{"id":4189,"date":"2010-02-10T14:08:01","date_gmt":"2010-02-10T11:08:01","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/02\/10\/yabancilasma-kavramina-genel-bir-bakis-afsar-timucin\/"},"modified":"2010-02-10T14:08:01","modified_gmt":"2010-02-10T11:08:01","slug":"yabancilasma-kavramina-genel-bir-bakis-afsar-timucin","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/02\/10\/yabancilasma-kavramina-genel-bir-bakis-afsar-timucin\/","title":{"rendered":"Yabanc\u0131la\u015fma kavram\u0131na genel bir bak\u0131\u015f | Af\u015far Timu\u00e7in"},"content":{"rendered":"

Yabanc\u0131la\u015fma olgusunu en genel anlamda kendinden ba\u015fkas\u0131 olma ya da ba\u015fkas\u0131na d\u00f6n\u00fc\u015fme diye tan\u0131mlayabiliriz. Eski felsefelerin yabanc\u0131la\u015fma diye bir sorunu yoktu, \u00e7\u00fcnk\u00fc bu felsefeler de\u011fi\u015fim ya da de\u011fi\u015fimin d\u00fc\u015f\u00fcncesinin \u00f6tesinde bir d\u00f6n\u00fc\u015f\u00fcm fikrine sahip de\u011fillerdi. Yabanc\u0131la\u015fma ancak ben’le ba\u015fkas\u0131 aras\u0131na, \u00f6zneyle nesne aras\u0131na \u00e7at\u0131\u015fk\u0131l\u0131 bir ili\u015fki girdi\u011finde ve buna g\u00f6re \u00f6zne geriye d\u00f6n\u00fclmez bi\u00e7imde d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcnde s\u00f6zkonusu olacakt\u0131r. Bir ba\u015fkas\u0131 olmak fikriyle birlikte “yabanc\u0131la\u015fma” kavram\u0131n\u0131 bize Hegel arma\u011fan etti. Onu daha sonra Marx bir ba\u015fka ba\u011flamda ele ald\u0131. Hegel yabanc\u0131la\u015fma sorununu i\u00e7sel d\u00fczeyde ya da bilin\u00e7 olgular\u0131 d\u00fczeyinde i\u015fledi, onun d\u0131\u015fsal yan\u0131n\u0131 d\u00fc\u015f\u00fcnmedi. Marx yabanc\u0131la\u015fmaya toplumsal, iktisadi, k\u00fclt\u00fcrel bir anlam verdi, onu bilin\u00e7 d\u00fczeyinde ele almad\u0131. Bu iki yar\u0131 tutum, s\u00f6zkonusu iki yar\u0131 bak\u0131\u015f a\u00e7\u0131s\u0131na, \u00fclk\u00fcc\u00fc ve ger\u00e7ek\u00e7i bak\u0131\u015f a\u00e7\u0131lar\u0131na uygun tutumlard\u0131r. Hegel’den ve Marx’dan sonra da, ruhsal ya da ruhbilimsel anlamda, ona ba\u011fl\u0131 olarak ruh hekimli\u011fi anlam\u0131nda yap\u0131lm\u0131\u015f olan \u00e7al\u0131\u015fmalar\u0131, “bilin\u00e7 bozulmas\u0131” sorununa indirgenebilecek \u00e7al\u0131\u015fmalar\u0131 bir yana b\u0131rak\u0131rsak, yabanc\u0131la\u015fma sorununa k\u00f6kl\u00fc bir \u00e7\u00f6z\u00fcm aranm\u0131\u015f de\u011fildir. Oysa yabanc\u0131la\u015fma sorunu i\u00e7sellik d\u00fczeyinde de d\u0131\u015fsall\u0131k d\u00fczeyinde de \u00f6nemini koruyor, neredeyse giderek \u00e7a\u011f\u0131m\u0131z\u0131n en \u00f6nemli sorunlar\u0131ndan biri durumuna geliyor. Hegel’in ve Marx’in kendi felsefeleri \u00e7er\u00e7evesinde tek y\u00f6nl\u00fc bak\u0131\u015f\u0131n\u0131 bir yana b\u0131rakarak sorunu birbirine ba\u011fl\u0131 bi\u00e7imde gerek biriysel bilin\u00e7 (ayr\u0131 bilin\u00e7) gerekse toplumsal bilin\u00e7 (ortak bilin\u00e7) d\u00fczeyinde ele al\u0131p tart\u0131\u015fmakta b\u00fcy\u00fck yarar vard\u0131r. Yabanc\u0131la\u015fman\u0131n mutlu anlam\u0131yla mutsuz anlam\u0131n\u0131 bu arada \u00e7ok iyi belirlemek gerekir. \u00c7\u00fcnk\u00fc yabanc\u0131la\u015fma hem daha \u00e7ok Hegel’ci anlamda bilinci bilin\u00e7 k\u0131lan \u015feydir, hem de daha \u00e7ok Marx’\u00e7\u0131 anlamda bilinci bilin\u00e7 olmaktan \u00e7\u0131karan \u015feydir.<\/p>\n

Bilin\u00e7 kendini yabanc\u0131la\u015fmada vareder. O s\u00fcrekli olarak yabanc\u0131la\u015fmayla yenilenir ya da yeniden kurulur. Bilincin varl\u0131\u011f\u0131 ve geli\u015fimi bir kendinden \u00e7\u0131karak olu\u015fma, kendine yabanc\u0131la\u015farak olu\u015fma etkinli\u011finde kendini g\u00f6sterir. Bu. yabanc\u0131la\u015fman\u0131n mutlu anlam\u0131d\u0131r. Yabanc\u0131la\u015fma bilincin kendisiyle tersle\u015fmesidir. Bu tersle\u015fme sa\u011fl\u0131kl\u0131 ko\u015fullarda olmad\u0131\u011f\u0131 zaman, tam anlam\u0131nda bir \u00f6zne-nesne uyarl\u0131l\u0131\u011f\u0131nda ya da \u00f6znenin nesneye ger\u00e7ek ba\u011flan\u0131\u015f\u0131nda ger\u00e7ekle\u015fmedi\u011fi zaman mutsuzluk ba\u015flar, o zaman bilin\u00e7 bozukluklar\u0131ndan delili\u011fe kadar giden yollar a\u00e7\u0131l\u0131r. Olumsuz anlamda yabanc\u0131la\u015fma bilinci giderek e\u015fyaya indirgeyecek, onu s\u00fcrekli kendini varedenyap\u0131s\u0131ndan uzakla\u015ft\u0131rarak donduracak ve \u00e7arp\u0131tacak, giderek \u00f6zg\u00fcn ve \u00f6zg\u00fcl yap\u0131s\u0131ndan yoksun b\u0131rakacakta”. Bu olumsuz ko\u015fulda \u00f6zne bir bilin\u00e7 bozuklu\u011funun bilincinden uzak olmakla birlikte kendini d\u00fcnyada i\u011freti bir varl\u0131k olarak sezer, toplumsal ve ruhsal d\u00fczeyde tam anlam\u0131nda bir d\u0131\u015flanm\u0131\u015fl\u0131k, bir ortam\u0131n\u0131 bulamam\u0131\u015fl\u0131k duygusu i\u00e7inde bulur. Bilin\u00e7 ancak ger\u00e7ekli\u011fe uyarl\u0131 oldu\u011fu zaman, ger\u00e7ekli\u011fin bilgisini kendisinde ta\u015f\u0131d\u0131\u011f\u0131 zaman, ger\u00e7ekli\u011fin \u00f6zel bir yans\u0131s\u0131 olabildi\u011fi zaman mutludur. Bilin\u00e7le ger\u00e7eklik aras\u0131ndaki kopukluk mutsuzlu\u011fu getirir, giderek bunal\u0131ma yol a\u00e7ar.<\/p>\n

