{"id":4002,"date":"2010-01-15T09:40:12","date_gmt":"2010-01-15T06:40:12","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/01\/15\/hicbir-adalete-sigmayan-sayisiz-catisma-ve-acilar-iyi-bir-tanriya-nasil-maledilebilirdi-nietzsche-biyografisi\/"},"modified":"2010-01-15T09:40:12","modified_gmt":"2010-01-15T06:40:12","slug":"hicbir-adalete-sigmayan-sayisiz-catisma-ve-acilar-iyi-bir-tanriya-nasil-maledilebilirdi-nietzsche-biyografisi","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/01\/15\/hicbir-adalete-sigmayan-sayisiz-catisma-ve-acilar-iyi-bir-tanriya-nasil-maledilebilirdi-nietzsche-biyografisi\/","title":{"rendered":"Hi\u00e7bir adalete s\u0131\u011fmayan, say\u0131s\u0131z \u00e7at\u0131\u015fma ve ac\u0131lar iyi bir Tanr\u0131ya nas\u0131l maledilebilirdi? | Nietzsche Biyografisi"},"content":{"rendered":"

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Frederic Nietzsche (Friedrich-Wilhelm) 18 Ekim 1844’te do\u011fdu. Babas\u0131 Karl Ludwig, Lutzen yak\u0131nlar\u0131ndaki Rocken Protestan Kilisesi’nin papaz\u0131yd\u0131. Annesi Francesca Ehler’in de bir papaz ailesinden olmas\u0131 nedeniyle Nietzsche’nin \u00e7ocuklu\u011fu sayg\u0131 ve sevgi dolu hatta -Kant gibi- dindar bir \u00e7evrede ge\u00e7ti. \u00c7ocukluk y\u0131llar\u0131n\u0131n ba\u015fl\u0131ca \u00fcz\u00fcnt\u00fcs\u00fc, babas\u0131n\u0131n sa\u011fl\u0131k durumunun genellikle k\u00f6t\u00fc olu\u015fuydu. Aradan zaman ge\u00e7ince babas\u0131n\u0131n hastal\u0131\u011f\u0131na tan\u0131 konmas\u0131 giderek g\u00fc\u00e7le\u015fti. O\u011fluna kal\u0131t\u0131msal olarak ge\u00e7irdi\u011fi \u015fiddetli migren a\u011fr\u0131lar\u0131na, daha sonra \u00e7ok \u00e7abuk ilerleyen bir beyin t\u00fcm\u00f6r\u00fcn\u00fcn neden oldu\u011fu san\u0131lmaktad\u0131r.<\/p>\n

Baba Karl Ludwig, 30 Temmuz 1849’da hemen hemen k\u00f6rle\u015fmi\u015f olarak \u00f6ld\u00fc. Kat\u0131 geleneklere sahip kad\u0131nlar\u0131n onun bak\u0131m\u0131n\u0131 \u00fcstlenmeleri nedeniyle, Nietzsche’nin duygular\u0131n\u0131n derinliklerinde bu uzun ve bunal\u0131ml\u0131 y\u0131llar\u0131n izi kalm\u0131\u015ft\u0131r.
Nietzsche bu y\u0131llar\u0131n\u0131, Namburg’da annesi, halalar\u0131 ve gen\u00e7 k\u0131zkarde\u015finin (Elizabeth) yan\u0131nda ge\u00e7irdi. \u0130lk\u00f6\u011frenimini bu kentte (B\u00fcrgerschule) tamamlad\u0131. \u00c7al\u0131\u015fkan ve kendi halinde bir \u00e7ocuktu. K\u00fc\u00e7\u00fck ya\u015fta, dinin yeterli \u00e7\u00f6z\u00fcmler getiremedi\u011fi sorunlara y\u00f6neldi. Varolu\u015f nedenleri hakk\u0131nda kendi kendisine sorular soruyordu gen\u00e7 Nietzsche. Bu t\u00fcrden sorular\u0131, Baudelaire, Edgar A. Poe ya da L. Pirandello gibi \u00f6zel ki\u015filikler de \u00e7ocukluklar\u0131nda sormu\u015flard\u0131 ve sonras\u0131nda kendilerinin, ailelerine kar\u015f\u0131 yabanc\u0131la\u015ft\u0131klar\u0131n\u0131 farketmi\u015flerdi. \u00d6\u011frenim sorunlar\u0131 nedeniyle Nietzsche, kendisine sahte bir Polonyal\u0131 soya\u011fac\u0131 yaratmak zorundayd\u0131. Ekim 1853’de alt\u0131 y\u0131l kalaca\u011f\u0131 Citadelle de Pforta Ortaokulu’na girdi. Bu s\u00fcre\u00e7, gizli tutkular\u0131 de\u011fil, sorunsuz ge\u00e7en bir alt\u0131 y\u0131l\u0131 i\u00e7erir. Burada yar\u0131 askeri ya\u015fam\u0131n\u0131n \u00e7ekilmezli\u011fine kar\u015f\u0131n do\u011fa\u00e7lama \u00e7ald\u0131\u011f\u0131 bestelerde huzur buldu.<\/p>\n

\u0130lk duraksamalar\u0131 ortaokulun ba\u015flang\u0131\u00e7 y\u0131l\u0131nda ortaya \u00e7\u0131kt\u0131. On \u00fc\u00e7 ya\u015f\u0131nda ilk otobiyografisini yazd\u0131. K\u00f6t\u00fcl\u00fck olgusu, daha o zamandan kafas\u0131n\u0131 kurcal\u0131yordu. Hi\u00e7bir adalete s\u0131\u011fmayan, say\u0131s\u0131z \u00e7at\u0131\u015fma ve ac\u0131lar iyi bir Tanr\u0131ya nas\u0131l maledilebilirdi? \u00c7ocu\u011fun k\u00fc\u00e7\u00fck ya\u015fta kayg\u0131 ile tan\u0131k oldu\u011fu, \u00f6zellikle bedensel ac\u0131 ve i\u015fkencelerin kayna\u011f\u0131 neydi? Bu ku\u015fkular Nietzsche’nin bilincinde geli\u015fecek, d\u00f6rt y\u0131l sonra, 1861 y\u0131l\u0131nda ilk \u015fiirinin esin kayna\u011f\u0131 olacakt\u0131. Bilinmeyen Tanr\u0131ya, yaln\u0131zca can s\u0131k\u0131nt\u0131s\u0131ndan kurtulmak amac\u0131yla uzaya d\u00fcnyalar f\u0131rlatan ve sonras\u0131nda hi\u00e7 ald\u0131rmaks\u0131z\u0131n onlar\u0131 kendi yazg\u0131lar\u0131yla ba\u015fba\u015fa b\u0131rakan o sanat\u00e7\u0131 Tanr\u0131… H\u0131ristiyan Tanr\u0131dan, vicdanlar\u0131 dikkatle izleyen ve su\u00e7luluk duygusu d\u00fcrt\u00fcs\u00fcyle onlar\u0131 do\u011fru yola sokan ahlak\u00e7\u0131 Tanr\u0131dan -Rousseau ve Kant’\u0131n Tanr\u0131s\u0131ndan- daha \u015fimdiden ne kadar da uzakla\u015fm\u0131\u015ft\u0131!<\/p>\n

