Foucault\u2019da dispositif kavram\u0131, iktidar ili\u015fkilerinin yay\u0131l\u0131p geni\u015fledi\u011fi, s\u00f6ylemsel ve s\u00f6ylemsel olmayan b\u00fct\u00fcn iktidar alanlar\u0131n\u0131 ifade etmektedir. Yani s\u00fcbjektif olan\u0131n alan\u0131. Bunun kar\u015f\u0131s\u0131nda ba\u011flamlar\u0131n zincirinden \u00f6zg\u00fcrle\u015fmeyi d\u00fc\u015fleyen modern insan durur. Foucault\u2019ta \u00f6zg\u00fcrl\u00fck; negatif manas\u0131n\u0131n \u00f6tesinde pozitif anlamda. Kendimi bir \u00f6zne olarak yeniden in\u015fa etme s\u00fcrecinde \u00f6n\u00fcmdeki engellerin yok edilmesi anlam\u0131nda de\u011fil; kendimi yaratma y\u00f6n\u00fcnden kendi \u00fczerimde ger\u00e7ekle\u015ftirdi\u011fim, d\u00fc\u015f\u00fcnsel ve eylemsel t\u00fcm pratiklerin icra edilmesi anlam\u0131nda, yakla\u015f\u0131m\u0131 ile ele al\u0131n\u0131r. Bu etik bir eylemdir; \u201cEtik bir \u00f6zg\u00fcrl\u00fck prati\u011fidir; \u00f6zg\u00fcrl\u00fc\u011f\u00fcn d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f olarak hayata ge\u00e7irilmesidir\u201d(M. Foucault, \u00d6zne ve \u0130ktidar, \u0130stanbul, 2005, s.225). Bu bak\u0131mdan etik davranmak kurallara uyman\u0131n yan\u0131nda ve \u00f6tesinde b\u00f6yle bir tenkit zihniyeti ve iradesi ta\u015f\u0131makt\u0131r. Foucault bu ba\u011flamda eti\u011fi kendi kendisiyle ili\u015fki olarak tan\u0131mlar; \u201c\u0130nsan\u0131n ahlaki \u00f6zne te\u015fkil etmesi i\u00e7in vazge\u00e7ilmez olan pratik al\u0131\u015ft\u0131rmalar insan\u0131n belirli bir olu\u015f tarz\u0131na ula\u015fma kayg\u0131s\u0131yla kendi kendisi \u00fczerinde \u00e7al\u0131\u015fmas\u0131d\u0131r\u201d. Etik, \u00f6zg\u00fcrl\u00fck prati\u011fi de\u011filse bile, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn d\u00fc\u015f\u00fcn\u00fclerek hayata ge\u00e7irilmesidir(M. Foucault, \u201cBir \u00d6zg\u00fcrl\u00fck Prati\u011fi Olarak Kendilik Kayg\u0131s\u0131 Eti\u011fi\u201d, \u00d6zne ve \u0130ktidar (\u00e7ev. I. Erg\u00fcden-O. Ak\u0131nhay), \u0130stanbul, 2000, s. 222-223, 225.) \u0130\u015fte bu \u00e7er\u00e7eve modern zamanlar insan\u0131n\u0131n, \u00f6zellikle siyasi ve k\u00fclt\u00fcrel s\u00f6m\u00fcrge ya da vesayet ya\u015fayan b\u00f6lgelerin insanlar\u0131 i\u00e7in esasl\u0131 bir tenkit meselesini g\u00fcndeme getirir. Etik kuralc\u0131l\u0131k olmad\u0131\u011f\u0131 gibi \u00f6zg\u00fcrl\u00fckte lay\u00fcsellik de\u011fildir. \u00d6zg\u00fcrl\u00fck ve etik kurals\u0131zl\u0131k, k\u00fclt\u00fcrs\u00fczl\u00fck ve kitaps\u0131zl\u0131k olmamal\u0131d\u0131r o halde. Bunu b\u00f6yle dayatma bizzat kurgu ve yozla\u015fma olmal\u0131d\u0131r belki de. Tam tersine kendine ve hayat\u0131na ahlak ve h\u00fcrriyetin penceresinde samimi ve haysiyetli bir yerden bakmak idrak ve iradesidir.<\/p>\n
