{"id":4697,"date":"2010-09-15T10:38:33","date_gmt":"2010-09-15T07:38:33","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/09\/15\/bastrma-yer-deitirme-kiisel-guece-inanma-inkar-oeluem-elif-acar\/"},"modified":"2010-09-15T10:38:33","modified_gmt":"2010-09-15T07:38:33","slug":"bastrma-yer-deitirme-kiisel-guece-inanma-inkar-oeluem-elif-acar","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/09\/15\/bastrma-yer-deitirme-kiisel-guece-inanma-inkar-oeluem-elif-acar\/","title":{"rendered":"Bast\u0131rma, yer de\u011fi\u015ftirme, ki\u015fisel g\u00fcce inanma, inkar | \u00d6l\u00fcm \u2013 Elif Acar"},"content":{"rendered":"

\u00d6l\u00fcm Anksiyetesi ve Psikopatolojik Geli\u015fimi<\/strong><\/p>\n

\u00d6l\u00fcm, insan\u0131n bildi\u011fi ve bildi\u011fi i\u00e7in de ba\u015fa \u00e7\u0131kmak i\u00e7in s\u00fcrekli savunma mekanizmalar\u0131 geli\u015ftirdi\u011fi en b\u00fcy\u00fck hayal k\u0131r\u0131kl\u0131klar\u0131ndan biridir. Yalom da \u00f6l\u00fcm anksiyetelerini ve onunla ba\u015fa \u00e7\u0131kmak i\u00e7in yarat\u0131lm\u0131\u015f savunma mekanizmalar\u0131n\u0131 incelemi\u015ftir.
\u00d6l\u00fcmle ba\u015fa \u00e7\u0131kman\u0131n \u00f6ncelikli y\u00f6ntemlerinden biri \u201ck\u00fclt\u00fcr\u201d kavram\u0131n\u0131n olu\u015fturulmas\u0131d\u0131r. Heidegger\u2019in metinlerinde s\u00fcrekli dile getirdi\u011fi ve \u201cya\u015fam\u0131n sa\u00e7mal\u0131\u011f\u0131n\u0131n\u201d unutulmas\u0131n\u0131n \u00f6nemli silahlar\u0131ndan biri olarak g\u00f6r\u00fcl\u00fcr k\u00fclt\u00fcr. K\u00fclt\u00fcr kavram\u0131 ve \u00f6l\u00fcm kar\u015f\u0131s\u0131ndaki anlam\u0131 \u201ckal\u0131c\u0131l\u0131\u011f\u0131n fabrikas\u0131 olarak k\u00fclt\u00fcr\u201d b\u00f6l\u00fcm\u00fcnde daha ayr\u0131nt\u0131l\u0131 bir \u015fekilde anlat\u0131lacakt\u0131r. Bu b\u00f6l\u00fcm, daha \u00e7ok bireysel olarak \u00f6l\u00fcmle ba\u015fa \u00e7\u0131kma y\u00f6ntemlerini ve olu\u015fturulan savunma mekanizmalar\u0131n\u0131 konu al\u0131r.
Yalom, \u201cB\u00fct\u00fcn bireyler \u00f6l\u00fcm anksiyetesiyle kar\u015f\u0131la\u015f\u0131rlar\u201d der. \u00d6l\u00fcm anksiyetesiyle kar\u015f\u0131la\u015fan bireylerin \u00e7o\u011fu, uyuma y\u00f6nelik ba\u015fa \u00e7\u0131kma tarzlar\u0131 \u2013 bast\u0131rma, yer de\u011fi\u015ftirme, ki\u015fisel g\u00fcce inanma, \u00f6l\u00fcm\u00fcn etkisini azaltan toplumsal olarak onaylanan dinsel inan\u00e7lar\u0131n kabul\u00fc gibi ink\u00e2r temelli stratejilerinden ya da sembolik \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fc ba\u015farmay\u0131 hedefleyen \u00e7ok \u00e7e\u015fitli stratejiler yoluyla \u00f6l\u00fcm\u00fcn \u00fcstesinden gelmeye y\u00f6nelik ki\u015fisel \u00e7abalardan olu\u015fan tarzlar geli\u015ftirir. <\/p>\n

Yalom\u2019a g\u00f6re ola\u011fand\u0131\u015f\u0131 stres ya da mevcut savunma mekanizmalar\u0131n\u0131n yetersizli\u011fi nedeniyle hastal\u0131k ad\u0131 verilen b\u00f6lgeye giren birey, \u00f6l\u00fcmle ba\u015f etmekteki evrensel tarzlar\u0131n yetersizli\u011fini g\u00f6rerek a\u015f\u0131r\u0131 savunma \u015fekilleri g\u00f6stermeye y\u00f6nelir. \u00c7o\u011fu kez korkuyla ba\u015fa \u00e7\u0131kman\u0131n beceriksiz \u015fekilleri olan bu savunma manevralar\u0131, mevcut klinik tabloyu olu\u015fturur. [Yalom, 1999, 180-185]<\/p>\n

<\/p>\n

Psikopatoloji, yap\u0131s\u0131 gere\u011fi etkin olmayan bir savunma \u015feklidir.2 Bir \u00e7ok varolu\u015f\u00e7u kuramc\u0131, \u00f6l\u00fcm anksiyetesi \u00fczerine d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. Mesela Kierkegaard, hemen yanda bekleyen korku, harap olma ve yok olman\u0131n alg\u0131lanmas\u0131ndan ka\u00e7mak i\u00e7in insan\u0131n kendisini s\u0131n\u0131rlad\u0131\u011f\u0131n\u0131 ve k\u00fc\u00e7\u00fcltt\u00fc\u011f\u00fcn\u00fc s\u00f6ylemi\u015ftir. [Kierkegaard, 1973, sf.70]<\/p>\n

Yalom\u2019a g\u00f6re, ba\u015flang\u0131\u00e7ta \u00e7ocu\u011fun \u00f6l\u00fcm\u00fcn fark\u0131nda olu\u015fuyla ba\u015f etme tarz\u0131 ink\u00e2ra dayan\u0131r. Bu ink\u00e2r sisteminin iki \u00f6nemli siperi, insan\u0131n ya ki\u015fisel dokunulmazl\u0131\u011f\u0131 oldu\u011funa ya da nihai koruyucu taraf\u0131ndan sonsuza kadar korunaca\u011f\u0131na dair inanc\u0131d\u0131r.
Bu iki inan\u00e7 da \u00e7ok g\u00fc\u00e7l\u00fcd\u00fcr. \u00c7\u00fcnk\u00fc iki kaynaktan destek al\u0131rlar: erken hayat \u015fartlar\u0131ndan ve \u00f6l\u00fcms\u00fczl\u00fck sistemlerini ve ki\u015fisel, g\u00f6zleyen bir Tanr\u0131\u2019n\u0131n varl\u0131\u011f\u0131n\u0131 i\u00e7eren k\u00fclt\u00fcrel olarak kabul edilmi\u015f mitlerden. [Yalom, 1999, sf. 180-188]<\/p>\n

Yalom, hastalar\u0131nda inceledi\u011fi kadar\u0131yla \u00f6l\u00fcme kar\u015f\u0131 iki temel savunma y\u00f6ntemi bulur; ilk olarak kendi \u00f6zel olu\u015funa ve ki\u015fisel dokunulmazl\u0131\u011f\u0131na derinden inanmak; ikincisi ise nihai kurtar\u0131c\u0131n\u0131n varl\u0131\u011f\u0131na inanmakt\u0131r. Bu iki tarz asl\u0131nda birbirine taban tabana z\u0131tt\u0131r ve hi\u00e7bir \u015fekilde ki\u015fiye \u00f6zel olmamalar\u0131na ra\u011fmen, yararl\u0131 bir diyalektik olu\u015ftururlar. [Yalom, 1999, sf. 192]<\/p>\n

\u00d6l\u00fcmle ba\u015fa \u00e7\u0131kma y\u00f6ntemlerinden bir di\u011feri de, ink\u00e2r etme y\u00f6ntemidir ki, bu \u00e7a\u011flar boyunca tercih edilen yeg\u00e2ne metottur. Kar\u015f\u0131la\u015fana kadar insan, \u00f6l\u00fcml\u00fc oldu\u011funa inanmaz ve hatta insan \u00f6l\u00fcnceye kadar \u00f6lece\u011fini ink\u00e2r ederek ya\u015far ki, hayat ya\u015famaya dair bir anlama sahip olsun. Tolstoy, \u00f6zel oldu\u011fumuza dair inanc\u0131m\u0131z\u0131 Ivan Ilyich\u2019in a\u011fz\u0131ndan \u00e7ok ba\u015far\u0131l\u0131 bir \u015fekilde anlat\u0131r:<\/p>\n