Yabanc\u0131la\u015fm\u0131\u015f bilin\u00e7 d\u00fcnyayla sorunlu oldu\u011fu i\u00e7in kendiyle sorunlu duruma d\u00fc\u015fm\u00fc\u015f, sonra da kendiyle sorunlu oldu\u011fu i\u00e7in d\u00fcnyayla sorunlu duruma d\u00fc\u015fm\u00fc\u015f bilin\u00e7tir. Buna g\u00f6re bilincin herhangi bir uyars\u0131zl\u0131\u011f\u0131 yeni uyars\u0131zl\u0131klar\u0131n tohumlar\u0131n\u0131 atacak, sulayacak, besleyecektir. Yabanc\u0131la\u015fm\u0131\u015f birey kendi d\u00fcnyas\u0131n\u0131 tam bir yabanc\u0131 gibi ya\u015far. Kendi \u00fclkesinde bir s\u00fcrg\u00fcn ya\u015fam\u0131 s\u00fcrd\u00fcr\u00fcr o. Bu y\u00fczden de hastal\u0131kl\u0131 ya da en az\u0131ndan hastalanmaya a\u00e7\u0131k bir bilincin ta\u015f\u0131y\u0131c\u0131s\u0131d\u0131r.<\/p>\n

Olumsuz anlamda yabanc\u0131la\u015fm\u0131\u015f ki\u015finin, yani hem kendine hem d\u00fcnyaya yabanc\u0131la\u015fm\u0131\u015f ki\u015finin (kendine yabanc\u0131la\u015fan d\u00fcnyaya, d\u00fcnyaya yabanc\u0131la\u015fan kendine yabanc\u0131la\u015f\u0131r) ba\u015fl\u0131ca duygusu yo\u011fun bir mutsuzluk duygusudur. Bilin\u00e7 ancak ger\u00e7eklik i\u00e7inde \u00f6zg\u00fcn ve \u00f6zg\u00fcl olmak ister, e\u015fsiz bir \u015fey olmak bilincin katlanabilece\u011fi bir \u015fey de\u011fildir. Ger\u00e7ek anlamda bilin\u00e7li ki\u015fi ya da bir ba\u015fka deyi\u015fle yanl\u0131\u015f bilin\u00e7 sahibi olmayan ki\u015fi (elbet y\u00fczde y\u00fcz do\u011fru ve y\u00fczdeyiz yanl\u0131\u015f bilin\u00e7 fikri ger\u00e7ekli\u011fin \u00f6tesinde bir tasar\u0131md\u0131r), bilincin yeniyi aramak i\u00e7in kendinden uzakla\u015ft\u0131\u011f\u0131, kendine d\u00f6nmek \u00fczere kendi d\u0131\u015f\u0131na \u00e7\u0131kt\u0131\u011f\u0131 durumlar\u0131n d\u0131\u015f\u0131nda kendiyle bar\u0131\u015f\u0131k bilin\u00e7tir, kendini hi\u00e7bir zaman kendine yabanc\u0131 duymaz. Olumsuz yabanc\u0131l\u0131k insan\u0131n ya\u015fad\u0131\u011f\u0131 d\u00fcnyayla kar\u015f\u0131tl\u0131klar\u0131 olmas\u0131 durumunda de\u011fil, bilincini ya\u015fad\u0131\u011f\u0131 d\u00fcnyan\u0131n ko\u015fullar\u0131na uyduramamas\u0131 durumunda ortaya \u00e7\u0131kar. Yoksa insan\u0131n ya\u015fad\u0131\u011f\u0131 d\u00fcnyayla kar\u015f\u0131tl\u0131klar\u0131 olmas\u0131 do\u011fald\u0131r. Bilim de, felsefe de, sanat da bilincin d\u0131\u015f d\u00fcnyayla tart\u0131\u015fmas\u0131 i\u00e7inde ger\u00e7ekle\u015fir, insan\u0131n d\u00fcnyaya ger\u00e7ek anlamda yerle\u015fememi\u015f olmas\u0131 bilincin sa\u011fl\u0131ks\u0131z geli\u015fimini belirleyecek bir durumdur. Sa\u011fl\u0131kl\u0131 yabanc\u0131la\u015fmayla ger\u00e7ek bilin\u00e7 etkinli\u011finin kurulamad\u0131\u011f\u0131 yerde sa\u011fl\u0131ks\u0131z bilin\u00e7 olu\u015fmaya ba\u015flayacakt\u0131r.<\/p>\n

Sorunu bilgi kuram\u0131 d\u00fczeyinden ya\u015fam d\u00fczeyine g\u00f6t\u00fcrmek gerekecek. Ancak, yabanc\u0131la\u015fman\u0131n en genel incelemesi, bilgi kuram\u0131na ba\u015fvurmadan ortaya konulmu\u015f bir inceleme de k\u00f6ks\u00fcz olacakt\u0131r. Bilgi kuram\u0131n\u0131n b\u00fct\u00fcnleyici g\u00fcc\u00fc her zaman gereklidir. Bu da Hegel’in ve Marx’in bak\u0131\u015f a\u00e7\u0131lar\u0131n\u0131 a\u015fan bir bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 zorunlu k\u0131lar. Yabanc\u0131la\u015fma Hegel’de olumlu bir anlam kazan\u0131rken Marx’da tam anlam\u0131nda olumsuz bir ya\u015famsal ili\u015fkinin anlat\u0131m\u0131d\u0131r. Her iki bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 b\u00fct\u00fcnle\u015ftirmek ve sorunu \u00f6nce bilgi kuram\u0131 d\u00fczeyinde sonra ya\u015famsal d\u00fczeyde ele almak olmas\u0131 m\u0131? Bilgi ve ya\u015fam bir b\u00fct\u00fcn oldu\u011funa g\u00f6re bunun olmas\u0131 gerekir. Bize d\u00fc\u015fen b\u00fct\u00fcnl\u00fc\u011f\u00fc aramak, bu b\u00fct\u00fcnl\u00fc\u011f\u00fc kurmaya \u00e7al\u0131\u015fmak olmal\u0131d\u0131r. O durumda yabanc\u0131la\u015fman\u0131n olumlu yan\u0131n\u0131 ortaya koymak, olumsuz yan\u0131n\u0131 gidermeye \u00e7al\u0131\u015fmak olmas\u0131 olacakt\u0131r. Bu \u00e7aba felsefe a\u00e7\u0131s\u0131ndan oldu\u011fu kadar e\u011fitim-bilim a\u00e7\u0131s\u0131ndan da \u00f6nemlidir. Kendine yabanc\u0131la\u015farak kendini kuran ancak kendine giderilemez bir bi\u00e7imde yabanc\u0131 d\u00fc\u015fmeyen bir bilin\u00e7 her anlamda yetkin bir bilin\u00e7 olacakt\u0131r. Bu durumda yabanc\u0131la\u015fman\u0131n ge\u00e7ici bir ruh durumu olmas\u0131, kal\u0131c\u0131 bir bozulmu\u015fluk anlam\u0131 ta\u015f\u0131mamas\u0131 gerekir. Bu da kendini ger\u00e7eklikten koparmadan varolan, kendini ger\u00e7ekli\u011fe g\u00f6re vareden bir bilin\u00e7 fikrini kar\u015f\u0131m\u0131za getirir. Ger\u00e7ekli\u011fi yetkiyle, y\u00fcreklilikle, tam bir aray\u0131c\u0131 \u00f6zg\u00fcrl\u00fck i\u00e7inde, k\u0131l\u0131 k\u0131rk yararak ayr\u0131\u015ft\u0131ran bir bilin\u00e7 do\u011fru bilin\u00e7 olma \u015fans\u0131n\u0131 kendinde ta\u015f\u0131yan bir bilin\u00e7tir. B\u00f6ylesi bir bilin\u00e7 verilenle yetinmeyecek, ger\u00e7ekli\u011fin en do\u011fru yorumuna ula\u015fmaya \u00e7al\u0131\u015facakt\u0131r.<\/p>\n

