{"id":5892,"date":"2011-03-18T13:13:43","date_gmt":"2011-03-18T10:13:43","guid":{"rendered":"http:\/\/localhost\/wordpress\/2011\/03\/18\/dus-soylemleri-pierre-sorlin\/"},"modified":"2011-03-18T13:13:43","modified_gmt":"2011-03-18T10:13:43","slug":"dus-soylemleri-pierre-sorlin","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2011\/03\/18\/dus-soylemleri-pierre-sorlin\/","title":{"rendered":"D\u00fc\u015f S\u00f6ylemleri | Pierre Sorlin"},"content":{"rendered":"

D\u00fc\u015fler her zaman esrarengiz olmad\u0131klar\u0131 gibi, s\u0131rf ki\u015fisel sorunlardan ibaret de de\u011fildirler. Sadece hayali \u015feylere de\u011fil, tamamen somut bir \u015fekilde var olan durumlara ve daha da \u00f6nemlisi, ki\u015fiyi ku\u015fatan d\u00fcnyan\u0131n ko\u015fullar\u0131na da ba\u011fl\u0131d\u0131rlar. \u0130\u015f, maa\u015f, bo\u015f vakit u\u011fra\u015flar\u0131 gibi hepsi de gerek gruplar\u0131 gerekse bireyleri ilgilendiren konularla ba\u011flant\u0131l\u0131d\u0131rlar. Ayr\u0131ca, farkl\u0131 ki\u015filer ayn\u0131 durumu ya da ger\u00e7e\u011fi d\u00fc\u015flerinde g\u00f6rebilir. Bu da bize, d\u00fc\u015flerimizin k\u0131smen, ki\u015fisel ya\u015fant\u0131 s\u0131n\u0131rlar\u0131n\u0131n \u00f6tesine de uzand\u0131\u011f\u0131n\u0131 g\u00f6sterir. <\/p>\n

Birinci D\u00fcnya Sava\u015f\u0131’nda her iki taraf\u0131n da cephedeki siperlerde ya\u015fayan ve ans\u0131z\u0131n gelecek \u00f6l\u00fcm\u00fcn s\u00fcrekli tehdidini ya\u015fayan askerleri, tam\u0131 tam\u0131na ayn\u0131 tip d\u00fc\u015fler g\u00f6r\u00fcyordu. Dolay\u0131s\u0131yla, farkl\u0131 d\u00fc\u015fleri yaratan durumlar kadar, onlar\u0131 g\u00f6rd\u00fc\u011f\u00fcm\u00fcz s\u0131rada i\u00e7inde bulundu\u011fumuz ko\u015fullar da \u00f6nemlidir. K\u00fclt\u00fcr yani burada, farkl\u0131 sosyal gruplar taraf\u0131ndan payla\u015f\u0131lan ortak yakla\u015f\u0131mlar, tav\u0131rlar, de\u011ferler ve gelenekler olarak yorumlanan k\u00fclt\u00fcr bizim imgelemimizin bu konuyla do\u011frudan ilgili bir y\u00f6n\u00fcd\u00fcr. \u00c7evremize ba\u011f\u0131ml\u0131 oldu\u011fumuz inkar edilemez, zaten uyku s\u0131ras\u0131ndaki imge olu\u015fumu da dahil olmak \u00fczere bir\u00e7ok zihinsel durumun do\u011fas\u0131n\u0131n \u00e7evremizle bir ili\u015fkiyi gerektirdi\u011fini hat\u0131rlamak gerekir.<\/p>\n

D\u00fc\u015fler toplumsal ve k\u00fclt\u00fcrel fenomenler oldu\u011fundan, onlar\u0131n toplumsal temelini sorgulaman\u0131n iki yolu vard\u0131r. \u0130lk olarak, farkl\u0131 k\u00fclt\u00fcrel topluluklar\u0131n zihinsel al\u0131\u015fkanl\u0131klar\u0131na ve beklentilerine; yani d\u00fc\u015fleri, irade, fantezi, bellek ve delilik gibi di\u011fer bilin\u00e7li ya da bilin\u00e7d\u0131\u015f\u0131 etkinliklerden nas\u0131l ayr\u0131ld\u0131klar\u0131na bakabiliriz. Farkl\u0131l\u0131k g\u00f6steren bir \u00f6rnek verelim. <\/p>\n

