{"id":18112,"date":"2025-07-11T13:02:16","date_gmt":"2025-07-11T13:02:16","guid":{"rendered":"https:\/\/research.ddev.site\/?p=17743"},"modified":"2025-07-11T13:02:16","modified_gmt":"2025-07-11T13:02:16","slug":"ahlaki-ilke-ve-ahlaki-deger-problemi-uzerine","status":"publish","type":"tez","link":"https:\/\/rc.hku.edu.tr\/kimam\/tezler\/ahlaki-ilke-ve-ahlaki-deger-problemi-uzerine\/","title":{"rendered":"Ahl\u00e2k\u00ee \u0130lke ve Ahl\u00e2k\u00ee De\u011fer Problemi \u00dczerine"},"content":{"rendered":"

Tez K\u00fcnyesi<\/strong><\/h3>\n
\n

Tez T\u00fcr\u00fc:<\/strong> Y\u00fcksek Lisans<\/p>\n

Ba\u015fl\u0131k:<\/strong> Ahl\u00e2k\u00ee \u0130lke ve Ahl\u00e2k\u00ee De\u011fer Problemi \u00dczerine
\nYazar:<\/strong> Hasan Y\u00f6nden
\nDan\u0131\u015fman:<\/strong> Do\u00e7 Dr Ferhat A\u011f\u0131rman
\nAlan:<\/strong> Felsefe \/ T\u00fcrk-\u0130slam D\u00fc\u015f\u00fcnce Tarihi<\/p>\n

