{"id":3945,"date":"2010-01-08T16:01:03","date_gmt":"2010-01-08T13:01:03","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/"},"modified":"2010-01-08T16:01:03","modified_gmt":"2010-01-08T13:01:03","slug":"martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/","title":{"rendered":"Martin Heidegger, Nazizm ve Felsefe (1.B\u00f6l\u00fcm) | Do\u011fan G\u00f6\u00e7men"},"content":{"rendered":"

Uzun y\u0131llardan sonra T\u00fcrkiye felsefecileri (ve genel olarak ayd\u0131nlar\u0131) aras\u0131ndaki sohbet ve tart\u0131\u015fmalara yak\u0131ndan kulak misafiri oldu\u011fumda, Martin Heidegger isminin hi\u00e7 teredd\u00fct etmeden telaffuz edildi\u011fini g\u00f6rmek, ondan genellikle olumlu, bazen de tarafs\u0131z olarak bahsedildi\u011fine \u015fahit olmak beni \u015fa\u015f\u0131rtm\u0131\u015ft\u0131.[1] Kimisi Hegel\u2019i Heidegger a\u00e7\u0131s\u0131ndan yorumlamaya koyuldu\u011funu s\u00f6yl\u00fcyordu, kimisi Heideggercilerle Marksistlerin birle\u015fti\u011fini ilan ediyordu, kimisi ise Heidegger\u2019i \u00f6zg\u00fcrl\u00fck\u00e7\u00fc d\u00fc\u015f\u00fcn\u00fcrler aras\u0131na kat\u0131yordu.Postmodernist sistem ele\u015ftirilerinin etkisinde kal\u0131p \u00f6zg\u00fcrl\u00fck\u00e7\u00fc bir felsefe kurmak i\u00e7in Heidegger lehine Marx\u2019tan vazge\u00e7ilmesini savunanlar da yok de\u011fildi.<\/p>\n

Otuz y\u0131la yak\u0131n bir s\u00fcreden beri Almanya\u2019da ya\u015fayan, orada ya\u015fanan felsefi ve siyasi tart\u0131\u015fmalar\u0131 yak\u0131ndan izleyip bu tart\u0131\u015fmalara de\u011fi\u015fik yaz\u0131larlara m\u00fcdahale etmi\u015f, daha da \u00f6nemlisi, bu otuz y\u0131l\u0131n neredeyse on y\u0131l\u0131n\u0131 a\u011f\u0131rl\u0131kl\u0131 olarak felsefe, sosyal bilimler, siyaset bilimi ve ekonomi politik olmak \u00fczere de\u011fi\u015fik akademik dallarda \u00f6\u011frenim g\u00f6rmekle ge\u00e7irmi\u015f, Alman felsefe ve d\u00fc\u015f\u00fcnce tarihi \u00fczerine ara\u015ft\u0131rmalar yapm\u0131\u015f birisi olarak, bu tablo kar\u015f\u0131s\u0131nda \u015fok olmu\u015ftum. Almanya\u2019n\u0131n \u0130kinci D\u00fcnya Sava\u015f\u0131 sonras\u0131 tarihi, de\u011fi\u015fik bi\u00e7imlerde hep fa\u015fizm \u00fczerine yap\u0131lan tart\u0131\u015fmalarla doludur ve bu ba\u011flamda fa\u015fizmi destekleyen bir\u00e7ok felsefecinin yan\u0131nda ismi en ba\u015fta gelenlerden ve en \u00e7ok an\u0131lanlardan birisi hi\u00e7 ku\u015fkusuz Heidegger\u2019dir. Bu nedenle felsefeci olarak fa\u015fizmi desteklemi\u015f olan Heidegger\u2019in isminin hi\u00e7 duraksamadan an\u0131lmas\u0131 kar\u015f\u0131s\u0131nda \u015fa\u015f\u0131p kalmaktan daha do\u011fal bir \u015fey olmaz; \u00e7\u00fcnk\u00fc filozof her \u015feyden \u00f6nce d\u00fcnya bilgesidir. Milliyet\u00e7ilik, hele Heidegger\u2019in savundu\u011fu t\u00fcrden a\u00e7\u0131k fa\u015fist Alman milliyet\u00e7ili\u011fi felsefenin do\u011fas\u0131na ayk\u0131r\u0131d\u0131r. Fakat ayn\u0131 rahatl\u0131\u011f\u0131 \u00f6rne\u011fin Marx\u2019\u0131n veya Sartre\u2019\u0131n ismi an\u0131ld\u0131\u011f\u0131nda g\u00f6zlemek m\u00fcmk\u00fcn de\u011fildir.<\/p>\n

Heidegger\u2019den bu kadar rahatl\u0131kla bahseden T\u00fcrkiye felsefecileri ve ayd\u0131nlar\u0131 Heidegger\u2019in kim oldu\u011funu ve s\u00f6z\u00fcm ona felsefe diye ortaya koydu\u011fu d\u00fc\u015f\u00fcncenin i\u00e7inde fa\u015fist Nazizm ideolojisinin sakl\u0131 oldu\u011funu ya bilmiyorlar[2]; ya da T\u00fcrkiye\u2019de daha do\u011fru d\u00fcr\u00fcst kurulamadan Heidegger\u2019in d\u00fc\u015f\u00fcnceleri arac\u0131l\u0131\u011f\u0131yla giri\u015filen felsefenin y\u0131k\u0131l\u0131\u015f\u0131 ileri safhalara ula\u015fm\u0131\u015ft\u0131r. Ve bu entelekt\u00fcel atmosfer i\u00e7inde yeti\u015fenler her bak\u0131mdan i\u00e7ler ac\u0131s\u0131 bu durumu \u00e7ok do\u011fal olarak alg\u0131l\u0131yorlar; ya da bir nevi uyu\u015fturulmu\u015f ve bu nedenle etraflar\u0131nda olup biten hi\u00e7bir \u015feyi alg\u0131lam\u0131yorlar. Elbette, di\u011fer taraftan, \u00f6rne\u011fin Heidegger gibi s\u00f6z\u00fcm ona baz\u0131 felsefecilerin bilin\u00e7li olarak gencecik ve felsefe a\u015fk\u0131yla yan\u0131p tutu\u015fan gen\u00e7 insanlara fa\u015fist bir ideolojiyi felsefe ad\u0131 alt\u0131nda benimseterek zehirlemeye \u00e7al\u0131\u015ft\u0131klar\u0131n\u0131 da (en az\u0131ndan bir olas\u0131l\u0131k olarak) d\u0131\u015flamamak gerekmektedir. Hangi a\u00e7\u0131dan bak\u0131l\u0131rsa bak\u0131ls\u0131n, edindi\u011fim ilk izlenimlere g\u00f6re durum hi\u00e7 de i\u00e7 a\u00e7\u0131c\u0131 de\u011fildi. Daha sonraki g\u00f6zlemlerim ve ara\u015ft\u0131rmalar\u0131m da bunu do\u011frulam\u0131\u015ft\u0131r. \u00d6zellikle baz\u0131 \u00e7evrelerin T\u00fcrkiye\u2019de felsefe ad\u0131 alt\u0131nda felsefenin y\u0131k\u0131l\u0131\u015f\u0131n\u0131 \u00f6rg\u00fctlendi\u011fine kanaat getirdim. Bunun nedeni nedir? Belirtti\u011fim gibi, Heidegger fa\u015fist bir Nazizm ideologudur ve felsefenin do\u011fas\u0131na ayk\u0131r\u0131 Nazizm ideolojisini felsefeye sokmakla ve ona felsefi bir g\u00f6r\u00fcn\u00fcm vermekle felsefeyi y\u0131kmay\u0131 denemi\u015ftir. Di\u011fer bir deyi\u015fle Heidegger\u2019in felsefe ad\u0131 alt\u0131nda ortaya koydu\u011fu, felsefenin yads\u0131nmas\u0131ndan ba\u015fka bir \u015fey de\u011fildir. Bu nedenle felsefe ancak onun ortaya koydu\u011fu varolu\u015f\u00e7u felsefenin yads\u0131nmas\u0131 sonucu m\u00fcmk\u00fcn olabilir. Bu konuda ortaya konmu\u015f uluslararas\u0131 b\u00fct\u00fcn ara\u015ft\u0131rmalar\u0131n a\u00e7\u0131k sonucuna kar\u015f\u0131n, Heidegger\u2019in felsefede neredeyse ilk an\u0131lan isim olmas\u0131 felsefeyi y\u0131kmak i\u00e7in yap\u0131lan giri\u015fimin a\u00e7\u0131k g\u00f6stergesi de\u011fil de nedir! A\u015fa\u011f\u0131da g\u00f6rece\u011fimiz gibi, sorun sadece felsefenin gelece\u011fiyle ilgili de\u011fildir, bu soruna a\u00e7\u0131kl\u0131k getirmek ayn\u0131 zamanda insanl\u0131\u011f\u0131n gelece\u011fiyle de ilgilidir; \u00e7\u00fcnk\u00fc Heidegger\u2019in ortaya koydu\u011fu felsefi kavray\u0131\u015f arac\u0131l\u0131\u011f\u0131yla insanl\u0131\u011f\u0131 ve insanc\u0131l de\u011ferleri yads\u0131yan bir d\u00fc\u015f\u00fcnce tipi resmi kurumlar ve akademiya arac\u0131l\u0131\u011f\u0131yla d\u00fcnya \u00e7ap\u0131nda yay\u0131lmaktad\u0131r.<\/p>\n

