{"id":11467,"date":"2013-10-01T22:48:50","date_gmt":"2013-10-01T19:48:50","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=11467"},"modified":"2017-06-06T23:02:51","modified_gmt":"2017-06-06T20:02:51","slug":"merleau-pontyde-bedenin-anlami","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2013\/10\/01\/merleau-pontyde-bedenin-anlami","title":{"rendered":"Merleau-Ponty\u2019de bedenin anlam\u0131"},"content":{"rendered":"

Merleau-Ponty bedeni ne tam fizyolojiye ne tam ruhbilime indirgeyerek ele ald\u0131. \u0130kisinin birle\u015fiminin \u00f6tesinde bir bak\u0131\u015fla bedeni de\u011ferlendirdi. Onu tarihselli\u011fi i\u00e7inde d\u00fcnyaya yerle\u015fmemizin bir arac\u0131 olarak g\u00f6rd\u00fc. Onun d\u00fcnyayla kurdu\u011fu ili\u015fkideki kayganl\u0131k insan\u0131n hem do\u011fal hem bir k\u00fclt\u00fcr varl\u0131\u011f\u0131 olmas\u0131ndan geliyordu. Bu anlamda bedenle d\u00fcnya aras\u0131ndaki ili\u015fkide \u00fc\u00e7\u00fcnc\u00fc g\u00f6z\u00fcn yani bilimin kavrayamayaca\u011f\u0131 a\u015fk\u0131n bir \u015feyler vard\u0131.<\/em><\/p>\n

Maurice Merleau-Ponty 20. y\u00fczy\u0131l\u0131n en \u00f6nemli olgubilim (fenomenoloji) filozoflar\u0131ndan biridir. Filozof felsefesini a\u011f\u0131rl\u0131kl\u0131 olarak Ph\u00e9nom\u00e9nologie de la perception <\/em>(Alg\u0131n\u0131n olgubilimi) kitab\u0131nda ortaya koyar. O hem varolu\u015f\u00e7u hem de olgubilimci olarak tan\u0131n\u0131r. \u00d6zellikle olgubilimin kurucusu Husserl\u2019in felsefesinden etkilenmi\u015ftir. Bununla birlikte Husserl\u2019den ayr\u0131 kendine \u00f6zg\u00fc bir felsefe geli\u015ftirmi\u015ftir. Onun felsefesinde \u00f6zellikle beden kavram\u0131 \u00f6nemlidir ve felsefesinin temelini olu\u015fturur.<\/p>\n

Bu makalede \u00f6ncelikle Merleau-Ponty ve Husserl\u2019in olgubilimsel y\u00f6ntem anlay\u0131\u015flar\u0131 kar\u015f\u0131la\u015ft\u0131r\u0131larak ele al\u0131nacakt\u0131r. Sonra bir bilin\u00e7 ta\u015f\u0131y\u0131c\u0131s\u0131 olarak bedenin y\u00f6nelimselli\u011fi, bu y\u00f6nelimsellikle ba\u011flant\u0131l\u0131 olarak \u00f6zne nesne ili\u015fkindeki yani bedenin d\u00fcnyayla ili\u015fkisindeki kayganl\u0131k ele al\u0131nacakt\u0131r. Son olarak bedenin d\u00fcnyayla kurdu\u011fu diyalektik ili\u015fki irdelenecektir.<\/p>\n

K\u0131saca olgubilimsel devinimden s\u00f6z etmek gerekirse olgubilimsel devinim Husserl\u2019in katk\u0131lar\u0131yla Almanya\u2019da ba\u015flad\u0131. Olgubilimin d\u00f6rt \u00f6gesinden ilki toplumsal-tarihsel ya da k\u00fclt\u00fcrel ya\u015fam \u00fczerine e\u011filmek ve indirgemecili\u011fin her t\u00fcr\u00fcne kar\u015f\u0131 olmakt\u0131r. \u0130kinci olarak olgubilimciler kurgusal d\u00fc\u015f\u00fcnceye ve dille ilgili u\u011fra\u015flara kar\u015f\u0131t y\u00f6nelimdedirler, buna kar\u015f\u0131l\u0131k d\u00fc\u015f\u00fcnceyle ilgili konular\u0131n sezilmesi ya da g\u00f6r\u00fclmesiyle ilgilenirler. \u00dc\u00e7\u00fcnc\u00fc olarak bilin\u00e7li ya\u015fam i\u00e7indeki (insani varolu\u015f) s\u00fcre\u00e7ler \u00fczerine d\u00fc\u015f\u00fcnme tekni\u011fini \u00f6nemserler. B\u00f6yle bir s\u00fcrecin nas\u0131l nesnelere y\u00f6neldi\u011fini ve kendilerini sunduklar\u0131 kadar\u0131yla kar\u015f\u0131l\u0131kl\u0131 olarak bu nesnelere nas\u0131l y\u00f6nelindi\u011fini vurgularlar. Son olarak olgubilimci hem \u00f6zel ve evrensel hem de eidetik<\/em> tan\u0131tlamalar ya da yorumlar \u00fcretmek i\u00e7in \u00fczerlerinde d\u00fc\u015f\u00fcnd\u00fckleri konular\u0131n g\u00f6r\u00fclmesi kadar a\u00e7\u0131klamas\u0131n\u0131 da \u00f6nemserler. Olgubilimciler a\u015fk\u0131nsal epoch\u00e9<\/em>\u2019yi yani \u2018paranteze alma\u2019n\u0131n uygulama olana\u011f\u0131n\u0131 da tart\u0131\u015fma e\u011filimindedirler. Olgubilim ger\u00e7ek\u00e7i, yap\u0131salc\u0131, varolu\u015f\u00e7u ve hermeneutik\u00e7i olmak \u00fczere d\u00f6rt gruba ayr\u0131labilir. Ger\u00e7ek\u00e7i olgubilimci olarak Nicolai Hartman, Roman Ingarden, Adolf Reinach ve Max Scheler, yap\u0131salc\u0131 olgubilimci olarak Dorion Cairns, Aron Gurwitsch ve Alfred Schutz, varolu\u015f\u00e7u olgubilimci olarak Hannah Arendt, Jean-Paul Sartre, Maurice Marleau-Ponty ve Simone de Beauvoir, hermeneutik\u00e7i olgubilimci olarak Hans-Georg Gadamer ve Paul Ricoeur ba\u015fl\u0131ca adlard\u0131r (Bkz. Routledge Encyclopedia of Philosophy<\/em>).<\/p>\n

 <\/p>\n

MERLEAU-PONTY VE HUSSERL\u2019DE OLGUB\u0130L\u0130M<\/strong><\/p>\n

Merleau-Ponty Ph\u00e9nom\u00e9nologie de la perception <\/em>(Alg\u0131n\u0131n olgubilimi) adl\u0131 kitab\u0131n\u0131n giri\u015finde olgubilim \u00fczerine \u015fu belirlemeyi yapar: \u201cOlgubilim \u00f6zler incelemesidir ve ona g\u00f6re b\u00fct\u00fcn sorunlar \u00f6zleri, \u00f6rne\u011fin alg\u0131n\u0131n \u00f6z\u00fcn\u00fc, bilincin \u00f6z\u00fcn\u00fc yeniden tan\u0131mlamayla ilgilidir ve hem de \u00f6zleri varolu\u015fa yerle\u015ftiren felsefedir. Bu felsefe insan\u0131 ve d\u00fcnyay\u0131 \u2018yapayl\u0131k\u2019lar\u0131ndan (facticit\u00e9) yola \u00e7\u0131karak anlaman\u0131n \u00f6tesine ge\u00e7meyi d\u00fc\u015f\u00fcnmez.\u201d (1) Bu yapayl\u0131k Merleau-Ponty\u2019nin bak\u0131\u015fa\u00e7\u0131s\u0131na g\u00f6re insan olman\u0131n temel \u00f6zelli\u011fidir.<\/p>\n

Merleau-Ponty\u2019ye g\u00f6re d\u00fcnya indirgenemez bir varl\u0131k olarak d\u00fc\u015f\u00fcnceyi \u00f6nceler. \u00d6nemli olan d\u00fcnyayla yal\u0131n (naif) ba\u011flant\u0131y\u0131 yeniden bulmakt\u0131r. (2) D\u00fcnyayla ba\u011flant\u0131y\u0131 kurmak bilimin soyutlamaya dayal\u0131 d\u00fc\u015f\u00fcn\u00fc\u015f\u00fc i\u00e7inde yap\u0131lan nedensel \u00e7\u0131kar\u0131mlar gibi de\u011fildir. Bu ba\u011flamda bilimadam\u0131n\u0131n, tarih\u00e7inin, toplumbilimcinin ya da ruhbilimcinin kurdu\u011fu nedensel ba\u011flant\u0131lar olgubilimde yoktur. Bu ba\u011flamda Merleau-Ponty\u2019e g\u00f6re bu felsefe a\u015fk\u0131nsald\u0131r, \u201ctan\u0131tlama konusudur, ne a\u00e7\u0131klama ne \u00e7\u00f6z\u00fcmleme konusudur.\u201d (3) Burada filozofun s\u00f6ylemek istedi\u011fi insan\u0131n nesneyle ilgili bir\u00e7ok \u00f6zsel \u00f6zelli\u011fi ortaya koyabilece\u011fi ve bununla birlikte nesnede insan\u0131 a\u015fan yanlar olabilece\u011fidir. Filozofun yakla\u015f\u0131m\u0131nda nesneyi b\u00fct\u00fcnselli\u011finden soyutlamak ve kaba nedensellikle a\u00e7\u0131klamak yerine onun temel \u00f6zelliklerini ortaya koymak vard\u0131r. Filozof olgubilim anlay\u0131\u015f\u0131nda insan\u0131n d\u00fcnya deneyiminin \u00f6nemini vurgular. Ted Toadvine Phenomenology and Hyper-Reflection <\/em>(Olgubilim ve \u00dcst-D\u00fc\u015f\u00fcnce) makalesinde olgubilimin d\u00fcnyay\u0131 ya\u015fanan deneyime g\u00f6re tan\u0131tlamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131, olabilirin ko\u015fullar\u0131na g\u00f6re bu deneyimi yeniden yap\u0131land\u0131rmaktan ka\u00e7\u0131nmak zorunda oldu\u011funu belirtiyor. Bu felsefede d\u00fcnya her ko\u015fulda d\u00fc\u015f\u00fcnceyi \u00f6nceliyor. Toadvine\u2019in de belirtti\u011fi gibi Descartes\u2019dan Kant\u2019a kadar d\u00fc\u015f\u00fcnce felsefesinin gelene\u011finde deneyim bilin\u00e7 etkinli\u011fine dayal\u0131 ko\u015fullar\u0131n arkas\u0131nda kald\u0131. (4) Merleau-Ponty d\u00fcnya deneyimine dayal\u0131 olgubilimsel tan\u0131tlamada bilimsel bak\u0131\u015f\u0131 geride tutar.<\/p>\n

Ancak burada Merleau-Ponty\u2019nin bilime kar\u015f\u0131 bir d\u00fc\u015f\u00fcnce geli\u015ftirdi\u011fini d\u00fc\u015f\u00fcnmemek gerekir. Filozof bilimi ikincil bir \u00f6nemde g\u00f6r\u00fcr ve \u015f\u00f6yle der: \u201cBen kendimi d\u00fcnyan\u0131n bir par\u00e7as\u0131 gibi, basit bir biyoloji, ruhbilim, toplumbilim nesnesi gibi d\u00fc\u015f\u00fcnemem. Kendimi bilim evrenine kapatamam. D\u00fcnyayla ilgili bildi\u011fim, bilimle de bildi\u011fim her \u015feyi, bilimin simgelerini de anlams\u0131z g\u00f6rmeden kendi g\u00f6r\u00fc\u015f\u00fcme ve d\u00fcnya deneyimime dayanarak biliyorum.\u201d (5) B\u00f6ylece Merleau-Ponty\u2019de belirleyici olan bireyin varolu\u015fudur, kendi fiziki ve toplumsal \u00e7evresine kat\u0131lmas\u0131, ona y\u00f6nelmesi ve onu desteklemesidir. (6) Merleau-Ponty\u2019de d\u0131\u015fa y\u00f6nelen insan vard\u0131r. Tek ba\u015f\u0131na i\u00e7ebak\u0131\u015f y\u00f6ntemiyle insan\u0131 kavramak olas\u0131 de\u011fildir. O \u015f\u00f6yle der: \u201cGer\u00e7eklik \u2018insan i\u00e7selli\u011fine\u2019 \u2018yerle\u015f\u2019mez ya da daha keskin bi\u00e7imde insan i\u00e7selli\u011fi yoktur, insan d\u00fcnyadad\u0131r ve yaln\u0131zca d\u00fcnyada kendini tan\u0131r.\u201d (7)<\/p>\n

