![](\"http:\/\/idyllic.up.seesaa.net\/image\/070410cioran.jpg\")
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Kendi i\u00e7imize m\u0131hlanm\u0131\u015f oldu\u011fumuzdan, do\u011fu\u015ftan gelen \u00fcmitsizli\u011fimizin \u00e7izdi\u011fi yoldan ayr\u0131lma melekemiz yoktur… Hayat bizim ortam\u0131m\u0131z de\u011fil diye, kendimizi hayattan muaf m\u0131 tuttural\u0131m?… Var olmama belgesi veren kimse yoktur…Soluk almada sebat etmek, havan\u0131n dudaklar\u0131m\u0131z\u0131 yakt\u0131\u011f\u0131n\u0131 hissetmek, temenni etmedi\u011fimiz bir ger\u00e7ekli\u011fin ba\u011fr\u0131nda pi\u015fmanl\u0131klar\u0131 biriktirmek ve mahv\u0131m\u0131za sebep olan derte bir a\u00e7\u0131klama bulmaktan vazge\u00e7mek zorunday\u0131zd\u0131r… Zaman\u0131n her an\u0131 \u00fczerimize bir han\u00e7er gibi at\u0131ld\u0131\u011f\u0131, arzular\u0131n ayartt\u0131\u011f\u0131 tenimiz ta\u015fla\u015fmay\u0131 reddetti\u011fi vakit, baht\u0131m\u0131za eklenecek tek bir anla bile nas\u0131l y\u00fcz y\u00fcze gelebiliriz?… Hangi h\u00fcnerlerin yard\u0131m\u0131yla ba\u015fka bir hayat\u0131n, yeni bir hayat\u0131n pe\u015finden gidebilecek yan\u0131lsama kuvvetini bulabiliriz?…<\/p>\n
\u015eu ki, ge\u00e7mi\u015f y\u0131k\u0131mlar\u0131na bir g\u00f6z atan b\u00fct\u00fcn insanlar “gelmekte olan b\u00fct\u00fcn y\u0131k\u0131mlardan ka\u00e7\u0131nabilmek i\u00e7in” k\u00f6kten yeni bir \u015feye ba\u015flayabilme g\u00fcc\u00fcnde olduklar\u0131n\u0131 hayal ederler… Kendi kendilerine g\u00f6rkemli bir vaatte bulunur ve kaderin onlar\u0131 bat\u0131rd\u0131\u011f\u0131 o vasat u\u00e7urumdan \u00e7\u0131kartacak bir mucize beklerler… Ama hi\u00e7bir \u015fey olmaz… Herkes ayn\u0131 olmaya devam eder; sadece hepsine damgas\u0131n\u0131 vurmu\u015f olan o d\u00fc\u015fk\u00fcnl\u00fck temay\u00fcl\u00fcn\u00fcn sivrilmesiyle de\u011fi\u015firler… Etraf\u0131m\u0131zda yo\u011funlu\u011fu azalm\u0131\u015f ilham ve co\u015fkulardan ba\u015fka bir\u015fey g\u00f6rmeyiz: Her insan her \u015feyi vaat eder; ama her insan k\u0131v\u0131lc\u0131m\u0131n dayan\u0131ks\u0131zl\u0131\u011f\u0131n\u0131 ve hayattaki deha noksanl\u0131\u011f\u0131n\u0131 \u00f6\u011frenmek i\u00e7in ya\u015far… Bir varolu\u015fun asl\u0131na uygunluk derecesi kendi y\u0131k\u0131m\u0131ndan ibarettir… Olu\u015fumuzun \u00e7i\u00e7eklenmesi : Muzaffer g\u00f6r\u00fcn\u00fcml\u00fc olup, ba\u015far\u0131s\u0131zl\u0131\u011fa g\u00f6t\u00fcren yol… Yeteneklerimizin serpilmesi : Kangrenimizin kamuflaj\u0131… G\u00fcne\u015fin alt\u0131nda le\u015flerle dolu bir bahar h\u00fck\u00fcm s\u00fcrmektedir; bizzat g\u00fczellik, tomurcuklar\u0131n\u0131n i\u00e7inde \u015fi\u015finen \u00f6l\u00fcm den ba\u015fka bir\u015fey de\u011fildir…<\/p>\n
