{"id":1378,"date":"2010-03-21T01:00:00","date_gmt":"2010-03-20T22:00:00","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/03\/21\/gunah-istirap-umut-ve-dogru-yol-uzerine-aforizmalar-franz-kafka\/"},"modified":"2010-03-21T01:00:00","modified_gmt":"2010-03-20T22:00:00","slug":"gunah-istirap-umut-ve-dogru-yol-uzerine-aforizmalar-franz-kafka","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/03\/21\/gunah-istirap-umut-ve-dogru-yol-uzerine-aforizmalar-franz-kafka\/","title":{"rendered":"G\u00fcnah \/ Ist\u0131rap \/ Umut ve Do\u011fru Yol \u00dczerine Aforizmalar | Franz Kafka"},"content":{"rendered":"

<\/strong>“Bu \u00f6zdeyi\u015fler, Kafka’n\u0131n kendisi taraf\u0131ndan temiz bir el yaz\u0131s\u0131 ve m\u00fcrekkeple ayr\u0131 ayr\u0131 k\u00fc\u00e7\u00fck k\u00e2\u011f\u0131tlara yaz\u0131lm\u0131\u015f, numaralar da yine Kafka taraf\u0131ndan konmu\u015ftur.”<\/p>\n

1.
Do\u011fru yol gergin bir ip boyunca gider; y\u00fckse\u011fe de\u011fil de, hemen yerin \u00fczerine gerilmi\u015ftir bu ip. \u00dczerinde y\u00fcr\u00fcnmek de\u011fil de, insan\u0131 \u00e7elmelemek i\u00e7indir sanki.<\/p>\n

2.
\u0130nsanlar\u0131n t\u00fcm kusurlar\u0131 sab\u0131rs\u0131zl\u0131k, yapt\u0131klar\u0131 i\u015fte y\u00f6nteme vaktinden \u00f6nce son veri\u015f, ve s\u00f6zde bir sorunu s\u00f6zde bir \u00e7it i\u00e7ine almakt\u0131r.
<\/a>
3.
\u0130nsan\u0131n belli ba\u015fl\u0131 iki g\u00fcnah\u0131 vard\u0131r, \u00f6b\u00fcrleri bunlardan \u00e7\u0131kar: sab\u0131rs\u0131zl\u0131k ve tembellik. Sab\u0131rs\u0131z olduklar\u0131 i\u00e7in Cennet\u2019ten kovuldular, tembelliklerinden geri d\u00f6nemiyorlar. Ama belki de belli ba\u015fl\u0131 sadece bir g\u00fcnahlar\u0131 var: Sab\u0131rs\u0131zl\u0131k. Sab\u0131rs\u0131zl\u0131klar\u0131ndan \u00f6t\u00fcr\u00fc kovulmu\u015flard\u0131, sab\u0131rs\u0131zl\u0131klar\u0131ndan \u00f6t\u00fcr\u00fc geri d\u00f6nemiyorlar.<\/p>\n

4.
\u00d6te tarafa g\u00f6\u00e7enlerden bir\u00e7o\u011funun g\u00f6lgesi, \u00f6l\u00fcm \u0131rma\u011f\u0131n\u0131n dalgalar\u0131m durmaks\u0131z\u0131n yalar; \u00e7\u00fcnk\u00fc \u0131rmak bizim bulundu\u011fumuz yerden o tarafa akar ve h\u00e2l\u00e2 bizim denizlerimizin tuzlu tad\u0131n\u0131 ta\u015f\u0131r. Sonra birden tiksintiyle kabar\u0131r \u0131rmak, gerisin geriye akar, ve \u00f6l\u00fcleri yeniden ya\u015fam\u0131n i\u00e7ine b\u0131rak\u0131r. Ama \u00f6l\u00fcler mutludur; \u015f\u00fckran t\u00fcrk\u00fcleri s\u00f6yleyip gazaba gelmi\u015f \u0131rma\u011f\u0131 ok\u015fay\u0131p severler.<\/p>\n

5.
Belirli bir noktadan sonra geri d\u00f6n\u00fc\u015f yoktur. Bu noktaya eri\u015fmek de gerekir.<\/p>\n

6.
\u0130nsano\u011flunun geli\u015fiminin kesin sonuca ula\u015faca\u011f\u0131 an, s\u00fcrekli yinelenip durur. Devrimci d\u00fc\u015f\u00fcnsel hareketlerin ge\u00e7mi\u015f b\u00fct\u00fcn her \u015feyin ge\u00e7ersiz oldu\u011funu ilan etmeleri bunun i\u00e7in do\u011frudur, hen\u00fcz hi\u00e7bir \u015fey olup bitmemi\u015ftir \u00e7\u00fcnk\u00fc.<\/p>\n

7.
K\u00f6t\u00fc\u2019n\u00fcn elindeki en ayart\u0131c\u0131 silah, sava\u015fa \u00e7a\u011fr\u0131d\u0131r. Kad\u0131nlarla yap\u0131lan sava\u015fa benzer, ki sonu yatakta biter.<\/p>\n

8.\/9.
Pis kokulu bir kanc\u0131k, say\u0131s\u0131z yavrunun \u00fcreticisi, daha \u015fimdiden yer yer \u00e7\u00fcr\u00fcyen, ger\u00e7i \u00e7ocuklu\u011fumda benim her \u015feyimdi, her zaman sadakatle pe\u015fimden gelir, tekmeleyemem ama, onun yerine kendimi ad\u0131m ad\u0131m geri \u00e7ekerim, nefesinin kokusuna bile tahamm\u00fcl edemem; yine de aksini yapmaya karar vermedi\u011fim s\u00fcrece, belli belirsiz bir karalt\u0131 halinde b\u00fcy\u00fcd\u00fc\u011f\u00fcn\u00fc g\u00f6rd\u00fc\u011f\u00fcm k\u00f6\u015feye do\u011fru s\u00fcr\u00fckl\u00fcyor beni; tamamen par\u00e7alara ayr\u0131\u015f\u0131yor, \u00fcst\u00fcme aban\u0131yor ve benimle birlikte, kurtlanm\u0131\u015f ve irinli dili \u2013bir onur mu bu benim i\u00e7in?\u2013 elimin \u00fcst\u00fcnde, benimle son buluyor.<\/p>\n

10.
A.\u2019n\u0131n burnu pek havalarda, iyilik yolunda hayli ilerledi\u011fini san\u0131r, bunun nedeni \u2013\u00e7ekicili\u011fi s\u00fcrekli artan biri olarak g\u00f6r\u00fcyor ya\u2013 kendini giderek daha \u00e7ok ayart\u0131 kar\u015f\u0131s\u0131nda hissetmesi, ve \u00fcstelik ayart\u0131lar\u0131n \u015fimdiye dek hi\u00e7 fark etmedi\u011fi y\u00f6nlerden geldi\u011fini d\u00fc\u015f\u00fcnmesidir. Ama bunun ger\u00e7ek nedeni, b\u00fcy\u00fck bir \u015feytan\u0131n i\u00e7ine girip yerle\u015fmesi, say\u0131s\u0131z k\u00fc\u00e7\u00fck \u015feytan\u0131n da b\u00fcy\u00fc\u011f\u00fcne hizmet etmek i\u00e7in ko\u015fu\u015fturup durmas\u0131d\u0131r.<\/p>\n

11.\/12.
Bir elman\u0131n birbirinden farkl\u0131 g\u00f6r\u00fcn\u00fc\u015fleri olabilir: masan\u0131n \u00fcst\u00fcndeki elmay\u0131 bir an olsun g\u00f6rebilmek i\u00e7in boynunu uzatan \u00e7ocu\u011fun g\u00f6r\u00fc\u015f\u00fc, ve bir de, elmay\u0131 al\u0131p yan\u0131ndaki arkada\u015f\u0131na rahat\u00e7a veren evin efendisinin g\u00f6r\u00fc\u015f\u00fc<\/p>\n

