{"id":6708,"date":"2011-09-05T20:29:57","date_gmt":"2011-09-05T17:29:57","guid":{"rendered":"http:\/\/localhost\/wordpress\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-1bolum-deccal-friedrich-nietzsche\/"},"modified":"2011-09-05T20:29:57","modified_gmt":"2011-09-05T17:29:57","slug":"hristiyanligi-elestiri-denemesi-1bolum-deccal-friedrich-nietzsche","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-1bolum-deccal-friedrich-nietzsche\/","title":{"rendered":"Hristiyanl\u0131\u011f\u0131 Ele\u015ftiri Denemesi (1.B\u00f6l\u00fcm) | Deccal – Friedrich Nietzsche"},"content":{"rendered":"

\u00d6NS\u00d6Z
Bu kitap en azlar\u0131nd\u0131r. Belki de onlardan hi\u00e7biri ya\u015fam\u0131yor daha. Onlar, benim Zerd\u00fc\u015ft’\u00fcm\u00fc anlayanlar olacaklar : kendimi, daha bug\u00fcnden i\u015fitilecek kulaklar bulanlar ile nas\u0131l kar\u0131\u015ft\u0131rabilirdim ki? Ancak \u00f6b\u00fcrg\u00fcnd\u00fcr benim olan. Kimileri \u00f6ld\u00fckten sonra do\u011far.
Ki\u015finin beni anlamas\u0131n\u0131n, hem de zorunlukla anlamas\u0131n\u0131n ko\u015fullar\u0131, \u2014bunlar\u0131 pek iyi bilirim. Benim yaln\u0131zca i\u00e7tenli\u011fime, tutkuma dayanabilmek i\u00e7in, d\u00fc\u015f\u00fcnsel konularda kat\u0131l\u0131k kertesinde d\u00fcr\u00fcst olmas\u0131 gerekir ki\u015finin. Da\u011flarda ya\u015famaya, al\u0131\u015fk\u0131n olmas\u0131 gerekir\u2014 \u00e7a\u011f\u0131n siyasetinin ve halklar\u0131n \u00e7\u0131karc\u0131l\u0131klar\u0131n\u0131n sefil gevezeli\u011fini kendi alt\u0131nda g\u00f6rme\u011fe. Ald\u0131rmaz olmu\u015f olmas\u0131 gerekir, hi\u00e7 sormamas\u0131 gerekir, do\u011fruluk yararl\u0131 m\u0131d\u0131r diye, bir k\u00f6t\u00fc kader olup \u00e7\u0131kar m\u0131 diye… Bug\u00fcn kimsenin sorma y\u00fcreklili\u011fini g\u00f6stermedi\u011fi sorulara sertli\u011fin verdi\u011fi yatk\u0131nl\u0131k; yasaklanm\u0131\u015f olana y\u00fcreklilik; labirente \u00f6nceden-belirlenmi\u015flik. Yedi yaln\u0131zl\u0131kta edinilmi\u015f bir deneyim. Yeni bir m\u00fczik i\u00e7in yeni kulaklar. En uzaklar i\u00e7in yeni g\u00f6zler. \u015eimdiye dek sa\u011f\u0131r kal\u0131nm\u0131\u015f do\u011frular i\u00e7in yeni bir vicdan. Ve y\u00fcce \u00fcslubun iktisat istemi: g\u00fcc\u00fcn\u00fc, heyecanlanmalar\u0131n\u0131 derli-toplu tutmak… Kendi kendine sayg\u0131; kendi kendine sevgi; kendi kendisi kar\u015f\u0131s\u0131nda ko\u015fulsuz bir \u00f6zg\u00fcrl\u00fck…
\u0130\u015fte! Bunlard\u0131r benim okurlar\u0131m ancak, benim sahici okurlar\u0131m, benim \u00f6nceden belirlenmi\u015f okurlar\u0131m: geri kalan neye yarar ki \u2014geri kalan, insanl\u0131kt\u0131r yaln\u0131zca.\u2014 Ki\u015finin, g\u00fcc\u00fcyle, ruhunun y\u00fcksekli\u011fiyle, insanl\u0131\u011fa tepeden bakmas\u0131 gerekir \u2014hor g\u00f6r\u00fc\u015f\u00fcyle…
Friedrich Nietzsche<\/p>\n

1.
\u2014Kendimizi aldatmayal\u0131m. Hiperborlular\u0131z biz,\u2014 pek\u00e2l\u00e2 biliriz ne denli kopuk ya\u015fad\u0131\u011f\u0131m\u0131z\u0131. \u00abNe karadan ne de denizden bulabilirsin Hiperborlulara giden yolu\u00bb : bunu daha Pindaros bilip s\u00f6ylemi\u015fti bizim i\u00e7in. Kuzeyin \u00f6tesinde, buzun, \u00f6l\u00fcm\u00fcn \u00f6tesinde \u2014bizim ya\u015fam\u0131m\u0131z, bizim mutlulu\u011fumuz… Mutlulu\u011fu ke\u015ffettik biz, yolu biliyoruz art\u0131k, binlerce y\u0131l\u0131n labirentinden \u00e7\u0131k\u0131\u015f\u0131 bulduk. Ba\u015fka kim bulabilirdi ki bu \u00e7\u0131k\u0131\u015f\u0131? \u2014Modern insan m\u0131? \u2014\u00abNe etti\u011fimi bilmiyorum; ne etti\u011fim bilmeyen her\u015feyim ben\u00bb diye i\u00e7 ge\u00e7irir modern insan… Bu modernlikti bizi hasta eden, \u2014tembel bar\u0131\u015flar, korkak tavizler, modern Evet ve Hay\u0131r’\u0131n b\u00fct\u00fcn erdemli kirlili\u011fiydi. Her\u015feyi \u00abkavrad\u0131\u011f\u0131ndan\u00bb dolay\u0131 her\u015feyi \u00abba\u011f\u0131\u015flayan\u00bb bu ho\u015fg\u00f6r\u00fc, bu manda – y\u00fcreklilik, bizim i\u00e7in scirocco’dur. \u00c7a\u011fda\u015f erdemler ile \u00f6teki g\u00fcney yelleri aras\u0131nda ya\u015famaktansa, buzlar i\u00e7inde ya\u015famak ye\u011fdir!… Yeterince y\u00fcrekliydik, ne kendimizi ne de ba\u015fkalar\u0131n\u0131 esirgedik: ama, uzun s\u00fcre, y\u00fcreklili\u011fimizi nereye y\u00f6neltece\u011fimizi bilemedik. Karamsarla\u015ft\u0131k, durgunla\u015ft\u0131k; bize yazg\u0131c\u0131 dediler. Bizim yazg\u0131m\u0131z \u2014doluluktu, gerilimdi, g\u00fc\u00e7lerin birikimiydi. \u015eim\u015fe\u011fe, eyleme a\u00e7t\u0131k, zay\u0131flar\u0131n mutlulu\u011fundan, \u00abboyune\u011fi\u015f\u00bbten uzakt\u0131k… G\u00f6\u011f\u00fcm\u00fczde sa\u011fanak vard\u0131; do\u011fa, bizim do\u011fam\u0131z, bulutlan\u0131yor, karar\u0131yordu \u2014 \u00e7\u00fcnk\u00fc hi\u00e7 yolumuz yoktu. Mutlulu\u011fumuzun form\u00fcl\u00fc : Bir Evet, bir Hay\u0131r, d\u00fcz bir \u00e7izgi, bir hedef …<\/p>\n

2.
\u0130yi nedir? \u2014\u0130nsanda g\u00fc\u00e7 duygusunu, g\u00fc\u00e7 istemini, g\u00fcc\u00fcn kendisini y\u00fckselten her\u015fey.
K\u00f6t\u00fc nedir? \u2014Zay\u0131fl\u0131ktan do\u011fan her\u015fey.
Mutluluk nedir? \u2014G\u00fcc\u00fcn b\u00fcy\u00fcd\u00fc\u011f\u00fc duygusu \u2014bir engelin a\u015f\u0131ld\u0131\u011f\u0131 duygusu.
Doygunluk de\u011fil, daha \u00e7ok g\u00fc\u00e7; genel olarak bar\u0131\u015f de\u011fil, sava\u015f; erdem de\u011fil, yetenek (R\u00f6nesans tarz\u0131 erdem, virt\u00fc, moralinsiz erdem).
Zay\u0131flar, nasibi k\u0131tlar y\u0131k\u0131l\u0131p gitmelidir: bizim insan sevgimizin ba\u015f ilkesi. Ve onlara y\u0131k\u0131l\u0131p gitsinler diye de yard\u0131m edilmelidir.
Herhangi bir g\u00fcnahtan daha zararl\u0131 olan nedir? \u2014Nasibi k\u0131tlara, zay\u0131flara duyulan ac\u0131madan do\u011fan eylem \u2014 Hristiyanl\u0131k.<\/p>\n

3.<\/p>\n

Burada ortaya koydu\u011fum sorun, varl\u0131klar s\u0131ralamas\u0131nda insanl\u0131\u011f\u0131n yerini ne almal\u0131d\u0131r sorunu de\u011fildir (\u2014insan bir sondur) : sorun, hangi tip insan\u0131n, daha y\u00fcksek de\u011ferlidir, ya\u015famaya daha de\u011ferdir, gelece\u011fi daha sa\u011flamd\u0131r diye. yeti\u015ftirilmesi -gerekti\u011fi, istenmesi gerekti\u011fi sorunudur.
Bu y\u00fcksek de\u011ferli tip bundan \u00f6nce de s\u0131k s\u0131k ortaya \u00e7\u0131km\u0131\u015ft\u0131r: ama bir mutlu raslant\u0131 olarak, istisna olarak; hi\u00e7bir zaman da istenerek de\u011fil. Tersine, daha \u00e7ok korkulmu\u015ftur ondan, \u015fimdiye dek korkun\u00e7 olan\u0131n ta kendisi olmu\u015ftur neredeyse; \u2014ve bu korkudan dolay\u0131 da onun kar\u015f\u0131t\u0131 olan tip istenmi\u015f, yeti\u015ftirilmi\u015f, elde de edilmi\u015ftir: evcil hayvan olan, s\u00fcr\u00fc hayvan\u0131 olan, hasta hayvan olan insan, \u2014Hristiyan…<\/p>\n

4.
\u0130nsanl\u0131k, bug\u00fcn inan\u0131ld\u0131\u011f\u0131 gibi, daha iyiye ya da daha g\u00fc\u00e7l\u00fcye ya da daha y\u00fckse\u011fe do\u011fru bir geli\u015fme g\u00f6stermemektedir, \u00abilerleme\u00bb, modern bir d\u00fc\u015f\u00fcncedir yaln\u0131zca, yani, yanl\u0131\u015f bir d\u00fc\u015f\u00fcnce. Bug\u00fcn\u00fcn Avrupal\u0131s\u0131, de\u011ferlilik bak\u0131m\u0131ndan, R\u00f6nesans Avrupal\u0131s\u0131n\u0131n fersah fersah alt\u0131nda kal\u0131r; ileriye do\u011fru geli\u015fme, herhangi bir zorunlukla, y\u00fckselme, y\u00fccelme, g\u00fc\u00e7lenme de\u011fildir hi\u00e7 de.
Bir ba\u015fka anlamda, yery\u00fcz\u00fcn\u00fcn en farkl\u0131 yerlerinde, en farkl\u0131 k\u00fclt\u00fcrlerde tek tek durumlarda bir ba\u015far\u0131ya ula\u015fma hep g\u00f6r\u00fcl\u00fcr, bu ba\u015far\u0131ya ula\u015fanlar da sahiden bir y\u00fcksek tip olu\u015ftururlar: insanl\u0131k toplam\u0131na g\u00f6re bir \u00e7e\u015fit \u00fcstinsan… B\u00f6ylesi \u015fansl\u0131, b\u00fcy\u00fck basar\u0131 \u00f6rnekleri hep olanakl\u0131 olmu\u015ftur, hep de olacak belki. Hatta, b\u00fct\u00fcn bir soy, bir kavim, bir halk, baz\u0131 durumlarda b\u00f6ylesi isabetler olarak ortaya \u00e7\u0131kabilir.<\/p>\n

5.
Hristiyanl\u0131\u011f\u0131 cicileyip bicileyip, allay\u0131p pullamamal\u0131: Hristiyanl\u0131k bu y\u00fcksek tip insana kar\u015f\u0131 \u00f6l\u00fcm\u00fcne bir sava\u015f vermi\u015ftir, bu tipin b\u00fct\u00fcn temel i\u00e7g\u00fcd\u00fclerini yasaklam\u0131\u015f, bast\u0131rm\u0131\u015f, bu i\u00e7g\u00fcd\u00fclerden, k\u00f6t\u00fcy\u00fc, k\u00f6t\u00fcn\u00fcn ta kendisini imbiklemi\u015f, s\u00fcz\u00fcp \u00e7\u0131karm\u0131\u015ft\u0131r, \u2014\u00fczerine su\u00e7 at\u0131lan tipik insan olarak g\u00fc\u00e7l\u00fc insan, \u00ablanetli insan\u00bb. Hristiyanl\u0131k b\u00fct\u00fcn zay\u0131flar\u0131n, d\u00fc\u015fk\u00fcnlerin, nasibi k\u0131tlar\u0131n yan\u0131n\u0131 tutmu\u015f, g\u00fc\u00e7l\u00fc ya\u015fam\u0131n ayakta duru\u015f ko\u015fullar\u0131n\u0131n \u00e7eli\u015fi\u011finden bir ideal \u00e7\u0131karm\u0131\u015ft\u0131r; tinselli\u011fin en \u00fcst de\u011ferlerinin g\u00fcnahk\u00e2rl\u0131k, sap\u0131kl\u0131k, ayart\u0131lma olarak duyulmalar\u0131n\u0131 \u00f6\u011freterek, tinsel bak\u0131mdan g\u00fc\u00e7l\u00fc do\u011fal\u0131lar\u0131n bile ak\u0131llar\u0131n\u0131 yozla\u015ft\u0131rm\u0131\u015ft\u0131r. En sefil \u00f6rnek \u2014Pascal’\u0131n yozla\u015fmas\u0131, akl\u0131n\u0131n kal\u0131tsal ilk g\u00fcnah\u00e7a yozla\u015ft\u0131r\u0131ld\u0131\u011fma inanan Pascal’\u0131n; oysa Hristiyanl\u0131\u011f\u0131ndan ba\u015fka bir\u015fey de\u011fildi akl\u0131n\u0131 yozla\u015ft\u0131ran!\u2014<\/p>\n

6.
Ac\u0131 verici, t\u00fcyler \u00fcrpertici bir oyundu kar\u015f\u0131ma \u00e7\u0131kan : insan\u0131n yozlu\u011funun \u00f6n\u00fcndeki perdeyi \u00e7ektim, a\u00e7t\u0131m. Bu s\u00f6zc\u00fck, benim a\u011fz\u0131mda, en az\u0131ndan bir ku\u015fkuya kar\u015f\u0131 korunmu\u015ftur: insan konusunda ahlaksal bir yak\u0131nma i\u00e7erdi\u011fi ku\u015fkusuna. Bu s\u00f6zc\u00fck \u2014yeniden alt\u0131n\u0131 \u00e7izmek istiyorum\u2014 m o r a l i n s i z bir anlamdad\u0131r : \u00f6ylesine ki, bu yozlu\u011fu en g\u00fc\u00e7l\u00fc bir bi\u00e7imde, duydu\u011fum yer, \u015fimdiye dek en bilin\u00e7li olarak \u00aberdem\u00bbe, \u00abtanr\u0131sall\u0131\u011fa\u00bb y\u00f6nelinen yer olmu\u015ftur. Yozla\u015fm\u0131\u015fl\u0131ktan anlad\u0131\u011f\u0131m, san\u0131r\u0131m \u015fimdiden sezinlendi, d\u00e9cadence anlam\u0131nda: sav\u0131m da, insanl\u0131\u011f\u0131n bug\u00fcn kendi en \u00fcst istenebilirliklerini biraraya toplad\u0131\u011f\u0131 de\u011ferlerin hepsinin, d\u00e9cadence de\u011ferleri oldu\u011fu.
Bir canl\u0131ya, bir t\u00fcre, bir bireye, i\u00e7g\u00fcd\u00fclerini yitirmi\u015fse, kendisine zararl\u0131 olan\u0131 se\u00e7iyor, ye\u011fliyorsa,, yozla\u015fm\u0131\u015f derim. \u00abY\u00fcce duygular\u00bb\u0131n, \u00abinsanl\u0131k idealleri\u00bbnin bir tarihi \u2014olas\u0131 ki bu tarihi anlatmak da bana d\u00fc\u015fecek\u2014 insan\u0131n neden b\u00f6ylesine yozla\u015ft\u0131\u011fm\u0131n a\u00e7\u0131klamas\u0131 olurdu neredeyse.
Ya\u015fam\u0131n kendisiydi benim i\u00e7in b\u00fcy\u00fcmenin, dayan\u0131kl\u0131\u011f\u0131n, kuvvetlerin birikmesinin i\u00e7g\u00fcd\u00fcs\u00fc, g\u00fcc\u00fcn i\u00e7g\u00fcd\u00fcs\u00fc : g\u00fc\u00e7 isteminin eksik oldu\u011fu yerde, d\u00fc\u015f\u00fc\u015f vard\u0131r. Sav\u0131m, insanl\u0131\u011f\u0131n b\u00fct\u00fcn en \u00fcst de\u011ferlerinde bu istemin eksik oldu\u011fudur, \u2014en kutsal adlara b\u00fcr\u00fcnerek egemenli\u011fi elinde, tutanlar\u0131n, d\u00fc\u015f\u00fc\u015f-de\u011ferleri, nihilistik de\u011ferler oldu\u011fu.<\/p>\n

