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<\/p>\nPasaj, \u00fc\u00e7 b\u00f6l\u00fcml\u00fck Ahlak\u0131n Soyk\u00fct\u00fc\u011f\u00fc’n\u00fcn ilk k\u0131sm\u0131 olan “‘\u0130yi ve K\u00f6t\u00fc’, ‘\u0130yi ve Fena'” i\u00e7inden. Nietzsche’yi ilk elden okumak, sars\u0131lmak demekmi\u015f. Bu k\u0131s\u0131mda tarihsel olarak “iyi” ve “k\u00f6t\u00fc” konumunu kuran topluluklar, \u0131rklar ve d\u00fc\u015f\u00fcnme bi\u00e7imlerini ortaya d\u00f6k\u00fcyor. Dini ya da siyasal do\u011frucu s\u00f6ylemde, o kadar ileri gidilmese bile ortak duyuda bulunan “iyi” ve “k\u00f6t\u00fc” alg\u0131s\u0131n\u0131 par\u00e7alamaya, tarihten \u00e7ekti\u011fi tersinden bir yakla\u015f\u0131m\u0131 ortaya koymaya \u00e7al\u0131\u015f\u0131yor. Bu pasaj \u00f6zellikle Nietzsche’nin neden Alman fa\u015fizmiyle birlikte an\u0131ld\u0131\u011f\u0131na dair net \u00f6rnekler sunuyor, ben bu tezlere, Bataille sa\u011f olsun, ra\u011fbet etmemeye \u00e7al\u0131\u015f\u0131yorum. Fakat burada s\u00f6yledikleri, bunu da zorlad\u0131\u011f\u0131 i\u00e7in, d\u00f6n\u00fcp bakarak tekrar d\u00fc\u015f\u00fcnmek ad\u0131na not almak istedim. \u015eu ana kadar Nietzsche’de benim i\u00e7in temel merak\u0131, “mazlum, kaybeden, kabullenmi\u015f” pozisyonu g\u00fc\u00e7lendirerek a\u015fmaya dair yollar sunup sunamayaca\u011f\u0131 olu\u015fturuyor.<\/p>\n
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11.<\/p>\n
“\u0130yi” temel kavram\u0131n\u0131 \u00f6ncel olarak ve kendili\u011finden, yani kendinden yola \u00e7\u0131karak tasar\u0131mlayan ve ancak bu temel kavramdan hareketle bir “fena” imgesi yaratan asilde oldu\u011funun tam tersi k\u0131sacas\u0131! Asil k\u00f6kten do\u011fma bu “fena” ve doymak bilmez nefretin cad\u0131 kazan\u0131ndan \u00e7\u0131kma o “k\u00f6t\u00fc” – birincisi sonradan, ilaveten yarat\u0131lan bir \u015fey, tamamlay\u0131c\u0131 bir renk, di\u011feri ise \u00f6zg\u00fcn bir yarat\u0131, ba\u015flang\u0131\u00e7, k\u00f6le ahlak\u0131n\u0131n tasar\u0131m\u0131ndaki ger\u00e7ek edim – ne kadar da farkl\u0131lar birbirlerinden, ayn\u0131 “iyi” kavram\u0131n\u0131n kar\u015f\u0131tlar\u0131ym\u0131\u015f gibi g\u00f6r\u00fcnen bu iki s\u00f6zc\u00fck “fena” ve “k\u00f6t\u00fc”! Ama ayn\u0131 “iyi” kavram\u0131 de\u011fil bu: h\u0131n\u00e7 ahlak\u0131na g\u00f6re asl\u0131nda kimin “k\u00f6t\u00fc” oldu\u011fu sorulsa ya \u00f6nce. T\u00fcmden kesin bir yan\u0131t verelim buna: di\u011fer ahlak\u0131n “iyi olan”\u0131d\u0131r bu tam da, asil olan, g\u00fc\u00e7l\u00fc olan, h\u00fckmedendir, h\u0131nc\u0131n zehirli g\u00f6z\u00fc, ba\u015fka bir renge, ba\u015fka bir anlama, ba\u015fka bir g\u00f6r\u00fcn\u00fcme b\u00fcr\u00fcnd\u00fcrm\u00fc\u015ft\u00fcr onu yaln\u0131zca. Ama bu noktada en az \u015funu yads\u0131mak isteriz: O “iyi olanlar”\u0131 sadece d\u00fc\u015fman olarak tan\u0131y\u0131p bilmi\u015f olanlar k\u00f6t\u00fc