Sa\u00e7ma bir d\u00fcnyay\u0131 kar\u015f\u0131s\u0131na al\u0131p y\u00fcz\u00fcnde ma\u011frur bir ifade ile ona katlanma l\u00fctfunu g\u00f6steren bir adam hayal ediyorum. Bu adam, arad\u0131\u011f\u0131 anlam\u0131 ya\u015fam\u0131n i\u00e7erisinde bulamayaca\u011f\u0131 ger\u00e7e\u011fini sindirmi\u015f ve hayat\u0131, sa\u00e7ma olmas\u0131na ra\u011fmen, vazosunu k\u0131rm\u0131\u015f bir \u00e7ocu\u011fu affeder gibi affediyor. \u0130lgilendi\u011fim bu adam\u0131n hayata bu l\u00fctfu bah\u015fettikten sonra ya\u015famay\u0131 nas\u0131l s\u00fcrd\u00fcrece\u011fi, kendini nas\u0131l mutlu edece\u011fi de\u011fil. Yaln\u0131zca onun hayat\u0131n anlaml\u0131l\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesinden s\u0131yr\u0131ld\u0131\u011f\u0131, sa\u00e7ma bir hayat\u0131 affetti\u011fi s\u00fcreci \u015f\u00fcpheye tabi tutmak istiyorum.<\/p>\n
Cevab\u0131n\u0131 merak etti\u011fim soru, ya\u015fam\u0131n anlams\u0131zl\u0131\u011f\u0131nda karar k\u0131lan\u0131n anlaml\u0131l\u0131k kriterinin ne oldu\u011fu. Bir di\u011fer deyi\u015fle, ya\u015fam\u0131 sa\u00e7ma k\u0131lan\u0131n ve onu bu sa\u00e7mal\u0131ktan kurtarabilecek olan\u0131n ne oldu\u011funa dair fikir sahibi olabilir miyiz? \u0130nsanl\u0131k tarihi boyunca ya\u015famda anlam arayan ve buldu\u011fu cevaplarla tatmin olmad\u0131\u011f\u0131nda s\u0131rt\u0131n\u0131 abs\u00fcrte dayayan us, hayata \u00e7\u00f6z\u00fclmesi gereken bir problemmi\u015f gibi yakla\u015fma hakk\u0131n\u0131 nereden elde etti. Evet, s\u00f6z\u00fcn\u00fc etti\u011fim tam olarak bu: hayat\u0131n ba\u015f\u0131ndan beri bir anlam sorunu olarak ele al\u0131nmas\u0131. Ne zaman anlamdan s\u00f6z eden bir kitab\u0131 ellerime alsam, insan\u0131n hayat\u0131n kendisini onun i\u00e7in anlaml\u0131 k\u0131lmak zorundaym\u0131\u015f\u00e7as\u0131na sergiledi\u011fi yakla\u015f\u0131mda beni rahats\u0131z eden bir \u015feyler buluyorum. Bu, bana kibri hat\u0131rlat\u0131yor; abs\u00fcrte \u2018\u2019ra\u011fmen\u2019\u2019 ya\u015fayanlarda herkesten daha \u00e7ok sezdi\u011fim bir kibir.<\/p>\n
Ge\u00e7irmeyi g\u00fcndelik rutinimizin bir par\u00e7as\u0131 haline getirdi\u011fimiz s\u00f6zde var olu\u015f krizlerini rutinimize kazand\u0131ran belli ba\u015fl\u0131 d\u00fc\u015f\u00fcnce adamlar\u0131 var. “\u0130nsan usuna ya\u015famda anlam arama t\u00fcmse\u011fini atlatarak onu anlams\u0131zl\u0131\u011fa haz\u0131rlamak i\u00e7in kendi yol haritalar\u0131n\u0131 olu\u015fturan Sartre’lar, Camus’ler, Nietzsche’ler, Kierkegaard’lar, Cioran’lar bizlere bu konuda rehberlik etti. \u00c7o\u011fumuz d\u00fc\u015f\u00fcnsel \u00e7abalar\u0131m\u0131z\u0131n \u00e7o\u011funu ya\u015famdaki anlams\u0131zl\u0131\u011f\u0131 kan\u0131tlamak i\u00e7in harc\u0131yor, enerjimiz kal\u0131rsa ara ara onu affedip ba\u015f\u0131n\u0131 ok\u015fuyoruz. Bu d\u00fc\u015f\u00fcnce adamlar\u0131n\u0131n eserlerinin k\u0131ymetini s\u0131namak ama\u00e7lar\u0131m aras\u0131nda de\u011fil. Yaln\u0131zca anlams\u0131zl\u0131ktan her f\u0131rsat bulduklar\u0131nda s\u00f6z eden bu adamlar\u0131n abs\u00fcrt\u00fcn kan\u0131s\u0131na var\u0131rken s\u0131rt\u0131n\u0131 neye dayad\u0131\u011f\u0131n\u0131 merak ediyorum.<\/p>\n
