{"id":4009,"date":"2010-01-15T14:42:26","date_gmt":"2010-01-15T11:42:26","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/01\/15\/lacan-ayna-evresi-ve-marx-erdogan-ozmen\/"},"modified":"2010-01-15T14:42:26","modified_gmt":"2010-01-15T11:42:26","slug":"lacan-ayna-evresi-ve-marx-erdogan-ozmen","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/01\/15\/lacan-ayna-evresi-ve-marx-erdogan-ozmen\/","title":{"rendered":"Lacan ayna evresi ve Marx | Erdo\u011fan \u00d6ZMEN"},"content":{"rendered":"

\u0130nsan yavrusunun, \u00e7ocu\u011fun 6-18. aylar aras\u0131na s\u0131k\u0131\u015fm\u0131\u015f \u2018ayna evresi \u00f6yk\u00fcs\u00fcn\u00fcn\u2019, o evreye ili\u015fkin Lacan\u2019 \u0131n s\u00f6ylediklerinin \u00f6nemi ne? Lacan\u2019\u0131n konuya ili\u015fkin makalesinin ba\u015fl\u0131\u011f\u0131 tam olarak \u015fu; \u201cPsikanalitik deneyimde a\u00e7\u0131\u011fa \u00e7\u0131kt\u0131\u011f\u0131 bi\u00e7imiyle \u00f6zne-ben in (I) i\u015flevinin olu\u015fturucusu olarak ayna evresi\u201d (The mirror stage as formative of the function of the I as revealed in psychoanalytic experience). Birlikte okuyal\u0131m:<\/p>\n

\u201cLacan\u2019\u0131n \u00e7al\u0131\u015fmalar\u0131n\u0131 diyalektik maddecilik felsefesi ve Marksizmdeki ideoloji sorunuyla yak\u0131n ili\u015fki i\u00e7erisinde de\u011ferlendirmek tuhaf g\u00f6r\u00fclebilir, fakat Lacan\u2019\u0131n Freud\u2019u yeniden incelemesinin \u00f6nemi kesinlikle bu ba\u011flant\u0131lar\u0131n kurulmas\u0131ndand\u0131r, \u00e7\u00fcnk\u00fc bu \u00e7al\u0131\u015fmalar toplumsal s\u00fcre\u00e7teki maddi \u00f6zne teorisinin temelini olu\u015fturmaktad\u0131r: Her zaman\/zaten bu toplumsal s\u00fcre\u00e7lerde olu\u015fturulan, fakat hi\u00e7bir zaman bir dayana\u011fa indirgenmeyen bir \u00f6zne. Dolay\u0131s\u0131yla Lacan\u2019\u0131n \u00f6znesi diyalektik maddecili\u011fin bu yeni \u00f6znesidir: S\u00fcre\u00e7 i\u00e7indeki \u00f6zne… S\u00fcre\u00e7 i\u00e7indeki \u00f6zneyi kavramak, Lacan\u2019\u0131n bireyin \u00f6zne olarak in\u015fas\u0131nda g\u00f6sterenin (yani dil) belirleyicili\u011fini vurgulamas\u0131 \u00fczerine kurulmu\u015ftur… Dile verilen \u00f6nem toplumsal s\u00fcre\u00e7teki \u00f6znenin, diyalektik maddecili\u011fin gerektirdi\u011fi \u00f6znenin incelenmesinde bir yol a\u00e7ar\u201d (R. Coward- J. Ellis, Dil ve Maddecilik, \u0130leti\u015fim yay, 1985, sh:165-166 \u00e7ev:E.Tar\u0131m).<\/em><\/p>\n

Ba\u015fka kavramsal kar\u015f\u0131l\u0131klarla da (ayr\u0131lma\/bireyle\u015fme gibi \u00f6rne\u011fin) anla\u015f\u0131lmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015f o d\u00f6neme ili\u015fkin Lacanc\u0131 yakla\u015f\u0131m\u0131n benim i\u00e7in anlam\u0131 daha yal\u0131n olarak \u015fu da: \u0130nsan-\u00f6znenin, \u00f6znelli\u011fin kurulu\u015funun ne denli me\u015fakkatli ve \u00e7ok katl\u0131 bir s\u00fcre\u00e7 i\u00e7inde ger\u00e7ekle\u015fti\u011fini g\u00f6stermeye \u00e7al\u0131\u015fmas\u0131 ve\u00a0 o s\u00fcrecin \u2013biraz zorlayarak s\u00f6ylersek- ilk dura\u011f\u0131na d\u00fc\u015f\u00fcrd\u00fc\u011f\u00fc o \u0131\u015f\u0131k.<\/p>\n

Ama belki de burada biraz durmal\u0131: Psikanalizle en geni\u015f anlam\u0131yla politikan\u0131n; \u2018\u00f6znel\u2019 olan\u0131n analiziyle, daha \u2018nesnel\u2019 olan\u0131n; \u00f6nemli \u00f6l\u00e7\u00fcde bireysel bir etkinlikle, toplumsal d\u00fczeyde olu\u015fturulan\u0131n herhangi bir bi\u00e7imde yan yana getirili\u015fi sak\u0131nmam\u0131z gereken bir \u015fey de\u011fil mi? E\u011fer de\u011filse bu aymazl\u0131k, mesela \u201csiyasal s\u00fcre\u00e7leri psikolojize etmenin dayan\u0131lmaz hafifli\u011fi\u201d t\u00fcr\u00fc bir \u015feye mi kap\u0131 aralar,\u00a0 ya da daha genel anlamda indirgemecilik filan m\u0131 olur? Olabilir tabii ki. Psikolojik indirgemecilik diye bir \u015feyden, yani, \u00f6rne\u011fin siyasal olgular\u0131 bir t\u00fcr de\u011fi\u015fmez psikolojik kurulu\u015fa g\u00f6re\/indirgeyerek anlamaya ve a\u00e7\u0131klamaya \u00e7al\u0131\u015fan bir tutumdan pekala s\u00f6zedilebilir: Siyasal eylemcili\u011fi psikopatik, \u015fizoid, paranoid vb. zihinsel s\u00fcre\u00e7ler ve davran\u0131\u015f kal\u0131plar\u0131yla yarg\u0131lamaya yeltenildi\u011finde oldu\u011fu gibi. Ya da \u00f6rne\u011fin, Ekim devrimini \u2018ulusal baba imgesine\u2019 kar\u015f\u0131 bir isyan olarak a\u00e7\u0131klamak gibi. Ama konumuz bu de\u011fil. \u015e\u00f6yle d\u00fc\u015f\u00fcnmemiz yeterli: Analiz bir vakum i\u00e7erisinde ger\u00e7ekle\u015fmiyor. Psikanalitik teori de yal\u0131t\u0131lm\u0131\u015f, b\u00fct\u00fcn ba\u011flar\u0131n\u0131n ve ili\u015fkilerinin d\u0131\u015f\u0131ndaki, deyim yerindeyse a\u015fk\u0131n bir birey \u00fczere s\u00f6z alm\u0131yor. Analiz, bir toplumsal ili\u015fkinin\/ba\u011f\u0131n varl\u0131\u011f\u0131ndan s\u00f6zetmemize izin ve imkan verecek \u015fartlar\u0131n olu\u015ftu\u011fu bir ortamda y\u00fcr\u00fcyen bir etkinlik. Analistle analiz edilenin aras\u0131ndaki bir ba\u011f\u0131n varl\u0131\u011f\u0131nda. Dahas\u0131, analiz her biri di\u011ferinin d\u00fc\u015f\u00fcnce, duygu ve davran\u0131\u015flar\u0131n\u0131 yorumlamaya \u00e7al\u0131\u015fan bir \u00f6zneler-aras\u0131 s\u00f6ylem olarak kuruluyor ve ilerliyor. Analitik ili\u015fkinin i\u00e7inde,\u00a0 -asl\u0131nda ba\u015fka bir dizi ili\u015fki\u00a0 i\u00e7in de ge\u00e7erli olan bir \u015feyden bahsediyor olabilirim- baz\u0131 temel toplumsal ili\u015fki \u00e7ekirdeklerinin\/ \u00e7\u00f6keltilerinin bulundu\u011funu da eklemeli. Keza, analitik deneyimin anla\u015f\u0131lmas\u0131, toplumsal evrenin; temel kurumlar\u0131n\/ayg\u0131tlar\u0131n, ili\u015fki \u00f6r\u00fcnt\u00fclerinin, semboller d\u00fczeninin, dilin anla\u015f\u0131lmas\u0131na ba\u011fl\u0131. Di\u011fer yandan, bireysel ve toplumsal aras\u0131ndaki kar\u015f\u0131tl\u0131klar\u0131 ve kesi\u015fmeleri, ikisi aras\u0131ndaki kar\u015f\u0131l\u0131kl\u0131 hareketleri ve etkile\u015fimleri anlamam\u0131z\u0131 sa\u011flayacak anahtarlar\u0131 ba\u015fka nerede arayabiliriz ki, psikanalizle politik\/sosyolojik c\u00f6z\u00fcmlemenin \u00f6rt\u00fc\u015fme noktalar\u0131ndan gayr\u0131?\u00a0\u00a0 <\/p>\n