Yabanc\u0131la\u015fmay\u0131 bize ilk olarak bilgi kuram\u0131 d\u00fczeyinde ya da daha \u00e7ok varl\u0131kbilim d\u00fczeyinde Hegel a\u00e7\u0131klad\u0131. Hegel’de yabanc\u0131la\u015fma bilincin kendi d\u0131\u015f\u0131na \u00e7\u0131kmas\u0131 ya da kendinden ayr\u0131lmas\u0131 durumudur. Hegel’e g\u00f6re her d\u00fc\u015f\u00fcnce kendini ortaya koyabilmek i\u00e7in kendini nesnele\u015ftirir, kendini kendi d\u0131\u015f\u0131na \u00e7\u0131kar\u0131r, bu kendi d\u0131\u015f\u0131na \u00e7\u0131kma olgusu bir yap\u0131tta, bir yaz\u0131da, bir kurumda, bir yasada ger\u00e7ekle\u015febilir. Bilin\u00e7 burada kendi etkinli\u011fi i\u00e7inde olmakla birlikte kendini kendine yabanc\u0131 duyar. Onun bu yabanc\u0131l\u0131\u011f\u0131 atabilmesi i\u00e7in ger\u00e7ekle\u015ftirdi\u011fi \u015feylere tam olarak ula\u015fmas\u0131, onlar\u0131 \u00f6z\u00fcmlemesi, kendinin k\u0131lmas\u0131 gerekir. T\u00fcm tarih, Hegel’e g\u00f6re, bu yabanc\u0131la\u015fmayla ilerlemi\u015ftir. Demek ki yabanc\u0131la\u015fma bilin\u00e7 i\u00e7in kendi d\u0131\u015f\u0131na \u00e7\u0131kma, hatta ba\u015fkas\u0131 olma olgusudur ki bilincin t\u00fcm olu\u015fumunu ve geli\u015fimin a\u00e7\u0131klar.<\/p>\n

Marx’da yabanc\u0131la\u015fma \u00fcretim ili\u015fkileriyle ilgilidir, bireyin bu ili\u015fkiler i\u00e7inde \u00fcretti\u011fi \u015feye ters d\u00fc\u015fmesine ve giderek kendini \u015feylerin k\u00f6lesi gibi duymas\u0131na kar\u015f\u0131l\u0131kt\u0131r. Marx’a g\u00f6re yabanc\u0131la\u015fma dinsel, siyasal, toplumsal ve iktisadi d\u00fczeylerde kendini ortaya koyar. Ne var ki iktisadi yabanc\u0131la\u015fma \u00f6b\u00fcr alanlardaki yabanc\u0131la\u015fmay\u0131 belirlemektedir. Demik ki Marx’a g\u00f6re yabanc\u0131la\u015fma yaln\u0131zca kendinden \u00e7\u0131k\u0131p kendi d\u0131\u015f\u0131yla ili\u015fkiye girmek, buna g\u00f6re nesneler ya da yap\u0131tlar yaratmak de\u011fildir. Daha \u00e7ok iktisadi d\u00fczenin uyars\u0131z ko\u015fullan i\u00e7inde yitip gitmektir. B\u00f6ylece Marx felsefesinde yabanc\u0131la\u015fm\u0131\u015f emek kavray\u0131\u015f\u0131 ortaya \u00e7\u0131kar. Bir nesneyi \u00fcretmek i\u015f\u00e7iye g\u00fc\u00e7 kazand\u0131nr, ama bu nesneyi ba\u015fkas\u0131na kapt\u0131rmak ona yabanc\u0131la\u015fmay\u0131 getirir. \u00c7\u00fcnk\u00fc bu durumda o nesne i\u015f\u00e7inin ka\u015f\u0131s\u0131nda “yabanc\u0131 bir varl\u0131k olarak” ya da “\u00fcreticisinden ba\u011f\u0131ms\u0131z bir g\u00fc\u00e7 olarak” \u00e7\u0131kar. B\u00f6ylece \u00fcretti\u011fi \u00f6l\u00e7\u00fcde sermayenin egemenli\u011fi alt\u0131na girer. \u00dcretim artt\u0131k\u00e7a \u00fcretici yoksul d\u00fc\u015fer. Eme\u011fin yabanc\u0131la\u015fmas\u0131 emekle sermaye aras\u0131nda u\u00e7urumun a\u00e7\u0131lmas\u0131 anlam\u0131na gelir. Bu durumda \u00fcretici ya da i\u015f\u00e7i “kendini onaylamaz, kendini yads\u0131r; kendini esenlik i\u00e7inde duymaz, mutsuz duyar”, giderek kendini k\u00f6le saymaya ba\u015flar.<\/p>\n

Bilin\u00e7 kendi d\u0131\u015f\u0131na \u00e7\u0131kar ve bir nesneye y\u00f6nelir, kendi d\u0131\u015f\u0131nda ya\u015fad\u0131\u011f\u0131 ser\u00fcveni bu nesneyi kendinin k\u0131lmakla bitirir ve yine kararl\u0131 duruma girer. Bu ser\u00fcven ger\u00e7ekli\u011fin en do\u011fru bi\u00e7imde edinilmesi anlam\u0131nda ger\u00e7ekle\u015ftiyse bilin\u00e7 g\u00fcc\u00fcne g\u00fc\u00e7 katm\u0131\u015f, i\u00e7eri\u011fini ve ufkunu geni\u015fletmi\u015f olur. Yoksa, bilin\u00e7 kendine giderilemez yabanc\u0131l\u0131klar ekleyecektir ki bu kal\u0131c\u0131 yabanc\u0131l\u0131klar bilincin sa\u011fl\u0131ks\u0131z olu\u015fumuna yol a\u00e7acakt\u0131r. Eksik ya da yanl\u0131\u015f edinti bilincin \u00f6zger\u00e7ekli\u011fini bozar, onu ger\u00e7eklikten uzakla\u015ft\u0131r\u0131r. Yabanc\u0131l\u0131k bilincin kendi d\u0131\u015f\u0131ndan ve kendinden ald\u0131\u011f\u0131 uyu\u015fmazl\u0131k duygusudur. Biz her yeni kar\u015f\u0131s\u0131nda ve her ula\u015f\u0131lmaz kar\u015f\u0131s\u0131nda kendimizi yabanc\u0131 duyar\u0131z. Bu yabanc\u0131l\u0131k her \u015feyden \u00f6nce kendimize yabanc\u0131l\u0131kt\u0131r. \u00eensan s\u00fcrekli de\u011fi\u015fen bir d\u00fcnyada s\u00fcrekli de\u011fi\u015fiyor olmakla iyile\u015fmez bir yabanc\u0131d\u0131r. Yabanc\u0131 olmak bir bilinmezle, bir olmazla, bir benzersizle y\u00fczy\u00fcze olmakt\u0131r. G\u00f6r\u00fclmeyeni g\u00f6rerek, duyulmayan\u0131 duyarak geli\u015firiz ve geli\u015firken yabanc\u0131l\u0131k duyar\u0131z. A\u015fk\u0131nl\u0131k yabanc\u0131l\u0131\u011f\u0131n kayna\u011f\u0131d\u0131r, a\u015f\u0131ld\u0131\u011f\u0131m\u0131z\u0131 duydu\u011fumuz yerde yabanc\u0131y\u0131zd\u0131r. Yabanc\u0131l\u0131k bilincin kendi d\u0131\u015f\u0131na \u00e7\u0131kmas\u0131yla ya da kendini kendi d\u0131\u015f\u0131nda aramas\u0131yla olur. D\u0131\u015f\u0131m\u0131zda her zaman yabanc\u0131 \u015feyler vard\u0131r, bizi a\u015fan \u015feyler vard\u0131r, yabanc\u0131 \u015feylerle sar\u0131ld\u0131\u011f\u0131m\u0131z \u00f6l\u00e7\u00fcde kendimizi kendimize yabanc\u0131 duyar\u0131z. Bilincimizdeki kal\u0131c\u0131 yabanc\u0131l\u0131klar \u00f6zellikle yanl\u0131\u015f bilgiden kaynaklan\u0131r.<\/p>\n