\u201cCaius bir insand\u0131r, insanlar \u00f6l\u00fcml\u00fcd\u00fcr, o halde Caius da \u00f6l\u00fcml\u00fcd\u00fcr,\u201d Caius\u2019a uyguland\u0131\u011f\u0131nda hep do\u011fru gibi g\u00f6r\u00fcn\u00fcyordu, ama kendisine uyguland\u0131\u011f\u0131nda kesinlikle hep do\u011fru gibi g\u00f6r\u00fcnm\u00fcyordu. Caius\u2019un \u00f6l\u00fcml\u00fc olmas\u0131 tamamen do\u011fruydu, ama o Caius de\u011fildi, genel bir insan de\u011fildi o, di\u011ferlerinden olduk\u00e7a, olduk\u00e7a ayr\u0131 bir yarat\u0131k. O bir zamanlar k\u00fc\u00e7\u00fck Vanya olmu\u015ftu, annesi, babas\u0131, Mitya ve Voldoya ile, oyuncaklar\u0131, arabac\u0131s\u0131 ve dad\u0131s\u0131 ve daha sonra da Katenka\u2019yla \u00e7ocuklu\u011fun, delikanl\u0131l\u0131\u011f\u0131n ve gen\u00e7li\u011fin b\u00fct\u00fcn o ne\u015feleri, \u00fcz\u00fcnt\u00fcleri ve keyiflerini ya\u015fam\u0131\u015ft\u0131. Caius, Vanya\u2019n\u0131n \u00e7ok sevdi\u011fi \u00e7izgili deri topun kokusu hakk\u0131nda ne bilirdi ki? Caius annesinin elini \u00f6yle \u00f6pm\u00fc\u015f m\u00fcyd\u00fc hi\u00e7, elbisesinin ipe\u011fi onun i\u00e7in de b\u00f6yle h\u0131\u015f\u0131rdam\u0131\u015f m\u0131yd\u0131? Okuldaki pasta k\u00f6t\u00fc olunca o da kendisi gibi isyan \u00e7\u0131karm\u0131\u015f m\u0131yd\u0131? Caius \u00f6yle a\u015f\u0131k olmu\u015f muydu? Caius kendisi gibi oturumlara ba\u015fkanl\u0131k etmi\u015f miydi? Caius ger\u00e7ekte \u00f6l\u00fcml\u00fcyd\u00fc ve onun \u00f6lmesi do\u011fruydu; ama benim, b\u00fct\u00fcn o d\u00fc\u015f\u00fcncelerim ve duygular\u0131mla k\u00fc\u00e7\u00fck Vanya\u2019n\u0131n, Ivan Ilyich\u2019in \u00f6l\u00fcm\u00fc, tamamen farkl\u0131 bir konu. Ben \u00f6lemem. Bu korkun\u00e7 olurdu.\u201d
\u0130\u015fte Ivan Ilyich de ink\u00e2r etme yoluna ba\u015fvurmu\u015f ve kendisinin \u00f6zel oldu\u011funu d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. \u00d6l\u00fcm anksiyetesiyle ba\u015fa \u00e7\u0131kman\u0131n en kolay ve belki de en sa\u011flam yoludur ink\u00e2r etme. Bu ink\u00e2r asl\u0131nda \u00f6yle bir \u015feydir ki, bilin\u00e7 d\u00fczeyinde ger\u00e7ekle\u015fmez. \u00c7\u00fcnk\u00fc kimse bilin\u00e7li olarak \u00f6l\u00fcm\u00fc ink\u00e2r etmez ama t\u00fcm hayat\u0131n anlam\u0131n\u0131n ard\u0131nda, asl\u0131nda bilin\u00e7 d\u0131\u015f\u0131nda \u00f6l\u00fcm\u00fcn ink\u00e2r edilmesi vard\u0131r. Ivan Ilyich gibi, \u00f6l\u00fcm\u00fc ba\u015fkalar\u0131n\u0131n ya\u015fad\u0131\u011f\u0131na, bizim hi\u00e7 ya\u015famayaca\u011f\u0131m\u0131za inan\u0131r\u0131z.
Yalom\u2019a g\u00f6re ink\u00e2r, hayat tehdidiyle ba\u011flant\u0131l\u0131 olan anksiyeteyle ba\u015fa \u00e7\u0131kma \u00e7abas\u0131d\u0131r. Fakat ayn\u0131 zamanda ki\u015finin kendi dokunulmazl\u0131\u011f\u0131na olan derin inanc\u0131n da bir i\u015flevidir. \u0130nsan\u0131n hayat\u0131 boyunca varsay\u0131ma dayanan d\u00fcnyas\u0131n\u0131n yeniden yap\u0131lanmas\u0131 i\u00e7in, bir\u00e7ok psikolojik \u00e7al\u0131\u015fman\u0131n yap\u0131lmas\u0131 gerekti\u011fini savunur Yalom. \u00c7\u00fcnk\u00fc savuma bir kez \u00e7\u00f6kt\u00fc m\u00fc, insan \u00f6lece\u011fi ger\u00e7e\u011fini bir kez kavrad\u0131 m\u0131, garip bir \u015fekilde aldat\u0131ld\u0131\u011f\u0131n\u0131 hissedebilir. [Yalom, 1999, sf. 196]<\/p>\n

Tolstoy\u2019un da hik\u00e2yesinde de\u011findi\u011fi \u00fczere insanlar\u0131n kendilerinin \u00f6zel oldu\u011funa inanmas\u0131, daha \u00e7ok \u201cuyum\u201da y\u00f6nelik bir davran\u0131\u015ft\u0131r. Bizim do\u011fadan \u00e7\u0131kmam\u0131za ve e\u015flik eden s\u0131k\u0131nt\u0131 durumuna katlanmam\u0131za izin verir. Yalom i\u00e7in birey, yal\u0131t\u0131m i\u00e7indedir. K\u00fc\u00e7\u00fckl\u00fc\u011f\u00fcm\u00fcz\u00fcn ve d\u0131\u015f d\u00fcnyan\u0131n deh\u015fetinin, anne babalar\u0131m\u0131z\u0131n yetersizliklerinin, yarat\u0131lm\u0131\u015fl\u0131\u011f\u0131m\u0131z\u0131n, bizi do\u011faya ba\u011flayan bedensel i\u015flevimizin fark\u0131nda olmak ve hepsinden \u00f6nemlisi \u00f6l\u00fcm\u00fcn fark\u0131nda olmak.
Do\u011fan\u0131n yasalar\u0131ndan ba\u011f\u0131\u015f\u0131k olma inanc\u0131m\u0131z, bir \u00e7ok davran\u0131\u015f\u0131m\u0131z\u0131n alt\u0131nda yatan nedendir. Ki\u015fisel yok olma tehdidinin etkisi alt\u0131nda kalmaks\u0131z\u0131n tehlikeyle kar\u015f\u0131la\u015fma cesaretimizi artt\u0131r\u0131r. Yalom i\u00e7in, insan\u0131n g\u00fcce ula\u015fmas\u0131 \u00f6l\u00fcm korkusunu da hafifletir.\u00a0 \u00c7\u00fcnk\u00fc insan\u0131n \u00f6zel oldu\u011funa dair inanc\u0131 g\u00fc\u00e7lenir. \u0130lerlemek, ba\u015far\u0131l\u0131 olmak, maddi zenginli\u011fe kavu\u015fmak, geride \u00f6lmez eserler b\u0131rakmak, \u00f6l\u00fcmle ilgili sorular\u0131 gizler ve onunla ba\u015f etme yollar\u0131 haline gelirler. Bu konu ile ilgili ayr\u0131nt\u0131lar bir sonraki b\u00f6l\u00fcmde incelenecektir.<\/p>\n

Kal\u0131c\u0131l\u0131\u011f\u0131n Fabrikas\u0131 Olarak K\u00fclt\u00fcr<\/strong><\/p>\n

