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{"id":5779,"date":"2022-04-15T15:11:57","date_gmt":"2022-04-15T12:11:57","guid":{"rendered":"http:\/\/blog.ilem.org.tr\/?p=5779"},"modified":"2022-04-15T15:12:00","modified_gmt":"2022-04-15T12:12:00","slug":"darwinizmin-dusunce-dunyamiza-etkileri","status":"publish","type":"post","link":"https:\/\/blog.ilem.org.tr\/darwinizmin-dusunce-dunyamiza-etkileri\/","title":{"rendered":"Darwinizmin D\u00fc\u015f\u00fcnce D\u00fcnyam\u0131za Etkileri"},"content":{"rendered":"\n
Yazar: Esra Kamac\u0131<\/p>\n\n\n\n
Atila Do\u011fan taraf\u0131ndan kaleme al\u0131nan \u201cBir M\u00fcsl\u00fcman Evrim ve Sosyal Darwinizm\u2019e Nas\u0131l Bakmal\u0131?\u201d isimli eser, Yasin Aktay ve Mahmut Hakk\u0131 Ak\u0131n\u2019\u0131n edit\u00f6rl\u00fc\u011f\u00fcnde “Bir M\u00fcsl\u00fcman Nas\u0131l Bakmal\u0131?\u201d serisi kapsam\u0131nda \u00e7\u0131kan kitaplardand\u0131r. Kitap iki ana b\u00f6l\u00fcmden olu\u015fmaktad\u0131r. Materyalizmden Darwinizme Bat\u0131 D\u00fc\u015f\u00fcncesi isimli ilk b\u00f6l\u00fcm, Darwinizmin \u00e7\u0131k\u0131\u015f ko\u015fullar\u0131n\u0131 ve t\u00fcm d\u00fcnyada yaratt\u0131\u011f\u0131 etkiyi \u00f6nemli isimler ve ili\u015fkili fikirler \u0131\u015f\u0131\u011f\u0131nda a\u00e7\u0131klamaktad\u0131r. Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nda Sosyal Darwinizm ve Darwinci Materyalizm isimli ikinci b\u00f6l\u00fcm ise Osmanl\u0131\u2019da Darwinci d\u00fc\u015f\u00fcncenin kimler taraf\u0131ndan nas\u0131l ele al\u0131nd\u0131\u011f\u0131n\u0131 a\u00e7\u0131klam\u0131\u015f ve sonu\u00e7 olarak t\u00fcm bu fikirlerin M\u00fcsl\u00fcman olarak bizlerde nas\u0131l kar\u015f\u0131l\u0131k bulmas\u0131 gerekti\u011fine dair bir perspektif sunmu\u015ftur.<\/p>\n\n\n\n
\u0130lk b\u00f6l\u00fcmde \u00f6ncelikli olarak Darwin\u2019in i\u00e7ine do\u011fdu\u011fu d\u00fcnya tasvir edilmektedir. Darwin 1809\u2019da \u0130ngiltere\u2019de, ruhban s\u0131n\u0131f\u0131 ve aristokrasinin y\u00fczy\u0131llar s\u00fcren h\u00fck\u00fcmdarl\u0131\u011f\u0131ndan sonra ticaret ile zenginle\u015fen burjuvazinin ve Frans\u0131z devrimi ile \u00f6zg\u00fcrl\u00fck, e\u015fitlik, karde\u015flik temelli d\u00fcnya vaatlerinin Frans\u0131z \u0130htilali sonras\u0131 i\u00e7 ter\u00f6r ve Napolyon Sava\u015flar\u0131 ile yanl\u0131\u015fland\u0131\u011f\u0131 bir d\u00f6nemde do\u011fmu\u015ftur. Darwin\u2019in i\u00e7ine do\u011fdu\u011fu d\u00fcnyay\u0131 da \u015fekillendiren 18. y\u00fczy\u0131l Ayd\u0131nlanmac\u0131 g\u00f6r\u00fc\u015f\u00fc temelde ak\u0131lc\u0131, materyalist ve ilerlemeci bir