Diogenes Laertios\u2019a G\u00f6re Herakleitos<\/strong><\/p>\nHerakleitos ya\u015fam\u0131, ki\u015fili\u011fi ve yap\u0131t\u0131 \u00fcst\u00fcne en \u00f6nemli kaynak, Diogenes Laertios\u2019un \u00dcnl\u00fc Felsefecilerin Ya\u015famlar\u0131, Kuramlar\u0131 ve S\u00f6zleri adl\u0131 \u00fcnl\u00fc yap\u0131t\u0131. Antik \u00e7a\u011f felsefesi \u00fcst\u00fcne, \u0130.S. III. y\u00fczy\u0131l ba\u015flar\u0131nda yaz\u0131ld\u0131\u011f\u0131 san\u0131lan bu on kitapl\u0131k yap\u0131t\u0131n yazar\u0131 \u00fcst\u00fcne ne yaz\u0131k ki \u00e7ok az bilgi sahibiyiz. Ad\u0131 tart\u0131\u015fmal\u0131; nereli oldu\u011fu, nerede, ne zaman, nas\u0131l bir ya\u015fam s\u00fcrd\u00fc\u011f\u00fc kesin olarak bilinmiyor. Kitab\u0131 da \u00e7ok ele\u015ftirilmi\u015f bu gizemli yazar\u0131n; genel kan\u0131, do\u011fru d\u00fcr\u00fcst bir bi\u00e7emi olmayan, okuduklar\u0131n\u0131 \u00e7og\u00fc kez iyi anlamayan, yazma becerisi hayli d\u00fc\u015f\u00fck biri oldu\u011fu yolunda. Bir felsefeci ya da tarih\u00e7i gibi de\u011fil, bir romanc\u0131 ya da \u00f6yk\u00fc yazar\u0131 gibi davrand\u0131\u011f\u0131 s\u00f6yleniyor \u00e7o\u011funlukla; yan\u0131lt\u0131c\u0131 s\u0131n\u0131fland\u0131rmalar yap\u0131t\u0131, temel bilgi kayna\u011f\u0131 niteli\u011fiyle benzersiz, paha bi\u00e7ilmez de\u011ferde bir yap\u0131t. \u201cKe\u015fke bir d\u00fczine daha Laertios\u2019umuz olsayd\u0131\u201d diyor Montaigne. Alain de, Stoac\u0131lar\u2019la ilgilenirken bir dizi s\u0131k\u0131c\u0131 yap\u0131ta ba\u015fvurmak zorunda kald\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyor ve \u015funlar\u0131 ekliyor: \u201c\u0130\u015fte o zaman \u00f6\u011frendim Diogenes Laertios\u2019un ne s\u0131k\u0131c\u0131 ne de k\u00f6t\u00fc kurulmu\u015f bir yap\u0131t olmad\u0131\u011f\u0131n\u0131.\u201d<\/p>\n
Gelin daha fazla gevezelik etmeden Diogenes Laertios\u2019un onuncu kitab\u0131n\u0131 a\u00e7al\u0131m ve antik \u00e7a\u011fda Efesli Herakleitos konusunda bilinenleri, bu tuhaf tarih\u00e7inin kimi zaman canl\u0131 ve \u00e7arp\u0131c\u0131, kimi zaman biraz acemi kaleminden okuyal\u0131m:<\/p>\n
Herakleitos; Blyson\u2019un ya da ba\u015fka bir s\u00f6ylentiye g\u00f6re Herakion\u2019un o\u011flu. Ephesosluydu ve altm\u0131\u015f dokuzuncu olimpiyat dolaylar\u0131nda k\u0131rk ya\u015f\u0131ndayd\u0131. Y\u00fcce duygular\u0131 olan, herkesten daha gururlu ve \u015fu yazd\u0131\u011f\u0131 sat\u0131rlar\u0131n da g\u00f6sterdi\u011fi gibi \u00e7evresini k\u00fc\u00e7\u00fcmseyen bir adamd\u0131: \u201c\u00c7ok bilgi ak\u0131ll\u0131 olmay\u0131 \u00f6\u011fretmez. \u00d6\u011fretseydi Hesiodos\u2019a, Pythagoras\u2019a, Xenophanes\u2019e, Hekataios\u2019a \u00f6\u011fretirdi\u201d. Ona g\u00f6re bilgeli\u011fin tek bir yolu vard\u0131; o da nesnelerin \u00f6z\u00fcn\u00fc olu\u015fturan logos\u2019u iyi tan\u0131makt\u0131. S\u0131k s\u0131k Homeros\u2019la Arkhilokos\u2019un yar\u0131\u015fmalardan at\u0131lmalar\u0131 gerekti\u011fini ve sopa yemeyi hak ettiklerini s\u00f6ylerdi. \u015eu s\u00f6zler de onun: \u201cYang\u0131n s\u00f6nd\u00fcrmekten \u00f6nemlidir \u00f6l\u00e7\u00fcs\u00fczl\u00fc\u011f\u00fc s\u00f6nd\u00fcrmek\u201d ve \u201cKentin duvarlar\u0131 gib iyasalar\u0131 korumak i\u00e7ni de sava\u015fmal\u0131 ulus\u201d. Arkada\u015f\u0131 Hermodoros\u2019u kentten s\u00fcrd\u00fckleri i\u00e7in Ephesoslular\u0131 ac\u0131 bir dille yerdi: \u201cDo\u011fru olur t\u00fcm yeti\u015fkin Ephesoslular\u2019\u0131n \u00f6ld\u00fcr\u00fclmesi ve kendi k\u00fc\u00e7\u00fck \u00e7ocuklara b\u0131rakmalar\u0131, onlar ki Hermodoros\u2019u, aralar\u0131ndaki en iyiyi kovdular kentten ve \u015f\u00f6yle dediler: Kimse en iyi olmas\u0131n aram\u0131zda ya da gitsin ba\u015fka yerde, ba\u015fkalar\u0131 aras\u0131nda olsun\u201d. Kent i\u00e7in yasalar yapmas\u0131n\u0131 isteyenleri, a\u015fa\u011f\u0131layarak geri \u00e7evirdi ve kentin uzun s\u00fcredir \u00e7ok k\u00f6t\u00fc y\u00f6netsel t\u00f6relerle y\u00f6netildi\u011fini s\u00f6yledi. G\u00fcn\u00fcn birinde Artemis tap\u0131na\u011f\u0131n\u0131n yak\u0131nlar\u0131na \u00e7ekilmi\u015f, \u00e7ocuklarla a\u015f\u0131k oynuyordu. \u00c7evresini sarm\u0131\u015f Efesliler de \u015fa\u015fk\u0131nl\u0131kla onu izliyorlard\u0131. \u201cNe \u015fa\u015f\u0131r\u0131yorsunuz reziller!\u201d diye sordu onlara, \u201cYapt\u0131\u011f\u0131m i\u015f sizinle devlet y\u00f6netmekten daha iyi de\u011fil mi!\u201d. Sonunda \u00f6ylesine insansevmez biri oldu ki, uzaklara \u00e7ekildi, da\u011flarda ot ve bitki yiyerek ya\u015famaya ba\u015flad\u0131. Bu beslenme sonucunda bedeni su toplay\u0131p \u015fi\u015fince, doktorlara dan\u0131\u015fmak \u00fczere kente indi ve bir bilmeceyle, ya\u011fmurlu bir havay\u0131 kurakl\u0131\u011fa \u00e7evirip \u00e7eviremeyeceklerini sordu onlara. Doktorlar sorudan bir \u015fey anlamay\u0131nca gitti bir ah\u0131ra kapand\u0131, bedenini s\u0131\u011f\u0131r g\u00fcbresiyle kaplayarak g\u00fcbrenin s\u0131cakl\u0131\u011f\u0131nda bu suyu kurutmaya ve iyile\u015fmeye \u00e7al\u0131\u015ft\u0131. Ama bu da bir i\u015fe y aramay\u0131nca altm\u0131\u015f ya\u015f\u0131nda, bu hastal\u0131ktan \u00f6ld\u00fc. Bense \u015fu epigramma\u2019y\u0131 yazd\u0131m onun \u00fcst\u00fcne:<\/p>\n
\u201cHep \u015fa\u015f\u0131rm\u0131\u015f\u0131md\u0131r Herakleitos\u2019a, ya\u015fam\u0131n\u0131n
Nas\u0131l Ac\u0131ya d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcne ve nas\u0131l \u00f6ld\u00fc\u011f\u00fcne sonunda.