\u00d6\u011frenimini bitirip diplomas\u0131n\u0131 alan Nietzsche, Bonn \u00dcniversitesi’ne kaydoldu. Ona yard\u0131m etmek i\u00e7in kendilerini baz\u0131 \u015feylerden mahrum eden iyiliksever kad\u0131nlar\u0131n kayg\u0131lar\u0131n\u0131 azaltmak i\u00e7in ilahiyat derslerini izliyordu. Ama \u00f6zellikle dilbilim ile ilgileniyordu. Bu \u00f6\u011frencinin ola\u011fan\u00fcst\u00fc yeteneklerini hemen farkeden doktor Ritschl’\u0131n derslerinde Nietzsche, felsefesine gereksinim duydu\u011fu y\u00f6ntemi bulacakt\u0131. Nietzsche Ren Nehri’nin romantik k\u0131y\u0131lar\u0131n\u0131n, Yedi Tepe’nin \u00fczerindeki Saint-Jean’\u0131n \u0131\u015f\u0131klar\u0131n\u0131n ve tart\u0131\u015fmalar\u0131n kavgalar\u0131 izledi\u011fi tavernalardaki i\u00e7ki alemlerinin \u00e7ekicili\u011fine kar\u015f\u0131n, daha b\u00fcy\u00fck bir ilgi i\u00e7in Leipzig’e giden bu e\u015fsiz ustan\u0131n (Ritschl) ard\u0131ndan Leipzig’e gitti. Burada, ya\u015fam\u0131n\u0131 etkileyecek iki \u00f6nemli kar\u015f\u0131la\u015fma onu bekliyordu. <\/p>\n

Schopenhauer’de bekledi\u011fi cesur e\u011fitimciyi buldu. Schopenhauer’in \u2018Doyurucu Mant\u0131\u011f\u0131n Yeterlili\u011fi\u2019 ad\u0131n\u0131 verdi\u011fi d\u00f6rt a\u015famal\u0131 felsefesini a\u00e7t\u0131\u011f\u0131 \u2018Bir \u00c7e\u015fit Arzu ve Temsil D\u00fcnyas\u0131\u2019 adl\u0131 \u00f6nemli yap\u0131t\u0131n\u0131 b\u00fcy\u00fck bir a\u00e7l\u0131kla okudu. Bu yap\u0131t\u0131n estetik yan\u0131n\u0131 kabul etti\u011fi gibi, metafizik yan\u0131n\u0131 da kabul ediyordu. Zaten biri \u00f6tekine s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131yd\u0131. Ahlaki \u00f6nyarg\u0131lar\u0131 ve yan\u0131lsamalar\u0131 bir kez a\u015ft\u0131ktan sonra, d\u00fcnya ona tad\u0131n\u0131 \u00e7\u0131karabilece\u011fimiz bir g\u00f6steri alan\u0131 gibi g\u00f6r\u00fcnmeye ba\u015flam\u0131\u015ft\u0131. \u00c7\u00fcnk\u00fc ayn\u0131 zamanda kendisinin seyircisi olmay\u0131 da \u00f6\u011freniyordu. Ama Apollon’un iyili\u011finin sergilendi\u011fi bu parlak renkli \u00f6rt\u00fcn\u00fcn arkas\u0131nda, ki\u015fisel istekleri yans\u0131tan tutkular\u0131 y\u00fcz\u00fcnden kendisini par\u00e7alayan bir Tanr\u0131 da u\u00e7 vermeye ba\u015flam\u0131\u015ft\u0131.<\/p>\n

Nietzsche o zamanlar di\u011fer pek \u00e7ok insanda g\u00f6r\u00fclece\u011fi gibi, ilk d\u00fcellosunun yara izinden gurur duyan bir Alman \u00f6\u011frenciydi. (Yaln\u0131zca \u00f6zel durumlarda olu\u015fabilen romantik ortamlarda ya\u015fanabilecek \u015feyleri Pirandello \u00fczerine yapt\u0131\u011f\u0131m biyografi \u00e7al\u0131\u015fmas\u0131nda g\u00f6sterdim.) Nitekim Wagner’de bir konserden sonra ilk kez gitti\u011fi Leipzig’in romantik ortam\u0131ndan \u00e7ok etkilenmi\u015f ve Nietzsche gibi o da bu kenti, kendisini geli\u015ftirebilece\u011fi bir yer olarak g\u00f6rm\u00fc\u015ft\u00fc. Wagner’in Sahra Top\u00e7u Birli\u011fi’nde ge\u00e7en bir y\u0131ll\u0131k askerlik g\u00f6revi sonras\u0131nda, geri d\u00f6nmekte acele etti\u011fi Leipzig’de her ikisinin de dehas\u0131n\u0131 kabul ettikleri Beethoven’a duyduklar\u0131 hayranl\u0131k onlar\u0131 birbirlerine yak\u0131nla\u015ft\u0131rd\u0131. Ya\u015fam onlar\u0131 yan yana getirmi\u015fti.<\/p>\n

Wagner, Lucerne yak\u0131nlar\u0131ndaki Tribschen’e yerle\u015fmi\u015fti. Orada, t\u0131pk\u0131 at gezintisine \u00e7\u0131km\u0131\u015f \u015fi\u015fman kad\u0131nlar\u0131 and\u0131ran da\u011f manzaralar\u0131n\u0131n d\u00fczensiz \u015fekillerinin ard\u0131nda gizlenen uyumu ke\u015ffetmek, b\u00fcy\u00fck yap\u0131tlar, \u00f6zellikle \u2018D\u00f6rtleme\u2019sini bestelemek, bir de sad\u0131k dostu ve en iyi yorumcusu olan orkestra \u015fefi Hans Von B\u00fclow’un o zamanlar h\u00e2l\u00e2 kar\u0131s\u0131 olan Cosima Lizst’e kar\u015f\u0131 duydu\u011fu \u015fiddetli a\u015fk\u0131 saklama i\u00e7in s\u0131\u011f\u0131nm\u0131\u015ft\u0131. \u00d6te yandan Nietzsche’de, Ritschl’\u0131n \u00f6nerisi \u00fczerine, Basel \u00dcniversitesi’ne dilbilim hocas\u0131 olarak atan\u0131r. B\u00f6ylece, 17 May\u0131s 1869’da ba\u015flayan ve May\u0131s 1877’ye kadar s\u00fcren verimli bir s\u0131cak dostluk ba\u015flar. Bu ayn\u0131 zamanda d\u0131\u015fa vurulamayan yanl\u0131\u015f anla\u015f\u0131lmalar\u0131 i\u00e7erecek bir s\u00fcre\u00e7 olacak ve sonu\u00e7ta iki insan aras\u0131ndaki ba\u011f kopacakt\u0131r. Wagner bu s\u0131cak yanda\u015f\u0131n kendisine sa\u011flad\u0131\u011f\u0131 olanaklar\u0131, \u00f6nc\u00fcs\u00fc oldu\u011fu \u00f6ne s\u00fcrd\u00fc\u011f\u00fc m\u00fczikal devrimine katk\u0131da bulunabilecek d\u00fc\u015f\u00fcnce zenginli\u011fini fark etmi\u015f miydi? Ku\u015fkusuz… Ama Cosima daha keskin g\u00f6r\u00fc\u015fl\u00fcyd\u00fc… Dehas\u0131na olan g\u00fcveni y\u00fcz\u00fcnden ba\u015f\u0131 d\u00f6nen bir kompozit\u00f6re arkada\u015f\u0131n\u0131n \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc nas\u0131l kabul ettirebilirdi ki?<\/p>\n

28 May\u0131s 1869’da, Nietzsche co\u015fkulu bir kalabal\u0131k \u00f6n\u00fcnde \u2018Homeros ve Klasik Dilbilim\u2019 hakk\u0131nda muhte\u015fem bir s\u00f6ylev verir. Felsefesi, ara\u015ft\u0131rmalar\u0131n anla\u015f\u0131lmas\u0131 g\u00fc\u00e7 duygular\u0131, \u2018Diogen Laerce\u2019 \u00fczerine doktora tezini haz\u0131rlayan gen\u00e7 bir dilbilimcinin d\u00fczeyi zaten yeterince \u015fa\u015f\u0131rt\u0131c\u0131d\u0131r. Fakat, herkesin hayran oldu\u011fu bu gen\u00e7 \u00fcstad\u0131n tehlikeli ara\u015ft\u0131rmalara \u00e7oktan demir att\u0131\u011f\u0131n\u0131 kim akl\u0131na getirebilirdi ki? Dilbilim dersleri ve iki y\u0131l boyunca okutulan “Yunan Trajedisi D\u00f6neminde Felsefenin Do\u011fu\u015fu” dersine ait notlar\u0131, ancak \u00f6l\u00fcm\u00fcnden sonra ortaya \u00e7\u0131kar. Ama ba\u015far\u0131s\u0131 da yads\u0131nmaz. Daha 1870 y\u0131l\u0131nda hen\u00fcz 27 ya\u015f\u0131ndayken ordinary\u00fcs profes\u00f6rl\u00fck k\u00fcrs\u00fcs\u00fcne \u00e7\u0131kmas\u0131 bunun kan\u0131t\u0131d\u0131r.<\/p>\n

