{"id":7117,"date":"2018-08-06T11:40:32","date_gmt":"2018-08-06T08:40:32","guid":{"rendered":"http:\/\/localhost\/wordpress\/2018\/08\/06\/kafka-yalnizca-bir-yazar-olmak-istedi-kafka-nin-okunmasi-maurice-blanchot\/"},"modified":"2024-04-27T11:29:49","modified_gmt":"2024-04-27T08:29:49","slug":"kafka-yalnizca-bir-yazar-olmak-istedi-kafka-nin-okunmasi-maurice-blanchot","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2018\/08\/06\/kafka-yalnizca-bir-yazar-olmak-istedi-kafka-nin-okunmasi-maurice-blanchot\/","title":{"rendered":"Kafka yaln\u0131zca bir yazar olmak istedi | Kafka’n\u0131n Okunmas\u0131 – Maurice Blanchot"},"content":{"rendered":"![\"\"](\"http:\/\/narteks.net\/wp-content\/uploads\/maurice_blanchot-1-150x150.jpg\")
Kafka yap\u0131t\u0131n\u0131 belki de bu yap\u0131t ona evrensel yanl\u0131\u015f anlamay\u0131 art\u0131rmaya mahk\u00fbm g\u00f6r\u00fcnd\u00fc\u011f\u00fc i\u00e7in ortadan kald\u0131rmak istedi. Bi yap\u0131t\u0131n bize teslim edilen kar\u0131\u015f\u0131kl\u0131\u011f\u0131, ondan bize tan\u0131t\u0131lan, bizden gizlenilen \u015feyi, \u015fu ya da bu par\u00e7a \u00fczerine tutulan k\u0131smi \u0131\u015f\u0131\u011f\u0131, ger\u00ad\u00e7ekte t\u00fcmlenmemi\u015f, ama sanki erdemleri b\u00f6l\u00fcnmezlik olan kutsal kal\u0131nt\u0131lar s\u00f6z konusuymu\u015f gibi, tersine, hep daha fazla par\u00e7alanan, toz haline getirilen metinlerin kendilerinde bar\u0131nd\u0131rd\u0131\u011f\u0131 da\u011f\u0131n\u0131kl\u0131\u011f\u0131 g\u00f6zlemledi\u011fimizde, olduk\u00e7a sessiz \u00f6zellikli bu yap\u0131t\u0131n yorumlar\u0131n gevezeli\u011fiyle ku\u015fat\u0131ld\u0131\u011f\u0131n\u0131, yay\u0131nlanmas\u0131 olanaks\u0131z olan bu kitaplardan sonsuz say\u0131da yay\u0131n gereci yap\u0131ld\u0131\u011f\u0131n\u0131, bu zamand\u0131\u015f\u0131 yarat\u0131n\u0131n bir tarih yorumuna d\u00f6n\u00fc\u015ft\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fc g\u00f6rd\u00fc\u011f\u00fcm\u00fczde, insan Kafka\u2019n\u0131n benzer bir zaferdeki benzer bir felaketi \u00f6nceden sezip sezmemi\u015f oldu\u011funu merak etmekten kendini alam\u0131yor. Kafka\u2019n\u0131n arzusu belki de, kimseye bir \u015fey s\u00f6ylemeden, bak\u0131\u015flardan uzak durmak isteyen bir giz gibi, ortadan kaybolmakt\u0131. Oysa, bu a\u011fz\u0131s\u0131k\u0131l\u0131k onu kamu\u00adoyuna teslim etti, bu giz ona \u015fan \u015f\u00f6hret verdi. \u015eimdi bilmece her yana yay\u0131lmakta, g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kmakta, kendi kendini sahneye \u00e7\u0131kar\u00admakta. Ne yapmal\u0131 acaba?<\/p>\n
Kafka yaln\u0131zca bir yazar olmak istedi. G\u00fcnce bunu bize g\u00f6ste\u00adriyor. ama G\u00fcnce bize Kafka\u2019da bir yazardan daha \u00e7ok \u015feyler oldu\u00ad\u011funu g\u00f6stererek son buluyor, yazan ki\u015fiye oranla ya\u015fayan ki\u015fiye a\u011f\u0131rl\u0131k tan\u0131yor: bundan b\u00f6yle yap\u0131t\u0131nda arad\u0131\u011f\u0131m\u0131z \u015fey Kafka’n\u0131n kendisi. Bu yap\u0131t, bir varolu\u015fun da\u011f\u0131n\u0131k kal\u0131nt\u0131lar\u0131n\u0131 olu\u015fturuyor, ayr\u0131cal\u0131 bir yazg\u0131n\u0131n bedelsiz tan\u0131\u011f\u0131 olan ve kendisi olmasa g\u00f6r\u00fclmez kalacak bu varolu\u015fu anlamam\u0131za yard\u0131m ediyor belki de. Dava ya da \u015eato gibi kitaplar\u0131n bizi durmadan yaz\u0131n-d\u0131\u015f\u0131 bir ger\u00e7e\u011fe g\u00f6ndermeleri bu kitaplar\u0131n garipli\u011finden geliyor, \u00e7\u00fcnk\u00fc biz bu ger\u00ad\u00e7e\u011fe bu ger\u00e7ek bizi yaz\u0131n\u0131n d\u0131\u015f\u0131na, kendisiyle kar\u0131\u015fmayacak olan yaz\u0131n\u0131n d\u0131\u015f\u0131na \u00e7ekti mi ihanet ediyoruz.<\/p>\n
Bu devinim ka\u00e7\u0131n\u0131lmaz. T\u00fcm yorumcular bize bu anlat\u0131larda ba\u015fka anlat\u0131lar aramam\u0131z i\u00e7in yalvar\u0131yorlar, oysa olaylar yaln\u0131zca kendilerini dile getirmekte, bir yer \u00f6l\u00e7\u00fcc\u00fcs\u00fc sonu\u00e7ta. \u00abGer\u00e7ek birer anlat\u0131 olarak al\u0131nmas\u0131 gereken olay ak\u0131\u015f\u0131n\u0131n yerine diyalektik kur\u00adgulamalar- koymay\u0131n\u0131z (Claude-Edmonde Magny). Ama birka\u00e7 sayfa \u00f6tede: Kafka\u2019n\u0131n yap\u0131t\u0131ndaki sorumluluk kuram\u0131, nedensellik \u00fcze\u00adrine g\u00f6r\u00fc\u015fler, sonu\u00e7ta insan yazg\u0131s\u0131n\u0131n b\u00fct\u00fcnl\u00fckl\u00fc bir yorumu, salt entellekt\u00fcel terimlerle ortaya konacak kadar birbiriyle tutarl\u0131 ve romanesk bi\u00e7imden ba\u011f\u0131ms\u0131zd\u0131r.<\/p>\n
