\u0130nsan biny\u0131llar boyunca tanr\u0131lar i\u00e7in ya\u015fad\u0131. \u0130nsan, yakla\u015f\u0131k y\u00fcz y\u0131ld\u0131r \u2018\u2019kendi\u2019\u2019 i\u00e7in ya\u015f\u0131yor. Biny\u0131llar boyunca kitleleri tanr\u0131lar\u0131n buyru\u011funu seslendirerek y\u00f6nlendiren otorite art\u0131k bunu e\u015fsizce, mutlak bi\u00e7imde kendisi i\u00e7in var olman\u0131n olanakl\u0131l\u0131\u011f\u0131n\u0131 seslendirerek yap\u0131yor. E\u015fsiz olabileceklerine, arzular\u0131n\u0131n mutlak bi\u00e7imde kendilerine ait oldu\u011funa inand\u0131r\u0131lan; otantisitenin olanakl\u0131l\u0131\u011f\u0131 ill\u00fczyonuna kap\u0131lanlar\u0131n varl\u0131\u011f\u0131, Deleuze, Guattari, Foucault gibi post-yap\u0131salc\u0131 d\u00fc\u015f\u00fcn\u00fcrler i\u00e7in toplumun, otoritenin manip\u00fclasyonu kar\u015f\u0131s\u0131ndaki yumu\u015fak karn\u0131. S\u00f6z konusu zaaf\u0131n kayna\u011f\u0131, en yal\u0131n hali ile, eylemlerinin subjektifli\u011fi ve kendine hasl\u0131\u011f\u0131n\u0131 i\u00e7selle\u015ftirmi\u015f bireyin y\u00f6nlendiriliyor olabilece\u011fine dair fark\u0131ndal\u0131\u011f\u0131n\u0131n zay\u0131flamas\u0131. Bu, bireylerin \u00f6zg\u00fcr oldu\u011funu zannetmeye her an haz\u0131r olu\u015funun ve onlara do\u011frudan yahut dolayl\u0131 dikte edilen edimleri sahiplenerek b\u00fcy\u00fck bir \u00f6zveriyle i\u015fe koyulabilmelerinin \u00f6nko\u015fulu.<\/p>\n
Kimli\u011fi zamanda as\u0131l\u0131 bir tan\u0131mda okumaya dair al\u0131\u015fkanl\u0131k, s\u00fcr\u00fcp giden ya\u015fam\u0131n her an\u0131nda zihinde beliren, ki\u015finin kim oldu\u011funu cevaplamaya y\u00f6nelmi\u015f \u2018\u2019ben\u2019\u2019 d\u00fc\u015f\u00fcncesi, kutsal ile ba\u011flar\u0131n\u0131 koparmam\u0131\u015f insan\u0131n zihnindeki ahir d\u00fcnya d\u00fc\u015f\u00fcncesi ile temel bir benzerlik ta\u015f\u0131yor. Edimlerin, olaylar\u0131n; onlar\u0131 sarmalayan an\u0131n kendinden menkul bir anlama sahip olmas\u0131n\u0131 engelleyen, ya\u015fam deneyiminin zihindeki izd\u00fc\u015f\u00fcm\u00fcn\u00fcn ya\u015fam anlat\u0131s\u0131n\u0131n kendisi olarak de\u011fil, onu y\u00fcceli\u011fi i\u00e7selle\u015ftirilmi\u015f bir de\u011fere eklemlemeyi ama\u00e7layan bir methiye olarak yaz\u0131lmas\u0131n\u0131 sa\u011flayan kuvvet, d\u00fcn tanr\u0131sal\u0131n, bug\u00fcn otanti\u011fin buyru\u011fu alt\u0131nda \u015fekilleniyor. \u0130kisi de ki\u015fi ve d\u00fcnya aras\u0131ndaki saf, do\u011frudan ve ak\u0131\u015fkan ba\u011f\u0131n aras\u0131na d\u00fc\u015f\u00fcnceyi sokmaktan, ki\u015fiyi bili\u015fsel d\u00fczeyde ta\u015fla\u015ft\u0131rmaktan ve onu kendi ya\u015fam \u00f6yk\u00fcs\u00fcnden ayr\u0131ks\u0131 k\u0131lmakla sorumlu. \u0130nsan, d\u00fcn kutsal ve sonsuz olanla; bug\u00fcn \u00f6zg\u00fcnl\u00fc\u011f\u00fcn kudretine lay\u0131k olmak d\u00fc\u015f\u00fcncesiyle b\u00fcy\u00fclenmi\u015f, g\u00fc\u00e7 sahiplerinin bu de\u011ferler \u00fczerinden ger\u00e7ekle\u015ftirdi\u011fi y\u00f6nlendirmelere kar\u015f\u0131 savunmas\u0131z kalm\u0131\u015f durumda.<\/p>\n
