{"id":749,"date":"2010-01-13T01:00:00","date_gmt":"2010-01-12T22:00:00","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/01\/13\/belki-de-yazmak-onca-yazamadiklarimizin-huzunlu-cagrisidir-karanliktan-thomasya-maurice-blanchot\/"},"modified":"2010-01-13T01:00:00","modified_gmt":"2010-01-12T22:00:00","slug":"belki-de-yazmak-onca-yazamadiklarimizin-huzunlu-cagrisidir-karanliktan-thomasya-maurice-blanchot","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/01\/13\/belki-de-yazmak-onca-yazamadiklarimizin-huzunlu-cagrisidir-karanliktan-thomasya-maurice-blanchot\/","title":{"rendered":"Belki de yazmak onca yazamad\u0131klar\u0131m\u0131z\u0131n h\u00fcz\u00fcnl\u00fc \u00e7a\u011fr\u0131s\u0131d\u0131r | Karanl\u0131ktan Thomas\u2019ya – Maurice Blanchot"},"content":{"rendered":"

<\/strong><\/p>\n

Yazmak i\u00e7in kolayl\u0131kla \u015fu s\u00f6ylenebilir: o, yaz\u0131lmam\u0131\u015f\u0131 g\u00f6sterir, orada bir yerde hen\u00fcz yaz\u0131lmam\u0131\u015f olan\u0131, ama kendisi i\u00e7in de bir yokluk olana\u011f\u0131na sahip olmayan \u015fey; belki de yazmak onca yazamad\u0131klar\u0131m\u0131z\u0131n h\u00fcz\u00fcnl\u00fc \u00e7a\u011fr\u0131s\u0131d\u0131r, o \u201cyaz\u0131lmadan duramam\u201d diyen onca sessizli\u011fin. Yine de biz elimizdeki arac\u0131l\u0131\u011f\u0131yla yokluktan bir kar\u015f\u0131t yaratmay\u0131 biliriz. Rilke\u2019nin Duino\u2019da s\u00f6yledi\u011fi gibi: \u201cBir tek \u00e2n\u0131n \u00e7izimi i\u00e7in orada \u00f6nce kar\u015f\u0131t bir alt y\u00fczey boyan\u0131r zorlukla, g\u00f6rebilelim diye.\u201d<\/p>\n

Nedendir bilinmez, yazmak da, kendisini kar\u015f\u0131t\u0131na d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015f olan \u015feyin bask\u0131s\u0131yla ba\u015flang\u0131c\u0131na gider. Her \u015feyden \u00f6nce kar\u015f\u0131 \u00e7\u0131kar\u0131z, \u00f6ne ge\u00e7eriz, \u00f6n\u00fcnde dururuz, yaz\u0131lm\u0131\u015f bir \u015feye kar\u015f\u0131 yine yazar\u0131z. Bu y\u00fczden her yaz\u0131 bir kar\u015f\u0131 yaz\u0131 oldu\u011fu gibi neyin kar\u015f\u0131s\u0131nda oldu\u011fu da pek a\u00e7\u0131k olmaz. \u00c7eli\u015fkili bir \u015fekilde d\u00fc\u015f\u00fcn\u00fcr ve yazar\u0131z, ger\u00e7e\u011fe pek uymamas\u0131 y\u00f6n\u00fcnden bu tutumumuz bizim temel ger\u00e7e\u011fimiz olur. Nedir \u00f6yleyse bir soru, neden sorulur, yan\u0131ta g\u00fcc\u00fc olmad\u0131\u011f\u0131ndan m\u0131, yoksa yan\u0131t\u0131n bir beklentisi midir? Varl\u0131\u011f\u0131n kendine sordu\u011fu \u015fey olan insan nedir, neden her \u015feyi kar\u0131\u015ft\u0131r\u0131r, e\u011fer do\u011fas\u0131ndan dolay\u0131 ise neden bu do\u011fay\u0131 tehdit eder? \u015e\u00fcphesiz \u00e7eli\u015fki g\u00fc\u00e7 \u00fcretir, gerilimdir o, g\u00fc\u00e7l\u00fcy\u00fc yok eder, ve d\u00fcnyaya kar\u015f\u0131t olarak insan\u0131 da yarat\u0131r. Bu y\u00fczden \u00e7eli\u015fki \u00fczerine ne kadar kar\u015f\u0131tl\u0131k uzla\u015ft\u0131r\u0131p yok etsek bile, \u00e7eli\u015fki denen \u015fey bir do\u011fas\u0131 olmad\u0131\u011f\u0131ndan kendisi hakk\u0131nda s\u00f6z ettirmez. Yapabilece\u011fimiz, ancak \u00e7eli\u015fkili d\u00fc\u015f\u00fcn\u00fcp, d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fcz \u015feyle kar\u015f\u0131t bir konum almak. \u00dcstelik \u00e7eli\u015fki kendisi olmayand\u0131r, \u00e7eli\u015fkili bir \u015fekilde. \u201cDolay\u0131s\u0131yla \u00e7eli\u015fkilik ikircili\u011fin kar\u015f\u0131t anlaml\u0131s\u0131d\u0131r. \u00c7eli\u015fki her zaman en b\u00fcy\u00fck kar\u015f\u0131tl\u0131k i\u00e7inde en b\u00fcy\u00fck a\u00e7\u0131kl\u0131\u011f\u0131 gerektirir; s\u00f6zc\u00fckler son derece g\u00fc\u00e7l\u00fcd\u00fcr hep ancak sahip olduklar\u0131 g\u00fc\u00e7le duyulmalar\u0131 halinde anla\u015f\u0131labilir, ne var ki bu anlay\u0131\u015f k\u0131r\u0131lm\u0131\u015f, par\u00e7alanm\u0131\u015f gibidir\u201d. (Blanchot, Trajik D\u00fc\u015f\u00fcnce)<\/p>\n

Yazmak yazmaya kar\u015f\u0131 bir g\u00fc\u00e7t\u00fcr, harekete ge\u00e7mek i\u00e7in defalarca s\u00f6zc\u00fckleri yok eden, onlar\u0131 istedi\u011fi gibi d\u00fczenlemek i\u00e7in her bi\u00e7ime sokan kendine \u00f6zg\u00fc bir deneyim. Bazen de bu deneyim bir kitaba d\u00f6n\u00fc\u015ferek mutsuzlu\u011fa kaynakl\u0131k eder, ama sadece yazar\u0131n kendisinin ya\u015fayabilece\u011fi bir mutsuzluk, belki a\u015f\u0131r\u0131 bir mutsuzluk. Hele yazar, istedi\u011fi halde istemedi\u011fi bir bi\u00e7imde \u00e7eli\u015fkili bir kitap yazm\u0131\u015fsa, \u00fcstelik bunun tersini de s\u00f6yleyebiliriz. Kitap bitti\u011finde yazar da kitapla \u00e7eli\u015fir ve ne yapaca\u011f\u0131n\u0131 bilmeden bir o yana bir bu yana devinip durur, ancak \u015fu da s\u00f6ylenebilir ki, belki de yazar istedi\u011fini yapm\u0131\u015ft\u0131r, ve bunu bilmemenin ona verdi\u011fi co\u015fkuyla gidip gelmelerin aras\u0131nda k\u00f6kensiz bir huzuru hisseder. Evet insan \u00e7eli\u015fkili bir varl\u0131kt\u0131r, bu y\u00fczden \u00e7eli\u015fki s\u0131radan bir \u015feydir, onun i\u00e7in her \u015fey da\u011f\u0131l\u0131r ve kendisi de her \u015feyde da\u011f\u0131l\u0131r, sonunda varl\u0131k bir kitapta yok lehine kendisini par\u00e7alar\u0131na b\u0131rak\u0131r. Kitaplar da ger\u00e7ekle olan \u00e7eli\u015fkili varolu\u015flar\u0131 sayesinde okunur okunmazd\u0131r. Bazen en olgun kitab\u0131n bile bir \u00e7ocu\u011fun elinde neye d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc \u015fa\u015fk\u0131nl\u0131kla g\u00f6r\u00fcr\u00fcz. \u00c7ocuk, kitab\u0131 par\u00e7alar\u0131na ay\u0131rmam\u0131\u015fsa bile, onu okudu\u011funda kitap da \u00e7ocu\u011fun \u00f6n\u00fcnde taml\u0131\u011f\u0131n\u0131 bir arada tutamaz, da\u011f\u0131l\u0131r gider. Ve baz\u0131 kitaplar vard\u0131r, en ba\u015ftan par\u00e7al\u0131d\u0131r, hem gizemli hem de bu gizemin yoklu\u011fu nedeniyle daha bir yan\u0131na yakla\u015f\u0131lmazd\u0131r. En ba\u015ftan par\u00e7al\u0131d\u0131r, \u00e7\u00fcnk\u00fc par\u00e7alar\u0131n\u0131n bir\u00e7o\u011fu yazar\u0131nda unutuldu\u011fu gibi bir\u00e7o\u011fu da kitapta yazar\u0131n ula\u015famad\u0131\u011f\u0131 yerlerde unutulur, ve baz\u0131 par\u00e7alar da par\u00e7a olan\u0131n \u00f6zg\u00fcnl\u00fc\u011f\u00fcnden olsa gerek ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 b\u00fct\u00fcn kitaba yayar, orada egemen olamazsalar da di\u011fer par\u00e7alar\u0131n daha bir kendi olmalar\u0131na neden olur: par\u00e7a par\u00e7a. Yine, kitap vard\u0131r yaz\u0131l\u0131p yaz\u0131lmad\u0131\u011f\u0131 hemen anla\u015f\u0131lamaz, sanki hi\u00e7bir d\u00fc\u015f\u00fcnce orada yok, ve bu sezgi de belli belirsiz hissettirir kendini, ya da salt d\u00fc\u015f\u00fcnceymi\u015f gibi her c\u00fcmle kendisinde fazladan di\u011fer c\u00fcmlelerin de anlamlar\u0131n\u0131 ta\u015f\u0131yor gibidir; ve d\u00fc\u015f\u00fcnce de sanki a\u015f\u0131r\u0131 d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f, safla\u015fm\u0131\u015f ve u\u00e7u\u015fup yok olacak kadar hafiflemi\u015ftir. Bu y\u00fczden hi\u00e7bir anlamla ba\u011flar\u0131 yokmu\u015f gibi bu d\u00fc\u015f\u00fcnceler bizden anlay\u0131\u015f beklemezse de, yolumuzu anlams\u0131zl\u0131\u011f\u0131n dilini bulmaya \u00e7evirir. Belki kitap elimizde tutabilece\u011fimiz bir \u00e7eli\u015fkidir, bu y\u00fczden rahatl\u0131kla o ilk kitapla olan gizemli ili\u015fkisini i\u015faret eder, ve de her kitap i\u00e7inde kutsal\u0131 ta\u015f\u0131d\u0131\u011f\u0131ndan ona kar\u015f\u0131 kat\u0131ks\u0131z bir a\u00e7\u0131kl\u0131\u011fa sahibizdir. Kitap karanl\u0131kt\u0131r ama baz\u0131 kitaplar daha da karanl\u0131kt\u0131r, i\u00e7erden i\u00e7eriye yanman\u0131n yayd\u0131\u011f\u0131 \u0131\u015f\u0131lt\u0131yla gittik\u00e7e gizlenen bir karanl\u0131kt\u0131r. Kitap \u00e7eli\u015fkidir, \u00e7\u00fcnk\u00fc insan \u00f6yledir ve \u201cbu \u015fekilde insan\u0131n \u00e7eli\u015fkili bir varl\u0131k oldu\u011fu ve ger\u00e7e\u011fi ancak bir gizemin karanl\u0131\u011f\u0131nda bulabilece\u011fini ortaya koyar, bu karanl\u0131k da \u00e7eli\u015fkidir\u201d. (Trajik D\u00fc\u015f\u00fcnce) \u00d6yleyse bize daha anla\u015f\u0131l\u0131r bir \u015fey mi gerekir? B\u00fct\u00fcn bu s\u00f6ylediklerimiz de \u00e7eli\u015fki var m\u0131d\u0131r? Ama ayn\u0131 anda yok mudur? Hay\u0131r, \u201cuzla\u015fm\u0131\u015f de\u011filiz\u201d der Rilke d\u00f6rd\u00fcnc\u00fc a\u011f\u0131tta, sonra devam eder:
Ayn\u0131 anda biliyoruz \u00e7i\u00e7eklenmeyi ve solmay\u0131. Bir yerlerde aslanlar dola\u015f\u0131yor daha, bilmeden, aslan olduklar\u0131 s\u00fcre, g\u00fc\u00e7s\u00fczl\u00fck nedir.
Aslan bile olsak bir dizede ne yapabiliriz ki? Demek ki \u00e7eli\u015fki bir bilinmez de\u011fil ama kesinlikle bir bilmeme yeridir, ve biz daha onu d\u00fc\u015f\u00fcnmeden onunla ilgili bilmedi\u011fimiz ba\u015fka bir \u015fey \u00f6n\u00fcm\u00fcze \u00e7\u0131kar. Ne yapaca\u011f\u0131m\u0131z\u0131 bilmezsek de geriye d\u00f6nmektense derinli\u011fine ilerlemek, belki yapmam\u0131z gereken bu, ve neyin bilinmez oldu\u011funa ne kadar yakla\u015f\u0131rsak o kadar da neyden uzakla\u015ft\u0131\u011f\u0131m\u0131z\u0131 dair bilgiye sahip oluruz. Derinlemesine bir \u015feyde yol olmak, ve bu yolda derinli\u011fin yitti\u011fi ama sadece derinlikten ibaret olan \u015feye varmak: U\u00e7urumun tepesinde bir anemon. Ama orada bile Rilke\u2019nin bir sonraki dizesi bizi bulur:
Ama biz, bir \u015fey d\u00fc\u015f\u00fcn\u00fcrken bile, tek bir \u015fey, duyuyoruz \u00f6b\u00fcr\u00fcn\u00fcn a\u011f\u0131rl\u0131\u011f\u0131n\u0131.<\/p>\n

\u00d6b\u00fcr\u00fcn\u00fcn a\u011f\u0131rl\u0131\u011f\u0131, ama di\u011fer \u00f6b\u00fcr\u00fcn\u00fcn a\u011f\u0131rl\u0131\u011f\u0131ndan sonra. Hay\u0131r, yazmak h\u00e2l\u00e2 bir \u00e7eli\u015fki, ve neden kitaba d\u00f6n\u00fc\u015fmek istedi\u011fi, neden kendisinden kopacak olana izin verdi\u011fi bilinmez: \u00e7eli\u015fki kitapt\u0131r \u00e7\u00fcnk\u00fc yine kendisi yazmay\u0131 sonland\u0131r\u0131r.<\/p>\n

