{"id":1834,"date":"2018-07-06T00:05:57","date_gmt":"2018-07-05T21:05:57","guid":{"rendered":"http:\/\/yalpertem.com\/blog\/?p=1834"},"modified":"2023-02-13T08:42:40","modified_gmt":"2023-02-13T07:42:40","slug":"butler-nietzschenin-kara-vicdan-izahi","status":"publish","type":"post","link":"https:\/\/yalpertem.com\/blog\/2018\/07\/06\/butler-nietzschenin-kara-vicdan-izahi\/","title":{"rendered":"Butler, Nietzsche’nin Kara Vicdan \u0130zah\u0131"},"content":{"rendered":"

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Nietzsche’nin kara vicdan \u00fczerine d\u00fc\u015f\u00fcnceleri\u00a0Ahlak\u0131n Soyk\u00fct\u00fc\u011f\u00fc \u00dcst\u00fcne’<\/em>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 belle\u011fi<\/em>” halini alan bir bellek geli\u015ftirmi\u015ftir. (1) Burada Nietzsche bir arzu taraf\u0131ndan aktif bir \u015fekilde s\u00fcrd\u00fcr\u00fclen ve unutulmayan, ancak aktif bir \u015fekilde an\u0131msand\u0131\u011f\u0131 i\u00e7in istemin s\u00fcre\u011fen devaml\u0131l\u0131\u011f\u0131n\u0131 \u00fcreten bir “izlenim”e g\u00f6nderme yapar. Ne var ki bu belirli bir izlenim de\u011fildir. Bu izlenim nereden gelir? Neyin hizmetindedir? Ard\u0131ndan Nietzsche, s\u00f6z verenin, belirlenen eylemin yap\u0131lmas\u0131 ile sonu\u00e7lanan “Yapaca\u011f\u0131m” ya da “Bunu yapaca\u011f\u0131m” \u015feklindeki orijinal ifadesini do\u011furan s\u00fcreci hi\u00e7bir \u015feyin sekteye u\u011fratmas\u0131na izin vermeyece\u011fi konusunda \u0131srar eder. Ger\u00e7ekten s\u00f6z veren ki\u015fi, s\u00f6ylediklerini, s\u00f6ylediklerini ifa etmek ve istemlerini hayata ge\u00e7irmek i\u00e7in egemenin iktidar\u0131n\u0131 kullan\u0131r. Bir ba\u015fka deyi\u015fle s\u00f6z veren varl\u0131k, bir ifade ile eylem aras\u0131nda bir s\u00fcreklilik kurar; ancak bu ikisi aras\u0131ndaki zamansal ba\u011flant\u0131s\u0131zl\u0131k, \u00e7at\u0131\u015fan muhtelif durum ve aksiliklerin devreye girmesi i\u00e7in f\u0131rsat olarak kabul edilebilir. Bu durum ve aksiliklerle kar\u015f\u0131 kar\u015f\u0131ya kal\u0131nd\u0131\u011f\u0131nda istem kendisini \u00fcretmeye devam eder; kendisini s\u00fcre\u011fen k\u0131lmak i\u00e7in emek verir; Nietzsche’nin “istemin uzun zinciri” dedi\u011fi bu s\u00fcreklilik, uygulan\u0131\u015f\u0131n\u0131 karma\u015f\u0131kla\u015ft\u0131rmaya ya da k\u0131s\u0131tlamaya \u00e7al\u0131\u015fabilecek herhangi ba\u015fka bir zamansall\u0131\u011fa kar\u015f\u0131 gelerek onun \u00fczerinde kendi zamansall\u0131\u011f\u0131n\u0131 kurar. Bu s\u00f6z veren varl\u0131k, ge\u00e7en zaman boyunca kendisi i\u00e7in duran ve s\u00f6z\u00fc zaman boyunca s\u00fcren, “s\u00f6z\u00fcn\u00fc g\u00fcvenilecek bir \u015fey gibi veren ve s\u00f6z\u00fcn\u00fc aksiliklere kar\u015f\u0131 ayakta tutabilecek kadar g\u00fc\u00e7l\u00fc” (60\/294) biridir. Zaman i\u00e7inde kendisiyle \u00f6zde\u015f kalan ve kendi zaman\u0131n\u0131 \u00fcreten bu s\u00fcre\u011fen istem, vicdanl\u0131 insan\u0131 meydana getirir. (Tuhaf bir \u015fekilde s\u00f6z verme taraf\u0131ndan varsay\u0131lan bu etkin konu\u015fma eylemi idealinin alt\u0131, Nietzsche’nin g\u00f6sterge zinciri nosyonu taraf\u0131ndan oyulur. Bu nosyona g\u00f6re i\u015faret kendisini harekete ge\u00e7iren ba\u015flang\u0131\u00e7taki niyetlerden kendisini yabanc\u0131la\u015ft\u0131ran g\u00f6sterme yollar\u0131na ba\u011fl\u0131d\u0131r. \u0130\u015faret zincirinin tarihselli\u011fine g\u00f6re, bir s\u00f6z\u00fc tutmak imk\u00e2ns\u0131zd\u0131r; zira bir i\u015fareti, anlam\u0131n\u0131 ba\u015flang\u0131\u00e7taki niyetlere nispetle fazlaca \u00e7o\u011falt\u0131p b\u00fcy\u00fcten muhtelif tarihsel tesad\u00fcflerden korumak imk\u00e2ns\u0131zd\u0131r.)<\/p>\n

