{"id":1582,"date":"2010-01-06T01:00:00","date_gmt":"2010-01-05T22:00:00","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/01\/06\/nietzsche-materyalist-mi-idealist-mi-nietzsche-yaylasi-onder-kurt\/"},"modified":"2010-01-06T01:00:00","modified_gmt":"2010-01-05T22:00:00","slug":"nietzsche-materyalist-mi-idealist-mi-nietzsche-yaylasi-onder-kurt","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/01\/06\/nietzsche-materyalist-mi-idealist-mi-nietzsche-yaylasi-onder-kurt\/","title":{"rendered":"Nietzsche Materyalist mi, \u0130dealist mi? | Nietzsche Yaylas\u0131 – \u00d6nder Kurt"},"content":{"rendered":"

<\/p>\n

San\u0131r\u0131m Nietzsche ayn\u0131 zamanda hem en \u00e7ok sevilen ve hem de en \u00e7ok nefret edilen filozoflardan biri. Nietzsche’ye kar\u015f\u0131 besledi\u011fi duygular\u0131 bilgiye dayand\u0131rabilen insanlara s\u00f6ylenebilecek bir\u015fey yok, ancak bizim k\u00fclt\u00fcrel ortam\u0131m\u0131zda Nietzsche’ye kar\u015f\u0131 beslenen hem olumlu hem de olumsuz d\u00fc\u015f\u00fcnceler daha \u00e7ok \u00f6nyarg\u0131lara dayan\u0131yor. Bir y\u00f6n\u00fcyle Nietzsche felsefenin Brad Pitt’i gibi d\u00fc\u015f\u00fcn\u00fclebilir. Felsefe tarihinin en pop\u00fcler simalar\u0131ndan biridir. “Eline k\u0131rbac\u0131n\u0131 alan” gecelerin “\u00fcber-delikanl\u0131s\u0131” \u0130stanbul barlar\u0131nda kad\u0131n av\u0131na \u00e7\u0131kabilir.<\/p>\n

Sistem i\u00e7inde kendine s\u0131ra d\u0131\u015f\u0131 bir idol arayanlar\u0131n ihtiya\u00e7lar\u0131na \u00e7ok g\u00fczel cevap verebilir, \u00f6zellikle ma\u00e7o delikanl\u0131lar i\u00e7in bi\u00e7ilmi\u015f kaftand\u0131r. Bu aptalca alg\u0131lay\u0131\u015fa ve Nietzsche’nin g\u00f6receli pop\u00fclaritesine yol a\u00e7an ba\u015fl\u0131ca neden, san\u0131r\u0131m Nietzsche’nin kolay ak\u0131lda kalabilen, ortamlarda dile getirildi\u011finde ki\u015fiye zeki biriymi\u015f havas\u0131n\u0131 verebilen aforizmalar\u0131 olsa gerek. Nietzsche ezberciler i\u00e7in birebirdir. Al\u0131\u015f\u0131lagelmi\u015f a\u011fdal\u0131 felsefe y\u00f6nteminin d\u0131\u015f\u0131nda, \u015fiirsel bir anlat\u0131m\u0131 vard\u0131r. Kafay\u0131 \u00e7ok fazla zorlamadan, kolayca “\u00f6z-\u00c7orumlular” kahvesi filozofu olabilir insan Nietzsche okuyarak. Asl\u0131nda onun bu \u015fiirsel tarz\u0131 her iki t\u00fcrden yanl\u0131\u015f yorumlan\u0131n da temel nedenidir. Spek\u00fclasyona a\u00e7\u0131kt\u0131r. Bu nedenle Nazilerden, post-yap\u0131salc\u0131lara kadar geni\u015f bir yelpazede takip\u00e7ileri vard\u0131r.Biraz da Nietzsche’nin di\u011fer kutuptaki yanl\u0131\u015f yorumuna bakal\u0131m:<\/p>\n

Bu gruptakiler \u00e7o\u011funlukla Marksistlerdir, daha do\u011frusu Marksizm’in Ortodoks okulunun \u00f6\u011frencilerdir. Kendi ad\u0131ma koskoca Marksizm’i, felsefeyle ilgisi Politzer\/Lenin\/Stalin\/Mao ile s\u0131n\u0131rl\u0131 bir grubun tekeline b\u0131rakmaya hi\u00e7 niyetim yok. Asl\u0131nda Nietzsche bu gruptaki arkada\u015flar\u0131n ele\u015ftirilerine kaynakl\u0131k edebilecek \u00e7ok ge\u00e7erli malzemeler vermiyor de\u011fil. Tart\u0131\u015fmaya yer b\u0131rakmayacak kadar kesin bir \u015fekilde “anti-sosyalist” oldu\u011funu defalarca dile getiriyor. Hatta sosyalizm en b\u00fcy\u00fck birka\u00e7 d\u00fc\u015fman\u0131ndan biridir. Kitaplar\u0131nda, kilise ve rasyonalist felsefe ile birlikte Nihilizm’in temel g\u00f6r\u00fcng\u00fclerinden biri, Avrupa k\u00fclt\u00fcr\u00fcn\u00fcn h\u0131zla i\u00e7ine dald\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc dekadans\u0131n bir sonucu olarak g\u00f6rd\u00fc\u011f\u00fc ana sald\u0131r\u0131 noktalar\u0131ndan biridir. Bu sosyalizmi yanl\u0131\u015f yorumlamas\u0131ndan kaynaklanm\u0131yor. Sosyalizmin ne oldu\u011funu \u00e7ok iyi biliyor, \u00e7\u00fcnk\u00fc Avrupa’da her yerde y\u00fckseli\u015fe ge\u00e7ti\u011fi, bir d\u00fc\u015f\u00fcnce sistemi olarak kurumsalla\u015fmaya ba\u015flad\u0131\u011f\u0131 bir tarihsel dilimde ya\u015f\u0131yor.<\/p>\n

