{"id":4216,"date":"2010-02-14T12:54:41","date_gmt":"2010-02-14T09:54:41","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/02\/14\/yalnizca-gercekten-ciddi-bir-tek-sorun-var-intihar-sacma-ve-intihar-a-camus\/"},"modified":"2010-02-14T12:54:41","modified_gmt":"2010-02-14T09:54:41","slug":"yalnizca-gercekten-ciddi-bir-tek-sorun-var-intihar-sacma-ve-intihar-a-camus","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/02\/14\/yalnizca-gercekten-ciddi-bir-tek-sorun-var-intihar-sacma-ve-intihar-a-camus\/","title":{"rendered":"Yaln\u0131zca ger\u00e7ekten ciddi bir tek sorun var: \u0130ntihar | Sa\u00e7ma ve \u0130ntihar – A. Camus"},"content":{"rendered":"![](\"images\/stories\/camus.jpg\")
Yaln\u0131zca ger\u00e7ekten ciddi bir tek sorun var: \u0130ntihar.Ya\u015fam\u0131n ya\u015fanmaya de\u011fip de\u011fmedi\u011fini d\u00fc\u015f\u00fcnmek, felsefenin temel sorusunu yan\u0131tlamakt\u0131r. D\u00fcnyan\u0131n \u00fc\u00e7 boyutlu olmas\u0131, zihnin dokuz ya da on iki kategorisi olmas\u0131 gibi sorunlar sonra gelir. Bunlar\u0131n hi\u00e7 \u00f6nemi yok.Yan\u0131tlamak gerek \u00f6nce. Nietzsche’nin de s\u00f6yledi\u011fi gibi,bir filozof sayg\u0131de\u011fer olabilmek i\u00e7in \u00f6z\u00fcyle s\u00f6z\u00fc bir olmak zorundaysa, bu durumda yan\u0131t\u0131n \u00f6nemi ortaya \u00e7\u0131kar, \u00e7\u00fcnk\u00fc yan\u0131t kesin davran\u0131\u015f\u0131 \u00f6nceler. Bunlar y\u00fcrekte kendini g\u00f6steren apa\u00e7\u0131kl\u0131klard\u0131r, ama onlar\u0131 zihinde ayd\u0131nl\u0131k k\u0131labilmek i\u00e7in derinle\u015ftirmek gerekir.<\/p>\n
\u015eu sorunun \u00f6b\u00fcr\u00fcnden daha \u00f6ncelikli olu\u015funun neye ba\u011fl\u0131 oldu\u011funu kendi kendime sordu\u011fumda, y\u00fck\u00fcmlendi\u011fi eylemlere g\u00f6re diye yan\u0131t verebilirim. Varl\u0131k-bilimsel bir kan\u0131t i\u00e7in \u00f6len insan g\u00f6rmedim. \u00d6nemli bir bilimsel do\u011fruyu bulan Galilei, ya\u015fam\u0131n\u0131 tehlikeye soktu\u011fu anda bulgusunu kolayl\u0131kla yalanlam\u0131\u015ft\u0131r. Bir anlamda iyi de yapt\u0131. Bu do\u011fru diri diri yak\u0131lmaya de\u011fmezdi.D\u00fcnya m\u0131 g\u00fcne\u015fin \u00e7evresinde d\u00f6ner yoksa g\u00fcne\u015f mi d\u00fcnyan\u0131n \u00e7evresinde d\u00f6ner, hi\u00e7 \u00f6nemli de\u011fil bu. Ne olursa olsun bu \u00f6nemsiz bir sorundur. Buna kar\u015f\u0131l\u0131k ya\u015fam\u0131n ya\u015fanmaya de\u011fmedi\u011fini d\u00fc\u015f\u00fcnerek \u00f6len bir\u00e7ok insan g\u00f6rd\u00fcm. Kendilerine ya\u015fama nedeni sa\u011flayan fikirler ve yan\u0131lg\u0131lar i\u00e7in \u00e7eli\u015fkili bir tutumla \u00f6len insanlar da g\u00f6rd\u00fcm. (Bu ya\u015fama nedeni denen \u015fey ayn\u0131 zamanda e\u015fsiz bir \u00f6lme nedenidir). Bu durumda, ya\u015fam\u0131n anlam\u0131 sorunlar\u0131n en \u00f6nceliklisidir diyorum.<\/p>\n