Maurice Blanchot \u00fczerine bir \u015feyler yazmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131zda, bir \u015feyler d\u00fc\u015f\u00fcnmeye ba\u015flad\u0131\u011f\u0131m\u0131zda \u00f6n\u00fcm\u00fcze dikilir Karanl\u0131k Thomas. \u0130lk kitab\u0131d\u0131r Thomas, b\u00fct\u00fcn kitaplar\u0131n\u0131n ilki, b\u00fct\u00fcn yap\u0131tlar\u0131n\u0131n ba\u015f\u0131, b\u00fct\u00fcn yap\u0131tlar\u0131ndaki o karanl\u0131k nokta. Kitap hem Blanchot i\u00e7in bir ilk kitapt\u0131r hem de kendi a\u00e7\u0131s\u0131ndan da bir ilktir ve bir ilkin t\u00fcm \u00f6zg\u00fcnl\u00fc\u011f\u00fcn\u00fc ta\u015f\u0131r. Karanl\u0131k Thomas bir ilk deneyimin t\u00fcm zenginli\u011fini yoksullu\u011fuyla birlikte i\u00e7eren, i\u00e7erdi\u011finden \u00e7ok \u00e7\u0131kart\u0131ld\u0131\u011f\u0131yla artm\u0131\u015f ve Blanchot taraf\u0131ndan eksiltilerek kendinden \u00e7\u0131kart\u0131lan bir bilinmez. \u00c7eli\u015fik bir dil ve \u00e7eli\u015fik bir kitap, \u00e7eli\u015fik bir \u00e7eli\u015fki ve kar\u015f\u0131tlar aras\u0131nda kat\u0131ks\u0131z bir kar\u015f\u0131tl\u0131k. Yazmak zordur bu kitab\u0131, hele yazacak bir \u015feyimiz yoksa, hele de bu yokluk bize kendini g\u00f6stermezse. Yazabiliriz ancak yazamay\u0131z da. \u00d6yleyse kitapt\u0131r kitap olmayan: ama yap\u0131t, ve \u201cyap\u0131t nesnede yok olan \u015feyin ortaya \u00e7\u0131kmas\u0131n\u0131 sa\u011flar\u201d. (Blanchot, Yaz\u0131nsal Uzam) Maurice Blanchot yazmak i\u00e7in yazmay\u0131 ay\u0131rd\u0131\u011f\u0131nda, ortaya \u00e7\u0131kan \u015feyin \u0131\u015f\u0131lt\u0131s\u0131 yine yazd\u0131klar\u0131n\u0131n yaz\u0131ya d\u00f6n\u00fc\u015femeyenden ald\u0131\u011f\u0131 g\u00fc\u00e7ten kaynaklan\u0131r. Blanchot, Karanl\u0131k Thomas\u2019\u0131 yazd\u0131\u011f\u0131nda kitap hen\u00fcz ortaya \u00e7\u0131kmad\u0131\u011f\u0131ndan, kitaba yeniden m\u00fcdahale edilmi\u015ftir -ilk bas\u0131m b\u00fcy\u00fck oranda azalt\u0131lm\u0131\u015ft\u0131r-, yap\u0131lmas\u0131 gizemden yana olan bu m\u00fcdahale kitab\u0131 b\u00fcy\u00fck oranda k\u0131saltarak daha bir d\u0131\u015far\u0131 \u00e7\u0131kartm\u0131\u015ft\u0131r; belki okurun huzuruna.<\/p>\n

Kitaba girmek i\u00e7in sab\u0131r gereklidir. Asla kitap dememek i\u00e7in de t\u00fcm haz\u0131rl\u0131klar\u0131m\u0131z\u0131 yapmal\u0131. Bir kitapta neye kitap de\u011fil denir? Bir kitapla ilgili d\u00fc\u015f\u00fcncelerimiz varsa e\u011fer kar\u015f\u0131 bir kitaba m\u0131 d\u00f6n\u00fc\u015f\u00fcr, bir kitab\u0131n i\u00e7inde, kenarlardan gitmek, sonra notlarla yeni bir kitaba malzeme toplamak nedendir, bunlar\u0131 d\u00fc\u015f\u00fcnmeliyiz. D\u00fc\u015f\u00fcnmeye ba\u015flayacaksak da, \u00f6ncelikle asla kitap demeyen d\u00fc\u015f\u00fcnceyi \u00f6\u011frenmeliyiz. Bu y\u00fczden ele\u015ftiri asla kitap dememek olmal\u0131 belki de. E\u011fer d\u00fc\u015f\u00fcncelerimizde kitap kitap de\u011fildir gibisinden bir kap\u0131 a\u00e7arsak, kitapla kitap aras\u0131nda d\u00fc\u015f\u00fcnce de kendince b\u00f6l\u00fcn\u00fcr, ama bu bizi korkutmas\u0131n, d\u00fc\u015f\u00fcnece\u011fimiz bir kitap \u00f6nceden d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnden orada tan\u0131d\u0131k bir \u015feyler her zaman vard\u0131r. Yine de buna g\u00fcvenemeyiz, \u00e7\u00fcnk\u00fc kitap bir mezard\u0131r, ve Edmond Jab\u00e9s\u2019in bir \u015fiirinde dedi\u011fi gibi: \u201cSak\u0131n\u0131n mezarlardan. Her zaman konuksever de\u011fildirler.\u201d Mezara e\u011fer \u00f6nceden girmemi\u015fsek, mezar bize, bir \u00f6l\u00fcy\u00fc kar\u015f\u0131lar gibi a\u00e7ar kendini. Yine bu \u015fiirde \u201cKitap labirenttir\u201d der ve labirente bu dizeyi de sokar, devam\u0131nda bu dizeyi bile geride b\u0131rakacak c\u00fcmleler:
\u00c7\u0131k\u0131yorum san\u0131rs\u0131n, daha da g\u00f6m\u00fcl\u00fcrs\u00fcn i\u00e7ine. Tek bir kurtulu\u015f olas\u0131l\u0131\u011f\u0131n bile yok. Yap\u0131t\u0131 y\u0131kman gerek. Orada \u00e7\u00f6z\u00fcme ula\u015famazs\u0131n. Yaz\u0131yorum i\u015fte, yava\u015f ama kesin art\u0131\u015f\u0131n\u0131 s\u0131k\u0131nt\u0131n\u0131n. Duvar ard\u0131na duvar. Sonunda kim bekliyor seni? \u2013Kimse. Kim senin sayfalar\u0131n\u0131 kar\u0131\u015ft\u0131racak, \u00e7\u00f6zecek, sevecek? \u2013Kimse hi\u00e7 ku\u015fkusuz. Tek ba\u015f\u0131nas\u0131n gecede, d\u00fcnyada tek ba\u015f\u0131na. Yaln\u0131zl\u0131\u011f\u0131n \u00f6l\u00fcm\u00fcn yaln\u0131zl\u0131\u011f\u0131. Bir ad\u0131m daha. Belki biri gelir, duvar\u0131 deler; senin i\u00e7in yolu bulur. Yaz\u0131k! Kimse buna kalk\u0131\u015fmayacak. Kitap ad\u0131n\u0131 ta\u015f\u0131yor. Ad\u0131n, kendi \u00fcst\u00fcne kapand\u0131, el, beyaz silah\u0131 s\u0131kar ya, \u00f6yle.<\/p>\n

D\u00fcnya evrende yaln\u0131zd\u0131r, d\u00f6n\u00fcp d\u00f6n\u00fcp durur, insan ise kendi d\u00fcnyas\u0131nda tek bir kez yaln\u0131z kalma \u015fans\u0131na sahiptir. Bu \u015fans\u0131n\u0131 nas\u0131l kulland\u0131\u011f\u0131n\u0131 da ne kendi ne de bir ba\u015fkas\u0131 bilir, bu y\u00fczden yaln\u0131zl\u0131\u011f\u0131 onun do\u011fumuyla ortaya \u00e7\u0131ksa da bir daha g\u00f6r\u00fcnmez. Ve yaln\u0131zl\u0131k denen \u015fey tam olarak kavranamad\u0131\u011f\u0131ndan onunla yer de\u011fi\u015ftirerek kendimizi avuturuz. Sanki yaln\u0131zl\u0131k bizizdir, onu \u00f6yle de i\u00e7ten hisseden olur ki, bir\u00e7ok kez \u201cyaln\u0131z\u0131m\u201d der insanlar\u0131n aras\u0131nda. Kimi de kendini kitaplara verir, i\u00e7inden \u00e7\u0131k\u0131lmaz bu yaln\u0131zl\u0131k deneyimine bir anlam, bir anlams\u0131zl\u0131k arar. \u00c7o\u011falt\u0131r yaln\u0131zl\u0131\u011f\u0131n\u0131, birden fazla par\u00e7aya ay\u0131r\u0131r onu, ve her bir par\u00e7as\u0131ndan farkl\u0131 bir ses duyulur yaln\u0131zl\u0131\u011f\u0131n\u0131n. Bir kitap yazar yetmez, onu yok eder ba\u015fkas\u0131yla. Di\u011ferleriyle konu\u015fur, payla\u015f\u0131r, ama s\u0131k\u0131nt\u0131s\u0131 daha da artar, bilinmez bunun nedeni; ve d\u00f6ner kendi y\u0131k\u0131nt\u0131s\u0131n\u0131 kar\u0131\u015ft\u0131r\u0131r, orada an\u0131msamaya ba\u015flar bir\u00e7ok \u015feyi, unutulu\u015flar\u0131na dokunmadan, \u00f6l\u00fcm\u00fc de rahats\u0131z etmeden. Yine de eli bo\u015f d\u00f6ner, an\u0131msad\u0131\u011f\u0131 \u015feyler art\u0131k \u00f6l\u00fcme ait oldu\u011fundan, sanki orada de\u011fillermi\u015f gibi gelir ona. Belki biri vard\u0131r orada, \u00f6lm\u00fc\u015f de hen\u00fcz \u00f6l\u00fcm\u00fcnden ayr\u0131lmam\u0131\u015f biri, ama b\u00f6yle birinin \u00f6l\u00fcm\u00fcyle yaln\u0131zl\u0131k nas\u0131l ya\u015fan\u0131r. \u0130nsan yazar, ve yazd\u0131k\u00e7a duramaz, bir an gelir kitaba g\u00f6m\u00fcl\u00fcr, ve kitap \u00e7oktan bitmi\u015f oldu\u011fundan yaz\u0131 da oradan ayr\u0131lm\u0131\u015ft\u0131r, art\u0131k onun yaln\u0131zl\u0131\u011f\u0131 kendine ba\u015fka bir varl\u0131k bulmu\u015ftur. Art\u0131k o, kendisinde ve ba\u015fka bir \u015feyden s\u00f6z edebilme olana\u011f\u0131n\u0131 yitirmi\u015ftir, ancak hen\u00fcz \u00f6lmedi\u011finden ya\u015famad\u0131\u011f\u0131 sonucuna da varabiliriz, ve tam bu anda \u00f6n\u00fcnde kitap a\u00e7\u0131l\u0131r. \u0130\u00e7ine bakt\u0131\u011f\u0131nda kitap da bir deli\u011fe d\u00f6n\u00fc\u015f\u00fcr, kitap arad\u0131\u011f\u0131 ki\u015fiyi bulmu\u015ftur, kendini. Yine Jab\u00e9s:
G\u00fcl\u00fcn\u00e7, kar\u0131n\u00fcst\u00fc duru\u015fun. S\u00fcr\u00fcn\u00fcyorsun. Duvar\u0131 temelinden kaz\u0131yorsun. Ka\u00e7\u0131p kurtulmay\u0131 umut ediyorsun, bir fare gibi. Sabahleyin, yola vuran g\u00f6lge gibi. Ya bu ayakta durma iste\u011fi, a\u00e7l\u0131\u011fa ve yorgunlu\u011fa ra\u011fmen? bir delik, yaln\u0131zca bir delikti, kitab\u0131n talihi.<\/p>\n

Kitapt\u0131r o. Bir ba\u015flang\u0131\u00e7 yap\u0131lacaksa \u00f6nceden ba\u015flang\u0131c\u0131 yitirmeli, ama sonuna kadar yitirmeli, bunu nas\u0131l yapt\u0131\u011f\u0131m\u0131z\u0131 bilmeden. B\u00fct\u00fcn bu yazma \u00e7abam\u0131z Maurice Blanchot\u2019nun Karanl\u0131k Thomas\u2019s\u0131n\u0131n ilk c\u00fcmlesinin \u00f6ncesinde bir \u015feyler bulma \u00e7abas\u0131d\u0131r. \u00c7\u00fcnk\u00fc ilk c\u00fcmleye g\u00fcvenemeyiz, bizi kitaba sokmayabilir, ve e\u011fer onu bir okuma deneyimine gireceksek neden yazd\u0131\u011f\u0131m\u0131z\u0131 a\u00e7\u0131klamal\u0131y\u0131z, ama kime. Hem Thomas kitaba ilk c\u00fcmleyle ba\u015flamad\u0131\u011f\u0131 gibi bir ilk c\u00fcmlenin yoklu\u011funa sahip de de\u011fildir. \u0130lk c\u00fcmle onun bulmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 bir son, elden \u00e7\u0131karmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 bir ba\u015flang\u0131\u00e7t\u0131r. Yine de b\u00fct\u00fcn bir kitap bir ilk c\u00fcmledir, kitab\u0131n girdab\u0131na yakaland\u0131\u011f\u0131 bir c\u00fcmle. \u00d6yle ki, bu c\u00fcmle kitapta gizlenmi\u015f olmas\u0131na ra\u011fmen bulunu\u015funu da kendisinde saklar:
Thomas oturdu ve denize bakt\u0131.<\/p>\n