Onlar\u0131n s\u00f6ylemlerine g\u00f6z gezdirdi\u011fimde bulu\u015ftuklar\u0131 ortak paydan\u0131n bir \u00e7e\u015fit uyumsuzluk d\u00fc\u015f\u00fcncesi oldu\u011funu g\u00f6r\u00fcyorum: insan ve d\u00fcnyan\u0131n geri kalan\u0131 aras\u0131ndaki bir uyumsuzluk. Bu uyumsuzlu\u011fun fenomenolojik a\u00e7\u0131klamas\u0131n\u0131 yeniden yapmak benim \u00fcst\u00fcme d\u00fc\u015fmez. Ancak s\u00f6z konusu d\u00fc\u015f\u00fcnce adamlar\u0131n\u0131n anlat\u0131lar\u0131n\u0131n sat\u0131r aralar\u0131nda insan ve di\u011fer nesneler aras\u0131ndaki anlamsal bir yar\u0131\u011fa dair fark\u0131ndal\u0131\u011f\u0131n g\u00f6ze kolayca \u00e7arpt\u0131\u011f\u0131 kanaatindeyim. Ta\u015flara, a\u011fa\u00e7lara, kalabal\u0131klara bak\u0131p i\u00e7 ge\u00e7iren, sa\u00e7ma ve uzak olan\u0131 en derinlerinde hisseden bu adamlar ve onlar\u0131n kurgulad\u0131\u011f\u0131 karakterler bakt\u0131klar\u0131 ile kendileri aras\u0131ndaki bo\u015flu\u011fu insans\u0131l\u0131k \u00fczerinden tan\u0131mlama e\u011filimindeler. Buna \u00f6rnek olarak Camus\u2019n\u00fcn Tersi ve Y\u00fcz\u00fc\u2019nden bir pasaj sunulabilir. Bu pasajda kedisinin yeni yavrular\u0131ndan birini yedi\u011fini g\u00f6ren karakter kediye atfedilen t\u00fcm insans\u0131 \u00f6zellikler, bu \u00f6zelliklerin i\u00e7inde bar\u0131nd\u0131rd\u0131\u011f\u0131 t\u00fcm s\u0131cakl\u0131k ve yak\u0131nl\u0131\u011f\u0131n solup gitti\u011fini seziyor. Ayn\u0131 \u015fekilde Sartre\u2019\u0131n bulant\u0131s\u0131nda kestane a\u011fac\u0131n\u0131n k\u00f6klerine bakarak bulanan Roquentin, a\u011fac\u0131 insana yak\u0131n k\u0131lan t\u00fcm \u00f6zelliklerinden soluklayarak deneyimliyor. S\u00f6z konusu anda k\u00f6kler kara ve d\u00fc\u011f\u00fcml\u00fc uzant\u0131lara d\u00f6n\u00fc\u015ferek kestane a\u011fac\u0131n\u0131n onu ve par\u00e7alar\u0131n\u0131 tan\u0131mlayan geleneksel kavramlardan s\u0131yr\u0131l\u0131p ucube bir ger\u00e7ekli\u011fe d\u00f6n\u00fc\u015fmesini sa\u011fl\u0131yor. Sa\u00e7ma, en berrak tan\u0131m\u0131n\u0131 bu anlat\u0131lar i\u00e7erisinde buluyor. Sa\u00e7maya dair temel i\u00e7g\u00f6r\u00fclerini bu anlat\u0131lardan alan bizler anlaml\u0131 ve anlams\u0131z aras\u0131ndaki \u00e7izgiyi nesnelerdeki insanl\u0131\u011f\u0131, insans\u0131l\u0131\u011f\u0131 standart alarak \u00e7iziyoruz.<\/p>\n
D\u00fcnyan\u0131n geri kalan\u0131n\u0131 insanla k\u0131yaslayarak alg\u0131lama e\u011filimi, geride kalan k\u0131s\u0131mda s\u00f6z\u00fcn\u00fc etti\u011fim kibrin bel kemi\u011fi. Bu e\u011filimi i\u00e7imizde ta\u015f\u0131yarak ya\u015fam\u0131n i\u00e7erisindeki her \u015feye insana benzeme sorumlulu\u011fu y\u00fcklemi\u015f oluyor, bu talebimiz ger\u00e7ekle\u015fmedi\u011finde ise hayal k\u0131r\u0131kl\u0131\u011f\u0131na u\u011frama c\u00fcreti g\u00f6steriyoruz. D\u00fcnyay\u0131 tamamen insan d\u00fc\u015f\u00fcncesi etraf\u0131nda tasarl\u0131yor olmak bana ister istemez t\u00fcr\u00fcm\u00fcz\u00fcn kibrini hat\u0131rlat\u0131yor. Bize benzeyerek var olmayan, tan\u0131m\u0131n\u0131 