K\u00f6keninde aldat\u0131c\u0131 ve y\u0131k\u0131ma mahkum olmayan hi\u00e7bir yeni hayat g\u00f6rmedim \u015fimdiye kadar… Her insan zaman\u0131n i\u00e7inde ilerleyip, bunalt\u0131l\u0131 bir gevi\u015f getirmeyle kendini tecrit etti\u011fini, yenilenme niyetine de \u00fcmitlerinin beklenmedik y\u00fcz buru\u015fturmas\u0131yla kar\u015f\u0131la\u015f\u0131p kendi i\u00e7ine d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc g\u00f6rd\u00fcm…<\/p>\n
Emil Michel Cioran Kimdir?<\/strong><\/p>\n Frans\u0131zca yazan Rumen deneme yazar\u0131 ve ahlak\u00e7\u0131s\u0131 Emil Michel Cioran\u00a0 8 Nisan 1911’de Rasinari’de (Romanya’da) do\u011fdu. On yedi ya\u015f\u0131nda B\u00fckre\u015f \u00dcniversitesi Felsefe B\u00f6l\u00fcm\u00fc’ne girdi. Lisans\u0131n\u0131 Bergson \u00fczerine haz\u0131rlad\u0131\u011f\u0131 bir tezle ald\u0131. 1934’te B\u00fckre\u015f’te yay\u0131mlanan ilk kitab\u0131 \u00dcmitsizli\u011fin Doruklar\u0131nda, kendisinin de kabul etti\u011fi gibi, sonradan Rumence ve Frans\u0131zca\u00a0 yazd\u0131\u011f\u0131 her \u015feyin \u00f6z\u00fcn\u00fc bar\u0131nd\u0131r\u0131r. Hayat\u0131n trajik boyutundan habersiz olmakla su\u00e7lad\u0131\u011f\u0131 Bergsonculuk’tan o d\u00f6nemde koptu. 1937’de, dini bir krizin \u00fcr\u00fcn\u00fc olan ve tart\u0131\u015fmalar yaratan kitab\u0131 G\u00f6zya\u015flar\u0131 Ve Azizler \u00dczerine yay\u0131nland\u0131. Ayn\u0131 y\u0131l, B\u00fckre\u015f Frans\u0131z Ensitit\u00fcs\u00fc’den bir burs alarak Paris’e gitti ve oraya yerle\u015fti. 1995 y\u0131l\u0131nda Alzheimer\u00a0 hastal\u0131\u011f\u0131ndan \u00f6ld\u00fc.<\/p>\n Cioran konservatif felsefeye olan ilgisini ilk gen\u00e7lik y\u0131llar\u0131nda kaybetmi\u015f, ki\u015fisel d\u00fc\u015f\u00fcnce ve lirizm ad\u0131na sistematik d\u00fc\u015f\u00fcnce ve soyut spek\u00fclasyonlarda bulunmay\u0131 reddetmi\u015fti; “Hi\u00e7bir \u015feyi ke\u015ffetmedim. Ben sadece kendi hislerimin sekreteri olmaya devam ettim”<\/p>\n Son d\u00f6nem eserlerinde k\u00f6t\u00fcmser hava \u00e7o\u011fu ele\u015ftirmen taraf\u0131ndan \u00e7ocuklu\u011fundaki olaylarla ili\u015fkilendirilmi\u015ftir. Ancak ondaki septiklik, nihilizme yak\u0131n duru\u015fun tek bir sebebe irca edilemeyece\u011fi de s\u00f6ylenebilir.<\/p>\n Jean-Paul Sartre ve Albert Camus gibi tan\u0131nm\u0131\u015f varolu\u015f\u00e7u yazarlar\u0131n eserlerindeki be\u015feri yabanc\u0131la\u015fma temas\u0131 hen\u00fcz 1932’lerde gen\u00e7 Cioran’\u0131n eserlerinde g\u00f6r\u00fclmektedir. “Varolu\u015fun kendi evimizin hi\u00e7li\u011fi kendi s\u00fcrg\u00fcnl\u00fc\u011f\u00fcm\u00fcz olmas\u0131 m\u00fcmk\u00fcn m\u00fc?” diye sormaktayd\u0131 Cioran o y\u0131llarda.