Buna nas\u0131l bir yan\u0131t bulunabilir? T\u00fcm temel sorunlar \u00fczerinde -bununla \u00f6ld\u00fcrmek tehlikesine d\u00fc\u015fenleri ya da ya\u015fam tutkusunu \u00e7o\u011faltanlar\u0131 anl\u0131yorum – iki d\u00fc\u015f\u00fcnce y\u00f6ntemi olmal\u0131d\u0131r, La Palisse’inkiyle Don Quichotte’unki. Heyecana ve a\u00e7\u0131kl\u0131\u011fa ayn\u0131 zamanda eri\u015fmemizi sa\u011flayan \u015fey apa\u00e7\u0131kl\u0131\u011f\u0131n ve lirikli\u011fin dengesidir. Hem al\u00e7akg\u00f6n\u00fcll\u00fc olan hem duygu y\u00fck\u00fc ta\u015f\u0131yan bir konuda bilgeli\u011fe dayanan klasik diyalektik yerini hem sa\u011fduyuya hemde duygu yak\u0131nl\u0131\u011f\u0131na dayanan daha \u0131l\u0131ml\u0131 bir d\u00fc\u015f\u00fcnce tutumuna b\u0131rakmal\u0131.\u0130ntihar hi\u00e7bir zaman toplumsal bir olgu olarak incelenmedi. Tersine, burada, ba\u015flang\u0131\u00e7ta, ki\u015fisel d\u00fc\u015f\u00fcnceyle intihar aras\u0131ndaki ili\u015fki s\u00f6zkcnusudur. B\u00f6yle bir davran\u0131\u015f y\u00fcre\u011fin sessizli\u011fine bir yap\u0131t gibi haz\u0131rlan\u0131r, insan\u0131n kendisi bile bilmez bunu. Bir ak\u015fam teti\u011fi \u00e7eker ya da suya dalar. Bir g\u00fcn bana, be\u015f y\u0131l \u00f6nce k\u0131z\u0131n\u0131 yitiren bir bina y\u00f6neticisinden s\u00f6zettiler, adam\u0131n o zamandan beri \u00e7ok de\u011fi\u015fti\u011fini, bu olay\u0131n onu i\u00e7in i\u00e7in kemirdi\u011fini s\u00f6ylediler. \u0130\u00e7in i\u00e7in kemirmekten daha uygun bir s\u00f6zc\u00fck bulunamazd\u0131. D\u00fc\u015f\u00fcnmeye ba\u015flamak i\u00e7in i\u00e7in kemirilmeye ba\u015flamakt\u0131r. Toplum bu ba\u015flang\u0131\u00e7larda \u00e7ok b\u00fcy\u00fck \u015feyler bulmaz. -Kurt insan\u0131n y\u00fcre\u011findedir. Onu orada aramak gerekir. Varolu\u015fun kar\u015f\u0131s\u0131ndaki apa\u00e7\u0131kl\u0131ktan \u0131\u015f\u0131klar\u0131n \u00f6tesine ka\u00e7\u0131\u015f\u0131 getiren \u00f6l\u00fcms\u00fc oyunu izlemek ve anlamak gerekir.<\/p>\n
Bir intihar\u0131n pek \u00e7ok nedeni vard\u0131r, genel bir bi\u00e7imde en g\u00f6ze \u00e7arpanlar en etkilileri de\u011fildir. \u0130nsan\u0131n d\u00fc\u015f\u00fcnerek intihar etti\u011fi pek g\u00f6r\u00fclmez (yine de bu varsay\u0131m \u00e7\u00fcr\u00fct\u00fclmemi\u015ftir). Bunal\u0131m\u0131 ba\u015flatan \u015fey hi\u00e7bir zaman denetlenemez. Gazeteler s\u0131k s\u0131k \u00abderin \u00fcz\u00fcnt\u00fcler\u00bbden ya da \u00abonulmaz hastal\u0131klardan s\u00f6zeder. Bu a\u00e7\u0131klamalar ge\u00e7erlidir. Ama bir k\u00f6t\u00fc g\u00fcn dostunun bile g\u00fcn gelip onunla kay\u0131ts\u0131z bir bi\u00e7imde konu\u015ftu\u011fu olmaz m\u0131? O su\u00e7ludur i\u015fte. \u00c7\u00fcnk\u00fc bu da ask\u0131da bulunan t\u00fcm kinleri ve t\u00fcm yorgunluklar\u0131 ortaya d\u00f6kmeye yeter.<\/p>\n
