{"id":750,"date":"2010-01-10T01:00:00","date_gmt":"2010-01-09T22:00:00","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/01\/10\/butun-zamanlarin-tanigi-olmak-jacques-derrida\/"},"modified":"2010-01-10T01:00:00","modified_gmt":"2010-01-09T22:00:00","slug":"butun-zamanlarin-tanigi-olmak-jacques-derrida","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/01\/10\/butun-zamanlarin-tanigi-olmak-jacques-derrida\/","title":{"rendered":"B\u00fct\u00fcn zamanlar\u0131n tan\u0131\u011f\u0131 olmak | Jacques Derrida"},"content":{"rendered":"

\"derrida\"<\/strong>Bu metin Jacques Derrida’n\u0131n, 24 \u015eubat 2003 y\u0131l\u0131 Pazartesi g\u00fcn\u00fc Maurice Blanchot’nun k\u00fcl edilme t\u00f6reni s\u0131ras\u0131nda vermi\u015f oldu\u011fu s\u00f6ylevin tamam\u0131n\u0131 i\u00e7ermektedir. <\/em><\/p>\n

Burada, \u015fu anda bu ismi, Maurice Blanchot’nun ad\u0131n\u0131 anarken nas\u0131l titrenilmez? Bize d\u00fc\u015fen, onun ad\u0131 ard\u0131ndan \u00e7\u0131nlamaya devam eden, ve asla susmayacak olan ne varsa i\u015fitmek i\u00e7in kulak vermek, durmaks\u0131z\u0131n d\u00fc\u015f\u00fcnmektir; ad\u0131n\u0131z, diyorum, \u00e7\u00fcnk\u00fc ”senin ad\u0131n” demek i\u00e7imden gelmiyor; \u00e7\u00fcnk\u00fc Maurice Blanchot’nun, dostlu\u011fun bah\u015fetti\u011fi belirgin ayr\u0131cal\u0131kla, ”senli benli konu\u015fmak” \u015fans\u0131n\u0131 sadece Emmanuel Levinas’la kurdu\u011fu daimi dostlu\u011fu s\u0131ras\u0131nda yakalam\u0131\u015f oldu\u011funu bizzat d\u00fc\u015f\u00fcnm\u00fc\u015f ve b\u00f6ylesi mutlak istisnaili\u011fi herkese a\u00e7\u0131klam\u0131\u015f oldu\u011funu akl\u0131mda tutuyorum.Emmanuel Levinas, Maurice Blanchot’nun ard\u0131ndan \u00e7ok ac\u0131 \u00e7ekti\u011fi o b\u00fcy\u00fck dostlar\u0131ndan biridir; Blanchot bir g\u00fcn bana, ondan \u00f6nce \u00f6lmek istedi\u011fini s\u00f6ylemi\u015fti\u2026 Derin d\u00fc\u015f\u00fcncelere dald\u0131\u011f\u0131m\u0131z \u015fu ana onlar\u0131 da dahil etmek i\u00e7in hat\u0131ralar\u0131n\u0131 selamlamak isterdim; George Bataillle, Rene Char, Robert Antelme, Louis-Rene des Forets, Roger Laporte. \u015eimdi, her zamankinden daha yaln\u0131z olan Maurice Blanchot ad\u0131n\u0131, bu ad\u0131 anarken nas\u0131l titremem; iki ya da \u00fc\u00e7 nesilden bu yana sadece bu \u00fclkenin de\u011fil, zaman\u0131m\u0131z\u0131n en b\u00fcy\u00fck d\u00fc\u015f\u00fcn\u00fcr ve yazarlar\u0131ndan biri olan onu seven, okuyan, dinleyen, burada olsun olmas\u0131n b\u00fct\u00fcn han\u0131mlar ve beyler ad\u0131na s\u00f6z\u00fc al\u0131rken nas\u0131l titremem.<\/p>\n

Onun b\u00fcy\u00fckl\u00fc\u011f\u00fc sadece bizim dilimizle s\u0131n\u0131rl\u0131 de\u011fildir; zira eselerinin \u00e7evirileri yay\u0131lmaktad\u0131r ve d\u00fcnyan\u0131n b\u00fct\u00fcn b\u00f6lgelerine onun gizli \u0131\u015f\u0131\u011f\u0131n\u0131 sa\u00e7maya devam edeceklerdir. Maurice Blanchot… Hat\u0131ralar\u0131m aras\u0131nda ne kadar da uzun bir yolculu\u011fa \u00e7\u0131k\u0131yor, nas\u0131l da b\u00fct\u00fcn yeti\u015fkinlik hayat\u0131m boyunca ilerliyorum; o, eselerini okudu\u011fum g\u00fcnden (ki \u00fczerinden 50 y\u0131l\u0131 a\u015fk\u0131n bir zaman ge\u00e7ti) ve 1968 May\u0131s’\u0131nda kendisiyle kar\u015f\u0131la\u015ft\u0131\u011f\u0131mdan bu yana, g\u00fcveni ve dostlu\u011fuyla beni onurland\u0131rmaya devam etti. Bu ad\u0131 ba\u015fka t\u00fcrl\u00fc, ger\u00e7ekte kendisinin \u00fc\u00e7te birini temsil eden, al\u0131nt\u0131lad\u0131\u011f\u0131m\u0131z ve ilham ald\u0131\u011f\u0131m\u0131z e\u015fsiz bir yazara ait olarak i\u015fitirdim: Bu ad\u0131, sayg\u0131 duydu\u011fum; d\u00fc\u015f\u00fcnce ve varolu\u015ftaki a\u00e7\u0131klay\u0131c\u0131l\u0131\u011f\u0131ndaki, geride durmas\u0131ndaki g\u00fcce; \u00f6rnek \u00e7ekingenli\u011finin; o zaman\u0131n e\u015fi benzeri olmayan ve kendisinin de ileriye, m\u00fcmk\u00fcn oldu\u011funca ileriye ta\u015f\u0131d\u0131\u011f\u0131 \u00f6l\u00e7\u00fcl\u00fcl\u00fc\u011f\u00fcne; ve etik ve siyasi bir ilke olarak, b\u00fct\u00fcn s\u00f6ylenti ve g\u00f6r\u00fcnt\u00fclerden; k\u00fclt\u00fcr\u00fcn b\u00fct\u00fcn i\u015ftah ve e\u011filimlerinden; bas\u0131n\u0131n, foto\u011fraf ve ekranlar\u0131n b\u00fct\u00fcn ivecenli\u011fi ve ala\u015fa\u011f\u0131 edicili\u011fine kar\u015f\u0131 duru\u015funa hayran oldu\u011fum o b\u00fcy\u00fck adam\u0131n ad\u0131 olarak i\u015fitirdim.<\/p>\n