<\/p>\n cioran insanl\u0131\u011f\u0131n trajedisini de\u011fil fakat kendisi gibi hem d\u00fc\u015f\u00fcnen hem hisseden bir ontolojik vatan\u0131ndan s\u00fcrg\u00fcne g\u00f6nderilmi\u015fli\u011fin kolay kolay kimsenin hesab\u0131n\u0131 yapmad\u0131\u011f\u0131 i\u00e7 \u00e7eki\u015fleriyle , bir yurtsuz kimli\u011fiyle ya\u015fam\u0131\u015f ve yazm\u0131\u015ft\u0131r.D\u00fcnyan\u0131n herg\u00fcnk\u00fc i\u015fleyi\u015fini,ac\u0131lar\u0131n\u0131,sevin\u00e7lerini genelden ayr\u0131 d\u00fc\u015fen y\u00f6n\u00fcyle kimi zaman buruklukla kiminde de kah\u0131rla yorulmu\u015f bir fark\u0131ndal\u0131kla ilmek ilmek kitaplar\u0131na i\u015flemi\u015ftir.Koyunun derdinden ge\u00e7enlerin,hatta koyunun derdinde bile olmayanlar\u0131n hayat\u0131 mu\u015ftulamalar\u0131n\u0131n, rezilliklerinin ve kaybolmu\u015f bir vicdanla bu hayat\u0131 olurlamalar\u0131yla bir kez daha bu temele har\u00e7 atanlar\u0131n asla anlayamayacaklar\u0131 bir yanl\u0131\u015f yerde aranan ‘cephane’ olarak bilinmektedir.<\/p>\n \u00c7\u00fcr\u00fcmenin Kitab\u0131’ndan<\/strong><\/p>\n * Kant’ta art\u0131k hi\u00e7bir insan\u00ee zay\u0131fl\u0131\u011f\u0131, h\u00fczn\u00fcn hi\u00e7bir hakik\u00ee vurgusunu g\u00f6remez hale geldi\u011fim an felsefeden y\u00fcz \u00e7evirdim;Kant’ta ve b\u00fct\u00fcn filozoflarda… M\u00fczikle, mistik pratiklerle ve \u015fiirle kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda, felsef\u00ee faaliyet, sadece utanga\u00e7larla \u0131l\u0131ml\u0131lar\u0131n g\u00f6z\u00fcnde itibar\u0131 olan \u015faibeli bir derinlikle ve azalm\u0131\u015f bir canl\u0131l\u0131kla ilgilidir. Hem zaten felsefe -gayri \u015fahs\u00ee endi\u015fe, kans\u0131z fikirlere s\u0131\u011f\u0131nma- hayat\u0131n ba\u015ftan \u00e7\u0131kar\u0131c\u0131 ta\u015fk\u0131nl\u0131\u011f\u0131ndan ka\u00e7anlar\u0131n yoludur. Hemen hemen b\u00fct\u00fcn filozoflar\u0131n sonu iyi olmu\u015ftur; \u0130\u015fte felsefeye kar\u015f\u0131 ba\u015f gerek\u00e7e. Sokrates’in sonu bile hi\u00e7 trajik de\u011fildir: Bir yanl\u0131\u015f anlamad\u0131r; bir pedagogun sonudur- ve e\u011fer Nietzsche delili\u011fe g\u00f6m\u00fcld\u00fcyse, \u015fair ve m\u00fctefekkir olarakt\u0131r bu: Ak\u0131l y\u00fcr\u00fctmelerinin de\u011fil, vecdlerinin kefaretini \u00f6demi\u015ftir.<\/p>\n Bilin\u00e7d\u0131\u015f\u0131 Dogmalar’dan<\/strong><\/p>\n * “Bir varl\u0131\u011f\u0131n hatas\u0131n\u0131 derinlemesine anlayacak, ona maksat ve te\u015febb\u00fcslerinin bo\u015funal\u0131\u011f\u0131n\u0131 g\u00f6sterecek g\u00fc\u00e7teyizdir; fakat i\u00e7g\u00fcd\u00fcleri kadar ka\u015farlanm\u0131\u015f, \u00f6nyarg\u0131lar\u0131 kadar eski bir fanatizmi gizleyerek, zamana canla ba\u015fla sar\u0131lmas\u0131na nas\u0131l engel olmal\u0131? \u0130\u00e7imizde, yak\u0131\u015f\u0131ks\u0131z