{"id":8219,"date":"2025-11-30T16:16:54","date_gmt":"2025-11-30T13:16:54","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=8219"},"modified":"2025-11-30T16:56:12","modified_gmt":"2025-11-30T13:56:12","slug":"tahsin-gorgulu-maverdi-okumalari-7-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/tahsin-gorgulu-maverdi-okumalari-7-seminer-ozeti\/","title":{"rendered":"TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 7. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 7. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminerin Amac\u0131<\/strong><\/p>\n

Bu seminerin amac\u0131, M\u00e2verd\u00ee\u2019nin Zemm\u00fc\u2019l-Hev\u00e2<\/em> b\u00f6l\u00fcm\u00fcnde ortaya koydu\u011fu hev\u00e2 analizini geni\u015fleterek, ak\u0131l\u2013hev\u00e2 kar\u015f\u0131tl\u0131\u011f\u0131n\u0131n bireysel, toplumsal ve kurumsal d\u00fczeylerde nas\u0131l i\u015fledi\u011fini a\u00e7\u0131klamakt\u0131r. Tahsin G\u00f6rg\u00fcn, akl\u0131n hem bilgi hem ahlak \u00fcretme kapasitesini; hev\u00e2n\u0131n ise hakikati perdeleyen, \u00f6l\u00e7\u00fcy\u00fc bozan ve bireyden topluma kadar t\u00fcm yap\u0131larda y\u0131k\u0131c\u0131 bir etkiye sahip olan bir e\u011filim oldu\u011funu vurgular. Bu derste \u00f6zellikle hev\u00e2n\u0131n mahiyeti, modern kurumsal yap\u0131lardaki g\u00f6r\u00fcn\u00fcm\u00fc, Weber ve Foucault \u00fczerinden modernli\u011fin \u201cputla\u015ft\u0131r\u0131c\u0131\u201d boyutu, akl\u0131n m\u00fccahit karakteri ve hev\u00e2n\u0131n g\u00fc\u00e7 ili\u015fkileriyle birle\u015fti\u011finde ortaya \u00e7\u0131kan yap\u0131sal sorunlar ele al\u0131n\u0131r.<\/p>\n

Ana Temalar<\/strong><\/p>\n

    \n
  1. Hev\u00e2n\u0131n Tan\u0131m\u0131: Hay\u0131rdan Uzakla\u015ft\u0131ran, Akla Muhalif Bir G\u00fc\u00e7<\/strong><\/li>\n<\/ol>\n

    M\u00e2verd\u00ee hev\u00e2y\u0131 \u201chay\u0131rdan uzakla\u015ft\u0131ran ve ak\u0131lla \u00e7eli\u015fen\u201d bir e\u011filim olarak tan\u0131mlar. Ak\u0131l her t\u00fcrl\u00fc bilgiyi, hayr\u0131 ve ahlaki do\u011frulu\u011fu temsil ederken; hev\u00e2 bunun tam z\u0131dd\u0131 olarak k\u00f6t\u00fcl\u00fc\u011f\u00fc, ikinci tabiat olan hulk<\/em> i\u00e7indeki s\u00fcfli e\u011filimleri ve fiillerin en zararl\u0131 olanlar\u0131n\u0131 g\u00f6r\u00fcn\u00fcr hale getirir. Hev\u00e2, insan\u0131n onurunu (m\u00fcr\u00fcvvet<\/em>) \u00f6rten \u00f6rt\u00fcy\u00fc kald\u0131r\u0131r, ki\u015fiyi zillete d\u00fc\u015f\u00fcr\u00fcr ve k\u00f6t\u00fcl\u00fc\u011fe a\u00e7\u0131lan kap\u0131lar\u0131 geni\u015fletir. Kur\u2019an\u2019\u0131n \u201cKendi hev\u00e2s\u0131n\u0131 ilah edinen kimseyi g\u00f6rd\u00fcn m\u00fc?\u201d ayeti ve \u0130bn Abbas\u2019\u0131n \u201cHev\u00e2, Allah d\u0131\u015f\u0131nda kendisine ibadet edilen \u015feydir\u201d s\u00f6z\u00fc bu yap\u0131n\u0131n teolojik temelini olu\u015fturur.<\/p>\n

      \n
    1. Hev\u00e2n\u0131n Bireysel D\u00fczeyde \u0130\u015fleyi\u015fi ve Akl\u0131 Bozma Bi\u00e7imi<\/strong><\/li>\n<\/ol>\n

