![](\"http:\/\/www.webstore.fr\/eze\/village\/ang\/images\/nietzsche_portrait.jpg\")
“Bir g\u00fcn baya\u011f\u0131 k\u00f6m\u00fcr ‘Niye b\u00f6yle sertsin!’ demi\u015f elmasa. ‘Biz seninle yak\u0131n akraba de\u011fil miyiz ki?’<\/p>\n“Bir g\u00fcn baya\u011f\u0131 k\u00f6m\u00fcr ‘Niye b\u00f6yle sertsin!’ demi\u015f elmasa. ‘Biz seninle yak\u0131n akraba de\u011fil miyiz ki?’<\/p>\n
Niye b\u00f6yle yumu\u015faks\u0131n\u0131z? Karde\u015flerim, size soruyorum: siz benim, -karde\u015flerim de\u011fil misiniz?<\/p>\n
Neden b\u00f6yle yumu\u015fak, b\u00f6yle uysal, b\u00f6yle verimser? Neden y\u00fcreklerinizde bunca yads\u0131ma, bunca verinme var? Neden bak\u0131\u015flar\u0131n\u0131zda bunca az yarg\u0131 var?<\/p>\n
Peki siz yazg\u0131 olmak, amans\u0131z ki\u015filer olmak istemezseniz, bir g\u00fcn benimle nas\u0131l, iller a\u00e7abilirsiniz?<\/p>\n
Peki sertli\u011finiz \u00e7akmak ve kesmek ve par\u00e7a par\u00e7a etmek istemezse, bir g\u00fcn benimle nas\u0131l, yaratabilirsiniz?<\/p>\n
Yarat\u0131c\u0131lar sert olurlar da. Elinizi biny\u0131llara basmak, balmumuna basar gibi basmak, mutluluk say\u0131lmal\u0131 sizce, –<\/p>\n
-mutluluk, biny\u0131llar\u0131n istemine yazmak, tun\u00e7 \u00fcst\u00fcne yazar gibi yazmak, -tun\u00e7tan daha sert, tun\u00e7tan daha soylu. Ancak en soylu ki\u015filer sert olur tepeden t\u0131rna\u011fa.<\/p>\n
\u015eu yeni levhay\u0131 yerle\u015ftiriyorum \u00fcst\u00fcn\u00fcze, karde\u015flerim: sert olun!-“<\/p>\n
G\u00fc\u00e7 \u0130stemi, Nietzsche\u2019nin felsefesindeki en \u00f6nemli d\u00fc\u015f\u00fcncedir. Bu d\u00fc\u015f\u00fcnceyi iki kaynaktan geli\u015ftirir: Schopenhauer\u2019in ve Eski Yunanl\u0131lar\u0131n d\u00fc\u015f\u00fcn hayatlar\u0131ndan. Schopenhauer, d\u00fcnyan\u0131n \u00e7ok g\u00fc\u00e7l\u00fc ve k\u00f6r olan tek bir istem taraf\u0131ndan y\u00f6netildi\u011fi \u015feklindeki eski do\u011fu inanc\u0131n\u0131 devralm\u0131\u015ft\u0131. Nietzsche, bu fikrin i\u00e7indeki potansiyeli g\u00f6r\u00fcr ve onu insan ili\u015fkilerine uyarlar. Nietzsche, anlatt\u0131\u011f\u0131na g\u00f6re, Yunan K\u00fclt\u00fcr\u00fc\u2019n\u00fc ara\u015ft\u0131r\u0131rken, Yunanl\u0131lar\u0131 harekete ge\u00e7irenin herhangi bir yararl\u0131 \u015fey veya do\u011frudan bir avantaj\u0131n de\u011fil, g\u00fc\u00e7 ve iktidar elde etmeye y\u00f6nelik bir \u00e7aba oldu\u011funu farkeder.<\/p>\n
Nietzsche bundan, t\u00fcm insanl\u0131\u011f\u0131n g\u00fc\u00e7 ve iktidar istemi taraf\u0131ndan y\u00f6nlendirildi\u011fi sonucunu \u00e7\u0131kar\u0131r. Ona g\u00f6re, t\u00fcm eylemlerimizin temel d\u00fcrt\u00fcs\u00fc i\u015fte bu enerji kayna\u011f\u0131ndan beslenir. G\u00fc\u00e7 istemi \u00e7o\u011funlukla ba\u015fka birtak\u0131m \u015fekillerde, yani \u015fekil de\u011fi\u015ftirerek, ortaya \u00e7\u0131k\u0131yor, ancak daima