{"id":4853,"date":"2011-01-25T11:52:44","date_gmt":"2011-01-25T08:52:44","guid":{"rendered":"http:\/\/localhost\/wordpress\/2011\/01\/25\/ozgurluk-gerekircilik-secenekcilik-2-eric-fromm\/"},"modified":"2011-01-25T11:52:44","modified_gmt":"2011-01-25T08:52:44","slug":"ozgurluk-gerekircilik-secenekcilik-2-eric-fromm","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2011\/01\/25\/ozgurluk-gerekircilik-secenekcilik-2-eric-fromm\/","title":{"rendered":"\u00d6zg\u00fcrl\u00fck-Gerekircilik-Se\u00e7enek\u00e7ilik (2) | Eric Fromm"},"content":{"rendered":"

\u015eimdi bu \u00e7e\u015fit fark\u0131nda olma durumlar\u0131 inceleyelim, iyilik ve k\u00f6t\u00fcl\u00fc\u011f\u00fcn ne oldu\u011funun fark\u0131nda olmak pek \u00e7ok ahlaksal dizgede iyilik ve k\u00f6t\u00fcl\u00fck diye adland\u0131nlan \u015feyleri kuramsal olarak bilmek’ten ayr\u0131 bir \u015feydir. Gelene\u011fe dayanarak sevginin, ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n ve g\u00f6z\u00fcpekli\u011fin iyi, nefretin, boyun e\u011fmenin ve korkakl\u0131\u011f\u0131n k\u00f6t\u00fc oldu\u011funu bilmenin hi\u00e7bir anlam\u0131 yoktur, \u00e7\u00fcnk\u00fc bu bilgi yetkililerden, t\u00f6resel \u00f6\u011fretilerden vb. edinilen yabanc\u0131la\u015fm\u0131\u015f bir bilgidir; bu bilginin do\u011fru olarak kabul edilmesi bu kaynaklardan gelmesindendir. Fark\u0131nda olmak demek o ki\u015finin \u00f6\u011frendiklerini ya\u015fayarak, kendisiyle deneylere giri\u015ferek, ba\u015f-kalann\u0131 g\u00f6zleyerek sonunda da sorumsuz bir “fikir” edinmek yerine bir inan\u00e7 kazanarak kendi kendine edindi\u011fi bilgilere d\u00f6n\u00fc\u015ft\u00fcrmesi demektir. Ne var ki genel ilkeler \u00fczerinde bir karara varmak da yetmez. Bu fark\u0131nda olman\u0131n \u00f6tesinde insan\u0131n kendi i\u00e7indeki g\u00fc\u00e7ler dengesinin ve bilin\u00e7alt\u0131 d\u00fcrt\u00fcleri gizleyen akla uydurmalann\u0131n fark\u0131nda olmas\u0131 gerekir.<\/p>\n

\u00d6zg\u00fcl bir \u00f6rnek alal\u0131m: Bir erkek bir kad\u0131na kar\u015f\u0131 b\u00fcy\u00fck bir \u00e7ekilme, onunla cinsel ili\u015fkide bulunmak i\u00e7in g\u00fc\u00e7l\u00fc bir istek duysun. Erkek bilin\u00e7\u00fcst\u00fcnde bu iste\u011fi kad\u0131n\u0131n onca g\u00fczel, onca anlay\u0131\u015fl\u0131 olmas\u0131ndan ya da kendisinin b\u00fcy\u00fck bir cinsel a\u00e7l\u0131k duymas\u0131ndan, \u015fefkate gereksinme duymas\u0131ndan ya da onca yaln\u0131z olmas\u0131ndan ya da herhangi bir nedenden dolay\u0131 duydu\u011funu d\u00fc\u015f\u00fcn\u00fcr. O kad\u0131nla bir ili\u015fkiye girerse ikisinin ya\u015fam\u0131n\u0131 da alt \u00fcst edece\u011finin fark\u0131nda olabilir; kad\u0131n\u0131n g\u00fcvensiz oldu\u011funu, koruyucu bir g\u00fc\u00e7 arad\u0131\u011f\u0131n\u0131, bu y\u00fczden yakas\u0131n\u0131 b\u0131rakmayaca\u011f\u0131n\u0131 bilebilir; b\u00fct\u00fcn bunlar\u0131 bilmesine kar\u015f\u0131n karar\u0131ndan caymaz ve kad\u0131nla ili\u015fkiye girer. Neden? \u00c7\u00fcnk\u00fc arzusunun fark\u0131ndad\u0131r ama o arzusunun ard\u0131nda yatan g\u00fc\u00e7lerin fark\u0131nda de\u011fildir. Bu g\u00fc\u00e7ler neler olabilir? Bir\u00e7ok g\u00fc\u00e7 aras\u0131ndan bir tanesini, \u00e7o\u011fu zaman en etkili olan g\u00fcc\u00fc se\u00e7ece\u011fim burada: Erke\u011fin bo\u015f benlik duygusu ve narsisizmi. Erkek o kad\u0131n\u0131 elde etmeyi kendi \u00e7ekicili\u011fini ve de\u011ferlili\u011fini kan\u0131tlamak amac\u0131yla akl\u0131na koymu\u015fsa bu ger\u00e7ek d\u00fcrt\u00fcn\u00fcn \u00e7o\u011fu zaman fark\u0131nda olmayacakt\u0131r. Yukar\u0131da say\u0131lan akla uydurmalar\u0131n daha da \u00e7o\u011funa, belki t\u00fcm\u00fcne kendini kapt\u0131racak, b\u00f6ylece ger\u00e7ek d\u00fcrt\u00fcs\u00fcne g\u00f6re davranacakt\u0131r; \u00e7\u00fcnk\u00fc bu d\u00fcrt\u00fcy\u00fc g\u00f6remeyecek, daha ba\u015fka, \u00e7ok daha akla yatk\u0131n d\u00fcrt\u00fclere g\u00f6re davrand\u0131\u011f\u0131 san\u0131s\u0131na kap\u0131lacakt\u0131r.<\/p>\n

Fark\u0131nda olman\u0131n ikinci ad\u0131m\u0131, o ki\u015finin, hareketinin getirece\u011fi sonu\u00e7lar\u0131n b\u00fct\u00fcn\u00fcyle fark\u0131nda olmas\u0131d\u0131r. Karar an\u0131nda kafas\u0131 arzularla ve yat\u0131\u015ft\u0131r\u0131c\u0131 akla uydurmalarla doludur. Oysa hareketinin sonu\u00e7lar\u0131n\u0131 a\u00e7\u0131k\u00e7a g\u00f6rebilse, \u00f6rne\u011fin \u015funlar\u0131 anlayabilse karar\u0131 de\u011fi\u015fecektir: \u00c7ok uzatmal\u0131, d\u00fcr\u00fcst olmayan bir sevgi ili\u015fkisine girmektedir; narsisizmini ancak yeni fetihlerle duyurabilece\u011finden o kad\u0131ndan da b\u0131kacakt\u0131r; gene de su\u00e7luluk duydu\u011fu, kad\u0131n\u0131 hi\u00e7bir zaman ger\u00e7ekten sevmedi\u011fini kabul etmekten korktu\u011fu i\u00e7in yerine getiremeyece\u011fi s\u00f6zler vermeye devam edecektir; bu \u00e7at\u0131\u015fman\u0131n kendisi ve kad\u0131n \u00fczerinde felce u\u011frat\u0131c\u0131, zay\u0131flat\u0131c\u0131 etkileri olacakt\u0131r vb.
Davran\u0131\u015f\u0131n ard\u0131nda yatan ger\u00e7ek d\u00fcrt\u00fclerin, bu tutumun getirece\u011fi sonu\u00e7lar\u0131n fark\u0131nda olmak bile insan\u0131 do\u011fru karara g\u00f6t\u00fcrecek e\u011filimi g\u00fc\u00e7lendirmeye yetmez. \u00d6nemli ba\u015fka bir \u015feyin daha fark\u0131nda olmak gerekin Ger\u00e7ek se\u00e7me ne zaman yap\u0131lmaktad\u0131r ve insan\u0131n yapt\u0131\u011f\u0131 se\u00e7melerin getirdi\u011fi ger\u00e7ek olanaklar nelerdir?<\/p>\n

\u00d6rne\u011fimizdeki erke\u011fin t\u00fcm d\u00fcrt\u00fclerin ve t\u00fcm sonu\u00e7lar\u0131n fark\u0131nda oldu\u011funu varsayal\u0131m; o kad\u0131nla yatmamaya “karar verdi\u011fi”ni varsayal\u0131m. Bu karardan sonra kad\u0131n\u0131 gezmeye g\u00f6t\u00fcr\u00fcr ve evine b\u0131rakmadan \u00f6nce “Bir\u015fey i\u00e7elim mi?” der. D\u0131\u015fardan bak\u0131nca bu \u00f6neri zarars\u0131z g\u00f6r\u00fcn\u00fcr. Birlikte i\u00e7ki i\u00e7menin hi\u00e7bir zarar\u0131 yoktur; asl\u0131nda g\u00fc\u00e7ler dengesi bu denli nazik olmasa hi\u00e7bir \u015feyin zarar\u0131 yoktur. O anda erkek “birlikte bir i\u00e7ki i\u00e7me”nin nelere yol a\u00e7abilece\u011fini farkedebilse belki de bu \u00f6neride bulunmayacakt\u0131r bile. O zaman havan\u0131n romantikle\u015fece-\u011fini, i\u00e7kinin isten\u00e7 g\u00fcc\u00fcn\u00fc zay\u0131flataca\u011f\u0131n\u0131, bir i\u00e7ki daha i\u00e7mek i\u00e7in kad\u0131n\u0131n evine girece\u011fini, sonunda kesinlikle kad\u0131nla sevi\u015fece\u011fini g\u00f6rebilecektir. Tam bir uyan\u0131kl\u0131k i\u00e7inde bu sonu\u00e7tan ka\u00e7\u0131namayaca\u011f\u0131n\u0131 \u00f6nceden kestirebilecek, kestirebildi\u011fi i\u00e7in de “birlikte i\u00e7ki i\u00e7mek”ten ka\u00e7\u0131nabilecektir. Oysa arzusu onun bu zorunlu sonucu g\u00f6rmesini engelledi\u011finden, elinde olanak varken do\u011fru oldu\u011funu bildi\u011fi se\u00e7meyi yapamaz. Ba\u015fka deyi\u015fle as\u0131l se\u00e7me burada kad\u0131nla sevi\u015fmeye ba\u015flad\u0131\u011f\u0131 zaman de\u011fil birlikte i\u00e7ki i\u00e7meyi \u00f6nerdi\u011fi (ya da belki onu birlikte gezmeye \u00e7a\u011f\u0131rd\u0131\u011f\u0131) zaman yap\u0131lm\u0131\u015ft\u0131r. Bu kararlar zincirinin sonuncu halkas\u0131nda o ki\u015fi art\u0131k \u00f6zg\u00fcr de\u011fildir; daha \u00f6nceki bir a\u015famada ger\u00e7ek se\u00e7menin hemen orada, o zaman yap\u0131lmas\u0131 gerekti\u011fini farketse belki \u00f6zg\u00fcr olma olana\u011f\u0131n\u0131 kullanabilir. \u0130nsan\u0131n k\u00f6t\u00fcye kar\u015f\u0131 iyiyi se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fcne sahip olmad\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fc, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde olaylar zincirindeki ilk ya da ikinci karara de\u011fil de en son karara bakmaktan do\u011far. Ger\u00e7ekten de en son karar an\u0131nda se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fc yok olup gitmi\u015ftir. Oysa ki\u015fi kendi tutkular\u0131na b\u00fct\u00fcn\u00fcyle kap\u0131lmadan \u00f6nce bir noktada se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc hen\u00fcz yitirmi\u015ftir. \u015e\u00f6yle bir genelleme yap\u0131labilir belki: Bir\u00e7ok insan\u0131n ya\u015famlar\u0131nda ba\u015far\u0131s\u0131zl\u0131\u011fa u\u011framalar\u0131 akla uygun davranabilme \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn ellerinde bulundu\u011funu g\u00f6rememelerinden, se\u00e7menin fark\u0131na vard\u0131klar\u0131 zaman da art\u0131k karar vermek i\u00e7in zaman\u0131n ge\u00e7mi\u015f olmas\u0131ndand\u0131r.<\/p>\n

