{"id":5908,"date":"2011-04-06T14:03:56","date_gmt":"2011-04-06T11:03:56","guid":{"rendered":"http:\/\/localhost\/wordpress\/2011\/04\/06\/kafkanin-kederi-ahmet-umit\/"},"modified":"2011-04-06T14:03:56","modified_gmt":"2011-04-06T11:03:56","slug":"kafkanin-kederi-ahmet-umit","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2011\/04\/06\/kafkanin-kederi-ahmet-umit\/","title":{"rendered":"Kafka’n\u0131n Kederi | Ahmet \u00dcmit"},"content":{"rendered":"

E\u015f dost sohbetlerinde s\u0131rad\u0131\u015f\u0131 yazarlardan s\u00f6z a\u00e7\u0131l\u0131nca, akl\u0131ma \u00f6nce Kafka gelir. Bende bu d\u00fc\u015f\u00fcnceyi yaratan Kafka’n\u0131n yaz\u0131n alan\u0131nda biricik olmay\u0131 ba\u015farm\u0131\u015f, varolandan farkl\u0131 bir tarz ve y\u00f6ntemle metinler kaleme almas\u0131 de\u011fildir. Daha \u00e7ok onun metinlerinin sat\u0131r aralar\u0131ndan s\u0131zan kederdir; anlams\u0131z bir d\u00fcnyan\u0131n ortas\u0131nda koyula\u015f\u0131p duran k\u00fcl rengi bir keder. Belki Avusturya-Macaristan \u0130mparatorlu\u011fu’nda bir Yahudi olmas\u0131ndan kaynaklanmaktad\u0131r bu keder; belki Yahudi olmas\u0131na ra\u011fmen kendini Yahudi gibi hissedememesinden.<\/p>\n

Belki sa\u011fl\u0131kl\u0131, iri yar\u0131 bir baban\u0131n \u00e7elimsiz o\u011flu olmas\u0131ndan. Belki gen\u00e7 ya\u015fta onu kucaklayacak olan \u00f6l\u00fcm\u00fc \u00e7ok \u00f6nceden sezinlemesinden. Belki de kendisi yazd\u0131klar\u0131na inand\u0131\u011f\u0131 halde, insanlar\u0131n yazd\u0131klar\u0131n\u0131n k\u0131ymetini bilmemesinden.<\/p>\n

Ger\u00e7ekten de Franz Kafka 3 Haziran 1924 y\u0131l\u0131nda Viyana yak\u0131nlar\u0131ndaki Kierling Sanatoryumu’nda k\u0131rk bir ya\u015f\u0131nda hayata veda etti\u011finde hi\u00e7 de tan\u0131nan bir yazar de\u011fildi. \u00d6l\u00fcm\u00fcnden sonra da dostu Max Brod’un \u00e7abalar\u0131na kar\u015f\u0131n yaz\u0131n d\u00fcnyas\u0131, uzun y\u0131llar Kafka’yla ilgilenmemi\u015ftir. \u00d6yle ki, kitaplar\u0131n\u0131n yeniden bas\u0131m\u0131, ancak siyonizm yanl\u0131s\u0131 Schocken yay\u0131nevi taraf\u0131ndan yap\u0131labilmi\u015fti. Kitaplar\u0131n s\u00fcr\u00fcm\u00fc de pek \u00e7ok g\u00fc\u00e7l\u00fckle kar\u015f\u0131la\u015fm\u0131\u015ft\u0131.<\/p>\n

Max Brod’unkiler d\u0131\u015f\u0131nda, Kafka hakk\u0131ndaki ilk inceleme 1941’de Herbert Tauber taraf\u0131ndan Franz Kafka: Eserleri \u00dczerine Bir Yorum ad\u0131yla kitap olarak yay\u0131mlan\u0131r. Yine bir suskunluk d\u00f6nemi ba\u015flar. Bu d\u00f6nem, 1951’de G\u00fcnther Andres’in Kafka Pro et Contra adl\u0131, yank\u0131lar uyand\u0131ran incelemesine kadar s\u00fcrer. 1951’de yaz\u0131n d\u00fcnyas\u0131, art\u0131k bu al\u0131\u015f\u0131lmad\u0131k yazar\u0131 ke\u015ffetmi\u015ftir. O g\u00fcnden sonra Kafka ve yap\u0131tlar\u0131n\u0131n y\u00fckseli\u015f d\u00f6nemi ba\u015flar.<\/p>\n

