T\u00d6RE<\/p>\n\n\n\n
T\u00f6re, T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fcn en k\u00f6kl\u00fc kavramlar\u0131ndan biridir. \u0130slamiyet \u00f6ncesi \u00e7a\u011flardan itibaren
toplumun d\u00fczenini sa\u011flayan bir hukuk sistemi olarak ortaya \u00e7\u0131km\u0131\u015f, fakat yaln\u0131zca hukukla
s\u0131n\u0131rl\u0131 kalmam\u0131\u015f; ahlak, vicdan ve ya\u015fam tarz\u0131 haline gelmi\u015ftir. Yaz\u0131l\u0131 kanunlara
dayanmamas\u0131na ra\u011fmen, t\u00f6re adaleti sa\u011flad\u0131\u011f\u0131 i\u00e7in ku\u015faktan ku\u015fa\u011fa aktar\u0131lm\u0131\u015f ve toplumun
benli\u011fine i\u015flenmi\u015ftir.
Ziya G\u00f6kalp\u2019in dikkat \u00e7ekti\u011fi \u00fczere, \u201cT\u00fcrk\u201d kelimesinin t\u00f6re s\u00f6zc\u00fc\u011f\u00fcnden t\u00fcremesi, bu
kavram\u0131n kimlik in\u015fas\u0131ndaki merkezi rol\u00fcn\u00fc g\u00f6sterir. T\u00fcrk olmak, t\u00f6reye uymak demektir;
yani adaletli, \u00f6l\u00e7\u00fcl\u00fc ve toplumun huzurunu g\u00f6zeten bir ya\u015fam s\u00fcrmektir.
T\u00f6re hem akla hem g\u00f6nle hitap eder. Akla uygundur; \u00e7\u00fcnk\u00fc toplumun d\u00fczenini sa\u011flamak
amac\u0131yla ka\u011fanlar ve kurullar taraf\u0131ndan al\u0131nan kararlara dayan\u0131r, tecr\u00fcbelerden beslenir ve
g\u00fcnl\u00fck ihtiya\u00e7lara \u00e7\u00f6z\u00fcm \u00fcretir. G\u00f6nle uygundur; \u00e7\u00fcnk\u00fc yaln\u0131zca ak\u0131l yoluyla in\u015fa edilmi\u015f bir
kurallar b\u00fct\u00fcn\u00fc de\u011fil, insan\u0131n f\u0131trat\u0131yla birle\u015fen, ilahi bir y\u00f6n ta\u015f\u0131r.
Bu nedenle t\u00f6re, yaln\u0131zca bir hukuk sistemi de\u011fil, ayn\u0131 zamanda bir k\u00fclt\u00fcr ve d\u00fc\u015f\u00fcnce
kayna\u011f\u0131d\u0131r. Mevl\u00e2n\u00e2\u2019n\u0131n ho\u015fg\u00f6r\u00fcs\u00fcnde, Yunus Emre\u2019nin dilindeki sadelikte, Hac\u0131 Bekta\u015f-\u0131
Veli\u2019nin adalet anlay\u0131\u015f\u0131nda t\u00f6renin izlerini g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Onlar\u0131n s\u00f6zleri, t\u00f6renin g\u00f6n\u00fcl
terbiyesiyle birle\u015fen bir vicdan yasas\u0131 oldu\u011funu hat\u0131rlat\u0131r.<\/p>\n\n\n\n
T\u00f6re ayn\u0131 zamanda toplumsal dayan\u0131\u015fman\u0131n da temelidir. Aile i\u00e7i ili\u015fkilerden kom\u015fuluk
hukukuna, ticari ahlaktan devlet y\u00f6netimine kadar pek \u00e7ok alanda t\u00f6renin izlerini g\u00f6rmek
m\u00fcmk\u00fcnd\u00fcr. Bu y\u00f6n\u00fcyle t\u00f6re, bireyleri yaln\u0131zca kendi \u00e7\u0131karlar\u0131n\u0131 g\u00f6zeten fertler olmaktan
\u00e7\u0131kar\u0131p, toplumsal b\u00fct\u00fcn\u00fcn bir par\u00e7as\u0131 haline getirir.
