{"id":6290,"date":"2011-06-06T10:30:46","date_gmt":"2011-06-06T07:30:46","guid":{"rendered":"http:\/\/localhost\/wordpress\/2011\/06\/06\/yalnizlik-ve-dayanisma-ali-osman-gundogan\/"},"modified":"2011-06-06T10:30:46","modified_gmt":"2011-06-06T07:30:46","slug":"yalnizlik-ve-dayanisma-ali-osman-gundogan","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2011\/06\/06\/yalnizlik-ve-dayanisma-ali-osman-gundogan\/","title":{"rendered":"Yaln\u0131zl\u0131k ve Dayan\u0131\u015fma | Ali Osman G\u00fcndo\u011fan"},"content":{"rendered":"

\u0130nsan varl\u0131\u011f\u0131n\u0131n kendini g\u00f6sterdi\u011fi baz\u0131 temel fenomenler, insanla ilgili baz\u0131 varl\u0131k ko\u015fullar\u0131 vard\u0131r. Bu temel fenomenlerden ya da insan\u0131 belirleyen ko\u015fullardan birisi yaln\u0131zl\u0131k, di\u011feri de dayan\u0131\u015fmad\u0131r. Bu iki hal hem diyalektik bir ili\u015fki i\u00e7inde bulunur, hem de insan varl\u0131\u011f\u0131n\u0131n paradoksal bir y\u00f6n\u00fcn\u00fc belirtir. \u00c7\u00fcnk\u00fc ikisi birbirine kar\u015f\u0131tt\u0131r ama yaln\u0131zl\u0131k dayan\u0131\u015fmaya d\u00f6n\u00fc\u015fmekle ortadan kald\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131l\u0131rken, ba\u015fkalar\u0131yla birlikte olma hali, \u00e7o\u011fu kez, insan\u0131 da kendisine yabanc\u0131 bir varl\u0131k haline getirir.<\/p>\n

Yaln\u0131zl\u0131k, insan bilincinin kendi \u00fcst\u00fcne katlanmas\u0131 ve kendi kabu\u011funun d\u0131\u015f\u0131na \u00e7\u0131kamamas\u0131 \u015feklinde de\u011ferlendirilip tan\u0131mlanabilece\u011fi gibi, daha derin bir temelden, ontolojik bir ger\u00e7ekten de kaynaklanabilir. Ayr\u0131ca g\u00fcn\u00fcm\u00fcz insan\u0131n\u0131n bireyselli\u011fi ve teknoloji kar\u015f\u0131s\u0131ndaki olumsuz durumu da bir yaln\u0131z \u00f6\u011fesi olarak ifade edilebilir. K\u0131sacas\u0131, yaln\u0131zl\u0131\u011f\u0131n farkl\u0131 ortaya \u00e7\u0131k\u0131\u015f ko\u015fullan ve ald\u0131\u011f\u0131 de\u011fi\u015fik anlamlar vard\u0131r. Dayan\u0131\u015fma ise, kendi kendisiyle yetinemeyen bilincin, kabu\u011funu k\u0131rarak kendisiyle ayn\u0131 kadere ve ayn\u0131 i\u00e7eriklere sahip di\u011fer bilin\u00e7lerle olan birle\u015fme iste\u011finin bir sonucu olarak ortaya \u00e7\u0131kar. Yaln\u0131zl\u0131k, insan\u0131 kendi \u00f6znelli\u011fine mahk\u00fbm ederken, bu mahk\u00fbmiyetten kurtulmak i\u00e7in kendi \u00f6znelli\u011fi i\u00e7erisinde kendini ger\u00e7ekle\u015ftiremeyen insan ya pratik faydalar ya da bu faydalar\u0131 a\u015fan a\u015fk ve dostluk ad\u0131na veya daha y\u00fcce ama\u00e7lar u\u011fruna kendini di\u011fer insanlara a\u00e7ar. Dayan\u0131\u015fma, ben ile \u00f6tekiler aras\u0131nda kurulacak olan insan\u00ee bir olgu olarak ger\u00e7ekle\u015fir. Bir bak\u0131ma, yaln\u0131zl\u0131k ve dayan\u0131\u015fma sorunu, ben ile \u00f6tekiler aras\u0131ndaki ili\u015fkinin kurulup kumlamayaca\u011f\u0131yia ili\u015fkili olarak ortaya \u00e7\u0131kan bir sorundur.<\/p>\n

Bizim burada yaln\u0131zl\u0131ktan kast\u0131m\u0131z, yukar\u0131da ifade edilen b\u00fct\u00fcn yaln\u0131zl\u0131k t\u00fcrleri de\u011fildir. S\u00f6zgelimi, yaln\u0131zl\u0131ktan, psikiyatristlerin anormal diye anlad\u0131klar\u0131 tutumu de\u011fil, insan\u0131n kendi bireyselli\u011fini a\u015fan ve insan durumu olarak nitelendirilebilecek olan evrensel ve ontolojik bir hakikati kastediyoruz. \u00c7\u00fcnk\u00fc psikiyatristler, \u00f6zellikle Freud, narsizmi yaln\u0131zl\u0131k ile a\u00e7\u0131klamaya \u00e7al\u0131\u015f\u0131r ve narsist bir tutumu da ya libidonun (ya\u015fam i\u00e7g\u00fcd\u00fcs\u00fcn\u00fcn), “yasam\u0131n ilk aylar\u0131ndan beri ‘ben’in i\u00e7ine s\u0131k\u0131\u015f\u0131p kald\u0131\u011f\u0131ndan, (onun) d\u0131\u015f d\u00fcnyaya y\u00f6neltilmesi engellenmi\u015f olur. Bunun sonucu giderek \u015fi\u015fen ‘ben’, kendisinin \u00f6nemli, kusursuz ve ayr\u0131cal\u0131kl\u0131 bir varl\u0131k oldu\u011funa inan\u0131r” ya da “yeti\u015fkin ya\u015famda d\u0131\u015f d\u00fcnyayla ili\u015fkilerde a\u011f\u0131r bir d\u00fc\u015f k\u0131r\u0131kl\u0131\u011f\u0131 ya\u015fanmas\u0131 sonucu, libido d\u0131\u015f d\u00fcnyadan egoya geri \u00e7ekilir” ve her iki durumda da birey, kendisini her\u015feyin merkezine al\u0131r, bu suretle de \u00e7evreden tamamen uzakla\u015f\u0131r. Bu tutum, hastal\u0131kl\u0131 bir bireyin tutumudur, psikolojik ve ki\u015fisel oldu\u011fu i\u00e7in de ontolojik ve felsef\u00ee bir yaln\u0131zl\u0131k t\u00fcr\u00fc olarak de\u011ferlendirilemez.<\/p>\n

Yaln\u0131zl\u0131\u011f\u0131, insan\u0131n temel ontolojik ger\u00e7ekli\u011fi olarak ele alan ve insanl\u0131k durumunu en iyi ifade eden kavram\u0131n da yaln\u0131zl\u0131k oldu\u011funu s\u00f6yleyen filozoflar\u0131n say\u0131s\u0131 hi\u00e7 de az de\u011fildir. Hatta pek \u00e7ok dini tutum bile yaln\u0131zl\u0131\u011f\u0131 ya\u015fama bi\u00e7imi olarak \u00f6nermekte ve baz\u0131 din temsilcileri bu hali bizzat ya\u015famak suretiyle idealle\u015ftirmektedirler. \u00d6rne\u011fin, Hint ve Uzak Do\u011fu dinlerinden \u00e7o\u011fu ve \u00f6zellikle Budizm, b\u00f6yle bir ya\u015fama tarz\u0131n\u0131 \u00f6\u011f\u00fctlemektedir. \u00c7\u00fcnk\u00fc hayat\u0131n esas\u0131 ac\u0131d\u0131r.<\/p>\n

