{"id":6705,"date":"2011-08-31T17:26:18","date_gmt":"2011-08-31T14:26:18","guid":{"rendered":"http:\/\/localhost\/wordpress\/2011\/08\/31\/insan-ozlemdir-kavusmak-icin-bir-aranistir-yalnizligin-diyalektigi-octavio-paz\/"},"modified":"2011-08-31T17:26:18","modified_gmt":"2011-08-31T14:26:18","slug":"insan-ozlemdir-kavusmak-icin-bir-aranistir-yalnizligin-diyalektigi-octavio-paz","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2011\/08\/31\/insan-ozlemdir-kavusmak-icin-bir-aranistir-yalnizligin-diyalektigi-octavio-paz\/","title":{"rendered":"\u0130nsan \u00f6zlemdir, kavu\u015fmak i\u00e7in bir aran\u0131\u015ft\u0131r | Yaln\u0131zl\u0131\u011f\u0131n Diyalekti\u011fi – Octavio Paz"},"content":{"rendered":"

Ki\u015finin i\u00e7inde ya\u015fad\u0131\u011f\u0131 d\u00fcnyay\u0131 ve kendisine yabanc\u0131la\u015fm\u0131\u015f oldu\u011funu bilmesi demek olan yaln\u0131zl\u0131k Meksikal\u0131lara \u00f6zg\u00fc bir duygu de\u011fildir. B\u00fct\u00fcn insanlar ya\u015famlar\u0131n\u0131n en az bir d\u00f6neminde kendilerini yapayaln\u0131z bir ki\u015fi gibi duyumsarlar. Ve de ger\u00e7ekten yaln\u0131zd\u0131rlar. Ya\u015famak, gizemli bir gelecekte varaca\u011f\u0131m\u0131z yere gitmek i\u00e7in ge\u00e7mi\u015fte bulundu\u011fumuz yerden yola koyulmak demektir. Yaln\u0131zl\u0131k, insan duygusunun en derindeki ger\u00e7e\u011fidir. Yaln\u0131z oldu\u011funu bilen ve bir ba\u015fkas\u0131n\u0131 arayan tek varl\u0131k insand\u0131r. Do\u011fas\u0131 gere\u011fi insan, kendi varl\u0131\u011f\u0131n\u0131 bir ba\u015fkas\u0131nda ger\u00e7ekle\u015ftirme \u00f6zlemi i\u00e7inde ve do\u011faya “Hay\u0131r” diyerek ya\u015far – kendi kendini yaratan insan\u0131n bir “do\u011fas\u0131”ndan s\u00f6z etmemiz do\u011fruysa e\u011fer. \u0130nsan \u00f6zlemdir, kavu\u015fmak i\u00e7in bir aran\u0131\u015ft\u0131r. Bu y\u00fczden, kendi varl\u0131\u011f\u0131n\u0131 tan\u0131r tan\u0131maz ki\u015fi, bir e\u015f ya da arkada\u015ftan yoksun oldu\u011funu anlar, yaln\u0131zl\u0131\u011f\u0131n\u0131n bilincine var\u0131r.<\/p>\n

Ana karn\u0131ndaki bebek, kendisini sar\u0131p sarmalayan canl\u0131n\u0131n bir par\u00e7as\u0131d\u0131r, ilkel bir ya\u015famd\u0131r; kendi bilincinde bile de\u011fildir. D\u00fcnyaya gelmekle, bizi ana karn\u0131ndaki o bilin\u00e7siz ya\u015fama ba\u011flayan zincirden kopmu\u015f oluruz. Bilin\u00e7siz ya\u015fam diyorum, \u00e7\u00fcnk\u00fc orada, istek ile doyum bir ve ayn\u0131 \u015feydir. Do\u011fumla gelen de\u011fi\u015fikli\u011fi, bir ayr\u0131l\u0131k, kopma ve yaln\u0131z b\u0131rak\u0131lma, yabanc\u0131 ve d\u00fc\u015fmanca bir \u00e7evreye d\u00fc\u015f\u00fc\u015f olarak alg\u0131lar\u0131z. Sonralar\u0131, bu ilkel duyum yaln\u0131zl\u0131k duygusuna d\u00f6n\u00fc\u015f\u00fcr; daha sonra bir bilin\u00e7 olu\u015fur: Ger\u00e7ekte yazg\u0131m\u0131z yaln\u0131zl\u0131kt\u0131r ama, bu yaln\u0131zl\u0131\u011f\u0131 a\u015fmak ve bizi ge\u00e7mi\u015fe, cennetteki o mutlu ya\u015fama ba\u011flayan ili\u015fkileri yeniden kurmak zorunda oldu\u011fumuz bilinci. Var g\u00fcc\u00fcm\u00fczle, yaln\u0131zl\u0131\u011f\u0131m\u0131z\u0131 a\u015f\u0131p yenme\u011fe \u00e7al\u0131\u015f\u0131r\u0131z. \u00d6yleyse, yaln\u0131zl\u0131k duygusunun iki ayr\u0131 anlam\u0131 var: Bir anlamda yaln\u0131zl\u0131k “kendini bil”mektir; \u00f6teki anlamdaysa, kendimizden [yaln\u0131zl\u0131\u011f\u0131m\u0131zdan] ka\u00e7\u0131p kurtulma \u00f6zlemidir. Ya\u015fam\u0131n temel ko\u015fulu olan yaln\u0131zl\u0131k, kayg\u0131dan ve karars\u0131zl\u0131ktan kurtulaca\u011f\u0131m\u0131z bir s\u0131nav ve ar\u0131nmad\u0131r. Bu y\u00fczden, yaln\u0131zl\u0131k dolambac\u0131n\u0131n \u00e7\u0131k\u0131\u015f kap\u0131s\u0131nda, mutlulu\u011fa, t\u00fcm d\u00fcnya ile yeniden denge durumuna eri\u015fece\u011fimizi umar\u0131z.<\/p>\n

Yaln\u0131zl\u0131kla ac\u0131y\u0131 \u00f6zde\u015fleyen halk dili i\u015fte bu ikilemi yans\u0131t\u0131r. A\u015fk ac\u0131s\u0131 yaln\u0131zl\u0131\u011f\u0131n sanc\u0131s\u0131d\u0131r. Birlikte yaln\u0131zl\u0131k hem kar\u015f\u0131t hem b\u00fct\u00fcnleyici duygulard\u0131r. Yaln\u0131zl\u0131\u011f\u0131n kurtar\u0131c\u0131 g\u00fcc\u00fc, i\u00e7imizdeki o gizli su\u00e7luluk duygusunu a\u00e7\u0131kl\u0131\u011fa kavu\u015fturur; yaln\u0131z insan “Tanr\u0131 elinin iteledi\u011fi” ki\u015fidir. Yaln\u0131zl\u0131k duygusu hem bir ceza hem bir ar\u0131nmad\u0131r, bir s\u00fcrg\u00fcn cezas\u0131 oldu\u011fu kadar sanki o s\u00fcrg\u00fcnden art\u0131k kurtulaca\u011f\u0131m\u0131z\u0131 duyuran bir durumdur. \u0130nsan ya\u015fam\u0131n\u0131n t\u00fcm\u00fc bu diyalekti\u011fin etkisi alt\u0131ndad\u0131r.<\/p>\n

\u00d6l\u00fcm ve do\u011fum, insan\u0131n yaln\u0131z ba\u015f\u0131na ya\u015fad\u0131\u011f\u0131 deneyimlerdir. Yaln\u0131z ba\u015f\u0131m\u0131za do\u011far yaln\u0131z ba\u015f\u0131m\u0131za \u00f6l\u00fcr\u00fcz. Anam\u0131zdan kopup d\u00fcnyaya geldikten sonra \u00f6l\u00fcmle bitecek olan o sanc\u0131l\u0131 yolculu\u011fa \u00e7\u0131kar\u0131z. \u00d6l\u00fcm kendinden \u00f6nceki ya\u015fama bir d\u00f6n\u00fc\u015f m\u00fc? \u00d6l\u00fcm denen \u015fey, g\u00fcnle gecenin, zamanla sonras\u0131zl\u0131\u011f\u0131n kar\u015f\u0131t olmad\u0131klar\u0131, do\u011fum \u00f6ncesi bir ya\u015fam\u0131n yeniden ya\u015fanmas\u0131 m\u0131 acaba? \u00d6lmek demek, canl\u0131 bir varl\u0131\u011f\u0131n sonu mu? Sak\u0131n \u00f6l\u00fcm, ger\u00e7ek ya\u015fam olmas\u0131n? Do\u011fum e\u011fer \u00f6l\u00fcm yolculu\u011funun ba\u015flang\u0131c\u0131ysa; neden \u00f6l\u00fcm de bir do\u011fum olmas\u0131n? Bilmiyoruz! Bilmiyoruz ama, b\u00fct\u00fcn varl\u0131\u011f\u0131m\u0131zla, bizi ezen bu kar\u015f\u0131tl\u0131ktan kurtulma\u011fa \u00e7abal\u0131yoruz. Kendi varl\u0131\u011f\u0131n\u0131n bilincinde olmak, zaman, ak\u0131l, t\u00f6re ve al\u0131\u015fkanl\u0131klar gibi hemen her \u015fey bizi bir yandan ya\u015famdan uzakla\u015ft\u0131rma\u011fa \u00f6zendirirken; \u00f6te yanda, her \u015fey bizi do\u011fdu\u011fumuz yere, yarat\u0131c\u0131 kuca\u011fa d\u00f6nme\u011fe zorlam\u0131yor mu? A\u015fktan bekledi\u011fimiz de birazc\u0131k ger\u00e7ek ya\u015fam, birazc\u0131k ger\u00e7ek \u00f6l\u00fcm de\u011fil mi? A\u015fk\u0131 mutluluk i\u00e7in de\u011fil, olsa olsa, kar\u015f\u0131tl\u0131klar\u0131n duyumsanmayaca\u011f\u0131, ya\u015fam\u0131n \u00f6l\u00fcmle, zaman\u0131n sonras\u0131zl\u0131kla bir ve birlik olabilece\u011fi o gizemli an i\u00e7in isteriz. Derinden derine sezeriz ki ya\u015famla \u00f6l\u00fcm asl\u0131nda tek bir ger\u00e7ekli\u011fin -kar\u015f\u0131t ama b\u00fct\u00fcnleyici- iki y\u00fcz\u00fcd\u00fcr. A\u015fk eyleminde, yaratma ile y\u0131kma birle\u015fir; \u00e7ok k\u0131sa bir an i\u00e7in de olsa insan, yetkin bir durumu sanki yakalay\u0131p ya\u015fam\u0131\u015f gibi olur. \u00c7a\u011fda\u015f d\u00fcnyam\u0131zda a\u015fk, ula\u015f\u0131lmas\u0131 hemen hemen olanak d\u0131\u015f\u0131 g\u00f6z\u00fcken ya\u015fant\u0131lardan biridir. Yayg\u0131n ahlak de\u011ferleri, toplumsal s\u0131n\u0131flar, yasalar, \u0131rklar hatta \u00e2\u015f\u0131klar\u0131n kendileri bile sanki ona kar\u015f\u0131 \u00e7\u0131karlar. Kad\u0131n, kar\u015f\u0131t\u0131 ve b\u00fct\u00fcnleyici olan “\u00f6teki” varl\u0131k i\u00e7in, yani erkek i\u00e7in yarat\u0131lm\u0131\u015ft\u0131r. Varl\u0131\u011f\u0131m\u0131z\u0131n bir par\u00e7as\u0131 onunla birle\u015fmek istese de \u00f6tekisi kad\u0131n\u0131 iter, ondan ka\u00e7ar. Kad\u0131n, bazen de\u011ferli bazen korkulan, ama bize her zaman ba\u015fka g\u00f6z\u00fcken bir nesnedir. Kad\u0131n\u0131, kendi \u00e7\u0131karlar\u0131n\u0131n, g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fcn\u00fcn, kayg\u0131 ve sevgisinin istedi\u011fi y\u00f6nde \u00e7arp\u0131tan erkek, giderek kad\u0131n\u0131 bir ara\u00e7 durumuna getirir: Anlay\u0131\u015fl\u0131, sevecen, doyurucu ve ya\u015fat\u0131c\u0131, ama ne de olsa bir ara\u00e7. Simone de Beauvoir’\u0131n dedi\u011fi gibi, “Kad\u0131n, bir sevgili, tanr\u0131\u00e7a, ana, cad\u0131 ya da derin bir d\u00fc\u015f\u00fcnce olabilir ama hi\u00e7 bir zaman kendisi olamaz.” A\u015fk ili\u015fkilerimiz de, bu y\u00fczden, daha en ba\u015ftan \u00e7arp\u0131t\u0131lm\u0131\u015f, k\u00f6kten yukar\u0131 do\u011fru yozla\u015ft\u0131r\u0131lm\u0131\u015f olur. Kad\u0131nla aram\u0131zda yan\u0131lt\u0131c\u0131 bir hayal vard\u0131r. Toplumca yarat\u0131p kad\u0131na zorla benimsetti\u011fimiz bu hayal, kad\u0131n imgesidir. Kad\u0131n da o imgeyi benimser, ona sar\u0131n\u0131p b\u00fcr\u00fcn\u00fcr, onunla var olur.<\/p>\n