Bu \u00e7eli\u015fki garip g\u00f6z\u00fckebilir: \u015furas\u0131 bir ger\u00e7ek ki. bu metinlerin \u00e7evirisi \u00e7o\u011fu kez kestirip at\u0131c\u0131 bir kararla, metinlerin sanatsal karakterlerine belli bir ho\u015fg\u00f6r\u00fcyle yap\u0131ld\u0131. Ama \u00f6te yandan, Kafka\u2019n\u0131n kendisi \u00f6yk\u00fclerini kimi kez yorumlayarak onlar\u0131n anlamlar\u0131n\u0131 ayd\u0131nlatmaya \u00e7al\u0131\u015farak bunun bir \u00f6rne\u011fini vermi\u015f oldu. Bunlar\u0131n anlamlar\u0131n\u0131 de\u011fil de olu\u015f s\u00fcre\u00e7lerini a\u00e7\u0131klad\u0131\u011f\u0131 kimi ayr\u0131nt\u0131lar\u0131 bir yana b\u0131rak\u0131rsak, aradaki fark \u015fu: Kafka anlat\u0131y\u0131 bizim i\u00e7in daha \u00e7ok kavran\u0131l\u0131r bir d\u00fczleme oturtmad\u0131, yorumcu dili kur\u00adguya batmakta ve ondan ayr\u0131lmamakta.<\/p>\n
G\u00fcnce, tan\u0131nmas\u0131 kolay kuramsal bir bilgiye ba\u011flan\u0131r g\u00f6z\u00fcken a\u00e7\u0131klamalarla dolu. Ne var ki bu d\u00fc\u015f\u00fcnceler bi\u00e7imini \u00f6d\u00fcn\u00e7 ald\u0131k\u00adlar\u0131 genelli\u011fe yabanc\u0131 kalmaktalar: bir s\u00fcrg\u00fcn gibi kalmaktalar bu genellikte. A\u00e7\u0131klamalar biricik bir olay\u0131n anlat\u0131m\u0131 olarak da. evrensel bir ger\u00e7e\u011fin a\u00e7\u0131klanmas\u0131 olarak da anla\u015f\u0131lmaya olanak vermeyen ikianlaml\u0131 bir kipe b\u00fcr\u00fcnmekte. Kafka’n\u0131n d\u00fc\u015f\u00fcncesi tekbi\u00e7imli ge\u00e7erli bir kurala kar\u015f\u0131l\u0131k gelmiyor, ama ya\u015fam\u0131na \u00f6zg\u00fc olan bir olgunun basit bir nirengi noktas\u0131 da de\u011fil. \u0130ki su aras\u0131nda gidip gelen ka\u00e7ak bir y\u00fczme bu. Ger\u00e7ekte olmu\u015f bir olay dizisinin (bir gazetedeki olay gibi) ba\u015fka bir ba\u011flama oturmas\u0131 s\u00f6z konusu oldu\u011funda, bu olaylar\u0131n anlam\u0131n\u0131n belli belirsiz ara\u015ft\u0131r\u0131lmas\u0131na ge\u00e7iyor, bir yakla\u015f\u00admay\u0131 s\u00fcrd\u00fcrmek istiyor. Anlat\u0131 i\u015fte o zaman a\u00e7\u0131klamas\u0131yla kayna\u00ad\u015f\u0131yor, ama a\u00e7\u0131klama tek olmad\u0131\u011f\u0131 i\u00e7in a\u00e7\u0131klanmas\u0131 gereken \u015feyin sonuna kadar gelmiyor ve \u00f6zellikle de onu incelemeyi ba\u015faram\u0131yor. Bu sanki kapal\u0131 karakterini k\u0131rmas\u0131 gerekti\u011fi tikelli\u011fine kendi a\u011f\u0131r\u00adl\u0131\u011f\u0131yla \u00e7ekilmesi gibi bir \u015fey. Sarst\u0131\u011f\u0131 anlam olgular\u0131n \u00e7evresinde dolan\u0131yor, ancak ondan kurtulursa, ama bir yandan da ancak ondan ayr\u0131lmazsa bir a\u00e7\u0131klama oluyor. D\u00fc\u015f\u00fcncenin kendine \u00e7izdi\u011fi sonsuz girdi-\u00e7\u0131kt\u0131lar, d\u00fc\u015f\u00fcnceyi da\u011f\u0131tan bir imgeden yola \u00e7\u0131k\u0131larak olu\u015ftu\u00adrulan yeniden ba\u015flang\u0131\u00e7lar, bo\u015f bir nesneye uygulanm\u0131\u015f usy\u00fcr\u00fct- menin k\u0131l\u0131 k\u0131rk yaran kesinli\u011fi genellikle oyun oynayan bir d\u00fc\u015f\u00fcn\u00adcenin kiplerini olu\u015fturmaktalar, ama bunlar ancak biricik\u2019e indir\u00adgenmi\u015f d\u00fcnyan\u0131n kal\u0131nl\u0131\u011f\u0131 i\u00e7inde al\u0131mland\u0131klarmda d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f oluyorlar.<\/p>\n
Bayan Magny, Kafka’n\u0131n hi\u00e7bir zaman bir s\u0131\u011fl\u0131\u011f\u0131 yazmad\u0131\u011f\u0131n\u0131 belirtiyor. Ama bu Kafka\u2019n\u0131n zek\u00e2s\u0131n\u0131n a\u015f\u0131r\u0131 \u00f6l\u00e7\u00fclerde incelik kazan\u00adm\u0131\u015f olmas\u0131ndan de\u011fil, genel kab\u00fcl g\u00f6ren fikirlere kar\u015f\u0131 do\u011fu\u015ftan bir kay\u0131ts\u0131zl\u0131k duymas\u0131ndan. Bu d\u00fc\u015f\u00fcnce ger\u00e7ekten de hemen hemen hi\u00e7 baya\u011f\u0131la\u015fm\u0131yor, ama bu onun tam\u0131 tam\u0131na bir d\u00fc\u015f\u00fcnce olma\u00admas\u0131ndan. Bu d\u00fc\u015f\u00fcnce \u00f6zg\u00fcl, yani ancak kendine \u00f6zg\u00fc, olumlu, olumsuz iyi, k\u00f6t\u00fc diye genel terimler kullanmas\u0131 da bo\u015funa, \u00e7\u00fcnk\u00fc bu d\u00fc\u015f\u00fcnce sonu\u00e7ta s\u0131k\u0131 s\u0131k\u0131ya bireysel kalan bir \u00f6yk\u00fcy\u00fc and\u0131r\u0131yor, bu \u00f6yk\u00fcn\u00fcn anlam\u0131 hep karanl\u0131k bir olay olarak kalacak, \u015fimdiye kadar hi\u00e7 olmad\u0131\u011f\u0131ndan, hi\u00e7bir zaman da olmayacak. Kafka. \u00f6zya\u015fam\u00f6yk\u00fcs\u00fc denemesinde, kendini kimi zaman gizli, kimi zaman a\u00e7\u0131k durmadan kurallara \u00e7arpan, kendini ne kabul ettirebilen ne de ortadan kald\u0131rabilen bir tikel\u00fckler b\u00fct\u00fcnl\u00fc\u011f\u00fc olarak betimledi. Kierkegaard\u2019\u0131n, anlam\u0131n\u0131 derinle\u015ftirdi\u011fi \u00e7at\u0131\u015fma bu noktada bulu\u00adnuyor. ama Kierkegaard gizden yana olmu\u015ftu. Kafka ise hi\u00e7bir yandan de\u011fil. Kendisinde garip olan\u0131 gizliyor, kendisinden, yazg\u0131s\u0131ndan nefret ediyor, kendisini k\u00f6t\u00fc ya da karg\u0131nm\u0131\u015f olarak g\u00f6r\u00fcyor, gizini d\u0131\u015far\u0131 vurmak istiyor, bu giz onu kendisine veren ve ona yeniden yonlden benimsetilen topluluk taraf\u0131ndan tan\u0131nm\u0131yor.<\/p>\n
