{"id":1378,"date":"2018-05-08T20:02:04","date_gmt":"2018-05-08T17:02:04","guid":{"rendered":"http:\/\/yalpertem.com\/blog\/?p=1378"},"modified":"2021-11-16T00:22:16","modified_gmt":"2021-11-15T21:22:16","slug":"habermas-postmoderniteye-giris-bir-donum-noktasi-olarak-nietzsche-i","status":"publish","type":"post","link":"https:\/\/yalpertem.com\/blog\/2018\/05\/08\/habermas-postmoderniteye-giris-bir-donum-noktasi-olarak-nietzsche-i\/","title":{"rendered":"Habermas, Postmoderniteye Giri\u015f: Bir D\u00f6n\u00fcm Noktas\u0131 Olarak Nietzsche (I)"},"content":{"rendered":"

Keith Ansell-Pearson’\u0131n “Kusursuz Nihilist: Politik Bir D\u00fc\u015f\u00fcn\u00fcr Olarak Nietzsche\u2019ye Giri\u015f<\/a>” kitab\u0131n\u0131 okurken Nietzsche’yi postmodern d\u00f6nemdeki pek \u00e7ok d\u00fc\u015f\u00fcnceyi \u00f6nceleyen bir yazar olarak d\u00fc\u015flemi\u015ftim, belki Ansell-Pearson da bu ba\u011flar\u0131 an\u0131yordu. Nietzsche ve Postmodern anahtar kelimeleri de sonradan kan\u0131m\u0131 do\u011frulam\u0131\u015ft\u0131. Habermas’\u0131n metninde -bu ilk k\u0131sm\u0131, kitaptaki metin d\u00f6rt b\u00f6l\u00fcm- bu paralelli\u011fin felsefi k\u00f6kenlerine dair -benim i\u00e7in zorlu- bir a\u00e7\u0131l\u0131\u015f var. Hegel’den Nietzsche’ye ge\u00e7iyor, hakikat meselesini, bilginin tarihselli\u011fini, doymak bilmez bir t\u00fcketim nesnesi olabilece\u011fine dair ku\u015fkular\u0131n\u0131, akl\u0131n ara\u00e7salla\u015ft\u0131r\u0131lmas\u0131n\u0131, Nietzsche’nin Antik Yunan’da yani k\u00f6kenlerde neler arad\u0131\u011f\u0131n\u0131 -postmodernizmin s\u00fcrekli b\u00f6ylesi mitlere ve ge\u00e7mi\u015fe d\u00f6n\u00fc\u015f\u00fcnde oldu\u011fu gibi- tart\u0131\u015f\u0131yor. T\u00fcketici arzu. Diyonizyak ve Romantik. Fel\u00e7 edici g\u00f6rececilik. \u0130\u00e7sel yoksulluk. \u00c7ok tuhaf, \u00e7ok tan\u0131d\u0131k.<\/p>\n

\"\"<\/p>\n

”<\/p>\n

I.<\/p>\n

Modern \u00e7a\u011f\u0131n kendi gururunun ve \u00f6zbilincinin kaynakland\u0131\u011f\u0131 modernitenin ba\u015far\u0131lar\u0131n\u0131 sorgulamay\u0131 ne Hegel ne de onun Sol ya Sa\u011f izleyicileri istemi\u015flerdi. Bundan ba\u015fka, modern \u00e7a\u011f her \u015feyden \u00f6nce \u00f6znel \u00f6zg\u00fcrl\u00fck i\u015faretiyle varolmu\u015ftu. \u00d6znel \u00f6zg\u00fcrl\u00fck, toplumda sivil hukukun ki\u015finin kendi \u00e7\u0131karlar\u0131n\u0131 rasyonel tarzdan kollayabilmesi i\u00e7in sa\u011flad\u0131\u011f\u0131 uzam olarak; devlette siyasal iradenin olu\u015fumuna kat\u0131lmada ilke olarak e\u015fit haklar \u015feklinde; \u00f6zel alanda etik \u00f6zerklik ve kendini ger\u00e7ekle\u015ftirme olarak; ve nihayet, bu \u00f6zel d\u00fcnyayla ili\u015fkili kamusal alanda, d\u00fc\u015f\u00fcn\u00fcmsel hale gelmi\u015f bir k\u00fclt\u00fcr\u00fcn temell\u00fck edilmesi arac\u0131l\u0131\u011f\u0131yla cereyan eden olu\u015fturucu s\u00fcre\u00e7 olarak ger\u00e7ekle\u015ftirildi. Hatta, bireyin perspektifinden bak\u0131ld\u0131\u011f\u0131nda, mutla\u011f\u0131n ve nesnel tinin bi\u00e7imleri, \u00f6znel tinin kendisini geleneksel tarz\u0131n\u0131n do\u011fa benzeri kendili\u011findenli\u011finden kurtarabilece\u011fi bir yap\u0131 edinmi\u015fti. S\u00fcre\u00e7 i\u00e7inde, bireyin hayat\u0131n\u0131 bourgeois, citoyen<\/em> ve\u00a0homme<\/em> olarak s\u00fcrd\u00fcrd\u00fc\u011f\u00fc alanlar birbirlerinden daha \u00e7ok ayr\u0131ld\u0131 ve kendine yeterli hale geldi. Tarih felsefesi a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda, y\u00fczy\u0131llard\u0131r s\u00fcren ba\u011f\u0131ml\u0131l\u0131klardan kurtulman\u0131n yolunu a\u00e7m\u0131\u015f olan bu ayr\u0131lma ve kendine yeterlik ayn\u0131 zamanda soyutlanma olarak, hayat\u0131n etik bir ba\u011flam\u0131n\u0131n totalitesinden yabanc\u0131la\u015fma olarak ya\u015fand\u0131. Dinin ge\u00e7mi\u015fte bu totalite \u00fczerindeki par\u00e7alanmaz m\u00fch\u00fcr olmas\u0131ndan \u00f6t\u00fcr\u00fc, bu m\u00fchr\u00fcn par\u00e7alanmas\u0131 tesad\u00fcf eseri de\u011fildi.<\/p>\n

