{"id":7147,"date":"2018-08-16T14:34:56","date_gmt":"2018-08-16T11:34:56","guid":{"rendered":"http:\/\/localhost\/wordpress\/2018\/08\/16\/teknige-iliskin-sorusturma-2-bolum-martin-heidegger\/"},"modified":"2024-04-27T06:40:19","modified_gmt":"2024-04-27T03:40:19","slug":"teknige-iliskin-sorusturma-2-bolum-martin-heidegger","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2018\/08\/16\/teknige-iliskin-sorusturma-2-bolum-martin-heidegger\/","title":{"rendered":"Tekni\u011fe \u0130li\u015fkin Soru\u015fturma (2.B\u00f6l\u00fcm) | Martin Heidegger"},"content":{"rendered":"

\"\"Modern tekni\u011fin \u00f6z\u00fc \u00e7er\u00e7evelemede yatt\u0131\u011f\u0131 i\u00e7in, mo\u00addern teknik sa\u011f\u0131n do\u011fa bilimini kullanmak zorundad\u0131r. Ma\u00addem tekni\u011fin bunu yapmas\u0131yla modern tekni\u011fin uygula\u00admal\u0131 do\u011fa bilimi oldu\u011fu \u015feklinde aldat\u0131c\u0131 bir g\u00f6r\u00fcnt\u00fc orta\u00adya \u00e7\u0131kmaktad\u0131r. Bu aldat\u0131c\u0131 g\u00f6r\u00fcnt\u00fc, hem modern bilimin \u00f6zsel k\u00f6keni hem de asl\u0131nda modern tekni\u011fin \u00f6z\u00fc soru\u015f\u00adturma arac\u0131l\u0131\u011f\u0131yla tam uygun bir bi\u00e7imde ortaya \u00e7\u0131kar\u0131lma\u00add\u0131k\u00e7a ancak, kendisini s\u00fcrd\u00fcrebilir.<\/p>\n

Biz tekni\u011fi, onun \u00f6z\u00fcyle ba\u011f\u0131nt\u0131m\u0131z\u0131 ayd\u0131nl\u0131\u011fa \u00e7\u0131karmak i\u00e7in soru\u015fturuyoruz. Modern tekni\u011fin \u00f6z\u00fc, bizim \u00e7er\u00e7eve\u00adleme dedi\u011fimiz \u015feyde kendisini g\u00f6sterir. Fakat yaln\u0131zca buna i\u015faret etmek, e\u011fer yan\u0131t vermek hakk\u0131nda soru soru\u00adlan \u015feyin \u00f6z\u00fcne tekab\u00fcl anlam\u0131nda kar\u015f\u0131l\u0131k vermek de\u00admekse, tekni\u011fe ili\u015fkin soruya h\u00e2l\u00e2 hi\u00e7bir \u015fekilde yan\u0131t vermek de\u011fildir.<\/p>\n

\u015eimdi bir ad\u0131m daha ileri at\u0131p \u00e7er\u00e7evelemenin kendisi\u00adnin \u00e7er\u00e7eveleme olarak ne oldu\u011fu hakk\u0131nda d\u00fc\u015f\u00fcn\u00fcrsek, kendimizi nerede buluruz? \u00c7er\u00e7eveleme, teknik bir \u015fey, makine d\u00fczeninde bir \u015fey de\u011fildir. O, varolan\u0131n el-alt\u0131nda- duran olarak kendisinin gizini-a\u00e7ma tarz\u0131d\u0131r. Yeniden sora\u00adl\u0131m: Bu gizini-a\u00e7ma, t\u00fcm \u0130nsan\u00ee yap\u0131p etmelerin \u00f6tesinde bir yerde mi olup bitmektedir? Hay\u0131r. Fakat gizini-a\u00e7ma, ne m\u00fcnhas\u0131ran insan\u0131n i\u00e7inde ne de esasen insan arac\u0131l\u0131\u00ad\u011f\u0131yla olup biter.<\/p>\n

\u00c7er\u00e7eveleme, insana sald\u0131ran ve insan\u0131, d\u00fczenleme tar\u00adz\u0131nda el-alt\u0131nda duran olarak real-olan\u0131n gizini-a\u00e7ma konu\u00admuna yerle\u015ftiren sald\u0131r\u0131ya ait olan bir biraraya toplay\u0131c\u0131\u00add\u0131r. Bu \u015fekilde meydan okunan biri olarak \u0130nsan, \u00e7er\u00e7eve\u00adlemenin \u00f6zsel alan\u0131 i\u00e7erisinde durur, insan hi\u00e7bir zaman \u00e7er\u00e7evelemeyle yaln\u0131zca sonradan bir ba\u011f\u0131nt\u0131ya girmez. Bu y\u00fczden tekni\u011fin \u00f6z\u00fcyle bir ba\u011f\u0131nt\u0131ya nas\u0131l ula\u015faca\u011f\u0131\u00adm\u0131z sorusu, bu \u015fekilde soruldu\u011funda, daima \u00e7ok ge\u00e7 kalm\u0131\u015f bir soru olur. Fakat bizim, kendimizi, ger\u00e7ekten kamusal veya \u00f6zel olsun her yerde etkinliklerine \u00e7er\u00e7eveleme tara\u00adf\u0131ndan meydan okunan kimseler olarak deneyimleyip dene- yimlemedi\u011fimiz sorusu, hi\u00e7bir zaman ge\u00e7 kalm\u0131\u015f bir soru de\u011fildir. Hepsinden \u00f6nce \u00e7er\u00e7evelemenin kendisinin mev- cudiyete-\u00e7\u0131kt\u0131\u011f\u0131 (west) yere girip giremeyece\u011fimiz ve bu yere m\u00fcnhas\u0131ran nas\u0131l girece\u011fimiz sorusu da, asla ge\u00e7 kal\u00adm\u0131\u015f bir soru de\u011fildir.<\/p>\n

Modern tekni\u011fin \u00f6z\u00fc, az \u00e7ok farkl\u0131 bir \u015fekilde real-ola- n\u0131n her yerde el-alt\u0131nda-duran haline geldi\u011fi bu gizini-a\u00e7- man\u0131n yoluna \u0130nsan\u0131 sokar. ‘Bir yola sokmak\/ta\u015f\u0131mak’ (auf einen Weg bringen), g\u00fcnl\u00fck dilimizde yollamak (schicken) anlam\u0131na gelir. Biz insan\u0131 \u0130lk kez bir gizini-a\u00e7ma yoluna sokan\/ta\u015f\u0131yan bu ‘biraraya toplayan yollama’y\u0131 (versam- melnde Schicken), kader (Geschick)25 diye adland\u0131raca\u011f\u0131z. Bu kaderden hareketle t\u00fcm tarihin (Geschichte) \u00f6z\u00fc belirlenir. Tarih ne yaln\u0131zca tarih yaz\u0131c\u0131l\u0131\u011f\u0131n\u0131n (His-torie) nesnesidir, ne de yaln\u0131zca \u0130nsan\u00ee-etkinli\u011fin ger\u00e7ekle\u015fme\u00adsidir. (Kar\u015f: Vom Wesen der Wahrheit (Hakikatin \u00f6z\u00fc), 1930, ilk bask\u0131s\u0131 1943’te yap\u0131lm\u0131\u015ft\u0131r, s.16 ve devam\u0131.)26 Ve ancak nesnelle\u015ftirici tasar\u0131mlaman\u0131n yoluna giren kaderdir ki, tarihsel-olan\u0131 (Geschichtliche), tarih yaz\u0131c\u0131l\u0131\u011f\u0131n\u0131n, yani bir bilimin nesnesi olarak n\u00fcfuz edilebilir k\u0131lar ve bu temelde tarihsel-olan\u0131n tarih yaz\u0131c\u0131l\u0131\u011f\u0131 taraf\u0131ndan kayde\u00addilen \u015feyle (Historische) halihaz\u0131rdaki e\u015fitlenmesini m\u00fcm\u00adk\u00fcn k\u0131lar.<\/p>\n

\u00c7er\u00e7eveleme, d\u00fczenlemeye y\u00f6nelik bir meydan okuma olarak, gizini-a\u00e7man\u0131n bir tarz\u0131na yollar. \u00c7er\u00e7eveleme, gi- zini-a\u00e7man\u0131n her tarz\u0131 gibi, kaderin bir takdiridir (eine Schickung des Geschicktes), \u00f6ne-\u00e7\u0131kma (Her-vor-bringen), poiesis de, bu anlamda bir kaderdir. Varolan \u015feyin gizin- den-\u00e7\u0131kmas\u0131, daima, gizini-a\u00e7man\u0131n bir yoluna girer. Gizini- a\u00e7man\u0131n kaderi, daima, insan \u00fczerinde tamamen hakimdir. Fakat bu kader, asla, zorlay\u0131c\u0131 olan bir eli kolu ba\u011flanm\u0131\u015f- l\u0131k de\u011fildir. \u00c7\u00fcnk\u00fc insan ancak kaderin alan\u0131na ait oldu\u011fu ve yaln\u0131zca itaat etmeye (H\u00f6riger) zorlanan biri de\u011fil, din\u00adleyen ve i\u015fiten biri (H\u00f6render) haline geldi\u011fi \u00f6l\u00e7\u00fcde tam da \u00f6zg\u00fcr (frei) hale gelir.<\/p>\n

