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Sigmund Freud, Musa ve Tektanr\u0131c\u0131l\u0131k, \u00e7ev. K\u00e2muran \u015eipal, Say Yay\u0131nlar\u0131, 2015 [1939].<\/p>\n
Freud \u201cMusa ve Tektanr\u0131c\u0131l\u0131k\u201dta, Musa\u2019n\u0131n M\u0131s\u0131r\u2019da yeti\u015fen bir Yahudi oldu\u011funa dair kutsal kitaplarda anlat\u0131lanlar\u0131n aksine, Musa\u2019n\u0131n M\u0131s\u0131r\u2019daki h\u00fck\u00fcmdar Akhenaton\u2019un tektanr\u0131c\u0131 d\u00fc\u015f\u00fcncesini d\u00f6n\u00fc\u015ft\u00fcrerek Yahudi kavmine getiren bir M\u0131s\u0131rl\u0131 oldu\u011funa dair bir tarih anlat\u0131s\u0131 kurar.<\/p>\n
Arg\u00fcman\u0131n ilk ve\u00e7hesi Musa\u2019n\u0131n isminden \u2013\u0130branicede Mo\u015fe\u2013 kurulur. Tevrat\u2019da M\u0131s\u0131r prensesinin Nil\u2019e b\u0131rak\u0131lan \u00e7ocu\u011fu sudan \u00e7\u0131kard\u0131\u011f\u0131 i\u00e7in ona bu ismin verdi\u011fi anlat\u0131l\u0131r. Freud bu anlat\u0131y\u0131, ismin bu anlam\u0131 tam kar\u015f\u0131lamad\u0131\u011f\u0131 ve kad\u0131n\u0131n buldu\u011fu \u00e7ocu\u011fa \u0130branice bir isim vermesinin ak\u0131ld\u0131\u015f\u0131l\u0131\u011f\u0131 \u00fczerinden ele\u015ftirir. Ayn\u0131 \u015fekilde J. H. Breasted\u2019\u0131n bu ismi eski M\u0131s\u0131r dili K\u0131ptice\u2019de \u201c\u00e7ocuk\u201d anlam\u0131na gelmesi iddias\u0131n\u0131 da \u0130branice\u2019de Mo\u015fe\u2019nin sonunda \u2018s\u2019 harfi olmad\u0131\u011f\u0131ndan reddeder. Bu isme dair tart\u0131\u015fmal\u0131 tarihselli\u011fin ise Tevrat gelene\u011fine sayg\u0131dan ileri geldi\u011fini ve \u00fczerinde fazla durulmad\u0131\u011f\u0131n\u0131n alt\u0131n\u0131 \u00e7izer. Bu isim tart\u0131\u015fmas\u0131yla ortaya koydu\u011fu belirsizlik, Musa\u2019n\u0131n as\u0131l kimli\u011fini ara\u015ft\u0131rman\u0131n ilk ad\u0131m\u0131d\u0131r Freud i\u00e7in.<\/p>\n
Otto Rank\u2019tan al\u0131nt\u0131lad\u0131\u011f\u0131 \u201ckahraman\u201d mitosuna dair b\u00f6l\u00fcmde, Freud, hemen hemen b\u00fct\u00fcn uygar uluslar\u0131n kendi kahramanlar\u0131n\u0131 sanat ve mitlere ba\u015fvurarak ululad\u0131klar\u0131n\u0131 s\u00f6yler. Kahraman mitlerinin say\u0131ca \u00e7oklu\u011fu, birbirleriyle benzerlikleri, ba\u015fvurulan benzer mitik \u00f6\u011feleri i\u00e7erir.\u00a0 Klasik anlamda kahraman mitinde kahraman, (i) soylu ve\/veya h\u00fck\u00fcmdarl\u0131k eden bir aileden gelir, (ii) baba veya onun temsil etti\u011fi ki\u015fi taraf\u0131ndan \u00f6ld\u00fcr\u00fclmeye veya suya b\u0131rak\u0131larak d\u0131\u015flanmaya tabi olur, (iii) b\u00fcy\u00fcy\u00fcp ser\u00fcvenlere kat\u0131ld\u0131ktan sonra tekrar ailesine kavu\u015fur, (iv) babas\u0131ndan \u00f6c\u00fcn\u00fc al\u0131r, \u00e7evresine kendini kabul ettirir ve \u015f\u00f6hret sahibi olur. Rank\u2019dan al\u0131nt\u0131yla bu kahraman hik\u00e2yelerine sahip Musa, Keyh\u00fcsrev, Romulus, Oidipus, Karis, Karna, Paris, G\u0131lgam\u0131\u015f vd. gibi pek \u00e7ok kahraman \u00f6rneklenir.<\/p>\n
Bu kahraman mitosunda Freud\u2019un ilk ilgisini \u00e7eken soylu babaya ba\u015fkald\u0131ran o\u011ful ve babay\u0131 yenilgiye u\u011fratma eylemi dolay\u0131s\u0131yla imlenen ilk sava\u015f durumu ve de \u00e7ocu\u011fun sand\u0131kla suya b\u0131rak\u0131lmas\u0131ndaki do\u011fum alegorisidir. Fakat Musa\u2019n\u0131n ya\u015fam \u00f6yk\u00fcs\u00fcnde soylu ailenin yerini g\u00f6steri\u015fsiz Yahudi Levitler\u2019den bir ailenin almas\u0131 Freud\u2019a g\u00f6re kahraman mitosuna ters d\u00fc\u015fer. Bu mitsel k\u0131r\u0131l\u0131m\u0131n sebebi olaraksa efsanenin sonradan ba\u015far\u0131s\u0131z bir \u015fekilde de\u011fi\u015fikli\u011fe u\u011fram\u0131\u015f olmas\u0131 saptamas\u0131na y\u00f6neltir Freud\u2019u. Bu u\u011furda hik\u00e2yenin gidi\u015fat\u0131n\u0131 Musa\u2019n\u0131n M\u0131s\u0131rl\u0131 soylu bir aileden geldi\u011fi ve de \u201ckurtar\u0131\u015f\u201d diye ifade bulan bulunu\u015fun asl\u0131nda Musa\u2019n\u0131n M\u0131s\u0131r\u2019\u0131 terk edi\u015fi olabilece\u011fini \u00f6ne s\u00fcrer.<\/p>\n