As\u0131l karar\u0131n ne zaman verildi\u011fini g\u00f6rebilmekle \u00e7ok yak\u0131ndan ilgili ba\u015fka bir sorun daha vard\u0131r. Se\u00e7me yetene\u011fimiz ya\u015fam deneyimlerimizle birlikte s\u00fcrekli olarak de\u011fi\u015fir. Yanl\u0131\u015f kararlar vermeyi ne denli uzun s\u00fcrd\u00fcr\u00fcrsek y\u00fcre\u011fimiz o \u00f6l\u00e7\u00fcde kat\u0131la\u015f\u0131r; ne denli \u00e7ok do\u011fru karar verirsek y\u00fcre\u011fimiz o \u00f6l\u00e7\u00fcde yumu\u015far\u00a0 daha iyi s\u00f6ylersek o \u00f6l\u00e7\u00fcde canl\u0131l\u0131k kazan\u0131r\u0131z.<\/p>\n

Burada s\u00f6z konusu ilkeye iyi bir \u00f6rnek satran\u00e7 oyunudur. Ayn\u0131 ustal\u0131kta iki oyuncunun bir oyuna ba\u015flad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcrsek ikisinin de ayn\u0131 \u00f6l\u00e7\u00fcde kazanma \u015fans\u0131 vard\u0131r (beyaz ta\u015flarla ba\u015flayan\u0131n \u015fans\u0131 birazc\u0131k daha fazlad\u0131r elbette ama burada \u00f6nemli saymayabiliriz bunu); ba\u015fka bir deyi\u015fle her iki oyuncunun da kazanma \u00f6zg\u00fcrl\u00fc\u011f\u00fc ayn\u0131d\u0131r. Diyelim ki be\u015f el oynad\u0131ktan sonra durum de\u011fi\u015fmi\u015ftir. \u0130kisi de kazanabilirler ama daha iyi bir hamle yapan A daha b\u00fcy\u00fck bir kazanma \u015fans\u0131na sahiptir. Bir bak\u0131ma onun rakibi B’ye g\u00f6re daha b\u00fcy\u00fck bir kazanma \u00f6zg\u00fcrl\u00fc\u011f\u00fc va\u0131d\u0131r. Ama B de kazanmakta \u00f6zg\u00fcrd\u00fcr hen\u00fcz. Birka\u00e7 hamleden sonra A, B taraf\u0131ndan iyi hamlelerle kar\u015f\u0131lanmayan do\u011fru hamleler yapmay\u0131 s\u00fcrd\u00fcrerek art\u0131k oyunu kazanacak duruma gelir; ama hemen hemen kazanacak duruma gelir. B de h\u00e2l\u00e2 kazanabilir. Birka\u00e7 hamleden sonra oyunun sonucu belli olur. Usta bir oyuncu oldu\u011funu varsayarsak, B art\u0131k kazanma \u00f6zg\u00fcrl\u00fc\u011f\u00fc kalmad\u0131\u011f\u0131n\u0131 anlayacakt\u0131r. Asl\u0131nda mat edilmeden \u00f6nce oyunu yitirdi\u011fini g\u00f6r\u00fcr. Kazanma \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc yitirdikten sonra bile h\u00e2l\u00e2 kazanabilece\u011fini sanan ki\u015fi ancak belirleyici etkenleri \u00e7\u00f6z\u00fcmlenemeyen acemi bir oyuncudur; b\u00f6yle bir oyuncu, yan\u0131lg\u0131s\u0131 y\u00fcz\u00fcnden oyunu ac\u0131 sonuna dek g\u00f6t\u00fcr\u00fcr ve \u015fah\u0131n\u0131 kapt\u0131r\u0131r.
Satran\u00e7 oyunu benzetmesinin anlam\u0131 a\u00e7\u0131kt\u0131r. \u00d6zg\u00fcrl\u00fck “sahip oldu\u011fumuz” ya da “olmad\u0131\u011f\u0131m\u0131z” s\u00fcrekli bir \u00f6zellik de\u011fildir. Asl\u0131nda bir s\u00f6zc\u00fc\u011f\u00fcn, soyut bir kavram\u0131n d\u0131\u015f\u0131nda “\u00f6zg\u00fcrl\u00fck11 diye bir \u015fey yoktur. Yaln\u0131zca bir tek ger\u00e7eklik vard\u0131r: Se\u00e7meler yapma s\u00fcreci i\u00e7inde kendimizi \u00f6zg\u00fcrle\u015ftirme eylemi. Bu s\u00fcre\u00e7 i\u00e7inde se\u00e7meler yapabilme yetimizin derecesi her eylememizle, ya\u015fam deneyimimizle de\u011fi\u015fir. Ya\u015fam\u0131mda kendime g\u00fcvenimi, b\u00fct\u00fcnl\u00fc\u011f\u00fcm\u00fc, g\u00f6z\u00fcpekli\u011fimi, inanc\u0131m\u0131 peki\u015ftiren her ad\u0131m, ayn\u0131 zamanda istenen se\u00e7enekleri se\u00e7me yetimi de art\u0131r\u0131r; sonunda benim i\u00e7in istenmeyen eylemi se\u00e7mek, isteneni se\u00e7mekten \u00e7ok daha zor bir duruma gelir. \u00d6te yandan her boyun e\u011fme, her korkakl\u0131k hareketi beni zay\u0131flat\u0131r, daha b\u00fcy\u00fck boyun e\u011fme eylemlerine yol a\u00e7ar, sonunda \u00f6zg\u00fcrl\u00fc\u011f\u00fcm\u00fc b\u00fct\u00fcn\u00fcyle yitiririm. Art\u0131k hi\u00e7bir yanl\u0131\u015f hareket yapamayaca\u011f\u0131m a\u015f\u0131n durumla do\u011fru bir harekette bulunmay\u0131 se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fcm\u00fc yitirdi\u011fim \u00f6b\u00fcr a\u015f\u0131n durum aras\u0131nda se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn say\u0131s\u0131z derecelenmeleri vard\u0131r. Ya\u015fam\u0131n uygulanmas\u0131nda se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn derecesi her an de\u011fi\u015fir. \u00eeyiyi se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fcm\u00fcn derecesi b\u00fcy\u00fckse iyiyi se\u00e7mek b\u00fcy\u00fck bir \u00e7aba gerektirmez. K\u00fc\u00e7\u00fckse \u00e7ok b\u00fcy\u00fck bir \u00e7abay\u0131, ba\u015fkalar\u0131n\u0131n yard\u0131m\u0131n\u0131 ve elveri\u015fli ko\u015fullan gerektirir.
Yitirilen yaln\u0131zca bir satran\u00e7 oyunuysa sonu\u00e7 insana o denli ac\u0131 gelmeyebilir. Ama generallerin art\u0131k yitirdiklerini g\u00f6rme yetene\u011fine ve nesnelli\u011fe sahip olmamalar\u0131 y\u00fcz\u00fcnden milyonlarca insan \u00f6l\u00fcrse sonu\u00e7 ger\u00e7ekten ac\u0131d\u0131r. Y\u00fczy\u0131l\u0131m\u0131zda b\u00f6ylesi ac\u0131 bir sona iki kez tan\u0131k olduk. \u00d6nce 1917’de, sonra da 1943’te. Her iki durumda da Alman generalleri kazanma \u00f6zg\u00fcrl\u00fcklerini yitirdiklerini g\u00f6remediler, sava\u015f\u0131, milyonlarca insan\u0131 kurban ederek ak\u0131ls\u0131zca s\u00fcrd\u00fcrd\u00fcler.<\/p>\n

Bu olguya klasik bir \u00f6rnek kutsal kitapta Firavun’un Ibraniler’in serbest b\u0131rak\u0131lmas\u0131 iste\u011fine kar\u015f\u0131 g\u00f6sterdi\u011fi tepkidir. Firavun kendisinin, halk\u0131n\u0131n ba\u015f\u0131na gelen ve gittik\u00e7e \u00e7o\u011falan ac\u0131lardan korkmaktad\u0131r; \u00eebraniler’i b\u0131rakmaya s\u00f6z verir; ama tehlike ortadan kalkar kalkmaz “y\u00fcre\u011fi kat\u0131la\u015f\u0131r” ve gene \u00eebraniler’i serbest b\u0131rakmamaya karar verir. Firavun’un tutumunda as\u0131l \u00f6nemli olan, y\u00fcre\u011finin kat\u0131la\u015fmas\u0131 s\u00fcrecidir. Do\u011fru yolu se\u00e7mekten ka\u00e7\u0131nd\u0131\u011f\u0131 s\u00fcrece y\u00fcre\u011fi kat\u0131la\u015fmaya devam eder. Ne denli ac\u0131 \u00e7ekerse \u00e7eksin bu \u00f6ld\u00fcr\u00fcc\u00fc geli\u015fmeyi durduramaz; sonunda kendisinin ve halk\u0131n\u0131n y\u0131k\u0131m\u0131na yol a\u00e7ar. Firavun’un y\u00fcre\u011finde hi\u00e7bir de\u011fi\u015fiklik olmaz; \u00e7\u00fcnk\u00fc o yaln\u0131zca korkuyla karar vermektedir; de\u011fi\u015fiklik olmamas\u0131 y\u00fcz\u00fcnden de y\u00fcre\u011fi gittik\u00e7e kat\u0131la\u015f\u0131r; sonunda kendisinde se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fc diye bir \u015fey kalmaz.
Firavun’un y\u00fcre\u011finin kat\u0131la\u015fmas\u0131 \u00f6yk\u00fcs\u00fc asl\u0131nda kendi geli\u015fmemize, ba\u015fkalar\u0131n\u0131n geli\u015fmesine bakarak g\u00f6zlemleyebilece\u011fimiz bir deneyin \u015fiirli bir bi\u00e7imde anlat\u0131lmas\u0131ndan ba\u015fka bir \u015fey de\u011fildir. Bir \u00f6rnek d\u00fc\u015f\u00fcnelim: Sekiz ya\u015f\u0131nda beyaz derili \u00e7ocu\u011fun bir arkada\u015f\u0131 vard\u0131r: Karaderili hizmet\u00e7inin o\u011flu. Beyaz \u00e7ocu\u011fun annesi o\u011flunun k\u00fc\u00e7\u00fck Zenci’yle oynamas\u0131n\u0131 istemez; ona arkada\u015f\u0131yla g\u00f6r\u00fc\u015fmemesini s\u00f6yler. \u00c7ocuk direnir; annesi s\u00f6yledi\u011fini yaparsa onu sirke g\u00f6t\u00fcrece\u011fine s\u00f6z verir; \u00e7ocuk boyun e\u011fer. \u0130stedi\u011finden caymak ve r\u00fc\u015fveti kabul etmek \u00e7ocukta bir \u015feylere yol a\u00e7m\u0131\u015ft\u0131r. Utan\u0131r, ki\u015filik b\u00fct\u00fcnl\u00fc\u011f\u00fc zedelenmi\u015ftir, kendine g\u00fcvenini yitirmi\u015ftir. Ama hen\u00fcz onanlamayacak bir durum yoktur. On y\u0131l sonra bir k\u0131z\u0131 sever; \u015f\u00f6yle bir tutuluverme de\u011fildir bu; ikisi de birbirlerine kar\u015f\u0131 derin, insanca bir ba\u011fl\u0131l\u0131k duymaktad\u0131rlar; ama k\u0131z\u0131n ailesi o\u011flan\u0131nkine g\u00f6re daha a\u015fa\u011f\u0131 s\u0131n\u0131ftand\u0131r. O\u011flan\u0131n anne-babas\u0131 ni\u015fanlanmalar\u0131n\u0131 istemez; o\u011flan\u0131 kand\u0131rmaya \u00e7al\u0131\u015f\u0131rlar; o\u011flan ayak direyince resmi ni\u015fan\u0131 d\u00f6n\u00fc\u015f\u00fcne ertelemek ko\u015fuluyla alt\u0131 ayl\u0131\u011f\u0131na onu Avrupa’ya g\u00f6ndermeyi \u00f6nerirler; delikanl\u0131 \u00f6neriyi kabul eder. Bi-lin\u00e7\u00fcst\u00fcnde bu yolculu\u011fun kendisine \u00e7ok iyi gelece\u011fine ve elbette d\u00f6n\u00fc\u015f\u00fcnde sevgilisine kar\u015f\u0131 duygular\u0131nda hi\u00e7bir de\u011fi\u015fiklik olmayaca\u011f\u0131na inanmaktad\u0131r. Ama \u00f6yle olmaz. Pek \u00e7ok k\u0131zla tan\u0131\u015f\u0131r, \u00e7ok be\u011fenilir, benlik duygusunu doyurur; sonunda sevgisi ve evlenme karan zay\u0131flad\u0131k\u00e7a zayiflar. D\u00f6n\u00fc\u015f\u00fcnden \u00f6nce k\u0131za ni\u015fan\u0131 bozdu\u011funu bildiren bir mektup yazar.<\/p>\n