Ac\u0131dan kurtulman\u0131n tek yolu da Nirvana’d\u0131r. Ac\u0131n\u0131n nedeni, ya\u015fama olan susam\u0131\u015fl\u0131kt\u0131r. Ya\u015fama olan susam\u0131\u015fl\u0131ktan kurtulmak, ac\u0131dan kurtulmakt\u0131r ve bunun ad\u0131 da Nirvana’d\u0131r. Ama Nirvana’ya toplu halde gidilmez. Birey, a\u015f\u0131r\u0131 \u00e7ilecilik ile d\u00fcnyaya ve ya\u015fama ba\u011fl\u0131l\u0131k aras\u0131nda bir ortayol tutarak, kurtulu\u015fa ancak kendisi ula\u015fabilir. B\u00f6yle bir bireyin toplumsal sorunlarla ilgisi yoktur.<\/p>\n

Sorun, bireyin kendi benli\u011finde ve bencilli\u011findedir. Kurtulu\u015f ta yine kendi elindedir. Bundan dolay\u0131 Buda \u00f6\u011frencilerine \u015f\u00f6yle der: “Kendiniz kendinize \u0131\u015f\u0131k olun, kendi d\u0131\u015f\u0131n\u0131zda olan d\u0131\u015f\u0131n\u0131zdan gelebilecek hi\u00e7bir \u015feyden destek, dayanak aramay\u0131n, kendinize ger\u00e7e\u011fi \u0131\u015f\u0131k yap\u0131n”. Kurtulu\u015fu kendi elinde olan ve sadece ger\u00e7e\u011fi \u0131\u015f\u0131k yapan insanlar Budizm’de bir cemaat olu\u015fturmaktan da geri kalmazlar. \u00c7\u00fcnk\u00fc Budizm, “birlikte varolma ilkesini” uygulamaya koymu\u015f, ahl\u00e2k a\u00e7\u0131s\u0131ndan da “\u00e7oklu\u011fun iyili\u011fi, \u00e7oklu\u011fun mutlulu\u011fu” iyi ve k\u00f6t\u00fcn\u00fcn temel \u00f6l\u00e7\u00fct\u00fc olarak kabul edilmi\u015ftir. Budizm d\u0131\u015f\u0131nda, ilahi dinlerin mistik yorumlar\u0131nda da ayn\u0131 yaln\u0131zl\u0131k temas\u0131n\u0131n \u00e7ok g\u00fc\u00e7l\u00fc bir \u015fekilde vurguland\u0131\u011f\u0131 bir ger\u00e7ektir. H\u0131ristiyanl\u0131kta manast\u0131r hayat\u0131 ya\u015fayan rahip ve rahibelerin, \u0130sl\u00e2miyet’te kimi tarikat \u00fcyelerinin toplumsal ve do\u011fal \u00e7evreye kay\u0131ts\u0131z kalarak, yaln\u0131z bir ya\u015fam\u0131 tercih ettikleri de bilinmektedir. Ama bu t\u00fcr anlay\u0131\u015flar yaln\u0131zl\u0131\u011f\u0131, ya\u015fam\u0131n bir sonucu oiarak g\u00f6rmekteler ve insan\u0131n ontolojik ger\u00e7ekli\u011finin yaln\u0131zl\u0131k oldu\u011funu anlamaktan uzak kalmaktad\u0131rlar. \u00c7\u00fcnk\u00fc yaln\u0131zl\u0131\u011f\u0131, insan\u0131n temel ontolojik ger\u00e7ekli\u011fi olarak g\u00f6rmek, yaln\u0131zl\u0131\u011f\u0131n bir sonu\u00e7 de\u011fil, bir temel oldu\u011funu ortaya koymak demektir.<\/p>\n

\u0130lk\u00e7a\u011f filozoflar\u0131ndan itibaren, \u00e7a\u011f\u0131m\u0131z\u0131n varolu\u015f\u00e7u filozoflar\u0131na kadar yaln\u0131zl\u0131k ve yaln\u0131zl\u0131ktan ba\u015fkalar\u0131na do\u011fru ileti\u015fim felsefenin en \u00f6nemli problemlerinden birisi olagelmi\u015ftir. Kyniklerde, Stoal\u0131larda mutluluk\u00e7u ahl\u00e2k a\u00e7\u0131s\u0131ndan kay\u0131ts\u0131zl\u0131k hali yaln\u0131zl\u0131\u011fa ve insan\u0131n bireyci bir i\u00e7 huzuruna y\u00f6nelmesini do\u011furmu\u015ftur. \u00c7\u00fcnk\u00fc ruh s\u00fck\u00fbnu dedi\u011fimiz ataraxia, her t\u00fcrl\u00fc uyar\u0131c\u0131n\u0131n etkisinden kurtulmakla m\u00fcmk\u00fcnd\u00fcr. H\u0131ristiyanl\u0131kta ilk g\u00fcnahla ilgili olarak insan\u0131n d\u00fc\u015f\u00fc\u015f\u00fc temas\u0131, Leibniz’in monadlar\u0131mn tekli\u011fi ve d\u0131\u015fa a\u00e7\u0131k pencerelerinin olmay\u0131\u015f\u0131, Rousseau’nun Yaln\u0131z Gezerin D\u00fc\u015fleri’nde anlatt\u0131\u011f\u0131 ve “yaln\u0131zl\u0131\u011f\u0131mda, onlarla (di\u011fer insanlarla) birlikte ya\u015f\u0131yor olmaktan y\u00fcz defa daha mutluyum” ‘ derken kastetti\u011fi d\u00fc\u015f\u00fcnceler, b\u00fct\u00fcn varolu\u015f\u00e7u filozoflarda insan\u0131n b\u0131rak\u0131lm\u0131\u015fl\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesi, Rousseau’nunki hari\u00e7 olmak \u00fczere, genelde hep ontolojik kaynakl\u0131 yaln\u0131zl\u0131k anlay\u0131\u015flar\u0131d\u0131r. Yaln\u0131zl\u0131k sorununa bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda, insan hayat\u0131 \u00f6z\u00fcnde yaln\u0131zl\u0131kt\u0131r, Ortega’n\u0131n tabiriyle “k\u00f6kten yaln\u0131zl\u0131kt\u0131r. \u00c7\u00fcnk\u00fc hayat\u0131m\u0131 ya\u015famak, yaln\u0131z benim ger\u00e7ekle\u015ftirmem gereken bir\u015feydir. Hi\u00e7bir an\u0131m\u0131 ba\u015fkas\u0131na aktaramam, hayat\u0131m\u0131 ya\u015famas\u0131 i\u00e7in ba\u015fkas\u0131na vekalet veremem, bir ba\u015fkas\u0131n\u0131n da vekaletini \u00fcstlenemem.<\/p>\n