Kimli\u011fin sabit, yaln\u0131zca sahibinin varl\u0131\u011f\u0131 \u00e7evresinde tan\u0131mlanan bir yap\u0131 olarak kabul edilmesinin bireyler \u00fczerinde yaratt\u0131\u011f\u0131 savunmas\u0131zl\u0131k Deleuze ve Guattari\u2019nin \u2018\u2019\u00fcretken uyum\u2019\u2019 kavram\u0131 \u00e7evresinde okunabilir. Sabit, ya\u015fam anlat\u0131s\u0131n\u0131n zamanla e\u015fg\u00fcd\u00fcml\u00fc ilerleyen ve geni\u015fleyen yap\u0131s\u0131na ayk\u0131r\u0131 bir kimlik alg\u0131s\u0131 bireyleri etiketlenmeye, ba\u015fl\u0131kland\u0131r\u0131lmaya haz\u0131r hale getirir. Kapitalin canl\u0131 kalmas\u0131n\u0131 diledi\u011fi toplum dinamikleri ancak bireyler \u00fcstlenmeleri gereken rolleri \u00fcstlenmesi ile m\u00fcmk\u00fcnd\u00fcr ve etiketlenmek, bir tan\u0131ma sahip olmak i\u00e7in can atan bireyler onlara atanan rollere d\u00f6rt kolla sar\u0131l\u0131r. Foucault taraf\u0131ndan ortaya konan benzer bir g\u00f6r\u00fc\u015f, \u00f6zg\u00fcnl\u00fc\u011f\u00fcn bireyleri \u015fekillendirilebilir hale getiren gizil bir normatif \u00e7er\u00e7eve oldu\u011fudur. Ona atanan toplumsal rol\u00fc bir kez \u2018\u2019kendi\u2019\u2019sinin kabul eden birey, \u00f6zg\u00fcnl\u00fc\u011f\u00fcn\u00fc ve kimli\u011fini korumak ad\u0131na, ikinci bir komut gerekmeksizin bu role sad\u0131k kalmaya devam edecektir. Bu ba\u011flamda benzer bir d\u00fc\u015f\u00fcnceyi payla\u015fan \u00fc\u00e7 d\u00fc\u015f\u00fcn\u00fcr de kimli\u011fin mecburi olarak toplumsal ve tarihi de\u011fi\u015fkenler taraf\u0131ndan \u015fekillendirilen bir ger\u00e7eklik olarak resmedilmesi gerekti\u011fini savunurlar.<\/p>\n
Bu var say\u0131m kabul edildi\u011finde \u00f6zne ve nesne aras\u0131ndaki \u00e7izgi kaybolur ve birey kendisini \u00e7evresi taraf\u0131ndan \u015fekillendirilen ve onu \u015fekillendiren bir ger\u00e7eklik olarak alg\u0131lamak durumundad\u0131r. \u00d6zg\u00fcnl\u00fc\u011f\u00fcn geleneksel tan\u0131m\u0131ndan cayan birey, kendisini ondan ba\u011f\u0131ms\u0131z ger\u00e7ekle\u015fen olaylar\u0131n ve di\u011fer insanlar\u0131n edimlerinin tortusu olarak alg\u0131lama, \u00fcst\u00fc kapal\u0131 bir boyun e\u011fi\u015fi do\u011frudan dayat\u0131lan ve sergilenen bir boyun e\u011fi\u015fe de\u011fi\u015fmek tehlikesi alt\u0131ndad\u0131r. Bu noktada irdelenmesi gereken ilk soru, \u00f6zg\u00fcnl\u00fck ve \u00f6zg\u00fcrl\u00fc\u011f\u00fcn hangi \u00f6l\u00e7\u00fcde i\u00e7 i\u00e7e ge\u00e7ti\u011fi; ba\u015fkald\u0131r\u0131, diren\u00e7 gibi de\u011ferlerin \u00f6zg\u00fcnl\u00fc\u011fe ne kadar yak\u0131n konumland\u0131\u011f\u0131d\u0131r.<\/p>\n
