{"id":6041,"date":"2011-06-02T13:46:49","date_gmt":"2011-06-02T10:46:49","guid":{"rendered":"http:\/\/localhost\/wordpress\/2011\/06\/02\/martin-heidegger-nazizm-ve-felsefe-2bolum-dogan-gocmen\/"},"modified":"2011-06-02T13:46:49","modified_gmt":"2011-06-02T10:46:49","slug":"martin-heidegger-nazizm-ve-felsefe-2bolum-dogan-gocmen","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2011\/06\/02\/martin-heidegger-nazizm-ve-felsefe-2bolum-dogan-gocmen\/","title":{"rendered":"Martin Heidegger, Nazizm ve Felsefe (2.B\u00f6l\u00fcm) | Do\u011fan G\u00f6\u00e7men"},"content":{"rendered":"

Varl\u0131k ve Zaman\u2019da Sakl\u0131 Olan Nazi-\u0130deolojisi<\/strong><\/p>\n

Domenico Losurdo, yukar\u0131da and\u0131\u011f\u0131m Cemaat, \u00d6l\u00fcm, Bat\u0131: Heidegger ve Sava\u015f \u0130deolojisi ba\u015fl\u0131kl\u0131 kitab\u0131nda bize, Almanya\u2019da Birinci D\u00fcnya Sava\u015f\u0131 \u00f6ncesinde ve sonras\u0131nda olu\u015fan ve \u201csava\u015f-ideolojisi\u201d \u00fcst-kavram\u0131 alt\u0131nda toplad\u0131\u011f\u0131 bir kavramlar katalogu sunuyor.\u00a0 Sava\u015f-ideolojisinin amac\u0131, \u201c1789 D\u00fc\u015f\u00fcncesi\u201dnin ele\u015ftirip kar\u015f\u0131s\u0131na \u201c1914 D\u00fc\u015f\u00fcncesi\u201dni koymakt\u0131r. A\u015fa\u011f\u0131da sergileyece\u011fimiz kavramlar\u0131n t\u00fcm\u00fc \u201c1914 D\u00fc\u015f\u00fcncesi\u201d \u00e7er\u00e7evesinde form\u00fcle edilmi\u015ftir ve hem Nazi-ideolojisinin temel ta\u015flar\u0131n\u0131 ve Varl\u0131k ve Zaman\u2019\u0131n \u00fczerinde kurulu oldu\u011fu kavramlar silsilesini olu\u015fturmaktad\u0131r.<\/p>\n

Bunlar\u0131n ba\u015f\u0131nda \u201ccemaat\u201d (Gemeinschaft) kavram\u0131 gelmektedir.\u00a0 Bilindi\u011fi gibi Ferdinand T\u00f6nnies\u2019in felsefi-romantik-etik kavray\u0131\u015flardan hareketle \u00e7ok boyutlu toplumsal olu\u015fumlar\u0131, kar\u015f\u0131 kar\u015f\u0131ya getirdi\u011fi \u201ccemaat\u201d ve \u201ctoplum\u201d kavramlar\u0131na indirgeyerek tan\u0131mlamaya \u00e7al\u0131\u015f\u0131r. Cemaat anlay\u0131\u015f\u0131, insanlar\u0131n istek ve \u00e7\u0131karlar\u0131n\u0131n tamam\u0131yla birlik ve uyum i\u00e7inde oldu\u011fu k\u00f6kensel veya romantik do\u011fal bir durum d\u00fc\u015f\u00fcncesinden hareket eder. B\u00f6ylelikle cemaatin k\u00f6kenini sonunda \u201cdo\u011fum\u201d olgusuna dayand\u0131r\u0131r. Bu kavray\u0131\u015fa g\u00f6re cemaatin temel ili\u015fki bi\u00e7imleri, anne-\u00e7ocuk, kad\u0131n-erkek ve karde\u015fler aras\u0131 ili\u015fkilerdir. Bu kan ba\u011f\u0131na dayal\u0131 etnik-ortakl\u0131k zamanla yer-ortakl\u0131\u011f\u0131na (kom\u015fuluk) ve d\u00fc\u015f\u00fcnce-ortakl\u0131\u011f\u0131na (arkada\u015fl\u0131k) do\u011fru geli\u015fir. Cemaat ili\u015fkilerinin daha geni\u015f bi\u00e7imleri \u00f6rne\u011fin halk ve inan\u00e7 cemaatleridir. Bunun kar\u015f\u0131s\u0131nda, T\u00f6nnies\u2019e g\u00f6re toplum, bireyin ortak ili\u015fkilerden \u00e7ok, kendi bireysel ama\u00e7lar\u0131n\u0131 ger\u00e7ekle\u015ftirmek i\u00e7in davran\u0131\u015flar sergiledi\u011fi ili\u015fki ve ya\u015fam bi\u00e7imidir. T\u00f6nnies bu kavram kar\u015f\u0131tl\u0131\u011f\u0131na uygun olarak \u201chalkl\u0131\u011f\u0131n k\u00fclt\u00fcr\u00fc\u201d (cemaat) ile \u201cdevletli\u011fin uygarl\u0131\u011f\u0131\u201d (toplum) kavramlar\u0131n\u0131 kar\u015f\u0131 kar\u015f\u0131ya getirir. Ve T\u00f6nnies\u2019e g\u00f6re, cemaatten topluma do\u011fru durdurulamaz bir ilerleme vard\u0131r ki o, bunu \u00fcz\u00fclerek belirtir. Birinci D\u00fcnya Sava\u015f\u0131 s\u0131ras\u0131nda Marianne Weber, Fichte\u2019nin ad\u0131n\u0131 k\u00f6t\u00fcye kullan\u0131p \u00e7arp\u0131tarak Fichteci sosyalizm diye tan\u0131mlad\u0131\u011f\u0131 cemaat kavram\u0131na dayal\u0131 sosyalizm anlay\u0131\u015f\u0131n\u0131 Marksist sosyalizm kavray\u0131\u015f\u0131n\u0131n kar\u015f\u0131s\u0131na koyar. E\u015fi Max Weber ile beraber (\u00f6rne\u011fin Max Scheller gibi di\u011fer bir\u00e7ok entelekt\u00fcel de) sava\u015f\u0131 y\u00fcceltirler, \u00e7\u00fcnk\u00fc sava\u015f, sava\u015f ideolojisinin savunucular\u0131na g\u00f6re, cemaat d\u00fc\u015f\u00fcncesini te\u015fvik eden en iyi ara\u00e7t\u0131r. Faye\u2019nin belirtti\u011fi gibi, \u201ckader-cemaati\u201d (Schicksalgemeinschaft: \u201ckader-ortakl\u0131\u011f\u0131\u201d olarak da \u00e7evrilebilir) ve \u201chalk-cemaati\u201d (Volksgemeinschaft: \u201chalk-ortakl\u0131\u011f\u0131\u201d olarak da \u00e7evrilebilir) Nasyonal-Sosyalizmin veya Nazizmin ideolojik temellerini olu\u015fturan ba\u015f kavramlard\u0131r.[24]<\/p>\n

B\u00f6ylelikle Nazizmin ikinci temel kavram\u0131na i\u015faret etmi\u015f olduk: \u201ckader\u201d (Schicksal). Heidegger Schicksal kavram\u0131 yerine s\u0131k\u00e7a, ayn\u0131 anlama da gelebilen Geschick (yazg\u0131) kavram\u0131n\u0131 da kullan\u0131yor. Fakat Heidegger \u201ckader\u201d kavram\u0131n\u0131 daha \u00e7ok \u201cDasein\u201d (orada-varolan\/\u015fimdi-varolan) olarak tan\u0131mlad\u0131\u011f\u0131 bireysel ba\u011flamda kullan\u0131rken \u201cGeschick\u201d kavram\u0131n\u0131 \u201ccemaat\u201d (Gemeinschaft) veya \u201chalk\u201d (Volk) ba\u011flam\u0131nda kullan\u0131yor. Bu iki kavramla yak\u0131ndan ilgili ve sava\u015f ideolojisinin \u00fc\u00e7\u00fcnc\u00fc temel kavram\u0131, \u201c\u00f6l\u00fcm\u201d (Tod) kavram\u0131d\u0131r. Losurdo\u2019nun g\u00f6sterdi\u011fi gibi, Heidegger \u201c\u00f6l\u00fcm\u201d kavram\u0131n\u0131, Nazizmin ba\u015f ideologlar\u0131ndan Ernst J\u00fcnger\u2019den devralm\u0131\u015ft\u0131r.[25] Buna kar\u015f\u0131n \u201ckader\u201d kavram\u0131, sava\u015f ideologu olan hemen herkesin a\u011fz\u0131ndad\u0131r. Bu kavrama y\u00fcklenen anlam son derece \u00f6nemlidir. Heideger\u2019in di\u011fer \u00f6nemli kaynaklar\u0131ndan Oswald Spengler, \u201ckader\u201d kavram\u0131n\u0131 nedenselli\u011fin, her t\u00fcrl\u00fc rasyonalitenin ve dolay\u0131s\u0131yla uygarl\u0131\u011f\u0131n kar\u015f\u0131t\u0131 olarak tan\u0131ml\u0131yor. K\u0131sacas\u0131, \u201ckader\u201d kavram\u0131 bilimsel de\u011fildir ve bilimsel olarak da a\u00e7\u0131klanamaz. Burada anmam\u0131z gereken sava\u015f-ideolojisinin di\u011fer \u00fc\u00e7 \u00f6nemli kavram\u0131, \u201ckan\u201d (Blut), \u201cyer\u201d\/\u201czemin\u201d\/\u201ctoprak\u201d (Boden) ve \u201cm\u00fccadele\u201d (Kampf) kavram\u0131d\u0131r. Dolay\u0131s\u0131yla \u201ccemaat\u201d, \u201ctoprak-ortakl\u0131\u011f\u0131\u201d, \u201ckader-ortakl\u0131\u011f\u0131\u201d ve \u201cm\u00fccadele-ortakl\u0131\u011f\u0131\u201d dolay\u0131ml\u0131 bir olgu olarak kurgulanmaktad\u0131r.<\/p>\n

