A\u00e7\u0131klan\u0131lmas\u0131n\u0131 istemedi\u011fimiz an\u0131lardan ka\u00e7\u0131nmak i\u00e7in s\u00f6z\u00fc doland\u0131r\u0131p, kendimizi \u00e7\u0131kmaza sokar\u0131z ya; ayr\u0131nt\u0131lara sar\u0131larak anlat\u0131m\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fcm\u00fcz i\u015fte o anda \u00e7evremizdekiler bizden iyice ku\u015fkulanmaya ba\u015flam\u0131\u015flard\u0131r bile… \u00c7\u00fcnk\u00fc eski deyi\u015fle, konuyu \u201cl\u00e2f kalabal\u0131\u011f\u0131na\u201d bo\u011fmak, bir gizlenme ya da gizleme iste\u011finin, bir \u00e7aresizli\u011fin belirtisidir. Gizlenmek istenen \u015fey, o konudaki bilgisizli\u011fimizdir, yetersizli\u011fimizdir. An\u0131lar\u0131n i\u00e7inden yaln\u0131zca ba\u015far\u0131lar\u0131, yengileri se\u00e7erek oldu\u011fumuzdan ba\u015fka tan\u0131nmak iste\u011fi de ki\u015fiyi ayn\u0131 tutars\u0131zl\u0131\u011f\u0131n alacakaranl\u0131\u011f\u0131na s\u00fcr\u00fckler.\u00a0 Bir d\u00fc\u015f\u00fcnceyi payla\u015fmak i\u00e7in olmayacak \u00f6rneklere ba\u015fvuranlardan; okuduklar\u0131n\u0131n, izlediklerinin yorumuna giri\u015fmek yerine, kulaktan dolma bilgilerle s\u00f6z\u00fcn ucunu ka\u00e7\u0131ranlardan yay\u0131lan o g\u00fcvensizlik imgesi ne kadar \u00fcrk\u00fct\u00fcc\u00fcd\u00fcr?<\/p>\n
Asl\u0131nda, alg\u0131lar\u0131n, bilginin bir d\u00fc\u015f\u00fcnceye varmas\u0131 evreni de \u00f6z\u00fcm\u00fcz\u00fc de tan\u0131mlayabilmek ad\u0131na bir ilk ad\u0131md\u0131r. Bireyin an\u0131lar\u0131n\u0131 yazarken ger\u00e7ek d\u0131\u015f\u0131 \u00f6zenmelere kap\u0131lmas\u0131 neredeyse ka\u00e7\u0131n\u0131lmazd\u0131r. Bellek, an\u0131lar\u0131n tortusu i\u00e7inden mutluluk ve haz anlar\u0131n\u0131 hortumlamay\u0131 sever. \u201cOtobiyografiler\u201d i\u00e7in diyebilirim ki, inand\u0131r\u0131c\u0131l\u0131klar\u0131n\u0131 bir yana b\u0131rakal\u0131m; ya bir savunma metni olarak bi\u00e7imlenirler, ya da de\u011fme ser\u00fcven romanlar\u0131na ta\u015f \u00e7\u0131kartacak denli kurmacayla kotar\u0131lm\u0131\u015f bir anlat\u0131ma d\u00f6n\u00fc\u015f\u00fcrler. Oysa deneme yaz\u0131lar\u0131, bilin\u00e7alt\u0131n\u0131 s\u0131kl\u0131kla yoklayan bir istemin sonucudurlar. Denemenin\u00a0 o u\u00e7suz bucaks\u0131z g\u00f6r\u00fc\u015f alan\u0131, yazar\u0131n ve okuyucunun bilin\u00e7lerinde hem de bilin\u00e7altlar\u0131nda dinlendirilen d\u00fc\u015f\u00fcnceyle sonsuzca vars\u0131lla\u015fmas\u0131n\u0131 s\u00fcrd\u00fcr\u00fcr. \u00d6yleyse k\u0131saca denebilir ki, an\u0131lardan ne roman olur, ne de an\u0131lar\u0131m\u0131z\u0131 s\u0131ralamakla, kendi ya\u015fam \u00f6yk\u00fcm\u00fcz\u00fc yazabiliriz.<\/p>\n
Deneme t\u00fcr\u00fcnde yazmak i\u00e7 sese ba\u015fvurmakt\u0131r. D\u00fc\u015f\u00fcnsel birikimi k\u0131\u015fk\u0131rtan o ard\u0131 arkas\u0131 gelmeyen sorular\u0131n, \u00fcst \u00fcste y\u0131\u011f\u0131lan alg\u0131larla s\u00fcre giden ya\u015fam \u00e7alkant\u0131s\u0131n\u0131n durulmas\u0131 beklenir. S\u00f6z\u00fcn en yal\u0131n haliyle anlat\u0131ma ba\u015flan\u0131r. Bundan b\u00f6yle yeni sorular t\u00fcretmeye ba\u015fvurulmaz. Kavray\u0131\u015f boyutu \u00f6ylesine kucaklay\u0131c\u0131d\u0131r ki, bundan b\u00f6yle dil cambazl\u0131klar\u0131na, belirsiz s\u00f6ylemlere yer kalmam\u0131\u015ft\u0131r; gerek de duyulmaz.<\/p>\n