13.
Bilgeli\u011fin ba\u015flad\u0131\u011f\u0131na ilk i\u015faret, \u00f6lmek iste\u011fidir. Bu ya\u015fam dayan\u0131lmaz g\u00f6r\u00fcn\u00fcr, bir ba\u015fkas\u0131 ise eri\u015filmez. \u0130nsan \u00f6lmek istedi\u011fi i\u00e7in utanmaz art\u0131k; nefret etti\u011fi eski h\u00fccresinden al\u0131n\u0131p ilk i\u015fi nefret etmeyi \u00f6\u011frenmek olaca\u011f\u0131 yeni h\u00fccresine konulmak i\u00e7in yalvar\u0131p yakar\u0131r. Bunda belirli bir inanc\u0131n kal\u0131nt\u0131s\u0131 da etkilidir; ta\u015f\u0131nma s\u0131ras\u0131nda efendi koridorda g\u00f6r\u00fcnecek, tutukluya \u015f\u00f6yle bir bakacak ve diyecektir ki: \u201cBu adam\u0131n yeniden h\u00fccreye kapat\u0131lmas\u0131na gerek yok. O bana geliyor art\u0131k.\u201d<\/p>\n

14.
D\u00fcz bir yolda y\u00fcr\u00fcyor olsayd\u0131n, t\u00fcm ilerleme iste\u011fine ra\u011fmen h\u00e2l\u00e2 gerisin geriye gitseydin, o zaman bu \u00e7aresiz bir durum olurdu; ama sen dik, senin de a\u015fa\u011f\u0131dan g\u00f6rd\u00fc\u011f\u00fcn gibi dik bir yamac\u0131 t\u0131rmand\u0131\u011f\u0131na g\u00f6re, ad\u0131mlar\u0131n\u0131n geriye do\u011fru kaymas\u0131, bulundu\u011fun yerin durumundan ileri gelebilir, o zaman da umutsuzlu\u011fa kap\u0131lmana gerek yoktur.<\/p>\n

15.
Sonbaharda bir yol gibi: temiz pak s\u00fcp\u00fcr\u00fcyorsun, sonra yol bir kez daha kurumu\u015f yapraklarla \u00f6rt\u00fcl\u00fcyor.<\/p>\n

16.
Kafesin biri, bir ku\u015f aramaya \u00e7\u0131kt\u0131.<\/p>\n

17.
Daha \u00f6nce buraya hi\u00e7 gelmemi\u015ftim: daha ba\u015fka t\u00fcrl\u00fc nefes al\u0131yor insan burada, yan\u0131ndaki y\u0131ld\u0131z, g\u00fcne\u015ften daha \u00e7ok par\u0131ld\u0131yor.<\/p>\n

18.
\u00dczerine t\u0131rmanmadan in\u015fa etmek m\u00fcmk\u00fcn olsayd\u0131, Babil Kulesi\u2019nin yap\u0131lmas\u0131na belki izin verilirdi.<\/p>\n

19.
K\u00f6t\u00fc\u2019n\u00fcn ondan bir \u015feyler gizleyebilece\u011finize inanman\u0131z\u0131 sa\u011flamas\u0131na izin vermeyin.<\/p>\n

20.
Leoparlar tap\u0131na\u011fa sald\u0131r\u0131p kutsanm\u0131\u015f \u015faraplar\u0131 i\u00e7iyorlar; bu s\u00fcrekli yineleniyor; ve sonunda \u00f6nceden kestirilebilir bir nitelik kazan\u0131yor ve ayinin bir par\u00e7as\u0131 haline geliyor.<\/p>\n

21.
El ta\u015f\u0131 olabildi\u011fince s\u0131k\u0131 kavrar. Daha da uza\u011fa f\u0131rlatabilmek i\u00e7in s\u0131k\u0131ca kavrar ta\u015f\u0131. Ama o kadar uza\u011fa da g\u00f6t\u00fcr\u00fcr yol.<\/p>\n

22.
Sen \u00f6devsin. Ama g\u00f6r\u00fcn\u00fcrde \u00f6\u011frenci yok.<\/p>\n

23.
Ger\u00e7ek d\u00fc\u015fmandan s\u0131n\u0131rs\u0131z bir cesaret akar i\u00e7inize.<\/p>\n

24.
Bast\u0131\u011f\u0131n yerin iki aya\u011f\u0131n\u0131n kaplad\u0131\u011f\u0131ndan daha b\u00fcy\u00fck olamayaca\u011f\u0131n\u0131 anlamak ne b\u00fcy\u00fck bir mutluluktur.<\/p>\n

25.
Aceleyle ka\u00e7\u0131p ona s\u0131\u011f\u0131nmad\u0131ktan sonra insan ya\u015famdan nas\u0131l zevk alabilir<\/p>\n

26.
Say\u0131s\u0131z s\u0131\u011f\u0131nak vard\u0131r, ancak kurtulu\u015f yolu tektir; ama kurtulu\u015f olas\u0131l\u0131klar\u0131 yine de s\u0131\u011f\u0131naklar kadar \u00e7oktur.<\/p>\n

Bir hedef var, ama yol yok; bizim yol dedi\u011fimiz \u015fey, bir duraksamad\u0131r.<\/p>\n

27.
Olumsuz davran\u0131\u015flarda bulunmak bizden istenir, olumlu davran\u0131\u015flar ise zaten bizimdir.<\/p>\n

28.
K\u00f6t\u00fc\u2019ye bir kere kap\u0131lar\u0131n\u0131 a\u00e7maya g\u00f6r, kendisine inan\u0131lmas\u0131n\u0131 beklemez art\u0131k.<\/p>\n

29.
K\u00f6t\u00fc\u2019ye kap\u0131lar\u0131 a\u00e7maya seni iten art niyetler senin de\u011fil, K\u00f6t\u00fc\u2019n\u00fcnd\u00fcr.<\/p>\n

Hayvan, h\u0131\u015f\u0131mla \u00e7ekip al\u0131r k\u0131rbac\u0131 efendisinin elinden ve kendi efendisi olmak i\u00e7in kendi kendisini k\u0131rba\u00e7lar, bilmez ki bu, efendisinin k\u0131rbac\u0131na at\u0131lm\u0131\u015f yeni d\u00fc\u011f\u00fcm\u00fcn yol a\u00e7t\u0131\u011f\u0131 bir hayalden ba\u015fka bir \u015fey de\u011fildir.<\/p>\n

30.
\u0130yi, bir bak\u0131ma rahats\u0131zl\u0131k vericidir.<\/p>\n

31.
Nefsime hakim olaca\u011f\u0131m diye u\u011fra\u015fm\u0131yorum. Nefse hakimiyet, tinsel varl\u0131\u011f\u0131mdan sa\u00e7\u0131lan sonsuz say\u0131da \u0131\u015f\u0131nlar\u0131n rastgele bir yerinde etkili olmay\u0131 istemektir. Ama \u00e7evremde b\u00f6ylesi \u00e7emberler \u00e7izmem gerekiyorsa, o zaman benim i\u00e7in en iyisi bunu bir eylemde bulunmaks\u0131z\u0131n, \u015fa\u015fk\u0131nl\u0131kla devasa d\u00fczen\u2019i a\u011fz\u0131m a\u00e7\u0131k seyrederim sadece, ve bu seyrin bana e contrario[1] verece\u011fi g\u00fc\u00e7ten yararlan\u0131r\u0131m, o kadar.<\/p>\n

32.
Kargalar, tek bir kargan\u0131n g\u00f6kleri yok edebilece\u011fini iddia eder. Buna hi\u00e7 ku\u015fku yok, ama bu yine de g\u00f6klere ili\u015fkin hi\u00e7bir \u015fey ifade etmez, \u00e7\u00fcnk\u00fc g\u00f6ky\u00fcz\u00fc kargalar\u0131n yoklu\u011fu demektir.<\/p>\n