Thomas oturdu ve denize bakt\u0131. Kendisini oraya getiren \u015feyi d\u00fc\u015f\u00fcnd\u00fc, durdu. Yaz\u0131 durdu. Blanchot Yaz\u0131nsal uzamda \u201cGer\u00e7ek okuma asla ger\u00e7ek kitab\u0131 tart\u0131\u015fma konusu yapmaz.\u201d der. \u00d6yleyse ondan okunacak bir yap\u0131t m\u0131 yaratmak gerekir, okunacak bir yap\u0131t neden yaz\u0131l\u0131r, insan\u0131n kendine giden yolda bize gerekli bir ara\u00e7 oldu\u011fu i\u00e7in mi? Bir sanat \u00e7al\u0131\u015fmas\u0131 oldu\u011fundan m\u0131; yoksa \u00f6l\u00fcmle yeniden yak\u0131nl\u0131k kurmak i\u00e7in mi, onda kendimize sahip olmak i\u00e7in mi, nedendir? B\u00fct\u00fcn bu sorular \u00f6nceden soruldu\u011fundan, d\u00f6n\u00fc\u015ft\u00fckleri yan\u0131tlar\u0131nda bize ufka yeniden bakmam\u0131z gerekti\u011fini mi s\u00f6yler? \u201cThomas oturdu ve denize bakt\u0131,\u201d \u00e7\u00fcnk\u00fc bu c\u00fcmle di\u011fer bir ufuktur: Yaz\u0131nsal alanla d\u00fc\u015f\u00fcnsel alan aras\u0131ndaki ufuk. Thomas ufku g\u00f6r\u00fcr, ama g\u00f6rd\u00fc\u011f\u00fcn\u00fcn gerisine d\u00fc\u015fer, nesnelere, y\u00fcz\u00fcc\u00fclere, denize. Blanchot m\u00fckemmel bir ba\u015flang\u0131\u00e7la kitapla kendisi aras\u0131nda en uygun s\u0131n\u0131r\u0131 belirler. Bir ba\u015flang\u0131\u00e7 i\u00e7in en uygun yer s\u0131n\u0131rd\u0131r, ve onu yaratmak \u00f6ncelikle bu s\u0131n\u0131r\u0131n a\u015f\u0131lmas\u0131yla olur. \u00c7\u00fcnk\u00fc s\u0131n\u0131r, temelde iki \u015fey aras\u0131nda olan bir \u015fey de\u011fildir, bu y\u00fczden ona iki \u015fey aras\u0131nda olmayan demeli. Ufuklar\u0131n ona bakan ki\u015fiye hissettirdi\u011fi \u015fey \u00f6tede nelerin olabilece\u011fine dair beklentilerdir. Blanchot i\u00e7in bir ufuk vard\u0131r, ancak beklentileri de vard\u0131r, ve bilir ki d\u0131\u015far\u0131daki ufukla i\u00e7erideki ufuk kesi\u015fti\u011finde bir \u015feyler a\u015f\u0131l\u0131r, bir \u015feyler kurtar\u0131l\u0131r. T\u0131pk\u0131, unutman\u0131n derinli\u011fine kar\u015f\u0131l\u0131k yapabilece\u011fimiz \u015feyin derinli\u011fine an\u0131msama olmas\u0131 gibi. E\u011fer unutma ve an\u0131msama aras\u0131nda bir s\u0131n\u0131r varsa, bu ayn\u0131 zamanda bir ufuktur. Ve asl\u0131nda ayr\u0131ld\u0131klar\u0131 yerden birle\u015ftiklerinden en iyi unuttu\u011fumuz \u015fey en kolay an\u0131msanacak oland\u0131r. Bu y\u00fczden en temel ay\u0131r\u0131c\u0131 g\u00fc\u00e7 bir s\u0131n\u0131r olarak ufuktur, ve ona yakla\u015f\u0131ld\u0131\u011f\u0131nda bizi yoklu\u011fuyla kar\u015f\u0131lar, orada hayrete d\u00fc\u015feriz. Bir\u00e7ok kez ufukta g\u00f6ky\u00fcz\u00fcne dokunabilece\u011fimize dair d\u00fc\u015fler kurmu\u015fuzdur, oraya gidip bunu elimizle yapamazsak da hep yapabilece\u011fimiz d\u00fc\u015f\u00fcncesi elimizde kal\u0131r, \u00e7\u00fcnk\u00fc orada, d\u00fc\u015f ve ger\u00e7ek aras\u0131nda bir yol bulmu\u015ftur \u015fiir. Bir dize i\u015fte, bize tekrar Thomas\u2019\u0131 hat\u0131rlatan: \u201cSahiller uyudu\u011funda, deniz d\u00fc\u015ft\u00fcr, kitap unutu\u015f.\u201d(Jab\u00e9s)<\/p>\n

Blanchot a\u015fmak der, ama a\u015f\u0131lmayacak bir tarzda: \u201cA\u015fmak \u00f6tesine ge\u00e7mek demektir ancak bizim \u00f6temize ge\u00e7en \u015feyi destekleyerek, ondan caymadan, ya da onun \u00f6tesinde hi\u00e7bir \u015fey ama\u00e7lamadan.\u201d (Yaz\u0131nsal Uzam). Karanl\u0131k Thomas\u2019da, Blanchot bir \u015feyler dener; ilk kez o yapmam\u0131\u015fsa da bunu, ilk kez o bir romanda yapar. A\u015fmak, \u00f6ncelikle \u00f6n\u00fcm\u00fczde devineni, bizi gerisinde tutan\u0131 a\u015farak olmal\u0131; d\u00fcz \u00e7izgisel bir varolu\u015fla \u00f6n\u00fcm\u00fczde duran\u0131 de\u011fil. D\u00fc\u015f\u00fcnme alan\u0131m\u0131zla evren aras\u0131nda, sessizlikle sessizlik yoklu\u011fu aras\u0131nda ba\u015fka t\u00fcrden bir dil aray\u0131\u015f\u0131yla, a\u015fmakla a\u015f\u0131lamayacak olan\u0131n da diline kulak vermekle. Bunca \u00f6lmekte olan, ama bir \u00f6l\u00fcye d\u00f6n\u00fc\u015fen bunca \u015feye ra\u011fmen nereden ba\u015flamal\u0131, e\u011fer geriden ba\u015flanacaksa bile orada bize ait \u00f6lm\u00fc\u015f olan\u0131 bulabilir miyiz? \u00d6lm\u00fc\u015f bir \u015fey yeniden bizim i\u00e7in \u00f6lebilir mi, a\u015fmak denen \u015fey hep \u00f6n\u00fcm\u00fczde mi duracak b\u00f6yle? Evet, \u00f6tesine ge\u00e7meli onun, \u00f6temize ge\u00e7ecek \u015feye izin vererek; ama ileriye i\u015faret eden a\u015fmakla hep geride de\u011fil miyiz? Kendimizi mi a\u015fmal\u0131, omuzlar\u0131m\u0131z\u0131n \u00fczerine mi \u00e7\u0131kmal\u0131, nereye? Soruyu a\u015fabilecek miyiz? Soru sormadan, yan\u0131ta gerek kalmadan, \u00f6ylesine bir hayatta kalma olamaz m\u0131? Nedir soru? Yan\u0131t m\u0131? A\u015fmak belki de Thomas\u2019n\u0131n onca yoldan sonra geldi\u011fi o ilk c\u00fcmle: \u201cThomas [orada] oturdu ve denize bakt\u0131.\u201d B\u00f6ylece a\u015fman\u0131n s\u0131n\u0131r\u0131na bir t\u00fcrl\u00fc varamaz olduk. \u201cS\u0131n\u0131rda bulduklar\u0131m\u0131z\u0131 daha yak\u0131ndan irdelersek, nas\u0131l kendi i\u00e7inde bir \u00e7eli\u015fki kapsad\u0131\u011f\u0131n\u0131 ve bununla kendini eyti\u015fimsel olarak tan\u0131tlad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. S\u0131n\u0131r bir yandan belirli-Varl\u0131\u011f\u0131n olgusall\u0131\u011f\u0131n\u0131 olu\u015ftururken, \u00f6te yandan onun olumsuzlanmas\u0131d\u0131r. Ama dahas\u0131, S\u0131n\u0131r bir \u015feyin olumsuzlanmas\u0131 olarak salt soyut bir Yokluk de\u011fil, tersine varolan bir Yokluk yada bir Ba\u015fkas\u0131 dedi\u011fimiz \u015feydir.\u201d (Hegel, Mant\u0131k Bilimi)<\/p>\n

Kendine s\u0131n\u0131rda insan bir \u00e7al\u0131\u015fmayla d\u00f6n\u00fc\u015f\u00fcr, d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc \u015feyde d\u00f6n\u00fc\u015f\u00fcm\u00fc kaybederek olmad\u0131k bir s\u0131n\u0131ra var\u0131r. Olmad\u0131k bir s\u0131n\u0131rda, s\u0131n\u0131r\u0131n bitti\u011fi o en u\u00e7 noktada ba\u015flad\u0131\u011f\u0131 yere var\u0131r. Bir ba\u015flang\u0131\u00e7 olarak bu s\u0131n\u0131r, d\u0131\u015far\u0131s\u0131na kadar a\u00e7ar onu, kendi d\u0131\u015far\u0131s\u0131na kadar, ve oradan d\u0131\u015far\u0131n\u0131n kendisine. D\u0131\u015far\u0131, d\u0131\u015far\u0131da olan\u0131n yakla\u015fmad\u0131\u011f\u0131 yer olarak, kendi olanaks\u0131z varolu\u015funda olanakl\u0131n\u0131n d\u0131\u015f\u0131ndad\u0131r. D\u0131\u015f\u0131ndad\u0131r. S\u0131n\u0131rl\u0131 varl\u0131k olarak insan, yap\u0131t\u0131 yoluyla kendini a\u015far, bir nesne yapar, d\u00fcnyadan bir yokluk al\u0131r bir varl\u0131\u011fa d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. G\u00f6r\u00fcneni, bi\u00e7imi yoluyla g\u00f6r\u00fcneni i\u00e7eri\u011fi yoluyla g\u00f6sterir. G\u00f6r\u00fcnmez olan\u0131 g\u00f6r\u00fcn\u00fcr\u00fcnden \u00e7ekip \u00e7\u0131kartan sanat\u00e7\u0131 insan, g\u00f6r\u00fcnmezi de g\u00f6r\u00fcn\u00fcr k\u0131lar, bir kereli\u011fine yap\u0131tta ortaya \u00e7\u0131kan \u015fey, gecesinde dinlenendir. Onu sanat\u00e7\u0131 da tek ba\u015f\u0131na \u00e7\u0131kartamaz, sanat\u00e7\u0131 t\u00fcm varl\u0131\u011f\u0131yla kendini unutu\u015fa verir, d\u00fcnyan\u0131n ba\u015flang\u0131c\u0131na gider, ve orada yap\u0131t\u0131na s\u0131n\u0131r arar. Yap\u0131t dedi\u011fimiz \u015fey sanata bir belirlilik katmakt\u0131r. Ona bir d\u00fcnya vererek, onu d\u00fcnyadan \u00e7ekip almakt\u0131r. Yap\u0131t b\u00f6ylece a\u015f\u0131lm\u0131\u015f bir \u015fey olarak bizi a\u015facak \u015feye izin verir. \u00d6yleyse, bir sanat \u00e7al\u0131\u015fmas\u0131nda s\u0131n\u0131r, bu s\u0131n\u0131r\u0131 var eden \u015feyi d\u00f6n\u00fc\u015ft\u00fcrmek olmal\u0131d\u0131r. Bir m\u00fczik par\u00e7as\u0131nda onu bestecisinin yapan \u015feyi bulmak belki de.
Ger\u00e7e\u011fin s\u00fcrg\u00fcn yeri olan, masum bir oyunun tehlikesi olan, insan\u0131n i\u00e7i ve s\u0131n\u0131r\u0131 olmayan d\u0131\u015far\u0131s\u0131na, onun yapabildi\u011finin d\u0131\u015f\u0131na ve olana\u011f\u0131n t\u00fcm bi\u00e7imlerinin d\u0131\u015f\u0131na at\u0131ld\u0131\u011f\u0131 yere ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 do\u011frulayan sanata sahipsek e\u011fer, bu nas\u0131l olmaktad\u0131r? Nas\u0131l, e\u011fer t\u00fcm\u00fcyle olas\u0131l\u0131ksa insan kendine bir sanat sunar? Bu ger\u00e7ek diye adland\u0131r\u0131lan, ayd\u0131nl\u0131\u011f\u0131n yasas\u0131na uyan zorunluluk olan zorunlulu\u011fu kar\u015f\u0131t olarak, onun \u00f6l\u00fcmle, olas\u0131l\u0131\u011fa ait olmayan, ne egemenli\u011fe, ne anlamaya, ne de zaman\u0131n i\u015flemesine g\u00f6t\u00fcren ancak onu k\u00f6kten tersy\u00fcz etmeyle kar\u015f\u0131 kar\u015f\u0131ya b\u0131rakan bir ili\u015fkisi oldu\u011fu anlam\u0131na gelmez mi? \u00d6yleyse bu tersy\u00fcz olma yap\u0131t\u0131n ula\u015fmas\u0131 gerekti\u011fi, \u00fcst\u00fcne kapand\u0131\u011f\u0131 ve s\u00fcrekli olarak onun \u00fcst\u00fcne kapanabilecek ve al\u0131koyabilecek k\u00f6kensel deneyim olmaz m\u0131yd\u0131? Demek ki son art\u0131k insana bitirme, s\u0131n\u0131rland\u0131rma, ay\u0131rma, b\u00f6ylece kavrama g\u00fcc\u00fc veren \u015fey de de\u011fil de sonsuz, kendisiyle sonun asla a\u015f\u0131lamayaca\u011f\u0131 \u00e7ok kusurlu sonsuz olmaz m\u0131yd\u0131? (Blanchot, Yaz\u0131nsal Uzam)<\/p>\n

