{"id":6710,"date":"2011-09-05T20:39:35","date_gmt":"2011-09-05T17:39:35","guid":{"rendered":"http:\/\/localhost\/wordpress\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-3bolum-deccal-friedrich-nietzsche\/"},"modified":"2011-09-05T20:39:35","modified_gmt":"2011-09-05T17:39:35","slug":"hristiyanligi-elestiri-denemesi-3bolum-deccal-friedrich-nietzsche","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-3bolum-deccal-friedrich-nietzsche\/","title":{"rendered":"Hristiyanl\u0131\u011f\u0131 Ele\u015ftiri Denemesi (3.B\u00f6l\u00fcm) | Deccal – Friedrich Nietzsche"},"content":{"rendered":"

50.
\u2014Burada, tam da \u00abinananlar\u00bb\u0131n kendilerine yarayabilecek bir \u00abinanma\u00bb, bir \u00abinananl\u0131k\u00bb psikolojisi geli\u015ftirmekten dolay\u0131 kendimi ba\u011f\u0131\u015fl\u0131yorum. Bug\u00fcn h\u00e2l\u00e2, \u00abinan\u00e7l\u0131\u00bb olman\u0131n \u2014 ya da bir d\u00e9cadence’in, k\u0131r\u0131k bir ya\u015fam isteminin simgesi olman\u0131n\u2014 ne denli namussuzluk oldu\u011funu bilmeyenler varsa, yar\u0131n \u00f6\u011frenecekler bunu. Benim sesim a\u011f\u0131r i\u015fitenlere bile ula\u015f\u0131r. \u2014\u00f6yleg\u00f6z\u00fck\u00fcyor ki, yanl\u0131\u015f i\u015fitmemi\u015fsem, Hristiyanlar aras\u0131nda bir t\u00fcr do\u011fruluk \u00f6l\u00e7\u00fct\u00fc var; buna da \u00abkuvvetlilik kan\u0131t\u0131\u00bb deniyor. \u00ab\u0130nan\u00e7 mutluluk verir, demek ki do\u011frudur.\u00bb \u2014Burada yap\u0131lacak ilk itiraz, tam da mutlanman\u0131n, kan\u0131tlanan de\u011fil, vaadedilen bir\u015fey oldu\u011fu: \u00abinanma\u00bb ko\u015fuluna ba\u011flanm\u0131\u015f mutluluk, \u2014ki\u015fi mutlu olmal\u0131d\u0131r \u2014 \u00e7\u00fcnk\u00fc inanmaktad\u0131r…Ama, rahibin inanana vaadettiklerinin, hi\u00e7bir denetimin ula\u015famayaca\u011f\u0131 \u00ab\u00f6te\u00bbde sahiden ortaya \u00e7\u0131kaca\u011f\u0131n\u0131 nas\u0131l kamtlamal\u0131? \u2014S\u00f6z\u00fcmona \u00abkuvvetlilik kan\u0131t\u0131\u00bb, \u00f6yleyse, inanma i\u00e7in vaadedilen etkinin ortaya \u00e7\u0131kmazl\u0131k etmeyece\u011fi \u00fczerine, yine, bir inan\u00e7t\u0131r. Form\u00fcle edersek: \u00ab\u0130nan\u0131yorum ki, inan\u00e7 mutlu k\u0131lar; \u2014demek ki, do\u011frudur.\u00bb \u2014Ama bununla i\u015f bitti bile. Bu \u00abdemek ki\u00bb, bir do\u011fruluk \u00f6l\u00e7\u00fct\u00fc olarak absurdum’un ta kendisi olurdu. \u2014Ama, biraz esnek davranal\u0131m, varsayal\u0131m ki mutlu k\u0131l\u0131nma inan\u00e7 yoluyla kan\u0131tlanm\u0131\u015f olsun \u2014 yaln\u0131zca arzulanm\u0131\u015f, yaln\u0131zca bir rahibin biraz ku\u015fkulu a\u011fz\u0131yla vaadedilmi\u015f olmas\u0131n mutluluk \u2014teknik ad\u0131yla haz, herhangi bir bi\u00e7imde do\u011fruluk kan\u0131t\u0131 olabilir mi? \u00d6ylesine olamaz ki, \u00abne. do\u011frudur\u00bb sorusu \u00fczerine haz duyumlar\u0131 da s\u00f6z sahibi olunca, bu neredeyse kar\u015f\u0131t bir kan\u0131t olu\u015fturur, en az\u0131ndan da \u00abdo\u011fruluk\u00bb konusunda g\u00fc\u00e7l\u00fc bir ku\u015fku uyand\u0131r\u0131r. \u00abHaz\u00bb kan\u0131t\u0131, ancak \u00abhaz\u00bb i\u00e7in bir kan\u0131tt\u0131r, \u2014ba\u015fka bir\u015fey de\u011fil; d\u00fcnyan\u0131n neresinden \u00e7\u0131k\u0131yor ki, do\u011fru yarg\u0131lar yanl\u0131\u015flardan daha \u00e7ok ho\u015fnutluk yarats\u0131nlar, ve bir \u00f6nceden kurulmu\u015f uyuma uyarak, yanlar\u0131nda zorunlu olarak haz duygular\u0131 getirsinler? \u2014B\u00fct\u00fcn kesin, derin yap\u0131l\u0131 tinlerin deneyimi bunun tersini s\u00f6yler. Ki\u015fi, ataca\u011f\u0131 her do\u011fruluk ad\u0131m\u0131 i\u00e7in, kendisiyle sava\u015fmak zorundad\u0131r; y\u00fcre\u011finin, ya\u015fam sevgisi ve g\u00fcveninin ba\u011fl\u0131 oldu\u011fu her\u015feyi buna feda etmek zorundad\u0131r. Bu da ruh b\u00fcy\u00fckl\u00fc\u011f\u00fc gerektirir: do\u011frulu\u011fa hizmet, en g\u00fc\u00e7 i\u015ftir. \u2014\u00f6yleyse, tinsel konularda d\u00fcr\u00fcst olmak ne demektir? Ki\u015finin kendi y\u00fcre\u011fine kar\u015f\u0131 sert olmas\u0131, ki\u015finin \u00abg\u00fczel duygular\u00bb! horg\u00f6rmesi, ki\u015finin her Evet ve Hay\u0131r’\u0131 bir vicdan i\u015fi yapmas\u0131! \u2014 \u2014\u2014 inan\u00e7 mutluluk verir: demek ki, yalan s\u00f6yler…<\/p>\n

51.
\u0130nanc\u0131n belirli ko\u015fullarda mutluluk verece\u011fi, bir sabit fikirden \u00e7\u0131kan mutlulu\u011fun, mutluluktur diye \u00e7\u0131kt\u0131\u011f\u0131 fikri do\u011fru k\u0131lmayaca\u011f\u0131, inanc\u0131n ger\u00e7i da\u011flar\u0131 yerinden oynatamayaca\u011f\u0131, ama \u00f6nceleri da\u011f olmayan yerlere da\u011flar kondurabilece\u011fi : bir t\u0131marhanede yap\u0131lacak k\u0131sa bir gezinti bu konulara yeterince a\u00e7\u0131kl\u0131k getirir Tabi\u00ee ki bir rahip i\u00e7in de\u011fil: \u00e7\u00fcnk\u00fc o, i\u00e7g\u00fcd\u00fcs\u00fcyle, hastal\u0131\u011f\u0131n hastal\u0131k, t\u0131marhanenin de t\u0131marhane oldu\u011funu, yads\u0131r. Hristiyanl\u0131\u011f\u0131n hastal\u0131\u011fa gereksinimi vard\u0131r, nas\u0131l ki Grekli\u011fin bir sa\u011fl\u0131k fazlal\u0131\u011f\u0131na gereksinimi vard\u0131, \u2014 hastaland\u0131rmak, Kilise’nin iyile\u015ftirme i\u015flemlerinin b\u00fct\u00fcn dizgesinin sahici artniyetidir. Ve Kilise’nin kendisi de \u2014:bu, en son \u00fclk\u00fc olarak, katolik t\u0131marhane de\u011fil mi? \u2014B\u00fct\u00fcn yery\u00fcz\u00fc tek bir t\u0131marhane? \u2014Dindar insan, Kilise’nin istedi\u011fi bi\u00e7imiyle, tipik bir d\u00e9cadent’tir; bir halk \u00fczerinde dinsel bir bunal\u0131m\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131 her zaman dilimi, hep, sinir hastal\u0131klar\u0131n\u0131n yayg\u0131nla\u015ft\u0131\u011f\u0131 d\u00f6nemlerdir; dindar insan\u0131n \u00abi\u00e7 d\u00fcnyas\u0131\u00bb, a\u015f\u0131r\u0131 heyecanlanm\u0131\u015f ve bitkinle\u015fmi\u015f insan\u0131n \u00abi\u00e7 d\u00fcnyas\u0131na kar\u0131\u015ft\u0131r\u0131lacak \u00f6l\u00e7\u00fcde benzer; Hristiyanl\u0131\u011f\u0131n de\u011ferlerin en de\u011ferlileri diye insanl\u0131\u011f\u0131n tepesine ast\u0131\u011f\u0131 durumlar, saral\u0131l\u0131\u011f\u0131n bi\u00e7imleridir. \u2014Kilise yaln\u0131zca delileri yada b\u00fcy\u00fck doland\u0131r\u0131c\u0131lar\u0131 in majorem dei honorem aziz ilan etmi\u015ftir… Bir kez, Hristiyanl\u0131\u011f\u0131n b\u00fct\u00fcn nedamet getirme ve felaha erme training’ine (bu bug\u00fcn en iyi bi\u00e7imiyle \u0130ngiltere’de incelenebilir) y\u00f6ntemli olarak yarat\u0131lm\u0131\u015f bir folie circulaire denebilece\u011fini belirtmi\u015ftim, tabi\u00ee ki, buna zaten haz\u0131r, yani temelden hastal\u0131kl\u0131 bir toprak \u00fczerinde. Kimsenin elinde de\u011fildir, Hristiyan olmak: ki\u015fi, Hristiyanl\u0131\u011fa \u00abd\u00f6ne\u00bbmez, \u2014bunun i\u00e7in \u00f6nce yeterince hastalanmas\u0131 gerekir… Biz \u00f6tekiler, sa\u011fl\u0131k i\u00e7in ve horg\u00f6r\u00fc i\u00e7in cesaret sahibi olanlar, biz acaba ne denli horg\u00f6rmeliyiz bedeni yanl\u0131\u015f anlamay\u0131 \u00f6\u011freten bir dini! ruhla ilgili bat\u0131l inanc\u0131 elinden b\u0131rakmak istemeyen bir dini! yetersiz beslenmeyi bir \u00abyararl\u0131l\u0131k\u00bb haline getiren! sa\u011fl\u0131kl\u0131l\u0131kla, bir t\u00fcr d\u00fc\u015fman, \u015feytan, ayart\u0131lm\u0131\u015f gibi sava\u015fan! ki\u015finin kadavrala\u015fm\u0131\u015f bir bedende \u00abyetkin bir ruh\u00bb ta\u015f\u0131yabilece\u011fine; bunun i\u00e7in de yeni bir \u00abyetkinlik\u00bb kavram\u0131n\u0131, bir benzi u\u00e7uk, hastal\u0131kl\u0131, budalaca gayretke\u015f varl\u0131k tarz\u0131n\u0131, s\u00f6z\u00fcmona \u00abkutsanm\u0131\u015fl\u0131\u011f\u0131\u00bb \u2014kendisi de yoksulla\u015ft\u0131r\u0131lm\u0131\u015f, sinir sistemi bozulmu\u015f, iflah etmezcesine yozla\u015ft\u0131r\u0131lm\u0131\u015f bedenin yaln\u0131zca bir hastal\u0131k belirtisi dizisi olan kutsanm\u0131\u015fl\u0131\u011f\u0131\u2014 edinmesi gerekti\u011fine kendini inand\u0131rm\u0131\u015f bir dini!… Hristiyan hareket, bir Avrupa hareketi olarak, her t\u00fcrden at\u0131klar\u0131n ve art\u0131klar\u0131n toplu hareketidir: (\u2014bunlar, Hristiyanl\u0131k arac\u0131l\u0131\u011f\u0131yla g\u00fcce ula\u015fmak istemektedirler). Bu hareket, bir \u0131rk\u0131n bat\u0131\u015f\u0131n\u0131 dilegetirmez; her yandan biraraya gelerek kendilerini arayan d\u00e9cadence bi\u00e7imlerinin bir y\u0131\u011f\u0131nsal olu\u015fumudur. \u0130nan\u0131ld\u0131\u011f\u0131 gibi, Hristiyanl\u0131\u011f\u0131 olanakl\u0131 k\u0131lan, eskilerin, soylu eskilerin yozla\u015fmalar\u0131 de\u011fildir: bug\u00fcn bile h\u00e2l\u00e2 b\u00f6ylesi bir kan\u0131y\u0131 ayakta tutan \u00f6\u011frenim g\u00f6rm\u00fc\u015f budalal\u0131\u011fa da ne kadar kar\u015f\u0131 \u00e7\u0131k\u0131lsa yeridir. Hastal\u0131kl\u0131, yoz sandala kesimleri b\u00fct\u00fcn Imperium i\u00e7inde hristiyanla\u015fmaktayken, tam da kar\u015f\u0131t tip, soyluluk, en g\u00fczel ve en olgun bi\u00e7imiyle ortadayd\u0131. \u00c7o\u011funluk egemen oldu; Hristiyan i\u00e7g\u00fcd\u00fclerinin demokratik\u00e7ili\u011fi zafer kazand\u0131… Hristiyanl\u0131k \u00abulusal\u00bb de\u011fildi, \u0131rk temelli de\u011fildi, \u2014ya\u015fam\u0131n her t\u00fcrden bozuk kal\u0131t\u0131ml\u0131lar\u0131na hitap ediyordu, m\u00fcttefikleri heryerdeydi. Hristiyanl\u0131k, temelden hastal\u0131kl\u0131 olanlar\u0131n rancune’unu, sa\u011fl\u0131kl\u0131lara kar\u015f\u0131, sa\u011fl\u0131kl\u0131l\u0131\u011fa kar\u015f\u0131 y\u00f6nlendirmi\u015ftir. Nasipli, . gururlu, y\u00fcrekli ne varsa, her\u015feyden \u00f6nce de g\u00fczelli\u011fi, i\u015fitmek, g\u00f6rmek, ona ac\u0131 veriyordu. Paulus’un paha bi\u00e7ilmez s\u00f6zlerini yeniden an\u0131msat\u0131yorum. \u00abD\u00fcnyan\u0131n zay\u0131f \u015feylerini, d\u00fcnyan\u0131n ak\u0131ls\u0131z \u015feylerini, d\u00fcnyan\u0131n \u00e2di ve hor g\u00f6r\u00fcnen \u015feylerini se\u00e7ti tanr\u0131\u00bb : buydu form\u00fcl, inhoc signo zafere ula\u015ft\u0131 d\u00e9cadence. \u2014 \u00c7arm\u0131htaki Tanr\u0131 \u2014bu simgenin korkun\u00e7 d\u00fc\u015f\u00fcnsel arkaplan\u0131 h\u00e2l\u00e2 anla\u015f\u0131lm\u0131yor mu? \u2014Ne ki ac\u0131 \u00e7eker, ne ki \u00e7arm\u0131ha gerilir, o, tanr\u0131sald\u0131r… Hepimiz \u00e7arm\u0131ha gerilmi\u015fiz, demek ki biz tanr\u0131sal\u0131z… Yaln\u0131zca biz tanr\u0131sal\u0131z… Hristiyanl\u0131k bir zaferdi, soylu bir anlay\u0131\u015f, ona yenilip batt\u0131, \u2014Hristiyanl\u0131k, bug\u00fcne dek insanl\u0131\u011f\u0131n ba\u015f\u0131ndan ge\u00e7en en b\u00fcy\u00fck talihsizliktir.\u2014 \u2014<\/p>\n

