{"id":754,"date":"2010-04-27T01:00:00","date_gmt":"2010-04-26T22:00:00","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/"},"modified":"2010-04-27T01:00:00","modified_gmt":"2010-04-26T22:00:00","slug":"bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/","title":{"rendered":"Bekleyi\u015f Unutu\u015f\u2019ta Zamans\u0131zl\u0131k ve Olumsuzluk | Hegel ve Blanchot S\u00f6yle\u015fisi – Rhonda Khatab"},"content":{"rendered":"

<\/strong>Seyrek bir \u015fekilde d\u00f6\u015fenmi\u015f otel odas\u0131n\u0131n minimalist hanesinde ba\u015flayan Bekleyi\u015f Unutu\u015f, anonim olarak, s\u0131ras\u0131yla, II ve Elle diye bilinen bir erkek ile bir kad\u0131n\u0131n kar\u015f\u0131la\u015fmas\u0131n\u0131 anlatmaktad\u0131r. Olay \u00f6rg\u00fcs\u00fc bu \u015fah\u0131slar\u0131n ili\u015fkileri etraf\u0131nda d\u00f6nmektedir, ili\u015fkilerinin do\u011fas\u0131 diyaloglar\u0131ndaki meseleyi olu\u015fturur. Bununla birlikte, diyaloglar\u0131 ara ara, onlar\u0131n kendi konu\u015fmalar\u0131nda da oldu\u011fu gibi, esasta ayn\u0131 karga\u015fa ve bocalamayla telkin edilmi\u015f bir anlat\u0131c\u0131n\u0131n sesi vas\u0131tas\u0131yla ortaya \u00e7\u0131kmaktad\u0131r. Bir zaman birbirleri i\u00e7in hissettikleri iste\u011fi yeniden ke\u015ffetmeye \u00e7abalarken, adam ve kad\u0131n, \u00e7ekicili\u011fin ve iticili\u011fin dalgal\u0131 ili\u015fkisine tutulmu\u015flard\u0131r. Beklemenin ve unutman\u0131n izlekleri; ge\u00e7mi\u015f bir olay\u0131 hat\u0131rlaman\u0131n beyhude \u00e7abalar\u0131 s\u0131ras\u0131nda, \u00e7eli\u015fkili bir bi\u00e7imde, onlar\u0131n ayn\u0131 zamanda ge\u00e7mi\u015fteki olay\u0131n yinelenmesini beklemesinde ve de konu i\u00e7erisinde g\u00f6sterilmektedir. Bu olay onlar\u0131n ilk kar\u015f\u0131la\u015fmalar\u0131n\u0131 olu\u015fturmaktad\u0131r, ilk kar\u015f\u0131la\u015fman\u0131n hat\u0131ras\u0131 onlar\u0131n gelecekteki ili\u015fkilerini etkileyecektir. Bununla birlikte, her biri, bu ilk kar\u015f\u0131la\u015fman\u0131n nas\u0131l oldu\u011funun alg\u0131s\u0131na sahiptir ki bunun hat\u0131ras\u0131, kararl\u0131 bir bi\u00e7imde, zamanla de\u011fi\u015ftirilmektedir. \u00c7ift, bu \u00e7eli\u015fkinin \u00fcstesinden gelme giri\u015fimlerinde, uzun sohbetlere ba\u011flanmaktad\u0131r. \u0130lkin, II olaya dair kendi alg\u0131s\u0131n\u0131 ifade eder. Kendi hesab\u0131na, mu\u011flak \u00f6\u011feleri de\u011ferlendiren Elle, II onun kelimelerinin eksiksiz bir bi\u00e7imde suretini \u00e7\u0131karmaya \u00e7al\u0131\u015f\u0131rken, olaylar\u0131n nas\u0131l oldu\u011funa dair kendi yorumunu anlat\u0131r. Zamanla, II ve Elle, olay\u0131n kar\u015f\u0131l\u0131kl\u0131 olarak dengede olan bir g\u00f6r\u00fc\u015f\u00fcne ula\u015fmay\u0131 ba\u015far\u0131r. \u0130ronik olarak, bu, onlar\u0131n varabilecekleri bu noktadaki bekleyi\u015f ve unutu\u015f arac\u0131l\u0131\u011f\u0131yla olur.<\/p>\n

Da\u011f\u0131n\u0131k bir d\u00f6nemselli\u011fin bir \u00f6rne\u011fi olarak Bekleyi\u015f Unutu\u015f, kendini, \u00f6z-d\u00fc\u015f\u00fcn\u00fcmsel (self-reflexive) ve kendinden \u00e7ekici (self-engaging) bir ele\u015ftiri olarak ger\u00e7ekle\u015ftirmek i\u00e7in yerinden-\u00e7\u0131kar\u0131c\u0131 esnekli\u011finden ustaca yararlan\u0131r. (Yerinden \u00e7\u0131karma b\u00fct\u00fcn dilin bir \u00f6zelli\u011fidir.) Bekleyi\u015f Unutu\u015f, kendisinin konu\u015fma hakk\u0131\u2019ndan kararl\u0131 vazge\u00e7i\u015fi vas\u0131tas\u0131yla varl\u0131\u011f\u0131n sesinin k\u0131s\u0131lmas\u0131na yard\u0131m eder. Hikayedeki \u2018zaman\u2019 sanki delirtilmi\u015f ve mente\u015felerinden kopar\u0131lm\u0131\u015f gibi i\u015fler. (WD 78) Zaman \u2018imkans\u0131z\u2019\u0131n d\u00fczenine sahiptir: Kronolojik zaman; ge\u00e7mi\u015f, \u015fimdi ve gelece\u011fin her birinin olu\u015fu ile birlikte, mekanda s\u0131v\u0131la\u015fm\u0131\u015f gibidir. \u015eimdiki zaman, daha gelmeyen bir ge\u00e7mi\u015fin anormal yap\u0131s\u0131na sahiptir. A\u011f\u0131rl\u0131k merkezinin yerinin de\u011fi\u015fmesiyle, y\u00f6r\u00fcngesiz d\u00f6nen yaz\u0131l\u0131 kelime, unutu\u015fun i\u00e7ine sokulur. Yazman\u0131n sonsuz zaman\u0131; bir yerinden \u00e7\u0131karma arac\u0131, etken bir varl\u0131k olarak kendini silen \u00f6z ve anlam\u0131n e\u015fanl\u0131l\u0131\u011f\u0131n\u0131n varl\u0131\u011fa sonsuz itaati olarak \u00e7al\u0131\u015f\u0131r. Beklemenin ve unutman\u0131n izlekleri, birlikte al\u0131nd\u0131\u011f\u0131nda, iz\u2019in sal\u0131nan yap\u0131s\u0131n\u0131 somutla\u015ft\u0131r\u0131r ve belirlenmeyi inkar ve varl\u0131\u011f\u0131n biteviye aran\u0131\u015f\u0131n\u0131 ask\u0131ya almak i\u00e7in i\u015fler.<\/p>\n

S\u00f6zdizimi d\u00fczeyinde, oxymoron (\u00e7eli\u015fen kelimelerden olu\u015fan ifade) kullan\u0131m\u0131yla dil yans\u0131zla\u015fmaya u\u011frar: \u201chi\u00e7bir \u015fey s\u00f6ylemese de, k\u0131z daha fazla sessiz kalamad\u0131.\u201d (AwO 4) Ve bu antistrophic (Grek edebiyat\u0131nda k\u0131talar\u0131n evrilmesi bi\u00e7emine ili\u015fkin) devrikle\u015ftirme arac\u0131l\u0131\u011f\u0131yla da olur: \u201cUnutma ve bekleme. Birle\u015ftiren bekleme da\u011f\u0131t\u0131r; da\u011f\u0131tan unutma birle\u015ftirir. (AwO 32) Bu ikinci al\u0131nt\u0131, anlat\u0131c\u0131 kompozisyonun yabanc\u0131la\u015ft\u0131r\u0131lm\u0131\u015f \u00f6z\u00fcn\u00fcn kendinden s\u0131yr\u0131lan ritminin belirimidir. Bu tempo do\u011frusal olmayan bir ivmeye i\u015faret eder, kendinden yay\u0131lan bir itici etmene: k\u00f6kenin her noktas\u0131ndan, emin bir \u015fekilde ka\u00e7\u0131nan, bir d\u00f6nemsele. B\u00f6ylece, Blanchot, dolamba\u00e7l\u0131 yolun (detour) ivmesini tela\u015fs\u0131z tan\u0131mlar: \u201cBu s\u0131rada, ki ritimdir; konu\u015fma, s\u0131ray\u0131 ve kendisini sapt\u0131rana do\u011fru y\u00f6nlendirilir. (IC 31) Bu sal\u0131nan ritim beklemenin (gelece\u011fin bir tahmini olarak) ve unutman\u0131n (ge\u00e7mi\u015fin katli olarak) izlekleri vas\u0131tas\u0131yla d\u00fc\u015f\u00fcnceyi yar\u0131da kesmek i\u00e7in faaliyet g\u00f6sterir: \u201cUnutmada bu defedilendir. (AwO 45) \u201cBekleme arac\u0131l\u0131\u011f\u0131yla, d\u00fc\u015f\u00fcnceden defedilen, kendisinin dolamba\u00e7l\u0131 yolu olmu\u015f d\u00fc\u015f\u00fcnceye geri d\u00f6ner.\u201d (AwO 41)<\/p>\n

Hikayenin \u00f6z-d\u00fc\u015f\u00fcn\u00fcmsel dili moebius yap\u0131s\u0131n\u0131n dokuyan \u015fekline benzer. (1) D\u00fc\u015f\u00fcnce onun kendi (her daim halihaz\u0131rda de\u011fi\u015fmi\u015f) \u00f6z\u00fcne bir geri d\u00f6n\u00fc\u015f\u00fcn b\u00fcy\u00fclenmesinde yakalan\u0131r: fark\u0131n bir tekrar\u0131. Bunun periyodik olmayan devrimi spiralin imaj\u0131na ilham verir: kendi etraf\u0131nda e\u011frilerek uzayan bir d\u00f6ng\u00fc, o geri d\u00f6n\u00fc\u015f\u00fcnde kendini yerinden eden\u2026D\u00f6ng\u00fcsel dilin do\u011fu\u015fu kendini, birbirini asla tan\u0131maman\u0131n imkans\u0131zl\u0131\u011f\u0131 ac\u0131s\u0131n\u0131 birlikte \u00e7eken kahramanlar\u0131n ba\u011fland\u0131\u011f\u0131 dolamba\u00e7l\u0131 dil arac\u0131l\u0131\u011f\u0131yla if\u015fa eder.<\/p>\n

Bir yak\u0131nla\u015fma ve ka\u00e7ma hareketi i\u00e7inde dili y\u00f6nlendiren, s\u00fcrekli kendi ekseni etraf\u0131nda d\u00f6nen ritmin bir sonucu olarak, zaman\u0131n kendisi muallakta b\u0131rak\u0131lm\u0131\u015ft\u0131r, Bekleyi\u015f Unutu\u015f\u2019ta.(2) Blanchot\u2019da, bu ask\u0131da kalma, b\u00fcy\u00fclenme olarak yeniden dillendirilmi\u015f ve dolay\u0131s\u0131yla ask\u0131da kalma; cazibe, \u00e7ekicilik, i\u00e7ine \u00e7ekme ve dikkat \u00e7ekme yetilerini kendine mal etmi\u015ftir. Yazmak, \u201czaman\u0131n yoklu\u011funun cazibesine kapilmak\u201dt\u0131r. (SL 30) Blanchot\u2019daki zamans\u0131zl\u0131k, varl\u0131\u011f\u0131n s\u00fcrekli ilgas\u0131 arac\u0131l\u0131\u011f\u0131yla, a\u015fk\u0131n olarak belirtilmi\u015fi y\u0131kar: \u201czaman\u0131n yoklu\u011funun zaman\u0131n\u0131n ne \u015fimdisi ne de varl\u0131\u011f\u0131 vardir.\u201d (SL 30) Zamans\u0131zl\u0131\u011f\u0131n zaman\u0131 edebiyat\u0131, teoloji olarak tarihin do\u011frusal zaman\u0131ndan ay\u0131r\u0131r. Bu, zaman\u0131n d\u0131\u015f\u0131nda oland\u0131r. Zamans\u0131zl\u0131k, \u00f6l\u00fcm\u00fcn ta\u015f\u0131y\u0131c\u0131s\u0131 olarak, yazman\u0131n esasl\u0131 durumudur. (3) Blanchot\u2019da \u2018zaman\u0131n yoklu\u011fu\u2019, g\u00f6sterilen duru\u015funun kendisine s\u0131n\u0131rs\u0131z itaatini ifade eder. Anlam kendini \u201cyoklu\u011fun varl\u0131\u011f\u0131\u201d olarak takdim eder: varl\u0131k, daima, \u201cherhangi bir varl\u0131\u011f\u0131 ger\u00e7ek k\u0131lman\u0131n imkans\u0131zl\u0131\u011f\u0131\u201d taraf\u0131ndan g\u00f6lgelenmektedir. (SL 30, 31)<\/p>\n

Varl\u0131k yazma eylemi i\u00e7erisinde silinmektedir, \u201cyazma, \u015fimdiki zaman i\u00e7erisinde (\u015fimdi\u2019de) ba\u015far\u0131ya ula\u015ft\u0131r\u0131lmad\u0131\u011f\u0131 gibi kendini takdim de etmez.\u201d Blanchot\u2019da yazma, kelimenin muhafazas\u0131n\u0131n bir arac\u0131 olmaktan ziyade, bir silme mekanizmas\u0131d\u0131r. (4) Blanchot, \u00f6zellikle bu d\u00fc\u015f\u00fcnceyi, \u00f6l\u00fcm\u00fcn, olumsuzlaman\u0131n g\u00fcc\u00fc olarak, varolu\u015fun alt\u0131n\u0131 \u00e7izen ilke oldu\u011fu, Hegel\u2019in sav\u0131na olan ele\u015ftirisi arac\u0131l\u0131\u011f\u0131yla geli\u015ftirir. (5) \u00d6zellikle, yazman\u0131n ve olumsuzlaman\u0131n bu birlikteli\u011fi, Hegel\u2019in Tinin G\u00f6r\u00fcng\u00fcbilimi\u2019nde, onun \u201cduyu-pekinli\u011fi\u201d olarak bilginin ele\u015ftirisinde su y\u00fcz\u00fcne \u00e7\u0131kar. (6) A\u015fa\u011f\u0131daki d\u00fc\u015f\u00fcnce deneyi ile Hegel, deiktik (belgitli) zamir \u015eimdi\u2019nin anlam\u0131n\u0131n, kendi ger\u00e7e\u011finin kaydedili\u015finde, nas\u0131l muhafaza etmedi\u011fini g\u00f6sterir:<\/p>\n

\u2018\u015eimdi nedir?\u2019 sorusuna, \u00f6rnek olarak, \u015f\u00f6yle cevap verelim: \u015eimdi Gecedir. Duyu-pekinli\u011finin do\u011frulu\u011funu test etmek i\u00e7in basit bir deney yeterli olacakt\u0131r. Bu ger\u00e7e\u011fi kaydediyoruz; ger\u00e7ek kaydedilmekle, onu muhafaza etmemiz arac\u0131l\u0131\u011f\u0131ndan \u00f6teye herhangi bir \u015fey kaybedemez. E\u011fer \u015fimdi, bu \u00f6\u011fle vakti, yaz\u0131l\u0131 ger\u00e7e\u011fe tekrar bakacak olursak, bayatlam\u0131\u015f oldu\u011funu s\u00f6ylemek zorunda kalaca\u011f\u0131z. (7)<\/p>\n

Yaz\u0131l\u0131 \u015fimdi muhafaza edilmi\u015ftir, fakat tarihsel geli\u015fimin d\u0131\u015f\u0131nda olan bir \u00f6teki olarak\u2026 \u015eimdi bir evrenselliktir \u015f\u00f6yle ki; bo\u015f bir i\u015faret olarak keyfen i\u015fler: Kendini kendi ivedili\u011fi i\u00e7inde devam ettiremez, fakat kendi anlam\u0131n\u0131 zaman arac\u0131yla vekaleten \u00e7\u0131kar\u0131r. B\u00f6ylelikle \u015fimdinin anlam\u0131 olmayan bu ara\u00e7tan ortaya \u00e7\u0131kar. (8) Yaz\u0131l\u0131 i\u015faret kendini \u201cgenelde bir olumsuz\u201d olarak muhafaza eder. (9)<\/p>\n