Ama en kesin an\u0131 belirlemek g\u00fc\u00e7se de, d\u00fc\u015f\u00fcncenin \u00f6l\u00fcmle s\u00f6zle\u015fti\u011fi incelikli geli\u015fimi belirlemek g\u00fc\u00e7se de, bunun getirece\u011fi sonu\u00e7lar\u0131 davran\u0131\u015f\u0131n kendisinden \u00e7\u0131karmak kolayd\u0131r. Kendini \u00f6ld\u00fcrmek, bir anlamda, melodramda oldu\u011fu gibi i\u00e7ini d\u00f6kmektir. Ya\u015fam taraf\u0131ndan a\u015f\u0131ld\u0131\u011f\u0131n\u0131 ya da anla\u015f\u0131lmad\u0131\u011f\u0131n\u0131 bildirmektir.Yine de bu benzerlikler \u00fczerinde \u00e7ok durmay\u0131p al\u0131\u015f\u0131lm\u0131\u015f s\u00f6zc\u00fcklere d\u00f6nelim. Bu yaln\u0131zca \u00abya\u015fam\u0131n de\u011fmez oldu\u011funu\u00bb bildirmektir. Ya\u015famak elbette hi\u00e7 kolay de\u011fildir. Ya\u015fam\u0131n buyurdu\u011fu davran\u0131\u015flar ger\u00e7ekle\u015ftirilir durmadan, bunun bir\u00e7ok nedeni vard\u0131r, ilk nedeni de al\u0131\u015fkanl\u0131kt\u0131r. \u0130steyerek \u00f6lmek, i\u00e7g\u00fcd\u00fcsel bile olsa al\u0131\u015fkanl\u0131\u011f\u0131n g\u00fcl\u00fcn\u00e7 \u00f6zyap\u0131sm\u0131, t\u00fcm derin ya\u015fama nedeninin yoklu\u011funu, g\u00fcnl\u00fck \u00e7alkant\u0131n\u0131n anlams\u0131z \u00f6zyap\u0131s\u0131n\u0131 ve ac\u0131n\u0131n bo\u015flu\u011funu kabullenmeyi gerektirir.<\/p>\n
Bu durumda zihni ya\u015fam i\u00e7in gerekli uykudan yoksun b\u0131rakan hesaba gelmez duygu nedir? K\u00f6t\u00fc nedenlerle bile a\u00e7\u0131klanabilen bir d\u00fcnya i\u00e7ten bir d\u00fcnyad\u0131r.Tersine yan\u0131lg\u0131lardan ve \u0131\u015f\u0131klardan birdenbire yoksun kalan bir d\u00fcnyada insan kendini yabanc\u0131 duyar. Bu s\u00fcrg\u00fcn uzak bir \u00fclkenin an\u0131lar\u0131ndan ya da adanm\u0131\u015f bir topra\u011f\u0131n umudundan yoksun kald\u0131\u011f\u0131 i\u00e7in \u00e7aresizdir. \u0130nsanla ya\u015fam\u0131 aras\u0131ndaki kopu\u015f, oyuncunun dekorundan kopu\u015fu gibidir, bu da tam olarak sa\u00e7man\u0131n duygusudur. T\u00fcm sa\u011fl\u0131kl\u0131 insanlar kendi intiharlar\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fcklerinde, \u00e7ok\u00e7a a\u00e7\u0131klamaya giri\u015fmeden bu duyguyla hi\u00e7ligi irteme aras\u0131nda dolays\u0131z bir ba\u011f oldu\u011fu anla\u015f\u0131labilecektir.<\/p>\n
