{"id":7097,"date":"2018-08-05T12:28:22","date_gmt":"2018-08-05T09:28:22","guid":{"rendered":"http:\/\/localhost\/wordpress\/2018\/08\/05\/materyalizm-ve-devrim-ahlak-ve-estetik-jean-paul-sartre\/"},"modified":"2024-04-27T12:16:18","modified_gmt":"2024-04-27T09:16:18","slug":"materyalizm-ve-devrim-ahlak-ve-estetik-jean-paul-sartre","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2018\/08\/05\/materyalizm-ve-devrim-ahlak-ve-estetik-jean-paul-sartre\/","title":{"rendered":"Materyalizm ve Devrim | Ahlak ve Estetik – Jean-Paul Sartre"},"content":{"rendered":"

\"\"Burada hemen belirtelim ki, s\u00f6z konusu yapt\u0131\u011f\u0131m\u0131z estetik ahlak de\u011fildir. \u00c7\u00fcnk\u00fc has\u0131mlar\u0131m\u0131z bizi bununla da su\u00e7layacak kadar k\u00f6t\u00fc niyetlidirler. \u015eimdi soral\u0131m: Resim yapan bir sanat\u00e7\u0131 \u00f6nsel olarak saptanm\u0131\u015f kurallara uymad\u0131\u011f\u0131 i\u00e7in hi\u00e7 k\u0131nanm\u0131\u015f m\u0131d\u0131r? Yapmas\u0131 gereken tablonun ne oldu\u011fu \u00f6nceden ona s\u00f6ylenmi\u015f midir? Belli bir \u015fey ki, yap\u0131lmas\u0131 gerekli belirli bir tablo yoktur. Sanat\u00e7\u0131, tablosunun yap\u0131l\u0131\u015f\u0131na, kurulu\u015funa kendini ba\u011flar ve yap\u0131lan tablo onun yapm\u0131\u015f olaca\u011f\u0131ndan ba\u015fkas\u0131 olamaz. \u00d6nsel estetik de\u011ferler olamayaca\u011f\u0131n\u0131 s\u00f6yledik, ama sonradan, tablonun birlik ve uygunlu\u011fundan meydana gelecek, yaratma istemi ile elde edilen sonu\u00e7 aras\u0131ndaki ili\u015fkiden do\u011fan de\u011ferler vard\u0131r. Yar\u0131n\u0131n resim sanat\u0131n\u0131n nas\u0131l olaca\u011f\u0131n\u0131 kimse bilemeyece\u011fi gibi, o meydana gelmedik\u00e7e de kimse taraf\u0131ndan yarg\u0131lanamaz. Bu a\u00e7\u0131klaman\u0131n ahlakla ne ili\u015fi\u011fi var diyeceksiniz. Biz de ayn\u0131 yarat\u0131c\u0131 durumunda bulunuyoruz. Biz asla bir sanat eserinin yersizli\u011finden, sebepsizli\u011finden s\u00f6z etmeyiz. S\u00f6zgelimi Picasso’nun bir tablosunu ele al\u0131p bunun nedensizli\u011fini ileri s\u00fcremeyiz. Biliriz ki, Picasso, Picasso olarak kendini sanat\u0131 ile ayn\u0131 zamanda yaratm\u0131\u015f ve kurmu\u015ftur. Eserinin t\u00fcm\u00fcn\u00fc kendi ki\u015fili\u011fi ile yo\u011furmu\u015ftur.<\/p>\n

Durum ahlak alan\u0131nda da t\u0131pk\u0131s\u0131d\u0131r. Sanat ile ahlakta ortak olan \u015fey, her ikisinin de kar\u015f\u0131m\u0131za yaratma ve bulu\u015f g\u00fcc\u00fc \u00e7\u0131kmas\u0131d\u0131r. Ne yap\u0131laca\u011f\u0131n\u0131 \u00f6nceden (apriori) kararla\u015ft\u0131ranlay\u0131z. Bana ba\u015fvuran Frans\u0131z delikanl\u0131s\u0131n\u0131n \u00f6rne\u011finde bunu gere\u011fi gibi a\u00e7\u0131klad\u0131\u011f\u0131m\u0131 san\u0131yorum. O, b\u00fct\u00fcn ahlaklara -Kant’\u0131nkine ve ba\u015fkalar\u0131na-dan\u0131\u015fm\u0131\u015f, hi\u00e7birinde arad\u0131\u011f\u0131n\u0131 bulamay\u0131nca kendi yasas\u0131n\u0131 kendi aramak zorunda kalm\u0131\u015ft\u0131.<\/p>\n

