{"id":894,"date":"2018-01-23T21:05:20","date_gmt":"2018-01-23T19:05:20","guid":{"rendered":"http:\/\/yalpertem.com\/blog\/?p=894"},"modified":"2025-08-26T14:31:50","modified_gmt":"2025-08-26T12:31:50","slug":"gurbilek-ayhan-gecgin-ve-olumsuz-yasam-uzerine","status":"publish","type":"post","link":"https:\/\/yalpertem.com\/blog\/2018\/01\/23\/gurbilek-ayhan-gecgin-ve-olumsuz-yasam-uzerine\/","title":{"rendered":"Nurdan G\u00fcrbilek: Ayhan Ge\u00e7gin ve Olumsuz Ya\u015fam \u00dczerine"},"content":{"rendered":"

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 al\u0131nt\u0131.<\/em><\/span><\/p>\n

\"\"<\/p>\n

“‘Ka\u00e7\u0131\u015f \u00e7izgisi’ kavram\u0131n\u0131n ard\u0131nda, devrimci olana\u011f\u0131n kapitalist \u00e7eli\u015fkilerinden \u00e7ok, her\u015feyi kendi i\u00e7ine \u00e7eken bir denetim ayg\u0131t\u0131ndan, despotik bir \u00f6zde\u015flik d\u00fczeninden, donup kalm\u0131\u015f bir temsil sisteminden hep daha uza\u011fa y\u00f6nelen yarat\u0131c\u0131 ka\u00e7\u0131\u015f hareketlerinde sakl\u0131 oldu\u011fu d\u00fc\u015f\u00fcncesi vard\u0131. “Ka\u00e7\u0131\u015f” derken d\u00fcnyadan vazge\u00e7mekten ya da bir s\u0131\u011f\u0131nak aray\u0131\u015f\u0131ndan de\u011fil (“Bir ka\u00e7\u0131\u015f \u00e7izgisi, evet, ama kesinlikle bir s\u0131\u011f\u0131nak de\u011fil”), etkin bir eylemden (“ka\u00e7maktan daha eylem dolu bir \u015fey olamaz”), yeni d\u00fcnyalar yaratan olumlu bir eylemden (“Yaln\u0131zca k\u0131r\u0131k uzun bir \u00e7izgiyle d\u00fcnyalar bulunabilir”), yeni silahlar yaratmak \u00fczere ger\u00e7ekle\u015ftirilen bir aray\u0131\u015ftan (“Yeni silahlar ka\u00e7\u0131\u015f \u00e7izgilerinde yarat\u0131l\u0131r”), yerle\u015fik imparatorluklar kar\u015f\u0131s\u0131nda g\u00f6\u00e7ebelerin yapt\u0131\u011f\u0131 gibi bazen oldu\u011fu yerde hi\u00e7 k\u0131m\u0131ldamadan \u00e7izilen canl\u0131 ka\u00e7\u0131\u015f \u00e7izgilerinden s\u00f6z ediyordu Deleuze (10).<\/p>\n

Kat\u0131 b\u00f6l\u00fcnmeler aras\u0131ndaki yekpare kar\u015f\u0131tl\u0131klardan \u00e7ok, boruda s\u0131z\u0131nt\u0131ya yol a\u00e7abilecek molek\u00fcler \u00e7atlaklardan, kodu \u00e7\u00f6z\u00fclm\u00fc\u015f arzu ak\u0131\u015flar\u0131ndan, sonun \u00f6nceden kestirilemedi\u011fi bir firari hattan s\u00f6z ediyordu: D\u00fc\u015f\u00fcnceyi ba\u015fka d\u00fcnyalara a\u00e7mak i\u00e7in evin konforlu \u00e7at\u0131s\u0131n\u0131 terk et. S\u0131rf istemedi\u011finden kurtulmak i\u00e7in de\u011fil, istedi\u011fine sahip olmak i\u00e7in de seni ge\u00e7mi\u015fe \u00e7ivileyen ne varsa geride b\u0131rak\u0131p bir ka\u00e7\u0131\u015f \u00e7izgisi boyunca ilerle. Ge\u00e7mi\u015fin \u00f6l\u00fc kabu\u011funa saplan\u0131p kalmak yerine etkin bir unutma g\u00fcc\u00fcn\u00fc, belle\u011fin yerine deneyi ge\u00e7ir. (11) Verili bir yer i\u015fgal etmektense bir yer yaratmay\u0131 dene. K\u00f6stebek gibi t\u00fcneller kaz; daha iyisi yeni bir ufka do\u011fru y\u0131lankavi bir ka\u00e7\u0131\u015fla uzakla\u015f. (12)<\/p>\n

