{"id":384,"date":"2009-03-10T18:49:17","date_gmt":"2009-03-10T15:49:17","guid":{"rendered":"http:\/\/localhost\/wordpress\/2009\/03\/10\/freud-ve-lacan-louis-althusser\/"},"modified":"2009-03-10T18:49:17","modified_gmt":"2009-03-10T15:49:17","slug":"freud-ve-lacan-louis-althusser","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2009\/03\/10\/freud-ve-lacan-louis-althusser\/","title":{"rendered":"Freud ve Lacan | Louis Althusser"},"content":{"rendered":"
\u00d6nnot
A\u00e7\u0131k\u00e7a s\u00f6yleyelim \u015funu: Bug\u00fcn, Freud’un ger\u00e7ekle\u015ftirmi\u015f oldu\u011fu devrimci bulu\u015fu kavramak; yaln\u0131zca varl\u0131\u011f\u0131n\u0131 kabul etmek de\u011fil de, anlam\u0131n\u0131 da bilmek isteyen kimse, bizi Freud’dan ay\u0131ran ideolojik \u00f6nyarg\u0131lar\u0131n u\u00e7suz bucaks\u0131z alan\u0131n\u0131 a\u015f\u0131p ge\u00e7mek i\u00e7in ele\u015ftirel ve kuramsal b\u00fcy\u00fck \u00e7abalar harcamak zorundad\u0131r. \u00c7\u00fcnk\u00fc, ilerde g\u00f6r\u00fclece\u011fi gibi Freud’un bulu\u015fu, \u00f6zleri bak\u0131m\u0131ndan kendisine yabanc\u0131 bilgi dallar\u0131na (biyoloji, ruhbilim, toplumbilim, felsefe) indirgenmekle yetinilmemi\u015f; bir\u00e7ok psikanalizci (\u00f6zellikle Amerikan okuluna ba\u011fl\u0131 olanlar), bu revizyonizmin su\u00e7orta\u011f\u0131 olmakla kalmam\u0131\u015f; dahas\u0131, bu revizyonizmin kendisi, psikanalizi konu edinen ve ona gadreden ola\u011fan\u00fcst\u00fc s\u00f6m\u00fcr\u00fcye nesnel olarak hizmet de etmi\u015ftir. Bundan \u00f6t\u00fcr\u00fc, bir zamanlar (1948’de) Frans\u0131z Markac\u0131lar\u0131, bu s\u00f6m\u00fcr\u00fcn\u00fcn, ideolojik m\u00fccadelede, Marks\u00e7\u0131l\u0131\u011fa kar\u015f\u0131 bir kan\u0131t; bilin\u00e7leri y\u0131ld\u0131rmak ve \u015fa\u015f\u0131rtmak i\u00e7in pratik bir ara\u00e7 olarak kullan\u0131ld\u0131\u011f\u0131n\u0131 bo\u015funa s\u00f6ylememi\u015flerdi.<\/div>\n

Ne var ki bug\u00fcn, s\u00f6z\u00fc ge\u00e7en Markac\u0131lar\u0131n, i\u00e7 y\u00fcz\u00fcn\u00fc a\u00e7\u0131\u011fa \u00e7\u0131kard\u0131klar\u0131 bu ideolojinin, dolayl\u0131 ya da dolays\u0131z olarak \u00f6zel bir bi\u00e7imde kurban\u0131 olduklar\u0131n\u0131 s\u00f6yleyebiliriz. Bunun nedeni, Frans\u0131z Marks\u00e7\u0131lar\u0131n\u0131n, bu ideolojiyi, Freud’un devrimci bulu\u015fu’ ile kar\u0131\u015ft\u0131rmalar\u0131 ve b\u00f6ylece pratikte, d\u00fc\u015fman\u0131n dayanak noktalar\u0131n\u0131 oldu\u011fu gibi kabullenmeleri, onun \u00f6zel durumunu benimsemeleri ve d\u00fc\u015fman\u0131n kendilerine kabul ettirdi\u011fi imgede, psikanalizin kalp ger\u00e7ekli\u011fini alg\u0131lamalar\u0131d\u0131r. Marks\u00e7\u0131l\u0131k ile psikanaliz aras\u0131ndaki ili\u015fkilerin b\u00fct\u00fcn tarihi, \u00f6z\u00fc bak\u0131m\u0131ndan, bu kar\u0131\u015f\u0131kl\u0131\u011fa ve sahtecili\u011fe dayan\u0131r.<\/p>\n

Bu durumdan s\u0131yr\u0131lman\u0131n \u00e7ok g\u00fc\u00e7 oldu\u011funu, bu ideolojinin yerine getirdi\u011fi i\u015flevden anlayabiliriz. Ger\u00e7ekten de bu durumda, \u00abegemen\u00bb fikirler, \u00abegemenlik alt\u0131na alma\u00bb rol\u00fcn\u00fc kusursuz bir bi\u00e7imde oynam\u0131\u015flar, bu fikirlerle sava\u015fmak isteyenlere, onlar fark\u0131na varmaks\u0131z\u0131n kendilerini kabul ettirmi\u015flerdi. Ayn\u0131 g\u00fc\u00e7l\u00fc\u011f\u00fc, bu s\u00f6m\u00fcr\u00fcy\u00fc olanakl\u0131 k\u0131lan psikanalitik revizyonizmin varl\u0131\u011f\u0131yla da a\u00e7\u0131kl\u0131yoruz: Ger\u00e7ekten de, ideoloji derekesine d\u00fc\u015f\u00fc\u015f, psikanalizin, biyolojicili\u011fe, ruhbilimcili\u011fe ve toplumbilimcili\u011fe1 d\u00fc\u015fmesiyle ba\u015flam\u0131\u015ft\u0131r.<\/p>\n

Bu revizyonizmin, yetkesini (otoritesini), yeni bir bulu\u015f yapan herkes gibi bu bulu\u015funu, o g\u00fcn el alt\u0131nda bulunan ve bundan \u00f6t\u00fcr\u00fc ba\u015fka ama\u00e7lar i\u00e7in kurulmu\u015f olan kuramsal kavramlar i\u00e7inde d\u00fc\u015f\u00fcnmek zorunda kalan Freud’un (Marx da, bulu\u015funu, belli birtak\u0131m Hegelci kavramlar i\u00e7inde d\u00fc\u015f\u00fcnmek zorunda kalmam\u0131\u015f m\u0131yd\u0131?) baz\u0131 karanl\u0131k kavramlar\u0131na dayand\u0131rd\u0131\u011f\u0131n\u0131 da kolayca g\u00f6r\u00fcyoruz. Yeni bilimlerin tarihinden biraz haberi olan ve bir bulu\u015fu, ilk ortaya \u00e7\u0131kt\u0131\u011f\u0131nda dile getiren, ama bilgilerin ilerleyi\u015fiyle battalla\u015farak daha sonra maskeleyen kavramlarda, bu bulusun ve nesnesinin indirgenmez yan\u0131n\u0131 saptay\u0131p ay\u0131rt etme kayg\u0131s\u0131nda olan bir kimseyi \u015fa\u015f\u0131rtacak bir \u015fey yoktur burada.<\/p>\n

Demek ki bug\u00fcn, Freud’a d\u00f6n\u00fc\u015f, \u015funlar\u0131n yap\u0131lmas\u0131n\u0131 gerekli k\u0131l\u0131yor:<\/p>\n

1. Freud’un, gericili\u011fin elinde s\u00f6m\u00fcr\u00fclmesinin ideolojik kabu\u011funu kaba bir \u015fa\u015f\u0131rtmaca olarak bir yana atmakla yetinmemek;<\/p>\n

2. Psikanalitik revizyonizmin \u015fu ya da bu \u00f6l\u00e7\u00fcde bilimsel bilgi dallar\u0131n\u0131n b\u00fcy\u00fcleyici etkisiyle desteklenen daha ince anlam kar\u0131\u015f\u0131kl\u0131klar\u0131na d\u00fc\u015fmekten de ka\u00e7\u0131nmak;<\/p>\n

3. Ve nihayet, Freud’un kulland\u0131\u011f\u0131 kavramlarda, bu kavramlar ile ta\u015f\u0131d\u0131klar\u0131 d\u00fc\u015f\u00fcnce i\u00e7eri\u011fi aras\u0131ndaki ger\u00e7ek epistemolojik ili\u015fki\u2019yi bulup tan\u0131mak ve tan\u0131mlamak i\u00e7in ciddi bir tarihsel-kuramsal ele\u015ftiri \u00e7abas\u0131na giri\u015fmek.<\/p>\n

Fransa’da, Lacan’\u0131n pratikte ba\u015flatt\u0131\u011f\u0131 bu \u00fc\u00e7 katl\u0131 ideolojik ele\u015ftiri (1., 2.) ve epistemolojik ayd\u0131nlatma \u00e7al\u0131\u015fmas\u0131 (3.) yap\u0131lmaks\u0131z\u0131n, Freud’un bulu\u015fu, \u00f6zg\u00fcll\u00fc\u011f\u00fc i\u00e7inde, ula\u015famad\u0131\u011f\u0131m\u0131z bir \u015fey olarak kalacakt\u0131r. Freud’un gerici ideolojik s\u00f6m\u00fcr\u00fcl\u00fc\u015f\u00fcn\u00fc reddetsek de; biyolojik-ruhbilimsel-toplumbilimsel revizyonizmin \u00e7e\u015fitli t\u00fcrlerini, \u015fu ya da bu \u00f6l\u00e7\u00fcde bilin\u00e7sizce benimsesek de, bize sunulmu\u015f olan\u0131 Freud’un kendisi sanarak kabul etmek zorunda kal\u0131\u015f\u0131m\u0131z, daha da sak\u0131ncal\u0131 olacakt\u0131r. Her iki durumda da, ideolojik s\u00f6m\u00fcr\u00fcn\u00fcn ve kuramsal revizyonizmin belirtik ya da \u00f6rt\u00fck kategorilerinin, farkl\u0131 d\u00fczeylerde tutsa\u011f\u0131 olmaktan kurtulamayaca\u011f\u0131z. Marx’\u0131n d\u00fc\u015f\u00fcncesinin, d\u00fc\u015fmanlar\u0131 taraf\u0131ndan nas\u0131l \u00e7arp\u0131t\u0131ld\u0131\u011f\u0131n\u0131 bilen Marks\u00e7\u0131lar, Freud’un da kendi bak\u0131m\u0131ndan, bas\u0131na benzer \u015feylerin geldi\u011fini ve ger\u00e7ek bir\u00a0 \u00abFreud’a d\u00f6n\u00fc\u015f\u00bb \u00fcn kuramsal \u00f6nemini kavrayabilirler.<\/p>\n

B\u00f6ylesine \u00f6nemli bir sorunu irdelemek isteyen bu denli k\u0131sa bir yaz\u0131n\u0131n, ele ald\u0131\u011f\u0131 soruna h\u0131yanet etmek istemiyorsa, esasla yetinmek; bu nesneyi ayd\u0131nlatman\u0131n ka\u00e7\u0131n\u0131lmaz \u00f6nko\u015fulu olan \u015feyi yaparak, yani bir ilk tan\u0131m\u0131n\u0131 vermek i\u00e7in psikanalizin nesnesini, bu nesnenin saptanmas\u0131n\u0131 sa\u011flayan kavramlar\u0131n i\u00e7ine oturtmakla s\u0131n\u0131rl\u0131 kalmak zorunda oldu\u011funu da kabul edeceklerdir san\u0131r\u0131m. Bundan \u00f6t\u00fcr\u00fc, bu kavramlar\u0131, kaba bir v\u00fclgarizasyon a\u00e7\u0131mlamas\u0131yla baya\u011f\u0131la\u015ft\u0131rmayarak ve \u00e7ok daha uzun bir yaz\u0131y\u0131 gerektirecek ger\u00e7ek bir \u00e7\u00f6z\u00fcmlemeden ge\u00e7irerek geli\u015ftirmeye de kalk\u0131\u015fmayarak, her bilimsel bilgi dal\u0131nda oldu\u011fu gibi elden geldi\u011fince \u015fa\u015fmaz bir bi\u00e7imde ortaya koymak gerekti\u011fini de kabul edeceklerdir.<\/p>\n

Herkesin yapabilece\u011fi bir ciddi Freud ve Lacan incelemesi, bu kavramlar\u0131n de\u011ferini do\u011fru olarak saptayabilecek ve \u015fimdiden zengin sonu\u00e7lar ve vaatlerle y\u00fckl\u00fc bu kuramsal d\u00fc\u015f\u00fcn\u00fcm [r\u00e9flexion] alan\u0131nda ask\u0131da kalm\u0131\u015f sorunlar\u0131n tan\u0131mlanmas\u0131 olana\u011f\u0131n\u0131 yaratacakt\u0131r.<\/p>\n

*<\/p>\n

Dostlar\u0131m, Lacan’dan \u00fc\u00e7 sat\u0131rla s\u00f6z etti\u011fim i\u00e7in hakl\u0131 olarak sitem ettiler bana2: Hakk\u0131nda s\u00f6ylediklerime oranla onun \u00fczerinde \u00e7ok fazla konu\u015ftu\u011fumu, \u00e7\u0131kard\u0131\u011f\u0131m sonu\u00e7lar bak\u0131m\u0131ndan da \u00e7ok az \u015fey s\u00f6yledi\u011fimi ileri s\u00fcrd\u00fcler. Hem yapt\u0131\u011f\u0131m an\u0131\u015ft\u0131rmay\u0131 (telmihi) hem de nesnesini hakl\u0131 \u00e7\u0131karmam i\u00e7in birka\u00e7 s\u00f6z s\u00f6ylememi istediler. \u0130\u015fte, bir kitab\u0131n yaz\u0131lmas\u0131n\u0131 gerektiren konuda birka\u00e7 s\u00f6z.<\/p>\n

Bat\u0131 Akl\u0131’n\u0131n tarihinde, do\u011fumlar s\u00f6z konusu olunca, b\u00fcy\u00fck titizlik g\u00f6sterilmi\u015f, \u00f6ng\u00f6r\u00fcyle davran\u0131lm\u0131\u015f, b\u00fct\u00fcn \u00f6nlemler al\u0131nm\u0131\u015f ve uyar\u0131lar yap\u0131lm\u0131\u015ft\u0131r. Do\u011fum\u00f6ncesi tedavi kurumla\u015fm\u0131\u015ft\u0131r. Bir yeni bilim do\u011fdu\u011funda, aile \u00e7evresi, \u015fa\u015fk\u0131nl\u0131\u011fa kap\u0131lmak, sevinip kutlamak ve vaftiz etmek i\u00e7in haz\u0131r ve naz\u0131rd\u0131r. Terk edilmi\u015f bile olsa her \u00e7ocuk, bir baban\u0131n o\u011flu say\u0131lm\u0131\u015ft\u0131r eskiden beri ve bir harika \u00e7ocuk s\u00f6z konusu oldu\u011funda, babalar, anneden ve ona duyulmas\u0131 gereken sayg\u0131dan \u00f6t\u00fcr\u00fc birbirinin bo\u011faz\u0131na sar\u0131lmam\u0131\u015flard\u0131r. A\u011fz\u0131na kadar dolu d\u00fcnyam\u0131zda, do\u011fum i\u00e7in bir yer ayr\u0131lm\u0131\u015ft\u0131r, do\u011fum tahmininin bile ayr\u0131lm\u0131\u015f bir yeri vard\u0131r: \u00abbeklentiler\u00bb .<\/p>\n

