{"id":14557,"date":"2016-10-01T15:00:39","date_gmt":"2016-10-01T12:00:39","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=14557"},"modified":"2017-12-18T15:52:22","modified_gmt":"2017-12-18T12:52:22","slug":"eski-cinin-36-strategeminin-oykusu-cinde-ve-hiristiyan-batida-hile-kavrami","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2016\/10\/01\/eski-cinin-36-strategeminin-oykusu-cinde-ve-hiristiyan-batida-hile-kavrami","title":{"rendered":"Eski \u00c7in\u2019in 36 strategeminin \u00f6yk\u00fcs\u00fc: \u00c7in\u2019de ve H\u0131ristiyan Bat\u0131\u2019da \u2018hile\u2019 kavram\u0131"},"content":{"rendered":"

Yin-Yang birlikteli\u011finden hilenin bir temel onaylan\u0131\u015f\u0131 \u00e7\u0131kar ki, bu onun sonu\u00e7ta bilgelik ve ak\u0131ll\u0131l\u0131\u011f\u0131n b\u00fct\u00fcnleyici bir yap\u0131ta\u015f\u0131 olarak g\u00f6r\u00fclmesini getirir. \u201cHile\u201dnin Arap\u00e7adaki anlamlar\u0131ndan birisi \u201c\u00e7are\u201ddir. Ayr\u0131ca Bat\u0131\u2019da yayg\u0131n oldu\u011fu \u015fekliyle, \u201cH\u0131ristiyanl\u0131\u011f\u0131n Tanr\u0131s\u0131\u201dn\u0131n her t\u00fcrl\u00fc hileden ar\u0131nd\u0131r\u0131lm\u0131\u015f g\u00f6r\u00fcnt\u00fcs\u00fc, acaba bir -hile kokan- fiksiyon (ger\u00e7ekte olmad\u0131\u011f\u0131 ya da olup olmad\u0131\u011f\u0131 bilinmedi\u011fi halde varm\u0131\u015f gibi d\u00fc\u015f\u00fcn\u00fclen \u015fey, yap\u0131nt\u0131) olmas\u0131n?
\n<\/em>Harro von Senger
\n<\/strong>Sinoloji profes\u00f6r\u00fc<\/p>\n

Sunu\u015f<\/strong><\/p>\n

Okuyaca\u011f\u0131n\u0131z metin, \u0130svi\u00e7reli sinolog Harro von Senger\u2019in T\u00fcrk\u00e7ede \u00fc\u00e7 cilt halinde yay\u0131mlanm\u0131\u015f \u201cSava\u015f Hileleri \/ Strategemler\u201d adl\u0131 kitab\u0131n\u0131n (Anahtar Kitaplar Yay\u0131nevi, \u00c7eviren: Mekin \u00d6zbalta, \u0130stanbul, 1996) birinci ve ikinci ciltlerine yazd\u0131\u011f\u0131 geni\u015f \u00f6ns\u00f6zlerden derlenmi\u015ftir. \u00d6zellikle eski \u00c7in\u2019in 36 strategeminin \u00f6yk\u00fcs\u00fcn\u00fc ve i\u00e7eri\u011fini yans\u0131tan b\u00f6l\u00fcmle, Senger\u2019in \u201chile\u201d kavram\u0131n\u0131n \u00c7in\u2019de ve H\u0131ristiyan Bat\u0131\u2019daki farkl\u0131 kavran\u0131\u015f\u0131n\u0131 analiz etti\u011fi b\u00f6l\u00fcmleri okurlar\u0131m\u0131za aktarmay\u0131 istedik.<\/p>\n

1944 do\u011fumlu Harro von Senger, 1989\u2019dan beri Freiburg \u00dcniversitesi\u2019nde sinoloji profes\u00f6r\u00fc olarak g\u00f6rev yap\u0131yor. \u00d6nceleri Tayvan\u2019da ve Japonya\u2019da \u00f6\u011frenim g\u00f6ren Senger, 1975-1977 aras\u0131nda Pekin \u00dcniversitesi\u2019nde tarih, felsefe, \u00c7in dili ve edebiyat\u0131, \u00c7in tarihi ve \u00c7in felsefesi \u00fczerine \u00e7al\u0131\u015fm\u0131\u015f. En \u00fcnl\u00fc eseri s\u00f6z\u00fcn\u00fc etti\u011fimiz \u201cStrategemler\u201d kitab\u0131 olmak \u00fczere 10\u2019dan fazla kitab\u0131 ve \u00e7ok say\u0131da makalesi bulunuyor.<\/p><\/blockquote>\n

\u00c7\u0130N\u2019\u0130N 36 STRATEGEM\u0130 (SAVA\u015e H\u0130LES\u0130)<\/strong><\/p>\n

36 sava\u015f hilesine ilk kez Nan Qi Shu<\/em>\u2019da (G\u00fcney Qi Hanedan\u0131 Tarihi) at\u0131fta bulunulur. G\u00fcney Qi Hanedan\u0131 479-502 y\u0131llar\u0131 aras\u0131nda h\u00fck\u00fcm s\u00fcrm\u00fc\u015ft\u00fcr. G\u00fcney Qi Hanedan\u0131 Tarihi 489-537 y\u0131llar\u0131 aras\u0131nda ya\u015fayan Xiao Zixian taraf\u0131ndan yaz\u0131lm\u0131\u015ft\u0131r. Bu kronik, devlet memuru ve politikac\u0131 Wang Jingze\u2019nin ya\u015fam \u00f6yk\u00fcs\u00fcne de yer verir. Wang Jingze, Zixian\u2019m yazd\u0131\u011f\u0131na g\u00f6re, bir keresinde \u201csayg\u0131de\u011fer Bay Tan\u2019\u0131n 36 sava\u015f hilesi\u201dnden (sanshiliu ce) s\u00f6z etmi\u015ftir.<\/p>\n

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M\u00d6 436\u2019da \u00f6len \u00fcnl\u00fc \u00c7inli general Tan Daoji.<\/figcaption><\/figure>\n

Bu Bay Tan\u2019dan kastedilen, M\u00d6 436\u2019da \u00f6len \u00fcnl\u00fc general Tan Daoji\u2019dir. Tan Daoji, G\u00fcney Song Hanedan\u0131\u2019n\u0131n hizmetinde bulunmu\u015ftur. \u201cTan Daoji\u2019nin Ya\u015fam \u00d6yk\u00fcs\u00fc\u201d, Nan Shi\u2019nin \u201cG\u00fcney Hanedanlar\u0131 Tarihi\u201dnin 15. cildinde de yer al\u0131r. Burada \u015fu episod aktar\u0131lmaktad\u0131r:<\/p>\n

\u201cSefere \u00e7\u0131kan birliklerin komutan\u0131 olarak Tan Daoji, birliklerini kuzeye do\u011fru y\u00fcr\u00fct\u00fcr ve Ji \u0131rma\u011f\u0131 (Sar\u0131 Irmak) k\u0131y\u0131s\u0131nda sava\u015fa tutu\u015fur; Wei devletinin \u00f6nemli bir k\u0131sm\u0131n\u0131 fetheder ve Huatai\u2019yi al\u0131r. Wei\u2019nin birliklerine kar\u015f\u0131 30\u2019dan fazla meydan sava\u015f\u0131 yapar ve \u00e7o\u011funu kazan\u0131r. Bir keresinde ordusu Licheng\u2019e vard\u0131\u011f\u0131nda, ordunun ikmal olanaklar\u0131 kesilmi\u015fti ve o da bu nedenle geri d\u00f6nmek istedi. D\u00fc\u015fman, Tan\u2019\u0131n ordusundan ka\u00e7anlardan, Song devletinin ordusunun erzak k\u0131tl\u0131\u011f\u0131 \u00e7ekti\u011fini, bu y\u00fczden huzursuzland\u0131\u011f\u0131n\u0131 ye sava\u015f moralinin iyice d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc \u00f6\u011frendi. Tan Daoji askerlerini gece yar\u0131s\u0131 \u0131rma\u011f\u0131n kumsal\u0131na do\u011fru harekete ge\u00e7irdi\u011finde, baz\u0131 askerler ba\u011f\u0131r\u0131p \u00e7a\u011f\u0131rmaya ba\u015flad\u0131lar ve geri kalan pek az miktardaki erzak\u0131 ya\u011fmalad\u0131lar. Durumu \u00f6\u011frenen Wei\u2019nin birlikleri, \u015fafak s\u00f6kerken, Tan Daoji\u2019nin ordusunun h\u00e2l\u00e2 yeterli pirin\u00e7 stokuna sahip oldu\u011funu sand\u0131 ve kumsala do\u011fru geri \u00e7ekilen Tan\u2019\u0131n birliklerini izlemekten vazge\u00e7ti. \u00dcstelik Tan\u2019\u0131n ordusundan ka\u00e7anlar\u0131 yalanc\u0131l\u0131kla su\u00e7lad\u0131lar ve kafalar\u0131n\u0131 u\u00e7urdular. D\u00fc\u015fman\u0131 defalarca yenmi\u015f ve adamak\u0131ll\u0131 benzetmi\u015f olan Tan Daoji\u2019nin birlikleri aras\u0131nda, ne var ki erzak k\u0131tl\u0131\u011f\u0131ndan dolay\u0131 bir panik ba\u015f g\u00f6sterdi. Tan Daoji askerlerine silahlar\u0131 b\u0131rakmalar\u0131n\u0131 emretti. Bir sava\u015f arabas\u0131na bindi, yava\u015f ve sakin kararg\u00e2h \u00e7evresinde gezinir gibi dola\u015fmaya ba\u015flad\u0131. Wei\u2019nin ordular\u0131 bu durumu g\u00f6r\u00fcnce, bir tuzak sanarak korktular, Tan\u2019\u0131n birliklerine daha fazla yana\u015fmad\u0131lar ve geri \u00e7ekildiler. Tan Daoji Sar\u0131 Irmak\u2019\u0131n g\u00fcney kesimini fethedememesine ra\u011fmen, tek bir kay\u0131p bile vermemi\u015f bir orduyla geri d\u00f6nd\u00fc. Onun kahramanl\u0131\u011f\u0131 ve \u00fcn\u00fc her yere yay\u0131ld\u0131, Wei devleti ondan hep korktu.\u201d<\/p>\n

Bu k\u0131ssa, Tan Daoji\u2019nin ordusunu yok olmaktan kurtaracak \u00e7e\u015fitli sava\u015f hilelerini bildi\u011fini g\u00f6steriyor. Fakat onun ger\u00e7ekten de 36 sava\u015f hilesini i\u00e7eren bir katalog d\u00fczenlemi\u015f olup olmad\u0131\u011f\u0131 hakk\u0131nda, 1500 y\u0131l \u00f6nce yaz\u0131lm\u0131\u015f olan \u201cG\u00fcney Qi Hanedan\u0131 Tarihi\u201dnde de, \u201cG\u00fcney Hanedanlar\u0131 Tarihi\u201dnde de hi\u00e7bir bilgi verilmemektedir. Ayr\u0131ca bu tarih kitaplar\u0131nda tam tam\u0131na 36 sava\u015f hilesi kastedilmi\u015f olmayabilir. \u00c7\u00fcnk\u00fc \u00c7inliler \u00e7ok eskiden beri say\u0131sal ifadelere, deyi\u015flere d\u00fc\u015fk\u00fcnd\u00fcrler. \u00d6yle ki 36 say\u0131s\u0131 burada hi\u00e7 de ger\u00e7ek anlam\u0131yla kullan\u0131lm\u0131\u015f olmayabilir. Wang Jingze \u201c36\u201d ile belki de sadece \u201c\u00e7ok say\u0131da\u201d demek istemi\u015f olabilir. \u0130lgin\u00e7tir ki, Frans\u0131zlar da g\u00fcnl\u00fck konu\u015fma dilinde \u201ctrente-six\u201d (otuzalt\u0131) deyiverirler ve bu deyimi belirsiz bir b\u00fcy\u00fck say\u0131y\u0131 ifade etmek i\u00e7in kullan\u0131rlar.<\/p>\n

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Yin-Yang toplar\u0131. Yin ile Yang: evrendeki kar\u015f\u0131t kutuplar\u0131 ve bu kutuplar\u0131n birbiriyle olabilecek her t\u00fcrl\u00fc ili\u015fkisini ortaya koyan felsefi \u00f6\u011freti.<\/figcaption><\/figure>\n

\u201c36\u201d say\u0131s\u0131, \u201c36 strategem\u201d s\u00f6zc\u00fc\u011f\u00fc ile ba\u011f\u0131nt\u0131l\u0131 olarak, \u00c7inlilerin ku\u015faktan ku\u015fa\u011fa aktar\u0131lan en eski metinlerinde, yani I Ging <\/em>(Jiging<\/em>) adl\u0131 ve \u201cD\u00f6n\u00fc\u015f\u00fcmler Kitab\u0131\u201d olarak \u00e7evrilebilecek metinlerde yer al\u0131r. Bu kitap, M\u00d6 10. ve 8. y\u00fczy\u0131llar aras\u0131nda esas \u015feklini alm\u0131\u015f olan bir kehanet kitab\u0131d\u0131r. \u00c7in Eski\u00e7a\u011f\u0131\u2019n\u0131n en \u00fcnl\u00fc eserlerinden biri olan \u201cD\u00f6n\u00fc\u015f\u00fcmler Kitab\u0131\u201d, yine en eski yorumuna g\u00f6re (M\u00d6 1. y\u00fczy\u0131l ortalar\u0131), Yin<\/strong> ve Yang<\/strong> adl\u0131 iki farkl\u0131 ve kar\u015f\u0131t g\u00fc\u00e7 aras\u0131ndaki ikili\u011fe dayan\u0131r. Yang, bir \u015feyin, \u00f6rne\u011fin bir tepenin g\u00fcne\u015f g\u00f6ren y\u00fcz\u00fcn\u00fc, Yin ise g\u00f6lgede kalan y\u00fcz\u00fcn\u00fc temsil eder. B\u00f6ylece Yin, <\/em>ayn\u0131 zamanda \u201chile\u201dyi de temsil etmi\u015f oluyor. \u201cD\u00f6n\u00fc\u015f\u00fcmler Kitab\u0131\u201dna g\u00f6re, Yin\u2019in 6 karakteristi\u011fi vard\u0131r. 36 say\u0131s\u0131, Yin\u2019i olu\u015fturan elemanlar\u0131n karesini (6×6=36) ve b\u00f6ylece t\u00fcm hilelerin toplam\u0131n\u0131 temsil eder.<\/p>\n

Ne var ki 36 strategemin t\u00fcm\u00fcn\u00fc i\u00e7eren bir katalog, \u201cD\u00f6n\u00fc\u015f\u00fcmler Kitab\u0131\u201dnda yoktur; fakat burada belli ba\u015fl\u0131lar\u0131na yer verilmi\u015ftir. 36 strategemi i\u00e7eren ilk katalog, \u201cG\u00fcney Hanedanlar\u0131 Tarihi\u201d veya 24 \u00c7in hanedan\u0131n\u0131n tarihini anlatan di\u011fer tarih kitaplar\u0131nda da yoktur. Yak\u0131n zamana kadar, 36 strategemin ilk kez, 1674 y\u0131l\u0131nda d\u00fczenlenmi\u015f olan \u201cHongmen S\u0131rlar Kitab\u0131\u201dnda \u201cHongmen Zhexue\u201d (Hongmen Felsefesi) ad\u0131 alt\u0131nda bir liste halinde bir araya getirilmi\u015f oldu\u011fu san\u0131l\u0131yordu. Hongmen S\u0131rlar Kitab\u0131, Man\u00e7urya as\u0131ll\u0131 yabanc\u0131 Qing hanedan\u0131n\u0131n (1644-1911) egemenli\u011fine son vermeyi ve yerli Ming hanedan\u0131n\u0131 (1368-1644) yeniden iktidara getirmeyi ama\u00e7lar. Hogmen S\u0131rlar Kitab\u0131\u2019nda toplanm\u0131\u015f olan ve 36 strategemi i\u00e7eren katalog, bug\u00fcn de 36 strategemin mevcut versiyonlar\u0131 \u00e7er\u00e7evesinde temel kabul edilir. Ne var ki 1941\u2019de \u00e7ok daha eski bir kaynak ke\u015ffedilmi\u015ftir. 36 strategem \u00fczerine bu metin, Ming \u00e7a\u011f\u0131n\u0131n sonlar\u0131nda (1368-1644) yaz\u0131lm\u0131\u015ft\u0131r.<\/p>\n

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\u00c7incede bilinen en eski askerlik kuram\u0131 metni olan \u201cSava\u015f Sanat\u0131\u201dn\u0131n yazar\u0131 \u00c7inli general Sun Tzu (Sun Wu, Sun Zi diye de ge\u00e7er) (M\u00d6 500\u2019lerde ya\u015fad\u0131\u011f\u0131 biliniyor).<\/figcaption><\/figure>\n

Y<\/strong>\u00fczy\u0131llar\u0131n kristalizasyonu<\/strong><\/p>\n

Burada \u201cstrategem\u201d olarak \u00e7evirdi\u011fim \u00c7ince ji<\/strong> s\u00f6zc\u00fc\u011f\u00fc, \u00c7incede en eski askerlik kuram\u0131 metninde, Sun Wu\u2019nun (Sun Zi\/Sun Tzu) sava\u015f sanat\u0131 \u00fczerine bir incelemesinde ge\u00e7er. (Bkz. Sun Tzu, Sava<\/em>\u015f Sanat\u0131<\/em>, \u00e7ev.: Sibel \u00d6zbudun – Zeynep Araman, Anahtar Kitaplar, \u0130stanbul 1992.) Sun Wu, Konf\u00fc\u00e7y\u00fcs\u2019\u00fcn (M\u00d6 551-479) \u00e7a\u011fda\u015f\u0131d\u0131r. S\u00f6zc\u00fck, sava\u015f sanat\u0131 \u00fczerine bu incelemenin ilk b\u00f6l\u00fcm\u00fcn\u00fcn ba\u015fl\u0131\u011f\u0131nda yer almaktad\u0131r. Bu b\u00f6l\u00fcmde sava\u015f sanat\u0131, yan\u0131ltma, aldatma sanat\u0131 olarak tan\u0131mlan\u0131r. \u0130ngiliz sinolo\u011fu Lionel Giles\u2019\u0131n ba\u015fl\u0131\u011f\u0131n\u0131 \u201cAttack by Stratagem\u201d (Strategem Yoluyla Sald\u0131n) olarak \u00e7evirdi\u011fi \u00fc\u00e7\u00fcnc\u00fc b\u00f6l\u00fcmde, ji<\/strong>, \u201cd\u00fc\u015fman ordusunu silah kullanmaks\u0131z\u0131n zorda b\u0131rakmak i\u00e7in en iyi yol\u201d olarak tan\u0131mlanmaktad\u0131r.<\/p>\n

Sun Zi i\u00e7in d\u00fc\u015fman kar\u015f\u0131s\u0131nda askeri yoldan elde edilen zafer, sava\u015f sanat\u0131 a\u00e7\u0131s\u0131ndan yap\u0131lan de\u011ferlendirmede ancak \u00fc\u00e7\u00fcnc\u00fc s\u0131rada yer al\u0131r. O, ikinci s\u0131raya diplomatik ara\u00e7lara ba\u015fvurularak kazan\u0131lan zaferi koyar. Fakat ilk s\u0131ray\u0131 strategem yoluyla kazan\u0131lan zafer al\u0131r. Sun\u2019un sava\u015f hilesini do\u011frudan bir strateji arac\u0131 olarak en \u00fcst s\u0131raya y\u00fckseltmesini, Albert A. Stahel, \u201cClausewitz ve Sun Tzu: \u0130ki Stratejist\u201d adl\u0131 kitab\u0131nda de\u011ferlendirmi\u015ftir.<\/p>\n

Li Shijun\u2019un Sun Zi Bingfa yu Qiye Guanli <\/em>(Sun Zi\u2019nin sava\u015f Sanat\u0131 ve Uygulamas\u0131) adl\u0131 kitab\u0131yla (Nanning 1984) yeniden g\u00fcncelle\u015fen Sun Zi\u2019nin kitab\u0131, Sheke Xln Shumu <\/em>(Yeni Bilimsel Kitaplar Katalo\u011fu) dizisinde yer alm\u0131\u015ft\u0131r (30 A\u011fustos 1985) ve \u00c7in k\u00fclt\u00fcr\u00fcn\u00fc temsil eden ilk 20 kitap aras\u0131na konulmu\u015ftur. Bu kitaplar aras\u0131nda \u0130sa \u00f6ncesine ait Han <\/em>Fei Zi <\/em>ve Suma Qian\u2019\u0131n \u201cTarihsel G\u00f6stergeler\u201dinden 18. y\u00fczy\u0131la ait bir roman \u201cK\u0131z\u0131l Odan\u0131n R\u00fcyas\u0131\u201d yer almaktad\u0131r. G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere, strategemler \u00c7in\u2019de en eski zamanlardan beri \u00f6nemli rol oynamaktad\u0131rlar. Y\u00fczy\u0131llar boyunca, t\u00fcm tarzlar\u0131yla her bir strategem i\u00e7in idyomatik terimler, metaforik konu\u015fma bi\u00e7imleri olmu\u015ftur. Bu metaforik bi\u00e7imler halk diline yerle\u015fmi\u015f ve giderek sava\u015f kuram\u0131, felsefe, tarih ve edebiyat eserlerine girmi\u015ftir. Strategem metaforlar\u0131 aras\u0131nda, 2000 y\u0131l geride kalm\u0131\u015f bir tarihsel olayla ilgili oldu\u011fu kadar halk \u00f6yk\u00fcleriyle de ilgili olan konu\u015fma bi\u00e7imleri bulunur. Bunlar belli bir strategemin de\u011fi\u015fmeyen en \u00f6nemli ad\u0131mlar\u0131 say\u0131l\u0131rlar. Dilbilimsel a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda, 36 strategemin katalo\u011funu \u00e7\u0131karmak i\u00e7in 36 konu\u015fma bi\u00e7iminin bir listesini \u00e7\u0131karmak gereklidir.<\/p>\n