\u00d6l\u00fcm endi\u015fesi insana \u00f6zg\u00fc evrensel bir \u00f6zelliktir; asl\u0131nda \u00f6zellikle de insan varolu\u015funun tamamlay\u0131c\u0131 bir \u00f6zelli\u011fidir. Ama \u00f6l\u00fcm endi\u015fesi neyle ilgili bir endi\u015fedir? \u00d6l\u00fcm\u00fcm\u00fcz\u00fcn bizi neden yoksun b\u0131rakaca\u011f\u0131ndan korkar\u0131z?
Hayata en b\u00fcy\u00fck anlam\u0131n\u0131 veren olgunun \u00f6l\u00fcm oldu\u011funu, \u00f6l\u00fcm bilgisinin insan beynini ve alg\u0131s\u0131n\u0131 ne oranda etkiledi\u011fi ilk b\u00f6l\u00fcmde anlat\u0131ld\u0131. Bu b\u00f6l\u00fcmde \u00f6l\u00fcmle ba\u015fa \u00e7\u0131kma yollar\u0131ndan biri olarak g\u00f6r\u00fclen \u201ck\u00fclt\u00fcr ve \u00f6l\u00fcms\u00fczl\u00fck vaadi\u201d \u00fczerine tart\u0131\u015f\u0131lacak.
Bauman\u2019a g\u00f6re yaln\u0131zca insana \u00f6zg\u00fc ba\u015fka bir nitelik olan k\u00fclt\u00fcr, ba\u015flang\u0131c\u0131ndan bu yana bir t\u00fcr bast\u0131rma arac\u0131d\u0131r. Bauman, k\u00fclt\u00fcr\u00fcn sadece \u00f6l\u00fcm\u00fcn bir sonucu oldu\u011funu s\u00f6ylemez. Ona g\u00f6re k\u00fclt\u00fcr, a\u015fk\u0131nl\u0131k ile ilgilidir; \u201c\u0130\u015flerlik kazand\u0131r\u0131lacak k\u00fclt\u00fcr\u00fcn yarat\u0131c\u0131 imgeleminden \u00f6nce saptanm\u0131\u015f ve bulunmu\u015f olan\u0131n \u00f6tesine ge\u00e7mekle ilgilidir; k\u00fclt\u00fcr ya\u015fam\u0131n kendi ba\u015f\u0131na \u015fiddetli \u00f6l\u00e7\u00fcde \u00f6zledi\u011fi kal\u0131c\u0131l\u0131\u011f\u0131n ve kal\u0131ml\u0131l\u0131\u011f\u0131n pe\u015findedir.\u201d Bu noktada \u201ckal\u0131c\u0131l\u0131k\u201d kavram\u0131, k\u00fclt\u00fcr\u00fcn yeg\u00e2ne amac\u0131 olmasa da, \u00f6nemli bir noktas\u0131d\u0131r ve bu kitapta de k\u00fclt\u00fcr\u00fcn kal\u0131c\u0131l\u0131k \u00fczerinden \u00f6l\u00fcml\u00fcl\u00fck ile ba\u011flant\u0131s\u0131 \u00f6nem kazanmaktad\u0131r.<\/p>\n

\u201c\u00d6l\u00fcm (daha do\u011frusu \u00f6l\u00fcml\u00fcl\u00fc\u011f\u00fcn fark\u0131ndal\u0131\u011f\u0131) k\u00fclt\u00fcrel yarat\u0131c\u0131l\u0131\u011f\u0131n ba\u015fl\u0131ca ko\u015fuludur. Kal\u0131c\u0131l\u0131\u011f\u0131 g\u00f6reve, y\u00fcce bir g\u00f6reve d\u00f6n\u00fc\u015ft\u00fcr\u00fcr ve \u00f6ylece k\u00fclt\u00fcr\u00fc; yani kal\u0131c\u0131l\u0131\u011f\u0131n o devasa ve durmak bilmeyen fabrikas\u0131n\u0131 olu\u015fturur.\u201d [Bauman, 1992, 50]<\/p>\n

K\u00fclt\u00fcr\u00fcn \u00d6l\u00fcms\u00fczl\u00fck Vaadi<\/strong><\/p>\n

Sadece k\u00fclt\u00fcr de\u011fil, medeniyetin olu\u015fumu i\u00e7in de \u00f6l\u00fcm kavram\u0131n\u0131n \u00f6nemli bir rol\u00fc oldu\u011funu g\u00f6r\u00fcr\u00fcz. \u0130nsanlar\u0131n hayvanlardan farkl\u0131 olarak hayatlar\u0131n\u0131 s\u00fcrd\u00fcrmesi, toplum haline gelmeleri ve bir arada ya\u015fayarak medeniyet olu\u015fturmalar\u0131 tamam\u0131yla k\u00fclt\u00fcrel s\u00fcre\u00e7lerin bir sonucudur. Bu kitapta, k\u00fclt\u00fcr\u00fcn, medeniyetin ve hatta toplumun olu\u015fmas\u0131n\u0131n en \u00f6nemli nedenlerinden birinin insan\u0131n\u0131n varolu\u015f a\u015famas\u0131nda \u00f6l\u00fcm bilgisine sahip olmas\u0131 oldu\u011fu savunulmaktad\u0131r. Yani, insanlar\u0131n \u00f6l\u00fcmden biraz daha uzakla\u015fmak i\u00e7in bir arada ya\u015fad\u0131klar\u0131, hayvanlar\u0131 birlikte avlad\u0131klar\u0131 ve i\u015fbirli\u011fi yaparak onlar\u0131 \u00f6ld\u00fcrmek isteyen do\u011fa kar\u015f\u0131s\u0131nda savunmaya ge\u00e7ti\u011fi d\u00fc\u015f\u00fcn\u00fclmektedir.
Bauman, Heidegger\u2019in d\u00fc\u015f\u00fcncelerini incelerken, insan\u0131n hayat\u0131 boyunca yapt\u0131\u011f\u0131 bir \u00e7ok etkinli\u011fin \u00f6l\u00fcm bilgisini bir kenara atmak, onu bast\u0131rmak, ona meydan okumak ama\u00e7l\u0131 oldu\u011fu sonucuna var\u0131r. Bauman, \u201czaman\u0131m\u0131z\u0131n \u00e7o\u011funu alan \u015feylerin (ba\u015fka bir deyi\u015fle, hayvansal gereksinimlerimizi kar\u015f\u0131lad\u0131ktan sonra zaman kal\u0131rsa yapt\u0131\u011f\u0131m\u0131z \u015feylerin), ya\u015famda en \u00f6nemli ve de\u011ferli \u015feyler oldu\u011funu d\u00fc\u015f\u00fcnmemiz \u00fczerine bize \u00f6\u011fretilenlerin, metabolizmam\u0131z yava\u015f yava\u015f durma noktas\u0131na ilerlerken, bir sonraki g\u00fcn hi\u00e7 durmas\u0131 gerekmez,\u201d der. Ona g\u00f6re, t\u00fcm bu etkinliklerin s\u00fcrmesini sa\u011flamak; durmas\u0131n\u0131, \u2018bizimle birlikte mezara girmesini\u2019 engellemek, k\u00fclt\u00fcr\u00fcn bizim sorumlulu\u011fumuza verdi\u011fi g\u00f6revdir. K\u00fclt\u00fcr\u00fcn a\u015f\u0131r\u0131ya ka\u00e7mas\u0131 her g\u00fcn bizim bireysel yetersizliklerimiz olarak geri d\u00f6ner. \u00d6l\u00fcm geldi\u011finde, i\u015fimizi bitirmeden, g\u00f6revimizi tamamlayamadan ac\u0131mas\u0131zca bizi yar\u0131da kesecektir. \u015eimdiden, hen\u00fcz sa\u011fken ve \u00f6l\u00fcm uzak ve soyut bir olas\u0131l\u0131k olarak kal\u0131yorken, \u00f6l\u00fcm hakk\u0131nda bu denli endi\u015fe duymam\u0131z\u0131n nedeni budur.<\/p>\n

Bauman, soya\u011fa\u00e7lar\u0131n\u0131n yarat\u0131lmas\u0131n\u0131n bile \u00f6l\u00fcme k\u00fclt\u00fcr arac\u0131l\u0131\u011f\u0131yla meydan okuma oldu\u011funu s\u00f6yler. \u201cSonunda rakiplere kar\u015f\u0131 g\u00fcvenli oldu\u011funu ya da art\u0131k daha fazla b\u00fcy\u00fcmesine gerek olmad\u0131\u011f\u0131n\u0131 hi\u00e7bir zaman s\u00f6yleyemeyece\u011fimiz i\u015fler kurar\u0131z. Para kazan\u0131r\u0131z ve ne kadar para kazan\u0131rsak, o \u00f6l\u00e7\u00fcde daha \u00e7ok para kazanmaya zorlan\u0131r\u0131z. Duygular\u0131m\u0131z\u0131 ve \u00e7abalar\u0131m\u0131z\u0131, \u015fimdi ve gelecekte yazg\u0131s\u0131n\u0131 izlemeyi diledi\u011fimiz ve hi\u00e7 bitmeyen ba\u015far\u0131 zincirleri olmas\u0131 umuduyla yard\u0131m etmeyi istedi\u011fimiz kurumlara ve gruplara adar\u0131z. Koleksiyonculuk yapar\u0131z, bunu yaparken koleksiyonumuzun hi\u00e7bir zaman eksiksiz olmayaca\u011f\u0131n\u0131 ve bitmeyece\u011fini, eksikli\u011finin, getirdi\u011fi en heyecan verici tatmin duygusu oldu\u011funu gayet iyi biliriz.\u201d <\/p>\n