Heidegger Neden \u201c\u00dczg\u00fcn\u00fcm\u201d Demedi?, Neden \u00d6z\u00fcr Dilemedi?<\/strong>
Heidegger\u2019in eski \u00f6\u011frencilerinden Hans Jonas An\u0131lar\u2019\u0131nda, \u201cbenim sava\u015ftan [\u0130kinci D\u00fcnya Sava\u015f\u0131\u2019ndan] sonra felsefe yapmam, \u00f6nce Heidegger\u2019in varolu\u015f\u00e7u felsefesinden d\u00f6n\u00fc\u015f emaresi alt\u0131ndad\u0131r\u201d[3] diyor. Heidegger, Jonas\u2019\u0131 hem en \u00e7ok etkileyen hem de en \u00e7ok hayal k\u0131r\u0131kl\u0131\u011f\u0131na u\u011fratan felsefecidir. \u0130\u015faret etmi\u015f oldu\u011fu hesapla\u015fman\u0131n nedeni budur. Jonas, Heidegger ile hesapla\u015fmas\u0131n\u0131 o kadar ciddiye al\u0131r ki, Heideggerci varolu\u015f\u00e7u felsefenin kar\u015f\u0131s\u0131na \u201cya\u015fam\u0131n felsefesi\u201d (Philosophie des Lebens) olarak adland\u0131rd\u0131\u011f\u0131 felsefesini koymu\u015ftur. Jonas\u2019\u0131n ya\u015fam felsefesinin Dilthey\u2019\u0131n kurmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 \u201cya\u015fam felsefesi\u201d (Lebensphilosophie) ile kar\u0131\u015ft\u0131r\u0131lmamas\u0131 gerekir. Bu iki felsefe aras\u0131ndaki ayr\u0131m\u0131 burada ayr\u0131nt\u0131l\u0131 olarak tart\u0131\u015fmak yaz\u0131n\u0131n \u00e7er\u00e7evesini a\u015facakt\u0131r. Fakat k\u0131saca en \u00f6nemli ayr\u0131ma i\u015faret edecek olursak: Dilthey\u2019\u0131n kurmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 \u201cya\u015fam felsefesi\u201d, Nietzsche\u2019nin Nihilizmi yan\u0131nda yirminci y\u00fczy\u0131l Alman irasyonalizminin ba\u015f kaynaklar\u0131ndand\u0131r. Bu, Heidegger\u2019in varolu\u015f\u00e7u felsefesi i\u00e7in de ge\u00e7erlidir, \u00e7\u00fcnk\u00fc Heidegger\u2019in felsefesinin bir\u00e7ok temel kavram\u0131n\u0131n kayna\u011f\u0131 ya Dilthey\u2019\u0131n ya\u015fam felsefesinin bizzat kendisidir ya da onun yak\u0131n \u00e7evresinde yap\u0131lan tart\u0131\u015fmalard\u0131r. Bunun kar\u015f\u0131s\u0131nda Jonas, kendi felsefesini Ayd\u0131nlanmac\u0131l\u0131\u011f\u0131n klasik ak\u0131l felsefesi \u00fczerine kurmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Bu bak\u0131mdan irasyonalizmin kar\u015f\u0131t\u0131 bir felsefe olarak d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n

Jonas an\u0131lar\u0131nda, uzun y\u0131llar d\u00fc\u015f\u00fcnd\u00fckten sonra, Heidegger art\u0131k seksen ya\u015f\u0131na geliyor, Nazi olmas\u0131, rekt\u00f6rl\u00fck konu\u015fmas\u0131 ve Husserl\u2019e kar\u015f\u0131 \u201cbaya\u011f\u0131 ve utan\u00e7 verici davran\u0131\u015f\u0131\u201d[4] nedeniyle, Hannah Arendt\u2019ten farkl\u0131 olarak kendisini hi\u00e7bir \u015fekilde affetmi\u015f olmasam da, hayat\u0131mda \u00f6nemli rol oynad\u0131, \u00f6lmeden \u00f6nce aram\u0131zdaki ili\u015fkiye a\u00e7\u0131kl\u0131k kazand\u0131rmak i\u00e7in kendisini ziyaret edip g\u00f6rmem do\u011fru olabilir, diye d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fc ve bu nedenle sava\u015ftan neredeyse \u00e7eyrek y\u00fczy\u0131l sonra, 1969\u2019da Heidegger ile g\u00f6r\u00fc\u015fmeye karar verdi\u011fini belirtiyor. G\u00f6r\u00fc\u015fme yirmi dakika kadar s\u00fcrer ve sohbet Marburg d\u00f6nemine ait an\u0131lar \u00fczerine birka\u00e7 s\u00f6zden ileri gitmez. Jonas bu g\u00f6r\u00fc\u015fmede kendisi i\u00e7in as\u0131l \u00f6nemli olan \u015feyler \u00fczerine konu\u015fulmad\u0131\u011f\u0131n\u0131 belirtiyor. Jonas\u2019\u0131n \u00fczerine konu\u015fmay\u0131 arzulad\u0131\u011f\u0131 \u015feyler neydi? Almanya\u2019da 1933 y\u0131l\u0131ndan sonra ya\u015fananlar, Nazi-Almanya\u2019s\u0131nda Yahudilere yap\u0131lanlar, annesinin ak\u0131beti vb. temel \u015feyler. Bunlar \u00fczerine konu\u015fulmad\u0131\u011f\u0131 i\u00e7in Jonas, Heidegger taraf\u0131ndan ac\u0131 bir \u015fekilde hayal k\u0131r\u0131kl\u0131\u011f\u0131na u\u011frat\u0131ld\u0131\u011f\u0131n\u0131 belirtiyor: \u201cBu g\u00f6r\u00fc\u015fme ile Heidegger\u2019e olan ili\u015fkime dair pen\u00e7ele\u015fmeme son verdim. Ama onun taraf\u0131ndan a\u00e7\u0131kl\u0131k getirme, hele \u00fcz\u00fcnt\u00fc belirten bir s\u00f6z olmad\u0131.\u201d[5] Jonas, Heidegger\u2019den \u201c\u00fcz\u00fcnt\u00fc belirten bir s\u00f6z\u201d duymak istemekte belki hakl\u0131 olabilirdi. Peki, Heidegger a\u00e7\u0131s\u0131ndan bunu yapmak ne kadar do\u011fru olabilirdi? Bu sorunun yan\u0131t\u0131n\u0131 a\u015fa\u011f\u0131da veremeye \u00e7al\u0131\u015faca\u011f\u0131m. \u00d6nce Jonas\u2019\u0131n An\u0131lar\u2019\u0131ndan iki pasaj aktarmak istiyorum. B\u00f6ylelikle sorunun yan\u0131t\u0131 kendinden anla\u015f\u0131l\u0131r olacakt\u0131r.
Hans Jonas hem Husserl\u2019den hem de Heidegger\u2019den felsefe dersleri alm\u0131\u015f, Yahudi oldu\u011fu i\u00e7in Almanya\u2019y\u0131 terk etmek zorunda kalm\u0131\u015f olan yirminci y\u00fczy\u0131l\u0131n \u00fcnl\u00fc d\u00fc\u015f\u00fcn\u00fcrlerinden birisidir. Heidegger\u2019in art\u0131k a\u00e7\u0131k\u00e7a Nazi oldu\u011funa dair haberi Londra\u2019da al\u0131r ve kelimenin ger\u00e7ek anlam\u0131yla bir \u015fok ya\u015far, \u00e7\u00fcnk\u00fc Heidegger\u2019e hayrand\u0131r ve Freiburg\u2019da Husserl\u2019den ders almay\u0131 b\u0131rak\u0131p Marburg\u2019a Heidegger\u2019in yan\u0131na gitmesinin nedeni de budur. Jonas, ya\u015fam\u0131\u015f oldu\u011fu \u015foku ve hayal k\u0131r\u0131kl\u0131\u011f\u0131n\u0131 \u015f\u00f6yle anlat\u0131yor:<\/p>\n

Heidegger, d\u00fc\u015f\u00fcnce orijinalitesi konusunda d\u00fc\u015f\u00fcnce tarihinin devasa bir fig\u00fcr\u00fcyd\u00fc, yeni alan\u0131 i\u015flenecek hale getirmi\u015f \u00e7\u0131\u011f\u0131r a\u00e7an birisiydi. D\u00f6nemin en derin d\u00fc\u015f\u00fcn\u00fcr\u00fcn\u00fcn, kahverengi[6] taburlar\u0131n uygun ad\u0131mla rap rap edi\u015fine uymas\u0131, bana felsefenin feci hezimeti, d\u00fcnya-tarihsel rezaleti, felsefi d\u00fc\u015f\u00fcncenin iflas\u0131 olarak g\u00f6r\u00fcn\u00fcyordu. O zamanlar felsefenin b\u00f6yle bir \u015feye kar\u015f\u0131 korumas\u0131, onun b\u00f6yle bir \u015feye kar\u015f\u0131 akl\u0131 emin k\u0131lmas\u0131 gerekti\u011fi d\u00fc\u015f\u00fcncesini besliyordum. Evet, ben, en y\u00fcksek, en \u00f6nemli \u015feylerle u\u011fra\u015fman\u0131n insan\u0131n akl\u0131n\u0131 asille\u015ftirece\u011fine ve ruhunu daha iyi yapaca\u011f\u0131na da kanaat getirmi\u015ftim. Ve \u015fimdi felsefenin bunu besbelli yapmad\u0131\u011f\u0131n\u0131, bu tini [Heidegger\u2019i] Hitlere kendi katk\u0131s\u0131n\u0131 yapma konusunda yanl\u0131\u015f yoldan korumad\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fcm. Tersine, e\u011fer konu\u015ftu\u011fum ki\u015filer hakl\u0131yd\u0131ysa, hem de onu besbelli ki bunun i\u00e7in istidatl\u0131 hale getirmi\u015fti. O zamanki genel gidi\u015fe uyup s\u00fcr\u00fcklenenler, direnemeyenler, hemahenklik \u2013b\u00fct\u00fcn bu konularda aptall\u0131k, k\u00f6rl\u00fck, zay\u0131fl\u0131k, korkakl\u0131k, neden olarak ileri s\u00fcr\u00fclebilirdi, ama d\u00f6nemimin en \u00f6nemli, en orijinal felsefi d\u00fc\u015f\u00fcn\u00fcr\u00fcn\u00fcn de kat\u0131lm\u0131\u015f olmas\u0131, benim i\u00e7in \u00e7ok b\u00fcy\u00fck bir darbeydi\u2013 sadece ki\u015fisel a\u00e7\u0131dan de\u011fil, ayn\u0131 zamanda felsefe tarihinin kendisinde ciddiye al\u0131nmas\u0131 gereken olay anlam\u0131nda.[7]<\/p>\n

