{"id":5933,"date":"2011-05-17T10:56:14","date_gmt":"2011-05-17T07:56:14","guid":{"rendered":"http:\/\/localhost\/wordpress\/2011\/05\/17\/durtulerin-dansi-prof-drahmet-inam\/"},"modified":"2011-05-17T10:56:14","modified_gmt":"2011-05-17T07:56:14","slug":"durtulerin-dansi-prof-drahmet-inam","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2011\/05\/17\/durtulerin-dansi-prof-drahmet-inam\/","title":{"rendered":"D\u00fcrt\u00fclerin Dans\u0131 | Prof. Dr.Ahmet \u0130nam"},"content":{"rendered":"![](\"http:\/\/simgesiir.files.wordpress.com\/2009\/12\/ahmet_inam.jpg\")
\u0130nsan d\u00fcrt\u00fclen bir varl\u0131k. Nerelerinden? Bedeninden \u00f6ncelikle, somatik d\u00fcrt\u00fc, bedenimizden gelen, t\u00fcr\u00fcm\u00fcz\u00fcn t\u00fcm bireylerine \u00f6zg\u00fc harekete ge\u00e7irici, k\u0131m\u0131ldat\u0131c\u0131 g\u00fcd\u00fc. Thumotik d\u00fcrt\u00fc, duygular\u0131m\u0131zdan kaynaklan\u0131yor. Noetik d\u00fcrt\u00fc, d\u00fc\u015f\u00fcncelerimizden 0ikotik.d\u00fcrt\u00fc ise, \u00e7evremizden geliyor. D\u00fcrt\u00fcler sa\u011fana\u011f\u0131 alt\u0131nda ya\u015f\u0131yoruz.<\/p>\n
D\u00fcrt\u00fclere, k\u0131m\u0131ldat\u0131c\u0131lar da diyebiliriz; harekete ge\u00e7iriyor bizi. Bat\u0131 dillerinde, Instinkt ya da Instinct (in-stinguere), Trieb, Drive, bu hareket ettirici \u00f6zelli\u011fi g\u00f6steriyor. Almancada Trieb\u2019den t\u00fcretilen Getriebe, harekete, canl\u0131l\u0131\u011fa dikkatimizi \u00e7ekiyor. Ya\u015fam\u0131n \u00e7ekirde\u011finde devingenlik (dinamizm) var, d\u00fcrt\u00fclerle k\u0131p\u0131rdayan bir canl\u0131l\u0131k ya\u015fan\u0131yor.<\/p>\n
D\u00fcrt\u00fc, bir canl\u0131l\u0131\u011fa, tazeli\u011fe, yenilenmeye i\u015faret ediyor. Yenilenmenin oldu\u011fu yerde elbette Nietzsche var. D\u00fcrt\u00fc, genellikle, somatik boyutuyla s\u0131n\u0131rl\u0131 g\u00f6r\u00fcld\u00fc\u011f\u00fc i\u00e7in, k\u00f6r d\u00fcrt\u00fc olarak anla\u015f\u0131l\u0131r. Do\u011fadan gelen, kendimizin katk\u0131da bulunamad\u0131\u011f\u0131, bizi tutsak alan, s\u00fcr\u00fckleyen g\u00fc\u00e7. Ak\u0131l ise, egemen oldu\u011fumuz, bilin\u00e7li olarak ya\u015fad\u0131\u011f\u0131m\u0131z g\u00fcc\u00fcm\u00fczd\u00fcr. Ak\u0131l \u0131\u015f\u0131k, ayd\u0131nl\u0131k, d\u00fcrt\u00fcler ise k\u00f6rd\u00fcr. D\u00fcrt\u00fclerin eline d\u00fc\u015fm\u00fc\u015f insan s\u00fcr\u00fcklenir durur. (Almanca da: Treibeis: y\u00fczen buz, Treibmine, serseri may\u0131n!) Ak\u0131l, d\u00fcrt\u00fcleri d\u00fczene sokar, dengeler, yerli yerine yerle\u015ftirir. Platon\u2019dan bu yana Ak\u0131l Egemen bak\u0131\u015f\u0131 kabaca b\u00f6yle \u00f6zetleyebiliriz.<\/p>\n