Yaln\u0131zl\u0131k teriminin anlam\u0131n\u0131 \u00e7a\u011fr\u0131\u015ft\u0131ran ba\u015fka kavramlar da vard\u0131r. Bunlardan en \u00f6nemli olan\u0131 da tek olmakt\u0131r. Yaln\u0131z olan tek ve biricik olan de\u011fildir. Tek olmak, biricik olmak, kendisinin e\u015fi ve benzeri bulunmamak demektir. \u00d6rne\u011fin Tanr\u0131, bu anlamda tektir, biriciktir. Dolay\u0131s\u0131yla Tanr\u0131’ya yaln\u0131zl\u0131ktan ziyade teklik ve biriciktik y\u00fcklenmelidir. Yaln\u0131zl\u0131k, ayn\u0131 cinsten ba\u015fkalar\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 gerektirir. \u0130nsan, koskoca bir evrende, di\u011fer insan varl\u0131klar\u0131yla, “onlarla birlikte yaln\u0131zd\u0131r”.- Yaln\u0131zl\u0131k ya da yaln\u0131z kalma, “ba\u015fkalar\u0131ndan yoksun kalmakt\u0131r”.<\/p>\n

Buradaki yoksun kalmak ifadesi, hem terkedi\u015f hem de terkedili\u015f anlam\u0131ndad\u0131r. Ancak terkedi\u015f ya da terkedili\u015f yoluyla ortaya \u00e7\u0131kan ve ba\u015fkalar\u0131ndan yoksun kalma olarak nitelendirilen yaln\u0131zl\u0131k, bir insanl\u0131k durumunu ifade etmekten ziyade, bir toplumsal ili\u015fkiler a\u011f\u0131 i\u00e7erisindeki yaln\u0131zl\u0131k t\u00fcr\u00fcn\u00fc d\u00fc\u015f\u00fcnd\u00fcrtmektedir.<\/p>\n

Hangi anlamda olursa olsun, insan varl\u0131\u011f\u0131n\u0131n temel \u00f6zelli\u011fi olan yaln\u0131zl\u0131\u011f\u0131n\u0131 onaylamaya imk\u00e2n veren pek \u00e7ok neden vard\u0131r. Ba\u015fkalar\u0131yla konu\u015fmak ya da dostluk kurmak iste\u011fimizin temelinde yatan neden, yaln\u0131zh\u011f\u0131m\u0131zd\u0131r. Ba\u015fkalar\u0131yla konu\u015fmak veya onlarla dostluk kurmak, onlarla payla\u015fabilece\u011fimiz bir ortakl\u0131\u011f\u0131m\u0131z\u0131n bulundu\u011funun kabul\u00fcne dayan\u0131r. B\u00f6yle bir kabule dair inanc\u0131 olan herkes, ba\u015fkalar\u0131yla ileti\u015fim kurma ihtiyac\u0131na da sahiptir. E\u011fer, yaln\u0131zl\u0131k bizim temel ger\u00e7ekli\u011fimiz olmasayd\u0131, ba\u015fkalar\u0131na do\u011fru y\u00f6nelme ihtiyac\u0131m\u0131z da olmayacakt\u0131 ve zaten bu durumda ba\u015fkalar\u0131yla hep birlikte varolmu\u015f olacakt\u0131k.<\/p>\n

Ayr\u0131ca her insan\u0131n, ba\u015fkalar\u0131yla \u00e7ak\u0131\u015fmayan, kesi\u015fmeyen ve \u00f6rt\u00fc\u015fmeyen, hi\u00e7bir zaman da \u00e7ak\u0131\u015famayacak, kesi\u015femeyecek ve \u00f6rt\u00fc\u015femeyecek olan bir “kendi burada olma” \u00f6zelli\u011fi vard\u0131r. Her insan\u0131n ba\u015fkas\u0131na akt\u0131r\u0131lamayan, aktar\u0131lamayacak olan, ba\u015fkas\u0131yla payla\u015f\u0131lamayan ve payla\u015f\u0131lamayacak olan bir mahremiyeti, bir \u00f6zel alan\u0131 vard\u0131r. Bu mahremiyet ya da \u00f6zel alan, insan\u0131 kamusal alandan ay\u0131r\u0131r ve kamusal alan\u0131n d\u0131\u015f\u0131nda ona kendi ba\u015f\u0131na bir varl\u0131k, bir otonomluk sa\u011flar. \u0130nsan\u0131n kendi burada olma \u00f6zelli\u011fiyle mahremiyeti ba\u015fkalar\u0131n\u0131nkilere yabanc\u0131d\u0131r. Bu yabanc\u0131l\u0131k, ortadan kald\u0131r\u0131labilir, yok edilebilir bir \u015fey de de\u011fildir. Bu iki hal de yine yaln\u0131zl\u0131k nedenidir.<\/p>\n

\u00c7a\u011f\u0131m\u0131z insan\u0131n\u0131n teknoloji kar\u015f\u0131s\u0131ndaki durumu ve makineye ba\u011f\u0131ml\u0131l\u0131\u011f\u0131, kapitalizmin egemenli\u011fi ve bu egemenli\u011fin sonucunda, Hobbes’un insan\u0131n do\u011fal durumundaki “insan insan\u0131n kurdudur” anlay\u0131\u015f\u0131n\u0131n g\u00fcn\u00fcm\u00fcze ta\u015f\u0131nm\u0131\u015f olmas\u0131 da, toplumsal anlamda insanlar\u0131 yaln\u0131zl\u0131\u011fa itmektedir. Ancak bu yaln\u0131zl\u0131k bilgisayar ve televizyon kar\u015f\u0131s\u0131nda oturup kalan insan\u0131n yaln\u0131zl\u0131\u011f\u0131 ya da topluma yem olmak istemeyen ve ya\u015fam\u0131n\u0131 g\u00fcnl\u00fckle\u015ftirmeyen a\u00e7\u0131k g\u00f6r\u00fc\u015fl\u00fc insan\u0131n yaln\u0131zl\u0131\u011f\u0131d\u0131r. K\u00fc\u00e7\u00fclen d\u00fcnya, teknolojisiyle insan\u0131 kendi ba\u015f\u0131na olmaya itmi\u015f ama ayn\u0131 teknoloji insan\u0131n en mahrem d\u00fcnyas\u0131na kadar da n\u00fcfuz etmek suretiyle de, insan\u0131n i\u00e7 d\u00fcnyas\u0131n\u0131 bile if\u015fa etmeye ba\u015flam\u0131\u015ft\u0131r. Ancak, burada s\u00f6z konusu edilen yaln\u0131zl\u0131k ta ontolojik olmaktan uzak, \u00e7a\u011f\u0131m\u0131z\u0131n bir hastal\u0131\u011f\u0131 ya da buhran\u0131 olarak ortaya \u00e7\u0131kmaktad\u0131r.<\/p>\n

Yaln\u0131zl\u0131\u011f\u0131, insan\u0131n kendine yetmesi olarak d\u00fc\u015f\u00fcnen ve \u00f6zg\u00fcrl\u00fc\u011f\u00fcn de ancak yaln\u0131z kal\u0131nd\u0131\u011f\u0131nda ger\u00e7ekle\u015fece\u011fini ifade eden Schopenhauer, dayan\u0131\u015fmaya ve toplumsall\u0131\u011fa kar\u015f\u0131 yaln\u0131zl\u0131\u011f\u0131 tercih eden filozoflar\u0131n ba\u015f\u0131nda gelmektedir. \u00c7\u00fcnk\u00fc, dayan\u0131\u015fma ba\u015fkalar\u0131yla birlikte varolmakt\u0131r. Ba\u015fkalar\u0131yla birlikte varolmak ise bizi kendimiz olmaktan \u00e7\u0131kar\u0131r. “Her ki\u015fi ancak kendi kendisiyle en yetkin uyum i\u00e7inde olabilir”. Yaln\u0131zl\u0131\u011fa ve kendi yaln\u0131zl\u0131klar\u0131 i\u00e7inde kendilerine katlanma yetenek ve g\u00fcc\u00fcnden yoksun olanlar, toplumcul olanlard\u0131r.<\/p>\n

