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Dinî yaşayış bilişsel, duygusal ve davranışsal içeriklerle bir bütünlük arz etmektedir. Bireydeki din duygusu hem bilişsel hem de davranışsal boyuttaki birçok dinî davranışın kökeninde yer almaktadır. Dinî kuralların insan hayatında geniş ölçüde etkili olması, inancın duygusal karakteri ile yakından ilgilidir. Duyguları ile hareket eden bireyin, düşüncelerinin ve davranışlarının değişmesi oldukça zor gerçekleşmektedir. İnsanın dinine bağlılığı, inanılan dinin rasyonelleştirilme düzeyinden çok, din duygusuyla ilgilidir. Bu çalışmanın amacı, dinî inancın özünde yer alan din duygusunu duygular bağlamında incelemektir. Aynı zamanda dinî yaşayışa eşlik eden dinî korku, dinî sevgi, dinî ümit ve dinî bağlanma gibi dinî duyguların temel duygular zemininde nerede konumlanabileceğini belirlemeye çalışmak da bu çalışmanın amaçları içerisindedir. Amaca uygunluğu açısından teorik desenli bir yöntem benimsenmiş olup, literatür taraması ve elde edilen kaynakların analiz edilmesi ile konunun betimlenmesi planlanmaktadır. Yerli literatürde din duygusu ve dinsel yaşayışta tecrübe edilen dinî duyguların temel duygular ekseninde nasıl konumlanabileceğine yönelik çalışmalara rastlanılmaması, bu çalışmanın gerekçelerindendir. Fakat psikoloji ve din psikolojisi alanlarında din duygusuna dair çalışmaların kısıtlılığı, bu araştırmanın hem gerekçesi hem de konunun çalışılma güçlüğünün bir göstergesi olarak değerlendirilebilir. Din duygusunun farklı görüntüleri bazı din tanımlarında ve teorilerde de karşımıza çıkmaktadır. Dinin kökenlerine dair bazı teorilere bakıldığında bu teorilerin birtakım duygusal unsurlar içerdiği görülmektedir. Olay ve nesnelere canlılık atfedilmesi anlamına gelen animizm teorisinde korku, saygı ve yüceltme gibi duyguların varlığı dikkat çekmiştir. Natürizm teorisinde de benzer şekilde korku hissi ön plana çıkmaktadır. Fıtrat teorisinde doğuştan insanda bir din duygusunun varlığı vurgulanmakta, insanın bilişsel ve duygusal donanımları ile inanca hazır bir şekilde dünyaya geldiği savunulmaktadır. Dinî yaşayış içerisinde yoğun olarak tecrübe edilen güven, korku, umut, sevgi ve bağlılık gibi duygularla vicdan, merhamet ve adalet gibi ahlâkî duygular, din duygusunu besleyen önemli deneyimlerdir. Bu sebeple söz konusu duyguların din duygusuyla ilişkileri tasvir edilmeye çalışılmıştır. Literatür taraması ile ulaşılan kaynakların değerlendirilmesi sonucunda din duygusu ve dinî duygulara dair iki husus öne çıkmaktadır: Bunlardan ilki din duygusunun, bireyin kişiliğinde yer edinmiş dinî inancın aşkın bir özü olduğu yönündedir. İnsandaki bu özün din duygusu olarak ifade edilmesinin nedeni ise duygu ya da his kavramlarının, bu öz için kullanılabilecek en uygun anlamları içermesinden ileri gelmektedir. Din duygusu, insanın hem bilişsel hem de davranışsal aktivitesi ile işleyerek bireyin dinî yaşayışının niteliğini belirlemede önemli bir rol oynamaktadır. İkinci öne çıkan husus ise, dinî yaşayışta oluşan dinî duyguların temel duygular olmadığı, aksine sevgi, korku, ümit, bağlılık vb. temel duyguların özdeki din duygusu ile kombinasyonu neticesinde ortaya çıktığı fikridir. Bu duyguların ayırt edici yönü ise temel duygulara oranla daha derin ve daha uzun süreli hissedilmeleridir.
