Yaln\u0131zl\u0131\u011f\u0131n \u00e7e\u015fitli z\u00fcmreler ve bireyler taraf\u0131ndan sahiplenilmeye \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131 bir \u00e7a\u011f\u0131n i\u00e7inde ya\u015f\u0131yoruz. S\u00f6z konusu sahiplenme, yaln\u0131zl\u0131\u011f\u0131n deneyimlendi\u011fine dair fark\u0131ndal\u0131\u011f\u0131n \u00f6tesinde. \u00c7e\u015fitli ki\u015filer ve g\u00fcruhlar, yaln\u0131zl\u0131\u011f\u0131n kendi var olu\u015flar\u0131 kar\u015f\u0131s\u0131nda diz \u00e7\u00f6kerek kadim tan\u0131m\u0131ndan vazge\u00e7mesini diliyor. Bir di\u011fer deyi\u015fle yaln\u0131zl\u0131k bir deneyim olarak alg\u0131lanman\u0131n \u00f6tesine ge\u00e7erek bir de\u011fere, hatta bir onur ni\u015fan\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015f durumda. Bu anlam k\u0131r\u0131lmas\u0131n\u0131n temelini olu\u015fturan birden fazla unsurdan s\u00f6z edilebilir. Hepsinden \u00f6nce, yaln\u0131zl\u0131\u011f\u0131n yayg\u0131n bir felsefi ve edebi temaya evrildi\u011fi iki y\u00fcz y\u0131ll\u0131k yaz\u0131n tarihinin yaln\u0131zl\u0131k kavram\u0131n\u0131 nas\u0131l makyajlad\u0131\u011f\u0131 ve \u015fi\u015firdi\u011fine de\u011finme gere\u011fi hissediyorum. Schopenhauer ve onun takip\u00e7ileri yaln\u0131zl\u0131\u011f\u0131 geli\u015fmi\u015flere, bilgelere ait bir nitelik olarak ele almakla bu haz\u0131rl\u0131k s\u00fcrecinin fitilini ate\u015flemi\u015f oldu. Varolu\u015f\u00e7ular ise yaln\u0131zl\u0131\u011f\u0131 bir \u00e7e\u015fit ka\u00e7\u0131n\u0131lmazl\u0131k, i\u00e7ine do\u011fdu\u011fumuz bir insanl\u0131k durumu olarak ele al\u0131p bu ka\u00e7\u0131n\u0131lmazl\u0131\u011fa katlan\u0131labilir bir k\u0131l\u0131f uydurmak i\u00e7in ellerinden geleni artlar\u0131na koymad\u0131lar. Bu felsefe her ne kadar yaln\u0131zl\u0131\u011f\u0131 herkese ait olarak ele alm\u0131\u015f olsa da onu birle\u015ftirici bir unsur olarak ele almaya giri\u015fmedi. Sartre \u2018\u2019Cehennem ba\u015fkalar\u0131d\u0131r.\u2019\u2019 derken, Kierkegaard kendine \u00e7ekilmeyi e\u015fsizli\u011fin anahtar\u0131 ve toplum kurallar\u0131n\u0131n a\u011f\u0131rl\u0131\u011f\u0131ndan kurtulabilmenin ba\u015flang\u0131\u00e7 noktas\u0131 olarak ele alarak onun bir s\u00f6zde erdeme evrili\u015fini h\u0131zland\u0131rm\u0131\u015f oldu. Modern edebiyat ise bizlere Caulfield\u2019lar\u0131, Esther\u2019leri, Kathy H.\u2019leri vererek hayat\u0131n anlams\u0131zl\u0131\u011f\u0131na kar\u015f\u0131 hakl\u0131 duru\u015fu yaln\u0131zl\u0131\u011f\u0131 taraf\u0131ndan temin edilen bir ben hayal ederken kullanabilece\u011fimiz dayanak noktalar\u0131n\u0131 olu\u015fturdu. B\u00f6ylece bizler, yirmi birinci y\u00fczy\u0131l\u0131n i\u00e7ine sahip oldu\u011fumuz bir fildi\u015fi kule, r\u00fczgara kar\u015f\u0131 dikilirken etekleri dalgalanan yapayaln\u0131z pard\u00f6s\u00fcler ve yaln\u0131zl\u0131\u011f\u0131 se\u00e7me hakk\u0131m\u0131z ile birlikte dalma \u015fans\u0131 yakalad\u0131k.<\/p>\n