***** <\/p>\n

Lacan ayna evresine ili\u015fkin geli\u015ftirdi\u011fi anlay\u0131\u015f\u0131 ilk kez 1936 y\u0131l\u0131nda Marienbad da toplanan 14. Uluslararas\u0131 psikanaliz kongresinde sunmu\u015ftur. Lacan\u2019\u0131n psikanalitik teoriye ilk resmi katk\u0131s\u0131 say\u0131labilir. Ancak s\u00f6z konusu bu orijinal makale yay\u0131nlanmam\u0131\u015f, sadece 1937 ocak say\u0131l\u0131 uluslararas\u0131 psikanaliz dergisinde (International journal of psychoanalysis) yay\u0131nlanm\u0131\u015f raporda, alt\u0131nda hi\u00e7bir metin ya da \u00f6zet olmaks\u0131z\u0131n sadece ingilizce ba\u015fl\u0131\u011f\u0131yla (The Looking-Glass Phase) indeksde yeralm\u0131\u015ft\u0131r. 1949 da yeniden yaz\u0131lan ve Z\u00fcrih de toplanan 16. Uluslar aras\u0131 psikanaliz kongresinde sunulan versiyonu yay\u0131nlanm\u0131\u015f-t\u0131r:\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/p>\n

\u201c13 y\u0131l \u00f6nce, son kongremizde sunmu\u015f bulundu\u011fum ayna evresi anlay\u0131\u015f\u0131, o zamandan beri Fransa grubunun prati\u011finde az \u00e7ok yerle\u015fik hale gelmi\u015ftir. Ancak, psikanalizde deneyimledi\u011fimiz bi\u00e7imiyle \u00f6zne-benin olu\u015fumuna\u00a0 tuttu\u011fu \u0131\u015f\u0131k bak\u0131m\u0131ndan, \u00f6zellikle bug\u00fcn dikkatlerinize yeniden sunmaya de\u011fer diye d\u00fc\u015f\u00fcn\u00fcyorum. Bu deneyim bizi, do\u011frudan Cogito\u2019dan ne\u015fet eden her t\u00fcrl\u00fc felsefenin kar\u015f\u0131s\u0131nda olmaya zorluyor\u201d (J. Lacan, Ecrits, Routledge, 1997, ingilizceye \u00e7eviren: A. Sheridan). <\/em><\/p>\n

Ayna evresi. Lacan\u2019\u0131n b\u00fct\u00fcn \u00e7al\u0131\u015fmas\u0131 boyunca de\u011fi\u015fmez bir referans noktas\u0131 olmu\u015f, yeni ve de\u011fi\u015fik bi\u00e7imleriyle d\u00fc\u015f\u00fcncesinde daima aktif kalm\u0131\u015ft\u0131r. Kabaca, insan yavrusunu en yak\u0131n hayvan akrabas\u0131ndan, \u015fempanzeden ay\u0131rmaya olanak sa\u011flayan bir deneye g\u00f6ndermede bulunur. \u201cAyna testi\u201d, Lacan ad\u0131n\u0131 anmasa da, daha \u00f6nce, insanlar\u0131n ve hayvanlar\u0131n bili\u015f (cognition) tarzlar\u0131 \u00fczerine \u00e7al\u0131\u015fan Frans\u0131z psikolog Henri Wallon taraf\u0131ndan ke\u015ffedilmi\u015f ve tan\u0131mlanm\u0131\u015ft\u0131r: Hen\u00fcz motor yetilerindeki (kas ve iskelet sistemi) b\u00fct\u00fcn koordinasyonsuzlu\u011fa ve dezavantaja ra\u011fmen alt\u0131 ayl\u0131k \u00e7ocuk, ayn\u0131 ya\u015ftaki \u015fempanzeden aynadaki yans\u0131s\u0131 kar\u015f\u0131s\u0131nda\u00a0 b\u00fcy\u00fclenmi\u015f olmakla ayr\u0131l\u0131r. \u015eempanze de, ba\u015fka hayvanlar da pek tabii ki aynadaki yans\u0131s\u0131n\u0131 alg\u0131lamaktad\u0131r, ancak sadece insan yavrusu, kendisiyle yans\u0131s\u0131 aras\u0131ndaki kar\u015f\u0131l\u0131kl\u0131 ili\u015fkiyi sanki idrak edebilmekte ve sevin\u00e7le onu kendi imgesi olarak benimsemektedir. \u015eempanze ise, imgeyi yan\u0131lt\u0131c\u0131 bularak ilgisini oradan \u00e7ekmektedir:\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/p>\n

\u201cbelki hat\u0131rlayanlar\u0131n\u0131z olacakt\u0131r, s\u00f6z konusu anlay\u0131\u015f\u0131m\u0131z\u0131n kaynakland\u0131\u011f\u0131 insan davran\u0131\u015f\u0131 \u00f6gesi, kar\u015f\u0131la\u015ft\u0131rmal\u0131 psikolojinin bir olgusunca ayd\u0131nlat\u0131lm\u0131\u015ft\u0131. Buna g\u00f6re \u00e7ocuk, kullan\u0131c\u0131 zekada (instrumental intelligence) k\u0131sa da olsa belli bir s\u00fcre i\u00e7in, \u015fempanzenin gerisinde kald\u0131\u011f\u0131 bir ya\u015fta iken bile, aynadakini kendi imgesi olarak tan\u0131yabilmektedir. Bu tan\u0131y\u0131\u015f\u0131n \u00e7ocu\u011fun i\u00e7ine do\u011fdu\u011funun bir belirtisi olan, Aha-Erlebnis (i\u015fte! – deneyimi) dedi\u011fimiz el ve y\u00fcz anlat\u0131mlar\u0131, K\u00f6hler\u2019e g\u00f6re, i\u00e7inde bulunulan durumun alg\u0131land\u0131\u011f\u0131 bilincini, yani zeka eylemi i\u00e7in asli olan evreyi g\u00f6sterir\u201d (Ecrits). <\/em> <\/p>\n