Demek ki yazmak biraz da yazd\u0131\u011f\u0131ndan ka\u00e7mak gibidir, ama hatal\u0131 bir \u015fekilde; yazmak kendi kendine d\u00f6n\u00fc\u015fs\u00fcn diye, \u00e7\u00fcnk\u00fc d\u00fcnya da belki evrende bir hatad\u0131r. Bizler ise s\u0131n\u0131rl\u0131 varl\u0131klar\u0131z. Bu y\u00fczden s\u0131n\u0131r bizim i\u00e7in a\u015f\u0131lmas\u0131 gereken \u015feydir. B\u00fct\u00fcn bir sanat tarihi, kendini a\u015fmaya \u00e7al\u0131\u015fan, varl\u0131\u011f\u0131 a\u015fmaya \u00e7al\u0131\u015fan, kendi kendinin a\u015fma s\u0131n\u0131r\u0131na varm\u0131\u015f insan\u0131n, sanat\u0131 da a\u015f\u0131lacak bir \u015feye d\u00f6n\u00fc\u015ft\u00fcrme tarihidir. A\u015f\u0131lm\u0131\u015f \u00e7aba olarak sanat \u00e7al\u0131\u015fmas\u0131, malzemesini bu d\u00fcnyadan alsa da yap\u0131t\u0131 ba\u015fka bir d\u00fcnyada a\u00e7\u0131l\u0131r. \u0130\u00e7inde oldu\u011fumuz d\u00fcnyan\u0131n d\u0131\u015f\u0131na \u00e7\u0131kmaya \u00e7al\u0131\u015fmak, bunu bir sanat \u00e7al\u0131\u015fmas\u0131yla ger\u00e7ekle\u015ftirmek, kendi i\u00e7imize do\u011fru yol almakla olur. \u0130\u00e7e do\u011fru bak\u0131\u015f\u0131n, i\u00e7e do\u011fru dal\u0131\u015f\u0131n, i\u00e7e do\u011fru a\u00e7\u0131lman\u0131n, t\u00fcm i\u00e7 \u00e7eki\u015flerin diyebilece\u011fimiz genel bir i\u00e7 \u00e7al\u0131\u015fmas\u0131 bizi s\u0131n\u0131rs\u0131z\u0131n alan\u0131na g\u00f6t\u00fcr\u00fcr. S\u0131n\u0131rs\u0131z bir i\u00e7 olarak d\u00fcnyam\u0131z kendi s\u0131n\u0131r\u0131m\u0131zdan, kendi bi\u00e7imimizden i\u00e7e do\u011fru, geceye do\u011fru bir yol olsa bile, d\u00fc\u015f\u00fcnce bize bunu bu kadar basit d\u00fc\u015f\u00fcnmeye de izin vermez. Oraya do\u011fru yol almak, cesaretle, yol yoklu\u011funu da g\u00f6ze almakla olabilir. Oraya do\u011fru, i\u00e7e do\u011fru, sanata do\u011fru bitimsiz bir deneyime do\u011fru gitmek, bir i\u00e7 uzakl\u0131\u011f\u0131n hi\u00e7bir mesafeye izin vermedi\u011fi yerde yine Rilke ile kar\u015f\u0131la\u015fmak. Rilke burada \u201ci\u00e7imin a\u00e7\u0131lmas\u0131\u201d der, Gen\u00e7 Bir \u015eaire Mektuplar\u2019da; \u201ci\u00e7\u201d dedi\u011fi yer, herkesin kendi i\u00e7i diyebilece\u011fi kimsesiz bir b\u00f6lgedir. Oraya varmak, \u201ci\u00e7e d\u00f6nmek ve orada saatlerce kimseye rastlamamak\u201d, sonra \u201caz\u0131c\u0131k sessizlik ve yaln\u0131zl\u0131k\u201d dolu yaratma arzusu. Oraya gitmi\u015fken, oray\u0131 a\u00e7mak, orada a\u00e7\u0131lmak, bir g\u00fcl (Rose) olmak. Ve \u201cbu i\u00e7e d\u00f6n\u00fc\u015ften, bu kendi d\u00fcnyam\u0131za dalmaktan m\u0131sralar do\u011farsa\u201d sanat bize yeni s\u0131n\u0131rlar verir, a\u015f\u0131larak yok edilecek yeni s\u0131n\u0131rlar; \u00f6yleyse en y\u00fckse\u011fe \u00e7\u0131kal\u0131m ve i\u00e7imize bakal\u0131m, ama sormal\u0131 hi\u00e7 sorulmam\u0131\u015f\u0131: o i\u00e7 denen \u015fey sadece i\u00e7imizde midir?<\/p>\n

Blanchot Karanl\u0131k Thomas ile yaz\u0131y\u0131 arar, yaz\u0131y\u0131 yap\u0131ta d\u00f6n\u00fc\u015ft\u00fcren simyay\u0131; ancak yersiz bir \u00e7abad\u0131r \u00e7\u00fcnk\u00fc yaz\u0131 elindedir ve t\u00fcm bo\u015flu\u011fa att\u0131\u011f\u0131na kar\u015f\u0131l\u0131k bo\u015fluk ona atma olana\u011f\u0131n\u0131 yeniden verir. Yaz\u0131, Blanchot\u2019nun alan\u0131nda mezar\u0131n\u0131 geni\u015fletmi\u015ftir. Yaz\u0131 kendini onun arac\u0131l\u0131\u011f\u0131yla i\u00e7erden a\u00e7ar, d\u0131\u015far\u0131ya kapal\u0131 gibi g\u00f6r\u00fcnen, bu y\u00fczden onu d\u0131\u015far\u0131yla ili\u015fki olarak anlad\u0131\u011f\u0131m\u0131z bir \u015fekilde. Belki de bu y\u00fczden Karanl\u0131k Thomas\u2019n\u0131n sular\u0131na kap\u0131ld\u0131\u011f\u0131m\u0131zda hissetti\u011fimiz ilk \u015fey olarak derinlik y\u00fczeyde kal\u0131r. Karanl\u0131k Thomas\u2019n\u0131n sular\u0131nda derinlik kaybolmu\u015ftur, bu y\u00fczden ne bir kuyudur ne de kara bir deliktir. Ancak karanl\u0131k oldu\u011fu apa\u00e7\u0131kt\u0131r ve bu yap\u0131t\u0131 kavramak bizzat kavram\u0131n kendisine mal olur. \u00d6yleyse Karanl\u0131k Thomas\u2019da ne arad\u0131\u011f\u0131m\u0131z\u0131 bilmemenin rahatl\u0131\u011f\u0131yla bir ilk s\u00f6ze ba\u015flamak, di\u011fer b\u00fct\u00fcn s\u00f6zleri geride b\u0131rakm\u0131\u015f olmak gibi olmal\u0131d\u0131r. Sular\u0131na kap\u0131ld\u0131\u011f\u0131m\u0131z bu yaz\u0131 bize bo\u011fulmay\u0131 garanti etse de bo\u011fulman\u0131n bizi kurtaraca\u011f\u0131ndan emin olmamak gerekir; \u00e7\u00fcnk\u00fc yaz\u0131n\u0131n \u00f6n\u00fcnde yaz\u0131 durur ve \u00f6n\u00fcm\u00fczde duran su d\u00fc\u015f\u00fcncesi bizi suyun i\u00e7inde d\u00fc\u015f\u00fcnmekten ay\u0131r\u0131r ve i\u00e7imiz harflerle dolar. Kitapta s\u00f6zc\u00fcklerin bize o kadar ger\u00e7ek g\u00f6r\u00fcnd\u00fc\u011f\u00fc d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, onlar\u0131 olu\u015fturan harflerin ger\u00e7ek birer kemirici canavar oldu\u011fu s\u00f6ylenebilir. \u0130\u00e7erden i\u00e7eriye do\u011fru kemiren bu canavarlar ayn\u0131 zamanda kitab\u0131n da i\u00e7erden kemirici g\u00fcc\u00fcn\u00fc do\u011frular. Kitaplar vard\u0131r i\u00e7erikleriyle ger\u00e7ekte b\u00fcy\u00fck yaralar a\u00e7ar, ve kitaplar vard\u0131r kitaba d\u00f6n\u00fc\u015fm\u00fc\u015f \u015feyin, belki bir a\u011fac\u0131n h\u00fczn\u00fcyle yo\u011frulmu\u015ftur. Her kitap i\u00e7indeki \u00f6l\u00fcm\u00fcn yo\u011funlu\u011fu kadar anlaml\u0131 olsa da biz de kitab\u0131n zamana yay\u0131lm\u0131\u015f mezar\u0131y\u0131zd\u0131r, kitap bizde \u00f6l\u00fcm\u00fcn\u00fc bulur \u00e7\u00fcnk\u00fc ona hayat\u0131 veren biziz. T\u0131pk\u0131 Thomas\u2019n\u0131n yolculu\u011funda \u00f6l\u00fcm\u00fcn k\u0131l\u0131ktan k\u0131l\u0131\u011fa gizlenmesi gibi, ve t\u00fcm bu varolu\u015f her \u015feye bula\u015farak ta\u015f\u0131n\u0131r. Karanl\u0131k Thomas anla\u015f\u0131lmaz de\u011fildir, anla\u015f\u0131lmaz\u0131n merkezidir, ve kitap bu merkezin \u00fczerine kapan\u0131r. E\u011fer \u00f6l\u00fcm d\u00fcrt\u00fcs\u00fc bizde saklanm\u0131\u015f cans\u0131z\u0131n bizden bizi istemesi ise, kitap da bu d\u00fcrt\u00fcy\u00fc harekete ge\u00e7iren temel su\u00e7 orta\u011f\u0131d\u0131r, ve bizi s\u00fcr\u00fcklemeyi s\u00fcrd\u00fcr\u00fcr.<\/p>\n

Bir bak\u0131ma Karanl\u0131k Thomas bir kitap de\u011fildir, \u00e7\u00fcnk\u00fc i\u00e7eri\u011fi yoktur, en az\u0131ndan varsa bile bu kapal\u0131 ama devinen bir i\u00e7eriktir. \u00dcstelik \u201ckapal\u0131l\u0131k\u201d bizi onun i\u00e7ine soksa bile orada bir i\u00e7erinin \u00f6l\u00e7\u00fclmezli\u011fi \u00f6n\u00fcm\u00fcze \u00e7\u0131kar. Anla\u015f\u0131lmaya direnen bir i\u00e7erikle bu yap\u0131t, anla\u015f\u0131lmaya direnmek i\u00e7in bozulmu\u015f gibi. \u0130\u00e7inde bulundurdu\u011fu her \u015feyin yoklu\u011funu da i\u00e7ermeye \u00e7al\u0131\u015fan bir kitap, hatta b\u00f6yle bir olana\u011f\u0131n imk\u00e2ns\u0131zl\u0131\u011f\u0131n\u0131n pe\u015fine d\u00fc\u015fm\u00fc\u015f bir yap\u0131t. Kitap, ad\u0131na uygun bir \u015fekilde Karanl\u0131kt\u0131r ve ayd\u0131nlat\u0131lmak i\u00e7in Thomas bize yard\u0131m etmez. Thomas karanl\u0131kt\u0131r ve karanl\u0131k da Thomas\u2019d\u0131r. Basit\u00e7e bir yer de\u011fi\u015ftirme oyunu olarak g\u00f6r\u00fcnen bu c\u00fcmleler bizi bir s\u0131n\u0131rda tutar. Birbirinde yiten iki varl\u0131k aras\u0131nda olan bitene yeti\u015femeyen bir s\u0131n\u0131r. Ve bu kitab\u0131 okumak s\u0131n\u0131r yoklu\u011funu g\u00f6ze almakla olur. Belki karanl\u0131k bir bak\u0131\u015fla Thomas\u2019ya bak\u0131p ondaki g\u00f6r\u00fcnmeyende bir olanak bulma \u00fcmidi bulunabilir, ama kim bilir? Evet, kim bilir? Belki de sormal\u0131 Blanchot\u2019ya, neden Karanl\u0131k, neden karanl\u0131k bir Thomas olmal\u0131yd\u0131? Bir kar\u015f\u0131 yaz\u0131n\u0131n, bir kar\u015f\u0131 roman\u0131n, bir kar\u015f\u0131 yap\u0131t\u0131n aray\u0131\u015f\u0131nda olan Blanchot’ya son noktay\u0131 koyma becerisini veren nedir? Blanchot, Karanl\u0131k Thomas\u2019y\u0131 nas\u0131l oldu da durdurabildi ve sonland\u0131rd\u0131? \u00dcstelik sonunda onu eksilterek. Ad\u0131na karanl\u0131k diyebilece\u011fimiz bir \u00fcslupta yaz\u0131ld\u0131\u011f\u0131 g\u00f6r\u00fcnen kitap asl\u0131nda ne yaz\u0131lm\u0131\u015ft\u0131r ne de yaz\u0131lmam\u0131\u015ft\u0131r, ancak \u00f6n\u00fcm\u00fczde sab\u0131rs\u0131zca durur. Hatta bunu b\u00f6yle de s\u00f6ylemek yerine Karanl\u0131k Thomas\u2019y\u0131 meydana getiren s\u00f6zc\u00fckler sanki t\u00fcm anlam\u0131 t\u00fcketmi\u015f ve yorulmu\u015f s\u00f6zc\u00fckler gibidirler, ya\u015flanm\u0131\u015f bir s\u00f6zc\u00fc\u011f\u00fcn o \u00f6l\u00fcmc\u00fcl dinginli\u011fi gibi bu kitapta her bir s\u00f6zc\u00fck kendinden emin bir \u015fekilde s\u00fcrekli hareket halindedir. Ancak b\u00f6yle de de\u011fildir, kitapta Thomas, bir olu\u015f i\u00e7inde ve Thomas\u2019ya do\u011fru olu\u015funu kaybeden bir varl\u0131kt\u0131r. Olu\u015ftan olu\u015fa olu\u015fun da kendi olu\u015fu i\u00e7inde bir deneyim, bir yazma deneyimi ve salt deneyim olana d\u00f6n\u00fc\u015fme: deneyimden olma. Deneyimi deneyimlemek, kitab\u0131 azaltmak, anlatmak i\u00e7in anlam\u0131 yok etmek ve en sonu karanl\u0131k bir anda bizzat bu karanl\u0131k olana \u015feye kar\u0131\u015fmak. Karanl\u0131k, yeterince a\u00e7\u0131k bir kavram, onunla ilgili ne kadar belirsizlik ya\u015fasak ne kadar bilinmez d\u00fc\u015f\u00fcnsek o kadar anla\u015f\u0131l\u0131r hale geliyor. Her \u015feyi yutabilen, her \u015feyi ayd\u0131nlatabilen \u015fey, bilmenin de gecesi; kayg\u0131ya, o d\u00fc\u015f\u00fcnemedi\u011fimiz kayg\u0131ya bir son olana\u011f\u0131 veren de karanl\u0131k.<\/p>\n

