{"id":362,"date":"2017-10-08T20:38:39","date_gmt":"2017-10-08T17:38:39","guid":{"rendered":"http:\/\/yalpertem.com\/blog\/?p=362"},"modified":"2017-10-08T21:15:26","modified_gmt":"2017-10-08T18:15:26","slug":"kusursuz-nihilist-nietzsche-okuma-notlari","status":"publish","type":"post","link":"https:\/\/yalpertem.com\/blog\/2017\/10\/08\/kusursuz-nihilist-nietzsche-okuma-notlari\/","title":{"rendered":"Kusursuz Nihilist: Nietzsche (Okuma Notlar\u0131)"},"content":{"rendered":"

\"\"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].<\/span><\/p>\n

\n

\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 etmektir.\u201d (s. 40)<\/span><\/i><\/p>\n

\u201c\u0130nsan, der Nietzsche, yaratt\u0131\u011f\u0131 \u015feye sayg\u0131 duyan \u2018h\u00fcrmetkar hayvan\u2019d\u0131r (verehrendes Thier). Sorunu ise, art\u0131k g\u00fcvenini yitirmi\u015f -ya da dilerseniz felsefi diyelim- olmas\u0131 ve d\u00fcnyay\u0131 Tanr\u0131\u2019ya ay\u00adk\u0131r\u0131, ahl\u00e2ka ayk\u0131r\u0131 ve gayri insani g\u00f6r\u00fcyor olmas\u0131ndan kaynaklan\u0131r. Bundan b\u00f6yle, d\u00fcnyay\u0131 t\u00fcm\u00fcyle de\u011fersiz g\u00f6rerek ve bir zamanlar d\u00fcnyaya g\u00f6sterdi\u011fi h\u00fcrmeti k\u00fc\u00e7\u00fcmseyerek d\u00fcnya hakk\u0131nda derin bir k\u00f6t\u00fcmserlik deneyimlemektedir. Modern insanl\u0131k b\u00f6ylece ken\u00addisini, h\u00fcrmetk\u00e2rl\u0131\u011f\u0131n\u0131 yok etti\u011fi takdirde ayn\u0131 zamanda kendisini de yok etmek zorunda kalaca\u011f\u0131 zor bir durumda s\u0131k\u0131\u015f\u0131p kalm\u0131\u015f bulur. Nietzsche bunun, modern nihilizmin \u201csoru i\u015fareti” (Fragezeichen) oldu\u011funu s\u00f6yler.\u201d (s. 248)<\/span><\/i><\/p>\n

Her ne kadar ba\u015fl\u0131\u011f\u0131nda \u201cGiri\u015f\u201d ifadesi bar\u0131nd\u0131rsa da Ansell-Pearson\u2019\u0131n, \u00f6ncelikli olarak siyaset felsefesi \u00fczerine \u00e7al\u0131\u015fmayan Nietzsche\u2019nin d\u00fc\u015f\u00fcncesinde politik olan\u0131n izini s\u00fcrd\u00fc\u011f\u00fc Kusursuz Nihilist, d\u00fc\u015f\u00fcn\u00fcr\u00fcn d\u00fcnyas\u0131na (akademide ba\u015flang\u0131\u00e7 seviyesinde okutulma anlam\u0131nda) safi bir giri\u015f niyetini ta\u015f\u0131m\u0131yor. Bunun \u00f6tesinde, hem Nietzsche\u2019nin yap\u0131tlar\u0131 hem de ertesinde d\u00fc\u015f\u00fcn\u00fcrle ili\u015fkili olarak biriken k\u00fclliyat\u0131 i\u015fe ko\u015farak modern d\u00f6nemde k\u00fclt\u00fcrel ve siyasal alana egemen olan e\u011filimlerle Nietzsche d\u00fc\u015f\u00fcncesi \u00fczerinden bir hesapla\u015fma i\u00e7ine giriyor. D\u00fc\u015f\u00fcn\u00fcr\u00fcn \u00fcretimini \u00f6ncelikle (i) temel kavramlar\u0131 olan Dionysos\u00e7uluk, g\u00fc\u00e7 istenci, \u00fcstinsan, ayn\u0131n\u0131n ebedi d\u00f6n\u00fc\u015f\u00fc gibi kavramalar\u0131n\u0131 a\u00e7\u0131mlayarak, (ii) kronolojiye g\u00f6rece sad\u0131k kalarak ard\u0131llar\u0131yla ele\u015ftirel bir diyalog i\u00e7inde okuduktan sonra (iii) esinini bu d\u00fc\u015f\u00fcn\u00fcrde bulan yak\u0131n d\u00f6nem liberal ve feminist d\u00fc\u015f\u00fcnceden \u00f6rneklerle Nietzsche\u2019nin politik d\u00fc\u015f\u00fcncedeki \u201cburadal\u0131\u011f\u0131\u201dn\u0131n alt\u0131n\u0131 \u00e7iziyor. Son olarak ise Nietzsche\u2019nin \u00f6ne s\u00fcrd\u00fc\u011f\u00fc \u201cilk kusursuz nihilist\u201d (s. 245) tan\u0131m\u0131n\u0131 de\u015ferek kendi Nietzsche yorumunu payla\u015f\u0131yor.<\/span><\/p>\n