Delikanl\u0131n\u0131n karar\u0131 ne zaman verilmi\u015ftir? Onun sand\u0131\u011f\u0131 gibi son mektubu yazd\u0131\u011f\u0131 g\u00fcn de\u011fil, anne-babas\u0131n\u0131n Avrupa’ya g\u00f6nderme \u00f6nerilerini kabul etti\u011fi g\u00fcn. Bilin\u00e7\u00fcst\u00fcnde olmasa da bu r\u00fc\u015fveti kabul etmekle kendisini satt\u0131\u011f\u0131n\u0131 sezmi\u015ftirve kar\u015f\u0131l\u0131k olarak s\u00f6z verdi\u011fi \u015feyi yerine getirmesi, k\u0131zdan aynlmas\u0131 gerekmi\u015ftir. Aynlmas\u0131mn nedeni Avrupa’da yapt\u0131klan de\u011fildir; s\u00f6z\u00fcn\u00fc tutmak i\u00e7in i\u00e7inden ge\u00e7ti\u011fi mekanizmad\u0131r. Burada da gene s\u00f6z\u00fcnden caym\u0131\u015ft\u0131r; sonunda bu, kendinden nefret etmesine (yeni fetihlerin vb. getirdi\u011fi doyumun ard\u0131na gizlenmi\u015f de olsa) i\u00e7 sa\u011flaml\u0131\u011f\u0131n\u0131, kendine g\u00fcvenini yitirmesine yol a\u00e7m\u0131\u015ft\u0131r. Bu delikanl\u0131n\u0131n ya\u015fam\u0131n\u0131 aynnt\u0131lanyla izlemeye gerek var m\u0131d\u0131r art\u0131k? Fizik okuyaca\u011f\u0131na babas\u0131n\u0131n i\u015fini s\u00fcrd\u00fcrecektir; kar\u015f\u0131l\u0131\u011f\u0131nda \u00f6d\u00fcllendirilecektir; anne-babas\u0131n\u0131n zengin dostlann\u0131n k\u0131z\u0131yla evlenecektir; ba\u015fanl\u0131 bir i\u015fadam\u0131 ve siyasal bir \u00f6nder olacakt\u0131r; kamuoyuna kar\u015f\u0131 direnmekten korktu\u011fu i\u00e7in vicdan\u0131n\u0131n sesine kulak vermeyerek \u00f6ld\u00fcr\u00fcc\u00fc kararlar alacakt\u0131r. Y\u00fcre\u011fin kat\u0131la\u015fmas\u0131n\u0131n \u00f6yk\u00fcs\u00fcd\u00fcr onun \u00f6yk\u00fcs\u00fc. Bir ahlaksal yenilgi onu ikinci bir ahlaksal yenilgiye g\u00f6t\u00fcr\u00fcr; sonunda d\u00f6n\u00fc\u015f\u00fc olmayan bir noktaya s\u00fcr\u00fcklenir. Sekiz ya\u015f\u0131ndayken direnip r\u00fc\u015fveti almayabilirdi; \u00f6zg\u00fcrd\u00fc hen\u00fcz. O zaman belki onun \u00e7\u0131kmaz\u0131n\u0131 duyan, bilen bir dostu, b\u00fcy\u00fckbabas\u0131 ya da bir \u00f6\u011fretmeni yard\u0131m edebilirdi kendisine. On sekiz ya\u015f\u0131nda \u00f6zg\u00fcrl\u00fc\u011f\u00fc biraz daha azalm\u0131\u015ft\u0131r; daha sonraki ya\u015fam\u0131 \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn gittik\u00e7e azald\u0131\u011f\u0131 bir s\u00fcre\u00e7tir art\u0131k; sonunda \u00f6yle bir noktaya gelir ki ya\u015fam oyununu b\u00fct\u00fcn\u00fcyle yitirir. Pek \u00e7ok insan Hitler’in ya da Stalin’in g\u00f6revlileri \u00f6l\u00e7\u00fcs\u00fcnde vicdans\u0131z ve kat\u0131 y\u00fcrekli olsalar bile iyi insan olma \u015fans\u0131yla ba\u015flam\u0131\u015flard\u0131r ya\u015famlanna. Bu insanlann ya\u015famlann\u0131 \u00e7ok aynnt\u0131l\u0131 bir bi\u00e7imde \u00e7\u00f6z\u00fcmlersek belki bir anda y\u00fcreklerinin ne \u00f6l\u00e7\u00fcde kat\u0131la\u015fm\u0131\u015f oldu\u011funu, insan olma \u015fanslar\u0131n\u0131 son olarak ne zaman yitirdiklerini \u00f6\u011frenebiliriz. Bunun tersi de do\u011frudur; ilk basan ondan sonrakini kolayla\u015ft\u0131r\u0131r; sonunda do\u011fruyu se\u00e7mek hi\u00e7bir \u00e7aba gerektirmez art\u0131k.
\u00d6rne\u011fimizde bir\u00e7ok insan\u0131n ba\u015fans\u0131zh\u011fa u\u011frad\u0131\u011f\u0131 nokta a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcyor; bu insanlann ya\u015fama sanat\u0131nda ba\u015fans\u0131zh\u011fa u\u011framalann\u0131n nedeni, yarad\u0131l\u0131\u015ftan k\u00f6t\u00fc ya da isten\u00e7 g\u00fcc\u00fcnden yoksun olmalan y\u00fcz\u00fcnden daha iyi bir ya\u015fam s\u00fcrememeleri de\u011fildir; ba\u015fans\u0131zl\u0131klan yolun ikiye aynld\u0131\u011f\u0131 noktada durduklan, bir karar vermelerinin gerekti\u011fi zaman uyan\u0131p g\u00f6zlerini a\u00e7mamalanndan do\u011far. Ya\u015fam\u0131n kendilerine bir soru getirdi\u011finin, yan\u0131t verme se\u00e7eneklerinin hen\u00fcz ellerinde oldu\u011funun fark\u0131nda de\u011fillerdir. Yanl\u0131\u015f yolda att\u0131klan her ad\u0131mla, yanl\u0131\u015f yolda olduklar\u0131n\u0131 kabul etmeleri gittik\u00e7e g\u00fc\u00e7le\u015fir; bu da \u00e7o\u011fu zaman o ilk yanl\u0131\u015fl\u0131k noktas\u0131na d\u00f6nmeleri gerekti\u011fini, bo\u015fu bo\u015funa zaman ve enerji harcam\u0131\u015f olduklann\u0131 kabul edememelerinden do\u011far.<\/p>\n

Ayn\u0131 \u015feyler toplumsal ve siyasal ya\u015famda da ge\u00e7erlidir. Hitler’in ba\u015fans\u0131 zorunlu muydu? Alman halk\u0131n\u0131n herhangi bir noktada onu ba\u015ftan atma \u00f6zg\u00fcrl\u00fc\u011f\u00fc yok muydu? 1929’da Almanlar’\u0131 Nazilik’e do\u011fru g\u00f6t\u00fcren etkenler vard\u0131. D\u00fc\u015f\u00fcnce yap\u0131lan 1918’le 1923 aras\u0131nda olu\u015fan \u00f6fkeli ve sadist bir alt-orta s\u0131n\u0131f\u0131n bulunmas\u0131, 1929 ekonomik \u00e7\u00f6k\u00fcnt\u00fcs\u00fcn\u00fcn yaratt\u0131\u011f\u0131 geni\u015f i\u015fsizlik; \u00fclkede sosyal demokrat \u00f6nderlerin daha 1918’de ho\u015fg\u00f6r\u00fcyle kar\u015f\u0131lad\u0131klan askeri g\u00fc\u00e7lerin gittik\u00e7e a\u011f\u0131rl\u0131k kazanmas\u0131; a\u011f\u0131r sanayicilerin kapitalizmd\u0131\u015f\u0131 bir geli\u015fmeye kar\u015f\u0131 duyduk-lan ku\u015fku; kom\u00fcnistlerin, sosyal demokratlan ba\u015fl\u0131ca d\u00fc\u015fman belleme taktikleri; yetenekli olsa da yan deli, \u00e7\u0131karc\u0131 bir demagogun bulunmas\u0131\u00a0 bunlar etkenlerin yaln\u0131zca en \u00f6nemli olanland\u0131r. \u00d6te yandan Nazilik’e kar\u015f\u0131 g\u00fc\u00e7l\u00fc i\u015f\u00e7i s\u0131n\u0131f\u0131 partileriyle g\u00fc\u00e7l\u00fc i\u015f\u00e7i sendikalar\u0131 gene Nazilik’e kar\u015f\u0131 olan bir liberal orta s\u0131n\u0131f vard\u0131; Almanlar’\u0131n k\u00fclt\u00fcr ve insanc\u0131l\u0131k gelenekleri vard\u0131. Her iki taraf\u0131 \u00e7eken etkenler 1929’da \u00f6yle bir denge durumu i\u00e7indeydiler ki Nazilik’in yenilgiye u\u011frat\u0131lmas\u0131 olana\u011f\u0131 ‘ hen\u00fcz yitirilmemi\u015fti. Ayn\u0131 \u015fey Hitler’in Rhineland’\u0131 i\u015fgalinden \u00f6nceki d\u00f6nem i\u00e7in de s\u00f6ylenebilir; orduda baz\u0131 \u00f6nderler aras\u0131nda Hitler’e kar\u015f\u0131 bir tertip ve Hitler’in askeri taban\u0131n\u0131n zay\u0131flat\u0131lmas\u0131 s\u00f6z konusuydu; Bat\u0131l\u0131 m\u00fcttefiklerin g\u00fc\u00e7l\u00fc bir eylemle Hitler’i yenilgiye \u00fc\u011fratmalan \u00e7ok olas\u0131yd\u0131. \u00d6te yandan Hitler \u00e7\u0131lg\u0131nca zalimli\u011fi, kat\u0131 y\u00fcreklili\u011fi ve ac\u0131mas\u0131zl\u0131\u011f\u0131yla i\u015fgal etti\u011fi uluslar\u0131n halklanni kendine d\u00fc\u015fman etmeseydi ne olurdu? Kendisine Moskova, Stalingrad ve ba\u015fka mevzilerden stratejik bir bi\u00e7imde \u00e7ekilmesini \u00f6\u011f\u00fctleyen generallerini dinleseydi ne olurdu? B\u00fct\u00fcn\u00fcyle yenilgiye u\u011framaktan ka\u00e7\u0131nma \u00f6zg\u00fcrl\u00fc\u011f\u00fc var m\u0131yd\u0131 elinde?
Son \u00f6rne\u011fimiz fark\u0131nda olman\u0131n se\u00e7me yetisini b\u00fcy\u00fck \u00f6l\u00e7\u00fcde belirleyen ba\u015fka bir yan\u0131n\u0131 ayd\u0131nlat\u0131yor Ger\u00e7ek olas\u0131l\u0131klardan do\u011fma-d\u0131klan i\u00e7in ger\u00e7ekle\u015fmeleri olanaks\u0131z olan se\u00e7eneklere kar\u015f\u0131 ger\u00e7ekli\u011fi olan se\u00e7enekleri se\u00e7ebilmek.
Gerekircili\u011fe g\u00f6re her se\u00e7me durumunda bir tek ger\u00e7ek olas\u0131l\u0131k vard\u0131r; Hegel’e g\u00f6re \u00f6zg\u00fcr insan bu bir tek olas\u0131l\u0131\u011f\u0131n, ba\u015fka deyi\u015fle zorunlulu\u011fun fark\u0131nda olarak hareket eder. \u00d6zg\u00fcr olmayan insan bunu g\u00f6remez; bu y\u00fczden de zorunlulu\u011fa, akl\u0131n buyru\u011funa uydu\u011funu bilmeden belli bir bi\u00e7imde davran\u0131r. \u00d6te yandan gerekirci olmayan bir a\u00e7\u0131dan, se\u00e7me an\u0131nda bir\u00e7ok olas\u0131l\u0131k vard\u0131r ve insan bunlardan birini se\u00e7mekte \u00f6zg\u00fcrd\u00fcr. Ne var ki \u00e7o\u011fu zaman yaln\u0131zca bir tek “ger\u00e7ek olas\u0131l\u0131k” de\u011fil iki ya da daha fazla olas\u0131l\u0131k bulunur. \u00eensan\u0131 s\u0131n\u0131rs\u0131z say\u0131da olas\u0131l\u0131klar aras\u0131nda bir se\u00e7me yapma durumunda b\u0131rakan belirlenmezcilik diye bir \u015fey yoktur.<\/p>\n