Kitapta bilemeyece\u011fimiz tek \u015feyin neyin karanl\u0131k oldu\u011fuysa da bizi ayd\u0131nl\u0131\u011f\u0131na \u00e7eken \u015fey de yine budur. Bizi kendi s\u0131rr\u0131na do\u011fru yazd\u0131rmaya \u00e7eken yaz\u0131 bizde yaratt\u0131\u011f\u0131 di\u011fer bir s\u0131r yoluyla kendisini bilmeye hatta a\u015fmaya \u00e7al\u0131\u015fmaktad\u0131r, belki de s\u0131rr\u0131n\u0131 gizleyen \u015feyin ne oldu\u011funa dair bir beklenti. Yaz\u0131, en temel s\u0131rd\u0131r, temelde s\u0131r olan\u0131 saklar. Karanl\u0131k Thomas bizim i\u00e7in yaz\u0131lm\u0131\u015f bir yap\u0131t ancak yaz\u0131da saklanm\u0131\u015f Thomas ile kar\u015f\u0131 kar\u015f\u0131yay\u0131z. Gizle ilgili t\u00fcm kavramlar\u0131 sonsuz bi\u00e7imde kullansak bile bir anahtar yok bizim bu kitab\u0131 yap\u0131t yapan \u015feyi anlamam\u0131z konusunda. Herhangi bir bi\u00e7imde bu kitab\u0131 anlam\u0131\u015f olmak bizi en ba\u015fa g\u00f6t\u00fcr\u00fcr. Yine de anlamak bizden ba\u015fka t\u00fcrden bir anlay\u0131\u015f bekler, \u00fcstelik d\u00fc\u015f\u00fcnmenin bize verdi\u011fine bir de vermedi\u011fini eklemek hatta \u00e7\u0131karmak da gerekebilir. Blanchot\u2019un yaz\u0131nsal alanda yapt\u0131\u011f\u0131 yolculuk \u00f6zellikle kendisini bu noktaya getiren yoldan bir \u00e7\u0131k\u0131\u015f aray\u0131\u015f\u0131d\u0131r. Onca yolun sonunda onu kendi yolculu\u011funa ba\u015flatan d\u00fc\u015f\u00fcncenin onda yapt\u0131\u011f\u0131 yolculukla kesi\u015fti\u011fi noktada d\u00fc\u015f\u00fcnce, Thomas\u2019yla kar\u015f\u0131la\u015ft\u0131\u011f\u0131 yerde bizim ne bulaca\u011f\u0131m\u0131zd\u0131r. Blanchot\u2019nun Karanl\u0131k Thomas\u2019yla yapt\u0131\u011f\u0131 \u015fey tam da bir kitap var (yok) etmek olmu\u015ftur, kitapta Thomas\u2019n\u0131n yapt\u0131\u011f\u0131 ise bu kitab\u0131 tersinden var etmek. Ancak Thomas bu kitab\u0131n ne i\u00e7inde ne de d\u0131\u015f\u0131nda biri olarak yazarla aras\u0131nda \u00fc\u00e7\u00fcnc\u00fc t\u00fcrden bir \u00f6l\u00fcm-kal\u0131m sava\u015f\u0131na girmi\u015ftir. Thomas, Karanl\u0131k Thomas\u2019da Blanchot\u2019unun kalemini elinden ald\u0131\u011f\u0131 gibi, kalem de yine Blanchot sayesinde Thomas\u2019y\u0131 durdurmu\u015ftur. Thomas kitapta ba\u015fkala\u015ft\u0131\u011f\u0131 bi\u00e7imde bi\u00e7imsizli\u011fin her haline girmeye \u00e7al\u0131\u015f\u0131r, onca \u00f6zne ve y\u00fcklem aras\u0131ndaki ba\u015fkala\u015f\u0131m, en g\u00fc\u00e7 var-yok oyununu bile zorla\u015ft\u0131r\u0131r. Z\u0131tl\u0131klar \u00e7eki\u015ftikleri oranda yak\u0131nla\u015f\u0131p s\u00fcrt\u00fcnd\u00fcklerinde kitaptan yay\u0131lan parlakl\u0131k karanl\u0131\u011f\u0131 s\u0131zd\u0131rsa da Thomas da karanl\u0131\u011f\u0131 emer.<\/p>\n

… z\u0131t kelimeleri ta\u015flar gibi birbirine s\u00fcrterek onlar\u0131 yakla\u015ft\u0131rmak i\u00e7in en ufak bir giri\u015fimde bulunmuyorlard\u0131. (s.89)
Kitapta bildi\u011fimiz Thomas, gittik\u00e7e bilinmeyen bir d\u00f6n\u00fc\u015f\u00fcm\u00fcn i\u00e7inde bilinmeyenin kendi d\u00f6n\u00fc\u015f\u00fcm\u00fc olur. Karanl\u0131k Thomas\u2019yla girebilece\u011fimiz tek ili\u015fki onu okumaya \u00e7al\u0131\u015fmak, ve kitap da i\u00e7indeki gizlenmi\u015f bir varl\u0131k arac\u0131l\u0131\u011f\u0131yla bize bu olana\u011f\u0131 verir, kitab\u0131 okuruz ama bizi yine bu varl\u0131k kendi gizli kitab\u0131na do\u011fru s\u00fcr\u00fckler. Onda en ba\u015f\u0131ndan beri sezdi\u011fimiz \u015fey kutsala dair bir bilinmeyen, ancak kutsal olan bile y\u00fcceyle olan ili\u015fkisi nedeniyle adland\u0131r\u0131labilir ve kavranabilir. Oysa yap\u0131t\u0131 yap\u0131t yapan \u015feyin ne oldu\u011fu yap\u0131tta gizlidir, bizden ona ge\u00e7mi\u015f bir varl\u0131k gibi d\u00fc\u015f\u00fcn\u00fclse bile d\u00fc\u015f\u00fcncenin bu oyununa gelemeyiz. \u00c7\u00fcnk\u00fc, Karanl\u0131k Thomas yaz\u0131lm\u0131\u015f bir yap\u0131t olarak yaz\u0131lm\u0131\u015f oldu\u011funu i\u015faret etse de, bu yap\u0131t\u0131n yazar\u0131ndan neyi ald\u0131\u011f\u0131n\u0131 bilemeyiz. Blanchot, Karanl\u0131k Thomas\u2019y\u0131 yazmak zorundayd\u0131 \u00e7\u00fcnk\u00fc yazmakla kurtulabilece\u011fini d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc \u015feyin sular\u0131na kap\u0131lm\u0131\u015ft\u0131. B\u00f6ylesi bir kitab\u0131 di\u011ferlerinden ay\u0131ran \u015fey \u00f6ncelikle yazar\u0131d\u0131r; ve bunun yan\u0131 s\u0131ra, as\u0131l ay\u0131ran \u015fey, yazar\u0131 da di\u011fer yazarlardan ay\u0131rmaya \u00e7al\u0131\u015fan g\u00fc\u00e7t\u00fcr. Yine de Blanchot bir yazar de\u011fildir; belki de fazladan, bir yazar olmamay\u0131 becermi\u015f biri.<\/p>\n

Belki de ba\u015flang\u0131c\u0131n g\u00fcc\u00fcnden olsa gerek h\u00e2l\u00e2 oraday\u0131z ve a\u015fmaktan yana d\u00fc\u015f\u00fcncemizde \u0131srarla, bu ilk c\u00fcmlede biraz daha kalaca\u011f\u0131z. Hegel i\u00e7in a\u015fmak belki de kartal bak\u0131\u015fl\u0131 olmay\u0131 gerektiriyordu, e\u011fer \u00f6n\u00fcm\u00fczde, uzakta a\u015f\u0131lmaz bir \u015fey duruyorsa onu bak\u0131\u015f\u0131m\u0131zla delip ge\u00e7ebiliriz, bak\u0131\u015f\u0131m\u0131zla ondan \u00f6tesinde duran\u0131 \u00e7ekip al\u0131r\u0131z. \u201cBak\u0131\u015f insan\u0131n e\u011fili\u015fidir\u201d diyor Benjamin. \u0130yice e\u011filip bakmal\u0131, ama kartal gibi de y\u00fcksekten, ve bak\u0131\u015f s\u0131n\u0131r tan\u0131maz ama bakt\u0131\u011f\u0131 \u015feyden bir beklentiyle geri d\u00f6ner. Ya da Blanchot\u2019nun dedi\u011fi gibi: \u201cG\u00f6rmek, bu nedenle, an\u0131nda uzaktan kavramad\u0131r.\u201d Bak\u0131\u015f\u0131, Thomas\u2019n\u0131n oturdu\u011fu yerden bir bak\u0131\u015ft\u0131r, g\u00f6zleriyle g\u00f6rmek yerine g\u00f6z olmak, derinlemesine g\u00f6rmek i\u00e7in Kavramdan ibaret g\u00f6ze d\u00f6n\u00fc\u015fmek, ve bir o kadar da g\u00f6z\u00fcn i\u00e7ine dalmak. Orada, oturdu\u011fu yerde de\u011fildir, ama orada oturdu\u011fu yerde denize bakar. Thomas\u2019\u0131n beklentisi bo\u015fa \u00e7\u0131kmaz, ona yan\u0131t gelir bakt\u0131\u011f\u0131ndan: ger\u00e7e\u011fin s\u00fcrg\u00fcn yerinden, insan\u0131n i\u00e7i ve s\u0131n\u0131r\u0131 olmayan d\u0131\u015far\u0131s\u0131ndan. Thomas, d\u0131\u015f\u0131nda oldu\u011fu yerle d\u0131\u015f\u0131nda kald\u0131\u011f\u0131 yer aras\u0131nda bir yerde d\u0131\u015far\u0131dad\u0131r.<\/p>\n

E\u011fer, Hegel\u2019e felsefenin en zor metnini, Fenomenoloji\u2019yi yazd\u0131rtan \u015feyi bulursak neden kartal bak\u0131\u015fl\u0131 oldu\u011funu da anlayabiliriz. D\u00fc\u015f\u00fcncenin uzak ve keskin bak\u0131\u015flarla nas\u0131l kendi i\u00e7inden a\u015f\u0131lmaya \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131, ama her seferinde bu a\u015fman\u0131n da bir s\u0131n\u0131ra vard\u0131\u011f\u0131n\u0131 en iyi bu kitapta g\u00f6r\u00fcr\u00fcz. Fenomenoloji hi\u00e7bir zaman giremeyece\u011fimiz bir yerde do\u011fmu\u015f ve kendini g\u00fcvenceye alm\u0131\u015ft\u0131r, oras\u0131 kafam\u0131z\u0131n i\u00e7idir -ama Hegel\u2019in-, bu y\u00fczden bu kitap a\u015f\u0131lamaz, \u00e7\u00fcnk\u00fc ba\u015ftan sona Hegel\u2019in Fenomenoloji\u2019sidir. Hegel onu yazmak zorundayd\u0131, \u00e7\u00fcnk\u00fc Felsefe o uzun yolculu\u011funda Hegel\u2019de konaklam\u0131\u015ft\u0131, ve onun yapmas\u0131 gereken yazmakt\u0131: \u201cBu dizginlenemez ta\u015fk\u0131nl\u0131\u011f\u0131 kendini bir nesne olarak dinginli\u011fe getirmeli, ve bilince varmam\u0131\u015f olan co\u015fku ona \u00f6nceki durumda sanat\u00e7\u0131n\u0131n co\u015fkusuna kar\u015f\u0131 duran yontu gibi, kar\u015f\u0131 duran bir \u00e7al\u0131\u015fma \u00fcretmelidir, t\u0131pk\u0131 bir \u00e7al\u0131\u015fma ki, hi\u00e7 ku\u015fkusuz e\u015fit \u00f6l\u00e7\u00fcde tam olmal\u0131d\u0131r, ama kendi i\u00e7inde dirimsiz de\u011fil, tersine dirimli bir \u2018kendi\u2019 olarak.\u201d (Hegel, Tinin G\u00f6r\u00fcng\u00fcbilimi). Ne ilgin\u00e7tir, b\u00fcy\u00fck yap\u0131tlar\u0131 tan\u0131mlarken \u201canla\u015f\u0131lmaz\u201d kavram\u0131 s\u0131k s\u0131k kullan\u0131l\u0131r, ger\u00e7ekten de do\u011fru ama eksik bir ifadedir, Fenomenoloji sadece anla\u015f\u0131lmaz de\u011fildir, ayn\u0131 zaman da anla\u015f\u0131l\u0131r da. \u0130ster anlayal\u0131m ister anlamayal\u0131m, bu her ikisine de yol a\u00e7ar d\u00fc\u015f\u00fcnce, ve e\u011fer d\u00fc\u015f\u00fcnce bir devinimse anla\u015f\u0131lmaz i\u00e7in de bir dil \u00fcretebilir. Yine de Karanl\u0131k Thomas bir fenomenoloji de\u011fildir, orada d\u00fc\u015f\u00fcncenin devinimi de\u011fil ama d\u00fc\u015f\u00fcn\u00fclenlerin deviniminden s\u00f6z edilebilir. Bir romand\u0131r o, ki\u015fileri olan, ki\u015fi hallerinden \u00e7\u0131k\u0131p ba\u015fkala\u015fan, bunun i\u00e7in birbirlerine kar\u0131\u015fan ama kar\u0131\u015ft\u0131k\u00e7a ayr\u0131\u015fabilen.<\/p>\n