Hegel, burada, anlam\u0131n dilde olumsuzlu\u011fun i\u015flevi ile ortaya \u00e7\u0131kt\u0131\u011f\u0131 verisini kabul eden fark\u0131n diyalekti\u011fini sunar. Hegel diyalekti\u011finin olumsuzlu\u011fu, fark\u0131n form\u00fclasyonunu geni\u015fletmekle birlikte itaat hareketini de i\u00e7erir. Hegel, kendi ivedili\u011fi i\u00e7inde \u015eimdi\u2019yi kavraman\u0131n imkans\u0131zl\u0131\u011f\u0131n\u0131 ifade eder, bunu i\u015faretleyen eylemi: \u201cmevcut \u015eimdi, birinin i\u015faret etti\u011finden ba\u015fka bir \u015eimdi\u2019dir; ve anlar\u0131z ki \u015eimdi sadece \u015fudur: oldu\u011fu anda daha fazla olmayan.\u201d (10) Zaman, manan\u0131n i\u00e7ini doldurur ve buna belirtecin ve belirtilenin ayn\u0131 anda olu\u015fmas\u0131n\u0131 imkans\u0131z k\u0131lan bir \u00e7atla\u011f\u0131 a\u015f\u0131lar. Zamanla ilgili, belirte\u00e7 ile onun belirtileni aras\u0131ndaki ayr\u0131lma, Hegel\u2019de, varl\u0131\u011f\u0131n ya da \u2018\u00f6z\u00fcn\u2019 bir ifadesi olarak olu\u015f ile olu\u015fun d\u0131\u015f\u0131nda yer alan \u2018eskiden olan\u0131\u2019n\u0131n aras\u0131ndaki e\u015fitsizlik olarak ortaya \u00e7\u0131kar. (11)<\/p>\n

G\u00f6r\u00fcng\u00fcbilim\u2019de, Hegel, zaman\u0131n yap\u0131s\u0131n\u0131n kendisinin -insan s\u00f6ylevinin tarihinin- ilerici bir teoloji olarak tarihin dogmatik modelinden ayr\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6sterir. Ger\u00e7ekten de, Hegel, zaman i\u00e7erisinde ortaya \u00e7\u0131kan bir s\u00fcre\u00e7 olarak, anlam\u0131n bina edili\u015fini tasavvur eder. Bu onun, a\u00e7\u0131k Kavram\u2019\u0131n (Begriff) zamanla te\u015fhisi arac\u0131l\u0131\u011f\u0131yla, form\u00fcle edilmi\u015f anlat\u0131m\u0131 al\u0131r: \u201cZamana gelirsek\u2026 o var olan Kavram\u2019in kendisidir.\u201d (12) Yine de; Hegel, zamana dair konu\u015ftu\u011funda, insan\u0131n zaman\u0131ndan s\u00f6z eder ve b\u00f6ylece zaman, insan bilincinin i\u00e7inde oldu\u011funda var olur. G\u00f6r\u00fcng\u00fcbilim\u2019in b\u00fct\u00fcn s\u00f6ylevi, insan bilincinin alan\u0131ndan a\u00e7\u0131k se\u00e7ik bir \u015fekilde ifadelendirilmi\u015ftir. Ger\u00e7eklik bizim kamusal s\u00f6ylevimize girmez: ger\u00e7ekli\u011fin bilgisi bilin\u00e7 taraf\u0131ndan kal\u0131c\u0131 bir \u015fekilde uzla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. G\u00f6r\u00fcng\u00fcbilim, onun yap\u0131sal b\u00fct\u00fcnl\u00fc\u011f\u00fcnde, bilmenin bir ele\u015ftirisi olarak i\u015fler; \u015f\u00f6yle ki, o kendi merkezine kendi i\u00e7erisinde sahiptir: kendi i\u00e7ine, kendinin saf yans\u0131mas\u0131n\u0131n bir eseri olarak var olur. \u2018G\u00f6r\u00fcngesel bilgi\u2019nin tarihi, \u00f6yleyse, kendinden bir harekettir: O, ka\u00e7\u0131n\u0131lmaz olarak kendi-onay\u0131 olan, kendi ivmelerini do\u011furan ve onlar\u0131n i\u00e7inden ge\u00e7en bir s\u00fcre\u00e7tir (13). Ger\u00e7eklik ve onun insan s\u00f6ylemi vas\u0131tas\u0131yla a\u00e7\u0131\u011fa \u00e7\u0131kmas\u0131 aras\u0131ndaki ili\u015fkinin ger\u00e7ekten olumsuz olan oldu\u011funu g\u00f6stermekle, Hegel, \u201cger\u00e7ek bilgi\u201d ile Kavram ya da \u201cbilginin kavram\u0131n\u0131\u201dn\u0131 birbirinden ay\u0131r\u0131r. (14)<\/p>\n

Olumsuzluk, kendi soyut ivedili\u011finin yerine ge\u00e7en diyalekti\u011fin her u\u011fra\u011f\u0131nca kesilmesinin g\u00fcc\u00fcd\u00fcr. Olumsuzlu\u011fun diyalekti\u011fi vas\u0131tas\u0131yla Hegel, varl\u0131\u011f\u0131n yap\u0131s\u0131n\u0131n, bilincin kendi \u00fczerinde etkide bulundu\u011fu yans\u0131ma hareketine ba\u011fl\u0131 oldu\u011funu g\u00f6stermektedir. \u201cDuyu-pekinli\u011fi\u201dne dair b\u00f6l\u00fcmde, Hegel, alg\u0131 ele\u015ftirisine h\u00fckmeder ve alg\u0131n\u0131n esasen uzla\u015ft\u0131r\u0131ld\u0131\u011f\u0131 yolu g\u00f6sterir. \u201c\u00d6zbilince\u201d dair b\u00f6l\u00fcmlerde, Hegel, bilin\u00e7 i\u00e7indeki uzla\u015f\u0131n\u0131n i\u015flevi \u00fczerine a\u00e7\u0131klama yapmay\u0131 s\u00fcrd\u00fcr\u00fcr. Anlam\u0131n bilin\u00e7 i\u00e7indeki beliriminin sadece \u00f6zbilin\u00e7 esnas\u0131nda ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r: Yani, \u00f6zbilin\u00e7 olmadan bilin\u00e7 olamaz. (15)<\/p>\n

Hegel, \u00f6zbilin\u00e7 hakk\u0131ndaki tahminleri arac\u0131l\u0131\u011f\u0131yla, fark\u0131n nas\u0131l kimli\u011fin kendisiyle ili\u015fkilendirildi\u011fini resmeder. Olu\u015f uzla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r ya da ruh onun uygun fark\u0131ndal\u0131\u011f\u0131n\u0131n i\u00e7indedir. Kendi \u00fczerine yans\u0131mas\u0131nda, olu\u015f kendinden ba\u015fka bir \u015fey olur, ve b\u00f6ylece kendi \u00f6z-a\u00e7\u0131n\u0131m\u0131 kendi olumsuzlamas\u0131n\u0131 ve kendi i\u00e7erisinde olumsuzlanm\u0131\u015f olan bu \u00f6z\u00fcn muhafazas\u0131n\u0131 i\u00e7erir. (16) B\u00f6ylece, \u201c\u00f6z bilincin kendisiyle birlikte olan birli\u011fi\u201d farkta temellendirilir: yani, bilin\u00e7 kendini sadece bir ba\u015fkas\u0131 arac\u0131l\u0131\u011f\u0131yla veya kendini olumsuzlayarak ger\u00e7ekle\u015ftirir. Bilin\u00e7, kendisine yaln\u0131zca birle\u015fmi\u015f olarak g\u00f6r\u00fcn\u00fcr: \u00d6yleyse, \u00f6zbilincin birli\u011fi, g\u00f6r\u00fcn\u00fc\u015f\u2019t\u00fcr. Bu, Hegel\u2019in \u201c\u00f6zbilinci neden genelde \u0130stek oldu\u011funu\u201d iddia etti\u011fini a\u00e7\u0131kl\u0131yor: yans\u0131ma eylemi kendi \u00f6zg\u00fcn g\u00fcd\u00fcs\u00fcn\u00fc birlik i\u00e7in olan istekte bulur. (17) Bu, ger\u00e7ekten de, burada ilgiye sahip zaman\u0131n hareketi i\u00e7in olan \u0130stek\u2019in ve onun i\u00e7erdiklerinin \u00f6nemidir.<\/p>\n

Efendi ve K\u00f6le diyalekti\u011fi arac\u0131l\u0131\u011f\u0131ylad\u0131r ki Hegel kendi \u0130stek kavram\u0131n\u0131 a\u00e7\u0131klayabilir ve onun i\u015fleyi\u015fini bir \u00f6zbilin\u00e7 ile di\u011feri aras\u0131ndaki etkile\u015fiminde belirtebilir. B\u00f6ylesi bir etkile\u015fimde, iste\u011fin rol\u00fcn\u00fcn ayd\u0131nlat\u0131lmas\u0131, anlam\u0131n zamansall\u0131\u011f\u0131yla ba\u011flant\u0131l\u0131 olan bu kavram\u0131n anlam\u0131 (imlemi) kendinde varl\u0131k taraf\u0131ndan kurulan s\u00f6yle\u015fimsel ili\u015fki arac\u0131l\u0131\u011f\u0131yla kurulmu\u015f ve a\u00e7\u0131mlanm\u0131\u015ft\u0131r. (18) Efendi ve k\u00f6le etkile\u015fimi tan\u0131nma iste\u011fi \u00fczerine temellenir. \u00d6zbilin\u00e7 istek oldu\u011funca -yani, \u00f6zbilincin kendisinin temeli \u0130stekte oldu\u011funda- bir \u00f6zbilincin di\u011fer bir \u00f6zbilin\u00e7ten istedi\u011fi \u015fey esasen \u0130stek\u2019tir. Buna uygun olarak, \u201car\u0131 olumsuzlu\u011fu\u201d uygulad\u0131\u011f\u0131 kadar, Hegelci iste\u011fin tamamen kendi-yay\u0131l\u0131mc\u0131 bir i\u015flevi vard\u0131r .<\/p>\n

Bu iddian\u0131n i\u00e7eri\u011fi Hegelci diyalekti\u011fin hareketli g\u00fcc\u00fc ile do\u011frudan ili\u015fkilidir: Aufhebung\u2019un (a\u015fma) ya da yerini-alma\u2019n\u0131n i\u015flevi. Bu, varl\u0131\u011f\u0131n her bir u\u011fra\u011f\u0131n\u0131n, zaman\u0131n uzla\u015ft\u0131r\u0131c\u0131 aktar\u0131m\u0131 arac\u0131l\u0131\u011f\u0131yla, yerinden \u00e7\u0131kar\u0131ld\u0131\u011f\u0131 i\u015flevdir. Asl\u0131nda, Aufhebung\u2019un i\u015flevi \u0130stek\u2019in karakterini yans\u0131t\u0131r; \u015f\u00f6yle ki, \u0130stek\u2019in kendisi olumsuzlaman\u0131n bir i\u015flevidir ve esasen kendini kendisinin kendi yerini-almas\u0131nda muhafaza eder. \u00d6yleyse, yerinden \u00e7\u0131karma hareketi, a\u00e7\u0131k bir \u015fekilde, \u0130stek\u2019in rol\u00fcne dahil edilmi\u015ftir. \u0130stek\u2019in tatmini, bu hareket vas\u0131tas\u0131yla, s\u0131n\u0131rs\u0131z bir bi\u00e7imde, ertelenmi\u015ftir. Bunun i\u00e7indir ki, bahsedilen \u0130stek taraf\u0131ndan \u00fcretilen hareket -s\u0131n\u0131rs\u0131z, kendini-\u00fcreten (\u00e7o\u011faltan) ya da bir \u00f6z-devinim oldu\u011funca- gene teolojik olmayand\u0131r, zira tatmindeki nihai telos\u2019a (amaca) eri\u015fmenin b\u00fct\u00fcn olanaklar\u0131n\u0131n \u00fcstesinden gelir.<\/p>\n

\u0130stek metaforunun izahati, Hegel\u2019in Tarih kavram\u0131nda yapt\u0131\u011f\u0131 gibi, Hegelci diyalekti\u011fin yap\u0131s\u0131n\u0131 karakterize eden, \u00f6nceden nedenleri ile a\u00e7\u0131klanm\u0131\u015f, zamana ili\u015fkin olmayan iticileri daha da ayd\u0131nlat\u0131r. Do\u011fa Felsefesi\u2019nde, Hegel, tarihsel olan\u0131 ya da \u00f6zellikle gidimli (disk\u00fcrsif) zaman\u0131, do\u011frusal olmayan bir hareket ba\u011flam\u0131nda, izleyen \u015fu c\u00fcmle ile bi\u00e7imlendirir: \u201csomut \u015fimdiki zaman, ge\u00e7mi\u015fin bir sonucudur ve de gelece\u011fe gebedir.\u201d (19) Alexandre Koj\u00e9ve, Hegel okumalar\u0131nda, do\u011frusal olmayan zaman\u0131n hareketi i\u00e7erisindeki \u0130stek\u2019in rol\u00fcn\u00fcn bir a\u00e7\u0131klamas\u0131 arac\u0131l\u0131\u011f\u0131yla, Hegel\u2019in zaman kompozisyonunun g\u00f6r\u00fcng\u00fcsel bir yorumunu verir. Alexandre Koyr\u00e9\u2019nin Hegelci zaman\u0131n\u0131n form\u00fclasyonunu geni\u015fleten Koj\u00e9ve, bir d\u00f6ng\u00fcsel olarak do\u011frusal olmayan zamansal\u0131 temsil eden, ge\u00e7mi\u015f taraf\u0131ndan itilen gelece\u011fe ili\u015fkin i\u015flevsel bir model verir. (20) \u0130stek, ertelenmenin ve \u00f6z-muhafazan\u0131n i\u015flevleri ve yeniden-\u00fcretimi ba\u011flam\u0131nda, bu modelin itici g\u00fcc\u00fcd\u00fcr. (21)<\/p>\n

Ger\u00e7ekten de, \u0130stek taraf\u0131ndan \u00fcretilen zaman, varl\u0131\u011f\u0131n her u\u011fra\u011f\u0131n\u0131 olumsuzlamak i\u00e7in i\u015fler. \u015eimdiki zaman, ge\u00e7mi\u015fin ne oldu\u011funun ve gelecekte ne yatt\u0131\u011f\u0131n\u0131n diyalektik sentezi olarak ortaya \u00e7\u0131kar. Koj\u00e9ve, bunu, \u00f6zellikli bir zamansal \u015fimdiki zaman olarak isimlendirir. Var olma g\u00f6m\u00fcl\u00fc bir yap\u0131 gerektirir: var olma sadece zamansal b\u00fct\u00fcnl\u00fck ba\u011flam\u0131n\u0131n i\u00e7inde (olumsuz olarak) belirir. (22) \u015eimdiki zaman, asl\u0131nda, par\u00e7al\u0131 bir birliktir: ge\u00e7mi\u015f ve gelecek aras\u0131ndaki hareketinde \u015fimdiki zaman, b\u00f6ylece, \u201c\u015eimdi\u2019lerin mutlak \u00e7o\u011fullu\u011fu\u2019na b\u00f6l\u00fcn\u00fcr. (23) Hegel, \u2018var olma\u2019n\u0131n, anlam\u0131n neyin ge\u00e7mi\u015f oldu\u011fu ve gelmekte oldu\u011fu ba\u011flam\u0131 i\u00e7erisinde \u00e7\u0131kar\u0131ld\u0131\u011f\u0131 yerde, zaman i\u00e7erisinde bir anda ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 g\u00f6sterir. Bu, s\u00fcre\u00e7 i\u00e7indeki a\u00e7\u0131klay\u0131c\u0131 bir zincir kavram\u0131n\u0131 an\u0131msat\u0131r ki bu sayede, bir i\u015faretin anlam\u0131 bu \u00f6nceleyenin ve izleyenin ba\u011flam\u0131nda belirir. Koj\u00e9ve, \u2018bilgi\u2019nin temsil d\u00fczenine sahip oldu\u011funu ve diyalektik olumsuzlaman\u0131n i\u015flevi taraf\u0131ndan olanakl\u0131 k\u0131l\u0131nd\u0131\u011f\u0131 a\u00e7\u0131klar. Hegel, diyalektik olumsuzlama taraf\u0131ndan \u00fcretilen zaman kipinin (de\u011fi\u015fen niteli\u011fin) b\u00fct\u00fcnle\u015ftirmeye neden oldu\u011fu yolu g\u00f6sterir. Bilginin ve temsilinin b\u00fct\u00fcnle\u015ftirmeye ili\u015fkin yap\u0131s\u0131, kendi b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc i\u00e7ermi\u015f (self-contained?) bir totolojinin yap\u0131s\u0131na kar\u015f\u0131l\u0131k d\u00fc\u015fer. Hegel\u2019de \u201cMutlak Bilgi\u201d, an\u0131msamaya olan, zaman\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fcn t\u00fcm u\u011fraklar\u0131n\u0131n muhafaza edildi\u011fi belle\u011fin i\u00e7selli\u011finin tam eri\u015fimine olan sonsuz bir kapasiteye sahiptir. (Hegel\u2019de \u201cMutlak Bilgi\u201d, zaman\u0131n b\u00fct\u00fcnselli\u011finin b\u00fct\u00fcn u\u011fraklar\u0131nda bulunan an\u0131msamayla, anl\u0131\u011f\u0131n b\u00fct\u00fcn i\u00e7selli\u011fine ula\u015fmayla yani mutlak bir s\u0131\u011fayla (kapasiteyle) ilgilidir.) (24) Hegel\u2019de zaman, yans\u0131man\u0131n bir i\u015flevi olarak, izler b\u0131rakarak y\u00fckselen bir s\u00fcre\u00e7tir, kaydetme, gidimli bilginin belirimi i\u00e7in bir temel olarak, yap\u0131sal ortam yarat\u0131l\u0131\u015f\u0131 i\u00e7in emredicidir.<\/p>\n