7.
Hristiyanl\u0131\u011fa, ac\u0131man\u0131n dini denir. \u2014Ac\u0131ma, ya\u015fam duygusunun erkesini art\u0131ran gerilim verici duygular\u0131n kar\u015f\u0131t\u0131 bir duygudur: \u00e7\u00f6k\u00fcnt\u00fc verici bir etkisi vard\u0131r. Ki\u015fi, ac\u0131ma duydu\u011funda, g\u00fcc\u00fcnden yitirir. Ac\u0131ma yoluyla, zaten ac\u0131 \u00e7ekmenin kendisinin ya\u015fama getirdi\u011fi g\u00fc\u00e7 eksilmesi, yo\u011funla\u015f\u0131r, \u00e7e\u015fitlenir. Ac\u0131, ac\u0131ma yoluyla bula\u015f\u0131c\u0131 hale gelir; baz\u0131 durumlarda, ac\u0131mayla, neden birimleri ile \u00e7arp\u0131k bir orant\u0131 olu\u015fturan bir toplam ya\u015fam eksilmesine, ya\u015fam erkesi eksilmesine ula\u015f\u0131labilir (\u2014Nas\u0131ral\u0131’n\u0131n \u00f6l\u00fcm\u00fcnde, oldu\u011fu gibi), ilk bak\u0131\u015f a\u00e7\u0131s\u0131 bu; ama daha da \u00f6nemli bir a\u00e7\u0131 var. Ac\u0131man\u0131n, do\u011furageldi\u011fi tepkilere g\u00f6re \u00f6l\u00e7\u00fcld\u00fc\u011f\u00fcn\u00fc d\u00fc\u015f\u00fcn\u00fcrsek, ya\u015fam i\u00e7in ta\u015f\u0131d\u0131\u011f\u0131 tehlikeli nitelik daha da a\u00e7\u0131k bir \u0131\u015f\u0131\u011fa \u00e7\u0131kar. Ac\u0131ma, geli\u015fmenin yasas\u0131n\u0131, se\u00e7i yasas\u0131n\u0131 b\u00fcy\u00fck \u00e7apta etkisiz k\u0131lar, \u00e7eler Bat\u0131p gitmek i\u00e7in olgunla\u015fm\u0131\u015f olanlar\u0131 ayakta tutar, ya\u015fam\u0131n bozuk kal\u0131t\u0131ml\u0131lar\u0131n\u0131n, sonu belirlenmi\u015flerinin yarar\u0131na kendini ayakta tutar, ya\u015far tuttu\u011fu her t\u00fcr nasibi k\u0131t\u0131n bollu\u011fuyla da, ya\u015fam\u0131n kendisine karamsar, sorunsal bir g\u00f6r\u00fcn\u00fcm verir. Ac\u0131maya bir erdem demeye kadar vard\u0131r\u0131lm\u0131\u015ft\u0131r i\u015f (\u2014oysa her soylu ahlakta zay\u0131fl\u0131k olarak g\u00f6r\u00fcl\u00fcr\u2014); daha da ileri gidilmi\u015f, ac\u0131ma, erdemin ta kendisi, b\u00fct\u00fcn erdemlerin temeli ve kayna\u011f\u0131 k\u0131l\u0131nm\u0131\u015ft\u0131r, \u2014tabi\u00ee, hep g\u00f6z \u00f6n\u00fcnde tutulmas\u0131 gerekir ki, bu, nihilist bir felsefenin bak\u0131\u015f a\u00e7\u0131s\u0131ndan yap\u0131lm\u0131\u015ft\u0131r, kalkan\u0131na ya\u015fam\u0131n yads\u0131nmas\u0131n\u0131 kaz\u0131m\u0131\u015f bir felsefenin. Schopenhauer tam ortam\u0131ndayd\u0131 bu noktada : ya\u015fam, ac\u0131ma yoluyla de\u011fillenir; de\u011fillenmeye de\u011fer k\u0131l\u0131n\u0131r \u2014ac\u0131ma, nihilizmin prati\u011fidir. Yeniden s\u00f6yleyelim: bu \u00e7\u00f6k\u00fcnt\u00fc verici ve bula\u015f\u0131c\u0131 i\u00e7g\u00fcd\u00fc, ya\u015fam\u0131n ayakta durmaya ve de\u011fer – y\u00fckseli\u015fine y\u00f6nelik i\u00e7g\u00fcd\u00fclerim \u00e7eler, siler, etkisiz k\u0131lar: b\u00f6ylelikle sefillerin koruyucusu oldu\u011fu kadar sefaletin \u00e7o\u011falt\u0131c\u0131s\u0131 olarak da d\u00e9cadence’\u0131n y\u00fckseli\u015finin temel bir gerecidir, \u2014ac\u0131ma, hi\u00e7li\u011fe inand\u0131r\u0131r!… \u00abHi\u00e7lik\u00bb denmez tabi\u00ee buna : \u00ab\u00f6te\u00bb denir, ya da \u00abTanr\u0131\u00bb, ya da \u00abHakiki Hayat\u00bb denir, ya da Nirvana, Kurtulu\u015f, Kutsanm\u0131\u015fl\u0131k… Dinsel – ahlaksal idiosynkrasi alan\u0131ndan edinilme bu masum retorik, burada hangi e\u011filimin derin s\u00f6zc\u00fcklerin k\u0131l\u0131\u011f\u0131na b\u00fcr\u00fcnd\u00fc\u011f\u00fc kavran\u0131nca, hemen \u00e7ok daha az masum g\u00f6r\u00fcnmeye ba\u015flar: ya\u015fam d\u00fc\u015fman\u0131 e\u011filimdir bu. Schopenhauer ya\u015fam d\u00fc\u015fman\u0131yd\u0131: bu y\u00fczden erdem haline geldi ac\u0131ma onun i\u00e7in… Bilindi\u011fi gibi, Aristoteles ac\u0131may\u0131 hastal\u0131kl\u0131 ve tehlikeli bir durum olarak g\u00f6rd\u00fc, arada s\u0131rada bir ar\u0131nd\u0131r\u0131c\u0131yla giderilmesi do\u011fru olacak bir durum : trajediyi de bir ar\u0131nd\u0131r\u0131c\u0131 olarak ald\u0131. Sahiden, Schopenhauer’de (ve ne yaz\u0131k St. Petersburg’dan Paris’e dek, Tolstoy’dan Wagner’e dek b\u00fct\u00fcn yaz\u0131nsal ve sanatsal d\u00e9cadence’\u0131m\u0131zda) g\u00f6r\u00fclen bu b\u00f6ylesine hastal\u0131kl\u0131 ve. tehlikeli ac\u0131ma birikimi i\u00e7in, ya\u015fam i\u00e7g\u00fcd\u00fclerinde bir tedavi yolu aramak gerekirdi: ki bu birikim patlas\u0131n, aks\u0131n. Sa\u011fl\u0131ks\u0131z \u00e7a\u011fda\u015fl\u0131\u011f\u0131m\u0131z i\u00e7inde Hristiyanca ac\u0131madan daha sa\u011fl\u0131ks\u0131z bir\u015fey yok. Burada hekim olmak, burada ac\u0131mas\u0131z olmak, burada ne\u015fter kullanmak \u2014 bize aittir bu; bu bizim insan sevgimizdir, bu y\u00fczden filozoflar\u0131z biz, biz Hiperborlular!\u2014 \u2014 \u2014<\/p>\n

8.
Kimi kendi kar\u015f\u0131t\u0131m\u0131z olarak duydu\u011fumuzu s\u00f6ylemek gerek \u2014tanr\u0131bilimciler ile kan\u0131na tanr\u0131bilimcilik bula\u015fm\u0131\u015f her\u015fey \u2014b\u00fct\u00fcn felsefemiz… Ki\u015finin de, bu yazg\u0131y\u0131 yak\u0131ndan tan\u0131mas\u0131, dahas\u0131, kendisinde ya\u015fam\u0131\u015f olmas\u0131, onun y\u00fcz\u00fcnden neredeyse bat\u0131p gitmi\u015f olmas\u0131 gerekir, burada art\u0131k \u015fakaya yer olmad\u0131\u011f\u0131n\u0131 anlamas\u0131 i\u00e7in (\u2014\u015fu bizim Bay Do\u011fabilimci ve Fizyologlar\u0131m\u0131z\u0131n \u00f6zg\u00fcr-tincili\u011fi, benim g\u00f6z\u00fcmde, \u015fakad\u0131r, \u2014bu konulardaki tutku yok onlarda, bu konulardan ac\u0131 \u00e7ekmi\u015f olma yok\u2014). Bu zehirlenme, d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnden daha yayg\u0131nd\u0131r: tanr\u0131bilimcili\u011fin burnub\u00fcy\u00fckl\u00fck i\u00e7g\u00fcd\u00fcs\u00fcn\u00fc, bug\u00fcn ki\u015finin kendisini \u00abidealist\u00bb duydu\u011fu heryerde buldum, \u2014ki\u015finin, y\u00fcksek bir kayna\u011fa dayanarak, kendinde ger\u00e7ekli\u011fe tepeden, yabanc\u0131 g\u00f6zlerle bakma hakk\u0131n\u0131 buldu\u011fu heryerde… idealist, t\u0131pk\u0131 rahip gibi, b\u00fct\u00fcn b\u00fcy\u00fck kavramlar\u0131 elinde tutar (\u2014yaln\u0131zca elinde de de\u011fil!), onlar\u0131 iyi niyetli bir horg\u00f6r\u00fcyle, \u00abanlama yetisi\u00bbne, \u00abduyular\u00bba, \u00abonurlar\u00bba, \u00abmutlu ya\u015fam \u00bba, \u00abbilim\u00bbe kar\u015f\u0131 kullan\u0131r; bunlar\u0131, \u00fczerinde saf kendi – i\u00e7inli\u011findeki \u00abTin\u00bbin u\u00e7u\u015ftu\u011fu, zararl\u0131, sap\u0131t\u0131c\u0131 g\u00fc\u00e7ler olarak, kendi alt\u0131nda g\u00f6r\u00fcr \u2014sanki \u015fimdiye dek al\u00e7akg\u00f6n\u00fcll\u00fcl\u00fck, safl\u0131k, boynu b\u00fck\u00fckl\u00fck, tek s\u00f6zc\u00fckle kutsall\u0131k, ya\u015fama, \u00e7ekinilecek \u015feylerin ve g\u00fcnahlar\u0131n topundan daha \u00e7ok zarar vermemi\u015f gibi… Saf tin, safi yaland\u0131r… Rahip, ya\u015fam\u0131n bu meslekten yoksay\u0131c\u0131s\u0131, yalanlay\u0131c\u0131s\u0131, zehirleyicisi, y\u00fcksek bir insan t\u00fcr\u00fc say\u0131ld\u0131\u011f\u0131 s\u00fcrece, do\u011fru nedir sorusuna hi\u00e7bir yan\u0131t bulunamaz. Hi\u00e7in ve olumsuzlaman\u0131n bu bilin\u00e7li avukat\u0131, \u00abHakikat\u00bbin s\u00f6zc\u00fcs\u00fc yerine kondu\u011funda, do\u011fru zaten tepesi \u00fcst\u00fcne \u00e7evrilmi\u015ftir.<\/p>\n

9.
Sava\u015f a\u00e7t\u0131\u011f\u0131m bu tanr\u0131bilimci i\u00e7g\u00fcd\u00fcs\u00fcd\u00fcr: heryerde buldum onun izlerini. Damarlar\u0131nda tanr\u0131bilimci kan\u0131 akanlar, b\u00fct\u00fcn \u015feylere daha ba\u015f\u0131ndan e\u011fri, d\u00fcr\u00fcst olmayan bir tav\u0131rla yakla\u015f\u0131rlar. Bu yakla\u015f\u0131m sonucu olu\u015fan tutku, kendine inan\u00e7 ad\u0131n\u0131 takar: kendi kar\u015f\u0131s\u0131nda, sa\u011falmaz sahtelik g\u00f6r\u00fcn\u00fcm\u00fcnden ac\u0131 \u00e7ekmemek i\u00e7in, g\u00f6z\u00fcn\u00fc s\u0131ms\u0131k\u0131, hepten yummak. Her\u015feye y\u00f6nelik bu \u00e7arp\u0131k optikten, bir ahlak, bir erdem, bir kutsall\u0131k \u00e7\u0131kar\u0131rlar, yanl\u0131\u015f g\u00f6rme, iyi vicdan haline getirilir \u2014bu optik, \u00abTanr\u0131\u00bb, \u00abKurtulu\u015f\u00bb, \u00abEbediyet\u00bb adlar\u0131yla sakrosankt k\u0131l\u0131nd\u0131ktan sonra da, ba\u015fka herhangi bir optik t\u00fcr\u00fcn\u00fcn art\u0131k de\u011fer ta\u015f\u0131mamas\u0131 talep edilir. Tanr\u0131bilimci i\u00e7g\u00fcd\u00fcs\u00fcn\u00fc ba\u015fka heryerde de kaz\u0131p ortaya \u00e7\u0131kard\u0131m : bu i\u00e7g\u00fcd\u00fc, yery\u00fcz\u00fcnde, bulunan en yayg\u0131n sahtelik bi\u00e7imi, sahteli\u011fin sahici yeralt\u0131 bi\u00e7imidir. Bir tanr\u0131bilimcinin do\u011fru diye duydu\u011fu, yanl\u0131\u015f olmak zorundad\u0131r: bu bir do\u011fruluk \u00f6l\u00e7\u00fct\u00fc neredeyse. Tanr\u0131bilimcinin en alttaki derin kendini ayakta tutma i\u00e7g\u00fcd\u00fcs\u00fcd\u00fcr, ger\u00e7ekli\u011fin herhangi bir bak\u0131mdan sayg\u0131de\u011fer bulunmas\u0131n\u0131, ya da hatta yaln\u0131zca dilegelmesini bile yasaklayan. Tanr\u0131bilimcili\u011fin etkilerinin yay\u0131ld\u0131\u011f\u0131 heryerde, de\u011fer yarg\u0131s\u0131 tepesi \u00fcst\u00fcne \u00e7evrilmi\u015ftir, \u00abdo\u011fru\u00bb ve \u00abyanl\u0131\u015f\u00bb kavramlar\u0131 zorunlu olarak terstir: burada, ya\u015fama en zararl\u0131 olana \u00abdo\u011fru\u00bb denir; onu y\u00fckselten, y\u00fccelten, evetleyen, hakl\u0131 ve \u00fcst\u00fcn k\u0131lana da \u00abyanl\u0131\u015f\u00bb… Tanr\u0131bilimciler h\u00fck\u00fcmdarlar\u0131n (ya da halklar\u0131n\u2014) \u00abvicdan\u00bblar\u0131 yoluyla g\u00fcce el att\u0131klar\u0131 zaman da, temelde hep neyin olup-bitti\u011finden ku\u015fkumuz olmaz: Son istemi, nihilistik istem, g\u00fcc\u00fc istemektedir…<\/p>\n

10.
Felsefenin Tanr\u0131bilimci kan\u0131yla kirlendi\u011fini s\u00f6yledi\u011fimde, Almanlar taraf\u0131ndan hemen anla\u015f\u0131l\u0131r demek \u0130stedi\u011fim. Protestan papaz, Alman felsefesinin b\u00fcy\u00fckbabas\u0131d\u0131r; protestanl\u0131\u011f\u0131n kendisi de onun peccatum originale’si. Protestanl\u0131\u011f\u0131n tan\u0131m\u0131: Hristiyanl\u0131\u011f\u0131n \u2014 ve akl\u0131n bir yan\u0131na inen inme… \u00abTubingen Dar\u00fc\u015f\u015fafakas\u0131\u00bb s\u00f6z\u00fcn\u00fc s\u00f6ylemek yeter, Alman felsefesinin temelde ne oldu\u011funu kavramak i\u00e7in \u2014 dolamba\u00e7l\u0131 bir tanr\u0131bilim… \u015evab’lar Almanya’n\u0131n en iyi yalanc\u0131lar\u0131d\u0131r, masumca yalan s\u00f6ylerler… Kant’\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131n, d\u00f6rtte \u00fc\u00e7\u00fc papazlar\u0131n, hocalar\u0131n o\u011fullar\u0131ndan olu\u015fan Alman \u00f6\u011frenim d\u00fcnyas\u0131nda estirdi\u011fi \u015fenlik havas\u0131 nereden geliyor? Kant’la daha iyiye do\u011fru bir gidi\u015fin ba\u015flad\u0131\u011f\u0131 yollu, bug\u00fcn bile yank\u0131lanan Alman kan\u0131s\u0131 nereden? Alman \u00f6\u011frenimcilerinin tanr\u0131bilimci i\u00e7g\u00fcd\u00fcs\u00fc, bu noktada neyin yeniden olanakl\u0131 k\u0131l\u0131nd\u0131\u011f\u0131n\u0131 sezinledi… Eski ideale varan bir gizli yol a\u00e7\u0131lm\u0131\u015ft\u0131, \u00abHakiki D\u00fcnya\u00bb kavram\u0131, ahlak\u0131n d\u00fcnyan\u0131n \u00f6z\u00fc oldu\u011fu kavram\u0131 (\u2014yanl\u0131\u015flar i\u00e7inde bu en berbat iki yanl\u0131\u015f!), \u015fimdi, sinsi-kurnaz bir skepsis sayesinde, yeniden, kan\u0131tlanabilir k\u0131l\u0131nm\u0131\u015f olmasa da, art\u0131k \u00e7\u00fcr\u00fct\u00fclemez k\u0131l\u0131nm\u0131\u015ft\u0131… Ak\u0131l, akl\u0131n hakk\u0131, ula\u015fam\u0131yordu oraya… Ger\u00e7eklik \u00abg\u00f6r\u00fcn\u00fc\u015ftelik\u00bb haline sokulmu\u015f; ba\u015ftan a\u015fa\u011f\u0131 yalandan bir d\u00fcnya, varl\u0131klar\u0131n d\u00fcnyas\u0131, ger\u00e7eklik haline sokulmu\u015ftu… Kant’\u0131n ba\u015far\u0131s\u0131, salt bir tanr\u0131bilimci ba\u015far\u0131s\u0131d\u0131r: Kant, Luther gibi, Leibniz gibi, kendi ba\u015f\u0131na ayakta duramayan Alman d\u00fcr\u00fcstl\u00fc\u011f\u00fcn\u00fcn yeni bir payandas\u0131yd\u0131 \u2014 \u2014<\/p>\n

