{"id":7167,"date":"2018-09-18T20:16:31","date_gmt":"2018-09-18T17:16:31","guid":{"rendered":"http:\/\/localhost\/wordpress\/2018\/09\/18\/edebiyat-ve-kotuluk-kafka-yakilmali-mi-georges-bataille\/"},"modified":"2025-04-28T14:37:49","modified_gmt":"2025-04-28T11:37:49","slug":"edebiyat-ve-kotuluk-kafka-yakilmali-mi-georges-bataille","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2018\/09\/18\/edebiyat-ve-kotuluk-kafka-yakilmali-mi-georges-bataille\/","title":{"rendered":"Edebiyat ve K\u00f6t\u00fcl\u00fck – Kafka Yak\u0131lmal\u0131 m\u0131? | Georges Bataille"},"content":{"rendered":"

\"\"Sava\u015ftan k\u0131sa bir s\u00fcre sonra haftal\u0131k kom\u00fcnist bir dergi (Action), \u015fa\u015f\u0131rt\u0131c\u0131 bir konuda anket yapt\u0131. Kafka yak\u0131lmal\u0131 m\u0131? Ankette yer alan soru buydu. Bu, o kadar \u00e7\u0131lg\u0131nca bir soruydu ki, \u00f6ncesinde sorulmas\u0131 gerekenleri bile hi\u00e7e say\u0131yordu: Kitaplar yak\u0131lmal\u0131 m\u0131? Ya da genel olarak, ne t\u00fcr kitaplar yak\u0131lmal\u0131? Sonu\u00e7ta hangi soru sorulmu\u015f olursa olsun dergi redakt\u00f6rlerinin kurnazca bir se\u00e7im yapt\u0131\u011f\u0131n\u0131 kabul etmeliyiz. Der Prozess’in [Dava] yazar\u0131n\u0131n, s\u00f6ylendi\u011fi gibi \u201c\u00e7a\u011f\u0131m\u0131z\u0131n en b\u00fcy\u00fck dehalar\u0131ndan biri\u201d oldu\u011funu hat\u0131rlatmaya l\u00fczum g\u00f6rm\u00fcyoruz. Dergiye gelen cevaplardan elde edilen sonu\u00e7, c\u00fcret de bedeli oldu\u011funu bir kez daha kan\u0131tl\u0131yordu. \u00dcstelik sorulan sorunun cevab\u0131, Action bu anketi d\u00fczenlemeden \u00e7ok \u00f6nce verilmi\u015f, ancak bu cevap de\u011ferlendirme kapsam\u0131na girememi\u015fti; bu cevab\u0131 veren yazar\u0131n ta kendisiydi: Kafka’n\u0131n hayattayken, hatta vasiyetinde en b\u00fcy\u00fck iste\u011fi kitaplar\u0131n\u0131n yak\u0131lmas\u0131yd\u0131.<\/p>\n

Kan\u0131mca Kafka bu konuda hi\u00e7bir zaman karars\u0131zl\u0131ktan kurtulamad\u0131. Bu kitaplar\u0131 yazd\u0131 yazmas\u0131na; ama onlar\u0131 yazd\u0131\u011f\u0131 g\u00fcnle yakmaya karar verdi\u011fi g\u00fcn aras\u0131nda belli bir s\u00fcre ge\u00e7mi\u015f olsa gerek. Karar verdikten sonra ikircikli bir durumda kald\u0131\u011f\u0131n\u0131 ve kitaplar\u0131n\u0131n yak\u0131lmas\u0131 i\u015fini arkada\u015flar\u0131ndan istedi\u011fini biliyoruz: Yani Kafka, kendine ait bir karar\u0131n gere\u011fini yerine getirmekten ka\u00e7\u0131nd\u0131. Yine de, \u00f6lmeden \u00f6nce bu iste\u011fini kararl\u0131 bir \u015fekilde ifade etmekten geri kalmad\u0131: \u00d6ld\u00fckten sonra, kendisine ait her \u015feyin yak\u0131lmas\u0131n\u0131 istiyordu.<\/p>\n

Bu anlamda, kom\u00fcnistlerin Kafka ‘y\u0131 yakma d\u00fc\u015f\u00fcncesi -bu, bir k\u0131\u015fk\u0131rtma da olabilir-, kendi i\u00e7inde olduk\u00e7a mant\u0131kl\u0131. Hatta hayali alevler, kitaplar\u0131n\u0131n anla\u015f\u0131lmas\u0131n\u0131 kolayla\u015ft\u0131rabilir: \u00c7\u00fcnk\u00fc onlar, yak\u0131lmak i\u00e7in yaz\u0131lm\u0131\u015f kitaplar; onlar, bu hakikatin gereklerini yerine getirmeyen nesneler; var olurlar, ama yaln\u0131zca yok olmak i\u00e7in; sanki, daha ba\u015ftan ortadan kald\u0131r\u0131lm\u0131\u015flar gibi.<\/p>\n

KAFKA, VAAT ED\u0130LEN TOPRAK VE DEVR\u0130MC\u0130 TOPLUM<\/p>\n

Yazarlar i\u00e7inde, belki de en a\u00e7\u0131kg\u00f6z olan\u0131 Kafka’yd\u0131: En az\u0131ndan, hi\u00e7bir zaman oyuna gelmedi! .. \u00d6ncelikle \u015funu belirtmeliyiz: \u00c7a\u011fda\u015f yazarlar\u0131n pek \u00e7o\u011funun aksine, yapmak istedi\u011fi \u015fey yazarl\u0131kt\u0131. \u0130stedi\u011fi edebiyat\u0131n, bekledi\u011fi doyumu vermeyece\u011fini anlad\u0131\u011f\u0131 halde hi\u00e7bir zaman yazmaktan vazge\u00e7medi. Edebiyat\u0131n onu hayal k\u0131r\u0131kl\u0131\u011f\u0131na u\u011fratt\u0131\u011f\u0131n\u0131 s\u00f6yleyemeyiz. Ula\u015f\u0131labilir ba\u015fka hedeflerle kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda, edebiyat hi\u00e7bir \u015fekilde onu hayal k\u0131r\u0131kl\u0131\u011f\u0131na u\u011fratmad\u0131. Vaat Edilen Toprak Musa i\u00e7in neyse, edebiyat da Kafka i\u00e7in oydu.<\/p>\n

Kafka, Musa hakk\u0131nda \u015f\u00f6yle der:* \u201c… Vaat Edilen Topra\u011f\u0131, \u00f6l\u00fcm\u00fcnden bir g\u00fcn \u00f6nce g\u00f6rebilece\u011fi olgusu inand\u0131r\u0131c\u0131 de\u011fil. Bu y\u00fcce bak\u0131\u015f a\u00e7\u0131s\u0131, insan hayat\u0131n\u0131n tamamlanm\u0131\u015f bir andan ba\u015fka bir anlam ta\u015f\u0131yamad\u0131\u011f\u0131n\u0131 ortaya koyar yaln\u0131zca; \u00e7\u00fcnk\u00fc bu t\u00fcr bir hayat (Vaat Edilen Toprak beklentisi) sonsuza dek s\u00fcrebilir ve bu s\u00fcre, bir andan ba\u015fka bir \u015fey olmayabilir. Musa’n\u0131n Kenan’a ula\u015famamas\u0131n\u0131n nedeni hayat\u0131n\u0131n \u00e7ok k\u0131sa olmas\u0131 de\u011fil, insan hayat\u0131 olmas\u0131d\u0131r.\u201d Kafka’n\u0131n tavr\u0131, yaln\u0131zca belli bir iyinin de\u011fil, anlam\u0131 bo\u015f olan b\u00fct\u00fcn hedeflerin \u00f6v\u00fclmesine kar\u015f\u0131 \u00e7\u0131kmakt\u0131r: Herhangi bir hedef, zaman boyutu i\u00e7inde umutsuzdur; sudaki bal\u0131k, evrenin hareketindeki herhangi bir nokta gibi: \u00c7\u00fcnk\u00fc s\u00f6z konusu olan bir insan\u0131n hayat\u0131d\u0131r.<\/p>\n

Onunki kadar kom\u00fcnist tutuma ters d\u00fc\u015fen ba\u015fka bir \u015fey olabilir mi? Kom\u00fcnizm, her \u015feyden \u00f6nce eylemdir, d\u00fcnyay\u0131 de\u011fi\u015ftirme eylemidir. Hedef, yani de\u011fi\u015ftirilmi\u015f d\u00fcnya, zaman i\u00e7inde, yani gelecek zaman i\u00e7inde, yaln\u0131zca hedeflenen ama\u00e7 bak\u0131m\u0131ndan, yani de\u011fi\u015ftirilmesi gereken d\u00fcnya bak\u0131m\u0131ndan anlam ta\u015f\u0131yan varolu\u015fu, \u015fimdiki zaman\u0131n etkinli\u011fini boyunduruk alt\u0131na al\u0131r. Bu bak\u0131mdan, kom\u00fcnizm hi\u00e7bir zorlu\u011fu su y\u00fcz\u00fcne \u00e7\u0131karmaz. B\u00fct\u00fcn insanl\u0131k \u015fimdiki zaman\u0131 belli bir hedefin buyurgan yetkesine kilitlemeye haz\u0131rd\u0131r. Hi\u00e7 kimse eylemin de\u011ferinden ku\u015fku duymaz ve yine hi\u00e7 kimse eylemin elinden nihai otoritesini almaya \u00e7al\u0131\u015fmaz.<\/p>\n