Freud Musa\u2019n\u0131n M\u0131s\u0131rl\u0131l\u0131\u011f\u0131 iddias\u0131n\u0131n ba\u015far\u0131yla savunulmas\u0131n\u0131n, Yahudilere Musa\u2019n\u0131n getirdikleri ve de tektanr\u0131c\u0131 d\u00fc\u015f\u00fcncenin toplumlarda nas\u0131l do\u011fdu\u011fu sorular\u0131n\u0131n a\u00e7\u0131klanmas\u0131nda \u00f6nemli imk\u00e2nlar bar\u0131nd\u0131rd\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcr. Fakat nesnel kan\u0131tlara ula\u015fman\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 bu gibi bir soru Freud\u2019u s\u00fcrekli olarak baz\u0131 varsay\u0131mlar yapmaya, psikanalizdeki kavramlar\u0131n\u0131 tam g\u00fcvenle olmasa da dinler, mitler ve k\u00fclt\u00fcrel alanlara uygulamaya sevk eder.<\/p>\n
Bu u\u011furda, kitab\u0131n ikinci b\u00f6l\u00fcm\u00fc olan, Imago\u2019ya yazd\u0131\u011f\u0131 ikinci makaleye Freud baz\u0131 sorularla ba\u015flar. B\u00f6ylesi bir tarih nesnel kan\u0131tlar\u0131n imkans\u0131zl\u0131\u011f\u0131 s\u00f6z konusuyken, objektif bir bi\u00e7imde bilinebilir mi? Freud bilinemeyece\u011fini fakat kendisinin yapt\u0131\u011f\u0131 gibi psikanalizin ara\u00e7lar\u0131yla bu soruya yakla\u015f\u0131labilece\u011fini d\u00fc\u015f\u00fcn\u00fcr. \u00d6te yandan, bir M\u0131s\u0131rl\u0131 neden gidip kendi halk\u0131 d\u0131\u015f\u0131ndaki bir halka bir dini kabullendirmek ister? Bir halk d\u0131\u015far\u0131dan gelen bir ki\u015fiye neden mesiyanik bir konum atfeder? Aksine kendi dinine \u00e7evirmeye \u00e7al\u0131\u015fmaz m\u0131? Tektanr\u0131c\u0131l\u0131k ve \u00e7oktanr\u0131c\u0131l\u0131k kar\u015f\u0131tl\u0131\u011f\u0131 ile \u00f6l\u00fcm\u00fcn yoksanmas\u0131 ve kabullenmesi aras\u0131ndaki M\u0131s\u0131r\/Yahudi gelenekleri aras\u0131ndaki kar\u015f\u0131tl\u0131klar burada devreye girer.<\/p>\n
Freud, Musa’n\u0131n tektanr\u0131c\u0131 din fikrini M\u00d6 1358\u2019da \u00f6lm\u00fc\u015f olan, M\u0131s\u0131r\u2019da tektanr\u0131c\u0131 bir inan\u00e7 geli\u015ftirme m\u00fccadelesi vermi\u015f Amenhotep, sonradan de\u011fi\u015ftirdi\u011fi ad\u0131yla, \u0130khnaton\u2019dan devrald\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcrer. Bu h\u00fck\u00fcmdar iktidarda oldu\u011fu s\u00fcre boyunca savundu\u011fu dini topluma benimsetme m\u00fccadelesi vermi\u015f fakat \u00f6l\u00fcm\u00fcyle birlikte ortaya koydu\u011fu dini inan\u00e7 da M\u0131s\u0131r\u2019da yok olup gitmi\u015ftir.<\/p>\n
Freud, tektanr\u0131c\u0131l\u0131k fikrinin do\u011fusunun d\u00f6nemin uluslar\u0131 a\u015fan siyasal atmosferi ve emperyalizm \u00e7abalar\u0131yla da ili\u015fkilendirir:<\/p>\n