      Hev\u00e2 bireyde hem bilinen do\u011fruyu yapt\u0131rmayan hem de k\u00f6t\u00fcy\u00fc me\u015frula\u015ft\u0131ran bir bask\u0131 olu\u015fturur. Arzu, \u00f6fke, h\u0131rs, k\u0131skan\u00e7l\u0131k gibi kuvvetler akl\u0131n delaletini bast\u0131r\u0131r. Hev\u00e2 ki\u015finin g\u00f6rd\u00fc\u011f\u00fcn\u00fc \u00e7arp\u0131tt\u0131\u011f\u0131 i\u00e7in ak\u0131l do\u011fruyu bilse bile ona uyamaz hale gelir. Hev\u00e2 g\u00fc\u00e7l\u00fc arg\u00fcmanlarla gelir; ak\u0131l haz\u0131rl\u0131ks\u0131z yakalan\u0131rsa teslim olur. Hev\u00e2ya uyulan her yerde insan d\u00fc\u015f\u00fck bir h\u00e2le, zillete s\u00fcr\u00fcklenir. Bu y\u00fczden klasik kaynaklardaki \u201cHev\u00e2 sahibini al\u00e7alt\u0131r\u201d s\u00f6z\u00fc M\u00e2verd\u00ee\u2019nin fenomenolojik tariflerinin \u00f6z\u00fcn\u00fc olu\u015fturur.<\/p>\n

        \n
      1. Hev\u00e2n\u0131n Kurumsal ve Toplumsal Kar\u015f\u0131l\u0131\u011f\u0131: Modern D\u00fcnyada Hev\u00e2<\/strong><\/li>\n<\/ol>\n

        G\u00f6rg\u00fcn, M\u00e2verd\u00ee\u2019nin hev\u00e2 kavram\u0131n\u0131 modern kurumlar \u00fczerinden okumay\u0131 \u00f6nerir. Max Weber\u2019in modern devletleri ve uluslar\u0131 \u201ckendi ilahlar\u0131n\u0131 \u00fcretmi\u015f topluluklar\u201d olarak tan\u0131mlamas\u0131, hev\u00e2n\u0131n toplumsal tezah\u00fcr\u00fcyle birebir \u00f6rt\u00fc\u015f\u00fcr. \u0130ktidar, para, \u00e7\u0131kar ve ulusal egemenlik modern d\u00fcnyan\u0131n putlar\u0131 h\u00e2line gelir ve bireyleri kendine kurban ister. Weber\u2019in \u201cama\u00e7-ara\u00e7 rasyonelli\u011fi\u201d bu yap\u0131n\u0131n teorik arka plan\u0131d\u0131r.<\/p>\n

        Modern ekonomi ve siyasette ak\u0131l ahlaktan kopar\u0131l\u0131r; Mandeville\u2019in Ar\u0131lar Masal\u0131<\/em>\u2019nda bireysel reziletlerin toplumsal faydaya d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc iddias\u0131 bu kopu\u015fun sembol\u00fcd\u00fcr. B\u00f6ylece modern devletler ve \u015firketler, t\u0131pk\u0131 hev\u00e2ya kap\u0131lm\u0131\u015f bireyler gibi, g\u00fcc\u00fc art\u0131rmak i\u00e7in her yolu me\u015fru g\u00f6rmeye ba\u015flar. Bu a\u015famada kurumlar\u0131n da \u201chev\u00e2s\u0131\u201d oldu\u011fu s\u00f6ylenebilir.<\/p>\n

          \n
        1. Hev\u00e2n\u0131n \u0130nsan\u2013Kurum \u0130li\u015fkilerinde Zorlay\u0131c\u0131 G\u00fcce D\u00f6n\u00fc\u015fmesi<\/strong><\/li>\n<\/ol>\n

          Hev\u00e2 kurumsal yap\u0131lara yerle\u015fti\u011finde bireyler \u00e7o\u011fu zaman bildikleri do\u011fruya ra\u011fmen yanl\u0131\u015f yapmak zorunda kal\u0131r. Seminerde verilen iki \u00f6rnek bu durumu somutla\u015ft\u0131r\u0131r:<\/p>\n

            \n
          1. 1940\u2019lar polis memuru \u00f6rne\u011fi:<\/strong> Kendi maa\u015f\u0131yla annesine \u00e7ar\u015faf alan polis memurunun, ertesi g\u00fcn g\u00f6revi gere\u011fi annesinin \u00e7ar\u015faf\u0131n\u0131 sokakta y\u0131rtmak zorunda kalmas\u0131.<\/li>\n
          2. 28 \u015eubat \u00f6rne\u011fi:<\/strong> \u0130mam-hatip m\u00fcd\u00fcr\u00fcn\u00fcn tesett\u00fcr\u00fc farz diye anlatt\u0131\u011f\u0131 \u00f6\u011frencilerin ba\u015f\u00f6rt\u00fclerini y\u00f6netmelik gere\u011fi kap\u0131da \u00e7\u0131kartt\u0131rmak zorunda kalmas\u0131.<\/li>\n<\/ol>\n