anlay\u0131\u015fa sahiptir. Ayd\u0131nlanma y\u00fczy\u0131l\u0131, \u00e7ok uzun y\u0131llar boyunca izlerini bir\u00e7ok d\u00fc\u015f\u00fcn\u00fcrde ve fikirde g\u00f6sterecektir. Toplumlarda do\u011frusal bir ilerleme oldu\u011fu iddia edilir ve ilkelden en medeni topluma (ki bu toplumlar \u0130ngiliz ve Frans\u0131z toplumlar\u0131d\u0131r) do\u011fru giden bir \u00e7izgi vard\u0131r. Bu bak\u0131\u015f a\u00e7\u0131s\u0131na g\u00f6re bilgi g\u00fc\u00e7t\u00fcr ve iktidar\u0131n arac\u0131d\u0131r. Darwin Ayd\u0131nlanmac\u0131 g\u00f6r\u00fc\u015ften yakla\u015f\u0131k 50 y\u0131l sonra bu g\u00f6r\u00fc\u015f\u00fcn fikirlerini biyolojik bir s\u00fcre\u00e7 \u00fczerinden canland\u0131rm\u0131\u015ft\u0131r.<\/p>\n\n\n\n
Charles Darwin<\/sub><\/figcaption><\/figure><\/div>\n\n\n\n
\u00c7\u0131kt\u0131\u011f\u0131 be\u015f y\u0131ll\u0131k gemi yolculu\u011funda Darwin g\u00f6zlemleri sonucunda canl\u0131larda bir s\u00fcreklilik oldu\u011funu iddia etmi\u015ftir. Darwin\u2019in iddias\u0131na g\u00f6re canl\u0131lar k\u0131tl\u0131k ile m\u00fccadele ederken kendi kendilerine evrimle\u015fmektedirler, evrim s\u00fcreci canl\u0131lar\u0131n ilerlemesi anlam\u0131na gelmektedir. Kendi kendilerine evrimle\u015fmeler, canl\u0131lardaki ilerleme s\u00fcrecinde bir yarat\u0131c\u0131n\u0131n ihtiya\u00e7 dahilinde olmad\u0131\u011f\u0131 anlam\u0131na gelmektedir. \u0130lk canl\u0131lar\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131 ise ya\u015fama iradesi ile kendili\u011finden ortaya \u00e7\u0131kt\u0131klar\u0131 y\u00f6n\u00fcnde bir a\u00e7\u0131klama ile betimlemi\u015ftir. Bu canl\u0131lar yiyecek k\u0131tl\u0131\u011f\u0131nda di\u011fer canl\u0131lar ile bir rekabete giri\u015fmi\u015flerdir ve bu s\u0131rada \u00e7\u0131kan kabiliyetler kal\u0131t\u0131m yolu ile sonraki nesillere aktar\u0131lm\u0131\u015ft\u0131r. Uzun y\u0131llar boyu devam eden bu s\u00fcre\u00e7 yeni canl\u0131lar\u0131n olu\u015fmas\u0131na olanak tan\u0131r. G\u00fc\u00e7l\u00fc olan\u0131n kazand\u0131\u011f\u0131 ve mutlak ilerlemenin var oldu\u011fu bu canl\u0131lar tarihi tasavvuru Darwin\u2019in ya\u015fad\u0131\u011f\u0131 toplumun a\u00e7\u0131klamas\u0131 olarak da okunabilir. Bu yak\u0131nl\u0131k sebebi ile Darwinizm sosyal bilimlerde h\u0131zl\u0131ca yank\u0131 bulmu\u015f ve y\u00fczy\u0131llar boyunca Darwinizm temelli bir\u00e7ok fikir \u00fcretilmi\u015ftir. <\/p>\n\n\n\n
