{"id":4822,"date":"2010-12-21T11:41:33","date_gmt":"2010-12-21T08:41:33","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/12\/21\/tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu\/"},"modified":"2010-12-21T11:41:33","modified_gmt":"2010-12-21T08:41:33","slug":"tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/12\/21\/tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu\/","title":{"rendered":"Tanr\u0131 \u00f6lm\u00fc\u015ft\u00fcr; \u00e7\u00fcnk\u00fc insan kendi hareketlerini y\u00f6nlendirebilecek d\u00fczeydedir | Nietzsche’de Tanr\u0131’n\u0131n \u00d6l\u00fcm\u00fc"},"content":{"rendered":"![](\"images\/stories\/nietzsche1.jpg\")
“Tanr\u0131 \u00f6ld\u00fc”, Nietzsche’nin en pop\u00fcler s\u00f6z\u00fcd\u00fcr. Bu d\u00fc\u015f\u00fcnceyi Nietzsche, ilk kez \u015een Bilim adl\u0131 eserinde dile getirmi\u015ftir. O d\u00f6nemin ko\u015fullar\u0131na g\u00f6re yorumlanmas\u0131 gereken “Tanr\u0131’n\u0131n \u00d6l\u00fcm\u00fc” d\u00fc\u015f\u00fcncesini, kendi tabiriyle bir ka\u00e7\u0131\u011f\u0131n a\u011fz\u0131ndan duyurur. G\u00fcnd\u00fcz vakti elinde fenerle dola\u015f\u0131p “Tanr\u0131 \u00f6ld\u00fc! Tanr\u0131 \u00f6ld\u00fc!” diye ba\u011f\u0131ran bir delinin a\u011fz\u0131ndan, Tanr\u0131’n\u0131n \u00f6l\u00fcm\u00fcn\u00fc ilan eder.<\/p>\n
Nietzsche “Hi\u00e7bir adalete s\u0131\u011fmayan, say\u0131s\u0131z \u00e7at\u0131\u015fma ve ac\u0131lar iyi bir Tanr\u0131’ya nas\u0131l mal edilebilir?” d\u00fc\u015f\u00fcncesinden yola \u00e7\u0131karak, Tanr\u0131’n\u0131n \u00f6l\u00fcm\u00fcn\u00fcn insan\u0131n anla\u015f\u0131lmaz olan do\u011fas\u0131n\u0131 yenmesi i\u00e7in ve \u00fcst insan’a ula\u015f\u0131labilmesi i\u00e7in bir mecburiyet oldu\u011funu savunmu\u015ftur.<\/p>\n
Tanr\u0131’n\u0131n, insan\u0131 yery\u00fcz\u00fcne ac\u0131 \u00e7ekmesi i\u00e7in yollad\u0131\u011f\u0131na inan\u0131r. Nietzsche bunu Empedokles adl\u0131 eserinde de vurgulam\u0131\u015ft\u0131r. Nietzsche’ye g\u00f6re “Sanat\u00e7\u0131 Tanr\u0131” kendisini Yunanl\u0131ya bir model olarak sunar. Onun kendisine bir \u015fekil vermesini, mermerin ya da ta\u015f\u0131n i\u00e7inde gizli kalan heykeli \u00e7\u0131kar\u0131p, sonra da ger\u00e7ekle\u015ftirilen bu sanat yap\u0131t\u0131n\u0131n tad\u0131na varmas\u0131n\u0131 \u00f6nerir. “H\u0131ristiyan Tanr\u0131” ise emredicidir. \u0130nsan\u0131n d\u00fcnya nimetlerinden faydalanmas\u0131 yerine, \u00e7ile \u00e7ekmesini ister. “Tanr\u0131’y\u0131 yads\u0131yoruz, Tanr\u0131’n\u0131n sorumlulu\u011funu yads\u0131yoruz ve b\u00f6ylece, yaln\u0131zca d\u00fcnyay\u0131 biliyoruz.” Nietzsche olaylar sonras\u0131 insanlar\u0131n Tanr\u0131’y\u0131 su\u00e7lamayarak su\u00e7u d\u00fcnyaya bulmalar\u0131n\u0131n yanl\u0131\u015f oldu\u011funu d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. Nietzsche’ye g\u00f6re geli\u015ftirmi\u015f oldu\u011fumuz t\u00fcm de\u011ferler, d\u00fcnyan\u0131n ger\u00e7ek do\u011fas\u0131n\u0131 g\u00f6rmemizi engellemek amac\u0131yla geli\u015ftirilmi\u015f ara\u00e7lardan ba\u015fka hi\u00e7bir \u015fey de\u011fildirler.<\/p>\n
Bununla beraber, bu ara\u00e7lar bizim i\u00e7in dayan\u0131lmas\u0131 zor bir d\u00fcnyay\u0131 dayan\u0131labilir k\u0131labilmeye hizmet ederler. Bu hizmet y\u0131llard\u0131r dinlerin var olu\u015fu ile de desteklenmektedir. Dinler bize \u00f6b\u00fcr d\u00fcnya gibi g\u00fczel vaatler sunarak, bize bu d\u00fcnyada yapmam\u0131z gerekenleri buyururlar. Bu buyruklar, insanlar\u0131n \u00f6zg\u00fcr ve ba\u015fkald\u0131ran do\u011fas\u0131n\u0131 yok etmeye onlar\u0131 birer s\u00fcr\u00fc par\u00e7as\u0131 haline getirmeye y\u00f6neliktir.<\/p>\n
Nietzsche Tanr\u0131 anlay\u0131\u015f\u0131na ve hayat\u0131 katlan\u0131labilir k\u0131lan ara\u00e7lara kar\u015f\u0131 \u00e7\u0131kar. \u00d6te yandan, bunlar var olmadan ya\u015faman\u0131n ne kadar zor oldu\u011funu ve ne kadar y\u00fcksek d\u00fczeyde hayat ve birey bilinci gerektirdi\u011fini s\u00f6yler. \u0130\u015fte onun istedi\u011fi de budur. Bilime ve dine hizmet edenler bu noktada birbirinden farkl\u0131 de\u011fillerdir. \u0130kisi de bu ara\u00e7lar\u0131n ve vaatlerin tekrar tekrar insan hayat\u0131na girmesine ve insanlar\u0131n bunlara k\u00f6r\u00fc k\u00f6r\u00fcne ba\u011flanmas\u0131na neden olurlar.<\/p>\n