bizim beklentilerimize g\u00f6re de\u011fi\u015ftirmeye direnen nesnelere \u2018\u2019sa\u00e7ma\u2019\u2019 yaftas\u0131 yap\u0131\u015ft\u0131rma hakk\u0131m\u0131z olup olmad\u0131\u011f\u0131ndan emin de\u011filim. Ayn\u0131 \u015fekilde bu s\u00f6zde sa\u00e7mal\u0131\u011f\u0131 y\u00fcre\u011fimize basarak ya\u015famam\u0131z gerekti\u011fine dair s\u00f6ylemlerin bahsetti\u011fim kibri ya\u015fatman\u0131n bir di\u011fer yolundan ba\u015fkas\u0131 olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmeden edemiyorum.<\/p>\n
Bergson \u2018\u2019Ya\u015fam bir sorun de\u011fil, ya\u015farken duyumsad\u0131\u011f\u0131m\u0131z \u015feydir\u2019\u2019 derken s\u00f6z konusu tutumu a\u015fmay\u0131 ve nesneleri \u2018\u2019kendinde\u2019\u2019 de\u011ferlendirmenin gereklili\u011fini vurguluyordu. Anlam aray\u0131\u015f\u0131na ve anlams\u0131zl\u0131\u011fa dair sanc\u0131lardan s\u0131yr\u0131lman\u0131n s\u0131rr\u0131 ya\u015fama dair her \u015feyi bizden \u00f6nce ve bizden sonra var olabilecek, bizim i\u00e7in de\u011fil bizimle birlikte var olan nitelikte de\u011ferlendirmekte gizleniyor olabilir. Belki de insan\u0131n anlam ve anlams\u0131zl\u0131\u011fa dair binlerce y\u0131ld\u0131r biriktirdi\u011fi t\u00fcm tan\u0131mlardan s\u0131yr\u0131larak zihninin ya\u015fam\u0131 duyumsamakla aras\u0131na girmesini \u00f6nlemesi, ya\u015fam\u0131 d\u00fc\u015f\u00fcn\u00fcrken t\u00fcr\u00fcn\u00fcn kibrini ask\u0131ya almas\u0131 gerekiyor.<\/p>\n
Koray Kurto\u011flu<\/p>\n","protected":false},"excerpt":{"rendered":"
Sa\u00e7ma bir d\u00fcnyay\u0131 kar\u015f\u0131s\u0131na al\u0131p y\u00fcz\u00fcnde ma\u011frur bir ifade ile ona katlanma l\u00fctfunu g\u00f6steren bir adam hayal ediyorum. Bu adam, arad\u0131\u011f\u0131 anlam\u0131 ya\u015fam\u0131n i\u00e7erisinde bulamayaca\u011f\u0131 ger\u00e7e\u011fini sindirmi\u015f ve hayat\u0131, sa\u00e7ma olmas\u0131na ra\u011fmen, vazosunu k\u0131rm\u0131\u015f bir \u00e7ocu\u011fu affeder gibi affediyor. \u0130lgilendi\u011fim bu adam\u0131n hayata bu l\u00fctfu bah\u015fettikten sonra ya\u015famay\u0131 nas\u0131l s\u00fcrd\u00fcrece\u011fi, kendini nas\u0131l mutlu edece\u011fi de\u011fil. […]<\/p>\n","protected":false},"author":9100,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":"","_links_to":"","_links_to_target":""},"categories":[1],"tags":[],"class_list":["post-29","post","type-post","status-publish","format-standard","hentry","category-denemeyazilari"],"_links":{"self":[{"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/posts\/29","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/users\/9100"}],"replies":[{"embeddable":true,"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/comments?post=29"}],"version-history":[{"count":0,"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/posts\/29\/revisions"}],"wp:attachment":[{"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/media?parent=29"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/categories?post=29"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/tags?post=29"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}