33.
Din fedaileri bedeni k\u00fc\u00e7\u00fcmsemez, \u00e7arm\u0131ha gererek y\u00fcceltirler onu; bu a\u00e7\u0131dan d\u00fc\u015fmanlar\u0131yla ayn\u0131 g\u00f6r\u00fc\u015ftedirler.<\/p>\n

34.
Bir gladyat\u00f6r\u00fcn d\u00f6v\u00fc\u015ften sonraki yorgunlu\u011funa benziyor yorgunlu\u011fu, yapt\u0131\u011f\u0131 i\u015f bir memur odas\u0131n\u0131n bir duvar\u0131na beyaz badana \u00e7ekmekti.<\/p>\n

35.
Sahip olu\u015f yoktur, sadece olu\u015f, son nefesi vermeyi, nefessiz kalarak bo\u011fulmay\u0131 \u00f6zleyen olu\u015f vard\u0131r.<\/p>\n

36.
\u00d6nceleri sorular\u0131ma neden cevap alamad\u0131\u011f\u0131m\u0131 anlayam\u0131yordum, \u015fimdiyse soru sorabilece\u011fime nas\u0131l inanabildi\u011fimi anlayam\u0131yorum. Ama ger\u00e7ekte inanm\u0131yordum ki, soruyordum sadece.<\/p>\n

37.
Belki bir \u015feylere sahipsin, ama kendi varl\u0131\u011f\u0131n yok sav\u0131na verdi\u011fi cevap, bir titreme ve y\u00fcrek \u00e7arp\u0131nt\u0131s\u0131 oldu sadece.<\/p>\n

38.
Sonsuzluk yolunda nas\u0131l b\u00f6ylesine kolayca ilerledi\u011fine hayret eden birisi vard\u0131; ger\u00e7ekte h\u0131zla bay\u0131r a\u015fa\u011f\u0131 yuvarlan\u0131yordu.<\/p>\n

39a.
K\u00f6t\u00fc\u2019ye taksit taksit \u00f6deme yap\u0131lamaz \u2013 oysa hep b\u00f6yle yap\u0131lmaya \u00e7al\u0131\u015f\u0131l\u0131r.<\/p>\n

B\u00fcy\u00fck \u0130skender, gen\u00e7li\u011finde kazand\u0131\u011f\u0131 askeri ba\u015far\u0131lara, kurdu\u011fu m\u00fckemmel orduya, i\u00e7inde hissetti\u011fi d\u00fcnyay\u0131 de\u011fi\u015ftirmeye yeten g\u00fc\u00e7lere kar\u015f\u0131n, \u00c7anakkale Bo\u011faz\u0131\u2019n\u0131n \u00f6n\u00fcnde kal\u0131p asla kar\u015f\u0131ya ge\u00e7emeyebilirdi. Bu da ne korkudan, ne karars\u0131zl\u0131ktan, ne de irade g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fcnden olurdu, sadece yer\u00e7ekimine ba\u011flanabilirdi bu.<\/p>\n

39b.
Sonsuzdur yol, ne k\u0131salt\u0131lacak ne de eklenecek bir \u015fey vard\u0131r, ama yine de herkes kendi \u00e7ocuksu kar\u0131\u015f\u0131n\u0131 tutar yolun \u00fcst\u00fcne. \u201cGer\u00e7ekten de bu bir kar\u0131\u015fl\u0131k yolu gitmen gerekir, bu senden esirgenmez.\u201d<\/p>\n

40.
K\u0131yamet G\u00fcn\u00fc\u2019n\u00fc b\u00f6yle adland\u0131rmam\u0131z\u0131n nedeni ancak bizim zaman kavram\u0131m\u0131zd\u0131r; asl\u0131nda o bir t\u00fcr s\u0131k\u0131y\u00f6netim mahkemesidir.<\/p>\n

41.
D\u00fcnyadaki uyumsuzluk, \u015f\u00fck\u00fcr ki, sadece say\u0131sal bir uyumsuzlu\u011fa benziyor.<\/p>\n

42.
Tiksinti ve nefret dolu bir ba\u015f\u0131 \u00f6n\u00fcne e\u011fmek.<\/p>\n

43.
Av k\u00f6pekleri hen\u00fcz avluda oyna\u015f\u0131yor, ama avlar\u0131, daha \u015fimdiden ormanda ne kadar h\u0131zl\u0131 ko\u015farlarsa ko\u015fsunlar, ellerinden kurtulamayacaklar.<\/p>\n

44.
Bu d\u00fcnya i\u00e7in ko\u015fumlar\u0131n\u0131 tak\u0131nman g\u00fcl\u00fcn\u00e7.<\/p>\n

45.
Ne kadar \u00e7ok at ko\u015farsan, o kadar h\u0131zl\u0131 gider araban \u2013bu, b\u00fct\u00fcn\u00fcn temelden s\u00f6k\u00fcp \u00e7\u0131kar\u0131lmas\u0131 anlam\u0131na gelmez, ki bu imk\u00e2ns\u0131zd\u0131r, ama kay\u0131\u015flar\u0131n kopar\u0131lmas\u0131, b\u00f6ylece \u00f6zg\u00fcr ve ne\u015feli bir yolculuk olana\u011f\u0131n\u0131n ortaya \u00e7\u0131kmas\u0131d\u0131r.<\/p>\n

46.
\u201cSein\u201d s\u00f6zc\u00fc\u011f\u00fc Almanca\u2019da iki anlama gelir: \u201cvar olmak\u201d ve \u201conun olmak\u201d<\/p>\n

47.
Onlara kral ya da kral\u0131n habercileri olma se\u00e7enekleri verilmi\u015fti. T\u00fcm \u00e7ocuklar\u0131n yapt\u0131\u011f\u0131 gibi hepsi haberci olmak istedi. Sadece habercilerin olmas\u0131n\u0131n sebebi budur, d\u00fcnyay\u0131 dola\u015f\u0131p durur, yery\u00fcz\u00fcnde kral kalmad\u0131\u011f\u0131 i\u00e7in, art\u0131k anlam\u0131 kalmam\u0131\u015f haberleri birbirlerine ula\u015ft\u0131r\u0131rlar. Bu sefil hayatlar\u0131na memnuniyetle bir son vermek isterlerdi, ama ba\u011fl\u0131l\u0131k yemini ettiklerinden bunu g\u00f6ze alam\u0131yorlar.<\/p>\n

48.
\u0130lerlemeye inanmak hen\u00fcz bir ilerleme oldu\u011funa inanmak anlam\u0131na gelmez. Yoksa bu, inanmak i\u00e7in yeterli olmazd\u0131.<\/p>\n

49.
A. bir virt\u00fc\u00f6zd\u00fcr, Tanr\u0131 da onun \u015fahidi.<\/p>\n

50.
\u0130nsan, i\u00e7inde yok edilemez bir \u015feyin varl\u0131\u011f\u0131ndan s\u00fcrekli emin olmadan ya\u015fayamaz; ancak gerek bu yok edilemez \u015fey gerekse de bu g\u00fcven kendisinden daima gizli olabilir. Bu s\u00fcrekli gizlili\u011fin kendini a\u00e7\u0131\u011fa vurma yollar\u0131ndan biri, ki\u015fisel bir tanr\u0131ya inan\u00e7ta kendisini g\u00f6sterir.<\/p>\n

51.
Y\u0131lan\u0131n arac\u0131l\u0131\u011f\u0131 gerekliydi: K\u00f6t\u00fc, insan\u0131 ayartabilir, ama insan olamaz.<\/p>\n

52.
D\u00fcnyayla arandaki sava\u015f\u0131mda, d\u00fcnyan\u0131n yan\u0131nda ol.<\/p>\n

53.
Kimseyi aldatmamak; hatta d\u00fcnyay\u0131 da aldat\u0131p onu bir zafer olana\u011f\u0131ndan yoksun b\u0131rakmamal\u0131.<\/p>\n