Muhammed’in Kuran’da toplanm\u0131\u015f vahiylerine g\u00f6re, d\u00fc\u015fle zuhur [vision] aras\u0131nda \u00e7ok kesin bir ayr\u0131m yoktur. Bunlar\u0131n ikisi de i\u015fitsel ya da g\u00f6rsel ya\u015fant\u0131lar olabilir. Bunlar\u0131n mistik de\u011feri, zuhuru g\u00f6renin ruhani ve dinsel tekam\u00fcl\u00fcne ba\u011fl\u0131d\u0131r. Ama Hindu gelene\u011finde d\u00fcnya sadece bir yan\u0131lsama, Tanr\u0131’n\u0131n tahayy\u00fcl etti\u011fi bir imge olarak kabul edilir; insanlar sahte g\u00f6r\u00fcnt\u00fclerin aras\u0131nda gezer durur; ancak d\u00fc\u015f s\u0131ras\u0131nda kozmik evrene ula\u015fabilir ve ger\u00e7e\u011fin i\u00e7 y\u00fcz\u00fcn\u00fc kavrayabilirler. D\u00fc\u015fler, maddi g\u00f6r\u00fcnt\u00fclerden daha evrensel ve otantik bir hakikate a\u00e7\u0131lan pencerelerdir. D\u00fc\u015fler ve d\u00fc\u015f g\u00f6rme konusunda bu farkl\u0131 anlay\u0131\u015flar, M\u00fcsl\u00fcman ve Hindular\u0131n birlikte ya\u015fad\u0131\u011f\u0131 Hindistan topra\u011f\u0131nda bir arada varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcr\u00fcr. <\/p>\n

M\u00fcsl\u00fcmanlara g\u00f6re, ruhsal bir sezgiyi anlatma ve yorumlama hakk\u0131, kutsanm\u0131\u015f bir az\u0131nl\u0131\u011fa has bir ayr\u0131cal\u0131kt\u0131r. Hindulara g\u00f6reyse, \u00e7ileci g\u00f6renekler ve meditasyon yoluyla yogi olabilme kapasitesine sahip herkes bilin\u00e7li bir d\u00fc\u015f g\u00f6rme haline girebilir. Di\u011fer manevi sistemleri kolayca s\u0131n\u0131fland\u0131rabilir, d\u00fc\u015fleri kendi ko\u015fullar\u0131na g\u00f6re tasnif edebilir ve sonu\u00e7lar\u0131 da kar\u015f\u0131la\u015ft\u0131rmal\u0131 bir ara\u015ft\u0131rmada kullanabiliriz. Ama bu, k\u00fclt\u00fcr anlay\u0131\u015f\u0131n\u0131 “dondurmam\u0131za” yol a\u00e7ar ve bizi, geleneklerin s\u00fcrekli de\u011fi\u015fim halinde oldu\u011funu unutmaya g\u00f6t\u00fcr\u00fcr. Orta\u00e7a\u011fda M\u00fcsl\u00fcman tefsirciler daha k\u00fc\u00e7\u00fck \u00e7apta peygamberlerin Tanr\u0131 taraf\u0131ndan g\u00f6nderilen mesajlar ald\u0131\u011f\u0131 d\u00fc\u015fleri, daha b\u00fcy\u00fck peygamberlere lay\u0131k g\u00f6r\u00fclm\u00fc\u015f uyar\u0131c\u0131 tanr\u0131sal zuhurlardan ay\u0131rd\u0131lar. Kutsall\u0131\u011f\u0131n derecesini \u00f6l\u00e7meye yarayan alg\u0131n\u0131n do\u011fas\u0131, i\u00e7eri\u011finden \u00f6nemliydi.<\/p>\n