Hem Heidegger\u2019i en yak\u0131ndan tan\u0131yan \u00f6\u011frencilerinden hem yirminci y\u00fczy\u0131l Alman felsefesini belirleyen hem de bu d\u00f6nemin Alman felsefesini belirleyen hemen her d\u00fc\u015f\u00fcn\u00fcr\u00fc ki\u015fisel olarak tan\u0131yan birisi olarak Jonas\u2019\u0131n kendi s\u00f6zlerinin bu kadar uzun aktar\u0131lmas\u0131n\u0131n nedeni \u015fudur: Bir eser, bir dilden ba\u015fka bir dile \u00e7evrildi\u011finde, eserin olu\u015fmu\u015f oldu\u011fu ulusal-k\u00fclt\u00fcrel ba\u011flamdan b\u00fcy\u00fck oranda soyutlan\u0131yor. Buna bir de ku\u015faklar aras\u0131 fark eklenince s\u00f6z konusu ba\u011flam neredeyse tamam\u0131yla kayboluyor. Bu, Heidegger\u2019in kitaplar\u0131n\u0131n T\u00fcrk\u00e7eye \u00e7evirisi i\u00e7in de ge\u00e7erlidir. Hem Heidegger\u2019e \u00e7ok yak\u0131n olmu\u015f hem de Heidegger\u2019in ku\u015fa\u011f\u0131yla do\u011frudan ili\u015fkili olan birisi olarak Jonas\u2019\u0131 do\u011frudan aktarmak, kaybolan ba\u011flam\u0131n en az\u0131ndan biraz yakalanmas\u0131na yard\u0131mc\u0131 olabilir.
Jonas, yukar\u0131da \u201ce\u011fer konu\u015ftu\u011fum ki\u015filer hakl\u0131yd\u0131ysa\u201d derken, bununla, Londra\u2019da bulundu\u011fu s\u0131rada Heidegger\u2019in Nazilere kat\u0131ld\u0131\u011f\u0131n\u0131 \u00f6\u011frenince, yapm\u0131\u015f oldu\u011fu rekt\u00f6rl\u00fck konu\u015fmas\u0131n\u0131n haberini al\u0131nca ve Husserl\u2019e kar\u015f\u0131 davran\u0131\u015flar\u0131n\u0131 duyduktan sonra ya\u015fad\u0131\u011f\u0131 \u015fok ve \u015fa\u015fk\u0131nl\u0131k i\u00e7inde, b\u00f6yle bir \u015feyin nas\u0131l olabilece\u011fini sordu\u011fu bir\u00e7ok arkada\u015f\u0131n\u0131n o an ve daha sonra konu hakk\u0131nda tart\u0131\u015ft\u0131\u011f\u0131 ki\u015filerin verdi\u011fi yan\u0131t\u0131 kastediyor. Bir arkada\u015f\u0131n\u0131n kendisine verdi\u011fi yan\u0131t\u0131 yine Jonas\u2019\u0131n kendi s\u00f6zleriyle aktar\u0131yorum:<\/p>\n

Londra d\u00f6nemimde onun [Heidegger\u2019in] Nazi oldu\u011funu duymu\u015ftum ve \u015fa\u015fk\u0131nl\u0131k i\u00e7inde arkada\u015flar\u0131mla bunun nas\u0131l m\u00fcmk\u00fcn oldu\u011fu \u00fczerine sohbet ederken, bu konuda yetkin olanlardan birisi bana, basit bir \u015fekilde geli\u015fmeyi sadece fark etmedi\u011fimi s\u00f6yledi ve bana sordu: \u201cneden ona gittin? Bunu hala kavrayam\u0131yorum. Ve bu seni neden \u015fa\u015f\u0131rt\u0131yor? Bu konuda Heidegger\u2019in d\u00fc\u015f\u00fcncesinde var olan temeller g\u00f6r\u00fclebilirdi. Bu asl\u0131nda bir s\u00fcrpriz de\u011fildir, \u00e7\u00fcnk\u00fc Heideggerci d\u00fc\u015f\u00fcncenin bir\u00e7ok \u00f6zelli\u011fi, \u00f6rne\u011fin kan ve toprak romanti\u011fi ve benzer \u015feyler, ulusal uyan\u0131\u015f\u0131 onun a\u00e7\u0131s\u0131ndan olumlan\u0131r k\u0131lmaktad\u0131r.\u201d Bu insanlar\u0131n sonradan edindikleri bilgiye dayanarak konu\u015fup konu\u015fmad\u0131\u011f\u0131n\u0131n ya da s\u00f6yledikleri gibi bunun onlar i\u00e7in \u00e7ok \u00f6nceden ger\u00e7ekten g\u00f6r\u00fclebilir olup olmad\u0131\u011f\u0131n\u0131n do\u011frulu\u011fu konusunda kanaat getirebilecek durumda de\u011filim. Bu, Heideger\u2019in \u00fczerinde b\u00fcy\u00fck etkisi olmu\u015f birisi olarak benim i\u00e7in her bak\u0131mdan korkun\u00e7, ac\u0131 verici hayal k\u0131r\u0131kl\u0131\u011f\u0131yd\u0131 ve hem de sadece kendimle ilgili bir hayal k\u0131r\u0131kl\u0131\u011f\u0131 de\u011fildi, ayn\u0131 zamanda insanlar\u0131 b\u00f6yle bir \u015feye kar\u015f\u0131 korumayan felsefenin g\u00fcc\u00fcne dair de bir hayal k\u0131r\u0131kl\u0131\u011f\u0131yd\u0131.[8]<\/p>\n

Jonas\u2019tan aktard\u0131\u011f\u0131m pasajlarda, Heidegger\u2019e kar\u015f\u0131 duydu\u011fu ki\u015fisel \u00f6fke ve onun siyasi tutumu sonucu ya\u015fad\u0131\u011f\u0131 hayal k\u0131r\u0131kl\u0131\u011f\u0131 ile Nazi ideoloji kar\u015f\u0131s\u0131nda \u00e7aresiz kalan felsefeye duydu\u011fu hayal k\u0131r\u0131kl\u0131\u011f\u0131n\u0131n i\u00e7 i\u00e7e ge\u00e7mesi \u00e7ok do\u011fald\u0131r. Fakat Jonas\u2019\u0131n sorunu ki\u015fiselle\u015ftirdi\u011fi s\u00f6ylenemez. \u00d6yle ki, Heidegger\u2019in Nazi olu\u015funu \u201cbenim i\u00e7in her bak\u0131mdan korkun\u00e7, ac\u0131 verici hayal k\u0131r\u0131kl\u0131\u011f\u0131yd\u0131\u201d diye nitelendirirken, bunu ayn\u0131 zamanda \u201cfelsefenin feci hezimeti, d\u00fcnya-tarihsel rezaleti, felsefi d\u00fc\u015f\u00fcncenin iflas\u0131\u201d olarak tan\u0131ml\u0131yor ve ekliyor: Heidegger\u2019in Nazi olu\u015fu kar\u015f\u0131s\u0131nda \u201cya\u015fad\u0131\u011f\u0131m (\u2026) sadece kendimle ilgili bir hayal k\u0131r\u0131kl\u0131\u011f\u0131 de\u011fildi, ayn\u0131 zamanda insanlar\u0131 b\u00f6yle bir \u015feye kar\u015f\u0131 korumayan felsefenin g\u00fcc\u00fcne dair de bir hayal k\u0131r\u0131kl\u0131\u011f\u0131yd\u0131\u201d. Fakat Jonas felsefenin b\u00f6yle bir g\u00fcc\u00fcn\u00fcn oldu\u011funu bizzat ya\u015fayarak g\u00f6rm\u00fc\u015ft\u00fc. Johnas An\u0131lar\u2019\u0131nda, Marburg\u2019da felsefe dersi ald\u0131\u011f\u0131 ve kendisini hi\u00e7bir \u015fekilde etkilememi\u015f olan ba\u015fka bir hocas\u0131ndan bahsediyor: Julius Ebbinghaus. Ebbinghaus, Jonas\u2019\u0131n deyimiyle \u201ckavgac\u0131 ortodoks bir Kant\u00e7\u0131\u201dd\u0131r ve Nazi-Almanyas\u0131nda antifa\u015fist kalmay\u0131 ba\u015faran d\u00fc\u015f\u00fcn\u00fcrlerdendir. Sava\u015ftan sonra ilk kar\u015f\u0131la\u015fmalar\u0131nda Jonas, Ebbinghaus\u2019a Nazi-d\u00f6neminde antifa\u015fist ilkelerinden vazge\u00e7memi\u015f olmas\u0131 kar\u015f\u0131s\u0131nda duydu\u011fu derin sayg\u0131y\u0131 ifade eder. Bunun \u00fczerine Ebbinghaus, \u201cEvet Jonas, size bir \u015fey s\u00f6ylemek istiyorum \u2013 benim bu d\u00f6neme \u00f6yle dayanmam Kants\u0131z m\u00fcmk\u00fcn olmazd\u0131\u201d der. Bunu Jonas \u015fu \u015fekilde yorumluyor:<\/p>\n

Benim i\u00e7in ya\u015fanan felsefenin ne oldu\u011fu aniden a\u00e7\u0131kl\u0131k kazand\u0131. Bunun kar\u015f\u0131s\u0131nda \u00e7ok daha \u00f6nemli ve \u00e7ok daha orijinal filozof olan Heidegger, b\u00fct\u00fcn anlam\u0131n\u0131 yitirmektedir. Felsefenin ayn\u0131 zamanda belli bir s\u0131nanm\u0131\u015f kamusal ya\u015fam ve davran\u0131\u015f tarz\u0131n\u0131 y\u00fck\u00fcml\u00fc k\u0131ld\u0131\u011f\u0131n\u0131, Kant\u00e7\u0131 kavram\u0131\u015ft\u0131 ve varolu\u015f\u00e7u-filozof kavramam\u0131\u015ft\u0131.[9]<\/p>\n

