{"id":4004,"date":"2010-01-15T10:55:36","date_gmt":"2010-01-15T07:55:36","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/01\/15\/cikar-gozetmeyen-tutku-alcakgonulluluk-gorulmezlik-konusmak-gormek-degildir-m-blanchot\/"},"modified":"2010-01-15T10:55:36","modified_gmt":"2010-01-15T07:55:36","slug":"cikar-gozetmeyen-tutku-alcakgonulluluk-gorulmezlik-konusmak-gormek-degildir-m-blanchot","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/01\/15\/cikar-gozetmeyen-tutku-alcakgonulluluk-gorulmezlik-konusmak-gormek-degildir-m-blanchot\/","title":{"rendered":"\u00c7\u0131kar g\u00f6zetmeyen tutku, al\u00e7akg\u00f6n\u00fcll\u00fcl\u00fck, g\u00f6r\u00fclmezlik | Konu\u015fmak g\u00f6rmek de\u011fildir – M. Blanchot"},"content":{"rendered":"

<\/span>\u201cNe arad\u0131\u011f\u0131n\u0131z\u0131 bilmek isterdim.<\/span><\/p>\n

\u2013 Ben de isterdim.<\/span><\/p>\n

\u2013 Bu bilgisizlik umursamazl\u0131k olmuyor mu?<\/span><\/p>\n

\u2013 Ben onun kibir dolu olmas\u0131ndan korkar\u0131m. Biz arad\u0131\u011f\u0131m\u0131z \u015feye her zaman bilgiden yak\u0131n, daha \u00f6nemli bir ba\u011fla adanm\u0131\u015f oldu\u011fumuza inanmaya haz\u0131r\u0131zd\u0131r. Bilgi bilen ki\u015fiyi siler. \u00c7\u0131kar g\u00f6zetmeyen tutku, al\u00e7akg\u00f6n\u00fcll\u00fcl\u00fck, g\u00f6r\u00fclmezlik: i\u015fte sadece bilmeyerek yitirme tehlikesiyle kar\u015f\u0131 kar\u015f\u0131ya oldu\u011fumuz \u015feyler.<\/span>
\u2013 Ama biz ayn\u0131 zamanda gurur dolu bir g\u00fcven olan kesinli\u011fi de yitiririz. Bilgin\u2019in ki\u015fili\u011fini ortaya koymayan, silikle\u015fmi\u015f diyebilece\u011fimiz y\u00fcz\u00fc ard\u0131nda salt\u0131k bilginin korkun\u00e7 alevi var.
\u2013 Belki de. Ancak bu alev g\u00f6z olan her yerde par\u0131ldamaktan geri kalm\u0131yor. Heykellerin bak\u0131\u015fs\u0131z g\u00f6zlerinde bile g\u00f6r\u00fcyorum onu. Kesinsizlik, insanlar\u0131n denemelerini al\u00e7akg\u00f6n\u00fcll\u00fc k\u0131lmaya yetmez. Burada s\u00f6z konusu olan bilisizli\u011fin \u00f6zel t\u00fcrde bir bilisizlik oldu\u011funu kabul ediyorum. Arad\u0131klar\u0131 \u015feyden hemen hemen zorunlu olarak ba\u015fka bir \u015fey bulacaklar\u0131n\u0131 bilseler de, bulma amac\u0131yla arayanlar var. Ara\u015ft\u0131rmalar\u0131 t\u00fcm\u00fcyle ereksiz olan ba\u015fkalar\u0131 da var.
\u2013 Bulmak s\u00f6zc\u00fc\u011f\u00fcn\u00fcn, \u00f6ncelikle, pratik ya da bilimsel sonu\u00e7 anlam\u0131nda hi\u00e7bir bak\u0131mdan bulmay\u0131 imlemedi\u011fini an\u0131ms\u0131yorum. Bulmak, d\u00f6nmek, dolanmak, \u00e7evresinde dola\u015fmakt\u0131r. Bir m\u00fczik ezgisi bulmak, ezgisel devinimin \u00e7evresinde d\u00f6nmek, onu d\u00f6nd\u00fcrmektir. Burada hi\u00e7bir ama\u00e7 fikri, hele hele hi\u00e7bir durak yoktur. Bulmak, aramak s\u00f6zc\u00fc\u011f\u00fcyle hemen hemen ayn\u0131 s\u00f6zc\u00fckt\u00fcr ve bu da: \u201c\u2026\u2019n\u0131n \u00e7evresinde dola\u015fmak\u201d anlam\u0131na gelir.
\u2013 Bulmak, aramak, d\u00f6nmek, \u00e7evresinde dola\u015fmak: evet, bunlar birer devinimi g\u00f6steren s\u00f6zc\u00fckler, ama hep d\u00f6ng\u00fcsel devinimler. Sanki d\u00f6nerken, ara\u015ft\u0131rma zorunlu olarak b\u00fck\u00fclme anlam\u0131n\u0131 ta\u015f\u0131yormu\u015f gibi. Bulmak, bize k\u0131m\u0131lt\u0131s\u0131z devindiricinin ilk \u00f6rnek\u00e7elerini veren bu b\u00fcy\u00fck g\u00f6ksel \u201ckubbe\u201d \u00fczerinde yaz\u0131l\u0131d\u0131r. Bulmak, \u00f6z\u00fc bulunmazl\u0131k olan merkezle ili\u015fki kurarak aramakt\u0131r.
\u2013 Merkez, bulma ve d\u00f6nme olana\u011f\u0131n\u0131 verir, ama merkez bulunmaz. Ara\u015ft\u0131rma belki de, g\u00f6ndergesine kar\u015f\u0131l\u0131k vererek eylemekle yetinece\u011fi yerde hep merkeze varmak isteyen \u015fu zorlu ara\u015ft\u0131rmad\u0131r?
\u2013 Yine de aceleye getirilmi\u015f bir sonu\u00e7. \u015euras\u0131 bir ger\u00e7ek ki, ara\u015ft\u0131rman\u0131n d\u00f6nen devinimi, av\u0131 k\u0131m\u0131lt\u0131s\u0131z ve tehlikeliyken av\u0131n\u0131 sararak onu ele ge\u00e7irdi\u011fini sanan, oysa ki yaln\u0131zca \u00e7ekimine kap\u0131ld\u0131\u011f\u0131 merkezin b\u00fcy\u00fcs\u00fc alt\u0131nda kalm\u0131\u015f olan bir k\u00f6pe\u011fin devinimine benzer.
\u2013 Merkez olarak merkez tehlikenin her zaman uza\u011f\u0131ndad\u0131r.
\u2013 Demek ki ara\u015ft\u0131rma yan\u0131lg\u0131yla ayn\u0131 t\u00fcrden bir \u015fey oluyor. Yan\u0131lg\u0131ya d\u00fc\u015fmek, d\u00f6nmek ve geri d\u00f6nmek, kendini sapman\u0131n b\u00fcy\u00fcs\u00fcne b\u0131rakmakt\u0131r. Merkezin korunmas\u0131ndan \u00e7\u0131km\u0131\u015f, yolunu \u015fa\u015f\u0131rm\u0131\u015f ki\u015fi merkeze kap\u0131ld\u0131\u011f\u0131 ve art\u0131k merkezce korunmad\u0131\u011f\u0131 i\u00e7in, kendi \u00e7evresinde d\u00f6ner durur.
