{"id":13077,"date":"2017-09-01T17:47:32","date_gmt":"2017-09-01T14:47:32","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=13077"},"modified":"2018-02-08T17:09:32","modified_gmt":"2018-02-08T14:09:32","slug":"nereye-gidersek-gidelim-hoscakal-burasi","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2017\/09\/01\/nereye-gidersek-gidelim-hoscakal-burasi","title":{"rendered":"Nereye gidersek gidelim, \u201cho\u015f\u00e7akal buras\u0131\u201d"},"content":{"rendered":"<p>\u201cMetafor nedir?\u201d gibi bir soruyla ba\u015flamak y\u00fcr\u00fcmenin a\u011f\u0131rl\u0131\u011f\u0131n\u0131, yo\u011funlu\u011funu ve i\u00e7ine ald\u0131\u011f\u0131 d\u00fc\u015f\u00fcnce bollu\u011funu kavramak i\u00e7in en do\u011fru y\u00f6ntem olacak diye d\u00fc\u015f\u00fcn\u00fcyorum. Y\u00fcr\u00fcmeyi do\u011frudan anlatmaya kalk\u0131\u015ft\u0131\u011f\u0131m\u0131zda \u00e7e\u015fitli zorluklar ya\u015far\u0131z. Hangi y\u00fcr\u00fcmekten bahsediyoruzdur? Yasaklananlar m\u0131? Havan\u0131n g\u00fczel oldu\u011fu ak\u015famlarda \u00e7\u0131k\u0131lanlar m\u0131? Otob\u00fcs\u00fcn ka\u00e7\u0131r\u0131lmas\u0131ndan dolay\u0131 mecbur kal\u0131nan m\u0131? San\u0131yorum ki bu y\u00fczden Frederic Gros kitaba y\u00fcr\u00fcmenin tan\u0131m\u0131yla de\u011fil de y\u00fcr\u00fcmenin ne olmad\u0131\u011f\u0131n\u0131 anlatarak ba\u015fl\u0131yor. Y\u00fcr\u00fcmenin ay\u0131rt edici \u00f6zelli\u011fini \u201cbizi al\u0131p ya\u015fam\u0131n yatay d\u00fczlemine yerle\u015ftirir\u201d diyerek a\u00e7\u0131kl\u0131yor. Ama \u015fimdi yolumuzu de\u011fi\u015ftirmeden metafor \u00fczerine yo\u011funla\u015fal\u0131m. Y\u00fcr\u00fcmeyi telaffuz etti\u011fimizde pe\u015fi s\u0131ra gelen bu anlam bollu\u011fundan dolay\u0131 kavram\u0131 anlatmak i\u00e7in metaforize etmeye ihtiya\u00e7 duyar\u0131z.\u00a0 Metaforlar bizi varmak istedi\u011fimiz noktaya g\u00f6t\u00fcren alternatif yollard\u0131r ve belirli kal\u0131plar\u0131 yoktur. Yani do\u011frudan anlatamad\u0131\u011f\u0131m\u0131z pek \u00e7ok \u015fey i\u00e7in metaforlar\u0131 kullan\u0131r\u0131z. Y\u00fcr\u00fcme ifadesinin metafor oldu\u011funu hat\u0131rlatmak, engelli insanlar\u0131n da yol ald\u0131\u011f\u0131n\u0131, tekerlekli sandalye ile de olsa yola koyulabildiklerini bilmek \u00f6nemlidir[1]. \u00a0Bu zeminde<em>Y\u00fcr\u00fcmenin Felsefesi<\/em>\u00a0kitab\u0131 da keskin tan\u0131mlar yerine Nietzche\u2019nin, Rousseau\u2019nun, Kant\u2019\u0131n ve Rimbaud\u2019nun \u00e7\u0131kt\u0131\u011f\u0131 y\u00fcr\u00fcy\u00fc\u015fleri anlat\u0131rken d\u00fc\u015f\u00fcn\u00fcrlerin kendi y\u00fcr\u00fcy\u00fc\u015f tarzlar\u0131 hakk\u0131nda bilgiler veriyor.