11.
Ahlak\u00e7\u0131 Kant’a da bir s\u00f6z\u00fcm\u00fcz var: Bir erdemin, kendi bulu\u015fumuz, kendi ki\u015fisel-\u00f6zel gereksinmemiz ve gerekirli\u011fimiz olmas\u0131 gerekir: ba\u015fka her t\u00fcrl\u00fc anlamda, bir tehlikeden ba\u015fka bir\u015fey de\u011fildir. Ya\u015fam\u0131m\u0131z\u0131n belirlemedi\u011fi bir\u015fey ona zarar verir: Kant’\u0131n olmas\u0131n\u0131 istedi\u011fi gibi, salt \u00aberdem\u00bb kavram\u0131 kar\u015f\u0131s\u0131ndaki bir sayg\u0131 duygusundan \u00e7\u0131kan bir erdem, zararl\u0131d\u0131r. \u00abErdem\u00bb, \u00ab\u00f6dev\u00bb, \u00abkendi ba\u015f\u0131na iyi\u00bb, ki\u015fisel-\u00f6zel-olmayan, genel-ge\u00e7er nitelikte iyi \u2014uydurmalard\u0131r b\u00fct\u00fcn bunlar; i\u00e7inde \u00e7\u00f6k\u00fc\u015f\u00fcn, ya\u015fam\u0131n son g\u00fc\u00e7s\u00fczle\u015fmesinin, K\u00f6nigsberg \u00c7inlili\u011fi’nin dilegeldi\u011fi uydurmalar. Ayakta durman\u0131n ve b\u00fcy\u00fcmenin en derin yasalar\u0131, bunun tersini buyurur : herkesin kendi erdemini, kendi kesin buyru\u011funu bulmas\u0131n\u0131. Bir halk, kendi \u00f6devini, genel olarak \u00f6dev kavram\u0131yla kar\u0131\u015ft\u0131r\u0131nca, batar. Hi\u00e7bir\u015fey, bu ki\u015fisel – \u00f6zel – olmayan\u00bb \u00f6dev kadar, bu soyutlama moloh’u kar\u015f\u0131s\u0131nda \u00f6zveri kadar, derinden, i\u00e7ten y\u0131k\u0131c\u0131 de\u011fildir. \u2014Kant’\u0131n kesin buyru\u011funun ya\u015fama zararl\u0131 duyulmamas\u0131!… Tanr\u0131bilimci i\u00e7g\u00fcd\u00fcs\u00fcnden ba\u015fka bir\u015fey de\u011fildi onu kanatlar\u0131 alt\u0131na alan! \u2014Ya\u015fam i\u00e7g\u00fcd\u00fcs\u00fcyle yap\u0131lan bir eylem, bu eylemin yap\u0131lmas\u0131yla duyulan hazda, do\u011fru, hakl\u0131, yerinde bir eylem oldu\u011funun kan\u0131t\u0131n\u0131 bulur: o Hristiyan-dogmatik barsakl\u0131 nihilistin hazdan anlad\u0131\u011f\u0131 ise bir yergidir… \u0130\u00e7 zorunluk olmaks\u0131z\u0131n, derin bir ki\u015fisel – \u00f6zel se\u00e7im olmaks\u0131z\u0131n, haz olmaks\u0131z\u0131n, \u00ab\u00f6dev\u00bbin otomat\u0131 olarak \u00e7al\u0131\u015fmak, d\u00fc\u015f\u00fcnmek, duymak kadar h\u0131zla y\u0131kan ba\u015fka ne olabilir? Bu, tam da d\u00e9cadence’in re\u00e7etesidir, hatta budalal\u0131\u011f\u0131n re\u00e7etesi… Kant, budala oldu. \u2014Hem de Goethe ‘nin \u00e7a\u011fda\u015f\u0131yd\u0131 bu! Bu yazg\u0131 \u00f6r\u00fcmce\u011fi, Alman filozofunun ta kendisi say\u0131ld\u0131, \u2014daha h\u00e2l\u00e2 da say\u0131l\u0131yor!… Almanlar i\u00e7in d\u00fc\u015f\u00fcnd\u00fcklerimi s\u00f6yleme\u011fe edebim elvermiyor… Frans\u0131z Devrimi’ni, devletin organik olmayan bi\u00e7iminden organik bi\u00e7imine ge\u00e7i\u015f diye g\u00f6ren Kant de\u011fil miydi? insan\u0131n ahlaksal yap\u0131s\u0131ndan ba\u015fka bir\u015feyle a\u00e7\u0131klanamayacak bir olay, tek bir \u00f6rnekle \u00abinsanl\u0131\u011f\u0131n iyiye e\u011filimi\u00bbnin b\u00fct\u00fcn\u00fcyle kan\u0131tlanabilece\u011fi bir olay olup olmad\u0131\u011f\u0131n\u0131 kendi kendine sormam\u0131\u015f m\u0131yd\u0131? Kant’\u0131n yan\u0131t\u0131: \u00abBu, Devrim’dir.\u00bb Her\u015feyi, herbir \u015feyi yanl\u0131\u015f kavrama i\u00e7g\u00fcd\u00fcs\u00fc, do\u011faya ayk\u0131r\u0131l\u0131\u011f\u0131n i\u00e7g\u00fcd\u00fcle\u015fmesi, Alman d\u00e9cadence’inin felsefe olup \u00e7\u0131kmas\u0131 \u2014 i\u015fte Kant budur! \u2014<\/p>\n

12.<\/p>\n

Bir – iki \u015f\u00fcpheciyi, felsefe tarihinin d\u00fcr\u00fcst tipini bir yana ay\u0131r\u0131yorum: geri kalanlar\u0131n, d\u00fc\u015f\u00fcnsel d\u00fcr\u00fcstl\u00fc\u011f\u00fcn daha ilk gereklerinden bile haberleri yoktur. Topu, han\u0131mc\u0131klar gibi davran\u0131rlar, b\u00fct\u00fcn bu b\u00fcy\u00fck gayretke\u015fler ve hilkat garibeleri \u2014\u00abg\u00fczel duygular\u00bb\u0131 kan\u0131tlama sayarlar, \u00abdolu y\u00fcre\u011fi\u00bb tanr\u0131l\u0131\u011f\u0131n k\u00f6r\u00fc\u011f\u00fc sayarlar, kanmay\u0131 da do\u011frulu\u011fun \u00f6l\u00e7\u00fct\u00fc. En sonunda da Kant, olanca \u00abAlman\u00bb masumlu\u011fuyla, bu yozla\u015fma bi\u00e7imini, bu d\u00fc\u015f\u00fcnsel vicdan eksikli\u011fini, \u00abpratik ak\u0131l\u00bb kavram\u0131 alt\u0131nda bilimselle\u015ftirme\u011fe \u00e7al\u0131\u015ft\u0131: akla bo\u015fverilen durumlar i\u00e7in bir ak\u0131l icadetti, yani, ahlak\u0131n dilegeldi\u011fi, \u00ab…mal\u0131s\u0131n\u00bbl\u0131 y\u00fcce talebin dilegeldi\u011fi zamanlar i\u00e7in. Neredeyse b\u00fct\u00fcn halklarda, filozofun rahip tipinin geli\u015fmi\u015f bir bi\u00e7iminden ba\u015fka bir\u015fey olmad\u0131\u011f\u0131n\u0131 savlarsak, rahipten kalan bu miras, bu kendi kendine kalpazanl\u0131k, \u015fa\u015f\u0131rt\u0131c\u0131 olmaktan \u00e7\u0131kar. Ki\u015finin kutsal \u00f6devleri varsa, \u00f6rne\u011fin, insanlar\u0131 iyile\u015ftirmek, kurtarmak, felaha erdirmek gibi; ki\u015fi tanr\u0131l\u0131\u011f\u0131 y\u00fcre\u011finde ta\u015f\u0131yorsa, \u00f6telerin buyru\u011funa a\u011f\u0131z g\u00f6revi g\u00f6r\u00fcyorsa, b\u00f6yle bir g\u00f6revlenmeyle her t\u00fcrl\u00fc anla\u015f\u0131labilirlik de\u011ferlendirmesinin d\u0131\u015f\u0131ndad\u0131r zaten, \u2014hatta azizlenmi\u015ftir bile bu g\u00f6revlenmeyle, hatta daha y\u00fcksek bir derecelenmeye ait bir tiptir!… Bir rahibe bilimden ne ki! O b\u00f6yle \u015feylerin \u00e7ok \u00fcst\u00fcndedir! \u2014Ve \u015fimdiye dek de egemen olmu\u015ftur rahip! \u00abDo\u011fru\u00bb -\u00abdo\u011fru olmayan\u00bb kavramlar\u0131n\u0131 o belirlemi\u015ftir …<\/p>\n

13.
K\u00fc\u00e7\u00fcmsemeyelim bunu: biz bile, biz \u00f6zg\u00fcr tinliler bile \u00abde\u011ferlerin yeniden de\u011ferlendirilmesi \u00bbyiz, b\u00fct\u00fcn eski \u00abdo\u011fru\u00bb – \u00abdo\u011fru olmayan\u00bb kavramlar\u0131na kar\u015f\u0131 cisim bulmu\u015f bir sava\u015f ilan\u0131y\u0131z, zafer ilan\u0131y\u0131z. En de\u011ferli bak\u0131\u015flar en ge\u00e7 bulunur; en de\u011ferli bak\u0131\u015flar ise y\u00f6ntemlerdir. \u015eimdiki bilimselli\u011fimizin b\u00fct\u00fcn y\u00f6ntemleri, b\u00fct\u00fcn varsay\u0131mlar\u0131 biny\u0131llar boyu en derin horg\u00f6r\u00fcyle kar\u015f\u0131land\u0131: ki\u015fi onlar y\u00fcz\u00fcnden \u00abdo\u011fru-d\u00fcr\u00fcst\u00bb insanlar\u0131n \u00e7evresinden d\u0131\u015far\u0131 at\u0131ld\u0131, \u2014\u00abtanr\u0131 d\u00fc\u015fman\u0131\u00bb say\u0131ld\u0131, hakikat horg\u00f6r\u00fcc\u00fcs\u00fc, \u00abecinni \u00e7arpm\u0131\u015f\u00bb say\u0131ld\u0131. Bilimsel ki\u015filik, \u015fandala’yd\u0131… \u0130nsanl\u0131\u011f\u0131n b\u00fct\u00fcn pathos’u kar\u015f\u0131yd\u0131 bize \u2014neyin do\u011fru olmas\u0131 gerekti\u011fi konusundaki kavram\u0131, neyin do\u011frulu\u011fun hizmetinde olmas\u0131 gerekti\u011fi konusundaki kavram\u0131: her \u00ab…mal\u0131s\u0131n\u00bb, \u015fimdiye dek bize kar\u015f\u0131 y\u00f6neltilmi\u015fti… Bizim ereklerimiz, bizim etkinliklerimiz, bizim sessiz; dikkatli; ku\u015fkulu tarz\u0131m\u0131z \u2014hepsi tamamiyle d\u00fc\u015fk\u00fcn, horg\u00f6r\u00fclesi g\u00f6r\u00fcnd\u00fc insanl\u0131\u011fa, \u2014sonunda da, bir \u00f6l\u00e7\u00fcde hakl\u0131 olarak sorulabilir, acaba asl\u0131nda bir estetik be\u011feni de\u011fil miydi, insanl\u0131\u011f\u0131 bunca zaman k\u00f6rl\u00fck i\u00e7inde tutan: do\u011fruluktan pitoresk bir etki beklediler; ayn\u0131 \u015fekilde de bilenden, bilginden, duyular \u00fczerinde g\u00fc\u00e7l\u00fc bir etkilemede bulunmas\u0131n\u0131 Bizim al\u00e7akg\u00f6n\u00fcll\u00fcl\u00fc\u011f\u00fcm\u00fczd\u00fc onlar\u0131n be\u011fenisine en \u00e7ok ayk\u0131r\u0131 d\u00fc\u015fen… Ah, nas\u0131l da ele verirler kendilerini, tanr\u0131n\u0131n bu baba-hindileri. \u2014<\/p>\n

14.
Ak\u0131lland\u0131k art\u0131k. Her bak\u0131mdan daha al\u00e7akg\u00f6n\u00fcll\u00fc olduk, insan\u0131 art\u0131k \u00abtin\u00bbden, \u00abTanr\u0131sall\u0131k\u00bbtan t\u00fcretmiyoruz. Onu, geri, hayvanlar\u0131n aras\u0131ndaki yerine koyduk. En g\u00fc\u00e7l\u00fc hayvand\u0131r o bizim i\u00e7in, \u00e7\u00fcnk\u00fc en kurnaz\u0131d\u0131r: bunun bir sonucudur tinselli\u011fi. \u00d6te yandan, burada da dilegelmek isteyen bir kendini-be\u011fenmi\u015flikten koruyoruz kendimizi: sanki insan, hayvanlar\u0131n geli\u015fmesinin b\u00fcy\u00fck art niyetiymi\u015f gibi. Hi\u00e7 de yarat\u0131n\u0131n tac\u0131 de\u011fildir o; her varl\u0131k, onun yan\u0131nda, e\u015fit bir yetkinlik basama\u011f\u0131nda durur… Bunu savlamakla da \u00e7ok \u015fey savlam\u0131\u015f oluyoruz . insan, g\u00f6receli olarak, en bozuk yap\u0131l\u0131 hayvan, en hastal\u0131kl\u0131 hayvand\u0131r, i\u00e7g\u00fcd\u00fclerinden en tehlikeli bi\u00e7imde uzakla\u015fm\u0131\u015f olan hayvan \u2014tabi\u00ee, b\u00fct\u00fcn bunlarla, ayn\u0131 zamanda hayvanlar\u0131n en ilginci \u2014Hayvanlarla ilgili, ilk kez Descartes, sayg\u0131de\u011fer bir cesaretle, hayvan\u0131 makina olarak anlamay\u0131 g\u00f6ze alm\u0131\u015ft\u0131: bizim b\u00fct\u00fcn fizyolojimiz bu \u00f6nermenin kan\u0131tlanmas\u0131na y\u00f6neliktir. Hem mant\u0131k a\u00e7\u0131s\u0131ndan da insan\u0131 bir yana ay\u0131rm\u0131yoruz, Descartes’\u0131n bile daha yapt\u0131\u011f\u0131 gibi: bug\u00fcn insanla ilgili kavranan ne varsa, onun makina olarak kavrand\u0131\u011f\u0131 kadar\u0131yla ge\u00e7erlidir. Eskiden insana, daha y\u00fcksek bir derecelenmenin \u00e7eyizi diye \u00ab\u00f6zg\u00fcr istem\u00bb verildi: bug\u00fcn biz ondan istemini bile, bundan art\u0131k bir yeti anla\u015f\u0131lmamas\u0131 gerekti\u011fi anlam\u0131nda, geri ald\u0131k. Eski \u00abistem\u00bb s\u00f6zc\u00fc\u011f\u00fc yaln\u0131zca bir sonu\u00e7 durumunu imgeleme\u011fe yarar, k\u0131smen \u00e7eli\u015fen, k\u0131smen uyu\u015fan bir s\u00fcr\u00fc uyar\u0131y\u0131 zorunlukla izleyen bir \u00e7e\u015fit tekil tepkiyi: \u2014istem \u00abi\u015fle\u00bbmiyor art\u0131k, \u00abdevindirmiyor art\u0131k… Eskiden, insan\u0131n bilincinde, \u00abtin\u00bbde, onun y\u00fcksek k\u00f6keninin, tanr\u0131sall\u0131\u011f\u0131n kan\u0131t\u0131 g\u00f6r\u00fcld\u00fc; insan\u0131 yetkinle\u015ftirmek i\u00e7in, ona, kaplumba\u011fa gibi, duyular\u0131n\u0131 i\u00e7ine \u00e7ekmek, yery\u00fcz\u00fcyle al\u0131\u015fveri\u015fini kesmek, \u00f6l\u00fcml\u00fc beden \u00f6rt\u00fcs\u00fcn\u00fc bir yana atmak sal\u0131k verildi: b\u00f6ylece geriye onun as\u0131l \u00f6nemli olan yan\u0131, \u00absaf tin\u00bb kalacakt\u0131. Bu noktada da akl\u0131m\u0131z ba\u015f\u0131m\u0131za geldi: bilin\u00e7lenme, \u00abtin\u00bb, bizim i\u00e7in, organizman\u0131n g\u00f6receli bir yetkinsizli\u011fidir, bir deneme, tad\u0131na bakma,yan\u0131lma, bir s\u00fcr\u00fc sinir kuvvetinin gereksizce harcand\u0131\u011f\u0131 bir \u00e7abalamad\u0131r, \u2014bir\u015feyin yaln\u0131zca bilin\u00e7lendirilmekle yetkin hale getirilece\u011fini yads\u0131yoruz \u00abSaf tin\u00bb, safi aptall\u0131kt\u0131r: sinir sistemini ve duyular\u0131; \u00ab\u00f6l\u00fcml\u00fc beden\u00bbi hesap d\u0131\u015f\u0131 b\u0131rakmak; yanl\u0131\u015f hesap yapmakt\u0131r \u2014ba\u015fka bir\u015fey de\u011fil!…<\/p>\n