Siyasal durumlar s\u00f6z\u00fc ge\u00e7en d\u00f6nemde M\u0131s\u0131r dinini enikonu etkilemeye ba\u015flam\u0131\u015ft\u0131. B\u00fcy\u00fck fatih III. Thotmes\u2019in sava\u015f alanlar\u0131nda kazand\u0131\u011f\u0131 zaferlerle M\u0131s\u0131r bir imparatorluk a\u015famas\u0131na y\u00fckselmi\u015f, g\u00fcneyde Nubya, kuzeyde Filistin, Suriye, ayr\u0131ca Mezopotamya\u2019n\u0131n bir par\u00e7as\u0131 M\u0131s\u0131r topraklar\u0131na kat\u0131lm\u0131\u015ft\u0131. Bu emperyalizm, bir evrensellik (\u00fcniversalizm) ve tektanr\u0131l\u0131l\u0131k (monoteizm) kimli\u011fiyle dine yans\u0131m\u0131\u015ft\u0131r. Bundan b\u00f6yle firavununun M\u0131s\u0131r\u2019dan ba\u015fka Nubya ve Suriye\u2019yle de ilgilenmesi gerekti\u011finden, M\u0131s\u0131r tanr\u0131s\u0131n\u0131n da ulusal s\u0131n\u0131rl\u0131l\u0131\u011f\u0131ndan s\u0131yr\u0131lma zorunlulu\u011fu beliriyor, nas\u0131l ki firavun M\u0131s\u0131rl\u0131lar\u0131n egemenli\u011fi alt\u0131ndaki d\u00fcnyan\u0131n biricik ve mutlak h\u00fck\u00fcmdar\u0131ysa, yeni M\u0131s\u0131r tanr\u0131s\u0131n\u0131n da ku\u015fkusuz \u00f6yle olmas\u0131 isteniyordu. (s. 49-50).<\/p><\/blockquote>\n
Bu geli\u015fmelerle birlikte Amenhotep, tanr\u0131 Amon\u2019dan ilh\u00e2mla ald\u0131\u011f\u0131 isim olan \u0130khnaton\u2019u benimser ve M\u0131s\u0131r dininde bir devrim \u00e7abas\u0131na giri\u015fir. \u0130khnaton, sadece kendisinin de\u011fil, ailesinin t\u00fcm isimlerini ve \u00e7o\u011ful tanr\u0131 isimlerini de de\u011fi\u015ftirir ve ba\u015fkenti kendi ad\u0131n\u0131 verdi\u011fi, bug\u00fcn Tell-el-Amarna\u2019ya ta\u015f\u0131r.<\/p>\n
\u0130khnaton\u2019un benimsedi\u011fi Aton dini, geleneksel M\u0131s\u0131r \u00e7oktanr\u0131c\u0131l\u0131\u011f\u0131ndan pek \u00e7ok farkl\u0131 \u00f6zellikler bar\u0131nd\u0131r\u0131r. Aton dininde efsane, sihir ve b\u00fcy\u00fc yasaklanm\u0131\u015f; imgeler yoluyla Tanr\u0131 tasvirleri ortadan kalkm\u0131\u015f, \u00f6l\u00fcme dair tasvirleri de din prati\u011finden d\u0131\u015flanm\u0131\u015ft\u0131r. Bu \u00f6zellikleri Musevilikle kar\u015f\u0131la\u015ft\u0131ran Freud pek \u00e7ok noktada \u00f6rt\u00fc\u015fmenin oldu\u011funu ortaya koyar. \u00d6te yandan Freud, \u201cs\u00fcnnet\u201d prati\u011finin de Yahudilere Musa arac\u0131l\u0131\u011f\u0131yla getirildi\u011fini Tevrat\u2019la \u00e7eli\u015fen bir bi\u00e7imde iddia eder.<\/p>\n
Freud, soylu bir M\u0131s\u0131rl\u0131 olarak Musa\u2019n\u0131n ya\u015fam s\u00fcresi olarak \u0130khnaton\u2019un h\u00fck\u00fcmdarl\u0131\u011f\u0131 veya sonras\u0131ndaki bir d\u00f6nemin mant\u0131kl\u0131 olabilece\u011fini d\u00fc\u015f\u00fcn\u00fcr. Firavun \u00f6l\u00fcp, \u00fclkeye getirdi\u011fi yeni din silinmeye ba\u015flad\u0131\u011f\u0131nda M\u0131s\u0131r\u2019dan ayr\u0131larak bu g\u00f6r\u00fc\u015fleri Yahudi kavimlerine benimsetmeyi denemesinin Musa\u2019n\u0131n mizac\u0131na uygun d\u00fc\u015ft\u00fc\u011f\u00fc g\u00f6r\u00fc\u015f\u00fcndedir. Buna g\u00f6re M\u00d6 1368 \u2013 1350 y\u0131llar\u0131 aras\u0131nda Musa Yahudilerle birlikte Kenan Eli\u2019ne g\u00f6\u00e7 etmi\u015ftir. Bir M\u0131s\u0131r gelene\u011fi olarak s\u00fcnnetin bu s\u00fcre\u00e7te Yahudilere kabul ettirilmesi ise Freud\u2019a g\u00f6re hem Yahudileri M\u0131s\u0131rl\u0131lar ile e\u015fit d\u00fczeye getirme hem de \u201cm\u00fcbarek\u201d bir kavim yaratma i\u015flevine uygun d\u00fc\u015fer.<\/p>\n
Musa\u2019ya atfedilen mitik \u00f6zellikleri incelerken, Freud, Musa\u2019n\u0131n g\u00fczel konu\u015famaya\u015f\u0131n\u0131 ve kendisine pazarl\u0131klar\u0131nda s\u00f6zc\u00fc olarak yard\u0131m eden Harun\u2019un (Aaron) varl\u0131\u011f\u0131n\u0131n da Musa\u2019n\u0131n M\u0131s\u0131rl\u0131 olmas\u0131n\u0131 destekleyici bir kan\u0131t olarak okur. Kendi arg\u00fcmanlar\u0131n\u0131n yan\u0131 s\u0131ra Ed Meyer\u2019in Musa\u2019n\u0131n tarihsel bir ki\u015fi olmad\u0131\u011f\u0131 hipotezini ve Sellin\u2019in Musa\u2019n\u0131n \u00f6nderlik etti\u011fi kavimler taraf\u0131ndan \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fcne dair tezleri \u00f6zetler ve \u00e7\u00fcr\u00fctmeyi dener. K\u0131saca, M\u0131s\u0131r\u2019dan \u00e7\u0131k\u0131\u015f\u0131n Tevrat\u2019da yazd\u0131\u011f\u0131 \u00fczere Tanr\u0131sal bir g\u00fc\u00e7le de\u011fil Musa\u2019n\u0131n \u00e7abas\u0131yla ger\u00e7ekle\u015fti\u011fini, Sina Da\u011f\u0131\u2019ndaki Musa\u2019n\u0131n ise M\u0131s\u0131rl\u0131 Musa de\u011fil, \u015euayb\u2019\u0131n damat\u0131, ilk Musa ile \u00f6zde\u015fle\u015fen ba\u015fka bir Musa oldu\u011funu iddia eder. Arada ge\u00e7en zaman Freud\u2019a g\u00f6re, anlat\u0131larda k\u0131salt\u0131lm\u0131\u015f ve tahrif edilmi\u015ftir. Musa\u2019n\u0131n Tevrat\u2019da birbirine z\u0131t ifade edilen karakter \u00f6zellikleri de bu iki farkl\u0131 Musa fig\u00fcr\u00fcn\u00fcn varl\u0131\u011f\u0131ndan ileri gelir. Tevrat\u2019da yap\u0131lan tahrifatlar\u0131n sonucunda \u201cKade\u015f\u2019te yeni Tanr\u0131 Yehova\u2019n\u0131n ba\u015fa ge\u00e7irilmesiyle bu Tanr\u0131\u2019y\u0131 ululama zorunlulu\u011fu ba\u015f g\u00f6stermi\u015ftir\u201d<\/em> (s. 79). Freud ikinci \u00e7al\u0131\u015fmas\u0131n\u0131n sonunda bu \u00e7al\u0131\u015fma ile ama\u00e7lad\u0131\u011f\u0131 hedefi a\u00e7\u0131klar fakat tamamlamak i\u00e7in ki\u015fisel ve toplumsal durumunun bu \u00e7al\u0131\u015fmay\u0131 s\u00fcrd\u00fcrmeye el vermedi\u011fini ifade eder. \u00c7al\u0131\u015fmay\u0131 sonland\u0131r\u0131p yay\u0131mlayabilmek i\u00e7in Londra\u2019ya gitmeyi bekleyecektir:<\/p>\n
… bir yeni bir ikilik katt\u0131k; bu ikilikte, biri \u00f6b\u00fcr\u00fc taraf\u0131ndan \u00f6nce bir kenara itilmi\u015f, sonradan \u00f6b\u00fcr\u00fcn\u00fc yenilgiye u\u011fratarak onun gerisinde boy g\u00f6stermi\u015f iki din ve her ikisine de ayn\u0131 isim kullan\u0131larak Musa denilen, ancak bizim birini \u00f6b\u00fcr\u00fcnden ay\u0131rmam\u0131z gereken iki din kurucusudur. B\u00fct\u00fcn bu ikilikler de bir ilk ikili\u011fin, yani halk\u0131n bir b\u00f6l\u00fc\u011f\u00fcn\u00fcn ba\u015f\u0131ndan travmatik olarak nitelenecek bir ya\u015fant\u0131 ge\u00e7mi\u015fken, \u00f6b\u00fcr\u00fcn\u00fcn b\u00f6yle bir ya\u015fant\u0131dan uzak kalmas\u0131n\u0131n sonucudur. Bunun d\u0131\u015f\u0131nda, \u00fczerinde tart\u0131\u015f\u0131l\u0131p a\u00e7\u0131klanacak ve bir sav olarak \u00f6ne s\u00fcr\u00fclecek bir y\u0131\u011f\u0131n \u015fey vard\u0131r. Ancak bu yap\u0131ld\u0131\u011f\u0131 zaman, bizim t\u00fcm\u00fcyle tarihsel b\u00f6yle bir incelemeye duydu\u011fumuz ilgi hakl\u0131 g\u00f6r\u00fclebilecektir. Bir gelene\u011fi gelenek yapan \u015feyin ne oldu\u011funu, bir gelenekteki kendine \u00f6zg\u00fc g\u00fcc\u00fcn nereden kaynakland\u0131\u011f\u0131n\u0131, tek tek b\u00fcy\u00fck insanlar\u0131n d\u00fcnya tarihi \u00fczerindeki o yads\u0131namayacak ki\u015fisel etkilerini kimi d\u00fc\u015f\u00fcncelere, en ba\u015fta bunlar\u0131n dinsel nitelik ta\u015f\u0131yanlar\u0131na insanlar gibi uluslar\u0131 boyundu\u0131ruk alt\u0131na almak i\u00e7in gerekli g\u00fcc\u00fc sa\u011flayan kaynaklar\u0131 yaln\u0131zca maddi gereksinmelerde g\u00f6rmenin insan ya\u015fam\u0131ndaki ola\u011fan\u00fcst\u00fc renklili\u011fe kar\u015f\u0131 i\u015flenecek bir cinayet say\u0131laca\u011f\u0131n\u0131, b\u00fct\u00fcn bunlar\u0131 \u0130srail tarihi \u00e7er\u00e7evesi i\u00e7inde ele al\u0131p incelemek \u00e7ekici bir \u00e7al\u0131\u015fma say\u0131lacakt\u0131r. (s. 90-1)<\/p><\/blockquote>\n