Nietzsche’nin, \u00fclkesi Almanya’n\u0131n y\u00fcceli\u011fine inand\u0131\u011f\u0131 bir d\u00f6nemi vard\u0131r. Ama k\u0131sa s\u00fcrede, bu y\u00fccelik Nietzsche i\u00e7in duygular\u0131n en sahtelerinden biri haline gelecektir. Oysa bir d\u00f6nem yenik d\u00fc\u015fm\u00fc\u015f Fransa’ya nas\u0131l da ac\u0131 bir alayla bakm\u0131\u015ft\u0131! \u0130yi olmayan sa\u011fl\u0131k durumu, Metz’in ku\u015fat\u0131lma harek\u00e2t\u0131nda ona yaln\u0131zca cephede hastabak\u0131c\u0131l\u0131k yapma olana\u011f\u0131 verir. 1871 y\u0131l\u0131nda Basel’deki \u00f6\u011fretim \u00fcyeli\u011fi s\u00fcreci yeniden ba\u015flar ve Wagner’e \u2018Trajedinin Do\u011fu\u015fu\u2019 ad\u0131ndaki yap\u0131t\u0131n\u0131n elle yaz\u0131lm\u0131\u015f metnini okur. Wagner ise, bu yap\u0131tta yaln\u0131zca operas\u0131n\u0131n savunmas\u0131n\u0131 ve ortak hocalar\u0131 Schopenhauer’in d\u00fc\u015f\u00fcncelerinin cesur bir yorumunu g\u00f6rmek istiyordu. \u2018\u00c7i\u00e7eron ve \u0130talya’da R\u00f6nesans\u2019\u0131n yazar\u0131 olan Jacob Burckhardt ile dostlu\u011fu da ayn\u0131 y\u0131l kurulmu\u015ftur. Burckhardt, Basel \u00dcniversitesi’nde be\u011feni ve sayg\u0131 g\u00f6rmektedir. O nedenle Nietzsche’nin Basel’i terk etme \u00f6nerisini reddeder.<\/p>\n

1872 y\u0131l\u0131nda yay\u0131mlanan b\u00fcy\u00fck yap\u0131t\u0131 \u2018Trajedinin Do\u011fu\u015fu\u2019, Nietzsche’nin felsefesindeki farkl\u0131la\u015fman\u0131n ilk ciddi belirtisidir. Yunanl\u0131 felsefecilere kar\u015f\u0131 duydu\u011fu merak, basit bir bak\u0131\u015f a\u00e7\u0131s\u0131 geni\u015flemesi olarak yorumlanabilirdi. Nietzsche burada trajedi \u00fczerine tart\u0131\u015fmalar\u0131 yeniden ele almakla s\u00f6zc\u00fck k\u00f6klerinden yola \u00e7\u0131karak, d\u00fc\u015f\u00fcnce ve olgular\u0131n i\u00e7eriklerinin ara\u015ft\u0131r\u0131lmas\u0131 i\u00e7in \u00e7aba harcanmas\u0131n\u0131n gereklili\u011fini kavram\u0131\u015ft\u0131. Leipzig’deki ustas\u0131 Schopenhauer, en sevdi\u011fi \u00f6\u011frencisinin d\u00fczeyi hakk\u0131nda yan\u0131lmam\u0131\u015ft\u0131r. S\u00f6z konusu olan, herkesin bir par\u00e7as\u0131 oldu\u011fu ya\u015fam denen trajik ve ba\u015f d\u00f6nd\u00fcr\u00fcc\u00fc oyun d\u00fcnyas\u0131n\u0131n yarat\u0131l\u0131\u015f\u0131n\u0131 ke\u015ffetmeye giri\u015fen Sokrates \u00f6ncesi d\u00fc\u015f\u00fcn\u00fcrlerin portrelerinin iyi \u00e7izilmesi, dahas\u0131, varl\u0131\u011f\u0131n olas\u0131 olas\u0131 \u00fc\u00e7 d\u00fc\u015f\u00fcncesini Anaksimandros, Herakleitos ve Parmenides adlar\u0131 alt\u0131nda yerle\u015ftirmekti. O zamanda kadar geleneksel d\u00fc\u015f\u00fcncenin hi\u00e7bir itiraz g\u00f6rmeksizin h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc Renevi felsefe gelene\u011finde, kendisine y\u00f6nelik incitici bir k\u0131nama e\u011filimi de ba\u015flam\u0131\u015ft\u0131 bu arada. Her \u015feyi de\u011fi\u015ftirmeyi isteyen ve t\u00fcm putlar\u0131 su\u00e7layan s\u00fcrekli bir sald\u0131rganl\u0131k yerine, birka\u00e7 itiraz s\u00f6z konusuydu. Ho\u015fg\u00f6r\u00fcs\u00fcz bir konferans\u00e7\u0131n\u0131n, Nietzsche’nin zaman a\u015f\u0131m\u0131na u\u011fram\u0131\u015f ve k\u00f6hnele\u015fmi\u015f olduklar\u0131n\u0131 \u00f6ne s\u00fcrd\u00fc\u011f\u00fc \u00fcniversiteler de buna dahildi.<\/p>\n

1873 ve 1874’de \u2018Zamans\u0131z D\u00fc\u015f\u00fcnceler\u2019in ilk \u00fc\u00e7 makalesi yay\u0131mland\u0131. (\u0130lki David Strauss’a kar\u015f\u0131 sert bir sald\u0131r\u0131yd\u0131… Oysa ikincisi \u00f6zellikle k\u00fclt\u00fcre ve tarihe sald\u0131r\u0131yordu.) Bu yaz\u0131larla, meslekta\u015flar\u0131na ve \u00f6\u011frencilerine t\u00fcm t\u00fcrden tart\u0131\u015fmalar i\u00e7in daha fazla beklemenin gereksiz oldu\u011fu mesaj\u0131n\u0131 veriyordu.<\/p>\n

Me\u015falelerle Ren k\u0131y\u0131lar\u0131na gidip, nehre kar\u015f\u0131 \u015fark\u0131lar s\u00f6yleme ve kafa \u00e7ekme zaman\u0131 sona ermi\u015fti! Nietzsche kendi yerini, dilbilime sad\u0131k kalan Erwin Rohde’a b\u0131rakmay\u0131 d\u00fc\u015f\u00fcn\u00fcyordu. Gittik\u00e7e \u00e7o\u011falan ba\u015f a\u011fr\u0131lar\u0131na eklenen g\u00f6rme bozukluklar\u0131, iyile\u015fme umudunu iyice azaltm\u0131\u015ft\u0131 ve babas\u0131n\u0131n hastal\u0131\u011f\u0131n\u0131n izleri akl\u0131ndan \u00e7\u0131km\u0131yordu. Lugano’da ger\u00e7ekle\u015fen ilk k\u0131sa g\u00f6r\u00fc\u015fme bekleneni vermemi\u015fti.<\/p>\n