Bilgi elde etmeye, t\u00fcketmeye, yeni bilgi eklemeye kar\u015f\u0131 bir tutku geli\u015ftiririz; ama her yeni ke\u015fif yaln\u0131zca daha \u00f6\u011frenilecek ne \u00e7ok \u015fey oldu\u011funu g\u00f6sterir. S\u0131k\u0131 s\u0131k\u0131ya sar\u0131ld\u0131\u011f\u0131m\u0131z g\u00f6rev ne olursa olsun, ayn\u0131 can s\u0131k\u0131c\u0131 niteli\u011fe sahip gibidir: Biyolojik ya\u015famlar\u0131m\u0131z\u0131n \u00e7ok uza\u011f\u0131nda bir yere yap\u0131\u015f\u0131p kal\u0131r. Durumu biraz daha k\u00f6t\u00fcye g\u00f6t\u00fcr\u00fcrsek, ya\u015fam\u0131m\u0131za \u201ctam bir ho\u015fnutluk\u201d katan g\u00f6revlerin bu rahats\u0131z edici \u00f6zelli\u011fi iyile\u015ftirilemez.
Sonu\u00e7ta, tam olarak bu \u00f6zelliklerinden dolay\u0131 s\u00f6z konusu g\u00f6revler, ya\u015famdan zevk almam\u0131za, ya\u015fam\u0131 yine de son derece e\u011flenceli k\u0131lmak i\u00e7in s\u0131n\u0131rlar\u0131m\u0131z\u0131 zorlamam\u0131za olanak tan\u0131r ve ya\u015fam\u0131m\u0131za bir anlam katma yetkinli\u011fine sahiptir. \u015eu ya da bu nedenle, k\u00fclt\u00fcr\u00fcn sunduklar\u0131, niteli\u011finin biraz\u0131n\u0131 ya da t\u00fcm\u00fcn\u00fc kaybeder ya da bu niteli\u011fi kaybetmese bile ge\u00e7erli \u00f6nerilen olmaktan \u00e7\u0131karsa, ya\u015fam anlam\u0131n\u0131 yitirir ve \u00f6l\u00fcm, en ba\u015ftan kendisinin neden oldu\u011fu ac\u0131 ve mutsuzlu\u011fu giderek tek \u00e7are haline gelir. K\u00fclt\u00fcr insan\u0131 cezbedemez ve kand\u0131ramaz duruma geldi\u011finde, Durkheim\u2019\u0131n \u201c\u00fcmitsizlikten do\u011fan intihar\u0131\u201d s\u00f6z konusu olur.<\/p>\n

Bauman k\u00fclt\u00fcr\u00fcn iki g\u00f6revi oldu\u011funu s\u00f6yler. Bunlardan ilki hayatta kalma ile ilgilidir- \u00f6l\u00fcm an\u0131n\u0131 geriye \u00e7ekme, ya\u015fam s\u00fcresini uzatma, ya\u015fam beklentisini ve b\u00f6ylece ya\u015fam\u0131n ho\u015fnutlu\u011fu kapasitesini art\u0131rma; \u00f6l\u00fcm\u00fc bir ilgi konusu, \u00f6nemli bir olay haline getirme- \u00f6l\u00fcm olgusunu d\u00fcnyevi, s\u0131radan, do\u011fal d\u00fczeyinden yukar\u0131 \u00e7\u0131karma; \u00f6l\u00fcm\u00fc do\u011frudan ya da dolayl\u0131 yoldan zorla\u015ft\u0131rma. K\u00fclt\u00fcr\u00fcn di\u011fer etkinli\u011fi ise bu b\u00f6l\u00fcm\u00fcn ana ba\u015fl\u0131\u011f\u0131n\u0131 a\u00e7\u0131klamaktad\u0131r. K\u00fclt\u00fcr\u00fcn bu \u00f6l\u00fcms\u00fczl\u00fck etkinli\u011fi, \u00f6l\u00fcmden daha uzun s\u00fcre hayatta kalmak, \u00f6l\u00fcm an\u0131na son s\u00f6z hakk\u0131n\u0131 vermemek, b\u00f6ylece \u00f6l\u00fcm\u00fcn u\u011fursuz ve korkutucu \u00f6nemini bir \u00f6l\u00e7\u00fcde azaltmakt\u0131r. \u201cO \u00f6ld\u00fc ama eseri ya\u015f\u0131yor.\u201d \u201cOnu sonsuza dek hat\u0131rlayaca\u011f\u0131z.\u201d Ayr\u0131 gibi g\u00f6z\u00fckse de iki etkinlik birbirine s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131d\u0131r. G\u00f6r\u00fcn\u00fc\u015fe g\u00f6re, hayatta kal\u0131\u015fla ilgili herhangi bir g\u00fcvensizlik durumu s\u00f6z konusu de\u011filse, \u00f6l\u00fcms\u00fczl\u00fck hayal bile edilemez. Ama, \u00f6te yandan, \u201cya\u015fam\u0131n geni\u015fleme\u201d olas\u0131l\u0131\u011f\u0131n\u0131 do\u011furan \u015fey, belirli insan davran\u0131\u015flar\u0131 ve becerileri kar\u015f\u0131s\u0131ndaki ya\u015fam\u0131 a\u015fan ve \u00f6l\u00fcms\u00fcz de\u011ferin k\u00fclt\u00fcr taraf\u0131ndan onaylanan g\u00f6revidir. <\/p>\n

Bauman, ara\u015ft\u0131rmalar\u0131nda biraz daha ileriye giderek \u00f6l\u00fcml\u00fcl\u00fck yoksa, tarih, insanl\u0131k ve k\u00fclt\u00fcr de yoktur sonucuna \u015f\u00f6yle var\u0131r: \u201c\u00d6l\u00fcml\u00fcl\u00fck ac\u0131s\u0131 insanlar\u0131 Tanr\u0131\u2019ya benzetir. Ya\u015fam\u0131 s\u00fcrd\u00fcrmekle bu denli me\u015fgul olmam\u0131z\u0131n nedeni \u00f6lmek zorunda oldu\u011fumuzu bilmemizdir. Ge\u00e7mi\u015fi korumam\u0131z\u0131n ve gelece\u011fi yaratmam\u0131z\u0131n nedeni \u00f6l\u00fcml\u00fcl\u00fc\u011f\u00fcn fark\u0131nda olmam\u0131zd\u0131r. \u00d6l\u00fcml\u00fcl\u00fck en ba\u015f\u0131ndan itibaren bizimdir; ama \u00f6l\u00fcms\u00fczl\u00fck bizim kendimizin olu\u015fturmas\u0131 gereken bir \u015feydir. \u00d6l\u00fcms\u00fczl\u00fck yaln\u0131zca \u00f6l\u00fcm\u00fcn yoklu\u011fu de\u011fildir; \u00f6l\u00fcme kar\u015f\u0131 koymak ve onu yads\u0131makt\u0131r. Yaln\u0131zca \u00f6l\u00fcm, kar\u015f\u0131 koyulmas\u0131 gereken o amans\u0131z ger\u00e7eklik var oldu\u011fu i\u00e7in anlaml\u0131d\u0131r. \u00d6l\u00fcml\u00fcl\u00fck olmadan \u00f6l\u00fcms\u00fczl\u00fck de olmaz. \u00d6l\u00fcml\u00fcl\u00fck yoksa, tarih, k\u00fclt\u00fcr – insanl\u0131k-da yoktur. Olana\u011f\u0131 \u00f6l\u00fcml\u00fcl\u00fck yaratm\u0131\u015ft\u0131r: Bunun d\u0131\u015f\u0131ndaki her \u015fey \u00f6l\u00fcml\u00fc olduklar\u0131n\u0131n fark\u0131nda olan insanlar taraf\u0131ndan yarat\u0131lm\u0131\u015ft\u0131r. \u015eans\u0131 \u00f6l\u00fcml\u00fcl\u00fck tan\u0131m\u0131\u015ft\u0131r; insana \u00f6zg\u00fc ya\u015fam bi\u00e7imi, bu \u015fans\u0131n var olmas\u0131n\u0131n ve kullan\u0131lm\u0131\u015f olmas\u0131n\u0131n sonucudur.\u201d
Sonu\u00e7 olarak Bauman, k\u00fclt\u00fcr\u00fcn varolu\u015funu insanlar\u0131n \u00f6l\u00fcml\u00fc olmalar\u0131na ba\u011flamaktad\u0131r. Bu anlamda Bauman, k\u00fclt\u00fcr\u00fcn tan\u0131m\u0131n\u0131 \u015f\u00f6yle yapar: \u201cK\u00fclt\u00fcr, insanlar\u0131n fark\u0131nda olduklar\u0131 \u015feyi unutturmaya y\u00f6nelik incelikli, kar\u015f\u0131-an\u0131msat\u0131c\u0131 teknik bir ayg\u0131tt\u0131r. Yiyip bitirici unutma gereksinimi olmasayd\u0131, k\u00fclt\u00fcr gereksiz olurdu; a\u015f\u0131lmas\u0131 gereken hi\u00e7bir \u015fey olmasayd\u0131, a\u015fma da olmazd\u0131.\u201d<\/p>\n