Blanchot’nun on y\u0131llard\u0131r bizimle aras\u0131na koydu\u011fu mesafeden s\u00f6z ederken, Monique Antelme’e te\u015fekk\u00fcr etmeme izin veriniz. Ona ve pek \u00e7oklar\u0131na, bu defa \u00f6zel olarak \u015f\u00fckranlar\u0131m\u0131 iletmek istiyorum. Aram\u0131zdaki bu tan\u0131\u015f\u0131kl\u0131k, Blanchot’nun inzivas\u0131yla d\u00fcnyan\u0131n kendisi aras\u0131nda kurdu\u011fu gibi onunla bizim aram\u0131zda kurulan akrabalar\u0131nkine benzer bir sadakate, hatta ger\u00e7ek bir ba\u011fl\u0131l\u0131\u011fa tatl\u0131, c\u00f6mert ve asil bir g\u00f6n\u00fcl ba\u011f\u0131n\u0131n kuruldu\u011fu bir dostlu\u011fa do\u011fru ilerlemektedir.<\/p>\n

Az \u00f6nce, ilk kar\u015f\u0131la\u015fmam\u0131z\u0131n tarihini belirtmi\u015ftim, 68 May\u0131s’\u0131. Bu ki\u015fisel kar\u015f\u0131la\u015fman\u0131n her \u015feyden \u00f6nce etik ve siyasi bir sorun olan nedenini ya da ona olanak veren f\u0131rsat\u0131 hat\u0131rlamaks\u0131z\u0131n, diyebilirim ki, 68 May\u0131s’\u0131nda, Blanchot, her zaman oldu\u011fu gibi, b\u00fct\u00fcn varl\u0131\u011f\u0131, bedeni ve ruhuyla, kendini devrim olarak g\u00f6steren \u015feye a\u015f\u0131r\u0131 \u00f6l\u00e7\u00fcde ba\u011flanm\u0131\u015f halde sokaktayd\u0131. Zira sava\u015f \u00f6ncesinde, \u0130\u015fgal, Cezayir sava\u015f\u0131 ve 121’lerin Manifestosu kar\u015f\u0131s\u0131ndaki b\u00fct\u00fcn o unutulmaz, o ileri derecedeki angajmanlar\u0131m\u0131zdan bahsetmeden ge\u00e7meyece\u011fim; b\u00fct\u00fcn bu siyasi deneyimleri hi\u00e7 kimse ondan daha iyi, daha kesin, daha a\u00e7\u0131k, daha sorumlu ve onlardan sonuna kadar ders \u00e7\u0131karacak \u015fekilde bilmezdi. Kimse yorumlar\u0131n\u0131 ve ard\u0131l yorumlamalar\u0131, hatta en zorlu d\u00fc\u015f\u00fcnce de\u011fi\u015fimlerini ondan daha \u00e7abuk ve daha iyi belirlemeyi bilmezdi.<\/p>\n

Bu ismi, Maurice Blanchot ad\u0131n\u0131, \u00fc\u00e7\u00fcnc\u00fc bir ki\u015fiye, yoklu\u011funda a\u00e7\u0131klanan, kendisine g\u00f6ndermeler yap\u0131lan, ba\u015fvurulan, nadir rastlanan ve gizemli bir adama aitmi\u015f gibi de\u011fil; bizzat kar\u015f\u0131na ge\u00e7ip konu\u015fulan, kendisine do\u011fru y\u00f6nelinilen canl\u0131 birine aitmi\u015f gibi kullanmaya al\u0131\u015ft\u0131m; bu isim, adland\u0131rman\u0131n \u00fczerinde, dikkati, uyan\u0131kl\u0131\u011f\u0131, cevap verme kayg\u0131s\u0131, sorumluluk beklentisi o d\u00f6nemde aram\u0131zda bulunan en sert ve en ho\u015fg\u00f6r\u00fcs\u00fcz kimselerce dahi alg\u0131lanan birine y\u00f6nelik yap\u0131lan bir \u00e7a\u011fr\u0131 niteli\u011fi ta\u015f\u0131yordu. Bu isim, hem tan\u0131d\u0131k hem yabanc\u0131; \u00e7a\u011f\u0131rd\u0131\u011f\u0131m\u0131z ya da kendisi taraf\u0131ndan \u00e7a\u011f\u0131r\u0131ld\u0131\u011f\u0131m\u0131z ki\u015fi kar\u015f\u0131s\u0131nda, \u00e7ok tuhaf, \u00e7ok uzakt\u0131; kendisiyle aras\u0131nda sonsuz bir mesafe vard\u0131; fakat \u00f6te yandan, yak\u0131nl\u0131k hissi uyand\u0131ran ve eski bir add\u0131; ya\u015f\u0131 olmayan o b\u00fct\u00fcn zamanlar\u0131n tan\u0131\u011f\u0131na, o yak\u0131nmak nedir bilmeyen, bizzat bizim i\u00e7imizde uyan\u0131k kalan tan\u0131\u011fa, olabilecek en yak\u0131n tan\u0131\u011fa ve ayn\u0131 zamanda sizi yaln\u0131zl\u0131\u011f\u0131n\u0131za b\u0131rakmaya \u00f6zen g\u00f6stererek yan\u0131n\u0131zdan ayr\u0131lan, bununla birlikte daima, kayg\u0131 dolu olan her anda, her d\u00fc\u015f\u00fcncede, her soruda, her karar ve karars\u0131zl\u0131kta yan\u0131n\u0131zda olmaya dikkat eden bir dosta ait olan bir isim haline gelmi\u015fti. Her kar\u015f\u0131la\u015fmam\u0131zda, g\u00fcl\u00fcmseyi\u015fin yumu\u015fakl\u0131\u011f\u0131n\u0131n \u00fczerinden hi\u00e7 silinmedi\u011fi bir y\u00fcz\u00fcn ad\u0131 olmu\u015ftu. Hat\u0131rlad\u0131\u011f\u0131m kadar\u0131yla, konu\u015fmalar\u0131 esnas\u0131nda araya giren sessizlikler, s\u00f6z eksiltileri ve ihtiyatl\u0131l\u0131kla kurulan ileti\u015fimin gerektirdi\u011fi i\u00e7 \u00e7ekmeler, kutsanm\u0131\u015f bir zaman\u0131n derinli\u011finde g\u00fcven verici ve ho\u015fg\u00f6r\u00fcl\u00fc bir bekleyi\u015fi, bir g\u00fcl\u00fcmsemenin uzun aral\u0131\u011f\u0131n\u0131 en ufak bir kesintiye yer vermeyen s\u00fcreklili\u011fini doldururlard\u0131.<\/p>\n

