Ele ald\u0131\u011f\u0131m\u0131z bir metni m\u00fczakere etmenin bir\u00e7ok yolu vard\u0131r. Unutulmamal\u0131d\u0131r ki kolektif bir bilgi \u00fcretme hamlesi olarak m\u00fczakerede ba\u015far\u0131 i\u00e7in uygun bir metod se\u00e7imi ve eldeki metodlar\u0131n grubun ihtiya\u00e7lar\u0131 g\u00f6z \u00f6n\u00fcnde bulundurularak uyarlanmas\u0131 \u00f6nemli bir husustur. Bu \u00e7al\u0131\u015fmada payla\u015f\u0131lan her bir metodda kaynaklar\u0131n beraber okunup \u00e7al\u0131\u015f\u0131lmas\u0131, \u00fczerlerinde toplu fikir cehdinde bulunulmas\u0131, g\u00fcn\u00fcm\u00fcz\u00fcn ve grubumuzun ihtiya\u00e7 ve problemlerine g\u00f6re yorumlanmas\u0131 ve nihayet o ihtiyac\u0131 \u00e7\u00f6zmek i\u00e7in uygulamaya konulmas\u0131 gerekmektedir.<\/p>\n
Metod-1: Ayet, Hadis ve Dini Kaynaklar\u0131n Tespiti<\/strong><\/p>\n Bu metodda maksat metnin Kuran, hadis ve dini kaynaklarla ili\u015fkisini, onlara referanslar\u0131n\u0131 ve bu kaynaklar\u0131n nas\u0131l bir yorum i\u00e7inde metinde kullan\u0131ld\u0131\u011f\u0131n\u0131n anla\u015f\u0131lmas\u0131d\u0131r.<\/p>\n \u00d6rnek:<\/strong><\/p>\n \u201cNebilerin hemen hepsi de -aralar\u0131nda derece farkl\u0131l\u0131\u011f\u0131 mahfuz[1]<\/a>\u2013 birer temiz f\u0131trat timsali[2]<\/a>, y\u00fcksek ahl\u00e2k \u00f6rne\u011fi[3]<\/a>, iffet ve namus \u00e2bidesi[4]<\/a>, emniyet kahraman\u0131[5]<\/a>\u00a0ve sadakat numunesidir[6]<\/a>. Bunlar, \u00fcst\u00fcn karakterleri[7]<\/a>, cidd\u00ee tav\u0131rlar\u0131[8]<\/a>, hep g\u00fcven vaad eden h\u00e2lleri[9]<\/a>, hi\u00e7 \u015fa\u015fmayan istikametleri[10]<\/a>, de\u011fi\u015fmeyen do\u011fruluklar\u0131[11]<\/a>, meleklerinkine denk vefalar\u0131[12]<\/a>, da\u011flar ras\u00e2netindeki metanetleri[13]<\/a>\u00a0ve o derinlerden derin kulluk \u015fuurlar\u0131yla[14]<\/a>\u00a0hemen her zaman m\u00fc\u015f\u00e2run bil-ben\u00e2n (parmakla g\u00f6sterilen) olmu\u015f \u00f6rnek[15]<\/a>\u00a0insanlard\u0131r.\u201d<\/p>\n Metod-2: Metindeki Edebi Referanslar\u0131n Tespiti<\/strong><\/p>\n \u00d6rnek:<\/strong><\/p>\n \u201cBiz hepimiz d\u00fcnyaya g\u00f6z\u00fcm\u00fcz\u00fc beyanla a\u00e7t\u0131k, beyan ninnileriyle b\u00fcy\u00fcd\u00fck, bir noktaya y\u00f6neldikse\u00a0beyan\u0131n sihriyle\u00a0<\/strong>y\u00f6neldik. Bundan sonra da ya\u015farsak, yine beyanla soluklanarak ya\u015fayacak, \u00f6l\u00fcrsek bilgi ve\u00a0beyan mahrumiyetinin kurakl\u0131\u011f\u0131nda<\/strong>\u00a0can verece\u011fiz. Beyan,\u00a0canl\u0131 cenazelere<\/strong>H\u0131z\u0131r soluklar\u0131<\/strong>, ebed\u00ee ya\u015famak isteyenlere de bir\u00a0\u00e2b-\u0131 hayatt\u0131r<\/strong>\u2026 onu usta bir\u00a0neyzen gibi \u00f6l\u00fcler \u00fclkesine \u00fcfleyebilenler<\/strong>, nice bin seneden beri s\u00fcr\u00fcm s\u00fcr\u00fcm ya\u015fayan canke\u015flere, \u00fcst \u00fcste\u00a0\u201cba\u2019s\u00fc ba\u2019de\u2019l-mevt\u201d<\/strong>ler vaad edecek ve o\u00a0\u201c\u00c2d\u201d g\u00f6rm\u00fc\u015f mezarlar<\/strong>\u00a0\u00fczerinde birer\u00a0s\u00fbr tesiri icra ede<\/strong>ceklerdir.