{"id":7146,"date":"2018-08-16T14:33:39","date_gmt":"2018-08-16T11:33:39","guid":{"rendered":"http:\/\/localhost\/wordpress\/2018\/08\/16\/teknige-iliskin-sorusturma-1-bolum-martin-heidegger\/"},"modified":"2024-04-27T06:41:27","modified_gmt":"2024-04-27T03:41:27","slug":"teknige-iliskin-sorusturma-1-bolum-martin-heidegger","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2018\/08\/16\/teknige-iliskin-sorusturma-1-bolum-martin-heidegger\/","title":{"rendered":"Tekni\u011fe \u0130li\u015fkin Soru\u015fturma (1.B\u00f6l\u00fcm) | Martin Heidegger"},"content":{"rendered":"

\"\"A\u015fa\u011f\u0131da tekni\u011fi soru\u015fturuyoruz. Sormak, bir yol a\u00e7makt\u0131r. Bu nedenle her \u015feyden \u00f6nce yola dikkat etmek ve tek tek c\u00fcmle ve ba\u015fl\u0131klara tak\u0131l\u0131p kalmamak \u00f6\u011f\u00fctlenir. T\u00fcm d\u00fc\u00ad\u015f\u00fcnme yollar\u0131, az veya \u00e7ok fark\u0131na var\u0131labilir \u015fekilde, dil arac\u0131l\u0131\u011f\u0131yla ola\u011fand\u0131\u015f\u0131 bir tarzda, dil i\u00e7erisinden yol g\u00f6s\u00adterirler. Biz tekni\u011fe \u0130li\u015fkin bir soru\u015fturma yap\u0131yoruz ve o\u00adnunla serbest bir ba\u011f\u0131nt\u0131y\u0131 haz\u0131rlamak istiyoruz. Ba\u011f\u0131nt\u0131, \u0130nsan\u00ee varolu\u015fumuzu (Dasein) tekni\u011fin \u00f6z\u00fcne (Wesen) a\u00e7arsa, serbestttir. Bu \u00f6ze uygun bir kar\u015f\u0131l\u0131k verebilirsek, teknik-olan\u0131 (Technische) kendi s\u0131n\u0131rlar\u0131 i\u00e7erisinde deneyimleme imk\u00e2n\u0131na sahip olabiliriz.<\/p>\n

Teknik, tekni\u011fin \u00f6z\u00fcyle ayn\u0131 \u015fey de\u011fildir. A\u011fac\u0131n \u00f6z\u00fcn\u00fc arad\u0131\u011f\u0131m\u0131zda, fark\u0131nda olmal\u0131y\u0131z ki, a\u011faca a\u011fa\u00e7 olarak n\u00fcfuz eden \u015fey, geri kalan a\u011fa\u00e7lar’ aras\u0131nda rastlanan bir a\u011fa\u00e7 olarak bizzat a\u011fac\u0131n kendisi de\u011fildir.<\/p>\n

Bunun gibi, tekni\u011fin \u00f6z\u00fc de, asla ve hi\u00e7bir \u015fekilde tek\u00adnik bir \u015fey (teknik-olan, Technische) de\u011fildir. Bu nedenle yaln\u0131zca teknik-olan\u0131 tasarlad\u0131\u011f\u0131m\u0131z ve \u00f6ne \u00e7\u0131kard\u0131\u011f\u0131m\u0131z ve bununla yetindi\u011fimiz veya ondan ka\u00e7\u0131nd\u0131\u011f\u0131m\u0131z s\u00fcrece, tekni\u011fin \u00f6z\u00fcyle ba\u011f\u0131m\u0131z\u0131 asla kuramay\u0131z. Her yerde \u00f6zg\u00fcr\u00adl\u00fckten yoksun ve tekni\u011fe ba\u011flanm\u0131\u015f haldeyiz; onu tutkuyla olumlayal\u0131m veya olumsuzlayal\u0131m. Tekni\u011fi n\u00f6tr bir \u015fey ola\u00adrak g\u00f6rd\u00fc\u011f\u00fcm\u00fczde, m\u00fcmk\u00fcn olan en k\u00f6t\u00fc tarzda tekni\u011fe teslim oluruz; \u00e7\u00fcnk\u00fc bug\u00fcn \u00f6zellikle pek ra\u011fbet g\u00f6ren bu tasar\u0131m, bizi tekni\u011fin \u00f6z\u00fc kar\u015f\u0131s\u0131nda b\u00fcsb\u00fct\u00fcn k\u00f6rle\u015ftirir.<\/p>\n

Eski \u00f6\u011fretiye g\u00f6re, bir \u015feyin \u00f6z\u00fc, onun oldu\u011fu \u015fey (was, etwas ist) olmas\u0131 say\u0131l\u0131r. Tekni\u011fin ne oldu\u011funu sordu\u011fu\u00admuzda, tekni\u011fe ili\u015fkin soru sormu\u015f oluruz. Herkes, sorumu\u00adzu yan\u0131tlayan iki ifadeyi bilir. Biri \u015f\u00f6yle der: Teknik, ama\u00e7 i\u00e7in ara\u00e7t\u0131r. Di\u011feri de \u015f\u00f6yle: Teknik, insan\u0131n bir etkinli\u00ad\u011fidir. Tekni\u011fin her iki tan\u0131m\u0131\/belirlenimi (Bestimmung) birbiriyle ba\u011f\u0131nt\u0131l\u0131d\u0131r. \u00c7\u00fcnk\u00fc ama\u00e7lar koymak, bunlara u\u00adla\u015fmak i\u00e7in ara\u00e7lar yapmak ve kullanmak, insani bir et\u00adkinliktir. Ara\u00e7, ayg\u0131t ve makinelerin yap\u0131m\u0131 ve kullan\u0131m\u0131, bu yap\u0131lm\u0131\u015f olanlar\u0131n ve kullan\u0131lanlar\u0131n kendileri, bun\u00adlar\u0131n hizmet ettikleri gereksinimler ve ama\u00e7lar, tekni\u011fin ne oldu\u011funa ili\u015fkindirler. B\u00fct\u00fcn bu donan\u0131mlar kompleksi, tekniktir. Bizzat tekni\u011fin kendisi bir donan\u0131md\u0131r veya La\u00adtince s\u00f6ylendi\u011finde i’nstrumentum’dur.<\/p>\n

Tekni\u011fin bir ara\u00e7 ve bir insan etkinli\u011fi oldu\u011funa ili\u015fkin yayg\u0131n tasar\u0131m, bu nedenle, tekni\u011fin ara\u00e7sal ve antropolo\u00adjik tan\u0131m\u0131 belirlenimi diye adland\u0131r\u0131labilir.<\/p>\n

Bunun do\u011fru (richtig) oldu\u011funu kim ink\u00e2r edebilir ki? Bu tasar\u0131m, teknikten s\u00f6z edildi\u011finde g\u00f6z \u00f6n\u00fcnde tutulan \u015feye a\u00e7\u0131k\u00e7a uyar. Tekni\u011fin ara\u00e7sal tan\u0131m\u0131 belirlenimi as\u00adl\u0131nda \u00f6ylesine tuhaf bir \u015fekilde do\u011frudur ki, bu, modern teknik i\u00e7in bile ge\u00e7erlidir; bununla birlikte ba\u015fka bak\u0131m\u00adlardan eski el beceresine dayal\u0131 tekni\u011fe kar\u015f\u0131t olarak mo\u00addern tekni\u011fin tamamen farkl\u0131 ve dolay\u0131s\u0131yla yeni bir \u015fey oldu\u011fu, bir \u00f6l\u00e7\u00fcde hakl\u0131 olarak iddia edilir. Bir enerji san\u00adtral\u0131 bile, t\u00fcrbinleri ve jenerat\u00f6rleriyle, insan taraf\u0131ndan yap\u0131lm\u0131\u015f bir ara\u00e7t\u0131r. Bir tepkili u\u00e7ak da, y\u00fcksek frekansl\u0131 elektrik \u00fcreten bir dinamo da, ama\u00e7lar do\u011frultusunda ya\u00adp\u0131lm\u0131\u015f ara\u00e7lard\u0131r. Do\u011fald\u0131r ki bir radar istasyonu bir r\u00fczg\u00e2r g\u00fcl\u00fcnden daha basit de\u011fildir. Ku\u015fkusuz bir dinamonun ya\u00adp\u0131m\u0131 teknik-end\u00fcstriyel \u00fcretimin \u00e7e\u015fitli i\u015f s\u00fcre\u00e7lerinin i\u00e7 i\u00e7e ge\u00e7mesine gereksinim g\u00f6sterir. Elbette ki Karaorman’- \u0131n yitik bir vadisinde dere boyuna, kurulmu\u015f bir b\u0131\u00e7k\u0131ha\u00adne, Ren\u2019in ak\u0131nt\u0131s\u0131 i\u00e7erisine kurulmu\u015f bir hidroelektrik santralla kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda, ilkel bir ara\u00e7t\u0131r.<\/p>\n

\u015euras\u0131 do\u011frudur: Modern teknik de ama\u00e7lara ba\u011fl\u0131 bir ara\u00e7t\u0131r. Bu nedenle tekni\u011fin ara\u00e7 oldu\u011fu tasar\u0131m\u0131, insan\u0131 teknikle do\u011fru bir ba\u011f\u0131nt\u0131ya sokmaya y\u00f6nelik her giri\u015fimi ko\u015fulland\u0131r\u0131r. Her \u015fey, tekni\u011fi ara\u00e7 olarak uygun \u015fekilde manip\u00fcle etmeye ba\u011f\u0131ml\u0131d\u0131r. S\u00f6ylendi\u011fi gibi, tekni\u011fi ‘tin\u00adsel y\u00f6nden elde tutmak’ gerekir. Ona hakim olunmal\u0131d\u0131r. Tekni\u011fe hakim olma iradesi ne kadar elzem hale gelirse, teknik de o kadar insan\u0131n denetiminden ka\u00e7\u0131p kurtulma tehdidinde bulunur.<\/p>\n

Ne var ki tekni\u011fin yaln\u0131zca ara\u00e7 olmad\u0131\u011f\u0131 varsay\u0131ld\u0131\u00ad\u011f\u0131nda, ona hakim olma iradesi nas\u0131l ayakta kalabilir ki? Za\u00adten tekni\u011fin ara\u00e7sal oldu\u011funa ili\u015fkin tan\u0131m\u0131n\/belirleme\u00adnin do\u011fru oldu\u011funu s\u00f6ylemedik mi? Bu besbelli. Do\u011fru olan (Richtige), irdelenmekte olan her \u015feyde, her kez her\u00adhangi bir \u015fekilde kar\u015f\u0131m\u0131za \u00e7\u0131kan\u0131 saptar. Bununla birlikte bu saptama, do\u011fru olmak i\u00e7in, hi\u00e7bir \u015fekilde, s\u00f6z konusu \u015feyin kendi \u00f6z\u00fc i\u00e7erisinde \u00f6rt\u00fcs\u00fcn\u00fc a\u00e7maya gereksinim duymaz. Oysa yaln\u0131zca b\u00f6yle bir \u00f6rt\u00fcs\u00fcn\u00fc a\u00e7man\u0131n oldu\u011fu yerde hakikat-olan {Wahre) vukua gelir. Bu nedenle yal\u00adn\u0131zca Do\u011fru-olan {Richtige), hen\u00fcz Hakikat-olan {Wahre) de\u00ad\u011fildir. Yaln\u0131zca Hakikat-olan, bizi, kendi \u00f6z\u00fcnden hareket\u00adle ilgilendiren \u015feyle serbest bir ba\u011f\u0131nt\u0131ya sokar. Buna g\u00f6re, tekni\u011fin do\u011fru {richtig) ara\u00e7sal tan\u0131m\u0131\/belirlenimi, yine de bize tekni\u011fin \u00f6z\u00fcn\u00fc g\u00f6stermez. Buna ula\u015fabilme\u00admiz veya en az\u0131ndan yakla\u015fabilmemiz i\u00e7in, Hakikat-olan\u0131 Do\u011fru-olan arac\u0131l\u0131\u011f\u0131yla aramal\u0131y\u0131z. \u015eunu sormal\u0131y\u0131z: Bizzat Ara\u00e7sal-olan\u0131n {Instrumentale) kendisi nedir? Bunun gibi, ama\u00e7 ve ara\u00e7 gibi \u015feyler nereye aittirler? Bir ara\u00e7, ken\u00addisiyle bir \u015feyin etkilendi\u011fi ve b\u00f6ylece kendisiyle bir \u015feye ula\u015f\u0131lan \u015feydir. Kendi sonucu (eser) olarak bir etkiye sahip olan \u015fey, neden diye adland\u0131r\u0131l\u0131r. Fakat neden, yal\u00adn\u0131zca kendisi arac\u0131l\u0131\u011f\u0131yla ba\u015fka bir \u015feyin etkilendi\u011fi \u015fey de\u011fildir. Kullan\u0131lan ara\u00e7 t\u00fcr\u00fcn\u00fcn kendisine g\u00f6re belir\u00adlendi\u011fi ama\u00e7 da, neden say\u0131l\u0131r. Ama\u00e7lar\u0131n izlendi\u011fi ve ara\u00e7\u00adlar\u0131n kullan\u0131ld\u0131\u011f\u0131 her yerde, ara\u00e7sall\u0131\u011f\u0131n h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc her yerde, nedensellik hakimdir.<\/p>\n

