{"id":4224,"date":"2010-02-16T14:59:45","date_gmt":"2010-02-16T11:59:45","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/"},"modified":"2010-02-16T14:59:45","modified_gmt":"2010-02-16T11:59:45","slug":"kapali-uygarliklar-gyorgy-lukacs","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/","title":{"rendered":"Kapal\u0131 uygarl\u0131klar | Gy\u00f6rgy Lukacs"},"content":{"rendered":"

Y\u0131ld\u0131zl\u0131 g\u00f6ky\u00fcz\u00fcnde, g\u00f6zlerinin \u00f6n\u00fcne serilmi\u015f olan yollar\u0131n, izleyebilecekleri yollar\u0131n haritas\u0131n\u0131 okuyabilen zamanlara ne mutlu! Yollar\u0131 y\u0131ld\u0131zlar\u0131n \u0131\u015f\u0131\u011f\u0131yla ayd\u0131nlanm\u0131\u015f zamanlara ne mutlu! Onlar i\u00e7in her \u015fey yenidir, gene de her \u015fey candand\u0131r; her \u015fey ser\u00fcven kokar ve gene de her \u015fey onlar\u0131nd\u0131r. D\u00fcnya u\u00e7suz bucaks\u0131zd\u0131r, gene de kendilerini d\u00fcnyada g\u00fcvenli duyarlar, \u00e7\u00fcnk\u00fc g\u00f6n\u00fcllerinde yanan ate\u015f y\u0131ld\u0131zlar\u0131n ate\u015findendir. D\u00fcnya ve ben, \u0131\u015f\u0131k ve ate\u015f birbirinden kesinlikle ayr\u0131l\u0131rlar, bununla birlikte hi\u00e7bir zaman birbirlerine kesinlikle yabanc\u0131 d\u00fc\u015fmezler, \u00e7\u00fcnk\u00fc ate\u015f her \u0131\u015f\u0131\u011f\u0131n ruhudur ve her ate\u015f \u0131\u015f\u0131\u011fa b\u00fcr\u00fcn\u00fcr. Ruhun hi\u00e7bir edimi yoktur ki anlamla dolu olmas\u0131n, ruhun hi\u00e7bir edimi yoktur ki \u015fu ikileme, anlam\u0131nda yetkin olan ve anlamlar i\u00e7in yetkin olan ikilemine dayanmas\u0131n; ruhun her edimi yetkindir, \u00e7\u00fcnk\u00fc onun eylemi ruhun kendisinden ayr\u0131kt\u0131r ve \u00f6zerk duruma gelmi\u015ftir, bu eylem kendi anlam\u0131n\u0131 bulur ve bu anlam\u0131 kendi \u00e7evresine bir \u00e7ember gibi \u00e7izer. \u00abFelsefe, tam tam\u0131na yurtsamad\u0131r, her gitti\u011fi yerde kendi evinde olmak iste\u011fidir\u00bb der Novalis.<\/p>\n

Bu y\u00fczden felsefe, ya\u015fam bi\u00e7imi olarak da edebi yarat\u0131n\u0131n bi\u00e7imini ve i\u00e7eri\u011fini belirleyen olarak da,i\u00e7le d\u0131\u015f aras\u0131ndaki bir kopu\u015fun belirtisidir, benle d\u00fcnya aras\u0131ndaki k\u00f6kl\u00fc bir ayr\u0131m\u0131, ruhla eylem aras\u0131ndaki bir tamuyarl\u0131 olmay\u0131\u015f\u0131 belirleyen bir kopu\u015fun belirtisidir her zaman. Mutlu d\u00f6nemlerde felsefenin olmay\u0131\u015f\u0131 ya da \u2014bu da ayn\u0131 anlama gelir\u2014 bu d\u00f6nemlerdeki t\u00fcm insanlar\u0131n filozof olmalar\u0131, t\u00fcm felsefede \u00fctopyac\u0131 ama\u00e7lara y\u00f6nelmeleri bundand\u0131r. Ger\u00e7ek felsefenin amac\u0131 bu ilk\u00f6rneksel haritay\u0131 \u00e7izmek de\u011fildir de nedir? A\u015fk\u0131n yer sorunu, i\u00e7imizin en derin yerlerinden bir bi\u00e7imlenmeye do\u011fru, onun i\u00e7in bilinmez olan, ama ona sonsuzluk i\u00e7inde kendini g\u00f6steren ve onu kurtar\u0131c\u0131 bir simgeler b\u00fct\u00fcn\u00fcne saran bir bi\u00e7imlenmeye do\u011fru f\u0131\u015fk\u0131ran her t\u00fcrl\u00fc itkinin ne y\u00f6nde d\u00fczenlenmesi gerekti\u011fini belirlemek sorunundan ba\u015fka bir \u015fey midir? Buna g\u00f6re tutku, akl\u0131n, kendi kendinin yetkin tamuyarl\u0131l\u0131\u011fma y\u00f6nelen \u00f6nceden belirlenmi\u015f bir yoldur ve \u00e7\u0131lg\u0131nl\u0131ktan sonra, a\u015fk\u0131n bir g\u00fcc\u00fcn karmakar\u0131\u015f\u0131k olan ama \u00e7\u00f6z\u00fclebilir olan i\u015faretleri kendini g\u00f6sterir; yoksa bu g\u00fc\u00e7 sessizli\u011fe g\u00f6m\u00fcl\u00fc kalacakt\u0131r. Bu durumda hi\u00e7bir i\u00e7sellik yoktur, \u00e7\u00fcnk\u00fc hen\u00fcz hi\u00e7bir d\u0131\u015fsall\u0131k yoktur, yani ruhun y\u00f6nelebilece\u011fi bir yer yoktur. Ruh ser\u00fcven pe\u015fine d\u00fcserken ve bunlar\u0131 ya\u015farken, ara\u015ft\u0131rman\u0131n ger\u00e7ek \u00e7abas\u0131n\u0131 ve bir \u015feyi ortaya \u00e7\u0131karman\u0131n ger\u00e7ek tehlikesini sezemez; o hen\u00fcz kendini yitirebilece\u011fini bilmez ve kendi kendini ara\u015ft\u0131rmas\u0131 gerekti\u011fini hi\u00e7bir zaman d\u00fc\u015f\u00fcnmez.<\/p>\n

Destan \u00e7a\u011f\u0131 b\u00f6yle bir \u00e7a\u011fd\u0131r. \u0130nsanlar\u0131 ve olgular\u0131 sevin\u00e7li ve kesin \u00e7izgilerle belirleyen \u015fey hi\u00e7bir bi\u00e7imde ac\u0131 yoklu\u011fu ya da varl\u0131k g\u00fcvenli\u011fi de\u011fildir \u2014sa\u00e7man\u0131n ve \u00fcz\u00fcc\u00fc olan\u0131n d\u00fcnyadaki pay\u0131, t\u00fcm d\u00f6nemlerin ba\u015flang\u0131c\u0131ndan bu yana artmad\u0131, yaln\u0131z avutucu \u015fark\u0131lar en a\u00e7\u0131k ve en bo\u011fucu bir bi\u00e7imde s\u00f6ylenir\u2014, daha \u00e7ok edimlerin, ruhun i\u00e7 gereklili\u011fine, y\u00fccelik, ger\u00e7ekle\u015ftirme ve b\u00fct\u00fcnle\u015ftirme gereklili\u011fine tam olarak uygunlu\u011fudur. Ruh hen\u00fcz kendinde kendisini d\u00fc\u015f\u00fc\u015fe s\u00fcr\u00fckleyecek ya da doruklara itecek herhangi bir bo\u015fluk bulmad\u0131k\u00e7a, evreni y\u00f6neten ve yazg\u0131n\u0131n bilinmedik ve adaletsiz arma\u011fanlar\u0131n\u0131 da\u011f\u0131tan tanr\u0131sall\u0131k insan\u0131n kar\u015f\u0131s\u0131nda yer ald\u0131k\u00e7a, anla\u015f\u0131lmam\u0131\u015f ama bildik ve yak\u0131n bir \u015fey olarak, baba \u00e7ocu\u011fu kar\u015f\u0131s\u0131nda durur gibi durduk\u00e7a, ruh i\u00e7in hi\u00e7bir eylem yoktur ki ruha t\u0131pat\u0131p oturmas\u0131n. Buna g\u00f6re, varl\u0131k ve yazg\u0131, ser\u00fcven ve sonaerme, varl\u0131k ve \u00f6z \u00f6zde\u015f kavramlard\u0131r. \u00c7\u00fcnk\u00fc destan\u0131 bi\u00e7imlerin yarat\u0131c\u0131 bir yan\u0131t\u0131 olarak ku\u015fatan soru kendini \u015f\u00f6yle ortaya koyar: ya\u015fam nas\u0131l oluyor da temel olabiliyor? Ve, \u015fiirleri tam anlam\u0131nda ba\u015fl\u0131 ba\u015f\u0131na bir destan meydana getiren Homeros eri\u015filmez biri olarak kal\u0131yorsa, bunun tek nedeni \u015fudur. Zihnin tarihsel geli\u015fimi sorunu belirleyebilecek d\u00fczeye gelmeden Homeros yan\u0131t\u0131n\u0131 ortaya koymu\u015ftu bile.<\/p>\n

