Yavuz Alogan<\/p>\n\n\n\n
\u00d6n\u00fcm\u00fczdeki hafta 21. y\u00fczy\u0131l\u0131n yirminci y\u0131l\u0131na ad\u0131m atm\u0131\u015f olaca\u011f\u0131z. Zaman\u0131n asla durdurulamayan, geri \u00e7evrilemeyen oku bizi \u201cmilenyum\u201dun yirmi y\u0131l \u00f6tesine f\u0131rlatt\u0131.<\/p>\n\n\n\n
\u0130nsan zihni, di\u011fer canl\u0131lardan farkl\u0131 olarak, i\u00e7inde ya\u015fad\u0131\u011f\u0131 zaman dilimiyle s\u0131n\u0131rlanmak zorunda de\u011fildir. Zihninizde yirmi y\u0131l, hatta k\u0131rk elli y\u0131l geriye giderek ge\u00e7mi\u015f zamandan bug\u00fcne bakabilir ve \u201ctarihin tekerle\u011fi\u201d denilen \u00e7ark\u0131n nas\u0131l d\u00f6nmekte oldu\u011funu d\u00fc\u015f\u00fcnebilirsiniz.<\/p>\n\n\n\n
Marksizmin basitle\u015ftirilmi\u015f, \u015fematik versiyonu \u201ctarihin tekerle\u011fi\u201dnin s\u00fcrekli ileriye do\u011fru hareket h\u00e2linde oldu\u011funu iddia eder. \u00dcretim ili\u015fkileri ile \u00fcretici g\u00fc\u00e7ler aras\u0131ndaki \u00e7eli\u015fki tekerle\u011fin yak\u0131t\u0131n\u0131 temin eder ve h\u0131z kazanan tekerlek, insanl\u0131\u011f\u0131 en y\u00fcksek mertebe olan kom\u00fcnizme var\u0131ncaya kadar s\u00fcrekli ileriye do\u011fru iter. Bu metaforun Ayd\u0131nlanma d\u00fc\u015f\u00fcncesinden etkilendi\u011fi a\u00e7\u0131kt\u0131r.<\/p>\n\n\n\n
Fakat gidi\u015fat bu \u015femaya pek uygun d\u00fc\u015fmemi\u015ftir. Son y\u00fczy\u0131la bak\u0131ld\u0131\u011f\u0131nda, tekerle\u011fin s\u00fcrekli ve d\u00fczenli bi\u00e7imde ilerlemedi\u011fi, bazen durdu\u011fu, \u00e2ni d\u00f6n\u00fc\u015fler yaparak kendisini ileriye do\u011fru itenleri alt\u0131na al\u0131p ezdi\u011fi, bazen a\u015f\u0131r\u0131 s\u0131\u00e7ramalar y\u00fcz\u00fcnden d\u00fc\u015f\u00fcp k\u0131r\u0131ld\u0131\u011f\u0131, onar\u0131l\u0131p yola koyuldu\u011funda bu kez insan bilincini geride b\u0131rakt\u0131\u011f\u0131, kendi ba\u015f\u0131na me\u00e7hul bir istikamete do\u011fru pald\u0131r k\u00fcld\u00fcr gitti\u011fi g\u00f6r\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n\n\n\n
Bu durumda pe\u015finden ko\u015ftu\u011funuz tekerle\u011fi yakalay\u0131p onu do\u011fru yola sokmaya \u00e7al\u0131\u015fabilir ya da hi\u00e7 k\u0131m\u0131ldamadan oturup tekerle\u011fin istedi\u011finiz istikamete d\u00f6nmesini bekleyebilirsiniz. Fakat zamanla, teknolojinin k\u0131rbac\u0131 alt\u0131nda d\u00f6rt nala ko\u015fan \u00fcretici g\u00fc\u00e7lerin \u00fcretim ili\u015fkilerini de\u011fi\u015ftirdi\u011fini, pe\u015finden s\u00fcr\u00fckledi\u011fini, varsayd\u0131\u011f\u0131n\u0131z ya da g\u00f6rmek istedi\u011finiz s\u0131n\u0131fsal manzaran\u0131n istedi\u011finiz ve