d\u00fc\u015fmandan ba\u015fka bir \u015feyle kar\u015f\u0131la\u015fmam\u0131\u015flard\u0131r, gelenek-g\u00f6renekle, h\u00fcrmet duygusuyla, \u00f6rf ve \u00e2detle, \u015f\u00fckran duygusuyla, daha \u00e7ok da birbirlerini kar\u015f\u0131l\u0131kl\u0131 kollama ve inter pares (e\u015fitler aras\u0131nda) k\u0131skan\u00e7l\u0131k yoluyla dizginlenenler, \u00f6te yandan birbirleri ile olan ili\u015fkilerinde g\u00f6zetme, kendilerine h\u00e2kim olma, nezaket, sadakat, \u00f6v\u00fcn\u00e7, dostluk konusunda da ne kadar yarat\u0131c\u0131 olduklar\u0131n\u0131 kan\u0131tlarlar – d\u0131\u015far\u0131ya kar\u015f\u0131, yabanc\u0131 olan\u0131n, yabanc\u0131 diyar\u0131n ba\u015flad\u0131\u011f\u0131 yerde, dizginleri sal\u0131verilmi\u015f y\u0131rt\u0131c\u0131 hayvanlardan farks\u0131z olurlar. T\u00fcm toplumsal zorlamalardan \u00f6zg\u00fcr olman\u0131n tad\u0131n\u0131 \u00e7\u0131kar\u0131rlar orada, uzun s\u00fcre toplum huzuru i\u00e7ine kapat\u0131lm\u0131\u015fl\u0131\u011f\u0131n, s\u0131k\u0131\u015f\u0131p kalm\u0131\u015fl\u0131\u011f\u0131n yaratt\u0131\u011f\u0131 gerginli\u011fi atarlar \u00fcstlerinden yabanda, bir dizi rezil cinayet, yak\u0131p y\u0131kma, tecav\u00fcz ve i\u015fkenceden sonra, sanki bunlar yaln\u0131zca \u00f6\u011frenci muzipli\u011fiymi\u015f gibi, kibirle ve ruh sars\u0131lmazl\u0131\u011f\u0131yla \u00e7ekip giden, sevin\u00e7ten i\u00e7leri i\u00e7lerine s\u0131\u011fmayan canavarlar olarak y\u0131rt\u0131c\u0131 hayvan insafs\u0131zl\u0131\u011f\u0131n\u0131n masumiyetine geri d\u00f6nerler ve ikna olmu\u015flard\u0131r ki ozanlara \u015fark\u0131lar, \u00f6vg\u00fcler d\u00fczecekleri bir \u015feyler \u00e7\u0131km\u0131\u015ft\u0131r gene. B\u00fct\u00fcn bu asil \u0131rklar\u0131n temelinde o y\u0131rt\u0131c\u0131 hayvan\u0131n, av ve zafer arzusuyla kol gezen o g\u00f6rkemli sar\u0131\u015f\u0131n canavar\u0131n yatt\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r; zaman zaman bo\u015falmaya ihtiya\u00e7 duyar bu \u00f6rt\u00fck temel, hayvan\u0131n tekrar d\u0131\u015far\u0131ya \u00e7\u0131kmas\u0131, tekrar yabana geri d\u00f6nmesi gerekir – Roma, Arap, Germen, Japon asilzadeleri, Homeros’un kahramanlar\u0131, \u0130skandinavya Vikingleri – hepsi de birbirinin ayn\u0131d\u0131r bu gereksinim a\u00e7\u0131s\u0131ndan. Asil \u0131rklard\u0131r gittikleri yerlerde “barbar” kavram\u0131n\u0131 gerilerinde b\u0131rakanlar; en y\u00fcksek k\u00fclt\u00fcrlerinde bile bunun bilinci, hatta bundan duyulan bir k\u0131van\u00e7 sezilir (Perikles o \u00fcnl\u00fc cenaze konu\u015fmas\u0131nda Atinal\u0131lara \u015funu s\u00f6yledi\u011finde \u00f6rne\u011fin, “T\u00fcm karalara ve denizlere yolumuzu a\u00e7t\u0131 g\u00f6z\u00fc pekli\u011fimiz, iyi ve k\u00f6t\u00fc olan\u0131n ebedi an\u0131tlar\u0131n\u0131 dikerek her yerde”). Asil \u0131rklar\u0131n \u00e7\u0131lg\u0131n, sa\u00e7ma ve kendini aniden g\u00f6steren bu “g\u00f6z\u00fc peklik”leri, giri\u015fimlerinin s\u0131ra d\u0131\u015f\u0131l\u0131\u011f\u0131 ve kestirilemezli\u011fi – Perikles Atinal\u0131lar\u0131n\u00a0\u1fe5\u1fb3\u03b8\u03c5\u03bc\u1f77\u03b1’s\u0131n\u0131 (rhathymia: tasas\u0131zl\u0131k) \u00f6verek vurgular – g\u00fcvenli\u011fe, bedene, ya\u015fama, rahata kar\u015f\u0131 kay\u0131ts\u0131zl\u0131klar\u0131 ve a\u015fa\u011f\u0131lamalar\u0131, her t\u00fcr y\u0131k\u0131c\u0131l\u0131ktan, zafer ve zulm\u00fcn t\u00fcm \u015fehvetinden ald\u0131klar\u0131 hazz\u0131n o t\u00fcyler \u00fcrpertici co\u015fkusu ve derinli\u011fi – b\u00fct\u00fcn bunlar bir araya gelip, bunlardan zarar g\u00f6renler i\u00e7in, “barbar”\u0131n, “k\u00f6t\u00fc d\u00fc\u015fman”\u0131n, \u00f6rne\u011fin “Got”un, “Vandal”\u0131n resmini olu\u015fturmu\u015ftur. Alman’\u0131n iktidara ge\u00e7er ge\u00e7mez uyand\u0131rd\u0131\u011f\u0131 derin, buz gibi g\u00fcvensizlik duygusu -ki bug\u00fcn yeniden s\u00f6zkonusudur- y\u00fczy\u0131llar boyu sar\u0131\u015f\u0131n, Germen canavar\u0131n\u0131n gazab\u0131n\u0131 deh\u015fet i\u00e7inde seyretmi\u015f olan Avrupa’n\u0131n o deh\u015fetinin tortusudur h\u00e2l\u00e2 (oysa eski Germenlerle biz Almanlar aras\u0131nda de\u011fil bir kan ba\u011f\u0131, bir kavram ba\u011f\u0131 bile yoktur). Bir keresinde, k\u00fclt\u00fcr \u00e7a\u011flar\u0131n\u0131n bir s\u0131ralamas\u0131n\u0131 yapmay\u0131 tasarlay\u0131p da onlar\u0131 alt\u0131n, g\u00fcm\u00fc\u015f, bronz diye ifade etmek istedi\u011finde Hesiodos’un d\u00fc\u015fm\u00fc\u015f oldu\u011fu s\u0131k\u0131nt\u0131ya dikkat \u00e7ekmi\u015ftim: Homeros’un o muhte\u015fem ama ayn\u0131 zamanda da \u00fcrk\u00fcn\u00e7 ve zorba d\u00fcnyas\u0131n\u0131n sundu\u011fu \u00e7eli\u015fkiyle, bir \u00e7a\u011fdan iki \u00e7a\u011f yapmak ve art arda s\u0131ralamaktan ba\u015fka bir yolla ba\u015fa \u00e7\u0131kamam\u0131\u015ft\u0131 – ilkin, asil soylar\u0131n belle\u011finde yer etmi\u015f oldu\u011fu haliyle kendi atalar\u0131 olan Troial\u0131 ve Thebaili kahramanlar ve yar\u0131 tanr\u0131lar \u00e7a\u011f\u0131; sonra da bronz \u00e7a\u011f, ayn\u0131 d\u00fcnyan\u0131n ezilmi\u015flere, soyulmu\u015flara, h\u0131rpalanm\u0131\u015flara, s\u00fcr\u00fcnd\u00fcr\u00fclm\u00fc\u015flere, al\u0131n\u0131p sat\u0131lm\u0131\u015flara g\u00f6r\u00fcnd\u00fc\u011f\u00fc hali: bronz bir \u00e7a\u011f olarak, dedi\u011fim gibi, kat\u0131, so\u011fuk, zalim, duygusuz ve vicdans\u0131z, her \u015feyi ezen ve kana bulayan. Bug\u00fcn “hakikat” oldu\u011funa inan\u0131lan \u015feyin do\u011fru oldu\u011funu varsayarsak, yani k\u00fclt\u00fcr\u00fcn amac\u0131 “insan” denen y\u0131rt\u0131c\u0131 hayvandan evcil ve uygar bir hayvan, bir ev hayvan\u0131 yaratmak ise, o zaman sayelerinde asil soylar\u0131n ve ideallerin rezil edilip yenilgiye u\u011frat\u0131ld\u0131\u011f\u0131 t\u00fcm o tepki ve h\u0131n\u00e7 i\u00e7g\u00fcd\u00fclerini