1873 y\u0131l\u0131ndan sonra, Nietzsche’nin ruhsal ki\u015fili\u011findeki b\u00f6l\u00fcnme a\u00e7\u0131\u011fa \u00e7\u0131kmaya ba\u015flar. Durmadan gezinen bir gezgin ve \u2018Bir\u2019in \u2018\u0130ki\u2019 oldu\u011fu zamana kadar kendisine a\u015fama a\u015fama e\u015flik eden bir \u2018G\u00f6lge\u2019ye tan\u0131k oluruz. \u0130\u015fte \u2018Zerd\u00fc\u015ft\u2019 bu g\u00fcnlerde beliriverecekti. Her \u015feyden yava\u015f yava\u015f kopmaktayd\u0131. Yaln\u0131zl\u0131\u011fa \u00e7ekilmi\u015fti. Eski arkada\u015flar\u0131n\u0131n \u2018Bayreuth\u2019a yapt\u0131\u011f\u0131 \u00f6vg\u00fcyle \u015fa\u015f\u0131rtt\u0131\u011f\u0131 Wagner’den bile uzakla\u015fm\u0131\u015ft\u0131. Kopu\u015f onu \u00f6nce g\u00fcneye, daha sonrada Bernina’n\u0131n buzullar\u0131na do\u011fru g\u00f6t\u00fcrd\u00fc. Kas\u0131m 1876’dan, May\u0131s 1877’ye kadar Sorrente’deki ihtiyar arkada\u015f\u0131 Malvida von Meysenbug’un yan\u0131ndaki ikamet tek molayd\u0131. Malvida, Nietzsche ve Wagner’lere, uzun yak\u0131nla\u015fma gezileri d\u00fczenleyerek iki dostun aras\u0131ndaki anla\u015fmazl\u0131\u011fa son vermeyi d\u00fc\u015f\u00fcn\u00fcyordu. Ona g\u00f6re, d\u00fc\u015f\u00fcnce ayr\u0131l\u0131klar\u0131ndan do\u011fan ge\u00e7imsizliklerden \u00e7ok, hastal\u0131kl\u0131 bir durum s\u00f6z konusuydu. Fakat, denizin iki aklan\u0131n\u0131n her iki yan\u0131nda duran \u2018Mutlu Adalar\u2019\u0131n g\u00f6z\u00fckt\u00fc\u011f\u00fc yal\u0131yarlar\u0131n \u00fczerinde yap\u0131lan gezintilerde, iki dostun aras\u0131nda yaln\u0131zl\u0131k vard\u0131. Ama\u00e7lar\u0131 art\u0131k ne kadar da ayr\u0131yd\u0131! Wagner \u2018Parsifal\u2019in H\u0131ristiyan ezgilerini dinliyordu… Nietzsche ise insan\u0131n dolays\u0131z olarak Prom\u00e9th\u00e9\u00e9’ye d\u00f6n\u00fc\u015fece\u011fini, hen\u00fcz uzakta olan bir gelecekte \u2018\u00dcstinsan\u2019\u0131n yakla\u015ft\u0131\u011f\u0131n\u0131 \u00f6nceden seziyordu. \u2018G\u00f6lge\u2019 b\u00fcy\u00fcyordu… Epomeo’nun doru\u011funda, s\u0131k\u0131nt\u0131l\u0131 gemicilerin kar\u015f\u0131s\u0131nda dikili bir fener gibi g\u00f6r\u00fcn\u00fcyordu… <\/p>\n

“Zerd\u00fc\u015ft adan\u0131n tepesinden, sabahleyin erken saatte di\u011fer k\u0131y\u0131ya ula\u015fmak i\u00e7in yola \u00e7\u0131kt\u0131\u011f\u0131nda vakit gece yar\u0131s\u0131yd\u0131… \u00c7\u00fcnk\u00fc gemiye binmek istedi\u011fi yer oras\u0131yd\u0131.<\/p>\n

Bu k\u0131y\u0131da yabanc\u0131 gemilerin demir atmaktan ho\u015fland\u0131klar\u0131 iyi bir koy vard\u0131.<\/p>\n

Bu gemiler denizi a\u015fmak isteyen baz\u0131 ki\u015fileri Bienheureus adalar\u0131ndan beraberlerinde getirirlerdi.<\/p>\n

Zerd\u00fc\u015ft da\u011fa t\u0131rman\u0131rken yaln\u0131z ba\u015f\u0131na yapt\u0131\u011f\u0131 bir\u00e7ok yolculu\u011fu d\u00fc\u015f\u00fcn\u00fcyordu, daha \u00f6nce ne \u00e7ok tepe ve doruk a\u015fm\u0131\u015ft\u0131…”<\/p>\n

…Basel’e geri d\u00f6n\u00fc\u015f\u00fcn\u00fc izleyen y\u0131llar \u00fcz\u00fcnt\u00fc ve umutsuzlukla doluydu. Terk edilmi\u015f s\u0131ralar\u0131n \u00f6n\u00fcnde, filozofun daha \u00f6nce g\u00f6z\u00fcpek d\u00fc\u015f\u00fcncelerinden geriye kalansa, bir par\u00e7a avuntuydu. Ad\u0131 \u2018Bir \u0130tiraf\u2019 olan i\u00e7tenlikli kitab\u0131n\u0131 yazd\u0131. Asl\u0131nda bu kitab\u0131nda, merhamet duygusundan ve tedirginlik duygusunun tuzaklar\u0131ndan yakas\u0131n\u0131 s\u0131y\u0131rmak i\u00e7in g\u00f6sterdi\u011fi bo\u015f \u00e7abay\u0131 dile getirmemi\u015f midir? Baden-Baden’de \u00f6nerilen tedaviler i\u015fe yaram\u0131yordu. Nietzsche rutubetli havaya ve ya\u011fmur ile n\u00f6betle\u015fe gelen sislere sabredemiyordu. Oysa Naumburg’da, kayg\u0131l\u0131 ve \u00fcz\u00fcnt\u00fcl\u00fc annesinin yan\u0131nda ge\u00e7irdi\u011fi k\u0131\u015f daha da tehlikeliydi.<\/p>\n

Nietzsche’nin ya\u015fam\u0131ndaki ak\u0131\u015f\u0131n\u0131 belirleyecek karar saati gelip \u00e7atm\u0131\u015ft\u0131: Ciddi insanlar i\u00e7in bunun ad\u0131 delilikti. \u00c7\u00fcnk\u00fc, Basel’in profes\u00f6r\u00fcn\u00fc \u015fereflerin en b\u00fcy\u00fc\u011f\u00fcne ta\u015f\u0131yabilecek parlak bir kariyerin terk edili\u015fi ba\u015fka t\u00fcrl\u00fc nas\u0131l cezaland\u0131r\u0131labilirdi ki? Nietzsche’nin \u00f6teden beri kendine \u00f6zg\u00fc de\u011fer yarg\u0131lar\u0131 vard\u0131…<\/p>\n

Ya\u015fam\u0131n de\u011ferlerine varolu\u015f\u00e7ulardan \u00e7ok daha farkl\u0131 bak\u0131yordu. Onun kabul etti\u011fi biricik \u015fey, sahte olmayan tek de\u011fer olan d\u00fcr\u00fcstl\u00fckt\u00fc. Belki de d\u00f6nemin d\u0131\u015f\u0131nda bir sonsuzluk kabul etmiyor, bu sonsuzlu\u011fu kendi i\u00e7inde yaratmak istiyordu.<\/p>\n

On y\u0131l sonra, “Filozof nedir?” diye kendi kendisine soracakt\u0131. Bir filozof kendinden ne isteyebilirdi? Elbette, i\u00e7inde bulundu\u011fu zaman\u0131 a\u015f\u0131p, kal\u0131c\u0131 olmay\u0131. Bu en zor olan\u0131 ba\u015farabilmek i\u00e7in neler yapmal\u0131, nelerle sava\u015fmal\u0131yd\u0131? Zaman\u0131 a\u015fmak kolay olmayacakt\u0131. <\/p>\n