\u015eimdi bu genci, ne duygular\u0131, bireysel davran\u0131\u015f\u0131 Ve somut merhameti ahlak temeli yaparak annesinin yan\u0131nda kalmay\u0131 se\u00e7ti diye; ne de \u00f6zveriyi ye\u011fleyip \u0130ngiltere’ye ge\u00e7meyi se\u00e7ti diye k\u0131nayabilir; nedensiz ve gereksiz bir se\u00e7im yapm\u0131\u015f olmakla su\u00e7layabiliriz. \u0130nsan ta ba\u015ftan, (ezelden) haz\u0131r yarat\u0131lm\u0131\u015f de\u011fildir. \u00d6 kendi kendini yarat\u0131r. Ahlak\u0131n\u0131 se\u00e7erek yarat\u0131r, ko\u015fullar\u0131n bask\u0131s\u0131 onu bir se\u00e7im yapmaya zorlar. Biz insan\u0131 kendini se\u00e7i\u015fine, ba\u011flay\u0131\u015f\u0131na g\u00f6re tan\u0131mlar\u0131z. Bizi nedensiz, gerek\u00e7esiz se\u00e7im yapmakla su\u00e7lamak, g\u00f6r\u00fcl\u00fcyor ki, sa\u00e7mad\u0131r.<\/p>\n