\u0130\u015fte tam burada \u00e7uvald\u0131z\u0131 kendimize tarihimiz \u00fczerinden bat\u0131rmak zaman\u0131d\u0131r; Bu tespitler \u0131\u015f\u0131\u011f\u0131nda tarih i\u00e7inde geriye bak\u0131p Abbasilerin kurulu\u015f d\u00f6neminde Seffah\/Kan d\u00f6k\u00fcc\u00fc lakab\u0131 alan Ebu\u2019l-Abbas\u2019\u0131n a\u011f\u0131r cezalar\u0131n Musul halk\u0131na ne sebeple reva g\u00f6r\u00fcld\u00fc\u011f\u00fc yeni Halife’den soruldu\u011fu zaman, O \u00abVallahi bilmem ki!\u00bb diye verecek bir cevap, bir su\u00e7lama bulamam\u0131\u015ft\u0131. Bu d\u00f6nemde \u015eam, Musul ve Basra gibi yerlerde vaki \u015fiddet gazab-\u0131 ilahi olarak maskelenip Hz. Ali evlad\u0131na yap\u0131lan\u0131n cezas\u0131n\u0131n verilmesi olarak teopolitik gerek\u00e7eler \u00fcreterek muhalif bir kesimi k\u0131r\u0131p ge\u00e7irmenin iktidar teknolojisi a\u00e7\u0131s\u0131nda sorgulanmamas\u0131 kendili\u011fimize en b\u00fcy\u00fck ihanet olacakt\u0131r. Halife Hi\u015fam’\u0131n \u00e7\u00fcr\u00fcmemi\u015f olan cesedine kar\u015f\u0131 a\u00e7\u0131\u011fa vurulan: \u00f6nce k\u0131rba\u00e7land\u0131 sonra as\u0131l\u0131p yak\u0131lmas\u0131 patalojik bir iktidar prati\u011fi de\u011fil midir? Burada Abbasilerin kurulu\u015f devri pratikleri \u00fczerinden Hz. Osman sonras\u0131 ya\u015fanan gerilimin, \u00dcmmeye-Ha\u015fimi \u00e7eki\u015fmesinin bu son perdesinde ya\u015fananlar \u015f\u00fcphesiz tarihi bir zaman ve zemini g\u00f6stermekle beraber olgu olarak zaman ve mek\u00e2n \u00fcst\u00fc bir durumun, insanl\u0131kla ya\u015f\u0131t bir dispositifin ger\u00e7ekle\u015fmesi de\u011fil de nedir? Ayn\u0131 konuyu Memun, Mutas\u0131m ve Vas\u0131k devrinde devam eden ve M\u00fctevekkil zaman\u0131nda sona erip hatta i\u015flerin tam tersine d\u00f6nd\u00fc\u011f\u00fc Mihne olaylar\u0131nda da g\u00f6rmemiz s\u00f6z konusudur. Ayn\u0131 d\u00f6nem i\u00e7in ayn\u0131 olgu bir dispositif ile do\u011fur ya da yanl\u0131\u015f oldu ve bu noktada teopolitik iktidar bak\u0131\u015f\u0131 su\u00e7u ve cezay\u0131 farkl\u0131 kesimlere y\u00f6neltti. Kim ya da hangisi hakl\u0131yd\u0131? Zihne k\u0131l\u00e7\u0131k tam da burada bat\u0131yor. Abbasi tarihinden Bu iki misalin Foucault\u2019un anlatt\u0131klar\u0131n\u0131 zihnimize \u00e7ok ger\u00e7ek bir yerden izah etti\u011fini san\u0131yoruz. Burada misali Japon ya da Avrupa tarihinde de\u011fil de kendi tarihimizin i\u00e7inden se\u00e7memiz \u00e7uvald\u0131z\u0131n batt\u0131\u011f\u0131 yerde kendili\u011fimize dair beklenen maksad\u0131 has\u0131l etmesi dile\u011findendir. Bu s\u00fcre\u00e7te ya\u015fananlar tarih felsefesi meselesi olarak insanl\u0131k kadar eski ve m\u00fctemadi bir durumun tekrar\u0131ndan ba\u015fka bir \u015fey de de\u011fildir. Burada sorun sunulan manzaran\u0131n teopolitik gerek\u00e7elerle me\u015fru ve makul g\u00f6sterilip daha