54.
Tinsel d\u00fcnyadan ba\u015fka bir d\u00fcnya yoktur; duyular d\u00fcnyas\u0131 dedi\u011fimiz tinsel d\u00fcnyan\u0131n k\u00f6t\u00fcl\u00fc\u011f\u00fcd\u00fcr, ve k\u00f6t\u00fcl\u00fck dedi\u011fimiz de bizim sonsuz geli\u015fimimizde bir an\u0131n gereklili\u011fidir ancak.<\/p>\n

Alabildi\u011fine g\u00fc\u00e7l\u00fc bir \u0131\u015f\u0131kla d\u00fcnya eritilebilir. Zay\u0131f g\u00f6zlere kat\u0131 g\u00f6r\u00fcn\u00fcr d\u00fcnya, daha da zay\u0131f g\u00f6zler i\u00e7in bir yumru\u011fa d\u00f6n\u00fc\u015f\u00fcr, \u00e7ok daha zay\u0131flar\u0131n \u00f6n\u00fcnde utanga\u00e7la\u015f\u0131r ve kendisine bakmaya yeltenenleri vurup devirir.<\/p>\n

55.
Her \u015fey bir aldatmacad\u0131r: en az yan\u0131lmaya bakmak, normal \u00f6l\u00e7\u00fcler i\u00e7inde kalmak, en a\u015f\u0131r\u0131n\u0131n pe\u015finden gitmek. Birinci durumda ona ula\u015fmay\u0131 kendisi i\u00e7in kolayla\u015ft\u0131rmaya \u00e7al\u0131\u015farak insan aldat\u0131r \u0130yi\u2019yi, ve eline yetersiz silahlar vererek aldat\u0131r K\u00f6t\u00fc\u2019y\u00fc. \u0130kinci durumda, d\u00fcnyevi i\u015flerde bile ele ge\u00e7irilmeye u\u011fra\u015f\u0131lmad\u0131\u011f\u0131 i\u00e7in aldat\u0131l\u0131r \u0130yi. \u00dc\u00e7\u00fcnc\u00fc durumda ise, kendisinden olabildi\u011fince uzakla\u015f\u0131larak aldat\u0131l\u0131r \u0130yi, ve en a\u015f\u0131r\u0131ya vard\u0131r\u0131larak g\u00fc\u00e7s\u00fcz k\u0131l\u0131naca\u011f\u0131 umuldu\u011fu i\u00e7in aldat\u0131l\u0131r K\u00f6t\u00fc. Bunlar\u0131n i\u00e7inden ye\u011flenebilir olarak ikinci durum g\u00f6r\u00fcn\u00fcyor, \u00e7\u00fcnk\u00fc her durumda \u0130yi aldat\u0131l\u0131rken, hi\u00e7 olmazsa bu durumda, en az\u0131ndan g\u00f6r\u00fcn\u00fc\u015fte, K\u00f6t\u00fc aldat\u0131lmamaktad\u0131r.<\/p>\n

56.
E\u011fer kendi do\u011fam\u0131z gere\u011fi onlardan uzakla\u015ft\u0131r\u0131lmasayd\u0131k, hi\u00e7bir zaman \u00fcstesinden gelemeyece\u011fimiz sorular vard\u0131r.<\/p>\n

57.
Olgular d\u00fcnyas\u0131n\u0131n d\u0131\u015f\u0131nda kalan her \u015fey i\u00e7in dil ancak ima yollu kullan\u0131labilir, ama yakla\u015f\u0131k olarak bile olsa hi\u00e7bir zaman k\u0131yas amac\u0131yla kullan\u0131lamaz, \u00e7\u00fcnk\u00fc olgular d\u00fcnyas\u0131na uygunluk i\u00e7inde yaln\u0131z m\u00fclkiyet ve m\u00fclkiyet ili\u015fkilerinden s\u00f6z eder.<\/p>\n

58.
\u0130nsan ancak olabildi\u011fince az yalan s\u00f6yledi\u011finde olabildi\u011fince az yalan s\u00f6ylemi\u015f olur; yoksa olabildi\u011fince az yalan s\u00f6yleme f\u0131rsat\u0131n\u0131 buldu\u011funda de\u011fil.<\/p>\n

59.
Bir merdivenin \u00fczerine bas\u0131lmaktan yeterince \u00e7ukurla\u015fmam\u0131\u015f basama\u011f\u0131, basama\u011f\u0131n kendi a\u00e7\u0131s\u0131ndan, \u0131ss\u0131z \u00e7at\u0131lm\u0131\u015f bir tahta par\u00e7as\u0131d\u0131r yaln\u0131z.<\/p>\n

60.
D\u00fcnyadan elini ete\u011fini \u00e7eken herkes herkesi sevmelidir, onlar\u0131n d\u00fcnyas\u0131ndan da elini ete\u011fini \u00e7ekmektedir \u00e7\u00fcnk\u00fc. B\u00f6ylece ger\u00e7ek insan do\u011fas\u0131n\u0131n i\u00e7y\u00fcz\u00fcn\u00fc sezmeye ba\u015flar; bu varl\u0131k sevilmez de ne yap\u0131l\u0131r; ama bunun tek ko\u015fulu vard\u0131r: sevilenin dengi olmak.<\/p>\n

61.
Bu d\u00fcnyada hemcinsini seven kimse, d\u00fcnyada yaln\u0131zca kendisini seven kimseden ne daha \u00e7ok ne de daha az hata yapmaklad\u0131r. Sadece geriye bir soru kal\u0131yor ki, o da insan\u0131n hemcinsini sevip sevemeyece\u011fidir.<\/p>\n

62.
Tinsel bir d\u00fcnyadan ba\u015fka bir \u015feyin bulunmad\u0131\u011f\u0131 ger\u00e7e\u011fi elimizden umudumuzu al\u0131r, ama bize bir kesinlik ba\u011f\u0131\u015flar.<\/p>\n

63.
Sanat\u0131m\u0131z, g\u00f6z\u00fcm\u00fcz\u00fcn Ger\u00e7ekle kama\u015fmas\u0131d\u0131r: Geri geri ka\u00e7an ucube maskelere vuran \u0131\u015f\u0131kt\u0131r ger\u00e7ek, ba\u015fka bir \u015fey de\u011fil.<\/p>\n

64.\/65.
Cennet\u2019ten kovulu\u015f esas olarak ebedidir: Yani Cennet\u2019ten kovulu\u015f kesin ve yery\u00fcz\u00fcnde ya\u015fama ka\u00e7\u0131n\u0131lmazd\u0131r; ama yine de olay\u0131n ebedili\u011fi bize s\u00fcrekli Cennet\u2019te kalabilme olas\u0131l\u0131\u011f\u0131n\u0131 vermekle kalmaz, ayn\u0131 zamanda belki de ger\u00e7ekte hep orada oldu\u011fumuz anlam\u0131na da gelir, biz ister bilelim, ister bilmeyelim.<\/p>\n