“Ka\u00e7\u0131\u015f \u00e7izgisi” tepkinin tarihinin (Nietzsche’nin “olumsuz ya\u015fam”\u0131n\u0131n) uza\u011f\u0131na do\u011fru bir \u00e7izgi \u00e7izmeyi i\u00e7eriyordu. Bir kavgan\u0131n etkin de\u011fil, tepkisel bir eyleme d\u00f6n\u00fc\u015fmesinde bir n\u00f6bet de\u011fi\u015ftirme arzusu, yerle\u015fik de\u011ferleri, iktidar\u0131, paray\u0131 bu kez kendisi i\u00e7in isteyenleri g\u00f6r\u00fcyordu Nietzsche. “\u0130nsan yaln\u0131zca d\u00fcnyan\u0131n \u00fcz\u00fcc\u00fc taraf\u0131nda oturur,” der Nietzsche ve Felsefe<\/em>‘de Deleuze, “d\u00fcnyaya dair yaln\u0131zca kendisini kateden ve olu\u015fturan tepkisel-olu\u015fu anlar. Bu y\u00fczden insan\u0131n tarihi ayn\u0131 zamanda nihilizmin, olumsuzlaman\u0131n ve tepkinin tarihidir.” Etkin bir ka\u00e7\u0131\u015f \u00e7izgisi \u00e7izmek mutsuz tutkular\u0131n, i\u00e7selle\u015ftirilmi\u015f ac\u0131n\u0131n, tahamm\u00fcl\u00fcn, h\u0131nc\u0131n ve vicdan azab\u0131n\u0131n dokudu\u011fu o zehirli Nietzsche b\u00f6lgesinin uza\u011f\u0131na do\u011fru canl\u0131 bir \u00e7izgi \u00e7izmektir: “Olumlama g\u00fc\u00e7lerine dek y\u00fckselmeyen, kendini yaln\u0131zca olumsuzun \u00e7al\u0131\u015fmas\u0131na b\u0131rakan bir etkinlik ba\u015far\u0131s\u0131zl\u0131\u011fa mahk\u00fbmdur.” (13)<\/p>\n

Kara batakl\u0131k<\/strong><\/p>\n

Ayhan Ge\u00e7gin okurlar\u0131 “olumsuz ya\u015fam”\u0131n, “ya\u015fam yoklu\u011fu”nun, ge\u00e7mi\u015fin “\u00f6l\u00fc kabuk”unun, “hi\u00e7lik”in Ge\u00e7gin’in romanlar\u0131nda da s\u0131k s\u0131k kar\u015f\u0131m\u0131za \u00e7\u0131kt\u0131\u011f\u0131n\u0131 fark etmi\u015flerdir. “Belki t\u00fcm bu olumsuz ya\u015fam dedi\u011fim, beni oyup duran bu ya\u015fam yoklu\u011funda”<\/em> der Gen\u00e7lik D\u00fc\u015f\u00fc’nde, “bu \u00e7alkalan\u0131p duran kara par\u00e7as\u0131, bu yamyamca didi\u015fmenin \u015fiddeti, binlerce duygudan, nefretten, \u00f6fkeden, h\u0131n\u00e7tan, kayg\u0131dan, umuttan, d\u00fc\u015flemelerden olu\u015fmu\u015f a\u00e7 duygular yuma\u011f\u0131”<\/em>ndan s\u00f6z eder, “insan art\u0131\u011f\u0131 ya\u015famlar, canl\u0131 \u00f6l\u00fclerin mezar \u00e7ukuru, \u00f6l\u00fcy\u00fc diri tutan tutkular\u0131yla -nefret, h\u0131n\u00e7, korku- canavarlar\u0131n\u0131 b\u00fcy\u00fcten, birbirleri \u00fcst\u00fcne salan, birbirlerini bo\u011fazlamalar\u0131n\u0131 isteyen, izleyen, onlar\u0131n kanlar\u0131, teri, ahlar\u0131, \u00e7\u0131\u011fl\u0131klar\u0131, ak\u0131llar\u0131, ruhlar\u0131, yalvarmalar\u0131yla beslenen kara batakl\u0131k.”<\/em><\/p>\n

