{"id":877,"date":"2018-01-22T18:34:41","date_gmt":"2018-01-22T16:34:41","guid":{"rendered":"http:\/\/yalpertem.com\/blog\/?p=877"},"modified":"2023-04-27T17:22:41","modified_gmt":"2023-04-27T15:22:41","slug":"barthes-poujade-ve-anti-entelektuelizm-uzerine","status":"publish","type":"post","link":"https:\/\/yalpertem.com\/blog\/2018\/01\/22\/barthes-poujade-ve-anti-entelektuelizm-uzerine\/","title":{"rendered":"Barthes, Poujade ve (Anti-)Entelekt\u00fcel(izm) \u00dczerine"},"content":{"rendered":"

T\u00fcrkiye’deki anti-entelekt\u00fcel, gelenek\u00e7i ve sa\u011f (sola do\u011fru da yay\u0131lan) s\u00f6yleme ne denli benziyor. \u00d6ncesinde de olmakla birlikte, 1980 sonras\u0131 h\u0131z kazanan, muhafazakar iktidarlar d\u00f6neminde \u015fahlanan bir entelekt\u00fcel ele\u015ftirisi ve ele\u015ftirinin ele\u015ftirisi. Kad\u0131k\u00f6y’\u00fcn Baylan pastanesi<\/a>, Barthes’da \u00f6nceden “sol yakan\u0131n \u015f\u0131k barlar\u0131” olarak t\u0131nlam\u0131\u015f. Elbette, y\u00fczy\u0131llar boyunca, ba\u015fka sonsuz \u00f6rne\u011fi var bu entelekt\u00fcel (ve mekan\u0131n\u0131n) ele\u015ftirilerinin, onlar\u0131 da derlemeye, u\u00e7 uca eklemeye \u00e7al\u0131\u015faca\u011f\u0131m. Entelekt\u00fcelin olumsuz imgesine dair bu ortakla\u015fan g\u00f6zlemler, “belli bir t\u00fcr” entelekt\u00fcelin kimli\u011fine dair mi, entelekt\u00fcel \u00fczerine \u00e7e\u015fitli kanatlardan \u00fcretilebilen s\u00f6ylemlere dair mi daha \u00e7ok fikir veriyor? Lokantac\u0131n\u0131n, ne g\u00f6klere \u00e7\u0131kabilen, ne de halk aras\u0131nda y\u00fcr\u00fcyebilen helikopter-entelekt\u00fceli de Barthes okumas\u0131ndaki hazz\u0131n kristalize \u00f6rne\u011fi olarak kals\u0131n. Sona do\u011fru kurdu\u011fu, anti-entelekt\u00fcalizmin ancak entelekt\u00fcellerin varl\u0131\u011f\u0131nda kendine ifade ve var olma alan\u0131 bulabilmesi arg\u00fcman\u0131 da T\u00fcrkiye’yi d\u00fc\u015f\u00fcnd\u00fcr\u00fcyor. Pasajda ge\u00e7en Frans\u0131z mahalleri ve entelekt\u00fcelleri, a\u015fina olmasak da, ne kadar da yerel ba\u011flama oturtulabilecek vurgular i\u00e7eriyor.<\/em><\/p>\n

\"\"“Ayd\u0131nlar kimlerdir, Poujade’a g\u00f6re? \u00d6ncelikle “\u00f6\u011fretmenler” (“Sorbonne’sallar, arslan e\u011fitmenler, il\u00e7e merkezi ayd\u0131nlar\u0131”) ve teknisyenler (“teknokratlar, \u00e7okteknikliler, \u00e7okbilenler ya da \u00e7ok\u00e7alanlar”). Poujade’\u0131n ayd\u0131nlara kar\u015f\u0131 sertli\u011fi, k\u00f6keninde, basit bir vergisel kine dayanm\u0131\u015f olabilir: “\u00f6\u011fretmen” bir vurguncudur; \u00f6nce bir \u00fccretli oldu\u011fu i\u00e7in (“Zavall\u0131 Pierrot’cu\u011fum, \u00fccretliyken ne denli mutlu oldu\u011funu bilmiyordun”*), sonra da \u00f6zel derslerini maliyeye bildirmedi\u011fi i\u00e7in. Teknisyene gelince, bir “sadik”tir: nefret uyand\u0131ran denetleyici kisvesi alt\u0131nda, vergi y\u00fck\u00fcms\u00fcl\u00fcne i\u015fkence eder. Ama poujade’c\u0131l\u0131k hemen kendi b\u00fcy\u00fck ana-\u00f6rneklerini kurmaya giri\u015fti\u011finden, ayd\u0131n hemen vergi ulam\u0131ndan s\u00f6ylenler ulam\u0131na ta\u015f\u0131nm\u0131\u015ft\u0131r.<\/p>\n