Toplumsal b\u00fct\u00fcnle\u015fmeyi sa\u011flayan dinsel g\u00fc\u00e7ler, her \u015feyden \u00f6nce keyfi olarak do\u011fmu\u015f olmas\u0131 \u00f6l\u00e7\u00fcs\u00fcnde feshedilme ihtimali kar\u015f\u0131s\u0131nda hassas olan bir ayd\u0131nlanma s\u00fcreci nedeniyle giderek daha zay\u0131f d\u00fc\u015ft\u00fc. Bu ayd\u0131nlanman\u0131n bir g\u00f6r\u00fcn\u00fcm\u00fc, i\u00e7g\u00f6r\u00fclerin (insight) iradi olarak unutulmayaca\u011f\u0131 ancak bast\u0131r\u0131labilece\u011fi ya da daha iyi i\u00e7g\u00f6r\u00fclerle d\u00fczeltilebilece\u011fi ger\u00e7e\u011fine dayanan \u00f6\u011frenme s\u00fcre\u00e7lerinin geri \u00e7evrilemezli\u011fidir. B\u00f6ylece ayd\u0131nlanma noksanlar\u0131n\u0131 ancak radikalle\u015ftirilmi\u015f ayd\u0131nlanmayla d\u00fczeltebilirdi; i\u015fte bunun i\u00e7indir ki, Hegel ve izleyicileri umutlar\u0131n\u0131, akl\u0131n, dinin birle\u015ftirici g\u00fcc\u00fcn\u00fcn e\u015fde\u011ferlisi olarak ge\u00e7erli k\u0131l\u0131nd\u0131\u011f\u0131 bir ayd\u0131nlanma diyalekti\u011fine ba\u011flamak zorundayd\u0131. Onlar b\u00f6yle bir program\u0131 tamamlayaca\u011f\u0131 farzedilen ak\u0131l kavramlar\u0131 geli\u015ftirdi. Bu giri\u015fimlerin nas\u0131l ve ni\u00e7in ba\u015far\u0131s\u0131zl\u0131\u011fa u\u011frad\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fck.<\/p>\n

Hegel akl\u0131 mutlak bir tinin uzla\u015ft\u0131r\u0131c\u0131 (reconciling) \u00f6zbilgisi olarak; Hegelci sol \u00fcretken bir \u015fekilde d\u0131\u015fsalla\u015ft\u0131r\u0131lm\u0131\u015f ama korunmu\u015f asli g\u00fc\u00e7lerin \u00f6zg\u00fcrle\u015ftirici temell\u00fck\u00fc olarak, Hegelci sa\u011f ise ka\u00e7\u0131n\u0131lmaz b\u00f6l\u00fcnmelerin ac\u0131s\u0131n\u0131 yeniden an\u0131msat\u0131c\u0131 telafi olarak kavrad\u0131. Hegel’in ak\u0131l kavram\u0131, \u00e7ok g\u00fc\u00e7l\u00fc oldu\u011funu kan\u0131tlad\u0131; gelece\u011fe a\u00e7\u0131k bir tarih s\u00fcrecinin \u00f6tesinde, \u015fimdinin kendi kendisiyle bar\u0131\u015f\u0131k olmayan karakterinin \u00f6tesinde yeralan mutlak tin zihinsel bir a\u00e7\u0131kl\u0131kla \u00f6neriliyordu. Bundan dolay\u0131, papazvari felsefeciler kast\u0131n\u0131n bar\u0131\u015f\u0131k olmayan ger\u00e7eklikten mistik geri \u00e7ekili\u015flerine kar\u015f\u0131 Gen\u00e7 Hegelciler h\u00e2l\u00e2 felsefi d\u00fc\u015f\u00fcncenin ger\u00e7ekle\u015ftirilmesini bekleyen bir \u015fimdinin d\u00fcnyevi hakk\u0131na ba\u015fvurdu. Bunu yaparken yetersiz bir praxis kavram\u0131n\u0131n geli\u015fmesine neden oldular. Bu praxis kavram\u0131 yaln\u0131zca altedece\u011fi farzedilen mutlakla\u015fm\u0131\u015f ama\u00e7l\u0131 rasyonalitenin g\u00fcc\u00fcn\u00fc \u00e7o\u011faltt\u0131. Neo-muhafazakarlar, t\u00fcm devrimci umutlar kar\u015f\u0131s\u0131nda kendisini inatla ortaya koyan toplumsal karma\u015f\u0131kl\u0131k i\u00e7in praxis felsefesini g\u00fc\u00e7l\u00fckle telaffuz edebilirlerdi. Sonu\u00e7ta Hegel’in ak\u0131l kavram\u0131n\u0131 \u00f6yle bir tarzda de\u011fi\u015ftirdiler ki, modern toplumun telafiye duydu\u011fu ihtiya\u00e7 ayn\u0131 zamanda onun rasyonalitesi olarak \u00f6ne \u00e7\u0131kar\u0131ld\u0131. Ama bu kavram,\u00a0Geisteswissenschaften<\/em>‘in vas\u0131tas\u0131yla geleneksel g\u00fc\u00e7leri yeniden hayata d\u00f6nd\u00fcrebilece\u011fi farzedilen bir tarihselcili\u011fin telafi edici i\u015flevini kavran\u0131labilir k\u0131lmaya yetecek denli uzak bir noktaya ula\u015famad\u0131.<\/p>\n