B\u00fct\u00fcn bu kavram ve konular ayn\u0131 zamanda Heidegger i\u00e7in de temel kavram ve konulard\u0131r ve Varl\u0131k ve Zaman\u2019da yukar\u0131da sergiledi\u011fimiz anlamda \u201ccemaat\u201d anlay\u0131\u015f\u0131n\u0131 ontolojik olarak temellendirmeye \u00e7al\u0131\u015fmaktad\u0131r. Okur Varl\u0131k ve Zaman\u2019da hakl\u0131 olarak belki \u201ckan\u201d kavram\u0131yla kar\u015f\u0131la\u015fmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnecektir. Heidegger, yapm\u0131\u015f oldu\u011fu konu\u015fmalarda, vermi\u015f oldu\u011fu derslerde ve bir\u00e7ok yaz\u0131lar\u0131nda bu kavram\u0131 hi\u00e7 teredd\u00fct etmeden kullansa da, Varl\u0131k ve Zaman\u2019da kavram\u0131n biyolojik anlam\u0131n\u0131 da \u00e7a\u011fr\u0131\u015ft\u0131ran veya i\u00e7erebilecek daha geni\u015f anlaml\u0131 \u201cayn\u0131-k\u00f6kenlilik\u201d (Gleichurspr\u00fcnglichkeit[26]), \u201cku\u015fak\u201d (Generation[27]) ve \u201cmiras\u201d (Erbe, Erbschaft[28]) gibi kavramlar\u0131 kullanmay\u0131 ye\u011fliyor.<\/p>\n

Heidegger\u2019in Varl\u0131k ve Zaman\u2019da, yukarda ana hatlar\u0131yla betimledi\u011fimiz \u201ccemaat\u201d anlay\u0131\u015f\u0131n\u0131 ontolojik olarak gerek\u00e7elendirdi\u011fine dair sav\u0131m, onun bireyci bir a\u00e7\u0131dan tan\u0131mlad\u0131\u011f\u0131 insan (Dasein: \u201corda-olan\u201d\/\u201c\u015fimdi-olan\u201d; bu kavram\u0131 bundan sonra \u201c\u015fimdi-olan\u201d olarak kar\u015f\u0131layaca\u011f\u0131m) kavray\u0131\u015f\u0131yla \u00e7eli\u015fir gibidir. Oysa Losurdo\u2019nun belirtti\u011fi gibi Heidegger, Almanya\u2019da Birinci D\u00fcnya Sava\u015f\u0131\u2019ndan sonra olu\u015fan sava\u015f-ideolojisi gelene\u011finin \u00e7izgisini eksiksiz olarak s\u00fcrd\u00fcrmektedir.[29] Zira a\u015f\u0131r\u0131 birey vurgusu da s\u00f6z konusu sava\u015f-ideolojisinin ayr\u0131lmaz bir par\u00e7as\u0131d\u0131r. Heidegger, Varl\u0131k ve Zaman\u2019\u0131n d\u00f6rd\u00fcnc\u00fc b\u00f6l\u00fcm\u00fcnde \u201c\u015fimdi-olan\u201d, \u201cdi\u011ferleri\u201d ve bunlar\u0131n birbiriyle olan ili\u015fkisine dair s\u00f6ylediklerini, b\u00f6l\u00fcm\u00fcn son paragraf\u0131 olan 27. paragrafta hem bir bak\u0131ma derliyor hem de \u201cherkes\u201d (Man) ad\u0131 alt\u0131nda tart\u0131\u015ft\u0131\u011f\u0131 \u201ccemaat\u201d ile ili\u015fkilendiriyor. Heidegger, \u201c\u015fimdi-olan\u201d ile \u201cdi\u011ferleri\u201dnin ili\u015fkisinde \u201cfark i\u00e7in endi\u015fe\u201d[30] olarak tan\u0131mlad\u0131\u011f\u0131 bir ilke oldu\u011funu iddia ediyor. Bu nedenle \u201c\u015fimdi-olan\u201d ile \u201cdi\u011ferleri\u201d aras\u0131nda \u201cmesafe\u201d (Abstand) u\u011fruna s\u00fcrekli bir m\u00fccadele oldu\u011fundan hareket ediyor ve hatta \u201cberaber-varolma\u201d (Mitsein) ve \u201cbir-arada-varolma\u201d (Miteinandersein) aras\u0131ndaki ili\u015fkiye h\u00e2kim olan ilkeyi \u201cMesafelilik\u201d (Abst\u00e4ndigkeit) kavram\u0131 alt\u0131nda ontolojik bir stat\u00fcye koymaya \u00e7al\u0131\u015f\u0131yor. Dolay\u0131s\u0131yla \u201cberaber-varolan\u201dlar aras\u0131ndaki ili\u015fki kar\u015f\u0131l\u0131kl\u0131 \u201ch\u00fckmetme\u201d (Botm\u00e4\u00dfigkeit), kar\u015f\u0131l\u0131kl\u0131 \u201ctahakk\u00fcm\u201d (Herrschaft) ili\u015fkisidir. Bir bak\u0131ma ayn\u0131 ilke \u201c\u015fimdi-varolan\u201d ile \u201ccemaat\u201d aras\u0131ndaki ili\u015fki i\u00e7in de ge\u00e7erlidir. Heidegger, \u201ccemaat\u201d\u0131n (Man) \u201c\u015fimdi-varolan\u201da kar\u015f\u0131 ili\u015fkisini daha dramatik bir \u015fekilde, 19. y\u00fczy\u0131l liberallerini, \u00f6rne\u011fin John Stuart Mill\u2019i and\u0131r\u0131rcas\u0131na \u201cdiktat\u00f6rl\u00fck\u201d (Diktatur) olarak tan\u0131ml\u0131yor. Fakat Mill\u2019den farkl\u0131 olarak Heidegger bu kavram\u0131, daha sonra g\u00f6rece\u011fimiz gibi olumlu anlamda kullanmaktad\u0131r.[31]
Bu aktard\u0131klar\u0131m\u0131zdan da g\u00f6r\u00fclebilece\u011fi gibi, Heidegger herhangi bir ortakl\u0131k duygusunun olu\u015fmamas\u0131 i\u00e7in kavramlar\u0131 son derece bilin\u00e7li se\u00e7iyor. Hatta biraz a\u015fa\u011f\u0131da b\u00f6yle bir duygunun olu\u015fmas\u0131n\u0131 engellemek i\u00e7in a\u00e7\u0131k\u00e7a \u201cherkes\u201d kavram\u0131n\u0131 \u201ct\u00fcr\u201d (Gattung) kavram\u0131ndan kesinlikle ay\u0131r\u0131yor. Bu nedenle, Heidegger \u201cherkes\u201dten bahsederken ondan bir \u201cgenel \u00f6zne\u201d (allgemeines Subjeckt) olarak bahsedilemeyece\u011fini a\u00e7\u0131k\u00e7a belirtme gere\u011fi duyuyor.[32] Fakat Varl\u0131k ve Zaman\u2019\u0131n ikinci k\u0131sm\u0131n\u0131n be\u015finci b\u00f6l\u00fcm\u00fcnde (\u00f6rne\u011fin paragraf 74\u2019te) \u2013ki kitapta ifade edilen b\u00fct\u00fcn d\u00fc\u015f\u00fcncelerin d\u00fc\u011f\u00fcmlendi\u011fi k\u0131s\u0131md\u0131r bu\u2013 hem yukar\u0131da and\u0131\u011f\u0131m\u0131z \u201csava\u015f-ideolojisi\u201dnin temel kavramlar\u0131n\u0131 hem de sanki bireyci yakla\u015f\u0131m\u0131n\u0131 yads\u0131rcas\u0131na a\u00e7\u0131k\u00e7a \u201ccemaat\u201d kavram\u0131n\u0131 kullanmaktad\u0131r ve \u201cd\u00fcnyada-varolarak \u015fimdi-varolan\u201dlar\u0131 \u201ckader-ortakl\u0131\u011f\u0131\u201d olarak tan\u0131mlamaktad\u0131r. \u015e\u00f6yle diyor Heidegger:<\/p>\n