Her s\u00f6ylensel varl\u0131k gibi ayd\u0131n da genel bir izle\u011fe, bir t\u00f6ze ba\u011flan\u0131r:\u00a0havaya<\/em>, yani (bunun pek bilimsel say\u0131lamayacak bir kimlik olmas\u0131na kar\u015f\u0131n)\u00a0bo\u015flu\u011fa<\/em>. Yukar\u0131dan bakan ki\u015fi olarak, ayd\u0131n havada durur, ger\u00e7e\u011fe (ger\u00e7ek de, s\u00f6ylemek bile fazla, yery\u00fcz\u00fc, yani hem \u0131rk, hem k\u0131rsall\u0131k, hem ta\u015fra, hem sa\u011fduyu, hem de ads\u0131z \u00e7o\u011funluk, vb. anlam\u0131na gelen bulan\u0131k bir s\u00f6ylendir) “oturmaz”. D\u00fckk\u00e2n\u0131na d\u00fczenli olarak ayd\u0131nlar gelen bir lokantac\u0131\u00a0helikopter<\/em> diye adland\u0131r\u0131r onlar\u0131, yani yukar\u0131dan u\u00e7u\u015ftan u\u00e7a\u011f\u0131n erkeksi g\u00fcc\u00fcn\u00fc \u00e7ekip alan, a\u015fa\u011f\u0131lay\u0131c\u0131 bir imge kullan\u0131r: ayd\u0131n ger\u00e7ekten kopar, ama havada, oldu\u011fu yerde, kendi \u00e7evresinde d\u00f6n\u00fcp durur; y\u00fckseli\u015fi \u00f6dlek\u00e7edir, b\u00fcy\u00fck dinsel g\u00f6kten de, sa\u011fduyunun sa\u011flam topra\u011f\u0131ndan da ayn\u0131 \u00f6l\u00e7\u00fcde uzakt\u0131r. Eksi\u011fi, ulusun ba\u011fr\u0131nda “k\u00f6kler”i bulunmamas\u0131ndad\u0131r. Ayd\u0131nlar ne \u00fclk\u00fcc\u00fcd\u00fcr, ne ger\u00e7ek\u00e7i, puslu, “al\u0131k” yarat\u0131klard\u0131r. Y\u00fckselti d\u00fczeyleri\u00a0bulut<\/em>, yani \u015fu eski Aristophanes nakarat\u0131d\u0131r (o zaman ayd\u0131n Sokrates’ti). Ayd\u0131nlar y\u00fckseklerde bo\u015flu\u011fa as\u0131l\u0131 dururken bo\u015flukla dolmu\u015flard\u0131r, “yelle \u00f6ten davul”durlar: burada her t\u00fcrl\u00fc kar\u015f\u0131-ayd\u0131nc\u0131l\u0131\u011f\u0131n ka\u00e7\u0131n\u0131lmaz temelinin belirdi\u011fini g\u00f6r\u00fcyoruz: dil ku\u015fkusu, kendine g\u00f6rmedi\u011fi kusuru ba\u015fkas\u0131nda yakalamak, kendi kusurlar\u0131n\u0131n etkisini ba\u015fkas\u0131na y\u00fcklemek, kendi k\u00f6rl\u00fc\u011f\u00fcn\u00fc karanl\u0131k, kendi sa\u011f\u0131rl\u0131\u011f\u0131n\u0131 s\u00f6z\u00fcn \u00e7\u0131\u011f\u0131r\u0131ndan \u00e7\u0131kmas\u0131 diye adland\u0131rmak bi\u00e7iminde ortaya \u00e7\u0131kan k\u00fc\u00e7\u00fck kenter tart\u0131\u015fmalar\u0131n\u0131n y\u00f6ntemine uygun olarak, her t\u00fcrl\u00fc kar\u015f\u0131t s\u00f6z\u00fcn bir g\u00fcr\u00fclt\u00fcye indirgenmesi.<\/p>\n

“\u00dcst\u00fcn” kafalar\u0131n y\u00fckseltisi burada bir kez daha soyutlamaya mal edilir, bu da hi\u00e7 ku\u015fkusuz y\u00fckseklik ile kavram\u0131n ortak \u00f6zelli\u011fi, yani yo\u011funluk azalmas\u0131 arac\u0131l\u0131\u011f\u0131yla yap\u0131l\u0131r. Ayd\u0131nlar yaln\u0131zca d\u00fc\u015f\u00fcnme makineleri olduklar\u0131ndan, mekanik bir soyutlama s\u00f6z konusudur bu\u00adrada (eksiklikleri, duygucu filozoflar\u0131n s\u00f6yleyece\u011fi gibi, “y\u00fcrek” de\u011fildir, sezgiyle beslenen bir t\u00fcr taktik olan “a\u00e7\u0131kg\u00f6zl\u00fcl\u00fck”t\u00fcr). Bu ma\u00adkinemsi d\u00fc\u015f\u00fcnce izle\u011fi k\u00f6t\u00fcl\u00fc\u011f\u00fcn\u00fc daha da art\u0131ran \u00f6zg\u00fcn niteliklerle donanm\u0131\u015ft\u0131r: \u00f6nce alayc\u0131l\u0131k (ayd\u0131nlar Poujade kar\u015f\u0131s\u0131nda ku\u015fkucu\u00addur), sonra da k\u00f6t\u00fcc\u00fcll\u00fck, \u00e7\u00fcnk\u00fc makine soyutlu\u011fu i\u00e7inde “sadik”tir: Rivoli soka\u011f\u0131n\u0131n memurlar\u0131 vergi y\u00fck\u00fcml\u00fcs\u00fcne ac\u0131 \u00e7ektirmekten haz duyan “koku\u015fmu\u015f” ki\u015filerdir: D\u00fczen’in yardak\u00e7\u0131lar\u0131 olarak, onun so\u011fuk karma\u015f\u0131kl\u0131\u011f\u0131n\u0131, \u015fu bir t\u00fcr k\u0131s\u0131r bulgulama, olumsuz \u00e7o\u011falma \u00f6zel\u00adli\u011fini kendi benliklerinde de ta\u015f\u0131rlar. Bu \u00f6zellik, daha \u00f6nce de Cizvit’ler dolay\u0131s\u0131yla, Michelet’nin \u00e7ok \u00e7\u0131\u011fl\u0131klar koparmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r. \u00d6te yandan, Poujade’da, politeknikliler eski liberaller i\u00e7in Cizvit’lerin oynad\u0131\u011f\u0131 rol\u00fc. oynarlar a\u015fa\u011f\u0131 yukar\u0131: t\u00fcm vergi belalar\u0131n\u0131n kayna\u011f\u0131 (Cehennem’in \u00f6rtmeceli ad\u0131 olan Rivoli soka\u011f\u0131<\/em> arac\u0131l\u0131\u011f\u0131yla), sonra Cizvit’lerin deyimiyle kendilerinin de cesetler gibi uyduklar\u0131 D\u00fczen’in kuruculand\u0131rlar.<\/p>\n

\u00c7\u00fcnk\u00fc, Poujade’da, bilim tuhaf bir bi\u00e7imde a\u015f\u0131r\u0131l\u0131klara d\u00fc\u015febilir. D\u00fc\u015f\u00fcnsel bile olsa, her insansal olgu ancak nicelik olarak varoldu\u011fundan, bir olgunun a\u015f\u0131r\u0131 oldu\u011funa karar vermek i\u00e7in oylumunu orta poujade’\u00e7\u0131n\u0131n kapsam\u0131yla kar\u015f\u0131la\u015ft\u0131rmak yeter: bilimin a\u015f\u0131r\u0131l\u0131klar\u0131n\u0131n<\/em> erdemin ta kendisi olmas\u0131, bilim dedi\u011fimiz \u015feyin Poujade’\u0131n kendisini yarars\u0131z buldu\u011fu noktada ba\u015flamas\u0131 da olanakl\u0131. Ama bu niteleme Poujade s\u00f6zbilimi i\u00e7in \u00e7ok de\u011ferlidir, \u00e7\u00fcnk\u00fc canavarlar\u0131, teknisyenleri, yani ger\u00e7e\u011fe ancak cezaland\u0131rma amac\u0131yla uygulanan ar\u0131, soyut bir bilimin savunucular\u0131n\u0131 do\u011furur.<\/p>\n