Antika merakl\u0131s\u0131 bir tarihyaz\u0131m\u0131n\u0131n kaynaklar\u0131ndan beslenen bu \u00e7a\u011fda\u015f k\u00fclt\u00fcre kar\u015f\u0131 Nietzsche, bir zaman Gen\u00e7 Hegelcilerin Hegelci tarih felsefesinin nesnelcili\u011fine kar\u015f\u0131 yapt\u0131klar\u0131na benzer bir tarzda modern zaman-bilincini etkiledi. Nietzsche,\u00a0Untimely Observations<\/em>‘\u0131n ikincisinde, “Tarihin Hayat i\u00e7in Zararlar\u0131 ve Yararlar\u0131 \u00dczerine”de, eylemden ayr\u0131lm\u0131\u015f ve i\u00e7 d\u00fcnya alan\u0131na itilmi\u015f k\u00fclt\u00fcrel gelene\u011fin verimlili\u011fini analiz eder. “A\u00e7l\u0131k olmaks\u0131z\u0131n, hatta ihtiyac\u0131n tersine al\u0131nan a\u015f\u0131r\u0131 bilgi art\u0131k eyleme sevkeden d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc bir g\u00fcd\u00fc olarak hareket etmez ve belli bir kaotik i\u00e7 d\u00fcnyada sakl\u0131 kal\u0131r… ve modern k\u00fclt\u00fcr\u00fcn b\u00fct\u00fcn\u00fc b\u00f6ylece \u00f6z\u00fcnde i\u00e7seldir…. ‘D\u0131\u015f D\u00fcnya Barbarlar\u0131 i\u00e7in bir \u0130\u00e7 D\u00fcnya K\u00fclt\u00fcr\u00fc Elkitab\u0131’d\u0131r”. (1) Tarihsel bilgiyle a\u015f\u0131r\u0131 y\u00fcklenmi\u015f bilin\u00e7, gelece\u011fe d\u00f6n\u00fck bak\u0131\u015flara sahip olan insanlar\u0131 “ge\u00e7mi\u015fi \u015fimdinin en g\u00fc\u00e7l\u00fc bak\u0131\u015f a\u00e7\u0131s\u0131ndan yorumlamaya” yetenekli k\u0131lan “hayat\u0131n plastik g\u00fcc\u00fc”n\u00fc yitirmi\u015ftir. (2) D\u00fczenli bir tarzda yola koyulan\u00a0Geisteswissenschaften<\/em> yanl\u0131\u015f, yani eri\u015filmez bir nesnellik idealine ba\u011f\u0131ml\u0131 olduklar\u0131ndan hayat i\u00e7in zaruri olan standartlar\u0131 n\u00f6trle\u015ftirmekte ve fel\u00e7 edici bir g\u00f6rececili\u011fe ge\u00e7it vermektedir: “Sen nas\u0131l olursan ol, \u015feyler t\u00fcm \u00e7a\u011flarda farkl\u0131yd\u0131”. (3) Bunlar, “bizi \u015fimdide ya\u015famaya muktedir k\u0131lmak i\u00e7in gerekli” zaman zaman “ge\u00e7mi\u015fe ait bir\u015feyleri tahrip etme ve feshetme” kapasitesini k\u0131s\u0131tlar. (4) Gen\u00e7 Hegelciler gibi Nietzsche de, ‘tarihin g\u00fcc\u00fc’ne beslenen takdir duygusunda, kolayca\u00a0Realpolitik<\/em> tarz\u0131ndaki \u00e7\u0131plak ba\u015far\u0131n\u0131n takdirine d\u00f6n\u00fc\u015f\u00fcveren bir e\u011filim alg\u0131lar.<\/p>\n

Nietzsche’nin modernite s\u00f6ylemine giri\u015fiyle birlikte tart\u0131\u015fman\u0131n zemini tamamen de\u011fi\u015fir. Ak\u0131l ba\u015flang\u0131\u00e7ta uzla\u015ft\u0131r\u0131c\u0131 bir \u00f6zbilgi olarak, sonra \u00f6zg\u00fcrle\u015ftirici bir temell\u00fck ve son olarak telafi edici an\u0131msay\u0131\u015f olarak kavrand\u0131; b\u00f6ylece ak\u0131l dinin birle\u015ftirici g\u00fcc\u00fcn\u00fcn e\u015fde\u011ferlisi olarak ortaya \u00e7\u0131kabilir ve kendi itici g\u00fc\u00e7leri arac\u0131l\u0131\u011f\u0131yla modernitenin b\u00f6l\u00fcn\u00fcmlerini altedebilirdi. Ak\u0131l kavram\u0131n\u0131 hakiki bir ayd\u0131nlanman\u0131n diyalekti\u011fi program\u0131na uydurma yolundaki bu giri\u015fim \u00fc\u00e7 kez bo\u015fa \u00e7\u0131kt\u0131. Bu durum kar\u015f\u0131s\u0131nda Nietzsche’nin \u00f6zne-merkezli akl\u0131 tekrardan i\u00e7kin bir ele\u015ftiriye tabi tutmaktan ya da programdan tamamen vazge\u00e7mekten ba\u015fka bir se\u00e7ene\u011fi yoktu. Nietzsche ikinci alternatifte karar k\u0131lar: Ak\u0131l kavram\u0131n\u0131n yenilenmi\u015f bir revizyonunu reddeder ve ayd\u0131nlanman\u0131n diyalekti\u011fine veda eder. Modern bilincin geli\u015fig\u00fczel i\u00e7eriklerle istila edildi\u011fi ve \u00f6zsel olan her \u015feyden yoksun k\u0131l\u0131nd\u0131\u011f\u0131 tarihsici deformasyonu\u00a0Nietzsche’nin modernitenin kendi \u00f6l\u00e7\u00fctlerini h\u00e2l\u00e2 yine kendisinden hareketle bi\u00e7imlendirebilece\u011finden ku\u015fku duymas\u0131na neden olur – “Biz modernlerin kendi kendimizden ba\u015fka hi\u00e7bir \u015feyi yok”. (5) Asl\u0131nda\u00a0Nietzsche ayd\u0131nlanma diyalekti\u011finin d\u00fc\u015f\u00fcnce-fig\u00fcr\u00fcn\u00fc tarihsici ayd\u0131nlanmaya da \u00e7evirir, ama bunu bu kez bizatihi modernitenin ak\u0131l kabu\u011funu berhava ettirmek amac\u0131yla yapar.<\/p>\n