Adnan Ad\u0131var, Halit Ziya U\u015fakl\u0131gil, A. Hamdi Tanp\u0131nar, Cemil Meri\u00e7, Orhan Burian, Melih Cevdet Anday, C. S\u00fcreyya, Vedat G\u00fcnyol, Attil\u00e2 \u0130lhan, Sal\u00e2h Birsel, Tahsin Y\u00fccel, Sabahattin Ey\u00fcbo\u011flu, Nermi Uygur, Memet Fuat, Samim Kocag\u00f6z, Nermi Uygur, Azra Erhat, Vecihi Timuro\u011flu ve burada adlar\u0131n\u0131 anamad\u0131\u011f\u0131m nice yazar\u0131m\u0131z, birbirlerinden olduk\u00e7a ba\u015fka ba\u011flamlardan yola \u00e7\u0131karak \u201cdeneme\u201d diye adland\u0131rd\u0131\u011f\u0131m\u0131z bu i\u00e7ten s\u00f6yleme y\u00f6nelmi\u015flerdir. Kimi yazar, felsefeden, tarihten, mitolojiden ya da arkeolojiden s\u00f6z ederken birden \u00f6z seslerini y\u00fckselterek bu t\u00fcrde kalemlerine yol verirler. Kimileri de yaz\u0131ndan dem vurmu\u015fken, \u2018ele\u015ftirel\u201d bir yakla\u015f\u0131mla birden \u201cben\u201d lik evrenlerine d\u00f6nerler. Baz\u0131 yazarlar ise, poetikan\u0131n \u0131ss\u0131z k\u00f6\u015felerinden seslenerek denemeler kaleme al\u0131rlar. Nurullah Ata\u00e7 bu durumu \u015f\u00f6yle a\u00e7\u0131klar:<\/p>\n
\u201cDeneme, \u2018ben\u2019<\/strong>in \u00fclkesidir. \u201cBen\u201d demekten \u00e7ekinen, her g\u00f6rg\u00fcs\u00fcne, her g\u00f6revine ister istemez \u2013kendisinden-bir par\u00e7a katt\u0131\u011f\u0131n\u0131 kabul etmeyen ki\u015fi denemecili\u011fe \u00f6zenmesin.\u201d<\/em><\/p>\n Bu s\u00f6ylem, denemecili\u011fin \u00e7ok \u00f6znel yarg\u0131lar\u0131 s\u00f6ze d\u00f6kmek mi oldu\u011fu sorusunu akla getirebilir. Deneme elbette \u00f6znel dokuyu ortaya koyan bir anlat\u0131md\u0131r. Ama ayn\u0131 zamanda sak\u0131nmas\u0131zca ve i\u00e7tenlikle giri\u015filen bir payla\u015f\u0131md\u0131r da.<\/p>\n Ressam nas\u0131l d\u00fc\u015fledi\u011fini somutla\u015ft\u0131rmadan \u00f6nce eskiz, \u2018sketch\u2019 gibi \u00f6n \u00e7al\u0131\u015fmalar yaparsa, yaz\u0131nsal anlamda deneme de anlama eri\u015fmek i\u00e7in yaz\u0131l\u0131rsa d\u00fc\u015f\u00fc, d\u00fc\u015f\u00fcnceyi vars\u0131lla\u015ft\u0131r\u0131r. Suyun derinli\u011finde belli belirsiz g\u00f6r\u00fcnen bir nesnenin daha belirginle\u015fmesi i\u00e7in y\u00fczeye; g\u00f6z\u00fcn, elin eri\u015febilece\u011fi kadar yak\u0131na \u00e7ekilmesi gibi bir \u00e7abad\u0131r deneme yazmak. Alg\u0131lar\u0131n yan\u0131lsamas\u0131n\u0131, ger\u00e7ek sayd\u0131\u011f\u0131m\u0131z\u0131n d\u0131\u015f\u0131ndaki ger\u00e7ekli\u011fi irdelemeye; bir ba\u015fka kavray\u0131\u015f boyutuna \u00e7a\u011fr\u0131 yapan bu yaz\u0131n t\u00fcr\u00fc, ne denli \u00f6znel d\u0131\u015favurumlar\u0131 bar\u0131nd\u0131rsa da duyular\u0131 nesnel ve b\u00fct\u00fcnl\u00fc\u011f\u00fc olan bir evrene y\u00f6neltti\u011fi i\u00e7in evrensel bir gelecek kurgusu \u00f6nerir. S\u00f6ylemindeki \u201cben\u201din belirginli\u011fi, sanki homo erectus\u2019un s\u00fcrd\u00fcr\u00fclmek istenen s\u00f6m\u00fcr\u00fcc\u00fc d\u00fczene kar\u015f\u0131 kalk\u0131\u015fm\u0131\u015f direni\u015fini, nesnelerin kalabal\u0131\u011f\u0131nda bile yads\u0131namayacak varl\u0131\u011f\u0131n\u0131 sergilemek i\u00e7indir.