Bu makaleye en uygun,olan Hegelci kavramlar\u0131 ve temalar\u0131 a\u00e7\u0131klam\u0131\u015f olarak, \u015fimdi iki d\u00fc\u015f\u00fcn\u00fcr\u00fc bunlar\u0131n \u0131\u015f\u0131\u011f\u0131nda kar\u015f\u0131la\u015ft\u0131ral\u0131m.\u00d6zbilincin an\u0131msanmas\u0131 olarak Hegel\u2019in bilgi modelinden \u00f6nemli derecede ayr\u0131lan Blanchot, gizli olarak unutkanl\u0131\u011fa ait bir s\u00f6ylev \u00e7izer: yans\u0131madan ziyade bir sapma dili. (25) Unutkan s\u00f6ylev kendini soruya, Blanchot\u2019nun olumsuzlama g\u00f6r\u00fc\u015f\u00fcn\u00fc \u00f6rnekleyen bi\u00e7imine koyar. Diyalektik olumsuzlama, -y\u00fcr\u00fcrl\u00fckten kald\u0131rman\u0131n olumsuzlayan mekanizmas\u0131- \u00f6tekili\u011fin kar\u015f\u0131s\u0131nda, \u00f6z-birle\u015fmenin ve \u00f6z-koruman\u0131n bir arac\u0131 olarak haf\u0131zan\u0131n i\u015flevine dayan\u0131r. (26) Bunun tersine, Blanchot\u2019da soru sorma olumsuzlaman\u0131n k\u00f6kten bir bi\u00e7imine sahiptir: kimlik; k\u00f6k\u00fcnden s\u00f6k\u00fcl\u00fcr, yerinden \u00e7\u0131kar\u0131l\u0131r ve unutulur: bilin\u00e7 \u00f6tekiyle unutkan (amnesiac) bir durumun i\u00e7erisinde kar\u015f\u0131la\u015f\u0131r.Unutma vas\u0131tas\u0131yla, dil, konu\u015fman\u0131n b\u00fct\u00fcnle\u015ftiren e\u011filiminden ka\u00e7ar, kendine b\u00fct\u00fcnle\u015fmi\u015f olmak i\u00e7in asla izin vermez. Felsefenin dili ge\u00e7mi\u015fi muhafaza etmeye ve gelece\u011fin \u00fcstesinden gelmeye \u00e7al\u0131\u015f\u0131r; oysa yazma, Blanchot\u2019ya g\u00f6re, muhafazan\u0131n bir yap\u0131s\u0131 olmaktan \u00e7ok silmenin bir yap\u0131s\u0131d\u0131r. Blanchot\u2019ya g\u00f6re, \u201cyazman\u0131n kaderinde izler b\u0131rakmak de\u011fil, silmek, izler arac\u0131l\u0131\u011f\u0131yla, b\u00fct\u00fcn izlerle, yazman\u0131n par\u00e7asal alan\u0131nda yok olmak vard\u0131r.\u201d (SNB 50) Blanchot\u2019nun izi edebiyat\u0131n \u2018\u00e7ifte yoklu\u011fu\u2019na sahiptir. Bu, verili olumsuzlaman\u0131n ve ortaya \u00e7\u0131kan kavram\u0131n her ikisi olarak, Blanchot olumsuzlu\u011funun k\u00f6kten bi\u00e7imi ile ilgilidir. \u0130zin s\u00fcrekli sal\u0131n\u0131m\u0131, b\u00fct\u00fcnle\u015ftiren bir konu\u015fman\u0131n olas\u0131l\u0131\u011f\u0131n\u0131 da\u011f\u0131tan edebiyat\u0131n s\u0131n\u0131rlar\u0131na tecav\u00fcz eder. Bahsedilen iz, \u00f6zbilin\u00e7li bir konu\u015fman\u0131n imkans\u0131zl\u0131\u011f\u0131n\u0131 kan\u0131tlar. \u201cYaz\u0131lm\u0131\u015f olmaktan \u00f6nce silinmi\u015f,\u201d (27) izin olumsuzlayan varl\u0131\u011f\u0131 haf\u0131zay\u0131 \u00f6nceler. Bekleyi\u015f Unutu\u015f\u2019ta iz, \u2018unutkan bir haf\u0131zan\u0131n\u2019 mizac\u0131 i\u00e7erisinde i\u015fler: i\u00e7inden ge\u00e7ti\u011fi anlar\u0131 siler ve zaman\u0131n ve, dolay\u0131s\u0131yla kendinin, mutlak bilin\u00e7lilik olas\u0131l\u0131\u011f\u0131n\u0131 engeller. Ger\u00e7ekten de, iz, do\u011frusal zaman\u0131n yap\u0131s\u0131 i\u00e7erisinde, esasl\u0131 bir bi\u00e7imde \u2018e\u015fzamanl\u0131 de\u011fildir\u2019 (out of synch) ve Hegel\u2019in iddia etti\u011fi gibi de, tarihin b\u00fct\u00fcnle\u015ftiren \u015fekline benze\u015ftirilemez. (28)<\/p>\n

Blanchot ve Hegel aras\u0131nda, \u00f6zellikle onlar\u0131n zamans\u0131zl\u0131k ve sonsuz kavramlar\u0131 arac\u0131l\u0131\u011f\u0131yla beliren kar\u015f\u0131l\u0131kl\u0131, \u00f6nemli bir birliktelik ili\u015fkisi olsa da, terimler, esasl\u0131 bir bi\u00e7imde \u0131raksak iki zaman paradigmas\u0131na tekab\u00fcl eder. Hegel\u2019in eskatolojik felsefesi tarihe kesin bir son \u00f6nerir: zaman tamamlan\u0131r anl\u0131k bilin\u00e7 kendini \u2018bilir\u2019. Bu \u00f6z-bilgi b\u00fct\u00fcnl\u00fck ya da zaman\u0131n soyutlamas\u0131 olarak korunur, ve sonsuzluk olarak zamans\u0131zl\u0131\u011f\u0131n bi\u00e7imini edinir. (29) Kavram, zaman\u0131n ar\u0131 soyutlanmas\u0131 olarak, sonsuzdur; zaman s\u00fcrecinden yoksundur, ve bundan dolay\u0131, de\u011fi\u015fmeyen, sonsuz ve mutlak bir ger\u00e7ektir: \u201cMutlak zamans\u0131zl\u0131k sonsuzluktur.\u201d (30) Hegel, Mutlak Bilgi\u2019yi, zaman\u0131n boyutlar\u0131n\u0131n uzaysal birli\u011finin d\u00f6ng\u00fcsel hareketleri taraf\u0131ndan kurulan olarak tasvir eder. Bu kurulum, ger\u00e7ek \u00f6nceden ya\u015fad\u0131\u011f\u0131 anlar\u0131n i\u00e7erisinden ge\u00e7erken, tekrarlama arac\u0131l\u0131\u011f\u0131yla g\u00fc\u00e7l\u00fc tutulur. (31) Hegel bu nedenle \u015f\u00f6yle yazar: \u201cZaman\u0131n ger\u00e7e\u011fi, onun amac\u0131n\u0131n ge\u00e7mi\u015f ve gelecek olmayan oldu\u011fudur.\u201d (32) Zaman\u0131n \u2018ger\u00e7e\u011fi\u2019 sadece tarihin olmas\u0131n\u0131n sonunda, zamansall\u0131kta ve gelece\u011fin ge\u00e7mi\u015fin bir nesnesi oldu\u011fu anda kavranabilir. Gidimli bilgi olan\u0131n yap\u0131s\u0131na sahiptir; gidimli tarih anla\u015f\u0131labilirdir ya da sadece kendi an\u0131msamas\u0131nda akla yatk\u0131nd\u0131r. Zaman\u0131n temsilin bir i\u015flevi olarak sunuldu\u011fu Hegel\u2019in zamans\u0131zl\u0131k kavram\u0131, haf\u0131zaya ba\u011fl\u0131 tekrarlaman\u0131n bir modeline denk d\u00fc\u015fer. \u2013sonsuzlu\u011fun kendi-i\u00e7kin (!) yap\u0131s\u0131 bir totoloji mizac\u0131nda d\u00f6ner.<\/p>\n

Bir tamamlaman\u0131n zamansall\u0131\u011f\u0131 idealinden ayr\u0131 olarak, Blanchot yazman\u0131n zaman\u0131n\u0131, i\u015faret etmesinden ziyade, i\u015faret yoklu\u011funa olan sonsuz bir geri d\u00f6n\u00fc\u015f ba\u011flam\u0131nda d\u00fc\u015f\u00fcn\u00fcr. (33) Blanchot, d\u00f6n\u00fc\u015f\u00fc olmayan bir k\u0131r\u0131lman\u0131n zaman\u0131n\u0131 -unutman\u0131n kesilmesi- \u00f6nerir ki bu sayede \u201cge\u00e7mi\u015fte yaz\u0131lan, kendini yazma ile okuma aras\u0131nda kurabilen varl\u0131kla herhangi bir ili\u015fki olmadan, gelecekte okunur.\u201d (34) Zaman\u0131n bu par\u00e7asal modeli, zamansal s\u00fcreklili\u011fin imkans\u0131zl\u0131\u011f\u0131na ve kimli\u011fin ve birli\u011fin t\u00fcm olas\u0131l\u0131klar\u0131n\u0131 engelleyen varl\u0131\u011f\u0131n an\u0131n\u0131n yoklu\u011funun gereklili\u011fine sahiptir. (35) B\u00f6yle bir model, tarihin ba\u015far\u0131m\u0131nda ifade edilen, \u201cd\u00f6ng\u00fcselli\u011fe talebi\u201d reddeder. (IC 15) Yazman\u0131n zaman\u0131, beklemenin edilgenli\u011finin ve unutma olan k\u0131r\u0131lman\u0131n bir i\u015flevi olarak, her an\u0131 ivedi bir \u00f6zelli\u011fe \u00e7eviren, esasl\u0131 bir bi\u00e7imde zaman\u0131n uzla\u015ft\u0131ran \u00e7izgisini \u2018durduran\u2019, diyalektik olmayan farka \u2013saf yokluk olarak fark- tutunur: imkans\u0131zl\u0131\u011f\u0131n bir \u00f6rne\u011fi. \u00d6yleyse, Blanchot\u2019da yazma, metinsel tamamlaman\u0131n imkans\u0131zl\u0131\u011f\u0131na yer ay\u0131ran bir yeniden yazma olarak form\u00fcle edilir. Bu sonuca g\u00f6re, yeniden yazma olarak yazma temsili olmayand\u0131r: ayr\u0131mla\u015fma oyunu birli\u011fin ve b\u00f6ylece b\u00fct\u00fcnle\u015ftirmenin olas\u0131l\u0131\u011f\u0131na engel olur.<\/p>\n

Blanchot\u2019daki zamans\u0131zl\u0131k kavram\u0131, bu \u015fekilde, Hegel\u2019in s\u0131n\u0131rs\u0131z sonsuzluk kavram\u0131ndan esasl\u0131 bir bi\u00e7imde ayr\u0131l\u0131r. Hegel\u2019in, geri d\u00f6n\u00fc\u015f\u00fc yeniden i\u00e7selle\u015ftiren hareket i\u00e7erisinde bulunan kendi-i\u00e7kin b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fcn tersine, Blanchot; yazman\u0131n bilginin kapal\u0131 dairesini yerle\u015fik olmayan bir eylem (hareket) olmak i\u00e7in a\u015ft\u0131\u011f\u0131, s\u00fcreklili\u011fin ve dolay\u0131s\u0131yla ge\u00e7icili\u011fin herhangi bir bi\u00e7iminden ayr\u0131lm\u0131\u015f sonsuz geri d\u00f6n\u00fc\u015f\u00fc hayal eder. Dolamba\u00e7l\u0131 yolun hareketi ve unutmak aciliyet bilmez, hi\u00e7bir zaman bir var\u0131\u015f noktas\u0131na da ula\u015fmaz. (Bkz. IC 31) Unutmak, \u201cgelece\u011fi zaman\u0131n kendisinden \u00f6zg\u00fcrle\u015ftirir\u201d ve onu \u201cyoklu\u011fun en m\u00fcthi\u015f g\u00fcc\u00fcne\u201d ta\u015f\u0131r. (IC 278-80) Yaz\u0131nsal zaman, beklemenin s\u0131n\u0131rs\u0131z bir edilgenli\u011finde s\u00fcrd\u00fcr\u00fcl\u00fcr: imkans\u0131z bir gelece\u011fin duyars\u0131z beklentisi. Zamansal bir tamamlaman\u0131n Hegelci modeline Blanchot\u2019nun, sadece gelece\u011fi bilinmez sayan (bilgi gelece\u011fe aittir, bunun tersine de\u011fil) de\u011fil, onu ge\u00e7mi\u015f-olan\u0131n bilin\u00e7 i\u00e7in \u015fimdiki olmad\u0131\u011f\u0131, zaman\u0131n gelece\u011fe ili\u015fkin par\u00e7alanm\u0131\u015f bir modeli taraf\u0131ndan el konur. (36) Yaz\u0131n\u0131n alan\u0131 bir \u2018el koyma\u2019 rekabeti, \u2018mutluluk veren\u2019 \u201cbilgi kayb\u0131n\u0131n\u201d bir zaman\u0131 i\u00e7erisinde devam ettirilir. (IC 206)<\/p>\n

Blanchot\u2019nun zamans\u0131zl\u0131k modeli, geriye al\u0131namayacak (d\u00f6n\u00fclemeyecek) bi\u00e7imde gelece\u011fe dair bir zaman a\u015f\u0131m\u0131n\u0131 tan\u0131mlar. Yeniden yazma bir art\u0131k olu\u015fturur ki, o kendini zaman\u0131n eklentisinde ve olas\u0131n\u0131n s\u0131n\u0131r\u0131nda yazar. (Bkz. SNB 32) Blanchot\u2019nun yazmaya dair kar\u015f\u0131-kuram\u0131, b\u00fct\u00fcnl\u00fc\u011f\u00fcn s\u00fcrd\u00fcr\u00fclemezli\u011fi ile olan kimli\u011fin yap\u0131s\u0131n\u0131n, muhakkak bir art\u0131k olu\u015fturdu\u011funu a\u00e7\u0131mlar. (Bkz. SNB 40)<\/p>\n

De\u011finilmesi gereken s\u0131radaki \u015fey; Blanchot i\u00e7in \u00f6zel bir \u00f6nemi olan, Hegel\u2019in bireysel ile eser aras\u0131ndaki ili\u015fkinin totolojik do\u011fas\u0131n\u0131 ele ald\u0131\u011f\u0131, G\u00f6r\u00fcng\u00fcbilimden\u2019den al\u0131nan belli bir k\u0131s\u0131md\u0131r. Yaz\u0131n ve \u00d6l\u00fcm Hakk\u0131\u2019nda (GO 21-62), Blanchot, Hegel\u2019in, kendini hareket vas\u0131tas\u0131yla ger\u00e7ekle\u015ftirmeye \u00e7al\u0131\u015fan bireyin \u00e7eli\u015fkisini ele al\u0131\u015f\u0131n\u0131n bir incelemesini, \u00f6zellikle yazman\u0131n \u00e7eli\u015fkisi vurgusuyla, verir. (37)<\/p>\n