Benim bildi\u011fim kadar\u0131yla, XIX. y\u00fczy\u0131lda, beklenmeyen iki ya da \u00fc\u00e7 \u00e7ocuk do\u011fdu: Marx, Nietzsche ve Freud. Bunlar, t\u00f6relere, ilkelere, ahlaka ve terbiyeye ayk\u0131r\u0131 d\u00fc\u015fme anlam\u0131nda \u00abdo\u011fal\u00bb [gayri me\u015fru! \u00e7ocuklard\u0131; \u00e7\u00fcnk\u00fc do\u011fa, ayak alt\u0131na al\u0131nm\u0131\u015f kural, evlenmemi\u015f-anne ve me\u015fru baban\u0131n yoklu\u011fuydu. Babas\u0131z bir \u00e7ocu\u011fa, bunu \u00e7ok a\u011f\u0131r \u00f6detirdi Bat\u0131 Akl\u0131. Marx, Nietzsche ve Freud, ayakta kalabilmenin kimi zaman \u00e7ok korkun\u00e7 olan ceremesini \u00e7ektiler: kar\u015f\u0131l\u0131\u011f\u0131n\u0131, her \u015feyin d\u0131\u015f\u0131na at\u0131lmakla, mahkum edilmekle, a\u015fa\u011f\u0131lanmakla, sefalet \u00e7ekmekle, a\u00e7l\u0131kla ve \u00f6l\u00fcmle.ya da \u00e7\u0131ld\u0131rarak \u00f6dediler. Yaln\u0131zca onlardan s\u00f6z ediyorum ben (\u00f6l\u00fcm kararlar\u0131n\u0131 renkler, sesler ya da \u015fiir d\u00fcnyas\u0131nda tadan ve ya\u015fayan \u00f6teki lanetlenmi\u015flerden de s\u00f6z edilebilir). Yaln\u0131zca onlardan s\u00f6z ediyorum \u00e7\u00fcnk\u00fc onlar, bilimlerin ve ele\u015ftirinin do\u011fu\u015fu oldular.<\/p>\n

Freud’un, yoksullu\u011fu, kara\u00e7almalar\u0131 ve eza cefay\u0131 tatm\u0131\u015f; y\u00fczy\u0131l\u0131n b\u00fct\u00fcn a\u015fa\u011f\u0131lamalar\u0131na, onlar\u0131 yorumlamaktan da geri kalmay\u0131p dayanacak kadar sa\u011flam y\u00fcrekli bir kimse olmas\u0131; evet i\u015fte bu, dehas\u0131n\u0131n belli birtak\u0131m s\u0131n\u0131rlar\u0131 ve \u00e7\u0131kmazlar\u0131 ile ili\u015fkisiz de\u011fildir belki de. Ama, irdelenmesinin hen\u00fcz zaman\u0131 gelmemi\u015f oldu\u011fundan ku\u015fku duyamayaca\u011f\u0131m\u0131z bu konuyu bir yana b\u0131rakal\u0131m. Freud’un, \u00e7a\u011f\u0131 i\u00e7indeki yaln\u0131zl\u0131\u011f\u0131n\u0131 ele alal\u0131m yaln\u0131zca. \u0130nsan olarak yaln\u0131zl\u0131\u011f\u0131ndan s\u00f6z etmiyorum Freud’un (yoksullu\u011fu tatt\u0131\u011f\u0131 halde hocalar\u0131 ve dostlar\u0131 vard\u0131 onun), kuramsal yaln\u0131zl\u0131\u011f\u0131ndan s\u00f6z ediyorum. Ger\u00e7ekten de, prati\u011finde her g\u00fcn kar\u015f\u0131s\u0131na \u00e7\u0131kan ola\u011fan\u00fcst\u00fc bulu\u015fu, bir tutarl\u0131 soyut kavramlar sistemi olarak d\u00fc\u015f\u00fcnmek, yani dile getirmek istedi\u011finde, kuramsal \u00f6nc\u00fcler ve kuran\u0131 alan\u0131nda ustalar bulmak i\u00e7in ne kadar didinse, \u00e7abas\u0131 bo\u015fa \u00e7\u0131k\u0131yordu. Freud \u015fu kuramsal durumun ac\u0131s\u0131n\u0131 \u00e7ekmek ve bu durumu yoluna koymak zorundayd\u0131: Kendisinin babas\u0131 olmak; bulu\u015flar\u0131n\u0131 koyaca\u011f\u0131 kuramsal alan\u0131 kendi zanaatkar elleriyle a\u00e7mak, sa\u011fdan soldan \u00f6d\u00fcn\u00e7 al\u0131nan ipliklerle, insanlar\u0131n, uyuduklar\u0131 zaman bile konu\u015ftu\u011fu i\u00e7in dilsiz dedikleri bilin\u00e7d\u0131\u015f\u0131n\u0131n bereketli bal\u0131\u011f\u0131n\u0131 k\u00f6r deneyimin [tecr\u00fcbenin) derinliklerinde yakalamay\u0131 sa\u011flayacak b\u00fcy\u00fck a\u011f\u0131 \u00f6rmek.<\/p>\n

Kant’\u0131n terimleriyle \u015f\u00f6yle diyebiliriz: Freud bulu\u015funu ve prati\u011fini, ithal edilmi\u015f kavramlarla; o \u00e7a\u011fda egemen olan termodinamik fizi\u011finden, \u00e7a\u011f\u0131n\u0131n ekonomi-politi\u011finden ve biyolojisinden \u00f6d\u00fcn\u00e7 ald\u0131\u011f\u0131 kavramlarla d\u00fc\u015f\u00fcnmek zorunda kalm\u0131\u015ft\u0131. Arkas\u0131nda yasal bir miras yoktu: Elinin alt\u0131nda ise, k\u0131s\u0131tland\u0131\u011f\u0131 yerde bile kendini g\u00f6steren bir bilin\u00e7 sorunsal\u0131n\u0131n damgas\u0131n\u0131 ta\u015f\u0131d\u0131klar\u0131 i\u00e7in belki de verimli de\u011fil k\u00f6stekleyici olan bir kavramlar (bilin\u00e7, \u00f6nbilin\u00e7, bilin\u00e7d\u0131\u015f\u0131, vs.) y\u0131\u011f\u0131n\u0131 vard\u0131 yaln\u0131zca. \u00d6nc\u00fc diye birka\u00e7 yazar\u0131 sayabilirdi ancak: Sophokles, Shakespeare, Moliere, Goethe.. ya da atas\u00f6zleri, vs. Kuramsal olarak Freud, i\u015fini tek ba\u015f\u0131na kurup y\u00fcr\u00fctt\u00fc; o g\u00fcnk\u00fc bilimlerden \u00f6d\u00fcn\u00e7 al\u0131nan, ithal edilen kavramlar\u0131n koruyuculu\u011fu alt\u0131nda ve bu kavramlar\u0131n devindi\u011fi ideolojik d\u00fcnyan\u0131n s\u0131n\u0131rlar\u0131 i\u00e7inde kendi kavramlar\u0131n\u0131; \u00abyerli mamul\u00e2t\u0131\u00bb kavramlar\u0131n\u0131 \u00fcretti. Bize i\u015fte b\u00f6yle geldi Freud. Yani, kimi zaman a\u00e7\u0131k anlaml\u0131, kimi zaman karanl\u0131k, \u00e7o\u011funlukla bilmece gibi ve \u00e7eli\u015fik, sorunlu ve \u00e7o\u011fu ilk bak\u0131\u015fta bize battal, i\u00e7eri\u011fine ayk\u0131r\u0131, a\u015f\u0131lm\u0131\u015f gibi g\u00f6r\u00fcnen kavramlarla donat\u0131lm\u0131\u015f bir y\u0131\u011f\u0131n metin olarak. Ger\u00e7ekten de bug\u00fcn, \u015fu i\u00e7eri\u011fin varl\u0131\u011f\u0131ndan; yani, psikanaliz prati\u011finden, verdi\u011fi sonu\u00e7tan ku\u015fku duymuyoruz.<\/p>\n

Freud’un bizim i\u00e7in ne t\u00fcr bir nesne oldu\u011funu \u00f6zetleyelim \u00f6yleyse:<\/p>\n

1. Bir pratik (psikanaliz tedavisi). 2. Kuramsal g\u00f6r\u00fcn\u00fcml\u00fc soyut bir a\u00e7\u0131klamaya yol a\u00e7an bir teknik\u00a0 (tedavinin y\u00f6ntemi). 3. Pratik ve teknik ile ili\u015fkili olan bir kuram. Bu pratik (1), teknik (2) ve kuramsal organik b\u00fct\u00fcn, her \u00e7e\u015fit bilimsel bilgi dal\u0131n\u0131n yap\u0131s\u0131n\u0131 hat\u0131rlat\u0131yor bize. Bi\u00e7imsel olarak Freud’un bize verdi\u011fi, bir bilimin yap\u0131s\u0131n\u0131 kendinde ta\u015f\u0131maktad\u0131r. Ama yaln\u0131zca bi\u00e7imsel olarak sahiptir bu yap\u0131ya. \u00c7\u00fcnk\u00fc, Freud’un kavramsal terminolojisinin g\u00fc\u00e7l\u00fckleri,\u00a0\u00a0\u00a0 kavramlar ile i\u00e7erikleri aras\u0131nda kimi zaman elle tutulurcas\u0131na fark edilen orans\u0131zl\u0131k, \u015fu soruyu sormam\u0131za yol a\u00e7\u0131yor: Bu pratik-teknik-kuramsal organik \u00f6bek, bilimsel d\u00fczeyde, ger\u00e7ekten yerine oturmu\u015f ve temellenmi\u015f midir? Ba\u015fka bir deyi\u015fle, kuram, bilimsel anlamda bir kuram m\u0131d\u0131r ger\u00e7ekten? Yoksa tam tersine, prati\u011fin (tedavinin) basit bir yer de\u011fi\u015ftirmesinden ba\u015fka \u015fey de\u011fil midir? Kuramsal d\u0131\u015f g\u00f6r\u00fcn\u00fc\u015f\u00fcn\u00fcn (bunu, Freud’un sayg\u0131de\u011fer, ama beyhude iddialar\u0131na bor\u00e7luyuz) alt\u0131nda psikanalizin, her zaman de\u011fil de kimi zaman sonu\u00e7 veren basit bir pratik; teknik (psikanaliz y\u00f6nteminin kurallar\u0131) olarak geni\u015fletilmi\u015f, ama kuramdan yoksun ya da en az\u0131ndan ger\u00e7ek kuramdan yoksun basit bir pratik oldu\u011fu; kuram dedi\u011fi \u015feyin, prati\u011finin kurallar\u0131n\u0131 yans\u0131tan k\u00f6r teknik kavramlardan; kurams\u0131z basit bir teknikten ba\u015fka \u015fey olmad\u0131\u011f\u0131 ve yine psikanalizin belki de d\u00fcped\u00fcz bir b\u00fcy\u00fc oldu\u011fu; ve b\u00fct\u00fcn b\u00fcy\u00fcler gibi, yayd\u0131\u011f\u0131 etki ve hayranl\u0131k sayesinde; bir toplumsal gereksinime ya da talebe hizmet eden ve b\u00f6ylece, varl\u0131\u011f\u0131n\u0131 hakl\u0131 \u00e7\u0131karabilecek biricik temeli, ger\u00e7ek temeli olu\u015fturan kendi etkileri .ve duyurdu\u011fu sayg\u0131lar sayesinde ba\u015far\u0131ya ula\u015ft\u0131\u011f\u0131 hakk\u0131ndaki yayg\u0131n d\u00fc\u015f\u00fcnce, i\u015fte buradan kaynaklanmaktad\u0131r. \u00d6yle ki, Levi-Strauss, psikanaliz olarak g\u00f6r\u00fclebilecek bu b\u00fcy\u00fcn\u00fcn, bu toplumsal prati\u011fin kuram\u0131n\u0131, Freud’un atas\u0131 olarak \u015faman’\u0131 g\u00f6stererek ortaya koyabilirdi. Psikanaliz, yar\u0131 suskun bir kurama gebe bir pratik midir? Modern zamanlar\u0131n toplumsal b\u00fcy\u00fcs\u00fcnden ba\u015fka \u015fey olmad\u0131\u011f\u0131 i\u00e7in gurur duyan ya da utanan bir pratik midir? Evet, nedir psikanaliz? Lacan’\u0131n ilk s\u00f6yledi\u011fi \u015fu: Freud, ilke olarak, bir bilim kurdu. Bu yeni bilim, yeni bir nesnenin yani bilin\u00e7d\u0131\u015f\u0131n\u0131n bilimidir.<\/p>\n

Kesin ve a\u00e7\u0131k bir ileri s\u00fcr\u00fc\u015f s\u00f6z konusu burada. \u00d6z nesnesinin bilimi oldu\u011funa g\u00f6re, psikanaliz ger\u00e7ekten bir bilimdir ve ayn\u0131 zamanda, b\u00fct\u00fcn \u00f6teki bilimlerin yap\u0131s\u0131 uyar\u0131nca da bir bilimdir (olmal\u0131d\u0131r]. Yani \u00f6zg\u00fcl bir pratik i\u00e7inde, nesnesinin bilgisini ve d\u00f6n\u00fc\u015f\u00fcme u\u011frat\u0131lmas\u0131n\u0131 olanakl\u0131 k\u0131lan bir kurama ve tekni\u011fe (y\u00f6nteme) sahip olmal\u0131d\u0131r. Her kurulmu\u015f ger\u00e7ek bilimde g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi pratik, bilimin mutlak bir \u00f6\u011fesi de\u011fil, kuramsal olarak ba\u011f\u0131ml\u0131 bir u\u011fra\u011f\u0131d\u0131r ve bu u\u011frakta, y\u00f6ntem haline gelmi\u015f kuram (teknik), kendi \u00f6z nesnesiyle (bilin\u00e7d\u0131\u015f\u0131), kuramsal (bilgi) ya da pratik (tedavi) ili\u015fki i\u00e7ine girer.<\/p>\n

Bu tez do\u011fruysa, itiraf edilen hastal\u0131k ile profesyonel gizlili\u011fin \u00f6znellikler-aras\u0131na ili\u015fkin kar\u015f\u0131l\u0131kl\u0131 kutsal vaatlerde bulunduklar\u0131 zemini olu\u015fturan ve g\u00fcven duygusuyla donanm\u0131\u015f olan \u00e7iftin [hasta ve psikanalizci] mahremiyetine girmek i\u00e7in can atan yorumcular\u0131n ve filozoflar\u0131n b\u00fct\u00fcn dikkatlerini \u00e7evirdikleri psikanaliz prati\u011fi (tedavi), psikanalizin s\u0131rlar\u0131n\u0131 de\u011fil; ger\u00e7ekli\u011finin ancak bir b\u00f6l\u00fcm\u00fcn\u00fc, pratikte var olan b\u00f6l\u00fcm\u00fcn\u00fc elinde tutuyor demektir; yani, kuramsal s\u0131rlar\u0131n\u0131 elinde tutmuyor demektir. Bu tez do\u011fruysa, teknik ve y\u00f6ntem de, psikanalizin s\u0131rlar\u0131n\u0131 elinde tutmuyor ya da ancak, her y\u00f6ntem gibi pratikten de\u011fil ama kuramdan ald\u0131\u011f\u0131 yetkiyle [kuram\u0131 temsil etti\u011fi \u00f6l\u00e7\u00fcde! elinde tutuyor demektir. Her bilimsel bilgi dal\u0131nda oldu\u011fu gibi, bu s\u0131rlar\u0131 elinde tutan yaln\u0131zca kuramd\u0131r.<\/p>\n

Freud, bir kuramc\u0131 oldu\u011funu kitaplar\u0131nda belki y\u00fcz kere s\u00f6ylemi\u015f; bilimsellik bak\u0131m\u0131ndan, psikanalizi Galileo’dan kaynaklanan fizikle kar\u015f\u0131la\u015ft\u0131rm\u0131\u015f; psikanaliz prati\u011finin (tedavi) ve tekni\u011finin (psikanaliz y\u00f6ntemi), yaln\u0131zca, bilimsel bir kuram \u00fczerinde temellenmesinden \u00f6t\u00fcr\u00fc hasl\u0131k ta\u015f\u0131d\u0131klar\u0131n\u0131 tekrarlay\u0131p durmu\u015ftur. Hatta, verimli bir prati\u011fin ve tekni\u011fin bile, bilimsel s\u0131fat\u0131n\u0131 hak edebilmesi i\u00e7in, bir kuram\u0131n, pratik ve tekni\u011fe, yaln\u0131zca lafta de\u011fil kesin bir temellendirmeyle bu hakk\u0131 vermesinin gerekti\u011fini her zaman s\u00f6ylemi\u015ftir.<\/p>\n

