{"id":739,"date":"2009-05-02T20:52:00","date_gmt":"2009-05-02T17:52:00","guid":{"rendered":"http:\/\/localhost\/wordpress\/2009\/05\/02\/ethica-okumalar-iii\/"},"modified":"2009-05-02T20:52:00","modified_gmt":"2009-05-02T17:52:00","slug":"ethica-okumalar-iii","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2009\/05\/02\/ethica-okumalar-iii\/","title":{"rendered":"Ethica Okumalar\u0131 III"},"content":{"rendered":"![](\"images\/stories\/spinoza.jpg\")
Etika’n\u0131n \u00dc\u00e7\u00fcnc\u00fc Kitab\u0131n\u0131n Duygular\u0131n Tan\u0131m\u0131na ayr\u0131lm\u0131\u015f b\u00f6l\u00fcm\u00fcndeki 38 numaral\u0131 \u00f6nerme tek ve biriciktir… “Zalimlik” veya “Vah\u015fet” tan\u0131mlan\u0131r burada –hemen aktaray\u0131m \u015f\u00f6yle: “Za-limlik ya da vah\u015fet birinin bizim sevdi\u011fimiz veya ac\u0131d\u0131\u011f\u0131m\u0131z birine zarar vermeye y\u00f6nelik hissetti\u011fi d\u00fcrt\u00fcd\u00fcr…” Ve Spinoza bu tan\u0131m\u0131n hemen ard\u0131ndan bir a\u00e7\u0131klama yapar: “Zalimli\u011fin z\u0131dd\u0131 ba\u011f\u0131\u015flay\u0131c\u0131l\u0131kt\u0131r ve zihnin pasif bir hali de\u011fil, sayesinde insan\u0131n \u00f6fkesini ve kinini s\u0131n\u0131r-layabildi\u011fi bir kudrettir…”<\/p>\n
Bu tan\u0131m ve devam\u0131ndaki a\u00e7\u0131klama Spinoza’da biriciktir, \u00e7\u00fcnk\u00fc yepyeni ve hen\u00fcz a\u015famam\u0131\u015f oldu\u011fumuz bir “\u00f6znellik” problemini hissettirir. Bu \u00f6nermenin biricikli\u011finin tahlil edildi\u011fiyle hi\u00e7bir komanterde kar\u015f\u0131la\u015fmad\u0131m. Ben de yaln\u0131zca tuhafl\u0131\u011f\u0131 not etmekle kalaca\u011f\u0131m \u015fimdilik, ama sadece Spinoza felsefesinin yorumlanmas\u0131 a\u00e7\u0131s\u0131ndan de\u011fil, hayata dair d\u00fc\u015f\u00fcnmenin g\u00fc\u00e7-leri a\u00e7\u0131s\u0131ndan da b\u00f6yle bir tuhafl\u0131\u011f\u0131n g\u00f6zler \u00f6n\u00fcne serilmesinde bir yarar var.<\/p>\n
Mesele \u015fu: bilirsiniz, Spinoza \u00e7ok sistematik bir d\u00fc\u015f\u00fcn\u00fcr –ve hatta tam da bu y\u00fczden ele\u015ftiril-di\u011fi de olur. Gilles Deleuze’\u00fc bile \u015fa\u015f\u0131rtan bir b\u00f6l\u00fcm, “duygular\u0131n genel tan\u0131m\u0131” ad\u0131 alt\u0131nda Ethica’n\u0131n duygular\u0131 zaten tan\u0131mlam\u0131\u015f gibi g\u00f6r\u00fcnd\u00fc\u011f\u00fc III. kitab\u0131n sonunda yer al\u0131yor. Ve duy-gular\u0131n hemen hemen t\u00fcm\u00fc o b\u00f6l\u00fcmde bir v\u00fccudun \u00fczerindeki d\u0131\u015f etkilerin idealar\u0131n\u0131n nerede ve nas\u0131l i\u015flediklerine ba\u011fl\u0131 olarak tan\u0131mlan\u0131yorlar. Mesela sevin\u00e7 varolma kudretimdeki art\u0131\u015ft\u0131r; keder ise azal\u0131\u015f. Sevgi, “d\u0131\u015f bir nedenin fikri e\u015fli\u011finde varolma kudretimdeki art\u0131\u015ft\u0131r (yani sevin\u00e7)”; nefret ise tersi vesaire. Yani Spinozist tan\u0131mlamalar zincirinde b\u00fct\u00fcn duygular sanki hep bir \u00f6zneyi varsay\u0131yorlar gibi \u2013bunun bir Ben, Ego olmas\u0131na da gerek yok, \u00e7\u00fcnk\u00fc Spinoza i\u00e7in her \u015feyin bir v\u00fccutlar kombinasyonu oldu\u011funu zaten biliyoruz. <\/p>\n