T\u00fckenmek bilmeyen bir h\u00fcz\u00fcn bana burada hem susmam\u0131 hem de b\u00fct\u00fcn kalbimle hala onu cevaplamak \u00fczere konu\u015fmam\u0131 ya da ondan bir yan\u0131t duymay\u0131 umuyormu\u015fum gibi kendimi sorgulamam\u0131; sanki ona hitap etmek, onun kar\u015f\u0131s\u0131nda, ona y\u00f6nelerek konu\u015fmak hala onun i\u00e7in bir anlam ta\u015f\u0131yormu\u015f gibi, sadece ondan s\u00f6z ederek de\u011fil, ona hitap ederek, onun kar\u015f\u0131s\u0131nda bulunarak konu\u015fmam\u0131 emrediyor. Bu derin h\u00fcz\u00fcn beni, k\u0131sa bir zaman \u00f6nce telefon arac\u0131l\u0131\u011f\u0131yla yapt\u0131\u011f\u0131m gibi ona ula\u015fabilme \u00f6zg\u00fcrl\u00fc\u011f\u00fc ve \u015fans\u0131ndan mahrum b\u0131rak\u0131yor. O zaman, sesinin zay\u0131flay\u0131\u015f\u0131na ald\u0131rmaks\u0131z\u0131n, size g\u00fcven vermek ve yak\u0131nmalar\u0131n\u0131za engel olmak i\u00e7in gayret sarf ediyordu. Art\u0131k bana onu arama hakk\u0131n\u0131 tan\u0131yacak hi\u00e7bir \u015fey kalmad\u0131; yine \u2013bundan b\u00f6yle sadece kendi i\u00e7imde de olsa- onunla konu\u015fmaktan asla vazge\u00e7emezdim.<\/p>\n

Yine de. Onu tan\u0131m\u0131\u015f ve okumu\u015f olanlar bilirler ki Maurice Blanchot hayattayken, ya\u015famakta olan Maurice Blanchot olarak, ‘\u00d6l\u00fcm An\u0131m’ adl\u0131 metni yazmas\u0131na olanak sa\u011flayacak \u015fekilde s\u00fcrekli olarak, \u00f6l\u00fcm\u00fc, kendi \u00f6l\u00fcm\u00fcn\u00fc, \u00f6l\u00fcm an\u0131n\u0131 d\u00fc\u015f\u00fcnm\u00fc\u015f olan biriydi. Fakat daima olnaks\u0131z olan bi\u00e7iminde. Ve ne zaman ki olanaks\u0131z \u00f6l\u00fcmde diretse (\u00f6yle ki, di\u011fer b\u00fct\u00fcn arkada\u015flar\u0131 gibi ben de, ka\u00e7\u0131n\u0131lmaz olan\u0131n o korkun\u00e7 kesinli\u011fiyle sava\u015fmak i\u00e7in, naifi oynar, \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fc \u00f6zleyerek zaman zaman kendimi y\u00fcreklendirir, onun \u00f6l\u00fcme hepimizden daha uzak oldu\u011funu d\u00fc\u015f\u00fcn\u00fcrd\u00fcm; bir defas\u0131nda, yeni toparland\u0131\u011f\u0131 bir \u00e7\u00f6k\u00fc\u015f\u00fcn ard\u0131ndan, hastane d\u00f6n\u00fc\u015f\u00fc al\u0131\u015f\u0131lmad\u0131k bir \u00fcslupla bana \u015f\u00f6yle yazm\u0131\u015ft\u0131: \u201cG\u00f6r\u00fcyorsunuz, iyi bir yap\u0131m var.\u201d) evet, ne zaman imkans\u0131z \u00f6l\u00fcm\u00fcn yan\u0131nda dursa, s\u00f6z konusu olan, ya\u015fam\u0131n \u00f6l\u00fcm \u00fczerinde kazand\u0131\u011f\u0131 co\u015fkulu zafer de\u011fil, daha \u00e7ok olana\u011f\u0131 k\u0131s\u0131tlayan \u015feye boyun e\u011fmekti ve b\u00f6ylelikle burada ya da bilhassa Felaket Yaz\u0131s\u0131\u2019nda, bu olmayan-iktidar\u0131 ala\u015fa\u011f\u0131 etmek, kendisini \u201custal\u0131\u011f\u0131 olmayan i\u015fin ustas\u0131\u201d k\u0131lmak isteyen \u201ckendine yabanc\u0131 olarak, b\u00fct\u00fcn olanaklar\u0131n olanaks\u0131zl\u0131\u011f\u0131nda \u00f6l\u00fcme yakla\u015fan ya da kendisine d\u00f6nen (diyalekti\u011fi bir n\u00f6bet ge\u00e7irtir gibi s\u00f6m\u00fcr\u00fcp sonland\u0131ran)\u201d bu g\u00fcc\u00fcn zarar g\u00f6rmesi gerekirdi. (syf 107)<\/p>\n