Lacan’\u0131n ilk s\u00f6z\u00fc, Freud’un bu s\u00f6ylediklerini harfi harfine kabullenmekten ve onlardan sonu\u00e7 \u00e7\u0131karmaktan ba\u015fka \u015fey de\u011fildir. Yani, teknik ve pratik gibi b\u00fct\u00fcn \u00f6teki u\u011fraklar\u0131n da yasal bir bi\u00e7imde i\u00e7inden t\u00fcredikleri kuram\u0131 aramak, ay\u0131rt etmek ve saptamak i\u00e7in Freud’a d\u00f6nmek s\u00f6z konusudur burada.<\/p>\n

Freud’a d\u00f6nmek! Kaynaklara y\u00f6nelen bu yeni d\u00f6n\u00fc\u015f\u00fcn gere\u011fi ne? Lacan, Husserl’in Galileo ya da Thales’e d\u00f6nd\u00fc\u011f\u00fc gibi bir do\u011fu\u015fu, tam do\u011fum an\u0131nda yakalamak i\u00e7in d\u00f6nm\u00fcyor Freud’a. Yani, toprak y\u00fcz\u00fcne f\u0131\u015fk\u0131ran her kaynak gibi, ancak do\u011fum an\u0131nda, do\u011fu\u015funun kat\u0131\u015f\u0131ks\u0131z an\u0131nda; bilim-olmayandan bilime g\u00f6t\u00fcren kat\u0131\u015f\u0131ks\u0131z ge\u00e7i\u015fte aranan felsefi-dinsel kat\u0131\u015f\u0131ks\u0131zl\u0131k \u00f6nyarg\u0131s\u0131n\u0131 ger\u00e7ekle\u015ftirmek [yerine getirmek, ger\u00e7eklemek) i\u00e7in d\u00f6nm\u00fcyor Freud’a. Lacan i\u00e7in bu ge\u00e7i\u015f, kat\u0131\u015f\u0131ks\u0131z de\u011fildir; hen\u00fcz kat\u0131-\u015f\u0131kl\u0131d\u0131r: kat\u0131\u015f\u0131ks\u0131zl\u0131k, bu ge\u00e7i\u015ften sonra ger\u00e7ekle\u015fir ve hen\u00fcz \u00ab\u00e7amurlu\u00bb olan ge\u00e7i\u015fte bulunmaz (saydamm\u0131\u015f, yani masummu\u015f gibi g\u00f6r\u00fcnmeye \u00e7al\u0131\u015fan yeni do\u011fmu\u015f suda, ge\u00e7mi\u015finin \u00e7amuru, as\u0131lt\u0131 halindedir). Freud’a d\u00f6nmek, Freud’un kendisinde iyice yerine oturmu\u015f, temellenmi\u015f, peki\u015fmi\u015f kurama, olgunla\u015fm\u0131\u015f, d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f, dayand\u0131r\u0131lm\u0131\u015f, do\u011frulanm\u0131\u015f kurama, yuvas\u0131n\u0131 kurmak, y\u00f6ntemini ortaya koymak prati\u011fini t\u00fcretmek i\u00e7in ya\u015fam\u0131n i\u00e7ine yerle\u015fmi\u015f (pratik ya\u015fam da dahil olmak \u00fczere) ve hayli geli\u015fmi\u015f kurama d\u00f6nmek demektir. Freud’a d\u00f6n\u00fc\u015f, Freud’un do\u011fumuna bir d\u00f6n\u00fc\u015f de\u011fildir; olgunlu\u011funa bir d\u00f6n\u00fc\u015ft\u00fcr. Freud’un gen\u00e7li\u011fi, hen\u00fcz-bilim-olmayandan\u00a0 bilime ula\u015ft\u0131ran\u00a0 o heyecan\u00a0 verici ge\u00e7i\u015f (\u0130steri \u00dczerine \u0130ncelemeler’e \u20141895\u2014 kadar s\u00fcren ve Charcot, Bernheim, Breuer’le olan ili\u015fkilerini kapsayan d\u00f6nem), bizi ilgilendirebilir ku\u015fkusuz; ama tamamen ba\u015fka bir a\u00e7\u0131dan; yani, bir bilimin arkeolojisinin bir \u00f6rne\u011fi ya da olgunlu\u011fun kendisinin ve ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131n zaman\u0131n\u0131 iyice saptamay\u0131 sa\u011flayan bir belirti, yani olgunla\u015fmam\u0131\u015fl\u0131\u011f\u0131n olumsuz belirtisi olarak ilgimizi \u00e7ekebilir. Bir bilimin gen\u00e7li\u011fi, olgunluk \u00e7a\u011f\u0131d\u0131r onun; ya\u015fad\u0131\u011f\u0131 \u00d6nyarg\u0131lar\u0131n ya\u015f\u0131n\u0131 edindi\u011finden bu \u00e7a\u011fdan \u00f6nce ya\u015flanm\u0131\u015ft\u0131r ve t\u0131pk\u0131, \u00f6nyarg\u0131lar\u0131 ve bundan \u00f6t\u00fcr\u00fc ana-babas\u0131n\u0131n ya\u015f\u0131n\u0131 ya\u015fayan \u00e7ocu\u011fa benzer.<\/p>\n

Gen\u00e7 ve dolay\u0131s\u0131yla olgun bir kuram\u0131n, \u00e7ocuklu\u011fa, yani b\u00fcy\u00fcklerinin ve onlar\u0131n \u00e7ocuklar\u0131n\u0131n \u00f6nyarg\u0131lar\u0131na d\u00fc\u015febilece\u011fini [d\u00f6nebilece\u011fini] t\u00fcm psikanaliz tarihi kan\u0131tlamaktad\u0131r. Lacan’\u0131n ilan etti\u011fi Freud’a d\u00f6n\u00fc\u015f\u00fcn derin anlam\u0131 buradad\u0131r i\u015fte. Freud’ un kuram\u0131n\u0131n olgunlu\u011funa; \u00e7ocuklu\u011funa de\u011fil de, ger\u00e7ek gen\u00e7li\u011fi olan olgunluk \u00e7a\u011f\u0131na, d\u00f6nebilmemiz i\u00e7in, Freud’a d\u00f6nmemiz gereklidir. Kuramsal \u00e7ocuk\u00e7al\u0131\u011f\u0131; \u00e7a\u011fda\u015f psikanalizin b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fcne ve \u00f6zellikle Amerikan psikanalizine iyice yararland\u0131klar\u0131 avantajlar sa\u011flayan terk edi\u015flere yol a\u00e7an \u00e7ocuklu\u011fa d\u00fc\u015fmeyi a\u015f\u0131p ge\u00e7erek Freud’a d\u00f6nmemiz gereklidir.<\/p>\n

Bu \u00e7ocuklu\u011fa d\u00fc\u015f\u00fc\u015f\u00fcn, fenomenologlar\u0131n hemen anlayaca\u011fa bir ad\u0131 vard\u0131r: ruhbilimcilik; ya da Marks\u00e7\u0131lar\u0131n \u00e7ok kolayca anlayaca\u011f\u0131 bir ba\u015fka ad\u0131 vard\u0131r: pragmac\u0131l\u0131k. Psikanalizin \u00e7a\u011fda\u015f tarihi, Lacan’\u0131n yarg\u0131s\u0131n\u0131 do\u011frulamaktad\u0131r. Bat\u0131 akl\u0131 (bilimsel ak\u0131l kadar, hukuksal, dinsel, ahlaksal ve siyasal ak\u0131l da), y\u0131llarca s\u00fcren k\u00fc\u00e7\u00fcmseme ve a\u015fa\u011f\u0131lamadan (ba\u015far\u0131 sa\u011flanamay\u0131nca her zaman el alt\u0131nda olan ara\u00e7lard\u0131r bunlar) sonra, psikanaliz ile bar\u0131\u015f i\u00e7inde yanyana ya\u015fama anla\u015fmas\u0131na, psikanalizi, kendi bilimlerine ve mitoslar\u0131na; davran\u0131\u015f\u00e7\u0131 (Dalbiez) ya da fenomonolojik (Merleau-Ponty) ya da varolu\u015f\u00e7u (Sartre) ruhbilime; \u015fu ya da bu \u00f6l\u00e7\u00fcde Jackson’cu bion\u00f6rolojiye (Ey); \u00abk\u00fclt\u00fcralist\u00bb ya da \u00abantropolojik\u00bb tipten \u00absosyoloji\u00bbye (ABD’de egemendir: Kardiner, M. Mead, vs.) ve felsefeye (bkz. Sartre’\u0131n \u00abvarolu\u015fsal psikanalizi\u00bb, Binswanger!in \u00abDaseinsanalyse\u00bbi. vs.) katmak ko\u015fuluyla r\u0131za g\u00f6sterdi ancak. Kuramsal ghetto’lar\u0131ndan nihayet d\u0131\u015far\u0131 \u00e7\u0131kabildikleri; ruhbilimin, n\u00f6rolojinin, psikiyatrinin, t\u0131bb\u0131n, sosyolojinin, antropolojinin ve felsefenin olu\u015fturdu\u011fu b\u00fcy\u00fck ailenin t\u00fcm haklara sahip bir \u00fcyesi olarak \u00abbenimsendikleri\u00bb i\u00e7in \u00e7ok sevin\u00e7li ve mutlu olan psikanalistler, bu karman \u00e7ormanl\u0131\u011f\u0131; hayali ba\u011flara dayanan ama asl\u0131nda ger\u00e7ek iktidarlarla kurulmu\u015f olan uyu\u015fma ittifaklar\u0131 pahas\u0131na resmen bir bilgi dal\u0131 olarak kabul edilen psikanalizin bu mitosla\u015ft\u0131r\u0131lmas\u0131n\u0131 onaylamaktan geri kalmad\u0131lar. Bu psikanalistler pratik ba\u015far\u0131lar\u0131n\u0131n \u00fczerine, ony\u0131llar s\u00fcren a\u015fa\u011f\u0131lanmalardan ve s\u00fcrg\u00fcnlerden sonra nihayet, adam yerine konma; bilim, t\u0131p ve felsefe d\u00fcnyas\u0131nda adlar\u0131n\u0131 ge\u00e7irebilme hakk\u0131n\u0131 sa\u011flayan bu \u00abkuramsal\u00bb kabullenilmenin etiketini yap\u0131\u015ft\u0131rarak b\u00fcy\u00fck mutluluk duydular. Bu psikanalistler, bu d\u00fcnyan\u0131n \u015fan ve \u015ferefini, a\u015fa\u011f\u0131lamalar\u0131na ye\u011f tutarak, en sonunda, kendi s\u00f6ylediklerine geldi\u011fine inanm\u0131\u015flar (oysa \u015fan ve \u015ferefe kap\u0131larak bu d\u00fcnyan\u0131n s\u00f6ylediklerine, en sonunda, psikanalistlerin kendileri geliyorlard\u0131) ve b\u00f6ylece bu ittifak\u0131n ku\u015fkulu yan\u0131ndan i\u015fkillenmemi\u015flerdi.<\/p>\n