Merleau-Ponty\u2019nin olgubilim anlay\u0131\u015f\u0131nda Husserl\u2019in indirgeme y\u00f6ntemine g\u00f6nderme vard\u0131r. Ona g\u00f6re \u201cHusserl her indirgemenin a\u015fk\u0131nsal oldu\u011fu kadar eidetik<\/em> oldu\u011funu s\u00f6yler.\u201d (8) Ted Toadvine ayn\u0131 makalesinde Merleau Ponty\u2019de indirgemenin rol\u00fcn\u00fc pratik ilgilerimizi ask\u0131ya almak olarak belirler. Bu indirgeme bu ilgileri ayd\u0131nlatmak ve kar\u015f\u0131l\u0131kl\u0131l\u0131k i\u00e7inde olan olgusal d\u00fcnyay\u0131 ayd\u0131nlatmak i\u00e7in kullan\u0131l\u0131r. Ona g\u00f6re bu y\u00f6ntem daha \u00e7ok d\u00fcnyadaki \u00f6n-d\u00fc\u015f\u00fcnsel u\u011fra\u015f\u0131m\u0131z\u0131 a\u00e7\u0131\u011fa \u00e7\u0131karmaya y\u00f6nelik d\u00fc\u015f\u00fcnsel \u00e7aba olarak anla\u015f\u0131labilir. D\u00fcnyayla ilgili do\u011fal tutumun yani ortakduyunun kesinli\u011fi reddedilmez ancak konu d\u0131\u015f\u0131na \u00e7\u0131kar\u0131l\u0131r. B\u00f6ylece d\u00fcnyadaki pratik u\u011fra\u015flar\u0131m\u0131z\u0131 ask\u0131ya alarak y\u00f6nelimlerimizin hedefledi\u011fi anlama g\u00f6re y\u00f6nelimlerimiz ve d\u00fcnya aras\u0131ndaki kar\u015f\u0131l\u0131kl\u0131l\u0131\u011f\u0131 ayd\u0131nlatmay\u0131 sa\u011flayabiliriz. Bunun \u00f6tesinde bizim anlam veren edimlerimizi a\u015facak ve d\u00fc\u015f\u00fcnce ba\u015flamadan \u00f6nce zaten hep kendini ortaya koyacak bi\u00e7imde \u2018d\u00fcnyan\u0131n devindirilmemi\u015f dalgas\u0131ndan\u2019 g\u00f6z\u00fcm\u00fcze ili\u015feni yakalar\u0131z. D\u00fcnyay\u0131 d\u00fc\u015f\u00fcnme edimiyle ilgili birinin do\u011fas\u0131nda olan eksik d\u00fc\u015f\u00fcnme edimi b\u00f6yle ortaya konur. Bu ba\u011flamda tam bir indirgeme ona g\u00f6re olanaks\u0131zd\u0131r. (9) Merleau-Pony\u2019de bu anlamda nesnede bizi a\u015fan bir \u015feyler vard\u0131r. Bu y\u00f6ntem genel olarak Husserl\u2019deki paranteze alma y\u00f6ntemini \u00e7a\u011fr\u0131\u015ft\u0131r\u0131r.<\/p>\n

Merleau-Ponty bu y\u00f6ntemin yan\u0131 s\u0131ra Husserl\u2019in eidetik<\/em> y\u00f6ntemine g\u00f6nderme yapar. Bu y\u00f6ntemin \u00f6zelli\u011fi kaba deneyin olgular\u0131n\u0131 bir yana koyup \u00f6z\u00fc ortaya koymakt\u0131r. \u00d6rne\u011fin Toadvine\u2019in belirledi\u011fi gibi alg\u0131n\u0131n temel \u00f6zelliklerini tan\u0131tlamak ya da k\u0131rm\u0131z\u0131y\u0131 bir nesneye uygulamak bu i\u015flemi ger\u00e7ekle\u015ftirmektir. (10) Merleau-Ponty\u2019nin \u00f6rne\u011fi \u015f\u00f6yledir \u201cB\u00f6ylece k\u0131rm\u0131z\u0131 duyumum duyulan belli bir k\u0131rm\u0131z\u0131n\u0131n alg\u0131lanmas\u0131d\u0131r, bu k\u0131rm\u0131z\u0131 bir y\u00fczeyin bildirisi olarak b\u00f6yledir, bu k\u0131rm\u0131z\u0131 bir kartonun bildirisinden b\u00f6yledir ve sonu\u00e7ta k\u0131rm\u0131z\u0131 bir \u015feyin, kitab\u0131n bildirisi ya da yandan g\u00f6r\u00fcn\u00fc\u015f\u00fc olarak b\u00f6yledir.\u201d (11) Bu, \u00fcst derecede bir olgunun anlam\u0131n\u0131 belirleyerek belli bir hyle<\/em> yani madde kavray\u0131\u015f\u0131n\u0131 ortaya koymak oldu. Merleau-Ponty\u2019e g\u00f6re bu indirgemede bu kavray\u0131\u015fla ilgili bilince tan\u0131m\u0131n\u0131 veren \u2018anlam olarak d\u00fcnya\u2019 d\u0131\u015f\u0131nda bir \u015fey yoktur. Bu a\u015fk\u0131nsal idealizm d\u00fcnyay\u0131 b\u00f6l\u00fcnmez birlik olarak ele alan anlam\u0131yla idealisttir. (12) Yoksa Descartes\u2019\u00e7\u0131 anlamda idealist de\u011fildir. Merleau-Ponty Descartes\u2019\u00e7\u0131 bak\u0131\u015f i\u00e7inde d\u00fc\u015f\u00fcnen ego\u2019nun \u015feyler d\u00fcnyas\u0131ndan ayr\u0131 tutularak ele al\u0131nmas\u0131n\u0131 ele\u015ftirir. Merleau-Ponty, Husserl\u2019e dayanarak cogito<\/em>\u2019nun, Descartes\u2019\u00e7\u0131 anlam\u0131n\u0131n d\u0131\u015f\u0131nda ele al\u0131nmas\u0131 gerekti\u011fini d\u00fc\u015f\u00fcn\u00fcr, ona g\u00f6re cogito<\/em> a\u015fk\u0131nsal \u00f6znelli\u011fin \u00f6zneleraras\u0131 ko\u015fullar\u0131na dayanmal\u0131d\u0131r. (13)<\/p>\n

Merleau-Ponty bilin\u00e7lerin ortakla\u015ft\u0131\u011f\u0131 bir d\u00fcnya d\u00fc\u015f\u00fcn\u00fcr. \u00c7\u0131k\u0131\u015f noktas\u0131 Sartre\u2019\u0131n ba\u015fkas\u0131n\u0131 \u015feyle\u015ftiren ve cehennem olarak g\u00f6ren yakla\u015f\u0131m\u0131ndan \u00f6ncelikle bilin\u00e7lerin ortakla\u015fmas\u0131na yapt\u0131\u011f\u0131 vurguyla ayr\u0131l\u0131r. O \u015f\u00f6yle der:\u00a0 \u201c\u2026do\u011frudan do\u011fruya d\u00fcnyada varl\u0131klar oldu\u011fumuzdan ve do\u011frular dizgesi olarak bu d\u00fcnya tan\u0131m\u0131nda tek oldu\u011fundan ben hi\u00e7bir bi\u00e7imde \u2018\u00f6b\u00fcr\u2019 bilin\u00e7ten ay\u0131rt edilemem.\u201d (14) Onun \u00f6rne\u011fine g\u00f6re Pierre ve Paul asl\u0131nda ayn\u0131 d\u00fcnyay\u0131 payla\u015f\u0131rlarken bilin\u00e7lerinde ortak bir birlik vard\u0131r. Hepimiz bir ve ortak d\u00fcnyan\u0131n birli\u011fi i\u00e7inde yer al\u0131yoruz. (15)<\/p>\n

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Merleau-Ponty \u00f6zellikle olgubilimin kurucusu Edmund Husserl\u2019in (\u00fcstte) felsefesinden etkilenmi\u015ftir.<\/figcaption><\/figure>\n

Merleau-Ponty\u2019de yine de insan\u0131n ba\u015fkalar\u0131 kar\u015f\u0131s\u0131nda tedirginlik duymas\u0131 ola\u011fand\u0131r, bu bir \u00f6l\u00e7\u00fcde kar\u015f\u0131dakini \u015feyle\u015ftirici bir kar\u015f\u0131tl\u0131k durumu olu\u015fturur. O ba\u015fkas\u0131\u2019n\u0131n ben\u2019le ve ben\u2019in ba\u015fkas\u0131\u2019yla ili\u015fkisini a\u00e7\u0131klarken \u015f\u00f6yle der: \u201cElbette herbirimizle ilgili olan bu iki bak\u0131\u015fa\u00e7\u0131s\u0131 basit\u00e7e yan yana konamaz, \u00e7\u00fcnk\u00fc bu durumda ba\u015fkas\u0131n\u0131n g\u00f6rd\u00fc\u011f\u00fc ben de\u011filim ve benim g\u00f6rd\u00fc\u011f\u00fcm ba\u015fkas\u0131 de\u011fil. Onun benim d\u0131\u015f\u0131mda olmas\u0131 ve ba\u015fkas\u0131n\u0131n bedeninin kendisi olmas\u0131 gerekir.\u201d (16) Marleau-Ponty\u2019nin bu noktadaki bak\u0131\u015f\u0131 olumludur. Bu kar\u015f\u0131tl\u0131k durumu a\u015f\u0131lamayacak bir \u015fey de\u011fildir. \u0130nsan i\u00e7 durumundan kurtuldu\u011funda bu kar\u015f\u0131tl\u0131k durumundan s\u0131yr\u0131lacakt\u0131r. O bu konuda \u015funu s\u00f6yler: \u201cBen mutlak bireysel bir varl\u0131k olmam\u0131 engelleyen i\u00e7sel zay\u0131fl\u0131k \u00f6rt\u00fcm\u00fc a\u00e7ar\u0131m ve kendimi insanlar\u0131n aras\u0131nda insan olarak ve en az\u0131ndan bilin\u00e7lerin aras\u0131nda bilin\u00e7 olarak ba\u015fkalar\u0131 a\u00e7\u0131s\u0131ndan ortaya koyar\u0131m.\u201d (17) Ya\u015fama kat\u0131lmak ortak ya\u015fam\u0131n i\u00e7ine kat\u0131lmakt\u0131r. Merleau-Ponty b\u00f6ylece insan\u0131n ortak bilincini yans\u0131t\u0131r gibidir. Elbette Merleau-Ponty bu bak\u0131\u015f\u0131yla bireyci bak\u0131\u015f\u0131n uza\u011f\u0131ndad\u0131r. O Viyana \u00e7evresine ele\u015ftirel bir g\u00f6zle bakar: \u201cBilindi\u011fi gibi Viyana Okulu yaln\u0131zca anlamlarla ba\u011f kurabilece\u011fimizi benimser.\u201d (18) Bu okul \u00f6rne\u011fin bilin\u00e7lili\u011fi insan\u0131n ne oldu\u011fuyla ayn\u0131 bi\u00e7imde almaz.\u00a0 Merleau-Ponty\u2019e g\u00f6re benzer bi\u00e7imde mant\u0131ksal pozitivistler de Husserl d\u00fc\u015f\u00fcncesinin taban tabana kar\u015f\u0131t\u0131n\u0131 olu\u015ftururlar ve canl\u0131 bi\u00e7imdeki deney dil ba\u011flant\u0131s\u0131n\u0131 g\u00f6z ard\u0131 ederek dile odaklan\u0131rlar. Merleau Ponty \u00f6zellikle dil-d\u00fc\u015f\u00fcnce ili\u015fkisini birbirini \u00f6ncelemeyen bir ili\u015fki olarak de\u011ferlendirir. Ona g\u00f6re bir d\u00fc\u015f\u00fcnce ortaya kondu\u011fu anda zaten dile getirilmi\u015f olur.<\/p>\n

Filozofa g\u00f6re apa\u00e7\u0131kl\u0131k i\u00e7inde olmam\u0131z do\u011fruluk deneyidir. Bu demek de\u011fildir ki alg\u0131 varsay\u0131lan do\u011fruluktur, burada alg\u0131n\u0131n tan\u0131m\u0131 do\u011frulu\u011fa giri\u015f yoludur ya da do\u011fruluk yoludur. Bu ba\u011flamda alg\u0131n\u0131n apa\u00e7\u0131kl\u0131\u011f\u0131 tamuyar d\u00fc\u015f\u00fcnce ya da zorunlu apa\u00e7\u0131kl\u0131k de\u011fildir. D\u00fc\u015f\u00fcnerek de\u011fil ya\u015fayarak d\u00fcnyaya a\u00e7\u0131l\u0131r\u0131m. Onunla ileti\u015fimdeyim ama ona sahip de\u011filim. B\u00f6ylece eidetik<\/em> y\u00f6ntem ger\u00e7e\u011fin \u00fczerine olas\u0131y\u0131 temelleyen bir olgubilimsel olumculuktur (pozitivizm). (19) Oysa Toadvine\u2019in belirledi\u011fi gibi mant\u0131k\u00e7\u0131 olumcular s\u00f6zc\u00fcklerin anlam\u0131n\u0131n alg\u0131sal deneyin i\u015flevi oldu\u011funu unutuyorlar. Bu ba\u011flamda alg\u0131y\u0131 varsay\u0131lan do\u011fru olarak almak yerine eidetik<\/em> yakla\u015f\u0131m ya da olgubilimsel olumculuk do\u011fruya giri\u015ftir.<\/p>\n

