{"id":5221,"date":"2016-10-15T01:10:05","date_gmt":"2016-10-14T22:10:05","guid":{"rendered":"https:\/\/www.arthipo.com\/artblog\/?p=5221"},"modified":"2017-06-07T03:28:51","modified_gmt":"2017-06-07T00:28:51","slug":"jean-paul-sartre-varolusculuk","status":"publish","type":"post","link":"https:\/\/www.arthipo.com\/artblog\/sanat-felsefesi\/jean-paul-sartre-varolusculuk.html","title":{"rendered":"Jean Paul Sartre Varolu\u015f\u00e7uluk, Herbert Marcuse"},"content":{"rendered":"

Jean Paul Sartre Varolu\u015f\u00e7uluk<\/h2>\n

Sisifos S\u00f6yleri, Sartre Varolu\u015f\u00e7uluk<\/em><\/h3>\n

\u201cTakip eden sayfalar, \u00e7a\u011f\u0131m\u0131zda h\u00fck\u00fcm s\u00fcren sa\u00e7ma duygusunu ele al\u0131yor.\u201d Albert Camus\u2019un Sisifos S\u00f6yleri kitab\u0131n\u0131n bu ba\u015flan\u00adg\u0131\u00e7 c\u00fcmlesi, Varolu\u015f\u00e7ulu\u011fun i\u00e7inden \u00e7\u0131kt\u0131\u011f\u0131 havay\u0131 aktarmaktad\u0131r. Jean Paul Sartre Varolu\u015f\u00e7uluk, Herbert Marcuse<\/strong> inceleyerek geni\u015f bir a\u00e7\u0131dan bu konuyu ele alaca\u011f\u0131z. Camus varolu\u015f\u00e7u okuldan de\u011fildir, ancak d\u00fc\u015f\u00fcncesinin i\u00e7ine i\u015fle\u00admi\u015f olan temel deneyim, ayn\u0131 zamanda, Varolu\u015f\u00e7ulu\u011fun k\u00f6ken\u00adlerinde bulunur. \u00c7a\u011f totaliter ter\u00f6r \u00e7a\u011f\u0131d\u0131r: Nazi rejimi g\u00fcc\u00fcn\u00fcn zirvesindedir; Fransa Alman ordular\u0131 taraf\u0131ndan i\u015fgal edilmi\u015ftir. Bat\u0131 uygarl\u0131\u011f\u0131n\u0131n de\u011ferleri ve standartlar\u0131, fa\u015fist sistemin ger\u00e7ekli\u00ad\u011fi taraf\u0131ndan e\u015fg\u00fcd\u00fcml\u00fc h\u00e2le getirilmi\u015f ve ge\u00e7ersiz k\u0131l\u0131nm\u0131\u015flard\u0131r. Jean Paul Sartre Varolu\u015f\u00e7uluk…<\/em><\/p>\n

D\u00fc\u015f\u00fcnce, bir kez daha, t\u00fcm vaatler ve d\u00fc\u015f\u00fcncelerle \u00e7eli\u015fen, hem rasyonalizmi hem de dini, hem idealizmi hem de materyalizmi reddeden bir ger\u00e7eklik taraf\u0131ndan kendi \u00fczerine geri \u00e7evrilir. D\u00fc\u00ad\u015f\u00fcnce, bir kez daha, kendini kartezyen durum i\u00e7erisinde bulur ve ya\u015famas\u0131n\u0131 h\u00e2l\u00e2 olanakl\u0131 k\u0131labilecek kesin ve apa\u00e7\u0131k bir hakikat arar. Soru herhangi bir soyut d\u00fc\u015f\u00fcnceye de\u011fil, bireyin somut varo\u00adlu\u015funa y\u00f6neliktir: Burada ve \u015fimdi, bu d\u00fcnyada, onun varolu\u015fu i\u00e7in temel sa\u011flayacak kesin ve apa\u00e7\u0131k deneyim nedir?<\/p>\n