Nietzsche Materyalist mi, \u0130dealist mi?<\/strong><\/p>\n

Ortodoks Marksistlerin bir d\u00fc\u015f\u00fcn\u00fcr\u00fc dikkate almas\u0131 i\u00e7in temel kriter materyalist mi yoksa idealist metafizik\u00e7i mi oldu\u011fudur. O y\u00fczden Nietzsche’nin olas\u0131 bir savunmas\u0131n\u0131n sonuna kadar dikkate al\u0131nmas\u0131n\u0131 sa\u011flamak i\u00e7in bu me\u015frula\u015ft\u0131rma operasyonuna girmek ka\u00e7\u0131n\u0131lmazd\u0131r. Nietzsche ku\u015fkuya yer b\u0131rakmayacak \u015fekilde materyalisttir. \u00c7\u00fcnk\u00fc idealist felsefenin Plato ile ba\u015flayan, a\u015fk\u0131n, mutlak ger\u00e7ekleri, formlar\u0131 bulma \u00e7abas\u0131ndan tiksinti duyar. Onun i\u00e7in ya\u015fam\u0131n bizzat kendisi her y\u00f6n\u00fcyle “mutlak”\u0131n kendisidir. Felsefesi ko\u015fulsuz bir \u015fekilde ya\u015fam\u0131n olumlanmas\u0131d\u0131r. Belki bu ko\u015fulsuz olumlama onun sosyalistler taraf\u0131ndan yanl\u0131\u015f anla\u015f\u0131lmas\u0131n\u0131n da temel nedenlerinden biridir. O ya\u015fam\u0131 oldu\u011fu gibi olumlar, vah\u015fetiyle, co\u015fkusuyla k\u0131saca b\u00fct\u00fcn bile\u015feniyle. Zay\u0131f olan\u0131n g\u00fc\u00e7l\u00fc olanla ayn\u0131 haklara sahip olmas\u0131n\u0131 ya\u015fam\u0131n do\u011fal ak\u0131\u015f\u0131na bir sald\u0131r\u0131 olarak g\u00f6r\u00fcr. \u0130\u015fte ya\u015fam\u0131n bu mutlak olumlanmas\u0131, \u00e7ok kolay gibi g\u00f6r\u00fcnen felsefesini \u00e7ok karma\u015f\u0131k ve yanl\u0131\u015f yorumlara a\u00e7\u0131k hale getiriyor. Bu karma\u015f\u0131k felsefenin i\u00e7ine n\u00fcfuz edebilmek, zaman i\u00e7ine yay\u0131lacak uzun erimli bir \u00e7al\u0131\u015fma olaca\u011f\u0131 i\u00e7in, detaylara \u015fimdilik girmiyorum. Bu yaz\u0131da Marksistlerin neden Nietzsche okumalar\u0131 , okumakla kalmay\u0131p, anlamaya \u00e7al\u0131\u015fmalar\u0131 gerekti\u011fini ve b\u00f6yle bir anlama \u00e7abas\u0131n\u0131n \u00f6n\u00fcndeki en b\u00fcy\u00fck engel olarak, ba\u015fka pek \u00e7ok alanlarda da d\u00fc\u015f\u00fcnsel geli\u015fmemizi engelleyen iki hastal\u0131\u011f\u0131n ne oldu\u011funu g\u00f6stermeye \u00e7al\u0131\u015faca\u011f\u0131m.<\/p>\n

Nietzsche’yi Okumaya ve Anlamaya Neden \u0130htiyac\u0131m\u0131z Var?<\/strong><\/p>\n

Acaba bu soruyu hi\u00e7 sormasa m\u0131yd\u0131m? Soru \u00f6yle kabak gibi ortaya \u00e7\u0131k\u0131nca, k\u0131saca basit ve sarih bir cevap vermenin hi\u00e7 de kolay olmad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcverdim. Neyse, analitik ve al\u0131nt\u0131larla desteklenmi\u015f daha nesnel bir yaz\u0131y\u0131 s\u00fcre\u00e7 i\u00e7inde olu\u015fmaya b\u0131rakal\u0131m. B\u00f6ylece bu soru Nietzsche yaylas\u0131n\u0131n \u00fczerinde Demokles’in k\u0131l\u0131c\u0131 gibi sallans\u0131n dursun ve yan\u0131t(lar)\u0131 zaman i\u00e7inde serpilip olgunla\u015fs\u0131n, yeri geldik\u00e7e ortaya \u00e7\u0131ks\u0131n. \u015eimdilik \u00f6znel co\u015fkular\u0131n ve i\u00e7 g\u00f6zlemlerin dile getirilmesiyle yetinelim.<\/p>\n