Olgubilimin indirgemeyle kavranabilir olan ilkesi y\u00f6nelimselliktir. Bu kavram\u0131n ba\u011flam\u0131n\u0131 Merleau Ponty Kant\u2019dan yararlanarak \u015f\u00f6yle a\u00e7\u0131klar: \u201c\u2018Her bilin\u00e7 baz\u0131 \u015feylerin bilincidir\u2019, yeni de\u011fildir. Kant \u0130dealizmin \u00c7\u00fcr\u00fct\u00fclmesi<\/em>\u2019nde i\u00e7 alg\u0131n\u0131n d\u0131\u015f alg\u0131 olmadan olanaks\u0131z oldu\u011funu, olgular\u0131n ba\u011flant\u0131s\u0131 olarak benim birli\u011fimin bilincine kat\u0131ld\u0131\u011f\u0131n\u0131, bilin\u00e7 gibi kendimi ay\u0131rt ettirecek bir ara\u00e7 oldu\u011funu g\u00f6sterdi.\u201d (20) Merleau-Ponty\u2019ye Kant\u2019\u0131n \u00f6zneyi \u00f6ne alan bak\u0131\u015f\u0131 ters gelir, ancak Kant\u2019daki anl\u0131\u011f\u0131n i\u015flevselli\u011finin, anl\u0131\u011f\u0131n kavramlar\u0131na d\u0131\u015f d\u00fcnyadan sa\u011flanan i\u00e7erikle ger\u00e7ekle\u015fece\u011fi d\u00fc\u015f\u00fcncesinden yararlan\u0131r. B\u00f6ylece insan\u0131n \u00f6n\u00fcnde her zaman y\u00f6nelinilen bir d\u00fcnya vard\u0131r.<\/p>\n

Merleau-Ponty Taylor Carman\u2019\u0131n da belirledi\u011fi gibi y\u00f6nelimsellikle ilgili olarak d\u00fcnyayla ba\u011flant\u0131 i\u00e7indeki bedensel \u00f6zelliklerin ve ruhsal durumlar\u0131n yap\u0131c\u0131 rol\u00fc \u00fczerinde durur, zihin felsefesindeki semantik paradigma reddedilir. O dilin d\u00fcnyayla ba\u011flant\u0131m\u0131z i\u00e7inde d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc yan\u0131n\u0131 reddetmese de do\u011frudan dilsel olmayan anlamlar\u0131 da dikkate al\u0131r. (21) Taylor Carman bu belirlemeyi destekleyerek filozofun Husserl\u2019den ayr\u0131ld\u0131\u011f\u0131 noktalardan biri olarak bunu g\u00f6sterir.<\/p>\n

Husserl\u2019in a\u015fk\u0131nsal indirgeme ya da paranteze alma y\u00f6ntemi verileni yans\u0131tan a\u015fk\u0131n d\u00fcnyadan i\u00e7kin yani saydam bilin\u00e7 i\u00e7eriklerine do\u011fru dikkati y\u00f6neltmedir, d\u0131\u015f d\u00fcnyadan i\u00e7 bilin\u00e7 alan\u0131na bir ge\u00e7i\u015f vard\u0131r. Eidetik<\/em> indirgemedeyse ruhbilimselden zamand\u0131\u015f\u0131 kavramsala yani olgulardan \u00f6zlere ge\u00e7i\u015f vard\u0131r. Merleau Ponty Husserl\u2019in bu indirgemeci y\u00f6ntemlerini sayg\u0131yla ansa da onlar\u0131 pek olanakl\u0131 g\u00f6rmez. (22) \u00c7\u00fcnk\u00fc Merleau-Ponty i\u00e7in alg\u0131 zihinsel sunum de\u011fil, bedenin olan ya\u015fam ko\u015fullar\u0131na y\u00f6nelmesi ve bunlarla ili\u015fki kurmas\u0131d\u0131r. Husserl\u2019de dilsel anlamla benzerli\u011fi kurularak zihinsel i\u00e7erik, d\u00fc\u015f\u00fcnce ve yarg\u0131yla ilgili oldu\u011fu kadar alg\u0131, bellek ve imgelemle ilgilidir. (23) Bu ba\u011flamda Taylor Carman Merleau-Ponty <\/em>kitab\u0131nda Husserl ve Frege aras\u0131ndaki benzerli\u011fi \u015f\u00f6yle verir: \u201cHusserl\u2019in bilin\u00e7 i\u00e7erikleri ve bilin\u00e7 nesneleri aras\u0131ndaki ayr\u0131m\u0131 Frege\u2019nin dilbilimsel anlam (Sinn) ve g\u00f6nderen (Bedetung) ayr\u0131m\u0131na ko\u015futtur. Frege\u2019nin \u00f6rne\u011fini kullan\u0131rsak \u2018Sabah Y\u0131ld\u0131z\u0131\u2019 ve \u2018Ak\u015fam Y\u0131ld\u0131z\u0131\u2019 ayr\u0131 anlamlara sahiptir, \u00e7\u00fcnk\u00fc ayr\u0131 tan\u0131tlay\u0131c\u0131 i\u00e7erikler i\u00e7erirler ve ba\u015fka terimlere g\u00f6re ayr\u0131 \u00e7\u0131karsamal\u0131 ba\u011f\u0131nt\u0131 i\u00e7inde dururlar, ama onlar bir ve ayn\u0131 g\u00f6nderene sahiptir, yani Ven\u00fcs gezegenine. Benzer bi\u00e7imde Husserl i\u00e7in bah\u00e7edeki bir elma a\u011fac\u0131n\u0131n alg\u0131s\u0131 onun alg\u0131sal anlam (Wahrnehumungsinn) dedi\u011fidir, yani yaln\u0131z benim g\u00f6z\u00fcmle g\u00f6rd\u00fc\u011f\u00fcm\u00fc de\u011fil, hem de t\u00fcketilemez bi\u00e7imde deneyimimi zenginle\u015ftiren geni\u015f varsay\u0131mlar, an\u0131lar, \u00e7a\u011f\u0131r\u0131\u015f\u0131mlar ve sezinlemeler de i\u00e7eren alg\u0131sal deneyimimin i\u00e7eri\u011fidir.\u201d (24)<\/p>\n

Husserl\u2019de her deneyimin anlam\u0131 ufku, tan\u0131tlay\u0131c\u0131 i\u00e7eri\u011fiyle \u00f6b\u00fcr deneyiminkinden ayr\u0131d\u0131r. Noesis<\/em> i\u00e7erikle ilgili zihinsel edimi g\u00f6sterirken, noema<\/em> i\u00e7eri\u011fi g\u00f6sterir. \u0130lki d\u00fc\u015f\u00fcnme edimi ikincisi belli bir nitelikteki d\u00fc\u015f\u00fcncedir. Dilbilimsel olarak terimin kar\u015f\u0131l\u0131\u011f\u0131 noesis<\/em>, anlam noema<\/em>\u2019d\u0131r, yani noema<\/em>, terimin anlam\u0131n\u0131n g\u00f6ndereninden ayr\u0131 olmas\u0131 gibi fark\u0131nda olunan nesneden ayr\u0131d\u0131r. (25) Noema<\/em> her edim alan\u0131yla ba\u011flant\u0131s\u0131 i\u00e7inde anlam\u0131n fikrinin genelle\u015fmesidir. Merleau-Ponty bu noktada J. Wahl\u2019un Husserl\u2019le ilgili yapt\u0131\u011f\u0131 varolu\u015fu \u00f6zden ay\u0131rd\u0131<\/em> ele\u015ftirisine ayr\u0131lan \u00f6zlerin yaln\u0131z dille ilgili oldu\u011fu yan\u0131t\u0131n\u0131 verir. (26)<\/p>\n

 <\/p>\n

BEDEN\u0130N ANLAMI<\/strong><\/p>\n

Y\u00f6nelimsellik olarak beden<\/em><\/strong><\/p>\n

Yeniden Merleau Ponty\u2019deki y\u00f6nelimselli\u011fe d\u00f6nersek bu y\u00f6nelimselli\u011fin tarihsel bir yan\u0131 vard\u0131r. Ancak bu tarihsel yan nesnel y\u00f6nelimle ke\u015ffedilebilir bir \u015fey de\u011fildir. Merleau-Ponty bu konuda \u015f\u00f6yle s\u00f6yler: \u201cY\u00f6nelimselli\u011fin bu geni\u015flemi\u015f kavram\u0131yla olgubilimsel kavray\u0131\u015f \u2018do\u011frular ve de\u011fi\u015fmez do\u011falar\u2019la s\u0131n\u0131rlanan ve b\u00f6ylece olgubilimin k\u00f6kenlerin olgubilimi olabildi\u011fi klasik \u2018anl\u0131ksall\u0131k\u2019tan ayr\u0131d\u0131r. Alg\u0131lanan bir \u015feyin, tarihsel olay\u0131n ya da bir \u00f6\u011fretinin bizi ilgilendirip ilgilendirmedi\u011fini \u2018anlamak\u2019 toplam y\u00f6nelimi yeniden yakalamakt\u0131r. Yaln\u0131zca sunum ad\u0131na olanlar, yani alg\u0131lanan \u015feylerin \u2018\u00f6zellikler\u2019i, \u2018tarihsel olgular\u2019 y\u0131\u011f\u0131n\u0131, \u00f6\u011fretiyle ortaya konan \u2018fikirler\u2019 de\u011fil,\u00a0 ayn\u0131 zamanda \u00e7ak\u0131l\u0131n \u00f6zelliklerinde a\u00e7\u0131klanan tek varolma bi\u00e7imi, bir devrimin b\u00fct\u00fcn olgular\u0131nda, bir filozofun b\u00fct\u00fcn d\u00fc\u015f\u00fcncelerindeki cam ya da balmumu par\u00e7as\u0131 da vard\u0131r.\u201d (27) B\u00f6ylece Merleau-Ponty tarihi bir\u00e7ok a\u00e7\u0131dan anlamam\u0131z gerekti\u011fi fikrindedir, yani tarihe de\u011fi\u015fik alanlar\u0131n i\u00e7inden bir alan\u0131 yal\u0131tarak tek bir a\u00e7\u0131dan bakamay\u0131z. \u00d6rne\u011fin tek ba\u015f\u0131na siyaset, tek ba\u015f\u0131na din, tek ba\u015f\u0131na iktisat a\u00e7\u0131s\u0131ndan bakamay\u0131z.<\/p>\n

Merleau-Ponty\u2019de bu y\u00f6nelimselli\u011fimizi bedenimizle ger\u00e7ekle\u015ftiririz. Tarih nas\u0131l birbirinden yal\u0131t\u0131lan d\u00fc\u015f\u00fcnce alanlar\u0131ndan kavranamazsa, bedene anlam\u0131n\u0131 veren de onun b\u00fct\u00fcnsel olmas\u0131d\u0131r. \u0130nsan bedeniyle tarihseldir. Merleau-Ponty konuyu \u015f\u00f6yle a\u00e7\u0131klar: \u201cMarx\u2019\u0131n dedi\u011fi gibi tarihin ba\u015f \u00fczerinde y\u00fcr\u00fcmedi\u011fi do\u011frudur, ama ayaklar\u0131yla da d\u00fc\u015f\u00fcnmedi\u011fi do\u011frudur. Ya da daha \u00e7ok bizi bu konuda u\u011fra\u015ft\u0131ran ne tarihin \u2018ba\u015f\u0131\u2019d\u0131r ne \u2018aya\u011f\u0131\u2019d\u0131r ama bedenidir.\u201d (28) Yani tarih ne yaln\u0131z maddi etkinlikler \u00fczerine kuruluyor, ne de yaln\u0131z zihinsel etkinlikler \u00fczerine kuruluyor. Burada Merleau-Ponty Hegel\u2019i ve Marx\u2019\u0131 ele\u015ftirir gibidir. B\u00f6ylece tarihi maddi ve manevi etkinlikleri kapsayacak bi\u00e7imde bedenle ili\u015fkilendirir. Merleau-Ponty\u2019e g\u00f6re felsefe d\u00fcnyay\u0131 yeniden g\u00f6rmemizi bize \u00f6\u011fretirken, tarih de benzer bir derinlik i\u00e7inde d\u00fcnyay\u0131 anlamland\u0131rabilecektir. (29)<\/p>\n

