{"id":4334,"date":"2010-03-11T15:37:13","date_gmt":"2010-03-11T12:37:13","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/03\/11\/zerduste-giden-yol-bir-nietzsche-anlatisi-will-durant\/"},"modified":"2010-03-11T15:37:13","modified_gmt":"2010-03-11T12:37:13","slug":"zerduste-giden-yol-bir-nietzsche-anlatisi-will-durant","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/03\/11\/zerduste-giden-yol-bir-nietzsche-anlatisi-will-durant\/","title":{"rendered":"Zerd\u00fc\u015ft’e giden yol | Bir Nietzsche Anlat\u0131s\u0131 – Will Durant"},"content":{"rendered":"

\u015eimdi de sanattan, bilime ve “hi\u00e7bir zorbal\u0131\u011f\u0131n n\u00fcfuz edemeyece\u011fi bar\u0131nak” olan felsefeye d\u00f6nd\u00fc. Spinoza gibi o da tutkular\u0131na, onlar\u0131 inceleyerek h\u00e2kim olmaya \u00e7al\u0131\u015ft\u0131: “Bize gereken \u015fey, heyecanlar\u0131n kimyas\u0131d\u0131r.” B\u00f6ylece, bundan sonra yazaca\u011f\u0131 kitap “\u0130nsanca, A\u015f\u0131r\u0131 \u0130nsanca”da (1878-80) psikolog oldu ve bir cerrah\u0131n insans\u0131zl\u0131\u011f\u0131yla, en ince duygular\u0131 ve en benimsenen inan\u00e7lar\u0131 incelemeye ba\u015flad\u0131. Hem de kitab\u0131n\u0131, aleyhinde s\u00f6ylenenlere kulak asmadan, b\u00fct\u00fcn kahramanl\u0131\u011f\u0131yla ad\u0131 ve en ince duygular\u0131 ve en benimsenen inan\u00e7lar\u0131 incelemeye ba\u015flad\u0131. Hem de kitab\u0131n\u0131, aleyhinde s\u00f6ylenenlere kulak asmadan, b\u00fct\u00fcn kahramanl\u0131\u011f\u0131yla ad\u0131 k\u00f6t\u00fcye \u00e7\u0131km\u0131\u015f Voltaire’e adad\u0131.<\/p>\n

Derken, 1879’da hen\u00fcz gen\u00e7ken, madd\u00ee m\u00e2nev\u00ee bir \u00e7\u00f6k\u00fcnt\u00fc i\u00e7inde oldu\u011funu duydu. \u00d6l\u00fcm\u00fcn e\u015fi\u011findeydi sanki. Ve yi\u011fit\u00e7e haz\u0131rlanm\u0131\u015ft\u0131 bu sona: “S\u00f6z ver bana,” diyordu k\u0131z karde\u015fine; “ben \u00f6l\u00fcnce, tabutumun ba\u015f\u0131nda dostlar\u0131mdan ba\u015fka kimseyi bulundurmayacaks\u0131n. Merakl\u0131 kalabal\u0131ktan uzak tutacaks\u0131n beni. \u0130ster rahip olsun, ister ba\u015fka biri, ben savunmas\u0131z kalm\u0131\u015fken, mezar\u0131m\u0131n ba\u015f\u0131nda yalanlar s\u00f6yleyecek kimseleri bulundurmayacaks\u0131n. Mezar\u0131ma \u00f6z\u00fc s\u00f6z\u00fc do\u011fru bir dinsiz gibi ineyim.” Ama iyile\u015fti. Cenaze t\u00f6reninin de ertelenmesi gerekmi\u015fti. Bu hastal\u0131k, onda sa\u011fl\u0131kl\u0131 olma, g\u00fcne\u015f, hayat, kahkaha, raks ve ‘Carmen’in “g\u00fcney m\u00fczi\u011fi” tutkusunu uyand\u0131rd\u0131. Ayn\u0131 zamanda, \u00f6l\u00fcmle sava\u015fmaktan do\u011fan daha g\u00fc\u00e7l\u00fc bir istem kazanm\u0131\u015ft\u0131. Spinoza’n\u0131n do\u011fal s\u0131n\u0131rlara ve insan\u0131n al\u0131n yaz\u0131s\u0131na sevin\u00e7le katlan\u0131\u015f\u0131 gibi, o da ayn\u0131 \u00e7izgiye y\u00fckselmek i\u00e7in b\u00fcy\u00fck bir \u00e7aba g\u00f6sterdi. “Benim b\u00fcy\u00fckl\u00fck form\u00fcl\u00fcm Amo Fati’dir (kader a\u015fk\u0131); yaln\u0131z her gereklili\u011fe katlanmak de\u011fil, ayn\u0131 zamanda onu sevmek;” diyordu. Ne var ki, bunu s\u00f6ylemesi yapmaktan kolayd\u0131.<\/p>\n