Darwinizm ayn\u0131 zamanda g\u00fc\u00e7l\u00fc olan\u0131n g\u00fcc\u00fcn\u00fc kullanarak g\u00f6rece g\u00fc\u00e7s\u00fcz olan\u0131 yenmesi ve ilerlemeyi devam ettirmesini me\u015frula\u015ft\u0131rm\u0131\u015ft\u0131r.\u00a0Bu fikir toplumlara sirayet etti\u011finde Bat\u0131l\u0131 burjuvazi kendisini en g\u00fc\u00e7l\u00fc olarak s\u0131fatland\u0131racak ve piramidin en \u00fcst\u00fcne kendisini yerle\u015ftirecektir. B\u00f6ylece t\u0131pk\u0131 g\u00fc\u00e7l\u00fc canl\u0131lar\u0131n g\u00fc\u00e7s\u00fcz canl\u0131lara yapt\u0131\u011f\u0131 gibi Bat\u0131 da geride kalm\u0131\u015f di\u011fer toplumlar\u0131 yok ederek ilerlemeyi sa\u011flayacakt\u0131r. Cinsel ay\u0131klanma da evrim teorisi kapsam\u0131nda s\u00f6z\u00fc edilen bir fikir olmu\u015ftur, cinsel ay\u0131klanmaya g\u00f6re \u00e7iftle\u015fmede g\u00fc\u00e7l\u00fc erkekler en iyi e\u015fleri se\u00e7mektedirler. B\u00f6ylece hasta, g\u00fc\u00e7s\u00fcz bireylerin \u00e7iftle\u015fmeleri \u00f6nlenmektedir. Bu fikir feminist ideoloji taraf\u0131ndan erke\u011fin se\u00e7en ve kad\u0131n\u0131n ise se\u00e7ilen olarak yer ald\u0131\u011f\u0131 bir ili\u015fki bi\u00e7imi sunmas\u0131 sebebi ile yo\u011fun ele\u015ftiri alm\u0131\u015ft\u0131r. <\/p>\n\n\n\n
<\/p>Evrim teorisi, toplumlara entegre edilmi\u015f ve bu ili\u015fkilendirme ile toplumlar bir ilerleme \u00e7izgisine oturtulmu\u015ftur.<\/em><\/strong><\/cite><\/blockquote>\n\n\n\n
Evrimsel psikoloji kapsam\u0131nda yap\u0131lan ara\u015ft\u0131rmalarda da erkeklerin g\u00fczel ve parlak ciltli kad\u0131nlar\u0131 e\u015f olarak se\u00e7tikleri ve bunun bir sa\u011fl\u0131kl\u0131l\u0131k g\u00f6stergesi oldu\u011fu bulgulanm\u0131\u015ft\u0131r. Bu gibi \u00e7al\u0131\u015fmalar hem kad\u0131n\u0131 se\u00e7ilen ve se\u00e7ilmek i\u00e7in belli \u00f6zellikleri ta\u015f\u0131mas\u0131 gereken, ili\u015fkilerde pasif olan konumuna koydu\u011fu i\u00e7in hem de kad\u0131nlar\u0131n bahsedilen \u00f6zelliklerde bir v\u00fccuda\/y\u00fcze sahip olmalar\u0131 i\u00e7in olu\u015fturulan sekt\u00f6r\u00fc besledi\u011fi i\u00e7in \u00fczerine d\u00fc\u015f\u00fcn\u00fclmesi gereken \u00e7al\u0131\u015fmalard\u0131r. Bu fikrin temelde erkek egemen toplumun ve iktisadi iktidar\u0131n devaml\u0131l\u0131\u011f\u0131n\u0131 sa\u011flamas\u0131 y\u00f6n\u00fc ile i\u015flevsel bir reklam arac\u0131 olarak kullan\u0131ld\u0131\u011f\u0131 g\u00f6z \u00f6n\u00fcne al\u0131nmal\u0131d\u0131r.