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Sun Tzu\u2019ya g\u00f6re, askeri yoldan elde edilen zafer sava\u015f sanat\u0131 a\u00e7\u0131s\u0131ndan en alt s\u0131radad\u0131r. Esas sanat, sava\u015fmadan kazanmaktad\u0131r.<\/figcaption><\/figure>\n

36 strategemin tam katalo\u011fu, 139 \u00c7in ideogras\u0131ndan daha fazla olu\u015fmaz. 138\u2019i 36\u2019ya b\u00f6ld\u00fc\u011f\u00fcm\u00fczde 4 kal\u0131r ki, bu, her strategem i\u00e7in 8 ideogram eder. B\u00f6ylece her bir strategem i\u00e7in ba\u015fvurulan dilsel k\u0131l\u0131k kesinlikle hesaplanabilir. Ne var ki bu dilsel cimrilik, \u00e7ok y\u00f6nl\u00fc yorumlar yapmaya ve a\u00e7\u0131klamalara fazla izin vermez. \u00c7\u00fcnk\u00fc \u00c7inlilere g\u00f6re, her strategem, tek bir strategem metaforu i\u00e7inde, hi\u00e7bir a\u00e7\u0131klama ve \u00f6rne\u011fe ba\u015fvurulmaks\u0131z\u0131n noktas\u0131 noktas\u0131na ifade edilmelidir.<\/p>\n

Yak\u0131n zamanlara kadar, 36 strategemi i\u00e7eren katalog, \u00c7in\u2019de bir gizli bilgi olarak kalm\u0131\u015ft\u0131r. Fakat bu durum, \u00c7inlilerin 36 strategem katalo\u011fu i\u00e7indeki her bir strategemi k\u00fc\u00e7\u00fck ya\u015flardan beri \u00e7ok say\u0131daki konu\u015fma bi\u00e7imleri i\u00e7inde benimsemelerini \u00f6nleyememi\u015ftir. Strategemlerin b\u00fcy\u00fck pop\u00fclaritesi, her \u015feyden \u00f6nce \u00c7in halk edebiyat\u0131ndan kaynaklan\u0131r. Hemen her \u00c7inlinin ilgi g\u00f6sterdi\u011fi klasik \u00f6yk\u00fcler, \u00e7o\u011funlukla strategem \u00f6yk\u00fcleridir. Bunlar\u0131n en \u00fcnl\u00fcs\u00fc San Guo Yanyi <\/em>(\u00dc\u00e7 Krall\u0131\u011f\u0131n \u00d6yk\u00fcs\u00fc) adl\u0131 tarihsel romand\u0131r. \u00d6b\u00fcr yandan g\u00fcn\u00fcm\u00fcz \u00c7in\u2019inde bas\u0131n-yay\u0131n kurumlar\u0131 da strategemleri unutulmaya terk etmemek konusunda olduk\u00e7a duyarl\u0131 davranmaktad\u0131r. Strategemler i\u00e7 politika r\u00f6portajlar\u0131nda ve konu\u015fmalar\u0131nda halk\u0131 rahats\u0131z eden durumlar i\u00e7in i\u015flevsel \u00f6rnekler olarak verildi\u011fi gibi, \u00c7in\u2019in uygun bulmad\u0131\u011f\u0131 d\u0131\u015f politika olaylar\u0131n\u0131n analizinde de kullan\u0131lmaktad\u0131r. 36 strategemin pop\u00fclerle\u015ftirilmesinde karikat\u00fcr yoluyla \u00f6yk\u00fcle\u015ftirme y\u00f6ntemine de ba\u015fvurulmaktad\u0131r. Jilin eyaletinde 1.140.930 adet bas\u0131lan bir karikat\u00fcr kitab\u0131, \u201c36 Strategem\u201d ba\u015fl\u0131\u011f\u0131yla yay\u0131mlanm\u0131\u015ft\u0131r. 1982\u2019de Guangxi\u2019de 400.000 adet bas\u0131lan 12 b\u00f6l\u00fcml\u00fck karikat\u00fcr kitab\u0131n\u0131n ad\u0131 \u201c36 Strategeme G\u00f6re Sava\u015f Sanat\u0131 Koleksiyonu\u201ddur. Bug\u00fcn \u00c7in\u2019de her ortaokul \u00f6\u011frencisi 36 strategemi bilir. Zhongxuesheng Baike Zhishi Ri Du <\/em>(Ortaokul \u00d6\u011frencileri \u0130\u00e7in Ansiklopedik Bilgiler) adl\u0131 ansiklopedinin birinci cildi 36 strategem katalo\u011funu i\u00e7erir (Pekin 1983).<\/p>\n

\u00c7in strategem edebiyat\u0131n\u0131n geli\u015fimi<\/strong><\/p>\n

Burada \u201cstrategem\u201d anlam\u0131na gelen ji<\/strong>, dar anlamda hile veya aniden tasarlan\u0131vermi\u015f bir eylemden planl\u0131 olarak d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f bir eyleme kadar, geni\u015f bir anlam yelpazesine sahiptir. \u015eu durumlar i\u00e7in s\u00f6z konusudur:<\/p>\n

– \u0130\u00e7inden \u00e7\u0131k\u0131lmas\u0131 zor g\u00f6r\u00fcnen, do\u011frudan bir \u00e7\u0131k\u0131\u015f yolu bulunamayan durumlar.<\/p>\n

– Kar\u015f\u0131daki ki\u015fi taraf\u0131ndan g\u00f6r\u00fclmeyen, fark\u0131na var\u0131lmayan durumlar.<\/p>\n

– Gizli olarak sahneye konulmu\u015f ve bu nedenle \u00e7o\u011fu kez tiyatro etkisi yapan, fakat kar\u015f\u0131daki ki\u015finin ger\u00e7ekmi\u015f gibi etkilendi\u011fi durumlar.<\/p>\n

– S\u00f6zc\u00fc\u011f\u00fcn en geni\u015f anlam\u0131yla \u201caldatma\u201d gerektiren durumlar.<\/p>\n

– Uygulayan\u0131n amac\u0131 bak\u0131m\u0131ndan \u201ciyi\u201d g\u00f6r\u00fcnmekle birlikte kar\u015f\u0131 taraf i\u00e7in \u201ck\u00f6t\u00fc\u201d olmas\u0131 gerekmeyen ve hatta onun i\u00e7in bile \u201ciyi\u201d say\u0131labilecek durumlar.<\/p>\n

Strategemlerin \u00e7e\u015fitli kategorileri vard\u0131r:<\/p>\n

– Do\u011fruyu tam g\u00f6stermemek, ba\u015fka \u015fekilde g\u00f6stermek, kamufle et<\/p>\n

– Kar\u015f\u0131 tarafta aldat\u0131c\u0131 umutlar uyand\u0131rmak, yanl\u0131\u015f\u0131 do\u011fruymu\u015f gibi g\u00f6stermek, g\u00f6r\u00fcn\u00fc\u015fe aldanmay\u0131 sa\u011flamak, kand\u0131rmak.<\/p>\n

– Ganimete konmak.<\/p>\n

– \u00c7embere almak, tecrit etmek.<\/p>\n

– \u0130nisiyatif kazanmak, inisiyatifi elde tutmak.<\/p>\n

– Ba\u015ftan \u00e7\u0131karmak, yanl\u0131\u015f y\u00f6nlendirmek.<\/p>\n

– Ka\u00e7mak, g\u00f6zden kaybolmak.<\/p>\n

Konu\u015fma tarz\u0131na ve duruma g\u00f6re olduk\u00e7a ayr\u0131nt\u0131l\u0131 strategemler, \u00f6zel sava\u015f hileleri ve aldatma tekniklerini i\u00e7eren listeler vard\u0131r ve bunlar\u0131 politikada oldu\u011fu gibi g\u00fcnl\u00fck ya\u015famda da uygulamak m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

Daha \u00f6nce de belirtildi\u011fi gibi, strategemler temel anlamlar\u0131yla ilk kez \u201cD\u00f6n\u00fc\u015f\u00fcmler Kitab\u0131\u201dnda yaz\u0131ya ge\u00e7irilmi\u015flerdir ve \u00c7inlilerin g\u00f6lgeyi temsil eden Yin<\/strong> ve g\u00fcne\u015fi temsil eden Yang<\/strong>, bu iki kar\u015f\u0131t kozmogonik g\u00fc\u00e7 aras\u0131nda s\u00fcrekli bir kar\u015f\u0131l\u0131kl\u0131 etkile\u015fim bulundu\u011fu konusundaki temel inan\u00e7lar\u0131ndan \u00e7\u0131km\u0131\u015flard\u0131r. 36 strategem a\u00e7\u0131s\u0131ndan bu inan\u00e7, g\u00f6zle g\u00f6r\u00fclebilir olan, yani ayd\u0131nl\u0131kta olan ile g\u00f6zle g\u00f6r\u00fclemeyen, yani karanl\u0131kta olan\u0131n her zaman birlikte olduklar\u0131n\u0131 ifade eder ki, karanl\u0131kta olandan kastedilen, gizlice yap\u0131lan planlar ve bu planlar do\u011frultusunda ger\u00e7ekle\u015ftirilen eylemlerdir. Taocu temel d\u00fc\u015f\u00fcncede wu wei<\/strong> olarak ifade edilen \u201cortada g\u00f6r\u00fcnmeyen etki yapma\u201d anlay\u0131\u015f\u0131, her strategemde canl\u0131 olarak kendini g\u00f6sterir. Strategemler, en \u00f6nemli temsilcisi Han Fei (\u00f6l\u00fcm\u00fc: M\u00d6 233) olan \u201cYasa Okulu\u201dnun d\u00fc\u015f\u00fcncelerinden ve \u00f6zellikle bu okulun \u201cg\u00fc\u00e7 teknikleri\u201d (shu) ad\u0131 alt\u0131nda s\u00f6z\u00fcn\u00fc etti\u011fi \u201cyasal hak\u201d (fa) ve \u201cpozisyonunun korunmas\u0131\u201d (shi) tekniklerinden etkilenmi\u015flerdir. Bir\u00e7ok strategemde de, Konf\u00fc\u00e7y\u00fcs\u00e7\u00fc ahl\u00e2k normlar\u0131 a\u00e7\u0131s\u0131ndan devlet \u00e7\u0131kar\u0131n\u0131n g\u00f6zetilmesi gerekti\u011fini savunan \u2018Yasa Okulu\u201dnun d\u00fc\u015f\u00fcnceleri kendini hissettirir.<\/p>\n

\"\"
Bug\u00fcn \u00c7in\u2019de her ortaokul \u00f6\u011frencisi 36 strategemi bilir.<\/figcaption><\/figure>\n

Son y\u0131llarda \u00c7in dil \u00e7evresinde, yani \u00c7in Halk Cumhuriyeti\u2019nde, fakat ayn\u0131 zamanda Hongkong ve Taiwan\u2019da, 36 strategem \u00fczerine say\u0131s\u0131z monografi yay\u0131mlanm\u0131\u015ft\u0131r. 1962\u2019de \u00c7in Halk Kurtulu\u015fu Ordusu Politika Enstit\u00fcs\u00fc Ar\u015fivi, 36 strategem \u00fczerine kayna\u011f\u0131 bilinmeyen yorumsuz bir inceleme yay\u0131mlam\u0131\u015ft\u0131r. Bu inceleme 1941\u2019de Sichuan eyaletinin ba\u015fkenti Chengdu\u2019da She He adl\u0131 biri taraf\u0131ndan bir rastlant\u0131 sonucu bir sokak sat\u0131c\u0131s\u0131nda bulunan metne dayanmaktad\u0131r. 1941 y\u0131l\u0131na ait bu metin Chengdu\u2019da Xinghua Bas\u0131mevi taraf\u0131ndan bas\u0131lm\u0131\u015ft\u0131r. Ba\u015fl\u0131kta b\u00fcy\u00fck harflerle \u201c36 Strategem\u201d yaz\u0131s\u0131, alt\u0131nda k\u00fc\u00e7\u00fck harflerle \u201cSava\u015f Sanat\u0131 S\u0131rlar Kitab\u0131\u201d yaz\u0131s\u0131 yer almaktad\u0131r. El i\u015f\u00e7ili\u011fiyle yap\u0131lm\u0131\u015f k\u00e2\u011f\u0131tlara bas\u0131lm\u0131\u015f olan bu kitap\u00e7\u0131kta bir de not bulunur. Bu nota g\u00f6re kitap\u00e7\u0131k, Shaaxi eyaletinin Binzhou kentindeki bir kitap\u00e7\u0131da 1941 y\u0131l\u0131nda bulunmu\u015f olan bir el yazmas\u0131 n\u00fcsha esas al\u0131narak bas\u0131lm\u0131\u015ft\u0131r.<\/p>\n

36 strategem \u00fczerine incelemenin 1941 y\u0131l\u0131nda Shu He taraf\u0131ndan bulunan biricik orijinal metni, k\u0131sa bir giri\u015f b\u00f6l\u00fcm\u00fc ve bir sons\u00f6z i\u00e7erir. Orta k\u0131s\u0131m 36 b\u00f6l\u00fcmden olu\u015fur. 36 b\u00f6l\u00fcm\u00fcn her birinde \u00fc\u00e7 veya d\u00f6rt ideogramdan olu\u015fan strategem terimleri vard\u0131r. Buna g\u00f6re 36 b\u00f6l\u00fcm\u00fcn her birinde olduk\u00e7a soyut, s\u0131k s\u0131k \u201cD\u00f6n\u00fc\u015f\u00fcmler Kitab\u0131\u201dna g\u00f6ndermeler yapan bir a\u00e7\u0131klama bulunmaktad\u0131r. Strategemler \u00f6rneklerle, ama mutlaka \u00c7in tarihinden al\u0131nm\u0131\u015f \u00f6rneklerle a\u00e7\u0131klanmakta ve somut kullan\u0131m yollar\u0131 g\u00f6sterilmektedir.<\/p>\n

36 strategem \u00fczerine 1941\u2019de ke\u015ffedilmi\u015f olan metin, ilk kez 1979 y\u0131l\u0131nda \u00c7in Halk Cumhuriyeti\u2019nin Jilin eyaletinde yap\u0131lan bask\u0131s\u0131yla kamuoyuna mal olmu\u015ftur (yeniden g\u00f6zden ge\u00e7irilmi\u015f bask\u0131: Mart 1987). Bu bask\u0131da 36 strategem \u00fczerine 1941\u2019de bulunan orijinal metin klasik \u00c7in dilinde aynen verilmi\u015f ve modern \u00c7in diline \u00e7evrilmi\u015ftir. Ayr\u0131ca kitaba a\u00e7\u0131klay\u0131c\u0131 notlar eklenmi\u015ftir. Jilin bask\u0131s\u0131n\u0131n \u00f6ns\u00f6z\u00fcnde, orijinal metnin ilk kez hangi d\u00f6nemde yaz\u0131ld\u0131\u011f\u0131 \u00fczerine d\u00fc\u015f\u00fcncelere, tahminlere de yer verilir. \u201cD\u00f6n\u00fc\u015f\u00fcmler Kitab\u0131\u201dna bol bol yap\u0131lan at\u0131flar, metnin yazar\u0131n\u0131n Zhao Benxue veya \u00f6\u011frencilerinden biri oldu\u011fu olas\u0131l\u0131\u011f\u0131n\u0131 g\u00fc\u00e7lendirmektedir. Zhao Benxue, Ming \u00c7a\u011f\u0131\u2019n\u0131n (1368-1644) bir sava\u015f kuramc\u0131s\u0131d\u0131r ve sava\u015f olgusunu ilk kez \u201cD\u00f6n\u00fc\u015f\u00fcmler Kitab\u0131\u201dna dayanarak sistematik bi\u00e7imde ele alm\u0131\u015f olan ki\u015fidir. Bunu da, \u201cD\u00f6n\u00fc\u015f\u00fcmler Kitab\u0131\u201dna formunu veren Yin ve Yang aras\u0131ndaki s\u00fcrekli etkile\u015fim fikrini sava\u015f s\u00fcrecindeki diyalekti\u011fe ve kar\u015f\u0131tl\u0131klara ta\u015f\u0131yarak yapm\u0131\u015ft\u0131r. Bu kar\u015f\u0131tl\u0131klar \u015funlard\u0131r:<\/p>\n

– G\u00f6r\u00fcn\u00fc\u015f ve Ger\u00e7ek<\/p>\n

– \u00c7okluk ve Azl\u0131k<\/p>\n

– G\u00fc\u00e7l\u00fcl\u00fck ve Zay\u0131fl\u0131k<\/p>\n

– Cepheden Sald\u0131r\u0131 ve Pusu Kurma<\/p>\n

– Ola\u011fand\u0131\u015f\u0131 ve Ola\u011fan<\/p>\n

– \u0130leriye Gitme ve Geri \u00c7ekilme<\/p>\n

1941\u2019de ke\u015ffedilmi\u015f olan metin, b\u00fcy\u00fck bir olas\u0131l\u0131kla, Hongmen S\u0131rlar Kitab\u0131\u2019nda yer alan 36 strategem katalo\u011fundan \u00f6nce, yani Ming \u00c7a\u011f\u0131\u2019n\u0131n sonu ve Qing \u00c7a\u011f\u0131\u2019n\u0131n ba\u015f\u0131nda (16. ve 17. y\u00fczy\u0131llar) yaz\u0131lm\u0131\u015f olmal\u0131d\u0131r.<\/p>\n

36 strategem \u00fczerine bir ba\u015fka monografi, 1981\u2019de Pekin Askerleri Bas\u0131mevi (Zhanski Chubanshe) taraf\u0131ndan ve \u201cModern D\u00fczenlemesiyle 36 Strategem\u201d ba\u015fl\u0131\u011f\u0131yla yay\u0131mlanm\u0131\u015ft\u0131r. Bu kitap da, 1941\u2019de ke\u015ffedilmi\u015f olan eski metni temel almaktad\u0131r. Fakat eski metinle kar\u015f\u0131tl\u0131k i\u00e7inde, burada, strategemlerin kullan\u0131mlar\u0131na ili\u015fkin olarak yeni zamanlardan g\u00fcn\u00fcm\u00fcze kadar gelen \u00f6rnekler verilmekte ve bu \u00f6rnekler \u00fcstelik sadece \u00c7in\u2019le s\u0131n\u0131rl\u0131 tutulmamaktad\u0131r. 1991\u2019de bu kitab\u0131n be\u015finci bask\u0131s\u0131 yap\u0131lm\u0131\u015ft\u0131r (bask\u0131 adedi 1.610.000\u2019dir).<\/p>\n

1982\u2019de Taiwan\u2019da \u201cA\u00e7\u0131klamal\u0131 36 Strategem, S\u0131rlar Kitab\u0131\u201d ba\u015fl\u0131\u011f\u0131yla bir monografi yay\u0131mlanm\u0131\u015ft\u0131r. Bu kitap da 1979\u2019da Jilin\u2019de yay\u0131mlanan kitaba dayanmaktad\u0131r. 1976\u2019dan 1985\u2019e kadarki on y\u0131l i\u00e7erisinde Taipeh\u2019de bas\u0131lan \u201cHileli Sava\u015f, 36 Strategem\u201d adl\u0131 bro\u015f\u00fcr 19 bask\u0131 yapm\u0131\u015ft\u0131r. Bu bro\u015f\u00fcr, i\u00e7eri\u011fi bak\u0131m\u0131ndan, \u00f6ns\u00f6z\u00fcne kadar, 1969\u2019da Hongkong\u2019da pazar yerinde sergilenen \u201c36 Strategem, Eski ve Yeni \u00c7a\u011fdan \u00d6rneklerle\u201d ad\u0131yla yay\u0131mlanan bro\u015f\u00fcr\u00fcn ayn\u0131s\u0131d\u0131r.<\/p>\n

\"\"
Strategemlerin en \u00f6nemli temsilcilerinden \u00c7inli d\u00fc\u015f\u00fcn\u00fcr Han Fei (M\u00d6 280-233).<\/figcaption><\/figure>\n

Strategemlerin d<\/strong>\u00fcnyas\u0131<\/strong><\/p>\n

\u00c7ince kaynaklar birbirleriyle kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda \u00c7in Halk Cumhuriyeti\u2019nde d\u0131\u015f politika yan\u0131nda \u00f6zellikle sava\u015f bilimi alan\u0131nda 36 strategemin ne b\u00fcy\u00fck \u00f6nemi oldu\u011fu hemen g\u00f6r\u00fcl\u00fcr. 1987 y\u0131l\u0131nda Pekin\u2019deki Halk\u0131n Kurtulu\u015fu Ordusu\u2019na ait bas\u0131mevince be\u015f fasik\u00fcl halinde yay\u0131mlanan \u201cModern Kullan\u0131mlar\u0131yla 36 Strategem\u201d adl\u0131 kitab\u0131n \u00f6ns\u00f6z\u00fcnde \u015f\u00f6yle denilmektedir:<\/p>\n

\u201cBu kitap askeri tart\u0131\u015fmalarda strategemleri bilmek ve onlar\u0131 kullanmak gereksiniminden do\u011fmu\u015ftur. Marksist askerlik kuram\u0131na ba\u011fl\u0131 olarak, bu tarihsel miras uygun bir denetimden ge\u00e7irilmi\u015f ve modern bir askeri strategem sanat\u0131n\u0131n geli\u015ftirilmesi i\u00e7in ara\u00e7 olarak kullan\u0131lmas\u0131 hedeflenmi\u015ftir.\u201d<\/p>\n