Nahif ve yan\u0131lt\u0131c\u0131 olma riski ta\u015f\u0131sa da d\u00fcz bir mant\u0131kla girelim: kom\u00fcnizm insan\u0131n insan \u00fczerindeki s\u00f6m\u00fcr\u00fcs\u00fcn\u00fcn kald\u0131r\u0131lmas\u0131d\u0131r, yani ya\u015fam\u0131n kendisini ger\u00e7ekle\u015ftirmesinin \u00f6n\u00fcndeki, tamamen uygarl\u0131\u011f\u0131n bir \u00fcr\u00fcn\u00fc olan, k\u00fclt\u00fcrel engellerin a\u015f\u0131lmas\u0131d\u0131r. \u0130nsanla do\u011fa aras\u0131ndaki direk ili\u015fkinin kurulmas\u0131, insanlar\u0131n varolu\u015flar\u0131n\u0131 tam kapasiteyle ge\u00e7ekle\u015ftirmelerinin sa\u011flanmas\u0131d\u0131r. Nietzsche’de modern uygarl\u0131\u011f\u0131n, kendinde-\u015fey olarak ya\u015fam\u0131 dolay\u0131mland\u0131rd\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcr. Ya\u015fam\u0131n direk do\u011frudan hissedilmesinin \u00f6n\u00fcne, egemen sisteminin kurumlar\u0131n\u0131n, ailenin, dinin, okulun yapay engeller \u00e7\u0131kard\u0131\u011f\u0131na inan\u0131r. Sonu\u00e7 olarak e\u011fer bu d\u00fcz mant\u0131\u011f\u0131m\u0131z do\u011fruysa, Nietzsche ile Marx’\u0131n ayn\u0131 geminin yolcusu oldu\u011funu s\u00f6yleyebiliriz. Bu d\u00fcz mant\u0131\u011f\u0131 biraz daha ileriye g\u00f6t\u00fcrelim ve spek\u00fclatif bir \u015fema \u00e7\u0131kartal\u0131m ve her ikisini bu \u015femada biryerlere yerle\u015ftirelim.<\/p>\n

E\u011fer bu \u015feman\u0131n ya\u015fam\u0131n do\u011frudan tecr\u00fcbe edilmesini temsil etti\u011fini varsayarsak, o \u015feman\u0131n Marx’\u0131n toplumsal kurtulu\u015f k\u0131sm\u0131nda, Nietzsche’nin de bireysel kurtulu\u015f k\u0131sm\u0131nda yer ald\u0131\u011f\u0131n\u0131 s\u00f6yleyebiliriz. E\u011fer bireysel kurtulu\u015fun toplumsal kurtulu\u015ftan ge\u00e7ti\u011fi \u015feklindeki bildik teraneyle yetiniyorsak daha fazla sorgulamaya gerek yok. Nietzsche tarihin \u00e7\u00f6pl\u00fc\u011f\u00fcne at\u0131labilir. Ama di\u011fer olas\u0131l\u0131\u011f\u0131n, bireysel kurtulu\u015fla, toplumsal kurtulu\u015f aras\u0131nda iki kutbun ayr\u0131k biraradal\u0131\u011f\u0131na ve aralar\u0131ndaki birinin di\u011ferine hegomonik olmayan ili\u015fkisine dayanan olas\u0131l\u0131\u011f\u0131n da m\u00fcmk\u00fcn oldu\u011funa inan\u0131yorsak, serbest \u00e7a\u011fr\u0131\u015f\u0131ma devam edebiliriz.<\/p>\n