Y\u00fczy\u0131llard\u0131r felsefe, d\u00f6rt neden oldu\u011funu \u00f6\u011fretir: 1. causa materialis (maddi neden), \u00f6rne\u011fin kendisinden bir g\u00fc\u00adm\u00fc\u015f k\u00e2senin yap\u0131ld\u0131\u011f\u0131 malzeme, madde; 2. causa formalis (formel neden), maddenin i\u00e7ine girdi\u011fi form, \u015fekil; 3. causa finalis (ereksel neden), ama\u00e7, \u00f6rne\u011fin gerekli olan k\u00e2senin formuna ve maddesine g\u00f6re belirlendi\u011fi kurban \u00e2yini; 4. causa efficiens (etki neden, f\u00e2il neden), bu tamamlanm\u0131\u015f ger\u00e7ek k\u00e2se olan etkiyi meydana getiren, g\u00fcm\u00fc\u015f ustas\u0131. A\u00adra\u00e7 olarak tasarland\u0131\u011f\u0131nda tekni\u011fin ne oldu\u011fu, ara\u00e7sall\u0131\u011f\u0131, d\u00f6rt katl\u0131 nedenselli\u011fe do\u011fru geri izledi\u011fimizde kendisini a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r.<\/p>\n

Fakat nedensellik, kendi pay\u0131na, ne oldu\u011fu bak\u0131m\u0131ndan karanl\u0131k i\u00e7erisinde \u00f6rt\u00fcl\u00fc kalm\u0131\u015fsa ne olacak? Ku\u015fkusuz y\u00fczy\u0131llard\u0131r, d\u00f6rt neden \u00f6\u011fretisi, \u00e2deta g\u00fcn \u0131\u015f\u0131\u011f\u0131 kadar a\u00e7\u0131k bir hakikat olarak g\u00f6kten d\u00fc\u015fm\u00fc\u015f gibi al\u0131nm\u0131\u015ft\u0131r. Fakat belki \u015funu sorman\u0131n zaman\u0131 gelmi\u015ftir: Neden tam da d\u00f6rt neden vard\u0131r? Yukar\u0131da an\u0131lan d\u00f6rtl\u00fcyle ba\u011f\u0131nt\u0131l\u0131 olarak ‘neden’ m\u00fcnhas\u0131ran ne demektir? D\u00f6rt nedenin neden olma karakterinin birbirlerine ait olacak kadar birlikli bir \u015fe\u00adkilde belirlenmesi nereden \u00e7\u0131kar?<\/p>\n

Bu sorulara e\u011filme iznini kendimize vermedi\u011fimiz s\u00fc\u00adrece, nedensellik ve onunla birlikte ara\u00e7sall\u0131k ve ara\u00e7sall\u0131kla birlikte tekni\u011fin kabul g\u00f6ren tan\u0131m\u0131\/belirlenimi, ka\u00adranl\u0131k ve temelsiz kal\u0131r.<\/p>\n

Uzun s\u00fcredir nedenin bir \u015feyi meydana getiren \u015fey ola\u00adrak tasarlanmas\u0131 al\u0131\u015fkanl\u0131k olmu\u015ftur. Bu ba\u011flamda, meydana getirme, sonu\u00e7lar, etkiler elde etme anlam\u0131na gelir. Causa effidens, d\u00f6rt neden aras\u0131nda yaln\u0131zca bu neden, \u00f6l\u00e7\u00fct olacak \u015fekilde t\u00fcm nedenselli\u011fi tan\u0131mlar. Bu \u00f6ylesine ileri gider ki, art\u0131k causa finalis, ereksellik, nedensellikten bi\u00adle say\u0131lmaz. Causa, casus, zaman bildiren cadere fiilinden gelir, yani belli bir anda vuku bulmaktan, ayn\u0131 zamana rast\u00adlamaktan gelir ve bir \u015feyi meydana getiren \u015feyin ayn\u0131 za\u00admanda sonucun i\u00e7inde \u015f\u00f6yle \u015f\u00f6yle bir tarzda vukua gelme\u00adsi demektir. D\u00f6rt neden \u00f6\u011fretisi Aristoteles’e kadar geri gi\u00adder. Fakat daha sonraki \u00e7a\u011flar\u0131n Grek d\u00fc\u015f\u00fcncesinde ‘neden\u00adsellik’ (Kausalitat) tasar\u0131m\u0131 ve ba\u015fl\u0131\u011f\u0131 alt\u0131nda arad\u0131klar\u0131 \u015feylerin, Grek d\u00fc\u015f\u00fcnme \u00e7evresinde ve Grek d\u00fc\u015f\u00fcnmesi i\u00ad\u00e7in, meydana getirme ve etkide bulunma ile hi\u00e7bir ili\u015fkisi yoktur. Bizim neden (Ursache) ve Romal\u0131lar\u0131n causa diye adland\u0131rd\u0131klar\u0131 \u015fey, Grekler taraf\u0131ndan aition diye adlan\u00add\u0131r\u0131l\u0131r; yani ba\u015fka bir \u015feyin kendisine bor\u00e7lu oldu\u011fu \u015fey (das, was ein anderes verschuldet) anlam\u0131na gelir.6 D\u00f6rt neden, ba\u015fka bir \u015feyden sorumlu olman\u0131n hepsi birbirine ait tarzlar\u0131d\u0131r. Bir \u00f6rnek bunu a\u00e7\u0131k k\u0131labilir:<\/p>\n

G\u00fcm\u00fc\u015f, kendisinden g\u00fcm\u00fc\u015f k\u00e2senin yap\u0131ld\u0131\u011f\u0131 \u015feydir. Bu madde (hyle) olarak g\u00fcm\u00fc\u015f, k\u00e2seden birlikte-sorumludur (mitschuld). K\u00e2se kendisinden olu\u015ftu\u011fu g\u00fcm\u00fc\u015fe bor\u00e7ludur, yani medyundur. Fakat kurban etme \u00e2yinlerinde kullan\u0131lan sadaka toplama k\u00e2sesi, yaln\u0131zca g\u00fcm\u00fc\u015fe bor\u00e7lu olmakla kal\u00admaz. Bir k\u00e2se olarak g\u00fcm\u00fc\u015fe bor\u00e7lu olan \u015fey, bir bilezik veya y\u00fcz\u00fck g\u00f6r\u00fcn\u00fcm\u00fcnde de\u011fil, bir k\u00e2se g\u00f6r\u00fcn\u00fcm\u00fcnde g\u00f6\u00adr\u00fcn\u00fcr. Bu y\u00fczden sadaka toplama k\u00e2sesi, ayn\u0131 zamanda k\u00e2se- olmakl\u0131k g\u00f6r\u00fcn\u00fcm\u00fcne (eidos) de bor\u00e7ludur. Hem g\u00f6r\u00fcn\u00fc\u00adm\u00fcn k\u00e2se olarak i\u00e7erisine sokuldu\u011fu g\u00fcm\u00fc\u015f hem de g\u00fcm\u00fc\u00ad\u015f\u00fcn i\u00e7erisinde g\u00f6r\u00fcnd\u00fc\u011f\u00fc g\u00f6r\u00fcn\u00fcm, kendi tarzlar\u0131nda, sa\u00addaka toplama k\u00e2sesinden birlikte sorumludurlar.<\/p>\n

Fakat yine de, sadaka toplama k\u00e2sesinden her \u015feyden \u00f6nce sorumlu olan bir \u00fc\u00e7\u00fcnc\u00fc \u015fey geriye kal\u0131r. Bu \u00fc\u00e7\u00fcnc\u00fc \u015fey, \u00f6ncelikle k\u00e2seyi dinsel kutsama ve sadaka toplama alan\u0131 i\u00e7erisinde s\u0131n\u0131rlayan \u015feydir. Bu \u00fc\u00e7\u00fcnc\u00fc \u015feyle k\u00e2se, sadaka toplama k\u00e2sesi olarak s\u0131n\u0131rlanm\u0131\u015f olur. S\u0131n\u0131r \u00e7izmek, (bir) \u015feyin etraf\u0131n\u0131 \u00e7evirmektir. \u015eey, bu s\u0131n\u0131rlarla durup kalmaz; dahas\u0131, bu s\u0131n\u0131rlardan hareketle o, \u00fcretildikten sonra ne olacaksa o olmaya ba\u015flar. Etraf\u0131 \u00e7eviren, tamamla\u00adyan \u015fey, bu anlamda Grek\u00e7ede telos diye adland\u0131r\u0131l\u0131r ki, bu s\u00f6zc\u00fck \u00e7o\u011fu kez ‘ama\u00e7’ veya ‘erek’ olarak \u00e7evrilir ve bu y\u00fczden yanl\u0131\u015f anla\u015f\u0131lm\u0131\u015f olur. Telos, madde olarak ve g\u00f6\u00adr\u00fcn\u00fcm olarak sadaka toplama k\u00e2sesinden birlikte sorumlu olan \u015feylerden sorumludur.<\/p>\n

Nihayet, bitmi\u015f sadaka toplama k\u00e2sesisinin \u00f6n\u00fcm\u00fczde kullan\u0131ma haz\u0131r durmas\u0131ndan bir d\u00f6rd\u00fcnc\u00fc de birlikte sorumludur: G\u00fcm\u00fc\u015f ustas\u0131. Fakat bu, i\u015fba\u015f\u0131ndaki g\u00fcm\u00fc\u015f usta\u00ads\u0131n\u0131n bitmi\u015f sadaka toplama k\u00e2sesini sanki o bir yap\u0131p-etmenin etkisiymi\u015f gibi meydana getirdi\u011fi i\u00e7in de\u011fildir; g\u00fcm\u00fc\u015f ustas\u0131 causa efficiens de\u011fildir.<\/p>\n

Aristoteles’in \u00f6\u011fretisi ne bu terimle adland\u0131r\u0131lan nedeni tan\u0131r, ne de ona kar\u015f\u0131l\u0131k gelecek Grek\u00e7e bir ad kullan\u0131r.<\/p>\n