Ac\u0131l\u0131 bir hastal\u0131k suyla kaplam\u0131\u015f bedenini
I\u015f\u0131\u011f\u0131n\u0131 s\u00f6nd\u00fcr\u00fcp g\u00f6lgeyle \u00f6rtm\u00fc\u015f g\u00f6zlerini.\u201d<\/p>\n
Hermippos\u2019a bak\u0131l\u0131rsa doktorlara, suyun barsaklar\u0131m\u0131 bast\u0131rarak \u00e7\u0131karabilir miyim diye sormu\u015f; onlar\u0131n olumsuz yan\u0131t\u0131 \u00fcst\u00fcne de gitmi\u015f g\u00fcne\u015fin alt\u0131na yatm\u0131\u015f ve \u00e7ocuklardan onu g\u00fcbreyle kaplamalar\u0131n\u0131 istemi\u015f. Bu ilac\u0131n verdi\u011fi bitkinlikle ertesi g\u00fcn \u00f6lm\u00fc\u015f ve kentin meydan\u0131na g\u00f6m\u00fclm\u00fc\u015f. Kyzikoslu Neanthos ise bu buland\u0131\u011f\u0131 g\u00fcbreyi bedeninden temizleyemeyip meydanda \u00f6ylece oturup kald\u0131\u011f\u0131 ve bu de\u011fi\u015fim onu tan\u0131nmaz duruma soktu\u011fu i\u00e7in de k\u00f6peklere yem oldu\u011funu s\u00f6yl\u00fcyor.<\/p>\n
Daha gen\u00e7 ya\u015fta, \u015fa\u015f\u0131rt\u0131c\u0131 biriydi. Gen\u00e7ken hi\u00e7bir \u015fey bilmedi\u011fini s\u00f6ylerdi: Bir yeti\u015fkin oldu\u011fundaysa her \u015feyi bildi\u011fi sav\u0131ndayd\u0131. Kimsenin \u00f6\u011frencisi olmad\u0131, kendi ba\u015f\u0131na ara\u015ft\u0131rd\u0131 ve her \u015feyi kendi kendine \u00f6\u011frendi. Yine de Sotionus, Xenophanes\u2019in \u00f6\u011frencisi oldu\u011fu yolunda bir s\u00f6ylenceyi aktar\u0131yor ve Ariston\u2019a bak\u0131l\u0131rsa \u00f6demlerinin iyile\u015fti\u011fini ve ba\u015fka bir hastal\u0131ktan \u00f6ld\u00fc\u011f\u00fcn\u00fc s\u00f6yl\u00fcyor. Hippobotos da ayn\u0131 kan\u0131da. Herakleitos\u2019un oldu\u011fu s\u00f6ylenen kitap, ba\u015ftan sona do\u011fadan s\u00f6z ediyor ama \u00fc\u00e7 b\u00f6l\u00fcme ayr\u0131l\u0131yor: evren \u00fcst\u00fcne, politika \u00fcst\u00fcne ve tanr\u0131bilim \u00fcst\u00fcne \u00fc\u00e7 b\u00f6l\u00fcm. Bu kitab\u0131 bilerek, anla\u015f\u0131lmaz s\u00f6zlerle yazm\u0131\u015f, yaln\u0131zca yetkin insanlar okuyabilsin, halk\u0131n a\u011fz\u0131na d\u00fc\u015f\u00fcp k\u00fc\u00e7\u00fcmsenmesin diye de g\u00f6t\u00fcr\u00fcp Artemis suna\u011f\u0131na b\u0131rakm\u0131\u015f, suyu niyetine.<\/p>\n
Timon \u015f\u00f6yle betimliyor Herakleitos\u2019u:<\/p>\n
\u201cOnlardan biri, g\u00fcr sesli ve kibirli Herakleitos
Bilmecelerle konu\u015fan, at\u0131ld\u0131 \u00f6ne…\u201d<\/p>\n
Theophrastos, bir t\u00fcr h\u00fcz\u00fcn etkisi alt\u0131ndaym\u0131\u015f\u00e7as\u0131na bitmemi\u015f ya da \u00e7eli\u015fik t\u00fcmceler yazd\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyor. Antisthenes, Kal\u0131tlar\u2019\u0131nda ruh soylulu\u011funun bir kan\u0131t\u0131n\u0131 vurguluyor: y\u00f6netimi karde\u015fine b\u0131rak\u0131yor Herakleitos. Kitab\u0131 \u00f6ylesine \u00fcnleniyor ki bir dizi yanda\u015f d\u00fc\u015f\u00fcyor ard\u0131na; bunlara Herakleitos\u2019\u00e7ular deniyor.<\/p>\n
\u0130\u015fte kaba \u00e7izgileriyle kuramlar\u0131: Ate\u015ftir her \u015feyi yaratan ve her \u015fey ona d\u00f6n\u00fc\u015f\u00fcr. Her \u015fey yazg\u0131s\u0131na boyun e\u011fer. D\u00fcnyan\u0131n t\u00fcm uyumunu yaratan devinimdir. Her yerde ruhlar ve cinler vard\u0131r. D\u00fcnyadaki her \u015feyden s\u00f6z ediyor ve g\u00fcne\u015fin tam g\u00f6r\u00fcnd\u00fc\u011f\u00fc b\u00fcy\u00fckl\u00fckte oldu\u011funu s\u00f6yl\u00fcyor. Sonra da \u015f\u00f6yle diyor: \u201cNe kadar yol gitseler ula\u015famazlar ruhun s\u0131n\u0131rlar\u0131na\u201d. Kendini be\u011fenme, kutsal hastal\u0131k onun i\u00e7in; g\u00f6rmeyse yan\u0131lt\u0131r insan\u0131. Kimi zaman kitab\u0131nda \u00f6ylesine a\u00e7\u0131k, \u00f6ylesine ayd\u0131nl\u0131k bir bi\u00e7imde anlat\u0131yor ki s\u00f6ylediklernii, en az i\u015flek kafa bile izleyebilir d\u00fc\u015f\u00fcncesinin \u00e7izgisini. K\u0131sa ve \u00f6z s\u00f6yleyi\u015fi, d\u00fc\u015f\u00fcnce zenginli\u011fi, taklit edilir gibi de\u011fil.<\/p>\n
\u015eimdi de kuramlar\u0131n\u0131n, kitab\u0131n her bir b\u00f6l\u00fcm\u00fcnde nas\u0131l ortaya kondu\u011funa bakal\u0131m. Ate\u015f temel bir \u00f6gedir ve her \u015fey, ate\u015fin ed\u011fi\u015fimleriyle olu\u015fur, azalmas\u0131yla ya da yo\u011funla\u015fmas\u0131yla. Yine de hi\u00e7bir \u015feyi \u00e7ok ayd\u0131nl\u0131k bi\u00e7imde a\u00e7\u0131klam\u0131yor. \u00d6rne\u011fin her \u015feyin, z\u0131tlar\u0131n kar\u015f\u0131 kar\u015f\u0131ya gelmesiyle olup bitti\u011fini ve her \u015feyi n bir \u0131rmak gibi akt\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyor. Ona g\u00f6re evren s\u0131n\u0131rl\u0131d\u0131r ve tek bir d\u00fcnya vard\u0131r; ate\u015ften yarat\u0131lm\u0131\u015ft\u0131r ve kimi d\u00f6nemlerden sonra yeniden ate\u015fe d\u00f6necektir, sonsuza dek. Yazg\u0131, bunu b\u00f6yle istemektedir.<\/p>\n
Kar\u015f\u0131tlar aras\u0131nda yarat\u0131yla sonu\u00e7lanan bir \u00e7eki\u015fme vard\u0131r, sava\u015f ve kavga deriz buna; \u00f6teki, tutu\u015fup yanmayla sonu\u00e7lanansa uyum ve bar\u0131\u015f ad\u0131n\u0131 al\u0131r. Yukar\u0131ya ve a\u015fa\u011f\u0131ya do\u011fru devinim, d\u00fcnyay\u0131 \u015f\u00f6yle yarat\u0131r: ate\u015f yo\u011fu\u015fup s\u0131v\u0131 durumuna gelir, su yo\u011fu\u015fup toprak olur; a\u015fa\u011f\u0131 do\u011fru devinim dedi\u011fi budur. Ters y\u00f6nde de toprak erir, suya d\u00f6n\u00fc\u015f\u00fcr ve ondan da geri kalan her \u015fey bi\u00e7imlenir; \u00e7\u00fcnk\u00fc her \u015feyi deniz suyunun buharla\u015fmas\u0131na ba\u011flar. i\u015fte yukar\u0131 do\u011fru devinim dedi\u011fi de budur. Demek ki topraktan ve denizden gelen buharla\u015fmalar vard\u0131r; bunlar\u0131n kimileri ayd\u0131nl\u0131k ve saf, kimileri karanl\u0131kt\u0131r. Ate\u015f, \u00f6z\u00fcn\u00fc birincilerden al\u0131r, suysa ikincilerden. Havaya gelince, onun do\u011fas\u0131n\u0131 a\u00e7\u0131klamaz. Buna kar\u015f\u0131l\u0131k bize d\u00f6n\u00fck duran g\u00f6kkubbede petek benzeri yuvalar oldu\u011funu s\u00f6yler. Bu yuvalarda ayd\u0131nl\u0131k buharla\u015fmalar toplan\u0131r ve \u0131\u015f\u0131k olu\u015ftururlar; bunlar y\u0131ld\u0131zlard\u0131r. G\u00fcne\u015fin \u0131\u015f\u0131\u011f\u0131, en parlak ve en s\u0131cak \u0131\u015f\u0131kt\u0131r. \u00d6teki y\u0131ld\u0131zlar, d\u00fcnyadan daha uzaktad\u0131r, bu y\u00fczden