“Ger\u00e7ek olas\u0131l\u0131k”la ne anlatmak istiyoruz? Ger\u00e7ek olas\u0131l\u0131k bireyin ya da toplumun i\u00e7inde etkile\u015fmekte olan g\u00fc\u00e7lerin yap\u0131s\u0131 g\u00f6z\u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda ger\u00e7ekle\u015febilecek olas\u0131l\u0131kt\u0131r. Ger\u00e7ek olas\u0131l\u0131k insan\u0131n isteklerini ve arzular\u0131n\u0131 g\u00f6steren ama o ko\u015fullar i\u00e7inde hi\u00e7bir zaman ger\u00e7ekle\u015ftirilemeyecek olan yalanc\u0131 olas\u0131l\u0131\u011f\u0131n tam kar\u015f\u0131t\u0131d\u0131r, insan, belli ve belirlenebilir bir d\u00fczende bir araya gelen g\u00fc\u00e7ler toplulu\u011fundan olu\u015fur. Kendine \u00f6zg\u00fc bu g\u00fc\u00e7ler d\u00fczeninden olu\u015fan “insan” say\u0131s\u0131z etken alt\u0131ndad\u0131r: \u00c7evresel ko\u015fullar (s\u0131n\u0131f, toplum, aile), kal\u0131t\u0131msal ve bedensel ko\u015fullar; maddi olarak inceleyebilece\u011fimiz bu etkenlerin, “sonu\u00e7lar”\u0131 \u00f6nceden belirleyen “zorunlu” nedenler olup olmad\u0131klar\u0131n\u0131 anlayabiliriz. Yarad\u0131l\u0131\u015ftan utanga\u00e7 bir insan ya a\u015f\u0131n s\u0131k\u0131lgan, i\u00e7ine kapan\u0131k, edilgen, p\u0131s\u0131r\u0131k birisi olabilir ya da \u00e7ok sezgili birisi, \u00f6rne\u011fin yetenekli bir \u015fair, bir ruhbilimci ya da doktor olabilir. Ama b\u00f6yle bir insan\u0131n duygusuz, umursamaz, vurdumduymaz, “istedi\u011fini alan” bir insan olma yolunda “ger\u00e7ek bir olana\u011f\u0131” yoktur. \u015eu ya da bu y\u00f6nde geli\u015fmesi, ona y\u00f6n veren \u00f6teki etkenlere ba\u011fl\u0131d\u0131r. Ayn\u0131 ilke yarad\u0131l\u0131\u015ftan sadistli\u011fe e\u011filimi olan ya da \u00e7ok erken ya\u015flarda sadistlik e\u011filimi geli\u015ftiren insan i\u00e7in de ge\u00e7erlidir; bu durumda o ki\u015fi ya sadist olur ya da sadistli\u011fiyle sava\u015f\u0131p o yan\u0131n\u0131 yenerek \u00f6ylesine g\u00fc\u00e7l\u00fc bir zihinsel “koruyucu madde” geli\u015ftirir ki art\u0131k zalimce davranamaz; \u00fcstelik kendisine ya da ba\u015fkalar\u0131na kar\u015f\u0131 giri\u015filen zalimliklere kar\u015f\u0131 da a\u015f\u0131n duyarl\u0131 olur; ama hi\u00e7bir zaman sadizme kar\u015f\u0131 ilgisiz bir ki\u015fi olamaz.<\/p>\n

Yarad\u0131l\u0131\u015ftan gelen etkenler aras\u0131ndaki “ger\u00e7ek olanaklar”dan sigara tiryakisi \u00f6rne\u011fimize d\u00f6nersek, tiryakinin kar\u015f\u0131s\u0131nda iki olanak bulundu\u011funu g\u00f6r\u00fcr\u00fcz: O ki\u015fi ya tam bir tiryaki olarak kalacakt\u0131r ya da art\u0131k bir tek sigara bile i\u00e7meyecektir. Sigara i\u00e7meye devam edebilece\u011fi ama g\u00fcnde yaln\u0131zca birka\u00e7 sigarayla yetinebilece\u011fi inanc\u0131 tam bir yan\u0131lsamad\u0131r. Kad\u0131nla ili\u015fkiye giren erkek \u00f6rne\u011fimizde de adam\u0131n kar\u015f\u0131s\u0131nda iki ger\u00e7ek olas\u0131l\u0131k vard\u0131r: Ya k\u0131z\u0131 gezmeye g\u00f6t\u00fcrmeyecektir ya da onunla bir sevgi ili\u015fkisine girecektir. Erke\u011fin d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc olas\u0131l\u0131k, k\u0131zla i\u00e7ki i\u00e7meye kar\u015f\u0131n ili\u015fkiye girmemek, erke\u011fin ve kad\u0131n\u0131n ki\u015filik-lerindeki g\u00fc\u00e7ler toplam\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcrse ger\u00e7ekd\u0131\u015f\u0131d\u0131r.<\/p>\n