Blanchot\u2019ya g\u00f6re, bu durum, \u00e7al\u0131\u015fman\u0131n s\u00fcreksizli\u011fini oldu\u011fu kadar, onun (yarat\u0131c\u0131s\u0131na dair) kayna\u011f\u0131 ile birlikte, eseri tan\u0131mlaman\u0131n imkans\u0131zl\u0131\u011f\u0131n\u0131 ve bunun tersini ele al\u0131r. Hegel durumun gerektirdi\u011fi do\u011fal \u00e7eli\u015fkiyi tan\u0131sa da, Blanchot, yine de, \u201cbir kar\u015f\u0131sav\u0131n bu aldat\u0131c\u0131 g\u00f6r\u00fcn\u00fc\u015f\u00fcn\u00fcn\u201d \u00e7\u00f6z\u00fclebilir oldu\u011fu savunur. (38) Hegel\u2019in kendi tan\u0131mlar\u0131ndan yararlanan Blanchot, \u00e7eli\u015fki yeni bir bi\u00e7imde her bir yeni eser i\u00e7in ba\u015f g\u00f6sterirken, hi\u00e7bir Son\u2019un elde edilemeyece\u011fini a\u00e7\u0131klar. (39) Blanchot i\u00e7in, Hegel\u2019in bireysel \u00f6zbilin\u00e7 tasviri bir \u201cHi\u00e7bir \u015eeye do\u011fru \u00e7al\u0131\u015fan Hi\u00e7bir \u015eey\u201d olarak (40) bu tart\u0131\u015fma i\u00e7in \u00f6zel bir \u00f6neme sahiptir. Blanchot, Hegel\u2019in tasvir etti\u011fi, \u015fartlar\u0131n i\u00e7eri\u011fini g\u00f6stermeye devam eder. \u00d6zellikle, Blanchot, eser arac\u0131l\u0131\u011f\u0131yla, \u015fahs\u0131n mutlak olan herhangi bir fark\u0131ndal\u0131\u011f\u0131n\u0131n imkans\u0131zl\u0131\u011f\u0131na vurgu yapar, \u00e7\u00fcnk\u00fc eser kendi kamusal varl\u0131\u011f\u0131n\u0131n g\u00fcn \u0131\u015f\u0131\u011f\u0131na olan mu\u011flak ba\u015flang\u0131\u00e7lar\u0131n\u0131n kapal\u0131 g\u00f6r\u00fcn\u00fcm\u00fcnde yok olur. Yazar olmak i\u00e7in, bir birey, zaman\u0131n herhangi bir verili u\u011fra\u011f\u0131nda, kalemi ka\u011f\u0131da vermek ve kendini s\u00f6zc\u00fcklere teslim etmek zorundad\u0131r. Fakat, hala bir yazar de\u011fildir ki\u015fi, zira onun kamusal toplum taraf\u0131ndan kabul\u00fcn\u00fc bekleyen s\u00f6zc\u00fckleri varl\u0131k ifade etmez. Yay\u0131m haline d\u00f6n\u00fc\u015f\u00fcmde, eser, oradan \u201ctarihin ak\u0131\u015f\u0131na girer.\u201d (GO 28) Blanchot, eserin bir \u2018ger\u00e7eklik\u2019 oldu\u011funun, \u00e7\u00fcnk\u00fc onun zamanda \u00e7\u00f6z\u00fcld\u00fc\u011f\u00fcn\u00fcn (a\u00e7\u0131ld\u0131\u011f\u0131n\u0131n) fark\u0131ndad\u0131r: konu\u015fman\u0131n tarihi, eserin de\u011ferini \u00e7\u0131kard\u0131\u011f\u0131 \u015feyin i\u00e7erisinde bir ba\u011flam sa\u011flar. Yine de, eserin kaybolu\u015fu ger\u00e7e\u011finde kendi fark\u0131ndal\u0131\u011f\u0131n\u0131n ko\u015fulu olarak kalan yazman\u0131n esas \u00e7eli\u015fkisinin, Blanchot i\u00e7in, hi\u00e7bir zaman \u00fcstesinden gelinemez. Eser, esas itibariyle, bireyin d\u0131\u015f\u0131nda v\u00fccut bulur: eserin kavrand\u0131\u011f\u0131 harekette yazar, yarat\u0131c\u0131 (yazan olarak) \u015fahsiyet olarak, kaybolur. Eser, yazan ki\u015finin bilin\u00e7li \u00e7abalar\u0131n\u0131n bo\u015fa \u00e7\u0131kar\u0131ld\u0131\u011f\u0131 \u201cdirimsel bir rastlant\u0131sall\u0131\u011fa\u201d dayan\u0131r. (GO 28) Kabul edilemez bir bi\u00e7imde, eserin yazar\u0131n \u00f6l\u00fcm\u00fcn\u00fcn kar\u015f\u0131s\u0131nda belirme ile olan d\u00f6n\u00fc\u015f\u00fcm hareketi kendi kayna\u011f\u0131n\u0131 yazar\u0131n kendi olumsuzlama g\u00fcc\u00fc i\u00e7erisinde bulur. (GO 28) Yazar ve eser aras\u0131ndaki ili\u015fki g\u00f6r\u00fcnme ve kaybolman\u0131n sonsuz bir tekrarlamas\u0131n\u0131 gerektirir: \u00e7eli\u015fki eseri bizzat onun s\u00fcrekli olu\u015funun (becoming) i\u00e7erisinde var eder. (41)<\/p>\n

Blanchot i\u00e7in, zamanda eserin ara ara g\u00f6z \u00fcn\u00fcne serilmesi ile olu\u015fun \u00e7eli\u015fik gidi\u015fat\u0131 kendi yinelenmesini \u00fcretir; bir hareket ki \u201cher \u015fey yeniden hi\u00e7bir \u015feyden ba\u015flar\u201d (GO 24). Blanchot, b\u00f6ylelikle, zamanda var olan eser i\u00e7in bir k\u00f6ken tesis etmenin imkans\u0131zl\u0131\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a belirtir. Bu d\u00f6nen zamansall\u0131k i\u00e7erisinde, eserin \u015fekli, ge\u00e7mi\u015fte yaz\u0131lan\u0131n varl\u0131\u011f\u0131 her bir ve b\u00fct\u00fcn okumayla silinsin diye, mecburen de\u011fi\u015ftirilir.<\/p>\n

Blanchot\u2019da, \u00e7eli\u015fkinin yinelenmesine, bir sona ermeden daha b\u00fcy\u00fck bir \u00f6nem atfedildi\u011fi yola de\u011findikten sonra, \u015fimdi Blanchot\u2019nun Hegel diyalekti\u011finden nas\u0131l \u00fcst\u00fcn oldu\u011fu g\u00f6sterilmelidir. Hegel ve Blanchot\u2019daki yans\u0131ma modellerinin kar\u015f\u0131la\u015ft\u0131rmas\u0131nda oldu\u011fu kadar her ikisinin kendi \u00f6zg\u00fcn olumsuzluk kavramlar\u0131nda da, Blanchot\u2019nun poetikas\u0131n\u0131n, Hegel diyalekti\u011finin alan\u0131 i\u00e7erisinde form\u00fcle edildi\u011fi gibi, bilincin s\u0131n\u0131rlar\u0131n\u0131 etkin bir \u015fekilde geni\u015fletti\u011fi yol, anlat\u0131lacakt\u0131r.<\/p>\n

Hegelci diyalekti\u011fin ard\u0131l u\u011fraklar\u0131, \u00f6z-d\u00fc\u015f\u00fcn\u00fcmsel \u00f6zbilin\u00e7 yoluyla, a\u00e7\u0131mlan\u0131r ve muhafaza edilir. Olumsuzlama, burada, \u00f6z-yans\u0131ma kipinin bir zamansall\u0131\u011f\u0131na neden olan, etkin bir s\u00fcre\u00e7tir. Hegel, yans\u0131man\u0131n diyalektik s\u00fcrecinin yaln\u0131z, basit bir suretle, \u00f6tekinin olumsuzlamas\u0131n\u0131 de\u011fil, ayn\u0131 zamanda bilin\u00e7 i\u00e7inde bu olumsuzlanm\u0131\u015f \u00f6tekiyi de kapsad\u0131\u011f\u0131n\u0131 a\u00e7\u0131klar. Bu sonu\u00e7 a\u00e7\u0131s\u0131ndan, diyalektik yans\u0131ma olumsuzlaman\u0131n olumsuzlanmas\u0131 form\u00fcl\u00fcne kar\u015f\u0131l\u0131k d\u00fc\u015fer ve bir onama ile sonu\u00e7lan\u0131r.<\/p>\n

Hegel, bilincin kendini kendisine bir birlik olarak takdim etti\u011fi yans\u0131t\u0131c\u0131 s\u00fcrecin, \u00e7o\u011fulla\u015ft\u0131ran ve d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc bir s\u00fcre\u00e7 oldu\u011funu g\u00f6sterir. Hegel\u2019in yans\u0131ma ve \u00e7o\u011fulluk \u00fczerine olan tezi, kimli\u011fin bir modeli olarak yans\u0131ma kavram\u0131n\u0131n bir ele\u015ftirisini sunar. (42) Yans\u0131man\u0131n i\u00e7ine sokulmu\u015f olumsuzlaman\u0131n olumsuzlamas\u0131 anlam\u0131n \u201cmutlak bir \u00e7o\u011fullu\u011fu\u201d ile sonu\u00e7lan\u0131r: bir \u201c\u00e7oklu (diferensiyellenebilir) \u00f6tekilik.\u201d Mutlak Tinin b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7erisinde, d\u00fc\u015f\u00fcnce s\u0131n\u0131rs\u0131z ve \u00e7o\u011fulla\u015ft\u0131ran hareketini s\u00fcrd\u00fcr\u00fcr: yeni ger\u00e7ekler g\u00f6r\u00fcnmeye ve g\u00f6zden kaybolmaya devam etmektedir, lakin hi\u00e7bir \u015fey \u00f6zbilincin mutlak ger\u00e7e\u011finden bask\u0131n \u00e7\u0131kmaz.<\/p>\n

Blanchot\u2019da, \u2018yans\u0131ma\u2019, kar\u015f\u0131l\u0131kl\u0131 konu\u015fman\u0131n i\u00e7erisindeki \u2018yank\u0131ma\u2019 ba\u011flam\u0131nda yeniden form\u00fcle edilir. (43) Kar\u015f\u0131l\u0131kl\u0131 konu\u015fman\u0131n metaforu bu \u2018ikiye katlamay\u0131\u2019 i\u015fin i\u00e7erisine sokar ve \u2018indirgenemez bir \u00e7o\u011fulluk\u2019 olarak s\u00f6ylevi kapsar. Konu\u015fmak, \u2018\u00f6zgecili\u011fi\u2026 onlar\u0131n indirgenemez fark\u0131nda aramakt\u0131r\u2019 (IC 82). \u00c7o\u011ful bir s\u00f6ylev fark vas\u0131tas\u0131yla kesintiyi gerektirir. Bekleyi\u015f Unutu\u015f, bu kar\u015f\u0131l\u0131kl\u0131 konu\u015fma bi\u00e7iminden istifade eder. Kesintinin bir i\u015flevi olarak par\u00e7alama ve da\u011f\u0131tma hikayedeki (r\u00e9cit) \u00e7ok-katmanl\u0131l\u0131\u011f\u0131n bir ba\u015fka kayna\u011f\u0131d\u0131r. Hegel\u2019de yans\u0131ma, \u00f6z-d\u00fc\u015f\u00fcn\u00fcmsellik bi\u00e7imini alan bilincin kendi b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc do\u011frulamak i\u00e7in i\u015fler. (44) Blanchot\u2019da \u00f6z-d\u00fc\u015f\u00fcn\u00fcmsel, bunun yerine, dilin \u00f6z-sorgulamas\u0131 bi\u00e7imini al\u0131r: dili \u00e7o\u011fullu\u011fa ve D\u0131\u015far\u0131ya a\u00e7an ve ayr\u0131ca \u201columsuzlanman\u0131n olumsuzlanmas\u0131n\u0131\u201d i\u00e7eren bir s\u00fcre\u00e7. Blanchot, Yaz\u0131n ve \u00d6l\u00fcm Hakk\u0131 adl\u0131 denemesinde, yans\u0131ma sorununa de\u011finir: \u201cGelin, edebiyat\u0131n, edebiyat\u0131n bir soru oldu\u011fu anda ba\u015flad\u0131\u011f\u0131n\u0131 varsayal\u0131m\u201d (GO 21). Bu fikir, ele\u015ftirel bir bi\u00e7imde, Hegel\u2019in s\u00f6ylevin \u00fcretimi i\u00e7in \u00f6z-fark\u0131ndal\u0131\u011f\u0131n gereklili\u011fini g\u00f6sterdi\u011fi \u00f6zbilin\u00e7 \u00fczerine olan tezinden bahseder. B\u00f6ylece ifade edildi\u011finden, bu fikir, k\u0131r\u0131lman\u0131n can al\u0131c\u0131 bir an\u0131na ve bilgi sisteminin zamansall\u0131\u011f\u0131n\u0131n d\u0131\u015far\u0131s\u0131nda ortaya \u00e7\u0131kan olarak, edebiyat\u0131n prati\u011fe ile s\u00f6ylevin tarihi aras\u0131ndaki b\u00f6l\u00fcmlenmeye i\u015faret eder. Blanchot\u2019ya g\u00f6re, edebiyat nedir? sorusu, muhtemelen edebiyat olabilecek ve bir a\u00e7\u0131klama merak\u0131 olmadan kendi i\u00e7re takdir edildi\u011fi t\u00fcm sorular i\u00e7erisinde \u00f6nem ta\u015f\u0131r. Kendini ar\u0131 soru sormaya teslim etti\u011fi andad\u0131r ki, dil, kendini aramay\u0131 b\u0131rak\u0131r. Yans\u0131ma, \u00f6yleyse, kimli\u011fi \u00f6zselle\u015ftirmeye olan iste\u011fini kaybeder ve tamamen edilgen bir hareket olur.<\/p>\n

Bunun gibi, Hegel\u2019de de, Tin b\u00f6ylesi bir \u00f6zg\u00fcrl\u00fc\u011f\u00fc, kendi fark\u0131na kendi \u2018\u00f6z-hareketi\u2019 olarak vard\u0131\u011f\u0131 anda elde eder. Bununla birlikte, soru sorma yap\u0131s\u0131 \u00fczerine kurulu olmakla, Blanchot\u2019nun yans\u0131ma modeli, Hegel\u2019inkinin \u00f6tesinde, yans\u0131man\u0131n \u00f6zc\u00fc (essentialist) anlay\u0131\u015f\u0131n\u0131n daha esasl\u0131 bir ele\u015ftirisini \u00f6nerir. Edebiyat sorununun \u00fcstesinden gelinemez \u2013edebiyat kendini dilin \u00f6z-sorgusunun sapt\u0131r\u0131c\u0131 hareketinde devam ettirir. Edebiyata uyguland\u0131\u011f\u0131 haliyle yans\u0131tma modeli, dolamba\u00e7l\u0131 bir yolu kavramsal s\u00f6ylevin i\u00e7selle\u015ftirici etkinli\u011finden al\u0131p g\u00f6t\u00fcren kapasitesiyle bir dili ve onun sonun ba\u015flang\u0131ca yeniden yans\u0131d\u0131\u011f\u0131 yerde zamansal bir tamamlamaya ait olan temsilini tan\u0131mlar. Soru sorman\u0131n hayati i\u015flevi, Hegel diyalekti\u011finin i\u00e7erisinde s\u00fcrd\u00fcr\u00fclemez, fakat, i\u00e7inde ve bu suretle kullan\u0131lmaz hale getirilmi\u015f olanda ya da Hegel\u2019in totolojik yans\u0131ma modelini karakterize eden b\u00fct\u00fcnle\u015ftiren hareket taraf\u0131ndan yeri al\u0131nan\u0131n alt\u0131nda toplan\u0131r. S\u00f6ylevin sistemi, felsefede, belli bir s\u0131n\u0131rda olmaktan \u00e7ok, daima kendi s\u0131n\u0131rlar\u0131 i\u00e7erisinde sorgular. Tersine, edebiyat, kendiyle rekabet etme yetisine sahiptir ve rekabet arac\u0131l\u0131\u011f\u0131yla, kendinden bir \u2018u\u00e7u\u015f\u2019 edinir ve D\u0131\u015far\u0131y\u0131 arar.<\/p>\n

Blanchot ve Hegel\u2019in ikisinde de yans\u0131ma kavram\u0131, \u00f6zselle\u015ftiren bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 atar. Gene de, Blanchot\u2019nun, yans\u0131z (neutre), imkans\u0131z ve d\u0131\u015far\u0131 gibi edilgen dilin mecazlar\u0131 ile ili\u015fkisidir ki onun Hegel\u2019in diyalekti\u011fini a\u015fmas\u0131n\u0131 olanakl\u0131 k\u0131lar. D\u00fc\u015f\u00fcnce yap\u0131s\u0131n\u0131n d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc deneycilik \u00e7a\u011f\u0131ndan modernizm \u00e7a\u011f\u0131na kadar takip eden diyalektik, s\u00f6ylevin tarihinin bir a\u00e7\u0131klamas\u0131n\u0131 verir. Bu a\u00e7\u0131klamaya g\u00f6re olumsuz, \u201cg\u00f6r\u00fcn\u00fc\u015f\u00fcn \u00f6ze benzer oldu\u011fu yerde\u201d, \u00f6zbilin\u00e7 durumuna eri\u015fmeye \u00e7al\u0131\u015f\u0131r. (45) Mutlak Tin kendini \u00d6zbilin\u00e7 an\u0131nda edinilmi\u015f Mutlak Bilgi\u2019ye a\u00e7ar, bu noktada o, zaman\u0131n olu\u015funu kullan\u0131\u015fs\u0131z, ya da asl\u0131nda yeri al\u0131nm\u0131\u015f olarak ilan eder ki bundan sonra, kendini \u201czaman\u0131n \u00fczerinde\u201d sonsuz b\u00fct\u00fcnl\u00fck olarak adland\u0131ran muhafaza edilmi\u015f u\u011fraklar\u0131n kendi-a\u00e7\u0131m\u0131n\u0131 s\u00fcrekli tekrarlar. Fakat Blanchot, \u00f6zbilin\u00e7li haf\u0131zan\u0131n yap\u0131sal olarak g\u00f6m\u00fcl\u00fc formu taraf\u0131ndan dile kabul ettirilen s\u0131n\u0131rlar\u0131 reddeder; o modernist d\u00fc\u015f\u00fcnceyi a\u015fmay\u0131 istemektedir. Onun \u2018s\u0131n\u0131rs\u0131z\u2019 zaman g\u00f6r\u00fc\u015f\u00fc, diyalekti\u011fin totolojinin yap\u0131s\u0131 i\u00e7inde s\u0131n\u0131rland\u0131rd\u0131\u011f\u0131 zaman\u0131 bu yap\u0131dan kurtararak, Hegel taraf\u0131ndan kurulmu\u015f teolojinin ele\u015ftirisini daha da derinle\u015ftirir.<\/p>\n