G\u00fcm\u00fc\u015f ustas\u0131 dikkatli bir bi\u00e7imde d\u00fc\u015f\u00fcn\u00fcp ta\u015f\u0131n\u0131r ve sorumlu ve bor\u00e7lu olman\u0131n yukar\u0131da an\u0131lan \u00fc\u00e7 tarz\u0131n\u0131 biraraya getirir. Dikkatlice d\u00fc\u015f\u00fcn\u00fcp ta\u015f\u0131nmak (\u00fcberiegen), Grek\u00e7ede legein, logos demektir. Legein, apophainesthal- da, yani g\u00f6r\u00fcn\u00fc\u015fe-\u00e7\u0131km\u00e2 \u00e7\u0131karmada k\u00f6k salar. G\u00fcm\u00fc\u015f usta\u00ads\u0131, sadaka toplama k\u00e2sesinin ortaya \u00e7\u0131kmas\u0131n\u0131n ve kendinde kalmas\u0131n\u0131n ilk hareket noktas\u0131n\u0131 kendisinden ald\u0131\u011f\u0131 ve mu\u00adhafaza etti\u011fi \u015fey olarak, birlikte-sorumludur. Sorumlu olma\u00adn\u0131n yukar\u0131da an\u0131lan \u00fc\u00e7 tarz\u0131, onlar\u0131n sadaka toplama k\u00e2se\u00adsinin \u00fcretilmesi i\u00e7in g\u00f6r\u00fcn\u00fc\u015fe \u00e7\u0131k\u0131p rol oynamalar\u0131n\u0131n neli\u011finde ve nas\u0131ll\u0131\u011f\u0131nda, g\u00fcm\u00fc\u015f ustas\u0131n\u0131n d\u00fc\u015f\u00fcn\u00fcp ta\u015f\u0131nma\u00ads\u0131na bor\u00e7ludurlar.<\/p>\n

B\u00f6ylece sorumlu olman\u0131n d\u00f6rt tarz\u0131, \u00f6n\u00fcm\u00fczde haz\u0131r du\u00adran sadaka toplama k\u00e2sesinde hakimdir. Onlar birbirlerin\u00adden farkl\u0131d\u0131rlar, fakat yine de birbirlerine aittirler. Onlar\u0131 ba\u015flang\u0131\u00e7tan itibaren birle\u015ftiren nedir? Hepsinden \u00f6tede Grekler gibi d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, bu bor\u00e7lu ve sorumlu olma ne anlama gelir?<\/p>\n

Bug\u00fcn bizler pek kolayca, sorumlu ve bor\u00e7lu olmay\u0131 ya yanl\u0131\u015f yola sap\u0131p kusur i\u015flemek olarak ahlaksal y\u00f6nden an\u00adlama ya da onlar\u0131 etkide bulunma \u00e7er\u00e7evesinde yorumlama e\u011filimi ta\u015f\u0131r\u0131z. Oysa her iki durumda da daha sonralar\u0131 ne\u00addensellik diye adland\u0131r\u0131lan \u015feyin birincil anlam\u0131na giden yolu kendimize t\u0131kam\u0131\u015f oluruz. Bu yol bize a\u00e7\u0131lmad\u0131\u011f\u0131 s\u00fc\u00adrece, nedenselli\u011fe dayanan ara\u00e7sall\u0131\u011f\u0131n m\u00fcnhas\u0131ran ne ol\u00addu\u011funu g\u00f6rmeyi de ba\u015faramay\u0131z.<\/p>\n

Sorumlu ve bor\u00e7lu olman\u0131n bu t\u00fcrl\u00fc yanl\u0131\u015f yorumlar\u0131na kar\u015f\u0131 korunmak i\u00e7in, sorumlu olman\u0131n d\u00f6rt tarz\u0131n\u0131, onlar\u0131n kendisinden sorumlu olduklar\u0131 \u015fey \u00e7er\u00e7evesinde ayd\u0131nla\u00adtal\u0131m. \u00f6rne\u011fimize g\u00f6re onlar, g\u00fcm\u00fc\u015f k\u00e2senin \u00f6n\u00fcm\u00fczde bir sadaka toplama k\u00e2sesi olarak haz\u0131r durmas\u0131ndan sorumludur\u00adlar. \u00f6nde ve haz\u0131r durma (hypokeisthai), mevcut olan bir \u015fe\u00adyin mevcut olmas\u0131n\u0131 belirler. Sorumlu olman\u0131n d\u00f6rt tarz\u0131, bir \u015feyi g\u00f6r\u00fcn\u00fc\u015fe \u00e7\u0131kar\u0131rlar. Onlar o \u015feyi mevcut-olmaya (an-wesen) \u00e7\u0131kar\u0131rlar. Onlar o \u015feyin o yere gitmesine f\u0131rsat verirler ve b\u00f6ylece o \u015feyin tam bir vuslata erme yolunu a\u00e7arlar. Sorumlu olman\u0131n esas karakteristi\u011fi, bir \u015feye vuslata erme yolunun bu a\u00e7\u0131l\u0131\u015f\u0131d\u0131r. Bir \u015feyi vuslata erme yolunda a\u00e7ma anlam\u0131nda sorumlu olmak, vesile olmakt\u0131r ve\u00adya ileriye-\u00e7\u0131kmas\u0131na-neden-olmakt\u0131r (ver-an-lassen).\u00a0 Grek- lerin sorumlu olmaktan, aitia ‘dan anlad\u0131klar\u0131 \u015feye bak\u0131l\u00add\u0131\u011f\u0131nda, ‘vesile olmak’ fiiline \u015fimdi daha kapsay\u0131c\u0131 bir an\u00adlam veririz; \u00f6yle ki o art\u0131k Greklerin d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc anlamda nedenselli\u011fin \u00f6z\u00fcne verilen add\u0131r. Buna kar\u015f\u0131l\u0131k ‘vesile olmak’\u0131n yayg\u0131n ve dar anlam\u0131, bir \u015feye \u00e7arpmaktan ve onu serbest\u00e7e harekete ge\u00e7irmekten ba\u015fka bir \u015fey de\u011fildir ve nedenselli\u011fin b\u00fct\u00fcn\u00fc i\u00e7erisinde bir t\u00fcr ikincil neden de\u00admektir.<\/p>\n

Fakat o halde vesile olman\u0131n d\u00f6rt tarz\u0131n\u0131n bu birlikte oyunu neyin i\u00e7erisinde oynan\u0131r? Onlar hen\u00fcz mevcut ol\u00admayan \u015feyin mevcut-olmaya v\u00e2s\u0131l olmas\u0131na izin verirler. Buna g\u00f6re onlar, birlikli bir bi\u00e7imde, mevcut-olan \u015feyi g\u00f6\u00adr\u00fcn\u00fc\u015fe \u00e7\u0131karan bir meydana \u00e7\u0131karma taraf\u0131ndan y\u00f6netilirler. Bu meydana \u00e7\u0131karman\u0131n ne oldu\u011funu, Platon \u015f\u00f6len,’deki bir c\u00fcmlede bize \u015f\u00f6yle anlat\u0131r (205 b): he gar toi ek tu me on- tos eis to on ionti hotoun altia pasa esti poiesis.<\/p>\n

Mevcut olmayan \u015feyden mevcut-olmaya ge\u00e7en ve giden her \u015fey i\u00e7in her vesile polsesis’tir, \u00f6ne-\u00e7\u0131karmad\u0131r (her-vor-bringen).<\/p>\n

Her \u015fey, a\u00e7\u0131\u011fa-\u00e7\u0131kmay\u0131 t\u00fcm erimi i\u00e7erisinde ve ayn\u0131 za\u00admanda Greklerin d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc anlamda d\u00fc\u015f\u00fcnmemize ba\u011fl\u0131\u00add\u0131r. A\u00e7\u0131\u011fa-\u00e7\u0131kma\/\u00e7\u0131karma, polesis, yaln\u0131zca el becerisine dayal\u0131 imal\u00e2t, yaln\u0131zca sanatsal-\u015fiirsel olarak g\u00f6r\u00fcn\u00fc\u015fe ve tasvire \u00e7\u0131karma de\u011fildir. Physis de, yani bir \u015feyin kendi\u00adsinden hareketle ortaya \u00e7\u0131kmas\u0131 da, bir a\u00e7\u0131\u011fa-\u00e7\u0131kmad\u0131r, polesis tir. Physis asl\u0131nda en y\u00fcksek anlamda polesis tir. \u00c7\u00fcn\u00adk\u00fc physis sayesinde mevcut-olan \u015feyde a\u00e7\u0131\u011fa-\u00e7\u0131kmaya ait bir patlay\u0131p a\u00e7\u0131lma vard\u0131r; \u00f6rne\u011fin bir \u00e7i\u00e7e\u011fin kendi i\u00e7in\u00adde (on he auto) patlay\u0131p \u00e7i\u00e7eklenmesi gibi. Buna kar\u015f\u0131l\u0131k zanaatk\u00e2r veya sanat\u00e7\u0131 taraf\u0131ndan a\u00e7\u0131\u011fa-\u00e7\u0131kar\u0131lm\u0131\u015f olan \u015fey, \u00f6rne\u011fin g\u00fcm\u00fc\u015f k\u00e2se, a\u00e7\u0131\u011fa-\u00e7\u0131karmaya ait patlay\u0131p a\u00e7\u0131lmay\u0131, kendi i\u00e7inde de\u011fil, fakat bir ba\u015fka \u015fey i\u00e7inde (en alloi), yani zanaatk\u00e2r veya sanat\u00e7\u0131da bulur.<\/p>\n

Vesile-olma tarzlar\u0131, d\u00f6rt neden, o halde, a\u00e7\u0131\u011fa-\u00e7\u0131kma, \u00e7\u0131karma i\u00e7erisinde oynarlar. A\u00e7\u0131\u011fa-\u00e7\u0131kma sayesinde, hem do\u011fada kendili\u011finden b\u00fcy\u00fcyen \u015feyler, hem de el becerisi ve sanat yoluyla tamamlanan her \u015fey, herhangi bir verili zamanda kendi g\u00f6r\u00fcn\u00fc\u015flerine ula\u015f\u0131rlar.<\/p>\n

Fakat do\u011fada olsun veya el becerisinde ve sanatta ol\u00adsun, a\u00e7\u0131\u011fa-\u00e7\u0131kma nas\u0131l olup bitmektedir? Vesile-olman\u0131n d\u00f6rt katl\u0131 tarz\u0131n\u0131n i\u00e7erisinde oynad\u0131\u011f\u0131 a\u00e7\u0131\u011fa-\u00e7\u0131kma nedir? Vesile-olma, herhangi bir verili zamanda a\u00e7\u0131\u011fa-\u00e7\u0131kma i\u00e7eri\u00adsinde g\u00f6r\u00fcn\u00fc\u015fe \u00e7\u0131kan \u015feyin mevcudiyete-\u00e7\u0131kmas\u0131na ba\u011fl\u0131\u00add\u0131r. A\u00e7\u0131\u011fa-\u00e7\u0131kma, gizli-olmaktan gizli-olmamaya do\u011fru \u00e7\u0131\u00adk\u0131\u015ft\u0131r. A\u00e7\u0131\u011fa-\u00e7\u0131kma, yaln\u0131zca, gizli bir \u015fey gizlilikten kur\u00adtuldu\u011fu \u00f6l\u00e7\u00fcde vuku bulur. Bu gizlilikten kurtulma, bizim gizini-a\u00e7ma (entbergen. Entbergung) diye adland\u0131rd\u0131\u011f\u0131m\u0131z \u015feyin \u0130\u00e7erisinde ikamet eder ve serbest\u00e7e sal\u0131n\u0131r. Grekler gizini-a\u00e7man\u0131n kar\u015f\u0131l\u0131\u011f\u0131 olarak aletheia s\u00f6zc\u00fc\u011f\u00fcn\u00fc kullan\u0131rlar. Romal\u0131lar bunu ‘veritas’ diye \u00e7evirdiler. Biz ‘hakikat’ (Wahrheit) diyoruz ve onu al\u0131\u015f\u0131lageldi\u011fi \u00fczere bir tasar\u0131m\u0131n do\u011frulu\u011fu (Richtigkeit) olarak anl\u0131yoruz.<\/p>\n