Helenli\u011fin gizini, ak\u0131llara durgunluk veren yetkinli\u011fini ve bizim i\u00e7in eri\u015filmeyecek kadar yabanc\u0131 bir ger\u00e7eklik meydana getiren uzakl\u0131\u011f\u0131n\u0131 kavramak ancak b\u00f6ylece olas\u0131d\u0131r: Yunan yaln\u0131z yan\u0131tlar\u0131 bilir, sorular\u0131 bilmez, yaln\u0131z \u00e7\u00f6z\u00fcmleri bilir, \u2014bazen bilmece haline gelmi\u015f \u00e7\u00f6z\u00fcmleri bilir\u2014 ama bilmeceleri bilmez, yaln\u0131z bi\u00e7imleri bilir, ama kaostan haberi yoktur. Bi\u00e7imlerin yap\u0131la\u015ft\u0131r\u0131c\u0131 \u00e7emberini \u00e7eli\u015fkinin d\u0131\u015f\u0131nda \u00e7izer ve \u00e7eli\u015fki g\u00fcncel olal\u0131 beri kabasabal\u0131ktan ba\u015fka bir yere g\u00f6t\u00fcrmeyecek olan her \u015fey onu yetkinli\u011fe g\u00f6t\u00fcr\u00fcr. Yunanl\u0131lardan s\u00f6zedildi\u011finde, tarih felsefesi ve estetik, psikoloji ve metafizik birbirine kar\u0131\u015ft\u0131r\u0131l\u0131r ve onlar\u0131n yaratt\u0131\u011f\u0131 bi\u00e7imler ya\u015fad\u0131\u011f\u0131m\u0131z d\u00f6neme aktar\u0131larak bu iki d\u00f6nem bolkeseden birbirine kar\u0131\u015ft\u0131r\u0131l\u0131r. A\u011f\u0131z dil vermeyen bu sessiz \u00f6rt\u00fclerin alt\u0131nda g\u00fczel ruhlar kendilerine \u00f6zg\u00fc ayr\u0131cal\u0131 anlar, d\u00fc\u015fsel bir dinginli\u011fin kaygan ve tutulmaz anlar\u0131n\u0131 ararlar; g\u00f6zden ka\u00e7\u0131rd\u0131klar\u0131 bir \u015fey vard\u0131r: bu anlar\u0131n de\u011feri kendi kaygan \u00f6zyap\u0131lar\u0131ndan gelir ve tarih felsefesinin, esteti\u011fin, psikolojinin ve metafizi\u011fin ba\u015flar\u0131n\u0131 hep Yunan’a d\u00f6nd\u00fcrmeleri onlar\u0131n ger\u00e7ekten derin ve b\u00fcy\u00fck olan yanlar\u0131d\u0131r. Seller gibi ak\u0131p giden kanlar\u0131ndan, yaralar\u0131n\u0131 sonsuza kadar gizleyebilecek bir z\u0131rh olu\u015fturmak i\u00e7in onu k\u0131rm\u0131z\u0131 \u00e7elik halinde kat\u0131la\u015ft\u0131rmaya \u00e7al\u0131\u015fan ve bu yeni kahramanl\u0131\u011f\u0131 gelece\u011fin ger\u00e7ek kahramanl\u0131\u011f\u0131na \u00f6rnek davran\u0131\u015flarla ortaya koyan daha derinlikli kafalar, yarat\u0131ya ula\u015fma yolunda \u00e7ektikleri olu\u015fturucu ac\u0131lar\u0131n yetersizli\u011fini, yetkinle\u015fmek i\u00e7in yunan ar\u0131l\u0131\u011f\u0131n\u0131 gereksinen yapmac\u0131kl\u0131 ac\u0131larla kapat\u0131rlar. Bi\u00e7imsel yetkinli\u011fi bir i\u00e7 y\u0131rt\u0131l\u0131\u015f\u0131n i\u015flevi \u015fayan bir tekbencili\u011fin kurbanlar\u0131 durumundaki bu ki\u015filer, helen bi\u00e7imleri aras\u0131nda bir ac\u0131n\u0131n sesini, yunan sanat\u0131 kendi \u00fcr\u00fcnlerini a\u015ft\u0131\u011f\u0131 \u00f6l\u00e7\u00fcde onlar\u0131 yo\u011fun bir bi\u00e7imde kayg\u0131land\u0131ran bir ac\u0131n\u0131n sesini duyduklar\u0131n\u0131 s\u00f6ylerler. Ama bu, ruhun girdili \u00e7\u0131kt\u0131l\u0131 a\u015fk\u0131n yap\u0131s\u0131n\u0131 b\u00fct\u00fcn\u00fcyle tersine \u00e7evirmek anlam\u0131na gelir, bu yap\u0131 \u00f6z\u00fc ve sonu\u00e7lar\u0131 i\u00e7inde \u00e7ok iyi tan\u0131tlanm\u0131\u015f olabilir, metafizik anlam\u0131 i\u00e7inde \u00e7ok iyi a\u00e7\u0131klanm\u0131\u015f ve kavranm\u0131\u015f olabilir, ama bu yap\u0131ya herhangi bir psikoloji y\u00fcklemek olanaks\u0131zd\u0131r \u2014bu, olabildi\u011fince sezgisel bir psikoloji ya da yaln\u0131zca kavray\u0131\u015fl\u0131 bir psikoloji de olsa\u2014 \u00c7\u00fcnk\u00fc, a\u015fk\u0131n yerlerin belli bir durumunu varsaymayan ve yaln\u0131zca bu a\u015fk\u0131n yerlerin s\u0131n\u0131rlar\u0131 i\u00e7inde i\u015fleyen bir psikolojik kavray\u0131\u015f yoktur.<\/p>\n

Helenli\u011fi bu bi\u00e7imde anlamaya \u00e7al\u0131\u015fmak yerine, yani sonunda, bilin\u00e7sizce \u00abb\u00f6yle bi\u00e7imleri nas\u0131l meydana getirirdik?\u00bb Ya da \u00abb\u00f6ylesi bi\u00e7imlere sahip olsayd\u0131k nas\u0131l davran\u0131rd\u0131k\u00bb diye kendi kendimize sormak yerine, helen d\u00fc\u015f\u00fcncesinin, bizimkinden k\u00f6kl\u00fc bir bi\u00e7imde de\u011fi\u015fik olan ve bu bi\u00e7imleri zorunlu bi\u00e7imler olarak olanakl\u0131 k\u0131lan bu a\u015fk\u0131n yap\u0131s\u0131 \u00fczerinde d\u00fc\u015f\u00fcnmek daha yararl\u0131 olacakt\u0131r.<\/p>\n