66.
O, yery\u00fcz\u00fcn\u00fcn \u00f6zg\u00fcr ve kendini g\u00fcvenlikte hisseden bir vatanda\u015f\u0131d\u0131r, \u00e7\u00fcnk\u00fc b\u00fct\u00fcn d\u00fcnyevi mek\u00e2nlara ula\u015fma imk\u00e2n\u0131n\u0131 ona veren yeterince uzun bir zincirle ba\u011flanm\u0131\u015ft\u0131r, ama yine de hi\u00e7bir \u015feyin kendisini \u00e7ekip yery\u00fcz\u00fcn\u00fcn s\u0131n\u0131rlar\u0131ndan \u00f6teye almas\u0131na izin verecek kadar uzun de\u011fildir bu zincir. Ne var ki ayn\u0131 zamanda, g\u00f6ky\u00fcz\u00fcn\u00fcn de \u00f6zg\u00fcr ve kendini g\u00fcvenlikte hisseden bir vatanda\u015f\u0131d\u0131r, \u00e7\u00fcnk\u00fc yine uzunluk bak\u0131m\u0131ndan \u00f6b\u00fcr\u00fcn\u00fcn benzeri g\u00f6ksel bir zincirle ba\u011flanm\u0131\u015ft\u0131r. Yery\u00fcz\u00fcne inmek mi istiyor, g\u00f6ky\u00fcz\u00fc zincirinin tasmas\u0131 yakas\u0131ndan \u00e7eker; g\u00f6ky\u00fcz\u00fcne \u00e7\u0131kmak m\u0131 istiyor, bu kez de yery\u00fcz\u00fc zincirinin tasmas\u0131 yapar ayn\u0131 i\u015fi. Ama b\u00fct\u00fcn bunlara ra\u011fmen, t\u00fcm olanaklar elindedir ve bunun da fark\u0131ndad\u0131r; hatta t\u00fcm bu olanlar\u0131 ilk zincirle ba\u011flan\u0131\u015f\u0131ndaki bir hataya ba\u011flamay\u0131 reddeder.<\/p>\n

67.
Ger\u00e7eklerin pe\u015finden paten kaymay\u0131 yeni \u00f6\u011frenen acemi biri gibi ko\u015fuyor, \u00fcstelik bir de yasak yerde egzersiz yap\u0131yor.<\/p>\n

68.
Ev halk\u0131n\u0131 koruyan tanr\u0131ya inanmaktan daha keyif veren ne olabilir!<\/p>\n

69.
Kuramsal olarak eksiksiz bir mutluluk olana\u011f\u0131 vard\u0131r: \u0130\u00e7imizde yokedilemez bir varl\u0131k oldu\u011funa inanmak, ve ona ula\u015faca\u011f\u0131m diye \u00e7aba harcamamak.<\/p>\n

70.\/71.
Yokedilemez tektir; insanlar\u0131n her biri tek ba\u015flar\u0131na bu yokedilemezdir; \u00f6te yandan b\u00fct\u00fcn insanlarda ortak \u00f6zelliktir; dolay\u0131s\u0131yla insanlar\u0131 birbirine ba\u011flayan e\u015fi benzeri olmayan bir ba\u011f vard\u0131r.<\/p>\n

72.
Ayn\u0131 insanda \u00f6ylesine alg\u0131lar vard\u0131r ki, birbirinden tamam\u0131yla farkl\u0131 olmas\u0131na ra\u011fmen ayn\u0131 nesneyi konu al\u0131rlar; dolay\u0131s\u0131yla bundan ancak ayn\u0131 insanda farkl\u0131 \u00f6zneler oldu\u011fu sonucu \u00e7\u0131karmak gerekir.<\/p>\n

73.
Kendi sofras\u0131ndan d\u00fc\u015fen k\u0131r\u0131nt\u0131lar\u0131 yiyor; bir s\u00fcre i\u00e7in \u00f6b\u00fcrlerinden daha tok hissediyor kendini, ama sofradan nas\u0131l yenilir bunu unutuyor; ancak art\u0131k geride yenecek k\u0131r\u0131nt\u0131 da kalm\u0131yor.<\/p>\n

74.
E\u011fer sadece Cennet\u2019te yok edilebilir oldu\u011fu d\u00fc\u015f\u00fcn\u00fclen \u015feyler yok edilebilir idiyse, o zaman bu kesin de\u011fildir; yok e\u011fer yok edilemiyorsa, o zaman biz yanl\u0131\u015f bir inan\u00e7la ya\u015f\u0131yoruz demektir.<\/p>\n

75.
Kendini insanl\u0131\u011fa bakarak s\u0131na. \u015e\u00fcphe edeni \u015f\u00fcpheye, inanan\u0131 inanca g\u00f6t\u00fcr\u00fcr bu.<\/p>\n

76.
\u015eu duygu: \u201cBurada demirlemeyece\u011fim\u201d, ve an\u0131nda kabar\u0131p co\u015fan ve insan\u0131 sarmalayan dalgalar\u0131 hissedi\u015f.<\/p>\n

Ani bir de\u011fi\u015fim. Tetikte, \u00fcrkek, \u00fcmitli dolan\u0131yor cevap sorunun \u00e7evresinde, bak\u0131\u015flar\u0131n\u0131 \u00fcmitsizce sorunun yanma yakla\u015f\u0131lmaz y\u00fcz\u00fcnde gezdiriyor, en anlams\u0131z yollar boyunca onu izliyor, yani, cevaptan alabildi\u011fince uza\u011fa giden yollar boyunca.<\/p>\n

77.
\u0130nsanlarla i\u00e7 i\u00e7e olmak, insan\u0131 kendini g\u00f6zlemlemeye g\u00f6t\u00fcr\u00fcr.<\/p>\n

78.
Bir dayanak olmaktan \u00e7\u0131k\u0131nca \u00f6zg\u00fcrle\u015fir ruh ancak.<\/p>\n

79.
\u015eehvani sevgi ilahi a\u015fka g\u00f6zlerimizi kapar; kendi ba\u015f\u0131na yapamaz bunu, ama bilmeden i\u00e7inde ilahi a\u015fktan bir par\u00e7a ta\u015f\u0131d\u0131\u011f\u0131ndan yapabilir.<\/p>\n

80.
Ger\u00e7ek b\u00f6l\u00fcnemez, bu y\u00fczden kendini tan\u0131yamaz; her kim onu tan\u0131mak isterse bir yalan olmak zorundad\u0131r.<\/p>\n

81.
Hi\u00e7kimse eninde sonunda kendisine zarar verecek bir \u015feyi isteyemez. Kimi insanda b\u00f6yle bir durum g\u00f6r\u00fcn\u00fcyorsa \u2013belki de herkeste var bu g\u00f6r\u00fcn\u00fcm\u2013 nedeni, o insan\u0131n i\u00e7indeki iki ayr\u0131 ki\u015fiden birinin kendisine yararl\u0131 bir istekte bulunmas\u0131na kar\u015f\u0131n, bu iste\u011fin karar verilirken yar\u0131 d\u00fc\u015f\u00fcncesine ba\u015fvurulan \u00f6tekisine zarar vermesidir. \u0130nsan, ancak karar s\u0131ras\u0131nda de\u011fil, daha ba\u015flang\u0131\u00e7ta i\u00e7indeki ikinci ki\u015finin taraf\u0131n\u0131 tuttuysa, ilk ki\u015fi ve onunla birlikte s\u00f6z konusu istek de silinip gider.<\/p>\n

82.
Neden s\u00fcrekli \u0130lk G\u00fcnah\u2019tan \u00f6t\u00fcr\u00fc yak\u0131n\u0131p dururuz? \u0130lk G\u00fcnah y\u00fcz\u00fcnden de\u011fil, Hayat A\u011fac\u0131\u2019ndan \u00f6t\u00fcr\u00fc kovulduk Cennet\u2019ten, onun yemi\u015flerinden yemeyelim diye.<\/p>\n

83.
Sadece Bilgi A\u011fac\u0131\u2019n\u0131n yemi\u015flerini yedi\u011fimiz i\u00e7in de\u011fil, Hayat A\u011fac\u0131\u2019n\u0131n yemi\u015flerinden h\u00e2l\u00e2 yemedi\u011fimiz i\u00e7in g\u00fcnahk\u00e2r\u0131z. \u0130\u00e7inde bulundu\u011fumuz durumdan dolay\u0131 g\u00fcnahk\u00e2r\u0131z, \u0130lk G\u00fcnah\u2019tan de\u011fil.<\/p>\n

84.
Cennet\u2019te ya\u015famak \u00fczere yarat\u0131lm\u0131\u015ft\u0131k, ve Cennet bize hizmet etmek i\u00e7in d\u00fczenlenmi\u015fti. Sonra yazg\u0131m\u0131z de\u011fi\u015ftirildi; Cennet\u2019in yazg\u0131s\u0131nda da bir de\u011fi\u015fiklik oldu mu, bu hi\u00e7bir yerde belirtilmiyor.<\/p>\n