Daha sonraki kitaplar\u0131n\u0131n ad\u0131 ‘Sabah K\u0131z\u0131ll\u0131\u011f\u0131’ (1881) ve ‘K\u0131van\u00e7l\u0131 Bilgelik’ (1882), \u015f\u00fckreden bir iyile\u015fme d\u00f6nemini yans\u0131t\u0131r. Bu kitaplarda, daha sonra vereceklerinden daha kibar ve nazik bir dil kullanmaktayd\u0131. Bir y\u0131ldan bu yana durgun g\u00fcnler ge\u00e7irmi\u015fti. \u00dcniversitenin verdi\u011fi maa\u015fla yal\u0131n bir hayat . Gururlu filozof bir ara yumu\u015fam\u0131\u015f, bu ince zay\u0131fl\u0131\u011f\u0131n kurban\u0131 bile olmu\u015ftu: \u00c2\u015f\u0131kt\u0131. Ama sevdi\u011fi Lou Salom\u00e9, a\u015fk\u0131na kar\u015f\u0131l\u0131k g\u00f6stermemi\u015fti. Nietzsche’de, insana rahatl\u0131k vermeyecek keskin bir g\u00f6z ve derin bir bak\u0131\u015f a\u00e7\u0131c\u0131 vard\u0131. Paul R\u00e9e daha az tehlikeli biriydi. Bunun \u00fczerine Nietzsche umutsuzluk i\u00e7inde \u00e7ekip gitti. Giderayak da kad\u0131nlar i\u00e7in \u00f6zdeyi\u015fler savuruyordu. Ger\u00e7ekte safdildi, hevesle doluydu, romantikti, yal\u0131n denecek derecede yumu\u015fakt\u0131. Yumu\u015fakl\u0131\u011fa kar\u015f\u0131 sava\u015f\u0131 da, onu b\u00fcy\u00fck h\u00e2y\u00e2l k\u0131r\u0131kl\u0131\u011f\u0131na u\u011fratan ve hi\u00e7bir zaman iyile\u015fmeyecek bir yara a\u00e7an, o, erdemi i\u00e7inden \u00e7ekip atmak i\u00e7in yapt\u0131\u011f\u0131 giri\u015fimdi.<\/p>\n

Arad\u0131\u011f\u0131 sesi bulamaz olmu\u015ftu: “\u0130nsanlarla ya\u015famak g\u00fc\u00e7, sesini \u00e7\u0131karmadan edemiyor insan.” \u0130talya’dan ge\u00e7erek, Sils-Maria Alplerinende, yukar\u0131 Engadine’ye gitti. Erkek kad\u0131n, herkesten nefret ediyordu. \u0130\u015fte, o yapayaln\u0131z y\u00fcksekliklerde en b\u00fcy\u00fck kitab\u0131n\u0131n ilh\u00e2m\u0131 geldi:
“Oturmu\u015f bekliyordum orada, neyi? Hi\u00e7bir \u015feyi,
Tad\u0131na var\u0131yordum, iyi ve k\u00f6t\u00fc’n\u00fcn \u00f6tesinde,
Bazen ayd\u0131nl\u0131\u011f\u0131n, bazen g\u00f6lgenin;
Derken dostum, ans\u0131z\u0131n bir, ikile\u015fti,
Ve yan\u0131mdan Zerd\u00fc\u015ft ge\u00e7ti.”<\/p>\n