par\u0131lt\u0131lar\u0131 daha az canl\u0131 ve daha az s\u0131cakt\u0131r; ay ise saf bir yerde bulunamayacak kadar yak\u0131nd\u0131r d\u00fcnyaya. G\u00fcne\u015f, tersine parlak ve saf bir yerdedir ve bizim \u00f6l\u00e7\u00fcm\u00fczde bir uzakl\u0131ktad\u0131r. Bu y\u00fczden daha s\u0131cak ve daha parlakt\u0131r. Yuvalar yukar\u0131 d\u00f6n\u00fck oldu\u011funda g\u00fcne\u015f ve ay tutulmalar\u0131 meydana gelir. Ay\u0131n, her ay i\u00e7lenen evreleri, yuvas\u0131n\u0131n kendi \u00e7evresinde yava\u015f ve s\u00fcrekli bi\u00e7imde d\u00f6nmesinden do\u011far. G\u00fcnler, geceler, aylar, mevsimler, y\u0131llar, ya\u011fmurlar, r\u00fczg\u00e2rlar, vb. de\u011fi\u015fik buharla\u015fma bi\u00e7imlerinden do\u011farlar. G\u00fcne\u015fin \u00e7emberinde \u0131\u015f\u0131yan ayd\u0131nl\u0131k bir buharla\u015fma, g\u00fcnd\u00fcz\u00fc verir bize. Tersi bir buharla\u015fmaysa geceyi. I\u015f\u0131ktan do\u011fan s\u0131cakl\u0131k, yaz\u0131 verir, karanl\u0131klardan do\u011fan ve biriken nem, k\u0131\u015f\u0131 getirir. Herakleitos b\u00fct\u00fcn \u00f6b\u00fcr olgular\u0131, benzer nedenlerle a\u00e7\u0131kl\u0131yor. Yery\u00fcz\u00fcn\u00fcn do\u011fas\u0131n\u0131n ne oldu\u011funu s\u00f6ylemiyor, s\u00f6z\u00fcn\u00fc etti\u011fi yuvalar\u0131 da tam olarak a\u00e7\u0131klam\u0131yor. \u0130\u015fte kuramlar bunlar.<\/p>\n
Sokrates\u2019e ve -Ariston’a g\u00f6re- Euripides\u2019in ona buldu\u011fu kitab\u0131n\u0131 okuduktan sonra s\u00f6ylediklerine gelince, bundan Sokrates\u2019in ya\u015fam\u0131n\u0131 anlat\u0131rken s\u00f6z ettim. \u00d6te yandan Seleukos\u2019un dedi\u011fine bak\u0131l\u0131rsa, Krotana\u2019l\u0131 bir dilbilimci, Dalg\u0131\u00e7 adl\u0131 yap\u0131t\u0131nda, Herakleitos\u2019un kitab\u0131n\u0131 Yunanistan\u2019a ilk kez Krates ad\u0131nda birinin getirdi\u011fini belirtmi\u015f ve kitab\u0131n sular\u0131na y\u00fczebilmek i\u00e7in dalg\u0131\u00e7 olmak gerekti\u011fini eklemi\u015f. Kimi zaman Musalar, kimi zaman Do\u011fa \u00dcst\u00fcne adlar\u0131yla an\u0131l\u0131yor bu kitap; Diodotos, Ya\u015fam Yolculu\u011fu \u0130\u00e7in \u0130yi Bir D\u00fcmen ad\u0131n\u0131 veriyor. Ba\u015fkalar\u0131 T\u00f6reler Bilimi ya da \u015eeylerin D\u00fczeninin A\u00e7\u0131klanmas\u0131 diyorlar.<\/p>\n
Anlat\u0131ld\u0131\u011f\u0131na g\u00f6re neden hi\u00e7 konu\u015fmad\u0131\u011f\u0131n\u0131 soranlara: \u201cSizin gevezelik etmenizi engellemek i\u00e7in\u201d yan\u0131t\u0131n\u0131 vermi\u015f. Darius, onunla g\u00f6r\u00fc\u015fmek istemi\u015f ve a\u015fa\u011f\u0131daki mektubu yazm\u0131\u015f.<\/p>\n
Kral Darius, Hystaspeso\u011flu,<\/p>\n
bilge Ephesoslu Herakleitos\u2019u selamlar.<\/p>\n
\u201cAnla\u015f\u0131lmas\u0131 ve a\u00e7\u0131klanmas\u0131 zor bir kitap yazm\u0131\u015fs\u0131n\u0131z. S\u00f6zc\u00fc\u011f\u00fc s\u00f6zc\u00fc\u011f\u00fcne ele al\u0131n\u0131rsa, d\u00fcnya, evren ve evrende meydana gelen olgular \u00fcst\u00fcne bir incelemeyi kaps\u0131yor sanki bu kitap ve bu olgular, tanr\u0131sal bir devinimle a\u00e7\u0131klan\u0131yor. Ama kitab\u0131n bir\u00e7ok b\u00f6l\u00fcm\u00fc yar\u0131m b\u0131rak\u0131lm\u0131\u015f, \u00f6yle ki Yunancay\u0131 \u00e7ok iyi bilen ki\u015filer bile yazd\u0131klar\u0131n\u0131n ger\u00e7ek ve do\u011fru yorumu konusunda ku\u015fkudalar. Bu nedenle Kral Darius, Hytaspeso\u011flu, sizi dinlemek ve Yunanca \u00f6\u011fretinizden pay almak istiyor. Tez elden gelip saray\u0131mda beni g\u00f6r\u00fcn. \u00c7\u00fcnk\u00fc Yunanl\u0131lar, filozoflara yeterince sayg\u0131 g\u00f6stermeme al\u0131\u015fkanl\u0131\u011f\u0131n\u0131 edinmi\u015fler; onlar\u0131n \u00f6\u011fretti\u011fi, dikkatle ve gayretle incelenmesi gereken g\u00fczel kuramlar\u0131 k\u00fc\u00e7\u00fcms\u00fcyorlar. Ama benim saray\u0131mda, ilk s\u0131rada olacaks\u0131n\u0131z; kar\u015f\u0131n\u0131zda her g\u00fcn gayretli bir dikkat, dikkatli bir konu\u015fma arkada\u015f\u0131 bulacaks\u0131n\u0131z ve \u00f6zdeyi\u015flerinize yara\u015f\u0131r bir ya\u015fama kavu\u015facaks\u0131n\u0131z.\u201d<\/p>\n
\u0130\u015fte bu da Herakleitos\u2019un yan\u0131t olarak ona yaz\u0131d\u0131\u011f\u0131 mektup:<\/p>\n
\u201cYery\u00fcz\u00fcnde ya\u015fayan t\u00fcm insanlar, ger\u00e7ekten ve adaletten alabildi\u011fine uzakla\u015f\u0131yorlar; o denli aptal ve k\u00f6t\u00fc ruhlar ki, yaln\u0131zca a\u00e7g\u00f6zl\u00fcl\u00fck ve kendini be\u011fenmi\u015flik \u00e7ekiyor onlar\u0131. Ama ben ki k\u00f6t\u00fcl\u00fck nedir bilmem, her zaman k\u0131skan\u00e7l\u0131\u011fa neden olan \u015fatafattan, g\u00f6steri\u015ften ka\u00e7\u0131n\u0131r\u0131m ve kibirden uzak durmak isterim, gelemem Pers \u00fclkesine; burada ho\u015fuma giden bir iki k\u00fc\u00e7\u00fck \u015feyle yetinmeyi ye\u011flerim.\u201d<\/p>\n
Bir krala kar\u015f\u0131 bile i\u015fte b\u00f6yle davran\u0131yordu bu adam. \u00d6te yandan Demetrios, E\u015fadl\u0131lar adl\u0131 yap\u0131t\u0131nda ayn\u0131 k\u00fc\u00e7\u00fcmser yan\u0131t\u0131, ona b\u00fcy\u00fck de\u011fer veren Atinal\u0131lar\u2019a da verdi\u011fini ve Ephesoslular taraf\u0131ndan \u00e7ok hor g\u00f6r\u00fclmesine kar\u015f\u0131l\u0131k \u00fclkesinde kalmay\u0131 ye\u011fledi\u011fini yazar. Phaleral\u0131 Demetrios, Sokrates\u2019in Savunmas\u0131\u2019nda ondan s\u00f6z eder. kitab\u0131n\u0131 a\u00e7\u0131klamaya \u00e7ok ki\u015fi giri\u015fmi\u015ftir: Anthistenes, Pontoslu Herakleides, Kleanthos, Stoac\u0131 Sphaeros, Herakleitos\u00e7u san\u0131yla an\u0131lan Pausanias, Nikomedes ve Dionysios. Dilbilgiciler aras\u0131nda Diodotos\u2019u sayabiliriz; o da kitab\u0131 Do\u011fa \u00dcst\u00fcne de\u011fil de Y\u00f6netim \u00dcst\u00fcne ad\u0131yla anar; \u00e7\u00fcnk\u00fc ona g\u00f6re Herakleitos\u2019un do\u011fa konusunda t\u00fcm s\u00f6yledikleri, yaln\u0131zca \u00f6rnek olsun diye s\u00f6ylenmi\u015ftir. Hieranymos, iambos ozan\u0131 Skynthos\u2019un Herakleitos\u2019un kita\u0131b \u00fcst\u00fcne yazd\u0131\u011f\u0131 bir ta\u015flamay\u0131 aktar\u0131r. \u00dcst\u00fcne yaz\u0131lm\u0131\u015f \u00e7ok say\u0131da epigramma, dilden dile g\u00fcn\u00fcm\u00fcze ula\u015fm\u0131\u015ft\u0131r. \u0130\u015fte bunlardan biri:<\/p>\n
\u201cBen Herakleitos\u2019um, ne eza edersiniz bana aptal herifler!