Kendisine bir bak\u0131ma rehber olan bu iki kar\u015f\u0131t \u00f6rnek nedeniyle Jonas, ya\u015fam\u0131\u015f oldu\u011fu hayal k\u0131r\u0131kl\u0131\u011f\u0131ndan dolay\u0131 felsefeye s\u0131rt\u0131n\u0131 d\u00f6nm\u00fcyor, tersine hesapla\u015fmas\u0131n\u0131 belli bir felsefeyle, insanlar\u0131 Nazizme kar\u015f\u0131 korumayan, tersine onu ideolojik olarak temellendiren Heideggerci varolu\u015f\u00e7u-felsefeyle yap\u0131yor.
\u015eimdi bu s\u00f6ylenenlerin \u0131\u015f\u0131\u011f\u0131nda yukar\u0131da sordu\u011fumuz soruya d\u00f6nebiliriz: Heidegger, neden \u201c\u00fczg\u00fcn\u00fcm\u201d demedi?, neden \u00f6z\u00fcr dilemedi? Heidegger\u2019in b\u00f6yle bir a\u00e7\u0131klama yapmas\u0131n\u0131n \u00f6nko\u015fulu nedir? Jonas An\u0131lar\u2019\u0131nda 1969 y\u0131l\u0131nda Heidegger ile aras\u0131nda ger\u00e7ekle\u015fen yirmi dakikal\u0131k g\u00f6r\u00fc\u015fmenin \u00f6ntarihine ili\u015fkin ayr\u0131nt\u0131l\u0131 bilgi veriyor. 1959\/60 y\u0131l\u0131nda bir konferans vermek \u00fczere Heidelberg\u2019de bulunmaktad\u0131r. Heidegger, Jonas\u2019a kendisiyle beraber okumu\u015f eski arkada\u015flar\u0131ndan birisi arac\u0131l\u0131\u011f\u0131yla selam g\u00f6nderir. Jonas, Heidegger\u2019in bu davran\u0131\u015f\u0131 kar\u015f\u0131s\u0131nda \u00f6nce ne yapaca\u011f\u0131n\u0131 bilemez, kendisini hi\u00e7 iyi hissetmez, nefesi kesilir. Almanya\u2019y\u0131 terk ederken Jonas, ben bu \u00fclkeye geri d\u00f6nersem, asker olarak d\u00f6nece\u011fim, der. Ve ger\u00e7ekten de sanki Fa\u015fizmi yendi\u011fini belgelemek istercesine s\u00f6z verdi\u011fi gibi Almanya\u2019ya Britanya \u00fcniformas\u0131nda asker olarak geri d\u00f6ner. Onun g\u00f6z\u00fcnde, Heidegger, hakl\u0131 olarak, insanl\u0131\u011fa b\u00fcy\u00fck ac\u0131lar \u00e7ektirmi\u015f yendi\u011fi fa\u015fist Almanya\u2019n\u0131n bir temsilcisidir. Bu nedenle kendisine iletilen selam\u0131n kar\u015f\u0131s\u0131nda nefesinin kesilmesi \u00e7ok do\u011fal.
\u0130letilen selam\u0131n Jonas\u2019\u0131 rahats\u0131z etmesinin \u00e7ok daha \u00f6nemli ba\u015fka bir nedeni var. G\u00f6nderilen selam, insanlar\u0131n g\u00fcnl\u00fck hayatlar\u0131nda pek \u00fczerine d\u00fc\u015f\u00fcnmeden, al\u0131\u015fkanl\u0131ktan, aniden sergiledikleri t\u00fcrden bir davran\u0131\u015f\u0131n ifadesi de\u011fildir hi\u00e7 ku\u015fkusuz: \u201cbunun y\u00fczeysel bir jest olmad\u0131\u011f\u0131 bence a\u00e7\u0131kt\u0131\u201d. \u201cHeidegger hi\u00e7bir \u015feyi spontane, irticalen (ex tempore) ve d\u00fc\u015f\u00fcnmeden yapmazd\u0131\u201d.[10] O halde, Heidegger\u2019in selam g\u00f6ndermesinin nedeni neydi? Selam g\u00f6ndermekle Heidegger, Jonas\u2019a g\u00f6r\u00fc\u015fmek istedi\u011fini belli etmek istemektedir. Jonas selam\u0131 getirene te\u015fekk\u00fcr eder, fakat te\u015fekk\u00fcr edi\u015f bi\u00e7imiyle Heidegger ile g\u00f6r\u00fc\u015fmek istemedi\u011fini de hissettirir.
Jonas, bunun \u00fczerine bir arkada\u015f\u0131yla konu\u015fur ve d\u00fc\u015f\u00fcncesini \u00f6\u011frenmek ister. S\u00f6z konusu ki\u015fi, Heidegger ile ayn\u0131 d\u00f6nemde Marburg \u00dcniversitesi\u2019nde hocal\u0131k yapm\u0131\u015f olan teolog Rudolf Bultmann\u2019d\u0131r. Bultmann, Jonas\u2019\u0131n sorusuna bir an\u0131s\u0131yla yan\u0131t vermek istedi\u011fini s\u00f6yler. Bultmann, Heidegger ile 1933 y\u0131l\u0131ndan beri on be\u015f y\u0131l g\u00f6r\u00fc\u015fmemi\u015ftir. Z\u00fcrih\u2019te bir otelde kal\u0131rken kendisine beklemedi\u011fi bir haber gelir. Heidegger de ayn\u0131 otelde kalmaktad\u0131r ve odas\u0131na \u00e7\u0131k\u0131p Bultmann ile g\u00f6r\u00fc\u015fmek istedi\u011fini bildirir. G\u00f6r\u00fc\u015fme ger\u00e7ekle\u015fir. Bultmann g\u00f6r\u00fc\u015fmede Heidegger\u2019e \u015funu s\u00f6yler:<\/p>\n

Martin, daha fazla erteleyemezsin, kamuya a\u00e7\u0131k bir a\u00e7\u0131klama yapman\u0131n \u015fimdi art\u0131k zaman\u0131d\u0131r. Biz senden bunu bekliyoruz, sen bunu kendine ve bize bor\u00e7lusun. 1933\u2019de kamuya a\u00e7\u0131k olarak yapt\u0131\u011f\u0131n a\u00e7\u0131klamaya ili\u015fkin \u015fimdi de kamuya a\u00e7\u0131k olarak a\u00e7\u0131klama yapmak ve ger\u00e7ek bir ikrarda bulunmak zorundas\u0131n.[11]<\/p>\n