52.
Hristiyanl\u0131k her t\u00fcrden tinsel nasiplili\u011fin de kar\u015f\u0131t\u0131d\u0131r, \u2014ancak hasta ak\u0131l, Hristiyan akl\u0131 olarak onun i\u015fine yarayabilir, her t\u00fcrden ahmakl\u0131\u011f\u0131n yan\u0131nda yer al\u0131r, \u00abtin\u00bbe, sa\u011fl\u0131kl\u0131 tinin superbia’s\u0131na lanet okur. Hastal\u0131k, Hristiyanl\u0131\u011f\u0131n \u00f6z\u00fcnde bulundu\u011fundan, tipik Hristiyanca durum, \u00abinan\u00e7\u00bb da, bir hastal\u0131k bi\u00e7imi olmak zorundad\u0131r. \u015e\u00fcphe bile bir g\u00fcnaht\u0131r…Rahibin psikolojik temizlikten tam yoksunlu\u011fu \u2014bunu g\u00f6zlerinin bak\u0131\u015f\u0131 ele verir\u2014. d\u00e9cadence’in bir sonu\u00e7 g\u00f6r\u00fcnt\u00fcs\u00fcd\u00fcr, \u2014histerik kad\u0131nlara, bir de, ra\u015fitik e\u011filimli \u00e7ocuklara bakmak yeter, i\u00e7g\u00fcd\u00fcsel sahteli\u011fin, yalan s\u00f6ylemek i\u00e7in yalan s\u00f6ylemenin bir haz olmas\u0131n\u0131n, d\u00fcz bakamaman\u0131n ve d\u00fczg\u00fcn ad\u0131m atamaman\u0131n, nas\u0131l d\u00e9cadence ifadeleri oldu\u011funu anlamak i\u00e7in. \u00ab\u0130nan\u00e7\u00bb, do\u011fru olan\u0131 bilmek istememek demektir. Pietist, iki cinsiyetli rahip de, sahtedir, \u00e7\u00fcnk\u00fc hastad\u0131r: i\u00e7g\u00fcd\u00fcs\u00fc, do\u011frulu\u011fun hi\u00e7bir noktada s\u00f6z sahibi olmamas\u0131n\u0131 talep eder. \u00abHastaland\u0131ran, iyidir; doluluktan, fazlal\u0131ktan, g\u00fc\u00e7ten gelen, fenad\u0131r\u00bb : b\u00f6yle duyar inananlar. Yalan kar\u015f\u0131s\u0131nda \u00f6zg\u00fcr olamama \u2014buradan tan\u0131r\u0131m ben her \u00f6nceden belirlenmi\u015f tanr\u0131bilimciyi \u2014Tanr\u0131bilimcinin bir ba\u015fka g\u00f6stergesi de, filolojik yetisizli\u011fidir. Filolojiden burada, \u00e7ok genel bir anlamda, iyi okuma sanat\u0131 anla\u015f\u0131lmal\u0131d\u0131r, \u2014olgular\u0131, yorumlarla sahtele\u015ftirmeyen bir anlama \u00e7abas\u0131 i\u00e7inde, dikkati, sabr\u0131, inceli\u011fi yitirmeden, olduklar\u0131 gibi g\u00f6rebilmek. Yorumda ephexis olarak filoloji: s\u00f6z konusu olan, ister kitaplar, ister gazete haberleri, ister al\u0131nyaz\u0131lar\u0131 ya da havadurumu olgular\u0131 olsun, \u2014\u00abruhun sa\u011falmas\u0131\u00bbndan hi\u00e7 s\u00f6z etmi\u015f olmayal\u0131m… Bir tanr\u0131bilimcinin\u00bb Berlin’de de olsa, Roma’da da, bir \u00abkitap s\u00f6z\u00fc \u00bbn\u00fc, ya da bir ya\u015fant\u0131y\u0131 yorumlamas\u0131, ya da \u00f6rne\u011fin \u00fclkesinin h\u00fck\u00fcmdar\u0131n\u0131n bir zaferini Davud’un ilahilerinin y\u00fcce. ayd\u0131nl\u0131\u011f\u0131na yat\u0131rarak yorumlamas\u0131, her seferinde \u00f6ylesine c\u00fcretk\u00e2rcad\u0131r ki, bunun kar\u015f\u0131s\u0131nda bir filologun sa\u00e7\u0131n\u0131 ba\u015f\u0131n\u0131 yolas\u0131 gelir. Ya \u015evabistanl\u0131 Pietistler ve ba\u015fka s\u0131\u011f\u0131rlar, kendi varl\u0131klar\u0131n\u0131n zavall\u0131 s\u0131radanl\u0131\u011f\u0131n\u0131 ve ah\u0131r kokusunu, \u00abtanr\u0131n\u0131n eli\u00bbyle bir \u00abkutsanm\u0131\u015fl\u0131k\u00bb, bir \u00abtakdir-i ilahi\u00bb, bir \u00absal\u00e2h tecr\u00fcbesi\u00bb mucizesine d\u00f6n\u00fc\u015ft\u00fcr\u00fcverdiklerinde ne yaps\u0131n filolog! D\u00fcr\u00fcstl\u00fck bir yana, bunlarda en al\u00e7akg\u00f6n\u00fcll\u00fc bir nebze, d\u00fc\u015f\u00fcncelilik olsayd\u0131, bu yorumcular, tanr\u0131n\u0131n el becerisini b\u00f6ylesine k\u00f6t\u00fcye kullanmalar\u0131ndaki \u00e7ocuksu hilebazl\u0131\u011f\u0131 g\u00f6rmek zorunda kal\u0131rlard\u0131. Bundan da az bir nebze sayg\u0131l\u0131l\u0131k sahibi olsayd\u0131k, nezlemizi iyile\u015ftiren, ya da tam f\u0131rt\u0131na patlayacakken, bizi zaman\u0131nda bir arabaya yeti\u015ftiren tanr\u0131n\u0131n, bize \u00f6ylesine sa\u00e7ma bir tanr\u0131 olarak gelmesi gerekirdi ki, varolsayd\u0131 bile, ki\u015finin onu defetmesi gerekirdi. Hademe olarak tanr\u0131, posta memuru olarak tanr\u0131, takvim d\u00fczenleyicisi olarak tanr\u0131, \u2014temelde, her t\u00fcrl\u00fc raslant\u0131n\u0131n en budalaca t\u00fcr\u00fc i\u00e7in bir s\u00f6zc\u00fck… \u00abTanr\u0131sal \u00f6ng\u00f6r\u00fc\u00bb, bug\u00fcn \u00abe\u011fitilmi\u015f Almanya\u00bbda yakla\u015f\u0131k her \u00fc\u00e7 insandan birinin h\u00e2l\u00e2 inand\u0131\u011f\u0131 bi\u00e7imiyle, tanr\u0131ya kar\u015f\u0131, daha g\u00fc\u00e7l\u00fcs\u00fc hi\u00e7 d\u00fc\u015f\u00fcn\u00fclemeyecek bir itiraz olu\u015ftururdu. Almanlara kar\u015f\u0131 bir itiraz olu\u015fturdu\u011fu ise, kesin!…<\/p>\n

53.
\u2014Bir konuda \u015fehit verilmi\u015f olmas\u0131, o konunun do\u011frulu\u011fu i\u00e7in bir\u015fey kan\u0131tlamaktan \u00f6ylesine uzakt\u0131r ki, herhangi bir \u015fehidin herhangi bir zaman do\u011fruluk ile herhangi bir al\u0131\u015fveri\u015fi oldu\u011funu yads\u0131mak geliyor i\u00e7imden. Bir \u015fehidin do\u011fru sayd\u0131klar\u0131n\u0131 d\u00fcnyan\u0131n kafas\u0131na vuru\u015f bi\u00e7imi bile \u00f6ylesine d\u00fc\u015f\u00fck bir zihinsel d\u00fcr\u00fcstl\u00fck d\u00fczeyi, \u00abdo\u011fruluk\u00bb sorunu konusunda \u00f6ylesine bir g\u00fcd\u00fckl\u00fck dilegetirir ki, ki\u015finin bir \u015fehidin s\u00f6yledi\u011finin yanl\u0131\u015f oldu\u011funu kan\u0131tlamas\u0131 bile gerekmez. Do\u011fruluk, birinin sahip oldu\u011fu ve bir ba\u015fkas\u0131n\u0131n da sahibi olmad\u0131\u011f\u0131 bir\u015fey de\u011fildir : do\u011fruluk konusunda olsa olsa k\u00f6yl\u00fcler ya da Luther t\u00fcr\u00fc k\u00f6yl\u00fc havarileri b\u00f6yle d\u00fc\u015f\u00fcnebilir. \u015eundan emin olunabilir ki, tinsel konulardaki vicdan d\u00fczeyi ne denli y\u00fcksekse, bu konulardaki al\u00e7akg\u00f6n\u00fcll\u00fcl\u00fck, g\u00f6n\u00fcll\u00fcl\u00fck, o denli b\u00fcy\u00fck olacakt\u0131r. Be\u015f \u015fey bilmek, ve nazik bir bi\u00e7imde, ba\u015fka \u015feylerin bilgisini geri \u00e7evirmek. \u00abDo\u011fruluk\u00bb, bu s\u00f6zc\u00fc\u011f\u00fcn, her peygamberin, her mezhep\u00e7inin, her \u00f6zg\u00fcr tinlinin, her sosyalistin, her kilise adam\u0131n\u0131n anlad\u0131\u011f\u0131 anlam\u0131yla, k\u00fc\u00e7\u00fck, en k\u00fc\u00e7\u00fck bir do\u011frunun bulunmas\u0131 i\u00e7in bile gerekli tinsel yeti\u015fme ve kendini a\u015fman\u0131n daha ba\u015flang\u0131c\u0131nda olunmad\u0131\u011f\u0131n\u0131n tam bir kan\u0131t\u0131d\u0131r. \u2014\u015eehit olarak \u00f6lmek, arada s\u00f6yleyelim, tarih i\u00e7in b\u00fcy\u00fck bir \u015fanss\u0131zl\u0131k olmu\u015ftur: bu, ba\u015ftan \u00e7\u0131karm\u0131\u015ft\u0131r. B\u00fct\u00fcn ahmaklar\u0131n, bu arada kad\u0131nlar\u0131n ve halk\u0131n da \u00e7\u0131kard\u0131\u011f\u0131 sonu\u00e7; birisi onun u\u011fruna \u00f6ld\u00fc diye (ya da, hatta, ilk Hristiyanl\u0131ktaki gibi \u00f6l\u00fcme susam\u0131\u015fl\u0131k-salg\u0131nlar\u0131 yaratt\u0131 diye), bir konunun \u00f6neminin ortaya \u00e7\u0131kt\u0131\u011f\u0131 sonucu, \u2014bu sonu\u00e7, incelenmeye, inceleyici ve dikkatli tine, \u00f6l\u00e7\u00fclmez derecede ket vurmu\u015ftur. \u015eehitler, do\u011frulu\u011fa zarar vermi\u015flerdir. Bug\u00fcn bile, en s\u0131radan tarikat\u00e7\u0131l\u0131\u011f\u0131n sayg\u0131n bir san elde etmesi i\u00e7in tek bir kaba kovu\u015fturmaya u\u011framas\u0131 yetiyor. \u2014Ne yani? birisi onun i\u00e7in ya\u015fam\u0131 terkediyor diye, bir\u015feyin de\u011ferinde bir de\u011fi\u015fiklik mi meydana geliyor? \u2014Sayg\u0131n hale gelmi\u015f bir yan\u0131lg\u0131, bir ek ayart\u0131c\u0131 etki kazanm\u0131\u015f bir yan\u0131lg\u0131d\u0131r : san\u0131yor musunuz ki, siz Tanr\u0131bilimci Efendiler, yalanlar\u0131n\u0131z i\u00e7in \u015fehitler yaratman\u0131za izin verece\u011fiz? \u2014Bir konunun ge\u00e7erli\u011fini ortadan kald\u0131rman\u0131n yolu, onu sayg\u0131yla rafa kald\u0131rmakt\u0131r, \u2014tanr\u0131bilimcileri ortadan kald\u0131rman\u0131n yolu da budur… B\u00fct\u00fcn kovu\u015fturucular\u0131n d\u00fcnya – tarihsel budalal\u0131klar\u0131, tam da d\u00fc\u015fman\u0131 olduklar\u0131 konuya sayg\u0131nl\u0131k g\u00f6r\u00fcn\u00fcm\u00fcn\u00fc kendi elleriyle kazand\u0131rmalar\u0131d\u0131r, \u2014ona \u015fehitli\u011fin ola\u011fan\u00fcst\u00fc \u00e7ekicili\u011fini hediye etmekle… Bug\u00fcn bile, kad\u0131nlar, bir yan\u0131lg\u0131n\u0131n \u00f6n\u00fcnde diz \u00e7\u00f6k\u00fcyorlar, \u00e7\u00fcnk\u00fc birisi onlara birisinin bunun i\u00e7in \u00e7arm\u0131hta \u00f6ld\u00fc\u011f\u00fcn\u00fc s\u00f6ylemi\u015f. Ya peki \u00e7arm\u0131h bir kan\u0131tlama m\u0131d\u0131r \u2014 \u2014 Bu konuda ise, tek biri var, b\u00fct\u00fcn bu konularda as\u0131l s\u00f6z\u00fc s\u00f6yleyen, binlerce y\u0131ld\u0131r s\u00f6ylenmesi gerekli s\u00f6zleri s\u00f6yleyen, \u2014 Zerd\u00fc\u015ft.
Kanla i\u015faretler yazarlar y\u00fcr\u00fcd\u00fckleri yolda, ahmakl\u0131klar\u0131 da onlara \u00f6\u011fretir ki, ki\u015fi kanla hakikati kan\u0131tlar.
Oysa kan, en k\u00f6t\u00fc tan\u0131\u011f\u0131d\u0131r hakikatin; kan, en saf \u00f6\u011fretiyi bile zehirler, y\u00fcrek \u00e7\u0131lg\u0131nl\u0131\u011f\u0131na, y\u00fcrek nefretine d\u00f6n\u00fc\u015ft\u00fcr\u00fcr.
Ve birisi \u00f6\u011fretisi i\u00e7in ate\u015fin i\u00e7inden ge\u00e7se, \u2014neyi kan\u0131tlar ki bu? \u00c7ok daha \u00f6nemlisi, kendi yang\u0131n\u0131ndan kendi \u00f6\u011fretisinin \u00e7\u0131kmas\u0131.<\/p>\n