Merleau-Ponty\u2019nin bak\u0131\u015f a\u00e7\u0131s\u0131yla insan\u0131n tarihsel bir varl\u0131k olarak d\u00fcnyada yer ald\u0131\u011f\u0131 sonucu \u00e7\u0131kabilir. Filozofa g\u00f6re \u201cD\u00fcnyada yer al\u0131yoruz ve d\u00fcnyan\u0131n bilincine ula\u015fmak i\u00e7in ondan kendimizi ay\u0131rmay\u0131 ba\u015faram\u0131yoruz. Biz bunu yapsak niteli\u011fin hi\u00e7bir zaman do\u011frudan deneyimlenmeyece\u011fini ve her bilincin bir \u015feyin bilinci oldu\u011funu g\u00f6r\u00fcr\u00fcz.\u201d (30) Yani tek tek nitelikleri nesnelerle ili\u015fkileri i\u00e7inde kavrayabiliriz. Kendimizi d\u00fcnyadan koparsak bu ili\u015fkileri g\u00f6remeyecektik. Yani i\u00e7 d\u0131\u015f ba\u011f\u0131 koptu\u011funda alg\u0131 ortadan kalkacakt\u0131r. Merleau-Ponty\u2019nin burada alg\u0131dan kastetti\u011fi bedensel alg\u0131d\u0131r. Merleau-Ponty \u015f\u00f6yle der: \u201cBedenimizin olmayan\u0131 g\u00f6rd\u00fcrtme g\u00fcc\u00fc yoktur; yaln\u0131zca onu g\u00f6rd\u00fc\u011f\u00fcn\u00fcze inand\u0131rtabilir.\u201d (31)<\/p>\n

Ya\u015famda bedenimizle yer al\u0131yoruz, bedenimizle deneyimde bulunuyoruz. Bilincimiz nesneyi tan\u0131maya ba\u015flad\u0131k\u00e7a varolmaya ba\u015fl\u0131yor. Hatta i\u00e7 deneyimin \u00fcr\u00fcnlerini de d\u0131\u015f deneyimimizden al\u0131yoruz. Buna g\u00f6re bilin\u00e7ten yoksun ya\u015fam olamaz, b\u00f6yle bir \u015fey ancak kaos olabilir. (32) Bu bak\u0131\u015f\u0131yla da Merleau-Ponty Husserl\u2019in i\u00e7ten bakan yan\u0131na kar\u015f\u0131t olarak daha d\u0131\u015ftan bakar. \u00c7\u00fcnk\u00fc Taylor Carman\u2019\u0131n belirledi\u011fi gibi Husserl\u2019de bilin\u00e7 hi\u00e7bir \u015feyin girip \u00e7\u0131kamayaca\u011f\u0131 ar\u0131l\u0131kta al\u0131n\u0131r. (33) Merleau-Ponty\u2019de d\u00fcnyaya yerle\u015fmi\u015f beden vard\u0131r. Bu ba\u011flamda Merleau-Ponty\u2019nin d\u00fc\u015f\u00fcncesinde bilin\u00e7le d\u00fcnya aras\u0131ndaki arac\u0131l\u0131\u011f\u0131 beden sa\u011flar. O \u015f\u00f6yle der: \u201cBilin\u00e7 bedenin arac\u0131l\u0131\u011f\u0131yla \u015feye y\u00f6nelik varl\u0131kt\u0131r. Beden onu anlad\u0131\u011f\u0131nda yani \u2018d\u00fcnya\u2019yla onu ortakla\u015ft\u0131rd\u0131\u011f\u0131nda devinim \u00f6\u011frenilir, bedenini devindirmek onunla \u015feyleri hedeflemektir.\u201d (34) Burada bilincin nesneye do\u011fru devinebilmesi i\u00e7in hem bedenin kar\u015f\u0131s\u0131nda nesnenin olmas\u0131 gerekir hem de bu ba\u011f\u0131 kuracak olan bedenimizin kendinde\u2019nin alan\u0131na ait olmamas\u0131 gerekir. (35) Elbette d\u0131\u015f\u0131m\u0131zdaki insana g\u00f6re bedenimiz nesnedir, ancak d\u0131\u015fa kendinde\u2019nin alan\u0131n\u0131n d\u0131\u015f\u0131nda y\u00f6nelgenli\u011fiyle \u00f6znedir.<\/p>\n

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Merleau-Ponty, Simone de Beauvoir ile birlikte.<\/figcaption><\/figure>\n

Nesne kar\u015f\u0131s\u0131nda y\u00f6nelgenli\u011fimizle ba\u011flant\u0131l\u0131 bir dikkat edimini ger\u00e7ekle\u015ftirmemiz \u00f6nemlidir. Yani hem ne arad\u0131\u011f\u0131n\u0131 bilmek hem de arad\u0131\u011f\u0131m\u0131zla ilgili bilgimiz olmas\u0131 gerekir. Bu ba\u011flamda Merleau-Ponty hem deneycileri hem de anl\u0131k\u00e7\u0131lar\u0131 ele\u015ftirir: \u201cDeneycilik arad\u0131\u011f\u0131m\u0131z\u0131 bilmemiz gerekti\u011fini g\u00f6remez, \u00f6b\u00fcr t\u00fcrl\u00fc aramayacakt\u0131k ve anl\u0131k\u00e7\u0131l\u0131k arad\u0131\u011f\u0131m\u0131z\u0131n cahili olmam\u0131z gerekti\u011fini, \u00f6te yandan yeniyi arad\u0131\u011f\u0131m\u0131z\u0131 g\u00f6rmez.\u201d (36) Bu noktada dikkatin \u00f6nemli bir i\u015flevi vard\u0131r. Ke\u015ffeden hangi organsa onun devinimleri i\u00e7in ve d\u00fc\u015f\u00fcncenin de\u011ferlendirmeleri i\u00e7in dikkat kendi ad\u0131na alan yarat\u0131r. Ayn\u0131 zamanda bilincin ge\u00e7mi\u015f kazan\u0131mlar\u0131n\u0131 yitirmedi\u011fi ve onlar \u00fczerine olu\u015fturdu\u011fu d\u00f6n\u00fc\u015f\u00fcmlerde kendini yitirmedi\u011fi durumlarda alan yarat\u0131r. (37) Ya\u015fama bu bi\u00e7imde y\u00f6nelirken yarg\u0131 alg\u0131y\u0131 a\u015far bi\u00e7imde olu\u015facakt\u0131r. Filozofun \u00f6rne\u011fiyle pencereden bakarken \u015fapka ve paltosunun alt\u0131nda sakl\u0131 g\u00f6rd\u00fc\u011f\u00fcm adamla ilgili retinama bir imge itilmeyecektir, ancak onunla ilgili yarg\u0131da bulunabilece\u011fim. (38) Filozofa g\u00f6re \u201cAlg\u0131 duyarl\u0131l\u0131\u011f\u0131n bedensel itkiye uygun bi\u00e7imde sa\u011flad\u0131\u011f\u0131 i\u015faretlerin bir \u2018yorum\u2019u olur\u2026\u201d (39) Yani alg\u0131 bir varsay\u0131msall\u0131k ta\u015f\u0131r. Bu konuyu Merleau-Ponty, Lagneau\u2019n\u00fcn C\u00e9l<\/em>\u00e8bres Le\u00e7ons<\/em> adl\u0131 kitab\u0131ndaki a\u00e7\u0131klamalar\u0131n\u0131 dipnotunda anla\u015f\u0131l\u0131r k\u0131lar. Orada Lagneau asl\u0131nda imgeleri ikili g\u00f6rmemize ra\u011fmen alg\u0131y\u0131 kullanmam\u0131zda tek bir nesneyle ilgili uzakl\u0131k ya da rahatl\u0131ktan gelen bilgi kazan\u0131m\u0131 d\u0131\u015f\u0131nda ikili imgelere dikkat etmedi\u011fimizi yans\u0131t\u0131r. (40) Bu ba\u011flamda alg\u0131n\u0131n bedensel i\u015flevinde dikkate dayal\u0131 duyarl\u0131l\u0131\u011f\u0131m\u0131z\u0131n da pay\u0131 vard\u0131r. Burada alg\u0131y\u0131 a\u015fan durumdaysa insan mant\u0131ksal \u00e7\u0131kar\u0131mlar\u0131 kullanarak yarg\u0131da bulunur.<\/p>\n

Merleau-Ponty\u2019de bedenle d\u00fcnyaya y\u00f6nelmek deneycilerin kaba duyumculu\u011fundan ya da maddecilerin bedeni kaba fizyolojiye indirgemesinden ayr\u0131d\u0131r. D\u00fcnya kar\u015f\u0131s\u0131nda bedenimiz bak\u0131\u015fa\u00e7\u0131s\u0131 olu\u015fturacakt\u0131r. Carman\u2019\u0131n Beden ve D\u00fcnya <\/em>makalesinde belirtti\u011fi gibi alg\u0131n\u0131n \u00f6z\u00fcnde bedensel oldu\u011funu s\u00f6ylemek bedeni somut cisimsel ko\u015fullardan soyutlayarak anlamamakt\u0131r. Biz bilimde oldu\u011fu gibi \u00fc\u00e7\u00fcnc\u00fc g\u00f6r\u00fc\u015f noktas\u0131ndan bedeni de\u011ferlendiremeyiz. \u00c7\u00fcnk\u00fc olgusal alan bedenin duyumsal-devinimsel (sensorimoteur<\/em>) yap\u0131s\u0131 ve yatk\u0131nl\u0131\u011f\u0131 \u00fczerine kurulur. (41) Ancak olgusal alan\u0131n bu ba\u011flamda olmas\u0131 Merleau-Ponty\u2019nin deyimiyle retinam ve g\u00f6z merce\u011fim g\u00f6rmeye neden oluyor demek de\u011fildir. Filozofun as\u0131l s\u00f6ylemek istedi\u011fi nesneye belli bir yakla\u015f\u0131m tarz\u0131yla a\u00e7\u0131klama yapmamd\u0131r.\u00a0 \u00d6rne\u011fin herhangi bir yerden g\u00f6r\u00fclen bir ev benim i\u00e7in g\u00f6r\u00fcnmezdir. Ona g\u00f6re \u201cKendi bak\u0131\u015fa\u00e7\u0131s\u0131na kapatmadan g\u00f6rmenin bir yerlerde nas\u0131l olu\u015ftu\u011funu anlamam\u0131z gerekir.\u201d (42)<\/p>\n

\u00d6nemli olan insan\u0131n kendini nesneye b\u0131rakmas\u0131d\u0131r. Merleau-Ponty nesneyle ili\u015fkimiz i\u00e7inde nesneyi nas\u0131l daha iyi tan\u0131yaca\u011f\u0131m\u0131z\u0131 \u015fu \u00f6rnekle verir: \u201cBen de\u011fnek ve koniyi bilmesem bile nesneyi daha iyi g\u00f6rmek i\u00e7in \u00e7evredekileri ask\u0131ya alman\u0131n ve \u015feklin edindi\u011fi zemini yitirmenin zorunlu oldu\u011funu anlayabilirim, \u00e7\u00fcnk\u00fc nesneye bakmak ona kendini koymakt\u0131r ve \u00f6b\u00fcr nesneler kendini gizlemeden bir nesnenin kendini g\u00f6steremeyece\u011fi yerde nesnelerin olu\u015fturdu\u011fu dizgedir.\u201d (43) B\u00f6ylece Merleau-Ponty kendi anlay\u0131\u015f\u0131nda bir nesnenin zemindeki \u00f6b\u00fcr nesneleri ask\u0131ya alarak belirlendi\u011fini ve nesneye kendimizi b\u0131rakarak o nesnenin bize kendini a\u00e7aca\u011f\u0131n\u0131 dile getirmi\u015f olur. Filozof konuyu a\u00e7arken yaln\u0131zca bedenin nesneye y\u00f6nelmesi \u00fczerinde durmaz, nesnenin de bedene kendisini a\u00e7mas\u0131 gereklidir. O konuyu \u015f\u00f6yle a\u00e7ar: \u201cNesne-ufuk yap\u0131s\u0131 yani bak\u0131\u015fa\u00e7\u0131s\u0131 nesneyi g\u00f6rmek istedi\u011fimde b\u00f6ylece beni engellemez: saklanan nesnelerin arac\u0131 oldu\u011fu kadar kendini g\u00f6steren nesnelerin de arac\u0131d\u0131r. G\u00f6rmek kendini g\u00f6steren varl\u0131klar\u0131n alan\u0131na girmektir ve \u00f6b\u00fcrlerinin ve benim arkamda gizlenselerdi kendilerini g\u00f6steremeyeceklerdi.\u201d (44) \u0130nsan \u00e7evreyle ba\u011flant\u0131s\u0131 i\u00e7inde y\u00f6nelimsellik ta\u015f\u0131yor, bu ba\u011flamda alg\u0131lanan \u00f6zne oldu\u011fumuz kadar alg\u0131layan da bir \u00f6zneyiz. (45) Bu bak\u0131\u015fa\u00e7\u0131s\u0131yla Merleau-Ponty \u00f6zne-beden kavray\u0131\u015f\u0131na ula\u015f\u0131yor.<\/p>\n