Poujade’\u0131n politekniklilere (ve ayd\u0131nlara) ili\u015fkin yarg\u0131s\u0131 umut k\u0131r\u0131c\u0131\u00a0oldu\u011fu i\u00e7in de\u011fil: hi\u00e7 ku\u015fkusuz, “Frans\u0131z ayd\u0131n\u0131”n\u0131 “adam etmek” ola\u00adna\u011f\u0131 bulunacakt\u0131r. Onu rahats\u0131z eden \u015fey “a\u015f\u0131r\u0131 b\u00fcy\u00fcme”dir (demek ki ameliyat edilebilecektir), k\u00fc\u00e7\u00fck esnaf\u0131n normal us miktar\u0131na a\u015f\u0131r\u0131 \u00f6l\u00ad\u00e7\u00fcde a\u011f\u0131r bir eklenti yap\u0131\u015ft\u0131rm\u0131\u015f olmakt\u0131r; bu eklenti de, tuhaf bir bi\u00ad\u00e7imde, bilimin kendisinden, hem nesnelle\u015ftirilmi\u015f, hem kavramsal\u00adla\u015ft\u0131nlm\u0131\u015f bir bilimden, t\u0131pk\u0131 bakkal\u0131n tart\u0131 tam gelsin diye, teraziye koydu\u011fu ya da kald\u0131rd\u0131\u011f\u0131 elma ya da tereya\u011f\u0131 par\u00e7as\u0131 gibi insana ya\u00adp\u0131\u015ft\u0131r\u0131l\u0131p kopar\u0131labilen bir t\u00fcr a\u011f\u0131r maddeden olu\u015fmu\u015ftur. Politeknikli\u00adnin matematikten sersemlemi\u015f<\/em> oldu\u011funu s\u00f6ylemek, belirli bir bilim oran\u0131 a\u015f\u0131l\u0131nca, zehirlerin nicel d\u00fcnyas\u0131na gelindi\u011fini s\u00f6ylemektir. Ni\u00adcelli\u011fin sa\u011fl\u0131kl\u0131 s\u0131n\u0131rlar\u0131n\u0131n d\u0131\u015f\u0131na \u00e7\u0131k\u0131l\u0131nca, bilim bir i\u015f<\/em> olarak tan\u0131m\u00adlanamad\u0131\u011f\u0131 \u00f6l\u00e7\u00fcde g\u00f6zden d\u00fc\u015fer. Ayd\u0131nlar, sorbonne’sallar, politek\u00adnikliler ve memurlar hi\u00e7bir \u015fey yapmazlar: “estet”tir bunlar, ta\u015fran\u0131n i\u00e7kili kahvesine de\u011fil, sol yakan\u0131n \u015f\u0131k barlar\u0131na<\/em> giderler. Burada t\u00fcm g\u00fc\u00e7l\u00fc y\u00f6netimlerin g\u00f6zde izle\u011fi: ayd\u0131nl\u0131\u011f\u0131n ba\u015f\u0131bo\u015flukla \u00f6zde\u015fle\u015ftiril\u00admesi \u00e7\u0131k\u0131yor kar\u015f\u0131m\u0131za: ayd\u0131n tan\u0131m\u0131 gere\u011fi tembeldir, onu \u015f\u00f6yle bir g\u00fczel i\u015fe ko\u015fmak, ancak zararl\u0131 a\u015f\u0131nl\u0131klar\u0131yla \u00f6l\u00e7\u00fclebilen bir etkinli\u011fi somut<\/em> \u00e7al\u0131\u015fmaya d\u00f6n\u00fc\u015ft\u00fcrmek, yani onu poujade’\u00e7\u0131 \u00f6l\u00e7\u00fcn\u00fcn s\u0131n\u0131rlar\u0131 i\u00e7ine almak gerekir. Ger\u00e7ekte \u00e7ukur kazmaktan ya da ta\u015f y\u0131\u011fmaktan daha nicelle\u015fmi\u015f -dolay\u0131s\u0131yla daha yararl\u0131- \u00e7al\u0131\u015fma olamayaca\u011f\u0131 da bilinir: an durumda \u00e7al\u0131\u015fmad\u0131r bu, t\u00fcm poujade’\u00e7\u0131l\u0131k sonras\u0131 y\u00f6netimlerin mant\u0131ksal olarak ba\u015f\u0131bo\u015f ayd\u0131na<\/em> saklad\u0131klar\u0131 \u00e7al\u0131\u015fma da budur.<\/p>\n

\u00c7al\u0131\u015fman\u0131n b\u00f6yle nicelle\u015ftirilmesi do\u011fal olarak bedensel g\u00fcc\u00fcn, kaslar\u0131n, g\u00f6\u011fs\u00fcn, kollar\u0131n y\u00fcceltilmesine yol a\u00e7ar; ba\u015fsa, tersine, \u00fcr\u00fcnlerinin nicel de\u011fil de nitel oldu\u011fu \u00f6l\u00e7\u00fcde ku\u015fkulu bir yerdir. Beyine y\u00f6neltilen beylik a\u015fa\u011f\u0131lamay\u0131 yeniden buluruz burada (Poujade’da s\u0131k s\u0131k, bal\u0131k ba\u015ftan kokar<\/em>, denilir), ba\u015f\u0131n ka\u00e7\u0131n\u0131lmaz a\u015fa\u011f\u0131lan\u00admas\u0131 da ku\u015fkusuz konumunun merkezden uzakl\u0131\u011f\u0131ndan, bedenin ta tepesinde, “bulutlar”\u0131n yak\u0131n\u0131nda, “k\u00f6kler”den uzakta bulunmas\u0131ndan kaynaklan\u0131r. \u00dcst\u00fcnl\u00fc\u011f\u00fcn<\/em> \u00e7ift anlaml\u0131l\u0131\u011f\u0131 sonuna dek kullan\u0131l\u0131r; beden\u00adsel, ruhsal ve toplumsal benzerliklerle oynan\u0131r durmadan: bedenin ba\u015fla sava\u015f\u0131 “k\u00fc\u00e7\u00fckler”in sava\u015f\u0131, dirimsel ads\u0131z\u0131n yukar\u0131yla sava\u015f\u0131d\u0131r.<\/p>\n