Tarihsel ak\u0131l merdivenini Nietzsche, yine sonunda akl\u0131 \u00e7\u00f6pe atmak ve akl\u0131n \u00f6tekisi olarak mitde aya\u011f\u0131n\u0131 basacak bir yer edinmek i\u00e7in kullan\u0131r: “tarihsel e\u011fitimin k\u00f6keni i\u00e7in -ve onun ‘yeni bir \u00e7a\u011f’\u0131n, ‘yeni bir bilin\u00e7’in tiniyle i\u00e7sel, olduk\u00e7a radikal \u00e7eli\u015fkisi i\u00e7in- bu k\u00f6kenin kendisi sonu\u00e7ta tarihsel olarak anla\u015f\u0131lmal\u0131, tarihin kendisi tarih sorununu da\u011f\u0131tmal\u0131, bilgi kendi i\u011fnesini kendine do\u011fru y\u00f6neltmeli -bu \u00fc\u00e7l\u00fc mal\u0131\/meli, ‘yeni \u00e7a\u011f’ e\u011fer ger\u00e7ekten yeni, g\u00fc\u00e7l\u00fc, orijinal bir\u015feyler ve hayat vaadi i\u00e7eriyorsa ‘yeni \u00e7a\u011f’\u0131n yeni ruhunun emperatifidir”. (6)\u00a0Nietzsche burada, onu Alexandr’\u0131n d\u00fcnyas\u0131n\u0131n \u00f6tesine ve Roma-Hristiyan d\u00fcnyas\u0131n\u0131n \u00f6tesine gerisin geri ba\u015flang\u0131\u00e7lara, “antik Yunan\u0131n muazzam, do\u011fal ve insanca” d\u00fcnyas\u0131na g\u00f6t\u00fcrm\u00fc\u015f olan ve tarihsel-filolojik ara\u00e7larla icra etti\u011fi bir incelemesini,\u00a0Birth of Tragedy<\/em>‘yi d\u00fc\u015f\u00fcn\u00fcyor (s. 86). Bu patika \u00fczerinde, modernitenin antika uzman\u0131 d\u00fc\u015f\u00fcncesinin ‘gecikenleri’ postmodern bir \u00e7a\u011f\u0131n ilk tohumlar\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fclecektir -Heidegger’in\u00a0Being and Time<\/em>‘da tekrar ele alaca\u011f\u0131 bir program.\u00a0Nietzsche’ye g\u00f6re ba\u015flang\u0131\u00e7 durumu barizdir. Bir yanda, tarihsel ayd\u0131nlanma yaln\u0131zca \u015fimdi modernitenin ba\u015far\u0131lar\u0131nda elle tutulabilir olan b\u00f6l\u00fcn\u00fcmleri g\u00fc\u00e7lendirir; bu k\u00fclt\u00fcr dini bi\u00e7imde tezah\u00fcr etti\u011fi haliyle ak\u0131l bundan b\u00f6yle geleneksel dinin birle\u015ftirici g\u00fcc\u00fcn\u00fc yenileyebilecek hi\u00e7bir sentetik g\u00fc\u00e7 geli\u015ftirmez. \u00d6te yandan, restorasyon siyaseti moderniteye kapal\u0131d\u0131r. Eski medeniyetlerin dinsel-metafizik d\u00fcnya g\u00f6r\u00fc\u015flerinin kendileri \u00e7oktan ayd\u0131nlanman\u0131n \u00fcr\u00fcn\u00fc haline gelmi\u015ftir; bundan \u00f6t\u00fcr\u00fc, bu dinsel-metafizik d\u00fcnya g\u00f6r\u00fc\u015fleri modernitenin radikalle\u015fmi\u015f ayd\u0131nlanmas\u0131na muhalefet edebilmek i\u00e7in\u00a0gere\u011finden fazla rasyoneldir<\/em>.<\/p>\n