“Kara batakl\u0131k”\u0131n d\u0131\u015f\u0131na do\u011fru bir \u00e7izgi \u00e7izme iste\u011fi daha ilk kitapta, Kenarda<\/em>‘da belirir: “Gitmek istiyordu. C\u00fcmle haline gelen buydu. Gitmek, terk etmek, b\u0131rakmak istiyordu. Bu bir \u00e7a\u011fr\u0131yd\u0131, kendisine ait olmayan g\u00fc\u00e7l\u00fc bir arzuydu. Her yerden y\u00fckseliyordu, topraktan, otlardan, yapraklardan, a\u011fa\u00e7 g\u00f6vdelerinden y\u00fckseliyordu, polenlerle \u00fczerine d\u00f6k\u00fcl\u00fcyordu, sanki onlar\u0131n arzusu \u015fimdi, burada onda dile geliyordu, r\u00fczg\u00e2r\u0131n esi\u015fi gitmeyi f\u0131s\u0131ld\u0131yordu ama neden r\u00fczg\u00e2r b\u00f6yle essin, bir ot neden gitmek istesin, bir a\u011fa\u00e7 g\u00f6vdesi neden bu arzuyla yar\u0131ls\u0131n bilmiyordu, onu \u00e7a\u011f\u0131ran neydi, bu \u00e7a\u011fr\u0131 nereden geliyordu bilmiyordu, neden gitmek istedi\u011fini de bilmiyordu ama gitmek, \u00e7ekip gitmek istiyordu. Bu bir arzu oldu\u011fu kadar bir buyruk gibiydi de, sanki bir \u015fey ona buyuruyordu, i\u00e7inden arzu olarak y\u00fckseldi\u011fi gibi d\u0131\u015f\u0131ndan da ona bir buyruk olarak geliyordu; yaln\u0131zca gitmeyi arzulam\u0131yordu ama ayn\u0131 zamanda gitmeliydi de. Bu bir zorunluluktu. Bir \u015feyi g\u00f6r\u00fcr gibi oluyor, bir \u015feye yakla\u015f\u0131yordu. Otlar\u0131n hafif hafif sal\u0131n\u0131\u015f\u0131nda bir \u015fey beliriyor, ku\u015flar\u0131n \u00f6t\u00fc\u015f\u00fcnde bir \u015fey \u00e7\u0131nl\u0131yordu. Kentin u\u011fultulu ufkunda ince bir \u00e7atlak belirmi\u015fti, ezme, \u00f6\u011f\u00fctme makinesinin kablolar\u0131 boyunca uzuyor, b\u00fcy\u00fcyordu. Buzdaki bir \u00e7atlak gibi kentin belirsiz, sisli, kara zemininde yay\u0131l\u0131yor, \u015fimdi tam buradan ge\u00e7ip \u00f6teye s\u00fcr\u00fcp gidiyordu.”<\/em><\/p>\n

D\u00f6rt romanda da tekrarlanan bir d\u00fc\u015f\u00fcnce var Ge\u00e7gin’de. Ya\u015fam bir “\u00f6l\u00fc kabuk”<\/em>a (Kenarda<\/em>), bir “bo\u015f kabuk”<\/em>a (Gen\u00e7lik D\u00fc\u015f\u00fc<\/em>), “a\u015f\u0131nm\u0131\u015f bir kabuk, i\u00e7i bo\u015f bir kavk\u0131”<\/em>ya (Son Ad\u0131m<\/em>) d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Ama \u00f6l\u00fc kabu\u011fun i\u00e7inde “inat\u00e7\u0131, s\u00fcregelen, arayan, koklayan, t\u0131rnaklar\u0131yla e\u015feleyen”<\/em> ya\u015fam olanaklar\u0131 k\u0131m\u0131ld\u0131yordur. Romanlar\u0131n\u0131 bu k\u0131m\u0131ldayan \u015feyi, insan\u0131n yery\u00fcz\u00fcne dikti\u011fi ikinci do\u011fan\u0131n (“ta\u015f kesilmi\u015f \u00e7\u00f6l”<\/em>) i\u00e7inde nefes almaya devam eden canl\u0131 do\u011fay\u0131 ortaya \u00e7\u0131karmaya adam\u0131\u015f gibidir Ge\u00e7gin. Bunun bir etkin unutma (“belle\u011fin \u00f6l\u00fc kabu\u011funda bir t\u00fcnel a\u00e7ma”<\/em>) \u00e7abas\u0131 oldu\u011fu fikri de yine ilk kitapta kar\u015f\u0131m\u0131za \u00e7\u0131kar:<\/p>\n