Dil:<\/strong> T\u00fcrk\u00e7e<\/p>\n

\n

Ahlak ve de\u011fer kavramlar\u0131 insanlar\u0131n bir arada ya\u015famalar\u0131ndan g\u00fcn\u00fcm\u00fcze kadar b\u00fct\u00fcn topluluklarda birbirinden \u00e7ok farkl\u0131 hatta bazen birbirine z\u0131t d\u00fc\u015fen anlamlarda temellenmi\u015ftir. De\u011ferlerin, de\u011fer bi\u00e7melerin, dolay\u0131s\u0131yla de\u011ferlendirmelerin toplumlar\u0131n ve k\u00fclt\u00fcrlerin ya\u015fam bi\u00e7imlerindeki de\u011fi\u015fiklikler do\u011frultusunda farkl\u0131l\u0131k g\u00f6stermesi, ahlaki ilkelere bak\u0131\u015f a\u00e7\u0131s\u0131ndaki alg\u0131y\u0131 farkl\u0131 k\u0131larken, ayr\u0131ca de\u011fer atfetmeleri yani tercihlerdeki duygusal hareketlenmeyi de farkl\u0131la\u015ft\u0131rm\u0131\u015ft\u0131r. G\u00fcn\u00fcm\u00fcze kadar say\u0131s\u0131n\u0131n tespit edilmesi \u00e7ok zor olan pek \u00e7ok s\u0131n\u0131f, k\u00fclt\u00fcr, topluluk var olmu\u015f ve ahlak ve de\u011ferler b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde bir sistem kurmu\u015ftur. Birbirine yak\u0131n ya da uzak ayn\u0131 \u00e7a\u011fda birbirinden farkl\u0131 ahlaki kabuller ve de\u011fer anlay\u0131\u015flar\u0131 ba\u015f g\u00f6stermi\u015ftir.
\nAhlak, toplumun refah\u0131 ve d\u00fczeni i\u00e7in nesiller aras\u0131nda de\u011fi\u015fimlere u\u011frayarak her zaman ihtiya\u00e7 duyulan ku\u015fat\u0131c\u0131 bir de\u011fer olarak var olmu\u015ftur. Bir ihtiya\u00e7 olmas\u0131 toplum i\u00e7in elzem oldu\u011funu sal\u0131k verir, ancak bu ayn\u0131 zamanda de\u011fi\u015fimini yani ayn\u0131 asr\u0131n ya\u015fl\u0131 nesli ile gen\u00e7 nesli aras\u0131ndaki ahlak anlay\u0131\u015f\u0131n\u0131n ihtiya\u00e7lar \u00f6l\u00e7\u00fcs\u00fcnde farkl\u0131la\u015ft\u0131\u011f\u0131n\u0131 ifade eder. Ama ihtiya\u00e7lar bizlerin de kar\u015f\u0131la\u015ft\u0131\u011f\u0131 \u00fczere de\u011fi\u015fti\u011finden ahlak kurallar\u0131 eskiyebilir, \u00e7a\u011f\u0131n gerisinde kalabilir ve de\u011fi\u015fimin keskin oldu\u011fu durumlarda \u00e7eli\u015fkiler olu\u015fabilir. Ya\u015fl\u0131 nesil eski ahlak kurallar\u0131na uymay\u0131 s\u00fcrd\u00fcr\u00fcrken, yeni nesil yeni kurallar\u0131 benimseyip hayat\u0131n\u0131 bu \u00f6l\u00e7\u00fcde \u015fekillendirmeye ba\u015flayabilir. Ancak bu, eski ve yeni neslin birbirlerinin prati\u011fini ahlaki g\u00f6rmedikleri anlam\u0131na gelmez. Dolay\u0131s\u0131yla makul g\u00f6r\u00fclen, \u00f6zg\u00fcrl\u00fck, adalet, erdem, sorumluluk, sayg\u0131, iyi, vb. ahlaki ilkeler etraf\u0131nda bir uzla\u015fmad\u0131r. \u00c7\u00fcnk\u00fc ayn\u0131 toplumun nesillerinde g\u00f6r\u00fclen bu durum ayn\u0131 \u00e7a\u011f\u0131n toplumlar\u0131 aras\u0131nda da g\u00f6r\u00fclmektedir. Bu y\u00fczden ahlaki g\u00f6recelik ve ahlaki evrenselcilik ilk\u00e7a\u011fdan g\u00fcn\u00fcm\u00fcze dek s\u00fcren bir tart\u0131\u015fmad\u0131r.
