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{"id":4943,"date":"2021-09-20T10:03:28","date_gmt":"2021-09-20T07:03:28","guid":{"rendered":"http:\/\/blog.ilem.org.tr\/?p=4943"},"modified":"2021-09-22T16:32:50","modified_gmt":"2021-09-22T13:32:50","slug":"ali-seriatiye-gore-modern-cagin-temel-dinamikleri","status":"publish","type":"post","link":"http:\/\/blog.ilem.org.tr\/ali-seriatiye-gore-modern-cagin-temel-dinamikleri\/","title":{"rendered":"Ali \u015eeriati’ye G\u00f6re Modern \u00c7a\u011f\u0131n Temel Dinamikleri"},"content":{"rendered":"\n

Yazar: Seyyit Ahmet Sar\u0131<\/p>\n\n\n\n

\u0130slamc\u0131 d\u00fc\u015f\u00fcncenin \u00f6nde gelen fikir adamlar\u0131ndan Ali \u015eeriati\u2019nin Medeniyet Tarihi II <\/em>isimli eseri \u00e7a\u011fda\u015f medeniyetin temel dinamiklerini tahlil etmektedir. \u015eeriati, yeni bir insanl\u0131k medeniyetinin do\u011fu\u015f halinde oldu\u011funu ve bu yeni d\u00f6nemin anla\u015f\u0131labilmesi i\u00e7in \u00e7a\u011fda\u015f as\u0131rlar\u0131n (17, 18, 19 ve 20. yy) \u00f6zelliklerinin tan\u0131nmas\u0131 gerekti\u011fini dile getirir[1]<\/a>. \u00c7\u00fcnk\u00fc yeni d\u00f6nem bu as\u0131rlar\u0131n ba\u011fr\u0131nda ne\u015fv\u00fcnema bulmaktad\u0131r.<\/p>\n\n\n\n

<\/p> Makine-b\u00fcrokrasi-ekonomi sarmal\u0131n\u0131n i\u00e7ine s\u0131k\u0131\u015fan insan, insani varolu\u015funa uygun bir hayat s\u00fcrme imkan\u0131ndan mahrum kalmaktad\u0131r. <\/em><\/strong><\/cite><\/blockquote>\n\n\n\n

\"\"
Ali \u015eeriati<\/sub><\/figcaption><\/figure><\/div>\n\n\n\n

Kitap her b\u00f6l\u00fcmde modernitenin ayr\u0131 bir ve\u00e7hesini ele alan alt\u0131 ana b\u00f6l\u00fcmden olu\u015fmaktad\u0131r. \u201c\u00c7a\u011fda\u015f As\u0131rlar\u0131n \u00d6zellikleri\u201d ismini ta\u015f\u0131yan ilk b\u00f6l\u00fcm modern toplumu meydana getiren ve modern \u00e7a\u011fda insan\u0131 etkisi alt\u0131nda b\u0131rakan yap\u0131sal unsurlar\u0131 tetkik etmektedir. Yazara g\u00f6re \u00e7a\u011fda\u015f as\u0131rlar\u0131n iki \u00f6nemli olay\u0131; b\u00fcy\u00fck kapitalizmin ve evrensel s\u00f6m\u00fcr\u00fcn\u00fcn ortaya \u00e7\u0131kmas\u0131d\u0131r[2]<\/a>. Son 3 as\u0131rda meydana gelen di\u011fer geli\u015fmeler bu iki b\u00fcy\u00fck olay\u0131n etraf\u0131nda \u015fekillenmesi dolay\u0131s\u0131yla her ikisinden de izler ta\u015f\u0131maktad\u0131r.<\/p>\n\n\n\n