Ama gelin g\u00f6r\u00fcn ki Spinoza “zalimli\u011fin” tan\u0131m\u0131nda bamba\u015fka bir \u00f6znellikten bahsediyor gi-bidir: bir tek bu duygu v\u00fccudun kendisine de\u011fil ba\u015fka bir v\u00fccuda veya zihne atfedilendir. Biz kendimize “k\u00f6t\u00fc” diyebilsek bile mesela “zalim” diyemeyiz ve Spinoza bu durumun fark\u0131nda-d\u0131r. Ba\u015fka bir deyi\u015fle zalimlik insanlar\u0131n hep ba\u015fkalar\u0131na atfettikleri bir duygudur. Ba\u015fka bir deyi\u015fle, Spinoza’n\u0131n dilinde asl\u0131nda bir duygu olarak ele al\u0131nmamas\u0131 gerekirdi. Ethica’da Spinoza’n\u0131n ele almay\u0131 reddetti\u011fi ve ola\u011fan hayat\u0131m\u0131zda “duygu” diye nitelendirdi\u011fimiz pek \u00e7ok ruh halimiz var. Ve bunlarda hi\u00e7bir sorun yoktur: mesela g\u00fclme bir duygu de\u011fil bedensel bir etkilenmenin ta kendisidir. Ona tekab\u00fcl eden birtak\u0131m duygular s\u0131ralayabilirsiniz: sevin\u00e7, sevgi, mutluluk.<\/p>\n
Ama zul\u00fcm bamba\u015fkad\u0131r. Biz onu illa ki bir ba\u015fkas\u0131na atfederiz. Ve bu ba\u015fkas\u0131 bizim i\u00e7in zalim olursa bunun nedeni bize zul\u00fcm etmesi de\u011fildir. \u00d6yle olsayd\u0131 ona zalim demezdik, dolays\u0131z d\u00fc\u015fmanl\u0131\u011f\u0131 y\u00fcz\u00fcnden ondan zaten nefret ediyor olurduk ve nefret ile zalimlik aras\u0131ndaki n\u00fcansa gerek kalmazd\u0131. Spinoza meseleyi \u00e7ok b\u00fcy\u00fck bir incelikle yakal\u0131yor gibidir:<\/p>\n
“zalimlik” bize kar\u015f\u0131 de\u011fil, “sevdi\u011fimiz veya ac\u0131d\u0131\u011f\u0131m\u0131z” birine kar\u015f\u0131 y\u00f6nelen bir “k\u00f6t\u00fcl\u00fck” iste\u011fidir. Bir kral bendelerini eziyorsa ona zalim denir. Ben de onun bendesiysem bu daha sert duygulara yol a\u00e7acak \u015fekilde “katlan\u0131r” benim i\u00e7in –ve ben ondan dosdo\u011fru nefret ederim… Ama bir sevdi\u011fime, ac\u0131d\u0131\u011f\u0131m bir ki\u015fiye kar\u015f\u0131 g\u00f6sterildi\u011fini d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm \u015fiddet de bende do\u011f-rudan nefret uyand\u0131r\u0131r. O halde “zalimlik” gibi bir kavrama gerek kalmazd\u0131. \u0130\u015fte Spinoza’n\u0131n muhte\u015fem inceli\u011fi bu noktada belirir: zalimli\u011fi bir e\u011filime yorar\u0131z, bir eyleme de\u011fil. Bir eylem olsayd\u0131 onu ger\u00e7ekle\u015ftirenden basit\u00e7e nefret ederdik, olur biterdi. Duygulardan bahsederken Spinoza’n\u0131n dil ve tan\u0131mlama kal\u0131b\u0131n\u0131n zalimlik konusunda