\u0130kinci derecede bir s\u00f6ylenti de \u015fu: Biz ba\u015fkalar\u0131 \u00fczerine h\u00fck\u00fcm verecek durumda de\u011filmi\u015fiz. Bu bir bak\u0131ma do\u011fru, bir bak\u0131ma yanl\u0131\u015ft\u0131r. Do\u011frudur, e\u011fer insan ba\u011flar\u0131n\u0131 ve \u00f6z tasla\u011f\u0131n\u0131 tam bilin\u00e7 ayd\u0131nl\u0131\u011f\u0131 ve \u00f6zdenlikle se\u00e7mi\u015f ise; yani bu taslak ne bi\u00e7im olursa olsun, pi\u015fmanl\u0131k duymayacaksa. Yine do\u011frudur. E\u011fer biz ilerlemeye inanam\u0131yorsak. \u0130lerleme bir d\u00fczelme, bir iyile\u015fme demektir. \u0130nsan biteviye de\u011fi\u015fen durumlar kar\u015f\u0131s\u0131nda hep ayn\u0131 kal\u0131r, oysa bir se\u00e7im de\u011fi\u015fen bir durum i\u00e7inde yine hep bir se\u00e7imdir. K\u00f6leli\u011fi savunanlarla kald\u0131rmak isteyenler aras\u0131nda, -diyelim Amerika i\u00e7 sava\u015f\u0131nda-, bir se\u00e7im yap\u0131labildi\u011fi zamandan beri ahlak problemi de\u011fi\u015fmemi\u015ftir, bug\u00fcnk\u00fc Fransa’da M.R.P. ile Kom\u00fcnist Partisi aras\u0131ndaki se\u00e7me konusunda da durum ayn\u0131d\u0131r. Ama yine de bir h\u00fck\u00fcm vermek m\u00fcmk\u00fcnd\u00fcr, \u00e7\u00fcnk\u00fc yukar\u0131da s\u00f6yledi\u011fim gibi insan se\u00e7meyi de, kendini se\u00e7meyi de ba\u015fkalar\u0131 kar\u015f\u0131s\u0131nda yapar. \u0130lk ba\u015fta h\u00fckmedilebilir ki, (bu belki de\u011fer yarg\u0131s\u0131 olmaz da, bir mant\u0131k yarg\u0131s\u0131 olur)- \u015fu ya da \u015fu se\u00e7im eylemi yan\u0131lt\u0131ya, \u015fu ya da \u015fu se\u00e7im ise ger\u00e7e\u011fe, do\u011fruya dayanmaktad\u0131r. Bunun gibi, bir adam\u0131n k\u00f6t\u00fc niyetli oldu\u011funa da h\u00fckmetmek m\u00fcmk\u00fcnd\u00fcr. \u00d6yle ya, e\u011fer insan\u0131n durumunu h\u00fcr bir se\u00e7im durumu olarak kabul ettiysek, hi\u00e7bir mazeretsiz ve ger\u00e7eksiz olarak tutkular\u0131na s\u0131\u011f\u0131n\u0131p kendini kurtarmaya \u00e7al\u0131\u015fan bir adam\u0131 neden k\u00f6t\u00fc niyetle su\u00e7lamayal\u0131m? \u00c7\u00fcnk\u00fc o b\u00f6ylece kendine bir al\u0131n yaz\u0131s\u0131 uydurmak istemektedir. Burada \u015f\u00f6yle denilebilir. \u0130nsan kendini neden k\u00f6t\u00fc niyetle se\u00e7iyor? Cevab\u0131m: Ben onu ahlak bak\u0131m\u0131ndan yarg\u0131lam\u0131yorum, yapt\u0131\u011f\u0131m yaln\u0131zca k\u00f6t\u00fc niyetini bir yan\u0131lt\u0131 olarak belirtmektir. Burada bir hakikat yarg\u0131s\u0131n\u0131 a\u00e7\u0131k\u00e7a s\u00f6ylemeliyiz. K\u00f6t\u00fc niyet besbelli bir yaland\u0131r, \u00e7\u00fcnk\u00fc eksiksiz ba\u011flan\u0131\u015f \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc perdelemektedir. Ayn\u0131 g\u00f6r\u00fc\u015f\u00fcn bir gere\u011fi olarak \u015funu da s\u00f6yleyeyim: E\u011fer \u00f6n\u00fcmde belli de\u011ferler bulundu\u011funu a\u00e7\u0131klamay\u0131 se\u00e7ersem, bu da bir k\u00f6t\u00fc niyet olur. Onlar\u0131 hem ister, hem de onlar kendilerini bana zorlad\u0131lar, dayatt\u0131lar dersem kendimde \u00e7eli\u015fmeye d\u00fc\u015fm\u00fc\u015f olurum. Ama bana denirse ki: “Ben bilerek k\u00f6t\u00fc niyetli olmak istiyorum”, o zaman da cevab\u0131m \u015fudur: \u00d6yle olman\u0131za hi\u00e7bir engel yoktur, ama sizin \u00f6yle olman\u0131z hi\u00e7 de\u011filse tam tutarl\u0131 olmak hah (tutumunu), bir iyi niyet (safl\u0131k) halidir. Ayr\u0131ca bir ahlak h\u00fckm\u00fc de verebilirim. Bilirsem ki, \u00f6zg\u00fcrl\u00fck b\u00fct\u00fcn somut durumlar i\u00e7inde yine kendisinden ba\u015fka bir ama\u00e7 g\u00fcdemez, b\u0131rak\u0131lm\u0131\u015fl\u0131\u011f\u0131 i\u00e7inde kendine gelen (bilin\u00e7 kazanan) insan de\u011ferler yarat\u0131r, -o zaman yaln\u0131z bir \u015fey isteyebilir demektir: B\u00fct\u00fcn de\u011ferlerin temeli olan h\u00fcrriyeti, \u00f6zg\u00fcrl\u00fc\u011f\u00fc… tabii bu \u00e7\u0131plak, soyut h\u00fcrriyet iste\u011fi de\u011fildir. Burada h\u00fcrriyetin anlam\u0131 iyi niyetli insanlar\u0131n tutum ve davran\u0131\u015flar\u0131nda tam \u00f6zg\u00fcr olmalar\u0131 adam belli, somut ama\u00e7lar g\u00fcd\u00fcyordur. Bu ama\u00e7lar, soyut bir h\u00fcrriyet istemini i\u00e7erir. Ancak bu h\u00fcrriyet ba\u015fkalar\u0131yla payla\u015f\u0131lmay\u0131 da gerektirir.<\/p>\n