Yunan d\u00fc\u015f\u00fcncesinin soru sormadan \u00f6nce yan\u0131tlar verdi\u011fini s\u00f6ylemi\u015ftik. Burada da, hi\u00e7bir psikolojik kavray\u0131\u015f\u0131n eri\u015femedi\u011fi, daha do\u011frusu ancak a\u015fk\u0131n bir psikolojinin a\u00e7\u0131\u011fa \u00e7\u0131kard\u0131\u011f\u0131 bir olgu vard\u0131r. Bu olgu, her t\u00fcrl\u00fc ya\u015fant\u0131y\u0131 ve her t\u00fcrl\u00fc bi\u00e7im yarat\u0131s\u0131n\u0131 ko\u015fullayan sonuncu yap\u0131sal ili\u015fkide, a\u015fk\u0131n yerler aras\u0131nda ve bu yerlerle bu yerlere a priori olarak verilmi\u015f \u00f6zne aras\u0131nda hi\u00e7bir nitel ayr\u0131m\u0131n, yani a\u015f\u0131lamaz olan hi\u00e7bir ayr\u0131m\u0131n bulunmad\u0131\u011f\u0131n\u0131, bir s\u0131\u00e7ray\u0131\u015fta eri\u015filmeyecek hi\u00e7bir ayr\u0131m\u0131n bulunmad\u0131\u011f\u0131n\u0131 g\u00f6sterir. Bu olgu, en y\u00fcksek d\u00fczeye \u00e7\u0131kman\u0131n da anlamdan en yoksun durumlara inmenin de tamuyarl\u0131l\u0131\u011f\u0131n yollar\u0131nda ger\u00e7ekle\u015fti\u011fini, yani en k\u00f6t\u00fc durumda s\u00fcrekli bir derecelenmenin kolayca ula\u015f\u0131labilir d\u00fczeyleriyle ger\u00e7ekle\u015fti\u011fini g\u00f6sterir. Ayr\u0131ca, bu durumda zihin kendi g\u00f6r\u00fc\u015f a\u00e7\u0131s\u0131 i\u00e7inde \u00e7oktan elde edilmi\u015f bir anlam\u0131 kucaklamakla s\u0131n\u0131rlan\u0131r. Anlam d\u00fcnyas\u0131 bir \u00e7\u0131rp\u0131da kavranabilir ve kucaklanabilir.<\/p>\n

Onda her bireye uygun d\u00fc\u015fen yeri bulmak s\u00f6zkonusudur yaln\u0131zca. Yan\u0131lg\u0131 burada a\u015f\u0131r\u0131l\u0131ktan ya da yetersizlikten, birbirine kar\u0131\u015ft\u0131rmaktan ya da ay\u0131rdetmekten ba\u015fka bir \u015fey de\u011fildir, \u00e7\u00fcnk\u00fc yarat\u0131 g\u00f6zle g\u00f6r\u00fcl\u00fcr ve sonsuz olan \u00f6zlerin ortaya \u00e7\u0131kar\u0131lmas\u0131n\u0131 sa\u011flamaya vard\u0131\u011f\u0131na g\u00f6re, bilmek bir \u00f6rt\u00fcy\u00fc kald\u0131rmak anlam\u0131na gelir yaln\u0131zca. Erdem yollar\u0131n ve ara\u00e7lar\u0131n do\u011fru bilgisinden ba\u015fka bir \u015fey de\u011fildir ve duyulara yabanc\u0131 olan her \u015fey, \u00e7ok b\u00fcy\u00fck bir uzakl\u0131ktan \u00f6t\u00fcr\u00fc yabanc\u0131d\u0131r. Bu d\u00fcnya biryap\u0131l\u0131d\u0131r ve ne insanla d\u00fcnya aras\u0131ndaki ayr\u0131l\u0131k ne de Ben’in ve Sen’in kar\u015f\u0131tl\u0131\u011f\u0131 bu biryap\u0131l\u0131l\u0131\u011f\u0131 bozabilir.<\/p>\n

Ruh d\u00fcnyada, bu uyumun herhangi bir \u00f6gesi olarak yer al\u0131r; ona \u00e7er\u00e7evesini kazand\u0131ran s\u0131n\u0131r \u015feylerin s\u0131n\u0131r\u0131ndan k\u00f6kl\u00fc bir bi\u00e7imde ay\u0131rdedilmez; ruh, ayd\u0131nl\u0131k ve kesin \u00e7izgiler \u00e7izer, ama ancak g\u00f6receli bir bi\u00e7imde, biryap\u0131l\u0131 ve dengeli bir sisteme ba\u011fl\u0131 olarak ay\u0131rdedilir. \u00c7\u00fcnk\u00fc, d\u00fc\u015f\u00fcnsel b\u00fct\u00fcnl\u00fcklerin ortas\u0131nda t\u00f6zl\u00fcl\u00fc\u011f\u00fcn tek ta\u015f\u0131y\u0131c\u0131s\u0131 olan insan hi\u00e7bir zaman yaln\u0131z de\u011fildir, \u0130nsan\u0131n ba\u015fkalariyle ili\u015fkileri ve bu ili\u015fkilerden do\u011fan yap\u0131lar da, onun gibi, t\u00f6zce zengindir, yani daha zengindir, \u00e7\u00fcnk\u00fc daha evrenseldir, \u00abdaha felsefi\u00bbdir, ilk\u00f6rneksel yere, yani a\u015fka, aileye, siteye daha yak\u0131n ve daha uygundur. \u0130nsan i\u00e7in ahl\u00e2ki y\u00fck\u00fcml\u00fcl\u00fck tam anlam\u0131yla e\u011fitimsel bir sorundur; bu y\u00fck\u00fcml\u00fcl\u00fck yaln\u0131zca yuvaya hen\u00fcz d\u00f6n\u00fclmedi\u011fini g\u00f6sterir, ama t\u00f6zle tek ve y\u0131k\u0131lmaz ili\u015fkiyi g\u00f6stermez. \u0130nsanda, insan\u0131 bir kopmay\u0131 ger\u00e7ekle\u015ftirmeye zorlayacak hi\u00e7bir \u015fey yoktur; maddenin olumsall\u0131\u011f\u0131na batm\u0131\u015f olan insan, onu bu maddeden uzakla\u015ft\u0131ran ve t\u00f6ze yakla\u015ft\u0131ran y\u00fckselen bir devinimle kendini ar\u0131la\u015ft\u0131rmak zorundad\u0131r; \u00f6n\u00fcnde uzun bir yol a\u00e7\u0131l\u0131r, ama o kendinde hi\u00e7bir u\u00e7urum ta\u015f\u0131maz. B\u00f6ylesi s\u0131n\u0131rlar i\u00e7inde, d\u00fcnya ancak kapal\u0131 ve yetkin olacakt\u0131r. \u015eimdiki anlam\u0131n g\u00f6r\u00fcn\u00fcmlerinin do\u011frudan do\u011fruya ya\u015fanm\u0131\u015f ve bi\u00e7imlenmeye y\u00f6nelmi\u015f bir evren \u00e7evresinde \u00e7izdi\u011fi \u00e7emberin \u00f6tesinde, korkutucu ve anla\u015f\u0131lmaz g\u00fc\u00e7lerin varl\u0131\u011f\u0131 duyulsa bile, bu g\u00fc\u00e7ler onu anlam\u0131ndan ay\u0131rmaya yetmez. Ya\u015fam\u0131 y\u0131kabilecek yetenekte olan bu g\u00fc\u00e7ler, insana k\u00f6t\u00fcl\u00fck edemezler; bi\u00e7imini alm\u0131\u015f bulunan d\u00fcnyaya u\u011fursuz g\u00f6lgeler f\u0131rlatabilirler, ama bu g\u00f6lgeler de kendilerini daha iyi a\u00e7\u0131\u011favuran kar\u015f\u0131tl\u0131klarda bi\u00e7im sistemine kat\u0131l\u0131rlar. Yunanl\u0131lar\u0131n i\u00e7inde ya\u015fad\u0131klar\u0131 metafizik \u00e7ember bizimkinden daha dard\u0131r; bu y\u00fczden biz orada hi\u00e7bir zaman yerimizi bulamay\u0131z; daha do\u011frusu, sonlulu\u011fu ya\u015famlar\u0131n a\u015fk\u0131n \u00f6z\u00fcn\u00fc meydana getiren bu \u00e7emberi biz k\u0131rm\u0131\u015f\u0131zd\u0131r; biz kapal\u0131 bir d\u00fcnyada soluyamay\u0131z art\u0131k. Biz, zihnin yarat\u0131c\u0131 oldu\u011funu anlad\u0131k; bu y\u00fczden de, bizim g\u00f6z\u00fcm\u00fczde ilk\u00f6rnekler nesnel zorunluluklar\u0131n\u0131 b\u00fct\u00fcn\u00fcyle yitirdiler ve dolay\u0131s\u0131yla d\u00fc\u015f\u00fcncemiz her zaman eksik kalan yakla\u015f\u0131m\u0131n sonsuz yolunu izler.<\/p>\n

