Carmen SCHUHMANN, Annelieke DAMEN, Çevirmen: Mustafa KISAKOL

İyiyi Temsil Etmek: Seküler Bir Çağda Pastoral Bakım

“Seküler bir çağ”da (Taylor 2007) pastoral bakım artık sadece belirli dini gelenekler ve topluluklarla ilişkili değildir. Seküler kurumlarda çalışan pastoral bakıcılar, dindar ve dindar olmayan kişilere benzer şekilde bakım sağlarlar ve bazı Batı toplumlarında pastoral bakım terimi dini yönü olmayan (hümanist) bakım için de kullanılır. Seküler bağlamlarda, “manevi bakım” terimi genellikle “pastoral bakım” teriminin yerine kullanılabilmektedir. Hâlbuki manevi bakım, çeşitli profesyoneller tarafından sağlanır, bu nedenle pastoral bakıcılar çalışmalarının ayırt edici özelliğini açıklamak için yeterli ve ikna edici bir dil geliştirme zorluğuyla karşı karşıyadır. Bu makalede yazarlar, pastoral bakım verenlerin ya da pastoral bakım alıcılarının belirli dünya görüşlerine (dini ya da değil) bağlı olmayan bir kavramsal pastoral bakım anlayışı geliştirmek için felsefi dile yönelmişlerdir. Taylor (1989, 2007) ve Murdoch (1970)’un çalışmalarına dayanarak pastoral bakımı, insanların “ahlaki alan”a yönelme girişimleriyle ve pastoral bakımın ayırt edici özelliğini “iyiyi yani güzeli temsil eden” olarak açıklamaktayız. Murdoch, “iyi”yi hem egonun ötesinde bir hareket hem de insanın kırılganlığı, ıstırap ve kötülüğü gerçeği ile ilişkili olan, seküler bir aşkınlık fikriyle ilişkilendirmiştir. “İyiyi temsil eden” pastoral bakıcıların sadece bireylerin varoluşsal ve manevi süreçlerini desteklemekle kalmayıp aynı zamanda diyalog geliştirme ve sosyal adaleti teşvik etme ve, çalıştıkları örgütlerde ve genel olarak toplumda insanlık dışı uygulamaları eleştirme görevine sahip olduklarını iddia etmekteyiz.

Anahtar Kelimeler:

Pastoral bakım, Manevi bakım, Papazlık, Seküler çağ, Aşkınlık, Varoluşçu ve manevi süreçler, Iris Murdoch, Iris Murdoch, Iris Murdoch, Iris Murdoch

Representing the Good: Pastoral Care in a Secular Age

In ‘a secular age’ (Taylor 2007), pastoral care is no longer exclusively associated with specific religious traditions and communities. Pastoral caregivers who work in secular institutions provide care to religious and nonreligious people alike, and in several Western societies the term pastoral care is used in relation to nonreligious (humanist) care. In secular contexts, the term ‘pastoral care’ is often replaced by the term ‘spiritual care.’ Spiritual care, however, is provided by various professionals, so pastoral caregivers face the challenge of developing adequate and convincing language to explain what is distinctive about their work. In this article, the authors turn to philosophical language in order to develop a conceptual understanding of pastoral care that does not depend on the specific worldview—religious or nonreligious—of either pastoral caregivers or receivers of pastoral care. Using the work of Taylor (1989, 2007) and Murdoch (1970), we explain pastoral care as engaging with people’s attempts to orient in ‘moral space’ and the distinctive quality of pastoral care as ‘representing the Good.’ Murdoch associates ‘the Good’ with a secular idea of transcendence that is both a movement beyond the ego and an engagement with the reality of human vulnerability, suffering, and evil. We argue that pastoral caregivers who ‘represent the Good’ have the task not only of supporting the existential and spiritual processes of individuals but also of promoting dialogue and social justice and of critiquing dehumanizing practices in the organizations in which they work and in society at large.

Keywords:

Pastoral care, Spiritual care, Chaplaincy, Secular age, Transcendence, Iris Murdoch, Existential and spiritual processes,

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