\u00c7a\u011fda\u015f bir peygamber<\/em><\/p>\n

Kafka ve yap\u0131tlar\u0131n\u0131n tan\u0131nmas\u0131nda ku\u015fkusuz, arkada\u015f\u0131 Max Brod’un b\u00fcy\u00fck katk\u0131lar\u0131 olmu\u015ftu. Ama bu katk\u0131lar i\u00e7in Kafka, Brod taraf\u0131ndan yanl\u0131\u015f yorumlanman\u0131n bedelini de \u00f6deyecektir. Brod, Kafka’y\u0131 dinsel inan\u00e7lar\u0131n savunucusu; Protestanlar\u0131n diyalektik tanr\u0131bilimi, Kierkegaard a\u011f\u0131rl\u0131kl\u0131 bir varolu\u015f\u00e7u felsefe ve siyonist g\u00f6r\u00fc\u015flerin kar\u0131\u015f\u0131m\u0131 bir d\u00fc\u015f\u00fcncenin savunucusu olarak g\u00f6stermi\u015fti. B\u00f6ylece Kafka’n\u0131n yap\u0131tlar\u0131n\u0131n sanatsal i\u015flevi s\u0131n\u0131rland\u0131r\u0131lm\u0131\u015f oldu. Brod’un Kafka yap\u0131tlar\u0131 \u00fczerine d\u00fc\u015fen g\u00f6lgesi uzun y\u0131llar s\u00fcrd\u00fc. Daha sonra Kafka g\u00fcndeme gelip de ba\u011f\u0131ms\u0131z ara\u015ft\u0131rmalar yap\u0131lmaya ba\u015flan\u0131nca, Brod’un a\u011f\u0131r ipote\u011fi kalkt\u0131 ve Kafka, yap\u0131tlar\u0131yla yaz\u0131n tarihindeki yerini ald\u0131.<\/p>\n

Uzmanlar da t\u0131pk\u0131 dostu Max Brod gibi onun yap\u0131tlar\u0131 konusunda \u00e7ok farkl\u0131 de\u011ferlendirmelerde bulunmu\u015flard\u0131. Kafka’y\u0131 tanr\u0131bilimsel a\u00e7\u0131dan yorumlayanlar, onu toplumsal t\u0131kan\u0131\u015fa \u00e7\u00f6z\u00fcm arayan \u00e7a\u011fda\u015f bir peygamber olarak adland\u0131r\u0131rken, modernizmin temsilcileri, onu varolu\u015f\u00e7u felsefe y\u00f6ntemiyle d\u00fcnyay\u0131 \u00e7\u00f6z\u00fcmleyen ve gelece\u011fi mu\u015ftulayan bir yazar olarak de\u011ferlendirdiler. Marksistler ise Kafka konusunda iki farkl\u0131 g\u00f6r\u00fc\u015f geli\u015ftirdiler. Bir k\u0131sm\u0131, onu kapitalizmin \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fcn, \u00e7aresizli\u011fin yazar\u0131 olarak tan\u0131mlarken, \u00f6teki grup Kafka’y\u0131, Marks’\u0131n ‘meta feti\u015fizmi’ne ba\u011flad\u0131\u011f\u0131 ‘yabanc\u0131la\u015fma’ olgusunu en iyi anlatan yazar olarak de\u011ferlendirdi. Ama hakk\u0131ndaki de\u011ferlendirmeler ne olursa olsun Kafka, ya\u015fad\u0131\u011f\u0131 d\u00fcnyaya kar\u015f\u0131 sorumluluk hisseden yazarlar ku\u015fa\u011f\u0131ndand\u0131. Janouch, Kafka ile Konu\u015fmalar adl\u0131 kitab\u0131nda \u015funlar\u0131 s\u00f6yler: “\u0130nsanlar\u0131n \u00e7o\u011fu bireysel sorumlulu\u011funun fark\u0131nda olmaks\u0131z\u0131n ya\u015farlar; b\u00fct\u00fcn mutsuzluklar\u0131m\u0131z\u0131n as\u0131l \u00e7ekirde\u011fi i\u015fte burada gibime geliyor… G\u00fcnah, kendi \u00f6z g\u00f6revi kar\u015f\u0131s\u0131nda insan\u0131n gerilemesidir. Anlay\u0131\u015fs\u0131zl\u0131k, sab\u0131rs\u0131zl\u0131k, ihmal: \u0130\u015fte g\u00fcnah bu. Yazar\u0131n g\u00f6revi, bir kenara b\u0131rak\u0131lm\u0131\u015f ve \u00f6l\u00fcml\u00fc olan \u015feyi sonsuz ya\u015fama g\u00f6t\u00fcrmek; rastlant\u0131y\u0131, ya\u015fama uygun bir \u015feye d\u00f6n\u00fc\u015ft\u00fcrmektir.”<\/p>\n