Akl\u0131n ayd\u0131nlat\u0131c\u0131 yorumunu ba\u015faran insan, akl\u0131n \u0131\u015f\u0131\u011f\u0131n\u0131 yeterince ta\u015f\u0131yamad\u0131. Nietzsche\u2019nin akla olan isyan\u0131, akl\u0131n yorumuna olan isyan\u0131d\u0131r. Ak\u0131l kendini yenileyememi\u015f, daha do\u011frusu, insan, ak\u0131l anlay\u0131\u015f\u0131n\u0131, ya\u015fam\u0131n devingenli\u011fine yak\u0131\u015f\u0131r bi\u00e7imde yorumlayamam\u0131\u015f, ak\u0131l, kar\u015f\u0131t\u0131 olan bir kavrama, d\u00fcrt\u00fclerin karanl\u0131\u011f\u0131na s\u00fcr\u00fcklenmi\u015ftir. Hegel\u2019de tarih olmu\u015f, tahrip edici ideolojilerin s\u00f6m\u00fcrd\u00fc\u011f\u00fc, d\u00fcrt\u00fclerin maskaras\u0131 durumuna d\u00fc\u015fm\u00fc\u015ft\u00fcr. K\u00f6r d\u00fcrt\u00fcleriyle g\u00fcc\u00fc ele ge\u00e7irmek, kendi d\u00fcnya g\u00f6r\u00fc\u015flerini hakl\u0131 k\u0131lmak isteyenler, bilimi, onunla birlikte, akla uygunlu\u011fu (Ratianalit\u00e4t, rationality) kendi ama\u00e7lar\u0131 do\u011frultusunda kullanabilmi\u015flerdir. (Bu konuda Feyerabend\u2019\u0131n \u00e7al\u0131\u015fmalar\u0131na bak\u0131labilir!) Post-modernist \u00e7\u0131k\u0131\u015f, ak\u0131l yorumlar\u0131n\u0131n foyas\u0131n\u0131 meydana \u00e7\u0131kard\u0131.<\/p>\n
Ak\u0131l, bir Referenz olarak, yorumlanan olarak anlam\u0131n\u0131 (Reference, Bedeutung) yitirmedi. Yorumlar\u0131 \u00e7o\u011fald\u0131, zaman zaman karma kar\u0131\u015f\u0131k bir g\u00f6r\u00fcn\u00fcm g\u00f6sterdi. (T\u0131pk\u0131, tarihte Ven\u00fcs gezegenine, \u201csabah y\u0131ld\u0131z\u0131\u201d, \u201cak\u015fam y\u0131ld\u0131z\u0131\u201d gibi iki ayr\u0131 man\u00e2 (sinn, sense) verili\u015fi gibi!) Akl\u0131n yorumlar\u0131 (Senses, sinne) akl\u0131 ortadan kald\u0131rmad\u0131, akl\u0131n ortadan kald\u0131r\u0131lmas\u0131 ancak ak\u0131lla ger\u00e7ekle\u015ftirilebilir. Bu yorumuyla Ding an sich olarak, kendi ba\u015f\u0131na ak\u0131l, orada; olup biteni seyrediyor olsa gerek.<\/p>\n
Nietzsche\u2019nin feryad\u0131, kendi yorumunu, tek do\u011fru ak\u0131l yorumu sanan; yorum oldu\u011funu \u201csanmak\u201d bir yana, ger\u00e7e\u011fin, olup bitenin kendisi olarak g\u00f6ren anlay\u0131\u015fa kar\u015f\u0131yd\u0131. Nihilismus, bu a\u00e7\u0131dan gerekliydi: Egemen anlay\u0131\u015flar\u0131 k\u00f6k\u00fcnden sars\u0131p, ya\u015fayana, canl\u0131l\u0131\u011fa, devinene, d\u00fcrt\u00fclerle can bulana geri