Yap\u0131tlar\u0131n\u0131n bize ola\u011fan\u00fcst\u00fc geli\u015fimlerini sundu\u011fu e\u011fretileme, simge, s\u00f6ylencesel kurgu Kafka\u2019da derin d\u00fc\u015f\u00fcncesinin karakteriyle zorunlu k\u0131l\u0131nmakta. Bu d\u00fc\u015f\u00fcnce iki kutup aras\u0131nda, yaln\u0131zl\u0131k ile yasa, sessizlik ile s\u0131radan s\u00f6z aras\u0131nda gidip geliyor. D\u00fc\u015f\u00fcnce ne birine ne de \u00f6tekine eri\u015febiliyor ve gidlp-gelme ayn\u0131 zamanda s\u00f6z konusu gidip gelme’den \u00e7\u0131kmak i\u00e7in yap\u0131lan bir giri\u015fim. Kafka\u2019n\u0131n d\u00fc\u015f\u00fcn\u00adcesi genellik i\u00e7inde rahat edemiyor, ama kimi zamanlar \u00e7\u0131lg\u0131nl\u0131\u00ad\u011f\u0131ndan ve s\u0131n\u0131rlanm\u0131\u015fl\u0131\u011fmdan yak\u0131nsa da. bu d\u00fc\u015f\u00fcnce salt\u0131k yaln\u0131zl\u0131k da de\u011fil, \u00e7\u00fcnk\u00fc bu yaln\u0131zl\u0131ktan s\u00f6z ediyor, yok-anlam da de\u011fil, \u00e7\u00fcnk\u00fc anlam\u0131 bu yok-anlam yasa-d\u0131\u015f\u0131 de\u011fil, \u00e7\u00fcnk\u00fc bu kendi yasas\u0131, onu \u015fimdiden kendisiyle uzla\u015ft\u0131ran bir s\u00fcrg\u00fcn cezas\u0131. Bu d\u00fc\u015f\u00fcncenin bir \u00f6l\u00e7\u00fcs\u00fc yap\u0131lmak istenen sa\u00e7ma \u00fczerine. Kafka\u2019n\u0131n kukumav ku\u015fu ki\u015filer \u00fczerine s\u00f6yledi\u011fi \u015fey s\u00f6ylenebilir: -Bir kukumav ku\u015fu oldu\u011funu anlatmay\u0131 dene*, -e\u011fer kukumav ku\u015funa i\u015finin amac\u0131n\u0131 soracak olursan, bu soruyla kukumav ku\u015fu halk\u0131n\u0131 da ortadan kald\u0131rm\u0131\u015f olursun-. D\u00fc\u015f\u00fcnce sa\u00e7mayla kar\u015f\u0131la\u015ft\u0131\u011f\u0131 andan itibaren, bu kar\u015f\u0131la\u015fma sa\u00e7man\u0131n sonunu g\u00f6stermektedir.<\/p>\n
B\u00f6ylelikle Kafka\u2019n\u0131n t\u00fcm metinleri biricik bir \u015feyi anlatmaya ve bunu da ancak onun genel anlam\u0131n\u0131 dile getirmek \u00fczere yapmaya mahk\u00fbm olmaktalar. Anlat\u0131, do\u011frulanmaz ve anla\u015f\u0131lmaz bir olaylar dizisi olmu\u015f d\u00fc\u015f\u00fcncedir, anlat\u0131y\u0131 kurcalayan anlam ise. onu tersy\u00fcz eden sa\u011fduyu olarak anla\u015f\u0131lmaz arac\u0131l\u0131\u011f\u0131yla kendini izleyen d\u00fc\u015f\u00fcn\u00adcenin ta kendisidir, \u00f6yk\u00fc d\u00fczeyinde kalan ki\u015fi anlayamad\u0131\u011f\u0131 donuk bir \u015feye s\u0131zar, anlama ba\u011fl\u0131 kalan ki\u015fi ise \u00f6yk\u00fcn\u00fcn a\u00e7\u0131klay\u0131c\u0131 \u0131\u015f\u0131\u011f\u0131 olan karanl\u0131\u011fa kavu\u015famaz. \u0130ki okur da birbirlerini hi\u00e7bir zaman yakalayamazlar, insan \u00f6nco biri, sonra \u00f6teki olur, hep gerekenden daha \u00e7ok ya da daha az anla\u015f\u0131l\u0131r. Ger\u00e7ek okuma olanaks\u0131z kal\u0131r.<\/p>\n
Kafka\u2019y\u0131 okuyan ki\u015fi bu nedenle zorunlu olarak yalanc\u0131ya d\u00f6n\u00fc\u00ad\u015f\u00fcr. ama t\u00fcm\u00fcyle de yalanc\u0131 de\u011fildir. Bu sanata \u00f6zg\u00fc olan kayg\u0131 da buradad\u0131r, ku\u015fkusuz \u00e7o\u011fu kez bir d\u0131\u015favurma gibi g\u00f6z\u00fcken yaz\u00adg\u0131m\u0131z \u00fczerindeki i\u00e7dara!mas\u0131ndan \u00e7ok daha derin bir kayg\u0131d\u0131r bu. Ka\u00e7\u0131nabilece\u011fimizi sand\u0131\u011f\u0131m\u0131z bir ikiy\u00fczl\u00fcl\u00fc\u011f\u00fcn dolays\u0131z deneyimini yapar\u0131z \u2014buna kar\u015f\u0131 sava\u015f\u0131r\u0131z (kar\u015f\u0131t yorumlar\u0131 yak\u0131nla\u015ft\u0131rarak).<\/p>\n
Oysa bu \u00e7aba aldat\u0131c\u0131d\u0131r\u2014 bu deneyime boyun e\u011feriz, oysa bu tembellik ihanettir. \u0130ncelikllllk. kurnazl\u0131k, safdillik, sad\u0131kl\u0131k, sak\u00adlama da s\u00f6zc\u00fcklerin ger\u00e7e\u011fi i\u00e7inde bulunan bir yan\u0131lg\u0131n\u0131n (bir aldatmacan\u0131n) ara\u00e7lar\u0131d\u0131r. S\u00f6zc\u00fckler, \u00f6rnek g\u00fc\u00e7leri, a\u00e7\u0131kl\u0131klar\u0131. \u0131lg\u0131 \u00e7ekicilikleri, g\u00fcvenilirlikleri, bizi s\u00fcr\u00fckleme, b\u0131z\u0131 terketmo. b\u0131z\u0131 yeni\u00adden kazanma g\u00fc\u00e7leriyle kendilerinde olmayan, anlamlar\u0131na sars\u0131lmaz bir inan\u00e7 beslerler.<\/p>\n