Son nokta yok<\/em><\/p>\n

Kafka’n\u0131n, sanat\u00e7\u0131y\u0131 kendisini- b\u00f6yle b\u00fcy\u00fck bir misyonla g\u00f6revlendirmesini d\u0131\u015far\u0131dan bir kahramanl\u0131kla, mazlum insanlar\u0131 kurtarmay\u0131 ama\u00e7layan \u015f\u00f6valyelik duygusuyla kar\u0131\u015ft\u0131rmamak gerekir. Kafka, bu yetersiz, bu \u00e7\u00fcr\u00fcm\u00fc\u015f d\u00fcnyan\u0131n bir kurban\u0131, cinayetlerin tan\u0131\u011f\u0131 ve yarg\u0131c\u0131d\u0131r. Kendisini ifade edebilmenin, benli\u011fini koruyabilmenin belki de tek yolunun insanlar\u0131 ayd\u0131nlatan bir yazar olmaktan ge\u00e7ti\u011fine inanmaktad\u0131r. Yani g\u00f6revini, yaln\u0131zca ba\u015fkalar\u0131 i\u00e7in de\u011fil, ayn\u0131 zamanda kendisi i\u00e7in de yerine getirmektedir.<\/p>\n

Ya\u015fad\u0131\u011f\u0131 d\u00f6nemde toplumun yetersizli\u011fini, a\u015f\u0131lmas\u0131 gerekti\u011fini, yabanc\u0131la\u015fmay\u0131 anlatan tek yazar Kafka de\u011fildi. Ama Kafka, yap\u0131tlar\u0131n\u0131 kurarken \u00f6teki meslekta\u015flar\u0131ndan olduk\u00e7a farkl\u0131 bir y\u00f6ntem se\u00e7mi\u015ftir. De\u011fi\u015fim’de Gregor Samsa’n\u0131n hamam b\u00f6ce\u011fine d\u00f6n\u00fc\u015fmesi, Kay\u0131p (Amerika)’da Karl Rossmann’\u0131n aray\u0131\u015f\u0131, Dava’da Josef K’n\u0131n ka\u00e7\u0131\u015f \u00e7abalar\u0131, \u015eato’da K’n\u0131n \u015fatoya girme u\u011fra\u015f\u0131 y\u00f6r\u00fcngesinde geli\u015fen olaylar ger\u00e7ekte olduklar\u0131ndan farkl\u0131 anlamlar i\u00e7erirler. Kafka g\u00fcnl\u00fck ya\u015fam\u0131n tekd\u00fczeli\u011fini oldu\u011fu gibi anlatmak yerine, s\u0131k\u0131c\u0131 ger\u00e7ekli\u011fin s\u0131n\u0131rlar\u0131n\u0131 a\u015farak sembol ve imgelerden olu\u015fan bir labirent yaratm\u0131\u015ft\u0131r. Kafkaesk diye adland\u0131r\u0131lan bu labirent kurgusal bir yap\u0131 olmas\u0131na kar\u015f\u0131n g\u00fcn\u00fcm\u00fcz ger\u00e7eklerini de \u00e7arp\u0131c\u0131 bir bi\u00e7imde yans\u0131t\u0131r.<\/p>\n

