{"id":13446,"date":"2017-06-01T11:15:52","date_gmt":"2017-06-01T08:15:52","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=13446"},"modified":"2018-02-08T17:16:28","modified_gmt":"2018-02-08T14:16:28","slug":"bildigini-sanan","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2017\/06\/01\/bildigini-sanan","title":{"rendered":"Bildi\u011fini sanan"},"content":{"rendered":"

\u00d6<\/span>yle g\u00f6r\u00fcn\u00fcyor ki, \u00e7eli\u015fkilerini \u00e7\u00f6zmek, \u00e7\u00f6zm\u00fc\u015f olma san\u0131s\u0131na ula\u015fmak ya da unutmak i\u00e7in, her bireyin, hatta her toplumun belli bir sa\u00e7mal\u0131k da\u011farc\u0131\u011f\u0131na gereksinimi vard\u0131r: yeti\u015fimlerine, konumlar\u0131na, y\u00f6nelimlerine g\u00f6re, kendilerine en uygun sa\u00e7mal\u0131klar\u0131 se\u00e7erler.\u201d
\n<\/span><\/em>Tahsin Y\u00fccel,\u00a0<\/span>Salakl\u0131k \u00dcst\u00fcne Deneme<\/span><\/em><\/strong><\/p>\n

Flaubert\u2019in\u00a0Yerle\u015fik D\u00fc\u015f\u00fcnceler S\u00f6zl\u00fc\u011f\u00fc<\/em>\u2019n\u00fcn Machiavelli maddesinde, \u201cinsan Machiavelli okumam\u0131\u015f olmal\u0131 ama onu hergelenin teki olarak g\u00f6rmeli\u201d \u00f6\u011f\u00fcd\u00fc yer al\u0131yor. Eserin Frans\u0131zca ad\u0131 \u0130\u015f Bankas\u0131 K\u00fclt\u00fcr Yay\u0131nlar\u0131 taraf\u0131ndan bas\u0131lan \u00e7evirinin \u00f6ns\u00f6z\u00fcnde Sema Rifat\u2019\u0131n belirtti\u011fi gibi \u201c\u015e\u0131k G\u00f6r\u00fc\u015fler Katalo\u011fu\u201d anlam\u0131na da geliyor. Flaubert ya\u015fad\u0131\u011f\u0131 d\u00f6nemin burjuva \u00e7evrelerindeki sohbetlere s\u0131k s\u0131k konu olan baz\u0131 kavram ve isimlerle ilgili genel kabul g\u00f6ren yarg\u0131lar\u0131 \u00f6zetlemi\u015f. Sonra da haz\u0131rlad\u0131\u011f\u0131 derlemeyi bu kinayeli ba\u015fl\u0131kla b\u00f6yle ortamlarda tavr\u0131 ve s\u00f6zleriyle boy g\u00f6sterip, sivrilmek isteyenlerin hizmetine sunmu\u015f.<\/p>\n

Okurken s\u0131k\u00e7a g\u00fcl\u00fcmsetse de 19. y\u00fczy\u0131l romanlar\u0131ndan a\u015fina oldu\u011fumuz salon toplant\u0131lar\u0131ndaki s\u00f6zde entelekt\u00fcel atmosferin, birbirleriyle yar\u0131\u015fan fikirlerin, havada u\u00e7u\u015fan yarg\u0131lar\u0131n Falubert\u2019i nas\u0131l bunaltt\u0131\u011f\u0131n\u0131 hissetmemek elde de\u011fil. \u00d6rne\u011fin, Wagner maddesinde \u201cad\u0131n\u0131 duyunca k\u0131s k\u0131s g\u00fclmeli ve gelece\u011fin m\u00fczi\u011fiyle ilgili \u015fakalar yap\u0131lmal\u0131\u201d diyor. Hayaller konusundaki tavsiyesi ise \u201cbir zamanlar y\u0131\u011f\u0131nla hayale sahipmi\u015f gibi yap\u0131lmal\u0131; sonra onlar\u0131 yitirmi\u015f olmaktan yak\u0131n\u0131lmal\u0131\u201d. Bacadan bahsedildi\u011finde \u201cher zaman t\u00fcter\u201d benzeri bir yarg\u0131n\u0131n kolay kabul g\u00f6rece\u011fini ve \u0131s\u0131nmayla ilgili bir tart\u0131\u015fman\u0131n ba\u015flamas\u0131na vesile olabilece\u011fini s\u00f6yl\u00fcyor. G\u00fcn\u00fcm\u00fczde b\u00f6yle \u201centelekt\u00fcel\u201d salon toplant\u0131lar\u0131 s\u0131k ger\u00e7ekle\u015fmiyor belki. \u201cMaalesef\u201d mi demeli? Yoksa beterini ya\u015f\u0131yor muyuz? B\u00fcy\u00fck kahvalt\u0131larda, partilerde, bir tak\u0131m seminerlerdeki kar\u015f\u0131la\u015fmalarda ortada d\u00f6n\u00fcp duran lak\u0131rd\u0131dan zaman zaman bunald\u0131\u011f\u0131m\u0131z, kendi lak\u0131rd\u0131m\u0131zla ba\u015fkalar\u0131n\u0131 bunaltt\u0131\u011f\u0131m\u0131z oluyordur.<\/p>\n

