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Genellikle belirli bir siyasi duruş veya yaşama ilişkin bir düşünce biçimi olarak görülen ve geleneksel sosyal düzenin savunusunu yapmakla diğer rakip ideolojilerden ayrılan muhafazakâr düşüncenin temel ontolojik dayanaklarından birisi de gelenek kavramıdır. Muhafazakâr doktrinin özünü, 18. yüzyıldan itibaren Batı Avrupa’da ortaya çıkan bazı devrimsel nitelikteki gelişmelerin toplumlarda meydana getirdiği tahribatlara karşı verilen tepkiler oluşturmuş ve bu tepkiler ilk kez, 1789 Burjuva Devrimi sırasında ve sonrasında dillendirilmiştir. Zira devrim; müesses nizamı ve bu nizamı besleyen her tür toplumsal yapı ve kurumu “özgürlük, eşitlik ve kardeşlik” adına alaşağı etmiş ve yerine rasyonel ve aydınlanmacı bir dünya düzeni ikame etmeye çalışmıştır. Yeni kurulan siyasi düzen, bir yandan toplumun belkemiğini oluşturan geleneksel ve dinsel değerleri zamanın dışına atmaya çalışmış, diğer yandan büyük ölçekli politik ve kültürel değişime yol açmıştır. Radikal aydınlanma düşüncesinin rehberliğinde ortaya çıkan bu değişimin sadece Fransa toplumuyla sınırlı kalmayacağını ve zaman içinde diğer Avrupa ülkelerine de sirayet ederek sonradan telafisi mümkün olmayan toplumsal ve siyasal gelişmelere yol açacağını düşünenler, muhafazakâr ideolojinin bir dünya görüşü olmasının ve politik bir tutum haline gelmesinin temellerini atmışlardır. Dolayısıyla muhafazakârlığın, aslında muhafaza etme arzusunu içinde barındıran bir paradigma olarak “değişim için değişim” fikrine karşı çıkan bir düşünce biçimi olduğu söylenebilir. Bu düşünce biçiminin temel unsurlarının başında her ne kadar; pragmatizme, aklın yetersiz oluşuna, otoriteye, hiyerarşiye ve mülkiyete duyulan inanç gelse de, muhafazakârlığın esas tutunduğu dalın, sığındığı limanın ve savunduğu görüşün gelenek olduğunu belirtmek gerekir. Çünkü muhafazakâr düşüncenin merkezi teması olan gelenek, sadece toplumun geçmişten getirdiği birtakım ritüellerin, örf ve ananelerin toplamı değildir, gelenek, toplumun hafızası, kaynağı ve dayanağıdır. Kadim bilgeliğin oluşturduğu ve yılların eskitemediği değerlerin bütünüdür. İnanç formlarının ve birlikte yaşama kültüründen meydana gelen teamüllerin kurumsallaşmasıdır. Bu makalede muhafazakârlığın ontolojik dayanağını oluşturan gelenek kavramının sosyolojik bir okumasına girişerek, muhafazakârlığın geleneğe dayalı bir duruş olduğu kadar, aynı zamanda kendisinin de aslında bir gelenek olduğu savı ileri sürülecektir.
One of the basic ontological foundations of conservative thought, which is often seen as a form of thought about a particular political position or life and which is separated from other rival ideologies by defending the traditional social order, is the concept of tradition. The essence of the conservative doctrine formed the reactions against the destruction of some revolutionary developments in Western Europe from the 18th century, and these reactions were first spoken during and after the 1789 bourgeois revolution. For the revolution has undermined all kinds of social structures and institutions that feed the institutions and these institutions in the name of "Freedom, Equality and Brotherhood" and has tried to establish a rational and illuminating world order instead. The newly established political order has, on the one hand, tried to remove the traditional and religious values that form the society’s body, and on the other hand has led to a large-scale political and cultural change. Those who believe that this change that occurs under the guidance of the idea of radical illumination will not only remain limited to the French society and will lead to social and political developments that can not be later repaired by the time to the other European countries, have set the foundation for the conservative ideology to be a world view and to become a political attitude. Therefore, it can be said that conservation is a form of thought that is contrary to the idea of "changing for change" as a paradigm that actually contains the desire to preserve. Although the main elements of this form of thought are: pragmatism, the insufficiency of mind, the belief in authority, hierarchy and property, it is necessary to note that the branch in which conservation is based, the port in which it is sheltered, and the view in which it is defended, are a tradition. For tradition, which is the central theme of conservative thought, is not just the sum of a number of rituals, orphans and ananates brought by society from the past, but tradition is the memory, source and foundation of society. An ancient wisdom is the whole of values that years have not existed. It is the organization of forms of faith and the teamulles that arise from the culture of living together. In this article, by entering into a sociological reading of the concept of tradition which forms the ontological basis of conservation, the argument is that conservation is a tradition-based attitude, and that it itself is actually a tradition.
One of the main ontological foundations of conservative thought, often seen as a form of thought about a particular political stance or political life and distinguished from other competing ideologies by making the defense of the traditional social order is the concept of tradition. The essence of the conservative doctrine has been formed by reactions against destruction of societies by some revolutionary developments in Western Europe from the 18th century. These reactions were expressed for the first time during and after the bourgeois revolution of 1789. This is because the revolution overthrew establishment and all the social structures and institutions that nourish this system in the name of “freedom, equality and fraternity” and tried to substitute a rational and enlightened world order instead. The newly established political order, on the one hand, tried to expel the traditional and religious values that constitute the backbone of society, and on the other hand led to large-scale political and cultural changes. Those who think that this change in the guidance of radical Enlightenment will not only be limited to French society, but will spread to European countries over time and cause social and political developments that could not be reversed, have laid the foundations of conservative ideology as a worldview and a political attitude. Therefore, conservatism can be said to be a form of thought opposed to the idea of “change for change” as a paradigm that embodies the desire to preserve. Although the main element of this form of thinking is faith for pragmatism, insufficiency of reason, authority, hierarchy and ownership, it should be noted that the main pillar and supported view of conservatism is tradition. Because the tradition, being the central theme of conservative thought, is not just the sum of some rituals, customs and traditions brought by society from the past. Tradition is the memory, source and basis of society. It is the whole of the values that ancient wisdom has created that cannot be worn out. It is the institutionalization of the forms of belief and the traditions arising from the culture of coexistence. In the article it will be argued that while conservatism is a stance based on tradition it is also a tradition itself by attempting to sociologically read the concept of tradition, which constitutes the ontological basis of conservatism.
Alan : Eğitim Bilimleri; Filoloji; Güzel Sanatlar; Hukuk; İlahiyat; Sosyal, Beşeri ve İdari Bilimler; Spor Bilimleri
Dergi Türü : Uluslararası
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