bir inan\u00e7 ve kesinlikler y\u0131\u011f\u0131n\u0131 ta\u015f\u0131r\u0131z \u2013 ku\u015fku g\u00f6t\u00fcrmez bir hazine gibi. Bundan kurtulmay\u0131 ya da bunlar\u0131 altetmeyi ba\u015faran kimse bile, – kendi zihin a\u00e7\u0131kl\u0131\u011f\u0131n\u0131n \u00e7\u00f6l\u00fcnde- hala fanatik kal\u0131r: Kendinin, kendi varolu\u015funun fanati\u011fidir; b\u00fct\u00fcn saplant\u0131lar\u0131n\u0131 kurutmu\u015ftur, bu saplant\u0131lar\u0131n kabuklar\u0131ndan \u00e7\u0131kt\u0131klar\u0131 zemin d\u0131\u015f\u0131nda; b\u00fct\u00fcn sabit noktalar\u0131n\u0131 kaybetmi\u015ftir, ba\u011fl\u0131 olduklar\u0131 sabitlik d\u0131\u015f\u0131nda. Hayat\u0131n ilahiyat\u0131nkilerden daha de\u011fi\u015fmez dogmalar\u0131 vard\u0131r; \u00e7\u00fcnk\u00fc her varolu\u015f, cinnetin ya da iman\u0131n z\u0131rvalar\u0131n\u0131n bile duda\u011f\u0131n\u0131 u\u00e7uklatan \u015fa\u015fmazl\u0131klar i\u00e7inde demir atm\u0131\u015ft\u0131r\u2026 \u015e\u00fcphelerine a\u015f\u0131k olan ku\u015fkucunun bile, ku\u015fkuculu\u011fun fanati\u011fi oldu\u011fu ortaya \u00e7\u0131kar. \u0130nsan, tam anlam\u0131yla dogmatik varl\u0131kt\u0131r; dogmalar\u0131 onlar\u0131 dile getiremedi\u011fi, bilmedi\u011fi ve takib etti\u011fi \u00f6l\u00e7\u00fcde derindir.”<\/p>\n Belirsiz Deh\u015fet’ten<\/strong><\/p>\n * K\u0131r\u0131lganl\u0131\u011f\u0131m\u0131z\u0131 bize hat\u0131rlatan, belirli bir derdin bir anda ortaya \u00e7\u0131k\u0131vermesi de\u011fildir: Zaman\u0131n ba\u011fr\u0131ndan aforoz edilmemizin elikula\u011f\u0131ndal\u0131\u011f\u0131n\u0131 bize g\u00f6sterecek olan, daha mu\u011flak, ama daha \u015fa\u015f\u0131rt\u0131c\u0131 uyar\u0131lar durur \u00f6n\u00fcm\u00fczde. Tiksintinin, bizi d\u00fcnyadan fizyolojik olarak ay\u0131ran o hissin yakla\u015fmas\u0131, i\u00e7g\u00fcd\u00fclerimizin sa\u011flaml\u0131\u011f\u0131n\u0131n ya da ba\u011fland\u0131\u011f\u0131m\u0131z \u015feylerin dayan\u0131kl\u0131l\u0131\u011f\u0131n\u0131n ne kadar tahrip edilmeye a\u00e7\u0131k olduklar\u0131n\u0131 ortaya \u00e7\u0131kar\u0131r. Sa\u011fl\u0131kl\u0131yken, tenimiz evrensel nabz\u0131n yank\u0131s\u0131 hizmetini g\u00f6r\u00fcr ve kan\u0131m\u0131z onun ritmini yeniden \u00fcretir; potansiyel bir cehennem gibi bizi g\u00f6zleyen ve aniden ele ge\u00e7iren tiksinti i\u00e7inde ise, bir yaln\u0131zl\u0131k garabetleri bilimi taraf\u0131ndan tasavvur edilmi\u015f bir canavar kadar tecrit edilmi\u015f durumday\u0131z. Burukluk’tan<\/strong><\/p>\n * Sadece erotik yarad\u0131l\u0131\u015fta olanlar kendilerini s\u0131k\u0131nt\u0131ya kapt\u0131r\u0131r; a\u015fkta pe\u015finen hayal k\u0131r\u0131kl\u0131\u011f\u0131na u\u011fram\u0131\u015flard\u0131r. Kendi i\u00e7imize m\u0131hlanm\u0131\u015f oldu\u011fumuzdan, do\u011fu\u015ftan gelen \u00fcmitsizli\u011fimizin \u00e7izdi\u011fi yoldan ayr\u0131lma melekemiz yoktur… Hayat bizim ortam\u0131m\u0131z de\u011fil diye, kendimizi hayattan muaf m\u0131 tuttural\u0131m?