Biz bi\u00e7imler yaratmay\u0131 \u00f6\u011frendik ve o g\u00fcnden beri yorgun ve \u00e7ekingen ellerimizin b\u0131rakt\u0131\u011f\u0131 her \u015fey son bi\u00e7imine hi\u00e7bir zaman ula\u015famaz. Biz kendimizde tek ger\u00e7ek t\u00f6z\u00fc bulduk ve o g\u00fcnden beri, bilmekle yapmak aras\u0131nda, ruhla yap\u0131lar aras\u0131nda, benle d\u00fcnya aras\u0131nda kapat\u0131lmaz u\u00e7urumlar a\u00e7\u0131ld\u0131\u011f\u0131n\u0131 ve bu u\u00e7urumun \u00f6tesinde, her t\u00f6zl\u00fcl\u00fc\u011f\u00fcn d\u00fc\u015f\u00fcnselli\u011fin da\u011f\u0131n\u0131kl\u0131\u011f\u0131nda y\u00fczd\u00fc\u011f\u00fcn\u00fc kabul etmek gerekti. Dolay\u0131s\u0131yla, \u00f6z\u00fcm\u00fcz\u00fcn bizim i\u00e7in bir postulat durumuna gelmesi ve bizim aram\u0131zda hatta bizim i\u00e7imizde daha derin ve daha korkun\u00e7 bir u\u00e7urumun a\u00e7\u0131lmas\u0131 gerekli oldu.<\/p>\n

D\u00fcnyam\u0131z u\u00e7suz bucaks\u0131z bir bi\u00e7imde b\u00fcy\u00fcd\u00fc ve d\u00fcnyam\u0131z\u0131n her yan\u0131 yetenekte ve tehlikede Yunanl\u0131lar\u0131n d\u00fcnyas\u0131ndan daha zenginle\u015fti; ama bu zenginlik, ayn\u0131 zamanda, yunan ya\u015fam\u0131n\u0131n dayand\u0131\u011f\u0131 olumlu yan\u0131, yani b\u00fct\u00fcnselli\u011fi de ortadan kald\u0131rd\u0131. \u00c7\u00fcnk\u00fc, her \u00f6zel olgunun ilk belirleyici ger\u00e7ekli\u011fi olan b\u00fct\u00fcnsellik, kendi i\u00e7ine kapanm\u0131\u015f bir yap\u0131t\u0131n ger\u00e7ekle\u015febilece\u011fini g\u00f6sterir; b\u00f6yle bir yap\u0131t ger\u00e7ekle\u015febilecektir, \u00e7\u00fcnk\u00fc onda her \u015fey olabilir, hi\u00e7bir \u015fey d\u0131\u015farda kalmamak ya da daha \u00fcst bir ger\u00e7ekli\u011fe g\u00f6t\u00fcr\u00fclmek \u00fczere her \u015fey olabilir, b\u00f6yle bir yap\u0131t ger\u00e7ekle\u015febilecektir, \u00e7\u00fcnk\u00fc bu yap\u0131tta her \u015fey kendi yetkinli\u011fi do\u011frultusunda olgunla\u015f\u0131r ve kendi kendine ula\u015farak b\u00fct\u00fcnsel yap\u0131ya kat\u0131l\u0131r. Her \u015feyin bi\u00e7imler taraf\u0131ndan ku\u015fat\u0131lmadan \u00f6nce biryap\u0131l\u0131 oldu\u011fu olas\u0131 bir varl\u0131k b\u00fct\u00fcnselli\u011fi yoktur; orada bi\u00e7imler zorunlu de\u011fildir, ama bi\u00e7im kazanmas\u0131 gereken \u015feylerin ortas\u0131nda, bulan\u0131k bir istek gibi uyuklayan her \u015feyin bilince kavu\u015fmas\u0131, g\u00fcn \u0131\u015f\u0131\u011f\u0131na kavu\u015fmas\u0131d\u0131r yaln\u0131zca Orada bilgi erdemdir ve erdem mutluluktur, orada g\u00fczellik d\u00fcnyan\u0131n anlam\u0131n\u0131 ortaya \u00e7\u0131kar\u0131r.
Yunan felsefesinin d\u00fcnyas\u0131 b\u00f6yle bir d\u00fcnyad\u0131r. Ama bu d\u00fc\u015f\u00fcnce ancak t\u00f6z kavram\u0131 daha yumu\u015fak bir bi\u00e7imde ele al\u0131nd\u0131ktan sonra g\u00fcn \u0131\u015f\u0131\u011f\u0131na kavu\u015ftu. Ger\u00e7ekte Yunanl\u0131lar esteti\u011fi g\u00f6rmezden geldilerse, bunun nedeni elbette metafizi\u011fin esteti\u011fi \u00f6ncelemesidir; bunun gibi, Yunanl\u0131lar tarihle tarih felsefesi aras\u0131ndaki ger\u00e7ek kar\u015f\u0131tl\u0131\u011f\u0131 da bilemiyorlard\u0131; Yunanl\u0131lar b\u00fcy\u00fck a priori bi\u00e7imlere kar\u015f\u0131l\u0131k olan t\u00fcm evreleri tarih i\u00e7inde geride b\u0131rakm\u0131\u015flard\u0131r; Yunanl\u0131lar\u0131n sanat tarihi metafiziksel – olu\u015fumsal bir estetiktir; uygarl\u0131\u011f\u0131n\u0131n geli\u015fimi bir felsefe tarihidir. Bu evrim s\u0131ras\u0131nda Homeros’daki ya\u015fam\u0131n mutlak i\u00e7kinli\u011fi kavray\u0131\u015f\u0131ndan Platon’cu a\u015fk\u0131n kavray\u0131\u015fa kadar her yerde, t\u00f6z\u00fcn yava\u015f yava\u015f uzakla\u015ft\u0131\u011f\u0131 g\u00f6r\u00fcld\u00fc – burada s\u00f6z\u00fcn\u00fc etti\u011fimiz mutlak g\u00f6r\u00fclebilir ve dokunulabilir bir mutlakt\u0131r ve bu evrimdeki anlam\u0131n ebedi hiyeroglifler olarak kendini ortaya koydu\u011fu ayd\u0131nl\u0131k ve a\u00e7\u0131kse\u00e7ik evreler b\u00fcy\u00fck bi\u00e7imlerdir \u2014bu alanda Yunanl\u0131lar ge\u00e7i\u015f d\u00f6nemlerini kabul etmezler\u2014 d\u00fcnyan\u0131n yap\u0131salla\u015fmas\u0131na kar\u015f\u0131l\u0131k olan zamand\u0131\u015f\u0131 \u00f6rnekler, destan, trajedi, felsefe gibi bi\u00e7imlerdir. Destan d\u00fcnyas\u0131 \u015fu soruya kar\u015f\u0131l\u0131k verir: ya\u015fam nas\u0131l \u00f6zl\u00fc duruma gelebilir? Ama yan\u0131t ancak, t\u00f6z uzak bir ufuktan seslenen bir \u00e7a\u011fr\u0131 oldu\u011fu anda soru durumuna gelebilecek kadar olgunla\u015fm\u0131\u015ft\u0131r. Oldu\u011fu gibi kendini g\u00f6steren ya\u015fam\u0131n, \u00f6zdeki i\u00e7kinli\u011fini yitirdi\u011finin \u2014ve her y\u00fck\u00fcml\u00fcl\u00fck ya\u015fam\u0131 ortadan kald\u0131r\u0131r\u2014 bilincine ula\u015f\u0131labilmesi i\u00e7in, trajedinin \u00f6nce \u015fu soruyu yan\u0131tlamas\u0131 gerekti: \u00f6z nas\u0131l canl\u0131 duruma gelebilir? Bi\u00e7im kazand\u0131ran yazg\u0131da ve kendi “kendini yaratmakla kendini bulan kahramanda, ar\u0131 \u00f6z ya\u015fama kat\u0131l\u0131r, oysa ar\u0131 ve yal\u0131n ya\u015fam ancak tam anlam\u0131nda ger\u00e7eklik kar\u015f\u0131s\u0131nda, \u00f6z\u00fcn ger\u00e7ekli\u011fi kar\u015f\u0131s\u0131nda ortadan kalkar. B\u00f6ylece, ya\u015fam\u0131n \u00f6tesinde ve onun zengin ve verimli dolgunlu\u011funun \u00f6tesinde \u00f6yle bir d\u00fczeye ula\u015f\u0131l\u0131r ki, bu d\u00fczeyde g\u00fcndelik ya\u015fam bir kar\u015f\u0131sav bile olu\u015fturamaz.<\/p>\n