Sizin i\u00e7in u\u011fra\u015fmad\u0131m ki, anlayabilenler i\u00e7in di \u00e7abam
Bin ki\u015fiden ye\u011fdir bir ki\u015fi g\u00f6z\u00fcmde, kalabal\u0131ksa ha var ha yok
Persephone\u2019nin kat\u0131nda bile bunu bilir, bunu s\u00f6ylerim ben.\u201d<\/p>\n
Ve i\u015fte bir ba\u015fkas\u0131:<\/p>\n
\u201c\u00c7abucak elini atma kilidine
Ephesoslu Herakleitos\u2019un kitab\u0131n\u0131n
\u00c7ok sarp bir patikad\u0131r bu sapt\u0131\u011f\u0131n
Ba\u015ftanba\u015fa karanl\u0131k, siyah g\u00f6lge
Ama bilen bir k\u0131lavuzun varsa korkma
Her \u015fey ayd\u0131nlan\u0131r, g\u00fcn gibi olur \u00f6n\u00fcnde.\u201d<\/p>\n
Be\u015f Herakleitos ya\u015fam\u0131\u015ft\u0131r. \u00d6nce bu s\u00f6z\u00fcn\u00fc etti\u011fimiz; sonra bir lirik ozan, on iki tanr\u0131ya bir \u00f6vg\u00fc \u015fiiri yazm\u0131\u015ft\u0131r. \u00dc\u00e7\u00fcnc\u00fcs\u00fc Halikarnassoslu bir ozand\u0131r ve Kallimakos, onunla ilgili \u015fu epigrammay\u0131 yazm\u0131\u015ft\u0131r:<\/p>\n
\u201c\u00d6ld\u00fc\u011f\u00fcn\u00fc s\u00f6ylediler, Herakleitos
Tutamad\u0131m kendimi a\u011flad\u0131m. O g\u00fczel
G\u00fcnler geldi akl\u0131ma, konu\u015fa konu\u015fa
Ak\u015fam\u0131 etti\u011finiz, Halikarnassos\u2019ta.
Sen de mi bir avu\u00e7 toprak oldun sonunda!
Ama \u015fiirlerin ya\u015f\u0131yor, ya\u015fayacak;
Her \u015feyi, her \u015feyi dize getiren Hades,
Bak onlar\u0131n k\u0131l\u0131na bile dokunamaz.\u201d<\/p>\n
(\u00c7eviri: Oktay R\u0131fat)<\/p>\n
D\u00f6rd\u00fcnc\u00fcs\u00fc Lesboslu\u2019ydu ve bir Makedonya tarihi yazm\u0131\u015ft\u0131. Be\u015fincisi soytar\u0131n\u0131n biriydi ve kitaray\u0131 bir yana b\u0131rak\u0131p e\u011flence yaz\u0131lar\u0131na vermi\u015fti kendini.\u201d<\/p>\n
Diogenes Laertios\u2019un \u00f6yk\u00fcs\u00fc, Herakleitos\u2019tan yakla\u015f\u0131k yedi y\u00fczy\u0131l sonra kaleme al\u0131nm\u0131\u015f bir metin. Ve kim bilir ne kadar uzak, ger\u00e7ek Ephesoslu\u2019nun ger\u00e7ek ya\u015fam\u0131na. Ama ne olursa olsun anlat\u0131, antik \u00e7a\u011f\u0131n bu b\u00fcy\u00fck d\u00fc\u015f\u00fcnce adam\u0131 \u00fcst\u00fcne bildiklerini b\u00fct\u00fcn\u00fcyle \u00f6zetliyor. Daha da \u00f6nemlisi Herakleitos metinleriyle uyumlu bir ki\u015filik \u00e7iziyor \u00f6n\u00fcm\u00fczde. S\u00f6ylence ki\u015fiyle metin ard\u0131nda belli belirsiz \u00e7izgilerle bi\u00e7imlenen ki\u015fi, birbirini \u015fa\u015f\u0131rt\u0131c\u0131 bi\u00e7imde tutuyor.<\/p>\n
Biz bu portreye somut bir iki \u00e7izgi daha eklemeye \u00e7al\u0131\u015fal\u0131m; \u00f6zellikle de Diogenes Laertios\u2019un bilmediklerini ya da atlad\u0131klar\u0131n\u0131: Bilim adamlar\u0131 Herakleitos\u2019un \u0130.\u00d6. VI. yy ortalar\u0131nda do\u011fdu\u011fu ve V. yy ortalar\u0131na dek ya\u015fad\u0131\u011f\u0131 kan\u0131s\u0131ndalar. Walther Kranz, belki de biraz fazla kesinle\u015ftirerek \u0130.\u00d6. 540-480 y\u0131llar\u0131 aras\u0131n\u0131 veriyor. \u00c7a\u011fda\u015f\u0131 d\u00fc\u015f\u00fcn\u00fcrler aras\u0131nda ad\u0131n\u0131 anarak s\u00f6z etti\u011fi Xenophanes\u2019ten gen\u00e7, ona kar\u015f\u0131 \u00e7\u0131kan Parmanides\u2019ten ya\u015fl\u0131d\u0131r Herakleitos. Efesli, eski ad\u0131yla Ephesoslu bir soyludur; soya\u011fac\u0131n\u0131n bir s\u00f6ylence kahraman\u0131na, Atina kral\u0131 Kodros\u2019a dek uzand\u0131\u011f\u0131 savlanmaktad\u0131r. Babas\u0131n\u0131n \u00f6l\u00fcm\u00fcnden sonra ona kalan rahiplik -ki sonradan karde\u015fine b\u0131rakarak \u00e7ekilmi\u015ftir- ona ayr\u0131cal\u0131k sa\u011flamaktad\u0131r. Bu ayr\u0131cal\u0131klar\u0131n en \u00f6nemlilerinden biri de Eleusis\u2019te yap\u0131lan Demeter t\u00f6renlerine ba\u015fkanl\u0131k etme ayr\u0131cal\u0131\u011f\u0131d\u0131r. Kimi yazarlar, antik \u00e7a\u011f gitemleriyle ilgisinin, bilici edal\u0131 s\u00f6yleminin buralardan do\u011fdu\u011fu kan\u0131s\u0131ndalar. Kent ve kent y\u00f6ntemi \u00fcst\u00fcne d\u00fc\u015f\u00fcnceleri oldu\u011funu biliyoruz. kimi tarih\u00e7iler, tiran Melankomas\u2019\u0131 egemenli\u011fi elden b\u0131rakmaya ikna etti\u011fini ve b\u00f6ylece kente demokrasiyi getirdi\u011fini yaz\u0131yorlar. Ama bu Herakleitos\u2019u tatmin etmiyor. Kalabal\u0131\u011f\u0131 ve kalabal\u0131\u011f\u0131n h\u0131rs\u0131n\u0131, a\u00e7g\u00f6zl\u00fcl\u00fc\u011f\u00fcn\u00fc sevmiyor. Tuhaf yanlar\u0131n\u0131 anlatan ve Diogenes Laertios\u2019un aktarmad\u0131\u011f\u0131 bir iki \u00f6yk\u00fc daha var: Bir g\u00fcn bar\u0131\u015f i\u00e7in ne gerekti\u011fini sormu\u015flar. O da hatip k\u00fcrs\u00fcs\u00fcne \u00e7\u0131km\u0131\u015f. Bir bardak su alm\u0131\u015f eline; \u00fcst\u00fcne arpa unu serpmi\u015f, bir \u00e7\u00f6le kar\u0131\u015ft\u0131rm\u0131\u015f ve i\u00e7mi\u015f. Sonra da hi\u00e7 konu\u015fmadan \u00e7ekip gitmi\u015f. Al\u00e7akg\u00f6n\u00fcll\u00fc ve tokg\u00f6zl\u00fc olmak gerekti\u011fini anlatmak istemi\u015f belli ki. Aristoteles\u2019in aktard\u0131\u011f\u0131 birba\u015fka \u00f6yk\u00fc de \u015f\u00f6yle: Dostlar\u0131 onu g\u00f6rmeye gitmi\u015fler ve evde, f\u0131r\u0131n\u0131n \u00f6n\u00fcned \u0131s\u0131n\u0131rken bulmu\u015flar (her zaman kullan\u0131lan bir mek\u00e2n olmasa gerek buras\u0131), duraklam\u0131\u015flar. Herakleitos ise \u00e7ekinmeden i\u00e7eri girmelerini s\u00f6ylemi\u015f ve eklemi\u015f: \u201cBurada da tanr\u0131lar var!\u201d<\/p>\n