Schopenhauer’e g\u00f6re ac\u0131lar\u0131m\u0131z\u0131n kayna\u011f\u0131 ve ruh dinginli\u011fini tehlikeye atan toplumdur. Ger\u00e7i, d\u00fcnyan\u0131n en temel ger\u00e7ekli\u011fi k\u00f6t\u00fc olu\u015fudur ve ya\u015fam ac\u0131larla doludur. Bundan kurtulmay\u0131 engelleyen unsurlar\u0131n ba\u015f\u0131nda toplum gelmektedir.<\/p>\n

Heidegger’in de ifadesiyle birlikte varolmak hayat\u0131 g\u00fcnl\u00fckle\u015ftirir ve g\u00fcnl\u00fckle\u015fm\u00ee\u015f bir hayattan da insan olmay\u0131 beklemek hemen hemen imk\u00e2ns\u0131zd\u0131r. Nitekim b\u00fct\u00fcn ola\u011fan\u00fcst\u00fc kafalar\u0131n se\u00e7ti\u011fi yaln\u0131zl\u0131k hatta daha da \u00f6tesi inzivad\u0131r. “Kendini tecrit ve yaln\u0131zl\u0131k e\u011filimini besleyen duygu aristokrat\u00e7a bir duygudur”. B\u00fct\u00fcn k\u00f6t\u00fcmserlerde oldu\u011fu gibi, b\u00fct\u00fcn d\u0131\u015f ko\u015fullardan ve her t\u00fcrl\u00fc uyar\u0131c\u0131lardan kendimizi soyutlamay\u0131 ve d\u00fcnyadan el etek \u00e7ekmeyi \u00f6\u011f\u00fctleyen Schopenhauer’in d\u00fc\u015f\u00fcnceleri, Budac\u0131 bir ahl\u00e2kla sonu\u00e7lan\u0131r.<\/p>\n

Ki\u015finin yaln\u0131zl\u0131\u011f\u0131n\u0131, \u00f6zellikle terkedilmi\u015flik ve b\u0131rak\u0131lm\u0131\u015fl\u0131k gibi kavramlarla metafizik a\u00e7\u0131dan ele alanlar\u0131n ba\u015f\u0131nda varolu\u015f\u00e7u filozoflar gelmektedir, Varolu\u015f\u00e7ular, hareket noktas\u0131 olarak ta insan\u0131n s\u00fcbjektifli\u011fini ele al\u0131p, ben’in ba\u015fka benlerle olan ili\u015fkilerini de fenomenolojik bir tarzda tasvir etmeye \u00e7al\u0131\u015f\u0131rlar.<\/p>\n

Fenomenoloji, kendisine bilinci konu edinen disiplinlerin ba\u015f\u0131nda gelmektedir. Acaba fenomenoloji a\u00e7\u0131s\u0131ndan ben’in ba\u015fka ben’e a\u00e7\u0131lmas\u0131 ve onunla ileti\u015fime girmesi olanakl\u0131 m\u0131d\u0131r? Ba\u015fka ben ifadesinden, genel olarak, benim gibi olan, benimle beraber ya\u015fayan hemcinslerimin ben’i s\u00f6z konusu edilmektedir. B\u00f6yle bir durumda, Edmund Husser\u00ee’in de i\u015faret etti\u011fi gibi, ba\u015fka ben i\u00e7in \u015fu iki nitelik ortaya \u00e7\u0131kar:<\/p>\n

1) Ba\u015fka benler birer varl\u0131kt\u0131r, onlar da bu d\u00fcnyan\u0131n bir par\u00e7as\u0131d\u0131rlar,<\/p>\n

2) Ama onlar\u0131n benim i\u00e7in olan varl\u0131\u011f\u0131 masa gibi, bitki ya da hayvan gibi bir varolu\u015f de\u011fil, t\u0131pk\u0131 benim gibi birer s\u00fcje olu\u015flar\u0131d\u0131r.<\/p>\n

Ba\u015fka ben, bir s\u00fcje varl\u0131\u011f\u0131 olarak de\u011fil de, bir obje olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcr ve o donukla\u015ft\u0131r\u0131lacak olursa, bir s\u00fcjeler aras\u0131 ili\u015fkiden ve bir s\u00fcjeler birli\u011finden bahsetmek olanaks\u0131z olacakt\u0131r. Kendi kendine yeten, kendini kendi yaln\u0131zl\u0131\u011f\u0131 i\u00e7erisinde kavrama olana\u011f\u0131na sahip olan bir ben i\u00e7in ba\u015fkas\u0131 ya da ba\u015fka ben hi\u00e7bir anlam\u0131 ifade etmeyecektir. Ama insan, kendi yaln\u0131zl\u0131\u011f\u0131 i\u00e7erisinde kendini kavrama ve varl\u0131\u011f\u0131n\u0131 ortaya koyma olana\u011f\u0131na sahip midir? Descartes’\u0131n COGITO’su b\u00f6yle bir olana\u011f\u0131n varl\u0131\u011f\u0131na i\u015faret eder gibidir. Ancak bu soruya evet cevab\u0131n\u0131 vermek de pek m\u00fcmk\u00fcn g\u00f6r\u00fcnmemektedir. \u00c7\u00fcnk\u00fc COGITO gibi bir ilke tek ger\u00e7eklik olarak kabul edilir ve di\u011fer her\u015fey bu ger\u00e7eklik \u00fczerine in\u015faa edilirse, ula\u015f\u0131lacak olan nokta, mutlak idealizmin i\u00e7ine d\u00fc\u015ft\u00fc\u011f\u00fc solipsizmden ba\u015fka bir \u015fey de\u011fildir, “Kendi ben’imden ba\u015fka bir \u00e7ok sonlu ben’ler (ruhlar) kabul etmeye dayanan” pluralist bir idealizm, belki daha do\u011fru bir g\u00f6r\u00fc\u015f olacakt\u0131r. \u00c7\u00fcnk\u00fc “ba\u015fka ben’lerin de, ba\u011f\u0131ms\u0131z birer insan s\u00fcbjektif olarak varoldu\u011funu” ispata y\u00f6nelmeyen bir s\u00fcje, sadece kendi kendisiyle, kendi ben’iyle ba\u015fba\u015fa kalm\u0131\u015f olacak, kendini ortaya koyma ve ke\u015ffetme olana\u011f\u0131ndan yoksun kalacakt\u0131r. Sartre’\u0131n da dedi\u011fi gibi, “ba\u015fkas\u0131, hem varolu\u015fum, hem de kendimi bili\u015fim i\u00e7in gereklidir.” Sartre’\u0131n bu ifadesine ra\u011fmen, ileride g\u00f6r\u00fclece\u011fi gibi, onun ben ile \u00f6teki aras\u0131ndaki ili\u015fkiyi \u00e7\u00f6zeb\u00fcdi\u011fine ve b\u00fct\u00fcn insanlar\u0131n bir dayan\u0131\u015fma sergileyebilecekleri felsefi bir g\u00f6r\u00fc\u015f haz\u0131rlad\u0131\u011f\u0131na inanmak pek m\u00fcmk\u00fcn de\u011fildir.<\/p>\n