Freud, psikanalizin ara\u00e7lar\u0131yla Musa\u2019n\u0131n hik\u00e2yesine yakla\u015ft\u0131\u011f\u0131 son metnine \u00f6nceki \u00e7al\u0131\u015fmalar\u0131n\u0131n \u00f6zetiyle ba\u015flad\u0131ktan sonra, ilk olarak \u201cuyuklama evresi\u201d ve gelenek aras\u0131ndaki ba\u011flar\u0131 tart\u0131\u015f\u0131r. \u0130ki Musa aras\u0131nda ge\u00e7en s\u00fcreyi, tektanr\u0131c\u0131 fikirlerin ilk etapta kabul g\u00f6rmeyip sonradan halk\u0131n inan\u00e7 sistemine i\u015fleyi\u015finin nas\u0131l oldu\u011funu ortaya \u00e7\u0131karmay\u0131 ama\u00e7lar. Bunun i\u00e7in, birinci olarak Darwin\u2019den ikinci ve as\u0131l \u00f6nemli olarak psikanalizden dev\u015firilen iki arg\u00fcmanla \u201cyeni\u201d olan\u0131n nas\u0131l psi\u015fik ve toplumsal ya\u015fama s\u0131zd\u0131\u011f\u0131n\u0131 a\u00e7\u0131klamaya giri\u015fir.<\/p>\n
Darwin\u2019in evrim teorisi \u00f6ne s\u00fcr\u00fcld\u00fc\u011f\u00fcnde b\u00fcy\u00fck bir direni\u015fle kar\u015f\u0131la\u015fm\u0131\u015f, b\u00fcy\u00fck tart\u0131\u015fmalara sebebiyet vermi\u015f fakat bir ku\u015fak i\u00e7inde \u201cger\u00e7ek\u2019e g\u00f6t\u00fcren yolda ileri bir ad\u0131m g\u00f6r\u00fclerek\u201d<\/em> (s. 113) benimsenmi\u015ftir. B\u00f6ylesi bir kar\u015f\u0131t g\u00f6r\u00fc\u015flerin \u00e7arp\u0131\u015fmas\u0131 s\u00fcreci belli bir zaman\u0131 gerektirmektedir. Freud bireyin ruhsal ya\u015fam\u0131ndaki geli\u015fmenin buna benzerlikler i\u00e7erdi\u011fini \u00f6ne s\u00fcrer. Ki\u015fi bu yeni fikirleri benimsese de benimsemese de kabullenmek zorunda kalacak ve \u201cger\u00e7ek\u201d olarak kabul edecektir.<\/p>\n
\u00d6te yanda ise Freud \u201ctravma nevrozu\u201d olarak adland\u0131rd\u0131\u011f\u0131, ge\u00e7irdi\u011fi kazay\u0131 sa\u011f salim atlatan bir ki\u015finin belli bir s\u00fcre s\u00fcre sonra ya\u015fad\u0131\u011f\u0131 ruhsal ve devinimsel (motorik) belirtiler (semptom) ya\u015famas\u0131 durumunu \u00f6rnekler. Ge\u00e7en s\u00fcrenin \u201ckulu\u00e7ka evresi\u201d olarak adland\u0131r\u0131ld\u0131\u011f\u0131 bu nevroz t\u00fcr\u00fcn\u00fc ise Yahudi tektanr\u0131c\u0131l\u0131\u011f\u0131 ile benze\u015ftirmeye koyulur. \u0130ki durumda da bir latens (uyuklama veya kulu\u00e7ka evresi) tespit eden Freud, Yahudilerin ilk etapta s\u0131rt \u00e7evirdikleri Musa dinini bir s\u00fcre ya\u015famlar\u0131ndan silme ve k\u00fc\u00e7\u00fcmseme yoluna gittiklerini, Musa\u2019n\u0131n ba\u015f\u0131na gelenleri unutma \u00e7abas\u0131 i\u00e7ine girdiklerini g\u00f6zlemler. Bu s\u00fcre\u00e7te yaz\u0131nsal alandan silinen ge\u00e7mi\u015f, s\u00f6zl\u00fc k\u00fclt\u00fcrde ve geleneklerde varl\u0131\u011f\u0131n\u0131 koruyagelmi\u015ftir.<\/p>\n
Musa dini geride hi\u00e7bir iz b\u0131rakmadan silinip gitmemi\u015f, bu dinin bir \u00e7e\u015fit an\u0131s\u0131, bu dine ili\u015fkin olup ihtimal karanl\u0131klara g\u00f6m\u00fclerek deformasyona u\u011fram\u0131\u015f bir gelenek belleklerde varl\u0131\u011f\u0131n\u0131 korumu\u015ftu. \u0130\u015fte b\u00fcy\u00fck bir ge\u00e7mi\u015ften kalan s\u00f6z konusu gelenektir ki, adeta geri planda etkinli\u011fini s\u00fcrd\u00fcrm\u00fc\u015f, insanlar\u0131n ruhlar\u0131nda giderek daha g\u00fc\u00e7l\u00fc bir egemenlik kurmu\u015f, sonunda Tanr\u0131 Yehova\u2019y\u0131 Musa\u2019n\u0131n tanr\u0131s\u0131na d\u00f6n\u00fc\u015ft\u00fcrmenin, dolay\u0131s\u0131yla Musa\u2019n\u0131n terk edilmi\u015f dinini yeniden diriltmenin \u00fcstesinden gelmi\u015fti. (s. 118)<\/p><\/blockquote>\n