Diogenes Laertios\u2019un, Sokrates\u2019li ilgili b\u00f6l\u00fcmde alatt\u0131\u011f\u0131 bir \u00f6yk\u00fcye g\u00f6re de Euripides bir g\u00fcn Herakleitos\u2019un kitab\u0131n\u0131 Sokrates\u2019e vermi\u015f sonra da kitap konusunda ne d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fc sormu\u015f. \u201cAnlad\u0131klar\u0131m dahice, diye yan\u0131tlam\u0131\u015f Sokratesk, anlamad\u0131klar\u0131m da san\u0131r\u0131m \u00f6yle; ama yol g\u00f6sterecek Deloslu bir d alg\u0131\u00e7 gerek.\u201d (Delos adas\u0131n\u0131n dalg\u0131\u00e7lar\u0131, derine dalmalar\u0131yle \u00fcnl\u00fcym\u00fc\u015f).<\/p>\n
Theophrastos\u2019un Herakleitos ve \u201ch\u00fcz\u00fcn\u201dle ilgili s\u00f6yledikleri, Samsatl\u0131 Lukianos\u2019un onu \u201cg\u00f6zleri ya\u015fl\u0131 felsefeci\u201d s\u00f6zleriyle alaya almas\u0131na yol a\u00e7m\u0131\u015f. Latin ozan\u0131 \u0130uvenalis de ayn\u0131 konuda iki dize yazm\u0131\u015f:<\/p>\n
\u201cS\u00fcrekli bir g\u00fcl\u00fcmseme sars\u0131yordu Demokritos\u2019un g\u00f6\u011fs\u00fcn\u00fc,<\/p>\n
Ya Herakleitos, onca g\u00f6zya\u015f\u0131n\u0131 nereden buluyordu?\u201d<\/p>\n
Pour l\u2019Histoire de la Science Hell\u00e8ne (Bir Yunan Bilim Tarihi \u0130\u00e7in) adl\u0131 kitab\u0131nda M. Tannery, Herakleitos\u2019un d\u00fc\u015f\u00fcnceleriyle eski M\u0131s\u0131r\u2019\u0131n din ve felsefe d\u00fc\u015f\u00fcnceleri aras\u0131nda \u00f6nemli ba\u011f\u0131nt\u0131lar oldu\u011funu s\u00f6yl\u00fcyor. Benzer savlar ortaya koyan biri de Les Myst\u00e8res de l\u2019Orient (Do\u011funun Gizleri) kitab\u0131n\u0131n yazar\u0131 D. M\u00e9rejkovsky. Herakleitos M\u0131s\u0131r\u2019\u0131 tan\u0131yor muydu? Bunu bilmiyoruz. Ama antik \u00e7a\u011f\u0131n mistik ak\u0131mlar\u0131n\u0131n \u00e7o\u011funun temelinde M\u0131s\u0131r\u2019dan gelme din ve felsefe \u00f6\u011felerinin yatt\u0131\u011f\u0131n\u0131, Efeslinin de ailesinden gelen y\u00f6netici-rahip konumuyla bu \u00f6\u011felere yak\u0131n oldu\u011funu biliyoruz. \u00f6te yandan Miletoslu co\u011frafyac\u0131 Hekataios\u2019un yaz\u0131lar\u0131ndan Nil vadisinin dinsel inan\u00e7lar\u0131n\u0131 \u00f6\u011frenmi\u015f olmas\u0131 da bir olas\u0131l\u0131k. Kimi s\u00f6zleri, b\u00f6ylesi bir ili\u015fkiyi do\u011frular gibi. \u00d6rne\u011fin 15. par\u00e7adaki \u201cHades ya da Dionysos ikisi de bir…\u201d s\u00f6zleri, M\u0131s\u0131r dininde Osiris\u2019le Hor\u2019un bir tutulmas\u0131 olgusunu an\u0131msat\u0131yor. 6. par\u00e7adaki \u201cG\u00fcne\u015f her g\u00fcn yeni\u201d, a\u00e7\u0131klama notunda da belirtti\u011fimiz gibi \u00e7ok belirgin bir M\u0131s\u0131r d\u00fc\u015f\u00fcncesi. Herakleitos\u2019un evrenin bir ilkesi gibi g\u00f6rd\u00fc\u011f\u00fc ate\u015f, M\u0131s\u0131r felsefesinde de benzer bir \u00f6nem ta\u015f\u0131yor. \u00dcst\u00fcnde \u00e7ok durdu\u011fu sava\u015f, \u00e7eki\u015fme gibi kavramlar\u0131n, \u201cG\u00f6r\u00fcnmezi koklayan ruhlar\u201d\u0131n, giderek her \u015feyin temeli olarak g\u00f6rd\u00fc\u011f\u00fc logos\u2019un, eski M\u0131s\u0131r d\u00fc\u015f\u00fcncesinde \u015fa\u015f\u0131rt\u0131c\u0131 kar\u015f\u0131l\u0131klar\u0131 bulunabiliyor. Ama b\u00fct\u00fcn bunlar, kesin yarg\u0131lara varmam\u0131za olanak vermiyor. \u00c7ok uzaktan ve \u00e7ok az tan\u0131d\u0131\u011f\u0131m\u0131z bir k\u00fclt\u00fcr d\u00fcnyas\u0131n\u0131n, ili\u015fkilerini belki de hi\u00e7bir zaman tam olarak \u00e7\u00f6zemeyece\u011fimiz bir uygarl\u0131klar ve d\u00fc\u015f\u00fcnceler kav\u015fa\u011f\u0131n\u0131n adam\u0131 Herakleitos. Ve bizim i\u00e7in bir bilmece olarak kalmay\u0131 san\u0131r\u0131m her zaman s\u00fcrd\u00fcrecek. Kald\u0131 ki kolay m\u0131 bir insan\u0131 anlamak! \u00c7a\u011fda\u015flar\u0131m\u0131z\u0131, birlikte ya\u015fad\u0131klar\u0131m\u0131z\u0131 ne kadar tan\u0131yoruz, tan\u0131yabiliyoruz ki\u201d Somut veriler olarak yaln\u0131zca \u00fcr\u00fcnler, yaz\u0131lar var elimizde. Metinler var. Herakleitos i\u00e7in de bu b\u00f6yle. Ger\u00e7i onlar i\u00e7in de s\u00f6ylenebilir Efeslinin \u00fcnl\u00fc, \u00fcrpertici s\u00f6zleri: \u201cAyn\u0131 \u0131rmaklara girerler ba\u015fka ve ba\u015fka sular akar\u201d.<\/p>\n
Metin ve \u00c7eviri Sorunlar\u0131<\/strong><\/p>\nHerakleitos\u2019un \u201ckapal\u0131l\u0131\u011f\u0131\u201d ve zor anla\u015f\u0131l\u0131rl\u0131\u011f\u0131 \u00fcst\u00fcne en eski tan\u0131kl\u0131k, Aristoteles\u2019inki. Rhetorika\u2019n\u0131n bir yerinde \u201c3. kitap, 5. b\u00f6l\u00fcm) \u015f\u00f6yle diyor Aristoteles:<\/p>\n
\u201c… Buna benzer bir zorlu\u011fu, ayr\u0131\u015ft\u0131rmas\u0131 kolay olmayan t\u00fcmceler de kar\u015f\u0131m\u0131za \u00e7\u0131kar\u0131r: t\u0131pk\u0131 Herakleitos\u2019unkiler gibi. S\u00f6zc\u00fckleri ay\u0131rmak, ba\u015fl\u0131ba\u015f\u0131na bir \u00e7aba gerektirir Herakleitos\u2019ta, \u00e7\u00fcnk\u00fc ba\u011flac\u0131n hangi \u00f6\u011feye, \u00f6ndekine mi arkadan gelene mi ba\u011fland\u0131\u011f\u0131 belli de\u011fildir. \u00d6rnek olarak kitab\u0131n ba\u015flang\u0131c\u0131n\u0131 ele alal\u0131m. \u015e\u00f6yle s\u00f6yl\u00fcyor: \u2018Bu logos ki vard\u0131r her zaman insanlar uslar\u0131yla yabanc\u0131d\u0131r ona…\u2019 Her zaman\u2019\u0131n \u00f6ncesine mi sonras\u0131na m\u0131 ba\u011fl\u0131 oldu\u011fu anla\u015f\u0131lm\u0131yor.\u201d<\/p>\n