Bu denemenin konusu, a\u00e7\u0131k\u00e7a sa\u00e7mayla, intihar aras\u0131ndaki ilintidir, intihar\u0131n sa\u00e7ma i\u00e7in tam olarak hangi \u00f6l\u00e7\u00fcde bir \u00e7\u00f6z\u00fcm oldu\u011fudur. \u015eunu ilke olarak koyabiliriz: Aldatmayan insan\u0131n do\u011fru bildi\u011fi \u015fey o insan\u0131n eylemini d\u00fczenleyecek \u015feydir. Bu durumda varolu\u015fun sa\u00e7mal\u0131\u011f\u0131na inanmak onun davran\u0131\u015f\u0131n\u0131 belirlemelidir. A\u00e7\u0131k\u00e7a ve duygusall\u0131\u011f\u0131n yanl\u0131\u015f\u0131na d\u00fc\u015fmeden bu buyru\u011fun sonucu anla\u015f\u0131lmaz bir durumu \u00e7abucak b\u0131rakmay\u0131 gerektiriyor mu diye sormak yasal bir merakt\u0131r.Burada elbette kendileriyle anla\u015fmaya haz\u0131r insanlardan s\u00f6zediyorum.<\/p>\n
A\u00e7\u0131k bir deyimle s\u00f6ylersek bu soru hem basit hemde \u00e7\u00f6z\u00fclmez gibi gelebilir. Ama yanl\u0131\u015f olarak basit sorular\u0131n ayn\u0131 basitlikte yan\u0131tlar\u0131, a\u00e7\u0131kl\u0131\u011f\u0131n da a\u00e7\u0131kl\u0131\u011f\u0131 getirdi\u011fi varsay\u0131l\u0131r. A priori olarak ve sorunun terimlerini tersine \u00e7evirdi\u011fimizde, insan kendini \u00f6ld\u00fcr\u00fcr yada \u00f6ld\u00fcrmez gibisinden iki felsefi \u00e7\u00f6z\u00fcm\u00fcn varl\u0131\u011f\u0131,evet’in varl\u0131\u011f\u0131yla hay\u0131r’m varl\u0131\u011f\u0131 kendini g\u00f6sterir. Buda \u00e7ok iyi olurdu. Ama bir sonuca varmadan boyuna soru soranlar\u0131 da d\u00fc\u015f\u00fcnmek gerekir. Burada i\u015fi \u015fakaya vuruyorum: \u00e7o\u011funluktur s\u00f6zkonusu olan. Ayr\u0131ca hay\u0131r diye yan\u0131t verenlerin evet diye d\u00fc\u015f\u00fcn\u00fcrm\u00fc\u015f gibi davrand\u0131klar\u0131n\u0131 da g\u00f6r\u00fcyorum. Ger\u00e7ekte Nietzsche’nin \u00f6l\u00e7\u00fct\u00fcn\u00fc benimsersek bunlar \u015fu ya da bu bi\u00e7imde evet diye d\u00fc\u015f\u00fcn\u00fcyorlar. Tersine intihar edenlerin ya\u015fam\u0131n anlam\u0131na inanm\u0131\u015f olduklar\u0131 \u00e7ok g\u00f6r\u00fcl\u00fcr. Bu \u00e7eli\u015fkiler giderilmez \u00e7eli\u015fkilerdir. Tersine mant\u0131\u011f\u0131n \u00f6ylesine istenilir g\u00f6rd\u00fc\u011f\u00fc bu noktada bu \u00e7eli\u015fkilerin hi\u00e7bir \u00a0zamanb\u00f6ylesine canl\u0131 olmad\u0131klar\u0131 da s\u00f6ylenebilir. Felsefi kuramlar\u0131n ve bu kuramlar\u0131 \u00f6\u011fretenlerin davran\u0131\u015flar\u0131n\u0131n kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131 ortak bir yerdir buras\u0131. Ama \u015funu da iyice belirlemeliyiz, bir yaz\u0131n adam\u0131 olan Kirilov, efsaneden do\u011fan Peregrinos ve varsay\u0131mdan yola \u00e7\u0131kan Jules Lequier’nin d\u0131\u015f\u0131nda ya\u015fama bir anlam vermekten ka\u00e7\u0131nan d\u00fc\u015f\u00fcn\u00fcrlerden hi\u00e7 biri mant\u0131ksal ya\u015fam\u0131 yoksamaya kadar g\u00f6t\u00fcrmemi\u015ftir. \u00c7ok zengin bir masa \u00f6n\u00fcnde intihar\u0131 \u00f6ven Sehopenhauer’\u0131 g\u00fcle g\u00fcle anlatirlar. Burada g\u00fcl\u00fcnecek bir \u015fey yok. Ama traji\u011fi b\u00f6yle bir bi\u00e7imde hafife almak pek ciddi bir i\u015f olmasa da hafife alan\u0131 g\u00fc\u00e7 durumda b\u0131rak\u0131r.<\/p>\n