\u00a0Bu b\u00f6l\u00fcmde evrim teorisinin maymun ve insan aras\u0131nda niceliksel farklar d\u0131\u015f\u0131nda bir fark olmad\u0131\u011f\u0131n\u0131 iddia etti\u011finden de bahsedilmektedir. \u0130nsanl\u0131\u011f\u0131n ayr\u0131 olarak topraktan yarat\u0131ld\u0131\u011f\u0131 fikrinin, insan\u0131n kibirli ve \u00f6n yarg\u0131l\u0131 y\u00f6n\u00fcn\u00fc besledi\u011finden s\u00f6z edilmektedir. Bu durum akla g\u00fcn\u00fcm\u00fcz veganl\u0131k fikrinin insan ve hayvan konumland\u0131rmas\u0131n\u0131 hat\u0131rlatmaktad\u0131r. Veganlara g\u00f6re hayvanlar\u0131 bir yemek ve ara\u00e7 olarak kullanmak t\u00fcrc\u00fcl\u00fc\u011f\u00fcn, insan\u0131n kendisini di\u011fer canl\u0131lardan ayr\u0131 bir yere koymas\u0131n\u0131n bir sonucudur.<\/p>\n\n\n\n
Frans de Waal <\/sub><\/figcaption><\/figure><\/div>\n\n\n\n
Darwin\u2019e g\u00f6re insan ve hayvan aras\u0131ndaki bu benzerlik sadece fiziksel \u00f6zellikler ile de s\u0131n\u0131rl\u0131 kalmam\u0131\u015ft\u0131r. Ahlak, dil, ak\u0131l, hayal i\u00e7in de bunlar s\u00f6z konusudur. Darwin\u2019e g\u00f6re ahlak hayvanlardaki sosyal i\u00e7g\u00fcd\u00fclerden kayna\u011f\u0131n\u0131 almaktad\u0131r. Bu fikir ahlak\u0131n kayna\u011f\u0131n\u0131n din oldu\u011fu fikrini y\u0131kma giri\u015fimi olarak okunabilir. Evrim anlay\u0131\u015f\u0131n\u0131n bu fikrini destekler nitelikte Frans de Waal primatlar ile yapt\u0131\u011f\u0131 ara\u015ft\u0131rmalar sonucunda primatlarda, insan\u0131n iyi olma \u00e7abas\u0131n\u0131n daha ilkel halini g\u00f6rm\u00fc\u015ft\u00fcr ve ahlak\u0131n evrimsel s\u00fcre\u00e7te geli\u015fti\u011fi fikrine kat\u0131lm\u0131\u015ft\u0131r. Buna kar\u015f\u0131t olarak 1963 y\u0131l\u0131nda Kohlberg d\u00fcnya \u00e7ap\u0131nda kabul g\u00f6ren Bili\u015fsel Geli\u015fim kuram\u0131nda ahlak\u0131n bilincin kavramsalla\u015ft\u0131rmas\u0131 ile ili\u015fkili oldu\u011funu ve iyi ya da k\u00f6t\u00fc olan eylemi ger\u00e7ekle\u015ftirmenin \u00f6tesinde iyi ya da k\u00f6t\u00fc olan\u0131n bu niteli\u011fi almas\u0131na dair sunulan gerek\u00e7elerin ahlak\u0131 g\u00f6sterdi\u011fini s\u00f6yler. Bu durumda ahlak bir muhakeme s\u00fcreci gerektirmektedir, nedenselle\u015ftirme s\u00fcreci sonucunda ahlakl\u0131 olana karar veririz. Bu durumda hayvanlar\u0131n topluluk olarak ya\u015fama \u015fekillerine, s\u0131kl\u0131kla kar\u015f\u0131m\u0131za \u00e7\u0131kan yeme\u011fi payla\u015fma videolar\u0131na ya da ac\u0131 \u00e7eken hayvana kar\u015f\u0131 g\u00f6sterdikleri pozitif tavra bakarak hayvanlar\u0131n ahlakl\u0131 olduklar\u0131n\u0131 ya da bili\u015fsel olarak ahlakl\u0131 davranma ama\u00e7lar\u0131n\u0131n ya da yetilerinin oldu\u011funu iddia edemeyiz. Kohlberg\u2019in kuram\u0131n\u0131 ele ald\u0131\u011f\u0131m\u0131zda evrim teorisinin iddias\u0131n\u0131 kan\u0131tlamak ancak bir primat\u0131n bize iyi oldu\u011funu d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc davran\u0131\u015f\u0131n neden iyi oldu\u011funu a\u00e7\u0131klamas\u0131 ile m\u00fcmk\u00fcn olacakt\u0131r. Evrim teorisine dair tan\u0131m ve tart\u0131\u015fmalar\u0131 bu \u015fekilde ele alabiliriz.<\/p>\n\n\n\n