Anlams\u0131z bir \u00e7ekince kal\u0131r geriye: Kendimize, eylem halinde olman\u0131n hi\u00e7bir zaman ya\u015famay\u0131 engellemedi\u011fini s\u00f6yleriz… Ne var ki, eylem d\u00fcnyas\u0131n\u0131n tek kayg\u0131s\u0131, hedeflenen ama\u00e7t\u0131r. Hedefler niyetlere g\u00f6re de\u011fi\u015fir, ancak onlar\u0131n \u00e7e\u015fitlili\u011fi, hatta kar\u015f\u0131tl\u0131\u011f\u0131 daima bireysel be\u011feninin yol alabilece\u011fi alanlar a\u00e7m\u0131\u015ft\u0131r. Yerine daha elveri\u015fli olan\u0131n benimsenmesi s\u00f6z konusu de\u011filse, yaln\u0131zca sa\u011fl\u0131ks\u0131z ve yar\u0131 deli bir kafa yap\u0131s\u0131 belli bir hedefi reddeder. Kafka’n\u0131n uyand\u0131rmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 d\u00fc\u015f\u00fcnce \u015fudur: Musa g\u00fcl\u00fcn\u00e7 duruma d\u00fc\u015f\u00fcr\u00fcld\u00fc, \u00e7\u00fcnk\u00fc vahiy yoluyla g\u00f6nderilen haber uyar\u0131nca, hedefe ula\u015ft\u0131\u011f\u0131 an \u00f6lmesi gerekiyordu. Kafka, mant\u0131k y\u00fcr\u00fcterek hemen ekler: Onun hayal k\u0131r\u0131kl\u0131\u011f\u0131na u\u011framas\u0131n\u0131n derinlerde yatan nedeni \u201cinsanca bir hayat” s\u00fcrd\u00fcrmesiydi. Hedefe ula\u015fma zaman i\u00e7indeki bir ana ertelenir, oysa zaman s\u0131n\u0131rl\u0131d\u0131r: Tek ba\u015f\u0131na bu bile, Kafka’n\u0131n hedefi bir tuzak olarak g\u00f6rmesi i\u00e7in yeterlidir.<\/p>\n

Bu, o kadar paradoksal bir durum ki -ve, kom\u00fcnist tutumun kar\u015f\u0131t\u0131m o kadar m\u00fckemmel bir \u015fekilde olu\u015fturuyor ki (Kafka’n\u0131n tutumu, devrim ger\u00e7ekle\u015fmedik\u00e7e hi\u00e7bir \u015feyin \u00f6nem ta\u015f\u0131mad\u0131\u011f\u0131n\u0131 savunan siyasal kayg\u0131ya ters d\u00fc\u015fmekle kalmaz)- onu iki ayn b\u00f6l\u00fcmde ele almam\u0131z gerekecek.<\/p>\n

KAFKA’DAK\u0130 M\u00dcKEMMEL \u00c7OCUKSULUK<\/p>\n

Kafka’n\u0131n \u00fcstlendi\u011fi g\u00f6rev kolay de\u011fil. Kafka her zaman d\u00fc\u015f\u00fcncelerini ifade etti ve buna kesin olarak karar verdi\u011fi andan itibaren (g\u00fcnl\u00fc\u011f\u00fcnde ya da d\u00fc\u015f\u00fcncelerini not ald\u0131\u011f\u0131 yaz\u0131lar\u0131nda) her kelimeyi bir tuza\u011fa d\u00f6n\u00fc\u015ft\u00fcrd\u00fc (tehlikeli yap\u0131lar in\u015fa ediyordu; kelimeler belli bir mant\u0131k d\u00fczenine g\u00f6re s\u0131ralanm\u0131yor, birbirlerinin \u00fcst\u00fcne y\u0131\u011f\u0131l\u0131yorlard\u0131; sanki tek yapmak istedikleri \u015fa\u015f\u0131rtmak, yoldan \u00e7\u0131karmakt\u0131; sanki do\u011frudan do\u011fruya, \u015fa\u015f\u0131rmakla ba\u015flay\u0131p yolunu kaybetmeye kadar giden s\u00fcre\u00e7lerden asla b\u0131kmayan yazar\u0131n kendisine hitap ediyorlard\u0131).<\/p>\n

G\u00f6sterilecek en bo\u015f \u00e7aba, salt edebi nitelik ta\u015f\u0131yan kimi yaz\u0131lar\u0131na bir anlam vermektir; bu t\u00fcr yaz\u0131lar\u0131nda okur, olmayan\u0131 ya\u015fad\u0131\u011f\u0131 izlenimine kap\u0131l\u0131r; okuyucunun edinece\u011fi en iyi izlenim ise, daha \u00f6nce var olan\u0131 ya\u015famakt\u0131r, ama bir kez olsun kabaca bi\u00e7imlendirilmeye kalk\u0131\u015f\u0131ld\u0131\u011f\u0131nda ve en utanga\u00e7 do\u011frulamayla kar\u015f\u0131 kar\u015f\u0131ya kald\u0131\u011f\u0131nda bile, daha \u00f6nce var olan\u0131 hemen gizler.<\/p>\n

\u00d6ncelikle Kafka’n\u0131n \u00e7ekincelerinden s\u00f6z etmeliyiz. Bununla birlikte bir labirentin i\u00e7inde oldu\u011fumuzu, onun tutumunun genel anlam\u0131n\u0131 arad\u0131\u011f\u0131m\u0131z\u0131 ve labirentten \u00e7\u0131kmadan bu anlam\u0131 yakalaman\u0131n imk\u00e2ns\u0131z oldu\u011funu unutmamal\u0131y\u0131z: Bu ba\u011flamda, kendi b\u00fct\u00fcnl\u00fckleri i\u00e7inde Kafka’n\u0131n eserlerinin tamamen \u00e7ocuksu bir tav\u0131rla yaz\u0131ld\u0131klar\u0131n\u0131 s\u00f6ylemekle yetinece\u011fim.<\/p>\n

Bence insanl\u0131\u011f\u0131n en zay\u0131f noktalar\u0131nda, biri, \u00e7ocuklu\u011fu ayr\u0131 bir d\u00fcnya olarak g\u00f6rmesidir; ku\u015fkusuz bir anlamda bize yabanc\u0131 olmayan, ama bizim d\u0131\u015f\u0131m\u0131zda kalan, kendi hakikatini olu\u015fturamayan ve anlamland\u0131ramayan bir d\u00fcnya; yani yaln\u0131zca olmakla var olan bir d\u00fcnya. Buna benzer bir \u015fekilde, hi\u00e7 kimse hatay\u0131 hakikatin yap\u0131 ta\u015flar\u0131ndan biri olarak g\u00f6rmez… \u201c\u00c7ocuk\u00e7a\u201d ve \u201cciddi olamaz\u201d ifadeleri birbirinin e\u015fde\u011feri say\u0131l\u0131rlar. Ancak hepimiz hayata \u00e7ocuklukla ba\u015flamaz m\u0131y\u0131z? Do\u011far do\u011fmaz, \u00fcstelik hi\u00e7 tart\u0131\u015fmaks\u0131z\u0131n, mutlak bir bi\u00e7imde, hatta en \u015fa\u015f\u0131rt\u0131c\u0131 bi\u00e7imleriyle insanl\u0131\u011f\u0131n \u00f6z\u00fc bu yolla (\u00e7ocuklukla) sergilenmez mi? Hayvanlar hi\u00e7bir zaman \u00e7ocuksu olamazlar; oysa gen\u00e7 insan bir yandan yeti\u015fkinlerin ona telkin etti\u011fi anlamlara tutkuyla yeni bir d\u00fczen verirken, di\u011fer yandan da tasarlanm\u0131\u015f herhangi bir d\u00fczene indirgenmek istemez. Hepimiz, hayat\u0131m\u0131z\u0131n belli bir a\u015famas\u0131nda b\u00f6yle bir d\u00fcnyan\u0131n par\u00e7as\u0131yd\u0131k ve o d\u00fcnya, ba\u015flang\u0131\u00e7taki masumiyetiyle bizi sarho\u015f ediyordu: Her \u015fey, belli bir s\u00fcre i\u00e7in, onu \u015fey yapan (yeti\u015fkinlerin tutundu\u011fu anlam zincirinin bir halkas\u0131 olarak) var olma nedenini ortadan kald\u0131rabiliyordu.<\/p>\n

Kafka, edit\u00f6r\u00fcn \u201cbir \u00f6zya\u015fam \u00f6yk\u00fcs\u00fc tasla\u011f\u0131\u201d olarak adland\u0131rd\u0131\u011f\u0131 bir metin b\u0131rakt\u0131 bizlere. Aktaraca\u011f\u0131m b\u00f6l\u00fcmler, \u00e7ocuklu\u011funu ve bu d\u00f6neme ait bir dAAu anlat\u0131yor: \u201cAk\u015fam, s\u00fcr\u00fckleyici bir hik\u00e2yenin en heyecanl\u0131 yerine gelmi\u015f bir o\u011flan \u00e7ocu\u011funu, s\u0131rf \u00e7ocuk olmas\u0131n\u0131 gerek\u00e7e g\u00f6stererek okumay\u0131 kesip yatmas\u0131 gerekti\u011fi konusunda ikna edemezsiniz.\u201d Kafka, biraz ileride \u015f\u00f6yle devam eder: \u201c …B\u00fct\u00fcn bu olan bitenlerin en \u00f6nemli yan\u0131 \u015fuydu: Okumaya a\u015f\u0131r\u0131 d\u00fc\u015fk\u00fcn oldu\u011fum i\u00e7in su\u00e7lan\u0131yor, kimseye hissetirmeden \u00f6dev saatlerinde kitap okuyor, bu y\u00fczden de \u00e7ok ba\u015far\u0131s\u0131z oluyordum.\u201d Art\u0131k bir yeti\u015fkin olan yazar, \u201c\u00e7ocuklu\u011fa dair\u201d zevklerin k\u0131nanmas\u0131n\u0131 ele al\u0131r: Uygulanan bask\u0131 iki farkl\u0131 sonu\u00e7 yaratabilmektedir: \u00c7ocuk, ya \u201cbask\u0131 uygulayan ki\u015fiden nefret eder\u201d ya da savunmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 \u00e7ocuk\u00e7a \u00f6zelliklerini anlams\u0131z bulmaya ba\u015flar. \u201c… \u00d6zelliklerimden biri de b\u00fct\u00fcn bu olanlar kar\u015f\u0131s\u0131nda sessiz kalmakt\u0131; o zaman da, ya kendimden ve kaderimden nefret ediyor ya da k\u00f6t\u00fc bir \u00e7ocuk, hatta iblisin teki oldu\u011fumu d\u00fc\u015f\u00fcn\u00fcyordum.\u201d<\/p>\n