\u00f6zg\u00fcrl\u00fc\u011f\u00fcn \u00f6z\u00fc, k\u00f6keni bak\u0131m\u0131ndan, iradeyle veya \u0130n\u00adsan\u00ee iradenin nedenselli\u011fiyle ba\u011flant\u0131l\u0131 de\u011fildir.<\/p>\n

\u00f6zg\u00fcrl\u00fck (Freiheit,), a\u00e7\u0131k hale gelmi\u015f ve ayd\u0131nlanm\u0131\u015f, ya\u00adni gizi-a\u00e7\u0131lm\u0131\u015f olan anlam\u0131nda serbest kalm\u0131\u015f olan\u0131 (Freie) y\u00f6netir28 \u00f6zg\u00fcrl\u00fck, gizini-a\u00e7man\u0131n, yani hakikatin olup bitmesiyle en yak\u0131n ve en i\u00e7li d\u0131\u015fl\u0131 akrabal\u0131k \u0130\u00e7erisinde durur. Her a\u00e7\u0131\u011fa-\u00e7\u0131kma, bir s\u0131\u011f\u0131nma ve bir gizlenme i\u00e7e\u00adrisine aittir. Serbestle\u015fip \u00f6zg\u00fcrle\u015fen \u015fey, \u2014giz\u2014, gizlen\u00admi\u015ftir ve daima kendisini gizlemektedir. Her gizini-a\u00e7ma, serbest kalm\u0131\u015f olandan \u00e7\u0131kar, serbest kalm\u0131\u015f olana do\u011fru gider ve serbest kalm\u0131\u015f olana y\u00f6nelir. Serbest kalm\u0131\u015f ola\u00adn\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc ne k\u00f6steksiz bir keyfiliktir, ne de salt yasa\u00adlar\u0131n zorlamas\u0131ndan olu\u015fur, \u00f6zg\u00fcrl\u00fck, ayd\u0131nl\u0131\u011fa a\u00e7\u0131lan bir yolda gizleyen \u015feydir. Onun ayd\u0131nlatmas\u0131 i\u00e7inde t\u00fcm haki\u00adkatiyle mevcudiyete-\u00e7\u0131kan \u015feyi \u00f6rten \u00f6rt\u00fc par\u0131ldar ve \u00f6r\u00adt\u00fcn\u00fcn \u00f6rten \u015fey olarak g\u00f6r\u00fcnme imk\u00e2n\u0131 do\u011far, \u00f6zg\u00fcrl\u00fck, herhangi bir verili zamanda bir gizini-a\u00e7man\u0131n kendi yo\u00adluna girmesini ba\u015flatan kaderin alan\u0131d\u0131r.<\/p>\n

Modern tekni\u011fin \u00f6z\u00fc, \u00e7er\u00e7evelemede yatar. \u00c7er\u00e7evele\u00adme, gizini-a\u00e7man\u0131n kaderi i\u00e7erisine aittir. Bu c\u00fcmleler bi\u00adzim olduk\u00e7a s\u0131k i\u015fitti\u011fimiz konu\u015fmalardan, yani kaderin de\u00ad\u011fi\u015ftirilmez bir gidi\u015fat\u0131n ka\u00e7\u0131n\u0131lmazl\u0131\u011f\u0131 anlam\u0131na geldi\u011fi \u00e7a\u011f\u0131m\u0131zda tekni\u011fin \u00e7a\u011f\u0131m\u0131z\u0131n kaderi oldu\u011fu \u015feklindeki ko\u00adnu\u015fmalardan farkl\u0131 bir \u015fey ifade ederler.<\/p>\n

Fakat tekni\u011fin \u00f6z\u00fcn\u00fc irdeledi\u011fimizde, \u00e7er\u00e7evelemeyi, gizini-a\u00e7man\u0131n bir kaderi olarak deneyimleriz. Biz zaten bu tarzda, kaderin serbest bo\u015flu\u011fu i\u00e7erisinde bar\u0131nmaktay\u0131z. B\u00f6yle bir kader hi\u00e7bir \u015fekilde, bizi, tekni\u011fi k\u00f6r\u00fck\u00f6r\u00fcne kullanmaya veya \u015fu da ayn\u0131 kap\u0131ya \u00e7\u0131kar ki, tekni\u011fe kar\u015f\u0131 \u00e7aresizce isyan edip onu \u015feytan\u0131n i\u015fi olarak l\u00e2netlemeye sersemletici bir zorlanma i\u00e7erisine hapsetmez. Tam ter\u00adsine, kendimizi bir kez tekni\u011fin \u00f6z\u00fcne a\u00e7\u0131k\u00e7a a\u00e7t\u0131\u011f\u0131m\u0131zda, kendimizi beklenmedik bir \u015fekilde \u00f6zg\u00fcrle\u015ftirici bir ta\u00adlebe girmi\u015f buluruz.<\/p>\n

Tekni\u011fin \u00f6z\u00fc \u00e7er\u00e7evelemede yatar. Onun h\u00fck\u00fcm s\u00fcrmesi kaderin i\u00e7erisine aittir. Herhangi bir verili zamanda kader insan\u0131 gizini-a\u00e7man\u0131n bir yoluna soktu\u011fu i\u00e7in, bu \u015fekilde yolda olan \u0130nsan, d\u00fczenleme i\u00e7erisinde gizi-a\u00e7\u0131lan \u015feyi iz\u00adleme ve ona do\u011fru y\u00fcr\u00fcme ve b\u00fct\u00fcn standartlar\u0131n\u0131 bu te\u00admelde \u00e7\u0131karsama imk\u00e2n\u0131n\u0131n k\u0131y\u0131s\u0131na s\u00fcrekli olarak yakla\u015f\u00admaktad\u0131r. Bu sayede \u015fu di\u011fer imk\u00e2n\u0131n \u00f6n\u00fc kapan\u0131r: \u0130nsan\u0131n kendi \u00f6z\u00fc olarak gizini-a\u00e7maya gereksinim duydu\u011fu aidi\u00adyeti deneyimleyebilmesi i\u00e7in, gizinden-\u00e7\u0131km\u0131\u015f olan \u015feyin \u00f6z\u00fcne ve onun gizinden-\u00e7\u0131kmas\u0131na insan\u0131n derhal ilksel olarak dahil olmas\u0131 imk\u00e2n\u0131.<\/p>\n

Bu imk\u00e2nlar aras\u0131na yerle\u015ftirilmi\u015f olan insan, kaderden hareketle tehlikeye at\u0131lm\u0131\u015ft\u0131r. Gizini-a\u00e7man\u0131n kaderi, tarz\u00adlar\u0131n\u0131n her birinde bu \u015fekildedir ve zorunlu olarak tehlike- ‘dir (Gefahr).<\/p>\n

Gizini-a\u00e7man\u0131n kaderi hangi tarzda h\u00fck\u00fcm s\u00fcrerse s\u00fcr\u00ads\u00fcn, varolan her\u015feyin herhangi bir verili zamanda kendisi\u00adni i\u00e7erisinde g\u00f6sterdi\u011fi gizinden-\u00e7\u0131kma, insan\u0131n gizinden- \u00e7\u0131km\u0131\u015f olandan korkuya kap\u0131labilmesi ve gizinden-\u00e7\u0131km\u0131\u015f olan\u0131 yanl\u0131\u015f yorumlayabilmesi tehlikesini bar\u0131nd\u0131r\u0131r. Bu y\u00fczden mevcut olan her \u015feyin bir neden-etki (eser) birlik\u00adteli\u011fi \u0131\u015f\u0131\u011f\u0131nda kendisini sergiledi\u011fi yerde, tanr\u0131 bile, tasar\u0131msal d\u00fc\u015f\u00fcnmeye g\u00f6re, y\u00fcksek ve kutsal olan her \u015feyi ve mesafesinin gizemlili\u011fini kaybedebilir. Tanr\u0131, nedensel\u00adli\u011fin \u0131\u015f\u0131\u011f\u0131nda bir neden d\u00fczeyine, causa efficiens d\u00fczeyi\u00adne g\u00f6m\u00fclebilir. O halde tanr\u0131, teolojide bile, filozoflar\u0131n tanr\u0131s\u0131, yani gizinden-\u00e7\u0131km\u0131\u015f ve gizlenmi\u015f-olan\u0131 yap\u0131p et\u00admenin nedenselli\u011fi \u00e7er\u00e7evesinde, fakat bu nedenselli\u011fin \u00f6zsel k\u00f6kenini hi\u00e7 irdelemeden tan\u0131mlayan filozoflar\u0131n tanr\u0131s\u0131 haline gelir.<\/p>\n