fenas\u0131 kutsal gerek\u00e7elerle \u00fczerine konu\u015fulamaz hale gelmesidir. \u0130\u015fte bu medeniyeti yok eden \u00f6l\u00e7\u00fcs\u00fcz m\u00fcsrifliktir. Olgular\u0131 de\u011fer yarg\u0131lar\u0131m\u0131zla bir perspektife hapsetmek ve do\u011fruyu bu \u00e7er\u00e7evede tasavvur etmek kendimize samimiyetten ka\u00e7\u0131\u015f\u0131m\u0131z\u0131n ba\u015flang\u0131c\u0131 olacakt\u0131r. Yahut bu i\u00e7imize putlar dikmek olacakt\u0131r.<\/p>\n
Nurettin Top\u00e7u’nun \u201c\u0130\u00e7imizdeki putlar, hakikat a\u015f\u0131m\u0131z\u0131 ve b\u00fct\u00fcn ideal ve ahl\u00e2k\u0131m\u0131z\u0131 \u00e7\u00fcr\u00fcten d\u00fc\u015fman kuvvetleridir. Bunlar, ruhi zevk ve kuvvetini daha kayna\u011f\u0131nda iken \u00f6ld\u00fcr\u00fcr, insan\u0131n varl\u0131kla ba\u011f kurmas\u0131n\u0131 engelleyerek yaln\u0131zla\u015ft\u0131r\u0131r. \u0130htiraslar\u0131n \u00fcretti\u011fi bu yaln\u0131zl\u0131ktan kurtulman\u0131n yolu ise isyan ahl\u00e2k\u0131ndan ge\u00e7er.<\/em>\u201d, der. \u0130nsan\u0131n kendine yapt\u0131\u011f\u0131 en k\u00f6t\u00fcl\u00fck kendi \u00fczerindeki iktidar\u0131n\u0131 suiistimal etmesi ve ger\u00e7ekli\u011fe big\u00e2ne kalmas\u0131d\u0131r. Hakikat bizi i\u00e7inde var oldu\u011fumuz fiziksel kesret i\u00e7inden \u00e7ekip \u00e7\u0131karan, birli\u011fe ve insanl\u0131\u011fa eri\u015ftiren bir cevherdir. \u0130nsanda insanl\u0131k meyvesi hakikat ve hikmet a\u015f\u0131s\u0131yla m\u00fcmk\u00fcnd\u00fcr. Felsefe, sanat ve din bu a\u015f\u0131n\u0131n de\u011fi\u015fik anla\u015f\u0131lma imk\u00e2nlar\u0131 olarak insan\u0131n hakikate muhatap olu\u015f tarzlar\u0131d\u0131r. \u0130nsan akl\u0131 hakikate yol a\u00e7acak donan\u0131m\u0131yla bu de\u011fi\u015fik yollardan, erenler diliyle d\u00f6rt kap\u0131 k\u0131rk makamdan hakikatin cevherine dokunmaya ve o cevherin rengine b\u00fcr\u00fcnmeye \u00e7al\u0131\u015f\u0131r. En b\u00fcy\u00fck filozoftan, en dahi sanat\u00e7\u0131ya ve b\u00fcy\u00fck din ulular\u0131na kadar bu aray\u0131\u015f\u0131n izlerini bulmak m\u00fcmk\u00fcnd\u00fcr. Nokta olan hakikati \u00e7o\u011faltan bizler ruhlar\u0131m\u0131za modern karga\u015fan\u0131n i\u00e7erisinde s\u0131\u011f\u0131nak ar\u0131yoruz. Bu noktada i\u015fte Hz. Ali, \u201cD\u00fc\u015f\u00fcnd\u00fcr\u00fcc\u00fc ve hikmetli s\u00f6zlerle ruhlar\u0131n\u0131z\u0131 dinlendirin! Zira bedenlerin yoruldu\u011fu ve zay\u0131flad\u0131\u011f\u0131 gibi ruhlar da yorulur.<\/em>\u201d \u00a0s\u00f6zleriyle ruhlar\u0131n hikmetle ili\u015fkisinde kadim ile irtibat kurmaya temas eder ve bu siyakta Hz. \u00d6mer,\u00a0olmam\u0131\u015f \u015feyleri soraca\u011f\u0131na, olmu\u015flardan ibret almaya \u00e7al\u0131\u015f!