Aynen Descartes gibi, bu felsefe de temelini cogitonun \u00f6z-ke-sinli\u011finde, ego bilincinde bulur. Ancak, Descartes i\u00e7in cogitonun \u00f6z-kesinli\u011fi anlaml\u0131 yasalar ve mekanizmalar taraf\u0131ndan y\u00f6neti\u00adlen rasyonel bir evren ortaya koyarken, cogito, \u015fimdi, i\u00e7inde kar\u015f\u0131 konulamaz \u00f6l\u00fcm olgusunun ve Zaman\u0131n geri \u00e7evrilemez ilerleyi\u00ad\u015finin t\u00fcm anlam\u0131 yads\u0131d\u0131\u011f\u0131 “sa\u00e7ma\u201d bir d\u00fcnyaya at\u0131lm\u0131\u015ft\u0131r. Kendi g\u00fcc\u00fcn\u00fcn fark\u0131nda olan kartezyen \u00f6zne hesaplamay\u0131, fethetmeyi ve egemenlik alt\u0131na almay\u0131 \u00f6d\u00fcllendiren bir d\u00fcnya ile kar\u015f\u0131 kar\u015f\u0131\u00adyad\u0131r; \u015fimdiyse, \u00f6znenin kendisi sa\u00e7ma h\u00e2le gelmi\u015ftir ve d\u00fcnyas\u0131 da ama\u00e7 ve umuttan yoksundur. Kartezyen res cogitansm kar\u015f\u0131s\u0131na onun bilgi ve eylemlerine kar\u015f\u0131l\u0131k veren bir res extensa konulmu\u015f\u00adtu; \u015fimdiyse, \u00f6zne hayal k\u0131r\u0131ld\u0131\u011f\u0131 ve ba\u015far\u0131s\u0131zl\u0131\u011f\u0131n demir \u00e7emberi\u00adnin i\u00e7erisinde var olmaktad\u0131r. Kartezyen d\u00fcnya, kendi rasyonelli\u011fi sayesinde bir arada tutulmas\u0131na kar\u015f\u0131n, aldatmayan bir Tanr\u0131\u2019y\u0131 ho\u015f g\u00f6rd\u00fc; \u015fimdiyse, d\u00fcnya tam da \u00f6z\u00fcnde Tanr\u0131s\u0131zd\u0131r ve herhangi bir a\u015fk\u0131n fig\u00fcre hi\u00e7 yer b\u0131rakmaz. Sartre Varolu\u015f\u00e7uluk.<\/em><\/p>\n

D\u00fc\u015f\u00fcncenin Sa\u00e7ma Temelinde Yeniden Kurulmas\u0131 \u0130rrasyonalizme Yol A\u00e7maz<\/h3>\n

D\u00fc\u015f\u00fcncenin sa\u00e7ma temelinde yeniden-kurulmas\u0131 irrasyonalizme yol a\u00e7maz. Bu felsefe alda kar\u015f\u0131 bir isyan de\u011fildir; o ink\u00e2r etmeyi ya da credo quia abs\u00fcrd\u00fcm\u00fc \u00f6\u011fretmez. Evrensel y\u0131k\u0131m ve hayal k\u0131\u00adr\u0131kl\u0131\u011f\u0131 i\u00e7erisinde tek bir \u015fey kendini devam ettirir: T\u00fcm k\u0131sa yollar\u0131 ve ka\u00e7\u0131\u015flar\u0131 reddeden zihnin ac\u0131mas\u0131z a\u00e7\u0131kl\u0131\u011f\u0131 ve berrakl\u0131\u011f\u0131, ya\u015fam\u0131n “cazibesiz\u201d ve korumas\u0131z bir \u015fekilde ya\u015fanmak zorunda oldu\u011funun s\u00fcrekli fark\u0131ndal\u0131\u011f\u0131. \u0130nsan bu meydan okumay\u0131 kabul eder ve umu\u00addun, anlam\u0131n, ilerlemenin ve yar\u0131n\u0131n olmad\u0131\u011f\u0131 bir d\u00fcnyada \u00f6zg\u00fcr\u00adl\u00fc\u011f\u00fc ve mutlulu\u011fu arar.<\/p>\n