Ansell-Pearson\u2019\u0131n b\u00f6ylesi zorlu bir g\u00f6reve giri\u015febilmesi, ku\u015fkusuz, Nietzsche \u00fczerine en fazla mesai ay\u0131ran birka\u00e7 yazardan biri olarak bu kitap d\u0131\u015f\u0131nda da -Bergson ve Deleuze\u2019\u00fcn yan\u0131 s\u0131ra- Nietzsche \u00fczerine pek \u00e7ok ba\u015fka metnin yaz\u0131m\u0131 ve edit\u00f6rl\u00fc\u011f\u00fcn\u00fc \u00fcstlenmi\u015f olmas\u0131. \u00d6te yandan Kusursuz Nihilist ne Deleuze, Heidegger, Bataille, Klossowski vd. gibi g\u00f6rkemli Nietzsche yorumlar\u0131n\u0131n aras\u0131na dahil edilen, ne de ilk anlam\u0131yla \u201cgiri\u015f\u201d niyetiyle Nietzsche se\u00e7kilerine (<\/span>reader<\/span><\/i>) dahil edilen bir metin -her ne kadar Ansell-Pearson da b\u00f6yle bir se\u00e7ki derlemi\u015f olsa da. Bu durum, y\u00fcr\u00fctt\u00fc\u011f\u00fc tart\u0131\u015fmalar\u0131n ne indirgeyici, basit, kolay anla\u015f\u0131l\u0131r olmas\u0131 ne de Nietzsche\u2019nin felsefesi \u00fczerinden yepyeni, beklenmedik, radikal kavram setleri \u00fcretme \u00e7abas\u0131 g\u00fctmesine ba\u011flanabilir. Aksine, Nietzsche ile onun mahdumlar\u0131 ve anneleri (Irigaray) \u00fczerinden olabildi\u011fince iyi ve k\u00f6t\u00fcn\u00fcn \u00f6tesine ge\u00e7meyi ama\u00e7layarak, zanaat y\u00fckl\u00fc, ikili z\u0131tl\u0131klar\u0131 reddeden, d\u00fc\u015f\u00fcn\u00fcr\u00fcn suistimaline kar\u015f\u0131 \u00e7\u0131kan ele\u015ftirel bir diyalog kurmay\u0131 ama\u00e7layan ve kesin arg\u00fcmanlardan ka\u00e7\u0131nan bir metin Kusursuz Nihilist. Ayn\u0131 anda hem Nietzsche\u2019ci (bir Nietzsche soyk\u00fct\u00fc\u011f\u00fc pe\u015finde, mutlak bilgi iddialar\u0131 i\u00e7ermeyen, yazd\u0131klar\u0131n\u0131n zaman\/mekana ba\u011fl\u0131 bir in\u015fa oldu\u011funun fark\u0131nda) hem de anti-Nietzsche\u2019ci (riskli ve radikal yorumlardan olabildi\u011fince ka\u00e7\u0131nan, d\u00fc\u015f\u00fcn\u00fcr\u00fc kendi etki alan\u0131ndan \u00e7ok uzakla\u015fmadan okuyan) bir pozisyona yerle\u015ftirilebilir.<\/span><\/p>\n

Nazizmin kendi ideolojisine dev\u015firmek i\u00e7in harcad\u0131\u011f\u0131 yo\u011fun mesaiyi saymazsak, \u00f6ncelerde ele\u015ftirel teorisyenler ve varolu\u015f\u00e7ular sonras\u0131nda ise post-yap\u0131salc\u0131 d\u00fc\u015f\u00fcn\u00fcrler a\u011f\u0131rl\u0131kta olmak \u00fczere 20. yy\u2019\u0131n sonlar\u0131na do\u011fru Nietzsche\u2019nin k\u00fclt\u00fcr ve siyaset \u00fczerine s\u00f6yledikleri daha yo\u011fun tart\u0131\u015f\u0131lmaya ba\u015flanm\u0131\u015f g\u00f6r\u00fcn\u00fcyor. Siyaset felsefecisi olarak an\u0131lmamas\u0131n\u0131n as\u0131l sebebinin, kitaplar\u0131nda baz\u0131 ip u\u00e7lar\u0131, yer yer \u00e7eli\u015fkili toplum\/birey tahayy\u00fcllerine ra\u011fmen hatlar\u0131 belli bir siyaset d\u00fczenini asla \u00f6nermi\u015f olmamas\u0131 s\u00f6ylenebilir. Ansell-Pearson bunu Nietzsche\u2019nin \u201csistem-kar\u015f\u0131t\u0131\u201d (s. 20) olu\u015funa ba\u011fl\u0131yor. Benzer \u015fekilde Nietzsche\u2019nin \u201cen ac\u0131mas\u0131z erkelerin en uzak \u00e7a\u011flar\u0131n uzun s\u00fcre gizli kalm\u0131\u015f k\u00f6t\u00fcl\u00fc\u011f\u00fc ve ta\u015fk\u0131nl\u0131klar\u0131 \u015feklinde yeniden canlanmas\u0131na yol a\u00e7t\u0131\u011f\u0131\u201dn\u0131 (s. 114) d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc \u201cdevrim\u201dlere inanc\u0131n\u0131n olmay\u0131\u015f\u0131 ve k\u00fclt\u00fcrel olan\u0131 politik olana g\u00f6re daha \u00f6ncelikli g\u00f6r\u00fc\u015f\u00fcn\u00fc d\u00fc\u015f\u00fcn\u00fcnce Nietzsche\u2019nin yo\u011funlukla politik bir d\u00fc\u015f\u00fcn\u00fcr olarak ele al\u0131nmamas\u0131 do\u011fal kar\u015f\u0131lanabilir. \u00d6te yandan, yine 20. yy\u2019\u0131n ikinci yar\u0131s\u0131nda (i) k\u00fclt\u00fcrel alan\u0131n git gide daha fazla siyaset merkezli tart\u0131\u015fmalar\u0131n\u0131n i\u00e7ine dahil olmas\u0131 (ele\u015ftirel teori, ideoloji\/s\u00f6ylem tart\u0131\u015fmalar\u0131, post-marksizm) ve (ii) modernite, rasyonalizm ve hakikat gibi nosyonlar\u0131n daha sorgulan\u0131r hale gelmesi, Nietzsche\u2019nin provokatif, David Harvey\u2019in moderniteye atfetti\u011fi anlam\u0131yla \u201cyarat\u0131c\u0131 y\u0131k\u0131m\u201d <\/span>(creative destruction)<\/span><\/i> i\u00e7eren fikirlerini siyasal d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131nda daha merkezi bir yere ta\u015f\u0131yor.<\/span><\/p>\n