“Ben Wagner gibiyim, \u015fimdiki zaman\u0131n insan\u0131yla -gerilemekte olan-, t\u00fcm di\u011fer insanlarla benim aramdaki tek fark, benim bu gerilemeyi anlamam ve buna kar\u015f\u0131 kendimi korumamd\u0131r”<\/p>\n

\u00c7abucak kabul edilen bir istifay\u0131 izleyen 1879 y\u0131l\u0131 daha az korkun\u00e7 de\u011fildi. Bu y\u0131l, hastan\u0131n ruh ve bedeninin, \u00e7aresi olmayan bir iflasa do\u011fru s\u00fcr\u00fcklendi\u011fini a\u00e7\u0131\u011fa \u00e7\u0131karan y\u0131ld\u0131. \u00c7\u00f6z\u00fcms\u00fcz bir hastal\u0131ktan kurtulmak i\u00e7in hangi tedaviye ba\u015fvurmal\u0131yd\u0131? Canl\u0131l\u0131\u011f\u0131n f\u0131\u015fk\u0131ran kaynaklar\u0131 yeniden nereden bulunmal\u0131yd\u0131? Gerekli enerjiyi bulamadan, iradenin yapabilece\u011fi, kurtulu\u015fu olmayan bir sava\u015fta en son g\u00fcc\u00fc t\u00fcketmekten ba\u015fka bir \u015fey olamazd\u0131. Eski dostlar uzakla\u015ft\u0131\u011f\u0131na g\u00f6re, ba\u015f\u0131bo\u015f gezgin, \u00f6zlemini duydu\u011fu anlay\u0131\u015fl\u0131 yeni arkada\u015flara nerede rastlayacakt\u0131? O s\u0131ralar, hastal\u0131\u011f\u0131na zorlanarak da olsa bir ritim kabul ettirebilece\u011fi inanc\u0131yla, d\u00fc\u015f\u00fcncesini karartan sislerden ka\u00e7\u0131yor, a\u00e7\u0131k havalar\u0131, kendisine iyi gelen hafif r\u00fczg\u00e2r ve \u0131\u015f\u0131\u011f\u0131 buluyordu. Ruhsal sa\u011fl\u0131\u011f\u0131n dayana\u011f\u0131, \u2018Ben ve O\u2019nun aras\u0131ndaki yok olan dengeyi yeniden yazmaya ba\u015flad\u0131. \u2018Gezgin ve G\u00f6lgesi\u2019nin g\u00f6z kama\u015ft\u0131r\u0131c\u0131 \u00f6zdeyi\u015fleri, aforizmalar d\u00fcnyas\u0131n\u0131n parlak doruk \u00e7izgileridir.<\/p>\n

H\u00e2l\u00e2 Almanlar\u0131n esiri olan Garda G\u00f6l\u00fc’n\u00fcn kuzeyindeki en u\u00e7 noktas\u0131, Riva’da, k\u0131sa bir s\u00fcre kald\u0131ktan sonra, Venedik’e, Peter Gast’\u0131n yan\u0131na gitti. Bu kent belki sa\u011fl\u0131ks\u0131zd\u0131, fakat Nietzsche i\u00e7in m\u00fczi\u011fin kendisiydi. Sad\u0131k dostuyla piyanoda d\u00f6rt elle do\u011fa\u00e7lama \u00e7al\u0131nan ezgiler kendine gelmesini sa\u011fl\u0131yordu. Hasta ve gittik\u00e7e \u00e7\u0131lg\u0131nl\u0131\u011f\u0131n u\u00e7urumlar\u0131na d\u00f6n\u00fck g\u00f6zleri \u00f6n\u00fcnde, \u015fimdiden b\u00fcy\u00fck projelerin tasla\u011f\u0131 \u00e7izilmektedir. Marienbad kapl\u0131calar\u0131nda ge\u00e7irilen can s\u0131k\u0131c\u0131 bir yazdan sonra, iki arkada\u015f Cenova’da ortaya \u00e7\u0131kacaklard\u0131r. Burckhardt’\u0131n kendisine s\u00f6zetti\u011fi soylu kent, bir zamanlar Kristof Kolomb ve arkada\u015flar\u0131n\u0131n maceralar\u0131n en g\u00fczeline do\u011fru yola \u00e7\u0131kt\u0131klar\u0131 bu capcanl\u0131 liman Nietzsche’nin t\u00fcm \u00f6zlemlerini tatmin eder.<\/p>\n

Bu saraylar\u0131n her ta\u015f\u0131n\u0131n i\u00e7inde e\u015fsiz bir ki\u015fili\u011fin damgas\u0131 yer almaktad\u0131r. Cenova denize a\u00e7\u0131ld\u0131\u011f\u0131 gibi, gelece\u011fe de bakan, \u00e7a\u011fr\u0131 ve \u00e7\u0131\u011fl\u0131klarla \u00e7\u0131nlayan bir kentti… Uzaklardaki topraklarda, Barcelona ve Sierras\u0131’nda, havas\u0131n\u0131n her zaman berrak oldu\u011fu Meksika ve \u00e7\u0131plak yaylalar\u0131nda, yola \u00e7\u0131kma haz\u0131rl\u0131klar\u0131nda at\u0131lan \u00e7\u0131\u011fl\u0131klar aras\u0131nda, g\u00fcne\u015ften kavrulmu\u015f bir Afrika’n\u0131n seraplar\u0131 ke\u015ffedilir. Nietzsche de, hi\u00e7bir \u015feyin \u00f6l\u00e7\u00fcl\u00fcp bi\u00e7ilmedi\u011fi, her \u015feyin ba\u015fka ve de\u011fi\u015fik oldu\u011fu bu misafirperver topraklara do\u011fru demir almay\u0131 d\u00fc\u015f\u00fcn\u00fcyordu.<\/p>\n

Her yaz, Sils-Maria G\u00f6l\u00fc’n\u00fcn k\u0131y\u0131lar\u0131na geri d\u00f6nd\u00fc\u011f\u00fc bu kent, beklenen bulu\u015fmalar\u0131n da yeri olacakt\u0131. Recoara ve Portofino aras\u0131nda, geni\u015f k\u00f6rfezin son buldu\u011fu yerde ve Benina buzullar\u0131na do\u011fru t\u0131rmanan Fex Vadisi’nde, \u2018Zerd\u00fc\u015ft\u2019\u00fcn mesaj\u0131n\u0131 i\u015fitecekti. Kendi psikolojik durumunu, \u2018Sabah K\u0131z\u0131ll\u0131\u011f\u0131\u2019 adl\u0131 yap\u0131t\u0131nda ayd\u0131nl\u0131k, \u2018Sevin\u00e7li Bilim\u2019 adl\u0131 yap\u0131t\u0131nda ile i\u00e7inin kararm\u0131\u015f oldu\u011funu s\u00f6yleyerek yorumlar.<\/p>\n