15.
Ne ahlak, ne din, Hristiyanl\u0131k i\u00e7indeki bi\u00e7imleriyle, ger\u00e7ekli\u011fin herhangi bir noktas\u0131yla ilintilidir. Bir s\u00fcr\u00fc hayali neden (\u00abtanr\u0131\u00bb, \u00abruh\u00bb, \u00abben\u00bb, \u00abtin\u00bb, \u00ab\u00f6zg\u00fcr istem\u00bb \u2014ya da \u00ab\u00f6zg\u00fcr olmayan istem\u00bb); bir s\u00fcr\u00fc hayali etki (\u00abg\u00fcnah\u00bb, \u00abkurtulu\u015f\u00bb, \u00abtakdir\u00bb, \u00ab\u00f6dek\u00bb, \u00abg\u00fcnahlar\u0131n ba\u011f\u0131\u015flanmas\u0131\u00bb). Hayali varl\u0131klar (\u00abtanr\u0131\u00bb, \u00abtinler\u00bb, \u00abruhlar\u00bb) aras\u0131nda bir al\u0131\u015fveri\u015f; hayali bir do\u011fabilim (antroposentrik; do\u011fal neden kavram\u0131n\u0131n tam eksikli\u011fi); hayali bir psikoloji (bir s\u00fcr\u00fc kendini yanl\u0131\u015f anlama, baz\u0131 genel ho\u015f ya da naho\u015f duygular\u0131n, \u00f6rne\u011fin nervus sympathicus durumlar\u0131n\u0131n, dinsel – ahlaksal sapk\u0131nl\u0131klar\u0131n\u0131n simge diliyle yorumlanmas\u0131, \u2014\u00abpi\u015fmanl\u0131k\u00bb, \u00abvicdan s\u0131zlamas\u0131\u00bb, \u00ab\u015feytan\u0131n ayart\u0131s\u0131\u00bb, \u00abtanr\u0131n\u0131n yakla\u015fmas\u0131\u00bb); hayali bir ereksellik (\u00abtanr\u0131n\u0131n melek\u00fbt\u00fb\u00bb, \u00abk\u0131yamet\u00bb, \u00abebedi hayat\u00bb). \u2014Bu saf uydurmalar d\u00fcnyas\u0131 ile d\u00fc\u015fler d\u00fcnyas\u0131 aras\u0131nda da, birincisinin aleyhine, da\u011flar kadar fark vard\u0131r; d\u00fc\u015fler d\u00fcnyas\u0131, ger\u00e7ekli\u011fi tersinden de olsa yans\u0131t\u0131r, oysa bu kurgular d\u00fcnyas\u0131 ger\u00e7ekli\u011fi sahtele\u015ftirir, de\u011fersizle\u015ftirir, de\u011filler. \u00abDo\u011fa\u00bb kavram\u0131 \u00abtanr\u0131\u00bbn\u0131n kar\u015f\u0131t kavram\u0131 olarak ayarlan\u0131nca, \u00abdo\u011fal\u00bb s\u00f6zc\u00fc\u011f\u00fc \u00abg\u00fcnahk\u00e2r\u00bb anlam\u0131na gelmek zorundayd\u0131, \u2014b\u00fct\u00fcn bu uydurmalar d\u00fcnyas\u0131, k\u00f6klerini, do\u011fal olana (\u2014ger\u00e7ekli\u011fe!\u2014) kar\u015f\u0131 bir nefrette buluyordu, ger\u00e7ek kar\u015f\u0131s\u0131nda derin bir ho\u015fnutsuzlu\u011fun dilegeli\u015fiydi… Bu da her\u015feyi a\u00e7\u0131kl\u0131yor. Ger\u00e7eklikten yalanlar yoluyla ka\u00e7\u0131p kurtulmak i\u00e7in nedenleri olan kim? Ger\u00e7eklikten ac\u0131 \u00e7eken. Ama ger\u00e7eklikten ac\u0131 \u00e7ekmek demek, kendisi bir bahts\u0131z ger\u00e7eklik olmak demektir… Naho\u015f duygular\u0131n ho\u015f duygulara a\u011f\u0131r basmas\u0131yd\u0131, bu uydurma ahlak\u0131n ve. dinin nedeni: bu a\u011f\u0131r basma ise, d\u00e9cadence’in form\u00fcl\u00fcn\u00fc sa\u011flar…<\/p>\n

16.
Ayn\u0131 sonuca, Hristiyan tanr\u0131 kavram\u0131n\u0131n bir ele\u015ftirisi de ula\u015ft\u0131r\u0131r. \u2014Kendine olan inanc\u0131n\u0131 s\u00fcrd\u00fcren bir halk, kendi \u00f6z tanr\u0131s\u0131na da sahiptir. Onda, kendisini \u00fcstte, tutan ko\u015fullar\u0131, kendi erdemlerini y\u00fcceltir,\u2014kendinden duydu\u011fu ho\u015fnutlu\u011fu, g\u00fc\u00e7l\u00fcl\u00fck duygusunu, bunlar i\u00e7in m\u00fcte\u015fekkir olabilece\u011fi bir varl\u0131\u011fa yans\u0131t\u0131r. Zengin olan, vermek, da\u011f\u0131tmak ister; gururlu bir halk, kurban vermek i\u00e7in bir tanr\u0131ya gereksinim duyar… Din, bu ko\u015fullar alt\u0131nda, bir \u015f\u00fckran bi\u00e7imidir. Ki\u015fi kendisi i\u00e7in m\u00fcte\u015fekkirdir: bunun i\u00e7in bir tanr\u0131ya gereksinim duyar. \u2014B\u00f6yle bir tanr\u0131, yarar da zarar da verebilmeli, dost da d\u00fc\u015fman da olabilmelidir, \u2014ki\u015fi ona iyilikte de. k\u00f6t\u00fcl\u00fckte de tap\u0131n\u0131r Bir tanr\u0131y\u0131 yaln\u0131zca iyinin tanr\u0131s\u0131 olma durumuna sokan do\u011faya ayk\u0131r\u0131 i\u011fdi\u015flenmi\u015flik, burada her t\u00fcrl\u00fc \u00e7ekicili\u011fini yitirirdi. Ki\u015finin iyi olan tanr\u0131 kadar k\u00f6t\u00fc olan\u0131na da gereksinimi vard\u0131r :ki\u015fi kendi varolu\u015funu yaln\u0131zca ho\u015fg\u00f6r\u00fcye, insanc\u0131ll\u0131\u011fa bor\u00e7lu de\u011fildir ki… \u00f6fkeyi, \u00f6c\u00fc, k\u0131skan\u00e7l\u0131\u011f\u0131, alay\u0131, kurnazl\u0131\u011f\u0131, \u015fiddeti tan\u0131mayan bir tanr\u0131, neye yarard\u0131 ki? Daha zafer kazanman\u0131n ve y\u0131k\u0131m\u0131n gerektirdi\u011fi \u00e7abalaman\u0131n ba\u015ftan \u00e7\u0131kar\u0131c\u0131 zorlu\u011funu bile tan\u0131mayan bir tanr\u0131? Ki\u015fi b\u00f6yle bir tanr\u0131y\u0131 anlamazd\u0131 bile : ona niye sahip olsundu ki?\u2014Ama tabi\u00ee: bir halk batmaktayken; gelece\u011fe olan inanc\u0131n\u0131n, \u00f6zg\u00fcrl\u00fck umudunun hepten yitmekte oldu\u011funu duyarken; boyune\u011fmek, en yararl\u0131 \u015fey olarak, boyune\u011fmi\u015fin erdemleri, ayakta durmas\u0131n\u0131n ko\u015fullar\u0131 olarak, bilincine yerle\u015fmekteyken, q zaman tanr\u0131s\u0131n\u0131n da de\u011fi\u015fmesi zorunludur. \u015eimdi bir \u00f6dlek haline gelir o da, \u00fcrkek, al\u00e7akg\u00f6n\u00fcll\u00fc olur, \u00abruh bar\u0131\u015f\u0131\u00bb sal\u0131k verir, nefretten; uzakla\u015fma, ho\u015fg\u00f6r\u00fc, dostu da d\u00fc\u015fman\u0131 da \u00absevme\u00bb \u00e7a\u011fr\u0131s\u0131nda bulunur. S\u00fcrekli ahlaksall\u0131k da\u011f\u0131tmaya ba\u015flar, her \u00f6zel erdemin inine girer s\u00fcr\u00fcne s\u00fcr\u00fcne, herkesin tanr\u0131s\u0131 haline gelir, ki\u015fiye \u00f6zel hale gelir,kozmopolit olur… Eskiden bir halk\u0131, bir halk\u0131n g\u00fc\u00e7l\u00fcl\u00fc\u011f\u00fcn\u00fc, bir halk\u0131n ruhunda sald\u0131rgan ve g\u00fcce susam\u0131\u015f ne varsa, onlar\u0131 temsil ediyordu : \u015fimdi ise, iyi bir tanr\u0131dan ba\u015fka bir\u015fey de\u011fil… Ger\u00e7ekten de, tanr\u0131lar\u0131n ba\u015fka se\u00e7enekleri yok: ya g\u00fc\u00e7 istemidirler \u2014\u00f6yle olduklar\u0131 s\u00fcrece de halk tanr\u0131lar\u0131 olurlar \u2014 ya da g\u00fcc\u00fcn g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fcd\u00fcrler \u2014o zaman da, zorunlu olarak, iyi hale. gelirler…<\/p>\n

17.
Nerede g\u00fc\u00e7 istemi herhangi bir bi\u00e7imde al\u00e7al\u0131yorsa, her seferinde ayn\u0131 zamanda fizyolojik bir gerileme, bir d\u00e9cadence vard\u0131r orada. D\u00e9cadence’in tanr\u0131s\u0131, en erkek\u00e7e erdemleri ve g\u00fcd\u00fcleri budand\u0131\u011f\u0131ndan, art\u0131k, zorunlukla, fizyolojik olarak gerilemi\u015flerin, zay\u0131flar\u0131n tanr\u0131s\u0131 haline gelir. Onlar kendilerine zay\u0131f demezler, \u00abiyi\u00bb derler… Bir ipucu gerekmeden anla\u015f\u0131l\u0131yor art\u0131k, tarihin hangi an\u0131nda iyi bir tanr\u0131 ile k\u00f6t\u00fc bir tanr\u0131 aras\u0131ndaki ikilik uydurmas\u0131n\u0131n olanakl\u0131 hale geldi\u011fi. Boyunduruk alt\u0131na al\u0131nanlar, hangi i\u00e7g\u00fcd\u00fcyle kendi tanr\u0131lann\u0131 \u00abkendi ba\u015f\u0131na iyi\u00bb durumuna indirmi\u015flerse, ayn\u0131 i\u00e7g\u00fcd\u00fcyle, kendilerini boyunduruk alt\u0131na alanlar\u0131n tanr\u0131lar\u0131n\u0131n da iyi niteliklerini silip al\u0131rlar; efendilerinden, onlar\u0131n tanr\u0131s\u0131n\u0131 \u015feytanla\u015ft\u0131rarak \u00f6\u00e7 al\u0131rlar. \u2014 iyi tanr\u0131, bir o kadar da \u015feytan : ikisi de d\u00e9cadence’in yarat\u0131klar\u0131. \u2014Bug\u00fcn h\u00e2l\u00e2, Hristiyan tanr\u0131bilimcilerin safl\u0131klar\u0131na kan\u0131p, tanr\u0131 kavram\u0131n\u0131n \u00ab\u0130srael’in Tanr\u0131s\u0131\u00bbndan, halk\u0131n tanr\u0131s\u0131 olmaktan, Hristiyan tanr\u0131ya, b\u00fct\u00fcn iyinin toplam\u0131 olmaya ge\u00e7i\u015finin bir ilerleme oldu\u011fu h\u00fckm\u00fcne nas\u0131l olup da var\u0131labiliyor? \u2014Oysa Renan bile yap\u0131yor bunu. Sanki Kenan’\u0131n safl\u0131k konusunda tek bir iddias\u0131 olabilirmi\u015f gibi! Oysa ki tam tersi bas bas ba\u011f\u0131r\u0131yor. Tanr\u0131 kavram\u0131ndan, y\u00fccelen ya\u015fam\u0131n varsay\u0131mlar\u0131, b\u00fct\u00fcn kuvvetli, y\u00fcrekli, erkek\u00e7e, gururlu yanlar\u0131 giderilince, ad\u0131m ad\u0131m, yaln\u0131zca yorgunlar i\u00e7in bir dayanak, bo\u011fulanlar i\u00e7in bir can simidi olma durumuna d\u00fc\u015f\u00fcnce, hepten fakir-fukara tanr\u0131s\u0131, g\u00fcnahk\u00e2rlar\u0131n tanr\u0131s\u0131, hastalar\u0131n tanr\u0131s\u0131 par excellence olunca, ve genel olarak tanr\u0131sal y\u00fcklem diye yaln\u0131zca \u00abiyile\u015ftirici\u00bb, \u00abkurtar\u0131c\u0131\u00bb y\u00fcklemi sanki arta kal\u0131nca: neyin s\u00f6z\u00fcn\u00fc etmektedir ki b\u00f6ylesi bir de\u011fi\u015fim? tanr\u0131sal olan\u0131n b\u00f6ylesine bir indirgenmesi? \u2014Tabi\u00ee: \u00abTanr\u0131n\u0131n h\u00fck\u00fcmranl\u0131\u011f\u0131\u00bb bu yolla geni\u015flemi\u015ftir. Eskiden yaln\u0131zca kendi halk\u0131n\u0131, kendi \u00abse\u00e7ilmi\u015f\u00bb halk\u0131n\u0131 i\u00e7erirdi. Sonra, halk\u0131n\u0131n ta kendisi gibi, gurbete, gezgincili\u011fe \u00e7\u0131kt\u0131, o zamandan bu yana da hi\u00e7bir yerde durup dinelmedi: ta ki, sonunda heryerde yerle\u015fik hale geldi, bu koca kozmopolit \u2014ta ki, \u00abb\u00fcy\u00fck \u00e7o\u011funlu\u011fu\u00bb ve yery\u00fcz\u00fcn\u00fcn yar\u0131s\u0131n\u0131 kendi yan\u0131na \u00e7ekti. Ama \u00abb\u00fcy\u00fck \u00e7o\u011funlu\u011fun\u00bb tanr\u0131s\u0131, tanr\u0131lar\u0131n bu demokrat\u0131, gene de gururlu bir put gibi tap\u0131n\u0131lan bir tanr\u0131 olamad\u0131: hep Yahudi kald\u0131, inziva tanr\u0131s\u0131 olarak, b\u00fct\u00fcn karanl\u0131k k\u00f6\u015fe -bucaklar\u0131n Tanr\u0131s\u0131, b\u00fct\u00fcn d\u00fcnyan\u0131n b\u00fct\u00fcn sa\u011fl\u0131ks\u0131z mahallelerinin tanr\u0131s\u0131 olarak kald\u0131… Onun yery\u00fcz\u00fc h\u00fck\u00fcmranl\u0131\u011f\u0131, t\u0131pk\u0131 eskisi gibi, bir yeralt\u0131 h\u00fck\u00fcmranl\u0131\u011f\u0131, bir d\u00fc\u015fk\u00fcnler yurdu, bir souterrain h\u00fck\u00fcmranl\u0131k, bir getto h\u00fck\u00fcmranl\u0131\u011f\u0131d\u0131r… Ve kendisi de, \u00f6ylesine soluk benizli, \u00f6ylesine zay\u0131f, \u00f6ylesine, d\u00e9cadent… Soluk benizlilerin en soluk benizlileri bile, ona g\u00f6re efendi olurlar, metafizik\u00e7i efendiler, kavram albino’lar\u0131. Bunlar onun \u00e7evresinde \u00f6ylesine \u00e7ok dolan\u0131rlar ki, sonunda o da, onlar\u0131n dolanmalar\u0131ndan hipnotize olarak, kendisi de dolanmaya ba\u015flar, \u00f6r\u00fcmcek olur, kendisi metaphyicus olur. Art\u0131k d\u00fcnyay\u0131 kendi kendine, kendi i\u00e7inden \u00f6rme\u011fe ba\u015flar \u2014sub specie Spinozae\u2014, art\u0131k hep daha ince, hep daha u\u00e7uk bi\u00e7imlere d\u00f6n\u00fc\u015ft\u00fcr\u00fcr kendini, \u00abideal\u00bb olur, \u00absaf tin\u00bb olur, \u00abmutlak\u00bb olur, \u00abkendi ba\u015f\u0131na \u015fey\u00bb olur… Bir tanr\u0131n\u0131n d\u00fc\u015f\u00fc\u015f\u00fc: tanr\u0131n\u0131n \u00abkendi ba\u015f\u0131na \u015fey\u00bb olu\u015fu…<\/p>\n

18.
Hristiyan tanr\u0131 kavram\u0131 \u2014hasta tanr\u0131s\u0131 olarak tanr\u0131, \u00f6r\u00fcmcek olarak tanr\u0131, tin olarak tanr\u0131\u2014 yery\u00fcz\u00fcnde ula\u015f\u0131lm\u0131\u015f en yoz tanr\u0131 kavramlar\u0131ndan biridir; belki de tanr\u0131 tipinin bat\u0131\u015f s\u00fcrecindeki en d\u00fc\u015f\u00fck seviye i\u015faretini temsil eder. Tanr\u0131n\u0131n, ya\u015fam\u0131n ayd\u0131nlanmas\u0131 ve bengi Evet’i olmak yerine; ya\u015fam\u0131 \u00e7elecek kadar yozla\u015fmas\u0131! Tanr\u0131da ya\u015fam\u0131n, do\u011fan\u0131n, ya\u015fama isteminin d\u00fc\u015fman ilan edilmesi! Tanr\u0131n\u0131n, \u00abd\u00fcnyevi\u00bbli\u011fin her t\u00fcrl\u00fc yalanlanmas\u0131 i\u00e7in, her t\u00fcrl\u00fc \u00ab\u00f6te d\u00fcnya\u00bbl\u0131k yalan\u0131 i\u00e7in, form\u00fcl haline gelmesi! Tanr\u0131da hi\u00e7’in tanr\u0131salla\u015ft\u0131r\u0131lmas\u0131, hi\u00e7lik isteminin tanr\u0131salla\u015ft\u0131r\u0131lmas\u0131!…<\/p>\n