Zira her \u015feyin \u00f6tesinde, dikkatli bir okuman\u0131n da ortaya koyaca\u011f\u0131 gibi Blanchot, \u00f6l\u00fcme, \u00f6l\u00fcm olay\u0131ndan yoksun olan \u00f6l\u00fcme y\u00f6neltti\u011fi asli dikkatin \u00f6tesinde, hi\u00e7bir \u015feyi g\u00f6r\u00fcn\u00fc\u015f\u00fcn \u0131\u015f\u0131\u011f\u0131ndaki ya\u015fama ve burada ya\u015famaya tercih etmezdi. Metinlerinde ve hayata tutunmas\u0131nda, bize onun sonuna kadar hayat\u0131 se\u00e7ti\u011fini g\u00f6steren binlerce g\u00f6sterge vard\u0131r. Burada, duyarl\u0131 kulaklar\u0131n hassasiyet g\u00f6stermeden edemeyece\u011fi mutlulu\u011fun getirdi\u011fi bir haz, benzersiz bir sevin\u00e7, onaylama ve \u201cevet\u201din sevinci ve ayr\u0131ca, daha d\u00fc\u015f\u00fck \u015fiddette olmas\u0131na ra\u011fmen, ne\u015feli bilime dair bir sevin\u00e7 vard\u0131r. Blanchot\u2019nun \u00f6l\u00fcme adad\u0131\u011f\u0131 b\u00fct\u00fcn metinlerine, yani b\u00fct\u00fcn metinlerine, hikayelerine, kanonik eserlerine, yay\u0131mlanmam\u0131\u015f ilerlemelerine, d\u00fc\u015f\u00fcncenin t\u00fcm alan\u0131n\u0131 kapsayan felsefi ya da felsefi-siyasi bir s\u00f6ylem h\u00e2kimdir; Frans\u0131z ve yabanc\u0131 iskeletler \u00fczerinde y\u00fckselen edebi metin yorumlamalar\u0131 ise yeni okuma ve yazma y\u00f6ntemleri ke\u015ffetmi\u015ftir; anlat\u0131, roman, ve kurgu metinlerine gelince (bana g\u00f6re, onlar\u0131 okumaya ba\u015flamam\u0131zla birlikte, gelecekte alacaklar\u0131 bi\u00e7im git gide daha dokunulmam\u0131\u015f g\u00f6r\u00fcn\u00fcr) onlar da, Bekleyi\u015f Unutu\u015f ya da Felaket Yaz\u0131s\u0131\u2019nda oldu\u011fu gibi, felsefi d\u00fc\u015f\u00fcnceyle \u015fiirsel kurguyu ola\u011fan\u00fcst\u00fc bir bi\u00e7imde, ayr\u0131\u015ft\u0131r\u0131lmaz \u00f6l\u00e7\u00fcde bir araya getirirler ve uyu\u015fukluk ve bozulmu\u015fluk daima s\u00f6z\u00fcn bu m\u00fczikal ton ve t\u0131n\u0131lar\u0131na yabanc\u0131 kal\u0131r. Zira s\u0131kl\u0131kla ve rahatl\u0131kla bunun aksi s\u00f6ylenmektedir. Oysa, say\u0131s\u0131z al\u0131nt\u0131n\u0131n da kan\u0131tlayabilece\u011fi gibi, Blanchot s\u00f6z konusu oldu\u011fu zaman intihar e\u011filimlerine ya da herhangi bir olumsuzlu\u011fa y\u00f6nelik en ufak bir ho\u015fg\u00f6r\u00fcye rastlamak m\u00fcmk\u00fcn de\u011fildir. Son Adam\u2019\u0131 dinlerken, \u201cevet demenin, sonsuzca onaman\u0131n mutlulu\u011funu\u201d hayk\u0131rmadan \u00f6ne, \u201cOnu \u00f6nce \u00f6l\u00fc, sonra \u00f6l\u00fcrken tan\u0131m\u0131\u015f oldu\u011fuma ikna\u201d oldu\u011funu ifade etti\u011fini i\u015fitiriz. (syf 12)<\/p>\n