Bu tan\u0131kl\u0131k, Herakleitos\u2019un bi\u00e7emi \u00fcsd\u00fcne \u00e7ok \u00f6nemli bir tan\u0131kl\u0131k. \u00c7\u00fcnk\u00fc biliyoruz ki ne Herakleitos d\u00f6neminde, ne de Aristoteles d\u00f6neminde Yunancan\u0131n yaz\u0131m\u0131nda bug\u00fcnk\u00fc anlam\u0131yla noktalama i\u015faretleri kullan\u0131lm\u0131yor. S\u00f6zc\u00fckler birbirinin ard\u0131na, aral\u0131ks\u0131z bi\u00e7imde, yaz\u0131 uzmanlar\u0131n\u0131n scriptio continua ad\u0131n\u0131 verdi\u011fi teknikle diziliyor. Ruloyu a\u00e7t\u0131\u011f\u0131n\u0131zda Herakleitos\u2019un ilk t\u00fcmceleri, a\u015fa\u011f\u0131 yukar\u0131 \u015funa benzer bir bi\u00e7imde \u00e7\u0131k\u0131yor kar\u015f\u0131n\u0131za: \u201cBULOGOSK\u0130VARDIRHERZAMANUSLARIYLAUZAKTIRONA\u0130NSANLAR…\u201d tuhaf de\u011fil mi! Ama ne yapal\u0131m ki yaz\u0131\u0131nn emekleme \u00e7a\u011flar\u0131nday\u0131z hen\u00fcz. S\u00f6zden yaz\u0131ya ger\u00e7ek anlamda ge\u00e7i\u015f, yeni yeni ba\u015fl\u0131yor. Antik \u00e7a\u011fda noktalama i\u015faretlerini ilk kullanan\u0131n yine bir Efesli oldu\u011fu konusunda bilim adamlar\u0131 birle\u015fiyorlar. \u0130skenderiye kitapl\u0131\u011f\u0131 y\u00f6neticisi Ephesoslu Zenodotos (\u0130.\u00d6. 320-240), kitapl\u0131\u011f\u0131ndaki yazmalara, okumay\u0131 kolayla\u015ft\u0131r\u0131c\u0131 imler, \u201cnoktalar\u201d koymaya ba\u015flayan ve buna \u00f6ncelikle s\u00f6zc\u00fckleri ay\u0131rarak ba\u015flayan ilk d\u00fc\u015f\u00fcnce adam\u0131. Ard\u0131ndan \u00f6\u011frenci ve yanda\u015flar\u0131 geliyor: Bizansl\u0131 Aristophanes (\u0130.\u00d6. 257-180) ve Semadrekli Aristharkos (\u0130.\u00d6. 220-143). Onlardan \u00f6nceyse yaz\u0131l\u0131 metinleri okumak kolay i\u015f de\u011fil. \u00c7o\u011funlukla ye\u011flenen ko\u015fukta hem dizeler hem de tart\u0131m ve uyak gibi okumay\u0131 kolayla\u015ft\u0131ran \u00f6\u011feler var. D\u00fczyaz\u0131daysa, Aristoteles\u2019in Rhetorika\u2019s\u0131nda, al\u0131nt\u0131 yapt\u0131\u011f\u0131m\u0131z \u201cYunanca Konu\u015fmak Gerek\u201d ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcmde s\u00f6z etti\u011fi s\u00f6zdizim kurallar\u0131yla, ba\u011fla\u00e7 kullan\u0131mlar\u0131yla, metnin a\u00e7\u0131kl\u0131k kazanmas\u0131na \u00f6zen g\u00f6steriliyor. Bug\u00fcn b\u00fct\u00fcn\u00fcyle al\u0131\u015ft\u0131\u011f\u0131m\u0131z s\u00f6z-yaz\u0131 ili\u015fkisinden epeyce uzak, epeyce farkl\u0131 bir durum bu. Ama Herakleitos\u2019ta bundan da \u00f6tede bir zorluk oldu\u011fu anla\u015f\u0131l\u0131yor yukar\u0131daki al\u0131nt\u0131dan. Herakleitos\u2019un yaz\u0131s\u0131n\u0131n asl\u0131n\u0131 (ya da en az\u0131ndan birinci elden bir kopyas\u0131n\u0131) okuyan ve anlat\u0131m sorunlar\u0131 \u00fcst\u00fcne enine boyuna d\u00fc\u015f\u00fcnen Aristoteles gibi birinin a\u011fz\u0131ndan, Herakleitos\u2019un kitab\u0131n\u0131n \u201cay\u0131rma\u201d zorluklar\u0131 \u00e7\u0131karacak bi\u00e7imde kaleme al\u0131nd\u0131\u011f\u0131n\u0131, bug\u00fcnk\u00fc deyi\u015fle sanki \u201cnoktas\u0131z, virg\u00fcls\u00fcz\u201d yaz\u0131lm\u0131\u015f bir kitap oldu\u011funu ve \u00fcnl\u00fc karanl\u0131kl\u0131\u011f\u0131n\u0131, biraz da buna bor\u00e7lu oldu\u011funu \u00f6\u011freniyoruz. Bu olgu, \u00e7eviriye de b\u00fcy\u00fck \u00f6l\u00e7\u00fcde \u0131\u015f\u0131k tutuyor; belki de \u00e7evirinin ola\u011fan, al\u0131\u015f\u0131lm\u0131\u015f bir s\u00f6z d\u00fczeni ve noktalamayla yap\u0131lmamas\u0131 gerekti\u011fi konusunda \u00e7evirmeni uyar\u0131yor.<\/p>\n
\u0130kinci \u00f6nemli tan\u0131kl\u0131k Theophrastos\u2019unki. O da kitab\u0131 t\u00fcm\u00fcyle okuma olana\u011f\u0131na sahip; elinde bizimki gibi k\u0131r\u0131k d\u00f6k\u00fck, anla\u015f\u0131lmaz t\u00fcmceler yok. Ve o da, Diogenes Laertios\u2019ta okudu\u011fumuz \u015fu tuhaf saptamay\u0131 yap\u0131yor: \u201cBir t\u00fcr h\u00fczn\u00fcn (Theophrastos burada, ilk\u00e7a\u011fda melankolinin nedeni olarak g\u00f6r\u00fclen \u2018safra\u2019 s\u00f6zc\u00fc\u011f\u00fcn\u00fc kullan\u0131yor) etkisi alt\u0131ndaym\u0131\u015f\u00e7as\u0131na bitmemi\u015f ya da \u00e7eli\u015fik t\u00fcmceler yaz\u0131yor.\u201d Bu saptamadan da a\u00e7\u0131k\u00e7a anla\u015f\u0131l\u0131yor ki Ephesoslunun metni ve yaz\u0131\u015f bi\u00e7imi, ne \u00e7a\u011fda\u015flar\u0131na ne de d\u00f6nemin kurallar\u0131na ve s\u00f6yleyi\u015f al\u0131\u015fkanl\u0131klar\u0131na uyuyor. \u00d6yle ki -bu t\u00fcmceyi de antik \u00e7a\u011fda Pers Kral\u0131 Darius\u2019un Herakleitos\u2019a yazd\u0131\u011f\u0131 s\u00f6ylenen mektuptan okuyoruz-, \u201c\u00c7ok iyi Yunanca bilen ki\u015filer bile, yazd\u0131klar\u0131n\u0131n ger\u00e7ek ve do\u011fru yorumu konusunda ku\u015fkudalar.\u201d<\/p>\n
Bir yazar d\u00fc\u015f\u00fcn\u00fcn, o zamana dek neredeyse herkes derdini dizelerle anlat\u0131rken d\u00fczyaz\u0131n\u0131n yal\u0131n mimarl\u0131\u011f\u0131n\u0131 se\u00e7en, sanki bir k\u00e2hinin diliyle, aforizmalarla, bilmecelerle konu\u015fan, yazd\u0131klar\u0131n\u0131 b\u00f6l\u00fcmlenmesi zor istiflerle kurup \u00e7ift anlamlar, belirsizlikler yaratmaya \u00e7al\u0131\u015fan, t\u00fcmcelerini bir h\u00fczn\u00fcn etkisindeymi\u015f\u00e7esine bitmemi\u015f gibi kurmaktan, \u00e7eli\u015fkiler do\u011furmaktan ho\u015flanan, dilin en s\u0131radan s\u00f6zc\u00fcklerine d\u00fc\u015f\u00fcnsel anlamlar, felsefe i\u00e7erikleri y\u00fckleyen (bal gibi Mallarm\u00e9\u2019nin \u201crendre un sens plus pur aux mods de la tribu\u201d -kabilenin s\u00f6zc\u00fcklerine daha saf bir anlam verme \u00e7abas\u0131 bu), s\u00f6ylediklerini hi\u00e7kimsenin anlamayaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcp kitab\u0131n\u0131 bir tap\u0131na\u011f\u0131n sessizli\u011fine g\u00f6ben bir yazar. Ve bunlar\u0131 yaparken, tek amac\u0131 ger\u00e7e\u011fi yakalamak, ger\u00e7e\u011fi anlamak ve anlatmak olan biri.<\/p>\n
\u015eu sat\u0131rlar bu adam\u0131n yapt\u0131\u011f\u0131 i\u015f \u00fcst\u00fcne bize bir ipucu verebilir mi dersiniz:<\/p>\n