Biz h\u00fcrriyet i\u00e7in h\u00fcrriyet isterken, her \u00f6zem ve bireysel durumda serbest olmay\u0131 g\u00f6z \u00f6n\u00fcnde tutmak isteriz ve bilmekteyiz ki, bu tamam\u0131yla ba\u015fkalar\u0131n\u0131n h\u00fcrriyetine ba\u011fl\u0131d\u0131r, t\u0131pk\u0131 ba\u015fkalar\u0131n\u0131n h\u00fcrriyeti bizimkine ba\u011fl\u0131 oldu\u011fu gibi, insan\u0131n h\u00fcrriyeti tan\u0131m (definiton) olarak ba\u015fkas\u0131na ba\u011fl\u0131 olamaz \u015f\u00fcphesiz, ama nerde bir. kendi kendini ba\u011flama varsa, orada kendiminki ile birlikte ba\u015fkalar\u0131n\u0131n h\u00fcrriyetini g\u00f6zetmedik\u00e7e kendiminkini de g\u00f6zetemem. \u015eu halde, tam bir do\u011fruluk ve i\u00e7tenlikle bir yol anlad\u0131m m\u0131 ki, insan varl\u0131\u011f\u0131 \u00f6z\u00fcnden \u00f6nce gelen bir yarat\u0131kt\u0131r; \u00f6yle \u00f6zg\u00fcr bir varl\u0131k ki, her \u00e7e\u015fit ko\u015fullar i\u00e7inde h\u00fcrriyetten ba\u015fka bir \u015fey isteyemez: O zaman ben de ba\u015fkalar\u0131n\u0131n h\u00fcrriyetinden ba\u015fka bir \u015fey isteyemeyece\u011fimi anlam\u0131\u015f olurum. B\u00f6ylece h\u00fcrriyetin kendi \u00f6z\u00fcnde i\u00e7erik bulunan bu h\u00fcrriyet istemi ad\u0131na varl\u0131klar\u0131n\u0131n t\u00fcm nedensizli\u011fini ve t\u00fcm h\u00fcrriyetini saklamak isteyenler \u00fczerine pekala h\u00fck\u00fcm verebilirim. Ciddilik ruhu ile, ya gerekirci (determinist)mazeretlerle t\u00fcm h\u00fcrriyetini \u00f6rtmek isteyenleri korkaklar diye; \u00f6tekileri, varl\u0131klar\u0131n\u0131 zorunlu imi\u015f gibi g\u00f6stermek isteyenleri, -oysa insan\u0131n yery\u00fcz\u00fcnde g\u00f6r\u00fcnmesi bile sadece olumsald\u0131r-, ise mundarlar kirlozlar diye \u00e7a\u011f\u0131raca\u011f\u0131m. \u015eu var ki, gerek korkaklar, gerek kirlozlar\u0131 ancak eksiksiz do\u011fruluk ve i\u00e7tenlik ile yarg\u0131layabiliriz.<\/p>\n

Ahlak\u0131n \u00f6z\u00fc (i\u00e7eri\u011fi) b\u00f6yle de\u011fi\u015fken ise de bu ahlak\u0131n yine de genel bir bi\u00e7imi (formu) vard\u0131r. Kant, h\u00fcrriyetin hem kendini, hem ba\u015fkalar\u0131n\u0131n h\u00fcrriyetini gerektirdi\u011fini s\u00f6yler. Buna diyecek yok, ama ona g\u00f6re bi\u00e7imsel ile evrensel bir ahlak\u0131 kurmaya yeter. Biz ise, davran\u0131\u015f\u0131 belirtmek isteyen soyut ilkelerin havada kald\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmekteyiz. Frans\u0131z gencini biryol daha akl\u0131m\u0131za getirelim: Neyin ad\u0131na, hangi b\u00fcy\u00fck ahlak kural\u0131na dayanarak annesini b\u0131rak\u0131p gidecek, ya da yan\u0131nda kalacakt\u0131r? burada h\u00fck\u00fcm vermeyi mekanik olarak sa\u011flayacak hi\u00e7bir ara\u00e7 yoktur. \u00d6z (i\u00e7erik) hep somut olarak meydana \u00e7\u0131kt\u0131\u011f\u0131ndan, \u00f6nceden g\u00f6r\u00fclemez, daima bulu\u015fa yer vard\u0131r. \u00d6nemli olan bu \u00f6zel bulu\u015f \u00e7abas\u0131n\u0131n \u00f6zg\u00fcrce harcan\u0131p harcanmad\u0131\u011f\u0131d\u0131r.<\/p>\n