“Ama gitmek s\u0131yr\u0131lmak, geride b\u0131rakmakt\u0131r. Savunmas\u0131z, \u00e7\u0131plak, ya\u015fayan varl\u0131\u011f\u0131n\u0131 \u00f6l\u00fc kabuktan s\u0131y\u0131rmakt\u0131r. \u00d6l\u00fc kabu\u011fu atmak, geride b\u0131rakmakt\u0131r […] \u00d6l\u00fc kabuk ge\u00e7mi\u015f de\u011fildir. Ge\u00e7mi\u015fin de bir \u00f6l\u00fc kabu\u011fu vard\u0131r, \u00fcstelik bu \u00f6l\u00fc kabuk da geli\u015fir, kal\u0131nla\u015f\u0131r, t\u0131pk\u0131 ya\u015fayan her \u015fey gibi b\u00fcy\u00fcr. Ge\u00e7mi\u015f kabu\u011fun i\u00e7inde canl\u0131d\u0131r, nefes al\u0131r, bitmi\u015f de\u011fildir, olmay\u0131 s\u00fcrd\u00fcr\u00fcr, durmaks\u0131z\u0131n yeniden olur. Her an\u0131msama \u00f6l\u00fc kabu\u011fu soyma giri\u015fimidir, orada canl\u0131 olan\u0131, ya\u015fayan\u0131, nefes alan\u0131 ele ge\u00e7irme giri\u015fimi, hapsolmu\u015f olan\u0131 sal\u0131verme \u00e7abas\u0131d\u0131r. Belle\u011fin kal\u0131nla\u015fan \u00f6l\u00fc kabu\u011funda bir t\u00fcnel a\u00e7maya \u00e7al\u0131\u015fmakt\u0131r. B\u00f6ylece yaln\u0131z ge\u00e7mi\u015f de\u011fil zaman\u0131n kendisi de orada \u00f6z varl\u0131\u011f\u0131n\u0131 serebilsin; kendini \u00f6l\u00fc olandan, \u00f6l\u00fc bir y\u0131lan gibi kat\u0131la\u015fandan kurtars\u0131n, her \u015feyi bir kez daha geri \u00e7a\u011f\u0131rs\u0131n, b\u00f6ylece orada yeniden yenileyici g\u00fcc\u00fcne, \u00f6z\u00fc olan unutu\u015fun, durmaks\u0131z\u0131n kendini kendi \u00fczerinde katlay\u0131\u015f\u0131n\u0131n sonsuz oyununa katabilsin…”<\/em><\/p>\n

Denizin \u00e7a\u011fr\u0131s\u0131<\/strong><\/p>\n

Bo\u015f kabu\u011fun i\u00e7inde direnen \u015feyi, insan\u0131n i\u00e7inde bir buyruk gibi y\u00fckselen inat\u00e7\u0131 \u00e7a\u011fr\u0131y\u0131 tek bir kelimeyle ifade etsek belki “arzu” diyebilirdik. Ama Ge\u00e7gin’de arzu aile romans\u0131na \u00f6zg\u00fc bir ikinci do\u011fa olay\u0131ndan \u00e7ok, bir “ay tedirginli\u011fi”yle (Kenarda<\/em>) tan\u0131mlanm\u0131\u015f, med-ceziri and\u0131ran bir birinci do\u011fa olay\u0131d\u0131r. \u0130nsan\u0131 yery\u00fcz\u00fcnden ay\u0131ran de\u011fil, tersine yery\u00fcz\u00fcne yerle\u015ftiren, ona yery\u00fcz\u00fcne f\u0131rlat\u0131lm\u0131\u015f oldu\u011funu de\u011fil, yery\u00fcz\u00fcn\u00fcn bir par\u00e7as\u0131 oldu\u011funu hat\u0131rlatan bir dirimsellik. Deniz nas\u0131l kabar\u0131rsa \u00f6yle kabaran, bir su k\u00fctlesi gibi k\u0131m\u0131ldayan, kabuna s\u0131\u011famayan \u015fey.<\/p>\n

“Ta\u015f kesilmi\u015f \u00e7\u00f6l”\u00fcn i\u00e7inde birden beliren “denizin \u00e7a\u011fr\u0131s\u0131”. Yoklu\u011fun i\u00e7inde “damarlar\u0131 zorlayarak, topra\u011f\u0131 zorlayarak, havay\u0131 tutu\u015fturarak” (Gen\u00e7lik D\u00fc\u015f\u00fc<\/em>) beliren \u015fey. “Bu akan, kabaran, \u00e7ekilen, titreyen, sal\u0131nan deniz” (Gen\u00e7lik D\u00fc\u015f\u00fc<\/em>). “K\u0131m\u0131ldayan, elektriklenen, k\u0131v\u0131lc\u0131mlar \u00e7\u0131karan yo\u011fun s\u0131v\u0131” (Kenarda<\/em>). “Damarlar\u0131ndaki kan\u0131n sana akt\u0131\u011f\u0131n\u0131, sana varoldu\u011funu duyuran o tuhaf, gizemli g\u00fc\u00e7” (Gen\u00e7lik D\u00fc\u015f\u00fc<\/em>). “Bedeninde kan gibi dola\u015fan, \u00e7eperlere bask\u0131 yapan bir \u015fey” (Son Ad\u0131m<\/em>). “Kuyruk sokumundan ensene kadar y\u00fckselen bir titremeyle kendini hissettiren bir g\u00fc\u00e7” (Son Ad\u0131m<\/em>). “Karanl\u0131kta bir nab\u0131z gibi atan \u015fey, bir titre\u015fim, evrenin ba\u015flang\u0131c\u0131 da olabilecek, t\u00fcm sonlarla t\u00fcm ba\u015flar\u0131 i\u00e7 i\u00e7e ge\u00e7iren k\u00fc\u00e7\u00fck, \u00f6l\u00fcms\u00fcz tohum, bir incir \u00e7ekirde\u011fi” (Son Ad\u0131m<\/em>). “Kendi \u00f6l\u00fc rahmi i\u00e7inde k\u0131p\u0131rdayan, yava\u015f\u00e7a kabu\u011fa do\u011fru yol alan hen\u00fcz varolmam\u0131\u015f yaban varl\u0131k” (Kenarda<\/em>). “Gelip beni dolduran, kabartan, zorlayan, inat eden, direnen” \u015fey (Kenarda<\/em>). Ge\u00e7gin yazman\u0131n kendisini de bu geni\u015f yery\u00fcz\u00fc arzusunun, buzun \u00fczerinde ince \u00e7atlaklar olu\u015fturan bu ta\u015fk\u0131nl\u0131\u011f\u0131n, onca kay\u0131ptan sonra insana yeniden ba\u015flama g\u00fcc\u00fc veren bu ilksel denizin, “sudan karaya, karadan ka\u011f\u0131d\u0131n sayfas\u0131na do\u011fru katlanan [bu] dalga”<\/em>n\u0131n (Gen\u00e7lik D\u00fc\u015f\u00fc<\/em>) bir par\u00e7as\u0131 olarak g\u00f6rmek ister.<\/p>\n