54.
Ki\u015fi aldanmaya kap\u0131lmamal\u0131: b\u00fcy\u00fck tinliler, ku\u015fkucudurlar. Zerd\u00fc\u015ft bir ku\u015fkucudur. G\u00fc\u00e7l\u00fcl\u00fck, tinin kuvvetinden ve \u00fcstkuvvetinden gelen \u00f6zg\u00fcrl\u00fck, kendini skepsis yoluyla kan\u0131tlar. Kan\u0131lara varm\u0131\u015f insanlar, de\u011ferlilik ve de\u011fersizlik konusunda s\u00f6z konusu bile olmazlar Kan\u0131lar tutsakl\u0131klard\u0131r. \u015eu, yeterince uza\u011f\u0131 g\u00f6remez; bu, kendi alt\u0131n\u0131 g\u00f6remez : oysa de\u011fer ve de\u011fersizlik konusunda s\u00f6z sahibi olmak i\u00e7in, ki\u015finin be\u015fy\u00fcz kan\u0131y\u0131 kendi alt\u0131nda g\u00f6rmesi gerekir, \u2014 ard\u0131nda g\u00f6rmesi gerekir… Bir tin, b\u00fcy\u00fck \u015feyler istiyorsa; bunlara ula\u015fman\u0131n yolunu da istiyorsa, zorunlu olarak ku\u015fkucudur. Her t\u00fcrl\u00fc kan\u0131dan ba\u011f\u0131ms\u0131zl\u0131k, g\u00fc\u00e7l\u00fcl\u00fc\u011fe aittir, \u00f6zg\u00fcrce g\u00f6rebilmeye… B\u00fcy\u00fck tutku, bu tinin varl\u0131\u011f\u0131n\u0131n temeli ve g\u00fcc\u00fc, kendi oldu\u011fundan daha ayd\u0131nl\u0131k, daha despot\u00e7a, onun b\u00fct\u00fcn d\u00fc\u015f\u00fcn g\u00fcc\u00fcn\u00fc eline al\u0131r; kut-d\u0131\u015f\u0131 ara\u00e7lar i\u00e7in bile y\u00fcreklendirir; belirli ko\u015fullarda kan\u0131lar edinmesine bile izin verir. Ara\u00e7 olarak kan\u0131lar: ki\u015fi bir\u00e7ok \u015feye bir kan\u0131 arac\u0131l\u0131\u011f\u0131yla ula\u015f\u0131r. B\u00fcy\u00fck tutku, kan\u0131lar\u0131 kullan\u0131r, harcar; onlara boyun-e\u011fmez, \u2014bilir, kendisinin egemen oldu\u011funu. \u2014Ters taraftan : \u0130nanma gereksinimi, herhangi bir ko\u015fulsuz Evet ya da Hay\u0131r gereksinimi, Carlyle’c\u0131l\u0131k, bir zay\u0131fl\u0131k gereksinimidir, inan\u00e7l\u0131 insan, her t\u00fcrden \u00abinanan\u00bb, zorunlu olarak ba\u011f\u0131ml\u0131 insand\u0131r, \u2014 kendini ama\u00e7 olarak koyamayan, genel olarak kendi kendinden hareketle ama\u00e7 koyamayan biri, \u00abM\u00fcmin\u00bb, kendine ait de\u011fildir, o ancak ara\u00e7 olabilir, onun kullan\u0131lmas\u0131 gerekir, kendisini kullanacak birisini gerekser. Onun i\u00e7g\u00fcd\u00fcs\u00fc, bir kendiliksizle\u015fme ahlak\u0131na en b\u00fcy\u00fck onuru tan\u0131r: her\u015fey, onu bu ahlaka ba\u011flar \u2014kurnazl\u0131\u011f\u0131, deneyimi, kendini be\u011fenmi\u015fli\u011fi. Her inanc\u0131n kendisi, bir kendiliksizle\u015fme, bir kendine yabanc\u0131la\u015fma ifadesidir… B\u00fcy\u00fck \u00e7o\u011funluk i\u00e7in zorlanman\u0131n; y\u00fcksek bir anlamda k\u00f6lelik gibi bir kendi d\u0131\u015flar\u0131ndan onlar\u0131 ba\u011flayan ve yerlerinde tutan d\u00fczenleyicinin ne denli gerekli oldu\u011fu; k\u00f6leli\u011fin de, isteme yetisi zay\u0131f insan\u0131n, \u00f6zellikle kad\u0131n\u0131n serpilip ba\u015far\u0131l\u0131 olmas\u0131n\u0131n ilk ve. son ko\u015fulu oldu\u011fu g\u00f6z \u00f6n\u00fcne getirilirse, o zaman, kan\u0131lar da, \u00abinan\u00e7\u00bb da, anla\u015f\u0131l\u0131r. Kan\u0131l\u0131 insan, belkemi\u011fini kan\u0131da bulur. Bir\u00e7ok \u015feyi. g\u00f6rmemek, hi\u00e7bir konuda yans\u0131z olmamak, her konuda yanda\u015fl\u0131k etmek, b\u00fct\u00fcn de\u011ferler konusunda kesinkes ve zorunlu bir optik sahibi olmak \u2014bunlar, b\u00f6yle bir t\u00fcr insan\u0131n genel olarak varolabilmesini belirleyen ko\u015fullard\u0131r. Oysa, bu ko\u015fullarda, bu t\u00fcr insan, do\u011fruluklu insan\u0131n\u2014do\u011frulu\u011fun kendisinin kar\u015f\u0131t\u0131, d\u00fc\u015fman\u0131d\u0131r… inanan, neyin \u00abdo\u011fru\u00bb oldu\u011fu neyin olmad\u0131\u011f\u0131 sorusu i\u00e7in herhangi bir vicdan sahibi olmakta \u00f6zg\u00fcr de\u011fildir: bu noktada d\u00fcr\u00fcst olsayd\u0131, bu onun bat\u0131\u015f\u0131 olurdu Patolojik olarak belirlenmi\u015f opti\u011fi, kan\u0131ya varm\u0131\u015f ki\u015fiyi fanatik haline sokar \u2014Savonarola, Luther, Rousseau, Robespierre, Saint – Simon\u2014 g\u00fc\u00e7l\u00fc, \u00f6zg\u00fcrle\u015fmi\u015f tinin kar\u015f\u0131t tipi. Ama, bu hasta tinlerin, bu kavramsal saral\u0131lar\u0131n b\u00fcy\u00fck g\u00f6steri\u015flilikleri, b\u00fcy\u00fck kitle \u00fczerinde etkili olur,\u2014fanatikler pitoresktirler, insanl\u0131k da nedenler i\u015fitmekten \u00e7ok, g\u00f6steri seyretmekten ho\u015flan\u0131r…<\/p>\n

55.
\u2014Kan\u0131n\u0131n, \u00abinanma\u00bbn\u0131n psikolojisinde bir ad\u0131m daha. Kan\u0131lar do\u011frulu\u011fun yalanlardan daha b\u00fcy\u00fck d\u00fc\u015fmanlar\u0131 olmas\u0131n sak\u0131n, sorusunu g\u00f6ze al\u0131p ortaya at\u0131\u015f\u0131m, epeydir (\u0130nsanca, Pek \u0130nsanca, s. [331]). Bu kez de karar verici soruyu soruyorum: yalan ile kan\u0131 aras\u0131nda herhangi bir kar\u015f\u0131tl\u0131k var m\u0131? \u2014B\u00fct\u00fcn d\u00fcnya oldu\u011funa inan\u0131yor; ama b\u00fct\u00fcn d\u00fcnya daha nelere inanm\u0131yor ki! \u2014Herbir kan\u0131n\u0131n, kendi tarihi, ilk bi\u00e7imleri, denemeli yan\u0131lmal\u0131 kavranmalar\u0131 vard\u0131r: \u00f6nceleri uzun bir s\u00fcre hi\u00e7 de kan\u0131 de\u011filken, sonradan, daha da uzun bir s\u00fcre pek de kan\u0131 olmayan bir hale, en sonunda da kan\u0131 haline gelir. Acaba \u2014kan\u0131n\u0131n bu ilk kulu\u00e7kal\u0131k bi\u00e7imleri aras\u0131nda yalan da yok muydu? \u2014Bu arada gerekli olan da yaln\u0131zca ki\u015filerin de\u011fi\u015fmesiydi: Babada hen\u00fcz yalan olan, o\u011fulda kan\u0131 haline gelirdi. \u2014Yalan dedi\u011fim de \u015fudur: ki\u015finin, g\u00f6rd\u00fc\u011f\u00fc bir\u015feyi g\u00f6rmemi\u015f olmay\u0131 istemesi, g\u00f6rd\u00fc\u011f\u00fc bir\u015feyi \u00f6yle g\u00f6rmemi\u015f olmay\u0131 istemesi: yalan\u0131n tan\u0131k \u00f6n\u00fcnde ya da tan\u0131ks\u0131z olmas\u0131 \u00f6nemli de\u011fildir. En yayg\u0131n yalan, ki\u015finin kendi kendine s\u00f6yledi\u011fi yaland\u0131r; ba\u015fkalar\u0131na yalan s\u00f6ylemek, g\u00f6receli olarak ender bir durumdur. \u2014imdi, bu g\u00f6rm\u00fc\u015f oldu\u011funu g\u00f6rmemi\u015f olmay\u0131 istemek, onu \u00f6yle g\u00f6rmemi\u015f olmay\u0131 istemek, herhangi bir anlamda yantutman\u0131n neredeyse ilk ko\u015fuludur: yan tutan insan, zorunlukla yalanc\u0131 hale gelir. Alman tarih yaz\u0131m\u0131n\u0131n bir kan\u0131s\u0131, \u00f6rne\u011fin, Roma’n\u0131n bir despotluk y\u00f6netimi oldu\u011fu, Germenlerin de \u00f6zg\u00fcrl\u00fck havas\u0131n\u0131 d\u00fcnyaya getirenler oldu\u011fudur: bu kan\u0131yla bir yalan aras\u0131nda ne fark var? Ki\u015fi niye h\u00e2l\u00e2 \u015fa\u015f\u0131yor ki, b\u00fct\u00fcn yanda\u015fl\u0131klar\u0131n, bu arada Alman tarih\u00e7ilerin de, i\u00e7g\u00fcd\u00fcyle, ahlak\u0131n b\u00fcy\u00fck s\u00f6zlerini a\u011f\u0131zlar\u0131na almalar\u0131na, \u2014ahlak\u0131n, bu t\u00fcr yanl\u0131 insan\u0131n ona her an gereksinimi oldu\u011fundan dolay\u0131 varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fcne? \u2014 \u00abBiz bu kan\u0131day\u0131z: b\u00fct\u00fcn d\u00fcnya \u00f6n\u00fcnde onu y\u00fckleniyoruz, onun i\u00e7in ya\u015f\u0131yor, onun i\u00e7in \u00f6l\u00fcyoruz,\u2014 kan\u0131lar\u0131 olan her\u015feye sayg\u0131!\u00bb \u2014Buna benzer \u015feyleri Antisemitlerin bile a\u011f\u0131zlar\u0131ndan i\u015fittim. Tersine, Efendiler! Bir Antisemit, bir ilkeden \u00e7\u0131karak yalan s\u00f6yl\u00fcyor diye hi\u00e7 de daha sayg\u0131n hale gelmez… Rahipler bu konularda daha incedirler ve bir kan\u0131n\u0131n kavram\u0131nda ilkesel, \u00e7\u00fcnk\u00fc ama\u00e7 i\u00e7in gerekli bir yalanc\u0131l\u0131\u011f\u0131n bulundu\u011fu itiraz\u0131n\u0131 gayet iyi anlayarak, bununla kar\u015f\u0131la\u015f\u0131nca, Yahudilerden bu yana, \u00abtanr\u0131\u00bb, \u00abtanr\u0131n\u0131n iradesi\u00bb, \u00abtanr\u0131n\u0131n vahiyi\u00bb kavram\u0131n\u0131 ortaya s\u00fcrme kurnazl\u0131\u011f\u0131n\u0131 g\u00f6stermi\u015flerdir. Kant bile, Kesin Buyru\u011fu’yla, ayn\u0131 yolu tuttu: bu noktada onun Ak\u0131l’\u0131 Pratik hale geldi. \u2014\u00d6yle sorular vard\u0131r ki, bunlar\u0131n do\u011frulu\u011fu ve do\u011fru olmamas\u0131 konusunda karar vermek insan\u0131n elinde de\u011fildir; b\u00fct\u00fcn y\u00fcksek sorular, b\u00fct\u00fcn y\u00fcksek de\u011fer sorunlar\u0131, insan akl\u0131n\u0131n \u00f6tesindedir… Akl\u0131n s\u0131n\u0131rlar\u0131n\u0131 kavramak \u2014 budur ilkin sahici felsefe… Tanr\u0131 insana niye vahiy indirdi? Tanr\u0131 gereksiz, bo\u015f bir i\u015f yapabilir mi? insan kendili\u011finden iyi ve k\u00f6t\u00fcn\u00fcn ne oldu\u011funu bilemez, tanr\u0131 bu y\u00fczden ona kendi iradesini g\u00f6sterdi… \u00c7\u0131kar\u0131lacak ders: rahip yalan s\u00f6ylemiyordur, \u2014onun s\u00f6z konusu etti\u011fi \u015feyler \u00fczerine \u00abdo\u011fru\u00bb ya da \u00abdo\u011fru de\u011fil\u00bb sorular\u0131, yalan s\u00f6ylemeye hi\u00e7 mi hi\u00e7 elvermez. \u00c7\u00fcnk\u00fc yalan s\u00f6yleyebilmek i\u00e7in, burada neyin do\u011fru oldu\u011funa karar verebilmek gerekir. Oysa insan tam da bunu yapamaz; b\u00f6ylece, rahip tanr\u0131n\u0131n s\u00f6zc\u00fcs\u00fcd\u00fcr sadece \u2014B\u00f6ylesine bir rahip\u00e7e ak\u0131ly\u00fcr\u00fctme hi\u00e7 de yaln\u0131zca Yahudice ve Hristiyanca de\u011fildir; yalan s\u00f6yleme hakk\u0131 ve \u00abvahiy\u00bb kurnazl\u0131\u011f\u0131, rahip tipine ait bir \u00f6zelliktir, d\u00e9cadence, rahipleri kadar putatapanlar\u0131n rahiplerine de (\u2014putatapanlar, ya\u015fama Evet diyenlerdir, onlar i\u00e7in \u00abtanr\u0131\u00bb, b\u00fct\u00fcn \u015feylerin b\u00fcy\u00fck Evet’idir). \u2014\u00abYasa\u00bb, \u00abtanr\u0131n\u0131n iradesi\u00bb, \u00abkutsal kitap\u00bb, \u00abilham\u00bb \u2014hepsi yaln\u0131zca, rahibin g\u00fcce ula\u015fmak i\u00e7in, g\u00fcc\u00fcn\u00fc ayakta tutmak i\u00e7in gereksedi\u011fi ko\u015fullar\u0131 niteleyen s\u00f6zc\u00fckler,\u2014bu kavramlar b\u00fct\u00fcn rahip \u00f6rg\u00fctlerinin, b\u00fct\u00fcn rahip\u00e7e ya da felsefi – rahip\u00e7e iktidar kurulu\u015flar\u0131n\u0131n temelinde yatar. \u00abKutsal yalan\u00bb \u2014Konfi\u00e7yus’a, Manu Yasalar Kitab\u0131’na, Muhammed’e, Hristiyan Kilisesine ortakt\u0131r \u2014 : Platon’da da eksik de\u011fildir. \u00abHakikat burada\u00bb : bu s\u00f6ylenince, orada bir rahip, yalan s\u00f6yl\u00fcyor demektir…<\/p>\n