Daha sonra \u015funlar belirtilmektedir:<\/p>\n

\u201cEski bir \u00c7in atas\u00f6z\u00fc \u015f\u00f6yle der: \u2018Sava\u015fta hi\u00e7bir hileyi hor g\u00f6rme\u2019. Bu nedenle strategemler kuram\u0131, askerlik kuram\u0131n\u0131n \u00f6nemli bir b\u00f6l\u00fcm\u00fcd\u00fcr. Sava\u015fan bir komutan inisiyatifi kendi eline ge\u00e7irmek isterse, d\u00fc\u015fman\u0131n\u0131 s\u00fcrprizlerle mat etmeye y\u00f6nelmek, yani d\u00fc\u015fman\u0131n durumunu g\u00f6zeterek uygulanabilir strategemler d\u00fc\u015f\u00fcnmek zorundad\u0131r. Bu onu, k\u00f6t\u00fc bir durumu iyi bir duruma d\u00f6n\u00fc\u015ft\u00fcrmek ve az say\u0131da bir kuvvetle d\u00fc\u015fman\u0131n \u00fcst\u00fcn g\u00fcc\u00fcne kar\u015f\u0131 zafer kazanmak \u00fczere harekete ge\u00e7irir. \u00d6yle ki, b\u00f6yle bir strategemle o komutan, d\u00fc\u015fman\u0131 askeri g\u00fc\u00e7 kullanmaks\u0131z\u0131n bile dize getirebilir. Askeri strategem sanat\u0131n\u0131n temelinde yatan ilkeler, en y\u00fcksek \u00f6l\u00e7\u00fcde do\u011fadan \u00e7\u0131kt\u0131klar\u0131ndan, askeri strateji ve takti\u011fin genel ilkeleri olarak b\u00fcy\u00fck bir ya\u015fama g\u00fcc\u00fcne sahiptirler. Zaten 36 strategemi i\u00e7eren katalogdaki baz\u0131 strategemler binlerce kez denenmi\u015ftir ve bug\u00fcn de uygulanmaktad\u0131rlar. Bilim ve teknikteki geli\u015fime uygun olarak strategemlerin uygulanmas\u0131nda da yeni ara\u00e7lara ba\u015fvurulmu\u015f ve strategemler yeni bir i\u00e7erik kazanm\u0131\u015flard\u0131r. Fakat her \u015feye ra\u011fmen strategemlerin temel i\u00e7eri\u011fi \u00f6nemli \u00f6l\u00e7\u00fcde ayn\u0131 kalm\u0131\u015ft\u0131r. Bu nedenle, strategemlerle yap\u0131lan planlaman\u0131n ilerletici i\u015flevi, modern sava\u015f y\u00f6netimi i\u00e7in de askeri strateji ve takti\u011fin genel ilkeleri olarak daha da \u00f6nem kazanm\u0131\u015ft\u0131r.\u201d<\/p>\n

36 strategemin 1979 ve 1987 Jilin bask\u0131lar\u0131nda da, onlar\u0131n askeri karakteri \u00f6ns\u00f6zde \u015f\u00f6yle belirtilmektedir:<\/p>\n

\u201c36 strategemi i\u00e7eren metin, ortodoks olmayan sava\u015f y\u00f6netimi sanat\u0131 i\u00e7inde yer al\u0131r. O, Sun Zi (M\u00d6 6.-5. y\u00fczy\u0131l)\u2019den beri \u00c7inli sava\u015f kuramc\u0131lar\u0131n\u0131n guidao<\/strong> (d\u00fc\u015fman\u0131 \u015fa\u015f\u0131rtma, aldatma yolu) olarak and\u0131klar\u0131 bir ansiklopedidir.\u201d<\/p>\n

\"\"
\u00c7in Halk Cumhuriyeti d\u00f6neminde 36 strategeme ili\u015fkin \u201caralar\u0131nda gerici feodal d\u00f6k\u00fcnt\u00fcler de vard\u0131r\u201d bi\u00e7iminde ele\u015ftiriler de getirilmi\u015ftir.<\/figcaption><\/figure>\n

\u00c7in Halk Cumhuriyeti\u2019ndeki yayg\u0131n ajitasyon edebiyat\u0131 i\u00e7erisinde 36 strategem \u00fczerine ele\u015ftirilere de rastlan\u0131r. Jilin bask\u0131s\u0131nda (1979\/1987) \u015f\u00f6yle denmektedir:<\/p>\n

\u201c36 strategem aras\u0131nda gerici feodal d\u00f6k\u00fcnt\u00fcler de vard\u0131r ve bunlar \u00f6zellikle hile yoluyla kazanma konusundaki strategemlerdir. Bu y\u00fczden bunlar\u0131n kar\u015f\u0131s\u0131nda ele\u015ftirel bir tutum almaya da gereksinim vard\u0131r.\u201d<\/p>\n

36 strategem \u00fczerine Taipeh ve \u00f6zellikle Hongkong bask\u0131lar\u0131, \u00c7in Halk Cumhuriyeti\u2019nden kaynaklanan bu yoruma kar\u015f\u0131t olarak, 36 strategemin askeri i\u015flevi yan\u0131nda sivil ya\u015famdaki i\u015flevini de \u00f6n plana \u00e7\u0131kar\u0131rlar. \u201cHileli Sava\u015f, 36 Strategem\u201din 19. bask\u0131s\u0131n\u0131n \u00f6ns\u00f6z\u00fcnde (Taipeh 1985) \u015f\u00f6yle denilmektedir:<\/p>\n

\u201cStrategemler \u2018Konf\u00fc\u00e7y\u00fcs\u00e7\u00fc\u2019 insanl\u0131k ve erdemlilik anlay\u0131\u015f\u0131na tamamen kar\u015f\u0131tt\u0131rlar. Hatta strategemlerde, d\u00fc\u015fmana insanl\u0131k ve erdemlilikle yakla\u015fan\u0131n bundan zararl\u0131 \u00e7\u0131kaca\u011f\u0131 belirtilir. Burada akla, Zao\u2019nun klasik Konf\u00fc\u00e7y\u00fcs\u00e7\u00fcl\u00fck yorumunda anlat\u0131lan ve M\u00d6 7. y\u00fczy\u0131la ait bir olay gelmektedir: Kral Xiang, Song devletinin egemeni olmu\u015ftu. M\u00d6 638 y\u0131l\u0131nda g\u00fc\u00e7l\u00fc Chu devletiyle sava\u015fa tutu\u015ftu. Song devletine ait birlikler sava\u015f alan\u0131nda sava\u015f d\u00fczenine ge\u00e7mi\u015f durumdayd\u0131lar. O s\u0131rada Chu ordusu bir \u0131rma\u011f\u0131 ge\u00e7mek \u00fczereydi. Song\u2019un ileri gelen devlet adamlar\u0131ndan biri Chu devletinin \u00e7ok, buna kar\u015f\u0131l\u0131k Song devletinin az askeri oldu\u011funu biliyordu. Bu devlet adam\u0131, sava\u015f alan\u0131na yay\u0131lmadan Chu birliklerine derhal sald\u0131rmay\u0131 \u00f6nerdi. Fakat Kral Xiang \u00f6neriyi \u015f\u00f6yle geri \u00e7evirdi: \u2018Olmaz bu. Erdemli bir insan bir ba\u015fka insana b\u00f6yle aniden sald\u0131rmamal\u0131; \u00e7\u00fcnk\u00fc bu onu g\u00fc\u00e7 durumda b\u0131rak\u0131r.\u2019 Chu\u2019nun birlikleri \u0131rma\u011f\u0131 ge\u00e7tikleri s\u0131rada, ayn\u0131 devlet adam\u0131, bir kez daha, Chu\u2019nun birliklerine sald\u0131rmay\u0131 \u00f6nerdi. Xiang \u015f\u00f6yle yan\u0131t verdi: \u2018Olmaz. Erdemli bir insan sava\u015f d\u00fczenine ge\u00e7memi\u015f birliklere bask\u0131n yapmaz\u2019. Kral Xiang sald\u0131r\u0131 emrini, ancak Chu birlikleri tamamen sava\u015f d\u00fczenine ge\u00e7tikten sonra verdi. Sonu\u00e7 ne mi oldu? Song devleti a\u011f\u0131r bir yenilgi ald\u0131, Kral Xiang bile yaraland\u0131.\u201d<\/p>\n

Mao Zedung \u201cUzun S\u00fcren Sava\u015f\u201d (1938) adl\u0131 kitab\u0131nda Kral Xiang\u2019la alay eder. Hongkong bask\u0131s\u0131n\u0131n edit\u00f6r\u00fc, Kral Xiang\u2019\u0131n durumunu \u015f\u00f6yle yorumlamaktad\u0131r: \u201c\u0130nsanl\u0131k ve erdemlilik s\u00f6zlerini ba\u015fkalar\u0131n\u0131 kand\u0131rmak i\u00e7in kullanmaya izin vard\u0131r; fakat bizzat insanl\u0131k ve erdemlilik g\u00f6stererek sava\u015f kazan\u0131lmaz. Bir atas\u00f6z\u00fc \u015f\u00f6yle der: \u2018D\u00fcnyay\u0131 bilmek ilim irfan i\u015fidir; buna kar\u015f\u0131l\u0131k insani ve toplumsal ili\u015fkilerde insan akl\u0131 pratik \u00e7al\u0131\u015fmal\u0131, h\u00fcner, beceri ve marifete dayanmal\u0131d\u0131r.\u2019 \u00c7a\u011f\u0131m\u0131z siville\u015fmekte olan bir \u00e7a\u011f oldu\u011fundan g\u00f6\u011fs\u00fc kabararak s\u00f6z etmektedir. Ne var ki bir toplum ne kadar siville\u015firse o kadar yalan ve hile \u00fcretir. B\u00f6yle bir sivil d\u00fcnyada da 36 strategem en uygun sald\u0131r\u0131 ve savunma arac\u0131d\u0131r. Strategemler, bo\u015f ahl\u00e2ksal s\u00f6zlerin ve \u00f6\u011fretilerin bir sava\u015ftan ibaret olan bu d\u00fcnyaya ne kadar uzak d\u00fc\u015ft\u00fckleri, bu d\u00fcnyaya ne kadar yabanc\u0131 olduklar\u0131 hakk\u0131nda bir pratik bilgi sunarlar.\u201d<\/p>\n

Asl\u0131nda bu t\u00fcr d\u00fc\u015f\u00fcncelere sadece \u00c7in\u2019de rastlanmaz. Z\u00fcrih \u00dcniversitesi\u2019nde \u00f6\u011fretim g\u00f6revlisi olarak \u00e7al\u0131\u015fan Grek\u00e7e uzman\u0131 Walter Burkert, Homo necans <\/em>(\u00d6ld\u00fcren \u0130nsan) adl\u0131 kitab\u0131nda (Berlin 1972) \u015f\u00f6yle yazmaktad\u0131r:<\/p>\n

\u201c\u0130nsan\u0131n insana kar\u015f\u0131 sald\u0131rganl\u0131\u011f\u0131, \u00fcst\u00fcnl\u00fck sa\u011flama \u00e7abas\u0131, bizim siville\u015fmi\u015f, ilerlemi\u015f uygarl\u0131\u011f\u0131m\u0131zda daha da artm\u0131\u015ft\u0131r ve \u00e7a\u011f\u0131m\u0131z\u0131n merkezcil bir sorunu haline gelmi\u015ftir.\u201d<\/p>\n

Burkert, humanitenin koruyucusu say\u0131lm\u0131\u015f olan eski Grek toplumunda ve \u00f6zellikle eski Grek dininde \u00e7ok a\u00e7\u0131k bir sald\u0131rganl\u0131k e\u011filiminin bulundu\u011funu ke\u015ffetmi\u015ftir. O \u015f\u00f6yle devam etmektedir:<\/p>\n

\u201cTanr\u0131 en y\u00fcce g\u00fc\u00e7 olarak sadece dindar ya\u015famda, dua, \u015fark\u0131, il\u00e2hi ve danslarda ya\u015famaz; o ayn\u0131 zamanda \u00f6ld\u00fcr\u00fcc\u00fc balta darbesinde, ak\u0131t\u0131lan kanda ve pi\u015firilen av etinde de ya\u015far.\u201d<\/p>\n

Burkert, insanda \u00e7ok a\u00e7\u0131k bir \u015fekilde var oldu\u011funu ileri s\u00fcrd\u00fc\u011f\u00fc bu i\u00e7kin sald\u0131rganl\u0131k e\u011filimini, onun binlerce y\u0131l geriye giden avc\u0131 y\u00f6n\u00fcne ba\u011flar. Hi\u00e7bir tevil yoluna girmeden \u015funu kabul etmeliyiz ki, hilelerin kayna\u011f\u0131, Burkert\u2019in \u201chunting ape\u201d (avc\u0131l\u0131\u011fa \u00f6yk\u00fcnme) dedi\u011fi \u015feyde, yani ta avc\u0131 insan \u00e7a\u011f\u0131ndad\u0131r. Evet, hilebazl\u0131k insanda \u00e7ok eski bir kaynaktan gelmektedir. Vitus B. Dr\u00f6scher \u201cHayvanlar\u0131n \u00c7evreye Uyma Yollar\u0131na G\u00f6re Uzun Ya\u015fama Bi\u00e7imleri\u201d adl\u0131 eserinde \u015f\u00f6yle yazmaktad\u0131r:<\/p>\n

\u201cGeli\u015fim tarihi bak\u0131m\u0131ndan hayvan zihninin en eski kavray\u0131\u015f bi\u00e7imi, d\u00fc\u015fman-ganimet ili\u015fkisidir. Bu, d\u00fc\u015fman\u0131 yenmek ve ganimet elde etmek i\u00e7in gerekli hilelerin \u00f6\u011frenilmesine yol a\u00e7m\u0131\u015ft\u0131r. Bir\u00e7ok hayvanda bu hilecilik i\u00e7g\u00fcd\u00fcseldir, baz\u0131lar\u0131nda ise deneyimle sonradan \u00f6\u011frenilir.\u201d<\/p>\n

Hilelerin, kayna\u011f\u0131n\u0131 insan\u0131n varolu\u015funda buldu\u011fu konusunda eski zamanlardan beri d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fc bir vak\u0131ad\u0131r. Daha M\u00d6 18. y\u00fczy\u0131lda Asur kral\u0131 \u015eam\u015fi-Adad, o\u011flu Yasmak-Adad\u2019\u0131 \u015f\u00f6yle uyar\u0131r: \u2018D\u00fc\u015fman\u0131 yenmek ve ona kar\u015f\u0131 manevra yapmak \u00fczere hileler (shibgu) d\u00fc\u015f\u00fcn. Fakat d\u00fc\u015fman\u0131n da hileler d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fc ve sana kar\u015f\u0131 manevra yapt\u0131\u011f\u0131n\u0131 unutma. T\u0131pk\u0131 g\u00fcre\u015f\u00e7ilerin birbirlerini yenmek i\u00e7in hilelere ba\u015fvurduklar\u0131 gibi.\u201d Eski Ahit\u2019te (Tevrat<\/em>), Vecizeler Kitab\u0131\u2019nda, \u201csava\u015f hilesi yoluyla sava\u015f\u0131 y\u00f6netmelisin; zafer ancak bir\u00e7ok plan yap\u0131larak elde edilir\u201d t\u00fcr\u00fcnden t\u00fcmceler bulunur (Kud\u00fcs\u2019teki \u0130brani \u00dcniversitesi\u2019nden\u2019 Abraham Malamat\u2019\u0131n \u00e7evirisiyle). Burada Polyaenus taraf\u0131ndan MS 2. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda kendisine kalfal\u0131k unvan\u0131 verilmi\u015f olan Frontin\u2019in toplad\u0131\u011f\u0131 strategemleri zikretmeliyim. \u201cEdda\u201d ad\u0131yla an\u0131lan \u0130zlanda kaynakl\u0131 \u201cEski Kuzey \u015eiirleri\u201dnde, \u201cileri gitmek istiyorsan zek\u00e2n\u0131 kullan\u201d ve \u201chalk\u0131, y\u00fcz\u00fcne g\u00fcle g\u00fcle aldatmak gerekir\u201d gibi \u00f6\u011f\u00fctlere rastlan\u0131r.<\/p>\n

Baz\u0131 Alman atas\u00f6zleri \u015f\u00f6yledir: \u201cKoyun olmay\u0131 se\u00e7en kurtlara yem olur\u201d, \u201chile iktidar getirir\u201d, \u201cg\u00fcc\u00fcn beceremedi\u011fini hile becerir\u201d. Eski Grekler \u201chilebaz Odysseus\u201da bay\u0131l\u0131rlar. Machiavelli\u2019nin Prens<\/em>\u2019i hakk\u0131nda fazla konu\u015fmaya gerek yoktur. Ayn\u0131 \u015fekilde cizvit Balthasar Graciani\u2019nin (1601-1658) krallar ve saray politikac\u0131lar\u0131 i\u00e7in yazd\u0131\u011f\u0131 Oraculo <\/em>(Kehanetler Kitab\u0131) adl\u0131 kitab\u0131n\u0131 an\u0131msayal\u0131m. \u201cHintli Machiavelli\u201d olarak bilinen, ama tabii bizde Machiavelli kadar tan\u0131nmayan Kautilya, M\u00d6 4. y\u00fczy\u0131lda, Artha\u00e7astra <\/em>(\u00c7\u0131kar Sa\u011flama Sanat\u0131) adl\u0131 kendisine mal edilen kitapla birlikte, y\u00f6netim sanat\u0131n\u0131n ustalar\u0131 aras\u0131nda yer al\u0131r. Araplar da konuya ilgisiz de\u011fillerdir. Muhammed (570-632) \u015f\u00f6yle demi\u015fti: \u201cSava\u015f hiledir\u201d.<\/p>\n

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Hintli vezir Kautilya, M\u00d6 4. y\u00fczy\u0131lda, \u201cArtha\u00e7astra\u201d (\u00c7\u0131kar Sa\u011flama Sanat\u0131) adl\u0131 kendisine mal edilen kitapla, y\u00f6netim sanat\u0131n\u0131n ustalar\u0131 aras\u0131nda yer al\u0131r.<\/figcaption><\/figure>\n

Machiavelli\u2019den 100 y\u0131l \u00f6nce Rag\u00e2iz al-hilal fi dagaig al-hiyal <\/em>(Narin Bir Kuma\u015ftan \u0130nce Hilelerle Kal\u0131n Bir Palto Yapmak) adl\u0131 kitap, Frans\u0131zcaya le Livre des ruses, La strategie politique des Arabes <\/em>(Hileler Kitab\u0131, Araplar\u0131n Politik Stratejileri) ad\u0131yla \u00e7evrilmi\u015ftir (Paris, 1976). Bundan daha eskisi, Michele Amari taraf\u0131ndan Solwan or Waters of Comfort <\/em>ad\u0131yla \u00e7evrilmi\u015ftir ki, 12. y\u00fczy\u0131lda ya\u015fam\u0131\u015f ve strategemleri bilen bir Sicilyal\u0131 Arap\u2019\u0131n, \u0130bni Zafer\u2019in eserinin \u00e7evirisidir. Hukuksal strategemler \u0130slam hukukunun b\u00fct\u00fcnleyici bir k\u0131sm\u0131n\u0131 olu\u015ftururlar ve pratikte hep kullan\u0131l\u0131rlar. Bunu, Muhammed Abd-al Wahbab Buhayri\u2019nin Al-hiyal fi as-sariah al-islamiyyah <\/em>(\u0130slam Hukukunda Hileler) adl\u0131 kitab\u0131ndan biliyoruz. Abd-as-Salam Dihni\u2019nin Al-hiyal<\/em> al-mahz\u00fbre mink\u00e2 val-masr\u00fb <\/em>(Hukuksal A\u00e7\u0131dan \u0130zin Verilen ve Verilmeyen Hileler) adl\u0131 kitab\u0131 (Kahire 1946) ile Muhammed \u0130bn-\u0130brahim\u2019in Al hiyal fi al-mu\u2019amal\u00e2t al-m\u00e2liy-yah <\/em>(Maliye Alan\u0131nda Hileler) adl\u0131 kitab\u0131 (Tunus\/Tripoli 1983) burada an\u0131labilir.<\/p>\n

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\u00c7in imparatoru Qin Shi Huang\u2019\u0131n mezar\u0131nda bulunan terrakotta heykellerden bir g\u00f6r\u00fcnt\u00fc (Terrakotta Ordusu veya Toprak Askerler diye bilinir).<\/figcaption><\/figure>\n

1907 tarihli Kara Sava\u015f\u0131 Kurallar\u0131 T\u00fcz\u00fc\u011f\u00fc\u2019nde 24 sava\u015f hilesine izin verilmi\u015ftir. 12 A\u011fustos 1949 tarihli Gnef Anla\u015fmas\u0131\u2019n\u0131n ek protokol\u00fcnde, uluslararas\u0131 silahl\u0131 \u00e7at\u0131\u015fmalar\u0131n korunmas\u0131 hakk\u0131ndaki 1 numaral\u0131 protokol i\u00e7inde, bir yandan hile yasaklanmakta (madde 37, bent 1), fakat \u00f6b\u00fcr yandan bir dizi me\u015fru sava\u015f hilesi say\u0131lmaktad\u0131r (madde 37, bent 2). Bunlardan birka\u00e7\u0131 \u015funlard\u0131r: Kamuflaj, \u015fa\u015f\u0131rtma, s\u00f6zde operasyon d\u00fczenleme, yan\u0131lt\u0131c\u0131 haber yayma, haberle\u015fme kanallar\u0131na girme. ABD Ordu El Kitab\u0131\u2019nda (The Law of Land Warfare<\/em>, 1956), izin verilen sava\u015f hilelerinin bir katalo\u011fu yer al\u0131r. Bunlardan baz\u0131lar\u0131 \u015funlard\u0131r: bask\u0131n yaparak sald\u0131rma, geri \u00e7ekilme, ka\u00e7ma, eylemsizlik yoluyla d\u00fc\u015fman\u0131 \u015fa\u015f\u0131rtma, yanl\u0131\u015f (ve yalan) emir vererek d\u00fc\u015fman\u0131 aldatma, d\u00fc\u015fman\u0131n haberle\u015fme \u015fifrelerini, parola ve sinyallerini ele ge\u00e7irme ve kullanma, var olmayan veya haz\u0131r halde bulunmayan sava\u015f kuvvetlerini var ve haz\u0131r gibi g\u00f6sterme, k\u0131l\u0131k de\u011fi\u015ftirerek aldatma, yanl\u0131\u015f bilgi verme, propaganda yoluyla aldatma.<\/p>\n

