{"id":748,"date":"2010-01-06T01:00:00","date_gmt":"2010-01-05T22:00:00","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/01\/06\/utopya-iyi-bir-kavram-degildir-gilles-deleuze\/"},"modified":"2010-01-06T01:00:00","modified_gmt":"2010-01-05T22:00:00","slug":"utopya-iyi-bir-kavram-degildir-gilles-deleuze","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/01\/06\/utopya-iyi-bir-kavram-degildir-gilles-deleuze\/","title":{"rendered":"\u00dctopya iyi bir kavram de\u011fildir | Gilles Deleuze"},"content":{"rendered":"<p style=\"text-align: justify;\"><strong><strong><img loading=\"lazy\" decoding=\"async\" style=\"float: left;\" src=\"images\/stories\/deleuze.jpg\" width=\"155\" height=\"205\" border=\"0\" \/><\/strong><\/strong>\u00c7\u00fcnk\u00fc Tarihe kar\u015f\u0131 \u00e7\u0131kt\u0131\u011f\u0131nda bile, h\u00e2l\u00e2 ona g\u00f6ndermede bulunur ve bir \u00fclk\u00fc ya da bir g\u00fcd\u00fcleyici olarak kendisini tarihe kaydeder. Ama haline-geli\u015f bizatihi kavramd\u0131r. Tarihin i\u00e7inde do\u011far ve oraya d\u00fc\u015fer, ne ki tarihin i\u00e7inde de\u011fildir. Onun, kendili\u011finde bir ba\u015flang\u0131c\u0131 ya da sonu yoktur, yaln\u0131zca bir ortas\u0131 vard\u0131r. Bu nedenle tarihsel olmaktan \u00e7ok co\u011frafyasald\u0131r o. Devrimler ve dost toplumlar\u0131, direni\u015f toplumlar\u0131 i\u015fte bu t\u00fcrdendir, zira yaratmak direnmektir: bir i\u00e7kinlik d\u00fczlemi \u00fczerindeki saltl\u0131k haline-geli\u015fler, saltl\u0131k olaylar. Tarihin olayda yakalad\u0131\u011f\u0131 \u015fey, onun \u015feylerin durumunda ya da ya\u015fanm\u0131\u015fta ger\u00e7ekle\u015fmesidir, ancak olay, haline-geli\u015f\u2019i i\u00e7inde, kendi \u00f6z sa\u011flaml\u0131\u011f\u0131 i\u00e7inde, kavram olarak kendili\u011finden-konumu i\u00e7inde Tarihten kurtulur.<\/p>\n<p style=\"text-align: justify;\">Psiko-sosyal tipler tarihseldirler, ama kavramsal ki\u015filikler olaylard\u0131r. Bazen tarihi izleyerek ve onunla birlikte ya\u015flan\u0131l\u0131r, bazen de \u00e7ok \u00f6zel bir olay\u0131n i\u00e7inde (belki de \u201cfelsefe nedir?\u201d sorununu ortaya koyma imk\u00e2n\u0131n\u0131 veren o ayn\u0131 olay\u0131n i\u00e7inde) ihtiyar haline-gelinir. Ve bu gen\u00e7 ya\u015fta \u00f6lenler i\u00e7in de ayn\u0131 \u015feydir, bu t\u00fcrl\u00fc \u00f6lmenin de bir\u00e7ok \u00e7e\u015fidi vard\u0131r. D\u00fc\u015f\u00fcnmek, denemektir, ama denemek denen \u015fey, her zaman i\u00e7in yap\u0131lmakta olan \u015feydir \u2013hakikatin g\u00f6r\u00fcn\u00fc\u015f\u00fcn\u00fcn yerini alan ve ondan \u00e7ok daha talepk\u00e2r olan, dikkat \u00e7ekici, ilgin\u00e7 \u015fey. Yap\u0131lmakta olan \u015fey, biten \u015fey olmad\u0131\u011f\u0131 gibi, ba\u015flayan \u015fey