E\u011fer \u00f6nden ko\u015fan \u015fimdi-varolan, se\u00e7imin yap\u0131lm\u0131\u015f olmas\u0131nda \u201colan\u201d sonlu \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn kendi \u00fcst-g\u00fcc\u00fcnde \u00f6l\u00fcm\u00fcn kendi i\u00e7inde g\u00fc\u00e7lenmesine m\u00fcsaade ediyorsa, kendiden anla\u015f\u0131lacakt\u0131r -\u00f6l\u00fcm u\u011fruna \u00f6zg\u00fcrd\u00fcr-, bunda terk edilmi\u015fli\u011fin kudretsizli\u011fini \u015fimdi-varolanda kendi devralmak ve kavranan durumda rastlant\u0131lara kar\u015f\u0131 basiretli olmak i\u00e7indir. Fakat e\u011fer d\u00fcnyada-varolan olarak kadersel \u015fimdi-varolan di\u011ferleriyle beraber-varolanda \u00f6zsel varoluyorsa, \u015fimdi-varolan\u0131n vuku bulmas\u0131 bir beraber vuku bulmakt\u0131r ve yazg\u0131 olarak belirlenmi\u015ftir. Bununla cemaatin, halk\u0131n vuku bulmas\u0131n\u0131 betimliyoruz.[33]<\/p>\n

Heidegger burada sava\u015f-ideolojisine tamam\u0131yla uygun olarak \u201ccemaat\u201d\u0131 \u201ckader-ortakl\u0131\u011f\u0131\u201d olarak tan\u0131ml\u0131yor, \u00e7\u00fcnk\u00fc cemaat veya halk \u2013bununla hep Alman halk\u0131 kastedilmektedir\u2013 bir \u00f6l\u00fcm-kal\u0131m sorunuyla kar\u015f\u0131 kar\u015f\u0131yad\u0131r. Bu s\u00f6ylenenleri Almanya\u2019n\u0131n di\u011fer emperyalist \u00fclkelerle s\u00fcrekli rekabet i\u00e7inde oldu\u011fu ba\u011flam\u0131nda d\u00fc\u015f\u00fcnmek gerekmektedir. Yukar\u0131da al\u0131nt\u0131lad\u0131\u011f\u0131m\u0131z yerde Heidegger \u015f\u00f6yle devam ediyor:<\/p>\n

Bir-arada-varolmak ne kadar bir\u00e7ok \u00f6znenin beraber-bulunmas\u0131 olarak kavranamaz ise, yazg\u0131 [da] tek tek kaderlerden olu\u015fmamaktad\u0131r. D\u00fcnyada beraber-varolmak ve belirli olanaklar i\u00e7in kararl\u0131l\u0131kta kaderler \u00e7ok \u00f6nceden y\u00f6nlendirilmi\u015ftir. Yazg\u0131n\u0131n g\u00fcc\u00fc ilk olarak ilanda ve m\u00fccadelede \u00f6zg\u00fcrle\u015fmektedir. \u015eimdi-varolan\u0131n kadersel yazg\u0131s\u0131, kendi \u201cku\u015fa\u011f\u0131\u201dnda ve kendi \u201cku\u015fa\u011f\u0131\u201d ile onun tam, as\u0131l vuku bulmas\u0131n\u0131 olu\u015fturmaktad\u0131r.[34]<\/p>\n

Yukar\u0131da 27. ve 74. paragraflardan derleyerek ve \u00e7evirerek do\u011frudan aktard\u0131\u011f\u0131m d\u00fc\u015f\u00fcnceler Varl\u0131k ve Zaman\u2019\u0131n ana d\u00fc\u015f\u00fcncesidir ve b\u00fct\u00fcn kitapta s\u00f6ylenenler bu birka\u00e7 paragrafta ifade edilen d\u00fc\u015f\u00fcnceye indirgenebilir. Derleyerek sonu\u00e7land\u0131racak olursak: Heidegger \u015fimdi-varolan\u0131 (Dasein) tan\u0131mlarken tek bir an\u0131 g\u00f6z \u00f6n\u00fcnde bulundurmaktad\u0131r: \u00f6l\u00fcm an\u0131 ya da \u00f6l\u00fcm\u00fc g\u00f6ze al\u0131p kavgaya giri\u015fme an\u0131. Heidegger salt bu an\u0131 \u00f6zg\u00fcrl\u00fck olarak tan\u0131ml\u0131yor. \u0130nsan \u00f6l\u00fcm\u00fc g\u00f6ze al\u0131p kavgaya giri\u015firken tek olmayabilir ama \u00f6l\u00fcrken herkes birey olarak \u00f6lmektedir. Bu anda herkes ger\u00e7ekten bireydir. Heidegger\u2019in bu an\u0131 \u00f6zg\u00fcrl\u00fckle \u00f6zde\u015ftirmesi son derece indirgemeci ve yanl\u0131\u015ft\u0131r, \u00e7\u00fcnk\u00fc \u00f6zg\u00fcrl\u00fck, b\u00fct\u00fcn ya\u015fam\u0131 i\u00e7eren insan ili\u015fkileriyle ilgilidir. Heidegger\u2019in bu indirgemeci yorumu ona \u015fimdi-varolan\u0131 salt birey olarak tan\u0131mlama olana\u011f\u0131 sunuyor ki bu da son derece indirgemeci bir yakla\u015f\u0131md\u0131r. Zira en ge\u00e7 18. y\u00fczy\u0131l\u0131n ortas\u0131ndan bu yana, \u00f6rne\u011fin Adam Smith\u2019in Ahlaksal Duygular Kuram\u0131\u2019n\u0131n (1759) ve Hegel\u2019in Tinin Fenomenolojisi\u2019nin (1807) yay\u0131nlan\u0131\u015f\u0131ndan bu yana \u2018birey\u2019in \u2018di\u011feri\u2019 \u00fczerinden dolay\u0131ml\u0131 oldu\u011funu biliyoruz. Di\u011fer bir ifadeyle, Heidegger\u2019in kavram\u0131n\u0131 kullanacak olursak, di\u011fer Dasein(lar) olmadan ne ontolojik-tarihsel olarak ne de mant\u0131ksal-sistematik olarak Dasein\u2019\u0131n varl\u0131\u011f\u0131ndan bahsetmek m\u00fcmk\u00fcn de\u011fildir.<\/p>\n

Asl\u0131nda Heidegger bunu \u00e7ok iyi bilmektedir ama bilin\u00e7li olarak g\u00f6z ard\u0131 etmektedir. \u015e\u00f6yle ki, \u201c\u015fimdi-varolan\u201d ile \u201cdi\u011ferleri\u201dnin ili\u015fkisini tan\u0131mlarken okurun g\u00f6z\u00fcnde ortakl\u0131k duygusunun olu\u015fmas\u0131n\u0131 engellemek i\u00e7in \u201cberaber-varolma\u201d (Mitsein) ve \u201cbir-arada-varolma\u201d (Miteinandersein) kavramlar\u0131n\u0131 kullan\u0131yor. Bu kavramlar\u0131n anlam\u0131n\u0131 a\u00e7\u0131klamak i\u00e7in Heidegger\u2019in g\u00f6rmezlikten geldi\u011fi ama herkesin bildi\u011fi di\u011fer iki yak\u0131n kavram\u0131 anmam\u0131z gerekiyor. \u201cMitsein\u201d (beraber-varolmak) kavram\u0131, Heidegger\u2019in yapay olarak \u00fcretti\u011fi bir kavramd\u0131r. Bunun kar\u015f\u0131s\u0131nda \u201cMiteinandersein\u201d (bir-arada-varolmak) kavram\u0131 g\u00fcnl\u00fck dilde bile s\u0131k\u00e7a kullan\u0131l\u0131r. Bir de Almancada g\u00fcnl\u00fck dilde s\u0131k\u00e7a kullan\u0131lan \u201cNebeneinandersein\u201d (yan-yana-varolmak) ve \u201cF\u00fcreinandersein\u201d (birbiri-i\u00e7in-varolmak) kavramlar\u0131 vard\u0131r. \u0130lk and\u0131\u011f\u0131m kavram (yan-yana-varolmak) her t\u00fcrl\u00fc ortakl\u0131k duygusunu veya ili\u015fkisini d\u0131\u015flar. \u0130kinci and\u0131\u011f\u0131m (birbiri-i\u00e7in-varolmak) kavram\u0131 dayan\u0131\u015fma ilkesini temel almaktad\u0131r. Heidegger\u2019in tercih etti\u011fi kavram (bir-arada-varolmak), insan ili\u015fkisini betimleyen bir kavram olarak anlam bak\u0131m\u0131ndan bu iki kavram\u0131n aras\u0131ndad\u0131r. Heidegger tam olarak yan-yana-olan bireyler cemaati istememektedir ve asl\u0131nda bu t\u00fcr ili\u015fki bi\u00e7imi cemaat ilkesine de ayk\u0131r\u0131d\u0131r. Ama di\u011fer taraftan, Heidegger dayan\u0131\u015fma ilkesine dayal\u0131 bir cemaat kurmak istememektedir. Zira dayan\u0131\u015fma ilkesine dayanan birbiri-i\u00e7in-varolmak (\u201cF\u00fcreinandersein\u201d) \u00f6zneleraras\u0131l\u0131\u011f\u0131 i\u00e7ermektedir ve sonunda dayan\u0131\u015fma ilkesinin ger\u00e7eklikte ya\u015fam bulmas\u0131n\u0131n \u00f6n\u00fcnde en b\u00fcy\u00fck engel te\u015fkil eden i\u015fb\u00f6l\u00fcm\u00fc ve s\u0131n\u0131f ili\u015fkilerinin ele\u015ftirel sorgulanmas\u0131 g\u00fcndeme getirecektir. Heidegger, se\u00e7mi\u015f oldu\u011fu kavramlarla en fazla altyap\u0131 sunma anlam\u0131nda bir yard\u0131m ilkesini kabul etti\u011fini ima etmektedir ki Varl\u0131k ve Zaman\u2019da \u201cBesorgen\u201d (temin etmek, bakmak (yard\u0131m)) kavram\u0131na y\u00fcklemi\u015f oldu\u011fu anlam buna i\u015faret etmektedir. O halde Heidegger, \u201cMitsein\u201d (beraber-varolmak) ve \u201cMiteinandersein\u201d (bir-arada-varolmak) kavramlar\u0131n\u0131 tercih etmekle, i\u015f b\u00f6l\u00fcm\u00fc ve s\u0131n\u0131f ili\u015fkilerinden kaynaklanan sorunlara de\u011finmekten ka\u00e7\u0131nmak istemektedir.<\/p>\n