\u201d<\/p>\n \u201cHemen her \u015feyiyle eskiyen ve p\u00f6rs\u00fcyen, bu gelenlerin gitti\u011fi, konanlar\u0131n g\u00f6\u00e7t\u00fc\u011f\u00fc, \u201cmal\u0131, m\u00fclk\u00fc, saf\u00e2s\u0131 f\u00e2ni h\u00fclya<\/strong>\u201d[16]<\/a>\u00a0misafirhanede hep taze kalabilen ve her zaman renklerini koruyan bir g\u00fczeller g\u00fczeli varsa, o da beyand\u0131r. Beyan\u0131n yank\u0131land\u0131\u011f\u0131 yama\u00e7larda binlerce kumru\u00a0mur\u00e2kabeye dalar<\/strong>, yeni\u00a0g\u00fcl\u015fenlerin h\u00fclyalar\u0131yla ya\u015far<\/strong>\u2026\u00a0beyan m\u0131zrab\u0131<\/strong>\u00a0bilgi telleri \u00fczerine kalk\u0131p indik\u00e7e e\u015fya\u00a0sem\u00e2a kalkar<\/strong>, h\u00e2diseler il\u00e2h\u00ee bir raks\u0131n \u201chayhuy<\/strong>\u201duyla inler.. beyan\u0131n\u00a0aks-i sad\u00e2s\u0131yla<\/strong>\u00a0inleyen\u00a0\u00e7\u00f6llerde bir de\u011fil, binlerce mecnun<\/strong>\u00a0dola\u015f\u0131r.. onun na\u011fmelerinin duyuldu\u011fu koylarda\u00a0b\u00fclb\u00fcller\u00a0<\/strong>dillerini tutar, yuvalar\u0131na \u00e7ekilir.. onun hayk\u0131r\u0131\u015flar\u0131n\u0131n ula\u015ft\u0131\u011f\u0131 vah\u015fi ormanlarda\u00a0tilkiler<\/strong>\u00a0hileye \u201celveda\u201d eder,\u00a0aslanlar<\/strong>\u00a0kuyruklar\u0131n\u0131 k\u0131sar, inlerine s\u0131\u011f\u0131n\u0131rlar.\u201d<\/p>\n Metod-3: Metin Hangi Problemlere ve Sorulara Cevap Te\u015fkil Ediyor<\/strong>?<\/strong><\/p>\n \u00d6rnek:<\/strong><\/p>\n \u201cNesiller kendilerine g\u00f6sterilecek y\u00fcksek hedef ve ulv\u00ee ideallerle canl\u0131l\u0131klar\u0131n\u0131 korurlar.[17]<\/sup><\/a>\u00a0Hedefsiz, mefk\u00fbresiz kald\u0131klar\u0131nda da kadavrala\u015f\u0131r ve birer iskelet haline gelirler[18]<\/sup><\/a>. Otlar, a\u011fa\u00e7lar, hatta tabiattaki b\u00fct\u00fcn varl\u0131klar, canl\u0131 kald\u0131klar\u0131 s\u00fcrece \u00e7i\u00e7ek a\u00e7ar, meyve verir ve faydal\u0131 olabilirler[19]<\/sup><\/a>. \u0130nsan ise; ancak y\u00fcksek ide\u00e2lleri, aksiyon ve m\u00fccahedeleriyle canl\u0131 kal\u0131r[20]<\/sup><\/a>\u00a0ve varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrebilir. Hareketsiz bir uzvun kire\u00e7lenip kurumas\u0131[21]<\/sup><\/a>, kullan\u0131lmayan bir maddenin paslan\u0131p \u00e7\u00fcr\u00fcmesi ne ise hedefsiz, g\u00e2yesiz, dolay\u0131s\u0131yla da hareketsiz kalan nesillerin[22]<\/sup><\/a>, delik de\u015fik olup gitmesi de ayn\u0131 \u015feydir.