Kafka metinlerinin \u00e7ok tart\u0131\u015f\u0131l\u0131r olmas\u0131n\u0131n bir ba\u015fka nedeni de a\u00e7\u0131k yap\u0131t olmalar\u0131ndand\u0131r. Belki de Hegel’in varolu\u015fu sistemlendirme giri\u015fimine kar\u015f\u0131 \u00e7\u0131kan Kierkegaard’\u0131n etkisiyle yap\u0131tlar\u0131n\u0131 kapal\u0131 sistemler olarak kurmaz. Son noktay\u0131 bir t\u00fcrl\u00fc koymaz. B\u00f6ylece okuru yap\u0131t\u0131n olu\u015fturulmas\u0131na kat\u0131lmaya \u00e7a\u011f\u0131r\u0131r. S\u00f6zc\u00fckleri okuru uyar\u0131r, bilince, d\u00fc\u015f g\u00fcc\u00fcne, duygulara seslenir, metindeki belirsizli\u011fi okurun gidermesini, \u00f6yk\u00fcy\u00fc okurun bi\u00e7imlendirmesini ister. Kafka’n\u0131n kulland\u0131\u011f\u0131 simgeler farkl\u0131 k\u00fclt\u00fcr ve farkl\u0131 d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne sahip gruplar \u00fczerinde farkl\u0131 etki uyand\u0131r\u0131r. Hakk\u0131nda farkl\u0131 yorumlar\u0131n \u00e7oklu\u011fu da bundan kaynaklanmaktad\u0131r. Ama t\u00fcm bu yorumlar, yap\u0131t\u0131 yer yer a\u00e7\u0131klayabilse de sonuna kadar gidemez; Kafka’n\u0131n yap\u0131t\u0131 hep a\u00e7\u0131k kal\u0131r.<\/p>\n

Bir \u00e7\u0131k\u0131\u015f yolu<\/em><\/p>\n

Kafka’n\u0131n h\u00e2l\u00e2 g\u00fcncel olmas\u0131na gelince, bu konuda da olduk\u00e7a farkl\u0131 g\u00f6r\u00fc\u015fler vard\u0131r. Kimileri onun anlatt\u0131\u011f\u0131 sorunsallar\u0131n h\u00e2l\u00e2 ge\u00e7erli olmas\u0131na ba\u011flar bu durumu. Ger\u00e7ekten de insanl\u0131k hen\u00fcz yabanc\u0131la\u015fma sorunsal\u0131n\u0131 a\u015famam\u0131\u015ft\u0131r. Hatta daha beter bir durum s\u00f6z konusudur. G\u00fcn\u00fcm\u00fcz t\u00fcketim toplumlar\u0131nda “meta feti\u015fizmi”nin en parlak g\u00fcnlerini ya\u015fad\u0131\u011f\u0131, konfor duygusunun insan\u0131n tinsel d\u00fcnyas\u0131n\u0131 \u00f6ld\u00fcrd\u00fc\u011f\u00fc, Kafka’n\u0131n anatemalar\u0131ndan biri olan bu konunun h\u00e2l\u00e2 g\u00fcndemde olmas\u0131 nedeniyle yazar\u0131n ve yap\u0131tlar\u0131n\u0131n h\u00e2l\u00e2 g\u00fcncel oldu\u011fu rahatl\u0131kla s\u00f6ylenebilir. Bu g\u00f6r\u00fc\u015f do\u011fru olmakla birlikte eksiktir. \u00c7\u00fcnk\u00fc Kafka bir sanat\u00e7\u0131d\u0131r. Onu yaln\u0131zca yap\u0131tlar\u0131n\u0131n i\u00e7eri\u011fi ile de\u011ferlendirmek yanl\u0131\u015f olur. Kafka, s\u00f6yleyeceklerini sanatsal bir bi\u00e7im i\u00e7inde iletir. Bir sanat\u00e7\u0131n\u0131n ak\u0131l ustal\u0131\u011f\u0131 ve de\u011feri, se\u00e7ti\u011fi i\u00e7erikten \u00e7ok kurdu\u011fu estetik yap\u0131da sakl\u0131d\u0131r. S\u00f6yleyecekleri bu yap\u0131da i\u00e7selle\u015fmektedir. Kafka’y\u0131 ve yap\u0131tlar\u0131ndaki i\u00e7eri\u011fi zaman\u0131n y\u0131prat\u0131c\u0131l\u0131\u011f\u0131na kar\u015f\u0131 koruyan, i\u015fte bu g\u00fczel ve farkl\u0131 olan bi\u00e7imdir. Aksi taktirde, Kafka’y\u0131 yabanc\u0131la\u015fma konusunu \u00e7ok daha kapsaml\u0131 olarak anlatan, hatta daha da ileri giderek \u00e7\u00f6z\u00fcmler \u00f6neren filozoflarla k\u0131yaslamak gerekirdi ki, bu da bir ozanla bir bilim adam\u0131n\u0131 k\u0131yaslamak kadar sa\u00e7ma olurdu.<\/p>\n