Bu d\u00fcnya kavran\u0131lmaz oldu\u011fu i\u00e7in de\u011fil de. belki kavran\u0131lacak \u00e7ok \u015fey oldu\u011fu i\u00e7in bizden ka\u00e7an bu d\u00fcnyay\u0131 nas\u0131l tasar\u0131mlayabi\u00adliriz? Yorumlar temelde birbirlerine kar\u015f\u0131t bile de\u011filler. A\u015fa\u011f\u0131 yukar\u0131 ayn\u0131 s\u00f6zc\u00fckleri kullan\u0131yorlar: sa\u00e7ma, olumsall\u0131k, d\u00fcnyada kendine bir yer a\u00e7ma \u0130stenci, d\u00fcnyada kalabilmenin olanaks\u0131zl\u0131\u011f\u0131 tanr\u0131 olma arzusu, tanr\u0131n\u0131n yoklu\u011fu, umutsuzluk, i\u00e7daralmas\u0131. Ama yine de kimden s\u00f6z ediyorlar acaba? Kimilerine g\u00f6re. Kafka. salt\u0131\u011fa inanan, hatta salt\u0131kta umutlanan ve ona eri\u015fmek i\u00e7in durmadan sava\u015f\u0131m veren bir din d\u00fc\u015f\u00fcn\u00fcr\u00fc. Ba\u015fkalar\u0131na g\u00f6re, yard\u0131ms\u0131z bir d\u00fcnyada ya\u015fayan ve bu d\u00fcnyan\u0131n kar\u0131\u015f\u0131kl\u0131\u011f\u0131n\u0131 art\u0131rmamak i\u00e7in olanak verdi\u011fince bir k\u00f6\u015feye \u00e7ekilen bir h\u00fcmanist. Max Brod\u2019a gore Kafka, tanr\u0131ya giden bir \u00e7\u0131k\u0131\u015f yolu buldu.<\/p>\n
Bayan Magny e gore Kafka ba\u015fl\u0131ca kayna\u011f\u0131 tanr\u0131tan\u0131mazl\u0131kta buluyor. Bir ba\u015fkas\u0131 i\u00e7in pekala bir \u00f6te d\u00fcnya var, ama eri\u015filmez bir d\u00fcnya bu, belki kotu, belki sa\u00e7ma Yine bir ba\u015fkas\u0131 i\u00e7in, ne bir \u00f6te d\u00fcnya, ne de \u00f6te d\u00fcnyaya giden bir devinim var, biz i\u00e7kinlik i\u00e7indeyiz, \u00f6nemli olan \u015feyler, her zaman varolan sonlulu\u011fumuzun duygusu ile bu sonlulu\u011fun bizi indirgedi\u011fi \u00f6z\u00fcmlenmez bilmece. Jean Staroblnski\u2019ye g\u00f6re: garip bir k\u00f6t\u00fcl\u00fc\u011f\u00fcn \u00e7arpt\u0131\u011f\u0131 bir adam Franz. bize b\u00f6yle gozukuyor.. Bir adam\u0131n parampar\u00e7a oldu\u011funu g\u00f6r\u00fcyoruz burada-. P\u0131erre Klossowski ye g\u00f6reyse: Kafka\u2019n\u0131n G\u00fcncesi… iyile\u015fmeyi arzulayan bir hastan\u0131n g\u00fcncesi. Kafka sa\u011fl\u0131\u011f\u0131 istiyor… demek ki sa\u011fl\u0131\u011fa inan\u0131yor…. Ve yine ayn\u0131 \u015feyler: -Ondan hi\u00e7bir durumda sanki o son bir g\u00f6r\u00fcye tan\u0131k olmam\u0131\u015f gibi s\u00f6z edemeyiz. Ve Starobinski\u2019ye g\u00f6re: -…son s\u00f6z yok, son s\u00f6z olamaz.<\/p>\n
Bu metinler bilmeceyle \u00e7\u00f6z\u00fcm\u00fc, yanl\u0131\u015f anlamayla bu yanl\u0131\u015f anlaman\u0131n dile getirilmesini, okumay\u0131 yorumlama olanaks\u0131zl\u0131\u011f\u0131 ile okuma olana\u011f\u0131n\u0131 koruman\u0131n yaratt\u0131\u011f\u0131 s\u0131k\u0131nt\u0131y\u0131 yans\u0131t\u0131yorlar, \u0130kirciklilik bile bizi doyurmuyor. \u0130kirciklilik ; ger\u00e7e\u011fi kayma, ka\u00e7\u0131p gitme kipi \u00fczerinde kavrayan bir ka\u00e7amakt\u0131r, ama bu yaz\u0131lar\u0131 bekleyen ger\u00e7ek belki de biricik ve yal\u0131n bir ger\u00e7ek. E\u011fer her do\u011frulamaya bu do\u011frulamay\u0131 bozan ba\u015fka bir do\u011frulamay\u0131 kar\u015f\u0131 \u00e7\u0131kar\u0131rsak, e\u011fer \u00e7e\u015fitli izlekleri farkl\u0131 bi\u00e7imlerde y\u00f6nlendirilmi\u015f izleklerle n\u00fcansl\u0131la\u015ft\u0131r\u0131rsak, Kafka\u2019y\u0131 daha iyi anlayabilece\u011fimizi kesinlikle s\u00f6yleyeme\u00adyiz. \u0130man\u0131n ara\u015ft\u0131r\u0131lmas\u0131n\u0131 de\u011fil imam\u0131, umudun umudunu de\u011fil umudu, son bir ger\u00e7e\u011fe salt\u0131k bi\u00e7imde yap\u0131lan \u00e7a\u011fr\u0131y\u0131 de\u011fil bura\u00addaki ve \u00f6tedeki ger\u00e7e\u011fi, d\u0131\u015fta b\u0131rakan bu d\u00fcnyada \u00e7eli\u015fki yoktur. \u015euras\u0131 bir ger\u00e7ek ki; b\u00f6ylesi bir yap\u0131t\u0131 onu yazan ki\u015finin tarihsel ve dinsel ko\u015fullar\u0131na ba\u015fvurarak a\u00e7\u0131klamak, ondan bir \u00e7e\u015fit y\u00fcce Max Brod yapmak pek doyurucu olmayan bir aldatmacad\u0131r. Ama \u015furas\u0131 da bir ger\u00e7ek ki; Kafka’n\u0131n s\u00f6ylenceleriyle kurmaca yap\u0131tlar\u0131 ge\u00e7mi\u015fle ba\u011flant\u0131l\u0131 olmasalar da. bunlar\u0131n anlamlar\u0131 bizi s\u00f6z konusu ge\u00e7mi\u015fin ayd\u0131nlatt\u0131\u011f\u0131 \u00f6\u011felere g\u00f6t\u00fcrmektedir. Bu \u00f6\u011feler kuramsal, dinsel bir yap\u0131da olmasalard\u0131, bu \u00f6\u011felere mutsuz bilincin par\u00e7a\u00adlanm\u0131\u015f d\u00fc\u015f\u00fcnselli\u011fi s\u0131zmasayd\u0131, ku\u015fkusuz s\u00f6z konusu sorular da ayn\u0131 bi\u00e7imde ortaya konamazlard\u0131. I\u015fte bu nedenle bize \u00f6nerilen t\u00fcm yorumlardan rahats\u0131zl\u0131k duyabiliriz, ama bu yorumlar\u0131n hepsinin ge\u00e7erli oldu\u011funun, hepsinin e\u015f\u00f6l\u00e7\u00fcde do\u011fru ya da yanl\u0131\u015f, nesnelere kar\u015f\u0131 kay\u0131ts\u0131z ya da yaln\u0131zca uyumsuzluk i\u00e7inde do\u011fru olduklar\u0131n\u0131 s\u00f6yleyemeyiz.<\/p>\n