\u0130lk iki kitap –Kenarda<\/em> ve Gen\u00e7lik D\u00fc\u015f\u00fc<\/em>– bir med-cezir ritmiyle yaz\u0131lm\u0131\u015ft\u0131. Su yata\u011f\u0131na s\u0131\u011famay\u0131p kabar\u0131yor, \u00e7epere bask\u0131 yap\u0131yor, topra\u011f\u0131 a\u015f\u0131nd\u0131r\u0131yor, bendini y\u0131kmak istiyor, sonra yitik yata\u011f\u0131na geri \u00e7ekiliyordu. Yay durmadan gerilip bo\u015fal\u0131yor, Ge\u00e7gin’in gezgini “ka\u00e7\u0131n\u0131lmas\u0131 olanaks\u0131z bir d\u00f6ng\u00fc boyunca”<\/em> y\u00fcr\u00fcyor, ad\u0131mlar “bitimsiz bir kovalamaca”<\/em> i\u00e7inde silinip yeniden \u00e7iziliyordu. Uzun Y\u00fcr\u00fcy\u00fc\u015f sanki bu “dairesel hareket”i k\u0131rma (14), bu kez d\u00fcz bir \u00e7izgi boyunca dosdo\u011fru ilerleme arzusunun \u00fcr\u00fcn\u00fc gibidir: “Ama b\u0131km\u0131\u015ft\u0131 art\u0131k \u00e7emberler \u00e7izmekten, d\u00f6nen, geri gelip duran \u015feylerden. \u015eimdi yolu izleyece\u011fim, dedi kendi kendine, d\u00fcmd\u00fcz gidece\u011fim. Benim hicretim art\u0131k ba\u015fl\u0131yor.”<\/em><\/p>\n

Bir “tepetaklak ilerleme”: “Ama geriye bakmak yok, geride kalm\u0131\u015f \u015feyleri d\u00fc\u015f\u00fcnmek yok art\u0131k, dedi yeniden, bir amac\u0131m var benim, dosdo\u011fru gitmek. Tek d\u00fc\u015f\u00fcnmem gereken bu, ileriye do\u011fru gitmek, \u00e7izginin sonuna varmak, belki \u00e7izginin sonundan, e\u011fer varsa, \u00f6teki tarafa \u00e7\u0131kmak.”<\/em><\/p>\n