\u00c7ocu\u011fun, ayna imgesini izlerken veya kendi davran\u0131\u015flar\u0131n\u0131 bir yeti\u015fkinin veya ba\u015fka bir \u00e7ocu\u011fun benzer jestlerinde yans\u0131m\u0131\u015f haliyle g\u00f6zlerken ki haline ili\u015fkin bu ampirik g\u00f6zlem, ayn\u0131 zamanda Lacan\u2019\u0131n ego yu yeni bir \u00e7er\u00e7evede tan\u0131mlamak \u00fczere yola koyuldu\u011fu noktay\u0131 da olu\u015fturmaktad\u0131r. Tam bu anda \u00e7ocuk ans\u0131z\u0131n ke\u015ffetti\u011fi \u015feyi kutlar ve \u2018ben buyum\u2019\u00a0 der, onu d\u0131\u015favurur\/ifade eder g\u00f6r\u00fcnmektedir:\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0

\u201c\u00c7ocuk kendisi d\u0131\u015f\u0131nda bir imgeyle \u00f6zde\u015fle\u015fir, ister ger\u00e7ek bir imge ister ba\u015fka bir \u00e7ocu\u011fun imgesi olsun. \u2013ayn\u0131 zamanda sanki- \u2018bu imgenin g\u00f6r\u00fcn\u00fcrdeki b\u00fct\u00fcnselli\u011fi, bedenim \u00fczerinde yeni bir ustal\u0131k edinmemi sa\u011fl\u0131yor\u2019 demektedir. \u2013ya da \u015f\u00f6yle- \u2018kendim d\u0131\u015f\u0131ndaki bir imgeyle \u00f6zde\u015fle\u015firsem, daha \u00f6nce yapamad\u0131\u011f\u0131m \u015feyleri yapabilirim\u2019\u201d (D. Leader, yeni ba\u015flayanlar i\u00e7in Lacan, Milliyet yay\u0131nlar\u0131 1997, \u00e7ev:G.\u00c7.G\u00fcven). <\/em> <\/p>\n

Lacan dikkatimizi, \u00e7ocu\u011fun sevin\u00e7 y\u00fckl\u00fc tepkisine, imgeyle b\u00fcy\u00fclenmesine \u00e7eker: \u201cGer\u00e7ekten de bu eylem maymunda, imgeye hakim olunarak bo\u015f bulunmas\u0131ndan sonra yitip gitti\u011fi halde, \u00e7ocukta daha belirdi\u011fi an bir dizi davran\u0131\u015fsal tepki yaratmaktad\u0131r. Tamamen oyun niteli\u011findeki bu davran\u0131\u015flarla \u00e7ocuk, imgede varsay\u0131lan hareketlerle aynada yans\u0131yan \u00e7evre aras\u0131ndaki ve bu fiili (virtual) karma\u015fa ile\u00a0 onun aynada ikile\u015ftirmi\u015f oldu\u011fu as\u0131l ger\u00e7eklik yani, kendi bedeni, etraf\u0131ndaki insanlar ve e\u015fyalar aras\u0131ndaki ili\u015fkiyi deneyimlemektedir\u201d. (Ecrits). <\/em><\/p>\n

Beslenmesi, bak\u0131m\u0131, g\u00fcvenli\u011fi, yat\u0131\u015ft\u0131r\u0131lma ve rahatlat\u0131lma ihtiya\u00e7lar\u0131 vb. bir \u00e7ok bak\u0131mdan b\u00fct\u00fcn\u00fcyle ebeveynlerine\/bak\u0131c\u0131lar\u0131na muhta\u00e7 ve ba\u011f\u0131ml\u0131 oldu\u011fu bu evrede \u00e7ocuk, ayna evresinde, orada aynan\u0131n \u00f6n\u00fcnde, ilk taslaklar\u0131 bi\u00e7iminde de olsa bir \u00f6zerklik ve hakimiyet vaadi\/ya\u015fant\u0131s\u0131 kar\u015f\u0131s\u0131ndad\u0131r.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/p>\n

\u201cBu olay\u0131n alt\u0131 ayl\u0131ktan itibaren meydana gelebilece\u011fi Baldwin\u2019den beri biliniyor. Onun tekrar\u0131, bizleri ayna \u00f6n\u00fcndeki bebe\u011fin bu \u015fa\u015f\u0131rt\u0131c\u0131 manzaras\u0131 \u00fczerinde d\u00fc\u015f\u00fcnmeye sevk ediyor. Hen\u00fcz daha y\u00fcr\u00fcmeyi bile becerememi\u015f, hatta ayakta bile duramayan ancak bir insan\u0131n ya da yapay bir nesnenin (Fransa\u2019da trotte-bebe, y\u00fcr\u00fcte\u00e7 dedi\u011fimiz) deste\u011fiyle tutunabilen bebe\u011fin, yine de sevin\u00e7li bir \u00e7aba i\u00e7inde deste\u011finin engellemelerini a\u015f\u0131p, bedenin duru\u015funu az \u00e7ok sarkmaya benzer bir tarzda sabitleyerek, imgenin bir anl\u0131k bir par\u00e7as\u0131n\u0131 geri getirmeye, onu bak\u0131\u015f\u0131 i\u00e7inde tutmaya \u00e7al\u0131\u015fmas\u0131 \u00fczerinde d\u00fc\u015f\u00fcnmeye\u201d (Ecrits).\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0
<\/em>
Onu b\u00fcy\u00fcleyen de tam budur. Ama ayn\u0131 zamanda ele ge\u00e7iren: o \u00f6zerklik ve hakimiyet vaadi.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/p>\n

\u201c\u015eempanzenin ayna imgesinin epistemolojik bir bo\u015fluk (epistemolojical void) oldu\u011funu tan\u0131y\u0131p dikkatini ba\u015fka bir yere y\u00f6neltebildi\u011fi yerde \u00e7ocuk, aldat\u0131lm\u0131\u015f kalmaya ili\u015fkin sapk\u0131n iste\u011fini muhafaza eder (M. Bowie, Lacan, Harvard University Press, 1991). <\/em>Ayna imgesi \u00e7\u00fcnk\u00fc, olu\u015fum halindeki egonun asgari d\u00fczeyde a\u00e7\u0131klanmas\u0131d\u0131r. Bu olduk\u00e7a s\u0131n\u0131rl\u0131 g\u00f6zlem verisi temelinde, egonun daha sonraki ser\u00fcvenine umut i\u00e7inde bakmak ve olgun kendili\u011fi, kendini-yapan insan\u0131 taslak halinde alg\u0131lamak m\u00fcmk\u00fcn g\u00f6r\u00fcnmektedir. Tam da bu nedenle s\u00f6z\u00fc edilen \u015fey, \u00e7ocuklu\u011fun tek bir enstantanesi olmaktan \u00e7ok, d\u00fczenleyici geli\u015fme ilkesidir. Ya da, ayna evresini bireyin tarihinde s\u0131n\u0131rl\u0131, gelip ge\u00e7en bir evre olarak d\u00fc\u015f\u00fcnmekten daha \u00e7ok, insan-\u00f6znenin s\u00fcrekli kavgas\u0131n\u0131 verdi\u011fi bir m\u00fccadelenin, kendini in\u015fa etme m\u00fccadelesinin\u00a0 alan\u0131 olarak, deyim yerindeyse bir arena gibi anlamal\u0131.