Tart\u0131\u015fmay\u0131 takip eden 3. b\u00f6l\u00fcmde Nietzsche bu s\u00f6z veren hay\u00advan\u0131n idealle\u015ftirilmesini yeniden ele al\u0131r ve bir istem i\u00e7in nas\u0131l olup da bir belle\u011fin yarat\u0131labilece\u011fini sorar. Bu bizi, aktif olarak yeniden canland\u0131r\u0131l\u0131p ya\u015fanan ve yeniden canland\u0131rma esnas\u0131nda istemin uzayan s\u00fcre\u011fenli\u011fini sa\u011flayan “izlenim”in stat\u00fcs\u00fc ile ilgili soruya geri getirir. “E\u011fer bir \u015fey bellekte kalacaksa oraya nak\u015fedilmi\u015f ol\u00admal\u0131d\u0131r; yaln\u0131zca incitmeyi asla b\u0131rakmayan \u015fey bellekte kal\u0131r” (61\/295). B\u00f6ylece vaktiyle b\u00fct\u00fcn verilen s\u00f6zlere e\u015flik eden “deh\u015fet”i \u00f6\u011freniriz. O halde bu “deh\u015fet”, istemin kendisini d\u00fczenli ve hesaplanabilir k\u0131ld\u0131\u011f\u0131 belleksel bir ara\u00e7 gibi \u00e7al\u0131\u015fan bir “izlenim” \u015feklinde mi d\u00fc\u015f\u00fcn\u00fclecektir? 4. b\u00f6l\u00fcme gelindi\u011finde Nietzsche ka\u00adra vicdan sorununu a\u00e7\u0131k bi\u00e7imde ortaya koyar, ancak onu sanki vic\u00addandan olduk\u00e7a ayn bir \u015feymi\u015f gibi ele al\u0131r. Ve sorar: “\u015eu \u00f6teki ‘kasvetli \u015fey’, su\u00e7lulu\u011fun bilinci, ‘kara vicdan’ nas\u0131l d\u00fcnyaya gel\u00addi?” (62\/297) Fakat o \u015fey ger\u00e7ekten \u00f6teki midir? \u0130stemin kara vic\u00addan mant\u0131\u011f\u0131na tabi olmaks\u0131z\u0131n d\u00fczenli olmas\u0131n\u0131n, verilen s\u00f6z\u00fc onaylayabilen uzayan bir s\u00fcre\u011fenlik olmas\u0131n\u0131n bir yolu var m\u0131d\u0131r?<\/p>\n

