Otantiklik Ahlakının Revizyonu: Mekânsal Bir Yaklaşım
The Ethics of Authenticity Reconsidered: A Spatial Perspective
Yazar: Özdemir, Şengül; Tatar, Burhanettin
Dergi: Dinbilimleri Akademik Araştırma Dergisi, Vol. 26 No. 1, 2025
Anahtar kelimeler: Religious Studies (Other) ; Dini Araştırmalar (Diğer) ; Islamic Philosophy,Individuality,Exemplary Universal,The Ethics of Authenticity,Dialogical Ethics ; İslam Felsefesi,Bireysellik,Örnek Evrensel,Otantiklik Ahlakı,Diyalojik Ahlak

Charles Taylor, The Ethics of Authenticity adlı kitabında, romantik düşünürler tarafından ortaya atılan otantiklik kavramının, en genelde, bireyin kendisine doğru olması, kendisini kendi ideali doğrultusunda ifade etmesi, gerçekleştirmesi, dışarıya yansıtması (self-expression) anlamına geldiğine değinir. Bu açıdan otantik birey kavramı ahlaki bir ideali yansıtmaktadır. Taylor’un tespitlerine göre, Romantik düşünürlerce ortaya konan otantiklik ahlak ideali zamanla terk edilip, ortaya bireysel(ci)lik adına bencil, izole, narsist, nihilist, topluma kayıtsız bir insan tipi çıkmıştır. O, bu ideallerin geri kazanılabilir olduğunu ve bireyi kendi dışına açmanın bir yolunun bu idealleri benimsemekten geçtiğini ileri sürer. Biz de otantik birey kavramının, Taylor’un çalışmasında yer almayan bazı önemli yaklaşımlara referansla revize edilebileceğini düşünmekteyiz. Bunu düşünmemizin temel gerekçesi, otantiklik ahlakının günümüz kozmopolit şehir kültürleri içinde açığa çıkan ahlaki sorunların arka planındaki mekân tasarımlarını daha rahat görmemize imkân vermesidir. Kanaatimizce, ahlaki bilincin kendisine yön veren mekân tasarımlarını sorgulayıp eleştirmesi, arzu edilen dönüşümü daha mümkün hale getirmektedir.

Every conception of ethics, whether explicitly or implicitly, carries with it a certain spatial design. For instance, in ancient Greek thought, ethics is a way of perceiving the orderliness and meaningfulness of nature as a model for human maturation. The human being is a part of nature -the microcosm reflecting the macrocosm- and nature provides fixed references for how human consciousness and behavior ought to be shaped. The inner space (microcosm) encompasses various dimensions, including reason, imagination, senses, emotions, and desires. Especially in Plato, we see that reason -represented through the allegory of the cave- is a privileged faculty that can transcend the inner realm to contemplate eternal essences. Reason becomes a practical force by governing the inner space through the axis of universal principles (ideas, essences). In The Ethics of Authenticity, Charles Taylor emphasizes that the concept of the authentic individual was shaped both as a resistance to the pressures of religious authorities and society, and as a solution to the problem of sameness among the ideal (transcendental) subjects we see in Kant. The concept of authenticity, in its most general sense, refers to being true to oneself, expressing and realizing oneself in accordance with one's own ideal, and projecting this outward through self-expression. In this respect, the idea of the authentic individual reflects, at its core, a moral ideal. According to Taylor, this ideal - initially proposed by Romantic thinkers - was gradually abandoned, giving rise to a new individualistic mode of existence characterized by selfishness, isolation, narcissism, nihilism, and indifference to society, all in the name of individualism. In his book, Taylor argues that these forgotten ideals can be retrieved and that embracing them provides a path for individuals to transcend themselves and reconnect with a broader world. We believe, however, that the concept of the authentic individual can be reconsidered by incorporating several important philosophical approaches that are absent in Taylor's work. To pursue this aim, we first examined how Herder and Schleiermacher placed the ethics of authenticity on a philosophical foundation. Then, we analyzed Georg Simmel’s concept of “individual law” in relation to Alessandro Ferrara’s interpretation of it as “exemplary universal.” Both thinkers argue that the ethics of authenticity must be approached in terms of a universality unique to the individual. Subsequently, we drew attention to the relevance of Scheler and Hildebrandt’s theses on the relationship between value and reason to the ethics of authenticity. We suggested that al-Mawardi's ethical vision could, at least in part, be interpreted in relation to the ethics of authenticity. Furthermore, we discussed how dialogical conceptions of ethics reshape the schema of authenticity. Finally, we argued that the approaches of philosophers such as Levinas, Caputo, MacIntyre, and Ricoeur allow for a richer understanding of the ethics of authenticity through the concepts of the Other and narrative identity.