Bu noktada sorgulad\u0131\u011f\u0131m s\u00f6z konusu felsefi doktrinlerin tutarl\u0131l\u0131\u011f\u0131 yahut s\u00f6z konusu edebi eserlerin de\u011feri olmaktan \u00e7ok uzak. Yaln\u0131zca, yaln\u0131zl\u0131\u011fa d\u00f6rt kolla sar\u0131l\u0131p onu bir apolet gibi \u00fcst\u00fcnde ta\u015f\u0131yanlar\u0131n tamam\u0131n\u0131n bu d\u00fc\u015f\u00fcnce adamlar\u0131 yahut kurgusal karakterlerle benzer \u015fartlar i\u00e7erisinde ya\u015f\u0131yor oldu\u011fundan \u015f\u00fcpheliyim. Ayr\u0131ca, tan\u0131m\u0131n\u0131 ona sahip olmak isteyen herkes ve her kitle taraf\u0131ndan de\u011fi\u015ftirmek zorunda kalan yaln\u0131zl\u0131\u011f\u0131n anla\u015f\u0131labilir, ger\u00e7ek bir kavram olmaktan neredeyse tamamen \u00e7\u0131kt\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmeden edemiyorum. \u00d6yle ki, yaln\u0131zl\u0131k ete kemi\u011fe b\u00fcr\u00fcn\u00fcp insan olsayd\u0131 \u00f6nce ona atanan niteliklerin sorumlulu\u011fu alt\u0131nda ezilerek depresyona girer, sonra da kimlik karma\u015falar\u0131n\u0131n en a\u011f\u0131r\u0131n\u0131 ya\u015fayarak kendi varl\u0131\u011f\u0131ndan vazge\u00e7erdi gibi geliyor. Bu g\u00f6r\u00fc\u015flerimi anla\u015f\u0131l\u0131r k\u0131lmak i\u00e7in bahsetti\u011fim sahiplenmenin nas\u0131l, kimler taraf\u0131ndan ger\u00e7ekle\u015ftirildi\u011fini \u00f6rneklemem gerekiyor.<\/p>\n
En basit anlat\u0131m\u0131yla, i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z ko\u015fullarda di\u011ferlerini ger\u00e7ekten yaln\u0131z oldu\u011funa ikna edebilen, hakl\u0131 \u00e7\u0131km\u0131\u015f olan demek. Bunun daha a\u00e7\u0131klay\u0131c\u0131 anlat\u0131m\u0131 ise bu ki\u015finin kimin kar\u015f\u0131s\u0131nda hakl\u0131 \u00e7\u0131kt\u0131\u011f\u0131 sorusuna verilecek cevab\u0131n i\u00e7erisinde yat\u0131yor. Bizler, her an bizim aleyhimize i\u015fleyerek bizi s\u0131radanla\u015ft\u0131rmaya ve kendimizden vazge\u00e7irmeye niyetlenmi\u015f birilerinin yahut bir \u015feylerin varl\u0131\u011f\u0131na ikna olmu\u015f \u00e7a\u011f insanlar\u0131y\u0131z. \u0130nand\u0131\u011f\u0131m\u0131z e\u015fsizlik tan\u0131m\u0131, i\u00e7erisinde hakl\u0131l\u0131\u011f\u0131n, bilgeli\u011fin, fark\u0131ndal\u0131\u011f\u0131n, geli\u015fmi\u015fli\u011fin olanakl\u0131l\u0131\u011f\u0131n\u0131 ta\u015f\u0131yor. Kendimizi yaln\u0131zca di\u011ferlerinden uzakta ya\u015fayarak de\u011fil, yapt\u0131klar\u0131m\u0131z ve d\u00fc\u015f\u00fcnd\u00fcklerimiz ba\u011flam\u0131nda ayr\u0131\u015ft\u0131rarak bizden ayr\u0131 var olan bir haks\u0131zlar g\u00fcruhu kar\u015f\u0131s\u0131nda ma\u011frur k\u0131lmak istiyoruz. Bu noktada \u015f\u00fcphe edilmeyi hak eden b\u00f6yle bir g\u00fcruhun ger\u00e7ekten var olup var olmad\u0131\u011f\u0131.<\/p>\n
