{"id":4691,"date":"2017-01-24T14:47:14","date_gmt":"2017-01-24T12:47:14","guid":{"rendered":"https:\/\/baraka.cc\/?p=4691"},"modified":"2017-01-25T11:23:57","modified_gmt":"2017-01-25T09:23:57","slug":"homo-homini-lupus","status":"publish","type":"post","link":"https:\/\/baraka.cc\/?p=4691","title":{"rendered":"HOMO HOM\u0130N\u0130 LUPUS MUDUR"},"content":{"rendered":"<p>Argasdi&#8217;nin 45. say\u0131s\u0131nda yer alan &#8220;\u0130nsan&#8221; dosyas\u0131ndan \u00a0insan do\u011fas\u0131yla ilgili \u00e7arp\u0131c\u0131<a href=\"https:\/\/baraka.cc\/wp-content\/uploads\/2017\/01\/Thomas_Hobbes.jpg\"><img decoding=\"async\" loading=\"lazy\" class=\"size-medium wp-image-4692 alignright\" alt=\"Thomas_Hobbes\" src=\"https:\/\/baraka.cc\/wp-content\/uploads\/2017\/01\/Thomas_Hobbes-284x300.jpg\" width=\"284\" height=\"300\" srcset=\"https:\/\/baraka.cc\/wp-content\/uploads\/2017\/01\/Thomas_Hobbes-284x300.jpg 284w, https:\/\/baraka.cc\/wp-content\/uploads\/2017\/01\/Thomas_Hobbes.jpg 569w\" sizes=\"(max-width: 284px) 100vw, 284px\" \/><\/a> bir makale&#8230;<\/p>\n<p>M\u00fcn\u00fcr Rahvanc\u0131o\u011flu<\/p>\n<p>munur.rahvancioglu@gmail.com<\/p>\n<p>&nbsp;<\/p>\n<p align=\"center\"><b>\u2018Homo Homini Lupus\u2019 mudur?<\/b><\/p>\n<p>Homo homini lupus, Romal\u0131 ozan Plautus\u2019a ait Latince bir deyi\u015ftir. \u201c\u0130nsan insan\u0131n kurdudur\u201d manas\u0131na geliyor&#8230;<\/p>\n<p>\u0130ngiliz felsefeci Thomas Hobbes, bu deyi\u015fi kullanarak insanlar aras\u0131 ili\u015fkilerin bir devlet otoritesi taraf\u0131ndan d\u00fczenlenmesi gerekti\u011fini, aksi takdirde toplumsal ya\u015fam\u0131n \u00e7at\u0131\u015fmalarla belirlenece\u011fini iddia etmi\u015ftir. Hobbes\u2019a g\u00f6re, insanlar stat\u00fc, g\u00fcvenlik ve kaynaklara eri\u015fim gibi g\u00fcd\u00fclerle hareket eden rekabet\u00e7i canl\u0131lard\u0131r. \u0130nsanlar aras\u0131 rekabetin d\u00fczenlenmesi i\u00e7in de devlet otoritesine ihtiya\u00e7 vard\u0131r. Devlet, insan\u0131n do\u011fas\u0131nda bulunan \u00e7at\u0131\u015fmac\u0131 ve rakebet\u00e7i \u00f6zellikleri kurumlar\u0131 arac\u0131l\u0131\u011f\u0131 ile d\u00fczenler ve toplumsal ya\u015fama \u015fiddetin damga vurmas\u0131n\u0131n \u00f6n\u00fcne ge\u00e7er.<\/p>\n<p>Hobbes\u2019un yakla\u015f\u0131m\u0131, bireylerin do\u011falar\u0131ndan kaynakl\u0131 olarak \u015fiddete, rekabete ve \u00e7at\u0131\u015fmaya e\u011filimli olduklar\u0131; devletin ise bu olumsuz \u00f6zellikleri toplumsal ya\u015fam\u0131n gereklerine uygun olarak d\u00fczenlemek i\u00e7in varl\u0131\u011f\u0131 elzem bir kurum oldu\u011fu varsay\u0131m\u0131 \u00fczerine kuruludur. Bu felsefe, insan do\u011fas\u0131n\u0131n k\u00f6t\u00fc oldu\u011funu ve bu y\u00fczden de kurumlar\u0131n bireyler \u00fczerindeki otoritesinin gereklili\u011fini vurgular.