Merleau-Ponty\u2019e g\u00f6re bedeni kendimin k\u0131lman\u0131n \u00f6tesinde ve d\u00fcnyaya y\u00f6nelmenin kayna\u011f\u0131 olarak bir beden olmam\u0131n d\u0131\u015f\u0131nda canl\u0131 bedenin i\u015flevini anlayamam. Filozof bu konuda ruhun bedenin \u00fczerinde her a\u00e7\u0131dan etkili oldu\u011funu d\u00fc\u015f\u00fcnebilece\u011fimizi vurgular. Ancak Merleau-Ponty bu noktada d\u0131\u015faktar\u0131m kadar i\u00e7aktar\u0131m da yok mu diye soruyor. Yani bedeni duyma f\u0131rsat\u0131n\u0131 ruha sa\u011flamak \u00fczere do\u011fal olarak beyne i\u00e7 organlar\u0131n g\u00f6nderdi\u011fi mesajlar olabilir. Filozofun verdi\u011fi \u00f6rnek bir kolun kesildikten sonra kesilmemi\u015f gibi duyulmas\u0131 durumudur. Bu yaln\u0131z nesnel nedenselli\u011fin sonucu de\u011fildir. Anosognosia<\/em> (Hastal\u0131\u011f\u0131n ya da yetersizli\u011fin varl\u0131\u011f\u0131n\u0131 tan\u0131mada hasta a\u00e7\u0131s\u0131ndan ba\u015far\u0131s\u0131zl\u0131k ya da kabullenmeme – Phenomenology of Perception, Trans. Colin Smith) hastalar\u0131 i\u00e7in de benzer bir durum vard\u0131r. Uzamda olan fizyolojik olgularla, uzamda olmayan psi\u015fik olgular\u0131n hangi temelde bir araya gelece\u011fini g\u00f6rmek zordur. Hatta kendinde<\/em>\u2019nin alan\u0131na giren sinir ak\u0131\u015flar\u0131yla kendi i\u00e7inde<\/em>\u2019nin alan\u0131na giren ge\u00e7mi\u015fin kabul\u00fc, reddi, fark\u0131ndal\u0131\u011f\u0131 ve b\u00f6yle duygular\u0131 olu\u015fturan d\u00fc\u015f\u00fcnselli\u011fin ortak temelini g\u00f6rmek de zorudur. Bunun d\u0131\u015f\u0131nda Merleau-Ponty kimi yakla\u015f\u0131mlar\u0131n kay\u0131p organ durumunu bilin\u00e7sizlik ya da organik bast\u0131rma olarak g\u00f6rme e\u011filiminden s\u00f6z eder. Ancak bu da kartezyen terimlerle organik d\u00fc\u015f\u00fcnce olu\u015fturmaya gider. (46) Yani bu her \u015feyi zihinsel s\u00fcre\u00e7lere ba\u011flamaya gider.<\/p>\n

Taylor Carman\u2019\u0131n belirledi\u011fi gibi Goldstein\u2019\u0131 izleyerek Merleau-Ponty alg\u0131 ve devinimin nedenler ve sonu\u00e7lar bi\u00e7iminde birbiriyle ilgili olmad\u0131\u011f\u0131n\u0131 g\u00f6zlemler, ama alg\u0131 ve devinim ruhbilim laboratuar\u0131ndaki itkilerin ve tepkilerin yaln\u0131z soyutlama olmalar\u0131na, \u00e7\u00f6z\u00fcmleyici bi\u00e7imde yapay olu\u015fturulmalar\u0131na kar\u015f\u0131 olarak birbiriyle ba\u011flant\u0131l\u0131 karma\u015f\u0131k bir b\u00fct\u00fcnd\u00fcr. (47) Merleau-Ponty\u2019nin \u00f6rne\u011finde hastan\u0131n muayenesinde diz kapa\u011f\u0131na vurulmas\u0131ndaki refleks devinim, dizkapa\u011f\u0131n\u0131zda yara bulunmas\u0131 durumunda artacakt\u0131r. B\u00f6ylece refleksin y\u00f6n\u00fc ba\u015fka etkenlerden de etkilenebilecektir. (48)<\/p>\n

Filozofa g\u00f6re bir b\u00f6ce\u011fin kesilen baca\u011f\u0131n\u0131n yerine do\u011frudan \u00f6tekini kullanmas\u0131 t\u00fcr\u00fcn a priori<\/em> ko\u015fuluna ba\u011fl\u0131d\u0131r ve ki\u015fisel bir se\u00e7im de\u011fildir. Hayvan\u0131n sa\u011flam aya\u011f\u0131n\u0131 kullanmas\u0131 olgusu onun d\u00fcnyada oldu\u011funu g\u00f6sterir ama bilin\u00e7li bir bi\u00e7imde d\u00fcnyada oldu\u011funu g\u00f6stermez. B\u00f6ceklere benzer bi\u00e7imde bizim ya\u015fama dikkat edi\u015fimiz bedenimizde olu\u015fan devinimlerden ald\u0131\u011f\u0131m\u0131z bilin\u00e7tir. (49) Filozofa g\u00f6re refleks devinimler, taslak olsun olu\u015fmu\u015f olsun, bilincin ak\u0131\u015f\u0131n\u0131 ve sonu\u00e7lar\u0131n\u0131 belirleyebildi\u011fi nesnel s\u00fcre\u00e7lerdir. Bu ba\u011flamda bunlar k\u00f6r s\u00fcre\u00e7ler de\u011fildir. Bu s\u00fcre\u00e7ler bize g\u00f6re oldu\u011fu kadar co\u011frafi \u00e7evrenin eylemine g\u00f6re durumun anlam\u0131na uyar ve davran\u0131\u015fsal \u00e7evreye y\u00f6nelimimizi a\u00e7\u0131klarlar ve nesnel itkiye dayanmaks\u0131z\u0131n o y\u00f6nde giderler. Bunlar ruhbilimsel etmenlerce tek tek al\u0131n\u0131p sahip olunamayacak bir anlam\u0131 onlara verirler. Refleks, durumun ve alg\u0131n\u0131n anlam\u0131n\u0131 bilgi nesnesi de\u011fil varl\u0131\u011f\u0131n y\u00f6nelimi olarak ortaya koyar. (50) B\u00f6ylece Merleau-Ponty\u2019e g\u00f6re refleks bir bilgi nesnesi ortaya koymad\u0131\u011f\u0131 ve b\u00fct\u00fcn varl\u0131\u011f\u0131m\u0131z\u0131n y\u00f6nelimi oldu\u011fu \u00f6l\u00e7\u00fcde d\u00fcnyada varl\u0131k dedi\u011fimizin \u00f6n-nesnel g\u00f6r\u00fc\u015f\u00fcn\u00fcn kipidir. \u00d6n-nesnel g\u00f6r\u00fc\u015f d\u00fcnyada olmay\u0131 \u00fc\u00e7\u00fcnc\u00fc ki\u015fi s\u00fcrecinden ay\u0131rabilen g\u00f6r\u00fc\u015ft\u00fcr. O psi\u015fik ve fiziki birli\u011fi ger\u00e7ekle\u015ftirebilir. Ancak Merleau-Ponty\u2019e g\u00f6re ikisiyle ilgili de olsa o ne psi\u015fik, ne fiziki ne de ikisinin kar\u0131\u015f\u0131m\u0131d\u0131r. (51)<\/p>\n

\u00d6rne\u011fin anosognasia\u2019yla ilgili ki\u015fi sakat uzvunun durumundan habersiz de\u011fildir. Onunla y\u00fczle\u015fme riskini alabildi\u011fi yerde i\u00e7inde bulundu\u011fu durumdan s\u0131yr\u0131labilir. Psikanalizde hastan\u0131n sorunuyla y\u00fczle\u015fme riskini g\u00f6ze alamay\u0131p sorunundan ka\u00e7mas\u0131 gibi bir durumdur bu. (52) Sorunlar yaln\u0131z do\u011frudan insan fizi\u011fine ba\u011fl\u0131 de\u011fildir. Dostunu yitiren bir ki\u015fi ondan yeniden haber almay\u0131 umana kadar ya da onun olmad\u0131\u011f\u0131n\u0131n deneyimine varana kadar onu yitirdi\u011fini anlayamayacakt\u0131r. (53) Merleau-Ponty hayali-kol \u00f6rne\u011finden giderek konuyu \u015f\u00f6yle a\u00e7\u0131klar: \u201cHayali bir kolu olmak kolun tek ba\u015f\u0131na yapabilece\u011fi b\u00fct\u00fcn eylemlere a\u00e7\u0131k kalmakt\u0131r, bu sakatlanmadan \u00f6nce sahip olunan alan\u0131 korumakt\u0131r. Beden d\u00fcnyada varl\u0131\u011f\u0131n arac\u0131d\u0131r ve bir bedeni olmak ya\u015fayan olarak belli bir \u00e7evreye kat\u0131lmakt\u0131r, belli tasar\u0131lara kar\u0131\u015fmakt\u0131r ve s\u00fcrekli olarak onlarla u\u011fra\u015fmakt\u0131r.\u201d (54) Buna g\u00f6re hayali kol Marleau-Ponty\u2019den giderek Taylor Carman\u2019\u0131n belirtti\u011fi gibi an\u0131 ve duyguyla birlikte d\u00fcnyada varl\u0131\u011fa e\u015fittir. (55) Carman\u2019a g\u00f6re bu durumda \u00f6nbilin\u00e7 hem do\u011fadan hem k\u00fclt\u00fcrden yanad\u0131r. \u00c7\u00fcnk\u00fc o yaln\u0131z bedensel ve duygusal uzamla ilgili duyumuzu bi\u00e7imlemez, ayn\u0131 zamanda yerle\u015fti\u011fimiz ve ba\u011f kurdu\u011fumuz k\u00fclt\u00fcrel d\u00fcnyalarla ilgili alg\u0131m\u0131z\u0131 ve anlay\u0131\u015f\u0131m\u0131z\u0131 da bi\u00e7imler. (56)<\/p>\n

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\u00d6zne nesne ili\u015fkisinde kayganl\u0131k <\/em><\/strong><\/p>\n

Merleau-Ponty\u2019de \u00f6zne nesne ili\u015fkisinde g\u00f6r\u00fclen kayganl\u0131k da Gail Weiss\u2019in Kayganl\u0131k <\/em>makalesinde belirledi\u011fi gibi insan davran\u0131\u015f\u0131n\u0131n hem do\u011fal hem k\u00fclt\u00fcrel olarak nesneye kendini sunmas\u0131ndan gelir. (57) Merleau-Ponty \u015f\u00f6yle der: \u201c\u0130nsan\u0131n bedeniyle ilgili yapt\u0131\u011f\u0131 kullan\u0131m basit\u00e7e biyolojik olan bedene g\u00f6re a\u015fk\u0131nd\u0131r.\u00a0 \u00d6fkeliyken ba\u011f\u0131rmak a\u015f\u0131kken \u00f6pmek masaya masa demek ne daha \u00e7ok do\u011fald\u0131r ne de daha az uzla\u015f\u0131msald\u0131r. Duygular ve tutkusal davran\u0131\u015flar s\u00f6zc\u00fckler gibi yarat\u0131l\u0131r.\u201d (58) Weiss\u2019in de verdi\u011fi bu \u00f6rne\u011fe g\u00f6re Merleau-Ponty b\u00fct\u00fcn bu edimlerin hem do\u011fal hem k\u00fclt\u00fcrel anlamlar\u0131 i\u00e7erdi\u011fini ileri s\u00fcrerek bedenin kullan\u0131m\u0131n\u0131 a\u015fk\u0131n kabul eder. Abart\u0131l\u0131 bir \u00f6rnek gibi g\u00f6r\u00fcnse de bir masaya masa derken ki\u015fide o nesneyle ilgili an\u0131lar ve duygular olabilir. Bu ba\u011flamda ancak bir a\u015fk\u0131nl\u0131k s\u00f6z konusu olabilir. Ayr\u0131ca son al\u0131nt\u0131n\u0131n Merleau-Ponty\u2019nin olgubilim insan\u0131 ve d\u00fcnyay\u0131 yapayl\u0131klar\u0131ndan giderek anlamaya yol a\u00e7acakt\u0131r anlay\u0131\u015f\u0131yla ba\u011fda\u015f\u0131r oldu\u011funu s\u00f6yleyebiliriz.<\/p>\n