\u0130nsanlar bu ara\u00e7lardan kurtulup zorla bir gereklilik kazand\u0131r\u0131lm\u0131\u015f d\u00fcnyadan s\u0131yr\u0131lmal\u0131d\u0131rlar. Tanr\u0131 \u00f6lm\u00fc\u015ft\u00fcr; \u00e7\u00fcnk\u00fc insan kendi hareketlerini y\u00f6nlendirebilecek d\u00fczeydedir. Fakat tahmin edildi\u011fi gibi Nietzsche bu durumdan tam bir \u00e7\u0131k\u0131\u015f \u00f6nermez. Bu \u00e7\u0131k\u0131\u015f\u0131 insanlar\u0131n ba\u015farabilece\u011fini s\u00f6yler.<\/p>\n
Tanr\u0131’n\u0131n \u00f6l\u00fcm\u00fcn\u00fc b\u00fcy\u00fck bir reddedi\u015fe ve kendi \u00fczerimizde s\u00fcrekli bir zafere d\u00f6n\u00fc\u015ft\u00fcremezsek, bu kayb\u0131n bedelini \u00f6demek zorunda kal\u0131r\u0131z.<\/p>\n
***<\/p>\n
Friedrich Nietzsche’nin var olu\u015fa y\u00f6nelik en b\u00fcy\u00fck ama\u00e7 ve umut olarak ortaya koydu\u011fu \u00dcstinsan (\u00dcbermench) kavram\u0131n\u0131n \u00e7\u0131k\u0131\u015f noktas\u0131, insanl\u0131\u011f\u0131n ortak ve i\u00e7sel d\u00fcnyas\u0131nda ger\u00e7ekle\u015fen bir krizdir: “Tanr\u0131’n\u0131n \u00f6l\u00fcm\u00fc!”<\/p>\n
Bu kriz, Nietzsche’nin \u00f6l\u00fcm\u00fcnden bir as\u0131r sonra bile hala daha tart\u0131\u015f\u0131lmaktad\u0131r. Kimi yorumcular, Nietzsche’nin insanl\u0131\u011fa dair tan\u0131mlad\u0131\u011f\u0131 bu krizi ateizme yormu\u015f, kimileri bu krizi H\u0131ristiyanl\u0131k’a kar\u015f\u0131 \u00f6zel bir ayaklanma olarak g\u00f6rm\u00fc\u015f, kimileri de nihilizmle insan varl\u0131\u011f\u0131n\u0131n ve \u00f6z\u00fcn\u00fcn de\u011ferinin dibe vurmas\u0131n\u0131 tan\u0131mlayan bir slogan olarak alg\u0131lam\u0131\u015ft\u0131r.<\/p>\n
Bu t\u00fcr fakl\u0131 g\u00f6r\u00fc\u015flerin sebebi, elbette yine Nietzsche’den kaynaklanmaktad\u0131r; \u00e7\u00fcnk\u00fc hi\u00e7bir zaman anla\u015f\u0131lma kayg\u0131s\u0131 ta\u015f\u0131mayan Nietzsche, farkl\u0131 konular\u0131 ayr\u0131 ayr\u0131 ve farkl\u0131 eserlerinde -kimi zaman \u00e7eli\u015fkilerle- ele alan Nietzsche, eserlerini t\u00fcmc\u00fcl bir yakla\u015f\u0131mla okumayan okuyucular\u0131 fazlas\u0131yla yormu\u015f, yanl\u0131\u015f \u00e7\u0131kar\u0131mlara itmi\u015ftir. Belki de bu sebepledir ki, en u\u00e7 kitleler ve gruplar dahi -\u00f6rne\u011fin Anton Lavey ve m\u00fcritleri, … ve Neo-Naziler, hatta kimi Heavy Metal m\u00fczik gruplar\u0131, Anar\u015fistler, Nietzsche’nin “Tanr\u0131’n\u0131n \u00d6l\u00fcm\u00fc” sav\u0131n\u0131\/slogan\u0131n\u0131 farkl\u0131 boyutlara \u00e7ekebilmi\u015f, \u00f6z\u00fc itibariyle de\u011feri ve hi\u00e7bir anlam\u0131 olmayan yorumlar yapabilmi\u015flerdir. Bu sebeple “Tanr\u0131’n\u0131n \u00d6l\u00fcm\u00fc” krizinin a\u00e7\u0131k ve net bir \u015fekilde yorumlanmas\u0131, olduk\u00e7a zordur. Belki de bu kadar u\u00e7 noktalarda bu kadar farkl\u0131 alg\u0131lanan tek d\u00fc\u015f\u00fcn\u00fcr Nietzsche’dir. Adolf Hitler’in siyasetinde yorumlanmas\u0131ndan, Mussoloni’nin vah\u015fetinden de an\u0131l\u0131r olmas\u0131ndan tutun da g\u00fcn\u00fcm\u00fcz sayg\u0131n felsefecilerinden Ahmet \u0130nam’\u0131n “G\u00f6n\u00fcl Felsefecisi-M\u00fcmin” olarak yorumu, olduk\u00e7a ilgin\u00e7tir.<\/p>\n
Konunun Nietzsche’yi yorumlayanlar taraf\u0131ndan tart\u0131\u015f\u0131lmayan tek ortak noktas\u0131, Nietzsche’nin, nihilist bir d\u00fcnya anlay\u0131\u015f\u0131n\u0131n d\u00f6nemde ve d\u00f6nemin sonras\u0131ndaki d\u00fcnyada, toplumsal a\u00e7\u0131dan b\u00fcy\u00fck y\u0131k\u0131mlara neden olaca\u011f\u0131n\u0131 haber vermesi ve yeni bir kutsal anlam\/de\u011fer aray\u0131\u015f\u0131na girmesidir. Nietzsche’nin ortaya koydu\u011fu trajik felsefenin ba\u015flang\u0131c\u0131, Tanr\u0131’n\u0131n \u00f6l\u00fcm\u00fcn\u00fcn ilan\u0131yla ba\u015flar. Fakat ortada fazlas\u0131yla yanl\u0131\u015f anla\u015f\u0131lan \u00f6nemli bir detay vard\u0131r; Tanr\u0131’y\u0131 \u00f6ld\u00fcren Nietzsche de\u011fil, tersine insanl\u0131kt\u0131r. \u0130nsano\u011flu, ya\u015fam\u0131n de\u011ferini her as\u0131rda biraz daha k\u00fc\u00e7\u00fcltm\u00fc\u015f, varolu\u015funun en temel \u015fart\u0131 olan Tanr\u0131’ya inanc\u0131 lekelemi\u015ftir. Hayata, ya\u015fama atfedilen her t\u00fcrl\u00fc de\u011fer ve anlam, oysaki Tanr\u0131 inanc\u0131yla olu\u015fturulmu\u015ftu. Fakat insano\u011flu \u00f6yle bir noktaya gelmi\u015fti ki, en kutsal ya\u015fama azmini buldu\u011fu inanc\u0131n\u0131 kaybetti. Bu sebeple insano\u011flu kendine gitgide yabanc\u0131la\u015ft\u0131.<\/p>\n
