\u0130nsanl\u0131k tarihine y\u00f6n veren b\u00fcy\u00fck medeniyetlerde felsefi mezhepler (ekoller), t\u0131pk\u0131 dini mezhepler gibi inan\u00e7 (akide), siyaset ve hukuk (f\u0131k\u0131h\/nomos) temelinde \u015fekillenmi\u015fti. Antik Yunan ve Roma\u2019da \u0130yonya Okulu, Elea Ekol\u00fc, Sofistler, Sokrates\u00e7iler, Platoncular, Aristocular, Stoac\u0131lar, Epik\u00fcrc\u00fcler, Kinikler gibi bir\u00e7ok d\u00fc\u015f\u00fcnce gelene\u011fi vard\u0131. Her biri, insan\u0131n varolu\u015funu anlama \u00e7abas\u0131nda kendine \u00f6zg\u00fc bir yol belirlemi\u015f, bir ya\u015fam tarz\u0131 \u00f6nermi\u015fti.<\/p>\n
Bu mezheplerin kurucular\u0131 yaln\u0131zca Atina\u2019n\u0131n, Roma\u2019n\u0131n, \u0130skenderiye\u2019nin aristokrat bilginleri de\u011fildi. Kimi Cezayir\u2019den, kimi M\u0131s\u0131r\u2019dan, kimi Fenike topraklar\u0131ndan, Kimi Ege\u2019den, kimi Babil\u2019den g\u00f6\u00e7 etmi\u015f, kimi Anadolu\u2019nun k\u0131y\u0131lar\u0131ndan gelmi\u015fti. Kimi bir k\u00f6leydi, kimi devlet adam\u0131, kimi hukuk\u00e7u (f\u0131k\u0131h\u00e7\u0131), kimi t\u00fcccar, kimi ise fakir bir ailenin \u00e7ocu\u011fu\u2026 T\u0131pk\u0131 \u0130slam mezheplerinin kurucular\u0131 gibi, onlar da farkl\u0131 sosyal ve co\u011frafi k\u00f6kenlerden gelmelerine ra\u011fmen, insan akl\u0131n\u0131n en b\u00fcy\u00fck sorular\u0131na cevap ar\u0131yorlard\u0131.<\/p>\n
Her felsefi mezhebin kendine ait bir usul\u00fc (y\u00f6ntemi) ve bir hayat anlay\u0131\u015f\u0131 vard\u0131. Kimi, Budist ke\u015fi\u015fler gibi mistik bir ya\u015fam\u0131 savunuyor, kimi \u0130slam hukuk\u00e7ular\u0131 (f\u0131k\u0131h\u00e7\u0131lar\u0131) gibi adalet merkezli bir ahlaki sistem \u00f6neriyor, kimi ise Tanr\u0131, do\u011fa ve akl\u0131n yasalar\u0131 aras\u0131ndaki dengeyi (kelam\u00ee konular\u0131) anlamaya \u00e7al\u0131\u015f\u0131yordu. Stoac\u0131l\u0131k da i\u015fte b\u00f6yle bir gelenekti: Kendi i\u00e7inde bir hukuk, bir erdem ve bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc bar\u0131nd\u0131ran, hayat\u0131 yaln\u0131zca teoride de\u011fil, pratikte de ya\u015famay\u0131 ama\u00e7layan bir \u00f6\u011freti.<\/p>\n
Fakat bug\u00fcn, bu d\u00fc\u015f\u00fcnce ekollerinin b\u00fcy\u00fck \u00fcstatlar\u0131, imamlar\u0131, \u00f6nc\u00fcleri, filozoflar\u0131 ve hocalar\u0131 bir ya\u015fam tarz\u0131 olarak de\u011fil, yaln\u0131zca tarihsel fig\u00fcrler olarak an\u0131lmaktad\u0131r. \u00dcniversitelerde, onlar\u0131n fikirleri kuru bir bilgi olarak \u00f6\u011fretilmekte, ama o bilgiyi nas\u0131l ya\u015famak gerekti\u011fi g\u00f6sterilmemektedir. Bu y\u00fczden \u00e7a\u011f\u0131m\u0131zda ger\u00e7ek anlamda filozoflar yeti\u015fmemektedir. Yine de, hakk\u0131n\u0131 teslim etmek gerekirse, 21. y\u00fczy\u0131lda Emil Cioran, Zygmunt Bauman, Edgar Morin gibi birka\u00e7 b\u00fcy\u00fck d\u00fc\u015f\u00fcn\u00fcr Bat\u0131\u2019da h\u00e2l\u00e2 etkisini ve varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmektedir.<\/p>\n