Poujade da kendi bedensel g\u00fcc\u00fcn\u00fcn s\u00f6ylencesini \u00e7ok \u00e7abuk geli\u015ftirmi\u015ftir: cebinde spor e\u011fitmeni diplomas\u0131yla, eski R.A.F., rugbyman olarak, ge\u00e7mi\u015fi de\u011ferine<\/em> tan\u0131kl\u0131k eder: bedenin g\u00fcc\u00fc oldu\u011funa g\u00f6re, \u00f6nder, kat\u0131lmalar\u0131na kar\u015f\u0131l\u0131k olarak, \u00f6z\u00fc gere\u011fi \u00f6l\u00e7\u00fclebilir bir g\u00fc\u00e7 ve\u00adrir birliklerine. Bu nedenle de Poujade’\u0131n en b\u00fcy\u00fck sayg\u0131nl\u0131\u011f\u0131 (yani kendisine beslenebilecek tecimsel g\u00fcvenin temeli) dayan\u0131kl\u0131l\u0131\u011f\u0131d\u0131r:\u00a0(“Poujade \u015eeytan’\u0131n ta kendisidir, yorulmaz o”). \u0130lk kampanyalar\u0131 \u00fcs\u00adtinsanl\u0131\u011fa ula\u015fan (“\u015eeytan’\u0131n ta kendisidir”) bedensel edimler olmu\u015f\u00adtur. Bu \u00e7elik g\u00fc\u00e7 heryerdeli\u011fi yarat\u0131r (Poujade ayn\u0131 zamanda her yer\u00addedir), maddenin kendisini bile \u00e7\u00f6kertir (Poujade kulland\u0131\u011f\u0131 t\u00fcm ara\u00adbalar\u0131 da\u011f\u0131t\u0131r). Bununla birlikte, Poujade’\u0131n dayan\u0131kl\u0131l\u0131ktan ba\u015fka bir de\u011feri de vard\u0131r: mal-g\u00fc\u00e7ten fazla olarak, \u00e7ok eski hukuklarda, al\u0131c\u0131\u00adn\u0131n bir ta\u015f\u0131nmaz mal sat\u0131c\u0131s\u0131n\u0131 susturmak i\u00e7in kulland\u0131\u011f\u0131 \u015fu gereksiz nesnelerden biri gibi verilmi\u015f bir t\u00fcr bedensel b\u00fcy\u00fc<\/em>: \u00f6nderi \u00f6nder ya\u00adpan ve Poujade’\u0131n dehas\u0131 olarak beliren bu “bah\u015fi\u015f”, bu salt zamanla\u00adma ekonomisinde niteli\u011fin sakl\u0131 pay\u0131 da sesidir<\/em>. Hi\u00e7 ku\u015fkusuz, ses be\u00addenin ayr\u0131cal\u0131kl\u0131 bir yerinden, ayn\u0131 zamanda hem orta, hem kasl\u0131 yerden, t\u00fcm beden s\u00f6ylensellerinde kar\u015f\u0131-ba\u015f olan g\u00f6\u011f\u00fcsten \u00e7\u0131kar, ama d\u00fczeltici s\u00f6z\u00fc ta\u015f\u0131yan ses niceliklerin kat\u0131 yasas\u0131ndan s\u0131yr\u0131l\u0131r: s\u0131radan nesnelerin yazg\u0131s\u0131 olan y\u0131pranman\u0131n yerine l\u00fcks nesnelerin \u015fanl\u0131 tehli\u00adkesi olan k\u0131r\u0131lganl\u0131\u011f\u0131n\u0131 getirir: ona yak\u0131\u015fan yorgunlu\u011fun kahramanca k\u00fc\u00e7\u00fcmsenmesi, y\u0131lmaz dayan\u0131kl\u0131l\u0131k de\u011fildir: p\u00fcsk\u00fcrtecin tatl\u0131 ok\u015fay\u0131\u015f\u0131, mikrofonun yumu\u015fak deste\u011fidir: Poujade’\u0131n sesi ba\u015fka s\u00f6ylenselerde ayd\u0131n beyninin pay\u0131na d\u00fc\u015fen nedeni a\u00e7\u0131klanmaz ve \u00e7ok sayg\u0131n de\u011feri kazan\u0131r.<\/p>\n

Daha kaba ve daha az \u015feytans\u0131 olmakla birlikte, Poujade’\u0131n yard\u0131mc\u0131s\u0131n\u0131n da ayn\u0131 g\u00f6rkemlilikten pay\u0131n\u0131 ald\u0131\u011f\u0131n\u0131 s\u00f6ylemek bile gerek\u00admez: “Topuz gibi” adamd\u0131r: “Eski ragbi oyuncusu erkek Launay… k\u0131ll\u0131 ve g\u00fc\u00e7l\u00fc bilekleriyle… bir ana kuzusuna benzemez \u00f6yle”, Canta\u00adlou, “ta\u015f gibi, iri, sa\u011flam, dosdo\u011fru bakar, el s\u0131k\u0131\u015f\u0131 erkek\u00e7e ve i\u00e7ten\u00addir.” \u00c7\u00fcnk\u00fc, iyi bilinen bir “kar\u0131\u015ft\u0131rmaca”ya g\u00f6re, tinsel a\u00e7\u0131kl\u0131\u011f\u0131 be\u00addensel t\u00fcml\u00fck temellendirir: yaln\u0131z g\u00fc\u00e7l\u00fc insan a\u00e7\u0131k olabilir. D\u00fc\u015f\u00fcn\u00fc\u00adlebilece\u011fi gibi, t\u00fcm bu sayg\u0131nl\u0131klar\u0131n ortak \u00f6z\u00fc erkekliktir, erkekli\u011fin tinsel yede\u011fi de “karakter”, yani Poujade g\u00f6\u011f\u00fcne hi\u00e7 sokulmayan usun kar\u015f\u0131t\u0131d\u0131r: usun yerini burada \u00f6zel bir d\u00fc\u015f\u00fcnsel erdem al\u0131r: A\u00e7\u0131k-<\/em>g\u00f6r\u00fc\u015fl\u00fcl\u00fck<\/em>: kahraman, Poujade’da, hem sald\u0131rganl\u0131k, hem k\u00f6t\u00fcc\u00fcll\u00fckle donanm\u0131\u015f bir ki\u015fidir (“Uyan\u0131k \u00e7ocuktur o”). Bu kurnazl\u0131k, ne denli anl\u0131ksal olursa olsun, tiksinilen mant\u0131\u011f\u0131 Poujade’\u0131n tanr\u0131lar tap\u0131na\u011f\u0131na sokmaz: k\u00fc\u00e7\u00fck kenter tanr\u0131lar, salt \u015fans\u0131n<\/em> buyru\u011funca, keyiflerince al\u0131p verirler bunu: ayr\u0131ca, biraz yak\u0131ndan bak\u0131lacak olursa, neredeyse bedensel bir vergidir bu, hayvanlar\u0131n koku alma yetisine benzer: g\u00fc\u00adc\u00fcn ender bulunur bir \u00e7i\u00e7e\u011fidir yaln\u0131zca, t\u00fcm\u00fcyle sinirsel bir yel sez\u00adme g\u00fcc\u00fcd\u00fcr (“Ben radarla y\u00fcr\u00fcr\u00fcm”).<\/p>\n