Nietzsche, insanl\u0131\u011f\u0131n bu dramatik yazg\u0131s\u0131n\u0131 \u00f6nceden kestirebilmi\u015fti. Bu kutsal ilan\u0131n zaman\u0131 olmad\u0131\u011f\u0131n\u0131 bile bile, kendini anlayabilecek kulaklar aray\u0131p durdu. De\u011fer krizinin ilan\u0131n\u0131 ve Tanr\u0131’n\u0131n \u00f6l\u00fcm\u00fcn\u00fc belki de isteyecek en son ki\u015fiydi. Fakat Nietzsche’nin tabiriyle bir “ka\u00e7\u0131k”, g\u00fcn\u00fcn birinde, \u00f6\u011fle \u00f6ncesi ayd\u0131nl\u0131\u011f\u0131nda elinde feneriyle pazar yerinde “Tanr\u0131’y\u0131 ar\u0131yorum!…” diye ba\u011f\u0131rana kadar bu sesi kimse i\u015fitmemi\u015fti. \u0130\u015fitenlerde hep duymamazl\u0131ktan geldi. Bir as\u0131r\u0131 ge\u00e7kin bir s\u00fcredir insanl\u0131k bu \u00e7\u0131\u011fl\u0131\u011f\u0131 yeni yeni anlamakta; Fakat ard\u0131nda iki b\u00fcy\u00fck d\u00fcnya sava\u015f\u0131n\u0131n a\u011f\u0131rl\u0131\u011f\u0131n\u0131, yorgunlu\u011funu ta\u015f\u0131yarak… Yeniden ve panik \u015fekilde toparlanmaya \u00e7al\u0131\u015farak… Belki de d\u00fcnya tarihinde en \u00e7ok o d\u00f6nem Tanr\u0131 unutulmu\u015ftu.<\/p>\n
Nietzsche, \u015een Bilim adl\u0131 eserinde Tanr\u0131’n\u0131n \u00f6ld\u00fc\u011f\u00fcn\u00fc bir ka\u00e7\u0131\u011f\u0131n a\u011fz\u0131ndan \u015f\u00f6yle duyurur:<\/p>\n
“\u00d6\u011fle \u00f6ncesi ayd\u0131nl\u0131\u011f\u0131nda bir fener yakan, pazar yerinde ko\u015farkan durmadan ‘Tanr\u0131’y\u0131 ar\u0131yorum…Tanr\u0131’y\u0131 ar\u0131yorum…” diye ba\u011f\u0131ran ka\u00e7\u0131k adam\u0131 duymad\u0131n\u0131z m\u0131? Oradakilerin \u00e7o\u011fu, Tanr\u0131’ya inanmayanlar oldu\u011fu i\u00e7in onun b\u00f6yle davranmas\u0131, b\u00fcy\u00fck bir kahkahan\u0131n patlamas\u0131na yol a\u00e7t\u0131, onu k\u0131\u015fk\u0131rtt\u0131lar. ‘Ne, yolunu mu \u015fa\u015f\u0131rm\u0131\u015f?’ diye sordu birisi. Bir ba\u015fkas\u0131 ‘\u00c7ocuk gibi yolunu mu kaybetmi\u015f’ dedi. ‘Yoksa saklan\u0131yor mu bizden?’, ‘Bizden korkuyor mu?’, ‘Yolculu\u011fa m\u0131 \u00e7\u0131km\u0131\u015f?’, ‘Yoksa g\u00f6\u00e7m\u00fc\u015f m\u00fc?’. Onlar birbirine b\u00f6yle ba\u011f\u0131rarak g\u00fcld\u00fcler…”[1]<\/p>\n
Kendine yabanc\u0131la\u015fm\u0131\u015f, hastal\u0131kl\u0131 bir Tanr\u0131’n\u0131n \u00f6lmesi zaten normaldi. Do\u011fumundan itibaren insan\u0131 g\u00fcnahkar sayan, insanlara ac\u0131yan ve onlara ac\u0131malar\u0131n\u0131 \u00f6\u011f\u00fctleyen bir Tanr\u0131; T\u00fcm hakikati \u00f6te d\u00fcnyaya g\u00f6\u00e7eren. \u00d6zellikle H\u0131ristiyanl\u0131k’a kar\u015f\u0131 b\u00fcy\u00fck bir m\u00fccadele veren Nietzsche bu tavr\u0131, Katolik tarih\u00e7iler taraf\u0131ndan hep \u00e7arp\u0131t\u0131lm\u0131\u015f ve H\u0131ristiyanl\u0131kla birlikte t\u00fcm dinlere kar\u015f\u0131 bir tav\u0131r sergilenmi\u015f gibi bir lanse durumu s\u00f6z konusu olmu\u015ftur. Oysa Nietzsche, k\u00f6kenini soygu i\u00e7g\u00fcd\u00fclerden alan ya\u015fam\u0131 s\u0131k\u0131 s\u0131k\u0131ya “Kutsal bir evet” ile onaylayan, hayat\u0131n geli\u015fimini sa\u011flayan t\u00fcm dinlere b\u00fcy\u00fck bir sayg\u0131 g\u00f6stermi\u015fti.<\/p>\n
“Bizi farkl\u0131 k\u0131lan, tarihte, tabiatta veya tabiat\u0131n arkas\u0131nda hi\u00e7bir Tanr\u0131 tan\u0131mamam\u0131z de\u011fil, Tanr\u0131 diye h\u00fcrmet edileni, Tanr\u0131’ya benzer bulmamam\u0131zd\u0131r! Bunun yerine ac\u0131nas\u0131,, garip, zararl\u0131 oldu\u011funu ve yaln\u0131zca hata de\u011fil, ya\u015fam kar\u015f\u0131s\u0131nda su\u00e7lu oldu\u011funu bulmam\u0131zd\u0131r!…” [2]<\/p>\n