i\u015fgal etti\u011fi \u00fclkelerin halk\u0131na kar\u015f\u0131 \u00f6ylesine kat\u0131 ve zalimce davranmasayd\u0131, stratejik geri \u00e7ekilme \u00f6nerilerini kabul etmeyecek \u00f6l\u00e7\u00fcde narsisist olmasayd\u0131 vb., Hitler’in sava\u015f\u0131 kazanmas\u0131 hi\u00e7 de\u011filse b\u00f6ylesine bir y\u0131k\u0131mla yitirmemesi ger\u00e7ek bir olas\u0131l\u0131\u011fa d\u00f6n\u00fc\u015febilirdi. Ama bu olas\u0131l\u0131klara d\u0131\u015f\u0131nda hi\u00e7bir ger\u00e7ek olas\u0131l\u0131k s\u00f6z konusu de\u011fildi. Umdu\u011fu gibi Hitler’in i\u015fgal etti\u011fi \u00fclkelerin halklar\u0131na kar\u015f\u0131 y\u0131k\u0131c\u0131l\u0131\u011f\u0131n\u0131 b\u00f6ylesine s\u00fcrd\u00fcrebilmesi, ayn\u0131 zamanda hi\u00e7 geri \u00e7ekilmeyerek bo\u015f benlik duygusunu ve b\u00fcy\u00fckl\u00fc\u011f\u00fcn\u00fc doyurmas\u0131, bu arada b\u00fct\u00fcn \u00f6teki kapitalist g\u00fc\u00e7leri kendi tutkulanyla tehdit etmesi, \u00fcstelik sava\u015f\u0131 kazanmas\u0131\u00a0 bunlann hepsi Hitler i\u00e7in ger\u00e7ek olas\u0131l\u0131klar aras\u0131na giremezdi. Ayn\u0131 \u015fey, i\u00e7inde bulundu\u011fumuz durum i\u00e7in de ge\u00e7erlidir: Her yanda n\u00fckleer sil\u00e2hlar\u0131n bulunmas\u0131n\u0131n, bunun yaratt\u0131\u011f\u0131 kar\u015f\u0131l\u0131kl\u0131 korku ve ku\u015fkunun yol a\u00e7t\u0131\u011f\u0131 g\u00fc\u00e7l\u00fc bir sava\u015f e\u011filimi vard\u0131r; uluslar kendi \u00fcst\u00fcnl\u00fcklerine k\u00f6r\u00fc k\u00f6r\u00fcne tapmaktad\u0131rlar; d\u0131\u015f politika, nesnellikten ve ak\u0131ldan yoksundur. \u00d6te yandan her iki bloktaki halklann \u00e7o\u011fu n\u00fckleer sava\u015f\u0131n y\u0131k\u0131m\u0131ndan ka\u00e7\u0131nmak istemektedirler; insanl\u0131\u011f\u0131n geri kalan kesimiyse b\u00fcy\u00fck g\u00fc\u00e7lerin \u00f6teki \u00fclkelerin t\u00fcm\u00fcn\u00fc bu \u00e7\u0131lg\u0131nl\u0131\u011fa s\u00fcr\u00fcklemelerine kar\u015f\u0131 ba\u011f\u0131rarak direnmektedirler; ban\u015f\u00e7\u0131l \u00e7\u00f6z\u00fcmlere ba\u015fvurulmas\u0131n\u0131 sa\u011flayacak, insanl\u0131\u011f\u0131 mutlu bir gelece\u011fe g\u00f6t\u00fcrecek toplumsal ve teknolojik etkenler vard\u0131r, iki ayn y\u00f6nde geli\u015fen bu iki dizi etkenin yan\u0131nda insanlar\u0131n se\u00e7ebilece\u011fi iki ger\u00e7ek olas\u0131l\u0131k bulunmaktad\u0131r N\u00fckleer sil\u00e2hlanma yans\u0131na ve so\u011fuk sava\u015fa son vererek ban\u015f\u0131 se\u00e7mek; ya da \u015fimdiki politikay\u0131 s\u00fcrd\u00fcrerek sava\u015f\u0131 se\u00e7mek. Bunlardan birisi a\u011f\u0131r bassa bile her iki olas\u0131l\u0131\u011f\u0131n da ge\u00e7erlili\u011fi vard\u0131r. Se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fc hen\u00fcz yitirilmemi\u015ftir. Ama hem sil\u00e2hlanma yans\u0131n\u0131, hem so\u011fuk sava\u015f\u0131, hem paranoid nefret tutumunu, hem de n\u00fckleer y\u0131k\u0131mdan ka\u00e7\u0131nabilmeyi bir arada s\u00fcrd\u00fcrme olas\u0131l\u0131\u011f\u0131 yoktur.
1962’de karar \u00f6zg\u00fcrl\u00fc\u011f\u00fc yitirilmi\u015f gibiydi; birka\u00e7 \u00f6l\u00fcmdelisi’nin d\u0131\u015f\u0131nda kimsenin istememesine kar\u015f\u0131n, y\u0131k\u0131m gene de ger\u00e7ekle\u015fmek \u00fczereydi. O zaman insanl\u0131k nas\u0131lsa bu korkulu durumdan kurtuldu. Ard\u0131ndan gelen gerginliklerin yumu\u015famas\u0131 d\u00f6neminde g\u00f6r\u00fc\u015fmeler yap\u0131ld\u0131, \u00f6d\u00fcnler verildi. \u0130\u00e7inde bulundu\u011fumuz \u015fu g\u00fcnler 1964 belki de insanl\u0131\u011f\u0131n ya\u015famla y\u0131k\u0131m aras\u0131nda se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc kullanabilece\u011fi son olanakt\u0131r. \u0130yi niyetten \u00f6teye ge\u00e7meyen, \u00f6n\u00fcm\u00fczdeki se\u00e7eneklere ve bunlar\u0131n getirece\u011fi sonu\u00e7lara bir a\u00e7\u0131kl\u0131k kazand\u0131rmayan y\u00fczeysel anla\u015fmalar\u0131n \u00f6tesine ge\u00e7emezsek, se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fcm\u00fcz b\u00fct\u00fcn\u00fcyle elimizden gidecektir. \u0130nsanl\u0131k kendini yok ederse bu, insan y\u00fcre\u011finin yarad\u0131l\u0131\u015ftan k\u00f6t\u00fc olmas\u0131ndan de\u011fil ger\u00e7ek\u00e7i se\u00e7eneklerin ve bunlar\u0131n getirece\u011fi sonu\u00e7lar\u0131n fark\u0131na varamamas\u0131ndan olacakt\u0131r. \u00d6zg\u00fcrl\u00fck, aralar\u0131ndan se\u00e7me yapabilece\u011fimiz ger\u00e7ek olanaklarla \u00f6zlemlerimizi dile getiren “ger\u00e7ekd\u0131\u015f\u0131” olanaklar\u0131n fark\u0131nda olmaktan do\u011far; \u00f6zlemlerimiz yoluyla ger\u00e7ek ama (bireysel ve toplumsal a\u00e7\u0131dan) sevimsiz se\u00e7enekler aras\u0131nda karar vermek gibi tats\u0131z bir g\u00f6revden kendimizi kurtarm\u0131\u015f oluruz. Ger\u00e7ekd\u0131\u015f\u0131 olanaklar elbette asl\u0131nda hi\u00e7 de olanak say\u0131lmaz; bo\u015f d\u00fc\u015flerdir bunlar yaln\u0131zca. Ama ac\u0131nas\u0131 ger\u00e7ek \u015fudur ki \u00e7o\u011fumuz ger\u00e7ek se\u00e7eneklerle, sezgi ve \u00f6zveri gerektiren bir se\u00e7me yapma zorunlu\u011fuyla kar\u015f\u0131 kar\u015f\u0131ya kald\u0131\u011f\u0131m\u0131zda deneyebilece\u011fimiz ba\u015fka olas\u0131l\u0131klar bulundu\u011funu d\u00fc\u015f\u00fcnmek isteriz; b\u00f6ylece bu ger\u00e7ekd\u0131\u015f\u0131 olas\u0131l\u0131klar\u0131n asl\u0131nda bulunmad\u0131\u011f\u0131n\u0131, bunlar\u0131n pe\u015finden gitmenin karar\u0131, al\u0131nyaz\u0131s\u0131n\u0131n karanl\u0131\u011f\u0131na g\u00f6mmek oldu\u011funu g\u00f6rmezlikten geliriz. Varolmayan olas\u0131l\u0131klar\u0131n ger\u00e7ekle\u015fece\u011fi yan\u0131lsamas\u0131 i\u00e7inde ya\u015fayan insan kendisi i\u00e7in se\u00e7meyi ba\u015fkalar\u0131n\u0131n yapt\u0131\u011f\u0131, kendisinin istemedi\u011fi bir y\u0131k\u0131ma u\u011frad\u0131\u011f\u0131 zaman \u015fa\u015f\u0131r\u0131r, k\u0131zar, k\u0131r\u0131l\u0131r. \u0130\u015fte o zaman ba\u015fkalar\u0131n\u0131 su\u00e7lamak, kendini savunmaya giri\u015fmek ve\/ya da Tann’ya dua etmek gibi yanl\u0131\u015f tutumlar edinir; oysa ki\u015finin, sorunla y\u00fczy\u00fcze gelmekten korkmas\u0131, sorunu kavrayacak \u00f6l\u00e7\u00fcde ak\u0131ll\u0131 olamamas\u0131 y\u00fcz\u00fcnden \u00f6nce kendini su\u00e7lamas\u0131 gerekir.
\u00d6yleyse sonu\u00e7 olarak insan\u0131n eylemlerinin, her zaman ki\u015fili\u011fini etkileyen (\u00e7o\u011fu zaman bilin\u00e7alt\u0131) g\u00fc\u00e7lerden do\u011fan e\u011filimlerden do\u011fdu\u011funu s\u00f6yleyebiliriz. Bu g\u00fc\u00e7ler belli bir yo\u011funlu\u011fa ula\u015ft\u0131\u011f\u0131nda \u00f6ylesine etkili olabilirler ki insana belli e\u011filimler vermekten de \u00f6teye giderek onu belirlerler; b\u00f6ylece ki\u015finin elinde se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fc diye bir\u015fey kalmaz. Birbiriyle \u00e7at\u0131\u015fan bu e\u011filimlerin ki\u015filik i\u00e7inde olumlu bir bi\u00e7imde etkili oldu\u011fu durumlarda se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fc var demektir. Ama bu \u00f6zg\u00fcrl\u00fck, varolan ger\u00e7ek olas\u0131l\u0131klarla s\u0131n\u0131rl\u0131d\u0131r. Bu ger\u00e7ek olas\u0131l\u0131klar toplam durumla belirlenir. \u0130nsan\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc, varolan ger\u00e7ek olas\u0131l\u0131klar (se\u00e7enekler) aras\u0131nda bir se\u00e7me yapma olana\u011f\u0131ndan olu\u015fur. Bu anlamda \u00f6zg\u00fcrl\u00fck “zorunlulu\u011fun fark\u0131nda olarak davranma” de\u011fil se\u00e7eneklerin ve bunlar\u0131n sonu\u00e7lar\u0131n\u0131n fark\u0131nda olarak davranma diye tan\u0131mlan\u0131r. <\/p>\n

Belirlenmezcilik diye bir \u015fey yoktur hi\u00e7bir zaman; bazen gerekircilik vard\u0131r, bazen de yaln\u0131zca insana \u00f6zg\u00fc fark\u0131nda olma olgusundan do\u011fan se\u00e7enek\u00e7ilik vard\u0131r. Ba\u015fka bir deyi\u015fle her olay bir nedenden do\u011far. Ne var ki o olaydan \u00f6nceki etkenler toplulu\u011funda bir sonraki olay\u0131n neden olabilecek d\u00fcrt\u00fcler bulunabilir. Bu olas\u0131 nedenler aras\u0131ndan hangisinin belirleyici neden olaca\u011f\u0131 insan\u0131n karar an\u0131n\u0131n fark\u0131nda olmas\u0131na ba\u011fl\u0131d\u0131r. Ba\u015fka deyi\u015fle hi\u00e7 bir \u015fey nedensiz de\u011fildir; ama her \u015fey (s\u00f6zc\u00fc\u011f\u00fcn “kat\u0131” anlam\u0131yla) belirlenmi\u015f de\u011fildir.
Burada geli\u015ftirilen gerekircilik, belirlenmezcilik ve se\u00e7enek\u00e7ilik g\u00f6r\u00fc\u015fleri temelde \u00fc\u00e7 d\u00fc\u015f\u00fcn\u00fcr\u00fcn, Spinoza, Marx ve Freud’un d\u00fc\u015f\u00fcncelerini izler. Bunlar\u0131n \u00fc\u00e7\u00fcne de \u00e7o\u011fu zaman “gerekirci” denmi\u015ftir. Bunun i\u00e7in de pek \u00e7ok neden vard\u0131r; nedenlerin en ba\u015fta geleni bu d\u00fc\u015f\u00fcn\u00fcrlerin kendilerini gerekirci saymalar\u0131d\u0131r. Spinoza \u015funlar\u0131 yazm\u0131\u015ft\u0131r “Kafada mutlak ya da \u00f6zg\u00fcr isten\u00e7 yoktur; kafan\u0131n \u015funu ya da bunu istemesi, bir nedenin belirledi\u011fi bir nedenle belirlenmi\u015ftir; bu sonuncu nedeni de ba\u015fka bir neden belirler ve bu sonsuza dek b\u00f6yle s\u00fcr\u00fcp gider.”13 Spinoza, kendimizi kand\u0131rmam\u0131z y\u00fcz\u00fcnden istencimizi \u00f6znel bir bi\u00e7imde \u00f6zg\u00fcr sand\u0131\u011f\u0131m\u0131z\u0131 g\u00f6stermi\u015ftir\u00a0 \u015fu durum, ba\u015fka pek \u00e7ok d\u00fc\u015f\u00fcn\u00fcr gibi Kant’a g\u00f6re de istencimizin \u00f6zg\u00fcr oldu\u011funun kan\u0131t\u0131d\u0131r: Arzular\u0131m\u0131z\u0131n fark\u0131nday\u0131zd\u0131r ama arzular\u0131m\u0131z\u0131 yaratan d\u00fcrt\u00fclerin fark\u0131nda de\u011filizdir. Bu y\u00fczden arzular\u0131m\u0131z\u0131n “\u00f6zg\u00fcr oldu\u011fu”na inan\u0131r\u0131z. Freud da gerekirci bir tutum g\u00f6stermi\u015f, ruhsal \u00f6zg\u00fcrl\u00fc\u011fe ve se\u00e7meye inanm\u0131\u015ft\u0131r; belirlenmezcilik “olduk\u00e7a bilimdi\u015fidir (…) Bu g\u00f6r\u00fc\u015f zihinsel ya\u015fam\u0131 bile y\u00f6neten bir gerekircili\u011fin \u00f6n\u00fcnde silinip gitmek zorundad\u0131r.” demi\u015ftir. Marx da gerekircilikten yana gibidir. Marx siyasal olaylar\u0131, s\u0131n\u0131fsal ayr\u0131mlar\u0131n ve s\u0131n\u0131f m\u00fccadelesinin sonu\u00e7lan, s\u0131n\u0131f m\u00fccadelesini de varolan \u00fcretim g\u00fc\u00e7lerinin ve bu g\u00fc\u00e7lerin geli\u015fmesinin sonu\u00e7lan olarak a\u00e7\u0131klayan tarih yasalar\u0131m bulmu\u015ftur. \u00d6yle anla\u015f\u0131l\u0131yor ki her \u00fc\u00e7 d\u00fc\u015f\u00fcn\u00fcr de insan\u0131n \u00f6zg\u00fcr oldu\u011funu yads\u0131yor ve insanda, onun ard\u0131ndan i\u015f g\u00f6ren g\u00fc\u00e7lerin bulundu\u011funu kabul ediyorlard\u0131; bu g\u00fc\u00e7ler yaln\u0131zca insan\u0131 \u00f6yle davranmaya itmekle kalm\u0131yor ayn\u0131 zamanda onun \u00f6yle davranmas\u0131n\u0131 belirliyordu. Bu anlamda Marx’i, zorunlulu\u011fun fark\u0131nda olmay\u0131 en b\u00fcy\u00fck \u00f6zg\u00fcrl\u00fck sayan Hegel’cili\u011fin izleyicisi saymak gerekir.
Spinoza, Marx ve Freud kendilerinin gerekirci olarak nitelendirilmelerine yol a\u00e7an anlat\u0131mlar kullanmakla kalmam\u0131\u015f; bundan \u00f6te, izleyici ve \u00f6\u011frencileri de onlan b\u00f6yle yorumlam\u0131\u015flard\u0131r. \u00d6zellikle Marx ve Freud i\u00e7in do\u011frudur bu. Pek \u00e7ok “Marx’ci” tarihin sanki de\u011fi\u015ftirilemeyecek bir ak\u0131\u015f\u0131 varm\u0131\u015f, gelecek b\u00fct\u00fcn\u00fcyle ge\u00e7mi\u015f taraf\u0131ndan belirlenmi\u015f, belli playlann olmas\u0131 ka\u00e7\u0131n\u0131lmazm\u0131\u015f gibi bir dil kullanm\u0131\u015ft\u0131r. Freud’un \u00f6\u011frencilerinin \u00e7o\u011fu da Freud i\u00e7in ayn\u0131 g\u00f6r\u00fc\u015f\u00fc savunmu\u015flard\u0131r; onlara g\u00f6re Freud’un ruhbilimi sonraki sonu\u00e7lan \u00f6nceki nedenlerle a\u00e7\u0131klayabildi\u011fi i\u00e7in bilimseldir.
Ne var ki Spinoza, Marx ve Freud gerekirci olarak tan\u0131mlan\u0131nca, bu \u00fc\u00e7 d\u00fc\u015f\u00fcn\u00fcr\u00fcn felsefelerinin \u00f6teki yan\u0131 b\u00fct\u00fcn\u00fcyle dikkatlerden ka\u00e7m\u0131\u015f oluyor. “Gerekirci” Spinoza neden en \u00f6nemli yap\u0131t\u0131n\u0131 ahl\u00e2k \u00fczerine yazm\u0131\u015f olsun? Marx’in en b\u00fcy\u00fck amac\u0131 neden toplumcu devrim, Freud’un ba\u015fl\u0131ca amac\u0131 da neden ruhsal bak\u0131mdan hasta insan\u0131 nevrozundan kurtaracak bir tedavi bulmak olsun?
Bu sorulann yan\u0131t\u0131 \u00e7ok yal\u0131nd\u0131r. Ad\u0131 ge\u00e7en d\u00fc\u015f\u00fcn\u00fcrlerin \u00fc\u00e7\u00fc de insan\u0131n ve toplumun belli bir bi\u00e7imde davranmaya ne \u00f6l\u00e7\u00fcde yatk\u0131n oldu\u011funu, bazen bu yatk\u0131nl\u0131\u011f\u0131n belirlenmeye dek varabilece\u011fini g\u00f6rm\u00fc\u015flerdir. Sonra bunlar yaln\u0131zca a\u00e7\u0131klamay\u0131, yorumlamay\u0131 ama\u00e7layan d\u00fc\u015f\u00fcn\u00fcrler de\u011fil de\u011fi\u015ftirmeyi ve d\u00f6n\u00fc\u015ft\u00fcrmeyi ama\u00e7layan ki\u015filerdi. Spinoza’ya g\u00f6re insan\u0131n g\u00f6revi, ahlaksal amac\u0131, gerekircili\u011fi azaltmak, daha \u00e7ok \u00f6zg\u00fcrl\u00fc\u011fe ula\u015fabilmekti. \u00eensan bunu kendinin fark\u0131nda olarak, onu k\u00f6r ve tutsak eden tutkulann\u0131 bir insan olarak kendisini ger\u00e7ek \u00e7\u0131karlan do\u011frultusunda davranmaya g\u00f6t\u00fcren eylemlere (“etkin sonu\u00e7lara”) d\u00f6n\u00fc\u015ft\u00fcrerek ba\u015farabilirdi. “Tutku olan bir duygu belirgin ve a\u00e7\u0131k bir bi\u00e7imde alg\u0131lan\u0131r alg\u0131lanmaz tutku olmaktan \u00e7\u0131kar.” Spinoza’ya g\u00f6re \u00f6zg\u00fcrl\u00fck bize verilmi\u015f bir \u015fey de\u011fil, belli s\u0131n\u0131rlamalar i\u00e7inde sezgi ve \u00e7abayla elde edebilece\u011fimiz bir \u015feydir. Y\u00fcrekliysek ve fark\u0131nda olabiliyorsak se\u00e7me se\u00e7ene\u011fi elimizdedir. \u00d6zg\u00fcrl\u00fc\u011f\u00fc ele ge\u00e7irmek g\u00fc\u00e7 bir i\u015ftir; \u00e7o\u011fumuzun ba\u015fans\u0131zh\u011fa u\u011framas\u0131 bundand\u0131r. Spinoza Ethic ‘in sonunda \u015funlar\u0131 yazm\u0131\u015ft\u0131r<\/p>\n