85.
K\u00f6t\u00fc, belirli ge\u00e7i\u015f durumlar\u0131nda insan bilincinin sa\u00e7t\u0131\u011f\u0131 bir \u0131\u015f\u0131nd\u0131r. Sadece g\u00f6r\u00fcn\u00fc\u015f olan tamam\u0131yla duyular d\u00fcnyas\u0131 de\u011fil, fakat ondaki K\u00f6t\u00fc\u2019d\u00fcr; ne var ki bu, bizim g\u00f6z\u00fcm\u00fczdeki duyular d\u00fcnyas\u0131n\u0131 olu\u015fturur.<\/p>\n

86.
\u0130lk G\u00fcnah\u2019tan beri \u0130yi ve K\u00f6t\u00fc\u2019y\u00fc ay\u0131rt etme yetene\u011fimiz a\u015fa\u011f\u0131 yukar\u0131 birbirine e\u015fittir; ama yine de bu konuda hemcinslerimizden \u00fcst\u00fcnl\u00fc\u011f\u00fcm\u00fcz\u00fc burada arar\u0131z. Ama i\u015fte ger\u00e7ekte bu \u0130yi ve K\u00f6t\u00fc bilgisinin \u00e7ok \u00f6tesinde ger\u00e7ek farkl\u0131l\u0131klar ba\u015flar. Bunun aksi bir g\u00f6r\u00fcn\u00fcm olmas\u0131 \u015funa dayan\u0131yor: Kimse sadece bilmekle ho\u015fnut olamaz, ayn\u0131 zamanda bilgisine uygun olarak davranmak ister. Ancak, bunu yapabilecek g\u00fc\u00e7le donat\u0131lmam\u0131\u015ft\u0131r, dolay\u0131s\u0131yla kendini yok etmeye yazg\u0131l\u0131d\u0131r, gerekli g\u00fcc\u00fc ele ge\u00e7irememe riski bile onu engelleyemez, ama son denemeyi yapmaktan ba\u015fka bir \u015fey de kalmam\u0131\u015ft\u0131r ona. (Bilgi A\u011fac\u0131\u2019n\u0131n yemi\u015flerini yeme yasa\u011f\u0131n\u0131n \u00e7i\u011fnenmesine kar\u015f\u0131 \u00f6l\u00fcmle tehditte yatan sakl\u0131 anlam budur; belki eceliyle \u00f6l\u00fcm\u00fcn, ba\u015flang\u0131\u00e7taki anlam\u0131 da buydu.) \u015eimdi bu yapmaya korktu\u011fu bir hamledir; \u0130yi ya da K\u00f6t\u00fc bilgisinden vazge\u00e7meyi bile ye\u011fler (\u201c\u0130lk G\u00fcnah\u201d terimi, kayna\u011f\u0131n\u0131 bu korkudan al\u0131r); ama bir kere olmu\u015f olan iptal edilemez, sadece belirsizle\u015ftirilebilir. \u0130\u015fte bu ama\u00e7la birtak\u0131m mazeretler uydurulur. T\u00fcm d\u00fcnya b\u00f6ylesi mazeretlerle doludur, hatta g\u00f6zle g\u00f6r\u00fcl\u00fcr b\u00fct\u00fcn d\u00fcnya bir anl\u0131k huzur arayan insan\u0131n kendini hakl\u0131 \u00e7\u0131karmas\u0131ndan ba\u015fka bir \u015fey de\u011fildir belki de. Bilginin \u00f6nceden verildi\u011fi ger\u00e7e\u011fini bozma, bilgiyi ula\u015f\u0131lacak bir amaca d\u00f6n\u00fc\u015ft\u00fcrme \u00e7abas\u0131.<\/p>\n

87.
Giyotin gibi bir inan\u00e7, onun kadar a\u011f\u0131r, onun kadar hafif.<\/p>\n

88.
\u00d6l\u00fcm, s\u0131n\u0131f duvar\u0131nda as\u0131l\u0131 \u0130skender\u2019in Sava\u015f\u0131[2] adl\u0131 tablonun bir r\u00f6prod\u00fcksiyonu gibi \u00f6n\u00fcm\u00fczde duruyor. Yapmam\u0131z gereken, daha bu ya\u015famda eylemlerimizle, tabloyu karanl\u0131\u011fa g\u00f6mmek, ve hatta ortadan silip atmakt\u0131r.<\/p>\n

89.
(Defterin bu sayfas\u0131 kay\u0131p)<\/p>\n

90.
\u0130ki olanak: Kendini sonsuz k\u00fc\u00e7\u00fcltmek ya da sonsuz k\u00fc\u00e7\u00fck olmak. Birincisi m\u00fckemmellik, yani eylemsizliktir; ikincisi ba\u015flang\u0131\u00e7, yani eylemdir.<\/p>\n

91.
S\u00f6zc\u00fcklerin yol a\u00e7t\u0131\u011f\u0131 karma\u015fadan kurtulu\u015f: Etkin olarak yok edilecek olan\u0131n, ilk \u00f6nce s\u0131k\u0131ca kavranm\u0131\u015f olmas\u0131 gerekir; ufalan\u0131p d\u00f6k\u00fclen ufalan\u0131p d\u00f6k\u00fcl\u00fcr, ama yok edilemez.<\/p>\n

92.
Putlara tap\u0131nman\u0131n ilk nedeni, ku\u015fkusuz nesnelerden korku, ama, buna ba\u011fl\u0131 olarak, nesnelerin gereklili\u011finden korku, ve buna ba\u011fl\u0131 olarak nesnelere kar\u015f\u0131 sorumluluktan korkuydu. Bu sorumluluk \u00f6ylesine dayan\u0131lmaz bir \u015fekilde ortaya \u00e7\u0131kt\u0131 ki, insan onu bir tek ola\u011fan\u00fcst\u00fc insan\u0131n omuzlar\u0131n\u0131n \u00fcst\u00fcne y\u0131kmay\u0131 g\u00f6ze alamad\u0131, \u00e7\u00fcnk\u00fc bir tek arac\u0131 da insan\u0131n sorumlulu\u011funu azaltamayacakt\u0131, yaln\u0131zca bir tek varl\u0131kla ili\u015fkisi, gere\u011finden fazla sorumlulu\u011fu insan\u0131n bir y\u00fck gibi s\u0131rt\u0131nda ta\u015f\u0131mas\u0131na yol a\u00e7acakt\u0131, i\u015fte bundan dolay\u0131 her nesnenin sorumlulu\u011fu nesnenin kendisine verildi, daha da ileri gidilerek nesneler insanlardan en \u00e7ok sorumlu tutuldular.<\/p>\n

93.
Son kez ruhbilim!<\/p>\n

94.
Ya\u015fam\u0131n\u0131n daha ba\u015flang\u0131c\u0131nda iki \u00f6dev: Giderek \u00e7evreni daraltmak, ve kendini bu \u00e7evre d\u0131\u015f\u0131nda gizleyip gizlemedi\u011fini s\u00fcrekli denetlemek.<\/p>\n

95.
K\u00f6t\u00fc, bazen insan\u0131n elinde bir alet gibidir; bilinsin ya da bilinmesin, e\u011fer insan bunu yapmak istiyorsa, kald\u0131r\u0131l\u0131p bir kenara konulmas\u0131na ses \u00e7\u0131karmaz.<\/p>\n

96.
Bu ya\u015fam\u0131n hazlar\u0131, ya\u015fam\u0131n kendi hazlar\u0131 de\u011fil, ama bizim daha y\u00fcce bir ya\u015fama y\u00fckselme korkumuzun hazz\u0131d\u0131r; bu ya\u015fam\u0131n eziyetleri ya\u015fam\u0131n kendi \u0131st\u0131raplar\u0131 de\u011fil, ama bu korkudan dolay\u0131 kendimize yapt\u0131\u011f\u0131m\u0131z eziyettir.<\/p>\n