            Bu \u00f6rnekler, bireysel akl\u0131n kurumsal hev\u00e2 kar\u015f\u0131s\u0131nda nas\u0131l g\u00fc\u00e7s\u00fczle\u015fti\u011fini, ki\u015finin do\u011fru bildi\u011fi \u015feyi yapamamas\u0131n\u0131n nas\u0131l yap\u0131sal bir zorunluluk oldu\u011funu g\u00f6sterir. Hev\u00e2 toplumsal yap\u0131ya h\u00e2kim oldu\u011funda \u201chakikatle ba\u011f kopar\u201d, ahlak kepenk indirir.<\/p>\n

              \n
            1. Hev\u00e2n\u0131n Modern Formlar\u0131: G\u00fc\u00e7, Teknoloji ve Hakikatin Silinmesi<\/strong><\/li>\n<\/ol>\n

              Modern devletlerin, \u015firketlerin ve k\u00fcresel kurumlar\u0131n teknik kapasiteye olan a\u015f\u0131r\u0131 g\u00fcveni de hev\u00e2 olarak okunur. \u0130nsan ya\u011fmurun geli\u015fini belirleyemese bile teknolojik imk\u00e2nlara g\u00fcvenip \u201cne olursa olsun biz \u00e7\u00f6zeriz\u201d diye d\u00fc\u015f\u00fcn\u00fcr; bu durum hakikati ve ilahi d\u00fczeni unutmaya sevk eder. Ayn\u0131 \u015fekilde b\u00fcy\u00fck \u015firketlerde \u00e7al\u0131\u015fan bireyler kendilerini g\u00fcvende hisseder, kurumsal g\u00fcc\u00fc mutlak zanneder ve bu g\u00fc\u00e7 onlar\u0131 hakikati g\u00f6rmez k\u0131lar. Hev\u00e2 b\u00f6ylece varl\u0131\u011f\u0131n mutlak kontrol edilebilece\u011fi yan\u0131lg\u0131s\u0131n\u0131 \u00fcretir.<\/p>\n

                \n
              1. Akl\u0131n M\u00fccahid Olu\u015fu: Hev\u00e2yla M\u00fccadele ve Kar\u015f\u0131-Ak\u0131l Geli\u015ftirme<\/strong><\/li>\n<\/ol>\n

                M\u00e2verd\u00ee\u2019ye g\u00f6re ak\u0131l pasif de\u011fildir; hev\u00e2n\u0131n hilelerine kar\u015f\u0131 m\u00fccahede eder. Hev\u00e2n\u0131n mekr<\/em> dedi\u011fi hileleri \u00e7\u00f6zmek, gerekti\u011finde kar\u015f\u0131-hile (kar\u015f\u0131-strateji) geli\u015ftirmek akl\u0131n g\u00f6revidir. Foucault\u2019nun modern kurumlar\u0131n g\u00fc\u00e7 ili\u015fkilerini de\u015fifre eden \u00e7\u00f6z\u00fcmlemeleri, bu anlamda \u201chev\u00e2n\u0131n yap\u0131s\u00f6k\u00fcm\u00fc\u201d olarak okunabilir.<\/p>\n

                Akl\u0131n g\u00f6revi iki \u015feydir:<\/p>\n

                  \n
                1. Hev\u00e2n\u0131n g\u00fcc\u00fcn\u00fc \u00e7\u00f6zmek<\/strong> \u2013 hangi formda, nerede ve hangi ara\u00e7larla ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 g\u00f6rmek.<\/li>\n
                2. Hev\u00e2y\u0131 bertaraf edecek strateji geli\u015ftirmek<\/strong> \u2013 bireysel, toplumsal ve kurumsal d\u00fczeyde kar\u015f\u0131 ak\u0131l \u00fcretmek.<\/li>\n<\/ol>\n

                  Birey d\u00fczeyinde heva nas\u0131l hilelerle gelir ve akl\u0131 teslim al\u0131rsa, toplumsal d\u00fczeyde de benzer mekanizmalar i\u015fler. 19. y\u00fczy\u0131lda Osmanl\u0131\u2019n\u0131n formel yap\u0131lar kar\u015f\u0131s\u0131nda bocalamas\u0131 bu \u00e7\u00f6z\u00fcmleme eksikli\u011findendir.<\/p>\n