d\u00f6nmek. (Almanca\u2019da \u201cPflanzen treiben\u201d, bitkileri sera\u2019da, vaktinden \u00f6nce yeti\u015ftirmek demek. Treibhaus ise sera anlam\u0131na geliyor. Treibhaus Pflanze, sera bitkisi s\u00f6z\u00fc, nazl\u0131 b\u00fcy\u00fct\u00fclm\u00fc\u015f ki\u015filer i\u00e7in kullan\u0131l\u0131yor!) D\u00fcrt\u00fcn\u00fcn, Almanca\u2019daki \u201cyeti\u015ftirme\u201d \u00e7a\u011fr\u0131\u015f\u0131m\u0131na dikkat edilsin: B\u00fcy\u00fcme, g\u00fc\u00e7lenme, can bulma d\u00fcrt\u00fcyle ger\u00e7ekle\u015fiyor. D\u00fcrt\u00fclere a\u00e7\u0131k olmal\u0131 insan, ya\u015fama a\u00e7\u0131k olmal\u0131: Ya\u015fama giden yolllara kavramlarla, y\u0131pranm\u0131\u015f bak\u0131\u015f a\u00e7\u0131lar\u0131yla, inan\u00e7 d\u00fczenleriyle, kendini ya\u015fam\u0131n canl\u0131l\u0131\u011f\u0131ndan koparm\u0131\u015f, \u015fen olmayan bilim yorumlar\u0131yla engeller konmu\u015f, duvarlar \u00f6r\u00fclm\u00fc\u015ft\u00fcr. Tek bir d\u00fcrt\u00fc insan\u0131 ele ge\u00e7irmi\u015f, di\u011fer d\u00fcrt\u00fcleri ortadan kald\u0131rm\u0131\u015ft\u0131r. (\u00d6rne\u011fin, Friedrich Nietzsche, Saemtliche. Werke: Kritische Studienausgabe, 15 cilt, derleyen Giorgia Colli ve Mazzino Montinari, De\u2026 Gruyter, Berlin, 1980, cilt 9, s. 71-72) Bu d\u00fcrt\u00fcler diktat\u00f6rl\u00fc\u011f\u00fcne kar\u015f\u0131 sava\u015f ba\u015flat\u0131p, d\u00fcrt\u00fcler anar\u015fisi yaratarak, diktat\u00f6rl\u00fc\u011f\u00fc y\u0131kmal\u0131d\u0131r.<\/p>\n
Nietzsche\u2019nin d\u00fcrt\u00fcs\u00fcn\u00fcn T\u00fcrk\u00e7e\u2019deki uygun kar\u015f\u0131l\u0131\u011f\u0131 i\u00e7g\u00fcd\u00fcd\u00fcr. G\u00fcd\u00fcy\u00fc \u201cmotif\u201din kar\u015f\u0131l\u0131\u011f\u0131 olarak al\u0131rsak, Latince\u2019deki movere, hareket ettirmek, k\u0131m\u0131ldatmak fiilinden \u201cd\u00fcrt\u00fc\u201ddeki hareketi yakalayabiliriz. G\u00fcd\u00fc, harekete ge\u00e7iren (in Bewegung setzen) dir, eski dilde s\u00f6ylersek \u201csaik\u201ddir. G\u00fctmek, harekete ge\u00e7irmenin yan\u0131nda te\u015fvik etmek, y\u00f6nlendirmek anlamlar\u0131n\u0131 da i\u00e7erir. Y\u00f6nlendirmek i\u00e7ten gelir, bundan dolay\u0131 i\u00e7g\u00fcd\u00fcd\u00fcr, Nietzsche\u2019nin anlatmak istedi\u011fi T\u00fcrk\u00e7e\u2019de. D\u0131\u015far\u0131dan buyurulan, dayat\u0131lan de\u011fildir. Bir kendili\u011findenlik (Spontaneit\u00e4t, Spontanit\u00e4t) dir. \u0130\u00e7imizden geldi\u011fi gibi oland\u0131r. Bize \u00f6zg\u00fcd\u00fcr (Eigenschaft). \u0130\u00e7-g\u00fcd\u00fc, somatik, bedensel