Ya\u015fam “bilin\u00e7 ve isyan\u201ddan ba\u015fka bir \u015fey de\u011fildir ve isyan bu d\u00fcnyan\u0131n tek hakikatidir. Camus\u2019n\u00fcn Sisifos S\u00f6yleni Nietzsche\u2019nin felsefesinin havas\u0131n\u0131 an\u0131msat\u0131r: \u201cUyumsuz [abs\u00fcrd] insan yak\u0131c\u0131 ve donmu\u015f, saydam ve s\u0131n\u0131rl\u0131 bir evren tasar\u00adlar; \u00f6yle \u0130d, bu evrende hi\u00e7bir \u015fey muhtemel de\u011fil ama her \u015fey veri\u00adlidir, ve \u00f6tesinde yok olu\u015f ve hi\u00e7lik vard\u0131r.\u201d D\u00fc\u015f\u00fcnce gecenin i\u00e7inde ilerler, ama bu gece \u201cumutsuzlu\u011fun berrak kalan gecesi, kutup ge\u00adcesi, belki de her nesneyi ald\u0131n \u0131\u015f\u0131\u011f\u0131nda tasarlayan beyaz ve b\u00fct\u00fcn\u00adleyici a\u00e7\u0131kl\u0131\u011f\u0131n\u0131n do\u011faca\u011f\u0131 arife gecesi olsun.\u201d<\/p>\n

\u2018Sa\u00e7ma D\u00fcnya\u2019n\u0131n deneyimi, bu d\u00fc\u015f\u00fcnce kipini t\u00fcm fa\u015fist ide\u00adolojiden ay\u0131ran yeni ve a\u015f\u0131r\u0131 bir rasyonelli\u011fe neden olur. Ancak bu yeni rasyonalizm sistemle\u015ftirmeye kar\u015f\u0131 koyar. D\u00fc\u015f\u00fcnce, \u201csa\u00e7ma duygusu\u201d ile bu duygunun kavranmas\u0131 aras\u0131nda, sanat ile felsefe aras\u0131nda ask\u0131ya al\u0131n\u0131r. Burada yollar ayr\u0131l\u0131r. Camus Varolu\u015f\u00e7u fel\u00adsefeyi reddeder. Bunlardan \u0130kincisi, zorunlu olarak, a\u00e7\u0131klanamaz olan\u0131 \u201ca\u00e7\u0131klamak\u201d, sa\u00e7mal\u0131\u011f\u0131 rasyonelle\u015ftirmek ve onun ger\u00e7ekli\u011fi\u00adni yanl\u0131\u015flamak durumundad\u0131r. Ona g\u00f6re, tek yeterli ifade bi\u00e7imi sa\u00e7ma ya\u015fam\u0131 ya\u015famak ve rasyoneli e\u015ftirmeyi reddeden, \u201canlams\u0131z olan\u0131 imgelerle \u00f6rten\u201d sanatsal yarat\u0131md\u0131r. \u00d6te yandan, Sartre bu yeni deneyimi somut insan varolu\u015funa ait bir felsefeye d\u00f6n\u00fc\u015ft\u00fcrme giri\u015fiminde bulunur: \u201cSa\u00e7ma bir d\u00fcnyada var olman\u0131n yap\u0131s\u0131n\u0131 ve \u201ccazibesiz bir ya\u015fam\u201d\u0131n eti\u011fini incelikle i\u015flemeye \u00e7al\u0131\u015f\u0131r. Sartre Varolu\u015f\u00e7uluk.<\/em><\/span><\/p>\n