Kapitalizm ve s\u00f6m\u00fcr\u00fc olgusuyla ba\u011flant\u0131l\u0131 olarak i\u015flenen di\u011fer bir kavram “alinasyon”dur. Modern hayat\u0131n \u00e7e\u015fitli y\u00f6nleri kar\u015f\u0131s\u0131nda insan yabanc\u0131la\u015fmaya maruz kalm\u0131\u015ft\u0131r. Makine-b\u00fcrokrasi-ekonomi sarmal\u0131n\u0131n i\u00e7ine s\u0131k\u0131\u015fan insan, insani varolu\u015funa uygun bir hayat s\u00fcrme imkan\u0131ndan mahrum kalmaktad\u0131r. Bu noktada Ali \u015eeriati bir paradoksa dikkatimizi \u00e7ekmektedir: Modernitenin ilerleme vas\u0131tas\u0131yla insan\u0131 i\u00e7ine \u00e7ekti\u011fi toplumsalla\u015fma bi\u00e7imi ki\u015filerin birbirleri \u00fczerinde ahlaki sorumluluk ba\u011flar\u0131n\u0131 kopararak bireyselle\u015fmeye sebep olmaktad\u0131r. \u0130nsan\u0131n ihtiya\u00e7lar\u0131n\u0131 \u00f6teki ki\u015filer \u00fczerinden giderdi\u011fi ve \u00f6tekilerin yard\u0131m\u0131na ko\u015ftu\u011fu toplum yap\u0131s\u0131, yerini bu g\u00f6revlerin hepsini \u00fczerine alan toplumsal kurumlara ve b\u00fcrokratik yap\u0131lara b\u0131rakmaktad\u0131r[3]<\/a>. Dolay\u0131s\u0131yla bu toplumsalla\u015fma bi\u00e7imi geli\u015ftik\u00e7e insani ili\u015fkilerin anlam\u0131 buharla\u015fmakta ve insan derin bir yaln\u0131zla\u015fma i\u00e7ine d\u00fc\u015fmektedir. \u015eeriati\u2019ye g\u00f6re \u00e7a\u011fda\u015f medeniyet gittik\u00e7e insandan ba\u011f\u0131ms\u0131zla\u015fmakta, insan sadece bir \u015feylere maruz kalan bir nesneye d\u00f6n\u00fc\u015fmektedir.<\/p>\n\n\n\n

K\u00fcreselle\u015fme ile beraber b\u00f6lgesel s\u0131n\u0131flar yerlerini k\u00fcresel s\u0131n\u0131flara devretmekte, d\u00fcnya \u00fcretenler ve t\u00fcketenler olarak iki blo\u011fa b\u00f6l\u00fcnmektedir. Burada t\u00fcketim, evrensel s\u00f6m\u00fcr\u00fcn\u00fcn kusursuzca i\u015flemesi i\u00e7in icat edilmi\u015f yeni bir olgudur; oysa \u00f6nceden temel ihtiya\u00e7lar\u0131n temini anlam\u0131nda yorumlanm\u0131\u015ft\u0131r. Modern \u00e7a\u011fda t\u00fcm bu geli\u015fmelerin i\u015fleyebilmesi i\u00e7in d\u00fcalist bir din olu\u015fturulmu\u015ftur. H\u00fcmanizm dininin teorik hakimiyeti ya\u015fanan geli\u015fmelerdeki rahats\u0131zl\u0131klar\u0131 izale ederken pratikte faydac\u0131l\u0131k dini etkindir. \u015eeriati bu d\u00fcalizm \u00e7er\u00e7evesinde olu\u015fan gerilimi kitab\u0131nda \u015f\u00f6yle ifade etmektedir: \u201cTarih boyunca hi\u00e7bir zaman insan toplumunun olu\u015fu ile g\u00f6r\u00fcn\u00fc\u015f\u00fc aras\u0131nda bu kadar z\u0131tl\u0131k olmam\u0131\u015ft\u0131r.\u201d[4]<\/a><\/p>\n\n\n\n

<\/p> Kitap her b\u00f6l\u00fcmde modernitenin ayr\u0131 bir ve\u00e7hesini ele alan alt\u0131 ana b\u00f6l\u00fcmden olu\u015fmaktad\u0131r. <\/em><\/strong><\/cite><\/blockquote>\n\n\n\n