Nietzsche ile Marx aras\u0131nda felsefelerinin y\u00f6neldi\u011fi hedefler aras\u0131ndaki kutupla\u015fman\u0131n bir paraleli zamansall\u0131k boyutunda da kurulabilir. Marx’in felsefesi ge\u00e7mi\u015fin analizi, \u015fimdinin politik organizasyonu ile var\u0131lacak sonraki bir yap\u0131y\u0131 hedeflemesi anlam\u0131nda futuristtir. Ku\u015fkusuz \u015fimdinin bir yads\u0131mas\u0131 de\u011fildir s\u00f6zkonusu olan. Marksizm biliyoruz ki, tarihselli\u011fe en fazla vurgu yapan felsefedir. Tarihsel olan bir felsefe de \u015fimdiyi asla yads\u0131yamaz. Ancak Marksizm “kapitalizm olarak \u015fimdi”nin a\u015f\u0131lmas\u0131 \u00fczerine kurulur. \u0130ndirgemeci bir tasvir ile “k\u00f6t\u00fc” \u015fimdinin “iyi” bir gelecek ad\u0131na yads\u0131nmas\u0131 Marksizm i\u00e7inde ima edilir. Oysa buna kar\u015f\u0131n Nietzsche’de \u015fimdiye kar\u015f\u0131 tav\u0131r, bir “iyi” gelecek perspektifi ile yap\u0131lmaz. Onda da “\u015fimdi” bir dekadans durumu olarak g\u00f6r\u00fcl\u00fcr. Ancak bu dekadans\u0131n a\u015f\u0131lmas\u0131, gerekli toplumsal \u00f6rg\u00fctlenmeler ve d\u00fczeltmeler yap\u0131lana kadar ertelenecek bir\u015fey de\u011fildir. “\u015eimdi”nin dekadans\u0131 \u015fimdi i\u00e7inde \u00e7\u00f6z\u00fclecektir. Nietzsche’ye, ki\u015finin kendisinin tecr\u00fcbe edemeyece\u011fi bir gelecek ad\u0131na kendisini feda etmesini onaylay\u0131p onaylamayaca\u011f\u0131 sorulsayd\u0131, herhalde onaylamazd\u0131. Onun i\u00e7in ki\u015finin kendi ya\u015fam s\u0131n\u0131rlar\u0131 i\u00e7inde kurtulu\u015fu, en az\u0131ndan Marx’a k\u0131yasla, m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

E\u011fer bu “teorik” \u015feman\u0131n do\u011fru olabilece\u011fini kabul edersek, “pratik” d\u00fczlemdeki konumlar da a\u00e7\u0131\u011fa \u00e7\u0131k\u0131yor. Pratik d\u00fczlemde Nietzsche’nin doldurdu\u011fu bo\u015flu\u011fu anlamak i\u00e7in, san\u0131r\u0131m \u015fu saptamay\u0131 kabul etmek gerekiyor: Marksizm i\u00e7inde, kendi sonal hedefine tam bir ayk\u0131r\u0131l\u0131k durumunda olan son derece tehlikeli bir Truva At\u0131 vard\u0131r: Parti. Bireylerin tabii oldu\u011fu, b\u00fct\u00fcn i\u00e7inde \u00f6nemsizle\u015fti\u011fi bir yap\u0131 olarak Parti. Ya da genel olarak organizasyon ve iktidar ili\u015fkileri. Burda hedef al\u0131nan pratik bir zorunluluk olarak Parti fikrinin ele\u015ftirilmesi de\u011fildir. Yani Parti gerekli midir de\u011fil midir sorusu, \u015fu anda tart\u0131\u015f\u0131lan konu ile ba\u011flant\u0131l\u0131 de\u011fildir. Bu konu da son derece tart\u0131\u015fmaya a\u00e7\u0131kt\u0131r ancak \u015fu anda yap\u0131lan bu tart\u0131\u015fma i\u00e7inde bir g\u00f6r\u00fc\u015f beyan etme ve taraf olma de\u011fildir. Yani partinin gereksizli\u011fi g\u00f6sterilmeye \u00e7al\u0131\u015f\u0131lm\u0131yor. Ge\u00e7ekten “bilimsel” olarak son hedef i\u00e7in pratik bir ihtiya\u00e7 oldu\u011funu kabul edelim. Ama bu kabul bile Parti’nin Truva At\u0131 olma potansiyelini d\u0131\u015flam\u0131yor. Marksizm’in temel ilkelerinden biri olarak biliyoruz ki, sonal hedef iktidar ili\u015fkilerinin olmad\u0131\u011f\u0131 s\u0131n\u0131fs\u0131z bir toplumdur. Ancak bu hedefe ula\u015fmak i\u00e7in Ortodoks senaryo i\u00e7inde, g\u00f6\u011f\u00fcslere ta\u015f bas\u0131larak “istemeye istemeye” hayat dayatt\u0131\u011f\u0131 i\u00e7in ge\u00e7ici bir s\u00fcre iktidar ili\u015fkilerine katlan\u0131l\u0131r. Bu bir ara\u00e7t\u0131r, ne yapal\u0131m elden bir\u015fey gelmiyor. Ama s\u00f6z hele \u015fu kapitalizmi bir y\u0131kal\u0131m hemen ilk f\u0131rsatta bu iktidar yap\u0131lardan kurtulaca\u011f\u0131z. Ortodoks \u015fablon bu. Ancak hem tarihsel deneyimlerden \u015fahit oldu\u011fumuz, hem de tarafs\u0131z nesnel ak\u0131l y\u00fcr\u00fctmelerden \u00e7\u0131karabilece\u011fimiz i\u00e7in biliyoruz ki, iyi bir amac\u0131 \u015fiar edinmi\u015f bile olsa her iktidar yap\u0131s\u0131 Frankfurt\u00e7ular\u0131n “Otoriter Ki\u015fili\u011fi”ni , Marcuse’nin “Tek Boyutlu \u0130nsan”n\u0131n\u0131, Reich’\u0131n “K\u00fc\u00e7\u00fck Adam\u0131”n\u0131 \u00fcretme tehlikesini i\u00e7inde bar\u0131nd\u0131r\u0131r. Bu i\u015fin bir y\u00f6n\u00fc, di\u011fer y\u00f6n\u00fc ise \u00f6zel olarak parti genel olarak g\u00fc\u00e7 ve iktidar ili\u015fkileri, varolu\u015f sorununa olgunla\u015fmam\u0131\u015f, erken bir “\u00e7\u00f6z\u00fcm” sunarlar. \u0130\u015fleyen bir hiyerar\u015fik d\u00fczen i\u00e7erisinde, gelecekteki ulvi bir amaca y\u00f6nelik ya\u015fad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnen birey asl\u0131nda \u015fu anki g\u00fcnl\u00fck hayat i\u00e7indeki varolu\u015funa \u00e7ok etkili ve kolay bir \u00e7\u00f6z\u00fcm bulmu\u015ftur. Hiyerar\u015fik yap\u0131 i\u00e7inde edindi\u011fi yer onun ya\u015fam\u0131, ger\u00e7ek dinami\u011fi i\u00e7inde kavramas\u0131n\u0131 engeller, \u00e7\u00fcnk\u00fc iktidar ili\u015fkileri ona her\u015feyin yerli yerine oturmu\u015f oldu\u011fu b\u00fct\u00fcnsel bir evren alg\u0131lay\u0131\u015f\u0131 sunar. Sorgulamaya gerek kalmaz. \u0130\u015fte Nietzsche’nin yapmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131, b\u00f6yle bir yan\u0131lsama i\u00e7inde ya\u015fayan bireyi sarsmak, onu bulundu\u011fu uykudan uyand\u0131rmak ve ya\u015fam\u0131 b\u00fct\u00fcn \u00e7\u0131plakl\u0131\u011f\u0131 ile b\u00fct\u00fcn trajik y\u00f6nleriyle g\u00f6rmesini sa\u011flamak, ve g\u00f6rd\u00fc\u011f\u00fc kar\u015f\u0131s\u0131nda duyaca\u011f\u0131 deh\u015fetle beraber varolmas\u0131n\u0131 \u00f6\u011fretmektir. Marksizm i\u00e7inde belki de en \u00e7ok ihmal edilen konu, insan\u0131n do\u011fa i\u00e7indeki trajik varolu\u015funun dinamikleridir. \u0130nsanl\u0131\u011f\u0131n kurtulu\u015f m\u00fccadelesi sadece, ekonomik kurtulu\u015fla sa\u011flanabilecek midir? S\u0131n\u0131flar ortadan kalkt\u0131\u011f\u0131 zaman, insanl\u0131k g\u00f6zlerinin \u00f6n\u00fcne serilen ekonomik sorunlar\u0131n \u00f6tesindeki varolu\u015fun deh\u015fetine katlanabilecek kadar olgunla\u015fm\u0131\u015f olacak m\u0131d\u0131r, Tanr\u0131 \u00f6ld\u00fckten sonra, mutlak hi\u00e7li\u011fe do\u011fru yuvarlan\u0131\u015f\u0131n\u0131n ka\u00e7\u0131n\u0131lmaz ilerleyi\u015fini kabul edebilecek midir?<\/p>\n