Nietzsche’nin bu s\u00f6zleri, bizzat H\u0131ristiyan inanc\u0131n\u0131 hedef al\u0131r. Nietzsche “Tanr\u0131’y\u0131 yads\u0131yoruz” derken bile, akabinde H\u0131ristiyanl\u0131k’tan bahsedip, niyetini ortaya koyar. Peki neden H\u0131ristiyanl\u0131k’a kar\u015f\u0131 b\u00f6ylesine bir \u00f6fke ta\u015f\u0131maktad\u0131r? Bunun cevab\u0131n\u0131 yine Nietzsche verir:<\/p>\n
“Bana g\u00f6re Hristiyanl\u0131k, yozla\u015fman\u0131n en u\u00e7 bi\u00e7imidir ve alg\u0131lanabilecek nihai bir yozla\u015fman\u0131n istemine sahiptir!” [3]<\/p>\n
Bu noktada \u00fclkemizin sayg\u0131n felsefecilerinden Prof. Dr. Ahmet \u0130nam’dan bir al\u0131nt\u0131 yapmak istiyorum:<\/p>\n
“Nietzsche bana g\u00f6re dinsiz bir adam de\u011fil. Tanr\u0131 \u00f6ld\u00fc diyor ama o tamamen H\u0131ristiyanl\u0131kla kavgas\u0131 oldu\u011fu i\u00e7in. Bir g\u00fcce inan\u0131yor. Nietzsche\u2019nin Tanr\u0131\u2019ya inand\u0131\u011f\u0131n\u0131 s\u00f6yleyebilirim. Orada bizim g\u00fcc\u00fcm\u00fcz var. Bat\u0131\u2019n\u0131n Nietzsche\u2019sini ben kendi g\u00f6z\u00fcmle yorumlayabilirim. H\u00fczzam makam\u0131nda ona \u015fark\u0131 yazabilirim. Sanki Nietzsche deyince mutlaka senfoni yazmam\u0131z gerekiyor. T\u00fcrk\u00fc de yakabilirim. Onun \u0131st\u0131rab\u0131n\u0131 anlayabiliyorum. Dolay\u0131s\u0131yla ben Nietzsche\u2019yi hep kafas\u0131nda fes, bizim 19. y\u00fczy\u0131l \u0130stanbul\u2019unda ya\u015fayan bir insan olarak d\u00fc\u015f\u00fcn\u00fcr\u00fcm. Bana Nietzsche dervi\u015fv\u00e2ri biri gibi gelir…” [4]<\/p>\n
Tanr\u0131 inanc\u0131, insanl\u0131\u011f\u0131n ilkel \u00e7a\u011flar\u0131ndan bug\u00fcne insanl\u0131\u011f\u0131n en temel ideali, de\u011feri, anlam\u0131 olmu\u015ftur. \u0130nsanl\u0131k, sadece Tanr\u0131 inanc\u0131 ile hayata tutunabilmi\u015f, semboller d\u00fcnyas\u0131nda kendine bir ama\u00e7, bir hedef belirleyebilmi\u015ftir. \u00d6zellikle de Ayd\u0131nlanma hurafesi* ad\u0131 alt\u0131nda s\u00fcregelen i\u00e7i bo\u015f ser\u00fcvenle birlikte insan\u0131n her ge\u00e7en g\u00fcn kendine yabanc\u0131la\u015fmas\u0131, e\u015f zamanl\u0131 olarak d\u00f6nemin Avrupa’s\u0131nda H\u0131ristiyanl\u0131k’\u0131n her ge\u00e7en g\u00fcn insan\u0131n de\u011ferini al\u00e7altmas\u0131, Tanr\u0131’y\u0131 \u00f6l\u00fcm d\u00f6\u015fe\u011fine bizzat mahkum eden \u00f6nemli sebeplerdendir.<\/p>\n
En kutsal, en y\u00fcce de\u011ferini her ge\u00e7en yitiren insano\u011flu, nihilizmin varl\u0131\u011f\u0131n \u00f6z\u00fcn\u00fc hi\u00e7e indiren, hakikati yok sayan batakl\u0131\u011f\u0131na saplanm\u0131\u015f, yeni bir de\u011fer, yeni bir anlam aray\u0131\u015f\u0131na giri\u015fmi\u015ftir. Zerd\u00fc\u015ft, bu noktada yeni bir anlam tasar\u0131s\u0131 i\u00e7ine girerek da\u011f\u0131ndan \u015fehirlere iner. Lakin kimse Tanr\u0131’n\u0131n \u00f6ld\u00fc\u011f\u00fcn\u00fc duymam\u0131\u015ft\u0131r. Da\u011fdan inerken kar\u015f\u0131la\u015ft\u0131\u011f\u0131 m\u00fcmin ihtiyar bile:<\/p>\n
“Zerd\u00fc\u015ft da\u011fdan yaln\u0131z olarak indi ve yolda kimseyle kar\u015f\u0131la\u015fmad\u0131. Fakat ormana ula\u015ft\u0131\u011f\u0131nda, kar\u015f\u0131s\u0131na ormada a\u011fa\u00e7 k\u00f6k\u00fc toplamak i\u00e7in mukaddes kul\u00fcbesinden ayr\u0131lm\u0131\u015fbir ihtiyar \u00e7\u0131kt\u0131… “Peki bir ermi\u015f ormanda ne yapar?” diye sordu Zerd\u00fc\u015ft. Ermi\u015f \u015f\u00f6yle dedi : “\u015eark\u0131lar s\u00f6yleyerek, a\u011flayrak, g\u00fclerek ve hatta homurdanarak benim olan Tanr\u0131’y\u0131 \u00f6verim… Ayr\u0131ld\u0131 ermi\u015fle Zerd\u00fc\u015ft iki \u00e7ocuk gibi g\u00fcl\u00fcmseyerek. Ne ki yaln\u0131z kal\u0131nca Zerd\u00fc\u015ft, kendi kendine \u015f\u00f6yle seslendi : M\u00fcmk\u00fcn olabilir mi b\u00f6yle bir \u015fey? Hen\u00fcz i\u015fitmemi\u015f olabilir mi ormanda ya\u015fayan bu mukaddes ermi\u015f, Tanr\u0131’n\u0131n \u00f6ld\u00fc\u011f\u00fcn\u00fc?” [5] **<\/p>\n