<\/p>\n<p>\u0130nsan do\u011fas\u0131na dair felsefi yakla\u015f\u0131mlar aras\u0131nda hala en bilineni Hobbes\u2019un \u201chomo homini lupus\u201d tezidir. G\u00fcn\u00fcm\u00fczde de bu deyim, her bireyin bir di\u011ferinin rakibi ve potansiyel d\u00fc\u015fman\u0131 oldu\u011funu ifade etmek i\u00e7in s\u0131kl\u0131kla kullan\u0131lmaktad\u0131r. Hobbes bu deyimi, devlet otoritesini me\u015frula\u015ft\u0131rmak amac\u0131yla kullan\u0131rken, \u015fimdilerde deyimin kullan\u0131l\u0131\u015f bi\u00e7imi de\u011fi\u015fmi\u015f; insanlar aras\u0131 rekabetin do\u011fal bir durum oldu\u011fu ve yad\u0131rganmamas\u0131 gerekti\u011fini belirten bir i\u00e7erik kazanm\u0131\u015ft\u0131r.<\/p>\n<p>&nbsp;<\/p>\n<p><b>\u0130nsan Do\u011fas\u0131 ve Kurumlar<\/b><\/p>\n<p>\u0130nsan do\u011fas\u0131n\u0131n nas\u0131l oldu\u011fu ve hatta bir insan do\u011fas\u0131n\u0131n var olup olmad\u0131\u011f\u0131, felsefede temel tart\u0131\u015fma ba\u015fl\u0131klar\u0131ndan biridir. Hobbes\u2019un \u201crekabet\u00e7i, \u00e7at\u0131\u015fmac\u0131 ve \u015fiddete meyilli\u201d insan do\u011fas\u0131na kar\u015f\u0131l\u0131k, Frans\u0131z felsefeci J.J. Rousseau tam tersi bir yakla\u015f\u0131m ortaya koyar. Rousseau insanlar\u0131n do\u011fal durumda e\u015fit, \u00f6zg\u00fcr ve iyi varl\u0131klar oldu\u011funu, ancak kurumlar\u0131n varl\u0131\u011f\u0131 ve zorlamalar\u0131 ile rekabet\u00e7i \u00f6zellikler g\u00f6sterdi\u011fini tez olarak ortaya s\u00fcrm\u00fc\u015ft\u00fcr. K\u0131sacas\u0131 Hobbes\u2019ta iyi olan kurumlar k\u00f6t\u00fc olan insanlarken, Rousseau\u2019da iyi olan insanlar k\u00f6t\u00fc olan kurumlard\u0131r. Bu y\u00fczden de Rousseau, kurumlar\u0131n bireyler \u00fczerindeki otoritesinin kald\u0131r\u0131lmas\u0131n\u0131, hatta kurumlar\u0131n kendilerinin yok edilmesini savunur.<\/p>\n<p>\u0130nsan do\u011fas\u0131na dair en bilimsel yakla\u015f\u0131m ise, Marx\u2019\u0131n felsefesinde b\u00fct\u00fcnl\u00fckl\u00fc ifadesini bulan \u00e7\u00f6z\u00fcmlemedir. Buna g\u00f6re, insan do\u011fas\u0131 iyi veya k\u00f6t\u00fc de\u011fildir. \u0130nsanlar\u0131n davran\u0131\u015flar\u0131, bireyler olarak i\u00e7erisine do\u011fduklar\u0131 toplumsal dokunun sonucunda \u015fekillenir. K\u00fclt\u00fcrel fakt\u00f6rler, ekonomik olgular, bireysel ya\u015fanm\u0131\u015fl\u0131klar ve psikolojik fakt\u00f6rlerin etkisiyle ki\u015filerin yap\u0131s\u0131 \u015fekillenir. \u0130nsan\u0131n en temel \u00f6zelli\u011fi ise toplumsal bir varl\u0131k olu\u015fudur.