Dokunmak i\u00e7in her uzand\u0131\u011f\u0131m\u0131zda, o, yumu\u015fak ama k\u00f6le varl\u0131kla kar\u015f\u0131la\u015f\u0131r\u0131z. Kad\u0131n da sanki ayn\u0131 duygu i\u00e7indedir. Kendini -bir varl\u0131k olarak de\u011fil de- ba\u015fka bir varl\u0131\u011f\u0131n uzant\u0131s\u0131 (nesnesi) yani “\u00f6teki” gibi alg\u0131lar: Kendi kendisinin efendisi olamaz. Onun varl\u0131\u011f\u0131, ger\u00e7ekte oldu\u011fu ile olmay\u0131 d\u00fc\u015fledi\u011fi varl\u0131k aras\u0131nda ikiye b\u00f6l\u00fcnm\u00fc\u015ft\u00fcr. Ailesi, toplumsal s\u0131n\u0131f\u0131, okulu, dostlar\u0131, dini ve sevgilisi el ele verip kad\u0131na o imgesel ki\u015fili\u011fini benimsetmeye \u00e7al\u0131\u015f\u0131rlar. O da ger\u00e7ek di\u015fili\u011fini hi\u00e7bir zaman ortaya koyamaz. \u00c7\u00fcnk\u00fc erkeklerin onun i\u00e7in uygun g\u00f6rd\u00fc\u011f\u00fc davran\u0131\u015f kal\u0131plar\u0131n\u0131n d\u0131\u015f\u0131na \u00e7\u0131kamaz. A\u015fk, “do\u011fal” de\u011fil, insan yap\u0131s\u0131 bir \u015fey ve onlar\u0131n en y\u00fccesidir. Do\u011fa’da olmad\u0131\u011f\u0131 halde bizim buldu\u011fumuz, hemen her g\u00fcn yeniden yarat\u0131p sonra da yok etti\u011fimiz bir \u015fey!<\/p>\n

A\u015fkla aram\u0131zdaki engeller yaln\u0131zca bunlar ya da bu kadar de\u011fil, A\u015fk bir se\u00e7imdir… belki de yazg\u0131m\u0131z\u0131n [ya\u015famdaki y\u00f6r\u00fcngemizin] \u00f6zg\u00fcrce se\u00e7ilmesi, varl\u0131\u011f\u0131m\u0131z\u0131n en gizli, ama en bize ba\u011fl\u0131 par\u00e7as\u0131n\u0131n birden bulunuvermesi gibi. Ama toplumumuzda a\u015fk\u0131 se\u00e7mek [\u00f6zg\u00fcrl\u00fc\u011f\u00fc] olanak d\u0131\u015f\u0131d\u0131r. Kara Sevda (*) adl\u0131 kitab\u0131nda Breton, a\u015fk\u0131n iki \u00f6nemli yasakla k\u0131s\u0131tland\u0131\u011f\u0131n\u0131 s\u00f6yler: Toplum direnci ve H\u0131ristiyanl\u0131ktan kaynaklanan bir g\u00fcnah anlay\u0131\u015f\u0131! Bu y\u00fczden a\u015fk -var olmak istiyorsa- d\u00fcnyam\u0131zdaki yasaklar\u0131 \u00e7i\u011fnemek zorundad\u0131r. Evrenin d\u00fczenine a\u00e7\u0131k\u00e7a ba\u015fkald\u0131r\u0131p, yazg\u0131sal y\u00f6r\u00fcngelerinden ka\u00e7an ve herkesin bak\u0131\u015flar\u0131 alt\u0131nda yeni bir uzay yolculu\u011funa \u00e7\u0131kan iki y\u0131ld\u0131z\u0131n yaratt\u0131\u011f\u0131 onar\u0131lmaz skandal gibi. Bir ba\u015fkald\u0131rma ve y\u0131k\u0131m anlam\u0131na gelen romantik a\u015fk, bildi\u011fimiz tek a\u015fk t\u00fcr\u00fcd\u00fcr; \u00e7\u00fcnk\u00fc toplum g\u00fc\u00e7leri, a\u015fk\u0131n \u00f6zg\u00fcrce bir se\u00e7imine ger\u00e7ekle\u015fmesine -yani ba\u015fka bir t\u00fcrl\u00fcs\u00fcne- izin vermez.<\/p>\n

Kad\u0131n, erkek toplumunun kad\u0131nlar i\u00e7in yaratt\u0131\u011f\u0131 imge kafesinde tutukludur. Bu nedenle kad\u0131n\u0131n \u00f6zg\u00fcr olabilmesi i\u00e7in o tutukevinden ka\u00e7\u0131p kurtulmas\u0131 gerekir. \u00c7o\u011fu \u00e2\u015f\u0131klar: “A\u015fk, sevdi\u011fim kad\u0131n\u0131 de\u011fi\u015ftirdi, onu de\u011fi\u015fik bir varl\u0131k yapt\u0131” derler ki, do\u011frudur. A\u015fk, kad\u0131n\u0131 de\u011fi\u015ftirir, hem de nas\u0131l! E\u011fer sevebilecek kadar y\u00fcrekliyse kad\u0131n, d\u00fcnyan\u0131n kad\u0131nlar\u0131 tutuklamak i\u00e7in yapt\u0131\u011f\u0131 kafesi k\u0131rar, ge\u00e7er.<\/p>\n

Erkek de se\u00e7im \u00f6zg\u00fcrl\u00fc\u011f\u00fcnden yoksundur. Onun se\u00e7enekleri son derece s\u0131n\u0131rl\u0131d\u0131r. Erkek, di\u015fili\u011fin ne anlama geldi\u011fini \u00f6nce anas\u0131nda ve k\u0131z karde\u015flerinde g\u00f6r\u00fcr; sonra a\u015fk\u0131, toplumsal yasaklarla \u00f6zde\u015flemeye ba\u015flar. A\u015fk duygumuz, ensest (f\u00fccur) \u00e7ekimiyle ensest korkusu aras\u0131nda bocalar durur. Ayr\u0131ca \u00e7a\u011fda\u015f ya\u015fam ko\u015fullar\u0131 isteklerimizi bir yandan kam\u00e7\u0131larken \u00f6te yandan toplumsal, ahlaki, t\u0131bb\u00ee yasaklarla ayn\u0131 istekleri susturup sindirme\u011fe \u00e7al\u0131\u015f\u0131r. Su\u00e7luluk duygusu, iste\u011fin hem k\u0131rbac\u0131 hem de frenidir. Her \u015fey a\u015fkta \u00f6zg\u00fcrce se\u00e7imler yapmam\u0131za kar\u015f\u0131 koyar. En derin [a\u015fk] duygular\u0131m\u0131z\u0131, toplum \u00e7evremizin uygun buldu\u011fu kad\u0131n imgesine uydurmaya \u00e7al\u0131\u015f\u0131r\u0131z. Ba\u015fka \u0131rktan, k\u00fclt\u00fcrden ve toplumsal s\u0131n\u0131flardan ki\u015fileri sevmek zordur, su\u00e7tur. Ger\u00e7i, a\u00e7\u0131k derili bir erke\u011fin koyu tenli bir kad\u0131n\u0131, esmer kad\u0131n\u0131n bir sar\u0131 \u00c7inliyi, bir “beyefendinin” hizmet\u00e7isini sevmesi olanakl\u0131d\u0131r. Ama yaln\u0131zca bu olanaklardan s\u00f6z edilmesi bile y\u00fcz\u00fcm\u00fcz\u00fc k\u0131zartma\u011fa yeter. \u00d6zg\u00fcrce se\u00e7emedi\u011fimiz i\u00e7in, \u00e7evremizce bize “uygun” g\u00f6r\u00fclen kad\u0131nlardan birini se\u00e7eriz. Sevmedi\u011fimiz bir kad\u0131nla evlendi\u011fimizi de asla a\u00e7\u0131\u011fa vuramay\u0131z; o \u00f6yle bir kad\u0131nd\u0131r ki, belki bizi sevebilir ama kendisi olamaz. Bu konuda Swann \u015f\u00f6yle diyor: “Ne ac\u0131 bir ger\u00e7ek ki ya\u015fam\u0131m\u0131n en g\u00fczel y\u0131llar\u0131n\u0131 tipim olmayan bir kad\u0131nla birlikte ge\u00e7irdim.” Erkeklerin b\u00fcy\u00fck \u00e7o\u011funlu\u011fu bu c\u00fcmleyi son soluklar\u0131nda a\u00e7\u0131klayabilirlerdi. \u00c7a\u011f\u0131m\u0131z\u0131n kad\u0131nlar\u0131 da ayn\u0131 \u015feyi rahat\u00e7a s\u00f6yleyebilir – tek bir s\u00f6zc\u00fck de\u011fi\u015fikli\u011fiyle!<\/p>\n