Evrim teorisi \u00f6nemli olan\u0131n sosyal ak\u0131l oldu\u011fu fikrini de reddetmi\u015ftir. \u00d6nemli olan biyolojinin istek ve ihtiya\u00e7lar\u0131d\u0131r. Bu fikir g\u00fcn\u00fcm\u00fcz hazc\u0131 toplumuna da kayna\u011f\u0131n\u0131 veren fikirdir. Ertelenemeyen zevkler ve mutlulu\u011fun bu isteklerin ger\u00e7ekle\u015fmesine ba\u011fl\u0131 oldu\u011fu g\u00fcn\u00fcm\u00fcz toplumunda ekonomik\/siyasi\/k\u00fclt\u00fcrel iktidar(lar) insanlar\u0131 en b\u00fcy\u00fck zaaflar\u0131 olan hazlar\u0131n\u0131 kullanarak y\u00f6netebilmektedir. Do\u011fal ay\u0131klanman\u0131n devam\u0131 i\u00e7in her birey kendi faydas\u0131n\u0131 g\u00f6zeterek i\u00e7g\u00fcd\u00fclerini takip ederek (rasyonel olmayarak) hareket etmelidir. Bu fikir \u00f6ncelikli olarak toplumsal yard\u0131m mekanizmalar\u0131n\u0131 bozmas\u0131 sebebi ile problemlidir. <\/p>\n\n\n\n
<\/p>Evrimci teori bir\u00e7ok a\u00e7\u0131dan feminist teori ile \u00e7at\u0131\u015fmaktad\u0131r. <\/em><\/strong><\/cite><\/blockquote>\n\n\n\n
Almanya\u2019da saf bir \u0131rk yaratma s\u00fcrecinde hasta ve ya\u015fl\u0131lar\u0131n bu \u0131rk\u0131 bozdu\u011fu fikri, kayna\u011f\u0131n\u0131 ilerleme ve ay\u0131klanma kavramlar\u0131ndan almaktad\u0131r. D\u00fcnyay\u0131 gen\u00e7, sa\u011fl\u0131kl\u0131, g\u00fczel\/yak\u0131\u015f\u0131kl\u0131 insanlar\u0131n ve bu insanlar\u0131n olu\u015fturdu\u011fu y\u0131rt\u0131c\u0131 toplumlar\u0131n ku\u015fatmas\u0131 fikri evrim teorisi ile me\u015frula\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Bunun yan\u0131nda insan\u0131n irrasyonel davranmas\u0131n\u0131n \u00f6\u011f\u00fctlenmesi, Haeckel\u2019in modern bilim ile tan\u0131mlad\u0131\u011f\u0131 Darwin ve biyolojik evrim teorisi ile taban tabana z\u0131tt\u0131r. Bu durumda evrimci d\u00fc\u015f\u00fcn\u00fcrlerden olan Haeckel, Darwinizmi modern bilim \u015feklinde tan\u0131mlarken bir hataya m\u0131 d\u00fc\u015fm\u00fc\u015ft\u00fcr? Bu noktada irrasyonel davranmak ile bilimsel olmak ayn\u0131 teori i\u00e7inde nas\u0131l de\u011ferlendirilebilir? Bu \u00e7eli\u015fkilere evrimci anlay\u0131\u015f\u0131n verece\u011fi yan\u0131t\u0131 bilmemekle birlikte, insan\u0131n sadece i\u00e7 g\u00fcd\u00fclerine g\u00f6re davranmas\u0131n\u0131n \u00e7o\u011fu noktada toplumsal huzuru bozabilecek bir \u00f6\u011f\u00fct oldu\u011funu alenen g\u00f6rebilmekteyiz.<\/p>\n\n\n\n