Bu durumda bu \u00e7eli\u015fkiler ve bulan\u0131kl\u0131klar \u00f6n\u00fcnde ya\u015famla ilgili olarak sahip olunan g\u00f6r\u00fc\u015fle ya\u015fam\u0131 b\u0131rak\u0131p gitmek i\u00e7in yap\u0131lan davran\u0131\u015f aras\u0131nda hi\u00e7 bir ilgi olmad\u0131\u011f\u0131na inanmal\u0131 m\u0131? Bu anlamda hi\u00e7bir \u015feyi abartmayal\u0131m.\u0130nsan\u0131 ya\u015famaya ba\u011flayan ba\u011fda d\u00fcnyan\u0131n t\u00fcm yoksunluklar\u0131ndan daha g\u00fc\u00e7l\u00fc bir \u015feyler vard\u0131r.Bedenin yarg\u0131s\u0131 zihnin yarg\u0131s\u0131na de\u011fer ve beden yokolu\u015f \u00f6n\u00fcnde geriler. D\u00fc\u015f\u00fcnme al\u0131\u015fkanl\u0131\u011f\u0131 edinmeden ya\u015fama al\u0131\u015fkanl\u0131\u011f\u0131 ediniyoruz. Bizi her g\u00fcn biraz daha \u00f6l\u00fcme g\u00f6t\u00fcren bu ak\u0131\u015fta beden bu onar\u0131lamaz ak\u0131\u015f\u0131 korur. Sonunda bu \u00e7eli\u015fkinin temeli s\u0131yr\u0131lma diye adland\u0131raca\u011f\u0131m \u015feydedir, \u00e7\u00fcnk\u00fc o Pascal’c\u0131 anlamdaki oyalanmadan hem az hem \u00e7ok bir \u015feydir. Bu denemenin \u00fc\u00e7\u00fcnc\u00fc konusunu olu\u015fturan \u00f6l\u00fcmc\u00fcl s\u0131yr\u0131lma umuttur. Yara\u015faca\u011f\u0131m\u0131z bir ba\u015fka ya\u015fam\u0131n umudu ya da ya\u015fam i\u00e7in de\u011fil de ya\u015fam\u0131 a\u015fan, ya\u015fam\u0131 y\u00fccelten herhangi bir b\u00fcy\u00fck fikir i\u00e7in ya\u015fayanlar\u0131n oyunu ya\u015fama bir anlam verir ve ya\u015fam\u0131 aldat\u0131r.<\/p>\n
B\u00f6ylece her \u015fey i\u015flerin kar\u0131\u015ft\u0131r\u0131lmas\u0131na katk\u0131da bulunur. Buraya kadar s\u00f6zc\u00fcklerle oynan\u0131lmas\u0131 ve ya\u015fam\u0131n anlam\u0131n\u0131 yoksaman\u0131n zorunlu olarak ya\u015fam\u0131n ya\u015fanmaya de\u011fmedi\u011fini bildirmeye g\u00f6t\u00fcrd\u00fc\u011f\u00fcne inan\u0131r g\u00f6r\u00fcn\u00fclmesi bo\u015funa de\u011fildir. Ger\u00e7ekten, bu iki yarg\u0131 aras\u0131nda hi\u00e7bir ka\u00e7\u0131n\u0131lmaz \u00f6l\u00e7\u00fc yoktur.Yaln\u0131zca,buraya kadar belirtti\u011fimiz kar\u0131\u015f\u0131kl\u0131k, kopma ve tutars\u0131zl\u0131klarca yoldan \u00e7\u0131kar\u0131lmaya boyun e\u011fmeyi benimsememek gerek. Her \u015feyi bir yana b\u0131rak\u0131p do\u011frudan do\u011fruya ger\u00e7ek soruna gitmeli. Ya\u015fam ya\u015fanmaya de\u011fmedi\u011fi i\u00e7in insan kendini \u00f6ld\u00fcr\u00fcr, i\u015fte ku\u015fku g\u00f6t\u00fcrmeyen bir do\u011fru – yine de apa\u00e7\u0131k oldu\u011fu i\u00e7in k\u0131s\u0131r bir do\u011fru. Ama varolu\u015fun b\u00f6ylece a\u015fa\u011f\u0131lanmas\u0131, bir yalana bat\u0131r\u0131lmas\u0131,onun hi\u00e7bir anlam\u0131 olmamas\u0131ndan m\u0131 geliyor? umut ya da intiharla ondan ka\u00e7may\u0131 getiren sa\u00e7mal\u0131\u011f\u0131 m\u0131? \u0130\u015fte t\u00fcm geri kalan\u0131 bir yana b\u0131rakarak ortaya \u00e7\u0131kar\u0131lmas\u0131, izlenilmesi ve ayd\u0131nlat\u0131lmas\u0131 gereken budur.<\/p>\n