Peki Tin nedir? Bu kitapta bir Tin var m\u0131d\u0131r? Hegel\u2019in en zor kavramlar\u0131ndan olan Tin, kendisi ve onca ba\u015fkas\u0131n\u0131n, \u00fczerine o kadar yazd\u0131klar\u0131na kar\u015f\u0131n h\u00e2l\u00e2 gizemini koruyor, ve ger\u00e7ekten bir Tin olmas\u0131ndan olsa gerek var olmak i\u00e7in var olmama yetene\u011fine sahip. Karanl\u0131k Thomas Tin\u2019in bir ba\u015fka yap\u0131t\u0131 m\u0131d\u0131r, yoksa Tin\u2019in yoklu\u011funu kan\u0131tlamak i\u00e7in Blanchot\u2019nun cesur bir giri\u015fimi midir? Tin var m\u0131d\u0131r, Hegel gibi d\u00fc\u015f\u00fcn\u00fcrsek Tin Karanl\u0131k m\u0131d\u0131r yoksa daha da onu kendi yapan \u015fey mi? Tin nedir, ama daha \u00e7ok ve daha az olarak nedir o? Thomas kimdir? Blanchot Tin\u2019i bilir ama onda yeni bir \u015fey ke\u015ffeder. Hegel, Tin i\u00e7in: \u201c\u015eekil, konu\u015fma ve edimde d\u00fczg\u00fcs\u00fcz yarat\u0131klar tinsel \u015fekillenmeye \u00e7\u00f6z\u00fclmektedirler, -kendi i\u00e7ine \u00e7ekilmi\u015f bir d\u0131\u015fa, ve kendini kendisinden ve kendisinde d\u0131\u015fa vuran bir i\u00e7e; kendini yaratan ve \u015feklini kendisi ile uyum i\u00e7inde saklayan ve ayd\u0131nl\u0131k bir d\u0131\u015f varl\u0131k olan d\u00fc\u015f\u00fcnceye. Tin sanat\u00e7\u0131d\u0131r…\u201d (Tinin G\u00f6r\u00fcng\u00fcbilimi) diyorsa, oturup d\u00fc\u015f\u00fcnmek gerekir, ama Blanchot Tin\u2019i yeniden d\u00fc\u015f\u00fcnmez, ondaki dinginli\u011fi bulur; ona kar\u015f\u0131, yaratma, ad verme ve yasayla olan sonsuz ili\u015fkisinden dolay\u0131 dikkatli davran\u0131r, gerekirse var olmas\u0131 gereken b\u00fct\u00fcn\u00fcyle var edilir. B\u00f6ylece sonuna kadar d\u00fc\u015f\u00fcn\u00fclecek \u015feye yol verir, onu sonuna kadar d\u00fc\u015f\u00fcn\u00fcr ama gitmesine de izin verir. Blanchot i\u00e7in d\u00fc\u015f\u00fcnme ya da Tin kat\u0131ks\u0131z bir kendiliktir, ad\u0131na beyaz diyece\u011fimiz bir d\u00fc\u015f\u00fcnmedir, ama \u00f6yle de beyaz ki, g\u00f6r\u00fcnmedi\u011finden onu d\u00fc\u015f\u00fcnmek imk\u00e2ns\u0131zd\u0131r. Kat\u0131ks\u0131zd\u0131r \u00e7\u00fcnk\u00fc yans\u0131zd\u0131r. Blanchot\u2019da d\u00fc\u015f\u00fcnme beyazd\u0131r, ama geceye yabanc\u0131 olmayan, kendisini o g\u00f6r\u00fcnmeyen beyaza yak\u0131nla\u015ft\u0131racak beyaz. Beyaz d\u00fc\u015f\u00fcnme, soyutlaman\u0131n g\u00fcc\u00fcne kar\u015f\u0131n soyutlanamaz olan\u0131, ama somut olmak da istemeyeni d\u00fc\u015f\u00fcn\u00fcr, sanki hi\u00e7 d\u00fc\u015f\u00fcn\u00fclmemi\u015f gibi ilk kez \u00f6n\u00fcm\u00fcze \u00e7\u0131kar ve b\u00fcy\u00fcler bizi: bu anda sanki d\u00fc\u015f\u00fcn\u00fcyoruzdur. Belki bir d\u00fczenleme gerektirir di\u011fer d\u00fc\u015f\u00fcnmeler gibi ama d\u00fczenlenmi\u015f de\u011fildir, d\u00fc\u015f\u00fcnmek ya da yazmak onda \u0131\u015f\u0131l \u0131\u015f\u0131ld\u0131r, ve par\u0131ldama tek d\u00fczenleyicidir. Blanchot d\u00fc\u015f\u00fcnmez ama konu\u015fur, d\u00fc\u015f\u00fcnd\u00fcklerine onlar\u0131n kendi dillerinde yan\u0131tlar arar, onlara d\u00fc\u015f\u00fcnmeyi an\u0131msat\u0131r: \u201cHer \u015feyden \u00f6nce konu\u015fmak, ama, ayn\u0131 zamanda, d\u00fc\u015f\u00fcnmek.\u201d D\u00fc\u015f\u00fcnme yal\u0131n ve saft\u0131r, o \u201cseni d\u00fc\u015f\u00fcn\u00fcyorum\u201ddaki kayna\u011f\u0131 belli olmayan ama oradan \u0131\u015f\u0131ldam\u0131\u015f olan, koruyan ve kurtaran y\u00fcceliktir. Beyaz, dinginliktir ve o y\u00fczden Thomas oraya oturmadan \u00f6nce sayfa bo\u015ftu ve beyazd\u0131.<\/p>\n

“Thomas orada oturdu ve denize bakt\u0131.” Varl\u0131\u011f\u0131 d\u00fc\u015f\u00fcnd\u00fc, ve d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fcn varl\u0131\u011f\u0131 kar\u015f\u0131s\u0131nda d\u00fc\u015f\u00fcnmekten oldu, bir olu\u015ftu belki. Safl\u0131k kar\u015f\u0131s\u0131nda kendisini \u201co\u201d yapan \u015feyin varl\u0131\u011f\u0131ndan kurtuldu, hi\u00e7 kimseye d\u00f6n\u00fc\u015fen biri de\u011fildi, safl\u0131k d\u00fc\u015f\u00fcncesi onda safl\u0131\u011f\u0131n\u0131 buldu ve safl\u0131k, kavram\u0131n safl\u0131\u011f\u0131ndan dolay\u0131 d\u00f6n\u00fc\u015femedi\u011fi \u015feyin yoklu\u011funu hissetti. Thomas ise orada kendisiyle \u201cThomas\u201d kelimesini birle\u015ftiren ba\u011f\u0131n koptu\u011funu hissetti: ya\u015fad\u0131\u011f\u0131 art\u0131k ya\u015fam d\u0131\u015f\u0131 bir dille anla\u015f\u0131lacak bir \u00e7ifte yokluk oldu. Thomas, \u201cThomas orada oturdu ve denize bakt\u0131” c\u00fcmlesinden \u00f6nce bir yoklu\u011fa sahip de\u011filken yokluk ona sahiptir, ve c\u00fcmlenin sonras\u0131nda bir ba\u015fka yoklu\u011fun eline d\u00fc\u015fer. Kitap bu \u00e7ifte yoklu\u011fun ufkunda, bu birbirine de\u011fmeden kalabildikleri o olmayan s\u0131n\u0131rda yeri olmayan bir yazma \u00e7al\u0131\u015fmas\u0131d\u0131r. Karanl\u0131k Thomas kitab\u0131n kendisidir, kitab\u0131n varl\u0131\u011f\u0131n\u0131n ve yoklu\u011funun bo\u015f ayr\u0131m\u0131 yerine gizlenmenin gizlice ortaya \u00e7\u0131kt\u0131\u011f\u0131 yeni bir uzam. Kitap, gizlenmenin gizlendi\u011fi gizdir, bu y\u00fczden oradad\u0131r ve ortaya \u00e7\u0131kmas\u0131 i\u00e7in Kavram\u0131n derin a\u00e7\u0131kl\u0131\u011f\u0131na ihtiya\u00e7 duyar. Karanl\u0131k Thomas bir giz, ama giz de de\u011fil, gizlenmi\u015f bir \u015fey, bir kitap g\u00f6r\u00fcn\u00fcm\u00fcnde sakland\u0131\u011f\u0131na inanmam\u0131z\u0131 isteyen, bizi d\u00fc\u015f\u00fcnd\u00fcren ama yine bu d\u00fc\u015f\u00fcnmemizin kendisiyle bizi yan\u0131ltmaya \u00e7al\u0131\u015fan bir kitap.<\/p>\n

Thomas orada oturdu ve denize bakt\u0131.<\/p>\n

D\u00fc\u015f\u00fcnebilsek bile d\u00fc\u015f\u00fcnemeyiz de, ama bu ikisinden biri d\u00fc\u015f\u00fcn\u00fclebilir de\u011fildir, hangisi sorusunun olana\u011f\u0131 birini d\u00fc\u015f\u00fcnebilece\u011fimizi i\u015faret etse bile asl\u0131nda d\u00fc\u015f\u00fcnemeyiz birini, ve bunlardan biri olarak o d\u00fc\u015f\u00fcn\u00fclemezdir, ama bu d\u00fc\u015f\u00fcn\u00fclemez bir o de\u011fildir. D\u00fc\u015f\u00fcn\u00fclemez olan d\u00fc\u015f\u00fcn\u00fclemez olan yoluyla kendi kendinde d\u00fc\u015f\u00fcn\u00fclemez de\u011fildir, bir d\u00fc\u015f\u00fcn\u00fclmeyendir. Ama d\u00fc\u015f\u00fcnemeyiz dedi\u011fimiz de tam da burada d\u00fc\u015f\u00fcnemeyece\u011fimiz ifade edilir. D\u00fc\u015f\u00fcnmek ama d\u00fc\u015f\u00fcnmek, ama ne? Nedir ama? Ama. Demek ki iki \u015feye d\u00f6n\u00fc\u015fm\u00fc\u015f gibi g\u00f6r\u00fcnen iki \u015fey aras\u0131nda bir ba\u011f, ama belki \u00e7ifte bir ba\u011fs\u0131zl\u0131\u011f\u0131 do\u011furabilecek bi\u00e7imde \u00e7at\u0131\u015fan bir gerilim vard\u0131r, ve de yoktur. Ama i\u015fte bu ama\u2019n\u0131n olana\u011f\u0131 bu \u00e7ifte ba\u011fs\u0131zl\u0131\u011f\u0131 en u\u00e7lara g\u00f6t\u00fcrebilir. En u\u00e7 demeliyiz, \u00e7\u00fcnk\u00fc uzakl\u0131\u011f\u0131n olmad\u0131\u011f\u0131 bir yerin bilgisine sahip de\u011filiz, ve ancak i\u015faret edebiliriz. D\u00fc\u015f\u00fcn\u00fcrken ve de yazarken bir yer vard\u0131r ki o iki \u00e7at\u0131\u015fan \u015fey aras\u0131nda derinli\u011fine bir alan yarat\u0131r, ve bu iki \u015fey tam da bu y\u0131rt\u0131ktan par\u0131ldar. Par\u0131ldarlar \u00e7\u00fcnk\u00fc tutu\u015fmu\u015flard\u0131r, ve varl\u0131klar\u0131na yokluklar\u0131n\u0131 katt\u0131klar\u0131ndan, gittik\u00e7e safla\u015fan, ama \u00e7ifte bir \u00f6ze sahip olabilen k\u00f6kensiz bir d\u00fc\u015f\u00fcnme deneyimine d\u00f6n\u00fc\u015f\u00fcrler. K\u00f6kensizliklerinde her d\u00fc\u015f\u00fcnme sonsuzu de\u011fil ama sonsuz olarak ikideki ikiyi ay\u0131rt eder, iki d\u00fc\u015f\u00fcnme aras\u0131nda ikinin varl\u0131\u011f\u0131 d\u00fc\u015f\u00fcnmenin ikilili\u011fini g\u00f6sterir, ve bu y\u00fczden d\u00fc\u015f\u00fcnmek gerekir, d\u00fc\u015f\u00fcnmek demek ki ikideki biri g\u00f6r\u00fcr ve ay\u0131r\u0131r, ve bu sadece bir d\u00fc\u015f\u00fcnmedir: bir d\u00fc\u015f\u00fcnmedir.<\/p>\n

Sonra, \u201conu an\u0131nda yutan \u00e7alkant\u0131l\u0131 sular\u0131n i\u00e7ine s\u00fcz\u00fcl\u00fcverdi\u201d daha g\u00fc\u00e7l\u00fc bir dalgayla. Thomas y\u00fczmeye ba\u015flar ba\u015flamaz onu an\u0131nda yutan \u00e7alkant\u0131l\u0131 sular\u0131n i\u00e7ine s\u00fcz\u00fcl\u00fcverdi. G\u00fc\u00e7l\u00fc bir c\u00fcmle bu, anla\u015f\u0131lmayan de\u011fil, ba\u015ftan sona anla\u015f\u0131l\u0131r ve sondan ba\u015fa anla\u015f\u0131lmaz bir c\u00fcmle, onu tersten okumak, hatta tersten yazmak bile imgelem g\u00fcc\u00fcm\u00fcz\u00fc daha da art\u0131rmaz. Evet, bir \u015fey var bu c\u00fcmlede ama orada bulunmayaca\u011f\u0131 bir yer kurmu\u015ftur kendine, ve varl\u0131\u011f\u0131 hi\u00e7 kimseye ba\u011fl\u0131 olmad\u0131\u011f\u0131ndan, ona ula\u015fmak yersizdir, ve ona ula\u015fmama olana\u011f\u0131m\u0131z\u0131 da elimizden al\u0131r. Thomas\u2019d\u0131r bu \u00e7alkant\u0131l\u0131 sular\u0131n i\u00e7ine s\u00fcz\u00fcl\u00fcveren, ama c\u00fcmleyi eksiltti\u011fimizde bir \u015fey s\u00fcz\u00fcl\u00fcverir (… s\u00fcz\u00fcl\u00fcverdi). Tekrar okundu\u011funda g\u00f6r\u00fcl\u00fcyor ki s\u00fcz\u00fcl\u00fcveren biri ortaya \u00e7\u0131kar, ama sanki daha da gizlenerek, gizli bir \u00f6zne olmaktan gizlenmi\u015f bir \u00f6zneye d\u00f6n\u00fc\u015f\u00fcr, \u00fcstelik yok olu\u015funu \u00e7a\u011fr\u0131\u015ft\u0131ran bir \u015fekilde s\u00fcz\u00fcl\u00fcvererek. Peki ama bu s\u00f6zc\u00fc\u011f\u00fc, ama yaln\u0131z bu s\u00f6zc\u00fc\u011f\u00fc nas\u0131l s\u00f6ylemeli ki s\u00fcz\u00fcl\u00fcversin, hatta s\u00f6ylenmeye de bilsin. Bu imk\u00e2ns\u0131z m\u0131d\u0131r yoksa bir imkans\u0131zl\u0131\u011f\u0131n di\u011fer y\u00fcz\u00fc m\u00fcd\u00fcr? Thomas derken bir \u015fey mi olur yoksa bir \u015fey olmaz m\u0131? \u00c7ifte varl\u0131k anla\u015f\u0131l\u0131r da \u201c\u00e7ifte \u00f6l\u00fcm\u201d anla\u015f\u0131lmaz m\u0131, ya\u015fan\u0131r m\u0131?<\/p>\n

Deniz sakindi ve Thomas yorulmadan uzun s\u00fcre y\u00fczmeye al\u0131\u015fk\u0131nd\u0131. Ama bug\u00fcn yeni bir g\u00fczergah se\u00e7mi\u015ftir. Sis k\u0131y\u0131y\u0131 \u00f6rt\u00fcyordu. Denizin \u00fczerine bir bulut inmi\u015fti ve su y\u00fczeyi, sahiden ger\u00e7ek olan tek \u015feymi\u015f gibi g\u00f6r\u00fcnen bir par\u0131lt\u0131n\u0131n i\u00e7inde kayboluyordu. (s.7)<\/p>\n