(10) Parantez i\u00e7indeki al\u0131nt\u0131lar s\u0131ras\u0131yla Kafka, s. 61, Diyaloglar, s. 59 ve Gilles Deleuze-Felix Guattari, A Thousand Plateaus, \u00e7ev. Brian Massumi, Bloomsbury, 1998, s. 239.<\/span>
\n(11) Bir “bellek k\u00fclt\u00fcr\u00fc”n\u00fcn yerine “etkin bir unutma”y\u0131 \u00f6neriyordur Deleuze: “Etkin kuvvet olarak unutma, kendi hesab\u0131na herhangi bir \u015feyle i\u015fini bitirme g\u00fcc\u00fcd\u00fcr. O halde bu t\u00fcr unutma, bizi ba\u011flayan ge\u00e7mi\u015fe, bizi bu ge\u00e7mi\u015fe ba\u011flayan \u015feye, onu geli\u015ftirmek i\u00e7in bile olsa, daha ileri g\u00f6t\u00fcrmek i\u00e7in bile olsa saplan\u0131p kalman\u0131n kar\u015f\u0131s\u0131nda yer al\u0131r. \u00d6yleyse, biri bir \u00e7e\u015fit tepkisel hareketsizlik kuvveti, di\u011feri ise olumlu bir unutma kuvveti olan iki unutma bi\u00e7imi ay\u0131rt etti\u011fimizde, devrimci unutman\u0131n, yani s\u00f6z\u00fcn\u00fc etti\u011fim unutman\u0131n ikinci unutma oldu\u011fu a\u00e7\u0131k, ger\u00e7ek bir etkinli\u011fi kuran ya da ger\u00e7ek politik etkinliklerin par\u00e7as\u0131 olabilecek \u015fey odur”, Deleuze, Iss\u0131z Ada ve Di\u011fer Metinler, yay. haz. David Laboujade, \u00e7ev. Ferhat Taylan-Hakan Y\u00fccefer, Ba\u011flam, 2009, s. 427-28. Benzer bir Nietzsche’ci unutu\u015fu Foucault’da da g\u00f6r\u00fcr\u00fcz: “D\u00fc\u015f\u00fcn\u00fcm de\u011fil, ama unutma, \u00e7eli\u015fki de\u011fil, silen itiraz; uyan\u0131k, akl\u0131 ba\u015f\u0131nda bir unutma -hen\u00fcz gelmemi\u015f bir g\u00fcne saf a\u00e7\u0131l\u0131\u015f.” Michel Foucault-Maurice Blanchot, D\u0131\u015far\u0131n\u0131n D\u00fc\u015f\u00fcncesi-Hayalimdeki Michel Foucault, \u00e7ev. Ay\u015fe Meral, Kabalc\u0131, s. 21-55.
\n(12) Topra\u011f\u0131 kazan, a\u015f\u0131nd\u0131ran, t\u00fcneller a\u00e7an k\u00f6stebe\u011fi “kapatma toplumlar\u0131”n\u0131n, kay\u0131p giden y\u0131lan\u0131 “denetim toplumlar\u0131”n\u0131n hayvan\u0131 olarak nitelendirir Deleuze. “\u0130\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z rejimde […] bir hayvandan di\u011ferine, k\u00f6stebekten y\u0131lana ge\u00e7tik.” “Bir y\u0131lan\u0131n k\u0131vr\u0131mlar\u0131 bir k\u00f6stebe\u011fin a\u00e7t\u0131\u011f\u0131 deliklerden \u00e7ok daha karma\u015f\u0131kt\u0131r”, M\u00fczakereler, \u00e7ev. \u0130nci Uysal, Norgunk, 2006, s. 190-193.
\n(13) Bir bask\u0131c\u0131 kuvvetin d\u0131\u015far\u0131 \u00e7\u0131kmas\u0131n\u0131 engelledi\u011fi i\u00e7g\u00fcd\u00fclerin i\u00e7eriye d\u00f6nmesinden, “i\u00e7selle\u015ftirilerek” vicdan azab\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesinden s\u00f6z ediyordur Deleuze. Nietzsche ve Felsefe, \u00e7ev. Ferhat Taylan, Norgunk, 2010, s. 248 ve 215 ve 165.
\n(14) Orhan Ko\u00e7ak “Bloch ve Lukacs’ta ‘Sanat\u00e7\u0131 Roman\u0131’: Aylak Adam ve Ayhan Ge\u00e7gin’in Romanlar\u0131na Giri\u015f” adl\u0131 yaz\u0131s\u0131nda ayla\u011f\u0131n aray\u0131\u015f\u0131n\u0131n “d\u00f6ng\u00fcsel, dairevi niteli\u011fi”nden s\u00f6z eder. Lukacs ve Bloch’un sunduklar\u0131 kuramsal \u00e7er\u00e7evenin aray\u0131\u015f romanlar\u0131n\u0131 anlamakta yetersiz kalmas\u0131n\u0131 da buna ba\u011flar. \u0130ki kuramc\u0131 da roman\u0131 “aray\u0131\u015f” fikriyle tan\u0131mlamalar\u0131na ra\u011fmen, aray\u0131\u015f\u0131 tarihsel y\u00f6n\u00fc olan bir yolculuk olarak ele ald\u0131klar\u0131ndan, roman kahraman\u0131n\u0131n hedeften s\u00fcrekli kayan arzusunu (“arzunun dolamba\u00e7lar\u0131”), ne hedeflerin ne de yollar\u0131n belirlenmi\u015f oldu\u011fu bir d\u00fcnyadaki bu aylak aray\u0131\u015f\u0131 anlamakta yetersiz kal\u0131r. Duvar, say\u0131 8, May\u0131s-Haziran 2013, s. 1-9.<\/span><\/p>\n

Nurdan G\u00fcrbilek, Uzun Y\u00fcr\u00fcy\u00fc\u015f, Eksik Halk, Express Yaz 2016, say\u0131 144, s. 76-80.<\/p>\n","protected":false},"excerpt":{"rendered":"