Bunun ard\u0131ndan bir borcun \u00f6denmemesinin alacakl\u0131da telafi ar\u00adzusunu uyand\u0131rd\u0131\u011f\u0131 ve bor\u00e7luda incinmeyi a\u00e7\u0131\u011fa \u00e7\u0131kard\u0131\u011f\u0131 durumun anlat\u0131ld\u0131\u011f\u0131, bor\u00e7 ile su\u00e7 aras\u0131ndaki ili\u015fki \u00fczerine me\u015fhur tart\u0131\u015fma gelir (62-63\/297-98). Bor\u00e7luya ahl\u00e2ki sorumluluk atfedilmesi, ala\u00adcakl\u0131n\u0131n bor\u00e7luyu cezaland\u0131rma arzusunu rasyonelle\u015ftirir. “Sorum\u00adluluk” nosyonu ile beraber, ahl\u00e2ken doymu\u015f bir psi\u015fik olgunun b\u00fc\u00adt\u00fcn unsurlar\u0131 ortaya \u00e7\u0131kar: Yani y\u00f6nelmi\u015flik, hatta istemin baz\u0131 t\u00fcrleri. Ama cezaland\u0131rma arzusu, bozulan s\u00f6zle\u015fme durumlar\u0131 ile t\u00fc\u00adm\u00fcyle a\u00e7\u0131klanamaz. Neden alacakl\u0131 incitmekten haz duyar? Ahlaki bir eylemde alacakl\u0131 bor\u00e7luyu sorumlu tutup su\u00e7lu ilan ederek incitti\u011finde, bu haz hangi bi\u00e7imi al\u0131r? Hazz\u0131n su\u00e7 atfetme s\u00fcrecinde ald\u0131\u011f\u0131 tuhaf bi\u00e7im nedir?<\/p>\n

Su\u00e7 atfetmenin nas\u0131l ortaya \u00e7\u0131kt\u0131\u011f\u0131na ili\u015fkin bu a\u00e7\u0131klama hen\u00fcz kara vicdan\u0131n olu\u015fumuna de\u011finmi\u015f de\u011fildir (bu olu\u015fum ise, ku\u015fku\u00adsuz insan\u0131n kendine su\u00e7 atfetmesi ya da kendini b\u00f6yle bir duruma maruz b\u0131rakmas\u0131 olabilir). Bu a\u00e7\u0131klama bir s\u00f6zle\u015fmenin ihlal edil\u00addi\u011fini varsayar ve bir s\u00f6zle\u015fmenin varl\u0131\u011f\u0131, s\u00f6z verme kurumunun varl\u0131\u011f\u0131n\u0131 ba\u015ftan kabul eder. Ve asl\u0131nda bor\u00e7lu, s\u00f6z\u00fcn\u00fc tutamayan, isteminin s\u00fcrmesini sa\u011flayan ve s\u00f6z\u00fcn\u00fc eylemin ifa edildi\u011fi anda a\u00e7\u0131\u011fa \u00e7\u0131karan ki\u015fidir.<\/p>\n

O halde bor\u00e7lunun cezaland\u0131r\u0131lmas\u0131 s\u00f6z veren hayvan modelini ya da idealini varsayar; bununla birlikte s\u00f6z veren hayvan cezalan\u00add\u0131rman\u0131n \u00fcretti\u011fi deh\u015fetin izleri olmaks\u0131z\u0131n var olamaz. Bor\u00e7lunun cezaland\u0131r\u0131lmas\u0131 bir incitmeye, incitme gibi olan borca cevaben or\u00adtaya \u00e7\u0131km\u0131\u015f gibi g\u00f6r\u00fcn\u00fcr, ama bu cevap bedel \u00f6detmeye y\u00f6nelik ba\u00adriz amac\u0131 a\u015fan bir anlam kazan\u0131r. \u00c7\u00fcnk\u00fc cezaland\u0131rma haz vericidir\u00a0ve bir kimseyi incitmek ya\u015fama te\u015fvik anlam\u0131na gelir (66-67\/301 -2).<\/p>\n

E\u011fer bu karma\u015f\u0131k sahne alacakl\u0131y\u0131 canland\u0131r\u0131yorsa, bor\u00e7luda ka\u00adra vicdan olu\u015fumunu nas\u0131l anlar\u0131z? Nietzsche’ye g\u00f6re “Cezaland\u0131r\u00adman\u0131n su\u00e7luda su\u00e7luluk hissi uyand\u0131rmak gibi bir de\u011fere sahip ol\u00addu\u011fu varsay\u0131l\u0131r; ki\u015fi onda ‘kara vicdan’ ya da ‘vicdan\u0131n k\u0131l\u0131c\u0131’ de\u00adnen psi\u015fik tepkinin fiili instrumentum<\/em>‘unu [arac\u0131n\u0131] bulmaya \u00e7al\u0131\u00ad\u015f\u0131r” (81\/318).<\/p>\n