Bu s\u00fcre\u00e7 sonras\u0131nda da destanla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r, yani ge\u00e7mi\u015fte olup bitenler kahramanla\u015ft\u0131r\u0131lm\u0131\u015f, par\u00e7al\u0131, \u00e7eli\u015fkili, b\u00fct\u00fcnl\u00fckten yoksun gelenekler haline d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015f, eskinin mant\u0131\u011f\u0131n\u0131n yerini destan\u0131n \u00fcretildi\u011fi d\u00f6nemin mant\u0131\u011f\u0131 ve temalar\u0131 doldurmu\u015ftur. Freud bu \u00adyakla\u015f\u0131m\u0131yla dini metni ve k\u00fclt\u00fcr\u00fc bir sanat veya edebiyat yap\u0131t\u0131 olarak de\u011ferlendirir.<\/p>\n
Freud, Musa dininin kabulleni\u015fi ile travmatik nevroz aras\u0131nda ortaya koyaca\u011f\u0131 benzerliklerin daha iyi anla\u015f\u0131labilmesi i\u00e7in travmatik nevroza dair k\u0131sa bir \u00f6zet daha sunar. \u00c7ocukta be\u015f ya\u015f\u0131na kadarki s\u00fcrede ger\u00e7ekle\u015fen travmatik ya\u015fant\u0131lar, genellikle unutulma (amnezi) e\u011filimi g\u00f6sterirler, travmalar\u0131n kaynaklar\u0131n\u0131 ise cinsel ve sald\u0131rgan nitelikteki hasarlar olu\u015fturur. Bu s\u00fcre\u00e7ten sonra uyuklama d\u00f6nemine giren travmatik olaylar, bulu\u011f \u00e7a\u011f\u0131 d\u00f6neminde kendilerin farkl\u0131 \u015fekillerde a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131rlar. Olumlu ve olumsuz etkiler ta\u015f\u0131yabilen etkilerden olumlu olarak an\u0131lanlar bireye bu ya\u015fant\u0131y\u0131 an\u0131msatma, bir ger\u00e7eklik kazand\u0131rma ve kendini tekrardan ya\u015fatma \u2013ayartma olarak \u00f6rneklenir\u2013 ortaya \u00e7\u0131karken; olumsuz etkiler savunu tepkileri olarak ifade edilen tutukluklar, fobiler ve ka\u00e7\u0131nma eylemlerine denk d\u00fc\u015fer. Bu semptomlar ve s\u0131n\u0131rlamalar kal\u0131c\u0131 nitelikte karakter de\u011fi\u015fiklerine yol a\u00e7t\u0131\u011f\u0131nda \u201csaplant\u0131\u201d olarak adland\u0131r\u0131l\u0131r. Nevrozlarda d\u0131\u015f etkilerden ka\u00e7\u0131nma, i\u00e7teki ruhsal realitenin d\u0131\u015far\u0131dan d\u00fcnya \u00fczerinde bir egemenli\u011fini kurmas\u0131yla psikoza giden yol a\u00e7\u0131l\u0131r. Freud bu latens kavram\u0131n\u0131 da a\u00e7\u0131kl\u0131\u011fa kavu\u015fturmak amac\u0131yla bir Oedipus Kompleksi vakas\u0131n\u0131 (s. 132-4) ve ertesinde Totem ve Tabu\u2019da \u00f6ne s\u00fcrd\u00fc\u011f\u00fc tezlerinin \u00f6zetini (s. 136-41) bu noktada okurla payla\u015f\u0131r.<\/p>\n
Musa ve Tektanr\u0131c\u0131l\u0131k, Freud\u2019un \u00f6nce totemi sonras\u0131nda tabular\u0131 \u00fcreten ilk sosyal organizasyon yap\u0131s\u0131na dair savlar\u0131n\u0131 psikanalitik kavramlarla ortaya koydu\u011fu Totem ve Tabu\u2019nun devam\u0131 olarak, yani totemlerden \u00e7ok tanr\u0131c\u0131l\u0131\u011fa oradan da tektanr\u0131c\u0131l\u0131\u011fa nas\u0131l ge\u00e7ildi\u011finin anlat\u0131s\u0131 olarak de\u011ferlendirilebilir. Freud\u2019a g\u00f6re, \u201cunutulmu\u015fun i\u00e7inden \u00e7\u0131k\u0131p gelen her ge\u00e7mi\u015f par\u00e7as\u0131n\u0131n hayli b\u00fcy\u00fck bir g\u00fc\u00e7le tutunmak istemesi, kendisinin ger\u00e7eki [sic] yans\u0131tt\u0131\u011f\u0131 konusunda kar\u015f\u0131 durulmaz bir savla \u00f6ne \u00e7\u0131kmas\u0131\u201d<\/em> (s. 142) Musa\u2019n\u0131n dininin tutunumunu a\u00e7\u0131klar. \u0130lk baba tarihsel haklar\u0131na kavu\u015fturulur fakat Yahudi ulusuna bu ge\u00e7mi\u015ften kalan duygu, \u201csu\u00e7luluk duygusu\u201ddur, bu da Freud\u2019u yine babay\u0131 katleden o\u011fullar s\u00f6ylencesine d\u00f6nd\u00fcr\u00fcr. Kendini kurban etme mitini ise babay\u0131 \u00f6ld\u00fcrmenin su\u00e7lulu\u011funun \u00fcstlenilmesi olarak okur. Musevili\u011fin bir uzant\u0131s\u0131 olarak g\u00f6rd\u00fc\u011f\u00fc Hristiyanl\u0131k ve \u0130sa fig\u00fcr\u00fcn\u00fc ise ilk o\u011fullar\u0131n bir yeniden bedenlenmesi (reenkarnasyon) olarak de\u011ferlendirir. Bir baba dini olarak Musevili\u011fin devam\u0131 bir o\u011ful dini olarak Hristiyanl\u0131k olur.<\/p>\n