Toplum dedi\u011fimiz varl\u0131k, a\u015fk\u0131n amac\u0131n\u0131 yaln\u0131z do\u011furmak ve \u00e7ocuk yeti\u015ftirmek olan s\u00fcrekli bir birlik olarak kavramla\u015ft\u0131rmakla, a\u015fk\u0131n do\u011fas\u0131na kar\u015f\u0131 \u00e7\u0131km\u0131\u015f oluyor. Yani a\u015fk ile evlili\u011fi \u00f6zde\u015fliyoruz. Bu kurala uymayan her davran\u0131\u015f\u0131 cezaya \u00e7arpt\u0131r\u0131yoruz. Cezan\u0131n \u015fiddeti, topluma ve zamana g\u00f6re de\u011fi\u015fiyor. Meksika’n\u0131n [uygunsuz] kad\u0131na verdi\u011fi ceza \u00f6l\u00fcmd\u00fcr. \u00c7\u00fcnk\u00fc b\u00fct\u00fcn \u0130spanyal\u0131lar gibi, “Senyo” i\u00e7in ayr\u0131, kad\u0131nlarla \u00e7ocuklar ve yoksullar i\u00e7in ayr\u0131 ahlak kurallar\u0131m\u0131z var. E\u011fer a\u015fk\u0131 ger\u00e7ekten \u00f6zg\u00fcr b\u0131rakm\u0131\u015f olsayd\u0131k, evlilik kurumunu korumak i\u00e7in ald\u0131\u011f\u0131m\u0131z bu t\u00fcr sert \u00f6nlemler belki hakl\u0131 g\u00f6r\u00fclebilirdi. Ama ki\u015fiye \u00f6zg\u00fcrl\u00fck tan\u0131mad\u0131\u011f\u0131m\u0131za g\u00f6re, hi\u00e7 olmazsa, evlili\u011fin a\u015fk\u0131 ger\u00e7ekle\u015ftirmedi\u011fini de kabul etmeliyiz. Evlili\u011fin amac\u0131, a\u015fktan \u00e7ok ayr\u0131 olarak, yasal, toplumsal ve ekonomiktir. Ailenin dengesi ve g\u00fcvenli\u011fi evlili\u011fe dayan\u0131r. O evlilik ki, amac\u0131 toplum varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmekten ba\u015fka bir \u015fey de\u011fildir. B\u00f6ylece, do\u011fas\u0131 gere\u011fi evlilik son derece tutucu bir kurumdur. Evlili\u011fe kar\u015f\u0131 \u00e7\u0131kmak topluma ba\u015fkald\u0131rmak say\u0131l\u0131r. Ve ayn\u0131 nedenle de a\u015fk yayg\u0131n toplumsal de\u011ferlere kar\u015f\u0131 bir eylemdir. Kendini ger\u00e7ekle\u015ftiren a\u015fk, evlili\u011fi y\u0131kar ve onu toplumun istemedi\u011fi bir \u015feye d\u00f6n\u00fc\u015ft\u00fcr\u00fcr: \u0130ki yaln\u0131z ki\u015finin yaratt\u0131\u011f\u0131 \u00f6yle bir d\u00fcnya ki, orada toplumun yalanlar\u0131na yer yoktur, zaman ve \u00e7al\u0131\u015fma ko\u015fullar\u0131 kald\u0131r\u0131lm\u0131\u015f ve bu d\u00fcnyan\u0131n kendine yeterli oldu\u011funu herkese duyurmu\u015ftur. \u00d6yleyse, toplumun, a\u015fk\u0131 ve onun en yak\u0131n tan\u0131\u011f\u0131 olan \u015fiiri ayn\u0131 kar\u015f\u0131 tutumla cezaland\u0131rmas\u0131n\u0131n, onlar\u0131 yasak, anlams\u0131z ve ola\u011fan d\u0131\u015f\u0131 \u015feylerden saymas\u0131n\u0131n anla\u015f\u0131lamayacak bir yan\u0131 yoktur. \u00d6yleyse a\u015fk ile \u015fiirin, toplumun \u00f6nyarg\u0131lar\u0131na kar\u015f\u0131 kendilerini bir skandal \u00e7\u0131karma, su\u00e7 i\u015fleme ve \u015fiir s\u00f6yleme bi\u00e7imlerinden biriyle savunmalar\u0131n\u0131, zaman\u0131 gelince topluma ba\u015fkald\u0131rmalar\u0131n\u0131 da anlay\u0131\u015fla kar\u015f\u0131lamam\u0131z gerekiyor.<\/p>\n

Evlili\u011fi sak\u0131nmak i\u00e7in toplumca gerilen koruyucu kanatlar\u0131n bir sonucu olarak, bir yandan a\u015fk yasa d\u0131\u015f\u0131 bir su\u00e7 olarak h\u00fck\u00fcm giyerken, fahi\u015felik ya a\u00e7\u0131k\u00e7a kutsan\u0131r ya da g\u00f6rmezlikten gelinerek ya\u015fat\u0131lmaktad\u0131r. Fahi\u015feli\u011fe kar\u015f\u0131 tak\u0131nd\u0131\u011f\u0131m\u0131z bu ikiy\u00fczl\u00fc tutum \u00e7ok anlaml\u0131d\u0131r. Kimilerimiz onu kutsal sayar\u0131z. Ama onu tutanlar yan\u0131nda, yerenler de var. Fahi\u015fe, a\u015fk\u0131n bir kurban\u0131, karikat\u00fcr\u00fc, d\u00fcnyam\u0131z\u0131 a\u015fa\u011f\u0131layan g\u00fc\u00e7lerin bir simgesidir. Ama a\u015fk\u0131n ba\u015f\u0131na gelenler yetmiyormu\u015f gibi baz\u0131 toplumsal \u00e7evrelerde evlilik ba\u011flar\u0131 o denli gev\u015fektir ki, orada \u00f6n\u00fcne gelenle yat\u0131p kalkmak, ola\u011fan g\u00f6r\u00fcl\u00fcr. Bir yataktan \u00f6b\u00fcr\u00fcne ko\u015fan ki\u015fi art\u0131k ahlaks\u0131z bile say\u0131lmaz. Ki\u015fisel kayg\u0131lar\u0131n\u0131n bir arac\u0131 gibi g\u00f6rd\u00fc\u011f\u00fc i\u00e7in kad\u0131nlar\u0131 ba\u015ftan \u00e7\u0131karmaktan kendini alamayan \u00e7apk\u0131n erkek, Orta\u00e7a\u011f \u015f\u00f6valyesi kadar \u00e7a\u011fd\u0131\u015f\u0131 bir ki\u015fidir. Oysa, art\u0131k kurtar\u0131lacak k\u0131zlar olmad\u0131\u011f\u0131 gibi ba\u015ftan \u00e7\u0131kar\u0131lacak kad\u0131n da kalmam\u0131\u015ft\u0131r, \u00f6rnek olarak, bug\u00fcnk\u00fc m\u00fcstehcenlik, [Marquis de] Sade’\u0131n yazd\u0131klar\u0131ndan, \u00e7ok ba\u015fka bir anlam ta\u015f\u0131yor. Kendini a\u015fk ve \u015fehvetin \u00e7ekimine kapt\u0131ran Sade son derece dramatik bir ki\u015fiydi. Bu y\u00fczden onun yaz\u0131lar\u0131, insan bunal\u0131mlar\u0131n\u0131n bir patlamas\u0131yd\u0131. Onun kahramanlar\u0131 kadar umutsuz ki\u015filere bug\u00fcn art\u0131k zor rastlan\u0131r. Oysa \u00e7a\u011fda\u015f anlamda a\u015fk yaz\u0131lar\u0131 okuyana doyum veren denemelerdir. \u0130nsan\u0131n sa\u011fl\u0131kl\u0131 bir a\u00e7\u0131klamas\u0131 de\u011fil, tersine, a\u015fk\u0131 k\u00f6t\u00fcleyip su\u00e7a \u00f6zendiren bir toplumu tan\u0131mlayan belgelerdir. Bo\u015fanmak, art\u0131k bir yengi olmaktan \u00e7\u0131kt\u0131. Bo\u015fanmak, kurulmu\u015f bir ili\u015fkinin namusluca sona erdirilmesinden \u00e7ok, erke\u011fe ve kad\u0131na daha \u00f6zg\u00fcrce se\u00e7im hakk\u0131 tan\u0131yan bir kolayl\u0131k gibi g\u00f6r\u00fcl\u00fcyor. \u0130deal bir toplumda, bo\u015fanman\u0131n tek t\u00fczel nedeni, a\u015fk\u0131n sona ermesi, ya da yeni bir a\u015fk\u0131n ortaya \u00e7\u0131kmas\u0131 olabilir. Herkesin e\u015fini \u00f6zg\u00fcrce se\u00e7ebildi\u011fi bir toplumda bug\u00fcnk\u00fc bo\u015fanma -t\u0131pk\u0131 fahi\u015felik, hafifme\u015freplik ve zina gibi- \u00e7a\u011fd\u0131\u015f\u0131 bir olay say\u0131lacakt\u0131r.<\/p>\n

Toplum, kendisi i\u00e7in ve kendi ba\u015f\u0131na varolan canl\u0131 bir b\u00fct\u00fcn oldu\u011fu sav\u0131ndad\u0131r. Ama kendisini b\u00f6l\u00fcnmez bir birim (b\u00fct\u00fcn) olarak da alg\u0131lasa, i\u00e7ten i\u00e7e varl\u0131\u011f\u0131nda bir ikilik duyar; bunun kendisini b\u00f6ld\u00fc\u011f\u00fcn\u00fc duyumsar. Bu ikilik, insan\u0131n hayvan olmaktan kurtuldu\u011fu, kendi ki\u015fili\u011fini, bilincini ve ahlak\u0131n\u0131 kurdu\u011fu zamanlarda ba\u015flam\u0131\u015ft\u0131r. “Toplum” dedi\u011fimiz, ama\u00e7 ve gereksinmelerini hakl\u0131 g\u00f6stermek \u00e7abas\u0131n\u0131n a\u011f\u0131r y\u00fck\u00fc alt\u0131nda ezilen bir varl\u0131k alan\u0131d\u0131r. Kimi zaman, -ahlaki ilkeler gibi de g\u00f6r\u00fcnen- toplumsal ama\u00e7lar, toplumu olu\u015fturan ki\u015filerin istek ve gereksinmeleriyle \u00e7ak\u0131\u015f\u0131r. Kimi zamanlardaysa tersine bu ama\u00e7lar \u00f6nemli az\u0131nl\u0131k ve toplum s\u0131n\u0131flar\u0131n\u0131n dileklerini hi\u00e7 g\u00f6z \u00f6n\u00fcne almaz g\u00f6r\u00fcn\u00fcr; hatta, \u00e7o\u011funlukla, insan\u0131n en temel i\u00e7g\u00fcd\u00fclerini yads\u0131yor olabilir. \u0130\u015fte bu duruma gelince toplum bunal\u0131ma d\u00fc\u015fm\u00fc\u015ft\u00fcr. Ya bir patlama olur ya da bir yozla\u015fma ba\u015flar toplumda. Toplumun \u00fcyeleri birer yurtta\u015f olmaktan \u00e7\u0131karlar, ruhsuz ve ki\u015filiksiz ara\u00e7lara d\u00f6n\u00fc\u015f\u00fcrler.<\/p>\n