Bunun \u00fczerine Heidegger, Bultmann\u2019a bunu yapaca\u011f\u0131na s\u00f6z verir. Bultmann, bu an\u0131s\u0131n\u0131 anlatt\u0131ktan sonra Jonas\u2019a d\u00f6ner ve \u015funu s\u00f6yler: \u201cVe sevgili Jonas bey, sevgili Arkada\u015f: aradan on y\u0131l ge\u00e7ti ve o hala s\u00f6z\u00fcn\u00fc yerine getirmedi.\u201d[12] Bultmann bu s\u00f6zleriyle Jonas\u2019a Heidegger ile g\u00f6r\u00fc\u015fmek istememesinin do\u011fru oldu\u011funu s\u00f6ylemek ister. Aradan bir on y\u0131l daha ge\u00e7mi\u015ftir ve Heidegger hala ikrarda bulunmam\u0131\u015ft\u0131r, 1933 y\u0131l\u0131nda \u201cAlman ulusal kalk\u0131\u015fmas\u0131n\u0131, nasyonal-sosyalist program\u0131 genel olarak desteklemi\u015f olmas\u0131n\u0131n, Husserl\u2019e kar\u015f\u0131 davran\u0131\u015f\u0131n\u0131n ve benzer \u015feylerle Yahudilerin aforoz edilmesine kat\u0131lm\u0131\u015f olmas\u0131n\u0131n\u201d yanl\u0131\u015f oldu\u011funu a\u00e7\u0131klamam\u0131\u015ft\u0131r. B\u00fct\u00fcn bu olanlara kar\u015f\u0131n Jonas, yukarda belirtilen nedenlerden dolay\u0131 Heidegger ile g\u00f6r\u00fc\u015fmek ister. Ne var ki Heidegger, bu son derece \u00f6zel g\u00f6r\u00fc\u015fmede bile, Jonas\u2019\u0131n beklentisini bilmesine kar\u015f\u0131n, o zaman yapt\u0131\u011f\u0131n\u0131n yanl\u0131\u015f oldu\u011funu s\u00f6ylememi\u015ftir, \u2018\u00fczg\u00fcn\u00fcm\u2019 dememi\u015ftir, \u00f6z\u00fcr dilememi\u015ftir.
Her \u015feyi son derece bilin\u00e7li yapan Heidegger, 1933\u2019te yapt\u0131klar\u0131n\u0131 da, 1945\u2019ten sonra yapt\u0131klar\u0131n\u0131 da son derece bilin\u00e7li yapm\u0131\u015ft\u0131r; ne kamuya a\u00e7\u0131k olarak ne de \u00f6zel g\u00f6r\u00fc\u015fmelerinde, \u00fczerinde muazzam bir kamu bask\u0131s\u0131 olu\u015fmas\u0131na ra\u011fmen, Nazi-Almanyas\u0131 d\u00f6neminde yapt\u0131klar\u0131n\u0131n yanl\u0131\u015f oldu\u011funu a\u00e7\u0131klamamas\u0131 ya da s\u00f6ylememesi dikkat \u00e7ekicidir. Heidegger\u2019in b\u00f6yle bir a\u00e7\u0131klama yapabilmesi i\u00e7in, hem ki\u015fisel olarak yapt\u0131klar\u0131n\u0131n hem de Nazi-Almanyas\u0131n\u0131n yapt\u0131klar\u0131n\u0131n yanl\u0131\u015f oldu\u011funu kabul etmi\u015f olmas\u0131 gerekir. Fakat Heidegger bu davran\u0131\u015f\u0131yla, yani \u00f6z\u00fcr dilememekle, yan\u0131ld\u0131\u011f\u0131n\u0131 a\u00e7\u0131klamamakla, Alman fa\u015fizmi d\u00f6neminde verdi\u011fi \u0131rk\u00e7\u0131 dersleri hi\u00e7 de\u011fi\u015ftirmeden yay\u0131nlamaya devam etmekle bunun b\u00f6yle olmad\u0131\u011f\u0131n\u0131, tersine yapt\u0131klar\u0131n\u0131n ve genel olarak yap\u0131lanlar\u0131n \u015fu veya bu \u015fekilde a\u00e7\u0131k\u00e7a arkas\u0131nda durdu\u011funu belirtmi\u015f oluyor. Heidegger, bu nedenle ne \u2018\u00fczg\u00fcn\u00fcm\u2019 demi\u015ftir ne \u00f6z\u00fcr dilemi\u015ftir ne de yan\u0131ld\u0131\u011f\u0131n\u0131 a\u00e7\u0131klam\u0131\u015ft\u0131r. Tersine \u00f6ld\u00fckten sonra yay\u0131nlanmak \u00fczere Der Spiegel dergisinin kendisiyle yapt\u0131\u011f\u0131 s\u00f6yle\u015fide Heidegger, b\u00fct\u00fcn belgeleriyle kan\u0131tlanm\u0131\u015f olan Husserl\u2019e yapt\u0131klar\u0131n\u0131 yalanlasa da, Hitler\u2019i \u00e7oktan beri \u201c\u00f6nder\u201d olarak anmad\u0131\u011f\u0131n\u0131 iddia etse de, davran\u0131\u015flar\u0131yla asl\u0131nda \u201cnasyonal ve \u00f6zellikle bir sosyal bak\u0131\u015f a\u00e7\u0131s\u0131\u201d olarak tan\u0131mlad\u0131\u011f\u0131 Nasyonal-Sosyalist idealine sad\u0131k oldu\u011funu s\u00f6yl\u00fcyor. K\u0131sacas\u0131, Heidegger\u2019in sergilemi\u015f oldu\u011fu davran\u0131\u015flardan hareketle \u201cnasyonal-sosyalist\u201d idealine sad\u0131k kald\u0131\u011f\u0131n\u0131 s\u00f6ylemek yanl\u0131\u015f olmayacakt\u0131r. Heidegger\u2019in \u00f6l\u00fcnceye kadar tutarl\u0131 bir \u015fekilde sergiledi\u011fi tutumunu dikkate alan akl\u0131 ba\u015f\u0131nda hi\u00e7 kimse, \u00e7\u0131kard\u0131\u011f\u0131m\u0131z bu sonuca itiraz etmeyecektir.<\/p>\n

Ki\u015fi ve Yap\u0131t, Siyaset\u00e7i ve Felsefeci Heidegger<\/strong>
Heidegger \u00fczerine y\u00fcr\u00fct\u00fclen tart\u0131\u015fmalarda as\u0131l sorunlu olan konu da zaten bu de\u011fildir. A\u015fa\u011f\u0131 yukar\u0131 herkes, Heidegger\u2019in savunucular\u0131 bile, bir a\u00e7\u0131klama yapm\u0131\u015f olmas\u0131n\u0131n do\u011fru olaca\u011f\u0131n\u0131 kabul edecektir. Heidegger\u2019in savunucular\u0131 taraf\u0131ndan felsefesine alan yaratmak i\u00e7in ileri s\u00fcr\u00fclen iddialar daha \u00e7ok ba\u015fka sorular etraf\u0131nda d\u00f6n\u00fcyor. Bu sorulardan birisi, Heidegger\u2019in siyasi davran\u0131\u015f\u0131yla felsefesi, Heidegger ile yap\u0131t aras\u0131nda kesin bir ayr\u0131m yap\u0131yor. \u0130kinci soru, J\u00fcrgen Habermas\u2019\u0131n ortaya att\u0131\u011f\u0131 bir d\u00f6n\u00fc\u015f tezinden kaynaklan\u0131yor. Habermas\u2019a g\u00f6re Heidegger\u2019in muhafazak\u00e2r d\u00f6n\u00fc\u015f\u00fc 1929\u2019dan sonra olmu\u015ftur. Habermas b\u00f6ylelikle Varl\u0131k ve Zaman\u2019\u0131 i\u00e7inde felsefi bir g\u00f6r\u00fcn\u00fcme b\u00fcr\u00fcnd\u00fcr\u00fclm\u00fc\u015f Nazi ideolojisinin sakl\u0131 oldu\u011fu bir yap\u0131t olarak de\u011fil, tersine \u2018salt felsefi\u2019 eserler aras\u0131na yerle\u015ftirmek istemektedir. A\u015fa\u011f\u0131da bu birbiriyle yak\u0131ndan ili\u015fkili iki iddiaya kar\u015f\u0131 en az otuz y\u0131ldan beri Heidegger ara\u015ft\u0131rmas\u0131 yapan Frans\u0131z d\u00fc\u015f\u00fcn\u00fcr\u00fc Emmanuel Faye\u2019nin ve y\u0131llardan beri Alman felsefesi \u00fczerine \u00e7al\u0131\u015fan \u0130talyan d\u00fc\u015f\u00fcn\u00fcr\u00fc Domenico Losurdo\u2019nun Cemaat, \u00d6l\u00fcm, Bat\u0131: Heidegger ve Sava\u015f \u0130deolojisi[13] ba\u015fl\u0131kl\u0131 kitab\u0131nda ifade etti\u011fi baz\u0131 temel tezlerini ortaya koymak istiyorum.<\/p>\n

Faye otuz y\u0131ll\u0131k ara\u015ft\u0131rmalar\u0131 sonucu, ileri s\u00fcr\u00fclen iddialardan farkl\u0131 bir sonuca ula\u015f\u0131yor. \u00d6nce Frans\u0131zca olarak 2005 y\u0131l\u0131nda yay\u0131nlanan ve \u015fu an Almancaya \u00e7evrilmi\u015f ve \u0130ngilizceye \u00e7evrilmekte olan Heidegger: Nazizmin Felsefeye Sokulu\u015fu\u2013Yay\u0131nlanmam\u0131\u015f 1933-1935 Seminerleri \u00c7er\u00e7evesinde[14] adl\u0131 20. y\u00fczy\u0131l Alman felsefe tarihine dair \u00e7al\u0131\u015fmas\u0131nda Heidegger\u2019in Freiburg\u2019da rekt\u00f6r olmadan \u00e7ok \u00f6nce, rekt\u00f6rl\u00fckten ayr\u0131ld\u0131ktan sonra ve \u0130kinci D\u00fcnya Sana\u015f\u0131\u2019ndan sonra da Nazi-ideolojisinin ana d\u00fc\u015f\u00fcncelerine sad\u0131k kald\u0131\u011f\u0131n\u0131 ve bunlara felsefi bir g\u00f6r\u00fcn\u00fcm kazand\u0131rmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131, Heidegger\u2019in yay\u0131nlanm\u0131\u015f ve yay\u0131nlanmam\u0131\u015f neredeyse b\u00fct\u00fcn \u00e7al\u0131\u015fmalar\u0131na, tarihsel ve biyografik ara\u015ft\u0131rmalar\u0131na, yaz\u0131\u015fmalar\u0131na dayand\u0131rarak g\u00f6zler \u00f6n\u00fcne sermektedir. Faye\u2019nin kitab\u0131nda Heidegger\u2019in \u00f6zellikle 1933-1935 seminerlerini merkeze almas\u0131n\u0131n nedeni, bunlar\u0131n yay\u0131nlanmam\u0131\u015f olmas\u0131d\u0131r. B\u00f6ylelikle \u015fimdiye kadar yay\u0131nlanm\u0131\u015f olan belgelere dayanarak Heidegger\u2019in felsefesine dair ortaya konan tezleri ek olarak gerek\u00e7elendirme olana\u011f\u0131 sunmakt\u0131r. Daha da \u00f6nemlisi, bu seminerlerin Nazizmin \u201cemrinde muazzam siyasi e\u011fitim dersleri\u201d olmas\u0131 ve Heidegger\u2019in siyasi d\u00fc\u015f\u00fcncesinin yan\u0131nda felsefi d\u00fc\u015f\u00fcncesinin niteli\u011fine ili\u015fkin de tezler ileri s\u00fcrmeyi olanakl\u0131 k\u0131lmas\u0131d\u0131r. 1945\u2019ten sonra Heidegger\u2019in Nazizm ile ili\u015fkisi \u00fczerine yap\u0131lan \u00e7al\u0131\u015fmalar, daha \u00e7ok onun siyasi tutumunu merkeze alm\u0131\u015ft\u0131r. Faye kitab\u0131nda, bu yay\u0131nlanmam\u0131\u015f seminerlerinden hareketle, s\u00f6z konusu edilen siyasi tutumun Heidegger\u2019in felsefesine nas\u0131l yans\u0131d\u0131\u011f\u0131n\u0131 g\u00f6stermek istemektedir.<\/p>\n