Zihnin duygular ve kafa \u00f6zg\u00fcrl\u00fc\u011f\u00fc \u00fczerindeki etkisiyle ilgili olarak s\u00f6ylemek istediklerimi b\u00f6ylece tamamlad\u0131m. Buradan bilge ki\u015finin yaln\u0131zca duygular\u0131yla s\u00fcr\u00fcklenen bilisiz ki\u015fiye g\u00f6re ne denli g\u00fc\u00e7l\u00fc oldu\u011fu, onu nas\u0131l geride b\u0131rakt\u0131\u011f\u0131 a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcyor. \u00c7\u00fcnk\u00fc bilisiz ki\u015fi kendi ruhunu ger\u00e7ekten eline almaks\u0131z\u0131n d\u0131\u015f nedenlerin elinde, \u00e7e\u015fitli y\u00f6nlerde s\u00fcr\u00fcklenmekle kalmaz; \u00fcstelik sanki kendisinin, Tanr\u0131n\u0131n ve nesnelerin fark\u0131nda olmadan ya\u015far; ac\u0131 \u00e7ekmez duruma geldi\u011fi (Spi-noza’n\u0131n deyi\u015fiyle edilgen oldu\u011fu) zaman da varolmaktan \u00e7\u0131kar.
Oysa bilge ki\u015fi, b\u00f6yle kabul edildi\u011fi s\u00fcrece, ruhunda hi\u00e7bir huzursuzluk duymaz; tersine kendisinin, Tanr\u0131n\u0131n ve nesnelerin belli bir sonsuz gereklilik duygusuyla fark\u0131nda oldu\u011fundan hi\u00e7bir zaman varolmaktan \u00e7\u0131kmaz; tersine her zaman ruhunu ger\u00e7ekten tan\u0131r.
insan\u0131 bu sonuca g\u00f6t\u00fcrd\u00fc\u011f\u00fcn\u00fc belirtti\u011fim yol son derece g\u00fc\u00e7 g\u00f6r\u00fcnse de bulunmas\u0131 olanaks\u0131z bir yol de\u011fildir. Bu yolu bulmak g\u00fc\u00e7 olsa gerektir; \u00e7\u00fcnk\u00fc yolu bulanlar \u00e7ok azd\u0131r. Kurtulu\u015f hemen \u015furac\u0131kta haz\u0131r ve hi\u00e7 zahmetsiz eri\u015filebilecek bir \u015fey olsayd\u0131, insanlar\u0131n ner-deyse t\u00fcm\u00fcn\u00fcn ona eri\u015fememesi nas\u0131l a\u00e7\u0131klanabilirdi? Ama eksiksiz olan her \u015fey az bulundu\u011fu \u00f6l\u00e7\u00fcde g\u00fc\u00e7t\u00fcr de.
Modern ruhbilimin kurucusu olan ve insan\u0131 belirleyen etkenleri g\u00f6ren Spinoza gene de bir ahl\u00e2k kitab\u0131 yaz\u0131yor. Spinoza’n\u0131n amac\u0131 insan\u0131n tutsakl\u0131ktan \u00f6zg\u00fcrl\u00fc\u011fe nas\u0131l ge\u00e7ebilece\u011fini g\u00f6stermektir. Onun “ahl\u00e2k” anlay\u0131\u015f\u0131 \u00f6zg\u00fcrl\u00fc\u011f\u00fcn ele ge\u00e7irilmesidir. Bu ele ge\u00e7irme eylemi ak\u0131lla, yeterli d\u00fc\u015f\u00fcncelerle, fark\u0131nda olma’yla ger\u00e7ekle\u015ftirilebilir; ne var ki bu, bir\u00e7ok insan\u0131n g\u00f6stermek istedi\u011finden \u00e7ok daha b\u00fcy\u00fck bir \u00e7aba g\u00f6stererek ger\u00e7ekle\u015ftirilebilir ancak.<\/p>\n

Spinoza’nm yap\u0131t\u0131 bireyin “kurtulu\u015f”unu ama\u00e7layan bir \u00f6neriyse (burada kurtulu\u015f, fark\u0131nda olma ve b\u00fcy\u00fck bir \u00e7abayla \u00f6zg\u00fcrl\u00fc\u011f\u00fc ele ge\u00e7irmektir) Marx’m istedi\u011fi de bireyin kurtulmas\u0131d\u0131r. Ne var ki Spinoza yaln\u0131zca bireysel ak\u0131ld\u0131\u015f\u0131l\u0131kla u\u011fra\u015f\u0131rken Marx bu g\u00f6r\u00fc\u015f\u00fc geni\u015fletmi\u015ftir. \u00d6, bireyin ak\u0131ld\u0131\u015f\u0131l\u0131\u011f\u0131n\u0131n i\u00e7inde ya\u015fad\u0131\u011f\u0131 toplumun ak\u0131ld\u0131-\u015f\u0131l\u0131\u011f\u0131ndan geldi\u011fini, bu ak\u0131ld\u0131\u015f\u0131l\u0131\u011f\u0131n da ekonomik ve toplumsal d\u00fczenin i\u00e7inde bulundu\u011fu plans\u0131zl\u0131k ve \u00e7eli\u015fkilerden do\u011fdu\u011funu g\u00f6rm\u00fc\u015ft\u00fcr. Marx da Spinoza gibi \u00f6zg\u00fcr ve ba\u011f\u0131ms\u0131z insan ama\u00e7lam\u0131\u015f, ama bu \u00f6zg\u00fcrl\u00fc\u011fe kavu\u015fabilmek i\u00e7in insan\u0131n kendisini etkileyen, belirleyen g\u00fc\u00e7lerin fark\u0131nda olmas\u0131 gerekti\u011fini g\u00f6rm\u00fc\u015ft\u00fcr. Fark\u0131nda olman\u0131n ve \u00e7aban\u0131n sonucu \u00f6zg\u00fcrle\u015fmedir. Daha \u00f6zl\u00fc s\u00f6ylersek, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n evrensel insan \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc sa\u011flayacak tarihsel g\u00fc\u00e7 oldu\u011funa inanan Marx insan\u0131n \u00f6zg\u00fcrle\u015fmesi i\u00e7in gerekli ko\u015fullar\u0131n s\u0131n\u0131f bilinci ve m\u00fccadelesi oldu\u011funu s\u00f6ylemi\u015ftir. Spinoza gibi Marx da \u015f\u00f6yle dedi\u011fi i\u00e7in bir gerekircidir: G\u00f6zlerinizi her \u015feye kapar, en b\u00fcy\u00fck \u00e7abay\u0131 g\u00f6stermekten ka\u00e7\u0131n\u0131rsan\u0131z \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcz\u00fc yitirirsiniz. Ne var ki Marx, Spinoza gibi yaln\u0131zca yorumla yetinmez; d\u00f6n\u00fc\u015ft\u00fcrmek ister\u00a0 bu y\u00fczden Marx t\u00fcm \u00e7al\u0131\u015fmalar\u0131n\u0131 insan\u0131n fark\u0131nda olma ve \u00e7abayla nas\u0131l \u00f6zg\u00fcr olabilece\u011fini \u00f6\u011fretmeye yo\u011funla\u015ft\u0131rm\u0131\u015ft\u0131r. \u00c7o\u011funlukla san\u0131ld\u0131\u011f\u0131 gibi Marx hi\u00e7bir zaman zorunlu olarak yer alacak tarihsel olaylar\u0131 \u00f6nceden haber verdi\u011fini s\u00f6ylememi\u015ftir. Her zaman bir se\u00e7enek\u00e7i olarak kalm\u0131\u015ft\u0131r. Kendisini y\u00f6neten g\u00fc\u00e7lerin fark\u0131nda olabilirse, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc kazanmak i\u00e7in en b\u00fcy\u00fck \u00e7abay\u0131 g\u00f6sterebilirse, insan, zorunlulu\u011fun zincirlerini k\u0131rabilir. Bu se\u00e7enek\u00e7\u00fci\u011fi \u00f6zl\u00fc bir bi\u00e7imde dile getiren de en b\u00fcy\u00fck Marx yorumcular\u0131ndan biri olan Rosa Luxemburg’tur. Y\u00fczy\u0131l\u0131m\u0131zda insan “toplumculukla barbarl\u0131k” aras\u0131nda bir se\u00e7me yapma durumuyla kar\u015f\u0131 kar\u015f\u0131yad\u0131r.<\/p>\n