Daha b\u00fcy\u00fck sorun, son al\u0131nt\u0131lad\u0131\u011f\u0131m pasajdan da g\u00f6r\u00fclebilece\u011fi gibi, Heidegger\u2019in Dasein\u2019\u0131 \u00f6zne olarak ge\u00e7erli k\u0131lmamas\u0131nda, yani kendi \u00f6l\u00fcm\u00fc d\u0131\u015f\u0131nda hi\u00e7bir \u015fekilde karar yetkisi tan\u0131mamas\u0131nda yat\u0131yor ve bu kan\u0131mca Heidegger\u2019in \u201ckaderler \u00e7ok \u00f6nceden y\u00f6nlendirilmi\u015ftir\u201d belirlemesinde sakl\u0131 olan Nazi-rejiminin \u201c\u00f6nder\u201d ilkesinde yat\u0131yor. Heidegger Varl\u0131k ve Zaman\u2019da bunu a\u00e7\u0131k\u00e7a belirtmese de bir \u00f6nder kavray\u0131\u015f\u0131 ile i\u015f g\u00f6r\u00fcyor. Losurdo\u2019nun i\u015faret etti\u011fi gibi, Heidegger\u2019de \u201ckader\u201d (Schicksal) kavram\u0131n\u0131n yan\u0131nda bir de \u201cyar\u0131-tanr\u0131lar\u201d (Halbg\u00f6tter) kavram\u0131 vard\u0131r. \u201cKader, halk\u0131n tarihsel cemaatine at\u0131fta bulunuyor ve \u2018yar\u0131-tanr\u0131lar, yaratanlar\u2019, \u2018cemaati\u2019 kuran ya da kurtaranlard\u0131r.\u201d[35] Yukar\u0131da belirtti\u011fim gibi Heidegger bir toplum de\u011fil, bir cemaat veya cemaatler toplulu\u011fu kuram\u0131 geli\u015ftirmeye \u00e7al\u0131\u015f\u0131yor ve bu cemaat kuram\u0131 bir kast \u00f6rg\u00fct\u00fcn\u00fcn yap\u0131s\u0131n\u0131 and\u0131r\u0131yor. Heidegger\u2019in \u201c\u015fimdi-varolan\u201dlar\u0131 \u00f6zne olarak ge\u00e7erli k\u0131lmamas\u0131n\u0131n nedeni, onlar\u0131n cemaat i\u00e7inde \u00e7ok \u00f6nceden \u201cyar\u0131-tanr\u0131lar\u201d taraf\u0131ndan y\u00f6nlendiriliyor olarak d\u00fc\u015f\u00fcn\u00fclmesidir. Heidegger\u2019in Der Spiegel\u2019in kendisiyle yapt\u0131\u011f\u0131 s\u00f6yle\u015fide \u201cbizi sadece bir tanr\u0131 kurtarabilir\u201d s\u00f6z\u00fc bu ba\u011flamda d\u00fc\u015f\u00fcn\u00fcl\u00fcnce tam olarak anla\u015f\u0131lmaktad\u0131r.<\/p>\n

Heidegger\u2019in \u201cyar\u0131-tanr\u0131lar\u201d taraf\u0131ndan y\u00f6nlendirilen ve bir bak\u0131ma kast \u00f6rg\u00fct\u00fcn\u00fc and\u0131ran cemaat anlay\u0131\u015f\u0131n\u0131n ne anlama geldi\u011fi, hem Marksist \u00f6rg\u00fct hem de toplum kuram\u0131yla kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131nca daha iyi anla\u015f\u0131lacakt\u0131r. Marx ve Engels Kom\u00fcnist Manifesto\u2019da kapitalist toplumu ele\u015ftirirken toplumun ancak b\u00fct\u00fcn bireyleri y\u00fcceltti\u011fi oranda \u00f6zg\u00fcr olabilece\u011fine i\u015faret ediyorlar: s\u0131n\u0131fl\u0131 burjuva toplumunun yerine in\u015fa edilecek kom\u00fcnist toplum, \u201cher bir ki\u015finin \u00f6zg\u00fcr geli\u015fimi herkesin \u00f6zg\u00fcr geli\u015fiminin \u00f6nko\u015fulu\u201d[36] olan bir toplum olarak tan\u0131mlan\u0131yor. Di\u011fer taraftan en s\u0131k\u0131 Marksist \u00f6rg\u00fct kuram\u0131nda bile birey, her zaman i\u00e7in \u00f6zne olarak g\u00f6r\u00fclmektedir. Heidegger\u2019in geli\u015ftirdi\u011fi cemaat kuram\u0131nda ise her t\u00fcrl\u00fc bireyselli\u011fi yads\u0131nm\u0131\u015f bireyler, (Dasein(lar)) fiziksel olarak birbirinden ayr\u0131 fakat di\u011fer her bak\u0131mdan nerdeyse birbirine yap\u0131\u015fm\u0131\u015f tinsel bir v\u00fccut gibi sadece \u201c\u00f6nder\u201din \u00f6zg\u00fcrl\u00fc\u011f\u00fc i\u00e7in vard\u0131r. Thomas Hobbes \u201cerken-burjuva\u201d toplumunu Leviathan\u2019da bir v\u00fccuda benzeterek betimlerken, betimlemesinin alt\u0131nda ele\u015ftirel bir \u00e7aresizli\u011fin oldu\u011funu hissettirirken ve y\u00f6netici siyasi kurum olarak parlamentoyu and\u0131ran toplant\u0131lar\u0131 olas\u0131 g\u00f6r\u00fcrken, \u201cge\u00e7-burjuva\u201d d\u00fc\u015f\u00fcn\u00fcr\u00fc Heidegger\u2019de hem her t\u00fcrl\u00fc ele\u015ftirellik kaybolmaktad\u0131r hem de bir olas\u0131l\u0131k olarak bile parlamento tamam\u0131yla yads\u0131nmaktad\u0131r. Ne de olsa o, Nietzsche\u2019nin yolunda y\u00fcr\u00fcmektedir.<\/p>\n

Varl\u0131k ve Zaman\u2019\u0131n Metafiziksel Stat\u00fcs\u00fc
Buraya kadar sergilediklerimizden Heidegger\u2019in nas\u0131l bir d\u00fc\u015f\u00fcn\u00fcr oldu\u011fu ve onun felsefesinin neye hizmet etti\u011fi yeterince a\u00e7\u0131kl\u0131k kazanm\u0131\u015ft\u0131r. Fakat yine de Heidegger\u2019in eserlerinden kelimenin olumlu anlam\u0131nda felsefi olarak bir \u015fey \u00f6\u011frenilip \u00f6\u011frenilemeyece\u011fini sorgulamak istiyorum. Yaz\u0131n\u0131n bu son b\u00f6l\u00fcm\u00fcnde Varl\u0131k ve Zaman\u2019\u0131n metafiziksel stat\u00fcs\u00fcn\u00fc, onun varl\u0131\u011f\u0131n ve varolan\u0131n, Heidegger\u2019in iddia etti\u011finin tersine, b\u00fct\u00fcnl\u00fckl\u00fc bir \u201ctemel-ontolojik\u201d (fundamentalontologisch) betimlemesine yetmedi\u011fini ileri s\u00fcrece\u011fim.<\/p>\n

