{"id":4211,"date":"2010-02-13T01:46:31","date_gmt":"2010-02-12T22:46:31","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/02\/13\/jacques-lacan-onay-sozer\/"},"modified":"2010-02-13T01:46:31","modified_gmt":"2010-02-12T22:46:31","slug":"jacques-lacan-onay-sozer","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/02\/13\/jacques-lacan-onay-sozer\/","title":{"rendered":"Jacques LACAN | Onay S\u00d6ZER"},"content":{"rendered":"

\u00c7ok yal\u0131na indirgeyerek, Freud’un psikanaliz \u00f6\u011fretisinin \u00f6zg\u00fcn bir yorumcusu diye tan\u0131tabilece\u011fimiz, ama bu tan\u0131tman\u0131n getirebilece\u011fi birtak\u0131m sorularla (\u00abFreud’un psikanaliz \u00f6\u011fretisini yorumlamak ne demektir?\u00bb, \u00abFreud’u \u00f6zg\u00fcn olarak yorumlamak ne anlama gelir?\u00bb vb.) yine kendisine d\u00f6nmek zorunda kalaca\u011f\u0131m\u0131z Jacques Lacan, 9 Eyl\u00fcl 1981’de Paris’te \u00f6ld\u00fc. Bu \u00f6l\u00fcmle birlikte \u00e7a\u011fda\u015f Frans\u0131z d\u00fc\u015f\u00fcnce tarihinin \u00f6nemli bir sayfas\u0131 kapanm\u0131\u015f oluyor. Nerede bu \u00f6nem? Bu \u00f6nemin, somut olarak g\u00f6r\u00fclebilen (ama ku\u015fkusuz yine de tart\u0131\u015fmaya a\u00e7\u0131k kalan) bir y\u00f6n\u00fcyle, Lacan’\u0131n Freud yorumunda ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131, \u00f6b\u00fcr y\u00f6n\u00fcyle ise \u00e7e\u015fitli bilim dallar\u0131 (dilbilim, yaz\u0131nbilim, halkbilim, insanbilim vb.) ve felsefe i\u00e7in uyar\u0131 ve \u00e7a\u011fr\u0131lar getiren, i\u00e7erik ve kapsam\u0131 hen\u00fcz tam anla\u015f\u0131lmam\u0131\u015f bir d\u00fc\u015f\u00fcnce karma\u015fas\u0131yla belirlendi\u011fini s\u00f6yleyebilirim. Bu iki nokta \u00fczerinde s\u0131ras\u0131yla ayr\u0131 ayr\u0131 duraca\u011f\u0131m. Ancak bu \u00abdurma\u00bbm \u2014hemen belirteyim ki\u2014 bir de\u011finmenin s\u0131n\u0131rlar\u0131n\u0131 a\u015famayacak: g\u00fcn\u00fcm\u00fczde Lacan’a ancak de\u011finilebiliyor da ondan. Bu noktay\u0131 Lacan’\u0131n d\u00fc\u015f\u00fcncesinin dallar aras\u0131 ili\u015fkilerini ele al\u0131rken daha iyi a\u00e7\u0131klayabilece\u011fimi san\u0131yorum. \u015eimdi ilkin Lacan’\u0131n psikanaliz katk\u0131s\u0131n\u0131n ne oldu\u011funu k\u0131saca g\u00f6relim.<\/p>\n

Lacan \u2014kendi iddias\u0131na ve kabul edilene g\u00f6re\u2014 Freud’un psikanaliz \u00f6\u011fretisini ilk kez tutarl\u0131 bir kuram d\u00fczeyine \u00e7\u0131karma i\u015fini ba\u015farm\u0131\u015ft\u0131r. Bunun i\u00e7in de, Freud’la ilgili o g\u00fcne de\u011fin bask\u0131nl\u0131k ve yayg\u0131nl\u0131\u011f\u0131n\u0131 koruyan belli bir yorumu geri \u00e7evirmi\u015f, kendi yorumunu ise tek (ve \u00f6zg\u00fcn) bir merkez \u00e7evresinde kurmu\u015ftur. Lacan’\u0131n geri \u00e7evirdi\u011fi yorum, Freud’un Amerikal\u0131larca (\u00f6zellikle Karen Homey, Erich Fromm ve Sullivan) ger\u00e7ekle\u015ftirilen yorumudur. La\u00e7an’\u0131n kendi yorumu ise \u00e7a\u011fda\u015f dilbiliminin \u0131\u015f\u0131\u011f\u0131nda, Freud’un \u00f6\u011fretisinde \u00abdil\u00bb in ve dilsel \u00abyap\u0131\u00bbn\u0131n oynad\u0131\u011f\u0131 rol \u00fczerinde merkezle\u015fmektedir. \u015eimdi bu noktalar\u0131 ve onlar\u0131n geli\u015ftirilmesinden do\u011fan, yank\u0131lar\u0131 da bug\u00fcne de\u011fin s\u00fcren sonu\u00e7lar\u0131 Jacques La\u00e7an’\u0131n d\u00fc\u015f\u00fcnce ya\u015fam ve sava\u015f\u0131m\u0131n\u0131n izinde canl\u0131 olarak g\u00f6relim.<\/p>\n

