{"id":16200,"date":"2016-03-01T11:21:08","date_gmt":"2016-03-01T09:21:08","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=16200"},"modified":"2018-01-09T11:29:28","modified_gmt":"2018-01-09T08:29:28","slug":"badiounun-kucuk-panteonu","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2016\/03\/01\/badiounun-kucuk-panteonu","title":{"rendered":"Badiou’nun K\u00fc\u00e7\u00fck Panteon\u2019u"},"content":{"rendered":"

\u201cAyr\u0131ca \u015funlar\u0131 s\u00f6ylemekten mutluluk duyuyorum ki, bug\u00fcn bize yutturmak istedikleri z\u0131kk\u0131mlar\u0131 d\u00fc\u015f\u00fcn\u00fcrsek\u2026 valla bu on d\u00f6rt \u00f6lm\u00fc\u015f filozofun hepsini seviyorum. Evet, onlar\u0131 seviyorum.\u201d
\nA. Badiou<\/em><\/p>\n

\"\"\u00c7evirmen I\u015f\u0131k Bar\u0131\u015f Fidaner\u2019in \u00f6ns\u00f6z\u00fcnde belirtti\u011fi gibi, Encore Yay\u0131nlar\u0131\u2019ndan \u00e7\u0131kan \u201cK\u00fc\u00e7\u00fck Panteon\u201d bize \u201cm\u00fcthi\u015f\u201d bir yo\u011funluk sunuyor. Panteon pan<\/em> ve theos<\/em> kelimelerinden, yani \u201cb\u00fct\u00fcn\u201d ve \u201ctanr\u0131\u201d anlam\u0131na gelen iki Yunanca kelimeden olu\u015fuyor. Yunanca \u201ct\u00fcm tanr\u0131lar\u0131n tap\u0131na\u011f\u0131\u201d anlam\u0131nda. Panteon, Yunan ve Roma uygarl\u0131klar\u0131nda tanr\u0131lar ad\u0131na yap\u0131lan tap\u0131naklar anlam\u0131nda kullan\u0131l\u0131r. Roma i\u00e7in s\u00f6yleyecek olursak bu yap\u0131lar Roma yap\u0131lar\u0131 i\u00e7inde en iyi korunmu\u015f binalard\u0131r ve tarih boyunca hep kullan\u0131lm\u0131\u015ft\u0131r. Bu ba\u011flamda Badiou\u2019nun neden \u201cK\u00fc\u00e7\u00fck Panteon\u201d ve \u0130ngilizce kar\u015f\u0131l\u0131\u011f\u0131 g\u00f6sterilen \u201cPocket Pantheon\u201d ismini se\u00e7ti\u011fini anlamak g\u00fc\u00e7 de\u011fil. Kurdu\u011fu zeminde 14 d\u00fc\u015f\u00fcn\u00fcr \u00fczerine yazd\u0131\u011f\u0131 h\u00fcrmet sunular\u0131 ile bir tap\u0131nak olu\u015fturma gayreti i\u00e7inde g\u00f6r\u00fcn\u00fcyor. Bu tap\u0131nak Roma\u2019dan g\u00fcn\u00fcm\u00fcze dek kullan\u0131ld\u0131\u011f\u0131 gibi korunmal\u0131 ve ondan yararlan\u0131lmal\u0131d\u0131r.<\/p>\n

Kitab\u0131n daha kapa\u011f\u0131n\u0131 a\u00e7madan yapt\u0131\u011f\u0131m\u0131z k\u00fc\u00e7\u00fck ak\u0131l y\u00fcr\u00fctmeden \u00e7\u0131karaca\u011f\u0131m\u0131z sonu\u00e7lar bunlard\u0131r. Badiou\u2019nun Frans\u0131z ulusunun \u00f6lm\u00fc\u015f kahramanlar\u0131 an\u0131s\u0131na kurmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 an\u0131t\u0131n kap\u0131s\u0131n\u0131 a\u00e7t\u0131\u011f\u0131m\u0131zda ise J. Lacan\u2019dan\u00a0 F. Proust\u2019a kadar d\u00fc\u015f\u00fcn\u00fcrleri do\u011fum tarihlerine g\u00f6re s\u0131ralay\u0131p fikirlerinden ve entelekt\u00fcel kar\u015f\u0131la\u015fmalar\u0131ndan s\u00f6z edildi\u011fini g\u00f6r\u00fcr\u00fcz. Bu d\u00fc\u015f\u00fcn\u00fcrler do\u011fum tarihleri s\u0131ras\u0131 ile Jacques Lacan, Georges Canguilhem, Jean Cavailles, Jean-Paul Sartre, Jean Hyppolite, Louis Althusser, Jean – Fran\u00e7ois Lyotard, Gilles Deleuze, Michel Foucault, Jacques Derrida, Jean Borreil, Philippe Lacoue – Labarthe, Gilles Chatelet, Fran\u00e7oise Proust\u2019tur. Badiou, d\u00fc\u015f\u00fcn\u00fcrler hakk\u0131nda yazd\u0131\u011f\u0131 metinlerin bu ba\u011flamda bir hiyerar\u015fi ta\u015f\u0131mad\u0131\u011f\u0131 hakk\u0131ndaki bilgiyi a\u00e7\u0131l\u0131\u015f b\u00f6l\u00fcm\u00fcnde hat\u0131rlat\u0131yor. Kitab\u0131n i\u00e7indeki her ayr\u0131 metin, d\u00fc\u015f\u00fcn\u00fcrlerin vefatlar\u0131n\u0131n y\u0131ld\u00f6n\u00fcmleri \u00fczerine veya onlara adanm\u0131\u015f bir kolokyumda sunulduktan sonra yaz\u0131ya ge\u00e7irilmi\u015f. Ayr\u0131ca bi\u00e7im ve niyet a\u00e7\u0131s\u0131ndan da \u00e7ok farkl\u0131lar.<\/p>\n