Merleau-Ponty\u2019de sonu\u00e7ta bedensel deneyim eylemini kaygan bir bi\u00e7imde ger\u00e7ekle\u015ftirir. Bu kayganl\u0131k bedenin d\u00fcnyayla ili\u015fkisinin \u00fc\u00e7\u00fcnc\u00fc ki\u015fi s\u00fcreciyle yani nedensel ba\u011flant\u0131larla kavranamayacak olmas\u0131ndan gelir. Bu bak\u0131\u015f bi\u00e7imi bedenin i\u015flevlerini birbirlerinden ay\u0131ran bir bak\u0131\u015f bi\u00e7imidir. Oysa bedenin ayr\u0131 i\u015flevlerinin olu\u015fturdu\u011fu b\u00fct\u00fcnl\u00fck bedeni nesne olmaya indirgenmekten al\u0131koyar. Merleau-Ponty bu konuda \u015funu s\u00f6yler: \u201cKendi bedenimin deneyimi tersine bize kaygan bir varolu\u015f kipi a\u00e7\u0131nlar. Onu \u00fc\u00e7\u00fcnc\u00fc ki\u015fide bir s\u00fcre\u00e7ler demeti gibi d\u00fc\u015f\u00fcnmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131mda- \u2018g\u00f6r\u00fc\u2019, \u2018devingenlik\u2019, \u2018cinsellik\u2019- bu \u2018i\u015flevler\u2019in aralar\u0131nda ve d\u0131\u015f d\u00fcnyada nedensellik ba\u011flar\u0131yla ba\u011fl\u0131 olmad\u0131klar\u0131n\u0131 g\u00f6r\u00fcr\u00fcm, onlar tam anlam\u0131nda bulan\u0131k bir bi\u00e7imde tek bir dramda yeniden al\u0131n\u0131r ve birbirinin i\u00e7ine sokulur. Bu y\u00fczden beden bir nesne de\u011fildir. Ayn\u0131 nedenle bir d\u00fc\u015f\u00fcnce olmayan bilincimi bir fikri olu\u015fturmak i\u00e7in par\u00e7alayamam ve yeniden d\u00fczenleyemem. Onun birli\u011fi her zaman i\u00e7seldir ve bulan\u0131kt\u0131r. O her zaman oldu\u011fundan ba\u015fka bir \u015feydir, her zaman cinsellik oldu\u011fu \u00f6l\u00e7\u00fcde \u00f6zg\u00fcrl\u00fckt\u00fcr, k\u00fclt\u00fcrle d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc anda do\u011fada k\u00f6kle\u015fmi\u015ftir, asla kendine kapal\u0131 de\u011fildir ve hi\u00e7bir zaman a\u015f\u0131lm\u0131\u015f de\u011fildir.\u201d (59) Filozofa g\u00f6re bedenin d\u00fcnyayla ili\u015fkisi kaygand\u0131r. Ancak beden tek y\u00f6nden ele al\u0131n\u0131p nesneye indirgenemez. O s\u00fcrekli etkile\u015fime a\u00e7\u0131k bir b\u00fct\u00fcnsellik ta\u015f\u0131r.<\/p>\n

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Bak\u0131\u015fa\u00e7\u0131s\u0131 olarak beden<\/em><\/strong><\/p>\n

Merleau-Ponty\u2019nin bedeni \u00f6nbilin\u00e7 olarak ele al\u0131rken onu da nesne olarak g\u00f6rmez. Onun s\u00fcreklilik g\u00f6steren yap\u0131s\u0131 par\u00e7alanarak nesneye indirgenemez. O \u015f\u00f6yle der: \u201cB\u00f6ylece klasik ruhbilim bedenin s\u00fcrerli\u011fini ele alsayd\u0131 onu bedende bir d\u00fcnya nesnesi olarak de\u011fil de d\u00fcnyayla ili\u015fkimizin bir arac\u0131 olarak g\u00f6recekti,\u00a0 d\u00fcnyada belli nesneler toplam\u0131 olarak de\u011fil de deneyimimizin durmadan varolan ve her t\u00fcrl\u00fc belirleyici d\u00fc\u015f\u00fcnceden \u00f6nce olan \u00f6rt\u00fcl\u00fc ufku olarak g\u00f6recekti.\u201d (60) Bedeni nesne olmaktan \u00e7\u0131karan ayn\u0131 zamanda onun bak\u0131\u015fa\u00e7\u0131s\u0131 olmas\u0131d\u0131r. Bak\u0131\u015fa\u00e7\u0131s\u0131 insan\u0131n kendini hapsetmedi\u011fi bir fiziki gereklili\u011fin sonucudur ve b\u00fct\u00fcn nesneler bize ancak bak\u0131\u015fa\u00e7\u0131s\u0131yla g\u00f6r\u00fcn\u00fcrler. (61) Nesneyi nesne yapan g\u00f6zlemlenebilir olmas\u0131d\u0131r. Kendini bize a\u00e7abilmesidir. Yine de Merleau-Ponty\u2019e g\u00f6re olgusal durumlar\u0131 kendi do\u011fama g\u00f6re g\u00f6zlemlerim. O bu konuda \u015f\u00f6yle der: \u201cBir ba\u015fka deyi\u015fle, d\u0131\u015f nesneleri bedenimle g\u00f6zlemlerim, onlar\u0131 elle yoklar\u0131m, incelerim, \u00e7evrelerinde y\u00fcr\u00fcr\u00fcm, ama bedenime gelince onu g\u00f6zlemleyemem, bunu yapmak i\u00e7in bana kendinde g\u00f6zlenemeyecek olan ikinci bir bedenin kullan\u0131m\u0131 gerekir.\u201d (62) Merleau-Ponty\u2019nin \u00f6rne\u011fiyle aynada kendime bakt\u0131\u011f\u0131mda, kendi devinimlerimi yinelemek d\u0131\u015f\u0131nda nesneyi sabitleyerek bir g\u00f6zlem yapamam. Carman\u2019\u0131n da belirledi\u011fi gibi alg\u0131n\u0131n yap\u0131s\u0131 hem bedenle ko\u015fullan\u0131r hem de beden \u00fczerine kurulur. (63) Oysa ayna \u00f6rne\u011finde ki\u015finin ufuk ya da bak\u0131\u015fa\u00e7\u0131s\u0131 yaratamad\u0131\u011f\u0131 g\u00f6r\u00fclecektir.<\/p>\n

B\u00f6ylece bedenimiz bak\u0131\u015fa\u00e7\u0131s\u0131yla d\u00fcnyayla arac\u0131l\u0131\u011f\u0131m\u0131z\u0131 sa\u011flar. Bedenimiz yaln\u0131zca duyu deneyine dayanmaz. Burada Merleau-Ponty beden \u015femas\u0131 kuram\u0131n\u0131 ortaya atar. Kant\u2019taki \u015fema kavram\u0131n\u0131 \u00e7a\u011fr\u0131\u015ft\u0131ran beden \u015femas\u0131 kavram\u0131 daha \u00e7ok alg\u0131n\u0131n i\u00e7sel y\u00f6n\u00fcyle ilgilidir. Filozof \u015f\u00f6yle der: \u201cBeden \u015femas\u0131 kuram\u0131 i\u00e7sel olarak bir alg\u0131 kuram\u0131d\u0131r. Bedenimizi duymay\u0131 yeniden \u00f6\u011frendik, bedenin nesnel ve ayr\u0131 bilgisinden giderek bir ba\u015fka bilgiye ula\u015ft\u0131k, bu bilgi bedenimizin her zaman bizimle oldu\u011fudur ve bizim beden oldu\u011fumuzdur. Ayn\u0131 bi\u00e7imde d\u00fcnya deneyini yeniden uyand\u0131rmak gerekir, \u00f6yle ki o bize d\u00fcnyada bedenimizle oldu\u011fumuzu g\u00f6steriyor. Ama b\u00f6ylece bedenle ve d\u00fcnyayla yeniden ili\u015fki kurarak kendimizi yeniden buluyoruz, \u00e7\u00fcnk\u00fc insan bedeniyle alg\u0131l\u0131yorsa beden do\u011fal bir ben\u2019dir ve alg\u0131n\u0131n \u00f6znesi olarak ben\u2019dir.\u201d (64) Merleau-Ponty bu ba\u011flamda bedenimizin uzamda yan yana gelen \u00fcyelerinin toplam\u0131 olmad\u0131\u011f\u0131n\u0131, ama bu \u00fcyeleri de i\u00e7erecek bi\u00e7imde onun b\u00f6l\u00fcnmez varl\u0131\u011f\u0131nda yer ald\u0131\u011f\u0131m\u0131z\u0131 belirtir. (65)<\/p>\n

Merleau-Ponty\u2019e g\u00f6re beden \u015femas\u0131 kavram\u0131n\u0131 ilk olarak kullananlar onun imgelerin \u00e7a\u011fr\u0131\u015f\u0131m\u0131yla ilgili oldu\u011funu d\u00fc\u015f\u00fcnd\u00fcler. Ayr\u0131ca bu \u00e7a\u011fr\u0131\u015f\u0131mlar\u0131n g\u00fc\u00e7l\u00fc bi\u00e7imde neyi kurduklar\u0131n\u0131 a\u00e7\u0131klad\u0131lar. Beden \u015femas\u0131 geriye do\u011fru giderek \u00e7ocuklu\u011fa kadar dayan\u0131r, bu \u00e7er\u00e7evede dokunma i\u00e7erikleri, duyumla ilgili devinim i\u00e7erikleri ve telaffuz i\u00e7erikleri aralar\u0131nda \u00e7a\u011fr\u0131\u015f\u0131rlar ya da g\u00f6rsel i\u00e7eriklerle \u00e7a\u011fr\u0131\u015f\u0131rlar. Beden \u015femas\u0131 Merleau-Ponty\u2019e g\u00f6re art\u0131k yaln\u0131zca \u00e7a\u011fr\u0131\u015f\u0131mlar\u0131n sonucu olarak g\u00f6r\u00fclmemelidir. Beden \u015femas\u0131 dinamik, belli edimsel ya da olas\u0131 bir amaca y\u00f6nelik bir davran\u0131\u015fsal durum olarak g\u00f6r\u00fcl\u00fcyor. (66) K\u0131saca filozofa g\u00f6re \u201c\u2018Beden \u015femas\u0131\u2019 sonu\u00e7ta bedenimin d\u00fcnyada olu\u015funu bir a\u00e7\u0131klama tarz\u0131d\u0131r.\u201d (67) Merleau-Ponty beden \u015femas\u0131n\u0131n kipli\u011fi olan hayali kolu d\u00fcnyada olman\u0131n genel devinimiyle anlad\u0131\u011f\u0131m\u0131z\u0131 yukar\u0131daki a\u00e7\u0131klamas\u0131n\u0131n dipnotunda bir daha an\u0131msat\u0131yor. Burada hayali kol edinilmi\u015f al\u0131\u015fkanl\u0131klardan s\u0131yr\u0131lamama olarak d\u00fc\u015f\u00fcn\u00fclebilir.<\/p>\n

Hayali kol ya da de\u011findi\u011fimiz \u00f6b\u00fcr durumlarda \u00f6nceki al\u0131\u015fkanl\u0131klar\u0131 b\u0131rakamama hastan\u0131n durumunda yans\u0131r. Al\u0131\u015fkanl\u0131klar ge\u00e7mi\u015f birikimimize dayal\u0131 k\u00fclt\u00fcrel etkilerle olu\u015fur. Merleau-Ponty \u015f\u00f6yle der: \u201cBilin\u00e7 k\u00fclt\u00fcrel bir d\u00fcnyay\u0131 ve onun al\u0131\u015fkanl\u0131klar\u0131n\u0131 yans\u0131tt\u0131\u011f\u0131 kadar fiziksel bir d\u00fcnyay\u0131 yans\u0131t\u0131r: do\u011fan\u0131n mutlak ge\u00e7mi\u015finde ya da kendi ki\u015fisel ge\u00e7mi\u015finde verilen anlamlar \u00fczerinde oynamadan bilin\u00e7 olamayaca\u011f\u0131ndan ve b\u00fct\u00fcn ya\u015fanm\u0131\u015f bi\u00e7im al\u0131\u015fkanl\u0131klar\u0131m\u0131zla ilgili olsun ya da bedensel i\u015flevlerimizle ilgili olsun genel bir kesinli\u011fe y\u00f6neldi\u011finden b\u00f6yledir.\u201d (68) Bu durum kaslar\u0131n devindirilmesi ko\u015fullar\u0131n\u0131 anlamam\u0131za yol a\u00e7ar. Devingenlik ar\u0131 durumda al\u0131nd\u0131\u011f\u0131nda bir anlam\u0131 veren temel g\u00fcce sahiptir. (69) Bu yeti y\u00f6nelimselli\u011fin k\u00f6kenidir. B\u00f6ylece filozofa g\u00f6re \u201cBilin\u00e7 ilkin \u2018ben d\u00fc\u015f\u00fcn\u00fcyorum\u2019un de\u011fil \u2018ben yapabilirim\u2019in konusudur.\u201d (70) Merleau-Ponty\u2019e g\u00f6re devinimi kavrayan ve anlayan bedendir. Bu ba\u011flamda al\u0131\u015fkanl\u0131k edinimi bir anlam\u0131n sezilmesidir. (71) Merleau-Ponty\u2019nin \u00f6rne\u011fiyle bir kad\u0131n \u015fapkas\u0131ndaki t\u00fcyle onu par\u00e7alayacak \u015feyler aras\u0131ndaki mesafeyi fark edebilir. Filozof benzer bi\u00e7imde araba kullanma al\u0131\u015fkanl\u0131\u011f\u0131n\u0131 ve k\u00f6r\u00fcn bastonunun nesne olmaktan \u00e7\u0131k\u0131p sahibi i\u00e7in duyarl\u0131l\u0131k alan\u0131 olmas\u0131 \u00f6rneklerini verir. Al\u0131\u015fkanl\u0131k hem ya\u015fam\u0131 kolayla\u015ft\u0131r\u0131r hem de sa\u011flad\u0131\u011f\u0131 yeni ara\u00e7larla bizi yeni y\u00f6nler a\u00e7ar. Filozof bu konuda \u015f\u00f6yle der: \u201cBir \u015fapkaya, bir arabaya ya da bir bastona al\u0131\u015fm\u0131\u015f olmak onlara eklemlenmi\u015f olmak ya da tersine kendi beden k\u00fctlemiz i\u00e7inde onlarla ortakla\u015fmakt\u0131r. Al\u0131\u015fkanl\u0131k d\u00fcnyadaki varl\u0131\u011f\u0131m\u0131z\u0131 ferahlatmak ya da yeni ara\u00e7lar ayarlayarak varolu\u015fumuzu de\u011fi\u015ftirme g\u00fcc\u00fcm\u00fcz\u00fc a\u00e7\u0131klar.\u201d (72) Filozof ayn\u0131 zamanda \u015f\u00f6yle der: \u201cYaln\u0131zca bedensel \u00e7abayla okunan eldeki bir bilgi y\u00fcr\u00fcr ve nesnel bir tasar\u0131yla kendini a\u00e7\u0131\u011fa vurmaz.\u201d (73) \u00d6rne\u011fin daktilo yazan bir kimse ellerinin devinimleri dikkate al\u0131nd\u0131\u011f\u0131nda uzamda kendine konum vermeden harflerin yerini bilerek tu\u015flara dokunur. Bedenimiz kendimize y\u00f6neldi\u011finde de durum budur. Elimizi kula\u011f\u0131m\u0131za ba\u015flang\u0131\u00e7 konumunu d\u00fc\u015f\u00fcnmeden en k\u0131sa yoldan de\u011fdiririz. Al\u0131\u015fkanl\u0131\u011f\u0131n g\u00fcc\u00fc beden \u00fczerinde de ayn\u0131d\u0131r. (74) Bedenin y\u00f6nelimi vekt\u00f6rel de\u011fildir.<\/p>\n