\u015eimdi \u015fu iki \u00f6rne\u011fi g\u00f6zden ge\u00e7irelim:<\/p>\n

a -“Mill On The Floss” \u00d6rnegi<\/strong><\/p>\n

Bu \u00f6rneklerin ne \u00f6l\u00e7\u00fcde birbirine uygun oldu\u011funu kendiniz g\u00f6receksiniz. \u0130ngiliz \u015fairi George Eliot’nun “Floss’daki De\u011firmen” adl\u0131 roman\u0131nda Maggie Tulliver ad\u0131nda gen\u00e7 bir k\u0131z vard\u0131r ki, tutkunun de\u011ferini temsil eder ve kendisi de bunu bilir. K\u0131z, Stephen ad\u0131nda bir delikanl\u0131ya tutkundur, ama o silik bir k\u0131zca\u011f\u0131zla ni\u015fanl\u0131d\u0131r. Maggie Tulliver, kendini tutkusuna verip yaln\u0131z kendi mutlulu\u011funu d\u00fc\u015f\u00fcnecek yerde, insanca bir dayan\u0131\u015fma ve ho\u015fg\u00f6r\u00fc ile sevdi\u011fi adamdan vazge\u00e7er.<\/p>\n

b -“Chartreuse De Parme” \u00d6rnegi<\/strong><\/p>\n

Stendhal’in “Chartreuse de Parme” roman\u0131ndaki k\u0131z Sanse-verine \u00f6tekinin tam tersini d\u00fc\u015f\u00fcnerek, insan\u0131n ger\u00e7ek de\u011ferini yaln\u0131z tutkuda buluyor ve b\u00fcy\u00fck bir a\u015fk\u0131n kurban istemesini pek tabii g\u00f6r\u00fcyor, b\u00f6ylesi bir sevginin Stephen ile aptal k\u0131z\u0131 birle\u015ftirecek olan evlenme baya\u011f\u0131l\u0131\u011f\u0131na feda edilemeyece\u011fi kan\u0131s\u0131nda. B\u00f6yle bir durumda hi\u00e7 ku\u015fkusuz kendi saadetini ger\u00e7ekle\u015ftirmeye bakar, \u00f6tekini hi\u00e7 umursamazd\u0131. Nitekim, Stendhal’in g\u00f6sterdi\u011fi gibi, gerekince tutku u\u011fruna kendini kurban etmekten \u00e7ekinmez.<\/p>\n

Burada yine birbirine kar\u015f\u0131t iki ahlak bulmaktay\u0131z. Ben diyorum ki, bu iki ahlak birbirine e\u015fit de\u011ferdedir. Her iki halde de h\u00fcrriyet ama\u00e7 olarak al\u0131nm\u0131\u015ft\u0131r. Etki bak\u0131m\u0131ndan ayn\u0131 t\u00fcrden iki tutum d\u00fc\u015f\u00fcn\u00fcn\u00fcz: K\u0131z\u0131n birisi g\u00f6n\u00fcl al\u00e7akl\u0131\u011f\u0131 edip a\u015fk\u0131ndan vazge\u00e7iyor. \u00d6tekisi cinsel i\u00e7g\u00fcd\u00fcden kalkarak sevdi\u011fi erke\u011fin ni\u015fan ba\u011f\u0131n\u0131 umursam\u0131yor. Bu her iki davran\u0131\u015f d\u0131\u015f g\u00f6r\u00fcn\u00fc\u015f\u00fcyle yukar\u0131da belirttiklerimize benzese de, \u00f6z\u00fc bak\u0131m\u0131ndan \u00e7ok farkl\u0131d\u0131r. Sanseverina’n\u0131n davran\u0131\u015f\u0131 kayg\u0131s\u0131z bir y\u0131rt\u0131c\u0131l\u0131ktan daha \u00e7ok, Magge Tulliver’in davran\u0131\u015f\u0131na yak\u0131nd\u0131r. Serbest ba\u011flan\u0131\u015f alan\u0131nda kalarak her se\u00e7im m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