Nerede yoldan sapt\u0131k? Biz tekni\u011fe ili\u015fkin bir soru\u015f\u00adturma yap\u0131yoruz ve \u015fimdi aletheia’ya, gizini-a\u00e7maya gelip dayand\u0131k. Tekni\u011fin \u00f6z\u00fcn\u00fcn gizini-a\u00e7ma ile ne ilgisi vard\u0131r? Yan\u0131t: Her y\u00f6nden ilgisi vard\u0131r. \u00c7\u00fcnk\u00fc her a\u00e7\u0131\u011fa-\u00e7\u0131kma, gi- zini-a\u00e7mada temellenir. Asl\u0131nda a\u00e7\u0131\u011fa-\u00e7\u0131kma, vesile-olman\u0131n \u2014nedenselli\u011fin\u2014 d\u00f6rt tarz\u0131n\u0131 kendi i\u00e7erisinde toplar ve onlar\u0131 ba\u015ftan sona y\u00f6netir. Ama\u00e7 ve ara\u00e7, a\u00e7\u0131\u011fa-\u00e7\u0131kma- n\u0131n alan\u0131na aittirler; ara\u00e7sall\u0131k da. Ara\u00e7sall\u0131k, tekni\u011fin te\u00admel karakteristi\u011fi olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcr. Ara\u00e7 olarak tasarlanan tekni\u011fin m\u00fcnhas\u0131ran ne oldu\u011funu ara\u015ft\u0131r\u0131rsak, bu durumda gizini-a\u00e7maya gelip dayan\u0131r\u0131z, \u00fcretime dayal\u0131 her imal et\u00admenin imk\u00e2n\u0131, gizini-a\u00e7mada yatar.<\/p>\n

O halde teknik yaln\u0131zca bir ara\u00e7 de\u011fildir. Teknik, gizini- a\u00e7man\u0131n bir tarz\u0131d\u0131r. Buna dikkat etti\u011fimiz takdirde, tekni\u00ad\u011fin \u00f6z\u00fc hakk\u0131nda tamamen ba\u015fka bir alan bize kendini a\u00e7ar. Bu alan, gizini-a\u00e7man\u0131n, yani hakikat-olman\u0131n (Wahrheit) alan\u0131d\u0131r.<\/p>\n

Bu g\u00f6r\u00fcn\u00fcm bize yabanc\u0131d\u0131r. Tam da bu yabanc\u0131l\u0131k, ‘teknik’ ad\u0131n\u0131n ne anlama geldi\u011fine ili\u015fkin basit soruyu, nihai olarak m\u00fcmk\u00fcn oldu\u011funca kararl\u0131 ve \u00e2cil bir bi\u00e7imde ciddiye almam\u0131z\u0131 gerektirir. S\u00f6zc\u00fck Grek dilinden gelir. Tekhnikon, tekhneye ait olan anlam\u0131na gelir. Bu s\u00f6zc\u00fc\u011f\u00fcn anlam\u0131 bak\u0131m\u0131ndan iki \u015feye dikkat etmeliyiz. Birincisi, tekhne’nin yaln\u0131zca el becerisine dayal\u0131 etkinlikler ve h\u00fc\u00adnerler i\u00e7in de\u011fil, fakat ayn\u0131 zamanda zihin sanatlar\u013113 ve g\u00fczel sanatlar i\u00e7in de kullan\u0131lan bir ad olmas\u0131d\u0131r. Tekhne, \u00f6ne-\u00e7\u0131karmaya, poiesis’e aittir; o poetik bir \u015feydir.<\/p>\n

Tekhne s\u00f6zc\u00fc\u011f\u00fcne ili\u015fkin olarak dikkat edilmesi gere\u00adken di\u011fer husus daha da \u00f6nemlidir. Tekhne s\u00f6zc\u00fc\u011f\u00fcn\u00fcn, pek erken zamanlardan Platon’un zaman\u0131na kadar, episteme s\u00f6zc\u00fc\u011f\u00fc ile ba\u011f\u0131 vard\u0131r. Her iki s\u00f6zc\u00fck de en geni\u015f an\u00adlamda Bilme’nin adlar\u0131d\u0131r. Onlar bir \u015feyde b\u00fct\u00fcn\u00fcyle yur\u00addunda olmak, bir \u015feyi anlamak ve bir \u015feyde yeterli olmak anlamlar\u0131na gelirler. B\u00f6yle bir Bilme, a\u00e7\u0131lma sa\u011flar. A\u00e7\u0131lma olarak Bilme, gizini-a\u00e7mad\u0131r (Entbergen). Aristoteles, \u00f6zel \u00f6neme sahip bir tart\u0131\u015fmada (Nikomakhos’a Etik, II.Kitap, 3. ve 4. b\u00f6l\u00fcmler), episteme ile tekhne aras\u0131nda ay\u0131r\u0131m yapar ve asl\u0131nda bunu onlar\u0131n neyin gizini-a\u00e7t\u0131klar\u0131 ve nas\u0131l a\u00e7\u00adt\u0131klar\u0131 bak\u0131m\u0131ndan yapar. Tekhne, aletheuein\u2019in bir tarz\u0131\u00add\u0131r. Aletheuein, kendini \u00f6ne-\u00e7\u0131karmayan ve hen\u00fcz \u00f6n\u00fcm\u00fcz\u00adde burada durmayan, bir an \u00f6yle bir an b\u00f6yle g\u00f6r\u00fcn\u00fcp beklenmedik bir \u015fekilde vuku bulabilen her\u015feyin gizini- a\u00e7ar. Bir ev veya bir gemi in\u015fa eden veya bir sadaka top\u00adlama k\u00e2sesi yapan herkes, vesile-olman\u0131n d\u00f6rt tarz\u0131n\u0131n perspektiflerine g\u00f6re \u00f6ne-\u00e7\u0131kar\u0131lm\u0131\u015f-durumda-olan-\u015feyin (das Her-vor-zu-bringende) gizini a\u00e7ar. Bu gizini-a\u00e7ma, ge\u00adminin veya evin g\u00f6r\u00fcn\u00fcm\u00fcn\u00fc ve maddesini, tamamlanm\u0131\u015f olarak tasarlanan bitmi\u015f \u015feyi g\u00f6zeterek, \u00f6nceden biraraya toplar ve bu biraraya toplamadan hareketle o \u015feyin kurulu\u00ad\u015funun tarz\u0131n\u0131 belirler. Bu y\u00fczden tekhne’de belirleyici o\u00adlan \u015fey, yapmada, elle i\u015flemede veya ara\u00e7 kullanmada de\u00ad\u011fil, ama daha \u00e7ok yukar\u0131da an\u0131lan gizini-a\u00e7mada yatar. Tekhne, imal etme olarak de\u011fil, gizini-a\u00e7ma olarak bir \u00f6ne- \u00e7\u0131kmad\u0131r.<\/p>\n

Bu y\u00fczden tekhne s\u00f6zc\u00fc\u011f\u00fcn\u00fcn ne anlama geldi\u011fi ve Greklerin onu nas\u0131l tan\u0131mlad\u0131klar\u0131na ili\u015fkin ipucu, Hakikat’te kendi s\u0131fat\u0131yla ara\u00e7sall\u0131\u011f\u0131n ne olabilece\u011fi sorusunu takip etti\u011fimizde bize kendisini a\u00e7an ba\u011flamla ayn\u0131 ba\u011fla\u00adma bizi g\u00f6t\u00fcr\u00fcr.<\/p>\n

Teknik, gizini-a\u00e7man\u0131n bir tarz\u0131d\u0131r. Teknik, gizini-a\u00e7ma- n\u0131n (Entbergen) ve gizlilikten-\u00e7\u0131km\u0131\u015f-olman\u0131n (Unver- borgenheit) vuku buldu\u011fu, yani aletheia’n\u0131n, Hakikat’in olup bitti\u011fi alanda v\u00fccut bulup s\u00fcrer (west).<\/p>\n

Tekni\u011fin \u00f6z alan\u0131n\u0131n bu tan\u0131m\u0131na\/belirlenimine kar\u015f\u0131t olarak \u015fu itiraz ileri s\u00fcr\u00fclebilir: Bu tan\u0131m\/belirlenim as\u00adl\u0131nda Grek d\u00fc\u015f\u00fcncesi i\u00e7in ge\u00e7erlidir ve en iyisinden el becerisi tekniklerine uygulanabilir; fakat modern makine g\u00fcc\u00fcne dayal\u0131 tekni\u011fe uygun d\u00fc\u015fmez. Ve tam da bu ve yal\u00adn\u0131zca bu makine g\u00fcc\u00fcne dayal\u0131 teknik, bizi ‘kendisi i\u00e7in’ tekni\u011fe ili\u015fkin soru sormaya k\u0131\u015fk\u0131rtan rahats\u0131z edici \u015fey\u00addir. Denir ki, modern teknik daha \u00f6nceki t\u00fcm tekniklerden k\u0131yaslanamayacak \u00f6l\u00e7\u00fcde farkl\u0131 bir \u015feydir; \u00e7\u00fcnk\u00fc o Yeni\u00ad\u00e7a\u011f\u0131n sa\u011f\u0131n (eksakt) do\u011fa bilimine dayan\u0131r. Bu arada bunun tersinin de ge\u00e7erli oldu\u011funu \u00e7ok daha a\u00e7\u0131k bir \u015fekilde anlad\u0131k: Yeni\u00e7a\u011f fizi\u011fi, deneysel olarak, teknik ayg\u0131ta ve ayg\u0131t\u0131n \u0130n\u015fas\u0131ndaki ilerlemeye ba\u011f\u0131ml\u0131d\u0131r. Teknik ile fizik aras\u0131nda bu kar\u015f\u0131l\u0131kl\u0131 ili\u015fkinin saptanmas\u0131 do\u011frudur (rich- tig). Fakat o, yaln\u0131zca, olgular\u0131n tarih yaz\u0131c\u0131l\u0131\u011f\u0131na \u00f6zg\u00fc bir saptan\u0131\u015f\u0131 olarak kal\u0131r ve bu kar\u015f\u0131l\u0131kl\u0131 ili\u015fkinin neyin i\u00e7in\u00adde temellendi\u011fi hakk\u0131nda hi\u00e7bir \u015fey s\u00f6ylemez. \u015eu belir\u00adleyici soru h\u00e2l\u00e2 varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcr\u00fcr: Modern teknik hangi \u00f6zdendir ki, o sa\u011f\u0131n bilimi kullan\u0131ma koymay\u0131 d\u00fc\u015f\u00fcnebi\u00adliyor?<\/p>\n

Modern teknik nedir? O da bir gizini-a\u00e7mad\u0131r. Yaln\u0131zca dikkatimizin bu temel karakteristikte kalmas\u0131na imk\u00e2n ta\u00adn\u0131d\u0131\u011f\u0131m\u0131zda, modern teknikte yeni olan \u015fey kendisini bize g\u00f6sterir.<\/p>\n

Modern tekni\u011fe b\u00fct\u00fcn\u00fcyle hakim olan gizini-a\u00e7ma, poi- esis anlam\u0131nda bir \u00f6ne-\u00e7\u0131kmaya do\u011fru bir a\u00e7\u0131l\u0131m kazanmaz. Modern teknikte hakim olan gizini-a\u00e7ma, do\u011faya, onun s\u00f6\u00adk\u00fcp al\u0131nabilecek ve depolanabilecek enerjiyi tedarik et\u00admesi \u015feklinde makul olmayan bir talebi dayatan bir mey\u00addan okumad\u0131r (Herausfordern). Fakat bu, eski yel de\u011fir\u00admeni i\u00e7in de ge\u00e7erli de\u011fil midir? Hay\u0131r. Yel de\u011firmeninin kanatlar\u0131 muhakkak ki r\u00fczg\u00e2rda d\u00f6nerler; onlar dolay\u0131ms\u0131z olarak r\u00fczg\u00e2r\u0131n esmesine terkedilmi\u015flerdir. Fakat yel de\u00ad\u011firmeni, hava ak\u0131mlar\u0131ndan gelen enerjiyi, onu depolamak \u00fczere kilit alt\u0131nda tutmaz.<\/p>\n