\u00a0 Y\u00fcr\u00fcmenin Felsefe\u2019si aya\u011f\u0131 yere basan pek \u00e7ok insan zihninin farkl\u0131 \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 bizlere hat\u0131rlat\u0131yor.<\/p>\n<p>Metnin \u201cemekleme\u201d b\u00f6l\u00fcm\u00fcn\u00fc olu\u015fturmas\u0131 i\u00e7in metaforun ne oldu\u011funu birlikte hat\u0131rlaman\u0131n \u00f6nemli oldu\u011funu d\u00fc\u015f\u00fcnd\u00fcm. \u015eimdi ise y\u00fcr\u00fcmek ve yol almak \u00fczerine referans\u0131 yaln\u0131zca haf\u0131zam olan bir rit\u00fcelden bahsedece\u011fim. Sonras\u0131nda, insan neden y\u00fcr\u00fcr? sorusuna kitaptan cevaplar bulabiliriz. Tarihini bilmedi\u011fim ge\u00e7mi\u015f zamanlarda kabileler uzun yollar y\u00fcr\u00fcrm\u00fc\u015f. Bu uzun y\u00fcr\u00fcy\u00fc\u015fler aylar, y\u0131llar s\u00fcrebilirmi\u015f. Kabileler uzun s\u00fcre y\u00fcr\u00fcd\u00fcklerinde ise y\u00fcr\u00fcy\u00fc\u015flerine ara verirlermi\u015f. Bu molalar fiziksel dinlenmenin d\u0131\u015f\u0131nda asl\u0131nda bir t\u00fcr inanca da hizmet edermi\u015f. Kabileler uzun s\u00fcre y\u00fcr\u00fcd\u00fckten sonra ruhlar\u0131n\u0131n da onlara yeti\u015fmesini, gelmesini beklerlermi\u015f. \u0130skender Sava\u015f\u0131r\u2019a g\u00f6re K\u0131z\u0131lderililer de bu inan\u0131\u015fa, rit\u00fcele sahip. Hatta bu prati\u011fin g\u00fcn\u00fcm\u00fczdeki i\u015faretlerinden biri de uzun yolculuklar yapman\u0131n ki\u015fide yaratt\u0131\u011f\u0131 benzer s\u0131k\u0131nt\u0131lard\u0131r. Bizler de jetlag diyebiliriz ruhumuzu bekleme s\u00fcrecimize, \u00f6yle de\u011fil mi?<\/p>\n<p>Y\u00fcr\u00fcmeyi hikayede anlat\u0131ld\u0131\u011f\u0131 gibi de\u011ferlendirmek y\u00fcr\u00fcmenin yaln\u0131zca k\u0131s\u0131tl\u0131 bir y\u00f6n\u00fcn\u00fc veriyor olabilir. Y\u00fcr\u00fcmenin de \u00e7\u0131k\u0131ld\u0131\u011f\u0131 amaca g\u00f6re pek \u00e7ok \u00e7e\u015fidi vard\u0131r. \u00a0Kitapta Gandhi\u2019nin 1930\u2019larda plan\u0131n\u0131 \u015fekillendirdi\u011fi tuz y\u00fcr\u00fcy\u00fc\u015f\u00fcne ayr\u0131lan b\u00f6l\u00fcm y\u00fcr\u00fcmenin politik anlamlar\u0131n\u0131 i\u015fliyor. Frederic Gros ya\u015flar\u0131 on alt\u0131 ile yetmi\u015f sekiz aras\u0131nda de\u011fi\u015fen militanlar\u0131n y\u00fcr\u00fcy\u00fc\u015f\u00fcnden bahsediyor. Elbette y\u00fcr\u00fcmenin ve yolun bir e\u011fitim arac\u0131 olarak kullan\u0131ld\u0131\u011f\u0131 Aborjinler\u2019de de durum farkl\u0131d\u0131r.