<\/p>\n T\u00fcrk yaz\u0131n\u0131nda belki de Ata\u00e7\u2019\u0131n etkisiyle deneme yazarlar\u0131m\u0131z\u0131n \u00e7o\u011fu ele\u015ftirel denemeye y\u00f6nelmi\u015flerdi. Bug\u00fcnlerde iki kitab\u0131n\u0131 okudu\u011fum Y\u0131ld\u0131z Silier benim i\u00e7in co\u015fku verici bir kar\u015f\u0131la\u015fma oldu. \u201c\u00d6zg\u00fcrl\u00fck Yan\u0131lsamas\u0131 \u2013 Marx ve Rousseau\u201d adl\u0131 yap\u0131t\u0131nda (Yordam Kitap-\u00dc\u00e7\u00fcnc\u00fc bas\u0131m-2010) , \u2018yoz toplumlarda\u2019 ya\u015fayan ve \u00f6zg\u00fcr olamayan bireylerin kendilerini \u00f6zg\u00fcrle\u015ftirebileceklerine inanmayan Rousseau\u2019ya kar\u015f\u0131 y\u00fczy\u0131llar sonra Marx\u2019\u0131n kar\u015f\u0131 \u00e7\u0131k\u0131\u015f\u0131n\u0131 konu edinmi\u015f. Marx, insan do\u011fas\u0131n\u0131n yabanc\u0131la\u015fm\u0131\u015fsa bile yozla\u015fmad\u0131\u011f\u0131n\u0131 ileri s\u00fcrerken, insanlar\u0131n bilin\u00e7lenerek gereksinmelerini alg\u0131layabilecek duruma gelebileceklerini; daha iyi bir ya\u015fam d\u00fczeni kurarak \u00f6zg\u00fcr se\u00e7imlerine kavu\u015fabileceklerini yazm\u0131\u015ft\u0131. Silier i\u015fte bu kar\u015f\u0131la\u015ft\u0131rmadan yola \u00e7\u0131k\u0131yor. \u2018 Ki\u015fisel Bir Yolculuk \u00d6yk\u00fcs\u00fc\u2019 ba\u015fl\u0131\u011f\u0131yla kendisini tan\u0131mlarken diyor ki,<\/p>\n \u00a0 \u00a0\u201c \u2026 Hele de \u00f6\u011frencilerimin \u00e7o\u011fu d\u00fc\u015f\u00fcnmeye de\u011fil, bellemeye al\u0131\u015ft\u0131r\u0131ld\u0131klar\u0131 bir e\u011fitim sisteminin \u00e7ark\u0131ndan ge\u00e7mi\u015fse, payla\u015f\u0131p tart\u0131\u015fmaya de\u011fil, k\u0131yas\u0131ya rekabet etmeye ve bo\u015f vakitlerinde geyik yap\u0131p, \u2018chat\u2019le\u015fmeye al\u0131\u015fm\u0131\u015flarsa, \u00d6SS\u2019de puanlar\u0131 i\u015fletme-iktisat gibi ge\u00e7erli dallara yetmedi\u011finden kazara felsefe b\u00f6l\u00fcm\u00fcne d\u00fc\u015fm\u00fc\u015flerse, aileleri felsefe diplomas\u0131 olan birinin a\u00e7 kalaca\u011f\u0131 kayg\u0131s\u0131n\u0131 ta\u015f\u0131yorsa, bu \u00f6\u011frenciler de felsefenin ya\u015famdan kopuk bir d\u00fc\u015f\u00fcnme eksersizi oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorlarsa, felsefe tarihine ilgisizlerse ve sadece Zizek, Derrida, Foucault ve Levinas gibi son moda felsefecilerle ilgileniyorlarsa\u2026 Verdi\u011fim derslerde neden kendimi Rousseau ve Marx\u2019\u0131 anlatmaktan kendimi al\u0131koyamad\u0131\u011f\u0131m\u0131 onlara ve kendime nas\u0131l a\u00e7\u0131klayabilirim?