Ayd\u0131nlanman\u0131n diyalekti\u011finin \u00fcst\u00fcnden atlayan herkes gibi\u00a0Nietzsche de bariz bir d\u00fczlemeye giri\u015fir. Modernite tekil stat\u00fcs\u00fcn\u00fc yitirir; modernite yaln\u0131zca arkaik hayat\u0131n \u00e7\u00f6z\u00fclmesiyle ve mitin \u00e7\u00f6kmesiyle ba\u015flam\u0131\u015f olan \u00e7ok uzun bir rasyonelle\u015fme tarihindeki en son \u00e7a\u011fd\u0131r. (7) Avrupa’da, felsefi d\u00fc\u015f\u00fcncenin kurucusu Sokrates ve kilise tektanr\u0131c\u0131l\u0131\u011f\u0131n\u0131n kurucusu \u0130sa bu d\u00f6n\u00fcm noktas\u0131n\u0131 i\u015faretler: “Bizim doyurulmam\u0131\u015f tarihsel k\u00fclt\u00fcr\u00fcm\u00fcz\u00fcn devasa tarihsel ihtiyac\u0131, \u00f6teki say\u0131s\u0131z k\u00fclt\u00fcrlerden birinin etraf\u0131nda toplanma, bilgiye duyulan t\u00fcketici arzu -t\u00fcm bunlar e\u011fer mitin yitirilmesine, mitik yuvan\u0131n yitirilmesine i\u015faret etmiyorsa neye i\u015faret eder?”. (8) Modern zaman bilinci herhangi bir gerileme d\u00fc\u015f\u00fcncesini, mitik k\u00f6kenlere dolay\u0131ms\u0131z bir geri d\u00f6n\u00fc\u015f\u00fc yasaklamaktad\u0131r elbette. Mitik ge\u00e7mi\u015flerin canland\u0131r\u0131lmas\u0131n\u0131n ufkunu yaln\u0131zca gelecek olu\u015fturmaktad\u0131r: “Ge\u00e7mi\u015f daima bir kahin olarak konu\u015fur: Yaln\u0131zca \u015fimdiyi bilen gelece\u011fin kurucular\u0131 olarak anlayacaks\u0131n\u0131z onu”. (9)\u00a0Gelmekte olan<\/em> tanr\u0131ya y\u00f6nelik bu\u00a0\u00fctopyan<\/em> tutum\u00a0Nietzsche’nin giri\u015fimini reaksiyoner “K\u00f6kenlere d\u00f6n\u00fc\u015f” \u00e7a\u011fr\u0131s\u0131ndan ay\u0131r\u0131r. K\u00f6ken ve amac\u0131 birbirleriyle k\u0131yaslayan teleolojik d\u00fc\u015f\u00fcnce, g\u00fcc\u00fcn\u00fc tamamen yitirir. Ve\u00a0Nietzsche modern zaman-bilincini yads\u0131may\u0131p, tersine y\u00fckseltti\u011fi i\u00e7in, en \u00f6znel d\u0131\u015favurum bi\u00e7imlerinde bu zaman-bilincini zirvesine \u00e7\u0131karan modern sanat\u0131 modernitenin arkaikle ba\u011flant\u0131ya ge\u00e7ti\u011fi ortam olarak tasavvur edebilir. Tarihsicili\u011fin bize d\u00fcnyay\u0131 bir sergi olarak sunmas\u0131na ve ondan zevk alan \u00e7a\u011fda\u015flar\u0131 i\u00e7i ge\u00e7mi\u015f izleyicilere d\u00f6n\u00fc\u015ft\u00fcrmesine kar\u015f\u0131l\u0131k, yaln\u0131zca kendisini \u015fimdide t\u00fcketen bir sanat\u0131n tarih\u00fcst\u00fc g\u00fcc\u00fc “insan\u0131n ger\u00e7ek ihtiya\u00e7 halinden ve i\u00e7sel yoksullu\u011fundan” (10) kurtulmas\u0131n\u0131 sa\u011flayabilir.<\/p>\n

Gen\u00e7\u00a0Nietzsche burada, “Din ve Sanat \u00dczerine Deneme”sine \u015fu \u00f6nermeyle ba\u015flayan Richard Wagner’in program\u0131n\u0131 d\u00fc\u015f\u00fcnmektedir: “Din nerede sanatsal hale geldiyse, orada dinin \u00e7ekirde\u011finin korunmas\u0131 sanata kalm\u0131\u015ft\u0131r demek m\u00fcmk\u00fcn. \u00c7\u00fcnk\u00fc sanat mitik sembolleri (din bunlar\u0131n ger\u00e7ek anlamda hakiki olduklar\u0131na inanmak ister) sembolik de\u011ferleri baz\u0131nda kavrar; \u00f6yle ki, sonu\u00e7ta mitik sembollerde gizlenmi\u015f olan derin hakikat, bu sembollerin ideal temsili arac\u0131l\u0131\u011f\u0131yla tan\u0131nabilir”. (11) K\u00fclt\u00fcrel bak\u0131mdan yeniden canlanm\u0131\u015f bir kamusal alanla birlikte sanat eseri haline gelmi\u015f dinsel bayram\u0131n, \u00f6zel olarak temell\u00fck edilmi\u015f tarihsel k\u00fclt\u00fcr\u00fcn i\u00e7e d\u00f6n\u00fckl\u00fc\u011f\u00fcn\u00fc bertaraf edece\u011fi farzedilir. Bu, modern bilinci merkezsizle\u015ftirecek ve arkaik tecr\u00fcbelere a\u00e7acakt\u0131r. Gelece\u011fin bu sanat\u0131, bir sanat\u00e7\u0131 tekinin \u00fcr\u00fcn\u00fc oldu\u011funu yads\u0131r ve “halk\u0131n kendisini gelece\u011fin sanat\u00e7\u0131s\u0131” (12) olarak yerle\u015ftirir.\u00a0Nietzsche i\u015fte bunun i\u00e7in Wagner’i “Toplumun Devrimcisi” olarak ve Alexandrec\u0131 k\u00fclt\u00fcr\u00fc bertaraf eden kimse olarak selamlar. Diyonizyan trajedinin etkisinin Bayreuth’dan ileriye gitmesini umar -“toplum ile devlet ve olduk\u00e7a genelde insan ile insan aras\u0131ndaki u\u00e7urumlar, gerisin geri tam do\u011fan\u0131n kalbine g\u00f6t\u00fcren kar\u015f\u0131 konulmaz bir birlik duygusuna ge\u00e7it verir”. (13)<\/p>\n