Hatay\u2019da Stoa\u2019n\u0131n Sessiz \u0130zleri<\/strong><\/p>\n \u015eubat 2023\u2019te meydana gelen hazin Hatay depreminden bir ay \u00f6nce, b\u00fcy\u00fck m\u00fctefekkir Cemil Meri\u00e7\u2019i anma vesilesiyle Hatay\u2019a gitmi\u015ftim. Yol arkada\u015flar\u0131m aras\u0131nda, de\u011ferli hocalar\u0131m Prof. Dr. \u00dcmit Meri\u00e7, Prof. Dr. Mehmet \u00c7elik, Dr. Erkan \u00c7av ve \u00fcstad\u0131m Ahmet Kot da vard\u0131. \u0130ki g\u00fcn s\u00fcren program\u0131n ard\u0131ndan, tarihi \u00e7ar\u015f\u0131lar\u0131 gezmek i\u00e7in kendimizi Hatay\u2019\u0131n dar sokaklar\u0131na b\u0131rakt\u0131k.<\/p>\n Bir antika d\u00fckkan\u0131na girdi\u011fimde, i\u00e7eride ya\u015fl\u0131 bir adam\u0131n bir \u015feyler dinledi\u011fini fark ettim. Sesi Kur\u2019an-\u0131 Kerim tilavetine benziyordu ama farkl\u0131yd\u0131. Merakla sordum:<\/p>\n \u201cNe dinliyorsunuz, amca?\u201d<\/em><\/p>\n Ya\u015fl\u0131 adam hafif\u00e7e g\u00fcl\u00fcmsedi ve \u015f\u00f6yle dedi:<\/p>\n \u201cBu, mezhebimin \u00f6nderlerinden birinin s\u00f6zleri.\u201d<\/em><\/p>\n Daha da merakland\u0131m. \u0130\u00e7eri\u011findeki hikmetten etkilenerek sordum:<\/p>\n \u201cKim bu g\u00fczel s\u00f6zl\u00fc ki\u015fi?\u201d<\/em><\/p>\n Adam, sakin ama kararl\u0131 bir sesle cevap verdi:<\/p>\n \u201cBen Stoa Mezhebi\u2019ndenim. Bu da imparator Marcus Aurelius\u2019un \u2018Kendime D\u00fc\u015f\u00fcnceler\u2019 adl\u0131 kitab\u0131.\u201d<\/em><\/p>\n O an \u015fa\u015f\u0131rd\u0131m. Marcus Aurelius\u2019u ben de severdim, kitab\u0131n\u0131 okumu\u015ftum. Ama Stoa\u2019n\u0131n h\u00e2l\u00e2 bir mezhep olarak ya\u015fat\u0131ld\u0131\u011f\u0131n\u0131 bilmiyordum. Ya\u015fl\u0131 adam, sohbet boyunca Stoac\u0131l\u0131\u011f\u0131n hayat\u0131na nas\u0131l y\u00f6n verdi\u011fini anlatt\u0131. Erdemin, sabr\u0131n, kaderin ka\u00e7\u0131n\u0131lmazl\u0131\u011f\u0131 kar\u015f\u0131s\u0131nda sars\u0131lmaz bir irade g\u00f6stermenin \u00f6neminden bahsetti. Sohbetimiz uzun s\u00fcrd\u00fc. Oradan birka\u00e7 antika e\u015fya ve unutulmaz bir hat\u0131ra alarak ayr\u0131ld\u0131m.