Nas\u0131l ki yaln\u0131zl\u0131k temel bir ger\u00e7eklikse, \u00f6teki olmak ya da \u00f6tekinin varl\u0131\u011f\u0131n\u0131n ger\u00e7ekli\u011fi de “temel bir niteliktir”. Benim insan ad\u0131n\u0131 almam, Hegel’in ifadesiyle bir \u00f6zbilin\u00e7 varl\u0131\u011f\u0131 haline gelmem, ba\u015fkas\u0131 taraf\u0131ndan kabul g\u00f6rmeme, ba\u015fkas\u0131n\u0131n da ayn\u0131 \u00f6zbilin\u00e7 haline gelmesi ben taraf\u0131ndan kabul edilmesine ba\u011fl\u0131d\u0131r. Hatta “bir \u00f6zbilin\u00e7 bir \u00f6zbilin\u00e7 i\u00e7in vard\u0131r; Ben, ki Bizdir, Biz, ki Bendir”. \u00d6yleyse, “insan s\u00f6zc\u00fc\u011f\u00fcn\u00fcn anlam\u0131 bir ki\u015finin di\u011feri i\u00e7in varolmas\u0131n\u0131 gerektirir”. \u00c7\u00fcnk\u00fc insan\u0131n temel ger\u00e7ekli\u011fi yaln\u0131zl\u0131k olsa da, o kendi yaln\u0131zl\u0131\u011f\u0131 i\u00e7inde ortaya \u00e7\u0131kamaz. Ba\u015fkas\u0131 da, benim gibi bir i\u00e7 d\u00fcnyas\u0131, mahremiyeti olan ve temel ger\u00e7ekli\u011fi yaln\u0131zl\u0131k olarak belirlenendir. Birbirine yabanc\u0131 iki yaln\u0131zl\u0131k bir arada nas\u0131l bulunabilecektir? Ya da bu \u015fekilde niteliklere sahip iki yaln\u0131zl\u0131k varl\u0131\u011f\u0131n\u0131n bir arada bulunabilmesinin, aralar\u0131nda bir diyalog geli\u015ftirebilmelerinin zemini ve sonu\u00e7lan neler olacakt\u0131r? Acaba bir arada bul\u0131mmay\u0131 istemek, kendimizi ba\u015fkas\u0131na, ba\u015fkas\u0131n\u0131 da kendimize ta\u015f\u0131mak, kendimize yabanc\u0131la\u015fmak ve kendimizden uzakla\u015fmak gibi bir sonucu da -t\u0131pk\u0131 Schopenhauer’de oldu\u011fu gibi- do\u011furmayacak m\u0131d\u0131r?<\/p>\n

Bu \u015fekilde ortaya konulan sorulara, varolu\u015f\u00e7u filozoflar\u0131n \u00e7o\u011fu a\u00e7\u0131s\u0131ndan doyurucu, daha da do\u011frusu insan\u0131 yaln\u0131zl\u0131ktan kurtar\u0131c\u0131 bir cevap vermek pek olanakl\u0131 de\u011fildir. \u00d6rne\u011fin Heidegger’e g\u00f6re insan, hem do\u011fal d\u00fcnya ile hem de ba\u015fkalar\u0131yla birlikte bulunma ili\u015fkisine sahiptir. Yani onun d\u00fcnyas\u0131 “bir Mitsein, bir birlikte-varl\u0131kt\u0131r. Benim d\u00fcnyam bir Mitwelt, bir birlikte-d\u00fcnya’d\u0131r”. Biz d\u00fcnyaya f\u0131rlat\u0131lm\u0131\u015f\u0131z ve “bizim d\u00fcnya-i\u00e7re-varl\u0131\u011f\u0131m\u0131z bir ‘f\u0131rlat\u0131lm\u0131\u015fl\u0131k’t\u0131r”. Ancak, ben, kendi Dasein deneyiminde, yaln\u0131z de\u011fil, ba\u015fkalar\u0131yla birliktedir. \u00c7\u00fcnk\u00fc “d\u00fcnya-i\u00e7re-varlik bir birlikte-varl\u0131kt\u0131r”. Ayr\u0131ca, “ba\u015fkalar\u0131n\u0131n \u015fimdi-varl\u0131\u011f\u0131n\u0131 anlamak varolmakt\u0131r”. Bu varolmak, birlikte varolmakt\u0131r. Ama ba\u015fka biri ile varolmak suretiyle kendi Dasein’\u0131m\u0131z\u0131 canland\u0131rmakla, “biz kendimiz olmamaya ba\u015flar\u0131z” . Bu durum, kendimin kendime yabanc\u0131la\u015fmas\u0131, anonimle\u015fmesi, do\u011fal d\u00fcnyan\u0131n herhangi bir objesi bi\u00e7imine d\u00f6n\u00fc\u015fmesi ve ya\u015fam\u0131m\u0131n g\u00fcnl\u00fckle\u015fmesi, ben’imin \u015fahsili\u011fini, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc, kendili\u011fini yitirmesi demektir. Steiner’in Heidegger’den aktard\u0131\u011f\u0131 \u015fu c\u00fcmleler bu yabanc\u0131la\u015fmay\u0131 \u00e7ok g\u00fczel ifade etmektedir.<\/p>\n

Biri kendini ba\u015fkalar\u0131na ba\u011flar ve onlar\u0131n kudretini artt\u0131r\u0131r. Birinin zorunlu olarak kendini onlara ba\u011flamas\u0131 olgusunu \u00f6rtbas etmek i\u00e7in, birinin b\u00f6ylece \u00f6zgiille\u015ftirdi\u011fi bu ‘ba\u015fkalar\u0131’, yakla\u015f\u0131k ve \u00e7o\u011funlukla, g\u00fcndelik bir ba\u015fka biri ile varl\u0131k olarak ‘orada var’, olan kimselerdir. Bu ‘kimse’ bu biri de\u011fildir, su biri de\u011fildir, kendi de\u011fildir, baz\u0131lar\u0131 de\u011fildir ve bunlar\u0131n t\u00fcm\u00fcn\u00fcn toplam\u0131 da de\u011fildir. Bu ‘kimse’yans\u0131zd\u0131r, bu ‘onlar’d\u0131r..<\/p>\n

Bu yabanc\u0131la\u015fman\u0131n sonucunda hi\u00e7kimse kendisi de\u011fil, herkes ba\u015fkas\u0131d\u0131r. Yabanc\u0131la\u015fm\u0131\u015f Dasein, “Gayri-sahici” Dasein art\u0131k, kendi gibi de\u011fil, onlar\u0131n yani ba\u015fkalar\u0131n\u0131n ya\u015fad\u0131\u011f\u0131 gibi ya\u015far. Steiner’in ifadesiyle, “neredeyse hi\u00e7 ya\u015famaz bile. Dayat\u0131lm\u0131\u015f anonim de\u011ferlerin g\u00f6\u00e7\u00fck iskelesinde ‘ya\u015fat\u0131l\u0131r'”. \u00d6yleyse, ba\u015fkalar\u0131yla birlikte varolmak, varolu\u015fun zorunlu bir sonucu olmas\u0131na ra\u011fmen k\u00fc\u00e7\u00fclt\u00fcc\u00fc ve ba\u015fkalar\u0131n\u0131n k\u00f6leli\u011fine girmek gibi bir\u015feydir. Bundan dolay\u0131 da, b\u00fct\u00fcn insanlar\u0131n birlikte bir dayan\u0131\u015fmas\u0131n\u0131n sa\u011flam temellerini Heidegger’de bulmak olduk\u00e7a zordur.<\/p>\n