Varl\u0131k ve Zaman\u2019\u0131n 3. paragraf\u0131nda bilimlerin krizinden bahsedilmesi, Edmund Husserl\u2019in ba\u015flatt\u0131\u011f\u0131 ve neredeyse b\u00fct\u00fcn hayat\u0131n\u0131 adad\u0131\u011f\u0131 bilimleri yeniden kurma denemesinin Heidegger taraf\u0131ndan devam ettirildi\u011fi kan\u0131s\u0131n\u0131 uyand\u0131rabilir. Aralar\u0131ndaki biyografik-tarihsel yak\u0131nl\u0131k ve ikisinin de fenomenolojik yakla\u015f\u0131m\u0131 temel almas\u0131 b\u00f6yle bir kan\u0131y\u0131 ayr\u0131ca g\u00fc\u00e7lendirecektir. Fakat Faye\u2019nin belirtti\u011fi gibi bu yak\u0131nl\u0131k, sadece g\u00f6r\u00fcn\u00fcrde bir yak\u0131nl\u0131kt\u0131r ve Heidegger kendisini ta ba\u015f\u0131ndan itibaren Husserl\u2019e kar\u015f\u0131t olarak g\u00f6rmektedir.[37] Husserl 20. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda bilimler aras\u0131 ili\u015fkiye ve bilim felsefesine h\u00e2kim olan \u00f6znelci durumu betimlemek i\u00e7in bellum omnium contra omnes (herkesin kerkese kar\u015f\u0131 sava\u015f\u0131) deyimini kullanmaktad\u0131r ve \u201cbilimlerin bilimi\u201d[38] olarak tan\u0131mlad\u0131\u011f\u0131 mant\u0131kbilimi kurmak isterken, bilgi kuram\u0131n\u0131n \u201cbilginin nesnelli\u011fi\u201dnin nas\u0131l m\u00fcmk\u00fcn oldu\u011fu sorusunu \u00f6rnek ve temel al\u0131r. Zaten Mant\u0131ksal Ara\u015ft\u0131rmalar\u2019\u0131n (Logische Untersuchungen[39]) \u00f6ns\u00f6z\u00fcnde Husserl, temel sorusunun, \u201cbilgi ediniminin \u00f6znelli\u011fi ve bilgi ediniminin i\u00e7eri\u011finin nesnelli\u011fi\u201dne[40] dair soru oldu\u011funu belirtiyor, \u00e7\u00fcnk\u00fc \u201cger\u00e7eklik uygarl\u0131\u011f\u0131 d\u00fczensiz karga\u015fa de\u011fildir\u201d[41]. Buna kar\u015f\u0131n Husserl, 20. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda bilginin ve bilimlerin nesnel olarak temellendirili\u015finin tehlikede oldu\u011funu d\u00fc\u015f\u00fcnmektedir. O halde, Husserl\u2019in sorusu, bilimlerin bilimi olarak mant\u0131kbilimin nesnel olarak nas\u0131l kurulabilece\u011fi sorusudur. Husserl\u2019in bu sorusunu ne oranda \u00e7\u00f6z\u00fcp \u00e7\u00f6zemedi\u011fi bu yaz\u0131n\u0131n \u00e7er\u00e7evesini a\u015facakt\u0131r. Burada \u00f6nemli olan, Ayd\u0131nlanmac\u0131l\u0131\u011f\u0131n ak\u0131l felsefesinin devamc\u0131s\u0131 olarak Husserl\u2019in, bilimleri nesnel temellerde yeniden kurmaya \u00e7al\u0131\u015fmas\u0131d\u0131r. Buna kar\u015f\u0131n ak\u0131l felsefesini y\u0131kmay\u0131 ama\u00e7layan Heidegger, mutlak \u00f6znelcili\u011fi ve mutlak g\u00f6receli\u011fi temel almaktad\u0131r. Hans Heinz Holz\u2019un do\u011fru olarak vurgulad\u0131\u011f\u0131 gibi, Heidegger ta Varl\u0131k ve Zaman\u2019da insan\u0131n edimselli\u011fini ya\u015fam felsefesi a\u00e7\u0131s\u0131ndan bireysel \u00f6znelli\u011fin ya\u015fant\u0131 alan\u0131 \u00fczerine kurmu\u015ftur (ve bunda HE\u0130DEGGER, hocas\u0131 HUSSERL\u2019den \u00e7ok, D\u0130LTHEY\u2019a daha yak\u0131nd\u0131r)\u201d.[42]
Bu s\u00f6ylediklerimizden elbette Heidegger\u2019in ortaya koydu\u011fu metafizi\u011fi k\u00fc\u00e7\u00fcmsedi\u011fimiz veya ciddiye almad\u0131\u011f\u0131m\u0131z sonucu \u00e7\u0131kar\u0131lmamal\u0131d\u0131r. Tersine felsefenin i\u00e7inde bulundu\u011fu durumu ve gelece\u011fine dair soruyu ciddiye alan herkes Heidegger\u2019i ciddiye almak zorundad\u0131r. Holz\u2019un belirtti\u011fi gibi, Heidegger\u2019in felsefesinin antropoloji, sosyal felsefe, psikoloji a\u00e7\u0131s\u0131ndan yorumlanm\u0131\u015f, estetik, edebiyat biliminde, hukukta temel al\u0131nm\u0131\u015f olmas\u0131, b\u00fct\u00fcn be\u015feri bilimlere n\u00fcfuz etmi\u015f olmas\u0131 ve \u00e7ok \u00f6zel Almanca diksiyonuna kar\u015f\u0131n b\u00fct\u00fcn d\u00fcnyada yank\u0131 bulmas\u0131, onun h\u00e2kim yap\u0131 ve g\u00fc\u00e7lerin hegemonyas\u0131n\u0131n korunmas\u0131 i\u00e7in ortaya koymu\u015f oldu\u011fu g\u00fcc\u00fcn\u00fcn k\u00fc\u00e7\u00fcmsenemeyece\u011fini g\u00f6stermektedir. Fakat bu felsefeden d\u00fcnyay\u0131 de\u011fi\u015ftirici en k\u00fc\u00e7\u00fck bir d\u00fcrt\u00fc bile beklemek b\u00fcy\u00fck yan\u0131lg\u0131 olur, \u00e7\u00fcnk\u00fc onun felsefesinde \u201c\u00e7\u00f6k\u00fc\u015f metafizi\u011fi\u201d dillendirilmektedir, kurtulu\u015f metafizi\u011fi de\u011fil.[43] Bu nedenle betimleyici y\u00f6ntem Heidegger taraf\u0131ndan bilin\u00e7li olarak se\u00e7ilmi\u015ftir. Ne var ki, hem bu y\u00f6ntemin se\u00e7ili\u015f nedeni hem de onun s\u0131n\u0131rlar\u0131 kendili\u011finden anla\u015f\u0131lmaktad\u0131r. Holz \u015f\u00f6yle diyor: Heidegger,<\/p>\n

\u2026varl\u0131k analiti\u011finin yap\u0131 ilkesini anla\u015f\u0131l\u0131r k\u0131lamamaktad\u0131r; \u00f6rne\u011fin, \u201cvarolu\u015flar\u201d [\u201cExistentialien\u201d] k\u00f6kensel olarak yan yana durmaktad\u0131r, \u015fimdi-varolan\u0131n sadece bulunan do\u011fa-varolanlar\u0131 kar\u015f\u0131s\u0131ndaki \u00f6zel yeri geli\u015ftirilerek g\u00f6sterilememi\u015ftir, olumsuz varl\u0131k yap\u0131lar\u0131n\u0131n \u2013 umut yerine korku, \u00f6ng\u00f6r\u00fc (prudentia) yerine endi\u015fe (cura), ta\u015f\u0131n\u0131r olma yerine f\u0131rlat\u0131lm\u0131\u015f olma- gerek\u00e7elendirilmemektedir. Ve HE\u0130DEGGER bu betimleyici y\u00f6nteme sad\u0131k kalmak zorundad\u0131r, \u00e7\u00fcnk\u00fc o, temel kavramlar\u0131n\u0131n Marksist yabanc\u0131la\u015fma ve feti\u015fizm, s\u0131n\u0131f \u00e7eli\u015fkileri ve toplumsal ilerleme \u00e7\u00f6z\u00fcmlemesiyle olan gizleyici ve ta\u011f\u015fi\u015f edici ili\u015fkisini g\u00f6stermek istememektedir. Temel ontolojinin [Fundamentalontologie] kavramsal ara\u00e7lar\u0131n\u0131n tarihsel ve mant\u0131ksal olarak geli\u015ftirilmesi, onlar\u0131n materyalist y\u0131k\u0131m\u0131na g\u00f6t\u00fcrecekti ve onun mitolojik i\u015flevini olanaks\u0131z k\u0131lacakt\u0131. Ama [bunu yapmamas\u0131] \u2026 tam da Marksizmin bilimsel felsefesine kar\u015f\u0131 palyatif arayan burjuvazinin d\u00fcnya g\u00f6r\u00fc\u015f\u00fc gereksinimine denk d\u00fc\u015f\u00fcyordu.[44]<\/p>\n

Hans Heinz Holz\u2019un, Varl\u0131k ve Zaman\u2019a dair bu daha \u00e7ok y\u00f6ntemsel de\u011ferlendirmelerini aktard\u0131ktan sonra \u00e7ok daha temel olan soruya, Heidegger\u2019in iddia etti\u011fi gibi yakla\u015f\u0131m\u0131n\u0131n varl\u0131\u011f\u0131n ve varolan\u0131n b\u00fct\u00fcnl\u00fckl\u00fc bir \u201ctemel-ontolojik\u201d (fundamentalontologisch) betimlemesine yetip yetmedi\u011fi sorusuna d\u00f6nebiliriz.<\/p>\n