neden de\u011fi\u015fti\u011fini zannederim hissetmeye ba\u015fl\u0131yorsunuz. Sevgi, nefret, korku, a\u015fa\u011f\u0131lama, al-\u00e7akg\u00f6n\u00fcll\u00fcl\u00fck –Spinoza’n\u0131n tan\u0131mlad\u0131\u011f\u0131 b\u00fct\u00fcn duygular (affectus) e\u011fer felsefeyi k\u00f6t\u00fcye kul-lanarak Kartezyen bir Ego varsayarsan\u0131z, i\u015fte o kab\u0131n i\u00e7ine dahil edilebilirlerdi. Bir tek “za-limlik” illa ki “\u00f6tekine” aittir… Her \u015feyden \u00f6nce bir “d\u00fcrt\u00fc” olarak tan\u0131mlan\u0131r… Peki bizde ba\u015fkalar\u0131n\u0131n d\u00fcrt\u00fcleri konusunda ne gibi bir fikir olabilir ki? O halde bu bir “at\u0131ft\u0131r”… \u00d6tekine y\u00fckledi\u011fim bir su\u00e7lamad\u0131r.<\/p>\n
Zalimden nefret ediyorumdur, bu a\u00e7\u0131k. \u00c7\u00fcnk\u00fc sevdi\u011fim birisine k\u00f6t\u00fcl\u00fck etmeye hep itiliyor oldu\u011funu varsayar\u0131m. Varsayd\u0131\u011f\u0131m onun bir i\u00e7 d\u00fcrt\u00fcs\u00fc gibi kabul edildi\u011finden ortak dilin i\u00e7ine onu bir nevi “gammazlar\u0131m”. O zalimdir, vah\u015fidir… Bu Spinoza’n\u0131n \u00e7ok iyi inceledi\u011fi bir “\u00f6zne atfetme” s\u00fcrecidir. Z\u00fclum diye alg\u0131lad\u0131\u011f\u0131m\u0131z bir eylemle kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131zda o eylemi ger\u00e7ekle\u015ftirene hemen “zalim” deriz. Bu ge\u00e7i\u015fin pek masum olmad\u0131\u011f\u0131n\u0131 Spinoza hissediyordu.<\/p>\n
\u015eimdi esas konumuza ge\u00e7ebiliriz –her ne kadar bu noktaya kadar Spinoza’ya ba\u015fvurma bi\u00e7i-mim herkeste bir kafakar\u0131\u015f\u0131kl\u0131\u011f\u0131 yaratabilir olsa da. Spinozist bir perspektiften bak\u0131l\u0131nca sinema sadece ve sadece zalim ile tersini, yani kendine, nefretine ve kinine mukayyet olan\u0131 g\u00f6s-terebilir. Zulm\u00fc g\u00f6stermek \u00e7ok kolay: her yerde epeyce var ve sineman\u0131n tarihinde en az di\u011fer sanatlar\u0131n toplam\u0131nda temsil edildi\u011finden daha fazla bulunuyor. Oysa zalimli\u011fin (Spinoza’n\u0131n inceleme bi\u00e7imine g\u00f6re ayn\u0131 tan\u0131mla tan\u0131mlanmas\u0131 gereken) z\u0131dd\u0131 olan g\u00fcc\u00fc, kinine ve \u00f6fkesine hakim olma \u00e7abas\u0131n\u0131 g\u00f6stermek \u00e7ok zordur. Hemen anl\u0131yoruz ki bu noktadan itibaren Deleuze’\u00fcn bahsetti\u011fi gibi, “eylem-imajlardan” vazge\u00e7ip “zaman-imajlara” ge\u00e7mek gereke-cektir. Unutmayal\u0131m ki zalimlik hep ba\u015fkas\u0131na atfedebilece\u011fimiz bir kederdir. Atfedildi\u011fi i\u00e7in o ki\u015fide asl\u0131nda bir zevk olabilir (bu bir sadomazo olay\u0131 gibi g\u00f6r\u00fcn\u00fcyor). Birisi bize “zalim” oldu\u011fumuzu s\u00f6ylerse biz bunu asla \u00fcst\u00fcm\u00fcze al\u0131nmay\u0131z. Ama kar\u015f\u0131l\u0131\u011f\u0131nda ona “zalim” deme-yiz. Oysa Spinoza hissetmi\u015ftir ki, “birinin bizden nefret etti\u011fini hissedersek ve kendimizde bu nefretin nedenini bulamazsak, kar\u015f\u0131l\u0131\u011f\u0131nda ondan zorunlu olarak nefret etmi\u015fizdir zaten”, do-lay\u0131s\u0131yla nefretin i\u015fleyi\u015fi ile “zalimlik” atf\u0131n\u0131n i\u015fleyi\u015fi aras\u0131nda psikolojik,mant\u0131ki, sosyolojik ciddi farklar bulunuyor. Hep ba\u015fkalar\u0131 zalimdir, biz asla olamay\u0131z. Hi\u00e7bir ceberrut h\u00fck\u00fcmdar zalimli\u011fi kabul etmez –\u00f6fkelendi\u011fini, nefret etti\u011fini s\u00f6yler ama “zalimlik” kabul edilebilir bir etiket de\u011fildir. (Spinoza ve a\u015fktan bahsederken bu vah\u015fet nereden \u00e7\u0131kt\u0131 diyeceksiniz ama, inan\u0131n birbirlerinden \u00e7ok uzakta de\u011filler)…<\/p>\n