Hemen her yerde do\u011fu\u015ftan varolan bu ikilik -ki toplum bir toplulu\u011fa d\u00f6n\u00fc\u015ferek onu \u00e7\u00f6z\u00fcmleme\u011fe \u00e7al\u0131\u015f\u0131r- olgusu varl\u0131\u011f\u0131n\u0131 t\u00fcrl\u00fc ikilemler bi\u00e7iminde g\u00f6sterir: iyi ve k\u00f6t\u00fc, yasalar ve yasaklar, idealler ve ger\u00e7ekler, ak\u0131ll\u0131 ve ak\u0131ld\u0131\u015f\u0131 olanlar, g\u00fczel ve \u00e7irkin, uyumak ve uyan\u0131k durmak, yoksulluk ve varl\u0131k, burjuva ve proletarya, safdillik ve bilgelik, d\u00fc\u015flemek ve d\u00fc\u015f\u00fcnmek, gibi. Kendi varl\u0131\u011f\u0131n\u0131n ka\u00e7\u0131n\u0131lmaz bir istemi olarak toplum bu ikilemi yenme\u011fe, yal\u0131tlanm\u0131\u015f ve \u00e7at\u0131\u015fan \u00f6\u011felerini birbiriyle uyumlu bir b\u00fct\u00fcne d\u00f6n\u00fc\u015ft\u00fcrme\u011fe \u00e7abalar. Ne var ki \u00e7a\u011fda\u015f toplum, a\u015fk\u0131 yaratabilen tek \u015feyi -yani yaln\u0131zl\u0131\u011f\u0131- bast\u0131rarak bu birli\u011fi sa\u011flamak ister. \u0130deolojileri, politikalar\u0131 ve ekonomileri end\u00fcstrile\u015fmi\u015f olan toplumlar, nitel -yani insanca olan- ayr\u0131l\u0131klar\u0131 nicel bir tekd\u00fczeli\u011fe \u00e7evirme\u011fe \u00e7al\u0131\u015f\u0131rlar. Yo\u011fun \u00fcretim y\u00f6ntemlerini ahlaka, sanata ve ulusal duygu alan\u0131na uygularlar. Kar\u015f\u0131tl\u0131klar ve toplumsal standarda uymayan \u00f6rnekler ortadan kald\u0131r\u0131l\u0131r. Ve de bu bizi, toplumsal ya\u015fam\u0131n insana verebilece\u011fi en derin ya\u015fant\u0131dan -ger\u00e7e\u011fi, kar\u015f\u0131tl\u0131klar\u0131n birli\u011fi olarak g\u00f6rme, yaratma olana\u011f\u0131ndan- yoksun b\u0131rak\u0131r. Yeni g\u00fc\u00e7ler [devletler], yaln\u0131z ya\u015famay\u0131 bir yetki ya da, t\u00fczel yapt\u0131r\u0131mlarla yasakl\u0131yorlar; yaln\u0131zl\u0131\u011f\u0131 yasaklamakla birlik ve beraberli\u011fin gizemli, ama y\u00fcrekli bir t\u00fcr\u00fc olan a\u015fk\u0131 da yasaklam\u0131\u015f oluyorlar. [\u00d6zg\u00fcr] a\u015fk\u0131 savunmak her zaman sak\u0131ncal\u0131 ve topluma meydan okuyan bir davran\u0131\u015f olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. \u00c7a\u011f\u0131m\u0131zda devrimci bir eylem de say\u0131l\u0131yor. D\u00fcnyam\u0131zdaki a\u015fk konusu, en anlaml\u0131 belirtileriyle yaln\u0131zl\u0131\u011f\u0131n diyalekti\u011fi sorununun toplumca nas\u0131l yozla\u015ft\u0131r\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6steriyor. Toplumsal ya\u015fam\u0131m\u0131z ger\u00e7ek bir a\u015fk birli\u011fine hemen hi\u00e7 olanak tan\u0131m\u0131yor, onu desteklemiyor.<\/p>\n

A\u015fk, kendi ki\u015fili\u011fimizi tan\u0131ma ve bunu yaparken de ondan kurtulup varl\u0131\u011f\u0131m\u0131z\u0131 bir ba\u015fka ki\u015fide ger\u00e7ekle\u015ftirme y\u00f6n\u00fcnde bizi zorlayan ikili i\u00e7g\u00fcd\u00fclerimizin en a\u00e7\u0131k se\u00e7ik \u00f6rne\u011fidir. Bu ikili i\u00e7g\u00fcd\u00fclerimiz, \u00f6l\u00fcm ve yeniden yaratma, yaln\u0131zl\u0131k ve birlikteliktir. Ama a\u015fktan ba\u015fka \u015feyler de var. Her insan\u0131n ya\u015fam\u0131nda hem ayr\u0131lma hem de birle\u015fme, hem \u00e7at\u0131\u015fma hem de uzla\u015fma say\u0131labilecek d\u00f6nemler vard\u0131r. Bu d\u00f6nemlerden her biri bir yaln\u0131zl\u0131ktan kurtulma \u00e7abas\u0131d\u0131r ki onun hemen ard\u0131ndan ki\u015fi kendini \u00e7ok yabanc\u0131 bir ortamda bulur.<\/p>\n

\u00c7ocuk, \u00e7\u00f6z\u00fcmleyemedi\u011fi her ger\u00e7e\u011fi g\u00f6\u011f\u00fcslemek, onunla ba\u015fa \u00e7\u0131kmak zorundad\u0131r. \u00d6nce, g\u00f6z ya\u015flar\u0131yla ya da susarak tepkisini g\u00f6sterir. Onu ya\u015fama ba\u011flayan ba\u011f asl\u0131nda kopmu\u015ftur, \u00e7ocuk bu kopuklu\u011fu duygu ve oyunla kapatmaya \u00e7al\u0131\u015f\u0131r. Bu, ki\u015finin \u00f6l\u00fcm s\u00f6zleriyle sona erecek olan diyalo\u011fun ba\u015flang\u0131c\u0131d\u0131r. Ama d\u0131\u015f d\u00fcnya ile olan ili\u015fkileri, art\u0131k -do\u011fum \u00f6ncesi d\u00f6neminde oldu\u011fu gibi- edilgen de\u011fildir. \u00c7\u00fcnk\u00fc d\u00fcnya ondan bir tepki beklemektedir. Ger\u00e7ek, onun eylemleriyle insanla\u015facakt\u0131r. Oyunlar, d\u00fc\u015fler, b\u00fcy\u00fcklerin ola\u011fan say\u0131lan duygusuz d\u00fcnyas\u0131 -bir sandalye, bir kitap gibi her \u015fey- birdenbire bir canl\u0131l\u0131k ve ki\u015filik kazan\u0131r. \u00c7ocuk, dil ve jestlerinin, simge ve davran\u0131\u015flar\u0131n\u0131n gizemli g\u00fcc\u00fcn\u00fc kullanarak nesneleri konu\u015fturur, cans\u0131z \u015feylerden kendi \u00e7ocuksu sorular\u0131na yan\u0131t verebilen, canl\u0131 bir d\u00fcnya yarat\u0131r. Soyut anlamlardan ar\u0131nd\u0131r\u0131lm\u0131\u015f dil de bu yolla bir imgeler birikimi olmaktan \u00e7\u0131kar, tatl\u0131 ve \u00e7ekici bir canl\u0131 varl\u0131k olur. T\u0131pk\u0131 ilkel insan\u0131n yapt\u0131\u011f\u0131 bir heykelci\u011fin, nesnenin kendisi de\u011fil de bir kopyas\u0131 olmas\u0131 gibi! Konu\u015fma da, yeniden, ger\u00e7eklere -yani ozanca i\u015flere- de\u011fin yarat\u0131c\u0131 bir eylem olur. Gizem ve b\u00fcy\u00fc ile \u00e7ocuk, d\u00fcnyay\u0131 kendine benzer bir bi\u00e7imde yeniden yarat\u0131r ve b\u00f6ylece yaln\u0131zl\u0131k sorunu \u00e7\u00f6z\u00fcmler. D\u00fc\u015fte yaratt\u0131\u011f\u0131m\u0131z nesnelerin etkinli\u011finden (ger\u00e7ekli\u011finden) ku\u015fku duyma\u011fa ba\u015flad\u0131\u011f\u0131m\u0131zda, bilin\u00e7lenme (kendini tan\u0131ma) a\u015famas\u0131na varm\u0131\u015f\u0131z demektir.<\/p>\n

Ergenlik ad\u0131n\u0131 da verdi\u011fimiz delikanl\u0131l\u0131k d\u00f6nemi, \u00e7ocukluk d\u00fcnyas\u0131ndan kopanlar\u0131n b\u00fcy\u00fckler d\u00fcnyas\u0131n\u0131n e\u015fi\u011finde mola verip soluk ald\u0131\u011f\u0131 a\u015famad\u0131r. Spranger, ergenlik d\u00f6nemine ait ba\u015fl\u0131ca \u00f6zelli\u011fin yaln\u0131zl\u0131k oldu\u011funa de\u011finir. Yaln\u0131zl\u0131k simgesi olan Nerkis (Narcissus), ergenin de simgesidir. \u0130lk kez bu d\u00f6nemde tekli\u011fimizin bilincine var\u0131r\u0131z. Ama duygular\u0131n diyalekti\u011fi bir daha bu soruna el koyar.<\/p>\n