\u015e\u00fcphesiz 36 strategemin uygulan\u0131m\u0131 konusunda \u00c7inlilerin verdi\u011fi \u00f6rnekler sadece \u00c7in tarihinden al\u0131nmam\u0131\u015ft\u0131r ve bu \u015fa\u015f\u0131rt\u0131c\u0131 da de\u011fildir. Hongkong, Taipeh ve Pekin\u2019deki strategem kitaplar\u0131nda, \u00c7in s\u0131n\u0131rlar\u0131n\u0131n \u00f6tesindeki \u00fclkelerden, \u00f6rne\u011fin eski Roma\u2019dan, Julius Brutus\u2019tan, son Roma kral\u0131 Tarquinius\u2019tan Napolyon Fransa\u2019s\u0131na ve Birinci ve \u0130kinci D\u00fcnya Sava\u015flar\u0131na kadar bol bol \u00f6rnek verilir.<\/p>\n

H\u0130LE: \u2018B\u0130LGEL\u0130K\u2019 M\u0130 \u2018\u015eEYTAN \u0130\u015e\u0130\u2019 M\u0130?<\/strong><\/p>\n

I\u015f\u0131k ve g\u00f6lge birbirine aittir<\/strong><\/p>\n

Her ne kadar masallarda ve halkoyunda hile konusunda daima \u0131l\u0131ml\u0131 bir tav\u0131r tak\u0131n\u0131lsa da, hile, Bat\u0131\u2019da resmi olarak mahkum edilir:<\/p>\n

\u201cHilelerin g\u00f6r\u00fcn\u00fcr \u015fekilde rasyonel yoldan a\u00e7\u0131klanamaz ve n\u00fcfuz edilemez olan\u0131 H\u0131ristiyan Bat\u0131\u2019da -k\u0131smen geleneklerin devam etmesi dolay\u0131s\u0131yla- k\u00f6t\u00fc \u015feytan\u0131n ve onun yery\u00fcz\u00fcndeki \u2018hizmetli\u2019lerinin b\u00fcy\u00fcs\u00fcyle ba\u011f\u0131nt\u0131land\u0131r\u0131l\u0131r. \u015eeytan hilesi, b\u00fcy\u00fc desisesi, Tanr\u0131\u2019ya ve onun iyilik dolu mucizelerine kar\u015f\u0131t yere konulurlar. Tanr\u0131 g\u00f6sterdi\u011fi mucizelerde hile ve desiseye ihtiya\u00e7 duymaz. O insanlara verip ba\u011f\u0131\u015flam\u0131\u015f oldu\u011fu imkanlar\u0131n her zaman \u00fczerine \u00e7\u0131kabildi\u011fi i\u00e7in; hile d\u00fczenleme, k\u00fclt\u00fcrel a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda, burada, H\u0131ristiyanl\u0131k kar\u015f\u0131tlar\u0131n\u0131n, \u015feytan taraf\u0131ndan aldat\u0131lm\u0131\u015f has\u0131mlar\u0131n, Tanr\u0131 taraf\u0131ndan \u2018g\u00f6z yumulan\u2019 kar\u015f\u0131t d\u00fcnyas\u0131na ait olur. \u2018Hile\u2019, Bat\u0131\u2019da, \u00f6rne\u011fin Hugo Steger\u2019in \u2018H\u0131ristiyan Kar\u015f\u0131tl\u0131\u011f\u0131n\u0131n Kar\u015f\u0131t D\u00fcnyas\u0131\u2019n\u0131 analizinde bu kar\u015f\u0131t d\u00fcnya i\u00e7ine konulur ve reddedilir.\u201d (\u201cHile: Do\u011fa ve K\u00fclt\u00fcr Aras\u0131ndaki Bir \u0130leti\u015fimsel Aldatma Edimi\u201d, yay\u0131mlayan: Harro von Senger: Die List<\/em> [Hile], Frankfurt a.M 1999, s.326).<\/p>\n

\"\"
Bambu \u00fczerine yaz\u0131lm\u0131\u015f Sava\u015f Sanat\u0131 kitab\u0131.<\/figcaption><\/figure>\n

Buna kar\u015f\u0131l\u0131k Yang\u2019a kar\u015f\u0131l\u0131k bir Yin \u00f6\u011fesini \u00e7a\u011fr\u0131\u015ft\u0131ran ve \u201chile\u201d olarak \u00e7evirebilecek olan \u00c7ince \u201cji\u201d terimi, \u00c7inlilerin \u0131\u015f\u0131k ve g\u00f6lgenin, ayd\u0131nl\u0131k ve karanl\u0131\u011f\u0131n bir arada oldu\u011funu \u00f6\u011freten \u00fcnl\u00fc Yin-Yang \u00f6\u011fretilerinde Yin \u00f6\u011fesini \u00e7a\u011fr\u0131\u015ft\u0131ran olumlu bir anlama sahiptir. Bu ba\u011flamda ana hatlar\u0131yla daha M\u00d6 10. ve 8. y\u00fczy\u0131llar aras\u0131nda ortaya \u00e7\u0131km\u0131\u015f bir kehanet kitab\u0131 olan Yijing<\/em> (Seyahatler Kitab\u0131)\u2019na bak\u0131ld\u0131\u011f\u0131nda, 36 Strategem \u00fczerine yaz\u0131lm\u0131\u015f en eski kitap olan 36 Strategeme<\/em> (Das Geheime Buch \u00fcber die Kriegskunts \/ Sava\u015f Sanatlar\u0131 \u00dczerine S\u0131rlar Kitab\u0131)\u2019ndan 500 y\u0131l \u00f6nce yaz\u0131lm\u0131\u015f olan bu kitapta, kehanetlerin toplam 36 b\u00f6l\u00fcm i\u00e7inde i\u015flendi\u011fi g\u00f6r\u00fcl\u00fcr.<\/p>\n

\u00c7in eski \u00e7a\u011f\u0131n\u0131n hi\u00e7 \u015f\u00fcphesiz en \u00fcnl\u00fc eserlerinden birisi olan Seyahatler Kitab\u0131<\/em>\u2019n\u0131n bir temel d\u00fc\u015f\u00fcncesi, en eski yorumuna g\u00f6re (M\u00d6 1. bin y\u0131l\u0131n ortalar\u0131), Yin ve Yang aras\u0131ndaki kozmolojik ikiliktir. Yang, \u00f6rne\u011fin, bir tepenin g\u00fcne\u015f g\u00f6ren, Yin ise g\u00f6lgede kalan taraf\u0131n\u0131 temsil eder. Yin, ayn\u0131 zamanda \u201chile\u201d kar\u015f\u0131l\u0131\u011f\u0131 olarak da kullan\u0131l\u0131r. Bununla birlikte Yin alan\u0131, \u00c7in d\u00fc\u015f\u00fcncesinde hi\u00e7 de \u201cYang kar\u015f\u0131t\u0131 d\u00fcnya\u201d olarak de\u011fil, tersine Yang alan\u0131n\u0131 tamamlayan, onunla kutupsal olarak ba\u011fl\u0131 sphare (etki alan\u0131) olarak g\u00f6r\u00fcn\u00fcr. Yin olmaks\u0131z\u0131n Yang meydana \u00e7\u0131kamaz. Bu Yin-Yang d\u00fc\u015f\u00fcncesinden hareketle hile, sanki kozmolojik bir me\u015fruluk kazan\u0131r. Hile, zorunlu ve do\u011fal olarak, hile-olmayanla birlikte var olur, t\u0131pk\u0131 \u201cdo\u011fru ile yalan\u0131n sonsuzca birlikte var olmas\u0131\u201dnda oldu\u011fu gibi (Volkszeitung<\/em> \/ Halk Gazetesi, Pekin 26.11.1998, s.12). Sadece hile-olmayan \u00fczerine in\u015fa edilmi\u015f bir insanlar aras\u0131 ili\u015fkiler d\u00fcnyas\u0131, \u00f6yle g\u00f6r\u00fcn\u00fcyor ki, \u00c7inliler i\u00e7in d\u00fc\u015f\u00fcn\u00fclemez bir \u015feydir. Johann Wolfgang von Goethe (1749-1832), \u015fu \u00f6zdeyi\u015fiyle, tam da bu noktada \u00c7inlilere yak\u0131n durur: \u201cD\u00fcnyay\u0131 i\u015fimize geldi\u011fi gibi tan\u0131yabiliyoruz; oysa o, daima, bir y\u00fcz\u00fcyle g\u00fcn\u00fc, \u00f6b\u00fcr y\u00fcz\u00fcyle geceyi saklar.\u201d<\/p>\n

Yin-Yang birlikteli\u011finden hilenin bir temel onaylan\u0131\u015f\u0131 \u00e7\u0131kar ki, bu onun sonu\u00e7ta bilgelik ve ak\u0131ll\u0131l\u0131\u011f\u0131n b\u00fct\u00fcnleyici bir yap\u0131ta\u015f\u0131 olarak g\u00f6r\u00fclmesini getirir. Hatta \u00f6yle ki, Yin ve Yang aras\u0131ndaki ili\u015fkilerden do\u011fan de\u011fi\u015fimler \u00f6rne\u011finde, insan\u0131n talihinin yaver gitmesini sa\u011flamak, 36 kitab\u0131na uygun olarak, strategem bilgisinin eksenini, belkemi\u011fini olu\u015fturur. (\u201cHile\u201dnin Arap\u00e7adaki anlamlar\u0131ndan birisi \u201c\u00e7are\u201ddir -\u00e7.n.)<\/p>\n

Ayr\u0131ca Bat\u0131\u2019da yayg\u0131n oldu\u011fu \u015fekliyle, \u201cH\u0131ristiyanl\u0131\u011f\u0131n Tanr\u0131s\u0131\u201dn\u0131n her t\u00fcrl\u00fc hileden ar\u0131nd\u0131r\u0131lm\u0131\u015f g\u00f6r\u00fcnt\u00fcs\u00fc, acaba bir -hile kokan- fiksiyon (ger\u00e7ekte olmad\u0131\u011f\u0131 ya da olup olmad\u0131\u011f\u0131 bilinmedi\u011fi halde varm\u0131\u015f gibi d\u00fc\u015f\u00fcn\u00fclen \u015fey, yap\u0131nt\u0131) olmas\u0131n? Tanr\u0131ya \u00f6zg\u00fc hilekarl\u0131k \u015f\u00fcphesiz sadece uygun strategemik analizlerle ortaya konulabilir; fakat Bat\u0131 ne yaz\u0131k ki b\u00f6yle bir analiz geli\u015ftirmemi\u015ftir. (bkz. Ulrich Mauch: Der listige Jesus<\/em> \/ Hilekar \u0130sa, Z\u00fcrih 1992).<\/p>\n

\"\"Bat<\/strong>\u0131l\u0131lar i\u00e7in maymunluk, \u00c7inliler i\u00e7in bilgelik \u00f6rne\u011fi<\/strong><\/p>\n

Freiburg\u2019daki Albert-Ludwig \u00dcniversitesi Klasik Filoloji B\u00f6l\u00fcm\u00fcnden profes\u00f6r Wolfgang Kullmann, bana yazd\u0131\u011f\u0131 2.10.1994 tarihli bir mektupta \u015f\u00f6yle diyordu: \u201cA\u00e7\u0131kt\u0131r ki, hile erken d\u00f6nem Grek destanlar\u0131nda bir rol oynar: Tahta at, hilebaz Odysseus\u2019un marifetidir ve onun hilesi \u00e7ok olumlu kar\u015f\u0131lanm\u0131\u015ft\u0131r. Hesiodos\u2019un eserinde s\u00f6z\u00fc edilen bir aldatmaca, Prometheus\u2019un Zeus\u2019un yan\u0131nda ger\u00e7ekle\u015ftirdi\u011fi kurban aldatmacas\u0131 (tanr\u0131lar kurban\u0131n yaln\u0131zca k\u00f6t\u00fc k\u0131s\u0131mlar\u0131n\u0131 al\u0131rlar); a\u015fk hilesi (Zeus\u2019un Hera taraf\u0131ndan sava\u015f alan\u0131ndan uzakla\u015ft\u0131r\u0131lmak amac\u0131yla ba\u015ftan \u00e7\u0131kar\u0131lmas\u0131), Grek destanlar\u0131ndaki di\u011fer \u00fcnl\u00fc hile \u00f6rnekleridir. Daha sonralar\u0131 Aphrodite ve sevgi, s\u0131k s\u0131k \u2018hile\u2019 ile ba\u011f\u0131nt\u0131l\u0131 olarak birlikte an\u0131lm\u0131\u015flard\u0131r. Pek gariptir ki, klasik \u00e7a\u011f Grek eti\u011finde bu fenomen hi\u00e7 de g\u00f6ze batar bir \u015fekilde ele \u2018al\u0131nmam\u0131\u015ft\u0131r (Aristoteles\u2019te \u2018hile\u2019 s\u00f6zc\u00fc\u011f\u00fc bir kez bile ge\u00e7mez).\u201d<\/p>\n

Renate Zoepffel ve Ute Guzzoni, bunun neden b\u00f6yle oldu\u011fu sorusuna ili\u015fkin birka\u00e7 g\u00f6r\u00fc\u015f ortaya atm\u0131\u015flard\u0131r (bkz.: Harro von Senger -yay\u0131mc\u0131-: Die List <\/em>[Hile], Frankfurt a.M. 1999, s.111 ve devam\u0131, 386 ve devam\u0131). Hilenin Grek filozoflar\u0131 taraf\u0131ndan \u00fczerinde hi\u00e7bir irdeleme inceleme yap\u0131lmadan mahkum edilmesinden sonra, o, eski Roma\u2019da, \u00fcstelik bir derece daha k\u00f6t\u00fc duruma d\u00fc\u015f\u00fcr\u00fcld\u00fc. B\u00fcy\u00fck Romal\u0131 tarih yazar\u0131 Livius (M\u00d6 59 – MS 17), hileyi, Roma Tarihi <\/em>(kitap I. 53,4) adl\u0131 eserinde \u201casla Roma\u2019ya \u00f6zg\u00fc olmayan bir ara\u00e7\u201d olarak jurnalledi. B\u00f6ylece havari Pavlus \u015funlar\u0131 s\u00f6ylerken, verimli bir toprak bulmu\u015f oluyordu: \u201cBu d\u00fcnyadaki bilgelik, Tanr\u0131 nezdinde saf ve budala olmakt\u0131r.\u201d Bat\u0131\u2019da hilenin \u201cak\u0131ll\u0131l\u0131\u011f\u0131n yanl\u0131\u015f tarzlar\u0131\u201dndan, hatta \u201cTanr\u0131\u2019ya k\u00fcf\u00fcr\u201dden say\u0131lmas\u0131na \u015fa\u015fmamak gerekir (bkz.: Peder Dr. Bernhard Kalin\u2019in Yeni Thomas\u00e7\u0131l\u0131\u011f\u0131 \u00f6\u011freten Einf\u00fchrung in <\/em>die Ethik <\/em>\/ Eti\u011fe Giri\u015f adl\u0131 kitab\u0131, 2.bask\u0131, Sarnen 1954, Nr.204). Ve pek tabii bunlara uygun olarak, Katolik Kilisesi\u2019nin 2865 paragrafl\u0131k Wehkatechismus<\/em>\u2019unun (D\u00fcnya \u0130lmihali) 700 sayfay\u0131 a\u015fan k\u0131sm\u0131nda (Oldenburg 1993) \u201cPapa\u2019n\u0131n \u2018\u0130sa\u2019n\u0131n mesaj\u0131n\u0131n tam ve k\u0131salt\u0131lmadan\u2019 nakledilmesi\u201dne ili\u015fkin s\u00f6zlerine dayan\u0131larak (Neuer Z\u00fcrcher Zeitung <\/em>-Yeni Z\u00fcrih Gazetesi-, 1.10.1993, s.23), hile, tek bir s\u00f6zle bile olumlu \u015fekilde an\u0131lmaya de\u011fer bulunmam\u0131\u015ft\u0131r (bkz.: \u0130lmihal<\/em>\u2019in \u201ckonu dizini\u201d b\u00f6l\u00fcm\u00fc, s.797).<\/p>\n

\"\"
B\u00fcy\u00fck Alman askerlik d\u00fc\u015f\u00fcn\u00fcr\u00fc Clausewitz\u2019e g\u00f6re \u201cHile; kendileri i\u00e7in hi\u00e7bir bilgeli\u011fin yeterli olmad\u0131\u011f\u0131, tam anlam\u0131yla zay\u0131f ve k\u00fc\u00e7\u00fck insanlar\u0131n medet umduklar\u0131 son \u015fey\u201ddir.<\/figcaption><\/figure>\n

B\u00fcy\u00fck Alman askerlik d\u00fc\u015f\u00fcn\u00fcr\u00fc Clausewitz\u2019in bak\u0131\u015f a\u00e7\u0131s\u0131ndan g\u00f6r\u00fcld\u00fc\u011f\u00fcnde, \u201cHile; kendileri i\u00e7in hi\u00e7bir bilgeli\u011fin yeterli olmad\u0131\u011f\u0131, tam anlam\u0131yla zay\u0131f ve k\u00fc\u00e7\u00fck insanlar\u0131n medet umduklar\u0131 son \u015fey olarak\u201d kendisini g\u00f6sterir (Carl von Clausewitz, Vom Krieg <\/em>\/ Sava\u015f \u00dczerine, \u00fc\u00e7\u00fcnc\u00fc kitap, b\u00f6l\u00fcm XI, Pfaffenhofen 1969, s.108). Buna g\u00f6re hile, bilgelikle hi\u00e7 de ba\u011fda\u015fmaz; tersine, ona ancak, bilgelikle yap\u0131lacak \u015feylerin sonuna gelindi\u011finde, bunlar t\u00fckendi\u011finde ba\u015fvurulur. Ayd\u0131nlanma\u2019n\u0131n \u00f6nc\u00fcs\u00fc John Locke i\u00e7in hile, az \u00e7ok i\u011fren\u00e7 bir \u015feydir: \u201cHile (cunning) bilgeli\u011fin maymunudur ve bilgelikten olabildi\u011fince uzakt\u0131r. Maymun olarak hile, bununla birlikte, kendisini insana ger\u00e7ekten \u00f6zde\u015f k\u0131labilecek \u015feyden (ak\u0131ldan -\u00e7.n.) yoksun olan maymunun insana benzerli\u011finden \u00f6t\u00fcr\u00fc bu kadar i\u011fren\u00e7tir. Hile. sadece ak\u0131l y\u00f6n\u00fcnden bir eksikliktir (…)\u201d (Gedanken \u00fcber die <\/em>Erziehung <\/em>\/ E\u011fitim \u00dczerine D\u00fc\u015f\u00fcnceler, Nr. 140).<\/p>\n

Bilgelik ve hile ba\u011f\u0131nt\u0131s\u0131, binlerce y\u0131ldan beri, merkez \u00c7in devletinde tamamen farkl\u0131 g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Merkez \u00c7in yaz\u0131m\u0131nda \u201cbilgelik\u201d i\u00e7in kullan\u0131lan i\u015faret, bug\u00fcnk\u00fc \u00c7in\u2019de Latin harfleriyle \u201czhi\u201d \u015feklinde yaz\u0131lmaktad\u0131r. \u201cZhi\u201dnin a\u00e7\u0131klanmas\u0131 konusunda \u00c7in dilinin Bat\u0131\u2019da yay\u0131mlanm\u0131\u015f (yay\u0131mc\u0131: Institut Ricci) en iyi s\u00f6zl\u00fc\u011f\u00fc olan Dictionnaire fran\u00e7aise de la langue chinoise <\/em>[Frans\u0131zca-\u00c7ince S\u00f6zl\u00fck], Paris 1976, s.149) a\u015fa\u011f\u0131daki d\u00f6rt anlam\u0131 vermektedir: 1) yetenek, kapasite; 2) zihin, anlama yetisi, basiret, sa\u011fg\u00f6r\u00fc, uyan\u0131kl\u0131k, a\u00e7\u0131kg\u00f6zl\u00fck; 3) kavray\u0131\u015fl\u0131, sa\u011fg\u00f6r\u00fcl\u00fc, uyan\u0131k, a\u00e7\u0131kg\u00f6z; 4) strategem<\/strong>, sava\u015f hilesi (her bir anlam i\u00e7in bkz.: Harro von Senger: \u201cStrategemische <\/em>Weisheit<\/em>\u201d [\u201cStrategemik Bilgelik\u201d], Archiv f\u00fcr Begriffsgeschichte <\/em>[Kavram Tarihi Ar\u015fivi], cilt XXXIX, Bonn 1996, s.29 ve devam\u0131). Muhakkak ki, hile ve bilgeli\u011fin kar\u015f\u0131t kavramlar oldu\u011funa inan\u0131lmas\u0131, \u00f6zg\u00fcl bir terim i\u00e7inde, Bat\u0131\u2019ya esasen hi\u00e7 de yabanc\u0131 de\u011fildir. M. Detienne ve J.P. Vernant\u2019\u0131n \u201cGrek\u00e7enin Etimolojik S\u00f6zl\u00fc\u011f\u00fc\u201d adl\u0131 eserlerinde \u201cmetis\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fc a\u00e7\u0131klama tarzlar\u0131na bak\u0131ld\u0131\u011f\u0131nda, eski Grek\u00e7e \u201cbilgelik\u201din, s\u00f6yleni\u015fi esas al\u0131narak Latin harfleriyle \u201czhi\u201d olarak yaz\u0131lan \u00c7inlilere \u00f6zg\u00fc kavrama pek yak\u0131n bir anlam\u0131 oldu\u011fu g\u00f6r\u00fcl\u00fcr. \u201cMetis\u201d, buna g\u00f6re \u015fudur: \u201cBir zek\u00e2 ve d\u00fc\u015f\u00fcnce bi\u00e7imi, tan\u0131man\u0131n bir \u015fekli; zihinsel duru\u015flardan, \u00f6nseziyi d\u00fczenleyen entelekt\u00fcel davran\u0131\u015flardan, kavray\u0131\u015ftan, \u00f6ng\u00f6r\u00fcden, d\u00fc\u015f\u00fcnce esnekli\u011finden, aldatmacadan, beceriklilikten, \u00f6zenli dikkatten, uygunlu\u011fun kan\u0131s\u0131ndan, de\u011fi\u015fik ustal\u0131klardan, elde edilmi\u015f deneyimden olu\u015fan karma\u015f\u0131k ama birbiriyle ba\u011f\u0131nt\u0131l\u0131 bir b\u00fct\u00fcn\u00fc kapsar; belirsiz, \u015fa\u015f\u0131rt\u0131c\u0131, oynak ve u\u00e7ucu -ne belirgin \u00f6l\u00e7\u00fcye, ne de kesin hesap ve ak\u0131l y\u00fcr\u00fctmeye uygun olan- ger\u00e7ekliklere uygulan\u0131r\u201d (Marcel Detienne, Jean-Pierre Vemant: Le ruses de l\u2019intelligence: la metis des <\/em>Grecs, <\/em>Paris 1974, s.9 ve devam\u0131).<\/p>\n