\u201c…\u00d6zne-ben\u2019in olu\u015fumu,\u00a0 d\u00fc\u015flerde bir kale, veya bir stadyumla sembolize edilir\u201d(Ecrits). <\/em><\/p>\n

***** <\/p>\n

Nitekim daha sonra \u015funlar\u0131 yazacakt\u0131r Lacan:\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/p>\n

\u201c Bir fenomen olarak ayna evresine iki katl\u0131 bir de\u011fer atfediyorum. Birinci planda, \u00e7ocu\u011fun zihinsel geli\u015fiminde tayin edici bir d\u00f6n\u00fcm noktas\u0131na i\u015faret ediyor olmas\u0131yla tarihsel bir de\u011feri vard\u0131r. \u0130kinci olarak, beden imgesiyle esasl\u0131 bir libidinal ili\u015fkiyi \u00f6rneklemektedir.\u201d (Aktaran: D. Evans, An \u0131ntroductory Dictionary of Lacanian Psychoanalysis, Routledge 1997 ). <\/em> <\/p>\n

B\u00f6ylece sadece bir deney olma halini a\u015fan \u00f6zellikleriyle ayna evresi, \u00f6znelli\u011fin yap\u0131s\u0131ndaki temel bir boyutu temsil eder. Kal\u0131c\u0131 bir \u00f6znellik yap\u0131s\u0131n\u0131. \u0130mgesel d\u00fczeni. \u201cKi\u015finin motor i\u015flevlerinde ustala\u015fmas\u0131 ve insan\u0131n uzam ve hareket d\u00fcnyas\u0131na giri\u015fi, bu y\u00fczden temelli bir yabanc\u0131la\u015fma pahas\u0131na ger\u00e7ekle\u015febilir. Lacan, \u00e7ocu\u011fun imgede hapsolunmas\u0131 olgusunun alt\u0131nda yatan g\u00f6rsel alan ile ili\u015fkisinin \u00f6nemini vurgulamak \u00fczere, bu \u00f6zde\u015fle\u015fmenin ger\u00e7ekle\u015fti\u011fi kayda \u2018imgelemsel\u2019 ad\u0131n\u0131 verir\u201d (D. Leader). <\/em><\/p>\n

\u00d6znenin biteviye bir bi\u00e7imde\u00a0 kendi imgesiyle b\u00fcy\u00fclendi\u011fi ve yakaland\u0131\u011f\u0131 bir kar\u015f\u0131la\u015fma sahas\u0131. <\/p>\n

Lacan, ayna evresi kavram\u0131n\u0131 geli\u015ftirdik\u00e7e tarihsel de\u011feri \u00fczerine yapt\u0131\u011f\u0131 vurguyu azaltarak, yap\u0131sal de\u011ferini giderek \u00f6ne \u00e7\u0131kar\u0131r. Ayna evresi \u00f6zde\u015fle\u015fme s\u00fcreci yoluyla Ego nun olu\u015fumunu tan\u0131mlar. Ego, ki\u015finin kendi ayna imgesiyle \u00f6zde\u015fle\u015fmesinin bir sonucudur:\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/p>\n

\u201cAyna evresini, analizin bu terime kazand\u0131rd\u0131\u011f\u0131 anlamda bir \u00f6zde\u015fle\u015fme olarak anlamal\u0131y\u0131z. \u00d6zde\u015fle\u015fme, yani \u00f6znede, bir imgeyi benimsedi\u011fi zaman meydana gelen d\u00f6n\u00fc\u015f\u00fcm olarak. Analitik teoride antik bir terim olan imago\u2019nun kullan\u0131lm\u0131\u015f olmas\u0131 da, yazg\u0131s\u0131n\u0131n b\u00f6ylesi bir evre-etkisine do\u011fru oldu\u011funu yeterince g\u00f6stermektedir\u201d (Ecrits). <\/em><\/p>\n

Buradaki tayin edici unsur, insan yavrusunun premat\u00fcrl\u00fc\u011f\u00fc\u00a0 (erken, vaktinden \u00f6nce)\u00a0 do\u011fumu olgusuna ili\u015fkindir. \u0130nsan daima premat\u00fcr olarak do\u011far (\u201cinsanda do\u011fumun spesifik premat\u00fcrl\u00fc\u011f\u00fc\u201d). Tam bir motor kontrol sa\u011flamas\u0131 ve ba\u015far\u0131l\u0131 iradi eylemlere yetenekli olmas\u0131 i\u00e7in \u00e7ok zaman ge\u00e7mesi gerekecektir. Buna mukabil, insan\u0131n g\u00f6rme sistemi g\u00f6rece geli\u015fkin bir haldedir. Bunun anlam\u0131 \u015fudur: Bebek beden hareketleri \u00fczerinde tam bir hakimiyet kazanmadan \u00f6nce de, aynada kendisini tan\u0131yabilmekte ve kendi imgesini bir b\u00fct\u00fcn olarak\/halinde g\u00f6rmektedir. <\/p>\n

Burada ama, \u015funlar\u0131 eklemeli: Lacan\u2019\u0131n yeni bir \u00f6znellik anlay\u0131\u015f\u0131 geli\u015ftirdi\u011fini, bunun bireyselli\u011fe indirgenebilir olmayan bir \u00f6znelli\u011fi i\u00e7erdi\u011fini, b\u00f6ylece nesnel olan\u0131 anlama ufkumuzda da radikal bir d\u00f6n\u00fc\u015f\u00fcm yaratt\u0131\u011f\u0131n\u0131. Bu, \u00f6zneyi egoya indirgeyen di\u011fer \u00f6znellik anlay\u0131\u015flar\u0131ndan tamamen farkl\u0131 bir pozisyondur. Zira ego, yukar\u0131da da de\u011finildi\u011fi \u00fczere, ayna evresinde i\u00e7selle\u015ftirilen (internalization) idealle\u015ftirilmi\u015f imgelerin bir \u00e7\u00f6keltisi gibi tan\u0131mlanabilir. Bu evre \u00f6ncesinde kendilik (self) birle\u015fik bir b\u00fct\u00fcn olarak hen\u00fcz var de\u011fildir. Ayna evresinde; bebe\u011fin deneyimi olan par\u00e7alanma (fragmentation) hali, aynadaki imgesinin kabul\u00fcyle bir t\u00fcr bedensel b\u00fct\u00fcnl\u00fc\u011f\u00fcn tasdikine d\u00f6n\u00fc\u015ft\u00fcr\u00fcl\u00fcr. Bebek ilk b\u00fct\u00fcnl\u00fck ve \u00f6zde\u015flik duygusunu b\u00f6ylece ya\u015far. Ama ayn\u0131 anda, par\u00e7alanma halini imgelemsel bir b\u00fct\u00fcnl\u00fck ve birlik haline d\u00f6n\u00fc\u015ft\u00fcrmedeki ba\u015far\u0131, imgenin sentezi kar\u015f\u0131s\u0131nda duyulan sevin\u00e7 bir tehditle kar\u015f\u0131la\u015f\u0131r. S\u00f6z konusu imgesel b\u00fct\u00fcnl\u00fckle, bebek taraf\u0131ndan par\u00e7alanm\u0131\u015f beden olarak deneyimlenen bedenin e\u015fg\u00fcd\u00fcms\u00fczl\u00fc\u011f\u00fc aras\u0131nda\u00a0 bir z\u0131tl\u0131k oldu\u011fu duygusu belirir.\u00a0 O z\u0131tl\u0131k bebek taraf\u0131ndan bir yandan kendi imgesiyle rekabet gibi ya\u015fan\u0131r. \u00c7\u00fcnk\u00fc imgenin b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fcn\u00a0 par\u00e7al\u0131, e\u015fg\u00fcd\u00fcms\u00fcz, eksik ama ger\u00e7ek olan beden kar\u015f\u0131s\u0131nda, bebek i\u00e7in\u00a0 olu\u015fturdu\u011fu o tehdit, \u00f6zne ile imgesi aras\u0131nda agresif bir gerilime yol a\u00e7ar. \u00d6znenin imgesiyle \u00f6zde\u015fle\u015fmesi o agresif gerilimi \u00e7\u00f6zmek i\u00e7indir. Egoyu olu\u015fturan da bu ilksel \u00f6zde\u015fimdir.\u00a0\u00a0 ( Ama buras\u0131, rekabetin \u00f6l\u00fcmc\u00fcl olmayabilece\u011fini, bir \u00f6l\u00fcmle\/ yok etme ile sonu\u00e7lanmas\u0131n\u0131n gerekmedi\u011fini g\u00f6rd\u00fc\u011f\u00fcm\u00fcz ilk \u00f6rnektir belki de. B\u00fct\u00fcn\u00fcyle kurtulamayaca\u011f\u0131m\u0131z \u2013enerjisini do\u011fam\u0131zdaki agresif d\u00fcrt\u00fcden ald\u0131\u011f\u0131 \u00f6l\u00e7\u00fcde-, ama varl\u0131\u011f\u0131n\u0131 pekala verimli bir gerilime, bir imkana, bir olgunla\u015fma\/yetkinle\u015fme \u00fcmidine \u00e7evirebilece\u011fimizi fark etti\u011fimiz ilk and\u0131r. Ama bizler ne zaman kaskat\u0131 kesiliyor ve her \u015feyi nas\u0131l unutabiliyoruz? Kendimizi ola\u011fan\u00fcst\u00fc ve \u00e7ok eziyetli bir \u2018insanl\u0131k ser\u00fcveniyle\u2019 ad\u0131m ad\u0131m kurarken\/insan yaparken biriktirdi\u011fimiz onca \u015feyi nerede hoyrat\u00e7a harc\u0131yor, nereye ve ne kar\u015f\u0131l\u0131\u011f\u0131nda savuruyor, bo\u015f veriyoruz? O ulvi heves ve emellerle ayn\u0131 politik \u00e7at\u0131 alt\u0131ndayken bile, birbirimiz kar\u015f\u0131s\u0131ndaki o inan\u0131lmaz, y\u0131k\u0131c\u0131\/yok edici agresyonu, \u00f6fkeyi; her t\u00fcrl\u00fc farkl\u0131l\u0131\u011f\u0131 \u00f6l\u00fcmc\u00fcl \u00e7a\u011fr\u0131\u015f\u0131mlar e\u015fli\u011finde okumay\u0131 ve anlamland\u0131rmay\u0131 nereden, hangi enerji ve motivasyonlarla \u00f6\u011freniyoruz? Ne yaz\u0131k!).<\/p>\n