Religious life provides an integrity with cognitive, emotional and behavioral contents. Religious emotion in a person is the source of many religious behaviors in both cognitive and behavioral dimensions. The fact that religious rules are widely effective in human life is closely related to the emotional character of faith. The person who moves with his emotions, his thoughts and behaviors are quite difficult to change. The devotion of man to the religion is more related to the sense of religion than the level of rationalization of the believed religion. The purpose of this study is to study the religious sense that is in the essence of religious faith in the context of emotions. At the same time, trying to determine where religious feelings, such as religious fear, religious love, religious hope and religious bonding, which accompany religious life, can be placed on the ground of the basic feelings, is also within the objectives of this study. A method of theoretical pattern has been adopted in terms of objective suitability, and literature scan and the analysis of the obtained resources are planned to describe the subject. The fact that in indigenous literature there is no study of how religious feelings and religious feelings experienced in religious life can be placed in the core emotions axis is one of the reasons for this study. But the limitation of the studies on religious sense in the fields of psychology and religious psychology can be considered as both the reason for this research and an indicator of the difficulty of the subject being studied. Different images of religious feelings appear to us in some religious definitions and theories. If you look at some theories about the origins of religion, it seems that these theories contain a number of emotional elements. In the theory of animism, which means attributing vitality to events and objects, the existence of emotions such as fear, respect and praise has been highlighted. In theory of naturalism, the feeling of fear is in the forefront. In the theory of Fitrate, the existence of a religious sense in the human being is emphasized, and it is defended that the human being with its cognitive and emotional equipment is prepared for faith to be born. The moral feelings, such as conscience, mercy and justice, with feelings such as confidence, fear, hope, love and devotion, which are deeply experienced in religious life, are important experiences that feed the sense of religion. This is why the relationships of the emotions with religious emotions were attempted to be illustrated. As a result of the assessment of the resources achieved by the literature scan, two aspects of religious and religious feelings are highlighted: the first of them is that religious feelings are the essence of love of religious beliefs found in the individual’s personality. The reason that this essence in man is expressed as a religious sense is that the concepts of emotions or feelings contain the most appropriate meanings that can be used for this essence. Religious emotion plays an important role in determining the nature of the individual’s religious life by processing both the cognitive and behavioral activities of the person. The second point outlined is that the religious feelings formed in religious life do not have basic feelings, but love, fear, hope, devotion, etc. It is the idea that the basic emotions arise as a result of the combination of religious emotions with others. The distinctive aspect of these emotions is that they feel deeper and longer than the basic emotions.
Religious life is integrated with cognitive, emotional and behavioral content. The religious sentiment in the individual is at the root of many religious behaviors in both cognitive and behavioral dimensions. The wide influence of religious rules in human life is closely related to the emotional character of faith. It can be quite difficult to change the thoughts and behaviors of the individual acting with his emotions. The attachment of human to his religion is related to the sentiment of religion rather than the rationalization level of the religion believed. The aim of this study is to examine the religious sentiment which is at the core of religious belief in the context of emotions. It is also within the scope of this study where religious feelings such as religious fear, religious love, religious hope and religious attachment can be positioned in the context of basic emotions. Since it is considered suitable for the purpose, a theoretical method has been adopted and it is planned to describe the subject by literature review and analysis of the obtained sources. The reasons for this study are the lack of studies in the local literature about how religious emotions appearing in religious life and on the basis of basic emotions. However, the rarity of studies on the religious sentiment in the fields of psychology and psychology of religion can be considered both as a justification of this research and as an indicator of the difficulty of studying the subject. Different images of the religious sentiment appear in some definitions and theories of religion. When some theories about the origins of religion are examined, it is seen that these theories contain some emotional elements. The presence of emotions such as fear, respect and exaltation in the theory of animism, which implies vitality to events and objects, has attracted attention. Similarly, in the theory of naturism, fear comes to the fore. In the theory of disposition, there is an innate religious sentiment in human. It is argued that human beings are born in a way that is ready for faith with his cognitive and emotional abilities. The feelings of trust, fear, hope, love and attachment, which are experienced intensively in religious life, and moral emotions such as conscience, compassion and justice are important experiences that nourish the religious sentiment. Therefore, it is tried to describe the relationship of these feelings with the religious sentiment.As a result of the literature review, two issues regarding religious sentiment and religious emotions come to the fore: The first of these is that the religious sentiment is a transcendent essence of the faith in the personality of the individual. The reason why this essence in human is expressed as a religious sentiment is that the concepts of emotion or feeling contain the most appropriate meanings that can be used for this essence. The religious sentiment plays an important role in determining the quality of the individual's religious life by functioning with both cognitive and behavioral activity. The second point is that the religious feelings in the religious life are not the basic emotions, but rather the combination of the basic emotions such as love, fear, hope, loyalty with the religious sentiment. The distinctive aspect of these (religious) emotions is that they are felt deeper and longer lasting than basic emotions.
Alan : İlahiyat
Dergi Türü : Ulusal
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