\u00a0<\/em>Derken ibret kavram\u0131na idrak \u00fczerinden kadimle ili\u015fki noktas\u0131nda mana y\u00fckler gibidir. Yorgun ruhlar i\u00e7in kadim \u201colmu\u015f\u201dlardaki ibretler \u00fczerinden ayd\u0131nl\u0131k oldu\u011fu ku\u015fkusuzdur. Lakin burada hakikat ile irtibatta usul \u00f6\u011freten, d\u00fc\u015f\u00fcnceye yol a\u00e7an, tefekk\u00fcr vesilesi olan, sorulara kap\u0131 a\u00e7\u0131p g\u00fcncele de\u011fer vaad eden bir tarz\u0131n \u00f6tesinde nakil ile donukla\u015fm\u0131\u015f aktar\u0131mlar ile iktifa edilirse hakikat ve kadim ta\u015fla\u015f\u0131r, renksizle\u015fir, kokusunu yitirir.\u00a0Varl\u0131kla ba\u011f kurmam\u0131z\u0131 engelleyen t\u00fcm dispositiflere kar\u015f\u0131 bir idrak ayd\u0131nlanmas\u0131 \u015f\u00fcphesiz i\u00e7imize bakmakla m\u00fcmk\u00fcnd\u00fcr.<\/p>\n ***<\/p>\n Hac\u0131 Bekta\u015f-\u0131 Veli, \u201cHam\u0131 pi\u015firemezsen bari pi\u015fmi\u015fi ham etme\u201d\u00a0<\/em>diyerek anlam kayb\u0131na u\u011frayan, yerini kaybeden, sebepsiz kalan zihinleri, g\u00fcncel \u00fczerinden konu\u015facak olursak modernite-zedeleri ikaz eder. Hac\u0131 Bekta\u015f gibi b\u00fcy\u00fck d\u00fc\u015f\u00fcnce ayd\u0131nl\u0131klar\u0131, her d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131nda zaman \u00fcst\u00fcle\u015fen, Nietzsche’nin tabiri ile zaman \u00fcst\u00fc \u00e7a\u011fda\u015f olunan halleriyle, o d\u00fc\u015f\u00fcncenin\/inanc\u0131n yoruldu\u011fu yerde ona kendini hat\u0131rlatacak bir miras b\u0131rak\u0131rlar. Miras\u00e7\u0131lar ya bunu hoyrat\u00e7a yer bitirir sonu\u00e7ta nasipsiz kal\u0131rlar ya da o miras\u0131 uygun ve yerinde kullan\u0131p nasipleri de varsa ileri g\u00f6t\u00fcr\u00fcrler. Ham\u0131 pi\u015firemeyen bu mirasyediler ne yaz\u0131k ki ellerine ula\u015fan kadimin engin g\u00fczelli\u011fini \u201cham\u201d ederek i\u015fe yaramaz hale koyarlar. Modern zamanlarda \u0130slam tefekk\u00fcr\u00fcn\u00fcn ya\u015fad\u0131\u011f\u0131 en b\u00fcy\u00fck meselelerden birisi bu olmu\u015ftur:\u00a0Pi\u015fmi\u015f olan\u0131 ham etmek. <\/em><\/p>\n \u0130nsan\u0131n var oldu\u011fu zeminde her daim muhatap oldu\u011fu ger\u00e7ekler vard\u0131r. Bunlar maddi veya manevi olarak var olu\u015fun realitesi olarak onu sarmalar. Tabii bir d\u00fczen kendi v\u00fccudundan ba\u015flayarak onu ku\u015fat\u0131r. Lakin insan d\u00fc\u015f\u00fcn\u00fcr, anlar ve anlamland\u0131r\u0131r. \u0130\u015fte burada o \u201c\u015fey\u201dlerin bir \u201d\u015fey\u201d olmas\u0131 s\u00f6z konusu olur. De\u011fer y\u00fckleyerek veya y\u00fcklemlerle de\u011ferlendirerek insan zihni \u201c\u015fey\u201de ad ve mana katar. \u00d6rne\u011fin \u201celma\u201d varolu\u015fu ile k\u00fcremizde tekdir ama ona verilen adlar farkl\u0131 ve manalar ise t\u00fcrl\u00fc t\u00fcrl\u00fcd\u00fcr.