Bildi\u011fimiz gibi,\u00a0Nietzsche daha sonralar\u0131 Wagnerci operan\u0131n d\u00fcnyas\u0131ndan nefretle uzakla\u015ft\u0131. Bu i\u011frenmenin ki\u015fisel, siyasal ve estetik nedenlerinden daha ilgin\u00e7 olan\u0131, “bundan b\u00f6yle Romantik k\u00f6kenli (Wagner’inki gibi) olmayan bir m\u00fczik neye benzemek zorunda kalacakt\u0131r? -Diyonizyan olmaktan ba\u015fka” (14) sorusunun ard\u0131nda duran felsefi g\u00fcd\u00fcd\u00fcr. Yeni bir mitoloji d\u00fc\u015f\u00fcncesi Romantik kaynakl\u0131d\u0131r, gelmekte olan tanr\u0131 olarak Diyonisus’a yap\u0131lan ba\u015fvuru da \u00f6yle. Yine benzer \u015fekilde,\u00a0Nietzsche kendisini bu d\u00fc\u015f\u00fcncelerin Romantik kullan\u0131m\u0131ndan uzakla\u015ft\u0131r\u0131r ve Wagner’in \u00e7ok \u00f6tesine uzanan bariz bir \u015fekilde daha radikal bir de\u011fi\u015fkeyi ilan eder. Ama Diyonizyan olan, Romantikden hangi y\u00f6nden farkl\u0131d\u0131r?<\/p>\n

”<\/p>\n

(1) Friedrich Nietzsche,\u00a0On the Advantage and Disadvantage of History of Life<\/em> (Cambridge, 1980), s. 24-25.<\/span>
\n(2) ibid., s. 62 ve 37.<\/span>
\n(3)\u00a0ibid., s. 41.<\/span>
\n(4) ibid., s. 21.<\/span>
\n(5) ibid., s. 24.<\/span>
\n(6) ibid., s. 45.<\/span>
\n(7) Bu, Horkeimer ve Adorno i\u00e7in de ge\u00e7erlidir; bu bak\u0131mdan\u00a0Nietzsche, Bataille ve Heidegger’e yak\u0131nd\u0131rlar. Bu konuda bu kitaptaki 5. derse bakabilirsiniz.<\/span>
\n(8) Friedrich\u00a0Nietzsche,\u00a0The Birth of Tragedy and the Case of Wagner<\/em> (New York, 1967), s. 136.<\/span>
\n(9)\u00a0Nietzsche,\u00a0Advantage and Disadvantage<\/em>, s. 38.<\/span>
\n(10) ibid., s. 32, 64.<\/span>
\n(11) Richard Wagner,\u00a0S\u00e4mtliche Schriften und Dichtungen<\/em>,\u00a0\u00dfd. 10, s. 211.<\/span>
\n(12) ibid., s. 172.<\/span>
\n(13) Nietzsche,\u00a0The Birth of Tragedy<\/em>, s. 59.<\/span>
\n(14) Nietzsche, “\u00d6zele\u015ftiri Giri\u015fimleri”,\u00a0The Birth of Tragedy<\/em> i\u00e7inde, s. 25. Bkz. Nietzsche’nin G. Colli ve M. Montineri taraf\u0131ndan derlenen (Berlin, 1967)\u00a0S\u00e4mtliche Werke<\/em>‘sinin 12. cildi ve devam\u0131.<\/span><\/p>\n

J\u00fcrgen Habermas, “Postmoderniteye Giri\u015f: Bir D\u00f6n\u00fcm Noktas\u0131 Olarak Nietzsche”, Modernite versus Postmodernite, der. ve \u00e7ev. Mehmet K\u00fc\u00e7\u00fck, Vadi Yay\u0131nlar\u0131, 2000, 3. bas\u0131m, s. 236-41.<\/p>\n","protected":false},"excerpt":{"rendered":"