Badiou kitaba \u201cfelsefenin kendisi\u201d hakk\u0131nda s\u00f6yledikleri ile ba\u015fl\u0131yor: \u201cFelsefe\u201d s\u00f6zc\u00fc\u011f\u00fc ile bunun tam tersi bir d\u00fcsturun dayat\u0131lmaya \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131ndan ve felsefe yapman\u0131n \u201ckapsaml\u0131 bir program\u0131n k\u00fc\u00e7\u00fck bir k\u0131sm\u0131\u201d olarak g\u00f6r\u00fcld\u00fc\u011f\u00fcnden s\u00f6z ediyor. Ard\u0131ndan bir filozofun ne oldu\u011funu hat\u0131rlaman\u0131n son y\u0131llardaki gereklili\u011fine dikkat \u00e7ekerek \u201conlar\u0131 yard\u0131ma \u00e7a\u011f\u0131rmal\u0131 ve \u00f6nermelerinde temsil edilen s\u00f6z\u00fc silip parlatmal\u0131y\u0131z\u201d diyor.<\/p>\n

Kitapta bahsi ge\u00e7en ilk d\u00fc\u015f\u00fcn\u00fcr Lacan ve en geni\u015f yere sahip olan Sartre hakk\u0131nda yaz\u0131lanlara biraz daha yak\u0131ndan bakal\u0131m:<\/p>\n

Lacan \u00fczerine yaz\u0131lan metin 1981 y\u0131l\u0131nda Le Perroquet<\/em> dergisinde yay\u0131mlanm\u0131\u015f. Badiou metin \u00fczerine notlar b\u00f6l\u00fcm\u00fcnde Lacan \u00fczerine s\u0131k s\u0131k yazd\u0131\u011f\u0131ndan ve sistemli sentezlerinde Lacan\u2019\u0131n d\u00fc\u015f\u00fcncesine iki b\u00f6l\u00fcm ay\u0131rd\u0131\u011f\u0131ndan s\u00f6z ediyor. Metne ise \u201c\u00dcst\u00fcn bir insan, belirsiz \u00e7evremizde \u00fcst\u00fcnl\u00fck azald\u0131\u011f\u0131 -\u00e7ok azald\u0131\u011f\u0131- i\u00e7in daha da \u00fcst\u00fcnle\u015fmi\u015f bir insan \u00f6lm\u00fc\u015ft\u00fcr\u201d diye ba\u015fl\u0131yor. Lacan\u2019\u0131n k\u0131sa seanslar prati\u011finin onun Psikanalizciler Enternasyonal\u2019inden \u201charfiyen\u201d aforoz\u00a0 edilmesine neden oldu\u011funu hat\u0131rlat\u0131yor. 1970\u2019lerde ya\u015fland\u0131\u011f\u0131 ve di\u015fe gelir hi\u00e7bir \u015fey veremedi\u011fini s\u00f6ylemenin makbul oldu\u011fu d\u00f6nemler i\u00e7in Badiou asl\u0131nda bunun tam tersi oldu\u011funu savundu\u011fu d\u00f6nemleri hat\u0131rlatarak Lacan\u2019\u0131n son \u00e7abas\u0131n\u0131n \u201c\u00f6znenin ger\u00e7ekle ili\u015fkisine dair ara\u015ft\u0131rmas\u0131n\u0131 olabildi\u011fince ileriye ta\u015f\u0131mak\u201d oldu\u011funu iddia ediyor. \u201cG\u00fcn\u00fcm\u00fcz Frans\u0131z Marksistleri a\u00e7\u0131s\u0131ndan Lacan\u2019\u0131n i\u015flevi 1840\u2019lardaki Alman devrimcileri a\u00e7\u0131s\u0131ndan Hegel\u2019in g\u00f6rd\u00fc\u011f\u00fc i\u015flevdir\u201d diyerek Lacan hakk\u0131nda s\u00f6ylediklerinin sonuna yakla\u015f\u0131yor.<\/p>\n