Bir gerekirci olan Freud da insan\u0131 d\u00f6n\u00fc\u015ft\u00fcrmeyi ama\u00e7l\u0131yordu: Nevrozu sa\u011fl\u0131kl\u0131l\u0131\u011fa d\u00f6n\u00fc\u015ft\u00fcrmek, Id’in yerine Ego’nun egemenli\u011fini ge\u00e7erli k\u0131lmak istiyordu. Nevroz hangi t\u00fcr\u00fc olursa olsun insan\u0131n akla uygun bir bi\u00e7imde hareket etme \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc yitirmesinden ba\u015fka nedir? Spinoza’yla Marx gibi Freud da insan\u0131n ne \u00f6l\u00e7\u00fcde belirlenmi\u015f oldu\u011funu g\u00f6rm\u00fc\u015ft\u00fcr. Freud da belli ak\u0131ld\u0131\u015f\u0131, bu y\u00fczden de y\u0131k\u0131c\u0131 davran\u0131\u015flarda bulunma iste\u011finin kendinin fark\u0131nda olarak ve \u00e7aba g\u00f6stererek de\u011fi\u015ftirilebilece\u011fini g\u00f6rm\u00fc\u015ft\u00fcr. Bu y\u00fczden Freud’un \u00e7al\u0131\u015fmas\u0131, nevrozu kendinin fark\u0131nda olarak tedavi etme y\u00f6ntemidir ve tedavinin dayand\u0131\u011f\u0131 kural \u015fudur: “hakikat seni \u00f6zg\u00fcr k\u0131lacakt\u0131r.”
Ana kavramlar\u0131n \u00e7o\u011fu \u00fc\u00e7 d\u00fc\u015f\u00fcn\u00fcrde de ortakt\u0131r: (1) \u00eensan\u0131n eylemleri daha \u00f6nceki nedenlerle belirlenir; ama insan kendisini bu nedenlerin etkisinden fark\u0131nda olma ve \u00e7abayla kurtarabilir. (2) Kuram ve uygulama birbirinden ayr\u0131lamaz. “Kurtulu\u015f”a ya da \u00f6zg\u00fcrl\u00fc\u011fe ula\u015fan\u0131 bilmek i\u00e7in insan\u0131n bilmesi, “kuram\u0131”n\u0131n do\u011fru olmas\u0131 gerekir. Ama insan eyleme giri\u015fip m\u00fccadele vermedik\u00e7e bilemez. Bu \u00fc\u00e7 d\u00fc\u015f\u00fcn\u00fcr\u00fcn \u00fc\u00e7\u00fcn\u00fcn de en b\u00fcy\u00fck bulu\u015fu kuram ve uygulaman\u0131n, yorum ve de\u011fi\u015fikli\u011fin birbirinden ayr\u0131lamayaca\u011f\u0131d\u0131r. (3) \u00eensan\u0131n ba\u011f\u0131ms\u0131zl\u0131k ve \u00f6zg\u00fcrl\u00fck sava\u015f\u0131n\u0131 yitirebilece\u011fi konusunda gerekirci olsalar da bu d\u00fc\u015f\u00fcn\u00fcrler temelde se\u00e7enek\u00e7idirler: Hepsi de insan\u0131n belirlenebilir baz\u0131 olas\u0131l\u0131klar aras\u0131nda se\u00e7me yapabilece\u011fini, bu se\u00e7eneklerden hangisinin ger\u00e7ekle\u015fece\u011finin insana ba\u011fl\u0131 oldu\u011funu s\u00f6ylemi\u015flerdir; se\u00e7enekler aras\u0131nda se\u00e7me yapma, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc yitirmemi\u015fse insana ba\u011fl\u0131d\u0131r. Bu y\u00fczden \u00f6rne\u011fin Spinoza herkesin kurtulu\u015fa erebilece\u011fine inanmam\u0131\u015ft\u0131r, Marx toplumculu\u011fun ister istemez ba\u015far\u0131ya ula\u015faca\u011f\u0131na, Freud da kendi y\u00f6ntemiyle her nevrozun iyile\u015ftirilebilece\u011fine inanmam\u0131\u015ft\u0131r. Ger\u00e7ekten de bu d\u00fc\u015f\u00fcn\u00fcrlerin \u00fc\u00e7\u00fc de hem ku\u015fkucu hem de b\u00fcy\u00fck inan\u00e7 sahibi ki\u015filerdir. Onlara g\u00f6re \u00f6zg\u00fcrl\u00fck, zorunlulu\u011fun fark\u0131nda olarak davranmaktan \u00f6te bir \u015feydir; k\u00f6t\u00fcl\u00fc\u011fe kar\u015f\u0131 iyili\u011fi se\u00e7me konusunda insan\u0131n elinde bulunan en b\u00fcy\u00fck olanak\u00a0 fark\u0131nda olma ve \u00e7aba g\u00f6sterme temeline dayanarak ger\u00e7ek olas\u0131l\u0131klar aras\u0131nda bir se\u00e7me yapma olana\u011f\u0131yd\u0131. Onlar\u0131n tutumlar\u0131 ne gerekircilikti ne de belirlenmezcilikti; ger\u00e7ek\u00e7i, ele\u015ftirel insanc\u0131l\u0131\u011fa dayanan bir tutumdu.<\/p>\n

