{"id":15577,"date":"2016-06-01T16:24:42","date_gmt":"2016-06-01T13:24:42","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=15577"},"modified":"2018-01-02T16:30:23","modified_gmt":"2018-01-02T13:30:23","slug":"kotunun-estetigi-icimizdeki-ve-disimizdaki-seytanlarin-tarihi-uzerine-bir-inceleme","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2016\/06\/01\/kotunun-estetigi-icimizdeki-ve-disimizdaki-seytanlarin-tarihi-uzerine-bir-inceleme","title":{"rendered":"K\u00f6t\u00fcn\u00fcn Esteti\u011fi: \u0130\u00e7imizdeki ve d\u0131\u015f\u0131m\u0131zdaki \u015feytanlar\u0131n tarihi \u00fczerine bir inceleme"},"content":{"rendered":"

Ge\u00e7enlerde 20. \u0130stanbul Tiyatro Festivali kapsam\u0131nda Jonathan Littell’in kitab\u0131ndan tiyatroya aktar\u0131lan Merhametliler<\/em> adl\u0131 oyun, Nazilerin hizmetindeki s\u0131radan bir SS subay\u0131 olan Max Aue’nin \u015fu s\u00f6zleriyle ba\u015flad\u0131: “Kimsenin ailenizi \u00f6ld\u00fcrmedi\u011fi, sizin de kimseyi \u00f6ld\u00fcrmek zorunda kalmad\u0131\u011f\u0131n\u0131z bir \u00e7a\u011fda ya\u015fad\u0131\u011f\u0131n\u0131z i\u00e7in \u00e7ok \u015fansl\u0131s\u0131n\u0131z. Nazilerin sadistlerden olu\u015ftuklar\u0131n\u0131 s\u00f6ylemek bir kli\u015fe. Ger\u00e7ek tehlike bizim ve sizin gibi insanlar.”<\/p>\n

Bu s\u00f6zler, k\u00f6t\u00fcl\u00fck sorunsal\u0131n\u0131n kavran\u0131\u015f\u0131 bak\u0131m\u0131ndan d\u00fc\u015f\u00fcnd\u00fcr\u00fcc\u00fcyd\u00fc. Zira bu kez bizi iktidar\u0131n apa\u00e7\u0131k k\u00f6t\u00fcc\u00fcl y\u00fcz\u00fcne bakmaya de\u011fil, hizmetindeki insanlar\u0131n bilin\u00e7lerine yerle\u015fen, onlar\u0131 katliam\u0131 bile me\u015frula\u015ft\u0131rmaya s\u00fcr\u00fckleyen k\u00f6t\u00fcl\u00fc\u011f\u00fcn \u00f6rt\u00fck karakteri ve s\u0131radanla\u015fmas\u0131 \u00fczerinde d\u00fc\u015f\u00fcnmeye davet ediyordu. Bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda k\u00f6t\u00fcl\u00fck her daim tecr\u00fcbe etti\u011fimiz gibi g\u00fcndelik ya\u015fam pratiklerindeki tezah\u00fcr bi\u00e7imleri a\u00e7\u0131s\u0131ndan geni\u015f bir yelpazeye sahip. Dolay\u0131s\u0131yla 21. yy.da k\u00f6t\u00fcl\u00fck \u00fczerine d\u00fc\u015f\u00fcnmek, bizi ister istemez etik, metafizik, estetik, tarih, siyaset ve biyopolitikan\u0131n kesi\u015fti\u011fi, i\u00e7inden \u00e7\u0131k\u0131lmas\u0131 zor bir noktaya g\u00f6t\u00fcr\u00fcyor. \u00a0Belki tam da bu nedenle Avrupa k\u00fclt\u00fcr tarihindeki iyi, g\u00fczel ve do\u011fru \u00fczerine say\u0131s\u0131z incelemenin yan\u0131nda bunlar\u0131n kapsay\u0131c\u0131 negatifi olan k\u00f6t\u00fcl\u00fck \u00fczerine yap\u0131lan \u00e7e\u015fitli sorgulamalar, Arendt’in 1945’te “K\u00f6t\u00fcl\u00fck sorunu Avrupa’da sava\u015f sonras\u0131 entelekt\u00fcel ya\u015fam\u0131n temel meselesi olacak” c\u00fcmlesini hakl\u0131 \u00e7\u0131kar\u0131r nitelikte diyebiliriz. Hepimizin Aue’nin s\u00f6yledi\u011fi kadar \u015fansl\u0131 olamad\u0131\u011f\u0131n\u0131 da g\u00f6z \u00f6n\u00fcnde bulundurursak, k\u00f6t\u00fcl\u00fc\u011f\u00fcn toplumsal, felsefi ve yaz\u0131nsal boyutlar\u0131n\u0131 anlama denemesine soyunan \u00e7al\u0131\u015fmalar belki de insanl\u0131\u011f\u0131n k\u00f6t\u00fcl\u00fckte ba\u015fl\u0131ca ba\u015fa \u00e7\u0131kma yollar\u0131ndan biri, bu a\u00e7\u0131dan da \u00f6zel bir de\u011fer ve \u00f6neme sahip.<\/p>\n