Bu psikanalistler, bir bilimin bilim olabilmesi i\u00e7in kendisinin \u00f6z nesnesine (kendisinin ve yaln\u0131zca kendisinin olan bir nesneye) sahip olma konusunda tam anlam\u0131yla hak iddia edebilmesi gerekti\u011fini; bir ba\u015fka bilimin, \u00f6d\u00fcn\u00e7 verdi\u011fi, elden \u00e7\u0131kard\u0131\u011f\u0131, terk etti\u011fi bir nesnenin zar zor yeten bir par\u00e7as\u0131na; patron karn\u0131n\u0131 doyurduktan sonra geri kalanla mutfakta keyfince yiyecek bir \u015feyler haz\u0131rlar gibi nesne art\u0131klar\u0131na, bu nesnenin \u00abyanlar\u0131\u00bbndan birine, sahip olma konusunda hak iddia etmenin yetmeyece\u011fini unutuyorlard\u0131. Ger\u00e7ekten de, psikanalizin t\u00fcm\u00fc, \u00e7ocuklu\u011fun ilk y\u0131llar\u0131n\u0131n davran\u0131\u015f\u00e7\u0131 ya da Pavlovcu \u00abko\u015fullanmalar\u0131\u00bb ndan ba\u015fka bir \u015fey de\u011filse; Freud taraf\u0131ndan oral, anal ve jenital, \u00f6rt\u00fckl\u00fck ve ergenlik terimleri ile belirtilen a\u015famalar\u0131n diyalekti\u011fine indirgenebiliyorsa; ve nihayet Hegelci \u00e7at\u0131\u015fman\u0131n, fenomenolojik \u00f6teki-i\u00e7in’in ya da Heideggerci varl\u0131\u011f\u0131n \u00abu\u00e7urumu\u00bbnun k\u00f6ksel deneyinden [ya\u015fanmas\u0131ndan] ba\u015fka \u015fey de\u011filse; e\u011fer b\u00fct\u00fcn psikanaliz, n\u00f6rolojinin, biyolojinin, ruhbilimin, antropolojinin ve felsefenin art\u0131klar\u0131n\u0131n hale yola sokulmas\u0131ysa, psikanalizi bu bilgi dallar\u0131ndan gerekti\u011fi gibi ay\u0131ran ve onu tam anlam\u0131yla bir bilim haline getiren kendi \u00f6zg\u00fcl nesnesi olarak ne kalmaktad\u0131r geriye?3 Lacan, i\u015fte burada, psikanalizin kuramsal yorumlar\u0131n\u0131n b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fcn\u00fc bug\u00fcn egemenli\u011finde tutan bu \u00abindirgemelere\u00bb ve sapmalara kar\u015f\u0131 yine psikanalizin indirgenmezli\u011fini, onun, nesnesinin indirgenmezli\u011fi’nden ba\u015fka \u015fey olmayan indirgenmezli\u011fini savunmak i\u00e7in i\u015fe kar\u0131\u015f\u0131r. Bu savunmay\u0131 yapabilmek i\u00e7in, yukarda sayd\u0131\u011f\u0131m bilgi dallar\u0131n\u0131n doymak bilmez konukseverli\u011finin b\u00fct\u00fcn sald\u0131r\u0131lar\u0131n\u0131 p\u00fcsk\u00fcrtecek ola\u011fan\u00fcst\u00fc bir k\u00fclyutmazl\u0131k ve ayakdiremenin gerekli oldu\u011fundan ku\u015fku duyamay\u0131z. Yeni ve \u00f6zel bir bilimin ortaya \u00e7\u0131kmas\u0131n\u0131n yaratt\u0131\u011f\u0131 g\u00fcvenlik (kuramsal, ahlaksal, toplumsal ekonomik) gereksinimini, yani dengelerini ve huzurlar\u0131n\u0131 kaybetme tehdidi alt\u0131nda kalan meslek kurulu\u015flar\u0131n\u0131n (ki bunlar\u0131n stat\u00fcs\u00fc kayna\u015fm\u0131\u015f bi\u00e7imde bilimsel-mesleki-hukuksal-ekonomiktir) tedirginli\u011fini; bu yeni bilimin, herkesi, yaln\u0131zca kendi bilgi dal\u0131 \u00fczerinde de\u011fil, bu dala inanmas\u0131na yol a\u00e7an nedenler \u00fczerinde de d\u00fc\u015f\u00fcnmeye, yani onlardan ku\u015fku duymaya zorlad\u0131\u011f\u0131n\u0131; pek inan\u0131lmasa bile b\u00f6yle bir bilimin ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131n mevcut s\u0131n\u0131rlar\u0131 bozma ve bundan \u00f6t\u00fcr\u00fc de \u00e7e\u015fitli bilim dallar\u0131n\u0131n statu-quo’sunu de\u011fi\u015fikli\u011fe u\u011fratma tehlikesini yaratt\u0131\u011f\u0131n\u0131 bir kez bile g\u00f6rm\u00fc\u015f olan bir kimse, ku\u015fku duyamaz bundan. G\u00f6z\u00fcn\u00fc d\u00f6rt a\u00e7maks\u0131z\u0131n ve su\u00e7lamaks\u0131z\u0131n ya\u015fayamayan ve ayakta kalamayan Lacan\u2019\u0131n dilindeki gemlenmi\u015f tutku ve tutkulu gerilim, buradan kaynaklanmaktad\u0131r. Tehdit alt\u0131ndaki yap\u0131lar\u0131n ve meslek kurulu\u015flar\u0131n\u0131n ezici g\u00fcc\u00fc dolay\u0131s\u0131yla, daha \u00f6nce vurmak ve en az\u0131ndan, vuru\u015flara maruz kalmadan \u00f6nce vuruyor gibi g\u00f6r\u00fcnerek d\u00fc\u015fman\u0131, vuru\u015flar\u0131yla kendisini ezmekten cayd\u0131ran bir ku\u015fat\u0131lm\u0131\u015f \u00f6nc\u00fcn\u00fcn dilidir bu. Lacan\u2019\u0131n, bilimsel giri\u015fimine tepeden t\u0131rna\u011fa yabanc\u0131 filozoflar\u0131n (Hegel, Heidegger) sa\u011flad\u0131\u011f\u0131 g\u00fcvenli\u011fe, sayg\u0131l\u0131 davranmalar\u0131 i\u00e7in baz\u0131lar\u0131n\u0131n suratlar\u0131na f\u0131rlat\u0131lan korkutucu tan\u0131klar ya da baz\u0131lar\u0131na g\u00fcven vermek ve hocal\u0131k etmek i\u00e7in, d\u00fc\u015f\u00fcncesinin do\u011fal bir m\u00fcttefiki olabilecek bir nesnelli\u011fin tan\u0131klar\u0131 olarak \u00e7o\u011funlukla paradoksal bir bi\u00e7imde ba\u015f vurmas\u0131 da bundan \u00f6t\u00fcr\u00fcd\u00fcr. Bu ba\u015f vurman\u0131n, yaln\u0131zca doktorlara y\u00f6nelik olan i\u00e7erden bir s\u00f6ylemi temellendirmek i\u00e7in gerekli oldu\u011fu a\u015fa\u011f\u0131 yukar\u0131 kesindir ve bunu k\u00f6kten su\u00e7lamak i\u00e7in genellikle t\u0131p \u00f6\u011freniminin kuramsal zay\u0131fl\u0131\u011f\u0131ndan da, en iyi hekimlerin kuram bak\u0131m\u0131ndan \u00e7ektikleri yoksunluktan da habersiz olmak gerekir. Baz\u0131lar\u0131n\u0131n g\u00f6z\u00fcnde Lacan\u2019\u0131n (tepeden t\u0131rna\u011fa \u00abParizyen\u00bb bir b\u00fcy\u00fclenmeyi oldu\u011fu kadar bir ger\u00e7ek ileti\u015fimin t\u00f6rensel yan\u0131n\u0131 da olu\u015fturabilecek davran\u0131\u015flar\u0131n; susman\u0131n ve a\u011f\u0131r ba\u015fl\u0131l\u0131\u011f\u0131n yer ald\u0131\u011f\u0131 i\u00e7rek bir tap\u0131n\u0131\u015f\u0131n ba\u015f rahibi, \u00abObaba\u015f\u0131\u00bb, \u00abPsikanaliz’in Gongoras\u0131\u00bb4 olan Lacan\u2019\u0131n) b\u00fct\u00fcn etkisini ve b\u00fcy\u00fcs\u00fcn\u00fc; baz\u0131lar\u0131n\u0131n g\u00f6z\u00fcnde ise, (bunlar, \u00f6zellikle bilginler ve filozoflard\u0131r), \u00abg\u00f6z boyamac\u0131\u00bb yan\u0131n\u0131, acayipli\u011fini ve \u00abi\u00e7rekli\u011fi\u00bbni olu\u015fturan dilinden s\u00f6z etti\u011fime g\u00f6re, bu dilin, Lacan\u2019\u0131n pedagojik g\u00f6revi ile ili\u015fkili oldu\u011funu belirtmeliyim. Ger\u00e7ekten de, bilin\u00e7d\u0131\u015f\u0131 kuram\u0131n\u0131, psikanaliz yapan ya da psikanalizden ge\u00e7en hekimlere \u00f6\u011fretmek durumunda olan Lacan, konu\u015fmas\u0131ndaki ustal\u0131klarla, herkesin bildi\u011fi gibi en derin \u00f6z\u00fcnde \u00abwitz\u00bb, cinas, ba\u015far\u0131l\u0131 ya da ba\u015far\u0131s\u0131z e\u011fretilemeden ba\u015fka \u015fey olmayan bilin\u00e7d\u0131\u015f\u0131 dilinin pandomime dayanan e\u015fde\u011ferlisini, yani ister psikanalizci ister psikanalizden ge\u00e7en olsunlar, onlara, ya\u015fam\u0131\u015f olduklar\u0131 deneyin e\u015fde\u011ferlisini vermektedir.<\/p>\n

Bu dilin ideolojik ve e\u011fitsel ko\u015fullar\u0131n\u0131 kavramak (yani, tarihsel ve kuramsal d\u0131\u015fsall\u0131ktan onun pedagojik \u00abi\u00e7selli\u011fini\u00bb ay\u0131ran mesafeyi g\u00f6rebilmek), nesnel anlam\u0131n\u0131 ve kapsam\u0131n\u0131 ay\u0131rt edebilmek ve benimsedi\u011fi amac\u0131 bilip tan\u0131mak i\u00e7in yeterlidir. Bu ama\u00e7, t\u00fcm nesnesini olu\u015fturan bilin\u00e7d\u0131\u015f\u0131n\u0131 ve onun \u00abyasalar\u0131\u00bb m bug\u00fcn elden geldi\u011fince sa\u011flam ve tutarl\u0131 bir bi\u00e7imde tan\u0131mlayarak Freud’un bulu\u015funa, lay\u0131k oldu\u011fu kuramsal kavramlar\u0131 sa\u011flamakt\u0131r.<\/p>\n

II<\/p>\n

Psikanalizin nesnesi nedir? Bu nesne, psikanaliz tekni\u011finin tedavi prati\u011finde ele ald\u0131\u011f\u0131 \u015feydir; yani, tedavinin kendisi de\u011fildir; \u00f6n\u00fcne gelen fenornenolojinin ya da ahlak\u0131n, arad\u0131\u011f\u0131n\u0131 kolayca buldu\u011fu o s\u00f6zde ikili durum da de\u011fildir. Bu nesne, do\u011fumdan Oidipus’un ortadan kald\u0131r\u0131lmas\u0131na kadar s\u00fcren ve bir kad\u0131n ile bir erkekten t\u00fcreyen hayvan yavrusunu, bir insan yavrusuna d\u00f6n\u00fc\u015ft\u00fcren ola\u011fan\u00fcst\u00fc ser\u00fcvenin, canl\u0131 kalm\u0131\u015f yeti\u015fkinde s\u00fcregiden \u201cetkileri\u201d dir.<\/p>\n

\u0130nsan\u0131n yavrulamas\u0131n\u0131n d\u00fcnyaya getirdi\u011fi k\u00fc\u00e7\u00fck biyolojik varl\u0131\u011f\u0131n insanla\u015fmas\u0131n\u0131n \u00abetkileri\u00bbnden biri: psikanalizin, bildi\u011fimiz bilin\u00e7d\u0131\u015f\u0131 ad\u0131n\u0131 ta\u015f\u0131yan nesnesi, i\u015fte burada, tam yerindedir.<\/p>\n

Bu k\u00fc\u00e7\u00fck biyolojik varl\u0131\u011f\u0131n canl\u0131 kalmas\u0131 [ya\u015fayakalmas\u0131] ve hem de, kurt ya da ay\u0131 yavrusu haline gelmi\u015f bir \u00abkurt-\u00e7ocuk\u00bb (XVIII. y\u00fczy\u0131lda prens saraylar\u0131nda g\u00f6steriliyordu bunlar) olarak de\u011fil de, insan yavrusu olarak (yani \u00e7o\u011fu insansal nitelik ta\u015f\u0131yan; insanla\u015fmadaki ba\u015far\u0131s\u0131zl\u0131\u011f\u0131n cezas\u0131 olan b\u00fct\u00fcn \u00e7ocukluk \u00f6l\u00fcmlerinin hepsini atlatarak) ayakta kalmas\u0131, b\u00fct\u00fcn yeti\u015fkin insanlar\u0131n ge\u00e7irmek zorunda kald\u0131klar\u0131 bir s\u0131navd\u0131r ve bu insanlar, hi\u00e7bir zaman bellekyitimine u\u011framadan ve varl\u0131klar\u0131n\u0131n derinliklerinde, yani en ba\u011f\u0131r\u0131p \u00e7a\u011f\u0131ran kesiminde, insan di\u015finden ba\u015fka bir \u00f6ted\u00fcnyas\u0131 bulunmayan \u00e7ifte ama yine de tek, bilin\u00e7d\u0131\u015f\u0131 ama yine de s\u00f6zsel bir s\u00f6ylemle, yani \u00ab\u0130mleyen Zincir\u00bb in alan\u0131yla kar\u015f\u0131la\u015f\u0131r\u0131z. De Saussure’\u00fcn ve ondan kaynaklanan dilbilimin en \u00f6nemli edin\u00e7leri de i\u015fte b\u00f6ylece, \u00f6znenin s\u00f6zsel s\u00f6yleminin oldu\u011fu kadar bilin\u00e7d\u0131\u015f\u0131n\u0131n s\u00f6yleminin s\u00fcrecini ve bunlar\u0131n aras\u0131ndaki ili\u015fkiyi, yani ili\u015fkilerine \u00f6zde\u015f olan ili\u015fki yoklu\u011funu; k\u0131sacas\u0131 \u00e7ift kat edilmelerini ve yerlerinden oynat\u0131lmalar\u0131n\u0131 kavramada, hak etti\u011fi yeri alma\u011fa ba\u015flad\u0131. Ayr\u0131ca, bilin\u00e7d\u0131\u015f\u0131n\u0131n, b\u00fct\u00fcn felsefi-idealist yorumlan\u0131mlar\u0131; bilin\u00e7d\u0131\u015f\u0131n\u0131n ikincil bilin\u00e7, k\u00f6t\u00fc niyet [bilmezlenme] (Sartre), ge\u00e7erli\u011fi olmayan bir yap\u0131n\u0131n kanserli kal\u0131nt\u0131s\u0131 ya da anlam-olmayan olarak yorumlanmas\u0131 (Merleau-Ponty); yine bilin\u00e7d\u0131\u015f\u0131n\u0131n biyolojik temelli bir en ilk \u00ab\u0130d\u00bb (Jung) olarak yap\u0131lm\u0131\u015f b\u00fct\u00fcn yorumlar\u0131n\u0131n ger\u00e7ek y\u00fcz\u00fc ortaya \u00e7\u0131k\u0131yordu; yani bunlar\u0131n bir kuram ba\u015flang\u0131c\u0131 de\u011fil de h\u00fck\u00fcms\u00fcz \u00abkuramlar\u00bb, ideolojik yanl\u0131\u015f anlamalar oldu\u011fu g\u00f6r\u00fcl\u00fcyordu.<\/p>\n

Bundan sonra yap\u0131lmas\u0131 gereken (kaba bir \u015femac\u0131l\u0131k yapmaya mecburum; bu kadar k\u0131sa bir yaz\u0131da nas\u0131l ka\u00e7\u0131nabilirim bundan?), psikanaliz yorumu prati\u011finde kar\u015f\u0131la\u015f\u0131lan Dilin bi\u00e7imsel [formel] yap\u0131s\u0131n\u0131n ve \u00abmekanizmalar\u0131\u00bbn\u0131n bu \u00f6nceli\u011fi’nin ta\u015f\u0131d\u0131\u011f\u0131 anlam\u0131, bu prati\u011fin temeline olan ili\u015fkisinde tan\u0131mlamakt\u0131; nesnesini, yani insan\u0131n hayvan yavrusunu, erkek ya da kad\u0131na d\u00f6n\u00fc\u015ft\u00fcren mecburi \u00abinsanla\u015ft\u0131rmadan\u00bb ge\u00e7ip de sa\u011f kalanlarda h\u00e2l\u00e2 g\u00f6r\u00fclen \u00abetkileri\u00bb tan\u0131mlamakt\u0131. Bu soruna cevap vermek i\u00e7in psikanaliz prati\u011finin biricik nesnesi ve arac\u0131 olan Dil olgusunun \u00f6nceli\u011finden s\u00f6z etmek yetmez. Tedavide ortaya \u00e7\u0131kan her \u015fey (susma, ritimleri ve duraklamalar\u0131 da dahil), Dilde ve Dille ortaya \u00e7\u0131kar. Ama tedavide, psikanaliz prati\u011finin hem ilk maddesi hem de etkilerinin \u00fcretilmesinin arac\u0131 (Lacan buna, \u00abbo\u015f s\u00f6zden\u00bb, \u00abdolu s\u00f6ze\u00bb ge\u00e7i\u015f der) olarak Dilin olgusal rol\u00fcn\u00fcn, ni\u00e7in ve nas\u0131l, ancak nesnesinde (ki bu nesne son kertede hem bu prati\u011fi hem de tekni\u011fi temellendirir) ilkece temellenmi\u015f oldu\u011fu i\u00e7indir ki, somut olarak (fiilen) psikanaliz prati\u011finde de temellenebildi\u011fini ve burada bir bilim s\u00f6z konusu oldu\u011funa g\u00f6re de, nesnesinin kuram\u0131nda temellenebildi\u011fini ilkece g\u00f6stermek gerekir.<\/p>\n

Lacan’\u0131n yap\u0131t\u0131n\u0131n en \u00f6zg\u00fcn yan\u0131, bulu\u015fu; hi\u00e7 ku\u015fkusuz burada yatar. En s\u0131n\u0131r durumunda tam anlam\u0131yla kat\u0131\u015f\u0131ks\u0131z biyolojik olan varl\u0131ktan insansal varl\u0131\u011fa (insan \u00e7ocu\u011fu) ge\u00e7i\u015fin, K\u00fclt\u00fcr Yasas\u0131 diye adland\u0131raca\u011f\u0131m D\u00fczen Yasas\u0131 i\u00e7inde ger\u00e7ekle\u015fti\u011fini ve bu D\u00fczen Yasas\u0131n\u0131n, bi\u00e7imsel [formel] \u00f6z\u00fc bak\u0131m\u0131ndan Dilin d\u00fczeni ile kar\u0131\u015ft\u0131\u011f\u0131n\u0131 g\u00f6sterdi Lacan. \u0130lk bak\u0131\u015fta bilmece gibi gelen bu form\u00fclden ne anlamam\u0131z gerekir? \u0130lkin \u015funu anlamal\u0131y\u0131z: Bu ge\u00e7i\u015fin b\u00fct\u00fcn\u00fc, geri d\u00f6n\u00fc\u015fl\u00fc ve yinelemeli bir Dil bi\u00e7imi i\u00e7inde, tedavi durumundaki yeti\u015fkinin ya da \u00e7ocu\u011fun Dilinde belirtilmi\u015f olarak; b\u00fct\u00fcn insan d\u00fczeninin, yani her insan rol\u00fcn\u00fcn i\u00e7ine yerle\u015fti\u011fi ve sunuldu\u011fu [verildi\u011fi] Dil yasas\u0131nda belirtilmi\u015f, belirlenmi\u015f, yeri saptanm\u0131\u015f olarak kavranabilir ancak. Daha sonra da \u015funu anlamal\u0131y\u0131z: Tedavi dilinin bu belirlemesinde, d\u00fczenin, bu ge\u00e7i\u015fteki; K\u00fclt\u00fcr Yasas\u0131n\u0131n insanla\u015ft\u0131rmadaki mutlak etkilili\u011finin h\u00e2l\u00e2 yinelenen, s\u00fcr\u00fcp giden varl\u0131\u011f\u0131 [bulunu\u015fu] kendini g\u00f6stermektedir.<\/p>\n