Kusursuz Nihilist, Nietzsche\u2019nin i\u00e7inde yeti\u015fti\u011fi Bismarck Almanya\u2019s\u0131na, politikaya dair d\u00fc\u015f\u00fcncelerinin bu toplumsal ortamdaki geli\u015fimine, temel baz\u0131 kavramlar\u0131na ve bunlar\u0131n ele\u015ftirel okumalar\u0131na yer veren \u201cNietzsche sorunu\u201d b\u00f6l\u00fcm\u00fcyle ba\u015fl\u0131yor. Nietzsche\u2019nin bir felsefeci olarak en ay\u0131rt edici ve beklenmedik yanlar\u0131ndan olan \u00fcslup sorununu d\u00fc\u015f\u00fcn\u00fcr\u00fcn \u201chakikat\u201d kavram\u0131yla ili\u015fkisiyle birlikte okuyor. Bu ili\u015fki asl\u0131nda Nietzsche\u2019nin k\u00fclt\u00fcr ele\u015ftirisi, sanata atfetti\u011fi rol, modernite ve H\u0131ristiyanl\u0131k \u00fczerine d\u00fc\u015f\u00fcncelerine dek varabilme imk\u00e2n\u0131 \u00fcretiyor. Nietzsche\u2019nin ayr\u0131ks\u0131 \u00fcslubunu nedenselle\u015ftiren bir\u00e7ok iddian\u0131n -hasta olmas\u0131 ve bu y\u00fczden uzun s\u00fcre okuyup yazmamas\u0131 gerekti\u011fi i\u00e7in aforizmalar \u015feklinde yazmaya ba\u015flamas\u0131, yaln\u0131zl\u0131k, reddedilmi\u015flik ve \u00f6fkesinin \u00fcretti\u011fi h\u0131n\u00e7 duygusu- \u00f6tesinde Nietzsche\u2019nin \u00fcsluba verdi\u011fi \u00f6nem dilin kurucu i\u015flevini derinden \u00f6nemsemesiyle ili\u015fkilendiriliyor (s. 34). Nietzsche\u2019nin bilginin geli\u015fimini bir g\u00fc\u00e7 istenci, d\u0131\u015f d\u00fcnya \u00fczerinde hakimiyet kurulmas\u0131 olarak g\u00f6r\u00fcrken, bunun dil arac\u0131l\u0131\u011f\u0131yla yap\u0131ld\u0131\u011f\u0131n\u0131, hakikatin h\u00e2li haz\u0131rda var olan\u0131 bulmak de\u011fil de bir yarat\u0131m s\u00fcreci sonucunda ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 iddia ediyor Ansell-Pearson. Bu elbette Foucault\u2019nun da Nietzsche mir\u00e2s\u0131ndan devral\u0131p geli\u015ftirdi\u011fi temel bir y\u00f6n. \u201cNietzsche\u2019nin \u00fcslup tak\u0131nt\u0131s\u0131 perspektifsel hakikat ve bilgi teorisinin ayr\u0131lmaz bir par\u00e7as\u0131d\u0131r.\u201d (s. 37) al\u0131nt\u0131s\u0131 Nietzsche\u2019nin kendi retori\u011fiyle kurmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 felsefi hakikati a\u00e7\u0131k bir \u015fekilde ortaya koyuyor. Bu iddias\u0131, kendini \u201cgelece\u011fin felsefesi\u201dni yapmaya adam\u0131\u015f bir d\u00fc\u015f\u00fcn\u00fcr i\u00e7in dilin ve di\u011fer sembolik yap\u0131lar\u0131n sosyal \u00fcretiminin sorguland\u0131\u011f\u0131 20. yy\u2019da \u00f6nemli bir kaynak olmas\u0131n\u0131 sa\u011flayan y\u0131k\u0131c\u0131 tezlerinden birini olu\u015fturuyor. Ard\u0131ndan geli\u015fen dilbilim, g\u00f6stergebilim, soyk\u00fct\u00fck ara\u015ft\u0131rmalar\u0131n\u0131n Nietzsche\u2019nin miras\u0131yla ili\u015fkisinin dolayl\u0131 yoldan alt\u0131 \u00e7iziliyor bu giri\u015fte.<\/span><\/p>\n