<\/p>\n<p>Bu yakla\u015f\u0131m kurumlar\u0131n ortaya \u00e7\u0131k\u0131\u015f ve varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrme dinamikleri ile ilgili olarak da benzer bir a\u00e7\u0131klamaya sahiptir. Marksizm kurumlar\u0131n insanlar \u00fczerinde salt olumlu veya salt olumsuz etkilerde bulunan d\u0131\u015fsal fakt\u00f6rler olmad\u0131\u011f\u0131n\u0131; insanlar aras\u0131 toplumsal etkile\u015fimlerin sonucu olarak ortaya \u00e7\u0131kan ve varl\u0131k ko\u015fullar\u0131 ortadan kalkt\u0131\u011f\u0131 zaman da kaybolacak unsurlar oldu\u011funu vurgular. Buna g\u00f6re kurumlar, toplumsal ili\u015fkilerin bir \u00fcr\u00fcn\u00fc ve toplumsal ili\u015fkilerin bir bile\u015fenidir. Toplumsal ili\u015fkilerin bir sonucu olduklar\u0131 kadar, bu ili\u015fkilere etkide bulunan fakt\u00f6rlerdirler.<\/p>\n<p>&nbsp;<\/p>\n<p><b>Toplum ve Birey<\/b><\/p>\n<p>\u201c\u0130nsan insan\u0131n kurdudur\u201d deyimini kullanarak, insanlar aras\u0131 ili\u015fkilerin do\u011fal olarak rekabet i\u00e7erdi\u011fini ve rekabetin de evrensel bir ger\u00e7ek oldu\u011fu iddias\u0131n\u0131 \u00f6ne s\u00fcrenlerin g\u00f6zden ka\u00e7\u0131rd\u0131\u011f\u0131 \u00e7ok \u00f6nemli bir olgu vard\u0131r: \u0130nsan toplumsal bir hayvand\u0131r. Ancak toplum i\u00e7erisinde ve toplumsal olarak varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrebilen, en az maddi ihtiya\u00e7lar\u0131 kadar, manevi ve entellekt\u00fcel gereksinimlerini de toplumsal olarak giderebilecek bir varl\u0131k olarak insan, toplumun ayr\u0131lmaz bir par\u00e7as\u0131d\u0131r.<\/p>\n<p>Burada vurgulad\u0131\u011f\u0131m\u0131z nokta, ki\u015filerin ba\u011f\u0131ms\u0131z bireyler olarak kendine \u00f6zg\u00fcl\u00fc\u011f\u00fcn\u00fcn; fikirsel, duygusal ve fiziksel farkl\u0131l\u0131klar\u0131n\u0131n tek boyutlu bir toplumsal kal\u0131ba indirgenmesi de\u011fildir. Tam aksine, t\u00fcm bu bireysel farkl\u0131l\u0131klar toplumsal ya\u015fam\u0131n vazge\u00e7ilmez zenginli\u011fidir. Bir toplumun varolu\u015fsal temeli, bireylerin sonsuz farkl\u0131l\u0131klar\u0131n\u0131n zenginli\u011fi ile \u015fekillenir. Toplum denildi\u011fi zaman, alg\u0131lamam\u0131z i\u00e7in bize dayat\u0131lan tek boyutlu olma niteli\u011fi, hi\u00e7bir toplumun temel yap\u0131ta\u015f\u0131 de\u011fildir. Nas\u0131l ki bireyler ancak toplumlar\u0131n i\u00e7erisinde varolabilirler ve toplum olmadan var olmazlar; toplumlar da bir\u00e7ok farkl\u0131l\u0131\u011f\u0131 olan bireyler olmadan varolu\u015flar\u0131n\u0131 s\u00fcrd\u00fcremezler.<\/p>\n<p>&nbsp;<\/p>\n<p><b>\u0130nsan \u0130nsan\u0131n Kurdu mudur?<\/b><\/p>\n<p>\u0130nsanlar aras\u0131 rekabet, insan varolu\u015funun temeli de\u011fildir. Bu i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z sistemin, insan varolu\u015funa katt\u0131\u011f\u0131 ge\u00e7ici bir g\u00f6r\u00fcn\u00fcmd\u00fcr. S\u0131n\u0131fl\u0131 toplumlarda rekabet evrenselmi\u015f gibi g\u00f6r\u00fcnse de, asl\u0131nda toplumsal ya\u015fam\u0131 ayakta tutan, bireyler aras\u0131 dayan\u0131\u015fma ve kar\u015f\u0131l\u0131kl\u0131 yard\u0131mla\u015fmad\u0131r.