… Var olmama belgesi veren kimse yoktur…Soluk almada sebat etmek, havan\u0131n dudaklar\u0131m\u0131z\u0131 yakt\u0131\u011f\u0131n\u0131 hissetmek, temenni etmedi\u011fimiz bir ger\u00e7ekli\u011fin ba\u011fr\u0131nda pi\u015fmanl\u0131klar\u0131 biriktirmek ve mahv\u0131m\u0131za sebep olan derte bir a\u00e7\u0131klama bulmaktan vazge\u00e7mek zorunday\u0131zd\u0131r… Zaman\u0131n her an\u0131 […]<\/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-4609","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-felsefe-genel"},"yoast_head":"\n
* Canl\u0131l\u0131\u011f\u0131n kritik noktas\u0131 \u2013bir m\u00fccadele olan- hastal\u0131k de\u011fil, her \u015feyi d\u0131\u015flayan ve arzular\u0131n taze hatalar do\u011furma kuvvetini ellerinden alan o belirsiz deh\u015fettir. Duyular h\u00fclasalar\u0131n\u0131 yitirir, damarlar kurur ve uzuvlar art\u0131k kendilerini i\u015flevlerinden ay\u0131ran aral\u0131\u011f\u0131 alg\u0131layamaz. Her \u015fey yavanla\u015f\u0131r: yiyecekler de d\u00fc\u015fler de. Maddede rahiya, r\u00fcyalarda da bilmece yoktur art\u0131k; gastronomi de metafizik i\u015ftahs\u0131zl\u0131\u011f\u0131m\u0131za e\u015fit derecede kurban olurlar. Saatler boyunca, ba\u015fka saatleri bekleriz; zamandan art\u0131k ka\u00e7amayan anlar\u0131, bizi yeniden sa\u011fl\u0131\u011f\u0131n vasatl\u0131\u011f\u0131na\u2026 ve tehlikelerinin unutulu\u015funa sokacak anlar\u0131 bekleriz\u2026
* (Mekan\u0131n doymak bilmezli\u011fi ve gelece\u011fe y\u00f6nelik bilin\u00e7d\u0131\u015f\u0131 bir a\u00e7g\u00f6zl\u00fcl\u00fck olan sa\u011fl\u0131k, oldu\u011fu haliyle hayat\u0131n d\u00fczeyinin en kadar y\u00fczeysel ve organik dengenin i\u00e7sel derinlikle ne kadar ba\u011fda\u015fmaz oldu\u011funu g\u00f6sterir bize.
* Ruh, kanatlanmas\u0131 s\u0131ras\u0131nda, lekelenmi\u015f i\u015flevlerimize dayan\u0131r: Bo\u015flu\u011fun uzuvlar\u0131m\u0131z i\u00e7inde genle\u015fmesi \u00f6l\u00e7\u00fcs\u00fcnde havalan\u0131r. \u0130\u00e7imizde sadece \u00f6zg\u00fcl bir bi\u00e7imde kendimiz olmamam\u0131za yol a\u00e7an \u015feyler sa\u011fl\u0131kl\u0131d\u0131r: tiksintilerimizdir bizi bireyle\u015ftiren; h\u00fcz\u00fcnlerimizdir bize bir isim veren; kay\u0131plar\u0131m\u0131zd\u0131r benli\u011fimize malik olmam\u0131z\u0131 sa\u011flayan. Sadece ba\u015far\u0131s\u0131zl\u0131klar\u0131m\u0131z\u0131n tutar\u0131yla kendimiz oluruz.)<\/p>\n
* Bitip giden bir a\u015fk \u00f6ylesinde zengin felsefi bir s\u0131navd\u0131r ki bir berberi Sokrates’in dengi yapar.