\u00a0<\/p>\n

\u00a0<\/p>\n

Di\u011fer yandan aynadaki imge, hem boyutlar\u0131, hem de ters y\u00fcz olmu\u015f haliyle bebe\u011fin ayn\u0131s\u0131 de\u011fildir. Yabanc\u0131, dolay\u0131s\u0131yla yabanc\u0131la\u015ft\u0131r\u0131c\u0131 bir \u015feydir ayn\u0131 zamanda. Yabanc\u0131la\u015fma, psikanaliz gelene\u011finde daha \u00f6nce belirgin hi\u00e7bir \u00f6nemi ve a\u011f\u0131rl\u0131\u011f\u0131 olmayan bir kavramd\u0131r:\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/p>\n

\u201c Olgu \u015fudur: \u00d6znenin g\u00fcc\u00fcn\u00fcn olgunla\u015fmas\u0131n\u0131 (the maturation Of his power ) bir serap g\u00f6r\u00fcnt\u00fcs\u00fc i\u00e7inde ummas\u0131n\u0131 sa\u011flayan\u00a0 bedenin b\u00fct\u00fcnsel bi\u00e7iminin ona (\u00f6zneye) yaln\u0131zca bir Gestalt olarak verilmesidir. Gestalt olarak, yani, i\u00e7inde s\u00f6z konusu o bi\u00e7imin kesin bir bi\u00e7imde kurulmu\u015f olmaktan daha \u00e7ok kurucu oldu\u011fu bir d\u0131\u015fsall\u0131k i\u00e7inde verilmesidir. Fakat o d\u0131\u015fsall\u0131k i\u00e7indeki s\u00f6z konusu bedensel bi\u00e7im b\u00fct\u00fcnl\u00fc\u011f\u00fc,\u00a0 \u00f6zneye her \u015feyden \u00f6nce onu ayn\u0131 zamanda sabitleyen\u00a0 z\u0131tl\u0131k yarat\u0131c\u0131 bir boyut i\u00e7inde (in a contrasting size) g\u00f6r\u00fcn\u00fcr. Ve ayn\u0131 bedensel bi\u00e7im b\u00fct\u00fcnl\u00fc\u011f\u00fc \u00f6zneye onu ters y\u00fcz eden bir simetri i\u00e7inde ve \u00f6znenin kendisine hayatiyet verdi\u011fini hissetti\u011fi turbulent devinimlerle bir z\u0131tl\u0131k i\u00e7inde de g\u00f6r\u00fcn\u00fcr. B\u00f6ylece, motor i\u015fleyi\u015f tarz\u0131n\u0131 hen\u00fcz tam olarak bilemedi\u011fimiz, fakat gebeli\u011fini insan t\u00fcr\u00fcyle ba\u011fl\u0131 saymam\u0131z gereken s\u00f6z konusu Gestalt, g\u00f6r\u00fcn\u00fc\u015f\u00fcn\u00fcn bu iki \u00f6zelli\u011fiyle ayn\u0131 zamanda hem \u00f6zne-ben\u2019in zihinsel s\u00fcreklili\u011fini sembolize eder, hem de onun yabanc\u0131la\u015ft\u0131r\u0131c\u0131 yazg\u0131s\u0131n\u0131 haber verir. \u00c7\u00fcnk\u00fc Gestalt hala, \u00f6zne-ben\u2019i, insan\u0131n i\u00e7ine kendisini yans\u0131tt\u0131\u011f\u0131 heykel ile ve \u00f6zneyi boyunduru\u011funa alan hayaletlerle birle\u015ftiren tekab\u00fcliyetlere gebedir. Ve nihayet Gestalt, \u00f6zne-ben\u2019i, i\u00e7inde \u00f6zne-ben\u2019in kendi yap\u0131m\u0131 olan bir d\u00fcnyan\u0131n mu\u011flak bir ili\u015fki i\u00e7erisinde tamamlanma e\u011filimi sergiledi\u011fi bir kurgu-ki\u015fi (automaton) ile birle\u015ftiren bir tekab\u00fcliyete gebedir\u201d (Ecrits). <\/em><\/p>\n

Ayna imgesi \u00f6zne-ben\u2019in bir serab\u0131d\u0131r ve bireyin bedensel bi\u00e7im b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc yaratmak \u00fczere e\u015fg\u00fcd\u00fcm ve ahenk sa\u011flamaya ait gizil g\u00fc\u00e7lerinin, potansiyelinin nihayetinde ger\u00e7ekle\u015fece\u011fi vaadinde bulunur. Ger\u00e7ekten de bu geli\u015fmeleri ba\u015flatan bir i\u015fleve sahiptir. Fakat \u00f6zne-ben\u2019in \u2018yabanc\u0131la\u015ft\u0131r\u0131c\u0131 yazg\u0131s\u0131\u2019 da (alienating destination), bireyin kendisiyle m\u00fctemadiyen bir uyumsuzluk i\u00e7inde olaca\u011f\u0131n\u0131 duyurur. \u00d6zne-ben dur durak bilmez bir \u00e7abayla, dondurulmas\u0131 m\u00fcmk\u00fcn olmayan bir \u00f6znel s\u00fcreci dondurmaya, kapatmaya, insani arzunun oynak alan\u0131na eylemsizli\u011fi\/hareketsizli\u011fi sokmaya, kat\u0131\u015ft\u0131rmaya u\u011fra\u015f\u0131r. <\/p>\n