\u201c\u00d6zne ve Nesne, Tanr\u0131, Do\u011fa, Anlak, duyarl\u0131k vb. ele\u015ftirilmeksizin tan\u0131d\u0131k ve ge\u00e7erli \u015feyler olarak temel diye al\u0131n\u0131rlar, ba\u015flamak ve geri d\u00f6nmek i\u00e7in dura\u011fan noktalarla \u00e7evrilirler. Bunlar devimsiz kal\u0131rlarken, devim onlar\u0131n aras\u0131nda ileri geri gider, ve bu y\u00fczden ancak y\u00fczeylerinde kal\u0131r. B\u00f6ylece anlama ve s\u0131nama da bu noktalar \u00fczerine s\u00f6ylenenin herkesin kendi tasar\u0131m\u0131nda da bulunup bulunmad\u0131\u011f\u0131n\u0131, ona \u00f6yle g\u00f6r\u00fcn\u00fcp g\u00f6r\u00fcnmedi\u011fini ve tan\u0131d\u0131k olup olmad\u0131\u011f\u0131n\u0131 g\u00f6rmekten olu\u015fur.\u201d Hegel\u2019in Fenomenoloji\u2019de s\u00f6ylemeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 \u015fey, kavramlar olduklar\u0131 gibi d\u00fc\u015f\u00fcn\u00fcl\u00fcrse olduklar\u0131 \u015feye d\u00f6n\u00fc\u015fme olanaklar\u0131n\u0131n olmayaca\u011f\u0131d\u0131r; \u00e7\u00fcnk\u00fc d\u00f6n\u00fc\u015f\u00fcm, Kavram\u0131n deviniminin d\u00f6n\u00fc\u015f\u00fcm\u00fcd\u00fcr. Kavramlar aralar\u0131nda-kavran\u0131r, aralar\u0131nda d\u00f6n\u00fc\u015f\u00fcr; aralarda D\u00f6n\u00fc\u015f\u00fcm denen \u015fey de bir kavram de\u011fil, ama devinen bir kavram olarak; Kavram\u0131n, d\u00f6n\u00fc\u015f\u00fcm\u00fc d\u00f6n\u00fc\u015ft\u00fcrd\u00fc\u011f\u00fc ama d\u00f6n\u00fc\u015ft\u00fcremedi\u011fi \u015feye de\u011fil de, yine de bir \u015feye, kavram-d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fcn olabilece\u011fi bir ara beklentisindeki Kavram ve D\u00f6n\u00fc\u015f\u00fcm aras\u0131nda gizlenmi\u015f bir ve\u2019 nin i\u015faret etti\u011fine d\u00f6n\u00fc\u015f\u00fcm\u00fcd\u00fcr. Demek ki buras\u0131 Kavranmazd\u0131r. Ve de D\u00f6n\u00fc\u015f\u00fcm kavram\u0131 kavranmazd\u0131r, \u00e7\u00fcnk\u00fc Kavram d\u00f6n\u00fc\u015fmez, ve kavram\u0131n d\u00f6n\u00fc\u015f\u00fcm\u00fcyle d\u00f6n\u00fc\u015f\u00fcm\u00fcn kavram\u0131 aras\u0131ndaki fenomen bizzat Fenomenoloji’nin alan\u0131d\u0131r. Blanchot, D\u00f6n\u00fc\u015f\u00fcm ve Kavramla burada oynar, burada her \u015feyi var eder yok eder, ve var edip yok etti\u011fini de varl\u0131ks\u0131z yokluk ya da yokluksuz varl\u0131k bi\u00e7iminde yeniden var eder, ama yok ederek. Bu tarz bir d\u00fc\u015f\u00fcnme de varl\u0131k daha bir varl\u0131k ve yokluk da daha bir yokluk olur, ancak ayr\u0131ld\u0131klar\u0131 yerden de daha bir ayr\u0131ld\u0131klar\u0131ndan, birle\u015ftikleri yerden de daha bir birle\u015firler, sanki ger\u00e7ekten varm\u0131\u015f gibi ve ger\u00e7ekten yokmu\u015f gibilerdir. Blanchot i\u00e7in d\u00fc\u015f\u00fcnme talih i\u015fidir, e\u011fer hi\u00e7bir \u015feye sahip de\u011filsen her \u015fey senindir, ve e\u011fer d\u00fc\u015f\u00fcnmekten yana t\u00fcm bildiklerimizi unutursak orada yeniden d\u00fc\u015f\u00fcnmeye ba\u015flayabiliriz: unutmadaki unutmada. Ve yazmak i\u00e7in \u00f6te beklentilerimiz varsa beklentilerimizi \u00f6tele\u015ftirmeli, beklenti hi\u00e7bir \u015feyi istemedi\u011fi noktada kendi kendine yeterlili\u011fiyle kendisine yeniden y\u00f6nelir, ve bekledi\u011fi de\u011fil ama hi\u00e7 beklemedi\u011fiyle kar\u015f\u0131la\u015f\u0131r. \u00d6teye Ad\u0131m’da daha iyisini yazamayaca\u011f\u0131m\u0131z bir bi\u00e7imde: \u201cYazmak, talihi aramakt\u0131r\u2019 diye yaz\u0131ld\u0131\u011f\u0131 zaman, bunu yazan, kontrol edemedi\u011fi kar\u015f\u0131tl\u0131klar\u0131n g\u00fcc\u00fcne uygun bir uyumsuzlukla kar\u015f\u0131la\u015f\u0131r; \u00e7\u00fcnk\u00fc \u00f6nce bunu yazmak gerekir, ka\u00e7\u0131r\u0131lan bir talih ili\u015fkisini, yaz\u0131y\u0131 ka\u00e7\u0131rarak yerle\u015ftirmek gerekir; talih aran\u0131lamayaca\u011f\u0131na g\u00f6re, arama art\u0131k talihe de\u011fil talihin beklentinse y\u00f6nelir, kapal\u0131 olmayan oyunun bu kapal\u0131 alan\u0131nda, yaz\u0131n\u0131n oynad\u0131\u011f\u0131 yerde kesin yasalar\u0131yla yasas\u0131z bir talih egemendir, talih arad\u0131\u011f\u0131 zaman, ancak talih olabilmek i\u00e7in yaz\u0131y\u0131 arayan talih olarak ula\u015fabilir ona.\u201d(Blanchot, \u00d6teye Ad\u0131m). Yine de d\u00f6n\u00fc\u015f\u00fcm, i\u00e7inde gizlenmi\u015f bir devinimle daha ani bir d\u00f6n\u00fc\u015f\u00fcm\u00fcn i\u00e7ine d\u00fc\u015fer, s\u00fcrekli bir d\u00f6n\u00fc\u015f\u00fcm bask\u0131s\u0131yla her \u015fey d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc \u015feyden fazlas\u0131n\u0131 yitirir, daha oldu\u011fu \u015fey olmadan oldu\u011fu \u015feyin \u00f6l\u00fcm\u00fcnden de olur. Belki olan biten ba\u015ftan sona \u00f6l\u00fcm\u00fcn devinimidir, ama ayn\u0131 zamanda devinimin de \u00f6l\u00fcm\u00fc. Bu \u201cd\u00f6n\u00fc\u015f\u00fcm\u00fcn devinimini anlamay\u0131, ve bu devinimde, d\u00f6n\u00fc\u015f\u00fcm\u00fcn kendisini, \u00f6lmekten ar\u0131nd\u0131r\u0131lm\u0131\u015f \u00f6l\u00fcm\u00fcn safl\u0131\u011f\u0131 oldu\u011fu noktaya de\u011fin\u201d (Yaz\u0131nsal Uzam) d\u00fc\u015f\u00fcnmek, d\u00fc\u015f\u00fcnceden ar\u0131nd\u0131r\u0131lm\u0131\u015f o beyaza tutulmak gibidir. Ancak karma\u015f\u0131kl\u0131k bu kadar basit de\u011fildir. E\u011fer kar\u015f\u0131tl\u0131\u011f\u0131n kendi z\u0131t olan\u0131yla s\u00fcrt\u00fc\u015fmesinden bir olu\u015f var olabilecekse var olur, ama varolu\u015fun yeniden var edece\u011fi \u015feyi kendisinde bulmamas\u0131 gerekir.<\/p>\n

Hegel\u2019in belirtti\u011fi gibi \u201colgu amac\u0131nda de\u011fil, ama ortaya \u00e7\u0131kar\u0131l\u0131\u015f\u0131nda t\u00fcketilir\u201d. Hegel i\u00e7in bu c\u00fcmle ne kadar anla\u015f\u0131l\u0131rsa Blanchot i\u00e7in de \u00f6yledir. Yine Hegel \u015f\u00f6yle der: \u201cTinin kuvveti ancak beliri\u015fi denli b\u00fcy\u00fckt\u00fcr; derinli\u011fi ancak kendi a\u00e7\u0131n\u0131mda kendini yayarak yitirmeyi g\u00f6ze alaca\u011f\u0131 denli derindir.\u201d Hegel\u2019in noktalar\u0131na kar\u015f\u0131n Blanchot virg\u00fcllerle devam eder. Blanchot\u2019nun Hegel\u2019den ne denli etkilendi\u011fi Karanl\u0131k Thomas\u2019da a\u00e7\u0131k\u00e7a mevcuttur, ancak istedi\u011fi de bu mevcudiyeti orada yok etmektir. Sonland\u0131rmak i\u00e7in ba\u015flad\u0131\u011f\u0131 \u015feyi s\u00fcrd\u00fcrmek de\u011fil Blanchot\u2019nun yapt\u0131\u011f\u0131; yapmak istedi\u011fi, dur durak bilmeyenin, aral\u0131ks\u0131z s\u00fcrmekte \u0131srar edenin geri d\u00f6n\u00fc\u015fleridir. S\u00f6z, onda her virg\u00fclde noktay\u0131 yerinden eder, yeniden s\u00f6ylenmek i\u00e7in kendini uykuya verir. Kesinlikler konusunda Hegel nas\u0131l Felsefeden yanaysa Blanchot da felsefeden yana kesinliklerden uzak durur. Hegel\u2019de D\u00fc\u015f\u00fcnme geli\u015fmi\u015ftir, Blancot\u2019da ise D\u00fc\u015f\u00fcnmeye s\u00f6z hakk\u0131 verilir. Deyim yerindeyse, Hegel d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr ama konu\u015fan Blanchot\u2019dur, bu y\u00fczden Blanchot uzaklar\u0131n diliyle s\u00f6yler. Hegel, Kavram\u0131 kar\u015f\u0131t\u0131yla en iyi \u015fekilde, yani Ger\u00e7ekli\u011fin yak\u0131n\u0131nda bir yerde ba\u011flamaya \u00e7al\u0131\u015f\u0131rken, Blanchot Kavramdan kar\u015f\u0131t\u0131n\u0131 ay\u0131rman\u0131n yollar\u0131n\u0131 arar:
Birbirleriyle \u00e7eli\u015fen terimlerin bulunmad\u0131\u011f\u0131, ac\u0131 \u00e7ekenlerin mutlu oldu\u011fu, beyaz\u0131n siyahla ortak bir \u00f6zde bulu\u015ftu\u011fu mutlak gece. (s.66)<\/p>\n

Bunun olanaks\u0131zl\u0131\u011f\u0131n\u0131 bilmesine ra\u011fmen bunu s\u00fcrd\u00fcr\u00fcr, aralarda beliren anlamlar\u0131n beliri\u015fine izin verse de onun istedi\u011fi d\u0131\u015far\u0131 \u00e7\u0131kmak isteyen anlamay\u0131 kurtarmakt\u0131r. Bu y\u00fczden Blanchot konu\u015furken asl\u0131nda s\u00f6z onda konu\u015fur, s\u00f6z onda konu\u015ftu\u011funun, konu\u015fabilece\u011finin heyecan\u0131yla sanki ilk kez i\u00e7in varl\u0131\u011f\u0131 dile getirir, ve bunun sab\u0131rs\u0131zl\u0131\u011f\u0131yla sanki tek bir c\u00fcmlede her \u015feyi s\u00f6ylemek ister gibidir. Blanchot\u2019da s\u00f6z tek bir c\u00fcmlede t\u00fcm s\u00f6zleri s\u00f6ylemek gibidir, ve sessizlik de ilk defa s\u00f6ze bu denli yo\u011fun kat\u0131l\u0131r. Karanl\u0131k Thomas\u2019da Blanchot, kitab\u0131n ortaya \u00e7\u0131kar\u0131l\u0131\u015f\u0131nda nas\u0131l yitti\u011fini yal\u0131nla\u015ft\u0131rmak ister, Kitap olan \u015feyi daha da azaltman\u0131n yoludur Thomas, belki de salt kitap olan\u0131n aray\u0131\u015f\u0131d\u0131r o: s\u00f6z olan\u0131n.<\/p>\n

… kitap masan\u0131n \u00fczerinde \u00e7\u00fcr\u00fcyordu. Eksiksiz bir yaln\u0131zl\u0131k i\u00e7indeydi. Bununla birlikte, odada, hatta d\u00fcnyada kimsenin olmad\u0131\u011f\u0131ndan ne kadar eminse, birinin orada oldu\u011fundan, uykusunda yer ald\u0131\u011f\u0131ndan, ona derinlemesine yakla\u015ft\u0131\u011f\u0131ndan, etraf\u0131nda ve i\u00e7inde oldu\u011fundan da o kadar emindi. (s.24)<\/p>\n