                    \n
                  1. Hev\u00e2n\u0131n Zorbal\u0131\u011f\u0131 ve Adaletin Te\u2019lif Edici G\u00fcc\u00fc<\/strong><\/li>\n<\/ol>\n

                    Hev\u00e2 zorbad\u0131r; bask\u0131lar, zorlar ve par\u00e7alar. Adalet ise kalpleri birle\u015ftirir ve toplumsal b\u00fct\u00fcnl\u00fck sa\u011flar. Hev\u00e2n\u0131n h\u00e2kim oldu\u011fu yap\u0131lar bireyleri par\u00e7alarken, adalet heva kar\u015f\u0131s\u0131nda akl\u0131 g\u00fc\u00e7lendiren tek ilkedir. Bu nedenle ak\u0131l hem bireysel hem kurumsal d\u00fczeyde adalet talebini ayakta tutar. Hev\u00e2ya teslim olan yap\u0131lar uzun vadede helake g\u00f6t\u00fcr\u00fcr; t\u0131pk\u0131 modern d\u00fcnyan\u0131n sava\u015f ve y\u0131k\u0131m \u00fcreten g\u00fc\u00e7 merkezlerinde oldu\u011fu gibi.<\/p>\n

                    Sonu\u00e7<\/strong><\/p>\n

                    Bu seminerde hev\u00e2n\u0131n bireysel duygulardan ibaret olmad\u0131\u011f\u0131; modern devletlerde, b\u00fcy\u00fck \u015firketlerde, ekonomik yap\u0131larda ve toplumsal d\u00fczenlerde kurumsal bir yap\u0131ya d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc a\u00e7\u0131klanm\u0131\u015ft\u0131r. M\u00e2verd\u00ee\u2019nin hev\u00e2 analizi, modern d\u00fcnyan\u0131n g\u00fc\u00e7, \u00e7\u0131kar, teknoloji ve ulusal putlar \u00fczerinden \u00fcretti\u011fi yap\u0131sal sorunlara uygulanm\u0131\u015ft\u0131r. Akl\u0131n g\u00f6revi hev\u00e2y\u0131 te\u015fhis etmek, hilelerini \u00e7\u00f6zmek ve kar\u015f\u0131-strateji \u00fcretmektir. Hev\u00e2 ise hakikati unutturan, akl\u0131 zay\u0131flatan, ahlaki \u00f6l\u00e7\u00fcy\u00fc bozan, bireyden topluma kadar her d\u00fczeyde zillet \u00fcreten bir mek\u00e2nizmad\u0131r. M\u00e2verd\u00ee\u2019nin d\u00fc\u015f\u00fcncesi bu a\u00e7\u0131dan modern d\u00fcnyay\u0131 \u00e7\u00f6zmek i\u00e7in g\u00fc\u00e7l\u00fc bir teorik \u00e7er\u00e7eve sunar.<\/p>\n

                     <\/p>\n

                    Purpose of the Seminar<\/strong><\/p>\n

                    The purpose of this seminar is to broaden M\u00e2ward\u012b\u2019s analysis of Zemm al-Haw\u0101<\/em> and to show how the opposition between reason and haw\u0101 operates at the individual, social and institutional levels. Tahsin G\u00f6rg\u00fcn emphasizes that reason produces both knowledge and morality, whereas haw\u0101 is a force that veils truth, disrupts measure and destroys order at every level of human existence. The seminar focuses on the nature of haw\u0101, its modern institutional forms, Weber and Foucault\u2019s interpretations of modernity, the \u201cmuj\u0101hid character\u201d of reason, and the structural problems generated when haw\u0101 merges with power.<\/p>\n

                    Main Themes<\/strong><\/p>\n

                      \n
                    1. The Definition of Haw\u0101: A Force That Turns One Away From Good and Opposes Reason<\/strong><\/li>\n<\/ol>\n

                      M\u00e2ward\u012b defines haw\u0101 as an inclination that distances a person from good and contradicts reason. Reason represents knowledge, goodness and moral correctness; haw\u0101 reveals the evil inclinations hidden in the second nature (khuluq<\/em>) and makes the worst actions manifest. Haw\u0101 removes the veil of human dignity (muruwwa<\/em>) and drags the person into humiliation. The Qur\u2019anic verse \u201cHave you seen the one who has taken his haw\u0101 as his god?\u201d and Ibn Abbas\u2019 statement \u201cHaw\u0101 is whatever is worshipped besides Allah\u201d form the theological foundation of this concept.<\/p>\n

                        \n
                      1. The Operation of Haw\u0101 in the Individual and How It Corrupts Reason<\/strong><\/li>\n<\/ol>\n