Bununla birlikte, \u00f6zdeki bu y\u00fckseli\u015f, gereksinmeden de sorundan da do\u011fmam\u0131\u015ft\u0131r; Pallas’\u0131n do\u011fu\u015fu, yunan bi\u00e7imlerinin ortaya \u00e7\u0131k\u0131\u015fma kar\u015f\u0131l\u0131k olan bir ilk\u00f6rnektir. Ayn\u0131 bi\u00e7imde, \u00f6z\u00fcn ger\u00e7ekli\u011fi, ya\u015fama birdenbire kar\u0131\u015farak ve onu da ayn\u0131 bi\u00e7imde olu\u015fturarak kendi an i\u00e7kinli\u011finin kaybolu\u015funu ele verir, trajedinin bu sorunlu art-d\u00fczeyi, ilk olarak felsefede kendini g\u00f6sterir ve sorun durumuna gelir. Yasamdan iyice uzakla\u015fm\u0131\u015f bulunan \u00f6z, tek a\u015fk\u0131n ger\u00e7eklik durumuna gelince, felsefenin yap\u0131la\u015ft\u0131r\u0131c\u0131 ediminde, trajik yazg\u0131 bile, kendini kaba ve anlamdan yoksun herhangi bir deney olarak g\u00f6sterince \u2014bu edimde, kahraman\u0131n tutkusu, d\u00fcnyaya \u00f6zg\u00fc bir davran\u0131\u015f, bu tutkunun ger\u00e7ekle\u015fmesi de olumsal \u00f6znenin s\u0131n\u0131rlanmas\u0131 olarak ortaya \u00e7\u0131k\u0131nca\u2014 varl\u0131kla ilgili soruya verilen trajik yan\u0131t art\u0131k dolays\u0131z bir zorunluluk olarak de\u011fil, bir mucize olarak, u\u00e7urumlar\u0131n \u00fczerinden uzat\u0131lm\u0131\u015f incecik bir g\u00f6kku\u015fa\u011f\u0131 olarak g\u00f6z\u00fck\u00fcr. Trajik kahraman Homeros’un ya\u015f\u0131yan insan\u0131yla yer de\u011fi\u015ftirir ve ondan s\u00f6nmekte olan me\u015falesini ald\u0131\u011f\u0131 i\u00e7in ve bu me\u015faleyi yeni bir \u0131\u015f\u0131kla parlatt\u0131\u011f\u0131 i\u00e7in, bu insan\u0131 do\u011fru olarak anlat\u0131r ve onun bi\u00e7imini de\u011fi\u015ftirir.<\/p>\n

Platon’un yeni insan\u0131na, bilge ki\u015fiye gelince, o etkili bilgisiyle, \u00f6z yaratan bak\u0131\u015f\u0131yla, yaln\u0131zca kahraman\u0131 a\u00e7\u0131\u011fa \u00e7\u0131karmakla yetinmez, altetti\u011fi korkutucu tehlikeyi de g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kar\u0131r, ve onun bi\u00e7imini onu a\u015farak de\u011fi\u015ftirir. Bilge ki\u015fi her zaman sonuncu insan tipidir, bilge ki\u015finin d\u00fcnyas\u0131 yunan d\u00fc\u015f\u00fcncesine ba\u011flanm\u0131\u015f olan \u00f6rnek ya\u015fam yap\u0131salla\u015fmalar\u0131n\u0131n sonuncusudur. Platon’cu g\u00f6r\u00fc\u015f\u00fc ko\u015fullayan ve ta\u015f\u0131yan sorunlar\u0131n ayd\u0131nl\u0131\u011fa kavu\u015fmas\u0131, yeni meyvalar\u0131n\u0131 ortaya konmas\u0131n\u0131 engelledi. D\u00fcnya zamanla yunanla\u015ft\u0131, ama yunan d\u00fc\u015f\u00fcncesi bu anlamda, gitgide daha az yunanla\u015ft\u0131; yunan d\u00fc\u015f\u00fcncesi, \u00e7\u00f6z\u00fcmler getirdi\u011fi gibi, yeni ebedi sorunlar da ortaya koydu, amatopos noetos’da, ruhsal uzamda tam anlamiyle helen olan \u015fey ebediyen s\u00f6nd\u00fc. Ve yeni bir yazg\u0131n\u0131n ta\u015f\u0131y\u0131c\u0131s\u0131 olan yeni d\u00fc\u015f\u00fcncenin ortak a\u00e7\u0131klay\u0131c\u0131s\u0131 \u00abYunanl\u0131’lar i\u00e7in bir \u00e7\u0131lg\u0131nl\u0131kt\u0131r\u00bb.<\/p>\n