de de\u011fildir. Tarih deneme de\u011fildir, tarihten ka\u00e7an bir \u015feyin denenmesini m\u00fcmk\u00fcn k\u0131lan hemen hemen olumsuz ko\u015fullar\u0131n b\u00fct\u00fcn\u00fcd\u00fcr yaln\u0131zca. Tarih olmasayd\u0131, deneme belirlenmemi\u015f, y\u00f6nlendirilmemi\u015f olarak kal\u0131rd\u0131, ne ki deneme tarihsel de\u011fil, felsefecedir. Olay\u0131 d\u00fc\u015f\u00fcnmenin, biri olay\u0131n uza\u011f\u0131ndan ge\u00e7erek tarih i\u00e7indeki ge\u00e7ekle\u015fmesini, tarih i\u00e7indeki ko\u015fullan\u0131\u015f\u0131n\u0131 ve \u00e7\u00fcr\u00fcy\u00fc\u015f\u00fcn\u00fc toplamaktan; ama \u00f6teki, olaya gidip, onda t\u0131pk\u0131 bir haline-geli\u015f\u2019te yerle\u015fir gibi yerle\u015fmekten, onda ayn\u0131 zamanda gen\u00e7le\u015fmekten ve ya\u015flanmaktan, onun t\u00fcm bile\u015ftiricilerinden ya da \u00f6zelliklerinden ge\u00e7mekten ibaret iki tarz\u0131 oldu\u011funu, P\u00e9guy b\u00fcy\u00fck bir felsefe kitab\u0131nda a\u00e7\u0131klar.<\/p>\n<p style=\"text-align: justify;\">Tarihin i\u00e7inde hi\u00e7bir \u015fey de\u011fi\u015fmiyor ya da de\u011fi\u015fmez g\u00f6r\u00fcn\u00fcyor olabilir, ama olayda her \u015fey de\u011fi\u015fir ve biz de olayda de\u011fi\u015firiz: \u201cHi\u00e7bir \u015fey olmad\u0131. Ve sonu g\u00f6r\u00fclemeyen bir sorun, \u00e7\u0131k\u0131\u015f\u0131 olmayan bir sorun&#8230; birdenbire art\u0131k varolamaz hale geliverir ve insan kendi kendisine, neden s\u00f6z ediyorduk diye sorar\u201d; ba\u015fka sorunlar\u0131n i\u00e7ine ge\u00e7mi\u015ftir o; \u201chi\u00e7bir \u015fey olmad\u0131 ve yeni bir halk\u0131n, yeni bir d\u00fcnyan\u0131n, yeni bir insan\u0131n i\u00e7inde olakoduk\u201d. Art\u0131k tarihselden de\u011fil ve ebediden de de\u011fil, der P\u00e9guy, bu N\u2019ebedi\u2019dendir. \u0130\u015fte yeni bir kavram\u0131 g\u00f6stermek \u00fczere P\u00e9guy\u2019nin yaratmas\u0131 gereken bir ad ve bu kavram\u0131n bile\u015ftiricileri, yo\u011funluklar\u0131&#8230; Ve P\u00e9guy\u2019den uzaklardaki bir d\u00fc\u015f\u00fcn\u00fcr\u00fcn Zamans\u0131z ya da G\u00fcnceliksiz ad\u0131yla nitelemi\u015f oldu\u011fu da benzer bir \u015fey de\u011fil midir: ebediyet ile hi\u00e7bir ili\u015fkisi bulunmayan de\u011fil-tarihsel yo\u011funluk, onsuz tarihin i\u00e7inde hi\u00e7bir \u015feyin yap\u0131lamayaca\u011f\u0131, ama tarihle birbirine kar\u0131\u015fmayan haline-geli\u015f. Yunanl\u0131lar\u0131n ve Devletlerin alt\u0131ndan do\u011fru, bir t\u00fcrl\u00fc itmeyen, her zaman yap\u0131lmakta olan yeni bir d\u00fcnyan\u0131n diskini ve okunu atar gibi, bir halk, bir toprak f\u0131rlatmaktad\u0131r: \u201czamana kar\u015f\u0131 etkimek, ve b\u00f6ylece zaman\u0131, gelecekteki bir zaman lehine (umar\u0131m) etkimek.