Gerek d\u00fc\u015fler, gerekse teoriler, yani yorumcular\u0131n a\u00e7\u0131klamalar\u0131n\u0131n nesneleri, d\u00fc\u015f g\u00f6ren ki\u015filerin i\u00e7inde ya\u015fad\u0131\u011f\u0131 ba\u011flam\u0131n yani nesnelerin, binalar\u0131n, do\u011fal \u00e7evrenin ve hatta onlarla ilgili, \u00f6nemsiz birtak\u0131m \u015feylerin ve ya\u015famlar\u0131n\u0131 etkileyen g\u00fcncel olaylar\u0131n etkisinde kalm\u0131\u015ft\u0131r a\u00e7\u0131k\u00e7a. Di\u011fer bir yakla\u015f\u0131m ise, antik d\u00fcnyadan g\u00fcn\u00fcm\u00fcze dek, r\u00fcya tabirleri konusunda birbirinin ard\u0131 s\u0131ra gelen sistemleri takip etmektir. Her tarihsel d\u00f6nemin egemen dinsel ya da bilimsel d\u00fc\u015f\u00fcnce sistemi, bilginin kiplerine bir b\u00fct\u00fcnl\u00fck kazand\u0131r\u0131r. D\u00fc\u015fler k\u00fclt\u00fcrel arka plan\u0131n olu\u015fturdu\u011fu bir ortamda bi\u00e7imlenir. Bu bilgi bizim, farkl\u0131 \u00e7a\u011flarda ya\u015fayan insanlar\u0131n d\u00fc\u015fleri nas\u0131l alg\u0131lad\u0131klar\u0131n\u0131, nas\u0131l anlatt\u0131klar\u0131n\u0131 ve uyurken hangi g\u00f6r\u00fcnt\u00fcleri “g\u00f6rd\u00fcklerini” anlamam\u0131za yard\u0131mc\u0131 olabilir. <\/p>\n

Antik, \u00e7oktanr\u0131l\u0131 toplumlar\u0131n zihinsel temsillerinde, tanr\u0131lar ya insan\u00fcst\u00fc g\u00fc\u00e7ler ya da insan varl\u0131\u011f\u0131na m\u00fcdahale edebilecek yarat\u0131klard\u0131. Yunanl\u0131lar\u0131n \u00e7o\u011fu, d\u00fc\u015f gibi \u015feylere bir ki\u015filik atfeder, uyku s\u0131ras\u0131nda bedenlerinin kozmik g\u00fc\u00e7lere a\u00e7\u0131k oldu\u011funa inan\u0131rd\u0131. \u0130lyada’da (II, 5), Zeus Agamemnon’a bir d\u00fc\u015f g\u00f6nderir ki bu d\u00fc\u015f ayn\u0131 zamanda d\u00fc\u015f\u00fc ta\u015f\u0131yan habercidir.<\/p>\n

“B\u00f6yle dedi, D\u00fc\u015f onu duydu, \u00e7\u0131kt\u0131 yola,
Akhalar\u0131n tezgiden gemilerine vard\u0131 \u00e7ar\u00e7abuk,
gitti Atreuso\u011flu Agamemnon’a do\u011fru,
uyur buldu onu barakas\u0131nda.
Sarm\u0131\u015ft\u0131 d\u00f6rt yan\u0131n\u0131 \u00f6l\u00fcms\u00fcz uyku.
Durdu tepesinde, girdi Neleuso\u011flu Nestor’un k\u0131l\u0131\u011f\u0131na,
Agamer\u0131non, ya\u015fl\u0131lardan Nestor’u sayard\u0131 en \u00e7ok.
Tanr\u0131sal D\u00fc\u015f benzedi ona, dedi ki…”<\/p>\n

Bu materyalist d\u00fc\u015f\u00fcnce evrensel de\u011fildi ama, bunu payla\u015fmayanlar da d\u00fc\u015fleri ba\u011f\u0131ms\u0131z \u015feyler olarak g\u00f6r\u00fcrd\u00fc. Platon’a g\u00f6re (Phaedo, 60, e), Sokrates, kendisini tekrar tekrar “ziyaret edip her seferinde ayn\u0131 \u015feyleri s\u00f6yleyen” bir d\u00fc\u015ften s\u00f6z ederdi. Kitab\u0131 Mukaddes d\u00f6neminde ve sonras\u0131nda, yani Yahudi-H\u0131ristiyan ve M\u00fcsl\u00fcman d\u00fcnyalarda, d\u00fc\u015flere yan bedensel bir varl\u0131k niteli\u011fi atfedilmez ve d\u00fc\u015fler do\u011frudan Tanr\u0131 ya da \u015eeytan taraf\u0131ndan g\u00f6nderilen mesajlar olarak alg\u0131lan\u0131rd\u0131. Avrupa’n\u0131n Modernlik \u00c7a\u011f\u0131’nda, yani kabaca XV. y\u00fczy\u0131ldan XIX. y\u00fczy\u0131la kadar h\u00fck\u00fcm s\u00fcren d\u00f6nemde bir b\u00fct\u00fcnc\u00fcl benlik anlay\u0131\u015f\u0131 vard\u0131 ve bu b\u00fct\u00fcnc\u00fcl benli\u011fin kimli\u011finin ve i\u00e7g\u00f6r\u00fc kapasitesinin, ya\u015fam\u0131n gerek uyan\u0131k gerek uykuda ge\u00e7en b\u00f6l\u00fcmlerinde bir s\u00fcreklilik arz etti\u011fi varsay\u0131l\u0131rd\u0131. <\/p>\n