Hanna Arendt de \u00f6l\u00fcml\u00fcl\u00fck \u00fczerine ak\u0131l yormu\u015f ve Bauman gibi k\u00fclt\u00fcr\u00fcn k\u00f6keninde \u00f6l\u00fcml\u00fcl\u00fc\u011f\u00fcn b\u00fcy\u00fck bir pay\u0131 oldu\u011fu sonucunda varm\u0131\u015ft\u0131r. Arendt, k\u00fclt\u00fcr ve \u00f6l\u00fcml\u00fcl\u00fck-\u00f6l\u00fcms\u00fczl\u00fck ili\u015fkilerini mitoloji ve eski Yunan filozoflar\u0131 \u00fczerinden a\u00e7\u0131klar. Arendt\u2019e g\u00f6re \u00f6l\u00fcml\u00fclerin g\u00f6revi ve gizil b\u00fcy\u00fckl\u00fckleri, var olmalar\u0131n\u0131 hak ettirecek, bu sonsuzluk i\u00e7inde hi\u00e7 olmazsa bir \u00f6l\u00e7\u00fcde kendilerini evlerinde duyumsayacaklar\u0131 bir \u015feyler ortaya koyabilme yeteneklerinde yatar. \u00d6l\u00fcml\u00fclerin, kendileri d\u0131\u015f\u0131nda her \u015feyin \u00f6l\u00fcms\u00fcz oldu\u011funu d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc bir kozmosta Arendt\u2019in \u201cinsanlar\u0131n \u00fcrettikleri\u201d diye bahsetti\u011fi asl\u0131nda k\u00fclt\u00fcr\u00fcn bir di\u011fer tan\u0131m\u0131na da denk d\u00fc\u015fer. E\u011fer insan\u0131n yap\u0131p etti\u011fi ve \u00fcretti\u011fi her \u015fey k\u00fclt\u00fcr\u00fcn bir par\u00e7as\u0131ysa, Arendt\u2019e g\u00f6re de \u00f6l\u00fcms\u00fczl\u00fc\u011fe uzanan yol da yaln\u0131zca k\u00fclt\u00fcrden ge\u00e7er.<\/p>\n

\u201c\u00d6l\u00fcms\u00fcz edimlerde bulunma kapasiteleri ve arkalar\u0131nda silinmez izler b\u0131rakma yetenekleri ile insanlar, bireysel olarak \u00f6l\u00fcml\u00fc olmalar\u0131na ra\u011fmen kendilerini \u00f6l\u00fcms\u00fcz k\u0131labilir, ilahi bir do\u011fadan olduklar\u0131n\u0131 g\u00f6sterebilir, kan\u0131tlayabilirlerdi. \u0130nsan ile hayvan aras\u0131ndaki ayr\u0131m, bir t\u00fcr olarak insan\u0131n kendi i\u00e7inden kurulur; yaln\u0131zca en iyi olan, s\u00fcrekli olarak en iyi olmak oldu\u011funu kan\u0131tlayan ve \u2018\u00f6l\u00fcms\u00fcz bir an\u0131, fani i\u015flere ye\u011fleyendir ger\u00e7ek anlamda insan; do\u011fan\u0131n onlara verece\u011fi zevklerle yetinenler hayvanlar gibi ya\u015far ve \u00f6l\u00fcrler.\u201d
Sonu\u00e7 olarak \u00f6l\u00fcml\u00fcl\u00fc\u011f\u00fcn; insanl\u0131\u011f\u0131n, k\u00fclt\u00fcr\u00fcn, medeniyetin ve hatta toplumun olu\u015fmas\u0131nda temel bir g\u00f6revi oldu\u011fu d\u00fc\u015f\u00fcncesi ortaya \u00e7\u0131kar. Bu noktada, yapay zek\u00e2n\u0131n \u00f6l\u00fcm alg\u0131s\u0131n\u0131n hen\u00fcz var olmamas\u0131, \u00f6l\u00fcm\u00fcn kodlanamamas\u0131, onun insanl\u0131k gibi k\u00fclt\u00fcrel bir yap\u0131 i\u00e7erisine giremeyece\u011fi d\u00fc\u015f\u00fcncesini de destekler ve onu insans\u0131 zek\u00e2 olman\u0131n d\u0131\u015f\u0131nda bir amaca ta\u015f\u0131r. Peki t\u00fcm bunlar\u0131n \u0131\u015f\u0131\u011f\u0131nda k\u00fclt\u00fcr \u00f6l\u00fcms\u00fczl\u00fck vaadini nas\u0131l sunmaktad\u0131r? Her \u015feyden \u00f6nce felsefede \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fcn tan\u0131m\u0131n\u0131 yapmak yerinde olacakt\u0131r:<\/p>\n

\u00d6l\u00fcms\u00fczl\u00fck<\/strong><\/p>\n

\u201cYa\u015fam\u0131n hi\u00e7 sona ermeyen s\u00fcrekli varolu\u015fu, \u00f6l\u00fcmden sonra s\u00f6z konusu olan ki\u015fisel hayat.\u201d
Hayat\u0131n \u00f6l\u00fcmden sonra da devam etmesi durumu, \u00f6l\u00fcmden sonra da var olaca\u011f\u0131m\u0131za duyulan inan\u00e7 olarak \u00f6l\u00fcms\u00fczl\u00fck, \u00f6l\u00fcm\u00fcn biz insanlar i\u00e7in son durak olmad\u0131\u011f\u0131, fakat yeni bir seyahatin ba\u015flang\u0131c\u0131 oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc; ruhun ya da insan ki\u015fili\u011finin, \u00f6l\u00fcmden sonra belli bir bi\u00e7imde var oldu\u011funu, var olmaya devam etti\u011fini \u00f6ne s\u00fcren \u00f6\u011fretiyi tan\u0131mlar .
Beden ve ruh gibi iki \u00f6\u011feden meydana gelen insan varl\u0131\u011f\u0131n\u0131n \u00f6zsel bile\u015feninin ruh oldu\u011funu, \u00f6l\u00fcm geldi\u011finde, \u00f6lenin yaln\u0131zca beden oldu\u011funu \u00f6ne s\u00fcren bir inan\u00e7 ya da anlay\u0131\u015f \u00e7er\u00e7evesi i\u00e7inde ifadesini bulan \u00f6l\u00fcms\u00fczl\u00fck, ikiye ayr\u0131l\u0131r. Bunlardan birincisi ruhun, beden \u00f6ld\u00fckten sonra var olmaya devam etmesinden olu\u015fan \u201czamansal \u00f6l\u00fcms\u00fczl\u00fck\u201dt\u00fcr. Buna kar\u015f\u0131n ikincisi, ruhun, bedenin \u00f6l\u00fcm\u00fcnden sonra, zaman d\u0131\u015f\u0131 bir varl\u0131k stat\u00fcs\u00fc kazan\u0131p, daha y\u00fcksek bir d\u00fczeyde var olmas\u0131ndan olu\u015fan \u201cebediyete g\u00f6\u00e7\u00fc\u015f\u201dt\u00fcr.
\u00d6l\u00fcms\u00fczl\u00fc\u011f\u00fc temellendirmek i\u00e7in metafizik, ahlaki ve bilimsel ya da ampirik kan\u0131tlar getirilmi\u015ftir. Metafizik kan\u0131tlar, \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fc ruhun kendi yap\u0131s\u0131ndan, yani onun basitli\u011finden ve bedenden ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131ndan ileri geldi\u011fini dile getirir. Ayn\u0131 \u00e7er\u00e7eve i\u00e7inde, ruhun ezeli ebedi do\u011frulara ili\u015fkin bilgisinin, onun \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fc i\u00e7in bir kan\u0131t olu\u015fturdu\u011funa i\u015faret edilmi\u015ftir. Birtak\u0131m filozoflar ise, ruhun bedenden ba\u011f\u0131ms\u0131z, kendinden-kaim bir t\u00f6z oldu\u011funu, onun \u00f6z\u00fcn\u00fc yarat\u0131c\u0131dan ald\u0131\u011f\u0131n\u0131 ve ruhun basit, y\u00fcce, yetkin ve \u00f6l\u00fcms\u00fcz oldu\u011funu dile getirmi\u015flerdir.
Ruhun \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fc i\u00e7in getirilen ahlaki kan\u0131tlar ise, d\u00fcnyada iyi ve k\u00f6t\u00fc insanlar\u0131n bulundu\u011funu; d\u00fcr\u00fcst davranmak, adil olmak i\u00e7in her t\u00fcrl\u00fc zorlu\u011fu, s\u0131k\u0131nt\u0131y\u0131 g\u00f6ze alan ahlakl\u0131 insanlar yan\u0131nda, de\u011fer bilincinden yoksun k\u00f6t\u00fc insanlar\u0131n da varoldu\u011funu; \u00f6l\u00fcmle her \u015feyin mutlak bir sona ula\u015fmas\u0131 durumunda, adaletli ile adaletsiz aras\u0131nda hi\u00e7bir fark kalmayaca\u011f\u0131n\u0131; bundan dolay\u0131, \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fcn iyi ve ahlakl\u0131 bir ya\u015fam\u0131n \u00f6d\u00fcl\u00fc olarak s\u00f6z konusu oldu\u011funu ifade eder.
\u00d6l\u00fcms\u00fczl\u00fckle ilgili ampirik ya da bilimsel kan\u0131tlar ise, telepati, ruh \u00e7a\u011f\u0131rma, i\u00e7e do\u011fma, g\u00f6zle g\u00f6r\u00fcn\u00fcr bir kaynak olmamas\u0131na ra\u011fmen sesler duyma, gelecekten haber verme ve parapsikoloji ile ilgili verilerden hareket eder. Bununla birlikte, son zamanlarda hem bedenli bir \u00f6l\u00fcms\u00fczl\u00fck \u00f6\u011fretisine, hem de bireysel ruhun \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fc \u00f6\u011fretisine kar\u015f\u0131 \u00e7\u0131k\u0131lm\u0131\u015f ve \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fcn yaln\u0131zca Tanr\u0131\u2019ya \u00f6zg\u00fc oldu\u011fu \u00f6ne s\u00fcr\u00fclm\u00fc\u015ft\u00fcr.
\u00d6l\u00fcms\u00fczl\u00fck denilince \u00e7o\u011fu zaman akl\u0131m\u0131za ya dini a\u00e7\u0131dan \u00f6teki d\u00fcnya inanc\u0131na ba\u011fl\u0131 bir ebedi ya\u015fam d\u00fc\u015f\u00fcncesi ya da film d\u00fcnyas\u0131n\u0131n yaratt\u0131\u011f\u0131 \u00f6l\u00fcms\u00fcz karakterler gelir akl\u0131m\u0131za.<\/p>\n