B\u00fct\u00fcn sorun asl\u0131nda Spinoza’n\u0131n sadece tek bir duyguyu, zalimli\u011fi veya vah\u015feti “bize dair” de\u011fil, “\u00f6tekine dair” tan\u0131mlam\u0131\u015f olmas\u0131ndan \u00e7\u0131k\u0131yor. Ve bence Spinoza’n\u0131n labirentlerinde kaybolmak \u00fczereyiz (ya da, diyelim, labirent onun ard\u0131l\u0131 Leibniz’in uzmanl\u0131k alan\u0131d\u0131r, Spinoza okurken s\u00fcr\u00e7erseniz kendinizi mutlak bir kaosta bulabilirsiniz).
Peki, yine Spinozac\u0131 bir soru: zalimlik hep “\u00f6tekine” ait oldu\u011funa g\u00f6re acaba ger\u00e7ekten ondaki bir kedere tekab\u00fcl ediyor mu? Spinoza tariflerinde b\u00fct\u00fcn duygular, ba\u015fkalar\u0131n\u0131n arzular\u0131na y\u00f6nelik olarak hayal edildiklerinde “ger\u00e7ek” de\u011fil, “hayali”dirler. Sevmek demek birinin key-finin nedenini kendim diye alg\u0131lamamak demektir. Spinoza her \u015feyi tek bir plana yaym\u0131\u015ft\u0131r: “birinin beni sevdi\u011fini d\u00fc\u015f\u00fcn\u00fcyorsam ve ona bunun i\u00e7in hi\u00e7bir neden sunmad\u0131\u011f\u0131ma inan\u0131yor-sam, kar\u015f\u0131l\u0131\u011f\u0131nda zorunlu olarak onu severim” dedi\u011finde Spinoza bu inan\u00e7lar kalabal\u0131\u011f\u0131n\u0131n asla “ger\u00e7ek” bir duygulanma nedeni olmad\u0131\u011f\u0131n\u0131 \u0131srarla hat\u0131rlatmay\u0131 da ihmal etmiyor. Spinoza i\u00e7in “onun sevgisi” benim v\u00fccudumda uyanan, benzerimin imaj\u0131ndaki bir de\u011fi\u015fimin benim kendime dair imaj\u0131ndaki de\u011fi\u015fime yak\u0131nl\u0131\u011f\u0131ndan dolay\u0131 t\u00fcreyen bir hazd\u0131r. Dolay\u0131s\u0131yla, bendeki sevincin nedenini en az iki yerde bulabilirim: kendimde veya ba\u015fka bir yerde… Kendimde bulamad\u0131\u011f\u0131mda kar\u015f\u0131mdakinde bulmu\u015f olurum ve b\u00f6ylece sevginin Spinozac\u0131 tan\u0131m\u0131 do\u011frulan\u0131r: beni seviyor, oysa beni sevmesi i\u00e7in hi\u00e7bir \u015fey yapm\u0131\u015f de\u011filim, dolay\u0131s\u0131yla sevdi\u011fim odur… Bu basit bir nedensellik ili\u015fkisi de\u011fildir: ba\u015fka bir deyi\u015fle \u00f6nce vaziyeti hissedip ondan sonra s\u00f6zkonusu duyguyu ya\u015famam. Hissetme ve duygu ayn\u0131 \u015feydir.<\/p>\n
K\u0131r\u0131lma noktas\u0131 ger\u00e7ekten de bir niyet olarak kavranan “zalimlik” ile ilgili olarak ortaya \u00e7\u0131k\u0131yor. Birinin bana zul\u00fcm etti\u011fini s\u00f6yleyebilirim; ama bu asl\u0131nda kendime ac\u0131d\u0131\u011f\u0131mdan ba\u015fka bir manaya gelmez.