Ernst Haeckel<\/sub><\/figcaption><\/figure><\/div>\n\n\n\n
Evrim teorisi, toplumlara entegre edilmi\u015f ve bu ili\u015fkilendirme ile toplumlar bir ilerleme \u00e7izgisine oturtulmu\u015ftur. Bat\u0131 toplumlar\u0131 ilerlemi\u015f toplumlar\u0131 olu\u015ftururken Bat\u0131 d\u0131\u015f\u0131 d\u00fcnya geri kalm\u0131\u015ft\u0131r. \u0130lerlemenin ger\u00e7ekle\u015fmesi Bat\u0131 d\u0131\u015f\u0131 toplumlar\u0131n Bat\u0131l\u0131la\u015fmas\u0131 ile m\u00fcmk\u00fcnd\u00fcr. Bu fikir emperyalist hareketleri de ilerleme sa\u011flamak amac\u0131 ile yap\u0131lm\u0131\u015f me\u015fru hareketler olarak de\u011ferlendirebilme alan\u0131 tan\u0131maktad\u0131r. Nitekim Bat\u0131, Bat\u0131 d\u0131\u015f\u0131na demokrasi getirdi\u011fini iddia ederek y\u0131k\u0131c\u0131 \u00e7o\u011fu davran\u0131\u015f\u0131n\u0131 d\u00fcnya kamuoyuna kolayl\u0131kla benimsetmi\u015ftir.<\/p>\n\n\n\n
Kitab\u0131n ikinci b\u00f6l\u00fcm\u00fcne ula\u015ft\u0131\u011f\u0131m\u0131zda Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nun Darwinizmle tan\u0131\u015fma ve evrimci teoriyi anlamland\u0131rma s\u00fcrecini g\u00f6r\u00fcyoruz. Belli isimlerin fikirleri \u0131\u015f\u0131\u011f\u0131nda s\u00fcreci a\u00e7\u0131klayan yazar b\u00f6l\u00fcm\u00fcn sonunda daha anla\u015f\u0131l\u0131r k\u0131lmak i\u00e7in s\u00fcrecin getirdi\u011fi 3 temel sonucu bizler i\u00e7in \u00f6zetliyor. \u0130lk olarak evrimci d\u00fc\u015f\u00fcncenin benimsenmesi materyalist boyutu ortaya \u00e7\u0131kar\u0131yor, ki bu durum din ve gelenek ile ili\u015fkiyi b\u00fcy\u00fck \u00f6l\u00e7\u00fcde kopar\u0131yor. \u0130kinci olarak tekam\u00fcl nazariyesi olarak isimlendiren teorinin kurulmas\u0131 Osmanl\u0131 ayd\u0131n\u0131n\u0131 kurdu\u011fu teorik \u00e7er\u00e7evede s\u0131k\u0131\u015ft\u0131r\u0131yor. Bu \u00e7\u0131kmaz, insan\u0131 s\u00fcrekli olarak yar\u0131\u015fan ve sava\u015fan bir yere konumland\u0131ran ve g\u00fc\u00e7l\u00fcn\u00fcn s\u00fcrekli olarak kazanaca\u011f\u0131na dair fikirler ile toplumsal birlik ideali aras\u0131ndaki z\u0131tl\u0131ktan kaynaklanmaktad\u0131r. \u00dc\u00e7\u00fcnc\u00fc olarak ise, evrim teorisi Cumhuriyetin de resmi ideolojisi olarak kendisini g\u00f6steriyor. Cumhuriyet d\u00f6nemi sorunlar\u0131nda evrimci teorinin benimsenmi\u015f oldu\u011funu bilmek yazar taraf\u0131ndan sorunlar\u0131n tespitinde ve tahlilinde \u00f6nemli bir kriter olarak yorumlan\u0131yor. <\/p>\n\n\n\n