Ali \u015eeriati\u2019nin di\u011fer eserlerinde oldu\u011fu gibi bu eserinde de y\u00f6ntem ve kavramsal analiz, toplumsal \u00e7\u00f6z\u00fcmlemeyle beraber yer almaktad\u0131r. Kitab\u0131n ilerleyen b\u00f6l\u00fcmlerinde d\u00fcnya g\u00f6r\u00fc\u015f\u00fc-k\u00fclt\u00fcr-ideoloji ili\u015fkisi \u00fczerine fikirler serdedilmektedir. \u015eeriati\u2019ye g\u00f6re zeminini d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn olu\u015fturdu\u011fu tarih ve insan felsefelerinin birbiriyle uyumlu terkibi ideolojiyi olu\u015fturmaktad\u0131r. D\u00fcnya g\u00f6r\u00fc\u015f\u00fc, inan\u00e7 ve k\u00fclt\u00fcrle s\u0131k\u0131 s\u0131k\u0131ya bir ili\u015fki i\u00e7erisindedir ve toplumlar\u0131n d\u00fc\u015f\u00fcnme stilleri de bu ve\u00e7hede farkl\u0131la\u015fmaktad\u0131r. \u015eeriati bu noktada Aim\u00e9 C\u00e9saire ile Frantz Fanon\u2019u \u00f6rnek g\u00f6sterir. Sosyal a\u00e7\u0131dan hedefleri (evrensel s\u00f6m\u00fcr\u00fc olgusuna kar\u015f\u0131 bir cephe olu\u015fturmak) bir olsa da meseleleri alg\u0131lama ve d\u00fcnyaya bak\u0131\u015fta kendisi ile bu d\u00fc\u015f\u00fcn\u00fcrlerin farkl\u0131la\u015ft\u0131\u011f\u0131n\u0131 iddia etmektedir. Nitekim s\u00f6m\u00fcrgeci Bat\u0131 da bu iki k\u00fclt\u00fcr blo\u011funu tan\u0131mlarken farkl\u0131 tarzlar benimsemekte, birine \u201cSen insanl\u0131k tarihinin en b\u00fcy\u00fck k\u00fclt\u00fcr temsilcisisin.\u201d derken di\u011ferine \u201c Sizin k\u00fclt\u00fcr\u00fcn\u00fcz, elbiseniz yoktu, ben size elbise verdim.\u201d demektedir[5]<\/a>.<\/p>\n\n\n\n

\"\"<\/figure><\/div>\n\n\n\n

Ali \u015eeriati kitab\u0131n \u00fc\u00e7\u00fcnc\u00fc b\u00f6l\u00fcm\u00fcn\u00fc \u00e7a\u011fda\u015f medeniyetin d\u00fc\u015f\u00fcnsel meselelerini tart\u0131\u015fmaya ay\u0131rm\u0131\u015ft\u0131r. S\u0131ras\u0131yla Freudizm, Darvinizm, diyalektik materyalizm, izafiyet teorisi ve sosyalizmi ele almaktad\u0131r. Hepsini birbiriyle irtibat\u0131 i\u00e7erisinde d\u00fc\u015f\u00fcnce tarihinde bir yere oturturken sosyalizme bilhassa \u00f6nem vermektedir. Ali \u015eeriati\u2019nin eserlerinin t\u00fcm\u00fcnde g\u00f6r\u00fclebilen bu \u00f6nem, \u015eeriati d\u00fc\u015f\u00fcncesi \u00fczerine \u00e7al\u0131\u015fanlar aras\u0131nda bir tart\u0131\u015fmaya da sebep olmu\u015ftur. Kimi d\u00fc\u015f\u00fcn\u00fcrler onu \u00f6zellikle \u0130ran Marksizmi ve Frans\u0131z h\u00fcmanist sosyalizmi i\u00e7erisinde bir ba\u011flama oturturken[6]<\/a> kimileri de bu etkiyi minimize ederek meseleyi tamamen \u00e7a\u011fda\u015f d\u00f6nem \u0131slah ekol\u00fc ba\u011flam\u0131nda ele almaktad\u0131r[7]<\/a>. Hatta Marksizmin tamamen aleyhinde oldu\u011funu iddia eden ara\u015ft\u0131rmac\u0131lar da olmu\u015ftur[8]<\/a>. Kitap bu tart\u0131\u015fma hakk\u0131nda da yorum yapabilecek elveri\u015fli fikirler serdetmektedir.<\/p>\n\n\n\n