“Bir d\u00fc\u015f g\u00f6rd\u00fcm! Nedir bunun anlam\u0131?” diye soruyordu William Blake, Songs of Experience adl\u0131 yap\u0131t\u0131ndaki \u015fiirlerinden biri olan “Melek”te; yan\u0131t\u0131ysa d\u00fc\u015f\u00fcn olu\u015fumuyla ki\u015finin arac\u0131l\u0131\u011f\u0131 aras\u0131ndaki ba\u011flant\u0131y\u0131 vurguluyordu; g\u00f6rd\u00fc\u011f\u00fc ho\u015f zuhur, gen\u00e7li\u011fin verdi\u011fi \u015fevki simgeliyordu; nitekim ;
“Gen\u00e7lik vakti ge\u00e7ip de \/ Beyaz sa\u00e7lar belirince ba\u015f\u0131mda” d\u00fc\u015flerin kesildi\u011fini s\u00f6yl\u00fcyordu. XIX. y\u00fczy\u0131l pozitivizmi, d\u00fc\u015fleri bireyin d\u00fc\u015f\u00fcncelerini a\u00e7\u0131\u011fa \u00e7\u0131kartmaya elveri\u015fli bir s\u00fcre\u00e7 \u015feklinde g\u00f6rmek yerine, d\u00fc\u015flerin fizyolojiyle ili\u015fkileri hakk\u0131nda teori \u00fcretme y\u00f6n\u00fcnde bir ilgiye yol a\u00e7t\u0131. D\u00fc\u015f g\u00f6rme, di\u011fer b\u00fct\u00fcn fonksiyonlar gibi \u00e7\u00f6z\u00fclmeliydi \u00e7\u00fcnk\u00fc buradan zihin sa\u011fl\u0131\u011f\u0131 hakk\u0131nda baz\u0131 bilgilerin \u00e7\u0131kart\u0131lmas\u0131 m\u00fcmk\u00fcnd\u00fc. Pozitivizm, t\u0131bbi ve bilimsel \u00e7evrelerdeki d\u00fc\u015f ara\u015ft\u0131rmalar\u0131m canland\u0131rd\u0131. Bu konuda bir\u00e7ok \u00f6nemli kitap yaz\u0131ld\u0131 ama kan\u0131mca bunlar daha \u00e7ok analitik konular \u00fczerineydi; klinik vakalar dikkatle tan\u0131mlan\u0131yor ve b\u00fcy\u00fck teoriler olu\u015fturma hevesine kap\u0131lmaktan ka\u00e7\u0131n\u0131l\u0131yordu. D\u00fc\u015flerin rastlant\u0131sall\u0131\u011f\u0131ndan etkilenen birka\u00e7 bilim adam\u0131 benli\u011fin b\u00fct\u00fcnl\u00fc\u011f\u00fc hipotezine kar\u015f\u0131-bilin\u00e7le bilin\u00e7alt\u0131 aras\u0131nda bir ikilik hipotezini ortaya att\u0131. Bilin\u00e7alt\u0131n\u0131n k\u00f6keni neydi? T\u00fcm\u00fcyle zihinsel mi yoksa fizyolojik miydi? Freud, d\u00fc\u015flerin bir arzunun yerine getirilmesi ya da bilin\u00e7alt\u0131m\u0131zdan bir mesaj oldu\u011funu ileri s\u00fcrene dek fizyologlarla psikologlar bu konuda sert tart\u0131\u015fmalara girdiler. Freud’un The Interpretatio\u0131t ofbDreams (1900) [D\u00fc\u015flerin Yorumu] adl\u0131 yap\u0131t\u0131 bu tart\u0131\u015fmal\u0131\u00a0 gidi\u015fat\u0131 de\u011fi\u015ftirdi, \u00e7\u00fcnk\u00fc bu yap\u0131t insanlar\u0131n (asl\u0131nda, \u00e7o\u011funlukla Bat\u0131l\u0131 erkeklerin) t\u00fcm psikolojik yap\u0131s\u0131yla ilgili geni\u015f kapsaml\u0131 kurallar ve d\u00fc\u015fleri \u00e7\u00f6z\u00fcmleme konusunda tam bir metodoloji sunuyordu. Kitap \u00e7abucak bir klasik haline geldi ve b\u00f6ylece herkes d\u00fc\u015fler hakk\u0131nda bir g\u00f6r\u00fc\u015f\u00fcn yan\u0131 s\u0131ra, bu g\u00f6r\u00fc\u015flerini savunacak bir dizi kural ve dayand\u0131racak teorik bir model edinmi\u015f oldu.<\/p>\n