Hegel\u2019de s\u00f6ylev \u00f6zbilincin b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fcn kendine g\u00f6r\u00fcn\u00fcm\u00fcne ba\u011fl\u0131 iken; Blanchot\u2019nun poetikas\u0131nda, bilin\u00e7 kendi par\u00e7alanm\u0131\u015f ontolojisinde ortaya \u00e7\u0131kar ve bundan haz duyar. (46) Blanchot, bilincin kendini \u00f6tekilikte kaybetmesine izin veren diyalekti\u011fin t\u00fcm gizil g\u00fcc\u00fcn\u00fc ke\u015ffeder. Blanchot, diyalekti\u011fin alt\u0131nda yatan\u0131n Hegel\u2019in diyalektikte kendini g\u00f6stermesine izin vermedi\u011fi bilin\u00e7siz alan oldu\u011funu g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kar\u0131r. Blanchot\u2019nun \u2018s\u0131n\u0131rs\u0131z\u2019 edebiyat alan\u0131 onun, anlamlaman\u0131n \u00f6n-gidimli bir bi\u00e7imine ili\u015fkin, b\u00fct\u00fcnle\u015ftirmeden ba\u011f\u0131ms\u0131z bir dil anlay\u0131\u015f\u0131na sahiptir. Onun sanatsal d\u00fczyaz\u0131s\u0131n\u0131n belirsiz karakteri b\u00f6yle bir temsil olunmayan\u0131n d\u00fczeninin alan\u0131n\u0131 yaratmaya hizmet eder. Blanchot \u015f\u00f6yle yazar: \u201cYazmak zaman\u0131n yoklu\u011funun cazibesine kap\u0131lmakt\u0131r.\u201d (SL 30). Blanchot kesin bir \u015fekilde \u00f6l\u00fcme h\u00fckmetmeye y\u00f6nelik felsefi \u00e7abay\u0131 su\u00e7larken, gene ayn\u0131 \u015fekilde, dilin zamanla bir ustal\u0131\u011fa ula\u015faca\u011f\u0131 d\u00fc\u015f\u00fcncesini de ele\u015ftirir. (47) Bekleyi\u015f Unutu\u015f\u2019ta g\u00f6sterildi\u011fi gibi, Blanchot\u2019nun s\u00f6zde anlat\u0131c\u0131lar\u0131, yan\u0131lsamalar\u0131, onlar\u0131n \u00e7izgisel olmayan zincirleme b\u00f6l\u00fcmsel temsiliyle kovar. Hegel\u2019de, d\u00f6n\u00fc\u015f\u00fcm\u00fcn kayna\u011f\u0131 olarak harekete son derece \u00f6nem verilirken, Blanchot\u2019da olumsuzun \u00e7abas\u0131 sona erer. Olumsuzlama edilgen bir i\u015flev edinir: Olumsuz yans\u0131zla\u015ft\u0131r\u0131l\u0131r. Blanchot\u2019nun poetikas\u0131 \u201columsuzlaman\u0131n olmad\u0131\u011f\u0131, karar\u0131n olmad\u0131\u011f\u0131 bir zaman\u201da tutunur ki bu bak\u0131mdan biricik hareket, onun bir ba\u015flang\u0131c\u0131n yoklu\u011funa olan bir geri d\u00f6n\u00fc\u015f\u00fcd\u00fcr. (48) Hegel\u2019de bilin\u00e7 kendi \u00f6z-ger\u00e7ekle\u015fmesine do\u011fru etkin bir yol olu\u015fturur. Blanchot, bilincin \u00f6zbilince eri\u015fti\u011fi ve a\u00e7\u0131lm\u0131\u015f alana girdi\u011fi ve yine de, bilincin kendini daha fazla aramad\u0131\u011f\u0131 yerde diyalektik\u00e7e ke\u015ffedilmemi\u015f b\u0131rak\u0131lan bilincin hareketinin \u00f6tesindeki an\u0131 takip eder. Bundand\u0131r ki, Blanchot, \u201czamans\u0131zl\u0131\u011f\u0131n zaman\u0131n\u0131n diyalektik olmad\u0131\u011f\u0131n\u0131\u201d s\u00f6yler (SL 30).<\/p>\n

Bekleyi\u015f Unutu\u015f, yazar\u0131n eserle olan ili\u015fkisini, bir \u201c\u00e7ifte bak\u0131\u015f\u0131ms\u0131zl\u0131k\u201d olarak II ile Elle\u2019nin ili\u015fkisi arac\u0131l\u0131\u011f\u0131yla, bir mutlak yabanc\u0131la\u015fma olarak sembolize eder (IC 70-1). Yazar ile eserin \u2018yabanc\u0131l\u0131k\u2019 ili\u015fkisi, onlar\u0131 bir \u2018sonsuz ayr\u0131lma\u2019 ili\u015fkisinde devam ettiren bir \u2018saf aral\u0131k\u2019 kesintisinden ac\u0131 \u00e7ekmektedir. Bir birlik ili\u015fkisinin olanaks\u0131zl\u0131\u011f\u0131 ve e\u015fit kar\u015f\u0131l\u0131kl\u0131l\u0131k, Blanchot\u2019da, \u201colu\u015fun bir kesintisi\u201d olarak form\u00fcle edilir (IC 69). Bu ili\u015fki \u201c\u00fc\u00e7\u00fcnc\u00fc t\u00fcr\u201de aittir ve kendi ve \u00f6tekinin metafiziksel ili\u015fkisine ve onun \u00f6teki olarak kendine, dilin bir deneyimi olarak yazman\u0131n fark\u0131n \u00e7atla\u011f\u0131n\u0131n e\u015fanl\u0131l\u0131\u011fa tan\u0131\u015ft\u0131r\u0131lmas\u0131yla ortam oldu\u011fu yerde, bir e\u011fretileme olarak hizmet eder. (49) II ve Elle bir yazma ili\u015fkisine sokulmu\u015ftur: II, Elle\u2019den ona ne yazaca\u011f\u0131n\u0131 dikte etmesini ister. Buna ra\u011fmen, Elle\u2019nin ne s\u00f6yledi\u011fi ile II\u2019n\u0131n ne yazd\u0131\u011f\u0131 aras\u0131nda esasl\u0131 bir ayr\u0131lma vard\u0131r: tekrarlama, dilin bir kipi olarak fark taraf\u0131ndan b\u00f6l\u00fcn\u00fcr. (50) Buna uygun olarak, Blanchot\u2019nun kar\u015f\u0131l\u0131kl\u0131 konu\u015fma (diyalog) modeli, konu\u015fmac\u0131lar aras\u0131ndaki (interlocutours) herhangi bir dolays\u0131z bi\u00e7imi kabul etmez. \u00d6teki olan b\u00fct\u00fcn\u00fcyle \u00f6teki olarak kal\u0131r ve \u201cona dair \u2018ben\u2019in ne s\u00f6yledi\u011fine indirgenemez.\u201d (IC 55) Elle\u2019nin konu\u015fmas\u0131, s\u00f6ylevin bi\u00e7imine indirgenebilirdir ve d\u0131\u015far\u0131da kal\u0131r, ya da II\u2019n\u0131n yazd\u0131\u011f\u0131n\u0131n fazlas\u0131d\u0131r. Elle, onlar\u0131n ili\u015fkisinde, D\u0131\u015far\u0131\u2019n\u0131n gezene\u011fi olarak i\u015fler: \u201ckonu\u015fmada, d\u0131\u015far\u0131s\u0131d\u0131r ki konu\u015fmaya sebep veren i\u00e7inde konu\u015fur ve bana konu\u015fmam i\u00e7in izin verir.\u201d (51) Blanchot\u2019da yazma; d\u00fc\u015f\u00fcnce olarak kendi-g\u00f6r\u00fcn\u00fcrl\u00fc\u011f\u00fcn\u00fc (self-presentification) daima a\u015fan dilde, anlam\u0131n kendindenli\u011fi olarak temsil edilmez; yazma, fark\u0131n veya \u00f6tekili\u011fin alan\u0131na aittir: D\u0131\u015far\u0131s\u0131.<\/p>\n

II ile Elle aras\u0131ndaki indirgenemez ili\u015fkisinin dinami\u011fi, kendi ve \u00f6teki aras\u0131ndaki \u00e7itt tarafl\u0131 ili\u015fki gibi, bir uzakl\u0131k olarak yak\u0131nl\u0131\u011f\u0131n yap\u0131s\u0131 i\u00e7inde kar\u015f\u0131l\u0131kl\u0131 olarak, ayr\u0131mla\u015ft\u0131r\u0131c\u0131 bir yakla\u015f\u0131mla temsil edilebilir… Blanchot\u2019da b\u00f6ylesi bir mutlak kay\u0131ts\u0131zla\u015ft\u0131rma ili\u015fkisi yans\u0131zl\u0131\u011f\u0131n karakterini temsil eder. (52) Yine de, yans\u0131z\u0131n Blanchot\u2019daki tan\u0131m\u0131, fark\u0131n indirgemesini ve e\u015fitsizli\u011fi t\u00fcm anlamlar\u0131yla reddeder: \u201cyans\u0131z ortadan kald\u0131rmaz, bu \u00e7ifte-i\u015faretli sonsuzlu\u011fu yans\u0131zla\u015ft\u0131rmaz, fakat onu bir belirsizlik olarak b\u0131rak\u0131r. (IC 75) Yans\u0131z, politik bir anlamda de\u011fil fakat \u2018\u00e7ifte\u2019nin anlam\u0131nda, \u2018s\u0131ras\u0131zl\u0131\u011f\u0131n anlam\u0131\u2019n\u0131 y\u00fcklenir ya da birinin di\u011feri ile ili\u015fkisinden do\u011fan belirtilme alan\u0131n\u0131 karakterize eden \u2018bak\u0131\u015f\u0131ms\u0131zl\u0131\u011f\u0131\u2019 katlar. Yans\u0131z, \u201ckar\u015f\u0131l\u0131ks\u0131zl\u0131\u011f\u0131n yeniden \u00e7iftlenmesi\u2019ni gerektirir. (IC 70) Bu tan\u0131m, tan\u0131t\u0131lm\u0131\u015f varl\u0131\u011f\u0131n yerinden \u00e7\u0131kar\u0131lma hareketini kendi kendini a\u00e7\u0131klaman\u0131n \u00e7ifte bak\u0131\u015f\u0131ms\u0131zl\u0131\u011f\u0131na dahil eder. Bekleyi\u015f Unutu\u015f\u2019ta, ki\u015fisel olmayan zamirler II (bay) ve Elle (bayan), kendi varl\u0131\u011f\u0131n\u0131n gezene\u011fi olarak konu\u015fan \u00f6zneyi yerinden \u00e7\u0131karmak i\u00e7in i\u015flerler. (53) Dahas\u0131, \u015fimdiki zaman\u0131n kendisi yerinden edilir ve orada merkezi olmayan bir dil belirir, etkin olarak konu\u015fmayan fakat basit bir \u015fekilde \u201colu\u015fun ar\u0131 edilgenli\u011finde\u201d i\u00e7erisinde olan bir dil\u2026 (SL 27) Neutre (yans\u0131z), bir dile \u00e7izer ki bu temsilden \u2018mesafesiz bir mesafede\u2019 durur. Buna g\u00f6re; neutre, ger\u00e7ek gibi, temsil edilemeyene tekab\u00fcl eder ve o \u201csomutla\u015ft\u0131r\u0131lamaz\u201d. (SS 220) Neutre ar\u0131 farkt\u0131r.<\/p>\n

Yazma arac\u0131l\u0131\u011f\u0131yla dil, \u201cbenle kelimeyi birle\u015ftiren ba\u011f\u0131 koparmaya\u201d muktedirdir. (SL 26) Yaz\u0131l\u0131 metin kendini aral\u0131ks\u0131z olarak, kendi yazar\u0131n\u0131 olumsuzlayarak, tam olarak yeniden yarat\u0131r. Blanchot\u2019nun recit\u2019leri b\u00f6yle bir \u00f6z-olumsuzlamaya ba\u011flan\u0131r; \u015f\u00f6yle ki, \u201cyazman\u0131n \u00f6z\u00fcn\u00fcn korunmas\u0131na boyun e\u011fen yazar \u2018ben\u2019 deme g\u00fcc\u00fcn\u00fc kaybeder\u2026 ve \u00f6tekine de \u2018ben\u2019 dedirtme g\u00fcc\u00fcn\u00fc kaybeder b\u00f6ylelikle.\u201d (SL 27) Hegel\u2019in diyalekti\u011finde, bahsi ge\u00e7en \u2018ben\u2019 zamansall\u0131k taraf\u0131ndan yerinden \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r: O, eskiden olan bir \u2018\u015eimdi\u2019dir ve bundan dolay\u0131 d\u0131\u015far\u0131daki olu\u015ftur. Hegel\u2019deki \u2018ben\u2019 ar\u0131 bir \u2018ben\u2019dir: o ar\u0131 bir \u2018Bu\u2019dur, Blanchot\u2019nun yans\u0131z il\u2019i (erkek\/o) kadar bo\u015f evrensel bir i\u015faret\u2026 (54) Blanchot\u2019da yans\u0131z, ele\u015ftirinin, apolitik olarak ya da politikayla \u2018dolayl\u0131 bir ili\u015fkisi\u2019 olan edebiyattaki de\u011ferini ifade eder. Bu, edebi ele\u015ftirinin hi\u00e7bir politik de\u011fer ta\u015f\u0131mad\u0131\u011f\u0131n\u0131 s\u00f6ylemek de\u011fildir, tam tersinde, Blanchot\u2019nun eseri politik olanla yo\u011fun bir ili\u015fkiyi temsil eder. Politik olanla edebi olan\u0131n i\u00e7 i\u00e7e girdi\u011fi bi\u00e7imin teolojik olmad\u0131\u011f\u0131n\u0131 ve \u00f6zel tarihi ara\u00e7lara ve maksatlara indirgenemeyece\u011fini s\u00f6ylemek yerinde olacakt\u0131r. Edebiyat sorgulaman\u0131n g\u00fcc\u00fcn\u00fc ta\u015f\u0131r, fakat -edebiyat olarak kalmak i\u00e7in zorunlu olarak- bu g\u00fcc\u00fc zor kullanman\u0131n bir ayg\u0131t\u0131 olarak kullanmaz. Bu anlamda yazma, bir ge\u00e7i\u015fsizliktir ve kendi olu\u015funun aral\u0131ks\u0131z sorgusunda b\u00f6ylece kal\u0131r. (Bkz. WD 78)<\/p>\n

Sonu\u00e7 olarak, Blanchot\u2019nun aporetik bir zamansall\u0131k modeli Hegelci diyalekti\u011fin ak\u0131\u015f\u0131n\u0131 bozar ve b\u00f6ylece kavramsal ve temsili d\u00fc\u015f\u00fcnceyle ba\u011fda\u015fm\u0131\u015f mutlak de\u011fer ile \u00e7at\u0131\u015f\u0131r. Yeniden yazma \u2018eksantrik\u2019 bir geri d\u00f6n\u00fc\u015f tesis eder ve birle\u015ftirici bir konu\u015fma olas\u0131l\u0131\u011f\u0131n\u0131 reddeder. Bekleyi\u015f Unutu\u015f, ge\u00e7mi\u015fle gelecek aras\u0131nda bir sal\u0131n\u0131m s\u00fcreci olarak anlam\u0131n belirmesini sembolize eder. Yazmada, zaman\u0131n ar\u0131 formu ask\u0131dad\u0131r ve zaman\u0131n bu yoklu\u011funda a\u015fk\u0131n olarak g\u00f6sterilen, s\u0131n\u0131rs\u0131z bir bi\u00e7imde, bir erteleme (bekleme) durumunda s\u00fcrd\u00fcr\u00fcl\u00fcr. G\u00f6sterilen, hen\u00fcz olan bir ge\u00e7mi\u015f sunumu gibi, zamansall\u0131kta yap\u0131lan\u0131r. Belirtilen kendini, \u00f6z-d\u00fc\u015f\u00fcn\u00fcmsel olu\u015ftan \u00f6z-silinme vas\u0131tas\u0131yla \u00e7o\u011fulla\u015ft\u0131r\u0131r: olumsuzlanman\u0131n olumsuzlanmas\u0131. Blanchot\u2019da ne biri ne de di\u011feri olan, diyalektik olmayan yans\u0131zl\u0131k yazmadaki bu \u00e7o\u011fulla\u015ft\u0131ran olumsuzlamaya (unutmaya) h\u00fckmeder. Bu, olumsuzlaman\u0131n ortadan kald\u0131rma olmad\u0131\u011f\u0131, asl\u0131nda \u00f6tekili\u011fin kabul\u00fc oldu\u011fu yerde \u00f6zele\u015ftiri dilinin saf edilgenli\u011fidir.<\/p>\n