mevcuttu. H\u0131ristiyanl\u0131k, \u00f6ng\u00f6rd\u00fc\u011f\u00fc tevazu, sevgi ve merhamet ile, g\u00f6r\u00fcn\u00fc\u015fe g\u00f6re daima tersini iddia etmekteydi. Ger\u00e7ekte bu, hastal\u0131kl\u0131 bir sapk\u0131nl\u0131ktan ba\u015fka bir \u015fey de\u011fildi. H\u0131ristiyanl\u0131k, Romal\u0131lar\u2019\u0131n k\u00f6le zihniyetinden do\u011fmu\u015f ve bu k\u00f6le zihniyetini hi\u00e7bir zaman \u00fcst\u00fcnden atamam\u0131\u015ft\u0131. H\u0131ristiyanl\u0131\u011f\u2019\u0131n g\u00fc\u00e7 ve iktidar istemi, s\u0131rlar\u0131 daha kolay anla\u015f\u0131labilir g\u00fc\u00e7l\u00fc ki\u015filerin de\u011fil, k\u00f6le olanlar\u0131n istemiydi.<\/p>\n
Nietzsche, insanlar\u0131n geli\u015ftirdi\u011fi kal\u0131plar\u0131 analiz etmeye soyundu\u011funda, onun g\u00fc\u00e7 istemi \u00e7ok yararl\u0131 bir ara\u00e7 olarak ortaya \u00e7\u0131kar. Eskiden soylu ve sayg\u0131de\u011fer bir fedakarl\u0131ktan kaynakland\u0131\u011f\u0131 san\u0131lan eylemler, Nietzsche taraf\u0131ndan hasta ve yozla\u015fm\u0131\u015f eylemler olarak de\u015fifre ediliyordu.<\/p>\n
Ne var ki Nietzsche\u2019nin felsefe yapma eylemi, iki itiraza yan\u0131t vermemektedir. E\u011fer tek \u00f6l\u00e7ek g\u00fc\u00e7 istemiyse, nas\u0131l oluyor da, o istemin do\u011frultular\u0131na uymak istemeyen eylemler, k\u00f6t\u00fcden ba\u015fka bir \u015fey olabiliyorlar? Ve, azizlerin g\u00fc\u00e7 istemlerini ba\u015fkalar\u0131 \u00fczerinde de\u011fil de, kendileri \u00fczerinde uygulad\u0131klar\u0131 sav\u0131, bu d\u00fc\u015f\u00fcnceyi \u00f6yle \u00e7ok y\u00f6nl\u00fc uygulayabilme imk\u00e2n\u0131 veriyor ki, sonunda bu d\u00fc\u015f\u00fcnce bizlere hemen hemen hi\u00e7bir \u015feyi a\u00e7\u0131klayamamaktad\u0131r. \u0130kincisi, Nietzsche\u2019nin g\u00fc\u00e7 istemi \u00e7ok d\u00f6ng\u00fcsel bir d\u00fc\u015f\u00fcnce: Evreni anlama \u00e7abam\u0131z e\u011fer g\u00fc\u00e7 isteminden esinleniyorsa, o zaman Nietzsche\u2019nin g\u00fc\u00e7 istemine dair tasar\u0131m\u0131 \u015f\u00fcphesiz evreni anlama \u00e7abas\u0131ndan kaynaklan\u0131yor.<\/p>\n
Ama b\u0131rakal\u0131m, bu derin ve ayn\u0131 zamanda tehlikeli fikirle ilgili son s\u00f6z\u00fc Nietzsche\u2019nin kendisi s\u00f6ylesin:<\/p>\n
“G\u00fc\u00e7 ve iktidar h\u0131rs\u0131 de\u011fi\u015fikli\u011fe u\u011frad\u0131, ama o ayn\u0131 yanarda\u011f h\u00e2l\u00e2 yan\u0131p duruyor; sab\u0131rs\u0131zl\u0131k ve s\u0131n\u0131rs\u0131z sevgi kurban istiyor; ve \u00f6nceleri ‘tanr\u0131 a\u015fk\u0131na’ yap\u0131lan \u015feyler, \u015fimdilerde para u\u011fruna yap\u0131l\u0131yor, ki, bu da en y\u00fcksek g\u00fc\u00e7 ve iktidar duygusu ve iyi hissetmeyi sa\u011fl\u0131yor.” (Sabah Alacas\u0131, 204)<\/p>\n
Kaynak: 90 Dakikada Nietzsche<\/p>\n