Benzer bir \u015fekilde, do\u011fan\u0131n kendisini kuvvetlerin etki\u00adlerinin hesaplanabilir bir ba\u011flam\u0131 olarak sundu\u011fu gizin- den-\u00e7\u0131kma, asl\u0131nda do\u011fru (richtig) saptamalara izin verebi\u00adlir; fakat tam da bu ba\u015far\u0131lar sayesinde do\u011fru-olan (Rich- tige) her\u015feyin ortas\u0131nda hakikat-olan\u0131n (Wahre) geri \u00e7ekil\u00admesi tehlikesi kalabilir.<\/p>\n

Gizini-a\u00e7man\u0131n kaderi, kendinde yaln\u0131zca herhangi bir tehlike de\u011fil, fakat bizzat tehlike olarak tehlikedir.<\/p>\n

Bununla birlikte kader, \u00e7er\u00e7eveleme tarz\u0131 i\u00e7erisinde h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fcnde, o en y\u00fcksek tehlike olur. Bu tehlike kendisini bize iki bi\u00e7imde g\u00f6sterir. Gizinden-\u00e7\u0131km\u0131\u015f-olan- \u015fey, insan\u0131 nesne olarak de\u011fil de fakat daha \u00e7ok m\u00fcnhas\u0131\u00adran el-alt\u0131nda-duran olarak ilgilendirir ilgilendirmez ve in\u00adsan nesnesizli\u011fin ortas\u0131nda yaln\u0131zca el-alt\u0131nda-duran\u0131n d\u00fc\u00adzenleyicisi olur olmaz, ayn\u0131 insan d\u00fc\u015f\u00fc\u015f\u00fcn en u\u00e7 noktas\u0131na iner; yani insan kendisinin el-alt\u0131nda-duran olarak ele al\u0131\u00adnaca\u011f\u0131 noktaya iner. Bu arada tam da b\u00f6yle tehdit edilen biri olarak insan, kendisini yery\u00fcz\u00fcn\u00fcn efendisi konumuna y\u00fckseltir. B\u00f6ylece insan\u0131n kar\u015f\u0131 kar\u015f\u0131ya kald\u0131\u011f\u0131 her \u015feyin yaln\u0131zca insan\u0131n \u00fcr\u00fcn\u00fc oldu\u011fu \u00f6l\u00e7\u00fcde mevcut oldu\u011funa ili\u015fkin yan\u0131lt\u0131c\u0131 izlenim yayg\u0131nl\u0131k kazan\u0131r. Bu yan\u0131lt\u0131c\u0131 iz\u00adlenim, s\u0131ras\u0131 geldi\u011finde nihai bir aldanmay\u0131 do\u011furur: insan, her yerde ve daima yaln\u0131zca kendisiyle kar\u015f\u0131la\u015f\u0131rm\u0131\u015f gibi g\u00f6r\u00fcn\u00fcr. Heisenberg, tamamen hakl\u0131 olarak, real-olan\u0131n kendisini \u00e7a\u011fda\u015f insana bu tarzda sunmak zorunda oldu\u011fu\u00adna i\u015faret etmi\u015ftir. (‘Das Naturbild…’, a.g.e., s. 60 ve deva\u00adm\u0131.) Bununla birlikte insan bug\u00fcn art\u0131k hi\u00e7bir yerde ken\u00addisiyle, yani kendi \u00f6z\u00fcyle kar\u015f\u0131la\u015famaz. insan \u00e7er\u00e7evele\u00admenin meydan okumas\u0131na \u00f6yle kesin bir \u015fekilde e\u015flik eder k\u0130, o \u00e7er\u00e7evelemeyi bir iddia olarak kavramaz, kendisini kendisine s\u00f6z y\u00f6neltilen biri olarak g\u00f6remez ve bu y\u00fczden de kendi \u00f6z\u00fcnden hareketle bir tembihleme veya hitap etme alan\u0131 i\u00e7erisinde hangi bak\u0131mdan d\u0131\u015far\u0131-\u00e7\u0131kt\u0131\u011f\u0131n\u0131 (ek- sistiert; mevcut oldu\u011funu, varoldu\u011funu) hi\u00e7bir \u015fekilde \u0130\u015fitmez ve b\u00f6ylelikle asla yaln\u0131zca kendisiyle kar\u015f\u0131la\u015fma imk\u00e2n\u0131 bulamaz.<\/p>\n

Fakat \u00e7er\u00e7eveleme insan\u0131 yaln\u0131zca kendisiyle ve varo\u00adlan her \u015feyle ba\u011f\u0131nt\u0131s\u0131 i\u00e7erisinde tehlikeye atmaz. Bir ka\u00adder olarak \u00e7er\u00e7eveleme, insan\u0131 bir d\u00fczenleme olan gizini- a\u00e7ma t\u00fcr\u00fcne s\u00fcrg\u00fcn eder. Bu d\u00fczenlemenin h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc yerde, \u00e7er\u00e7eveleme, gizini-a\u00e7man\u0131n ba\u015fka her imk\u00e2n\u0131n\u0131 de\u00adfeder. Her \u015feyden \u00f6nce \u00e7er\u00e7eveleme, poiesis anlam\u0131nda mevcut olan \u015feye g\u00f6r\u00fcn\u00fc\u015fe-\u00e7\u0131kma imk\u00e2n\u0131 veren gizini-a\u00e7- may\u0131 gizler. Bu di\u011fer gizini-a\u00e7ma ile kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda, meydan okuyucu sald\u0131r\u0131, insan\u0131 varolan \u015feyle hem \u00e7at\u0131\u015fk\u0131l\u0131 hem de kat\u0131 bir \u015fekilde d\u00fczenlenmi\u015f bir ba\u011f\u0131nt\u0131ya do\u011fru s\u00fcr\u00fckler. \u00c7er\u00e7evelemenin h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc yerde, el-alt\u0131nda- duran\u0131n d\u00fczene sokulmas\u0131 ve g\u00fcvenceye al\u0131nmas\u0131, her gi- zini-a\u00e7maya damgas\u0131n\u0131 basar. Bu d\u00fczene sokma ve g\u00fcven\u00adceye alma, art\u0131k kendilerinin temel karakteristiklerinin g\u00f6\u00adr\u00fcnmesine de imk\u00e2n tan\u0131mazlar.<\/p>\n

Bu y\u00fczden meydan okuyucu \u00e7er\u00e7eveleme, yaln\u0131zca gizini-a\u00e7man\u0131n, \u00f6ne-\u00e7\u0131kman\u0131n (Her-vor-bringen) \u00f6nceki bir tarz\u0131n\u0131 gizlemez; fakat bizzat gizini-a\u00e7man\u0131n kendisini ve onunla birlikte i\u00e7erisinde gizinden-\u00e7\u0131kman\u0131n, yani Haki\u00adkatin vuku buldu\u011fu \u015feyi de gizler.<\/p>\n

\u00c7er\u00e7eveleme, Hakikatin par\u0131ldamas\u0131n\u0131 ve h\u00fck\u00fcm s\u00fcrme\u00adsini engeller. D\u00fczenlemeye yollayan kader, bunun sonucu olarak, en u\u00e7 tehlikedir. Tehlikeli olan \u015fey teknik de\u011fil\u00addir. Tekni\u011fin k\u00f6t\u00fc cinleri yoktur, fakat buna kar\u015f\u0131l\u0131k onun \u00f6z\u00fcn\u00fcn gizi vard\u0131r. Tekni\u011fin \u00f6z\u00fc, gizini-a\u00e7man\u0131n bir kaderi olarak tehlikedir. ‘\u00c7er\u00e7eveleme’ s\u00f6zc\u00fc\u011f\u00fcn\u00fcn d\u00f6n\u00fc\u015f\u00fcme u\u011f\u00adram\u0131\u015f anlam\u0131, e\u011fer \u00e7er\u00e7evelemeyi kader ve tehlike anla\u00adm\u0131nda d\u00fc\u015f\u00fcn\u00fcrsek, belki art\u0131k bize biraz daha bildik hale gelecektir.<\/p>\n

\u0130nsana y\u00f6nelik tehdit, ilk elde, tekni\u011fin potansiyel ola\u00adrak \u00f6ld\u00fcr\u00fcc\u00fc makinelerinden ve ayg\u0131tlar\u0131ndan gelmez. Esas tehdit, insan\u0131 zaten kendi \u00f6z\u00fc i\u00e7erisinde etkisi alt\u0131na al\u00adm\u0131\u015ft\u0131r. \u00c7er\u00e7evelemenin h\u00fck\u00fcmranl\u0131\u011f\u0131, insan\u0131, daha k\u00f6ken- sel bir gizini-a\u00e7maya girmenin ve b\u00f6ylece daha ilksel bir hakikatin \u00e7a\u011fr\u0131s\u0131n\u0131 deneyimlemenin insana men edilebil\u00admesi imk\u00e2n\u0131yla tehdit eder.<\/p>\n

