{"id":6928,"date":"2018-07-23T17:54:50","date_gmt":"2018-07-23T14:54:50","guid":{"rendered":"http:\/\/localhost\/wordpress\/2018\/07\/23\/suc-vicdan-rahatsizligi-ve-benzeri-seyler-friedrich-nietzsche\/"},"modified":"2018-07-23T17:54:50","modified_gmt":"2018-07-23T14:54:50","slug":"suc-vicdan-rahatsizligi-ve-benzeri-seyler-friedrich-nietzsche","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2018\/07\/23\/suc-vicdan-rahatsizligi-ve-benzeri-seyler-friedrich-nietzsche\/","title":{"rendered":"Su\u00e7, Vicdan Rahats\u0131zl\u0131\u011f\u0131 ve Benzeri \u015eeyler | Friedrich Nietzsche"},"content":{"rendered":"

\"\"Vaatte bulunabilir bir hayvan yeti\u015ftirmek – do\u011fan\u0131n kendisinin insanlara ili\u015fkin olarak vermi\u015f oldu\u011fu o paradoksal \u00f6devin ta kendisi de\u011fil mi bu tam da? Bu, insana ili\u015fkin as\u0131l sorun de\u011fil mi?.. Bu sorunun b\u00fcy\u00fck \u00f6l\u00e7\u00fcde \u00e7\u00f6z\u00fclm\u00fc\u015f olmas\u0131, z\u0131t y\u00f6nde etkiyen kuvveti, unutkanl\u0131\u011f\u0131n kuvvetini b\u00fct\u00fcn\u00fcyle takdir etmeyi bilen biri i\u00e7in b\u00fcsb\u00fct\u00fcn \u015fa\u015f\u0131rt\u0131c\u0131 olsa gerek. Unutkanl\u0131k, y\u00fczeysel olanlar\u0131n sand\u0131\u011f\u0131 gibi, basit bir vis inertiae (atalet) de\u011fildir, bedensel besinimizin ge\u00e7ti\u011fi \u201cg\u00f6vdeye indirmek\u201d denen o karma\u015f\u0131k s\u00fcre\u00e7 bilin\u00e7 d\u00fczeyine ne denli az \u00e7\u0131k\u0131yorsa, ya\u015fam\u0131\u015f, tecr\u00fcbe etmi\u015f, i\u00e7imize alm\u0131\u015f olduklar\u0131m\u0131z\u0131n da haz\u0131mlar\u0131 s\u0131ras\u0131nda (ki \u201cruha indirmek\u201d denebilir buna) bilin\u00e7 d\u00fczeyine o denli az \u00e7\u0131kmalar\u0131n\u0131 sa\u011flayan, etkin ve kelimenin tam anlam\u0131yla da pozitif bir engelleme yetisidir daha ziyade. Bilincin kap\u0131 ve pencerelerini ge\u00e7ici bir s\u00fcre i\u00e7in kapatmak; bilin\u00e7alt\u0131 d\u00fcnyam\u0131z\u0131n hizmetk\u00e2r organlar\u0131n\u0131n birbirleri i\u00e7in ve birbirlerine kar\u015f\u0131 \u00e7al\u0131\u015f\u0131rken \u00e7\u0131kard\u0131klar\u0131 pat\u0131rt\u0131n\u0131n ve s\u00fcrd\u00fcrd\u00fckleri sava\u015f\u0131m\u0131n uza\u011f\u0131nda kalmak; bir par\u00e7a sessizlik, bir par\u00e7a bilin\u00e7 tabula rasa’s\u0131 (bo\u015f levha), ki \u201cyeni\u201dye, her \u015feyden \u00f6nce de daha asil g\u00f6revlere ve g\u00f6revlilere, y\u00f6netmeye, sa\u011fg\u00f6r\u00fcye, \u00f6nceden belirlemeye (\u00e7\u00fcnk\u00fc organizmam\u0131z oligar\u015fik bi\u00e7imde d\u00fczenlenmi\u015ftir) yer a\u00e7\u0131labilsin yeniden – budur, ruhun d\u00fczeninin, huzurun, g\u00f6rg\u00fcn\u00fcn koruyucusu, adeta bek\u00e7isi olan, s\u00f6ylendi\u011fi gibi, etkin unutkanl\u0131\u011f\u0131n yarar\u0131: buradan da hemen g\u00f6r\u00fcl\u00fcyor ki, unutkanl\u0131k olmadan ne mutluluk, ne ne\u015fe, ne umut, ne k\u0131van\u00e7, ne de \u015fimdi m\u00fcmk\u00fcn olurdu. Bu engelleme ayg\u0131t\u0131n\u0131n hasara u\u011fram\u0131\u015f ve i\u015flemez oldu\u011fu bir insan haz\u0131ms\u0131zl\u0131k \u00e7eken birini and\u0131r\u0131r (sadece and\u0131rmakla da kalmaz), hi\u00e7bir \u015feyi \u201challedemez\u201d… \u0130\u015fte tam da unutman\u0131n onda bir kuvveti, kuvvetli sa\u011fl\u0131\u011f\u0131n bir bi\u00e7imini temsil etti\u011fi bu zorunlu olarak unutkan hayvan, bir kar\u015f\u0131 yeti, unutkanl\u0131\u011f\u0131n belirli durumlar i\u00e7in ask\u0131ya al\u0131nmas\u0131na yarayan bir bellek geli\u015ftirdi \u015fimdi kendinde, – vaatlerde bulunulmas\u0131 zorunlu olan durumlar i\u00e7in: dolay\u0131s\u0131yla edinilmi\u015f izlenimden edilgin bir bir-daha-kurtulamama, bir kez verilmi\u015f ve sonradan geri al\u0131namam\u0131\u015f bir s\u00f6z\u00fcn yaratt\u0131\u011f\u0131 haz\u0131ms\u0131zl\u0131k de\u011fil kesinlikle, aksine etkin bir kurtulmamay\u0131-isteme, bir kere istenmi\u015f olan\u0131 s\u00fcrekli-ve-s\u00fcrekli-isteme, ger\u00e7ek bir isten\u00e7 belle\u011fi bu: ki b\u00f6ylece, bu uzun isten\u00e7 zincirini koparmadan, ba\u015flang\u0131\u00e7taki \u201cistiyorum\u201d, \u201cyapaca\u011f\u0131m\u201d ile istencin as\u0131l bo\u015fal\u0131m\u0131, eylemi aras\u0131na, yeni ve yabanc\u0131 \u015feylerden olu\u015fan bir d\u00fcnya, durum ve hatta isten\u00e7li eylem \u00e7ekinmeden sokulabilsin. Ama neler \u00f6ng\u00f6rm\u00fcyor ki bu! \u0130nsan, gelece\u011fi bu denli \u00f6nceden belirleyebilmek i\u00e7in, nas\u0131l da ilkin zorunlu olan\u0131 rastlant\u0131sal olandan ay\u0131rmay\u0131, nedensel d\u00fc\u015f\u00fcnmeyi, uzaktakini sanki yan\u0131 ba\u015f\u0131ndaym\u0131\u015f gibi g\u00f6r\u00fcp onu \u00f6nceleyebilmeyi, neyin ama\u00e7, neyin ara\u00e7 oldu\u011funu \u015fa\u015fmaz bir bi\u00e7imde saptamay\u0131, \u00f6zetle hesap etmeyi, \u00f6l\u00e7\u00fcp bi\u00e7meyi \u00f6\u011frenmi\u015f, – her \u015feyden \u00f6nce kendisi, kendi g\u00f6z\u00fcnde bile, ne denli hesap1anabilir, d\u00fczenli, zorunlu bir hale gelmi\u015f olsa gerektir ki, en sonunda, t\u0131pk\u0131 vaatte bulunan biri gibi, gelecek olarak kendine kefil olabilmi\u015ftir!<\/p>\n

\u0130\u015fte bu, sorumlulu\u011fun<\/em> k\u00f6keninin uzun hik\u00e2yesidir. Vaatte bulunabilen bir hayvan yeti\u015ftirme \u00f6devi, anlam\u0131\u015f bulunuyoruz ki, bir ko\u015ful ve \u00f6n haz\u0131rl\u0131k olarak, insan\u0131 ilkin belirli \u00f6l\u00e7\u00fcde zorunlu, tek tip, benzerler aras\u0131nda benzer, kurall\u0131 ve dolay\u0131s\u0131yla da hesaplanabilir k\u0131lma<\/em> \u00f6devini i\u00e7eriyor. Benim \u201cg\u00f6renek ahlak\u0131\u201d diye adland\u0131rm\u0131\u015f oldu\u011fum \u015feyin (Tan K\u0131z\u0131ll\u011f\u0131<\/em>, sayfa 7, 13, 16 ile kar\u015f\u0131la\u015ft\u0131r\u0131n) verdi\u011fi o muazzam u\u011fra\u015f – insan\u0131n kendisi \u00fczerinde soyunun en uzun d\u00f6nemi boyunca vermi\u015f oldu\u011fu u\u011fra\u015f, onun t\u00fcm tarih \u00f6ncesi u\u011fra\u015f\u0131, \u00f6z\u00fcnde ne kadar ha\u015finlik, despotluk, kal\u0131n kafal\u0131l\u0131k, budalal\u0131k bar\u0131nd\u0131r\u0131rsa bar\u0131nd\u0131rs\u0131n anlam\u0131n\u0131 ve en g\u00fc\u00e7l\u00fc gerek\u00e7esini buluyor burada: insan, g\u00f6renek ahlak\u0131 ve toplumsall\u0131\u011f\u0131n deli g\u00f6mle\u011fi yard\u0131m\u0131yla ger\u00e7ekten de hesaplanabilir k\u0131l\u0131nd\u0131<\/em>. Ne var ki kendimizi bir de bu muazzam s\u00fcrecin sonuna, oraya, a\u011fac\u0131n en nihayet meyvelerini verdi\u011fi, toplumun ve onun g\u00f6renek ahlak\u0131n\u0131n, neyin <\/em>olu\u015fumuna yaln\u0131zca ara\u00e7 oldu\u011funun g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kt\u0131\u011f\u0131 yere koyarsak; bu a\u011fac\u0131n en olgun meyvesi olarak egemen bireyi<\/em> buluruz kar\u015f\u0131m\u0131zda, yaln\u0131zca kendine benzeyeni, g\u00f6renek ahlak\u0131n\u0131n elinden yeniden ka\u00e7\u0131p kurtulmu\u015f olan\u0131, \u201ct\u00f6re\u00fcst\u00fc\u201d \u00f6zerk bireyi (\u201c\u00f6zerk\u201d ve \u201ct\u00f6rel\u201d birbirlerini d\u0131\u015flar \u00e7\u00fcnk\u00fc); k\u0131sacas\u0131, kendine ait, uzun ve ba\u011f\u0131ms\u0131z bir istencin vaatte bulunabilen<\/em> insan\u0131n\u0131, ve neyin<\/em> en nihayet elde edilmi\u015f ve onda ete b\u00fcr\u00fcnm\u00fc\u015f oldu\u011funun o k\u0131van\u00e7l\u0131 ve bedenin her kas\u0131nda kendini duyuran bilincini buluruz, ger\u00e7ek bir g\u00fc\u00e7 ve \u00f6zg\u00fcrl\u00fck bilincini, insan\u0131n tamamlanm\u0131\u015fl\u0131k duygusunun ta kendisini. Bu azat olmu\u015f ve ger\u00e7ekten vaatte bulunabilen<\/em> ki\u015fi; \u00f6zg\u00fcr istencin bu efendisi, bu egemen ki\u015fi – nas\u0131l fark\u0131nda olmazd\u0131 ki, vaatte bulunamayan ve kendi kendilerinin kefili olamayanlar kar\u015f\u0131s\u0131ndaki \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fcn ne denli g\u00fcven, ne denli korku, ne denli h\u00fcrmet uyand\u0131rd\u0131\u011f\u0131n\u0131n – bunlar\u0131n \u00fc\u00e7\u00fcn\u00fc birden \u201chak eder<\/em>\u201c o – ve kendisi \u00fczerinde kurdu\u011fu bu hakimiyet dolay\u0131s\u0131yla, ko\u015fullar, do\u011fa, isten\u00e7 fukaras\u0131 ve kaypak t\u00fcm yarat\u0131klar \u00fczerinde hakimiyet kurman\u0131n da nas\u0131l zorunlu olarak ona d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fcn? \u201c\u00d6zg\u00fcr\u201d insan, uzun ve k\u0131r\u0131lmaz bir istencin sahibi olan insan, kendi de\u011fer \u00f6l\u00e7\u00fct\u00fcn\u00fc<\/em> de sahibi oldu\u011fu bu isten\u00e7te bulur: kendinden yola \u00e7\u0131karak bakar di\u011ferlerine, b\u00f6yle sayar ya da a\u015fa\u011f\u0131lar onlar\u0131; ve kendi benzerlerine, kuvvetlilere ve g\u00fcvenilirlere (vaatte bulunma hakk\u0131na sahip olanlara<\/em>) sayg\u0131 duymay\u0131 bor\u00e7 bildi\u011fi gibi, – bir egemen gibi zorlukla, nadiren ve a\u011f\u0131r a\u011f\u0131r vaatte bulunan, g\u00fcvenini sak\u0131nan, g\u00fcveniyle onurland\u0131ran<\/em>, kendisini, verdi\u011fi s\u00f6z\u00fc felaketler kar\u015f\u0131s\u0131nda, hatta \u201cyazg\u0131 kar\u015f\u0131s\u0131nda\u201d dahi tutacak kadar kuvvetli g\u00f6rd\u00fc\u011f\u00fc i\u00e7in s\u00f6z\u00fc de g\u00fcvenilir olan herkese yani -: vaatte bulunma hakk\u0131na sahip olmad\u0131klar\u0131 halde vaatte bulunan \u00e7elimsiz ahmaklara tekmeyi atmay\u0131 ve daha s\u00f6ylerken s\u00f6z\u00fcnden cayan yalanc\u0131ya sopay\u0131 basmay\u0131 da bor\u00e7 bilir. Sorumlulu\u011fun ola\u011fan\u00fcst\u00fc ayr\u0131cal\u0131\u011f\u0131n\u0131n k\u0131van\u00e7l\u0131 bir bi\u00e7imde fark\u0131nda olma, ender rastlanan bu \u00f6zg\u00fcrl\u00fc\u011f\u00fcn bilinci, bu kendine ve yazg\u0131ya h\u00fckmetme g\u00fcc\u00fc en derinlerine i\u015flemi\u015f ve i\u00e7g\u00fcd\u00fcye, bask\u0131n bir i\u00e7g\u00fcd\u00fcye d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr onda: – ne ad verecektir buna, bu bask\u0131n i\u00e7g\u00fcd\u00fcye, onu imleyen bir s\u00f6zc\u00fc\u011fe gereksinim duyarsa e\u011fer? Ama buna ne \u015f\u00fcphe: bu egemen insan, vicdan\u0131 diyor ona…<\/p>\n

Vicdan\u0131 m\u0131?.. Burada en y\u00fcce ve neredeyse yad\u0131rgat\u0131c\u0131 bi\u00e7imlenimi ile kar\u015f\u0131 kar\u015f\u0131ya bulundu\u011fumuz \u201cvicdan\u201d kavram\u0131n\u0131n ard\u0131nda uzun bir ge\u00e7mi\u015f ve bir bi\u00e7im d\u00f6n\u00fc\u015f\u00fcm\u00fc oldu\u011fu hemen tahmin edilebilir. Kendine, hem de gururla kefil olma hakk\u0131, yani ayn\u0131 zamanda kendine Evet deme <\/em>hakk\u0131 – olgun bir meyve bu dedi\u011fim gibi, ama ayn\u0131 zamanda ge\u00e7<\/em> bir meyve: – ne de uzun bir s\u00fcre, ac\u0131mt\u0131rak ve ek\u015fi, a\u011fa\u00e7ta as\u0131l\u0131 kalmas\u0131 gerekmi\u015fti bu meyvenin! Ve \u00e7ok daha uzun bir s\u00fcre boyunca da bu meyveden eser bile yoktu, – kimse onu vaat etme hakk\u0131n\u0131 bulamad\u0131 kendinde, oysa a\u011fa\u00e7taki her \u015fey haz\u0131rd\u0131 ve ona gebeydi! – \u201cinsan hayvan\u0131nda bir bellek nas\u0131l olu\u015fturulur? Bu k\u0131smen uyu\u015fuk k\u0131smen \u015fap\u015fal u\u00e7ucu zihne, bu ete kemi\u011fe b\u00fcr\u00fcnm\u00fc\u015f unutkanl\u0131\u011fa bir \u015feyi nas\u0131l i\u015flemeli ki onda yer etsin?\u201d… Bu kadim sorun, d\u00fc\u015f\u00fcn\u00fclebilece\u011fi \u00fczere hi\u00e7 de yumu\u015fak yan\u0131tlar ve yollarla \u00e7\u00f6z\u00fclmedi; kald\u0131 ki insan\u0131n t\u00fcm tarih \u00f6ncesi d\u00f6neminde, onun \u201cbellek geli\u015ftirme tekni\u011fi<\/em>\u201cnden daha korkun\u00e7 ve daha tekinsiz ba\u015fka bir \u015fey yoktur belki de. \u201cBir \u015feyin bellekte yer etmesi i\u00e7in o \u015fey belle\u011fe da\u011flan\u0131r: yaln\u0131zca ac\u0131s\u0131 dinmeyen \u015fey bellekte yer eder.\u201d – bu, yery\u00fcz\u00fcndeki en eski (ne yaz\u0131k ki en uzun s\u00fcreli de) psikolojinin temel bir ilkesidir. Hatta denebilir ki, bug\u00fcn yery\u00fcz\u00fcnde insan ve halk ya\u015fam\u0131n\u0131n t\u00f6rensellik, ciddiyet, gizem, kasvetli renkler i\u00e7erdi\u011fi her yerde, bir zamanlar yery\u00fcz\u00fcn\u00fcn d\u00f6rt bir yan\u0131nda s\u00f6zler verilirken, antlar i\u00e7ilirken, \u00f6vg\u00fcler d\u00fcz\u00fcl\u00fcrken s\u00fcregelmi\u015f o deh\u015fetin etkileri <\/em>yank\u0131lanmaktad\u0131r: ge\u00e7mi\u015f, en uzun, en derin, en kat\u0131 ge\u00e7mi\u015f solu\u011funu duyurur ve y\u00fckseliverir i\u00e7imizde \u201cciddi\u201d oldu\u011fumuzda. \u0130nsan\u0131n kendine bir bellek olu\u015fturmay\u0131 gerekli g\u00f6rm\u00fc\u015f oldu\u011fu hi\u00e7bir seferde kan, i\u015fkence, kurban eksik olmam\u0131\u015ft\u0131r; en t\u00fcyler \u00fcrpertici kurbanlar ve kefaletler (ilk do\u011fan \u00e7ocu\u011fun kurban edilmesi de buraya girer), en i\u011fren\u00e7 sakatlamalar (\u00f6rne\u011fin i\u011fdi\u015f etme), t\u00fcm dini k\u00fcltlerin en zalimce t\u00f6renleri (kald\u0131 ki t\u00fcm dinler en temelde birer zalimlik dizgesidirler) – b\u00fct\u00fcn bunlar, bellek geli\u015ftirmenin en etkin yolunun \u2018ac\u0131’ oldu\u011funu sezinlemi\u015f olan o i\u00e7g\u00fcd\u00fcden kaynaklan\u0131r. T\u00fcm \u00e7ilecilik \u00f6\u011fretisi de bir anlamda buraya d\u00e2hildir: birka\u00e7 fikrin silinmemek, her daim canl\u0131 kalmak, unutulmamak \u00fczere \u201csabit\u201dle\u015ftirilmesi ve bu \u201csabit fikirler\u201d yoluyla t\u00fcm sinirsel ve zihinsel sistemin hipnotize edilmesi gerekmektedir – \u00e7ileci y\u00f6ntemler ve<\/p>\n

ya\u015fam bi\u00e7imleri de bu fikirleri t\u00fcm di\u011fer fikirlerle rekabetten uzak tutan, onlar\u0131 \u201cunutulmaz\u201d k\u0131lmaya yarayan ara\u00e7lard\u0131r. \u0130nsanl\u0131\u011f\u0131n \u201cbelle\u011fi\u201d ne denli zay\u0131f olmu\u015fsa, \u00f6rf ve \u00e2detlerinde de o denli korkun\u00e7 bir yan olagelmi\u015ftir; \u00f6zellikle de ceza yasalar\u0131n\u0131n kat\u0131l\u0131\u011f\u0131, insanl\u0131\u011f\u0131n unutkanl\u0131\u011f\u0131 yenmek ve toplumsal ya\u015fam\u0131n birka\u00e7 ilkel gere\u011fini bu anl\u0131k duygu ve ihtiras k\u00f6lesinin kafas\u0131nda canl\u0131 tutabilmek<\/em> i\u00e7in ne denli \u00e7aba harcam\u0131\u015f oldu\u011funun bir \u00f6l\u00e7\u00fct\u00fcd\u00fcr. Biz Almanlar, \u00f6zellikle zalim ve kat\u0131y\u00fcrekli bir halk olarak g\u00f6rm\u00fcyoruz kendimizi elbet; hele de, havai ve g\u00fcn\u00fcn\u00fc g\u00fcn eden bir halk olarak hi\u00e7 g\u00f6rm\u00fcyoruz; gelgelelim, eski ceza t\u00fcz\u00fcklerimize bir g\u00f6z atmak, yery\u00fcz\u00fcnde bir \u201cd\u00fc\u015f\u00fcn\u00fcrler halk\u0131\u201d yaratmak i\u00e7in ne zahmetlere katlanmak gerekti\u011fini anlamaya yeter (Avrupa’n\u0131n bug\u00fcn hala en fazla g\u00fcvenilirli\u011fe, ciddiyete, zevksizli\u011fe ve nesnelli\u011fe sahip olan ve bu nitelikleri dolay\u0131s\u0131yla da Avrupa’n\u0131n her t\u00fcr b\u00fcrokrat\u0131n\u0131 yeti\u015ftirmeye hak kazanan yeg\u00e2ne halk\u0131 diyesim geliyor). Bu Almanlar, ayaktak\u0131m\u0131na has temel i\u00e7g\u00fcd\u00fclerinin ve bu i\u00e7g\u00fcd\u00fclerin vah\u015fetli kabal\u0131\u011f\u0131n\u0131n \u00fcstesinden gelebilmek i\u00e7in, korkun\u00e7 y\u00f6ntemlerle bir bellek olu\u015fturdular kendilerine: eski Alman cezalar\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcn bir; \u00f6rne\u011fin ta\u015flama (efsanede bile, de\u011firmen ta\u015f\u0131yla ezilir su\u00e7lunun ba\u015f\u0131), tekerlekle \u00e7i\u011fneme (Alman dehas\u0131n\u0131n ceza alan\u0131ndaki en \u00f6zg\u00fcn bulu\u015fu ve uzmanl\u0131\u011f\u0131!), \u015fi\u015fleme, atlarla par\u00e7alara ay\u0131rma ya da \u00e7i\u011fneme (\u201cd\u00f6rde b\u00f6lme\u201d), su\u00e7luyu ya\u011f ya da \u015farap i\u00e7inde ha\u015flama (on d\u00f6rd\u00fcnc\u00fc ve on be\u015finci y\u00fczy\u0131llarda hala yayg\u0131nd\u0131), \u00e7ok ra\u011fbet g\u00f6ren deri y\u00fczme (\u201c\u015feritler halinde kesme\u201d), g\u00f6\u011fs\u00fc yararak etleri de\u015fip \u00e7\u0131karma; ayr\u0131ca bir de, k\u00f6t\u00fcl\u00fck i\u015flemi\u015f olan\u0131 bala bulay\u0131p k\u0131zg\u0131n g\u00fcne\u015f alt\u0131nda sineklere terk etme. B\u00f6yle imgeler ve olaylar yard\u0131m\u0131yla en nihayet be\u015f alt\u0131 \u201cistemem\u201d yer eder ki\u015finin belle\u011finde, toplumun yararlar\u0131ndan faydalanarak ya\u015famak i\u00e7in de bu \u201cistemem\u201dlere ili\u015fkin s\u00f6z\u00fcn\u00fc verir, – ve ger\u00e7ekten de! bu t\u00fcr bir bellek yard\u0131m\u0131yla \u201cakl\u0131\u201d ba\u015f\u0131na gelmi\u015ftir en sonunda! – ah, ak\u0131l, ciddiyet, duygulara h\u00e2kim olma, \u2018d\u00fc\u015f\u00fcn’ denen b\u00fct\u00fcn bu kasvetli i\u015f, t\u00fcm bu ayr\u0131cal\u0131klar\u0131 ve \u015fatafat\u0131 insan\u0131n: ne de pahal\u0131ya mal oldular! ne de \u00e7ok kan ve deh\u015fet var t\u00fcm \u201ciyi \u015feyler\u201din temelinde!..<\/p>\n