Evet, yabanc\u0131l\u0131k bilincin kendi d\u0131\u015f\u0131ndan ve kendinden ald\u0131\u011f\u0131 uyu\u015fmazl\u0131k duygusudur ve elbet kayna\u011f\u0131 d\u0131\u015far\u0131da da olsa bu duygu bilin\u00e7te ya\u015fan\u0131r. Uyu\u015fman\u0131n olmad\u0131\u011f\u0131 yerde yabanc\u0131l\u0131k \u00e7i\u00e7eklenir. Yaln\u0131z a\u015f\u0131ld\u0131\u011f\u0131m\u0131zda de\u011fil, a\u015ft\u0131\u011f\u0131m\u0131zda da yabanc\u0131y\u0131zd\u0131r. A\u015fmak kanatlanmakt\u0131r, ayaklar\u0131n\u0131 kendi topra\u011f\u0131ndan \u00e7ekmi\u015f olmakt\u0131r. A\u015f\u0131lmakta her zaman bir indirgenmi\u015flik vard\u0131r. Bilin\u00e7 kendi d\u0131\u015f\u0131yla hatta kendisiyle ili\u015fkilerinden yabanc\u0131l\u0131klar toplar, yabanc\u0131l\u0131\u011f\u0131n ilk belirtileri de \u00f6nce sunumlar d\u00fczeyinde kendini g\u00f6sterir. Uyars\u0131z bir imge hemen yabanc\u0131l\u0131\u011f\u0131 \u00e7a\u011fr\u0131lar. Bilin\u00e7 yaln\u0131z d\u0131\u015ftan gelen sunumlarda de\u011fil, kendinde bulundu\u011fu bir tak\u0131m karma\u015f\u0131k imgelerin sunumlar\u0131nda da yabanc\u0131l\u0131\u011f\u0131n sezgisine ula\u015f\u0131r. D\u0131\u015f\u0131m\u0131zda her zaman yabanc\u0131 \u015feyler vard\u0131r, i\u00e7imizde de yabanc\u0131l\u0131klar biriktirmi\u015fizdir. An\u0131lar ve \u00f6zellikle \u00e7ocukluktan kalma ilk \u00f6rnekler s\u00fcrekli d\u00f6n\u00fc\u015ferek yabanc\u0131la\u015f\u0131rlar. En k\u00f6t\u00fcs\u00fc yabanc\u0131la\u015fm\u0131\u015f bilgidir ki bilincin do\u011fal bir par\u00e7as\u0131 olarak bilinci etkiler.<\/p>\n

Descartes b\u00fct\u00fcn bilgilerini ya\u015fam\u0131nda bir defa ku\u015fkuya koyarken bu yabanc\u0131l\u0131\u011f\u0131n k\u00f6k\u00fcn\u00fc kaz\u0131mak istiyordu. iyi kurulmu\u015f bir bilin\u00e7 kendine d\u00f6nd\u00fc\u011f\u00fcnde bilgi d\u00fczeyinde ya da ger\u00e7ek bilin\u00e7 d\u00fczeyinde kendinde yabanc\u0131l\u0131klar bulmayacakt\u0131r. Descertes i\u00e7in b\u00f6ylesi \u00fcst bir bilincin tanr\u0131sall\u0131k g\u00fcvencesi vard\u0131. Do\u011fu\u015ftan fikirlerin varl\u0131\u011f\u0131na inanmak b\u00f6ylesi bir g\u00fcvenceyi onaylamakt\u0131r. Gene de her zaman usu iyi kullanmak gerikir, yoksa o do\u011fru kaynaklardan yanl\u0131\u015f sonu\u00e7lar \u00e7\u0131karabiliriz. Ger\u00e7ek bilin\u00e7, oysa, kendini kendi d\u0131\u015f\u0131ndan kurar. O zaman yanl\u0131\u015fa d\u00fc\u015fme olas\u0131l\u0131\u011f\u0131 b\u00fcy\u00fckt\u00fcr. Hele usu bilincin bir sonucu olarak g\u00f6renler i\u00e7in g\u00fcvence yok denilecek kadar azd\u0131r. G\u00fcvenilir olan yaln\u0131zca ve yaln\u0131zca do\u011fru bilginin kendisi olacakt\u0131r. Bu da tam anlam\u0131nda etkin bir d\u00fc\u015f\u00fcnselli\u011fi gerektirir. Yan\u0131lm\u0131yor oldu\u011fumuz duygusu yan\u0131lmad\u0131\u011f\u0131m\u0131z\u0131 g\u00f6stermez.<\/p>\n

Ger\u00e7ekli\u011fin say\u0131s\u0131z tuzaklar\u0131 vard\u0131r. Kendi d\u0131\u015f\u0131na \u00e7\u0131kmayan, kendiyle yetinen bilin\u00e7 ya da ayr\u0131 bilin\u00e7 olmaktan \u00e7ok ortak bilin\u00e7 olma \u00f6zelliklerini s\u00fcrd\u00fcren bir bilin\u00e7, daha do\u011frusu g\u00f6reneklerle, inan\u00e7 kal\u0131plar\u0131yla ortak g\u00f6r\u00fc\u015flerle, ustalar\u0131n \u00f6ng\u00f6r\u00fcleriyle. gazete haberleriyle yetinen bir bilin\u00e7 de kendinin olmayanla, \u00f6z\u00fcmlenmemi\u015fle, eklenti olanla y\u00fckl\u00fc olarak yabanc\u0131l\u0131klar ta\u015f\u0131yacakt\u0131r. Hep kendi d\u0131\u015f\u0131na ta\u015fan bir bilin\u00e7 iyile\u015fmez ama mutlu bir yabanc\u0131d\u0131r, yabanc\u0131l\u0131klar\u0131 yasaya t\u00fckete ilerleyen bir ser\u00fcvenci g\u00fcc\u00fcd\u00fcr. D\u0131\u015ftan belirlenmi\u015f bir bilin\u00e7, i\u00e7ten yanl\u0131\u015f kurulmu\u015f bir bilin\u00e7 gibi (ya da olarak) kal\u0131c\u0131 yabanc\u0131l\u0131klarla dolu olacakt\u0131r.<\/p>\n