Bize y\u00f6neltilen \u00fc\u00e7\u00fcnc\u00fc itiraz da \u015fudur: “Bir elinizle verdi\u011finizi \u00f6tekiyle geri al\u0131yorsunuz. Bu demektir ki, asl\u0131nda de\u011ferlerin ciddiye al\u0131nmas\u0131na imkan yoktur, \u00e7\u00fcnk\u00fc onlar\u0131 siz se\u00e7iyorsunuz.” Ne yaz\u0131k ki, bu ger\u00e7ekten \u00f6yledir. Tanr\u0131 baba aradan \u00e7\u0131k\u0131nca de\u011ferleri bulacak ba\u015fka birisini aramak gerekir. Her \u015feyi oldu\u011fu gibi almal\u0131d\u0131r. \u00dcstelik, de\u011ferleri bizim buldu\u011fumuzu s\u00f6ylemek \u015fundan ba\u015fka bir anlam ta\u015f\u0131maz: Hayat\u0131n \u00f6nsel bir anlam\u0131, bir hikmeti yoktur. Siz ya\u015famadan \u00f6nce hayat hi\u00e7tir. Ona bir anlam kazand\u0131rmak sizin i\u015finizdir, de\u011fer denilen \u015feyde sizin se\u00e7ece\u011finiz anlamdan ba\u015fka bir \u015fey de\u011fildir.<\/p>\n

Bundan anl\u0131yorsunuz ki, bir insan toplulu\u011fu yaratmak olu\u015fludur, olanakl\u0131d\u0131r. Ekzistansiyalizm bir h\u00fcmanizma m\u0131d\u0131r, sorusunu ortaya att\u0131\u011f\u0131m i\u00e7in bana \u00e7\u0131k\u0131\u015ft\u0131lar. Dediler ki: Siz “La Nau-Nasee” roman\u0131n\u0131zda “H\u00fcmanistler”in haks\u0131z oldu\u011funu yazd\u0131n\u0131z, hatta onun bir tipiyle alay ettiniz, \u015fimdi nas\u0131l ona d\u00f6n\u00fcyorsunuz?<\/p>\n

Ger\u00e7ekte, h\u00fcmanizmin iki anlam\u0131 vard\u0131r. Bu kavram alt\u0131nda bir teori var ki, insan\u0131 son ama\u00e7 ve en y\u00fcksek de\u011fer olarak al\u0131r. Bu anlamda h\u00fcmanistlik, s\u00f6zgelimi Cocteau’da vard\u0131r: 30 G\u00fcnde D\u00fcnya Turu adl\u0131 hikayesinde, u\u00e7akla da\u011flar\u0131 a\u015f\u0131p giden birisini “\u0130nsano\u011flu bir harikad\u0131r!” diye ba\u011f\u0131rtt\u0131\u011f\u0131 zaman. Bunun anlam\u0131, u\u00e7a\u011f\u0131 ben icat etmedi\u011fim halde ondan yararland\u0131\u011f\u0131m i\u00e7in insan olarak gurur duyuyor, yaln\u0131z birka\u00e7 ki\u015finin ba\u015fard\u0131\u011f\u0131 bir i\u015ften kendimi sorumlu say\u0131yorum. Bu, insana belirli birka\u00e7 ki\u015finin y\u00fcksek ba\u015far\u0131s\u0131 i\u00e7in \u015feref ve de\u011fer pay\u0131 ayr\u0131lmas\u0131 demektir. Bu \u00e7e\u015fit “h\u00fcmamzma”-sa\u00e7ma-d\u0131r. \u00c7\u00fcnk\u00fc, insan k\u00f6pek ve at verebilirdi, ama zannedersem onlar \u015fu ana de\u011fin bundan sak\u0131nm\u0131\u015flard\u0131r. \u0130nsan\u0131n insano\u011flu \u00fcst\u00fcne b\u00f6yle bir yarg\u0131 d\u00fc\u015f\u00fcrmesi bizce de\u011fersizdir, ekzistansiyalist ona b\u00f6yle bir hak tan\u0131maz. Ekzistansiyalist, insano\u011flunu hi\u00e7bir zaman bir ama\u00e7, bir erek sayamaz, \u00e7\u00fcnk\u00fc insan teker teker yarat\u0131lacak bir varl\u0131kt\u0131r. Biz A. Comte’in istedi\u011fi gibi insanl\u0131k i\u00e7in bir tap\u0131nca (k\u00fclt) yap\u0131labilece\u011fini de hi\u00e7 sanm\u0131yoruz. Bu \u00e7e\u015fit bir h\u00fcmanizma bizim umudumuzda de\u011fil.<\/p>\n