\u201d<\/p>\n Metod-4: Kavram \u00c7al\u0131\u015fmas\u0131<\/strong><\/p>\n \u00d6rnek:<\/strong><\/p>\n \u201cBu y\u00fcce vazife, mektepten m\u00e2bede kadar, b\u00fct\u00fcn milli m\u00fcesseselerde hassasiyetle benimsenmeli ve imk\u00e2n elverdi\u011fi nisbette de\u00a0kafa ve kalb izdivac\u0131na<\/strong>\u00a0muvaffak olmu\u015f, ayd\u0131n ve\u00a0hasb\u00ee<\/strong>\u00a0ruhlara g\u00f6rd\u00fcr\u00fclmelidir. Z\u00eera,\u00a0m\u00fcr\u015fid\u00a0<\/strong>ve\u00a0muallim<\/strong>\u00a0evvel\u00e2 kendi ruhunda hakikate eren, sonra da\u00a0s\u00eene<\/strong>sinde tutu\u015fturdu\u011fu\u00a0ilham<\/strong>\u00a0k\u0131v\u0131lc\u0131mlar\u0131n\u0131, \u00e7\u0131raklar\u0131n\u0131n g\u00f6n\u00fcllerine bo\u015faltan olgun insand\u0131r. Evet, k\u00e2inat\u0131n d\u00f6rt bir buca\u011f\u0131ndan gelen\u00a0\u0130l\u00e2h\u00ee tayflar<\/strong>la,\u00a0dima\u011f<\/strong>\u0131n\u0131 ayd\u0131nlatamam\u0131\u015f\u00a0ham ruh<\/strong>lar\u0131n, kitleleri\u00a0insanl\u0131\u011fa y\u00fckseltme<\/strong>\u00a0yolunda yapacaklar\u0131 hi\u00e7bir \u015fey olamayaca\u011f\u0131 gibi,\u00a0d\u00fc\u015f\u00fcnce<\/strong>d\u00fcnyas\u0131 itibariyle etraf\u0131n\u0131 saran \u015f\u00fcphelere \u201cpes\u201d demi\u015f\u00a0derbeder g\u00f6n\u00fcller<\/strong>in de talebelerine verecekleri herhangi bir \u015fey yoktur. Olsa olsa b\u00f6yleleri;\u00a0kuvvet<\/strong>in temsil edildi\u011fi m\u00fcesseselerde,\u00a0ge\u00e7mi\u015fe ait destan ve t\u00fcrk\u00fcler<\/strong>le teselli olur; d\u00een\u00ee hayat ad\u0131na\u00a0folklor\u00a0<\/strong>ve\u00a0merasimler<\/strong>e s\u0131\u011f\u0131n\u0131r ve insano\u011flunun Y\u00fcce Yarat\u0131c\u0131\u2019yla olan m\u00fcnasebetlerinde, ba\u015fkalar\u0131na ait\u00a0menk\u0131belerle<\/strong>\u00a0g\u00fcrler, onlarla kendilerinden ge\u00e7erler; ama kat\u2019iyyen, ilhamlar\u0131 co\u015fturucu, ruhlar\u0131 kanatland\u0131r\u0131c\u0131 ve\u00a0y\u00fcreklere fer verici<\/strong>olamazlar.\u201d<\/p>\n Metod-5: Metinden H\u00fck\u00fcm ve Aksiyon Maddeleri \u00c7\u0131karma<\/strong><\/p>\n \u00d6rnek:<\/strong><\/p>\n \u201cBa\u015fkalar\u0131n\u0131n destan ve menk\u0131beleriyle co\u015fup teselli olmak[23]<\/sup><\/a>, ferd\u00ee ve i\u00e7tim\u00e2\u00ee sorumlulu\u011funu yerine getirmemi\u015f[24]<\/sup><\/a>, \u00e2ciz ve a\u015fa\u011f\u0131l\u0131k duygusuna kap\u0131lm\u0131\u015f kimselere[25]<\/sup><\/a>\u00a0has maraz\u00ee bir keyfiyettir[26]<\/sup><\/a>. Bu hastal\u0131\u011fa m\u00fcbtel\u00e2 