Nietzsche\u2019nin ki\u015fisel olarak g\u00fcncel siyasete kar\u015f\u0131 politik konumlan\u0131\u015f\u0131, pek \u00e7ok yak\u0131n d\u00f6nem entelekt\u00fceli gibi siyasete yakla\u015f\u0131m\u0131nda \u00f6ne \u00e7\u0131kan \u00f6zelliklerden de\u011fil. Angaje bir entelekt\u00fcel ve filozof olmayan Nietzsche\u2019nin, gen\u00e7li\u011finde devlet\u00e7i ideolojiyle g\u00f6n\u00fcll\u00fc askerlik yapmaya karar vermesiyle ba\u015flayan k\u0131sa bir fl\u00f6rtle\u015fme d\u00f6neminin ard\u0131ndan Alman siyasetiyle ba\u011flar\u0131n\u0131n tamamen koptu\u011funun alt\u0131n\u0131 \u00e7iziyor Ansell-Pearson. Liberalizm ele\u015ftirisinin temelinde yatan Almanya merkezli d\u00fc\u015f\u00fcncesinin de, milliyet\u00e7ili\u011fin \u00fcretti\u011fi k\u00fclt\u00fcr\u00fcn liberalizmin ideallerini tahrip etmesinden ileri geldi\u011fini ifade ediyor. Pek \u00e7ok farkl\u0131 b\u00f6l\u00fcmde Ansell-Pearson, Nietzsche\u2019de temel bir ele\u015ftiri olarak H\u0131ristiyanl\u0131\u011f\u0131n, milliyet\u00e7ili\u011fin, ekonomik ilgilerin hakimiyetine giren liberalizmin ve modern rasyonalitenin, d\u00fc\u015f\u00fcn\u00fcr\u00fcn \u201cideal k\u00fclt\u00fcr\u201d olarak kavramsalla\u015ft\u0131rd\u0131\u011f\u0131, insanl\u0131\u011f\u0131n ula\u015fmas\u0131 gerekti\u011fi nokta olarak konumlad\u0131\u011f\u0131 k\u00fclt\u00fcrel zenginlikten toplumu uzakla\u015ft\u0131rd\u0131\u011f\u0131n\u0131 \u00f6rnekliyor.<\/span><\/p>\n

\u201cDionysos\u00e7a\u201d d\u00fc\u015f\u00fcncesi ise tam da Nietzsche\u2019nin H\u0131ristiyanl\u0131k \u00f6\u011fretisine kar\u015f\u0131 kendini konumlad\u0131\u011f\u0131 pozisyonu ifade etmekte i\u015flevli bir kavram olarak sunuluyor. \u0130lk \u00f6nemli eseri olan Tragedyan\u0131n Do\u011fu\u015fu\u2019nda Antik Yunan sanat\u0131nda buldu\u011fu ikilik olarak; d\u00fc\u015f, \u0131\u015f\u0131k, g\u00fczellik yan\u0131lsamas\u0131, rasyonalite, nesnellik, maddiyat ile ili\u015fkilendirdi\u011fi Apollonca d\u00fc\u015f\u00fcnce ve buna kar\u015f\u0131 \u00f6nerdi\u011fi tinsel, m\u00fczikle ifade edilen, \u201c\u00f6znel olan her \u015feyin eksiksiz kendinden ge\u00e7me i\u00e7inde kayboldu\u011fu esrime\u201d (s. 91) olarak ifade edilen Dionysos\u00e7u d\u00fc\u015f\u00fcnce Nietzsche\u2019ye yakla\u015fmak i\u00e7in de\u011ferli bir ilk ad\u0131m Ansell-Pearson\u2019a g\u00f6re. Hem de, di\u011fer pek \u00e7ok Nietzsche yorumcusu gibi bu Apollonca ve Dionysos\u00e7a ikili\u011fini basit bir z\u0131tl\u0131k olarak de\u011fil, Nietzsche\u2019nin \u201cb\u00fct\u00fcn\u00fcn b\u00fcy\u00fck ekonomisi\u201d (s. 74) olarak adland\u0131rd\u0131\u011f\u0131, ya\u015fama genel bak\u0131\u015fta birlikte var olan, birbirini tamamen de\u011fillemeyen fakat birinin di\u011ferine b\u00fcy\u00fck \u00f6l\u00e7\u00fcde \u00fcst\u00fcnl\u00fck kurdu\u011fu bir ikilik olarak okuyor. Bu okuma Nietzsche\u2019yi kolayca akla kar\u015f\u0131 duyguyu, huzura kar\u015f\u0131 y\u0131k\u0131m\u0131, adalete kar\u015f\u0131 zulm\u00fc savunan bir d\u00fc\u015f\u00fcn\u00fcr olarak okuma kolayc\u0131l\u0131\u011f\u0131ndan s\u0131y\u0131r\u0131yor.<\/span><\/p>\n