Burada anlat\u0131lan se\u00e7enek\u00e7ilik g\u00f6r\u00fc\u015f\u00fc temelde tbraniler’in Kutsal Kitap’mdaki g\u00f6r\u00fc\u015ft\u00fc. Tanr\u0131, insan\u0131n tarihine onun y\u00fcre\u011fini de\u011fi\u015ftirerek kar\u0131\u015fm\u0131yordu. ‘Habercilerini, peygamberlerini \u00fc\u00e7 katl\u0131 bir g\u00f6revle insanlara g\u00f6nderiyordu: Bu \u00fc\u00e7 katl\u0131 g\u00f6rev insanlara belli ama\u00e7lan benimsetmek, onlara se\u00e7eneklerinin sonu\u00e7lar\u0131n\u0131 g\u00f6stermek, yanl\u0131\u015f kararlara kar\u015f\u0131 \u00e7\u0131kmay\u0131 \u00f6\u011fretmekti. Se\u00e7meyi yapmak insanlara kalm\u0131\u015ft\u0131; kimse, Tann bile “kurtaramazd\u0131” onlar\u0131. Bu ilkenin en a\u00e7\u0131k bi\u00e7imde ortaya \u00e7\u0131kt\u0131\u011f\u0131 yer, \u0130braniler bir kral istediklerinde Tann’n\u0131n Samuel’e verdi\u011fi yan\u0131tt\u0131r: “\u015eimdi bu y\u00fczden onlar\u0131n sesine kulak ver. Nas\u0131l oluyor da b\u00f6yle ciddi olarak kar\u015f\u0131 \u00e7\u0131kabiliyor, kendilerini y\u00f6netecek tanr\u0131n\u0131n davran\u0131\u015flar\u0131n\u0131 g\u00f6sterebiliyorsun onlara?” Budizm’de de temel tutum budur. Buda, insan ac\u0131lar\u0131n\u0131n nedenini bulmu\u015ftur\u00a0 a\u00e7g\u00f6zl\u00fcl\u00fck. Buda insan\u0131n kar\u015f\u0131s\u0131na a\u00e7g\u00f6zl\u00fcl\u00fc\u011f\u00fcn\u00fc, ac\u0131lar\u0131n\u0131 s\u00fcrd\u00fcrmek, yeniden do\u011fu\u015f zincirine ba\u011fl\u0131 kalmak yerine a\u00e7g\u00f6zl\u00fcl\u00fckten vazge\u00e7mek b\u00f6ylece ac\u0131lara ve yeniden do\u011fmaya son vermek se\u00e7ene\u011fiyle \u00e7\u0131kar, tnsan bu iki ger\u00e7ek olas\u0131l\u0131ktan ancak birini se\u00e7ebilir; \u00f6n\u00fcnde ba\u015fka bir olas\u0131l\u0131k yoktur.
insan\u0131n y\u00fcre\u011fini, iyili\u011fe ve k\u00f6t\u00fcl\u00fc\u011fe yatk\u0131nl\u0131\u011f\u0131n\u0131 inceledik. Bu kitab\u0131n ilk b\u00f6l\u00fcm\u00fcnde ortaya att\u0131\u011f\u0131m\u0131z sorular konusunda daha sa\u011flam bir sonuca ula\u015fabildik mi acaba?
Belki. Gene de ara\u015ft\u0131rmam\u0131z\u0131n sonu\u00e7lar\u0131n\u0131 \u015f\u00f6ylece \u00f6zetlemek yararl\u0131 olacakt\u0131r:
1. K\u00f6t\u00fcl\u00fck insana \u00f6zg\u00fc bir olgudur, insanl\u0131k \u00f6ncesi duruma d\u00f6nme, insana \u00f6zg\u00fc olan nitelikleri (akl\u0131, sevgiyi, \u00f6zg\u00fcrl\u00fc\u011f\u00fc) yok etme \u00e7abas\u0131d\u0131r. Ama k\u00f6t\u00fcl\u00fck yaln\u0131z insana \u00f6zg\u00fc de\u011fil ayn\u0131 zamanda trajik bir \u015feydir de. insan gerileyerek en ilkel ya\u015fama, en ilkel deney bi\u00e7imlerine d\u00f6nse bile insan olmaktan kurtulamaz; bu y\u00fczden bir \u00e7\u00f6z\u00fcm olarak k\u00f6t\u00fcl\u00fckte doyum bulamaz. Hayvan k\u00f6t\u00fc olamaz; temelde, ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcrmesini sa\u011flayan yarad\u0131l\u0131\u015ftan getirdi\u011fi d\u00fcrt\u00fclerine g\u00f6re davran\u0131r. K\u00f6t\u00fcl\u00fck insanl\u0131k alan\u0131n\u0131n d\u0131\u015f\u0131na kayarak insanca olmayan alana ta\u015fma \u00c7abas\u0131d\u0131r; ama gene de son derece insanca bir \u015feydir, \u00e7\u00fcnk\u00fc insan “Tann” olamayaca\u011f\u0131 gibi hayvan da olamaz. K\u00f6t\u00fcl\u00fck, insan\u0131n insanl\u0131k y\u00fck\u00fcnden kurtulma yolunda giri\u015fti\u011fi trajik \u00e7abada kendisini yitirmesi-dir. K\u00f6t\u00fcl\u00fck yapma yetisi b\u00fcy\u00fckt\u00fcr, \u00e7\u00fcnk\u00fc insanda k\u00f6t\u00fcl\u00fc\u011f\u00fcn her t\u00fcr\u00fcn\u00fc d\u00fc\u015f\u00fcnmeyi sa\u011flayacak, b\u00f6ylece bunlar\u0131 i\u015fleyip ger\u00e7ekle\u015ftirecek, hasta imgelerini doyurabilecek bir imgelem g\u00fcc\u00fc vard\u0131r.19 Burada anlat\u0131lan iyilik ve k\u00f6t\u00fcl\u00fck fikri temelde Spinoza’n\u0131n a\u00e7\u0131klad\u0131\u011f\u0131 iyilik ve k\u00f6t\u00fcl\u00fckle \u00e7ak\u0131\u015f\u0131r: “\u00d6yleyse bundan sonra ‘iyi’ dedi\u011fimde \u00f6rnek ald\u0131\u011f\u0131m\u0131z insan yarad\u0131l\u0131\u015f\u0131 t\u00fcr\u00fcne (Spinoza’n\u0131n terimiyle insan yarad\u0131l\u0131\u015f\u0131 \u00f6rne\u011fine) en \u00e7ok yakla\u015fan yol oldu\u011funu kesinlikle bildi\u011fimiz \u015feyleri, rak anlatmas\u0131ndan sonra tbraniler bir kral istemekte direnince Tann \u015funlar\u0131 s\u00f6yler: “Onlar\u0131n seslerine kula\u011f\u0131n\u0131 a\u00e7 ve onlara bir kral ver.” (I Sam. 8:9,22). Ayn\u0131 se\u00e7enek\u00e7ilik ruhu \u015fu c\u00fcmlede de ortaya \u00e7\u0131kar: “Bug\u00fcn sizin \u00f6n\u00fcn\u00fcze kutsamayla laneti, ya\u015famla \u00f6l\u00fcm\u00fc koyuyorum. Ve siz ya\u015fam\u0131 se\u00e7iyorsunuz.” \u0130nsan se\u00e7ebilir. Tann onu kurtaramaz; Tann’mn yapabilece\u011fi tek \u015fey insan\u0131n kar\u015f\u0131s\u0131na temel se\u00e7enekleri, ya\u015fam\u0131 ve \u00f6l\u00fcm\u00fc \u00e7\u0131karmak\u00a0 ve insan\u0131 ya\u015fam\u0131 se\u00e7mesi i\u00e7in y\u00fcreklendirmektir.
\u0130yilik ve k\u00f6t\u00fcl\u00fck d\u00fcrt\u00fcleri i\u00e7in Jezer s\u00f6zc\u00fc\u011f\u00fcn\u00fcn kullan\u0131lmas\u0131 ilgin\u00e7tir, bu s\u00f6zc\u00fck kutsal kitap tbranicesi’nde “imgelenenler” anlam\u0131na gelir.
‘k\u00f6t\u00fc’ dedi\u011fimde de bu t\u00fcre yakla\u015fmam\u0131z\u0131 engelleyici oldu\u011funu kesinlikle bildi\u011fimiz \u015feyleri kastedece\u011fim.”20 Mant\u0131ksal olarak Spinoza’ya g\u00f6re “bir at, insan bi\u00e7imine sokuldu\u011funda t\u0131pk\u0131 bir b\u00f6cek bi\u00e7imine sokuldu\u011fu zamanki kadar y\u0131k\u0131ma u\u011fram\u0131\u015f olacakt\u0131r.”21 iyilik, yarl\u0131\u011f\u0131m\u0131z\u0131 \u00f6z\u00fcm\u00fcze gittik\u00e7e daha \u00e7ok yakla\u015facak bi\u00e7imde de\u011fi\u015ftirmek demektir; k\u00f6t\u00fcl\u00fck de varl\u0131kla \u00f6z aras\u0131nda gittik\u00e7e b\u00fcy\u00fcyen bir yabanc\u0131la\u015fma yaratmakt\u0131r.
2. K\u00f6t\u00fcl\u00fck dereceleri ayn\u0131 zamanda gerileme derecelerini g\u00f6sterir. En b\u00fcy\u00fck k\u00f6t\u00fcl\u00fckler, ya\u015fama en \u00e7ok kar\u015f\u0131 olan e\u011filimlerdin \u00d6l\u00fcm sevgisi, ana rahmine, topra\u011fa, canl\u0131 olmayan \u015feylere d\u00f6nmek i\u00e7in giri\u015filen kanda\u015flar aras\u0131 cinsel ili\u015fki ba\u011f\u0131yla birlikte ya\u015fama \u00e7abas\u0131; narsisist bir bi\u00e7imde insan\u0131n kendisini kurban etmesi; bu durumda insan ya\u015fama d\u00fc\u015fman olacak ve kendi benli\u011finin hapishanesinden kurtulamayacakt\u0131r. B\u00f6yle ya\u015famak, “cehennem”de ya\u015famakt\u0131r.
3. Daha k\u00fc\u00e7\u00fck gerileme derecelerine g\u00f6re daha k\u00fc\u00e7\u00fck k\u00f6t\u00fcl\u00fckler vard\u0131r: Sevgi yoksunlu\u011fu, ak\u0131l yoksunlu\u011fu, ilgi yoksunlu\u011fu, g\u00f6z\u00fcpeklik yoksunlu\u011fu gibi.
4. insan gerilemeye de ilerlemeye de yatk\u0131nd\u0131r; bu da insan\u0131n hem iyili\u011fe hem k\u00f6t\u00fcl\u00fc\u011fe yatk\u0131n oldu\u011funu s\u00f6ylemenin ba\u015fka bir yoludur. Her iki yatk\u0131nl\u0131k belli bir denge olu\u015fturuyorsa insan se\u00e7mekte \u00f6zg\u00fcrd\u00fcr ama fark\u0131nda olma yetisinden ve \u00e7abas\u0131ndan yararlanmas\u0131 ko\u015fuluyla, insan, i\u00e7inde bulundu\u011fu durumlar\u0131n belirledi\u011fi se\u00e7enekler aras\u0131nda se\u00e7me yapmakta \u00f6zg\u00fcrd\u00fcr. Ne var ki y\u00fcre\u011fi yatk\u0131nl\u0131klar aras\u0131ndaki dengeyi sarsacak \u00f6l\u00e7\u00fcde kat\u0131la\u015fm\u0131\u015fsa se\u00e7mekte \u00f6zg\u00fcr de\u011fildir art\u0131k. \u00d6zg\u00fcrl\u00fc\u011f\u00fcn yitirilmesine yol a\u00e7an olaylar zincirinde sonuncu olay, insan\u0131n art\u0131k \u00f6zg\u00fcr olarak se\u00e7emeyece\u011fi bir karard\u0131r; ilk karan verirken insan, karar\u0131n\u0131n \u00f6nemini kavram\u0131\u015fsa iyili\u011fe gidecek yolu se\u00e7mekte \u00f6zg\u00fcr olabilir.
5. insan se\u00e7mekte \u00f6zg\u00fcr oldu\u011fu \u00f6l\u00e7\u00fcde kendi eylemlerinden sorumludur. Ama sorumluluk ahlaksal bir varsay\u0131mdan ba\u015fka bir \u015fey de\u011fildir, \u00e7o\u011fu zaman da yetkililerin insan\u0131 cezaland\u0131rma isteklerini akla uydurmak i\u00e7in ba\u015fvurduklar\u0131 bir\u015feydir. K\u00f6t\u00fcl\u00fck insanca bir\u015fey, gerileme ve insanl\u0131\u011f\u0131m\u0131z\u0131 yitirme yetisi oldu\u011fundan her birimizin i\u00e7inde vard\u0131r. Bunun ne \u00f6l\u00e7\u00fcde fark\u0131nda olursak, ba\u015fkalar\u0131n\u0131 yarg\u0131lamaya hakk\u0131m\u0131z olmad\u0131\u011f\u0131n\u0131 o \u00f6l\u00e7\u00fcde anlar\u0131z.
6. \u0130nsan\u0131n y\u00fcre\u011fi kat\u0131la\u015fabilir, insanl\u0131ktan \u00e7\u0131kabilir, ama hi\u00e7bir zaman insanl\u0131kd\u0131\u015f\u0131 olamaz. Her zaman insan y\u00fcre\u011fi olarak kal\u0131r. Hepimiz, insan olarak do\u011fmakla belirlenmi\u015fizdir; bu y\u00fczden de sonu gelmeyen se\u00e7meler yapmak g\u00f6reviyle y\u00fck\u00fcml\u00fcy\u00fczd\u00fcr. Ama\u00e7larla birlikte ara\u00e7lar\u0131 da se\u00e7memiz gerekir. Kimsenin bizi kurtaraca\u011f\u0131na g\u00fcvenmemeliyiz; ama yanl\u0131\u015f se\u00e7melerin kurtulmam\u0131z\u0131 engelleyece\u011finin fark\u0131nda olmal\u0131y\u0131z.
Ger\u00e7ekten de iyili\u011fi se\u00e7ebilmek i\u00e7in fark\u0131nda olmam\u0131z gerekir\u00a0 ama ba\u015fka bir insan\u0131n ac\u0131s\u0131na, ba\u015fka bir insan\u0131n dost\u00e7a bak\u0131\u015f\u0131na, bir ku\u015fun \u00f6t\u00fc\u015f\u00fcne, otlar\u0131n ye\u015filli\u011fine kar\u015f\u0131 duyarl\u0131l\u0131\u011f\u0131m\u0131z\u0131 yitirmi\u015fsek, fark\u0131nda olman\u0131n da yaran olamaz, insan ya\u015fama kar\u015f\u0131 ilgisini yitir-mi\u015fse iyili\u011fi se\u00e7ebilece\u011fini ummamal\u0131d\u0131r art\u0131k. O zaman y\u00fcre\u011fi \u00f6ylesine kat\u0131la\u015facakt\u0131r ki “ya\u015fam”m kendisi sona erecektir. T\u00fcm insan \u0131rk\u0131, ya da insanlann en g\u00fc\u00e7l\u00fcleri bu duruma gelirse, insanl\u0131\u011f\u0131n ya\u015fam\u0131 en b\u00fcy\u00fck umutlarla dolu oldu\u011fu bir anda yok olup gidecektir.<\/p>\n

\u00d6zg\u00fcrl\u00fck,Gerekircilik,Se\u00e7enek\u00e7ilik 2 nci B\u00f6l\u00fcm | Eric Fromm<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

\u015eimdi bu \u00e7e\u015fit fark\u0131nda olma durumlar\u0131 inceleyelim, iyilik ve k\u00f6t\u00fcl\u00fc\u011f\u00fcn ne oldu\u011funun fark\u0131nda olmak pek \u00e7ok ahlaksal dizgede iyilik ve k\u00f6t\u00fcl\u00fck diye adland\u0131nlan \u015feyleri kuramsal olarak bilmek’ten ayr\u0131 bir \u015feydir. Gelene\u011fe dayanarak sevginin, ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n ve g\u00f6z\u00fcpekli\u011fin iyi, nefretin, boyun e\u011fmenin ve korkakl\u0131\u011f\u0131n k\u00f6t\u00fc oldu\u011funu bilmenin hi\u00e7bir anlam\u0131 yoktur, \u00e7\u00fcnk\u00fc bu bilgi yetkililerden, t\u00f6resel \u00f6\u011fretilerden vb. […]<\/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-4853","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-psikoloji"},"yoast_head":"\n\u00d6zg\u00fcrl\u00fck-Gerekircilik-Se\u00e7enek\u00e7ilik (2) | Eric Fromm - 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\/2011\/01\/25\/ozgurluk-gerekircilik-secenekcilik-2-eric-fromm\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u00d6zg\u00fcrl\u00fck-Gerekircilik-Se\u00e7enek\u00e7ilik (2) | Eric Fromm\" \/>\n<meta property=\"og:description\" content=\"\u015eimdi bu \u00e7e\u015fit fark\u0131nda olma durumlar\u0131 inceleyelim, iyilik ve k\u00f6t\u00fcl\u00fc\u011f\u00fcn ne oldu\u011funun fark\u0131nda olmak pek \u00e7ok ahlaksal dizgede iyilik ve k\u00f6t\u00fcl\u00fck diye adland\u0131nlan \u015feyleri kuramsal olarak bilmek’ten ayr\u0131 bir \u015feydir. Gelene\u011fe dayanarak sevginin, ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n ve g\u00f6z\u00fcpekli\u011fin iyi, nefretin, boyun e\u011fmenin ve korkakl\u0131\u011f\u0131n k\u00f6t\u00fc oldu\u011funu bilmenin hi\u00e7bir anlam\u0131 yoktur, \u00e7\u00fcnk\u00fc bu bilgi yetkililerden, t\u00f6resel \u00f6\u011fretilerden vb. 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