Cehennemi temsil eden di\u011ferleri, birbirini kopyalayarak ya\u015fayan ak\u0131ls\u0131zlar toplulu\u011fu i\u00e7imizden birine cehennemi ya\u015fatmak i\u00e7in ihtiya\u00e7 duydu\u011fu ilgi ve enerjiye ger\u00e7ekten sahip mi? Hangi e\u015fsiz di\u011ferlerinin hayal d\u00fcnyas\u0131nda, onlar\u0131n d\u00fc\u015fmanca planlar\u0131n\u0131n d\u00fc\u015f\u00fcncesi i\u00e7erisinde ba\u015frol\u00fcn sahibi? Ayr\u0131ca, her birimiz e\u015fsiz olmak ad\u0131na elinden geleni ard\u0131na koymuyorsa s\u00f6z konusu koyun s\u00fcr\u00fcs\u00fcn\u00fc olu\u015fturan bireylerin kim oldu\u011funu sorgulamadan edemeyece\u011fim. Bizlere otantikli\u011fin ve bilgeli\u011fin tan\u0131m\u0131n\u0131 sunan, i\u00e7selle\u015ftirmi\u015f oldu\u011fumuz anlat\u0131lar\u0131n imledi\u011fi cahil, d\u00fc\u015fman di\u011ferlerinin varl\u0131\u011f\u0131 bu \u015f\u00fcphelerle kar\u015f\u0131la\u015ft\u0131\u011f\u0131nda b\u00fcy\u00fck oranda bo\u015fa d\u00fc\u015f\u00fcyor. Yaln\u0131zl\u0131\u011f\u0131n ki\u015fi ve z\u00fcmrelere ait k\u0131l\u0131narak tan\u0131m\u0131n\u0131n de\u011fi\u015ftirilmesi konusunu ele ald\u0131\u011f\u0131m\u0131zda ayn\u0131 sorular\u0131 sorma e\u011filimindeyim. \u00d6rne\u011fin giderek pop\u00fclerle\u015fen bir olgu olan \u2018\u2019erkek yaln\u0131zl\u0131\u011f\u0131\u2019\u2019 kar\u015f\u0131s\u0131nda ka\u00e7 kad\u0131n\u0131n bu yaln\u0131z erkek toplulu\u011funun tek ba\u015f\u0131nal\u0131\u011f\u0131n\u0131 muhafaza etmek ad\u0131na etken bir \u00e7aba g\u00f6sterdi\u011fini d\u00fc\u015f\u00fcnmeden edemiyorum. Yahut kendisini di\u011ferlerinden farkl\u0131 oldu\u011funa, \u00f6yle olmas\u0131 gerekti\u011fine ikna ederek tek ba\u015f\u0131nal\u0131\u011fa hapseden milyonlarcas\u0131ndan hangisi ya\u015famak istedi\u011fi fakat di\u011ferleri y\u00fcz\u00fcnden ya\u015fayamad\u0131\u011f\u0131 d\u00fcnyan\u0131n var edilmesinde kendi pay\u0131na sahip de\u011fil? Bu ki\u015fi yaln\u0131zl\u0131\u011f\u0131n\u0131 buldu\u011fu her f\u0131rsatta dillendirirken ve giri\u015fti\u011fi yaln\u0131zl\u0131k yar\u0131\u015f\u0131n\u0131 kazanmak i\u00e7in ger\u00e7ek yaln\u0131z\u0131n kendisi oldu\u011funa dair a\u00e7\u0131klamalar \u00fcretirken tam olarak \u00f6nceki c\u00fcmlede s\u00f6z\u00fcn\u00fc etti\u011fim sorumluluktan ka\u00e7\u0131yor olmal\u0131.<\/p>\n