Ne yaz\u0131k ki t\u00f6re, g\u00fcn\u00fcm\u00fczde sinema ve dizi sekt\u00f6r\u00fcnde kimi zaman bir haks\u0131zl\u0131k ve zul\u00fcm
kayna\u011f\u0131 gibi g\u00f6sterilmektedir. Bu tav\u0131r, t\u00f6reyi geri kalm\u0131\u015fl\u0131\u011f\u0131n sembol\u00fc gibi sunar. Ama\u00e7,
\u00e7o\u011fu kez, modernli\u011fin \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc kan\u0131tlamakt\u0131r. Oysa t\u00f6re ad\u0131yla yap\u0131lan yanl\u0131\u015f
uygulamalar, asl\u0131nda t\u00f6renin kendisi de\u011fil, bir nevi \u201churafe\u201ddir. T\u00f6re, zulm\u00fcn de\u011fil adaletin
ad\u0131d\u0131r. Onu yanl\u0131\u015f yorumlayanlar, t\u00f6renin \u00f6z\u00fcn\u00fc de\u011fil, g\u00f6lgesini yans\u0131tmaktad\u0131r. Bu nedenle
t\u00f6reyi yeniden d\u00fc\u015f\u00fcnmek, onu hurafelerden ay\u0131klamak ve hakiki anlam\u0131yla kavramak, hem
k\u00fclt\u00fcrel miras\u0131m\u0131za sahip \u00e7\u0131kmak hem de gelece\u011fe daha sa\u011flam bir adalet anlay\u0131\u015f\u0131yla
y\u00fcr\u00fcmek i\u00e7in elzemdir.
Unutulmamal\u0131d\u0131r ki t\u00f6re, dura\u011fan bir sistem de\u011fildir. Toplumun ihtiya\u00e7lar\u0131na g\u00f6re \u015fekillenen,
zamanla yeni kurallarla zenginle\u015fen bir yap\u0131ya sahiptir. Bu esneklik, t\u00f6renin y\u00fczy\u0131llar
boyunca canl\u0131 kalmas\u0131n\u0131 ve farkl\u0131 d\u00f6nemlerde farkl\u0131 sorunlara \u00e7\u00f6z\u00fcm \u00fcretmesini sa\u011flam\u0131\u015ft\u0131r.
Bug\u00fcn modern hukuk sistemleri yaz\u0131l\u0131 kanunlarla toplumu d\u00fczenlemeye \u00e7al\u0131\u015f\u0131rken, t\u00f6re
yaz\u0131s\u0131z ama g\u00fc\u00e7l\u00fc bir vicdan yasas\u0131 olarak varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmektedir. T\u00f6reyi yeniden
hat\u0131rlamak, onu yanl\u0131\u015f anlamalardan ar\u0131nd\u0131rmak ve k\u00fclt\u00fcrel miras\u0131m\u0131z\u0131n bir par\u00e7as\u0131 olarak
de\u011ferlendirmek, hem tarihimize hem de gelece\u011fimize kar\u015f\u0131 bir sorumluluktur.
Sonu\u00e7 olarak t\u00f6re, T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fcn vicdan\u0131nda ya\u015fayan bir adalet anlay\u0131\u015f\u0131d\u0131r. Yaz\u0131s\u0131zd\u0131r ama
g\u00fc\u00e7l\u00fcd\u00fcr; g\u00f6r\u00fcnmezdir ama etkilidir. Bug\u00fcn t\u00f6reyi yeniden d\u00fc\u015f\u00fcnmek, yaln\u0131zca ge\u00e7mi\u015fi
anlamak de\u011fil, ayn\u0131 zamanda gelece\u011fe dair daha adil ve daha insani bir d\u00fczen kurma aray\u0131\u015f\u0131na
da katk\u0131 sunacakt\u0131r.<\/p>\n\n\n\n
Bilal SARI MAHMUT<\/p>\n","protected":false},"excerpt":{"rendered":"
T\u00d6RE T\u00f6re, T\u00fcrk k\u00fclt\u00fcr\u00fcn\u00fcn en k\u00f6kl\u00fc kavramlar\u0131ndan biridir. \u0130slamiyet \u00f6ncesi \u00e7a\u011flardan itibarentoplumun d\u00fczenini sa\u011flayan bir hukuk sistemi olarak ortaya \u00e7\u0131km\u0131\u015f, fakat yaln\u0131zca hukuklas\u0131n\u0131rl\u0131 kalmam\u0131\u015f; ahlak, vicdan ve ya\u015fam tarz\u0131 haline gelmi\u015ftir. Yaz\u0131l\u0131 kanunlaradayanmamas\u0131na ra\u011fmen, t\u00f6re adaleti sa\u011flad\u0131\u011f\u0131 i\u00e7in ku\u015faktan ku\u015fa\u011fa aktar\u0131lm\u0131\u015f ve toplumunbenli\u011fine i\u015flenmi\u015ftir.Ziya G\u00f6kalp\u2019in dikkat \u00e7ekti\u011fi \u00fczere, \u201cT\u00fcrk\u201d kelimesinin t\u00f6re s\u00f6zc\u00fc\u011f\u00fcnden t\u00fcremesi, bukavram\u0131n kimlik<\/p>\n