Fakat Nietzsche bu form\u00fclasyona mesafeli yakla\u015f\u0131r, \u00e7\u00fcnk\u00fc yal\u00adn\u0131zca psi\u015fik tepkiler de\u011fil, psi\u015fenin kendisi de bu cezaland\u0131rman\u0131n bir arac\u0131d\u0131r. Bunun yerine, i\u00e7g\u00fcd\u00fcn\u00fcn i\u00e7selle\u015ftirilmesinin -ki bu durum i\u00e7g\u00fcd\u00fc do\u011frudan eylem gibi a\u00e7\u0131\u011fa vurulmad\u0131\u011f\u0131nda belirir\u00ad- ruh ya da psi\u015fenin \u00fcretilmesine yol a\u00e7t\u0131\u011f\u0131 anla\u015f\u0131l\u0131r; toplumun duvar\u00adlar\u0131ndan n\u00fcfuz eden bask\u0131, ruhun \u00fcretimi ile sonu\u00e7lanan bir i\u00e7sel\u00adle\u015ftirmeyi zorlar. \u0130lksel sanatsal ba\u015far\u0131 bi\u00e7iminde anla\u015f\u0131lan bu \u00fcre\u00adtim, bir idealin imal edilmesidir. Bu imalat verilen s\u00f6z\u00fcn, eylem \u015feklinde fiiliyata d\u00f6n\u00fc\u015fen s\u00f6z\u00fcn yerini al\u0131r ve s\u00f6z\u00fcn tutulmad\u0131\u011f\u0131 du\u00adrumda ortaya \u00e7\u0131kar. Ama eylemin ifa edili\u015finin imalat\u0131ndan ayr\u0131 olmad\u0131\u011f\u0131n\u0131 unutmamak gerekir: Verilen s\u00f6z\u00fcn sonu\u00e7lar\u0131ndan biri, ken\u00addisi i\u00e7in zamana kar\u015f\u0131 durabilecek bir “ben” \u00fcretmektir. B\u00f6yle bir “ben”in imalat\u0131, verilen s\u00f6z\u00fcn \u00e7eli\u015fkili bir sonucudur. “Ben”, eylemi ile devaml\u0131l\u0131k arz eder hale gelir, ancak onun eylemi paradoksal bir \u015fekilde kendisinin s\u00fcreklili\u011fini yarat\u0131r.<\/p>\n

Kara vicdan s\u00f6z\u00fcn tutulmamas\u0131na ve istemin s\u00fcreksizli\u011fine katk\u0131da bulunan i\u00e7selli\u011fin imalat\u0131 olabilir, ancak s\u00f6z\u00fc tutacak olan “ben”, tam da bu i\u00e7selli\u011fin s\u00fcre\u011fen imalat\u0131n\u0131n \u00fcretilen sonucudur. Kara vicdan\u0131n bi\u00e7imlendirdi\u011fi zaman boyunca s\u00f6z\u00fcn\u00fc iyi yapan, istemin\u00a0belle\u011fine sahip olan ve onun i\u00e7in psi\u015fenin \u00f6nceden \u00fcretildi\u011fi bir “ben” olmaks\u0131z\u0131n s\u00f6zlerini eylemlere aktarabilen, s\u00f6z veren bir varl\u0131ktan s\u00f6z etmek nas\u0131l m\u00fcmk\u00fcn olabilir?<\/p>\n

Nietzsche “ba\u015flang\u0131\u00e7 halindeki kara vicdan\u0131” “zorla gizil tutul\u00admu\u015f \u00f6zg\u00fcrl\u00fck i\u00e7g\u00fcd\u00fcs\u00fc<\/em>” bi\u00e7iminde tan\u0131mlar (87\/325). Fakat Ni\u00adetzsche’nin tan\u0131mlad\u0131\u011f\u0131 haliyle kendi kendisini prangalayan bu \u00f6z\u00adg\u00fcrl\u00fc\u011f\u00fcn izi nerededir? Bu iz, ac\u0131 vermekten al\u0131nan hazda, ahlak ad\u0131na hareket eden ve ahlak\u0131n hizmetinde olan ki\u015finin kendisine ac\u0131 vermekten ald\u0131\u011f\u0131 hazda bulunur. \u00f6nceleri alacakl\u0131ya atfedilen ac\u0131 vermekten al\u0131nan bu haz, toplumsal s\u00f6zle\u015fmenin bask\u0131s\u0131 alt\u0131nda i\u00e7selle\u015ftirilmi\u015f bir haz ve kendi kendine zulmetmekten duyulan ne\u015fe halini al\u0131r. Yani kara vicdan\u0131n k\u00f6keni ki\u015finin kendisine zulmetmek\u00adten dolay\u0131 duydu\u011fu ne\u015fe olup, zulme u\u011frayan kendilik bu zulmet\u00admenin y\u00f6r\u00fcngesi d\u0131\u015f\u0131nda var olamaz. Ama cezaland\u0131rman\u0131n i\u00e7sel\u00adle\u015ftirilmesi tam da kendili\u011fin \u00fcretilmesidir. \u0130\u015fte haz ve \u00f6zg\u00fcrl\u00fck, tuhaf bir \u015fekilde bu \u00fcretimde yer al\u0131r. Cezaland\u0131rma yaln\u0131zca ken\u00addili\u011fin \u00fcreticisi de\u011fildir. Cezaland\u0131rman\u0131n bu \u00fcretkenli\u011fi, istemin \u00f6zg\u00fcrl\u00fck ve hazz\u0131 i\u00e7in, onun imalat etkinli\u011fi i\u00e7in bir aland\u0131r.<\/p>\n