D\u00fc\u015fleri yorumlama giri\u015fimleri daima \u015fiddetli tart\u0131\u015fmalara kaynakl\u0131k etmi\u015ftir; bu tart\u0131\u015fmalar\u0131n tarihsel geli\u015fimini izlemek zor de\u011fildir. Ama tarih, \u00f6nemli de\u011fi\u015fimlerin incelenmesidir; bir entelekt\u00fcel, siyasi yahut iktisadi sistemden di\u011ferine ge\u00e7i\u015f meseleleriyle u\u011fra\u015f\u0131r. D\u00fc\u015flerin y\u00fczy\u0131llar boyunca evrim ge\u00e7irdi\u011fini iddia edebilecek durumda m\u0131y\u0131z? Bizler do\u011frudan g\u00f6zlemin bah\u015fedilen akla ancak yalan zamanlarda galip geldi\u011fine inanmaya te\u015fvik edildik fakat, asl\u0131nda antik d\u00f6nem yorumcular\u0131 \u00e7a\u011fda\u015f bilimsel teknikleri \u00e7ok evvelden \u00f6ng\u00f6rm\u00fc\u015flerdi. Uyuyan ki\u015fileri d\u00fc\u015f g\u00f6rd\u00fckleri belli olduktan hemen sonra uyand\u0131r\u0131p ne g\u00f6rd\u00fcklerini anlatmalar\u0131n\u0131 istemek antik d\u00f6nemde bilinen bir y\u00f6ntemdi. Bir Babil destan\u0131 olan ve M\u00d6 III. milenyuma denk d\u00fc\u015fen bir tarihten beri kilden tabletlerin \u00fczerinde korunmu\u015f halde bulunan G\u0131lgam\u0131\u015f’ ta bundan s\u00f6z edilir. <\/p>\n

Eski Mezopotamya ve Yunanistan’da tanr\u0131lardan mesaj almak i\u00e7in tap\u0131naklarda yat\u0131p uyuyanlar\u0131n, g\u00f6kten inen el\u00e7i kaybolur kaybolmaz uyand\u0131r\u0131lmas\u0131 gerekirdi. Dikkatli g\u00f6zlemciler gece boyunca s\u00fcren bir d\u00fc\u015f d\u00f6ng\u00fcs\u00fcn\u00fc \u00e7ok \u00f6nceden fark etmi\u015fti. MS IV. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda ya\u015fam\u0131\u015f Romal\u0131 bir toprak sahibi, sonra da Kyrene piskoposu olan Synesius uykuyla ilgili \u00e7ok isabetli \u00e7al\u0131\u015fmas\u0131nda, uyanmadan hemen \u00f6nceki, ger\u00e7e\u011fe yak\u0131n ve k\u0131sa d\u00fc\u015flerle karakterize olan en hafif uyku faz\u0131yla, ondan \u00f6nce gelen \u00e7ok daha derin uykuyu birbirinden ay\u0131rt etmi\u015fti.<\/p>\n

\u0130lk H\u0131ristiyan teologlardan (MS III. y\u00fczy\u0131l) Tertullianus, d\u00fc\u015f\u00fcn i\u00e7eri\u011fiyle, uyuyan ki\u015finin ruhsal ve fiziksel durumu aras\u0131nda bir ba\u011flant\u0131 kurmu\u015ftu.’ Ayn\u0131 \u015fekilde, dikkatli bir g\u00f6zlemci olan ve MS IV. y\u00fczy\u0131lda ya\u015fam\u0131\u015f Macrobius uykunun farkl\u0131 a\u015famalar\u0131n\u0131n oldu\u011funu bildirirken, insanlar\u0131n uykuya dald\u0131klar\u0131n\u0131 fark etmedikleri fakat d\u00fc\u015f g\u00f6rd\u00fckleri a\u015famaya “uykunun ilk bulutu” demesiyle dikkat \u00e7eker.Elbette antik d\u00f6nemde \u00e7ok titiz \u00f6l\u00e7\u00fcmler yap\u0131lmazd\u0131 ve g\u00f6zlemler de ensefalografiyle yapt\u0131klar\u0131m\u0131z kadar hassas de\u011fildi fakat antik d\u00f6nemin insanlar\u0131 uykunun farkl\u0131 a\u015famalardan olu\u015ftu\u011funu gayet iyi biliyorlard\u0131.<\/p>\n