K\u00fcllerle s\u0131nand\u0131\u011f\u0131m\u0131z bug\u00fcn, s\u00f6z\u00fc her zamankinden daha \u00e7ok ona verme \u00e7abas\u0131yla, Felaket Yaz\u0131s\u0131\u2019ndan, \u00e7ok ge\u00e7meden mutlak bir felaket haline gelerek eserin en \u00f6nemli par\u00e7as\u0131n\u0131 olu\u015fturan, Holocauste\u2019\u0131n tabi tutuldu\u011fu adland\u0131r\u0131lamaz yak\u0131lma t\u00f6reniyle i\u015fgal edilmi\u015f olan b\u00fcy\u00fck kitaptan birka\u00e7 sat\u0131r okumak istiyorum. Gelecek b\u00f6l\u00fcmlerde dolayl\u0131 yollardan yap\u0131laca\u011f\u0131 gibi, Holocauste kitab\u0131n a\u00e7\u0131l\u0131\u015f\u0131nda \u00e7a\u011fr\u0131\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Burada s\u00f6z konusu \u00e7a\u011fr\u0131\u015f\u0131m, \u2018Holocauste\u2019\u0131n yak\u0131l\u0131\u015f\u0131, \u00f6\u011fle vaktinin bo\u015falt\u0131lmas\u0131\u201d ve \u201cbelki de ba\u015fka adlar alt\u0131nda bildi\u011fimiz felaketi meydana getiren sabit unutu\u015fu (hat\u0131rda tutulamayan\u0131n hat\u0131ras\u0131n\u0131)\u201d bi\u00e7imlendirir. (syf 15)<\/p>\n

Eserlerinde ve mektuplar\u0131nda (on y\u0131llard\u0131r onun taraf\u0131ndan bana g\u00f6nderilmi\u015f olanlar\u0131n\u0131n da kan\u0131tlayaca\u011f\u0131 gibi) \u00f6l\u00fcm\u00fcn\u00fcn yak\u0131n ve \u00f6l\u00fcm\u00fcn imkans\u0131z oldu\u011funu anlatan ki\u015finin bizi terk etti\u011fi \u015fu anda nas\u0131l oluyor da, solu\u011fumuz ac\u0131 ve yasla kesiliyor; neden ola\u011fan\u00fcst\u00fc bir olay\u0131n darbesi alt\u0131nda ezilmi\u015f gibi afallam\u0131\u015f, \u015fa\u015fk\u0131na d\u00f6nm\u00fc\u015f bir haldeyiz? \u015eu halde, \u00f6l\u00fcm\u00fcn asla gelemeyecek olmas\u0131, \u00e7oktan gelmi\u015f olmas\u0131ndan m\u0131 kaynaklan\u0131r? Onun \u00f6l\u00fcm\u00fcne daha haz\u0131rl\u0131kl\u0131, kendisi taraf\u0131ndan daha fazla al\u0131\u015ft\u0131r\u0131lm\u0131\u015f olamazd\u0131k; fakat ayn\u0131 zamanda, daha \u015fa\u015fk\u0131n, yaral\u0131, bu derece yasa g\u00f6m\u00fclm\u00fc\u015f ve bu beklenmedik olay kar\u015f\u0131s\u0131nda \u00e7\u00f6k\u00fcnt\u00fcye u\u011fram\u0131\u015f bir halde de bulunamazd\u0131k. Daima yan\u0131 ba\u015f\u0131m\u0131zda olan, imkans\u0131z olan ve \u00e7oktan a\u015f\u0131lm\u0131\u015f olan \u00f6l\u00fcm; i\u015fte g\u00f6r\u00fcn\u00fc\u015fte birbiriyle ba\u011fda\u015fmayan fakat amans\u0131z ger\u00e7eklikleri bize d\u00fc\u015f\u00fcnmeye y\u00f6nelik ilk hayk\u0131r\u0131\u015flar\u0131 getiren u\u00e7 kesinlik. Felaket Yaz\u0131s\u0131\u2019nda s\u00f6z konusu olan da budur: (syf 181,2):<\/p>\n

\u201cE\u011fer, Freud ad\u0131nda birine g\u00f6re, \u201cbilin\u00e7alt\u0131m\u0131z\u0131n kendisinde bizim \u00f6l\u00fcml\u00fcl\u00fc\u011f\u00fcm\u00fcz\u00fc temsil edemeyece\u011fi\u201d do\u011fruysa, bu, her \u015feyin \u00f6tesinde, \u00f6l\u00fcm\u00fcn temsil edilemez oldu\u011fu anlam\u0131na gelir; bunun nedeni sadece \u00f6l\u00fcm\u00fcn \u015fimdiden mahrum olmas\u0131 de\u011fil, onun zaman i\u00e7inde, zaman\u0131n zamansall\u0131\u011f\u0131 i\u00e7inde kendine ait bir yeri olmamas\u0131d\u0131r.\u201d<\/p>\n

Ard\u0131ndan, e\u015fsiz bir \u201csab\u0131r\u201ddan s\u00f6z ederken, \u201ci\u00e7imizdeki en derin ac\u0131y\u0131, herhangi bir ili\u015fkide bulunmad\u0131\u011f\u0131m\u0131z ama, bu s\u0131nanman\u0131n ard\u0131nda, kendimizi sorumlu hissetti\u011fimiz, hep \u00f6teki olan \u00f6l\u00fcm ya da ba\u015fkalar\u0131n\u0131n \u00f6l\u00fcm\u00fc kar\u015f\u0131s\u0131nda \u00e7eker\u201d diye yazar, ve \u015f\u00f6yle devam eder:<\/p>\n

\u201c\u00c7oktan yerini alm\u0131\u015f olan \u00f6l\u00fcmle ilgili yap\u0131lacak hi\u00e7bir \u015fey yoktur: eser haline getirilememenin eseridir, \u015fimdisiz bir ge\u00e7mi\u015fle (ya da gelecekle) bir ili\u015fkisizliktir. Bununla birlikte, felaket, \u00f6l\u00fcm ya da bo\u015flukla, her durumda benim \u00f6l\u00fcm\u00fcmle anla\u015f\u0131lan \u015feyin \u00f6tesine olacakt\u0131r, zira orada \u00f6lmeden kaybolan (ya da tam tersine i\u015fleyen) onun i\u00e7in yer yoktur.\u201d<\/p>\n