Peki ama \u015fu di\u011fer \u201ckasvetli mesele”, \u015fu su\u00e7 bilinci, t\u00fcm \u015fu \u201cvicdan rahats\u0131zl\u0131\u011f\u0131\u201d nas\u0131l geldi d\u00fcnyaya? – Ve bununla da ahlak soyk\u00fct\u00fck\u00e7\u00fcleri- mize geri d\u00f6n\u00fcyoruz. Bir kez daha s\u00f6yl\u00fcyorum – hen\u00fcz s\u00f6ylemedim mi yoksa? – hi\u00e7bir i\u015fe yaramaz onlar. \u00dc\u00e7 kar\u0131\u015fl\u0131k, kendilerine has, yaln\u0131zca \u201cmodern\u201d bir deneyim onlar\u0131nki; bilgileri, ge\u00e7mi\u015ftekini bilme isten\u00e7leri yok; hele tarih i\u00e7g\u00fcd\u00fcleri, burada \u00f6zellikle gerekli olan bir \u201ckehanet\u201d g\u00fc\u00e7leri hi\u00e7 mi hi\u00e7 yok – ve buna ra\u011fmen ahlak tarihine soyunmak: elbette hakikatten adamak\u0131ll\u0131 uzak sonu\u00e7lara vard\u0131r\u0131r bu. Bu ahlak soyk\u00fct\u00fck\u00e7\u00fcleri, ahlak\u0131n temel bir kavram\u0131 olan \u201cSchuld<\/em>\u201d un (su\u00e7), \u00e7ok maddi bir kavram olan \u201cSchulden<\/em>\u201d (bor\u00e7) kavram\u0131ndan kaynaklanm\u0131\u015f oldu\u011funu hayallerinden dahi ge\u00e7irmi\u015fler midir \u00f6rne\u011fin? Ya da, bir misilleme<\/em> olarak cezan\u0131n, her t\u00fcr istencin \u00f6zg\u00fcr olup olmamas\u0131 ko\u015fulundan t\u00fcm\u00fcyle ba\u011f\u0131ms\u0131z olarak geli\u015fmi\u015f oldu\u011funu? – ve bu o dereceye kadard\u0131r ki, \u201cinsan\u201d hayvan\u0131n\u0131n, \u201ckas\u0131tl\u0131\u201d, \u201cihmalk\u00e2r\u201d, \u201crastlant\u0131sal\u201d, \u201csorumlu tutulabilir\u201d gibi \u00e7ok daha ilkel ayr\u0131mlar\u0131 ve bunlar\u0131n kar\u015f\u0131tlar\u0131n\u0131 yapmas\u0131 ve cezay\u0131 belirlerken g\u00f6z \u00f6n\u00fcne almaya ba\u015flamas\u0131 i\u00e7in, hep daha y\u00fcksek<\/em> d\u00fczeyde bir insanla\u015fma gerekmi\u015ftir. \u015eimdinin o pek ehven, g\u00f6r\u00fcn\u00fc\u015fte pek do\u011fal ve pek ka\u00e7\u0131n\u0131lmaz olan, adalet duygusunun yery\u00fcz\u00fcnde nas\u0131l olu\u015fmu\u015f oldu\u011funun a\u00e7\u0131klamas\u0131n\u0131 da \u00fcstlenmek zorunda kalm\u0131\u015f olan \u201csu\u00e7lu cezay\u0131 hak eder, \u00e7\u00fcnk\u00fc<\/em> ba\u015fka t\u00fcrl\u00fc davranabilirdi\u201d d\u00fc\u015f\u00fcncesi, insan\u0131n yarg\u0131lama ve sonu\u00e7 \u00e7\u0131karma etkinli\u011finin epeyce ge\u00e7 ula\u015f\u0131lm\u0131\u015f ve incelmi\u015f bir bi\u00e7imidir ger\u00e7ekten de; bu d\u00fc\u015f\u00fcnceyi ba\u015flang\u0131ca koyan, eski insanl\u0131\u011f\u0131n psikolojisi hakk\u0131nda fena halde yan\u0131l\u0131r. \u0130nsanl\u0131k tarihinin en uzun d\u00f6nemi boyunca, eyleminden sorumlu tutuldu\u011fu i\u00e7in<\/em>, yani s\u0131rf su\u00e7lu olan\u0131n cezaland\u0131r\u0131lmas\u0131 gerekti\u011fi varsay\u0131m\u0131ndan hareketle cezaland\u0131r\u0131lmam\u0131\u015ft\u0131r<\/em> m\u00fccrim: – daha ziyade halen ana babalar\u0131n \u00e7ocuklar\u0131n\u0131 cezaland\u0131rd\u0131klan gibi, zarara u\u011fram\u0131\u015fl\u0131\u011f\u0131n \u00f6fkesini zarar\u0131 verenden \u00e7\u0131karmak i\u00e7in cezaland\u0131r\u0131lm\u0131\u015ft\u0131r, – ama bu \u00f6fke dizginlendi ve her zarar\u0131n \u00f6yle ya da b\u00f6yle bir e\u015fde\u011ferinin <\/em>bulundu\u011fu ve zarar\u0131n, zarar verenin can\u0131n\u0131 yakmak<\/em> yoluyla da olsa, ger\u00e7ekten \u00f6denebilece\u011fi d\u00fc\u015f\u00fcncesinden hareketle de\u011fi\u015fime u\u011frat\u0131ld\u0131. Bu kadim, k\u00f6kl\u00fc ve belki de art\u0131k k\u00f6k\u00fc kurutulamaz d\u00fc\u015f\u00fcnce, zarar ile can ac\u0131s\u0131n\u0131n e\u015fde\u011ferlili\u011fi d\u00fc\u015f\u00fcncesi, nereden mi ald\u0131 g\u00fcc\u00fcn\u00fc? Bunu a\u00e7\u0131klam\u0131\u015ft\u0131m zaten: alacakl\u0131<\/em> ve bor\u00e7lu<\/em> aras\u0131ndaki ge\u00e7mi\u015fi \u201chak sahibi\u201d kavram\u0131n\u0131n ge\u00e7mi\u015fi kadar eski olan ve k\u00f6k\u00fc de al\u0131m sat\u0131m\u0131n, takas\u0131n, al\u0131\u015fveri\u015fin temel bi\u00e7imlerine dayanan s\u00f6zle\u015fme ili\u015fkisinden.<\/p>\n

Bu s\u00f6zle\u015fme ili\u015fkilerini kafam\u0131zda canland\u0131rmaya kalkt\u0131\u011f\u0131m\u0131zda, bu ili\u015fkileri yaratm\u0131\u015f ya da uygun g\u00f6r\u00fcp onaylam\u0131\u015f olan eski insanl\u0131\u011fa kar\u015f\u0131, \u015fimdiye kadar de\u011finilenlerin ard\u0131ndan beklenece\u011fi \u00fczere epeyce bir \u015f\u00fcphe ve diren\u00e7 uyan\u0131yor i\u00e7imizde. Tam da burada vaatte bulunulmaktad\u0131r<\/em>; tam da burada vaatte bulunana bir bellek olu\u015fturmak <\/em>s\u00f6z konusudur; tam da buras\u0131 -diye ku\u015fkulan\u0131labilir hakl\u0131 olarak- kat\u0131, gaddar, can yakan \u015feylerin bolca bulundu\u011fu yer olsa gerektir. Bor\u00e7lu, geri \u00f6deyece\u011fine dair verdi\u011fi s\u00f6z\u00fcn g\u00fcven uyand\u0131rmas\u0131n\u0131 sa\u011flamak, verdi\u011fi s\u00f6z\u00fcn ciddiyetine ve kutsall\u0131\u011f\u0131na ili\u015fkin g\u00fcvence vermek, kendi vicdan\u0131na da geri \u00f6demeyi bir \u00f6dev, bir y\u00fck\u00fcml\u00fcl\u00fck olarak belletmek i\u00e7in, s\u00f6zle\u015fmenin yapt\u0131r\u0131m g\u00fcc\u00fc yoluyla, borcunu \u00f6dememe durumu i\u00e7in, \u201csahibi oldu\u011fu\u201d, hala tahakk\u00fcm\u00fc alt\u0131nda bulunan ba\u015fka bir \u015feyi, \u00f6rne\u011fin bedenini, ya da kar\u0131s\u0131n\u0131 ya da \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc, hatta ya\u015fam\u0131n\u0131 (veya belirli dinsel ko\u015fullar\u0131n ge\u00e7erli oldu\u011fu durumlarda, kendi ebedi mutlulu\u011funu, ruh selametini, hatta mezardaki huzurunu bile: \u00f6rne\u011fin M\u0131s\u0131r’da, bor\u00e7lunun cesedi mezarda bile alacakl\u0131 \u00f6n\u00fcnde huzura kavu\u015famaz – kald\u0131 ki bu mezar huzuru meselesi, \u00f6zellikle M\u0131s\u0131rl\u0131lar i\u00e7in epeyce \u00f6nemliydi) alacakl\u0131ya rehin olarak g\u00f6sterir. Ama alacakl\u0131 her \u015feyden \u00f6nce bor\u00e7lunun bedeni \u00fczerinde her t\u00fcr rezilli\u011fi ve i\u015fkenceyi uygulayabilirdi, \u00f6rne\u011fin borcun tutar\u0131na uygun g\u00f6r\u00fclen kadar bir par\u00e7ay\u0131 bor\u00e7lunun bedeninden kesip alabilirdi: – ve bu bak\u0131\u015f a\u00e7\u0131s\u0131ndan hareketle \u00e7ok ge\u00e7meden her yerde, organ ve uzuvlara, kimi zaman t\u00fcyler \u00fcrpertecek denli k\u0131l\u0131 k\u0131rk yararak, yasal<\/em> olan de\u011ferler bi\u00e7ilmeye ba\u015fland\u0131. Bununla kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda, Roma’n\u0131n Oniki Levha kanunlar\u0131n\u0131n, alacakl\u0131n\u0131n b\u00f6yle bir durumda ne kadar az ya da \u00e7ok kesti\u011finin \u00f6nemi olmad\u0131\u011f\u0131n\u0131 karara ba\u011flam\u0131\u015f olmas\u0131n\u0131, ben bir ilerleme, daha \u00f6zg\u00fcr, daha geni\u015f hesapl\u0131, daha Romal\u0131 bir hukuk anlay\u0131\u015f\u0131n\u0131n delili olarak al\u0131yorum; \u201csi plus minusve secuerunt<\/em>, ne fraude esto<\/em>\u201c (ister \u00e7ok, ister az kessinler su\u00e7 say\u0131lmaz). Bu denkle\u015ftirme bi\u00e7iminin mant\u0131\u011f\u0131n\u0131 kavramaya \u00e7al\u0131\u015fal\u0131m gelin: yeterince tuhaf bir mant\u0131k bu. E\u015fde\u011ferlilik, zarar\u0131 do\u011frudan kar\u015f\u0131layacak bir yarar yerine (yani para, toprak, mal-m\u00fclk yoluyla tazmin edilmek yerine), alacakl\u0131ya geri \u00f6deme ve telafi olarak sunulan bir t\u00fcr tatmin duygusu<\/em> ile sa\u011flan\u0131r, – g\u00fcc\u00fcn\u00fc bir g\u00fc\u00e7s\u00fcz \u00fczerinde sak\u0131nmadan g\u00f6sterebilmenin verdi\u011fi tatmin duygusu, hazz\u0131, \u201cde faire le mal pour le plaisir de la faire,\u201d<\/em> (K\u00f6t\u00fcl\u00fck yapman\u0131n verece\u011fi zevk i\u00e7in k\u00f6t\u00fcl\u00fck yapmak) zor kullanman\u0131n zevki ile: bu zevk, alacakl\u0131 toplumun ne denli alt, ne denli a\u015fa\u011f\u0131 bir tabakas\u0131ndan gelirse, o kadar de\u011fer kazan\u0131r ve daha da leziz bir lokma, hatta daha \u00fcst s\u0131n\u0131ftan olman\u0131n bir \u00f6n tad\u0131 gibi gelir ona. Alacakl\u0131, bor\u00e7luya verilen \u201cceza\u201d sayesinde bir efendiler<\/em>–hukuku<\/em>ndan pay al\u0131r: nihayet o da bir kez, bir varl\u0131\u011f\u0131 \u201ckendi alt\u0131nda\u201d g\u00f6rerek a\u015fa\u011f\u0131lama ve h\u0131rpalama hakk\u0131na sahip olman\u0131n verdi\u011fi y\u00fcceltici duyguya ula\u015fm\u0131\u015ft\u0131r – ya da en az\u0131ndan, ceza verme ve uygulama yetkisinin \u201ciktidar\u201d\u0131n eline ge\u00e7mi\u015f oldu\u011fu durumlarda, bor\u00e7lunun a\u015fa\u011f\u0131land\u0131\u011f\u0131m ve h\u0131rpaland\u0131\u011f\u0131n\u0131 g\u00f6rmenin verdi\u011fi duyguya. Dolay\u0131s\u0131yla tazminat, bir zul\u00fcm g\u00fcvencesinden ve hakk\u0131ndan olu\u015fmaktad\u0131r.<\/p>\n

Bu<\/em> alan, yani s\u00f6zle\u015fmeler hukuku alan\u0131, ahlaksal kavramlar d\u00fcn-yas\u0131n\u0131n, \u201csu\u00e7\u201d, \u201cvicdan\u201d, \u201c\u00f6dev\u201d, \u201c\u00f6devin kutsall\u0131\u011f\u0131\u201d kavramlar\u0131n\u0131n be\u015fi\u011fidir, – ba\u015flang\u0131c\u0131, yery\u00fcz\u00fcndeki t\u00fcm b\u00fcy\u00fck \u015feylerin ba\u015flang\u0131c\u0131nda oldu\u011fu gibi, iyice ve uzun bir s\u00fcre kanla y\u0131kanm\u0131\u015ft\u0131r. Bu kavramlar d\u00fcnyas\u0131n\u0131n, belirli bir kan ve i\u015fkence kokusunu bir daha hi\u00e7bir zaman tamam\u0131yla yitirmemi\u015f oldu\u011funu eklememeli miyiz buna? (hatta ya\u015fl\u0131 Kant’ta bile yitirmemi\u015ftir: ko\u015fulsuz buyruk zalimlik kokar…) O tekinsiz ve belki de art\u0131k \u00e7\u00f6z\u00fclemez hale gelmi\u015f \u201csu\u00e7 ve ac\u0131\u201d fikir \u00f6rg\u00fcs\u00fc ilk olarak burada \u00f6r\u00fclm\u00fc\u015ft\u00fcr birbirine. Bir daha soral\u0131m: ac\u0131 ne \u00f6l\u00e7\u00fcde \u201cbor\u00e7\u201dun telafisi olabilir? Ac\u0131 \u00e7ektirme<\/em>nin son kerte bir ho\u015fnutluk sa\u011flam\u0131\u015f oldu\u011fu \u00f6l\u00e7\u00fcde, zarara u\u011frayan, zarar\u0131 ve buna ek olarak zarara u\u011framan\u0131n s\u0131k\u0131nt\u0131s\u0131n\u0131 ola\u011fan\u00fcst\u00fc bir kar\u015f\u0131 haz ile takas etmi\u015f oldu\u011fu \u00f6l\u00e7\u00fcde: ac\u0131 \u00e7ektirme<\/em>, – ger\u00e7ek bir \u015f\u00f6len ve daha \u00f6nce de s\u00f6yledi\u011fim gibi, alacakl\u0131n\u0131n ait oldu\u011fu s\u0131n\u0131fa ve toplumsal konumuna ters d\u00fc\u015ft\u00fc\u011f\u00fc oranda da de\u011feri artan bir \u015feydir. Tahminen s\u00f6yl\u00fcyorum bunlar\u0131: \u00e7\u00fcnk\u00fc b\u00f6ylesi yeralt\u0131 meselelerinin temelini g\u00f6rmek, naho\u015f olmas\u0131 bir yana, zordur da; ve bu noktada, araya hoyrat\u00e7a \u00f6\u00e7 kavram\u0131m sokan, bu g\u00f6r\u00fc\u015f\u00fc kolayla\u015ft\u0131rmaktan \u00e7ok kapat\u0131r ve karart\u0131r (nitekim \u00f6\u00e7 de ayn\u0131 soruna geri g\u00f6t\u00fcr\u00fcr: \u201cnas\u0131l olur da ac\u0131 \u00e7ektirmek bir doyum sa\u011flar?\u201d). Bana \u00f6yle geliyor ki, eski insanl\u0131\u011f\u0131n \u015f\u00f6len sevincinin ne \u00f6l\u00e7\u00fcde zalimlik<\/em> i\u00e7ermi\u015f ve hatta zalimli\u011fin ne \u00f6l\u00e7\u00fcde onlar\u0131n neredeyse b\u00fct\u00fcn sevin\u00e7lerinin \u00f6\u011fesi olmu\u015f oldu\u011funu; di\u011fer yandan da, onlar\u0131n bu zalimlik gereksinimlerinin nas\u0131l da saf ve masumane bir bi\u00e7imde ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131; \u201ckay\u0131ts\u0131z k\u00f6t\u00fcc\u00fcll\u00fck\u201d\u00fc (ya da Spinoza’n\u0131n deyi\u015fiyle, sympathia malevolens<\/em>‘i [k\u00f6t\u00fc niyetli duyguda\u015fl\u0131k]) nas\u0131l da temel bir anlamda insan\u0131n ola\u011fan<\/em> bir niteli\u011fi ve dolay\u0131s\u0131yla vicdan\u0131n y\u00fcrekten Evet<\/em> dedi\u011fi bir \u015fey olarak koyutlad\u0131klar\u0131n\u0131 t\u00fcm \u015fiddetiyle zihinlerde canland\u0131rmak uysal ev hayvanlar\u0131n\u0131n (modern insanlar\u0131n, yani bizlerin diyesim geliyor) inceli\u011fine, daha \u00e7ok da ikiy\u00fczl\u00fcl\u00fc\u011f\u00fcne ters d\u00fc\u015f\u00fcyor. Daha keskin bir g\u00f6z, insan\u0131n bu en eski ve temel \u015f\u00f6len sevincinin bug\u00fcnk\u00fc izlerini bile alg\u0131layabiliyordur belki; \u201c\u0130yinin ve K\u00f6t\u00fcn\u00fcn \u00d6tesinde\u201d s. 117 vd’nda (ondan da \u00f6nce \u201cTan K\u0131z\u0131ll\u0131\u011f\u0131\u201d s. 17. 68. 102) t\u00fcm y\u00fcksek k\u00fclt\u00fcr tarihi boyunca s\u00fcregelen, (hatta daha \u00f6nemli bir anlamda ele al\u0131nd\u0131\u011f\u0131nda, onu olu\u015fturan) zalimli\u011fin giderek artan tinselle\u015ftirimine ve \u201ctanr\u0131salla\u015ft\u0131r\u0131m\u0131\u201dna dikkat \u00e7ekmi\u015ftim. Ama \u015furas\u0131 muhakkak ki, kraliyet d\u00fc\u011f\u00fcnlerinin ve \u015fatafatl\u0131 halk \u015fenliklerinin idams\u0131z, i\u015fkencesiz ya da \u00f6rne\u011fin bir engizisyonsuz, ayn\u0131 \u015fekilde bir asilzade evinin, ev halk\u0131n\u0131n hainliklerini ve ac\u0131mas\u0131z alaylar\u0131n\u0131 \u00e7ekinmeden bo\u015faltabilecekleri bir yarat\u0131k olmaks\u0131z\u0131n d\u00fc\u015f\u00fcn\u00fclemedi\u011fi zamanlar pek de geride kalm\u0131\u015f de\u011fil. (D\u00fc\u015fes’in saray\u0131ndaki Don Ki\u015fot’u an\u0131msay\u0131n \u00f6rne\u011fin: a\u011fz\u0131m\u0131zda ac\u0131ms\u0131 bir tatla, neredeyse bir t\u00fcr i\u015fkence alt\u0131ndaym\u0131\u015f\u00e7as\u0131na okuyoruz Don Ki\u015fot’u bug\u00fcn, oysa ki onun yazar\u0131na ve yazar\u0131n\u0131n \u00e7a\u011fda\u015flar\u0131na pek acayip, pek anla\u015f\u0131lmaz gelirdik bu halimizle, – onlar tam bir vicdan rahatl\u0131\u011f\u0131yla, kitaplar\u0131n en ne\u015felisi olarak okuyorlard\u0131 onu, g\u00fclmekten k\u0131r\u0131l\u0131yorlard\u0131 okurken.) Ac\u0131 \u00e7ekildi\u011fini g\u00f6rmek iyi gelir, ac\u0131 \u00e7ektirmek daha da iyi gelir – sert bir c\u00fcmle bu; ama eski, kudretli, insanca-pek insanca bir temel ilke, hatta belki maymunlar bile bu c\u00fcmlenin alt\u0131na imzalar\u0131n\u0131 atarlard\u0131: \u00e7\u00fcnk\u00fc acayip zalimlikler ke\u015ffetme konusunda iyiden iyiye insan\u0131n habercisi ve adeta insana bir \u201cba\u015flang\u0131\u00e7\u201d olduklar\u0131 anlat\u0131l\u0131r. Zul\u00fcms\u00fcz \u015fenlik olmaz: b\u00f6yle \u00f6\u011fretiyor insan\u0131n en eski, en uzun tarihi – ve cezada da \u015fenlikli<\/em> \u00e7ok \u015fey var! – – Bu d\u00fc\u015f\u00fcncelerle, k\u00f6t\u00fcmserlerimizin ahenksiz ve g\u0131c\u0131rt\u0131l\u0131 ya\u015fam b\u0131kk\u0131nl\u0131klar\u0131n\u0131n de\u011firmenlerine kesinlikle su ta\u015f\u0131mak niyetinde olmad\u0131\u011f\u0131m\u0131 da belirteyim; aksine, insanl\u0131\u011f\u0131n zalimli\u011finden hen\u00fcz utan\u00e7 duymad\u0131\u011f\u0131 o zamanlarda yery\u00fcz\u00fcnde ya\u015fam\u0131n, karamsarlar\u0131n oldu\u011fu g\u00fcn\u00fcm\u00fcze oranla daha ne\u015feli ge\u00e7mi\u015f oldu\u011funu sergilemi\u015f olmal\u0131 bu d\u00fc\u015f\u00fcnceler. \u0130nsanl\u0131\u011f\u0131n \u00fczerindeki g\u00f6ky\u00fcz\u00fcn\u00fcn kararmas\u0131, insan\u0131n insandan<\/em> utanmas\u0131n\u0131n art\u0131\u015f\u0131na ko\u015fut olarak artm\u0131\u015ft\u0131r hep. Yorgun ve karamsar bak\u0131\u015f, ya\u015fam bilmecesine duyulan g\u00fcvensizlik, ya\u015fam tiksintisinin buzdan Hay\u0131r’\u0131 – insan neslinin en k\u00f6t\u00fc<\/em> \u00e7a\u011flar\u0131n\u0131n g\u00f6stergeleri de\u011fildir bunlar: bunlar, bu batakl\u0131k bitkileri, ait olduklar\u0131 batakl\u0131k olu\u015ftuktan sonra g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131karlar ancak, – \u201cinsan\u201d hayvan\u0131na en nihayetinde t\u00fcm i\u00e7g\u00fcd\u00fclerinden utanmay\u0131 \u00f6\u011freten o hastal\u0131kl\u0131 yumu\u015famadan ve ahlaksalla\u015fmadan s\u00f6z ediyorum. \u0130nsan, \u201cmelek\u201d (daha sert bir s\u00f6zc\u00fckten ka\u00e7\u0131nmak i\u00e7in bu s\u00f6zc\u00fc\u011f\u00fc kullan\u0131yorum) olma yolunda ilerlerken, sadece hayvansal sevinci ve masumiyeti insan\u0131n g\u00f6z\u00fcnde tiksinilecek bir \u015fey k\u0131lmakla kalmay\u0131p, ya\u015fam\u0131n kendisini de insan i\u00e7in tats\u0131zla\u015ft\u0131rm\u0131\u015f olan o bozuk mideyi ve pasl\u0131 dili edindi kendine: – \u00f6yle ki kimi zaman, kendi kar\u015f\u0131s\u0131nda burnunu kapayarak durdu ve Papa III. Innocentius’la beraber rezilliklerinin listesini \u00e7\u0131kard\u0131 ay\u0131playarak (\u201csafkan olmama, ana rahminde k\u00f6t\u00fc beslenme, insan\u0131n hammaddesinin k\u00f6t\u00fcl\u00fc\u011f\u00fc, le\u015f gibi kokma, t\u00fck\u00fcr\u00fck, idrar, d\u0131\u015fk\u0131 salg\u0131lama\u201d). Ac\u0131 \u00e7ekmenin, varolu\u015f aleyhine<\/em> ileri s\u00fcr\u00fclen savlar i\u00e7inde, varolu\u015fa ili\u015ftirilmi\u015f en vahim soru i\u015fareti olarak hep en ba\u015f\u0131 \u00e7ekmek zorunda kald\u0131\u011f\u0131 bug\u00fcn, bir de bunun tersi bir yarg\u0131ya var\u0131lm\u0131\u015f olan zamanlar\u0131n, ac\u0131 vermekten<\/em> yoksun kal\u0131nmak istenmedi\u011fi, onda birinci s\u0131n\u0131f bir sihir, ya\u015famaya<\/em> ayartan ger\u00e7ek bir yem g\u00f6r\u00fcld\u00fc\u011f\u00fc zamanlar\u0131n hat\u0131rlanmas\u0131 iyi olur. Belki de o zamanlar ac\u0131 – han\u0131m evlatlar\u0131na avuntu olsun diye s\u00f6yl\u00fcyorum – \u015fimdiki kadar can yakm\u0131yordu; a\u011f\u0131r i\u00e7 iltihaplanma vakalar\u0131nda zencileri (bunlar\u0131 tarih\u00f6ncesi insan\u0131n temsilcileri olarak al\u0131rsak) tedavi etmi\u015f olan bir doktor b\u00f6yle bir sonuca varabilir en az\u0131ndan; en sa\u011flam b\u00fcnyeli Avrupal\u0131y\u0131 bile neredeyse y\u0131lg\u0131nl\u0131\u011fa s\u00fcr\u00fckleyen bu hastal\u0131klar, zencilerde ayn\u0131 etkiyi yapmaz<\/em>. (\u0130nsan\u0131n ac\u0131ya dayanma e\u011frisi ger\u00e7ekten de, \u00fcstk\u00fclt\u00fcr\u00fcn ilk on bini ya da on milyonu hesaba kat\u0131l\u0131r kat\u0131lmaz ola\u011fand\u0131\u015f\u0131 ve neredeyse ani bir d\u00fc\u015f\u00fc\u015f g\u00f6steriyormu\u015f gibi g\u00f6r\u00fcn\u00fcyor; ben kendi ad\u0131ma, tek bir isterik, okullu han\u0131mc\u0131\u011f\u0131n ge\u00e7irdi\u011fi bir sanc\u0131l\u0131 gecenin yan\u0131nda, \u015fimdiye kadar bilimsel yan\u0131tlar almak u\u011fruna b\u0131\u00e7akla sorgulanm\u0131\u015f t\u00fcm hayvanlar\u0131n \u00e7ekmi\u015f olduklar\u0131 toplam ac\u0131n\u0131n bir hi\u00e7 kalaca\u011f\u0131ndan eminim.) Kald\u0131 ki, zalimlikten al\u0131nan o hazz\u0131n da asl\u0131nda t\u00fckenmemi\u015f oldu\u011fu olas\u0131l\u0131\u011f\u0131na bile yer verilebilir belki: ac\u0131n\u0131n bug\u00fcn daha fazla can yak\u0131yor olmas\u0131na ba\u011fl\u0131 olarak, yaln\u0131zca y\u00fcceltilmesi ve inceltilmesi gerekmi\u015fti bu hazz\u0131n, imgelem ve ruh alan\u0131na aktar\u0131lm\u0131\u015f haliyle ortaya \u00e7\u0131kmas\u0131 ve en narin ve ikiy\u00fczl\u00fc vicdanda bile ku\u015fku uyand\u0131rmayacak denli alakas\u0131z bir s\u00fcr\u00fc isimle bezenmesi gerekmi\u015fti<\/p>\n