* Sevme sanat\u0131 m\u0131? Bir vampir mizac\u0131 ile da\u011f lalesinin ketumlu\u011funu birle\u015ftirebilmek.
* Ist\u0131rap aray\u0131\u015f\u0131nda, ac\u0131ya canla ba\u015fla sar\u0131lmada, \u015fehitle rekabete girebilecek pek kimse yoktur, k\u0131skan\u00e7tan ba\u015fka…Oysa biri g\u00f6klere \u00e7\u0131kar\u0131l\u0131r, \u00f6teki alay konusu yap\u0131l\u0131r.
* Bir yosma i\u00e7in can\u0131na k\u0131yan ki\u015fi, d\u00fcnyay\u0131 alt\u00fcst eden kahramandan daha b\u00fct\u00fcn ve daha derin bir tecr\u00fcbe ya\u015far.
* Beynini hissetmek: Hem d\u00fc\u015f\u00fcnce, hem de cinsel g\u00fc\u00e7 i\u00e7in u\u011fursuz bir olay.
* Aln\u0131n\u0131 iki g\u00f6\u011f\u00fcs aras\u0131na g\u00f6mmek, iki \u00d6l\u00fcm k\u0131tas\u0131n\u0131n aras\u0131na…
* Her arzunun i\u00e7inde bir ke\u015fi\u015fle bir kasap tepi\u015fir.
* \u015eairlikle ba\u015flay\u0131p, jinekologlukla bitirmek! B\u00fct\u00fcn \u015fartlar aras\u0131nda en az imrenilir olan, a\u015f\u0131kl\u0131\u011f\u0131nkidir.
* Cinsellik: v\u00fccutlar\u0131n par\u00e7a par\u00e7a olmas\u0131, cerrahi ve k\u00fcller, bir aziz eskisinin hayvanl\u0131\u011f\u0131, g\u00fcl\u00fcn\u00e7 ve unutulmaz bir \u00e7\u00f6k\u00fc\u015f\u00fcn par\u0131lt\u0131s\u0131…
* Paniklerde oldu\u011fu gibi \u015fehvette de k\u00f6kenlerimizle yeniden b\u00fct\u00fcnle\u015firiz; haks\u0131z yere s\u00fcr\u00fclm\u00fc\u015f olan \u015fempanze nihayet zafere ula\u015f\u0131r-bir hayk\u0131rmal\u0131\u011f\u0131na.
* A\u015fk\u0131n sayg\u0131nl\u0131\u011f\u0131, bir anl\u0131k salyadan sonra ayakta kalan k\u00fclyutmaz sevgiye dayan\u0131r.
* Bir ruhun a\u015fk isabet etti\u011finde f\u0131k\u0131rdak k\u0131zlar gibi davranma tehlikesi, her \u015feyi ne kadar g\u00f6r\u00fcp ge\u00e7irmi\u015fse o kadar fazlad\u0131r.
* Anatomiyle vecdin kar\u0131\u015f\u0131m\u0131, \u00e7\u00f6z\u00fclmezli\u011fin ulula\u015fmas\u0131, hayal k\u0131r\u0131kl\u0131\u011f\u0131 oburlu\u011funun ideal g\u0131das\u0131 olan A\u015fk, bizi zaferin kenar mahallerine g\u00f6t\u00fcr\u00fcr..
* Yine de daima severiz; ve bu “yine de “, i\u00e7inde bir sonsuzu bar\u0131nd\u0131r\u0131r.
* Her derin tecr\u00fcbe fizyoloji terimleriyle dile gelir.<\/p>\n","protected":false},"excerpt":{"rendered":"