\u2013 Daha do\u011frusu, \u2026\u2019n\u0131n \u00e7evresinde d\u00f6ner durur, yani t\u00fcmle\u00e7siz bir fiildir. Belli bir \u015feyin \u00e7evresinde d\u00f6nmez, hatta hi\u00e7bir \u015feyin \u00e7evresinde de d\u00f6nmez. Merkez art\u0131k yol uzam\u0131n\u0131 gizli gizli ortaya koyan bu a\u00e7\u0131l\u0131\u015f noktas\u0131, k\u0131m\u0131lt\u0131s\u0131z \u00fcvendire de de\u011fildir. Yolunu \u015fa\u015f\u0131rm\u0131\u015f ki\u015fi \u00f6nde gider ve ayn\u0131 noktadad\u0131r. \u0130lerleye ilerleye t\u00fckenir, \u00e7\u00fcnk\u00fc ne y\u00fcr\u00fcyordur, ne yerinde duruyordur.
\u2013 D\u00f6n\u00fc\u015fte her ne kadar orada olacaksa da, ayn\u0131 noktada de\u011fildir. Bunu g\u00f6z \u00f6n\u00fcnde tutmak gerekir. D\u00f6n\u00fc\u015f yolu \u00e7\u0131k\u0131\u015f\u0131 siler, yan\u0131lg\u0131 yolu yoktur, yan\u0131lg\u0131 manzaray\u0131 k\u00f6k\u00fcnden s\u00f6k\u00fcp atan, \u00e7\u00f6l\u00fc y\u0131k\u0131p ge\u00e7en, yeri yok eden o \u00e7orak g\u00fc\u00e7t\u00fcr.
S\u0131n\u0131r b\u00f6lgelerinde ve y\u00fcr\u00fcy\u00fc\u015f\u00fcn s\u0131n\u0131r\u0131nda bir y\u00fcr\u00fcy\u00fc\u015f.
\u2013 \u00d6zellikle hi\u00e7bir yol a\u00e7mayan ve hi\u00e7bir a\u00e7\u0131l\u0131\u015fa yan\u0131t vermeyen bir y\u00fcr\u00fcy\u00fc\u015f: yan\u0131lg\u0131 \u00f6yle tuhaf bir uzam\u0131 g\u00f6sterir ki, orada nesnelerin gizlenme-g\u00f6z\u00fckme devinimi y\u00f6neltici g\u00fcc\u00fcn\u00fc yitirmi\u015ftir. Yan\u0131lg\u0131n\u0131n beni s\u00fcr\u00fckledi\u011fi yerde, kar\u015f\u0131lanman\u0131n iyilikseverli\u011fi de, d\u0131\u015ftalanman\u0131n insana gene de g\u00fcven veren kat\u0131l\u0131\u011f\u0131 da art\u0131k yoktur.
\u2013 Ya\u015fl\u0131 Empedokles\u2019i d\u00fc\u015f\u00fcn\u00fcyorum: es\u00eer\u2019in denize do\u011fru kovdu\u011fu, denizin karaya p\u00fcsk\u00fcrtt\u00fc\u011f\u00fc, karan\u0131n g\u00fcne\u015fe do\u011fru yeniden p\u00fcsk\u00fcrtt\u00fc\u011f\u00fc ve g\u00fcne\u015fin es\u00eer\u2019e att\u0131\u011f\u0131 Empedokles\u2019i, k\u0131zg\u0131nl\u0131\u011f\u0131n \u00e7\u0131lg\u0131nl\u0131\u011f\u0131na g\u00fcvendi\u011fi i\u00e7in tanr\u0131 kat\u0131ndan s\u00fcr\u00fclen ve yan\u0131lg\u0131ya itilen Empedokles\u2019i.
\u2013 Ama insan\u0131n b\u00f6yle bir s\u0131namayla boy \u00f6l\u00e7\u00fc\u015febilmesi i\u00e7in bir daimon, sonu insana varacak k\u00fc\u00e7\u00fck bir daimon olmas\u0131 gerekir. Bununla birlikte, burada, s\u00fcrg\u00fcn d\u0131\u015ftalanmak demektir, d\u0131\u015ftalanma kapal\u0131 bir d\u00fcnyan\u0131n i\u00e7inde olur, s\u00fcrekli olarak d\u00f6rt bir yana \u00e7ekilen s\u00fcrg\u00fcndeki varl\u0131k gene de o kapal\u0131 d\u00fcnyan\u0131n d\u0131\u015f\u0131nda ya\u015far gibidir. Kitab-\u0131 Mukaddes\u2019teki s\u00fcrg\u00fcn \u00f6z\u00fcnde, bu \u00e7\u0131k\u0131\u015f ile d\u0131\u015f\u0131 kabullenmenin birle\u015fmesinden kaynaklan\u0131r. Bana \u00f6yle geliyor ki, yan\u0131lg\u0131 ne kapar, ne a\u00e7ar: hi\u00e7bir \u015fey kapal\u0131 de\u011fildir, ama gene de hi\u00e7bir ufuk yoktur. S\u0131n\u0131rl\u0131 de\u011fildir, ama \u00fcst\u00fc a\u00e7\u0131k da de\u011fildir. Tolstoy ile Kafka\u2019n\u0131n \u00f6nceden sezdikleri gibi, kar uzam\u0131 yan\u0131lg\u0131 uzam\u0131n\u0131 \u00e7a\u011fr\u0131\u015ft\u0131r\u0131r.
\u2013 Yan\u0131lg\u0131yla, nesnelerin ne g\u00f6z\u00fckt\u00fc\u011f\u00fcn\u00fc ne de gizlendi\u011fini, \u00e7\u00fcnk\u00fc a\u00e7\u0131lman\u0131n ve \u00f6rt\u00fcnmenin s\u00f6z konusu olabilece\u011fi \u201cb\u00f6lge\u201dye hen\u00fcz ge\u00e7mediklerini s\u00f6yl\u00fcyorsunuz.
\u2013 Bunu mu s\u00f6yledim? Daha \u00e7ok \u015f\u00f6yle demek istedim: yan\u0131lg\u0131, s\u0131k\u0131 s\u0131k\u0131ya s\u00fcrd\u00fcr\u00fclen bir do\u011frulama olmak \u015f\u00f6yle dursun, bu do\u011frulamay\u0131 kesin bir yan\u0131 olmayan \u015feye y\u00f6nelterek varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcren, direnmesiz bu inat\u00e7\u0131l\u0131kt\u0131r. Temel yan\u0131lg\u0131n\u0131n kendisi \u00fczerinde hi\u00e7bir etkisi olmayan do\u011fruyla ili\u015fkisi yoktur. Do\u011fruluk yan\u0131lg\u0131yla kar\u015f\u0131la\u015fsa onu yok ederdi. Ne var ki, her t\u00fcrl\u00fc kar\u015f\u0131la\u015fma olana\u011f\u0131n\u0131 \u00f6nceden ortadan kald\u0131ran bir yan\u0131lg\u0131 vard\u0131r. Belki de \u015fudur yan\u0131lg\u0131ya d\u00fc\u015fmek: kar\u015f\u0131la\u015fman\u0131n d\u0131\u015f\u0131na \u00e7\u0131kmak.