Sanatkarl\u0131\u011f\u0131n \u00f6zel bir deformasyonu olan (ki bu ku\u015fkusuz onun ilksel formasyonundan ayr\u0131lamaz) \u00f6zbilin\u00e7, istemin bir eylem \u015fek\u00adlinde ifade bulmaktan men edildi\u011fi durumda ald\u0131\u011f\u0131 bir bi\u00e7imdir. Pe\u00adki acaba bir i\u00e7g\u00fcd\u00fc ya da istemin eylem \u015feklinde a\u00e7\u0131\u011fa vuruldu\u011fu ya da ifade edildi\u011fi model, her hangi bir anlamda kara vicdan\u0131n bu kendi kendisini engelleyen anlat\u0131m\u0131na \u00f6ncel midir? Kara vicdan\u0131 ba\u015ftan varsaymayan bir s\u00f6z verme modeli olabilir mi? Daha \u00f6nce\u00adki k\u0131s\u0131mlarda, soylu, kendi \u00e7al\u0131\u015fmas\u0131n\u0131 bi\u00e7imlerin “i\u00e7g\u00fcd\u00fcsel bir yarat\u0131m\u0131 ve d\u00fczenleni\u015fi… var olan en g\u00f6n\u00fcls\u00fcz ve bilin\u00e7d\u0131\u015f\u0131 sanat\u00ad\u00e7\u0131” (86\/325) olarak g\u00f6ren ki\u015fi \u015feklinde tarif edilmi\u015fti. Ruh tam da belli bir \u015fiddete meyilli sanatkarl\u0131\u011f\u0131n, kendi kendisini nesne olarak ele ald\u0131\u011f\u0131nda \u00fcretti\u011fi \u015feydir. Ruh ya da psi\u015fe, bu d\u00f6n\u00fc\u015fl\u00fc devinime \u00f6ncel olarak var olmaz; ancak istemin kendisine kar\u015f\u0131 d\u00f6n\u00fc\u015fsel d\u00f6\u00adn\u00fc\u015f\u00fc, kendi canlan\u0131\u015f\u0131nda psi\u015fik ya\u015fam\u0131n metaforlar\u0131n\u0131 \u00fcretir.<\/p>\n

Bi\u00e7imin ruha denk oldu\u011fu bir durumda ruhu ki\u015fiye bir bi\u00e7im da\u00adyatman\u0131n sonucu gibi anlarsak, bu kendi kendisine dayat\u0131lan bi\u00e7im olmaks\u0131z\u0131n ve ki\u015finin kendisi \u00fczerinde y\u00fcr\u00fctt\u00fc\u011f\u00fc bu ahl\u00e2ki faaliye\u00adti olmaks\u0131z\u0131n, uzayan bir istem ya da zaman i\u00e7inde kendisi i\u00e7in du\u00adran bir “ben” olamaz. Kara vicdan\u0131n bu temelden sanatsal \u00fcretimi, istemden bir “form”un ve istemin formunun \u00fcretimi, Nietzsche taraf\u0131ndan “b\u00fct\u00fcn fikri ve imgesel fenomenlerin kayna\u011f\u0131” \u015feklinde tan\u0131mlan\u0131r\u00a0(87\/326). Kara vicdan imal edilmi\u015f, ancak sonradan b\u00fct\u00fcn fikri ve imgesel fenomenlerin imalat\u0131yla donat\u0131lm\u0131\u015ft\u0131r. Peki o halde sanatk\u00e2rl\u0131\u011f\u0131n kara vicdan\u0131 \u00f6nceledi\u011fi ya da onun sonucu oldu\u011funa ili\u015fkin soruyu yan\u0131tlaman\u0131n bir yolu var m\u0131d\u0131r? \u00d6znenin ya\u00adn\u0131 s\u0131ra imgesel ve kavramsal ya\u015fam dahil t\u00fcm sanatkarl\u0131\u011f\u0131n mecazi\u00a0kurulu\u015fu olan bu “kendi \u00fczerine d\u00f6nme” den \u00f6nce bir \u015feyin bulun\u00addu\u011funu iddia etmenin bir yolu var m\u0131d\u0131r?<\/p>\n