<\/p>\n Stoac\u0131l\u0131k Yeniden Do\u011fuyor<\/strong><\/p>\n Stoac\u0131l\u0131k, yaln\u0131zca Antik Yunan ve Roma\u2019n\u0131n bir felsefi ekol\u00fc olarak kalmam\u0131\u015f, y\u00fczy\u0131llar boyunca yeniden ke\u015ffedilen ve farkl\u0131 co\u011frafyalarda yank\u0131 bulan bir \u00f6\u011freti olmu\u015ftur. Bug\u00fcn, Zenon, Seneca, Epiktetos, Marcus Aurelius gibi Stoac\u0131 filozoflar\u0131n s\u00f6zleri sosyal medyada s\u0131k s\u0131k payla\u015f\u0131lmakta, hatta Stoac\u0131 d\u00fc\u015f\u00fcnce ekseninde kamplar d\u00fczenlenmektedir. T\u00fcrk\u00e7e ve Arap\u00e7a\u2019ya, Stoac\u0131l\u0131k hakk\u0131nda her ay yeni kitaplar terc\u00fcme edilmekte, modern filozoflar ve psikologlar bu \u00f6\u011fretiyi yeniden yorumlamaktad\u0131r.<\/p>\n G\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131nda, belirsizlik, m\u00fcphemlik, endi\u015fe, kayg\u0131, stres ve h\u0131zla de\u011fi\u015fen ko\u015fullar kar\u015f\u0131s\u0131nda Stoac\u0131 duru\u015f, modern insan\u0131n en b\u00fcy\u00fck ihtiya\u00e7lar\u0131ndan biri haline gelmi\u015ftir. Sab\u0131r, irade, i\u00e7sel \u00f6zg\u00fcrl\u00fck ve\u00a0\u201cD\u0131\u015f d\u00fcnya seni y\u0131kamaz, yaln\u0131zca sen kendini y\u0131kabilirsin\u201d<\/em>\u00a0anlay\u0131\u015f\u0131, Stoac\u0131l\u0131\u011f\u0131 yeniden pop\u00fcler k\u0131lm\u0131\u015ft\u0131r.<\/p>\n Belki de, hakikat aray\u0131\u015f\u0131 i\u00e7inde olan herkesin bir mezhebi vard\u0131r. Kimi bir dine ba\u011fl\u0131d\u0131r, kimi bir ideolojiye, kimi bir felsefeye. Stoa mezhebi, yaln\u0131zca bir felsefi okul (mezhep) de\u011fil, bir duru\u015f, bir ya\u015fam bi\u00e7imidir. Marcus Aurelius\u2019un dedi\u011fi gibi: \u201c\u0130nsan hayat\u0131 k\u0131sa ve tek ger\u00e7e\u011fi erdemdir. D\u0131\u015far\u0131da ne olup bitti\u011fi \u00f6nemli de\u011fil, \u00f6nemli olan ruhumuzun hangi ahlaki zeminde durdu\u011fudur.\u201d<\/p>\n Ve belki de ger\u00e7ek \u00f6zg\u00fcrl\u00fck, f\u0131rt\u0131naya ra\u011fmen sars\u0131lmamay\u0131 \u00f6\u011frenmekten ge\u00e7er.<\/p>\n Erdem ve Zorluklar Kar\u015f\u0131s\u0131nda \u0130nsanl\u0131k<\/strong><\/p>\n G\u00fcn\u00fcm\u00fczde baz\u0131lar\u0131, erdemli olman\u0131n mutsuzlu\u011fa yol a\u00e7aca\u011f\u0131n\u0131 savunarak Stoac\u0131 d\u00fc\u015f\u00fcnceyi nostaljik bir felsefe olarak g\u00f6rmektedir. Ancak bu iddia, tarihin ve felsefenin derin anlam\u0131n\u0131 g\u00f6z ard\u0131 eden bir yan\u0131lg\u0131d\u0131r. Erdem, her \u00e7a\u011fda fedak\u00e2rl\u0131k ve meydan okuyu\u015f gerektirmi\u015ftir; bu, Stoac\u0131 filozoflar\u0131n ya\u015famlar\u0131na bakt\u0131\u011f\u0131m\u0131zda a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcr.<\/p>\n Sokrates\u2019in \u00f6l\u00fcme mahk\u00fbm edilmesi, Seneca\u2019n\u0131n zorla intihara s\u00fcr\u00fcklenmesi, Cicero\u2019nun infaz edilmesi ve Aristoteles gibi b\u00fcy\u00fck d\u00fc\u015f\u00fcn\u00fcrlerin s\u00fcrg\u00fcne zorlanmas\u0131, ahlaki de\u011ferleri savunman\u0131n her zaman bedel gerektirdi\u011fini g\u00f6sterir. Ancak bu bedeller Stoac\u0131 d\u00fc\u015f\u00fcncenin en temel prensibini de\u011fi\u015ftirmemi\u015ftir: Erdem i\u00e7in ya\u015famak, mutlulu\u011fun ko\u015fulu de\u011fil, bizatihi kendisidir. Stoac\u0131lar, \u00f6fke, endi\u015fe, korku, keder, kin ve haset gibi olumsuz duygular\u0131n eziyeti alt\u0131nda ge\u00e7en bir ya\u015fam\u0131n iyi olmayaca\u011f\u0131n\u0131 s\u00f6yler. Antik \u00e7a\u011f\u0131n derin psikologlar\u0131 olarak da an\u0131lan Stoac\u0131lar, adetleti, erdemi ve nomos eksenli bir hayat \u00f6nerdiler insanl\u0131k i\u00e7in\u2026<\/p>\n Stoac\u0131 D\u00fcnya G\u00f6r\u00fc\u015f\u00fc: Erdem Mutlak Hedeftir<\/strong><\/p>\n Stoac\u0131l\u0131k, insan\u0131n do\u011fayla uyum i\u00e7inde ya\u015famas\u0131n\u0131 \u00f6\u011f\u00fctler. Bu uyum, rastgele geli\u015fen olaylara boyun e\u011fmek de\u011fil, ak\u0131l yoluyla evrensel d\u00fczeni kabul etmektir. Stoac\u0131lar i\u00e7in hayat\u0131n amac\u0131, ba\u015far\u0131 de\u011fil, erdemdir. \u00c7\u00fcnk\u00fc ba\u015far\u0131, d\u0131\u015f ko\u015fullara ba\u011f\u0131ml\u0131d\u0131r; erdem ise yaln\u0131zca bireyin kendi iradesine ba\u011fl\u0131d\u0131r. \u0130nsan arzular\u0131ndan ar\u0131nmal\u0131, az \u015feyle yetinmeli, zenginlikten, \u015f\u00f6hretten uzak durmal\u0131 diyen erdemin ve bilginin pe\u015finde ko\u015fmay\u0131 \u00f6\u011f\u00fctleyen Stoac\u0131lar, k\u0131sa s\u00fcrede g\u00fcce ve paraya tapan Roma\u2019da b\u00fcy\u00fck etki uyand\u0131rm\u0131\u015flard\u0131. Hatta zengin ya\u015fam\u0131 b\u0131rak\u0131p, villalar\u0131n\u0131 ve de\u011ferli atlar\u0131n\u0131 sat\u0131p, k\u00f6lelerini azat ederek hem Stoac\u0131 hem de Kinik mezhebindekiler gibi ya\u015famaya ba\u015flayan senat\u00f6rler oldu.<\/p>\n Stoa mezhebinin \u00fcstadlar\u0131 derslerini revak, s\u00fctunlu avlu ve kemeraltlar\u0131nda yapt\u0131klar\u0131 i\u00e7in bu anlamlara gelen \u201cStoa\u201d ad\u0131n\u0131 alm\u0131\u015flard\u0131. M.\u00d6. 300 tarihinde Zenon (M.\u00d6. 336-264) taraf\u0131ndan Atina\u2019da kurulan ve \u0130slam felsefesinde \u201cRivakiyye\u201d olarak adland\u0131r\u0131lan Stoa okulu, \u00fc\u00e7 b\u00fcy\u00fck d\u00f6neme ayr\u0131lmaktad\u0131r: Bunlar; M.\u00d6. III. Y\u00fczy\u0131lda K\u0131br\u0131s\u2019l\u0131 Zenon (336-264), Kleanthes (331-232) ve Khrysippos\u2019un (280-210) yer ald\u0131\u011f\u0131 \u201cEski Stoa\u201d, M.\u00d6. II.-I. y\u00fczy\u0131llarda, \u00f6nc\u00fcl\u00fcl\u00fc\u011f\u00fcn\u00fc Diogenes, Panetius (185-112) ve Poseidoioss\u2019un (135-51) yapt\u0131\u011f\u0131 \u201cOrta Stoa\u201d, M.S. I.-II. y\u00fczy\u0131llarda Seneca (M.\u00d6.4.