Lacan\u2019\u0131n bize g\u00f6sterdi\u011fi imgedeki bu yabanc\u0131la\u015fman\u0131n ego\u2019yla nas\u0131l \u00f6rt\u00fc\u015ft\u00fc\u011f\u00fcd\u00fcr. Ego, bedensel b\u00fct\u00fcnl\u00fc\u011f\u00fcn ba\u015flang\u0131\u00e7taki eksikli\u011fine dayanan yabanc\u0131la\u015ft\u0131r\u0131c\u0131 bir \u00f6zde\u015fle\u015fmeyle yap\u0131lan\u0131r. Ne denli tamamlanm\u0131\u015f g\u00f6r\u00fcn\u00fcrse g\u00f6r\u00fcns\u00fcn, bunun \u00f6tesinde par\u00e7alanm\u0131\u015f, e\u015fg\u00fcd\u00fcms\u00fcz beden (Lacan\u2019a g\u00f6re Hieronymus Bosch\u2019un resimlerinde olduk\u00e7a iyi resmedilmi\u015f olan) vard\u0131r. Bu y\u00fczden ego, b\u00fct\u00fcn\u00fcn rahats\u0131z edici eksikliklerini \u00f6rten\/gizleyen bir ara\u00e7 olmu\u015ftur ve bu y\u00fczden analiz esnas\u0131nda egoyla i\u015fbirli\u011fi kurma giri\u015fimleri (ego psikolojisinin \u00f6nerdi\u011fi \u00fczere) sonu\u00e7suz kalmaya mahkumdur. Ya da;\u00a0 i\u00e7inde kendimizi tan\u0131d\u0131\u011f\u0131m\u0131z imge, ego daima yabanc\u0131 bir \u00f6teki ego\u2019dur. Bizler hen\u00fcz tam olarak bi\u00e7imlenmemi\u015f arzular\u0131n bir toplam\u0131y\u0131z. S\u0131k\u0131c\u0131 olmak pahas\u0131na tekrarlayal\u0131m: Ego\u2019yu olu\u015fturan imge ile \u00f6zde\u015fim an\u0131, yani, \u00f6znenin imgesini kendisi olarak \u00fcstlenmesi sevin\u00e7le kar\u015f\u0131lan\u0131r. Zira imgesel bir hakimiyet duygusuna yol a\u00e7ar. O imgesel zafer hen\u00fcz ba\u015far\u0131lamam\u0131\u015f \u015feyin ger\u00e7ekle\u015fece\u011fi beklentisi ve \u00fcmidine ili\u015fkindir. Arzulayan insan \u00f6zne b\u00f6ylece, kendisine b\u00fct\u00fcnl\u00fck sa\u011flayan bir \u00f6teki \u00e7evresinde in\u015fa olur. Bu anlamda ayna evresi insan-\u00f6znenin merkezsizli\u011finin ilk kertesi say\u0131lmal\u0131d\u0131r.<\/p>\n

Yukar\u0131da an\u0131lan o sevin\u00e7 an\u0131\/g\u00f6sterisinin ayn\u0131 zamanda depresif bir tepkiyi de beraberinde s\u00fcr\u00fckledi\u011fini vurgulamal\u0131. O co\u015fkulu sevin\u00e7 an\u0131 kendi iflas\u0131n\u0131, bir h\u00fcsranla kar\u015f\u0131la\u015facak olmas\u0131n\u0131 sezdiren bir ba\u011flamda belirir \u00e7\u00fcnk\u00fc. Ayna evresinde ortaya \u00e7\u0131kan her imgesel b\u00fct\u00fcnl\u00fck, giderilmesi m\u00fcmk\u00fcn olmayan bir yar\u0131k\/gedik (gap) \u00fczerine kurulmu\u015ftur:

\u201cB\u00fct\u00fcn hayvanlar kendi t\u00fcrlerinin imgesine duyarl\u0131d\u0131r. Bu mutlak olarak esasl\u0131 bir husustur. Ve ya\u015fayan yarat\u0131klar\u0131n b\u00fct\u00fcn\u00fcn\u00fcn s\u0131n\u0131rs\u0131z bir sefahat alemi olmamas\u0131 bunun sayesindedir. Fakat insan varl\u0131\u011f\u0131 kendi imgesiyle \u00f6zel bir ili\u015fki i\u00e7indedir \u2013bir eksiklik\/yar\u0131k ili\u015fkisi, yabanc\u0131la\u015ft\u0131r\u0131c\u0131 bir gerilim ili\u015fkisi. Buras\u0131, varl\u0131k ve yokluk d\u00fczeni olana\u011f\u0131n\u0131n, sembolik d\u00fczenin ortaya \u00e7\u0131kt\u0131\u011f\u0131 yerdir\u201d (The Seminar of Jacques Lacan, Book II, The Ego in Freud\u2019s Theory and in the Technique of Psychoanalysis 1954-1955, edited by Jacques-Alain Miller, W.W. Norton&Company,1988).<\/em><\/p>\n

(Burada M. Klein\u2019\u0131n paranoid-\u015fizoid ve depresif pozisyonlar\u0131n\u0131 hat\u0131rlatan dizili\u015fin alt\u0131n\u0131 \u00e7izmeli: \u00c7\u00fcnk\u00fc Lacan, \u201cego\u2019nun paranoyak yap\u0131s\u0131ndan\u201d, ego\u2019nun \u201cparanoyak yabanc\u0131la\u015fman\u0131n kertesi\u201d oldu\u011fundan, \u201canalitik \u00e7aban\u0131n \u00f6znede kotroll\u00fc bir paranoyay\u0131 ind\u00fckleme amac\u0131ndan\u201d\u00a0 da s\u00f6z eder).\u00a0 <\/p>\n

\u015eunu da eklemeli: Gedik\/yar\u0131k da \u00e7okluk \u00f6l\u00e7\u00fcs\u00fcnde bir \u2018g\u00f6steren g\u00fcc\u00fc\/potansiyeli\u2019 i\u00e7erir. Ayr\u0131ca di\u011feri olmaks\u0131z\u0131n hi\u00e7 biri b\u00f6ylesi bir g\u00fcce sahip olamaz.<\/p>\n

\u00c7ocu\u011fun bir yandan, kendi nazik, sallant\u0131l\u0131 hakimiyet duygusunu annenin t\u00fcmg\u00fc\u00e7l\u00fcl\u00fc\u011f\u00fcyle (omnipotence) kar\u015f\u0131la\u015ft\u0131rmas\u0131; di\u011fer yandan imgenin sentezi ve imgenin b\u00fct\u00fcnl\u00fc\u011f\u00fc taraf\u0131ndan b\u00fcy\u00fclenme, \u00e7ocu\u011fun bedeninin e\u015fg\u00fcd\u00fcms\u00fczl\u00fc\u011f\u00fc hakikatini yok edemeyecek olu\u015fu o yar\u0131\u011f\u0131n\u00a0 zuhur etme gerek\u00e7esini te\u015fkil eder. \u00c7ocuk serseme d\u00f6ner. \u0130mgesel b\u00fct\u00fcnl\u00fck, kendi kurulu\u015funun yabanc\u0131la\u015ft\u0131r\u0131c\u0131 ve d\u0131\u015fsal niteli\u011fini asla gideremeyecektir. O imgesel b\u00fct\u00fcnl\u00fc\u011f\u00fcn \u00f6zneye y\u00f6neltti\u011fi tehdidin en \u00f6nemli sonucu; narsisizmin, agresif gerilimin kurucusu olarak farkl\u0131 bir \u00e7er\u00e7eveye yerle\u015ftirilmesidir. Bu y\u00fczden belki de g\u00fcc\u00fcn\/iktidar\u0131n ve g\u00fcce y\u00f6nelik arzunun kayna\u011f\u0131,\u00a0 burada, imgesel kay\u0131tta aranmal\u0131d\u0131r. <\/p>\n