\u2013 Yan\u0131lg\u0131n\u0131z\u0131 iyi anlamad\u0131\u011f\u0131m\u0131 itiraf etmem gerek. \u0130ki t\u00fcrl\u00fc yan\u0131lg\u0131 oluyor b\u00f6ylelikle: biri, do\u011frunun g\u00f6lgesi, \u00f6teki \u2026ama bu \u00f6tekinden nas\u0131l s\u00f6z edebilece\u011finizi bilemiyorum.
\u2013 Belki de en kolay\u0131 bu. S\u00f6z ile yan\u0131lg\u0131 birbiriyle i\u00e7 i\u00e7edir.
\u2013 Ben burada yaln\u0131zca bir alay g\u00f6r\u00fcyorum: sanki konu\u015fulmazsa, yan\u0131lg\u0131 da olmazm\u0131\u015f demek istermi\u015fsiniz gibi. Bilindi\u011fi gibi, s\u00f6z, \u015feytan\u0131n el uzatt\u0131\u011f\u0131 \u00e7are, hatta s\u00f6zc\u00fc\u011f\u00fcn etimolojik anlam\u0131yla \u015feytan\u0131n k\u00f6kenidir.
\u2013 T\u00fcm \u015feytan\u00ee yap\u0131tlar balistik s\u00f6zc\u00fc\u011f\u00fcnden oldu\u011fu kadar balo s\u00f6zc\u00fc\u011f\u00fcnden de t\u00fcremi\u015ftir. K\u00f6kenbilim, dilin, yani oynamaya bir \u00e7a\u011fr\u0131 olan bu gizemli oyunun aldat\u0131c\u0131 y\u00fcz\u00fcn\u00fc g\u00f6stermi\u015ftir. T\u0131pk\u0131 kendilerine dokunuldu\u011funda i\u00e7erlerine \u00e7ekilen kabuklu hayvanlar gibi, s\u00f6zc\u00fc\u011f\u00fc kendi \u00fczerine kapatmaktan ba\u015fka bir ere\u011fi yoktur dilin. S\u00f6zc\u00fckler ask\u0131dad\u0131r ve bu ask\u0131da kal\u0131\u015f, \u00e7ok belirsiz bir sallan\u0131\u015f, s\u00f6zc\u00fckleri hi\u00e7bir zaman yerinde b\u0131rakmayan bir titremedir.
\u2013 Ne var ki, s\u00f6zc\u00fckler k\u0131m\u0131lt\u0131s\u0131zd\u0131r da.
\u2013 Evet, her t\u00fcrl\u00fc devinimden daha devingen bir k\u0131m\u0131lt\u0131s\u0131zl\u0131k. Y\u00f6n\u00fcnden sapma, \u00f6l\u00e7\u00fcs\u00fcz bir dola\u015fma tutkusuyla, s\u00f6z\u00fcn i\u00e7inde i\u015fler durur. B\u00f6ylelikle, konu\u015furken, t\u00fcm yollar\u0131, g\u00fczerg\u00e2hlar\u0131 terk etti\u011fimiz olur: sanki \u00e7izgiyi a\u015fm\u0131\u015f\u0131zd\u0131r.
\u2013 Ama s\u00f6z\u00fcn de kendine \u00f6zg\u00fc bir yolu vard\u0131r; s\u00f6z bir g\u00fczerg\u00e2ha a\u00e7\u0131l\u0131r, biz s\u00f6zde yolumuzdan sapm\u0131\u015f de\u011filizdir, olsa olsa en \u00e7ok u\u011fran\u0131lan yollara oranla sapar\u0131z.
\u2013 Belki de daha fazlas\u0131: sanki g\u00f6r\u00fclmez olana do\u011fru d\u00f6nmeden g\u00f6r\u00fcl\u00fcr olandan uzakla\u015fm\u0131\u015f\u0131zd\u0131r. Bu s\u00f6yledi\u011fimin bir anlam\u0131 olup olmad\u0131\u011f\u0131n\u0131 bilmiyorum. Ama yine de basit. Konu\u015fmak, g\u00f6rmek de\u011fildir. Konu\u015fmak, d\u00fc\u015f\u00fcncemizi, bat\u0131 gelene\u011finde binlerce y\u0131ld\u0131r nesnelere yakla\u015f\u0131m\u0131m\u0131z\u0131 ko\u015fulland\u0131ran ve bizi \u0131\u015f\u0131\u011f\u0131n g\u00fcvencesi ya da \u0131\u015f\u0131k yoklu\u011funun tehdidi alt\u0131nda d\u00fc\u015f\u00fcnmeye \u00e7a\u011f\u0131ran bu g\u00f6rsel zorunluluktan kurtar\u0131r. Do\u011frusunu s\u00f6ylemek gerekirse, g\u00f6z\u00fcn \u00f6l\u00e7\u00fcs\u00fcne g\u00f6re d\u00fc\u015f\u00fcnmek gerekti\u011fini akla getiren ne kadar s\u00f6zc\u00fck oldu\u011funu siz hesaplay\u0131n art\u0131k.
\u2013 Bir duyuyu \u00f6tekine, anl\u0131\u011f\u0131 g\u00f6r\u00fcye kar\u015f\u0131 \u00e7\u0131karmak istemiyorsunuz ya?
\u2013 Bu tuza\u011fa d\u00fc\u015fmek istemem.
\u2013 Kald\u0131 ki bu durumda, kendi yolunuzdan ve ku\u015fkusuz yollar\u0131n en b\u00fcy\u00fc\u011f\u00fc olan yaz\u0131dan yoksun kal\u0131rd\u0131n\u0131z.
\u2013 Yazmak, s\u00f6z\u00fc g\u00f6r\u00fcnt\u00fcye vermek de\u011fildir. Yayg\u0131n olan k\u00f6kenbilim d\u00fczene\u011fi yaz\u0131y\u0131 kesici bir devinim, bir y\u0131rt\u0131k, bir bunal\u0131m olarak g\u00f6sterir.
\u2013 Bu ayn\u0131 zamanda yaz\u0131 ayg\u0131t\u0131yla oyma ayg\u0131t\u0131n\u0131n ayn\u0131 k\u00f6kten geldiklerini de g\u00f6sterir: yaz\u0131 kalemi ve kalem keski.
\u2013 Evet, ama bu kesicilik g\u00f6ndermesi, bir par\u00e7alamay\u0131 olmasa bile, bir kesme i\u015flemini \u00e7a\u011fr\u0131\u015ft\u0131r\u0131r: bir \u00e7e\u015fit \u015fiddeti; et s\u00f6zc\u00fc\u011f\u00fc bu familya i\u00e7inde yer al\u0131r; benzer bi\u00e7imde yazma da, bir s\u0131y\u0131rmad\u0131r. Daha \u00fcst d\u00fczeyde ve \u00f6tede, yazmak ile e\u011fmek de birle\u015fir. Yaz\u0131, ara\u015ft\u0131rma d\u00f6nemecinin daha \u00f6nce an\u0131msatt\u0131\u011f\u0131 ve bizim \u201cbir \u015feyin \u00fcst\u00fcne d\u00fc\u015fmek\u201d deyiminde kar\u015f\u0131lad\u0131\u011f\u0131m\u0131z kendi \u00fcst\u00fcne d\u00f6nmeyi belirten bu e\u011fridir.