olmu\u015f bir cemiyette, f\u00e2tih-ruh yerini, ge\u00e7mi\u015fi destanla\u015ft\u0131ranlara, s\u0131rf eskiye ait t\u00fcrk\u00fcleri m\u0131r\u0131ldananlara ve b\u00fct\u00fcn\u00fcyle mar\u015flara g\u00f6m\u00fcl\u00fcp gidenlere b\u0131rak\u0131r[27]<\/sup><\/a>. B\u00f6yle bir toplumda d\u00een\u00ee d\u00fc\u015f\u00fcnce ve d\u00een\u00ee m\u00fckellefiyetler, a\u015fk ve heyecan mahrumu sefil bir g\u00fcr\u00fbhun inhisar\u0131nda, folklor haline getirilerek[28]<\/sup><\/a>\u00a0y\u0131\u011f\u0131nlar\u0131 e\u011flendirici ve dinlendirici\u00a0[29]<\/sup><\/a>\u00a0bir festiv\u00e2l halini al\u0131r. Ve yine b\u00f6yle bir cemiyette, kalb ve ruhun derece-i hayat\u0131na giden b\u00fct\u00fcn yollarda s\u00f6z ve devran; g\u00f6r\u00fc\u015fleri s\u0131\u011f, d\u00fc\u015f\u00fcnceleri fakir, himmetleri mefl\u00fb\u00e7, i\u00e7 d\u00fcnyalar\u0131 karanl\u0131k ve ba\u015fkalar\u0131n\u0131n ya\u015fad\u0131\u011f\u0131 h\u00e2rikalar\u0131 hik\u00e2ye etmekle teselli olan[30]<\/sup><\/a>\u00a0bir k\u0131s\u0131m haddini bilmezlere kal\u0131r.\u201d<\/p>\n Metod-6: Metnin Ana D\u00fc\u015f\u00fcncelerini Bulma<\/strong><\/p>\n \u00d6rnek:<\/strong><\/p>\n \u201cHer zaman, y\u00fcksek mefk\u00fbre ve y\u00fcce gayeler hedeflenerek ger\u00e7ekle\u015ftirilebilen hamle ve hareketler, fertleri yo\u011furur, \u015fekillendirir ve birer ma\u2019\u015fer\u00ee varl\u0131k haline getirir. Herhangi bir hareketin pl\u00e2nlay\u0131c\u0131lar\u0131, \u015fayet, hissin \u00f6n\u00fcnde akla, heyecan\u0131n \u00f6n\u00fcnde m\u00fc\u015f\u00e2hede ve tecr\u00fcbeye de\u011fer verir ve projelerini il\u00e2h\u00ee mesaj\u0131n ayd\u0131nl\u0131\u011f\u0131nda ger\u00e7ekle\u015ftirebilirlerse, \u00e7ok defa hiss\u00ee mant\u0131kla hareket eden y\u0131\u011f\u0131nlar dahi, duygu ve d\u00fc\u015f\u00fcnce itibariyle bu mant\u0131k ve muh\u00e2keme hareketinin tesirine girip, i\u015f ve icraatlar\u0131nda tedbir ve temkine ula\u015farak, istikamet ve \u00eetid\u00e2l insanlar\u0131yla ayn\u0131 \u00e7izgiye gelirler; d\u00fc\u015f\u00fcnce ve temkin itibariyle birka\u00e7 kadem \u00f6nde bulunan seviye insanlar\u0131 da, onlarla ayn\u0131 his ve heyecan\u0131 payla\u015farak engin bir harman olu\u015ftururlar. B\u00f6ylece, her zaman fikir ve tedbir insan\u0131 olamayanlar dahi, \u015fuur ve idraklerine s\u0131zan bu \u015fekildeki bir anlay\u0131\u015f\u0131 payla\u015fmak, belli \u00f6l\u00e7\u00fcde kolektif \u015fuur potas\u0131nda yo\u011frulmak, hay\u00e2t\u00ee bir mayalanma ve istih\u00e2leden ge\u00e7mek suretiyle ideal bir toplumun fertleri olma seviyesine y\u00fckseleceklerdir. B\u00f6yle bir s\u00fcre\u00e7 i\u00e7indeki b\u00fct\u00fcn