Nietzsche’ye bence \u00e7ok \u00f6nemli g\u00f6r\u00fcnen bu gibi teorik sorunlar\u0131n \u00f6tesinde, g\u00fcnl\u00fck hayat\u0131n i\u00e7inden olduk\u00e7a pratik y\u00f6nelimli olarak yakla\u015fmak da m\u00fcmk\u00fcn. Bunu en iyi “d\u00f6nek”li\u011fin dinamiklerinin analizi ile g\u00f6rebiliriz. “D\u00f6nek” diye tan\u0131mlanan insanlar\u0131n ge\u00e7tikleri a\u015famalar nelerdir? Bu, sadece ki\u015fili\u011fi zay\u0131f, zaaflar\u0131 \u00e7ok insanlar\u0131n d\u00fc\u015ft\u00fc\u011f\u00fc bir durum mu yoksa “d\u00f6nmenin” ya da “d\u00f6nmemenin”, bir ve ayn\u0131 s\u00fcrecin rastlant\u0131sal bireysel tarihlerle belirlenen farkl\u0131 yo\u011funluklar\u0131n\u0131n sonucu oldu\u011fu bir durum mu? Ayn\u0131 istatistik de en u\u00e7 \u00f6rnekleri ortalaman\u0131n hesaplanmas\u0131nda d\u0131\u015flanmas\u0131nda oldu\u011fu gibi, \u00e7ok al\u00e7ak ve \u00e7ok y\u00fcksek g\u00f6n\u00fcll\u00fc insanlar\u0131n istatistiki bir de\u011feri yoktur. Bu durumda ortalama bir g\u00f6n\u00fcl d\u00fczeyinden bahsetmek durumunday\u0131z. E\u011fer d\u00f6nekli\u011fin \u00e7ok s\u0131k rastlanan bir e\u011filim oldu\u011fu tarihsel ko\u015fullar s\u00f6zkonusu ise, bu durumda bu olguyu insanlar\u0131n g\u00f6n\u00fcllerin al\u00e7akl\u0131\u011f\u0131yla a\u00e7\u0131klay\u0131p daha y\u00fcksek g\u00f6n\u00fcll\u00fc bir ku\u015fa\u011f\u0131 beklemektense, mevcut insan\u0131n kendilerini ger\u00e7ekle\u015ftirme dinamiklerini ve e\u011fitimlerini sorgulamam\u0131z gerekir. Bu yaz\u0131da da bunu deneyelim.<\/p>\n