Olgunluk d\u00f6neminin belirgin bir niteli\u011fi de\u011fildir yaln\u0131zl\u0131k. Ba\u015fkalar\u0131yla, ba\u015fka \u015feylerle sava\u015fan ki\u015fi kendini i\u015finde, yarat\u0131c\u0131 \u00e7abalar\u0131nda unutur. Onun ki\u015fisel bilinci b\u00f6ylece ba\u015fkalar\u0131n\u0131nkiyle birle\u015fir. Zaman dedi\u011fimiz boyut, anlam ve ama\u00e7 kazan\u0131r; b\u00f6ylece tarih olur, gelece\u011fin ve ge\u00e7mi\u015fin anlaml\u0131 bir de\u011ferlendirmesi olur. Ya\u015famdaki tekli\u011fimiz -ki kendi benliklerimizden olu\u015fan, bizi beslerken t\u00fcketen, belli bir zamanda ya\u015fam\u0131m\u0131zdan do\u011far- ger\u00e7ekten giderilemez, ortadan kald\u0131r\u0131lamaz, olsa olsa \u015fiddeti azalt\u0131labilir. Bazen de ancak \u00e7ok y\u00fcksek bir bedel \u00f6deyen ki\u015fi, yaln\u0131zl\u0131\u011f\u0131n elinden kurtulabilir. Ki\u015fisel varl\u0131\u011f\u0131m\u0131z, ozan Eliot’un dilinde “zamans\u0131z anlar” olan bir tarih par\u00e7as\u0131nda yer al\u0131r. Bu y\u00fczden olgun bir insan, \u00fcretici ve yarat\u0131c\u0131 \u00e7a\u011flar\u0131 boyunca da yaln\u0131zl\u0131ktan kurtulam\u0131yorsa hasta bir ki\u015fi say\u0131l\u0131r. \u00c7a\u011f\u0131m\u0131zda bu t\u00fcrden yaln\u0131zlar\u0131n say\u0131s\u0131n\u0131n \u00e7o\u011falmas\u0131, sorunlar\u0131m\u0131z\u0131n a\u011f\u0131rl\u0131\u011f\u0131n\u0131 da yans\u0131t\u0131r. \u00c7al\u0131\u015fma topluluklar\u0131n\u0131n, e\u011flence, sanat ve m\u00fczik topluluklar\u0131n\u0131n \u00e7o\u011fald\u0131\u011f\u0131 bir d\u00f6nemde, insan her zamankinden daha yaln\u0131zd\u0131r. \u00c7a\u011fda\u015f insan, yapt\u0131\u011f\u0131 i\u015fe [yaratt\u0131\u011f\u0131 \u015feye] b\u00fct\u00fcn\u00fcyle veremez kendini. Onun -belki de en derindeki- bir par\u00e7as\u0131 her zaman ba\u011f\u0131ms\u0131z, uyan\u0131k ve n\u00f6bette kal\u0131r, efendisine kar\u015f\u0131 casusluk yapar. \u00c7a\u011f\u0131m\u0131z\u0131n tek tanr\u0131s\u0131 olan i\u015f g\u00fc\u00e7 (kazan\u00e7 tutkusu) art\u0131k yarat\u0131c\u0131l\u0131\u011f\u0131n\u0131 yitirmi\u015ftir. \u0130\u015f g\u00fc\u00e7, ba\u015f\u0131 sonu olmayan bir u\u011fra\u015f\u0131y\u0131 ve \u00e7a\u011fda\u015f toplumun amac\u0131 belirsiz ya\u015fam\u0131n\u0131 simgeler. Ve de i\u015f hayat\u0131n\u0131n yol a\u00e7t\u0131\u011f\u0131 yaln\u0131zl\u0131k -otellerin, b\u00fcrolar\u0131n, koca ma\u011fazalar\u0131n ve sinemalar\u0131n o kalabal\u0131ktan ta\u015fan yaln\u0131zl\u0131\u011f\u0131- ruhu g\u00fc\u00e7lendiren, ar\u0131nd\u0131ran yerler ya da ya\u015fant\u0131lar de\u011fildir. \u00c7a\u011fda\u015f d\u00fcnyan\u0131n yaln\u0131zl\u0131\u011f\u0131, d\u00fcnyan\u0131n \u00e7\u0131kmaz\u0131n\u0131 yans\u0131tan bir aynad\u0131r.<\/p>\n

Yaln\u0131zl\u0131\u011f\u0131n bir ucundan d\u00fcnyadan koparken, \u00f6teki ucunda -kahramanlar, azizler ve g\u00fcnah \u00e7\u0131karanlarla ilgili tutum ve kavramlar\u0131m\u0131zda g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi- ya\u015fama ba\u011flan\u0131r\u0131z. S\u00f6ylence ve masallara, an\u0131lara, tarih ve \u015fiir gibi sanat \u00fcr\u00fcnlerine konu olan \u00fcnl\u00fc ki\u015filerin ya\u015fam \u00f6yk\u00fcleri, onlar\u0131n ya\u015fam ve eyleme kat\u0131lmadan \u00f6nce -daha ilk gen\u00e7lik y\u0131llar\u0131nda- bir i\u00e7ine kapanma ve yaln\u0131zl\u0131k d\u00f6nemi ge\u00e7irdiklerini belgeliyor. Bunlar kahraman ki\u015fiyi ya\u015fama haz\u0131rlayan olu\u015fum y\u0131llar\u0131d\u0131r, ama s\u00f6z\u00fcn do\u011frusu, \u00f6zveri, ar\u0131nma, ac\u0131 \u00e7ekme ve kendini tan\u0131ma y\u0131llar\u0131d\u0131r. Tarih\u00e7i Arnold Toynbee bu g\u00f6zlemi destekleyen pek \u00e7ok \u00f6rnekler bulmu\u015ftur: Eflatun’un ma\u011faras\u0131, Tarsuslu Paul’un, Buddha’n\u0131n, Hazret-i Peygamberin, Machiavelli’nin ve Dante’nin ya\u015famlar\u0131 gibi. Ve bizler de, kendimizi ar\u0131nd\u0131rd\u0131ktan sonra d\u00fcnyaya yeniden d\u00f6nmek \u00fczere, hi\u00e7 olmazsa belli bir s\u00fcre i\u00e7in, k\u00f6\u015feye \u00e7ekilmeyi ve yaln\u0131z ba\u015f\u0131m\u0131za ya\u015famay\u0131 denemi\u015fizdir.<\/p>\n

Yaln\u0131zl\u0131\u011f\u0131n diyalekti\u011fi -Toynbee’nin deyimiyle: “Ki\u015finin \u00f6nce i\u00e7ine kapanmas\u0131ndan, sonra da hayata yeniden kat\u0131lmas\u0131ndan olu\u015fan ikili hareket”- hemen her toplumun tarihinde a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcr. \u00c7a\u011fda\u015f toplumumuzdan daha az karma\u015f\u0131k olan kimi geleneksel toplumlar, belki de, bu ikili hareketi daha iyi yans\u0131tan \u00f6rneklerdir.<\/p>\n

Yanl\u0131\u015f olarak “ilkel” ad\u0131 verilen geleneksel, k\u00fc\u00e7\u00fck, yoksul ve “abece”siz toplumlarda ya\u015fayan insanlar i\u00e7in, yaln\u0131zl\u0131\u011f\u0131n korku ve deh\u015fet verici bir durum oldu\u011funu g\u00f6rmek hi\u00e7 de g\u00fc\u00e7 de\u011fildir. \u00c7a\u011flar boyunca, kurallardan ve t\u00f6relerden olu\u015fan karma\u015f\u0131k ve kat\u0131 bir yasaklar d\u00fczeni, toplumun bireylerini yaln\u0131zl\u0131\u011fa kar\u015f\u0131 ba\u015far\u0131yla korumu\u015ftu. Toplulu\u011fun \u00fcyesi olan birey, dirlik ve sa\u011fl\u0131\u011f\u0131n tek g\u00fcvencesine de kavu\u015fmu\u015f demekti. Yaln\u0131z insan ise, bir sakat ya da k\u00f6t\u00fcr\u00fcm, g\u00f6vdeden kesilip ayr\u0131lmas\u0131, yak\u0131lmas\u0131 gereken kuru bir dal olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. \u00c7\u00fcnk\u00fc \u00f6\u011felerinden biri hasta olunca toplumun b\u00fct\u00fcn\u00fc bunal\u0131ma d\u00fc\u015ferdi. Toplumdaki (dind\u0131\u015f\u0131) kural ve inan\u00e7lar\u0131n zaman zaman yinelenmesi ve dile getirilmesi, yaln\u0131zca toplulu\u011fun gelece\u011fini de\u011fil, onun birli\u011fini ve i\u00e7 tutarl\u0131\u011f\u0131n\u0131 da g\u00fcvence alt\u0131na al\u0131yordu. Buna kar\u015f\u0131l\u0131k, dinsel t\u00f6renlerle \u00f6l\u00fcm olgusunun s\u00fcrekli olarak duyumsanan varl\u0131\u011f\u0131, ba\u011f\u0131ms\u0131z (bireysel) eylemi s\u0131n\u0131rlayan bir ili\u015fkiler d\u00fczeni yarat\u0131yor, bu yolla da hem bireyi yaln\u0131zl\u0131ktan koruyor hem de toplulu\u011fun \u00e7\u00f6z\u00fcl\u00fcp da\u011f\u0131lmas\u0131n\u0131 engelliyordu.<\/p>\n