D\u00fc\u015f yorumlaman\u0131n farkl\u0131, genellikle birbiriyle \u00e7eli\u015fen sistemleri hep olmu\u015ftur; fakat bunlar, birbiri ard\u0131ndan g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kmaz, asl\u0131nda bir arada ya\u015farlar. “Halk” inan\u0131\u015flar\u0131yla, daha \u00f6zenli ya da daha bilimsel de\u011ferlendirmelerin birbirine kar\u0131\u015ft\u0131r\u0131lmas\u0131, antik metinlerde \u00e7ok zamandan beridir var olan, tekrar tekrar hat\u0131rlan\u0131p durmu\u015f imgelerin yeniden merak konusu haline gelmesine yard\u0131mc\u0131 olur. Herkesin temel psikanaliz teorilerinden haberdar oldu\u011fu, “mant\u0131k \u00e7a\u011f\u0131” denen g\u00fcn\u00fcm\u00fczde bile, r\u00fcya tabirleri (d\u00fc\u015fler hakk\u0131nda kehanet kitaplar\u0131) gayet iyi sat\u0131yor. Bunlar\u0131 sat\u0131n alanlar hem d\u00fc\u015flerin kendi bilin\u00e7altlar\u0131na sondaj yapmalar\u0131n\u0131 sa\u011flayaca\u011f\u0131n\u0131, hem de, nas\u0131l olacaksa, b\u00fcy\u00fck ikramiyenin \u00e7\u0131kaca\u011f\u0131 piyango numaras\u0131n\u0131n uykular\u0131nda kendilerine bildirilece\u011fini umuyorlar. D\u00fc\u015flerde bulunan birka\u00e7 ayr\u0131nt\u0131 gayet a\u00e7\u0131k\u00e7a, tarihsel ko\u015fullara ba\u011fl\u0131d\u0131r elbette. <\/p>\n

XX. y\u00fczy\u0131ldan \u00f6nce hi\u00e7 kimse d\u00fc\u015f\u00fcnde kendini bir u\u00e7akta g\u00f6rmemi\u015ftir. Fakat d\u00fc\u015flerdeki u\u00e7aklar daha \u00f6nce ba\u015fka imgelere d\u00f6n\u00fc\u015fm\u00fc\u015f birtak\u0131m i\u00e7sel duygular\u0131n zihinsel temsillerinden ba\u015fka bir \u015fey de\u011fildir. D\u00fc\u015flerin s\u0131rr\u0131n\u0131n nas\u0131l \u00e7\u00f6z\u00fclece\u011fi konusunu yazan antik Yunan ya da Roma kitaplar\u0131nda s\u0131k s\u0131k, insanlar\u0131n havada u\u00e7tuklar\u0131n\u0131 ya da s\u00fcz\u00fcld\u00fcklerini hissetti\u011fi d\u00fc\u015flerden s\u00f6z edilir. G\u00fcn\u00fcm\u00fczde de, u\u00e7u\u015f d\u00fc\u015flerinde her zaman u\u00e7ak yoktur. D\u00fc\u015flerde su y\u00fcz\u00fcne \u00e7\u0131km\u0131\u015f, \u00e7a\u011fda\u015f d\u00fcnyayla ilgili say\u0131s\u0131z g\u00f6nderme bizi ilgilendirir\u00a0 ve bunlara uzun uzad\u0131ya de\u011finece\u011fim. Fakat arka planda, farkl\u0131 d\u00f6nemlerde rastlanm\u0131\u015f birtak\u0131m s\u00fcrekli \u00f6zelliklerin birikimi de var.<\/p>\n