Sa\u00e7ma \u00f6l\u00fcm\u00fc getirir mi? Bu soruna \u00f6b\u00fcr sorunlar\u0131n \u00fcst\u00fcnde bir yer vermek, onu t\u00fcm d\u00fc\u015f\u00fcnce y\u00f6ntemlerinin ve yararg\u00f6zetmez d\u00fc\u015f\u00fcnce oyunlar\u0131n\u0131n d\u0131\u015f\u0131nda tutmak gerekir. \u00abNesnel\u00bb bir kafan\u0131n her zaman t\u00fcm sorunlara katabildi\u011fi ayr\u0131nt\u0131lar, \u00e7eli\u015fkiler ve ruhsall\u0131k bu ara\u015ft\u0131rmada ve tukuda yer almaz. Burada yaln\u0131zca haks\u0131z bir d\u00fc\u015f\u00fcnce, yani mant\u0131k gerekli. Bu da kolay de\u011fildir. Mant\u0131kl\u0131 olmak her zaman kolayd\u0131r. Sonunakadar mant\u0131kl\u0131 olmak hemen hemen olanaks\u0131zd\u0131r. Kendi elleriyle \u00f6len insanlar b\u00f6ylece sonuna kadar duygular\u0131n\u0131n e\u011fimini izlerler. Bu durumda, intihar \u00fcst\u00fcne d\u00fc\u015f\u00fcnce bana, beni ilgilendiren tek sorunu ortaya koyma f\u0131rsat\u0131n\u0131 veriyor: \u00d6l\u00fcme kadar g\u00f6t\u00fcren bir mant\u0131k var m\u0131d\u0131r? Bunu, burada k\u00f6kenini belirtti\u011fim d\u00fc\u015f\u00fcnceyi apa\u00e7\u0131kl\u0131\u011f\u0131n \u0131\u015f\u0131\u011f\u0131nda, d\u00fczensiz bir tutku olmaks\u0131z\u0131n izleyerek bilebilirim yaln\u0131zca. Sa\u00e7ma d\u00fc\u015f\u00fcnce diye adland\u0131rd\u0131\u011f\u0131m \u015feydir bu. Bir\u00e7oklar\u0131 buna ba\u015flad\u0131lar. Genede bu yolda m\u0131d\u0131rlar bilmiyorum.<\/p>\n
Karl Jaspers birlik i\u00e7inde bir d\u00fcnya kurman\u0131n olanaks\u0131zl\u0131\u011f\u0131n\u0131 a\u00e7\u0131klarken \u015f\u00f6yle der: \u00abBu s\u0131n\u0131rlama beni bana g\u00f6t\u00fcr\u00fcyor. Orada art\u0131k yaln\u0131zca temsil etti\u011fim nesnel bir g\u00f6r\u00fc\u015f noktas\u0131n\u0131n ard\u0131na gizlenemem, orada ne ben ne de bir ba\u015fkas\u0131n\u0131n varl\u0131\u011f\u0131 benim i\u00e7in bir nesne de\u011fildir.\u00bb Karl Jaspers \u00f6b\u00fcrlerinden sonra, d\u00fc\u015f\u00fcncenin s\u0131n\u0131rlar\u0131na ula\u015ft\u0131\u011f\u0131 bu \u0131ss\u0131z ve susuz yerleri an\u0131msat\u0131yor. \u00d6b\u00fcrlerinden sonra, evet elbette, ama nas\u0131l acele ederler oradan \u00e7\u0131kmak i\u00e7in! D\u00fc\u015f\u00fcncenin gidip geldi\u011fi bu son d\u00f6n\u00fcm noktas\u0131na en al\u00e7akg\u00f6n\u00fcll\u00fc insanlar aras\u0131ndan bile bir\u00e7ok insan ula\u015ft\u0131. Bu durumda ende\u011ferli \u015feylerini, ya\u015famlar\u0131m b\u0131rakt\u0131lar. B\u0131rakanlar