Fakat bizim as\u0131l ilgilendi\u011fimiz, varolu\u015f\u00e7uluk d\u00fc\u015f\u00fcncesi alt\u0131nda bir \u00f6l\u00fcms\u00fczl\u00fck d\u00fc\u015f\u00fcncesidir. \u0130nsanlar\u0131n \u00f6l\u00fcms\u00fczl\u00fck fikrini nas\u0131l alg\u0131lad\u0131klar\u0131, \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fcn \u00f6l\u00fcm kar\u015f\u0131s\u0131nda bir zafer olup olmad\u0131\u011f\u0131, \u00f6l\u00fcms\u00fczl\u00fck u\u011fruna geli\u015fen teknoloji bu kitab\u0131n ilgilendi\u011fi noktalard\u0131r. Bu b\u00f6l\u00fcmde ise k\u00fclt\u00fcr\u00fcn \u00f6l\u00fcm kar\u015f\u0131s\u0131nda bir \u00f6l\u00fcms\u00fczl\u00fck vaadi sunup sunmad\u0131\u011f\u0131 \u00f6nem kazanmaktad\u0131r.
Arendt, Yunan mitolojisinde \u201c\u00f6l\u00fcms\u00fczl\u00fck\u201d d\u00fc\u015f\u00fcncesini \u015f\u00f6yle a\u00e7\u0131klar: \u00d6l\u00fcms\u00fczl\u00fck, zaman i\u00e7inde kaim olmakt\u0131r; bu yery\u00fcz\u00fc \u00fczerinde ve bu d\u00fcnya i\u00e7inde, Yunanl\u0131lar\u2019\u0131n anlay\u0131\u015f\u0131na g\u00f6re do\u011faya ve Olimpos\u2019un tanr\u0131lar\u0131na tan\u0131nm\u0131\u015f, fani olmayan hayatt\u0131r. S\u00fcrekli yinelenerek gelen do\u011fa ya\u015fam\u0131 ile tanr\u0131lar\u0131n ya\u015flanmayan ve bitmeyen hayatlar\u0131n\u0131n olu\u015fturdu\u011fu bu fonun \u00f6n\u00fcnde duran fani (\u00f6l\u00fcml\u00fc) insanlar, \u00f6l\u00fcms\u00fcz ama ebedi olmayan evrenin yeg\u00e2ne \u00f6l\u00fcml\u00fcleri, tanr\u0131lar\u0131n \u00f6l\u00fcms\u00fcz hayatlar\u0131yla, ama ebedi bir tanr\u0131n\u0131n h\u00fckm\u00fcnden yoksun, y\u00fcz y\u00fcze geldiler.
Yunanl\u0131lar\u2019\u0131n \u00f6l\u00fcms\u00fczl\u00fc\u011fe duydu\u011fu ilgi, \u00f6l\u00fcml\u00fc insanlar\u0131n bireysel hayatlar\u0131n\u0131 tamamen ku\u015fatm\u0131\u015f olan \u00f6l\u00fcms\u00fcz bir do\u011fa ve \u00f6l\u00fcms\u00fcz tanr\u0131larla ilgili deneyimlerinden ileri gelmekteydi. Her \u015feyin \u00f6l\u00fcms\u00fcz oldu\u011fu bir kozmosa kak\u0131lm\u0131\u015f, g\u00f6m\u00fclm\u00fc\u015f olan \u00f6l\u00fcml\u00fcl\u00fck hali, insani varolu\u015fun ay\u0131r\u0131c\u0131 \u00f6zelli\u011fi olmu\u015ftur. \u0130nsanlar \u00f6l\u00fcml\u00fcd\u00fcrler, varl\u0131ktaki yeg\u00e2ne \u00f6l\u00fcml\u00fc \u015feydirler; \u00e7\u00fcnk\u00fc hayvanlardan farkl\u0131 olarak mevcudiyetleri, \u00f6l\u00fcms\u00fczl\u00fckleri sadece d\u00f6llenme yoluyla garantilenmi\u015f bir t\u00fcr\u00fcn fertleri olmalar\u0131na dayanmaz. \u0130nsanlar\u0131n \u00f6l\u00fcml\u00fcl\u00fc\u011f\u00fc, do\u011fumdan \u00f6l\u00fcme anla\u015f\u0131l\u0131r bir hayat hik\u00e2yesi olan bireysel bir ya\u015fam\u0131n, biyolojik hayat\u0131n bir neticesi olmas\u0131nda yatar. Bu bireysel ya\u015fam\u0131 di\u011fer b\u00fct\u00fcn \u015feylerden ay\u0131ran, tam s\u00f6ylersek biyolojik ya\u015fam\u0131n dairesel hareketini i\u00e7inden kesen do\u011frusal bir hareket \u00e7izgisidir.
\u0130nsan, \u00f6l\u00fcml\u00fc olmas\u0131 ve bu bilginin fark\u0131nda olan bir canl\u0131 olmas\u0131 nedeniyle, \u00f6l\u00fcme kar\u015f\u0131 koymak i\u00e7in \u201ck\u00fclt\u00fcr\u201d\u00fc alet eder. K\u00fclt\u00fcr kal\u0131ml\u0131d\u0131r ve toplumlar var oldu\u011fu s\u00fcrece hep var olacakt\u0131r. \u0130nsan da, kendi \u00f6l\u00fcm\u00fcn\u00fc k\u00fclt\u00fcr i\u00e7erisinde ebedi bir ya\u015fama ula\u015farak yenmeye \u00e7al\u0131\u015f\u0131r; yani k\u00fclt\u00fcr sayesinde \u00f6l\u00fcms\u00fczl\u00fc\u011fe kavu\u015fmay\u0131 hedefler ve bir anlamda ba\u015far\u0131r da.
Bauman, kal\u0131ml\u0131 \u015feylerin t\u00fcketilmeye uygun olmad\u0131\u011f\u0131n\u0131 s\u00f6yler. Ona g\u00f6re bunlar\u0131n g\u00f6steri ya da salt temsili, simgesel e\u011flence d\u0131\u015f\u0131nda bir ama\u00e7la kullan\u0131lmalar\u0131, yok olmalar\u0131 olarak alg\u0131lan\u0131r ve ba\u015fka nesnelerin yok edilmesindekinin tersine su\u00e7 kabul edilir. Kal\u0131ml\u0131 maddeler sonsuza dek dayan\u0131r. Dolay\u0131s\u0131yla bunlar asl\u0131nda, \u015feylerin \u00f6l\u00fcms\u00fcz olabilece\u011fi \u00f6l\u00e7\u00fcde \u00f6l\u00fcms\u00fczd\u00fcr; \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fc temsil eder. <\/p>\n