- \u0130.S. 65.), Epictetos (50-130) ve Marcus-Aurelius\u2019un (121-180) \u00f6nc\u00fcll\u00fc\u011f\u00fcndeki \u201c\u0130mparatorluk Stoas\u0131\u201d olarak da isimlendirilen \u201cSon Stoa\u201d \u015feklinde s\u0131ralanabilir.<\/p>\n Daha sonralar\u0131 bu mezhebin H\u0131ristiyan teolojisini, Shakspeare, Spinoza ve Butler gibi klasik filozoflar\u0131n yan\u0131 s\u0131ra \u00e7a\u011fda\u015f d\u00f6neme uzanan etkisi de olmu\u015ftur. Stoa ahl\u00e2k\u0131 Orta\u00e7a\u011f, R\u00f6nesans ve modern zamanlarda da canl\u0131l\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015f, okullarda okutulmu\u015f, Montaigne, Descartes, Pascal, gibi filozoflar Stoac\u0131 d\u00fc\u015f\u00fcncelerde yo\u011funla\u015fm\u0131\u015flard\u0131r. Helenistik devrin b\u00fcy\u00fck d\u00fc\u015f\u00fcnce hareketlerinden biri olan Stoa okulu, \u00e7a\u011fda\u015f\u0131 olan Epik\u00fcr Okulu gibi insan\u0131, mutlulu\u011fa ula\u015ft\u0131racak bir hayat g\u00f6r\u00fc\u015f\u00fc ortaya koymaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Okulun kurucusu olan Zenon, mutlulu\u011fun d\u0131\u015ftan gelen etkilere ve kaderin cilvelerine de\u011fil, insan\u0131n bunlar kar\u015f\u0131s\u0131nda tak\u0131naca\u011f\u0131 tavra ba\u011fl\u0131 oldu\u011funu ileri s\u00fcrm\u00fc\u015ft\u00fcr.<\/p>\n Marcus Aurelius\u2019un \u015fu s\u00f6z\u00fc Stoa anlay\u0131\u015f\u0131 \u00f6zetler:\u00a0\u201cD\u00fc\u015fman\u0131ndan alaca\u011f\u0131n en iyi intikam, ona benzememendir.\u201d<\/em><\/p>\n Bu d\u00fc\u015f\u00fcnce, d\u0131\u015f etkenlerin insan\u0131n ahlaki duru\u015funu belirleyemeyece\u011fini vurgular. Ger\u00e7ek Stoac\u0131, \u015fartlar ne olursa olsun karakterini koruyarak hayat\u0131n\u0131 erdemle s\u00fcrd\u00fcrendir.<\/p>\n Erdem ve \u00d6zg\u00fcrl\u00fck: Epiktetos\u2019un \u00d6\u011fretileri<\/strong><\/p>\n Epiktetos, k\u00f6le olmas\u0131na ve fiziksel olarak sakat kalmas\u0131na ra\u011fmen, insan\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc iradesinde bulabilece\u011fini \u00f6\u011fretmi\u015ftir. Ona g\u00f6re, insan iki kategorideki \u015feylerle y\u00fczle\u015fir: kontrol edebildikleri ve edemedikleri. Epiktetos, MS 2. y\u00fczy\u0131lda Roma\u2019da ve daha sonra Yunanistan\u2019\u0131n bat\u0131s\u0131ndaki Nikopolis\u2019te ya\u015fam\u0131\u015ft\u0131r. Erdem\u00ee \u00f6\u011fretilerinin en \u00f6nemli k\u0131sm\u0131, g\u00f6revlerle ilgili teorisinde bulunur. Bu g\u00f6revleri \u00fc\u00e7 kategoriye ay\u0131rm\u0131\u015ft\u0131r: kendimize kar\u015f\u0131 olan g\u00f6revler, ba\u015fkalar\u0131na kar\u015f\u0131 olan g\u00f6revler ve Tanr\u0131\u2019ya kar\u015f\u0131 olan g\u00f6revler. \u015e\u00f6yle demi\u015ftir:\u00a0\u201cBaz\u0131 \u015feylerden sorumluyuz, ancak baz\u0131 \u015feylerden sorumlu olamay\u0131z.