<\/p> \u015eeriati\u2019ye g\u00f6re \u00e7a\u011fda\u015f medeniyet gittik\u00e7e insandan ba\u011f\u0131ms\u0131zla\u015fmakta, insan sadece bir \u015feylere maruz kalan bir nesneye d\u00f6n\u00fc\u015fmektedir. <\/em><\/strong><\/cite><\/blockquote>\n\n\n\n

\u00d6ncelikle \u015eeriati sosyalizmin \u00f6zel bir \u00e7e\u015fidi olan Marksizmi \u00f6nemsemekte ve onunla hesapla\u015fmaya \u00e7al\u0131\u015fmaktad\u0131r. Modern d\u00fcnyay\u0131 kavray\u0131\u015f\u0131m\u0131zda elveri\u015fli kal\u0131plar olu\u015fturdu\u011funu kabul etmekle birlikte sosyalizmi modern kapitalist sistem sorunsal\u0131na nihai \u00e7\u00f6z\u00fcm\u00fc sunabilecek kabiliyetten yoksun g\u00f6rmektedir. Bunu sosyalizmin a\u00e7mazlar\u0131 \u00fczerindeki \u015fu \u00fc\u00e7 ele\u015ftirisinde g\u00f6rebiliriz:<\/p>\n\n\n\n

  1. \u015eeriati Marksizm ile kapitalizmin ekonomiyi y\u00fccelten maddeci g\u00f6r\u00fc\u015fte birle\u015ftiklerini iddia etmektedir. Bu anlamda bu iki fenomen maddi t\u00fcketimi hayat felsefesi g\u00f6rmede uzla\u015ft\u0131klar\u0131 i\u00e7in birbirlerine alternatif olmaktan yoksundur[9]<\/a>.<\/li>
  2. Avrupa\u2019da proletarya ile burjuva ve onlar\u0131n temsilcisi olan sosyalistler ve b\u00fcrokratlar \u00e7at\u0131\u015fma i\u00e7inde g\u00f6r\u00fcnseler de s\u00f6m\u00fcrgecilikte birbirlerini desteklemektedirler. \u00c7\u00fcnk\u00fc bu s\u00f6m\u00fcrgecilik sonucu elde edilen art\u0131-de\u011ferden Avrupa\u2019daki her s\u0131n\u0131f istifade etmektedir[10]<\/a>.<\/li>
  3. \u015eeriati\u2019ye g\u00f6re bilimsel sosyalizm tan\u0131mlamas\u0131 ele\u015ftirilmesi gereken bir tan\u0131mlamad\u0131r. Marksistler \u00f6nce iktisad\u0131n temel etken oldu\u011funa inanm\u0131\u015f sonras\u0131nda bu inanc\u0131 destekler nitelikteki arg\u00fcmanlar i\u00e7in tarih, felsefe ve sosyolojiye e\u011filmi\u015flerdir[11]<\/a>. Yani sosyalizm bilimsel sonu\u00e7lardan hareket eden tarihin ve onun yasalar\u0131n\u0131n bir sonucu de\u011fildir.<\/li><\/ol>\n\n\n\n

    Yazar, t\u00fcm bu ele\u015ftirilerle sosyalizmin yetersizli\u011fini g\u00f6stermi\u015f, fakat bunu, sosyalizmi k\u00fc\u00e7\u00fcmser \u015fekilde veya g\u00f6z ard\u0131 edilesi bir fenomen haline d\u00f6n\u00fc\u015ft\u00fcrerek yapmam\u0131\u015ft\u0131r. \u015eeriati\u2019ye g\u00f6re sosyalizmin temel kitab\u0131 olan Kom\u00fcnist Manifesto<\/em> 19. y\u00fczy\u0131l Bat\u0131 Avrupa k\u00fclt\u00fcrel atmosferinin bir sonucudur.<\/p>\n\n\n\n