Buna kar\u015f\u0131l\u0131k bir toprak par\u00e7as\u0131na, k\u00f6m\u00fcr ve madenin \u00e7\u0131kar\u0131lmas\u0131na y\u00f6nelik olarak meydan okunur. Yery\u00fcz\u00fc \u015fimdi bir k\u00f6m\u00fcr madeni b\u00f6lgesi olarak gizini-a\u00e7ar; toprak da bir maden yata\u011f\u0131 olarak. K\u00f6yl\u00fcn\u00fcn \u00f6nceleri ekip bi\u00e7ti\u011fi ve d\u00fczene soktu\u011fu (bestellen) tarla, d\u00fczene sokman\u0131n itina g\u00f6stermek ve bak\u0131ml\u0131 tutmak anlamlar\u0131na geldi\u011fi zaman\u00adlarda g\u00f6r\u00fcnd\u00fc\u011f\u00fcnden farkl\u0131 bir \u015fekilde g\u00f6r\u00fcn\u00fcr. K\u00f6yl\u00fcn\u00fcn \u00e7al\u0131\u015fmas\u0131 tarlan\u0131n topra\u011f\u0131na meydan okumaz. K\u00f6yl\u00fcn\u00fcn \u00e7a\u00adl\u0131\u015fmas\u0131 tohumun ekilmesinde, tohumu, b\u00fcy\u00fcy\u00fcp geli\u015fmeyi sa\u011flayan g\u00fc\u00e7lerin muhafazas\u0131na terkeder ve tohumun art\u0131p \u00e7o\u011falmas\u0131n\u0131 g\u00f6zetir. Fakat bu arada tarlan\u0131n ekilip bi\u00e7il- mesi de, do\u011faya sald\u0131ran (stellt) ba\u015fka bir t\u00fcr d\u00fczene sok\u00adman\u0131n g\u00fcd\u00fcm\u00fcne girmi\u015ftir.16 Bu ba\u015fka t\u00fcr d\u00fczene sokma, do\u011faya, ona meydan okuma anlam\u0131nda sald\u0131r\u0131r. Tar\u0131m, art\u0131k motorize hale gelmi\u015f bir besin end\u00fcstrisidir, \u00f6rne\u011fin art\u0131k azot sa\u011flamak i\u00e7in havaya, maden sa\u011flamak i\u00e7in yery\u00fcz\u00fcne, uranyum sa\u011flamak i\u00e7in madene sald\u0131r\u0131l\u0131r; ya imha ya da ba\u00adr\u0131\u015f\u00e7\u0131 kullan\u0131m i\u00e7in serbest b\u0131rak\u0131lacak atom enerjisi sa\u011f\u00adlamak i\u00e7in ise uranyuma sald\u0131r\u0131l\u0131r.<\/p>\n

Do\u011fan\u0131n enerjilerine meydan okuyan bu sald\u0131r\u0131, iki an\u00adlamda bir koruyup geli\u015ftirme ve \u00e7abukla\u015ft\u0131rmad\u0131r (F\u00f6r- dem). Bu sald\u0131r\u0131, nesneleri, kilit alt\u0131ndan kurtarma ve istihra\u00e7 etme amac\u0131yla koruyup geli\u015ftirir. Bununla birlikte bu koruyup geli\u015ftirme, ba\u015flang\u0131\u00e7tan beri, daima, ba\u015fka bir \u015feyin geli\u015ftirilmesine, yani en az masrafla en y\u00fcksek \u00fcr\u00fcne ula\u015fmaya y\u00f6neliktir. Bir maden b\u00f6lgesinden \u00e7\u0131kart\u0131lm\u0131\u015f o\u00adlan k\u00f6m\u00fcr, yaln\u0131zca \u015fu veya bu yerde bulunuyor olmas\u0131 dolay\u0131s\u0131yla tedarik edilmi\u015f de\u011fildir. O depolanm\u0131\u015ft\u0131r, yani kendi i\u00e7erisinde depolanm\u0131\u015f haldeki g\u00fcne\u015f s\u0131cakl\u0131\u011f\u0131n\u0131 ser\u00adbest b\u0131rakma \u00e7a\u011fr\u0131s\u0131nda bulunur ve g\u00fcne\u015f s\u0131cakl\u0131\u011f\u0131n\u0131 ser\u00adbest b\u0131rakmaya haz\u0131rd\u0131r. K\u00f6m\u00fcrde depolanan g\u00fcne\u015f s\u0131cak\u00adl\u0131\u011f\u0131na, \u0131s\u0131 i\u00e7in meydan okunur ve bas\u0131nc\u0131yla bir fabrikay\u0131 \u00e7al\u0131\u015ft\u0131ran \u00e7arklar\u0131 d\u00f6nd\u00fcren buhar\u0131 serbest b\u0131rakmas\u0131 i\u00e7in bu \u0131s\u0131 d\u00fczene sokulur.<\/p>\n

Hidroelektrik santral, Ren’in ak\u0131nt\u0131s\u0131 i\u00e7erisine oturtul\u00admu\u015ftur (gestellt). Hidroelektrik santral, Ren’i, hidrolik ba\u00ads\u0131n\u00e7 tedarik edecek (stellen) \u015fekilde d\u00fczenler (bestellen); bu bas\u0131n\u00e7 da sonradan su i\u00e7erisine yerle\u015ftirilen (stellt) t\u00fcrbinlerin d\u00f6nmesini d\u00fczenler. Bu d\u00f6nme, iti\u015f g\u00fc\u00e7leriyle elektrik ak\u0131m\u0131 \u00fcreten (herstellen) makineleri harekete ge\u00ad\u00e7irir; bu elektrik ak\u0131m\u0131 i\u00e7in b\u00f6lgeler aras\u0131 santrallar ve on\u00adlara ba\u011flanm\u0131\u015f bir kablolar \u015febekesi, elektri\u011fi da\u011f\u0131tmak \u00fczere kurulur (bestellen). Elektrik enerjisinin d\u00fczenli bir \u015fekilde i\u015fletilmesine (Bestellung) ili\u015fkin i\u00e7 i\u00e7e ge\u00e7\u00admi\u015f s\u00fcre\u00e7ler ba\u011flam\u0131nda, Ren’in ak\u0131nt\u0131s\u0131 bile i\u015flenecek bir \u015fey (Bestelltes) olarak g\u00f6r\u00fcn\u00fcr. Hidroelektrik santral, Ren’- in ak\u0131nt\u0131s\u0131na, y\u00fczy\u0131llard\u0131r bir k\u0131y\u0131y\u0131 di\u011fer k\u0131y\u0131yla birle\u015fti\u00adren eski ah\u015fap k\u00f6pr\u00fcn\u00fcn in\u015fa edildi\u011fi gibi in\u015fa edilmemi\u015f\u00adtir. Aksine g\u00fc\u00e7 santral\u0131 ak\u0131nt\u0131ya bend olacak \u015fekilde in\u015fa edilmi\u015ftir. \u015eimdi onun ak\u0131nt\u0131 olarak oldu\u011fu \u015fey, yani hid\u00adrolik bas\u0131n\u00e7 tedarik eden bir \u015fey olmas\u0131, g\u00fc\u00e7 santral\u0131n\u0131n \u00f6z\u00fcnden \u00e7\u0131kar. Burada ortaya \u00e7\u0131kan dev\u00e2s\u00e2 \u015feyi uzaktan da olsa \u0130rdeleyebilmek i\u00e7in, \u015fu iki ba\u015fl\u0131kta kendini ifade eden kar\u015f\u0131tl\u0131\u011fa bir an dikkat g\u00f6sterelim: G\u00fc\u00e7 santral\u0131n\u0131n bend \u00e7ekti\u011fi \u015fekliyle ‘Ren’ ve H\u00f6lderlin’in ayn\u0131 adl\u0131 \u0130l\u00e2hi\u00adsinde sanat eserinden hareketle ifade edildi\u011fi \u015fekliyle ‘Ren’. Fakat buna \u015f\u00f6yle yan\u0131t verilecektir: Ren h\u00e2l\u00e2 arazi i\u00ad\u00e7erisinden ak\u0131p gitmektedir. Belki de; ama nas\u0131l? Tatil end\u00fcstrisi taraf\u0131ndan orada d\u00fczenlenen (bestellt) bir tura Kat\u0131lan bir grubun gezip g\u00f6rmesi i\u00e7in bir i\u015fletilebilir (bestellbares) nesne olmaktan ba\u015fka bir \u015fekilde de\u011fil.<\/p>\n

Modern tekni\u011fe ba\u015ftan sona hakim olan gizini-a\u00e7ma, meydan okuma anlam\u0131nda bir sald\u0131r\u0131 (Stellen) karakterine sahiptir. Bu meydan okuma, do\u011fada gizlenmi\u015f enerji kilit alt\u0131nda olmaktan kurtar\u0131lmakla, kilit alt\u0131ndan kurtulan \u015fey d\u00f6n\u00fc\u015ft\u00fcr\u00fclmekle, d\u00f6n\u00fc\u015ft\u00fcr\u00fclen \u015fey depolanmakla, depola\u00adnan \u015fey yeri geldi\u011finde da\u011f\u0131t\u0131lmakla ve da\u011f\u0131t\u0131lan \u015fey de hep yeniden devreye sokulmakla, olup biter. Kilit alt\u0131ndan kurtarma, d\u00f6n\u00fc\u015ft\u00fcrme, depolama, da\u011f\u0131tma ve devreye sok\u00adma, gizini-a\u00e7man\u0131n tarzlar\u0131d\u0131r. Fakat gizini-a\u00e7ma, hi\u00e7bir za\u00adman basit bir \u015fekilde bir sona ula\u015fmaz. Gizini-a\u00e7ma, be- lirlenimsiz olana da ak\u0131p gitmez. Gizini-a\u00e7ma, kendisini, kendi \u00e7ok \u00e7e\u015fitli, i\u00e7 i\u00e7e ge\u00e7mi\u015f yollar\u0131n\u0131n gizini, onlar\u0131n ak\u0131\u015flar\u0131n\u0131 d\u00fczenlemek suretiyle a\u00e7ar. Bu d\u00fczenlemenin kendisi, kendi pay\u0131na her yerde g\u00fcvence alt\u0131na al\u0131nm\u0131\u015ft\u0131r. D\u00fczenleme ve g\u00fcvence alt\u0131na alma, meydan okuyucu gizini-a\u00e7man\u0131n temel karakteristikleri haline bile gelmi\u015fler\u00addir.<\/p>\n

O halde meydan okuyucu bu sald\u0131r\u0131 arac\u0131l\u0131\u011f\u0131yla kar\u015f\u0131\u00adm\u0131za dikilen \u015feye ne t\u00fcrden bir gizlilikten-\u00e7\u0131km\u0131\u015f-olma (Unverborgenheit) uygun d\u00fc\u015fer? Her yerde her \u015fey, yard\u0131m etmek, dolay\u0131ms\u0131z bir \u015fekilde el alt\u0131nda olmak, yani as\u00adl\u0131nda tam da daha \u00f6te bir d\u00fczenleme (Bestellen) i\u00e7in haz\u0131r olabilecek \u015fekilde orada durmak \u00fczere d\u00fczenlenir. Bu tarzda d\u00fczenlenen her \u015fey, kendine \u00f6zg\u00fc bir duru\u015fa (Stand) sahiptir. Biz onu el-alt\u0131nda-duran (Bestand) diye adlan\u00add\u0131r\u0131yoruz. Bu s\u00f6zc\u00fck burada salt ‘stok’tan (Vorrat) fazla ve daha \u00f6zsel bir \u015feyi \u0130fade eder. ‘El-alt\u0131nda-duran’ (Bestand) s\u00f6zc\u00fc\u011f\u00fc, kapsay\u0131c\u0131 bir ba\u015fl\u0131k r\u00fctbesi kazanm\u0131\u015ft\u0131r. Bu s\u00f6z\u00adc\u00fck, meydan okuyucu gizini-a\u00e7ma taraf\u0131ndan i\u015flenen her \u015feyin mevcut olma tarz\u0131ndan \u00f6tede bir \u015fey belirtmez. El- alt\u0131nda-durma anlam\u0131nda yard\u0131mda bulunan her \u015fey, art\u0131k nesne (Gegenstand) olarak kar\u015f\u0131m\u0131zda durmaz.<\/p>\n