(\u201ctrajik merhamet\u201d b\u00f6yle bir isim \u00f6rne\u011fin; bir di\u011feri \u201cles nostalgies de la croix<\/em>\u201d [\u00e7arm\u0131h \u00f6zlemleri]). Ac\u0131 \u00e7ekmeye kar\u015f\u0131 as\u0131l isyan ettiren, ac\u0131 \u00e7ekmenin kendisi de\u011fil, ac\u0131 \u00e7ekmenin anlams\u0131zl\u0131\u011f\u0131d\u0131r: ama, ne ac\u0131 \u00e7ekmeyi gizemli bir selamet d\u00fczene\u011fi olarak kurgulam\u0131\u015f olan H\u0131ristiyan i\u00e7in, ne de her ac\u0131y\u0131 yaln\u0131zca seyirciler ya da ac\u0131 verenler ba\u011flam\u0131nda kavrayabilen eskinin o naif insan\u0131 i\u00e7in, b\u00f6yle anlams\u0131z<\/em> bir ac\u0131 \u00e7ekme s\u00f6z konusu de\u011fildi. Sakl\u0131, ke\u015ffedilmemi\u015f ve tan\u0131ks\u0131z ac\u0131y\u0131 d\u00fcnya y\u00fcz\u00fcnden silebilmek ve a\u00e7\u0131k\u00e7a olumsuzlayabilmek i\u00e7in, tanr\u0131lar ve \u00e7e\u015fitli y\u00fcksekliklerde ve al\u00e7akl\u0131klarda ara yarat\u0131klar, k\u0131sacas\u0131, gizlide de gezinen, karanl\u0131kta da g\u00f6ren ve i\u00e7inde \u0131st\u0131rap olan ilgin\u00e7 bir oyunu kolay kolay ka\u00e7\u0131rmayan bir \u015fey icat etmek zorunda kal\u0131nm\u0131\u015ft\u0131 o zamanlar. \u00c7\u00fcnk\u00fc ya\u015fam, o her zaman sahip olmu\u015f oldu\u011fu h\u00fcnerini, kendini hakl\u0131la\u015ft\u0131rma, kendi \u201c\u015ferrini\u201d hakl\u0131la\u015ft\u0131rma h\u00fcnerini bu icatlar yard\u0131m\u0131yla g\u00f6stermekteydi o zamanlar; bug\u00fcn belki de ba\u015fka yard\u0131mc\u0131 icatlara gereksinimi var bunun i\u00e7in (\u00f6rne\u011fin, bilmece olarak ya\u015fam, bilgi sorunu olarak ya\u015fam). \u201cBakt\u0131\u011f\u0131nda, bir Tanr\u0131’ya y\u00fcce duygular ilham eden her \u015fer mubaht\u0131r\u201d: b\u00f6yle \u00e7\u0131nl\u0131yordu tarih\u00f6ncesinin duygu mant\u0131\u011f\u0131 – yaln\u0131zca tarih\u00f6ncesinin mant\u0131\u011f\u0131 m\u0131yd\u0131 bu ger\u00e7ekten? Deh\u015fetli<\/em> sahne oyunlar\u0131n\u0131n tutkunlar\u0131 olarak kurgulanan Tanr\u0131lar – ah! bizim Avrupal\u0131ca insanla\u015ft\u0131rmam\u0131z\u0131n bile nas\u0131l da i\u00e7lerine kadar uzanm\u0131\u015ft\u0131r bu en eski imge! Buna ili\u015fkin olarak Calvin ve Luther’e ba\u015fvurulabilir \u00f6rne\u011fin. Kesin olan \u015fu ki, Yunanl\u0131lar<\/em> da zulm\u00fcn hazz\u0131ndan daha cazip bir \u00e7e\u015fni sunam\u0131yordu tanr\u0131lar\u0131n\u0131n mutlulu\u011funa. Homeros, insanlar\u0131n yazg\u0131lar\u0131n\u0131 tanr\u0131lar\u0131na ne g\u00f6zle seyrettirmi\u015fti san\u0131yorsunuz? Troia Sava\u015f\u0131’n\u0131n ve benzeri trajik deh\u015fetlerin en son anlam\u0131 neydi asl\u0131nda? Bu konuda \u015f\u00fcphe duymak imk\u00e2ns\u0131z: tanr\u0131lar i\u00e7in birer \u015fenlik g\u00f6sterisi<\/em> olarak d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015ft\u00fc onlar: ve onlarla ozan \u201ctanr\u0131sal\u201d olana di\u011fer insanlardan ne kadar \u00e7ok benzerse, ozanlar i\u00e7in de o kadar \u015fenlik g\u00f6sterisi olurlar… Sonralar\u0131 Yunanistan’\u0131n ahlak felsefecileri de bundan daha farkl\u0131 canland\u0131rmad\u0131lar zihinlerinde, erdemli insan\u0131n ahlakla s\u00fcr\u00fcp giden cebelle\u015fmesini, onun yi\u011fitli\u011fini, kendine eziyet edi\u015fini yukar\u0131dan seyreden Tanr\u0131’n\u0131n g\u00f6zlerini: \u201cg\u00f6revlerin Herakles’i\u201d bir sahne \u00fczerindeydi, fark\u0131ndayd\u0131 da bunun; tan\u0131ks\u0131z erdem bu oyuncu-halk i\u00e7in d\u00fc\u015f\u00fcn\u00fclmesi t\u00fcm\u00fcyle olanaks\u0131z bir \u015feydi. \u0130lkin Avrupa i\u00e7in yap\u0131lm\u0131\u015f olan o cesur, o u\u011fursuz filozof icad\u0131, \u201c\u00f6zg\u00fcr isten\u00e7\u201din, iyide ve k\u00f6t\u00fcde insan\u0131n mutlak kendili\u011findenli\u011finin icad\u0131, \u00f6zellikle de tanr\u0131lar\u0131n insana, insani erdeme olan ilgilerinin asla t\u00fckenemez oldu\u011fu d\u00fc\u015f\u00fcncesine<\/em> hak kazanmak i\u00e7in yap\u0131lmam\u0131\u015f m\u0131yd\u0131? Ger\u00e7ekten yeni, ger\u00e7ekten duyulmad\u0131k heyecanlar, entrikalar, felaketler hi\u00e7 eksik olmamal\u0131yd\u0131 bu yery\u00fcz\u00fc sahnesinden: b\u00fct\u00fcn\u00fcyle belirlenimci bi\u00e7imde tasarlanm\u0131\u015f bir d\u00fcnya, tanr\u0131lar i\u00e7in tahmin edilebilir ve dolay\u0131s\u0131yla k\u0131sa bir s\u00fcre sonra da s\u0131k\u0131c\u0131 olurdu, – bu tanr\u0131 dostlar\u0131n\u0131n, filozoflar\u0131n, \u00f6ylesi belirlenimci bir d\u00fcnyay\u0131 tanr\u0131lar\u0131na uygun g\u00f6rmemeleri i\u00e7in yeterli bir nedendi bu da! \u00d6z\u00fcnde kamusal ve abart\u0131l\u0131 olan, oyunsuz ve \u015fenliksiz bir mutluluk d\u00fc\u015f\u00fcnemeyen antik insanl\u0131k, \u201cseyirciyi\u201d g\u00f6zeten b\u00f6ylesi inceliklerle doludur i\u015fte. – Ve, daha \u00f6nce de belirtildi\u011fi gibi, b\u00fcy\u00fck cezada<\/em> da \u015fenlikli \u00e7ok \u015fey vard\u0131r!..<\/p>\n

\u0130ncelememize geri d\u00f6nersek, su\u00e7luluk ve ki\u015fisel y\u00fck\u00fcml\u00fcl\u00fck duygusu, g\u00f6rm\u00fc\u015ft\u00fck ki, var olan en eski ve en asli ki\u015fileraras\u0131 ili\u015fkiden, al\u0131c\u0131-sat\u0131c\u0131, alacakl\u0131-bor\u00e7lu ili\u015fkisinden kaynaklanm\u0131\u015ft\u0131: ilk kez burada ki\u015fi ki\u015finin kar\u015f\u0131s\u0131na \u00e7\u0131kt\u0131, ilk kez burada ki\u015fi ki\u015fiyle boy \u00f6l\u00e7\u00fc\u015ft\u00fc<\/em>. Bu ili\u015fkiden herhangi bir iz ta\u015f\u0131mayacak denli a\u015fa\u011f\u0131 d\u00fczeyde bir uygarl\u0131k ke\u015ffedilmedi hen\u00fcz. Bedel belirlemek, de\u011fer \u00f6l\u00e7mek, e\u015fde\u011ferler bulmak, takas etmek – bunlar, d\u00fc\u015f\u00fcnmeye ilk ba\u015flad\u0131\u011f\u0131nda insan\u0131 o derece me\u015fgul etti ki, d\u00fc\u015f\u00fcnmenin kendisi<\/em> oldular bir anlamda: sa\u011fg\u00f6r\u00fcn\u00fcn en eski t\u00fcr\u00fc burada yeti\u015ftirildi; insan\u0131n \u00f6v\u00fcnc\u00fc olan di\u011fer hayvanlardan \u00fcst\u00fcn olma duygusunun da ilk burada ba\u015f g\u00f6sterdi\u011fi d\u00fc\u015f\u00fcn\u00fclebilir. Bizim \u201cMensch\u201d (insan) (manas) s\u00f6zc\u00fc\u011f\u00fcm\u00fcz belki hala tam da bu<\/em> \u00f6zg\u00fcvenden bir \u015feyler dile gelmektedir: insan kendini, de\u011fer \u00f6l\u00e7en, de\u011fer bi\u00e7en ve \u00f6l\u00e7en bir varl\u0131k, \u201cde\u011ferlendiren hayvan\u0131n kendisi\u201d olarak tan\u0131mlad\u0131. Al\u0131\u015f ve sat\u0131\u015f, t\u00fcm psikolojik eklentileriyle birlikte, herhangi bir toplumsal \u00f6rg\u00fctlenme bi\u00e7iminin ve loncalar\u0131n ba\u015flang\u0131c\u0131ndan daha eskiye dayan\u0131r: ki\u015fisel hukukun en kabataslak bi\u00e7iminden filizlenen takas, s\u00f6zle\u015fme, su\u00e7, hak, y\u00fck\u00fcml\u00fcl\u00fck ve tazminata ili\u015fkin bilin\u00e7 \u00f6nce en ilkel ve ba\u015ftaki topluluk dizgelerine (ve bunlar\u0131n ben zer dizgelerle ili\u015fkilerine) aktarm\u0131\u015ft\u0131r <\/em>kendini daha ziyade, ve ayn\u0131 zamanda g\u00fcc\u00fc g\u00fc\u00e7le kar\u015f\u0131la\u015ft\u0131rma, \u00f6l\u00e7me ve hesaplama al\u0131\u015fkanl\u0131\u011f\u0131n\u0131 da. G\u00f6z, bu bak\u0131\u015f a\u00e7\u0131s\u0131na ayarlanm\u0131\u015ft\u0131 art\u0131k bir kez: ve eski insanl\u0131\u011f\u0131n, zor harekete ge\u00e7irilen, ama harekete ge\u00e7irildikten sonra da ayn\u0131 y\u00f6nde amans\u0131zca ilerleyen d\u00fc\u015f\u00fcn\u00fc\u015f tarz\u0131na \u00f6zg\u00fc o hoyrat \u00e7\u0131kar\u0131msal tutarl\u0131l\u0131kla, b\u00fcy\u00fck bir genellemeye, \u201cher nesnenin bir bedeli vard\u0131r; her \u015fey<\/em> geri \u00f6denebilir\u201d – adaletin<\/em> en eski ve naif ahlak yasas\u0131na; yery\u00fcz\u00fcndeki her t\u00fcr \u201ciyi y\u00fcreklili\u011fin\u201d, \u201chakkaniyetin\u201d, \u201ciyi niyetin\u201d, \u201cnesnelli\u011fin\u201d ba\u015flang\u0131c\u0131na var\u0131ld\u0131 \u00e7ok ge\u00e7meden. Adalet bu ilk a\u015famada, birbirlerine a\u015fa\u011f\u0131 yukar\u0131 e\u015f g\u00fc\u00e7te olanlar\u0131n birbirleriyle uzla\u015fmak, bir tazminat yoluyla yeniden \u201canla\u015fmak\u201d i\u00e7in g\u00f6sterdikleri iyi niyettir – daha az g\u00fc\u00e7l\u00fc olanlar\u0131 ise kendi aralar\u0131nda bir uzla\u015fmaya zorlamakt\u0131r<\/em>.\u00a0<\/p>\n

Hep tarih\u00f6ncesini \u00f6l\u00e7\u00fct al\u0131rsak (kald\u0131 ki o tarih\u00f6ncesi, t\u00fcm zamanlarda vard\u0131r ya da yeniden var olmas\u0131 olanakl\u0131d\u0131r): toplulukla \u00fcyeleri aras\u0131ndaki temel ili\u015fkinin de, alacakl\u0131 ile bor\u00e7lular\u0131 aras\u0131ndaki o \u00f6nemli temel ili\u015fkinin ayn\u0131s\u0131 oldu\u011funu g\u00f6r\u00fcr\u00fcz. Ki\u015fi bir topluluk i\u00e7inde ya\u015f\u0131yor, toplulu\u011fun sundu\u011fu yararlardan faydalan\u0131yordur (ah ne yararlar! bug\u00fcn hafife ald\u0131\u011f\u0131m\u0131z oluyor kimi zaman bunlar\u0131), huzur ve g\u00fcven i\u00e7inde, korunmal\u0131 ve emniyette, toplulu\u011fun d\u0131\u015f\u0131ndaki insan\u0131n, \u201chuzursuz olan\u0131n\u201d maruz kald\u0131\u011f\u0131 zarar ziyandan ve d\u00fc\u015fmanl\u0131klardan uzakta ya\u015f\u0131yordur – bir Alman, \u201cElend\u201d, elend{4}<\/sup><\/a> s\u00f6zc\u00fc\u011f\u00fcn\u00fcn ilk zamanlarda neyi dile getirmi\u015f oldu\u011funu bilir – tam da bu zarar ziyan ve d\u00fc\u015fmanl\u0131klara ili\u015fkin olarak toplulu\u011fa s\u00f6z vermi\u015f ve ona kar\u015f\u0131 y\u00fck\u00fcml\u00fcl\u00fck alt\u0131na girmi\u015ftir. Di\u011fer durumda<\/em> ne olacakt\u0131r? Topluluk, bu doland\u0131r\u0131lm\u0131\u015f alacakl\u0131, elinden geldi\u011fince kar\u015f\u0131layacakt\u0131r zarar\u0131n\u0131, bundan emin olabilirsiniz. Burada en az s\u00f6z konusu olan, zarar verenin do\u011frudan do\u011fruya yol a\u00e7m\u0131\u015f oldu\u011fu zarard\u0131r: vermi\u015f oldu\u011fu zarar bir yana, su\u00e7lu her \u015feyden \u00f6nce bir \u201cbozan\u201dd\u0131r, o g\u00fcne dek kendisinin de pay alm\u0131\u015f oldu\u011fu topluluk ya\u015fam\u0131n\u0131n sundu\u011fu yararlar ve kolayl\u0131klara ili\u015fkin s\u00f6zle\u015fmeyi ve verdi\u011fi s\u00f6z\u00fc b\u00fct\u00fcn aleyhine<\/em> bozand\u0131r. Su\u00e7lu, ona bah\u015fedilmi\u015f yarar ve kazan\u00e7lar\u0131 geri \u00f6demedi\u011fi gibi, alacakl\u0131s\u0131na da sald\u0131ran bir bor\u00e7ludur: bu y\u00fczden de o andan itibaren, hakl\u0131 olarak, t\u00fcm bu yarar ve kolayl\u0131klardan yaln\u0131zca yoksun b\u0131rak\u0131lmakla kalmaz, – daha ziyade bunlar\u0131n ne kadar \u00f6nemli oldu\u011fu da<\/em> an\u0131msat\u0131l\u0131r ona. Zarara u\u011fram\u0131\u015f alacakl\u0131n\u0131n, yani toplulu\u011fun \u00f6fkesi, onu \u015fimdiye dek korunmu\u015f oldu\u011fu o vah\u015fi ve yasas\u0131z konuma yeniden geri g\u00f6nderir: onu d\u0131\u015flar, – vars\u0131n her t\u00fcr d\u00fc\u015fmanl\u0131\u011fa maruz kals\u0131n art\u0131k. Uygarl\u0131\u011f\u0131n bu a\u015famas\u0131nda \u201cceza”, nefret edilen, savunmas\u0131z b\u0131rak\u0131lm\u0131\u015f, alt edilmi\u015f, her t\u00fcr haktan ve korunmadan oldu\u011fu gibi her t\u00fcr ba\u011f\u0131\u015flamadan da yoksun kalm\u0131\u015f d\u00fc\u015fmana kar\u015f\u0131 al\u0131nan ola\u011fan tavr\u0131n bir sureti, bir taklididir<\/em>; t\u00fcm amans\u0131zl\u0131\u011f\u0131 ve zalimli\u011fiyle vae victis<\/em>‘in (yaz\u0131klar olsun kaybedenlere!) sava\u015f kanunu ve zafer \u015f\u00f6leni yani: – bundan da anla\u015f\u0131l\u0131yor ki, sava\u015f\u0131n kendisi (sava\u015f\u00e7\u0131 kurban-k\u00fclt\u00fc de dahil olmak \u00fczere), tarihteki t\u00fcm ceza bi\u00e7imlerine<\/em> kaynakl\u0131k etmi\u015ftir.<\/p>\n