E\u011fer kara vicdan imgesel ve fikri fenomenin k\u00f6keni ise, sonun\u00adda kara vicdana Nietzsche’nin \u015fa\u015f\u0131rt\u0131c\u0131 soyk\u00fct\u00fcksel kavramlar\u0131ndan hangisinin atfedilemeyece\u011fini tasavvur etmek zordur. Asl\u0131nda Niet\u00adzsche’nin kara vicdana bir soyk\u00fct\u00fc\u011f\u00fc \u00f6nerme projesi, bu formasyo\u00adnu a\u00e7\u0131klamak i\u00e7in kullanaca\u011f\u0131 kavramlar bu formasyonun kendisi\u00adnin sonucu haline geldi\u011finde iflas edecekmi\u015f gibi g\u00f6r\u00fcn\u00fcr. Bir ba\u015f\u00adka yerde Nietzsche, s\u00f6z gelimi istemin kavramsal olarak verili oldu\u00ad\u011funu kabul etmeyecektir. Beyond Good and Evil<\/em>‘ de [\u0130yinin ve K\u00f6t\u00fcn\u00fcn \u00d6tesinde] \u015f\u00f6yle yazar: “\u0130stemek bana … karma\u015f\u0131k<\/em> bir \u015fey gi\u00adbi g\u00f6r\u00fcn\u00fcyor, ya1n\u0131zca bir s\u00f6zc\u00fck oldu\u011funda birim niteli\u011fi kazanan bir \u015fey.” (2) \u0130steme, stat\u00fcs\u00fc felsefi bir kavram olmaya y\u00fckseltildi\u011fin\u00adde mecburen bir t\u00fcr kurgu haline gelir. Ayn\u0131 durum a\u00e7\u0131k\u00e7a “i\u00e7g\u00fcd\u00fc” nosyonu ve istemden herhangi bir \u015feyin ya da herhangi ba\u015fka bir \u015feyden istemin nas\u0131l t\u00fcreyebilece\u011fine ili\u015fkin zaman dizimsel ya da ard\u0131\u015f\u0131k a\u00e7\u0131klamalar i\u00e7in de ge\u00e7erlidir: “Ki\u015fi, ‘sebep’ ve ‘sonu\u00e7’u yaln\u0131zca saf kavramlar olarak kullanmal\u0131d\u0131r. Yani s\u00f6zc\u00fckler a\u00e7\u0131kla\u00adma i\u00e7in de\u011fil<\/em>, d\u00fczenleme ve ileti\u015fim ama\u00e7l\u0131 uzla\u015f\u0131msal kurgular gi\u00adbi kullan\u0131lmal\u0131d\u0131r.” (3) Ahlak\u0131n Soyk\u00fct\u00fc\u011f\u00fc \u00dcst\u00fcne<\/em>‘de Nietzsche, kavramsalla\u015ft\u0131rman\u0131n belli bir ka\u00e7\u0131\u015f vaadi olarak i\u015fkencenin soyk\u00fct\u00fc\u00ad\u011f\u00fcnden hareketle olu\u015ftu\u011funu tekrarlayarak \u015funu yazar: Kavramlar, i\u015fkenceden kurtulma \u00e7abalar\u0131d\u0131r. Bu tan\u0131mlamada Ahlak\u0131n Soyk\u00fct\u00fc\u00ad\u011f\u00fc \u00dcst\u00fcne<\/em>‘nin kavramsal ara\u00e7lar\u0131 ima edilmi\u015f midir? Yani Nietzsc\u00adhe’nin metni, ya\u015fam\u0131n\u0131 bor\u00e7lu oldu\u011fu o kaynaktan, yani kara vic\u00addan\u0131n i\u015fkencelerinden ka\u00e7ma \u00e7abas\u0131 m\u0131d\u0131r?<\/p>\n