Ben ve ba\u015fkas\u0131 ili\u015fkisi, bir varolu\u015fu ba\u015fka bir varolu\u015fla birle\u015ftirme \u00e7abas\u0131d\u0131r. Ben’i solipsizmden kurtaracak ve ba\u015fkas\u0131yla kurulacak ili\u015fki sonucunda ben’i ba\u015fkalar\u0131yla dayan\u0131\u015fma ve birlikte olmaya g\u00f6t\u00fcrecek \u015fey, ili\u015fki kurabilece\u011fim, “ba\u015fkas\u0131yla ilgili bir Cogito’nun varolmas\u0131 gerekir”. Sartre’a g\u00f6re bu, Descartes’in Cogito’sudur. Sartre, solipsizme kar\u015f\u0131 direni\u015f noktalar\u0131n\u0131 da
ba\u015fkas\u0131yla ilgili b\u00f6yle bir Cogito’nun varl\u0131\u011f\u0131nda bulur.<\/p>\n

Asl\u0131nda, Heidegger’de oldu\u011fu gibi Sartre’a g\u00f6re de, “insan, kendi ba\u015f\u0131na b\u0131rak\u0131lm\u0131\u015ft\u0131r. Ne i\u00e7inde dayanacak bir destek vard\u0131r, ne de d\u0131\u015f\u0131nda tutunacak bir dal”. Tanr\u0131 olmad\u0131\u011f\u0131 i\u00e7in “yaln\u0131z ve \u00f6z\u00fcrs\u00fcz (mazeretsiz) kalm\u0131\u015f\u0131zd\u0131r”. \u0130nsan\u0131n bu \u00f6zelli\u011finden \u00f6t\u00fcr\u00fc tek ba\u015f\u0131m\u0131za beliriyor, tek ba\u015f\u0131m\u0131za karar veriyoruz. Ama, di\u011fer Cogito’lann durumu da ayn\u0131. Acaba bu ikisi aras\u0131nda nas\u0131l bir ili\u015fki ger\u00e7ekle\u015fiyor? Ba\u015fkas\u0131n\u0131n varl\u0131\u011f\u0131 bir ger\u00e7ek. Ba\u015fkas\u0131, ba\u015flang\u0131\u00e7ta benim g\u00f6rd\u00fc\u011f\u00fcmd\u00fcr. O da beni g\u00f6rendir. Ben, ba\u015fkas\u0131n\u0131 bir nesne-ba\u015fkas\u0131, nesne haline getirilmi\u015f, \u015feyle\u015ftirilmi\u015f bir nesne-ba\u015fkas\u0131 olarak g\u00f6r\u00fcyorum. Ayn\u0131 g\u00f6rme, \u00f6zne-ba\u015fkas\u0131 taraf\u0131ndan da bana \u00e7evriliyor ve \u00f6zne ba\u015fkas\u0131 taraf\u0131ndan bir nesne olarak g\u00f6r\u00fcl\u00fcyorum. Kar\u015f\u0131l\u0131kl\u0131 olarak birbirimizi kendisi-i\u00e7in varl\u0131k olmaktan \u00e7\u0131kar\u0131p, ba\u015fkas\u0131-i\u00e7in varl\u0131k durumuna d\u00fc\u015f\u00fcyoruz. \u00c7\u00fcnk\u00fc “ba\u015fkas\u0131 sadece benim g\u00f6rd\u00fc\u011f\u00fcm de\u011fil, ama beni g\u00f6rendir. Ben ba\u015fkas\u0131yla, di\u011fer nesneler aras\u0131nda bir nesne olarak yer ald\u0131\u011f\u0131m, ula\u015f\u0131lmas\u0131 olanaks\u0131z tecr\u00fcbelerle ba\u011fl\u0131 bir sistem olarak ilgileniyorum”. Ba\u015fkas\u0131 i\u00e7in varl\u0131k haline gelmek \u00f6zg\u00fcrl\u00fc\u011f\u00fcm\u00fcn, \u015fahsili\u011fimin, varolu\u015fumun ba\u015fkas\u0131 taraf\u0131ndan \u00e7al\u0131nmas\u0131 ve benim k\u00f6lele\u015ftirilmem demektir. Bu anlamda, Gizli Oturum’un konusu olan “cehennem ba\u015fkalar\u0131d\u0131r” tezi ger\u00e7eklik kazan\u0131r. Ayn\u0131 \u015fekilde Bulant\u0131da da kahraman, ba\u015fkas\u0131 kar\u015f\u0131s\u0131nda kendini ba\u015fkas\u0131 i\u00e7in bir hammadde olarak g\u00f6rmekten de kurtulamaz, Bu olumsuzluktan kurtulmak i\u00e7in \u00e7\u0131kar yol var m\u0131d\u0131r? Sartre, a\u015fk, arzu gibi yollar\u0131 dener. Ama a\u015fk, ba\u015fkas\u0131yla bir diyalog arzusu de\u011fil, beni k\u00f6lele\u015ftiren efendi \u00fczerinde “bir zafer istencidir”. Daha da a\u00e7\u0131k\u00e7as\u0131 a\u015fk, “ba\u015fkas\u0131n\u0131n h\u00fcrriyetini k\u00f6le gibi kullanmak i\u00e7in bir giri\u015fimdir.” A\u015fkla birlikte cinsel arzu da ba\u015fkas\u0131n\u0131n ve kendimin \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc sa\u011flayamaz. Ba\u015fkas\u0131n\u0131 \u00f6zne olarak yakalamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m her durumda kendimi \u00f6zne olarak ortaya koydu\u011fumdan ba\u015fkas\u0131 hemen nesne haline d\u00f6ner. Kendimi ba\u015fkas\u0131na \u00f6zne olarak sunmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m her durumda da, kendim onun \u00f6znelli\u011fi \u00f6n\u00fcnde donukla\u015f\u0131r. \u00d6yleyse, bir \u00f6zne-biz’in varl\u0131\u011f\u0131 reddedilir. “Ba\u015fkas\u0131, prensip olarak yakalanamazd\u0131r”. \u00d6znellikler bir arada bulunmas\u0131 olanaks\u0131z olan “ve k\u00f6kten bi\u00e7imde ayr\u0131lm\u0131\u015f olarak kal\u0131rlar”.<\/p>\n

\u00c7\u00fcnk\u00fc, aralar\u0131ndaki ili\u015fki, bir birlikte varl\u0131k de\u011fildir. Sartre’a g\u00f6re bu ili\u015fki, bilin\u00e7ler aras\u0131nda bir m\u00fccadele ili\u015fkisinden ba\u015fka bir \u015fey de\u011fildir. Bundan dolay\u0131 da, Mounier’nin de belirtti\u011fi gibi, “iki ki\u015finin bir biz olu\u015fturamadt\u011ft yerde, ba\u015fka bizler de yoktur. Yaln\u0131zca her bir insan\u0131n kendisine oldu\u011fu kadar ba\u015fka herkese de yabanc\u0131 oldu\u011fu bir l\u00e2netliler dayan\u0131\u015fmas\u0131 vard\u0131r”.<\/p>\n