\u201d<\/em><\/p>\n \u0130nsan, zihni ve ahlaki de\u011ferleri \u00fczerinde tam bir hakimiyete sahiptir. Ancak bedenimiz, toplumdaki stat\u00fcm\u00fcz, maddi kazan\u00e7lar\u0131m\u0131z ya da ba\u015f\u0131m\u0131za gelen olaylar bizim irademiz d\u0131\u015f\u0131nda geli\u015fir. Ger\u00e7ek \u00f6zg\u00fcrl\u00fck, insan\u0131n kontrol edemedi\u011fi \u015feylere kar\u015f\u0131 duydu\u011fu kay\u0131ts\u0131zl\u0131kt\u0131r. Bir k\u00f6le bile erdemli olabilir; \u00e7\u00fcnk\u00fc erdem d\u0131\u015fsal ko\u015fullara de\u011fil, i\u00e7sel duru\u015fa ba\u011fl\u0131d\u0131r.<\/p>\n Tarihin Tan\u0131kl\u0131\u011f\u0131: Stoac\u0131l\u0131\u011f\u0131n Etkileri<\/strong><\/p>\n Stoac\u0131l\u0131k, yaln\u0131zca Antik Yunan ve Roma\u2019da de\u011fil, \u0130slam felsefesinde de derin etkiler b\u0131rakm\u0131\u015ft\u0131r. Farabi, ibni R\u00fc\u015fd, Fahrettin er-Razi, Gazali, ibni Sina, Yahya b. Adiy ve Cassas gibi M\u00fcsl\u00fcman alimler, mant\u0131k, ahlak (edep ve erdem) ve hukuk (f\u0131k\u0131h) konular\u0131nda Stoac\u0131lardan ilham alm\u0131\u015flard\u0131r. Bunun nedeni, Stoac\u0131l\u0131\u011f\u0131n insan do\u011fas\u0131n\u0131 anlama \u00e7abas\u0131 ve ahl\u00e2k\u0131n evrenselli\u011fini vurgulamas\u0131d\u0131r.<\/p>\n Stoac\u0131 felsefenin Roma hukukuna da etkisi b\u00fcy\u00fckt\u00fcr. Cicero\u2019nun do\u011fal hukuk anlay\u0131\u015f\u0131, hukukun yaln\u0131zca insan yap\u0131m\u0131 kurallar de\u011fil, evrensel ak\u0131l ile uyumlu olmas\u0131 gerekti\u011fini savunur. Romal\u0131 hukuk\u00e7u Ulpianus\u2019un \u015fu tan\u0131m\u0131, Stoac\u0131l\u0131\u011f\u0131n adalet anlay\u0131\u015f\u0131n\u0131 yans\u0131t\u0131r:\u00a0\u201cAdalet, herkese hakk\u0131n\u0131 vermeye y\u00f6nelik s\u00fcrekli ve sars\u0131lmaz bir iradedir.\u201d<\/em><\/p>\n Bu, Stoac\u0131 d\u00fc\u015f\u00fcncenin yaln\u0131zca bireysel ahl\u00e2k\u0131 de\u011fil, toplumun temel yap\u0131 ta\u015flar\u0131n\u0131 da \u015fekillendirdi\u011fini g\u00f6sterir.<\/p>\n Erdemin Bedeli: Stoac\u0131lar\u0131n Direni\u015fi<\/strong><\/p>\n Zenon, Kleanthes, Khrysippos, Seneca, Epiktetos, Marcus Aurelius\u2026 Stoac\u0131 filozoflar\u0131n hayatlar\u0131, yaln\u0131zca d\u00fc\u015f\u00fcnsel katk\u0131lar de\u011fil, bizzat ya\u015fanm\u0131\u015f birer ahl\u00e2k (etik, edep ve erdem) manifestosudur. Sokrates \u00f6l\u00fcm\u00fc g\u00f6ze ald\u0131, Seneca ve Cicero infaz edildi, Protagoras s\u00fcrg\u00fcn edildi, Epiktetos k\u00f6le olarak ya\u015fad\u0131, Eleal\u0131 Zenon i\u015fkence g\u00f6rd\u00fc. Hepsi, erdemi savunman\u0131n bedelini \u00f6dedi. Ancak geride, zaman\u0131n ve mek\u00e2n\u0131n \u00f6tesine ge\u00e7en bir \u0131\u015f\u0131k b\u0131rakt\u0131lar.