“R\u00fbhu y\u00fckselmi\u015f, kab\u0131ndan ta\u015fm\u0131\u015ft\u0131.” Yeni bir \u00f6\u011fretmen bulmu\u015ftu kendine: Zerd\u00fc\u015ft. Yeni bir tanr\u0131 – \u00dcst\u00fcn \u0130nsan. Ve yeni bir din. \u0130lh\u00e2m\u0131n\u0131n ate\u015fiyle, felsefesi \u015fiire d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fc. “Bir t\u00fcrk\u00fc okuyabilirdim; okuyaca\u011f\u0131m da; bo\u015f bir evde de olsam, yaln\u0131z kendim i\u00e7in de olsa.” Ne b\u00fcy\u00fck yaln\u0131zl\u0131k vard\u0131r bu s\u00f6zlerde! “Ey b\u00fcy\u00fck y\u0131ld\u0131z! Nice olurdu mutlulu\u011fun, ayd\u0131nlatt\u0131klar\u0131 olmasayd\u0131 e\u011fer! Bak! Bilgeli\u011fimden usand\u0131m art\u0131k, \u00e7ok bal toplam\u0131\u015f ar\u0131lar gibi: Eller gerek bana, onu almaya uzanacak!” “Zerd\u00fc\u015ft B\u00f6yle Dedi”yi yazd\u0131. (1883) ve “Richard Wagner’in Venedik’te, r\u00fbhunu teslim etti\u011fi kutsal anlarda” bitirdi. Bu kitap, “Parsifal”e verilen muhte\u015fem bir kar\u015f\u0131l\u0131kt\u0131. Ne var ki, “Parsifal” \u00f6lm\u00fc\u015ft\u00fc.<\/p>\n

Kitap, ger\u00e7ekten Nietzsche’nin \u015f\u00e2heseriydi. Kendi de bunu biliyordu. “Bu eserin \u00f6zel bir yeri var,” diye yaz\u0131yordu sonradan. “\u015eairleri ayn\u0131 solukta anmayal\u0131m; b\u00f6ylesine g\u00fc\u00e7l\u00fc bir eser olmasa gerek… B\u00fct\u00fcn b\u00fcy\u00fck r\u00fbhlar\u0131n can\u0131 ve iyili\u011fi biraraya getirilseydi, ortaya \u00e7\u0131kacak b\u00fct\u00fcn, Zerd\u00fc\u015ft’\u00fcn tek vaizini yaratamazd\u0131.” Ger\u00e7i biraz abartma yok de\u011fil bunda! Ama yine de XIX. y\u00fczy\u0131l\u0131n en b\u00fcy\u00fck kitaplar\u0131ndan biridir. Nietzsche, kitab\u0131n\u0131 bast\u0131rmak i\u00e7in epey g\u00fc\u00e7l\u00fckle kar\u015f\u0131la\u015fm\u0131\u015ft\u0131r. \u0130lk b\u00f6l\u00fcm\u00fcn\u00fcn gecikmesinin nedeni, makinelerin 500.000 il\u00e2hi kitab\u0131 basmakla olu\u015fuydu. Ard\u0131ndan da bir s\u00fcr\u00fc Yah\u00fbdi d\u00fc\u015fman\u0131 bro\u015f\u00fcrler bas\u0131lacakt\u0131. Yay\u0131nevi sahibi son b\u00f6l\u00fcm\u00fc hi\u00e7 basmamaya karar verdi. Para getirmeyece\u011fini d\u00fc\u015f\u00fcn\u00fcyordu. B\u00f6ylece Nietzsche, kitab\u0131n b\u00fct\u00fcn\u00fc bas\u0131labilsin diye, kendi cebinden \u00f6demek zorunda kald\u0131. Ama ancak k\u0131rk kitap sat\u0131lm\u0131\u015f, yedisi arma\u011fan olarak da\u011f\u0131t\u0131lm\u0131\u015ft\u0131; birinden de te\u015fekk\u00fcr gelmi\u015fti yaln\u0131zca. Kimse \u00f6vm\u00fcyordu. Nietzsche kadar yaln\u0131z ki\u015fi olmam\u0131\u015ft\u0131r d\u00fcnyada.<\/p>\n