\u00d6zg\u00fcnl\u00fc\u011f\u00fcn \u00f6zg\u00fcrl\u00fckle ili\u015fkilendiren seslerden en g\u00fcr \u00e7\u0131kanlar varolu\u015f\u00e7ulara aittir. Levinas, Ponty gibi birka\u00e7 ismin eserleri d\u0131\u015f\u0131ndaki varolu\u015f\u00e7uluk literat\u00fcr\u00fcnde kendi de\u011ferlerine sad\u0131k ya\u015famaya \u00e7abalayan bir bireyin ve bu bireye bask\u0131 kurmaya \u00e7al\u0131\u015fan di\u011ferlerinin varl\u0131\u011f\u0131 kabul g\u00f6r\u00fcr. \u00d6zellikle Sartre\u2019\u0131n k\u00fclliyat\u0131nda \u00f6zg\u00fcnl\u00fc\u011f\u00fcn bu \u00e7izgideki yorumu g\u00f6ze \u00e7arparken, ayn\u0131 k\u00fclliyatta \u00f6zne ve nesne, post-yap\u0131salc\u0131lar\u0131n resmetti\u011fi i\u00e7 i\u00e7e ge\u00e7mi\u015f, bulan\u0131k \u00e7izgilerle birbirinden ayr\u0131lm\u0131\u015f, bir ikilik olmaktan b\u00fcy\u00fck oranda \u00e7\u0131km\u0131\u015f \u00f6zne-nesne ili\u015fkisinin aksine ayr\u0131k kavramlar olarak ele al\u0131n\u0131r. Di\u011ferinin \u00f6zne \u00fczerine y\u00f6neltti\u011fi dikkat onu nesnele\u015ftirmeye, kendinden al\u0131koymaya muktedirdir ve ki\u015filer sahip olduklar\u0131 de\u011ferlerden di\u011ferinin \u2018\u2019bak\u0131\u015f\u2019\u2019\u0131ndan dolay\u0131 vazge\u00e7erler. Bu vazge\u00e7i\u015f, kendi de\u011ferlerine uygun olmayan bi\u00e7imde davranma hali \u00e7o\u011fu varolu\u015f\u00e7u i\u00e7in etik d\u0131\u015f\u0131 bir davran\u0131\u015f, Sartre i\u00e7in do\u011frudan \u2018\u2019k\u00f6t\u00fc niyet\u2019\u2019tir. Bu anlay\u0131\u015fa g\u00f6re bireyler \u00f6zg\u00fcrl\u00fcklerine, kendi se\u00e7imlerini yapma zorunluluklar\u0131na kendine has olmaktan cayd\u0131klar\u0131 anda s\u0131rt d\u00f6nm\u00fc\u015f olur. Post-yap\u0131salc\u0131lar\u0131n bu anlay\u0131\u015fa dair, daha \u00f6nce de\u011finmi\u015f oldu\u011fum ele\u015ftirisi ise asl\u0131nda tek ve basit bir soru \u00fczerinden dallan\u0131p budaklan\u0131r: \u2018\u2019Kendin ol!\u2019\u2019 denilen \u015fah\u0131s \u2018\u2019kendi\u2019\u2019nin ne oldu\u011funa, kendisinin kim oldu\u011funun bilgisine ne kadar hakimdir? \u00dcstelik, \u2018\u2019Kendin ol!\u2019\u2019 bize bir ba\u015fkas\u0131 taraf\u0131ndan dayat\u0131l\u0131yorsa bu komutu takiben sergiledi\u011fimiz davran\u0131\u015flar hangi \u00f6l\u00e7\u00fcde bize aittir?<\/p>\n