\u00c7ocuk serseme d\u00f6nm\u00fc\u015f haldedir. Ar\u0131, saydam, mutlak, istikrarl\u0131 bir referans de\u011fildir imgelemsel ili\u015fki. Ayna evresinde, kararl\u0131, birle\u015fik bir kimlik edinmek i\u00e7in imgesel ili\u015fkide farkl\u0131 ve \u00f6teki olanla \u00f6zde\u015fim kurma ihtiyac\u0131\u00a0 daima bir fazlal\u0131\u011fa\/art\u0131\u011fa yol a\u00e7acakt\u0131r. Daima bir farkl\u0131 olan, bir istikrars\u0131zl\u0131k kayna\u011f\u0131 olarak bulunacakt\u0131r. <\/p>\n

Bu durum, yani, imgesel temsilimizin istikrarl\u0131 bir kimlik edinmenin imkan\u0131\/kertesi olamad\u0131\u011f\u0131 yer sembolik kayd\u0131n d\u00fc\u015f\u00fcld\u00fc\u011f\u00fc yerdir. Zaten ayna evresi ayn\u0131 zamanda sembolik bir boyut da i\u00e7erir. Dahas\u0131, \u00e7ocu\u011fun do\u011fumunu \u00f6nceleyen, \u00e7ocu\u011fun i\u00e7ine do\u011fdu\u011fu toplumsal, k\u00fclt\u00fcrel ve dilsel a\u011flar olarak sembolik, do\u011fum an\u0131ndan \u00f6nce buradad\u0131r. \u00c7ocuk do\u011fumundan \u00f6nce ebeveynleri ve ailesi taraf\u0131ndan in\u015fa edilmi\u015f bir sembolik a\u011fa sokulur, dahil edilir. Daha do\u011fmadan ebeveynleri onun hakk\u0131nda konu\u015fur, bir isim se\u00e7er, gelece\u011fini \u00e7izerler. \u201cDil do\u011fum an\u0131ndan \u00f6nce buradad\u0131r\u201d. \u201cE\u011fer \u00e7ocuk bir imge i\u00e7inde ele ge\u00e7iyorsa, \u00f6zde\u015fle\u015fme unsurlar\u0131 olarak anne babas\u0131n\u0131n konu\u015fmalar\u0131ndaki imleyenleri benimseyecekti…. B\u00fct\u00fcn bunlar, \u00e7ocu\u011fu bir \u00e7izgiye, simgesel bir evrene soktu\u011fu i\u00e7in, simgesel konu\u015fmalard\u0131r. Bebek, kendi imgesine s\u00f6zc\u00fckler ve isimlerle, dilsel temsilcilerle ba\u011flan\u0131r… \u00c7ocu\u011fun kimli\u011fi, onun anne babas\u0131n\u0131n s\u00f6zc\u00fcklerini nas\u0131l anlamland\u0131rd\u0131\u011f\u0131na ba\u011fl\u0131d\u0131r\u201d (D. Leader). <\/em><\/p>\n

Keza sembolik ayna evresinde de, \u00e7ocu\u011fu ta\u015f\u0131yan veya ona destek olan yeti\u015fkin fig\u00fcr\u00fcnde vard\u0131r: Bebek, imgesini kendisi olarak sevin\u00e7le kabullendikten hemen sonra, sanki imgeyi onaylamas\u0131n\u0131 istermi\u015fcesine b\u00fcy\u00fck \u00d6teki\u2019ni (The big Other) temsil eden yeti\u015fkine d\u00f6ner. Yine Lacan\u2019a g\u00f6re; imgesel\u2019den sembolik\u2019e ge\u00e7i\u015f, tam olarak kronolojik olmaktan ziyade belirli bir mant\u0131ksal d\u00fczene i\u015faret eden teorik bir soyutlamad\u0131r. \u015eu sat\u0131rlar\u0131 da bu ba\u011flamda okumak pekala m\u00fcmk\u00fcn:<\/p>\n

\u201cBeslenme ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131 olmayan, motor yetersizli\u011fi i\u00e7indeki \u00e7ocu\u011fun kendi imgesini co\u015fkulu bir sevin\u00e7le bu kabulleni\u015fi, sembolik matriksi \u00f6rnek bir durumda ortaya serer g\u00f6r\u00fcnmektedir. \u00d6zne-ben, hen\u00fcz \u00f6tekiyle \u00f6zde\u015fle\u015fmenin diyalekti\u011finde nesnelle\u015fmeden (objectified) ve dil ona \u00f6zne olarak i\u015flevini evrensel d\u00fczeyde kazand\u0131rmadan \u00f6nce, s\u00f6z konusu o sembolik matriks i\u00e7inde en ilk bi\u00e7imiyle (in a primordial form) \u00e7\u00f6kelmekte, olu\u015fmaktad\u0131r\u201d (Ecrits). <\/em> <\/p>\n

Yine de belirgin \u00f6zelliklerinin alt\u0131n\u0131 \u00e7izmeli: imgesel\u00a0 ayna imgelerinin, \u00f6zde\u015fimlerin, tekab\u00fcliyetlerin d\u00fczenidir. Bireyin \u00d6teki\u2019ni yat\u0131\u015ft\u0131rmaya \u00e7al\u0131\u015fmad\u0131\u011f\u0131, fakat onun e\u015fle\u015fi\u011fi (counterpart) olarak \u00f6tekili\u011fini \u00e7\u00f6zmeye u\u011fra\u015ft\u0131\u011f\u0131 deneyimin boyutudur. Narsisistik \u2018ideal egonun\u2019 do\u011fum yeridir. Sembolik d\u00fczen ise, sabitlikten daha \u00e7ok hareketin, benzerlikten \u00e7ok farkl\u0131 olu\u015fun, bilin\u00e7d\u0131\u015f\u0131n\u0131n ve \u00f6teki olarak kalan bir \u00f6tekili\u011fin alan\u0131d\u0131r. \u00d6znenin egodan ayr\u0131 olarak varl\u0131k kazand\u0131\u011f\u0131 kertedir.\u00a0 <\/p>\n