Her ne kadar Nietzsche, bir s\u00fcre Dionysosca k\u00fclt\u00fcr\u00fc Wagner\u2019de buldu\u011funa inanm\u0131\u015f olsa da Wagner\u2019in klasik H\u0131ristiyan ahl\u00e2k\u0131n\u0131 \u00f6vd\u00fc\u011f\u00fc ve s\u00fcrd\u00fc\u011f\u00fcn\u00fc d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc, Bayreuth\u2019daki Parsifal operas\u0131 deneyiminden sonra, Ansell-Pearson\u2019a g\u00f6re \u201cgen\u00e7li\u011finin politik idealizmi ve k\u00fclt\u00fcrel romantizminden kopu\u015f\u201d (s. 47) ya\u015f\u0131yor. Bu kopu\u015fun Nietzsche\u2019nin varolu\u015fu anlamak i\u00e7in insanl\u0131\u011fa bir trajedi olarak bakmas\u0131n\u0131, \u201cnihilizm\u201di hem tarihsel bir s\u00fcrecin sonucu hem de ki\u015fisel bir deneyim olarak bu trajedinin i\u00e7ine yerle\u015ftirmesine ve bu trajedi ile ili\u015fkilendirilebilinecek di\u011fer \u00f6nemli kavramlar\u0131 ayn\u0131n\u0131n ebedi d\u00f6n\u00fc\u015f\u00fc ve \u00fcstinsan kavramlar\u0131na varmas\u0131n\u0131 engellemedi\u011fini g\u00f6r\u00fcyoruz. Nietzsche\u2019nin idealle\u015ftirdi\u011fi k\u00fclt\u00fcre ve insanl\u0131k durumuna ula\u015fma iste\u011fi, t\u00fcm ya\u015fam\u0131na sinen bir \u201cromantizm\u201d olarak okunabilir belki de. Fakat \u015f\u00f6yle de d\u00fc\u015f\u00fcn\u00fclebilir, ilk zamanlar\u0131nda aray\u0131\u015f\u0131n\u0131 \u201cge\u00e7mi\u015f\u201de dayand\u0131ran bir d\u00fc\u015f\u00fcn\u00fcr olarak Nietzsche belki de Wagner olay\u0131ndan sonra \u201cgelece\u011fin\u201d felsefecisi olmaya, aray\u0131\u015f\u0131n\u0131 ge\u00e7mi\u015ften diriltmek yerine kendisinin kurmas\u0131 gerekti\u011finin fark\u0131na varm\u0131\u015f olabilir. Nitekim, halk\u0131n hep beraber ac\u0131lar\u0131, \u0131st\u0131raplar\u0131, \u00e7\u0131k\u0131\u015f yollar\u0131n\u0131 deneyimledi\u011fi h\u00e2liyle trajediye olan ilgisini, y\u0131llarca m\u00fcnzevi bir hayat s\u00fcrerek ya\u015fam \u00fcst\u00fcne d\u00fc\u015f\u00fcnen sonra \u00e7\u0131k\u0131p bunu kamusal alanlarda halkla payla\u015fan, alayc\u0131 ve bilge Zerd\u00fc\u015ft\u2019\u00fc kar\u015f\u0131la\u015ft\u0131rarak iki yakla\u015f\u0131m\u0131n ortakl\u0131klar\u0131 ve z\u0131tl\u0131klar\u0131 \u00fczerine d\u00fc\u015f\u00fcn\u00fclebilir.<\/span><\/p>\n

\u2018Politikaya kar\u015f\u0131 k\u00fclt\u00fcr\u2019 g\u00f6r\u00fc\u015f\u00fc Nietzsche\u2019yi \u00e7a\u011fda\u015f\u0131 ve ard\u0131l\u0131 olan pek \u00e7ok siyaset d\u00fc\u015f\u00fcn\u00fcr\u00fcnden ayr\u0131lan bir noktada konumlarken, ideal k\u00fclt\u00fcr kavramsalla\u015ft\u0131rmas\u0131 da basit\u00e7e \u201ciyi, y\u00fcce, sa\u011fl\u0131kl\u0131\u201d olarak tan\u0131mlanamaz Ansell-Pearson\u2019a g\u00f6re. \u201cNietzsche, modern k\u00fclt\u00fcrde eksik olan \u015feyin, korkutucu y\u00f6nleri kar\u015f\u0131s\u0131nda ya\u015fam\u0131n onaylanmas\u0131n\u0131 gerektiren bu \u2018g\u00fc\u00e7 k\u00f6t\u00fcm\u00adserli\u011fi\u2019 oldu\u011funu \u00f6ne s\u00fcrer\u201d (s. 92). Buradaki k\u00f6t\u00fcmserlik ve onun kabul\u00fc, -felakete kahkahayla yakla\u015fma- Nietzsche\u2019yi h\u00fcmanist, e\u015fitlik\u00e7i, adalet\u00e7i d\u00fc\u015f\u00fcn\u00fcrlerin uza\u011f\u0131na yerle\u015ftirir. K\u00f6leli\u011fi, aristokratik y\u00f6netim d\u00fc\u015f\u00fcncesini savunu\u015fu, modernite ve hatta dini ahl\u00e2k i\u00e7inde yeti\u015fmi\u015f bireye rahats\u0131z edici gelmesinin yan\u0131 s\u0131ra mevcut toplumsal ya\u015fam \u00fczerine daha da rahats\u0131z edici bir sorgulama ihtimalini bar\u0131nd\u0131r\u0131r. B\u00f6ylesi bir k\u00f6lelik ve aristokrasi reddi \u00fczerine kurulmu\u015f modern siyasal sistemler vaatlerini ne derecede uygulamaya ge\u00e7irebilmi\u015flerdir? Nietzsche\u2019nin karanl\u0131k g\u00f6r\u00fcnen vizyonu, toplumsal yap\u0131lar\u0131n bir k\u0131sm\u0131nda hali haz\u0131rda i\u015fler de\u011fil midir?<\/span><\/p>\n