Kafka’n\u0131n ba\u015fl\u0131ca anlat\u0131lar\u0131 birer fragmand\u0131r, yap\u0131t\u0131n b\u00fct\u00fcn\u00fc bir fragmand\u0131r. Bu eksiklik yap\u0131t\u0131 okuman\u0131n do\u011frultusunu, bi\u00e7imini ve i\u00e7eri\u011fini de\u011fi\u015ftirmeden bunlar\u0131 s\u00fcreksiz k\u0131lan kesinsizli\u011fi a\u00e7\u0131kla\u00adyabiliyor. Ama bu eksiklik ilineksel bir eksiklik de\u011fil. Sakatlad\u0131\u011f\u0131n anlam\u0131n ta kendisine b\u00fct\u00fcnlenmi\u015f ne ho\u015fg\u00f6r\u00fclen ne de yads\u0131nan bir yokluk tasar\u0131m\u0131yla ba\u011fda\u015f\u0131yor bu eksiklik. Okudu\u011fumuz sayfalar dolulu\u011fun en a\u015f\u0131r\u0131s\u0131na sahipler, bu sayfalar hi\u00e7bir \u015feyin eksik olma\u00add\u0131\u011f\u0131 bir yap\u0131t\u0131 ilan ediyorlar, zaten t\u00fcm yap\u0131t sanki ba\u015fka diyecek bir \u015fey yokmu\u015f gibi birdenbire araya giren bu titiz geli\u015ftirmelerin i\u00e7inde veriliyor. Hi\u00e7bir \u015fey eksik de\u011fil burada, hatta s\u00f6z konusu bu eksikli\u011fin kendisi bile: bir bo\u015fluk de\u011fil bu. her yerde varolan ve hi\u00e7bir zaman kabul edilmeyen bir olanaks\u0131zl\u0131\u011f\u0131n imi \u2014 ortak varolu\u015f olanaks\u0131zl\u0131\u011f\u0131, yaln\u0131zl\u0131k olanaks\u0131zl\u0131\u011f\u0131, bu olanaks\u0131zl\u0131klara ba\u011fl\u0131 kalman\u0131n olanaks\u0131zl\u0131\u011f\u0131.<\/p>\n
Okuma \u00e7abam\u0131zda s\u0131k\u0131nt\u0131 yaratan \u015fey; farkl\u0131 yorumlar\u0131n biradal\u0131\u011f\u0131 de\u011fil, s\u0131k\u0131nt\u0131 yaratan \u015fey her bir izlek i\u00e7in kimi zaman olumsuz, kimi zaman olumlu bir anlamla ortaya \u00e7\u0131kan gizemli bir olas\u0131l\u0131k. Bu d\u00fcnya hem bir umut d\u00fcnyas\u0131, hem de karg\u0131nm\u0131\u015f bir d\u00fcnya, bu evren hem kapal\u0131 bir evren, hem do sonsuz bir evren, ama bu evren adaletsizlik ve yan\u0131lg\u0131 evreni. Kafka’n\u0131n dinsel bilgi \u00fczerine s\u00f6yledi\u011fi \u015fu t\u00fcmce: -bilgi hem sonsuz ya\u015fama g\u00f6t\u00fcren bir a\u015fama, hem de bu ya\u015fam \u00f6n\u00fcnde dikilmi\u015f bir engeldir- t\u00fcmcesi onun yap\u0131t\u0131 i\u00e7in de s\u00f6ylenmelidir: orada her \u015fey engeldir, ama ayn\u0131 zamanda her \u015fey a\u015fama olabilir. Metinlerin pek az\u0131nda b\u00f6yle bir derinlik bulunabilir, ama yine de d\u00fc\u011f\u00fcm noktas\u0131 umutsuz olan metinler bile son bir olas\u0131l\u0131\u011f\u0131, bilinmeyen bir zaferi, eri\u015filmez bir d\u00fc\u015f\u00fcncenin \u0131\u015f\u0131mas\u0131n\u0131 dile getirmek i\u00e7in ters-y\u00fcz edilmeye haz\u0131rd\u0131rlar. Kafka olumsuzu de\u015fe de\u015fe ona olumlu olma \u015fans\u0131n\u0131 verir, ama bu yaln\u0131zca bir \u015fanst\u0131r, hi\u00e7bir zaman t\u00fcm\u00fcyle ger\u00e7ekle\u015fmeyen ve kar\u015f\u0131t\u0131 hep ortada olan bir \u015fans.<\/p>\n
Kafka’n\u0131n t\u00fcm yap\u0131t\u0131 olumsuzlama ile kazanmak istedi\u011fi bir do\u011frulaman\u0131n ardmdad\u0131r. bu do\u011frulama kendini profilden verir ver\u00admez, ka\u00e7ar, yalana b\u00fcr\u00fcn\u00fcr ve b\u00f6ylelikle de do\u011frulamay\u0131 yeniden olas\u0131la\u015ft\u0131rarak do\u011frulaman\u0131n d\u0131\u015f\u0131na \u00e7\u0131kar. B\u00f6yle bir d\u00fcnyan\u0131n a\u015fk\u0131nl\u0131\u011f\u0131 tan\u0131mad\u0131\u011f\u0131n\u0131 s\u00f6ylemek bunun i\u00e7in gariptir. A\u015fk\u0131nl\u0131k tam tam\u0131na ancak olumsuzlamayla do\u011frulanabilen bir do\u011frulamad\u0131r. Yans\u0131nd\u0131\u011f\u0131 andan ba\u015flayarak varolur, burada olmad\u0131 m\u0131 burada var demektir. \u00d6l\u00fc Tanr\u0131 bu yap\u0131tta ilgi \u00e7ekici bir kar\u015f\u0131l\u0131k bulmu\u015ftur. \u00c7\u00fcnk\u00fc \u00f6l\u00fcm\u00fc onu ne g\u00fcc\u00fcnden, ne sonsuz yetkesinden, ne de yan\u0131lmazl\u0131\u011f\u0131ndan yoksun b\u0131rak\u0131n art\u0131k kendisini yenme olana\u011f\u0131n\u0131n bulunmad\u0131\u011f\u0131 bir sava\u015f\u0131mda, \u00f6l\u00fcyken yaln\u0131zca daha korkun\u00e7, daha kat\u0131d\u0131r. Bizi \u00f6l\u00fc bir a\u015fkanl\u0131k egemenli\u011fi alt\u0131na al\u0131r, \u00c7in \u015eeddi\u2019nin memuru \u00f6l\u00fc bir imparatoru simgeler, Ceza S\u00fcrg\u00fcn\u00fc’nde i\u015fkence makinas\u0131n\u0131n hep var k\u0131ld\u0131\u011f\u0131 \u015fey \u00f6lm\u00fc\u015f olan eski kumandand\u0131r. Ve J. Strobinski\u2019nin de belirtti\u011fi gibi, g\u00fcc\u00fc \u00f6l\u00fcm olan, ya\u015fam olmayan, \u00f6l\u00fcme mahk\u00fbm etmekten ba\u015fka bir \u015fey yapmayan Dava\u2019n\u0131n y\u00fcce yarg\u0131c\u0131 \u00f6l\u00fc de\u011fil midir?<\/p>\n