56.
\u2014Sonunda \u00f6nemli olan, hangi ama\u00e7 i\u00e7in yalan s\u00f6ylendi\u011fidir. Hristiyanl\u0131kta \u00abkutsal\u00bb ama\u00e7lar\u0131n eksik olmas\u0131d\u0131r, benim onun ara\u00e7lar\u0131na itiraz\u0131m. Yaln\u0131zca fena ama\u00e7lar: ya\u015fam\u0131n zehirlenmesi, yalanlanmas\u0131, yads\u0131nmas\u0131, bedenin horg\u00f6r\u00fclmesi, insan\u0131n g\u00fcnah kavram\u0131 yoluyla de\u011fersizle\u015ftirilmesi ve kendi kendini karg\u0131\u015flar hale getirilmesi \u2014 dolay\u0131s\u0131yla, ara\u00e7lar\u0131 da fena. \u2014 Manu Yasalar Kitab\u0131’n\u0131 tam tersi bir duyguyla okuyorum, kar\u015f\u0131la\u015ft\u0131r\u0131lamaz \u00f6l\u00e7\u00fcde tinsel ve \u00fcst\u00fcn bir yap\u0131t, ki bunun ad\u0131n\u0131 \u0130ncil’inkiyle birlikte anmak bile tine kar\u015f\u0131 bir g\u00fcnah olurdu. Ki\u015fi hemen sezinliyor: bu kitab\u0131n ard\u0131nda, i\u00e7inde, ger\u00e7ek bir felsefe var, yaln\u0131zca k\u00f6t\u00fc kokulu bir hahaml\u0131k Ve bat\u0131l inan\u00e7 Yahudili\u011fi de\u011fil, \u2014en \u015f\u0131mar\u0131k psikolog bile di\u015fine g\u00f6re bir\u015fey buluyor i\u00e7inde En \u00f6nemlisi de, bu kitapla her t\u00fcrden \u0130ncil aras\u0131ndaki temel fark: soylu katmanlar, filozoflar ve sava\u015f\u00e7\u0131lard\u0131r burada, bu kitapla ellerini s\u00fcr\u00fcn\u00fcn \u00fcst\u00fcnde tutanlar; heryerde soylu de\u011ferler, bir tamamlanm\u0131\u015fl\u0131k duygusu, ya\u015fama bir Evet, zafer kutlayan bir kendisinden ve ya\u015fam\u0131ndan ho\u015fnutluk duygusu, \u2014 g\u00fcne\u015f par\u0131ld\u0131yor b\u00fct\u00fcn kitab\u0131n \u00fcst\u00fcnde. \u2014Hristiyanl\u0131\u011f\u0131n konu edinerek kendi dibi bulunmaz baya\u011f\u0131l\u0131\u011f\u0131n\u0131 sa\u00e7t\u0131\u011f\u0131 \u015feyler, \u00f6rne\u011fin \u00e7ocuk yapma, kad\u0131n, evlilik, burada ciddiyetle, sayg\u0131yla, sevgi ve g\u00fcvenle ele al\u0131n\u0131yor. Asl\u0131nda, nas\u0131l oluyor da \u00e7ocuklar\u0131n ve kad\u0131nlar\u0131n eline, i\u00e7inde \u015fu a\u015fa\u011f\u0131lay\u0131c\u0131 s\u00f6z\u00fcn bulundu\u011fu kitab\u0131 verebiliyoruz: \u00abfahi\u015felik y\u00fcz\u00fcnden herkesin kendi kar\u0131s\u0131 ve herkesin kendi erke\u011fi olsun : \u015fehvet \u00e7ekmektense g\u00f6r\u00fcc\u00fcye \u00e7\u0131kmak evl\u00e2d\u0131r\u00bb? Ve insan\u0131n do\u011fu\u015fu, immaculata conceptio kavram\u0131yla Hristiyanla\u015ft\u0131r\u0131ld\u0131k\u00e7a, yani kirletildik\u00e7e, ki\u015fi h\u00e2l\u00e2 Hristiyan olmay\u0131 s\u00fcrd\u00fcrebilir mi?… Manu Yasalar Kitab\u0131’ndan ba\u015fka, kad\u0131na onca incelikli ve iyilikli \u015feylerin s\u00f6ylendi\u011fi bir kitap bilmiyorum; bu ya\u015fl\u0131 k\u0131rsakall\u0131lar ve kutsal ki\u015filer, kad\u0131nlara kar\u015f\u0131 belki de a\u015f\u0131lmam\u0131\u015f nezakette bir davran\u0131\u015f bi\u00e7imine sahipler. Bir yerde, \u015f\u00f6yle deniyor: \u00abKad\u0131n a\u011fz\u0131, k\u0131z g\u00f6\u011fs\u00fc, \u00e7ocuk duas\u0131, kurban duman\u0131, bunlar herzamah temizdir.\u00bb Bir ba\u015fka yer: \u00abg\u00fcne\u015fin \u0131\u015f\u0131\u011f\u0131ndan, ine\u011fin g\u00f6lgesinden, havadan, sudan, ate\u015ften ve bir k\u0131z\u0131n nefesinden daha temiz \u015fey yoktur.\u00bb Son bir yer \u2014belki de. kutsal bir yalan, ayn\u0131 zamanda\u2014: \u00abg\u00f6vdenin, g\u00f6bek \u00fcst\u00fcndeki b\u00fct\u00fcn delikleri temiz, b\u00fct\u00fcn alt\u0131ndakiler de pistir. Yaln\u0131zca k\u0131zlar\u0131n b\u00fct\u00fcn bedeni temizdir.\u00bb<\/p>\n

57.
Ki\u015fi, Hristiyanca amac\u0131 bir kez Manu Yasalar Kitab\u0131’n\u0131n amac\u0131yla kar\u015f\u0131la\u015ft\u0131r\u0131p \u00f6l\u00e7\u00fcnce, Hristiyan ara\u00e7lar\u0131n in flagranti kut-d\u0131\u015f\u0131l\u0131\u011f\u0131n\u0131 yakalay\u0131veriyor, \u2014bu kocaman ama\u00e7 kar\u015f\u0131tl\u0131\u011f\u0131n\u0131n \u00fcst\u00fcne g\u00fc\u00e7l\u00fc bir \u0131\u015f\u0131k tutunca. Hristiyanl\u0131\u011f\u0131 ele\u015ftirenlerin elinde de\u011fildir onu horg\u00f6r\u00fclesi bir\u015fey haline sokmak. \u2014Manu gibi bir Yasalar Kitab\u0131, her iyi yasa kitab\u0131n\u0131n izledi\u011fi yolla ortaya \u00e7\u0131kar: uzun y\u00fczy\u0131llar\u0131n deneyimini, kurnazl\u0131\u011f\u0131n\u0131 ve deneysel ahlak\u0131n\u0131 \u00f6zetler; defteri kapat\u0131r, art\u0131k bir\u015fey yaratmaz. Bu t\u00fcr bir hukuksal metinle\u015fmenin \u00f6n ko\u015fulu, yava\u015f yava\u015f ve pahal\u0131 bir bi\u00e7imde kazan\u0131lm\u0131\u015f bir hakikate yetke yaratma ara\u00e7lar\u0131n\u0131n, bu hakikati kan\u0131tlamak i\u00e7in gerekli ara\u00e7lardan temelden farkl\u0131 oldu\u011funun sezgisidir. Bir yasa kitab\u0131 hi\u00e7bir zaman bir yasan\u0131n yararlar\u0131n\u0131, temellerini, ortaya \u00e7\u0131k\u0131\u015f tarihinin nedenselli\u011fini anlatmaz : bunu yapsayd\u0131, yasaya boyune\u011filmesinin \u00f6nko\u015fulu olan buyurucu tondan, \u00ab…mal\u0131s\u0131n\u00bbdan taviz vermi\u015f olurdu. Sorun da tam buradad\u0131r. \u2014Bir halk\u0131n geli\u015fmesinin belirli bir noktas\u0131nda, o halk\u0131n en geni\u015f bak\u0131\u015fl\u0131, yani geriyi ve ileriyi en iyi g\u00f6ren metni, ya\u015famda uyulmas\u0131 gereken \u2014yani ancak ona uyularak yasana bilecek \u2014 deneyimi, olmu\u015f-bitmi\u015f, tamamlanm\u0131\u015f ilan eder. Hedefi, deney \u00e7a\u011flar\u0131n\u0131n ve k\u00f6t\u00fc deneyiminin sonu\u00e7lar\u0131n\u0131, olabildi\u011fince zengin ve tam olarak ortaya koymakt\u0131r. Bu y\u00fczden, art\u0131k her\u015feyden \u00f6nce ka\u00e7\u0131n\u0131lmas\u0131 gereken, de\u011ferlerin daha da ileri denenmesi; ak\u0131\u015fkan, belirsiz durumlar\u0131n\u0131n s\u00fcr\u00fcp gitmesi, de\u011ferlerin in infmitum s\u0131nanmas\u0131, se\u00e7ilmesi, ele\u015ftirilmesidir. Buna kar\u015f\u0131 \u00e7ifte bir duvar \u00f6r\u00fcl\u00fcr: \u0130lkin vahiy duvar\u0131; yani bu yasalar\u0131n ak\u0131lsall\u0131\u011f\u0131n\u0131n, insandan kaynaklanmad\u0131\u011f\u0131, yava\u015f yava\u015f ve s\u0131naya yan\u0131la aran\u0131p bulunmad\u0131\u011f\u0131, tersine, tanr\u0131sal bir kaynaktan, b\u00fct\u00fcn, tamamlanm\u0131\u015f, tarihsiz olarak, bir arma\u011fan olarak, bir mucize olarak, salt bildirilmi\u015f oldu\u011fu iddias\u0131… Sonra da, gelenek duvar\u0131; yani, yasan\u0131n zaten en eski zamanlardan beri varoldu\u011fu, ondan \u015f\u00fcphe etmenin, atalara sayg\u0131s\u0131zl\u0131k etmek, su\u00e7 i\u015flemek oldu\u011fu iddias\u0131. Yasan\u0131n yetkesi, kendisini \u015fu savlarla temellendirir: Tanr\u0131 yasay\u0131 vermi\u015f, atalar da onu ya\u015fam\u0131\u015flard\u0131r. \u2014B\u00f6yle bir i\u015flemin y\u00fcksek ak\u0131lsall\u0131\u011f\u0131, do\u011fru oldu\u011fu tan\u0131nm\u0131\u015f (yani \u00e7ok s\u0131k\u0131 bir elekten ge\u00e7irilmi\u015f upuzun bir deneyim yoluyla kan\u0131tlanm\u0131\u015f ) ya\u015fam bi\u00e7imi kar\u015f\u0131s\u0131nda, bilinci, ad\u0131m ad\u0131m geriletmek hedefini g\u00fcder: \u00f6yle ki, tam bir i\u00e7g\u00fcd\u00fc otomatizmine \u2014ya\u015fam sanat\u0131ndaki her t\u00fcrden ustal\u0131\u011f\u0131n, her t\u00fcrden yetkin ligin bu \u00f6nko\u015fuluna\u2014 ula\u015f\u0131ls\u0131n. Ortaya Manu t\u00fcr\u00fcnden bir yasa kitab\u0131 koymak demek, halk\u0131 bundan b\u00f6yle usta olmaya, yetkin olmaya y\u00f6neltmek demektir, \u2014en y\u00fcksek ya\u015fam sanat\u0131na \u00f6zendirmek. Bunun i\u00e7in de ya\u015fam\u0131n bilin\u00e7siz hale getirilmesi gerekir: bu, her kutsal yalan\u0131n amac\u0131d\u0131r. Kastlar d\u00fczeni, en \u00fcst, egemen yasa, yaln\u0131zca en \u00fcst d\u00fczeyde bir do\u011fa d\u00fczeninin, do\u011fa yasall\u0131\u011f\u0131n\u0131n kutsalla\u015ft\u0131r\u0131lmas\u0131d\u0131r; bunun \u00fczerinde de hi\u00e7bir tikel istemin, hi\u00e7bir \u00abmodern d\u00fc\u015f\u00fcnce \u00bbnin s\u00f6z\u00fc ge\u00e7mez. Her sa\u011fl\u0131kl\u0131 toplumda, kendilerini kar\u015f\u0131l\u0131kl\u0131 belirleyerek, fizyolojik olarak ayr\u0131\u015fm\u0131\u015f y\u00f6nelimleri olan \u00fc\u00e7 tip belirginle\u015fir; bunlardan her birinin kendi sa\u011fl\u0131kl\u0131l\u0131k ko\u015fullar\u0131, kendi \u00e7al\u0131\u015fma alan\u0131, kendi yetkinlik duygusu ve ustal\u0131k t\u00fcr\u00fc vard\u0131r. Manu de\u011fil, do\u011fad\u0131r a\u011f\u0131rl\u0131kl\u0131 olarak tinsel olanlar\u0131, a\u011f\u0131rl\u0131kl\u0131 olarak kas ve sinir konumlar\u0131 g\u00fc\u00e7l\u00fc olanlar\u0131 ve ne birinde ne de \u00f6tekinde sivrilmeyen \u00fc\u00e7\u00fcnc\u00fcleri, ortalamalar\u0131 biribirlerinden ay\u0131ran, \u2014sonuncular b\u00fcy\u00fck \u00e7o\u011funluk, birinciler se\u00e7me az\u0131nl\u0131k. En \u00fcst.kast \u2014bunlara en azlar ad\u0131n\u0131 veriyorum\u2014, yetkinlerin kast\u0131 olarak en azlar\u0131n ayr\u0131cal\u0131kl\u0131 haklar\u0131na sahiptir: mutlulu\u011fu, g\u00fczelli\u011fi ve iyili\u011fi yery\u00fcz\u00fcnde temsil etmek, bu ayr\u0131cal\u0131klar aras\u0131ndad\u0131r. Ancak en tinsel insanlara izin verilmi\u015ftir, g\u00fczelli\u011fe sahip olmalar\u0131, g\u00fczel olmalar\u0131 i\u00e7in: iyilik, yaln\u0131zca onlarda zay\u0131fl\u0131k de\u011fildir. Pulchrum est paucorum hominum: iyilik bir ayr\u0131cal\u0131kt\u0131r. Buna kar\u015f\u0131l\u0131k, onlarda en az kabul edilecek \u015feyler, \u00e7irkin davran\u0131\u015flar ya da karamsar bir bak\u0131\u015f, \u00e7irkinle\u015ftiren bir g\u00f6zd\u00fcr\u2014, ya da \u015feylerin toptan g\u00f6r\u00fcn\u00fcmleri kar\u015f\u0131s\u0131nda bir k\u0131zg\u0131nl\u0131k. K\u0131zg\u0131nl\u0131k \u015fandala’n\u0131n ayr\u0131cal\u0131\u011f\u0131d\u0131r; ayn\u0131 \u015fekilde, karamsarl\u0131k da. \u00abD\u00fcnya yetkindir \u2014b\u00f6yle konu\u015fur tinsel olanlar\u0131n i\u00e7g\u00fcd\u00fcs\u00fc, Evetleyici i\u00e7g\u00fcd\u00fc \u2014: yetkin olmayan ne varsa, bizim alt\u0131m\u0131zdaki her\u015fey, mesafe, mesafe tutkusu, hatta \u015fandala’n\u0131n kendisi de bu yetkinli\u011fin birer par\u00e7as\u0131d\u0131r\u00bb En tinsel insanlar, en g\u00fc\u00e7l\u00fcler olarak, mutluluklar\u0131n\u0131, \u00f6tekilerin kendi bat\u0131\u015flar\u0131n\u0131 bulabilecekleri yerlerde bulurlar: labirentte, kendine ve ba\u015fkalar\u0131na sertlikte, denemede; onlar\u0131n hazz\u0131, kendi kendilerini zora ko\u015fmakta yatar: askerlik, onlarda do\u011fa olur, gereksinim olur, i\u00e7g\u00fcd\u00fc olur. Zor g\u00f6revi ayr\u0131cal\u0131k sayarlar, y\u00fcklerle oynamay\u0131, \u00f6tekileri dize getirmeyi, dinlenme…Bilgi \u2014bir askerlik bi\u00e7imi. \u2014Onlar, en sayg\u0131n insan t\u00fcr\u00fcd\u00fcr : bu, onlar\u0131n en ne\u015feli, en sevimli t\u00fcr olmalar\u0131n\u0131 d\u0131\u015far\u0131da b\u0131rakmaz. Onlar egemendirler, istediklerinden dolay\u0131 de\u011fil, varolduklar\u0131ndan dolay\u0131; onlar\u0131n elinde de\u011fildir, ikinciler olmak. \u2014 ikinciler: bunlar, hakk\u0131n bek\u00e7ileri, d\u00fczenin ve g\u00fcvenli\u011fin koruyucular\u0131d\u0131r, bunlar soylu sava\u015f\u00e7\u0131lard\u0131r; her\u015feyden \u00f6nce de Kral’d\u0131r bu; sava\u015f\u00e7\u0131n\u0131n, yarg\u0131c\u0131n ve yasay\u0131 ayakta tutan\u0131n en y\u00fcksek form\u00fcl\u00fc. \u0130kinciler, tinsellerin uygulay\u0131c\u0131lar\u0131d\u0131r, onlara en yak\u0131n olanlar, egemenlik i\u015finin kaba yanlar\u0131n\u0131 onlardan al\u0131p \u00fcstlenenler, \u2014onlar\u0131n izleyicileri, sa\u011f elleri, en iyi \u00f6\u011frencileri. \u2014B\u00fct\u00fcn bunlarda, bir kez daha s\u00f6yleyelim, hi\u00e7bir istenmi\u015flik, hi\u00e7bir \u00abyapma\u00bb yoktur; ba\u015fka t\u00fcr1\u00fc olan\u0131d\u0131r, yapma olan, \u2014o zaman da do\u011faya haks\u0131zl\u0131k yap\u0131l\u0131r…Kastlar d\u00fczeni, d\u00fczeyler d\u00fczeni, yaln\u0131zca ya\u015fam\u0131n kendi en \u00fcst yasas\u0131n\u0131 form\u00fcle eder; bu \u00fc\u00e7 tipin ay\u0131rdedilmeleri toplumun ayakta tutulmas\u0131 i\u00e7in, daha y\u00fcksek ve en y\u00fcksek tiplerin olanakl\u0131 k\u0131l\u0131nmas\u0131 i\u00e7in zorunludur, \u2014hak e\u015fitsizli\u011fidir, genel olarak haklar\u0131n varolmas\u0131n\u0131n ilk ko\u015fulu. \u2014Bir hak, bir ayr\u0131cal\u0131kt\u0131r. Kendi varl\u0131k t\u00fcr\u00fc i\u00e7inde, her birinin kendi ayr\u0131cal\u0131klar\u0131 vard\u0131r. Ortalamalar\u0131n ayr\u0131cal\u0131kl\u0131 haklar\u0131n\u0131 k\u00fc\u00e7\u00fcmsemeyelim. Y\u00fckseklere do\u011fru, ya\u015fam gittik\u00e7e sertle\u015fir, \u2014so\u011fuk artar, sorumluluk artar. Y\u00fcksek bir k\u00fclt\u00fcr, bir piramittir: ancak geni\u015f bir taban \u00fczerinde durabilir, ilk varsaymas\u0131 gereken, g\u00fc\u00e7l\u00fc ve sa\u011fl\u0131kl\u0131 olarak b\u00fct\u00fcnle\u015fmi\u015f bir ortalamal\u0131kt\u0131r. El i\u015fleri, ticaret, tar\u0131m, bilim, sanatlar\u0131n b\u00fcy\u00fck b\u00f6l\u00fcm\u00fc, tek s\u00f6zc\u00fckle meslek etkinliklerinin b\u00fct\u00fcn hepsi, ancak bir ortalama yapabilme ve arzulama ile ba\u011fda\u015f\u0131r; b\u00f6yle bir\u015fey, istisnalar aras\u0131nda yersiz d\u00fc\u015ferdi, bunun i\u00e7in gerekli olan i\u00e7g\u00fcd\u00fc, hem aristokratl\u0131\u011f\u0131 hem de anar\u015fistli\u011fi \u00e7elerdi. Ki\u015finin bir kamu yarar\u0131 olmas\u0131, bir di\u015fli, bir i\u015flev olmas\u0131n\u0131n, do\u011fal bir belirlemesi vard\u0131r: toplum de\u011fil, en b\u00fcy\u00fck \u00e7o\u011funlu\u011fun yetisine sahip oldu\u011fu mutluluk t\u00fcr\u00fcd\u00fcr, onlar\u0131 zeki makinalar yapan. Ortalamalar i\u00e7in, ortalama olmak bir mutluluktur; tek bir \u015feyde ustal\u0131k, do\u011fal bir i\u00e7g\u00fcd\u00fcn\u00fcn uzmanl\u0131\u011f\u0131. Derin bir tin, ortalamal\u0131\u011f\u0131 kendi ba\u015f\u0131na bir itiraz konusu olarak g\u00f6rmeyi kendine lay\u0131k saymazd\u0131. Ortalamal\u0131k, istisnalar\u0131n varolabilmesinin ilk zorunlu\u011fudur: y\u00fcksek bir k\u00fclt\u00fcr\u00fc belirleyen odur. istisnai insan, tam da ortalamalara yumu\u015fak bir tav\u0131rla, olduklar\u0131 gibi ve. kendisinin de e\u015fitleriymi\u015f gibi davran\u0131yorsa, bu salt bir y\u00fcrek nezaketi de\u011fildir, \u2014onun \u00f6devidir bu… Bug\u00fcn\u00fcn s\u00fcr\u00fc s\u00fcr\u00fcc\u00fcleri aras\u0131nda en nefret etti\u011fim hangisi? Sosyalist s\u00fcr\u00fcc\u00fcler, \u015fandala havarileri, i\u015f\u00e7inin i\u00e7g\u00fcd\u00fcs\u00fcn\u00fc, hazz\u0131n\u0131, yetinme duyusunu, kendi k\u00fc\u00e7\u00fck varl\u0131klar\u0131yla birlikte g\u00f6men, \u2014onu k\u0131skan\u00e7 k\u0131lan, ona kin \u00f6\u011freten… Haks\u0131zl\u0131k hi\u00e7bir zaman hak e\u015fitsizli\u011finde yatmaz, \u00abe\u015fit\u00bb hak iddias\u0131nda yatar… K\u00f6t\u00fc nedir? Zaten s\u00f6ylemi\u015ftim bunu: zay\u0131fl\u0131ktan, k\u0131skan\u00e7l\u0131ktan, kinden do\u011fan her\u015fey. \u2014Anar\u015fist ile Hristiyan\u0131n k\u00f6kenleri, birdir…<\/p>\n