\u00a0<em>Walkabout<\/em>\u00a0filmini izleyenleriniz varsa hat\u0131rlayacakt\u0131r. Filmde iki karde\u015f Avustralya\u2019n\u0131n \u00e7\u00f6llerinde mahsur kal\u0131r. Yolda etkileyici konu\u015fmalar yaparak y\u00fcr\u00fcrler. Duraksad\u0131klar\u0131 bir a\u011fac\u0131n alt\u0131nda dinlenirken tepeden bir gen\u00e7 g\u00f6r\u00fcn\u00fcr. Bu gen\u00e7 de ergenlik d\u00f6nemine gelen ve vah\u015fi tabiat ile b\u00fct\u00fcnle\u015fmesi, hayatta kalmay\u0131 \u00f6\u011frenmesi i\u00e7in yolculu\u011fa g\u00f6nderilen bir Aborjindir. \u0130ki karde\u015f onun \u00e7e\u015fitli akrobatik hareketlerle av\u0131n\u0131 nas\u0131l \u00f6ld\u00fcrd\u00fc\u011f\u00fcn\u00fc izler. Karde\u015flerin g\u00f6zleri merakla ve hayretle a\u00e7\u0131l\u0131r g\u00f6rd\u00fckleri olay kar\u015f\u0131s\u0131nda. Birbirlerine yakla\u015f\u0131rlar ve k\u0131sa s\u00fcreli ileti\u015fim s\u0131k\u0131nt\u0131s\u0131ndan sonra iki karde\u015f nihayet su bulmak istediklerini anlat\u0131r yolcu gence. O da topra\u011fa saplad\u0131\u011f\u0131 bir kam\u0131\u015f ile kuruyan su birikintisinden su \u00e7eker, b\u00f6ylelikle iki karde\u015f de su i\u00e7ebilir. Sonras\u0131nda arka arkaya dizilir ve y\u00fcr\u00fcmeye devam ederler. Filmde yak\u0131ndan da g\u00f6rebilece\u011fimiz 50 bin y\u0131ll\u0131k ge\u00e7mi\u015fi olan bu rit\u00fcel on iki ve on \u00fc\u00e7 ya\u015flar\u0131na gelen gen\u00e7lerin hi\u00e7bir yard\u0131m olmadan hayatta kalma s\u0131nav\u0131n\u0131 olu\u015fturur.<\/p>\n<p>Kitab\u0131n bizlere sundu\u011fu y\u00fcr\u00fcme bi\u00e7imlerinin bir k\u0131sm\u0131 \u00f6zg\u00fcrl\u00fck, k\u00f6klerden kopma, yaln\u0131z kalma ve ka\u00e7ma kelimeleriyle ifade edilebilir.\u00a0<em>Ka\u00e7ma Arzusu<\/em>\u00a0b\u00f6l\u00fcm\u00fcnde Rimbaud\u2019nun\u00a0 y\u00fcr\u00fcme tutkusunun kaynaklar\u0131ndan bahsediyor yazar. Rimbaud \u201c\u00f6fke gerekir terk eylemek ve y\u00fcr\u00fcmek i\u00e7in\u201d diyor. Rimbaud\u2019ya g\u00f6re \u00f6fkenin ifadesi y\u00fcr\u00fcmek ayr\u0131lmak anlam\u0131na geliyor. Ayn\u0131 zamanda da geride b\u0131rakmak. Rimbaud neyden ka\u00e7\u0131yordu? Verlaine\u2019n\u0131n deyi\u015fiyle \u201cr\u00fczgar tabanl\u0131 adam\u201dd\u0131 Rimbaud, hayat\u0131 boyunca y\u00fcr\u00fcm\u00fc\u015f ve par\u00e7alam\u0131\u015f botlar\u0131n\u0131.<\/p>\n<p>Peki ya J. J. Rousseau? O ise sadece y\u00fcr\u00fcrken ger\u00e7ek anlamda d\u00fc\u015f\u00fcnebildi\u011fini, akl\u0131n\u0131 toparlayabildi\u011fini, yaratabildi\u011fini ve esin bulabildi\u011fini s\u00f6yl\u00fcyor. \u201cY\u00fcr\u00fcmeden hi\u00e7bir \u015fey yapmam, benim \u00e7al\u0131\u015fma odam k\u0131rlard\u0131r. Masa, ka\u011f\u0131tlar ve kitaplardan olu\u015fan bir manzara beni daralt\u0131r. \u00c7al\u0131\u015fma ara\u00e7 gere\u00e7leri bezginlik verir bana, yaz\u0131 yazmak i\u00e7in masaya oturursam yazacak bir \u015fey bulamam ve bir d\u00fc\u015f\u00fcncem olmas\u0131 gereklili\u011fi beni tamamen d\u00fc\u015f\u00fcncesiz b\u0131rak\u0131r,\u201d diyor Rousseau. Psikanalitik d\u00fc\u015f\u00fcnceye yatk\u0131n pek \u00e7ok ki\u015fi Rousseau\u2019yu bir klozete koymu\u015f ve ba\u015f\u0131na da bir ebeveyn dikmi\u015ftir \u00e7oktan belki de.