Fakat Nietzsche’nin ge\u00e7mi\u015fteki tak\u0131nt\u0131lardan kesin olarak kurtulmas\u0131, bir daha geri d\u00f6nmeyi d\u00fc\u015f\u00fcnmemesi ve az rastlanan yazg\u0131s\u0131n\u0131 tamam\u0131yla tan\u0131mlayabilmesi i\u00e7in b\u00fcy\u00fck bir \u0131st\u0131rap gerekliydi. Bu ac\u0131, arkada\u015f\u0131n\u0131n gittik\u00e7e artan yaln\u0131zl\u0131\u011f\u0131na \u00fcz\u00fclen Malvida von Maysenbug’dan geldi. Malvida’nin Nietzsche’ye 1822’de Roma’da gen\u00e7 bir Yahudi k\u0131z\u0131 olan Lou Andreas Salom\u00e9 ile bir “kar\u015f\u0131la\u015fma” tertiplemesi, sad\u0131k dostun niyetine g\u00f6re payla\u015f\u0131lacak bir a\u015fk\u0131n hareket noktas\u0131ndan ba\u015fka bir \u015fey de\u011fildi. \u00d6nceleri, g\u00f6r\u00fcn\u00fc\u015fte co\u015fkulu bir \u00f6\u011frenci olan bu k\u0131r\u0131lgan k\u0131z, \u00e7ok \u00e7abuk bi\u00e7imde cesur bir kimli\u011fe kavu\u015fur. Bu se\u00e7kin arkada\u015f\u0131n g\u00f6revi, gezgini kendi kendisiyle bar\u0131\u015ft\u0131rmak ve onu yine bereketli Germen topraklar\u0131na yerle\u015ftirmektir. Ger\u00e7ekten de bu \u015f\u00fckran dolu aylar boyunca Nietzsche \u00f6\u011fretmenlik yapmak i\u00e7in Viyana’ya ya da kimbilir belki de Basel’e geri d\u00f6nmeyi hayal etmi\u015fti. Fakat ortam\u0131n ba\u015f d\u00f6nd\u00fcr\u00fcc\u00fc saatlerinin, zaman\u0131nda Siedfried’in s\u00f6zlerinin birbiri ard\u0131na s\u0131raland\u0131\u011f\u0131 Tribschen’in sessiz koridorlar\u0131nda kar\u015f\u0131l\u0131kl\u0131 g\u00fcven i\u00e7erisinde yap\u0131lan itiraflar\u0131n yerini derhal bir d\u00fc\u015f k\u0131r\u0131kl\u0131\u011f\u0131 alacakt\u0131. Anlay\u0131\u015fl\u0131l\u0131\u011f\u0131yla Nietzsche’nin karakterindeki birbirini tutmayan bir\u00e7ok g\u00f6r\u00fcn\u00fcm\u00fc ay\u0131rt eden Lou Salom\u00e9, sonunda onun do\u011fas\u0131nda olan a\u015f\u0131r\u0131l\u0131klardan, yanarda\u011fa benzeyen g\u00f6r\u00fcn\u00fc\u015f\u00fcnden korkmu\u015f ve onu frenleyemece\u011fini anlam\u0131\u015ft\u0131.<\/p>\n

Malvida’n\u0131n verdi\u011fi \u00f6\u011f\u00fctle, Wagner ve Nietzsche’yi bar\u0131\u015ft\u0131rmay\u0131 d\u00fc\u015f\u00fcn\u00fcyordu. Oysa bu bar\u0131\u015f imk\u00e2ns\u0131zd\u0131. Nietzsche, Bayreuth’deki g\u00f6r\u00fc\u015fmelerinde Lou Salom\u00e9’nin Wagner’in \u00f6n\u00fcnde diz \u00e7\u00f6kmesini ihanet olarak yorumluyordu. Nietzsche’nin dram\u0131nda ortaya \u00e7\u0131kan di\u011fer olaylar\u0131 yaln\u0131zca tahmini bir \u015fekilde izleyebiliriz. Ona kar\u015f\u0131 g\u00f6sterilen t\u00fcm davran\u0131\u015flar\u0131 tahmin etmek zorunday\u0131z. Kendi kendisini savunan bir arkada\u015f -Paul R\u00e9e- ya da ba\u015fka bir kad\u0131n\u0131n etkisini ku\u015fkusuz k\u0131skanan bir k\u0131z karde\u015finki gibi…\u015euras\u0131 kesin ki, romantik bir kopu\u015ftur bu ve bir daha hi\u00e7bir arkada\u015f\u0131n gelip yaln\u0131z adam\u0131n masas\u0131na oturmayaca\u011f\u0131n\u0131n kesin olarak bilinmesinin sonucudur. \u2018G\u00f6lge\u2019 ile yap\u0131lan diyalog o zaman ba\u015flad\u0131 ve bu s\u00fcrecin sonucunda, g\u00fczellik a\u00e7\u0131s\u0131ndan Beethoven’\u0131n IX. Senfonisi’ne e\u015fde\u011fer bir ba\u015fyap\u0131t\u0131n yarat\u0131lmas\u0131 ger\u00e7ekle\u015fmi\u015f oldu. Bu, bize yazg\u0131s\u0131yla bar\u0131\u015f\u0131k olmayan bir Faust’un maceras\u0131n\u0131 anlatan \u00e7ok uzun bir \u015fiirdir. Zaten peygamber bilmece gibi konu\u015fmaktad\u0131r ve yaln\u0131zca gelecekteki insanlar, \u00fc\u00e7 bin y\u0131l\u0131nda ya\u015fayacak olanlar mesaj\u0131 anlayabileceklerdir. Yaln\u0131zca\u2018\u00dcstinsan\u2019 olmay\u0131 sa\u011flayan, u\u00e7urumlar\u0131 a\u015fan k\u00f6pr\u00fcy\u00fc bulabileceklerdir.<\/p>\n

Bununla birlikte, Akdeniz’in geni\u015f ufuklar\u0131 ve \u00e7am a\u011fac\u0131n\u0131n bulundu\u011fu Bernina buzullar\u0131n\u0131 \u00e7evreleyen karanl\u0131k dar vadiler aras\u0131nda b\u00f6l\u00fcnm\u00fc\u015f bir ya\u015fam, bu gidi\u015fat\u0131 izliyordu. Fakat bir dans\u00e7\u0131n\u0131n hafif ad\u0131mlar\u0131n\u0131 \u00e7a\u011fr\u0131\u015ft\u0131ran kuzey r\u00fczg\u00e2r\u0131n\u0131n esti\u011fi Nice kenti, Cenova’n\u0131n yerini alm\u0131\u015ft\u0131. Cenova’n\u0131n sert ve rutubetli k\u0131\u015f\u0131, onun inat\u00e7\u0131 migren a\u011fr\u0131lar\u0131n\u0131 uyand\u0131rm\u0131\u015ft\u0131.<\/p>\n

Nice’de y\u0131l\u0131n ortalama 220 g\u00fcn\u00fc ya\u011f\u0131\u015fl\u0131 ge\u00e7iyordu ve kent, Zerd\u00fc\u015ft’\u00fcn \u00f6zellikle t\u0131rmanmaktan ho\u015flanaca\u011f\u0131 kayal\u0131klara sahipti. Burada mant\u0131\u011f\u0131 tamamen yenilecek ve m\u00fczik ba\u015flang\u0131\u00e7 noktas\u0131na d\u00f6nerek, \u00f6l\u00fcms\u00fcz \u015fiirinin en g\u00fczel k\u0131talar\u0131n\u0131 vurgulaya vurgulaya s\u00f6yleyen bir dansa d\u00f6n\u00fc\u015fecekti:<\/p>\n

“G\u00f6zlerinin i\u00e7ine bakt\u0131m, ey hayat; alt\u0131n par\u0131lt\u0131s\u0131 g\u00f6rd\u00fcm gece g\u00f6zlerinde senin -hazdan y\u00fcre\u011fim durdu:<\/p>\n

-Bir alt\u0131n kay\u0131\u011f\u0131n par\u0131ldad\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fcm gece sular\u0131nda,
batan, \u00e7\u0131kan, sallanan, yine \u00e7\u0131kan bir alt\u0131n kay\u0131\u011f\u0131n!
Bir bak\u0131\u015f bakt\u0131n ki hora delisi ayaklar\u0131ma,<\/p>\n

-g\u00fclen, saran, eriten, sarsan bir bak\u0131\u015f:<\/p>\n

\u00c7alparan\u0131 o k\u00fc\u00e7\u00fck ellerinde daha iki kez
t\u0131ng\u0131rdatm\u0131\u015ft\u0131m ki, hora \u00e7\u0131lg\u0131nl\u0131\u011f\u0131yla sars\u0131lmaya ba\u015flad\u0131 ayaklar\u0131m.”<\/p>\n