97.
Sadece burada \u0131st\u0131rap \u0131st\u0131rapt\u0131r. Bu demek de\u011fildir ki, burada \u0131st\u0131rap \u00e7ekenler bir ba\u015fka yerde de \u00e7ektikleri \u0131st\u0131raptan \u00f6t\u00fcr\u00fc \u00f6d\u00fcllendirilecek; bunun anlam\u0131, bu d\u00fcnyada \u0131st\u0131rap denen \u015feyin bir ba\u015fka d\u00fcnyada de\u011fi\u015fmeyip, yaln\u0131z kar\u015f\u0131t\u0131ndan ba\u011f\u0131ms\u0131z k\u0131l\u0131naca\u011f\u0131 ve mutlulu\u011fa d\u00f6n\u00fc\u015fece\u011fidir.<\/p>\n

98.
Evrenin sonsuz geni\u015flikte ve zenginlikte tasarlanmas\u0131, zahmetli bir yarat\u0131\u015fla \u00f6zg\u00fcr bir i\u00e7e bak\u0131\u015f\u0131n en a\u015f\u0131r\u0131ya vard\u0131r\u0131lm\u0131\u015f ala\u015f\u0131m\u0131n\u0131n sonucudur.<\/p>\n

99.
Ebedi ya\u015fam\u0131n bir vakit s\u00fcrd\u00fcr\u00fcld\u00fc\u011f\u00fcne ili\u015fkin olup, zamana ba\u011f\u0131ml\u0131l\u0131\u011f\u0131m\u0131z\u0131 hakl\u0131 g\u00f6steren en g\u00fc\u00e7s\u00fcz inan\u0131\u015f bile, g\u00fcnahk\u00e2rl\u0131k i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131za ili\u015fkin \u015fimdiki en merhametsiz inan\u00e7tan ne kadar daha \u00e7ok i\u00e7 bunalt\u0131c\u0131d\u0131r.. Ancak, safl\u0131\u011f\u0131 i\u00e7inde ikincisi b\u00fct\u00fcn\u00fcyle kapsayan birinci inan\u0131\u015fa katlanma g\u00fcc\u00fcd\u00fcr ki, inanc\u0131n \u00f6l\u00e7\u00fcs\u00fcn\u00fc olu\u015fturur.<\/p>\n

Bir\u00e7oklar\u0131, ilk b\u00fcy\u00fck aldat\u0131\u015f\u0131n yan\u0131nda, her durumda kendi bireysel durumlar\u0131 i\u00e7in k\u00fc\u00e7\u00fck \u00e7apta \u00f6zel bir aldat\u0131\u015f\u0131n d\u00fczenlendi\u011fi, \u00fcstelik de bunun onlar\u0131n yarar\u0131 d\u00fc\u015f\u00fcn\u00fclerek yap\u0131ld\u0131\u011f\u0131na inan\u0131r, \u00f6rne\u011fin, sahnede bir a\u015fk\u2013oyunu canland\u0131r\u0131l\u0131yorsa, kad\u0131n oyuncunun, oyundaki sevgilisine yapmac\u0131k g\u00fcl\u00fcmsemesinin d\u0131\u015f\u0131nda, \u00fcst galeride belirli bir seyirciye sinsi sinsi g\u00fcl\u00fcmsedi\u011fi kan\u0131s\u0131ndad\u0131r. Bu b\u00f6yle s\u00fcrer gider.<\/p>\n

100.
\u015eeytani olana ili\u015fkin bir bilgi olabilir, ama i\u00e7inde inan\u00e7 bulunamaz, \u00e7\u00fcnk\u00fc ortada g\u00f6r\u00fcnenden daha fazla \u015feytani olan yoktur.<\/p>\n

101.
G\u00fcnah her zaman a\u00e7\u0131ktan a\u00e7\u0131\u011fa gelir ve aranda duyularla kavranabilir. K\u00f6kleri \u00fczerinde y\u00fcr\u00fcr ve tan\u0131nmak i\u00e7in s\u00f6k\u00fcl\u00fcp \u00e7\u0131kar\u0131lmas\u0131 gerekmez.<\/p>\n

102.
\u00c7evremizdeki ac\u0131lar\u0131n tamam\u0131n\u0131 bizim de \u00e7ekmemiz gerekiyor. Hepimizin ortak bir v\u00fccudu yoktur, ama ortak bir b\u00fcy\u00fcme yolumuz vard\u0131r, ve bu ise, \u015fu ya da bu bi\u00e7imde, ac\u0131lar i\u00e7inden g\u00f6t\u00fcr\u00fcr bizi. Nas\u0131l ki \u00e7ocuk belli bir geli\u015fim sonucu ya\u015fam\u0131n t\u00fcm evrelerinden ge\u00e7er (her evre de istek ve korku bak\u0131m\u0131ndan bir \u00f6nceki i\u00e7in eri\u015filmez g\u00f6r\u00fcn\u00fcr asl\u0131nda), ya\u015flan\u0131r ve sonunda \u00f6l\u00fcrse, biz de bunun gibi (insanl\u0131kla aram\u0131zdaki ba\u011f, kendimizle aram\u0131zdaki ba\u011fdan g\u00fc\u00e7s\u00fcz de\u011fildir), ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyan\u0131n t\u00fcm ac\u0131lar\u0131ndan ge\u00e7erek geli\u015firiz. Bu konuda adalete yer yoktur, ac\u0131lardan \u00fcrkmeye ya da ac\u0131lar\u0131 \u00fcst\u00fcnl\u00fck olarak nitelemeye de yer yoktur.<\/p>\n

103.
D\u00fcnyan\u0131n ac\u0131lar\u0131ndan uzak tutabilirsin kendini, b\u00f6yle yapmakta \u00f6zg\u00fcrs\u00fcn ve senin do\u011fana kalm\u0131\u015ft\u0131r bu, ama ka\u00e7\u0131nabilece\u011fin bir ac\u0131 varsa i\u015fte bu da belki bu kendini uzak tutu\u015ftur.<\/p>\n

104.
\u0130nsan \u00f6zg\u00fcr irade sahibidir, ve bu \u00fc\u00e7 bak\u0131mdand\u0131r:<\/p>\n

Birincisi, bu ya\u015fam\u0131 istedi\u011fi zaman \u00f6zg\u00fcrd\u00fc; \u015fimdi, ku\u015fkusuz, geriye d\u00f6nemez art\u0131k, \u00e7\u00fcnk\u00fc bir zamanlar bu ya\u015fam\u0131 arzulayan ki\u015fi de\u011fil art\u0131k, bir zamanlar arzulam\u0131\u015f oldu\u011funu ya\u015fayarak ger\u00e7ekle\u015ftiriyor olmas\u0131 d\u0131\u015f\u0131nda.<\/p>\n

\u0130kincisi, ya\u015fam\u0131 boyunca ilerleyece\u011fi yolu ve bi\u00e7imi se\u00e7ebilmesi bak\u0131m\u0131ndan \u00f6zg\u00fcrd\u00fcr.<\/p>\n

\u00dc\u00e7\u00fcnc\u00fcs\u00fc, yeniden d\u00fcnyaya gelece\u011fini d\u00fc\u015f\u00fcnerek, t\u00fcm ko\u015fullar alt\u0131nda ya\u015fam ve b\u00f6ylelikle kendine varan yolu bulmay\u0131 arzulamas\u0131 bak\u0131m\u0131ndan \u00f6zg\u00fcrd\u00fcr, ancak, bir tercih i\u015fi olmas\u0131na kar\u015f\u0131n, bu ya\u015fam\u0131n dokunulmad\u0131k hi\u00e7bir k\u00f6\u015fesini b\u0131rakmayacak kadar labirent bi\u00e7iminde olacakt\u0131r bu yol.<\/p>\n

