The point to which the capitalist claim to civilization has brought humanity can be seen much more clearly today. The institutions and institutions of representative democracy are under global attack. The threat comes directly from those who exploit the rents of this system.
The Epistein case is not a collection of individual weaknesses or any ordinary case of moral corruption, but a mechanism of hostage-taking by the global system. Beyond individual moral failings, it is an operation to impose a systematic policy of siege and occupation.
In particular, the ambition to consume unlimitedly and to manage all the world's resources by concentrating them in a single hand has led to the current situation.
Not only Western countries but also many Middle Eastern countries, including Turkey, face the same risks.
The alternative to this global systematic decay can undoubtedly be built through the solidarity and meeting of the victims. The moral reference codes of Islamic values, with all their color, diversity and heteroxia, contain a serious potential as a heritage.
The heritage of historical civilizations that have contributed to the world of values, such as China and India, is also part of the common heritage of humanity, just like ancient Greece.
In this sense, Islam is not a rival or an alternative to previous religions and belief systems, but a complement to them. The preference for winning the society and establishing a throne in the hearts of humanity rather than seizing power is the most precious priority of the ancient Khorasanian culture.
Making the choice to contribute to the world of values instead of acquiring unlimited power is a decisive difference. The individual and local repercussions of strategies based on fighting, conquering and exploiting are individualistic ambitions or organized mechanisms of evil that have lost their ethical braking mechanisms.
The only real alternative to the hegemony of capital that threatens humanity is the participation of societies in the liberation struggle instead of waiting for a savior.
In the face of the construction of democracy as a distraction and control mechanism, participatory civil and political mechanisms will find meaning through the effort of all humanity to produce values.
In Turkish politics, as well as at global political crossroads, the meeting of these values and participatory methods can become a powerful alternative.
Instead of ethnic, religious and regional divisions that vertically divide society and humanity, the reconciliation and solidarity of the victimized groups marginalized by capitalism means the construction of an effective alternative.