Fakat u\u00e7u\u015f pistinde duran bir nakliye u\u00e7a\u011f\u0131 elbette ki bir nesnedir (Gegenstand). Bu besbelli. Makineyi b\u00f6yle ta\u00adsar\u0131mlayabiliriz (vorstellen).21 Fakat bu durumda o, ken\u00addisini, ne ve nas\u0131l oldu\u011fu hakk\u0131nda gizler. Gizi a\u00e7\u0131ld\u0131\u011f\u0131nda o, ihracat imk\u00e2n\u0131n\u0131 g\u00fcvence alt\u0131na almak \u00fczere d\u00fczenlen\u00addi\u011fi (bestellen) \u00f6l\u00e7\u00fcde, pist \u015feridi \u00fczerinde yaln\u0131zca el- alt\u0131nda-duran (Bestand) olarak durur. Bundan dolay\u0131 o, b\u00fc\u00adt\u00fcn yap\u0131s\u0131nda ve kurucu par\u00e7alar\u0131n\u0131n her birinde, g\u00f6reve haz\u0131r, yani u\u00e7u\u015fa haz\u0131r olmak zorundad\u0131r. (Burada Hegel’in makineyi otomatik bir \u00e2let olarak tan\u0131mlamas\u0131n\u0131 tart\u0131\u015fmak uygun olur. El eme\u011fi ile yap\u0131lm\u0131\u015f \u00e2letlere uyguland\u0131\u011f\u0131nda, Hegel’in belirlemesi do\u011frudur. Bununla birlikte bu \u015fekil\u00adde belirlendi\u011finde, makine, ait oldu\u011fu tekni\u011fin \u00f6z\u00fcnden hareketle d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f olmaz; oysa el-alt\u0131nda-duran olarak g\u00f6r\u00fcld\u00fc\u011f\u00fcnde, makine, hi\u00e7 \u015f\u00fcphesiz otomatik de\u011fildir; \u00e7\u00fcnk\u00fc o kendi yerini, yaln\u0131zca d\u00fczenlenebilir-olan\u0131n (Bestellbare) d\u00fczenlenmesinde (bestellen) bulur.)<\/p>\n

\u015eimdi modern tekni\u011fe meydan okuyucu gizini-a\u00e7ma ola\u00adrak i\u015faret etmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z her yerde, ‘sald\u0131rmak’ (stel\u00adlen), ‘d\u00fczenlemek’ (bestellen), ‘el-alt\u0131nda-duran’ (Bestand) s\u00f6zc\u00fcklerinin, kuru, tekd\u00fcze ve dolay\u0131s\u0131yla usand\u0131r\u0131c\u0131 bir tarzda \u00fczerimize \u00e7ullanmas\u0131 ve \u00fcst \u00fcste y\u0131\u011f\u0131lmas\u0131, teme\u00adlini, \u015fimdi dile getirilmekte olan \u015feyde bulur.<\/p>\n

Sayesinde real-olan diye adland\u0131r\u0131lan \u015feyin el-alt\u0131nda- duran olarak gizinin-a\u00e7\u0131ld\u0131\u011f\u0131 meydan okuyucu sald\u0131r\u0131y\u0131 kim ger\u00e7ekle\u015ftirmektedir? Apa\u00e7\u0131k ki insan. \u0130nsan b\u00f6yle bir gizini-a\u00e7maya ne \u00f6l\u00e7\u00fcde yeterlidir? \u0130nsan asl\u0131nda \u015funu veya bunu \u015fu veya bu bi\u00e7imde tasarlayabilir (vorstellen), bi\u00e7imlendirebilir ve uygulamaya sokup ger\u00e7ekle\u015ftirebilir. Ne var ki insan, herhangi bir verili zamanda real-olan\u0131n kendisini g\u00f6sterdi\u011fi veya geri \u00e7ekti\u011fi gizlilikten-\u00e7\u0131kmay\u0131 denetleme tasarrufunda bulunamaz. Platondan beri, real- olan\u0131n kendisini idealar\u0131n \u0131\u015f\u0131\u011f\u0131nda g\u00f6stermekte olmas\u0131, Platon’un yap\u0131p etti\u011fi bir \u015fey de\u011fildir. D\u00fc\u015f\u00fcn\u00fcr yaln\u0131zca kendisine hitap eden \u015feye uygun bir kar\u015f\u0131l\u0131k vermi\u015ftir.<\/p>\n

Yaln\u0131zca, do\u011fan\u0131n enerjilerini s\u00f6m\u00fcrmek i\u00e7in kendi pa\u00ady\u0131na insana zaten meydan okundu\u011fu \u00f6l\u00e7\u00fcde, bu d\u00fczenle\u00adyici gizini-a\u00e7ma vuku bulabilir. Fakat bunu yapmak i\u00e7in insana meydan okunur ve insan d\u00fczenlenirse, bu durumda insan\u0131n kendisi k\u00f6kensel olarak el-alt\u0131nda-durana, do\u011fadan \u00e7ok daha k\u00f6kensel olarak ait olmaz m\u0131? Bug\u00fcn y\u00fcr\u00fcrl\u00fckte olan bir \u015fey, insan kaynaklar\u0131 hakk\u0131ndaki, bir klini\u011fe hasta tedari\u011fi hakk\u0131ndaki konu\u015fmalar, bunun kan\u0131t\u0131n\u0131 verir. Ormanda kesilip bi\u00e7ilmi\u015f kerestenin \u00f6l\u00e7\u00fcs\u00fcn\u00fc alan ve g\u00f6\u00adr\u00fcn\u00fc\u015fte b\u00fcy\u00fckbabas\u0131yla ayn\u0131 tarzda orman yolunda gidip gelen ormanc\u0131 bilsin veya bilmesin, g\u00fcn\u00fcm\u00fczde orman \u00fc\u00adr\u00fcnleri end\u00fcstrisinde k\u00e2ra ge\u00e7menin buyru\u011fu alt\u0131ndad\u0131r. Ormanc\u0131, sonradan gazetelere ve resimli dergilere da\u011f\u0131t\u0131\u00adlan ka\u011f\u0131da duyulan gereksinimce meydan okunan sell\u00fclozun d\u00fczenlenebilirli\u011fine t\u00e2bi k\u0131l\u0131nm\u0131\u015ft\u0131r. Gazeteler ve re\u00adsimli dergiler, bas\u0131l\u0131 olan \u015feyi yiyip yutacak bir kamuoyu olu\u015ftururlar; \u00f6yle ki b\u00f6yle olu\u015fturulan bir kamuoyu \u015fekil\u00adlenmesi, gazete ve resimli dergilere g\u00f6sterilen talepte ele ge\u00e7irilebilir hale gelir. Fakat yine de insana do\u011fan\u0131n ener\u00adjilerinden daha k\u00f6kensel bir \u015fekilde, yani d\u00fczenleme s\u00fcrecine y\u00f6nelik olarak meydan okundu\u011fu i\u00e7in, insan asla salt el-alt\u0131nda-durana d\u00f6n\u00fc\u015fmez. \u0130nsan, tekni\u011fi ileri do\u011fru itti\u011fi i\u00e7in, gizini-a\u00e7man\u0131n bir tarz\u0131 olarak, d\u00fczenlemeye ka\u00adt\u0131l\u0131r. Fakat d\u00fczenlemenin, i\u00e7erisinde a\u00e7\u0131l\u0131m kazand\u0131\u011f\u0131 gizlilikten-\u00e7\u0131kman\u0131n kendisi, asla insan\u0131n yap\u0131p etmi\u015f oldu\u011fu bir \u015fey de\u011fildir; yaln\u0131zca \u015fu var ki, o, bir \u00f6zne olarak insa\u00adn\u0131n bir nesneyle ili\u015fkiye girdi\u011fi her kez, insan\u0131n zaten i\u00e7erisinden ge\u00e7mekte oldu\u011fu bir aland\u0131r.<\/p>\n

Salt insan elinden \u00e7\u0131kma bir \u015fey de\u011filse, bu gizini-a\u00e7ma nerede ve nas\u0131l olup bitmektedir? Bunu uzun uzad\u0131ya ara\u015f\u00adt\u0131rmaya gerek duymuyoruz. Gerek duydu\u011fumuz tek \u015fey, \u00f6n\u00adyarg\u0131s\u0131z bir \u015fekilde, zaten insan\u0131 talep eden ve bu talepte bulunan \u015feyi \u00f6yle kesin bir \u015fekilde kavramakt\u0131r ki, insan herhangi bir verili zamanda ancak b\u00f6yle talep edilen bir \u015fey olarak insan olabilsin. \u0130nsan g\u00f6zlerini ve kulaklar\u0131n\u0131 a\u00e7\u0131k tuttu\u011fu, y\u00fcre\u011finin kilidini a\u00e7t\u0131\u011f\u0131 ve kendisini, derin d\u00fc\u015f\u00fcnmeye ve m\u00fccadele etmeye, \u015fekillendirmeye ve \u00e7a\u00adl\u0131\u015fmaya, yalvarmaya ve \u015f\u00fckran duymaya teslim etti\u011fi her yerde; kendisini zaten hep gizinden-\u00e7\u0131km\u0131\u015f-olana sokulmu\u015f bulur. Gizinden-\u00e7\u0131km\u0131\u015f-olan\u0131n gizinden-\u00e7\u0131km\u0131\u015f-olmas\u0131, in\u00adsan\u0131 kendisine tahsis edilen gizini-a\u00e7ma tarzlar\u0131na \u00e7a\u011f\u0131r\u00add\u0131\u011f\u0131 her zaman, zaten olagelmi\u015ftir. Gizinden-\u00e7\u0131kma i\u00e7eri\u00adsinden hareketle insan kendi tarz\u0131nda mevcut olan \u015feyin gizini-a\u00e7t\u0131\u011f\u0131nda, o yaln\u0131zca bununla \u00e7eli\u015fkiye d\u00fc\u015fse bile, gizinden-\u00e7\u0131kman\u0131n \u00e7a\u011fr\u0131s\u0131na yan\u0131t verir. Bu y\u00fczden, ara\u015f\u00adt\u0131rmakta, g\u00f6zlemlemekte olan insan, do\u011fay\u0131 kendi tasarla\u00admas\u0131n\u0131n bir alan\u0131 olarak tuza\u011fa d\u00fc\u015f\u00fcrd\u00fc\u011f\u00fcnde, nesne bile el-alt\u0131nda-durman\u0131n nesnesizli\u011fine do\u011fru kayboluncaya kadar, insan\u0131n do\u011faya bir ara\u015ft\u0131rma nesnesi olarak yakla\u015f\u00admas\u0131na meydan okuyan bir gizini-a\u00e7ma tarz\u0131 taraf\u0131ndan in\u00adsan talep edilmi\u015ftir.<\/p>\n