kaynaktan gelebildi\u011fi gibi, yaz\u0131m\u0131n ba\u015f\u0131nda and\u0131\u011f\u0131m di\u011fer \u00fc\u00e7 alandan da harekete ge\u00e7ebilir. \u201cD\u00fcrtmez\u201d yaln\u0131zca, \u201csevk eder\u201d, y\u00f6nlendirir, i\u00e7tendir. \u0130ki anlam\u0131yla da: \u0130\u00e7imizde olan, bizim olan, i\u00e7selle\u015ftirdi\u011fimiz, \u00f6z\u00fcmsedi\u011fimizdir; i\u00e7imize sindirdi\u011fimizdir. D\u0131\u015far\u0131dan \u00fczerimize yama gibi yap\u0131\u015ft\u0131r\u0131lm\u0131\u015f de\u011fildir. Samimidir, kendini maskelerle ortaya koymaz.<\/p>\n
Oysa \u00e7a\u011f\u0131n bilgisi, kavramlar\u0131 \u201ci\u00e7tenlikten\u201d \u201ci\u00e7ten\u201d (\u0130nnerlichkeit) yoksundurlar. Ezberci, papa\u011fan olmu\u015ftur insan. \u0130\u00e7inde bilgisi yoktur; bilgi kal\u0131plar, bi\u00e7imler olarak \u201cd\u0131\u015far\u0131dan\u201d, \u201ckutulardan\u201d, dayat\u0131lan e\u011fitim d\u00fczenlerinin k\u00f6r i\u015fleyi\u015finden gelmektedir. Nietzsche\u2019nin feryad\u0131 budur: Bilgiyi D\u00fcrt\u00fcsel k\u0131lal\u0131m! (Bu yorumlar\u0131m i\u00e7in, \u00f6rne\u011fin, Der Wille zur Macht\u2019\u0131n 430, 439, 440. B\u00f6l\u00fcmlerine bak\u0131labilir; Kr\u00f6ner, Stultgart,1996) Bilgiyi d\u00fcrt\u00fcsel k\u0131lmak, bilginin benli\u011fimizin bir par\u00e7as\u0131 olmas\u0131 demektir. Yaln\u0131z bilgimizi de\u011fil, eylemlerimizi de d\u00fcrt\u00fcsel k\u0131labiliriz. Deha d\u00fcrt\u00fcye dayan\u0131r. Mutluluk, yetkin eylem,d\u00fcrt\u00fcden gelendir: \u0130\u00e7den gelen, i\u00e7ten oldu\u011fu gibi gelen; yaln\u0131z bedensel duygusal, d\u00fc\u015f\u00fcnsel anlam\u0131yla i\u00e7ten de\u011fil, ya\u015famdan gelendir. \u0130\u00e7-g\u00fcd\u00fc, (eski dilde sevk-i tabii, garize, insiyak) has (eigentlich!) oland\u0131r, otantik oland\u0131r.<\/p>\n
Nietzsche, insan sa\u011fl\u0131\u011f\u0131na yak\u0131\u015fan bilgi ve eylemin ard\u0131ndad\u0131r. (\u00d6rne\u011fin, \u015een Bilim ve Ecce Homo bu a\u00e7\u0131dan incelenebilir.) Ben b\u00f6ylesi bir tav\u0131rla yap\u0131lan bilgi ve akl\u0131n yap\u0131s\u0131n\u0131 inceleme \u00e7abalar\u0131na s\u0131ras\u0131yla Epist\u00eamiatri, Nousiatri, Bilgi Sa\u011fl\u0131\u011f\u0131, Ak\u0131l Sa\u011fl\u0131\u011f\u0131 \u00e7al\u0131\u015fmalar\u0131 diyorum. \u0130lk Epist\u00eamiatrist Sokrates\u2019ti. (Belki \u00f6l\u00fcrken Asklepios\u2019a bir horoz bor\u00e7lu oldu\u011funu s\u00f6ylemesi, bu, bilgideki sa\u011fl\u0131\u011fa g\u00f6sterdi\u011fi titizliktendi!) \u00c7a\u011f\u0131n