<\/p>\n<p>\u0130nsan\u0131n bir t\u00fcr olarak evriminden ba\u015flayarak, insanl\u0131k tarihinin her \u00e7a\u011f\u0131; insanlar aras\u0131 i\u015fbirli\u011fi, dayan\u0131\u015fma, kar\u015f\u0131l\u0131kl\u0131 yard\u0131mla\u015fma ili\u015fkileri ile damgal\u0131d\u0131r. Hatta g\u00fcn\u00fcm\u00fczde, s\u0131n\u0131fl\u0131 toplum d\u00fczeninin en yetkin bi\u00e7imi olan kapitalizm \u00e7a\u011f\u0131nda dahi, ezilen \u00e7e\u015fitli toplum kesimleri kendi aralar\u0131nda ve kendi i\u00e7lerinde geli\u015ftirdikleri dayan\u0131\u015fma ili\u015fkileri ile ayakta kalmaya ve direnmeye devam etmektedirler.<\/p>\n<p>Bu sebeple; rekabet ili\u015fkileri ile kendi ki\u015fisel veya s\u0131n\u0131fsal varolu\u015funa fayda sa\u011flamak isteyenler, asl\u0131nda toplumsal varl\u0131\u011f\u0131m\u0131z\u0131n s\u00fcreklili\u011fine zarar verirken, buna dayan\u0131\u015fma yolu ile direnen kesimler insanl\u0131\u011f\u0131n sadece bug\u00fcn\u00fcn\u00fc de\u011fil gelece\u011fini de savunmaktad\u0131rlar.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Argasdi&#8217;nin 45. say\u0131s\u0131nda yer alan &#8220;\u0130nsan&#8221; dosyas\u0131ndan \u00a0insan do\u011fas\u0131yla ilgili \u00e7arp\u0131c\u0131 bir makale&#8230; M\u00fcn\u00fcr Rahvanc\u0131o\u011flu munur.rahvancioglu@gmail.com &nbsp; \u2018Homo Homini Lupus\u2019 mudur? Homo homini lupus, Romal\u0131<\/p>\n","protected":false},"author":7,"featured_media":4692,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_newsletter_tier_id":0,"jetpack_publicize_message":"","jetpack_is_tweetstorm":false,"jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","enabled":false}}},"categories":[40,67,44,38,1,39],"tags":[],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"https:\/\/baraka.cc\/wp-content\/uploads\/2017\/01\/Thomas_Hobbes.jpg","jetpack_shortlink":"https:\/\/wp.me\/p4eHWX-1dF","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/posts\/4691"}],"collection":[{"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/users\/7"}],"replies":[{"embeddable":true,"href":"https:\/\/baraka.cc\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=4691"}],"version-history":[{"count":2,"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/posts\/4691\/revisions"}],"predecessor-version":[{"id":4695,"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/posts\/4691\/revisions\/4695"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/media\/4692"}],"wp:attachment":[{"href":"https:\/\/baraka.cc\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=4691"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/baraka.cc\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=4691"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/baraka.cc\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=4691"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}