<\/p>\n Bu y\u00fczden erdemli olman\u0131n mutsuzluk getirdi\u011fini s\u00f6ylemek, tarihin ve bilgelik miras\u0131n\u0131n ink\u00e2r\u0131 olur. Erdem, zaman\u0131n s\u0131nav\u0131ndan ge\u00e7mi\u015f en sa\u011flam de\u011ferdir. Hayat erdemler i\u00e7in vard\u0131r. Mutlulu\u011fa ula\u015fmak de\u011fil, erdemi ya\u015famak as\u0131l meseledir. \u00c7\u00fcnk\u00fc Stoac\u0131lar i\u00e7in mutluluk, d\u0131\u015fsal ko\u015fullar\u0131n sonucu de\u011fil, i\u00e7sel bir duru\u015fun meyvesidir.<\/p>\n Epiktetos \u015f\u00f6yle der:\u00a0\u201c\u015eunu unutma: Kap\u0131 a\u00e7\u0131k [yani diledi\u011finde \u00f6lebilirsin]. Bir \u015fey ho\u015funa gitmedi\u011finde, \u2018Art\u0131k oynamayaca\u011f\u0131m,\u2019 diyen k\u00fc\u00e7\u00fck \u00e7ocuklardan daha korkak olma. Ho\u015funa gitmiyorsa, \u2018Art\u0131k oynamayaca\u011f\u0131m bu hayat\u0131,\u2019 deyip \u00e7ek git. Ancak \u015fayet kal\u0131rsan, \u015fik\u00e2yet etme.\u201d<\/em><\/p>\n Stoac\u0131l\u0131k, her \u00e7a\u011fda ve her durumda erdemli ya\u015faman\u0131n, hayat\u0131n zorluklar\u0131 kar\u015f\u0131s\u0131nda dimdik durman\u0131n felsefesidir. B\u00fcy\u00fck insanlar, b\u00fcy\u00fck zorluklarla y\u00fczle\u015fir; ancak onlar\u0131 b\u00fcy\u00fck yapan, zorluklar kar\u015f\u0131s\u0131ndaki duru\u015flar\u0131d\u0131r. Stoac\u0131 olmak, hayata meydan okumak ve erdemler i\u00e7in m\u00fccadele etmektir.<\/p>\n Yitik Hikmetin Pe\u015finde<\/strong><\/p>\n Bug\u00fcn, M\u00fcsl\u00fcman d\u00fcnyas\u0131nda iktidar m\u00fccadeleleri, siyasi polemiklere hapsolmu\u015f ayd\u0131nlar, siyasete angaje olmu\u015f cemaatler ve f\u0131khi, kelami m\u00fcnaka\u015falara gark olmu\u015f tarikatler yahut d\u00fcnyevi menfaat hesaplar\u0131na kap\u0131lm\u0131\u015f tasavvuf hareketleri kar\u015f\u0131s\u0131nda, adab, fazilet, erdem\u00a0 ve ahl\u00e2k\u0131 anlatan bilge hatiplerin yoklu\u011fu derin bir bo\u015fluk do\u011furmu\u015ftur. Yeni nesiller, kalplerine dokunacak bir hikmeti, ruhlar\u0131n\u0131 besleyecek bir irfan\u0131 kendi co\u011frafyalar\u0131nda bulamay\u0131nca, kadim felsefenin sat\u0131r aralar\u0131nda hakikati aramaya ba\u015flam\u0131\u015flard\u0131r.<\/p>\n Oysa ki, hikmet bizim yitik mal\u0131m\u0131zd\u0131r. Hz. Peygamber (sav),\u00a0\u201cBilgi, hikmet m\u00fcminin yitik mal\u0131d\u0131r; onu nerede bulursa al\u0131r. Bilgiye en lay\u0131k olan kimse de m\u00fcmindir.\u201d<\/em>\u00a0buyurmu\u015fken, bug\u00fcn M\u00fcsl\u00fcman gen\u00e7lerin kadim \u0130slam bilginlerinden bihaber ya\u015famalar\u0131, asl\u0131nda onlar\u0131n de\u011fil, bu \u00e7a\u011f\u0131n ayd\u0131nlar\u0131n\u0131n, liderlerinin ve cemaat \u00f6nderlerinin ihmalidir.