                        Haw\u0101 creates a pressure that prevents a person from doing what he knows to be right and justifies what is wrong. Desires, anger, greed and jealousy suppress the guidance of reason. Haw\u0101 distorts perception; even when reason knows the truth, it becomes unable to follow it. Because haw\u0101 comes with strong arguments, reason, if unprepared, submits to it. Wherever haw\u0101 is obeyed, the human being is dragged to a low and humiliating state.<\/p>\n

                          \n
                        1. The Institutional and Social Counterpart of Haw\u0101: Modern Forms of Haw\u0101<\/strong><\/li>\n<\/ol>\n

                          G\u00f6rg\u00fcn interprets M\u00e2ward\u012b\u2019s concept of haw\u0101 through modern institutions. Weber\u2019s discussions on how nations create their own \u201cgods\u201d\u2014power, money, sovereignty\u2014directly correspond to haw\u0101\u2019s social manifestations. Modern rationality separates ethics from economics, politics and science. Mandeville\u2019s Fable of the Bees<\/em> shows how individual vices are transformed into public benefits; this is a clear expression of institutional haw\u0101. Thus modern states and companies behave like individuals dominated by haw\u0101\u2014justifying anything that increases power.<\/p>\n

                            \n
                          1. Haw\u0101 as a Dominant Force in Institutional Structures<\/strong><\/li>\n<\/ol>\n

                            When haw\u0101 is embedded in institutions, individuals are forced to act against what they know is right. The two examples from the seminar illustrate this:<\/p>\n

                              \n
                            1. A police officer tearing the veil he bought for his mother because the institution demands it.<\/li>\n
                            2. A school principal who teaches the religious obligation of veiling but forces students to remove their veils at the school gate.<\/li>\n<\/ol>\n

                              In both cases, individual reason is crushed by institutional haw\u0101. When haw\u0101 dominates social structures, the connection with truth is severed and ethics collapses.<\/p>\n

                                \n
                              1. Modern Forms of Haw\u0101: Power, Technology and the Forgetting of Truth<\/strong><\/li>\n<\/ol>\n

                                Technological confidence, political power and corporate security create an illusion of total control. Humans forget the dependence of the world on divine order and trust their own capacities excessively. This trust becomes haw\u0101: the illusion that one can shape reality without limit. Haw\u0101 thus functions as a modern form of idolatry.<\/p>\n

                                  \n
                                1. Reason as Muj\u0101hid: Struggling Against Haw\u0101 and Producing Counter-Reason<\/strong><\/li>\n<\/ol>\n

                                  Reason is not passive; it struggles against haw\u0101. It must uncover haw\u0101\u2019s strategies and, when necessary, produce counter-strategies. Foucault\u2019s analysis of power structures in modern institutions is an example of how haw\u0101\u2019s mechanisms can be deconstructed. Reason must:<\/p>\n

                                    \n
                                  1. Detect where and how haw\u0101 manifests.<\/li>\n
                                  2. Produce strategies to neutralize it in individuals, societies and institutions.<\/li>\n<\/ol>\n

                                    Without this, haw\u0101 inevitably dominates.<\/p>\n

                                      \n
                                    1. The Tyranny of Haw\u0101 and the Unifying Power of Justice<\/strong><\/li>\n<\/ol>\n

                                      Haw\u0101 is tyrannical and coercive; justice is conciliatory and unifying. Haw\u0101 forces people into actions they inwardly reject; justice works by internal assent. A society governed by haw\u0101 is doomed to destruction, whereas one governed by reason and justice finds stability. This contrast forms the essence of M\u00e2ward\u012b\u2019s moral-political analysis.<\/p>\n

                                      Conclusion<\/strong><\/p>\n

                                      This seminar shows that haw\u0101 is not merely a personal inclination; it becomes institutional, structural and global. M\u00e2ward\u012b\u2019s analysis explains modern political, economic and technological systems where power becomes an idol. Reason must struggle against haw\u0101 by identifying its mechanisms and producing counter-strategies. Haw\u0101 destroys truth, weakens reason and corrupts morality at every level. M\u00e2ward\u012b\u2019s framework therefore provides a powerful lens for understanding the crises of the modern world.<\/p>\n

                                       <\/p>\n","protected":false},"excerpt":{"rendered":"

                                      TAHS\u0130N G\u00d6RG\u00dcN, M\u00c2VERD\u00ce OKUMALARI 7. SEM\u0130NER \u00d6ZET\u0130 Seminerin Amac\u0131 Bu […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-8219","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8219","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=8219"}],"version-history":[{"count":2,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8219\/revisions"}],"predecessor-version":[{"id":8328,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/8219\/revisions\/8328"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=8219"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}