Kar\u015f\u0131la\u015ft\u0131klar\u0131n heyecan verici bile\u015fimi \u00fcst\u00fcnde duruyor Herakleitos. Uyumun sa\u011flanabilmesi i\u00e7in gerekli yetkin durumu ve ka\u00e7\u0131n\u0131lmaz itici g\u00fcc\u00fc g\u00f6r\u00fcyor \u00f6ncelikle onlarda. \u015eiir u\u011fra\u015f\u0131ndaysa, bu z\u0131tlar\u0131n birle\u015fmesi an\u0131nda k\u00f6keni belirsiz bir patlama \u00e7\u0131k\u0131yord uortaya ve bunun y\u0131k\u0131c\u0131 ve yaln\u0131z etkisi, \u015fiiri onca anti-fizik bir bi\u00e7imde ta\u015f\u0131yan u\u00e7urumlar\u0131n kay\u0131p gitmesine neden oluyordu. Bu tehlikenin \u00f6n\u00fcn\u00fc alma g\u00f6revi, ozana d\u00fc\u015f\u00fcyor. Ya mant\u0131\u011f\u0131 denenmi\u015f bir geleneksel \u00f6\u011feyi ya da nedenle sonu\u00e7 aras\u0131ndaki yolu ortadan kald\u0131racak kadar mucizemsi bir tanr\u0131sal yarat\u0131c\u0131l\u0131k ate\u015fini i\u015fe kar\u0131\u015ft\u0131rarak. \u0130\u015fte o zaman, z\u0131tlar\u0131n -o dakik ve f\u0131rt\u0131nal\u0131 seraplar\u0131n- sona erdi\u011fini, i\u00e7kin soylar\u0131n\u0131n ete kemi\u011fe b\u00fcr\u00fcnd\u00fc\u011f\u00fcn\u00fc g\u00f6rebilir ozan, \u015fiir ve ger\u00e7ek, hep bildi\u011fimiz gibi, e\u015fanlaml\u0131 oldu\u011funa g\u00f6re. (Ren\u00e9 Char. Seuls Demeurent XVII)<\/p>\n
\u00c7a\u011f\u0131m\u0131z\u0131n b\u00fcy\u00fck ozan\u0131 Ren\u00e9 Char\u2019la \u0130sa\u2019dan be\u015f y\u00fcz y\u0131l \u00f6nce ya\u015fam\u0131\u015f Efesli d\u00fc\u015f\u00fcn\u00fcr\u00fcn \u015fa\u015f\u0131rt\u0131c\u0131 bulu\u015fma noktalar\u0131n\u0131 biraz daha vurgulamak i\u00e7in s\u00f6z\u00fc biraz da Char \u00fcst\u00fcne Avez-vous lu Char? (Char\u2019\u0131 Okudunuz mu?\u201d adl\u0131 ilgin\u00e7 kitab\u0131n yazar\u0131 Georges Mounin\u2019e b\u0131rak\u0131yorum:<\/p>\n
\u201c…Herakleitos\u2019la Char aras\u0131ndaki eda akrabal\u0131\u011f\u0131n\u0131n g\u00f6r\u00fcn\u00fcr olgusu -ki ikincil bir olgu de\u011fil bu- bir yana b\u0131rakal\u0131m. L\u00e9on Robin\u2019in Herakleitos\u2019un s\u00f6yleyi\u015f edas\u0131yla ilgili s\u00f6zlerine bir g\u00f6z atal\u0131m: \u2018Kitap, d\u00fczyaz\u0131yla yaz\u0131lm\u0131\u015f bir aforizmalar derlemesine benziyor; aforizmalar\u0131n imgeli ve z\u0131tl\u0131klarla y\u00fckl\u00fc, \u00e7o\u011fu kez \u00e7iftanlaml\u0131 ya da kapal\u0131 dili, Herakleitos\u2019a o s\u00f6ylencele\u015fmi\u015f karanl\u0131k tan\u0131m\u0131n\u0131n yak\u0131\u015ft\u0131r\u0131lmas\u0131na neden olmu\u015f. B\u00f6ylesi bir kahin s\u00f6ylemi, \u00fcst\u00fcn ki\u015fili\u011fin bilincine, enerjiyle y\u00fckl\u00fc, hatta biraz fazla y\u00fckl\u00fc bi\u00e7imde varm\u0131\u015f bir ki\u015fiye uyar ancak. \u00d6te yandan, s\u00f6zlerin k\u0131sal\u0131\u011f\u0131yla imgelerin parlakl\u0131\u011f\u0131n\u0131n d\u00fc\u015f\u00fcnceye t\u00fcm boyutlar\u0131n\u0131 verdi\u011fi te tart\u0131\u015f\u0131lmaz bi\u00e7imde ortada…\u2019 Bu s\u00f6zler, Abondance viendra\u2019n\u0131n, Moulin premier\u2019nin, sonra da Partage formel\u2019in yaz\u0131nsal tan\u0131m\u0131na da t\u0131pat\u0131p uyard\u0131 bana kal\u0131rsa. Bir s\u00fcre i\u00e7in, Char\u2019\u0131n Herakleitos\u2019u okurken co\u015fkuyla vurgulad\u0131\u011f\u0131 d\u00f6n\u00fc\u015f\u00fcm\u2019\u00fcn somut duyumu olgusunu da yine bir yana b\u0131rakal\u0131m \u2013ki bu olgu onun ger\u00e7ek\u00fcst\u00fcc\u00fc arkada\u015flar\u0131n\u0131n hi\u00e7birinde bu derece yok. Burada Herakleitos\u00e7ulu\u011fun \u00fcnl\u00fc sorununu, z\u0131tlar\u0131n birli\u011fi sorununu g\u00f6zden ge\u00e7irelim. Breton\u2019un iyi bilinen bir t\u00fcmcesi, ger\u00e7ek\u00fcst\u00fcc\u00fclerin Herakleitos\u2019tan neler ald\u0131\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a g\u00f6steriyor. \u2018Her \u015fey \u00f6yle g\u00f6steriyor ki, diyor Breton, d\u00fc\u015f\u00fcncenin belirli bir noktas\u0131nda, ya\u015fam ve \u00f6l\u00fcm, ger\u00e7ek ve d\u00fc\u015fsel, ge\u00e7mi\u015f ve gelecek, anlat\u0131labilir ve anlat\u0131lmaz, \u00fcst ve alt, birbirine z\u0131t \u015feyler olarak alg\u0131lanm\u0131yor art\u0131k. Ve ger\u00e7ek\u00fcst\u00fcc\u00fcl\u00fc\u011f\u00fcn, bu noktay\u0131 yakalama umudu d\u0131\u015f\u0131nda bir d\u00fcrt\u00fcs\u00fc oldu\u011funu d\u00fc\u015f\u00fcnmek bo\u015funa olur.\u2019
…<\/p>\n
Ren\u00e9 Char\u2019\u0131n t\u00fcm z\u0131tl\u0131klar\u0131 \u00e7\u00f6zme giri\u015fimleri, ak\u0131lc\u0131 d\u00fc\u015f\u00fcncenin alan\u0131nda de\u011fil, hep duygulanma alan\u0131nda kalm\u0131\u015ft\u0131r; bu da \u015fiirin alan\u0131d\u0131r do\u011fal olarak.<\/p>\n
Bir anlamda Ren\u00e9 Char i\u00e7in Herakleitos\u2019u okumak, Herakleitos\u00e7u i\u015flemi mant\u0131k d\u00fczeyinden duygulanma d\u00fczeyine aktarmakt\u0131r. Char, Herakleitos\u2019un -felsefe tarihince tan\u0131mlanan- mant\u0131ksal de\u011ferinden de\u011fil de \u015fiirsel de\u011ferinden beslenmi\u015ftir. Efeslinin d\u00fc\u015f\u00fcncesin onu kavram olarak de\u011fil imge olarak etkiler. Bu nedenle de \u015fiir anlay\u0131\u015f\u0131, derinlemesine Herakleitos\u00e7udur…\u201d<\/p>\n
Kitab\u0131n ba\u015fka bir yerinde \u015fu \u00e7arp\u0131c\u0131 c\u00fcmle var:<\/p>\n
\u201c\u015eiir, Herakleitos\u00e7u \u00e7\u00f6z\u00fcm, d\u0131\u015favurulamayan\u0131n d\u0131\u015favurumu gibi \u00e7\u0131kar ortaya, ak\u0131ld\u0131\u015f\u0131 bir dilin ak\u0131lc\u0131 bi\u00e7imde kurulmas\u0131 gibi, bilin\u00e7alt\u0131n\u0131n bilinci gibi.\u201d<\/p>\n
Kapal\u0131l\u0131kla ilgili bir iki t\u00fcmceyi de almadan edemiyorum:<\/p>\n