\u201c\u2026ya da tam tersine i\u015fleyen\u201d: \u00f6lmeden kaybolmak ya da kaybolmadan \u00f6lmek, kolay ele ge\u00e7meyen bir se\u00e7enek bu. Bizlerse bug\u00fcn, onun kendi i\u00e7erisinde ikiye b\u00f6l\u00fcn\u00fc\u015f\u00fcn\u00fcn s\u0131nav\u0131na tabi tutuluyoruz. Bize bu d\u00fc\u015f\u00fcnceyi vermi\u015f olan ki\u015finin, bug\u00fcn kaybolmadan \u00f6ld\u00fc\u011f\u00fcn\u00fc fakat ayn\u0131 zamanda \u00f6lmeden kayboldu\u011funu s\u00f6yleyebiliriz. \u00d6l\u00fcm\u00fc inan\u0131lmaz olarak kalabilirdi, fakat \u00e7oktan ger\u00e7ekle\u015fmi\u015fti. Edebi kurgu ve inkar edilemez bir tan\u0131kl\u0131k aras\u0131nda gidip gelen \u00d6l\u00fcm An\u0131m anlat\u0131y\u0131 ve alg\u0131lanamaz zamansall\u0131\u011f\u0131 \u00f6l\u00fcmden ba\u011f\u0131ms\u0131z k\u0131lm\u0131\u015ft\u0131r. O halde, \u00e7oktan ve birden \u00e7ok kez \u00f6lm\u00fc\u015f olan bu ki\u015fi, hala cevap bulunamaz olan\u0131 a\u00e7\u0131klamaya \u00e7al\u0131\u015fmaktad\u0131r; al\u0131nt\u0131l\u0131yorum:<\/p>\n

\u201cBu hafiflik hissini ba\u015fka nas\u0131l ifade edebilirim: hayatla ba\u011flar\u0131n\u0131 kopartmak? Kendini a\u00e7\u0131\u011fa vuran sonsuzluk? Ne mutluluk ne de mutsuzluk. Kayg\u0131 eksikli\u011fi de de\u011fil. Biliyorum, bu a\u00e7\u0131klanamaz hissiyat varolu\u015ftan kalan ne varsa ona d\u00f6n\u00fc\u015fecek. Sanki, art\u0131k kendisinin d\u0131\u015f\u0131ndaki \u00f6l\u00fcm, kendisinin i\u00e7indeki \u00f6l\u00fcme zarar vermekten ba\u015fka bir \u015fey yapamazm\u0131\u015f gibi.\u201d<\/p>\n

”Ya\u015f\u0131yorum. Hay\u0131r, sen \u00f6ld\u00fcn”, bu iki s\u00f6z bizim i\u00e7imizdeki s\u00f6z\u00fc payla\u015f\u0131r ya da onunla tart\u0131\u015f\u0131rlar. Ve tam tersi: Ben \u00f6ld\u00fcm. Hay\u0131r, sen ya\u015f\u0131yorsun. \u00d6l\u00fcm An\u0131m g\u00f6nderisine e\u015flik eden, 20 Temmuz 1994, tarihli mektubun ilk s\u00f6zc\u00fckleri, bana, do\u011fum g\u00fcnlerinin geri d\u00f6n\u00fc\u015f\u00fcn\u00fc ya da tekrar\u0131n\u0131 belirtircesine, \u015f\u00f6yle diyordu:
”20 Temmuz, elli y\u0131ld\u0131r, neredeyse kur\u015funa dizilmi\u015f olman\u0131n mutlulu\u011funu ya\u015fad\u0131m. Yirmi be\u015f y\u0131ld\u0131r, ad\u0131mlar\u0131m\u0131z\u0131 aya at\u0131yoruz. ”<\/p>\n

“Bir an i\u00e7in unutmaya veya ihanet etmeye kalk\u0131\u015ft\u0131\u011f\u0131m bu vakur uyar\u0131lar aras\u0131nda unutulmaz dostluklar vard\u0131, italik \u015fekilde sonuca, Arkada\u015fl\u0131\u011fa, a\u00e7\u0131lanlardan bahsediyorum. Ayn\u0131 ismi ta\u015f\u0131yan kitap, L’Amiti\u00e9 (Arkada\u015fl\u0131k), biliyoruz ki Georges Bataille’\u0131n an\u0131s\u0131na ve \u00f6l\u00fcm\u00fcne ithafen derlenmi\u015ftir.”<\/p>\n

\u201cBu dosttan bahsetmek nas\u0131l kabul edilir? Ne uzakla\u015fma, ne baz\u0131 ger\u00e7ekliklere y\u00f6nelik \u00e7\u0131kar. Karakter \u00f6zellikleri, varolu\u015funun ald\u0131\u011f\u0131 bi\u00e7imler, kendisini, hayat\u0131n\u0131n a\u015famalar\u0131, kendini sorumsuzlu\u011fa kadar sorumlusu hissetti\u011fi aray\u0131\u015fla uyum i\u00e7inde ve kimseye ait de\u011fildir. Tan\u0131k yoktur, (\u2026) kitaplar var, biliyorum. Okumalar\u0131 bizi i\u00e7ine \u00e7ekildikleri kaybolu\u015fun zorunlulu\u011funa a\u00e7salar da, e\u011freti bir halde kal\u0131rlar. Kitaplar, bizzat bir varolu\u015fa g\u00f6nderme yaparlar.\u201d
\u201cSonun \u00f6ng\u00f6r\u00fclemez yabanc\u0131l\u0131\u011f\u0131n\u0131 ortaya koyan \u015fey\u201d s\u00f6z konusu oldu\u011fundaysa, Blanchot \u0131srarc\u0131l\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcr\u00fcr:<\/p>\n