olu\u015fumlar, s\u0131rl\u0131 bir k\u0131s\u0131m kuvvetlerin tesirinde meydana geliyor gibi g\u00f6r\u00fcnse de asl\u0131nda b\u00fct\u00fcn bunlar\u0131 hay\u00e2t\u00ee bir men\u015fee irc\u00e2 etmek m\u00fcmk\u00fcnd\u00fcr. Bu men\u015fe\u2019 din ruhuyla beslenmi\u015f milli seciye ve karakterdir. Ge\u00e7mi\u015ften bug\u00fcne, bu milli seciye sayesinde milletimizin b\u00fct\u00fcn fertleri ayn\u0131 duygu ve d\u00fc\u015f\u00fcnceyi payla\u015fm\u0131\u015f, ayn\u0131 m\u00fcl\u00e2hazalarla oturup-kalkm\u0131\u015f, ayn\u0131 heyecanlar\u0131 ya\u015fam\u0131\u015f, ayn\u0131 de\u011ferlerin kavgas\u0131n\u0131 vermi\u015f ve ayn\u0131 mefk\u00fbreyi ger\u00e7ekle\u015ftirmek i\u00e7in yar\u0131\u015fm\u0131\u015flard\u0131r.\u201d<\/p>\n Ana d\u00fc\u015f\u00fcnce:<\/strong>\u00a0Fertlerin y\u00fcksek mefkureler etraf\u0131nda yo\u011frulmas\u0131 ve kolektif bir \u015fuur ile topluca belli bir insani seviyeye ula\u015f\u0131lmas\u0131 gerekmektedir.<\/p>\n Metod-7: Ana D\u00fc\u015f\u00fcnceyi Besleyen \u00d6rneklerin Tespiti<\/strong><\/p>\n \u00d6rnek:<\/strong><\/p>\n \u201cEvet, kuvvet, hakk\u0131n elinde, mant\u0131k ve muhakeme rehberli\u011finde bir k\u0131s\u0131m problemleri \u00e7\u00f6zebilecek potansiyel bir g\u00fc\u00e7 say\u0131lsa da his y\u00f6r\u00fcngeli kaba d\u00fc\u015f\u00fcncenin elinde her zaman bir tahrip aleti olagelmi\u015ftir. Evet, \u0130skender\u2019in ba\u015f\u0131n\u0131 d\u00f6nd\u00fcr\u00fcp bak\u0131\u015flar\u0131n\u0131 buland\u0131ran, Napolyon\u2019un dehas\u0131n\u0131 delik-de\u015fik eden, Hitler\u2019i \u00e7a\u011f\u0131n deli tekesi haline getiren i\u015fte bu kuvvet \u00e7\u0131lg\u0131nl\u0131\u011f\u0131d\u0131r. Ne ac\u0131d\u0131r ki, g\u00fcn\u00fcm\u00fczde, hak da mant\u0131k da muhakeme de bu \u00e7\u0131lg\u0131n kuvvet kar\u015f\u0131s\u0131nda beraber yenik ve \u00e2deta bir esaret ya\u015famakta.[31]<\/sup><\/a>\u201d<\/p>\n Metod-8: Ana D\u00fc\u015f\u00fcnceyi Besleyen \u015eah\u0131s \u00d6rneklerinin \u0130ncelenmesi<\/strong><\/p>\n \u00d6rnek:<\/strong><\/p>\n \u201cBu bekleyi\u015f ve aksiyon sayesinde, bir g\u00fcn mutlaka bizim de dirilece\u011fimize ve d\u00fcnyan\u0131n \u00e7ehresini de\u011fi\u015ftirece\u011fimize inanc\u0131m tamd\u0131r. Ne var ki, b\u00f6yle bir vetirenin ya\u015fanabilmesi i\u00e7in de,\u00a0\u015e\u00e2h-\u0131 Geyl\u00e2n\u00ee derinli\u011finde<\/strong>,\u00a0\u0130mam Gaz\u00e2l\u00ee enginli\u011finde<\/strong>,\u00a0M\u00fcceddid-i Elf-i S\u00e2n\u00ee Rabb\u00e2n\u00eeli\u011finde<\/strong>,\u00a0Mevl\u00e2n\u00e2 a\u015fk u heyecan\u0131nda<\/strong>,\u00a0Bed\u00ee\u00fczzaman c\u00e2miiyyet ve