\u201d Ge\u00e7mi\u015fe kar\u015f\u0131 etkimek ve b\u00f6ylece \u015fimdiki hali, bir gelecek lehine (umar\u0131m) etkimek \u2013ama gelecek, \u00fctopik bile olsa, tarihin bir gelece\u011fi de\u011fil, sonsuz \u015eimdi\u2019dir, Platon\u2019un, Yo\u011fun veya Zamans\u0131z, her t\u00fcrl\u00fc \u015fimdiki halden ay\u0131rm\u0131\u015f oldu\u011fu No\u00fbn\u2019dur, bir an de\u011fil, ama bir haline-geli\u015f\u2019tir. Foucault\u2019nun G\u00fcncel diye adland\u0131rd\u0131\u011f\u0131 \u015fey de bu de\u011fil mi? Ancak, Nietzsche onu G\u00fcnceliksiz diye adland\u0131rm\u0131\u015fken, kavram \u015fimdi nas\u0131l g\u00fcncel ad\u0131n\u0131 alacakt\u0131r? \u00c7\u00fcnk\u00fc, Foucault\u2019ya g\u00f6re, \u00f6nemli olan \u015fimdiki hal ile g\u00fcncel aras\u0131ndaki farkt\u0131r. Yeni ve ilgin\u00e7 olan, g\u00fcncel oland\u0131r. G\u00fcncel bizim oldu\u011fumuz \u015fey de\u011fil, ama daha \u00e7ok haline-geldi\u011fimiz \u015fey, haline-gelmekte oldu\u011fumuz \u015feydir, yani \u00d6teki, \u00f6teki-haline-geli\u015fimiz. \u015eimdiki hal ise, tersine, ne oldu\u011fumuz ve, buradan kalkarak, olmaktan \u00e7\u0131km\u0131\u015f oldu\u011fumuz \u015feydir. Yaln\u0131zca ge\u00e7mi\u015fin ve \u015fimdinin paylar\u0131n\u0131 de\u011fil, ama, daha derinlemesine, \u015fimdinin paylar\u0131n\u0131 de\u011fil, \u015fimdinin ve g\u00fcncelin paylar\u0131n\u0131 da ay\u0131rmak zorunday\u0131z. G\u00fcncel \u00fctopik de olsa h\u00e2l\u00e2 bizim haline-geli\u015fimizin \u015fimdi\u2019si oldu\u011fu i\u00e7in. Foucault, felsefenin sorununu ebedi\u2019ye g\u00f6re de\u011fil ama \u015eimdi\u2019ye g\u00f6re ortaya koydu\u011fu i\u00e7in Kant\u2019a hayranl\u0131\u011f\u0131n\u0131 belirtirken, felsefenin hedefinin ebediyi tema\u015fa, ya da tarihi d\u00fc\u015f\u00fcn\u00fclmeme de\u011fil ama g\u00fcncel haline-geli\u015flerimiz \u00fczerinde te\u015fhiste bulunmak oldu\u011funu anlatmak ister: Kant\u2019\u0131n kendisine g\u00f6re de, devrimlerin ne ge\u00e7mi\u015fiyle, ne \u015fimdisiyle, ne de gelece\u011fiyle birbirine kar\u0131\u015fan, bir devrimci-haline-geli\u015f. Hukuk devletlerinin ne olduklar\u0131yla kar\u0131\u015fmayan bir demokratik-haline-geli\u015f, ya da hatta Yunanl\u0131lar\u0131n ne idiydileriyle kar\u0131\u015fmayan bir Yunanl\u0131-haline-geli\u015f. Ge\u00e7en her \u015fimdi\u2019de haline-geli\u015fleri te\u015fhis etmek; Nietzsche\u2019nin filozofa hekim olarak, \u201cuygarl\u0131\u011f\u0131n hekimi\u201d ya da yepyeni i\u00e7kin varolu\u015f kiplerinin mucidi olarak verdi\u011fi \u00f6dev budur. Ebedi felsefe, ama ayn\u0131 zamanda da felsefe tarihi, yerlerini bir felsefece-haline-geli\u015f\u2019e b\u0131rak\u0131rlar. Bug\u00fcn, yeniden tarihin i\u00e7ine