Ama bir ba\u015fka “h\u00fcmanizma” vard\u0131r ki, \u00f6zeti \u015fudur: \u0130nsan s\u00fcrekli olarak kendi d\u0131\u015f\u0131ndad\u0131r, o kendini tasarlayarak, kendi d\u0131\u015f\u0131nda kendini yitirerek kendini var eder, insan\u0131 bulur. \u00d6te yandan a\u015fk\u0131n (trancendent) ama\u00e7lar pe\u015finde ko\u015farak varolu\u015fa kavu\u015fur. \u0130nsan i\u015fte bu s\u0131n\u0131r\u0131 a\u015fmad\u0131r, nesneleri kavramas\u0131 ancak bu a\u015fmaya g\u00f6redir, yaln\u0131z bu sayede tam ortada, bu a\u015fman\u0131n g\u00f6be\u011finde bulunur. Ancak h\u00fcmen bir evren vard\u0131r. H\u00fcmen benlik evrenin d\u0131\u015f\u0131nda hi\u00e7bir \u015fey yoktur!<\/p>\n

\u0130\u015fte a\u015fk\u0131nl\u0131\u011f\u0131n, insan varl\u0131\u011f\u0131n\u0131 korumak anlam\u0131nda bu ba\u011flan\u0131\u015f\u0131 (Tanr\u0131n\u0131n a\u015fk\u0131nl\u0131\u011f\u0131 anlam\u0131nda de\u011fil, s\u0131n\u0131r a\u015f\u0131p ge\u00e7mek anlam\u0131nda) benli\u011fin, insan kendi i\u00e7inde kapal\u0131 olmay\u0131p her zaman bir h\u00fcmen evrende haz\u0131r oldu\u011fu anlam\u0131nda bu ba\u011flan\u0131\u015ft\u0131r ki, ekzistansiyalist h\u00fcmanizma ad\u0131n\u0131 al\u0131r. Biz insano\u011fluna kendinden ba\u015fka kanun koyucu olmad\u0131\u011f\u0131n\u0131, b\u0131rak\u0131lm\u0131\u015fl\u0131\u011f\u0131 i\u00e7inde kendi kendini yarg\u0131lad\u0131\u011f\u0131n\u0131 hat\u0131rlat\u0131yor ve g\u00f6steriyoruz ki, insan kendi \u00fcst\u00fcne katlanmak suretiyle de\u011fil, daima kendi d\u0131\u015f\u0131nda bir ama\u00e7 aramak: \u015fu ya da bu kurtulu\u015f, \u015fu ya da bu-\u00f6zel ger\u00e7ekle\u015fmeyi m\u00fcmk\u00fcn k\u0131lan bir ama\u00e7 aramak suretiyle varolabilir; insan ancak bu yoldan insanca varolu\u015f niteli\u011fi kazanabilir.<\/p>\n

Ekzistansiyalizm, tutarl\u0131 bir “tanr\u0131-tan\u0131mazl\u0131k” tutumundan gerekli b\u00fct\u00fcn mant\u0131k sonu\u00e7lar\u0131n\u0131 \u00e7\u0131karma denemesidir, yoksa insan\u0131 umutsuzlu\u011fa d\u00fc\u015f\u00fcrmek i\u00e7in u\u011fra\u015fmaz. Ama H\u0131ristiyanlar “gibi, her inanmazl\u0131k tutumunu umutsuzlukla bir sayarsak, o zaman ekzistansiyalizmin ilk-umutsuzluktan yola \u00e7\u0131kt\u0131\u011f\u0131n\u0131 s\u00f6yleyebiliriz. Ne var ki, ekzistansiyalizm Tanr\u0131n\u0131n yoklu\u011funu kan\u0131tlamakla yetinmez; bir Tanr\u0131 bulunsayd\u0131 bile durum de\u011fi\u015fmezdi, der. \u0130\u015fte bizim g\u00f6r\u00fc\u015f\u00fcm\u00fcz budur. Bu s\u00f6zle Tanr\u0131n\u0131n varl\u0131\u011f\u0131na inand\u0131\u011f\u0131m\u0131z\u0131 de\u011fil, yaln\u0131z sorumuzun Tanr\u0131 varl\u0131\u011f\u0131, ya da yoklu\u011fu ile ilgili bulunmad\u0131\u011f\u0131n\u0131 s\u00f6ylemek istiyoruz. \u0130nsan kendini yeniden bulmal\u0131d\u0131r, Onu kendinden kurtaracak hi\u00e7bir g\u00fc\u00e7 bulunmad\u0131\u011f\u0131na inanmal\u0131d\u0131r. Tanr\u0131n\u0131n varl\u0131\u011f\u0131 i\u00e7in g\u00fcvenilir bir kan\u0131t bulunsayd\u0131 bile, insan i\u00e7in durum de\u011fi\u015fmezdi.<\/p>\n