Yaln\u0131zl\u0131\u011f\u0131 bir pandemi olarak deneyimledi\u011fimiz ko\u015fullar\u0131 hep birlikte olu\u015fturmu\u015fken yaln\u0131zl\u0131\u011f\u0131n bize yahut ait oldu\u011fumuzu d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fcz g\u00fcruha ait apayr\u0131 bir tan\u0131m\u0131n\u0131 yaparak bu ko\u015fullar\u0131 olu\u015fturman\u0131n su\u00e7lulu\u011fundan s\u0131yr\u0131lmaya \u00e7al\u0131\u015f\u0131yor olabiliriz. Oynamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z ma\u011frur mazlum rol\u00fc \u00f6rneklerin ezici \u00e7o\u011funlu\u011funda yaln\u0131zl\u0131kla beraber kazan\u0131lan olumlu nitelikleri b\u00fcnyesinde ta\u015f\u0131yor olmaktan uzak. E\u011fer ortak de\u011ferler olu\u015fturmak hala olanakl\u0131ysa, bunun; yaln\u0131zl\u0131\u011f\u0131n e\u015fsizlikle e\u015fg\u00fcd\u00fcml\u00fc olmayan, tek ba\u015f\u0131nal\u0131\u011f\u0131n en yal\u0131n hali yerine ge\u00e7en kadim tan\u0131m\u0131na geri d\u00f6nmemizle m\u00fcmk\u00fcn oldu\u011fu kanaatindeyim. Bu ise bir y\u00fczle\u015fmeyi, giderek yay\u0131lan yaln\u0131zl\u0131k durumunu var etmekte kendi garezimiz ve \u00f6nyarg\u0131lar\u0131m\u0131z\u0131n pay\u0131n\u0131 kabullenmemizi gerektiriyor.<\/p>\n
<\/p>\n
Koray Kurto\u011flu<\/p>\n","protected":false},"excerpt":{"rendered":"
Yaln\u0131zl\u0131\u011f\u0131n \u00e7e\u015fitli z\u00fcmreler ve bireyler taraf\u0131ndan sahiplenilmeye \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131 bir \u00e7a\u011f\u0131n i\u00e7inde ya\u015f\u0131yoruz. S\u00f6z konusu sahiplenme, yaln\u0131zl\u0131\u011f\u0131n deneyimlendi\u011fine dair fark\u0131ndal\u0131\u011f\u0131n \u00f6tesinde. \u00c7e\u015fitli ki\u015filer ve g\u00fcruhlar, yaln\u0131zl\u0131\u011f\u0131n kendi var olu\u015flar\u0131 kar\u015f\u0131s\u0131nda diz \u00e7\u00f6kerek kadim tan\u0131m\u0131ndan vazge\u00e7mesini diliyor. Bir di\u011fer deyi\u015fle yaln\u0131zl\u0131k bir deneyim olarak alg\u0131lanman\u0131n \u00f6tesine ge\u00e7erek bir de\u011fere, hatta bir onur ni\u015fan\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015f durumda. Bu anlam […]<\/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-8","post","type-post","status-publish","format-standard","hentry","category-denemeyazilari"],"_links":{"self":[{"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/posts\/8","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=8"}],"version-history":[{"count":0,"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/posts\/8\/revisions"}],"wp:attachment":[{"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/media?parent=8"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/categories?post=8"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/tags?post=8"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}