“\u0130lkel” toplumun insanlar\u0131 i\u00e7in, sa\u011fl\u0131k ve toplum genellikle e\u015fanlaml\u0131 s\u00f6zc\u00fcklerdir, t\u0131pk\u0131 \u00f6l\u00fcm ve \u00e7\u00f6z\u00fclme kavramlar\u0131 gibi, L\u00e9vy-Bruhl diyor ki: “\u00dclkesinden ayr\u0131lan herkes topluluktan da ayr\u0131lm\u0131\u015f olur. \u00d6l\u00fcr ve kendi toplumunun geleneksel \u00f6l\u00fcm t\u00f6renine hak kazan\u0131r.” (1) \u00d6yleyse ba\u011f\u0131\u015flanmayan bir s\u00fcrg\u00fcn cezas\u0131 ger\u00e7ekte \u00f6l\u00fcm cezas\u0131 gibidir. Toplum kesiminin, kendini atalar\u0131n\u0131n ruhlar\u0131yla ve o ruhlar\u0131 da anayurt topra\u011f\u0131 ile \u00f6zde\u015flemesi, \u015fu Afrika t\u00f6reninde ne g\u00fczel simgelenmi\u015ftir. “Yerli adam Kimberley’den bir gelinle d\u00f6nerken erke\u011fin yurdundan al\u0131nm\u0131\u015f bir avu\u00e7 topra\u011f\u0131 da birlikte getirir. Kad\u0131n’\u0131n her g\u00fcn o topraktan birazc\u0131k yemesi gerekir, yesin ki yeni ve de\u011fi\u015fik \u00e7evresine daha kolay uyup al\u0131\u015fabilsin.” Bu t\u00fcr dayan\u0131\u015fman\u0131n “canl\u0131 bir g\u00f6r\u00fcnt\u00fcs\u00fc var: Orada birey, sanki ya\u015fayan bir bedenin par\u00e7as\u0131d\u0131r.” Bu y\u00fczden, din de\u011fi\u015ftirenler \u00e7ok azd\u0131r. “Kimse kendi ba\u015f\u0131na, salt kendi davran\u0131\u015flar\u0131na g\u00f6re karg\u0131\u015flanmaz ya da g\u00fcvenli\u011fe kavu\u015fmaz” ve de herkesin her t\u00fcrl\u00fc eylemi t\u00fcm toplulu\u011fu etkiler. G\u00fcvenceler vard\u0131r, ama topluluk karga\u015faya kar\u015f\u0131 hen\u00fcz yeterince ba\u011f\u0131\u015f\u0131kl\u0131k kazanm\u0131\u015f de\u011fildir. Din \u00e7at\u0131\u015fmalar\u0131, \u00fcretim y\u00f6ntemlerindeki de\u011fi\u015fmeler, sava\u015flar ve fetihler gibi beklenmedik \u015feyler de olur. Topluluk b\u00f6l\u00fcn\u00fcr b\u00f6l\u00fcnmez, par\u00e7alardan her biri yepyeni bir durumda kar\u015f\u0131lan\u0131r. Sa\u011fl\u0131\u011f\u0131n kayna\u011f\u0131 olan eski, kapal\u0131 toplum d\u00fczeni y\u0131k\u0131l\u0131nca, art\u0131k yaln\u0131zl\u0131k bir kaza ya da hastal\u0131k olmaktan \u00e7\u0131kar, de\u011fi\u015fmez bir toplum ko\u015fulu olur. B\u00f6ylece yaln\u0131zl\u0131k, bir g\u00fcnah duygusuna yol a\u00e7ar: Kurallar\u0131n \u00e7i\u011fnenmesinden do\u011fan bir su\u00e7 de\u011fil de, kurallar\u0131n do\u011fas\u0131 olur! Daha do\u011fru bir deyi\u015fle, \u00f6teki kurallar\u0131n do\u011fas\u0131 durumuna gelen bir nitelik. Yaln\u0131zl\u0131k ve “ilk g\u00fcnah” b\u00f6ylece birle\u015fir ve \u00f6zde\u015fle\u015fir; ayr\u0131ca, sa\u011fl\u0131k ve birlik de yeniden ayn\u0131 anlama gelen, ama \u00e7ok uzak ge\u00e7mi\u015fte kalm\u0131\u015f bir \u015feyler olurlar. \u00c7\u00fcnk\u00fc sa\u011fl\u0131k ile birlik tarihten (uygarl\u0131ktan, daha do\u011frusu yaz\u0131dan) \u00f6nceki bir “Alt\u0131n \u00c7a\u011f”\u0131n \u00f6\u011feleriydi. Zaman\u0131n ak\u0131\u015f y\u00f6n\u00fcn\u00fc geri \u00e7evirebilseydik o alt\u0131n \u00e7a\u011fa belki d\u00f6nebilirdik. Bu y\u00fczden, kendimizi bir g\u00fcnah duygusuna kapt\u0131r\u0131nca, ondan kurtulmak, onun bedelini \u00f6demek gereksinmesini de duyar\u0131z.<\/p>\n

Yeni mitoloji ile yeni din i\u015fte b\u00f6yle yarat\u0131l\u0131yor. Yeni toplum, yaln\u0131zca s\u00fcrg\u00fcne g\u00f6nderilmi\u015f ki\u015filerden olu\u015ftu\u011fu i\u00e7in, eskisinden daha a\u00e7\u0131k ve daha esnektir. Belli bir toplumda d\u00fcnyaya gelmi\u015f olma ger\u00e7e\u011fi, bireyi kendili\u011finden o toplumun \u00fcyesi yapmaz, bireyin hem\u015ferili\u011fe uygun g\u00f6r\u00fclmesi de gerekir. Kutsala s\u0131\u011f\u0131nma, geleneksel b\u00fcy\u00fcn\u00fcn yerini alma\u011fa ba\u015flar. A\u015fama ve eri\u015ftirme t\u00f6renlerinde bireyin ar\u0131nm\u0131\u015fl\u0131\u011f\u0131na, giderek daha fazla a\u011f\u0131rl\u0131k ve \u00f6nem verilir. G\u00fcnah duygusundan kurtulma d\u00fc\u015f\u00fcncesi, dinsel kuramlara, ilahiyata, zevk ve doyumdan ka\u00e7\u0131nmaya ve bir t\u00fcr gizemcili\u011fe yol a\u00e7ar. \u00d6zveri ve birliktelik, e\u011fer ger\u00e7ekten \u00f6yle idiyseler bile, birer totem simgesi olmaktan \u00e7\u0131karlar, yeni topluma girmenin yolu olurlar. Bir tanr\u0131 -hemen hep bir o\u011ful olan ve eski yarat\u0131c\u0131 tanr\u0131lar soyundan gelen bir tanr\u0131- \u00f6l\u00fcr ama belli zaman aral\u0131klar\u0131yla dirilip geri gelir. Bir verimlilik tanr\u0131s\u0131d\u0131r o ama ayn\u0131 zamanda bir koruyucu ve kurtar\u0131c\u0131d\u0131r da. Onun kendisini insanlara adamas\u0131, \u00f6l\u00fcm\u00fcn \u00f6te ba\u015f\u0131nda bizi bekleyen kusursuz toplumun bu d\u00fcnyadaki bir kan\u0131t\u0131, habercisidir. [\u00d6l\u00fcmden] sonraki ya\u015famla ilgili bu umutlar, eski topluma duydu\u011fumuz derin \u00f6zlemin bir belirtisidir. “Kurtulu\u015f” s\u00f6zc\u00fc\u011f\u00fcnde “Alt\u0131n \u00c7a\u011f”a d\u00f6n\u00fc\u015f umudu sakl\u0131d\u0131r.<\/p>\n

Ku\u015fkusuz, b\u00fct\u00fcn bu say\u0131lanlar\u0131 her toplumda, her zaman g\u00f6rmek s\u00f6z konusu de\u011fildir. Bununla birlikte, \u00f6yle toplumlar vard\u0131r ki hemen en k\u00fc\u00e7\u00fck ayr\u0131nt\u0131s\u0131yla yukarda anlat\u0131lan s\u00fcrece uygun hareket ederler. S\u00f6zgeli\u015fi, Orfizm’in do\u011fu\u015funu inceleyelim. Orphe inanc\u0131, eski Yunan D\u00fcnyas\u0131’nda b\u00fcy\u00fck sars\u0131nt\u0131lara ve k\u00fclt\u00fcrlerin yeniden d\u00fczenlenmesine yol a\u00e7an \u00f6nemli bir tarih olay\u0131ndan -Achaean Uygarl\u0131\u011f\u0131’n\u0131n y\u0131k\u0131l\u0131\u015f\u0131ndan- sonra ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bu d\u00f6nemde, toplumsal ya da kutsal olsun eski ve geleneksel ba\u011flar\u0131n yeniden kurulmas\u0131 gereksinmesinin sonucu olarak, \u00e7ok say\u0131da gizli dernek (tarikat) g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Bu derneklerin kurucu \u00fcyeleri \u00e7o\u011funlukla kendi k\u00f6klerinden kopmu\u015f, ama b\u00f6yle bir y\u0131k\u0131nt\u0131ya bir kez daha olanak vermeyecek bir \u00f6rg\u00fct yaratma amac\u0131nda birle\u015fmi\u015f g\u00f6\u00e7menlerdi. “Orphans” (2) (yani yetim-\u00f6ks\u00fcz) olmak, hepsinin ortak \u00f6zelli\u011fi ve bu t\u00fcr ki\u015filere verilen genel bir add\u0131. Burada hemen a\u00e7\u0131klamal\u0131y\u0131m ki, Orphe inanc\u0131 Yunancada “yetim-\u00f6ks\u00fcz” ya da “bo\u015f-hi\u00e7” anlam\u0131na gelen Orphanos’ s\u00f6zc\u00fc\u011f\u00fcnden t\u00fcretiliyordu. Yaln\u0131zl\u0131k ile yetim-\u00f6ks\u00fczl\u00fck ayn\u0131 t\u00fcrden bo\u015fluklard\u0131 – [Yunan d\u00fc\u015f\u00fcncesinde].<\/p>\n

Orfik ve Diyonizik dinler -eski d\u00fcnyan\u0131n y\u0131k\u0131l\u0131\u015f\u0131yla ortaya \u00e7\u0131kan \u00f6teki proletarya dinleri gibi- kapal\u0131 bir toplumun nas\u0131l olup da a\u00e7\u0131k bir topluma d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc a\u00e7\u0131k\u00e7a g\u00f6sterir. Su\u00e7luluk, yaln\u0131zl\u0131k ve dua -ya da tap\u0131nmayla- temizlenme duygular\u0131 bireyin ya\u015fam\u0131nda nas\u0131l \u00e7ifte bir rol oynuyorsa, toplum \u00fczerinde de ayn\u0131 etkileri yapar.<\/p>\n

Yaln\u0131zl\u0131k duygusu -d\u0131\u015farda b\u0131rak\u0131ld\u0131\u011f\u0131m\u0131z ya da ayr\u0131lmak zorunda kald\u0131\u011f\u0131m\u0131z yere geri d\u00f6nmek i\u00e7in duydu\u011fumuz derin \u00f6zlem- bir yer yurt \u00f6zlemidir. Hemen her toplumda g\u00f6zlemlenen eski bir inanca g\u00f6ne, oras\u0131 -\u00f6zlemini \u00e7ekti\u011fimiz o kutsal yer (3)- d\u00fcnyan\u0131n merkezi, evrenin g\u00f6be\u011fidir. Bazen “cennet” diye de adland\u0131r\u0131l\u0131r. Ama ad\u0131 ne olursa olsun, o yer, toplumun ger\u00e7ek ya da mitolojik yurdudur. Azteklerin inanc\u0131na g\u00f6re \u00f6l\u00fcler, g\u00f6\u00e7men olarak ayr\u0131ld\u0131klar\u0131 yere, bir kuzey \u00fclkesi olan Miktlan’a d\u00f6nerler. Kentlerini kurarken, evlerini yaparken d\u00fczenledikleri t\u00fcm t\u00f6renler, ya\u015fam\u0131n ta ba\u015flang\u0131c\u0131nda kovulduklar\u0131 o kutsal oca\u011f\u0131 bulmaya y\u00f6neliktir. Roma, Kud\u00fcs ve Mekke gibi dinsel ba\u015fkentler ya da k\u00e2beler, d\u00fcnyay\u0131, d\u00fcnyan\u0131n merkezini simgelerler, ama d\u00fcnyadan da \u00f6nce gelirler. Bug\u00fcn bu merkezlere giden hac\u0131lar her kavmin kendisine verilece\u011fi s\u00f6ylenen topraklara yerle\u015fmeden \u00f6nce mitolojik ge\u00e7mi\u015fte yapt\u0131klar\u0131n\u0131 yaparlar. Bir eve ya da kente girmeden \u00f6nce onun \u00e7evresinde dola\u015fma (tavaf) t\u00f6resi, buradan gelir. Labirent (dolanca) s\u00f6ylencesi de bu t\u00fcr inan\u00e7lardan kaynaklan\u0131r. Konuya ili\u015fkin \u00e7e\u015fitli yorumlara g\u00f6re, labirent, mitolojik simgeler aras\u0131nda en anlaml\u0131 ve en zengin olanlardan biridir: Kutsal bir b\u00f6lgenin merkezindeki insanlara sa\u011fl\u0131k, toplumlara \u00f6zg\u00fcrl\u00fck veren bir muska; cezas\u0131n\u0131 \u00e7ekip g\u00fcnah\u0131n\u0131 \u00e7\u0131kard\u0131ktan sonra mutluluk saray\u0131na giren kahraman ya da kutsal ki\u015fi, kentini kurtarmak ya da yeniden kurmak i\u00e7in geri gelen kahraman, b\u00fct\u00fcn bunlar labirent s\u00f6ylencesi ile yak\u0131ndan ilgilidir.<\/p>\n