Yukar\u0131daki \u00e7\u00f6z\u00fcmlemelerinden anla\u015f\u0131laca\u011f\u0131 \u00fczere, Holz bu soruya olumsuz yan\u0131t vermektedir. Bilindi\u011fi \u00fczere Heidegger Varl\u0131k ve Zaman\u2019\u0131n 8. paragraf\u0131nda varolu\u015f-ontolojisini temel ontoloji olarak ger\u00e7ekle\u015ftirmek i\u00e7in \u00e7al\u0131\u015fmas\u0131n\u0131n iki b\u00fcy\u00fck b\u00f6l\u00fcmden olu\u015ftu\u011funu duyuruyor.\u00a0 Her iki b\u00f6l\u00fcm de \u00fc\u00e7er k\u0131s\u0131mdan olu\u015fmaktad\u0131r. \u0130kinci b\u00f6l\u00fcm, duyurulan ba\u015fl\u0131klardan hareket edecek olursak, daha \u00e7ok felsefe tarihinde ontolojik\/metafiziksel sorunlara ayr\u0131lm\u0131\u015f gibi g\u00f6z\u00fck\u00fcyor. \u0130lk b\u00f6l\u00fcmde Heidegger, \u00f6nce \u015fimdi-varolan\u0131n haz\u0131rlay\u0131c\u0131 temel analizini sunmak istemektedir, sonra \u015fimdi-varolan ve zamansall\u0131\u011f\u0131 ele al\u0131p en son olarak zaman ve varl\u0131k konusuna y\u00f6nelmek istemektedir. Heidegger ilan etmi\u015f oldu\u011fu bu program\u0131n sadece ilk iki b\u00f6l\u00fcm\u00fcn\u00fc yazabilmi\u015ftir. Varl\u0131k ve Zaman, s\u00f6z konusu ilk iki b\u00f6l\u00fcmden olu\u015fmaktad\u0131r. \u0130lan edilen \u00fc\u00e7\u00fcnc\u00fc b\u00f6l\u00fcm yay\u0131nlanmam\u0131\u015ft\u0131r ve b\u00fcy\u00fck oranda yaz\u0131lmam\u0131\u015ft\u0131r da. Hans Friedrich Fulda, Heidegger\u2019in duyurdu\u011fu plan\u0131n ger\u00e7ekle\u015ftirilebilirlili\u011fini, daha do\u011frusu neden ger\u00e7ekle\u015ftirilemedi\u011fini tart\u0131\u015f\u0131yor.
Heidegger varl\u0131k sorusuna \u2018varl\u0131k nedir?\u2019 sorusuyla yakla\u015fmak yerine \u2018varl\u0131\u011f\u0131n anlam\u0131 nedir?\u2019 sorusuyla yakla\u015f\u0131yor. Bu onun varl\u0131k sorusuna nesnellik a\u00e7\u0131s\u0131ndan de\u011fil, \u00f6znellik a\u00e7\u0131s\u0131ndan yakla\u015ft\u0131\u011f\u0131na i\u015faret ediyor. Fulda\u2019n\u0131n deyimiyle Heidegger, varl\u0131k sorusunu do\u011frudan de\u011fil, \u00f6zne \u00fczerinden dolay\u0131ml\u0131, yani \u015fimdi-varolan\u0131n\u0131n varolu\u015f-analizi (\u201cExistentialanalyse\u201d) \u00fczerinden yan\u0131tlamak istemektedir. O halde, soru, varl\u0131\u011f\u0131n \u00f6zne \u00fczerinden dolay\u0131ml\u0131 oldu\u011funun g\u00f6sterilip g\u00f6sterilemeyece\u011fine dairdir. Di\u011fer bir ifadeyle, varl\u0131\u011fa dair sorunun varl\u0131ktan hareketle mi yan\u0131tlanmas\u0131 gerekmektedir? Benim tezim, varl\u0131k sorusuna yan\u0131t\u0131n ancak varl\u0131ktan hareketle verilebilece\u011fidir, \u00e7\u00fcnk\u00fc kan\u0131mca \u00f6zneden hareketle varl\u0131\u011f\u0131n \u00f6zne \u00fczerinden dolay\u0131ml\u0131 oldu\u011funun g\u00f6sterilmesi m\u00fcmk\u00fcn de\u011fildir. Bu, Heidegger\u2019in yapt\u0131\u011f\u0131 gibi, varl\u0131\u011f\u0131n \u201c\u00e7evre\u201dye (Umwelt) indirgenmesi durumunda dahi m\u00fcmk\u00fcn de\u011fildir. Fakat varl\u0131ktan hareket edilirse, \u00f6znenin varl\u0131k \u00fczerinden dolay\u0131ml\u0131 oldu\u011fu ve di\u011fer varolanlar kar\u015f\u0131s\u0131ndaki \u00f6zel durumu g\u00f6sterilip gerek\u00e7elendirilebilir. Heidegger, benim \u00f6nerdi\u011fim yolun tam tersini ger\u00e7ekle\u015ftirmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Benim \u00f6nerdi\u011fim yol, Heidegger\u2019i ka\u00e7\u0131n\u0131lmaz olarak emek kavram\u0131na g\u00f6t\u00fcrecekti. Fakat Heidegger\u2019in \u00f6nermi\u015f oldu\u011fu yol, tam da emek kavram\u0131ndan ka\u00e7mak i\u00e7in d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015ft\u00fcr. Fulda, varl\u0131\u011f\u0131n ne oldu\u011funa dair soruya, Heidegger\u2019in \u00f6nerdi\u011fi dolamba\u00e7l\u0131 yol \u00fczerinden yan\u0131t verilemeyece\u011fini belirtmektedir. K\u0131sacas\u0131, Heidegger\u2019in varolu\u015f-ontolojisini temel-ontoloji olarak gerek\u00e7elendirme plan\u0131 ba\u015ftan ba\u015far\u0131s\u0131zl\u0131\u011fa mahk\u00fbm olmu\u015ftur. Bunun bir\u00e7ok nedeni var. Ben burada en \u00f6nemlisini belirtip yaz\u0131y\u0131 burada sonlamak istiyorum. Fulda\u2019ya g\u00f6re, Heidegger\u2019in plan\u0131n\u0131 ger\u00e7ekle\u015ftirememesinin nedeni, ta ba\u015ftan metafizi\u011fi y\u0131kmaya y\u00f6nelmesinin, fenomenolojik yakla\u015f\u0131m\u0131n\u0131n g\u00fc\u00e7s\u00fcz, kavrams\u0131z ve yap\u0131s\u0131z olmas\u0131n\u0131n yan\u0131nda onun yakla\u015f\u0131m\u0131 sonucu dolay\u0131ml\u0131l\u0131\u011f\u0131n kaybolmas\u0131d\u0131r.[45] Zaten Heidegger\u2019in kulland\u0131\u011f\u0131 b\u00fct\u00fcn kavramlar okurun bak\u0131\u015f\u0131n\u0131 dolays\u0131z ve \u015fimdi olanla s\u0131n\u0131rlamay\u0131 ama\u00e7lamaktad\u0131r. Oysa varl\u0131kta her \u015fey dolay\u0131ml\u0131d\u0131r, \u00fcnl\u00fc bilardo topunun yast\u0131\u011f\u0131n \u00fcst\u00fcne b\u0131rak\u0131lmas\u0131 durumunda olu\u015fan ili\u015fkide de. O halde, her akl\u0131 ba\u015f\u0131nda temel ontoloji kurma giri\u015fimi, Heidegger\u2019den ancak felsefenin ne olmad\u0131\u011f\u0131n\u0131 \u00f6\u011frenilebilir. Felsefenin ne oldu\u011fu ise ancak onun felsefesinin yads\u0131nmas\u0131 sonucu anla\u015f\u0131labilir.<\/p>\n