bekledi\u011finiz yere oturmad\u0131\u011f\u0131n\u0131 fark edersiniz. Her bir toplumsal s\u0131n\u0131f\u0131n bilinci, onu olu\u015fturan maddi ko\u015fullarla birlikte s\u00fcrekli bir de\u011fi\u015fim ge\u00e7irmektedir. De\u011fi\u015fmeyen tek \u015fey devrimci, ihtilalci d\u00fc\u015f\u00fcnce tarz\u0131; her \u015feyi bir hamlede de\u011fi\u015ftirme arzusudur. Bu arzu var oldu\u011fu s\u00fcrece gelecekten umut kesilmez.<\/p>\n\n\n\n
Immanuel Kant, yakla\u015f\u0131k iki y\u00fcz y\u0131l \u00f6nce, insan t\u00fcr\u00fcn\u00fcn zihinsel ve varolu\u015fsal geli\u015fimini hen\u00fcz tamamlamad\u0131\u011f\u0131n\u0131 s\u00f6ylemi\u015ftir. Bunun sebebi, yine Kant\u2019a g\u00f6re, \u201cinsan\u0131n kendi akl\u0131n\u0131 bir ba\u015fkas\u0131n\u0131n k\u0131lavuzlu\u011funa ba\u015fvurmaks\u0131z\u0131n kullanamay\u0131\u015f\u0131d\u0131r.\u201d Bu durumun sorumlusu akl\u0131n kendisi de\u011fil, akl\u0131n\u0131 ba\u015fkas\u0131n\u0131n k\u0131lavuzlu\u011fu ve yard\u0131m\u0131 olmaks\u0131z\u0131n kullanma kararl\u0131l\u0131\u011f\u0131n\u0131 g\u00f6steremeyen insand\u0131r. Ayd\u0131nlanma\u2019n\u0131n g\u00f6revi, insan\u0131 bu durumdan kurtarmak, ona akl\u0131n\u0131 bizzat kullanma cesareti kazand\u0131rmakt\u0131r. \u0130nsan bu cesareti kazan\u0131nca, \u201ctarihin tekerle\u011fi\u201dnin g\u00fcn\u00fcn birinde Noel Baba gibi hediye paketleriyle gelece\u011fi saplant\u0131s\u0131ndan da kurtulur ve harekete ge\u00e7er.<\/p>\n\n\n\n
Neyse\u2026 Felsefe par\u00e7alamay\u0131 burada kesiyor ve Yeni Y\u0131l temennilerine ge\u00e7iyorum. <\/p>\n\n\n\n
Bu yaz\u0131ya ba\u015flamadan \u00f6nce, son on y\u0131l i\u00e7inde yazd\u0131\u011f\u0131m Yeni Y\u0131l yaz\u0131lar\u0131na g\u00f6z att\u0131m. Mesela 2017\u2019nin son yaz\u0131s\u0131 \u201cYeni Y\u0131lda Yeni Umutlar\u201d gibi iyimser bir ba\u015fl\u0131k ta\u015f\u0131yor. Yaz\u0131 \u015fu s\u00f6zlerle bitiyor: \u201cFakat cumhuriyetin ta\u015f\u0131y\u0131c\u0131 kolonlar\u0131n\u0131 yeniden in\u015fa edebilir ve gerek 2007\u2019de gerekse 2013\u2019te kendili\u011finden toplanan, b\u00fcy\u00fck bir basiretsizlik ve yeteneksizlik sergileyerek da\u011f\u0131tt\u0131\u011f\u0131m\u0131z kitleleri Mustafa Kemal\u2019de birle\u015ftirebiliriz.\u201d Bug\u00fcnden bak\u0131nca ne kadar iyimser bir yakla\u015f\u0131m\u2026 Tarihin tekerle\u011fi o tarafa do\u011fru gitmemi\u015f.<\/p>\n\n\n\n