Hi\u00e7 ku\u015fku yok ki, Kafka’n\u0131n g\u00fcncelli\u011fini yitirmemi\u015f olu\u015fu, onun yaratma g\u00fcc\u00fcnde sakl\u0131d\u0131r. Bu b\u00fcy\u00fck ozan, sembol ve mitlerle g\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131n\u0131n bir benzerini yaratm\u0131\u015ft\u0131r. Kafka’n\u0131n yaratt\u0131\u011f\u0131 d\u00fcnya, bizim d\u00fcnyam\u0131z\u0131n bir aynas\u0131d\u0131r. Belki g\u00f6r\u00fcnt\u00fc bi\u00e7imleri deforme edilmi\u015ftir, ama i\u00e7erik ger\u00e7ek d\u00fcnya ile t\u0131pat\u0131p ayn\u0131d\u0131r. Ayn\u0131 tarz\u0131 resimde Picasso, m\u00fczikte Stravinski’de g\u00f6r\u00fcr\u00fcz. Ge\u00e7mi\u015f sanat bi\u00e7imlerinin \u00f6z\u00fcmsenmesinden do\u011fan yeni ve hi\u00e7 kullan\u0131lmam\u0131\u015f bi\u00e7imler yaratmaya do\u011fru co\u015fkulu at\u0131l\u0131m duygusu. Belki de Kafka’n\u0131n simgeleri ya\u015fanan olaylar\u0131n i\u00e7eri\u011fine daha uygun bi\u00e7imlerdir. Bu anlamda t\u00fcm al\u00e7akg\u00f6n\u00fcll\u00fcl\u00fc\u011f\u00fcne kar\u015f\u0131n, Kafka’n\u0131n do\u011fadan da, tarihten de daha iyi bir tasar\u0131mc\u0131 oldu\u011fu bile s\u00f6ylenebilir. Kafka’n\u0131n d\u00fcnyas\u0131na girdi\u011fimizde, devletin, ailenin, \u015firketlerin, resmi ve \u00f6zel kurulu\u015flar\u0131n kar\u015f\u0131s\u0131nda benli\u011fi ve istekleri g\u00f6zard\u0131 edilen insanla kar\u015f\u0131la\u015f\u0131r\u0131z, her t\u00fcrl\u00fc olumsuzlu\u011fa kar\u015f\u0131n h\u00e2l\u00e2 bir \u00e7\u0131k\u0131\u015f yolu arayan, umuda bir inan\u00e7 gibi sar\u0131lan insanla. Kafka, bu evrensel ger\u00e7ekli\u011fin \u015fiirini sunar bize.<\/p>\n

Yaz\u0131m\u0131n ba\u015f\u0131nda bahsetti\u011fim gibi, Kafka, k\u0131rk bir ya\u015f\u0131nda hayata veda etti\u011finde hi\u00e7 de tan\u0131nan bir yazar de\u011fildi ama kendisi fark\u0131na varmasa da bu k\u0131sa s\u00fcreye daha \u00f6nce benzeri olmayan yap\u0131tlar s\u0131\u011fd\u0131rarak, kendisi gibi 1880 y\u0131l\u0131n\u0131n ba\u015flar\u0131nda do\u011fmu\u015f; Stravinski, Webern, Bartok, Apollinaire, Musil, Joyce, Picasso, Brague gibi sanatta b\u00fcy\u00fck de\u011fi\u015fimleri ger\u00e7ekle\u015ftiren yenilik\u00e7iler ku\u015fa\u011f\u0131n\u0131n aras\u0131nda yer almay\u0131 ba\u015fard\u0131. Az i\u015f de\u011fil. Yine de insan, ke\u015fke sa\u011fken kendisi de g\u00f6rebilseydi demeden edemiyor.<\/p>\n","protected":false},"excerpt":{"rendered":"