d\u00fc\u015fen, ama oradan gelmeyen, ya da daha iyisi, ancak oradan \u00e7\u0131kmak i\u00e7in gelen, hangi haline-geli\u015fler bizi katediyor? N\u2019ebedi, Zamans\u0131z, G\u00fcncel, i\u015fte felsefedeki kavramlara \u00f6rnekler; \u00f6rnek kavramlar&#8230; Ve e\u011fer biri bir ba\u015fkas\u0131n\u0131n G\u00fcncelliksiz dedi\u011fine G\u00fcncel ad\u0131n\u0131 veriyorsa, bu yaln\u0131zca kavrama ait bir \u015fifre\u2019den \u00f6t\u00fcr\u00fcd\u00fcr, ufak yer de\u011fi\u015ftirmelerin, P\u00e9guy\u2019nin dedi\u011fi gibi, bir sorundaki de\u011fi\u015fikliklere yol a\u00e7abilecek kom\u015fuluklar\u0131 ve bile\u015ftiricileri\u2019nden \u00f6t\u00fcr\u00fcd\u00fcr. (P\u00e9guy\u2019deki Zamansalca-ebedi, Nietzsche\u2019ye g\u00f6re haline-geli\u015fin Ebedili\u011fin, Foucault ileyse \u0130\u00e7teki-d\u0131\u015f).<\/p>\n<p>Gilles Deleuze \u2013 Felix Guattari<\/p>\n","protected":false},"excerpt":{"rendered":"<p>\u00c7\u00fcnk\u00fc Tarihe kar\u015f\u0131 \u00e7\u0131kt\u0131\u011f\u0131nda bile, h\u00e2l\u00e2 ona g\u00f6ndermede bulunur ve bir \u00fclk\u00fc ya da bir g\u00fcd\u00fcleyici olarak kendisini tarihe kaydeder. Ama haline-geli\u015f bizatihi kavramd\u0131r. Tarihin i\u00e7inde do\u011far ve oraya d\u00fc\u015fer, ne ki tarihin i\u00e7inde de\u011fildir. Onun, kendili\u011finde bir ba\u015flang\u0131c\u0131 ya da sonu yoktur, yaln\u0131zca bir ortas\u0131 vard\u0131r. Bu nedenle tarihsel olmaktan \u00e7ok co\u011frafyasald\u0131r o. Devrimler [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[62],"tags":[],"class_list":{"0":"post-748","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-gilles-deleuze"},"yoast_head":"<!-- This site is optimized with the Yoast SEO Premium plugin v24.9 (Yoast SEO v24.9) - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>\u00dctopya iyi bir kavram de\u011fildir | Gilles Deleuze - 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\/2010\/01\/06\/utopya-iyi-bir-kavram-degildir-gilles-deleuze\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u00dctopya iyi bir kavram de\u011fildir | Gilles Deleuze\" \/>\n<meta property=\"og:description\" content=\"\u00c7\u00fcnk\u00fc Tarihe kar\u015f\u0131 \u00e7\u0131kt\u0131\u011f\u0131nda bile, h\u00e2l\u00e2 ona g\u00f6ndermede bulunur ve bir \u00fclk\u00fc ya da bir g\u00fcd\u00fcleyici olarak kendisini tarihe kaydeder. Ama haline-geli\u015f bizatihi kavramd\u0131r. Tarihin i\u00e7inde do\u011far ve oraya d\u00fc\u015fer, ne ki tarihin i\u00e7inde de\u011fildir. Onun, kendili\u011finde bir ba\u015flang\u0131c\u0131 ya da sonu yoktur, yaln\u0131zca bir ortas\u0131 vard\u0131r. Bu nedenle tarihsel olmaktan \u00e7ok co\u011frafyasald\u0131r o. 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