\u2013 Her s\u00f6zc\u00fckte, t\u00fcm s\u00f6zc\u00fckler.
\u2013 \u015eu da var ki, yazmak gibi konu\u015fmak da bizi ay\u0131r\u0131c\u0131 bir devinime, sallanan, gidip gelen bir \u00e7\u0131k\u0131\u015fa ba\u011flamakta.
\u2013 G\u00f6rmek de bir devinimdir.
\u2013 G\u00f6rmek, yaln\u0131zca \u00f6l\u00e7\u00fcl\u00fc ve \u00f6l\u00e7\u00fclebilir bir ay\u0131rmay\u0131 varsayar. Elbette bu hep bir \u00f6teden g\u00f6rmedir, ama uzakl\u0131\u011fa bizden al\u0131p g\u00f6t\u00fcrd\u00fc\u011f\u00fc \u015feyi bize geri verme olana\u011f\u0131n\u0131 tan\u0131yarak. G\u00f6rme, her \u015feyin al\u0131kondu\u011fu bir duraklamada g\u00f6r\u00fclmez bi\u00e7imde ger\u00e7ekle\u015fir. Bir ilk yoksunluk nedeniyle, biz yaln\u0131zca \u00f6nce bizden ka\u00e7an\u0131 g\u00f6r\u00fcr\u00fcz; bize fazlas\u0131yla yak\u0131n olan\u0131 da, bizim varl\u0131\u011f\u0131m\u0131z\u0131n yak\u0131n oldu\u011fu \u015feyleri de g\u00f6rmeyiz.
\u2013 Ama biz \u00e7ok uzak olan \u015feyi, uza\u011f\u0131n ay\u0131rmas\u0131yla bizden ka\u00e7an \u015feyi g\u00f6rmeyiz.
\u2013 Sayesinde tam da de\u011fmenin ger\u00e7ekle\u015fti\u011fi bir yoksunluk vard\u0131r, bir yokluk vard\u0131r. Burada aral\u0131k dolays\u0131z ili\u015fkiyi engellemez, tersine, ona olanak verir. Her t\u00fcrl\u00fc \u0131\u015f\u0131k ili\u015fkisi dolays\u0131z ili\u015fkidir.
\u2013 G\u00f6rmek, bu nedenle, an\u0131nda uzaktan kavramad\u0131r.
\u2013 \u2026an\u0131nda uzaktan ve uzakl\u0131k arac\u0131l\u0131\u011f\u0131yla. G\u00f6rmek, ayr\u0131l\u0131\u011f\u0131 kullanmakt\u0131r, ama bir arac\u0131 olarak de\u011fil, bir dolay\u0131ms\u0131zl\u0131k, bir dolay\u0131ms\u0131zla\u015ft\u0131r\u0131c\u0131 olarak. Bu anlamda, g\u00f6rmek, s\u00fcreklinin deneyimini yapmak, g\u00fcne\u015fi kutlamak, bir ba\u015fka deyi\u015fle, g\u00fcne\u015fin \u00f6tesinde: Bir olan\u0131 kutlamakt\u0131r.
\u2013 Ne var ki, biz her \u015feyi g\u00f6rmeyiz.
\u2013 Biz hi\u00e7bir zaman yaln\u0131zca tek bir \u015feyi, hatta iki ya da daha \u00e7ok \u015feyi g\u00f6rmesek de, hep bir b\u00fct\u00fcn\u00fc g\u00f6rsek de, bu, g\u00f6rme eyleminin bilgeli\u011fidir: her t\u00fcrl\u00fc g\u00f6r\u00fc bir b\u00fct\u00fcn\u00fcn g\u00f6r\u00fcs\u00fcd\u00fcr. Kald\u0131 ki, g\u00f6rme bizi bir ufkun s\u0131n\u0131rlar\u0131nda tutar. Alg\u0131, toprakta k\u00f6kle\u015fmi\u015f ve a\u00e7\u0131l\u0131\u015fa do\u011fru dikelmi\u015f bilgeliktir. Alg\u0131, topra\u011fa ba\u011flanm\u0131\u015f, k\u0131m\u0131lt\u0131s\u0131z s\u0131n\u0131r ta\u015f\u0131 ile g\u00f6r\u00fcn\u00fc\u015fte s\u0131n\u0131r ta\u015f\u0131 olmayan ufuk aras\u0131nda bir ba\u011f olu\u015fturan, s\u00f6zc\u00fc\u011f\u00fcn ger\u00e7ek anlam\u0131yla bir k\u00f6yl\u00fcd\u00fcr-kendisinden bar\u0131\u015f\u0131n kaynakland\u0131\u011f\u0131 g\u00fcvenli bir antla\u015fmad\u0131r bu ba\u011f. S\u00f6z, bak\u0131\u015fa oranla, sava\u015f ve \u00e7\u0131lg\u0131nl\u0131kt\u0131r. Korkun\u00e7 s\u00f6z, her t\u00fcrl\u00fc s\u0131n\u0131r\u0131n \u00f6tesine, hatta b\u00fct\u00fcn\u00fcn s\u0131n\u0131rs\u0131zl\u0131\u011f\u0131na gider. S\u00f6z nesneyi, nesnenin yakalanmad\u0131\u011f\u0131, g\u00f6r\u00fcnmedi\u011fi ve hi\u00e7bir zaman da g\u00f6r\u00fcnmeyece\u011fi yerde yakalar. Yasalar\u0131 \u00e7i\u011fner, kendini y\u00f6nlenmeden kurtar\u0131r, y\u00f6n\u00fcn\u00fc \u015fa\u015f\u0131r\u0131r.
\u2013 Bu \u00f6zg\u00fcrl\u00fckte, kolayl\u0131k var. Dil, sanki biz nesneyi t\u00fcm yanlar\u0131yla g\u00f6rebiliyormu\u015f gibi davranmakta.
\u2013 Ve sapk\u0131nl\u0131k da o zaman ba\u015flamakta. Art\u0131k s\u00f6z bir s\u00f6z olarak de\u011fil, g\u00f6r\u00fcn\u00fcn s\u0131n\u0131rlar\u0131ndan kurtulmu\u015f bir g\u00f6r\u00fc olarak ortaya \u00e7\u0131kmakta. Bir s\u00f6yleme bi\u00e7imi olarak de\u011fil, a\u015fk\u0131n bir g\u00f6rme bi\u00e7imi olarak. \u00d6nceleri ayr\u0131cal\u0131kl\u0131 bir g\u00f6r\u00fcn\u00fc\u015f olan \u201cide\u201d, g\u00f6r\u00fcn\u00fc\u015f alt\u0131nda kalan \u015feyin ayr\u0131cal\u0131\u011f\u0131 olmakta. Romanc\u0131 \u00e7at\u0131lar\u0131 kald\u0131r\u0131p ki\u015fisini delip ge\u00e7ici bak\u0131\u015flara teslim etmekte. Haks\u0131zl\u0131\u011f\u0131, dili h\u00e2l\u00e2 bir g\u00f6r\u00fc, ama salt\u0131k bir g\u00f6r\u00fc olarak almas\u0131nda yatar.