Faye, bu devasa \u00e7al\u0131\u015fmas\u0131nda tezlerini ifade etmek i\u00e7in o kadar dramatik s\u00f6zler, a\u00e7\u0131k ve radikal kavramlar se\u00e7iyor ki, sanki bununla, bundan b\u00f6yle art\u0131k kimse Heidegger\u2019in kim oldu\u011funu \u2018bilmiyordum\u2019 diyemez, demek istemektedir: ya Heideggerci varolu\u015f\u00e7u felsefeden yana olunacak ya da onun kar\u015f\u0131s\u0131nda. \u0130lk se\u00e7enekten yana olanlar, felsefenin y\u0131k\u0131l\u0131\u015f\u0131n\u0131 devam ettirmeye ve b\u00f6ylelikle insanl\u0131k d\u00fc\u015fman\u0131 Nazi-ideolojisinin felsefe ad\u0131 alt\u0131nda yay\u0131lmas\u0131 i\u00e7in \u00e7aba g\u00f6stermeye; ikinci se\u00e7enekten yana olanlar ise, felsefeden yana insanl\u0131\u011f\u0131n kurtulu\u015fu i\u00e7in kavgaya soyunmu\u015f oluyorlar. Bu iki se\u00e7ene\u011fin ortas\u0131 yoktur ve her iki durumda da se\u00e7im son derece bilin\u00e7li olarak yap\u0131lm\u0131\u015f demektir. Faye\u2019nin ara\u015ft\u0131rmalar\u0131n\u0131n sonu\u00e7lar\u0131n\u0131 ifade ederken ne kadar dramatik s\u00f6zler se\u00e7ti\u011fini g\u00f6stermek i\u00e7in, kitab\u0131ndan iki pasaj\u0131 buraya aktarmak istiyorum:<\/p>\n

Biz hen\u00fcz Nazizmin ve Hitlerizmin \u2018d\u00fc\u015f\u00fcnce\u2019de yay\u0131lmas\u0131n\u0131n ne anlama geldi\u011finin \u00e7ap\u0131n\u0131 tam olarak kavrayabilmi\u015f de\u011filiz. Fark ettirmeden insan ruhunu ele ge\u00e7iriyor, onu bir burga\u00e7 gibi m\u00fclk ediniyor ve b\u00f6ylelikle insan i\u00e7indeki her t\u00fcrl\u00fc direni\u015f kavram\u0131n\u0131 s\u00f6nd\u00fcr\u00fcyor. \u0130nsanl\u0131\u011f\u0131n bir d\u00fcnya sava\u015f\u0131yla \u00f6demek zorunda kald\u0131\u011f\u0131 silahlar\u0131n zaferi, hayati zorunluluk da olsa ilk zaferdi. Bug\u00fcn uzun ve sessiz, felsefeden hukuka ve tarihe kadar insan d\u00fc\u015f\u00fcncesinin b\u00fct\u00fcn alanlar\u0131nda s\u00fcren ba\u015fka bir meydan muharebesi vuku bulmaktad\u0131r, bir meydan muharebesi ki, bunda insanl\u0131\u011f\u0131n gelece\u011fi s\u00f6z konusudur.[15]<\/p>\n

Faye\u2019nin d\u00fc\u015f\u00fcncelerini ifade etmek i\u00e7in se\u00e7mi\u015f oldu\u011fu bu son derece radikal ve dramatik s\u00f6zlerin anlam\u0131 kelimesi kelimesine al\u0131nmal\u0131d\u0131r. S\u00f6z konusu olan, felsefede ger\u00e7ekten bir meydan muharebesidir. Nazizm insan ya\u015fam\u0131n\u0131n b\u00fct\u00fcn alanlar\u0131n\u0131 ele ge\u00e7irip, buralarda insanl\u0131k nam\u0131na ne varsa yok etmek istemektedir. Heidegger bunu felsefe alan\u0131nda yapmak istemi\u015ftir. Nazizmi destekleyen bir\u00e7ok felsefeci olmu\u015ftur. Fakat Heidegger bunlar\u0131n i\u00e7inde sava\u015ftan sonra da okunan neredeyse tek felsefecidir. Bunun nedeni, Heidegger\u2019in di\u011fer felsefecilerden farkl\u0131 olarak felsefi kavram ve kategorileri kullanarak, onlar\u0131n i\u00e7ini bo\u015faltarak fa\u015fist d\u00fc\u015f\u00fcnce tipini ortaya koymu\u015f olmas\u0131d\u0131r. Y\u00fcz iki cilt olarak planlanan ve yak\u0131nda tamamlanm\u0131\u015f olacak toplu eserlerinde i\u015flenen bu d\u00fc\u015f\u00fcnce, \u201cNazizmin Temeli\u201dni olu\u015fturmaktad\u0131r. Jonas i\u00e7in oldu\u011fu gibi Faye i\u00e7in de \u2018felsefede Heidegger sorunu\u2019, felsefenin, insanc\u0131l de\u011ferlerin ve insanl\u0131\u011f\u0131n gelece\u011fine dair bir sorunudur. Bu nedenle, Heideggerci felsefenin yay\u0131lmas\u0131 kar\u015f\u0131s\u0131nda \u201ctepki g\u00f6stermek, d\u00fc\u015f\u00fcnceyi etkilemesine kar\u015f\u0131 direni\u015f g\u00f6stermek\u201d gerekmektedir. \u201cFelsefenin insan i\u00e7in, d\u00fc\u015f\u00fcnce i\u00e7in, onun genel geli\u015fimi ve m\u00fckemmelle\u015fmesi u\u011fruna ger\u00e7ekte ne anlama geldi\u011fini anlayabilmek i\u00e7in bunun bilincinde olmak vazge\u00e7ilmezdir.\u201d[16] \u00c7\u00fcnk\u00fc:<\/p>\n

Heidegger, felsefeyi zenginle\u015ftirmek yerine, bir hareketin hizmetine sunmakla onun y\u0131k\u0131l\u0131\u015f\u0131 i\u00e7in \u00e7al\u0131\u015fm\u0131\u015ft\u0131r; bu hareket, kendisini hayatta tutan katilce a\u015fa\u011f\u0131lamada ve giri\u015fmi\u015f oldu\u011fu tamam\u0131yla yok etmede b\u00fct\u00fcn insanc\u0131l de\u011ferlerin ve de b\u00fct\u00fcn d\u00fc\u015f\u00fcncenin radikal yads\u0131mas\u0131n\u0131 ortaya koymaktad\u0131r.[17]<\/p>\n

Faye\u2019nin, yukarda sergiledi\u011fim gibi, Jonas\u2019\u0131n belirlemeleriyle ve a\u015fa\u011f\u0131da g\u00f6sterece\u011fim gibi Losurdo\u2019nun tezleriyle uyum i\u00e7inde olan, Heidegger\u2019in felsefede giri\u015fmi\u015f oldu\u011fu y\u0131k\u0131m\u0131n ve ortaya koydu\u011fu felsefenin niteli\u011fine ili\u015fkin genel belirlemelerinden sonra, yukar\u0131da i\u015faret etti\u011fim sorulara d\u00f6nebiliriz. Heidegger ba\u011flam\u0131nda ki\u015fi ve yap\u0131t veya di\u011fer bir deyi\u015fle siyaset\u00e7i Heidegger ile felsefeci Heidegger aras\u0131nda bir ayr\u0131m yap\u0131labilir mi? Bu konuda Faye ve Losurdo \u00e7ok a\u00e7\u0131k. Bunu \u00f6nce Faye\u2019den hareketle sonra da Losurdo\u2019ya d\u00f6nerek g\u00f6stermek istiyorum. Faye kitab\u0131nda Heidegger ba\u011flam\u0131nda ki\u015fi ve yap\u0131t aras\u0131ndaki ili\u015fkiye dair ortaya koydu\u011fu tezi \u015f\u00f6yle \u00f6zetliyor:
Biz, Heidegger\u2019in Nasyonal-Sosyalizm ile olan ili\u015fkisine dair sorunun, bir ara bir yan\u0131lg\u0131ya d\u00fc\u015fm\u00fc\u015f bir insan\u0131n ki\u015fisel angajman\u0131n\u0131n \u00f6zelli\u011fine dair, felsefi eserinin bundan hemen hi\u00e7 etkilenmemi\u015f bir yan\u0131lg\u0131ya ili\u015fkin bir soru olmad\u0131\u011f\u0131n\u0131 g\u00f6steriyoruz. S\u00f6z konusu olan, [Heidegger\u2019in] Nazizmin ve Hitlerizmin temellerini felsefeye ve kendi derslerine isteyerek yerle\u015ftirmi\u015f olmas\u0131d\u0131r.[18]<\/p>\n

Bu nedenle Faye, Heidegger ba\u011flam\u0131nda ki\u015fi ve eser aras\u0131nda ay\u0131r\u0131m, siyasi olan ile felsefi olan aras\u0131nda fark oldu\u011funu ileri s\u00fcrmenin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 belirtiyor. Faye, bunun \u00e7ok \u00f6nceden g\u00f6rebilece\u011fini ileri s\u00fcr\u00fcyor. Fakat bug\u00fcn art\u0131k Heidegger\u2019in verdi\u011fi b\u00fct\u00fcn seminerler yay\u0131nlanm\u0131\u015ft\u0131r ve yap\u0131lm\u0131\u015f yeni ara\u015ft\u0131rmalar, 1933-1935 y\u0131llar\u0131nda verdi\u011fi ve di\u011fer seminerleri ve \u00f6\u011frencilerinin notlar\u0131 s\u00f6z konusu ay\u0131r\u0131m\u0131n yap\u0131lamayaca\u011f\u0131n\u0131 kesinlikle g\u00f6stermektedir.<\/p>\n