Bunun tersine, ayd\u0131n bedensel \u00e7irkinli\u011fiyle mahkum edilir: Mend\u00e8s\u00a0ma\u00e7a as\u0131<\/em> gibidir, bir Vichy \u015fi\u015fesine benzer (hem suya, hem haz\u0131ms\u0131zl\u0131\u00ad\u011fa y\u00f6neltilen \u00e7ifte ho\u015fg\u00f6r\u00fc). T\u00fcm d\u00fc\u015f\u00fcnsel varl\u0131k, k\u0131r\u0131lgan ve yarars\u0131z bir ba\u015f\u0131n a\u015f\u0131n b\u00fcy\u00fcmesine s\u0131\u011f\u0131nm\u0131\u015f durumda, bedensel kusurlar\u0131n en a\u011f\u0131r\u0131na, yorgunlu\u011fa<\/em> (\u00e7\u00f6k\u00fc\u015f\u00fcn bedensel kar\u015f\u0131l\u0131\u011f\u0131) u\u011fram\u0131\u015ft\u0131r: i\u015fsiz, g\u00fc\u00e7s\u00fcz olmas\u0131na kar\u015f\u0131n, do\u011fu\u015ftan yorgundur, poujade’\u00e7\u0131n\u0131n \u00e7al\u0131\u015fkan\u00adl\u0131\u011f\u0131na kar\u015f\u0131n hep dinlenmi\u015f olmas\u0131 gibi. Burada t\u00f6rel mi t\u00f6rel insan be\u00addeni d\u00fc\u015f\u00fcncesine geliyoruz: \u0131rk d\u00fc\u015f\u00fcncesine. Ayd\u0131nlar bir \u0131rkt\u0131r, pou\u00adjade’\u00e7\u0131larsa ba\u015fka bir \u0131rk.<\/p>\n

Bununla birlikte, Poujade’\u0131n ilk bak\u0131\u015fta \u00e7eli\u015fkin bir \u0131rk anlay\u0131\u015f\u0131 var\u00add\u0131r. Orta Frans\u0131z’\u0131n bir\u00e7ok kar\u0131\u015f\u0131m\u0131n \u00fcr\u00fcn\u00fc oldu\u011funu saptad\u0131ktan son\u00adra (beylik hava, Fransa, \u0131rklar\u0131n potas\u0131), Poujade, g\u00f6rkemli bir bi\u00e7im\u00adde, yaln\u0131z kendi aralar\u0131nda birle\u015fmi\u015f olanlar\u0131n dar mezhebinin (a\u00e7\u0131k\u00ad\u00e7as\u0131 Yahudilerin) kar\u015f\u0131s\u0131na bu k\u00f6kenler kar\u0131\u015f\u0131m\u0131n\u0131 \u00e7\u0131kar\u0131r. Mend\u00e8s-France’\u0131** g\u00f6stererek “Irk\u00e7\u0131 sensin!” diye hayk\u0131r\u0131r, sonra da yoruma ge\u00e7er: “\u0130kimizden bir o \u0131rk\u00e7\u0131 olabilir, \u00e7\u00fcnk\u00fc onun bir \u0131rk\u0131 var.” Poujade kar\u0131\u015f\u0131m \u0131rk\u0131 diyebilece\u011fimiz \u015feyi sonuna dek kullan\u0131r, herhangi bir tehlikesi yoktur bunun, de\u011fil mi ki bunca g\u00f6klere \u00e7\u0131kar\u0131lan “kar\u0131\u015f\u0131m”, Poujade’\u0131n kendisine g\u00f6re, ancak Dupont’lar\u0131, Durand’lar\u0131 ve Poujade’lar\u0131, yani t\u0131pk\u0131s\u0131n\u0131n ayn\u0131s\u0131n\u0131 harman etmi\u015ftir. Hi\u00e7 ku\u015fkusuz, bire\u00ad\u015fimsel bir “\u0131rk” d\u00fc\u015f\u00fcncesi \u00e7ok de\u011ferlidir, \u00e7\u00fcnk\u00fc kimi zaman ba\u011fda\u015f\u00adt\u0131rmac\u0131l\u0131k, kimi zaman \u0131rk kavram\u0131 \u00fczerinde oynamay\u0131 sa\u011flar. Birinci durumda, Poujade bir zamanlar devrimci bir nitelik ta\u015f\u0131m\u0131\u015f ve Fran\u00adsa’da t\u00fcm \u00f6zg\u00fcrl\u00fck\u00e7\u00fc d\u00fc\u015f\u00fcnceleri beslemi\u015f olan eski ulus<\/em> kavram\u0131n\u0131 kullan\u0131r (Augustin Thierry’ye kar\u015f\u0131 Michelet, Barr\u00e8s’e kar\u015f\u0131 Gide, vb.): “Atalar\u0131m, Kelt’ler, Arvemi’ler, hep kar\u0131\u015fm\u0131\u015flard\u0131r. Ben istila ve g\u00f6\u00e7lerin potas\u0131ndan do\u011fdum.” \u0130kinci durumda, fazla g\u00fc\u00e7l\u00fck \u00e7ekme\u00adden, \u0131rk\u00e7\u0131l\u0131\u011f\u0131n ana nesnesini, Kan’\u0131 bulur (bu da \u00f6zellikle Yeni Sol’un <\/em>estetlerinden<\/em> \u0131rksal bir u\u00e7urumla ayr\u0131lan sa\u011flam Br\u00f6ton<\/em> Le Pen’in Kelt kan\u0131 ya da Mend\u00e8s’in yoksun bulundu\u011fu Galyal\u0131 kan\u0131d\u0131r). Us ko\u00adnusunda oldu\u011fu gibi burada da saymaca bir de\u011ferler da\u011f\u0131l\u0131m\u0131 \u00e7\u0131kar kar\u015f\u0131m\u0131za: kimi kanlar\u0131n (Dupont’lar\u0131n, Durand’lar\u0131n ve Poujade’lar\u0131n kan\u0131n\u0131n) toplam\u0131 ancak ar\u0131kan \u00fcretir, b\u00f6ylece ba\u011fda\u015f\u0131k niceliklerin toplam\u0131n\u0131n g\u00fcven verici d\u00fczeni i\u00e7inde ya\u015fanabilir; ama ba\u015fka kanlar (\u00f6zellikle yurtsuz teknokratlar\u0131n<\/em> kan\u0131) t\u00fcm\u00fcyle nitel olgulard\u0131r, bu ne\u00addenle de poujade’\u00e7\u0131 evrende a\u015fa\u011f\u0131lan\u0131rlar: kar\u0131\u015famaz, b\u00fcy\u00fck Frans\u0131z niceli\u011fine, say\u0131sal utkusu “se\u00e7kin” ayd\u0131nlar\u0131n yorgunlu\u011fuyla kar\u015f\u0131tla\u015ft\u0131r\u0131lan “halk”a eri\u015femezler.<\/p>\n