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G\u00fc\u00e7 \u0130stenci – Der Wille zur Macht – will to power<\/strong><\/p>\n ——————————————————————————– Nihilist Nietzsche g\u00fcvenlikten yoksun bir d\u00fcnyaya, kendi \u00f6z-duygusuna a\u00e7 insanl\u0131\u011fa, Tanr\u0131s\u0131 \u00f6lmekte olan bir topluma asl\u0131nda bunun b\u00f6yle olmas\u0131 gerekti\u011fini bildirdi. Immanuel Kant\u2019\u0131n “insanl\u0131\u011f\u0131n yamuk tahtas\u0131ndan do\u011fru hi\u00e7bir\u015fey yap\u0131lamaz” moral buyrumu ile b\u00fct\u00fcn\u00fcyle uyumlu bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc ve bir ruh durumu geli\u015ftirdi. Bu \u00fcrpertici olgusall\u0131k alg\u0131s\u0131 zemininde G\u00fc\u00e7 \u0130stenci hi\u00e7 ku\u015fkuszu kurtar\u0131c\u0131yd\u0131.<\/p>\n G\u00fc\u00e7 \u0130stenci, kendi eyti\u015fimi gere\u011fi, isten\u00e7 filan de\u011fil ama g\u00fc\u00e7s\u00fcz olan\u0131n itkisidir. G\u00fc\u00e7 \u0130stenci \u00f6zg\u00fcr isten\u00e7 de\u011fildir; tersine, g\u00fcd\u00fcs\u00fc bilin\u00e7sizdir, tam olarak Sigmund Freud\u2019un \u00fcst-ben dedi\u011fi bilin\u00e7siz bir sald\u0131rganl\u0131k e\u011filimidir. Bir isten\u00e7 de\u011fil ama denetlenemeyen bir tutkudur, us a\u00e7\u0131s\u0131ndan salt bir k\u00f6lelik anlat\u0131m\u0131d\u0131r, d\u0131\u015fsal bir g\u00fcce ba\u011f\u0131ml\u0131l\u0131\u011f\u0131n ele verili\u015fidir. Ve us tutkuya boyun e\u011fer: T\u00fcm de\u011ferleri de\u011fersizle\u015ftirilen mant\u0131k \u00f6zg\u00fcr istenci de de\u011fersizle\u015ftirir, e.d. yok eder.<\/p>\n G\u00fc\u00e7 \u0130stenci ba\u015fka isten\u00e7leri tan\u0131maz. Tersine, yetkecili\u011fini dolays\u0131zca g\u00f6sterir. Varolma ko\u015fulunda bar\u0131\u015f\u00e7\u0131ll\u0131\u011f\u0131, zorun ve zorbal\u0131\u011f\u0131n ortadan kalk\u0131\u015f\u0131 olarak t\u00fcreyi, en \u00f6zsel e\u015fitli\u011fi, k\u0131saca insanl\u0131\u011f\u0131n \u00fczerinde anla\u015fabilece\u011fi en k\u00fc\u00e7\u00fck ussall\u0131k d\u00fczeyini bile tan\u0131maz.<\/p>\n Nietzsche\u2019nin istedi\u011fi G\u00fc\u00e7 hi\u00e7 ku\u015fkusuz Do\u011faya de\u011fil ama \u0130nsana kar\u015f\u0131d\u0131r. Ruh\u00e7\u00f6z\u00fcmsel olarak, dolays\u0131zca bir paranoya belirtisi, bilin\u00e7siz bir korkunun anlat\u0131m\u0131d\u0131r. Nietzsche\u2019nin s\u00fcr\u00fc dedi\u011fi insanl\u0131k i\u00e7in duydu\u011fu nefretin bir ba\u015fka terimde beliri\u015fidir.<\/p>\n \u0130nanc\u0131n\u0131 \u00f6ld\u00fcren, varolu\u015ftaki anlam ve de\u011ferini yitiren, insan do\u011fas\u0131n\u0131n kendisine yabanc\u0131la\u015fan Nietzsche g\u00fc\u00e7s\u00fcz, m\u0131zm\u0131z bir karakterdi \u00e7\u00fcnk\u00fc egosunun kar\u015f\u0131s\u0131nda yaln\u0131zca onun olumsuzlanmas\u0131n\u0131, \u2018ba\u015fka\u2019y\u0131, o olmayan, onun s\u0131n\u0131r\u0131 ve sonu olan bir g\u00f6zda\u011f\u0131n\u0131 alg\u0131l\u0131yor ve duyumsuyordu. Nietzsche g\u00fc\u00e7 istiyordu, ama istedi\u011fi g\u00fc\u00e7 kesinlikle