Bunu birka\u00e7 s\u00f6zc\u00fckle a\u00e7\u0131klamak i\u00e7in, s\u00f6z\u00fcn\u00fc etti\u011fimiz ge\u00e7isin iki b\u00fcy\u00fck u\u011fra\u011f\u0131na de\u011finece\u011fim. 1) Oidipus \u00f6ncesi, ikili ba\u011f\u0131nt\u0131 u\u011fra\u011f\u0131. Bu u\u011frakta \u00e7ocuk, yaln\u0131zca bir ikinci-benlikle; ya\u015fam\u0131n\u0131 ortaya \u00e7\u0131k\u0131\u015f\u0131 (da!) ve ortada bulunmay\u0131\u015f\u0131 (fort!)5 ile kesintilere u\u011fratan annesiyle ilgilendi\u011fi i\u00e7in bu ikili ba\u011f\u0131nt\u0131y\u0131, benli\u011fin imgelemsel b\u00fcy\u00fcleni\u015fi kipi i\u00e7inde ya\u015far ve bu durumda \u00e7ocuk kendisi, ilk narkis\u00e7e [narcissique] \u00f6zde\u015fle\u015fme i\u00e7inde \u015fu ba\u015fkas\u0131, herhangi bir ba\u015fkas\u0131, her ba\u015fkas\u0131, b\u00fct\u00fcn ba\u015fkalard\u0131r; ve ne ba\u015fkas\u0131 ne de kendisi kar\u015f\u0131s\u0131nda, \u00fc\u00e7\u00fcnc\u00fc ki\u015finin nesnelle\u015ftirici mesafesini alamaz; 2) Oidipus u\u011fra\u011f\u0131. Bu u\u011frakta, \u00fc\u00e7\u00fcnc\u00fc ki\u015fi (baba) ortaya \u00e7\u0131kt\u0131\u011f\u0131, b\u00fct\u00fcn\u00fc alt\u00fcst edip b\u00fcy\u00fclenmeleri bozarak ikili b\u00fcy\u00fclenmenin sa\u011flad\u0131\u011f\u0131 imgelemsel doyumun i\u00e7ine bir yabanc\u0131 gibi girdi\u011finde, ikili yap\u0131 \u00fczerinde bir \u00fc\u00e7l\u00fc yap\u0131 olu\u015fur ve bu, \u00e7ocu\u011fu, Lacan’\u0131n Simgesel D\u00fczen dedi\u011fi \u015feyin i\u00e7ine sokar; yani, ben, sen o demesini sa\u011flayacak ve b\u00f6ylece bu k\u00fc\u00e7\u00fck yavruya, yeti\u015fkin \u00fc\u00e7\u00fcnc\u00fc ki\u015filerin d\u00fcnyas\u0131nda kendini bir insan \u00e7ocu\u011fu olarak konumlama olana\u011f\u0131m yerecek olan nesnelle\u015ftirici Dilin d\u00fczeni i\u00e7ine sokar.<\/p>\n

Demek ki iki b\u00fcy\u00fck u\u011frak s\u00f6z konusu: 1) (Oidipus-\u00f6ncesi) \u0130mgeselin u\u011fra\u011f\u0131; 2) Simgeselin u\u011fra\u011f\u0131 (Oidipus \u00e7\u00f6z\u00fcme ula\u015fm\u0131\u015ft\u0131r) ya da ba\u015fka bir deyi\u015fle, simgesel kullan\u0131l\u0131\u015f\u0131 i\u00e7inde tan\u0131nm\u0131\u015f ama hen\u00fcz bilgisi edinilmemi\u015f nesnelli\u011fin u\u011fra\u011f\u0131 (nesnelli\u011fin bilgisi bamba\u015fka bir \u00abd\u00f6nem\u00bbde ve ba\u015fka bir pratikte ortaya \u00e7\u0131kar). Lacan’\u0131n ayd\u0131nlatt\u0131\u011f\u0131 \u00e7ok \u00f6nemli nokta da \u015fudur: Bu iki u\u011frak, bir tek Yasan\u0131n, Simgeselin Yasas\u0131’n\u0131n egemenli\u011findedir. Biraz yukarda, daha kolay anla\u015f\u0131ls\u0131n diye, simgeselden \u00f6nce geldi\u011fini, ondan ayr\u0131 oldu\u011funu s\u00f6yledi\u011fim imgelemsel u\u011frak (yani k\u00fc\u00e7\u00fck \u00e7ocu\u011fun, simgesel ba\u011f\u0131nt\u0131 oldu\u011funu; bir insan yavrusunun bir insan annesi ile ba\u011f\u0131nt\u0131s\u0131 olarak tan\u0131mad\u0131\u011f\u0131 ve yaln\u0131zca bir insanla -anne- dolay\u0131ms\u0131z ba\u011f\u0131nt\u0131s\u0131n\u0131 ya\u015fad\u0131\u011f\u0131 bu ilk an) da kendi diyalekti\u011finde, Simgesel D\u00fczenin diyalekti\u011fi taraf\u0131ndan; yani insansal D\u00fczenin, insansal normun (kural\u0131n) diyalekti\u011fi taraf\u0131ndan damgalanm\u0131\u015f, yap\u0131la\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r (beslenme ve temiz tutman\u0131n zamansal ritimlerinin; davran\u0131\u015flar\u0131n, somut tan\u0131ma tav\u0131rlar\u0131n\u0131n normlar\u0131; kabullenmeler, reddetmeler, \u00e7ocu\u011fa evet ya da hay\u0131r demeler, verici ya da yoksun b\u0131rak\u0131c\u0131 belirlemeler yapan Yasan\u0131n ve Hak D\u00fczeninin kulland\u0131\u011f\u0131 bozuk paradan, ampirik kipliklerden ba\u015fka \u015fey de\u011fildir) ve bu, imleyenin D\u00fczeni alt\u0131nda, yani Dilin d\u00fczenine bi\u00e7imsel olarak \u00f6zde\u015f bir D\u00fczen i\u00e7inde ger\u00e7ekle\u015fmektedir6.<\/p>\n

Lacan, Freud’un y\u00fczeysel ya da g\u00fcd\u00fcmlendirilmi\u015f bi\u00e7imde okunmas\u0131n\u0131n bize, mutlu ve yasas\u0131z \u00e7ocukluk, \u00ab\u00e7ok \u015fekilli sap\u0131kl\u0131k\u00bb m cenneti, insan v\u00fccudunun belli b\u00f6l\u00fcmlerine, hayati \u00f6nem ta\u015f\u0131yan yerlere (oral, anal, jenital)7 ba\u011fl\u0131 ve yaln\u0131zca biyolojik yan\u0131 a\u011f\u0131r basan d\u00f6nemlerle vurgulanm\u0131\u015f bir t\u00fcr do\u011fa durumu gibi kavram ve bilgilerden ba\u015fka bir \u015fey vermedi\u011fi yerde; do\u011facak her insan yavrusunu daha do\u011fumundan \u00f6nce bekleyen ve ilk a\u011flay\u0131\u015f\u0131yla birlikte onu ele ge\u00e7iren ve b\u00f6ylece ona hem yerini hem rol\u00fcn\u00fc veren, yani belirlenmi\u015f yazg\u0131s\u0131n\u0131 y\u00fckleyen D\u00fczenin, Yasan\u0131n etkilili\u011finin bulundu\u011funu ileri s\u00fcrer ve g\u00f6sterir. \u0130nsan yavrusunun a\u015f\u0131p ge\u00e7ti\u011fi b\u00fct\u00fcn d\u00f6nemler, insansal verme [atfetme], ileti\u015fim ve ileti\u015fimsizlik kural\u0131n\u0131n, Yasan\u0131n y\u00f6netimi alt\u0131ndad\u0131r; bu yavrunun \u00abdoyumlar\u0131\u00bb da, herkes taraf\u0131ndan ve \u00f6zellikle bilmeyenler taraf\u0131ndan bilinmesi zorunlu olan, ama herkes taraf\u0131ndan ve \u00f6zellikle kendisine en fazla ba\u011fl\u0131 olanlar taraf\u0131ndan yolundan sapt\u0131r\u0131labilen ya da \u00e7i\u011fnenebilen Yasan\u0131n, yani insansal Yasan\u0131n silinmez ve kurucu damgas\u0131n\u0131 ta\u015f\u0131r. Bundan \u00f6t\u00fcr\u00fc, \u00e7ocukluk \u00e7a\u011f\u0131n\u0131n b\u00fct\u00fcn \u00f6rselenmelerini (traumatisme’lerini) yaln\u0131zca biyolojik \u00abbo\u015fa \u00e7\u0131kmalars\u0131n [duyumsuzlu\u011fa u\u011framalar\u0131n] dengesine indirgemek ilkece yanl\u0131\u015ft\u0131r; \u00e7\u00fcnk\u00fc, onlara ili\u015fkin olan Yasa, bir Yasa olarak b\u00fct\u00fcn i\u00e7erikleri soyutlar; Yasa olarak yaln\u0131zca, bu soyutlamada ve bu soyutlamayla varolu\u015fur ve insan yavrusu bu kurala, ilk soluk al\u0131\u015f\u0131nda boyun e\u011fer ve edinir onu8. Bu, ya\u015fayan bir baba olmad\u0131\u011f\u0131 zaman bile Baban\u0131n (ki Yasad\u0131r) resmi varl\u0131\u011f\u0131n\u0131n [bulunmakl\u0131\u011f\u0131n\u0131n] ve bundan \u00f6t\u00fcr\u00fc de insansal imleyenin D\u00fczeninin, yani K\u00fclt\u00fcr Yasas\u0131n\u0131n ba\u015flang\u0131c\u0131d\u0131r ve her zaman ba\u015flang\u0131c\u0131 olmu\u015ftur; her s\u00f6ylemin mutlak \u00f6nko\u015fulu olan s\u00f6ylemdir bu; her s\u00f6zsel s\u00f6ylemde yukarda var olan [bulunan], yani derinlerde bulunmayan s\u00f6ylemdir; Ba\u015fkas\u0131n\u0131n (\u00d6tekinin) s\u00f6ylemidir, bu D\u00fczenin ta kendisi olan b\u00fcy\u00fck \u00dc\u00e7\u00fcnc\u00fcki\u015finin s\u00f6ylemidir; bilin\u00e7d\u0131\u015f\u0131n\u0131n s\u00f6ylemidir. Her insan varl\u0131\u011f\u0131nda, bu varl\u0131\u011f\u0131n \u00f6zel s\u00f6yleminin kendi \u00f6z yerini arad\u0131\u011f\u0131, aray\u0131p \u0131skalad\u0131\u011f\u0131, \u0131skalarken, kendi imgelemsel b\u00fcy\u00fclenmelerinin zorlay\u0131\u015f\u0131nda, sahtecili\u011finde su\u00e7-ortakl\u0131\u011f\u0131nda ve yads\u0131y\u0131\u015f\u0131nda, kendi \u00f6z yerini; demirleme yerine kendini ba\u011flayan \u00f6z demirini buldu\u011fu mutlak yerdir.<\/p>\n

\u00d6yle ki, Oidipus d\u00f6neminde, belli bir cinsiyet ta\u015f\u0131yan \u00e7ocuk, imgelemsel fantasmalar\u0131n\u0131, Simgeselin s\u0131nav\u0131ndan ge\u00e7irerek cinsiyet ta\u015f\u0131yan insan \u00e7ocu\u011fu (erkek, kad\u0131n) haline gelir ve her \u015fey \u00abyolunda giderse\u00bb ne ise o olur ve o olmay\u0131 kabullenir en sonunda; yeti\u015fkinler d\u00fcnyas\u0131nda \u00e7ocuk haklar\u0131na sahip olan ve her \u00e7ocuk gibi g\u00fcn\u00fcn birinde t\u0131pk\u0131 \u00abbabas\u0131 gibi\u00bb, yani bir kar\u0131s\u0131 (yaln\u0131zca bir annesi de\u011fil) olan bir erkek insan ki\u015fisi ya da t\u0131pk\u0131 \u00abannesi gibi\u00bb, yani bir kocas\u0131 (yaln\u0131zca bir babas\u0131 de\u011fil) olan bir di\u015fi insan ki\u015fisi olman\u0131n b\u00fct\u00fcn hakk\u0131n\u0131 edinen o\u011flan ya da k\u0131z \u00e7ocu\u011fu haline gelir ve bunu \u00f6ylece kabullenir. \u0130nsan \u00e7ocuklu\u011funa y\u00f6nelen uzun cebri y\u00fcr\u00fcy\u00fc\u015f\u00fcn hedefinden ba\u015fka \u015fey de\u011fildir bu.<\/p>\n

Bu en son dram\u0131n daha \u00f6nceden bi\u00e7imlenmi\u015f bir dil malzemesi i\u00e7inde oynanmas\u0131 ve bu dilin, Oidipus evresinde, Baban\u0131n simgesi [remzi], hakk\u0131n simgesi, Yasan\u0131n simgesi, her t\u00fcr Hakk\u0131n fantasmasal imgesi olan phallus imlemi \u00e7evresinde merkezlenmesi ve d\u00fczenlenmesi; evet bu d\u00fczenlenme, \u015fa\u015f\u0131rt\u0131c\u0131 ve keyfi bir \u015fey olarak g\u00f6r\u00fcnebilir, ama b\u00fct\u00fcn psikanalizciler, bir deney olgusu oldu\u011funa tan\u0131kl\u0131k ederler bunun.<\/p>\n

Oidipus’un son a\u015famas\u0131, yani \u00abi\u011fdi\u015f edilme\u00bb, bu konuda bir fikir verebilir bize. O\u011flan \u00e7ocu\u011fu, i\u011fdi\u015f edilmenin trajik ve yararl\u0131 durumunu ya\u015fay\u0131p \u00e7\u00f6z\u00fcme ula\u015ft\u0131rarak babas\u0131 gibi ayn\u0131 Hakka (phallus’a) ve \u00f6zellikle babas\u0131n\u0131n annesi \u00fczerindeki Hakk\u0131na (ki annesinin, hem o\u011flan \u00e7ocuk i\u00e7in anne hem de baba i\u00e7in kar\u0131 olarak bir \u00e7ifte kullan\u0131m\u0131n ho\u015fg\u00f6r\u00fclrnez durumu i\u00e7inde bulundu\u011fu ortaya \u00e7\u0131km\u0131\u015ft\u0131r) sahip olmamay\u0131 kabullenir; ama, babas\u0131yla ayn\u0131 hakka sahip olmad\u0131\u011f\u0131n\u0131 kabullenerek de, daha sonralar\u0131, yeti\u015fkin oldu\u011fu zaman g\u00fcn\u00fcn birinde, gerekli \u00abara\u00e7lar\u00bbdan yoksun oldu\u011fu i\u00e7in o g\u00fcn kendisine verilmemi\u015f olan hakka sahip olma g\u00fcvencesini kazanm\u0131\u015f olur. O\u011flan \u00e7ocu\u011funun, \u00e7ok \u00abuslu\u00bb, davran\u0131p b\u00fcy\u00fcmesini bilirse, b\u00fcy\u00fcyecek olan bir ufak hakk\u0131 vard\u0131r yaln\u0131zca. \u00d6te yandan, k\u00fc\u00e7\u00fck k\u0131z \u00e7ocu\u011fu da, i\u011fdi\u015f edilmenin trajik ve yararl\u0131 durumunu ya\u015fay\u0131p y\u00fcklenerek annesinin sahip oldu\u011fu ayn\u0131 hakka sahip olmamay\u0131 kabullenir; demek ki, kad\u0131n oldu\u011fu halde ve kad\u0131n olmas\u0131ndan \u00f6t\u00fcr\u00fc annesinde o (phallus) olmad\u0131\u011f\u0131 i\u00e7in babas\u0131n\u0131n sahip oldu\u011fu ayn\u0131 hakka (phallus) sahip olmad\u0131\u011f\u0131n\u0131 ve ayn\u0131 zamanda annesinin sahip oldu\u011fu hakka da sahip olmad\u0131\u011f\u0131n\u0131, yani hen\u00fcz annesi gibi bir kad\u0131n olmad\u0131\u011f\u0131n\u0131 katmerli olarak kabullenir. Ama buna kar\u015f\u0131l\u0131k ufak hakk\u0131n\u0131 elde eder. Yani k\u00fc\u00e7\u00fck k\u0131z hakk\u0131n\u0131 ve D\u00fczen Yasas\u0131n\u0131 kabullenerek; yani gerekti\u011finde yasay\u0131 sapt\u0131rmak i\u00e7in \u00e7ok uslu davranmaks\u0131z\u0131n ama bu yasaya yine de boyun e\u011ferek b\u00fcy\u00fcmesini bilirse, b\u00fcy\u00fck bir hakk\u0131n kendisine tan\u0131naca\u011f\u0131 vaadini alm\u0131\u015f [kazanm\u0131\u015f] olur.<\/p>\n