Zeus’un o\u011fullar\u0131ndan Perseus’la ilgili s\u00f6ylencenin gizemli hi\u00e7bir yan\u0131 yoktur. Oysa Kutsal \u00c7anak’\u0131 [\u0130sa’n\u0131n son yemekte kulland\u0131\u011f\u0131 bardak] arayanlar\u0131n zevkten ka\u00e7\u0131nma \u00e7abalar\u0131, gizemci inan\u00e7larla \u00e7ok yak\u0131ndan ili\u015fkilidir: Fisher kral\u0131n\u0131n topraklar\u0131nda ve insanlar\u0131nda k\u0131s\u0131rl\u0131\u011fa yol a\u00e7an g\u00fcnah, kendini ar\u0131nd\u0131rma t\u00f6renleri, ahlak sava\u015f\u0131 ve sonunda Tanr\u0131’n\u0131n ba\u011f\u0131\u015flad\u0131\u011f\u0131 birle\u015fme ya da birlik (vuslat), gibi.<\/p>\n

D\u00fcnyan\u0131n merkezinden kovulduk. Ormanlarla \u00e7\u00f6llerde, dolancan\u0131n yeralt\u0131 dehlizlerinde i\u015fte o merkez\u00ee aramaya koyulduk. Ancak, zaman\u0131n yaln\u0131zca bir ard\u0131\u015f\u0131kl\u0131k ve de\u011fi\u015fme olmad\u0131\u011f\u0131 “zamanlar” da vard\u0131. \u00d6yle bir zaman ki, ge\u00e7mi\u015f ve gelecek t\u00fcm zamanlar onun i\u00e7indeydi. \u0130nsan, b\u00fct\u00fcn zamanlar\u0131n tek bir zaman oldu\u011fu o sonras\u0131zl\u0131ktan kovulup d\u00fcnyaya s\u00fcrg\u00fcn edildi\u011fi zaman, takvimin (ba\u015f\u0131 sonu, \u00f6l\u00e7\u00fcs\u00fc hesab\u0131 belli olan zaman\u0131n) ve saat\u0131n k\u00f6lesi oldu. Zaman denilen \u015fey d\u00fcn, bug\u00fcn ve yar\u0131na, saate, dakika ve saniyelere b\u00f6l\u00fcn\u00fcnce, insano\u011flunun zamanla kurdu\u011fu evrensel birlik sona erdi; insan ger\u00e7e\u011fin ak\u0131p gidi\u015finden koptu, onun d\u0131\u015f\u0131nda kald\u0131. “Bu an” dedi\u011fimizde o an ge\u00e7ip gitmi\u015f, bitmi\u015ftir. Zaman\u0131n bu t\u00fcrden mek\u00e2nsal \u00f6l\u00e7\u00fcmleri, insan\u0131 -s\u00fcrekli \u015fimdi olan- ger\u00e7ekten uzakla\u015ft\u0131r\u0131r; ger\u00e7e\u011fin kendini d\u0131\u015far\u0131 vurdu\u011fu b\u00fct\u00fcn “\u015fimdi”leri, Bergson’un deyimiyle, “ger\u00e7ek d\u0131\u015f\u0131 d\u00fc\u015flere d\u00f6n\u00fc\u015ft\u00fcr\u00fcr”.<\/p>\n

Bu kar\u015f\u0131t d\u00fc\u015f\u00fcncelerin olu\u015fumunu yeterince incelersek, takvim ve tarih zamanlar\u0131n\u0131n bir \u00f6zg\u00fcll\u00fc\u011f\u00fc olmayan tekd\u00fcze bir ard\u0131\u015f\u0131kl\u0131k oldu\u011funu g\u00f6r\u00fcr\u00fcz (4). Takvim hep ayn\u0131d\u0131r, ac\u0131ya da zevke de ald\u0131rmaz. Mitolojik zamanlar ise, ya\u015fam\u0131m\u0131z\u0131n b\u00fct\u00fcn \u00f6zg\u00fcll\u00fckleriyle \u00f6ylesine i\u00e7 i\u00e7e ve diz dizedir ki, sonras\u0131zl\u0131k kadar uzun bir soluk kadar k\u0131sa, verimli ve k\u0131s\u0131r, korkun\u00e7 ya da hay\u0131rl\u0131 olabilir. Bu g\u00f6zlem, “sosyal zamanlar” kavram\u0131na yol a\u00e7ar. Oysa, ya\u015fam ve zaman tek, b\u00fcy\u00fck ve b\u00f6l\u00fcnmez bir birimdir. Azteklerde zaman, mek\u00e2nla \u00e7a\u011fr\u0131\u015f\u0131m yapan bir s\u00fcreklilikti. Her yeni g\u00fcn, belli bir mek\u00e2nsal noktaya ba\u011fl\u0131 say\u0131l\u0131rd\u0131. Zaman-mek\u00e2n \u00e7a\u011fr\u0131\u015f\u0131m\u0131 dinsel takvimlerin \u00e7o\u011fu i\u00e7in de do\u011frudur. Fiesta, tarih ya da salt y\u0131ld\u00f6n\u00fcm\u00fcnden daha de\u011ferli, anlaml\u0131 bir \u015feydir. Fiesta bir olay\u0131 kutlamaz, onu yeniden yarat\u0131r ve ya\u015far. Bu yolla, takvim y\u0131k\u0131l\u0131r ve onun yerine -k\u0131sa bir s\u00fcre i\u00e7in de olsa- sonras\u0131zl\u0131k (ya\u015fanan durum) konur. “Alt\u0131n \u00c7a\u011f” geri gelir. Katolik papaz\u0131, kutsal cemaat (Mass) t\u00f6renini y\u00f6netti\u011fi zaman, \u0130sa, buraya ve bug\u00fcne ula\u015f\u0131r, kendini insana verir ve d\u00fcnyay\u0131 yeniden kurtar\u0131r. “Ger\u00e7ekten inananlar\u0131” Kierkegaard’\u0131n olmas\u0131n\u0131 diledi\u011fi gibi, “\u0130sa’n\u0131n \u00e7a\u011fda\u015flar\u0131d\u0131r”.<\/p>\n

Zaman\u0131n ak\u0131\u015f\u0131n\u0131 durduran olaylar yaln\u0131zca s\u00f6ylenceler ve dinsel bayramlar de\u011fildir. A\u015fk ve \u015fiir de bu konuda, yani “ilk zaman” konusunda, bize baz\u0131 ipu\u00e7lar\u0131 veriyor. Juan Ramon Jim\u00e9nez, \u015fiirsel an\u0131n sonras\u0131zl\u0131\u011f\u0131 konusunda bak\u0131n\u0131z ne yaz\u0131yor: “Daha \u00e7ok zaman, daha \u00e7ok sonras\u0131zl\u0131k de\u011fildir.” Ku\u015fkusuz, zaman\u0131n de\u011fi\u015fmez bir durum, salt g\u00fcncellik olarak ya\u015fanmas\u0131, ger\u00e7e\u011fin, kavran\u0131lmas\u0131ndan \u00e7ok, bu ak\u0131\u015f\u0131n usa vurulmas\u0131 demek olan saatle \u00f6l\u00e7\u00fclen zamandan daha eskilere gider.<\/p>\n

Zaman kavram\u0131m\u0131zdaki bu ikilik, tarihle mitos, tarihle \u015fiir aras\u0131ndaki kimi kar\u015f\u0131tl\u0131klarda da g\u00f6r\u00fcl\u00fcr. Mitos da -dinsel fiesta’larda ya da \u00e7ocuk masallar\u0131nda da g\u00f6rd\u00fc\u011f\u00fcm\u00fcz gibi- zaman\u0131n tarihi belli de\u011fildir. “Evvel zaman i\u00e7inde…”, “kalbur saman i\u00e7indeyken…”, “Ben babam\u0131n be\u015fi\u011fini t\u0131ng\u0131r m\u0131ng\u0131r sallar iken…” diye ba\u015flayan \u00f6yk\u00fclerde takvimle ba\u011f\u0131ml\u0131 bir tarihleme yoktur. Ba\u015flang\u0131\u00e7, b\u00fct\u00fcn ba\u015flamalar\u0131 i\u00e7ine alan ve bizi her \u015feyin her an yeniden ba\u015flayabilece\u011fi canl\u0131 bir zamana g\u00f6t\u00fcr\u00fcr. Mitolojik bir olay\u0131 yineleyen rit\u00fceller arac\u0131l\u0131\u011f\u0131yla, insano\u011flu, kar\u015f\u0131tlar\u0131n uzla\u015ft\u0131r\u0131l\u0131p birle\u015fti\u011fi bir d\u00fcnyaya kavu\u015fur. Van der Leeuw’un dedi\u011fi gibi, “b\u00fct\u00fcn rit\u00fcellerde, t\u00f6renle\u015fmi\u015f, t\u00f6rele\u015ftirilmi\u015f davran\u0131\u015f ve olaylarda olay\u0131n sanki \u015fimdi ve \u015fu anda ya\u015fan\u0131yormu\u015f imgesi sakl\u0131d\u0131r.” (5) Okudu\u011fumuz her \u015fiir, bir yeniden yarat\u0131\u015f (ya da yarad\u0131l\u0131\u015f)’t\u0131r, yani t\u00f6rensel bir t\u00f6redir, fiesta’d\u0131r.<\/p>\n