\u00d6zg\u00fcr iradenin \u00fc\u00e7 g\u00f6r\u00fcn\u00fc\u015f\u00fcd\u00fcr bu, ama \u00fc\u00e7\u00fc de ayn\u0131 zamanda var oldu\u011fundan, bir birlik olu\u015ftururlar, ve temelde \u00f6ylesine tam bir birliktir ki, burada \u00f6zg\u00fcr olsun ya da olmas\u0131n, hi\u00e7bir iradeye yer yoktur.<\/p>\n

105.
Bu d\u00fcnyan\u0131n ba\u015ftan \u00e7\u0131karma arac\u0131 ile bu d\u00fcnyan\u0131n sadece bir ge\u00e7i\u015f oldu\u011funa ili\u015fkin g\u00fcvence, bir ve ayn\u0131 \u015feydir. B\u00f6yle olmas\u0131 da gerekir, \u00e7\u00fcnk\u00fc d\u00fcnya ancak bir yoldan yaratabilir bizi ve bu da ger\u00e7e\u011fe uygun d\u00fc\u015fer. Ama i\u015fin berbat yan\u0131, ayart\u0131 ba\u015far\u0131ya ula\u015f\u0131nca biz g\u00fcvenceyi unuturuz, ve b\u00f6ylece \u0130yi bizi kand\u0131r\u0131p K\u00f6t\u00fc\u2019n\u00fcn kuca\u011f\u0131na atar, kad\u0131n\u0131n bak\u0131\u015f\u0131yla bizi yata\u011f\u0131na \u00e7a\u011f\u0131rmas\u0131 gibi.<\/p>\n

106.
Al\u00e7akg\u00f6n\u00fcll\u00fck, yaln\u0131z ba\u015f\u0131na umutsuzluk i\u00e7inde k\u0131vranan ki\u015fi de i\u00e7inde olmak \u00fczere, insanla hemcinsi aras\u0131nda en g\u00fc\u00e7l\u00fc ili\u015fkiyi sa\u011flar, yeter ki tam ve sonsuz bir al\u00e7akg\u00f6n\u00fcll\u00fcl\u00fck olsun bu. Bunu yapabilir \u00e7\u00fcnk\u00fc tap\u0131nman\u0131n ger\u00e7ek dilidir, hem tap\u0131nman\u0131n kendisi, hem de birle\u015fmelerin en g\u00fc\u00e7l\u00fcs\u00fcd\u00fcr. \u0130nsan\u0131n hemcinsiyle ili\u015fkisi tap\u0131nmas\u0131yla ili\u015fkidir, insan\u0131n kendi kendisiyle ili\u015fkisi \u00e7abayla ili\u015fkidir; tap\u0131nmadan \u00e7aba g\u00f6sterme g\u00fcc\u00fc de elde edilir.<\/p>\n

Sen, aldatmacadan ba\u015fka bir \u015fey bilebilir misin? Aldatmaca yok edilse bile, sen hi\u00e7bir zaman oraya bakmamal\u0131s\u0131n, yoksa bir tuz s\u00fctununa d\u00f6n\u00fc\u015f\u00fcrs\u00fcn.<\/p>\n

107.
Herkes A.\u2019ya kar\u015f\u0131 pek nazik; yoksa \u015fahane bir bilardo masas\u0131 iyi oyunculardan bile titizlikle saklan\u0131r da sonra o b\u00fcy\u00fck oyuncu \u00e7\u0131kagelir, masan\u0131n zeminini dikkatle inceler, oyunda vaktinden \u00f6nce i\u015flenecek bir hataya g\u00f6z yummaz; ama sonra kendisi oynamaya ba\u015flay\u0131nca, alabildi\u011fine k\u00fcstahla\u015farak yapmad\u0131\u011f\u0131n\u0131 b\u0131rakmaz, i\u015fte b\u00f6yle birine davran\u0131l\u0131r gibi t\u0131pk\u0131.<\/p>\n

108.
\u201cAma sonra sanki hi\u00e7bir \u015fey olmam\u0131\u015f gibi i\u015fine d\u00f6nd\u00fc.\u201d Belki de hi\u00e7birinde ge\u00e7mez ama, a\u00e7\u0131k se\u00e7ildikten yoksun eski hik\u00e2yeler y\u0131\u011f\u0131n\u0131ndan kula\u011f\u0131m\u0131za tan\u0131d\u0131k gelen s\u00f6zlerdir bunlar.<\/p>\n

109.
\u201c\u0130nan\u00e7 yoksunu oldu\u011fumuz s\u00f6ylenemez. Sadece ya\u015f\u0131yor olmam\u0131z bile, t\u00fcketilemeyecek bir inan\u00e7\u2013de\u011feridir.\u201d<\/p>\n

\u201cNeresindeymi\u015f bunun inan\u00e7\u2013de\u011feri? Ya\u015famamak elde de\u011fil ki.\u201d<\/p>\n

\u201c\u0130\u015fte inanc\u0131n insan\u0131 \u00e7\u0131ld\u0131rtacak kadar b\u00fcy\u00fck g\u00fcc\u00fc, bu \u2018elde de\u011fil ki \u2018dedir, bu olumsuzlamada a\u00e7\u0131\u011fa vurur kendini.\u201d<\/p>\n

Evden \u00e7\u0131k\u0131p gitmen gereksiz. Masa ba\u015f\u0131nda kal ve bana kulak ver. Kulak vermesen de olur, sadece bekle. Beklemesen de olur, tamamen sessiz ve yaln\u0131z ol. D\u00fcnya maskesini d\u00fc\u015f\u00fcresin diye, kendini sana sunacakt\u0131r; ba\u015fka bir \u015fey gelmez elinden, cazibeye kap\u0131lm\u0131\u015f, ayaklar\u0131n\u0131n dibinde k\u0131vran\u0131p duracakt\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"

“Bu \u00f6zdeyi\u015fler, Kafka’n\u0131n kendisi taraf\u0131ndan temiz bir el yaz\u0131s\u0131 ve m\u00fcrekkeple ayr\u0131 ayr\u0131 k\u00fc\u00e7\u00fck k\u00e2\u011f\u0131tlara yaz\u0131lm\u0131\u015f, numaralar da yine Kafka taraf\u0131ndan konmu\u015ftur.” 1. Do\u011fru yol gergin bir ip boyunca gider; y\u00fckse\u011fe de\u011fil de, hemen yerin \u00fczerine gerilmi\u015ftir bu ip. \u00dczerinde y\u00fcr\u00fcnmek de\u011fil de, insan\u0131 \u00e7elmelemek i\u00e7indir sanki. 2. \u0130nsanlar\u0131n t\u00fcm kusurlar\u0131 sab\u0131rs\u0131zl\u0131k, yapt\u0131klar\u0131 i\u015fte y\u00f6nteme […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[138],"tags":[],"class_list":{"0":"post-1378","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-edebiyat-dunya"},"yoast_head":"\nG\u00fcnah \/ Ist\u0131rap \/ Umut ve Do\u011fru Yol \u00dczerine Aforizmalar | Franz Kafka - narteks.net<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/narteks.net\/index.php\/2010\/03\/21\/gunah-istirap-umut-ve-dogru-yol-uzerine-aforizmalar-franz-kafka\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"G\u00fcnah \/ Ist\u0131rap \/ Umut ve Do\u011fru Yol \u00dczerine Aforizmalar | Franz Kafka\" \/>\n<meta property=\"og:description\" content=\"“Bu \u00f6zdeyi\u015fler, Kafka’n\u0131n kendisi taraf\u0131ndan temiz bir el yaz\u0131s\u0131 ve m\u00fcrekkeple ayr\u0131 ayr\u0131 k\u00fc\u00e7\u00fck k\u00e2\u011f\u0131tlara yaz\u0131lm\u0131\u015f, numaralar da yine Kafka taraf\u0131ndan konmu\u015ftur.” 1. 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