insana ve insanl\u0131\u011fa g\u00fcven duygusuyla birle\u015fen Erdem de\u011fildi. Nietzsche o g\u00fcl\u00fcn\u00e7 \u00fcst\u00fcn-insan tasar\u0131m\u0131nda bir yabanc\u0131lar, bir yar\u0131\u015fmac\u0131lar, bir has\u0131mlar toplumunda yiten modern bireyin \u00e7ok yayg\u0131n, ama yayg\u0131n oldu\u011fu denli de budalaca ve tehlikeli \u00f6zlemine anlat\u0131m verdi. Buna g\u00f6re, Nietzsche\u2019ye son y\u00fcklenen s\u0131fatlardan biri de do\u011falc\u0131l\u0131kt\u0131r. Nietzsche\u2019yi iyi tan\u0131yan, d\u00fc\u015f\u00fcn\u00fcr\u00fcn dengeli bir tablosunu \u00e7izdi\u011fi ve her sav\u0131n\u0131 bir d\u00fczine al\u0131nt\u0131 ile destekledi\u011fi ileri s\u00fcr\u00fclen bir yazar unlar\u0131 s\u00f6yler (Nietzsche: Naturalism and Interpretation. Christopher Cox. Berkeley: University of California Press, 1999. Pp. xvi + 270. $45.00.) :<\/p>\n “the apparent dogmatism of will to power and becoming is mitigated by perspectivism, which grants that will to power and becoming are themselves interpretations, yet ones that are better by naturalistic standards\u2019\u2019 :: \u2018\u2018 g\u00fc\u00e7 istenci ve olu\u015fun g\u00f6r\u00fcn\u00fcrdeki inak\u00e7\u0131l\u0131\u011f\u0131 g\u00fc\u00e7 istencinin ve olu\u015fun kendilerinin yorumlar oldu\u011fuklar\u0131n\u0131, ama do\u011falc\u0131 \u00f6l\u00e7\u00fcnlere g\u00f6re daha iyi yorumlar olduklar\u0131n\u0131 kabul eden perspektivizm taraf\u0131ndan yumu\u015fat\u0131l\u0131r” (s. 106).<\/p>\n Nietzsche\u2019de (ve anlat\u0131m\u0131 oldu\u011fu modern bilin\u00e7 yap\u0131s\u0131nda) berbat ve tehlikeli olan \u015fey tam olarak bu yorumun kendisinin anlatt\u0131\u011f\u0131 \u00f6zg\u00fcrl\u00fck yoksunlu\u011fudur: Do\u011falc\u0131l\u0131k. Do\u011fa Tinin \u00fczerine ve \u00f6n\u00fcne \u00e7\u0131kar\u0131l\u0131r, ve tutkunun usa, d\u00fcrt\u00fcn\u00fcn sa\u011fduyuya birincilli\u011finde diretilmesi \u00f6l\u00e7\u00fcs\u00fcnde, nihilizm kendi do\u011fas\u0131n\u0131 sergiler. G\u00f6r\u00fcnen \u015fey perspektivist-g\u00f6reci olman\u0131n tam tersidir \u00e7\u00fcnk\u00fc do\u011fal olan zorunlu oland\u0131r, g\u00f6reli de\u011fil. Yine bu d\u00fczeye dek Do\u011fan\u0131n sa\u011flad\u0131\u011f\u0131 \u00f6l\u00e7\u00fcnler ger\u00e7ekten de iyinin ve k\u00f6t\u00fcn\u00fcn \u00f6tesindedir ve buna g\u00f6re \u2018daha iyi\u2019 olduklar\u0131 de\u011fil ama yaln\u0131zca do\u011fal olduklar\u0131 s\u00f6ylenebilir. Do\u011fal olan hi\u00e7 ku\u015fkusuz moral de\u011fer kategorilerinin alt\u0131nda durmaz. \u00c7\u00fcnk\u00fc zorunludur, \u00f6zg\u00fcr de\u011fil. Do\u011fa Hak kavram\u0131n\u0131 i\u00e7ermez. Nietzsche\u2019de \u2018\u2018y\u00fcksek\u2019\u2019 olan \u015fey ger\u00e7ekte alt ya da do\u011fal oland\u0131r, tinsel olan de\u011fil. T\u00fcre yasan\u0131n ger\u00e7ekle\u015fmesidir, ama \u00fcst-insan\u0131n ger\u00e7ekle\u015ftirmesi gereken yasa do\u011fa yasas\u0131d\u0131r.