<\/p>\n Hakikatin \u00e7er\u00e7evesinden varl\u0131\u011fa bakmak, hakikatin diliyle ona y\u00fcklenen ve y\u00fcklemle\u015fen manalar\u0131 aramak ve anlamak \u00e7abas\u0131 ve \u00e7ilesi kadim bir u\u011fra\u015ft\u0131r. \u0130nsan ruhundaki \u0131\u015f\u0131k kadar i\u00e7indeki ba\u015fka bir karanl\u0131kla da devri daim eden bir ikileme de muhatapt\u0131r. De\u011fi\u015fik k\u00fclt\u00fcr ve medeniyetler buna dair idrakine sahip \u00e7\u0131kmaya ve idrak yollar\u0131n\u0131n t\u0131kanmamas\u0131na gayret ederler. Dinler de el\u00e7iler vas\u0131tas\u0131yla Allah’\u0131n adeta tarihe m\u00fcdahalesi ile idrakleri ikaz\u0131 ederler. Yabanc\u0131la\u015fana kendini hat\u0131rlatmaya \u00e7al\u0131\u015f\u0131r, teklifi d\u00fc\u015f\u00fcnd\u00fcr\u00fcr, y\u00fcklemleri ve s\u0131fatlar\u0131 yerli yerine koyarak yerini kaybedene yerini hat\u0131rlat\u0131r. S\u0131fatlar\u0131 do\u011fru ba\u011flam\u0131ndan kopar\u0131p(ilmi yabanc\u0131la\u015fma) hakikatle mesafeyi a\u00e7mak(ahlaki yabanc\u0131la\u015fma); hakikatin referanslar\u0131n\u0131 perspektife kurban, ideolojik kafeslere hapis edip, modernitenin kavram \u00e7er\u00e7evesini mutlakla\u015ft\u0131rarak varl\u0131\u011fa onun s\u0131fatlar\u0131yla nihai hal g\u00f6z\u00fcyle bakmak(mankurtla\u015fma) m\u00fctemadi vaki bir hatad\u0131r. Referans\u0131n\u0131 yitiren yerini yitiriyor ve edindi\u011fi referanslarla yerini tarife yeltendik\u00e7e yersizle\u015fiyor. Her \u015fey bir erdemle(ana referans\u0131 ne olursa olsun) hakikate dairle\u015fir veya bat\u0131la istinat eder hale gelir. Kadimle ger\u00e7ekten kurulacak irtibat i\u015fte hakikatle ba\u011f\u0131 sa\u011flayan o esas\u0131, kimi zaman fersudele\u015fti\u011fi tarihi ba\u011flar\u0131ndan temizleyerek, eleyerek g\u00fcn\u00fcm\u00fcze ta\u015f\u0131makla m\u00fcmk\u00fcnd\u00fcr. \u0130\u015fte burada Hac\u0131 Bekta\u015f’\u0131n buradaki m\u0131sra\u0131 bize \u00f6zenin do\u011fru y\u00fcklemle var olu\u015f gayesine ve hakikate dairle\u015fece\u011fini bize anlat\u0131r:\u00a0Madde karanl\u0131\u011f\u0131, ak\u0131l nuru; Cehalet karanl\u0131\u011f\u0131, ilim nuru; Nefis karanl\u0131\u011f\u0131, marifet nuru; G\u00f6n\u00fcl karanl\u0131\u011f\u0131, a\u015fk nuru ile ayd\u0131nlan\u0131r.\u00a0<\/em>Allah’\u0131n geceden g\u00fcnd\u00fcz\u00fc \u00e7\u0131karmas\u0131 hikmetinin bir a\u00e7\u0131l\u0131m\u0131 sanki bu sat\u0131rlarda meknuzdur. Muhtelif karanl\u0131klar\u0131 ayd\u0131nlatan kavramlar verilerek \u00f6l\u00e7\u00fc ortaya konulmu\u015ftur. \u0130nsan\u0131n muhtelif hallerdeki menfi durumlar\u0131n\u0131n m\u00fcspete \u00e7evrilmesine dair erenler dilinden sonsuz bir g\u00fczellik sunulmu\u015f. Bu bak\u0131mdan yol haritas\u0131n\u0131 do\u011fru kavramlarla \u00e7izenlerin akl\u0131 ve ruhu do\u011fru istikamette olacakt\u0131r. Bu bak\u0131mdan kadimi okumak, belki okuma kavram\u0131m\u0131z\u0131 yeniden okumak zarureti vard\u0131r.