\u00d6te yandan, g\u00fc\u00e7l\u00fcler ve yorgunlar, Galyal\u0131lar ve yurtsuzlar, baya\u011f\u0131 ve se\u00e7kin aras\u0131ndaki bu \u0131rksal kar\u015f\u0131tl\u0131k, yaln\u0131zca ta\u015frayla Paris’in kar\u015f\u0131tl\u0131\u011f\u0131d\u0131r. Paris t\u00fcm Frans\u0131z kusurlar\u0131n\u0131: d\u00fczeni, sadizmi, d\u00fc\u015f\u00fcnselli\u011fi, yorgunlu\u011fu \u00f6zetler: “Paris bir canavard\u0131r, \u00e7\u00fcnk\u00fc burada ya\u015fam \u00e7\u0131\u011f\u0131\u00adr\u0131ndan \u00e7\u0131km\u0131\u015ft\u0131r: sabahtan ak\u015fama dek, pat\u0131rt\u0131l\u0131, sersemle\u015ftirici, bu\u00adnalt\u0131c\u0131 ya\u015famd\u0131r.” Paris, sa\u011fduyunun nicel d\u00fcnyas\u0131n\u0131n kar\u015f\u0131s\u0131nda yer ald\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fc\u011f\u00fcm\u00fcz \u015fu zehirle, \u00f6z\u00fcnden nitel t\u00f6zle (Poujade bunu ne denli g\u00fczel s\u00f6yledi\u011finin ayr\u0131m\u0131na varmadan eyti\u015fim diye adland\u0131r\u0131r) ayn\u0131 t\u00fcrdendir. “Nitelik”e kafa tutmak Poujade’\u0131n belirleyici deneyi\u00admi, Rubico’su*** olmu\u015ftur:\u00a0Paris’e y\u00fcr\u00fcmek<\/em>, burada ba\u015fkentin etkisiyle yoldan \u00e7\u0131km\u0131\u015f, \u0131rklar\u0131ndan d\u00f6nm\u00fc\u015f, k\u00f6ylerinde elde t\u0131rm\u0131kla beklenir olmu\u015f \u0131l\u0131ml\u0131 ta\u015fra milletvekillerini yeniden kazanmak, bu ad\u0131m, bir si\u00adyasal yay\u0131lman\u0131n da \u00f6tesinde, b\u00fcy\u00fck bir \u0131rk g\u00f6\u00e7\u00fcn\u00fc tan\u0131mlam\u0131\u015ft\u0131r.<\/p>\n

B\u00f6ylesine s\u00fcrekli bir ku\u015fku kar\u015f\u0131s\u0131nda, Poujade herhangi bir ayd\u0131n bi\u00e7imini kurtarabilir, ona \u00fclk\u00fcsel bir g\u00f6r\u00fcnt\u00fc verebilir, tek s\u00f6zc\u00fckle poujade’\u00e7\u0131 bir ayd\u0131n \u00f6ng\u00f6rebilir miydi? Poujade bize Olympos’una yaln\u0131zca “bu ada yara\u015f\u0131r ayd\u0131nlar”\u0131n girece\u011fini s\u00f6yler. \u0130\u015fte gene d\u00f6\u00adn\u00fcp dola\u015f\u0131p \u015fu \u00fcnl\u00fc \u00f6zde\u015flikle tan\u0131mlamalardan birine (A = A), yani bu kitapta bir\u00e7ok kez yineleyim diye adland\u0131rd\u0131\u011f\u0131m \u015feye, hi\u00e7e geldik. Her t\u00fcrl\u00fc kar\u015f\u0131-ayd\u0131nc\u0131l\u0131k dilin \u00f6l\u00fcm\u00fcnde, yani toplumculu\u011fun y\u0131k\u0131l\u0131\u015f\u0131nda son buluyor.<\/p>\n

Ne denli \u00e7eli\u015fkin g\u00f6r\u00fcn\u00fcrse g\u00f6r\u00fcns\u00fcn, poujade’\u00e7\u0131 izleklerin \u00e7o\u011fu, yozla\u015fm\u0131\u015f romantik izlekler. Poujade halk\u0131 tan\u0131mlamak istedi\u011fi zaman uzun uzun Ruy Blas<\/em>‘\u0131 anar; Poujade’\u0131n g\u00f6z\u00fcyle ayd\u0131n da, \u00fc\u00e7 a\u015fa\u011f\u0131 be\u015f yukar\u0131, Micheletnin Cizvit’i ya da Hukuk\u00e7u’sudur, bo\u015f, k\u0131s\u0131r, kuru, alayc\u0131 adamd\u0131r. Bug\u00fcn de k\u00fc\u00e7\u00fck kenter s\u0131n\u0131f\u0131 d\u00fcn\u00fcn “\u00f6zg\u00fcrl\u00fck\u00e7\u00fc” kenter s\u0131n\u0131f\u0131n\u0131n d\u00fc\u015f\u00fcng\u00fcsel kal\u0131t\u0131n\u0131, toplumsal y\u00fcksel i\u015fine yard\u0131m etmi\u015f olan kal\u0131t\u0131 topluyor: Michelet’nin duyguculu\u011fu nice gericilik tohumlar\u0131 saklamaktayd\u0131. Barr\u00e8s bunu biliyordu. Aradaki b\u00fcy\u00fck yetenek fark\u0131 olmasa, Poujade, Michelet’nin Le Peuple<\/em>‘\u00fcn\u00fcn (1846) kimi sayfalar\u0131n\u0131n alt\u0131na kendi imzas\u0131n\u0131 koyabilirdi.<\/p>\n