Alman edebiyat ve k\u00fclt\u00fcr tarihi uzman\u0131 Peter-Andr\u00e9 Alt da modern Avrupa tarihinin karanl\u0131k y\u00fcz\u00fcn\u00fcn izini s\u00fcrd\u00fc\u011f\u00fc K\u00f6t\u00fcn\u00fcn Esteti\u011fi dizisinde Kutsal Kitap’taki mitolojik ba\u015flang\u0131c\u0131ndan yak\u0131n tarihimize kadar k\u00f6t\u00fcl\u00fck sorunsal\u0131n\u0131 bu kez edebiyat perspektifinden ele alarak tart\u0131\u015f\u0131yor. Yedi kitaptan olu\u015fan ve Sel Yay\u0131nlar\u0131 taraf\u0131ndan haz\u0131rlanan bu dizinin ilk kitab\u0131 Her \u015eeyin Ba\u015flang\u0131c\u0131: \u015eeytan\u0131n D\u00fc\u015f\u00fc\u015f\u00fc<\/em>; ikinci kitap ise Ayd\u0131nlanma ve Psikoloji: \u015eeytan\u0131n Yeni Marifetleri<\/em> ba\u015fl\u0131klar\u0131n\u0131 ta\u015f\u0131yor.<\/p>\n

Kitab\u0131n konusu yaz\u0131nsal metinlerde kar\u015f\u0131m\u0131za \u00e7\u0131kan k\u00f6t\u00fcc\u00fcl zihniyetler veya edimler olmakla birlikte, amac\u0131n\u0131n bunlar \u00fczerine ahlaki bir sorgulama olmad\u0131\u011f\u0131n\u0131n alt\u0131n\u0131 \u00e7izen Alt, k\u00f6t\u00fcl\u00fc\u011f\u00fc \u00f6zerk estetik bir deneyim olarak ele ald\u0131\u011f\u0131n\u0131 belirtiyor. Edebiyat ile k\u00f6t\u00fcl\u00fc\u011f\u00fcn akrabal\u0131k derecesini metinler \u00fczerinden ara\u015ft\u0131r\u0131rken, anlat\u0131sal temsillerde g\u00fcnah, erdemsizlik, kural tan\u0131mazl\u0131k, ruhun ba\u015ftan \u00e7\u0131kmas\u0131, s\u0131n\u0131rlar\u0131n ihlal edilmesi vb. gibi iyinin negatifi olarak kar\u015f\u0131m\u0131za \u00e7\u0131kan bi\u00e7imleri ara\u015ft\u0131rmas\u0131n\u0131n odak noktas\u0131 olarak al\u0131yor ve asl\u0131nda k\u00f6t\u00fcl\u00fc\u011f\u00fcn tezah\u00fcr bi\u00e7imleri aras\u0131nda s\u00fcreklilikleri saptamay\u0131 hedefliyor.<\/p>\n

Her \u015eeyin Ba\u015flang\u0131c\u0131: \u015eeytan\u0131n D\u00fc\u015f\u00fc\u015f\u00fc<\/strong><\/p>\n