Bir topluluk, g\u00fcc\u00fc artt\u0131k\u00e7a, tek tek ki\u015filerin ba\u015f\u0131na gelenleri art\u0131k fazla \u00f6nemsemez olur; \u00e7\u00fcnk\u00fc art\u0131k b\u00fct\u00fcn\u00fcn varl\u0131\u011f\u0131 a\u00e7\u0131s\u0131ndan eskisi kadar tehlikeli ve y\u0131k\u0131c\u0131 g\u00f6rmez onlar\u0131: kabahati i\u015fleyen \u201chuzurundan edilip\u201d d\u0131\u015flanmaz art\u0131k, genel \u00f6fke eskiden oldu\u011fu \u00f6l\u00e7\u00fcde dizginsiz sal\u0131veremez kendini onun \u00fczerine – kabahatli olan daha ziyade, bu \u00f6fkeye, \u00f6zellikle de do\u011frudan zarar g\u00f6rm\u00fc\u015f olan\u0131n \u00f6fkesine kar\u015f\u0131, b\u00fct\u00fcn taraf\u0131ndan \u00f6zenle savunulur ve koruma alt\u0131na al\u0131n\u0131r bundan b\u00f6yle. \u0130\u015flenmi\u015f kabahat dolay\u0131s\u0131yla do\u011frudan zarar g\u00f6renin \u00f6fkesi ile uzla\u015fmaya varma; olay\u0131 yerelle\u015ftirme ve daha geni\u015f, hatta belki de genel bir kat\u0131l\u0131m\u0131n ve huzursuzlu\u011fun \u00f6n\u00fcn\u00fc alma u\u011fra\u015f\u0131; e\u015fde\u011ferlikler bulma ve anla\u015fmazl\u0131\u011f\u0131 sona erdirme \u00e7abas\u0131 (compositio<\/em> [anla\u015fma]); \u00f6zellikle de, gitgide daha belirginle\u015fen, her su\u00e7u herhangi bir anlamda kar\u015f\u0131l\u0131\u011f\u0131 \u00f6denebilir<\/em> olarak g\u00f6rme, yani su\u00e7lu ile su\u00e7lunun edimini birbirinden hi\u00e7 de\u011filse belirli bir \u00f6l\u00e7\u00fcde ay\u0131rma istenci – bunlar, ceza hukukunun ilerdeki geli\u015fimine hep daha belirgin bi\u00e7imde damgas\u0131n\u0131 vurmu\u015f \u00f6zelliklerdir. Bir toplulu\u011fun iktidar\u0131 ve \u00f6zbilinci artt\u0131k\u00e7a, ceza kanununun \u00f6ng\u00f6rd\u00fc\u011f\u00fc cezalar da hafifler hep; her g\u00fc\u00e7ten d\u00fc\u015f\u00fc\u015f, her ciddi \u015fekilde tehlike alt\u0131nda olu\u015f, ceza kanununun daha kat\u0131 bi\u00e7imlerini yeniden g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kar\u0131r. \u201cAlacakl\u0131\u201d, hep vars\u0131lla\u015ft\u0131\u011f\u0131 \u00f6l\u00e7\u00fcde insanc\u0131lla\u015fm\u0131\u015ft\u0131r; zarar g\u00f6rmeden katlanabilece\u011fi k\u0131s\u0131tlamalar\u0131n miktar\u0131 vars\u0131ll\u0131\u011f\u0131n\u0131n \u00f6l\u00e7\u00fcs\u00fcd\u00fcr<\/em> en nihayetinde. Bir toplumun kendisine bah\u015fedebilece\u011fi en asil l\u00fcks\u00fc – ona zarar verenleri cezas\u0131z<\/em> b\u0131rakma l\u00fcks\u00fcn\u00fc olanakl\u0131 k\u0131lacak bir toplumsal iktidar bilinci<\/em> hi\u00e7 de d\u00fc\u015f\u00fcn\u00fclemeyecek bir \u015fey de\u011fildir. \u201cBana ne benim bu asalaklar\u0131mdan,\u201d diyebilir toplum b\u00f6ylece, \u201cvars\u0131n ya\u015fas\u0131nlar, serpilip geli\u015fsinler: ben bunu kald\u0131rabilecek g\u00fc\u00e7teyim nas\u0131l olsa!\u201d… \u201cHer \u015fey geri \u00f6denebilir, her \u015fey geri \u00f6denmelidir\u201d ile ba\u015flam\u0131\u015f olan adalet, geri \u00f6deyemeyecek olanlar\u0131n s\u0131v\u0131\u015fmas\u0131na g\u00f6z yummakla ve – yery\u00fcz\u00fcndeki her iyi \u015fey gibi kendi kendini ortadan kald\u0131rmakla son bulur<\/em>. Adaletin bu kendini ortadan kald\u0131rmas\u0131: kendini nas\u0131l da g\u00fczel bir adla adland\u0131rd\u0131\u011f\u0131 bilinir – ba\u011f\u0131\u015flama<\/em>; besbellidir ki bu, en g\u00fc\u00e7l\u00fc olan\u0131n ayr\u0131cal\u0131\u011f\u0131, daha do\u011frusu onun hukuk \u00f6tesi alan\u0131 olarak kal\u0131r.<\/p>\n

– Burada, adaletin kayna\u011f\u0131n\u0131 bamba\u015fka bir zeminde – h\u0131n\u00e7 zemininde aramak i\u00e7in, son zamanlarda yap\u0131lm\u0131\u015f giri\u015fimleri reddeden bir s\u00f6z. \u00d6nce psikologlar\u0131n kula\u011f\u0131na f\u0131s\u0131ldayay\u0131m, olur da h\u0131nc\u0131 bir kez de kendileri yak\u0131ndan incelemeye heves ederler: bu bitki en g\u00fczel \u00e7i\u00e7eklerini anar\u015fistler ve antisemitistler aras\u0131nda veriyor \u015fimdi; hem de kokusu ba\u015fka olsa da, hep nas\u0131l \u00e7i\u00e7ek vermi\u015fse \u00f6yle, sakl\u0131da, menek\u015fe misali. Ve nas\u0131l ki benzer \u015feyler zorunlu olarak benzer \u015feyler do\u011furur, adalet temelde yaln\u0131zca g\u00fccenmi\u015flik duygusunun ileriki bir a\u015famas\u0131ym\u0131\u015f gibi \u00f6c\u00fc<\/em>, adalet<\/em> ad\u0131 alt\u0131nda kutsama ve t\u00fcm tepkisel<\/em> duygulan\u0131mlara \u00f6\u00e7 \u00fczerinden sonradan sayg\u0131nl\u0131k kazand\u0131rma giri\u015fimlerinin – daha \u00f6nce de s\u0131k\u00e7a g\u00f6r\u00fclm\u00fc\u015ft\u00fcr bu giri\u015fimler; bak\u0131n\u0131z birinci inceleme, 14. b\u00f6l\u00fcm – gene b\u00f6yle \u00e7evrelerden \u00e7\u0131km\u0131\u015f olmas\u0131 \u015fa\u015f\u0131rt\u0131c\u0131 de\u011fildir. Kald\u0131 ki, bu sonuncuya benim bile fazla itiraz\u0131m yok: hatta bu giri\u015fimler t\u00fcm biyolojik sorunsal a\u00e7\u0131s\u0131ndan (o duygulan\u0131mlar\u0131n bu a\u00e7\u0131dan de\u011feri \u015fimdiye de\u011fin \u00f6nemsenmemi\u015ftir) bir yararl\u0131km\u0131\u015f<\/em> gibi geliyor bana. Benim dikkati \u00e7ekti\u011fim tek nokta, bilimsel hakkaniyetin (nefret, haset, fesat, kuruntu, garez, \u00f6\u00e7 lehine olan) bu yeni n\u00fcans\u0131n\u0131n, h\u0131n\u00e7 tininin kendisinden boy verdi\u011fidir. Nitekim bu \u201cbilimsel hakkaniyet\u201d, bana g\u00f6re tepkisel duygulan\u0131mlardan \u00e7ok daha y\u00fcksek bir biyolojik de\u011fere sahip olan ve dolay\u0131s\u0131yla da bilimsel<\/em> olarak de\u011ferlendirilmeyi ve sayg\u0131nl\u0131k kazanmay\u0131 ger\u00e7ekten hak eden ba\u015fka bir duygulan\u0131mlar k\u00fcmesi s\u00f6z konusu olur olmaz, an\u0131nda durur ve amans\u0131z bir d\u00fc\u015fmanl\u0131k ve yanl\u0131l\u0131k sergilemeye ba\u015flar: h\u00fckmetme h\u0131rs\u0131, sahip olma h\u0131rs\u0131 ve benzerleri gibi, yani asl\u0131nda etkin<\/em> olan duygulan\u0131mlar s\u00f6z konusu oldu\u011funda. (E. D\u00fchring, \u201cYa\u015fam\u0131n De\u011feri\u201d; \u201cFelsefe Dersi\u201d; asl\u0131nda hepsi.) Bu e\u011filime kar\u015f\u0131 genel olarak s\u00f6yleyeceklerim bu kadar: D\u00fchring’in adaletin anayurdunu tepkisel duygular alan\u0131nda aramak gerekti\u011fini belirten bir t\u00fcmcesine gelince, bu t\u00fcmcenin kar\u015f\u0131s\u0131na, hakikat a\u015fk\u0131 u\u011fruna, onun do\u011frudan bir ters \u00e7evrimi olan \u015fu di\u011fer t\u00fcmceyi koymak gerekir: adalet tininin en son fethetti\u011fi alan, tepkisel duygular alan\u0131d\u0131r! Adil insan\u0131n, kendisine zarar verene kar\u015f\u0131 bile adil olmay\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fc oluyorsa ger\u00e7ekten (ve yaln\u0131zca so\u011fuk, \u00f6l\u00e7\u00fcl\u00fc, yabanc\u0131, kay\u0131ts\u0131z kalmak da de\u011fil: adil-olmak olumlu<\/em> bir davran\u0131\u015ft\u0131r her zaman), adil ve yarg\u0131lay\u0131c\u0131<\/em> g\u00f6z\u00fcn o geli\u015fmi\u015f, a\u00e7\u0131k se\u00e7ik, yumu\u015fak bak\u0131\u015fl\u0131 oldu\u011fu kadar derin g\u00f6r\u00fc\u015fl\u00fc de olan nesnelli\u011fi, ki\u015fisel sald\u0131r\u0131lar\u0131n, alaya al\u0131nmalar\u0131n, iftiralar\u0131n tahriki alt\u0131nda bile bulan\u0131kla\u015fm\u0131yorsa e\u011fer, bu o zaman, yery\u00fcz\u00fcndeki bir yetkinle\u015fmi\u015flik ve en \u00fcst d\u00fczeyde bir ustal\u0131k \u00f6rne\u011fidir – hatta akl\u0131 olan\u0131n beklememesi, en az\u0131ndan pek kolay inanmamas\u0131<\/em> gereken bir \u015feydir. Genel olarak do\u011fru olansa, k\u00fc\u00e7\u00fcc\u00fck dozda bir sald\u0131r\u0131n\u0131n, fesatl\u0131\u011f\u0131n, dokundurman\u0131n, en haksever ki\u015finin bile g\u00f6z\u00fcn\u00fc kan b\u00fcr\u00fcmesi ve hakkaniyeti g\u00f6z ard\u0131 <\/em>etmesi i\u00e7in yeterli oldu\u011fudur. Etkin, sald\u0131rgan, yay\u0131lmac\u0131 insan, tepkisel insandan y\u00fcz kere daha yak\u0131nd\u0131r adalete gene de; \u00e7\u00fcnk\u00fc onun, tepkisel insan\u0131n yapt\u0131\u011f\u0131, yapmak zorunda oldu\u011fu gibi, nesnesini yanl\u0131\u015f ve yanl\u0131 bir bi\u00e7imde de\u011ferlendirmeye hi\u00e7 ihtiyac\u0131 yoktur. Ger\u00e7ekten de sald\u0131rgan insan, daha g\u00fc\u00e7l\u00fc, daha g\u00f6z\u00fc pek, daha asil olarak hep daha \u00f6zg\u00fcr<\/em> bir g\u00f6ze, daha temiz<\/em> bir vicdana da sahip olagelmi\u015ftir bu y\u00fczden: buna kar\u015f\u0131n \u201cvicdan azab\u0131\u201dn\u0131n icad\u0131 kimin vicdan\u0131na yaz\u0131l\u0131, tahmin edilebilir art\u0131k, – h\u0131n\u00e7l\u0131 insan\u0131n! Son olarak tarihe de \u015f\u00f6yle bir g\u00f6z atal\u0131m: hukukun t\u00fcm idaresi, yery\u00fcz\u00fcnde hukuka duyulan ger\u00e7ek gereksinim hangi cepheyi yer yurt edinmi\u015ftir kendine \u015fimdiye dek? Tepkisel insan\u0131n cephesini mi dersiniz? Kesinlikle de\u011fil: etkin, g\u00fc\u00e7l\u00fc, kendili\u011finden ve sald\u0131rgan olan\u0131n cephesini daha \u00e7ok. Tarihsel a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda, yery\u00fcz\u00fcnde hukuk – s\u00f6z\u00fc edilen k\u0131\u015fk\u0131rt\u0131c\u0131y\u0131 usand\u0131rmak i\u00e7in s\u00f6ylenmeli bu (kald\u0131 ki o da bir keresinde kendisi hakk\u0131nda \u015fu itirafta bulunmu\u015ftur: \u201c\u00f6\u00e7 \u00f6\u011fretisi, bir adalet ana izle\u011fi olarak \u00e7al\u0131\u015fmalar\u0131m\u0131n ve u\u011fra\u015flar\u0131m\u0131n t\u00fcm\u00fcnde g\u00f6steriyor kendini\u201d) – tam da tepkisel duygulara kar\u015f\u0131<\/em> bir sava\u015f\u0131m\u0131, kuvvetlerinin bir k\u0131sm\u0131n\u0131 tepkisel tutkunun ta\u015fk\u0131nl\u0131klar\u0131n\u0131 dizginlemek ve bir uzla\u015f\u0131ma zorlamak i\u00e7in kullanm\u0131\u015f olan etkin ve sald\u0131rgan g\u00fc\u00e7lerin bu duygulara kar\u015f\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fc sava\u015f\u0131 temsil eder. Adaletin uyguland\u0131\u011f\u0131, ya\u015fat\u0131ld\u0131\u011f\u0131 her yerde, daha b\u00fcy\u00fck bir g\u00fcc\u00fcn, kendi alt\u0131ndaki zay\u0131flar aras\u0131nda (ister insan topluluklar\u0131 ister tek tek ki\u015filer olsun) h\u00fck\u00fcm s\u00fcren anlams\u0131z h\u0131n\u00e7 kudurganl\u0131\u011f\u0131na bir son vermek i\u00e7in, h\u0131nca yol a\u00e7an nesneyi \u00f6c\u00fcn elinden \u00e7ekip alarak, bar\u0131\u015f\u0131n ve d\u00fczenin d\u00fc\u015fmanlar\u0131na kar\u015f\u0131 \u00f6\u00e7 yerine kendi sava\u015f\u0131m\u0131n\u0131 koyarak, denkle\u015ftirme yollar\u0131 bularak, \u00f6nererek, kimi zaman da dayatarak, zararlar\u0131n kar\u015f\u0131l\u0131\u011f\u0131 olarak saptad\u0131\u011f\u0131 belirli e\u015fde\u011ferleri kural d\u00fczeyine \u00e7\u0131kar\u0131p h\u0131nc\u0131 bundan b\u00f6yle bu kurallara havale ederek yollar arad\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. En y\u00fcksek kudretin, garez ve kin duygular\u0131n\u0131n bask\u0131n g\u00fcc\u00fc kar\u015f\u0131s\u0131nda yapm\u0131\u015f ve kabul ettirmi\u015f oldu\u011fu en \u00f6nemli \u015fey ise – yeterli g\u00fcc\u00fc oldu\u011funda hep yapar bunu – yasa<\/em> koymu\u015f, kendi g\u00f6z\u00fcnde neyin izin verilebilir ve hakl\u0131, neyin yasak ve haks\u0131z oldu\u011funa dair buyurucu bir a\u00e7\u0131klama yapm\u0131\u015f olmas\u0131d\u0131r: yasay\u0131 koyduktan sonra, tek tek ki\u015filerin ya da gruplar\u0131n sata\u015fmac\u0131 ve keyfi eylemlerini yasay\u0131 ihlal, en y\u00fcksek kudrete ba\u015fkald\u0131r\u0131 olarak yorumlamakla emri alt\u0131ndakilerin duygular\u0131n\u0131, bu ihlallerin do\u011frudan yol a\u00e7m\u0131\u015f oldu\u011fu hasardan farkl\u0131 bir y\u00f6ne \u00e7eker ve b\u00f6ylelikle uzun vadede, s\u0131rf zarara u\u011frayan\u0131n bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 g\u00f6ren ve ge\u00e7erli k\u0131lan \u00f6\u00e7 duygusunun istedi\u011finin tam tersini elde etmi\u015f olur – : bundan b\u00f6yle eylemin, gitgide daha ki\u015fisellikten uzak<\/em> bir de\u011ferlendirmesi belletilir g\u00f6ze; hatta zarara u\u011frayan\u0131n kendi g\u00f6z\u00fcne bile (ger\u00e7i, daha \u00f6nce de belirtildi\u011fi gibi, en sonda olacak bir \u015feydir bu). – Dolay\u0131s\u0131yla, ancak yasan\u0131n koyuldu\u011fu andan itibaren vard\u0131r \u201chakl\u0131l\u0131k\u201d ve \u201chaks\u0131zl\u0131k\u201d (D\u00fchring’in istedi\u011fi gibi, ihlal ediminden itibaren de\u011fil<\/em>) . Kendi ba\u015f\u0131na<\/em> bir hakl\u0131l\u0131k ve haks\u0131zl\u0131ktan s\u00f6z etmek t\u00fcm\u00fcyle anlams\u0131zd\u0131r, ya\u015fam \u00f6z\u00fcnde<\/em>, yani temel i\u015flevlerinde yaralay\u0131c\u0131, h\u0131rpalay\u0131c\u0131, s\u00f6m\u00fcr\u00fcc\u00fc, yok edici oldu\u011fu ve bu \u00f6zyap\u0131dan ayr\u0131 d\u00fc\u015f\u00fcn\u00fclemedi\u011fi kadar\u0131yla, yaralama, h\u0131rpalama, s\u00f6m\u00fcrme, yok etme de kendi ba\u015f\u0131na \u201chaks\u0131z\u201d bir \u015fey olamaz elbet. Kald\u0131 ki daha da d\u00fc\u015f\u00fcnd\u00fcr\u00fcc\u00fc bir \u015feyi itiraf etmeliyiz kendimize: en \u00fcst d\u00fczeyde biyolojik bir bak\u0131\u015f a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda, g\u00fcce g\u00fcd\u00fcml\u00fc ya\u015fam istencinin k\u0131smi k\u0131s\u0131tlamalar\u0131 ve bu istencin hizmetinde, onu amac\u0131na g\u00f6t\u00fcren bir ara\u00e7 olarak, yani daha b\u00fcy\u00fck g\u00fc\u00e7 birimleri yaratmak i\u00e7in bir ara\u00e7 olarak hukuksal durumlar\u0131n ancak istisnai durumlar<\/em> olarak var olma haklar\u0131 oldu\u011funu. \u0130ktidar dizgeleri aras\u0131ndaki sava\u015f\u0131mda kullan\u0131lacak bir ara\u00e7 olarak de\u011fil de, ba\u015fl\u0131 ba\u015f\u0131na sava\u015f\u0131ma kar\u015f\u0131<\/em> kullan\u0131lacak bir ara\u00e7 olarak d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f egemen ve genel bir hukuk d\u00fczeni tasar\u0131m\u0131, \u00f6rne\u011fin D\u00fchring’in, her istencin ba\u015fka bir istenci kendine e\u015fit g\u00f6rmesi gerekti\u011fini s\u00f6yleyen kom\u00fcnist \u015fablonu; ya\u015fama d\u00fc\u015fman bir ilke, insan\u0131n y\u0131k\u0131c\u0131s\u0131 ve par\u00e7alay\u0131c\u0131s\u0131, onun gelece\u011fine yap\u0131lm\u0131\u015f bir suikast, bir bitkinlik belirtisi, hi\u00e7li\u011fe g\u00f6t\u00fcren gizli bir yol olurdu. –<\/p>\n