Lacan 13 Nisan 1901’de Paris’te do\u011fdu. T\u0131p ve psikiyatri okudu. As\u0131l do\u011frultusunun yan\u0131nda, 1933 y\u0131l\u0131nda, Sartre, Nizan, Asturias ve Queneau’nun da yaz\u0131lar\u0131n\u0131 yay\u0131nlad\u0131klar\u0131 bir yaz\u0131n dergisinde \u015fiir yay\u0131nlad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. 1932’de verdi\u011fi psikiyatri tezinin ba\u015fl\u0131\u011f\u0131 \u015f\u00f6yle: \u00abKi\u015filikle \u0130li\u015fkileri \u0130\u00e7inde Paranoyak Psikoz\u00bb. Bu \u00e7al\u0131\u015fmas\u0131nda Lacan’\u0131n geleneksel psikiyatriyi incelerken kuramsal i\u00e7 bir zorunlulukla Freud’un \u00e7\u00f6z\u00fcmleme \u00f6\u011fretisine vard\u0131\u011f\u0131 g\u00f6zlemlenebiliyor. Ama Lacan’\u0131n psikanaliz d\u00fcnyas\u0131na girdi\u011fi ilk yaz\u0131s\u0131 1936’da ilk uluslararas\u0131 psikanaliz kongresine sundu\u011fu bildiri oluyor: bu bildirinin geli\u015ftirilmi\u015f bir bi\u00e7imi olan \u00ab’Ben’ \u0130\u015flevinin Olu\u015fturucusu Olarak Ayna A\u015famas\u0131\u00bb 1949 da Z\u00fcrich’de toplanan XVI. Uluslararas\u0131 Psikanaliz Kongresi’nde okunuyor. Kendisine ilk \u00fcn\u00fcn\u00fc sa\u011flayan bu yaz\u0131da Lacan, aynan\u0131n kar\u015f\u0131s\u0131nda kendi g\u00f6r\u00fcnt\u00fcs\u00fcn\u00fc sevin\u00e7li mimiklerle selamlayan ve bu imgenin kendisi i\u00e7in \u00f6nemini d\u0131\u015fla\u015ft\u0131racak \u00e7e\u015fitli davran\u0131\u015flara giri\u015fen alt\u0131 ayl\u0131k \u00e7ocu\u011fun durumunu \u00e7\u0131k\u0131\u015f noktas\u0131 olarak almaktad\u0131r: \u00abBurada ayna a\u015famas\u0131n\u0131 psikanalizin ona verdi\u011fi tam anlamda bir \u00f6zde\u015fle\u015fme (\u00abidentification\u00bb) olarak anlamak yeter: yani bir imgeyi \u00fcst\u00fcne ald\u0131\u011f\u0131 zaman \u00f6zneden meydana gelen d\u00f6n\u00fc\u015f\u00fcm…\u00bb Bu a\u015famayla birlikte \u00e7ocuk, dilin kendisine sa\u011flayaca\u011f\u0131 her t\u00fcrl\u00fc bildiri\u015fme ve ba\u015fkalar\u0131yla ili\u015fkiden \u00f6nce, ba\u015fkas\u0131 olarak kavrad\u0131\u011f\u0131 bir imge ile belirlenir:\u00abtemel bir \u00f6zde\u015fle\u015fme\u00bb dir bu. \u00c7ocu\u011fun ilk ideali aynadaki so\u011fuk bir imgedir, art\u0131k yaln\u0131zca bu Gestalt’a. eri\u015fmeye \u00e7al\u0131\u015facakt\u0131r O. Daha bu ilk yakla\u015f\u0131mda Lacan’\u0131n sonraki yap\u0131salc\u0131l\u0131\u011f\u0131n\u0131n \u00e7ekirde\u011fini bulmak olanakl\u0131d\u0131r: Nas\u0131l Saussure’e g\u00f6re \u00abimleyen\u00bb (\u00abSignifiant\u00bb) dilsel dizgenin as\u0131l \u00abde\u011fer\u00bb ta\u015f\u0131y\u0131c\u0131 \u00f6\u011fesi ise, burada da imge, t\u0131pk\u0131 \u00abimleyen\u00bb gibi belirleyici bir rol oynamaktad\u0131r. \u00abO (Lacan) \u015funu g\u00f6sterecektir: insan imleyen d\u00fczeninin efendisi de\u011fildir, fakat daha \u00e7ok bu d\u00fczendir onun insan olarak kurulu\u015funu sa\u011flayan; insan g\u00f6zden ka\u00e7\u0131rd\u0131\u011f\u0131 ve kendini b\u00fct\u00fcn\u00fcyle a\u015fan bir d\u00fcnyada merkezden kayd\u0131r\u0131lmaktad\u0131r s\u00fcrekli…\u00bb<\/p>\n

B\u00f6ylece Lacan’\u0131n kuramsal tavr\u0131n\u0131n kesinlik ve keskinlik kazand\u0131\u011f\u0131 1950’li y\u0131llara geliyoruz. 1951’de Lacan \u00abParis, Psikanaliz Derne\u011fi\u00bb ni (\u00abla Soci\u00e9t\u00e9 psychanalitique de Paris\u00bb) a\u00e7\u0131yor, bundan ama\u00e7 \u00e7\u00f6z\u00fcmleyicilerin yeti\u015fimi sorununa el atmak. 1953 yaz\u0131nda Roma’da sonradan \u00abRoma Konu\u015fmas\u0131\u00bb diye an\u0131lan konferans\u0131n\u0131 sunuyor ve ayn\u0131 y\u0131ldan ba\u015flayarak, Paris’te ilkin Saint-Anne hastanesinde, sonra \u00abl’\u00c9cole normale sup\u00e9rieure\u00bb de ve daha da sonra Hukuk Fak\u00fcltesi’nde \u00fcnl\u00fc seminerlerini s\u00fcrd\u00fcr\u00fcyor. 1975’ten bu yana yaz\u0131l\u0131 metinlere d\u00f6n\u00fc\u015ft\u00fcr\u00fclerek cild cild yay\u0131mlanan bu seminer konu\u015fmalar\u0131n\u0131 \u00f6\u011frenciler yan\u0131nda, bug\u00fcn psikanaliz alan\u0131nda ba\u015fl\u0131ca birer ad olmu\u015f ki\u015filer, \u00e7e\u015fitli uzmanl\u0131k ve bilim dallar\u0131ndan merakl\u0131 ve ilgililer izliyor ve zamanla her seminer bir \u00abolay\u00bb haline geliyor. Yukarda k\u0131saca de\u011findi\u011fim gibi, Lacan’\u0131n \u00e7e\u015fitli yaz\u0131lar\u0131nda ve seminerlerinde dile gelen tutum ilkin Freud \u00f6\u011fretisinin belli bir yorumunun ele\u015ftirisini i\u00e7ermektedir. Freud’un \u00f6l\u00fcm\u00fcnden sonra, (kendi \u00f6zg\u00fcn do\u011frultular\u0131n\u0131 geli\u015ftiren Jung, Adler, Reich gibilerini saymazsak) bu \u00f6\u011fretiye Amerikal\u0131larca sahip \u00e7\u0131k\u0131lm\u0131\u015f ve hatta Avrupadaki yayg\u0131nl\u0131\u011f\u0131 da onlarca sa\u011flanm\u0131\u015ft\u0131. Bunlar\u0131n getirdi\u011fi yorumun t\u00fcm psikanaliz \u00f6\u011fretisini davran\u0131\u015f\u00e7\u0131 bir bak\u0131\u015f a\u00e7\u0131s\u0131na yerle\u015ftirdi\u011fi s\u00f6ylenebilir.<\/p>\n