Zerd\u00fc\u015ft otuz ya\u015f\u0131na gelince, vaktini d\u00fc\u015f\u00fcnmekle ge\u00e7irdi\u011fi da\u011fdan iner. Amac\u0131, \u0130ranl\u0131lar\u0131n Zerd\u00fc\u015ft’\u00fc gibi halka vaaz vermektir. Ama halk ona s\u0131rt\u0131n\u0131 \u00e7evirir ve bir ip cambaz\u0131n\u0131 seyretmeye ba\u015flar. Derken, ip cambaz\u0131 d\u00fc\u015fer ve \u00f6l\u00fcr. Zerd\u00fc\u015ft onu s\u0131rt\u0131na al\u0131p uzakla\u015f\u0131r. “Hayat\u0131n\u0131 tehlikeye att\u0131\u011f\u0131n i\u00e7in, seni kendi ellerimle g\u00f6mece\u011fin,” der. “Tehlike i\u00e7inde ya\u015fa,” diye vaaz veriyordu. “\u015eehirlerinizi Vez\u00fcv’\u00fcn ete\u011finde kurun. Gemilerinizi, bug\u00fcne kadar kimsenin a\u00e7\u0131lmad\u0131\u011f\u0131 denizlere g\u00f6nderin. Seferber olun hep.”<\/p>\n

Zerd\u00fc\u015ft da\u011fdan inerken, ona Tanr\u0131’dan s\u00f6z eden bir ihtiyarla kar\u015f\u0131la\u015f\u0131r. Yaln\u0131z kald\u0131\u011f\u0131nda, i\u00e7inden \u015f\u00f6yle der: “Nas\u0131l olur, bu ihtiyar aziz ormanda ya\u015farken, Tanr\u0131’n\u0131n \u00f6ld\u00fc\u011f\u00fcn\u00fc nas\u0131l duymam\u0131\u015f olur?” Elbette \u00f6lm\u00fc\u015ft\u00fc Tanr\u0131, b\u00fct\u00fcn tanr\u0131lar \u00f6lm\u00fc\u015ft\u00fc.<\/p>\n

“\u00c7\u00fcnk\u00fc eski tanr\u0131lar nice \u00f6nce \u00f6ld\u00fcler. Do\u011frusu, iyi ve k\u0131van\u00e7l\u0131 bir sondu bu, Tanr\u0131lar i\u00e7in!<\/p>\n

Tan a\u011far\u0131rken oyalanarak \u00f6lmediler, nice s\u00f6yleseler de bu yalan! Tersine, bir zamanlar \u00f6lesiye g\u00fclm\u00fc\u015flerdi kahkahalarla!<\/p>\n

Tanr\u0131’n\u0131n kendisinin en z\u0131nd\u0131k\u00e7a s\u00f6z etti\u011fi bir anda olmu\u015ftu bu: “Tek bir Tanr\u0131 vard\u0131! Ba\u015fka tanr\u0131larla \u00e7\u0131kmayacaks\u0131n\u0131z kar\u015f\u0131ma.”<\/p>\n

Ya\u015fl\u0131, sakall\u0131 bir zalim Tanr\u0131, k\u0131skan\u00e7 bir Tanr\u0131, b\u00f6ylece unutuvermi\u015fti kendini. Ve b\u00fct\u00fcn tanr\u0131lar kat\u0131las\u0131ya g\u00fcl\u00fcp tir tir titrediler oturduklar\u0131 yeri ve ba\u011f\u0131rd\u0131lar: “Sofuluk, Tanr\u0131 yok, tanr\u0131lar vard\u0131r demek de\u011fil midir ki?”<\/p>\n