Bu noktada Nietzsche\u2019nin hem kendi ve toplum aras\u0131na yerle\u015ftirdi\u011fi, hem de zengin k\u00fclt\u00fcrel \u00fcretim i\u00e7in gerekli oldu\u011funu \u00f6ng\u00f6rd\u00fc\u011f\u00fc, ayn\u0131 zamanda Zerd\u00fc\u015ft ve aristokrasi savunusunun temelini olu\u015fturan, Ansell-Pearson\u2019\u0131n \u201cmesafe pathos\u2019u\u201d olarak adland\u0131rd\u0131\u011f\u0131 kavram\u0131n \u00f6nemli ve radikal oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorum (s. 149). Nietzsche toplumun b\u00fcy\u00fck bir kesimini \u201cs\u00fcr\u00fc ahl\u00e2k\u0131\u201dnca kararlar alan ve ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcren hegemonya alt\u0131ndaki bireyler olarak g\u00f6rerek, s\u00fcr\u00fcden bir ba\u015fkala\u015fma, ayr\u0131lma fikri kurgular. Kendi benli\u011fiyle de yak\u0131n ili\u015fki i\u00e7inde olan Zerd\u00fc\u015ft fig\u00fcr\u00fc, \u201cEvet deme\u201d ve \u201chay\u0131r deme\u201dye (s. 163) dair \u201cinsan\u0131 a\u015fma\u201d \u00e7abalar\u0131, t\u00fcm felsefesine sinen \u201ckendi olma\u201d ve bireyin etraf\u0131nda kurulan k\u00fclt\u00fcr\u00fcn fark\u0131na vararak i\u00e7inden \u00e7\u0131kabilme \u00e7abalar\u0131 bu mesafenin \u00fcretilmesini sa\u011flama niyetinin \u00fcr\u00fcnleri olarak okunabilir. Toplumsal mesafenin en belirgin oldu\u011fu toplumsal y\u00f6netim ise aristokrasidir. Bir anti-h\u00fcmanist olarak s\u00fcr\u00fcn\u00fcn kalan\u0131, Nietzsche\u2019nin ilgisine \u00fcstinsan yolunda y\u00fcr\u00fcyenler kadar mazhar olamaz. Ahl\u00e2k\u0131n soyk\u00fct\u00fc\u011f\u00fcn\u00fc \u00e7\u0131karma \u00e7abas\u0131 da iyi ve k\u00f6t\u00fcye dair genel ge\u00e7er gibi al\u0131nan ahl\u00e2ki yarg\u0131lar\u0131n bir \u201c\u00f6nce\u201dsi oldu\u011funu, belli tarihselliklerde -H\u0131ristiyanl\u0131k \u00f6\u011fretisi veya Rousseau\u2019nun Toplum S\u00f6zle\u015fmesi gibi- kuruldu\u011fu iddias\u0131 ta\u015f\u0131r (s. 168). \u201cNietzsche, ahl\u00e2k\u0131n kar\u015f\u0131s\u0131nda \u201cya\u015fam\u0131 desteklemesini me\u015frula\u015ft\u0131rmak i\u00e7in kendi d\u00fc\u015f\u00fcncesinin bir do\u011fa nosyonuna yasland\u0131\u011f\u0131n\u0131 g\u00f6stererek, \u201ckendini alt etmeyi\u201d ya\u015fam\u0131n yasas\u0131 olarak koyutlar\u201d (s. 180) al\u0131nt\u0131s\u0131nda ifade edildi\u011fi \u00fczere Nietzsche\u2019de \u201ca\u015fma\u201d ideali, toplumsal adalet ve e\u015fitlik gibi g\u00f6r\u00fc\u015flerden \u00e7ok daha ba\u015fat bir noktadad\u0131r.<\/span><\/p>\n

Ansell-Pearson, Nietzscheci d\u00fc\u015f\u00fcncenin \u00f6nerdi\u011fini iddia etti\u011fi iki temel politik e\u011filimden s\u00f6z eder: (i) mevcut ideallerle ironik bir bi\u00e7imde ili\u015fkilenen bir hayatta kalma politikas\u0131 ve (ii) zul\u00fcm politikas\u0131 olarak adland\u0131r\u0131labilinecek, Platon\u2019cu devlet d\u00fc\u015f\u00fcncesine yak\u0131n, felsefi yasa koyucular\u0131n olu\u015fturdu\u011fu yeni insal\u0131k d\u00fc\u015f\u00fcncesi. \u0130ronik ili\u015fkilenmenin bizzat Nietzsche\u2019nin metinlerinden yap\u0131lan al\u0131nt\u0131larda da g\u00f6r\u00fclece\u011fi \u00fczere, d\u00fc\u015f\u00fcn\u00fcr\u00fcn \u00fcslubuna, kendi d\u00fc\u015f\u00fcncelerine ve varolu\u015funa i\u00e7kin bir politik konumlan\u0131\u015f oldu\u011funu s\u00f6yleyebiliriz. Ansell-Pearson, k\u00fclt\u00fcrel aristokrasi niyetine dair ise, Nietzsche\u2019nin ahl\u00e2k-\u00fcst\u00fc (s. 192) bir pozisyondan me\u015frula\u015ft\u0131rmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 aristokratik elit fikrinin ise paradoksal oldu\u011funu ve b\u00f6yle bir siyasetin nas\u0131l yap\u0131laca\u011f\u0131n\u0131n alt\u0131n\u0131n doldurulmas\u0131n\u0131n olduk\u00e7a g\u00fc\u00e7 oldu\u011funu iddia eder. Nietzsche\u2019nin insan do\u011fas\u0131na atfetti\u011fi g\u00fc\u00e7 istenci, \u201cb\u00fcy\u00fcme, yay\u0131lma, alt etme, zapt etme, hakim olma\u201d (s. 189) i\u00e7ermesinden \u00f6t\u00fcr\u00fc, bu karakter \u00fcslubuyla (s. 171) m\u00fccadele edebilen, bunu a\u015fabilen k\u0131s\u0131tl\u0131 bir elitin yarataca\u011f\u0131 k\u00fclt\u00fcrel evren -gelecek- aray\u0131\u015f\u0131ndad\u0131r. Ansell-Pearson\u2019\u0131n buna kar\u015f\u0131 y\u00f6neltti\u011fi \u201c\u2018\u00e7o\u011funluk\u2019 kendi \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc d\u0131\u015favurmay\u0131 arzulayan bir g\u00fc\u00e7 istemine sahip de\u011fil midir?\u201d (s. 193) sorusu ise kitap boyunca s\u00fcregiden Nietzsche ve politika tart\u0131\u015fmalar\u0131ndaki en temel soru olarak dikiliverir. Tam da bu b\u00f6ylesi bir sorunun ertesinde Nietzsche esinli siyaset fikirlerine ge\u00e7ti\u011fimizde, bu fikirlerin asla Nietzsche d\u00fc\u015f\u00fcncesini topyek\u00fbn almad\u0131klar\u0131n\u0131, daima par\u00e7alar se\u00e7erek s\u00f6ylemlerine dahil ettiklerini g\u00f6rebiliriz.<\/span><\/p>\n