\nHer ne kadar ahlaki ilkelerin evrenselli\u011fi en nihayetinde herkesin arzusu veya hakk\u0131 iken, buna ra\u011fmen ahlaki ilkelerin ahlak ve de\u011fer temelinde g\u00f6receli oldu\u011fu kan\u0131s\u0131 s\u00f6z konusu olsa da asl\u0131nda do\u011fas\u0131 gere\u011fi birliktelik i\u00e7inde olan insan, ahlaktan, ahlaki ilkelerden ve ahlaki de\u011ferden pay\u0131n\u0131 en az herkes kadar isteyecektir. Ancak bu me\u015fru zeminde ahlak\u0131n ya da de\u011fer anlay\u0131\u015flar\u0131n\u0131n g\u00f6rece kabul\u00fcn\u00fc yok saymayacakt\u0131r. \u00c7\u00fcnk\u00fc bazen ihtiya\u00e7lardan do\u011fan tercihler bazen de gelenek ve k\u00fclt\u00fcrlerden do\u011fan al\u0131\u015fkanl\u0131klar ba\u015fkalar\u0131nca ho\u015f ya da ahlaki kar\u015f\u0131lanamayacak eylem plan\u0131nda varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmektedir.
\n\u0130lkel gruplar\u0131n baz\u0131lar\u0131nda, \u00f6rne\u011fin Eskimolarda ya\u015fl\u0131 ve zay\u0131f insanlar\u0131n \u00f6ld\u00fcr\u00fclmesinin bir adet oldu\u011fu ileri s\u00fcr\u00fcl\u00fcyor; bu kural bizim insanl\u0131k onuru anlay\u0131\u015f\u0131m\u0131zla kesin bir kar\u015f\u0131tl\u0131k i\u00e7indedir ve bu kural\u0131 ancak, \u00fcretim yap\u0131lamad\u0131\u011f\u0131 ve k\u0131tl\u0131\u011f\u0131n h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc \u00e7ok farkl\u0131 ya\u015fam ko\u015fullar\u0131na dayand\u0131rarak a\u00e7\u0131klayabiliriz. Bu \u00e2deti; anne ya da babaya iyilik yapmay\u0131 ve \u00fcz\u00fclmelerini \u00f6nlemeyi \u00f6ng\u00f6ren bir ahlaksal norm olarak anlamak, bu ko\u015fullarda ancak, olsa olsa ya\u015fl\u0131lar\u0131n ac\u0131 \u00e7ekmeden \u00f6lmesini sa\u011flamak ve gen\u00e7lerin ya\u015fama \u015fans\u0131n\u0131 artt\u0131rmak olarak g\u00f6r\u00fcl\u00fcrse m\u00fcmk\u00fcnd\u00fcr. O halde buradaki temel ahlaki ilke \u2018ailenin ya\u015fl\u0131 \u00fcyelerine iyilik yapmal\u0131s\u0131n\u2019 ilkesi olarak kabul edilebilir, ama bu ilkeyi bu haliyle kendi k\u00fclt\u00fcr\u00fcm\u00fczde uygularsak, ya\u015fl\u0131lara iyilik yapmak \u015f\u00f6yle dursun, tam tersi bir g\u00f6r\u00fcn\u00fcm kazan\u0131r. Bunu onlar\u0131n r\u0131zas\u0131n\u0131 alarak yapma teklifinde bulunsak dahi. \u00c7\u00fcnk\u00fc Eskimolardaki bu adet, ya\u015fl\u0131lar\u0131n r\u0131zas\u0131 al\u0131narak yap\u0131lan, aksi takdir de bir zorlama olmayan ahlaki bir zemindedir. Bizim k\u00fclt\u00fcr\u00fcm\u00fczde ya\u015fl\u0131lar\u0131n sevgiden yoksun b\u0131rak\u0131larak \u00e7o\u011fu zaman, gerekmese de, ya\u015fl\u0131lar yurduna g\u00f6nderildi\u011fini d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde, bu \u015fekilde \u2018d\u0131\u015flama\u2019 n\u0131n \u2018ilkel\u2019 kabilelerdeki muameleden ger\u00e7ekten daha insani olup olmad\u0131\u011f\u0131n\u0131 da sormak gerekir.
\nDolay\u0131s\u0131yla bazen eylemin temelindeki niyet, bazen de eylemin sonucu de\u011ferin ahlakili\u011fini yani ahlaki de\u011ferin kabul\u00fcn\u00fc a\u00e7\u0131\u011fa \u00e7\u0131karmaktad\u0131r. Ya\u015flan\u0131nca \u00f6l\u00fcme terkedilmek ile ya\u015flan\u0131nca d\u0131\u015flanarak \u00f6l\u00fcme terkedilmenin kar\u015f\u0131la\u015ft\u0131rmas\u0131, farkl\u0131 k\u00fclt\u00fcr anlay\u0131\u015flar\u0131 ve bunlar\u0131n adet ya da al\u0131\u015fkanl\u0131klar\u0131 do\u011frultusunda do\u011fru olmayabilir. \u00c7\u00fcnk\u00fc hangi de\u011ferin daha ahlaki oldu\u011fu veya hangi de\u011ferin hangi de\u011fere tercih edilece\u011fi sorusu, ahlak\u0131n ve de\u011ferin g\u00f6rece farkl\u0131 oldu\u011funu ortaya koyar.