Freud, sav\u0131n\u0131 sunduktan sonraki son b\u00f6l\u00fcmde, baba-Musa\u2019n\u0131n ve o\u011ful-Yahudilerin hik\u00e2yesinde \u201cbireyle kitle aras\u0131nda gelenek bak\u0131m\u0131ndan adeta eksiksiz bir uygunluk bulunuyor, kitlelerde de ge\u00e7mi\u015fin izlenimi bilin\u00e7siz an\u0131larda s\u00fcrd\u00fcr\u00fcyor ya\u015fam\u0131n\u0131\u201d <\/em>(s. 158) hipotezine dayanarak bu tarz benze\u015fimlerin izini s\u00fcrmeye devam eder. Buradaki temel kavramlar\u0131 bilin\u00e7d\u0131\u015f\u0131nda bask\u0131lanan i\u00e7eri\u011fin sonradan ger\u00e7ekle\u015fmesi ve bunun Freud\u2019un bilince dair \u00fc\u00e7l\u00fc yap\u0131s\u0131 s\u00fcperego, ego ve id \u00fczerinden detayland\u0131r\u0131lmas\u0131yla yapar.<\/p>\n
Bu psikanalitik ara\u00e7lar\u0131n \u0131\u015f\u0131\u011f\u0131nda Freud, Yahudi kavminde tespit etti\u011fi kendine de\u011fer verme ve g\u00fcvenme, di\u011fer kavimlerden \u00fcst\u00fcnl\u00fck ve se\u00e7ilmi\u015flik hissi gibi karakter \u00f6zelliklerinin tarihsel olarak Musa taraf\u0131ndan getirildi\u011fini \u00f6ne s\u00fcrer. Her ulusta olan \u00f6zg\u00fcven hissinin Yahudilerdeki farkl\u0131l\u0131\u011f\u0131n\u0131n Musa taraf\u0131ndan kutsanm\u0131\u015f olmaktan ge\u00e7ti\u011fini s\u00f6yler Freud. B\u00f6ylesi bir iddia ise onu \u201cb\u00fcy\u00fck adam\u201d imaj\u0131n\u0131 sorgulamaya y\u00f6neltir. Kimlerin b\u00fcy\u00fck adam olarak nitelenebilece\u011fi sorgusu Freud\u2019u bir kez daha baba modeline ve baba \u00f6zlemine y\u00f6neltir.<\/p>\n
Herkesin \u00e7ocuklu\u011fundan ba\u015flayarak y\u00fcre\u011finde duydu\u011fu baba \u00f6zlemi, efsane kahraman\u0131n yenilgiye u\u011fratmakla \u00f6v\u00fcnd\u00fc\u011f\u00fc baban\u0131n \u00f6zlemidir bu. B\u00f6yle bir durumda b\u00fcy\u00fck adamda g\u00f6rd\u00fc\u011f\u00fcm\u00fcz \u00f6zelliklerin babadaki \u00f6zellikler oldu\u011funu, b\u00fcy\u00fck adam\u0131 b\u00fcy\u00fck adam yapan ve bizim bo\u015funa aray\u0131p durdu\u011fumuz \u00f6\u011fenin bu uygunlukta sakl\u0131 yatt\u0131\u011f\u0131n\u0131 anlamak, san\u0131r\u0131m art\u0131k zor de\u011fildir. D\u00fc\u015f\u00fcnce ve iradedeki g\u00fc\u00e7l\u00fcl\u00fck, eylemlerdeki a\u011f\u0131rl\u0131k, ama hepsinden \u00f6nce b\u00fcy\u00fck adam\u0131n \u00f6zg\u00fcrl\u00fck ve ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131, kimsenin g\u00f6z\u00fcn\u00fcn ya\u015f\u0131na bakmazl\u0131\u011fa kadar varan o Tanr\u0131sal umursamazl\u0131\u011f\u0131 baba tablosunda kar\u015f\u0131la\u015faca\u011f\u0131m\u0131z \u00f6zelliklerdir. Ona hayran kalmadan yapamaz, g\u00fcvenebiliriz; ama ondan korkmamak da elimizden gelmez. (s. 181)<\/p><\/blockquote>\n
Freud \u00e7oktanr\u0131c\u0131l\u0131ktan tektanr\u0131c\u0131l\u0131\u011fa \u2013ayn\u0131 zamanda somuttan soyuta\u2013 ge\u00e7i\u015fi bir \u201cd\u00fc\u015f\u00fcnsellikte ilerleme\u201d olarak de\u011ferlendirir. Bu ilerlemeyi ise baz\u0131 yasalar ve kurallar sa\u011flam\u0131\u015ft\u0131r. \u201c[D]uyusal alg\u0131laman\u0131n arka plana at\u0131l\u0131p, soyut diye nitelendirilecek bir tasar\u0131m\u0131n \u00f6n plana ge\u00e7irilmesi\u201d<\/em> (s. 187) olarak g\u00f6rd\u00fc\u011f\u00fc bu ge\u00e7i\u015f, d\u00fc\u015f\u00fcnselin duyusal \u00fczerindeki bir zaferi anlam\u0131na gelir. Bu da yine Musa\u2019n\u0131n Yahudilere getirdi\u011fi Tanr\u0131\u2019y\u0131 g\u00f6r\u00fcn\u00fcr bir bi\u00e7imde tasvir etme yasa\u011f\u0131n\u0131n bir sonucu olarak ger\u00e7ekle\u015fir Freud\u2019a g\u00f6re.<\/p>\n