<\/p>\n Fahreddin er-Razi\u2019nin, \u0130bn Miskeveyh\u2019in, \u0130bn Haldun\u2019un, Gazali\u2019nin, Farabi\u2019nin hikmet dolu s\u00f6zleri, Stoac\u0131 metinlerden daha az etkileyici de\u011fildir. Ancak \u00e7a\u011f\u0131n r\u00fczg\u00e2r\u0131 onlar\u0131 bir k\u00f6\u015feye savurmu\u015f, bu b\u00fcy\u00fck bilgelerin fikirleri gelecek nesillere ta\u015f\u0131nmam\u0131\u015f, yeniden yorumlanmam\u0131\u015f, yeni d\u00fcnyaya terc\u00fcme edilmemi\u015ftir.<\/p>\n Yeni nesil, hakikati her nerede bulursa ona sar\u0131lmak istiyor. Ve belki de bu y\u00fczden, bir antika d\u00fckkan\u0131nda Marcus Aurelius\u2019un sesine kulak veren ya\u015fl\u0131 bir adam, bu \u00e7a\u011f\u0131n yaln\u0131zl\u0131\u011f\u0131 i\u00e7inde, hikmeti arayan herkese bir \u015feyler s\u00f6yl\u00fcyordur. \u00c7\u00fcnk\u00fc hikmet, yaln\u0131zca kitaplarda de\u011fil, onu ta\u015f\u0131yan ruhlarda ya\u015far. Ve kimse sahip \u00e7\u0131kmazsa, o ruhlar ba\u015fka iklimlere savrulur.<\/p>\n Belki de mesele, hikmeti hat\u0131rlamak, onu yeniden canland\u0131rmak, ona sahip \u00e7\u0131kmakt\u0131r. Ve e\u011fer biz sahip \u00e7\u0131kmazsak, ba\u015fkalar\u0131 sahip \u00e7\u0131kacakt\u0131r\u2026<\/p>\n <\/p>\n Kaynak:<\/strong> \u0130stiklal Gazetesi, ilk yay\u0131mlanma tarihi: 30 Ocak 2025<\/p>\n","protected":false},"excerpt":{"rendered":"\u0130nsanl\u0131k tarihine y\u00f6n veren b\u00fcy\u00fck medeniyetlerde felsefi mezhepler (ekoller), t\u0131pk\u0131 dini mezhepler gibi inan\u00e7 (akide), siyaset ve hukuk (f\u0131k\u0131h\/nomos) temelinde […]","protected":false},"author":2,"featured_media":810,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6],"tags":[253,821,825,316,819,823,826,820,827,824,822,818],"class_list":["post-809","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kitabiyyat","tag-cemil-meric","tag-epiktetos","tag-erdem","tag-felsefe","tag-hatay","tag-islam-felsefesi","tag-kadim-hikmet","tag-marcus-aurelius","tag-medeniyet-tarihi","tag-rivakiyye","tag-seneca","tag-stoacilik"],"_links":{"self":[{"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/posts\/809","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/comments?post=809"}],"version-history":[{"count":1,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/posts\/809\/revisions"}],"predecessor-version":[{"id":811,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/posts\/809\/revisions\/811"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/media\/810"}],"wp:attachment":[{"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/media?parent=809"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/categories?post=809"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/tags?post=809"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}