19.
Kuzey Avrupa’n\u0131n g\u00fc\u00e7l\u00fc \u0131rklar\u0131n\u0131n Hristiyan tanr\u0131y\u0131 kendilerinden itip uzakla\u015ft\u0131rmam\u0131\u015f olmalar\u0131, onlar\u0131n dinsel yetenekleri i\u00e7in pek de onurland\u0131r\u0131c\u0131 de\u011fil; be\u011fenileri konusunda ise, bir\u015fey s\u00f6ylemeyelim. B\u00f6ylesine hastal\u0131kl\u0131 ve ya\u015fl\u0131l\u0131ktan g\u00fc\u00e7s\u00fczle\u015fmi\u015f bir d\u00e9cadence yarat\u0131\u011f\u0131n\u0131n \u00fcstesinden gelebilmeleri gerekirdi. Ama, onun \u00fcstesinden gelememi\u015f olmalar\u0131 y\u00fcz\u00fcnden de ba\u015flar\u0131na bela gelmi\u015ftir: onun hastal\u0131\u011f\u0131n\u0131, ya\u015fl\u0131l\u0131\u011f\u0131n\u0131, \u00e7eli\u015fikli\u011fini b\u00fct\u00fcn i\u00e7g\u00fcd\u00fclerine sokmu\u015flard\u0131r \u2014o zamandan beri de art\u0131k hi\u00e7bir tanr\u0131 yaratamam\u0131\u015flard\u0131r! Neredeyse ikibin y\u0131l, ve bir tek yeni Tanr\u0131 yok! Hep, boyuna, sanki hakl\u0131 yerini bulmu\u015f gibi, insandaki tanr\u0131 kuran g\u00fcc\u00fcn, creator spiritus’un bir ultimatum’u ve maximum’uymus gibi, Hristiyanl\u0131\u011f\u0131n monotono-theist’li\u011finin bu zavall\u0131 tanr\u0131s\u0131! Bu, s\u0131f\u0131rdan, kavramdan, \u00e7eli\u015fmeden kurulmu\u015f pi\u00e7 d\u00fc\u015fk\u00fcnl\u00fck abidesi, i\u00e7inde b\u00fct\u00fcn d\u00e9cadence i\u00e7g\u00fcd\u00fclerinin, ruhun b\u00fct\u00fcn \u00f6dlekliklerinin ve bezginliklerinin kutsanmalar\u0131n\u0131 bulduklar\u0131 \u00e7\u00f6p y\u0131\u011f\u0131n\u0131!\u2014 \u2014<\/p>\n

20.
Hristiyanl\u0131\u011f\u0131 yarg\u0131lamakla, onunla akraba olan, hatta inananlar\u0131n\u0131n say\u0131s\u0131 daha fazla olan bir dine haks\u0131zl\u0131k etmek istemem : Budizme. ikisi de nihilist dinler olarak ayn\u0131 s\u0131n\u0131fa girerler \u2014d\u00e9cadence dinleridir bunlar\u2014, ama, en ilgin\u00e7 bi\u00e7imde de biribirlerinden ayr\u0131l\u0131rlar. \u015eimdi kar\u015f\u0131la\u015ft\u0131r\u0131labilir olmalar\u0131n\u0131 da, Hristiyanl\u0131\u011f\u0131n ele\u015ftiricileri, Hint bilginlerine bor\u00e7ludurlar. \u2014Budizm Hristiyanl\u0131ktan y\u00fcz kez daha ger\u00e7ek\u00e7idir \u2014bir nesnel ve serinkanl\u0131 soru sorma miras\u0131 ta\u015f\u0131r, y\u00fczlerce y\u0131l s\u00fcrm\u00fc\u015f bir felsefe gelene\u011finden sonra gelmi\u015ftir, bunun \u00abtanr\u0131\u00bb kavram\u0131 da, daha gelirken, giderilmi\u015ftir. Budizm, tarihin bize g\u00f6sterdi\u011fi biricik sahici pozitivist dindir, bilgi kuram\u0131nda bile (sert bir fenomenalizm\u2014), art\u0131k, \u00abg\u00fcnaha kar\u015f\u0131 sava\u015f\u00bb demez, ger\u00e7ekli\u011fin hakk\u0131n\u0131 vererek, \u00abac\u0131ya kar\u015f\u0131 sava\u015f\u00bb der. Onu Hristiyanl\u0131ktan derin bir bi\u00e7imde ay\u0131ran da, ahlak kavramlar\u0131n\u0131n kendini aldat\u0131c\u0131l\u0131\u011f\u0131n\u0131 geride b\u0131rakm\u0131\u015f olmas\u0131d\u0131r, \u2014Budizm, benim dilimle s\u00f6ylendikte, iyinin ve k\u00f6t\u00fcn\u00fcn \u00f6tesinde durur. \u2014Dayand\u0131\u011f\u0131 ve g\u00f6z \u00f6n\u00fcne ald\u0131\u011f\u0131 iki fizyolojik olgu vard\u0131r : \u0130lkin, duyusall\u0131\u011f\u0131n, incelmi\u015f bir ac\u0131 \u00e7ekme yatk\u0131nl\u0131\u011f\u0131 olarak dilegelen a\u015f\u0131r\u0131 uyar\u0131labilirli\u011fi, sonra, a\u015f\u0131r\u0131 bir tinselle\u015fme, kavramlara ve mant\u0131k i\u015flemlerine dalm\u0131\u015f uzun bir ya\u015fam boyunca, ki\u015filik g\u00fcd\u00fcs\u00fcn\u00fcn \u00abki\u015fisel-olmayan\u00bb\u0131n kar\u015f\u0131s\u0131nda zarar g\u00f6rmesi. (\u2014Bu iki durumu da, okurlar\u0131mdan en az\u0131ndan baz\u0131lar\u0131, benim gibi \u00abnesnel\u00bb olanlar, kendi deneyimlerinden tan\u0131yacaklard\u0131r.) Bu fizyolojik temel \u00fczerinde bir depresyon olu\u015fmu\u015ftur Buddha bu duruma hijyenik a\u00e7\u0131dan yakla\u015f\u0131r. Onun kar\u015f\u0131s\u0131na, a\u00e7\u0131k havada ya\u015famay\u0131, gezgin ya\u015fam\u0131n\u0131; yiyeceklerde \u00f6l\u00e7\u00fcl\u00fcl\u00fc\u011f\u00fc ve se\u00e7icili\u011fi; b\u00fct\u00fcn alkoll\u00fc i\u00e7kilerden ka\u00e7\u0131nmay\u0131; ayn\u0131 \u015fekilde, safra yapan, kan\u0131 k\u0131z\u0131\u015ft\u0131ran b\u00fct\u00fcn tutkulardan ka\u00e7\u0131nmay\u0131 getirir; endi\u015fe olmayacak, ne kendi ne de ba\u015fkalar\u0131 i\u00e7in. Ya dinginlik veren ya da \u015fenlendiren tasar\u0131mlar\u0131 geli\u015ftirir \u2014ba\u015fka t\u00fcrden tasar\u0131mlardan kurtulmak i\u00e7in de ara\u00e7lar geli\u015ftirir, iyilikseverlik, iyilik yapmak, sa\u011fl\u0131\u011fa yararl\u0131d\u0131r. Dua etmek yasakt\u0131r, ayn\u0131 \u015fekilde, m\u00fcnzevilik de; hi\u00e7bir kesin buyruk yok, hi\u00e7bir zorlama yok, manast\u0131r toplulu\u011funun kendi i\u00e7inde bile (\u2014isteyen \u00e7\u0131k\u0131p gidebilir\u2014). B\u00fct\u00fcn bunlar, o a\u015f\u0131r\u0131 uyar\u0131labilirli\u011fi g\u00fc\u00e7lendirmenin yollar\u0131yd\u0131. Tam bu y\u00fczden, ba\u015fka t\u00fcrl\u00fc d\u00fc\u015f\u00fcnenlere kar\u015f\u0131 sava\u015fmay\u0131 \u00f6\u011f\u00fctlemez; \u00f6\u011fretisi, kin, \u00e7ekemezlik, ressentiment duygular\u0131ndan ba\u015fka hi\u00e7bir\u015feye kar\u015f\u0131 de\u011fildir (\u2014\u00abd\u00fc\u015fmanl\u0131\u011fa \u00e7are d\u00fc\u015fmanl\u0131k de\u011fildir\u00bb : b\u00fct\u00fcn Budizmin devindirici tekerlemesi…). Ve hakl\u0131yd\u0131: tam da bu tutkular, ana diyetik ama\u00e7 bak\u0131m\u0131ndan tamamiyle sa\u011fl\u0131ks\u0131zd\u0131. Kar\u015f\u0131s\u0131ndaki bu son derece b\u00fcy\u00fck bir \u00abnesnellik\u00bble (yani, bireysel \u00e7\u0131kar duygular\u0131n\u0131n zay\u0131flamas\u0131nda, a\u011f\u0131rl\u0131k noktas\u0131n\u0131n, \u00abbencilli\u011fin\u00bb yitirilmesinde) dilegelen tinsel bitkinlikle sava\u015fman\u0131n yolunu, en tinsel ilgi ve \u00e7\u0131karlar\u0131 bile, s\u0131k\u0131 bir indirgemeyle ki\u015fiye geri getirmekte buldu. Buddha’n\u0131n \u00f6\u011fretisinde bencillik \u00f6dev yerine ge\u00e7er: \u00abgerekli tek \u015fey\u00bb, \u00absen ac\u0131dan nas\u0131l kurtulacaks\u0131n\u00bb ilkesi, b\u00fct\u00fcn dinsel diyet’i d\u00fczenler ve s\u0131n\u0131rland\u0131r\u0131r (\u2014belki de burada o Atinal\u0131y\u0131 an\u0131msayabiliriz, saf \u00abbilimselli\u011fe\u00bb kar\u015f\u0131 ayn\u0131 sava\u015f\u0131 veren Sokrates’i; o da, ki\u015fisel bencilli\u011fi bilgi sorunlar\u0131 alan\u0131nda bile. ahlak durumuna y\u00fckseltmi\u015fti.)<\/p>\n

21.
Budizmin \u00f6nko\u015fullar\u0131, \u00e7ok \u0131l\u0131man bir iklim, t\u00f6relerde b\u00fcy\u00fck bir geni\u015f y\u00fcreklilik ve ho\u015fg\u00f6r\u00fc, militarizm yok; ve hareketin ordusunu olu\u015fturanlar da y\u00fcksek ve \u00f6\u011frenim g\u00f6rm\u00fc\u015f toplum katmanlar\u0131, istenen, ne\u015felilik, dinginlik, en y\u00fcksek ama\u00e7 olarak arzulardan ar\u0131nmakt\u0131r, ve ula\u015f\u0131l\u0131r da bu amaca. Budizm yetkinli\u011fe yaln\u0131zca ula\u015fmaya \u00e7abalayan bir din de\u011fildir: yetkinlik normal durumdur.\u2014
Hristiyanl\u0131kta a\u015fa\u011f\u0131lanm\u0131\u015f ve ezilmi\u015flerin i\u00e7g\u00fcd\u00fcleri \u00f6nplana \u00e7\u0131kar: burada ama\u00e7lar\u0131n\u0131n pe\u015fine, d\u00fc\u015fenler, en alt katmanlard\u0131r. Burada me\u015fgale olarak, can s\u0131k\u0131nt\u0131s\u0131na kar\u015f\u0131 ila\u00e7 olarak g\u00fcnah kasuisti\u011fi, \u00f6zele\u015ftiri, vicdan engizisyonu uygulan\u0131r; burada tutkular, ad\u0131na s\u00fcrekli \u00abtanr\u0131\u00bb denen bir g\u00fc\u00e7l\u00fc kar\u015f\u0131s\u0131nda uyan\u0131k tutulur (dua yoluyla); burada, en y\u00fcksek olan eri\u015filmez say\u0131l\u0131r; ba\u011f\u0131\u015f, \u00abl\u00fctuf\u00bb say\u0131l\u0131r. Burada a\u00e7\u0131kl\u0131k da yoktur; k\u00f6\u015fe-bucak, karanl\u0131k h\u00fccre, Hristiyan \u00e7ad\u0131r; burada beden horg\u00f6r\u00fcl\u00fcr; hijyen duyusall\u0131k diye reddedilir; Kilise kendisini temizli\u011fe kar\u015f\u0131 bile korur (\u2014Ma\u011fribiler \u0130spanya’dan uzakla\u015ft\u0131r\u0131ld\u0131ktan sonra al\u0131nan ilk Hristiyanca \u00f6nlem, halka a\u00e7\u0131k hamamlar\u0131n kapat\u0131lmas\u0131 oldu; bunlardan yaln\u0131zca Cordoba’da 270 tane vard\u0131). Yine Hristiyanca olan bir\u015fey, hem kendine hem ba\u015fkalar\u0131na y\u00f6nelik bir belirli hunharl\u0131k duygusu; ba\u015fka t\u00fcrl\u00fc d\u00fc\u015f\u00fcnenlere kar\u015f\u0131 bir nefret; pe\u015fe d\u00fc\u015f\u00fcp kovu\u015fturma iste\u011fidir. Karamsar ve k\u0131\u015fk\u0131rt\u0131c\u0131 tasar\u0131mlar \u00f6nplandad\u0131r; en \u00e7ok arzulanan, en y\u00fcksek adlar verilen durumlar, epilepsoid’lerdir; diyet \u00f6yle ayarlanm\u0131st\u0131r ki, hastal\u0131kl\u0131 g\u00f6r\u00fcn\u00fcmleri kolayla\u015ft\u0131r\u0131r ve sinirleri a\u015f\u0131r\u0131 \u00f6l\u00e7\u00fcde uyar\u0131r. Hristiyanca olan, yery\u00fcz\u00fcn\u00fcn efendilerine, \u00absoylular\u00bba kar\u015f\u0131 \u00f6l\u00fcm\u00fcne bir d\u00fc\u015fmanl\u0131kt\u0131r \u2014ve ayn\u0131 zamanda gizli bir rekabet (\u2014\u00abbeden\u00bb onlara b\u0131rak\u0131l\u0131r, yaln\u0131zca \u00abruh\u00bb istenir…). Hristiyanca olan, tinden, tinin gururundan, y\u00fcreklili\u011finden, \u00f6zg\u00fcrl\u00fc\u011f\u00fcnden, libertinaj’\u0131ndan nefrettir; Hristiyanca olan, duyulardan nefrettir, duyular\u0131n ne\u015felerinden, genel olarak ne\u015feden nefret…<\/p>\n

22.
Hristiyanl\u0131k ilk yeti\u015fti\u011fi topra\u011f\u0131, en alt katmanlar\u0131, antik d\u00fcnyan\u0131n yeralt\u0131n\u0131 terketti\u011finde, barbar halklar aras\u0131nda g\u00fc\u00e7 pe\u015fine d\u00fc\u015ft\u00fc\u011f\u00fcnde, art\u0131k varsaymas\u0131 gereken, yorgun insan de\u011fil, i\u00e7sel olarak yabanla\u015fm\u0131\u015f ve i\u00e7i i\u00e7ini yiyen insand\u0131 \u2014kuvvetli ama \u00e7arp\u0131kla\u015fm\u0131\u015f insan. Kendinden memnuniyetsizlik, kendinden ac\u0131 \u00e7ekme, burada Budistlerdeki gibi bir a\u015f\u0131r\u0131 uyar\u0131labilirlik ve ac\u0131 \u00e7ekebilirlik de\u011fildi, tersine, bir g\u00fc\u00e7l\u00fc ac\u0131 verme arzusu, i\u00e7 gerilimi sald\u0131rgan eylemler ve tasar\u0131mlarla bo\u015faltma arzusuydu. Hristiyanl\u0131k barbarca kavramlar ve de\u011ferler gereksiyordu, barbarlar \u00fczerinde egemenli\u011fini kurmak i\u00e7in : ilklerin kurban\u0131, ak\u015fam yeme\u011finde kan i\u00e7me, tin ve k\u00fclt\u00fcr\u00fc horg\u00f6rme; her bi\u00e7imiyle, duyusal ve duyusal olmayan i\u015fkence; tap\u0131nman\u0131n b\u00fcy\u00fck g\u00f6rkemi. Budizm ge\u00e7 insanlar i\u00e7in bir dindir, iyilikli, yumu\u015fak hale gelmi\u015f, \u00fcst d\u00fczeyde tinselle\u015fmi\u015f, \u00e7ok kolay ac\u0131 duyabilen \u0131rklar i\u00e7in (\u2014Avrupa ona daha hi\u00e7 haz\u0131r de\u011fil\u2014) : Budizm, bu \u0131rklar\u0131n bar\u0131\u015fa ve ne\u015felili\u011fe, tinsel olana bir perhiz koyma\u011fa, bedenin sertliklerini azaltma\u011fa y\u00f6nelmi\u015flikleridir. Hristiyanl\u0131k ise y\u0131rt\u0131c\u0131 hayvanlar \u00fczerinde efendi olmak istiyordu; buldu\u011fu yol da onlar\u0131 hasta yapmakt\u0131, \u2014zay\u0131fla\u015ft\u0131rmak, Hristiyanca ehlile\u015ftirme, \u00abuygarla\u015ft\u0131rma\u00bb re\u00e7etesidir. Budizm uygarl\u0131\u011f\u0131n sonunun ve yorgunla\u015fmas\u0131n\u0131n dinidir, Hristiyanl\u0131\u011f\u0131n \u00f6n\u00fcnde ise. uygarl\u0131k daha yoktur bile, \u2014onu, belirli ko\u015fullarda kuracakt\u0131r.<\/p>\n