<\/p>\n B\u00f6yle bak\u0131\u015f a\u00e7\u0131s\u0131ndan, istenen g\u00fc\u00e7 ba\u015fkalar\u0131n\u0131n g\u00fc\u00e7s\u00fczl\u00fckleri pahas\u0131nad\u0131r. G\u00fc\u00e7 \u0130stenci g\u00fc\u00e7 istemi, g\u00fc\u00e7l\u00fc olma iste\u011fi de\u011fildir. G\u00fc\u00e7 \u0130stenci istencini dayatma hakk\u0131n\u0131n uygulanmas\u0131d\u0131r. S\u00fcr\u00fcy\u00fc varsayar.<\/p>\n G\u00fc\u00e7 \u0130stenci kendi eyti\u015fimi gere\u011fi zor ve \u015fiddet istencinde somutla\u015f\u0131r. \u2018Zor\u2019 kendini g\u00fc\u00e7 kavram\u0131n\u0131n arkas\u0131nda gizleyen yaban\u0131ll\u0131kt\u0131r. Ba\u015fka bir deyi\u015fle, sald\u0131rganl\u0131kt\u0131r. \u0130\u015fi yokediciliktir.<\/p>\n Nietzsche g\u00fc\u00e7s\u00fczd\u00fc \u00e7\u00fcnk\u00fc d\u00fcnyas\u0131 \u0130yi, Ger\u00e7ek, G\u00fczel hi\u00e7bir\u015fey i\u00e7ermeyen de\u011fer yoksunu bir d\u00fcnyayd\u0131. T\u0131pk\u0131 bilinci gibi. T\u00fcm d\u00fcnya kar\u015f\u0131s\u0131nda g\u00fc\u00e7s\u00fczd\u00fc. Ama zay\u0131fl\u0131\u011f\u0131n \u00e7\u0131karsamas\u0131 bir nefret duygusundan ba\u015fka bir\u015fey de\u011fildir. Nietzsche d\u00fcnyadan, insanl\u0131ktan nefret etti.<\/p>\n Nietzsche do\u011fan\u0131n g\u00fc\u00e7leri kar\u015f\u0131s\u0131nda de\u011fil ama insan kar\u015f\u0131s\u0131nda g\u00fc\u00e7s\u00fczd\u00fc. \u0130nsanlar kar\u015f\u0131s\u0131nda insan oldu\u011funu anlamay\u0131 ba\u015faramad\u0131: Sevme ve sevilme yetene\u011fi y\u0131k\u0131lm\u0131\u015ft\u0131. De\u011fer bilmeyi ba\u015faramad\u0131. \u0130nsanlar\u0131 ne denli g\u00fc\u00e7l\u00fc g\u00f6rd\u00fcyse, onlar\u0131 usa ve erdeme ve t\u00fcreye ne denli ba\u011fl\u0131 g\u00f6rd\u00fcyse, kendi hi\u00e7li\u011fini o denli derinden duydu, nefreti o denli ye\u011finle\u015fti, ve herkesten \u00f6nce erdemsizli\u011fi g\u00fc\u00e7s\u00fczl\u00fck olarak g\u00f6ren Sokrates’ten, \u2018moral manyak\u2019 oldu\u011funu s\u00f6yledi\u011fi bu en y\u00fcrekli, en g\u00fc\u00e7l\u00fc bireyden nefret etti.<\/p>\n G\u00fc\u00e7l\u00fc insan Nietzsche i\u00e7in paras\u0131, mal\u0131 m\u00fclk\u00fc, politik yetkesi ya da \u00fcn\u00fc olan, varolu\u015fun anlam\u0131n\u0131 d\u0131\u015fsall\u0131klarda bulan mut\u00e7u soytar\u0131 de\u011fildi. T\u00fcm bu t\u00fcr \u00f6\u011feler \u00f6zsel olarak insana d\u0131\u015fsald\u0131r, ve Nietzsche bunlar\u0131 ger\u00e7ek g\u00fc\u00e7 kayna\u011f\u0131 olarak g\u00f6rmedi. Nietzsche Ger\u00e7ek, G\u00fczel ve \u0130yiden yana olmakla, insan \u00f6z\u00fcn\u00fc do\u011frulamakla g\u00fc\u00e7l\u00fc olan insandan, erdemli insandan nefret etti.