<\/em><\/p>\n \u00a0 \u00a0Neden Rousseau ve Marx\u2019\u0131n bize s\u00f6yleyecek \u00e7ok s\u00f6z\u00fc oldu\u011funu a\u00e7\u0131klamak i\u00e7in yeniden ki\u015fisel \u00f6yk\u00fcme d\u00f6nmeliyim. \u0130lk tercihi Bo\u011fazi\u00e7i Matematik B\u00f6l\u00fcm\u00fcn\u00fc birincilikle bitirmi\u015f olsa bile hayatta yapmak istedi\u011finin bu olmad\u0131\u011f\u0131n\u0131 anlam\u0131\u015f felsefeye y\u00f6nelmi\u015f biri. Ne istemedi\u011fini daha iyi bilen ama ne istedi\u011fi konusunda karars\u0131z, kafas\u0131 epeyce kar\u0131\u015f\u0131k bir gen\u00e7 k\u0131z. Ve bir rastlant\u0131, hocam Prof. G\u00fcrol Irz\u0131k, insan gereksinmeleri \u00fcst\u00fcne \u00e7al\u0131\u015f\u0131yor ve bana \u00f6nerdi\u011fi birka\u00e7 kitaptan biri \u201cYabanc\u0131lar\u0131n \u0130htiya\u00e7lar\u0131\u201d(M.\u0130gnatieff-1984- \u2018Needs Of Strangers\u2019). Kitapta g\u00f6zlerimi a\u00e7an birka\u00e7 sat\u0131r:\u00a0 Adam Smith\u2019e g\u00f6re, ihtiya\u00e7lar\u0131n k\u00f6r bir sarmal i\u00e7inde art\u0131\u015f\u0131 \u00f6zg\u00fcrl\u00fc\u011f\u00fcm\u00fcz\u00fc artt\u0131r\u0131rken, Rousseau\u2019ya g\u00f6re ayn\u0131 olay (End\u00fcstriyel \u00fcretimle t\u00fcketime sunulan nesnelerin \u00e7e\u015fitlendirilmesi ve \u00e7o\u011falt\u0131lmas\u0131.Z.G), yabanc\u0131la\u015fma trajedisinin kayna\u011f\u0131. \u201c<\/em><\/p>\n \u00a0 \u00a0<\/em>Y\u0131ld\u0131z Silier\u2019in ayn\u0131 yay\u0131nevince bu y\u0131l ikinci bas\u0131m\u0131 yap\u0131lan \u201cOburluk \u00c7a\u011f\u0131\u201dnda, Annelik ideolojisinin k\u0131s\u0131tlay\u0131c\u0131 yordam\u0131ndan s\u0131yr\u0131l\u0131p, \u00f6zg\u00fcrle\u015ftirici bir kavray\u0131\u015fa kavu\u015fmas\u0131 olas\u0131 m\u0131 ?\u00a0 Narsist bireylerin, \u00f6zg\u00fcrl\u00fc\u011f\u00fc kurals\u0131z ve s\u0131n\u0131rs\u0131zl\u0131kla ili\u015fkilendirmesiyle, t\u00fcketimcili\u011fin oburlu\u011fu erdem haline getirmesi aras\u0131nda nas\u0131l bir ba\u011flant\u0131 var; yery\u00fcz\u00fcn\u00fc y\u00f6neten \u015firketlerin, insanlar\u0131 da kendi suretlerinde bi\u00e7imlendirmesiyle, \u201cdeforme\u201d olmu\u015f bireylerin kayna\u011f\u0131ndaki\u00a0 ak\u0131ls\u0131zca,\u201cirrasyonel\u201d d\u00fczen nas\u0131l do\u011falla\u015ft\u0131r\u0131l\u0131p g\u00f6r\u00fcnmez k\u0131l\u0131n\u0131yor?\u201d gibi sorulara yan\u0131t aran\u0131yor.<\/p>\n Anla\u015f\u0131l\u0131yor ki, k\u00fcresel sermayenin d\u00fc\u015f\u00fcnsel boyutlar\u0131m\u0131z\u0131 da kaplay\u0131p, karartan perdesini aralamak i\u00e7in de, deneme bi\u00e7im ve bi\u00e7eminin insanl\u0131\u011f\u0131 bir konum kavray\u0131\u015f\u0131na y\u00f6nelterek, \u00f6zg\u00fcrl\u00fck tutkusunu canland\u0131rmas\u0131na bug\u00fcn daha \u00e7ok gereksinmemiz var.<\/p>\n Felsefenin ya\u015famdan kopar\u0131l\u0131p bir fildi\u015fi kuleye t\u0131k\u0131lmas\u0131ndan sonra k\u00fcresel korku imparatorlu\u011funun kendi felsefecilerini, sat\u0131n ald\u0131\u011f\u0131 sanat\u00e7\u0131lar\u0131n\u0131 devreye sokmas\u0131, \u00fcst\u00fcm\u00fcz\u00fc kaplayan o bilin\u00e7 karartan \u00f6rt\u00fcy\u00fc iyice \u00f6l\u00fcmc\u00fcl k\u0131lmakta.