\u0130ster \u0130mgelemselin ikili b\u00fcy\u00fclenme u\u011fra\u011f\u0131 (1), ister simgesel D\u00fczenin (2) i\u00e7ine yerle\u015ftirilmenin ya\u015fanan tan\u0131nmas\u0131 (Oidipus) u\u011fra\u011f\u0131 olsun, her iki durumda da, ge\u00e7i\u015fin b\u00fct\u00fcn diyalekti\u011fi, enderin \u00f6z\u00fcnde, bi\u00e7imsel [formel] yasalar\u0131n\u0131, yani bi\u00e7imsel kavram\u0131n\u0131 dilbilimin verdi\u011fi insansal D\u00fczenin, Simgeselin m\u00fchr\u00fcyle damgalanm\u0131\u015ft\u0131r.<\/p>\n

B\u00f6ylece, psikanaliz kuram\u0131, her bilimi, kat\u0131\u015f\u0131ks\u0131z bir soyut kurgu [spek\u00fclasyon] de\u011fil de bir bilim yapan \u015feyi sunuyor bize; yani nesnesinin bi\u00e7imsel \u00f6z\u00fcn\u00fcn tan\u0131m\u0131n\u0131, somut nesnelerine y\u00f6nelik herhangi bir pratik ve teknik uygulaman\u0131n olana\u011f\u0131n\u0131n ko\u015fulunu veriyor. B\u00f6ylece, psikanaliz kuram\u0131, Politzer’in, bu bilimden, \u00absomutun\u00bb bilimi; ger\u00e7ek \u00absomut ruhbilim\u00bb olmas\u0131n\u0131 isteyip (psikanalizin devrimci kapsam\u0131n\u0131 Fransa’da ilk kavrayan Politzer’dir), bilin\u00e7d\u0131\u015f\u0131, Oidipus kompleksi, i\u011fdi\u015f edilme kompleksi, vs., gibi soyutlamalar\u0131ndan dolay\u0131 sitemlerde bulunurken bir \u00f6rne\u011fini verdi\u011fi klasik idealist \u00e7at\u0131\u015fk\u0131lardan [antinomilerden] s\u0131yr\u0131labilir. Politzer, psikanaliz, soyut ve metafizik bir ruhbilimde yabanc\u0131la\u015fm\u0131\u015f \u00absomut\u00bb tan ba\u015fka \u015fey olmayan bu soyutlamalara tak\u0131l\u0131p kal\u0131rsa, nas\u0131l olur da, olmak istedi\u011fi ve olabilece\u011fi somutun bilimi oldu\u011funu iddia edebilir? diyordu. Oysa ger\u00e7ekte, hi\u00e7bir bilim soyutlamadan vazge\u00e7emez; hi\u00e7bir bilim, \u00abpratik\u00bbinde (dikkat edelim: bilimin kuramsal prati\u011fi de\u011fil, ama somut uygulan\u0131m\u0131n\u0131n prati\u011fidir bu) bireysel \u00abdramlar\u00bbdan yani tekil ve benzeri olmayan \u00e7e\u015fitlenmelerden ba\u015fka \u015feyle u\u011fra\u015fmasa bile vazge\u00e7mez soyutlamadan. Lacan’\u0131n Freud’dan ge\u00e7erek d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc (Lacan, bilimselli\u011fimizin; var olabilecek biricik bilimselli\u011fin bi\u00e7imini kazand\u0131rd\u0131\u011f\u0131 Freud’un kavramlar\u0131ndan ba\u015fka \u015fey d\u00fc\u015f\u00fcnmez) psikanaliz \u00absoyutlamalar\u0131\u00bb, nesnelerinin kavramlar\u0131 olarak kendilerinde soyutlanmalar\u0131n\u0131n zorunlu\u011funun belirtisini, \u00f6l\u00e7\u00fcs\u00fcn\u00fc ve temelini ta\u015f\u0131d\u0131klar\u0131; yani \u00absomut\u00bba olan ili\u015fkilerinin (oranlar\u0131n\u0131n) \u00f6l\u00e7\u00fcs\u00fcn\u00fc ve dolay\u0131s\u0131yla yayg\u0131n olarak psikanaliz prati\u011fi (tedavi) diye adland\u0131r\u0131lan uygulananlar\u0131n\u0131n somutuna olan \u00f6z ili\u015fkilerinin (oranlar\u0131n\u0131n) \u00f6l\u00e7\u00fcs\u00fcn\u00fc ta\u015f\u0131d\u0131klar\u0131 \u00f6l\u00e7\u00fcde nesnelerinin halis bilimsel kavramlar\u0131d\u0131rlar.<\/p>\n

Demek ki Oidipus evresi, yaln\u0131zca bilin\u00e7ten ve s\u00f6zden (konu\u015fmadan) yoksun gizli bir \u00abanlam\u00bb ta\u015f\u0131maz; bu evre, \u00abanlam\u0131 ters tepkilendirilerek\u00bb yeniden yap\u0131la\u015ft\u0131r\u0131labilen ya da a\u015f\u0131labilen ve ge\u00e7mi\u015fin derinliklerine g\u00f6m\u00fcl\u00fc olan bir yap\u0131 de\u011fildir; Oidipus [kompleksi], insanl\u0131\u011fa, istemeden ve zorla her aday olana, K\u00fclt\u00fcr Yasas\u0131 taraf\u0131ndan zorla kabul ettirilen dramatik yap\u0131d\u0131r, \u00abtiyatro mekanizmas\u0131d\u0131r\u00bb9. E\u015fi\u011fine ula\u015f\u0131p kendisini ya\u015fayan ve daha sonra canl\u0131 kalabilen her birey i\u00e7in, \u00fczerinde varolu\u015ftu\u011fu somut \u00e7e\u015fitlenmelerin yaln\u0131zca olabilirli\u011fini de\u011fil, zorunlulu\u011funu da kendinde i\u00e7eren [ta\u015f\u0131yan] bir yap\u0131d\u0131r. Bu somut \u00e7e\u015fitlemelerde varolu\u015fan bir yap\u0131d\u0131r. Psikanaliz, uygulan\u0131m\u0131nda, prati\u011fi diye adland\u0131r\u0131lan \u015feyde (tedavide), bu \u00e7e\u015fitlenmelerin somut\u00a0 \u00abetkileri\u00bb10 \u00fczerinde \u00e7al\u0131\u015f\u0131r; yani Oidipus ge\u00e7i\u015finin daha \u00f6nceden varolu\u015fundaki, \u015fu ya da bu birey taraf\u0131ndan yakla\u015f\u0131l\u0131\u015f\u0131ndaki, a\u015f\u0131l\u0131\u015f\u0131ndaki, k\u0131smen \u0131skalan\u0131\u015f\u0131ndaki ya da s\u0131yr\u0131l\u0131n\u0131\u015f\u0131ndaki \u00f6zg\u00fcl ve mutlak olarak tekil ba\u011fsall\u0131\u011f\u0131n [d\u00fc\u011f\u00fcmselli\u011fin] kipli\u011fini ele al\u0131r. Bu \u00e7e\u015fitlenmeler, de\u011fi\u015fmez Oidipus yap\u0131s\u0131ndan kalk\u0131larak \u00f6zce d\u00fc\u015f\u00fcn\u00fclebilir ve belirlenebilirler; bunun nedeni, s\u00f6z\u00fcn\u00fc\u00a0\u00a0 etti\u011fimiz\u00a0\u00a0\u00a0 bu\u00a0\u00a0 ge\u00e7i\u015fin t\u00fcm\u00fcn\u00fcn,\u00a0\u00a0\u00a0 ilk\u00a0\u00a0 ba\u015flang\u0131\u00e7lardaki b\u00fcy\u00fclenmeden bu yana, en\u00a0 \u00abnormal\u00bb\u00a0 bi\u00e7imlerinde oldu\u011fu gibi en a\u015f\u0131r\u0131\u00a0\u00a0\u00a0 \u00absap\u0131n\u00e7\u00bb\u00a0\u00a0 bi\u00e7imlerinde de, Simgeselin\u00a0\u00a0 Yasas\u0131\u00a0\u00a0 alt\u0131nda, Simgesele ula\u015fman\u0131n en son bi\u00e7imi olan bu yap\u0131n\u0131n Yasas\u0131 taraf\u0131ndan damgalanm\u0131\u015f olmas\u0131d\u0131r. Bu k\u0131sa irdelemelerin, bir \u00f6zet ve \u015fema olarak g\u00f6r\u00fcnmekle kalmay\u0131p \u00f6yle de olduklar\u0131n\u0131;\u00a0 bu yaz\u0131da s\u00f6z\u00fc edilen ve ileri s\u00fcr\u00fclen bir\u00e7ok kavram\u0131n, hakl\u0131 \u00e7\u0131kar\u0131lmak ve\u00a0 temellendirilmek\u00a0 i\u00e7in\u00a0 enine boyuna\u00a0 geli\u015ftirilmesi gerekti\u011fini biliyorum. Bu kavramlar, temelleri ve onlara dayanakl\u0131k eden kavramlar \u00f6be\u011fi ile olan ili\u015fkileri\u00a0\u00a0 [oranlan]\u00a0\u00a0 bak\u0131m\u0131ndan\u00a0\u00a0 ayd\u0131nlat\u0131l\u0131p\u00a0\u00a0 a\u00e7\u0131klansalar;\u00a0\u00a0 Freud’un\u00a0\u00a0 \u00e7\u00f6z\u00fcmlemelerinin kesin ve a\u00e7\u0131k anlam\u0131yla ili\u015fki haline getirilseler bile, sorunlar ortaya koymaktan geri kalmazlar ve bunlar yaln\u0131zca kavramsal olu\u015fturmalar\u0131n, tan\u0131mlar\u0131n ve ayd\u0131nlatmalar\u0131n sorunlar\u0131 de\u011fil,\u00a0\u00a0\u00a0 irdeledi\u011fimiz\u00a0\u00a0 kuramsalla\u015ft\u0131rma\u00a0\u00a0\u00a0 \u00e7abas\u0131n\u0131n\u00a0\u00a0\u00a0 geli\u015fmesinden zorunlu\u00a0\u00a0 olarak\u00a0\u00a0 do\u011fmu\u015f\u00a0\u00a0 ger\u00e7ek\u00a0\u00a0 yeni\u00a0\u00a0 sorunlard\u0131r.\u00a0\u00a0 \u00d6rne\u011fin,\u00a0\u00a0 bilin\u00e7d\u0131\u015f\u0131n\u0131n\u00a0\u00a0 varolmakl\u0131\u011f\u0131n\u0131n\u00a0\u00a0 ve\u00a0\u00a0 kavranabilirli\u011finin\u00a0\u00a0 mutlak \u00f6nko\u015fulu olan Dilin bi\u00e7imsel yap\u0131s\u0131 ile, akrabal\u0131\u011f\u0131n somut yap\u0131lar\u0131 ve nihayet akrabal\u0131k yap\u0131lar\u0131nda i\u00e7erilmi\u015f \u00f6zg\u00fcl i\u015flevlerin ya\u015fand\u0131\u011f\u0131\u00a0\u00a0 [alg\u0131land\u0131\u011f\u0131]\u00a0 ideolojik\u00a0\u00a0 somut olu\u015fumlar\u00a0\u00a0 (babal\u0131k, anal\u0131k, \u00e7ocukluk), aras\u0131ndaki ili\u015fki, tutarl\u0131 ve mant\u0131ksal olarak nas\u0131l d\u00fc\u015f\u00fcn\u00fclebilir? Bu sonuncu yap\u0131lar\u0131n (akrabal\u0131k, ideoloji),\u00a0 tarihsel \u00e7e\u015fitlenmelerinin, Freud’un bir ba\u015f\u0131na ele ald\u0131\u011f\u0131 [yal\u0131tt\u0131\u011f\u0131]\u00a0 \u00f6rneklerin \u015fu ya da bu yan\u0131n\u0131, elle tutulur bi\u00e7imde de\u011fi\u015fikli\u011fe u\u011fratabilece\u011fi d\u00fc\u015f\u00fcn\u00fclebilir mi? Bir ba\u015fka soru daha: Ak\u0131lsall\u0131\u011f\u0131 i\u00e7inde d\u00fc\u015f\u00fcn\u00fclen Freud’un bulu\u015fu, nesnesinin ve bulundu\u011fu\u00a0 yerin\u00a0 tan\u0131mlanmas\u0131yla,\u00a0 kendisini\u00a0 ay\u0131rt\u00a0 etti\u011fi\u00a0 bilgi dallar\u0131nda\u00a0\u00a0\u00a0\u00a0 (ruhbilim,\u00a0\u00a0\u00a0 ruhbilimseltoplumbilim ve toplumbilim gibi) yank\u0131lar [etkiler] uyand\u0131rabilir ve bu bilimlerin nesnelerinin stat\u00fcs\u00fc (ki bu kimi zaman sorunsal bir stat\u00fcd\u00fcr) konusunda sorular ortaya at\u0131lmas\u0131na yol a\u00e7abilir mi? Bir\u00e7ok soru aras\u0131ndan sonuncu olarak \u015funu se\u00e7elim: Psikanaliz kuram\u0131 ile, l’inci olarak bu kuram\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131n tarihsel ko\u015fullar\u0131 ve 2’nci olarak da, uygulanan\u0131n\u0131n toplumsal ko\u015fullar\u0131 aras\u0131nda bulunan ili\u015fkiler nelerdir?<\/p>\n

l’inci olarak: Psikanaliz kuram\u0131n\u0131n hem kurucusu, hem de bir numaral\u0131 Psikanaliz uygulay\u0131c\u0131s\u0131, Psikanalizden ge\u00e7mi\u015f ki\u015fi, babalar\u0131n babas\u0131 olarak, kendisine dayand\u0131klar\u0131n\u0131 s\u00f6yleyen Psikanaliz uygulamac\u0131lar\u0131n\u0131n uzun soy zincirinin ba\u015flat\u0131c\u0131s\u0131 niteliklerini ta\u015f\u0131yabilen Freud kimdi? 2’nci olarak; Hem Freud\u00e7u kuram\u0131 ve Freud’a dayanan didaktik gelene\u011fi d\u00fcnyan\u0131n en do\u011fal \u015feyiymi\u015f gibi benimseyiveren, hem de mesleklerini icra ettikleri ekonomik ve toplumsal ko\u015fullar\u0131 (t\u0131p meslek kurulu\u015funa \u2014loncas\u0131na\u2014 s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131 \u00abdernekleri\u00bbnin toplumsal stat\u00fcs\u00fcn\u00fc) kabulleniveren psikanalizciler kimlerdir? Psikanalizin yap\u0131lmas\u0131n\u0131n (icra edilmesinin) tarihsel k\u00f6kenleri ve ekonomik-toplum-sal ko\u015fullar\u0131, psikanaliz kuram\u0131 ve tekni\u011fi \u00fczerinde ne \u00f6l\u00e7\u00fcde yank\u0131lanmakta ve etkili olmaktad\u0131r? Ger\u00e7eklerin \u00e7ok a\u00e7\u0131k bir bi\u00e7imde ortaya koyduklar\u0131na g\u00f6re, Psikanalizcilerin bu sorunlar konusundaki kuramsal susu\u015flar\u0131, psikanaliz d\u00fcnyas\u0131nda bu sorunlara y\u00f6nelmi\u015f bast\u0131rma; i\u00e7erikleri bak\u0131m\u0131ndan hem psikanaliz kuram\u0131n\u0131 hem de tekni\u011fini \u00f6zellikle ne \u00f6l\u00e7\u00fcde etkilemektedir? \u00d6ncesizsonras\u0131z \u00abpsikanalizin sonu\u00bb sorusu, ba\u015fka nedenlerin yan\u0131 s\u0131ra, bu bast\u0131rma ile; yani, psikanalizin epistemolojik tarihinden ve psikanaliz d\u00fcnyas\u0131n\u0131n toplumsal ve (ideolojik) tarihinden kaynaklanan bu sorunlar\u0131n d\u00fc\u015f\u00fcn\u00fclmemi\u015f-olmakl\u0131\u011f\u0131’ ndan kaynaklanmamakta m\u0131d\u0131r?<\/p>\n