M\u00fcmk\u00fcnd\u00fc… Tanr\u0131’n\u0131n \u00f6ld\u00fc\u011f\u00fcn\u00fc ormandaki ermi\u015ften tutunda \u015fehirdeki panay\u0131r\u0131n sineklerine kadar kimse duymam\u0131\u015ft\u0131. Uzun bir zaman aral\u0131\u011f\u0131nda da kimse duymayacakt\u0131. Fakat Nietzsche’nin de yan\u0131ld\u0131\u011f\u0131 bir nokta vard\u0131; Yozla\u015fan Tanr\u0131 \/ Allah inanc\u0131n\u0131 ele\u015ftirip, Tanr\u0131’n\u0131n \u00f6ld\u00fc\u011f\u00fcn\u00fc y\u00fczy\u0131llar \u00f6ncesinden “Enel Hakk” diyerek ilan eden, bu hakikati bizzat dile getirip derisi y\u00fcz\u00fclerek \u00f6ld\u00fcr\u00fclen insanlar vard\u0131. \u00d6yle ki Nietzsche hen\u00fcz do\u011fmam\u0131\u015fken, Anadolu’da birileri insandan \u00f6tesini tasavvur edebilmi\u015f; Amac\u0131 mutlak yarat\u0131c\u0131yla t\u00fcmle\u015fme yolunda, “\u0130nsan-\u0131 Kamil” olarak ortaya koyabilmi\u015flerdi. \u0130nsan\u0131 Hakikat kap\u0131s\u0131n\u0131 aralamaya \u00e7a\u011f\u0131ranlar, Nietzsche’den \u00f6nce \u00e7ok can yitirmi\u015fti.***<\/p>\n
Fakat Nietzsche, \u00f6z\u00fc itibariyle \u0130slam’\u0131n \u00f6z\u00fcne sayg\u0131 duydu\u011funu, hayata ve insana verdi\u011fi “erkek\u00e7e” de\u011fer dolay\u0131s\u0131yla H\u0131ristiyanl\u0131\u011f\u0131 binlerce kez k\u00fc\u00e7\u00fcmsemeye hakk\u0131 oldu\u011funu dile getirmi\u015ftir; Kendini H\u0131ristiyanl\u0131\u011fa kar\u015f\u0131 Deccal olarak ilan etti\u011finde bile:<\/p>\n
“E\u011fer M\u00fcsl\u00fcmanl\u0131k, H\u0131ristiyanl\u0131\u011f\u0131 k\u00fc\u00e7\u00fcms\u00fcyorsa bunu yapmakla binlerce kez hakl\u0131d\u0131r. \u00c7\u00fcnk\u00fc M\u00fcsl\u00fcmanl\u0131k insana de\u011fer verir (…) H\u0131ristiyanl\u0131k, eski k\u00fclt\u00fcr\u00fcn miras\u0131n\u0131 bizden \u00e7ald\u0131.Sonra da bizi, \u0130slam k\u00fclt\u00fcr\u00fcn\u00fcn miras\u0131ndan yoksun b\u0131rakt\u0131.Temelde bize, Grek ve Roma’dan daha yak\u0131n olan ve do\u011frudan duyu ve zevkimize hitap eden \u0130spanya’n\u0131n muhte\u015fem Magribi k\u00fclt\u00fcr\u00fc ayaklar alt\u0131nda \u00e7i\u011fnendi.Neden? \u00c7\u00fcnk\u00fc soyluydu, \u00e7\u00fcnk\u00fc k\u00f6kenlerini insanca i\u00e7g\u00fcd\u00fclerden al\u0131yordu.” [6]<\/p>\n
\u0130nsano\u011flu art\u0131k katildi ve eline bula\u015fan, Tanr\u0131’n\u0131n kan\u0131yd\u0131. Belki bir ka\u00e7\u0131k bunu ifade etmeye \u00e7al\u0131\u015ft\u0131, lakin zamans\u0131zd\u0131, daha gelmemi\u015fti b\u00fcy\u00fck \u00f6\u011fle; Ve da\u011fdaki yaln\u0131z \u00e7\u0131nar\u0131n bekledi\u011fi y\u0131ld\u0131r\u0131m. Nietzsche’nin dilinden konu\u015fan o ka\u00e7\u0131k, insan\u0131, de\u011fer y\u0131k\u0131m\u0131ndan dolay\u0131 alt\u00fcst edecek, hi\u00e7le\u015ftirecek gelece\u011fi g\u00f6rebiliyordu. Ve \u015f\u00f6yle diyordu, kendini alayc\u0131 g\u00f6zlerle izleyen panay\u0131r\u0131n sineklerine:<\/p>\n
“O’nu biz \u00f6ld\u00fcrd\u00fck, sizlerle ben! O’nun katiliyiz hepimiz. Ama bunu nas\u0131l yapt\u0131k? Denizi kim i\u00e7ebilir? B\u00fct\u00fcn \u00e7evreyi silmemiz i\u00e7in bize bu s\u00fcngeri kim verdi? Onu g\u00fcne\u015fin zincirlerinden kurtar\u0131rken ne yapt\u0131k biz yery\u00fcz\u00fcnde? Nereye gidiyor \u015fimdi d\u00fcnya, biz nereye gidiyoruz? B\u00fct\u00fcn g\u00fcne\u015flerden uza\u011fa m\u0131? S\u00fcrekli, bo\u015f yere geriye, \u00f6ne ve yana, b\u00fct\u00fcn y\u00f6nlere at\u0131l\u0131p durmuyor muyuz? \u00dcst alt kald\u0131 m\u0131? Sanki sonsuz bir hi\u00e7te yolumuzu yitirmiyor muyuz? Bo\u015f uzay\u0131n solu\u011funu duymuyor muyuz? Hava giderek so\u011fumuyor mu? Giderek daha \u00e7ok, daha \u00e7ok gece gelmiyor mu? \u00d6\u011fleden \u00f6nce fenerleri yakmak gerekmiyor mu? Tanr\u0131’y\u0131 g\u00f6men mezar kaz\u0131c\u0131lar\u0131n\u0131n \u00e7\u0131\u011fl\u0131\u011f\u0131ndan ba\u015fka bir ses duyuyor muyuz? Tanr\u0131’n\u0131n \u00e7\u00fcr\u00fcmesinden ba\u015fka bir koku duyuyor muyuz? Tanr\u0131 \u00f6ld\u00fc! Tanr\u0131 \u00f6ld\u00fc! O’nu \u00f6ld\u00fcren biziz! B\u00fct\u00fcn katillerin katili olan biz, nas\u0131l avunaca\u011f\u0131z?” [7]<\/p>\n
Tanr\u0131 art\u0131k \u00f6lm\u00fc\u015ft\u00fc, yine de insanl\u0131k yeniden onu diriltmeye, yeniden ger\u00e7ek anlam\u0131n\u0131, de\u011ferini bulmas\u0131na g\u00fcn\u00fcn birinde y\u00f6nelecekti. G\u00fcn\u00fcn birinde mutlaka, g\u00f6zya\u015flar\u0131yla birlikte Tanr\u0131’ya yeniden \u015fark\u0131lar s\u00f6ylenecek, \u015fiirler okunacakt\u0131:<\/p>\n
Benim y\u00fcce d\u00fc\u015fman\u0131m,
Benim mechul\u00fcm,
Benim cellat Tanr\u0131m!