Dizinin ilk kitab\u0131nda Alt, “k\u00f6t\u00fcn\u00fcn esteti\u011fi” ba\u011flam\u0131nda bir bak\u0131ma bir \u00f6n evre olarak tan\u0131mlad\u0131\u011f\u0131 Lucifer’in d\u00fc\u015f\u00fc\u015f \u00f6yk\u00fcs\u00fc ve “\u0130lk G\u00fcnah” mitosuyla bizi k\u00f6t\u00fcl\u00fc\u011f\u00fcn arkaik ve arketipik d\u00fcnyas\u0131n\u0131 g\u00f6zlemlemeye davet ediyor. D\u00fc\u015f\u00fc\u015f\u00fcn ard\u0131ndan iyi ve k\u00f6t\u00fc ayr\u0131m\u0131yla birlikte cennet ve cehennem, “birlik halindeki ge\u00e7mi\u015f ile ikilik halindeki \u015fimdi” (s. 37) aras\u0131nda ger\u00e7ekle\u015fen zamansal ve topografik yar\u0131lma, \u00f6zde\u015flik ve ayr\u0131m fikrinde temellenen d\u00fcalitenin ba\u015flang\u0131c\u0131na dair bir a\u00e7\u0131klama olmas\u0131 a\u00e7\u0131s\u0131ndan \u00f6nem ta\u015f\u0131yor.<\/p>\n

Ard\u0131ndan Paul Ricoeur’den hareketle k\u00f6t\u00fcl\u00fc\u011f\u00fcn k\u00f6kenine ili\u015fkin iki farkl\u0131 tipolojiye i\u015faret ediyor: S\u00fcmer ve Babil k\u00fclt\u00fcr\u00fcne ait mitlerde oldu\u011fu gibi iyi ve k\u00f6t\u00fc yarad\u0131l\u0131\u015f \u00f6ncesinde e\u015fzamanl\u0131 olarak mevcut muydu, yoksa \u0130lk G\u00fcnah mitinde oldu\u011fu gibi sonradan m\u0131 ortaya \u00e7\u0131km\u0131\u015ft\u0131? Alt bu iki farkl\u0131 tipolojiyi k\u00f6t\u00fcn\u00fcn olu\u015f kipini eksiklik ilkesiyle tan\u0131mlayan Plotinos ve Augustinus’tan hareketle tart\u0131\u015f\u0131yor.<\/p>\n

“\u0130nsan\u0131n k\u00f6t\u00fcye y\u00f6nelik zihinsel ve ruhsal yatk\u0131nl\u0131\u011f\u0131” (s. 70) \u00fczerine d\u00fc\u015f\u00fcnen Kierkegaard ile birlikte k\u00f6t\u00fcl\u00fck sorunsal\u0131na dair \u00fcst s\u00f6ylem bu kez psikolojik bir boyut kazan\u0131yor. Alt’a g\u00f6re Kierkegaard’\u0131n bu yakla\u015f\u0131m\u0131, Schelling’in bilin\u00e7 felsefesine dayan\u0131yor.<\/p>\n

Ayd\u0131nlanma ve Psikoloji: \u015eeytan\u0131n Yeni Marifetleri<\/strong><\/p>\n