Dersler ve seminerler, onun Hitler\u2019in lehine taraf olmas\u0131n\u0131n radikalli\u011fini de\u011fil, onlar bize ayn\u0131 zamanda \u2018felsefi olan\u2019 ile \u2018siyasi olan\u2019\u0131n onun a\u00e7\u0131s\u0131ndan bir araya d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc, onun en radikal bir \u015fekilde Nazizm anlam\u0131nda kavrad\u0131\u011f\u0131 siyasi olan\u0131 felsefenin kalbine yerle\u015ftirdi\u011fini g\u00f6stermektedir. Yay\u0131nlanmam\u0131\u015f 1933\/34 siyasi e\u011fitim \u00fczerine olan seminerinde, hi\u00e7 teredd\u00fctte bulunmadan varl\u0131k ve varolan aras\u0131ndaki ili\u015fkiyi, devlet ile \u2018soy\u2019a dayal\u0131 halk cemaatinin Hitlerci \u00f6nder devlette birle\u015fti\u011fi ili\u015fkide \u00e7\u00f6zmektedir. Ayr\u0131ca, Kant taraf\u0131ndan ortaya at\u0131lan \u2018insan nedir?\u2019 sorusunu sadece \u2018biz kimiz?\u2019 sorusuna indirgemek i\u00e7in ele almaktad\u0131r; burada bu \u2018biz\u2019, Hitler\u2019in tahakk\u00fcm\u00fc alt\u0131ndaki Alman halk\u0131n\u0131n \u0131rk\u00e7\u0131 [v\u00f6lkisch][19] varolu\u015fundan ba\u015fka bir anlama gelmemektedir. B\u00f6ylelikle Heidegger her seferinde ayn\u0131 yan\u0131t\u0131 vurguluyor: \u2018halk biziz\u2019, ona g\u00f6re, hala tarihi ve \u2018ak\u0131beti\u2019 [Geschick] olan tek halk, \u2018metafiziksel olan\u2019 tek halk\u2026[20]<\/p>\n

Faye\u2019den aktard\u0131\u011f\u0131m bu pasaj, Heidegger ba\u011flam\u0131nda hem ki\u015fi ve yap\u0131t\u0131n ayr\u0131lamayaca\u011f\u0131n\u0131, siyasi olan ile felsefi olan\u0131n ayn\u0131 potada eridi\u011fini g\u00f6steriyor hem de onun Klasik Alman Felsefesini de milliyet\u00e7i-\u0131rk\u00e7\u0131 anlamda yeniden yorumlad\u0131\u011f\u0131na da i\u015faret ediyor. K\u0131sacas\u0131, Heidegger\u2019in \u00f6rne\u011fin Der Spiegel taraf\u0131nda yap\u0131lan s\u00f6yle\u015fide uyand\u0131rmak istedi\u011fi izlenimin tersine,\u00a0 onda ki\u015fi ve yap\u0131t\u0131n birbirinden ayr\u0131lamayaca\u011f\u0131na, siyasi olan ile felsefi olan\u0131n birbirini tamamlad\u0131\u011f\u0131na i\u015faret ettikten sonra, di\u011fer soruya d\u00f6nebiliriz: Heidegger\u2019in hayat\u0131nda gerek 1929\u2019den sonra, gerek rekt\u00f6rl\u00fck g\u00f6revinden ayr\u0131ld\u0131ktan sonra, gerekse 1945\u2019ten sonra siyasi bir d\u00f6n\u00fc\u015f olmu\u015f mudur?
Yukar\u0131da belirtti\u011fim gibi, Heidegger\u2019de 1929 ekonomik buhran\u0131yla muhafazak\u00e2r bir d\u00f6n\u00fc\u015f oldu\u011fu iddias\u0131 J\u00fcrgen Habermas\u2019a ait. Faye ve Losurdo, Habermas\u2019\u0131n bu iddias\u0131n\u0131 pek inand\u0131r\u0131c\u0131 bulmuyor. Losurdo kitab\u0131nda, Varl\u0131k ve Zaman\u2019\u0131n konu ve kavramlar\u0131n\u0131n Almanya\u2019da Birinci D\u00fcnya Sava\u015f\u0131 \u00f6ncesinde ve sonras\u0131nda olu\u015fan \u201csava\u015f-ideolojisi\u201d kavram ve konular\u0131n\u0131 devrald\u0131\u011f\u0131n\u0131 sergiliyor. B\u00f6ylelikle Habermas\u2019\u0131n s\u00f6z konusu tezini kan\u0131mca inand\u0131r\u0131c\u0131 bir \u015fekilde \u00e7\u00fcr\u00fct\u00fcyor. Faye, Habermas\u2019a kar\u015f\u0131 daha b\u00fcy\u00fck su\u00e7lamalarda bulunuyor. \u00d6rne\u011fin Habermas\u2019\u0131n 1953 Heidegger\u2019ini titizlikle okusa da ayn\u0131 titizli\u011fi 1929 Heidegger\u2019ini okurken g\u00f6stermedi\u011fini, tersine \u201c\u00e7ok \u00f6zensiz\u201d okudu\u011funu, hatta onu en \u00f6nemli konuyu \u201cmesk\u00fbt ge\u00e7mek\u201d ve b\u00f6ylelikle Varl\u0131k ve Zaman\u2019\u0131n methiyesini yapmak i\u00e7in kendisine olanak yaratt\u0131\u011f\u0131n\u0131 ileri s\u00fcr\u00fcyor.[21] Faye\u2019nin ve Losurdo\u2019nun Varl\u0131k ve Zaman\u2019a dair analizine a\u015fa\u011f\u0131da d\u00f6nece\u011fim. \u00d6nce Faye\u2019nin Heidegger\u2019in 1933 \u00f6ncesi entelekt\u00fcel geli\u015fimine dair yapm\u0131\u015f oldu\u011fu ara\u015ft\u0131rman\u0131n sonu\u00e7lar\u0131n\u0131 sergileyece\u011fim.<\/p>\n

Faye\u2019ye g\u00f6re Heidegger\u2019in, yak\u0131n ili\u015fki i\u00e7inde oldu\u011fu bir\u00e7ok di\u011fer a\u00e7\u0131k fa\u015fist entelekt\u00fcel gibi 1 May\u0131s 1933\u2019te Nasyonal Sosyalist Alman \u0130\u015f\u00e7i Partisi\u2019ne (NSA\u0130P) \u00fcye olmas\u0131 bir rastlant\u0131 de\u011fildir. Tersine Heidegger\u2019in bu davran\u0131\u015f\u0131 daha \u00f6nceki entelekt\u00fcel geli\u015fimiyle son derece uyum i\u00e7erisindedir ve onun ka\u00e7\u0131n\u0131lmaz mant\u0131ksal sonucudur: \u201cAsl\u0131nda onun yirmili y\u0131llara ait yaz\u0131lar\u0131 h\u00e2lihaz\u0131rda, 1933-1935\u2019li y\u0131llara ait nasyonal-sosyalist yaz\u0131lar\u0131n\u0131n b\u00fct\u00fcn konular\u0131n\u0131 i\u00e7ermektedir.\u201d[22] Faye bununla \u00f6zellikle Tarihsel Bir D\u00fcnya G\u00f6r\u00fc\u015f\u00fc U\u011fruna Mevcut M\u00fccadele (Der gegenw\u00e4rtige Kampf um eine historische Weltanschauung) ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131yan konu\u015fmalar\u0131n\u0131 kastediyor. (Ba\u015fl\u0131\u011fa dikkat ediniz: Burada ta ba\u015f\u0131ndan Marksizme kar\u015f\u0131 bir kavga talebi ifade edilmektedir.) Heidegger\u2019in bu konu\u015fmalarda ifade etti\u011fi d\u00fc\u015f\u00fcnceleri (bilin\u00e7 felsefesi, nesnellik, evrensellik ve birey d\u00fc\u015fmanl\u0131\u011f\u0131) 1910\u2019lu y\u0131llar\u0131n sonundan itibaren kesindir ve 1930\u2019lu y\u0131llarda da ayn\u0131d\u0131r. Kullan\u0131lan terminoloji \u00f6nemli oranda de\u011fi\u015fmi\u015f olsa da ana d\u00fc\u015f\u00fcnceler asl\u0131nda sonuna kadar ayn\u0131 kalm\u0131\u015ft\u0131r. Bu ba\u011flamda Faye, \u201cgen\u00e7 Heidegger\u201din 1933 \u00f6ncesi entelekt\u00fcel geli\u015fimini gittik\u00e7e radikalle\u015fen \u00fc\u00e7 evreye ay\u0131r\u0131yor: anti-modernist ve nasyonalist Katoliklik, anti-liberal kararc\u0131 teoloji ve tarihselli\u011fe dair siyasi kavray\u0131\u015f. Her \u00fc\u00e7 evrede de Heidegger\u2019in \u00f6rnek ald\u0131\u011f\u0131 b\u00fct\u00fcn ki\u015filerin kendisi gibi 1933 y\u0131l\u0131nda NSA\u0130P\u2019ye \u00fcye olmas\u0131 dikkate de\u011ferdir. Daha \u00f6nemlisi, Heidegger bu d\u00f6nemde gerici \u00f6\u011frenci gruplar\u0131n\u0131n ya \u00fcyesidir ya da onlarla yak\u0131nda ili\u015fkilidir. Faye, bunlardan \u00f6zellikle ikisine i\u015faret ediyor: Hans-Georg Gadamer\u2019in de \u00fcyesi oldu\u011fu \u201cGeorge-\u00c7evresi\u201d ve \u201cGraal-Birli\u011fi\u201d. (Ayn\u0131 gelenekten geliyor olmalar\u0131ndan olacak Gadamer, hocas\u0131 Heidegger\u2019e \u00f6m\u00fcr boyu sad\u0131k kalm\u0131\u015ft\u0131r ve Jonas\u2019\u0131n da belirtti\u011fi gibi o, \u201cHeidegger\u2019e toz kondurtmazd\u0131\u201d.[23] Her iki grup veya \u00f6rg\u00fct de anti-semit ve milliyet\u00e7i olmakla bilinmektedir. Heidegger\u2019in amac\u0131 ba\u015f\u0131ndan beri sessiz bir \u201cdevrim\u201d yapmakt\u0131r. Bundan hareketle Faye, Heidegger\u2019in emelinin ba\u015f\u0131ndan itibaren felsefi olmaktan \u00e7ok, siyasi oldu\u011fu sonucunu \u00e7\u0131kar\u0131yor ve zaten Heidegger de kendisini filozof olarak tan\u0131mlamamaktad\u0131r. Buraya kadar s\u00f6ylediklerimizden Heidegger\u2019in siyasi tutumunda 1945\u2019ten sonra da bir de\u011fi\u015fiklik olmad\u0131\u011f\u0131 \u00e7\u0131kmaktad\u0131r. Faye\u2019nin belirtti\u011fi gibi takti\u011fi de\u011fi\u015fmi\u015ftir, y\u00f6ntemi incelmi\u015ftir ama siyasi duru\u015fu hep ayn\u0131 kalm\u0131\u015ft\u0131r ve bu duru\u015f, ifadesini Varl\u0131k ve Zaman\u2019da az \u00e7ok a\u00e7\u0131k\u00e7a bulmu\u015ftur. \u015eimdi, bu s\u00f6ylenenlerin \u0131\u015f\u0131\u011f\u0131nda, yukar\u0131da ileri s\u00fcrd\u00fc\u011f\u00fcm, Heidegger\u2019in felsefesinde Nazi-ideolojisinin sakl\u0131 oldu\u011funa dair iddiam\u0131 biraz daha yak\u0131ndan gerek\u00e7elendirmek itiyorum.<\/p>\n","protected":false},"excerpt":{"rendered":"