E\u011fer insan ger\u00e7e\u011fe ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 i\u00e7selle\u015ftirmeyip, bir cemaatin s\u0131cakl\u0131\u011f\u0131n\u0131n kolayl\u0131l\u0131\u011f\u0131 i\u00e7inde ba\u011fl\u0131 oldu\u011fu yan\u0131lsamas\u0131 i\u00e7inde ya\u015f\u0131yorsa, s\u00f6zkonusu cemaatin rastlant\u0131sal varolu\u015f ko\u015fullar\u0131 zamansal ve mekansal son derece pratik nedenlerden dolay\u0131 kaybolursa, bu yan\u0131lsamal\u0131 ger\u00e7e\u011fe ba\u011fl\u0131l\u0131k da son derece a\u011fr\u0131s\u0131z ve sanc\u0131s\u0131z bir \u015fekilde fark\u0131nda bile olmadan yok olacakt\u0131r. Somut bir \u00f6rnekle, bu s\u00fcrecin en yayg\u0131n \u00f6rne\u011fiyle ( W. Brandt’in s\u00f6ylemi\u015f oldu\u011fu iddia edilen a\u015fa\u011f\u0131 yukar\u0131 “\u0130nsan 20’lerinde kom\u00fcnist, 30’larinda sosyalist, 40’dan sonra sosyal demokrat olur” \u015feklindeki laf\u0131n\u0131n \u00f6zetledi\u011fi s\u00fcre\u00e7) inceleyelim:<\/p>\n

\u00dcniversite y\u0131llar\u0131; e\u015f dost h\u0131s\u0131m akraba g\u0131rla. Ger\u00e7e\u011fin y\u0131lmaz savunucusu, haks\u0131zl\u0131klar\u0131n \u00f6d\u00fcn vermez d\u00fc\u015fman\u0131, kankalar\u0131 ile varolu\u015funun onayland\u0131\u011f\u0131, takdir g\u00f6rd\u00fc\u011f\u00fc ho\u015f sohbetli, bol eylemli, toplant\u0131l\u0131 hareketli g\u00fcnler i\u00e7inde tatl\u0131 tatl\u0131 ya\u015far. A\u015fks\u0131z da kalmaz, \u00e7\u00fcnk\u00fc her iki cinsten de “ger\u00e7e\u011fe ba\u011f\u0131l\u0131” insanlar bulunmaktad\u0131r. Derken i\u015f hayat\u0131na girilir, eski ili\u015fkilerde \u00e7ok kolay buldu\u011fu onay\u0131 yenilerinde bulamaz. O y\u00fcksek g\u00f6n\u00fcll\u00fcl\u00fck kimsenin ipinde de\u011fildir. Tarihin ak\u0131\u015f\u0131nda silik birer nokta olan o k\u00fc\u00e7\u00fck ya\u015famlar birden, koca tarihin b\u00fct\u00fcn seyrinin de\u011fi\u015fti\u011fi k\u0131r\u0131lma noktalar\u0131nda biri oluverir. O k\u0131r\u0131lma noktas\u0131na kadar her\u015fey eskiden bilindi\u011fi \u015fekliyle akmaktayd\u0131, ama ne yap\u0131ls\u0131n ki kendi ya\u015fam\u0131 o k\u0131r\u0131lma noktalar\u0131ndan birine denk gelmi\u015ftir ve art\u0131k ger\u00e7ekli\u011fe ba\u011fl\u0131l\u0131k yeni ilkeler \u00fczerinde y\u00fckselmektedir, e\u011fer hala bir ge\u00e7e\u011fe ba\u011fl\u0131l\u0131k gibi bir nosyon ve istek kald\u0131ysa tabii. \u0130\u015fte Nietzsche, bireyi dekadansa iten, nihilizme s\u00fcr\u00fckleyen b\u00f6yle k\u00fclt\u00fcr\u00fcn toplumsal yap\u0131lar\u0131na (\u00f6rne\u011fimizde \u00fcniversite ortamlar\u0131n\u0131n, kankal\u0131k, \u00f6rg\u00fct-da\u015fl\u0131k kurumu) sald\u0131r\u0131r. Biraz da bireyler aras\u0131ndaki fark\u0131 sildi\u011fi i\u00e7in sosyalizmden nefret eder. Herkes gitti\u011fi y\u00f6n\u00fcn tersine gidebilecek kadar cesur olan, ya\u015fam\u0131n olumlanmas\u0131 \u00e7abas\u0131nda ba\u015fkas\u0131n\u0131n onay\u0131na ihtiya\u00e7 duymayacak kadar kendinden emin olabilecek insana seslenmek ister.<\/p>\n