G\u00fcn\u00fcm\u00fcz\u00fcn \u201c\u015f\u0131k g\u00f6r\u00fc\u015fler\u201di salon toplant\u0131lar\u0131 yerine televizyonlardan do\u011fup, gazete k\u00f6\u015felerinden, dergilerden \u00e7a\u011flay\u0131p, internet sayesinde dalga dalga topluma n\u00fcfuz ederek geliyor \u00fczerimize. Politikac\u0131lar\u0131n ve pek \u00e7ok konuda uzman olduklar\u0131 varsay\u0131lan gazetecilerin konuk olduklar\u0131 televizyon programlar\u0131nda ilgin\u00e7lik pe\u015finde ko\u015farken g\u00fcndeme getirdikleri alelade tespitler, baya\u011f\u0131 analizler, do\u011fru d\u00fczg\u00fcn anla\u015f\u0131lmam\u0131\u015f, dayand\u0131r\u0131ld\u0131klar\u0131 kan\u0131tlar incelenmemi\u015f, muhakeme edilmemi\u015f halde \u00f6n\u00fcme boca edilerek tart\u0131\u015fmaya a\u00e7\u0131ld\u0131\u011f\u0131nda benim de nefes almakta k\u0131sa s\u00fcreli g\u00fc\u00e7l\u00fckler ya\u015fad\u0131\u011f\u0131m oluyor. Neyse ki \u00e7ok al\u0131\u015ft\u0131m. Toparlan\u0131p s\u00fck\u00fbneti elden b\u0131rakmamaya \u00e7al\u0131\u015farak kar\u015f\u0131mdakilere, onlar\u0131n da tahamm\u00fcl edebilecekleri d\u00fczeyde bir kar\u015f\u0131l\u0131k vermem eskisi kadar vakit alm\u0131yor.<\/p>\n

Kimsenin a\u011fz\u0131 b\u00fcz\u00fclecek torba de\u011fil elbet. \u00c7a\u011f\u0131m\u0131z, \u201cileti\u015fim \u00e7a\u011f\u0131\u201d. \u201cBilgi \u00e7a\u011f\u0131\u201d say\u0131lmasa bile \u201cbilgiyle dikkat \u00e7ekme \u00e7a\u011f\u0131\u201d en az\u0131ndan. Bilginin itibar\u0131 ise \u015faibeli. Reklam d\u00fcnyas\u0131n\u0131n da sad\u0131k bir hizmetk\u00e2r\u0131 olmas\u0131 nedeniyle her \u015feyin de\u011ferinin g\u00f6rd\u00fc\u011f\u00fc ilgiye g\u00f6re \u00f6l\u00e7\u00fcld\u00fc\u011f\u00fc televizyon gibi bir ortamda yanl\u0131\u015f da olsa sansasyonel bilgiye \u00f6zel olarak bir yer ayr\u0131ld\u0131\u011f\u0131 belli. Fakat benzer endi\u015felerden kendisini nispeten uzak tutabilmesini bekleyebilece\u011fimiz gazeteler, dergiler, sanal mecralar ve sosyal medya yoluyla da h\u0131zla yay\u0131lan safsatan\u0131n \u00f6n\u00fcn\u00fc alabilmenin, yanl\u0131\u015f\u0131 d\u00fczeltmenin \u00e7ok zor oldu\u011fuysa ba\u015fka bir ger\u00e7ek.<\/p>\n