58.
Sahiden de, fark yaratan, hangi ama\u00e7 i\u00e7in yalan s\u00f6ylendi\u011fi : bununla ki\u015finin bir\u015feyi korudu\u011fu mu, y\u0131kt\u0131\u011f\u0131 m\u0131. Hristiyan ile. Anar\u015fist aras\u0131nda tam bir e\u015fitlik kurulabilir: bunlar\u0131n amac\u0131, i\u00e7g\u00fcd\u00fcs\u00fc, ancak y\u0131kmaya y\u00f6nelir. Bunun kan\u0131t\u0131n\u0131 g\u00f6rmek i\u00e7in de tarihe bakmak yeter: i\u00e7 buland\u0131r\u0131c\u0131 bir a\u00e7\u0131kl\u0131kla yat\u0131yor bu kan\u0131t tarihte Biraz \u00f6nce bir dinsel yasama bi\u00e7imini tan\u0131d\u0131k; bunun amac\u0131, ya\u015fam\u0131n serpilmesinin en \u00fcst ko\u015fulu olarak, b\u00fcy\u00fck bir toplum \u00f6rg\u00fctlenmesini \u00abbengile\u015f\u00bbtirmekti, Hristiyanl\u0131k ise, tam da i\u00e7inde ya\u015fam serpiliyor diye, b\u00f6yle bir \u00f6rg\u00fctlenmenin sonunu getirmeyi kendine misyon edindi. Orada, uzun deney ve belirsizlik zamanlar\u0131n\u0131n ak\u0131lc\u0131 sonu\u00e7lar\u0131, en uzaktaki yararlar i\u00e7in ortaya konacak, bunlar\u0131n \u00fcr\u00fcnleri olabildi\u011fince b\u00fcy\u00fck, zengin, yetkin olarak hasadedilecekti: buradaysa, tersine, hasat ak\u015famdan sabaha zehirlenecek… Aere perennius ayakta duran bir\u015fey, Imperium Romanum, o zamana dek zor ko\u015fullar alt\u0131nda ula\u015f\u0131lm\u0131\u015f en y\u00fcce \u00f6rg\u00fctlenme bi\u00e7imi, onunla kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131nca daha \u00f6nceki, ve daha sonraki her\u015feyin b\u00f6l\u00fck-p\u00f6r\u00e7\u00fckl\u00fck, beceriksizlik, dikkatsizlik oldu\u011fu bi\u00e7im, \u2014o kutsal anar\u015fistler, \u00abd\u00fcnya\u00bby\u0131, yani Imperium Romanum’u y\u0131kmay\u0131 kendilerine bir \u00abiyi y\u00fcrekli dinib\u00fct\u00fcnl\u00fck gere\u011fi\u00bb edindiler, ta\u015f \u00fcst\u00fcnde ta\u015f kalmayas\u0131ya, \u2014hatta, Cermenler ve ba\u015fka ayaktak\u0131mlar\u0131 onun \u00fczerinde egemen olas\u0131ya… Hristiyan ve Anar\u015fist : ikisi de d\u00e9cadent, ikisi de bozucu, zehirleyici, g\u00fcd\u00fckle\u015ftirici, kan emici yoldan ba\u015fka bi\u00e7imde etkide bulunmak elinden gelmeyen, ikisi de, duran, b\u00fcy\u00fckl\u00fckle ayakta duran, dayan\u0131kl\u0131\u011f\u0131 olan, ya\u015fama gelecek vaadeden her\u015feye kar\u015f\u0131 \u00f6l\u00fcm\u00fcne nefretin i\u00e7g\u00fcd\u00fcs\u00fc… Hristiyanl\u0131k Imperium Romanum’un vampiriydi, \u2014Romal\u0131lar\u0131n zaman\u0131 gelmi\u015f olan b\u00fcy\u00fck k\u00fclt\u00fcr i\u00e7in temel atma \u00e7abalar\u0131n\u0131 ak\u015famdan sabaha da\u011f\u0131t\u0131p yok etti. \u2014H\u00e2l\u00e2 anla\u015f\u0131lm\u0131yor mu bu? Tan\u0131d\u0131\u011f\u0131m\u0131z, ve Roma ta\u015fralar\u0131n\u0131n tarihinin de bize gittik\u00e7e daha iyi tan\u0131tt\u0131\u011f\u0131 Imperium Romanum, bu, y\u00fcce \u00fcslubun hayran olunas\u0131 sanat yap\u0131t\u0131, bir ba\u015flang\u0131\u00e7t\u0131; yap\u0131s\u0131, biny\u0131llar boyunca kendisini kan\u0131tlas\u0131n diye hesaplanm\u0131\u015ft\u0131, \u2014bug\u00fcne dek hi\u00e7bir yap\u0131 b\u00f6yle kurulmam\u0131\u015ft\u0131r, b\u00f6ylesine sub specie aeterni tarzda yap\u0131 kurmak hayal bile edilmemi\u015ftir! \u2014Bu \u00f6rg\u00fctlenme, k\u00f6t\u00fc imparatorlara bile, dayanabilecek kadar sa\u011flamd\u0131 : b\u00f6yle yap\u0131larda bireylerin rastlant\u0131sall\u0131\u011f\u0131 s\u00f6z sahibi olamazd\u0131, \u2014b\u00fct\u00fcn b\u00fcy\u00fck mimarinin ba\u015f ilkesi. Ama, en yoz yozla\u015fma bi\u00e7imine kar\u015f\u0131 yeterince sa\u011flam de\u011fildi, Hristiyana kar\u015f\u0131… Bu gizli solucan, gecede, siste ve anlam kaypakl\u0131\u011f\u0131nda yana\u015farak herkese yap\u0131\u015ft\u0131, herkesin hakiki \u015feylere olan y\u00f6nelimini, genel olarak ger\u00e7ekliklerle ilgili i\u00e7g\u00fcd\u00fclerini emdi yuttu, bu \u00f6dlek, kad\u0131ns\u0131 ve \u015feker tatl\u0131s\u0131 \u00e7ete, ad\u0131m ad\u0131m, bu muazzam yap\u0131n\u0131n \u00abruhlar\u0131\u00bbn\u0131 ona yabanc\u0131la\u015ft\u0131rd\u0131, \u2014o de\u011ferli, o erkek\u00e7e soylu do\u011fal\u0131lar\u0131. Roma’n\u0131n davas\u0131nda kendi davalar\u0131n\u0131, kendi y\u00f6nelimlerini, kendi \u00f6v\u00fcn\u00e7lerini duyanlar\u0131. B\u00f6cek yap\u0131\u015fkanl\u0131\u011f\u0131, manast\u0131r gizlili\u011fi, cehennem, su\u00e7suzlar\u0131n kurban edilmesi, kan i\u00e7me yoluyla unio mystica gibi karanl\u0131k kavramlar, her\u015feyden \u00f6nce de yava\u015f yava\u015f kar\u0131\u015ft\u0131r\u0131lan kin ate\u015fi, \u015fandala kininin ate\u015fi \u2014 bu egemen oldu Roma’ya. daha ilk varolu\u015f \u00f6ncesi bi\u00e7imlerine kar\u015f\u0131 Epikuros’un sava\u015f verdi\u011fi din t\u00fcr\u00fc. Ki\u015fi Lucretius’u okuyunca, Epikuros’un neyle sava\u015ft\u0131\u011f\u0131n\u0131 anlar; putataparl\u0131k de\u011fil, \u00abHristiyanl\u0131k\u00bbt\u0131 bu, yani, ruhlar\u0131n su\u00e7 kavram\u0131yla, \u00f6dek kavram\u0131yla ve \u00f6l\u00fcms\u00fczl\u00fck kavram\u0131yla yozla\u015ft\u0131r\u0131lmas\u0131. \u2014 Yeralt\u0131 k\u00fcltleriyle, b\u00fct\u00fcn gizil Hristiyanl\u0131kla sava\u015ft\u0131, \u2014\u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fc yads\u0131mak, o zamanlar ger\u00e7ek bir kurtulu\u015ftu. \u2014Ve Epikuros kazanm\u0131\u015ft\u0131. Roma \u0130mparatorlu\u011funda s\u00f6z\u00fc edilmeye de\u011fer b\u00fct\u00fcn tinler, Epikuros’\u00e7uydular: tam o s\u0131rada Paulus \u00e7\u0131kt\u0131 ortaya… Paulus, Roma’ya kar\u015f\u0131, \u00abd\u00fcnya\u00bbya kar\u015f\u0131, etli canl\u0131, deha olmu\u015f \u015fandala kini, Yahudi, bengi Yahudi par excellence… Sezinledi\u011fi, Yahudilikten kopmu\u015f k\u00fc\u00e7\u00fck Hristiyan tarikat hareketi arac\u0131l\u0131\u011f\u0131yla nas\u0131l bir \u00abd\u00fcnya yang\u0131n\u0131m\u0131n tutu\u015fturulabilece\u011fi, \u00ab\u00e7arm\u0131htaki tanr\u0131\u00bb simgesiyle b\u00fct\u00fcn altta olanlar\u0131, b\u00fct\u00fcn gizli gizli ba\u015fkald\u0131ranlar\u0131, imparatorluktaki b\u00fct\u00fcn anar\u015fist kayna\u015fmalar\u0131n miras\u0131n\u0131 biraraya getirerek nas\u0131l muazzam bir g\u00fc\u00e7 toplanabilece\u011fiydi. \u00abFelah Yahudiden gelir.\u00bb \u2014Hristiyanl\u0131k, her t\u00fcrl\u00fc yeralt\u0131 tap\u0131nman\u0131n, \u00f6rne\u011fin B\u00fcy\u00fck Ana, Osiris, Mithras k\u00fcltlerinin sundu\u011fundan daha fazlas\u0131n\u0131 sunman\u0131n, \u2014ve onlar\u0131 toplayarak birle\u015ftirmenin form\u00fcl\u00fc: Paulus’un dehas\u0131, bu sezgide yatar. Bu konudaki i\u00e7g\u00fcd\u00fcs\u00fc \u00f6ylesine kendinden emindi ki, bu \u015fandala dinlerinin \u00e7ekici tasar\u0131mlar\u0131n\u0131, kendi uydurdu\u011fu \u00abMesih\u00bbin hakikatine kar\u015f\u0131 giri\u015fti\u011fi ac\u0131mas\u0131z sald\u0131r\u0131yla onun a\u011fz\u0131na, yaln\u0131z a\u011fz\u0131na da de\u011fil, sokan \u2014onu, bir Mithras rahibinin de anlayabilece\u011fi bir hale sokan Paulus… \u015eam’da ya\u015fad\u0131\u011f\u0131 an buydu: birden kavrad\u0131, \u00abd\u00fcnya\u00bby\u0131 de\u011fersizle\u015ftirmek i\u00e7in \u00f6l\u00fcms\u00fczl\u00fck inanc\u0131n\u0131 gereksedi\u011fini, \u00abcehennem\u00bb kavram\u0131n\u0131n Roma \u00fczerinde egemen olabilece\u011fini, \u2014\u00ab\u00f6te\u00bb arac\u0131l\u0131\u011f\u0131yla ya\u015fam\u0131n \u00f6ld\u00fcr\u00fclebilece\u011fini… Nihilist ve Hrist: bunlar uyakl\u0131, yaln\u0131zca uyakl\u0131 da de\u011fil…<\/p>\n