Thomas, Karanl\u0131k Thomas<\/p>\n

Thomas\u2019n\u0131n \u00e7ifte bir ad\u0131 vard\u0131r, \u00e7ifte bir varl\u0131\u011f\u0131 ve \u00e7ifte bir yoklu\u011fu, bu y\u00fczden \u00f6l\u00fcmle ili\u015fkisinde oldu\u011fu gibi her \u015feyle ili\u015fkisinin iki sonucu olur. Birini bilmek di\u011ferini bilmemek, ve birini yazmak di\u011ferini yazmam\u0131\u015f olmak anlam\u0131ndad\u0131r. Bu y\u00fczden Thomas\u2019y\u0131 yazmak di\u011fer Thomas\u2019ya da s\u00f6z hakk\u0131 vermek gibidir, Thomas\u2019n\u0131n denize girmesi, y\u00fczmesi, kendisi i\u00e7inde buldu\u011fu su damlas\u0131ndan \u00e7\u0131kmas\u0131, suyun onun i\u00e7ine s\u0131zmas\u0131, su d\u00fc\u015f\u00fcncesinin beliri\u015fi di\u011fer Thomas\u2019n\u0131n ondaki belirsiz a\u011f\u0131rl\u0131\u011f\u0131ndand\u0131r. Di\u011fer Thomas onun g\u00f6lgesi, yani ger\u00e7ekte karanl\u0131k olan\u0131. Karanl\u0131k Thomas bir g\u00f6lge ama Thomas\u2019dan ayr\u0131 bir varolu\u015f s\u00fcrd\u00fcrebilen bir varl\u0131k. Thomas\u2019yla yazg\u0131s\u0131 en ba\u015ftan belirlenmi\u015f olmas\u0131na kar\u015f\u0131n o, Thomas\u2019n\u0131n oldu\u011fu mek\u00e2n\u0131n ayart\u0131c\u0131s\u0131d\u0131r. Karanl\u0131k Thomas, Thomas\u2019\u0131n g\u00f6lgesi, ama onunla \u00e7eli\u015fen ona kar\u015f\u0131 aya\u011fa kalkmak isteyen bir g\u00f6lge. Thomas ve Karanl\u0131k Thomas, biri varken di\u011feri yoktur, di\u011feri yoklukta \u00f6b\u00fcr\u00fc varl\u0131kta ya\u015far. Biri \u00f6ld\u00fc\u011f\u00fcnde di\u011feri mezar\u0131n\u0131 kazar, biri \u00f6lmedi\u011finde di\u011fer mezar\u0131 kapat\u0131r, biri konu\u015ftu\u011funda di\u011feri konu\u015ftu\u011fu s\u00f6ze s\u0131zar, biri oradayken biri buradad\u0131r, biri gecedeydi di\u011feri g\u00fcnd\u00fczde, ve her ikisi ayn\u0131 ki\u015fi oldu\u011funda iki ki\u015fi olmak imk\u00e2ns\u0131zd\u0131r. Karanl\u0131k Thomas\u2019da sakl\u0131 olan \u015fey Karanl\u0131\u011f\u0131n Thomas oldu\u011fu, ve bu y\u00fczden her \u015fey oldu\u011fu. Karanl\u0131k Thomas, karanl\u0131k gece, karanl\u0131k su, karanl\u0131k \u00f6l\u00fcm, karanl\u0131k kelime, karanl\u0131k yokluk ve hi\u00e7li\u011fe kadar her \u015feydir. Asl\u0131nda, Karanl\u0131k bu yap\u0131t\u0131n yoklu\u011fudur: \u201cYazma deviniminin d\u0131\u015far\u0131n\u0131n \u00e7ekimi alt\u0131nda s\u00f6z d\u0131\u015f\u0131, dil d\u0131\u015f\u0131 olarak gelebilmesi i\u00e7in s\u00f6ylemin son buldu\u011fu yap\u0131t yoklu\u011fu.\u201d (Blanchot, Konu\u015fmak G\u00f6rmek De\u011fildir). Karanl\u0131k Thomas b\u00fct\u00fcn kendi ger\u00e7e\u011finin yazg\u0131s\u0131d\u0131r ve g\u00fcc\u00fc okyanuslar\u0131n dipsizli\u011finde o ilk cans\u0131z\u0131n y\u00fcre\u011finde sakl\u0131d\u0131r. Karanl\u0131k ve Thomas aras\u0131nda kaybolmu\u015f anlam\u0131n yaz\u0131s\u0131d\u0131r. O anlam ki yazman\u0131n sular\u0131na kap\u0131lm\u0131\u015f bir yazar\u0131n susuzlu\u011fudur. En temel karanl\u0131k olarak k,a,r,a,n,l,\u0131,k harfleri da\u011f\u0131ld\u0131\u011f\u0131nda \u201ckaranl\u0131k\u201d kendi nesnesinin gecesinde yitip gider. Geriye kalan ise daha da geriye d\u00fc\u015fecek oland\u0131r, bir yap\u0131t ki geriden ba\u015flanarak yaz\u0131lm\u0131\u015f. \u201cMerkezinden her zaman \u00e7\u0131km\u0131\u015f olan merkez gibi, yap\u0131ts\u0131zl\u0131\u011f\u0131n, yap\u0131t yoklu\u011funun al\u0131kondu\u011fu yap\u0131tt\u0131r bu.\u201d (Konu\u015fmak G\u00f6rmek De\u011fildir)<\/p>\n

Karanl\u0131k Thomas, sonsuz denizin sular\u0131na kap\u0131lm\u0131\u015f bir k\u0131y\u0131, oraya gitmenin t\u00fcm yollar\u0131n\u0131n yerden kesildi\u011fi bir k\u0131y\u0131, bir k\u0131y\u0131 ki orada mahsur kalan ki\u015fiyi ancak bu k\u0131y\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 yok ederek kurtarabiliriz. Karanl\u0131k Thomas d\u00fcnyadan d\u00fc\u015fm\u00fc\u015f bir kitap, sular\u0131 \u00e7ekilmi\u015f bir d\u00fcnyadan, g\u00f6ky\u00fcz\u00fc dibe vurmu\u015f bir d\u00fcnyadan Thomas\u2019n\u0131n eline d\u00fc\u015fm\u00fc\u015f bir kitap. \u00d6yle ki Thomas kitab\u0131 a\u00e7ar a\u00e7maz kitap onu okurun bak\u0131\u015f\u0131na b\u0131rak\u0131r. Karanl\u0131k Thomas\u2019ya yakalanan ki\u015fi bilmelidir ki kendisi i\u00e7in d\u00fcnyadan d\u00fc\u015fme tehlikesi vard\u0131r, \u00fcstelik bu deneyimi d\u00fc\u015ferek ya\u015fama \u015fans\u0131 olmayacakt\u0131r. Dipsiz bir derinli\u011fe d\u00fc\u015fmek de\u011fil de \u201cdipsiz bir derinlik\u201d d\u00fc\u015f\u00fcncesinin dipsiz bir derinli\u011fine d\u00fc\u015fmenin bizi daha da d\u00fc\u015f\u00fcrd\u00fc\u011f\u00fc o bilin\u00e7te a\u00e7\u0131lm\u0131\u015f y\u0131rt\u0131ktan a\u015fa\u011f\u0131ya d\u00fc\u015fmek, o \u00f6l\u00fcm\u00fcn \u00f6l\u00fcme ayr\u0131m\u0131n\u0131n do\u011fdu\u011fu yere d\u00fc\u015fmek. \u0130\u015fte, orada \u201cThomas oturdu ve denize bakt\u0131.\u201d<\/p>\n

Blanchot sorar: \u201cGer\u00e7ekten su muydu bu?\u201d (s.8) Evet, ger\u00e7ekten su muydu, yoksa karanl\u0131k m\u0131? E\u011fer su idiyse bu soru neden, \u00e7\u00fcnk\u00fc karanl\u0131kt\u0131, g\u00f6z g\u00f6z\u00fc g\u00f6rm\u00fcyordu ve Thomas g\u00f6r\u00fcyordu. Bu soru da neydi? Karanl\u0131k bir soru. Ama ger\u00e7ekten soru mu?<\/p>\n

Gece ummad\u0131\u011f\u0131 kadar koyu ve yorucuydu. Karanl\u0131k her \u015feyi kapl\u0131yordu, g\u00f6lgelerin i\u00e7inden ge\u00e7me umudu hi\u00e7 yoktu, ama yak\u0131nl\u0131\u011f\u0131 insan\u0131 alt \u00fcst eden bir ili\u015fkiyle karanl\u0131\u011f\u0131n ger\u00e7ekli\u011fine ula\u015f\u0131l\u0131yordu. (s.12)
Karanl\u0131k Thomas. Bir kitap. Bizi d\u00fc\u015f\u00fcnd\u00fcren, yazmaya iten ve ayn\u0131 zamanda bu becerilerimizi iyi bir \u015fekilde yapmam\u0131z\u0131 engelleyen bir \u015fey. Kitaptan Edmond Jab\u00e9s\u2019in \u015fiirine, ayn\u0131 \u015fiire bir \u00e7\u0131k\u0131\u015fla:
Duvarda bir delikti yaln\u0131zca \u00f6ylesine dard\u0131 ki ka\u00e7mak i\u00e7in i\u00e7ine hi\u00e7 giremedin. \u2013Peki ama, karanl\u0131k bir \u015fey daha var: Anne da kim?<\/p>\n","protected":false},"excerpt":{"rendered":"

Yazmak i\u00e7in kolayl\u0131kla \u015fu s\u00f6ylenebilir: o, yaz\u0131lmam\u0131\u015f\u0131 g\u00f6sterir, orada bir yerde hen\u00fcz yaz\u0131lmam\u0131\u015f olan\u0131, ama kendisi i\u00e7in de bir yokluk olana\u011f\u0131na sahip olmayan \u015fey; belki de yazmak onca yazamad\u0131klar\u0131m\u0131z\u0131n h\u00fcz\u00fcnl\u00fc \u00e7a\u011fr\u0131s\u0131d\u0131r, o \u201cyaz\u0131lmadan duramam\u201d diyen onca sessizli\u011fin. Yine de biz elimizdeki arac\u0131l\u0131\u011f\u0131yla yokluktan bir kar\u015f\u0131t yaratmay\u0131 biliriz. Rilke\u2019nin Duino\u2019da s\u00f6yledi\u011fi gibi: \u201cBir tek \u00e2n\u0131n \u00e7izimi […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[61],"tags":[],"class_list":{"0":"post-749","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-maurice-blanchot"},"yoast_head":"\nBelki de yazmak onca yazamad\u0131klar\u0131m\u0131z\u0131n h\u00fcz\u00fcnl\u00fc \u00e7a\u011fr\u0131s\u0131d\u0131r | Karanl\u0131ktan Thomas\u2019ya - Maurice Blanchot - 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\/13\/belki-de-yazmak-onca-yazamadiklarimizin-huzunlu-cagrisidir-karanliktan-thomasya-maurice-blanchot\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Belki de yazmak onca yazamad\u0131klar\u0131m\u0131z\u0131n h\u00fcz\u00fcnl\u00fc \u00e7a\u011fr\u0131s\u0131d\u0131r | Karanl\u0131ktan Thomas\u2019ya - Maurice Blanchot\" \/>\n<meta property=\"og:description\" content=\"Yazmak i\u00e7in kolayl\u0131kla \u015fu s\u00f6ylenebilir: o, yaz\u0131lmam\u0131\u015f\u0131 g\u00f6sterir, orada bir yerde hen\u00fcz yaz\u0131lmam\u0131\u015f olan\u0131, ama kendisi i\u00e7in de bir yokluk olana\u011f\u0131na sahip olmayan \u015fey; belki de yazmak onca yazamad\u0131klar\u0131m\u0131z\u0131n h\u00fcz\u00fcnl\u00fc \u00e7a\u011fr\u0131s\u0131d\u0131r, o \u201cyaz\u0131lmadan duramam\u201d diyen onca sessizli\u011fin. 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Maurice Blanchot - narteks.net","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/narteks.net\/index.php\/2010\/01\/13\/belki-de-yazmak-onca-yazamadiklarimizin-huzunlu-cagrisidir-karanliktan-thomasya-maurice-blanchot\/","og_locale":"tr_TR","og_type":"article","og_title":"Belki de yazmak onca yazamad\u0131klar\u0131m\u0131z\u0131n h\u00fcz\u00fcnl\u00fc \u00e7a\u011fr\u0131s\u0131d\u0131r | Karanl\u0131ktan Thomas\u2019ya - Maurice Blanchot","og_description":"Yazmak i\u00e7in kolayl\u0131kla \u015fu s\u00f6ylenebilir: o, yaz\u0131lmam\u0131\u015f\u0131 g\u00f6sterir, orada bir yerde hen\u00fcz yaz\u0131lmam\u0131\u015f olan\u0131, ama kendisi i\u00e7in de bir yokluk olana\u011f\u0131na sahip olmayan \u015fey; belki de yazmak onca yazamad\u0131klar\u0131m\u0131z\u0131n h\u00fcz\u00fcnl\u00fc \u00e7a\u011fr\u0131s\u0131d\u0131r, o \u201cyaz\u0131lmadan duramam\u201d diyen onca sessizli\u011fin. Yine de biz elimizdeki arac\u0131l\u0131\u011f\u0131yla yokluktan bir kar\u015f\u0131t yaratmay\u0131 biliriz. Rilke\u2019nin Duino\u2019da s\u00f6yledi\u011fi gibi: \u201cBir tek \u00e2n\u0131n \u00e7izimi […]","og_url":"https:\/\/narteks.net\/index.php\/2010\/01\/13\/belki-de-yazmak-onca-yazamadiklarimizin-huzunlu-cagrisidir-karanliktan-thomasya-maurice-blanchot\/","og_site_name":"narteks.net","article_published_time":"2010-01-12T22:00:00+00:00","og_image":[{"width":300,"height":90,"url":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","type":"image\/png"}],"author":"Tar\u0131k","twitter_card":"summary_large_image","twitter_creator":"@narteks","twitter_site":"@narteks","twitter_misc":{"Yazan:":"Tar\u0131k","Tahmini okuma s\u00fcresi":"47 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2010\/01\/13\/belki-de-yazmak-onca-yazamadiklarimizin-huzunlu-cagrisidir-karanliktan-thomasya-maurice-blanchot\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2010\/01\/13\/belki-de-yazmak-onca-yazamadiklarimizin-huzunlu-cagrisidir-karanliktan-thomasya-maurice-blanchot\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"Belki de yazmak onca yazamad\u0131klar\u0131m\u0131z\u0131n h\u00fcz\u00fcnl\u00fc \u00e7a\u011fr\u0131s\u0131d\u0131r | Karanl\u0131ktan Thomas\u2019ya – Maurice Blanchot","datePublished":"2010-01-12T22:00:00+00:00","mainEntityOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2010\/01\/13\/belki-de-yazmak-onca-yazamadiklarimizin-huzunlu-cagrisidir-karanliktan-thomasya-maurice-blanchot\/"},"wordCount":9348,"commentCount":0,"publisher":{"@id":"https:\/\/narteks.net\/#organization"},"articleSection":["Maurice BLANCHOT"],"inLanguage":"tr","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/narteks.net\/index.php\/2010\/01\/13\/belki-de-yazmak-onca-yazamadiklarimizin-huzunlu-cagrisidir-karanliktan-thomasya-maurice-blanchot\/#respond"]}]},{"@type":"WebPage","@id":"https:\/\/narteks.net\/index.php\/2010\/01\/13\/belki-de-yazmak-onca-yazamadiklarimizin-huzunlu-cagrisidir-karanliktan-thomasya-maurice-blanchot\/","url":"https:\/\/narteks.net\/index.php\/2010\/01\/13\/belki-de-yazmak-onca-yazamadiklarimizin-huzunlu-cagrisidir-karanliktan-thomasya-maurice-blanchot\/","name":"Belki de yazmak onca yazamad\u0131klar\u0131m\u0131z\u0131n h\u00fcz\u00fcnl\u00fc \u00e7a\u011fr\u0131s\u0131d\u0131r | Karanl\u0131ktan Thomas\u2019ya - 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