Yaz\u0131 \u00e7er\u00e7evesinde amac\u0131m, Heidegger\u2019in siyasi ve felsefi d\u00fc\u015f\u00fcncesine dair genel bir \u00e7er\u00e7eve \u00e7izmek oldu\u011fu i\u00e7in, bir\u00e7ok kavram a\u00e7\u0131klanm\u0131\u015f olsa da felsefi d\u00fc\u015f\u00fcnce tarihiyle tam olarak ili\u015fkilendirilmedi. Bu, daha \u00e7ok \u00f6zel konular \u00fczerine ayr\u0131nt\u0131l\u0131 olarak e\u011filmekle m\u00fcmk\u00fcnd\u00fcr. \u00d6rne\u011fin Heidegger\u2019in fark ve m\u00fccadele kavramlar\u0131, Leibniz\u2019in konuya Monadoloji \u00e7er\u00e7evesinde sergilemi\u015f oldu\u011fu yakla\u015f\u0131m\u0131yla kar\u015f\u0131la\u015ft\u0131r\u0131larak fark\u0131n ger\u00e7ekten ontolojik bir ko\u015ful oldu\u011fu, fakat bunun kar\u015f\u0131l\u0131kl\u0131 m\u00fccadeleden \u00e7ok dayan\u0131\u015fmayla m\u00fcmk\u00fcn oldu\u011fu g\u00f6sterilebilirdi. Bu, tarihsel olarak ka\u00e7\u0131n\u0131lmaz olan m\u00fccadeleye dair ba\u015fka bir perspektif a\u00e7acakt\u0131r. Heidegger, fark u\u011fruna m\u00fccadeleye i\u015faret etmekle haks\u0131z de\u011fildir. Fakat onun sunmu\u015f oldu\u011fu perspektifte m\u00fccadele ve dolay\u0131s\u0131yla \u00e7eli\u015fki hep kalmaktad\u0131r. Leibniz\u2019in konuya yakla\u015f\u0131m\u0131 ise, m\u00fccadelenin perspektifini \u00e7eli\u015fkinin ortadan kald\u0131r\u0131lmas\u0131na y\u00f6neltmektedir. Bu nedenle Hegel\u2019in diyalekti\u011fi, sadece kar\u015f\u0131tlar\u0131n m\u00fccadelesinden ibaret de\u011fildir. M\u00fccadeleye mevcut olan\u0131n s\u0131n\u0131rlar\u0131n\u0131 a\u015f\u0131p gelece\u011fe \u00f6zg\u00fcrl\u00fck\u00e7\u00fc a\u00e7\u0131dan bakma olana\u011f\u0131 sunan yads\u0131man\u0131n yads\u0131nmas\u0131 kategorisi de vard\u0131r. Ayn\u0131 \u015fekilde, Heidegger\u2019in \u201c\u015fimdi-varolan\u201d kavram\u0131yla Hegel\u2019in Mant\u0131k Bilim\u2019de geli\u015ftirmi\u015f oldu\u011fu \u201cDasein\u201d ontolojik kategorisi kar\u015f\u0131la\u015ft\u0131r\u0131labilirdi. Bu bize Holz\u2019un her ontolojik kuramdan bekledi\u011fi \u201cDasein\u201d\u0131n geli\u015ftirilip g\u00f6sterilmesinin nas\u0131l m\u00fcmk\u00fcn olabilece\u011fini g\u00f6sterecektir. Yine, Heidegger\u2019in kulland\u0131\u011f\u0131 \u201cyar\u0131-tanr\u0131lar\u201d kavram\u0131 Adam Smith\u2019in \u201cyar\u0131-tanr\u0131\u201d kavram\u0131yla kar\u015f\u0131la\u015ft\u0131r\u0131larak Heidegger\u2019in fa\u015fizan felsefesinin niteli\u011fi ba\u015fka bir a\u00e7\u0131dan daha sergilenebilirdi. \u00d6rne\u011fin Heidegger, \u201cyar\u0131-tanr\u0131lar\u201d kavram\u0131yla sadece cemaatin birka\u00e7 se\u00e7kin \u00f6nderini betimlerken, Smith \u201cyar\u0131-tanr\u0131\u201d kavram\u0131yla vicdan\u0131 betimlemektedir. Dolay\u0131s\u0131yla herkeste geli\u015fmeye a\u00e7\u0131k gizil vicdan oldu\u011funa g\u00f6re, Smith a\u00e7\u0131s\u0131ndan herkes birer yar\u0131-tanr\u0131, hatta tanr\u0131d\u0131r, sadece se\u00e7kin bir ki\u015fi veya grup de\u011fildir. Bu kar\u015f\u0131la\u015ft\u0131rma da bize \u00f6zg\u00fcr toplumun ili\u015fkisel \u00e7er\u00e7evesine dair bir\u00e7ok ipucu verecektir. Son olarak, Heidegger\u2019in \u201cUmwelt\u201d (\u00e7evre) kavram\u0131 Marx\u2019\u0131n varl\u0131k kavram\u0131yla kar\u015f\u0131la\u015ft\u0131r\u0131labilir. Bu kar\u015f\u0131la\u015ft\u0131rma da bize felsefenin olmazsa olmaz\u0131 olan b\u00fct\u00fcn\u00fcn nas\u0131l g\u00f6r\u00fcl\u00fcp kavranabilece\u011fini g\u00f6sterecektir. Fakat bu konular\u0131n her biri ayr\u0131 bir yaz\u0131 konusudur ve bunlar\u0131 ele alacak daha nice ger\u00e7ekten filozof vard\u0131r. Felsefenin gelece\u011fi onlar\u0131n elindedir.<\/p>\n