E\u011fer t\u00fcm “imgesel fenomenler” bu \u015fiddetli i\u00e7selle\u015ftirmenin so\u00adnucu ise, soyk\u00fct\u00fcksel a\u00e7\u0131klama bu fenomenlerden birisi, anlatmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 anlat\u0131n\u0131n anlat\u0131sal sonucu olacakt\u0131r. Anlat\u0131n\u0131n maskesini d\u00fc\u015f\u00fcrmek -ka\u00e7\u0131n\u0131lmaz bir \u015fekilde- onu yeniden maskelemektir.\u00a0Asl\u0131nda yasaklaman\u0131n g\u00fcc\u00fcn\u00fc k\u0131rmaya \u00e7al\u0131\u015fan yarat\u0131c\u0131l\u0131\u011f\u0131n kendi\u00adsi temelde bu yasaklamaya ba\u011f\u0131ml\u0131d\u0131r. Bu anlamda bast\u0131rma hem s\u00f6z veren varl\u0131\u011f\u0131, hem de soyk\u00fct\u00fc\u011f\u00fc gibi aralar\u0131nda kavramsal kur\u00adgular\u0131n da bulundu\u011fu kurgular\u0131n yazar\u0131n\u0131 onaylar veya garanti alt\u0131\u00adna al\u0131r g\u00f6r\u00fcn\u00fcr. S\u00f6z vermeye atfedilen istem birli\u011fi, bast\u0131rman\u0131n, unutkanl\u0131\u011f\u0131n, bast\u0131rmay\u0131 \u00f6nceleyen ve tekrar ortaya \u00e7\u0131kmayaca\u011f\u0131 konusunda bast\u0131rman\u0131n g\u00fcvence verdi\u011fi tatminleri hat\u0131rlamaman\u0131n bir sonucu<\/em>dur.<\/p>\n

”<\/p>\n

Referanslar:<\/span>
\n(1) Friedrich Nietzsche, On the Genealogy of Morals<\/em>, \u00e7av. Walter Kaufmann (New York: Random House, 1967), s.58.; Zur Geneatogie der Moral<\/em>, Nietzsche i\u00e7inde,\u00a0S\u00e4mtliche Werke: Kritische Studienausgabe in 15 Einzelb\u00e4nden<\/em>, der.Giorgio Colli ve Mazzino Montinari, Cilt 5 (Berlin: de Gruyter, 1988), s. 292.<\/span>
\n(2)\u00a0Friedrich Nietzsche, Beyond Good and Evil<\/em>, \u00e7ev. Walter Kaufmann (New York: Random House, 1966), s. 25; Jenseits von Gut und B\u00f6se<\/em>, Nietzsche i\u00e7inde, S\u00e4mtliche Werke: Kritische Studienausgabe in 15 Ei nzelblinden, der.Giorgio Colli ve Mazzino Montinari, 5:32. [Bkz. \u0130yinin ve K\u00f6t\u00fcn\u00fcn \u00f6tesinde, Bir Gelecek Felsefesini A\u00e7\u0131\u015f<\/em>, \u00e7ev.: Ahmet \u0130nam, Say Yay., 2004]<\/span>
\n(3) A.g.e., s. 29\/36. <\/span><\/p>\n

Judith Butler, \u0130ktidar\u0131n Psi\u015fik Ya\u015fam\u0131: Tabiyet \u00dczerine Teoriler, \u00e7ev. Fatma T\u00fct\u00fcnc\u00fc, Ayr\u0131nt\u0131 Yay\u0131nlar\u0131, 2005 [1997], s. 71-7.<\/p>\n","protected":false},"excerpt":{"rendered":"