temkininde<\/strong>, g\u00fcn\u00fcm\u00fcz\u00fcn insan\u0131na yepyeni bir ruh vererek ona taptaze bir hayat zemini haz\u0131rlayacak b\u00fcy\u00fck ve g\u00fc\u00e7l\u00fc iradelerin yeti\u015fmesi, yeti\u015fip as\u0131rlardan beri insan\u0131m\u0131z\u0131n duygu, d\u00fc\u015f\u00fcnce ve fir\u00e2setini ezen buhran dalgalar\u0131n\u0131 k\u0131rarak onun ruhunda \u2018C\u00fbd\u00ee\u2019 meltemleri estirebilmesi i\u00e7in zamana, ortama ve imk\u00e2na ihtiya\u00e7 oldu\u011fu da bir ger\u00e7ek.. ve tabi\u00ee kendi kendimizi fethetmeye, ruh mekanizmam\u0131z\u0131 yeniden \u015fekillendirmeye, kalb, his ve d\u00fc\u015f\u00fcnce d\u00fcnyam\u0131z\u0131 onarmaya da\u2026\u201d<\/p>\n Metod-9: Arap\u00e7a, Fars\u00e7a veya Ba\u015fka Dillere Ait Kelimelerin \u00c7al\u0131\u015f\u0131lmas\u0131<\/strong><\/p>\n \u00d6rnek:<\/strong><\/p>\n \u201cKim bilir bu sisli-dumanl\u0131\u00a0d\u00fcnya<\/strong>da\u00a0(deni, tedenni)<\/strong>\u00a0ne b\u00fcy\u00fck\u00a0fikir<\/strong>ler\u00a0(tefekk\u00fcr, m\u00fctefekkir, efk\u00e2r, fikri, fikret)<\/strong>, hep\u00a0berzah<\/strong>ta kal\u0131p hayata ge\u00e7irilemedi ve ne\u00a0ciddi (ciddiyet)<\/strong>\u00a0projeler, bu miyop bak\u0131\u015flar\u0131n bulan\u0131k d\u00fc\u015f\u00fcncelerine \u00e7arparak k\u0131r\u0131ld\u0131! Evet, bunlara g\u00f6re\u00a0e\u015fya (\u015fey)<\/strong>\u00a0veh\u00e2dise<\/strong>lerin\u00a0ihtiva (muhteva, muhtevi, havi)<\/strong>\u00a0etti\u011fi\u00a0m\u00e2n\u00e2 (yani)<\/strong>,\u00a0ilim (malum, alim, muallim, talim, ulema, ilmi, muallem) ve insan (nisyan) -k\u00e2inat (kevn, kevniyyat, tekevv\u00fcn) m\u00fcnasebet<\/strong>leri\u00a0(nispet, nisbi, m\u00fcnasib, neseb)<\/strong>, \u00f6nemsiz, anlams\u0131z \u015feylerdir; \u00fczerinde durmaya de\u011fmez. Bunlara kal\u0131rsa, varl\u0131k ad\u0131na bildi\u011fimizi bilir; bilmediklerimizi de, \u201cNas\u0131l olsa yar\u0131n bilece\u011fiz\u201d\u00a0m\u00fcl\u00e2haza<\/strong>s\u0131yla\u00a0(lahza, melhuz)<\/strong>\u00a0devre<\/strong>den\u00a0(daire, deveran, devran, devair, devretmek)<\/strong>\u00a0\u00e7\u0131kar\u0131r ve her \u015feyi kendi \u201cs\u00e2bite<\/strong>\u201dlerimize\u00a0(sabit, sebat, m\u00fcspet)<\/strong>\u00a0 g\u00f6re keser bi\u00e7er-\u015fekil<\/strong>lendirir\u00a0(\u015fekil, te\u015fekk\u00fcl)<\/strong>;\u00a0icab<\/strong>\u0131nda\u00a0(vacip, vecibe, mucip)<\/strong>\u00a0d\u00fcnya\u00a0kadar (kader, takdir, mukadder, kudret, kadir)\u00a0<\/strong>do\u011frular\u0131 yanl\u0131\u015f, yanl\u0131\u015flar\u0131 da do\u011fru g\u00f6stererek, ilmi de, ara\u015ft\u0131rmay\u0131 da kendi inan\u00e7 ve kendi dogmalar\u0131m\u0131z\u0131n ves\u00e2yetinde pek\u00a0\u00e2l\u00e2 (ulvi, Ali, mualla, ulviyyet, teala, aali)<\/strong>s\u00fcrd\u00fcrebiliriz. Hem de t\u00e2 ba\u015flang\u0131\u00e7tan beri varl\u0131\u011fa da varl\u0131\u011f\u0131n ge\u00e7irdi\u011fi\u00a0safha<\/strong>lara\u00a0(safahat)<\/strong>\u00a0da\u00a0\u015f\u00e2hit<\/strong>mi\u015f\u00e7esine\u00a0(\u015fehadet, m\u00fc\u015fahede, \u015fehit, me\u015fhut, te\u015fehh\u00fct)<\/strong>, kesin bir\u00a0\u00fcslup<\/strong>la at\u0131p tutarak ve bir\u00a0k\u0131s\u0131m (taksim)<\/strong>faraziye<\/strong>lerle\u00a0(farz etmek, farz)<\/strong>\u00a0her \u015feyi oldu-bittiye getirerek.\u201d<\/p>\n Metod-10: Kullan\u0131lan Temsillerin \u00c7a\u011fr\u0131\u015ft\u0131rd\u0131\u011f\u0131 M\u00fclahaza ve Resimler<\/strong><\/p>\n \u00d6rnek:<\/strong><\/p>\n \u201cG\u00f6n\u00fcller, sevginin\u00a0dirilten hava<\/strong>s\u0131n\u0131[32]<\/sup><\/a>\u00a0teneff\u00fcs ettikleri<\/strong>[33]<\/sup><\/a>,\u00a0sevgi \u00e7a\u011flayanlar\u0131nda ar\u0131nd\u0131klar\u0131<\/strong>[34]<\/sup><\/a>, sevgiyle\u00a0sarma\u015f-dola\u015f<\/strong>[35]<\/sup><\/a>\u00a0olduklar\u0131,\u00a0sevgi koklad\u0131klar<\/strong>\u0131[36]<\/sup><\/a>\u00a0ve sevgi soluklad\u0131klar\u0131 nisbette, insan olmadaki engin derinlikleri duyar ve duyurur;\u00a0sonsuzlu\u011fa namzed<\/strong>[37]<\/sup><\/a>\u00a0olman\u0131n s\u0131rlar\u0131n\u0131 kavrar ve sevginin derinli\u011fine g\u00f6re\u00a0muhabbet ve al\u00e2ka halkalar\u0131<\/strong>[38]<\/sup><\/a>, geni\u015fleye geni\u015fleye topyek\u00fcn varl\u0131\u011f\u0131 kaplar; hatta gider t\u00e2 sonsuza ula\u015f\u0131r,\u00a0sonsuzun rengini al\u0131r<\/strong>[39]<\/sup><\/a>\u00a0ve her yerde \u201cO\u2019ndan \u00f6t\u00fcr\u00fc\u201d deyip \u00e7evresine\u00a0sevgi ve iltifat ya\u011fd\u0131r\u0131rken<\/strong>[40]<\/sup><\/a>, her yerde bundan \u00f6t\u00fcr\u00fc aranan, sevilen biri haline gelir.\u201d<\/p>\n Metod-11: Farkl\u0131 Bir Dile Terc\u00fcme<\/strong><\/p>\n Metod-12: Kullan\u0131lan D\u00fc\u015f\u00fcnce ve H\u00fck\u00fcmlerin \u00d6rneklerini Bulma<\/strong><\/p>\n \u00d6rnek:<\/strong><\/p>\n \u201cBu itibarla da, evvel\u00e2 millet olarak bizim, sonra da topyek\u00fbn insanl\u0131\u011f\u0131n iradelerimize fer, g\u00f6zlerimize nur ve g\u00f6n\u00fcllerimize \u00fcmit kazand\u0131racak ve bizi yeni inkisarlara u\u011fratmayacak[41]<\/sup><\/a>\u00a0y\u00fcksek bir mefk\u00fbreye ihtiyac\u0131m\u0131z var. Akl\u00ee, mant\u0131k\u00ee, hiss\u00ee bo\u015fluklar\u0131 olmayan ve yukar\u0131da s\u00f6z konusu edilen olumsuzluklara kar\u015f\u0131 kapal\u0131 bulunan, \u015fartlar el verdik\u00e7e de realize edilebilen bir mefk\u00fbre ve bir g\u00e2ye-i hayale