Kaynak\u00e7a<\/strong><\/p>\n

Jonas, H., Erinnerungen, Insel Verlag, Frankfurt a\/M ve Leipzig, 2003
Losurdo, D., Die Gemeinschaft, der Tod, das Abendland: Heidegger und die Kriegsideologie, Verlag J. B. Metzler, Stuttgart & Weimar, 1995
Faye, E., Heidegger: l\u2019introduction du nazisme dans la philosophie-Autour des s\u00e9minairs in\u00e9dits de 1933-1935, Albin Michel, 2005
Faye, E., Heidegger: Die Einf\u00fchrung des Nationalismus in die Philosophie \u2013 Im Umkreis der unver\u00f6ffentlichten Seminare zwischen 1933 und 1935, \u00e7ev. Tim Trzaskalik, Matthes & Seitz Berlin, 2009
Heidegger, M., Sein und Zeit, Max Niemeyer Verlag, T\u00fcbingen, 2001
Marx, K. ve Engels, F., Das Manifest der kommunistischen Partei, Marx-Engels-Werke, cilt 4 i\u00e7inde, Dietz Verlag, Berlin, 1983
Husserl, E., Logische Untersuchungen, cilt 1, Gesammelte Schriften, cilt 2 i\u00e7inde, Felix Meiner Verlag, Hamburg, 1992
Holz, H. H., \u201cMetaphysik\u201d, Enzyklop\u00e4die zur b\u00fcrgerlichen Philosophie im 19. und 20. Jahrhundert i\u00e7inde, yay. Manfred Buhr, Pahl-Rugenstein, K\u00f6ln, 1988
Fulda, H. F., \u201cOntologie nach Kant und Hegel\u201d, Metaphyik nach Kant i\u00e7inde, yay. Dieter Henrich ve Rolf-Peter Horstmann, Verlagsgemeinschaft Ernst Klett-Cotta, Stuttgart, 1988
[1] Bu yaz\u0131 Felsefe Yaz\u0131n dergisinin yay\u0131ma haz\u0131rlanan 15\u2019inci say\u0131s\u0131nda (ss. 40-51) yay\u0131nlanacakt\u0131r. Yaz\u0131y\u0131 yay\u0131ma haz\u0131rlad\u0131\u011f\u0131 i\u00e7in Caner Asna\u2019ya ve ele\u015ftirel yorumlar\u0131yla katk\u0131da bulundu\u011fu i\u00e7in Do\u011fan Bar\u0131\u015f K\u0131l\u0131n\u00e7\u2019a te\u015fekk\u00fcr ederim.
[2] Heidegger\u2019in Nazilerle ili\u015fkisi T\u00fcrkiye\u2019de 1990\u2019l\u0131 y\u0131llar\u0131n ikinci yar\u0131s\u0131nda g\u00fcndeme gelmi\u015fti. Fakat tart\u0131\u015fma, Heidegger\u2019in savunucular\u0131 taraf\u0131ndan yaz\u0131lar\u0131 (\u00f6zellikle rekt\u00f6rl\u00fck konu\u015fmas\u0131) hen\u00fcz T\u00fcrk\u00e7eye \u00e7evrilmi\u015f olmad\u0131\u011f\u0131 ve bu nedenle sa\u011fl\u0131kl\u0131 bir tart\u0131\u015fman\u0131n m\u00fcmk\u00fcn olmayaca\u011f\u0131 gerek\u00e7esiyle ertelenmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131. Oysa Heidegger\u2019in yay\u0131nlanm\u0131\u015f yaz\u0131lar\u0131n\u0131n \u00e7o\u011fu \u0130ngilizcede mevcuttur ve ayr\u0131ca T\u00fcrkiye felsefecilerinin \u00e7o\u011fu \u0130ngilizcenin yan\u0131nda Almanca da bilmektedir. Anla\u015f\u0131lan, tart\u0131\u015fman\u0131n o zaman ertelenmek istenmesinin nedeni, zaman kazanmakt\u0131. Bu konuda ba\u015far\u0131s\u0131z olduklar\u0131 da s\u00f6ylenemez. Bug\u00fcn Heidegger\u2019in d\u00fc\u015f\u00fcnceleri hi\u00e7bir direni\u015fle kar\u015f\u0131la\u015fmadan yay\u0131lmaktad\u0131r ve hatta Varl\u0131k ve Zaman\u2019\u0131n yay\u0131nlan\u0131\u015f\u0131n\u0131 \u201cy\u0131l\u0131n felsefi olay\u0131\u201d olarak tan\u0131mlayanlar bile oldu. Fakat bu \u00e7abalar\u0131n felsefeye hizmetten \u00e7ok, felsefeyi y\u0131kmay\u0131 ama\u00e7lad\u0131\u011f\u0131n\u0131 a\u015fa\u011f\u0131da g\u00f6sterece\u011fim.
[3] Hans Jonas, Erinnerungen, Insel Verlag, Frankfurt a\/M ve Leipzig, 2003, s. 299.
[4] H. Jonas, Erinnerungen, s. 299.
[5] H. Jonas, Erinnerungen, 309.
[6] Kahverengi, Nazilerin sembol\u00fcd\u00fcr \u2013DG.
[7] H. Jonas, Erinnerungen, ss. 299-300.
[8] H. Jonas, Erinnerungen, s. 299.
[9] H. Jonas, Erinnerungen, s. 240-241.
[10] H. Jonas, Erinnerungen, s. 299.
[11] H. Jonas, Erinnerungen, s. 302.
[12] H. Jonas, Erinnerungen, s. 302.
[13] Bkz: Domenico Losurdo, Die Gemeinschaft, der Tod, das Abendland: Heidegger und die Kriegsideologie, Verlag J. B. Metzler, Stuttgart & Weimar, 1995.
[14] Bkz: Emmanuel Faye, Heidegger: l\u2019introduction du nazisme dans la philosophie-Autour des s\u00e9minairs in\u00e9dits de 1933-1935, [Albin Michel, 2005 (Bundan b\u00f6yle Heidegger: l\u2019introduction du nazisme dans la philosophie olarak k\u0131salt\u0131lacakt\u0131r). Kitab\u0131n Almanca \u00e7evirisi yay\u0131nlanm\u0131\u015ft\u0131r ve \u0130ngilizce \u00e7evirisi haz\u0131rlan\u0131yor. Bkz: Emmanuel Faye, Heidegger: Die Einf\u00fchrung des Nationalismus in die Philosophie \u2013 Im Umkreis der unver\u00f6ffentlichten Seminare zwischen 1933 und 1935, \u00e7ev. Tim Trzaskalik, Matthes & Seitz Berlin, 2009; Emmanuel Faye: Heidegger: The Introduction of Nazism into Philosophy in Light of the Unpublished Seminars of 1933-1935, \u00e7ev. Michael B. Smith, Yale University Press, New Haven ve Londra, 2009.
[15] Emmanuel Faye, Heidegger: l\u2019introduction du nazisme dans la philosophie, s. 7(11; parentez i\u00e7indeki say\u0131 Almanca bask\u0131n\u0131n sayfa say\u0131s\u0131na i\u015faret etmektedir).
[16] E. Faye, Heidegger: l\u2019introduction du nazisme dans la philosophie, s. 10(14).
[17] E. Faye, Heidegger: l\u2019introduction du nazisme dans la philosophie, s. 10(13).
[18] E. Faye, Heidegger: l\u2019introduction du nazisme dans la philosophie, s. 9(13).
[19] Nazi ideolojisinin en temel kavramlar\u0131ndand\u0131r.
[20] E. Faye, Heidegger: l\u2019introduction du nazisme dans la philosophie, s. 12(16).
[21] E. Faye, Heidegger: l\u2019introduction du nazisme dans la philosophie, s. 33(34-35).
[22] E. Faye, Heidegger: l\u2019introduction du nazisme dans la philosophie, s. 18(23).
[23] H. Jonas, Erinnerungen, s. 308.
[24] E. Faye, Heidegger: l\u2019introduction du nazisme dans la philosophie, s. 31(33).
[25] Bkz: D. Losurdo, Die Gemeinschaft, der Tod, das Abendland: Heidegger und die Kriegsideologie, ss.17-21.
[26] Martin Heidegger, Sein und Zeit, Max Niemeyer Verlag, T\u00fcbingen, 2001, s. 131 (paragraf 28).
[27] M. Heidegger, Sein und Zeit, s. 385(paragraf 74); Heideger, \u201cku\u015fak\u201d kavram\u0131n\u0131 Dilthey\u2019dan devralm\u0131\u015ft\u0131r.
[28] M. Heidegger, Sein und Zeit, s. 383 (paragraf 74).
[29] Bkz: D. Losurdo, Die Gemeinschaft, der Tod, das Abendland: Heidegger und die Kriegsideologie, ss.40-42.
[30] M. Heidegger, Sein und Zeit, s. 126 (paragraf 27).
[31] M. Heidegger, Sein und Zeit, s. 126 (paragraf 27).
[32] M. Heidegger, Sein und Zeit, s. 128 (paragraf 27).
[33] M. Heidegger, Sein und Zeit, s. 384 (paragraf 74).
[34] M. Heidegger, Sein und Zeit, s. 384-385 (paragraf 74), vurgular benim -DG.
[35] D. Losurdo, Die Gemeinschaft, der Tod, das Abendland: Heidegger und die Kriegsideologie, s. 42.
[36] Karl Marx ve Friedrich Engels, Das Manifest der kommunistischen Partei, Marx-Engels-Werke, Dietz Verlag, Berlin, 1983, cilt 4, s. 482.
[37] \u00d6rne\u011fin bkz: E. Faye, Heidegger: l\u2019introduction du nazisme dans la philosophie, s. 24-25(28); ayr\u0131ca bkz: D. Losurdo, Die Gemeinschaft, der Tod, das Abendland: Heidegger und die Kriegsideologie, s. 83-92 ve 227-229.
[38] Edmund Husserl, Logische Untersuchungen, Felix Meiner Verlag, Hamburg, 1992, Gesammelte Schriften, cilt 2 i\u00e7inde, cilt 1, s. 27.
[39] Husserl\u2019in bu eserinin ba\u015fl\u0131\u011f\u0131n\u0131, biraz serbest davran\u0131p \u2018Mant\u0131k \u00dczerine Ara\u015ft\u0131rmalar\u2019 olarak \u00e7evirmek daha uygun olabilir.
[40] E. Husserl, Logische Untersuchungen, s. 7.
[41] E. Husserl, Logische Untersuchungen, s. 31.
[42] Hans Heinz Holz, \u201cMetaphysik\u201d, Enzyklop\u00e4die zur b\u00fcrgerlichen Philosophie im 19. und 20. Jahrhundert i\u00e7inde, yay. Manfred Buhr, Pahl-Rugenstein, K\u00f6ln, 1988, s. 148; ayr\u0131ca bkz: D. Losurdo, Die Gemeinschaft, der Tod, das Abendland: Heidegger und die Kriegsideologie, s. 47-52.
[43] H. H. Holz, \u201cMetaphysik\u201d, s. 146-147.
[44] H. H. Holz, \u201cMetaphysik\u201d, s. 147.
[45] Bkz: Hans Friedrich Fulda, \u201cOntologie nach Kant und Hegel\u201d, Metaphyik nach Kant i\u00e7inde, yay. Dieter Henrich ve Rolf-Peter Horstmann, Verlagsgemeinschaft Ernst Klett-Cotta, Stuttgart, 1988, ss. 67-71<\/p>\n","protected":false},"excerpt":{"rendered":"

Varl\u0131k ve Zaman\u2019da Sakl\u0131 Olan Nazi-\u0130deolojisi Domenico Losurdo, yukar\u0131da and\u0131\u011f\u0131m Cemaat, \u00d6l\u00fcm, Bat\u0131: Heidegger ve Sava\u015f \u0130deolojisi ba\u015fl\u0131kl\u0131 kitab\u0131nda bize, Almanya\u2019da Birinci D\u00fcnya Sava\u015f\u0131 \u00f6ncesinde ve sonras\u0131nda olu\u015fan ve \u201csava\u015f-ideolojisi\u201d \u00fcst-kavram\u0131 alt\u0131nda toplad\u0131\u011f\u0131 bir kavramlar katalogu sunuyor.\u00a0 Sava\u015f-ideolojisinin amac\u0131, \u201c1789 D\u00fc\u015f\u00fcncesi\u201dnin ele\u015ftirip kar\u015f\u0131s\u0131na \u201c1914 D\u00fc\u015f\u00fcncesi\u201dni koymakt\u0131r. A\u015fa\u011f\u0131da sergileyece\u011fimiz kavramlar\u0131n t\u00fcm\u00fc \u201c1914 D\u00fc\u015f\u00fcncesi\u201d \u00e7er\u00e7evesinde form\u00fcle edilmi\u015ftir […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[63],"tags":[],"class_list":{"0":"post-6041","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-martin-heidegger"},"yoast_head":"\nMartin Heidegger, Nazizm ve Felsefe (2.B\u00f6l\u00fcm) | Do\u011fan G\u00f6\u00e7men - 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\/06\/02\/martin-heidegger-nazizm-ve-felsefe-2bolum-dogan-gocmen\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Martin Heidegger, Nazizm ve Felsefe (2.B\u00f6l\u00fcm) | Do\u011fan G\u00f6\u00e7men\" \/>\n<meta property=\"og:description\" content=\"Varl\u0131k ve Zaman\u2019da Sakl\u0131 Olan Nazi-\u0130deolojisi Domenico Losurdo, yukar\u0131da and\u0131\u011f\u0131m Cemaat, \u00d6l\u00fcm, Bat\u0131: Heidegger ve Sava\u015f \u0130deolojisi ba\u015fl\u0131kl\u0131 kitab\u0131nda bize, Almanya\u2019da Birinci D\u00fcnya Sava\u015f\u0131 \u00f6ncesinde ve sonras\u0131nda olu\u015fan ve \u201csava\u015f-ideolojisi\u201d \u00fcst-kavram\u0131 alt\u0131nda toplad\u0131\u011f\u0131 bir kavramlar katalogu sunuyor.\u00a0 Sava\u015f-ideolojisinin amac\u0131, \u201c1789 D\u00fc\u015f\u00fcncesi\u201dnin ele\u015ftirip kar\u015f\u0131s\u0131na \u201c1914 D\u00fc\u015f\u00fcncesi\u201dni koymakt\u0131r. 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