\u00a0\u0130\u015fte bu fark\u0131ndal\u0131kla \u00e7evreye ve \u00e7er\u00e7eveye nazar ederken insan\u0131n dispositifler i\u00e7inde etik \u00f6zg\u00fcrle\u015fmesini \u00fcstlenece\u011fi o yaln\u0131zl\u0131k yazg\u0131s\u0131na geliyoruz. Belki de bu san\u0131lan kadar karamsar olmayan bir durup d\u00fc\u015f\u00fcnmenin, bir entelekt\u00fcel vakfenin vaktidir.<\/p>\n ***<\/p>\n Yaln\u0131zl\u0131k, adam olmayanlar\u0131n verece\u011fi sayg\u0131dan, sevgiden ye\u011fdir<\/em>\u00a0der Mevlana.\u00a0\u00dc\u00e7 ki\u015fiye el uzat\u0131n\u0131z:\u00a0Hastaya, garibe, muhitinde anla\u015f\u0131lmayan bedbahta.(Bu y\u00fczden kalabal\u0131\u011f\u0131n aras\u0131nda yaln\u0131z ya\u015fayana)<\/em>\u00a0derken Nurettin Top\u00e7u bir derdi anlat\u0131r. Bu iki d\u00fc\u015f\u00fcnce sarkac\u0131nda, yaln\u0131zl\u0131\u011fa dair bir tercih ve \u00f6tekile\u015fme olmak hasebiyle halleri anlat\u0131l\u0131r. Yaln\u0131zl\u0131k burada, hem s\u0131\u011f\u0131n\u0131lan bir sessiz bur\u00e7 hem de toplumun bizi hapsetti\u011fi bir sessizlik kafesidir. Hz. Mevlana,\u00a0Yaln\u0131zl\u0131\u011f\u0131n en k\u00f6t\u00fcs\u00fc seni anlamayanlar\u0131n aras\u0131nda kalmakt\u0131r<\/em>\u00a0derken bu halin insan ruhundaki olumsuzlu\u011funa de\u011finir. Asl\u0131nda burada yekdi\u011ferine deva tavsiyesi de g\u00f6r\u00fcl\u00fcr. Yaln\u0131z kal\u0131nan, muhitince anla\u015f\u0131lmama kafesine kapat\u0131lan bireye bu \u201cadam olmayanlar\u0131n\u201d d\u00fcnyas\u0131ndansa yaln\u0131z kalman\u0131n daha hikmetli bir durum oldu\u011fu anlat\u0131l\u0131r. \u0130\u015fte tam burada Mevlana’n\u0131n hikmet p\u0131nar\u0131nda doymu\u015f bir m\u00fcnzevi yaln\u0131z Nurettin Top\u00e7u’nun\u00a0\u00dc\u00e7 yerde insan Allah sohbettedir:\u00a0Kalabal\u0131ktan incinmeyen yaln\u0131zl\u0131kta, bir \u00fcmitsizin y\u00fcz\u00fcn\u00fc \u00fcmitle g\u00fcld\u00fcrd\u00fc\u011f\u00fc yerde, zalimin zulm\u00fc kendinden \u015f\u00fck\u00fcr ta\u015f\u0131rd\u0131\u011f\u0131 anda\u00a0<\/em>s\u00f6zleri \u201cadam olmayanlara\u201d dair tercih edilen bu yaln\u0131zl\u0131\u011f\u0131n insan\u0131 Allah’la sohbetin kap\u0131s\u0131na ta\u015f\u0131d\u0131\u011f\u0131n\u0131 ifadeyle Mevlana’daki hikmeti tefsir eder.\u00a0Kalabal\u0131ktan incinmeyen yaln\u0131zl\u0131k<\/em>\u00a0olarak nitelenen durumda bireyin toplumun big\u00e2nelik kafesinden ve i\u00e7 d\u00fcnyas\u0131ndaki anla\u015f\u0131lmamaktan olu\u015facak olumsuzluklara kar\u015f\u0131, m\u00fctekabil bir tav\u0131r ile i\u00e7 ve d\u0131\u015f dengesinin muhafazas\u0131 s\u00f6z konusu olabilecektir.