\u2013 G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi konu\u015fulmas\u0131n m\u0131 demek istiyorsunuz?
\u2013 En az\u0131ndan, insan\u0131n dilde kendisine gizlice d\u00fczeltilmi\u015f, ikiy\u00fczl\u00fcl\u00fckle geni\u015fletilmi\u015f, yalanc\u0131 bir g\u00f6r\u00fc vermesini istemezdim.
\u2013 O zaman se\u00e7mek gerekecek: s\u00f6z ya da g\u00f6r\u00fc. G\u00fc\u00e7 bir se\u00e7i\u015f, belki de haks\u0131z. Nesne ni\u00e7in g\u00f6r\u00fclen \u015fey ile s\u00f6ylenilen (yaz\u0131lan) \u015fey diye ayr\u0131ls\u0131n?
\u2013 \u00d6yle ya da b\u00f6yle bu kopman\u0131n \u00e7aresi herhalde bir kar\u0131\u015f\u0131m da olmayacak. G\u00f6rmek, belki de konu\u015fmay\u0131 unutmak, konu\u015fmaksa, s\u00f6z\u00fcn dibindeki t\u00fckenmez olan unutu\u015fu \u00e7ekip almakt\u0131r. \u015eunu da ekleyeyim ki, biz herhangi bir dili de\u011fil, \u201cyan\u0131lg\u0131\u201dn\u0131n konu\u015ftu\u011fu dili: sapman\u0131n s\u00f6z\u00fcn\u00fc beklemekteyiz.
\u2013 Kayg\u0131land\u0131r\u0131c\u0131 s\u00f6z.
\u2013 \u015euna ya da buna ili\u015fkin, kendisi konu\u015fmaktan farkl\u0131 olan s\u00f6z.
\u2013 Karanl\u0131k s\u00f6z.
\u2013 A\u00e7\u0131k s\u00f6z, e\u011fer a\u00e7\u0131kl\u0131k s\u00f6zc\u00fc\u011f\u00fcn\u00fcn, bu s\u00f6zc\u00fck g\u00f6r\u00fcl\u00fcr \u015feylerin de\u011fil de duyulur \u015feylerin \u00f6zelli\u011fi oldu\u011fu i\u00e7in, \u0131\u015f\u0131k ile hen\u00fcz bir ili\u015fkisi yoksa. A\u00e7\u0131kl\u0131k, yank\u0131lanma uzam\u0131nda kendini a\u00e7\u0131k bi\u00e7imde duyuran \u015feyin istenmesidir.
\u2013 S\u00f6z olu\u015fur olu\u015fmaz hi\u00e7bir \u015feyi a\u00e7maz.
\u2013 Ondaki her \u015fey kendini a\u00e7madan a\u00e7\u0131ktad\u0131r.
\u2013 Bu yaln\u0131zca bir form\u00fcl.
\u2013 Evet ve \u00e7ok da g\u00fcvenli de\u011fil. Nesnelerin kendilerini g\u00f6stermedikleri i\u00e7in gizlemedikleri bir s\u00f6z oldu\u011funu s\u00f6ylemeye \u00e7al\u0131\u015f\u0131yorum ama bir t\u00fcrl\u00fc de beceremiyorum. Ne \u00f6rt\u00fclm\u00fc\u015f, ne de \u00f6rt\u00fcs\u00fcz: onlar\u0131n ger\u00e7ek-d\u0131\u015f\u0131l\u0131klar\u0131 burada.
\u2013 B\u00f6ylelikle, nesnelerin s\u00f6ylendi\u011fi, ama s\u00f6ylenmekle g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kmayaca\u011f\u0131 bir s\u00f6z m\u00fc olacak?
\u2013 G\u00f6r\u00fcnmenin ya da bu olmazsa g\u00f6r\u00fcnmekten ka\u00e7\u0131nman\u0131n her zaman oldu\u011fu yerde do\u011fmaks\u0131z\u0131n. Konu\u015fmak gibisinden bir s\u00f6z art\u0131k \u0131\u015f\u0131k arac\u0131l\u0131\u011f\u0131yla a\u00e7\u0131kl\u0131\u011fa kavu\u015fturmak olmazd\u0131. Bu, mutlulu\u011fu arama iste\u011fini, g\u00fcn \u0131\u015f\u0131\u011f\u0131 yoklu\u011fundan duyulan deh\u015feti i\u00e7ermez, tam tersine, bu bir \u201cbelirim\u201d bi\u00e7imine, ama \u201ca\u00e7ma-\u00f6rtme\u201dnin olmad\u0131\u011f\u0131 bir belirim bi\u00e7imine eri\u015fmektir. Burada, a\u00e7\u0131nlanan \u015fey kendini g\u00f6r\u00fcye vermez, salt g\u00f6r\u00fclmezli\u011fe de s\u0131\u011f\u0131nmaz.
\u2013 A\u00e7\u0131nlamak s\u00f6zc\u00fc\u011f\u00fcn\u00fcn uygun bir s\u00f6zc\u00fck olmamas\u0131ndan korkuyorum. A\u00e7\u0131nlamak, \u00f6rt\u00fcy\u00fc kald\u0131rmak, do\u011frudan do\u011fruya g\u00f6z \u00f6n\u00fcne koymakt\u0131r.
\u2013 Ger\u00e7ekten de a\u00e7\u0131nlamak, g\u00f6z\u00fckmeyen bir \u015feyin g\u00f6z\u00fckmesini varsayar. S\u00f6z (en az\u0131ndan yakla\u015fmaya giri\u015fti\u011fimiz s\u00f6z: yaz\u0131) \u00f6rt\u00fcy\u00fc bile kald\u0131rmadan ve kimi zaman da tersine (tehlikeli bir bi\u00e7imde) ne \u00f6rten ne de ortaya \u00e7\u0131karan bi\u00e7imde, yeniden \u00f6rterek \u00e7\u0131plak b\u0131rak\u0131r.
\u2013 D\u00fc\u015flerde de b\u00f6yle de\u011fil mi? D\u00fc\u015f yeniden \u00f6rterek a\u00e7\u0131nlar.
\u2013 D\u00fc\u015fte yine de bir \u0131\u015f\u0131k gibi vard\u0131r s\u00f6z, ama ger\u00e7ekte, niteleyemeyece\u011fimiz bir \u0131\u015f\u0131kt\u0131r bu. I\u015f\u0131k, g\u00f6rme olana\u011f\u0131n\u0131n tersine \u00e7evrilmesini varsayar. D\u00fc\u015fte g\u00f6rmek, b\u00fcy\u00fclenmektir ve b\u00fcy\u00fclenme de, uzaktan kavramak \u015f\u00f6yle dursun, uzak bizi kavray\u0131nca, ku\u015fat\u0131nca ger\u00e7ekle\u015fir. G\u00f6r\u00fcde, bir \u015feye bizi o \u015feyden kurtaran bir zaman aral\u0131\u011f\u0131yla ula\u015fmakla kalmay\u0131z, o \u015feye bu zaman aral\u0131\u011f\u0131ndan kurtularak var\u0131r\u0131z. B\u00fcy\u00fclenmede, belki de g\u00f6r\u00fcl\u00fcr-g\u00f6r\u00fclmez olan\u0131n \u00e7oktan d\u0131\u015f\u0131nday\u0131zd\u0131r bile.