B\u00f6ylece bile bile \u00e7o\u011falt\u0131lan gerginliklerin egemenli\u011fi alt\u0131na giren bir d\u00fc\u015f\u00fcncenin dram\u0131 yo\u011funla\u015f\u0131r. Biz, bu sayfalarda bunu anlatmaya \u00e7al\u0131\u015ft\u0131k, bu dram\u0131n kar\u015f\u0131 konulamaz kas\u0131rgaya kadar gidi\u015fini i\u015fledik.<\/p>\n

Evet, Nietzsche kendi r\u0131zas\u0131yla Tanr\u0131 Dionysos’un izleyicisi olmakta, kendi kar\u015f\u0131tl\u0131klar\u0131 taraf\u0131ndan yaralanmakta, t\u0131pk\u0131 yok etmek i\u00e7in s\u00fcrekli yaratan ya\u015fam gibi, y\u0131lan\u0131n bir halkas\u0131n\u0131 and\u0131ran, h\u0131zlanan zaman \u2018Sonsuz D\u00f6n\u00fc\u015f\u2019\u00fcn simgesine d\u00f6n\u00fc\u015fmektedir.<\/p>\n

Zerd\u00fc\u015ft’\u00fcn tamamlanmas\u0131ndan sonra, dahi hastan\u0131n kafas\u0131ndaki projeler birbirlerini h\u0131zla izlediler. Art\u0131k yaln\u0131zca arada s\u0131rada kontrol edebildi\u011fi co\u015fkulu esin ile bunlardan baz\u0131lar\u0131 ger\u00e7ekle\u015fmi\u015fti. Hem \u0130ngilizlerin psikolojik ahlak s\u00f6ylevlerini, hem de dinsel ve metafizik ahlak s\u00f6ylevlerini \u00e7\u00fcr\u00fctmek isteyen \u2018Salt Akl\u0131n Ele\u015ftirisi\u2019 gibi g\u00f6z\u00fck\u00fcyordu. Kant’\u0131n d\u00fc\u015f\u00fcncesi, Nietzsche’ye gittik\u00e7e var\u0131lan son gibi g\u00f6z\u00fck\u00fcyordu. Yeniden g\u00f6zden ac\u0131 veren bir dostlu\u011fun bilan\u00e7osuna son noktay\u0131 koyan Wagner’in \u015eubat 1883’de Venedik’te meydana gelen ani \u00f6l\u00fcm\u00fc gibi. Belki de Nietzsche, \u2018Wagner’e Kar\u015f\u0131\u2019 adl\u0131 yergi yaz\u0131s\u0131n\u0131, kendi i\u00e7inde yok etmek istedi\u011fi su\u00e7luluk duygusunu, i\u00e7inde varolan korku ve ku\u015fkular\u0131 yoketmek i\u00e7in yazm\u0131\u015ft\u0131r. \u0130nsano\u011flunun saf\u00e7a ba\u011fland\u0131\u011f\u0131 putlar\u0131n maskelerini d\u00fc\u015f\u00fcren yap\u0131t\u0131 \u2018Putlar\u0131n Alacakaranl\u0131\u011f\u0131\u2019 nda da bu kayg\u0131 vard\u0131r.<\/p>\n

\u0130\u015fte o zaman, zorlama ele\u015ftiriler bir yana b\u0131rak\u0131lacak olursa, Zerd\u00fc\u015ft’\u00fcn mesaj\u0131 bir dinsizin be\u015finci \u0130ncil’i gibi g\u00f6r\u00fcn\u00fcr. Bu ayn\u0131 dinsiz \u2018Ecce Homo\/\u0130\u015fte \u0130nsan\u2019 ad\u0131ndaki kitab\u0131nda kendi kendisinin \u00f6vg\u00fcs\u00fcn\u00fc yapacakt\u0131r.<\/p>\n

Kalan son arkada\u015flar\u0131n\u0131n ondan ka\u00e7\u0131\u015flar\u0131 b\u00f6ylece anla\u015f\u0131l\u0131r. \u0130\u00e7lerinde, en ho\u015fg\u00f6r\u00fcl\u00fc ki\u015fi olan Jacob Burckhardt bile Nietzsche’den ka\u00e7ar. Burckhardt’\u0131n d\u00fc\u015f\u00fcncesine g\u00f6re, bir yazar yap\u0131t\u0131n\u0131n arkas\u0131nda kalmal\u0131d\u0131r. “Bencillik, tiksinti vericidir.” der Pascal.<\/p>\n

Alplerin \u00e7ember bi\u00e7imindeki siperi taraf\u0131ndan korunan ve \u00e7evrilen da\u011f ete\u011finin merkezinin canland\u0131r\u0131c\u0131 iklimine ba\u011fl\u0131 olan yat\u0131\u015ft\u0131r\u0131c\u0131 birka\u00e7 ay ve sonunda ortaya \u00e7\u0131kan ilk ba\u015far\u0131lar sayesinde, dram Torino’da sonra erer. Danimarka’da George Brand\u00e9s, Fransa’da Taine, yan\u0131na pusula almadan, belirsiz bir gelece\u011fe at\u0131lan bu yaln\u0131z filozof hakk\u0131nda konu\u015fmaya ba\u015flar. Yanda\u015flar ortaya \u00e7\u0131kar. Ba\u015fka bir co\u015fkulu deha, Strindberg, hayranl\u0131\u011f\u0131 hayk\u0131r\u0131r. Karl Spitteler’e g\u00f6re ise Nietzsche, \u2018Ate\u015f Tanr\u0131s\u0131 Prom\u00e9th\u00e9\u00e9\u2019yi an\u0131msatmaktad\u0131r. E\u015fsiz bir zek\u00e2n\u0131n karard\u0131\u011f\u0131 geceyi delip ge\u00e7en \u0131\u015f\u0131klar tehlikeli bir yolculu\u011fun son bulaca\u011f\u0131 liman\u0131n de\u011fil, \u00e7ok b\u00fcy\u00fck bir y\u0131k\u0131m\u0131n habercisidir. Ate\u015fin y\u0131k\u0131c\u0131 evresi ba\u015flamaktad\u0131r.<\/p>\n

Yoldan ge\u00e7enlerin \u015fa\u015fk\u0131nl\u0131kla tan\u0131k olduklar\u0131 belirtiler 1888-1889 k\u0131\u015f\u0131 s\u00fcresince ortaya \u00e7\u0131kar. Sahibinin d\u00f6vd\u00fc\u011f\u00fc bir at\u0131 Nietzsche’nin \u00f6pt\u00fc\u011f\u00fc bile g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Eski arkada\u015flar\u0131na g\u00f6nderdi\u011fi anla\u015f\u0131lmaz mesajlardan en \u00e7arp\u0131c\u0131s\u0131 Cosima Wagner’e g\u00f6nderilmi\u015f olan, “Ariane, sizi seviyorum.” mesaj\u0131 felaketin finali olur.<\/p>\n

Basel’den ko\u015fup gelen Overbeck, Nietzsche’yi hemen L\u00e9na’daki bir hastaneye g\u00f6t\u00fcr\u00fcr. Eski bir Venedik m\u00fczi\u011finin son k\u0131talar\u0131, ani \u00f6fke n\u00f6betlerine maruz kalan ruhunda silinip gider. Tan\u0131 umutsuzdur… Fakat yard\u0131m \u00e7abuk gelir.<\/p>\n