Tarih Yaz\u0131m\u0131 ve \u00d6l\u00fcms\u00fczl\u00fck<\/strong><\/p>\n

\u00d6l\u00fcmle ba\u015fa \u00e7\u0131kma yollar\u0131ndan biri olarak k\u00fclt\u00fcr kavram\u0131n\u0131 \u00f6ne \u00e7\u0131kard\u0131ktan sonra, bir sonraki a\u015fama elbette ki \u201cinsan\u0131n yap\u0131p ettikleri\u201dnin kayd\u0131n\u0131 tutanlar, tarih yazanlar ve yazd\u0131ranlar \u00fczerine olacakt\u0131r. \u00d6l\u00fcms\u00fczl\u00fc\u011fe uzanan en \u00f6nemli yol, tarih i\u00e7erisinde bir yere sahip olmakla ba\u015flar. \u00d6l\u00fcms\u00fcz olmak i\u00e7in kahramanl\u0131klar yap\u0131l\u0131r veya sanat eserleri yarat\u0131l\u0131r. \u00d6l\u00fcms\u00fczl\u00fck i\u00e7in Sokrates zehir i\u00e7er, \u00f6l\u00fcms\u00fczl\u00fck i\u00e7in imparatorluklar y\u0131k\u0131l\u0131r yerlerine yenileri do\u011far. Bir anlamda tarih \u00f6l\u00fcms\u00fczlerin hik\u00e2yelerini anlat\u0131r. Fakat kimler yazar tarihi ya da kimler yapar?
Bauman, \u201c\u00d6l\u00fcms\u00fcz olan nedir ve kimdir, ne yapmal\u0131d\u0131r?\u201d sorusunun yan\u0131t\u0131n\u0131 \u015f\u00f6yle verir: \u201c\u00d6l\u00fcms\u00fczl\u00fck \u00e7abas\u0131 i\u00e7in bir ara\u00e7 olarak \u00f6nem kazanmas\u0131 amac\u0131yla eski \u00e7a\u011fdan kalma yap\u0131tlar\u0131n \u00f6ncelikle kutsalla\u015ft\u0131r\u0131lmas\u0131 gerekir. Prensleri, komutanlar\u0131, ba\u015fbakanlar\u0131 \u00f6l\u00fcms\u00fcz olduklar\u0131na inand\u0131rmak i\u00e7in, tarih \u00f6ncelikle hanedanl\u0131klara, sava\u015flara ve yasalara g\u00f6re yaz\u0131lmak zorundad\u0131r. Gelecekteki \u00f6l\u00fcms\u00fczl\u00fck bug\u00fcn\u00fcn kay\u0131tlar\u0131ndan \u00e7\u0131k\u0131p geli\u015fecektir. Gelece\u011fin \u00f6l\u00fcms\u00fczleri \u00f6nce bug\u00fcn\u00fcn ar\u015fivlerini ele ge\u00e7irmelidir.\u201d
Bug\u00fcn toplum, nitelikleri kal\u0131ml\u0131 ya da kal\u0131ms\u0131z olarak onaylamaktad\u0131r. Bauman, insan\u0131n \u00f6l\u00fcmden sonraki varl\u0131\u011f\u0131n\u0131 hen\u00fcz hayattayken bilme gereksinimi duydu\u011funu belirtir. Bu gereksinim i\u00e7in \u00e7a\u011fda\u015flar\u0131n\u0131n verdi\u011fi g\u00fcvenceye sahip olmak ister. G\u00fcvenceler ancak iki temel t\u00fcrden birinin otoritesiyle desteklendi\u011fi zaman bu \u00f6zellikleri ta\u015f\u0131r. Bu toplum taraf\u0131ndan gelece\u011fi g\u00f6ren ya da genellikle tarihin nas\u0131l i\u015fledi\u011fini bilen uzmanlar olarak adland\u0131r\u0131lan kaynaklar\u0131n verdi\u011fi s\u00f6z de olabilir.
Bauman tarihi \u201c\u00f6l\u00fcmden sonra ya\u015fam\u0131n ger\u00e7ekle\u015fti\u011fi yer\u201d\u00a0 olarak tan\u0131mlar. Her sava\u015f komutan\u0131 ya da ba\u015fbakan tarih yazar. Bug\u00fcn bir \u00e7ok ba\u015fbakanda oldu\u011funun tersine, bir ba\u015fbakan \u00f6rne\u011fin h\u00fck\u00fcmetin en uzun s\u00fcre hizmet veren ba\u015f\u0131 olur ya da \u00f6zellikle b\u00fcy\u00fck bollu\u011fun ya da korkun\u00e7 ekonomik \u00e7\u00f6k\u00fcnt\u00fcn\u00fcn oldu\u011fu d\u00f6nemlerde ba\u015fkanl\u0131k yaparsa, tarihe daha etkileyici bi\u00e7imde ge\u00e7meyi umabilir. Farkl\u0131 bir bi\u00e7imde, ama ayn\u0131 kurallara g\u00f6re tarih, futbolcular, tenis oyuncular\u0131, pop \u015fark\u0131c\u0131lar\u0131, katiller, ressamlar, \u015farap \u00fcreticileri, mucitler, film y\u0131ld\u0131zlar\u0131, bilim adamlar\u0131 taraf\u0131ndan da yaz\u0131l\u0131r. <\/p>\n

Bu, tarih yaz\u0131m\u0131 i\u00e7in \u00f6ncelikle etkinli\u011fin kendisine kal\u0131ml\u0131 bir anlam ve tarihte bir yer verilmesi gerekir. Bundan sonra \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fc g\u00fc\u00e7lendirmek i\u00e7in etkinli\u011fin belirli bir m\u00fckemmelli\u011fe ula\u015fmas\u0131 zorunludur. B\u00f6ylece olimpiyatlar ya da rekor k\u0131rma kurumlar\u0131 \u00f6l\u00fcms\u00fczler unvan\u0131n\u0131 ba\u011f\u0131\u015flayan kurumlar olurlar.
Sadece ki\u015filer de\u011fil, d\u00fc\u015f\u00fcnceler de \u00f6l\u00fcms\u00fczle\u015fir. Marx, y\u00f6netici s\u0131n\u0131f\u0131n fikirlerinin, y\u00f6netici fikirler oldu\u011funu s\u00f6yler. \u201cY\u00f6neticilerin ya\u015fam \u00f6yk\u00fcleri tarih olur. Tarihe, yapabilirlerse, istatistik ba\u011flamda giren s\u0131radan \u00f6l\u00fcml\u00fclerin ya\u015famlar\u0131n\u0131n tersine onlar, dikkatlice kaydedilmeye, hakk\u0131nda \u00e7al\u0131\u015f\u0131lmaya, yaz\u0131lmaya ve d\u00fc\u015f\u00fcn\u00fclmeye, yorumlanmaya, yeniden yorumlanmaya de\u011fer g\u00f6r\u00fcleceklerdir.\u201d\u00a0 Bu noktada, tarih i\u00e7erisinde \u00f6l\u00fcms\u00fcz olarak var olman\u0131n da bir hiyerar\u015fisi s\u00f6z konusudur. \u201cBir zaman kullan\u0131l\u0131p t\u00fcketildikten sonra g\u00f6zden kaybolan ve belki de sonsuza dek belirsizli\u011fin bi\u00e7imsizli\u011fine ayr\u0131\u015fan bir\u00e7ok kal\u0131ms\u0131z nesneden kurtulacaklard\u0131r.\u201d
\u015e\u00f6valyeler, ki\u015fisel kahramanl\u0131klar\u0131 i\u00e7in birbirleriyle yar\u0131\u015f\u0131rlar. Ama Bauman\u2019a g\u00f6re gelecek ku\u015faklar\u0131n \u00f6l\u00fcms\u00fcz belle\u011finde yer edinme \u015fans\u0131 onlar\u0131n elinde de\u011fildir. Onlar\u0131n bireysel eylemleriyle \u00f6l\u00fcms\u00fczl\u00fckleri aras\u0131ndaki ba\u011fa tek ba\u015f\u0131na de\u011fil, toplu olarak ula\u015f\u0131labilir. Hatta, tarih sava\u015f\u00e7\u0131 s\u0131n\u0131f\u0131n fikirlerini egemen fikirler olarak kabul etti\u011fi s\u00fcrece, s\u00f6z konusu ba\u011f kopmayacakt\u0131r.
Pascal, yaln\u0131zca ya\u015fam sava\u015f\u0131 vermeyen, g\u00fcnl\u00fck ekme\u011fini kazanmak i\u00e7in ter d\u00f6kmeyen, \u00e7ocuklar\u0131n\u0131 yeti\u015ftirmek i\u00e7in u\u011fra\u015fmayan insanlar\u0131n \u00f6l\u00fcm ve \u00f6l\u00fcms\u00fczl\u00fck \u00fczerine uzun uzun d\u00fc\u015f\u00fcnmeye e\u011filimli olduklar\u0131n\u0131 g\u00f6zlemlemi\u015ftir. Dolay\u0131s\u0131yla, gelece\u011fin \u00f6l\u00fcms\u00fczleri, bo\u015f zaman\u0131 olan s\u0131n\u0131f\u0131n \u00fcyeleridir. \u00d6l\u00fcms\u00fczl\u00fck umudu d\u00fcnyevi ayr\u0131cal\u0131\u011f\u0131n ard\u0131ndan gelir ve bu ayr\u0131cal\u0131\u011fa ba\u011fl\u0131d\u0131r. Ayr\u0131cal\u0131k s\u00fcrd\u00fcr\u00fclmezse, \u00f6l\u00fcms\u00fczl\u00fck umudu da korunamaz.<\/p>\n