Bu, Yunanl\u0131lar i\u00e7in ger\u00e7ekten bir \u00e7\u0131lg\u0131nl\u0131kt\u0131r! Kant’\u0131n s\u00f6z\u00fcn\u00fc etti\u011fi y\u0131ld\u0131zl\u0131 g\u00f6ky\u00fcz\u00fc, ancak ar\u0131 bilginin koyu karanl\u0131\u011f\u0131nda parlar; o art\u0131k hi\u00e7bir yaln\u0131z yolcunun yolunu ayd\u0131nlatmaz, ve yeni d\u00fcnyada, insan olmak yaln\u0131z olmak anlam\u0131na gelir. \u0130\u00e7imizdeki \u0131\u015f\u0131k, g\u00fcvenli\u011fin zorunlulu\u011funu ya da aldat\u0131c\u0131l\u0131\u011fm\u0131 ancak ikinci ad\u0131mda haz\u0131rlar. Olaylar d\u00fcnyas\u0131na ve onun ruhla her t\u00fcrl\u00fc yak\u0131nl\u0131ktan yoksun labirentine i\u00e7eride hi\u00e7bir \u0131\u015f\u0131k s\u0131zmaz. Edimin, \u00f6znenin \u00f6z\u00fcyle \u2014yerini koruyan tek i\u015faret noktas\u0131 olan \u00f6znenin \u00f6z\u00fcyle\u2014 uygunlu\u011funun \u00f6ze ger\u00e7ekten ula\u015f\u0131p ula\u015fmad\u0131\u011f\u0131n\u0131 bilmek sorununa gelince, \u00f6znenin, kendi i\u00e7in olgudan, nesneden ba\u015fka bir \u015fey olmad\u0131\u011f\u0131na, kendi en yak\u0131n varl\u0131\u011f\u0131n\u0131n, kendisine y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcn hayali g\u00f6\u011f\u00fcne \u00e7izilmi\u015f sonsuz bir gereklilik olarak g\u00f6z\u00fckmedi\u011fine kim karar verebilir? Bundan b\u00f6yle \u00f6z, \u00f6znenin ba\u011fr\u0131nda yer alan dipsiz bir u\u00e7urumdan \u00e7\u0131kmak zorundad\u0131r, \u00e7\u00fcnk\u00fc \u00f6zne, bu ula\u015f\u0131lmaz temelin \u00fcst\u00fcne y\u00fckselen ve kimsenin dibini bulamayaca\u011f\u0131 ve g\u00f6remeyece\u011fi tek \u00f6zd\u00fcr. D\u00fcnyan\u0131n bize tam anlam\u0131yla uyan ge\u00e7ici ger\u00e7ekli\u011fi olan sanat, b\u00f6ylece \u00f6zerk duruma geldi; o art\u0131k kopya de\u011fildir, \u00e7\u00fcnk\u00fc her t\u00fcrl\u00fc model ortadan kalkm\u0131\u015ft\u0131r; sanat yarat\u0131lm\u0131\u015f b\u00fct\u00fcnselliktir, \u00e7\u00fcnk\u00fc metafizik alanlar\u0131n do\u011fal birli\u011fi b\u00fct\u00fcn b\u00fct\u00fcne par\u00e7alanm\u0131\u015ft\u0131r.<\/p>\n

Burada, a\u015fk\u0131n yerlerin bu yap\u0131sal d\u00f6n\u00fc\u015f\u00fcm\u00fcyle ilgili bir tarih felsefesi geli\u015ftirmek istemiyoruz, geli\u015ftiremeyiz de; bu de\u011fi\u015fimlere ilerleyi\u015fimizin mi ya da d\u00fc\u015f\u00fc\u015f\u00fcm\u00fcz\u00fcn m\u00fc neden oldu\u011funu, yoksa yunan tanr\u0131lar\u0131n\u0131n ba\u015fka g\u00fc\u00e7ler taraf\u0131ndan m\u0131 bast\u0131r\u0131ld\u0131\u011f\u0131n\u0131 bilemeyiz. An\u0131\u015ft\u0131rmak bir bi\u00e7imde de olsa, bizim ger\u00e7ekli\u011fimize a\u00e7\u0131lan yolun t\u00fcm\u00fcn\u00fc tan\u0131tlayamay\u0131z – bu \u00e7ekicilik kendini \u00f6l\u00fc helenlikte de g\u00f6sterir; \u00f6l\u00fc helenli\u011fin \u015feytan\u00ee \u0131\u015f\u0131\u011f\u0131 d\u00fcnyan\u0131n kapat\u0131lmaz u\u00e7urumlar\u0131n\u0131 unutturmaktan, d\u00fcnyan\u0131n yeni \u00f6z\u00fcyle yeni \u00e7eli\u015fkili birlikler d\u00fc\u015fletmekten geri kalmaz ve bu y\u00fczden de ba\u015far\u0131s\u0131zl\u0131\u011fa mahk\u00fbmdur.<\/p>\n

Kiliseden yeni bir sitenin do\u011fmas\u0131 b\u00f6yle ger\u00e7ekle\u015fti; ka\u00e7\u0131n\u0131lmaz bir bi\u00e7imde g\u00fcnahl\u0131 olan ruhla isa’n\u0131n insan\u0131 kurtar\u0131\u015f\u0131n\u0131n sa\u00e7ma kesinli\u011fi aras\u0131ndaki \u00e7eli\u015fkili ba\u011fdan d\u00fc\u015fen yans\u0131, g\u00f6ksel ger\u00e7ekli\u011fin yersel ger\u00e7ekli\u011fe yay\u0131lan yar\u0131 Platon’cu yans\u0131s\u0131d\u0131r; a\u00e7\u0131lm\u0131\u015f olan u\u00e7urumdan, yersel ve g\u00f6ksel s\u0131rad\u00fczenlerinin basamaklar\u0131 do\u011far yeniden. Ve, Giotto ve Dante’de, Wolfram d’Eschenbach ve Pisano’da, aziz Tommaso ve aziz Fran\u00e7ois’da d\u00fcnya, yeniden, kapal\u0131 bir \u00e7ember, bir bak\u0131\u015fta kavranabilen bir b\u00fct\u00fcnsellik durumuna gelir. Derin u\u00e7urum kendi ger\u00e7ek derinli\u011finin tehlikelerinden kurtulur ama, g\u00fcc\u00fcnden ve karanl\u0131k yans\u0131lar\u0131ndan hi\u00e7bir \u015fey yitirmeksizin, t\u00fcm koyu karanl\u0131\u011f\u0131n\u0131 ar\u0131 y\u00fczeye d\u00f6n\u00fc\u015ft\u00fcr\u00fcr ve b\u00f6ylece herhangi bir g\u00fc\u00e7l\u00fckle kar\u015f\u0131la\u015fmadan, kendini kapal\u0131 bir renk birli\u011finde eritir. Kurtulu\u015f \u00e7a\u011fr\u0131s\u0131 d\u00fcnyan\u0131n \u00e7evrimsel yetkin sisteminde bir g\u00fcr\u00fclt\u00fc durumuna gelir ve yunan dengesinden daha az renkli ve daha az yetkin olmayan yeni bir dengenin kurulmas\u0131n\u0131 sa\u011flar: bu, tamuyarl\u0131 olmayan ama \u00e7okyap\u0131l\u0131 olan yo\u011funluklar\u0131n dengesidir. Yeniden ele ge\u00e7irilmi\u015f d\u00fcnyan\u0131n kavranamaz olan ve sonsuza dek elde edilemez olan \u00f6zelli\u011fi, g\u00f6zleg\u00f6r\u00fcl\u00fcr bir uzakl\u0131\u011fa kadar yakla\u015fm\u0131\u015ft\u0131r. Son Yarg\u0131 varolan ger\u00e7eklik durumuna gelir ve \u00f6nceden ger\u00e7ekle\u015fmi\u015f gibi ele al\u0131nan alanlar\u0131n uyumunda bir \u00f6ge meydana getirir yaln\u0131zca. Son Yarg\u0131, kendi ger\u00e7ek do\u011fas\u0131n\u0131 unutturur; bu do\u011fa, d\u00fcnyan\u0131n, Philoctetes gibi -ancak Paracletos’un iyile\u015ftirebilece\u011fi- zehir serpilmi\u015f bir yarayla yaralanmas\u0131n\u0131 gerektirmektedir. Yeni bir Yunan’\u0131n \u00e7eli\u015fkili bir Yunan’\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr\u00fcz: estetik gene bir metafiziktir…<\/p>\n