Dava’y\u0131 ve Das Schloss’u” [\u015eato] okumu\u015f olanlar, Kaflca’n\u0131n ya\u015fad\u0131klar\u0131ndan yola \u00e7\u0131k\u0131p yaratt\u0131\u011f\u0131 hayali kompozisyonlar\u0131n\u0131 hat\u0131rlamakta hi\u00e7 zorluk \u00e7ekmeyeceklerdir. B\u00fcy\u00fcy\u00fcp adam olduktan sonra okuma su\u00e7una bir de yazma su\u00e7u eklenir. Edebiyatla u\u011fra\u015fmaya ba\u015flay\u0131nca \u00e7evresi, \u00f6zellikle de babas\u0131, Kafka’n\u0131n okuma d\u00fc\u015fk\u00fcnl\u00fc\u011f\u00fc kar\u015f\u0131s\u0131nda tak\u0131nd\u0131klar\u0131 tavr\u0131 bir kez daha g\u00f6stererek onu ay\u0131plarlar. Kafka bir kez daha umutsuzlu\u011fa kap\u0131l\u0131r. Michel Carrouges ‘un bu konudaki de\u011ferlendirmesine kulak verelim: \u201c\u00c7ok de\u011fer verdi\u011fi u\u011fra\u015flar\u0131n\u0131n hafife al\u0131nmas\u0131 onda korkun\u00e7 duygular yarat\u0131yordu…\u201d Kafka, ailesinin onu zalimce k\u0131nad\u0131\u011f\u0131 bir olay\u0131 anlat\u0131rken kendi durumunu \u015f\u00f6yle tarif eder: \u201cOturuyordum; daha \u00f6nce oldu\u011fu gibi ailemle ilgiliymi\u015f gibi g\u00f6r\u00fcn\u00fcyordum…, asl\u0131nda toplumun d\u0131\u015f\u0131na tekmelendi\u011fimin fark\u0131ndayd\u0131m…\u201d*<\/p>\n

\u00c7OCUKLUK HAL\u0130N\u0130 S\u00dcRD\u00dcR\u00dcYOR<\/p>\n

Kafka’n\u0131n karakterinde tuhaf olan yan, babas\u0131n\u0131n kendisini anlamas\u0131 ve benimsemesi i\u00e7in duydu\u011fu b\u00fcy\u00fck arzudur; bu arzu \u00f6nce okuma d\u00fc\u015fk\u00fcnl\u00fc\u011f\u00fcndeki \u00e7ocuksulukta, sonra da edebiyata olan tutkusunda kendini g\u00f6sterir. Kafka, edebiyat\u0131 yeti\u015fkinler toplulu\u011funun d\u0131\u015f\u0131na \u00e7\u0131kamaz; ayr\u0131ca edebiyat ortadan kald\u0131r\u0131lmas\u0131 imk\u00e2ns\u0131z olan tek \u015feydir ve Kafka onu, daha \u00e7ocuklu\u011fundan ba\u015flayarak kendi varl\u0131\u011f\u0131n\u0131n \u00f6z\u00fc ve \u00f6zg\u00fcnl\u00fc\u011f\u00fcyle bir tutar.1 B\u00fct\u00fcn hayat\u0131 \u00f6nemli davran\u0131\u015flarla s\u0131n\u0131rlanm\u0131\u015f bir adam olan babas\u0131n\u0131 ise otoritenin sesi olarak g\u00f6r\u00fcr. Babas\u0131, \u015fimdiki hayat\u0131n boyunduru\u011funda olan hedeflere daima \u00f6ncelik verilmesi gerekti\u011fi anlam\u0131n\u0131 ta\u015f\u0131r; \u00e7o\u011fu yeti\u015fkinin yapt\u0131\u011f\u0131 gibi. Kafka ya\u015fam\u0131n\u0131 bir \u00e7ocuksuluk i\u00e7inde ge\u00e7irir ve di\u011fer ger\u00e7ek yazarlar gibi \u00f6nceli\u011fi, daima \u015fimdiki zaman\u0131n kar\u015f\u0131t arzular\u0131na tan\u0131r. B\u00fcro \u00e7al\u0131\u015fmas\u0131n\u0131n eziyetine hem katlan\u0131r hem de \u015fik\u00e2yet eder; onu \u00e7al\u0131\u015fmaya zorlayanlardan olmasa bile k\u00f6t\u00fc kaderinden memnun de\u011fildir. Toplumun onu hem kulland\u0131\u011f\u0131n\u0131 hem de d\u0131\u015flad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcr; benli\u011fini kas\u0131p kavuran tutkuyu \u00f6nemsemez, bunu bir \u00e7ocukluk sayar. Elbette babas\u0131, b\u00fct\u00fcn bu olup bitenlere i\u015f d\u00fcnyas\u0131n\u0131n3 o dayan\u0131lmaz anlay\u0131\u015fs\u0131zl\u0131\u011f\u0131yla kar\u015f\u0131l\u0131k verir. Nihayet 1919′ da Kafka babas\u0131na bir mektup yazar; elimizde baz\u0131 b\u00f6l\u00fcmleri bulunan bu mektubu -Allahtan- babas\u0131na g\u00f6ndermez:’ \u201cS\u0131k\u0131nt\u0131l\u0131, ama b\u00fct\u00fcn \u00e7ocuklar gibi inat\u00e7\u0131 bir \u00e7ocuktum; belki annem beni biraz \u015f\u0131mart\u0131yordu; uysal olmad\u0131\u011f\u0131m\u0131 hi\u00e7 sanm\u0131yorum; b\u00fct\u00fcn istedi\u011fim sevecen bir s\u00f6z, sessizce \u2018elinizi tutmak’, ho\u015f bir bak\u0131\u015f oldu\u011fu halde, bunlardan hi\u00e7birini ya\u015fayamad\u0131m. Sen, \u00e7ocuklarla bile ili\u015fki kurarken kendi benli\u011finin d\u0131\u015f\u0131na \u00e7\u0131kamaz, kuvvet kullan\u0131r, birden sinirlenir ve \u00f6flcelenirsin… Kendi bile\u011finin kuvvetiyle \u00e7ok y\u00fcksek bir mevkiye \u00e7\u0131km\u0131\u015ft\u0131n ve bu y\u00fczden kendine kar\u015f\u0131 s\u0131n\u0131rs\u0131z bir g\u00fcvenin vard\u0131… Seni g\u00f6r\u00fcnce kekelemeye ba\u015fl\u0131yordum… Senin kar\u015f\u0131nda kendime olan g\u00fcvenimi yitiriyor ve dayan\u0131lmaz bir su\u00e7luluk duygusuna kap\u0131l\u0131yordum.<\/p>\n

Birisi hakk\u0131nda \u015fu sat\u0131rlar\u0131 bana yazd\u0131ran, i\u015fte bendeki bu duygunun \u00f6l\u00e7\u00fcs\u00fczl\u00fc\u011f\u00fcyd\u00fc-.\u201d Duydu\u011fu utanc\u0131n, o \u00f6ld\u00fckten sonra da varl\u0131\u011f\u0131m s\u00fcrd\u00fcrmesinden korkuyordu… \u201cBug\u00fcne dek yazd\u0131klar\u0131m t\u00fcm\u00fcnde senden s\u00f6z ettim. Ya ne yapsayd\u0131m; i\u00e7imi sana d\u00f6kemedikten sonra?… Bug\u00fcne kadar, bile bile s\u00fcr\u00fcncemede b\u0131rakt\u0131\u011f\u0131n bir ayr\u0131l\u0131\u011f\u0131 ger\u00e7ekle\u015ftirmekti asl\u0131nda bu…\u201d<\/p>\n

Kafka kitab\u0131na \u201cBabalar\u0131n d\u00fcnyas\u0131ndan ka\u00e7\u0131\u015f giri\u015fimleri\u201d’ ad\u0131n\u0131 vermeyi d\u00fc\u015f\u00fcn\u00fcyordu. \u015eu noktada yan\u0131lg\u0131ya d\u00fc\u015fmemeliyiz: Kafka hi\u00e7bir zaman ger\u00e7ek anlamda ka\u00e7may\u0131 istemedi. Onun istedi\u011fi, b\u00f6ylesi bir d\u00fcnyada -d\u0131\u015flanm\u0131\u015f olarak- ya\u015famakt\u0131. Kovuldu\u011funu o da biliyordu. Bunu ba\u015fkalar\u0131n\u0131n yapt\u0131\u011f\u0131 s\u00f6ylenemez; kendini bu d\u00fcnyan\u0131n d\u0131\u015f\u0131na att\u0131\u011f\u0131 da do\u011fru de\u011fil. Onun istedi\u011fi \u00e7\u0131kar d\u00fcnyas\u0131nda, sanayi ve ticaret d\u00fcnyas\u0131nda \u00e7ekilmez birisi olarak g\u00f6r\u00fclmekti; o, varl\u0131\u011f\u0131n\u0131 r\u00fcyalar\u0131n \u00e7ocuksulu\u011funda s\u00fcrd\u00fcrmek istiyordu.<\/p>\n