Otantisite ve \u00f6zg\u00fcrl\u00fc\u011f\u00fcn birincil \u00e7eli\u015fkisi ikisinin d\u00fc\u015f\u00fcnmek ve yapmak aras\u0131ndaki \u00e7izgide iki ayr\u0131 uca konumlanmas\u0131ndan ileri gelir. \u00d6zg\u00fcn olmak ad\u0131na ya\u015fanm\u0131\u015f bir hayat\u0131n \u00f6nemli bir k\u0131sm\u0131 ki\u015finin kendisine kim oldu\u011fu sorusunu sormas\u0131 ve bu soruya di\u011ferlerine dair hi\u00e7bir iz bar\u0131nd\u0131rmayan bir cevap bulmaya u\u011fra\u015fmas\u0131 ile harcan\u0131r. Sabit kimlik anlay\u0131\u015f\u0131n\u0131n \u2018\u2019ben\u2019\u2019 arkas\u0131nda b\u0131rakt\u0131\u011f\u0131 bo\u015fluk bireyi d\u00fc\u015f\u00fcnmeye iter ve d\u00fc\u015f\u00fcnmeye itti\u011fi oranda yapmaktan al\u0131koyar. Bunun da \u00f6tesinde ki\u015fi, zar zor yaratt\u0131\u011f\u0131 ve pamuk iplikle ba\u011fl\u0131 oldu\u011fu kimlik d\u00fc\u015f\u00fcncesinden kopmamak, bu kimli\u011fi korumak ad\u0131na di\u011ferlerinin bak\u0131\u015f\u0131ndan ve edimlerinden s\u00fcrekli olarak korkmaya, ya\u015fam \u00f6yk\u00fcs\u00fcn\u00fcn s\u0131n\u0131rlar\u0131n\u0131 daraltmaya mahkum olur. Kimli\u011fin s\u00fcrekli de\u011fi\u015fen, olu\u015f halindeki bir ger\u00e7eklik oldu\u011fu i\u00e7selle\u015ftirilmeden ya\u015fanan bir hayatta eyleme ge\u00e7mek ne denli m\u00fcmk\u00fcnd\u00fcr? \u00d6zg\u00fcrl\u00fck bireyin zar zor hareket etti\u011fi bir ya\u015fam\u0131n i\u00e7erisinde ne kadar anlam kazanabilir? Kim oldu\u011fundan emin olmay\u0131 ilke edinmi\u015f (ancak asla emin olamayan), ne oldu\u011funu dahi bilmedi\u011fi soyut bir olguyu att\u0131\u011f\u0131 her ad\u0131mda di\u011ferlerinden korumaya gayret g\u00f6steren ki\u015fi, ancak kafas\u0131 kar\u0131\u015f\u0131k, k\u0131s\u0131tlanm\u0131\u015f; bu nedenlerle de manip\u00fclasyona a\u00e7\u0131k halde resmedilebilir.<\/p>\n
\u00d6zg\u00fcnl\u00fck ve \u00f6zg\u00fcrl\u00fck ayr\u0131 y\u0131ld\u0131zlarda ya\u015f\u0131yorsa, kimli\u011fimiz d\u00fcnya ve di\u011ferleri ile her etkile\u015fti\u011fimizde yeni bir tan\u0131m kazanan kaygan bir olgu ise kendimiz ad\u0131na karar verme yetkinli\u011fimiz hangi olas\u0131l\u0131klar\u0131n aras\u0131nda yatar? Bir di\u011fer deyi\u015fle, ald\u0131\u011f\u0131m\u0131z kararlar\u0131n bize ait yahut uygun olup olmad\u0131\u011f\u0131n\u0131 \u00fczerinden okuyabilece\u011fimiz bir dayanak noktas\u0131, tam te\u015fekk\u00fcll\u00fc ve durgun bir \u2018\u2019ben\u2019\u2019e sahip de\u011filsek harekete ge\u00e7irmeye niyetlendi\u011fimiz d\u00fc\u015f\u00fcncelerin \u00f6zg\u00fcrce olup olmad\u0131\u011f\u0131n\u0131 neye dayanarak belirleriz? \u00d6zg\u00fcnl\u00fc\u011fe dair dile getirdi\u011fim ithamlar sonras\u0131nda, bu ku\u015fkusuz cevaplanmas\u0131 gereken sorular\u0131n cevab\u0131 do\u011frudan ak\u0131\u015fkan, olu\u015f halindeki bir kimlik d\u00fc\u015f\u00fcncesinin