Buna g\u00f6re ruhsal sa\u011faltmada ba\u015f\u0131 \u00abben\u00bb in, \u00abego\u00bb nun g\u00fc\u00e7lendirilmesi \u00e7ekmektedir, hastan\u0131n psikanaliz s\u00fcreci s\u0131ras\u0131nda da yenilerini geli\u015ftirdi\u011fi savunma s\u00fcre\u00e7leri \u00e7\u00f6z\u00fcmlenmeli ve ortadan kald\u0131r\u0131lmal\u0131d\u0131r. Ama\u00e7 hastan\u0131n \u00e7evre ko\u015fullar\u0131na uydurulmas\u0131d\u0131r, buradaki pragmatik ba\u015far\u0131s\u0131d\u0131r. Bu g\u00f6r\u00fc\u015f kar\u015f\u0131s\u0131nda, Lacan, ilkin \u00f6zellikle hastan\u0131n savunmalar\u0131na kar\u015f\u0131 giri\u015filen sava\u015f\u0131m\u0131n nas\u0131l ba\u015fl\u0131ca dil i\u00e7inde ger\u00e7ekle\u015fti\u011fine, burada ba\u015fat, belirleyici olan\u0131n hastayla \u00e7\u00f6z\u00fcmleyicinin konu\u015fmas\u0131 oldu\u011funa dikkatinizi \u00e7ekmektedir. Ona g\u00f6re \u00abEgo\u00bbya g\u00fcvenilemez, \u00e7\u00fcnk\u00fc \u2014\u00e7\u00f6z\u00fclemeciyle hastan\u0131n \u00abkonu\u015fmas\u0131n\u0131n\u00bb a\u00e7\u0131k\u00e7a g\u00f6sterdi\u011fi gibi\u2014 \u00abEgo\u00bb yabanc\u0131la\u015fman\u0131n, \u00abfrustration\u00bb un kayna\u011f\u0131d\u0131r, \u00e7ocu\u011fun aynada izledi\u011fi ve kendisi sand\u0131\u011f\u0131 bo\u015f bir hay\u00e2ldir. \u00d6yleyse kuramsal \u00e7\u0131k\u0131\u015f noktas\u0131 olarak \u00abEgo\u00bbnun yerine en ba\u015fa Freud’un \u00abid\u00bb olarak adland\u0131rd\u0131\u011f\u0131 \u015feyi koymal\u0131d\u0131r ki k\u0131lg\u0131 ve sa\u011faltma alan\u0131nda onun \u00f6ng\u00f6rd\u00fc\u011f\u00fc \u015fey, yani bilin\u00e7sizin karanl\u0131klar\u0131n\u0131n ayd\u0131nlat\u0131lmas\u0131 ger\u00e7ekle\u015fsin: \u00abId’in bulunmu\u015f oldu\u011fu yerde, ben olmal\u0131d\u0131r\u00bb (\u00abWo es \u0131oar, soll ich werden-\u00bb). Freud’un \u00e7e\u015fitli bak\u0131\u015f a\u00e7\u0131lar\u0131na g\u00f6re i\u015fledi\u011fi \u00abben\u00bb (\u00abIch\u00bb, \u00abEgo\u00bb) kavram\u0131 temelde insan\u0131n birbiriyle \u00e7eli\u015fen deneyleriyle hesapla\u015fmas\u0131nda bir \u00abarac\u0131\u00bb durumundayd\u0131: bir yandan ger\u00e7eklikle ili\u015fki i\u00e7indeydi, organizman\u0131n ger\u00e7ekli\u011fe uymas\u0131n\u0131 sa\u011fl\u0131yordu, \u00f6b\u00fcr yandan d\u00fcrt\u00fcleri, Id’in libiosunu denetliyordu, bu d\u00fcrt\u00fcler de \u00ab\u00fcst-ben\u00bb taraf\u0131ndan yasakland\u0131\u011f\u0131 \u00f6l\u00e7\u00fcde \u00ab\u00fcst-ben\u00bb le de ili\u015fkide bulunuyordu.<\/p>\n

Lacan’a g\u00f6re, en ba\u015fta \u015funu belirtmek gerekir: insan deneyinin i\u00e7inde dilsel \u00abimleyen\u00bb (\u00absignifiant\u00bb) vard\u0131r, deney \u00abimleyen\u00bble ba\u015flar. B\u00f6ylece deneyin \u00e7eli\u015fik ili\u015fkileri, \u00abimleyen\u00bb lerin, daha do\u011fru olarak \u00abimleyen\u00bb lerin i\u00e7inde yer ald\u0131\u011f\u0131 \u00abimleyenler a\u011f\u0131\u00bb n\u0131n, dilsel dizgenin ili\u015fkilerine d\u00f6n\u00fc\u015f\u00fcr. Bu a\u011f\u0131n b\u00fct\u00fcn\u00fc \u00ab\u00f6zne\u00bb den ba\u015fka bir\u015fey de\u011fildir. \u00d6yleyse \u00abid’in bulundu\u011fu yerde de \u00ab\u00f6zne\u00bb vard\u0131r: \u00abBurada, d\u00fc\u015flerin alan\u0131nda, kendi evindesin\u00bb. \u0130mleyenlerin ili\u015fkilerinin insan deneyinin her noktas\u0131nda kar\u015f\u0131m\u0131za \u00e7\u0131kt\u0131\u011f\u0131n\u0131 kabul