\u00a0Kalabal\u0131k aras\u0131nda yaln\u0131z ya\u015fayan\u00a0<\/em>durumunu\u00a0kalabal\u0131ktan incinmeyen bir yaln\u0131zl\u0131\u011fa<\/em>\u00a0ta\u015f\u0131d\u0131\u011f\u0131nda, idrak g\u00f6n\u00fcl dili ile konu\u015fmaya ba\u015flayacakt\u0131r. Top\u00e7u’dan\u00a0\u201cNeslinin \u00fcst\u00fcnde ve kendi mefk\u00fbreci yaln\u0131zl\u0131\u011f\u0131 ile gelece\u011fe uzanm\u0131\u015f bir ayd\u0131nl\u0131k\u201d<\/em>\u00a0tespitiyle bahseden di\u011fer bir yaln\u0131z m\u00fcnzevi Nevzat K\u00f6so\u011flu\u00a0\u201cYaln\u0131zl\u0131\u011f\u0131n \u015fuuruna var\u0131ld\u0131k\u00e7a, heyecanlar b\u00fcy\u00fcr ve d\u00fc\u015f\u00fcnce bilenerek billurla\u015f\u0131r\u201d<\/em>\u00a0yakla\u015f\u0131m\u0131 ile bahsedilen meseleye\u00a0\u015fuuruna var\u0131lan yaln\u0131zl\u0131k<\/em>\u00a0kavram\u0131n\u0131 ilave eder. B\u00f6ylece g\u00f6r\u00fclece\u011fi \u00fczere \u201cyaln\u0131zl\u0131k\u201d bireyi maddi ve manevi d\u00fc\u015f\u00fcnce anlam\u0131nda bir \u015fuur haline sevk eder. Bu, g\u00fcn\u00fcm\u00fczde kriz, ruhsal kaos, stres olarak modern hayatlar\u0131m\u0131z\u0131 zedeleyen yaln\u0131zl\u0131k ve kalabal\u0131klar aras\u0131nda ya\u015fanan travman\u0131n bir \u015fuur haline ta\u015f\u0131nabilece\u011fini g\u00f6sterir. Anla\u015f\u0131lmamak yaln\u0131zla\u015ft\u0131r\u0131r ve bu insanda bir huzursuzlu\u011fa yol a\u00e7ar, e\u011fer bundan incinmemeyi \u00f6\u011frenirse insan yaln\u0131zl\u0131k ona bir okul olarak d\u00fc\u015f\u00fcncesine billurla\u015fma ve dahi Allah’\u0131n kap\u0131s\u0131na yol olabilir.\u00a0Halvet der enc\u00fcmen<\/em>\u00a0diyenlerin de murad\u0131 bunun ba\u015fka bir tarz\u0131 m\u0131d\u0131r ehli bilir.\u00a0Y<\/em>aln\u0131zl\u0131k sigara k\u00fcl\u00fc kadar yaln\u0131zl\u0131k… Zambaklar en \u0131ss\u0131z yerlerde a\u00e7ar Ve vard\u0131r her vah\u015fi \u00e7i\u00e7ekte bir gurur Bir mumum ard\u0131nda bekleyen r\u00fczg\u00e2r I\u015f\u0131ks\u0131z ruhumu sallar da durur Zambaklar en \u0131ss\u0131z yerlerde a\u00e7ar<\/em><\/strong>\u00a0<\/em>diyen Sezai Karako\u00e7 ba\u015fka bir m\u00fcnzevi yaln\u0131z olarak olup biteni \u00f6zetler. Modern zamanlar\u0131n medeniyet ma\u011fdurlar\u0131 olarak kadimin m\u00fcnzevi sessizli\u011finde sonsuzun kap\u0131lar\u0131n\u0131 \u00e7alanlar\u0131n \u00e7ocuklar\u0131na\u00a0Bir \u015fehir kadar kalabal\u0131kt\u0131r baz\u0131lar\u0131n\u0131n yaln\u0131zl\u0131\u011f\u0131\u00a0<\/strong><\/em>derken\u00a0Cahit Zarifo\u011flu bir \u00e7a\u011f \u015fahidi olarak,\u00a0<\/strong>\u0130<\/strong>nsanl\u0131\u011f\u0131m\u0131z\u0131 g\u00fcl\u00fc\u015f\u00fc yaln\u0131zlar \u00e7ar\u015f\u0131s\u0131nda \u00c7a\u011fr\u0131lm\u0131\u015f g\u00fcm\u00fc\u015f seslerini aynadaki y\u00fczlerin Ba\u015fkas\u0131 sevsin diye en se\u00e7kin yerine Bir \u015fal gezdirirdi \u0130nsanl\u0131\u011f\u0131m\u0131za bir \u015fey getirirdi yaln\u0131zlarla\u00a0<\/em>m\u0131sralar\u0131yla\u00a0modern yaln\u0131zl\u0131k ve bunun mukabil de\u011ferine<\/em>\u00a0kendi \u00fcslubunca temas eder. Arthur Schopenhauer,\u00a0\u201cYaln\u0131zl\u0131k, t\u00fcm se\u00e7kin zihinlerin yazg\u0131s\u0131d\u0131r. Zaman zaman bundan yak\u0131nacaklard\u0131r ama her zaman k\u00f6t\u00fcn\u00fcn iyisi diye bunu se\u00e7eceklerdir.