\u00c7eviri: Selin Turan<\/p>\n

NOTLAR<\/p>\n

1-) \u201cInterior Eight\u201d, Lacan\u2019n\u0131n \u00f6znenin topolojisinin diyagrama ili\u015fkin modeli i\u015fini g\u00f6r\u00fcr. Bak\u0131n\u0131z, Jacques Lacan, The Four Fundamental Concepts of Psychoanalysis ed. Jacques-Alain Miller, \u00e7ev. Alan Sheridan (New York, London: Tavistock \/Routledge, 1981) s. 156. Lacan bunu \u201cd\u0131\u015far\u0131s\u0131 i\u00e7erisini s\u00fcrd\u00fcren\u201d \u201cMoebius Y\u00fczeyi\u201dne sahip olan olarak tan\u0131ml\u0131yor. Diyagram (s. 156) s\u0131n\u0131rs\u0131zl\u0131\u011f\u0131n yap\u0131s\u0131n\u0131 resmeder; \u015f\u00f6yle ki, onun belli bir ba\u015flang\u0131\u00e7 noktas\u0131 ya da sonu yoktur. Bu, Lacan\u2019da, \u201ckendi \u00fczerine d\u00f6nd\u00fcr\u00fclm\u00fc\u015f\u201d bilince dair, kendi \u00fczerine d\u00fc\u015f\u00fcnmenin modelidir.
2-) Buna uygun olarak Blanchot The Infinite Conversation\u2019da \u015f\u00f6yle yazar: \u201c(bu seyrek konu\u015fma), daima dolamba\u00e7l\u0131y\u0131 hat\u0131rlat\u0131r, ve bundand\u0131r bizi g\u00f6r\u00fcn\u00fcr ile g\u00f6r\u00fcnmez aras\u0131nda ya da bu ikisinin bu y\u00fcz\u00fcnde ask\u0131daym\u0131\u015f\u0131z gibi tutar.\u201d (IC 31)
3-) Jacques Derrida, Of Grammatology (Yaz\u0131bilime Dair), \u00e7ev. Gayatri Chakravorty, Spivak (Baltimore: Johns Hopkins University Pres, 1974) s. 71. the Space of Literature\u2019da Blanchot, yaz\u0131l\u0131 eserden ayr\u0131lamayan zaman\u0131 \u00f6l\u00fcmle ba\u011fda\u015ft\u0131r\u0131r: \u201cbu bo\u015f, \u00f6l\u00fc zaman \u00f6l\u00fcm\u00fcn mevcut oldu\u011fu ger\u00e7ek bir zaman\u2014\u00f6l\u00fcm olan ama \u00f6l\u00fcm\u00fcn olu\u015funu bitirmedi\u011fi bir zaman\u2026 \u00d6l\u00fc \u015fimdiki zaman herhangi bir varl\u0131\u011f\u0131 ger\u00e7ek k\u0131lman\u0131n imkans\u0131zl\u0131\u011f\u0131d\u0131r.\u201d (SL 31)
4-) Blanchot, The Step Not Beyond\u2019 da, \u201cYazma, yazma iste\u011fi, yok lehine ne varl\u0131kla m\u00fccadele eder, ne de onun i\u00e7in onu muhafaza edermi\u015f ya da onla ileti\u015fime girermi\u015f gibi davran\u0131r.\u201d der. (SNB 32)
5-) G\u00f6nderme burada Hegel\u2019in \u00fcnl\u00fc s\u00f6z\u00fcne yap\u0131l\u0131r: \u201cTin\u2019 in hayat\u0131 \u00f6l\u00fcmden ka\u00e7\u0131nan hayat de\u011fildir ve Tin \u00f6l\u00fcme dayanaca\u011f\u0131na ve kendini \u00f6l\u00fcm i\u00e7inde devam ettirece\u011fine, y\u0131k\u0131m sayesinde dokunulmaz tutar.\u201d Bak\u0131n\u0131z Georg Wilhelm Friedrich Hegel, Phenomology of Spirit, \u00e7ev. A. V. Miller (Oxford, New York, Toronto, Melbourne: Oxford University Pres, 1977) s. 19.
6-) Olumsuzluk kavram\u0131 G\u00f6r\u00fcng\u00fcbilim\u2019in t\u00fcm metni boyunca geli\u015ftirilse de, \u201cDuygu Pekinli\u011fi\u201dne dair olan k\u0131s\u0131mdan yap\u0131lan al\u0131nt\u0131, bu makalenin ama\u00e7lar\u0131 i\u00e7in hususi bir \u00f6nemdedir; \u015f\u00f6yle ki, bu al\u0131nt\u0131 \u00f6zellikle dille, \u015eimdi kelimesinin i\u015fleminin bir \u00e7\u00f6z\u00fcmlemesi arac\u0131l\u0131\u011f\u0131yla, ili\u015fkili olan zaman\u0131n i\u015fleyi\u015fine g\u00f6nderme yapmaktad\u0131r. Hegel\u2019e ba\u015fvurunuz, Phenomology of Spirit, s. 58-66.
7-) Hegel, Phenomenology of Spirit, s. 60.
\ud83d\ude0e Hegel, Phenomenology of Spirit, s. 60: \u201cGece olan \u015fimdi saklan\u0131r, e.d. ne olarak bildirildi ise o olarak, varolan bir \u015fey olarak ele al\u0131n\u0131r; ama kendini var olmayan bir \u015fey olarak tan\u0131tlar. \u015eimdi hi\u00e7 ku\u015fkusuz kendini saklar, ama Gece olmayan bir \u015fey olarak; benzer olarak, \u2018\u015eimdi\u2019 kendini \u015fimdi olan G\u00fcnd\u00fcz kar\u015f\u0131s\u0131nda G\u00fcnd\u00fcz de olmayan bir \u015fey olarak, ya da genelde bir olumsuz olarak saklar. Bu kendini saklayan \u015eimdi \u00f6yleyse dolays\u0131z de\u011fil ama dolayl\u0131 bir \u015eimdidir; \u00e7\u00fcnk\u00fc s\u00fcren ve kendini saklayan bir \u015fimdi olarak, ba\u015fka bir \u015feyin, G\u00fcnd\u00fcz ve Gecenin olmamas\u0131 yoluyla belirlenir. B\u00f6yle belirlendi\u011finde hen\u00fcz t\u0131pk\u0131 \u00f6nceki denli yal\u0131n olarak \u015eimdidir ve bu yal\u0131nl\u0131kta onda olan bitene kar\u015f\u0131 ilgisizdir; Gece ve G\u00fcnd\u00fcz onun varl\u0131\u011f\u0131 olmasalar da, o gene de G\u00fcnd\u00fcz ve Gecedir; bu ba\u015fkal\u0131\u011f\u0131ndan hi\u00e7bir \u015fekilde etkilenmez. B\u00f6yle yal\u0131n bir \u015fey, ki olumsuzlama yoluyla vard\u0131r, ki ne Bu ne de \u015eudur, bir bu-olmayan, ve e\u015fitsizlikle Bu oldu\u011fu denli de \u015eu oland\u0131r \u2013, b\u00f6yle bir \u015feye bir Evrensel deriz\u201d (G. W. F. Hegel, Tinin G\u00f6r\u00fcng\u00fcbilimi, \u00e7ev. Aziz Yard\u0131ml\u0131, \u0130dea Yay\u0131nlar\u0131, \u0130stanbul, 2004) s. 79
9-) Hegel, Phenomenology of Spirit, s. 60.
10-) Hegel, Phenomenology of Spirit, s. 63.
11-) Bak\u0131n\u0131z Hegel, Phenomenology of Spirit, s. 63: \u201c\u015eimdi bize g\u00f6sterildi\u011finde olmu\u015f bir \u015eimdidir, ve bu onun ger\u00e7ekli\u011fidir; o, varl\u0131\u011f\u0131n ger\u00e7ekli\u011fini ta\u015f\u0131maz. Gene de olmu\u015f olmas\u0131 ger\u00e7ektir. Ama olmu\u015f olan ise ger\u00e7ekte var olan de\u011fildir; yoktur, ve ilgilenmekte oldu\u011fumuz ise varl\u0131k idi.\u201d (G. W. F. Hegel, Tinin G\u00f6r\u00fcng\u00fcbilimi, \u00e7ev. Aziz Yard\u0131ml\u0131, \u0130dea Yay\u0131nlar\u0131, \u0130stanbul, 2004) s. 82
12-) Hegel, Phenomenology of Spirit, s. 26.
13-) Hegel, Phenomenology of Spirit, s.. 27.
14-) Bak\u0131n\u0131z Hegel, Phenomenology of Spirit, s. 49: \u201cDo\u011fal bilin\u00e7 kendini yaln\u0131zca bilginin Kavram\u0131 ya da olgusal olmayan bilgi olarak g\u00f6sterecektir. Ama, kendini dolays\u0131zca olgusal bilgi olarak g\u00f6rd\u00fc\u011f\u00fcnden, bu yol onun i\u00e7in olumsuz bir imlem ta\u015f\u0131r, ve Kavram\u0131n olgusalla\u015fmas\u0131 olan \u015fey ise onun i\u00e7in kendi yiti\u015fi olarak ge\u00e7erlidir; \u00e7\u00fcnk\u00fc bu yolda ger\u00e7ekli\u011fini yitirir.\u201d (G. W. F. Hegel, Tinin G\u00f6r\u00fcng\u00fcbilimi, \u00e7ev. Aziz Yard\u0131ml\u0131, \u0130dea Yay\u0131nlar\u0131, \u0130stanbul, 2004) s. 69
15-) Bak\u0131n\u0131z Hegel, Phenomenology of Spirit, s. 105: \u201cO ilk k\u0131p\u0131 ile \u00f6zbilin\u00e7 bilin\u00e7 olarak vard\u0131r, ve duyusal evrenin b\u00fct\u00fcn geni\u015fli\u011fi onun i\u00e7in saklan\u0131r; ama ayn\u0131 zamanda salt ikinci k\u0131p\u0131 ile, \u00f6zbilincin kendi kendisi ile birli\u011fi ile ba\u011flant\u0131l\u0131 olarak; ve bu y\u00fczden duyusal evren onun i\u00e7in kal\u0131c\u0131 bir \u015feydir ki, gene de salt bir g\u00f6r\u00fcng\u00fc ya da kendinde hi\u00e7bir varl\u0131\u011f\u0131 olmayan bir ayr\u0131md\u0131r.\u201d (G. W. F. Hegel, Tinin G\u00f6r\u00fcng\u00fcbilimi, \u00e7ev. Aziz Yard\u0131ml\u0131, \u0130dea Yay\u0131nlar\u0131, \u0130stanbul, 2004) s. 126
16-) Bak\u0131n\u0131z Hegel, Phenomenology of Spirit, s. 21: \u201cAma Tin nesne olur, \u00e7\u00fcnk\u00fc tin kendine bir ba\u015fkas\u0131 olma, e.d. kendi-\u2018kendisinin\u2019 nesnesi olma ve bu ba\u015fkal\u0131\u011f\u0131 ortadan kald\u0131rma devimidir.\u201d (G. W. F. Hegel, Tinin G\u00f6r\u00fcng\u00fcbilimi, \u00e7ev. Aziz Yard\u0131ml\u0131, \u0130dea Yay\u0131nlar\u0131, \u0130stanbul, 2004) s. 41 ve s. 105: \u201c\u00f6zbilin\u00e7 duyusal ve alg\u0131lanan evrenin varl\u0131\u011f\u0131ndan yans\u0131ma, ve \u00f6zsel olarak ba\u015fkal\u0131ktan geri d\u00f6n\u00fc\u015ft\u00fcr.\u201d (G. W. F. Hegel, Tinin G\u00f6r\u00fcng\u00fcbilimi, \u00e7ev. Aziz Yard\u0131ml\u0131, \u0130dea Yay\u0131nlar\u0131, \u0130stanbul, 2004) s. 126
17-) Bak\u0131n\u0131z Hegel, Phenomenology of Spirit, s. 105: \u201cG\u00f6r\u00fcng\u00fcs\u00fcn\u00fcn ve ger\u00e7ekli\u011finin bu kar\u015f\u0131tl\u0131\u011f\u0131 ise \u00f6z\u00fc olarak yaln\u0131za ger\u00e7ekli\u011fi, e.d. \u00f6zbilincin kendi kendisiyle i\u015fbirli\u011fini ta\u015f\u0131r; bu birlik \u00f6zbilin\u00e7 i\u00e7in \u00f6zsel olmal\u0131d\u0131r, e.d. \u00f6zbilin\u00e7 genel olarak \u0130stektir.\u201d s. 110 da bak\u0131n\u0131z: \u201c\u0130ste\u011fin doyumu hi\u00e7 ku\u015fkusuz \u00f6zbilincin kendi i\u00e7ine yans\u0131mas\u0131d\u0131r, ya da ger\u00e7eklik olmu\u015f pekinliktir.\u201d Dahas\u0131, bu \u2018pekinlik\u2019 \u0130stek\u2019in \u00f6zsel olmayan ba\u015flang\u0131c\u0131 i\u00e7erisinde temellenir. \u201c(c) Ama bu pekinli\u011fin ger\u00e7ekli\u011fi ikili bir yans\u0131mad\u0131r, \u00f6zbilincin ikilenmesidir.\u201d (G. W. F. Hegel, Tinin G\u00f6r\u00fcng\u00fcbilimi, \u00e7ev. Aziz Yard\u0131ml\u0131, \u0130dea Yay\u0131nlar\u0131, \u0130stanbul, 2004) s. 131
18-) Bak\u0131n\u0131z Hegel, Phenomenology of Spirit, s. 111: \u201c\u00d6zbilin\u00e7 bir ba\u015fkas\u0131 i\u00e7in kendinde ve kendi i\u00e7in oldu\u011funda ve olmas\u0131 yoluyla kendinde ve kendi i\u00e7indir; e\u015f deyi\u015fle, ancak tan\u0131nan bir \u015fey olarak vard\u0131r.\u201d (G. W. F. Hegel, Tinin G\u00f6r\u00fcng\u00fcbilimi, \u00e7ev. Aziz Yard\u0131ml\u0131, \u0130dea Yay\u0131nlar\u0131, \u0130stanbul, 2004) s. 132
19-) Georg Wilhelm Friedrich Hegel, Hegel\u2019s Philosophy of Nature, \u00e7ev.. M. J. Petry (London: Allen and Unwin, 1970), \u00a7259\u2019a ek, s.. 235.
20-) Koj\u00e9ve\u2019nin kelimeleri burada Alexandre Koyr\u00e9\u2019nin kelimelerini yeniden \u00fcretir: \u00d6te yandan \u201cHegel\u2019in bahsetti\u011fi Zaman\u2019da hareket gelecekte \u00fcretilir ve ge\u00e7mi\u015fin yoluyla \u015fimdiki zamana y\u00f6nelir: Gelecek \u2192 Ge\u00e7mi\u015f \u2192 \u015eimdiki zaman (\u2192 Gelecek).\u201d Koj\u00e8ve, Introduction to the Reading of Hegel, \u00e7ev. James H. Nichols, Jr. (New York: Basic Books, 1969), s. 134.
21-) Koj\u00e9ve\u2019nin modeli \u0130stek\u2019in, asl\u0131nda, di\u011fer \u0130stek\u2019e y\u00f6nlendirilmesi mant\u0131\u011f\u0131na dayanarak \u00e7al\u0131\u015f\u0131r. Koj\u00e8ve, Introduction to the Reading of Hegel, s. 134: \u201c\u015eimdi biliyoruz ki \u0130stek katiyen var olmayan bir varl\u0131\u011fa, \u0130stek olarak al\u0131nan ba\u015fka bir \u0130stek\u2019e y\u00f6nlendirilmesi ko\u015fuluyla, y\u00f6nlendirilebilir.\u201d Bu mant\u0131k arac\u0131l\u0131\u011f\u0131yla, istek duyan varl\u0131klar taraf\u0131ndan i\u00e7erilen ertelemeyi tasavvur etmeye ikna olur. Mant\u0131\u011f\u0131n\u0131 \u015f\u00f6yle a\u00e7\u0131klar: \u201cistek ba\u011flam\u0131nda istek i\u00e7in hareket ge\u00e7mek (hen\u00fcz) var olmayan ba\u011flam\u0131nda harekete ge\u00e7mektir.\u2014bu da gelecek ba\u011flam\u0131d\u0131r\u201d (s. 135)
22-) Hegel varl\u0131\u011f\u0131n belirimini, onun ge\u00e7mi\u015f ve gelecek aras\u0131ndaki ayr\u0131m\u0131na ba\u011fl\u0131 olarak ifade eder. \u015eimdiki Zaman \u2018yok olan \u00f6z\u00fcn\u2019 yap\u0131s\u0131na sahiptir: \u201csonsuz \u015fimdiki zaman \u015fimdi olarak sabitlenmi\u015f olu\u015ftur ve somut bir birlik olarak olumsuzdan, ge\u00e7mi\u015f ve gelece\u011fin somut u\u011fraklar\u0131ndan ayr\u0131l\u0131r ki \u00f6yleyse, kendi i\u00e7erisinde bu olu\u015f sadece soyut olsa da ve hi\u00e7bir \u015fey i\u00e7re yok olsa da, o olumlayan bir etkendir. (Hegel\u2019s Philosophy of Nature, s. 233). Bundan dolay\u0131 Hegel varl\u0131\u011f\u0131n g\u00f6m\u00fcl\u00fc yap\u0131s\u0131n\u0131 \u015f\u00f6yle ifade eder: \u201cS\u0131rf ge\u00e7mi\u015f olmad\u0131\u011f\u0131ndan i\u00e7in \u015fimdiki vard\u0131r: \u015fimdinin olu\u015fu, olmayan\u0131n belirlenmesine sahiptir ve kendi olu\u015funun olmay\u0131\u015f\u0131 gelecektir; \u015fimdiki zaman bu olumsuz birliktir. (s. 235, vurgular bana ait)
23-) Ge\u00e7mi\u015f ve gelecek aras\u0131ndaki bu hareket Hegel\u2019in \u2018\u015eimdi\u2019nin s\u00fcrekli, halihaz\u0131rda yeri al\u0131nm\u0131\u015f olan oldu\u011funu g\u00f6sterdi\u011fi Phenomenology of Spirit\u2019in (s. 63) ilgili k\u0131sm\u0131nda g\u00f6sterilir. Sonu\u00e7ta bu, kendini i\u015faret etmesinde \u2018ger\u00e7ek \u2018\u015eimdi\u2019, kendi \u00f6rneklerinin ( ya da \u2018\u015fimdilerin\u2019) \u2018\u00e7o\u011fullu\u011fu\u2019 boyunca zamanda uzan\u0131r zira o yerini alan kendi (gelecek) ile bulu\u015fmaya erer.