Olumsuzun ikirciklili\u011fi \u00f6l\u00fcm\u00fcn ikirciklili\u011fine ba\u011fl\u0131d\u0131r. Tanr\u0131 \u00f6lm\u00fc\u015ft\u00fcr \u015fu s\u00f6z bu ger\u00e7e\u011fi daha da kat\u0131 bir bi\u00e7imde dile getirebilir.- \u00f6l\u00fcm olanakl\u0131 de\u011fildir. Avc\u0131 Gracchus adl\u0131 k\u0131sa bir anlat\u0131da, Kafka bize Kara-Orman da\u011flar\u0131ndan bir avc\u0131n\u0131n \u00e7\u0131lg\u0131nca giri\u015fti\u011fi bir ser\u00fc\u00adveni anlatmaktad\u0131r. Bir akarsu yar\u0131\u011f\u0131na d\u00fc\u015f\u00fcp hayat\u0131n\u0131 kaybetmi\u015f, ama yine de \u00f6te’ye ge\u00e7meyi ba\u015faramayan avc\u0131 \u2014ve \u015fimdi canl\u0131d\u0131r ve \u00f6l\u00fcd\u00fcr. Ya\u015fam\u0131 sevin\u00e7le kabul etmi\u015fti ve \u015fimdi ya\u015fam\u0131n sonunu sevin\u00e7le kabul etti \u2014bir kez \u00f6l\u00fcnce, \u00f6l\u00fcm\u00fcn\u00fc sevin\u00e7 i\u00e7inde bekler: uzanm\u0131\u015ft\u0131, bekliyordu. \u00abO zaman, umutsuzluk geldi, dedi\u00bb. Bu umut\u00adsuzluk \u00f6l\u00fcm\u00fcn olanaks\u0131zl\u0131\u011f\u0131d\u0131r, b\u00fcy\u00fck insani ka\u00e7amaklar \u00fczerine gece, hi\u00e7lik, sessizlik \u00fczerine y\u00f6neltilmi\u015f ince bir alayd\u0131r. Son yoktur, g\u00fcn \u0131\u015f\u0131\u011f\u0131yla, nesnelerin anlam\u0131yla, umutla bitirme olana\u011f\u0131 yoktur: Bat\u0131 insan\u0131n\u0131n bir mutluluk simgesi yapt\u0131\u011f\u0131 mutluluk e\u011filimi, \u00f6l\u00fcm\u00ads\u00fczl\u00fck e\u011filimi, ya\u015fam\u0131 \u00f6d\u00fcnleyebilecek bu hayatta kalma e\u011filimi durumu katlan\u0131r k\u0131lmaya yarayan bir olgudur. Ama bu hayatta kalma bizim ya\u015fam\u0131m\u0131z\u0131n kendisidir. \u00d6l\u00fcmden sonra, demektedir Kafka. yery\u00fcz\u00fcne k\u0131sa bir zaman i\u00e7in iyicil bir sessizlik \u00e7\u0131kagelir, d\u00fcnyevi bir ate\u015f son bulmu\u015ftur, art\u0131k ba\u015fka \u00f6l\u00fcm g\u00f6r\u00fclmez, bir yan\u0131lg\u0131 uzakla\u015ft\u0131r\u0131lm\u0131\u015f gibidir, hatta bu ya\u015fayanlar i\u00e7in bir soluk alma olana\u011f\u0131d\u0131r, nitekim \u00f6l\u00fc odas\u0131n\u0131n penceresi a\u00e7\u0131l\u0131r \u2014 ta ki bu yumu\u015fa bir yan\u0131lsama olarak g\u00f6r\u00fcnene ve ac\u0131larla a\u011flay\u0131p s\u0131zla\u00admalar ba\u015flayana dek.<\/p>\n
Kafka \u015funu da s\u00f6yl\u00fcyor: \u00ab\u00d6l\u00fcn\u00fcn ba\u015f\u0131nda a\u011flay\u0131p s\u0131zlanmalar sonu\u00e7ta onun s\u00f6zc\u00fc\u011f\u00fcn ger\u00e7ek anlam\u0131yla \u00f6lmedi\u011fini g\u00f6sterir. Bu t\u00fcr bir \u00f6l\u00fcmle yetinmemiz gerekmektedir: oyunu oynamay\u0131 s\u00fcrd\u00fcr\u00fcr\u00fcz\u00bb. Ve \u015fu t\u00fcmce de e\u015fde\u011fer bir a\u00e7\u0131kl\u0131kta: \u00abKurtulu\u015fumuz \u00f6l\u00fcmd\u00fcr, ama bu \u00f6l\u00fcm de\u011fil\u00bb. \u00d6lmeyiz biz. ger\u00e7ek budur, ama bundan ya\u015fama\u00add\u0131\u011f\u0131m\u0131z sonucu da \u00e7\u0131kar, biz birer canl\u0131 \u00f6l\u00fcy\u00fczd\u00fcr, asl\u0131 aran\u0131rsa hayatta kalm\u0131\u015f\u0131zd\u0131r. B\u00f6ylelikle \u00f6l\u00fcm ya\u015fam\u0131m\u0131z\u0131 sona erdirir, ama \u00f6lme olana\u011f\u0131m\u0131z\u0131 sona erdirmez, olanak ya\u015fam\u0131n sonu olarak ger\u00e7ek ve \u00f6l\u00fcm\u00fcn sonu olarak a\u00e7\u0131kt\u0131r. Bundan \u015fu iki anlaml\u0131l\u0131k, t\u00fcm Kafka ki\u015filerinin on k\u00fc\u00e7\u00fck davran\u0131\u015flar\u0131na bile gariplik veren \u00e7ifte bir iki- anlaml\u0131l\u0131k \u00e7\u0131kar. Bunlar avc\u0131 Gracchus gibi sonunda bo\u015fu bo\u015funa \u00f6len ki\u015filer, bilmem hangi sularda kaybolup gitmi\u015f \u015fu varl\u0131klar de\u011fil midir? Ve eski \u00f6l\u00fcm yan\u0131lg\u0131lar\u0131 kendilerine \u00f6zg\u00fc ac\u0131 bir alay\u0131 ama ayn\u0131 zamanda da tatl\u0131l\u0131kla apa\u00e7\u0131k \u015feylerin bildik dekoru i\u00e7inde bu sonsuz inceli\u011fi koruyup s\u00fcrd\u00fcrmez mi? Yoksa bunlar, bilmeden, b\u00fcy\u00fck \u00f6l\u00fc d\u00fc\u015fmanlarla, sonlu ve sonsuz olan bir \u015feyle \u00e7arp\u0131\u015fan, bu \u015feyi iterek yeniden do\u011furtan, bu \u015feyi ararken ondan uzakla\u015fan canl\u0131 varl\u0131klar de\u011filler midir?<\/p>\n
Kayg\u0131n\u0131n k\u00f6ken noktas\u0131 buradad\u0131r. Bu kayg\u0131 yaln\u0131zca insan ger\u00e7ekli\u011finin i\u00e7ine yeniden d\u00fc\u015fmek \u00fczere bir an i\u00e7in \u00fczerinde y\u00fckseldi\u011fi hi\u00e7likten gelmez, bu s\u0131\u011fma\u011f\u0131n bile elimizden al\u0131naca\u011f\u0131, hi\u00e7 diye bir \u015fey olmad\u0131\u011f\u0131, hi\u00e7in bile varl\u0131\u011fa ait olabilece\u011fi korkusundan gelir. Varolu\u015ftan \u00e7\u0131kamad\u0131\u011f\u0131m\u0131z andan itibaren bu varolu\u015f t\u00fcmlenmi\u015f de\u011fildir, dolu dolu ya\u015fanmaz bu varolu\u015f \u2014 ve bizim ya\u015fam i\u00e7in sava\u015f vermemiz, \u00f6l\u00fcm i\u00e7in sava\u015ft\u0131\u011f\u0131n\u0131 bilmeyen, hep daha yoksul bir olas\u0131l\u0131\u011fa bat\u0131p kalan k\u00f6r bir sava\u015f\u0131md\u0131r. Kur\u00adtulu\u015fumuz \u00f6l\u00fcmdedir, ama umut ya\u015famakt\u0131r. Bundan, hi\u00e7bir zaman kurtulmu\u015f olmad\u0131\u011f\u0131m\u0131z ve hi\u00e7bir zaman da umutsuz olmad\u0131\u011f\u0131m\u0131z sonucu \u00e7\u0131kar, bizi kaybeden umudumuzdur. s\u0131k\u0131nt\u0131m\u0131z\u0131n i\u015fareti olan \u015fey umuttur, \u00f6yle ki s\u0131k\u0131nt\u0131 da \u00f6zg\u00fcrle\u015ftirici bir de\u011fere sahiptir ve bizi umut etmeye g\u00f6t\u00fcr\u00fcr, (\u00abUmutsuzlanmad\u0131\u011f\u0131n \u015fey i\u00e7in bile umut* suzlanmamak… Ya\u015fam denilen \u015fey tam\u0131 tam\u0131na bu\u00bb).<\/p>\n