Ama i\u015fte zihinsel\/ruhsal geli\u015fimimiz kesin s\u0131n\u0131rlarla ayr\u0131lm\u0131\u015f d\u00f6nemselle\u015ftirmelere \u00e7ok fazla olanak tan\u0131m\u0131yor. Nitekim ayna evresi de \u00e7ocu\u011fun dile sokuldu\u011fu, dil becerilerinin geli\u015fmeye ba\u015flad\u0131\u011f\u0131 bir d\u00f6nemin e\u015fi\u011fiyle \u00e7ak\u0131\u015f\u0131yor. O evrede kendimizi \u00f6zde\u015fle\u015ftirdi\u011fimiz imgeler de \u00f6nemli \u00f6l\u00e7\u00fcde ana babalar\u0131m\u0131z\u0131n bizi g\u00f6rme bi\u00e7imlerinden t\u00fcr\u00fcyor ve dilsel olarak yap\u0131lan\u0131yor. Her imge \u015fu ya da bu \u00f6l\u00e7\u00fcde sembolik d\u00fczene entegre olmu\u015f haldedir. B\u00f6ylece denebilir ki; insani deneyimin imgelemsel anlar\u0131n\u0131 eklemleyen, onlara i\u00e7 tutarl\u0131l\u0131klar\u0131n\u0131 ve i\u00e7 b\u00fct\u00fcnl\u00fcklerini sa\u011flayan sembolik d\u00fczendir. Sembolik d\u00fczen mecburen \u00f6zneler-aras\u0131 ve toplumsald\u0131r. Ego\u2019nun imgelemselle ili\u015fkisi ne ise, \u00f6znenin de sembolik ile olan ili\u015fkisi odur. <\/p>\n

***** <\/p>\n

Norman Geras Marx&Human Nature isimli kitab\u0131nda Marx\u2019\u0131n \u2018Feuerbach \u00dczerine 6. Tezini\u2019 tart\u0131\u015f\u0131rken o tezin alternatif yorumlar\u0131ndan birisini \u015f\u00f6yle \u00f6zetler: \u201cGer\u00e7ekli\u011fi i\u00e7inde insan\u0131n do\u011fas\u0131 toplumsal ili\u015fkilerin b\u00fct\u00fcn\u00fc taraf\u0131ndan belirlenmi\u015ftir, veya toplumsal ili\u015fkilerin b\u00fct\u00fcn\u00fc i\u00e7inde \u00e7\u00f6z\u00fcl\u00fcr (dissolved)\u201d. Marx\u2019\u0131n yukar\u0131da yer verdi\u011fimiz s\u00f6z\u00fcne\u00a0 bir kez daha\u00a0 bakal\u0131m:\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/p>\n

\u201c\u0130nsan do\u011fas\u0131 ger\u00e7ek insan toplumu oldu\u011fundan, insanlar do\u011falar\u0131n\u0131 ortaya koymak suretiyle insan toplumunu, toplumsal varl\u0131\u011f\u0131 \u00fcretir, yarat\u0131r. O toplumsal varl\u0131k tek bir bireye kar\u015f\u0131t soyut evrensel bir g\u00fc\u00e7 de\u011fil, bilakis her bir bireyin, onun kendi etkinli\u011finin, kendi hayat\u0131n\u0131n, kendi tininin, kendi zenginli\u011finin asli do\u011fas\u0131d\u0131r\u201d.<\/p>\n

Lacan\u2019\u0131n yap\u0131t\u0131n\u0131, getirdi\u011fi bireyselli\u011fe indirgenerek anla\u015f\u0131lmas\u0131 m\u00fcmk\u00fcn olmayan yeni \u00f6znellik anlay\u0131\u015f\u0131n\u0131, \u00f6znelli\u011fin bu yeni tarzda kavran\u0131\u015f\u0131n\u0131n nesnellik anlay\u0131\u015f\u0131m\u0131za da yeni a\u00e7\u0131l\u0131mlar kazand\u0131rd\u0131\u011f\u0131n\u0131 birlikte ve yeniden d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde, orada g\u00f6rece\u011fimiz; bireysel ve toplumsal d\u00fczeyler aras\u0131nda varsay\u0131lagelen temelli ayr\u0131m\u0131 ge\u00e7ersiz k\u0131lmaya y\u00f6nelik esasl\u0131 bir giri\u015fimdir. <\/p>\n

Ya da \u015fudur g\u00f6rece\u011fimiz: \u0130nsanl\u0131\u011f\u0131n e\u015fitlik\u00e7i ve \u00f6zg\u00fcr bir gelecek tahayy\u00fcl\u00fcn\u00fcn, yery\u00fcz\u00fc\u00a0 karde\u015fli\u011fi \u00fctopyas\u0131n\u0131n bu denli yo\u011fun bir tutulma, \u015fiddet ve ku\u015fatmaya maruz kald\u0131\u011f\u0131 bug\u00fcn, Marx\u2019\u0131n y\u00fcz y\u0131l sonra bir ba\u015fka b\u00fcy\u00fck d\u00fc\u015f\u00fcn\u00fcr, filozof, psikanalist Lacan\u2019daki yank\u0131s\u0131, kar\u015f\u0131l\u0131\u011f\u0131d\u0131r. Bug\u00fcn, az \u015fey de\u011fildir, b\u00f6yle \u2018her \u015fey yine de yerli yerinde, \u00e7ok \u015f\u00fck\u00fcr\u2019 dedirten, onu yeniden, yeniden duyumsatan sevin\u00e7 anlar\u0131n\u0131n varl\u0131\u011f\u0131… G\u00fczeldir, \u00fcstelik. \u00c7ok…<\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130nsan yavrusunun, \u00e7ocu\u011fun 6-18. aylar aras\u0131na s\u0131k\u0131\u015fm\u0131\u015f \u2018ayna evresi \u00f6yk\u00fcs\u00fcn\u00fcn\u2019, o evreye ili\u015fkin Lacan\u2019 \u0131n s\u00f6ylediklerinin \u00f6nemi ne? Lacan\u2019\u0131n konuya ili\u015fkin makalesinin ba\u015fl\u0131\u011f\u0131 tam olarak \u015fu; \u201cPsikanalitik deneyimde a\u00e7\u0131\u011fa \u00e7\u0131kt\u0131\u011f\u0131 bi\u00e7imiyle \u00f6zne-ben in (I) i\u015flevinin olu\u015fturucusu olarak ayna evresi\u201d (The mirror stage as formative of the function of the I as revealed in psychoanalytic experience). […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[52],"tags":[],"class_list":{"0":"post-4009","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-psikoloji"},"yoast_head":"\nLacan ayna evresi ve Marx | Erdo\u011fan \u00d6ZMEN - 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\/lacan-ayna-evresi-ve-marx-erdogan-ozmen\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Lacan ayna evresi ve Marx | Erdo\u011fan \u00d6ZMEN\" \/>\n<meta property=\"og:description\" content=\"\u0130nsan yavrusunun, \u00e7ocu\u011fun 6-18. aylar aras\u0131na s\u0131k\u0131\u015fm\u0131\u015f \u2018ayna evresi \u00f6yk\u00fcs\u00fcn\u00fcn\u2019, o evreye ili\u015fkin Lacan\u2019 \u0131n s\u00f6ylediklerinin \u00f6nemi ne? Lacan\u2019\u0131n konuya ili\u015fkin makalesinin ba\u015fl\u0131\u011f\u0131 tam olarak \u015fu; \u201cPsikanalitik deneyimde a\u00e7\u0131\u011fa \u00e7\u0131kt\u0131\u011f\u0131 bi\u00e7imiyle \u00f6zne-ben in (I) i\u015flevinin olu\u015fturucusu olarak ayna evresi\u201d (The mirror stage as formative of the function of the I as revealed in psychoanalytic experience). 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Lacan\u2019\u0131n konuya ili\u015fkin makalesinin ba\u015fl\u0131\u011f\u0131 tam olarak \u015fu; \u201cPsikanalitik deneyimde a\u00e7\u0131\u011fa \u00e7\u0131kt\u0131\u011f\u0131 bi\u00e7imiyle \u00f6zne-ben in (I) i\u015flevinin olu\u015fturucusu olarak ayna evresi\u201d (The mirror stage as formative of the function of the I as revealed in psychoanalytic experience). 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