{"id":3494,"date":"2026-10-28T19:03:05","date_gmt":"2026-10-28T17:03:05","guid":{"rendered":"https:\/\/www.praksis.org\/makale\/aydinlanma-sinif-kavgasi-ve-laiklik\/"},"modified":"2026-10-28T21:11:57","modified_gmt":"2026-10-28T19:11:57","slug":"aydinlanma-sinif-kavgasi-ve-laiklik","status":"publish","type":"praksis_makale","link":"https:\/\/www.praksis.org\/en\/makale\/aydinlanma-sinif-kavgasi-ve-laiklik\/","title":{"rendered":"Ayd\u0131nlanma, S\u0131n\u0131f Kavgas\u0131 ve Laiklik"},"content":{"rendered":"","protected":false},"excerpt":{"rendered":"

Bu makalemde, ana hatlar\u0131yla, Orta\u00e7a\u011f’dan itibaren bat\u0131l\u0131 toplumlarda ve Osmanl\u0131 Devleti’nde dinve devlet ili\u015fkilerinin nas\u0131l d\u00fczenlendi\u011fini ve toplumsal devrimlerin bu alanda neler getirdi\u011finia\u00e7\u0131klamaya \u00e7al\u0131\u015ft\u0131m. \u0130zleyen sayfalarda ele ald\u0131\u011f\u0131m konular\u0131 \u015f\u00f6yle \u00f6zetleyebilirim: Latin gelene\u011findedaha \u00e7ok “laiklik”, Anglo-Sakson gelene\u011finde ise “sek\u00fclerizm” olarak ya\u015fanan evrim, \u0130slamiyet’in baz\u0131\u00f6zellikleri dolay\u0131s\u0131yla Osmanl\u0131-T\u00fcrk d\u00fcnyas\u0131nda farkl\u0131 ya\u015fanm\u0131\u015f ve daha \u00e7ok d\u0131\u015f etkilerle \u015fekillenmi\u015ftir.Bat\u0131’da bug\u00fcn dinde reform ve sek\u00fclerizmin \u00e7\u0131k\u0131\u015f noktas\u0131 olarak g\u00f6r\u00fclen Protestan hareketi, asl\u0131ndafeodalizmin bir par\u00e7as\u0131 olarak yozla\u015fm\u0131\u015f Kilise’ye kar\u015f\u0131 “ger\u00e7ek din”e d\u00f6nmeyi ve \u0130sa’n\u0131n \u00f6\u011fretisi ilebir arac\u0131 olmadan bulu\u015fmay\u0131 hedefliyordu. Ne var ki feodal \u00fcretim ili\u015fkilerinin \u00e7\u00f6z\u00fclmeye ba\u015flad\u0131\u011f\u0131bir d\u00f6nemde ortaya \u00e7\u0131kan bu direni\u015f, s\u0131n\u0131f \u00e7eli\u015fkileri i\u00e7inde de\u011fi\u015fik temsilciler bulmu\u015f ve s\u0131n\u0131f kavgas\u0131i\u00e7inde ilerlemi\u015ftir. B\u00f6ylece 1517 y\u0131l\u0131nda “protesto” hareketini ba\u015flatan Martin Luther soylular\u0131n kiliseyekar\u015f\u0131 kesimlerini temsil ederken, Thomas M\u00fcnzer yoksul k\u00f6yl\u00fclerde ve Calvin de burjuvalardadayanak bulmu\u015ftur. Kilise b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc sarsan bu hareket, tepki olarak da Cizvit reformizmine,Jansenizm’e ve “din sava\u015flar\u0131” g\u00f6r\u00fcn\u00fcm\u00fc kazanan s\u0131n\u0131f kavgalar\u0131na yol a\u00e7m\u0131\u015ft\u0131r.Osmanl\u0131 Devleti, ortadan kalkana kadar “laiklik” ya da “sek\u00fclerizm” ad\u0131 alt\u0131nda y\u00fcr\u00fct\u00fclen bir kavgaya\u015famam\u0131\u015ft\u0131r. Bununla beraber 19. y\u00fczy\u0131l\u0131n daha ilk yar\u0131s\u0131ndan itibaren Bat\u0131 kapitalizminin hegemonyas\u0131alt\u0131na girmesi, dolayl\u0131 \u015fekilde de olsa, kamusal hayatta ikiliklere yol a\u00e7an sek\u00fcler uygulamalarada yol a\u00e7m\u0131\u015ft\u0131r. Bu konuda, saltanat ve hilafeti yads\u0131masalar da, Tanzimat\u00e7\u0131 pa\u015falar ve YeniOsmanl\u0131lar yeni bir d\u00f6nem ba\u015flatm\u0131\u015f ve Mithat Pa\u015fa ile arkada\u015flar\u0131 da bu d\u00f6nemi sek\u00fcler anlay\u0131\u015fauygun bir “vatanda\u015f” stat\u00fcs\u00fc getiren “Kanuni Esasi” ile ta\u00e7land\u0131rm\u0131\u015ft\u0131r. Ne var ki, “Do\u011fu Sorunu” veemperyal \u00e7\u0131karlar\u0131n entrika d\u00fcnyas\u0131 i\u00e7inde, bu hareket k\u0131sa s\u00fcreli olmu\u015f ve Mithat Pa\u015fa’n\u0131n katli ilekana bo\u011fulmu\u015ftur. Daha sonra