de as\u0131l k\u00fclt\u00fcr ara\u00e7lar\u0131 olarak g\u00f6rmek gerekir ku\u015fkusuz, ne var ki, bu i\u00e7g\u00fcd\u00fclerin ta\u015f\u0131y\u0131c\u0131lar\u0131n\u0131n ayn\u0131 zamanda k\u00fclt\u00fcr\u00fc de temsil ettikleri anlam\u0131na gelmiyor bu. Bunun tam tersi olas\u0131 daha ziyade – hay\u0131r! yaln\u0131zca olas\u0131 de\u011fil, bug\u00fcn bu apa\u00e7\u0131k ortada. Ezme ve intikam i\u00e7g\u00fcd\u00fclerinin bu ta\u015f\u0131y\u0131c\u0131lar\u0131, Avrupal\u0131 ve Avrupal\u0131 olmayan t\u00fcm k\u00f6lelerin, \u00f6zellikle de Ari \u0131rk \u00f6ncesi halklar\u0131n bu torunlar\u0131 -insanl\u0131\u011f\u0131n gerileyi\u015fini temsil ediyor onlar! Bu “k\u00fclt\u00fcr ara\u00e7lar\u0131” insanl\u0131\u011f\u0131n bir ay\u0131b\u0131, “k\u00fclt\u00fcr”e kar\u015f\u0131 duyulan bir \u015f\u00fcphe, “k\u00fclt\u00fcr”e kar\u015f\u0131 \u00e7\u0131kan bir savd\u0131r daha \u00e7ok! T\u00fcm\u00fcyle hakl\u0131lar belki, b\u00fcy\u00fcn asil soylar\u0131n temelindeki bu sar\u0131\u015f\u0131n canavardan korkmakta ve tetikte durmakta: ama kim, ayn\u0131 zamanda hayranl\u0131k da duyabilecekse e\u011fer, y\u00fcz kere ye\u011flemez ki korkmay\u0131 korkmamaya ama buna kar\u015f\u0131n kusurlular\u0131n, k\u00fc\u00e7\u00fclm\u00fc\u015flerin, g\u00fcd\u00fckle\u015fmi\u015flerin, zehirlenmi\u015flerin o i\u011fren\u00e7 g\u00f6r\u00fcnt\u00fclerinden de kurtulamamaya? Bizim kara yazg\u0131m\u0131z de\u011fil mi bu da? Bizim “insan”a kar\u015f\u0131 tiksinmemize yol a\u00e7an ne bug\u00fcn? – insan bize ac\u0131 veriyor \u00e7\u00fcnk\u00fc, buna \u015f\u00fcphe yok. Korku de\u011fil: insanda korkulacak bir hi\u00e7bir \u015feyin kalmam\u0131\u015f olmas\u0131 daha \u00e7ok; \u00f6n planda “insan” denen solucanlar\u0131n kayn\u0131yor olmas\u0131; iflah olmaz vasatl\u0131ktaki, y\u00fcrek daralt\u0131c\u0131 “evcil insan”\u0131n, kendisini \u015fimdiden var\u0131lacak hedef ve doruk noktas\u0131 olarak, tarihin anlam\u0131 olarak, daha “\u00fcst\u00fcn insan” olarak duyumsamay\u0131 \u00f6\u011frenmi\u015f olmas\u0131 – pis kokular\u0131 bug\u00fcn Avrupa’y\u0131 sarmak \u00fczere olan o kusurlular, hastal\u0131kl\u0131lar, bitkinler, i\u00e7i ge\u00e7mi\u015fler y\u0131\u011f\u0131n\u0131ndan ayr\u0131ld\u0131\u011f\u0131n\u0131 hissetti\u011fi \u00f6l\u00e7\u00fcde, bu y\u00fczden de en az\u0131ndan g\u00f6rece kusursuz oldu\u011fu, hi\u00e7 de\u011filse h\u00e2l\u00e2 bir ya\u015fam becerisine sahip oldu\u011fu, hi\u00e7 de\u011filse ya\u015fam\u0131 evetledi\u011fi \u00f6l\u00e7\u00fcde ku\u015fkusuz bir hakk\u0131n\u0131n olmas\u0131 b\u00f6yle duyumsamaya…<\/p>\n
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Friedrich Nietzsche, Ahlak\u0131n Soyk\u00fct\u00fc\u011f\u00fc: Bir Polemik, \u00e7ev. Zeynep Alangoya, Kabalc\u0131 Yay\u0131nlar\u0131, 2011 [1887], s. 33-6.<\/p>\n","protected":false},"excerpt":{"rendered":"