Dizinin ikinci kitab\u0131nda ise Erken Romantizm’le birlikte bir paradigma de\u011fi\u015fimi ya\u015fand\u0131\u011f\u0131 belirtilerek “k\u00f6t\u00fcn\u00fcn esteti\u011fi”nin de bu d\u00f6nemde ba\u015flad\u0131\u011f\u0131 sav\u0131n\u0131 temellendiren \u00f6rnekler ele al\u0131n\u0131yor. Alt bu kitapta, Ayd\u0131nlanma’n\u0131n etkisiyle \u015eeytan’\u0131 konu alan b\u00fct\u00fcn bir mitolojinin art\u0131k bir kuruntudan ibaret ve ak\u0131ld\u0131\u015f\u0131 olarak g\u00f6r\u00fclmeye ba\u015flad\u0131\u011f\u0131na i\u015faret ediyor. Bunun sonucunda da \u015eeytan’\u0131n edebiyatta bir hiciv konusu haline geldi\u011fini g\u00f6steriyor. Kuyru\u011fu ve boynuzlar\u0131ndan da ar\u0131nan \u015eeytan’\u0131n yeni ikametgah\u0131 ise b\u00f6ylece insan\u0131n i\u00e7 d\u00fcnyas\u0131 oluyor. Art\u0131k insan\u0131n i\u00e7indeki k\u00f6t\u00fcl\u00fckle \u00f6zde\u015fle\u015ferek soyut bir ilke haline gelen \u015eeytan, Goethe’nin Faust’undan Jean Paul ve E.T.A Hoffmann’a kadar pek \u00e7ok yazar\u0131n eserinde kurmacan\u0131n \u00e7e\u015fitli bi\u00e7imlerine b\u00fcr\u00fcnerek kar\u015f\u0131m\u0131za \u00e7\u0131k\u0131yor. Ard\u0131ndan da Freud ve Jung’un eserlerinde psikoloji ve psikanalizin ba\u015fl\u0131ca konulardan biri haline geldi\u011fini g\u00f6r\u00fcyoruz.<\/p>\n

K\u00f6t\u00fcl\u00fc\u011f\u00fc ba\u011f\u0131ms\u0131z bir estetik kategori olarak inceleyen Alt, asl\u0131na bak\u0131l\u0131rsa meselenin sadece bir estetik kategoriden ibaret olmad\u0131\u011f\u0131 fikrini benimsedi\u011fini de hissettiriyor. Nitekim “Elde edilen bulgular\u0131n ahlaki yarg\u0131lar alan\u0131 \u00fczerindeki […] olas\u0131 etkileri sorunsal\u0131 ancak b\u00f6yle bir incelemenin ard\u0131ndan ele al\u0131nabilir” (s. 29) c\u00fcmlesi, bu ara\u015ft\u0131rman\u0131n \u00f6rt\u00fck hedefine, konunun etik boyutuna muhtemel katk\u0131lar\u0131na dair bir ipucu veriyor.<\/p>\n

– Her \u015eeyin Ba\u015flang\u0131c\u0131: \u015eeytan\u0131n D\u00fc\u015f\u00fc\u015f\u00fc ve K\u00f6t\u00fcn\u00fcn Do\u011fu\u015fu Ayd\u0131nlanma ve Psikoloji: \u015eeytan\u0131n Yeni Marifetleri, Peter -Andr\u00e9 Alt, \u00c7ev. Sabir Y\u00fccesoy, Sel Yay\u0131nc\u0131l\u0131k, 2016, 102 s., 134 s.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

Ge\u00e7enlerde 20. \u0130stanbul Tiyatro Festivali kapsam\u0131nda Jonathan Littell’in kitab\u0131ndan tiyatroya aktar\u0131lan Merhametliler adl\u0131 oyun, Nazilerin hizmetindeki s\u0131radan bir SS subay\u0131 olan Max Aue’nin \u015fu s\u00f6zleriyle ba\u015flad\u0131: “Kimsenin ailenizi \u00f6ld\u00fcrmedi\u011fi, sizin de kimseyi \u00f6ld\u00fcrmek zorunda kalmad\u0131\u011f\u0131n\u0131z bir \u00e7a\u011fda ya\u015fad\u0131\u011f\u0131n\u0131z i\u00e7in \u00e7ok \u015fansl\u0131s\u0131n\u0131z. Nazilerin sadistlerden olu\u015ftuklar\u0131n\u0131 s\u00f6ylemek bir kli\u015fe. Ger\u00e7ek tehlike bizim ve sizin gibi insanlar.” Bu […]<\/p>\n","protected":false},"author":692,"featured_media":15578,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[185,221,513],"tags":[712,237,1808,1809],"class_list":["post-15577","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-148-sayi","category-felsefe","category-kitapcil","tag-estetik","tag-felsefe","tag-kotuluk","tag-seytan"],"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