<\/p>\n<p>Kitab\u0131 tan\u0131(t)maya giri\u015firken pek \u00e7ok noktaya ayak basmaya \u00e7al\u0131\u015ft\u0131k.\u00a0<em>Y\u00fcr\u00fcmenin Felsefesi<\/em>\u00a0kitab\u0131nda ayr\u0131ca etkileyici olan k\u0131s\u0131m ise d\u00fc\u015f\u00fcn\u00fcrlerin hayat\u0131nda y\u00fcr\u00fcmenin \u00f6nemiyle kar\u015f\u0131la\u015fmak. Kitap y\u00fcr\u00fcyen insan\u0131n heyecan\u0131n\u0131 okuyucuya kolayl\u0131kla ge\u00e7irebiliyor. Y\u00fcr\u00fcmeyi ve harekete ge\u00e7meyi \u00f6zendiriyor, tetikliyor.<\/p>\n<p><strong>Dipnotlar<\/strong><\/p>\n<p>[1]http:\/\/www.nbc26.com\/news\/170-mile-wheelchair-journey-to-lambeau-field-is-all-for-charity<\/p>\n<p><em>&#8211; Y\u00fcr\u00fcmenin Felsefesi, Frederic Gros, \u00e7ev. Albina Uluta\u015fl\u0131, Kolektif Kitap, 2017, 192 s.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"<p>\u201cMetafor nedir?\u201d gibi bir soruyla ba\u015flamak y\u00fcr\u00fcmenin a\u011f\u0131rl\u0131\u011f\u0131n\u0131, yo\u011funlu\u011funu ve i\u00e7ine ald\u0131\u011f\u0131 d\u00fc\u015f\u00fcnce bollu\u011funu kavramak i\u00e7in en do\u011fru y\u00f6ntem olacak diye d\u00fc\u015f\u00fcn\u00fcyorum. Y\u00fcr\u00fcmeyi do\u011frudan anlatmaya kalk\u0131\u015ft\u0131\u011f\u0131m\u0131zda \u00e7e\u015fitli zorluklar ya\u015far\u0131z. Hangi y\u00fcr\u00fcmekten bahsediyoruzdur? Yasaklananlar m\u0131? Havan\u0131n g\u00fczel oldu\u011fu ak\u015famlarda \u00e7\u0131k\u0131lanlar m\u0131? Otob\u00fcs\u00fcn ka\u00e7\u0131r\u0131lmas\u0131ndan dolay\u0131 mecbur kal\u0131nan m\u0131? San\u0131yorum ki bu y\u00fczden Frederic Gros kitaba y\u00fcr\u00fcmenin tan\u0131m\u0131yla [&hellip;]<\/p>\n","protected":false},"author":685,"featured_media":13078,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[1128,513],"tags":[237,210,1148],"class_list":["post-13077","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-163-sayi","category-kitapcil","tag-felsefe","tag-kitap","tag-yurumek"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/13077","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\/685"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=13077"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/13077\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/13078"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=13077"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=13077"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=13077"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}