Hay\u0131r!
D\u00f6n art\u0131k!-
Kabul\u00fcms\u00fcn t\u00fcm ezanla!
G\u00f6zya\u015flar\u0131m bo\u015fal\u0131yor,
Bu bo\u015fal\u0131\u015f sana!
… ve y\u00fcre\u011fimin son alevi,
ayd\u0131nlat\u0131yor seni,
L\u00fctfen, d\u00f6n art\u0131k,
Benim me\u00e7hul Tanr\u0131m!
Benim ac\u0131m!
Benim son talihim [8]<\/p>\n
Mehmet Berk<\/p>\n
NOTLAR<\/p>\n
* Prof.Dr.Fehmi Baykan’\u0131n, “Ayd\u0131nlanma \u00dczerine Bir Derkenar” adl\u0131 “Kakt\u00fcs Yay\u0131nlar\u0131”ndan \u00e7\u0131kan yap\u0131t\u0131n\u0131 anmadan ge\u00e7emeyece\u011fim. Ayd\u0131nlanma diye bir \u00e7a\u011f\u0131n hi\u00e7 ya\u015fanmad\u0131\u011f\u0131n\u0131, bunun entellekt\u00fcel bir hurafe oldu\u011funu savunan Say\u0131n Baykan, eserinde konuyu t\u00fcm detaylar\u0131yla incelemi\u015f ve g\u00fc\u00e7l\u00fc deliller sunarak resmi (!) felsefe tarihinin yanl\u0131\u015flarla dolu oldu\u011funu g\u00f6zler \u00f6n\u00fcne sermi\u015ftir.<\/p>\n
** Al\u0131nt\u0131y\u0131 yapt\u0131\u011f\u0131m eserin \u00e7evirmeni Murat Batmankaya’n\u0131n dipnotu aynen aktarmak istiyorum : “Nietzsche Tanr\u0131 \u00f6ld\u00fc derken, asl\u0131nda Tanr\u0131 yok dememektedir. Tanr\u0131’ya inanm\u0131yorum da dememektedir. Aksine Tanr\u0131 \u00f6ld\u00fc demektedir. \u0130leri g\u00f6r\u00fc\u015fl\u00fc bir \u015fekilde \u00e7a\u011fa ve kendi \u00f6z\u00fcne bakarak, o anki ger\u00e7ekli\u011fin bir bulgusunu tespit etti\u011fini d\u00fc\u015f\u00fcnmektedir” [Karl Jaspers, Nietzsche-Einf\u00fchrung in das Verstandnis seines Philosophierens, 4.bask\u0131, Walter de Gruyter, Berlin]<\/p>\n
*** Nietzsche’nin Dionizik tipi (\u00dcstinsan), \u0130slam felsefesinde \u0130bn-i Arabi, Mevlana, Hallac … gibi mutasavv\u0131flar\u0131n ortaya koydu\u011fu, benimsedi\u011fi \u0130nsan-\u0131 Kamil kavram\u0131yla b\u00fcy\u00fck benzerlikler ta\u015f\u0131r. Konu hakk\u0131nda elbette tart\u0131\u015f\u0131l\u0131r, ilgili ele\u015ftirilenizi ba\u015fl\u0131k alt\u0131na yorum yaparak belirtebilirsiniz.<\/p>\n
KAYNAK\u00c7A<\/p>\n
[1] \u015een Bilim, P 125, S 130, Asa Yay\u0131nlar\u0131
[2] Deccal, P 47, S 73, G\u00fcn Yay\u0131nlar\u0131
[3] Deccal, P 62, S 103, G\u00fcn Yay\u0131nlar\u0131
[4] Aksiyon Dergisi, Say\u0131 628, -18.12.2006-
[5] B\u00f6yle Buyurdu Zerd\u00fc\u015ft, S 18-19, Say Yay\u0131nlar\u0131
[6] Deccal, P 59-60, S 99, G\u00fcn Yay\u0131nlar\u0131
[7] \u015een Bilim, P 125, S 130, Asa Yay\u0131nlar\u0131
[8] B\u00f6yle Buyurdu Zerd\u00fc\u015ft, S 259-261, Say Yay\u0131nlar\u0131<\/p>\n","protected":false},"excerpt":{"rendered":"
“Tanr\u0131 \u00f6ld\u00fc”, Nietzsche’nin en pop\u00fcler s\u00f6z\u00fcd\u00fcr. Bu d\u00fc\u015f\u00fcnceyi Nietzsche, ilk kez \u015een Bilim adl\u0131 eserinde dile getirmi\u015ftir. O d\u00f6nemin ko\u015fullar\u0131na g\u00f6re yorumlanmas\u0131 gereken “Tanr\u0131’n\u0131n \u00d6l\u00fcm\u00fc” d\u00fc\u015f\u00fcncesini, kendi tabiriyle bir ka\u00e7\u0131\u011f\u0131n a\u011fz\u0131ndan duyurur. G\u00fcnd\u00fcz vakti elinde fenerle dola\u015f\u0131p “Tanr\u0131 \u00f6ld\u00fc! Tanr\u0131 \u00f6ld\u00fc!” diye ba\u011f\u0131ran bir delinin a\u011fz\u0131ndan, Tanr\u0131’n\u0131n \u00f6l\u00fcm\u00fcn\u00fc ilan eder. Nietzsche “Hi\u00e7bir adalete s\u0131\u011fmayan, say\u0131s\u0131z […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[73],"tags":[],"class_list":{"0":"post-4822","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-friedrich-wilhelm-nietzsche"},"yoast_head":"\n
Tanr\u0131 \u00f6lm\u00fc\u015ft\u00fcr; \u00e7\u00fcnk\u00fc insan kendi hareketlerini y\u00f6nlendirebilecek d\u00fczeydedir | Nietzsche'de Tanr\u0131'n\u0131n \u00d6l\u00fcm\u00fc - 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\/12\/21\/tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Tanr\u0131 \u00f6lm\u00fc\u015ft\u00fcr; \u00e7\u00fcnk\u00fc insan kendi hareketlerini y\u00f6nlendirebilecek d\u00fczeydedir | Nietzsche'de Tanr\u0131'n\u0131n \u00d6l\u00fcm\u00fc\" \/>\n<meta property=\"og:description\" content=\"“Tanr\u0131 \u00f6ld\u00fc”, Nietzsche’nin en pop\u00fcler s\u00f6z\u00fcd\u00fcr. Bu d\u00fc\u015f\u00fcnceyi Nietzsche, ilk kez \u015een Bilim adl\u0131 eserinde dile getirmi\u015ftir. O d\u00f6nemin ko\u015fullar\u0131na g\u00f6re yorumlanmas\u0131 gereken “Tanr\u0131’n\u0131n \u00d6l\u00fcm\u00fc” d\u00fc\u015f\u00fcncesini, kendi tabiriyle bir ka\u00e7\u0131\u011f\u0131n a\u011fz\u0131ndan duyurur. G\u00fcnd\u00fcz vakti elinde fenerle dola\u015f\u0131p “Tanr\u0131 \u00f6ld\u00fc! Tanr\u0131 \u00f6ld\u00fc!” diye ba\u011f\u0131ran bir delinin a\u011fz\u0131ndan, Tanr\u0131’n\u0131n \u00f6l\u00fcm\u00fcn\u00fc ilan eder. Nietzsche “Hi\u00e7bir adalete s\u0131\u011fmayan, say\u0131s\u0131z […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/narteks.net\/index.php\/2010\/12\/21\/tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu\/\" \/>\n<meta property=\"og:site_name\" content=\"narteks.net\" \/>\n<meta property=\"article:published_time\" content=\"2010-12-21T08:41:33+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png\" \/>\n\t<meta property=\"og:image:width\" content=\"300\" \/>\n\t<meta property=\"og:image:height\" content=\"90\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/png\" \/>\n<meta