Burada s\u00f6z konusu olan ka\u00e7\u0131\u015f, edebi g\u00fcnl\u00fcklerinde tasarlanan ka\u00e7\u0131\u015ftan farkl\u0131d\u0131r: Onun ka\u00e7\u0131\u015f\u0131 ba\u015far\u0131s\u0131zd\u0131r. Hatta ba\u015far\u0131s\u0131z olmas\u0131 gereken, ba\u015far\u0131s\u0131z olmay\u0131 isteyen bir ka\u00e7\u0131\u015ft\u0131r. Kafka ‘y\u0131 uzla\u015fman\u0131n, \u201c\u015fike\u201dnin s\u0131n\u0131rlan i\u00e7inde kalmak zorunda b\u0131rakan bu ka\u00e7\u0131\u015f\u0131n s\u0131radan ka\u00e7\u0131\u015ftan farkl\u0131 olan yan\u0131, asla ihlal edilmemesi gereken bir yasa\u011f\u0131 ihlfil etmi\u015f olmas\u0131n\u0131n verdi\u011fi a\u011f\u0131r su\u00e7luluk duygusu, kendine kar\u015f\u0131 ac\u0131mas\u0131z davranan vicdan\u0131n\u0131n berrakl\u0131\u011f\u0131d\u0131r. Oysa edebi yaz\u0131lardaki ka\u00e7ak, e\u011flendirerek mutlu olabilen bir amat\u00f6rd\u00fcr; hen\u00fcz \u00f6zg\u00fcr de\u011fildir; \u00f6zg\u00fcrl\u00fck kelimesinin en kuvvetli niteli\u011fi olan ba\u011f\u0131ms\u0131zl\u0131ktan yoksundur. \u00d6zg\u00fcr olmak i\u00e7in, kendini bu niteli\u011fiyle egemen toplulu\u011fa kabul ettirmesi gerekmektedir.
\nAvusturya derebeyli\u011finin k\u00f6hnemi\u015f d\u00fcnyas\u0131nda bu gen\u00e7 Yahudi’yi benimseyebilecek tek toplumsal grup, babas\u0131n\u0131n i\u015f \u00e7evresidir; ne var ki onlar da, edebiyat d\u00fc\u015fk\u00fcnl\u00fc\u011f\u00fcm z\u00fcppelik olarak g\u00f6r\u00fcrler ve aldatmaca sayd\u0131klar\u0131 bu t\u00fcr etkinliklerin kesinlikle d\u0131\u015f\u0131nda kal\u0131rlar. Franz’\u0131n babas\u0131n\u0131n g\u00fcc\u00fcn\u00fc tart\u0131\u015fmas\u0131z kabul eden bu \u00e7evre, \u00e7al\u0131\u015fma rekabeti kurallar\u0131n\u0131 kat\u0131 bir \u015fekilde uygulamaktad\u0131r; ge\u00e7ici heveslere asla prim vermez, \u00e7ocuklara ho\u015fg\u00f6r\u00fcyle yakla\u015f\u0131r hatta kendi \u00f6l\u00e7\u00fcleri i\u00e7inde onlar\u0131 sever ama asla ilkelerinden taviz vermez. B\u00fct\u00fcn bunlar\u0131 belirttikten sonra Kafka’n\u0131n tavr\u0131n\u0131 belirginle\u015ftirmek ve u\u00e7larda gezinen karakterini ayd\u0131nl\u0131\u011fa kavu\u015fturmak \u00e7ok daha kolay olacak. Kafka, onu benimsemeye hi\u00e7 de m\u00fcsait olmayan bir g\u00fcc\u00fcn onu kabul etmek zorunda oldu\u011funa inan\u0131r (asla taviz vermeyecektir -bu konuda son derece kararl\u0131d\u0131r); bununla birlikte bu otoriteyi ortadan kald\u0131rmay\u0131, hatta kar\u015f\u0131 \u00e7\u0131kmay\u0131 hi\u00e7bir zaman d\u00fc\u015f\u00fcnmez. Ne ya\u015fama ko\u015fullar\u0131n\u0131 ortadan kald\u0131ran babas\u0131na kar\u015f\u0131 \u00e7\u0131kmay\u0131 ister, ne de yeti\u015fkin bir insan ve baba olmay\u0131. B\u00fct\u00fcn haklar\u0131 sakl\u0131 kalmak ko\u015fuluyla babas\u0131n\u0131n \u00e7evresine girmek i\u00e7in kendi usul\u00fcnce \u00f6l\u00fcm\u00fcne bir m\u00fccadele verir; ba\u015far\u0131y\u0131 tek bir ko\u015fulla kabul edecektir: Sorumsuz bir \u00e7ocuk olarak kalmak.<\/p>\n

Bu umutsuz m\u00fccadeleyi en k\u00fc\u00e7\u00fck bir taviz vermeden, son nefesine kadar s\u00fcrd\u00fcr\u00fcr. Hi\u00e7bir zaman umuda kap\u0131lmaz: Onu babas\u0131n\u0131n d\u00fcnyas\u0131na g\u00f6t\u00fcren tek yol, kendine \u00f6zg\u00fc her \u015feyden (kapris, \u00e7ocuksuluk) vazge\u00e7mesi demek olan \u00f6l\u00fcmd\u00fcr. 1917’de bu \u00e7\u00f6z\u00fcm yolunu dile getirir, daha sonra da romanlar\u0131na yans\u0131t\u0131r: \u201cAnla\u015f\u0131lan, kendimi \u00f6l\u00fcm\u00fcn g\u00fcvenli kollar\u0131na b\u0131rakmaktan ba\u015fka \u00e7are yok. Bir inan\u00e7tan artakalanlar.<\/p>\n

Babaya d\u00f6n\u00fc\u015f yolculu\u011fu. B\u00fcy\u00fck bar\u0131\u015fma g\u00fcn\u00fc.'” Baba olabilmek i\u00e7in evlenmesi gerekmektedir. \u00c7ok istedi\u011fi halde ge\u00e7erli nedenlerle evlilikten ka\u00e7\u0131n\u0131r: \u0130ki kez ni\u015fan\u0131 bozar. \u201cGe\u00e7mi\u015f ku\u015faklardan yal\u0131t\u0131lm\u0131\u015f\u201d ya\u015f\u0131yor ve \u201cyeni ku\u015faklar\u0131n ba\u015flang\u0131c\u0131… olam\u0131yordu\u201d.’
\n\u201cBabas\u0131na yazd\u0131\u011f\u0131 mektup\u201dta \u015f\u00f6yle der: \u201cEvlenmem kar\u015f\u0131s\u0131ndaki en \u00f6nemli engel, bir ailenin sorumlulu\u011funu \u00fcstlenmek ve, daha da \u00f6nemlisi, bir aileyi \u00e7ekip \u00e7evirmek i\u00e7in senin niteliklerine sahip olmam gerekti\u011fi do\u011frultusundaki kesin inanc\u0131md\u0131r…\u201d \u015e\u00f6yle diyelim: Senin gibi olmam ve kendime ihanet etmem gerekir.<\/p>\n

Kafka’n\u0131n \u00f6n\u00fcnde iki se\u00e7enek vard\u0131r: Skandallar (hi\u00e7bir \u015feyin \u00fcst\u00fcnde durup d\u00fc\u015f\u00fcnmeyen, vaat edilmi\u015f bir mutlulu\u011fa da bel ba\u011flamayan egemen bir mizac\u0131n ve kaprislerin \u00fcr\u00fcn\u00fc, \u00e7ocuk\u00e7a ama \u00f6l\u00e7\u00fcl\u00fc skandallar) ile yaln\u0131zca titiz \u00e7al\u0131\u015fmaya ve erkeklere \u00f6zg\u00fc otoriteye adanm\u0131\u015f bir mutluluk aray\u0131\u015f\u0131. Kafka tercihini yapar ve buna uygun bir hayat s\u00fcrd\u00fcr\u00fcr; i\u015f hayat\u0131n\u0131n sevimsiz \u00e7arklar\u0131 aras\u0131nda kendini ezdirmeden dola\u015fmay\u0131 ba\u015far\u0131r. B\u00fct\u00fcn \u00e7ocuksuluklar\u0131, endi\u015fe dolu g\u00fcvensizlikleri, kepazelikleri ve yalanlar\u0131yla kendi kahramanlar\u0131n\u0131n al\u0131konmaz kaprislerinden yana \u00e7\u0131kar. K\u0131sacas\u0131 Kafka, gerek\u00e7esi olmayan ve kendi anlamlar\u0131 bak\u0131m\u0131ndan belli bir d\u00fczen tutturamayan d\u00fcnyan\u0131n varolu\u015funun egemen bir varolu\u015f, \u00f6l\u00fcm\u00fc \u00e7a\u011f\u0131rd\u0131\u011f\u0131 \u00f6l\u00e7\u00fcde m\u00fcmk\u00fcn bir varolu\u015f olarak kalmas\u0131n\u0131 ister.<\/p>\n