D\u00fc\u015f\u00fcnsele ge\u00e7i\u015f ayn\u0131 zamanda bir \u201ci\u00e7g\u00fcd\u00fcden el \u00e7eki\u015f\u201d anlam\u0131na da gelir. Bu noktada yine ego, s\u00fcperego ve id \u00fc\u00e7l\u00fc yap\u0131s\u0131na ba\u015fvuran Freud, id\u2019e getirilen yasaklar tamamen d\u0131\u015far\u0131dan oldu\u011funda ki\u015fide yaln\u0131zca elem duygular\u0131 uyand\u0131r\u0131rken, yasaklar\u0131n i\u00e7eriden al\u0131nmas\u0131n\u0131n bu eleme e\u015flik eden bir haz ve doyumla b\u00fct\u00fcnlendi\u011fini s\u00f6yler. S\u00fcperego\u2019nun rol\u00fcn\u00fc \u00fcstlenen b\u00fcy\u00fck adam\/baban\u0131n etkisiyle id\u2019e s\u00f6z ge\u00e7irmeyi ba\u015faran ego\u2019da, bir g\u00fcven duygusu belirir. \u201c\u00c7\u0131k\u0131\u015f noktas\u0131n\u0131 Tanr\u0131\u2019n\u0131n bir el suretini yapma yasa\u011f\u0131ndan alan din, y\u00fczy\u0131llar\u0131n ak\u0131\u015f\u0131 i\u00e7inde giderek daha \u00e7ok bir i\u00e7g\u00fcd\u00fcsel el \u00e7ekmeler dinine d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr\u201d<\/em> (s. 195). Ahlak da bu i\u00e7g\u00fcd\u00fcsel s\u0131n\u0131rlamalar\u0131n di\u011fer ad\u0131d\u0131r.<\/p>\n
Ahlak kurallar\u0131n\u0131n bir b\u00f6l\u00fcm\u00fc, toplumun haklar\u0131n\u0131 bireyin haklar\u0131ndan, bireyin haklar\u0131n\u0131 toplumun haklar\u0131ndan, ayr\u0131ca bireyin haklar\u0131n\u0131 ba\u015fka bireylerin haklar\u0131ndan ay\u0131rmak gibi zorunluluktan do\u011fmu\u015f olup, ussal bir nedene dayanmaktad\u0131r. Ancak, ahlakta bize muazzam, gizemsel, mistik bak\u0131mdan pek do\u011fal g\u00f6r\u00fcnen \u015fey, bu \u00f6zellikleri dinle ili\u015fkisine ve baban\u0131n isteminden do\u011fmas\u0131na bor\u00e7lu olu\u015fudur. (s. 200)<\/p><\/blockquote>\n
Son olarak, Freud, Musevili\u011fin Yahudi kavminde geli\u015fimini tekrar \u00f6zetleyerek, ba\u015fta silip at\u0131lan sonras\u0131nda tekrar kabullenen bu inanc\u0131 psikanalizde \u201cbast\u0131r\u0131lan\u0131n geri d\u00f6n\u00fc\u015f\u00fc\u201d diye ifade edilen olguyla a\u00e7\u0131klar. Bu d\u00f6n\u00fc\u015f uyar\u0131nca, ilk etapta ya\u015fanan ger\u00e7eklik sonucu olu\u015fan i\u00e7g\u00fcd\u00fcsel etki kendisine doyum arar fakat ego bu iste\u011fin b\u00fcy\u00fckl\u00fc\u011f\u00fc kar\u015f\u0131s\u0131nda doyumsal eylemi reddederek (ka\u00e7\u0131nma) iste\u011fi bilin\u00e7d\u0131\u015f\u0131nda bask\u0131lar. Engellenen i\u00e7g\u00fcd\u00fcsel istek bir s\u00fcreli\u011fine engellense bile g\u00fcc\u00fcn\u00fc koruyarak bilin\u00e7d\u0131\u015f\u0131nda ya\u015fam\u0131na devam eder. \u0130leri bir zamanda, tespit edilmesi g\u00fc\u00e7 bir nedenle \u201cbi\u00e7im de\u011fi\u015ftirerek\u201d tekrar bilin\u00e7 d\u00fczeyine eri\u015fir. Freud\u2019a g\u00f6re b\u00fct\u00fcn semptom olu\u015fumlar\u0131 bu mekanizmayla a\u00e7\u0131klanabilir. Buradan yola \u00e7\u0131karak Freud, biricik Tanr\u0131 tasar\u0131m\u0131n\u0131n da benzeri bir s\u00fcre\u00e7le \u201ctarihsel\u201d olarak ger\u00e7ekle\u015fti\u011fini \u00f6ne s\u00fcrerek \u00e7al\u0131\u015fmas\u0131n\u0131 tamamlar. Bu Tanr\u0131 Freud\u2019a g\u00f6re \u201cilk \u00e7a\u011flarda bir ki\u015finin ya\u015fad\u0131\u011f\u0131 ve o vakitler insanlar\u0131n g\u00f6z\u00fcne a\u015f\u0131r\u0131 \u00f6nem ve b\u00fcy\u00fckl\u00fckte g\u00f6r\u00fcnen bu ki\u015finin sonradan insanlar\u0131n belle\u011finde Tanr\u0131l\u0131k a\u015famas\u0131na y\u00fcceltilerek d\u00f6n\u00fcp gel[en]\u201d<\/em> (s. 213) bir Tanr\u0131\u2019d\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"