Bu, ilk olarak hem de son olarak b\u00f6yledir. Bu birlik bir kere k\u0131r\u0131ld\u0131 m\u0131 varl\u0131\u011f\u0131n hi\u00e7bir kendili\u011finden b\u00fct\u00fcnselli\u011fine yer yoktur. Sular\u0131 eski birli\u011fi da\u011f\u0131tm\u0131\u015f olan kaynaklar art\u0131k kesinlikle kurudu ama umutsuz bir bi\u00e7imde susuz kalan yataklar\u0131, d\u00fcnyan\u0131n girdili \u00e7\u0131kt\u0131l\u0131 g\u00f6r\u00fcn\u00fcm\u00fcnde kapat\u0131lmas\u0131 olanaks\u0131z u\u00e7urumlar a\u00e7t\u0131. Demek ki art\u0131k, helenli\u011fin her yeniden do\u011fu\u015funda, estetik ar\u0131 metafizi\u011fe apayr\u0131 bir \u00f6ge olarak az\u00e7ok bilin\u00e7li bir bi\u00e7imde kat\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Sanat \u00fclkesinin d\u0131\u015f\u0131nda kalan her \u015feyin \u00f6z\u00fc zor kullanarak ele ge\u00e7irilmek ve hi\u00e7e indirgenmek istense de; sanat\u0131n bir\u00e7ok alan aras\u0131nda ancak d\u00fcnyan\u0131n y\u0131k\u0131ma u\u011framas\u0131 ve kendi kendine yetemez olmas\u0131 ko\u015fuluyla varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrebilen ve kendi kendinin bilincine varabilen bir alan oldu\u011fu unutulmaya \u00e7al\u0131\u015f\u0131lsa da. Ama, sanat\u0131n t\u00f6zselli\u011fini bu yoldan \u00f6l\u00e7\u00fcs\u00fcz bir bi\u00e7imde y\u00fcceltmek, zorunlu olarak, bi\u00e7imleri hantalla\u015ft\u0131r\u0131r, a\u015f\u0131r\u0131 y\u00fck alt\u0131na sokar, \u00f6yle ki, o ana kadar basit\u00e7e edinilmi\u015f bir veri olan \u015feyi, bi\u00e7imler kendileri \u00fcretmek zorunda kal\u0131rlar; dolay\u0131s\u0131yle kendi a priori etkinlikleri d\u0131\u015fla\u015fmaya ba\u015flamadan, kendi olanaklar\u0131yla kendi \u00f6zel ko\u015fullar\u0131n\u0131, nesneyi ve onu \u00e7evreleyen d\u00fcnyay\u0131 yaratmaya zorlan\u0131rlar.<\/p>\n

Bu bi\u00e7imler i\u00e7in, yaln\u0131zca \u00fcstlenmekle yetinecekleri b\u00fct\u00fcnsellik yoktur. Ayr\u0131ca, bu bi\u00e7imler, ya bi\u00e7im vermek zorunda olduklar\u0131 \u015feyi ta\u015f\u0131yabilmek i\u00e7in onun yo\u011funlu\u011funu art\u0131rmak ya da azaltmak zorundad\u0131rlar, ya da b\u00f6ylece bi\u00e7imler d\u00fcnyas\u0131na, d\u00fcnyan\u0131n yap\u0131sal a\u00e7\u0131dan tamuyarl\u0131 olmay\u0131\u015f\u0131n\u0131 katarak, ele\u015ftirel bir bi\u00e7imde kendi zorunlu nesnelerini ve olanakl\u0131 olan tek \u015feyin i\u00e7 yoklu\u011funu ger\u00e7ekle\u015ftirmenin olanaks\u0131zl\u0131\u011f\u0131n\u0131 g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131karmak zorundad\u0131rlar.<\/p>\n

\u00a0<\/p>\n

\u00c7evirenler: AF\u015eAR T\u0130MU\u00c7\u0130N – MEHMET SERT<\/p>\n","protected":false},"excerpt":{"rendered":"