\nAhlaki de\u011fer ve y\u00fck\u00fcml\u00fcl\u00fck a\u00e7\u0131s\u0131ndan yap\u0131lan bir de\u011ferlendirmede, bu durum deontik olarak sonu\u00e7tan ba\u011f\u0131ms\u0131z \u2018her ne olursa olsun\u2019 yakla\u015f\u0131m\u0131yla; teleolojik olarak ise sonu\u00e7 temelli bir eylem yakla\u015f\u0131m\u0131yla, \u2018nas\u0131l olursa olsun\u2019 davran\u0131\u015f\u0131n verdi\u011fi mutluluk, sa\u011flad\u0131\u011f\u0131 fayda g\u00f6z \u00f6n\u00fcnde bulundurulur. Deontik temelli bir eylemin vicdani huzur ya da mutluluk vermesi olas\u0131d\u0131r. Teleolojik ahlaki bir eylemin sonucunun \u2018en y\u00fcksek iyi\u2019 temelli olmas\u0131 mutluluk getirebilir. Ancak bunlar\u0131n yan\u0131 s\u0131ra eylemin ahlaki olmas\u0131 kimisi i\u00e7in sonu\u00e7 temelli, kimisi i\u00e7in niyet temelli iken; ahlaki bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n eylemsel a\u00e7\u0131dan daha fazla irdelenmesi gerekir.
\nEylemi olas\u0131 sonu\u00e7lar\u0131yla ili\u015fkilendirerek, eylemin do\u011frulu\u011funun ya da hakl\u0131l\u0131\u011f\u0131n g\u00f6sterilip g\u00f6sterilemeyece\u011fi s\u00f6z konusu olunca, sadece sonu\u00e7tan bekleneni yarar a\u00e7\u0131s\u0131ndan de\u011ferlendirmek do\u011fru olmayacakt\u0131r. Davran\u0131\u015f\u0131n ahlakili\u011fi \u00f6nemlidir. Bu y\u00fczden hedeflenen yarar\u0131n ve ona ula\u015fmak i\u00e7in kullan\u0131lan ara\u00e7lar\u0131n ahlaki olup olmad\u0131klar\u0131na da bakmak gerekir. Bir davran\u0131\u015f\u0131n ya da bir eylemin ahlakilik d\u00fczeyinin yeterli \u00f6l\u00e7\u00fct\u00fc bu eylemden beklenen ya da onun ger\u00e7ekte sa\u011flad\u0131\u011f\u0131 yarar de\u011fildir; ayn\u0131 \u015fekilde bir eylemin yol a\u00e7abilece\u011fi ya da ger\u00e7ekten yol a\u00e7t\u0131\u011f\u0131 zarar, onun ahlaki olmad\u0131\u011f\u0131n\u0131 kendili\u011finden g\u00f6stermez.
\n\u0130nsan\u0131n \u00f6zg\u00fcrl\u00fck anlay\u0131\u015f\u0131n\u0131n ve buna ba\u011fl\u0131 olarak ahlaki tutumunun yani yasalar\u0131n\u0131n de\u011fi\u015fti\u011fini, bununla birlikte ahlak\u0131n genelle\u015fmesinin ve tarihsel s\u00fcre\u00e7te ya da ayn\u0131 \u00e7a\u011f\u0131n farkl\u0131 toplumlar\u0131nda m\u00fcmk\u00fcn ol(a)mad\u0131\u011f\u0131n\u0131 anlamaktay\u0131z. Ancak \u2018k\u00f6t\u00fc\u2019 s\u00fc ve \u2018iyi\u2019 si farkl\u0131 olan toplumlar ve onlar\u0131n bireyleri, ne olursa olsun do\u011falar\u0131 ve onun buyru\u011fu \u2013her ak\u0131l varl\u0131\u011f\u0131 do\u011fas\u0131 gere\u011fi bir vicdan ta\u015f\u0131r ve ahlaki anlamda yapt\u0131\u011f\u0131 k\u00f6t\u00fcl\u00fc\u011f\u00fcn kendisine ve sevdiklerine u\u011framas\u0131n\u0131 istemez\u2013 gere\u011fince, ahlak\u0131n onlar\u0131 da di\u011ferlerini de ne biraz eksik ne biraz fazla ayn\u0131 \u00f6l\u00e7\u00fcde kucaklamas\u0131n\u0131 ister. \u0130nsanlar\u0131n birlikte ya\u015famak, pek \u00e7ok \u015feyi belli \u00f6l\u00e7\u00fclerde payla\u015fmak i\u00e7in sebepleri vard\u0131r. Daha fazla mutluluk, daha \u00e7ok haz, daha \u00e7ok de\u011fer, g\u00fc\u00e7 vb. i\u00e7in insanlar birbirleriyle dolayl\u0131 olarak belli toplumsal s\u00f6zle\u015fmelere imza atarlar. Herkes, toplumun geneli i\u00e7in belirlenmi\u015f yasalardan ayn\u0131 \u00f6l\u00e7\u00fcde hakk\u0131n\u0131 almak ister.