Nietzsche\u2019nin tehlikeli, kolay uzla\u015f\u0131lmaz, radikal d\u00fc\u015f\u00fcnceleri ancak par\u00e7alar\u0131na ayr\u0131larak veya genel motivasyonuna sad\u0131k kal\u0131nsa da i\u00e7eri\u011fi ciddi bir bi\u00e7imde d\u00f6n\u00fc\u015f\u00fcme u\u011frat\u0131larak ba\u015fka s\u00f6ylemlere dev\u015firilebilecek bir \u201c\u015fim\u015fek\u201d (ba\u015fka bir ba\u011flamda Ansell-Pearson \u201c\u015fim\u015fek\u201d metaforunu kullan\u0131yor, s. 177) etkisi ta\u015f\u0131r. Rorty\u2019nin \u201cliberal ironizm\u201di ve Conolly\u2019nin \u201cradikal liberalizm\u201dini tart\u0131\u015f\u0131rken Ansell-Pearson tam da bu dev\u015firme gerilimlerini ortaya \u00e7\u0131kararak bu g\u00f6r\u00fc\u015flerle ele\u015ftirel olarak ili\u015fkilenen bir d\u00fc\u015f\u00fcnsel potansiyel aray\u0131\u015f\u0131na girer. Ansell-Pearson\u2019a g\u00f6re Rorty, Nietzsche\u2019nin liberalizm ele\u015ftirileri hat\u0131rda tutulmakla beraber liberalizmin reddedilemez \u00f6z-yarat\u0131m ve adalet aras\u0131ndaki a\u015f\u0131lamaz \u00e7eli\u015fkilere ra\u011fmen, bunlar\u0131 bir ironiyle kar\u015f\u0131layarak liberalizmin \u00f6z-yarat\u0131m\u0131n sa\u011flanmas\u0131 hususunda en vaatk\u00e2r ideoloji oldu\u011fu iddias\u0131ndad\u0131r. Rorty\u2019nin post-modern g\u00f6receli\u011fi Nietzsche i\u00e7in -burada tart\u0131\u015famam\u0131\u015f olsak da- bir di\u011fer ba\u015fat g\u00f6r\u00fc\u015f olan ya\u015fam\u0131n estetizasyonu ile de harmanlarak Nietzsche\u2019yi liberal g\u00f6r\u00fc\u015f\u00fcn i\u00e7ine, belki k\u0131smen \u201crastgele\u201d diye de ifade edebilece\u011fimiz bir \u015fekilde yerle\u015ftirir. T\u0131pk\u0131 liberalizmin kendisini \u201cideoloji d\u0131\u015f\u0131\u201d sunma \u00e7abalar\u0131nda g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, Rorty de liberalizmi nazizm ve marksizm ile kar\u015f\u0131la\u015ft\u0131r\u0131rken \u201cciddi olmama\u201d nosyonuyla \u00f6ne \u00e7\u0131kar\u0131r. Ansell-Pearson\u2019\u0131n Nietzsche\u2019nin bilim bahsindeki s\u00f6zlerini anarken kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131z bu ciddiyet\/ironi ayr\u0131m\u0131 bu kez liberalizm \u00f6vg\u00fcs\u00fc i\u00e7in kullan\u0131l\u0131r. Rorty\u2019nin okumas\u0131n\u0131 yarat\u0131c\u0131 bulan Ansell-Pearson\u2019\u0131n ele\u015ftirisinde kulland\u0131\u011f\u0131 \u201c[o]ysa Nietzsche, Rorty’nin aksine, se\u00e7kincili\u011fini gizlemez, ama aristokratik bir y\u00f6netim tarz\u0131ndan yana tercihte bulunurken devasa bir \u00e7o\u011funlu\u011fu yoksul bir ya\u015fama mahk\u00fbm etmekte oldu\u011funu da kabul eder.\u201d (s. 211) c\u00fcmlesi ise Nietzsche\u2019ci d\u00fc\u015f\u00fcncenin ele avuca s\u0131\u011fmazl\u0131\u011f\u0131, \u00fczerine (post-)modernist\/h\u00fcmanist bir d\u00fc\u015f\u00fcnce temellendirmenin g\u00fc\u00e7l\u00fc\u011f\u00fc a\u00e7\u0131s\u0131ndan olduk\u00e7a yerinde bir m\u00fcdahale olarak okunabilir. <\/span><\/p>\n