\u201cVe bu \u00f6ng\u00f6r\u00fclemez devinim ve daima \u2013belki de \u00f6l\u00fcme ait olan- sonsuz yak\u0131nl\u0131\u011f\u0131 i\u00e7ine saklanm\u0131\u015fl\u0131\u011f\u0131, terimin ona \u00f6nceden vermeyi bildi\u011fi \u015feyden de\u011fil, ne gelmekte olan \u2013hatta \u00e7oktan gelmi\u015f olan- bir olaya, ne de sezilebilecek bir ger\u00e7ekli\u011fe yer vermesinden kaynaklanmaktad\u0131r: sezilemez ve \u015fimdi mahk\u00fbm oldu\u011fu \u015feyin sezilemezli\u011finin sonuna ula\u015fmak.\u201d<\/p>\n

Bu s\u00f6zleri alal\u0131m, tekrar edelim, ans\u0131z\u0131n gelmek ile gelmek aras\u0131ndaki ayr\u0131m\u0131 \u00f6\u011frenelim. Ve diyelim ki, Blanchot’nun \u00f6l\u00fcm\u00fc ink\u00e2r edilemez bir \u015fekilde, ans\u0131z\u0131n geldi, ama gelmedi, gelmez. Gelmeyecek.<\/p>\n

Blanchot\u2019nun, hal ve davran\u0131\u015flar, arkada\u015fl\u0131\u011f\u0131n \u00f6v\u00fclmesi; ki\u015fisel ve ba\u015fkalar\u0131 ad\u0131na verilen s\u00f6ylevler konusundaki uyar\u0131lar\u0131 bir yana; en bitimsiz s\u00f6ylem bile, \u015fu anda bana d\u00fc\u015fen g\u00f6reve \u00f6l\u00e7\u00fct olamaz; yine de \u015fu anda burada bulunan Blanchot okurlar\u0131na, ve Mesnil Saint-Denis\u2019de kendisini i\u00e7ten ilgi ve alakalar\u0131yla \u00e7evrelemi\u015f olan kom\u015fular\u0131na ve akrabalar\u0131na (san\u0131r\u0131m burada Cidalia Fernandez\u2019ye \u00f6zellikle te\u015fekk\u00fcr etmek gerekir) bir ka\u00e7 s\u00f6z daha etmeliyim; bu s\u00f6zlerin amac\u0131; onlar\u0131 \u015funa ikna etmektir: \u015fu anda kendisine e\u015flik etmekte oldu\u011fumuz ki\u015fi, arkas\u0131nda bizlere daima, Fransa ve D\u00fcnya\u2019n\u0131n bug\u00fcn\u00fcn\u00fc aktarmay\u0131 s\u00fcrd\u00fcrecek olan bir eser b\u0131rakm\u0131\u015ft\u0131r. Blanchot, aral\u0131ks\u0131z ve g\u00fcvenceden yoksun olarak kendi olas\u0131l\u0131klar\u0131n\u0131 sorgulayan, karanl\u0131k ve \u015fim\u015fek gibi ak\u0131c\u0131 bir \u00fcslubun ortaya koyduklar\u0131 \u00fczerinden, hi\u00e7bir \u015feyin kendisi taraf\u0131ndan psikanaliz, dilsel kuram, tarih ve siyasi y\u00f6nden incelenmemi\u015f olan tan\u0131mlanmak ve yorumlanmaks\u0131z\u0131n b\u0131rak\u0131lmad\u0131\u011f\u0131 felsefe ve edebiyat\u0131n b\u00fct\u00fcn alanlar\u0131nda iz b\u0131rakm\u0131\u015ft\u0131r. Ge\u00e7en y\u00fczy\u0131l\u0131 tedirgin etmi\u015f ve etkileri bug\u00fcne kadar uzanm\u0131\u015f olan; b\u00fct\u00fcn icatlar, afetler, d\u00f6n\u00fc\u015f\u00fcmler, devrimler ve canavarl\u0131klar\u0131n hi\u00e7biri, onun d\u00fc\u015f\u00fcnce ve metinlerinin y\u00fcksek geriliminden ka\u00e7mam\u0131\u015ft\u0131r. Blanchot, b\u00fct\u00fcn bunlara kendi kesin yarg\u0131lar\u0131yla cevap vermi\u015ftir. Bunu yaparken hi\u00e7bir kurumun arkas\u0131na s\u0131\u011f\u0131nmam\u0131\u015f, ne \u00fcniversitelere, ne de kendilerini kimi zaman bas\u0131n, yay\u0131nevi, ya da edebiyat ad\u0131 alt\u0131nda g\u00f6steren ve belirli g\u00fc\u00e7lerin temsilcik etmek \u00fczere varolduklar\u0131n\u0131 iddia eden cemiyet ve topluluklar ad\u0131na konu\u015fmu\u015ftur. Eserinin, bizlerin d\u00fc\u015f\u00fcnme, yazma ya da eyleme bi\u00e7imlerimize m\u00fcdahalesinin ve burada yaratt\u0131\u011f\u0131 d\u00f6n\u00fc\u015f\u00fcm\u00fcn zaman zaman g\u00f6r\u00fcnmez olan \u0131\u015f\u0131lt\u0131s\u0131n\u0131n, \u201cetkilenim\u201d ya da \u201dusta \u00e7\u0131rak ili\u015fkisi\u201d gibi ifadelerle tan\u0131mlanabilece\u011fini sanm\u0131yorum. Blanchot bir ekol olu\u015fturmad\u0131, onun yapt\u0131\u011f\u0131 daha \u00e7ok, s\u00f6z ve e\u011fitme ustal\u0131\u011f\u0131 hakk\u0131nda s\u00f6ylenecek \u015feyleri dile getirmekti. Blanchot, ustalar\u0131n \u00e7\u0131raklar \u00fczerindekine benzer bir etkiye sahip de\u011fildi. Bu ba\u011flamda, s\u00f6z konusu olan \u015fey bamba\u015fkad\u0131r. Bize b\u0131rakm\u0131\u015f oldu\u011fu miras, \u00e7ok daha i\u00e7sel ve \u00f6nemli bir yere sahip olacakt\u0131r: m\u00fclkiyetle\u015ftirilemez bir yere. Blanchot, bizi yaln\u0131z, b\u00fcy\u00fck sorumluluklarla ba\u015f ba\u015fa, hi\u00e7 olmad\u0131\u011f\u0131m\u0131z kadar yaln\u0131z b\u0131rakacakt\u0131r. Kimileri bizi \u015fimdiden eserinin, d\u00fc\u015f\u00fcncesinin, hatta imzas\u0131n\u0131n gelece\u011finin ne olaca\u011f\u0131 sorusuyla muhatap ediyor, Bu soruya benim verece\u011fim cevap, sars\u0131lmaz olacakt\u0131r; ve eminim ki buradaki b\u00fcy\u00fck bir \u00e7o\u011funluk da ayn\u0131 ba\u011fl\u0131l\u0131kla bana kat\u0131lacakt\u0131r.<\/p>\n