Bu nedenle, ayd\u0131nlar sorununda, poujade’\u00e7\u0131l\u0131k Poujade’\u0131 fazlas\u0131yla a\u015f\u0131yor: kar\u015f\u0131-ayd\u0131nc\u0131 d\u00fc\u015f\u00fcng\u00fc de\u011fi\u015fik siyasal \u00e7evreleri kaps\u0131yor, d\u00fc\u015f\u00fcne kin duymak i\u00e7in ille de poujade’\u00e7\u0131 olmak gerekmiyor. \u00c7\u00fcnk\u00fc burada hedeflenen \u015fey, t\u00fcm bir a\u00e7\u0131klay\u0131c\u0131, ba\u011f\u0131ml\u0131 ekin bi\u00e7imi, kurtar\u0131lan da “g\u00fcnahs\u0131z”, yani safl\u0131\u011f\u0131yla zorban\u0131n \u00f6n\u00fcn\u00fc bo\u015f b\u0131rakan bir ekin.<\/p>\n

Bu nedenle, yazarlar, ger\u00e7ek anlamda, poujade’\u00e7\u0131 ailenin d\u0131\u015f\u0131na at\u0131lm\u0131\u015f de\u011fildir (kimi \u00e7ok \u00fcnl\u00fc yazarlar Poujade’a pohpohlay\u0131c\u0131 adamalarla yap\u0131tlar\u0131n\u0131 yollam\u0131\u015flar). Burada mahkum edilen ayd\u0131nd\u0131r, ya\u00adni bir bilin\u00e7, daha da iyisi bir Bak\u0131\u015f’t\u0131r (Poujade, bir yerde, lise \u00f6\u011fren\u00adcisiyken arkada\u015flar\u0131n\u0131n kendisine bakmas\u0131ndan ne denli rahats\u0131z ol\u00addu\u011funu an\u0131msat\u0131r). Hi\u00e7 kimse bize bakmas\u0131n, i\u015fte poujade’\u00e7\u0131 kar\u015f\u0131 ayd\u0131nc\u0131l\u0131\u011f\u0131n ilkesi. Yaln\u0131z, budunbilimcinin a\u00e7\u0131s\u0131ndan, benimseme ve d\u0131\u015flama davran\u0131\u015flar\u0131 birbirini b\u00fct\u00fcnler, bir anlamda da, kendisi buna inanmasa bile, Poujade’\u0131n ayd\u0131nlara gereksinimi vard\u0131r; \u00e7\u00fcnk\u00fc onlar\u0131 su\u00e7luyorsa, b\u00fcy\u00fcsel k\u00f6t\u00fcl\u00fck olarak su\u00e7luyor: poujade’\u00e7\u0131 toplumda, ayd\u0131n yozla\u015fm\u0131\u015f bir b\u00fcy\u00fcc\u00fcn\u00fcn lanetli ve zorunlu yerini tutmakta.<\/p>\n

*\u00c7o\u011fu al\u0131nt\u0131lar Poujade’\u0131n kitab\u0131 J’ai choisi le combat<\/em>‘dand\u0131r.<\/span>
\n**Mend\u00e8s-France Yahudi k\u00f6kenlidir. (\u00e7.n.)
\n***Julius Caesar’\u0131n Roma Senatosu’nun buyru\u011funu almadan ge\u00e7ti\u011fi \u0131rmak (\u0130talya ile Galya aras\u0131nda). (\u00e7.n.)<\/span><\/p>\n

Roland Barthes, \u00c7a\u011fda\u015f S\u00f6ylenler, Metis Yay\u0131nlar\u0131, \u00e7ev. Tahsin Y\u00fccel, 2014 [1957], 4. bas\u0131m, s. 169-75.<\/p>\n","protected":false},"excerpt":{"rendered":"