\u015eu anda bir y\u0131\u011f\u0131n ara\u015ft\u0131rma alan\u0131 olu\u015fturan bir y\u0131\u011f\u0131n ger\u00e7ekten \u00e7\u00f6z\u00fclmemi\u015f sorun var ortada. Yak\u0131n bir gelecekte, baz\u0131 kavramlar\u0131n, bu s\u0131navdan, d\u00f6n\u00fc\u015f\u00fcme u\u011frayarak \u00e7\u0131kacaklar\u0131n\u0131 s\u00f6yleyebiliriz.<\/p>\n

Derine inersek, bu s\u0131nav\u0131n, Freud’un, kendi alan\u0131nda; \u00abinsano\u011flu\u00bb n\u00fcn, insan \u00ab\u00f6znesi\u00bbnin belli bir geleneksel, hukuksal, ahlaksal, felsefi, yani s\u00f6z\u00fcn k\u0131sas\u0131 ideolojik imgesini t\u00e2bi tuttu\u011fu s\u0131nav oldu\u011funu g\u00f6r\u00fcr\u00fcz. Freud, bulu\u015funun ele\u015ftiriyle kar\u015f\u0131lanmas\u0131n\u0131, Copernicus’un ger\u00e7ekle\u015ftirdi\u011fi devrimle bo\u015funa kar\u015f\u0131la\u015ft\u0131rmam\u0131\u015ft\u0131 kimi zaman. Copernicus’tan beri, yeryuvarla\u011f\u0131-mn, evrenin \u00abmerkezi\u00bb olmad\u0131\u011f\u0131n\u0131 biliyoruz. Marx’tan beri, insan \u00f6znesinin, ekonomik, siyasal ya da felsefi ben’in, tarihin \u00abmerkezi\u00bb olmad\u0131\u011f\u0131n\u0131 biliyoruz. Hatta, Ayd\u0131nlanma Felsefesi’ne ve Hegel’e kar\u015f\u0131, tarihin bir \u00abmerkezi\u00bb olmad\u0131\u011f\u0131n\u0131; ama tarihin yaln\u0131zca ideolojik yanl\u0131\u015f-bili\u015ften ba\u015fka hi\u00e7bir \u015feyden kaynaklanmayan zorunlu \u00abmerkez\u00bb den yoksun bir yap\u0131 oldu\u011funu da biliyoruz. Freud ise bize, ger\u00e7ek \u00f6znenin, tekil \u00f6z\u00fcnde bireyin; \u00abben\u00bb de, \u00abbilin\u00e7\u00bbte ya da \u00abvarolu\u015f\u00bbta (ister kendisi i\u00e7inin, ister \u00f6z bedenin ya da ister \u00abdavran\u0131\u015f\u00bbin varolu\u015fu olsun) merkezini bulan bir ego bi\u00e7imine b\u00fcr\u00fcnm\u00fc\u015f olmad\u0131\u011f\u0131n\u0131; insan \u00f6znesinin, \u00abben\u00bb in imgelemsel yanl\u0131\u015fbilisinden, yani, i\u00e7inde kendisini \u00abtan\u0131d\u0131\u011f\u0131\u00bb ideolojik olu\u015fumlardan ba\u015fka bir \u015feyden kaynaklanmayan \u00abmerkez\u00bb den yoksun bir yap\u0131 taraf\u0131ndan merkezsizle\u015ftirildi\u011fi\u0131\u0131i ve kuruldu\u011funu a\u00e7\u0131kl\u0131yor ve g\u00f6steriyor.<\/p>\n

B\u00f6ylece, ideoloji \u00fczerinde yap\u0131lacak her ara\u015ft\u0131rmay\u0131 temelden ilgilendiren \u015feyi, yani yanl\u0131\u015fbili\u015fin (tan\u0131may\u0131\u015f\u0131n) yap\u0131s\u0131n\u0131’\u0131 daha iyi bi\u00e7imde kavramam\u0131z\u0131 belki de bir g\u00fcn sa\u011flayacak olan yollardan biri \u00f6n\u00fcm\u00fczde a\u00e7\u0131lm\u0131\u015f bulunuyor ku\u015fkusuz.<\/p>\n

Notlar<\/em><\/p>\n

(1)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ger\u00e7ekleri,\u00a0 yaln\u0131zca\u00a0\u00a0 biyolojiye, ruhbilime,\u00a0 toplumbilime indirgeyerek<\/p>\n

tek yanl\u0131 bir bi\u00e7imde a\u00e7\u0131klamaya kalk\u0131\u015fan anlay\u0131\u015flar s\u00f6z konusu burada.\u00a0\u00a0 (\u00c7.N.)<\/p>\n

(2)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Revue de l’Enseignement philosopiqe, Haziran – Temmuz 1963, \u00abPhilosophie et Sciences Humaines\u00bb, s. 7 ve 11, not 14:\u00a0 \u00abMarx, kuram\u0131n\u0131,\u00a0 “homo economicus’ mitosunu bir yana atarak\u00a0 kurdu, Freud, kuram\u0131n\u0131 \u2018homo psychologicus\u2019 mitosunu bir yana atarak kurdu. Lacan, Freud\u2019un \u00f6zg\u00fcrle\u015ftirici kopu\u015funu g\u00f6rd\u00fc ve kavrad\u0131. Onu harfi harfine alarak ve \u00f6d\u00fcn vermeden \u00f6z\u00a0 varg\u0131lar\u0131na ula\u015fmas\u0131 konusunda zorlayarak tam anlam\u0131yla kavrad\u0131. Herkes gibi, Lacan da ayr\u0131nt\u0131larda, hatta felsefi kerterizlerinde yan\u0131labilir: Ama esas\u0131 bor\u00e7luyuz ona.<\/p>\n

(3)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 En tehlikeli giri\u015fimler, felsefe (ki b\u00fct\u00fcn psikanalizi, tedavinin ikili deneyimine hemencecik indirger ve orada, fenomenolojik \u00f6znellikleraras\u0131n\u0131n, tasar\u0131-varolu\u015fun ve daha genel olarak ki\u015filik\u00e7ili\u011fin temalar\u0131n\u0131 \u201cdo\u011frulayacak\u201d \u015feyler bulur); ba\u015f\u0131na i\u015f a\u00e7m\u0131yormu\u015f gibi g\u00f6r\u00fcnen psikanaliz kategorilerinden \u00e7o\u011funu bir \u201c\u00f6zne\u201dnin \u00f6znitelikleri gibi g\u00f6rerek kendine katan ruhbilim ve nihayet ruhbilimin yard\u0131m\u0131na ko\u015farak, \u201c\u00f6zne\u201dnin bir \u201c\u00fcstben\u201dle ona tekab\u00fcl eden kategorileri edinebilmesi i\u00e7in \u201ci\u00e7le\u015ftirilmesi\u201d yeterli olan nesnel i\u00e7eri\u011fi, yani \u201cger\u00e7eklik ilkesi\u201d i\u00e7in gerekli olan nesnel i\u00e7eri\u011fi (toplumsal ve ailesel buyruklar) veren sosyoloji taraf\u0131ndan yap\u0131lm\u0131\u015ft\u0131r. B\u00f6ylece, ruhbilime ya da toplumbilime boyun e\u011fen psikanaliz, \u00e7o\u011funlukla \u201cheyecanlar\u201d ya da \u201cduygunluk\u201d bak\u0131m\u0131ndan \u00e7evreye yeniden uymay\u0131 sa\u011flayan bir teknik; \u201cba\u011f\u0131nt\u0131sal i\u015flev\u201din bir yeniden e\u011fitimden ge\u00e7irilmesi durumuna d\u00fc\u015fm\u00fc\u015ft\u00fcr ve b\u00fct\u00fcn bunlar\u0131n, psikanalizin ger\u00e7ek nesnesiyle hi\u00e7bir ilgisi yoktur; ama b\u00fct\u00fcn bunlar, \u00e7a\u011fda\u015f d\u00fcnyada g\u00fc\u00e7l\u00fc ve \u00fcstelik tam anlam\u0131yla y\u00f6nlendirilmi\u015f bir talebe cevap vermektedir. Psikanaliz, i\u015fte bu yola sapt\u0131r\u0131larak k\u00fclt\u00fcrde, yani modern ideolojide g\u00fcnl\u00fck bir t\u00fcketim metas\u0131 haline getirilmi\u015ftir.<\/p>\n

(4)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yapmac\u0131k ve s\u00fcsl\u00fc bir \u00fcslupla yazan \u00fcnl\u00fc \u0130spanyol \u015fairi (XVI. y\u00fczy\u0131l). (\u00e7.n.)<\/p>\n

(5)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Bunlar, Freud\u2019un \u00fcn kazand\u0131rd\u0131\u011f\u0131 Almanca iki deyimdir. Freud\u2019un g\u00f6zlemledi\u011fi bir k\u00fc\u00e7\u00fck \u00e7ocuk, annesini \u201ctemsil\u201d eden herhangi bir nesneyle oynarken bu deyimlerle (\u201cgeldi!\u201d, \u201cgitti!\u201d) onun ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131 ve g\u00f6zden kaybolu\u015funu belirtiyordu. Nesne bir makarayd\u0131.<\/p>\n

(6)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Bi\u00e7imsel olarak:\u00a0 \u00c7\u00fcnk\u00fc ilk bi\u00e7imini ve ilk sunulu\u015funu Dilin sa\u011flad\u0131\u011f\u0131 K\u00fclt\u00fcr Yasas\u0131, dilden daha fazla bir \u015feydir; bu Yasan\u0131n i\u00e7eri\u011fi ger\u00e7ek akrabal\u0131k yap\u0131lar\u0131 ve belirli ideolojik olu\u015fumlard\u0131r.; bu yap\u0131lara ba\u011fl\u0131 kimseler i\u015flevlerini yine bu yap\u0131lar i\u00e7inde yerine getirirler. Bat\u0131 ailesinin babaerkil ve d\u0131\u015ftanevlenmeli (akrabal\u0131k yap\u0131s\u0131) oldu\u011funu bilmek yetmez; kar\u0131-kocal\u0131\u011f\u0131, babal\u0131\u011f\u0131, anneli\u011fi, \u00e7ocuklu\u011fu y\u00f6neten ideolojik olu\u015fumlar\u0131 da ayd\u0131nlatmak; bug\u00fcnk\u00fc d\u00fcnyam\u0131zda, \u201ckar\u0131-koca olmak\u201d, \u201cbaba olmak\u201d, \u201canne olmak\u201d, \u201c\u00e7ocuk olmak\u201d nedir sorular\u0131na cevap getirmek gerekir. Bu \u00f6zg\u00fcl ideolojik olu\u015fumlar \u00fczerinde daha bir\u00e7ok ara\u015ft\u0131rma yap\u0131lmas\u0131 gerekir. Tarihsel maddecili\u011fe d\u00fc\u015fen bir i\u015ftir bu.<\/p>\n

(7)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Belli bir n\u00f6ro-biyoloji ve belli bir ruhbilim, Fredu\u2019da, bir \u201ca\u015famalar\u201d kuram\u0131 bularak \u00e7ok memnun oldu ve bunu, hi\u00e7 duraksamadan do\u011frudan do\u011fruya ve t\u00fcketici bi\u00e7imde n\u00f6ro-biyolojik ya da biyo-n\u00f6ro-ruhbilimsel bir \u201ca\u015famasal olgunla\u015fma\u201d kuram\u0131 haline getirdi ve bunu da n\u00f6ro-biyolojik olgunla\u015fmaya, mekanik bir bi\u00e7imde bir \u201c\u00f6z\u201d rol\u00fc y\u00fckleyerek ve Freudcu \u201ca\u015famalar\u201d\u0131 da onun d\u00fcped\u00fcz \u201cfenomenleri\u201d olarak ele al\u0131p ger\u00e7ekle\u015ftirdi. Bu perspektif, eski mekanist paralelizmin bir tekrar\u0131ndan ba\u015fka bir \u015fey de\u011fildi. \u00d6zellikle Wallon\u2019un izleyicilerine y\u00f6neltilmi\u015fti bu; \u00e7\u00fcnk\u00fc Wallon\u2019un kendisi, Freud\u2019un hi\u00e7 fark\u0131na varmam\u0131\u015ft\u0131.<\/p>\n