    <\/p> \u015eeriati \u00e7a\u011fda\u015f medeniyeti incelerken bilin\u00e7li bir tan\u0131ma ile se\u00e7im yapma iradesini elinde bar\u0131nd\u0131ran bir d\u00fc\u015f\u00fcn\u00fcr olarak davranm\u0131\u015ft\u0131r. <\/em><\/strong><\/cite><\/blockquote>\n\n\n\n

    \u015eeriati kitab\u0131n d\u00f6rd\u00fcnc\u00fc b\u00f6l\u00fcm\u00fcnde derinlikli bir liberal demokrasi ele\u015ftirisine giri\u015fir. Bunu yaparken \u00f6ncelikle \u0131slah-hizmet ayr\u0131m\u0131 \u00fczerinden politik etkinli\u011fi ikiye ay\u0131r\u0131r. Hizmet topluma var olan halini de\u011fi\u015ftirmeden ihtiya\u00e7lar\u0131 \u00fczerinden yard\u0131m etmektir. Islah ise topluma olmas\u0131 gereken \u015fey \u00e7er\u00e7evesinde bir yard\u0131m teminidir. E\u011fer toplumun \u0131slah\u0131 s\u00f6z konusu olmazsa hizmet yoluyla zenginlik ve refah o toplumun sapmas\u0131na sebep olabilir. Liberal demokrasi bireylere olduklar\u0131 \u015fekliyle sayg\u0131 g\u00f6stermeyi sal\u0131k vermektedir. Burada insan\u0131n ve toplumun olmas\u0131 gereken \u00fczerinden \u0131slah\u0131 gibi bir \u00e7aba s\u00f6z konusu de\u011fildir. E\u011fer liberal bak\u0131\u015f a\u00e7\u0131s\u0131yla d\u00fc\u015f\u00fcnecek olursak \u0130slam\u2019\u0131n \u0130ran\u2019\u0131 zorla fethetmesi k\u00f6t\u00fc bir \u015feydir, der Ali \u015eeriati[12]<\/a>. Ancak \u0131slah a\u00e7\u0131s\u0131ndan bakt\u0131\u011f\u0131m\u0131zda bu fetih mahkum edilmesi bir kenara, yap\u0131lmas\u0131 uygun olan(caiz) \u015feydir. \u00c7\u00fcnk\u00fc \u0131slah i\u00e7in ama\u00e7 bir toplumun \u015fah\u0131slara, putlara ve hurafelere inan\u0131p tapmaktan kurtulmas\u0131d\u0131r.<\/p>\n\n\n\n

    Kitab\u0131n sonraki b\u00f6l\u00fcmleri s\u00f6m\u00fcrgecilik olgusunu \u00e7\u00f6z\u00fcmlemeye ve Bat\u0131 medeniyetinin asli krizine dair \u00f6ng\u00f6r\u00fclerine ayr\u0131lm\u0131\u015ft\u0131r. S\u00f6m\u00fcrgecilik \u00fczerine g\u00f6r\u00fc\u015fler \u0130slamc\u0131 d\u00fc\u015f\u00fcnce i\u00e7erisinde dolayl\u0131 olarak hep var olagelmi\u015ftir. \u00c7\u00fcnk\u00fc bu d\u00fc\u015f\u00fcncenin do\u011fumuna sebebiyet veren en \u00f6nemli tarihi sosyolojik olay \u0130slam diyar\u0131n\u0131n s\u00f6m\u00fcrgeci i\u015fgaline u\u011framas\u0131d\u0131r. Ancak \u00e7al\u0131\u015fmalar\u0131nda do\u011frudan buna e\u011filmi\u015f ilk ki\u015filer Ali \u015eeriati ve Malik b. Nebi\u2019dir. \u015eeriati Bat\u0131 medeniyetinin asli krizine ve olu\u015fmakta olan yeni medeniyetin ayak seslerine dair g\u00f6r\u00fc\u015fleriyle kitab\u0131 sonland\u0131rmaktad\u0131r.<\/p>\n\n\n\n

    <\/p> \u0130slamc\u0131 d\u00fc\u015f\u00fcncenin \u00f6nde gelen fikir adamlar\u0131ndan Ali \u015eeriati\u2019nin Medeniyet Tarihi II isimli eseri \u00e7a\u011fda\u015f medeniyetin temel dinamiklerini tahlil etmektedir. <\/em><\/strong><\/cite><\/blockquote>\n\n\n\n