T\u00fcrkiye’deki anti-entelekt\u00fcel, gelenek\u00e7i ve sa\u011f (sola do\u011fru da yay\u0131lan) s\u00f6yleme ne denli benziyor. \u00d6ncesinde de olmakla birlikte, 1980 sonras\u0131 h\u0131z kazanan, muhafazakar iktidarlar d\u00f6neminde \u015fahlanan bir entelekt\u00fcel ele\u015ftirisi ve ele\u015ftirinin ele\u015ftirisi. Kad\u0131k\u00f6y’\u00fcn Baylan pastanesi, Barthes’da \u00f6nceden “sol yakan\u0131n \u015f\u0131k barlar\u0131” olarak t\u0131nlam\u0131\u015f. Elbette, y\u00fczy\u0131llar boyunca, ba\u015fka sonsuz \u00f6rne\u011fi var bu entelekt\u00fcel (ve mekan\u0131n\u0131n) ele\u015ftirilerinin, onlar\u0131 … Continue reading Barthes, Poujade ve (Anti-)Entelekt\u00fcel(izm) \u00dczerine<\/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":[33,184],"tags":[239,19,238],"class_list":["post-877","post","type-post","status-publish","format-standard","hentry","category-alinti","category-entelektuel","tag-cagdas-soylenler","tag-entelektuel","tag-roland-barthes"],"aioseo_notices":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p9WYIs-e9","jetpack-related-posts":[{"id":737,"url":"https:\/\/yalpertem.com\/blog\/2017\/12\/18\/touraine-entelektueller-ve-modernlik-uzerine\/","url_meta":{"origin":877,"position":0},"title":"Touraine, Entelekt\u00fceller ve Modernlik \u00dczerine","author":"yalpertem","date":"18 December 2017","format":false,"excerpt":"\"Entelekt\u00fceller, bilimin ilerlemelerini ge\u00e7mi\u015f kurum ve inan\u00e7lar\u0131n ele\u015ftirisiyle birle\u015ftirerek ak\u0131lc\u0131la\u015ft\u0131rma hareketini y\u00fcr\u00fctm\u00fc\u015flerdi. Hatta, Medici'ler d\u00f6neminden bu yana, otoriterliklerinden rahats\u0131zl\u0131k duymadan, seve seve ayd\u0131n h\u00fck\u00fcmdarlara hizmet etmi\u015flerdir. Ama modernizmin ilk y\u00fczy\u0131llar\u0131ndan sonra, XX. y\u00fczy\u0131lda, entelekt\u00fcellerle tarihin ili\u015fkisi tersine d\u00f6ner. Bunun, birbirinin tamamlay\u0131c\u0131s\u0131 olmaktan \u00e7ok kar\u015f\u0131t\u0131 olan iki nedeni vard\u0131r: Birincisi, modernli\u011fin\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\/12\/alain-touraine-modernligin-elestirisi-192x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":824,"url":"https:\/\/yalpertem.com\/blog\/2018\/01\/09\/hilmi-yavuz-kultur-ve-entelektuel-uzerine\/","url_meta":{"origin":877,"position":1},"title":"Yavuz, K\u00fclt\u00fcr ve Entelekt\u00fcel \u00dczerine Notlar","author":"yalpertem","date":"9 January 2018","format":false,"excerpt":"\"Bat\u0131 uygarl\u0131\u011f\u0131n\u0131n temelini Orta Asya'n\u0131n otokton halk\u0131 olan T\u00fcrklerin haz\u0131rlad\u0131\u011f\u0131 konusundaki a\u015f\u0131r\u0131 yeni-ulus\u00e7u tez, bilimsel do\u011frulardan uzak bir duygusall\u0131\u011fa dayand\u0131\u011f\u0131 i\u00e7in bir yana b\u0131rak\u0131lm\u0131\u015ft\u0131; Ata\u00e7, bu tezi (buna 'a\u015f\u0131r\u0131 partikularist tez' diyorum) olumsuzluyor, ama Bat\u0131 k\u00fclt\u00fcr\u00fc varken ulusal bir senteze gitmenin gereksizli\u011fini savunarak, bu kez, a\u015f\u0131r\u0131 \u00fcniversalist bir tezi kesinlemi\u015f\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\/hilmi-yavuz-kultur-uzerine-min-202x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":1727,"url":"https:\/\/yalpertem.com\/blog\/2018\/06\/12\/valery-entelektuel-uzerine\/","url_meta":{"origin":877,"position":2},"title":"Val\u00e9ry, Entelekt\u00fcel \u00dczerine","author":"yalpertem","date":"12 June 2018","format":false,"excerpt":"Her ne kadar metnin tamam\u0131 entelekt\u00fcel fig\u00fcr\u00fcn\u00fc kat etse de, ba\u015fl\u0131\u011f\u0131yla en a\u015fikarla\u015ft\u0131\u011f\u0131 noktada ilgili kavram\u0131 sorgulad\u0131\u011f\u0131 i\u00e7in bu pasaj\u0131 se\u00e7tim o ak\u0131l almaz\u00a0Monsieur Teste anlat\u0131s\u0131ndan. Baz\u0131 m\u00fcthi\u015f metinler direkt \"al\u0131nt\u0131lanamaz\" bir kimlik ta\u015f\u0131yorlar, Teste gibi baz\u0131lar\u0131 da her \u00e2n\u0131nda sonsuz bir al\u0131nt\u0131n\u0131n par\u00e7as\u0131 olmaya \u00f6yk\u00fcn\u00fcyor. Biraz \u00f6ncesinden mi kesmeli,\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\/06\/paul-valery-monsieur-teste-212x300.jpg?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":877,"position":3},"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":48,"url":"https:\/\/yalpertem.com\/blog\/2016\/11\/02\/zorba-nikos-kazancakis\/","url_meta":{"origin":877,"position":4},"title":"Zorba – Nikos Kazancakis","author":"yalpertem","date":"2 November 2016","format":false,"excerpt":"Zorba\u2019y\u0131 okurken s\u00fcrekli bir arada kalm\u0131\u015fl\u0131k hissi ya\u015fad\u0131m. \u0130simsiz anlat\u0131c\u0131 ve Zorba aras\u0131nda s\u0131k s\u0131k basit sorularla felsefi tart\u0131\u015fmalar a\u00e7\u0131l\u0131yor, sorgulay\u0131c\u0131 s\u00f6zler sarf ediliyor, sonra t\u00fcm mesele bir anda et yemeye, kad\u0131nlar\u0131 a\u015fa\u011f\u0131lay\u0131c\u0131 ve tap\u0131nmac\u0131 bir \u015fekilde ba\u015ftan \u00e7\u0131karmaya ve kafas\u0131n\u0131n esti\u011fini yapmaya dair \u00f6vg\u00fclerle sonlan\u0131veriyordu. 350 sayfal\u0131k deneyimim Zorba\u2019n\u0131n\u2026","rel":"","context":"In "roman"","block_context":{"text":"roman","link":"https:\/\/yalpertem.com\/blog\/category\/edebiyat\/roman\/"},"img":{"alt_text":"zorba","src":"https:\/\/i0.wp.com\/yalpertem.com\/blog\/wp-content\/uploads\/2016\/11\/zorba-192x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":623,"url":"https:\/\/yalpertem.com\/blog\/2017\/11\/29\/ceyhun-entel-takilmak-uzerine\/","url_meta":{"origin":877,"position":5},"title":"Ceyhun, Entel Tak\u0131lmak ve Zonta Fig\u00fcr\u00fc \u00dczerine","author":"yalpertem","date":"29 November 2017","format":false,"excerpt":"\"Dedim ya... Anadolu ta\u015fras\u0131ndan \u0130stanbul'a bir de geldim ki... Breh breh breh... S\u00f6yle\u015filer, konferanslar, edebiyat matineleri... Baylan... Attila \u0130lhan. Baylan kararg\u00e2ht\u0131, her g\u00fcn bir g\u00f6lge kabine kurulur, bir g\u00f6lge kabine bozulurdu s\u00fcrekli. G\u00fcndemli tart\u0131\u015fmalar yap\u0131l\u0131rd\u0131, arada bir, kar\u015f\u0131daki muhallebicinin sakinleri Baylan'da a\u011f\u0131rlanarak. Sonra konserler, tiyatrolar, Cep Tiyatrosu, Gen\u00e7lik Tiyatrosu... Sergiler,\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\/demirtas-ceyhun-entelektuelden-entele-202x300.png?resize=350%2C200","width":350,"height":200},"classes":[]}],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/877","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=877"}],"version-history":[{"count":3,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/877\/revisions"}],"predecessor-version":[{"id":6119,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/877\/revisions\/6119"}],"wp:attachment":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/media?parent=877"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/categories?post=877"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/tags?post=877"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}