(8)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Bu bi\u00e7imsel ko\u015fulun kar\u015f\u0131s\u0131na, Freud\u2019un, bilin\u00e7d\u0131\u015f\u0131n\u0131n \u201ci\u00e7eri\u011fi\u201dni d\u00fc\u015f\u00fcn\u00fcrken kulland\u0131\u011f\u0131 kavramlar\u0131n (libido, i\u00e7tepiler, istek) biyolojik g\u00f6r\u00fcn\u00fc\u015f\u00fc \u00e7\u0131kar\u0131lacak olursa, ayn\u0131 bi\u00e7imsel ko\u015fulun kuramsal \u00f6nemini ve kapsay\u0131c\u0131l\u0131\u011f\u0131n\u0131 kavrayamama ve bu konuda yan\u0131lma tehlikesi do\u011far. \u00d6rnek olarak Freud\u2019un r\u00fcya, \u201cdilekger\u00e7ekle\u015fimidir\u201d (W\u00fcnscherf\u00fcllung) s\u00f6z\u00fcn\u00fc verelim. Lacan da bu anlamda, insan\u0131, bilin\u00e7d\u0131\u015f\u0131 \u201ciste\u011finin Diline\u201d yeniden y\u00f6neltmeyi ister. Ne var ki biyolojik gibi g\u00f6r\u00fcnen bu kavramlar, ger\u00e7ek anlamlar\u0131n\u0131 bu bi\u00e7imsel ko\u015fuldan al\u0131rlar; bu anlam, ancak bu ko\u015ful sayesinde, verilebilir (atfedilebilir) ve d\u00fc\u015f\u00fcn\u00fclebilir; bir tedavi tekni\u011fi belirlenebilir ve uygulanabilir. Bilin\u00e7d\u0131\u015f\u0131n\u0131n temel kategorisi olan istek, kendi \u00f6zg\u00fcll\u00fc\u011f\u00fc i\u00e7inde, ancak insan \u00f6znesinin bilin\u00e7d\u0131\u015f\u0131n\u0131n s\u00f6yleminin tekil [benzersiz] anlam\u0131 olarak kavranabilir. Bu anlam ise bilin\u00e7d\u0131\u015f\u0131n\u0131n s\u00f6ylemini olu\u015fturan imleyici zincirin \u201coynunda\u201d [i\u015fleyi\u015finde, deviniminde] ve \u201coynuyla\u201d ortaya \u00e7\u0131kar. B\u00f6ylece \u201cistek\u201d, insansal olu\u015fu [geli\u015fmeyi] y\u00f6neten yap\u0131yla damgalanm\u0131\u015ft\u0131r. B\u00f6yle olmas\u0131 bak\u0131m\u0131ndan istek, biyolojik \u00f6z ta\u015f\u0131yan organik \u201cgereksinim\u201dden k\u00f6k\u00e7e ayr\u0131l\u0131r. Organik gereksinim ile bilin\u00e7d\u0131\u015f\u0131 istek aras\u0131nda, \u00f6z s\u00fcreklili\u011fi yoktur. \u0130stek, \u00e7ok yanl\u0131 varl\u0131\u011f\u0131nda (\u201cvar olamay\u0131\u015f\u0131nda\u201d diyor Lacan), ona damgas\u0131n\u0131 vuran ve onu \u00e7arelerinde oldu\u011fu gibi hayal k\u0131r\u0131kl\u0131klar\u0131nda da yersiz yurtsuzlu\u011fa, bast\u0131rman\u0131n varolu\u015funa (ya\u015fam\u0131na) mecbur eden D\u00fczenin yap\u0131s\u0131 taraf\u0131ndan belirlenmi\u015ftir. Organik gereksinimden hareket ederek iste\u011fin \u00f6zg\u00fcl ger\u00e7ekli\u011fine ula\u015f\u0131lmad\u0131\u011f\u0131 gibi; biyolojik varl\u0131ktan [ya\u015famdan] kalkarak da tarihsel varl\u0131\u011f\u0131n \u00f6zg\u00fcl varl\u0131\u011f\u0131na ula\u015f\u0131lamaz. Bunun tersine, tarihsel varl\u0131\u011f\u0131n\u0131, bir kat\u0131\u015f\u0131ks\u0131z biyolojik varl\u0131ktan ay\u0131rt ederek insan\u0131n tarihsel varl\u0131\u011f\u0131n\u0131n \u00f6zg\u00fcll\u00fc\u011f\u00fcn\u00fc (bunun i\u00e7inde insan\u0131n \u201cgereksinimleri\u201d ve demografik olaylar gibi kat\u0131\u015f\u0131ks\u0131z biyolojik belirlenimler de vard\u0131r) tan\u0131mlamam\u0131z\u0131 nas\u0131l tarihin kategorileri olanakl\u0131 k\u0131l\u0131yorsa; ayn\u0131 bi\u00e7imde, iste\u011fin ger\u00e7ek anlam\u0131n\u0131 kavray\u0131p belirlememizi de onu ta\u015f\u0131yan (bu t\u0131pl\u0131, biyolojik varl\u0131\u011f\u0131n tarihsel varl\u0131\u011f\u0131 ta\u015f\u0131mas\u0131, ona temellik etmesi gibidir), ama ne kuran ne de belirleyen biyolojik ger\u00e7ekliklerden ay\u0131rt ederek bilin\u00e7d\u0131\u015f\u0131n\u0131n temel kategorileri olanakl\u0131 k\u0131lar.<\/p>\n

(9)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Freud\u2019u (\u201cein anderes Schauspiel\u2026 Schauplatz\u201d) yineleyen Lacan\u2019\u0131n kulland\u0131\u011f\u0131 deyim (\u201cmachine\u201d) [dilimizde mekanizma daha uygun d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc d\u00fc\u015f\u00fcnd\u00fck]. \u201cDram\u201ddan s\u00f6z eden Politzer\u2019den, tiyatrodan, sahneden , sahneye koymadan, sahne ara\u00e7lar\u0131ndan, tiyatro t\u00fcr\u00fcnden, sahneye koyandan, vs., s\u00f6z eden Freud ve Lacan aras\u0131nda kendisini tiyatro sanan seyirci ile tiyatro aras\u0131ndaki kadar mesafe vard\u0131r.<\/p>\n

(10)\u00a0\u00a0\u00a0\u00a0\u00a0 \u201cEtki\u201d terimi, klasik bir nedensellik kuram\u0131 ba\u011flam\u0131nda anla\u015f\u0131l\u0131rsa [d\u00fc\u015f\u00fcm\u00fcl\u00fcrse], bu terimle nedenin etkideki (sonu\u00e7taki) somut varl\u0131\u011f\u0131 [bulunu\u015fu] kavranm\u0131\u015f [d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f] olur (bkz. Spinoza)<\/p>\n

(*) K\u00f6\u015feli\u00a0 ayra\u00e7\u00a0 i\u00e7indekiler\u00a0\u00a0 bizim\u00a0\u00a0 eklemelerimizdir.\u00a0\u00a0 (\u00c7.N.)<\/p>\n

\u00c7eviren:\u00a0\u00a0\u00a0 Sel\u00e2hattin\u00a0\u00a0 Hil\u00e2v<\/p>\n","protected":false},"excerpt":{"rendered":"

\u00d6nnotA\u00e7\u0131k\u00e7a s\u00f6yleyelim \u015funu: Bug\u00fcn, Freud’un ger\u00e7ekle\u015ftirmi\u015f oldu\u011fu devrimci bulu\u015fu kavramak; yaln\u0131zca varl\u0131\u011f\u0131n\u0131 kabul etmek de\u011fil de, anlam\u0131n\u0131 da bilmek isteyen kimse, bizi Freud’dan ay\u0131ran ideolojik \u00f6nyarg\u0131lar\u0131n u\u00e7suz bucaks\u0131z alan\u0131n\u0131 a\u015f\u0131p ge\u00e7mek i\u00e7in ele\u015ftirel ve kuramsal b\u00fcy\u00fck \u00e7abalar harcamak zorundad\u0131r. \u00c7\u00fcnk\u00fc, ilerde g\u00f6r\u00fclece\u011fi gibi Freud’un bulu\u015fu, \u00f6zleri bak\u0131m\u0131ndan kendisine yabanc\u0131 bilgi dallar\u0131na (biyoloji, ruhbilim, toplumbilim, felsefe) […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[52],"tags":[],"class_list":{"0":"post-384","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-psikoloji"},"yoast_head":"\nFreud ve Lacan | Louis Althusser - 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\/2009\/03\/10\/freud-ve-lacan-louis-althusser\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Freud ve Lacan | Louis Althusser\" \/>\n<meta property=\"og:description\" content=\"\u00d6nnotA\u00e7\u0131k\u00e7a s\u00f6yleyelim \u015funu: Bug\u00fcn, Freud’un ger\u00e7ekle\u015ftirmi\u015f oldu\u011fu devrimci bulu\u015fu kavramak; yaln\u0131zca varl\u0131\u011f\u0131n\u0131 kabul etmek de\u011fil de, anlam\u0131n\u0131 da bilmek isteyen kimse, bizi Freud’dan ay\u0131ran ideolojik \u00f6nyarg\u0131lar\u0131n u\u00e7suz bucaks\u0131z alan\u0131n\u0131 a\u015f\u0131p ge\u00e7mek i\u00e7in ele\u015ftirel ve kuramsal b\u00fcy\u00fck \u00e7abalar harcamak zorundad\u0131r. \u00c7\u00fcnk\u00fc, ilerde g\u00f6r\u00fclece\u011fi gibi Freud’un bulu\u015fu, \u00f6zleri bak\u0131m\u0131ndan kendisine yabanc\u0131 bilgi dallar\u0131na (biyoloji, ruhbilim, toplumbilim, felsefe) […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/narteks.net\/index.php\/2009\/03\/10\/freud-ve-lacan-louis-althusser\/\" \/>\n<meta property=\"og:site_name\" content=\"narteks.net\" \/>\n<meta property=\"article:published_time\" content=\"2009-03-10T15:49:17+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=\"46 dakika\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/narteks.net\/index.php\/2009\/03\/10\/freud-ve-lacan-louis-althusser\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2009\/03\/10\/freud-ve-lacan-louis-althusser\/\"},\"author\":{\"name\":\"Tar\u0131k\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca\"},\"headline\":\"Freud ve Lacan | Louis Althusser\",\"datePublished\":\"2009-03-10T15:49:17+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2009\/03\/10\/freud-ve-lacan-louis-althusser\/\"},\"wordCount\":9254,\"commentCount\":0,\"publisher\":{\"@id\":\"https:\/\/narteks.net\/#organization\"},\"articleSection\":[\"Psikoloji\"],\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\/\/narteks.net\/index.php\/2009\/03\/10\/freud-ve-lacan-louis-althusser\/#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/narteks.net\/index.php\/2009\/03\/10\/freud-ve-lacan-louis-althusser\/\",\"url\":\"https:\/\/narteks.net\/index.php\/2009\/03\/10\/freud-ve-lacan-louis-althusser\/\",\"name\":\"Freud ve Lacan | Louis Althusser - narteks.net\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/#website\"},\"datePublished\":\"2009-03-10T15:49:17+00:00\",\"breadcrumb\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2009\/03\/10\/freud-ve-lacan-louis-althusser\/#breadcrumb\"},\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/narteks.net\/index.php\/2009\/03\/10\/freud-ve-lacan-louis-althusser\/\"]}]},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/narteks.net\/index.php\/2009\/03\/10\/freud-ve-lacan-louis-althusser\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Anasayfa\",\"item\":\"https:\/\/narteks.net\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"Freud ve Lacan | Louis Althusser\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/narteks.net\/#website\",\"url\":\"https:\/\/narteks.net\/\",\"name\":\"narteks.net\",\"description\":\"K\u00fclt\u00fcr Sanat Edebiyat Felsefe\",\"publisher\":{\"@id\":\"https:\/\/narteks.net\/#organization\"},\"alternateName\":\"K\u00fclt\u00fcr Sanat Edebiyat Felsefe\",\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/narteks.net\/?s={search_term_string}\"},\"query-input\":{\"@type\":\"PropertyValueSpecification\",\"valueRequired\":true,\"valueName\":\"search_term_string\"}}],\"inLanguage\":\"tr\"},{\"@type\":\"Organization\",\"@id\":\"https:\/\/narteks.net\/#organization\",\"name\":\"narteks.net\",\"url\":\"https:\/\/narteks.net\/\",\"logo\":{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/logo\/image\/\",\"url\":\"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png\",\"contentUrl\":\"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png\",\"width\":300,\"height\":90,\"caption\":\"narteks.net\"},\"image\":{\"@id\":\"https:\/\/narteks.net\/#\/schema\/logo\/image\/\"},\"sameAs\":[\"https:\/\/x.com\/narteks\",\"https:\/\/instagram.com\/narteksnet\"]},{\"@type\":\"Person\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca\",\"name\":\"Tar\u0131k\",\"image\":{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/image\/\",\"url\":\"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g\",\"contentUrl\":\"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g\",\"caption\":\"Tar\u0131k\"},\"sameAs\":[\"http:\/\/narteks.net\"],\"url\":\"https:\/\/narteks.net\/index.php\/author\/narbak\/\"}]}<\/script>\n<!-- \/ Yoast SEO Premium plugin. -->","yoast_head_json":{"title":"Freud ve Lacan | Louis Althusser - narteks.net","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/narteks.net\/index.php\/2009\/03\/10\/freud-ve-lacan-louis-althusser\/","og_locale":"tr_TR","og_type":"article","og_title":"Freud ve Lacan | Louis Althusser","og_description":"\u00d6nnotA\u00e7\u0131k\u00e7a s\u00f6yleyelim \u015funu: Bug\u00fcn, Freud’un ger\u00e7ekle\u015ftirmi\u015f oldu\u011fu devrimci bulu\u015fu kavramak; yaln\u0131zca varl\u0131\u011f\u0131n\u0131 kabul etmek de\u011fil de, anlam\u0131n\u0131 da bilmek isteyen kimse, bizi Freud’dan ay\u0131ran ideolojik \u00f6nyarg\u0131lar\u0131n u\u00e7suz bucaks\u0131z alan\u0131n\u0131 a\u015f\u0131p ge\u00e7mek i\u00e7in ele\u015ftirel ve kuramsal b\u00fcy\u00fck \u00e7abalar harcamak zorundad\u0131r. \u00c7\u00fcnk\u00fc, ilerde g\u00f6r\u00fclece\u011fi gibi Freud’un bulu\u015fu, \u00f6zleri bak\u0131m\u0131ndan kendisine yabanc\u0131 bilgi dallar\u0131na (biyoloji, ruhbilim, toplumbilim, felsefe) […]","og_url":"https:\/\/narteks.net\/index.php\/2009\/03\/10\/freud-ve-lacan-louis-althusser\/","og_site_name":"narteks.net","article_published_time":"2009-03-10T15:49:17+00:00","og_image":[{"width":300,"height":90,"url":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","type":"image\/png"}],"author":"Tar\u0131k","twitter_card":"summary_large_image","twitter_creator":"@narteks","twitter_site":"@narteks","twitter_misc":{"Yazan:":"Tar\u0131k","Tahmini okuma s\u00fcresi":"46 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2009\/03\/10\/freud-ve-lacan-louis-althusser\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2009\/03\/10\/freud-ve-lacan-louis-althusser\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"Freud ve Lacan | Louis Althusser","datePublished":"2009-03-10T15:49:17+00:00","mainEntityOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2009\/03\/10\/freud-ve-lacan-louis-althusser\/"},"wordCount":9254,"commentCount":0,"publisher":{"@id":"https:\/\/narteks.net\/#organization"},"articleSection":["Psikoloji"],"inLanguage":"tr","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/narteks.net\/index.php\/2009\/03\/10\/freud-ve-lacan-louis-althusser\/#respond"]}]},{"@type":"WebPage","@id":"https:\/\/narteks.net\/index.php\/2009\/03\/10\/freud-ve-lacan-louis-althusser\/","url":"https:\/\/narteks.net\/index.php\/2009\/03\/10\/freud-ve-lacan-louis-althusser\/","name":"Freud ve Lacan | Louis Althusser - narteks.net","isPartOf":{"@id":"https:\/\/narteks.net\/#website"},"datePublished":"2009-03-10T15:49:17+00:00","breadcrumb":{"@id":"https:\/\/narteks.net\/index.php\/2009\/03\/10\/freud-ve-lacan-louis-althusser\/#breadcrumb"},"inLanguage":"tr","potentialAction":[{"@type":"ReadAction","target":["https:\/\/narteks.net\/index.php\/2009\/03\/10\/freud-ve-lacan-louis-althusser\/"]}]},{"@type":"BreadcrumbList","@id":"https:\/\/narteks.net\/index.php\/2009\/03\/10\/freud-ve-lacan-louis-althusser\/#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Anasayfa","item":"https:\/\/narteks.net\/"},{"@type":"ListItem","position":2,"name":"Freud ve Lacan | Louis Althusser"}]},{"@type":"WebSite","@id":"https:\/\/narteks.net\/#website","url":"https:\/\/narteks.net\/","name":"narteks.net","description":"K\u00fclt\u00fcr Sanat Edebiyat Felsefe","publisher":{"@id":"https:\/\/narteks.net\/#organization"},"alternateName":"K\u00fclt\u00fcr Sanat Edebiyat Felsefe","potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/narteks.net\/?s={search_term_string}"},"query-input":{"@type":"PropertyValueSpecification","valueRequired":true,"valueName":"search_term_string"}}],"inLanguage":"tr"},{"@type":"Organization","@id":"https:\/\/narteks.net\/#organization","name":"narteks.net","url":"https:\/\/narteks.net\/","logo":{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/narteks.net\/#\/schema\/logo\/image\/","url":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","contentUrl":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","width":300,"height":90,"caption":"narteks.net"},"image":{"@id":"https:\/\/narteks.net\/#\/schema\/logo\/image\/"},"sameAs":["https:\/\/x.com\/narteks","https:\/\/instagram.com\/narteksnet"]},{"@type":"Person","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca","name":"Tar\u0131k","image":{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/narteks.net\/#\/schema\/person\/image\/","url":"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g","contentUrl":"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g","caption":"Tar\u0131k"},"sameAs":["http:\/\/narteks.net"],"url":"https:\/\/narteks.net\/index.php\/author\/narbak\/"}]}},"_links":{"self":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/posts\/384","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/comments?post=384"}],"version-history":[{"count":0,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/posts\/384\/revisions"}],"wp:attachment":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/media?parent=384"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/categories?post=384"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/tags?post=384"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}