\u201cEinstein\u2019\u0131n \u00e7al\u0131\u015fmalar\u0131n\u0131n matematikle anlat\u0131m\u0131, konusu nedeniyle kapal\u0131d\u0131r, ara\u015ft\u0131r\u0131c\u0131n\u0131n i\u00e7eri\u011fi yabanc\u0131lardan gizlemek istemesi, ya da ekleme zorluklarla okuru d\u00fcrtmek istemesi nedeniyle de\u011fil: ger\u00e7ek kapal\u0131l\u0131k, nesnelerin do\u011fas\u0131ndan gelendir. Evren ve bizler, fazlas\u0131yla bilmeceyiz zaten, buna mbir\u015feyler \u2018eklemek\u2019 gerekmez.\u201d<\/p>\n
Birka\u00e7 kez d\u00fc\u015f\u00fcnd\u00fcm de kendi kendime, nas\u0131l biriydi Herakleitos diye. Ki\u015fili\u011fine dokunmaya, y\u00fcz\u00fcn\u00fc, boyunu bosunu d\u00fc\u015flemeye, tan\u0131d\u0131\u011f\u0131m ki\u015filere benzetmeye \u00e7al\u0131\u015ft\u0131m; yapamad\u0131m; bir gizem perdesinin ard\u0131nda durmay\u0131 s\u00fcrd\u00fcr\u00fcyor Efesli benim i\u00e7in. Umberto Eco, \u201cFelsefenin Avutmas\u0131\u201d adl\u0131 denemesinde Herakleitos\u2019u, \u201cFrankfurt okulunun \u015fu bilinen Marks\u00e7\u0131lar\u0131\u201dna benzetiyor. Bense, yine Eco\u2019nun Aquinolu Tomasso i\u00e7in yapt\u0131\u011f\u0131 gibi, Herakleitos bug\u00fcn ya\u015fasayd\u0131 ne olurdu, neyle u\u011fra\u015f\u0131rd\u0131 sorusunu soruyorum kendime. Felsefeci mi olurdu, ozan m\u0131 olurdu, pek kestiremiyorum. Kim bilir, belki de -Hades ve Dionysos gibi- ikisi ayn\u0131 \u015feydir bunlar\u0131n!<\/p>\n
S\u00f6z\u00fc daha fazla uzatmak istemiyorum. Ama en az\u0131ndan \u015funlar\u0131 s\u00f6ylemeliyim: Herakleitos metinlerini \u00e7evirirken, onlar\u0131 hem yukar\u0131da sayd\u0131\u011f\u0131m tarihsel\/yaz\u0131nsal veriler, ipu\u00e7lar\u0131 ve d\u00fc\u015f\u00fcnceler \u0131\u015f\u0131\u011f\u0131nda T\u00fcrk\u00e7ele\u015ftirmeye \u00e7al\u0131\u015ft\u0131m, hem de onlara biraz Char\u2019\u0131n, bu \u00e7ok sevdi\u011fim ozan\u0131n g\u00f6z\u00fcyle bakmaya, bu iki kapal\u0131 s\u00f6z ustas\u0131n\u0131n bulu\u015ftu\u011fu d\u00fczlemi yakalamaya \u00e7al\u0131\u015ft\u0131m. Bu bak\u0131\u015f ve bu \u00e7aba, \u00e7eviriyi ve metnin T\u00fcrk\u00e7ede yeniden kurulu\u015f bi\u00e7imini ne denli etkiledi, kestirmek kolay de\u011fil. Daha da \u00f6nemlisi, S\u00f6z\u2019le Logos\u2019u yakalayabildim mi acaba? Bilmiyorum. Umuyorum.<\/p>\n
HERAKLE\u0130TOS<\/p>\n
Bir Kapal\u0131 S\u00f6z Ustas\u0131yla Bulu\u015fma Denemesi
Samih Rifat
Yap\u0131 Kredi K\u00fclt\u00fcr Sanat Yay\u0131nc\u0131l\u0131k
1. Bask\u0131, Kas\u0131m 1998, Sf. 7-28<\/p>\n
\u00a0<\/p>\n","protected":false},"excerpt":{"rendered":"
Ne Herakleitos\u2019un ne de Sokrates \u00f6ncesi Yunan d\u00fc\u015f\u00fcn\u00fcrlerinden herhangi birinin hi\u00e7bir yap\u0131t\u0131, b\u00fct\u00fcn olarak g\u00fcn\u00fcm\u00fcze ula\u015fmam\u0131\u015f. Uygarl\u0131\u011f\u0131m\u0131z\u0131n belki en derin temellerini olu\u015fturan ve var olduklar\u0131n\u0131, adlar\u0131n\u0131, i\u00e7eriklerini bildi\u011fimiz \u00e7ok say\u0131da kitaptan bize, az \u00f6nce de s\u00f6yledi\u011fimiz gibi, yaln\u0131zca k\u0131r\u0131nt\u0131lar, kitaptan bize, az \u00f6nce de s\u00f6yledi\u011fimiz gibi, yaln\u0131zca k\u0131r\u0131nt\u0131lar, irini ufakl\u0131 par\u00e7alar kalm\u0131\u015f. Onlar da ger\u00e7i […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[103],"tags":[],"class_list":{"0":"post-4510","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-felsefe-genel"},"yoast_head":"\n
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![](\"http:\/\/upload.wikimedia.org\/wikipedia\/commons\/f\/fa\/Heraclitus%2C_Johannes_Moreelse.jpg\")
Ne Herakleitos\u2019un ne de Sokrates \u00f6ncesi Yunan d\u00fc\u015f\u00fcn\u00fcrlerinden herhangi birinin hi\u00e7bir yap\u0131t\u0131, b\u00fct\u00fcn olarak g\u00fcn\u00fcm\u00fcze ula\u015fmam\u0131\u015f. Uygarl\u0131\u011f\u0131m\u0131z\u0131n belki en derin temellerini olu\u015fturan ve var olduklar\u0131n\u0131, adlar\u0131n\u0131, i\u00e7eriklerini bildi\u011fimiz \u00e7ok say\u0131da kitaptan bize, az \u00f6nce de s\u00f6yledi\u011fimiz gibi, yaln\u0131zca k\u0131r\u0131nt\u0131lar, kitaptan bize, az \u00f6nce de s\u00f6yledi\u011fimiz gibi, yaln\u0131zca k\u0131r\u0131nt\u0131lar, irini ufakl\u0131 par\u00e7alar kalm\u0131\u015f. Onlar da ger\u00e7i k\u00e2\u011f\u0131t, papir\u00fcs ya da deri \u00fcst\u00fcnde yapm\u0131\u015flar bu zaman yolculu\u011funu ama aradaki biny\u0131llar\u0131 ancak, yazardan yazara aktar\u0131lan, \u00e7o\u011fu kez bi\u00e7im de\u011fi\u015ftiren, yaralanan al\u0131nt\u0131larla a\u015fabilmi\u015fler. Demek ki nereden bakarsak bakal\u0131m, k\u0131r\u0131k d\u00f6k\u00fck, eksik, yaral\u0131 bir malzeme var elimizde. Bir yapboz oyununun yaln\u0131zca birka\u00e7 par\u00e7as\u0131: Herakleitos i\u00e7in, koskocaman, \u00fc\u00e7 b\u00f6l\u00fcml\u00fc bir kitaptan geriye kalan yakla\u015f\u0131k otuz par\u00e7a. En uzunlar\u0131 bir iki t\u00fcmceden, en k\u0131salar\u0131 birka\u00e7 s\u00f6zc\u00fckten olu\u015fan y\u00fcz otuz yedi par\u00e7a. Gelgelelim bu aktar\u0131m bi\u00e7imi, bir de \u00fcst\u00fcnl\u00fck sakl\u0131yor kendi i\u00e7inde. Kalanlar ve aktar\u0131lanlar, Herakleitos\u2019un kitab\u0131ndan \u00f6zellikle yap\u0131lm\u0131\u015f al\u0131nt\u0131lar; se\u00e7ilmi\u015f d\u00fc\u015f\u00fcnceler, savlar, \u00f6zdeyi\u015fler. Kimi zaman bir d\u00fc\u015f\u00fcnceyi kan\u0131tlamak, kimi zaman bir bi\u00e7em \u00f6zelli\u011fini vurgulamak amac\u0131yla se\u00e7ilip al\u0131nt\u0131lanm\u0131\u015flar. Kitab\u0131n kendisi par\u00e7alan\u0131p, y\u00fcz otuz rastlant\u0131sal k\u00e2\u011f\u0131t par\u00e7as\u0131 ula\u015fsayd\u0131 g\u00fcn\u00fcm\u00fcze, ayn\u0131 \u015fey olmazd\u0131; y\u0131k\u0131k bir yap\u0131n\u0131n raslant\u0131sal bir bi\u00e7imde toplanm\u0131\u015f ta\u015flar\u0131ndan \u00e7ok daha anlaml\u0131 bir se\u00e7ki var elimizde.<\/p>\n