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Bedenin d\u00fcnyayla diyalektik ili\u015fkisi<\/em><\/strong><\/p>\n

Sonu\u00e7 olarak Merleau-Ponty\u2019de bedenin d\u00fcnyayla ili\u015fkisinin diyalektik ili\u015fki oldu\u011fu g\u00f6r\u00fcl\u00fcr. Bedenimizle d\u00fcnyaya yerle\u015firiz, bedenimiz kendi d\u0131\u015f\u0131m\u0131zdaki d\u00fcnyayla arac\u0131m\u0131zd\u0131r. D\u0131\u015f\u0131m\u0131zdakiyle kurdu\u011fumuz diyalektik ili\u015fkiyi Merleau-Ponty cinsellik olarak beden b\u00f6l\u00fcm\u00fcnde \u015f\u00f6yle g\u00f6sterir: \u201cDiyalektik \u00e7eli\u015fkili ve ayr\u0131lmaz d\u00fc\u015f\u00fcnceler aras\u0131ndaki bir ili\u015fki de\u011fildir: bu bir varolu\u015fun onu yads\u0131yan ama yine de dayan\u0131\u015fan \u00f6b\u00fcr bir varolu\u015fa y\u00f6nelik gerginli\u011fidir. -Do\u011fan\u0131n \u00f6tesinde olu\u015fan- metafizi\u011fin bilgi d\u00fczeyinde yeri yoktur: o bir \u2018\u00f6b\u00fcr\u00fc\u2019ne a\u00e7\u0131lmayla ba\u015flar, o her yerdedir ve hen\u00fcz cinselli\u011fin kendine \u00f6zg\u00fc geli\u015fimindedir.\u201d (75) Ama filozofa g\u00f6re ula\u015fmaya \u00e7al\u0131\u015f\u0131lan bir ba\u015fka beden de\u011fildir, bilin\u00e7le canland\u0131r\u0131lan bedendir. Merleau-Ponty, Alain\u2019in g\u00f6r\u00fc\u015f\u00fcnden yararlanarak deli bir kad\u0131n\u0131n ancak delirmeden \u00f6nce sevilece\u011fini belirtir. (76) Bu ba\u011flamda Merleau-Ponty\u2019de birinin ba\u015fkas\u0131nda ula\u015fmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 kaba bedensellik de\u011fil bilin\u00e7li bir bedenselliktir diyebiliriz.<\/p>\n

Merleau-Ponty normal durumlar\u0131 a\u00e7\u0131klamak i\u00e7in bir anlamda olgubilimsel incelemeye ald\u0131\u011f\u0131 anormal durumlardan yararlan\u0131r. \u00d6rne\u011fin onun i\u00e7in \u2018zihin k\u00f6r\u00fcl\u00fc\u011f\u00fc\u2019 denen agnosia<\/em> hastal\u0131\u011f\u0131 yol g\u00f6stericidir. Bu hastal\u0131k \u0130kinci D\u00fcnya Sava\u015f\u0131\u2019nda beyninde hasar olu\u015fan Schneider\u2019in ad\u0131yla da an\u0131l\u0131r. Schneider al\u0131\u015fkanl\u0131\u011f\u0131n\u0131 kazanm\u0131\u015f oldu\u011fu somut devinimleri yerine getirebilir, ancak soyut devinimleri yapamaz. \u00d6rne\u011fin Merleau-Ponty\u2019ye g\u00f6re Schneider\u2019in cinsellik ba\u011flam\u0131nda durumu \u015fudur: \u201cSchneider kendisini genel olarak etkin ya da ideolojik bir durumun \u00f6tesinde bir cinsel duruma yerle\u015ftiremez. Y\u00fczler onun i\u00e7in ne duyguda\u015f ne de iticidir.\u201d (77) Merleau-Ponty\u2019nin deyi\u015fiyle g\u00fcne\u015f ve ya\u011fmur ona ne ne\u015fe ne \u00fcz\u00fcnt\u00fc verir, ruhsal yap\u0131s\u0131 yaln\u0131z temel organik i\u015flevlerine ba\u011fl\u0131d\u0131r. Yani d\u00fcnya onun i\u00e7in yans\u0131zd\u0131r. (78) Merleau-Ponty hastan\u0131n y\u00f6nelimselli\u011fini ve normal insan\u0131n y\u00f6nelimselli\u011fini kendi anlay\u0131\u015f\u0131nda kar\u015f\u0131la\u015ft\u0131r\u0131yor. Bu ba\u011flamda o \u015funu s\u00f6yler: \u201cYeniden bir kez daha \u00f6zg\u00fcn bir y\u00f6nelimsellik olarak cinsel ya\u015fam\u0131 ke\u015ffediyoruz ve ayn\u0131 zamanda alg\u0131n\u0131n canl\u0131 k\u00f6kenleri, devingenlik ve sunumun b\u00fct\u00fcn bu \u2018s\u00fcre\u00e7leri\u2019nin hastay\u0131 ele veren \u2018y\u00f6nelimsel e\u011fri\u2019 \u00fczerine ve normaldeki deneyime canl\u0131l\u0131k ve do\u011furganl\u0131k derecesini veren bu \u2018y\u00f6nelimsel e\u011fri\u2019 \u00fczerine g\u00f6r\u00fc\u015f olu\u015fturuyoruz.\u201d (79)<\/p>\n

\u00d6nce de de\u011findi\u011fimiz gibi Merleau-Ponty\u2019de d\u00fcnyayla kurdu\u011fumuz diyalektik ili\u015fkide her zaman kayganl\u0131k vard\u0131r. Bu cinsellik \u00f6rne\u011finde de vard\u0131r. Bu kayganl\u0131k durumu ya\u015fad\u0131\u011f\u0131m\u0131z ve d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fcz her \u015feyin bir\u00e7ok anlam\u0131 olmas\u0131ndan gelir. Merleau-Ponty bu kayganl\u0131\u011f\u0131 varolu\u015fun \u00f6z\u00fc olarak g\u00f6r\u00fcr. (80) B\u00f6yle bir kayganl\u0131\u011f\u0131n olmas\u0131 bedeni hatta toplumsal ya\u015fam\u0131 b\u00fct\u00fcnsel olarak almam\u0131z\u0131 engellemez. Bu b\u00fct\u00fcnsellik i\u00e7inde kimi anlam ortaya koyan yanlar a\u011f\u0131r basabilir. Filozof \u015f\u00f6yle der: \u201cHukuk, ahlak, din, iktisadi yap\u0131 kavray\u0131\u015flar\u0131, bedenin par\u00e7alar\u0131n\u0131n kar\u015f\u0131l\u0131kl\u0131 olarak jestin birli\u011finde i\u00e7erilmesi gibi ya da \u2018fizyolojik\u2019, \u2018ruhbilimsel\u2019 ve \u2018ahlaki\u2019 g\u00fcd\u00fclerin bir eylemin birli\u011fine ba\u011flanmas\u0131 gibi toplumsal olay\u0131n birli\u011findeki bir anlamlar a\u011f\u0131nda i\u00e7erilirler. \u0130nsani ili\u015fkileri i\u00e7eren ya\u015fam\u0131 iktisadi ili\u015fkilere ya da insanlarca d\u00fc\u015f\u00fcn\u00fclen yarg\u0131sal ve ahlaki ili\u015fkilere indirgemek bireysel ya\u015fam\u0131 bedensel i\u015flevlere ya da onlar\u0131n i\u00e7erildi\u011fi ya\u015fam bilgisine indirgemek gibi olanaks\u0131zd\u0131r.\u201d (81) Ama kimi d\u00f6nemde anlam d\u00fczeni i\u00e7inde bir etken \u00f6ne \u00e7\u0131kabilir. Bir jestin cinsel olarak, a\u015f\u0131kane olarak ya da sava\u015f\u00e7\u0131 olarak a\u011f\u0131r basmas\u0131 ya da ikisinin bir arada a\u011f\u0131r basmas\u0131 olabilir ya da tarihin bir d\u00f6nemi daha \u00e7ok k\u00fclt\u00fcrel daha \u00e7ok iktisadi ya da daha \u00e7ok siyasal a\u00e7\u0131dan dikkate al\u0131nabilir. (82)<\/p>\n

 <\/p>\n

SONU\u00c7<\/strong><\/p>\n

Sonu\u00e7ta Merleau-Ponty bedeni ne tam fizyolojiye ne tam ruhbilime indirgeyerek ele ald\u0131. \u0130kisinin birle\u015fiminin \u00f6tesinde bir bak\u0131\u015fla bedeni de\u011ferlendirdi. Onu tarihselli\u011fi i\u00e7inde d\u00fcnyaya yerle\u015fmemizin bir arac\u0131 olarak g\u00f6rd\u00fc. Onun d\u00fcnyayla kurdu\u011fu ili\u015fkideki kayganl\u0131k insan\u0131n hem do\u011fal hem bir k\u00fclt\u00fcr varl\u0131\u011f\u0131 olmas\u0131ndan geliyordu. Bu anlamda bedenle d\u00fcnya aras\u0131ndaki ili\u015fkide \u00fc\u00e7\u00fcnc\u00fc g\u00f6z\u00fcn yani bilimin kavrayamayaca\u011f\u0131 a\u015fk\u0131n bir \u015feyler vard\u0131. Merleau-Ponty \u00f6zellikle hastal\u0131kl\u0131 durumlar\u0131 olgubilimsel y\u00f6nden ara\u015ft\u0131rma konusu yaparak kendi pozitivist fenomenolojisiyle bu a\u015fk\u0131n olan\u0131n anlam\u0131n\u0131 \u00e7\u00f6zmeye \u00e7al\u0131\u015ft\u0131.<\/p>\n

 <\/p>\n

D\u0130PNOTLAR<\/strong><\/p>\n

1) Merleau-Ponty Maurice, Ph\u00e9nom\u00e9nologie de la perception, Gallimard, Paris, 1945, s.I.<\/p>\n

2) Merleau-Ponty Maurice, ayn\u0131, s.I.<\/p>\n

3) Merleau-Ponty Maurice, ayn\u0131, s.II.<\/p>\n

4) Ed. Diprose Rosalyn& Reynolds Jack, Merleau-Ponty Key Concepts, Acumen, UK, 2009, s.22-23.<\/p>\n

5) Merleau-Ponty Maurice, Ph\u00e9nom\u00e9nologie de la perception, Gallimard, Paris, 1945, s.II.<\/p>\n