59.
Antik d\u00fcnyan\u0131n b\u00fct\u00fcn \u00e7abas\u0131, bo\u015funa: s\u00f6z bulam\u0131yorum, b\u00f6ylesine korkun\u00e7 bir\u015fey konusundaki duygumu dilegetirmek i\u00e7in \u2014Hem de, bu \u00e7aban\u0131n yaln\u0131zca bir \u00f6n \u00e7al\u0131\u015fma oldu\u011funu, daha binlerce y\u0131l granit bilin\u00e7lili\u011fiyle y\u00fcr\u00fct\u00fclmesi gereken bir \u00e7al\u0131\u015fman\u0131n ancak temellerinin at\u0131ld\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcnce, antik d\u00fcnyan\u0131n b\u00fct\u00fcn anlam\u0131, bo\u015funa… Niye vard\u0131 ki Grekler? Niye Romal\u0131lar? ;\u2014Bir zihinsel yeti\u015fme temelli k\u00fclt\u00fcr\u00fcn b\u00fct\u00fcn \u00f6nko\u015fullar\u0131, b\u00fct\u00fcn bilimsel y\u00f6ntemler geli\u015fmi\u015fti, haz\u0131rd\u0131; sanatlar\u0131n en zoru, iyi okuma sanat\u0131 haz\u0131rd\u0131, belirlenmi\u015fti \u2014k\u00fclt\u00fcr gelene\u011finin bu \u00f6nko\u015fulu, bilimin birli\u011finin; do\u011fa bilimi, matematik ve mekanikle birlikte, en iyi yoldayd\u0131, \u00bb\u2014olgu duyusunun, b\u00fct\u00fcn duyular\u0131n en sonuncusu ve en de\u011ferlisinin, okullar\u0131 vard\u0131, y\u00fczlerce y\u0131ll\u0131k gelene\u011fi vard\u0131! Anla\u015f\u0131l\u0131yor mu bu? i\u015fe giri\u015fmek i\u00e7in \u00f6zde gerekli ne varsa, bulunmu\u015ftu: \u2014y\u00f6ntemler, bunu on kez s\u00f6ylemek gerek, \u00f6zsel oland\u0131r, ayn\u0131 zamanda da, en zor olan, hem de, al\u0131\u015fkanl\u0131klar\u0131n ve tembelliklerin en uzun kar\u015f\u0131 \u00e7\u0131kt\u0131\u011f\u0131 \u015feyler. Bug\u00fcn bizim, anlat\u0131lamaz bir kendini zora ko\u015fmayla \u2014\u00e7\u00fcnk\u00fc hepimizin i\u00e7inde, bir bi\u00e7imde, h\u00e2l\u00e2 duruyor k\u00f6t\u00fc, yani Hristiyan i\u00e7g\u00fcd\u00fcler\u2014, geri kazand\u0131klar\u0131m\u0131z; ger\u00e7eklik kar\u015f\u0131s\u0131nda \u00f6zg\u00fcr bir bak\u0131\u015f, dikkatli bir el, en k\u00fc\u00e7\u00fck \u015feylerde sab\u0131r ve dikkat, bilginin b\u00fct\u00fcn d\u00fcr\u00fcstl\u00fc\u011f\u00fc \u2014oradayd\u0131, vard\u0131, haz\u0131rd\u0131! daha ikibin y\u0131l \u00f6nce! Ve, yan\u0131nda, iyilikli, incelmi\u015f davran\u0131\u015f ve be\u011feniler! Beyin idman\u0131 de\u011fil! \u00abAlman\u00bb \u00f6\u011frenim g\u00f6rm\u00fc\u015fl\u00fc\u011f\u00fcn\u00fcn ayaktak\u0131m\u0131 tav\u0131rlar\u0131 de\u011fil! Ak\u015famdan sabaha, bir an\u0131 yaln\u0131zca! \u2014Grekler! Romal\u0131lar! i\u00e7g\u00fcd\u00fcn\u00fcn, be\u011feninin soylulu\u011fu, y\u00f6ntemli ara\u015ft\u0131rma, \u00f6rg\u00fctlenme ve y\u00f6netme dehas\u0131, insan gelece\u011fine duyulan inan\u00e7, duyulan istem, b\u00fct\u00fcn \u015feylere b\u00fcy\u00fck bir Evet, Imperium Romanum olarak g\u00f6r\u00fcn\u00fcr hale, b\u00fct\u00fcn duyularca duyulur hale gelmi\u015fken, y\u00fcce \u00fcslup art\u0131k salt sanat de\u011fil, ger\u00e7eklik, hakikat, ya\u015fam olmu\u015fken… \u2014Ve ak\u015famdan sabaha da bir do\u011fal afet taraf\u0131ndan yerle bir edilmi\u015f de\u011fil! Cermenler ve ba\u015fka koca pabu\u00e7lular\u0131n ayaklar\u0131 alt\u0131nda ezilmi\u015f de de\u011fil! Tersine, sinsi, gizli, g\u00f6r\u00fclmez, kans\u0131z vampirlerce rezil edilmi\u015f! Yenilmi\u015f de\u011fil, \u2014yaln\u0131zca kan\u0131 emilmi\u015f!… Sakl\u0131 intikam h\u0131rs\u0131, k\u00fc\u00e7\u00fck k\u0131skan\u00e7l\u0131k, egemen olmu\u015f! Zavall\u0131 ne varsa, kendinden ac\u0131 \u00e7eken, k\u00f6t\u00fc duygular\u0131n yiyip bitirdi\u011fi ne varsa, ruhlar\u0131n b\u00fct\u00fcn getto d\u00fcnyas\u0131, bir hamlede, en tepede! \u2014 \u2014 Ki\u015finin herhangi bir Hristiyan ajitat\u00f6r\u00fc, \u00f6rne\u011fin kutsal Augustinus’u okumas\u0131 yeter, ne denli kirli heriflerin bu yolla tepeye \u00e7\u0131kt\u0131\u011f\u0131n\u0131 kavramak i\u00e7in, bunun kokusunu almak i\u00e7in. Ki\u015fi, Hristiyan hareketin \u00f6nderlerinde herhangi bir anlay\u0131\u015f eksikli\u011fi varsaymakla, kendisini b\u00fct\u00fcn\u00fcyle yan\u0131lt\u0131r : \u2014ah, bunlar pek kurnazd\u0131rlar, kutsall\u0131k kertesinde kurnaz, bu Kilise Babas\u0131 Efendiler! Onlar\u0131n eksikli\u011fi, bamba\u015fka bir\u015fey. Do\u011fa onlar\u0131 biraz ihmal etmi\u015f, \u2014onlara, biraz da sayg\u0131de\u011fer, d\u00fcr\u00fcst, temiz i\u00e7g\u00fcd\u00fcler vermeyi unutmu\u015f… Laf aram\u0131zda, bunlar daha erkek bile de\u011fildirler… M\u00fcsl\u00fcmanl\u0131k, Hristiyanl\u0131\u011f\u0131 horg\u00f6r\u00fcyorsa, bin kez hakl\u0131d\u0131r: M\u00fcsl\u00fcmanl\u0131k erkekleri varsayar…<\/p>\n

60.
Hristiyanl\u0131k bizi antik k\u00fclt\u00fcr\u00fcn miras\u0131ndan etti, daha sonra da, bir kez daha, M\u00fcsl\u00fcman k\u00fclt\u00fcr\u00fcn miras\u0131ndan etti. \u0130spanya’n\u0131n harika Ma\u011fribi k\u00fclt\u00fcr d\u00fcnyas\u0131, bizim i\u00e7in, temelde, Roma ve Yunanistan’dan daha akraba, bizim duyum ve be\u011fenimize daha yak\u0131n olan bu d\u00fcnya, ayaklar alt\u0131nda ezildi (\u2014bunlar\u0131n ne t\u00fcr ayaklar oldu\u011funu s\u00f6ylemeyece\u011fim\u2014), niye? \u00c7\u00fcnk\u00fc soylu, erkek\u00e7e i\u00e7g\u00fcd\u00fclerden kaynaklan\u0131yordu, \u00e7\u00fcnk\u00fc ya\u015fama Evet diyordu; hem de Magrib ya\u015fam\u0131n\u0131n nadide ve rafine ho\u015fluklar\u0131yla!… Sonradan Ha\u00e7l\u0131lar, \u00f6n\u00fcnde toza topra\u011fa yatmalar\u0131 onlara daha yara\u015facak bir\u015feyle sava\u015ft\u0131lar \u2014bir k\u00fclt\u00fcrle, ki, daha bizim ondokuzuncu y\u00fczy\u0131l\u0131m\u0131z bile onun kar\u015f\u0131s\u0131nda pek fukara, pek \u00abge\u00e7\u00bb kalsa gerek. \u2014Tabi\u00ee, istedikleri, taland\u0131 : Do\u011fu, zengindi… Yans\u0131z olal\u0131m en az\u0131ndan! Ha\u00e7l\u0131 Seferleri \u2014y\u00fcksek bir korsanl\u0131k, ba\u015fka bir\u015fey de\u011fil! \u2014Alman asilzadeli\u011fi, temelde Viking’ce olan bu asilzadelik, burada tam ortam\u0131n\u0131 buldu: Kilise gayet iyi biliyordu Alman asilzadeli\u011finin ne i\u015fe yarad\u0131\u011f\u0131n\u0131… Alman asilzadeleri, Kilise’nin \u00ab\u0130svi\u00e7reli\u00bb bek\u00e7ileri, Kilise’nin b\u00fct\u00fcn k\u00f6t\u00fc i\u00e7g\u00fcd\u00fclerinin hizmetinde hep, \u2014ama i\u015fin paras\u0131 iyi…Kilise’nin yery\u00fcz\u00fcndeki b\u00fct\u00fcn soyluluklara kar\u015f\u0131 \u00f6l\u00fcm\u00fcne sava\u015f\u0131n\u0131 tam da Alman k\u0131l\u0131\u00e7lar\u0131n\u0131n, Alman kan\u0131 ve cesaretinin yard\u0131m\u0131yla y\u00fcr\u00fctm\u00fc\u015f olmas\u0131! Bu noktada bir s\u00fcr\u00fc naho\u015f soru \u00e7\u0131k\u0131yor ortaya. Alman asilzadeli\u011fi y\u00fcksek k\u00fclt\u00fcr\u00fcn tarihinde hemen hi\u00e7bir varl\u0131k g\u00f6stermez: nedeni sezinleniyor… Hristiyanl\u0131k, alkol \u2014yozla\u015fman\u0131n iki b\u00fcy\u00fck arac\u0131… Kendi ba\u015f\u0131na al\u0131nd\u0131\u011f\u0131nda, M\u00fcsl\u00fcmanl\u0131k ile Hristiyanl\u0131k aras\u0131nda bir se\u00e7im yapmak s\u00f6z konusu bile de\u011fil, t\u0131pk\u0131 bir Arap ile bir Yahudi aras\u0131ndaki se\u00e7im gibi. Karar kendili\u011finden verilir: burada se\u00e7mek, kimsenin elinde de\u011fildir. Ki\u015fi ya bir \u015fandals\u0131’d\u0131r, ya da de\u011fildir… \u00abRoma’yla b\u0131\u00e7ak b\u0131\u00e7a\u011fa sava\u015f! M\u00fcsl\u00fcmanl\u0131kla bar\u0131\u015f, dostluk\u00bb : bu duyguyu duydu, \u00f6yle de yapt\u0131, o b\u00fcy\u00fck \u00f6zg\u00fcr tinli, Alman Kaiser’leri aras\u0131ndaki o deha, \u0130kinci Friedrich. Ne yani? bir Alman ilkin deha, ilkin \u00f6zg\u00fcr tinli mi olmak zorunda, d\u00fcr\u00fcst duygular duyabilmek i\u00e7in? \u2014Bir Alman’\u0131n nas\u0131l olup da Hristiyanc’a duygular duyabilece\u011fini ise hi\u00e7 kavrayam\u0131yorum…<\/p>\n