    Kitab\u0131n anlat\u0131m dili ve \u00fcslubuna bakacak olursak derslerin metne d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesiyle olu\u015fturulmu\u015f bir eser olmas\u0131 metnin \u00fcslubunu ak\u0131c\u0131 k\u0131larken, soru ve cevaplara da yer verilmesi okuyucunun dikkatini s\u00fcrekli metinde tutmas\u0131n\u0131 sa\u011flamaktad\u0131r. Kitab\u0131n ne\u015fri s\u0131ras\u0131nda uzun b\u00f6l\u00fcmlerde okuyucunun metne bo\u011fulmamas\u0131 i\u00e7in s\u0131k aral\u0131klarla koyulmu\u015f ara ba\u015fl\u0131klar hem okuyucuyu zinde tutmakta hem de sonras\u0131nda metinde aranan unsurun bulunmas\u0131nda kolayl\u0131k sa\u011flamaktad\u0131r.<\/p>\n\n\n\n

    Ali \u015eeriati, de\u011ferlendirmesi yap\u0131lan bu kitapla t\u00fcm insanl\u0131\u011f\u0131n y\u00fczle\u015fmek zorunda oldu\u011fu \u00e7a\u011fda\u015f medeniyeti kendi kavramsal \u00f6rg\u00fcs\u00fcne uygun \u015fekilde tetkik etmi\u015ftir. Bunu yaparken kendine \u00f6nc\u00fc olarak g\u00f6rd\u00fc\u011f\u00fc \u0131slah ekol\u00fc mensuplar\u0131n\u0131n (Cemaleddin Afgani, Muhammed \u0130kbal) y\u00f6ntemini kullanm\u0131\u015f, ne \u201cbat\u0131 i\u00e7in ve bat\u0131ya g\u00f6re\u201d ne de \u201cbat\u0131ya kar\u015f\u0131\u201d bir d\u00fc\u015f\u00fcnsel eylem i\u00e7ine girmi\u015ftir. \u015eeriati \u00e7a\u011fda\u015f medeniyeti incelerken bilin\u00e7li bir tan\u0131ma ile se\u00e7im yapma iradesini elinde bar\u0131nd\u0131ran bir d\u00fc\u015f\u00fcn\u00fcr olarak davranm\u0131\u015ft\u0131r. Bu haliyle kitap ayn\u0131 zamanda sosyal teori ve \u00e7a\u011fda\u015f siyasal d\u00fc\u015f\u00fcnce disiplinlerinde de k\u0131ymeti bilinmesi gereken bir eser olarak tebar\u00fcz etmektedir.<\/p>\n\n\n\n

    <\/p>\n\n\n\n

    Ali \u015eeriati, Medeniyet Tarihi II, \u00e7ev. Prof. Dr. Ejder Okumu\u015f: Fecr Yay\u0131nlar\u0131, 2013, 288s.<\/em><\/strong><\/p>\n\n\n\n

    \n\n\n\n

    [1]<\/a> Ali \u015eeriati, Medeniyet Tarihi II<\/em>, \u00e7ev. Prof. Dr. Ejder Okumu\u015f, \u0130stanbul: Fecr Yay\u0131nlar\u0131, 2013, s. 16.<\/p>\n\n\n\n

    [2]<\/a> a.g.e.<\/em>, s. 21.<\/p>\n\n\n\n

    [3]<\/a> a.g.e.,<\/em> s. 30.<\/p>\n\n\n\n

    [4]<\/a> a.g.e.,<\/em> s. 63.<\/p>\n\n\n\n

    [5]<\/a> a.g.e.,<\/em> s. 135.<\/p>\n\n\n\n

    [6]<\/a> Yedullah Shahibzadeh, \u201c\u0130ran\u2019da \u0130slamc\u0131l\u0131k ve Post-\u0130slamc\u0131l\u0131k\u201d, L\u00fctfi Sunar (Ed.), Modern D\u00fcnyada \u00c7a\u011fda\u015f D\u00fc\u015f\u00fcnce 3. Cilt<\/em> i\u00e7inde, Ankara: Yurtd\u0131\u015f\u0131 T\u00fcrkler ve Akraba Topluluklar\u0131 Ba\u015fkanl\u0131\u011f\u0131 Yay\u0131nlar\u0131, 2020, s. 77-106.<\/p>\n\n\n\n