Yeri geldik\u00e7e, sosyal medyan\u0131n diliyle ifade edecek olursak \u201c#herg\u00fcnbiryenibilgi\u201d \u00f6\u011freniyoruz ve her seferinde bir ya\u015f\u0131m\u0131za daha giriyoruz. Sav\u0131n ne ifade etti\u011finden ba\u011f\u0131ms\u0131z olarak, sahibinin mensubiyeti dikkate al\u0131narak, toplum her seferinde ikiye veya \u00fc\u00e7e b\u00f6l\u00fcn\u00fcyor. Gazeteciler, akademisyenler, yazarlar bu safla\u015fmada benimseyecekleri pozisyona g\u00f6re yeni gerek\u00e7eler ve a\u00e7\u0131klamalar \u00fcretme tela\u015f\u0131na d\u00fc\u015f\u00fcyorlar. T\u00fcm bu \u00e7abalar\u0131n, iti\u015f kak\u0131\u015f\u0131n sonuncunda ortaya \u00e7\u0131kan, eksik ve kusurlu bilgiyle donanm\u0131\u015f fakat her \u015feye ra\u011fmen bildi\u011finden \u015f\u00fcphesi olmayan yeni bir yurtta\u015f tipi: \u201cbildi\u011fini sanan\u201d. Bir \u00e7e\u015fit \u201cahmak\u201d. Robert Musil\u2019in \u201cahmakl\u0131\u011f\u0131n kullanmay\u0131 beceremeyece\u011fi bir tek \u00f6nemli d\u00fc\u015f\u00fcnce bile yoktur, son derece hareketlidir ve o hakikatin b\u00fct\u00fcn k\u0131l\u0131klar\u0131na girebilir. Hakikatin ise tek bir k\u0131l\u0131\u011f\u0131, tek bir yolu vard\u0131r ve her zaman dezavantajl\u0131 durumdad\u0131r\u201d, tespitine denk gelmem s\u00fcr\u00fckledi beni bu d\u00fc\u015f\u00fcncelere. Musil\u2019in bir konferans i\u00e7in haz\u0131rlad\u0131\u011f\u0131 ince elenip s\u0131k dokunmu\u015f \u201cAhmakl\u0131k \u00dczerine\u201d ba\u015fl\u0131kl\u0131 metni Viyana, 1937 tarihli. Avrupa ba\u015fta olmak \u00fczere t\u00fcm d\u00fcnyada fanatizmin ve ba\u011fnazl\u0131\u011f\u0131n y\u00fckseldi\u011fi bir iklimde, Nazizm\u2019in kontrol\u00fc iyiden iyiye ele ge\u00e7irdi\u011fi Almanya\u2019n\u0131n hemen yak\u0131n\u0131nda ortaya \u00e7\u0131km\u0131\u015f olmas\u0131 yaln\u0131zca bir tesad\u00fcf belki.<\/p>\n

Hep ba\u015fkalar\u0131nda yakalad\u0131\u011f\u0131m\u0131z insan\u0131n bu halini kendimize pek s\u0131k yak\u0131\u015ft\u0131rm\u0131yoruz. Yak\u0131\u015ft\u0131ramad\u0131\u011f\u0131m\u0131zdan olsa gerek, ba\u015f\u0131m\u0131za geldi\u011finde veya i\u00e7ine d\u00fc\u015ft\u00fc\u011f\u00fcm\u00fczde de fark\u0131na varam\u0131yoruz i\u015f i\u015ften ge\u00e7ene kadar. Mant\u0131\u011f\u0131n devre d\u0131\u015f\u0131 kald\u0131\u011f\u0131 durumlar bireysel olarak ya\u015fand\u0131\u011f\u0131nda bir yere kadar anla\u015f\u0131labilir ve ho\u015f g\u00f6r\u00fclebilir bile belki. Toplumsalla\u015f\u0131p cinnete d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcnde ise t\u00fcm insanl\u0131\u011f\u0131 utand\u0131racak sonu\u00e7lara yol a\u00e7abiliyor; tarihte \u00f6rnekleri az de\u011fil.<\/p>\n