\u00f6yleyse \u00e7er\u00e7evelemenin h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc yerde, en y\u00fck\u00adsek anlamda tehlike vard\u0131r.
\n‘Was das Gefahr ist, w\u00e2chst das Rettende auch.’<\/p>\n

H\u00f6lderlin’in bu s\u00f6zleri hakk\u0131nda \u00f6zenle d\u00fc\u015f\u00fcnelim. ‘Korumak’ (retten) ne anlama gelir? Al\u0131\u015f\u0131lageldi\u011fi \u00fczere, onun \u015fu anlama geldi\u011fini d\u00fc\u015f\u00fcn\u00fcr\u00fcz: Mahvedilme tehdidi alt\u0131nda olan bir \u015feyi, onu \u00f6nceki devam edegeli\u015fi i\u00e7erisin\u00adde g\u00fcvenceye almak maksad\u0131yla s\u0131ms\u0131k\u0131 tutmak.31 Fakat ‘korumak’ fiili daha fazlas\u0131n\u0131 ifade eder: ‘Korumak’ \u015fudur da: \u00f6z\u00fc ilk kez kendi sahici g\u00f6r\u00fcn\u00fc\u015f\u00fc i\u00e7erisine sokmak \u0130\u00e7in, bir \u015feyi g\u00f6t\u00fcr\u00fcp kendi i\u00e7erisine koymak. E\u011fer tek\u00adni\u011fin \u00f6z\u00fc, \u00e7er\u00e7eveleme, en u\u00e7 tehlikeyse ve H\u00f6lderlin’in s\u00f6zleri Hakikati ifade ediyorsa, bu durumda \u00e7er\u00e7eveleme\u00adnin h\u00fck\u00fcmranl\u0131\u011f\u0131 yaln\u0131zca her gizini-a\u00e7man\u0131n ayd\u0131nlat\u0131lma\u00ads\u0131n\u0131, Hakikatin g\u00f6r\u00fcnmesini engellemede kendisini t\u00fckete- mez. Daha \u00e7ok tam da tekni\u011fin \u00f6z\u00fc, koruyucu g\u00fcc\u00fcn serpi\u00adlip geli\u015fmesini kendi i\u00e7erisinde bar\u0131nd\u0131rmal\u0131d\u0131r. Fakat bu takdirde \u00e7er\u00e7evelemenin gizini-a\u00e7man\u0131n bir kaderi olarak ne oldu\u011funa tamuygun bir bak\u0131\u015f, koruyucu g\u00fcc\u00fc, ortaya \u00e7\u0131\u00adk\u0131\u015f\u0131nda g\u00f6r\u00fcn\u00fc\u015fe \u00e7\u0131karamaz m\u0131?<\/p>\n

Tehlikenin oldu\u011fu yerde koruyucu g\u00fc\u00e7 de hangi bak\u0131m\u00addan serpilip geli\u015fir? Bir \u015fey nerede serpilip geli\u015firse ora\u00adda k\u00f6k salar ve oradan g\u00fcrle\u015fip b\u00fcy\u00fcr. Hem k\u00f6k salma hem de g\u00fcrle\u015fip b\u00fcy\u00fcme, gizlilik i\u00e7erisinde ve sessizce ve kendi zaman\u0131 i\u00e7erisinde olup biter. Fakat \u015fairin s\u00f6zlerine g\u00f6re, tehlikenin oldu\u011fu yerde koruyucu g\u00fcc\u00fc dolay\u0131ms\u0131z ve haz\u0131rl\u0131ks\u0131z bir \u015fekilde ele ge\u00e7irebilece\u011fimizi bekleme hakk\u0131na hi\u00e7 mi hi\u00e7 sahip de\u011filiz. Bundan dolay\u0131 biz \u015fimdi \u00f6ncelikle en u\u00e7 tehlikenin bulundu\u011fu yerde bile, \u00e7er\u00e7e\u00advelemenin h\u00fck\u00fcm s\u00fcrmesinde bile, koruyucu g\u00fcc\u00fcn en derin \u015fekilde hangi istikamette k\u00f6k sald\u0131\u011f\u0131n\u0131 ve hangi is\u00adtikametten g\u00fcrle\u015fip b\u00fcy\u00fcd\u00fc\u011f\u00fcn\u00fc irdelemeliyiz. Bunu irde\u00adlemek i\u00e7in yolumuzda son bir ad\u0131m atarak, daha da a\u00e7\u0131k bir g\u00f6zle tehlikeye bakmak zorunludur. Buna uygun olarak bir kez daha tekni\u011fi soru\u015fturmal\u0131y\u0131z. \u00c7\u00fcnk\u00fc koruyucu g\u00fcc\u00fcn tekni\u011fin \u00f6z\u00fcnde k\u00f6k sald\u0131\u011f\u0131n\u0131 ve g\u00fcrle\u015fip b\u00fcy\u00fcd\u00fc\u011f\u00fcn\u00fc s\u00f6yledik.<\/p>\n

Fakat ‘\u00f6z’\u00fcn hangi anlam\u0131nda \u00e7er\u00e7evelemenin ger\u00e7ekten tekni\u011fin \u00f6z\u00fc oldu\u011funu irdelemedik\u00e7e, koruyucu g\u00fcc\u00fc tek\u00adni\u011fin \u00f6z\u00fc i\u00e7erisinde nas\u0131l g\u00f6rece\u011fiz?<\/p>\n

\u015eimdiye kadar ‘\u00f6z’ s\u00f6zc\u00fc\u011f\u00fcn\u00fc yayg\u0131n anlam\u0131 i\u00e7erisinde anlad\u0131k. Felsefenin akademik dili i\u00e7erisinde ‘\u00f6z’. bir \u015feyin oldu\u011fu \u015fey (was, etwas ist) anlam\u0131na gelir; Latincesiyle: quid. Quidditas, neli\u011fe (Washeit), \u00f6ze ili\u015fkin soruya yan\u0131t verir, \u00f6rne\u011fin t\u00fcm a\u011fa\u00e7 t\u00fcrlerine, me\u015feye, kay\u0131na, g\u00fcrgene, \u00e7ama n\u00fcfuz eden \u015fey, ayn\u0131 ‘a\u011fa\u00e7l\u0131k’t\u0131r. T\u00fcm ger\u00e7ek ve m\u00fcm\u00adk\u00fcn a\u011fa\u00e7lar, bu kapsay\u0131c\u0131 cins \u2014’t\u00fcmel’\u2014 alt\u0131na girerler. O halde tekni\u011fin \u00f6z\u00fc, \u00e7er\u00e7eveleme, teknik-olan her \u015feyin or\u00adtak cinsi midir? Durum bu olsayd\u0131, o halde buharl\u0131 t\u00fcrbin, radyo vericisi, siklotron, bunlar\u0131n her biri, bir \u00e7er\u00e7eve\u00adleme olurlard\u0131. Fakat ‘\u00e7er\u00e7eveleme’ s\u00f6zc\u00fc\u011f\u00fc burada bir \u00e2let veya herhangi t\u00fcrden bir ayg\u0131t anlam\u0131na gelmez. \u00c7er\u00ad\u00e7eveleme bu t\u00fcr kullan\u0131m kaynaklar\u0131n\u0131n genel kavram\u0131 anlam\u0131na daha da az gelir. Makineler ve ayg\u0131tlar, t\u0131pk\u0131 ku\u00admanda paneli \u00f6n\u00fcnde duran adam ve proje dairesindeki m\u00fc\u00adhendis gibi, \u00e7er\u00e7evelemenin durumlar\u0131 ve t\u00fcrleridir. Asl\u0131n\u00adda bunlar\u0131n her biri kendi tarz\u0131nda, stok olarak, el-alt\u0131nda- duran olarak veya uygulay\u0131c\u0131 olarak, \u00e7er\u00e7evelemenin i\u00e7e\u00adrisine aittirler; fakat \u00e7er\u00e7eveleme asla bir cins anlam\u0131nda tekni\u011fin \u00f6z\u00fc de\u011fildir. \u00c7er\u00e7eveleme, kader karakterine sa\u00adhip, yani meydan okuyan bir gizini-a\u00e7ma tarz\u0131d\u0131r, \u00f6ne-\u00e7\u0131kan gizini-a\u00e7ma (poiesis) da, kader karakterine sahip bir tarzd\u0131r. Fakat bu tarzlar birbiri yan\u0131na dizilip gizini-a\u00e7ma kavram\u0131 alt\u0131na giren t\u00fcrler de\u011fildirler. Gizini-a\u00e7ma \u00f6yle bir kader\u00addir ki, bu kader t\u00fcm d\u00fc\u015f\u00fcnme i\u00e7in birdenbire ve a\u00e7\u0131kla\u00adnamaz bir \u015fekilde kendisini \u00f6ne-\u00e7\u0131kan gizini-a\u00e7maya ve ayn\u0131 zamanda meydan okuyan gizini-a\u00e7maya b\u00f6ler ve kendi\u00adsini insana pay eder. Meydan okuyucu gizini-a\u00e7ma, k\u00f6ke\u00adnine, \u00f6ne-\u00e7\u0131kma i\u00e7erisinde bir kader olarak sahiptir. Fakat ayn\u0131 zamanda \u00e7er\u00e7eveleme bir Kader i\u00e7in karakteristik olan bir tarzda, poiesis’i engeller.<\/p>\n