etti\u011fimiz anda, \u00ab\u00f6zne\u00bb kavram\u0131m\u0131z d\u00fc\u015flerimizin, d\u00fcrt\u00fclerimizin d\u00fcnyas\u0131n\u0131 da i\u00e7ine al\u0131r. \u00c7eli\u015fki imleyenlerin a\u011f\u0131n\u0131n (t\u00fcm insan konu\u015fmas\u0131n\u0131n, simgelerin olu\u015fturdu\u011fu a\u011f\u0131n) delinip y\u0131rt\u0131lmas\u0131, psikanalitik sa\u011faltma ise bu a\u011fm onar\u0131lmas\u0131 demektir. Bu t\u00fcrl\u00fc \u2014ego’nun g\u00fc\u00e7lendirilmesinden fersah fersah uzak olan\u2014 bir sa\u011faltma kavram\u0131, Lacan’a g\u00f6re, Freud’un \u00f6\u011fretisine as\u0131l uygun olan\u0131d\u0131r. \u00c7\u00fcnk\u00fc, yine Lacan’\u0131n g\u00f6sterdi\u011fine g\u00f6re, nevrozlar\u0131n temelini olu\u015fturan kopukluk ya da \u00e7eli\u015fki bilin\u00e7le bilin\u00e7sizin aras\u0131nda de\u011fildir, ama bilin\u00e7sizin kendi i\u00e7indedir (bu nokta d\u00fcrt\u00fclerin, id’in alan\u0131nda da \u00f6znenin varolmas\u0131n\u0131n do\u011fal bir sonucu oluyor). B\u00f6ylece, Lacan’\u0131n Freud yorumunun \u2014mant\u0131k ekonomisi y\u00f6n\u00fcnden\u2014 iki ana ilkede topland\u0131\u011f\u0131n\u0131 s\u00f6yleyebiliriz: \u0130nsan deneyinin ula\u015ft\u0131\u011f\u0131 her yerde imleyenlerin ili\u015fkilerinin bulunmas\u0131 (\u00abbilin\u00e7sizin bir dil gibi yap\u0131la\u015fm\u0131\u015f\u00bb olmas\u0131), nevroz \u00e7at\u0131\u015fmas\u0131n\u0131n bilin\u00e7sizin kendi i\u00e7indeki bir \u00e7at\u0131\u015fma olarak, bu ilk ve \u00f6n a\u015famada, adeta kendi \u00abcanevi\u00bb nde yakalanmas\u0131. Bu yorum tarz\u0131 \u00f6rt\u00fck bir bi\u00e7imde de olsa Freud’da bulunmaktad\u0131r: Freud’un \u00e7e\u015fitli yap\u0131tlar\u0131nda, ama ku\u015fkusuz en ba\u015fta D\u00fc\u015f Yorumu (Die Traumdeutung, 1900) adl\u0131 yap\u0131t\u0131nda dile, simgelere verdi\u011fi \u00f6nem bu a\u00e7\u0131dan ilgin\u00e7 ve anlaml\u0131d\u0131r. Sonu\u00e7 \u015fudur: Saussure’un bize tan\u0131tt\u0131\u011f\u0131, dilin bir dizge olarak b\u00fct\u00fcnselli\u011fi, dil i\u00e7indeki her \u00f6\u011fenin ancak dilsel dizge i\u00e7inde kendi \u00abde\u011fer\u00bb ine kavu\u015fmas\u0131, dil \u00fczerine e\u011filen bak\u0131\u015f\u0131m\u0131z\u0131n, her t\u00fcrl\u00fc sezgi, \u00abanlam\u00bb ve \u00abtarih\u00bb kayg\u0131s\u0131n\u0131 bir yana b\u0131rakarak \u00abimleyen\u00bb \/ \u00abimlenen\u00bb ili\u015fkisinin kar\u015f\u0131l\u0131kl\u0131\u011f\u0131n\u0131n g\u00f6sterdi\u011fi yolu izlemesindeki gereklilik, b\u00fct\u00fcn bunlar Lacan’da kuramsal olarak geni\u015fletilerek yeniden de\u011ferlendirilmektedir: dil dizgesi bilin\u00e7alt\u0131n\u0131 da i\u00e7ine alm\u0131\u015ft\u0131r art\u0131k, \u00abimbilim\u00bb yaln\u0131zca toplumun de\u011fil, bireyin bilin\u00e7alt\u0131n\u0131n da yap\u0131sall\u0131\u011f\u0131n\u0131 incelemektedir.<\/p>\n

Buraya kadar, Lacan’\u0131n psikanaliz kuram\u0131yla ilgili olarak yapt\u0131\u011f\u0131m, ku\u015fkusuz kaba bir \u00f6zettir. Bu kuram’\u0131n, kurucusunun ya\u015fam\u0131yla birlikte ya\u015fad\u0131\u011f\u0131 ser\u00fcvenin devam\u0131 da \u015f\u00f6yle: 1964’te \u00abParis Psikanaliz Derne\u011fi\u00bb i\u00e7indeki bir b\u00f6l\u00fcnme sonucu \u00abFreud\u00e7u Okul\u00bb (\u00abl’Ecole Freudienne\u00bb) kuruluyor. Bu okul da 1980’de kapan\u0131yor ve Lacan \u00f6l\u00fcm\u00fcne de\u011fin \u00e7e\u015fitli ele\u015ftiri ve g\u00f6r\u00fc\u015f ayr\u0131l\u0131klar\u0131 \u00f6n\u00fcnde sava\u015f\u0131m\u0131n\u0131 s\u00fcrd\u00fcr\u00fcyor. Dergilere, gazetelere yans\u0131yan ve Lacan’\u0131n g\u00f6r\u00fc\u015f ve ki\u015fili\u011finin g\u00fcncel olarak y\u0131pranmas\u0131yla sonu\u00e7lanan bu ayr\u0131l\u0131klar\u0131 burada ayr\u0131nt\u0131lar\u0131yla tan\u0131tmak olanaks\u0131z. Dikkatimizi, g\u00fcncel alan\u0131 b\u0131rakarak, Lacan’\u0131n d\u00fc\u015f\u00fcncesinin kuramsal arka plan\u0131na ve \u00abfelsefesi\u00bbnin gelece\u011fine \u00e7evirelim.