\"\"Almanca \u201clist\u201d (hile) s\u00f6zc\u00fc\u011f\u00fc de, di\u011ferleri aras\u0131nda erken bir d\u00f6nemde \u201cbilgelik\u201d anlam\u0131na geliyordu. \u00d6yle ki, eski Grek\u00e7e \u201cmetis\u201d ve \u00c7ince \u201czhi\u201d s\u00f6zc\u00fcklerine kar\u015f\u0131t olarak, Almanca \u201clist\u201d s\u00f6zc\u00fc\u011f\u00fc -hi\u00e7 de hile kar\u0131\u015fmam\u0131\u015f anlam\u0131yla- bilgeli\u011fe o zamanlar verilen anlam\u0131 ifade ediyordu ve modern anlamda \u201clist\u201d (bkz.: Duden S\u00f6zl\u00fc\u011f\u00fcnde \u201clist\u201din 12 ba\u015fl\u0131k alt\u0131nda toplanm\u0131\u015f anlamlar\u0131) bu eski anlamla \u00f6zde\u015f de\u011fildi ve s\u00f6zc\u00fc\u011f\u00fcn k\u00f6keni bak\u0131m\u0131ndan olumlu anlam\u0131ndan modern, dar ve olumsuz anlam\u0131na do\u011fru k\u0131sa bir zaman dilimi i\u00e7inde ger\u00e7ekle\u015fen ge\u00e7i\u015fin kar\u015f\u0131la\u015ft\u0131rmal\u0131 bir incelemesi, bunu a\u00e7\u0131k\u00e7a g\u00f6sterir. \u00c7incedeki \u201czhi\u201dnin \u00f6zelli\u011fi, sadece e\u015fzamanl\u0131 de\u011fil, hatta -zorlu d\u00f6nemlerden ge\u00e7erek- \u201cbilgelik\u201d-\u201chile\u201d ba\u011f\u0131nt\u0131s\u0131ndaki \u00e7ift anlam\u0131, artzamanl\u0131 olarak korumaya devam etmesindedir.<\/p>\n

Pekin\u2019de yay\u0131mlanan bir g\u00fcnl\u00fck gazetenin 22.6.1995 tarihinde verdi\u011fi bir haber, \u201cYi lao fu zhi <\/em>dou san jiefan\u201d ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131maktad\u0131r ki; ba\u015fl\u0131k, \u201cya\u015fl\u0131 bir kad\u0131n \u00fc\u00e7 haydudun hilesiyle (list) sava\u015f\u0131yor\u201d \u015feklinde \u00e7evrilebilir. Habere g\u00f6re, Jia Yumei adl\u0131 ya\u015fl\u0131 kad\u0131n yan\u0131nda bir yak\u0131n\u0131 olmaks\u0131z\u0131n, Hui adl\u0131 az\u0131nl\u0131\u011f\u0131n ya\u015fad\u0131\u011f\u0131, Ningxia otonom b\u00f6lgesinde bulunan Yinchuan kentindeki, alt kat\u0131 d\u00fckkan olan evinde oturuyordu. D\u00fckkan\u0131n bulundu\u011fu bina, g\u00f6\u00e7menlere tahsis edilmi\u015f olan geni\u015f bir kamp arazisi \u00fczerinde tek ba\u015f\u0131na y\u00fckseliyordu. \u00c7\u00fcnk\u00fc di\u011fer g\u00f6\u00e7men evleri g\u00f6\u00e7menlerin bir eylemine tepki olarak tamamen y\u0131kt\u0131r\u0131lm\u0131\u015ft\u0131. Gece yar\u0131s\u0131 \u00fc\u00e7 haydut ev kap\u0131s\u0131 \u00f6n\u00fcnde g\u00fcr\u00fclt\u00fc pat\u0131rt\u0131 \u00e7\u0131kard\u0131lar ve i\u00e7eriye al\u0131nmalar\u0131n\u0131 ve kendilerine para verilmesini istediler. Ya\u015fl\u0131 kad\u0131n \u015fu hileye ba\u015fvurdu: Haydutlar\u0131 \u00f6nce dost\u00e7a bir ses tonuyla oyalamay\u0131 denedi. Bakt\u0131 ki bundan bir sonu\u00e7 elde edemeyecek; canh\u0131ra\u015f bir sesle \u00fcst kattaki o\u011fullar\u0131na -asl\u0131nda olmayan o\u011fullar\u0131na- seslendi: \u201cPolisi \u00e7a\u011f\u0131r\u0131n! Silahlar\u0131n\u0131z\u0131 al\u0131p hemen a\u015fa\u011f\u0131ya inin!\u201d Hemen ard\u0131ndan, kendisine s\u00f6zde yan\u0131t veren s\u00f6zde o\u011fullar\u0131ndan birinin sesini taklit etti. Haydutlar o anda ortadan kayboldular.<\/p>\n

G<\/strong>\u00fc\u00e7 kullanmak yerine kafay\u0131 \u00e7al\u0131\u015ft\u0131rarak sava\u015fmak<\/strong><\/p>\n

Pekin\u2019de yay\u0131mlanan gazetenin ya\u015fl\u0131 kad\u0131n\u0131n davran\u0131\u015f\u0131n\u0131n karakteristi\u011fini ifade etmek i\u00e7in kulland\u0131\u011f\u0131 \u201czhi dou\u201d terimi (\u201chileye ba\u015fvurarak sava\u015fmak\u201d, ilgili olarak \u201caldatmak\u201d) veya \u201cdou zhi\u201d (s\u00f6zc\u00fck anlam\u0131yla: \u201ckendini bilgelik\/hile ile ba\u011f\u0131nt\u0131l\u0131 olarak tartmak\u201d ve ilgili olarak \u201cbilgelik \u00f6d\u00fcl\u00fc i\u00e7in \u00e7eki\u015fmek\u201d); ne var ki, en yeni modern metinlerde hi\u00e7 de s\u0131kl\u0131kla kullan\u0131lmaz, tersine h\u00e2l\u00e2 eski zamanlara ait metinlerde yer al\u0131rlar. \u00c7in\u2019de, t\u00fcm \u00c7in hanedanlar\u0131n\u0131n en uzun s\u00fcre h\u00fck\u00fcm s\u00fcreni olan Han hanedan\u0131n\u0131n (M\u00d6 206 – MS 220) kurucusu Liu Bang\u2019\u0131n, i\u00e7inde \u201cdou zhi\u201d terimi ge\u00e7en bir ibaresi olduk\u00e7a \u00fcnl\u00fcd\u00fcr: \u201cNing ken dou zhi, bu neng dou li\u201d: \u201cBen bir bilgelik \u00f6l\u00e7\u00fct\u00fc \u00f6neriyorum, kas g\u00fcc\u00fcn\u00fc \u00f6l\u00e7\u00fct almaya kalk\u0131\u015fm\u0131yorum.\u201d Liu Bang\u2019\u0131n b\u00fcy\u00fck rakibi Xiang Yu, Liu Bang\u2019\u0131n babas\u0131n\u0131 yakalatm\u0131\u015f ve Liu Bang\u2019a kar\u015f\u0131, kendisi meydana \u00e7\u0131kmayacaksa, babas\u0131n\u0131 ate\u015fte kaynataca\u011f\u0131 tehdidini savurmu\u015ftu. Buna kar\u015f\u0131l\u0131k Liu Bang, bu durumda kendisine bir tas et suyu g\u00f6ndermesi haberini u\u00e7urdu. K\u00fcplere binen Xiang Yu amac\u0131na ula\u015famad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcp bu giri\u015fiminden vazge\u00e7ti. Liu Bang ile g\u00f6r\u00fc\u015fmelere ba\u015flad\u0131 ve h\u00fck\u00fcmdarl\u0131k tac\u0131 i\u00e7in aralar\u0131nda g\u00f6\u011f\u00fcs g\u00f6\u011fse d\u00f6v\u00fc\u015fmeyi \u00f6nerdi. Bunun \u00fczerine Liu Bang, g\u00fclerek, kendisine yukar\u0131daki ibareyle yan\u0131t verdi.<\/p>\n

\"\"
Han Hanedan\u0131n\u0131n (M\u00d6 206 – MS 220) kurucusu Liu Bang.<\/figcaption><\/figure>\n

Ger\u00e7ekten Liu Bang\u2019\u0131n Xiang Yu ile m\u00fccadelesinde \u00f6nerdi\u011fi ve ba\u015fvurdu\u011fu \u201cbilgelik \u00f6l\u00e7\u00fct\u00fc\u201d, esasen, hilelerin icad\u0131nda ve kullan\u0131m\u0131nda meydana \u00e7\u0131kar. \u00c7inlilerin 36 strategeminden sekizincisine ad olmu\u015f olan \u201cG\u00f6r\u00fcn\u00fc\u015fte Asma K\u00f6pr\u00fcy\u00fc Onarmak, Fakat Gizlice Chencang\u2019a Y\u00fcr\u00fcmek\u201d ifadesi, zaten Liu Bang\u2019\u0131n bir sava\u015f hilesine dayan\u0131r.<\/p>\n

\u201cZhi\u201d \u00c7in\u2019in en eski askerlik kitab\u0131 olan Meister Suns Kriegskunst<\/em> [Sun Usta\u2019n\u0131n Sava\u015f Sanat\u0131] adl\u0131 kitapta (yakla\u015f\u0131k M\u00d6 500) toplam yedi kez ge\u00e7er. Bunlardan birinde \u015f\u00f6yle bir c\u00fcmle vard\u0131r: \u201cFei sheng zhi bu neng yong jian\u201d: \u201c\u00dcst\u00fcn bir bilgelik (zhi) olmadan hi\u00e7bir gizli ajanl\u0131k i\u015fi yap\u0131lamaz.\u201d Burada \u201cbilgelik\u201din hileye dayal\u0131 bir \u00e7e\u015fniye sahip oldu\u011fu, \u00f6nemli \u00c7inli yorumcular taraf\u0131ndan vurgulanmaktad\u0131r. \u00d6rne\u011fin Du Mu (803-852) \u015f\u00f6yle yazm\u0131\u015ft\u0131: \u201c\u00d6ncelikle s\u00f6z konusu olan, g\u00f6reve al\u0131nan bir ispiyoncunun d\u00fcr\u00fcst, ciddi ve \u00e7ok hile bilir olup olmad\u0131\u011f\u0131n\u0131 saptamak i\u00e7in, onun karakterini de\u011ferlendirmektir. O ancak bundan sonra g\u00f6revlendirilebilir.\u201d Tabii ki ancak hilenin ne oldu\u011funu bilen birisi bir di\u011fer insan\u0131n hilebazl\u0131\u011f\u0131n\u0131 kavrayabilir.<\/p>\n

Sun Usta\u2019n<\/em>\u0131n Sava\u015f Sanat\u0131<\/em>\u2019nda bir askeri lider \u00fczerine \u015f\u00f6yle denir: \u201cBir generali general k\u0131lan \u015fey, bilgelik (zhi), inan\u0131l\u0131rl\u0131k, duyguda\u015fl\u0131k, cesaret ve kararl\u0131l\u0131kt\u0131r.\u201d \u201cBilgelik\u201d (zhi) hemen yukar\u0131da ad\u0131 ge\u00e7en yorumcu Du Mu taraf\u0131ndan \u201cbecerikli ve hile bilir olmak ve de\u011fi\u015fen durumlara kendini uyarlamak\u201d kapasitesi olarak a\u00e7\u0131klanmaktad\u0131r. Yorumcu Mei Yaochen (1002-1060) \u015f\u00f6yle yazmaktad\u0131r: \u201cBilgelik (zhi) becerikli ve hilebaz olmakt\u0131r.\u201d Daha \u00f6nceleri Wang Fu (76-157) \u015funa dikkat \u00e7ekmi\u015fti:\u201d Bilgelik (zhi) sayesinde general d\u00fc\u015fman\u0131n\u0131 yola getirebilir (…) General d\u00fc\u015fman\u0131n\u0131 yola getirdi mi, de\u011fi\u015fen ko\u015fullara kendini uyarlayacak muktedir bir konumda olur (…) O etkili ve bilge (zhi) insanlar kullan\u0131rsa, gizli planlar\u0131 (yinmou) ba\u015far\u0131ya ula\u015f\u0131r.\u201d<\/p>\n

\"\"
Tao Te Ching (\u0130zlenecek Yol ve Erdemler Kitab\u0131) adl\u0131 kitab\u0131n yazar\u0131 oldu\u011fu s\u00f6ylenen bilge Lao Tzu M\u00d6 6. y\u00fczy\u0131lda ya\u015fam\u0131\u015ft\u0131r (Lao Tse diye de bilinir).<\/figcaption><\/figure>\n

Sun Usta, 2500 y\u0131ldan fazla bir zaman \u00f6nce, Konf\u00fc\u00e7y\u00fcs\u2019\u00fcn de (M\u00d6 551 veya 552-479) ya\u015fad\u0131\u011f\u0131 zaman\u0131 i\u00e7ine alan \u0130lkbahar ve Yaz \u00c7a\u011f\u0131nda ya\u015fam\u0131\u015ft\u0131. Bu \u00e7a\u011fda ya\u015fayan bir ba\u015fka filozof, kendisi hakk\u0131nda her \u015feyden \u00f6nce bizzat varl\u0131\u011f\u0131n\u0131 ve kuruculu\u011funu kendisine ithaf edilmi\u015f olan Tao Te Ching<\/em> (\u0130zlenecek Yol ve Erdemler Kitab\u0131) adl\u0131 kitaptan bilgi sahibi oldu\u011fumuz Lao Tzu, \u201cbilgelik\u201di, hileyi \u00e7a\u011fr\u0131\u015ft\u0131ran d\u00fc\u015f\u00fcnceler i\u00e7inde \u015f\u00f6yle belirlemektedir: \u201cAk\u0131ll\u0131l\u0131k ile bilgeli\u011fi (zhi) ayn\u0131 \u015fey sanmak, b\u00fcy\u00fck bir yanl\u0131\u015ft\u0131r.\u201d (Tao Te Ching<\/em>, b\u00f6l\u00fcm 18). Buna uygun olarak Lao Tzu \u015funu saptamaktad\u0131r: \u201cKutsall\u0131\u011fa set \u00e7ekilir ve bilgelikten (zhi) umut kesilirse, halk y\u00fcz kat fazlas\u0131yla kazan\u0131r.\u201d (Tao Te <\/em>Ching<\/em>, b\u00f6l\u00fcm 19). \u201cKim ki devleti bilgelikle (zhi) y\u00f6netir, devlete zarar vermi\u015f olur; kim ki devleti bilgelikle y\u00f6netmez, o devletini mutlu k\u0131lar.\u201d (Tao Te Ching<\/em>, b\u00f6l\u00fcm 65).<\/p>\n

\u00c7in\u2019de modern, ama biraz s\u0131radan bir yorumda, Lao Tzu taraf\u0131ndan bir kenara at\u0131lan bilgelik ve sanki bilgelikten \u00e7\u0131kar gibi g\u00f6sterilen hile aras\u0131ndaki ili\u015fki, \u015f\u00f6yle yorumlanmaktad\u0131r: \u201c[Lao Tzu] tarz bilgelik \u00fczerine ka\u00e7\u0131nmak gereklili\u011fini talep etmi\u015ftir. (…) Lao Tzu bilgiyi ve bilgeli\u011fi, halk\u0131n zor y\u00f6netildi\u011fini, \u00e7\u00fcnk\u00fc ayn\u0131 halk\u0131n bilgilere sahip oldu\u011funu s\u00f6ylemek suretiyle reddeder. \u0130nsanlar niye yalan ve dolana ba\u015fvururlar ki? Bunun sebebi bu \u015fekilde an\u0131lan bilgeli\u011finin aldatma i\u015finde oynad\u0131\u011f\u0131 rolde yat\u0131yor olsa gerek (…).\u201d<\/p>\n

Lao Tzu bilgelik (zhi) ve hileyi pekala e\u015fanlaml\u0131 olarak ele alm\u0131\u015f olabilir ki, e\u011fer b\u00f6yleyse, hile onun g\u00f6z\u00fcnde bilgeli\u011fin bir zorunlu sonucu olmu\u015ftur. \u00c7\u00fcnk\u00fc bir \u015fey ne kadar ak\u0131ll\u0131ca ve bilgece planlan\u0131r, tasarlan\u0131r veya kurgulan\u0131rsa; hileci kimseler buna o kadar tepki g\u00f6sterirler. Ne kadar \u00e7ok bilgelik, o kadar \u00e7ok kar\u015f\u0131 karelere ge\u00e7meye y\u00f6nelmi\u015f hile; ne kadar az bilgelik, insanlar\u0131n hilecili\u011fine o kadar az meydan okuma. Lao Tzu taraf\u0131ndan yaz\u0131lm\u0131\u015f olan Tao Te Ching<\/em> adl\u0131 eserde, a\u00e7\u0131kt\u0131r ki, Tao Te Ching<\/em>\u2019i sava\u015f sanat\u0131 \u00fczerine bir kitap ve Lao Tzu\u2019y\u0131 bir entrika filozofu olarak g\u00f6sterme f\u0131rsat\u0131 sunan d\u00fc\u015f\u00fcnceler de bulunur (bkz.: 17.31).<\/p>\n

Hileyi hile yapan nedir?<\/strong><\/p>\n

\u00c7inliler a\u00e7\u0131s\u0131ndan hilenin g\u00f6stergesi, \u00e7ok eskiden beri, \u201caldatma\u201d ve \u201cyalan-dolan\u201d de\u011fil, tersine \u201cola\u011fand\u0131\u015f\u0131l\u0131k\u201dt\u0131r (qi). Bunun, Duden s\u00f6zl\u00fc\u011f\u00fcn\u00fcn verdi\u011fi geni\u015f tan\u0131mda oldu\u011fu gibi, \u201cnormal\u201d ve ba\u011f\u0131nt\u0131l\u0131 olarak \u201cola\u011fan\u201d (zheng) ile nas\u0131l bir diyalektik birlik i\u00e7inde g\u00f6r\u00fcld\u00fc\u011f\u00fc, Sun Usta\u2019n\u0131n Sava\u015f Sanat\u0131<\/em>\u2019ndan a\u015fa\u011f\u0131daki pasajda a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcr:<\/p>\n

\u201cT\u00fcm ordunun g\u00fcven i\u00e7inde d\u00fc\u015fman\u0131n kar\u015f\u0131s\u0131nda dayanmas\u0131 ve asla yenilgiye u\u011framamas\u0131, \u2018qi\u2019 [ola\u011fand\u0131\u015f\u0131] ve \u2018zheng\u2019ten [ola\u011fan] kaynaklanan bir sonu\u00e7tur (…) Her sava\u015fta d\u00fc\u015fmanla ilk temas s\u0131ras\u0131nda \u2018zheng\u2019 [(ola\u011fan) birlikler, sava\u015f y\u00f6ntemleri vd.] uygulan\u0131r; fakat zafer \u2018qi\u2019 sayesinde [ola\u011fand\u0131\u015f\u0131 ve s\u00fcrprizli bir tarz i\u00e7inde sald\u0131ran birliklerle vd.] elde edilir (…) \u2018Qi\u2019nin \u00fcretiminde ge\u00e7ici \u00e7areler; g\u00f6k ve yery\u00fcz\u00fc, h\u0131zla akan nehirler ve \u0131rmaklar, kaybolan ve fakat yeniden do\u011fan g\u00fcne\u015f ve ay, ge\u00e7ip giden ve fakat s\u00fcrekli olarak hep geri d\u00f6nen d\u00f6rt mevsim gibi; s\u0131n\u0131rs\u0131zd\u0131r, bitmez t\u00fckenmezdir. M\u00fczikte be\u015f sesten fazlas\u0131 yoktur; fakat [onlar\u0131n farkl\u0131 enstr\u00fcmanlar\u0131n kat\u0131lmas\u0131 suretiyle olu\u015fturduklar\u0131 kombinasyonlarla] sa\u011flanan de\u011fi\u015fiklikler sayesinde duyulan seslerden \u00e7ok daha fazla melodi elde edilir. Be\u015f renkten fazlas\u0131 yoktur; fakat [onlar\u0131n farkl\u0131 maddelerin kat\u0131\u015ft\u0131r\u0131lmas\u0131 suretiyle olu\u015fturduklar\u0131 kombinasyonlarla] g\u00f6r\u00fclenden \u00e7ok daha fazla renk tonu elde edilir. Sadece be\u015f tat vard\u0131r; fakat [onlar\u0131n farkl\u0131 g\u0131da maddelerinin kullan\u0131lmas\u0131 suretiyle olu\u015fturduklar\u0131 kombinasyonlarla] tek tek g\u0131da maddelerinin verdikleri tatlardan \u00e7ok daha fazla tat elde edilir. Sava\u015f\u0131n y\u00f6netim tarz\u0131 bak\u0131m\u0131ndan, b\u00f6ylece art\u0131k sadece ola\u011fand\u0131\u015f\u0131 (qi) ve sadece ola\u011fan (zheng) olandan daha fazlas\u0131na ihtiya\u00e7 vard\u0131r; \u00f6yle ki, onlar\u0131n kat\u0131\u015ft\u0131r\u0131lmas\u0131yla ortaya \u00e7\u0131kan varyasyonlar [\u00e7e\u015fitli somut senaryolar \u00e7er\u00e7evesinde] s\u0131n\u0131rs\u0131z say\u0131da imkan a\u00e7ar. Ola\u011fand\u0131\u015f\u0131 (qi) ve ola\u011fan (zheng) kar\u015f\u0131l\u0131kl\u0131 olarak birbirinden \u00e7\u0131karlar, onlar\u0131n kar\u015f\u0131l\u0131kl\u0131 ili\u015fkileri bir d\u00f6ng\u00fcn\u00fcn s\u0131n\u0131rs\u0131zl\u0131\u011f\u0131yla kar\u015f\u0131la\u015ft\u0131r\u0131labilir; onlar\u0131n kombinasyonlar\u0131ndan \u00e7\u0131kan imkanlar\u0131 ba\u015fka ne (kim) yaratabilir ki?\u201d<\/p>\n