Bu y\u00fczden \u00e7er\u00e7eveleme, gizini-a\u00e7man\u0131n bir kaderi ola\u00adrak, asl\u0131nda tekni\u011fin \u00f6z\u00fcd\u00fcr; fakat asla cins ve essentia an\u00adlam\u0131nda de\u011fil. Buna dikkat etti\u011fimizde, \u015fa\u015f\u0131rt\u0131c\u0131 bir \u015fey kar\u015f\u0131m\u0131za \u00e7\u0131kar: ‘\u00f6z’ ile al\u0131\u015f\u0131lageldi\u011fi \u00fczere anla\u015f\u0131lan \u015feyi bir ba\u015fka anlamda d\u00fc\u015f\u00fcnmemizi talep eden, bizzat tekni\u011fin kendisidir. Fakat hangi anlamda?<\/p>\n

‘Evin \u00f6z\u00fc’nden ve ‘devletin \u00f6z\u00fc’nden s\u00f6z etti\u011fimizde, bir cinsin genelli\u011fini kastetmeyiz; daha \u00e7ok evin ve dev\u00adletin h\u00fck\u00fcm verme, kendilerini y\u00f6netme, geli\u015fme ve \u00e7\u00f6k\u00adme tarzlar\u0131n\u0131 (onlar\u0131n ‘olagelme’ tarzlar\u0131n\u0131) kastederiz.32 Johann Peter Hebel, ‘Kander Soka\u011f\u0131ndaki Hayalet’ adl\u0131, Goethe\u2019nin \u00f6zel bir hayranl\u0131k duydu\u011fu \u015fiirinde, \u015fu eski \u2019die Weserei’ s\u00f6zc\u00fc\u011f\u00fcn\u00fc kullan\u0131r. Bu s\u00f6zc\u00fck, topluluk ya\u00ad\u015fam\u0131n\u0131n orada odakland\u0131\u011f\u0131 ve k\u00f6y varolu\u015funun s\u00fcrekli ola\u00adrak etkin oldu\u011fu, yani mevcudiyete-\u00e7\u0131kt\u0131g\u0131 (west) \u00f6l\u00e7\u00fcde k\u00f6y meclisi anlam\u0131na gelir. ‘Die Weserei’ s\u00f6zc\u00fc\u011f\u00fc zaman bildiren ‘wesen’ (burada: olagelmek) fiilinden t\u00fcretilir. Fiil olarak anla\u015f\u0131lan ‘wesen’, yaln\u0131zca anlam \u00e7er\u00e7evesinde de\u011fil, ayn\u0131 zamanda s\u00f6zc\u00fc\u011f\u00fcn fonetik bi\u00e7imleni\u015fi \u00e7er\u00e7e\u00advesinde de ‘w\u00e2hren’ (kal\u0131c\u0131 olmak veya s\u00fcregitmek) ile ayn\u0131 anlama gelir. Zaten Sokrates ve Platon, bir \u015feyin \u00f6z\u00fc\u00adn\u00fc, s\u00fcregiden-\u015fey (Wahrende) anlam\u0131nda olagelen \u015fey, mev- cudiyete-\u00e7\u0131kan-\u015fey (Wesende) olarak d\u00fc\u015f\u00fcn\u00fcrler. Nitekim onlar s\u00fcregiden-\u015feyi, daimi-olarak-s\u00fcregiden-\u015fey (aei-on, Fort-wahrende) olarak d\u00fc\u015f\u00fcn\u00fcrler. Sokrates ve Platon, dai- mi-olarak-s\u00fcregiden-\u015feyi, kal\u0131c\u0131-olan-\u015fey (Bleibende) ola\u00adrak, olup biten her \u015feyde inat ve \u0131srarla kendisini s\u00fcr-d\u00fc- ren \u015feyde bulurlar. Onlar kal\u0131c\u0131-olan-\u015feyi, g\u00f6r\u00fcn\u00fcmde (ei- dos, idea, Aussehen), \u00f6rne\u011fin ‘ev’ ideas\u0131nda ke\u015ffederler.<\/p>\n

‘Ev’ ideas\u0131 bir ev olarak bi\u00e7imlendirilen herhangi bir \u015feyin ne oldu\u011funu g\u00f6sterir. Buna kar\u015f\u0131l\u0131k tikel, ger\u00e7ek ve m\u00fcmk\u00fcn evler, ‘idea’n\u0131n de\u011fi\u015fken ve gelip ge\u00e7ici t\u00fcrevle\u00adridir ve bu y\u00fczden s\u00fcregitmeyen \u015feye aittirler.<\/p>\n

Fakat s\u00fcregitmenin, yaln\u0131zca ve tek ba\u015f\u0131na Platon’un idea olarak d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc \u015feye ve Aristoteles’in to ti en einai (herhangi bir tikel \u015feyin daima olmu\u015f oldu\u011fu \u015fey) olarak d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc \u015feye veya metafizi\u011fin en \u00e7e\u015fitli yorumlar\u0131nda essentia olarak d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc \u015feye dayand\u0131\u011f\u0131, asla hi\u00e7bir \u015fe\u00adkilde temellendirilemez.<\/p>\n

T\u00fcm olagelen s\u00fcregider (alles Wesende wahrt). Fakat s\u00fc- regiden yaln\u0131zca daimi-olarak-s\u00fcregiden-\u015fey midir? (aber \u0130st das Wahrende nur das Fortwahren de?) Tekni\u011fin \u00f6z\u00fc, tek- nik-olan her \u015feyin \u00fczerinde as\u0131l\u0131 duran ve b\u00f6ylelikle tek\u00adnikten mitik bir soyutlamay\u0131 anlad\u0131\u011f\u0131m\u0131z\u0131 g\u00f6steren, bir idea ‘n\u0131n kal\u0131c\u0131-olan-\u015fey olmas\u0131 anlam\u0131nda m\u0131 s\u00fcregider? Tekni\u011fin olagelme tarz\u0131, gizini-a\u00e7man\u0131n bir kaderi olarak \u00e7er\u00e7evelemenin vuku buldu\u011fu bu daimi-kalmadan hare\u00adketle ancak kendisinin g\u00f6r\u00fclmesini m\u00fcmk\u00fcn k\u0131lar. Goethe bir zamanlar ‘fortwahren’ (daimi olarak s\u00fcregitmek) yerine, gizemli ‘fortgewahren’ (daimi olarak bah\u015fetmek) s\u00f6zc\u00fc\u00ad\u011f\u00fcn\u00fc kullanm\u0131\u015ft\u0131r. (Die Wahlverwandtschajien (Se\u00e7meci Yak\u0131nl\u0131klar), II.K\u0131s\u0131m, 10.b\u00f6l\u00fcm; “Die wunderliche Nach- barskinder’ (Tuhaf Kom\u015fu \u00c7ocuklar\u0131) adl\u0131 k\u0131sa roman\u0131 i\u00e7in\u00adde.) Goethe\u2019nin kula\u011f\u0131 burada ‘wahren\u2019i (s\u00fcregitmek) ve ‘gewahrend (bah\u015fetmek) tel\u00e2ffuz edilmemi\u015f bir uyum i\u00e7erisinde i\u015fitir.33 Ve ger\u00e7ekten s\u00fcregiden ve belki tek ba\u015f\u0131na s\u00fcregiden \u015feyin ne oldu\u011funu \u015fimdi \u00f6nceden yapt\u0131\u00ad\u011f\u0131m\u0131zdan daha \u00f6zenli bir \u015fekilde d\u00fc\u015f\u00fcn\u00fcp ta\u015f\u0131n\u0131rsak, \u015funu s\u00f6yleme cesareti g\u00f6sterebiliriz:\u00a0\u00a0\u00a0 Yaln\u0131zca\u00a0\u00a0\u00a0 bah\u015fedilen \u015fey (Gewahrte) s\u00fcregider (wahrt). Ta en ba\u015ftan itibaren ilksel olarak s\u00fcregiden \u015fey (Wahrende), bah\u015feden \u015feydir (Gew- ahrende).<\/p>\n