Kulaklar\u0131 olanlar i\u015fitsin!<\/p>\n

B\u00f6yle dedi Zerd\u00fc\u015ft.”<\/p>\n

Ne ne\u015feli bir Tanr\u0131tan\u0131mazl\u0131kt\u0131 bu! “Tanr\u0131lar\u0131n olmay\u0131\u015f\u0131, sofuluk de\u011fil midir?” Tanr\u0131lar olsayd\u0131, ne yaratabilirlerdi ki? Tanr\u0131lar olayd\u0131, nas\u0131l dayanabilirdim kendimin de Tanr\u0131 olmamas\u0131na? Demek ki, tanr\u0131lar yoktur.” Benden daha sofu olmayan varsa, gidip kulak vereyim onun vaazlar\u0131na.”\u00a0 “Yalvar\u0131r\u0131m size karde\u015flerim, topra\u011fa ba\u011fl\u0131 kal\u0131n, sizlere do\u011fa\u00fcst\u00fc umutlardan s\u00f6z edenlere inanmay\u0131n. Zehirleyicidirler onlar. \u0130ster bilsinler, ister bilmesinler.” Nice d\u00fcnk\u00fc ba\u015f kald\u0131ranlar, hayat i\u00e7in gerekli bir uyu\u015fturucu gibi sonunda bu tatl\u0131 zehire d\u00f6n\u00fcyor.\u00a0 “Y\u00fcksek \u0130nsanlar,” onun \u00f6\u011fretisini vaazetmek ve kendilerini haz\u0131lamak i\u00e7in Zerd\u00fc\u015ft’\u00fcn ma\u011faras\u0131nda toplan\u0131rlar; Zerd\u00fc\u015ft bir s\u00fcre onlar\u0131 yaln\u0131z b\u0131rak\u0131r. D\u00f6nd\u00fc\u011f\u00fcnde, “d\u00fcnyay\u0131 kendi s\u00fbretinde yaratm\u0131\u015f olan” (yani m\u00fcmk\u00fcn oldu\u011fu kadar sa\u00e7ma yaratm\u0131\u015f olan) e\u015fe\u011fe, g\u00fcnl\u00fck sunmakta olduklar\u0131n\u0131 g\u00f6r\u00fcr. Pek ahl\u00e2ksal bir davran\u0131\u015f de\u011filse de, metin \u015f\u00f6yle devam eder:<\/p>\n

“\u0130yi ya da k\u00f6t\u00fc bir \u015fey yaratmas\u0131 gereken, do\u011frusu ilkin yok edici olmal\u0131; de\u011ferleri parampar\u00e7a etmeli.<\/p>\n

B\u00f6ylece en y\u00fcksek k\u00f6t\u00fc, en y\u00fcksek iyili\u011fin bir par\u00e7as\u0131 olur. Ama bu yarat\u0131c\u0131 iyilikti.<\/p>\n

Bunun \u00fcst\u00fcne konu\u015fal\u0131m, nice k\u00f6t\u00fc olsa bile, ey bilgeler bilgileri. Susmak daha k\u00f6t\u00fcd\u00fcr; a\u00e7\u0131klanmayan ger\u00e7ekler zehirler insan\u0131 sonradan.<\/p>\n

Ger\u00e7eklerimizden dolay\u0131 bir \u015fey patlayacaksa, patlas\u0131n vars\u0131n! Daha nice evler var kurulmas\u0131 gereken.<\/p>\n

B\u00f6yle dedi Zerd\u00fc\u015ft.”<\/p>\n

Sayg\u0131s\u0131zca bir i\u015f mi bu? Ama Zerd\u00fc\u015ft; “Kimse kimseye nas\u0131l sayg\u0131 g\u00f6sterilmesi gerekti\u011fini bilmiyor art\u0131k,” diye yak\u0131n\u0131yor ve kendisi i\u00e7in ‘Tanr\u0131’ya inanmayanlar\u0131n en sofusu” diyor. \u0130nanca \u00f6zlem duyuyor; kendisi gibi “b\u00fcy\u00fck nefretin ac\u0131s\u0131n\u0131 \u00e7eken, Tanr\u0131’n\u0131n \u00f6lm\u00fc\u015f oldu\u011funu ve hen\u00fcz hi\u00e7bir Tanr\u0131’n\u0131n be\u015fikte ve kundakta olmad\u0131\u011f\u0131n\u0131 bilen kimseler i\u00e7in” ac\u0131 duyuyor. Derken yeni bir Tanr\u0131’n\u0131n ad\u0131n\u0131 a\u00e7\u0131kl\u0131yor:<\/p>\n