6) Merleau-Ponty Maurice, ayn\u0131, s.III.<\/p>\n

7) Merleau-Ponty Maurice, ayn\u0131, s.V.<\/p>\n

8) Merleau-Ponty Maurice, ayn\u0131, s.IX.<\/p>\n

9) Ed. Diprose Rosalyn& Reynolds Jack, Merleau-Ponty Key Concepts, Acumen, UK, 2009, s.24.<\/p>\n

10) Ed. Diprose Rosalyn& Reynolds Jack, ayn\u0131, s.25.<\/p>\n

11) Merleau-Ponty Maurice, ayn\u0131, s.V-VI.<\/p>\n

12) Merleau-Ponty Maurice, ayn\u0131, s.VI.<\/p>\n

13) Merleau-Ponty Maurice, ayn\u0131, s.VII.<\/p>\n

14) Merleau-Ponty Maurice, ayn\u0131, s.VI.<\/p>\n

15) Merleau-Ponty Maurice, ayn\u0131, s.VI.<\/p>\n

16) Merleau-Ponty Maurice, ayn\u0131, s.VII.<\/p>\n

17) Merleau-Ponty Maurice, ayn\u0131, s.VII.<\/p>\n

18) Merleau-Ponty Maurice, ayn\u0131, s.IX.<\/p>\n

19) Merleau-Ponty Maurice, ayn\u0131, s.XI-XII.<\/p>\n

20) Merleau-Ponty Maurice, ayn\u0131, s.XII.<\/p>\n

21) Carman Taylor, Merleau-Ponty, Routledge, London and New York, 2008, s.18.<\/p>\n

22) Carman Taylor, ayn\u0131, s.39.<\/p>\n

23) Carman Taylor, ayn\u0131, s.16.<\/p>\n

24) Carman Taylor, ayn\u0131, s.16-17.<\/p>\n

25) Carman Taylor, ayn\u0131, s.17.<\/p>\n

26) Merleau-Ponty Maurice, Ph\u00e9nom\u00e9nologie de la perception, Gallimard, Paris, 1945, s.X.<\/p>\n

27) Merleau-Ponty Maurice, ayn\u0131, s.XIII.<\/p>\n

28) Merleau-Ponty Maurice, ayn\u0131, s.XIV.<\/p>\n

29) Merleau-Ponty Maurice, ayn\u0131, s.XVI.<\/p>\n

30) Merleau-Ponty Maurice, ayn\u0131, s.11.<\/p>\n

31) Merleau-Ponty Maurice, ayn\u0131, s.35.<\/p>\n

32) Merleau-Ponty Maurice, ayn\u0131, s.35.<\/p>\n

33) Carman Taylor, Merleau-Ponty, Routledge, London and New York, 2008, s.41.<\/p>\n

34) Merleau-Ponty Maurice, Ph\u00e9nom\u00e9nologie de la perception, Gallimard, Paris, 1945, s.161.<\/p>\n

35) Merleau-Ponty Maurice, ayn\u0131, s.161.<\/p>\n

36) Merleau-Ponty Maurice, ayn\u0131, s.36.<\/p>\n

37) Merleau-Ponty Maurice, ayn\u0131, s.37.<\/p>\n

38) Merleau-Ponty Maurice, ayn\u0131, s.41-42.<\/p>\n

39) Merleau-Ponty Maurice, ayn\u0131, s.42.<\/p>\n

40) Merleau-Ponty Maurice, ayn\u0131, s.42.<\/p>\n

41) Carman Taylor, Merleau-Ponty, Routledge, London and New York, 2008, s.81.<\/p>\n

42) Merleau-Ponty Maurice, Ph\u00e9nom\u00e9nologie de la perception, Gallimard, Paris, 1945, s.81.<\/p>\n

43) Merleau-Ponty Maurice, ayn\u0131, s.81-82.<\/p>\n

44) Merleau-Ponty Maurice, ayn\u0131, s.82.<\/p>\n

45) Merleau-Ponty Maurice, ayn\u0131, s.86.<\/p>\n

46) Merleau-Ponty Maurice, ayn\u0131, s.91-92.<\/p>\n

47) Carman Taylor, Merleau-Ponty, Routledge, London and New York, 2008, s.87.<\/p>\n

48) Merleau-Ponty Maurice, Ph\u00e9nom\u00e9nologie de la perception, Gallimard, Paris, 1945, s.87.<\/p>\n

49) Merleau-Ponty Maurice, ayn\u0131, s.93.<\/p>\n

50) Merleau-Ponty Maurice, ayn\u0131, s.94.<\/p>\n

51) Merleau-Ponty Maurice, ayn\u0131, s.94-95.<\/p>\n

52) Merleau-Ponty Maurice, ayn\u0131, s.96.<\/p>\n

53) Merleau-Ponty Maurice, ayn\u0131, s.96.<\/p>\n

54) Merleau-Ponty Maurice, ayn\u0131, s.97.<\/p>\n

55) Carman Taylor, Merleau-Ponty, Routledge, London and New York, 2008, s.102.<\/p>\n

56) Carman Taylor, ayn\u0131, s.102.<\/p>\n

57) Ed. Diprose Rosalyn& Reynolds Jack, Merleau-Ponty Key Concepts, Acumen, UK, 2009, s.133.<\/p>\n

58) Merleau-Ponty Maurice, Ph\u00e9nom\u00e9nologie de la perception, Gallimard, Paris, 1945, s.220.<\/p>\n

59) Merleau-Ponty Maurice, ayn\u0131, s.231.<\/p>\n

60) Merleau-Ponty Maurice, ayn\u0131, s.109.<\/p>\n

61) Merleau-Ponty Maurice, ayn\u0131, s.106-107.<\/p>\n

62) Merleau-Ponty Maurice, ayn\u0131, s.107.<\/p>\n

63) Carman Taylor, Merleau-Ponty, Routledge, London and New York, 2008, s.103.<\/p>\n

64) Merleau-Ponty Maurice, Ph\u00e9nom\u00e9nologie de la perception, Gallimard, Paris, 1945, s.239.<\/p>\n

65) Merleau-Ponty Maurice, ayn\u0131, s.114.<\/p>\n

66) Merleau-Ponty Maurice, ayn\u0131, s.114-115.<\/p>\n

67) Merleau-Ponty Maurice, ayn\u0131, s.117.<\/p>\n

68) Merleau-Ponty Maurice, ayn\u0131, s.160.<\/p>\n

69) Merleau-Ponty Maurice, ayn\u0131, s.166.<\/p>\n

70) Merleau-Ponty Maurice, ayn\u0131, s.160.<\/p>\n

71) Merleau-Ponty Maurice, ayn\u0131, s.167.<\/p>\n

72) Merleau-Ponty Maurice, ayn\u0131, s.168.<\/p>\n

73) Merleau-Ponty Maurice, ayn\u0131, s.168.<\/p>\n

74) Merleau-Ponty Maurice, ayn\u0131, s.167.<\/p>\n

75) Merleau-Ponty Maurice, ayn\u0131, s.195.<\/p>\n

76) Merleau-Ponty Maurice, ayn\u0131, s.195.<\/p>\n

77) Merleau-Ponty Maurice, ayn\u0131, s.183.<\/p>\n

78) Merleau-Ponty Maurice, ayn\u0131, s.183.<\/p>\n

79) Merleau-Ponty Maurice, ayn\u0131, s.184.<\/p>\n

80) Merleau-Ponty Maurice, ayn\u0131, s.197.<\/p>\n

81) Merleau-Ponty Maurice, ayn\u0131, s.202.<\/p>\n

82) Merleau-Ponty Maurice, ayn\u0131, s.202.<\/p>\n

 <\/p>\n

KAYNAK\u00c7A<\/strong><\/p>\n

– <\/strong>Carman Taylor, Merleau-Ponty<\/em>, Routledge, London and New York, 2008.<\/p>\n

– Concise Routledge Encyclopedia of Philosophy<\/em>, Routledge, London and New York, 2000.<\/p>\n

– Copleston Frederick, A History of Philosophy-7<\/em>, Burns&Oates, Great Britain, 1999.<\/p>\n

– Copleston Frederick, A History of Philosophy-9<\/em>, Burns&Oates, Great Britain, 1999.<\/p>\n

– Cumming Robert Dennon, Phenomenology and Deconstruction<\/em>, The University of Chicago Pres, USA, 1992.<\/p>\n

– Ed. Diprose Rosalyn& Reynolds Jack, Merleau-Ponty Key Concepts<\/em>, Acumen, UK, 2009.<\/p>\n

– Gorner Paul, Twentieth Century German Philosophy<\/em>, Oxford University Pres, New York, 2000.<\/p>\n

– Merleau-Ponty Maurice, Eloge de la philosophie<\/em> et autres essais<\/em>, Gallimard, Paris, 1960.<\/p>\n

– <\/strong>Merleau-Ponty Maurice, Ph\u00e9nom\u00e9nologie de la perception<\/em>, Gallimard, Paris, 1945.<\/p>\n

– Merleau-Ponty Maurice, Phenomenology of Perception, <\/em>Routledge, Trans. Colin Smith, London and New York, 2002.<\/p>\n

– Schrift Alan D., Twentieth-Century French Philosophy<\/em>, Blackwell Publishing, UK, 2006.<\/p>\n

    \n
  • Maurice Merlaeau-Ponty (1908-1961) Ecole Normale\u2019de okudu, ayn\u0131 okulda felsefe do\u00e7enti oldu. Sava\u015ftan sonra devlet hizmetinde bulundu, Lyon ve Sorbonne \u00fcniversitesilerinde profes\u00f6r olarak g\u00f6rev yapt\u0131. 1952\u2019de College de France\u2019da felsefe k\u00fcrs\u00fcs\u00fcne atand\u0131. Merleau-Ponty, Sartre\u2019la Les<\/em> temps modernes<\/em>\u2019i (Modern zamanlar) kurdu. Heidegger, Sartre ve Scheler gibi d\u00fc\u015f\u00fcn\u00fcrlerle ve \u00f6zellikle olgubilimin temellendiricisi Edmund Husserl\u2019le ilgilendi. 1939\u2019da Louvain Husserl Ar\u015fivi\u2019nde Husserl\u2019in yay\u0131nlanmam\u0131\u015f yaz\u0131lar\u0131n\u0131 inceledi, Paris\u2019de Husserl ar\u015fivinin olu\u015fturulmas\u0131na yard\u0131mc\u0131 oldu, Husserl\u2019le ilgili konferans ve yaz\u0131lar\u0131n\u0131 s\u00fcrd\u00fcrd\u00fc. Yap\u0131tlar\u0131 \u015funlard\u0131r: La structure du comportement <\/em>(Davran\u0131\u015f\u0131n yap\u0131s\u0131) [1941], Ph\u00e9nom\u00e9nologie de la perception <\/em>(Alg\u0131n\u0131n olgubilimi) [1945], Humanisme et terreur <\/em>(\u0130nsanc\u0131l\u0131k ve ter\u00f6r) [1947], Sens et non-sens <\/em>(Anlam ve anlamd\u0131\u015f\u0131) [1948], Eloge de la philosophie <\/em>(Felsefeye \u00f6vg\u00fc) [1953], Les science de l\u2019homme et la ph\u00e9nom\u00e9nologie <\/em>(\u0130nsan bilimleri ve olgubilim) [1953], Les aventures de la dialectique <\/em>(Diyalekti\u011fin ser\u00fcvenleri) [1955], Signes <\/em>(\u0130\u015faretler) [1961], Le visible et l\u2019invisible <\/em>(G\u00f6r\u00fcnen ve g\u00f6r\u00fcnmeyen) [1964, \u00f6l\u00fcm\u00fcnden sonra].<\/li>\n<\/ul>\n","protected":false},"excerpt":{"rendered":"

    Merleau-Ponty bedeni ne tam fizyolojiye ne tam ruhbilime indirgeyerek ele ald\u0131. \u0130kisinin birle\u015fiminin \u00f6tesinde bir bak\u0131\u015fla bedeni de\u011ferlendirdi. Onu tarihselli\u011fi i\u00e7inde d\u00fcnyaya yerle\u015fmemizin bir arac\u0131 olarak g\u00f6rd\u00fc. Onun d\u00fcnyayla kurdu\u011fu ili\u015fkideki kayganl\u0131k insan\u0131n hem do\u011fal hem bir k\u00fclt\u00fcr varl\u0131\u011f\u0131 olmas\u0131ndan geliyordu. Bu anlamda bedenle d\u00fcnya aras\u0131ndaki ili\u015fkide \u00fc\u00e7\u00fcnc\u00fc g\u00f6z\u00fcn yani bilimin kavrayamayaca\u011f\u0131 a\u015fk\u0131n bir \u015feyler […]<\/p>\n","protected":false},"author":273,"featured_media":11469,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[153,38,221,29],"tags":[237,810,807,809,808],"class_list":["post-11467","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-116-sayi","category-dergi-sayilari","category-felsefe","category-toplum","tag-felsefe","tag-fenomenoloji","tag-merleau","tag-olgubilim","tag-ponty"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/11467","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/users\/273"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=11467"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/11467\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/11469"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=11467"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=11467"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=11467"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}