Cezan\u0131n k\u00f6keni ve amac\u0131 \u00fczerine bir s\u00f6z daha – birbirlerinden ayr\u0131lan ya da ayr\u0131 tutulmas\u0131 gereken iki sorun: ne yaz\u0131k ki ikisi birmi\u015f gibi g\u00f6r\u00fcl\u00fcyor \u00e7o\u011funlukla. Bug\u00fcne kadarki ahlak soyk\u00fct\u00fck\u00e7\u00fcleri nas\u0131l yakla\u015f\u0131yorlar bu konuya? Her zaman oldu\u011fu gibi saf\u00e7a -: aray\u0131p taray\u0131p bir \u201cama\u00e7\u201d buluyorlar cezada, s\u00f6zgelimi \u00f6\u00e7 ya da cayd\u0131rma, sonra saf saf bu amac\u0131, cezan\u0131n causa fiendi<\/em>‘si (as\u0131l neden) olarak ba\u015flang\u0131ca oturtuyorlar ve – mesele halloluyor. Oysa \u201chukukun amac\u0131\u201d, hukukun olu\u015fum tarihi a\u00e7\u0131s\u0131ndan kullan\u0131lacak en son \u015feydir: her t\u00fcrden tarih i\u00e7in, \u015fu bin bir g\u00fc\u00e7l\u00fckle eri\u015filmi\u015f olan, ama art\u0131k ger\u00e7ekten de eri\u015filmi\u015f olmas\u0131 gereken<\/em> \u00f6nermeden daha \u00f6nemli bir ba\u015fka \u00f6nerme yoktur: – bir \u015feyin olu\u015fum nedeni ile o \u015feyin son yararl\u0131l\u0131\u011f\u0131, fiili kullan\u0131m\u0131 ve bir ama\u00e7lar dizgesi i\u00e7indeki konumu birbirlerinden toto coelo<\/em> (b\u00fct\u00fcn\u00fcyle) ayr\u0131 \u015feylerdir; mevcut olan, bir \u015fekilde meydana gelmi\u015f olan bir \u015fey, kendinden \u00fcst\u00fcn bir g\u00fc\u00e7 taraf\u0131ndan yeni ama\u00e7lar do\u011frultusunda s\u00fcrekli olarak yeniden yorumlan\u0131r, yeniden ele ge\u00e7irilir, yeni bir yarar do\u011frultusunda yeniden yap\u0131land\u0131r\u0131l\u0131r ve y\u00f6nlendirilir; canl\u0131lar d\u00fcnyas\u0131nda olagelen her \u015fey bir boyun e\u011fdirme<\/em>, bir efendi olmad\u0131r<\/em>; \u00f6te yandan t\u00fcm boyun e\u011fdirmeler ve efendi olmalar da o zamana kadarki \u201canlam”\u0131 ve \u201cama\u00e7”\u0131 zorunlu olarak bulan\u0131kla\u015ft\u0131racak ya da b\u00fct\u00fcn\u00fcyle silecek birer yeniden yorumlama, yeniden d\u00fczenlemedir. Herhangi bir fizyolojik organ\u0131n (ya da hukuksal bir kurumun, toplumsal bir gelene\u011fin, siyasal bir g\u00f6rene\u011fin, sanatta bir bi\u00e7imin veya dinsel bir tap\u0131nma \u015feklinin) yararl\u0131l\u0131\u011f\u0131<\/em> ne denli iyi kavranm\u0131\u015f olursa olsun, bu onun olu\u015fumuna ili\u015fkin herhangi bir \u015feyin kavran\u0131ld\u0131\u011f\u0131 anlam\u0131na gelmez: eskilere ne kadar rahats\u0131zl\u0131k verici ve naho\u015f gelirse gelsin, – \u00f6teden beri bir nesnenin, bir bi\u00e7imin, bir kurumun yararl\u0131l\u0131\u011f\u0131 ve varl\u0131\u011f\u0131 kan\u0131tlanabilen amac\u0131n\u0131n, onun olu\u015fum nedenini de i\u00e7erdi\u011fi san\u0131ld\u0131, zira g\u00f6z g\u00f6rmek i\u00e7in, el tutmak i\u00e7in yap\u0131lm\u0131\u015ft\u0131. Nitekim cezan\u0131n da cezaland\u0131rmak i\u00e7in bulunmu\u015f oldu\u011fu d\u00fc\u015f\u00fcn\u00fcld\u00fc. Oysa t\u00fcm ama\u00e7lar, t\u00fcm yararl\u0131l\u0131klar bir iktidar istencinin, daha az g\u00fc\u00e7l\u00fc bir \u015feyi egemenli\u011fi alt\u0131na alm\u0131\u015f oldu\u011fu ve ona, kendinden hareketle, bir i\u015flev anlam\u0131 y\u00fcklemi\u015f oldu\u011funun g\u00f6stergeleridir<\/em> yaln\u0131zca; ve bir \u201c\u015fey\u201din, bir organ\u0131n, bir g\u00f6rene\u011fin t\u00fcm tarihi de, s\u00fcrekli yenilenen, nedenleri aras\u0131nda bile bir ba\u011f\u0131nt\u0131 bulunmayabilen, daha ziyade s\u0131rf rastlant\u0131sal bir bi\u00e7imde birbirlerini takip eden ve birbirlerinin yerini alan yorumlardan ve d\u00fczenlemelerden olu\u015fan b\u00f6ylesi s\u00fcre\u011fen bir g\u00f6stergeler zincirinden olu\u015fabilir. Buna g\u00f6re bir \u015feyin, bir g\u00f6rene\u011fin, bir organ\u0131n \u201cevrimi\u201d hi\u00e7 de onun bir ere\u011fe do\u011fru ilerlemesi de\u011fildir, hele, en mant\u0131kl\u0131 ve k\u0131sa yoldan, en zahmetsizce ve en az g\u00fc\u00e7 sarf edilerek elde edilmi\u015f bir ilerleme hi\u00e7 de\u011fildir, – tersine, o \u015fey \u00fczerinde cereyan eden, az ya da \u00e7ok derine i\u015fleyen, birbirlerinden az ya da \u00e7ok ba\u011f\u0131ms\u0131z olan boyun e\u011fdirme s\u00fcre\u00e7lerinin birbiri ard\u0131na s\u0131ralan\u0131\u015f\u0131, buna ek olarak da, bu s\u00fcre\u00e7lere kar\u015f\u0131 her defas\u0131nda g\u00f6sterilen diren\u00e7ler, savunma ve tepki maksad\u0131yla denenmi\u015f bi\u00e7im d\u00f6n\u00fc\u015ft\u00fcrmeler ve ba\u015far\u0131ya ula\u015fm\u0131\u015f kar\u015f\u0131 eylemlerin sonu\u00e7lar\u0131d\u0131r. Bi\u00e7im ak\u0131\u015fkand\u0131r, \u201canlam\u201d ise daha da ak\u0131\u015fkan… Kald\u0131 ki her bir organizman\u0131n kendi i\u00e7inde de farkl\u0131 de\u011fildir bu: b\u00fct\u00fcn\u00fcn her esasl\u0131 geli\u015fimi ile birlikte tek tek organlar\u0131n \u201canlam\u201dlar\u0131 da kaymalara u\u011frar – organlar\u0131n k\u0131smen yok olmalar\u0131, say\u0131ca azalmalar\u0131 (ara organlar\u0131n ortadan kalkmas\u0131 sonucunda \u00f6rne\u011fin) kimi durumlarda bir kuvvet art\u0131\u015f\u0131n\u0131n ve yetkinli\u011fin g\u00f6stergesi olabilir. Diyece\u011fim \u015fu ki: ger\u00e7ek ilerlemenin ko\u015fullar\u0131na, k\u0131smi bir yarars\u0131zla\u015fma<\/em>, k\u00f6relme ve yozla\u015fma, anlam\u0131n ve i\u015flevselli\u011fin yitimi, k\u0131sacas\u0131 \u00f6l\u00fcm de dahildir: o geli\u015fme ki hep daha b\u00fcy\u00fck g\u00fcce<\/em> y\u00f6nelen bir isten\u00e7 ve yol \u015feklinde belirir ve her zaman say\u0131s\u0131z daha k\u00fc\u00e7\u00fck g\u00fcce mal olur. Kald\u0131 ki bir \u201cilerleme\u201dnin b\u00fcy\u00fckl\u00fc\u011f\u00fc, u\u011fruna feda edilmesi gerekmi\u015f \u015feylerle \u00f6l\u00e7\u00fcl\u00fcr<\/em>; insanl\u0131\u011f\u0131n bir y\u0131\u011f\u0131n olarak daha kuvvetli<\/em> tek bir insan t\u00fcr\u00fcn\u00fcn geli\u015fimine feda edilmesi – bu bir ilerleme olurdu<\/em>… – Tarih y\u00f6ntembiliminin bu temel bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131, her olagelende cereyan eden bir iktidar istenci kuram\u0131n\u0131 kabullenmektense, olaylar\u0131n mutlak rastlant\u0131sall\u0131\u011f\u0131na, evet mekanik anlams\u0131zl\u0131\u011f\u0131na katlanmay\u0131 ye\u011fleyen \u00e7a\u011f\u0131n be\u011fenisine ve g\u00fcn\u00fcm\u00fcz\u00fcn ba\u015fat i\u00e7g\u00fcd\u00fcs\u00fcne temelde z\u0131t d\u00fc\u015ft\u00fc\u011f\u00fc i\u00e7in \u00f6zellikle daha \u00e7ok vurguluyorum. H\u00fckmeden, h\u00fckmetmek isteyen her \u015feye kar\u015f\u0131 g\u00f6sterilen demokratik a\u015f\u0131r\u0131 duyarl\u0131l\u0131k, bu modern misar\u015fizm<\/em> (y\u00f6netim nefreti) (k\u00f6t\u00fc bir \u015fey i\u00e7in t\u00fcretilmi\u015f k\u00f6t\u00fc bir s\u00f6zc\u00fck) giderek kendini o denli tinselle\u015ftirdi, o denli tinsellik k\u0131l\u0131\u011f\u0131na b\u00fcr\u00fcnd\u00fc ki, bug\u00fcn en kesin, g\u00f6r\u00fcn\u00fc\u015fte en nesnel bilimlerin bile ad\u0131m ad\u0131m i\u00e7ine i\u015fliyor, i\u015flemeye hak kazan\u0131yor<\/em>; hatta bana \u00f6yle geliyor ki, t\u00fcm ya\u015fam fizyolojisi ve \u00f6\u011fretisini de, bu \u00f6\u011fretinin temel bir kavram\u0131n\u0131, as\u0131l etkinlik<\/em> kavram\u0131n\u0131 bir hokkabaz gibi yok ederek elbette bu \u00f6\u011fretinin zarar\u0131na olacak \u015fekilde h\u00e2kimiyeti alt\u0131na ald\u0131 art\u0131k. Bu temel kavrama kar\u015f\u0131, s\u00f6z\u00fc edilen o a\u015f\u0131r\u0131 duyarl\u0131l\u0131\u011f\u0131n bask\u0131s\u0131yla \u201cuyma\u201d (adaptasyon) \u00f6n plana \u00e7\u0131kar\u0131l\u0131yor; ikinci s\u0131n\u0131f bir etkinlik yani, basit bir tepkisellikten \u00f6te olmayan bir \u015fey; dahas\u0131 ya\u015fam\u0131n kendisi de, d\u0131\u015f etkenlere g\u00f6sterilen, giderek daha amaca uygun hale gelen bir i\u00e7 uyum olarak tan\u0131mlan\u0131yor (Herbert Spencer). Ama b\u00f6ylelikle ya\u015fam\u0131n \u00f6z\u00fc, onun iktidar istenci <\/em>yanl\u0131\u015f de\u011ferlendirilmi\u015f oluyor; kendili\u011finden, sald\u0131ran, sata\u015fan, yeniden yorumlayan, yeniden y\u00f6n veren ve bi\u00e7imlendiren kuvvetlerin sahip olduklar\u0131 temel \u00f6ncelik g\u00f6z ard\u0131 edilmi\u015f oluyor – \u201cuyum\u201d bu kuvvetlerin etkimesinden sonra s\u00f6z konusu olabilir ancak; ya\u015fam istencinin etkin ve bi\u00e7imlendirici olarak belirdi\u011fi organizman\u0131n \u00fcst d\u00fczey g\u00f6revlilerinin h\u00fckmedici rolleri de yads\u0131n\u0131r b\u00f6ylece. Huxley, Spencer’da neyi k\u0131nam\u0131\u015ft\u0131 hat\u0131rlars\u0131n\u0131z, – onun \u201cy\u00f6netsel nihilizmi\u201dni: oysa mesele \u201cy\u00f6netmek\u201dten daha fazlas\u0131<\/em>…<\/p>\n

– Konuya, yani cezaya<\/em> geri d\u00f6nersek, onda iki \u015feyi ay\u0131rt etmemiz gerekiyor: bir yanda, cezada g\u00f6rece s\u00fcrekli olan<\/em> \u00f6\u011fe, g\u00f6renek, edim,<\/p>\n

\u201cdram\u201d, belirli bir kesinlik i\u00e7inde birbirlerini takip eden bir dizi i\u015flem; \u00f6te yanda ondaki \u201cak\u0131\u015fkan<\/em>\u201d \u00f6\u011fe, anlam, ama\u00e7, i\u015flemlerin uygulan\u0131\u015f\u0131na ba\u011fl\u0131 olan beklenti. Bu noktada hi\u00e7 duraksamas\u0131z, peranalogiam<\/em> (analojik olarak<\/em>) , biraz \u00f6nce geli\u015ftirilen tarih y\u00f6ntembiliminin temel bak\u0131\u015f a\u00e7\u0131s\u0131na uygun olarak, i\u015flemin kendisinin, ceza amac\u0131yla kullan\u0131m\u0131ndan daha eski ve daha evvel bir \u015fey oldu\u011funu, bu sonuncusunun (\u00f6teden beri var olan ama farkl\u0131 bir anlamda kullan\u0131lagelmi\u015f olan) i\u015fleme y\u00fcklenmi\u015f<\/em> oldu\u011funu, i\u015flemin bir yorumlan\u0131\u015f\u0131 oldu\u011funu, k\u0131sacas\u0131 durumun, t\u0131pk\u0131 eskiden, elin tutma amac\u0131 i\u00e7in icat edildi\u011finin d\u00fc\u015f\u00fcn\u00fclmesi gibi i\u015flemin de ceza amac\u0131 ile icat edilmi\u015f oldu\u011funu<\/em> d\u00fc\u015f\u00fcnen safdil ahlak ve hukuk soyk\u00fct\u00fck\u00e7\u00fclerinin zannettikleri gibi olmad\u0131\u011f\u0131n\u0131<\/em> varsay\u0131yoruz. Cezan\u0131n di\u011fer \u00f6\u011fesine, ak\u0131\u015fkan \u00f6\u011fesine, \u201canlam\u0131\u201dna gelince, \u201cceza\u201d kavram\u0131, k\u00fclt\u00fcr\u00fcn \u00e7ok ileri bir a\u015famas\u0131nda (\u00f6rne\u011fin bug\u00fcn\u00fcn Avrupa’s\u0131nda), art\u0131k bir anlam\u0131 de\u011fil, t\u00fcm bir \u201canlamlar\u201d bile\u015fimini temsil eder: cezan\u0131n \u015fimdiye kadarki tarihi, onun her t\u00fcrden amaca alet edili\u015finin tarihi, ayr\u0131\u015ft\u0131rmas\u0131 ve \u00e7\u00f6z\u00fcmlemesi zor, ayr\u0131ca vurgulamak gerekir ki, asla tan\u0131mlanamaz<\/em> bir t\u00fcr b\u00fct\u00fcnl\u00fckte kristalle\u015fir en sonunda. (Neden <\/em>cezaland\u0131r\u0131ld\u0131\u011f\u0131n\u0131 kesin olarak s\u00f6yleyebilmek bug\u00fcn olanaks\u0131zd\u0131r: b\u00fct\u00fcn bir s\u00fcrecin g\u00f6stergesel \u00f6zetini kapsayan hi\u00e7bir kavram tan\u0131mlanamaz; tan\u0131mlanabilir olan yaln\u0131zca tarihi olmayand\u0131r.) Buna kar\u015f\u0131n daha erken bir a\u015famada, o \u201canlamlar\u201d bile\u015fimi daha hala ayr\u0131\u015ft\u0131r\u0131labilir ve esnek bir haldedir; bile\u015fimin \u00f6\u011felerinin her ayr\u0131 durum i\u00e7in de\u011ferliklerini nas\u0131l de\u011fi\u015ftirdiklerini ve kendilerini buna g\u00f6re nas\u0131l yeniden d\u00fczenlediklerini, b\u00f6ylece k\u00e2h o k\u00e2h \u015fu \u00f6\u011fenin di\u011ferlerini geride b\u0131rakarak ba\u015fat duruma ge\u00e7i\u015fini, hatta kimi zaman tek bir \u00f6\u011fenin (\u00f6rne\u011fin cayd\u0131rma amac\u0131n\u0131n) t\u00fcm di\u011fer \u00f6\u011feleri elemi\u015f izlenimi verdi\u011fini alg\u0131lamak hala m\u00fcmk\u00fcnd\u00fcr. Cezan\u0131n \u201canlam\u0131\u201dn\u0131n ne denli belirsiz, ne denli sonradan konulma, ne denli rastlant\u0131sal oldu\u011funa ve ayn\u0131 i\u015flemin nas\u0131l temelden farkl\u0131 gayeler do\u011frultusunda kullan\u0131labilece\u011fine, yorumlanabilece\u011fine, uyarlanabilece\u011fine ili\u015fkin olarak en az\u0131ndan bir fikir vermek i\u00e7in, \u00fcstelik olduk\u00e7a da az ve rastgele bir kaynaktan derledi\u011fim \u015fu dizelge yararl\u0131 olacakt\u0131r. Zarars\u0131z k\u0131lma, daha fazla zarar verilmesini \u00f6nleme olarak ceza. Zarar g\u00f6renin zarar\u0131n\u0131n herhangi bir bi\u00e7imde (duygusal tatmin de dahil olmak \u00fczere) geri \u00f6denmesi olarak ceza. Bir denge bozuklu\u011funun, yay\u0131l\u0131m\u0131n\u0131 \u00f6nlemek amac\u0131yla, yal\u0131t\u0131m\u0131 olarak ceza. Cezay\u0131 belirleyenler ve uygulayanlar hakk\u0131nda korku salmak olarak ceza. Su\u00e7lunun o zamana dek nasibini alm\u0131\u015f oldu\u011fu nimetlerin bir t\u00fcr bedelini \u00f6demesi olarak ceza (maden oca\u011f\u0131nda k\u00f6le olarak kullan\u0131ld\u0131\u011f\u0131nda \u00f6rne\u011fin). Yozla\u015fmaya y\u00fcz tutmu\u015f bir \u00f6\u011fenin elenmesi olarak ceza (\u00c7in hukukunda g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, \u0131rk\u0131n ar\u0131l\u0131\u011f\u0131n\u0131 korumak veya bir sosyal modelin s\u00fcreklili\u011fini sa\u011flamak amac\u0131yla, kimi zaman t\u00fcm bir kolun elenmesi olarak ceza). \u015eenlik olarak, yani en nihayet alt edilmi\u015f bir d\u00fc\u015fmana zulmetme ve onu a\u015fa\u011f\u0131lama olarak ceza. Bellek olu\u015fturma olarak ceza, ister cezay\u0131 \u00e7eken i\u00e7in olsun – yani \u015fu \u201c\u0131slah\u201d denen \u015fey, ister ceza infaz\u0131n\u0131n tan\u0131klar\u0131 i\u00e7in olsun. K\u00f6t\u00fcl\u00fck yapan\u0131 \u00f6c\u00fcn ta\u015fk\u0131nl\u0131klar\u0131ndan koruyan iktidar taraf\u0131ndan \u015fart ko\u015fulan \u00fccretin \u00f6denmesi olarak ceza. G\u00fc\u00e7l\u00fc ku\u015faklar taraf\u0131ndan hala ayakta tutuldu\u011fu ve bir ayr\u0131cal\u0131k olarak g\u00f6r\u00fcld\u00fc\u011f\u00fc s\u00fcrece, \u00f6c\u00fcn do\u011fal hali ile bir uzla\u015fma olarak ceza. Toplum a\u00e7\u0131s\u0131ndan bir tehlike olarak ve toplum kurallar\u0131na ili\u015fkin s\u00f6zle\u015fmeyi \u00e7i\u011fnemi\u015f biri, bir asi, hain ve bar\u0131\u015f bozucu olarak g\u00f6r\u00fclen ve sava\u015f\u0131n sundu\u011fu ara\u00e7lar yard\u0131m\u0131yla m\u00fccadele edilen bir bar\u0131\u015f, yasa, d\u00fczen, iktidar d\u00fc\u015fman\u0131na kar\u015f\u0131 bir sava\u015f ilan\u0131 ve al\u0131nan bir sava\u015f \u00f6nlemi olarak ceza. –<\/p>\n

Eksiksiz bir liste de\u011fil bu ku\u015fkusuz; belli ki bir s\u00fcr\u00fc yarar\u0131 var cezan\u0131n. Bu y\u00fczden bir s\u00f6zde<\/em> yarar\u0131 hi\u00e7 \u00e7ekinmeden \u00e7\u0131karabiliriz bu listeden; ne ki yayg\u0131n kan\u0131ya g\u00f6re cezan\u0131n en esasl\u0131 yarar\u0131d\u0131r o, – cezaya inan\u00e7 bug\u00fcn bir\u00e7ok nedenden \u00f6t\u00fcr\u00fc sars\u0131lsa da onda en kuvvetli dayana\u011f\u0131n\u0131 buluyor hala. Ceza, su\u00e7luda su\u00e7luluk duygusu<\/em> uyand\u0131racak de\u011fere sahip olmal\u0131ym\u0131\u015f; insan, \u201cvicdan rahats\u0131zl\u0131\u011f\u0131\u201d, \u201cvicdan azab\u0131\u201d diye adland\u0131r\u0131lan o ruhsal tepkinin as\u0131l arac\u0131n\u0131 cezada ar\u0131yor. Oysa b\u00f6ylelikle, ger\u00e7eklik ve psikoloji hakk\u0131nda b\u0131rak\u0131n insanl\u0131\u011f\u0131n en uzun tarihini, onun tarih\u00f6ncesi hakk\u0131nda, bug\u00fcn i\u00e7in bile yan\u0131lg\u0131ya d\u00fc\u015f\u00fcl\u00fcyor. Ger\u00e7ek vicdan azab\u0131, \u00f6zellikle de su\u00e7lular ve mahkumlar aras\u0131nda son derece az rastlanan bir \u015feydir, cezaevleri, bu kemirgen solucan t\u00fcr\u00fcn\u00fcn i\u015ftahla serpilip b\u00fcy\u00fcd\u00fc\u011f\u00fc kulu\u00e7ka yerleri de\u011fildir<\/em>: – t\u00fcm vicdanl\u0131 g\u00f6zlemciler, \u00e7o\u011fu durumda b\u00f6ylesi bir yarg\u0131y\u0131 g\u00f6n\u00fcls\u00fczce ve kendi isteklerine ters d\u00fc\u015ferek verseler de, bu konuda hemfikirdir. Genel olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcrse, dayan\u0131kl\u0131la\u015ft\u0131r\u0131r ve duyars\u0131zla\u015ft\u0131r\u0131r ceza; yo\u011funla\u015ft\u0131r\u0131r; yabanc\u0131la\u015fma duygusunu keskinle\u015ftirir; direnme g\u00fcc\u00fcn\u00fc artt\u0131r\u0131r. Cezan\u0131n \u015fevki k\u0131rd\u0131\u011f\u0131, ac\u0131nas\u0131 bir aya\u011fa kapanmaya ve kendini al\u00e7altmaya yol a\u00e7t\u0131\u011f\u0131 oluyorsa e\u011fer, bu sonu\u00e7 onun ortalamadaki etkisinden – kuru, kasvetli bir ciddiyettir bu etkinin ay\u0131rt edici \u00f6zelli\u011fi – daha da az sevindiricidir ku\u015fkusuz. Kald\u0131 ki insan\u0131n tarih \u00f6ncesindeki<\/em> bin y\u0131ll\u0131k d\u00f6nemini d\u00fc\u015f\u00fcn\u00fcrsek, su\u00e7luluk duygusunun geli\u015fiminin en etkili bi\u00e7imde tam da ceza yoluyla engellenmi\u015f<\/em> oldu\u011fu yarg\u0131s\u0131na varabiliriz kolayl\u0131kla, – en az\u0131ndan, cezaland\u0131ran kuvvetin h\u0131\u015fm\u0131na u\u011fram\u0131\u015f kurbanlar dikkate al\u0131nd\u0131\u011f\u0131nda. Yarg\u0131 ve infaz i\u015flemlerine tan\u0131k olman\u0131n, su\u00e7luyu, kendi edimini, kendi davran\u0131\u015f bi\u00e7imini ba\u015fl\u0131 ba\u015f\u0131na<\/em> k\u0131nanacak bir \u015fey olarak duyumsamaktan ne \u00f6l\u00e7\u00fcde al\u0131koydu\u011funu k\u00fc\u00e7\u00fcmsemeyelim: \u00e7\u00fcnk\u00fc o, ayn\u0131 davran\u0131\u015f bi\u00e7iminin, adaletin hizmetinde kullan\u0131l\u0131p onayland\u0131\u011f\u0131n\u0131, vicdan rahatl\u0131\u011f\u0131yla uyguland\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr: yani casuslu\u011fu, aldatmacay\u0131, r\u00fc\u015fveti, tuzak kurmay\u0131, hile ve kurnazl\u0131k dolu t\u00fcm polis ve davac\u0131 h\u00fcnerini, ard\u0131ndan da, t\u00fcrl\u00fc ceza bi\u00e7imlerinde g\u00f6r\u00fclen, duygusal tatmin yoluyla dahi mazur g\u00f6sterilmemi\u015f esasl\u0131 bir soygunu, boyun e\u011fdirmeyi, s\u00f6vmeyi, hapsetmeyi, i\u015fkenceyi, katletmeyi – ve bunlar\u0131n t\u00fcm\u00fc de, onun yarg\u0131\u00e7lar\u0131n\u0131n ba\u015fl\u0131 ba\u015f\u0131na<\/em> de\u011fil de, yaln\u0131zca belirli bir ba\u011flamda ve belirli bir ama\u00e7 i\u00e7in kullan\u0131ld\u0131klar\u0131nda k\u0131nad\u0131klar\u0131 ve cezaya \u00e7arpt\u0131rd\u0131klar\u0131 davran\u0131\u015flard\u0131r. \u201cVicdan rahats\u0131zl\u0131\u011f\u0131\u201d, yery\u00fcz\u00fc bitki \u00f6rt\u00fcs\u00fcn\u00fcn bu en tekinsiz ve en ilgin\u00e7 bitkisi, bu toprakta yeti\u015fmemi\u015ftir, – asl\u0131nda \u00e7ok uzun bir s\u00fcre, yarg\u0131layanlar\u0131n ve cezaland\u0131ranlar\u0131n bilin\u00e7lerinde bile kar\u015f\u0131lar\u0131ndakinin bir \u201csu\u00e7lu\u201d oldu\u011funa ili\u015fkin bir \u015fey belirmemi\u015fti. Bir zarar-veren, sorumlusu olmayan bir par\u00e7a belayd\u0131 kar\u015f\u0131lar\u0131ndaki onlar i\u00e7in. \u00d6te yandan, cezan\u0131n yine bir bela gibi \u00fcst\u00fcne \u00e7\u00f6km\u00fc\u015f oldu\u011fu ki\u015fi ise, ans\u0131z\u0131n ba\u015f g\u00f6stermi\u015f ve hesaba kat\u0131lmam\u0131\u015f bir \u015fey kar\u015f\u0131s\u0131nda, korkun\u00e7 bir do\u011fa olay\u0131, yukar\u0131dan devrilip gelmi\u015f ve kar\u015f\u0131 koyulmas\u0131 art\u0131k olanaks\u0131z, ezici bir kaya k\u00fctlesi kar\u015f\u0131s\u0131nda duyulandan daha ba\u015fka bir \u201ci\u00e7 s\u0131z\u0131s\u0131\u201d duymam\u0131\u015ft\u0131.<\/p>\n