Bunu isterken ka\u00e7amak yollara ba\u015fvurmaz ve zay\u0131fl\u0131k g\u00f6stermez; tercihinin egemen varolu\u015f bi\u00e7imi oldu\u011funu gizlemeye \u00e7al\u0131\u015fmaz. Ciddiyet alan\u0131n\u0131n, haks\u0131z yere egemen olana bir ayr\u0131cal\u0131k gibi verilmesini isteyerek hi\u00e7bir zaman dolamba\u00e7l\u0131 yollara ba\u015fvurmaz. Yasalar\u0131n ve iktidar\u0131n g\u00fcvencesi alt\u0131na al\u0131nm\u0131\u015f kaprisler, hayvanat bah\u00e7esindeki yabani hayvanlar de\u011fil de nedir? Kaprisin kendi hakikati ve do\u011fall\u0131\u011f\u0131 hasta d\u00fc\u015fmeyi, \u00f6l\u00fcme kadar huzursuz kalmay\u0131 g\u00f6ze al\u0131nakt\u0131r. Maurice Blanchot’nun Kafka’dan s\u00f6z ederken belirtti\u011fi gibi” hak eylemin i\u015fidir, \u201csanat (kapris) ise eylem kar\u015f\u0131s\u0131nda hi\u00e7bir hak iddia edemez”. D\u00fcnya da, ister istemez, toprak vaat edilen insanlar\u0131n mal\u0131d\u0131r; onlar, e\u011fer isterlerse, hep birlikte \u00e7al\u0131\u015f\u0131r, m\u00fccadele eder ve bu topra\u011fa ula\u015f\u0131rlar. Kafka’n\u0131n sessiz ve umutsuz g\u00fcc\u00fc, ya\u015fama imkanlar\u0131n\u0131 ona vermeyi reddeden otoriteye itiraz etmeyi istememesi, ama otoritenin kar\u015f\u0131s\u0131na rekabet oyunuyla \u00e7\u0131kan ortak yan\u0131lg\u0131dan da uzakla\u015fmaya \u00e7al\u0131\u015fmas\u0131ndan gelir. Her ne kadar en sonunda zafere ula\u015fm\u0131\u015f olsa da, bask\u0131ya kar\u015f\u0131 \u00e7\u0131km\u0131\u015f olan bu insan, bask\u0131 uygulamay\u0131 \u00fcstlenen insanlara benzemeye ba\u015flar;1 \u00fcstelik hem kendisine hem de ba\u015fkalar\u0131na kar\u015f\u0131 uygular bu bask\u0131y\u0131. Hesaps\u0131z ya\u015fanan \u00e7ocuksu hayat ve egemen hevesler kendi zaferlerinin g\u00fcc\u00fc kar\u015f\u0131s\u0131nda ayakta kalamazlar. \u015eu ko\u015fulu yerine getirmeyen hi\u00e7bir \u015fey egemenli\u011fini s\u00fcrd\u00fcremez: \u0130ktidar kadar etkili olma; iktidar, gelecek zaman\u0131n \u015fimdiki zaman kar\u015f\u0131s\u0131nda \u00f6ncelikli olmas\u0131, vaat edilen topra\u011f\u0131n \u00f6ncelikli olmas\u0131 anlam\u0131nda bir eylemdir. Elbette, zalim d\u00fc\u015fman\u0131 ortadan kald\u0131rmaya y\u00f6nelik m\u00fccadeleyi g\u00f6ze almaman\u0131n bedeli a\u011f\u0131rd\u0131r: Bu, kendini \u00f6l\u00fcm\u00fcnkollar\u0131na b\u0131rakmaktan ba\u015fka bir \u015fey de\u011fildir. \u0130hanet etmeden dayanmak i\u00e7in tavizsiz, zorlu ve s\u0131k\u0131nt\u0131l\u0131 bir m\u00fccadele vermeye raz\u0131 olmak gerekir. Mant\u0131\u011f\u0131n gerektirdi\u011fi isteklere s\u0131rt \u00e7eviren ve eylemin \u00e7arklar\u0131 i\u00e7inde ne yapaca\u011f\u0131n\u0131 hi\u00e7 bilemeyen bu \u00e7\u0131lg\u0131nca safl\u0131\u011f\u0131; kendi kahramanlar\u0131n\u0131, g\u00fcnbeg\u00fcn artan bir su\u00e7luluk duygusuna bulayan bu safl\u0131\u011f\u0131 koruman\u0131n tek yolu budur. Kim, \u015eato’daki K.’dan ya da Dava’daki Joseph K. ‘dan daha \u00e7ocuksu ve daha pervas\u0131z olabilir? \u201cBu iki kitapta ayn\u0131\u201d ki\u015filik \u00e7\u0131kar kar\u015f\u0131m\u0131za: Sinsi, hesaps\u0131z bir sald\u0131rganl\u0131k i\u00e7indedir; sapk\u0131n kaprisler ve k\u00f6r\u00fc k\u00f6r\u00fcne bir inat i\u00e7in kendini mahveder. \u201cMerhametsiz otoritelerin hay\u0131rhah davranmalar\u0131n\u0131 bekler; han\u0131n orta yerinde (memurlar\u0131n kald\u0131\u011f\u0131 bir han), okulda, avukat\u0131n\u0131n b\u00fcrosunda…, Adliye Saray\u0131’n\u0131n duru\u015fma salonlar\u0131nda en k\u00fcstah hovardalar gibi davran\u0131r.\u201d Das Urteil’de [Yarg\u0131], o\u011flu taraf\u0131ndan hep alaya al\u0131nan baba kendi ya\u015fama ama\u00e7lar\u0131 \u00fcst\u00fcndeki egemenli\u011finin derinlemesine, f\u00fctursuzca, kar\u015f\u0131 konmaz ve kendi iradesine ra\u011fmen ortadan kald\u0131r\u0131lmas\u0131n\u0131n kar\u015f\u0131l\u0131\u011f\u0131 oldu\u011funa emindir; nitekim, b\u00fct\u00fcn bu karga\u015fan\u0131n sorumlusu olan o\u011ful, kendisine s\u0131\u011f\u0131nak bulmadan k\u00f6pekleri serbest b\u0131rak\u0131r, gecenin karanl\u0131\u011f\u0131nda ne yapaca\u011f\u0131n\u0131 bilemez ve ilk kurban o olur. Hi\u00e7 ku\u015fkusuz, insana \u00f6zg\u00fc egemenlik alanlar\u0131n\u0131n kaderi hep budur; kendini ink\u00e2r etmedik\u00e7e (en k\u00fc\u00e7\u00fck bir hesapla her \u015fey yerle bir olur; i\u015fte o zaman, hesab\u0131 yap\u0131lan nesnenin \u015fimdiki zamana \u00fcst\u00fcnl\u00fc\u011f\u00fc anlam\u0131na gelen tutsakl\u0131k ba\u015flar) ya da \u00f6l\u00fcm\u00fcn kal\u0131c\u0131 an\u0131na ula\u015fmad\u0131k\u00e7a egemen olan hi\u00e7bir \u015fey varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcremez. Egemenlikten feragat etmemenin tek yolu \u00f6l\u00fcmd\u00fcr. \u00d6l\u00fcmde tutsakl\u0131k yoktur; \u00f6l\u00fcmde, art\u0131k hi\u00e7bir \u015fey yoktur.<\/p>\n

Kafka’n\u0131n anlatt\u0131\u011f\u0131 egemen bir hayat de\u011fildir; tam tersine o, heveslerinin en doludizgin oldu\u011fu anlara var\u0131ncaya de\u011fin h\u00fcm\u00fc dayat\u0131r hayat\u0131na. Dava ve \u015eato’daki erotizm a\u015fks\u0131z, arzusuz, g\u00fc\u00e7s\u00fcz bir erotizmdir; her ne olursa olsun uzak durulmas\u0131 gereken bir \u00e7\u00f6ld\u00fcr sanki: Ne var ki her \u015fey i\u00e7 i\u00e7e ge\u00e7mektedir. 1922 y\u0131l\u0131nda Kafka G\u00fcnl\u00fck’\u00fcne \u015funlar\u0131 yazar:\u201d \u201cDoyuma ula\u015ft\u0131\u011f\u0131mda, doyuma ula\u015fmam\u0131\u015f olmay\u0131 istiyordum; y\u00fczy\u0131l\u0131n ve gelene\u011fin bildi\u011fim b\u00fct\u00fcn imk\u00e2nlar\u0131n\u0131 kullanarak kendimi doyumsuzlu\u011fa s\u00fcr\u00fckl\u00fcyordum: Oysa \u015fimdi doyum halinde olabilmeyi isterdim. O zamanlar hep doyumsuzdum, hatta kendi doyumsuzlu\u011fumdan bile. Bu g\u00fcl\u00fcn\u00e7 durumu biraz sistemle\u015ftirerek yeni bir ger\u00e7eklik yaratmamak i\u015ften bile de\u011fildi. Zihnimdeki zay\u0131fl\u0131k \u00e7ocuksu bir oyunla, \u00e7ocuksulu\u011fu-nun bilincinde bir oyunla ba\u015flad\u0131. \u00d6rne\u011fin, y\u00fcz\u00fcmde tik varm\u0131\u015f gibi yap\u0131yordum, kollar\u0131m\u0131 ba\u015f\u0131m\u0131n arkas\u0131na kavu\u015fturup dola\u015f\u0131yordum; bunlar i\u011fren\u00e7 \u00e7ocukluklard\u0131 ama etkili oluyorlard\u0131. Edebi anlat\u0131m\u0131mda da benzer geli\u015fmeler oldu; ne yaz\u0131k ki, bu geli\u015fme yar\u0131da kald\u0131. Ba\u015fa gelecek bir felaket ancak b\u00f6yle engellenebilir.\u201d<\/p>\n

G\u00fcnl\u00fck’\u00fcn\u00fcn, tarih koymad\u0131\u011f\u0131 ba\u015fka bir b\u00f6l\u00fcm\u00fcnde ise \u015f\u00f6yle der:” umdu\u011fum zafer kazanmak de\u011fil; m\u00fccadele etmek bana ne\u015fe vermiyor; yap\u0131labilecek tek \u015fey oldu\u011fu i\u00e7in m\u00fccadele etmekten sevin\u00e7 duyabilirim. Bu haliyle m\u00fccadelenin bana verdi\u011fi ne\u015fe, yetenek ya da zevke dair yetilerimi doldurup ta\u015f\u0131r\u0131yor ve belki de en sonunda kendimi, m\u00fccadelenin de\u011fil ama ne\u015fenin kollar\u0131na b\u0131rakaca\u011f\u0131m.\u201d K\u0131sacas\u0131 Kafka doyuma ula\u015fmak i\u00e7in mutsuz olmak ister: Mutsuzlu\u011fun s\u0131rr\u0131 \u00f6lesiye ya\u015fad\u0131\u011f\u0131n\u0131 s\u00f6yledi\u011fi ne\u015fedir. Bir sonraki b\u00f6l\u00fcm\u00fc aktarmak istiyorum: \u201cBa\u015f\u0131n\u0131 e\u011fdi: Boynu \u015fimdi \u00e7ok daha iyi g\u00f6r\u00fcn\u00fcyordu; kan\u0131n ve etin fokurdad\u0131\u011f\u0131 bir yara vard\u0131 boynunda; bitmeyen bir y\u0131ld\u0131r\u0131m a\u00e7m\u0131\u015ft\u0131 yaray\u0131.\u201d K\u00f6r edici y\u0131ld\u0131r\u0131m\u0131n -bitmeyen y\u0131ld\u0131r\u0131m\u0131n-, ondan hemen \u00f6nce s\u00f6z\u00fc edilen bunal\u0131mdan daha anlaml\u0131 oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyoruz. Jorna\/’de \u015fa\u015f\u0131rt\u0131c\u0131 bir soruya yer veriliyor ( 1917 tarihli bir b\u00f6l\u00fcm): \u201cKim ne derse desin, ac\u0131y\u0131 ac\u0131 i\u00e7inde dile getirmenin m\u00fcmk\u00fcn olabilece\u011fine hi\u00e7bir zaman… inanmad\u0131m; \u00f6yle ki, \u00f6rne\u011fin mutsuzken, hatta kafam mutsuzlu\u011fun aleviyle yan\u0131p tutu\u015furken oturup birisine \u015funlar\u0131 yazabilirim: Mutsuzum. Hatta daha da ileri giderek yeteneklerim \u00f6l\u00e7\u00fcs\u00fcnde ve mutsuzlukla hi\u00e7 ilgisi yokmu\u015f gibi g\u00f6r\u00fcnen \u00e7e\u015fitli bezemeler yapabilir, bu tema \u00fcst\u00fcnde k\u0131smi ya da do\u011fa\u00e7lamalar deneyebilir, hatta b\u00fct\u00fcn uyarlamalar\u0131 i\u015fin i\u00e7ine katabilirim. Bu, ne bir yalan ne de ac\u0131y\u0131 yat\u0131\u015ft\u0131rma \u00e7abas\u0131; bunun nedeni g\u00fcc\u00fcn fazlal\u0131\u011f\u0131; bu Tanr\u0131’n\u0131n bana bir l\u00fctfu; ac\u0131n\u0131n b\u00fct\u00fcn g\u00fcc\u00fcm\u00fc t\u00fcketti\u011fi, varl\u0131\u011f\u0131m\u0131 silip s\u00fcp\u00fcrd\u00fc\u011f\u00fc bir anda boy g\u00f6steriyor. Bu fazlal\u0131k nereden geliyor?\u201d Soruyu tekrarlayal\u0131m: Bu fazlal\u0131k nereden geliyor? Kafka’n\u0131n hik\u00e2yeleri i\u00e7inde Yarg\u0131 kadar ilgin\u00e7 olan\u0131 azd\u0131r.<\/p>\n