O halde bir d\u00fczenleyici gizini-a\u00e7ma olarak modern tek\u00adnik hi\u00e7 de salt insan yap\u0131m\u0131 de\u011fildir. Bundan dolay\u0131 real- olan\u0131 el-alt\u0131nda-duran olarak d\u00fczenlemek i\u00e7in insana sald\u0131\u00adran bu meydan okumay\u0131, bizzat onun kendisini g\u00f6sterme tarz\u0131na g\u00f6re ele almal\u0131y\u0131z. Bu meydan okuma, insan\u0131 d\u00fczen\u00adleme i\u00e7erisine toplar. Bu toplama, insan\u0131, real-olan\u0131 el-al- t\u0131nda-duran olarak d\u00fczenlemekte yo\u011funla\u015ft\u0131r\u0131r.<\/p>\n

Da\u011flara da\u011f silsilesi halinde ilksel olarak a\u00e7\u0131l\u0131m kazan\u00add\u0131ran ve da\u011flar\u0131n i\u00e7 i\u00e7e katlanm\u0131\u015f biraradal\u0131klar\u0131 i\u00e7eri\u00adsinde, onlar\u0131 kateden \u015fey, bizim s\u0131rada\u011f (Gebirg) dedi\u011fi\u00admiz toplay\u0131c\u0131d\u0131r.<\/p>\n

Bizim \u015fu veya bu t\u00fcr duygular duymam\u0131z\u0131n tarzlar\u0131na a\u00e7\u0131l\u0131m kazand\u0131ran k\u00f6kensel toplay\u0131c\u0131ya miza\u00e7 (G em\u00fct) di\u00adyoruz.<\/p>\n

\u0130nsan\u0131, kendi gizini-a\u00e7an\u0131 el-alt\u0131nda-duran olarak d\u00fczen\u00adlemek i\u00e7in oraya toplayan meydan okuyucu talebi, \u015fimdi \u00e7er\u00e7eveleme (Ge-stell)23 diye adland\u0131r\u0131yoruz.<\/p>\n

Bu s\u00f6zc\u00fc\u011f\u00fc \u015fimdiye kadar b\u00fct\u00fcn\u00fcyle al\u0131\u015f\u0131lmad\u0131k bir an\u00adlamda kullanmaya c\u00fcret ediyoruz.<\/p>\n

S\u0131radan kullan\u0131ma g\u00f6re ‘ Gestell’ (\u00e7er\u00e7eve) bir t\u00fcr ayg\u0131t, \u00f6rne\u011fin bir kitapl\u0131k raf\u0131 anlam\u0131na gelir. ‘Gestell’ ayn\u0131 za\u00admanda iskelete de verilen add\u0131r. Ve ‘Ge-stell’ (\u00e7er\u00e7eve\u00adleme) s\u00f6zc\u00fc\u011f\u00fcn\u00fcn \u015fimdi bizden talep edilen kullan\u0131m\u0131, yerle\u015fik bir dilin s\u00f6zc\u00fcklerinin b\u00f6yle yanl\u0131\u015f kullan\u0131lma keyfili\u011fiyle s\u00f6z g\u00f6t\u00fcrmeyecek kadar ayn\u0131 \u00f6l\u00e7\u00fcde t\u00fcyler \u00fcrpertici g\u00f6r\u00fcn\u00fcr. Bundan daha tuhaf bir \u015fey olabilir mi? Hi\u00e7 ku\u015fkusuz olamaz. Ne var ki bu tuhafl\u0131k, d\u00fc\u015f\u00fcnmenin eski bir al\u0131\u015fkanl\u0131\u011f\u0131d\u0131r. Ve asl\u0131nda d\u00fc\u015f\u00fcn\u00fcrler tam da en y\u00fcksek olan \u015feyi d\u00fc\u015f\u00fcnmenin s\u00f6z konusu oldu\u011fu noktada, bu kullan\u0131ma uyarlar. \u00c7ok ge\u00e7 do\u011fmu\u015f olan bizler, art\u0131k Platon’un, her \u015feyde, her bir tekil \u015feyde mevcut olarak s\u00fc- regiden \u015fey i\u00e7in eidos s\u00f6zc\u00fc\u011f\u00fcn\u00fc kullanmaya c\u00fcret etme\u00adsinin \u00f6nemini ve anlam\u0131n\u0131 l\u00e2y\u0131k\u0131yla de\u011ferlendirebilecek bir pozisyonda de\u011filiz. \u00c7\u00fcnk\u00fc eidos, g\u00fcnl\u00fck konu\u015fmada, g\u00f6r\u00fclebilir bir \u015feyin fiziksel g\u00f6ze sundu\u011fu d\u0131\u015f g\u00f6r\u00fcn\u00fc\u015f (Ansicht) anlam\u0131na geliyordu. Bununla birlikte Platon, bu s\u00f6zc\u00fckle tamamen ola\u011fand\u0131\u015f\u0131 bir \u015feyi dayat\u0131r: Eidos, tam da fiziksel g\u00f6zle alg\u0131lanabilir olmayan ve hi\u00e7bir zaman al\u00adg\u0131lanamayacak olan \u015feyi adland\u0131r\u0131r. Fakat bu bile hi\u00e7bir \u015fekilde burada ola\u011fand\u0131\u015f\u0131 olan \u015feyin tam kapsam\u0131 de\u011fildir. \u00c7\u00fcnk\u00fc idea yaln\u0131zca fiziksel olarak g\u00f6r\u00fclebilir olan \u015feyin duyusal olmayan g\u00f6r\u00fcn\u00fcm\u00fcn\u00fc adland\u0131rmaz. G\u00f6r\u00fcn\u00fcm, idea, i\u015fitilebilir, tad al\u0131nabilir, dokunulabilir olan \u015feyde, her\u00adhangi bir bi\u00e7imde (bize) ge\u00e7i\u015fli olan her \u015feyde, \u00f6z\u00fc olu\u015f\u00adturan \u015feyi hem adland\u0131r\u0131r, hem de bizzat \u00f6z\u00fc olu\u015fturan \u015fey\u00addir. Platon’un bu ve ba\u015fka \u00f6rneklerde dile ve d\u00fc\u015f\u00fcnmeye dayatt\u0131\u011f\u0131 taleplerle k\u0131yasland\u0131\u011f\u0131nda, bizim \u015fimdi burada c\u00fcret etti\u011fimiz \u015fey, yani modern tekni\u011fin \u00f6z\u00fcn\u00fcn ad\u0131 ola\u00adrak ‘Gestell’ s\u00f6zc\u00fc\u011f\u00fcn\u00fcn kullan\u0131lmas\u0131, hemen hemen zarar\u00ads\u0131zd\u0131r. B\u00f6yle olsa bile, \u015fimdi talep edilen kullan\u0131m, daya- t\u0131c\u0131 bir \u015fey olarak kal\u0131r ve yanl\u0131\u015f anla\u015f\u0131lmaya a\u00e7\u0131kt\u0131r.<\/p>\n

\u00c7er\u00e7eveleme (Gestell), d\u00fczenleme tarz\u0131 i\u00e7erisinde real- olan\u0131n gizini el-alt\u0131nda-duran olarak a\u00e7mak i\u00e7in insana sal\u00add\u0131ran, yani insana meydan okuyan bu sald\u0131r\u0131n\u0131n biraraya toplay\u0131c\u0131s\u0131 anlam\u0131na gelir. \u00c7er\u00e7eveleme, modern tekni\u011fin \u00f6z\u00fcnde h\u00fck\u00fcm s\u00fcren ve bizzat teknik bir \u015fey olmayan gj- zini-a\u00e7man\u0131n tarz\u0131 anlam\u0131na gelir, \u00f6te yandan, eksen mili, piston ve ayg\u0131t kasas\u0131 gibi bize \u00e7ok tan\u0131d\u0131k gelen ve mon\u00adtaj dedi\u011fimiz \u015feyin standart par\u00e7alar\u0131 olan her \u015fey, teknik- olana (Technische) aittir. Bununla birlikte montaj\u0131n ken\u00addisi, yukar\u0131da an\u0131lan ana par\u00e7alarla birarada, teknik etkin\u00adlik alan\u0131 i\u00e7erisine d\u00fc\u015fer. Ve bu etkinlik, daima yaln\u0131zca \u00e7er\u00e7evelemenin meydan okumas\u0131na yan\u0131t verir; fakat hi\u00e7\u00adbir zaman \u00e7er\u00e7evelemenin kendisini kapsamaz veya meyda\u00adna getirmez.<\/p>\n

‘Ge-stell’ (\u00e7er\u00e7eveleme) ad\u0131 i\u00e7erisindeki ‘stellen’ (sal\u00add\u0131rmak) s\u00f6zc\u00fc\u011f\u00fc, yaln\u0131zca meydan okuma anlam\u0131na gelmez. Ayn\u0131 zamanda bu s\u00f6zc\u00fck, kendisinden \u00e7\u0131kt\u0131\u011f\u0131 ‘stellen’e ili\u015fkin bir ba\u015fka imay\u0131, yani poiesis anlam\u0131nda mevcut-olan (Anwesende) \u015feyin gizinden-\u00e7\u0131kmas\u0131na imk\u00e2n tan\u0131yan imal etme ve sunma (her- und dar-stellen) imas\u0131n\u0131 muhafaza etmelidir, \u00f6ne-\u00e7\u0131kan bu imal etme (herstellen) \u2014\u00f6rne\u011fin tap\u0131nak alan\u0131na bir heykelin dikilmesi\u2014 ve \u015fimdi s\u00f6z konusu olan meydan okuyucu d\u00fczenleme, asl\u0131nda fark\u00adl\u0131d\u0131rlar; fakat yine de onlar \u00f6zleri bak\u0131m\u0131ndan ba\u011f\u0131nt\u0131l\u0131 ka\u00adl\u0131rlar. Bunlar\u0131n her ikisi de gizini-a\u00e7man\u0131n, aletheia’n\u0131n tarzlar\u0131d\u0131r. \u00c7er\u00e7evelemede, bu gizinden-\u00e7\u0131kma olagelir; modern tekni\u011fin \u00e7al\u0131\u015fmas\u0131 da, bununla uyum i\u00e7erisinde, real-olan\u0131n gizini el-alt\u0131nda-duran olarak a\u00e7ar. Dolay\u0131s\u0131yla bu \u00e7al\u0131\u015fma ne yaln\u0131zca bir \u0130nsan\u00ee etkinliktir, ne de b\u00f6yle bir etkinlik i\u00e7erisinde salt bir ara\u00e7t\u0131r. Tekni\u011fin yaln\u0131zca ara\u00e7sal, yaln\u0131zca antropolojik tan\u0131m\u0131\/belirlenimi, bundan dolay\u0131 ilke bak\u0131m\u0131ndan dayanaks\u0131zd\u0131r. Ve bu ara\u00e7sal ta\u00adn\u0131m\/belirlenim, arkas\u0131nda duran bir metafiziksel veya din\u00adsel a\u00e7\u0131klamaya geri g\u00f6t\u00fcr\u00fclmekle tamamlanamaz.<\/p>\n

Bununla birlikte \u015furas\u0131 do\u011frudur ki, teknik \u00e7a\u011fda insa\u00adna, \u00f6zellikle \u00e7arp\u0131c\u0131 bir tarzda gizini-a\u00e7maya y\u00f6nelik ola\u00adrak meydan okunur. Bu gizini-a\u00e7ma, her \u015feyden \u00f6nce, ener\u00adjiyi el alt\u0131nda tutman\u0131n ana deposu olarak do\u011fayla ilgilidir. Buna g\u00f6re insan\u0131n d\u00fczenleyici tutum ve davran\u0131\u015f\u0131, ken\u00addisini ilk kez sa\u011f\u0131n do\u011fa biliminin ortaya \u00e7\u0131k\u0131\u015f\u0131nda ser\u00adgiler. Do\u011fa biliminin tasar\u0131mlama tarz\u0131, do\u011fay\u0131, kuvvetlerin hesaplanabilir bir birlikteli\u011fi olarak takip eder ve tuza\u011fa d\u00fc\u015f\u00fcr\u00fcr. Bu nedenle Yeni\u00e7a\u011f fizi\u011fi deneysel fizik de\u011fildir; \u00e7\u00fcnk\u00fc o ayg\u0131t\u0131 do\u011fan\u0131n soru\u015fturulmas\u0131na uygular. Daha \u00e7ok bunun tersi do\u011frudur. Asl\u0131nda zaten salt teori olarak fizik, do\u011fay\u0131 \u00f6nceden hesaplanabilir kuvvetlerin bir birlikteli\u011fi olarak kendisini sergileyecek \u015fekilde kurdu\u011fu i\u00e7in, fizik, kendi deneylerini tam da bu \u015fekilde kuruldu\u011funda do\u011fan\u0131n kendisini bildirip bildirmedi\u011fini ve nas\u0131l bildirdi\u011fini sor\u00adma amac\u0131yla d\u00fczenler.<\/p>\n