sat\u0131r aralar\u0131nda yatar. Ak\u0131\u015fkan, s\u00fcrekli de\u011fi\u015fen bir kimli\u011fin d\u00fc\u015f\u00fcncesini i\u00e7selle\u015ftirmi\u015f, sabit bir ben fikrine tutundu\u011fu s\u00fcrece otoriteler taraf\u0131ndan \u00e7e\u015fitli rol ve etiketlerle k\u0131s\u0131tlanabilece\u011finin fark\u0131nda olan birey i\u00e7in \u00f6zg\u00fcrl\u00fck her an harekete ge\u00e7ebilece\u011fi, kendisini her an de\u011fi\u015ftirebilece\u011fi fark\u0131ndal\u0131\u011f\u0131nda yatar. Kendisinin par\u00e7alar\u0131n\u0131 y\u0131k\u0131p yeniden yapmaya her an haz\u0131r, \u00f6zg\u00fcrl\u00fc\u011f\u00fcne kast eden rol ve kal\u0131plar\u0131n \u00fczerinde seksek oynarcas\u0131na ya\u015fayan birey, iktidar sahiplerinin rollendirme giri\u015fimleri i\u00e7in \u0131skalanmas\u0131 kolay bir hedeftir. Ki\u015fi, t\u0131pk\u0131 kur\u015funlara hedef olmamak i\u00e7in zikzak \u00e7izerek ko\u015fan bir askeri and\u0131r\u0131r bi\u00e7imde s\u00fcrekli y\u00f6n de\u011fi\u015ftirerek, \u2018\u2019ben b\u00f6yleyim\u2019\u2019lerin \u00fcst\u00fcne gidip nitelik ve yetkinliklerini s\u00fcrekli esneterek kendi gemisinin kaptan\u0131 haline gelebilir.<\/p>\n","protected":false},"excerpt":{"rendered":"
\u0130nsan biny\u0131llar boyunca tanr\u0131lar i\u00e7in ya\u015fad\u0131. \u0130nsan, yakla\u015f\u0131k y\u00fcz y\u0131ld\u0131r \u2018\u2019kendi\u2019\u2019 i\u00e7in ya\u015f\u0131yor. Biny\u0131llar boyunca kitleleri tanr\u0131lar\u0131n buyru\u011funu seslendirerek y\u00f6nlendiren otorite art\u0131k bunu e\u015fsizce, mutlak bi\u00e7imde kendisi i\u00e7in var olman\u0131n olanakl\u0131l\u0131\u011f\u0131n\u0131 seslendirerek yap\u0131yor. E\u015fsiz olabileceklerine, arzular\u0131n\u0131n mutlak bi\u00e7imde kendilerine ait oldu\u011funa inand\u0131r\u0131lan; otantisitenin olanakl\u0131l\u0131\u011f\u0131 ill\u00fczyonuna kap\u0131lanlar\u0131n varl\u0131\u011f\u0131, Deleuze, Guattari, Foucault gibi post-yap\u0131salc\u0131 d\u00fc\u015f\u00fcn\u00fcrler i\u00e7in toplumun, […]<\/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-51","post","type-post","status-publish","format-standard","hentry","category-denemeyazilari"],"_links":{"self":[{"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/posts\/51","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=51"}],"version-history":[{"count":0,"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/posts\/51\/revisions"}],"wp:attachment":[{"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/media?parent=51"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/categories?post=51"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/tags?post=51"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}