Sartre \u00fczerine yaz\u0131lan metin ise Paris\u2019teki Jussieu \u00dcniversitesi\u2019nde verilmi\u015f bir derse ait. Badiou metne ba\u015flarken Sartre\u2019\u0131n girdi\u011fi politik m\u00fccadelelerin onu \u201cilerici ve entelekt\u00fcel bir fig\u00fcr\u201de d\u00f6n\u00fc\u015ft\u00fcrd\u00fc\u011f\u00fcnden s\u00f6z ediyor. Bu b\u00f6l\u00fcm Sartre\u2019\u0131n girdi\u011fi m\u00fccadelelerdeki politik g\u00f6r\u00fc\u015f\u00fcn\u00fcn kitlesellik bar\u0131nd\u0131rd\u0131\u011f\u0131, isyan ve ayaklanmalarda kitlelerin toplanma tipleri hakk\u0131nda bilgi veriyor. \u00d6rne\u011fin Sartre\u2019\u0131n \u201cinorganik sosyallikler\u201d dedi\u011fi dizi, at\u0131l bir toplanmad\u0131r. Dizinin yasas\u0131 ayr\u0131lma yoluyla birliktir. Sartre\u2019\u0131n \u201cherkes kendinden ba\u015fka oldu\u011fu \u00f6l\u00e7\u00fcde ba\u015fkalar\u0131yla ayn\u0131d\u0131r\u201d s\u00f6z\u00fc sosyal pratikte ise \u00fcretim band\u0131nda \u00e7al\u0131\u015fmak, radyo dinlemek gibidir ve b\u00fct\u00fcn vakalar edilgin bir sentez i\u00e7indedir. Sartre burada Marksizmin fikirleri ile ba\u011flant\u0131 kurarak; \u201chalk\u0131n g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fc her zaman onun i\u00e7sel b\u00f6l\u00fcnmesidir, kendisinden ayr\u0131lmas\u0131d\u0131r\u201d der.<\/p>\n

Kitab\u0131n yazar\u0131 Badiou hakk\u0131nda bir \u015feyler s\u00f6ylemenin de faydal\u0131 olaca\u011f\u0131na inan\u0131yorum. Badiou hakk\u0131nda zaman zaman yap\u0131lan ele\u015ftirilerden biri \u201cdogmatik\u201d oldu\u011fu yolundad\u0131r. \u00dcstelik kendisi de \u00e7ok fazla kar\u015f\u0131 \u00e7\u0131kmaz bu nitelemeye. \u015e\u00f6yle ki, 20. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131ndaki Frans\u0131z d\u00fc\u015f\u00fcncesi, farkl\u0131 \u015fekillerde de olsa \u201chakikat\u201d kavram\u0131n\u0131n sorunlu bir nitelik kazanmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r. Badiou\u2019nun \u201ctanr\u0131lar evi\u201dni olu\u015fturan fig\u00fcrlerin \u00e7o\u011fu da sorunlula\u015ft\u0131rmaya katk\u0131da bulunmu\u015ftur. Oysa Badiou felsefenin \u201chakikat\u201d d\u0131\u015f\u0131nda bir kavramla temellendirilemeyece\u011finden emin gibidir. Ona g\u00f6re, birbirleriyle \u00e7o\u011funlukla \u00e7at\u0131\u015fma halinde olan bu d\u00fc\u015f\u00fcn\u00fcrler listesinin \u00fcyeleri ortak ve tek bir hakikat aray\u0131\u015f\u0131 u\u011fruna seferber olmu\u015f neferler gibi g\u00f6r\u00fclebilir. G\u00f6r\u00fc\u015f\u00fcnde ikna edici olabiliyor mu Badiou? Bu konuda karar\u0131 her okurun kendisinin vermesi gerekecek herhalde.<\/p>\n

– K\u00fc\u00e7\u00fck Panteon, Alain Badiou, \u00c7ev. I\u015f\u0131k Bar\u0131\u015f Fidaner, Encore Yay\u0131nlar\u0131,\u00a0 2015, 192 s.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

\u201cAyr\u0131ca \u015funlar\u0131 s\u00f6ylemekten mutluluk duyuyorum ki, bug\u00fcn bize yutturmak istedikleri z\u0131kk\u0131mlar\u0131 d\u00fc\u015f\u00fcn\u00fcrsek\u2026 valla bu on d\u00f6rt \u00f6lm\u00fc\u015f filozofun hepsini seviyorum. Evet, onlar\u0131 seviyorum.\u201d A. Badiou \u00c7evirmen I\u015f\u0131k Bar\u0131\u015f Fidaner\u2019in \u00f6ns\u00f6z\u00fcnde belirtti\u011fi gibi, Encore Yay\u0131nlar\u0131\u2019ndan \u00e7\u0131kan \u201cK\u00fc\u00e7\u00fck Panteon\u201d bize \u201cm\u00fcthi\u015f\u201d bir yo\u011funluk sunuyor. Panteon pan ve theos kelimelerinden, yani \u201cb\u00fct\u00fcn\u201d ve \u201ctanr\u0131\u201d anlam\u0131na gelen iki Yunanca […]<\/p>\n","protected":false},"author":685,"featured_media":16201,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[182,221,513,28],"tags":[1904,237,898],"class_list":["post-16200","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-145-sayi","category-felsefe","category-kitapcil","category-sosyal-bilimler","tag-badiou","tag-felsefe","tag-hakikat"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/16200","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/users\/685"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=16200"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/16200\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/16201"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=16200"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=16200"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=16200"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}