Tekni\u011fin olagelmesi olarak \u00e7er\u00e7eveleme, s\u00fcregiden \u015feydir. \u00c7er\u00e7eveleme, bah\u015feden \u015fey anlam\u0131nda hep h\u00fck\u00fcm s\u00fcrm\u00fcyor mu? Hi\u00e7 ku\u015fkusuz bu soru, a\u00e7\u0131k\u00e7a s\u0131r\u0131tan bir gaf gibi g\u00f6r\u00fcn\u00fcyor. \u00c7\u00fcnk\u00fc s\u00f6ylenmi\u015f olanlara g\u00f6re \u00e7er\u00e7e\u00adveleme, daha \u00e7ok meydan okuyan gizini-a\u00e7ma i\u00e7erisinde biraraya toplayan bir kaderdir. Meydan okuma, bah\u015fet\u00admeden ba\u015fka bir \u015feydir. Real-olan\u0131n el-alt\u0131nda-duran olarak d\u00fczenlenmesine meydan okuman\u0131n insan\u0131 gizini-a\u00e7man\u0131n bir yoluna sokan bir kader olarak kald\u0131\u011f\u0131na dikkat etme\u00addi\u011fimiz s\u00fcrece, durum b\u00f6yle g\u00f6r\u00fcn\u00fcyor. Bu kader olarak tekni\u011fin mevcudiyete-\u00e7\u0131kmas\u0131, insan\u0131, bizzat kendinden hareketle ne ke\u015ffedebilece\u011fi ne de art\u0131k yap\u0131p edebile\u00adce\u011fi \u015feyin i\u00e7ine sokar; \u00e7\u00fcnk\u00fc yaln\u0131zca kendinden hare\u00adketle, bir tek kendinden hareketle yaln\u0131zca insan olan \u0130nsan diye bir \u015fey yoktur.<\/p>\n

Fakat bu kader, \u00e7er\u00e7eveleme, yaln\u0131zca insan\u0131n mevcu- diyete-\u00e7\u0131kmas\u0131 i\u00e7in de\u011fil, fakat kendi s\u0131fat\u0131yla her gizini- a\u00e7ma i\u00e7in en u\u00e7 tehlike ise, bu kader h\u00e2l\u00e2 bir bah\u015fetme olarak adland\u0131r\u0131lmal\u0131 m\u0131d\u0131r? Koruyucu g\u00fcc\u00fcn bu kader i\u00e7e\u00adrisinde serpilip geli\u015fti\u011fi s\u00f6yleniyorsa, bu soruya en vur\u00adgulu bir bi\u00e7imde evet yan\u0131t\u0131 verilebilir. Gizini-a\u00e7man\u0131n her kaderi, bir bah\u015fetmeden ve b\u00f6yle bir bah\u015fetme olarak vukua gelir. \u00c7\u00fcnk\u00fc bah\u015fetme, ilk kez, gizini-a\u00e7m\u0131\u015f-olman\u0131n vukua gelmesinin gerektirdi\u011fi gizini-a\u00e7madan pay almay\u0131 insana ta\u015f\u0131r. B\u00f6yle gerek duyulan ve kullan\u0131lan biri olarak insan. Hakikatin vukua gelmesine aidiyet kazan\u0131r (ona, ait olma pay\u0131 verilir). \u015eu veya bu \u015fekilde gizini-a\u00e7maya yolla\u00adyan bah\u015fetme, b\u00f6yle olmakla koruyucu g\u00fc\u00e7t\u00fcr. \u00c7\u00fcnk\u00fc ko\u00adruyucu g\u00fc\u00e7, insan\u0131, kendi \u00f6z\u00fcn\u00fcn en y\u00fcksek de\u011ferini g\u00f6r\u00admesine ve bu en y\u00fcksek de\u011fere girmesine izin verir. Bu en y\u00fcksek de\u011fer, bu yery\u00fcz\u00fcnde her mevcudiyete-\u00e7\u0131kman\u0131n gizinden-\u00e7\u0131kmas\u0131n\u0131n ve bununla birlikte ta en ba\u015ftan giz\u00adlenmesinin g\u00f6zeticisi olmada yatar. Tam da insan\u0131 gizini- a\u00e7man\u0131n tek yolu say\u0131lan bir \u015fey olarak d\u00fczenleme i\u00e7eri\u00adsine s\u00fcr\u00fckleme tehdidinde bulunan ve b\u00f6ylelikle de in\u00adsan\u0131 kendi \u00f6zg\u00fcr \u00f6z\u00fcn\u00fc teslim etme tehlikesine iten \u00e7er\u00ad\u00e7eveleme i\u00e7erisinde, tam bu en u\u00e7 tehlike i\u00e7erisinde, in\u00adsan\u0131n bah\u015fetmeye en i\u00e7, yok edilemez aidiyeti ayd\u0131nl\u0131\u011fa \u00e7\u0131kabilir; yeter ki biz, kendi pay\u0131m\u0131za, tekni\u011fin mevcudi- yete-\u00e7\u0131kmas\u0131na dikkat g\u00f6stermeye ba\u015flayal\u0131m.<\/p>\n

Bu y\u00fczden tekni\u011fin mevcudiyete-\u00e7\u0131kmas\u0131, kendi i\u00e7eri\u00adsinde bizim en az ihtimal verdi\u011fimiz \u015feyi, koruyucu g\u00fcc\u00fcn m\u00fcmk\u00fcn ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131 bar\u0131nd\u0131r\u0131r.<\/p>\n

O halde her \u015fey \u015funa ba\u011fl\u0131d\u0131r: Bizim bu ortaya \u00e7\u0131k\u0131\u015f\u0131 d\u00fc\u015f\u00fcn\u00fcp ta\u015f\u0131nmam\u0131za ve hat\u0131rlamak suretiyle onun g\u00f6zeti\u00adcisi olmam\u0131za. Bu nas\u0131l olabilir? Her \u015feyden \u00f6nce yaln\u0131zca g\u00f6z\u00fcm\u00fcz\u00fc dikip teknik-olana bakmak yerine, teknik i\u00e7eri\u00adsinde mevcudiyete-\u00e7\u0131kan \u015feyi kavray\u0131c\u0131 bir bak\u0131\u015fla olur bu. Tekni\u011fi bir ara\u00e7 olarak tasar\u0131mlad\u0131\u011f\u0131m\u0131z s\u00fcrece, tekni\u011fe hakim olma iradesinde tak\u0131l\u0131p kal\u0131r\u0131z. Tekni\u011fin \u00f6z\u00fcn\u00fcn h\u0131zla d\u0131\u015f\u0131na d\u00fc\u015feriz.<\/p>\n

Bununla birlikte ara\u00e7sal-olan\u0131n bir t\u00fcr nedensellik ola\u00adrak nas\u0131l mevcudiyete-\u00e7\u0131kt\u0131\u011f\u0131n\u0131 sorarsak, bu durumda bu vukua gelmeyi gizini-a\u00e7man\u0131n kaderi olarak deneyimleriz.<\/p>\n

Nihayet, tekni\u011fin \u00f6z\u00fcn\u00fcn mevcudiyete-\u00e7\u0131kmas\u0131n\u0131n, in\u00adsan\u0131, gizini-a\u00e7madan pay alabilece\u011fi \u015fekilde gerektiren ve kullanan bah\u015fedicide olagelmesini irdeledi\u011fimizde, \u015funlar a\u00e7\u0131k hale gelir:<\/p>\n

Tekni\u011fin \u00f6z\u00fc, en \u00fcst d\u00fczeyde iki anlaml\u0131d\u0131r: B\u00f6yle bir iki anlaml\u0131l\u0131k, her gizini-a\u00e7man\u0131n, yani Hakikatin gizine i\u015faret eder.<\/p>\n

Bir yandan \u00e7er\u00e7eveleme, gizini-a\u00e7man\u0131n olagelmesine d\u00f6n\u00fck her bak\u0131\u015f\u0131 engelleyen ve b\u00f6ylelikle hakikatin \u00f6\u00adz\u00fcyle ili\u015fkiyi k\u00f6kten bir \u015fekilde tehlikeye sokan d\u00fczen\u00adlemenin \u00e7\u0131ld\u0131rm\u0131\u015fl\u0131\u011f\u0131na y\u00f6nelik bir meydan okumada bu\u00adlunur.<\/p>\n

\u00f6te yandan \u00e7er\u00e7eveleme, insan\u0131n hakikatin mevcudi- yete-\u00e7\u0131kmas\u0131n\u0131n g\u00fcvencede tutulmas\u0131 (Wahrnis) i\u00e7in ge\u00adrek duyulan ve kullan\u0131lan biri olabilmesini \u2014\u015fimdiye ka\u00addar deneyimlenmemi\u015f, fakat gelecekte belki de fazlas\u0131yla deneyimlenecek bir \u015fekilde\u2014 s\u00fcrd\u00fcrmesine izin veren bah\u015fedici, kendi pay\u0131na olagelir. B\u00f6ylece koruyucu g\u00fcc\u00fcn ortaya \u00e7\u0131k\u0131\u015f\u0131 g\u00f6r\u00fcn\u00fcr hale gelir.<\/p>\n