Bu anlamda ekzistansiyalizm bir iyimserliktir, bir eylem \u00f6\u011fretisidir. H\u0131ristiyanlar kendi umutsuzluklar\u0131n\u0131 bize mal ederek ekzistansiyalistleri umutsuzlar diye damgalamaya bo\u015funa u\u011fra\u015fmas\u0131nlar!<\/p>\n

Materyalizm ve Devrim | Ahlak ve Estetik – Jean-Paul Sartre<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Burada hemen belirtelim ki, s\u00f6z konusu yapt\u0131\u011f\u0131m\u0131z estetik ahlak de\u011fildir. \u00c7\u00fcnk\u00fc has\u0131mlar\u0131m\u0131z bizi bununla da su\u00e7layacak kadar k\u00f6t\u00fc niyetlidirler. \u015eimdi soral\u0131m: Resim yapan bir sanat\u00e7\u0131 \u00f6nsel olarak saptanm\u0131\u015f kurallara uymad\u0131\u011f\u0131 i\u00e7in hi\u00e7 k\u0131nanm\u0131\u015f m\u0131d\u0131r? Yapmas\u0131 gereken tablonun ne oldu\u011fu \u00f6nceden ona s\u00f6ylenmi\u015f midir? Belli bir \u015fey ki, yap\u0131lmas\u0131 gerekli belirli bir tablo yoktur. Sanat\u00e7\u0131, tablosunun […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[103],"tags":[],"class_list":{"0":"post-7097","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-felsefe-genel"},"yoast_head":"\nMateryalizm ve Devrim | Ahlak ve Estetik - Jean-Paul Sartre - 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\/08\/05\/materyalizm-ve-devrim-ahlak-ve-estetik-jean-paul-sartre\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Materyalizm ve Devrim | Ahlak ve Estetik - Jean-Paul Sartre\" \/>\n<meta property=\"og:description\" content=\"Burada hemen belirtelim ki, s\u00f6z konusu yapt\u0131\u011f\u0131m\u0131z estetik ahlak de\u011fildir. \u00c7\u00fcnk\u00fc has\u0131mlar\u0131m\u0131z bizi bununla da su\u00e7layacak kadar k\u00f6t\u00fc niyetlidirler. \u015eimdi soral\u0131m: Resim yapan bir sanat\u00e7\u0131 \u00f6nsel olarak saptanm\u0131\u015f kurallara uymad\u0131\u011f\u0131 i\u00e7in hi\u00e7 k\u0131nanm\u0131\u015f m\u0131d\u0131r? 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Jean-Paul Sartre - narteks.net","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/narteks.net\/index.php\/2018\/08\/05\/materyalizm-ve-devrim-ahlak-ve-estetik-jean-paul-sartre\/","og_locale":"tr_TR","og_type":"article","og_title":"Materyalizm ve Devrim | Ahlak ve Estetik - Jean-Paul Sartre","og_description":"Burada hemen belirtelim ki, s\u00f6z konusu yapt\u0131\u011f\u0131m\u0131z estetik ahlak de\u011fildir. \u00c7\u00fcnk\u00fc has\u0131mlar\u0131m\u0131z bizi bununla da su\u00e7layacak kadar k\u00f6t\u00fc niyetlidirler. \u015eimdi soral\u0131m: Resim yapan bir sanat\u00e7\u0131 \u00f6nsel olarak saptanm\u0131\u015f kurallara uymad\u0131\u011f\u0131 i\u00e7in hi\u00e7 k\u0131nanm\u0131\u015f m\u0131d\u0131r? Yapmas\u0131 gereken tablonun ne oldu\u011fu \u00f6nceden ona s\u00f6ylenmi\u015f midir? Belli bir \u015fey ki, yap\u0131lmas\u0131 gerekli belirli bir tablo yoktur. 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