<\/p>\n Nietzsche insanl\u0131ktan ku\u015fku duyar, insan bir us de\u011fil ama bir i\u00e7g\u00fcd\u00fc varl\u0131\u011f\u0131 oldu\u011funa inan\u0131r ve buna g\u00f6re varg\u0131lar \u00e7\u0131kar\u0131r. Tan\u0131d\u0131\u011f\u0131, bildi\u011fi, bir par\u00e7as\u0131 oldu\u011fu insanl\u0131k alan\u0131nda hi\u00e7 de yan\u0131l\u0131yor gibi g\u00f6r\u00fcnmez. Tersine, i\u015flerin y\u00fcr\u00fcrl\u00fckteki durumuna kavramsal anlat\u0131m verir. Tanr\u0131s\u0131 \u00f6len bir insanl\u0131k i\u00e7in duyuncun da \u00f6ld\u00fc\u011f\u00fcn\u00fc ileri s\u00fcrerken b\u00fct\u00fcn\u00fcyle tutarl\u0131, b\u00fct\u00fcn\u00fcyle ge\u00e7erli, b\u00fct\u00fcn\u00fcyle ger\u00e7ek bir nihilist uslamlamay\u0131 form\u00fcle eder. Ya\u015fam\u0131n kendisi s\u00f6z konusu oldu\u011fu s\u00fcrece, Nietzsche\u2019ye \u00f6nc\u00fcllerinin tutarl\u0131 varg\u0131lar\u0131n\u0131 g\u00f6rmeyi, t\u00fcretmeyi, ve do\u011frulamay\u0131 beceremeyen m\u0131zm\u0131z pozitivistlerden, varolu\u015f\u00e7ulardan, \u00f6zdek\u00e7ilerdan daha fazla \u00f6nem vermeliyiz. Modern d\u00fcnya ger\u00e7ekten de insan do\u011fs\u0131nda yatan canavarl\u0131\u011f\u0131n bir sonucu olarak b\u00fct\u00fcn tarihinde ilk kez bir k\u00fcresel \u00f6l\u00fcm-kal\u0131m sorunu ile kar\u015f\u0131 kar\u015f\u0131ya gelmi\u015ftir. Modern birey ve onun modern devleti Nietzsche\u2019nin en \u00e7o\u011fundan ka\u011f\u0131t ve m\u00fcrekkep d\u00fczleminde edimselle\u015ftirdi\u011fi korku-nefret-sald\u0131rganl\u0131k temas\u0131n\u0131 Ya\u015fam\u0131n kendisinin ortas\u0131nda normal bir varolu\u015f ko\u015fuluna \u00e7evirmi\u015ftir.<\/p>\n Modern Bilin\u00e7 nihilist insanl\u0131k \u00e7\u00f6z\u00fcmlemeleri ile anla\u015fmada hi\u00e7bir sorun g\u00f6rmez. Tersine, b\u00f6yle k\u00f6t\u00fcmser yorumlarda varolan duruma ortak olman\u0131n akland\u0131\u011f\u0131n\u0131 duyumsar. Rahatlar. Su\u00e7luluk duygusu ac\u0131 verici bir\u015fey olmaya son verir, sadistik bir haz kayna\u011f\u0131 olur. Bireysel ruh ve bilin\u00e7 kendini ba\u015ftan sona de\u011fersizle\u015fmi\u015f bir ekinin kuca\u011f\u0131na b\u0131rak\u0131r. Yirminci y\u00fczy\u0131l\u0131n olaylar\u0131, d\u00fcnya sava\u015flar\u0131, soyk\u0131r\u0131mlar, ve d\u00fcnyan\u0131n d\u00f6rt buca\u011f\u0131na yay\u0131lan daha ba\u015fka ac\u0131mas\u0131zl\u0131k eylemleri Nietzsche\u2019nin ve irrasyonalizmi izleyen daha ba\u015fka say\u0131s\u0131z modern d\u00fc\u015f\u00fcn\u00fcr\u00fcn ku\u015fkucu insanl\u0131k g\u00f6r\u00fc\u015flerinin hakl\u0131 oldu\u011funu d\u00fc\u015f\u00fcnd\u00fcr\u00fcr. B\u00fcy\u00fck nihilistin \u00f6l\u00fcm\u00fcn\u00fc izleyen y\u00fczy\u0131l\u0131n t\u00fcm olgular\u0131 insan do\u011fas\u0131n\u0131n bir sevgi, duyun\u00e7 ve ger\u00e7eklik do\u011fas\u0131 olmaktan ne denli uzak oldu\u011funu tan\u0131tlar, tersini de\u011fil. Usu reddeden t\u00fcm soyut kuramc\u0131l\u0131k ona kalan biricik y\u00f6ntemle, t\u00fcmevar\u0131m y\u00f6ntemi ile yetinmek zorunda oldu\u011funu bilir. Nihilizmin yaln\u0131zca bir \u00e7\u00f6z\u00fcmleme olmad\u0131\u011f\u0131n\u0131, kendisinin kar\u015f\u0131-moral tutumunun tam olarak bir moral tutum oldu\u011funu anlamak i\u00e7in olgusal olarak s\u00f6ylediklerinden \u00e7ok mant\u0131ksal olarak s\u00f6ylemek zorunda olduklar\u0131na bakmam\u0131z gerekir.