“\u00d6ld\u00fc b\u00fct\u00fcn tanr\u0131lar; \u015fimdi art\u0131k \u00fcst\u00fcn insan ya\u015fas\u0131n, istemimiz…<\/p>\n

Size \u00fcst\u00fcn insan\u0131 \u00f6\u011fretiyorum. \u0130nsan a\u015f\u0131lmas\u0131 gereken bir \u015feydir. Onu a\u015fmak i\u00e7in ne yapt\u0131n\u0131z?..<\/p>\n

\u0130nsanda b\u00fcy\u00fck olan \u015fey, onun hedef de\u011fil, k\u00f6pr\u00fc olu\u015fudur. \u0130nsan\u0131n sevilecek yan\u0131 bir ge\u00e7i\u015f ve y\u0131k\u0131m olu\u015fudur.<\/p>\n

Kendilerini mahvederek ya\u015famay\u0131 bilenleri severim ben, \u00e7\u00fcnk\u00fc onlard\u0131r \u00f6teye gidenler.<\/p>\n

B\u00fcy\u00fck nefret duyanlar\u0131 severim ben, \u00e7\u00fcnk\u00fc onlard\u0131r ger\u00e7ek tapanlar, \u00f6teki k\u0131y\u0131n\u0131n \u00f6zlemini \u00e7eken onlard\u0131.<\/p>\n

Mahvolmak ve kurban edilmek i\u00e7in, y\u0131ld\u0131zlar\u0131n \u00f6tesinde bir neden aramayanlar\u0131 severim ben, toprak bir g\u00fcn \u00fcst\u00fcn insan\u0131n topra\u011f\u0131 olsun diye, kendilerini topra\u011fa kurban edenleri severim.<\/p>\n

Hedefini belirleme zaman\u0131 gelmi\u015ftir insan\u0131n. En y\u00fcksek umudunun tohumunu dikmek zaman\u0131 gelmi\u015ftir insan\u0131n…<\/p>\n

Deyin bana karde\u015flerim, insanl\u0131\u011f\u0131n hedefi yoksa, insanl\u0131k yok demek de\u011fil midir?<\/p>\n

En uzak adama kar\u015f\u0131 duydu\u011funuz sevgi, kom\u015funuza olan sevginizin \u00fcst\u00fcndedir.”<\/p>\n

Nietzsche her okurun, kendini \u00fcst\u00fcn insan olarak d\u00fc\u015f\u00fcnece\u011fini \u00f6nceden g\u00f6r\u00fcr gibi oluyor. Buna kar\u015f\u0131 tedbir almak i\u00e7in de \u00fcst\u00fcn-insan\u0131n hen\u00fcz do\u011fmad\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyor. Biz ancak onun \u00f6nc\u00fcleri olabiliriz, onun yeti\u015fece\u011fi toprak olabiliriz. “Yetene\u011finizin \u00f6tesinde bir \u015fey istemeyin kendinizden.” Yaln\u0131zca \u00fcst\u00fcn insan\u0131n tan\u0131yaca\u011f\u0131 mutluluk, bizim i\u00e7in de\u011fildir. En iyi hedefimiz \u00e7al\u0131\u015fmakt\u0131r bizim. “Uzun bir s\u00fcre mutlulu\u011fum i\u00e7in \u00e7abalamay\u0131 b\u0131rakt\u0131m. \u015eimdi i\u015fim i\u00e7in \u00e7abal\u0131yorum yaln\u0131zca.”<\/p>\n