E\u015f dost sohbetlerinde s\u0131rad\u0131\u015f\u0131 yazarlardan s\u00f6z a\u00e7\u0131l\u0131nca, akl\u0131ma \u00f6nce Kafka gelir. Bende bu d\u00fc\u015f\u00fcnceyi yaratan Kafka’n\u0131n yaz\u0131n alan\u0131nda biricik olmay\u0131 ba\u015farm\u0131\u015f, varolandan farkl\u0131 bir tarz ve y\u00f6ntemle metinler kaleme almas\u0131 de\u011fildir. Daha \u00e7ok onun metinlerinin sat\u0131r aralar\u0131ndan s\u0131zan kederdir; anlams\u0131z bir d\u00fcnyan\u0131n ortas\u0131nda koyula\u015f\u0131p duran k\u00fcl rengi bir keder. Belki Avusturya-Macaristan \u0130mparatorlu\u011fu’nda bir Yahudi olmas\u0131ndan […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[134],"tags":[],"class_list":{"0":"post-5908","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-kuram"},"yoast_head":"\nKafka'n\u0131n Kederi | Ahmet \u00dcmit - 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\/04\/06\/kafkanin-kederi-ahmet-umit\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Kafka'n\u0131n Kederi | Ahmet \u00dcmit\" \/>\n<meta property=\"og:description\" content=\"E\u015f dost sohbetlerinde s\u0131rad\u0131\u015f\u0131 yazarlardan s\u00f6z a\u00e7\u0131l\u0131nca, akl\u0131ma \u00f6nce Kafka gelir. Bende bu d\u00fc\u015f\u00fcnceyi yaratan Kafka’n\u0131n yaz\u0131n alan\u0131nda biricik olmay\u0131 ba\u015farm\u0131\u015f, varolandan farkl\u0131 bir tarz ve y\u00f6ntemle metinler kaleme almas\u0131 de\u011fildir. Daha \u00e7ok onun metinlerinin sat\u0131r aralar\u0131ndan s\u0131zan kederdir; anlams\u0131z bir d\u00fcnyan\u0131n ortas\u0131nda koyula\u015f\u0131p duran k\u00fcl rengi bir keder. Belki Avusturya-Macaristan \u0130mparatorlu\u011fu’nda bir Yahudi olmas\u0131ndan […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/narteks.net\/index.php\/2011\/04\/06\/kafkanin-kederi-ahmet-umit\/\" \/>\n<meta property=\"og:site_name\" content=\"narteks.net\" \/>\n<meta property=\"article:published_time\" content=\"2011-04-06T11:03:56+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=\"8 dakika\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/04\/06\/kafkanin-kederi-ahmet-umit\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/04\/06\/kafkanin-kederi-ahmet-umit\/\"},\"author\":{\"name\":\"Tar\u0131k\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca\"},\"headline\":\"Kafka’n\u0131n Kederi | Ahmet \u00dcmit\",\"datePublished\":\"2011-04-06T11:03:56+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/04\/06\/kafkanin-kederi-ahmet-umit\/\"},\"wordCount\":1650,\"commentCount\":0,\"publisher\":{\"@id\":\"https:\/\/narteks.net\/#organization\"},\"articleSection\":[\"Kuram\"],\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\/\/narteks.net\/index.php\/2011\/04\/06\/kafkanin-kederi-ahmet-umit\/#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/04\/06\/kafkanin-kederi-ahmet-umit\/\",\"url\":\"https:\/\/narteks.net\/index.php\/2011\/04\/06\/kafkanin-kederi-ahmet-umit\/\",\"name\":\"Kafka'n\u0131n Kederi | Ahmet \u00dcmit - 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Belki Avusturya-Macaristan \u0130mparatorlu\u011fu’nda bir Yahudi olmas\u0131ndan […]","og_url":"https:\/\/narteks.net\/index.php\/2011\/04\/06\/kafkanin-kederi-ahmet-umit\/","og_site_name":"narteks.net","article_published_time":"2011-04-06T11:03:56+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":"8 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2011\/04\/06\/kafkanin-kederi-ahmet-umit\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2011\/04\/06\/kafkanin-kederi-ahmet-umit\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"Kafka’n\u0131n Kederi | Ahmet \u00dcmit","datePublished":"2011-04-06T11:03:56+00:00","mainEntityOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2011\/04\/06\/kafkanin-kederi-ahmet-umit\/"},"wordCount":1650,"commentCount":0,"publisher":{"@id":"https:\/\/narteks.net\/#organization"},"articleSection":["Kuram"],"inLanguage":"tr","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/narteks.net\/index.php\/2011\/04\/06\/kafkanin-kederi-ahmet-umit\/#respond"]}]},{"@type":"WebPage","@id":"https:\/\/narteks.net\/index.php\/2011\/04\/06\/kafkanin-kederi-ahmet-umit\/","url":"https:\/\/narteks.net\/index.php\/2011\/04\/06\/kafkanin-kederi-ahmet-umit\/","name":"Kafka'n\u0131n Kederi | Ahmet \u00dcmit - 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