\u0130kinci b\u00f6l\u00fcmde t\u00fcm bu s\u00fcre\u00e7 ve sonu\u00e7lar Ahmet Mithat, Be\u015fir Fuat, Abdullah Cevdet, H\u00fcseyinzade Ali\u2019nin fikirleri temel al\u0131narak aktar\u0131lmaktad\u0131r. Bu isimlerin fikirleri kitapta aktar\u0131lmakla birlikte ben bu yaz\u0131da \u00f6zellikle Abdullah Cevdet\u2019in kafatas\u0131 b\u00fcy\u00fckl\u00fc\u011f\u00fc ile geli\u015fmi\u015flik aras\u0131nda pozitif korelasyon kurdu\u011fu fikrine de\u011finmek istiyorum. Abdullah Cevdet, geli\u015fmi\u015f \u0131rklar\u0131n geli\u015fmemi\u015f \u0131rklardan daha b\u00fcy\u00fck kafataslar\u0131na sahip olduklar\u0131na de\u011finmi\u015f ve kad\u0131nlar\u0131n da geli\u015fmemi\u015f canl\u0131lar olarak erkeklerden daha k\u00fc\u00e7\u00fck kafataslar\u0131na sahip olduklar\u0131n\u0131 belirtmi\u015ftir. Evrimci teori bir\u00e7ok a\u00e7\u0131dan feminist teori ile \u00e7at\u0131\u015fmaktad\u0131r. Bu gibi fikirlerin yan\u0131nda evrimsel psikolojiye g\u00f6re kad\u0131n\u0131n hanede durmas\u0131 ve erke\u011fin \u00e7ok partnerli bir \u015fekilde ya\u015fam\u0131na devam etmesi ya da avc\u0131l\u0131k yapt\u0131\u011f\u0131 i\u00e7in geli\u015fmi\u015fli\u011finin artt\u0131\u011f\u0131na y\u00f6nelik fikirler de g\u00fcn\u00fcm\u00fczde bir\u00e7ok ki\u015fi taraf\u0131ndan cinsiyet\u00e7i bir s\u00f6ylem olarak ele al\u0131nacakt\u0131r, ki a\u00e7\u0131k\u00e7a \u00f6yle oldu\u011fu g\u00f6r\u00fclmektedir. Abdullah Cevdet, evrimci teoriyi benimsemi\u015f bir\u00e7ok d\u00fc\u015f\u00fcn\u00fcrle hemfikir olarak toplumu bir elit tabakas\u0131n\u0131n y\u00f6netmesinin en do\u011fru olan oldu\u011funu da belirtmi\u015ftir. Geli\u015fmenin sa\u011flanmas\u0131n\u0131n ancak b\u00f6yle ger\u00e7ekle\u015febilece\u011fine y\u00f6nelik inanc\u0131 sebebi ile toplumun kafatas\u0131 b\u00fcy\u00fck ki\u015filerce y\u00f6netilmesi fikrinde sabit kalm\u0131\u015ft\u0131r.<\/p>\n\n\n\n
Kitapta d\u00fc\u015f\u00fcncelerine yer verilen H\u00fcseyinzade Ali\u2019ye dair Abdullah Cevdet\u2019in c\u00fcmlelerine de dikkat \u00e7ekmek \u00f6nemli olacakt\u0131r: \u201cBiz Ali Bey\u2019i, Askeri T\u0131p Okulunun ilk s\u0131n\u0131f\u0131ndan tan\u0131d\u0131k. Ali Bey duru\u015fuyla \u00fczerimizde bir resul etkisi yapard\u0131. Evet o Allah\u2019\u0131n peygamberi de\u011fildi fakat gelece\u011fin peygamberiydi.\u201d Bu c\u00fcmle bizi kitab\u0131n ilk sayfalar\u0131nda yer alan Bishop Wilberforce\u2019nin s\u00f6z\u00fcne g\u00f6t\u00fcr\u00fcyor: \u201cBu kirli dinin peygamberi, Charles Darwin\u2019dir.