D\u00fczenli olarak, y\u0131lda bir ya da iki kez, Eze kasabas\u0131ndan onu arar ya da ona bir kartpostal g\u00f6nderirdim. \u0130ki y\u0131ld\u0131r, bunu, \u015fimdi de yan\u0131mda bulunan ve Blanchot’nun d\u00fc\u015f\u00fcncesi \u00fczerine -bilhassa La communaut\u00e9 inavouable’da \/ \u0130tiraf Edilemeyen Birliktelik – e\u011filen ortak arkada\u015f\u0131m\u0131z Jean-Luc Nancy e\u015fli\u011finde yap\u0131yorum. Her defas\u0131nda, uzun zaman \u00f6nce Blanchot’nun da ziyaret etmi\u015f ve hi\u00e7 \u015f\u00fcphesiz, hala bir soka\u011f\u0131n ad\u0131n\u0131 ta\u015f\u0131makta oldu\u011fu Nietzsche’nin hayaliyle kar\u015f\u0131la\u015fm\u0131\u015f oldu\u011fu, \u015fu eski Eze kasabas\u0131n\u0131n dar sokaklar\u0131ndan birindeki koleksiyoncu sat\u0131c\u0131n\u0131n d\u00fckkan\u0131ndan se\u00e7ti\u011fim sava\u015f \u00f6ncesinden kalma eski bir kartpostal g\u00f6nderirdim; ve seneler ge\u00e7tik\u00e7e, bunu her yap\u0131\u015f\u0131mda, i\u00e7imdeki tedirginli\u011fi \u015fu f\u0131s\u0131lt\u0131yla dile getirirdim: Umar\u0131m ona uzun zaman, yine ayn\u0131 t\u00f6rensel, sevgiye bo\u011fulmu\u015f ve biraz da bat\u0131l inan\u00e7lara bulanm\u0131\u015f bu co\u015fkuyla ba\u015fka kartpostallar g\u00f6nderirim.<\/p>\n

Bug\u00fcn biliyorum ki, bu t\u00fcr mesajlar\u0131 art\u0131k postaneye veremeyece\u011fim; ama hani derler ya, ya\u015fad\u0131\u011f\u0131m m\u00fcddet\u00e7e kalbimde ya da ruhumda ona yazmay\u0131 ve onu aramay\u0131 s\u00fcrd\u00fcrece\u011fim.<\/p>\n

Frans\u0131zcadan \u00c7eviren: Damla \u015eikel<\/p>\n

Not: Bu yaz\u0131, Monokl’un 2007 Temmuz’unda \u00e7\u0131kan 3. say\u0131s\u0131nda yay\u0131mlanm\u0131\u015ft\u0131r. Kaynak g\u00f6sterilmeden kullan\u0131lmamas\u0131 rica olunur…<\/p>\n","protected":false},"excerpt":{"rendered":"

Bu metin Jacques Derrida’n\u0131n, 24 \u015eubat 2003 y\u0131l\u0131 Pazartesi g\u00fcn\u00fc Maurice Blanchot’nun k\u00fcl edilme t\u00f6reni s\u0131ras\u0131nda vermi\u015f oldu\u011fu s\u00f6ylevin tamam\u0131n\u0131 i\u00e7ermektedir. Burada, \u015fu anda bu ismi, Maurice Blanchot’nun ad\u0131n\u0131 anarken nas\u0131l titrenilmez? Bize d\u00fc\u015fen, onun ad\u0131 ard\u0131ndan \u00e7\u0131nlamaya devam eden, ve asla susmayacak olan ne varsa i\u015fitmek i\u00e7in kulak vermek, durmaks\u0131z\u0131n d\u00fc\u015f\u00fcnmektir; ad\u0131n\u0131z, diyorum, \u00e7\u00fcnk\u00fc […]<\/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-750","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-maurice-blanchot"},"yoast_head":"\nB\u00fct\u00fcn zamanlar\u0131n tan\u0131\u011f\u0131 olmak | Jacques Derrida - 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\/10\/butun-zamanlarin-tanigi-olmak-jacques-derrida\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"B\u00fct\u00fcn zamanlar\u0131n tan\u0131\u011f\u0131 olmak | Jacques Derrida\" \/>\n<meta property=\"og:description\" content=\"Bu metin Jacques Derrida’n\u0131n, 24 \u015eubat 2003 y\u0131l\u0131 Pazartesi g\u00fcn\u00fc Maurice Blanchot’nun k\u00fcl edilme t\u00f6reni s\u0131ras\u0131nda vermi\u015f oldu\u011fu s\u00f6ylevin tamam\u0131n\u0131 i\u00e7ermektedir. 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Burada, \u015fu anda bu ismi, Maurice Blanchot’nun ad\u0131n\u0131 anarken nas\u0131l titrenilmez? 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