    [7]<\/a> Abd\u00fclaziz Sachedina, \u201cAli \u015eeriati: \u0130ran Devriminin \u0130deolo\u011fu\u201d, John L. Esposito (Ed.), G\u00fc\u00e7lenen \u0130slam\u2019\u0131n Yank\u0131lar\u0131<\/em> i\u00e7inde, \u00e7ev. Erol \u00c7atalba\u015f, \u0130stanbul: Y\u00f6neli\u015f Yay\u0131nlar\u0131, 1989, s. 215-238.<\/p>\n\n\n\n

    [8]<\/a> Asaf H\u00fcseyin, \u0130sl\u00e2m\u00ee Uyan\u0131\u015f Fikri,<\/em> \u00e7ev. Taha Cevdet, \u0130stanbul: P\u0131nar Yay\u0131nlar\u0131, 2017, s. 96.<\/p>\n\n\n\n

    [9]<\/a> Ali \u015eeriati, Medeniyet Tarihi II<\/em>, \u00e7ev. Prof. Dr. Ejder Okumu\u015f, \u0130stanbul: Fecr Yay\u0131nlar\u0131, 2013, s. 199.<\/p>\n\n\n\n

    [10]<\/a> a.g.e., <\/em>s. 188.<\/p>\n\n\n\n

    [11]<\/a> a.g.e., <\/em>s. 204<\/p>\n\n\n\n

    [12]<\/a> a.g.e.,<\/em> s. 239.<\/p>\n\n\n\n

    <\/p>\n\n\n\n

    \n
    \n
    \"\"
    Seyyit Ahmet Sar\u0131
    <\/em><\/strong>1999 y\u0131l\u0131nda Kahramanmara\u015f\u2019ta do\u011fmu\u015ftur. Lise e\u011fitimini memleketinde tamamlad\u0131ktan sonra \u0130stanbul Teknik \u00dcniversitesi Elektronik Haberle\u015fme M\u00fchendisli\u011fini kazand\u0131. \u0130lerleyen y\u0131llarda m\u00fchendislik e\u011fitimini yar\u0131da b\u0131rakarak \u0130stanbul \u00dcniversitesi Hukuk Fak\u00fcltesine girdi. Halihaz\u0131rda Hukuk Fak\u00fcltesi ve Siyasal Bilgiler Fak\u00fcltesinde lisans e\u011fitimini s\u00fcrd\u00fcrmektedir. \u00c7a\u011fda\u015f \u0130slam d\u00fc\u015f\u00fcncesi, siyaset felsefesi, siyasal ideolojiler ve son d\u00f6nem Osmanl\u0131 d\u00fc\u015f\u00fcncesine ilgi duymaktad\u0131r. \u0130LEM III. Kademe \u00f6\u011frencisidir.<\/figcaption><\/figure>\n<\/div>\n\n\n\n
    <\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

    \u0130slamc\u0131 d\u00fc\u015f\u00fcncenin \u00f6nde gelen fikir adamlar\u0131ndan Ali \u015eeriati\u2019nin \u201cMedeniyet Tarihi II\u201d isimli eseri \u00e7a\u011fda\u015f medeniyetin temel dinamiklerini tahlil etmektedir. <\/p>\n","protected":false},"author":1,"featured_media":4947,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[25],"tags":[945,1303,946,536,1302],"yoast_head":"\nAli \u015eeriati'ye G\u00f6re Modern \u00c7a\u011f\u0131n Temel Dinamikleri - \u0130LEM Blog<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/blog.ilem.org.tr\/ali-seriatiye-gore-modern-cagin-temel-dinamikleri\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Ali \u015eeriati'ye G\u00f6re Modern \u00c7a\u011f\u0131n Temel Dinamikleri - 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