23 Eyl\u00fcl 1912 tarihli g\u00fcnl\u00fc\u011f\u00fcnde \u015funlar\u0131 yaz\u0131yor : \u201cBu hik\u00e2yeyi, ay\u0131n 22’sini 23’\u00fcne ba\u011flayan gece saat ak\u015fam\u0131n 10’uyla sabah\u0131n 6’s\u0131 aras\u0131nda bir solukta yazd\u0131m. Oturmaktan kar\u0131ncalanan bacaklar\u0131m\u0131 masan\u0131n alt\u0131ndan zar zor \u00e7\u0131karabildim. \u00d6n\u00fcmde h\u0131zla ak\u0131p giden hik\u00e2yeyi g\u00f6rmek, bu hik\u00e2yenin sular\u0131n\u0131 yara yara gidi\u015fimi hissetmek, korkun\u00e7 bir \u00e7aban\u0131n \u00fcr\u00fcn\u00fc ve m\u00fcthi\u015f bir sevin\u00e7 kayna\u011f\u0131yd\u0131. O gece boyunca pek \u00e7ok kez b\u00fct\u00fcn y\u00fck\u00fc omuzlar\u0131mda hissettim. B\u00fcy\u00fcyen yang\u0131n\u0131n \u0131\u015f\u0131\u011f\u0131nda, her \u015feyi yok eden ve yeniden canland\u0131ran bu yang\u0131n\u0131n… \u0131\u015f\u0131\u011f\u0131nda her \u015feyi bir arada nas\u0131l s\u00f6ylemeli, akla geliveren b\u00fct\u00fcn d\u00fc\u015f\u00fcnceleri, en garip d\u00fc\u015f\u00fcnceleri.\u201d
\nCarrouges \u015f\u00f6yle der:*\u201c \u201cBuhik\u00e2yede, arkada\u015f\u0131n\u0131 istemedi\u011fi i\u00e7in babas\u0131yla kavga eden ve sonunda umutsuzlu\u011fa kap\u0131l\u0131p intihar eden gen\u00e7 bir adam\u0131n ba\u015f\u0131ndan ge\u00e7enler anlat\u0131l\u0131r. Kavgan\u0131n tasviri ne kadar uzunsa, gen\u00e7 adam\u0131n kendini nas\u0131l \u00f6ld\u00fcrd\u00fc\u011f\u00fc de bir o kadar k\u0131sa dile getirilir: \u201cKap\u0131dan d\u0131\u015far\u0131 f\u0131rlayarak tramvay raylar\u0131n\u0131 h\u0131zla ge\u00e7ti; kar\u015f\u0131 konmaz bir g\u00fc\u00e7 onu suya do\u011fru itiyordu. A\u00e7 insan\u0131n buldu\u011fu yeme\u011fe sar\u0131lmas\u0131 gibi korkuluklara tutundu. S\u0131rf ana-babas\u0131 \u00f6v\u00fcns\u00fcn diye
\ngen\u00e7li\u011findejimnastikyapm\u0131\u015ft\u0131; ustal\u0131kla atlad\u0131 pannakl\u0131klardan. Bir s\u00fcre daha bir eliyle tutunmaya devam etti; pannaklar\u0131 giderek zay\u0131fl\u0131yordu; pannakl\u0131klar\u0131n aras\u0131ndan otob\u00fcs\u00fc kollad\u0131; otob\u00fcs\u00fcn g\u00fcr\u00fclt\u00fcs\u00fc d\u00fc\u015ferken \u00e7\u0131kan sesleri \u00f6rtebilirdi; sessizce hayk\u0131rd\u0131: \u2018Sevgili anneci\u011fim, babac\u0131\u011f\u0131m; sizleri ne kadar da sevmi\u015ftim! ‘ ve kendini bo\u015flu\u011fa b\u0131rakt\u0131.\u201d<\/p>\n

\u201cO an k\u00f6pr\u00fcde, kelimenin tam anlam\u0131yla \u00e7\u0131lg\u0131n bir trafik vard\u0131.\u201d Michel Carrouges, son c\u00fcmlenin \u015fiirsel de\u011feri oldu\u011fu konusunda \u0131srar etmekte hakl\u0131. Kafka, en yak\u0131n arkada\u015f\u0131 olan Max Brod’a, bu c\u00fcmlenin anlam\u0131 \u00fcst\u00fcne farkl\u0131 bir a\u00e7\u0131klama yapar: \u201cSon c\u00fcmlenin benim i\u00e7in ta\u015f\u0131d\u0131\u011f\u0131 anlam\u0131 biliyor musun? Yazarken, bana \u00e7ok kuvvetli bir bo\u015falma an\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fcrd\u00fc\/\u201d Bu \u201c\u015fa\u015f\u0131rt\u0131c\u0131 a\u00e7\u0131klama\u201d, \u201cerotik arka-planlar\u0131n\u201d kap\u0131s\u0131n\u0131 aralayabilir mi? \u201cBabas\u0131n\u0131n kar\u015f\u0131s\u0131nda u\u011frad\u0131\u011f\u0131 bozgunu, hayat\u0131 aktarma r\u00fcyas\u0131ndaki ba\u015far\u0131s\u0131zl\u0131\u011f\u0131n\u0131 biraz olsun gidermek i\u00e7in yazd\u0131\u011f\u0131\u201d sonucunu \u00e7\u0131kartmam\u0131za yeter mir Do\u011frusu bilemiyorum; ama bildi\u011fim bir \u015fey var: C\u00fcmleyi bu \u201ca\u00e7\u0131klama\u201dn\u0131n \u0131\u015f\u0131\u011f\u0131nda yeniden okudu\u011fumuzda ne ifade etti\u011fini daha iyi kavrayabiliriz: Sevincin egemenli\u011fi ve varl\u0131\u011f\u0131n -\u00f6tekiler demek olan- hi\u00e7li\u011fe do\u011fru egemen kay\u0131\u015f\u0131.<\/p>\n

Ne\u015fe duygusunun egemen olmas\u0131n\u0131n bedeli \u00f6l\u00fcmle \u00f6denir. Ne\u015fenin hemen \u00f6ncesinde ise endi\u015fe -\u00e7\u0131k\u0131\u015f yolunun ka\u00e7\u0131n\u0131lmaz oldu\u011funun anla\u015f\u0131lmas\u0131- vard\u0131r; sarho\u015flu\u011fun ay\u0131rd\u0131na var\u0131nca onu b\u00fct\u00fcn s\u0131k\u0131nt\u0131lardan alacak olan ba\u015f d\u00f6nmesi \u00f6l\u00fcmle cezaland\u0131r\u0131l\u0131r. Ne var ki, mutsuzluk, yaln\u0131zca bir ceza de\u011fildir. Georg Bende-man\u0131n’\u0131n \u00f6l\u00fcm\u00fc, onun kopyas\u0131 olan Kafka i\u00e7in mutluluk anlam\u0131 da ta\u015f\u0131r: G\u00f6n\u00fcll\u00fc mahk\u00fbmiyeti, bir yandan onda yol a\u00e7t\u0131\u011f\u0131 \u00f6l\u00e7\u00fcs\u00fczl\u00fc\u011f\u00fc devam ettirirken di\u011fer yandan da babas\u0131na kar\u015f\u0131 mutlak bir sevgi ve sayg\u0131 duymaya y\u00f6nlendirerek endi\u015fesini giderir. Duydu\u011fu derin hayranl\u0131\u011f\u0131 g\u00f6stermenin ve kesin olarak yok etmenin ba\u015fka bir yolu yoktur. Egemenlik, kendine, \u00f6l\u00fcmden ba\u015fka bir hak tan\u0131mayacak kadar ileri gidebilir: Egemenlik hi\u00e7bir zaman harekete ge\u00e7mez, iddia etmez; hak iddia etmek hi\u00e7bir \u015fekilde egemen olamayan, hep sonu\u00e7lar\u0131n pe\u015finde ko\u015ftu\u011fu i\u00e7in tutsak olan eyleme mahsustur. \u00d6l\u00fcmle hazz\u0131n su\u00e7 ortakl\u0131\u011f\u0131;1 beklenmedik ya da \u015fa\u015f\u0131rt\u0131c\u0131 herhangi bir \u015fey olabilir mi? Hi\u00e7bir hesap yapmaks\u0131z\u0131n her t\u00fcr hesaps\u0131zl\u0131\u011f\u0131 benimseyen -haz, egemen varl\u0131\u011f\u0131n en \u00f6nemli niteli\u011fi, hatta simgesidir; tek yapt\u0131r\u0131m\u0131 da \u00f6l\u00fcmd\u00fcr.<\/p>\n