Ayn\u0131 yaz\u0131da gelece\u011fin belirsiz oldu\u011funa dair \u00fcrk\u00fct\u00fcc\u00fc bir metafor var. Bu metaforda, bulundu\u011fumuz yerden ge\u00e7mi\u015fe do\u011fru bak\u0131yoruz ve Walter Benjamin\u2019in, Paul Klee\u2019nin 1910 tarihli Angelus Novus<\/em> (Tarih Mele\u011fi) tablosu hakk\u0131nda 1930\u2019larda s\u00f6ylediklerine benzer d\u00fc\u015f\u00fcncelere kap\u0131l\u0131yoruz. Tabloda y\u00fcz\u00fc ge\u00e7mi\u015fe d\u00f6n\u00fck bir \u201ctarih mele\u011fi\u201d vard\u0131r; y\u00fcz\u00fcn\u00fc ge\u00e7mi\u015fe \u00e7evirmi\u015ftir. \u201cBizim bir olaylar zinciri g\u00f6rd\u00fc\u011f\u00fcm\u00fcz noktada, o tek bir felaket g\u00f6r\u00fcr.\u201d Melek, \u00f6l\u00fcleri diriltmek, \u201cpar\u00e7alanm\u0131\u015f olan\u0131 yeniden bir araya getirmek ister.\u201d Fakat ge\u00e7mi\u015ften esen g\u00fc\u00e7l\u00fc f\u0131rt\u0131na y\u00fcz\u00fcnden kanatlar\u0131n\u0131 kapayamaz. \u201cF\u0131rt\u0131na onu s\u00fcrekli olarak s\u0131rt\u0131n\u0131 d\u00f6nm\u00fc\u015f oldu\u011fu gelece\u011fe do\u011fru s\u00fcr\u00fckler.\u201d Vahim bir karamsarl\u0131k\u2026 Yazar, burada, bug\u00fcn\u00fcn ger\u00e7ekleri taraf\u0131ndan par\u00e7alanan bir ge\u00e7mi\u015ften belirsiz bir gelece\u011fe do\u011fru s\u00fcr\u00fcklenmekte oldu\u011fumuzu s\u00f6yl\u00fcyor. Walter Benjamin bu metaforu yazd\u0131\u011f\u0131 s\u0131rada, Alman panzer birliklerinin on y\u0131l sonra Maginot Hatt\u0131\u2019n\u0131n etraf\u0131ndan dolanarak Paris\u2019e do\u011fru ak\u0131n edece\u011fini nereden bilsin!<\/p>\n\n\n\n Yine 2015 Yeni Y\u0131l yaz\u0131s\u0131nda kafay\u0131 bu kez resim sanat\u0131ndaki \u201cpentimento\u201d kavram\u0131na takm\u0131\u015f\u0131m. Bu kavram pi\u015fmanl\u0131\u011f\u0131 \u00e7a\u011fr\u0131\u015ft\u0131r\u0131r. Ressam, resmini tamamlamak \u00fczereyken fikrini de\u011fi\u015ftirerek \u00f6ncekinin \u00fczerine ba\u015fka bir resim yapm\u0131\u015ft\u0131r. Fakat yeni resim ona ihanet eder ve ressam\u0131n vazge\u00e7ti\u011fi temay\u0131 arka planda bir siluet h\u00e2linde g\u00f6stermeye ba\u015flar. Ressam, diyelim ki bir orman resmine ba\u015flam\u0131\u015f fakat sonra fikrini de\u011fi\u015ftirerek resmin \u00fczerine bir \u015fehir g\u00f6r\u00fcnt\u00fcs\u00fc boyam\u0131\u015ft\u0131r. Zamanla \u00fcstteki \u015fehir g\u00f6r\u00fcnt\u00fcs\u00fcn\u00fcn boyalar\u0131 saydamla\u015f\u0131r, binalar\u0131n ard\u0131nda bir orman manzaras\u0131, bir g\u00f6l ve a\u011fa\u00e7lar belirir. Yaz\u0131 60\u2019l\u0131 y\u0131llarda y\u0131lba\u015f\u0131 gecelerinin g\u00f6zde i\u00e7kisi Cinzano\u2019nun tad\u0131ndan bahsederek ve yeni y\u0131lda herkese iyilik g\u00fczellik temenni ederek sona eriyor. \u0130nsan eski yaz\u0131lar\u0131n\u0131, en az\u0131ndan baz\u0131lar\u0131n\u0131 okuyunca kendisini aptal gibi hissediyor.