\u201d Biyolojik bir teori olarak kendisini ortaya atan fakat h\u0131zl\u0131 \u015fekilde sosyal bilimleri etkisine alan evrim teorisi, materyalist d\u00fc\u015f\u00fcncenin geli\u015fmesine sebep olmu\u015f ve en iyinin hayatta kalmas\u0131 gerekti\u011fi inanc\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. \u0130nan\u00e7 demek bu noktada tart\u0131\u015f\u0131labilir fakat g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere evrim teorisi, bilimsel bir teori olmaktan \u00e7ok t\u00fcm toplum ve d\u00fc\u015f\u00fcn\u00fcrleri etkisine alan, toplumlar\u0131n dini olan ile ba\u011f\u0131n\u0131 bilimsel olana verilen b\u00fcy\u00fck \u00f6nem ve anlam ile koparan bir yap\u0131ya i\u015faret etmektedir.<\/p>\n\n\n\n
\u201cBir M\u00fcsl\u00fcman Evrim ve Sosyal Darwinizm\u2019e Nas\u0131l Bakmal\u0131?\u201d, \u00f6ncelikli olarak evrim teorisinin T\u00fcrlerin K\u00f6keni ile s\u0131n\u0131rl\u0131 kalmad\u0131\u011f\u0131n\u0131 olduk\u00e7a net bir \u015fekilde bizlere aktar\u0131yor. Eserde, evrim teorisi iktisadi, sosyal, siyasi yans\u0131malar\u0131 ile sunuluyor ve bu s\u00fcre\u00e7te bir\u00e7ok co\u011frafyada etkili olan isimler \u00f6zetleniyor. M\u00fcsl\u00fcman olarak bizler hangi mefhum, teori, konu olursa olsun kar\u015f\u0131m\u0131zdaki meseleye d\u00fc\u015f\u00fcnce d\u00fcnyam\u0131za etkileri ile geni\u015f bir perspektiften konuyu ele alarak bir bak\u0131\u015f geli\u015ftirmeliyiz, kitapta evrim teorisinin de ideolojik olarak nas\u0131l bir amaca hizmet etti\u011fine ve bunun s\u00fcrd\u00fcr\u00fcld\u00fc\u011f\u00fcne \u0131\u015f\u0131k tutuluyor.<\/p>\n\n\n\n
Do\u011fan, A. Bir M\u00fcsl\u00fcman Evrim ve Sosyal Darwinizme Nas\u0131l Bakmal\u0131?. Beyan Yay\u0131nlar\u0131, 2021, 114 s. <\/em><\/strong><\/p>\n\n\n\n
Esra Kamac\u0131 <\/em><\/strong>1999 y\u0131l\u0131nda Sakarya\u2019da do\u011fdu. \u0130stanbul \u00dcniversitesi psikoloji b\u00f6l\u00fcm\u00fcnden 2021 y\u0131l\u0131nda mezun oldu. \u00c7AP \u00f6\u011frencisi olarak devam etti\u011fi\u00a0sosyoloji b\u00f6l\u00fcm\u00fcnde son s\u0131n\u0131f \u00f6\u011frencisidir. \u0130LEM 3. Kademe \u00f6\u011frencisi olarak e\u011fitim program\u0131na devam etmektedir.\u00a0<\/figcaption><\/figure><\/div>\n\n\n\n
Atilla Do\u011fan taraf\u0131ndan kaleme al\u0131nan \u201cBir M\u00fcsl\u00fcman Evrim ve Sosyal Darwinizm\u2019e Nas\u0131l Bakmal\u0131?\u201d isimli eser, Yasin Aktay ve Mahmut Hakk\u0131 Ak\u0131n\u2019\u0131n edit\u00f6rl\u00fc\u011f\u00fcnde “Bir M\u00fcsl\u00fcman Nas\u0131l Bakmal\u0131?\u201d serisi kapsam\u0131nda \u00e7\u0131kan kitaplardand\u0131r. <\/p>\n","protected":false},"author":1,"featured_media":5780,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[25],"tags":[1542,184,1541,1100,257,1543,491,553,624,1544],"yoast_head":"\n
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