koku\u015fan bilgisi, koku\u015fan de\u011ferleri, bilgi ve ak\u0131l sa\u011fl\u0131\u011f\u0131m\u0131z\u0131 bozuyordu. \u00dcst\u00fcn insan (\u00dcbermensch) bu sa\u011fl\u0131\u011fa eri\u015fmi\u015f insand\u0131: D\u00fcrt\u00fclerinin \u00f6n\u00fc a\u00e7\u0131kt\u0131. D\u00fcrt\u00fclerinin zenginli\u011fi i\u00e7inde, sanki bir d\u00fcrt\u00fcler cumhuriyeti i\u00e7inde ya\u015f\u0131yordu. Doya doya insan olmak, d\u00fcrt\u00fcler zenginli\u011fini, i\u00e7g\u00fcd\u00fcler zenginli\u011fine d\u00f6n\u00fc\u015ft\u00fcrebilmek, bu zenginli\u011fi bir ahenk, bir dinamik uyum i\u00e7inde, \u00e7eli\u015fkiler, ini\u015f \u00e7\u0131k\u0131\u015flar, umutlar, umutsuzluklar, beklentiler ve d\u00fc\u015fk\u0131r\u0131kl\u0131klar\u0131 i\u00e7inde ya\u015fayabilmek demekti.<\/p>\n
Sa\u011fl\u0131kl\u0131 bilgi, i\u00e7lenmi\u015f, i\u00e7imizin olmu\u015f, ya\u015fam\u0131n i\u00e7inde, onunla devinen, d\u00f6n\u00fc\u015fen, canlanan, eskiyen, yenilenen, \u00e7\u00f6ken, doru\u011fa \u00e7\u0131kan: Y\u00fcre\u011fi ya\u015famla atan bilgidir. \u201cYa\u015fam\u201d burada gizemli bir \u201ckavram\u201d de\u011fil, bir gizemli k\u0131lma amac\u0131 da yok ya\u015fam\u0131: D\u00fc\u015f\u00fcncenin ya\u015fama uzak d\u00fc\u015fmesi, yabanc\u0131la\u015fmas\u0131, hastalanmas\u0131 \u00f6nlenmek isteniyor. D\u00fcrt\u00fclerden uzak d\u00fc\u015f\u00fcnce, hastad\u0131r: Kavramlar hastanesinin karanl\u0131k odalar\u0131ndan, k\u00fclt\u00fcr\u00fcn t\u00fcm\u00fcne hastal\u0131k yayar: K\u00fclt\u00fcr, do\u011fadan uzakla\u015f\u0131r, yalanc\u0131 k\u00fclt\u00fcr olur; sahteci k\u00fclt\u00fcr: Ya\u015fam\u0131 \u00f6rten k\u00fclt\u00fcr. \u0130nsan, Homo Mendax\u2019a, yalan s\u00f6yleyen insana d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n
D\u00fcrt\u00fclerin \u00e7o\u011fullu\u011fu, tek bir d\u00fcrt\u00fcn\u00fcn insan\u0131 ele ge\u00e7irip yozla\u015ft\u0131rmas\u0131n\u0131 \u00f6nleyecek; ya\u015fam, zenginli\u011fini d\u00fcrt\u00fclerin zenginli\u011fi ile sa\u011flayacakt\u0131r; d\u00fcrt\u00fcler birbirleriyle sava\u015facak, bu sava\u015f\u0131n uyumu, canl\u0131, ate\u015f gibi insan\u0131 ortaya \u00e7\u0131karacakt\u0131r. \u0130nsan, i\u00e7inin i\u00e7inde yanan ate\u015fte, ya\u015famdaki ate\u015fte, gelece\u011fin belirsiz alacakaranl\u0131\u011f\u0131na d\u00fcrt\u00fclerinin dans\u0131yla y\u00fcr\u00fcyecektir. (Elbette ate\u015fi yak\u0131p, d\u00fcrt\u00fclerine dans edebilecekleri \u201ctrajik\u201d \u015f\u00f6leni haz\u0131rlayabilirse!)<\/p>\n