B\u00fct\u00fcn dural bi\u00e7imlerinin ya da dural yanlar\u0131n\u0131n \u00f6tesinde ya\u015fam bir a\u015fk\u0131nl\u0131klar alan\u0131d\u0131r, insan s\u00fcrekli a\u015far ve s\u00fcrekli a\u015f\u0131l\u0131r. Her ya\u015famsal etkinlik ya da her ya\u015famsal ili\u015fki i\u00e7inde biz, bize a\u015fan kocaman bir d\u00fcnyada oldu\u011fumuzu, birilerince ya da bir \u015feylerce s\u00fcrekli a\u015f\u0131ld\u0131\u011f\u0131m\u0131z\u0131, bizim de bir \u015feyleri s\u00fcrekli a\u015fmakta oldu\u011fumuzu duyar\u0131z. A\u015fman\u0131n da a\u015f\u0131lman\u0131n da bilinci bir yabanc\u0131l\u0131k bilincidir. A\u015fmay\u0131 ve a\u015f\u0131lmay\u0131 bilmek gerekir, bunun i\u00e7in bilgiye ger\u00e7ek bir y\u00f6neli\u015fle y\u00f6nelmek ustal\u0131\u011f\u0131n\u0131 ya da al\u0131\u015fkanl\u0131\u011f\u0131n\u0131 kazanmak gerekir. B\u00f6yle bir kazan\u0131m\u0131 engelleyecek \u00e7ok \u015fey vard\u0131r. “Kendi kendine ayakba\u011f\u0131 olmayaca\u011f\u0131m” der Stoa’c\u0131. Bu bir t\u00fcr yitirmedir, bir kazan\u00e7 i\u00e7in yitirmedir, d\u00fcnyadan el etek \u00e7ekmekten ba\u015fka bir \u015feydir. “Bilge ki\u015fi ya\u015fam\u0131n\u0131 yitirerek kazan\u0131r” der Epiktetos. Yetkin bilin\u00e7 kendini apayr\u0131 \u00f6zenlerle kurmu\u015f apayr\u0131 bir bilin\u00e7tir. \u00dcstelik her yetkin bilin\u00e7 kendini sanki va\u0131l\u0131kbilimsel bir bi\u00e7imde g\u00f6sterilebilen, g\u00f6sterilebilir olan bir yaln\u0131zl\u0131k kat\u0131nda duyacakt\u0131r. Montaigne bir “arka oda”dan s\u00f6zediyordu. “T\u00fcm\u00fcyle bizim olan, kimselerin girmedi\u011fi bir arka oda. “Spinoza yetkin bilin\u00e7leri \u00fc\u00e7\u00fcnc\u00fc kata, mutlu yaln\u0131zl\u0131klar kat\u0131na yerle\u015ftiriyordu. Yaln\u0131zl\u0131k -alanc\u0131l\u0131kt\u0131r- a\u015fmakta oldu\u011fumuz \u015fey de bizi a\u015fan \u015fey de bilinmezlikleriyle yabanc\u0131m\u0131zd\u0131r, bizi yaln\u0131zl\u0131\u011fa iter. Spinoza gibi bakarsak, birinci katta korkun\u00e7 bir karma\u015fa ve onunla gelen mutsuzluk, ikinci katta yararc\u0131 bir toplumsalla\u015fma, \u00fc\u00e7\u00fcnc\u00fc katta bilge i\u015fi bir yaln\u0131zl\u0131k ya da yabanc\u0131l\u0131k buluruz. En b\u00fcy\u00fck a\u015fmalar\u0131n kat\u0131nda mutlu bir yaln\u0131zl\u0131k ya da yabanc\u0131l\u0131k do\u011fald\u0131r. Yabanc\u0131l\u0131\u011f\u0131n k\u00f6kleri en yo\u011fun a\u015fma ve a\u015f\u0131lma duygusu i\u00e7inde bile bilinmezli\u011fin sular\u0131yla beslenir.<\/p>\n

Bilin\u00e7 bir \u015fey kar\u015f\u0131s\u0131nda duydu\u011fu yabanc\u0131l\u0131\u011f\u0131 o \u015feyi kendinin k\u0131larak a\u015far. \u00d6rne\u011fin Herder’in bir makalesinde kar\u015f\u0131ma \u00e7\u0131kan “insan do\u011fan\u0131n bir \u00f6zetidir” s\u00f6z\u00fc i\u00e7eri\u011fine ula\u015famad\u0131\u011f\u0131m \u00f6l\u00e7\u00fcde bana yabanc\u0131l\u0131k duygusu verecektir. Onu bilmeyi\u015fim kendime yabanc\u0131 d\u00fc\u015f\u00fcrecektir beni. Bu yabanc\u0131l\u0131k o s\u00f6z\u00fcn ger\u00e7ek i\u00e7eri\u011fini kavrad\u0131\u011f\u0131mda yani kendime d\u00f6nd\u00fc\u011f\u00fcmde bitecektir, bu biti\u015f yabanc\u0131l\u0131k durumundan kararl\u0131l\u0131k durumuna ge\u00e7i\u015fin ta kendisidir, sarkac\u0131n y\u00f6n\u00fcn\u00fc orta noktaya \u00e7evirip uyumas\u0131na benzer. Ancak bu uzun s\u00fcrmez. Bilin\u00e7 yeni bir nesne kar\u015f\u0131s\u0131nda kendi d\u0131\u015f\u0131na \u00e7\u0131karak kendini yeniden yabanc\u0131lar. Yeni bir nesne kar\u015f\u0131s\u0131nda duydu\u011fumuz yabanc\u0131l\u0131k kendi yabanc\u0131l\u0131\u011f\u0131m\u0131zd\u0131r, nesneden de\u011fil de nesneyle ili\u015fkimden gelir, yani bize d\u0131\u015ftan verilmi\u015f de\u011fildir, nedeni d\u0131\u015fta da olsa. Buna bilincin kendini olumsuzlamas\u0131, hatta yads\u0131mas\u0131 diyebiliriz. Bilin\u00e7 b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fcn da\u011f\u0131lmas\u0131d\u0131r bu. Bilin\u00e7 ya tam bir b\u00fct\u00fcnl\u00fck ya tam bir da\u011f\u0131lm\u0131\u015fl\u0131k i\u00e7indedir. Da\u011f\u0131lm\u0131\u015fhk elbette ge\u00e7icidir ve d\u0131\u015fa d\u00f6n\u00fc\u015fle belirgindir. Bilin\u00e7 kendini s\u00fcrekli da\u011f\u0131t\u0131r ve s\u00fcrekli yeniden kurar. Yabanc\u0131l\u0131\u011f\u0131 a\u015fman\u0131n tek yolu onu do\u011furan etkeni ortadan kald\u0131rmak ya da bir ba\u015fka deyi\u015fle yabanc\u0131l\u0131\u011f\u0131 do\u011furan nesnenin do\u011fru bilincine ula\u015fmakt\u0131r. Her do\u011fru bilgi do\u011fru bir bilin\u00e7te kendi do\u011fal yerini \u00e7abucak bulacakt\u0131r, onun yerine yerle\u015fmesi i\u00e7in hi\u00e7bir zorlama gerekmeyecektir. Her yeniye y\u00f6neli\u015f bir yabanc\u0131la\u015fmayla ba\u015flar ve bu yeni “yeni” olmaktan \u00e7\u0131k\u0131nca yabanc\u0131la\u015fma biter. Bilin\u00e7 bir \u015feyin ger\u00e7ekli\u011fine bi\u00e7imsel olarak ula\u015fmadan yabanc\u0131l\u0131k bitmez.<\/p>\n