E\u011fer her terim, her imge, her anlat\u0131 kar\u015f\u0131t\u0131n\u0131 \u2014ve bu kar\u015f\u0131t da yine kar\u015f\u0131t\u0131n\u0131\u2014 imleyebilme g\u00fcc\u00fcne sahipse, bunun nedenini \u00f6l\u00fcm\u00fcn a\u015fk\u0131nl\u0131\u011f\u0131nda aramak gerek. Bu a\u015fk\u0131nl\u0131k onu \u00e7ekici, ger\u00e7ekd\u0131\u015f\u0131 ve olanaks\u0131z k\u0131lar ve bizden \u00f6l\u00fcm\u00fcn aldat\u0131c\u0131 g\u00f6r\u00fcn\u00fc\u015f\u00fcn\u00fc almadan ger\u00e7ekte salt\u0131k olan tek ko\u015fulunu al\u0131r. Bize egemen olan \u00f6l\u00fcmd\u00fcr, ama \u00f6l\u00fcm bize olanaks\u0131zl\u0131\u011f\u0131yla egemen olur, bu demektir ki biz do\u011fmu\u015f de\u011filizdir (\u00abYa\u015fam \u00f6l\u00fcm \u00f6n\u00fcnde tedirginliktir\u00bb), ama biz ayn\u0131 zamanda \u00f6l\u00fcmden uza\u011f\u0131zd\u0131r, (\u00abDurmadan \u00f6l\u00fcmden s\u00f6z ediyor\u00adsun, ama yine de \u00f6lm\u00fcyorsun\u00bb). Geceden e\u011fer birdenbire ku\u015fku duyulursa, o zaman ne g\u00fcnd\u00fcz vard\u0131r, ne de gece, geriye tek bir belirsizlik, alacakaranl\u0131k \u0131\u015f\u0131\u011f\u0131 kal\u0131r, bu kimi zaman g\u00fcn\u00fcn an\u0131s\u0131, kimi zaman gecenin \u00fcz\u00fcnt\u00fcs\u00fc, kimi zaman g\u00fcne\u015fin sonu, kimi za\u00admansa sonun g\u00fcne\u015fidir. Varolu\u015f bitip t\u00fckenmek bilmez, kendisinden d\u0131\u015fa at\u0131l\u0131p at\u0131lmad\u0131\u011f\u0131m\u0131z\u0131 (i\u015fte bunun i\u00e7in orada sa\u011flam dayanaklar arar\u0131z) ya da i\u00e7ine t\u00fcm\u00fcyle kapat\u0131l\u0131p kapat\u0131lmad\u0131\u011f\u0131m\u0131z\u0131 (umutsuzca d\u0131\u015fa do\u011fru d\u00f6neriz) bilmedi\u011fimiz bir belirlenmemi\u015fliktir varolu\u015f. Bu varolu\u015f s\u00f6zc\u00fc\u011f\u00fcn en g\u00fc\u00e7l\u00fc anlam\u0131yla bir s\u00fcrg\u00fcnd\u00fcr: orada de\u011fi\u00adlizdir, orada ba\u015fka yerdeyizdir ve orada olmaktan hi\u00e7bir zaman uzak duramay\u0131z.<\/p>\n
De\u011fi\u015fim\u2019in izle\u011fi, eksikli\u011fi bir konu olarak alan ve okuru umutla s\u0131k\u0131nt\u0131n\u0131n birbirini sonsuzca yan\u0131ltt\u0131\u011f\u0131 f\u0131rdolay\u0131 bir d\u00f6n\u00fc\u015fe s\u00fcr\u00fck\u00adleyen yaz\u0131n s\u0131k\u0131nt\u0131s\u0131d\u0131r. Gregoir\u2019\u0131n durumu varolu\u015fu terkedemeyen. kendisi i\u00e7in varolman\u0131n varolu\u015fa hep yeniden d\u00fc\u015fmeye mahk\u00fbm olmak anlam\u0131na geldi\u011fi bir varl\u0131\u011f\u0131n durumudur. Bir b\u00f6cek olunca, ya\u015fam\u0131n\u0131 bir yozla\u015fma kipi i\u00e7inde s\u00fcrd\u00fcr\u00fcr, hayvansal yaln\u0131zl\u0131\u011fa saplan\u0131r, sa\u00e7mal\u0131\u011fa ve ya\u015faman\u0131n olanaks\u0131zl\u0131\u011f\u0131na en yak\u0131n nokta\u00ads\u0131nda yakla\u015f\u0131r. Ama ne olmaktad\u0131r acaba? Sonu\u00e7ta ya\u015famay\u0131 s\u00fcr\u00add\u00fcr\u00fcr. umutsuzlu\u011fundan kurtulmaya \u00e7al\u0131\u015fmaz bile, bu umutsuzlu\u011fun i\u00e7ine son bir kayna\u011f\u0131, son bir umudu ta\u015f\u0131r, kanapenin alt\u0131ndaki yeri i\u00e7in, duvarlar\u0131n \u00fczerindeki k\u0131sa yolculuklar i\u00e7in, pislik ve toz i\u00e7indeki ya\u015fam i\u00e7in sava\u015f\u0131r. Ve b\u00f6ylelikle, onunla birlikte bizim de umut etmemiz gerekir, \u00e7\u00fcnk\u00fc o umut etmektedir, ama ayn\u0131 zamanda bizim bu korkun\u00e7 umutla umutsuzlu\u011fa da kap\u0131lmam\u0131z gerekir. Ve sonra, \u00f6l\u00fcn terkedili\u015f ve yaln\u0131zl\u0131k i\u00e7indeki katlan\u0131lmaz \u00f6l\u00fcm \u2014 ama yine de simgeledi\u011fi kurtulu\u015f duygusuyla, art\u0131k \u015fimdi kesin olan yeni bir son umuduyla nerdeyse mutlu bir \u00f6l\u00fcmd\u00fcr bu? Ama bu son umut da s\u0131ras\u0131 gelince hemen ka\u00e7\u0131p gider, ger\u00e7ek de\u011fildir, son olmam\u0131\u015ft\u0131r, varolu\u015f s\u00fcrer ve gen\u00e7 k\u0131zkarde\u015fin jesti onun ya\u015fam uyand\u0131r\u0131c\u0131 davran\u0131\u015f\u0131, anlat\u0131n\u0131n son buldu\u011fu \u015fehvete \u00e7a\u011fr\u0131, korkun\u00e7 olan\u0131n doru\u011fudur, t\u00fcm bu \u00f6yk\u00fcde daha korkun\u00e7 hi\u00e7bir \u015fey yoktur. Karg\u0131\u015flanman\u0131n ta kendisidir bu. ama ayn\u0131 zamanda yeniden do\u011fu\u015f, umutdur da \u00e7\u00fcnk\u00fc gen\u00e7 k\u0131z ya\u015famak ister ve ya\u015fam \u015fimdiden ka\u00e7\u0131\u00adn\u0131lmazdan ka\u00e7mak demektir.<\/p>\n