23.
Budizm, bir daha s\u00f6ylersek, y\u00fcz kez daha so\u011fukkanl\u0131, , d\u00fcr\u00fcst, nesneldir. Ac\u0131s\u0131n\u0131, ac\u0131 duyabilirli\u011fini, kendi kendine, g\u00fcnah yorumu yoluyla sayg\u0131de\u011fer k\u0131lmak zorunda de\u011fildir art\u0131k. \u2014d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fc a\u00e7\u0131k\u00e7a s\u00f6yler: \u00abac\u0131 \u00e7ekiyorum\u00bb. Barbarlar i\u00e7in ise ac\u0131 kendi ba\u015f\u0131na sayg\u0131de\u011fer bir\u015fey de\u011fildir: ac\u0131 \u00e7ekti\u011fini kendi kendine kabul ettirebilmek i\u00e7in \u00f6nce bir yorum gerekser (i\u00e7g\u00fcd\u00fcs\u00fc, daha \u00e7ok, ac\u0131y\u0131 yads\u0131maya, ona sessizce katlanmaya y\u00f6neliktir). Burada \u00ab\u015feytan\u00bb s\u00f6zc\u00fc\u011f\u00fc bir rahatlamad\u0131r : ki\u015finin son derece g\u00fc\u00e7l\u00fc ve. korkun\u00e7 bir d\u00fc\u015fman\u0131 vard\u0131r, \u2014b\u00f6yle bir d\u00fc\u015fmandan dolay\u0131 \u00e7ekti\u011fi ac\u0131dan da utanmas\u0131 gerekmez.\u2014
Hristiyanl\u0131\u011f\u0131n temelinde, Do\u011fu’ya ait baz\u0131 incelikler vard\u0131r. Her\u015feyden \u00f6nce bilir ki, bir\u015feyin kendi ba\u015f\u0131na do\u011fru olup olmad\u0131\u011f\u0131, hi\u00e7 farketmez; ama, buna do\u011frudur diye inan\u0131lmas\u0131, son derece \u00f6nemlidir. Do\u011fruluk ve bir\u015feyin do\u011fru oldu\u011fu inanc\u0131: biribirinden tamamiyle ayr\u0131 duran iki ilgi d\u00fcnyas\u0131, neredeyse kar\u015f\u0131t d\u00fcnyalar, \u2014bunlara biribirinden temelden farkl\u0131 yollarla ula\u015f\u0131r ki\u015fi. Bu konuda bilgili olmak \u2014bu, Do\u011fu’da bilgeli\u011fin ta kendisidir: Brahmanlar bunu anlam\u0131\u015flard\u0131, Platon bunu anlam\u0131\u015ft\u0131, esoterik bilgeli\u011fin her \u00f6\u011frencisi anlam\u0131\u015ft\u0131 bunu. \u00d6rne\u011fin g\u00fcnahtan kurtuldu\u011funa inanmak mutluluk veriyorsa, bunun i\u00e7in gerekli olan, insan\u0131n g\u00fcnahkar olmas\u0131 de\u011fil, kendini g\u00fcnahkar hissetmesidir Genel olarak da, her\u015feyden \u00f6nce gerekli olan inan\u00e7 olunca, o zaman ak\u0131l, bilgi, ara\u015ft\u0131rma g\u00f6zden d\u00fc\u015f\u00fcr\u00fclmelidir: do\u011frulu\u011fa giden yol, yasak yol haline gelir.\u2014 G\u00fc\u00e7l\u00fc bir umut, ya\u015fam i\u00e7in, ortaya \u00e7\u0131km\u0131\u015f herhangi bir tek ger\u00e7ek mutluluktan \u00e7ok daha b\u00fcy\u00fck bir uyar\u0131c\u0131d\u0131r. Ac\u0131 \u00e7ekenlerin bir umut yoluyla ayakta tutulmalar\u0131 gerekir; \u00f6yle bir umut ki, hi\u00e7bir ger\u00e7eklikle \u00e7elinemesin, \u2014herhangi bir doyum yoluyla da giderilemesin: bir \u00f6te-umut. (Tam da bu \u00f6zelli\u011fi, mutsuz insanlar\u0131 ayn\u0131 durumda tutmas\u0131 y\u00fcz\u00fcnden, umut Greklerce k\u00f6t\u00fcl\u00fcklerin en k\u00f6t\u00fcs\u00fc say\u0131l\u0131rd\u0131, sahici haince k\u00f6t\u00fcl\u00fck: k\u00f6t\u00fcl\u00fck kab\u0131n\u0131n dibindeki tortuydu o.) \u2014Sevginin olanakl\u0131 olmas\u0131 i\u00e7in, tanr\u0131n\u0131n ki\u015fi olmas\u0131 gerekir; en alt i\u00e7g\u00fcd\u00fclerin s\u00f6z sahibi olmas\u0131 i\u00e7in, tanr\u0131n\u0131n gen\u00e7 olmas\u0131 gerekir. Kad\u0131nlar\u0131n tutkunluklar\u0131 i\u00e7in bir yak\u0131\u015f\u0131kl\u0131 azizin, erkeklerinki i\u00e7in de bir Meryem’in \u00f6nplana \u00e7\u0131kar\u0131lmas\u0131 gerekiyordu. \u015eu varsay\u0131mla ki, Hristiyanl\u0131k, Afrodit ya da Adonis k\u00fcltlerinin cultus kavram\u0131n\u0131n zaten belirmi\u015f oldu\u011fu bir toprak \u00fczerinde efendi olmak istiyordu. Saffet, cinsel perhiz ko\u015fulu da, dinsel i\u00e7g\u00fcd\u00fcn\u00fcn \u015fiddetini ve i\u00e7tenli\u011fini art\u0131r\u0131yordu \u2014tap\u0131nmay\u0131 daha s\u0131cak, daha kendinden ge\u00e7irici, daha manevi k\u0131l\u0131yordu. \u2014Sevgi, insan\u0131n \u015feyleri en olmad\u0131klar\u0131 gibi g\u00f6rd\u00fc\u011f\u00fc durumdur. Sanr\u0131 g\u00fcc\u00fc en y\u00fcksek noktas\u0131ndad\u0131r, ayn\u0131 zamanda tatl\u0131la\u015ft\u0131r\u0131c\u0131, ferahlat\u0131c\u0131 g\u00fc\u00e7 de. Ki\u015fi sevgi i\u00e7indeyken, ba\u015fka zamanlarda dayanabilece\u011finden \u00e7ok daha fazlas\u0131na dayan\u0131r, her\u015feye katlan\u0131r i\u015f, sevgi duyurabilecek bir din icadetmekteydi: b\u00f6ylelikle ki\u015fi, ya\u015fam\u0131n fenal\u0131klar\u0131n\u0131n \u00f6tesine ge\u00e7ebilirdi \u2014art\u0131k g\u00f6rmezdi bile onlar\u0131. \u2014\u00dc\u00e7 Hristiyanl\u0131k erdemi \u00fczerine, inan\u00e7, sevgi, umut \u00fczerine s\u00f6yleyeceklerim bu kadar: bunlara \u00fc\u00e7 Hristiyanca kurnazl\u0131k ad\u0131n\u0131 veriyorum. \u2014Budizm, bu bi\u00e7imde kurnaz olamayacak kadar gecikmi\u015f, pozitivistle\u015fmi\u015fti. \u2014<\/p>\n

24.
Burada, yaln\u0131zca, Hristiyanl\u0131\u011f\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131yla ilgili soruna de\u011finiyorum. Bunun \u00e7\u00f6z\u00fcm\u00fcn\u00fcn ilk \u00f6nermesi \u015fu : Hristiyanl\u0131k ancak \u00fczerinde yeti\u015fti\u011fi topraktan hareketle anla\u015f\u0131labilir, \u2014bir kar\u015f\u0131t-hareket, Yahudi i\u00e7g\u00fcd\u00fcs\u00fcne kar\u015f\u0131 bir\u015fey de\u011fildir; bu i\u00e7g\u00fcd\u00fcn\u00fcn tutarl\u0131 sonucu, onun korku verici mant\u0131\u011f\u0131 i\u00e7indeki bir ileri \u00e7\u0131kar\u0131md\u0131r. Kurtar\u0131c\u0131’n\u0131n dilegetiri\u015f bi\u00e7imiyle: \u00abFelah Yahudilerden gelir\u00bb. \u2014\u0130kinci \u00f6nerme, de \u015fu: Galile’li psikolojik tipi burada h\u00e2l\u00e2 g\u00f6r\u00fclebilir, ama ancak tam yozla\u015fm\u0131\u015f bi\u00e7imiyle (ki bu ayn\u0131 zamanda b\u00fct\u00fcnselli\u011fini yitirmesi ve yabanc\u0131 \u00f6zellikler y\u00fcklenmesi demektir\u2014) kullan\u0131ld\u0131\u011f\u0131 ama\u00e7 i\u00e7in yararl\u0131 olabilirdi \u2014insanl\u0131k kurtar\u0131c\u0131s\u0131 bir tip olu\u015fturmak amac\u0131.\u2014
Yahudiler d\u00fcnya tarihinin en ilgin\u00e7 halk\u0131d\u0131r, \u00e7\u00fcnk\u00fc, olmak ya da olmamak sorusu ile y\u00fczy\u00fcze geldiklerinde, tam sinsice bir bilin\u00e7le, ne pahas\u0131na olursa olsun, olmay\u0131 se\u00e7mi\u015flerdir.: paha da, b\u00fct\u00fcn do\u011fan\u0131n, b\u00fct\u00fcn do\u011fall\u0131\u011f\u0131n, b\u00fct\u00fcn ger\u00e7ekli\u011fin, b\u00fct\u00fcn d\u0131\u015f d\u00fcnyan\u0131n oldu\u011fu kadar b\u00fct\u00fcn i\u00e7 d\u00fcnyan\u0131n da, k\u00f6kten bir bi\u00e7imde sahtele\u015ftirilmesi olmu\u015ftur. O zamana dek bir halk\u0131n ya\u015fayabilmesini, ya\u015fama olana\u011f\u0131 elde edebilmesini sa\u011flam\u0131\u015f b\u00fct\u00fcn ko\u015fullara kar\u015f\u0131 engeller kurmu\u015flar, do\u011fal ko\u015fullara kar\u015f\u0131t bir kavrama bi\u00e7imi yaratm\u0131\u015flard\u0131r, \u2014s\u0131ras\u0131yla, dini, tap\u0131nmay\u0131, ahlak\u0131, tarihi, psikolojiyi, onulmaz bir bi\u00e7imde tersine, do\u011fal de\u011ferlerinin \u00e7eli\u015fiklerine \u00e7evirmi\u015flerdir. Ayn\u0131 olguyla bir kez daha ve son derece b\u00fcy\u00fct\u00fclm\u00fc\u015f oranlarda, ama gene de yaln\u0131zca bir kopya olarak, kar\u015f\u0131la\u015f\u0131yoruz: \u2014Hristiyan Kilise’si, \u00abazizlerin halk\u0131 \u00bbn\u0131n tersine, her t\u00fcrl\u00fc \u00f6zg\u00fcnl\u00fckten yoksundur. Yahudiler, bununla da, d\u00fcnya tarihinin en al\u0131nyaz\u0131c\u0131 halk\u0131d\u0131r: sonraki etkileriyle insanl\u0131\u011f\u0131 \u00f6ylesine sahtele\u015ftirmi\u015flerdir ki, daha bug\u00fcn bile bir Hristiyan, Yahudi-kar\u015f\u0131t\u0131 duygular duyabilir, oysa kendisinin en son Yahudi \u00e7\u0131kar\u0131m\u0131 oldu\u011funu anlamaz.
Ahlak\u0131n Soyk\u00fct\u00fc\u011f\u00fc adl\u0131 kitab\u0131mda, ilk kez, soylu bir ahlak ile bir ressentiment ahlak\u0131n\u0131n kar\u015f\u0131tl\u0131\u011f\u0131 kavram\u0131n\u0131 psikolojik olarak ortaya att\u0131m; bunlardan ikincisi, birincisine kar\u015f\u0131 getirilen bir Hay\u0131r’dan kaynaklan\u0131r: bu ise, tam\u0131 tam\u0131na, Yahudi – Hristiyan ahlak\u0131d\u0131r. Ya\u015fam\u0131n y\u00fckselen devinimine, yery\u00fcz\u00fcnde nasiplilik, g\u00fc\u00e7, g\u00fczellik, kendini – evetleme serimleyen her\u015feye Hay\u0131r diyebilmek i\u00e7in, burada, ressentiment’in deha olup \u00e7\u0131km\u0131\u015f i\u00e7g\u00fcd\u00fcs\u00fc, ba\u015fka bir d\u00fcnya yaratmak zorundayd\u0131; \u00f6yle bir d\u00fcnya ki, bu d\u00fcnya a\u00e7\u0131s\u0131ndan, ya\u015fam\u0131 evetleme, bize fena olarak, kendi ba\u015f\u0131na su\u00e7lanmas\u0131 gerekenin ta kendisi olarak g\u00f6r\u00fcns\u00fcn. Psikolojik olarak hesapland\u0131\u011f\u0131nda, Yahudi halk\u0131, en inat\u00e7\u0131 ya\u015fama kuvvetine sahip halkt\u0131r; \u00f6yle. ki, olanaks\u0131z ko\u015fullar alt\u0131nda kal\u0131nca, kendi iste\u011fiyle, kendini koruman\u0131n en derin kurnazl\u0131\u011f\u0131yla, her t\u00fcrl\u00fc d\u00e9cadence i\u00e7g\u00fcd\u00fclerinin yan\u0131n\u0131 tutar, \u2014onlar\u0131n egemenli\u011fi alt\u0131nda oldu\u011fundan dolay\u0131 de\u011fil; onlarda, \u00abd\u00fcnya\u00bbya kar\u015f\u0131 kullanmakla ba\u015far\u0131l\u0131 olabilece\u011fi bir g\u00fc\u00e7 sezinledi\u011finden dolay\u0131. B\u00fct\u00fcn d\u00e9cadent’lerin ayna g\u00f6r\u00fcnt\u00fcs\u00fcd\u00fcrler onlar: sanr\u0131 olmaya varas\u0131ya, d\u00e9cadent olmay\u0131 serimlemek zorundayd\u0131lar; oyunculuk dehas\u0131n\u0131n non plus ultra derecesiyle, her t\u00fcrl\u00fc d\u00e9cadence hareketinin doruk noktas\u0131na. yerle\u015fmeyi (\u2014Paulus’un Hristiyanl\u0131\u011f\u0131 olarak\u2014); bu hareketten de, ya\u015fam\u0131n herhangi bir evetleyici yan\u0131ndan daha g\u00fc\u00e7l\u00fc bir\u015fey yaratmay\u0131 bildiler. D\u00e9cadence, Yahudilik ve Hristiyanl\u0131kta g\u00fcce ula\u015fmaya \u00e7al\u0131\u015fan insan t\u00fcr\u00fc, bu rahip\u00e7e t\u00fcr i\u00e7in, yaln\u0131zca bir ara\u00e7t\u0131r: bu insan t\u00fcr\u00fcn\u00fcn ya\u015famsal \u00e7\u0131kan, insanl\u0131\u011f\u0131 hasta k\u0131lmakt\u0131 ve \u00abiyi\u00bb ile \u00abk\u00f6t\u00fc\u00bb, \u00abdo\u011fru\u00bb ile \u00abyanl\u0131\u015f\u00bb kavramlar\u0131n\u0131, ya\u015fam i\u00e7in tehlikeli ve d\u00fcnyay\u0131 karalay\u0131c\u0131 bir anlamda tersine \u00e7evirmekte yat\u0131yordu. \u2014<\/p>\n