Bunun bilincine Spinoza, bir keresinde umulmad\u0131k \u015fekilde (onu bu noktada yanl\u0131\u015f anlamak i\u00e7in epey gayret sarf eden<\/em> yorumlay\u0131c\u0131lar\u0131n\u0131, \u00f6rne\u011fin Kuno Fischer’i, bezdirircesine), bir \u00f6\u011fle\u00fcst\u00fc, kim bilir hangi an\u0131y\u0131 de\u015fmekteyken, \u015fu \u00fcnl\u00fc morsus conscientiae<\/em>‘den (vicdan azab\u0131) geriye kendisi i\u00e7in ne kalm\u0131\u015f oldu\u011fu sorusuna tak\u0131ld\u0131\u011f\u0131nda vard\u0131 – Spinoza ki, iyi ve k\u00f6t\u00fcy\u00fc insan yarat\u0131s\u0131 imgeler s\u0131n\u0131f\u0131na havale etmi\u015f ve kendi \u201c\u00f6zg\u00fcr\u201d Tanr\u0131’s\u0131n\u0131n onurunu, Tanr\u0131’n\u0131n her \u015feyi sub ratione boni<\/em> (iyi bir ama\u00e7 i\u00e7in) olu\u015fturdu\u011funu ileri s\u00fcren (\u201cama bu Tanr\u0131’y\u0131 yazg\u0131ya ba\u011f\u0131ml\u0131 k\u0131lmak anlam\u0131na gelirdi ve ger\u00e7ekten de sa\u00e7mal\u0131klar\u0131n en b\u00fcy\u00fc\u011f\u00fc olurdu\u201d) k\u00e2firlere kar\u015f\u0131 ate\u015fli bir \u00f6fkeyle savunmu\u015ftu. Spinoza i\u00e7in d\u00fcnya yeniden, vicdan rahats\u0131zl\u0131\u011f\u0131n\u0131n icad\u0131ndan evvelki o masumiyet haline geri d\u00f6nm\u00fc\u015ft\u00fc: peki morsus conscientiae’ya<\/em> (vicdan azab\u0131) ne olmu\u015ftu bu arada? \u201cGaudium<\/em>‘un (sevin\u00e7) kar\u015f\u0131t\u0131\u201d demi\u015fti en sonunda Spinoza kendi kendine, – \u201cge\u00e7mi\u015fte kalm\u0131\u015f, t\u00fcm beklentilerin aksine yeniden ger\u00e7ekle\u015fmemi\u015f bir olay\u0131n imgesi e\u015fli\u011finde bir h\u00fcz\u00fcn.\u201d (Ethica III, \u00f6nerme XVIII, yorum I.II.) Cezan\u0131n ans\u0131z\u0131n ba\u015flar\u0131na musallat oldu\u011fu \u201ck\u00f6t\u00fcl\u00fck yapm\u0131\u015f olanlar\u201d\u0131n da binlerce y\u0131l boyunca, \u201ckabahatlerine\u201d ili\u015fkin olarak duyumsam\u0131\u015f olduklar\u0131 Spinoza’n\u0131nkinden farkl\u0131 de\u011fildi<\/em>: \u201cbir \u015fey beklenmedik \u015fekilde ters gitti burada\u201d diye duyumsuyorlard\u0131; \u201cbunu yapmamal\u0131yd\u0131m\u201d diye de\u011fil<\/em> – , bir hastal\u0131\u011fa, bir talihsizli\u011fe ya da \u00f6l\u00fcme boyun e\u011fercesine, \u00f6rne\u011fin Ruslar\u0131n bug\u00fcn bile ya\u015famla ba\u015fa \u00e7\u0131kmada biz Bat\u0131l\u0131lara oranla daha \u00fcst\u00fcn olmalar\u0131na yol a\u00e7an o y\u00fcrekli ve ba\u015fkald\u0131rmayan yazg\u0131c\u0131l\u0131kla boyun e\u011fdiler cezaya. O d\u00f6nemlerde su\u00e7 ediminin bir ele\u015ftirisi yap\u0131ld\u0131ysa, o da zek\u00e2n\u0131n, edimin kendisi \u00fczerinde y\u00fcr\u00fctm\u00fc\u015f oldu\u011fu ele\u015ftiridir: \u015furas\u0131 muhakkak ki, cezan\u0131n as\u0131l etkisini<\/em>, her \u015feyden \u00f6nce bir zek\u00e2 keskinle\u015fmesinde, bir bellek geni\u015flemesinde, bundan b\u00f6yle daha dikkatli, daha sak\u0131ngan, daha gizli kapakl\u0131 davranma istencinde, ki\u015finin bir \u00e7ok \u015fey i\u00e7in yetersiz oldu\u011funun idrakinde, kendi kendini daha iyi ele\u015ftirmesinde aramal\u0131y\u0131z. Ceza yoluyla, insanda ve hayvanda genel olarak elde edilebilecek olan, korkuyu artt\u0131rmak, zek\u00e2y\u0131 keskinle\u015ftirmek ve arzulara h\u00e2kim olmakt\u0131r: b\u00f6ylece ehlile\u015ftirir<\/em> ceza insan\u0131, ama \u201cdaha iyi\u201d yapmaz, – kald\u0131 ki daha hakl\u0131 olarak bunun tersi de ileri s\u00fcr\u00fclebilir. (\u201cZarar ak\u0131lland\u0131r\u0131r\u201d denir halk aras\u0131nda: ak\u0131lland\u0131rd\u0131\u011f\u0131 \u00f6l\u00e7\u00fcde fenala\u015ft\u0131r\u0131r da. \u00c7okluk al\u0131kla\u015ft\u0131r\u0131yor neyse ki.)<\/p>\n

Bu noktada art\u0131k, \u201cvicdan rahats\u0131zl\u0131g\u0131\u201dn\u0131n kayna\u011f\u0131na ili\u015fkin benim kendi hipotezime ilk ve ge\u00e7ici bir anlat\u0131m kazand\u0131rmak \u015fart oluyor: anlat\u0131m\u0131 kolay olmayan ve uzun s\u00fcre d\u00fc\u015f\u00fcn\u00fclmeyi, g\u00f6zetilmeyi, \u00f6z\u00fcmsenmeyi gerektiren bir hipotez bu. Vicdan rahats\u0131zl\u0131\u011f\u0131n\u0131, ge\u00e7irmi\u015f oldu\u011fu de\u011fi\u015fimlerin hepsinden daha esasl\u0131 bir de\u011fi\u015fimin, kendini, toplum ve bar\u0131\u015f b\u00fcy\u00fcs\u00fcn\u00fcn i\u00e7ine kesin olarak hapsolmu\u015f buldu\u011funda ya\u015fad\u0131\u011f\u0131 o de\u011fi\u015fimin bask\u0131s\u0131 alt\u0131ndaki insan\u0131n ka\u00e7\u0131n\u0131lmaz olarak yakaland\u0131\u011f\u0131 a\u011f\u0131r bir hastal\u0131k olarak g\u00f6r\u00fcyorum ben. Deniz hayvanlar\u0131n\u0131n kara hayvan\u0131 olmaya, aksi halde yok olup gitmek zorunda kald\u0131klar\u0131nda ba\u015flar\u0131na gelenden farkl\u0131 de\u011fildi yabana, sava\u015fa, gezip dola\u015fmaya, maceraya mutlulukla uyum sa\u011flam\u0131\u015f bu yar\u0131 hayvanlar\u0131n ba\u015flar\u0131na gelen, – t\u00fcm i\u00e7g\u00fcd\u00fcleri bir anda de\u011ferden d\u00fc\u015fm\u00fc\u015f ve \u201cask\u0131ya al\u0131nm\u0131\u015ft\u0131\u201d. O ana de\u011fin suyun ta\u015f\u0131m\u0131\u015f oldu\u011fu bu hayvanlar, bundan b\u00f6yle ayaklar\u0131 \u00fczerinde y\u00fcr\u00fcmek ve \u201ckendi kendilerini ta\u015f\u0131mak\u201d zorundayd\u0131lar: korkun\u00e7 bir a\u011f\u0131rl\u0131k \u00e7\u00f6km\u00fc\u015ft\u00fc \u00fczerlerine. En basit i\u015fler i\u00e7in bile beceriksiz g\u00f6r\u00fcyorlard\u0131 kendilerini, bu yeni ve bilinmeyen d\u00fcnyada, onlar\u0131n eski yol g\u00f6stericilerine, o d\u00fczenleyici ve bilin\u00e7sizce g\u00fcvenli\u011fe ula\u015ft\u0131ran d\u00fcrt\u00fclere yer yoktu art\u0131k, – d\u00fc\u015f\u00fcnmeye, sonu\u00e7 \u00e7\u0131karmaya, hesaplamaya, nedenlerle sonu\u00e7lar\u0131 e\u015fle\u015ftirmeye indirgenmi\u015fti bu talihsizler, \u201cbilin\u00e7\u201dlerine indirgenmi\u015flerdi, o en zavall\u0131 ve en \u00e7ok yan\u0131lan organlar\u0131na! Zannetmiyorum ki yery\u00fcz\u00fcnde b\u00f6ylesi bir keder duygusu, kur\u015fun gibi a\u011f\u0131r b\u00f6ylesi bir ho\u015fnutsuzluk daha olmu\u015f olsun, – o eski i\u00e7g\u00fcd\u00fcler bir kez olsun taleplerini duyurmaktan vazge\u00e7mediler gene de! Ne ki bu i\u00e7g\u00fcd\u00fcleri tatmin etmek zor ve nadiren olanakl\u0131yd\u0131: genel olarak yeni ve adeta yeralt\u0131nda tatmin yollar\u0131 aramak zorundayd\u0131lar kendilerine. D\u0131\u015fa bo\u015falmayan t\u00fcm i\u00e7g\u00fcd\u00fcler i\u00e7e y\u00f6nelirler<\/em> – benim, insan\u0131n i\u00e7selle\u015fmesi<\/em> diye adland\u0131rd\u0131\u011f\u0131m \u015fey budur: insanda, sonradan onun \u201cruhu\u201d diye adland\u0131r\u0131lm\u0131\u015f olan \u015fey ancak b\u00f6ylelikle geli\u015fmeye ba\u015flar. Ba\u015flang\u0131\u00e7ta iki zar tabakas\u0131 aras\u0131na gerilecek kadar ince olan i\u00e7 d\u00fcnya, insan\u0131n d\u0131\u015fa bo\u015fal\u0131m\u0131 dizginlendi\u011fi<\/em> \u00f6l\u00e7\u00fcde genle\u015fmi\u015f ve kabarm\u0131\u015f, o \u00f6l\u00e7\u00fcde derinlik, geni\u015flik ve y\u00fckseklik kazanm\u0131\u015ft\u0131r. Devlet \u00f6rg\u00fct\u00fcn\u00fcn, eski \u00f6zg\u00fcrl\u00fck i\u00e7g\u00fcd\u00fclerinden korunmak i\u00e7in dikmi\u015f oldu\u011fu o korkun\u00e7 kaleler, – cezalar \u00f6zellikle b\u00f6ylesi kalelerdir – yaban\u0131l, \u00f6zg\u00fcrce dola\u015fan insan\u0131n t\u00fcm i\u00e7g\u00fcd\u00fclerinin geriye, insan\u0131n kendisine kar\u015f\u0131<\/em> y\u00f6nelmesine yol a\u00e7m\u0131\u015ft\u0131r. D\u00fc\u015fmanl\u0131k, zul\u00fcm, takipten, bask\u0131ndan, de\u011fi\u015fimden, y\u0131k\u0131p d\u00f6kmekten al\u0131nan haz – bunlar\u0131n t\u00fcm\u00fcn\u00fcn, b\u00f6ylesi i\u00e7g\u00fcd\u00fclere sahip olan insana kar\u015f\u0131 cephe almas\u0131: budur<\/em> \u201cvicdan rahats\u0131zl\u0131\u011f\u0131\u201dn\u0131n kayna\u011f\u0131. Gelene\u011fin bo\u011fucu darl\u0131\u011f\u0131na ve tekd\u00fczeli\u011fine t\u0131k\u0131l\u0131p kalm\u0131\u015f, d\u0131\u015f d\u00fc\u015fmanlar\u0131n ve diren\u00e7lerin yoklu\u011funda sab\u0131rs\u0131zca kendini paralayan, kendi pe\u015fine d\u00fc\u015fen, kendini kemiren, kurcalayan, h\u0131rpalayan insan, kendini kafesinin parmakl\u0131klar\u0131na vura vura yaralayan, bu \u201cehlile\u015ftirmek\u201d istenilen hayvan, bu yoksun olan ve \u00e7\u00f6le duydu\u011fu s\u0131la \u00f6zleminin yiyip bitirdi\u011fi, kendi kendinden bir ser\u00fcven, bir i\u015fkence yeri, g\u00fcvenliksiz ve tehlikeli bir yaban\u0131ll\u0131k yaratmak zorunda kalm\u0131\u015f olan insan – bu deli, bu \u00f6zlem \u00e7eken ve umutsuz tutsak \u201cvicdan rahats\u0131zl\u0131\u011f\u0131n\u0131n mucidi oldu. Ama bununla, insanl\u0131\u011f\u0131n bug\u00fcn bile atlatamam\u0131\u015f oldu\u011fu, en vahim ve en deh\u015fetli hastal\u0131\u011f\u0131n yolu a\u00e7\u0131ld\u0131; insan\u0131n insandan<\/em>, kendinden<\/em> ac\u0131 \u00e7ekmesi: hayvan olarak ya\u015fad\u0131\u011f\u0131 ge\u00e7mi\u015finden zorla kopar\u0131lmas\u0131n\u0131n, yeni durumlar ve varolu\u015f ko\u015fullan i\u00e7ine d\u00fc\u015fmesi ve adeta yuvarlanmas\u0131n\u0131n, o ana kadar kuvvetinin, hazz\u0131n\u0131n, korkun\u00e7lu\u011funun temellerini olu\u015fturmu\u015f olan i\u00e7g\u00fcd\u00fclere kar\u015f\u0131 a\u00e7\u0131lm\u0131\u015f sava\u015f\u0131n sonucu olarak. \u00d6te yandan bu kendine kar\u015f\u0131 d\u00f6nm\u00fc\u015f, kendine kar\u015f\u0131 cephe alm\u0131\u015f hayvan ruhu olgusunun beraberinde yery\u00fcz\u00fcne ne denli yeni, derinlikli, duyulmad\u0131k, muammal\u0131, \u00e7eli\u015fkili ve gelecek vaat eden<\/em> bir \u015fey getirmi\u015f ve b\u00f6ylece yery\u00fcz\u00fcn\u00fcn g\u00f6r\u00fcn\u00fc\u015f\u00fcn\u00fc \u00f6nemli \u00f6l\u00e7\u00fcde de\u011fi\u015ftirmi\u015f oldu\u011funu da hemen ekleyelim. B\u00f6ylece ba\u015flayan ve sonu da hen\u00fcz g\u00f6r\u00fcnmeyen bu oyunun lay\u0131k\u0131yla takdir edilebilmesi i\u00e7in tanr\u0131sal seyirciler gerekmi\u015fti ger\u00e7ekten de – herhangi g\u00fcl\u00fcn\u00e7 bir gezegende, anlams\u0131zca ve dikkat \u00e7ekmeksizin oynanmas\u0131na g\u00f6z yumulamayacak denli ince, harikulade ve paradoksal bir oyun! O zamandan beri, Herakleitos’un \u201ckoca bebe\u011fi\u201dnin, ad\u0131 ister Zeus ister rastlant\u0131 olsun, oynarken att\u0131\u011f\u0131 zarlar\u0131n en beklenmedik ve heyecan verici olanlar\u0131 aras\u0131nda<\/em> yer al\u0131yor insan, – sanki onunla birlikte bir \u015fey kendisini bildiriyor ve haz\u0131rl\u0131yormu\u015f\u00e7as\u0131na, insan sanki ama\u00e7 de\u011fil de yaln\u0131zca bir yol, bir ara durum, bir k\u00f6pr\u00fc, bir b\u00fcy\u00fck vaatmi\u015f\u00e7esine bir ilgi, heyecanl\u0131 bir bekleyi\u015f, bir umut, handiyse bir kesinlik uyand\u0131r\u0131yor kendisi hakk\u0131nda…<\/p>\n

\u201cVicdan rahats\u0131zl\u0131\u011f\u0131\u201dn\u0131n kayna\u011f\u0131na ili\u015fkin bu hipotezin dayand\u0131\u011f\u0131 varsay\u0131mlardan ilki, s\u00f6z\u00fc edilen de\u011fi\u015fimin yava\u015f ve istemli bir de\u011fi\u015fim olmad\u0131\u011f\u0131, yeni ko\u015fullara organik bir uyum sa\u011flama \u015feklinde de\u011fil, bir kesinti, bir s\u0131\u00e7rama, bir zorlama, kar\u015f\u0131 koyulmam\u0131\u015f, hatta h\u0131n\u00e7 bile duyulmam\u0131\u015f, savu\u015fturulamaz bir bela \u015feklinde kendini g\u00f6stermi\u015f oldu\u011fudur. \u0130kinci varsay\u0131msa, o ana de\u011fin dizginlenmemi\u015f ve \u015fekillen\u00addirilmemi\u015f bir halk\u0131 belirli bir \u015fekle sokma s\u00fcrecinin, bir zorbal\u0131kla ba\u015flam\u0131\u015f, yine pe\u015f pe\u015fe zorbal\u0131klar yoluyla bir sona ula\u015ft\u0131r\u0131lm\u0131\u015f oldu\u011fu, – dolay\u0131s\u0131yla, en eski \u201cdevlet\u201din korkun\u00e7 bir despotluk, ezici ve amans\u0131z bir ayg\u0131t olarak ortaya \u00e7\u0131km\u0131\u015f ve halk ve yar\u0131 hayvan kar\u0131\u015f\u0131m\u0131 bu hammaddeyi yaln\u0131zca yo\u011furup itaatkar k\u0131lana dek de\u011fil, onu bi\u00e7imlendirene<\/em> dek i\u015fleyegelmi\u015f oldu\u011fudur. \u201cDevlet\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fc kulland\u0131m: bununla kimi kastetti\u011fim a\u00e7\u0131k – herhangi bir sar\u0131\u015f\u0131n, y\u0131rt\u0131c\u0131 hayvan s\u00fcr\u00fcs\u00fcn\u00fc, sava\u015f i\u00e7in \u00f6rg\u00fctlenmi\u015f olan ve \u00f6rg\u00fctleme becerisiyle de, belki say\u0131ca \u00e7ok daha \u00fcst\u00fcn, ama daha hala \u015fekilsiz, g\u00f6\u00e7ebe bir halk kitlesinin \u00fczerine o korkun\u00e7 pen\u00e7elerini g\u00f6z\u00fcn\u00fc k\u0131rpmadan koyan bir fatihler ve efendiler \u0131rk\u0131n\u0131. \u201cDevlet\u201d b\u00f6yle ba\u015flar i\u015fte yery\u00fcz\u00fcnde: onu bir \u201cs\u00f6zle\u015fme\u201d ile ba\u015flatan co\u015fkulu hayallerin sona erdirildi\u011fi kan\u0131s\u0131nday\u0131m. Buyurabilen, do\u011fas\u0131 gere\u011fi \u201cefendi\u201d olan, edimlerinde ve tav\u0131rlar\u0131nda zorbal\u0131k sergileyen ki\u015fi – ne i\u015fi var b\u00f6yle birinin s\u00f6zle\u015fmelerle! B\u00f6ylesi varl\u0131klar hesaba kitaba gelmezler, yazg\u0131 gibi geliverirler, nedensiz, mant\u0131ks\u0131z, f\u00fctursuz, \u00f6z\u00fcrs\u00fcz, \u015fim\u015fe\u011fin belirdi\u011fi gibi beliriverirler, nefret bile duyulamayacak denli korkun\u00e7, ani, inand\u0131r\u0131c\u0131, \u201cfarkl\u0131\u201d bi\u00e7imde. Yap\u0131tlar\u0131, i\u00e7g\u00fcd\u00fcsel bir bi\u00e7im-yaratma, bi\u00e7ime-sokma’dan olu\u015fur, var olan en isten\u00e7 d\u0131\u015f\u0131, en bilin\u00e7siz sanat\u00e7\u0131lard\u0131r onlar: – belirdikleri yerde yeni bir \u015fey, \u00f6\u011felerin ve i\u015flevlerin kendi aralar\u0131nda birbirlerinden ayr\u0131 tutulup birbirleriyle ilintilendirildi\u011fi, b\u00fct\u00fcn bak\u0131m\u0131ndan bir \u201canlam\u201dla y\u00fcklenmemi\u015f olan hi\u00e7 bir \u015feyin i\u00e7inde yer bulamad\u0131\u011f\u0131 ya\u015fayan<\/em> bir egemenlik d\u00fczene\u011fi olu\u015fuverir hemen. Su\u00e7, sorumluluk, ba\u015fkalar\u0131n\u0131 g\u00f6zetme nedir bilmez bu do\u011fu\u015ftan \u00f6rg\u00fct\u00e7\u00fcler; bir annenin kendisini \u00e7ocu\u011funda do\u011frulanm\u0131\u015f olarak g\u00f6rmesi gibi, kendini \u201cyap\u0131t\u201d\u0131nda sonsuza dek do\u011frulanm\u0131\u015f olarak g\u00f6ren o tun\u00e7 bak\u0131\u015fl\u0131, korkun\u00e7 sanat\u00e7\u0131 bencilli\u011fi h\u00fck\u00fcm s\u00fcrer i\u00e7lerinde. Onlar<\/em>, aralar\u0131nda \u201cvicdan rahats\u0131zl\u0131\u011f\u0131\u201dn\u0131n b\u00fcy\u00fcd\u00fc\u011f\u00fc insanlardan de\u011fildir, en ba\u015f\u0131ndan bellidir bu, – ne ki onlars\u0131z <\/em>da b\u00fcy\u00fcyemezdi bu i\u011fren\u00e7 ot, eksik olurdu, onlar\u0131n \u00e7eki\u00e7 darbelerinin \u015fiddeti ve sanat\u00e7\u0131 zorbal\u0131klar\u0131 alt\u0131nda, muazzam miktarda \u00f6zg\u00fcrl\u00fck d\u00fcnya y\u00fcz\u00fcnden ya da en az\u0131ndan g\u00f6zden silinmi\u015f ve adeta gizil k\u0131l\u0131nm\u0131\u015f olmasayd\u0131 e\u011fer. Zorbal\u0131kla gizil k\u0131l\u0131nm\u0131\u015f bu \u00f6zg\u00fcrl\u00fck i\u00e7g\u00fcd\u00fcs\u00fc<\/em> – art\u0131k anlad\u0131k bunu -, bu bast\u0131r\u0131lm\u0131\u015f, geri \u00e7ekilmi\u015f, i\u00e7erilere hapsedilmi\u015f, sonunda art\u0131k yaln\u0131zca kendi \u00fczerinden bo\u015falabilen ve sal\u0131verilen \u00f6zg\u00fcrl\u00fck i\u00e7g\u00fcd\u00fcs\u00fc: bu, sadece ve sadece budur vicdan rahats\u0131zl\u0131\u011f\u0131n\u0131n <\/em>ba\u015flang\u0131c\u0131.<\/p>\n

T\u00fcm bu olguyu, s\u0131rf en ba\u015f\u0131ndan \u00e7irkin ve ac\u0131 verici olmas\u0131 nedeniyle \u00f6nemsiz g\u00f6rmemeli. Zira burada, i\u00e7sel, daha k\u00fc\u00e7\u00fck \u00e7apl\u0131, daha dar ufuklu, geriye y\u00f6nelerek, Goethe’nin deyi\u015fiyle \u201cg\u00f6\u011fs\u00fcn labirentinde\u201d kendisine vicdan rahats\u0131zl\u0131\u011f\u0131n\u0131 yaratan ve olumsuz idealler kuran kuvvet, \u015fiddet- sanat\u00e7\u0131lar\u0131nda ve \u00f6rg\u00fct\u00e7\u00fclerde daha g\u00f6rkemli bir \u015fekilde i\u015f ba\u015f\u0131nda olan ve devletler kuran o etkin kuvvetle temelde ayn\u0131d\u0131r, o \u00f6zg\u00fcrl\u00fck i\u00e7g\u00fcd\u00fcs\u00fcd\u00fcr<\/em> yani (benim dilimde s\u00f6ylersek: g\u00fc\u00e7 istencidir): ancak burada, bu kuvvetin bi\u00e7im olu\u015fturucu ve zorba do\u011fas\u0131n\u0131n, kendini \u00fczerinde \u015fiddetle g\u00f6sterdi\u011fi malzeme insan\u0131n kendisi, o hayvansal eski kendi’dir – daha heybetli ve daha g\u00f6z al\u0131c\u0131 olan di\u011fer olguda oldu\u011fu gibi \u00f6teki<\/em> insan, \u00f6teki<\/em> insanlar de\u011fil<\/em>. Kendine kar\u015f\u0131 bu i\u00e7ten i\u00e7e zor kullanma, bu sanat\u00e7\u0131-zalimli\u011fi, a\u011f\u0131r, direngen, sanc\u0131l\u0131 bir malzeme olarak kendine bi\u00e7im vermekten, kendine bir isten\u00e7, bir ele\u015ftiri, bir \u00e7eli\u015fki, bir a\u015fa\u011f\u0131lama, bir \u201chay\u0131r\u201d da\u011flamaktan al\u0131nan haz, ac\u0131 vermekten zevk ald\u0131\u011f\u0131 i\u00e7in kendine ac\u0131 \u00e7ektiren, kendi kendiyle istemli bir \u015fekilde \u00e7eli\u015fik olan bir ruhun t\u00fcyler \u00fcrpertici ve deh\u015fet-verici-zevkli u\u011fra\u015f\u0131, t\u00fcm bu etkin <\/em>\u201cvicdan rahats\u0131zl\u0131\u011f\u0131\u201d, ideal ve imgesel olan\u0131n bu as\u0131l d\u00f6lyata\u011f\u0131, en sonunda – tahmin edilebilece\u011fi gibi – bir s\u00fcr\u00fc yeni, al\u0131\u015f\u0131lmad\u0131k g\u00fczelli\u011fi ve evetlemeyi de g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kard\u0131, hatta belki \u201cg\u00fczelli\u011fi\u201d \u00e7\u0131kard\u0131 ilk olarak g\u00fcn \u0131\u015f\u0131\u011f\u0131na… Neye \u201cg\u00fczel\u201d denirdi ki, ilkin onun \u00e7eli\u015fi\u011fi kendinin bilincine varm\u0131\u015f olmasayd\u0131, \u00e7irkin olan kendine \u201cben \u00e7irkinim\u201d demi\u015f olmasayd\u0131?.. Kendini hi\u00e7e sayma<\/em>, kendini yads\u0131ma<\/em>, kendini feda etme<\/em> gibi \u00e7eli\u015fkili kavramlar\u0131n nas\u0131l olup da bir ideali, bir g\u00fczelli\u011fi an\u0131\u015ft\u0131rd\u0131klar\u0131 bilmecesi, bu ipucundan sonra en az\u0131ndan kolayla\u015fm\u0131\u015f olacakt\u0131r; bir \u015feyi biliyoruz bundan b\u00f6yle, ku\u015fkum yok bu konuda -, kendini hi\u00e7e sayan\u0131n, kendini yads\u0131yan\u0131n, kendini feda edenin duydu\u011fu hazz\u0131n, en ba\u015f\u0131ndan bu yana ne t\u00fcr bir haz oldu\u011funu biliyoruz: zulme girer bu haz. – Ahlaksal<\/em> bir de\u011fer olarak \u201cbencil olmayan\u201d\u0131n k\u00f6kenine ve bu de\u011ferin boy verdi\u011fi zeminin saptanmas\u0131na ili\u015fkin olarak \u015fimdilik bu kadar: vicdan rahats\u0131zl\u0131\u011f\u0131 ve kendine hor davranma istenci bencil olmayan\u0131n de\u011ferinin<\/em> \u00f6nko\u015fullar\u0131d\u0131r.<\/p>\n