” 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 belle\u011fi” halini alan bir bellek … Continue reading Butler, Nietzsche’nin Kara Vicdan \u0130zah\u0131<\/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],"tags":[415,103,478,477,479],"class_list":["post-1834","post","type-post","status-publish","format-standard","hentry","category-alinti","category-felsefe","tag-ahlakin-soykutugu-bir-polemik","tag-friedrich-nietzsche","tag-iktidarin-psisik-yasami","tag-judith-butler","tag-kara-vicdan"],"aioseo_notices":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p9WYIs-tA","jetpack-related-posts":[{"id":633,"url":"https:\/\/yalpertem.com\/blog\/2017\/11\/30\/goodchild-deleuze-nietzsche-guc-istenci-beden-ve-soykutuk-uzerine\/","url_meta":{"origin":1834,"position":0},"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":362,"url":"https:\/\/yalpertem.com\/blog\/2017\/10\/08\/kusursuz-nihilist-nietzsche-okuma-notlari\/","url_meta":{"origin":1834,"position":1},"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":1535,"url":"https:\/\/yalpertem.com\/blog\/2018\/05\/17\/nietzsche-iyi-olanlar-sarisinlar-gucluler-koleler\/","url_meta":{"origin":1834,"position":2},"title":"Nietzsche, \u0130yi Olanlar, Sar\u0131\u015f\u0131nlar, G\u00fc\u00e7l\u00fcler, K\u00f6leler","author":"yalpertem","date":"17 May 2018","format":false,"excerpt":"Pasaj, \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\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\/05\/friedrich-nietzsche-ahlak%C4%B1n-soyk%C3%BCt%C3%BC%C4%9F%C3%BC-bir-polemik-1-209x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":894,"url":"https:\/\/yalpertem.com\/blog\/2018\/01\/23\/gurbilek-ayhan-gecgin-ve-olumsuz-yasam-uzerine\/","url_meta":{"origin":1834,"position":3},"title":"Nurdan G\u00fcrbilek: Ayhan Ge\u00e7gin ve Olumsuz Ya\u015fam \u00dczerine","author":"yalpertem","date":"23 January 2018","format":false,"excerpt":"Not: San\u0131r\u0131m bu post internette payla\u015f\u0131lm\u0131\u015f, ziyaret edenler olmu\u015f. Eski ba\u015fl\u0131ktaki virg\u00fcllerden dolay\u0131, ba\u015fkas\u0131n\u0131n yazd\u0131\u011f\u0131 bir metin oldu\u011fu d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f olabilir. Tepeye de not d\u00fc\u015feyim dedim, a\u015fa\u011f\u0131daki b\u00f6l\u00fcm Nurdan G\u00fcrbilek'in Express'te (Yaz 2016, say\u0131 144) yay\u0131mlanan \"Uzun Y\u00fcr\u00fcy\u00fc\u015f, Eksik Halk\" adl\u0131 uzun ve derin denemesinden \"ka\u00e7\u0131\u015f \u00e7izgisi\" kavram\u0131n\u0131 oda\u011f\u0131na alan bir\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\/01\/nurdan-gurbilek-uzun-yuruyus-eksik-halk-ayhan-gecgin-1-1024x465.png?resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/yalpertem.com\/blog\/wp-content\/uploads\/2018\/01\/nurdan-gurbilek-uzun-yuruyus-eksik-halk-ayhan-gecgin-1-1024x465.png?resize=350%2C200 1x, https:\/\/i0.wp.com\/yalpertem.com\/blog\/wp-content\/uploads\/2018\/01\/nurdan-gurbilek-uzun-yuruyus-eksik-halk-ayhan-gecgin-1-1024x465.png?resize=525%2C300 1.5x"},"classes":[]},{"id":349,"url":"https:\/\/yalpertem.com\/blog\/2017\/10\/07\/nietzsche-filozof-entelektuel-uzerine\/","url_meta":{"origin":1834,"position":4},"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":[]},{"id":1378,"url":"https:\/\/yalpertem.com\/blog\/2018\/05\/08\/habermas-postmoderniteye-giris-bir-donum-noktasi-olarak-nietzsche-i\/","url_meta":{"origin":1834,"position":5},"title":"Habermas, Postmoderniteye Giri\u015f: Bir D\u00f6n\u00fcm Noktas\u0131 Olarak Nietzsche (I)","author":"yalpertem","date":"8 May 2018","format":false,"excerpt":"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\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\/05\/mehmet-kucuk-modernite-versus-postmodernite-211x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]}],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/1834","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=1834"}],"version-history":[{"count":1,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/1834\/revisions"}],"predecessor-version":[{"id":5918,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/1834\/revisions\/5918"}],"wp:attachment":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/media?parent=1834"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/categories?post=1834"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/tags?post=1834"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}