\u00a0<\/p>\n

Kitap Hakk\u0131nda<\/strong><\/p>\n

D\u00fc\u015f\u00fcnde sava\u015f g\u00f6rmek, orta\u00e7a\u011fda ya\u015fam\u0131\u015f bir krala ve \u00e7a\u011fda\u015f\u0131m\u0131z olan bir devlet memuruna ayn\u0131 \u015feyi mi ifade eder? D\u00fc\u015flerimizde gizli, tanr\u0131sal bir mesaj var m\u0131d\u0131r? Farkl\u0131 \u00e7a\u011flarda, d\u00fc\u015fte nas\u0131l u\u00e7ulur ve bu u\u00e7u\u015flar nas\u0131l yorumlan\u0131r? \u0130zafiyet kuram\u0131 d\u00fc\u015flerin yorumlanmas\u0131n\u0131, d\u00fc\u015flerin do\u011fas\u0131 s\u00fcrrealizmi nas\u0131l etkilemi\u015ftir? Hepimiz d\u00fc\u015f g\u00f6rmenin ne oldu\u011funu biliriz, ama bir d\u00fc\u015f\u00fc, b\u0131rak\u0131n anlamland\u0131rmay\u0131, ba\u015fkalar\u0131na anlatman\u0131n da ne kadar g\u00fc\u00e7 oldu\u011funu biliriz. Bir d\u00fc\u015f\u00fc anlatmaya giri\u015fti\u011fimizde kelimelerin ne kadar kifayetsiz oldu\u011funu fark ederiz hemen. D\u00fc\u015fler, kelimelerin \u00f6tesindedir. Peki, “D\u00fc\u015f s\u00f6ylemi nas\u0131l olu\u015fur?” Pierre Sorlin bu soruya \u00fc\u00e7 katmanl\u0131 bir yan\u0131t veriyor: D\u00fc\u015fleri g\u00f6rd\u00fc\u011f\u00fcm\u00fcz anda zihnimizde olu\u015fan duyusal s\u00f6ylem; d\u00fc\u015f anlat\u0131m\u0131 s\u0131ras\u0131nda olu\u015fan s\u00f6zsel, sinemasal, resimsel s\u00f6ylem ve d\u00fc\u015flerin yorumlanmas\u0131 a\u015famas\u0131nda do\u011fan s\u00f6zsel s\u00f6ylem. \u00c7a\u011flar boyunca insan\u0131n d\u00fc\u015flere bu \u00fc\u00e7 katmanl\u0131 yakla\u015f\u0131m\u0131 toplumsal, k\u00fclt\u00fcrel ve tarihi olgulara paralel olarak evrilmi\u015ftir. D\u00fc\u015f S\u00f6ylemleri, bu etkenlerin, d\u00fc\u015flerin g\u00f6r\u00fclmesi ve anlat\u0131lmas\u0131ndaki yerini tart\u0131\u015f\u0131rken edebiyat, psikoloji, mitolojiden de yararlan\u0131yor. \u0130leti\u015fim, sinema ve sosyoloji gibi kom\u015fu disiplinlere de ba\u015fvuran Sorlin, Aristoteles, Freud, Jung, Coleridge, Homeros, Graham Greene, Ruskin gibi ki\u015filerle, hatta Kuran\u0131kerim ve Kitab\u0131 Mukaddes le bulu\u015fmam\u0131z\u0131 sa\u011flayarak bizi tarihsel, d\u00fc\u015f\u00fcnsel ve d\u00fc\u015fsel bir okuma \u015f\u00f6lenine \u00e7a\u011f\u0131r\u0131yor. Yazar, kitab\u0131n d\u00fc\u015fleri ele al\u0131\u015f tarz\u0131na \u015f\u00f6yle de\u011finiyor: “Bu bir tarih kitab\u0131 de\u011fil, d\u00fc\u015flerin gizemi konusunda, insani, temel, \u00e7a\u011flar boyu tekrarlanan yakla\u015f\u0131mlarla ilgilenen antropolojik bir \u00e7al\u0131\u015fmad\u0131r.” D\u00fc\u015f S\u00f6ylemleri sadece d\u00fc\u015flerin olu\u015fumu ve aktar\u0131lmas\u0131 \u00fczerinde d\u00fc\u015f\u00fcnenlerin de\u011fil, t\u00fcm bunlar\u0131n arka plan\u0131ndaki toplumsal, k\u00fclt\u00fcrel, tarihsel, sanatsal ve felsefi boyutu ke\u015ffetmek isteyen herkesin ilgiyle okuyaca\u011f\u0131 bir kitap.<\/p>\n","protected":false},"excerpt":{"rendered":"