Keith Ansell-Pearson’\u0131n “Kusursuz Nihilist: Politik Bir D\u00fc\u015f\u00fcn\u00fcr Olarak Nietzsche\u2019ye Giri\u015f” kitab\u0131n\u0131 okurken Nietzsche’yi postmodern d\u00f6nemdeki pek \u00e7ok d\u00fc\u015f\u00fcnceyi \u00f6nceleyen bir yazar olarak d\u00fc\u015flemi\u015ftim, belki Ansell-Pearson da bu ba\u011flar\u0131 an\u0131yordu. Nietzsche ve Postmodern anahtar kelimeleri de sonradan kan\u0131m\u0131 do\u011frulam\u0131\u015ft\u0131. Habermas’\u0131n metninde -bu ilk k\u0131sm\u0131, kitaptaki metin d\u00f6rt b\u00f6l\u00fcm- bu paralelli\u011fin felsefi k\u00f6kenlerine dair -benim i\u00e7in zorlu- … Continue reading Habermas, Postmoderniteye Giri\u015f: Bir D\u00f6n\u00fcm Noktas\u0131 Olarak Nietzsche (I)<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[33,101,133],"tags":[103,379,378,376,377],"class_list":["post-1378","post","type-post","status-publish","format-standard","hentry","category-alinti","category-felsefe","category-postmodernizm","tag-friedrich-nietzsche","tag-g-w-f-hegel","tag-jurgen-habermas","tag-mehmet-kucuk","tag-modernite-versus-postmodernite"],"aioseo_notices":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p9WYIs-me","jetpack-related-posts":[{"id":362,"url":"https:\/\/yalpertem.com\/blog\/2017\/10\/08\/kusursuz-nihilist-nietzsche-okuma-notlari\/","url_meta":{"origin":1378,"position":0},"title":"Kusursuz Nihilist: Nietzsche (Okuma Notlar\u0131)","author":"yalpertem","date":"8 October 2017","format":false,"excerpt":"Keith Ansell-Pearson, Kusursuz Nihilist: Politik Bir D\u00fc\u015f\u00fcn\u00fcr Olarak Nietzsche\u2019ye Giri\u015f, Ayr\u0131nt\u0131 Yay\u0131nlar\u0131, \u00e7ev. Cem Soydemir, 1998 [1994]. \u201cNietzsche\u2019nin kim oldu\u011fu sorusunu yan\u0131tlayabilseydik, onun \u00f6n\u00fcnde mi, yoksa arkas\u0131nda m\u0131 oldu\u011fumuza, onun kar\u015f\u0131s\u0131nda m\u0131, yoksa yan\u0131nda m\u0131 yer ald\u0131\u011f\u0131m\u0131za karar verebilirdik. Nietzsche\u2019nin felsefesinin daha \u00f6nde gelen hedefi ise, okuyucular\u0131n\u0131 \u00f6zerk olmaya te\u015fvik\u2026","rel":"","context":"In "felsefe"","block_context":{"text":"felsefe","link":"https:\/\/yalpertem.com\/blog\/category\/felsefe\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/yalpertem.com\/blog\/wp-content\/uploads\/2017\/10\/kusursuz-nihilist-pearson-nietzsche-1-204x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":324,"url":"https:\/\/yalpertem.com\/blog\/2017\/10\/01\/pearson-zerdust-uzerine\/","url_meta":{"origin":1378,"position":1},"title":"Pearson, Zerd\u00fc\u015ft ve Eylem \u00dczerine","author":"yalpertem","date":"1 October 2017","format":false,"excerpt":"\"\u00d6ndeyi\u015fte Zerd\u00fc\u015ft\u2019\u00fcn insanl\u0131\u011fa, Tanr\u0131\u2019n\u0131n \u00f6l\u00fcm\u00fc olay\u0131n\u0131n ve ni\u00adhilizmin h\u00fck\u00fcmranl\u0131\u011f\u0131n\u0131n \u00f6tesine nas\u0131l ge\u00e7ilebilece\u011fini g\u00f6stermek amac\u0131yla ya\u015fam\u0131n yasas\u0131 olarak kendini alt etmeyi \u00f6\u011fretmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. \u00d6ncelikle, insan\u0131n bir erek de\u011fil yaln\u0131zca bir k\u00f6pr\u00fc oldu\u011funu \u00f6\u011frenmemiz gerekir; hayvanla \u00dcbermensch aras\u0131na ba\u011flanm\u0131\u015f bir iptir insan; dipsiz bir u\u00e7urumun \u00fczerinde bir k\u00f6pr\u00fc, tehlikeli bir yolculuk.\u2026","rel":"","context":"In "al\u0131nt\u0131"","block_context":{"text":"al\u0131nt\u0131","link":"https:\/\/yalpertem.com\/blog\/category\/alinti\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/yalpertem.com\/blog\/wp-content\/uploads\/2017\/10\/kusursuz-nihilist-pearson-nietzsche-204x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":633,"url":"https:\/\/yalpertem.com\/blog\/2017\/11\/30\/goodchild-deleuze-nietzsche-guc-istenci-beden-ve-soykutuk-uzerine\/","url_meta":{"origin":1378,"position":2},"title":"Goodchild, Deleuze & Nietzsche: G\u00fc\u00e7 \u0130stenci, Beden ve Soyk\u00fct\u00fck \u00dczerine","author":"yalpertem","date":"30 November 2017","format":false,"excerpt":"Philip Goodchild, bu pasajda Nietzsche'nin g\u00fc\u00e7 istenci, beden tasavvuru ve soyk\u00fct\u00fck y\u00f6ntemi gibi baz\u0131 temel kavramlar\u0131n\u0131 Deleuze'\u00fcn nas\u0131l okudu\u011funu anlat\u0131yor. Deleuze \u00fczerine yorumlar\u0131nda s\u0131k\u00e7a tekrarlanan \"kuvvet\" vurgusuyla ba\u011fl\u0131yor bu kavramlar\u0131. \u00d6zellikle soyk\u00fct\u00fc\u011fe dair yorumunda tarihselcili\u011fi co\u011frafyac\u0131 bir anlay\u0131\u015fla yerinden edi\u015fi, bir s\u0131\u00e7rama etkisi yaratt\u0131 benim Nietzsche'nin bu y\u00f6ntemini ve Deleuze'deki\u2026","rel":"","context":"In "al\u0131nt\u0131"","block_context":{"text":"al\u0131nt\u0131","link":"https:\/\/yalpertem.com\/blog\/category\/alinti\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/yalpertem.com\/blog\/wp-content\/uploads\/2017\/11\/deleuze-guattari-arzu-politikas%C4%B1na-giris-200x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":740,"url":"https:\/\/yalpertem.com\/blog\/2017\/12\/11\/deleuze-guattari-arzu-politikasina-giris-okuma-notlari\/","url_meta":{"origin":1378,"position":3},"title":"Deleuze & Guattari: Arzu Politikas\u0131na Giri\u015f (Okuma Notlar\u0131)","author":"yalpertem","date":"11 December 2017","format":false,"excerpt":"Philip Goodchild\u2019\u0131n 1996\u2019da yazd\u0131\u011f\u0131 Deleuze & Guattari: Arzu Politikas\u0131na Giri\u015f kitab\u0131, merkezinde iki felsefecinin birlikte yazd\u0131klar\u0131 kitaplar\u0131 ve a\u011f\u0131rl\u0131kla Deleuze\u2019\u00fcn di\u011fer metinlerini sistematik bir bi\u00e7imde okumay\u0131 ama\u00e7l\u0131yor. Ele\u015ftirel bir okumadan ziyade adanm\u0131\u015f bir \u00f6\u011frencinin yak\u0131n okumas\u0131 olarak, olabildi\u011fince yorumdan ka\u00e7\u0131nma niyetiyle, ikilinin d\u00fc\u015f\u00fcnce \u00e7izgilerinden do\u011fru d\u0131\u015far\u0131ya a\u00e7\u0131lan; metinleri kendi \u00fcslubunda\u2026","rel":"","context":"In "felsefe"","block_context":{"text":"felsefe","link":"https:\/\/yalpertem.com\/blog\/category\/felsefe\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/yalpertem.com\/blog\/wp-content\/uploads\/2017\/12\/deleuze-guattari-arzu-politikas%C4%B1na-giris-1-200x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":1834,"url":"https:\/\/yalpertem.com\/blog\/2018\/07\/06\/butler-nietzschenin-kara-vicdan-izahi\/","url_meta":{"origin":1378,"position":4},"title":"Butler, Nietzsche’nin Kara Vicdan \u0130zah\u0131","author":"yalpertem","date":"6 July 2018","format":false,"excerpt":"\" Nietzsche'nin kara vicdan \u00fczerine d\u00fc\u015f\u00fcnceleri\u00a0Ahlak\u0131n Soyk\u00fct\u00fc\u011f\u00fc \u00dcst\u00fcne'deki ikinci denemenin 16. b\u00f6l\u00fcm\u00fcnde yer al\u0131r. Ba\u015flang\u0131\u00e7ta bu nosyonun ayn\u0131 makalede yer alan vicdan nosyonu ile ili\u015fkisi mu\u011flakt\u0131r. Vicdan, s\u00f6zlerini tutmak \u00fczere yeti\u015ftirilmi\u015f hayvan \u00fczerinden ve \"egemen\" insanla ili\u015fkilendirilerek takdim edilir. S\u00f6z verip s\u00f6z\u00fcn\u00fc tutan ki\u015fi, \"unutkanl\u0131\u011fa kar\u015f\u0131 bir yetenek\", yani \"istemin\u2026","rel":"","context":"In "al\u0131nt\u0131"","block_context":{"text":"al\u0131nt\u0131","link":"https:\/\/yalpertem.com\/blog\/category\/alinti\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/yalpertem.com\/blog\/wp-content\/uploads\/2018\/07\/judith-butler-iktidar%C4%B1n-psi%C5%9Fik-ya%C5%9Fam%C4%B1-200x300.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":349,"url":"https:\/\/yalpertem.com\/blog\/2017\/10\/07\/nietzsche-filozof-entelektuel-uzerine\/","url_meta":{"origin":1378,"position":5},"title":"Nietzsche, Filozof ve Entelekt\u00fcel \u00dczerine","author":"yalpertem","date":"7 October 2017","format":false,"excerpt":"\"G\u00fcn\u00fcm\u00fczde filozofun geli\u015fmesinin kar\u015f\u0131s\u0131ndaki tehlikeler asl\u0131nda o kadar katmerlidir ki, bu meyvenin olgunla\u015fabilece\u011finden ku\u015fku duyuyor insan. Bilimlerin kapsam\u0131 ve in\u015fa ettikleri kule muazzam b\u00fcy\u00fcd\u00fc, b\u00f6ylelikle filozofun hen\u00fcz \u00e7\u0131rakl\u0131k a\u015famas\u0131nda yorulma ve herhangi bir yerde durup \"uzmanla\u015fma\" olas\u0131l\u0131\u011f\u0131 da artt\u0131; \u00f6yle ki art\u0131k kendi y\u00fcksekli\u011fine, \u00fcstten bak\u0131\u015fa, genel bak\u0131\u015fa, a\u015fa\u011f\u0131ya bak\u0131\u015fa\u2026","rel":"","context":"In "al\u0131nt\u0131"","block_context":{"text":"al\u0131nt\u0131","link":"https:\/\/yalpertem.com\/blog\/category\/alinti\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/yalpertem.com\/blog\/wp-content\/uploads\/2017\/10\/iyinin-ve-kotunun-otesinde-friedrich-nietzsche-182x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]}],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/1378","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/comments?post=1378"}],"version-history":[{"count":3,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/1378\/revisions"}],"predecessor-version":[{"id":4634,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/1378\/revisions\/4634"}],"wp:attachment":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/media?parent=1378"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/categories?post=1378"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/tags?post=1378"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}