Uzun y\u0131llardan sonra T\u00fcrkiye felsefecileri (ve genel olarak ayd\u0131nlar\u0131) aras\u0131ndaki sohbet ve tart\u0131\u015fmalara yak\u0131ndan kulak misafiri oldu\u011fumda, Martin Heidegger isminin hi\u00e7 teredd\u00fct etmeden telaffuz edildi\u011fini g\u00f6rmek, ondan genellikle olumlu, bazen de tarafs\u0131z olarak bahsedildi\u011fine \u015fahit olmak beni \u015fa\u015f\u0131rtm\u0131\u015ft\u0131.[1] Kimisi Hegel\u2019i Heidegger a\u00e7\u0131s\u0131ndan yorumlamaya koyuldu\u011funu s\u00f6yl\u00fcyordu, kimisi Heideggercilerle Marksistlerin birle\u015fti\u011fini ilan ediyordu, kimisi ise Heidegger\u2019i \u00f6zg\u00fcrl\u00fck\u00e7\u00fc […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[63],"tags":[],"class_list":["post-3945","post","type-post","status-publish","format-standard","category-martin-heidegger"],"yoast_head":"\nMartin Heidegger, Nazizm ve Felsefe (1.B\u00f6l\u00fcm) | Do\u011fan G\u00f6\u00e7men - 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\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Martin Heidegger, Nazizm ve Felsefe (1.B\u00f6l\u00fcm) | Do\u011fan G\u00f6\u00e7men\" \/>\n<meta property=\"og:description\" content=\"Uzun y\u0131llardan sonra T\u00fcrkiye felsefecileri (ve genel olarak ayd\u0131nlar\u0131) aras\u0131ndaki sohbet ve tart\u0131\u015fmalara yak\u0131ndan kulak misafiri oldu\u011fumda, Martin Heidegger isminin hi\u00e7 teredd\u00fct etmeden telaffuz edildi\u011fini g\u00f6rmek, ondan genellikle olumlu, bazen de tarafs\u0131z olarak bahsedildi\u011fine \u015fahit olmak beni \u015fa\u015f\u0131rtm\u0131\u015ft\u0131.[1] Kimisi Hegel\u2019i Heidegger a\u00e7\u0131s\u0131ndan yorumlamaya koyuldu\u011funu s\u00f6yl\u00fcyordu, kimisi Heideggercilerle Marksistlerin birle\u015fti\u011fini ilan ediyordu, kimisi ise Heidegger\u2019i \u00f6zg\u00fcrl\u00fck\u00e7\u00fc […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/\" \/>\n<meta property=\"og:site_name\" content=\"narteks.net\" \/>\n<meta property=\"article:published_time\" content=\"2010-01-08T13:01:03+00:00\" \/>\n<meta property=\"og:image\" content=\"http:\/\/apparatchicks.files.wordpress.com\/2009\/11\/heidegger5.jpg\" \/>\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=\"28 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\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/\"},\"author\":{\"name\":\"Tar\u0131k\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca\"},\"headline\":\"Martin Heidegger, Nazizm ve Felsefe (1.B\u00f6l\u00fcm) | Do\u011fan G\u00f6\u00e7men\",\"datePublished\":\"2010-01-08T13:01:03+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/\"},\"wordCount\":5708,\"commentCount\":0,\"publisher\":{\"@id\":\"https:\/\/narteks.net\/#organization\"},\"image\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/#primaryimage\"},\"thumbnailUrl\":\"http:\/\/apparatchicks.files.wordpress.com\/2009\/11\/heidegger5.jpg\",\"articleSection\":[\"Martin HE\u0130DEGGER\"],\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/\",\"url\":\"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/\",\"name\":\"Martin Heidegger, Nazizm ve Felsefe (1.B\u00f6l\u00fcm) | Do\u011fan G\u00f6\u00e7men - narteks.net\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/#primaryimage\"},\"image\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/#primaryimage\"},\"thumbnailUrl\":\"http:\/\/apparatchicks.files.wordpress.com\/2009\/11\/heidegger5.jpg\",\"datePublished\":\"2010-01-08T13:01:03+00:00\",\"breadcrumb\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/#breadcrumb\"},\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/#primaryimage\",\"url\":\"http:\/\/apparatchicks.files.wordpress.com\/2009\/11\/heidegger5.jpg\",\"contentUrl\":\"http:\/\/apparatchicks.files.wordpress.com\/2009\/11\/heidegger5.jpg\"},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Anasayfa\",\"item\":\"https:\/\/narteks.net\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"Martin Heidegger, Nazizm ve Felsefe (1.B\u00f6l\u00fcm) | Do\u011fan G\u00f6\u00e7men\"}]},{\"@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":"Martin Heidegger, Nazizm ve Felsefe (1.B\u00f6l\u00fcm) | Do\u011fan G\u00f6\u00e7men - 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\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/","og_locale":"tr_TR","og_type":"article","og_title":"Martin Heidegger, Nazizm ve Felsefe (1.B\u00f6l\u00fcm) | Do\u011fan G\u00f6\u00e7men","og_description":"Uzun y\u0131llardan sonra T\u00fcrkiye felsefecileri (ve genel olarak ayd\u0131nlar\u0131) aras\u0131ndaki sohbet ve tart\u0131\u015fmalara yak\u0131ndan kulak misafiri oldu\u011fumda, Martin Heidegger isminin hi\u00e7 teredd\u00fct etmeden telaffuz edildi\u011fini g\u00f6rmek, ondan genellikle olumlu, bazen de tarafs\u0131z olarak bahsedildi\u011fine \u015fahit olmak beni \u015fa\u015f\u0131rtm\u0131\u015ft\u0131.[1] Kimisi Hegel\u2019i Heidegger a\u00e7\u0131s\u0131ndan yorumlamaya koyuldu\u011funu s\u00f6yl\u00fcyordu, kimisi Heideggercilerle Marksistlerin birle\u015fti\u011fini ilan ediyordu, kimisi ise Heidegger\u2019i \u00f6zg\u00fcrl\u00fck\u00e7\u00fc […]","og_url":"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/","og_site_name":"narteks.net","article_published_time":"2010-01-08T13:01:03+00:00","og_image":[{"url":"http:\/\/apparatchicks.files.wordpress.com\/2009\/11\/heidegger5.jpg","type":"","width":"","height":""}],"author":"Tar\u0131k","twitter_card":"summary_large_image","twitter_creator":"@narteks","twitter_site":"@narteks","twitter_misc":{"Yazan:":"Tar\u0131k","Tahmini okuma s\u00fcresi":"28 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"Martin Heidegger, Nazizm ve Felsefe (1.B\u00f6l\u00fcm) | Do\u011fan G\u00f6\u00e7men","datePublished":"2010-01-08T13:01:03+00:00","mainEntityOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/"},"wordCount":5708,"commentCount":0,"publisher":{"@id":"https:\/\/narteks.net\/#organization"},"image":{"@id":"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/#primaryimage"},"thumbnailUrl":"http:\/\/apparatchicks.files.wordpress.com\/2009\/11\/heidegger5.jpg","articleSection":["Martin HE\u0130DEGGER"],"inLanguage":"tr","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/#respond"]}]},{"@type":"WebPage","@id":"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/","url":"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/","name":"Martin Heidegger, Nazizm ve Felsefe (1.B\u00f6l\u00fcm) | Do\u011fan G\u00f6\u00e7men - narteks.net","isPartOf":{"@id":"https:\/\/narteks.net\/#website"},"primaryImageOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/#primaryimage"},"image":{"@id":"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/#primaryimage"},"thumbnailUrl":"http:\/\/apparatchicks.files.wordpress.com\/2009\/11\/heidegger5.jpg","datePublished":"2010-01-08T13:01:03+00:00","breadcrumb":{"@id":"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/#breadcrumb"},"inLanguage":"tr","potentialAction":[{"@type":"ReadAction","target":["https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/"]}]},{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/#primaryimage","url":"http:\/\/apparatchicks.files.wordpress.com\/2009\/11\/heidegger5.jpg","contentUrl":"http:\/\/apparatchicks.files.wordpress.com\/2009\/11\/heidegger5.jpg"},{"@type":"BreadcrumbList","@id":"https:\/\/narteks.net\/index.php\/2010\/01\/08\/martin-heidegger-nazizm-ve-felsefe-1bolum-dogan-gocmen\/#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Anasayfa","item":"https:\/\/narteks.net\/"},{"@type":"ListItem","position":2,"name":"Martin Heidegger, Nazizm ve Felsefe (1.B\u00f6l\u00fcm) | Do\u011fan G\u00f6\u00e7men"}]},{"@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\/3945","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=3945"}],"version-history":[{"count":0,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/posts\/3945\/revisions"}],"wp:attachment":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/media?parent=3945"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/categories?post=3945"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/tags?post=3945"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}