Bauman, sanat eserlerine \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fc veren zanaatk\u00e2rlar ve tarihi yazanlar aras\u0131nda \u015f\u00f6yle bir ba\u011f kurar: Yaz\u0131c\u0131 da \u00f6l\u00fcml\u00fc ya\u015famlara \u00f6l\u00fcms\u00fczl\u00fck da\u011f\u0131t\u0131r, olaylar\u0131 ve eylemleri unutulmaz ve an\u0131msanan geleneklerin kal\u0131c\u0131 \u00f6zellikleriyle donat\u0131r.
Tarih i\u00e7erisine insan bedeniyle girilemez; bu imk\u00e2ns\u0131zd\u0131r. D\u00fc\u015f\u00fcn\u00fcrler \u00f6l\u00fcms\u00fcz de\u011fildir ama d\u00fc\u015f\u00fcncelerini \u00f6l\u00fcms\u00fcz k\u0131labilirler. Dolay\u0131s\u0131yla d\u00fc\u015f\u00fcnceleri \u00f6l\u00fcms\u00fcz yapan metindir ve kal\u0131ms\u0131z\u0131 kal\u0131ml\u0131ya d\u00f6n\u00fc\u015ft\u00fcren de metin yazarlar\u0131d\u0131r.
Tabii ki tarih yaz\u0131m\u0131 da zaman i\u00e7erisinde bir \u00e7ok de\u011fi\u015fikli\u011fe u\u011fram\u0131\u015ft\u0131r. \u00d6nceden \u00f6l\u00fcms\u00fczl\u00fck sadece y\u00f6neticilerin elindeyken bug\u00fcn y\u00f6neticiler meydan okumayla kar\u015f\u0131 kar\u015f\u0131yad\u0131r. \u00d6l\u00fcms\u00fczl\u00fcklerini do\u011frulatmak i\u00e7in kan\u0131t g\u00f6stermek zorundad\u0131rlar. Tarih yaz\u0131m\u0131 modeli \u00e7a\u011flar boyunca de\u011fi\u015fime u\u011fram\u0131\u015ft\u0131r. Bauman\u2019a g\u00f6re modern \u00e7a\u011f\u0131 dolduran ulusal ayr\u0131cal\u0131k elde etme m\u00fccadelesi, ayr\u0131cal\u0131\u011fa sahip tarih anlatma hakk\u0131n\u0131 da elde etme m\u00fccadelesidir. 35 Yani tarih yazmak i\u00e7in m\u00fccadeleler, sava\u015flar, kahramanl\u0131klar yap\u0131l\u0131r ve egemenlik kimin elindeyse tarihi o yazar.Tarihi anlatma hakk\u0131n\u0131 elde etmek i\u00e7in sava\u015f\u0131lan iste\u011fin \u015fiddeti, grubun ge\u00e7mi\u015fteki varolu\u015funun uzunlu\u011fu ve a\u011f\u0131rl\u0131\u011f\u0131n\u0131n, grubun gelecekte hayatta kalmas\u0131n\u0131 garanti etmek, ba\u015fka bir deyi\u015fle her zaman \u00f6l\u00fcms\u00fczl\u00fck konusunda grubun ayr\u0131cal\u0131\u011f\u0131n\u0131 korumak \u00fczere kullan\u0131lan kaynaklar aras\u0131nda oynad\u0131\u011f\u0131 \u00e7ok \u00f6nemli rolden t\u00fcremi\u015ftir.<\/p>\n

\u0130\u015fte olu\u015fturulan bu model s\u00fcrekli olarak farkl\u0131 \u00e7a\u011flarda ama benzer \u015fekillerde yinelenip durur. Hatta Bauman, art\u0131k bir yeri ele ge\u00e7irenlerin ele ge\u00e7irdikleri gruplar\u0131n kimli\u011fini yok etme ve kendi bask\u0131c\u0131 h\u00fck\u00fcmdarl\u0131klar\u0131n\u0131 zorla uygulayarak onu daha kal\u0131c\u0131 k\u0131lma giri\u015fimlerinin, kural gere\u011fi, en ivedi ve inatla ard\u0131ndan ko\u015fulan bir \u00f6nlem olarak alt edilen gruplar\u0131n tarihsel anlat\u0131lar\u0131n\u0131 yasak koymay\u0131 da kapsad\u0131\u011f\u0131 bir d\u00f6nemin varl\u0131\u011f\u0131ndan s\u00f6z eder. B\u00f6ylece yenilen gruplar ayartma ya da tehdit yoluyla tarihlerini unutmaya, unutmasalar bile ondan utanmaya ve b\u00f6ylece ulu orta s\u00f6z etmekten ka\u00e7\u0131nmaya zorlan\u0131rlar.
K\u0131sacas\u0131 g\u00fc\u00e7 dengesindeki her de\u011fi\u015fiklikte tarih anlat\u0131m\u0131 yeniden ba\u015flat\u0131r ve s\u00fcrd\u00fcr\u00fcr. Ama tarihin g\u00fc\u00e7l\u00fcler taraf\u0131ndan yaz\u0131ld\u0131\u011f\u0131 anlay\u0131\u015f\u0131 21.yy\u2019da da varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmektedir.<\/p>\n

\u00a0<\/p>\n

Varolu\u015f\u00e7uluk Ve \u00d6l\u00fcm<\/p>\n

Elif Acar<\/p>\n","protected":false},"excerpt":{"rendered":"

\u00d6l\u00fcm Anksiyetesi ve Psikopatolojik Geli\u015fimi \u00d6l\u00fcm, insan\u0131n bildi\u011fi ve bildi\u011fi i\u00e7in de ba\u015fa \u00e7\u0131kmak i\u00e7in s\u00fcrekli savunma mekanizmalar\u0131 geli\u015ftirdi\u011fi en b\u00fcy\u00fck hayal k\u0131r\u0131kl\u0131klar\u0131ndan biridir. Yalom da \u00f6l\u00fcm anksiyetelerini ve onunla ba\u015fa \u00e7\u0131kmak i\u00e7in yarat\u0131lm\u0131\u015f savunma mekanizmalar\u0131n\u0131 incelemi\u015ftir.\u00d6l\u00fcmle ba\u015fa \u00e7\u0131kman\u0131n \u00f6ncelikli y\u00f6ntemlerinden biri \u201ck\u00fclt\u00fcr\u201d kavram\u0131n\u0131n olu\u015fturulmas\u0131d\u0131r. Heidegger\u2019in metinlerinde s\u00fcrekli dile getirdi\u011fi ve \u201cya\u015fam\u0131n sa\u00e7mal\u0131\u011f\u0131n\u0131n\u201d unutulmas\u0131n\u0131n \u00f6nemli […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[52],"tags":[],"class_list":{"0":"post-4697","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-psikoloji"},"yoast_head":"\nBast\u0131rma, yer de\u011fi\u015ftirme, ki\u015fisel g\u00fcce inanma, inkar | \u00d6l\u00fcm \u2013 Elif Acar - 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\/09\/15\/bastrma-yer-deitirme-kiisel-guece-inanma-inkar-oeluem-elif-acar\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Bast\u0131rma, yer de\u011fi\u015ftirme, ki\u015fisel g\u00fcce inanma, inkar | \u00d6l\u00fcm \u2013 Elif Acar\" \/>\n<meta property=\"og:description\" content=\"\u00d6l\u00fcm Anksiyetesi ve Psikopatolojik Geli\u015fimi \u00d6l\u00fcm, insan\u0131n bildi\u011fi ve bildi\u011fi i\u00e7in de ba\u015fa \u00e7\u0131kmak i\u00e7in s\u00fcrekli savunma mekanizmalar\u0131 geli\u015ftirdi\u011fi en b\u00fcy\u00fck hayal k\u0131r\u0131kl\u0131klar\u0131ndan biridir. 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Yalom da \u00f6l\u00fcm anksiyetelerini ve onunla ba\u015fa \u00e7\u0131kmak i\u00e7in yarat\u0131lm\u0131\u015f savunma mekanizmalar\u0131n\u0131 incelemi\u015ftir.\u00d6l\u00fcmle ba\u015fa \u00e7\u0131kman\u0131n \u00f6ncelikli y\u00f6ntemlerinden biri \u201ck\u00fclt\u00fcr\u201d kavram\u0131n\u0131n olu\u015fturulmas\u0131d\u0131r. 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