aras\u0131nda d\u00fc\u015f\u00fcncenin prensleri say\u0131lan baz\u0131lar\u0131 da vard\u0131,ama onlar\u0131n kulland\u0131\u011f\u0131 \u015fey en an ba\u015fkald\u0131r\u0131s\u0131 i\u00e7inde d\u00fc\u015f\u00fcncelerinin intihar\u0131yd\u0131. Tersine, ger\u00e7ek \u00e7aba burada olanaklar \u00f6l\u00e7\u00fcs\u00fcnde tutunmak ve bu uzak \u00fclkelerin garip bitkilerini yak\u0131ndan incelemektir. Dayan\u0131kl\u0131l\u0131k ve a\u00e7\u0131k g\u00f6r\u00fc\u015fl\u00fcl\u00fck sa\u00e7man\u0131n, umudun ve \u00f6l\u00fcm\u00fcn kar\u015f\u0131l\u0131kl\u0131 konu\u015ftuklar\u0131 bu insanl\u0131ktan uzak oyun i\u00e7in birer ayr\u0131cal\u0131kl\u0131 seyircidirler. Zihin hem basit hem incelikli bir oyun olan bu oyunun \u00f6zelliklerini ayd\u0131nlatmadan ve yeniden ya\u015famadan \u00f6nce ayr\u0131\u015farabilir.<\/p>\n
\u00c7evirenler: AF\u015eAR T\u00ceMU\u00c7lN – MERAL DEM\u0130REL<\/p>\n","protected":false},"excerpt":{"rendered":"
Yaln\u0131zca ger\u00e7ekten ciddi bir tek sorun var: \u0130ntihar.Ya\u015fam\u0131n ya\u015fanmaya de\u011fip de\u011fmedi\u011fini d\u00fc\u015f\u00fcnmek, felsefenin temel sorusunu yan\u0131tlamakt\u0131r. D\u00fcnyan\u0131n \u00fc\u00e7 boyutlu olmas\u0131, zihnin dokuz ya da on iki kategorisi olmas\u0131 gibi sorunlar sonra gelir. Bunlar\u0131n hi\u00e7 \u00f6nemi yok.Yan\u0131tlamak gerek \u00f6nce. Nietzsche’nin de s\u00f6yledi\u011fi gibi,bir filozof sayg\u0131de\u011fer olabilmek i\u00e7in \u00f6z\u00fcyle s\u00f6z\u00fc bir olmak zorundaysa, bu durumda yan\u0131t\u0131n \u00f6nemi […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[134],"tags":[],"class_list":{"0":"post-4216","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-kuram"},"yoast_head":"\n
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Nietzsche’nin de s\u00f6yledi\u011fi gibi,bir filozof sayg\u0131de\u011fer olabilmek i\u00e7in \u00f6z\u00fcyle s\u00f6z\u00fc bir olmak zorundaysa, bu durumda yan\u0131t\u0131n \u00f6nemi […]","og_url":"https:\/\/narteks.net\/index.php\/2010\/02\/14\/yalnizca-gercekten-ciddi-bir-tek-sorun-var-intihar-sacma-ve-intihar-a-camus\/","og_site_name":"narteks.net","article_published_time":"2010-02-14T09:54:41+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":"11 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2010\/02\/14\/yalnizca-gercekten-ciddi-bir-tek-sorun-var-intihar-sacma-ve-intihar-a-camus\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2010\/02\/14\/yalnizca-gercekten-ciddi-bir-tek-sorun-var-intihar-sacma-ve-intihar-a-camus\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"Yaln\u0131zca ger\u00e7ekten ciddi bir tek sorun var: \u0130ntihar | Sa\u00e7ma ve \u0130ntihar – A. 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