Sun Usta\u2019n<\/em>\u0131n Sava\u015f Sanat\u0131 <\/em>\u00fczerine 1978\u2019de \u015eanghay\u2019da yay\u0131mlanm\u0131\u015f olan bir toplu bas\u0131mda, daha ilk sat\u0131rda, bu d\u00fc\u015f\u00fcncenin yorumu, Tang \u00c7a\u011f\u0131\u2019ndan (618-907) Li Quan taraf\u0131ndan bir \u00f6zdeyi\u015f halinde \u015f\u00f6yle yer almaktad\u0131r: \u201cBir sava\u015fta d\u00fc\u015fman\u0131 hilesiz yenmek zordur.\u201d Song \u00c7a\u011f\u0131\u2019ndan (960-1279) He Yanxi taraf\u0131ndan Tang \u00c7a\u011f\u0131\u2019ndan k\u0131sa bir s\u00fcre sonra yap\u0131lan bir yoruma g\u00f6re, \u201cqi\u201d s\u00f6zc\u00fc\u011f\u00fc, M\u00d6 3. y\u00fczy\u0131l ortalar\u0131na ait ve strategemlerin kullan\u0131lmas\u0131yla elde edilmi\u015f \u00fcnl\u00fc asker zaferlerde bu strategemlerin katk\u0131s\u0131n\u0131 ayd\u0131nlat\u0131r.<\/p>\n

\u201cQi\u201d ve \u201czheng\u201d, Sun Usta\u2019n\u0131n Sava<\/em>\u015f <\/em>Sanat\u0131<\/em>\u2019n\u0131n Bat\u0131 dillerindeki \u00e7evirilerinde farkl\u0131 \u015fekillerde verilmektedir; \u201cmanoeuvres direct and indirect\u201d (do\u011frudan ve dolayl\u0131 manevra), \u201cdirekter und indirekter methode\u201d (do\u011frudan ve dolayl\u0131 y\u00f6ntem) ve \u201cnormal ve extraordinary force\u201d (normal ve ola\u011fand\u0131\u015f\u0131 kuvvet) gibi. \u201cQi\u201dnin \u201cextraordinary\u201d olarak \u00e7evrilmesi \u00f6n s\u0131ray\u0131 almaktad\u0131r. Bu y\u00f6nde \u201czheng\u201din \u201cstraightfonvard\u201d (d\u00fcz yolda giden, do\u011fru s\u00f6zl\u00fc, d\u00fcr\u00fcst) ve \u201cqi\u201dnin \u201cthe suprise\u201d (s\u00fcrpriz) olarak \u00e7evrildi\u011fini g\u00f6r\u00fcyoruz. Ne var ki, \u201cnormal-olmayan\u201d, \u201cortalamaya uymayan\u201d, \u201cola\u011fand\u0131\u015f\u0131\u201d s\u00f6zc\u00fckleri s\u00fcrpriz etkisi yapmakta ve bu s\u00f6zc\u00fcklerle kar\u015f\u0131 taraf\u0131n bir entrikas\u0131n\u0131n kastedilmi\u015f olmas\u0131n\u0131 m\u00fcmk\u00fcn k\u0131lmaktad\u0131r. Lionel Giles de Sun Zi\u2019den yap\u0131lm\u0131\u015f s\u00f6z konusu al\u0131nt\u0131 \u00fczerine bir yorum metni yay\u0131mlam\u0131\u015f ve orada \u201cqi\u201dyi \u201cabnormal\u201d (anormal) ile kar\u015f\u0131lam\u0131\u015ft\u0131r.<\/p>\n

\u201cQi zheng\u201d ba\u015fl\u0131kl\u0131 \u00f6zel bir b\u00f6l\u00fcm, yakla\u015f\u0131k 2000 y\u0131l bilinmeden kalan, 1972\u2019de k\u0131smen meydana \u00e7\u0131kar\u0131lm\u0131\u015f olan Sun Bin\u2019in Sava\u015f Sanat\u0131<\/em>\u00a0 adl\u0131 kitapta yer almaktad\u0131r. Ralph D. Sawyer \u201cqi zheng\u201di m\u00fckemmel bir \u015fekilde \u201cUnorthodox and Orthodox\u201d (Ortodoks olmayan ve ortodoks olan) diye \u00e7evirmi\u015ftir (Ralph D. Sawyer [\u00e7ev.]: Sun Pin: Military Methods <\/em>\/ Sun Bin. Asker\u00ee Y\u00f6ntemler, Boulder\/Col. 1995, s.230). Sun Bin, \u201cqi\u201d ve \u201czheng\u201d aras\u0131ndaki ili\u015fki \u00fczerine \u015f\u00f6yle yazmaktad\u0131r: \u201c De\u011fi\u015fik (tabii duruma g\u00f6re: kar\u015f\u0131t) t\u00fcrde olana ola\u011fand\u0131\u015f\u0131 (qi) olarak bakmak gerekir; hareket i\u00e7indeki dura\u011fanl\u0131k, zorluk i\u00e7indeki rahatl\u0131k gibi. \u00c7okluk, azl\u0131k i\u00e7inden g\u00f6r\u00fcld\u00fc\u011f\u00fcnde ola\u011fand\u0131\u015f\u0131d\u0131r; yolunda giden ve d\u0131\u015ftan bu \u00f6zelli\u011fi ayan beyan g\u00f6r\u00fclen bir eylem ola\u011fand\u0131r (zheng), onda hen\u00fcz a\u00e7\u0131\u011fa \u00e7\u0131kmam\u0131\u015f, ke\u015ffedilmemi\u015f olan y\u00f6n ola\u011fand\u0131\u015f\u0131d\u0131r (qi)<\/p>\n

Bir yorumda \u015f\u00f6yle denmektedir: \u201c\u2018Zheng\u2019 genel ve normal oland\u0131r; \u2018qi\u2019 ise \u00f6zg\u00fcl ve de\u011fi\u015fik oland\u0131r. (…) \u2018Ola\u011fan\u2019 (zheng) ve \u2018ola\u011fand\u0131\u015f\u0131\u2019 (qi), birbirine ba\u011fl\u0131 kavramlard\u0131r. Normal ko\u015fullarda \u2018ola\u011fan\u2019 (zheng) g\u00f6r\u00fcnen \u015fey, \u00f6zel ve \u00f6zg\u00fcl ko\u015fullarda biraz \u2018ola\u011fand\u0131\u015f\u0131\u2019na (qi) d\u00f6n\u00fc\u015febilir veya tersi olabilir (…)\u201d (Zhang Zhense: Sun <\/em>Bin Bing Fa Jiao Li <\/em>\/ Sun Bin\u2019in Sava\u015f Sanat\u0131, \u0130yile\u015ftirmeler ve A\u00e7\u0131klamalarla Geni\u015fletilmi\u015f Olarak, Pekin 2. bask\u0131, 1986, s.195).<\/p>\n

36 strategem \u00fczerine yakla\u015f\u0131k 500 y\u0131l \u00f6nce meydana \u00e7\u0131km\u0131\u015f olan bir incelemede 8 nolu strategem hakk\u0131nda \u015fu yoruma rastlan\u0131r: \u201cOla\u011fand\u0131\u015f\u0131 (qi), ola\u011fandan (zheng) \u00e7\u0131kar; ola\u011fan olmasayd\u0131, ola\u011fand\u0131\u015f\u0131 yarat\u0131lamazd\u0131.\u201d Hilenin bu \u00c7inlilere \u00f6zg\u00fc kavran\u0131l\u0131\u015f\u0131nda temel d\u00fc\u015f\u00fcnce, \u201cchu qi zhi sheng\u201d deyiminde billurla\u015f\u0131r: S\u00f6zc\u00fc\u011f\u00fc s\u00f6zc\u00fc\u011f\u00fcne \u00e7evrildi\u011finde, deyim \u015fu anlama gelir: \u201cOla\u011fand\u0131\u015f\u0131 olan\u0131 yaratmak ve zafere ula\u015fmak\u201d veya \u201cola\u011fand\u0131\u015f\u0131 bir \u015fey yaratmak suretiyle zaferi elde etmek\u201d. Das neue chinesische-deutsche W\u00f6rterbuch <\/em>\/ Yeni \u00c7ince-Almanca S\u00f6zl\u00fck, (Pekin 1996, s.123) deyimi \u015f\u00f6yle \u00e7evirmektedir: \u201c\u00f6nceden fark edilemeyecek bir hileyle zafere ula\u015fmak\u201d, \u201cbirisini bir s\u00fcrpriz takti\u011fiyle alt etmek; rakibi (d\u00fc\u015fman\u0131) gafil avlamak\u201d. Bu deyim, i\u00e7eri\u011fi itibariyle, Sun <\/em>Usta\u2019n\u0131n Sava\u015f Sanat\u0131<\/em>\u2019na kadar geri gider; bununla birlikte form\u00fclasyonu Tang \u00c7a\u011f\u0131\u2019n\u0131n d\u00fc\u015f\u00fcnce yaz\u0131lar\u0131yla \u00fcnl\u00fc y\u00fcksek devlet memuru Lu Zhi\u2019ye (754-805) aittir. \u00c7in\u2019de \u201chile\u201d s\u00f6zc\u00fc\u011f\u00fc alt\u0131nda anla\u015f\u0131lan \u015feyin ne oldu\u011fu sorusunu yan\u0131tlamam gerekseydi, bana hilenin Duden S\u00f6zl\u00fc\u011f\u00fcn\u00fcn verdi\u011fi geni\u015f tan\u0131m\u0131n\u0131n en iyi \u00c7ince \u00e7evirisi olarak g\u00f6r\u00fcnen bu deyimle yan\u0131t verirdim.<\/p>\n

\u00c7inlilere \u00f6zg\u00fc kavran\u0131l\u0131\u015f\u0131na uygun olarak hile bilgelikten \u00e7\u0131kar ki, bu nedenle, hileye \u00f6zg\u00fc olan \u201cola\u011fand\u0131\u015f\u0131n\u0131n yarat\u0131m\u0131\u201d, bilin\u00e7li, entelekt\u00fcel bir s\u00fcre\u00e7tir. B\u00f6ylece \u00f6rne\u011fin b\u00fcy\u00fc ve dinsel mucize -her ikisinin de amaca ola\u011fand\u0131\u015f\u0131 yollarla ula\u015ft\u0131rd\u0131\u011f\u0131na inan\u0131l\u0131r- ve ayr\u0131ca ola\u011fand\u0131\u015f\u0131 i\u00e7g\u00fcd\u00fcsel\/otomatik tepkiler de hile kavram\u0131n\u0131n d\u0131\u015f\u0131nda kal\u0131rlar. \u00d6rne\u011fin, Ming \u00c7a\u011f\u0131\u2019na ait Reise in den Westen <\/em>(Bat\u0131\u2019ya Yolculuk) adl\u0131 romanda hilelerin uygulan\u0131m\u0131nda her ne kadar teknik bir ara\u00e7 olarak b\u00fcy\u00fcye yer verilirse de, b\u00fcy\u00fcn\u00fcn hilenin tasar\u0131m\u0131nda hi\u00e7bir rol\u00fc yoktur. B\u00fcy\u00fc yapan kimse, hile de yapmak isterse, her s\u0131radan insan gibi 36 strategem \u00fcslubundaki hilelere ba\u015fvurmak durumundad\u0131r. Hilenin \u00f6z\u00fcn\u00fcn \u201cola\u011fand\u0131\u015f\u0131\u201ddan yarat\u0131lm\u0131\u015f olma oldu\u011fu g\u00f6r\u00fcld\u00fc\u011f\u00fcnde, bu i\u015f i\u00e7in gerekli entelekt\u00fcel \u00e7aban\u0131n da, her an ola\u011fan\u0131n d\u0131\u015f\u0131nda olmas\u0131 gerekir ki; bu, hilenin kurnazl\u0131k\/a\u00e7\u0131kg\u00f6zl\u00fck basama\u011f\u0131ndan \u00e7ok daha y\u00fcksekte ve farkl\u0131 bir \u00f6zde olmas\u0131 demektir.<\/p>\n

\"\"
Sun Tzu\u2019nun heykeli.<\/figcaption><\/figure>\n

Sun Usta\u2019n\u0131n on iki h<\/strong>ile yolu<\/strong><\/p>\n

\u00c7ok eski zamanlardan beri \u00c7in\u2019de yayg\u0131nla\u015fm\u0131\u015f olan geni\u015f anlam\u0131yla hile anlay\u0131\u015f\u0131na uygun olarak, Sun <\/em>Usta\u2019n\u0131n Sava\u015f Sanat\u0131<\/em>\u2019nda \u201cSava\u015f hileli yollar\u0131 izler\u201d saptamas\u0131na dayan\u0131larak bir araya getirilmi\u015f on iki hileli yoldan s\u00f6z edilir. Bu on iki yolu, kendi Almanca \u00e7evirimle, pek \u00f6zl\u00fc ve k\u0131sa c\u00fcmleler i\u00e7eren \u00c7ince ana metine k\u00f6\u015feli parantezler i\u00e7erisinde tamamlay\u0131c\u0131 s\u00f6zler eklemek suretiyle, a\u015fa\u011f\u0131da s\u0131ral\u0131yorum:<\/p>\n

1) [D\u00fc\u015fmana kar\u015f\u0131 bir silahl\u0131 sald\u0131r\u0131da vd.] etkili mi olmak isteniyor; kar\u015f\u0131 tarafa etkisizlik g\u00f6r\u00fcnt\u00fcs\u00fc verilmelidir.<\/p>\n

2) [D\u00fc\u015fmana kar\u015f\u0131 belirli bir eylemde] bulunmak m\u0131 isteniyor; ona [bununla ilgili] hi\u00e7bir eylemde bulunulmad\u0131\u011f\u0131 g\u00f6r\u00fcnt\u00fcs\u00fc verilmelidir.<\/p>\n

3) [D\u00fc\u015fmana yak\u0131ndan] sald\u0131rmak m\u0131 isteniyor; ona uzaktan sald\u0131r\u0131laca\u011f\u0131 g\u00f6r\u00fcnt\u00fcs\u00fc verilmelidir.<\/p>\n

4) [D\u00fc\u015fmana uzaktan] sald\u0131rmak m\u0131 isteniyor; ona yak\u0131ndan sald\u0131r\u0131laca\u011f\u0131 g\u00f6r\u00fcnt\u00fcs\u00fc verilmelidir.<\/p>\n

5) [D\u00fc\u015fman] avantaj [elde etmeye \u00e7al\u0131\u015f\u0131yorsa]; [\u00f6n\u00fcne bir par\u00e7a yem atmal\u0131 ve] onu [yan\u0131lg\u0131ya] s\u00fcr\u00fcklemelidir.<\/p>\n

6) Kendini g\u00fc\u00e7lendirmek i\u00e7in [d\u00fc\u015fmanda ortaya \u00e7\u0131kan] kaos [desteklenmeli veya ondan yararlan\u0131lmal\u0131d\u0131r].<\/p>\n

7) [D\u00fc\u015fman] tam [te\u00e7hizatl\u0131] ise; ona kar\u015f\u0131 [en \u00fcst d\u00fczeyde]
\nsilahlan\u0131lmal\u0131d\u0131r.<\/p>\n

8) [D\u00fc\u015fman] kuvvetliyse; geri \u00e7ekilmelidir.<\/p>\n

9) [D\u00fc\u015fman kolayca] gazaba geliyorsa; onu bu y\u00f6nde k\u0131\u015fk\u0131rtmal\u0131 ve [d\u00fc\u015f\u00fcncesizce eylemler yapmaya sevk etmelidir].<\/p>\n

10) [D\u00fc\u015fman\u0131] kibrinden yararlanarak yanl\u0131\u015f y\u00f6ne sevk etmek i\u00e7in, [kendini d\u00fc\u015fmana] k\u00fc\u00e7\u00fck ve boyun e\u011fmeye haz\u0131r g\u00f6stermelidir.<\/p>\n

11) [D\u00fc\u015fman] sakin sakin y\u00fcr\u00fcd\u00fc\u011f\u00fcnde; [atlar\u0131 d\u00f6rtnala \u00fczerine s\u00fcrmeli ve] onu yok etmelidir.<\/p>\n

12) [D\u00fc\u015fman kendi i\u00e7inde] yekv\u00fccut olmu\u015fsa; [onu] b\u00f6lmelidir.<\/p>\n

Sun Usta\u2019n\u0131n Sava\u015f Sanat\u0131<\/em>\u2019nda \u015f\u00f6yle denir: \u201c[D\u00fc\u015fman\u0131n] haz\u0131rl\u0131ks\u0131z oldu\u011fu [bir anda ve yerde], [ona] sald\u0131r\u0131lmal\u0131d\u0131r; [d\u00fc\u015fman\u0131n bir sald\u0131r\u0131 beklemedi\u011fi bir anda ve yerde] eyleme ge\u00e7ilmelidir.\u201d<\/p>\n

7. ve 8. maddelerin g\u00f6sterdi\u011fi gibi, \u201chile\u201d hi\u00e7 de \u201caldatma\u201d demek de\u011fildir. Y\u00fcksek d\u00fczeyde silahlanm\u0131\u015f bir d\u00fc\u015fmana kar\u015f\u0131 uyan\u0131k olmak ve kuvvetli bir d\u00fc\u015fman\u0131n \u00f6n\u00fcnde geri \u00e7ekilmek (bu konuda kar\u015f.: strategem Nr. 36), \u00c7inlilere tamamen hileye dayal\u0131 i\u015fler olarak g\u00f6r\u00fcn\u00fcr. Buna kar\u015f\u0131l\u0131k tersi durumlarda, \u00f6rne\u011fin d\u00fc\u015fman taraf\u0131ndan kullan\u0131lmas\u0131 m\u00fcmk\u00fcn bir hal olarak d\u00fc\u015fman kar\u015f\u0131s\u0131nda teyakkuzun gev\u015femesi veya \u00f6l\u00fcm\u00fc g\u00f6ze alacak kadar cesur y\u00fcz y\u00fcze m\u00fccadeleler (Almanlar y\u00f6n\u00fcnden Birinci D\u00fcnya Sava\u015f\u0131\u2019nda Verd\u00fcn\u2019de ve \u0130kinci D\u00fcnya Sava\u015f\u0131\u2019nda Stalingrad\u2019da oldu\u011fu gibi) \u00c7inlilere, tipik hilesiz, fakat firar strategemine ba\u015fvurulmayan, ahmak\u00e7a eylemlerin olumsuz modelleri olarak g\u00f6r\u00fcn\u00fcrler. \u201cOn iki hileli yol\u201d tak\u0131m halinde kullan\u0131labilir veya onlardan ayr\u0131 ayr\u0131 yararlan\u0131labilir, d\u00fc\u015fman\u0131n \u201chaz\u0131rl\u0131ks\u0131z oldu\u011fu\u201d ve ba\u011f\u0131nt\u0131l\u0131 olarak bir bizden bir eylem \u201cbeklemedi\u011fi\u201d durumlarda.<\/p>\n

\u201cHile\u201dnin geni\u015f yorumu, yakla\u015f\u0131k 2000 y\u0131l sonra ortaya \u00e7\u0131kar\u0131lan Sun Usta\u2019n\u0131n Sava\u015f Sanat\u0131<\/em>\u2019nda yer alan 36 strategem katalo\u011funda ifade edilmi\u015ftir. 36 strategemin bu katalo\u011fu muhakkak ki m\u00fcmk\u00fcn hilelerin b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131 kaplamaktad\u0131r; bununla birlikte onlar\u0131 asla t\u00fcketemez. Bu nedenle 58, 64 ve hatta daha fazla say\u0131da strategem i\u00e7eren kataloglar veren \u00c7ince yay\u0131nlar vard\u0131r.<\/p>\n

36 strategem katalo\u011funda yer alan her bir strategemi a\u011f\u0131rl\u0131k noktas\u0131na uygun \u015fekilde ve kendisine ba\u015fvurularak eri\u015filmeye \u00e7al\u0131\u015f\u0131lan amaca g\u00f6re, a\u015fa\u011f\u0131daki temel kategorilerden birine sokmak ve t\u00fcm strategemleri bu kategorilere g\u00f6re d\u00fczenlemek m\u00fcmk\u00fcnd\u00fcr:<\/p>\n

1) Sim\u00fclasyon-strategemleri: Mevcut olmayan bir durumu mevcutmu\u015f gibi g\u00f6stermek (\u00f6rne\u011fin, Nr. 7, 27, 29).<\/p>\n

2) Dissim\u00fclasyon-strategemleri: Ger\u00e7ekten mevcut olan bir durumu g\u00f6zden saklamak, \u00fcst\u00fcn\u00fc \u00f6rtmek, mevcut de\u011filmi\u015f gibi
\ng\u00f6stermek (\u00f6rne\u011fin, strategem Nr. 1, 6, 8, 10).<\/p>\n

3) Bildiri\u015fim-strategemleri: Hakk\u0131nda bilgi sahibi olunmayan bir durum hakk\u0131nda bilgi vermek (\u00f6rne\u011fin, strategem Nr. 13,
\n26).<\/p>\n