Bu duyguyu \u00f6n plana \u00e7\u0131karmam\u0131n nedeni epeyce g\u00fcnl\u00fck hayat par\u00e7as\u0131 olmas\u0131ndan ve politik a\u00e7\u0131l\u0131mlar\u0131 bulunmas\u0131ndan dolay\u0131 asl\u0131nda k\u0131smi bir yalan s\u00f6yledim. \u00c7\u00fcnk\u00fc Spinoza’n\u0131n “hep ba\u015fkalar\u0131na atfedilen duygular” konusunda bir\u00e7ok ba\u015fka \u00f6rne\u011fi var: mesela “c\u00fcret” birinin e\u015fitlerinin asla kalk\u0131\u015fmayaca\u011f\u0131 tehlikeli bir i\u015fi g\u00f6\u011f\u00fcslemeye y\u00f6nelik arzusudur. “\u00d6dleklik” ise, tam tersine, birinin hemcinslerinin c\u00fcret edecekleri bir tehlike kar\u015f\u0131s\u0131nda y\u00fczgeri eden ki\u015fi i\u00e7in denir. Dolay\u0131s\u0131yla arzudan kaynaklanan bir duygu de\u011fildir.<\/p>\n
Bir de hadi bakal\u0131m, Spinozist tan\u0131m\u0131yla \u015f\u00f6yle bir duyguya ad tak\u0131n: \u00f6yle biri ki k\u00f6t\u00fc bir du-rumdan ka\u00e7ma arzusunun \u00f6n\u00fcne korktu\u011fu o k\u00f6t\u00fc durum kar\u015f\u0131s\u0131ndaki onmazl\u0131\u011f\u0131 \u00e7\u0131k\u0131yor –ba\u015fka bir deyi\u015fle ba\u015f\u0131na gelecekler kar\u015f\u0131s\u0131nda “dili tutuluyor”… G\u00f6rd\u00fc\u011f\u00fcm\u00fcz gibi Spinoza kaosu burada da i\u015flemektedir.<\/p>\n
“\u00d6dlek”, “Zalim”, “Beceriksiz” –b\u00fct\u00fcn bu duygular\u0131 genellikle hep “ba\u015fkalar\u0131na” atfediyoruz. Bir konuda “beceriksizlik” etti\u011fimizi s\u00f6yleriz ama bu o anla, o konuyla ve ileri s\u00fcrece\u011fimiz faydac\u0131 arg\u00fcmanla ili\u015fkilidir. Buna kar\u015f\u0131n temel k\u00f6t\u00fc duygular\u0131 rahatl\u0131kla \u00fcstlenebiliriz: “\u00f6fke-lenmi\u015fizdir”, “nefret ederiz”, “korkar\u0131z”, “umut ediyoruzdur” vesaire. Spinoza’daki bu anlat\u0131m de\u011fi\u015fikli\u011fi –ki \u00f6zneyle y\u00fcklemin yer de\u011fi\u015ftirmesi kadar kesindir– belki bizi bir kaosa at\u0131yor, ama duygular\u0131n dilini anlamak yine de gerekir.<\/p>\n","protected":false},"excerpt":{"rendered":"
Etika’n\u0131n \u00dc\u00e7\u00fcnc\u00fc Kitab\u0131n\u0131n Duygular\u0131n Tan\u0131m\u0131na ayr\u0131lm\u0131\u015f b\u00f6l\u00fcm\u00fcndeki 38 numaral\u0131 \u00f6nerme tek ve biriciktir… “Zalimlik” veya “Vah\u015fet” tan\u0131mlan\u0131r burada –hemen aktaray\u0131m \u015f\u00f6yle: “Za-limlik ya da vah\u015fet birinin bizim sevdi\u011fimiz veya ac\u0131d\u0131\u011f\u0131m\u0131z birine zarar vermeye y\u00f6nelik hissetti\u011fi d\u00fcrt\u00fcd\u00fcr…” Ve Spinoza bu tan\u0131m\u0131n hemen ard\u0131ndan bir a\u00e7\u0131klama yapar: “Zalimli\u011fin z\u0131dd\u0131 ba\u011f\u0131\u015flay\u0131c\u0131l\u0131kt\u0131r ve zihnin pasif bir hali de\u011fil, sayesinde […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[44],"tags":[],"class_list":{"0":"post-739","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-spinosizm"},"yoast_head":"\n
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