\u201d<\/em>\u00a0derken bat\u0131l\u0131 bir zihin olarak bahsedilenlere farkl\u0131 bir yerden dokunur. Burada se\u00e7kinlik sa\u011flayan yaln\u0131zl\u0131\u011f\u0131n bir \u015fuur halini almas\u0131na yol a\u00e7an s\u00fcre\u00e7te olmakt\u0131r.<\/p>\n Bu yaln\u0131zl\u0131\u011f\u0131n nicel de\u011fil nitel bir durum oldu\u011fu dikkatlerden ka\u00e7mamal\u0131d\u0131r. Zihin m\u00fccerred bir yerde yaln\u0131zla\u015f\u0131rken bu asosyalle\u015fmek, kabala\u015fmak, topluma tepeden bakmak olmamal\u0131d\u0131r. Ba\u015fta s\u00f6yledi\u011fimiz gibi kendimize samimi olmak ve \u00e7uvald\u0131z\u0131n ucundaki ahlak ve h\u00fcrriyeti g\u00f6rmek; lakin bunlar\u0131 moda ve abs\u00fcrt tan\u0131mlar\u0131 \u00f6tesinde bir kendilik, \u00f6ze d\u00f6n\u00fc\u015f, kendini tan\u0131ma meselesinin ara\u00e7lar\u0131 g\u00f6r\u00fcp amac\u0131 unutmamak da yolda \u00f6nemli olacakt\u0131r. Ahlak\u0131 h\u00fcrriyetin bir vesilesi h\u00fcrriyeti ahlak\u0131n bir zemini olarak g\u00f6rerek ba\u015flamak ve \u00fczerimizdeki iktidar\u0131m\u0131z\u0131n putlar\u0131n\u0131n alacakaranl\u0131\u011f\u0131ndaki ma\u011faram\u0131z\u0131n kurgu duvarlar\u0131ndan d\u0131\u015far\u0131ya kendimize ve k\u00fclt\u00fcr\u00fcn d\u00fcnyas\u0131na yeniden ula\u015fmak yolunda kendimizi ve kendili\u011fimizi d\u00fc\u015f\u00fcnmek insani ger\u00e7e\u011fimize ger\u00e7ek bir vefa olacakt\u0131r. Araftan tarife \u00e7\u0131kan yol bize buradan bir ayd\u0131nl\u0131k sunabilir kim bilir, insan\u0131n niyeti de\u011feriyse varaca\u011f\u0131 da yolunda oldu\u011fudur.<\/p>\n","protected":false},"excerpt":{"rendered":" Foucault\u2019da dispositif kavram\u0131, iktidar ili\u015fkilerinin yay\u0131l\u0131p…<\/p>\n","protected":false},"author":218,"featured_media":7844,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[67],"tags":[],"_links":{"self":[{"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=\/wp\/v2\/posts\/9979"}],"collection":[{"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=\/wp\/v2\/users\/218"}],"replies":[{"embeddable":true,"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=9979"}],"version-history":[{"count":0,"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=\/wp\/v2\/posts\/9979\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=\/"}],"wp:attachment":[{"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=9979"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=9979"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=9979"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}