Ger\u00e7ekli\u011fe bi\u00e7imsel olarak ula\u015fmak, Bacon’c\u0131 anlamda, bir \u015feyi evrensel yasall\u0131\u011f\u0131 i\u00e7inde kavramakt\u0131r, bir \u015feyi evrensel ger\u00e7eklikteki yerine yerle\u015ftirmektir. Her t\u00fcrl\u00fc yan\u0131lsama ya da yanl\u0131\u015fa d\u00fc\u015fme bir nesneyi bi\u00e7imsel ger\u00e7ekli\u011fi i\u00e7inde alg\u0131layamamaktan ya da onu evrensel temellerine otu\u0131tmamaktan do\u011far, ister bir do\u011fa yasas\u0131ndan, ister do\u011fa yasalar\u0131ndan s\u00f6zedelim, her zaman ger\u00e7ekli\u011fin belirleyici bir temeli vard\u0131r. K\u0131br\u0131s’l\u0131 Zenon’un i\u011fnem artificiousm (sanat\u00e7\u0131 ate\u015f) dedi\u011fi \u015fey ger\u00e7ekli\u011fin temel anlam\u0131n\u0131 olu\u015fturan \u015feydir, “insan do\u011fan\u0131n bir \u00f6zetidir”in i\u00e7eri\u011fi onun kendi i\u00e7eri\u011fidir, bu i\u00e7erik benim ona yak\u0131\u015ft\u0131rd\u0131\u011f\u0131m herhangi bir i\u00e7erik olamaz. Onun i\u00e7eri\u011fi Herder’in evrensel d\u00fczeyde ortaya koydu\u011fu bir do\u011frunun bi\u00e7imsel ger\u00e7ekli\u011fine dayan\u0131r, “insan ger\u00e7ekten do\u011fan\u0131n bir \u00f6zeti midir?” sorusu ayr\u0131ca sorulacak bir sorunudur. \u00d6nemli olan sorunu ger\u00e7eklikteki yerine, bi\u00e7imsel yerine yerle\u015ftirmektir. Ben bu i\u00e7eri\u011fi \u015f\u00f6yle ya da b\u00f6yle anlay\u0131p ge\u00e7emem, onun kendi i\u00e7eri\u011fini kavramam gerekir. Yans\u0131tma bilgilenmek demek de\u011fildir, \u00e7ok zaman biz yans\u0131tmalarla yan\u0131lsamalar \u00fcretiriz ve elbette bu \u00fcretimimizden iyile\u015fmez yabanc\u0131l\u0131klar toplar\u0131z. Ben Herder’in bu s\u00f6z\u00fcn\u00fc evrensel ger\u00e7ekli\u011fi i\u00e7inde kavramadan “\u015funu demek istiyoruz” diye bir yorum yapmaya kalkt\u0131\u011f\u0131m anda, hele bu yorumu bir bilgiye d\u00f6n\u00fc\u015ft\u00fcr\u00fcp ondan yeni bilgiler t\u00fcretmeye kalkt\u0131\u011f\u0131m anda iyile\u015fmez yabanc\u0131l\u0131klar b\u00fcy\u00fct\u00fcr\u00fcm.<\/p>\n

insanda, \u00f6zellikle d\u00fc\u015f\u00fcnmeye al\u0131\u015fmam\u0131\u015f insanda bir yans\u0131tma ya da yak\u0131\u015ft\u0131rma e\u011filimi vard\u0131r, insan zihinsel kabasabal\u0131kla \u00fcretti\u011fi yabanc\u0131l\u0131\u011f\u0131 da \u00e7ok zaman bir yak\u0131\u015ft\u0131rmayla ya da bir yads\u0131mayla gidermeye \u00e7al\u0131\u015f\u0131r\u0131z. Pasl\u0131 ve k\u0131r\u0131k bir \u00e7iviyi pasl\u0131 ve k\u0131r\u0131k bir ba\u015fka \u00e7iviyle s\u00f6kmeye \u00e7al\u0131\u015fmakt\u0131r bu. Her \u015fey tam bir huzursuzluk etkenine d\u00f6n\u00fc\u015fmekte olan yabanc\u0131l\u0131\u011f\u0131 bast\u0131rmak i\u00e7indir, insano\u011flu yabanc\u0131l\u0131\u011f\u0131 dindirmek i\u00e7in bast\u0131rma’y\u0131 bulmu\u015ftur, insan b\u00f6yle bir tela\u015f i\u00e7inde yabanc\u0131l\u0131ktan ka\u00e7maya giderken iyiden iyiye yanl\u0131\u015f bilin\u00e7 olu\u015fturman\u0131n yolunu tutabilir. Her bast\u0131rma yanl\u0131\u015f bilin\u00e7 olu\u015fturan\u0131n\u0131n ya da daha do\u011frusu yanl\u0131\u015f bi\u00e7imi k\u00f6kle\u015ftirmenin, daha derine \u00e7akman\u0131n yaln\u0131zca bir ad\u0131m\u0131d\u0131r. Herder’in “insan evrenin bir \u00f6zetidir” s\u00f6z\u00fcne bir i\u00e7erik yak\u0131\u015ft\u0131r\u0131rsam, \u00f6rne\u011fin “Bu s\u00f6z insan\u0131n d\u00fcnyadaki g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fcn\u00fc antat\u0131yor” dersem ya da bu s\u00f6z\u00fc “Aman ne sa\u00e7ma s\u00f6z” diye kafamdan kovmaya kalkarsam bir bast\u0131rmay\u0131 ger\u00e7ekle\u015ftirmi\u015f olurum. Bast\u0131rma bir yabanc\u0131la\u015fmay\u0131 ge\u00e7ici olarak giderirken bilinci bozarak k\u00f6kl\u00fc bir yabanc\u0131la\u015fmaya yol a\u00e7ar. \u00d6yleyse benim i\u00e7in tek yol Herder’in bu s\u00f6z\u00fcn\u00fcn do\u011fru bilincine ula\u015fmaya \u00e7al\u0131\u015fmakt\u0131r, bir ba\u015fka deyi\u015fle onu kendi ba\u011flam\u0131nda \u00e7\u00f6zerek a\u015fmakt\u0131r. B\u00f6ylece onu bilin\u00e7lendirmi\u015f ve kendimin k\u0131lm\u0131\u015f olurum.<\/p>\n

Bilin\u00e7 kar\u015f\u0131s\u0131nda \u00e7\u0131kan her nesneyle yabanc\u0131l\u0131\u011fa d\u00fc\u015fmez. D\u00fcnyayla ili\u015fkimiz bizim ilgilerimiz ve d\u00fcnyan\u0131n sunum \u00f6zellikleri gere\u011fince s\u0131n\u0131rl\u0131d\u0131r. \u00d6n\u00fcm\u00fczden ge\u00e7en her kad\u0131na bakmay\u0131z, \u00f6n\u00fcm\u00fczden ge\u00e7en her kad\u0131n da bizim ilgimizi \u00e7ekmeye \u00e7al\u0131\u015fmaz. S\u0131cak yaz g\u00fcnlerinde bir k\u00f6\u015fede durup duran emekli sobam\u0131z\u0131 alg\u0131lamay\u0131z bile. Pek\u00e7ok nesne \u00fcstalg\u0131ya ula\u015fmadan yani belli bir yarg\u0131y\u0131 gerektirecek duruma gelmeden alg\u0131 d\u00fczeyinde d\u0131\u015flan\u0131r, b\u00f6ylece bilin\u00e7 kendini a\u015f\u0131n bir duyarl\u0131l\u0131ktan korumu\u015f olur. Se\u00e7erek bakmak gerekir, her \u015fey g\u00f6rmek hi\u00e7bir \u015feyi g\u00f6rmemektir.<\/p>\n