D\u00fc\u015fler her zaman esrarengiz olmad\u0131klar\u0131 gibi, s\u0131rf ki\u015fisel sorunlardan ibaret de de\u011fildirler. Sadece hayali \u015feylere de\u011fil, tamamen somut bir \u015fekilde var olan durumlara ve daha da \u00f6nemlisi, ki\u015fiyi ku\u015fatan d\u00fcnyan\u0131n ko\u015fullar\u0131na da ba\u011fl\u0131d\u0131rlar. \u0130\u015f, maa\u015f, bo\u015f vakit u\u011fra\u015flar\u0131 gibi hepsi de gerek gruplar\u0131 gerekse bireyleri ilgilendiren konularla ba\u011flant\u0131l\u0131d\u0131rlar. Ayr\u0131ca, farkl\u0131 ki\u015filer ayn\u0131 durumu ya da […]<\/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-5892","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-psikoloji"},"yoast_head":"\nD\u00fc\u015f S\u00f6ylemleri | Pierre Sorlin - 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\/03\/18\/dus-soylemleri-pierre-sorlin\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"D\u00fc\u015f S\u00f6ylemleri | Pierre Sorlin\" \/>\n<meta property=\"og:description\" content=\"D\u00fc\u015fler her zaman esrarengiz olmad\u0131klar\u0131 gibi, s\u0131rf ki\u015fisel sorunlardan ibaret de de\u011fildirler. Sadece hayali \u015feylere de\u011fil, tamamen somut bir \u015fekilde var olan durumlara ve daha da \u00f6nemlisi, ki\u015fiyi ku\u015fatan d\u00fcnyan\u0131n ko\u015fullar\u0131na da ba\u011fl\u0131d\u0131rlar. \u0130\u015f, maa\u015f, bo\u015f vakit u\u011fra\u015flar\u0131 gibi hepsi de gerek gruplar\u0131 gerekse bireyleri ilgilendiren konularla ba\u011flant\u0131l\u0131d\u0131rlar. 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Sadece hayali \u015feylere de\u011fil, tamamen somut bir \u015fekilde var olan durumlara ve daha da \u00f6nemlisi, ki\u015fiyi ku\u015fatan d\u00fcnyan\u0131n ko\u015fullar\u0131na da ba\u011fl\u0131d\u0131rlar. \u0130\u015f, maa\u015f, bo\u015f vakit u\u011fra\u015flar\u0131 gibi hepsi de gerek gruplar\u0131 gerekse bireyleri ilgilendiren konularla ba\u011flant\u0131l\u0131d\u0131rlar. Ayr\u0131ca, farkl\u0131 ki\u015filer ayn\u0131 durumu ya da […]","og_url":"https:\/\/narteks.net\/index.php\/2011\/03\/18\/dus-soylemleri-pierre-sorlin\/","og_site_name":"narteks.net","article_published_time":"2011-03-18T10:13:43+00:00","og_image":[{"url":"http:\/\/img1.loadtr.com\/b-446779-D%C3%BC%C5%9F.jpg","type":"","width":"","height":""}],"author":"Tar\u0131k","twitter_card":"summary_large_image","twitter_creator":"@narteks","twitter_site":"@narteks","twitter_misc":{"Yazan:":"Tar\u0131k","Tahmini okuma s\u00fcresi":"12 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2011\/03\/18\/dus-soylemleri-pierre-sorlin\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2011\/03\/18\/dus-soylemleri-pierre-sorlin\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"D\u00fc\u015f S\u00f6ylemleri | Pierre Sorlin","datePublished":"2011-03-18T10:13:43+00:00","mainEntityOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2011\/03\/18\/dus-soylemleri-pierre-sorlin\/"},"wordCount":2420,"commentCount":0,"publisher":{"@id":"https:\/\/narteks.net\/#organization"},"image":{"@id":"https:\/\/narteks.net\/index.php\/2011\/03\/18\/dus-soylemleri-pierre-sorlin\/#primaryimage"},"thumbnailUrl":"http:\/\/img1.loadtr.com\/b-446779-D%C3%BC%C5%9F.jpg","articleSection":["Psikoloji"],"inLanguage":"tr","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/narteks.net\/index.php\/2011\/03\/18\/dus-soylemleri-pierre-sorlin\/#respond"]}]},{"@type":"WebPage","@id":"https:\/\/narteks.net\/index.php\/2011\/03\/18\/dus-soylemleri-pierre-sorlin\/","url":"https:\/\/narteks.net\/index.php\/2011\/03\/18\/dus-soylemleri-pierre-sorlin\/","name":"D\u00fc\u015f S\u00f6ylemleri | Pierre Sorlin - 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