61.
Burada, Almanlar i\u00e7in y\u00fcz kez daha naho\u015f olacak bir an\u0131msatma yapmak zorunlu hale geliyor. Almanlar, Avrupa’y\u0131, elde edebildi\u011fi en son b\u00fcy\u00fck k\u00fclt\u00fcr miras\u0131ndan ettiler \u2014 R\u00f6nesans’tan ettiler Avrupa’y\u0131. Sonunda anla\u015f\u0131ld\u0131 m\u0131, anla\u015f\u0131lmak isteniyor mu, R\u00f6nesans’\u0131n ne oldu\u011fu? Hristiyan de\u011ferlerin tersine \u00e7evrilip yeniden de\u011ferlendirilmesi, b\u00fct\u00fcn ara\u00e7larla, b\u00fct\u00fcn i\u00e7g\u00fcd\u00fclerle, b\u00fct\u00fcn dehayla, kar\u015f\u0131t de\u011ferleri, soylu de\u011ferleri zafere ula\u015ft\u0131rmak i\u00e7in giri\u015filmi\u015f bir deneme… Bug\u00fcne dek yaln\u0131zca bu b\u00fcy\u00fck sava\u015f vard\u0131, bug\u00fcne dek R\u00f6nesans’\u0131n getirdi\u011fi sorudan daha karar verdirici bir soru olmad\u0131, \u2014 benim sorum, onun sorusudur\u2014: ve \u015fimdiye dek hi\u00e7bir zaman olmad\u0131, daha temelden, daha d\u00fcz, daha kesin, b\u00fct\u00fcn cephe boyunca ve merkeze y\u00f6nelik bir sald\u0131r\u0131! Kararverici yerde, Hristiyanl\u0131\u011f\u0131n payitaht\u0131nda sald\u0131rmak, burada soylu de\u011ferleri tahta \u00e7\u0131karmak, yani, orada oturanlar\u0131n i\u00e7g\u00fcd\u00fclerinin, en temel gereksinimlerinin ve arzular\u0131n\u0131n i\u00e7ine sokmak… G\u00f6z\u00fcm\u00fcn \u00f6n\u00fcnde tamamiyle d\u00fcnya-d\u0131\u015f\u0131 bir sihirli renk c\u00fcmb\u00fc\u015f\u00fcn\u00fcn olana\u011f\u0131 duruyor: \u2014bana \u00f6yle geliyor, incelmi\u015f bir g\u00fczelli\u011fin b\u00fct\u00fcn \u00fcrpertileriyle p\u0131r\u0131l p\u0131r\u0131l: \u0131\u015f\u0131yor bu olanak; bunu \u00f6ylesine tanr\u0131sal, \u00f6ylesine \u015feytans\u0131-tanr\u0131sal bir sanat i\u015fliyor ki, ki\u015fi b\u00f6ylesine bir olana\u011f\u0131 bulmak i\u00e7in biny\u0131llar\u0131 bo\u015funa aray\u0131p tar\u0131yor; bir oyun g\u00f6r\u00fcyorum, \u00f6ylesine anlam y\u00fckl\u00fc, hem de \u00f6ylesine harika bir paradoks ta\u015f\u0131yor ki, Olympos’daki b\u00fct\u00fcn tanr\u0131lardan bir \u00f6l\u00fcms\u00fcz kahkaha almaya lay\u0131k \u2014 Papa Sezar Borjiya\u2026Anla\u015f\u0131l\u0131yor muyum?… \u0130\u015fte, bu olurdu as\u0131l zafer, bug\u00fcn yaln\u0131z benim \u00f6zledi\u011fim zafer\u2014 : bununla Hristiyanl\u0131k defedilebilirdi! Ne oldu? Bir Alman ke\u015fi\u015f, Luther, Roma’ya geldi Bu ke\u015fi\u015f, benli\u011finde bahts\u0131z rahibin b\u00fct\u00fcn intikama susam\u0131\u015f i\u00e7g\u00fcd\u00fcleriyle, Roma’da R\u00f6nesans’a kar\u015f\u0131 ba\u015fkald\u0131rd\u0131… En derin \u015f\u00fckranla, olup biten muazzam i\u015fi, Hristiyanl\u0131\u011f\u0131n kendi payitaht\u0131nda \u00fcstesinden gelini\u015fini, anlamak yerine\u2014, onun nefreti bu oyundan yaln\u0131zca kendine besin \u00e7\u0131karabilece\u011fini anlad\u0131. Dindar bir insan yaln\u0131zca kendini d\u00fc\u015f\u00fcn\u00fcr. \u2014 Luther Papal\u0131\u011f\u0131n yozla\u015fmas\u0131n\u0131 g\u00f6rd\u00fc, oysa tam tersi elle tutulur hale gelmi\u015fti: eski yozluk, peccatum originale, Hristiyanl\u0131k de\u011fildi art\u0131k Papa’n\u0131n taht\u0131nda oturan! Ya\u015famd\u0131! Ya\u015fam\u0131n zaferiydi! B\u00fct\u00fcn y\u00fcksek, g\u00fczel, y\u00fcrekli \u015feylerin b\u00fcy\u00fck Evet’iydi… Ve Luther yeniden kurdu kiliseyi: ona sald\u0131rd\u0131… R\u00f6nesans \u2014anlams\u0131z bir olay, b\u00fcy\u00fck bir bo\u015funal\u0131k! \u2014Ah \u015fu Almanlar, nelere mal oldular bize \u015fimdiye dek! Bo\u015funal\u0131k \u2014buydu hep Almanlar\u0131n i\u015fi, \u2014Reformasyon; Leibniz; Kant ve s\u00f6z\u00fcmona Alman Filozofisi; \u00ab\u00d6zg\u00fcrl\u00fck\u00bb Sava\u015f\u0131; Reich \u2014her seferinde, orada bulunan, haz\u0131r, geri getirilemeyecek bir\u015feye kar\u015f\u0131l\u0131k, bir bo\u015funal\u0131k… Bunlar benim d\u00fc\u015fman\u0131md\u0131r, bu Almanlar, ilan ediyorum bunu: onlarda her t\u00fcrl\u00fc kavram ve de\u011fer pisli\u011fini, her t\u00fcrl\u00fc d\u00fcr\u00fcst Evet ve Hay\u0131r kar\u015f\u0131s\u0131nda \u00f6dlekli\u011fi g\u00f6r\u00fcyor ve horg\u00f6r\u00fcyorum. Neredeyse bin y\u0131ld\u0131r el att\u0131klar\u0131 her\u015feyi yoksulla\u015ft\u0131rd\u0131lar ve buland\u0131rd\u0131lar, Avrupa’y\u0131 hastala\u015ft\u0131ran ne kadar b\u00f6l\u00fck p\u00fcr\u00e7\u00fckl\u00fck \u2014d\u00f6rtte\u00fc\u00e7l\u00fck!\u2014 varsa, onlar\u0131n vicdanlar\u0131na yaz\u0131l\u0131d\u0131r, \u2014Hristiyanl\u0131\u011f\u0131n varolan en pis t\u00fcr\u00fc, en onmaz, en ba\u015fedilemez t\u00fcr\u00fc, Protestanl\u0131k da onlar\u0131n vicdan\u0131na yaz\u0131l\u0131… Hristiyanl\u0131k i\u015fi bitirilemez bir\u015fey haline gelirse, bunun su\u00e7lusu da Almanlar olacak…<\/p>\n

62.
\u2014Bununla sonuca var\u0131yor, yarg\u0131m\u0131 bildiriyorum. Mahkum ediyorum Hristiyanl\u0131\u011f\u0131; ona, \u015fimdiye dek herhangi bir savc\u0131n\u0131n a\u011fz\u0131ndan \u00e7\u0131kan en korkun\u00e7 su\u00e7u y\u00f6neltiyorum. O benim i\u00e7in d\u00fc\u015f\u00fcn\u00fclebilir yozluklar\u0131n en y\u00fckse\u011fidir, olanakl\u0131 en son yozlu\u011fun istemi olmu\u015ftur. Hristiyan Kilisesi yozlu\u011funu bula\u015ft\u0131rmad\u0131k hi\u00e7bir \u015fey b\u0131rakmam\u0131\u015ft\u0131r, her de\u011feri bir de\u011fersizlik, her hakikati bir yalan, her d\u00fcr\u00fcstl\u00fc\u011f\u00fc bir ruh al\u00e7akl\u0131\u011f\u0131 haline sokmu\u015ftur. Bir de tutup bana onun \u00abinsanc\u0131l\u00bb katk\u0131lar\u0131ndan s\u00f6z a\u00e7\u0131yorlar! Herhangi bir zorluk, felaket durumunu ortadan kald\u0131rmak, onun en derin \u00e7\u0131kar\u0131na ayk\u0131r\u0131d\u0131r, \u2014o, felaketlerle ya\u015far, kendini bengile\u015ftirmek i\u00e7in zorluklar yaratm\u0131\u015ft\u0131r… G\u00fcnah kurdu \u00f6rne\u011fin: bu felaketle katk\u0131da bulundu Kilise insanl\u0131\u011fa! \u2014\u00abRuhlar\u0131n Tanr\u0131 \u00f6n\u00fcnde e\u015fitli\u011fi\u00bb, bu kalpazanl\u0131k, b\u00fct\u00fcn a\u015fa\u011f\u0131 duyumlular\u0131n rancune’lar\u0131 i\u00e7in bu perde, bu patlay\u0131c\u0131 kavram, sonunda devrim, modern fikir ve b\u00fct\u00fcn toplum d\u00fczeninin bat\u0131\u015f ilkesi haline gelen bu kavram\u2014 Hristiyan dinamitidir… Hristiyanl\u0131\u011f\u0131n \u00abinsanc\u0131l\u00bb katk\u0131lar\u0131! Humanitas’dan bir \u00e7eli\u015fki, bir kendini a\u015fa\u011f\u0131lama sanat\u0131, ne pahas\u0131na olursa olsun yalan s\u00f6yleme istemi, b\u00fct\u00fcn iyi ve d\u00fcr\u00fcst i\u00e7g\u00fcd\u00fclere kar\u015f\u0131 bir isteksizlik, bir horg\u00f6r\u00fc \u00e7\u0131karmak! Bunlar, bence Hristiyanl\u0131\u011f\u0131n katk\u0131lar\u0131! \u2014Kilise’nin biricik etkinli\u011fi olarak asalakl\u0131k; u\u00e7uk benizlilik, \u00abkutsanm\u0131\u015fl\u0131k\u00bb idealiyle, her kan\u0131, her sevgiyi, her ya\u015fam umudunu emip yutmak; her ger\u00e7ekli\u011fi de\u011filleme istemi olarak, \u00f6te d\u00fcnya; \u015fimdiye dek kurulmu\u015f en yeralt\u0131 komplo’nun ni\u015fanesi olarak, ha\u00e7 \u2014 sa\u011fl\u0131kl\u0131l\u0131\u011fa kar\u015f\u0131, g\u00fczelli\u011fe, nasiplili\u011fe, y\u00fcreklili\u011fe, tine, ruh iyili\u011fine kar\u015f\u0131, ya\u015fam\u0131n kendisine kar\u015f\u0131…
Hristiyanl\u0131\u011f\u0131 mahkum eden bu sonsuz iddianameyi b\u00fct\u00fcn duvarlara yazaca\u011f\u0131m, duvar\u0131 olan heryere,\u2014 k\u00f6rleri de g\u00f6r\u00fcr k\u0131lacak harflerim vard\u0131r benim… Hristiyanl\u0131k, diyorum, tek b\u00fcy\u00fck lanet, tek b\u00fcy\u00fck i\u00e7sel yozluk, hi\u00e7bir arac\u0131n yeterince zehirli, gizli, yeralt\u0131, k\u00fc\u00e7\u00fck gelmedi\u011fi tek b\u00fcy\u00fck intikam i\u00e7g\u00fcd\u00fcs\u00fcd\u00fcr, \u2014diyorum, tek silinmez utan\u00e7 lekesi insanl\u0131\u011f\u0131n…
Ve zamanlar da bu dies nefastus’a g\u00f6re, bu k\u00f6t\u00fc yazg\u0131n\u0131n ba\u015flang\u0131c\u0131na g\u00f6re hesaplan\u0131yor, \u2014 Hristiyanl\u0131\u011f\u0131n ilk g\u00fcn\u00fcne g\u00f6re! \u2014Son g\u00fcn\u00fcne g\u00f6re olsa, daha iyi olmaz m\u0131? \u2014Bug\u00fcne g\u00f6re.?
\u2014De\u011ferlerin yeniden de\u011ferlendirilmesi!…<\/p>\n

HR\u0130ST\u0130YANLI\u011eA KAR\u015eI YASA<\/p>\n

Felah g\u00fcn\u00fcnde, Bir Y\u0131l\u0131’n\u0131n ilk g\u00fcn\u00fcnde verilmi\u015ftir
(\u2014eski yanl\u0131\u015f takvime g\u00f6re, 30 Eyl\u00fcl 1888)<\/p>\n

G\u00fcnaha kar\u015f\u0131 \u00f6l\u00fcm\u00fcne sava\u015f: G\u00fcnah,Hristiyanl\u0131kt\u0131r<\/p>\n