<\/p>\n Nietzsche yaln\u0131zca betimleme ya da \u00e7\u00f6z\u00fcmleme yapmakla kalmaz. Modern d\u00fcnyan\u0131n ya\u015fad\u0131\u011f\u0131 ve gelecekte ya\u015fayabilece\u011fi trajedilerin kendileri tam olarak nihilist d\u00fc\u015f\u00fcn\u00fcr\u00fcn insanl\u0131\u011fa sal\u0131k verdi\u011fi duyun\u00e7suzluk zemininde olanakl\u0131 oldular. Nietzsche hi\u00e7 ku\u015fkusuz modern k\u00f6t\u00fcl\u00fc\u011f\u00fcn mimar\u0131 de\u011fildi. Ama us-d\u0131\u015f\u0131n\u0131, duyun\u00e7-d\u0131\u015f\u0131n\u0131, duygu-d\u0131\u015f\u0131n\u0131 kutlayan bir yazard\u0131. \u0130nsanl\u0131\u011f\u0131 s\u00fcr\u00fc olarak a\u015fa\u011f\u0131lamas\u0131, \u00fcst-insan dedi\u011fi soytar\u0131l\u0131\u011f\u0131 y\u00fcceltmesi Nietzsche\u2019nin raslant\u0131sal bulu\u015flar\u0131 de\u011fil ama insan duyuncunu anlay\u0131\u015f yolundan do\u011fan sonu\u00e7lard\u0131.<\/p>\n “\u00dcst \u0130nsanlar taraf\u0131ndan kitlelere kar\u015f\u0131 bir sava\u015f bildirimine gereksinim var! … Yumu\u015fak ve kad\u0131ns\u0131 yapan her\u015fey Halk\u0131n ya da Kad\u0131nlar\u0131n ere\u011fine hizmet eder. Evrensel oy hakk\u0131ndan, e\u015f deyi\u015fle, a\u015fa\u011f\u0131 insanlar\u0131n egemenli\u011finden yana i\u015fler. Ama kar\u015f\u0131 \u00f6nlemleri almal\u0131 ve bu b\u00fct\u00fcn sorunu ayd\u0131nl\u0131\u011fa ve yarg\u0131n\u0131n mahkemesi \u00f6n\u00fcne getirmeliyiz.” (Nietzsche, G\u00fc\u00e7 \u0130stenci, Kesim 861).<\/p>\n Nietzsche modernizme d\u00fc\u015fmanl\u0131\u011f\u0131nda modernizmin \u00fcr\u00fcn\u00fcyd\u00fc. Ona sevgi vermeyen bir d\u00fcnyay\u0131 de\u011fil ama sevginin kendisini yads\u0131d\u0131, Nefreti, G\u00fc\u00e7 \u0130stencini y\u00fcceltti. Modern \u2018uygarl\u0131k\u2019 kendi tarihsel k\u00f6kenlerinden \u00f6t\u00fcr\u00fc yaln\u0131zca sevme de\u011fil ama sevilme yetene\u011fini de tinsel dokusundan d\u0131\u015flar, ve geriye duyguya kendini anlatmak i\u00e7in sald\u0131rganl\u0131ktan ba\u015fka bir \u00e7\u0131k\u0131\u015f yolu b\u0131rakmaz. Nietzsche bu karanl\u0131k duygunun sanat\u0131n\u0131 yapt\u0131 ve modern toplumda yayg\u0131n bir duyguda\u015fl\u0131k kazand\u0131. Pop\u00fclerli\u011fi nedensiz de\u011fildir. Evrensel bir bilin\u00e7alt\u0131na anlat\u0131m veriyordu.