\u0130nsan hala bilgisini d\u00fcrt\u00fcye d\u00f6n\u00fc\u015ft\u00fcremedi. Teknolojiyi i\u00e7selle\u015ftiremedi. G\u00f6nl\u00fc ile bilgisi aras\u0131ndaki u\u00e7urumu nas\u0131l kapatabilece\u011fini o denli denemesine kar\u015f\u0131n, hala \u00f6\u011frenmi\u015f gibi g\u00f6r\u00fcnm\u00fcyor.<\/p>\n
D\u00fcrt\u00fclerin Dans\u0131 | Prof. Dr.Ahmet \u0130nam<\/p>\n","protected":false},"excerpt":{"rendered":"
\u0130nsan d\u00fcrt\u00fclen bir varl\u0131k. Nerelerinden? Bedeninden \u00f6ncelikle, somatik d\u00fcrt\u00fc, bedenimizden gelen, t\u00fcr\u00fcm\u00fcz\u00fcn t\u00fcm bireylerine \u00f6zg\u00fc harekete ge\u00e7irici, k\u0131m\u0131ldat\u0131c\u0131 g\u00fcd\u00fc. Thumotik d\u00fcrt\u00fc, duygular\u0131m\u0131zdan kaynaklan\u0131yor. Noetik d\u00fcrt\u00fc, d\u00fc\u015f\u00fcncelerimizden 0ikotik.d\u00fcrt\u00fc ise, \u00e7evremizden geliyor. D\u00fcrt\u00fcler sa\u011fana\u011f\u0131 alt\u0131nda ya\u015f\u0131yoruz. D\u00fcrt\u00fclere, k\u0131m\u0131ldat\u0131c\u0131lar da diyebiliriz; harekete ge\u00e7iriyor bizi. Bat\u0131 dillerinde, Instinkt ya da Instinct (in-stinguere), Trieb, Drive, bu hareket ettirici \u00f6zelli\u011fi g\u00f6steriyor. […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[103],"tags":[],"class_list":{"0":"post-5933","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-felsefe-genel"},"yoast_head":"\n
D\u00fcrt\u00fclerin Dans\u0131 | Prof. Dr.Ahmet \u0130nam - 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\/05\/17\/durtulerin-dansi-prof-drahmet-inam\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"D\u00fcrt\u00fclerin Dans\u0131 | Prof. Dr.Ahmet \u0130nam\" \/>\n<meta property=\"og:description\" content=\"\u0130nsan d\u00fcrt\u00fclen bir varl\u0131k. Nerelerinden? Bedeninden \u00f6ncelikle, somatik d\u00fcrt\u00fc, bedenimizden gelen, t\u00fcr\u00fcm\u00fcz\u00fcn t\u00fcm bireylerine \u00f6zg\u00fc harekete ge\u00e7irici, k\u0131m\u0131ldat\u0131c\u0131 g\u00fcd\u00fc. Thumotik d\u00fcrt\u00fc, duygular\u0131m\u0131zdan kaynaklan\u0131yor. Noetik d\u00fcrt\u00fc, d\u00fc\u015f\u00fcncelerimizden 0ikotik.d\u00fcrt\u00fc ise, \u00e7evremizden geliyor. D\u00fcrt\u00fcler sa\u011fana\u011f\u0131 alt\u0131nda ya\u015f\u0131yoruz. D\u00fcrt\u00fclere, k\u0131m\u0131ldat\u0131c\u0131lar da diyebiliriz; harekete ge\u00e7iriyor bizi. Bat\u0131 dillerinde, Instinkt ya da Instinct (in-stinguere), Trieb, Drive, bu hareket ettirici \u00f6zelli\u011fi g\u00f6steriyor. 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