\n\u0130nsanlar\u0131n gayesi mutlu olmak, ac\u0131dan ka\u00e7mak, g\u00fc\u00e7 sahibi olmak ve en \u00f6nemlisi herkes gibi en az herkes kadar de\u011ferli olmak ve bunu insan olmakl\u0131\u011f\u0131ndan \u00f6t\u00fcr\u00fc ya\u015famakt\u0131r. Dolay\u0131s\u0131yla t\u00fcm toplumlarda, t\u00f6relerde, s\u0131n\u0131flarda, gruplarda bu gaye aranacakt\u0131r. Mutlulu\u011fun, hazz\u0131n, ac\u0131dan ka\u00e7\u0131\u015f\u0131n, evrensel de\u011ferlerden pay alma hakk\u0131n\u0131n vb. \u2018nin bir \u00f6l\u00e7\u00fcs\u00fc ve e\u011fer herkes i\u00e7in olacaksa ki aranan budur, bir s\u0131n\u0131r\u0131n\u0131n olmas\u0131 da elzemdir. \u00c7\u00fcnk\u00fc aksi durumda birileri mutluluktan fazla pay al\u0131rken, di\u011ferlerinin ac\u0131dan daha fazla pay almas\u0131 olas\u0131d\u0131r. B\u00f6ylece toplumda karga\u015fan\u0131n \u00e7\u0131kmas\u0131, birilerinin daha fazla ac\u0131 \u00e7ekmemek i\u00e7in di\u011ferlerinin mutlulu\u011fundan veya ahlaki normlar kabul\u00fcnden \u00e7almas\u0131 ve iyi veya k\u00f6t\u00fc olan b\u00fct\u00fcn eylemlerin me\u015frula\u015ft\u0131r\u0131lmas\u0131 ka\u00e7\u0131n\u0131lmaz olacakt\u0131r. Bu y\u00fczden insanlar sahip olduklar\u0131 veya olacaklar\u0131 haklar\u0131n di\u011ferleri i\u00e7inde ayn\u0131 \u00f6l\u00e7\u00fcde var olmas\u0131n\u0131 istemek zorundad\u0131r. \u00c7\u00fcnk\u00fc sahip olacaklar\u0131 haklar\u0131n korunmas\u0131 yine kendileri gibi ba\u015fkalar\u0131n\u0131n da bu haklara sahip olmas\u0131yla m\u00fcmk\u00fcnd\u00fcr. T\u00fcm bu haklar\u0131n herkes i\u00e7in ge\u00e7erli olmas\u0131 gerekti\u011fi alg\u0131s\u0131 ve bunun \u00e7i\u011fnenmemesi arzusu ancak ahlak gibi bir inan\u00e7 ve d\u00fc\u015f\u00fcnce sisteminde belli normlar, belli ahlaki ilke ve de\u011ferler \u00e7er\u00e7evesinde uzla\u015f\u0131 ile sa\u011flanabilir.<\/p>\n

Tezin tamam\u0131n\u0131 okumak i\u00e7in buraya\u00a0t\u0131klay\u0131n\u0131z<\/a><\/p>\n

Bu tez \u00e7al\u0131\u015fmas\u0131na ula\u015fmak i\u00e7in\u00a0Ulusal Tez Merkezi<\/a>\u00a0platformunu kullanabilirsiniz.<\/p>\n","protected":false},"excerpt":{"rendered":"

Tez K\u00fcnyesi Tez T\u00fcr\u00fc: Y\u00fcksek Lisans Ba\u015fl\u0131k: Ahl\u00e2k\u00ee \u0130lke ve Ahl\u00e2k\u00ee De\u011fer Problemi \u00dczerine Yazar: Hasan Y\u00f6nden Dan\u0131\u015fman: Do\u00e7 Dr Ferhat A\u011f\u0131rman Alan: Felsefe\u2026<\/p>\n","protected":false},"featured_media":0,"template":"","class_list":["post-18112","tez","type-tez","status-publish","hentry"],"acf":[],"_links":{"self":[{"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/tez\/18112","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/tez"}],"about":[{"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/types\/tez"}],"wp:attachment":[{"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/media?parent=18112"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}