\u2013 O zaman, imgede de b\u00f6yledir durum, imge bizi iki alan\u0131n s\u0131n\u0131r\u0131nda tutar gibidir.
\u2013 Belki. \u0130mgeden de kesin bi\u00e7imde s\u00f6z etmek g\u00fc\u00e7. \u0130mge, a\u00e7\u0131nlanman\u0131n iki katl\u0131l\u0131\u011f\u0131d\u0131r. A\u00e7\u0131nlayarak \u00f6rten \u015fey, a\u00e7\u0131nlamak s\u00f6zc\u00fc\u011f\u00fcn\u00fcn ikircikli karars\u0131zl\u0131\u011f\u0131nda yeniden \u00f6rterek a\u00e7\u0131nlayan \u00f6rt\u00fc, imgedir. \u0130mge, nesnenin \u00e7ifti de\u011fil, bu iki katl\u0131l\u0131kta imgedir. Ama, daha sonralar\u0131 nesneye bi\u00e7imlenme olana\u011f\u0131n\u0131 veren ilk \u00e7ift katl\u0131l\u0131kt\u0131r, \u00e7ift katl\u0131l\u0131ktan da y\u00fcksek olan b\u00fck\u00fclmedir, d\u00f6nemecin k\u0131vr\u0131nt\u0131s\u0131, hep tersine \u00e7evrinmekte olan ve kendisinde bir sapman\u0131n \u015furadan ve buradan\u0131n\u0131 ta\u015f\u0131yan bu \u201c\u00e7evirme\u201ddir. \u00dcst\u00fcnde konu\u015fmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z s\u00f6z, bu ilk d\u00f6nmeye d\u00f6n\u00fc\u015ft\u00fcr; bu d\u00f6nme s\u00f6zc\u00fc\u011f\u00fcn\u00fc, bir eylem, d\u00f6nme devinimi, burgac\u0131n da, s\u0131\u00e7raman\u0131n da, d\u00fc\u015f\u00fcn de bar\u0131nd\u0131\u011f\u0131 bir ba\u015f d\u00f6nmesi diye anlamak gerek. Yaz\u0131n dilimizin iki y\u00f6n\u00fc i\u00e7in de se\u00e7ilmi\u015f adlar\u0131n bu d\u00f6neme\u00e7 fikrini benimsediklerine dikkat edin. Bu s\u00f6zc\u00fc\u011fe en do\u011frudan an\u0131\u015ft\u0131rma yapan, \u201cvers\u201d (dize) s\u00f6zc\u00fc\u011f\u00fcyle \u015fiirdir. Oysa ki \u201cd\u00fczyaz\u0131\u201d durmadan dikelen bir dolamba\u00e7la yolunda dosdo\u011fru gider.
\u2013 Ne var ki bu s\u00f6zc\u00fckler yaln\u0131zca bu iki bi\u00e7imin d\u0131\u015fsal yan\u0131n\u0131 g\u00f6stermekteler: d\u00fczyaz\u0131 s\u00fcrekli \u00e7izgiyi, dize git-gel\u2019lerle d\u00f6nen kesikli \u00e7izgiyi.
\u2013 Ku\u015fkusuz. Ancak s\u00f6z\u00fcn dizenin burgusunda kendine d\u00f6nebilmesi i\u00e7in d\u00f6n\u00fc\u015f\u00fcn daha \u00f6nceden verilmi\u015f olmas\u0131 gerekir. Bu ilk d\u00f6nme, d\u00f6nemecin bu k\u00f6kensel yap\u0131s\u0131 (daha sonralar\u0131 \u00e7izgisel git-gel\u2019de gev\u015feyen bu yap\u0131) \u015fiirdir. H\u00f6lderlin \u015f\u00f6yle diyordu (Sainte-Claire ve Bettina\u2019ya g\u00f6re): \u201cHer \u015fey ritimdir; insan\u0131n t\u00fcm yazg\u0131s\u0131n\u0131n tek bir g\u00f6ksel ritim olmas\u0131 gibi, sanat yap\u0131t\u0131n\u0131n biricik bir ritim olu\u015fu gibi.\u201d
\u2013 \u0130\u015fte b\u00f6ylelikle ritim \u2013ve onun devam\u0131 olan uyak\u2013 a\u00e7\u0131klanm\u0131\u015f oluyor.
\u2013 Bizi biraz \u00f6l\u00e7\u00fcl\u00fc olmaya \u00e7a\u011f\u0131rmakta hakl\u0131s\u0131n\u0131z. Hi\u00e7bir \u015fey a\u00e7\u0131klanm\u0131\u015f, hi\u00e7bir \u015fey a\u00e7\u0131nlanm\u0131\u015f de\u011fil; bilmece daha \u00e7ok tek bir s\u00f6zc\u00fckte s\u0131k\u0131\u015fm\u0131\u015f. Kendisinde ara\u015ft\u0131rman\u0131n yan\u0131lg\u0131s\u0131n\u0131 al\u0131koyan bu dolamba\u00e7 s\u00f6zc\u00fc\u011f\u00fcn\u00fcn ard\u0131ndan biraz fazla aceleyle gitmek istedim. Oysa ki bize konumuz a\u00e7\u0131s\u0131ndan aceleden ka\u00e7\u0131nmam\u0131z sal\u0131k verilmi\u015fti. Dolamba\u00e7 k\u0131sa bir yol de\u011fildir. Ve yoldan sapmaya kar\u015f\u0131l\u0131k gelen s\u00f6zde, iki \u015fey aras\u0131nda karars\u0131zl\u0131k temeldir. Tutmak ve s\u00fcrd\u00fcrmek s\u00f6z konusudur.
\u2013 Belki de s\u00f6yle\u015fimizin anlam\u0131 buradan gelmekte.
\u2013 Ritim olan bu d\u00f6nmede s\u00f6z, sapt\u0131ran ve sapan \u015feye d\u00f6nm\u00fc\u015ft\u00fcr. Pek ender bir s\u00f6zd\u00fcr: daha \u00f6teye gitmeyi reddetmek ya da e\u015f \u00f6l\u00e7\u00fclerde gidip gelen ku\u015fku gibi, s\u00f6z acele nedir bilmez. S\u00f6z, kesintide hep s\u00fcregelerek, hep dolambaca ba\u015fvurarak, b\u00f6ylelikle de bizi g\u00f6r\u00fcl\u00fcr ile g\u00f6r\u00fclmez aras\u0131nda ya da birinin ve \u00f6tekinin berisinde ask\u0131da tutarak, s\u00f6yledi\u011finin tersinde en i\u00e7tendir.
\u2013 \u0130\u015fte yine g\u00fc\u00e7 anla\u015f\u0131labilecek bir \u015fey. Ne demek oluyor bu? G\u00f6r\u00fclmez olan \u015feyi pek\u00e2l\u00e2 g\u00f6r\u00fclmez diye almak gerekir.