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 al\u0131nt\u0131. “‘Ka\u00e7\u0131\u015f \u00e7izgisi’ kavram\u0131n\u0131n ard\u0131nda, … Continue reading Nurdan G\u00fcrbilek: Ayhan Ge\u00e7gin ve Olumsuz Ya\u015fam \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":[33,31,8,30],"tags":[32,161,243,157,151],"class_list":["post-894","post","type-post","status-publish","format-standard","hentry","category-alinti","category-deneme","category-roman","category-yurumek","tag-ayhan-gecgin","tag-gilles-deleuze","tag-kacis-cizgisi","tag-nurdan-gurbilek","tag-yurume"],"aioseo_notices":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p9WYIs-eq","jetpack-related-posts":[{"id":194,"url":"https:\/\/yalpertem.com\/blog\/2017\/04\/16\/ayhan-gecgin-i-romanciyi-degerlendirmek\/","url_meta":{"origin":894,"position":0},"title":"Ayhan Ge\u00e7gin I – Romanc\u0131y\u0131 Tart\u0131\u015fmak","author":"yalpertem","date":"16 April 2017","format":false,"excerpt":"Ko\u00e7ak'\u0131n Tehlikeli D\u00f6n\u00fc\u015fler kitab\u0131nda bahsetti\u011fi Aylak Adam ve Ayhan Ge\u00e7gin aras\u0131nda in\u015fa edilebilecek yol fikri beni Ge\u00e7gin\u2019in romanlar\u0131ndan do\u011fru uzun bir y\u00fcr\u00fcy\u00fc\u015fe \u00e7\u0131kma konusunda ayartm\u0131\u015ft\u0131. Daha \u00f6nce yakalamam imkans\u0131z gibi g\u00f6r\u00fcnen u\u00e7ucu d\u00fc\u015f\u00fcncelere bir nebze daha yakla\u015fabilmeyi ummu\u015ftum. Di\u011fer okurlar\u0131n bu romanlar\u0131 nerelerden okuduklar\u0131na dair ilgimin bir sonucu olarak Ge\u00e7gin\u2026","rel":"","context":"In "ele\u015ftiri"","block_context":{"text":"ele\u015ftiri","link":"https:\/\/yalpertem.com\/blog\/category\/edebiyat\/elestiri\/"},"img":{"alt_text":"","src":"","width":0,"height":0},"classes":[]},{"id":466,"url":"https:\/\/yalpertem.com\/blog\/2017\/11\/12\/parnet-deleuze-yazmak-ve-yazanin-olusu-uzerine\/","url_meta":{"origin":894,"position":1},"title":"Parnet & Deleuze, Yazmak ve Yazan\u0131n (-)Olu\u015fu \u00dczerine","author":"yalpertem","date":"12 November 2017","format":false,"excerpt":"(\u00c7eviride baz\u0131 k\u0131s\u0131mlar -ilk c\u00fcmleden itibaren ve kitap boyunca- hatal\u0131 gibi g\u00f6r\u00fcn\u00fcyor fakat belki de metnin kendisi dilbilgisi kurallar\u0131ndan ka\u00e7\u0131\u015f amac\u0131ndad\u0131r, benim dilbilgim do\u011fruyu s\u00f6ylemeye ne yaz\u0131k ki yetmiyor -muhattap Ali Akay. Oldu\u011fu gibi aktar\u0131yorum.) \"\u00d6yle ki yazmak i\u00e7in ka\u00e7\u0131\u015f \u00e7izgileriyle, \u00f6z\u00fcnde, bir ili\u015fki kurmakt\u0131r. Yazmak; hayalg\u00fcc\u00fcn\u00fcn \u00fcr\u00fcn\u00fc olmayan ve\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\/diyaloglar-deleuze-parnet-208x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":1182,"url":"https:\/\/yalpertem.com\/blog\/2018\/05\/15\/bulent-eken-ayhan-gecgin-ve-kayip-poetikasi\/","url_meta":{"origin":894,"position":2},"title":"B\u00fclent Eken – Ayhan Ge\u00e7gin ve Kay\u0131p Poetikas\u0131","author":"yalpertem","date":"15 May 2018","format":false,"excerpt":"\"Okurlar\u0131n \u015f\u00fcphesiz katlan\u0131lmaz buldu\u011fu sayfalar, paragraflar, s\u00f6zc\u00fckler boyunca y\u00fczeye \u00e7\u0131kan ayn\u0131 meselenin tekrar\u0131 asl\u0131nda bu ruhun alametifarikas\u0131d\u0131r. Baz\u0131 okurlar\u0131n\u0131n sand\u0131\u011f\u0131n\u0131n aksine Ge\u00e7gin\u2019de ince eleyip s\u0131k dokuyan bir \u201cdil i\u015f\u00e7ili\u011fi\u201d yoktur. B\u0131\u00e7ak\u00e7\u0131 gibi her bir s\u00f6zc\u00fc\u011f\u00fc k\u00fc\u00e7\u00fck \u00e7ekiciyle dinleyen bir yazar de\u011fildir o. Tersine, ne yazaca\u011f\u0131n\u0131 bilmedi\u011fi i\u00e7in \u2014yaz\u0131n\u0131n nesnesi, amac\u0131,\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\/monograf-say%C4%B1-9-g%C3%B6%C3%A7-dipnot-ayhan-ge%C3%A7gin-206x300.