laiklik hareketi, yine ad\u0131 konmadan, ancak 1908’de 2. Me\u015frutiyet’inilan\u0131 ile yeniden g\u00fcndeme gelmi\u015ftir. Oysa yine k\u0131sa s\u00fcreli olan bu d\u00f6nemde de, temelinde \u00f6zg\u00fcrinan\u00e7 ve \u00f6zg\u00fcr d\u00fc\u015f\u00fcnce demek olan laiklik, bu kez de T\u00fcrk\u00e7\u00fc milliyet\u00e7ili\u011fin bask\u0131 ve k\u0131s\u0131tlamalar\u0131-na u\u011fram\u0131\u015f ve Ulusal Kurtulu\u015f Sava\u015f\u0131 ile kurulacak olan yeni devlete bu alanda k\u00f6kl\u00fc bir gelenekb\u0131rakmam\u0131\u015ft\u0131r. Bu ko\u015fullarda, Cumhuriyet ile beraber, Tanzimat-Yeni Osmanl\u0131-J\u00f6n T\u00fcrk hareketlerininkazan\u0131mlar\u0131n\u0131 radikalle\u015ftiren ve dini kamusal alandan uzakla\u015ft\u0131r\u0131rken, k\u0131smen de -Diyanet\u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 arac\u0131l\u0131\u011f\u0131 ile- iktidara tabi k\u0131lan bir d\u00f6nem ya\u015fanm\u0131\u015ft\u0131r. Bu nedenle de y\u00fcz\u00fcnc\u00fcy\u0131ld\u00f6n\u00fcm\u00fcn\u00fc yak\u0131nda kutlayaca\u011f\u0131m\u0131z Cumhuriyet d\u00f6neminde devaml\u0131 “ma\u011fduriyet” \u015fik\u00e2yetleri velaiklik uygulamalar\u0131n\u0131n ele\u015ftirisi ile ge\u00e7mi\u015ftir. \u00d6yle ki, \u00e7ok partili hayata ge\u00e7ilirken, CHP b\u00fcnyesindey\u0131llarca vekillik yapm\u0131\u015f d\u00f6rt D.P. kurucusu \u00fcye bile, bu “ma\u011fduriyet” s\u00f6ylemine ele\u015ftirilerinde b\u00fcy\u00fckbir yer vermi\u015flerdir. Bu geli\u015fme i\u00e7inde, 1970’lerden itibaren en b\u00fcy\u00fck deste\u011fini tarikatlardan alanpartiler kurulmu\u015f ve oy hesaplar\u0131n\u0131n dini siyasalla\u015ft\u0131rd\u0131\u011f\u0131 bir ortamda, TBMM Ba\u015fkan\u0131’n\u0131n a\u00e7\u0131k\u00e7a”Laiklik Anayasa’dan \u00e7\u0131kar\u0131lmal\u0131d\u0131r” diyebildi\u011fi bug\u00fcnlere gelinmi\u015ftir. Oysa laiklik, g\u00fcn\u00fcm\u00fczde, diniduygular\u0131, ilahiyat\u0131 ve her t\u00fcrl\u00fc kutsall\u0131\u011f\u0131 a\u015fan, t\u00fcm d\u00fc\u015f\u00fcnce ve ya\u015fam tarz\u0131 \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc kapsayanbir anlam kazanm\u0131\u015ft\u0131r.<\/p>\n","protected":false},"template":"","praksis_konu":[87,69,90],"praksis_yazar":[623],"praksis_anahtar":[],"class_list":["post-3494","praksis_makale","type-praksis_makale","status-publish","hentry","praksis_konu-felsefe","praksis_konu-siyaset-bilimi","praksis_konu-tarih","praksis_yazar-timur-timur"],"_links":{"self":[{"href":"https:\/\/www.praksis.org\/en\/wp-json\/wp\/v2\/praksis_makale\/3494","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.praksis.org\/en\/wp-json\/wp\/v2\/praksis_makale"}],"about":[{"href":"https:\/\/www.praksis.org\/en\/wp-json\/wp\/v2\/types\/praksis_makale"}],"version-history":[{"count":1,"href":"https:\/\/www.praksis.org\/en\/wp-json\/wp\/v2\/praksis_makale\/3494\/revisions"}],"predecessor-version":[{"id":4305,"href":"https:\/\/www.praksis.org\/en\/wp-json\/wp\/v2\/praksis_makale\/3494\/revisions\/4305"}],"wp:attachment":[{"href":"https:\/\/www.praksis.org\/en\/wp-json\/wp\/v2\/media?parent=3494"}],"wp:term":[{"taxonomy":"praksis_konu","embeddable":true,"href":"https:\/\/www.praksis.org\/en\/wp-json\/wp\/v2\/praksis_konu?post=3494"},{"taxonomy":"praksis_yazar","embeddable":true,"href":"https:\/\/www.praksis.org\/en\/wp-json\/wp\/v2\/praksis_yazar?post=3494"},{"taxonomy":"praksis_anahtar","embeddable":true,"href":"https:\/\/www.praksis.org\/en\/wp-json\/wp\/v2\/praksis_anahtar?post=3494"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}