Y\u00fczeysel bir bak\u0131\u015fla da olsa, a\u00e7\u0131k\u00e7a g\u00f6r\u00fcnmektedir ki, H\u0131ristiyan varolu\u015f\u00e7ular, di\u011ferlerine g\u00f6re, birlikte ya\u015famak konusunda, ben ile \u00f6teki aras\u0131ndaki ili\u015fkinin daha tatmin edici bir a\u00e7\u0131klamas\u0131n\u0131n yap\u0131labilece\u011fi konusunda daha iyimserdirler. Onlara g\u00f6re de, Augustinus, Pascal ya da Kierkegaard’da oldu\u011fu gibi insan bu d\u00fcnyada s\u00fcrg\u00fcndedir, g\u00fcnah y\u00fcz\u00fcnden d\u00fc\u015fm\u00fc\u015ft\u00fcr; teklik, yaln\u0131zl\u0131k, s\u0131r gibi kategoriler insan\u0131 belirleyen kategorilerdir. Onun kurtulu\u015fu, bu d\u00fcnyay\u0131 bir inanma zemini olarak g\u00f6rmek ve Tanr\u0131’ya inanmakla sa\u011flanabilir. Bu d\u00fcnyada da ba\u015fkalar\u0131yla birlikte bir biz olu\u015fturmak olanakl\u0131d\u0131r. \u00d6rne\u011fin Gabriel Marcel’e g\u00f6re insan, kendi ba\u015f\u0131na yeterli de\u011fildir. Hatta “Onun anlay\u0131\u015f\u0131na g\u00f6re, felsef\u00ee d\u00fc\u015f\u00fcnce, soyut epistemolojik bir s\u00fcje yahut a\u015fk\u0131n bir ‘ben’ solipsizminden kendini kurtarmal\u0131d\u0131r. Benim varl\u0131\u011f\u0131m, ba\u015fka benlerle birlikte ya\u015famakla ortaya \u00e7\u0131kar”.<\/p>\n

Dahas\u0131, ba\u015fka benlerle birlikte olmak, daha fazla varolmakt\u0131r ve ben-merkezcilikten kendimizi daha fazla kurtarmak demektir. Ba\u015fkas\u0131yla birlikte olmak, ba\u015fkas\u0131n\u0131 bir sen olarak kabul edebilen bir ben taraf\u0131ndan sa\u011flanabilecek bir durumdur. Ben ve sen, as\u0131l varl\u0131k olan Biz’in g\u00f6r\u00fcn\u00fcmleridir. “Varl\u0131k, biz (nous)dir”. \u00d6yieyse biz, ba\u015fkalar\u0131yla birlikte varolmakt\u0131r. K\u0131sacas\u0131 “biz (nous)’in ben(je) ve sen(tu)’den \u00f6nce geldi\u011fini ve ‘ben’ ile ‘sen’i kurdu\u011funu bilmek gerekir”.<\/p>\n

Karl Jaspers’te de durum Marcel’den pek farkl\u0131 de\u011fildir. \u0130nsan varolu\u015fu i\u00e7in ferdilik esast\u0131r. Bu ferdilik, ba\u015fkas\u0131 taraf\u0131ndan temsil edilemez. Bu anlamda insan i\u00e7in bir yaln\u0131zl\u0131ktan bahsedilebilir. Ancak bu ferdilik i\u00e7erisinde hi\u00e7bir insan kendi ekzistans\u0131mn hakikatine ula\u015famaz. \u00c7\u00fcnk\u00fc hi\u00e7bir insan kendi kendine yeten de\u011fildir ve bu nedenden \u00f6t\u00fcr\u00fc de ba\u015fkas\u0131na muhta\u00e7t\u0131r. \u00d6yleyse Jaspers’e g\u00f6re, “birlikte bulunma, insanl\u0131\u011f\u0131n ayr\u0131lmaz bir \u00f6zelli\u011fidir. Bir kimse soyut bir fert olarak, insanl\u0131\u011f\u0131n\u0131 ya\u015fayamaz. O, ancak ba\u015fkalar\u0131 vas\u0131tas\u0131yla ve ba\u015fkalar\u0131nda varolur; ve kar\u015f\u0131l\u0131kl\u0131 insan\u00ee ba\u011flarla bir arada bulunma sayesinde, egzistenz’\u0131n hakikatine erer”.<\/p>\n

Varolu\u015f\u00e7u filozoflarda s\u00f6zkonusu edilen birlikte bulunma ve ben’in \u00f6znelli\u011finin a\u015f\u0131larak ba\u015fkas\u0131yla birlikte varolma hali ger\u00e7ekle\u015fmi\u015f olsa bile, bu durum bir dayan\u0131\u015fmay\u0131 ifade etmez. \u00c7\u00fcnk\u00fc buradaki birlikte bulunma, daha \u00e7ok ben’in kendi varl\u0131\u011f\u0131n\u0131 garantiye almak istemesi gibi bir amac\u0131 g\u00f6zetir. K\u0131sacas\u0131 birlikte olmak, ben’in kendi kendine yetememesi sonucunda, varl\u0131\u011f\u0131n\u0131n tehlikeye d\u00fc\u015ft\u00fc\u011f\u00fc yerde, kendi varl\u0131\u011f\u0131n\u0131n ke\u015ffedilmesi a\u00e7\u0131s\u0131ndan bir yarar\u0131 g\u00f6z \u00f6n\u00fcnde bulundurur. Oysa dayan\u0131\u015fma, bir yarardan de\u011fil, evrensel yaln\u0131zl\u0131\u011f\u0131n evrensel bir sonucu olarak ortaya \u00e7\u0131kmal\u0131d\u0131r. Dayan\u0131\u015fma, sadece bir arada bulunan insan toplulu\u011funun ortaya \u00e7\u0131kard\u0131\u011f\u0131 bir toplumsal hal de\u011fildir. O, biz duygusuna sahip insanlar\u0131n ortak bir de\u011fer ad\u0131na, ortak davran\u0131\u015flar\u0131n\u0131n bir ad\u0131d\u0131r. Dayan\u0131\u015fma halindeki insanlar\u0131n yaln\u0131zl\u0131\u011f\u0131, antitezine d\u00f6n\u00fc\u015ferek, insan hem kendi varl\u0131\u011f\u0131n\u0131 hem de ba\u015fkalar\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 onaylar. Bu anlamda, yaln\u0131zl\u0131k ve dayan\u0131\u015fmay\u0131 en iyi de\u011ferlendiren Albert Camus’d\u00fcr.<\/p>\n

Camus’ye g\u00f6re insan kendine, topluma ve do\u011faya yabanc\u0131d\u0131r. Bilinci ile yasam\u0131 aras\u0131nda s\u00fcrekli bir kopu\u015f vard\u0131r ve her \u015fey s\u00fcrekli olarak monotonluk arzeder. \u00d6l\u00fcmle birlikte de her \u015fey yok olup gider. Bu insan, ayn\u0131 zamanda sa\u00e7ma bir insand\u0131r. Yabanc\u0131 adl\u0131 roman\u0131n kahraman\u0131 hem bu sa\u00e7mal\u0131\u011f\u0131, hem yabanc\u0131l\u0131\u011f\u0131 hem de yaln\u0131zl\u0131\u011f\u0131 ya\u015far. Camus’n\u00fcn d\u00fc\u015f\u00fcncelerinin bu a\u015famas\u0131nda, sa\u00e7ma tecr\u00fcbeyi ya\u015fayan insan\u0131n ac\u0131s\u0131 bireyseldir. Ama s\u00fcrekli bu sa\u00e7ma halinde kalmak m\u00fcmk\u00fcn de\u011fildir. \u00c7\u00fcnk\u00fc sa\u00e7ma, bir hareket noktas\u0131d\u0131r. Bu bireysellik ve sa\u00e7mal\u0131k dayan\u0131\u015fmada ortadan kaikar ve dayan\u0131\u015fmada, bu ac\u0131n\u0131n ortak oldu\u011funun bilincine var\u0131l\u0131r. \u00c7\u00fcnk\u00fc dayan\u0131\u015fmay\u0131 olu\u015fturan ba\u015fkald\u0131rmad\u0131r ve ba\u015fkald\u0131rmada insan, kendi bireysel de\u011ferini, evrensel insan niteli\u011fini ve nihayet insanlar aras\u0131ndaki dayan\u0131\u015fma fikrini bulur. Bundan dolay\u0131 da Camus, “Ba\u015fkald\u0131r\u0131yorum, \u00f6yleyse var\u0131z” der.’<\/p>\n