O andan sonra, b\u00fcy\u00fck beyaz bir kefene sar\u0131lm\u0131\u015f yar\u0131 \u00f6l\u00fc, neredeyse her zaman bilin\u00e7siz olarak -annesi ve k\u0131zkarde\u015finin yan\u0131nda- Naumburg’daki baba evinde ya\u015famaya ba\u015flar. Ki\u015fili\u011fini \u00e7oktan beri hzaman art\u0131k onun i\u00e7in durmu\u015ftur. B\u00f6ylece 1897 y\u0131l\u0131nda annesinin \u00f6l\u00fcm\u00fcnden kaynaklanabilecek ac\u0131dan kurtulur! K\u0131z karde\u015fi onu \u00e7o\u011funlukla reddetmi\u015f oldu\u011fu konulara kar\u015f\u0131 sayg\u0131s\u0131n\u0131n ba\u015flad\u0131\u011f\u0131 Weimar’a g\u00f6t\u00fcr\u00fcr. Zafer denilen \u015fey i\u015fte budur!<\/p>\n

Nietzsche i\u00e7in bu, hakaretlerin en b\u00fcy\u00fc\u011f\u00fc olur. 23 Nisan 1900’de bir bahar f\u0131rt\u0131nas\u0131 kopar. \u00c7o\u00e7ukken onu \u00e7ok korkutan y\u0131ld\u0131r\u0131m\u0131n g\u00fcr\u00fclt\u00fcs\u00fc Nietzsche’yi uykusundan m\u0131 uyand\u0131rm\u0131\u015ft\u0131r? Ya da \u00e7ok uzaktaki d\u00f6n\u00fc\u015f\u00fc olmayan alemlere mi g\u00f6t\u00fcrm\u00fc\u015ft\u00fcr? Uzun zamandan beri tedirgin edici hal\u00fcsinasyonlar\u0131n yakas\u0131n\u0131 b\u0131rakmad\u0131\u011f\u0131 sabit bakan g\u00f6zlerini, atalardan kalma bir el hareketi kapat\u0131r. Rocken’deki k\u00fc\u00e7\u00fck mezarl\u0131\u011fa g\u00f6m\u00fcl\u00fcr.<\/p>\n

(K\u0131zkarde\u015fi Elizabeth, evlendikten sonra gitti\u011fi Paraguay’dan d\u00f6nd\u00fckten sonra, Nietzsche’nin bak\u0131m\u0131n\u0131 \u00fczerine al\u0131r ve sonuna dek s\u00fcrd\u00fcr\u00fcr. Nietzsche’nin \u00f6l\u00fcm tarihi 25 A\u011fustos 1900’d\u00fcr. Babas\u0131n\u0131n yan\u0131na g\u00f6m\u00fcl\u00fcr.<\/p>\n","protected":false},"excerpt":{"rendered":"

Frederic Nietzsche (Friedrich-Wilhelm) 18 Ekim 1844’te do\u011fdu. Babas\u0131 Karl Ludwig, Lutzen yak\u0131nlar\u0131ndaki Rocken Protestan Kilisesi’nin papaz\u0131yd\u0131. Annesi Francesca Ehler’in de bir papaz ailesinden olmas\u0131 nedeniyle Nietzsche’nin \u00e7ocuklu\u011fu sayg\u0131 ve sevgi dolu hatta -Kant gibi- dindar bir \u00e7evrede ge\u00e7ti. \u00c7ocukluk y\u0131llar\u0131n\u0131n ba\u015fl\u0131ca \u00fcz\u00fcnt\u00fcs\u00fc, babas\u0131n\u0131n sa\u011fl\u0131k durumunun genellikle k\u00f6t\u00fc olu\u015fuydu. Aradan zaman ge\u00e7ince babas\u0131n\u0131n hastal\u0131\u011f\u0131na tan\u0131 konmas\u0131 […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[73],"tags":[],"class_list":{"0":"post-4002","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-friedrich-wilhelm-nietzsche"},"yoast_head":"\nHi\u00e7bir adalete s\u0131\u011fmayan, say\u0131s\u0131z \u00e7at\u0131\u015fma ve ac\u0131lar iyi bir Tanr\u0131ya nas\u0131l maledilebilirdi? | Nietzsche Biyografisi - 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\/15\/hicbir-adalete-sigmayan-sayisiz-catisma-ve-acilar-iyi-bir-tanriya-nasil-maledilebilirdi-nietzsche-biyografisi\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Hi\u00e7bir adalete s\u0131\u011fmayan, say\u0131s\u0131z \u00e7at\u0131\u015fma ve ac\u0131lar iyi bir Tanr\u0131ya nas\u0131l maledilebilirdi? | Nietzsche Biyografisi\" \/>\n<meta property=\"og:description\" content=\"Frederic Nietzsche (Friedrich-Wilhelm) 18 Ekim 1844’te do\u011fdu. Babas\u0131 Karl Ludwig, Lutzen yak\u0131nlar\u0131ndaki Rocken Protestan Kilisesi’nin papaz\u0131yd\u0131. Annesi Francesca Ehler’in de bir papaz ailesinden olmas\u0131 nedeniyle Nietzsche’nin \u00e7ocuklu\u011fu sayg\u0131 ve sevgi dolu hatta -Kant gibi- dindar bir \u00e7evrede ge\u00e7ti. \u00c7ocukluk y\u0131llar\u0131n\u0131n ba\u015fl\u0131ca \u00fcz\u00fcnt\u00fcs\u00fc, babas\u0131n\u0131n sa\u011fl\u0131k durumunun genellikle k\u00f6t\u00fc olu\u015fuydu. 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| Nietzsche Biyografisi - 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\/15\/hicbir-adalete-sigmayan-sayisiz-catisma-ve-acilar-iyi-bir-tanriya-nasil-maledilebilirdi-nietzsche-biyografisi\/","og_locale":"tr_TR","og_type":"article","og_title":"Hi\u00e7bir adalete s\u0131\u011fmayan, say\u0131s\u0131z \u00e7at\u0131\u015fma ve ac\u0131lar iyi bir Tanr\u0131ya nas\u0131l maledilebilirdi? | Nietzsche Biyografisi","og_description":"Frederic Nietzsche (Friedrich-Wilhelm) 18 Ekim 1844’te do\u011fdu. Babas\u0131 Karl Ludwig, Lutzen yak\u0131nlar\u0131ndaki Rocken Protestan Kilisesi’nin papaz\u0131yd\u0131. Annesi Francesca Ehler’in de bir papaz ailesinden olmas\u0131 nedeniyle Nietzsche’nin \u00e7ocuklu\u011fu sayg\u0131 ve sevgi dolu hatta -Kant gibi- dindar bir \u00e7evrede ge\u00e7ti. \u00c7ocukluk y\u0131llar\u0131n\u0131n ba\u015fl\u0131ca \u00fcz\u00fcnt\u00fcs\u00fc, babas\u0131n\u0131n sa\u011fl\u0131k durumunun genellikle k\u00f6t\u00fc olu\u015fuydu. Aradan zaman ge\u00e7ince babas\u0131n\u0131n hastal\u0131\u011f\u0131na tan\u0131 konmas\u0131 […]","og_url":"https:\/\/narteks.net\/index.php\/2010\/01\/15\/hicbir-adalete-sigmayan-sayisiz-catisma-ve-acilar-iyi-bir-tanriya-nasil-maledilebilirdi-nietzsche-biyografisi\/","og_site_name":"narteks.net","article_published_time":"2010-01-15T06:40:12+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":"22 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2010\/01\/15\/hicbir-adalete-sigmayan-sayisiz-catisma-ve-acilar-iyi-bir-tanriya-nasil-maledilebilirdi-nietzsche-biyografisi\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2010\/01\/15\/hicbir-adalete-sigmayan-sayisiz-catisma-ve-acilar-iyi-bir-tanriya-nasil-maledilebilirdi-nietzsche-biyografisi\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"Hi\u00e7bir adalete s\u0131\u011fmayan, say\u0131s\u0131z \u00e7at\u0131\u015fma ve ac\u0131lar iyi bir Tanr\u0131ya nas\u0131l maledilebilirdi? 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