D\u00fczenlemeye direnilmezlik ve koruyucu g\u00fcc\u00fcn buna kar\u015f\u0131 koyu\u015fu, t\u0131pk\u0131 y\u0131ld\u0131zlar\u0131n g\u00f6ky\u00fcz\u00fcndeki ak\u0131\u015f\u0131 i\u00e7erisin\u00adde iki y\u0131ld\u0131z\u0131n yolu gibi, birbirlerini \u00f6te yana iterler. Fa\u00adkat tam da bu, onlar\u0131n birarada yanyana ge\u00e7i\u015fleri, onlar\u0131n yak\u0131nl\u0131klar\u0131n\u0131n gizli y\u00f6n\u00fcd\u00fcr.<\/p>\n

Tekni\u011fin iki anlaml\u0131 \u00f6z\u00fcne bakt\u0131\u011f\u0131m\u0131zda, i\u015fte bu,tak\u0131m- y\u0131ld\u0131z\u0131 (Konstellation) yani gizin y\u0131ld\u0131zs\u0131 ak\u0131\u015f\u0131n\u0131 g\u00f6r\u00fcr\u00fcz.<\/p>\n

Tekni\u011fe ili\u015fkin soru, gizini-a\u00e7man\u0131n ve gizinden-\u00e7\u0131kman\u0131n, hakikatin mevcudiyete-\u00e7\u0131kmas\u0131n\u0131n olageldi\u011fi tak\u0131m\u00ady\u0131ld\u0131za ili\u015fkin sorudur.<\/p>\n

Bunu g\u00f6rmekle hen\u00fcz kurtar\u0131lm\u0131\u015f olmay\u0131z. Fakat bunu g\u00f6rd\u00fc\u011f\u00fcm\u00fczde, koruyucu g\u00fcc\u00fcn serpilip geli\u015fen \u0131\u015f\u0131\u011f\u0131 i\u00e7e\u00adrisinde, umut etmeye \u00e7a\u011fr\u0131l\u0131r\u0131z. Bu nas\u0131l olabilir? Burada ve \u015fimdi ve ufak tefek \u015feylerde, koruyucu g\u00fcc\u00fc art\u0131p \u00e7o\u00ad\u011falmas\u0131 i\u00e7inde besleyip b\u00fcy\u00fctebiliriz. Bu, bizim en u\u00e7 tehlikeyi daima g\u00f6z \u00f6n\u00fcnde tutmam\u0131z\u0131 gerektirir.<\/p>\n

Tekni\u011fin mevcudiyete-\u00e7\u0131kmas\u0131 gizini-a\u00e7may\u0131 tehdit e\u00adder; o gizini-a\u00e7may\u0131 her gizini-a\u00e7man\u0131n d\u00fczenlemede t\u00fc\u00adketilmesi ve her \u015feyin yaln\u0131zca el-alt\u0131nda-duran\u0131n gizin- den-\u00e7\u0131km\u0131\u015fl\u0131\u011f\u0131nda kendisini sunmas\u0131 imk\u00e2n\u0131yla tehdit e\u00adder. \u0130nsan\u00ee etkinlik bu tehlikeye asla dolays\u0131z bir \u015fekilde kar\u015f\u0131 koyamaz. Tek ba\u015f\u0131na \u0130nsan\u00ee yap\u0131p-etme, bu tehlikeyi asla bertaraf edemez. Fakat \u0130nsan\u00ee d\u00fc\u015f\u00fcn\u00fcm, her koruyucu g\u00fcc\u00fcn tehlikeye at\u0131lan \u015feyden \u2014ayn\u0131 zamanda bu \u015feyle ak\u00adraba olmakla birlikte\u2014 daha y\u00fcksek bir \u00f6ze sahip olmas\u0131 gerekti\u011fini d\u00fc\u015f\u00fcn\u00fcp ta\u015f\u0131nabilir.<\/p>\n

Fakat belki de koruyucu g\u00fcc\u00fc tehlikenin ortas\u0131nda ilk par\u0131lday\u0131\u015f\u0131na ta\u015f\u0131yabilecek daha ilksel olarak bah\u015fedilmi\u015f bir gizini-a\u00e7ma, teknik \u00e7a\u011f\u0131nda kendisini g\u00f6stermekten \u00e7ok gizliyen bir gizini-a\u00e7ma olamaz m\u0131?<\/p>\n

Bir zamanlar tekhne ad\u0131n\u0131 ta\u015f\u0131yan \u015fey, yaln\u0131zca teknik de\u011fildi. Bir zamanlar Hakikati p\u0131r\u0131l p\u0131r\u0131l g\u00f6r\u00fcnmenin g\u00f6r\u00adkemi \u0130\u00e7erisinde \u00f6ne \u00e7\u0131karan gizini-a\u00e7maya da tekhne ad\u0131 verilirdi.<\/p>\n

Bir zamanlar hakikat-olan\u0131n g\u00fczel-olan i\u00e7erisinde g\u00f6r\u00fc\u00adn\u00fc\u015fe \u00e7\u0131kmas\u0131 tekhne diye adland\u0131r\u0131l\u0131rd\u0131. Ve g\u00fczel sanatla\u00adr\u0131n poiesis’ine de tekhne ad\u0131 verilirdi.<\/p>\n

Bat\u0131n\u0131n kaderinin ta ba\u015f\u0131nda, Grek \u00fclkesinde, sanatlar, kendilerine bah\u015fedilen gizini-a\u00e7man\u0131n doru\u011funa \u00e7\u0131kt\u0131lar.<\/p>\n

Sanatlar tanr\u0131lar\u0131n halihaz\u0131rda mevcut bulunmalar\u0131n\u0131, tanr\u0131\u00adsal ve insani kaderlerin diyalogunu \u0131\u015f\u0131l \u0131\u015f\u0131l bir parlakl\u0131\u011fa b\u00fcr\u00fcnd\u00fcr\u00fcyorlard\u0131. Ve sanat yaln\u0131zca tekhne diye adland\u0131\u00adr\u0131l\u0131yordu. Sanat, biricik, \u00e7ok y\u00f6nl\u00fc gizini-a\u00e7mayd\u0131. Sanat dindard\u0131, promos\u2019tu;33 yani hakikatin h\u00fck\u00fcm s\u00fcrmesini ve g\u00fcvencede tutulmas\u0131n\u0131 sa\u011flayand\u0131.<\/p>\n

Sanatlar, artistik-olandan36 \u00e7\u0131km\u0131\u015f de\u011fildiler. Sanat e\u00adserlerinden estetik bir ho\u015flanma duyulmuyordu. Sanat bir k\u00fclt\u00fcrel etkinlik sekt\u00f6r\u00fc de\u011fildi.<\/p>\n

Neydi sanat? Hele yaln\u0131zca bu k\u0131sa fakat g\u00f6rkemli \u00e7a\u011f\u00adlar \u0130\u00e7in? Sanat neden \u015fu m\u00fctevaz\u0131 tekhne ad\u0131n\u0131 ta\u015f\u0131yordu? Sanat \u00f6ne ve buraya \u00e7\u0131kan ve dolay\u0131s\u0131yla poiesis’e ait olan bir gizini-a\u00e7ma oldu\u011fu i\u00e7in. Nihayet bu gizini-a\u00e7ma, t\u00fcm g\u00fczel sanatlarda, \u015fiirde ve as\u0131l ad\u0131 olarak poiesis’i muha\u00adfaza eden \u015fiirsel (poetik) her \u015feyde tam bir h\u00fck\u00fcm s\u00fcr\u00fc\u00adyordu.
\n“Tehlikenin oldu\u011fu yerde.
\nKoruyucu g\u00fc\u00e7 de serpilip geli\u015fir.”
\ns\u00f6zlerini kendisinden i\u015fitti\u011fimiz ayn\u0131 \u015fair, bize \u015funu da s\u00f6yler:
\n‘… insan bu yery\u00fcz\u00fcnde \u015fairane bir \u015fekilde ikamet eder.’<\/p>\n

Poetik-olan, hakikat-olan\u0131, Platon’un Phaidros’ta to ek- phanestaton, yani en saf \u015fekilde par\u0131ldayan \u015fey dedi\u011fi \u015fe\u00adyin g\u00f6rkemlili\u011fi i\u00e7erisine ta\u015f\u0131r. Poetik-olan, her sanata, g\u00fc- zel-olan halinde mevcudiyete-\u00e7\u0131kman\u0131n her gizini a\u00e7\u0131\u015f\u0131na, b\u00fct\u00fcn\u00fcyle n\u00fcfuz eder.<\/p>\n

G\u00fczel sanatlar poetik gizini-a\u00e7maya \u00e7a\u011fr\u0131labilirler mi? Gizini-a\u00e7ma en ilksel olarak sanatlardan talep edilebilir mi? \u00f6yle ki sanatlar kendi paylar\u0131na koruyucu g\u00fcc\u00fcn serpi\u00adlip geli\u015fmesini apa\u00e7\u0131k bir \u015fekilde besleyebilsinler ve bah\u015feden \u015feye bak\u0131\u015f\u0131m\u0131z\u0131 ve ona duydu\u011fumuz g\u00fcveni ye\u00adniden uyand\u0131r\u0131p koruma alt\u0131na alabilsinler.<\/p>\n