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":457,"url":"https:\/\/yalpertem.com\/blog\/2017\/11\/10\/gurbilek-tasra-ve-istegin-krizi\/","url_meta":{"origin":894,"position":3},"title":"G\u00fcrbilek, Ta\u015fra ve \u0130ste\u011fin Krizi \u00dczerine","author":"yalpertem","date":"10 November 2017","format":false,"excerpt":"\"Ben de vaatten s\u00f6z ederek ba\u015flam\u0131\u015ft\u0131m bu kitaba. Piyasan\u0131n ta\u015fraya do\u011fru geni\u015fledi\u011fi, ta\u015fran\u0131n k\u00fclt\u00fcrel alanda y\u00fckseldi\u011fi y\u0131llardan s\u00f6z ediyordum. K\u0131rda olsun \u015fehirde olsun \u00fcvey evlat muamelesi g\u00f6rm\u00fc\u015f, ta\u015fradan ibaret b\u0131rak\u0131lm\u0131\u015f her \u015feyin sonunda piyasan\u0131n imk\u00e2nlar\u0131yla bulu\u015fmas\u0131n\u0131n; uzun y\u0131llar bast\u0131r\u0131lmak zorunda kal\u0131nan bir i\u015ftah\u0131n, yabanc\u0131 topraklarda kendine g\u00fcvenmeyi \u00f6\u011frenmi\u015f bir sesin\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\/kotu-cocuk-turk-nurdan-gurbilek-214x300.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":470,"url":"https:\/\/yalpertem.com\/blog\/2017\/11\/13\/parnet-deleuze-spinoza-ve-kederle-beslenen-iktidar\/","url_meta":{"origin":894,"position":4},"title":"Parnet & Deleuze, Spinoza ve Kederle Beslenen \u0130ktidar","author":"yalpertem","date":"13 November 2017","format":false,"excerpt":"\"Bir beden ne yapabilir? Deneyiniz, ama denemek i\u00e7in daha nice sak\u0131ncalar vard\u0131r. Yaln\u0131zca insanlar\u0131n de\u011fil, yerle\u015fik iktidarlar\u0131n da bize keder bula\u015ft\u0131rd\u0131\u011f\u0131 tats\u0131z bir d\u00fcnyada ya\u015famaktay\u0131z. Keder, h\u00fcz\u00fcnl\u00fc etkiler eylem g\u00fcc\u00fcm\u00fcz\u00fc en aza indirenlerdir. Yerle\u015fik iktidarlar\u0131n bizi k\u00f6leli\u011fe indirgemek i\u00e7in bizim kederlenmemize ihtiya\u00e7lar\u0131 vard\u0131r. Tiran, papaz ve tin al\u0131c\u0131lar\u0131n\u0131n hayat\u0131n a\u011f\u0131r\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\/diyaloglar-deleuze-parnet-208x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":245,"url":"https:\/\/yalpertem.com\/blog\/2017\/09\/02\/benjamin-evden-kac-amamak-uzerine\/","url_meta":{"origin":894,"position":5},"title":"Benjamin, Evden Ka\u00e7(-ama)mak \u00dczerine","author":"yalpertem","date":"2 September 2017","format":false,"excerpt":"\"T\u0131pk\u0131 barfiksde b\u00fcy\u00fck d\u00f6n\u00fc\u015f\u00fc yapmaya \u00e7al\u0131\u015fan jimnastik\u00e7i gibi her \u00e7ocuk, er ya da ge\u00e7 kendi pay\u0131na d\u00fc\u015fecek kaderi belirleyen talih \u00e7ark\u0131n\u0131 kendisi i\u00e7in \u00e7evirir. \u00c7\u00fcnk\u00fc yaln\u0131z on be\u015findeyken bildi\u011fimiz ya da yapt\u0131\u011f\u0131m\u0131z \u015fey sonradan bizi cezbedecektir. Dolay\u0131s\u0131yla hi\u00e7bir zaman telafi edemeyece\u011fimiz bir \u015fey vard\u0131r: On be\u015fimizdeyken evden ka\u00e7mam\u0131\u015f olmak. Sonradan\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\/09\/son-bak%C4%B1%C5%9Fta-a%C5%9Fk-walter-benjamin-197x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]}],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/894","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=894"}],"version-history":[{"count":5,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/894\/revisions"}],"predecessor-version":[{"id":7171,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/894\/revisions\/7171"}],"wp:attachment":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/media?parent=894"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/categories?post=894"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/tags?post=894"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}