25.
\u0130srael’in tarihi, do\u011fal de\u011ferlerin her t\u00fcrl\u00fc do\u011fall\u0131klar\u0131ndan \u00e7\u0131kar\u0131lmas\u0131n\u0131n tipik tarihi olarak, bulunmaz \u00f6nemdedir: bu tarihin be\u015f olgusunu ortaya koyuyorum. Ba\u015flang\u0131\u00e7ta, \u00f6zellikle Krall\u0131k d\u00f6neminde, \u0130srael de b\u00fct\u00fcn \u015feylerle do\u011fru, yani do\u011fal ili\u015fkiler i\u00e7indeydi. Yahova’s\u0131, onun g\u00fc\u00e7l\u00fcl\u00fck bilincinin, kendi ba\u015f\u0131na ne\u015fenin, kendinden umutlu olman\u0131n dilegeli\u015fiydi: ondan utku ve onma beklenir, onunla birlikte olduk\u00e7a, do\u011fan\u0131n halka gereksinimlerini sa\u011flayaca\u011f\u0131na g\u00fcvenilirdi \u2014\u00f6zellikle de ya\u011fmur. Yahova, \u0130srael’in tanr\u0131s\u0131yd\u0131, dolay\u0131s\u0131yla hakl\u0131l\u0131\u011f\u0131n Tanr\u0131s\u0131yd\u0131: g\u00fc\u00e7l\u00fc olan ve g\u00fc\u00e7l\u00fc olmaktan dolay\u0131 da vicdan\u0131 rahat olan her halk\u0131n mant\u0131\u011f\u0131. Festival cultus’unda bir halk\u0131n kendini onaylamas\u0131n\u0131n bu iki yan\u0131 dilegelir: y\u00fccelmesini sa\u011flayan b\u00fcy\u00fck kader i\u00e7in m\u00fcte\u015fekkirdir, y\u0131l\u0131n d\u00f6n\u00fc\u015f\u00fc ve hayvanlar\u0131 ile \u00fcr\u00fcnlerinden ald\u0131\u011f\u0131 bereket i\u00e7in m\u00fcte\u015fekkirdir. \u2014Bu durum h\u00fcz\u00fcn verici bir bi\u00e7imde ortadan kalkt\u0131ktan sonra da, uzun s\u00fcre, bir ideal olarak kald\u0131: i\u00e7eride karma\u015fa, d\u0131\u015far\u0131da Asurlular vard\u0131. Ama halk, en \u00fcst arzulanabilirlik olarak, \u015fu Kral hayaline ba\u011fl\u0131 kald\u0131: iyi bir asker ve kat\u0131 bir yarg\u0131\u00e7: \u00f6zellikle \u015fu tipik peygamber (yani halihaz\u0131r\u0131n ele\u015ftiricisi ve hicivcisi), \u0130\u015faya. \u2014Ama b\u00fct\u00fcn umutlar bo\u015fa \u00e7\u0131kt\u0131. Ya\u015fl\u0131 tanr\u0131, bir zamanlar yapabildiklerinden hi\u00e7birini yapam\u0131yordu art\u0131k. Onu bir kenara b\u0131rakmak gerekiyordu. Ne oldu? Kavram\u0131 de\u011fi\u015ftirildi,\u2014kavram\u0131 do\u011fall\u0131ktan \u00e7\u0131kar\u0131ld\u0131: bunun pahas\u0131na, kalmas\u0131 sa\u011fland\u0131. \u2014\u00abHakl\u0131l\u0131\u011f\u0131n\u00bb tanr\u0131s\u0131 Yahova,\u2014art\u0131k \u0130srael ile birlikli, halk\u0131n kendi duyumunun dilegeli\u015fi, de\u011fil: art\u0131k yaln\u0131zca ko\u015fullar alt\u0131nda bir tanr\u0131… Kavram\u0131, rahip ajitat\u00f6rler elinde bir alet haline geldi, her t\u00fcrl\u00fc mutlulu\u011fu yaln\u0131zca \u00f6d\u00fcl, her t\u00fcrl\u00fc mutsuzlu\u011fu tanr\u0131ya itaatsizli\u011fin \u00f6de\u011fi, \u00abg\u00fcnah\u00bb olarak yorumlayan ajitat\u00f6rlerin: s\u00f6z\u00fcmona \u00abahlaki d\u00fcnya d\u00fczeni\u00bbyle do\u011fal \u00abneden\u00bb ve \u00abetki\u00bb kavramlar\u0131n\u0131 tepesi \u00fcst\u00fcne \u00e7eviren bu en yalan yorum uydurmas\u0131, ilkin \u00f6d\u00fcl ile \u00f6dek yoluyla do\u011fal nedensellik d\u00fcnyan\u0131n d\u0131\u015f\u0131na at\u0131l\u0131nca, \u015fimdi, do\u011faya kar\u015f\u0131t bir nedenselli\u011fe gereksinim vard\u0131: art\u0131k b\u00fct\u00fcn \u00f6teki do\u011fa-d\u0131\u015f\u0131l\u0131klar biribirini izledi. Talep eden bir tanr\u0131 \u2014yard\u0131m eden, yol g\u00f6steren, temelde cesaretin ve kendine g\u00fcvenin her mutlu esininin ad\u0131 olan tanr\u0131 yerine… Ahlak, art\u0131k bir halk\u0131n ya\u015fama ve b\u00fcy\u00fcme ko\u015fullar\u0131n\u0131n dilegeli\u015fi de\u011fil, en alt ya\u015fam i\u00e7g\u00fcd\u00fcs\u00fc de\u011fil; art\u0131k, soyutla\u015fm\u0131\u015f, ya\u015fama kar\u015f\u0131t hale gelmi\u015f, \u2014d\u00fc\u015fg\u00fcc\u00fcn\u00fcn temelden yozla\u015fmas\u0131 olarak, her\u015feyin \u00abkem g\u00f6z\u00fc\u00bb olarak ahlak. Nedir Yahudi ahlak\u0131, nedir Hristiyan ahlak\u0131? Rastlant\u0131n\u0131n su\u00e7suzlu\u011funun katledilmesi, mutsuzlu\u011fun \u00abg\u00fcnah\u00bb kavram\u0131yla kirletilmesi; kendini iyi hissetmenin tehlike, \u00abayart\u0131\u00bb olmas\u0131; kendini fizyolojik olarak k\u00f6t\u00fc hissetmenin vicdan kurdunca zehirlenmesi…<\/p>\n

26.
Tanr\u0131 kavram\u0131 sahtele\u015ftirilmi\u015fti; ahlak kavram\u0131 sahtele\u015ftirilmi\u015fti: \u2014Yahudi rahipli\u011fi bununla da kalmad\u0131, \u0130srael’in b\u00fct\u00fcn tarihi gereksiz hale gelmi\u015fti: at\u0131n gitsin! \u2014Bu rahipler, \u0130ncil’in b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fcn\u00fcn tan\u0131kl\u0131k etti\u011fi q harika kalpazanl\u0131\u011f\u0131 meydana getirdiler: kendi halklar\u0131n\u0131n ge\u00e7mi\u015fini, her aktar\u0131mla, her tarihsel ger\u00e7ekle benzersiz bir bi\u00e7imde alay ederek, dinsel bi\u00e7ime \u00e7evirdiler, yani, bu tarihi, budalaca bir felah mekanizmas\u0131 haline getirdiler: Yahova’ya kar\u015f\u0131 su\u00e7 \u2014\u00f6dek; Yahova’ya ba\u011fl\u0131l\u0131k \u2014\u00f6d\u00fcl. Bu a\u015fa\u011f\u0131l\u0131k tarih kalpazanl\u0131\u011f\u0131n\u0131 \u00e7ok daha keskin bir bi\u00e7imde duyabilirdik, Kilise’nin bin y\u0131ll\u0131k tarih yorumu bizi historicis konusundaki d\u00fcr\u00fcstl\u00fck gerekleri i\u00e7in neredeyse duyars\u0131z hale getirmemi\u015f olsayd\u0131. Kilise’yi de filozoflar izledi: \u00abAhlaki d\u00fcnya d\u00fczeni\u00bb yalan\u0131, yeni felsefenin geli\u015fmeleri i\u00e7inde bile boydan boya uzan\u0131r. Ne anlama gelir \u00abahlaki d\u00fcnya d\u00fczeni\u00bb? \u0130nsan\u0131n neyi yapmas\u0131, neyi yapmamas\u0131 gerekti\u011fi konusunda b\u00fct\u00fcn zamanlar i\u00e7in tek bir defada ortaya konmu\u015f bir tanr\u0131 iradesi oldu\u011fu; bir halk\u0131n, bir bireyin de\u011ferinin, tanr\u0131n\u0131n iradesine ne kadar \u00e7ok ya da az boyun-e\u011fildi\u011fiyle \u00f6l\u00e7\u00fcld\u00fc\u011f\u00fc; bir halk\u0131n bir bireyin kaderinde, tanr\u0131n\u0131n iradesinin egemen, yani boyune\u011fi\u015f derecesine, g\u00f6re, \u00f6deklendirici ve \u00f6d\u00fcllendirici olaca\u011f\u0131. Bu zavall\u0131 yalan\u0131n ard\u0131ndaki ger\u00e7ek ise \u015f\u00f6yledir: bir asalak insan t\u00fcr\u00fc, ya\u015fam\u0131n b\u00fct\u00fcn sa\u011fl\u0131kl\u0131 yap\u0131lar\u0131 pahas\u0131na serpilen bir t\u00fcr, rahip, tanr\u0131n\u0131n ad\u0131n\u0131 k\u00f6t\u00fcye kullanmaktad\u0131r : \u015feylerin de\u011ferini rahibin belirledi\u011fi duruma, \u00abtanr\u0131n\u0131n egemenli\u011fi\u00bb; b\u00f6yle, bir durumun elde edilmesini ya da korunmas\u0131n\u0131 sa\u011flayacak ara\u00e7lara, \u00abtanr\u0131n\u0131n iradesi\u00bb ad\u0131n\u0131 takar; so\u011fukkanl\u0131 bir kiniklikle halklar\u0131, \u00e7a\u011flar\u0131, bireyleri, rahiplerin \u00fcst\u00fcn g\u00fcc\u00fcne yarad\u0131klar\u0131 ya da kar\u015f\u0131 \u00e7\u0131kt\u0131klar\u0131 a\u00e7\u0131s\u0131ndan \u00f6l\u00e7er-bi\u00e7er. Onlar\u0131 i\u015f ba\u015f\u0131nda g\u00f6rmeli : Yahudi rahiplerin elinde, \u0130srael’in tarihindeki b\u00fcy\u00fck \u00e7a\u011f, bir d\u00fc\u015f\u00fc\u015f \u00e7a\u011f\u0131 haline gelir; s\u00fcrg\u00fcn, uzun mutsuzluk d\u00f6nemi, de\u011fi\u015fir, b\u00fcy\u00fck \u00e7a\u011f y\u00fcz\u00fcnden \u00e7ekilen bengi bir \u00f6dek olur \u2014rahibin hen\u00fcz bir hi\u00e7 oldu\u011fu o \u00e7a\u011f y\u00fcz\u00fcnden… \u0130srael tarihinin g\u00fc\u00e7l\u00fc, son derece \u00f6zg\u00fcr nitelikli ki\u015filiklerini, gereksinime g\u00f6re, zavall\u0131 korkak ikiy\u00fczl\u00fcler haline, ya da \u00abtanr\u0131s\u0131zlar\u00bb haline sokmu\u015flar, her b\u00fcy\u00fck olay\u0131n psikolojisini, budalaca \u00abtanr\u0131ya itaat ya da itaatsizlik\u00bb form\u00fcl\u00fcne indirgemi\u015flerdir. \u2014Bir ad\u0131m daha: \u00abTanr\u0131n\u0131n iradesi\u00bbnin, yani rahibin g\u00fcc\u00fcn\u00fcn korunma ko\u015fullar\u0131n\u0131n, tan\u0131nmas\u0131 gerekir, \u2014bu ama\u00e7 i\u00e7in de bir \u00abvahiy\u00bb gereklidir. \u00c7evirirsek : b\u00fcy\u00fck bir yaz\u0131nsal kalpazanl\u0131k gereklidir, bir \u00abKutsal Kitap\u00bb ke\u015ffedilecektir, \u2014b\u00fct\u00fcn ruhani t\u00f6rensellikle, uzun \u00abg\u00fcnah\u00bb d\u00f6nemi i\u00e7in pi\u015fmanl\u0131k g\u00fcnleri ve sefalet \u00e7\u0131\u011f\u0131rtkanl\u0131\u011f\u0131yla da kamuya tan\u0131t\u0131lacakt\u0131r bu \u00abkitap\u00bb. \u00abTanr\u0131n\u0131n iradesi\u00bb \u00e7oktan bellidir asl\u0131nda: b\u00fct\u00fcn bozukluk, insanlar\u0131n \u00abKutsal Kitab\u00bba yabanc\u0131la\u015fm\u0131\u015f olmas\u0131ndad\u0131r… Daha Musa’ya bile inmi\u015fti \u00abTanr\u0131n\u0131n \u0130radesi\u00bb… Ne olmu\u015ftu? Rahip, kesinlikle, en k\u00fc\u00e7\u00fck k\u0131llar\u0131 k\u0131rka yararak, kendisine verilecek en b\u00fcy\u00fck ve. en k\u00fc\u00e7\u00fck vergilere varas\u0131ya (\u2014en leziz et par\u00e7as\u0131n\u0131 da unutmadan, \u00e7\u00fcnk\u00fc rahip beefsteak t\u0131k\u0131n\u0131r), tek bir seferde form\u00fcle etmi\u015fti neyi elde etmek istedi\u011fini. \u00abTanr\u0131n\u0131n \u0130radesinin ne oldu\u011fu\u00bbnu… Art\u0131k bundan sonra, ya\u015fam i\u015fleri \u00f6yle. d\u00fczenlenmi\u015ftir ki, rahip heryerde onsuz-edilemezdir; ya\u015fam\u0131n her do\u011fal olay\u0131nda, do\u011fumda, evlenmede, hastal\u0131kta, \u00f6l\u00fcmde (kurbanlardan, \u00abekme\u011fin b\u00f6l\u00fcnmesi\u00bbnden hi\u00e7 s\u00f6z etmiyoruz), bu kutsal asalak orada h\u00e2z\u0131r ve naz\u0131rd\u0131r, b\u00fct\u00fcn bu i\u015fleri do\u011fall\u0131klar\u0131ndan \u00e7\u0131karmak: onun dilinde, \u00abkutsamak\u00bb i\u00e7in… \u00c7\u00fcnk\u00fc ki\u015fi \u015funu kavramal\u0131: her do\u011fal t\u00f6re, her do\u011fal kurum (devlet, yarg\u0131 d\u00fczeni, evlilik, hasta ve yoksullar\u0131n bak\u0131m\u0131), ya\u015fam i\u00e7g\u00fcd\u00fcs\u00fcnden \u00e7\u0131kan her gereksinim, k\u0131sacas\u0131, kendi i\u00e7inde de\u011feri olan her\u015fey, rahibin asalakl\u0131\u011f\u0131nca (ya da \u00abahlaki d\u00fcnya d\u00fczeni\u00bbnce) temelden de\u011fersiz, de\u011fere kar\u015f\u0131t k\u0131l\u0131nacakt\u0131r : sonradan bir kutsama gereklidir, \u2014bir de\u011fer verici g\u00fc\u00e7 gerekir, do\u011fay\u0131 bu a\u00e7\u0131dan de\u011filleyen, bu yolla da ilkin bir de\u011fer yaratan bir g\u00fc\u00e7… Rahip do\u011fay\u0131 de\u011fersizle\u015ftirir, kut-d\u0131\u015f\u0131 k\u0131lar: bunun pahas\u0131na s\u00fcrd\u00fcr\u00fcr kendi varl\u0131\u011f\u0131n\u0131. \u2014Tanr\u0131ya, yani rahibe, \u00abYasa\u00bbya itaatsizlik, art\u0131k \u00abg\u00fcnah\u00bb ad\u0131n\u0131 al\u0131r; \u00abtanr\u0131yla bar\u0131\u015fman\u0131n yolu\u00bb, bilindi\u011fi gibi, rahibe boyune\u011fmenin daha da temelden sa\u011flanmas\u0131n\u0131n yoludur: ancak rahip \u00abkurtara\u00bbbilir… Psikolojik olarak hesaplan\u0131nca, rahipler \u00e7evresinde \u00f6rg\u00fctlenmi\u015f her toplumda, \u00abg\u00fcnahlar\u00bb olmadan edilemez: onlar, g\u00fcc\u00fcn sahici tutamaklar\u0131d\u0131r; rahip, g\u00fcnahlar sayesinde ya\u015far, \u00abg\u00fcnah i\u015flenmesi\u00bb bir gerekliliktir onun i\u00e7in… Ba\u015f ilke: \u00abKim ki nedamet getirir, Tanr\u0131 onu affeder\u00bb \u2014\u00e7evirirsek: kim ki rahibe boyune\u011fer,…\u2014<\/p>\n