24-) Hegel G\u00f6r\u00fcng\u00fcbilim\u2019de \u015f\u00f6yle yazar: \u201cbu bilgi onun kendi-i\u00e7ine-gidi\u015fidir ki onda belirli-varl\u0131\u011f\u0131n\u0131 terk eder ve \u015feklini an\u0131msaya teslim eder.\u201d (G. W. F. Hegel, Tinin G\u00f6r\u00fcng\u00fcbilimi, \u00e7ev. Aziz Yard\u0131ml\u0131, \u0130dea Yay\u0131nlar\u0131, \u0130stanbul, 2004) s. 515. Anla\u011f\u0131n i\u015flevi diyalektik devime i\u00e7seldir; \u015f\u00f6yle ki, olumsuzlanan saklanand\u0131r da. Anla\u011f\u0131n an\u0131msamas\u0131 bir i\u00e7selle\u015ftirme hareketini gerektirir ki bu sayede Tin bir kerede i\u00e7selle\u015fmi\u015f bir ge\u00e7mi\u015f u\u011fra\u011f\u0131n\u0131n telafi \u00e7abas\u0131 i\u00e7erisinde kendi i\u00e7ine hareket eder ve yans\u0131r. Tinin, \u00f6zbilin\u00e7 u\u011fra\u011f\u0131nda Salt\u0131k Bilgi\u2019ye ula\u015ft\u0131\u011f\u0131, kendi-i\u00e7selle\u015ftirmesi yetisine hakim oldu\u011fu evrede Salt\u0131k Bilgi\u2019ye eri\u015fti\u011fi varsay\u0131l\u0131r. Hegel Almanca Erinnerung (an\u0131msama) kelimesini t\u00fcm anlambilimsel yetisiyle hem \u2018an\u0131msama\u2019n\u0131n hem de \u2018i\u00e7selle\u015ftirme\u2019nin anlam\u0131n\u0131 iletmek i\u00e7in kullan\u0131r. (Bak\u0131n\u0131z Michael Inwood, A Hegel Dictionary [Oxford, Cambridge: Blackwell Reference, 1992], s. 186-8).
25-) Blanchot The Infinite Conversation\u2019da \u015f\u00f6yle yazar: \u201cKonu\u015fuyor olan kendini ba\u011flama hareketindeki unutkanl\u0131\u011fa teslim eder\u2026 unutkanl\u0131\u011f\u0131n gereklili\u011fine.\u201d (IC 214).
26-) Koj\u00e9ve, \u201cbirini olumsuzlanm\u0131\u015f olarak muhafaza etmek onun ba\u015fkas\u0131 olurken bile onun ne oldu\u011funu hat\u0131rlamakt\u0131r. der. (Introduction to The Reading of Hegel, s. 232).
27-) Blanchot, The Step Not Beyond\u2019 da \u015f\u00f6yle yazar: \u201cYaz\u0131lmadan \u00f6nce silinmi\u015f. \u0130z kelimesi kabul edilebilirse, o ge\u00e7mi\u015fte olan\u0131 silinmi\u015f olarak g\u00f6sterecek bir i\u015faret olacak fakat asla yok olmayacakt\u0131r.\u201d (SNB 17)
28-) Buna uygun olarak, Derrida \u015funu tart\u0131\u015f\u0131r: \u201c\u015eimdiki zaman, ge\u00e7mi\u015f ve gelecek kavramlar\u0131\u2026 genelde zaman\u0131n metafiziksel kavramlar\u0131 \u2013izin yap\u0131s\u0131n\u0131 yeteri derecede ifade edemez. (Of Grammatology, s. 67)
29-) Bak\u0131n\u0131z Hegel, Philosophy of Nature, \u00a7258\u2019e ek, s. 231-2. A\u00e7\u0131mlanm\u0131\u015f bilgi; zaman i\u00e7re olmu\u015f olan gibi, olu\u015fun b\u00fct\u00fcn u\u011fraklar\u0131nda \u2013zaman\u0131n boyutlar\u0131- bir fel\u00e7 halinde devam ettirilenle olan a\u015fman\u0131n sonul hareketince ve onun hareketinde sonsuz ve mutlak olarak kotar\u0131l\u0131r.
30-) Bak\u0131n\u0131z Hegel, Philosophy of Nature, \u00a7258\u2019e ek, s. 231: Hegel, \u201cKavram Zamand\u0131r\u201d\u0131 ilan etti\u011finde, zaman burada ar\u0131 soyutlama olarak kabul edilir: Kendi Kavram\u0131nda, zaman\u0131n kendisi sonsuzdur yine de, Kendi kavram\u0131, zaman s\u0131fat\u0131 d\u0131\u015f\u0131nda, ne bir \u015fimdiki zaman ne de ba\u015fka bir zamand\u0131r.\u201d Dahas\u0131, sonsuz, zamansal devaml\u0131l\u0131ktan ayr\u0131l\u0131r: \u201cMutlak zamans\u0131zl\u0131k, do\u011fal zamandan yoksun olan sonsuzluktur.\u201d
31-) Hegel, sonsuzun zamans\u0131z birli\u011finin i\u00e7indeki hareketi b\u00f6ylece ifade eder: bu hareket i\u00e7erisinde \u201cDurum gelece\u011finin oldu\u011fu bir yere y\u00f6nelir ve ge\u00e7mi\u015fte olan\u0131 bo\u015falt\u0131r; ama, bu onun gerisine ald\u0131\u011f\u0131d\u0131r ve ayn\u0131 zamanda da ula\u015faca\u011f\u0131d\u0131r ve o halihaz\u0131rda y\u00f6neldi\u011fi sonra\u2019d\u0131r. Philosophy of Nature, \u00a7261\u2019e ek, s. 239-41.
32-) Hegel, Philosophy of Nature, \u00a7261\u2019e ek, s. 241.
33-) The Infinite Conversation\u2019da ve The Step Beyond\u2019da, Blanchot, Nietzsche\u2019nin Sonsuz Geri D\u00f6n\u00fc\u015f\u2019\u00fcn\u00fc temsil edilemezlik ba\u011flam\u0131nda yeniden d\u00fc\u015f\u00fcn\u00fcr.
34-) Blanchot, The Step Beyond\u2019da \u015f\u00f6yle yazar: \u201cGe\u00e7mi\u015f gelecek aras\u0131nda en b\u00fcy\u00fck ayr\u0131\u015f\u0131m verilir; \u015f\u00f6yle ki, biri di\u011ferini bir \u015fimdinin ortak \u00f6l\u00e7\u00fcs\u00fc olmadan tekrar eder: ge\u00e7mi\u015f ve gelece\u011fin aras\u0131nda \u015fimdinin bo\u015flu\u011fu unutkanl\u0131\u011f\u0131n basit bi\u00e7imi i\u00e7erisinde h\u00fck\u00fcm s\u00fcr\u00fcyor gibidir.\u201d (SNB 16) Hegel\u2019in sonsuzlu\u011fun mutlak i\u00e7kin yap\u0131s\u0131 i\u00e7erisinde zaman\u0131n boyutlar\u0131 evrenseller olarak i\u015fler ve kusursuz bir \u015fekilde birbirlerinin yerine ge\u00e7ebilirdirler.\u2014b\u00f6ylelikle gelecek \u00f6ng\u00f6r\u00fclebilir k\u0131l\u0131n\u0131r. Bunun tersine, Blanchot\u2019da, ge\u00e7mi\u015f ve gelecek aras\u0131nda k\u00f6kten bir ayr\u0131m vard\u0131r, \u00f6yle ki b\u00fct\u00fcnle\u015ftiren bir yap\u0131da uzla\u015ft\u0131r\u0131lamazlar.
35-) Blanchot, The Step Beyond\u2019da \u015f\u00f6yle yazar: \u201cGelecek hep \u00e7oktan ge\u00e7mi\u015ftir, ge\u00e7mi\u015f hala gelecek oland\u0131r, \u00fc\u00e7\u00fcnc\u00fc \u00f6rnektense, kendini d\u0131\u015flayan varl\u0131\u011f\u0131n an\u0131, kimli\u011fin herhangi bir olas\u0131l\u0131\u011f\u0131n\u0131 d\u0131\u015flar.\u201d (SNB 11)
36-) Bu unutman\u0131n izle\u011fi arac\u0131l\u0131\u011f\u0131yla Bekleyi\u015f unutu\u015f\u2019ta ifade edilir. II ve Elle aras\u0131ndaki ilk kar\u015f\u0131la\u015fma, onlar\u0131n ili\u015fkilerinin nas\u0131l ba\u015flad\u0131\u011f\u0131na dair alg\u0131lar\u0131 s\u00fcrekli irdelenirken, iki karakter i\u00e7in de mu\u011flak kalmaya devam eder. (ayn\u0131 zaman da okuyucu i\u00e7in de\u2026)
37-) Bak\u0131n\u0131z Hegel, Phenomenology of Spirit, s. 240. Hegel ikilemi \u015f\u00f6yle a\u00e7\u0131klar: \u201cBirey kendini eylem yoluyla edimselli\u011fe koymadan \u00f6nce ne oldu\u011funu bilemez\u2014Ama bununla birey eyleminin amac\u0131n\u0131 onu yerine getirinceye dek belirleyemeyecekmi\u015f gibi g\u00f6r\u00fcn\u00fcr; ama birey, bilin\u00e7 oldu\u011fu i\u00e7in, ayn\u0131 zamanda eylemi \u00f6nceden b\u00fct\u00fcn\u00fcyle kendi eylemi olarak, e. d. ama\u00e7 olarak \u00f6n\u00fcne al\u0131yor olmal\u0131d\u0131r. (G. W. F. Hegel, Tinin G\u00f6r\u00fcng\u00fcbilimi, \u00e7ev. Aziz Yard\u0131ml\u0131, \u0130dea Yay\u0131nlar\u0131, \u0130stanbul, 2004) s. 261
38-) Bak\u0131n\u0131z Hegel, Phenomenology of Spirit, s. 241: \u201cHen\u00fcz arta kalan bu kar\u015f\u0131tl\u0131k g\u00f6r\u00fcn\u00fc\u015f\u00fc ge\u00e7i\u015fin kendisi ya da ara\u00e7 yoluyla ortadan kald\u0131r\u0131l\u0131r.\u201d (G. W. F. Hegel, Tinin G\u00f6r\u00fcng\u00fcbilimi, \u00e7ev. Aziz Yard\u0131ml\u0131, \u0130dea Yay\u0131nlar\u0131, \u0130stanbul, 2004) s. 262
39-) Blanchot, \u201cYaz\u0131n ve \u00d6l\u00fcm Hakk\u0131\u201dnda \u015f\u00f6yle yazar: \u201c\u015eimdi ayn\u0131 \u015fey her bir yeni eser i\u00e7in ge\u00e7erlidir.\u201d (GO 24)
40-) Hegel, Phenomenology of Spirit, s. 239.
41-) Rodolphe Gasch\u00e9, Blanchot\u2019nun \u201cYaz\u0131n ve \u00d6l\u00fcm Hakk\u0131\u201d mecburi incelemesinde, Blanchot\u2019daki \u00e7eli\u015fkinin gereklili\u011fini tart\u0131\u015f\u0131r: Bak\u0131n\u0131z Gasch\u00e9, .The Felicities of Paradox: Blanchot on the Null-Space of Literature. in Maurice Blanchot: The Demand of Writing, ed. Carolyn Bailey Gill, (London and New York: Routledge, 1996) s. 34-69.
42-) Bu tez, onun, \u015eimdi\u2019nin ve Bu\u2019nun varl\u0131k-yap\u0131lar\u0131n\u0131n yeri al\u0131nm\u0131\u015f\u0131n bi\u00e7imine sahip olduklar\u0131 ve kendi varl\u0131klar\u0131n\u0131 olumsuzlamalar\u0131 taraf\u0131ndan etkinle\u015ftirilecek s\u0131ral\u0131 belirtilme zincirinin hipotetik bir hesab\u0131na ilerlediklerini varsayd\u0131\u011f\u0131 \u201cDuyu Pekinli\u011fi\u201dnin ele\u015ftirisinde g\u00f6r\u00fcn\u00fcr. Do\u011fan sentez \u00e7oklu\u011fun bir yap\u0131s\u0131d\u0131r: \u201cAma bu kendi i\u00e7ine yans\u0131m\u0131\u015f ilk gene de ba\u015flang\u0131\u00e7ta ne idiyse onunla, yani dolays\u0131z bir \u015feyle b\u00fct\u00fcn\u00fcyle ayn\u0131 de\u011fildir; tersine kendi i\u00e7ine yans\u0131m\u0131\u015f ya da yal\u0131n bir \u015feydir ki, ne ise ba\u015fkal\u0131kta o kal\u0131r: bir \u015eimdi salt\u0131k bir \u015eimdiler \u00e7oklu\u011fudur.\u201d (Hegel, Phenomenology of Spirit, s. 64).–(G. W. F. Hegel, Tinin G\u00f6r\u00fcng\u00fcbilimi, \u00e7ev. Aziz Yard\u0131ml\u0131, \u0130dea Yay\u0131nlar\u0131, \u0130stanbul, 2004) s. 84
43-) Bak\u0131n\u0131z .A Plural Speech., IC 80-2.
44-) Bak\u0131n\u0131z Hegel, The Phenomenology of Spirit, s. 62. Burada Hegel savlamadaki ivedi bilgi olarak \u2018duyu pekinli\u011fi\u2019 kavram\u0131n\u0131 y\u0131kar: \u201ckendisinin onun \u00f6z\u00fc olarak duyu pekinli\u011finin b\u00fct\u00fcn\u00fc\u201d (G. W. F. Hegel, Tinin G\u00f6r\u00fcng\u00fcbilimi, \u00e7ev. Aziz Yard\u0131ml\u0131, \u0130dea Yay\u0131nlar\u0131, \u0130stanbul, 2004) s. 81 Yani, duyu pekinli\u011fi kendiyle alakal\u0131, kendi \u00fcst\u00fcne ikileme \u00fczerine anlam ifade eder.
45-) Hegel, Phenomenology of Spirit, s. 57.
46-) Bak\u0131n\u0131z Hegel, Phenomenology of Spirit, s. 105: \u201cO ilk k\u0131p\u0131 ile \u00f6zbilin\u00e7 bilin\u00e7 olarak vard\u0131r, ve duyusal evrenin b\u00fct\u00fcn geni\u015fli\u011fi onun i\u00e7in saklan\u0131r; ama ayn\u0131 zamanda salt ikinci k\u0131p\u0131 ile, \u00f6zbilincin kendi kendisi ile birli\u011fi ile ba\u011flant\u0131l\u0131 olarak; ve bu y\u00fczden duyusal evren onun i\u00e7in kal\u0131c\u0131 bir \u015feydir ki, gene de salt bir g\u00f6r\u00fcng\u00fc ya da kendinde hi\u00e7bir varl\u0131\u011f\u0131 olmayan bir ayr\u0131md\u0131r.\u201d (G. W. F. Hegel, Tinin G\u00f6r\u00fcng\u00fcbilimi, \u00e7ev. Aziz Yard\u0131ml\u0131, \u0130dea Yay\u0131nlar\u0131, \u0130stanbul, 2004) s. 126
47-) Bak\u0131n\u0131z Michel Foucault, Maurice Blanchot: The Thought from Outside,. \u00e7ev. Brian Massumi, in Foucault\/Blanchot (New York: Zone Books, 1987), s. 55.
48-) Blanchot, The Space of Literature\u2019da \u015f\u00f6yle yazar: \u201cZaman\u0131n yoklu\u011fu b\u00fct\u00fcn\u00fcyle olumsuz bir kip de\u011fildir. O, inisiyatif imkans\u0131z oldu\u011funda hi\u00e7bir \u015feyin ba\u015flad\u0131\u011f\u0131 bir zamad\u0131r.\u201d (SL 30)
49-) Blanchot, The Infinite Conversation\u2019da, \u201cDil, dil deneyimi -yazma- bizi b\u00fct\u00fcn\u00fcyle ba\u015fka bir ili\u015fkiye g\u00f6t\u00fcrendir, \u00fc\u00e7\u00fcnc\u00fc bir t\u00fcr ili\u015fkiye,\u201d IC 73. \u2018\u00dc\u00e7\u00fcnc\u00fc bir t\u00fcr ili\u015fki\u2019 Blanchot\u2019da daima yerinden \u00e7\u0131karmad\u0131r, bir birle\u015fme ili\u015fkisi de\u011fil\u2026 (Bak\u0131n\u0131z IC 67)
50-) Blanchot\u2019nun Bekleyi\u015f unutu\u015f\u2019unda Elle II\u2019ya dikte etse de o, gene de, kendili\u011finden yazar. Elle kendi hikayesini g\u00f6zden ge\u00e7irebilece\u011fi ve ona \u201cyanl\u0131\u015f gibi g\u00f6r\u00fcnen her \u015feyi silebilece\u011fi\u201d f\u0131rsata sahip olsa da, onun i\u00e7in aleni yanl\u0131\u015fl\u0131k hesab\u0131na hangi \u00f6\u011felerin elenece\u011fini belirmek imkans\u0131z gelir. (Bak\u0131n\u0131z AwO 1)
51-) Blanchot, The Infinite Conversation\u2019da \u015f\u00f6yle yazar: \u201c\u0130nsanla olan bu ili\u015fkim i\u00e7erisinde esasl\u0131 olarak benim kavray\u0131\u015f\u0131m d\u0131\u015f\u0131nda olanla ili\u015fkideyim; ve bu ili\u015fki D\u0131\u015far\u0131n\u0131n o belli kapsam\u0131n\u0131 \u00f6l\u00e7er.\u201d (IC 69)
52-) Blanchot, The Infinite Conversation\u2019da \u015f\u00f6yle yazar: \u201cbu ili\u015fkide\u2026 biri di\u011feri taraf\u0131ndan asla kavranmaz, onla bir birlik, bir ikilik ya da m\u00fcmk\u00fcn bir birlik olu\u015fturmaz; biri di\u011ferine yabanc\u0131d\u0131r\u2026 Biz buna yans\u0131z (neutral) deriz.\u201d (IC 73)
53-) Blanchot\u2019nun Bekleyi\u015f unutu\u015f\u2019unda yazman\u0131n ki\u015fisel olmayan karakteri, Frans\u0131zca\u2019da daha \u00e7ok tan\u0131nan tu\u2019dan ziyade (sen) karakterleraras\u0131 hitap bi\u00e7imi olarak resmi vous\u2019n\u0131n (siz) daha s\u0131k kullan\u0131m\u0131 taraf\u0131ndan yo\u011funla\u015ft\u0131r\u0131l\u0131r.
54-) See Hegel, Phenomenology of Spirit, s. 58: \u201cBilin\u00e7 kendi yan\u0131ndan bu pekinlikte salt ar\u0131 Ben olarak vard\u0131r; ya da Ben salt ar\u0131 olarak onday\u0131md\u0131r ve nesne de salt ar\u0131 Bu olarak.\u201d (G. W. F. Hegel, Tinin G\u00f6r\u00fcng\u00fcbilimi, \u00e7ev. Aziz Yard\u0131ml\u0131, \u0130dea Yay\u0131nlar\u0131, \u0130stanbul, 2004) s. 77<\/p>\n