Bir hastal\u0131kt\u0131r \u201cvicdan rahats\u0131zl\u0131\u011f\u0131\u201d, buna \u015f\u00fcphe yok, ne ki, hamilelik nas\u0131l bir hastal\u0131ksa o da \u00f6yle bir hastal\u0131kt\u0131r. Bu hastal\u0131k, en korkun\u00e7 ve en y\u00fcce doru\u011funa hangi ko\u015fullar alt\u0131nda ula\u015fm\u0131\u015ft\u0131r onu ara\u015ft\u0131ral\u0131m: – ve bu sayede d\u00fcnyaya ilk ad\u0131m\u0131n\u0131 atm\u0131\u015f olan \u015fey nedir onu g\u00f6relim. Derin bir nefes almak gerekiyor bunun i\u00e7in, – ve de \u00f6nce, bir kez daha, daha \u00f6nceki bir bak\u0131\u015f a\u00e7\u0131s\u0131na geri d\u00f6nmemiz gerekiyor. Bor\u00e7lu ile alacakl\u0131s\u0131 aras\u0131ndaki, \u00f6nceden uzun uzad\u0131ya s\u00f6z\u00fc edilmi\u015f olan medeni hukuksal ili\u015fki, bir kez daha, hem de tarihsel a\u00e7\u0131dan son derece tuhaf ve kayg\u0131land\u0131r\u0131c\u0131 bir \u015fekilde, biz modern insanlar i\u00e7in belki de en anla\u015f\u0131lmaz olan bir ili\u015fkiye ta\u015f\u0131nd\u0131: ya\u015fayan neslin atalar\u0131yla<\/em> olan ili\u015fkisine. \u0130lk soy toplulu\u011fu i\u00e7inde, – ilk\u00e7a\u011flardan s\u00f6z ediyoruz – ya\u015famakta olan her ku\u015fak daha \u00f6nceki ku\u015fa\u011fa, \u00f6zellikle de soy-kurucu ilk ku\u015fa\u011fa kar\u015f\u0131 hukuksal bir y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fc oldu\u011funu kabul eder (ve bu kesinlikle s\u0131rf bir duygu borcu da de\u011fildir: kald\u0131 ki bu sonuncunun varl\u0131\u011f\u0131, insan t\u00fcr\u00fcn\u00fcn en uzun d\u00f6nemi g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda bile, tart\u0131\u015fma konusu yap\u0131labilir). Soyun tamamen ve yaln\u0131zca atalar\u0131n\u0131n fedakarl\u0131klar\u0131 ve ba\u015far\u0131lar\u0131 sayesinde s\u00fcregeldi\u011fi<\/em>, – ve bunun onlara fedakarl\u0131klar ve ba\u015far\u0131lar yoluyla geri \u00f6denmesi gerekti\u011fi<\/em> kan\u0131s\u0131 h\u00fck\u00fcm s\u00fcrer burada: bir bor\u00e7 kabullenilir b\u00f6ylece, g\u00fc\u00e7l\u00fc tinler olarak var olmaya devam eden atalar, kuvvetlerine dayanarak soya yeni yararlar ve \u00f6ndelikler sunmay\u0131 s\u00fcrd\u00fcrd\u00fckleri i\u00e7in s\u00fcrekli artan bir bor\u00e7tur bu \u00fcstelik. Bedavaya m\u0131 peki? Ama o kaba ve \u201cruh fukaras\u0131\u201d \u00e7a\u011flar \u201cbedava\u201d nedir bilmezler. Ne verilebilir onlara kar\u015f\u0131l\u0131\u011f\u0131nda? Kurbanlar (ba\u015flang\u0131\u00e7ta, en kaba bir anlay\u0131\u015fla, besin olarak), \u015f\u00f6lenler, tap\u0131naklar, h\u00fcrmetin g\u00f6stergesi arma\u011fanlar, her \u015feyden \u00f6nce de itaat – t\u00fcm g\u00f6renekler, atalar\u0131n birer eseri olarak, onlar\u0131n y\u00f6nergeleri ve buyruklar\u0131d\u0131r da ayn\u0131 zamanda -: yeterince verildi mi onlara acaba? Bu ku\u015fku kal\u0131r geriye ve artar: zaman zaman toptan bir \u00f6demeye, \u201calacakl\u0131\u201dya bir geri \u00f6deme olarak herhangi korkun\u00e7 bir \u015feye zorlar (\u015fu k\u00f6t\u00fc \u015f\u00f6hretli \u201cilk do\u011fanlar\u0131n kurban edilmesi\u201d \u00f6rne\u011fin, kan, elbette insan kan\u0131). Soy kurucu atalar ve onlar\u0131n iktidar\u0131 kar\u015f\u0131s\u0131nda duyulan korku<\/em> ve onlara olan borcun bilinci, bu t\u00fcrden bir mant\u0131k \u00e7er\u00e7evesinde zorunlu olarak, soyun kendi g\u00fcc\u00fc artt\u0131\u011f\u0131, soy daha utkulu, daha ba\u011f\u0131ms\u0131z, daha sayg\u0131n, daha korkutucu hale geldi\u011fi \u00f6l\u00e7\u00fcde artar. Budur durum, bunun tersi de\u011fil! Soyun k\u00f6relmesi y\u00f6n\u00fcndeki her ad\u0131m, t\u00fcm talihsiz rastlant\u0131lar, t\u00fcm yozla\u015fma ve \u00e7\u00f6z\u00fclme belirtileri ise, kurucusunun tini kar\u015f\u0131s\u0131nda duyulan korkuyu azalt\u0131r<\/em> hep ve onun zek\u00e2s\u0131na, \u00f6ng\u00f6r\u00fcs\u00fcne, g\u00fcc\u00fcn\u00fcn bug\u00fcnk\u00fc etkinli\u011fine ili\u015fkin gitgide daha k\u00fc\u00e7\u00fcmseyici bir imgenin olu\u015fmas\u0131na yol a\u00e7ar. Bu kaba mant\u0131\u011f\u0131n sonuna dek vard\u0131r\u0131ld\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcrsek: en g\u00fc\u00e7l\u00fc<\/em> soylar\u0131n atalar\u0131n\u0131n en nihayetinde, artan korkunun imgelemi yoluyla muazzam boyutlara ula\u015fm\u0131\u015f, ilahi bir tekinsizli\u011fin ve akla hayale s\u0131\u011fmazl\u0131\u011f\u0131n karanl\u0131klar\u0131na itilmi\u015f olmalar\u0131 gerekir: – soy kurucu en sonunda zorunlu olarak bir Tanr\u0131<\/em>‘ya d\u00f6n\u00fc\u015ft\u00fcr\u00fcl\u00fcr. Tanr\u0131lar\u0131n k\u00f6keni buradad\u0131r belki de, yani korkuda<\/em> olan bir k\u00f6ken!.. Ve \u201cama ayn\u0131 zamanda h\u00fcrmette de\u201d diye eklemeyi gerek g\u00f6renin, insan t\u00fcr\u00fcn\u00fcn o en uzun \u00e7a\u011f\u0131, en eski \u00e7a\u011flar\u0131 d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde hakl\u0131 oldu\u011fu pek s\u00f6ylenemez. Kald\u0131 ki asil soylar\u0131n olu\u015fmaya ba\u015flad\u0131\u011f\u0131 orta<\/em> d\u00f6nem d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde de bir o kadar hakl\u0131d\u0131r elbet: – o asil soylar, ge\u00e7en zaman i\u00e7inde kendilerinde de belirmi\u015f olan t\u00fcm o nitelikleri, o asil<\/em> nitelikleri, kurucular\u0131na, atalar\u0131na (kahramanlar\u0131na, Tanr\u0131lar\u0131na) faiziyle geri \u00f6demi\u015flerdir ger\u00e7ekten de. Tanr\u0131lar\u0131n soylula\u015ft\u0131r\u0131lmas\u0131 ve m\u00fckemmelle\u015ftirilmesi konusuna (ki bu elbette onlar\u0131n \u201ckutsalla\u015ft\u0131r\u0131lmas\u0131\u201d demek de\u011fildir) ileride bir kez daha g\u00f6z ataca\u011f\u0131z: ama \u015fimdi, t\u00fcm \u015fu bor\u00e7 bilinci geli\u015fimini ge\u00e7ici olarak bir sona kavu\u015ftural\u0131m.<\/p>\n

Tanr\u0131’ya bor\u00e7lu olman\u0131n bilinci, tarihin \u00f6\u011fretti\u011fi gibi, kan ba\u011f\u0131na dayal\u0131 \u201ctopluluk\u201d \u00f6rg\u00fctlenme bi\u00e7iminin \u00e7\u00f6k\u00fc\u015f\u00fcnden sonra da hi\u00e7bir \u015fekilde sona ermemi\u015ftir; insanl\u0131k, soyunun asillerinden \u201ciyi ve fena\u201d kavramlar\u0131n\u0131 (asillerin s\u0131n\u0131f belirlemeye olan psikolojik temel- d\u00fc\u015fk\u00fcnl\u00fckleri de dahil olmak \u00fczere) nas\u0131l miras alm\u0131\u015fsa, soyunun ve atalar\u0131n\u0131n tanr\u0131lar\u0131n\u0131 miras almakla, \u00f6denmemi\u015f bor\u00e7lar\u0131n ve bu bor\u00e7lar\u0131 \u00f6deme arzusunun yaratt\u0131\u011f\u0131 bask\u0131y\u0131 da devralm\u0131\u015ft\u0131r. (Ge\u00e7i\u015fi, efendilerinin tanr\u0131 k\u00fclt\u00fcne, zorla ya da boyun e\u011fme ve \u00f6yk\u00fcnme yoluyla uyum sa\u011flam\u0131\u015f olan geni\u015f k\u00f6le ve serf kitleleri ger\u00e7ekle\u015ftirir: sonra bunlar yoluyla da ta\u015farak her bir yana yay\u0131l\u0131r bu miras.) Tanr\u0131’ya bor\u00e7luluk duygusu birka\u00e7 bin y\u0131l boyunca artarak s\u00fcrm\u00fc\u015ft\u00fcr ve hep de, yery\u00fcz\u00fcnde Tanr\u0131 kavram\u0131 ve duygusu geli\u015fti\u011fi ve y\u00fcceltildi\u011fi oranda artm\u0131\u015ft\u0131r. (Etnik sava\u015flar\u0131n, zaferlerin, bar\u0131\u015flar\u0131n, kayna\u015fmalar\u0131n t\u00fcm tarihi, halklara \u00f6zg\u00fc \u00f6\u011felerin, her b\u00fcy\u00fck \u0131rk bile\u015fiminde g\u00f6r\u00fclen o nihai s\u0131n\u0131fland\u0131r\u0131m\u0131n\u0131n \u00f6ncesinde olagelen her \u015fey, tanr\u0131lar\u0131n soy karma\u015fas\u0131na ve onlar\u0131n sava\u015flar\u0131na, zaferlerine ve bar\u0131\u015flar\u0131na dair s\u00f6ylencelere yans\u0131r; evrensel h\u00fck\u00fcmdarl\u0131klara do\u011fru y\u00f6neli\u015f, evrensel Tanr\u0131lara do\u011fru da y\u00f6neli\u015ftir her zaman, despotluk, ba\u011f\u0131ms\u0131z soylu s\u0131n\u0131f\u0131 boyunduru\u011fu alt\u0131na almakla, herhangi bir tektanr\u0131c\u0131l\u0131\u011fa da zemin haz\u0131rlar daima.) H\u0131ristiyanl\u0131\u011f\u0131n Tanr\u0131’s\u0131n\u0131n \u015fimdiye de\u011fin ula\u015f\u0131lm\u0131\u015f son- kerte-Tanr\u0131 olarak ortaya \u00e7\u0131k\u0131\u015f\u0131, bu y\u00fczden yery\u00fcz\u00fcnde son kerte bir bor\u00e7luluk duygusunun da belirmesine yol a\u00e7m\u0131\u015ft\u0131r. Art\u0131k bunun tersi<\/em> bir devinim i\u00e7ine girdi\u011fimizi varsayarsak, H\u0131ristiyanl\u0131\u011f\u0131n Tanr\u0131’s\u0131na olan inanc\u0131n durdurulamaz gerileyi\u015finden yola \u00e7\u0131karak, hi\u00e7 de az\u0131msanmayacak bir olas\u0131l\u0131kla, insan\u0131n bor\u00e7luluk bilincinde de \u015fimdiden hat\u0131r\u0131 say\u0131l\u0131r bir gerileme oldu\u011funu \u00e7\u0131karsayabiliriz; kald\u0131 ki, ateizmin m\u00fckemmel ve nihai zaferinin, insanl\u0131\u011f\u0131 ba\u015flang\u0131c\u0131na, causa prima<\/em>‘s\u0131na (ilk neden) borcu oldu\u011fu duygusundan azat edebilece\u011fi olas\u0131l\u0131\u011f\u0131n\u0131 da g\u00f6z ard\u0131 edemeyiz. Ateizm ve bir t\u00fcr ikinci masumiyet<\/em> birbirlerine aittir. –<\/p>\n

Dinsel \u00f6nc\u00fcll\u00fc \u201cbor\u00e7\u201d ve \u201c\u00f6dev\u201d kavramlar\u0131 aras\u0131ndaki ba\u011flant\u0131 \u00fczerine k\u0131saca ve kaba hatlar\u0131yla s\u00f6yleyeceklerim \u015fimdilik bu kadar: bu kavramlar\u0131n as\u0131l ahlaksalla\u015ft\u0131r\u0131m\u0131na (bunlar\u0131n vicdana itilmesine, daha do\u011frusu vicdan rahats\u0131zl\u0131\u011f\u0131n\u0131n<\/em> Tanr\u0131 kavram\u0131na sarmallanmas\u0131na) \u015fimdiye dek kasten de\u011finmedim ve hatta bir \u00f6nceki b\u00f6l\u00fcm\u00fcn sonunda, bu ahlaksalla\u015ft\u0131r\u0131m sanki hi\u00e7 yokmu\u015f gibi, dolay\u0131s\u0131yla bu kavramlar\u0131n \u00f6nc\u00fcl\u00fcn\u00fcn, \u201calacakl\u0131m\u0131z\u201da, Tanr\u0131’ya olan inanc\u0131n ortadan kalkmas\u0131n\u0131n ard\u0131ndan, sanki o kavramlar da zorunlu olarak son bulmu\u015flar gibi konu\u015ftum. Ger\u00e7eklik bundan korkun\u00e7 bir farkl\u0131l\u0131k g\u00f6steriyor. \u201cBor\u00e7\u201d ve \u201c\u00f6dev\u201d kavramlar\u0131n\u0131n ahlaksalla\u015ft\u0131r\u0131m\u0131, vicdan rahats\u0131zl\u0131\u011f\u0131<\/em> alan\u0131na itilmeleri asl\u0131nda t\u00fcm\u00fcyle, biraz \u00f6nce betimlemi\u015f oldu\u011fum geli\u015fmenin y\u00f6n\u00fcn\u00fc tersine \u00e7evirme<\/em>, en az\u0131ndan devinimini durdurma \u00e7abas\u0131d\u0131r: borcu \u00f6deyip hesab\u0131 kapatma umudunun sonsuza dek ve karamsarca yitmesi gerekiyordur<\/em> art\u0131k, bak\u0131\u015f\u0131n umars\u0131zl\u0131kla kaskat\u0131 bir olanaks\u0131zl\u0131\u011fa \u00e7arpmas\u0131, \u00e7arp\u0131p geri tepmesi gerekiyordur<\/em> art\u0131k, o \u201cbor\u00e7\u201d ve \u201c\u00f6dev\u201d kavramlar\u0131n\u0131n geriye y\u00f6nelmeleri gerekiyordur<\/em> art\u0131k – kime kar\u015f\u0131 peki? \u015e\u00fcphe yok: vicdan rahats\u0131zl\u0131\u011f\u0131n\u0131n bundan b\u00f6yle, borcun kar\u015f\u0131lanamazl\u0131\u011f\u0131ndan yola \u00e7\u0131karak en sonunda kefaretin de kar\u015f\u0131lanamazl\u0131\u011f\u0131, \u00f6denemezli\u011fi d\u00fc\u015f\u00fcncesi (\u201cebedi<\/em>\u00a0 ceza\u201d) tasar\u0131mlan\u0131ncaya dek i\u00e7ine yerle\u015fece\u011fi, i\u015fleyece\u011fi, yay\u0131laca\u011f\u0131 ve polip misali enine boyuna \u00e7o\u011falaca\u011f\u0131 \u201cbor\u00e7lu\u201dya kar\u015f\u0131 her \u015feyden \u00f6nce -; ama bu kavramlar sonunda \u201calacakl\u0131\u201dya kar\u015f\u0131 da d\u00f6nm\u00fc\u015ft\u00fcr; bu ba\u011flamda insan\u0131n causa prima<\/em>‘s\u0131n\u0131 (ilk neden) d\u00fc\u015f\u00fcn\u00fcn bir, insan t\u00fcr\u00fcn\u00fcn ba\u015flang\u0131c\u0131n\u0131, bundan b\u00f6yle bir lanetle y\u00fckl\u00fc olan atalar\u0131n\u0131 (\u201cAdem\u201d, \u201cilk g\u00fcnah\u201d \u201cistencin ba\u011f\u0131ml\u0131l\u0131\u011f\u0131\u201d) bundan b\u00f6yle k\u00f6t\u00fc ilkeyi bar\u0131nd\u0131rd\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclen, koynundan insan\u0131n \u00e7\u0131km\u0131\u015f oldu\u011fu do\u011fay\u0131 (\u201cdo\u011fan\u0131n lanetlenmesi\u201d) kendi ba\u015f\u0131na de\u011fersiz<\/em> bir \u015fey olarak arta kalan \u201cvarolu\u015f\u201du d\u00fc\u015f\u00fcn\u00fcn (varolu\u015fa nihilist\u00e7e bir s\u0131rt \u00e7evirme, hi\u00e7li\u011fe ya da kendi \u201ckar\u015f\u0131t\u0131\u201dna, ba\u015fka t\u00fcrl\u00fc olmaya duyulan arzu, Budizm ve benzeri \u015feyler); – ta ki, azap i\u00e7indeki insanl\u0131\u011f\u0131 bir s\u00fcre i\u00e7in rahata erdirmi\u015f olan o paradoksal ve t\u00fcyler \u00fcrpertici \u00e7\u0131k\u0131\u015f yolunu, H\u0131ristiyanl\u0131\u011f\u0131n<\/em> o dahiyane hilesini ans\u0131z\u0131n kar\u015f\u0131m\u0131zda bulana dek: insan\u0131n borcu i\u00e7in kendini kurban eden Tanr\u0131, kendi alaca\u011f\u0131n\u0131 kendi \u00f6deyen Tanr\u0131, insan\u0131n kar\u015f\u0131layamaz hale geldi\u011fi \u015feyi kar\u015f\u0131layabilecek tek \u015fey olarak Tanr\u0131 – bor\u00e7lusu i\u00e7in kendini kurban eden alacakl\u0131, sevgi y\u00fcz\u00fcnden (inanmal\u0131 m\u0131 buna?), alacakl\u0131s\u0131na olan sevgisi y\u00fcz\u00fcnden!..<\/p>\n