<\/p>\n “E\u011fer yaratmak istiyorsak, kendimize hi\u00e7 kadar b\u00fcy\u00fck bir \u00f6zg\u00fcrl\u00fck vermek, b\u00f6ylece ahlaktan kurtulmak ve \u015fenlikleklerle ne\u015felenmek gerekir. (Gelece\u011fin \u00f6nsezileri! Ge\u00e7mi\u015fi de\u011fil gelece\u011fi y\u00fcceltmek! Gelece\u011fin mitini bulmak! Umut i\u00e7inde ya\u015famak!) \u015eansl\u0131 anlar! Ard\u0131ndan perdenin yeniden inmesine izin vermek ve d\u00fc\u015f\u00fcncelerimizi kesin ve yak\u0131n ama\u00e7lara indirgemek!” (G\u00fc\u00e7 \u0130stenci)<\/p>\n Kaynak: idea-tr \/ Aziz Yard\u0131ml\u0131<\/p>\n","protected":false},"excerpt":{"rendered":" “Bir g\u00fcn baya\u011f\u0131 k\u00f6m\u00fcr ‘Niye b\u00f6yle sertsin!’ demi\u015f elmasa. ‘Biz seninle yak\u0131n akraba de\u011fil miyiz ki?’ Niye b\u00f6yle yumu\u015faks\u0131n\u0131z? Karde\u015flerim, size soruyorum: siz benim, -karde\u015flerim de\u011fil misiniz? Neden b\u00f6yle yumu\u015fak, b\u00f6yle uysal, b\u00f6yle verimser? Neden y\u00fcreklerinizde bunca yads\u0131ma, bunca verinme var? Neden bak\u0131\u015flar\u0131n\u0131zda bunca az yarg\u0131 var? Peki siz yazg\u0131 olmak, amans\u0131z ki\u015filer olmak istemezseniz, […]<\/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-4391","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-friedrich-wilhelm-nietzsche"},"yoast_head":"\n
Nietzsche\u2019nin g\u00f6r\u00fcng\u00fc d\u00fcnyas\u0131, ya\u015fant\u0131 d\u00fcnyas\u0131, ruhsal d\u00fcnyas\u0131, bilinci insanl\u0131k ku\u015fkusu taraf\u0131ndan belirlendi. \u0130nsan\u0131n g\u00fcvenilmez, inan\u0131lmaz, sevilmez oldu\u011funa inan\u0131yordu. Duyars\u0131z, Duyun\u00e7suz, Ger\u00e7ekliksiz oldu\u011funu sorgulamas\u0131 bile s\u00f6z konusu olamazd\u0131. \u0130yimserlik olarak bilinen t\u00f6rel duygunun tehlikeleri kar\u015f\u0131s\u0131nda uyan\u0131kt\u0131. Tersine, ya\u015fad\u0131\u011f\u0131 d\u00fcnyada moral duygunun hi\u00e7bir de\u011fer ve anlam\u0131n\u0131n olmad\u0131\u011f\u0131na inan\u0131yordu. Buna g\u00f6re, t\u00fcm d\u00fc\u015f\u00fcncesini, t\u00fcm usunu insan\u0131n i\u00e7inde yatt\u0131\u011f\u0131na inand\u0131 dizginlenemez ve yat\u0131\u015ft\u0131r\u0131lamaz canavar\u0131n varl\u0131\u011f\u0131n\u0131 tan\u0131tlamaya adad\u0131. Ama bundan daha da \u00e7o\u011funu yapt\u0131. Modern tinin payla\u015ft\u0131\u011f\u0131 \u00f6z-korkunun \u00fcstesinden gelmenin olanaks\u0131zl\u0131\u011f\u0131ndan hi\u00e7 ku\u015fku duymadan, bireyi b\u00f6yle tan\u0131mlanan bir varolu\u015fa uyarlaman\u0131n yollar\u0131n\u0131 ara\u015ft\u0131rd\u0131 ve geli\u015ftirdi.
Nietzsche zaman\u0131n ruh durumunun \u00f6nemli bir telini yakalad\u0131. Daha \u015fimdiden onun gibi d\u00fc\u015f\u00fcnen geni\u015f bir okuyucu kitlesine insanl\u0131\u011f\u0131n bir bencillik ve sald\u0131rganl\u0131k egosundan daha iyisine yetenekli olmad\u0131\u011f\u0131n\u0131 anlatmay\u0131 ba\u015fard\u0131. \u0130nsanlara \u00e7ok iyi bildiklerini bir kez daha s\u00f6yledi: Siz ruhsuzsunuz, de\u011fersizsiniz, asl\u0131nda bir s\u00fcr\u00fcs\u00fcn\u00fcz. S\u00fcr\u00fc bu \u00f6z-\u00e7\u00f6z\u00fcmlemeyi co\u015fkuyla do\u011frulad\u0131.<\/p>\n