name=\"author\" content=\"Tar\u0131k\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@narteks\" \/>\n<meta name=\"twitter:site\" content=\"@narteks\" \/>\n<meta name=\"twitter:label1\" content=\"Yazan:\" \/>\n\t<meta name=\"twitter:data1\" content=\"Tar\u0131k\" \/>\n\t<meta name=\"twitter:label2\" content=\"Tahmini okuma s\u00fcresi\" \/>\n\t<meta name=\"twitter:data2\" content=\"14 dakika\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/12\/21\/tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/12\/21\/tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu\/\"},\"author\":{\"name\":\"Tar\u0131k\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca\"},\"headline\":\"Tanr\u0131 \u00f6lm\u00fc\u015ft\u00fcr; \u00e7\u00fcnk\u00fc insan kendi hareketlerini y\u00f6nlendirebilecek d\u00fczeydedir | Nietzsche’de Tanr\u0131’n\u0131n \u00d6l\u00fcm\u00fc\",\"datePublished\":\"2010-12-21T08:41:33+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/12\/21\/tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu\/\"},\"wordCount\":2820,\"commentCount\":0,\"publisher\":{\"@id\":\"https:\/\/narteks.net\/#organization\"},\"articleSection\":[\"Friedrich Wilhelm N\u0130ETZSCHE\"],\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\/\/narteks.net\/index.php\/2010\/12\/21\/tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu\/#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/12\/21\/tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu\/\",\"url\":\"https:\/\/narteks.net\/index.php\/2010\/12\/21\/tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu\/\",\"name\":\"Tanr\u0131 \u00f6lm\u00fc\u015ft\u00fcr; \u00e7\u00fcnk\u00fc insan kendi hareketlerini y\u00f6nlendirebilecek d\u00fczeydedir | Nietzsche'de Tanr\u0131'n\u0131n \u00d6l\u00fcm\u00fc - narteks.net\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/#website\"},\"datePublished\":\"2010-12-21T08:41:33+00:00\",\"breadcrumb\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/12\/21\/tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu\/#breadcrumb\"},\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/narteks.net\/index.php\/2010\/12\/21\/tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu\/\"]}]},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/12\/21\/tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Anasayfa\",\"item\":\"https:\/\/narteks.net\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"Tanr\u0131 \u00f6lm\u00fc\u015ft\u00fcr; \u00e7\u00fcnk\u00fc insan kendi hareketlerini y\u00f6nlendirebilecek d\u00fczeydedir | Nietzsche’de Tanr\u0131’n\u0131n \u00d6l\u00fcm\u00fc\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/narteks.net\/#website\",\"url\":\"https:\/\/narteks.net\/\",\"name\":\"narteks.net\",\"description\":\"K\u00fclt\u00fcr Sanat Edebiyat Felsefe\",\"publisher\":{\"@id\":\"https:\/\/narteks.net\/#organization\"},\"alternateName\":\"K\u00fclt\u00fcr Sanat Edebiyat Felsefe\",\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/narteks.net\/?s={search_term_string}\"},\"query-input\":{\"@type\":\"PropertyValueSpecification\",\"valueRequired\":true,\"valueName\":\"search_term_string\"}}],\"inLanguage\":\"tr\"},{\"@type\":\"Organization\",\"@id\":\"https:\/\/narteks.net\/#organization\",\"name\":\"narteks.net\",\"url\":\"https:\/\/narteks.net\/\",\"logo\":{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/logo\/image\/\",\"url\":\"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png\",\"contentUrl\":\"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png\",\"width\":300,\"height\":90,\"caption\":\"narteks.net\"},\"image\":{\"@id\":\"https:\/\/narteks.net\/#\/schema\/logo\/image\/\"},\"sameAs\":[\"https:\/\/x.com\/narteks\",\"https:\/\/instagram.com\/narteksnet\"]},{\"@type\":\"Person\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca\",\"name\":\"Tar\u0131k\",\"image\":{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/image\/\",\"url\":\"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g\",\"contentUrl\":\"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g\",\"caption\":\"Tar\u0131k\"},\"sameAs\":[\"http:\/\/narteks.net\"],\"url\":\"https:\/\/narteks.net\/index.php\/author\/narbak\/\"}]}<\/script>\n<!-- \/ Yoast SEO Premium plugin. -->","yoast_head_json":{"title":"Tanr\u0131 \u00f6lm\u00fc\u015ft\u00fcr; \u00e7\u00fcnk\u00fc insan kendi hareketlerini y\u00f6nlendirebilecek d\u00fczeydedir | Nietzsche'de Tanr\u0131'n\u0131n \u00d6l\u00fcm\u00fc - narteks.net","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/narteks.net\/index.php\/2010\/12\/21\/tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu\/","og_locale":"tr_TR","og_type":"article","og_title":"Tanr\u0131 \u00f6lm\u00fc\u015ft\u00fcr; \u00e7\u00fcnk\u00fc insan kendi hareketlerini y\u00f6nlendirebilecek d\u00fczeydedir | Nietzsche'de Tanr\u0131'n\u0131n \u00d6l\u00fcm\u00fc","og_description":"“Tanr\u0131 \u00f6ld\u00fc”, Nietzsche’nin en pop\u00fcler s\u00f6z\u00fcd\u00fcr. Bu d\u00fc\u015f\u00fcnceyi Nietzsche, ilk kez \u015een Bilim adl\u0131 eserinde dile getirmi\u015ftir. O d\u00f6nemin ko\u015fullar\u0131na g\u00f6re yorumlanmas\u0131 gereken “Tanr\u0131’n\u0131n \u00d6l\u00fcm\u00fc” d\u00fc\u015f\u00fcncesini, kendi