Nietzsche ‘yi Yanl\u0131\u015f Anlamadaki \u0130lk Etken : Empati Eksikli\u011fi<\/strong><\/p>\n

Ba\u015fka insanlarla oldu\u011fu gibi Nietzsche’yle de ileti\u015fim kuramay\u0131\u015f\u0131m\u0131z\u0131n sebeplerinden biri empati eksikli\u011fimiz olsa gerek. Nietzsche’nin s\u00f6ylediklerinin bir toplumcu insan i\u00e7in \u00e7ok net kabul edilemezli\u011fi, daha ileri bir anlama \u00e7abas\u0131n\u0131 engellemektedir. S\u00f6zlerin Nietzsche’nin bireysel tarihinden soyutlanarak g\u00f6r\u00fcnen y\u00fcz\u00fcn\u00fcn alg\u0131lanmas\u0131, altta yat\u0131yor olabilecek anlamlar\u0131n\u0131n dikkate al\u0131nmamas\u0131na yol a\u00e7\u0131yor. Ku\u015fkusuz Nietzsche’nin toplumsal bir devrim yapmaktan \u00e7ok daha ba\u015fka bir amac\u0131 vard\u0131. Ancak amac\u0131n\u0131n ne oldu\u011fundan daha o amaca y\u00f6nelik s\u00f6ylemi\u015f olduklar\u0131na bakmak gerekiyor belki de.<\/p>\n

Nas\u0131l bir tarihsel konjonkt\u00fcr i\u00e7inde d\u00fcnyaya geliyor?, nas\u0131l bir aileye verili do\u011fuyor? Nas\u0131l Yahudilik d\u00fc\u015f\u00fcn\u00fcrlerin \u00e7o\u011funda yerle\u015fik d\u00fczenin yap\u0131lar\u0131na kar\u015f\u0131 bir muhaliflik do\u011fmas\u0131ndaki dinamiklerin bile\u015fenlerinden biriyse, Nietzsche’nin, tek bir devlet alt\u0131nda birle\u015fme \u00e7abalar\u0131n\u0131n oldu\u011fu bir tarihsel d\u00f6nemdeki milliyet\u00e7i Almanya’daki Almanl\u0131\u011f\u0131, 5 ku\u015fakta 20 din adam\u0131 \u00e7\u0131karan bir ailenin 21. din adam\u0131 olma y\u00f6n\u00fcndeki ailevi bask\u0131lar, hayat\u0131n\u0131n erken \u00e7a\u011flar\u0131ndan ba\u015flayarak s\u00fcrekli k\u00f6t\u00fcle\u015fen sa\u011fl\u0131k durumu, uzun s\u00fcreli yaln\u0131zl\u0131klar\u0131, Lou Salome taraf\u0131ndan red edilmesi gibi pek \u00e7ok bireysel tarihinin olgular\u0131 da onun fa\u015fizan gibi g\u00f6r\u00fcnen d\u00fc\u015f\u00fcncelerini olu\u015fturan bile\u015fenlerdir. Plato’nun \u0130dea’lar\u0131 gibi mutlak ger\u00e7ek bir devrimci filozof formuna g\u00f6re teste tabii tutuldu\u011funda Nietzsche o testi ge\u00e7emeyecektir. Ama zaten bu da Nietzsche’yi gerekti\u011fi gibi de\u011ferlendirememizin ikinci nedeni oluyor.<\/p>\n

Nietzsche ‘yi Yanl\u0131\u015f Anlamadaki \u0130kinci Etken : K\u0131smi Onaylay\u0131\u015f Eksikli\u011fi<\/strong><\/p>\n

D\u00fc\u015f\u00fcnsel yap\u0131m\u0131z\u0131n totaliter tarihi belirleniminden olsa gerek, filozoflardan k\u0131smi olarak etkilenmeye a\u00e7\u0131k de\u011filiz. Bir doktrin tam olarak tutarl\u0131, do\u011fru, kusursuz olmak zorundad\u0131r. Deleuze – Guattari ‘nin Anti-Odipus’unu okumaya ge\u00e7ti\u011fimizde g\u00f6rece\u011fimiz, M. Klein’dan al\u0131nma “partial objects” diye bir kavram var. Bebek i\u00e7in anne diye bir b\u00fct\u00fcn yoktur ba\u015flang\u0131\u00e7ta, s\u00fct emdi\u011fi g\u00f6\u011f\u00fcs vard\u0131r sadece. Benzer \u015fekilde ba\u015fka “partial object”ler aras\u0131nda kurdu\u011fu ili\u015fkilerle zihinsel yap\u0131s\u0131 ilerler. Asl\u0131nda zihnin temel i\u015fleyi\u015f \u015fekillerinden biridir bu Deleuze – Guattari ‘ye g\u00f6re “and that, and that, and that…” diye tan\u0131mlad\u0131\u011f\u0131 “conjunctive synthesis” olay\u0131. Her\u015feyi a\u00e7\u0131klayan, kutsal kitaplar gibi s\u00fcper-metinler yoktur. Hi\u00e7bir metin tam de\u011fildir.<\/p>\n