4) \u0130stismar-strategemleri: Aktif olarak y\u00fcr\u00fct\u00fclen veya hi\u00e7bir \u015fey yapmaks\u0131z\u0131n ge\u00e7ici olarak ortaya \u00e7\u0131kan uygun bir durumdan yararlanmak (\u00f6rne\u011fin, strategem Nr. 2, 4, 5, 9, 12 (rastlant\u0131 gibi sahneye koymak, mizansen uydurmak vd.), 18, 19, 20).<\/p>\n

5) Firar-strategemleri: Can s\u0131k\u0131c\u0131, m\u00fc\u015fk\u00fcl bir durumdan kendini \u00e7ekip kurtarmak (\u00f6rne\u011fin, strategem Nr. 11, 21, 36).<\/p>\n

6) Melez-strategemler: Bir ve ayn\u0131 eylemi farkl\u0131 temel kategorilerin strategemlerine g\u00f6re d\u00fczenlemek. \u00d6rne\u011fin, her dissim\u00fclasyon strategemi bir sim\u00fclasyon strategemiyle birlikte uygulanabilir vb.<\/p>\n

\u015euna dikkat etmek gerekir: Sadece 1. ve 2. kategorideki strategemler aldatmaya ili\u015fkindir. Bat\u0131\u2019da \u201chile\u201d ve \u201cyalan\u201d\u0131n s\u0131k s\u0131k \u00f6zde\u015f tutulmalar\u0131, ancak ve sadece bu iki kategori \u00e7er\u00e7evesinde onaylanabilir. 3\u2019ten 5\u2019e kadar olan kategorilerin strategemleri muhakkak ki kapal\u0131 kartlarla oynamak imkan\u0131 sa\u011flarlar. Ger\u00e7eklik, \u00c7inlilerce, i\u00e7 i\u00e7e ge\u00e7en daireler gibi, \u00e7ok y\u00fczl\u00fc ve ilgili olarak \u00e7ok y\u00fczeyli, her an etkin ve her an d\u00f6n\u00fc\u015febilir olan bir \u015fey olarak kavrand\u0131\u011f\u0131ndan, strategemlerin de ger\u00e7ekli\u011fin bu \u00f6zelliklerine uygun olmalar\u0131 beklenir. Toplam 36 strategem, ger\u00e7eklikle olan ba\u011flar\u0131 bak\u0131m\u0131ndan \u00fc\u00e7 ana s\u0131n\u0131fta toplanabilirler:<\/p>\n

1) Aldatma strategemleri (1. ve 2. temel kategoriler).<\/p>\n

2) Durum strategemleri (3, 4 ve 5. temel kategoriler).<\/p>\n

3) Kar\u0131\u015f\u0131k strategemler (6. temel kategori).<\/p>\n

\"\"
36 strategem, ger\u00e7eklikle olan ba\u011flar\u0131 bak\u0131m\u0131ndan \u00fc\u00e7 ana s\u0131n\u0131fta toplanabilirler: Aldatma strategemleri, Durum strategemleri, Kar\u0131\u015f\u0131k strategemler.<\/figcaption><\/figure>\n

Temel \u00f6zellikleri maharet\/beceri, haz\u0131rcevapl\u0131k\/\u015fa\u015fk\u0131nl\u0131\u011fa d\u00fc\u015fmeme, uyan\u0131kl\u0131k\/teyakkuz, hayal g\u00fcc\u00fc, kombinasyon yetene\u011fi, d\u00fc\u015f\u00fcnsel hareketlilik vd. olan salt durum-strategemlerinde, aktif aldatma \u00f6\u011fesinden tamamen ka\u00e7\u0131n\u0131l\u0131r. 36 strategem aras\u0131nda durum-strategemleri say\u0131ca ve \u00f6nemce di\u011ferlerinden \u00fcst\u00fcn g\u00f6r\u00fcn\u00fcyorlar. 36 strategemin burada alt\u0131 temel kategoriye ve \u00fc\u00e7 ana s\u0131n\u0131fa b\u00f6l\u00fcn\u00fc\u015f\u00fc, \u00c7inli yazarlar\u0131n yapt\u0131\u011f\u0131 bir b\u00f6l\u00fcmleme de\u011fildir, tamamen bana aittir. \u00c7in\u2019de 36 strategem ba\u015fka \u015fekillerde de k\u0131s\u0131mlara b\u00f6l\u00fcn\u00fcr. Buna g\u00f6re strategemler, bir g\u00fc\u00e7l\u00fc pozisyonda uygulanan strategemler ve bununla ilgili olarak sald\u0131r\u0131 strategemleri; bir zay\u0131f pozisyonda uygulanan strategemler ve bununla ilgili olarak savunma strategemleri: olarak da b\u00f6l\u00fcmlenirler.<\/p>\n

\u00c7inlilerin kafalar\u0131nda yer etmi\u015f olan 36 strategem, Avrupal\u0131lar\u0131n saplan\u0131p kald\u0131klar\u0131 bir\u00e7ok somut hileye dayal\u0131 tekil episoddan \u00e7ok daha y\u00fcksek bir soyutlama basama\u011f\u0131nda yer al\u0131rlar. Bizde malum strategem-anekdotlar\u0131, sistematik olmayan bir \u015fekilde birbiri ard\u0131 s\u0131ra dizilir; \u00c7in\u2019de ise 36 hile tipi yard\u0131m\u0131yla, hile i\u00e7eren olaylar karma\u015fas\u0131na bir d\u00fczen getirilir. Avrupal\u0131lar hileler orman\u0131nda birbiriyle ba\u011f\u0131nt\u0131s\u0131z bir\u00e7ok tekil a\u011fa\u00e7 g\u00f6r\u00fcp bunlarla s\u0131n\u0131rl\u0131 bir alegorik konu\u015fma imkan\u0131na sahiplerken; \u00c7inliler 36 strategem katalo\u011funa dayanarak tekil a\u011fa\u00e7lar\u0131n b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fcn\u00fc az say\u0131da birka\u00e7 a\u011fa\u00e7 cinsi alt\u0131nda toplarlar ve buradan hareketle tekil a\u011fa\u00e7lar\u0131n durumu hakk\u0131nda \u00e7\u0131kar\u0131mlar yaparlar. Kendisiyle y\u00fcz y\u00fcze geldi\u011fi her tekil hile olay\u0131nda, \u00c7inli hemen o tekil olaya en uygun hile tipini bulur ki, bu tip ona olay\u0131 t\u00fcm\u00fcyle ayd\u0131nlat\u0131r ve o s\u00f6z konusu tekil hile olay\u0131n\u0131 bu b\u00fcy\u00fck toplu ba\u011flam i\u00e7inde benzeri di\u011fer tekil olaylarla birlikte ayn\u0131 hile tipinin alt\u0131na koyar. Bu nedenle \u00c7inlilerde hile bilinci ve hile duyarl\u0131l\u0131\u011f\u0131, sadece ve hep tekil ve somut hile olaylar\u0131n\u0131 alg\u0131layabilen, ayn\u0131 hile olaylar\u0131na ortak bir ad veremeyen ve dikkatini onlara bir toplu bak\u0131\u015f alt\u0131nda y\u00f6neltemeyen Avrupal\u0131lardan \u00e7ok daha g\u00fc\u00e7l\u00fcd\u00fcr. Avrupal\u0131lar 36 strategem katalo\u011funu ya \u00f6zg\u00fcl hilelere dayal\u0131 davran\u0131\u015f alan\u0131 olarak ya da yabanc\u0131lar\u0131n, Avrupal\u0131 olmayanlar\u0131n hileli bir eylemini anlamak i\u00e7in pusula olarak kullan\u0131rlar. \u00c7inliler ise hile alan\u0131n\u0131n i\u00e7indekileri, hileye kar\u015f\u0131 duyars\u0131z Avrupal\u0131lardan \u00e7ok daha iyi haritaland\u0131rma imkan\u0131na sahiptirler.<\/p>\n

\"\"
\u0130ngiliz filozof John Locke (1632-1704), hileli d\u00fczenlemeleri olumsuzlar.<\/figcaption><\/figure>\n

John Locke\u2019un hileyi <\/strong>\u00f6nemsizle\u015ftirmesinin \u00c7inlilerce reddedili\u015fi<\/strong><\/p>\n

Frans\u0131z moralisti La Rochefoucauld (1613-1680) \u015funa dikkat \u00e7eker: \u201cEn hileci olanlar, kendilerini daima hilenin d\u00fc\u015fmanlar\u0131 olarak g\u00f6sterirler.\u201d Buna uygun olarak \u00fczerine dikkat y\u00f6neltilmeden veya k\u00fc\u00e7\u00fcmseyici ifadelerle an\u0131lan hilenin Bat\u0131l\u0131larca reddedili\u015fi, \u00e7ok \u00f6zel bir tarzda Bat\u0131l\u0131lara \u00f6zg\u00fc hilekarl\u0131\u011f\u0131n bir g\u00f6stergesi olarak g\u00f6r\u00fclebilir. \u0130yi niyetli \u00c7inliler kendi hileleri \u00fczerine konu\u015furlarken, Bat\u0131\u2019da kasti olarak bu konunun \u00fcst\u00fcne suskunluk mantosu \u00f6rt\u00fcl\u00fcr. \u015e\u00fcphesiz b\u00f6yle bir yorumun amac\u0131 a\u015ft\u0131\u011f\u0131na ili\u015fkin bir g\u00f6r\u00fc\u015f oldu\u011funu da biliyorum. Bat\u0131\u2019da hilenin dikkate al\u0131nmad\u0131\u011f\u0131, \u00e7\u00fcnk\u00fc onun basit\u00e7e \u00f6nemsiz g\u00f6r\u00fcld\u00fc\u011f\u00fc hakk\u0131nda \u00e7ok \u015fey s\u00f6ylenir. Strategemler, sadece \u201cbak\u0131\u015flar\u0131n\u0131 sofuca \u00f6te d\u00fcnyaya \u00e7evirmi\u015f olan ger\u00e7ek H\u0131ristiyanlar\u0131n kutsal sadeli\u011fi\u201d a\u00e7\u0131s\u0131ndan (Der Spiegel<\/em>, Hamburg Nr. 23\/1998, S. 90) olumsuzlanmazlar. Daha az olmakla birlikte, d\u00fcnyan\u0131n \u201csadece yalanlardan olu\u015fmu\u015f bir d\u00fcnya\u201d olmad\u0131\u011f\u0131 s\u00f6ylenerek de reddedilirler (Neue Z\u00fcrcher Zeitung <\/em>\/ Yeni Z\u00fcrih Dergisi, 12.8.1997, S. 46) Ve \u00fcstelik, t\u00fcm strategemler, John Locke\u2019un (1632-1704) a\u015fa\u011f\u0131daki s\u00f6zlerinde \u015f\u00f6yle g\u00f6r\u00fcl\u00fcrler: \u201cHile, dolap \u00e7evirmeyi ve dolamba\u00e7l\u0131 yollar\u0131 dener. Bununla birlikte, burada yan\u0131lg\u0131l\u0131 olan, hileli bir d\u00fczenlemenin sadece bir kez yararl\u0131 olaca\u011f\u0131na bak\u0131l\u0131p onun her zaman yararl\u0131 olaca\u011f\u0131n\u0131n san\u0131lmas\u0131d\u0131r; oysa hileli d\u00fczenlemeler uzun vadede daima engelleyici olurlar. Hi\u00e7bir zaman bir \u00f6rt\u00fc, bizzat kendisini \u00f6rtecek kadar kal\u0131n veya ince yap\u0131lmam\u0131\u015ft\u0131r. Her hilenin foyas\u0131 mutlaka ortaya \u00e7\u0131kar. Bir hile, hi\u00e7bir zaman kendisini saklayacak kadar hileli olamam\u0131\u015ft\u0131r. Ve bir kez bir hilenin foyas\u0131 ortaya \u00e7\u0131kar\u0131lmaya g\u00f6rs\u00fcn, herkes uyan\u0131r ve kurnaz insanlar kar\u015f\u0131s\u0131nda g\u00fcvensizlik belirir ve t\u00fcm d\u00fcnya onunla sava\u015fmak ve onu zarars\u0131z hale getirmek konusunda ortak bir iradeyle eyleme ge\u00e7er; \u00f6yle ki, a\u00e7\u0131k, temiz ve bilge bir insan her yerde yard\u0131ma haz\u0131r olmal\u0131 ve kendi me\u015fgalesinin d\u00fcz [hilesiz] yolunda y\u00fcr\u00fcmelidir.\u201d (Gedanken \u00fcber die Erziehung \/ E\u011fitim \u00dczerine D\u00fc\u015f\u00fcnceler, Nr. 140)<\/p>\n

Hilenin s\u00f6zde \u00f6nemsizli\u011fine ve de\u011fersizli\u011fine ili\u015fkin bu t\u00fcrden tezler, \u00c7in\u2019de John Locke\u2019tan yakla\u015f\u0131k 2000 y\u0131l \u00f6nce s\u0131k s\u0131k ortaya at\u0131lm\u0131\u015f ve reddedilmi\u015ftir. Han Fei\u2019nin (M\u00d6 280-233) yazd\u0131\u011f\u0131 Meister <\/em>Han Fei <\/em>(Han Fei Usta) adl\u0131 eserde \u015f\u00f6yle denir:<\/p>\n

\u201cJin prensi Wen (636-628) Chu devletini sava\u015fa \u00e7ekmek niyetinde oldu\u011fu s\u0131rada, amcas\u0131 Fan\u2019\u0131 [=Hu Yan, Jin devletinde \u00f6nemli bir makam sahibi] \u00e7a\u011f\u0131rtt\u0131 ve ona sordu: \u2018Chu devleti ile sava\u015farak istiyorum. Onlar\u0131n say\u0131s\u0131 \u00e7ok, bizimki ise az. Ne yapmal\u0131?\u2019 Amca Fan \u015f\u00f6yle yan\u0131t verdi: \u2018Uyruklar\u0131n \u015funu \u00f6\u011frenmeli: Rit\u00fcellerin yerine getirilmesinde soylu insanlar iyi kalplilik ve inan\u0131l\u0131r olmay\u0131 k\u00fc\u00e7\u00fcmsemezler, hor g\u00f6rmezler. Buna kar\u015f\u0131l\u0131k sava\u015f alan\u0131nda da hileyi ve ikiy\u00fczl\u00fcl\u00fc\u011f\u00fc k\u00fc\u00e7\u00fcmsemezler, hor g\u00f6rmezler. Prensim d\u00fc\u015fman\u0131, hi\u00e7 tak\u0131nt\u0131s\u0131z, aldatabilir!\u2019 Prens Wen amcas\u0131 Fan\u2019\u0131 yolcu ettikten sonra, Yong Ji\u2019yi \u00e7a\u011f\u0131rtt\u0131 ve ona sordu: \u2018Ben Chu devletiyle sava\u015fmak istiyorum. Onlar \u00e7ok, biz az\u0131z. Ne yapmal\u0131?\u2019 Yong Ji \u015f\u00f6yle dedi: \u2018Avlanmak i\u00e7in t\u00fcm orman\u0131 ate\u015fe verirseniz, bu size bir kerede \u00e7ok say\u0131da hayvan getirir. Fakat daha sonra art\u0131k hi\u00e7 hayvan kalmaz. Halka kar\u015f\u0131 hile uygularsan\u0131z, buradan bir defaya mahsus olmak \u00fczere yarar sa\u011flayabilirsiniz; fakat b\u00f6yle bir olay asla bir daha tekrarlanamaz.\u2019 Prens Wen \u015f\u00f6yle dedi: \u2018Do\u011fru\u2019. Ve Yong Ji gitti. O amca Fan\u2019\u0131n strategemini destekledi, birliklerini Chu devletinin \u00fcst\u00fcne s\u00fcrd\u00fc ve sava\u015f\u0131 kazand\u0131. Sava\u015ftan d\u00f6nd\u00fckten sonra memurlara \u00f6d\u00fcl ve onur ihsan etti\u011fi s\u0131rada, \u00f6nce Yong Ji\u2019ye ve sonra amca Fan\u2019a ihsanda bulundu. Saray erkan\u0131 \u015fa\u015fk\u0131n \u015fa\u015fk\u0131n sordu: \u2018Chengpu\u2019da kazan\u0131lan zaferi amca Fan\u2019\u0131n strategemine bor\u00e7luyuz. Onun s\u00f6zlerinden yararland\u0131n\u0131z, fakat ki\u015fili\u011fini arka plana at\u0131yorsunuz, olur mu?\u2019 Prens Wen yan\u0131t verdi: \u2018Siz bu i\u015flerden anlamazs\u0131n\u0131z. Amca Fan\u2019\u0131n s\u00f6zleri bir defal\u0131k ve istisnai bir durum (quan) i\u00e7in yararl\u0131d\u0131r. Buna kar\u015f\u0131l\u0131k Yong Ji\u2019nin s\u00f6zleri, her zaman ve her durumda yarar sa\u011flar.\u2019 Konf\u00fc\u00e7y\u00fcs bunlar\u0131 \u00f6\u011frenince \u015f\u00f6yle dedi: \u2018Prens Wen\u2019in \u00fcst\u00fcn gelmesini sa\u011flayan \u015fey sadece her duruma uyan\u0131 uygulamas\u0131d\u0131r. O hem bir defal\u0131k bir istisna yard\u0131m\u0131 hem de s\u00fcrekli yarar sa\u011flayan\u0131 anlam\u0131\u015ft\u0131.\u2019 Birisi [a\u00e7\u0131kt\u0131r ki bu \u201cbirisi\u201d ile \u00f6rt\u00fck olarak kastedilen bizzat Han Fei\u2019dir ve Han Fei Konf\u00fc\u00e7y\u00fcs kar\u015f\u0131t\u0131 Yasac\u0131 okulun ba\u015f\u0131d\u0131r] \u015f\u00f6yle dedi: \u2018Yong Ji\u2019nin yan\u0131t\u0131 prens Wen\u2019in sorusuna uygun bir yan\u0131t de\u011fildir. Bir soruya yan\u0131t veren birisi, yan\u0131t\u0131nda, sorulan \u015feyin \u00f6nemlilik veya \u00f6nemsizlik, geciktirilebilirli\u011fini veya derhal yerine getirilme zorunlulu\u011funu dikkate al\u0131r. Y\u00fcksek ve b\u00fcy\u00fck bir \u015fey hakk\u0131ndaki soruya al\u00e7ak ve dar bir \u015feyle yan\u0131t verildi mi, ayd\u0131nl\u0131k kafal\u0131 bir h\u00fck\u00fcmdar bu yan\u0131t\u0131 dikkate almaz.\u2019 Prens Wen az say\u0131daki insanla \u00e7ok say\u0131da insan\u0131 (askeri) bulunan d\u00fc\u015fman\u0131n nas\u0131l alt edilebilece\u011fini sormu\u015f ve Yong Ji\u2019den \u015fu yan\u0131t\u0131 alm\u0131\u015ft\u0131: \u2018B\u00f6yle bir olay bir daha asla tekrarlanamaz.\u2019 Bu onun sorusunun hi\u00e7 de yan\u0131t\u0131 de\u011fildi. Bunun \u00fczerine prens Wen, ne s\u00f6zde bir defal\u0131k istisna yard\u0131mdan ne de s\u00fcrekli yarardan yana bir tav\u0131r ald\u0131. Sava\u015f\u0131 amca Fan\u2019a bor\u00e7lu olarak kazand\u0131\u011f\u0131nda, b\u00f6ylece devletini g\u00fcvenli\u011fe kavu\u015fturmu\u015f, kendi yerini sa\u011flamla\u015ft\u0131rm\u0131\u015f, ordusunu g\u00fc\u00e7lendirmi\u015f ve otoritesini y\u00fckseltmi\u015f oldu. Ne var ki o, daha sonra bir kez daha sava\u015fmak durumunda kald\u0131\u011f\u0131nda, bundan ilk sava\u015ftan sa\u011flad\u0131\u011f\u0131 yarardan daha b\u00fcy\u00fc\u011f\u00fcn\u00fc sa\u011flayamayaca\u011f\u0131n\u0131 biliyordu. O halde o s\u00fcrekli bir yarar\u0131n sa\u011flanmamas\u0131ndan \u00f6t\u00fcr\u00fc niye tasalans\u0131nd\u0131? O sava\u015f\u0131 Yong Ji\u2019nin tavsiyesine uymak suretiyle kaybetmi\u015f olsayd\u0131, devleti batabilecek ve ordusu iyice budanacak, bizzat kendisi telef olacak ve \u015fan\u0131n\u0131 \u015f\u00f6hretini kaybedecekti. O bug\u00fcn kefeni y\u0131rtabildiyse, uzun s\u00fcreli bir yarar\u0131 beklemek \u00fczere ona niye daha fazla zaman gereksindi? Uzun s\u00fcreli yarar bug\u00fcnk\u00fc sava\u015fla sa\u011flama al\u0131nm\u0131\u015f oldu. Bug\u00fcnk\u00fc zafer muhakkak ki d\u00fc\u015fman\u0131n hileyle kand\u0131r\u0131lmas\u0131 sayesinde kazan\u0131ld\u0131. B\u00f6ylece d\u00fc\u015fman\u0131n kand\u0131r\u0131lmas\u0131 uzun s\u00fcreli yarar\u0131 getirdi. Bu nedenle Yong Ji\u2019nin yan\u0131t\u0131 soruya uygun yan\u0131t olmam\u0131\u015ft\u0131. Bunun d\u0131\u015f\u0131nda prens Wen kendi amcas\u0131 Fan\u2019\u0131n da s\u00f6zlerini anlamam\u0131\u015ft\u0131. Amca Fan soylu insanlar\u0131n hile ve aldatmay\u0131 k\u00fc\u00e7\u00fcmsememelerinden s\u00f6z etti\u011fi s\u0131rada, o, kendi halk\u0131n\u0131n de\u011fil, tersine d\u00fc\u015fman\u0131n aldat\u0131lmas\u0131 gerekti\u011fini d\u00fc\u015f\u00fcnd\u00fc. Kendisine sald\u0131r\u0131lmas\u0131 gereken, kendi halk\u0131 de\u011fil, d\u00fc\u015fman devletti. Hatta daha sonra amca Fan taraf\u0131ndan \u00f6nerilen hile bir daha tekrarlanamayacak idiyse, bu daha k\u00f6t\u00fc olmaz m\u0131yd\u0131?<\/p>\n