Madde Bir. \u2014 Do\u011faya her t\u00fcrden ayk\u0131r\u0131l\u0131k, g\u00fcnaht\u0131r. En g\u00fcnahkar insan, rahiptir: o, do\u011faya ayk\u0131r\u0131l\u0131\u011f\u0131 \u00f6\u011fretir. Rahibe g\u00f6sterilecek olan, nedenler de\u011fildir, t\u0131marhanedir.
Madde \u0130ki. \u2014 Herhangi bir tanr\u0131ya tap\u0131nma ayinine kat\u0131lmak, kamu ahlak\u0131na tecav\u00fczd\u00fcr. Protestanlara, Katoliklere davran\u0131ld\u0131\u011f\u0131ndan daha kat\u0131; liberal Protestanlara da dinib\u00fct\u00fcnlerinden daha kat\u0131 davran\u0131lmal\u0131d\u0131r. Hristiyan olmaktaki su\u00e7luluk derecesi, bilime yak\u0131nl\u0131k derecesine g\u00f6re artar. Dolay\u0131s\u0131yla, su\u00e7lunun su\u00e7lusu, filozoftur.
Madde \u00dc\u00e7. \u2014 Hristiyanl\u0131\u011f\u0131n y\u0131lan yumurtalar\u0131n\u0131 kulu\u00e7kaya yat\u0131rd\u0131\u011f\u0131 lanetlenesi yerler, yerle bir edilmeli ve yery\u00fcz\u00fcn\u00fcn rezaletli yerleri olarak gelece\u011fin korkulu ibret vesileleri olsunlar diye korunmal\u0131d\u0131r. Buralarda zehirli y\u0131lanlar yeti\u015ftirilmelidir
Madde D\u00f6rt. \u2014 Saffet vaazetmek, do\u011faya ayk\u0131r\u0131 olmaya kamusal bir k\u0131\u015fk\u0131rtmad\u0131r. Cinsel ya\u015fam\u0131n her horlanmas\u0131, \u00abkirlilik\u00bb kavram\u0131yla her kirletilmesi, ya\u015fam\u0131n kutsal ruhuna kar\u015f\u0131 i\u015flenmi\u015f sahici g\u00fcnaht\u0131r.
Madde Be\u015f. \u2014 Bir rahiple birlikte ayn\u0131 masada yemek yemek, \u00e7\u0131kartt\u0131r\u0131r; bununla ki\u015fi kendini do\u011fru-d\u00fcr\u00fcst insanlar toplulu\u011fundan afaroz etmi\u015f olur. Rahip, bizim \u015fandala’m\u0131zd\u0131r, \u2014onu kanun ka\u00e7a\u011f\u0131 ilan etmeli, a\u00e7l\u0131\u011fa mahkum etmeli, bir t\u00fcr \u00e7\u00f6le s\u00fcrmelidir.
Madde Alt\u0131. \u2014 \u00abKutsal\u00bb tarih, lay\u0131k oldu\u011fu adla, lanetli tarih ad\u0131yla an\u0131lmal\u0131; \u00abtanr\u0131\u00bb, \u00abmesih\u00bb, \u00abkurtar\u0131c\u0131\u00bb, \u00abaziz\u00bb, s\u00f6zc\u00fckleri k\u00fcf\u00fcr olarak, canilere tak\u0131lan adlar olarak kullan\u0131lmal\u0131d\u0131r.
Madde Yedi. \u2014 Gerisi kendili\u011finden gelir.<\/p>\n","protected":false},"excerpt":{"rendered":"

50.\u2014Burada, tam da \u00abinananlar\u00bb\u0131n kendilerine yarayabilecek bir \u00abinanma\u00bb, bir \u00abinananl\u0131k\u00bb psikolojisi geli\u015ftirmekten dolay\u0131 kendimi ba\u011f\u0131\u015fl\u0131yorum. Bug\u00fcn h\u00e2l\u00e2, \u00abinan\u00e7l\u0131\u00bb olman\u0131n \u2014 ya da bir d\u00e9cadence’in, k\u0131r\u0131k bir ya\u015fam isteminin simgesi olman\u0131n\u2014 ne denli namussuzluk oldu\u011funu bilmeyenler varsa, yar\u0131n \u00f6\u011frenecekler bunu. Benim sesim a\u011f\u0131r i\u015fitenlere bile ula\u015f\u0131r. \u2014\u00f6yleg\u00f6z\u00fck\u00fcyor ki, yanl\u0131\u015f i\u015fitmemi\u015fsem, Hristiyanlar aras\u0131nda bir t\u00fcr do\u011fruluk \u00f6l\u00e7\u00fct\u00fc […]<\/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":{"0":"post-6710","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-friedrich-wilhelm-nietzsche"},"yoast_head":"\nHristiyanl\u0131\u011f\u0131 Ele\u015ftiri Denemesi (3.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-3bolum-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 (3.B\u00f6l\u00fcm) | Deccal - Friedrich Nietzsche\" \/>\n<meta property=\"og:description\" content=\"50.\u2014Burada, tam da \u00abinananlar\u00bb\u0131n kendilerine yarayabilecek bir \u00abinanma\u00bb, bir \u00abinananl\u0131k\u00bb psikolojisi geli\u015ftirmekten dolay\u0131 kendimi ba\u011f\u0131\u015fl\u0131yorum. Bug\u00fcn h\u00e2l\u00e2, \u00abinan\u00e7l\u0131\u00bb olman\u0131n \u2014 ya da bir d\u00e9cadence’in, k\u0131r\u0131k bir ya\u015fam isteminin simgesi olman\u0131n\u2014 ne denli namussuzluk oldu\u011funu bilmeyenler varsa, yar\u0131n \u00f6\u011frenecekler bunu. Benim sesim a\u011f\u0131r i\u015fitenlere bile ula\u015f\u0131r. \u2014\u00f6yleg\u00f6z\u00fck\u00fcyor ki, yanl\u0131\u015f i\u015fitmemi\u015fsem, Hristiyanlar aras\u0131nda bir t\u00fcr do\u011fruluk \u00f6l\u00e7\u00fct\u00fc […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-3bolum-deccal-friedrich-nietzsche\/\" \/>\n<meta property=\"og:site_name\" content=\"narteks.net\" \/>\n<meta property=\"article:published_time\" content=\"2011-09-05T17:39:35+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png\" \/>\n\t<meta property=\"og:image:width\" content=\"300\" \/>\n\t<meta property=\"og:image:height\" content=\"90\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/png\" \/>\n<meta name=\"author\" content=\"Tar\u0131k\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@narteks\" \/>\n<meta name=\"twitter:site\" content=\"@narteks\" \/>\n<meta name=\"twitter:label1\" content=\"Yazan:\" \/>\n\t<meta name=\"twitter:data1\" content=\"Tar\u0131k\" \/>\n\t<meta name=\"twitter:label2\" content=\"Tahmini okuma s\u00fcresi\" \/>\n\t<meta name=\"twitter:data2\" content=\"45 dakika\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-3bolum-deccal-friedrich-nietzsche\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-3bolum-deccal-friedrich-nietzsche\/\"},\"author\":{\"name\":\"Tar\u0131k\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca\"},\"headline\":\"Hristiyanl\u0131\u011f\u0131 Ele\u015ftiri Denemesi (3.B\u00f6l\u00fcm) | Deccal – Friedrich Nietzsche\",\"datePublished\":\"2011-09-05T17:39:35+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-3bolum-deccal-friedrich-nietzsche\/\"},\"wordCount\":8935,\"commentCount\":0,\"publisher\":{\"@id\":\"https:\/\/narteks.net\/#organization\"},\"articleSection\":[\"Friedrich Wilhelm N\u0130ETZSCHE\"],\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-3bolum-deccal-friedrich-nietzsche\/#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-3bolum-deccal-friedrich-nietzsche\/\",\"url\":\"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-3bolum-deccal-friedrich-nietzsche\/\",\"name\":\"Hristiyanl\u0131\u011f\u0131 Ele\u015ftiri Denemesi (3.B\u00f6l\u00fcm) | Deccal - Friedrich Nietzsche - narteks.net\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/#website\"},\"datePublished\":\"2011-09-05T17:39:35+00:00\",\"breadcrumb\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-3bolum-deccal-friedrich-nietzsche\/#breadcrumb\"},\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-3bolum-deccal-friedrich-nietzsche\/\"]}]},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-3bolum-deccal-friedrich-nietzsche\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Anasayfa\",\"item\":\"https:\/\/narteks.net\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"Hristiyanl\u0131\u011f\u0131 Ele\u015ftiri Denemesi (3.B\u00f6l\u00fcm) | Deccal – Friedrich Nietzsche\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/narteks.net\/#website\",\"url\":\"https:\/\/narteks.net\/\",\"name\":\"narteks.net\",\"description\":\"K\u00fclt\u00fcr Sanat Edebiyat Felsefe\",\"publisher\":{\"@id\":\"https:\/\/narteks.net\/#organization\"},\"alternateName\":\"K\u00fclt\u00fcr Sanat Edebiyat Felsefe\",\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/narteks.net\/?s={search_term_string}\"},\"query-input\":{\"@type\":\"PropertyValueSpecification\",\"valueRequired\":true,\"valueName\":\"search_term_string\"}}],\"inLanguage\":\"tr\"},{\"@type\":\"Organization\",\"@id\":\"https:\/\/narteks.net\/#organization\",\"name\":\"narteks.net\",\"url\":\"https:\/\/narteks.net\/\",\"logo\":{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/logo\/image\/\",\"url\":\"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png\",\"contentUrl\":\"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png\",\"width\":300,\"height\":90,\"caption\":\"narteks.net\"},\"image\":{\"@id\":\"https:\/\/narteks.net\/#\/schema\/logo\/image\/\"},\"sameAs\":[\"https:\/\/x.com\/narteks\",\"https:\/\/instagram.com\/narteksnet\"]},{\"@type\":\"Person\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca\",\"name\":\"Tar\u0131k\",\"image\":{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/image\/\",\"url\":\"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g\",\"contentUrl\":\"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g\",\"caption\":\"Tar\u0131k\"},\"sameAs\":[\"http:\/\/narteks.net\"],\"url\":\"https:\/\/narteks.net\/index.php\/author\/narbak\/\"}]}<\/script>\n<!-- \/ Yoast SEO Premium plugin. -->","yoast_head_json":{"title":"Hristiyanl\u0131\u011f\u0131 Ele\u015ftiri Denemesi (3.B\u00f6l\u00fcm) | Deccal - Friedrich Nietzsche - narteks.net","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-3bolum-deccal-friedrich-nietzsche\/","og_locale":"tr_TR","og_type":"article","og_title":"Hristiyanl\u0131\u011f\u0131 Ele\u015ftiri Denemesi (3.B\u00f6l\u00fcm) | Deccal - Friedrich Nietzsche","og_description":"50.\u2014Burada, tam da \u00abinananlar\u00bb\u0131n kendilerine yarayabilecek bir \u00abinanma\u00bb, bir \u00abinananl\u0131k\u00bb psikolojisi geli\u015ftirmekten dolay\u0131 kendimi ba\u011f\u0131\u015fl\u0131yorum. Bug\u00fcn h\u00e2l\u00e2, \u00abinan\u00e7l\u0131\u00bb olman\u0131n \u2014 ya da bir d\u00e9cadence’in, k\u0131r\u0131k bir ya\u015fam isteminin simgesi olman\u0131n\u2014 ne denli namussuzluk oldu\u011funu bilmeyenler varsa, yar\u0131n \u00f6\u011frenecekler bunu. Benim sesim a\u011f\u0131r i\u015fitenlere bile ula\u015f\u0131r. \u2014\u00f6yleg\u00f6z\u00fck\u00fcyor ki, yanl\u0131\u015f i\u015fitmemi\u015fsem, Hristiyanlar aras\u0131nda bir t\u00fcr do\u011fruluk \u00f6l\u00e7\u00fct\u00fc […]","og_url":"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-3bolum-deccal-friedrich-nietzsche\/","og_site_name":"narteks.net","article_published_time":"2011-09-05T17:39:35+00:00","og_image":[{"width":300,"height":90,"url":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","type":"image\/png"}],"author":"Tar\u0131k","twitter_card":"summary_large_image","twitter_creator":"@narteks","twitter_site":"@narteks","twitter_misc":{"Yazan:":"Tar\u0131k","Tahmini okuma s\u00fcresi":"45 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-3bolum-deccal-friedrich-nietzsche\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-3bolum-deccal-friedrich-nietzsche\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"Hristiyanl\u0131\u011f\u0131 Ele\u015ftiri Denemesi (3.B\u00f6l\u00fcm) | Deccal – Friedrich Nietzsche","datePublished":"2011-09-05T17:39:35+00:00","mainEntityOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-3bolum-deccal-friedrich-nietzsche\/"},"wordCount":8935,"commentCount":0,"publisher":{"@id":"https:\/\/narteks.net\/#organization"},"articleSection":["Friedrich Wilhelm N\u0130ETZSCHE"],"inLanguage":"tr","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-3bolum-deccal-friedrich-nietzsche\/#respond"]}]},{"@type":"WebPage","@id":"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-3bolum-deccal-friedrich-nietzsche\/","url":"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-3bolum-deccal-friedrich-nietzsche\/","name":"Hristiyanl\u0131\u011f\u0131 Ele\u015ftiri Denemesi (3.B\u00f6l\u00fcm) | Deccal - Friedrich Nietzsche - narteks.net","isPartOf":{"@id":"https:\/\/narteks.net\/#website"},"datePublished":"2011-09-05T17:39:35+00:00","breadcrumb":{"@id":"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-3bolum-deccal-friedrich-nietzsche\/#breadcrumb"},"inLanguage":"tr","potentialAction":[{"@type":"ReadAction","target":["https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-3bolum-deccal-friedrich-nietzsche\/"]}]},{"@type":"BreadcrumbList","@id":"https:\/\/narteks.net\/index.php\/2011\/09\/05\/hristiyanligi-elestiri-denemesi-3bolum-deccal-friedrich-nietzsche\/#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Anasayfa","item":"https:\/\/narteks.net\/"},{"@type":"ListItem","position":2,"name":"Hristiyanl\u0131\u011f\u0131 Ele\u015ftiri Denemesi (3.B\u00f6l\u00fcm) | Deccal – Friedrich Nietzsche"}]},{"@type":"WebSite","@id":"https:\/\/narteks.net\/#website","url":"https:\/\/narteks.net\/","name":"narteks.net","description":"K\u00fclt\u00fcr Sanat Edebiyat Felsefe","publisher":{"@id":"https:\/\/narteks.net\/#organization"},"alternateName":"K\u00fclt\u00fcr Sanat Edebiyat Felsefe","potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/narteks.net\/?s={search_term_string}"},"query-input":{"@type":"PropertyValueSpecification","valueRequired":true,"valueName":"search_term_string"}}],"inLanguage":"tr"},{"@type":"Organization","@id":"https:\/\/narteks.net\/#organization","name":"narteks.net","url":"https:\/\/narteks.net\/","logo":{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/narteks.net\/#\/schema\/logo\/image\/","url":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","contentUrl":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","width":300,"height":90,"caption":"narteks.net"},"image":{"@id":"https:\/\/narteks.net\/#\/schema\/logo\/image\/"},"sameAs":["https:\/\/x.com\/narteks","https:\/\/instagram.com\/narteksnet"]},{"@type":"Person","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca","name":"Tar\u0131k","image":{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/narteks.net\/#\/schema\/person\/image\/","url":"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g","contentUrl":"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g","caption":"Tar\u0131k"},"sameAs":["http:\/\/narteks.net"],"url":"https:\/\/narteks.net\/index.php\/author\/narbak\/"}]}},"_links":{"self":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/posts\/6710","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/comments?post=6710"}],"version-history":[{"count":0,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/posts\/6710\/revisions"}],"wp:attachment":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/media?parent=6710"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/categories?post=6710"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/tags?post=6710"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}