Elbette ki Nietzsche’den yeni bir toplumsal projenin re\u00e7etesi \u00e7\u0131kmaz, Nietzsche’den insan toplumlar\u0131n\u0131 \u00f6rg\u00fctleyecek bir ideoloji de \u00e7\u0131kmaz. Ama ona da “partial object”lere paralellik i\u00e7inde “partial thought”lar \u015feklinde yakla\u015fabilirsek, toplumsal projeler i\u00e7in \u00e7ok \u015fey \u00f6\u011frenebiliriz.<\/p>\n

\u00d6nder Kurt
30 Eyl\u00fcl 02<\/p>\n","protected":false},"excerpt":{"rendered":"

San\u0131r\u0131m Nietzsche ayn\u0131 zamanda hem en \u00e7ok sevilen ve hem de en \u00e7ok nefret edilen filozoflardan biri. Nietzsche’ye kar\u015f\u0131 besledi\u011fi duygular\u0131 bilgiye dayand\u0131rabilen insanlara s\u00f6ylenebilecek bir\u015fey yok, ancak bizim k\u00fclt\u00fcrel ortam\u0131m\u0131zda Nietzsche’ye kar\u015f\u0131 beslenen hem olumlu hem de olumsuz d\u00fc\u015f\u00fcnceler daha \u00e7ok \u00f6nyarg\u0131lara dayan\u0131yor. Bir y\u00f6n\u00fcyle Nietzsche felsefenin Brad Pitt’i gibi d\u00fc\u015f\u00fcn\u00fclebilir. Felsefe tarihinin en […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[73],"tags":[],"class_list":{"0":"post-1582","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-friedrich-wilhelm-nietzsche"},"yoast_head":"\nNietzsche Materyalist mi, \u0130dealist mi? | Nietzsche Yaylas\u0131 - \u00d6nder Kurt - 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\/01\/06\/nietzsche-materyalist-mi-idealist-mi-nietzsche-yaylasi-onder-kurt\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Nietzsche Materyalist mi, \u0130dealist mi? | Nietzsche Yaylas\u0131 - \u00d6nder Kurt\" \/>\n<meta property=\"og:description\" content=\"San\u0131r\u0131m Nietzsche ayn\u0131 zamanda hem en \u00e7ok sevilen ve hem de en \u00e7ok nefret edilen filozoflardan biri. Nietzsche’ye kar\u015f\u0131 besledi\u011fi duygular\u0131 bilgiye dayand\u0131rabilen insanlara s\u00f6ylenebilecek bir\u015fey yok, ancak bizim k\u00fclt\u00fcrel ortam\u0131m\u0131zda Nietzsche’ye kar\u015f\u0131 beslenen hem olumlu hem de olumsuz d\u00fc\u015f\u00fcnceler daha \u00e7ok \u00f6nyarg\u0131lara dayan\u0131yor. Bir y\u00f6n\u00fcyle Nietzsche felsefenin Brad Pitt’i gibi d\u00fc\u015f\u00fcn\u00fclebilir. Felsefe tarihinin en […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/narteks.net\/index.php\/2010\/01\/06\/nietzsche-materyalist-mi-idealist-mi-nietzsche-yaylasi-onder-kurt\/\" \/>\n<meta property=\"og:site_name\" content=\"narteks.net\" \/>\n<meta property=\"article:published_time\" content=\"2010-01-05T22:00:00+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png\" \/>\n\t<meta property=\"og:image:width\" content=\"300\" \/>\n\t<meta property=\"og:image:height\" content=\"90\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/png\" \/>\n<meta name=\"author\" content=\"Tar\u0131k\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@narteks\" \/>\n<meta name=\"twitter:site\" content=\"@narteks\" \/>\n<meta name=\"twitter:label1\" content=\"Yazan:\" \/>\n\t<meta name=\"twitter:data1\" content=\"Tar\u0131k\" \/>\n\t<meta name=\"twitter:label2\" content=\"Tahmini okuma s\u00fcresi\" \/>\n\t<meta name=\"twitter:data2\" content=\"15 dakika\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/01\/06\/nietzsche-materyalist-mi-idealist-mi-nietzsche-yaylasi-onder-kurt\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/01\/06\/nietzsche-materyalist-mi-idealist-mi-nietzsche-yaylasi-onder-kurt\/\"},\"author\":{\"name\":\"Tar\u0131k\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca\"},\"headline\":\"Nietzsche Materyalist mi, \u0130dealist mi? 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