Yaz\u0131m\u0131n ba\u015f\u0131nda Lacan’\u0131n kuram\u0131n\u0131n \u00abdallar aras\u0131 ili\u015fkilerinden s\u00f6z etmi\u015ftim. Bu ili\u015fkiler, ku\u015fkusuz, psikanalize getirdiklerinden ancak soyut bir bi\u00e7imde ayr\u0131labilir; hatta belirtmek gerekir ki, Lacan’\u0131n psikanaliz kuram\u0131 as\u0131l bu ili\u015fkilerin tan\u0131nmas\u0131 ve tan\u0131mlanmas\u0131yla ger\u00e7ek anlamda ayd\u0131nlat\u0131labilir. Ancak tam da bu noktada hat\u0131r\u0131 say\u0131l\u0131r g\u00fc\u00e7l\u00fcklerle kar\u015f\u0131la\u015fmaktay\u0131z. Lacan’\u0131 kendi dillerine \u00e7evirmeyi ba\u015faran Amerikal\u0131lar, onu \u00abkaranl\u0131k\u00bb, \u00abanla\u015f\u0131lmaz\u00bb bulmaktan geri kalmam\u0131\u015flard\u0131r. \u00d6l\u00fcm\u00fcnden a\u015fa\u011f\u0131 yukar\u0131 bir y\u0131l \u00f6nce, Lacan \u00fczerine Die Zeit’ta bir yaz\u0131 yay\u0131mlayan gen\u00e7 Alman yazar\u0131 Bodo Kirchhoff \u015f\u00f6yle diyor: \u00abLacan’\u0131n \u00e7al\u0131\u015fmas\u0131n\u0131 sergilemek olanaks\u0131zd\u0131r, bu konuda ancak ima ve i\u015faretle bulunulabilir\u00bb. Buradaki olanaks\u0131zl\u0131k nerelerde kaynaklan\u0131yor? \u0130lkin Lacan tek tek hastal\u0131k olaylar\u0131n\u0131 inceleyen bir hekim yazar, kitaplar\u0131n\u0131n ba\u015fl\u0131klar\u0131 genel olarak pek az \u015fey anlat\u0131yor: bunlar da \u00abimleyen\u00bb gibi; anlamak i\u00e7in, i\u00e7inde yer ald\u0131\u011f\u0131 \u00aba\u011f\u0131\u00bb tan\u0131mak gerek. Ayr\u0131ca Ecrits d\u0131\u015f\u0131ndaki t\u00fcm yap\u0131tlar\u0131, seminer \u00e7al\u0131\u015fmalar\u0131n\u0131n yaz\u0131ya ge\u00e7irilmesinden olu\u015fuyor: Yani Lacan s\u00f6zl\u00fc bir d\u00fc\u015f\u00fcn\u00fcr. Onu anlamak i\u00e7in dinlemek gerekirdi, diyenler var. Konu\u015fmac\u0131 ve yazar olarak Lacan, Frans\u0131zcayla, \u00e7okanlaml\u0131 s\u00f6zc\u00fcklerle s\u00fcrekli oynuyor, t\u0131pk\u0131 bir ozan gibi. Ama ozandan ayr\u0131 olarak bu oynamalarla estetik etkiden \u00e7ok ve \u00f6ncelikle kavramlar\u0131 derinle\u015ftirmeye \u00e7al\u0131\u015fmas\u0131, \u00abayk\u0131r\u0131l\u0131k\u00bb lar\u0131 \u00abanlam\u00bb\u0131n kurulu\u015funa ait g\u00f6rmesi i\u015fi b\u00fcsb\u00fct\u00fcn g\u00fc\u00e7le\u015ftiriyor. Asl\u0131na bak\u0131l\u0131rsa, Lacan’\u0131n dilbilimden, yaz\u0131nbilimden, halkbilimden, insanbilimden ne ald\u0131\u011f\u0131n\u0131 ve onlara ne verdi\u011fim saptama, ondan sonra, bu saptaman\u0131n \u0131\u015f\u0131\u011f\u0131nda psikanaliz \u00f6\u011fretisini yorumlama ve geli\u015ftirmede nerelere vard\u0131\u011f\u0131n\u0131 g\u00f6stermek gerekir. Freud’un kendi d\u00f6neminin bilimleriyle olan ili\u015fkisi \u00fczerinde durulmu\u015ftur; Lacan’\u0131n da bilimlerle ili\u015fkisi ayd\u0131nlat\u0131lmal\u0131d\u0131r. Bu t\u00fcr \u00e7al\u0131\u015fmalar (\u00f6rne\u011fin, Lacan’\u0131n Saussure ve Jakobson’la ili\u015fkisinin bilinenden daha a\u00e7\u0131k olarak ve derinli\u011fine inilerek g\u00f6sterilmesi) bildirdi\u011fim \u00f6zel g\u00fc\u00e7l\u00fckleri ortadan kald\u0131rmayacakt\u0131r, ama hi\u00e7 de\u011filse Lacan’a \u2014Frans\u0131z yazarlar\u0131n\u0131n, \u00f6rne\u011fin Jean-Luc Nancy ve Philippe Lacoue-Labarthe’m \u015fimdiye de\u011fin yapt\u0131klar\u0131n\u0131n tersine\u2014 daha \u00e7\u00f6z\u00fcmleyici bir tutumla yakla\u015fman\u0131n yararl\u0131 sonu\u00e7lar\u0131n\u0131 ortaya koyacakt\u0131r. Bu da ilerde var\u0131lmas\u0131 istenebilecek kapsay\u0131c\u0131 bir bire\u015fim yolunda ileri bir a\u015famad\u0131r.<\/p>\n