San\u0131yorum s\u00f6ylenmedik bir \u015fey kalmad\u0131. \u015eim\u015fek ya da ne\u015fe erotik anlar\u0131n g\u00f6r\u00fcnt\u00fcs\u00fc de\u011fildir. Erotizm, karga\u015fa yaratmak i\u00e7in bu anlara kat\u0131l\u0131r. T\u0131pk\u0131, \u00e7ocuk Kafka’n\u0131n yapmac\u0131k y\u00fcz \u201ctikler\u201di gibi \u201cortaya \u00e7\u0131kabilecek mutsuzlu\u011fu \u00f6nlemeye\u201d yararlar. M\u00fccadeleyi ve i\u00e7imizi s\u0131kan bu endi\u015feyi (onsuz, ne fazlal\u0131k var olabilirdi ne de Tanr\u0131 l\u00fctfu) dayatan iki \u015fey vard\u0131r: Tekrarlan\u0131p duran mutsuzluk ve hi\u00e7bir \u015fekilde savunulamayacak durumda olan hayat. Mutsuzluk ve g\u00fcnah da m\u00fccadelenin ta kendisi de\u011filler mi? Erdem anlam\u0131na gelen m\u00fccadele, do\u011fabilecek b\u00fct\u00fcn sonu\u00e7lardan ba\u011f\u0131ms\u0131zd\u0131r. Endi\u015fe olmad\u0131\u011f\u0131nda m\u00fccadele de \u201ctek \u00e7\u00f6z\u00fcm yolu\u201d olmaktan \u00e7\u0131kmaz m\u0131? \u0130\u015fte Kafka b\u00f6ylesi \u201c… ne\u015feyle dolu, yetenek ya da zevke dair yetilerini a\u015fan…\u201d bir mutsuzlu\u011fun i\u00e7indedir; – bu, \u00f6ylesine \u015fiddetli bir ne\u015fedir ki, \u00f6l\u00fcm\u00fc bile – m\u00fccadeleden de\u011fil- ondan gelecektir.<\/p>\n

\u00c7OCUKLU\u011eUN MUTLU CO\u015eKUSU \u00d6L\u00dcM\u00dcN EGEMEN \u00d6ZG\u00dcRL\u00dc\u011e\u00dcNDED\u0130R<\/p>\n

\u00c7in Seddi ba\u015fl\u0131\u011f\u0131yla yay\u0131mlanan derlemede yer alan \u00c7ocukluklar adl\u0131 anlat\u0131 Kafka’n\u0131n mutlu co\u015fkusunun paradoksal g\u00f6r\u00fcn\u00fcm\u00fcn\u00fc yans\u0131t\u0131r. B\u00fct\u00fcn eserlerinde oldu\u011fu gibi burada da hi\u00e7bir \u015fey kurulu d\u00fczene ve tan\u0131mlanabilen ili\u015fkilere dayanmaz. T\u0131pk\u0131 sisin r\u00fczg\u00e2rda savrulup par\u00e7alara ayr\u0131lmas\u0131 gibi, bazen yava\u015f bazen h\u0131zl\u0131 bir par\u00e7alan\u0131\u015f s\u00f6z konusudur: Bu denli edilgen bir egemenlik kuran s\u0131n\u0131rs\u0131zl\u0131\u011fa anlam kazand\u0131racak, a\u00e7\u0131k\u00e7a belirlenmi\u015f anla\u015f\u0131l\u0131r bir ama\u00e7tan eser yoktur. Sanki \u00e7ocuk Kafka’ya b\u00fct\u00fcn yapmak istedi\u011fi, oyun arkada\u015flar\u0131na kat\u0131lmakt\u0131r.<\/p>\n

\u201cBa\u015f\u0131m\u0131z\u0131 e\u011fip gecenin karanl\u0131\u011f\u0131na dal\u0131yorduk. Gece ya da g\u00fcnd\u00fcz; saati yoktu! Bazen yeleklerimizin d\u00fc\u011fmeleri, a\u011f\u0131zdaki di\u015fler gibi birbirine \u00e7arp\u0131yordu; bazen de, aram\u0131zda belli bir mesafe b\u0131rakarak ko\u015fuyorduk; tropikal hayvanlar gibi a\u011fz\u0131m\u0131zdan alevler f\u0131\u015fk\u0131r\u0131yordu sanki. Eski zamanlar\u0131n s\u00fcvarileri gibi e\u011filip e\u015feleniyor, birbirimizle \u00e7arp\u0131\u015farak k\u0131sac\u0131k soka\u011f\u0131 \u00e7ar\u00e7abuk iniyor, h\u0131z\u0131m\u0131z\u0131 alamay\u0131p kar\u015f\u0131 yoku\u015fun neredeyse tamam\u0131m t\u0131rman\u0131yorduk. Baz\u0131lar\u0131 birer birer hende\u011fe atl\u0131yor, tam bay\u0131r\u0131n karanl\u0131\u011f\u0131nda kaybolmu\u015fken tarlalar\u0131n k\u0131y\u0131s\u0131ndaki yolda beliriveriyor, sanki bizi tan\u0131m\u0131yorlarm\u0131\u015f gibi \u015f\u00f6yle bir tepeden t\u0131rna\u011fa s\u00fcz\u00fcyorlard\u0131…\u201d<\/p>\n

Bu kar\u015f\u0131tl\u0131k (g\u00fcne\u015f, kesif sisin kar\u015f\u0131t\u0131, yani onun perdelenmi\u015f bir hakikati de\u011fil midir?), belki de,1 g\u00f6r\u00fcn\u00fcrde h\u00fcz\u00fcnl\u00fc olan bu eseri ayd\u0131nlatma gibi bir erdemi bar\u0131nd\u0131r\u0131r. \u00c7ocuklu\u011fundaki, ne\u015feyi \u00e7a\u011fr\u0131\u015ft\u0131ran bu egemen co\u015fku daha sonralar\u0131 \u00f6l\u00fcme yem olanbir harekete d\u00f6n\u00fc\u015f\u00fcr. Tekba\u015f\u0131na \u00f6l\u00fcm \u00f6ylesine engin, \u201chedef-u\u011fruna-ey-lem\u201dden \u00f6ylesine uzakt\u0131r ki, Kafka’n\u0131n ate\u015fli mizac\u0131n\u0131 hem gizler ve hem de k\u0131\u015fk\u0131rt\u0131r. Ba\u015fka bir deyi\u015fle, bu miza\u00e7 \u00f6l\u00fcm\u00fc kabul etmesiyle: \u00d6l\u00fcm\u00fcn s\u0131n\u0131r\u0131 hedefe ba\u011f\u0131ml\u0131l\u0131kla: Egemen tav\u0131r da bu s\u0131n\u0131rla birlikte sunulur ona; hi\u00e7bir hedefi olmayan, hi\u00e7bir iste\u011fi olmayan, \u015fim\u015fek h\u0131z\u0131yla onu m\u00fckemmelli\u011fe ula\u015ft\u0131np kesin yok olu\u015fa g\u00f6t\u00fcren egemen tav\u0131rd\u0131r bu: Parmakl\u0131\u011f\u0131n \u00fcst\u00fcnden atlarken haylaz bir \u00e7ocuktan farks\u0131zd\u0131r. Egemen tav\u0131r hem su\u00e7ludur hem de mutsuz: O, \u00f6l\u00fcmden ka\u00e7arken, en \u00e7ok da m\u00fccadeleyi reddedip \u00f6l\u00fcrken i\u015fe yaramaz bir \u00f6zg\u00fcrl\u00fck tutkusuyla bir kez daha sarho\u015f olan \u00e7ocuklu\u011funun \u00e7\u0131lg\u0131nca davran\u0131\u015flar\u0131n\u0131 g\u00f6stermektedir. \u0130ndirgenemeyen varl\u0131k,2 \u00f6l\u00fcm\u00fcn ona bah\u015fetti\u011fi nimetleri reddetmi\u015ftir; \u00f6l\u00fcmse, ancak zarara u\u011framadan eylemin tam otoritesine itaat etmeyi kabul eder.<\/p>\n