<\/p>\n\n\n\n \u015eimdi bu 2020 y\u0131l\u0131 i\u00e7in nas\u0131l bir iyilik ve g\u00fczellik temenni edece\u011fimi bilemiyorum do\u011frusu. F\u0131rt\u0131na, \u201ctarih mele\u011fi\u201dni belirsiz bir gelece\u011fe do\u011fru s\u00fcr\u00fckl\u00fcyor. Cehennemin kap\u0131lar\u0131 \u0130dlib, Libya ve Kanal \u0130stanbul \u015fekline b\u00fcr\u00fcnerek ard\u0131na kadar a\u00e7\u0131lm\u0131\u015f. Birincisinin arkas\u0131nda, barbar istilalar\u0131yla \u00fclkenin s\u0131n\u0131r b\u00f6lgelerindeki n\u00fcfus yap\u0131s\u0131n\u0131n ve ideolojik iklimin geri d\u00f6n\u00fc\u015f\u00fc olmayacak \u015fekilde de\u011fi\u015fmesi; ikincisinin arkas\u0131nda, saf anlamda \u0130hvan karde\u015fli\u011fi ve asker\u00ee \u00e7at\u0131\u015fmalar; \u00fc\u00e7\u00fcnc\u00fcs\u00fcn\u00fcn arkas\u0131nda Montr\u00f6, cidd\u00ee egemenlik sorunlar\u0131 ve Karadeniz\u2019de Amerikan u\u00e7ak gemileri beliriyor.<\/p>\n\n\n\n Yeni y\u0131lda herkese kendi akl\u0131n\u0131 kullanma cesareti, palavran\u0131n ard\u0131ndaki ger\u00e7e\u011fi g\u00f6rme feraseti (sezgisi) diliyorum. Ayd\u0131nlanma\u2019n\u0131n karanl\u0131\u011f\u0131 mutlaka yenmesi gerekir. Bu da bizim inanc\u0131m\u0131z olsun.<\/p>\n\n\n\n Stefan Zweig, D\u00fcn\u00fcn D\u00fcnyas\u0131<\/em> adl\u0131 kitab\u0131n\u0131n son paragraf\u0131nda \u015f\u00f6yle der: \u201cG\u00fcne\u015f b\u00fct\u00fcn g\u00fcc\u00fcyle parl\u0131yordu. Eve d\u00f6nerken, \u00f6n\u00fcmde giden g\u00f6lgemi g\u00f6rd\u00fcm birden. Bu yeni sava\u015f\u0131n ard\u0131nda \u00f6teki sava\u015f\u0131n g\u00f6lgesini g\u00f6rd\u00fc\u011f\u00fcm gibi. Bu g\u00f6lge, gece g\u00fcnd\u00fcz b\u00fct\u00fcn hayat\u0131m\u0131 kapl\u0131yor\u2026 Fakat her g\u00f6lge, yine de \u0131\u015f\u0131\u011f\u0131n \u00e7ocu\u011fudur ve ayd\u0131nl\u0131kla karanl\u0131\u011f\u0131, sava\u015fla bar\u0131\u015f\u0131, y\u00fckseli\u015fle al\u00e7al\u0131\u015f\u0131 yak\u0131ndan tan\u0131m\u0131\u015f olan ki\u015fi, hayat\u0131 ger\u00e7ekten ya\u015fam\u0131\u015f say\u0131l\u0131r.\u201d Veryans\u0131n<\/em>, 27. 12. 2019 <\/p>\n","protected":false},"excerpt":{"rendered":" Yavuz Alogan \u00d6n\u00fcm\u00fczdeki hafta 21. y\u00fczy\u0131l\u0131n yirminci y\u0131l\u0131na ad\u0131m atm\u0131\u015f olaca\u011f\u0131z. Zaman\u0131n asla durdurulamayan, geri \u00e7evrilemeyen oku bizi \u201cmilenyum\u201dun yirmi y\u0131l \u00f6tesine f\u0131rlatt\u0131. \u0130nsan zihni, di\u011fer canl\u0131lardan farkl\u0131 olarak, i\u00e7inde ya\u015fad\u0131\u011f\u0131 zaman dilimiyle s\u0131n\u0131rlanmak zorunda de\u011fildir. Zihninizde yirmi y\u0131l, hatta k\u0131rk elli y\u0131l geriye giderek ge\u00e7mi\u015f zamandan bug\u00fcne bakabilir ve \u201ctarihin tekerle\u011fi\u201d denilen \u00e7ark\u0131n … <\/p>\n