Kendi \u00f6z\u00fcn\u00fcn bu en y\u00fcksek imk\u00e2n\u0131n\u0131n en u\u00e7 tehlikenin ortas\u0131nda sanata bah\u015fedilip bah\u015fedilmeyece\u011fini hi\u00e7 kim\u00adse bilemez. Yine de hayrete d\u00fc\u015febiliriz. Neyin \u00f6n\u00fcnde? Bu \u00f6teki imk\u00e2n\u0131n \u00f6n\u00fcnde: Tekni\u011fin \u00e7\u0131ld\u0131rm\u0131\u015fl\u0131\u011f\u0131n\u0131n, bir g\u00fcn teknik-olan her \u015feyde tekni\u011fin \u00f6z\u00fcn\u00fcn Hakikatin olagel\u00admesinde mevcudiyete-\u00e7\u0131kabilece\u011fi \u00f6l\u00e7\u00fcde kendisini her yere yerle\u015ftirebilmesi imk\u00e2n\u0131 \u00f6n\u00fcnde.<\/p>\n

Tekni\u011fin \u00f6z\u00fc teknik-olan (teknik bir \u015fey) olmad\u0131\u011f\u0131 i\u00e7in, teknik \u00fczerine \u00f6zsel d\u00fc\u015f\u00fcn\u00fcm ve teknikle belirleyici y\u00fcz\u00adle\u015fme, bir yandan tekni\u011fin \u00f6z\u00fcne akraba olan, \u00f6te yandan ise ondan temelde farkl\u0131 olan bir alanda olup bitmelidir.<\/p>\n

\u0130\u015fte b\u00f6yle bir aland\u0131r sanat. Fakat ku\u015fkusuz ancak sanat \u00fczerine d\u00fc\u015f\u00fcn\u00fcm\u00fcn, kendi pay\u0131na,’ soru\u015fturdu\u011fumuz Haki\u00adkat tak\u0131my\u0131ld\u0131z\u0131na g\u00f6zlerini kapatmamas\u0131 ko\u015fuluyla.<\/p>\n

B\u00f6yle bir soru\u015fturma yapmakla, ba\u015ftan sona teknikle i\u015f\u00adgal edilmi\u015fli\u011fimiz bak\u0131m\u0131ndan hen\u00fcz tekni\u011fin mevcudiyete-\u00e7\u0131k\u0131\u015f\u0131n\u0131 deneyimlememiz ve ba\u015ftan sona estetik kafa\u00adlara sahip olmam\u0131z bak\u0131m\u0131ndan art\u0131k sanat\u0131n mevcudiyete- \u00e7\u0131k\u0131\u015f\u0131n\u0131 kollay\u0131p koruyamad\u0131\u011f\u0131m\u0131z \u015feklindeki bir krize ta\u00adn\u0131kl\u0131k ediyoruz. Fakat yine de tekni\u011fin \u00f6z\u00fcn\u00fc ne kadar so\u00adru\u015fturucu bir bi\u00e7imde d\u00fc\u015f\u00fcn\u00fcp ta\u015f\u0131n\u0131rsak, sanat\u0131n \u00f6z\u00fc de o kadar gizemli hale gelir.<\/p>\n

Tehlikeye ne kadar yakla\u015f\u0131rsak, koruyucu g\u00fcce giden yollar o kadar parlak bir bi\u00e7imde \u0131\u015f\u0131ldamaya ba\u015flar ve biz de o kadar soru\u015fturucu hale geliriz. \u00c7\u00fcnk\u00fc soru\u015fturma, d\u00fc\u00ad\u015f\u00fcnmenin dindarl\u0131\u011f\u0131d\u0131r.<\/p>\n

Tekni\u011fe \u0130li\u015fkin Soru\u015fturma (2.B\u00f6l\u00fcm) | Martin Heidegger<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Modern tekni\u011fin \u00f6z\u00fc \u00e7er\u00e7evelemede yatt\u0131\u011f\u0131 i\u00e7in, mo\u00addern teknik sa\u011f\u0131n do\u011fa bilimini kullanmak zorundad\u0131r. Ma\u00addem tekni\u011fin bunu yapmas\u0131yla modern tekni\u011fin uygula\u00admal\u0131 do\u011fa bilimi oldu\u011fu \u015feklinde aldat\u0131c\u0131 bir g\u00f6r\u00fcnt\u00fc orta\u00adya \u00e7\u0131kmaktad\u0131r. Bu aldat\u0131c\u0131 g\u00f6r\u00fcnt\u00fc, hem modern bilimin \u00f6zsel k\u00f6keni hem de asl\u0131nda modern tekni\u011fin \u00f6z\u00fc soru\u015f\u00adturma arac\u0131l\u0131\u011f\u0131yla tam uygun bir bi\u00e7imde ortaya \u00e7\u0131kar\u0131lma\u00add\u0131k\u00e7a ancak, kendisini s\u00fcrd\u00fcrebilir. Biz […]<\/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-7147","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-martin-heidegger"},"yoast_head":"\nTekni\u011fe \u0130li\u015fkin Soru\u015fturma (2.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-2-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 (2.B\u00f6l\u00fcm) | Martin Heidegger\" \/>\n<meta property=\"og:description\" content=\"Modern tekni\u011fin \u00f6z\u00fc \u00e7er\u00e7evelemede yatt\u0131\u011f\u0131 i\u00e7in, mo\u00addern teknik sa\u011f\u0131n do\u011fa bilimini kullanmak zorundad\u0131r. 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Ma\u00addem tekni\u011fin bunu yapmas\u0131yla modern tekni\u011fin uygula\u00admal\u0131 do\u011fa bilimi oldu\u011fu \u015feklinde aldat\u0131c\u0131 bir g\u00f6r\u00fcnt\u00fc orta\u00adya \u00e7\u0131kmaktad\u0131r. Bu aldat\u0131c\u0131 g\u00f6r\u00fcnt\u00fc, hem modern bilimin \u00f6zsel k\u00f6keni hem de asl\u0131nda modern tekni\u011fin \u00f6z\u00fc soru\u015f\u00adturma arac\u0131l\u0131\u011f\u0131yla tam uygun bir bi\u00e7imde ortaya \u00e7\u0131kar\u0131lma\u00add\u0131k\u00e7a ancak, kendisini s\u00fcrd\u00fcrebilir. Biz […]","og_url":"https:\/\/narteks.net\/index.php\/2018\/08\/16\/teknige-iliskin-sorusturma-2-bolum-martin-heidegger\/","og_site_name":"narteks.net","article_published_time":"2018-08-16T11:34:56+00:00","article_modified_time":"2024-04-27T03:40:19+00:00","og_image":[{"url":"http:\/\/narteks.net\/wp-content\/uploads\/martin-heidegger-150x150.jpg","type":"","width":"","height":""}],"author":"Tar\u0131k","twitter_card":"summary_large_image","twitter_creator":"@narteks","twitter_site":"@narteks","twitter_misc":{"Yazan:":"Tar\u0131k","Tahmini okuma s\u00fcresi":"27 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2018\/08\/16\/teknige-iliskin-sorusturma-2-bolum-martin-heidegger\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2018\/08\/16\/teknige-iliskin-sorusturma-2-bolum-martin-heidegger\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"Tekni\u011fe \u0130li\u015fkin Soru\u015fturma (2.B\u00f6l\u00fcm) | Martin Heidegger","datePublished":"2018-08-16T11:34:56+00:00","dateModified":"2024-04-27T03:40:19+00:00","mainEntityOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2018\/08\/16\/teknige-iliskin-sorusturma-2-bolum-martin-heidegger\/"},"wordCount":5321,"commentCount":0,"publisher":{"@id":"https:\/\/narteks.net\/#organization"},"image":{"@id":"https:\/\/narteks.net\/index.php\/2018\/08\/16\/teknige-iliskin-sorusturma-2-bolum-martin-heidegger\/#primaryimage"},"thumbnailUrl":"http:\/\/narteks.net\/wp-content\/uploads\/martin-heidegger-150x150.jpg","articleSection":["Martin HE\u0130DEGGER"],"inLanguage":"tr","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/narteks.net\/index.php\/2018\/08\/16\/teknige-iliskin-sorusturma-2-bolum-martin-heidegger\/#respond"]}]},{"@type":"WebPage","@id":"https:\/\/narteks.net\/index.php\/2018\/08\/16\/teknige-iliskin-sorusturma-2-bolum-martin-heidegger\/","url":"https:\/\/narteks.net\/index.php\/2018\/08\/16\/teknige-iliskin-sorusturma-2-bolum-martin-heidegger\/","name":"Tekni\u011fe \u0130li\u015fkin Soru\u015fturma (2.B\u00f6l\u00fcm) | Martin Heidegger - 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