\u2013 Belki gene de kendini bir g\u00f6sterme bi\u00e7imi olan bir g\u00f6r\u00fclmezlik vard\u0131r, bir de her t\u00fcrl\u00fc g\u00f6r\u00fcnen ve her t\u00fcrl\u00fc g\u00f6r\u00fcnmezden sapan bir g\u00f6r\u00fclmezlik bi\u00e7imi. Gece, \u00f6zellikle ac\u0131 ve bekleyi\u015f olan gece bu dolambac\u0131n varl\u0131\u011f\u0131d\u0131r. Konu\u015fmak, nesnelerin gizil duruma yeniden d\u00f6nd\u00fcr\u00fcld\u00fckleri bekleyi\u015fin s\u00f6z\u00fcd\u00fcr. Bekleyi\u015f, konu d\u0131\u015f\u0131na \u00e7\u0131kmadan dolambac\u0131n, yan\u0131lg\u0131s\u0131z dolanman\u0131n uzam\u0131d\u0131r. Burada nesneler i\u00e7in g\u00f6r\u00fcnmek, gizlenmek s\u00f6z konusu de\u011fildir ya da en az\u0131ndan bu devinimler birer \u0131\u015f\u0131k oyunu oldu\u011fu s\u00fcrece de\u011fildir. Ve bekleyi\u015fe yan\u0131t veren s\u00f6zde, g\u00fcn\u00fcn getirmedi\u011fi a\u00e7\u0131k bir mevcudiyet, fiat lux* deyimini her \u015feyden \u00f6nce ke\u015ffeden bir ke\u015fif, karanl\u0131\u011f\u0131 karanl\u0131\u011f\u0131n \u00f6z\u00fc olan bu dolamba\u00e7la ke\u015ffeden bir ke\u015fif vard\u0131r. Karanl\u0131k, ka\u00e7ama\u011f\u0131 i\u00e7inde, kendini k\u00f6kensel olarak s\u00f6z\u00fc y\u00f6neten d\u00f6nmeye sunar.
\u2013 Karanl\u0131ktan s\u00f6z ederken, \u0131\u015f\u0131\u011f\u0131 akl\u0131m\u0131za getirmemek i\u00e7in harcad\u0131\u011f\u0131n\u0131z \u00e7abalara kar\u015f\u0131n, t\u00fcm s\u00f6yledi\u011finiz \u015feyleri tek \u00f6l\u00e7\u00fc olarak g\u00fcnd\u00fcze ba\u011flamaktan kendimi alam\u0131yorum. Acaba bu, dilimizin-ister istemez- k\u00f6t\u00fcye kullan\u0131larak yaln\u0131zca g\u00f6z\u00fcm\u00fcze seslenen g\u00f6rsel bir dizge olu\u015fundan m\u0131 kaynaklan\u0131yor? Herakleitos, kutsal s\u00f6z\u00fcn ne ortaya koydu\u011funu, ne de gizledi\u011fini, ama yaln\u0131zca g\u00f6sterdi\u011fini s\u00f6ylerken buna ili\u015fkin bir \u015fey demiyor mu acaba? Sizin ortaya koymak istedi\u011finiz fikir ona mal edilemez mi, yani: nesnelerin ne g\u00f6z\u00fckt\u00fc\u011f\u00fc, ne de gizlendi\u011fi bir dilin bulundu\u011fu fikri?
\u2013 Bu fikri Herakleitos\u2019a mal etmek belki de bize d\u00fc\u015fmez, ama o, bu fikri bize yak\u0131\u015ft\u0131rabilir. Burada s\u00f6z konusu edilen s\u00f6z, Delphoi\u2019de sorgulanan s\u00f6zd\u00fcr. Bu s\u00f6z, imler, kertikler ve \u00e7iziklerle-yaz\u0131- ortaya \u00e7\u0131kan kehanetler bi\u00e7iminde konu\u015fur. Ne var ki Delphoi\u2019de yine de bir dil s\u00f6z konusudur, bu dil bir gizleme zorunlulu\u011fundan ka\u00e7arak g\u00f6sterme zorunlulu\u011fundan da ka\u00e7maktad\u0131r. Bu dilde \u015f\u00f6yle bir ayr\u0131m olu\u015fmamakta: ne \u00f6rt\u00fcyor, ne de a\u00e7\u0131yor bu dil.
\u2013 Bir \u015feyler s\u00f6ylemeden, susmadan konu\u015farak.
\u2013 Legei-kruptei s\u00f6zc\u00fcklerinin olu\u015fturdu\u011fu ayr\u0131mdan farkl\u0131 bir ayr\u0131m gere\u011fi konu\u015farak. Bu ayr\u0131m, g\u00f6stermek ve i\u015faret etmek diye \u00e7evirebilece\u011fimiz s\u00eamainen s\u00f6zc\u00fc\u011f\u00fcnde s\u0131k\u0131\u015f\u0131p kalan bir ayr\u0131md\u0131r. T\u00fcm \u00f6teki ayr\u0131mlar\u0131 da ask\u0131ya al\u0131p onlar\u0131 tutan bu ayr\u0131m, \u201cd\u00f6nme\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn de ta\u015f\u0131d\u0131\u011f\u0131 ayr\u0131md\u0131r. Sapt\u0131\u011f\u0131 \u015feye do\u011fru d\u00f6nen bu d\u00f6nme deviniminde, k\u00f6kensel bir burulma vard\u0131r; bu k\u00f6kensel burulmadaysa diyalekti\u011fe de\u011fin t\u00fcm konu\u015fma bi\u00e7imlerinin karma\u015f\u0131kl\u0131\u011f\u0131n\u0131 kullanmaya, ayd\u0131nlatmaya, gev\u015fetmeye \u00e7al\u0131\u015fan bir ayr\u0131m yo\u011funla\u015fmaktad\u0131r: Konu\u015fulan her t\u00fcrl\u00fc dilin ard\u0131nda konu\u015fan, t\u00fcm bilmecelerle birlikte ya\u015fayan \u201cs\u00f6z-sessizlik\u201d, \u201cs\u00f6zc\u00fck-nesne\u201d, \u201cdo\u011frulama-olumsuzlama\u201dd\u0131r bu. S\u00f6zgelimi, s\u00f6z, sessizlik fonu \u00fczerinde s\u00f6zd\u00fcr, oysa ki sessizlik dildeki bir addan ba\u015fka bir \u015fey de\u011fildir; bir s\u00f6yleme bi\u00e7imidir, ya da \u015f\u00f6yle dersek, ad nesneyi s\u00f6zc\u00fckten farkl\u0131 bir \u015fey olarak adland\u0131r\u0131r ve bu ayr\u0131m da yaln\u0131zca adla verilir. Bu noktada \u0131srar etmiyorum. Biz bu ayr\u0131mdan yola \u00e7\u0131karak konu\u015fuyoruz demeye var\u0131r bu; konu\u015furken, bize konu\u015fmay\u0131 ertelettiren bu ayr\u0131mdan.
\u2013 Basit bir s\u00f6zc\u00fck oyunu bu.