\"\"Prens Wen, Yong Ji\u2019yi r\u00fctbe ve onurla \u00f6d\u00fcllendirme t\u00f6reninde, hizmetinden \u00f6t\u00fcr\u00fc onu ilk s\u0131raya almakta hakl\u0131 m\u0131yd\u0131? Hay\u0131r. Chu kar\u015f\u0131s\u0131nda kazan\u0131lan zafer ve kar\u015f\u0131 taraf\u0131n ordusunun yok edilmesini, o muhakkak ki amcas\u0131 Fan\u2019\u0131n strategemine bor\u00e7luydu. O bunu hakl\u0131 olarak Yong Ji\u2019nin g\u00fczel s\u00f6zlerinden dolay\u0131 m\u0131 yapm\u0131\u015ft\u0131? Hay\u0131r. Yong Ji sadece, b\u00f6yle bir olay\u0131n asla tekrarlanamayaca\u011f\u0131n\u0131 s\u00f6ylemi\u015fti. Bunlar g\u00fczel s\u00f6zler de\u011fildi. Amca Fan\u2019\u0131n s\u00f6zleri hem yararl\u0131 hem g\u00fczeldi. O \u015f\u00f6yle demi\u015fti: \u2018Rit\u00fcellerin izlenmesinde soylu insanlar iyi y\u00fcreklilik ve inan\u0131l\u0131rl\u0131\u011f\u0131 k\u00fc\u00e7\u00fcmsemezler.\u2019 \u0130yi y\u00fcreklilik halk\u0131 sevmek demektir. \u0130nan\u0131l\u0131rl\u0131k, halk\u0131 aldatmamayla sa\u011flan\u0131r. B\u00f6ylece o, halk\u0131 sevmek ve onu aldatmamaktan s\u00f6z etmi\u015f oldu. Pek tabii o daha sonra hile ve aldatmadan da ve muhakkak ki askeri planla ilgili olarak s\u00f6z etmi\u015fti. B\u00f6ylece amca Fan \u00f6nce g\u00fczel s\u00f6zler s\u00f6yledi, sonra bir askeri zafer kazan\u0131ld\u0131. Amca Fan b\u00f6ylece bir iki katl\u0131 yarar elde etmi\u015f oldu ve ne var ki arka s\u0131raya yerle\u015ftirildi. Buna kar\u015f\u0131l\u0131k Yong Ji\u2019nin tek bir yarar\u0131 olmad\u0131 ve fakat \u00f6nce o \u00f6d\u00fcllendirildi. Prens Wen\u2019in \u00fcst\u00fcn gelmesini sa\u011flayan \u015fey, sadece her duruma uyan\u0131 uygulamas\u0131 m\u0131d\u0131r? Konf\u00fc\u00e7y\u00fcs asl\u0131nda \u00f6d\u00fcllendirme sanat\u0131ndan hi\u00e7bir \u015fey anlam\u0131yordu.<\/p>\n

Han Fei\u2019nin s\u00f6z\u00fcn\u00fc etti\u011fi ve M\u00d6 632\u2019de cereyan eden Chengpu (Shandong eyaletinin Pu b\u00f6lgesindedir) meydan sava\u015f\u0131, \u201cb\u00fcy\u00fck ve g\u00fc\u00e7l\u00fc ordular\u0131n yenilgiye u\u011frat\u0131lmas\u0131nda ve k\u00fc\u00e7\u00fck ve zay\u0131f ordular\u0131n zafere ula\u015fmas\u0131nda tarihsel \u00f6rnek\u201dlerden say\u0131l\u0131r (Mao Zedung). Meydan sava\u015f\u0131 ba\u015flad\u0131\u011f\u0131nda, Chu ordusu avantajl\u0131 durumdayd\u0131. Bunun \u00fczerine Jin prensi Wen, Hu Yan taraf\u0131ndan \u00f6nerilen aldatma ve istismar etme hilesine ba\u015fvurdu. 90 \u00c7in mili geri \u00e7ekildi, uygun zaman\u0131 bekledi, amac\u0131na ula\u015fmak i\u00e7in Chu ordusunun zay\u0131f olan sa\u011f ve sol cenahlar\u0131n\u0131 se\u00e7ti ve bu cenahlara k\u0131y\u0131c\u0131 darbeler indirdi. B\u00f6ylece o Chu ordusunu \u00e7ok a\u011f\u0131r bir yenilgiye u\u011fratt\u0131. Han Fei\u2019nin metninde \u201chile\u201dnin sadece bir defal\u0131k bir durum i\u00e7in kullan\u0131lmas\u0131 ve daha sonra asla kullan\u0131lmamas\u0131na ili\u015fkin arg\u00fcmanla tart\u0131\u015f\u0131lmas\u0131, dikkate de\u011ferdir. Belirli bir hile \u201csadece bir defa\u201d yard\u0131mc\u0131 olabiliyorsa, biricik, k\u00fc\u00e7\u00fck bir anda \u00f6rt\u00fck halde duran bir potansiyelin hileye dayal\u0131 bir \u015fekilde de\u011ferlendirilmesi, uzun s\u00fcreli, hatta geriye d\u00f6n\u00fc\u015fl\u00fc olarak da yap\u0131labilir ki, bu konuda Bat\u0131 k\u00fclt\u00fcr \u00e7evresinde Davut\u2019un Golyat\u2019a uygulad\u0131\u011f\u0131 hile akla gelebilir. Bir defal\u0131k bir hile kullan\u0131m\u0131n\u0131n uzun s\u00fcreli sonu\u00e7lar\u0131 (genellikle ba\u015far\u0131lm\u0131\u015fsa), hilenin daha sonraki -hatta \u00e7ok daha sonraki!- a\u00e7\u0131\u011fa vurulmas\u0131n\u0131 bir\u00e7ok bak\u0131mdan asla geriye d\u00f6n\u00fc\u015fl\u00fc k\u0131lamaz. Ayr\u0131ca zaten Bat\u0131 d\u00fcnyas\u0131n\u0131n hileleri fiilen t\u00fcm boyutlar\u0131yla hemencecik kavramak ve onlar\u0131 akamete u\u011fratmak ve \u201chilebaz insanlar\u201d\u0131 \u201ca\u00e7\u0131k, temiz ve bilge adam\u201ddan ay\u0131rmak konular\u0131nda g\u00f6zleri hileye kar\u015f\u0131 k\u00f6r durumdad\u0131r.<\/p>\n

\"\"
\u00dcnl\u00fc Machiavelli, eski \u00c7inli strategem ustalar\u0131 yan\u0131nda zay\u0131f kal\u0131r (Machiavelli\u2019nin Santi di Tito taraf\u0131ndan yap\u0131lm\u0131\u015f portresi).<\/figcaption><\/figure>\n

Machiavelli hi<\/strong>\u00e7 de hilenin gurusu de\u011fildir<\/strong><\/p>\n

M\u0131s\u0131r hidivi Muhammed Ali (1728-1773) vaktiyle Machiavelli\u2019nin Der F\u00fcrst<\/em> (Prens) adl\u0131 eserini Arap\u00e7aya \u00e7evirtmi\u015fti. \u0130lk iki b\u00f6l\u00fcm\u00fcn \u00e7evirisi tamamland\u0131\u011f\u0131nda, \u00e7evrilen b\u00f6l\u00fcmler, okunmas\u0131 i\u00e7in Muhammed Ali\u2019ye sunuldu. Muhammed Ali bu iki b\u00f6l\u00fcm\u00fc okuduktan sonra hayk\u0131rd\u0131: \u201cBun bu Avrupal\u0131 emirden \u00e7ok daha fazla hile biliyorum!\u201d Ve hemen o anda Machiavelli\u2019nin eserinin \u00e7evirisinin rafa kald\u0131r\u0131lmas\u0131 buydu\u011funu verdi.<\/p>\n

Muhammed Ali, Bat\u0131l\u0131lar\u0131n h\u00e2l\u00e2 hile uzman\u0131 olarak g\u00f6rd\u00fckleri Machiavelli\u2019yi \u00f6ylesine naif bulmu\u015ftu ki; onun en \u00fcnl\u00fc eserinin \u00e7evirisi yar\u0131da kestirmi\u015fti. \u015e\u00fcphe yok ki, Arap h\u00fck\u00fcmdar\u0131, 36 strategem \u00fczerine \u00c7in\u2019de yay\u0131nlanan incelemelerin ilk iki b\u00f6l\u00fcm\u00fcn\u00fcn \u00e7evirisi okumu\u015f olsayd\u0131, \u00e7ok daha de\u011fi\u015fik davranacakt\u0131. Ve herhalde \u015f\u00f6yle diyecekti: \u201cHi\u00e7bir Arap, \u00c7inli emirin bildi\u011fi kadar b\u00f6ylesine \u00e7ok hile bilemez! Bana hemen 36 strategem \u00fczerine kitab\u0131n tamam\u0131n\u0131 \u00e7evirin!\u201d<\/p>\n

Muhammed Ali niye b\u00f6yle bir tepki g\u00f6sterebilirdi? \u00c7\u00fcnk\u00fc yakla\u015f\u0131k 500 y\u0131l \u00f6nce \u00c7in\u2019de g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kar\u0131lan 36 strategem \u00fczerine inceleme, hileyi merkeze yerle\u015ftirir ki, onun iki bak\u0131mdan nas\u0131l Machiavelli\u2019den ayr\u0131ld\u0131\u011f\u0131 anla\u015f\u0131l\u0131r:<\/p>\n

\u0130lk olarak hile, Machiavelli\u2019nin d\u00fc\u015f\u00fcncesinde ilk planda yer almaz. Bizim \u201cMakyavelizm\u201d olarak adland\u0131rd\u0131\u011f\u0131m\u0131z \u015feyin temel g\u00f6stergesi, sadece ve ba\u015fl\u0131 ba\u015f\u0131na hilecilik de\u011fildir. Machiavelli i\u00e7in ilk planda s\u00f6z konusu olan,\u00f6zellikle devleti tehlike i\u00e7ine atan ko\u015fullarda h\u00fck\u00fcmdar\u0131 (prensi) etik normlara uygun davranma zorunlulu\u011fundan kurtarmakt\u0131r. Machiavelli, kavram\u0131 kullanmadan, devlet akl\u0131 (hikmet-i h\u00fck\u00fcmet) \u00f6\u011fretisini temellendirir. Ve b\u00f6ylece o, H\u0131ristiyanl\u0131\u011fa \u00f6zg\u00fc metafizik devlet \u00f6\u011fretisini par\u00e7alam\u0131\u015f olur. Machiavelli h\u00fck\u00fcmdar\u0131n H\u0131ristiyanl\u0131\u011fa uygun erdemlerinin yerine, onun politik g\u00fc\u00e7 elde etmek ve bunu elde tutmak i\u00e7in s\u00fcrekli \u00e7aba g\u00f6stermesi gerekti\u011fini, bir h\u00fck\u00fcmdar\u0131n amac\u0131n\u0131n iktidar\u0131n\u0131 s\u00fcrekli k\u0131lmak, politik hakimiyetin ko\u015fulunun kendini ve iktidar\u0131n\u0131 ne pahas\u0131na olursa olsun korumak oldu\u011funu \u00f6\u011fretir. Machiavelli b\u00f6ylece -en az\u0131ndan k\u0131smen- politikan\u0131n etikten elini aya\u011f\u0131n\u0131 \u00e7ekmesini \u00f6\u011f\u00fctlemi\u015f olur.<\/p>\n

\u0130kinci olarak Machiavelli, bu esas konunun ele al\u0131n\u0131\u015f\u0131 s\u0131ras\u0131nda, di\u011fer konular yan\u0131nda hile \u00fczerine de seyrek ve ana konudan yal\u0131t\u0131k bir \u015fekilde konu\u015fur ki, burada hile politik g\u00fc\u00e7 elde etmek ve onu elde tutmak i\u00e7in h\u00fck\u00fcmdara hizmet edebilir olmas\u0131 bak\u0131m\u0131ndan ele al\u0131n\u0131r. \u00d6rne\u011fin o, \u201cb\u00f6l ve y\u00f6net\u201d hilesinden s\u00f6z eder. Bu bak\u0131mdan Machiavelli\u2019nin daha az tan\u0131nan Vom Staate<\/em> (Devlet \u00dczerine) adl\u0131 kitab\u0131 Der F\u00fcrst<\/em>\u2019ten (Prens) daha verimlidir. Devlet \u00dczerine<\/em>\u2019de Machiavelli, i\u00e7lerinde bir veya ba\u015fka hilelerin rol oynad\u0131\u011f\u0131 \u00e7ok say\u0131da olay anlat\u0131r. Fakat o \u00e7e\u015fitli hile tarzlar\u0131n\u0131 sistematik olarak birbirinden ay\u0131rmak veya bir hileler katalo\u011fu derlemek gibi bir denemeye hi\u00e7 giri\u015fmez.<\/p>\n

Bu nedenle Machiavelli Arap politikac\u0131 Muhammed Ali\u2019ye, hile y\u00f6n\u00fcnden bak\u0131ld\u0131\u011f\u0131nda, can s\u0131k\u0131c\u0131 gelmi\u015f olmal\u0131d\u0131r. \u00c7\u00fcnk\u00fc hile i\u00e7eren anekdot ve \u00f6yk\u00fcler derlemeyi, Araplar \u00e7ok uzun zamandan beri biliyorlard\u0131.<\/p>\n

Y\u0131lan gibi ak\u0131ll\u0131 olmak<\/strong><\/p>\n

Frans\u0131z semiyolo\u011fu Roland Barthes (1915-1980), \u015fu iddias\u0131nda haks\u0131zd\u0131: \u201cDo\u011fu\u2019yu incelerken elde etmeyi umabilece\u011fimiz \u015fey, (\u2026) hi\u00e7 de ba\u015fka t\u00fcrden bir bilgelik de\u011fildir.\u201d (L\u2019empire des signes<\/em>, Genf 1970, s.10) Ger\u00e7ek hi\u00e7 de b\u00f6yle de\u011fildir; \u00f6rne\u011fin \u00c7in ba\u015fka t\u00fcrden bir bilgeli\u011fe sahiptir. \u00c7in\u2019e \u00f6zg\u00fc bilgelik, \u00fcstelik Bat\u0131\u2019ya \u00f6zg\u00fc bilgelikten \u00e7ok daha kapsay\u0131c\u0131d\u0131r. Bu, \u201cbilgelik\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fc ifade eden \u00c7ince ideogramda bile g\u00f6r\u00fcl\u00fcr. Bu ideogram, \u201cbilgelik\u201dle birlikte ve ayn\u0131 zamanda \u201chile\u201dyi de simgeler. \u00d6yle ki hile, Orta\u00e7a\u011f\u2019da azizlerin ba\u015flar\u0131n\u0131n \u00e7evresindeki hale gibi, bu kez \u201cbilgelik\u201din \u00e7evresindeki hale olarak par\u0131ldar. Bilge ki\u015fi, \u00c7in\u2019de, gerekti\u011finde hileye ba\u015fvurabilir, hatta kendi yapt\u0131\u011f\u0131 hileye hayran bile kalabilir. Oysa H\u0131ristiyan Bat\u0131\u2019da durum tamamen ba\u015fkad\u0131r. Burada hile \u015feytan i\u015fi say\u0131l\u0131p k\u0131nan\u0131r, ona lanet okunur. O, \u0130ncil<\/em>\u2019de (Matta 7,21-23; Luther \u0130ncili<\/em>\u2019nin 1912\u2019deki Z\u00fcrih bask\u0131s\u0131 versiyonunda 1,29) \u00f6l\u00fcmle ayn\u0131 s\u0131raya konulur. Bilgelik ve hile, Bat\u0131\u2019da ate\u015f ve su olarak g\u00f6r\u00fcl\u00fcrler.<\/p>\n

B\u00f6ylece biz Bat\u0131l\u0131larda hile kriminal bir olaya d\u00f6n\u00fc\u015ft\u00fcr\u00fcl\u00fcr ve bilgelikle t\u00fcm ba\u011f\u0131 k\u00f6k\u00fcnden kesilir. Bu y\u00fczden biz hileyi su\u00e7 ve ceza hukukuna havale eder ve \u00f6zellikle sava\u015fta komutana yasaklar\u0131z. Maalesef Bat\u0131l\u0131 bilgeler onun \u00f6n\u00fcnde g\u00f6zlerini kaparlar. Bat\u0131l\u0131n\u0131n tini ve d\u00fc\u015f\u00fcncesi hile y\u00f6n\u00fcnden bo\u015ftur, nasipsizdir. Bunun bir sonucu olarak, bizim bilgeli\u011fimiz \u00c7inlilerin bilgeli\u011fi kar\u015f\u0131s\u0131nda \u201chileye kar\u015f\u0131 k\u00f6r\u201d bir bilgeliktir. Hilelerdeki ayr\u0131nt\u0131 zenginli\u011fi konusundaki cahilli\u011fimiz i\u00e7inde, biz, onlar\u0131 yalan ve aldatmayla \u00f6zde\u015f sayar\u0131z. Onlar\u0131 \u201cdolap \u00e7evirme\u201d, \u201ctaktik\u201d veya \u201csinizm\u201d vd. olarak k\u00fc\u00e7\u00fcmsemek suretiyle, r\u00f6tu\u015flay\u0131p ger\u00e7ek hallerinden \u00e7\u0131kar\u0131r\u0131z. Bize, Bat\u0131\u2019ya \u00f6zg\u00fc strategemler veya Bat\u0131l\u0131lara ait olmayan strategemler \u00fczerine a\u00e7\u0131k\u00e7a konu\u015fmaya kim cesaret edecek! Bat\u0131\u2019da bir politik s\u00fcre\u00e7 sistematik \u015fekilde i\u00e7erdi\u011fi bir hile y\u00f6n\u00fcnden ne zaman ara\u015ft\u0131r\u0131lacak! Sanki hile hi\u00e7 yokmu\u015f, var olmam\u0131\u015f gibi davran\u0131yoruz. Oysa ge\u00e7mi\u015fte ve \u015fimdi Bat\u0131\u2019da hile uzun zamandan beri i\u00e7g\u00fcd\u00fcsel ve anl\u0131k bir \u015fey olarak hep vard\u0131 ve vard\u0131r; onu uygularken utanm\u0131yoruz, fakat hakk\u0131nda konu\u015fmaktan utan\u0131yoruz. Ben y\u00fczlerce ki\u015fiye, bu arada y\u00f6netici ve \u00fcniversite profes\u00f6r\u00fcne, \u015fu c\u00fcmlenin sahibini sordum: \u201cY\u0131lan gibi ak\u0131ll\u0131 ve g\u00fcvercin gibi saf ve temiz ol!\u201d Soruyu y\u00f6nelttiklerimin y\u00fczde doksan\u0131 yan\u0131t\u0131 bilmiyordu. Oysa c\u00fcmle \u0130sa\u2019ya aitti (Matta \u0130ncili, 10,16). Y\u0131lan, \u0130ncil<\/em>\u2019de hilenin bir simgesidir (bkz. Korentliler, 11.3). \u201cY\u0131lan gibi ak\u0131ll\u0131 olun\u201d demek, d\u00fcz ifadeyle, \u201cY\u0131lan gibi hileci olun\u201d demektir. Fakat nas\u0131l y\u0131lan gibi hileci olunur ki?<\/p>\n

Pek tabii \u0130ncil<\/em>\u2019de b\u00f6yle a\u00e7\u0131k bir \u00f6\u011f\u00fct yoktur. Bat\u0131l\u0131 bilgelik, bizi bu konuda, t\u00fcm bilimsel disiplinleriyle, kendi halimize b\u0131rakmaktad\u0131r. Hile Bat\u0131\u2019da \u015f\u00fcphesiz \u00f6teden beri \u201cbildi\u011fimizi bilmeden \u2018bildi\u011fimiz\u2019 bir \u015feydir. O bilin\u00e7sizlik b\u00f6lgesinde uyur ve ger\u00e7ekten ne oldu\u011funu bilmek suretiyle, onu bilincimize yerle\u015ftirmeliyiz.\u201d (Javier Marias)<\/p>\n","protected":false},"excerpt":{"rendered":"

Yin-Yang birlikteli\u011finden hilenin bir temel onaylan\u0131\u015f\u0131 \u00e7\u0131kar ki, bu onun sonu\u00e7ta bilgelik ve ak\u0131ll\u0131l\u0131\u011f\u0131n b\u00fct\u00fcnleyici bir yap\u0131ta\u015f\u0131 olarak g\u00f6r\u00fclmesini getirir. \u201cHile\u201dnin Arap\u00e7adaki anlamlar\u0131ndan birisi \u201c\u00e7are\u201ddir. Ayr\u0131ca Bat\u0131\u2019da yayg\u0131n oldu\u011fu \u015fekliyle, \u201cH\u0131ristiyanl\u0131\u011f\u0131n Tanr\u0131s\u0131\u201dn\u0131n her t\u00fcrl\u00fc hileden ar\u0131nd\u0131r\u0131lm\u0131\u015f g\u00f6r\u00fcnt\u00fcs\u00fc, acaba bir -hile kokan- fiksiyon (ger\u00e7ekte olmad\u0131\u011f\u0131 ya da olup olmad\u0131\u011f\u0131 bilinmedi\u011fi halde varm\u0131\u015f gibi d\u00fc\u015f\u00fcn\u00fclen \u015fey, yap\u0131nt\u0131) […]<\/p>\n","protected":false},"author":704,"featured_media":14558,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[189,1464,221,28,29],"tags":[609,237,1183,578,1655],"class_list":["post-14557","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-152-sayi","category-dosya","category-felsefe","category-sosyal-bilimler","category-toplum","tag-cin","tag-felsefe","tag-hile","tag-savas","tag-strateji"],"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