\u00d6te yanda, Ansell-Pearson\u2019\u0131n finaldeki ki\u015fisel Nietzsche okumas\u0131na da sinen bir motif olarak, Alexander Nehamas\u2019\u0131n Nietzsche \u00fczerine kitab\u0131 \u201cEdebiyat Olarak Hayat\u201d ba\u015fl\u0131\u011f\u0131nda da oldu\u011fu gibi bir ya\u015fam\u0131n, d\u00fc\u015f\u00fcncelerin \u201cedebi\u201d bir eser olarak t\u00fcketilmesi \u00f6rneklenebilir. Ansell- Pearson\u2019\u0131n \u201c[o]nun nihilizm deneyimi, taklit edilecek, g\u00f6stermelik bir \u015fey olarak de\u011fil, bir \u00f6rnek olarak, daha \u00e7ok, kendisinden ders al\u0131nacak bir \u015fey, kendisinden yeni bir ya\u015fam\u0131n do\u011fabilece\u011fi bir \u015fey i\u015flevini g\u00f6rmektedir\u201d (s. 245) yorumu, Nietzsche\u2019nin bir \u00f6\u011fretici olarak da di\u011fer pek \u00e7ok felsefeciden farkl\u0131l\u0131\u011f\u0131n\u0131n alt\u0131n\u0131 \u00e7izer. Ansell-Pearson\u2019a g\u00f6re Nietzsche i\u00e7in, mutlak hakikat iddias\u0131nda bulunmamak kaba post-modern okumalar\u0131nda i\u015faret edildi\u011fi \u00fczere \u201cher d\u00fc\u015f\u00fcnceye ko\u015fulsuz olarak ayn\u0131 mesafede durmak\u201d de\u011fil, d\u00fc\u015f\u00fcn\u00fcr\u00fcn kendi subjektivitesini kar\u015f\u0131s\u0131ndakine birebir dayatmas\u0131 yerine al\u0131mlay\u0131c\u0131n\u0131n aktar\u0131lan s\u00f6zden kendine-d\u00f6nen bir anlam \u00fcretmesi niyetini ta\u015f\u0131r. Yazar\u0131n Nietzsche ve politikaya dair g\u00f6r\u00fc\u015flerini toparlad\u0131\u011f\u0131 sons\u00f6z\u00fc de bu g\u00f6r\u00fc\u015f\u00fcn \u0131\u015f\u0131\u011f\u0131nda yaz\u0131lm\u0131\u015f.<\/span><\/p>\n

Ansell-Pearson\u2019\u0131n Nietzsche\u2019nin \u00fcretti\u011fi bir\u00e7ok kavram\u0131n i\u00e7inde \u201cnihilist\u201de \u00f6ncelik veri\u015finin sebepleri kitab\u0131n sons\u00f6z\u00fcnde a\u00e7\u0131kl\u0131\u011fa kavu\u015fur. Yazar\u0131n Nietzsche\u2019de buldu\u011fu temel nokta, Bat\u0131\u2019da H\u0131ristiyanl\u0131\u011f\u0131n ya\u015fam\u0131 d\u00fczene sokan ba\u015fat \u00f6\u011fe olmaktan d\u0131\u015flan\u0131\u015f\u0131 (Nietzsche\u2019nin ifadesiyle Tanr\u0131\u2019n\u0131n \u00f6lmesi) ile birlikte i\u00e7ine d\u00fc\u015f\u00fclen etik ve politik krizin milliyet\u00e7ilik y\u00fckl\u00fc liberalizm ile anlamland\u0131r\u0131lmakta yetersiz kal\u0131nd\u0131\u011f\u0131 ve ortaya \u00e7\u0131kan bu \u201cnihilizm\u201din i\u00e7inde hem \u0131st\u0131rap verici hem de \u00fcretici potansiyeller bar\u0131nd\u0131rd\u0131\u011f\u0131d\u0131r. Daha \u00f6nce de ya\u015fanm\u0131\u015f olan bu durum (ayn\u0131n\u0131n ebedi d\u00f6n\u00fc\u015f\u00fc, bu noktada anlaml\u0131 olabilir) yeni de\u011ferlerin yarat\u0131laca\u011f\u0131n\u0131 da m\u00fcjdeleyebilir. \u201c[N]ihilizm ac\u0131mas\u0131z bir mant\u0131k kapsam\u0131nda geli\u015fecek ve en az\u0131ndan ba\u015flang\u0131\u00e7ta k\u00f6t\u00fcr\u00fcmle\u015ftirici bir epistemolojik ve aksiyolojik nihilizmle sonu\u00e7lansa bile meydan okumas\u0131yla do\u011frudan y\u00fczle\u015filmesi gerekecektir. Ama modern insanlar a\u00e7mazlar\u0131n\u0131n hem tehlikesinin hem de vaadinin fark\u0131na varmakla y\u00fck\u00fcml\u00fcd\u00fcrler\u201d (s. 250). Ansell-Pearson da bu y\u00fck\u00fcml\u00fcl\u00fc\u011f\u00fcn alt\u0131na girmeye dair bir \u00e7a\u011fr\u0131 yapark Kusursuz Nihilist\u2019i yazarak, okuyup kendi \u00f6zerkli\u011fini okuyucuyla payla\u015farak, okurdan da da bir \u00f6zerklik talep eder.<\/span><\/p>\n