Ahmakl\u0131\u011f\u0131m\u0131z\u0131n fark\u0131na varabilir, onu \u00f6l\u00e7ebilir miyiz ger\u00e7ekten? Bilge Erasmus be\u015f as\u0131r evvel yak\u0131n dostu Thomas Morus\u2019a ithaf ve emanet etti\u011fi\u00a0Delili\u011fe \u00d6vg\u00fc<\/em>\u2019de insanl\u0131\u011f\u0131 uyarmaya \u00e7al\u0131\u015fm\u0131yor muydu? Hani ahmakl\u0131k bir Tanr\u0131\u00e7a olarak k\u00fcrs\u00fcye \u00e7\u0131k\u0131p insanl\u0131\u011f\u0131 pe\u015finden nas\u0131l s\u00fcr\u00fckledi\u011fine dair kendisini \u00f6ven uzun bir s\u00f6ylev veriyordu. Halbuki ondan sonra daha ne \u00e7\u0131lg\u0131nl\u0131klar ya\u015fad\u0131 d\u00fcnya. Bug\u00fcnk\u00fc duruma bak\u0131nca, engel olamad\u0131\u011f\u0131m\u0131z s\u00fcrece kalan\u0131n\u0131 da soyumuz t\u00fckenene kadar ya\u015famaya devam edece\u011fiz gibi g\u00f6r\u00fcn\u00fcyor. Ahmakl\u0131\u011f\u0131n \u00e7uvald\u0131z\u0131 kendine bat\u0131rmas\u0131n\u0131 seyrederken i\u011fnenin de yumu\u015fak yerlerine de\u011fmesini g\u00f6ze alabiliyorsa, Delili\u011fe \u00d6vg\u00fc\u2019y\u00fc ve Erasmus\u2019un sa\u011fduyusunu yan\u0131ndan ay\u0131rmamaya gayret etmeli, ahmakl\u0131\u011fa kar\u015f\u0131 tetikte olmay\u0131 ihmal etmemeli insan. Yoksa m\u00fckemmelli\u011finden memnuniyet duydu\u011fu her an ahmakl\u0131\u011f\u0131n da hemen yan\u0131 ba\u015f\u0131nda dizginleri eline almak i\u00e7in f\u0131rsat kollad\u0131\u011f\u0131n\u0131 unutmas\u0131 i\u015ften de\u011fil.<\/p>\n","protected":false},"excerpt":{"rendered":"

\u00d6yle g\u00f6r\u00fcn\u00fcyor ki, \u00e7eli\u015fkilerini \u00e7\u00f6zmek, \u00e7\u00f6zm\u00fc\u015f olma san\u0131s\u0131na ula\u015fmak ya da unutmak i\u00e7in, her bireyin, hatta her toplumun belli bir sa\u00e7mal\u0131k da\u011farc\u0131\u011f\u0131na gereksinimi vard\u0131r: yeti\u015fimlerine, konumlar\u0131na, y\u00f6nelimlerine g\u00f6re, kendilerine en uygun sa\u00e7mal\u0131klar\u0131 se\u00e7erler.\u201d Tahsin Y\u00fccel,\u00a0Salakl\u0131k \u00dcst\u00fcne Deneme Flaubert\u2019in\u00a0Yerle\u015fik D\u00fc\u015f\u00fcnceler S\u00f6zl\u00fc\u011f\u00fc\u2019n\u00fcn Machiavelli maddesinde, \u201cinsan Machiavelli okumam\u0131\u015f olmal\u0131 ama onu hergelenin teki olarak g\u00f6rmeli\u201d \u00f6\u011f\u00fcd\u00fc yer al\u0131yor. […]<\/p>\n","protected":false},"author":74,"featured_media":13447,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[721,515],"tags":[1487,1152,898],"class_list":["post-13446","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-160-sayi","category-nautilus","tag-bilgi","tag-bilmek","tag-hakikat"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t