B\u00fct\u00fcn bunlarla ve b\u00fct\u00fcn bunlar\u0131n ard\u0131nda<\/em> ger\u00e7ekle\u015fen \u015fey<\/em> asl\u0131nda nedir, bunu tahmin etmi\u015fsinizdir: o kendine ac\u0131 verme istenci, i\u00e7selle\u015ftirilmi\u015f, kendi i\u00e7ine geri s\u00fcr\u00fclm\u00fc\u015f hayvan-insan\u0131n, ehlile\u015ftirilmek amac\u0131yla \u201cdevlet\u201d i\u00e7ine t\u0131k\u0131lm\u0131\u015f olan\u0131n, bu ac\u0131 verme iste\u011finin bo\u015falabilece\u011fi daha do\u011fal<\/em> yolun t\u0131kanmas\u0131n\u0131n ard\u0131ndan, kendine ac\u0131 \u00e7ektirmek i\u00e7in \u201cvicdan rahats\u0131zl\u0131\u011f\u0131n\u0131\u201d icat etmi\u015f olan\u0131n o sinmi\u015f zalimli\u011fi, – bu vicdan rahats\u0131z\u0131 insan, kendine yapt\u0131\u011f\u0131 i\u015fkenceyi en t\u00fcyler \u00fcrpertici kat\u0131l\u0131\u011fa ve keskinli\u011fe vard\u0131rmak i\u00e7in, dinsel \u00f6nc\u00fcl\u00fc ele ge\u00e7irmi\u015ftir. Tanr\u0131<\/em>‘ya kar\u015f\u0131 bir su\u00e7: bu d\u00fc\u015f\u00fcnce onun i\u015fkence aleti olur. As\u0131l ve s\u00f6k\u00fcl\u00fcp at\u0131lamaz hayvansal i\u00e7g\u00fcd\u00fclerinin, bulabildi\u011fi en son kar\u015f\u0131tlar\u0131na tutunur \u201cTanr\u0131\u201dda, bu i\u00e7g\u00fcd\u00fclerin kendilerini de Tanr\u0131’ya kar\u015f\u0131 i\u015flenen bir su\u00e7 olarak yeniden yorumlar (\u201ckutsal efendi\u201dye, \u201cBaba\u201dya, atalar\u0131n en ilkine, d\u00fcnyan\u0131n ba\u015flang\u0131c\u0131na kar\u015f\u0131 bir d\u00fc\u015fmanl\u0131k, ba\u015fkald\u0131r\u0131, ayaklanma olarak), \u201cTanr\u0131\u201d ve \u201c\u015eeytan\u201d \u00e7eli\u015fkisine gerer kendini; kendine, \u00f6z\u00fcn\u00fcn do\u011fas\u0131na, do\u011fall\u0131\u011f\u0131na ve ger\u00e7ekli\u011fine dedi\u011fi her \u201cHay\u0131r”\u0131 bir \u201cEvet\u201d olarak, var olan, elle tutulur, ger\u00e7ek olan olarak, Tanr\u0131 olarak, Tanr\u0131’n\u0131n kutsall\u0131\u011f\u0131 olarak, Tanr\u0131’n\u0131n yarg\u0131\u00e7l\u0131\u011f\u0131 olarak, Tanr\u0131’n\u0131n cellatl\u0131\u011f\u0131 olarak, \u00f6b\u00fcr d\u00fcnya olarak, bengilik olarak, sonsuz bir i\u015fkence olarak, cehennem olarak, cezan\u0131n ve su\u00e7un \u00f6l\u00e7\u00fclemezli\u011fi olarak d\u0131\u015fa vurur. Ruhsal zul\u00fcm alan\u0131nda belirmi\u015f, e\u015fi benzeri kesinlikle olmayan bir t\u00fcr isten\u00e7 delirmesidir bu: insan\u0131n kendini, kefareti olamayacak denli su\u00e7lu ve rezil g\u00f6rme istenci; kendini, i\u015fledi\u011fi su\u00e7a hi\u00e7bir zaman denk d\u00fc\u015femeyece\u011fini bile bile, cezaya \u00e7arpt\u0131r\u0131lm\u0131\u015f olarak d\u00fc\u015f\u00fcnme istenci<\/em>, bu \u201csabit fikirler\u201d labirentinden \u00e7\u0131k\u0131\u015f yolunu daimi olarak kapatmak amac\u0131yla, \u2018\u015feyler’in en temeline ceza ve su\u00e7 sorunsal\u0131n\u0131 bula\u015ft\u0131rma ve bu temeli zehirleme istenci<\/em>, bir ideal – \u201ckutsal Tanr\u0131\u201d idealini – dikme ve bu ideal \u00f6n\u00fcnde kendi mutlak de\u011fersizli\u011finden somut olarak emin olma istenci<\/em>. Ah bu \u00e7\u0131lg\u0131n ve kederli insan canavar\u0131! Neler gelmiyor ki akl\u0131na, ne sa\u00e7mal\u0131k n\u00f6betleri, ne do\u011faya ayk\u0131r\u0131l\u0131klar, ne d\u00fc\u015f\u00fcnce<\/em> canavarl\u0131klar\u0131 patlak vermiyor ki eylem canavar\u0131<\/em> olmaktan biraz olsun al\u0131koyuldu\u011funda!.. B\u00fct\u00fcn bunlar son derece ilgin\u00e7 ama ayn\u0131 zamanda kara, kasvetli, sinir bozucu bir keder de i\u00e7eriyor, \u00f6yle ki bu dipsiz u\u00e7urumlara uzun uzad\u0131ya bakmay\u0131 \u015fiddetle yasaklamal\u0131 insan kendine. Hastal\u0131k<\/em> var burada, buna \u015f\u00fcphe yok, insan\u0131 \u015fimdiye dek k\u0131r\u0131p ge\u00e7irmi\u015f hastal\u0131klar\u0131n en korkuncu: – ve kim sevgi <\/em>\u00e7\u0131\u011fl\u0131\u011f\u0131n\u0131n, en \u00f6zlemli co\u015fku \u00e7\u0131\u011fl\u0131\u011f\u0131n\u0131n, sevgideki<\/em> kurtulu\u015f \u00e7\u0131\u011fl\u0131\u011f\u0131n\u0131n bu i\u015fkence ve sa\u00e7mal\u0131k gecesinde nas\u0131l t\u0131nlam\u0131\u015f oldu\u011funu hala duyabilirse (ama bunu duyacak kulak bug\u00fcn art\u0131k kimsede yok!), \u00fcstesinden gelinemez bir deh\u015fetle sars\u0131larak uzakla\u015f\u0131r… Deh\u015fet verici ne de \u00e7ok \u015fey var insanda!.. Yery\u00fcz\u00fc fazla uzun s\u00fcre bir t\u0131marhaneydi!..<\/p>\n

\u201cKutsal Tanr\u0131\u201dn\u0131n k\u00f6keni \u00fczerine buraya kadar s\u00f6ylenenler yeterli. – Tanr\u0131lar tasarlaman\u0131n kendi ba\u015f\u0131na<\/em> ille de, g\u00f6z\u00fcm\u00fczde canland\u0131rmaktan bir an bile vazge\u00e7mememiz gereken b\u00f6yle bir d\u00fc\u015f g\u00fcc\u00fc bozulumuna yol a\u00e7mayaca\u011f\u0131, tanr\u0131lar yaratman\u0131n Avrupa’n\u0131n son birka\u00e7 bin y\u0131l\u0131n\u0131n ustal\u0131kla sergilemi\u015f oldu\u011fu insan\u0131n kendini \u00e7arm\u0131ha germesinden ve kendini karalamas\u0131ndan daha asil yollar\u0131 oldu\u011fu, – bunlar, insan\u0131n i\u00e7indeki hayvan\u0131n<\/em> kendi kendini paralamad\u0131\u011f\u0131, kendine kar\u015f\u0131 azg\u0131nla\u015fmad\u0131\u011f\u0131, kendini tanr\u0131salla\u015fm\u0131\u015f hissetti\u011fi asil ve ba\u015f\u0131na buyruk insanlar\u0131n yans\u0131mas\u0131 olan o Yunan tanr\u0131lar\u0131na<\/em> her g\u00f6z at\u0131\u015fta hala do\u011frulanabiliyor neyse ki! Bu Yunanl\u0131lar, \u00e7ok uzun bir s\u00fcre, tam da \u201cvicdan rahats\u0131zl\u0131\u011f\u0131\u201dndan uzak durabilmek, ruh \u00f6zg\u00fcrl\u00fcklerinin tad\u0131n\u0131 \u00e7\u0131karabilmek i\u00e7in kulland\u0131lar tanr\u0131lar\u0131n\u0131: H\u0131ristiyanl\u0131\u011f\u0131n kendi Tanr\u0131’s\u0131n\u0131 kulland\u0131\u011f\u0131n\u0131n tersine bir anlay\u0131\u015fla yani. G\u00f6rkemli ve aslanlar kadar cesur bu \u00e7ocuk ruhlular, \u00e7ok ileri<\/em> gittiler bu konuda; Homeros’un Zeus’u gibi bir yetke bile \u00e7ok kolaya ka\u00e7t\u0131klar\u0131n\u0131 ima ediyor onlara zaman zaman. \u201cHayret!\u201d, diyor bir keresinde – s\u00f6z konusu mesele Aigisthos’un meselesidir ve \u00e7ok vahim bir meseledir –<\/p>\n

\u201cHayret, ne de \u00e7ok yak\u0131n\u0131yor \u00f6l\u00fcml\u00fcler tanr\u0131lardan!<\/p>\n

sadece bizden geliyormu\u015f k\u00f6t\u00fcl\u00fckler<\/em>; oysa onlar kendileri<\/p>\n

yarat\u0131yorlar ak\u0131ls\u0131zl\u0131klar\u0131yla, \u00fcstelik yazg\u0131ya da ters d\u00fc\u015ferek, kendilerine felaketi.\u201d<\/p>\n

\u201cNe diye insanlar tanr\u0131lardan bilir bir\u00e7ok \u015feyi!<\/p>\n

San\u0131rlar b\u00fct\u00fcn belalar bizden gelir,<\/p>\n

oysa kaderin d\u0131\u015f\u0131nda ac\u0131 y\u0131\u011far ba\u015flar\u0131na<\/p>\n

kendi kendileri, kendi ta\u015fk\u0131nl\u0131klar\u0131,\u201d (\u00e7ev. Azra Erhat \/ A. Kadir)<\/p>\n

Ama hem duyuluyor hem de g\u00f6r\u00fcl\u00fcyor ki, Olimposlu bu seyirci ve yarg\u0131\u00e7 da bu y\u00fczden onlara \u00f6fkelenmekten ve onlar hakk\u0131nda k\u00f6t\u00fc d\u00fc\u015f\u00fcnmekten \u00e7ok uzak: \u201cne de aptallar!\u201d diye d\u00fc\u015f\u00fcn\u00fcyor \u00f6l\u00fcml\u00fclerin c\u00fcr\u00fcmleri kar\u015f\u0131s\u0131nda, – \u201captall\u0131k\u201d, \u201cak\u0131ls\u0131zl\u0131k\u201d, bir par\u00e7a \u201ckafadan sakatl\u0131k\u201d; bu kadar\u0131n\u0131, bir s\u00fcr\u00fc berbatl\u0131\u011f\u0131n ve felaketin nedeni olarak, en g\u00fc\u00e7l\u00fc ve en cesur \u00e7a\u011f\u0131n Yunanl\u0131lar\u0131 da kabullendiler<\/em> kendilerinde: – aptall\u0131k, g\u00fcnah de\u011fil<\/em>! anl\u0131yor musunuz bunu siz?.. Bu kafadan sakatl\u0131k bir sorundu ger\u00e7i – \u201csahi, nas\u0131l m\u00fcmk\u00fcn oluyor bu? nereden gelmi\u015f olabilir bizlerin<\/em>, biz soylu k\u00f6k\u00fcn, talihin, geli\u015fmi\u015fli\u011fin, en nezih \u00e7evrenin, asaletin, erdemin insanlar\u0131n\u0131n kafas\u0131na?\u201d – asil Yunanl\u0131, benzerlerinden birinin bula\u015fm\u0131\u015f oldu\u011fu ve kendisinin kavrayamad\u0131\u011f\u0131 her vah\u015fet ve c\u00fcr\u00fcm kar\u015f\u0131s\u0131nda b\u00f6yle sormu\u015ftur kendine y\u00fczy\u0131llar boyu. En sonunda da, \u201conu bir Tanr\u0131<\/em> ba\u015ftan \u00e7\u0131karm\u0131\u015f olsa gerek,\u201d demi\u015ftir kendi kendine ba\u015f\u0131n\u0131 iki yana sallayarak… Yunanl\u0131lar i\u00e7in tipik<\/em> bir \u00e7\u00f6z\u00fcm yoludur bu… B\u00f6ylece Tanr\u0131lar o zamanlarda, insan\u0131 belirli bir dereceye kadar k\u00f6t\u00fcde de aklamaya yaram\u0131\u015f, k\u00f6t\u00fcn\u00fcn kayna\u011f\u0131 olarak kullan\u0131lm\u0131\u015flard\u0131r – o zamanlarda cezay\u0131 de\u011fil, daha asil<\/em> oldu\u011fu \u00fczere su\u00e7u \u00fcstlenmi\u015flerdir…<\/p>\n

– \u00dc\u00e7 soru i\u015fareti ile kapat\u0131yorum, herhalde g\u00f6r\u00fcl\u00fcyordur. \u201cBir ideal dikiliyor mu, yoksa y\u0131k\u0131l\u0131yor mu burada?\u201d diye soruyorsunuz belki bana… Ama siz, her<\/em> ideal dikiminin yery\u00fcz\u00fcnde ne pahal\u0131ya patlam\u0131\u015f oldu\u011funu yeterince sordunuz mu kendinize? Bunun i\u00e7in ne \u00e7ok ger\u00e7ekli\u011fe kara \u00e7almak, ne \u00e7ok ger\u00e7ekli\u011fi yanl\u0131\u015f anlamak, ne \u00e7ok yalan kutsamak, ne \u00e7ok vicdan korkutmak, her defas\u0131nda ne \u00e7ok \u201cTanr\u0131\u201d kurban etmek zorunda kal\u0131nm\u0131\u015f oldu\u011funu? Bir kutsall\u0131k dikmek i\u00e7in bir kutsall\u0131k y\u0131kmak gerekir<\/em>: yasa budur – bana bunun yerine getirilmedi\u011fi bir durum g\u00f6sterin g\u00f6sterebilirseniz!.. Biz modern insanlar, bizler binlerce y\u0131ll\u0131k bir vicdan- didiklemesinin ve amans\u0131z bir kendine-i\u015fkencenin miras\u00e7\u0131lar\u0131y\u0131z: bu alandad\u0131r en uzun al\u0131\u015ft\u0131rmam\u0131z, hatta belki de sanat\u00e7\u0131l\u0131\u011f\u0131m\u0131z, ama her hal\u00fckarda incelmi\u015fli\u011fimiz, g\u00fc\u00e7 be\u011fenirli\u011fimiz. \u0130nsan do\u011fal e\u011filimlerine \u00e7ok uzun bir s\u00fcre \u201ck\u00f6t\u00fc g\u00f6zle\u201d bakt\u0131, \u00f6yle ki bu e\u011filimler sonunda \u201cvicdan rahats\u0131zl\u0131\u011f\u0131\u201dyla e\u015fle\u015fti onun i\u00e7inde. Tersine bir \u00e7aba da kendi ba\u015f\u0131na m\u00fcmk\u00fcn<\/em> olabilirdi – ama kimin bunun i\u00e7in yeterli g\u00fcc\u00fc var ki? -, yani do\u011fal olmayan<\/em> e\u011filimleri, \u00f6b\u00fcr d\u00fcnyaya ula\u015fma, duyulara ayk\u0131r\u0131, i\u00e7g\u00fcd\u00fcye ayk\u0131r\u0131, do\u011faya ayk\u0131r\u0131, hayvansala ayk\u0131r\u0131 olana ula\u015fma emellerini, k\u0131sacas\u0131 \u015fimdiye kadarki, t\u00fcm\u00fc ya\u015fama d\u00fc\u015fman, d\u00fcnyay\u0131 karalayan idealleri vicdan rahats\u0131zl\u0131\u011f\u0131yla e\u015fle\u015ftirme \u00e7abas\u0131. B\u00f6yle <\/em>umutlar\u0131 ve beklentileri olan ki\u015fi y\u00fcz\u00fcn\u00fc kime d\u00f6nebilir ki bug\u00fcn?.. Tam da iyi<\/em> insanlar\u0131 kar\u015f\u0131m\u0131za al\u0131r\u0131z b\u00f6ylelikle; ve elbette rahat\u0131 yerinde, uzla\u015fm\u0131\u015f, kendini be\u011fenmi\u015f, hayalci, yorgun olanlar\u0131… \u0130nsan\u0131n kendisine kar\u015f\u0131 davran\u0131\u015f\u0131n\u0131n sertli\u011fini ve y\u00fcceli\u011fini biraz da olsa d\u0131\u015fa vurmas\u0131ndan daha g\u00fccendirici olan, onu di\u011ferlerinden daha esasl\u0131 bi\u00e7imde ay\u0131ran ba\u015fka ne olabilir? Ama \u00f6te yandan – bize kar\u015f\u0131 nas\u0131l da anlay\u0131\u015fl\u0131, nas\u0131l da sevecen bir g\u00f6r\u00fcn\u00fcme b\u00fcr\u00fcn\u00fcverir t\u00fcm d\u00fcnya, biz de t\u00fcm d\u00fcnyan\u0131n yapt\u0131\u011f\u0131 gibi yapar \u201ckap\u0131p koyuverirsek\u201d kendimizi!.. O hedef, \u015fimdiki \u00e7a\u011f\u0131n olas\u0131 \u00fcnlerinden farkl\u0131<\/em> t\u00fcrde tinler gerektirir: sava\u015fla ve zaferle g\u00fc\u00e7lenmi\u015f tinler, fethin, maceran\u0131n, tehlikenin, sanc\u0131n\u0131n onlar i\u00e7in neredeyse bir gereksinim haline gelmi\u015f oldu\u011fu tinler gerektirir; y\u00fcksekteki sert havaya, k\u0131\u015f y\u00fcr\u00fcy\u00fc\u015flerine, en geni\u015f anlam\u0131yla buza ve da\u011fl\u0131\u011fa al\u0131\u015fm\u0131\u015fl\u0131k gerektirir, y\u00fcce bir t\u00fcr hainlik, bilginin en kendinden emin, b\u00fcy\u00fck sa\u011fl\u0131\u011f\u0131n bir par\u00e7as\u0131 olan o son pervas\u0131zl\u0131\u011f\u0131n\u0131 da gerektirir, k\u0131saca ve vahim olarak – o b\u00fcy\u00fck sa\u011fl\u0131\u011f\u0131<\/em> gerektirir i\u015fte!.. Bu sa\u011fl\u0131\u011f\u0131n olabilirli\u011finden bile s\u00f6z edilebilir mi bug\u00fcn?.. Ama gene de g\u00fcn\u00fcn birinde, bu \u00e7\u00fcr\u00fck ve kendinden \u015f\u00fcphe duyan \u015fimdiki zamandan daha kuvvetli bir zamanda, gelmeli bize b\u00fcy\u00fck sevginin ve a\u015fa\u011f\u0131laman\u0131n kurtar\u0131c\u0131<\/em> insan\u0131, i\u00e7indeki g\u00fcd\u00fcc\u00fc kuvvetin onu her t\u00fcrl\u00fc \u00f6b\u00fcr d\u00fcnyadan ve beri d\u00fcnyadan s\u00fcrekli uzak tuttu\u011fu, yaln\u0131zl\u0131\u011f\u0131n\u0131n halk taraf\u0131ndan yanl\u0131\u015f anla\u015f\u0131l\u0131p ger\u00e7eklikten bir ka\u00e7\u0131\u015fm\u0131\u015f gibi d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fc o yarat\u0131c\u0131 tin – : oysa ki onun yaln\u0131zl\u0131\u011f\u0131 ger\u00e7ekli\u011fe bir dal\u0131\u015f, bir g\u00f6m\u00fclme, ger\u00e7ekli\u011fin derinine ini\u015ftir yaln\u0131zca, ki ileride tekrar g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kt\u0131\u011f\u0131nda o ger\u00e7eklikten hareketle ger\u00e7ekli\u011fin kurtulu\u015funu<\/em> getirsin yuvaya: ger\u00e7ekli\u011fin, \u015fimdiye dek s\u00fcregelmi\u015f idealin lanetinden kurtulu\u015funu. Bizi, bug\u00fcne de\u011fin s\u00fcregelmi\u015f idealden kurtaraca\u011f\u0131 gibi, o idealden zorunlulukla do\u011fmu\u015f olan \u015feyden<\/em> de, o b\u00fcy\u00fck tiksintiden, hi\u00e7lik istencinden, nihilizmden de kurtaracak olan gelece\u011fin bu insan\u0131, istenci yeniden \u00f6zg\u00fcr k\u0131lacak, yery\u00fcz\u00fcne ere\u011fini, insana da umudunu geri verecek olan, \u00f6\u011flenin ve b\u00fcy\u00fck karar\u0131n habercisi bu \u00e7an vuru\u015fu, bu Antichrist ve antinihilist, bu Tanr\u0131’y\u0131 ve hi\u00e7li\u011fi alt edecek olan – g\u00fcn\u00fcn birinde gelmeli<\/em> o…<\/p>\n

– Ama neden bahsediyorum ki ben? Yeter! Yeter! Bu noktada bana d\u00fc\u015fen tek \u015fey var, susmak: aksi takdirde, yaln\u0131zca daha gen\u00e7 birine, benden daha \u201cgelecekte\u201d olan, daha g\u00fc\u00e7l\u00fc olan birine ait bir \u015feyi sahiplenmi\u015f olurum – yaln\u0131zca Zerd\u00fc\u015ft<\/em>‘e ait bir \u015feyi, Tanr\u0131s\u0131z Zerd\u00fc\u015ft<\/em>‘e…<\/p>\n

Su\u00e7, Vicdan Rahats\u0131zl\u0131\u011f\u0131 ve Benzeri \u015eeyler – Ahlak\u0131n Soyk\u00fct\u00fc\u011f\u00fc | Friedrich Nietzsche<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Vaatte bulunabilir bir hayvan yeti\u015ftirmek – do\u011fan\u0131n kendisinin insanlara ili\u015fkin olarak vermi\u015f oldu\u011fu o paradoksal \u00f6devin ta kendisi de\u011fil mi bu tam da? Bu, insana ili\u015fkin as\u0131l sorun de\u011fil mi?.. Bu sorunun b\u00fcy\u00fck \u00f6l\u00e7\u00fcde \u00e7\u00f6z\u00fclm\u00fc\u015f olmas\u0131, z\u0131t y\u00f6nde etkiyen kuvveti, unutkanl\u0131\u011f\u0131n kuvvetini b\u00fct\u00fcn\u00fcyle takdir etmeyi bilen biri i\u00e7in b\u00fcsb\u00fct\u00fcn \u015fa\u015f\u0131rt\u0131c\u0131 olsa gerek. Unutkanl\u0131k, y\u00fczeysel olanlar\u0131n […]<\/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-6928","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-friedrich-wilhelm-nietzsche"},"yoast_head":"\nSu\u00e7, Vicdan Rahats\u0131zl\u0131\u011f\u0131 ve Benzeri \u015eeyler | 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\/2018\/07\/23\/suc-vicdan-rahatsizligi-ve-benzeri-seyler-friedrich-nietzsche\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Su\u00e7, Vicdan Rahats\u0131zl\u0131\u011f\u0131 ve Benzeri \u015eeyler | Friedrich Nietzsche\" \/>\n<meta property=\"og:description\" content=\"Vaatte bulunabilir bir hayvan yeti\u015ftirmek – do\u011fan\u0131n kendisinin insanlara ili\u015fkin olarak vermi\u015f oldu\u011fu o paradoksal \u00f6devin ta kendisi de\u011fil mi bu tam da? Bu, insana ili\u015fkin as\u0131l sorun de\u011fil mi?.. Bu sorunun b\u00fcy\u00fck \u00f6l\u00e7\u00fcde \u00e7\u00f6z\u00fclm\u00fc\u015f olmas\u0131, z\u0131t y\u00f6nde etkiyen kuvveti, unutkanl\u0131\u011f\u0131n kuvvetini b\u00fct\u00fcn\u00fcyle takdir etmeyi bilen biri i\u00e7in b\u00fcsb\u00fct\u00fcn \u015fa\u015f\u0131rt\u0131c\u0131 olsa gerek. 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Bu, insana ili\u015fkin as\u0131l sorun de\u011fil mi?.. Bu sorunun b\u00fcy\u00fck \u00f6l\u00e7\u00fcde \u00e7\u00f6z\u00fclm\u00fc\u015f olmas\u0131, z\u0131t y\u00f6nde etkiyen kuvveti, unutkanl\u0131\u011f\u0131n kuvvetini b\u00fct\u00fcn\u00fcyle takdir etmeyi bilen biri i\u00e7in b\u00fcsb\u00fct\u00fcn \u015fa\u015f\u0131rt\u0131c\u0131 olsa gerek. Unutkanl\u0131k, y\u00fczeysel olanlar\u0131n […]","og_url":"https:\/\/narteks.net\/index.php\/2018\/07\/23\/suc-vicdan-rahatsizligi-ve-benzeri-seyler-friedrich-nietzsche\/","og_site_name":"narteks.net","article_published_time":"2018-07-23T14:54:50+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":"81 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2018\/07\/23\/suc-vicdan-rahatsizligi-ve-benzeri-seyler-friedrich-nietzsche\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2018\/07\/23\/suc-vicdan-rahatsizligi-ve-benzeri-seyler-friedrich-nietzsche\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"Su\u00e7, Vicdan Rahats\u0131zl\u0131\u011f\u0131 ve Benzeri \u015eeyler | Friedrich Nietzsche","datePublished":"2018-07-23T14:54:50+00:00","mainEntityOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2018\/07\/23\/suc-vicdan-rahatsizligi-ve-benzeri-seyler-friedrich-nietzsche\/"},"wordCount":16236,"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\/2018\/07\/23\/suc-vicdan-rahatsizligi-ve-benzeri-seyler-friedrich-nietzsche\/#respond"]}]},{"@type":"WebPage","@id":"https:\/\/narteks.net\/index.php\/2018\/07\/23\/suc-vicdan-rahatsizligi-ve-benzeri-seyler-friedrich-nietzsche\/","url":"https:\/\/narteks.net\/index.php\/2018\/07\/23\/suc-vicdan-rahatsizligi-ve-benzeri-seyler-friedrich-nietzsche\/","name":"Su\u00e7, Vicdan Rahats\u0131zl\u0131\u011f\u0131 ve Benzeri \u015eeyler | Friedrich Nietzsche - 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