B\u00f6yle bir \u00e7al\u0131\u015fma i\u00e7in Lacan’\u0131n felsefeyle ili\u015fkisi y\u00f6n\u00fcnden k\u00fc\u00e7\u00fck bir taslak \u00f6nerisinde bulunmay\u0131 deneyece\u011fim. \u00d6l\u00fcm\u00fc \u00fczerine \u00abLe Monde\u00bb da \u00e7\u0131kan ilk yaz\u0131lardan birini yazan Christian Deiacampagne \u015f\u00f6yle diyor: \u00ab… Lacan’\u0131n d\u00fc\u015f\u00fcnceleri, belki de, geleneksel anlam\u0131yla felsefede en \u00e7ok izler b\u0131rakt\u0131.\u00bb Lacan bir filozof muydu? Bir anlamda, evet. Yaln\u0131z \u00f6yle bir filozof ki, felsefe i\u00e7in ilk \u015fa\u015f\u0131rt\u0131c\u0131 i\u015flemleri, hem de kesinlikle tan\u0131mlanabilen i\u015flemleri yapt\u0131ktan sonra bunlardan bildi\u011fimiz anlamda fenomenolojik, ontolojik sonu\u00e7lar \u00e7\u0131karaca\u011f\u0131na t\u00fcm bir psikanaliz ve insan bilim kuram\u0131n\u0131n orman\u0131na dalan, tek tek a\u011fa\u00e7lar\u0131na g\u00f6re bu orman\u0131 irdelemeye ba\u015flayan bir filozof. Felsefeyle u\u011fra\u015f\u0131yorsan\u0131z \u015funu sormak zorunda kal\u0131yorsunuz: felsefe atmosferine \u00e7\u0131k\u0131\u015ftan sonra, bu dal\u0131\u015f neden? Felsefe i\u00e7in o denli verimli olabilecek yeni \u00fcr\u00fcnler ni\u00e7in derlenmeden b\u0131rak\u0131l\u0131yor? Acaba hen\u00fcz Platon’un b\u00fct\u00fcnlememi\u015f oldu\u011fu bir Sokrates de b\u00f6yle miydi? S\u00f6z\u00fcn\u00fc etti\u011fim i\u015flemlerin ba\u015fl\u0131ca ikisi Descartes ve Hegel felsefeleri \u00fczerindedir. Lacan \u00abDescartes’i bir karabasan gibi okuyal\u0131m!\u00bb diyor. Yukarda Lacan’\u0131n Freud’un izinde \u00f6zne kavram\u0131n\u0131 bilin\u00e7alt\u0131n\u0131 da i\u00e7ine alacak bi\u00e7imde geni\u015fletti\u011fine de\u011finmi\u015ftim: bu geni\u015flemenin \u00f6nemli bir sonucu \u00f6znenin kendi kendisine \u00abcogito\u00bb gibi salt bir sezi\u015f-d\u00fc\u015f\u00fcn\u00fc\u015fle eri\u015fememesidir. Araya, \u00abAyna A\u015famas\u0131\u00bb nda g\u00f6sterildi\u011fi gibi insan v\u00fccudunun imgesi, ama ayn\u0131 zamanda dilsel \u00abimleyen\u00bb ler girmektedir. Cogitoya v\u00fccut imgesinin ve dilsel imin maddesel varl\u0131\u011f\u0131 kar\u0131\u015fmaktad\u0131r. Lacan, Descartes’\u0131n \u00abCogito\u00bb kavram\u0131n\u0131 ele\u015ftirirken onun yeni bir geni\u015fletici tan\u0131m\u0131m yapm\u0131\u015f, ama bu tan\u0131m\u0131 felsefe y\u00f6n\u00fcnden geli\u015ftirmeden b\u0131rakm\u0131\u015ft\u0131r. Benzer bir nokta HegePle ili\u015fkisinde de ortaya \u00e7\u0131kmaktad\u0131r. Hegel’in Tin’in Fenomenolojisi yap\u0131t\u0131n\u0131n \u00fcnl\u00fc \u00abKendinin Bilincinin Ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131 ve Ba\u011f\u0131ml\u0131l\u0131\u011f\u0131; Efendilik ve K\u00f6lelik\u00bb ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131yan b\u00f6l\u00fcm\u00fc Marx’tan sonra ikinci kez Lacan’ca \u00e7ok dogru bir a\u00e7\u0131dan yap\u0131salc\u0131 bir dil felsefesi a\u00e7\u0131s\u0131ndan vorumlanm\u0131\u015f ve yine orada b\u0131rak\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Bence bu t\u00fcr b\u0131rakmalar\u0131n Lacan’da a\u00e7\u0131klanabilir bir nedeni vard\u0131r: Lacan’\u0131n b\u00fct\u00fcn amac\u0131 psikanaliz (ve dolay\u0131s\u0131yla insanbilim) alan\u0131nda kuramla eylemin birli\u011fini g\u00f6zetmek ve yaratmak olmu\u015ftur. \u00abLogos\u00bb, onda, ortaya \u00e7\u0131kt\u0131\u011f\u0131 anda \u00abbilgi\u00bb anlam\u0131ndan \u00abdil\u00bb anlam\u0131na ge\u00e7mekte ya da d\u00f6n\u00fc\u015fmektedir: \u00abdil\u00bbe, yani Lacan’\u0131n psikanalizin belkemi\u011fi olarak