\u00d6n\u00fcmden ge\u00e7en bir ku\u015f ancak bana \u00e7ocuklu\u011fumun bu\u011fday tarlalar\u0131n\u0131 an\u0131msatt\u0131\u011f\u0131 zaman, kula\u011f\u0131ma \u00e7alman bir tiren sesi bana sevgilimin beni b\u0131rak\u0131p gidi\u015fin duyurdu\u011fu zaman etkili olur. Onlar kendileri olarak beni durup dururken hi\u00e7 mi hi\u00e7 ilgilendirmezler. Ben onlar\u0131 alg\u0131 d\u00fczeyinde d\u0131\u015flar\u0131m, \u00fcstalg\u0131ya ula\u015fmalar\u0131na izin vermem. Anneler ve balalar \u00e7ok zaman k\u00fc\u00e7\u00fck \u00e7ocuklar\u0131n\u0131n “Baba bak ku\u015f” gibi belirlemelerine bo\u015f bir kafa sallay\u0131\u015fla yan\u0131t verirler. B\u00f6ylece bir d\u0131\u015f imge, bilincin al\u0131nmas\u0131d\u0131r, alt\u0131n\u0131n \u00e7izilmesidir. Bilincin onunla i\u015fi var demektir. K\u0131sacas\u0131, her nesne ben yeniyim diye kar\u015f\u0131ma dikilmekle bana yabanc\u0131l\u0131k duygusu verecek de\u011fildir. Aynca bilincin al\u0131\u015fkanl\u0131klardan giderek kolayca kavrad\u0131\u011f\u0131 \u015feyler de vard\u0131r. Benim bir nesneyle ger\u00e7ek anlamda yabanc\u0131la\u015fma duygusuna d\u00fc\u015febilmem ancak onun beni ben olmaktan \u00e7\u0131karmas\u0131yla olmas\u0131d\u0131r. Yabanc\u0131la\u015fma ben’in ben olmayan\u0131 ben k\u0131lmaya y\u00f6nelmesiyle ortaya \u00e7\u0131kan \u00e7eli\u015fkide geli\u015fir ve bu \u00e7eli\u015fkinin ortadan kalkmas\u0131yla, ger\u00e7ek bir zaferle (bazen de zafer san\u0131lan bir yan\u0131lg\u0131yla) son bulur.<\/p>\n

Bir bilginin ger\u00e7ek anlamda kal\u0131c\u0131 yabanc\u0131l\u0131k duygusu yaratmas\u0131 onun bilinci i\u011freti yerle\u015fmesiyle oldu\u011fu kadar gene bilin\u00e7 b\u00fct\u00fcn i\u00e7inde bir ba\u015fka bilgiyle ya da bir ba\u015fka bilgi bile\u015fimiyle a\u00e7\u0131k a\u00e7\u0131k \u00e7eli\u015fiyor olmas\u0131yla ortaya \u00e7\u0131kar. Yan\u0131lg\u0131l\u0131 bilin\u00e7te bilin\u00e7 \u00f6\u011feleri yabanc\u0131l\u0131\u011f\u0131 giderilememi\u015f, bilince yerle\u015ftirilememi\u015f, bilin\u00e7te b\u00fct\u00fcnle\u015ftirilememi\u015f nesneler olarak varl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcr\u00fcrler. Bilin\u00e7te b\u00fct\u00fcnsel bir uyumsuzluk olmasa da par\u00e7al\u0131 bir uyumsuzluk s\u00f6zkonusu olacakt\u0131r bu durumda.<\/p>\n

Yan\u0131lg\u0131l\u0131 bilin\u00e7 \u00f6\u011feleri b\u00f6ylece anl\u0131\u011f\u0131 zorlarlar ve yarg\u0131y\u0131 tehlikeye d\u00fc\u015f\u00fcr\u00fcrler. Yan\u0131lg\u0131l\u0131 bilin\u00e7 d\u00fcnyaya ve dolay\u0131s\u0131yla kendisine k\u00f6kl\u00fc bi\u00e7imde yabanc\u0131la\u015fm\u0131\u015f bilin\u00e7tir, tutars\u0131zd\u0131r, yarg\u0131lar\u0131 her zaman uyarl\u0131 de\u011fildir. B\u00f6ylesi bir bilin\u00e7, yanl\u0131\u015f yanl\u0131\u015f\u0131 getirece\u011finden, giderek a\u015f\u0131lmaz bir bi\u00e7imde sorunlu olur. Onun kendini kurma yolunda her kendinden \u00e7\u0131kma \u00e7abas\u0131 yabanc\u0131la\u015fma duygusunu art\u0131racakt\u0131r. Onun kendini do\u011frulamak \u00fczere her kendine d\u00f6n\u00fc\u015f\u00fc, her kendini g\u00f6zden ge\u00e7iri\u015fi yeni bir kavgay\u0131 getirecektir. Yan\u0131lg\u0131l\u0131 bilin\u00e7 a\u00e7mazlar i\u00e7indedir, b\u00f6ylesi bir bilincin Descartes’\u00e7\u0131 bir k\u00f6ktencilikle kendini yeni ba\u015ftan kurma \u00e7abas\u0131na girmeden bu bunalt\u0131l\u0131 durumdan kurtulma olas\u0131l\u0131\u011f\u0131 yoktur. Ne var ki onun hastal\u0131kl\u0131 yap\u0131s\u0131 b\u00f6ylesine k\u00f6ktenci bir tutum alabilmesini engelleyecektir.<\/p>\n

K\u00f6t\u00fc e\u011fitim, \u00f6nyarg\u0131lar, d\u00fc\u015f\u00fcn\u00fclmeden benimsenmi\u015f kurallar ve ilkeler, ileti\u015fim ara\u00e7lar\u0131n\u0131n bilin\u00e7sizce ve ama\u00e7lan d\u0131\u015f\u0131nda kullan\u0131lmas\u0131, ticari kayg\u0131larla ger\u00e7ekle\u015ftirilmi\u015f yal\u0131nkat sanat \u00fcr\u00fcnleri yanl\u0131\u015f bilin\u00e7lenmeye kap\u0131 a\u00e7ar ve k\u00f6kl\u00fc yabanc\u0131l\u0131k duygusu yarat\u0131r. Yalan yanl\u0131\u015f \u00fcretilmi\u015f her k\u00fclt\u00fcr \u00fcr\u00fcn\u00fc bilin\u00e7leri yanl\u0131\u015fa itecek \u00f6zellikler ta\u015f\u0131yacakt\u0131r. Yaln\u0131z uyars\u0131z bilgiler de\u011fil, iyile\u015fmez ya\u015famsal kar\u015f\u0131tl\u0131klar ve giderilemez yoksunlar da yabanc\u0131la\u015fmay\u0131 getirir.<\/p>\n