ihtiyac\u0131m\u0131z var. Yery\u00fcz\u00fcnde d\u00fc\u015f\u00fcnce d\u00fcnyalar\u0131n\u0131n merkez de\u011fi\u015ftirdi\u011fi[42]<\/sup><\/a>, temel ve kal\u0131c\u0131 al\u00e2kalar\u0131n \u015fah\u0131slar \u00e2leminden fikirler \u00e2lemine kayd\u0131\u011f\u0131[43]<\/sup><\/a>, \u00fcst \u00fcste yan\u0131lmalar\u0131n insanlar\u0131 bundan sonraki tespitlerinde daha hassas olmaya zorlad\u0131\u011f\u0131[44]<\/sup><\/a>\u00a0bir d\u00f6nemde ya\u015f\u0131yoruz. Bu genel durum e\u011fer bir k\u0131s\u0131m tutarl\u0131 stratejilerle de\u011ferlendirilebilir ve toplumdaki metafizik gerilim[45]<\/sup><\/a>\u00a0ve birka\u00e7 as\u0131rl\u0131k aktivite y\u00fcksek bir ideal etraf\u0131nda iyi organize edilebilirse, bug\u00fcn olmasa da \u00e7ok yak\u0131n bir gelecekte, b\u00fcy\u00fck \u00e7o\u011funluk itibar\u0131yla insanl\u0131k -belli \u00f6l\u00e7\u00fcde de olsa- bu c\u00e2zibe merkezinin \u00e7evresinde mutlaka bir araya gelecektir.\u201d<\/p>\n Metod-13: Dikkatimizi \u00c7eken \u00dc\u00e7 \u015eey<\/strong><\/p>\n Metod-14: Ba\u015fl\u0131k Bulma<\/strong><\/p>\n Metod-15: Us\u00fcl ve Prensip \u00c7\u0131karma<\/strong><\/p>\n \u00d6rnek:<\/strong><\/p>\n \u201cMekanik bir sistemde k\u00fc\u00e7\u00fck bir par\u00e7an\u0131n eksikli\u011fi, o m\u00fckemmel sistemi bir enkaz y\u0131\u011f\u0131n\u0131 haline getirdi\u011fi gibi, b\u00fcy\u00fck iddialarla ortaya at\u0131lan ideolojiler de b\u00fcy\u00fck \u00f6l\u00e7\u00fcde be\u015fer tabiat\u0131na ters olmalar\u0131, her kesimi kucaklayamamalar\u0131, vaad ettiklerini ger\u00e7ekle\u015ftirememeleri, insanl\u0131\u011f\u0131n ihtiya\u00e7lar\u0131na cevap verememeleri; dahas\u0131 bir k\u0131s\u0131m insan\u00ee de\u011ferleri g\u00f6z ard\u0131 etmeleri, hatt\u00e2 baz\u0131lar\u0131 itibar\u0131yla, insanlar aras\u0131nda kin, nefret ve gayz duygular\u0131n\u0131 k\u00f6r\u00fcklemeleri a\u00e7\u0131s\u0131ndan, g\u00fcn\u00fcm\u00fczdeki ideolojilerin hemen hepsi art\u0131k birer d\u00fc\u015f\u00fcnce enkaz\u0131 haline gelmi\u015ftir veya toplumlar taraf\u0131ndan \u00f6yle \u201calg\u0131lanmakta\u201dd\u0131r. Dolay\u0131s\u0131yla da, denebilir ki, bug\u00fcn, k\u00fc\u00e7\u00fck bir az\u0131nl\u0131\u011f\u0131n d\u0131\u015f\u0131nda, hemen herkes sars\u0131k, herkes \u00fcmitsiz, herkes ku\u015fkulu bir bekleyi\u015f ve sebepler \u00fcst\u00fc bir aray\u0131\u015f i\u00e7inde.\u201d<\/p>\n Prensipler:<\/p>\n Ortaya koydu\u011fumuz sistem;<\/p>\n Bu \u00f6zellikleri vadetmeyen ortamlarda yeti\u015fen insanlarda;<\/p>\n Metod-16: M\u00fcellifin His D\u00fcnyas\u0131n\u0131 Analiz Etme<\/strong><\/p>\n\n
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