g\u00f6rd\u00fc\u011f\u00fc, diyaloga, yeni, sa\u011falt\u0131c\u0131 bir dialektike. Bu b\u00fcy\u00fck eylem kuram\u0131n\u0131n yeniden kuramla\u015ft\u0131r\u0131lmas\u0131, yani \u00f6rne\u011fin Lacan’\u0131n Descartes ve Hegel’den (ama ayn\u0131 zamanda bir Kant, bir Husserl ve Heidegger’den) ayr\u0131ld\u0131\u011f\u0131 noktalarla birlikte onlar\u0131n d\u00fc\u015f\u00fcncesini nas\u0131l ba\u015fka bir d\u00fc\u015f\u00fcnce \u00e7evrenine do\u011fru geli\u015ftirmi\u015f oldu\u011funun g\u00f6sterilmesi, ku\u015fkusuz Lacan d\u00fc\u011f\u00fcm\u00fcn\u00fc \u00e7\u00f6zmeye \u00f6nemli bir katk\u0131 olacakt\u0131r. Ama biz, daha \u00e7\u00f6z\u00fclmeden, bu d\u00fc\u011f\u00fcm\u00fc bir kez daha elimize alal\u0131m. Lacan’\u0131n bizim k\u00fclt\u00fcr \u00e7evremize kadar ula\u015fan \u00e7ekimi, albenisi nereden ileri gelmektedir? Bunu yaln\u0131zca bir Paris modas\u0131na ba\u011flamak yanl\u0131\u015ft\u0131r. Y\u00fczy\u0131l\u0131m\u0131z\u0131n ba\u015f\u0131ndan beri Freud’un \u00f6\u011fretisinin yeni ku\u015faklar\u0131n d\u00fc\u015f\u00fcncelerini nas\u0131l etkilemi\u015f oldu\u011funu, bu etkinin \u00e7ok \u00e7e\u015fitli alanlarla (bilim, sanat-yaz\u0131n, felsefe) yay\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6z \u00f6n\u00fcnde bulundural\u0131m. Freud, t\u0131p ve psikiyatri mesle\u011finden olmayanlarca da okunmu\u015ftur, klinik kayd\u0131 olmayan hastalarca da, diyelim. Bu geni\u015f al\u0131mlay\u0131c\u0131 kitlesine Freud’dan sonra ne getirmi\u015ftir Lacan? Psikanaliz \u00abdil\u00bble diyalogla yap\u0131l\u0131yordu, ama \u00e7\u00f6z\u00fcmleyicinin de bu dil olay\u0131n\u0131n i\u00e7inde bulundu\u011fu unutuluyordu; hastayla konu\u015fan hekim kendi konu\u015fmas\u0131n\u0131 bir yolunu bulup soyutluyordu.. Lacan belki de ilk kez bilin\u00e7le bilin\u00e7sizi \u00f6zde\u015f bir dilsel imler dizgesinin i\u00e7inde, onun a\u011f\u0131na d\u00fc\u015fm\u00fc\u015f olarak g\u00f6rd\u00fc\u011f\u00fc \u00f6l\u00e7\u00fcde, hastayla hekimin konu\u015fmas\u0131n\u0131 da dizgesel bir b\u00fct\u00fcn olarak ele alm\u0131\u015f b\u00f6ylece ilk kez \u00abFreud’un dili\u00bb kuramsal bir sorun olarak kar\u015f\u0131m\u0131za \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n

Lacan’\u0131n bize arma\u011fan etti\u011fi d\u00fc\u011f\u00fcm, onun kendi ellerinde kendisi i\u00e7in de bir d\u00fc\u011f\u00fcmd\u00fcr ve bu d\u00fc\u011f\u00fcm dilin yaz\u0131n\u0131n, konu\u015fman\u0131n, diyalogun, \u00abtext\u00bbin halkalar\u0131ndan olu\u015fmakta, burada psikanalizin diliyle dilin psikanalizi birbirine kavu\u015fmaktad\u0131r. Bu kavu\u015fma noktas\u0131nda bir de bak\u0131yoruz ki, daha \u00f6nce tatmin edilmemi\u015f istek \u00abben\u00bb, \u00ablibido\u00bb, \u00abbask\u0131\u00bb, ((transfer\u00bb vb. ba\u015fl\u0131klar\u0131 alt\u0131nda g\u00f6rd\u00fc\u011f\u00fcm\u00fcz ve bizden ayr\u0131 fiziksel varl\u0131klar\u0131 oldu\u011funu d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fcz her \u015fey bir soru ile yan\u0131t\u0131n\u0131n kar\u015f\u0131l\u0131kl\u0131 ve sonsuz \u00e7ekiminde i\u00e7erilmektedir, soru yan\u0131t\u0131n\u0131 araya dursun, yan\u0131t da soruyu beklemektedir. \u00dcnl\u00fc bir seminerinde, Poe’nun \u00ab\u00c7al\u0131nm\u0131\u015f Mektup\u00bb \u00f6yk\u00fcs\u00fc \u00fczerine olan seminerinde Lacan \u00abbir mektup varaca\u011f\u0131 yere daima var\u0131r\u00bb, diyor. Ni\u00e7in \u00abvar\u0131r?