\u0130stenirse Kafka’n\u0131n eserlerindeki toplumsal bak\u0131\u015f a\u00e7\u0131s\u0131, aile ve cinselli\u011fe ili\u015fkin yakla\u015f\u0131m ve nihayet dine dair d\u00fc\u015f\u00fcnceler bulunup \u00e7\u0131kar\u0131labilir. Ancak bu t\u00fcr ayr\u0131mlara gitmek beni rahats\u0131z ediyor: Bir \u00f6nceki b\u00f6l\u00fcmde bu farkl\u0131 g\u00f6r\u00fcn\u00fcmleri tek bir g\u00f6r\u00fcn\u00fcm halinde kayna\u015ft\u0131rabilece\u011fim bir yakla\u015f\u0131m sergilemeye \u00e7al\u0131\u015ft\u0131m. Franz Kafka’n\u0131n anlat\u0131lar\u0131ndaki toplumsal nitelik, ancak ve ancak genel bir g\u00f6sterim \u00e7er\u00e7evesinde kavranabilir. \u015eato ‘yu \u201cayla\u011f\u0131n destan\u0131\u201d ya da \u201cezilen Yahudinin destan\u0131\u201d olarak g\u00f6rmek; Dava’y\u0131 \u201cb\u00fcrokrasi \u00e7a\u011f\u0131nda san\u0131\u011f\u0131n destan\u0131\u201d olarak ele almak; saplant\u0131larla dolu anlat\u0131lar\u0131n\u0131 Rousset’nin L’ Univers concentrationnaire (Evren Bir Toplama Kamp\u0131) adl\u0131 eserine yak\u0131n bulmak, elbette t\u00fcm\u00fcyle yanl\u0131\u015f say\u0131lacak de\u011ferlendirmeler olmaz. B\u00f6yle bir yakla\u015f\u0131mdan yola \u00e7\u0131kan Carrouge, kom\u00fcnistlerin Kafka’ya kar\u015f\u0131 d\u00fc\u015fmanca tutumunu ele al\u0131r: \u201cKafka’n\u0131n, ba\u015fka yazarlar gibi kendini kapitalist cehennemi anlatmakla s\u0131n\u0131rlad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnseydik, onu bir \u00e7\u0131rp\u0131da kar\u015f\u0131 devrimcilik su\u00e7lamas\u0131ndan kurtarabilirdik.\u201d27 \u015e\u00f6yle devam eder: \u201cKafka’n\u0131n tutumunun pek \u00e7ok devrimciye i\u011fren\u00e7 gelmesinin nedeni b\u00fcrokrasiyi ve burjuva adaletini a\u00e7\u0131k\u00e7a tart\u0131\u015fma konusu yapmamas\u0131 de\u011fildir; e\u011fer kendini bununla s\u0131n\u0131rlam\u0131\u015f olsayd\u0131 ortaya \u00e7\u0131kan bo\u015flu\u011fu seve seve doldururlard\u0131; onun tavr\u0131n\u0131n \u00e7irkin bulunmas\u0131n\u0131n nedeni, b\u00fct\u00fcn b\u00fcrokrasileri ve her t\u00fcr s\u00f6zde adaleti tart\u0131\u015fma konusu yapmas\u0131d\u0131r.\u201d Kafka, belli baz\u0131 kurumlar\u0131 tart\u0131\u015fma konusu yaparak onlar\u0131n yerine daha insanc\u0131l ba\u015fka kurumlar\u0131n konmas\u0131n\u0131 m\u0131 \u00f6neriyordu?1 Carrouges’a g\u00f6re bu sorular\u0131n cevab\u0131 \u015fudur: \u201c\u0130syana kar\u015f\u0131 m\u0131 \u00e7\u0131k\u0131yor? Evet ama \u00f6vd\u00fc\u011f\u00fcnden fazla de\u011fil. Onun tek g\u00f6zlem alan\u0131 insan\u0131n ezilmesi: Buradan sonu\u00e7 \u00e7\u0131karmak ise okuyucunun i\u015fi!<\/p>\n

Yer\u00f6l\u00e7\u00fcmc\u00fc K.’n\u0131n i\u015fini yapmas\u0131na engel olan i\u011fren\u00e7 g\u00fcce kar\u015f\u0131 isyan etmemek m\u00fcmk\u00fcn m\u00fc?\u201d Tam tersine Kafka’n\u0131n, \u015eato’ da isyan d\u00fc\u015f\u00fcncesine kar\u015f\u0131 \u00e7\u0131kt\u0131\u011f\u0131n\u0131 belirtmeliyim. Carrouges da bunu bildi\u011fi i\u00e7in biraz ileride \u015f\u00f6yle der: \u201cKafka ‘ya… y\u00f6neltilebilecek tek ele\u015ftiri, her t\u00fcr devrimci eyleme ku\u015fkuyla yakla\u015fmas\u0131 olabilir; onun ortaya koydu\u011fu sorunlar siyasal sorunlar de\u011fil, insanl\u0131\u011fa dair sorunlard\u0131r ve devrimcilik-sonras\u0131 d\u00f6nemin izlerini ta\u015f\u0131rlar.\u201d Ku\u015fkuculuktan s\u00f6z etmek ve Kafka’n\u0131n ortaya att\u0131\u011f\u0131 sorunlara, siyasetle ilgilenen insanl\u0131\u011f\u0131n hareket edip konu\u015ftu\u011fu d\u00fczlem \u00fcst\u00fcnde kalarak* anlam vermeye \u00e7al\u0131\u015fmak, son derece yetersiz bir de\u011ferlendirme olacakt\u0131r.<\/p>\n

Kom\u00fcnistlerin d\u00fc\u015fmanca tutumu, esas olarak Kafka ‘n\u0131n yorumlanmas\u0131yla ilgilidir ve bunun b\u00f6yle olmas\u0131na \u015fa\u015fmamak gerekir.<\/p>\n

Daha da ileri gidece\u011fim. Kafka’n\u0131n baba otoritesi kar\u015f\u0131s\u0131ndaki tutumu, etkili etkinlikten do\u011fan genel otoriteden ba\u015fka bir anlam ta\u015f\u0131maz. D\u0131\u015ftan bak\u0131ld\u0131\u011f\u0131nda, kom\u00fcnizm gibi mant\u0131\u011fa dayanarak kurulmu\u015f bir sistem, ger\u00e7ekten de etkili olan etkinli\u011fi b\u00fct\u00fcn sorunlar\u0131n da \u00e7\u00f6z\u00fcm kayna\u011f\u0131d\u0131r; ne var ki etkili etkinlik, \u015fimdiki an\u0131n gelecekteki anlardan muaf oldu\u011fu egemen tavr\u0131 ne kesinkes mahk\u00fbm edebilir ne de uygulamada ho\u015f g\u00f6rebilir. Tek bir gerek\u00e7eye sayg\u0131 _g\u00f6steren, beraberinde l\u00fcks ya\u015fay\u0131\u015f\u0131 ve \u00e7ocuksulu\u011fu getiren ak\u0131ld\u0131\u015f\u0131 de\u011ferleri, \u00f6zel \u00e7\u0131kar d\u00fcrt\u00fcs\u00fcn\u00fcn gizli yans\u0131malar\u0131 olarak g\u00f6ren Uir partinin egemen tavr\u0131 benimsemesi zordur. Kom\u00fcnizmde kabul edilebilecek tek egemen tav\u0131r, \u00e7ocu\u011fun g\u00f6sterdi\u011fi egemen tav\u0131rd\u0131r; o da \u00f6nemsiz say\u0131ld\u0131\u011f\u0131 i\u00e7in. \u00c7ocuklar asla yeti\u015fkinlerin ciddiyetine ula\u015famayacaklar\u0131 i\u00e7in bu tutum onlara l\u00fctfedilir. \u00c7ocuklar\u0131 \u00f6nemli sayan, egemen de\u011ferlere dokunabilmek i\u00e7in edebiyatla ilgilenen bir yeti\u015fkinin kom\u00fcnist toplumda yeri yoktur. Burjuva bireycili\u011fini mahk\u00fbm eden bir d\u00fcnyada, yeti\u015fkin Kafka’n\u0131n a\u00e7\u0131klanamaz do\u011fas\u0131, \u00e7ocuksulu\u011fu savunulamaz. \u0130lkeleri bak\u0131m\u0131ndan kom\u00fcnizm, Kafka’n\u0131n ta\u015f\u0131d\u0131\u011f\u0131 anlam\u0131n tam reddi ve kar\u015f\u0131t\u0131d\u0131r.<\/p>\n

KAFKA DA AYNI F\u0130K\u0130RDE<\/p>\n

Onun, ne if\u015fa edebilece\u011fi ne dead\u0131na konu\u015fabilece\u011fi bir \u015fey vard\u0131r: Asl\u0131nda bir hi\u00e7 olan o, etkili etkinlik onu mahk\u00fbm etti\u011fi \u00f6l\u00e7\u00fcde vard\u0131r; o, etkili etkinli\u011fin reddinden ba\u015fka bir \u015fey de\u011fildir. \u0130\u015fte bu y\u00fczden onu reddeden bir otorite kar\u015f\u0131s\u0131nda yerlere kadar e\u011filmi\u015ftir; her ne kadar e\u011fili\u015fi, hayk\u0131ran bir iddiadan daha \u015fiddetli olsa da… Severek, \u00f6lerek ve ona pes ettiremeyenlere a\u015fk\u0131n ve \u00f6l\u00fcm\u00fcn sessizli\u011fiyle kar\u015f\u0131 koyarak e\u011filmi\u015ftir; \u00e7\u00fcnk\u00fc a\u015fka ve \u00f6l\u00fcme ra\u011fmen pes etmeyecek olan hi\u00e7, onun egemen varolu\u015fudur.<\/p>\n","protected":false},"excerpt":{"rendered":"

Sava\u015ftan k\u0131sa bir s\u00fcre sonra haftal\u0131k kom\u00fcnist bir dergi (Action), \u015fa\u015f\u0131rt\u0131c\u0131 bir konuda anket yapt\u0131. Kafka yak\u0131lmal\u0131 m\u0131? Ankette yer alan soru buydu. Bu, o kadar \u00e7\u0131lg\u0131nca bir soruydu ki, \u00f6ncesinde sorulmas\u0131 gerekenleri bile hi\u00e7e say\u0131yordu: Kitaplar yak\u0131lmal\u0131 m\u0131? Ya da genel olarak, ne t\u00fcr kitaplar yak\u0131lmal\u0131? Sonu\u00e7ta hangi soru sorulmu\u015f olursa olsun dergi redakt\u00f6rlerinin […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[134],"tags":[],"class_list":{"0":"post-7167","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-kuram"},"yoast_head":"\nEdebiyat ve K\u00f6t\u00fcl\u00fck - Kafka Yak\u0131lmal\u0131 m\u0131? | Georges Bataille - 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\/09\/18\/edebiyat-ve-kotuluk-kafka-yakilmali-mi-georges-bataille\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Edebiyat ve K\u00f6t\u00fcl\u00fck - Kafka Yak\u0131lmal\u0131 m\u0131? | Georges Bataille\" \/>\n<meta property=\"og:description\" content=\"Sava\u015ftan k\u0131sa bir s\u00fcre sonra haftal\u0131k kom\u00fcnist bir dergi (Action), \u015fa\u015f\u0131rt\u0131c\u0131 bir konuda anket yapt\u0131. 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