Not: Bu yaz\u0131, Monokl’un 2007 \u015eubat’\u0131nda \u00e7\u0131kan 2. say\u0131s\u0131nda yay\u0131mlanm\u0131\u015ft\u0131r. Kaynak g\u00f6sterilmeden kullan\u0131lmamas\u0131 rica olunur…<\/p>\n","protected":false},"excerpt":{"rendered":"

Seyrek bir \u015fekilde d\u00f6\u015fenmi\u015f otel odas\u0131n\u0131n minimalist hanesinde ba\u015flayan Bekleyi\u015f Unutu\u015f, anonim olarak, s\u0131ras\u0131yla, II ve Elle diye bilinen bir erkek ile bir kad\u0131n\u0131n kar\u015f\u0131la\u015fmas\u0131n\u0131 anlatmaktad\u0131r. Olay \u00f6rg\u00fcs\u00fc bu \u015fah\u0131slar\u0131n ili\u015fkileri etraf\u0131nda d\u00f6nmektedir, ili\u015fkilerinin do\u011fas\u0131 diyaloglar\u0131ndaki meseleyi olu\u015fturur. Bununla birlikte, diyaloglar\u0131 ara ara, onlar\u0131n kendi konu\u015fmalar\u0131nda da oldu\u011fu gibi, esasta ayn\u0131 karga\u015fa ve bocalamayla telkin […]<\/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-754","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-maurice-blanchot"},"yoast_head":"\nBekleyi\u015f Unutu\u015f\u2019ta Zamans\u0131zl\u0131k ve Olumsuzluk | Hegel ve Blanchot S\u00f6yle\u015fisi - Rhonda Khatab - 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\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Bekleyi\u015f Unutu\u015f\u2019ta Zamans\u0131zl\u0131k ve Olumsuzluk | Hegel ve Blanchot S\u00f6yle\u015fisi - Rhonda Khatab\" \/>\n<meta property=\"og:description\" content=\"Seyrek bir \u015fekilde d\u00f6\u015fenmi\u015f otel odas\u0131n\u0131n minimalist hanesinde ba\u015flayan Bekleyi\u015f Unutu\u015f, anonim olarak, s\u0131ras\u0131yla, II ve Elle diye bilinen bir erkek ile bir kad\u0131n\u0131n kar\u015f\u0131la\u015fmas\u0131n\u0131 anlatmaktad\u0131r. Olay \u00f6rg\u00fcs\u00fc bu \u015fah\u0131slar\u0131n ili\u015fkileri etraf\u0131nda d\u00f6nmektedir, ili\u015fkilerinin do\u011fas\u0131 diyaloglar\u0131ndaki meseleyi olu\u015fturur. Bununla birlikte, diyaloglar\u0131 ara ara, onlar\u0131n kendi konu\u015fmalar\u0131nda da oldu\u011fu gibi, esasta ayn\u0131 karga\u015fa ve bocalamayla telkin […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/\" \/>\n<meta property=\"og:site_name\" content=\"narteks.net\" \/>\n<meta property=\"article:published_time\" content=\"2010-04-26T22:00:00+00:00\" \/>\n<meta property=\"og:image\" content=\"http:\/\/www.ucandaire.org\/imaj\/ceramisturk\/timemachine-2.jpg\" \/>\n<meta name=\"author\" content=\"Tar\u0131k\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@narteks\" \/>\n<meta name=\"twitter:site\" content=\"@narteks\" \/>\n<meta name=\"twitter:label1\" content=\"Yazan:\" \/>\n\t<meta name=\"twitter:data1\" content=\"Tar\u0131k\" \/>\n\t<meta name=\"twitter:label2\" content=\"Tahmini okuma s\u00fcresi\" \/>\n\t<meta name=\"twitter:data2\" content=\"51 dakika\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/\"},\"author\":{\"name\":\"Tar\u0131k\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca\"},\"headline\":\"Bekleyi\u015f Unutu\u015f\u2019ta Zamans\u0131zl\u0131k ve Olumsuzluk | Hegel ve Blanchot S\u00f6yle\u015fisi – Rhonda Khatab\",\"datePublished\":\"2010-04-26T22:00:00+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/\"},\"wordCount\":10250,\"commentCount\":0,\"publisher\":{\"@id\":\"https:\/\/narteks.net\/#organization\"},\"image\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/#primaryimage\"},\"thumbnailUrl\":\"http:\/\/www.ucandaire.org\/imaj\/ceramisturk\/timemachine-2.jpg\",\"articleSection\":[\"Maurice BLANCHOT\"],\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/\",\"url\":\"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/\",\"name\":\"Bekleyi\u015f Unutu\u015f\u2019ta Zamans\u0131zl\u0131k ve Olumsuzluk | Hegel ve Blanchot S\u00f6yle\u015fisi - Rhonda Khatab - narteks.net\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/#primaryimage\"},\"image\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/#primaryimage\"},\"thumbnailUrl\":\"http:\/\/www.ucandaire.org\/imaj\/ceramisturk\/timemachine-2.jpg\",\"datePublished\":\"2010-04-26T22:00:00+00:00\",\"breadcrumb\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/#breadcrumb\"},\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/#primaryimage\",\"url\":\"http:\/\/www.ucandaire.org\/imaj\/ceramisturk\/timemachine-2.jpg\",\"contentUrl\":\"http:\/\/www.ucandaire.org\/imaj\/ceramisturk\/timemachine-2.jpg\"},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Anasayfa\",\"item\":\"https:\/\/narteks.net\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"Bekleyi\u015f Unutu\u015f\u2019ta Zamans\u0131zl\u0131k ve Olumsuzluk | Hegel ve Blanchot S\u00f6yle\u015fisi – Rhonda Khatab\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/narteks.net\/#website\",\"url\":\"https:\/\/narteks.net\/\",\"name\":\"narteks.net\",\"description\":\"K\u00fclt\u00fcr Sanat Edebiyat Felsefe\",\"publisher\":{\"@id\":\"https:\/\/narteks.net\/#organization\"},\"alternateName\":\"K\u00fclt\u00fcr Sanat Edebiyat Felsefe\",\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/narteks.net\/?s={search_term_string}\"},\"query-input\":{\"@type\":\"PropertyValueSpecification\",\"valueRequired\":true,\"valueName\":\"search_term_string\"}}],\"inLanguage\":\"tr\"},{\"@type\":\"Organization\",\"@id\":\"https:\/\/narteks.net\/#organization\",\"name\":\"narteks.net\",\"url\":\"https:\/\/narteks.net\/\",\"logo\":{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/logo\/image\/\",\"url\":\"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png\",\"contentUrl\":\"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png\",\"width\":300,\"height\":90,\"caption\":\"narteks.net\"},\"image\":{\"@id\":\"https:\/\/narteks.net\/#\/schema\/logo\/image\/\"},\"sameAs\":[\"https:\/\/x.com\/narteks\",\"https:\/\/instagram.com\/narteksnet\"]},{\"@type\":\"Person\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca\",\"name\":\"Tar\u0131k\",\"image\":{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/image\/\",\"url\":\"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g\",\"contentUrl\":\"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g\",\"caption\":\"Tar\u0131k\"},\"sameAs\":[\"http:\/\/narteks.net\"],\"url\":\"https:\/\/narteks.net\/index.php\/author\/narbak\/\"}]}<\/script>\n<!-- \/ Yoast SEO Premium plugin. -->","yoast_head_json":{"title":"Bekleyi\u015f Unutu\u015f\u2019ta Zamans\u0131zl\u0131k ve Olumsuzluk | Hegel ve Blanchot S\u00f6yle\u015fisi - Rhonda Khatab - 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\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/","og_locale":"tr_TR","og_type":"article","og_title":"Bekleyi\u015f Unutu\u015f\u2019ta Zamans\u0131zl\u0131k ve Olumsuzluk | Hegel ve Blanchot S\u00f6yle\u015fisi - Rhonda Khatab","og_description":"Seyrek bir \u015fekilde d\u00f6\u015fenmi\u015f otel odas\u0131n\u0131n minimalist hanesinde ba\u015flayan Bekleyi\u015f Unutu\u015f, anonim olarak, s\u0131ras\u0131yla, II ve Elle diye bilinen bir erkek ile bir kad\u0131n\u0131n kar\u015f\u0131la\u015fmas\u0131n\u0131 anlatmaktad\u0131r. Olay \u00f6rg\u00fcs\u00fc bu \u015fah\u0131slar\u0131n ili\u015fkileri etraf\u0131nda d\u00f6nmektedir, ili\u015fkilerinin do\u011fas\u0131 diyaloglar\u0131ndaki meseleyi olu\u015fturur. Bununla birlikte, diyaloglar\u0131 ara ara, onlar\u0131n kendi konu\u015fmalar\u0131nda da oldu\u011fu gibi, esasta ayn\u0131 karga\u015fa ve bocalamayla telkin […]","og_url":"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/","og_site_name":"narteks.net","article_published_time":"2010-04-26T22:00:00+00:00","og_image":[{"url":"http:\/\/www.ucandaire.org\/imaj\/ceramisturk\/timemachine-2.jpg","type":"","width":"","height":""}],"author":"Tar\u0131k","twitter_card":"summary_large_image","twitter_creator":"@narteks","twitter_site":"@narteks","twitter_misc":{"Yazan:":"Tar\u0131k","Tahmini okuma s\u00fcresi":"51 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"Bekleyi\u015f Unutu\u015f\u2019ta Zamans\u0131zl\u0131k ve Olumsuzluk | Hegel ve Blanchot S\u00f6yle\u015fisi – Rhonda Khatab","datePublished":"2010-04-26T22:00:00+00:00","mainEntityOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/"},"wordCount":10250,"commentCount":0,"publisher":{"@id":"https:\/\/narteks.net\/#organization"},"image":{"@id":"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/#primaryimage"},"thumbnailUrl":"http:\/\/www.ucandaire.org\/imaj\/ceramisturk\/timemachine-2.jpg","articleSection":["Maurice BLANCHOT"],"inLanguage":"tr","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/#respond"]}]},{"@type":"WebPage","@id":"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/","url":"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/","name":"Bekleyi\u015f Unutu\u015f\u2019ta Zamans\u0131zl\u0131k ve Olumsuzluk | Hegel ve Blanchot S\u00f6yle\u015fisi - Rhonda Khatab - narteks.net","isPartOf":{"@id":"https:\/\/narteks.net\/#website"},"primaryImageOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/#primaryimage"},"image":{"@id":"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/#primaryimage"},"thumbnailUrl":"http:\/\/www.ucandaire.org\/imaj\/ceramisturk\/timemachine-2.jpg","datePublished":"2010-04-26T22:00:00+00:00","breadcrumb":{"@id":"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/#breadcrumb"},"inLanguage":"tr","potentialAction":[{"@type":"ReadAction","target":["https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/"]}]},{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/#primaryimage","url":"http:\/\/www.ucandaire.org\/imaj\/ceramisturk\/timemachine-2.jpg","contentUrl":"http:\/\/www.ucandaire.org\/imaj\/ceramisturk\/timemachine-2.jpg"},{"@type":"BreadcrumbList","@id":"https:\/\/narteks.net\/index.php\/2010\/04\/27\/bekleyis-unutusta-zamansizlik-ve-olumsuzluk-hegel-ve-blanchot-soylesisi-rhonda-khatab\/#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Anasayfa","item":"https:\/\/narteks.net\/"},{"@type":"ListItem","position":2,"name":"Bekleyi\u015f Unutu\u015f\u2019ta Zamans\u0131zl\u0131k ve Olumsuzluk | Hegel ve Blanchot S\u00f6yle\u015fisi – Rhonda Khatab"}]},{"@type":"WebSite","@id":"https:\/\/narteks.net\/#website","url":"https:\/\/narteks.net\/","name":"narteks.net","description":"K\u00fclt\u00fcr Sanat Edebiyat Felsefe","publisher":{"@id":"https:\/\/narteks.net\/#organization"},"alternateName":"K\u00fclt\u00fcr Sanat Edebiyat Felsefe","potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/narteks.net\/?s={search_term_string}"},"query-input":{"@type":"PropertyValueSpecification","valueRequired":true,"valueName":"search_term_string"}}],"inLanguage":"tr"},{"@type":"Organization","@id":"https:\/\/narteks.net\/#organization","name":"narteks.net","url":"https:\/\/narteks.net\/","logo":{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/narteks.net\/#\/schema\/logo\/image\/","url":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","contentUrl":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","width":300,"height":90,"caption":"narteks.net"},"image":{"@id":"https:\/\/narteks.net\/#\/schema\/logo\/image\/"},"sameAs":["https:\/\/x.com\/narteks","https:\/\/instagram.com\/narteksnet"]},{"@type":"Person","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca","name":"Tar\u0131k","image":{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/narteks.net\/#\/schema\/person\/image\/","url":"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g","contentUrl":"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g","caption":"Tar\u0131k"},"sameAs":["http:\/\/narteks.net"],"url":"https:\/\/narteks.net\/index.php\/author\/narbak\/"}]}},"_links":{"self":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/posts\/754","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/comments?post=754"}],"version-history":[{"count":0,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/posts\/754\/revisions"}],"wp:attachment":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/media?parent=754"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/categories?post=754"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/tags?post=754"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}