<\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" A\u00e7\u0131klan\u0131lmas\u0131n\u0131 istemedi\u011fimiz an\u0131lardan ka\u00e7\u0131nmak i\u00e7in s\u00f6z\u00fc doland\u0131r\u0131p, kendimizi \u00e7\u0131kmaza sokar\u0131z ya; ayr\u0131nt\u0131lara sar\u0131larak anlat\u0131m\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fcm\u00fcz i\u015fte o anda \u00e7evremizdekiler bizden iyice ku\u015fkulanmaya ba\u015flam\u0131\u015flard\u0131r bile… \u00c7\u00fcnk\u00fc eski deyi\u015fle, konuyu \u201cl\u00e2f kalabal\u0131\u011f\u0131na\u201d bo\u011fmak, bir gizlenme ya da gizleme iste\u011finin, bir \u00e7aresizli\u011fin belirtisidir. Gizlenmek istenen \u015fey, o konudaki bilgisizli\u011fimizdir, yetersizli\u011fimizdir. An\u0131lar\u0131n i\u00e7inden yaln\u0131zca ba\u015far\u0131lar\u0131, yengileri se\u00e7erek oldu\u011fumuzdan ba\u015fka tan\u0131nmak iste\u011fi de ki\u015fiyi ayn\u0131 tutars\u0131zl\u0131\u011f\u0131n alacakaranl\u0131\u011f\u0131na s\u00fcr\u00fckler.\u00a0 Bir d\u00fc\u015f\u00fcnceyi payla\u015fmak i\u00e7in olmayacak \u00f6rneklere ba\u015fvuranlardan; okuduklar\u0131n\u0131n, izlediklerinin yorumuna giri\u015fmek yerine, kulaktan dolma bilgilerle s\u00f6z\u00fcn ucunu ka\u00e7\u0131ranlardan yay\u0131lan o g\u00fcvensizlik imgesi ne kadar \u00fcrk\u00fct\u00fcc\u00fcd\u00fcr? Asl\u0131nda, alg\u0131lar\u0131n, bilginin bir d\u00fc\u015f\u00fcnceye varmas\u0131 evreni de \u00f6z\u00fcm\u00fcz\u00fc de tan\u0131mlayabilmek ad\u0131na … <\/p>\n","protected":false},"author":1,"featured_media":752,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[10],"tags":[],"class_list":["post-751","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-yazilari"],"_links":{"self":[{"href":"https:\/\/ziyagurel.com\/index.php\/wp-json\/wp\/v2\/posts\/751","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ziyagurel.com\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ziyagurel.com\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ziyagurel.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/ziyagurel.com\/index.php\/wp-json\/wp\/v2\/comments?post=751"}],"version-history":[{"count":4,"href":"https:\/\/ziyagurel.com\/index.php\/wp-json\/wp\/v2\/posts\/751\/revisions"}],"predecessor-version":[{"id":1192,"href":"https:\/\/ziyagurel.com\/index.php\/wp-json\/wp\/v2\/posts\/751\/revisions\/1192"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/ziyagurel.com\/index.php\/wp-json\/wp\/v2\/media\/752"}],"wp:attachment":[{"href":"https:\/\/ziyagurel.com\/index.php\/wp-json\/wp\/v2\/media?parent=751"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ziyagurel.com\/index.php\/wp-json\/wp\/v2\/categories?post=751"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ziyagurel.com\/index.php\/wp-json\/wp\/v2\/tags?post=751"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}