Tiyatro ve epik de bir t\u00fcr fiesta’d\u0131r. Tiyatro oyununda ya da \u015fiir okumada, g\u00fcnl\u00fck zaman\u0131n tiktak\u0131 durur, ilk (\u00f6zg\u00fcn) zaman i\u015fleme\u011fe ba\u015flar. Kat\u0131lma yoluyla bu mitolojik zaman -ger\u00e7e\u011fi gizleyen t\u00fcm zamanlar\u0131n a\u011fa babas\u0131- bizim i\u00e7 ve \u00f6znel zaman\u0131m\u0131zla \u00e7ak\u0131\u015f\u0131r. Ard\u0131\u015fl\u0131kl\u0131\u011f\u0131n k\u00f6lesi olan insan, g\u00f6r\u00fcnmez kafesinden kurtulup ya\u015fayan zamana kat\u0131l\u0131r: Ki\u015fisel ya\u015fam d\u0131\u015f zamanla \u00f6zde\u015fle\u015fir. \u00c7\u00fcnk\u00fc o d\u0131\u015f zaman b\u00f6ylece yorulup t\u00fckenmeden kendini yaratan salt bir “\u015fimdi”ye d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Mitoslar ve fiestalar -ister laik, ister dinsel olsunlar- insan\u0131 yaln\u0131zl\u0131\u011f\u0131ndan kurtar\u0131p yarad\u0131l\u0131\u015f s\u00fcreciyle yeniden birle\u015ftirirler. Bu y\u00fczden -k\u0131l\u0131k de\u011fi\u015ftirmi\u015f, gizli ve sakl\u0131- mitos, t\u00fcm davran\u0131\u015flar\u0131m\u0131zda etkisini g\u00f6sterir, yazg\u0131m\u0131za etkin bi\u00e7imde kat\u0131\u015f\u0131r, \u00e7\u00fcnk\u00fc bize ya\u015famla yeniden birle\u015fmenin kap\u0131s\u0131n\u0131 aralar.<\/p>\n

\u00c7a\u011fda\u015f insan mitoslar\u0131n\u0131n akl\u0131n denekta\u015f\u0131na vurur -ka\u00e7 k\u0131rat olduklar\u0131n\u0131 g\u00f6rmek i\u00e7in. Yoksul ki\u015fi ise onlar\u0131 yok edememi\u015ftir. Bilimsel ger\u00e7eklerimizin \u00e7o\u011fu, ahlaki, siyasal ve felsefi kavramlar\u0131m\u0131z gibi, mitolojik \u00f6\u011felerle dile getirdi\u011fimiz e\u011filimlerin yeni bi\u00e7imde anlat\u0131m\u0131ndan ba\u015fka bir \u015fey de\u011fildir. G\u00fcn\u00fcm\u00fczde “akl\u0131n dili”, ad\u0131n\u0131 verdi\u011fimiz bilim, kendi koruyucu kanatlar\u0131 alt\u0131nda bar\u0131nan mitoslar\u0131 ancak zar zor gizleyebilmektedir.<\/p>\n

\u00dctopyalar -bilimsel g\u00f6r\u00fcn\u00fc\u015fl\u00fc a\u00e7mazlar\u0131na kar\u015f\u0131n \u00f6zellikle de \u00e7a\u011fda\u015f politik \u00fctopyalar- her toplumu, kendisi i\u00e7in bir “Alt\u0131n \u00c7a\u011f” arama y\u00f6n\u00fcnden zorlayan e\u011filimlerin [sorunlar\u0131n] d\u0131\u015fa vurulmas\u0131ndan, dile getirilmesinden ba\u015fka bir \u015fey de\u011fildir. O “Alt\u0131n \u00c7a\u011f” ki, ser\u00fcvenimizin ba\u015f\u0131nda kovuldu\u011fumuz o yere, “G\u00fcnlerin G\u00fcn\u00fc”nde yeniden d\u00f6n\u00fclecektir. Modern fiesta’lar -siyasal toplant\u0131lar, g\u00f6steri ve ge\u00e7it y\u00fcr\u00fcy\u00fc\u015fleri ve \u00f6teki t\u00f6rensel eylemler- ger\u00e7ekte, kurtulu\u015f g\u00fcn\u00fcn\u00fcn [H\u0131ristiyanlara g\u00f6re \u0130sa’n\u0131n yere ini\u015finin] yak\u0131n oldu\u011funu duyuruyor. Herkes, toplumun ilk \u00f6zg\u00fcrl\u00fck g\u00fcnlerine ve o ilkel temizli\u011fine yeniden d\u00f6nebilece\u011fini umuyor. O yere vard\u0131\u011f\u0131m\u0131zda, ya\u015fam bizi t\u00fcrl\u00fc ku\u015fkularla iyi ile k\u00f6t\u00fc hakl\u0131 ile haks\u0131z, ger\u00e7ek ile d\u00fc\u015f aras\u0131nda bir se\u00e7im yapmam\u0131z i\u00e7in zorlamayacak. De\u011fi\u015fmez \u015fimdiler yani bir “Zaman Krall\u0131\u011f\u0131” kurulmu\u015f olacak. Orada ger\u00e7ek, maskesini \u00e7\u0131kar\u0131p atacak, bizler de hem ger\u00e7e\u011fi hem de hem\u015ferimizi tan\u0131mak olana\u011f\u0131n\u0131 bulmu\u015f olaca\u011f\u0131z.<\/p>\n

K\u0131s\u0131rlayan ve yozla\u015fan her toplum kendini kurtarmak i\u00e7in en az iki s\u00f6ylence ve inan\u00e7 yaratmak zorundad\u0131r: 1- verimi art\u0131rmak i\u00e7in, 2- yarat\u0131c\u0131l\u0131\u011f\u0131 desteklemek i\u00e7in. Yaln\u0131zl\u0131k ve g\u00fcnah [sorunu] birlik ve bolluk i\u00e7inde \u00e7\u00f6z\u00fcmlenebilir. \u0130\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z \u00e7a\u011fda\u015f toplum da kendi mitoslar\u0131n\u0131 yaratm\u0131\u015ft\u0131r. Burjuva toplumlar\u0131n\u0131n k\u0131s\u0131rl\u0131\u011f\u0131 ya kendi can\u0131na k\u0131yma ile ya da daha yarat\u0131c\u0131 olan bir kat\u0131l\u0131ma s\u00fcreciye sonu\u00e7lanacak gibi g\u00f6r\u00fcn\u00fcyor. Ortega y Gasset’in deyimiyle “\u00e7a\u011f\u0131m\u0131z\u0131n sorunu” k\u0131saca budur. D\u00fc\u015flerimizin \u00f6z\u00fcyle eylemlerimizin anlam\u0131 i\u015fte bu sorunda d\u00fc\u011f\u00fcmleniyor.<\/p>\n

\u00c7a\u011fda\u015f insan, uyan\u0131k oldu\u011funa ve de do\u011fru d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcne inanmak istiyor. Ama bu t\u00fcr inan\u00e7 ve d\u00fc\u015f\u00fcnceler bizi karabasanlara soktu -ak\u0131l aynalar\u0131m\u0131zda, art arda i\u015fkence odalar\u0131n\u0131 g\u00f6rd\u00fc\u011f\u00fcm\u00fcz karabasanlard\u0131 onlar. Bu karabasandan \u00e7\u0131kt\u0131\u011f\u0131m\u0131zda, uyan\u0131k durumda d\u00fc\u015f g\u00f6rd\u00fc\u011f\u00fcm\u00fcz\u00fc ve us\u00e7u d\u00fc\u015flerimizin dayan\u0131lmaz d\u00fc\u015fler oldu\u011funu belki de fark edece\u011fiz. Ve ondan sonra, belki de g\u00f6zlerimizi kapay\u0131p yeniden d\u00fc\u015f g\u00f6rme\u011fe ba\u015flayaca\u011f\u0131z.<\/p>\n

Notlar<\/strong><\/p>\n

(*) L’amour fou – \u00c7ev.
(1) Lucien L\u00e9vy-Bruhl : La mentalit\u00e9 primitive (Paris 1922)
(2) Amable Audin: Les F\u00e9tes Solaries (G\u00fcne\u015f Baynamlar\u0131), (Paris 1945)
(3) “Kutsal yer” kavram\u0131 konusunda, Mircia Eliade’\u0131n Histoire des Beligions (Dinler Tarihi’ne) Bkz. (Paris 1949)
(4) Bu konuda Bkz: Bozkurt G\u00fcven\u00e7’in Sosyal ve K\u00fclt\u00fcrel De\u011fi\u015fme yap\u0131t\u0131 Ankara 1976. (Hacettepe \u00dcniversitesi yay\u0131n\u0131 D-21)
(5) Van der Leeuw: I’Homme primitif et la Religion (\u0130lkel \u0130nsan ve Din), (Paris 1940).<\/p>\n

\u00c7eviri: Bozkurt G\u00fcven\u00e7<\/p>\n","protected":false},"excerpt":{"rendered":"

Ki\u015finin i\u00e7inde ya\u015fad\u0131\u011f\u0131 d\u00fcnyay\u0131 ve kendisine yabanc\u0131la\u015fm\u0131\u015f oldu\u011funu bilmesi demek olan yaln\u0131zl\u0131k Meksikal\u0131lara \u00f6zg\u00fc bir duygu de\u011fildir. B\u00fct\u00fcn insanlar ya\u015famlar\u0131n\u0131n en az bir d\u00f6neminde kendilerini yapayaln\u0131z bir ki\u015fi gibi duyumsarlar. Ve de ger\u00e7ekten yaln\u0131zd\u0131rlar. Ya\u015famak, gizemli bir gelecekte varaca\u011f\u0131m\u0131z yere gitmek i\u00e7in ge\u00e7mi\u015fte bulundu\u011fumuz yerden yola koyulmak demektir. Yaln\u0131zl\u0131k, insan duygusunun en derindeki ger\u00e7e\u011fidir. Yaln\u0131z […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[134],"tags":[],"class_list":{"0":"post-6705","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-kuram"},"yoast_head":"\n\u0130nsan \u00f6zlemdir, kavu\u015fmak i\u00e7in bir aran\u0131\u015ft\u0131r | Yaln\u0131zl\u0131\u011f\u0131n Diyalekti\u011fi - Octavio Paz - 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\/08\/31\/insan-ozlemdir-kavusmak-icin-bir-aranistir-yalnizligin-diyalektigi-octavio-paz\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u0130nsan \u00f6zlemdir, kavu\u015fmak i\u00e7in bir aran\u0131\u015ft\u0131r | Yaln\u0131zl\u0131\u011f\u0131n Diyalekti\u011fi - Octavio Paz\" \/>\n<meta property=\"og:description\" content=\"Ki\u015finin i\u00e7inde ya\u015fad\u0131\u011f\u0131 d\u00fcnyay\u0131 ve kendisine yabanc\u0131la\u015fm\u0131\u015f oldu\u011funu bilmesi demek olan yaln\u0131zl\u0131k Meksikal\u0131lara \u00f6zg\u00fc bir duygu de\u011fildir. B\u00fct\u00fcn insanlar ya\u015famlar\u0131n\u0131n en az bir d\u00f6neminde kendilerini yapayaln\u0131z bir ki\u015fi gibi duyumsarlar. Ve de ger\u00e7ekten yaln\u0131zd\u0131rlar. Ya\u015famak, gizemli bir gelecekte varaca\u011f\u0131m\u0131z yere gitmek i\u00e7in ge\u00e7mi\u015fte bulundu\u011fumuz yerden yola koyulmak demektir. Yaln\u0131zl\u0131k, insan duygusunun en derindeki ger\u00e7e\u011fidir. 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