Nietzsche Tanr\u0131’y\u0131 kendi g\u00f6r\u00fcnt\u00fcs\u00fcnden yaratm\u0131\u015f olmas\u0131ndan ho\u015fnut de\u011fil; kendini \u00f6l\u00fcms\u00fcz yapmak zorunlulu\u011funu duymaktad\u0131r. \u00dcst\u00fcn-insandan sonra, sonras\u0131z tekrar gelmektedir. Her \u015fey tekrarlanacak, en ince ayr\u0131nt\u0131s\u0131na kadar, say\u0131s\u0131z defalarca. Nietzsch’de, kan, sil\u00e2h ve pi\u015fmanl\u0131k Almanya’s\u0131 ve bilgisizlik \u00e7a\u011f\u0131ndan Zerd\u00fc\u015ft’e kadar, insan zihninin b\u00fct\u00fcn erdemleri de tekrar tekrar gelecektir. Korkun\u00e7 bir \u00f6\u011freti. Evet deyicili\u011fin ve hayat\u0131n kabul\u00fcn\u00fcn en son ve g\u00fc\u00e7l\u00fc bi\u00e7imi. Nas\u0131l olurdu bu? Ger\u00e7e\u011fin m\u00fcmk\u00fcn olan t\u00fcrl\u00fc kar\u0131\u015f\u0131mlar\u0131 s\u0131n\u0131rl\u0131d\u0131r, zaman sonsuzdur. G\u00fcn\u00fcn birinde ister istemez hayat ile madde, bir zamanki bi\u00e7imlerine d\u00f6necektir ve bu al\u0131n yaz\u0131s\u0131 da, yine b\u00fct\u00fcn tarihin dolamba\u00e7l\u0131 yolunu yeniden d\u00f6necektir. Gerekircilik bizi b\u00f6yle bir \u00e7\u0131kmaza sokuyor i\u015fte. Zerd\u00fc\u015ft’\u00fcn bu son dersini vermekten niye \u00e7ekindi\u011fi anla\u015f\u0131l\u0131yor. Korkuyor, titriyor, geri \u00e7ekiliyordu. Derken bir ses geldi: “Ne d\u00fc\u015f\u00fcn\u00fcrs\u00fcn kendini, ey Zerd\u00fc\u015ft! De diyece\u011fini de, parampar\u00e7a ol!”<\/p>\n

Felsefenin \u00d6yk\u00fcs\u00fc – Will Durant
T\u00fcrk\u00e7esi: Ender G\u00fcrol<\/p>\n","protected":false},"excerpt":{"rendered":"

\u015eimdi de sanattan, bilime ve “hi\u00e7bir zorbal\u0131\u011f\u0131n n\u00fcfuz edemeyece\u011fi bar\u0131nak” olan felsefeye d\u00f6nd\u00fc. Spinoza gibi o da tutkular\u0131na, onlar\u0131 inceleyerek h\u00e2kim olmaya \u00e7al\u0131\u015ft\u0131: “Bize gereken \u015fey, heyecanlar\u0131n kimyas\u0131d\u0131r.” B\u00f6ylece, bundan sonra yazaca\u011f\u0131 kitap “\u0130nsanca, A\u015f\u0131r\u0131 \u0130nsanca”da (1878-80) psikolog oldu ve bir cerrah\u0131n insans\u0131zl\u0131\u011f\u0131yla, en ince duygular\u0131 ve en benimsenen inan\u00e7lar\u0131 incelemeye ba\u015flad\u0131. Hem de kitab\u0131n\u0131, […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[73],"tags":[],"class_list":{"0":"post-4334","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-friedrich-wilhelm-nietzsche"},"yoast_head":"\nZerd\u00fc\u015ft'e giden yol | Bir Nietzsche Anlat\u0131s\u0131 - Will Durant - 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\/03\/11\/zerduste-giden-yol-bir-nietzsche-anlatisi-will-durant\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Zerd\u00fc\u015ft'e giden yol | Bir Nietzsche Anlat\u0131s\u0131 - Will Durant\" \/>\n<meta property=\"og:description\" content=\"\u015eimdi de sanattan, bilime ve “hi\u00e7bir zorbal\u0131\u011f\u0131n n\u00fcfuz edemeyece\u011fi bar\u0131nak” olan felsefeye d\u00f6nd\u00fc. 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