Sa\u00e7ma olana ba\u015fkald\u0131rmayan ve dayan\u0131\u015fmay\u0131 tan\u0131mayan yaln\u0131zl\u0131\u011f\u0131ndan kurtulamaz ve ayr\u0131ca sa\u00e7maya da yenik d\u00fc\u015fer. Bu, intihardan farks\u0131zd\u0131r. \u00c7\u00fcnk\u00fc intihar da, sa\u00e7ma olana boyun e\u011fmenin ve yenik d\u00fc\u015fmenin sonucunda ortaya \u00e7\u0131kar. Oysa ba\u015fkald\u0131rma sayesinde, b\u00fct\u00fcn insanlar i\u00e7in ortak olan bir de\u011ferin bilincine var\u0131l\u0131r. Bu bilin\u00e7, insanl\u0131k durumu evrensel olarak ortak olan ve ayn\u0131 ortak kadere sahip insanlar\u0131n sa\u00e7ma olana kar\u015f\u0131 sava\u015fmalar\u0131d\u0131r. Bu sava\u015f, insan\u00ee de\u011ferler i\u00e7indir. Dayan\u0131\u015fmay\u0131 tan\u0131mayan ve insan\u00ee de\u011ferleri reddeden insanlar\u0131n d\u00fc\u015ft\u00fckleri durum, Malentendu adl\u0131 tiyatro eserinde tasvir edilir: Anne ve k\u0131z\u0131 Martha mutlu olmak istemektedirler. Anne, insan\u00ee de\u011ferlerin ger\u00e7ekli\u011fini, \u00f6zel olarak da dayan\u0131\u015fmay\u0131 tan\u0131mad\u0131\u011f\u0131 i\u00e7in \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc kaybetmi\u015f ve sonunda intihar etmi\u015ftir. Martha da, mutlu olmak istiyordu, ama bu mutluluk ba\u015fkalar\u0131n\u0131n \u00f6l\u00fcm\u00fc \u00fczerine kurulmu\u015f bir mutluluk oldu\u011fu i\u00e7in o da intihar etti. \u00d6yleyse, sa\u00e7ma olana yenilen ve kurtulu\u015fu ba\u015fkalar\u0131n\u0131n ink\u00e2r\u0131nda g\u00f6ren bir tutum, ba\u015fkald\u0131rmaya y\u00f6nelik bir tutum olmad\u0131\u011f\u0131 i\u00e7in dayan\u0131\u015fmaya ve hakik\u00ee a\u015fka ula\u015famaz. Malentendu adl\u0131 oyundaki anlat\u0131lan\u0131n tam tersi bir durum Veba’da ya\u015fan\u0131r. Veba, evrensel bir k\u00f6t\u00fcl\u00fckt\u00fcr ve Oran \u015fehrindeki b\u00fct\u00fcn insanlar i\u00e7in bu salg\u0131n hastal\u0131k ortak bir kaderdir. Bu ortak kader, sa\u00e7mal\u0131\u011f\u0131n da ta kendisidir. Bu trajedi kar\u015f\u0131s\u0131nda, bireycili\u011fin ortadan kald\u0131r\u0131l\u0131p, tek ba\u015f\u0131na mutlu olman\u0131n utan\u0131lacak bir \u015fey oldu\u011fu d\u00fc\u015f\u00fcncesiyle, b\u00fct\u00fcn Oran halk\u0131yla \u00f6zde\u015fle\u015fmek, Dr. Rieux’n\u00fcn yapt\u0131\u011f\u0131 gibi, dayan\u0131\u015fman\u0131n \u015fart\u0131d\u0131r. Dayan\u0131\u015fma, k\u00f6t\u00fcl\u00fc\u011f\u00fc ve sa\u00e7ma olan\u0131 mutlak anlamda ortadan kald\u0131r\u0131c\u0131 de\u011fil, evrensel insanl\u0131k durumuna bir ba\u015fkald\u0131r\u0131 ve ya\u015fama bir anlam y\u00fcklemedir.<\/p>\n

Kanaatimizce, insan kendi kendine yeten ve kendi bireyselli\u011fi i\u00e7erisinde kendini ger\u00e7ekle\u015ftirebilen bir varl\u0131k de\u011fildir. Ufkumuzda ba\u015fkas\u0131 belirdi\u011fi an, ba\u015fkas\u0131yla kendimiz aras\u0131nda hi\u00e7bir fark\u0131n olmad\u0131\u011f\u0131n\u0131 da g\u00f6r\u00fcyoruz. Durumu ortak olan insanlar\u0131n yapabilece\u011fi tek \u015fey, ortak davran\u0131\u015ft\u0131r. Bunun ad\u0131 da, dayan\u0131\u015fmad\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130nsan varl\u0131\u011f\u0131n\u0131n kendini g\u00f6sterdi\u011fi baz\u0131 temel fenomenler, insanla ilgili baz\u0131 varl\u0131k ko\u015fullar\u0131 vard\u0131r. Bu temel fenomenlerden ya da insan\u0131 belirleyen ko\u015fullardan birisi yaln\u0131zl\u0131k, di\u011feri de dayan\u0131\u015fmad\u0131r. Bu iki hal hem diyalektik bir ili\u015fki i\u00e7inde bulunur, hem de insan varl\u0131\u011f\u0131n\u0131n paradoksal bir y\u00f6n\u00fcn\u00fc belirtir. \u00c7\u00fcnk\u00fc ikisi birbirine kar\u015f\u0131tt\u0131r ama yaln\u0131zl\u0131k dayan\u0131\u015fmaya d\u00f6n\u00fc\u015fmekle ortadan kald\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131l\u0131rken, ba\u015fkalar\u0131yla […]<\/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":["post-6290","post","type-post","status-publish","format-standard","category-felsefe-genel"],"yoast_head":"\nYaln\u0131zl\u0131k ve Dayan\u0131\u015fma | Ali Osman G\u00fcndo\u011fan - 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\/06\/yalnizlik-ve-dayanisma-ali-osman-gundogan\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Yaln\u0131zl\u0131k ve Dayan\u0131\u015fma | Ali Osman G\u00fcndo\u011fan\" \/>\n<meta property=\"og:description\" content=\"\u0130nsan varl\u0131\u011f\u0131n\u0131n kendini g\u00f6sterdi\u011fi baz\u0131 temel fenomenler, insanla ilgili baz\u0131 varl\u0131k ko\u015fullar\u0131 vard\u0131r. Bu temel fenomenlerden ya da insan\u0131 belirleyen ko\u015fullardan birisi yaln\u0131zl\u0131k, di\u011feri de dayan\u0131\u015fmad\u0131r. 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