Y\u0131ld\u0131zl\u0131 g\u00f6ky\u00fcz\u00fcnde, g\u00f6zlerinin \u00f6n\u00fcne serilmi\u015f olan yollar\u0131n, izleyebilecekleri yollar\u0131n haritas\u0131n\u0131 okuyabilen zamanlara ne mutlu! Yollar\u0131 y\u0131ld\u0131zlar\u0131n \u0131\u015f\u0131\u011f\u0131yla ayd\u0131nlanm\u0131\u015f zamanlara ne mutlu! Onlar i\u00e7in her \u015fey yenidir, gene de her \u015fey candand\u0131r; her \u015fey ser\u00fcven kokar ve gene de her \u015fey onlar\u0131nd\u0131r. D\u00fcnya u\u00e7suz bucaks\u0131zd\u0131r, gene de kendilerini d\u00fcnyada g\u00fcvenli duyarlar, \u00e7\u00fcnk\u00fc g\u00f6n\u00fcllerinde yanan ate\u015f y\u0131ld\u0131zlar\u0131n […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[178],"tags":[],"class_list":{"0":"post-4224","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-marksizm"},"yoast_head":"\nKapal\u0131 uygarl\u0131klar | Gy\u00f6rgy Lukacs - 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\/16\/kapali-uygarliklar-gyorgy-lukacs\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Kapal\u0131 uygarl\u0131klar | Gy\u00f6rgy Lukacs\" \/>\n<meta property=\"og:description\" content=\"Y\u0131ld\u0131zl\u0131 g\u00f6ky\u00fcz\u00fcnde, g\u00f6zlerinin \u00f6n\u00fcne serilmi\u015f olan yollar\u0131n, izleyebilecekleri yollar\u0131n haritas\u0131n\u0131 okuyabilen zamanlara ne mutlu! Yollar\u0131 y\u0131ld\u0131zlar\u0131n \u0131\u015f\u0131\u011f\u0131yla ayd\u0131nlanm\u0131\u015f zamanlara ne mutlu! Onlar i\u00e7in her \u015fey yenidir, gene de her \u015fey candand\u0131r; her \u015fey ser\u00fcven kokar ve gene de her \u015fey onlar\u0131nd\u0131r. D\u00fcnya u\u00e7suz bucaks\u0131zd\u0131r, gene de kendilerini d\u00fcnyada g\u00fcvenli duyarlar, \u00e7\u00fcnk\u00fc g\u00f6n\u00fcllerinde yanan ate\u015f y\u0131ld\u0131zlar\u0131n […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/\" \/>\n<meta property=\"og:site_name\" content=\"narteks.net\" \/>\n<meta property=\"article:published_time\" content=\"2010-02-16T11:59:45+00:00\" \/>\n<meta property=\"og:image\" content=\"http:\/\/media-2.web.britannica.com\/eb-media\/75\/10175-004-BE02E209.jpg\" \/>\n<meta name=\"author\" content=\"Tar\u0131k\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@narteks\" \/>\n<meta name=\"twitter:site\" content=\"@narteks\" \/>\n<meta name=\"twitter:label1\" content=\"Yazan:\" \/>\n\t<meta name=\"twitter:data1\" content=\"Tar\u0131k\" \/>\n\t<meta name=\"twitter:label2\" content=\"Tahmini okuma s\u00fcresi\" \/>\n\t<meta name=\"twitter:data2\" content=\"21 dakika\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/\"},\"author\":{\"name\":\"Tar\u0131k\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca\"},\"headline\":\"Kapal\u0131 uygarl\u0131klar | Gy\u00f6rgy Lukacs\",\"datePublished\":\"2010-02-16T11:59:45+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/\"},\"wordCount\":4181,\"commentCount\":0,\"publisher\":{\"@id\":\"https:\/\/narteks.net\/#organization\"},\"image\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/#primaryimage\"},\"thumbnailUrl\":\"http:\/\/media-2.web.britannica.com\/eb-media\/75\/10175-004-BE02E209.jpg\",\"articleSection\":[\"Marksizm\"],\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/\",\"url\":\"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/\",\"name\":\"Kapal\u0131 uygarl\u0131klar | Gy\u00f6rgy Lukacs - narteks.net\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/#primaryimage\"},\"image\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/#primaryimage\"},\"thumbnailUrl\":\"http:\/\/media-2.web.britannica.com\/eb-media\/75\/10175-004-BE02E209.jpg\",\"datePublished\":\"2010-02-16T11:59:45+00:00\",\"breadcrumb\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/#breadcrumb\"},\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/#primaryimage\",\"url\":\"http:\/\/media-2.web.britannica.com\/eb-media\/75\/10175-004-BE02E209.jpg\",\"contentUrl\":\"http:\/\/media-2.web.britannica.com\/eb-media\/75\/10175-004-BE02E209.jpg\"},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Anasayfa\",\"item\":\"https:\/\/narteks.net\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"Kapal\u0131 uygarl\u0131klar | Gy\u00f6rgy Lukacs\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/narteks.net\/#website\",\"url\":\"https:\/\/narteks.net\/\",\"name\":\"narteks.net\",\"description\":\"K\u00fclt\u00fcr Sanat Edebiyat Felsefe\",\"publisher\":{\"@id\":\"https:\/\/narteks.net\/#organization\"},\"alternateName\":\"K\u00fclt\u00fcr Sanat Edebiyat Felsefe\",\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/narteks.net\/?s={search_term_string}\"},\"query-input\":{\"@type\":\"PropertyValueSpecification\",\"valueRequired\":true,\"valueName\":\"search_term_string\"}}],\"inLanguage\":\"tr\"},{\"@type\":\"Organization\",\"@id\":\"https:\/\/narteks.net\/#organization\",\"name\":\"narteks.net\",\"url\":\"https:\/\/narteks.net\/\",\"logo\":{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/logo\/image\/\",\"url\":\"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png\",\"contentUrl\":\"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png\",\"width\":300,\"height\":90,\"caption\":\"narteks.net\"},\"image\":{\"@id\":\"https:\/\/narteks.net\/#\/schema\/logo\/image\/\"},\"sameAs\":[\"https:\/\/x.com\/narteks\",\"https:\/\/instagram.com\/narteksnet\"]},{\"@type\":\"Person\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca\",\"name\":\"Tar\u0131k\",\"image\":{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/image\/\",\"url\":\"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g\",\"contentUrl\":\"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g\",\"caption\":\"Tar\u0131k\"},\"sameAs\":[\"http:\/\/narteks.net\"],\"url\":\"https:\/\/narteks.net\/index.php\/author\/narbak\/\"}]}<\/script>\n<!-- \/ Yoast SEO Premium plugin. -->","yoast_head_json":{"title":"Kapal\u0131 uygarl\u0131klar | Gy\u00f6rgy Lukacs - 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\/16\/kapali-uygarliklar-gyorgy-lukacs\/","og_locale":"tr_TR","og_type":"article","og_title":"Kapal\u0131 uygarl\u0131klar | Gy\u00f6rgy Lukacs","og_description":"Y\u0131ld\u0131zl\u0131 g\u00f6ky\u00fcz\u00fcnde, g\u00f6zlerinin \u00f6n\u00fcne serilmi\u015f olan yollar\u0131n, izleyebilecekleri yollar\u0131n haritas\u0131n\u0131 okuyabilen zamanlara ne mutlu! Yollar\u0131 y\u0131ld\u0131zlar\u0131n \u0131\u015f\u0131\u011f\u0131yla ayd\u0131nlanm\u0131\u015f zamanlara ne mutlu! Onlar i\u00e7in her \u015fey yenidir, gene de her \u015fey candand\u0131r; her \u015fey ser\u00fcven kokar ve gene de her \u015fey onlar\u0131nd\u0131r. D\u00fcnya u\u00e7suz bucaks\u0131zd\u0131r, gene de kendilerini d\u00fcnyada g\u00fcvenli duyarlar, \u00e7\u00fcnk\u00fc g\u00f6n\u00fcllerinde yanan ate\u015f y\u0131ld\u0131zlar\u0131n […]","og_url":"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/","og_site_name":"narteks.net","article_published_time":"2010-02-16T11:59:45+00:00","og_image":[{"url":"http:\/\/media-2.web.britannica.com\/eb-media\/75\/10175-004-BE02E209.jpg","type":"","width":"","height":""}],"author":"Tar\u0131k","twitter_card":"summary_large_image","twitter_creator":"@narteks","twitter_site":"@narteks","twitter_misc":{"Yazan:":"Tar\u0131k","Tahmini okuma s\u00fcresi":"21 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"Kapal\u0131 uygarl\u0131klar | Gy\u00f6rgy Lukacs","datePublished":"2010-02-16T11:59:45+00:00","mainEntityOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/"},"wordCount":4181,"commentCount":0,"publisher":{"@id":"https:\/\/narteks.net\/#organization"},"image":{"@id":"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/#primaryimage"},"thumbnailUrl":"http:\/\/media-2.web.britannica.com\/eb-media\/75\/10175-004-BE02E209.jpg","articleSection":["Marksizm"],"inLanguage":"tr","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/#respond"]}]},{"@type":"WebPage","@id":"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/","url":"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/","name":"Kapal\u0131 uygarl\u0131klar | Gy\u00f6rgy Lukacs - narteks.net","isPartOf":{"@id":"https:\/\/narteks.net\/#website"},"primaryImageOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/#primaryimage"},"image":{"@id":"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/#primaryimage"},"thumbnailUrl":"http:\/\/media-2.web.britannica.com\/eb-media\/75\/10175-004-BE02E209.jpg","datePublished":"2010-02-16T11:59:45+00:00","breadcrumb":{"@id":"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/#breadcrumb"},"inLanguage":"tr","potentialAction":[{"@type":"ReadAction","target":["https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/"]}]},{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/#primaryimage","url":"http:\/\/media-2.web.britannica.com\/eb-media\/75\/10175-004-BE02E209.jpg","contentUrl":"http:\/\/media-2.web.britannica.com\/eb-media\/75\/10175-004-BE02E209.jpg"},{"@type":"BreadcrumbList","@id":"https:\/\/narteks.net\/index.php\/2010\/02\/16\/kapali-uygarliklar-gyorgy-lukacs\/#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Anasayfa","item":"https:\/\/narteks.net\/"},{"@type":"ListItem","position":2,"name":"Kapal\u0131 uygarl\u0131klar | Gy\u00f6rgy Lukacs"}]},{"@type":"WebSite","@id":"https:\/\/narteks.net\/#website","url":"https:\/\/narteks.net\/","name":"narteks.net","description":"K\u00fclt\u00fcr Sanat Edebiyat Felsefe","publisher":{"@id":"https:\/\/narteks.net\/#organization"},"alternateName":"K\u00fclt\u00fcr Sanat Edebiyat Felsefe","potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/narteks.net\/?s={search_term_string}"},"query-input":{"@type":"PropertyValueSpecification","valueRequired":true,"valueName":"search_term_string"}}],"inLanguage":"tr"},{"@type":"Organization","@id":"https:\/\/narteks.net\/#organization","name":"narteks.net","url":"https:\/\/narteks.net\/","logo":{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/narteks.net\/#\/schema\/logo\/image\/","url":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","contentUrl":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","width":300,"height":90,"caption":"narteks.net"},"image":{"@id":"https:\/\/narteks.net\/#\/schema\/logo\/image\/"},"sameAs":["https:\/\/x.com\/narteks","https:\/\/instagram.com\/narteksnet"]},{"@type":"Person","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca","name":"Tar\u0131k","image":{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/narteks.net\/#\/schema\/person\/image\/","url":"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g","contentUrl":"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g","caption":"Tar\u0131k"},"sameAs":["http:\/\/narteks.net"],"url":"https:\/\/narteks.net\/index.php\/author\/narbak\/"}]}},"_links":{"self":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/posts\/4224","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/comments?post=4224"}],"version-history":[{"count":0,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/posts\/4224\/revisions"}],"wp:attachment":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/media?parent=4224"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/categories?post=4224"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/tags?post=4224"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}