Yabanc\u0131la\u015fma yaln\u0131zca bilgilenme ili\u015fkisinde de\u011fil her t\u00fcrl\u00fc ili\u015fkide kendini g\u00f6steribilir. Bilin\u00e7 kendisini herhangi bir durumda yoksun ve tutars\u0131z duyuyorsa ve bu olumsuz durumunu onaracak g\u00fc\u00e7te de\u011filse yabanc\u0131l\u0131\u011fa d\u00fc\u015fecektir. Her t\u00fcrl\u00fc yoksunluk bilin\u00e7 i\u00e7in bir yabanc\u0131la\u015fma kayna\u011f\u0131d\u0131r, insani gereksinimlerin eksik bir bi\u00e7imde kar\u015f\u0131lanmas\u0131 bilinci zedeleyerek onu yabanc\u0131l\u0131\u011fa iter. Bilin\u00e7 sa\u011fl\u0131\u011f\u0131n\u0131n ba\u015f ko\u015fulu insani gereksinimleri yeterli \u00f6l\u00e7\u00fclerde kar\u015f\u0131lanm\u0131\u015f uyarl\u0131 bir ortamd\u0131r. Bilincin ola\u011fan geli\u015fimine engel \u00e7\u0131karabilecek her \u015fey bir yabanc\u0131la\u015fma nedeni olacakt\u0131r. Bilincin \u00f6zg\u00fcn ve \u00f6zg\u00fcl \u00f6zellikleri, insan ruhsall\u0131\u011f\u0131nm gereksinimlerini k\u0131l\u0131 k\u0131rk yararak ortaya koyan ve sa\u011flayan yetkin bir ortamda en y\u00fcksek geli\u015fimine ula\u015fabilir. B\u00f6ylesi bir ortamda bile bilin\u00e7 kendisini \u00e7arp\u0131\u015farak yaratacakt\u0131r. Hi\u00e7bir bilin\u00e7 ortam\u0131na tam olarak uyarl\u0131 olamayaca\u011f\u0131 gibi \u00e7ok zaman en yetkin bilin\u00e7 en \u00e7at\u0131\u015fk\u0131l\u0131 bilin\u00e7 olarak g\u00f6r\u00fcn\u00fcr. Ne var ki yetkin bilin\u00e7 kendi d\u0131\u015f\u0131yla sorunlu olmakla birlikte kendisiyle sorunlu de\u011fildir. Yabanc\u0131la\u015fma ka\u00e7\u0131p kurtulamayaca\u011f\u0131m\u0131z bir zorunluluktur, yeter ki bizi sa\u011fl\u0131kl\u0131 geli\u015fimlere a\u00e7acak bir tutarl\u0131l\u0131kta geli\u015fmi\u015f olsun.<\/p>\n","protected":false},"excerpt":{"rendered":"

Yabanc\u0131la\u015fma olgusunu en genel anlamda kendinden ba\u015fkas\u0131 olma ya da ba\u015fkas\u0131na d\u00f6n\u00fc\u015fme diye tan\u0131mlayabiliriz. Eski felsefelerin yabanc\u0131la\u015fma diye bir sorunu yoktu, \u00e7\u00fcnk\u00fc bu felsefeler de\u011fi\u015fim ya da de\u011fi\u015fimin d\u00fc\u015f\u00fcncesinin \u00f6tesinde bir d\u00f6n\u00fc\u015f\u00fcm fikrine sahip de\u011fillerdi. Yabanc\u0131la\u015fma ancak ben’le ba\u015fkas\u0131 aras\u0131na, \u00f6zneyle nesne aras\u0131na \u00e7at\u0131\u015fk\u0131l\u0131 bir ili\u015fki girdi\u011finde ve buna g\u00f6re \u00f6zne geriye d\u00f6n\u00fclmez bi\u00e7imde d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcnde […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[79],"tags":[],"class_list":["post-4189","post","type-post","status-publish","format-standard","category-afsar-timucin"],"yoast_head":"\nYabanc\u0131la\u015fma kavram\u0131na genel bir bak\u0131\u015f | Af\u015far Timu\u00e7in - 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\/02\/10\/yabancilasma-kavramina-genel-bir-bakis-afsar-timucin\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Yabanc\u0131la\u015fma kavram\u0131na genel bir bak\u0131\u015f | Af\u015far Timu\u00e7in\" \/>\n<meta property=\"og:description\" content=\"Yabanc\u0131la\u015fma olgusunu en genel anlamda kendinden ba\u015fkas\u0131 olma ya da ba\u015fkas\u0131na d\u00f6n\u00fc\u015fme diye tan\u0131mlayabiliriz. 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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\/02\/10\/yabancilasma-kavramina-genel-bir-bakis-afsar-timucin\/","og_locale":"tr_TR","og_type":"article","og_title":"Yabanc\u0131la\u015fma kavram\u0131na genel bir bak\u0131\u015f | Af\u015far Timu\u00e7in","og_description":"Yabanc\u0131la\u015fma olgusunu en genel anlamda kendinden ba\u015fkas\u0131 olma ya da ba\u015fkas\u0131na d\u00f6n\u00fc\u015fme diye tan\u0131mlayabiliriz. Eski felsefelerin yabanc\u0131la\u015fma diye bir sorunu yoktu, \u00e7\u00fcnk\u00fc bu felsefeler de\u011fi\u015fim ya da de\u011fi\u015fimin d\u00fc\u015f\u00fcncesinin \u00f6tesinde bir d\u00f6n\u00fc\u015f\u00fcm fikrine sahip de\u011fillerdi. Yabanc\u0131la\u015fma ancak ben’le ba\u015fkas\u0131 aras\u0131na, \u00f6zneyle nesne aras\u0131na \u00e7at\u0131\u015fk\u0131l\u0131 bir ili\u015fki girdi\u011finde ve buna g\u00f6re \u00f6zne geriye d\u00f6n\u00fclmez bi\u00e7imde d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcnde […]","og_url":"https:\/\/narteks.net\/index.php\/2010\/02\/10\/yabancilasma-kavramina-genel-bir-bakis-afsar-timucin\/","og_site_name":"narteks.net","article_published_time":"2010-02-10T11:08:01+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\/02\/10\/yabancilasma-kavramina-genel-bir-bakis-afsar-timucin\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2010\/02\/10\/yabancilasma-kavramina-genel-bir-bakis-afsar-timucin\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"Yabanc\u0131la\u015fma kavram\u0131na genel bir bak\u0131\u015f | Af\u015far Timu\u00e7in","datePublished":"2010-02-10T11:08:01+00:00","mainEntityOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2010\/02\/10\/yabancilasma-kavramina-genel-bir-bakis-afsar-timucin\/"},"wordCount":4429,"commentCount":0,"publisher":{"@id":"https:\/\/narteks.net\/#organization"},"articleSection":["Af\u015far T\u0130MU\u00c7\u0130N"],"inLanguage":"tr","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/narteks.net\/index.php\/2010\/02\/10\/yabancilasma-kavramina-genel-bir-bakis-afsar-timucin\/#respond"]}]},{"@type":"WebPage","@id":"https:\/\/narteks.net\/index.php\/2010\/02\/10\/yabancilasma-kavramina-genel-bir-bakis-afsar-timucin\/","url":"https:\/\/narteks.net\/index.php\/2010\/02\/10\/yabancilasma-kavramina-genel-bir-bakis-afsar-timucin\/","name":"Yabanc\u0131la\u015fma kavram\u0131na genel bir bak\u0131\u015f | Af\u015far Timu\u00e7in - 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