\u2013 Evet, ni\u00e7in bir s\u00f6zc\u00fck oyunu olmas\u0131n ki? S\u00f6zc\u00fck oyunu, zaman\u0131n zorunlu olarak bu ayr\u0131mda bir pay\u0131 oldu\u011funu bize an\u0131msatarak ve s\u00f6z\u00fcn d\u00f6ng\u00fcs\u00fcn\u00fcn ad\u0131na \u201ctarih\u201d denilen ve temelde her t\u00fcrl\u00fc \u015fimdi\u2019nin uza\u011f\u0131nda ger\u00e7ekle\u015fen d\u00f6nemece yabanc\u0131 olmad\u0131\u011f\u0131n\u0131 bize kavratarak, zaman fikriyle oynamaktad\u0131r. Sonra bizim yaln\u0131zca bizi s\u00f6zden uzakta tutan ayr\u0131m arac\u0131l\u0131\u011f\u0131yla konu\u015fmakta oldu\u011fumuz fikriyle oynamaktad\u0131r; salt konu\u015ftu\u011fumuz i\u00e7in konu\u015fmaktay\u0131zd\u0131r, bununla birlikte hen\u00fcz konu\u015fmuyoruzdur: bu \u201chen\u00fcz\u201d konu\u015fmama olgusu, ideal bir s\u00f6ze, bizim insani s\u00f6zlerimizin yetkinlikten uzak bir \u00f6yk\u00fcnmesi oldu\u011fu \u00fcst\u00fcn bir Kelam\u2019a g\u00f6nderme yapmas\u0131ndan ileri gelmez; tersine, bu olgu, yoklu\u011fu i\u00e7inde s\u00f6z\u00fcn karar\u0131n\u0131n kendisini olu\u015fturmaktad\u0131r. Varolan olarak g\u00f6r\u00fclen her t\u00fcrl\u00fc s\u00f6zden ba\u015fka bir \u015fey olmayan bu s\u00f6z, gelece\u011fi ne denli \u0131srarla g\u00f6sterir ve ba\u011flarsa, ki ayn\u0131 zamanda s\u00f6z\u00fc edilecek bir gelecektir bu, dile ait olan ama temel olarak her konu\u015fmam\u0131zda bizi yine de dilin d\u0131\u015f\u0131na atan bu yok-s\u00f6zd\u00fcr. \u00d6yle ki, konu\u015fmaya en yak\u0131n oldu\u011fumuz s\u00f6z, bizi ondan uzakla\u015ft\u0131ran s\u00f6z\u00fcn i\u00e7indedir.
\u2013 \u0130\u015fte yine dolamba\u00e7tan ba\u015fka bir \u015fey olmayan \u2018e\u2026do\u011fru gidi\u015fin tuhafl\u0131\u011f\u0131. \u0130lerlemek isteyen, dolamba\u00e7lara sapmak zorunda, ilgin\u00e7 bir yenge\u00e7 y\u00fcr\u00fcy\u00fc\u015f\u00fc oluyor bu. Ara\u015ft\u0131rman\u0131n devinimi de bu mu?
\u2013 Her t\u00fcrl\u00fc ara\u015ft\u0131rma bir t\u00fcrl\u00fc bunal\u0131md\u0131r. Aran\u0131lan \u015fey, bunal\u0131ma yol a\u00e7an ara\u015ft\u0131rma d\u00f6ng\u00fcs\u00fcnden ba\u015fka bir \u015fey de\u011fildir: ele\u015ftirinin d\u00f6ng\u00fcs\u00fcd\u00fcr bu.
\u2013 Umutsuzluk verecek kadar soyut bir \u015fey bu.
\u2013 Ni\u00e7in? Hatta ben her t\u00fcrl\u00fc \u00f6nemli yaz\u0131nsal yarat\u0131n\u0131n bu d\u00f6nemecin anlam\u0131n\u0131 daha do\u011frudan ve daha salt olarak sorgu konusu etti\u011fi \u00f6l\u00e7\u00fcde soyut oldu\u011funu s\u00f6yleyece\u011fim. Bu d\u00f6neme\u00e7, yap\u0131t\u0131n ortaya \u00e7\u0131kaca\u011f\u0131 anda onu garip bir bi\u00e7imde t\u00f6kezletir. Merkezinden her zaman \u00e7\u0131km\u0131\u015f olan merkez gibi, yap\u0131ts\u0131zl\u0131\u011f\u0131n, yap\u0131t yoklu\u011funun al\u0131kondu\u011fu yap\u0131tt\u0131r bu.
\u2013 \u00c7\u0131lg\u0131nl\u0131\u011f\u0131n \u00f6teki ad\u0131 olan yap\u0131t yoklu\u011fu.
Yazma deviniminin d\u0131\u015far\u0131n\u0131n \u00e7ekimi alt\u0131nda s\u00f6z d\u0131\u015f\u0131, dil d\u0131\u015f\u0131 olarak gelebilmesi i\u00e7in s\u00f6ylemin son buldu\u011fu yap\u0131t yoklu\u011fu.<\/p>\n

Maurice Blanchot <\/strong><\/p>\n

\u00a0<\/p>\n","protected":false},"excerpt":{"rendered":"

\u201cNe arad\u0131\u011f\u0131n\u0131z\u0131 bilmek isterdim. \u2013 Ben de isterdim. \u2013 Bu bilgisizlik umursamazl\u0131k olmuyor mu? \u2013 Ben onun kibir dolu olmas\u0131ndan korkar\u0131m. Biz arad\u0131\u011f\u0131m\u0131z \u015feye her zaman bilgiden yak\u0131n, daha \u00f6nemli bir ba\u011fla adanm\u0131\u015f oldu\u011fumuza inanmaya haz\u0131r\u0131zd\u0131r. Bilgi bilen ki\u015fiyi siler. \u00c7\u0131kar g\u00f6zetmeyen tutku, al\u00e7akg\u00f6n\u00fcll\u00fcl\u00fck, g\u00f6r\u00fclmezlik: i\u015fte sadece bilmeyerek yitirme tehlikesiyle kar\u015f\u0131 kar\u015f\u0131ya oldu\u011fumuz \u015feyler. \u2013 […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[61],"tags":[],"class_list":{"0":"post-4004","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-maurice-blanchot"},"yoast_head":"\n\u00c7\u0131kar g\u00f6zetmeyen tutku, al\u00e7akg\u00f6n\u00fcll\u00fcl\u00fck, g\u00f6r\u00fclmezlik | Konu\u015fmak g\u00f6rmek de\u011fildir - M. Blanchot - 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\/cikar-gozetmeyen-tutku-alcakgonulluluk-gorulmezlik-konusmak-gormek-degildir-m-blanchot\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u00c7\u0131kar g\u00f6zetmeyen tutku, al\u00e7akg\u00f6n\u00fcll\u00fcl\u00fck, g\u00f6r\u00fclmezlik | Konu\u015fmak g\u00f6rmek de\u011fildir - M. Blanchot\" \/>\n<meta property=\"og:description\" content=\"\u201cNe arad\u0131\u011f\u0131n\u0131z\u0131 bilmek isterdim. \u2013 Ben de isterdim. \u2013 Bu bilgisizlik umursamazl\u0131k olmuyor mu? \u2013 Ben onun kibir dolu olmas\u0131ndan korkar\u0131m. Biz arad\u0131\u011f\u0131m\u0131z \u015feye her zaman bilgiden yak\u0131n, daha \u00f6nemli bir ba\u011fla adanm\u0131\u015f oldu\u011fumuza inanmaya haz\u0131r\u0131zd\u0131r. 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