\u00bb \u00c7\u00fcnk\u00fc, yine Lacan’\u0131n \u00e7ok yinelenmi\u015f bir form\u00fcl\u00fcyle, \u00abbilin\u00e7siz bir dil gibi yap\u0131la\u015fm\u0131\u015ft\u0131r\u00bb. Psikanalizin \u00e7\u00f6z\u00fcmledi\u011fi \u00abisteksin, \u00ablibido\u00bb nun ger\u00e7ek eyleminin \u00abdil\u00bb de oldu\u011funun, bask\u0131ya al\u0131nm\u0131\u015f iste\u011fin kendisiyle ili\u015fkisini \u2014koptu\u011fu noktada\u2014 \u00abdil\u00bb de sa\u011flad\u0131\u011f\u0131n\u0131 ve s\u00fcrd\u00fcrd\u00fc\u011f\u00fcn\u00fc g\u00f6stermesi psikanalizi bir \u00e7e\u015fit mitoloji ve metafizike d\u00f6n\u00fc\u015fmekten kurtarmakta ve kavramlara yeni bir dayan\u0131kl\u0131l\u0131k getirmektedir. Lacan’\u0131n \u00e7ekimi karanl\u0131kla ayd\u0131nl\u0131\u011f\u0131 s\u00fcrekli birbiriyle \u00e7iftle\u015ftirmesindedir, ama \u00abdil\u00bb \u00fczerine e\u011filirsek, belki de onun bu \u00e7iftle\u015fmeden ba\u015fka bir\u015fey olmad\u0131\u011f\u0131n\u0131, her saptad\u0131\u011f\u0131m\u0131z a\u00e7\u0131k ve ilk anlam\u0131na belirli olmayan ba\u015fka bir \u00abanlams\u0131n e\u015flik etti\u011fini biz kendimiz g\u00f6rebilece\u011fiz. Bunun i\u00e7in her yan\u0131t\u0131 yeni bir soru izlemektedir. Lacan’m ger\u00e7ekten bir \u00abalbeni\u00bbsi varsa, bu \u00abalbeni\u00bb kendi kuramsal-olmayan, g\u00fcnl\u00fck dilimizle (yan\u0131tlar) psikanalizin kuramsal-bilimsel dilini (sorular) e\u015fde\u011fer k\u0131larak, birlikte ve ayn\u0131 \u00f6zg\u00fcrl\u00fc\u011fe kavu\u015fturmas\u0131ndad\u0131r. Lacan’\u0131n \u00f6\u011frencilerinden Shoshana Felman’\u0131n filozof j.L. Austin i\u00e7in s\u00f6yledi\u011fini Lacan’\u0131n t\u00fcm \u00e7abalar\u0131 i\u00e7in de yineleyebiliriz: \u00ab… Her\u015feyden \u00f6nce kuram i\u00e7in duyulan iste\u011fi iletmek isteyen bir istek kuram\u0131n\u0131n ba\u015far\u0131s\u0131 \u2014ya da eyleme konmas\u0131\u2014\u00bb<\/p>\n","protected":false},"excerpt":{"rendered":"

\u00c7ok yal\u0131na indirgeyerek, Freud’un psikanaliz \u00f6\u011fretisinin \u00f6zg\u00fcn bir yorumcusu diye tan\u0131tabilece\u011fimiz, ama bu tan\u0131tman\u0131n getirebilece\u011fi birtak\u0131m sorularla (\u00abFreud’un psikanaliz \u00f6\u011fretisini yorumlamak ne demektir?\u00bb, \u00abFreud’u \u00f6zg\u00fcn olarak yorumlamak ne anlama gelir?\u00bb vb.) yine kendisine d\u00f6nmek zorunda kalaca\u011f\u0131m\u0131z Jacques Lacan, 9 Eyl\u00fcl 1981’de Paris’te \u00f6ld\u00fc. Bu \u00f6l\u00fcmle birlikte \u00e7a\u011fda\u015f Frans\u0131z d\u00fc\u015f\u00fcnce tarihinin \u00f6nemli bir sayfas\u0131 kapanm\u0131\u015f oluyor. […]<\/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-4211","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-psikoloji"},"yoast_head":"\nJacques LACAN | Onay S\u00d6ZER - 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\/13\/jacques-lacan-onay-sozer\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Jacques LACAN | Onay S\u00d6ZER\" \/>\n<meta property=\"og:description\" content=\"\u00c7ok yal\u0131na indirgeyerek, Freud’un psikanaliz \u00f6\u011fretisinin \u00f6zg\u00fcn bir yorumcusu diye tan\u0131tabilece\u011fimiz, ama bu tan\u0131tman\u0131n getirebilece\u011fi birtak\u0131m sorularla (\u00abFreud’un psikanaliz \u00f6\u011fretisini yorumlamak ne demektir?\u00bb, \u00abFreud’u \u00f6zg\u00fcn olarak yorumlamak ne anlama gelir?\u00bb vb.) yine kendisine d\u00f6nmek zorunda kalaca\u011f\u0131m\u0131z Jacques Lacan, 9 Eyl\u00fcl 1981’de Paris’te \u00f6ld\u00fc. Bu \u00f6l\u00fcmle birlikte \u00e7a\u011fda\u015f Frans\u0131z d\u00fc\u015f\u00fcnce tarihinin \u00f6nemli bir sayfas\u0131 kapanm\u0131\u015f oluyor. 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