tabiriyle bir ka\u00e7\u0131\u011f\u0131n a\u011fz\u0131ndan duyurur. G\u00fcnd\u00fcz vakti elinde fenerle dola\u015f\u0131p “Tanr\u0131 \u00f6ld\u00fc! Tanr\u0131 \u00f6ld\u00fc!” diye ba\u011f\u0131ran bir delinin a\u011fz\u0131ndan, Tanr\u0131’n\u0131n \u00f6l\u00fcm\u00fcn\u00fc ilan eder. Nietzsche “Hi\u00e7bir adalete s\u0131\u011fmayan, say\u0131s\u0131z […]","og_url":"https:\/\/narteks.net\/index.php\/2010\/12\/21\/tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu\/","og_site_name":"narteks.net","article_published_time":"2010-12-21T08:41:33+00:00","og_image":[{"width":300,"height":90,"url":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","type":"image\/png"}],"author":"Tar\u0131k","twitter_card":"summary_large_image","twitter_creator":"@narteks","twitter_site":"@narteks","twitter_misc":{"Yazan:":"Tar\u0131k","Tahmini okuma s\u00fcresi":"14 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2010\/12\/21\/tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2010\/12\/21\/tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"Tanr\u0131 \u00f6lm\u00fc\u015ft\u00fcr; \u00e7\u00fcnk\u00fc insan kendi hareketlerini y\u00f6nlendirebilecek d\u00fczeydedir | Nietzsche’de Tanr\u0131’n\u0131n \u00d6l\u00fcm\u00fc","datePublished":"2010-12-21T08:41:33+00:00","mainEntityOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2010\/12\/21\/tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu\/"},"wordCount":2820,"commentCount":0,"publisher":{"@id":"https:\/\/narteks.net\/#organization"},"articleSection":["Friedrich Wilhelm N\u0130ETZSCHE"],"inLanguage":"tr","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/narteks.net\/index.php\/2010\/12\/21\/tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu\/#respond"]}]},{"@type":"WebPage","@id":"https:\/\/narteks.net\/index.php\/2010\/12\/21\/tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu\/","url":"https:\/\/narteks.net\/index.php\/2010\/12\/21\/tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu\/","name":"Tanr\u0131 \u00f6lm\u00fc\u015ft\u00fcr; \u00e7\u00fcnk\u00fc insan kendi hareketlerini y\u00f6nlendirebilecek d\u00fczeydedir | Nietzsche'de Tanr\u0131'n\u0131n \u00d6l\u00fcm\u00fc - narteks.net","isPartOf":{"@id":"https:\/\/narteks.net\/#website"},"datePublished":"2010-12-21T08:41:33+00:00","breadcrumb":{"@id":"https:\/\/narteks.net\/index.php\/2010\/12\/21\/tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu\/#breadcrumb"},"inLanguage":"tr","potentialAction":[{"@type":"ReadAction","target":["https:\/\/narteks.net\/index.php\/2010\/12\/21\/tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu\/"]}]},{"@type":"BreadcrumbList","@id":"https:\/\/narteks.net\/index.php\/2010\/12\/21\/tanri-olmustur-cunku-insan-kendi-hareketlerini-yonlendirebilecek-duzeydedir-nietzschede-tanrinin-olumu\/#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Anasayfa","item":"https:\/\/narteks.net\/"},{"@type":"ListItem","position":2,"name":"Tanr\u0131 \u00f6lm\u00fc\u015ft\u00fcr; \u00e7\u00fcnk\u00fc insan kendi hareketlerini y\u00f6nlendirebilecek d\u00fczeydedir | Nietzsche’de Tanr\u0131’n\u0131n \u00d6l\u00fcm\u00fc"}]},{"@type":"WebSite","@id":"https:\/\/narteks.net\/#website","url":"https:\/\/narteks.net\/","name":"narteks.net","description":"K\u00fclt\u00fcr Sanat Edebiyat Felsefe","publisher":{"@id":"https:\/\/narteks.net\/#organization"},"alternateName":"K\u00fclt\u00fcr Sanat Edebiyat Felsefe","potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/narteks.net\/?s={search_term_string}"},"query-input":{"@type":"PropertyValueSpecification","valueRequired":true,"valueName":"search_term_string"}}],"inLanguage":"tr"},{"@type":"Organization","@id":"https:\/\/narteks.net\/#organization","name":"narteks.net","url":"https:\/\/narteks.net\/","logo":{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/narteks.net\/#\/schema\/logo\/image\/","url":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","contentUrl":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","width":300,"height":90,"caption":"narteks.net"},"image":{"@id":"https:\/\/narteks.net\/#\/schema\/logo\/image\/"},"sameAs":["https:\/\/x.com\/narteks","https:\/\/instagram.com\/narteksnet"]},{"@type":"Person","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca","name":"Tar\u0131k","image":{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/narteks.net\/#\/schema\/person\/image\/","url":"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g","contentUrl":"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g","caption":"Tar\u0131k"},"sameAs":["http:\/\/narteks.net"],"url":"https:\/\/narteks.net\/index.php\/author\/narbak\/"}]}},"_links":{"self":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/posts\/4822","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/comments?post=4822"}],"version-history":[{"count":0,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/posts\/4822\/revisions"}],"wp:attachment":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/media?parent=4822"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/categories?post=4822"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/tags?post=4822"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}