Kafka\u2019n\u0131n anlat\u0131lar\u0131 yaz\u0131nda en kara anlat\u0131lar, salt\u0131k bir umut\u00adsuzlu\u011fa en \u00e7ok per\u00e7inlenmi\u015f olan anlat\u0131lard\u0131r. Ve bu anlat\u0131lar ayn\u0131 zamanda umudu en trajik bi\u00e7imde k\u00f6relten anlat\u0131lard\u0131r, umut mah\u00adk\u00fbm edildi\u011fi i\u00e7in de\u011fil, tersine, umut mahk\u00fbm edilmeye bir t\u00fcrl\u00fc eri\u015femedi\u011fi i\u00e7in. Felaket ne denli t\u00fcmel olursa olsun, geriyo umudu bar\u0131nd\u0131r\u0131p bar\u0131nd\u0131rmad\u0131\u011f\u0131 ya da tersine onu hepten uzakla\u015ft\u0131r\u0131p uzakla\u015ft\u0131rmad\u0131\u011f\u0131 bilinmeyen k\u00fc\u00e7\u00fck bir nokta kalmaktad\u0131r: Tann\u2019n\u0131n kendisinin kendi yazg\u0131s\u0131na boyun e\u011fmesi ve onunla birlikte en i\u011fren\u00e7 d\u00fc\u015fk\u00fcnl\u00fck i\u00e7inde, duyulmad\u0131k bir karga\u015fa i\u00e7inde ortadan kalkmas\u0131 yetmez, onun ayn\u0131 zamanda dirili\u015fini, bizi sonsuzca korkuya ve avunmaya ba\u011flayan onun o anla\u015f\u0131lmaz adaletini de beklemek gerekir. O\u011fulun. babas\u0131n\u0131n do\u011frulanmaz ve \u00e7\u00fcr\u00fct\u00fclmez yarg\u0131s\u0131na kar\u015f\u0131l\u0131k vererek, onun i\u00e7in dingin bir sevgi duyarak \u0131rma\u011fa atlamas\u0131 yetmez, bu \u00f6l\u00fcm\u00fcn \u015fu son garip t\u00fcmceyle varolu\u015fun s\u00fcreklili\u011fine ba\u011flan\u00admas\u0131 da gerekin \u00abBu anda, k\u00f6pr\u00fc \u00fczerinde, \u00e7\u0131lg\u0131nca bir trafik ak\u0131\u015f\u0131 vard\u0131\u00bb. Kafka\u2019n\u0131n kendisi de bunun simgesel de\u011ferini, kesin fizyo\u00adlojik anlam\u0131n\u0131 do\u011frulam\u0131\u015ft\u0131r. Ve son olarak t\u00fcm bunlar\u0131n en trajik olan\u0131. Dava’nm Joseph K.\u2019s\u0131nm, bir adalet parodisinden sonra, iki ki\u015finin ona tek s\u00f6zc\u00fck s\u00f6ylemeden infaz\u0131n\u0131 yapmak \u00fczere g\u00f6t\u00fcr\u00add\u00fckleri \u0131ss\u0131z bir banliy\u00f6de \u00f6lmesidir. Ama bir \u00abk\u00f6pek gibi\u00bb \u00f6lmesi yeterli olamaz, hayatta kalmaktan da. utan\u00e7tan da pay\u0131n\u0131 al\u0131r, i\u015fle\u00admedi\u011fi bir su\u00e7un s\u0131n\u0131rs\u0131zl\u0131\u011f\u0131 onu \u00f6l\u00fcme oldu\u011fu kadar ya\u015famaya da mahk\u00fbm eder.<\/p>\n
\u00ab\u00d6l\u00fcm, bir s\u0131n\u0131f duvar\u0131ndaki \u0130skender\u2019in Sava\u015f\u0131 tablosunda oldu\u011fu gibi, az\u00e7ok \u00f6n\u00fcmde. Bizim i\u00e7in bu ya\u015famdan yola \u00e7\u0131karak tabloyu edimlerimizle karartmak yada silmek s\u00f6z konusu\u00bb. Kafka\u2019n\u0131n yap\u0131t\u0131 bu \u00f6l\u00fcm tablosudur ve ayn\u0131 zamanda da onu karanl\u0131kla\u015ft\u0131rma, silme devinimidir. Ama tam da \u00f6l\u00fcm gibi kendini karanl\u0131kla\u015ft\u0131ramam\u0131\u015ft\u0131r. tersine, s\u00f6n\u00fcp gitmek i\u00e7in harcad\u0131\u011f\u0131 bu \u00e7abayla hayranl\u0131k uyand\u0131r\u0131rcas\u0131na parlamaktad\u0131r…<\/p>\n
Bu nedenle bu yap\u0131t\u0131 ancak ona ihanet ederek anlayabiliriz ve okurlar\u0131m\u0131z kayg\u0131lar i\u00e7inde bir yanl\u0131\u015f anlama \u00e7evresinde d\u00f6ner durur.<\/p>\n
Kafka’n\u0131n Okunmas\u0131 | Maurice Blanchot<\/strong>
\n\u00e7eviri: Serdar R\u0131fat KIRKO\u011eLU<\/p>\n","protected":false},"excerpt":{"rendered":"Kafka yap\u0131t\u0131n\u0131 belki de bu yap\u0131t ona evrensel yanl\u0131\u015f anlamay\u0131 art\u0131rmaya mahk\u00fbm g\u00f6r\u00fcnd\u00fc\u011f\u00fc i\u00e7in ortadan kald\u0131rmak istedi. Bi yap\u0131t\u0131n bize teslim edilen kar\u0131\u015f\u0131kl\u0131\u011f\u0131, ondan bize tan\u0131t\u0131lan, bizden gizlenilen \u015feyi, \u015fu ya da bu par\u00e7a \u00fczerine tutulan k\u0131smi \u0131\u015f\u0131\u011f\u0131, ger\u00ad\u00e7ekte t\u00fcmlenmemi\u015f, ama sanki erdemleri b\u00f6l\u00fcnmezlik olan kutsal kal\u0131nt\u0131lar s\u00f6z konusuymu\u015f gibi, tersine, hep daha fazla par\u00e7alanan, […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[134],"tags":[],"class_list":{"0":"post-7117","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-kuram"},"yoast_head":"\n
Kafka yaln\u0131zca bir yazar olmak istedi | Kafka'n\u0131n Okunmas\u0131 - Maurice Blanchot - 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\/06\/kafka-yalnizca-bir-yazar-olmak-istedi-kafka-nin-okunmasi-maurice-blanchot\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Kafka yaln\u0131zca bir yazar olmak istedi | Kafka'n\u0131n Okunmas\u0131 - Maurice Blanchot\" \/>\n<meta property=\"og:description\" content=\"Kafka yap\u0131t\u0131n\u0131 belki de bu yap\u0131t ona evrensel yanl\u0131\u015f anlamay\u0131 art\u0131rmaya mahk\u00fbm g\u00f6r\u00fcnd\u00fc\u011f\u00fc i\u00e7in ortadan kald\u0131rmak istedi. 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