27.<\/p>\n

B\u00f6ylesine sahte bir toprak \u00fczerinde, her t\u00fcrl\u00fc do\u011fan\u0131n,her do\u011fal de\u011ferin, her ger\u00e7ekli\u011fin, egemen s\u0131n\u0131flar\u0131n en derindeki i\u00e7g\u00fcd\u00fclerine kar\u015f\u0131 oldu\u011fu bir yerde b\u00fcy\u00fcd\u00fc Hristiyanl\u0131k, \u00f6l\u00fcm\u00fcne ger\u00e7eklik d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131n o zamandan bu yana a\u015f\u0131lmam\u0131\u015f bir bi\u00e7imi. \u00abKutsal Halk\u00bb, elinde her\u015fey i\u00e7in yaln\u0131zca rahip de\u011ferleri, yaln\u0131zca rahip s\u00f6zleri kalm\u0131\u015f halde, korku verici bir sonu\u00e7 \u00e7\u0131karma tutarl\u0131l\u0131\u011f\u0131yla, yery\u00fcz\u00fcnde ba\u015fkaca g\u00fc\u00e7 sahibi ne varsa, \u00abkut-d\u0131\u015f\u0131\u00bb diye, \u00abd\u00fcnyevi\u00bb diye, \u00abg\u00fcnah\u00bb diye kendisinden uzakla\u015ft\u0131ran \u2014bu halk\u0131n i\u00e7g\u00fcd\u00fcs\u00fc son bir form\u00fcl, kendini de\u011filleme \u00f6l\u00e7\u00fcs\u00fcnde mant\u0131ksal olan bir form\u00fcl \u00e7\u0131kard\u0131 ortaya: Hristiyanl\u0131k olarak, ger\u00e7ekli\u011fin en son bi\u00e7imini de de\u011filledi \u2014\u00abKutsal Halk\u00bb\u0131, \u00abSe\u00e7ilmi\u015f Halk\u00bb\u0131, Yahudi ger\u00e7ekli\u011finin ta kendisini de\u011filledi. Olay, birinci s\u0131n\u0131f bir olay: Nas\u0131ral\u0131 \u0130sa’n\u0131n ad\u0131yla vaftiz edilen k\u00fc\u00e7\u00fck ba\u015fkald\u0131rma hareketi, bir kez daha Yahudi i\u00e7g\u00fcd\u00fcs\u00fcyd\u00fc, \u2014ba\u015fka bi\u00e7imde s\u00f6ylersek, rahibi ger\u00e7eklik olarak \u00e7ekemez hale gelen rahip i\u00e7g\u00fcd\u00fcs\u00fc, bir Kilise’nin \u00f6rg\u00fctlenmesinin belirledi\u011finden daha da soyutlanm\u0131\u015f bir varolu\u015f bi\u00e7imini, daha da ger\u00e7ek d\u0131\u015f\u0131 bir d\u00fcnya d\u00fc\u015f\u00fcn\u00fc icadediyordu. Hristiyanl\u0131k \u00ab.Kilise’yi de\u011filledi…
\u0130sa, ba\u015fkald\u0131r\u0131n\u0131n ba\u015flat\u0131c\u0131s\u0131 olarak anla\u015f\u0131lsa, ya da yanl\u0131\u015f anla\u015f\u0131lsa da, ba\u015fkald\u0131r\u0131n\u0131n neye y\u00f6nelik oldu\u011funu g\u00f6rmezlikten gelmiyorum: bu, Yahudi Kilise’sine bir ba\u015fkald\u0131rmadan ba\u015fka bir\u015fey de\u011fildi; s\u00f6zc\u00fc\u011f\u00fc bug\u00fcn kulland\u0131\u011f\u0131m\u0131z anlamda Kilise’ye. \u00abiyilere ve Hakl\u0131lara\u00bb kar\u015f\u0131, \u00ab\u0130srael’in Kutsal Ki\u015fileri\u00bbne kar\u015f\u0131, toplumun yukar\u0131dan a\u015fa\u011f\u0131ya tabakala\u015fmas\u0131na kar\u015f\u0131 bir ba\u015fkald\u0131r\u0131yd\u0131 bu \u2014toplumun yozla\u015fmas\u0131na kar\u015f\u0131 de\u011fil, \u00fcst s\u0131n\u0131flara, ayr\u0131cal\u0131klara, d\u00fczene, kurallara kar\u015f\u0131yd\u0131, \u00aby\u00fcksek insanlar\u00bba inan\u00e7s\u0131zl\u0131kt\u0131, rahip ve Tanr\u0131bilimci olan ne varsa, burilara kar\u015f\u0131 getirilen Hay\u0131r’d\u0131. Oysa, bu yolla bir an i\u00e7in bile olsa soru konusu yap\u0131lan o tabakala\u015fma, \u00absuyun\u00bb ortas\u0131ndaki Yahudi halk\u0131n\u0131n \u00fczerinde varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fc direkli yap\u0131, ayakta kalabilmesi i\u00e7in zorlukla elde edilmi\u015f son olanak, siyasal varolu\u015funun en son kal\u0131nt\u0131s\u0131yd\u0131: ona y\u00f6nelen bir sald\u0131r\u0131, en derindeki halk i\u00e7g\u00fcd\u00fcs\u00fcne, yery\u00fcz\u00fcn\u00fcn g\u00f6rd\u00fc\u011f\u00fc en inat\u00e7\u0131 halk\u0131n ya\u015fam istemine bir sald\u0131r\u0131yd\u0131. Bu kutsal anar\u015fist, halk\u0131n alt tabakalar\u0131n\u0131, at\u0131lm\u0131\u015flar\u0131 ve \u00abg\u00fcnahkarlar\u00bb\u0131, Yahudilik i\u00e7indeki \u015fandala’lar\u0131, egemen d\u00fczene kar\u015f\u0131 \u00e7\u0131kmaya \u2014hem de Evangelium’a inanacak olursak, bug\u00fcn bile ki\u015fiyi Sibirya’ya g\u00f6nderecek bir dille\u2014 \u00e7a\u011f\u0131ran bu ki\u015fi, bir siyasal su\u00e7luydu, i\u015fte, sa\u00e7mal\u0131k derecesinde siyaset d\u0131\u015f\u0131 olan bir toplulukta ne denli siyasal su\u00e7lu olunabilirse. Bu, onu \u00e7arm\u0131ha g\u00f6t\u00fcrd\u00fc : kan\u0131t\u0131 da \u00e7arm\u0131htaki yaz\u0131da vard\u0131r. O, kendi su\u00e7u y\u00fcz\u00fcnden \u00f6ld\u00fc, \u2014boyuna savland\u0131\u011f\u0131 gibi, ba\u015fkalar\u0131n\u0131n su\u00e7lar\u0131 i\u00e7in \u00f6ld\u00fc\u011f\u00fcn\u00fc g\u00f6steren hi\u00e7bir neden yok\u2014<\/p>\n

28.
B\u00f6ylesine bir kar\u015f\u0131tl\u0131\u011f\u0131n bilincinde olup olmad\u0131\u011f\u0131 sorusu, bamba\u015fka bir sorudur, \u2014b\u00f6yle bir kar\u015f\u0131tl\u0131k olarak yaln\u0131zca duyumsanm\u0131\u015f olup olamayaca\u011f\u0131 sorusundan. Ve burada, ilk kez, kurtar\u0131c\u0131 psikolojisi sorununa de\u011finiyorum. \u2014itiraf edeyim, pek az kitab\u0131 Evangelium kadar zorlukla okuyorum. Bu zorluklar, Alman tininin bilgince merak\u0131n\u0131 ortaya sererek unutulmaz zaferler kutlad\u0131\u011f\u0131 zorluklardan farkl\u0131. Benim de, her gen\u00e7 bilim adam\u0131 gibi, incelmi\u015f bir filologun kurnaz yava\u015fl\u0131\u011f\u0131yla, e\u015fi bulunmaz Strauss’un keyfini sonuna dek g\u0131d\u0131m g\u0131d\u0131m \u00e7\u0131kard\u0131\u011f\u0131m g\u00fcnler, art\u0131k uzakta. O zamanlar yirmi ya\u015f\u0131ndayd\u0131m: art\u0131k o i\u015f i\u00e7in fazlaca ciddiyim. Bana ne ki, \u00abaktar\u0131m\u00bbdaki \u00e7eli\u015fmelerden? Kutsall\u0131k efsaneleri ne zamandan beri \u00abaktar\u0131m\u00bb oldu? Kutsallar\u0131n \u00f6yk\u00fcleri, varolan en \u00e7ifte-anlaml\u0131 yaz\u0131nd\u0131r: bunun \u00fczerinde, ba\u015fka t\u00fcrden belgeler olmad\u0131k\u00e7a, bilimsel y\u00f6ntemler uygulamak, benim i\u00e7in daha ba\u015f\u0131ndan bo\u015funal\u0131\u011fa mahkumdur \u2014salt bilgin bo\u015fgezerli\u011fi…<\/p>\n

29
Beni ilgilendiren, kurtar\u0131c\u0131n\u0131n psikolojik tipi. Bu ise, Evangelium’a ra\u011fmen Evangelium’un i\u00e7inde bulunabilir, hernekadar \u00e7arp\u0131t\u0131lm\u0131\u015f ya da yabanc\u0131 \u00e7izgilerle \u00f6rt\u00fclm\u00fc\u015f de olsa: nas\u0131l ki Assisi’li Franciscus’un tipi de, efsanelerinde, efsanelere ra\u011fmen, i\u00e7erilir. Ne yapt\u0131\u011f\u0131, ne dedi\u011fi, asl\u0131nda nas\u0131l \u00f6ld\u00fc\u011f\u00fc konusundaki hakikat de\u011fil: tipinin h\u00e2l\u00e2 tasar\u0131mlanabilir olup olmad\u0131\u011f\u0131, \u00abaktar\u0131lm\u0131\u015f\u00bb olup olmad\u0131\u011f\u0131 sorusu bu. Evangelium’dan, hem de bir ruhun tarihini okuyup \u00e7\u0131karma \u00e7abalar\u0131ndan bildiklerim, bana tiksindirici bir psikolojik d\u00fczeysizli\u011fin kan\u0131t\u0131 gibi geliyor. Renan Efendi, bu psychologicis palya\u00e7osu, \u0130sa tipini a\u00e7\u0131klamak i\u00e7in, olabilecek en uygunsuz iki kavram\u0131 i\u015fe sokar: Deha kavram\u0131n\u0131 ve Kahraman (\u00abheros\u00bb) kavram\u0131n\u0131. Oysa e\u011fer herhangi bir\u015fey Evangelium-d\u0131\u015f\u0131 ise, bu, kahraman kavram\u0131d\u0131r. Tam da her t\u00fcrl\u00fc m\u00fccadelenin, sava\u015f\u0131m i\u00e7inde olma duygusunun kar\u015f\u0131t\u0131d\u0131r burada i\u00e7g\u00fcd\u00fc haline gelen: direnme yetene\u011finin eksikli\u011fi, burada ahlak olmu\u015ftur (\u00abk\u00f6t\u00fcye direnme\u00bb, Evangelium’un en derin s\u00f6z\u00fc, belirli bir anlamda, anahtar\u0131), bar\u0131\u015f i\u00e7indeki, yumu\u015fakl\u0131k i\u00e7indeki, d\u00fc\u015fman olamama i\u00e7indeki mutluluk. \u00abMutlu Haber\u00bb nedir? Hakiki ya\u015fam, bengi ya\u015fam, bulunmu\u015ftur \u2014vaadedilmi\u015f de de\u011fildir, buradad\u0131r zaten, sizin i\u00e7inizdedir: sevgi i\u00e7indeki ya\u015fam, \u00e7ekintisiz ve k\u0131s\u0131nt\u0131s\u0131z, mesafesiz sevgi i\u00e7inde. Herkes Tanr\u0131n\u0131n evlad\u0131d\u0131r \u2014\u0130sa hi\u00e7 de yaln\u0131zca kendisi i\u00e7in bir\u015fey savlamamaktad\u0131r\u2014 Tanr\u0131n\u0131n evlad\u0131 olarak herkes herkesle e\u015fittir… \u0130sa’y\u0131 kahraman yapmak! \u2014Ya peki \u00abdeha\u00bb s\u00f6zc\u00fc\u011f\u00fc nas\u0131l bir yanl\u0131\u015f anlama! Bizim bu kavram\u0131m\u0131z, bizim k\u00fclt\u00fcr kavram\u0131m\u0131z \u00abdeha\u00bb, \u0130sa’n\u0131n ya\u015fad\u0131\u011f\u0131 d\u00fcnya i\u00e7inde hi\u00e7bir anlam ta\u015f\u0131mazd\u0131. Bir fizyologun sertli\u011fiyle s\u00f6ylersek, burada bamba\u015fka bir s\u00f6zc\u00fck daha uygun d\u00fc\u015fer: budala s\u00f6zc\u00fc\u011f\u00fc. Dokunma duyusunun bir hastal\u0131kl\u0131 duyarl\u0131l\u0131k durumunu biliyoruz, ki\u015fiyi hert\u00fcrl\u00fc temastan, kat\u0131 bir nesneyi tutmaktan ka\u00e7\u0131nd\u0131ran bir durum. B\u00f6yle bir psikolojik habitus’u en son mant\u0131\u011f\u0131na g\u00f6t\u00fcr\u00fcrsek \u2014her ger\u00e7ekli\u011fe kar\u015f\u0131 i\u00e7g\u00fcd\u00fcsel nefret, \u00abele gelmeyen\u00bbin, \u00abkavranamayan\u00bb\u0131n i\u00e7ine ka\u00e7\u0131\u015f, her bi\u00e7imlenmeye, her zaman ve uzam kavram\u0131na, sa\u011flam, t\u00f6re, kurum, kilise olan her\u015feye kar\u015f\u0131tl\u0131k, hi\u00e7bir ger\u00e7eklik t\u00fcr\u00fcn\u00fcn dokunamad\u0131\u011f\u0131 bir d\u00fcnyada rahat etmek, yaln\u0131zca \u00abi\u00e7sel\u00bb olan bir d\u00fcnyada, \u00abhakiki\u00bb bir d\u00fcnya, \u00abbengi\u00bb bir d\u00fcnya… \u00abTanr\u0131n\u0131n melek\u00fbtu sizin i\u00e7inizdedir\u00bb…<\/p>\n

30.
Ger\u00e7ekli\u011fe kar\u015f\u0131 i\u00e7g\u00fcd\u00fcsel nefret : A\u015f\u0131r\u0131 bir ac\u0131 ve uyar\u0131lma duyarl\u0131l\u0131\u011f\u0131n\u0131n, her dokunu\u015fu \u00e7ok derinden duyumsad\u0131\u011f\u0131 i\u00e7in art\u0131k \u00abdokunulmak\u00bb istemeyen bir duyarl\u0131\u011f\u0131n sonucu.
Her t\u00fcrl\u00fc iticili\u011fin, her t\u00fcrl\u00fc d\u00fc\u015fmanl\u0131\u011f\u0131n, duygularda her s\u0131n\u0131r ve mesafenin i\u00e7g\u00fcd\u00fcsel yads\u0131nmas\u0131: A\u015f\u0131r\u0131 bir ac\u0131 ve uyar\u0131lma duyarl\u0131l\u0131\u011f\u0131n\u0131n sonucu, her direnmeyi, direnmek zorunda kalmay\u0131 hemen dayan\u0131lmaz bir \u0131zd\u0131rap (yani tehlikeli, kendini koruma i\u00e7g\u00fcd\u00fcs\u00fcn\u00fcn \u00f6nlem al\u0131nmas\u0131 i\u00e7in uyard\u0131\u011f\u0131 bir\u015fey) olarak duyumsayan, mutlulu\u011fu (hazz\u0131) yaln\u0131zca, art\u0131k hi\u00e7, art\u0131k hi\u00e7kimseye, ne fenaya ne de. k\u00f6t\u00fcye direnmemekte bulan bir duyarl\u0131k, \u2014tek, en son ya\u015fam olana\u011f\u0131 olarak, sevgi…
Bunlar, kurtulu\u015f \u00f6\u011fretisinin \u00fcst\u00fcnde, i\u00e7inde yeti\u015fti\u011fi iki fizyolojik ger\u00e7ekliktir. Bunlar\u0131, Hedonizm’in, tamamiyle hastal\u0131kl\u0131 bir temel \u00fczerinde, alttan alta geli\u015fmesi say\u0131yorum. Epikuros’culuk da, Grek canl\u0131l\u0131\u011f\u0131 ve sinir g\u00fcc\u00fcnden ald\u0131\u011f\u0131 \u00f6nemli \u00f6l\u00e7\u00fcdeki payla da olsa, tekTanr\u0131 \u00f6ncesi kurtulu\u015f \u00f6\u011fretisi olarak, bunlar\u0131n akrabas\u0131d\u0131r. Epikuros, tipik bir d\u00e9cadent: onun bu yan\u0131n\u0131 ilk tan\u0131yan benim. \u2014Ac\u0131dan korkmak, sonsuz derecede k\u00fc\u00e7\u00fck ac\u0131dan bile \u2014bu, bir sevgi dininden ba\u015fka bir\u015feyle sonu\u00e7lanamazd\u0131…<\/p>\n","protected":false},"excerpt":{"rendered":"

\u00d6NS\u00d6ZBu kitap en azlar\u0131nd\u0131r. Belki de onlardan hi\u00e7biri ya\u015fam\u0131yor daha. Onlar, benim Zerd\u00fc\u015ft’\u00fcm\u00fc anlayanlar olacaklar : kendimi, daha bug\u00fcnden i\u015fitilecek kulaklar bulanlar ile nas\u0131l kar\u0131\u015ft\u0131rabilirdim ki? Ancak \u00f6b\u00fcrg\u00fcnd\u00fcr benim olan. Kimileri \u00f6ld\u00fckten sonra do\u011far.Ki\u015finin beni anlamas\u0131n\u0131n, hem de zorunlukla anlamas\u0131n\u0131n ko\u015fullar\u0131, \u2014bunlar\u0131 pek iyi bilirim. Benim yaln\u0131zca i\u00e7tenli\u011fime, tutkuma dayanabilmek i\u00e7in, d\u00fc\u015f\u00fcnsel konularda kat\u0131l\u0131k kertesinde […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[73],"tags":[],"class_list":["post-6708","post","type-post","status-publish","format-standard","category-friedrich-wilhelm-nietzsche"],"yoast_head":"\nHristiyanl\u0131\u011f\u0131 Ele\u015ftiri Denemesi (1.B\u00f6l\u00fcm) | Deccal - Friedrich Nietzsche - 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\/09\/05\/hristiyanligi-elestiri-denemesi-1bolum-deccal-friedrich-nietzsche\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Hristiyanl\u0131\u011f\u0131 Ele\u015ftiri Denemesi (1.B\u00f6l\u00fcm) | Deccal - Friedrich Nietzsche\" \/>\n<meta property=\"og:description\" content=\"\u00d6NS\u00d6ZBu kitap en azlar\u0131nd\u0131r. Belki de onlardan hi\u00e7biri ya\u015fam\u0131yor daha. Onlar, benim Zerd\u00fc\u015ft’\u00fcm\u00fc anlayanlar olacaklar : kendimi, daha bug\u00fcnden i\u015fitilecek kulaklar bulanlar ile nas\u0131l kar\u0131\u015ft\u0131rabilirdim ki? Ancak \u00f6b\u00fcrg\u00fcnd\u00fcr benim olan. Kimileri \u00f6ld\u00fckten sonra do\u011far.Ki\u015finin beni anlamas\u0131n\u0131n, hem de zorunlukla anlamas\u0131n\u0131n ko\u015fullar\u0131, \u2014bunlar\u0131 pek iyi bilirim. 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Belki de onlardan hi\u00e7biri ya\u015fam\u0131yor daha. Onlar, benim Zerd\u00fc\u015ft’\u00fcm\u00fc anlayanlar olacaklar : kendimi, daha bug\u00fcnden i\u015fitilecek kulaklar bulanlar ile nas\u0131l kar\u0131\u015ft\u0131rabilirdim ki? Ancak \u00f6b\u00fcrg\u00fcnd\u00fcr benim olan. Kimileri \u00f6ld\u00fckten sonra do\u011far.Ki\u015finin beni anlamas\u0131n\u0131n, hem de zorunlukla anlamas\u0131n\u0131n ko\u015fullar\u0131, \u2014bunlar\u0131 pek iyi bilirim. 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