Oysa her\u015feye ra\u011fmen matematiksel do\u011fa bilimi modern teknikten hemen hemen ikiy\u00fcz y\u0131l \u00f6nce ortaya \u00e7\u0131kt\u0131. O hal\u00adde do\u011fa bilimi nas\u0131l olup da modern tekni\u011fin sald\u0131r\u0131s\u0131na u\u011fram\u0131\u015f ve onun hizmetine girmi\u015ftir? Olgular bunun tersi\u00adni s\u00f6yl\u00fcyorlar. Ku\u015fkusuz modern teknik, ancak sa\u011f\u0131n do\u011fa bilimi taraf\u0131ndan desteklenebildi\u011fi zaman i\u015flerlik kazan\u00adm\u0131\u015ft\u0131r. Kronolojik olarak bak\u0131ld\u0131\u011f\u0131nda bu do\u011frudur (richtig), tarihsel olarak d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde ise hakikate (wahre) uygun d\u00fc\u015fmez.<\/p>\n

Yeni\u00e7a\u011f fizi\u011finin do\u011fa teorisi yaln\u0131zca tekni\u011fe de\u011fil, fakat modern tekni\u011fin \u00f6z\u00fcne de giden yolu haz\u0131rlam\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc zaten fizikte, d\u00fczenleyici gizini-a\u00e7ma i\u00e7erisinde meydan okuyucu biraraya toplama h\u00fck\u00fcm s\u00fcrer. Fakat bu biraraya toplama, fizikte hen\u00fcz a\u00e7\u0131k\u00e7a g\u00f6r\u00fcn\u00fc\u015fe \u00e7\u0131kmaz. Yeni\u00e7a\u011f fizi\u011fi \u00e7er\u00e7evelemenin habercisidir, k\u00f6keni h\u00e2l\u00e2 bilinmeyen bir habercidir. Modern tekni\u011fin \u00f6z\u00fc, makine g\u00fcc\u00fcn\u00fcn icat edildi\u011fi, elektrotekni\u011fin en hareketli oldu\u011fu ve atom tekni\u011finin i\u015flerlik kazand\u0131\u011f\u0131 yerlerde bile, uzun bir s\u00fcre kendisini gizlemi\u015ftir.<\/p>\n

Yaln\u0131zca modern teknik de\u011fil, her mevcudiyete-\u00e7\u0131kan (Wesende)24 kendisini her yerde sonuna kadar gizlenmi\u015f tutar. Bununla birlikte, h\u00fck\u00fcm s\u00fcrmesi bak\u0131m\u0131ndan her \u015fey\u00adden \u00f6nce gelen \u015fey geriye kal\u0131r: En erken olan. Grek d\u00fc\u015f\u00fc\u00adn\u00fcrleri \u015funu s\u00f6ylediklerinde bunu zaten biliyorlard\u0131: Orta\u00adya \u00e7\u0131kma bak\u0131m\u0131ndan hakim olan daha erken gelen \u015fey, biz insanlara ancak sonradan a\u00e7\u0131k hale gelir. \u0130lksel olarak er\u00adken olan \u015fey, kendisini insana yaln\u0131zca en sonunda g\u00f6ste\u00adrir. Dolay\u0131s\u0131yla d\u00fc\u015f\u00fcnme alan\u0131nda ilksel olarak d\u00fc\u015f\u00fcn\u00fclen \u015feyin daha ilksel olan\u0131n\u0131 d\u00fc\u015f\u00fcnmeye y\u00f6nelten zorlu \u00e7aba, ge\u00e7mi\u015f olan \u015feyi yenileyip ihy\u00e2 etme \u015feklinde sa\u00e7ma bir istek de\u011fil, daha \u00e7ok erken olan \u015feyin gelmesi \u00f6n\u00fcnde hay\u00adret duymaya so\u011fukkanl\u0131 bir haz\u0131r olmad\u0131r.<\/p>\n

Kronolojik olarak s\u00f6ylenirse, Yeni\u00e7a\u011f do\u011fa bilimi 17. y\u00fczy\u0131lda ba\u015flar. Bunun tersine motor g\u00fcc\u00fcne dayal\u0131 teknik, ancak 18. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda geli\u015fir. Fakat kronolojik saptama bak\u0131m\u0131ndan sonra olan modern teknik, kendi i\u00e7eri\u00adsinde h\u00fck\u00fcm s\u00fcren \u00f6z\u00fcn bak\u0131\u015f a\u00e7\u0131s\u0131ndan tarihsel olarak daha \u00f6ncedir.<\/p>\n

Modern fizik kendisini giderek artan bir \u015fekilde kendi tasar\u0131mlama alan\u0131n\u0131n incelenip ara\u015ft\u0131r\u0131lamaz ve g\u00f6rselle\u015fti\u00adrilemez kalmas\u0131na teslim etmek zorunda olsa da, bu tesli\u00admiyet bir ara\u015ft\u0131rmac\u0131lar komitesi taraf\u0131ndan buyurulmam\u0131\u015f- t\u0131r. Modern fizi\u011fe, do\u011fan\u0131n el-alt\u0131nda-duran olarak d\u00fczen- lenebilirli\u011fini talep eden \u00e7er\u00e7evelemenin hakimiyeti tara\u00adf\u0131ndan meydan okunmu\u015ftur. Bu y\u00fczden fizik, son zamanlara kadar tek ba\u015f\u0131na standart olmu\u015f olan yaln\u0131zca nesnelere d\u00f6n\u00fck tasar\u0131mlamadan ne kadar kendisini geri \u00e7ekerse \u00e7ek\u00adsin, asla \u015fundan vazge\u00e7emeyecektir: Hesaplama arac\u0131l\u0131\u00ad\u011f\u0131yla saptanabilir olan do\u011fa, \u015fu veya bu bi\u00e7imde kendisini bildirir ve bir enformasyon sistemi olarak d\u00fczenlenebilir bir \u015fey olarak kal\u0131r. O halde bu sistem bir kez daha de\u011fi\u015f\u00admi\u015f olan bir nedensellikten hareketle belirlenir. Neden\u00adsellik, \u015fimdi ne bir \u00f6ne \u00e7\u0131kan vesile-olma karakterini, ne de causa efficient in tarz\u0131n\u0131 sergiler; nerede kald\u0131 ki causa formalis’in tarz\u0131n\u0131 sergilesin, \u00f6yle g\u00f6r\u00fcn\u00fcyor ki neden\u00adsellik, sanki ya e\u015fzamanl\u0131 olarak ya da art arda g\u00fcvence alt\u0131na al\u0131nmak zorunda olan el-alt\u0131nda-duranlar\u0131n bir bildi\u00adrilmesine \u2014meydan okunan bir bildirmeye\u2014 do\u011fru b\u00fcz\u00fc\u00adlerek k\u00fc\u00e7\u00fclmektedir. Heisenberg’in konferans\u0131n\u0131n olduk\u00e7a etkileyici bir tarzda betimledi\u011fi gitgide daha fazla teslim olma s\u00fcreci, bu b\u00fcz\u00fcl\u00fcp k\u00fc\u00e7\u00fclmeye kar\u015f\u0131l\u0131k gelir. (W. Hei- senberg, ‘Das Naturbild in der heutigen Physik’ (\u00c7a\u011fda\u015f Fizikte Doga): Die K\u00fcnste im technischen Zeitaiter i\u00e7in\u00adde, M\u00fcnchen 1954, s.43 ve devam\u0131.)<\/p>\n

Tekni\u011fe \u0130li\u015fkin Soru\u015fturma (1.B\u00f6l\u00fcm) | Martin Heidegger<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

A\u015fa\u011f\u0131da tekni\u011fi soru\u015fturuyoruz. Sormak, bir yol a\u00e7makt\u0131r. Bu nedenle her \u015feyden \u00f6nce yola dikkat etmek ve tek tek c\u00fcmle ve ba\u015fl\u0131klara tak\u0131l\u0131p kalmamak \u00f6\u011f\u00fctlenir. T\u00fcm d\u00fc\u00ad\u015f\u00fcnme yollar\u0131, az veya \u00e7ok fark\u0131na var\u0131labilir \u015fekilde, dil arac\u0131l\u0131\u011f\u0131yla ola\u011fand\u0131\u015f\u0131 bir tarzda, dil i\u00e7erisinden yol g\u00f6s\u00adterirler. Biz tekni\u011fe \u0130li\u015fkin bir soru\u015fturma yap\u0131yoruz ve o\u00adnunla serbest bir ba\u011f\u0131nt\u0131y\u0131 haz\u0131rlamak istiyoruz. […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[63],"tags":[],"class_list":{"0":"post-7146","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-martin-heidegger"},"yoast_head":"\nTekni\u011fe \u0130li\u015fkin Soru\u015fturma (1.B\u00f6l\u00fcm) | Martin Heidegger - 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\/16\/teknige-iliskin-sorusturma-1-bolum-martin-heidegger\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Tekni\u011fe \u0130li\u015fkin Soru\u015fturma (1.B\u00f6l\u00fcm) | Martin Heidegger\" \/>\n<meta property=\"og:description\" content=\"A\u015fa\u011f\u0131da tekni\u011fi soru\u015fturuyoruz. Sormak, bir yol a\u00e7makt\u0131r. Bu nedenle her \u015feyden \u00f6nce yola dikkat etmek ve tek tek c\u00fcmle ve ba\u015fl\u0131klara tak\u0131l\u0131p kalmamak \u00f6\u011f\u00fctlenir. T\u00fcm d\u00fc\u00ad\u015f\u00fcnme yollar\u0131, az veya \u00e7ok fark\u0131na var\u0131labilir \u015fekilde, dil arac\u0131l\u0131\u011f\u0131yla ola\u011fand\u0131\u015f\u0131 bir tarzda, dil i\u00e7erisinden yol g\u00f6s\u00adterirler. Biz tekni\u011fe \u0130li\u015fkin bir soru\u015fturma yap\u0131yoruz ve o\u00adnunla serbest bir ba\u011f\u0131nt\u0131y\u0131 haz\u0131rlamak istiyoruz. 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Sormak, bir yol a\u00e7makt\u0131r. Bu nedenle her \u015feyden \u00f6nce yola dikkat etmek ve tek tek c\u00fcmle ve ba\u015fl\u0131klara tak\u0131l\u0131p kalmamak \u00f6\u011f\u00fctlenir. T\u00fcm d\u00fc\u00ad\u015f\u00fcnme yollar\u0131, az veya \u00e7ok fark\u0131na var\u0131labilir \u015fekilde, dil arac\u0131l\u0131\u011f\u0131yla ola\u011fand\u0131\u015f\u0131 bir tarzda, dil i\u00e7erisinden yol g\u00f6s\u00adterirler. Biz tekni\u011fe \u0130li\u015fkin bir soru\u015fturma yap\u0131yoruz ve o\u00adnunla serbest bir ba\u011f\u0131nt\u0131y\u0131 haz\u0131rlamak istiyoruz. 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