\"Jean<\/a>

Jean Paul Sartre, Varolu\u015fculuk<\/p><\/div>\n

Sartre\u2019\u0131n Varolu\u015f\u00e7ulu\u011funun Geli\u015fimi<\/h3>\n

Sartre\u2019\u0131n Varolu\u015f\u00e7ulu\u011funun geli\u015fimi sava\u015f, Kurtulu\u015f ve yeniden in\u015fa d\u00f6nemini kapsar. Fa\u015fizmin ne zaferi ne de \u00e7\u00f6k\u00fc\u015f\u00fc varolu\u015f\u00e7u kavray\u0131\u015fta \u00f6nemli bir de\u011fi\u015fik meydana getirir. Siyasal sistemlerin de\u011fi\u015fiminde, sava\u015fta ve bar\u0131\u015fta, totaliter ter\u00f6rden \u00f6nce ve sonra -\u201cinsan ger\u00e7ekli\u011finin yap\u0131s\u0131 ayn\u0131 kal\u0131r. Plus \u00e7a change, plus c’est la meme chose<\/a> Fa\u015fizmin yenilgisinden sonra d\u00fcnyan\u0131n y\u0131k\u0131lmamas\u0131 ama \u00f6ncelde bi\u00e7imlerine geri d\u00f6nmesi, d\u00fcnyan\u0131n \u00f6zg\u00fcrl\u00fck alan\u0131na s\u0131\u00e7ramamas\u0131 ama gururla esiri y\u00f6netimi yeniden kurmas\u0131 olgusuna dayanan tarihsel sa\u00e7mal\u0131k- bu sa\u00e7mal\u0131k varolu\u015f\u00e7u kavray\u0131\u015fta ya\u015far. Ancak, varolu\u015f\u00e7u kavray\u0131\u015fta metafizik bir olgu olarak ya\u015far, tarihsel bir olgu olarak de\u011fil. D\u00fcnyan\u0131n sa\u00e7mal\u0131\u011f\u0131n\u0131n, insan\u0131n yetersizlik ve hayal k\u0131r\u0131kl\u0131\u011f\u0131n\u0131n deneyimi bu ontolojik durumun deneyimi olarak g\u00f6r\u00fcn\u00fcr.<\/p>\n

B\u00f6ylelikle, bu deneyim insan\u0131n tarihsel durumunu a\u015far. Sartre, Varolu\u015f\u00e7ulu\u011fu, “varolu\u015fun \u00f6z\u00fc \u00f6nceledi\u011fini ve onu s\u00fcrekli olarak yaratt\u0131\u011f\u0131n\u0131\u201d <\/a>s\u00f6yleyen bir \u00f6\u011freti olarak tan\u0131mlar. Ancak, ken\u00addi felsefesinde, insan\u0131n varolu\u015funun kendisi, insan kendi \u00f6z\u00fcn\u00fc yarat\u0131rken, insan\u0131n s\u00fcrekli \u00f6zde\u015f kalan yap\u0131s\u0131 taraf\u0131ndan belirlenir ve insan varolu\u015funun \u00e7e\u015fitli somut bi\u00e7imleri sadece bu yap\u0131n\u0131n \u00f6r\u00adnekleri olma i\u015fine yararlar. Sartre\u2019in varolu\u015f\u00e7u \u00e7\u00f6z\u00fcmlemesi, ampirik somutlu\u011fu olu\u015fturan tarihsel fakt\u00f6rlerden soyutlama yapmas\u0131 bak\u0131m\u0131ndan, tam anlam\u0131yla felsef\u00ee bir \u00e7\u00f6z\u00fcmlemedir. Bunlardan \u0130kincisi sadece Sartre\u2019\u0131n metafiziksel ve meta-tarihsel kavray\u0131\u015f\u0131n\u0131 \u00f6rnekler.<\/p>\n

\"Existentialism,<\/a>

Existentialism, Varolu\u015fculuk, Jean Paul Sartre<\/p><\/div>\n

Varolu\u015f\u00e7uluk, felsef\u00ee bir \u00f6\u011freti oldu\u011fu \u00f6l\u00e7\u00fcde, idealist bir \u00f6\u011freti olarak kal\u0131r: \u0130nsan varolu\u015funun belirli tarihsel ko\u015fullar\u0131n\u0131 ontolojik ve metafizik niteliklere b\u00fcr\u00fcnd\u00fcr\u00fcr. B\u00f6ylelikle, Varolu\u015f\u00ad\u00e7uluk tam da sald\u0131rd\u0131\u011f\u0131 ideolojiye d\u00f6n\u00fc\u015f\u00fcr ve radikalli\u011fi yan\u0131lt\u0131c\u0131\u00add\u0131r. Sartre\u2019nin Varl\u0131k ve Hi\u00e7lik’i (L\u2019Etre et le Neant), Varolu\u015f\u00e7ulu\u011fun felsef\u00ee temeli, insan \u00f6zg\u00fcrl\u00fc\u011f\u00fc \u00fczerine ontolojik-fenomenolojik bir denemedir ve Alman i\u015fgali s\u0131ras\u0131nda yay\u0131mlanm\u0131\u015ft\u0131r (1943). \u0130nsan\u0131n \u00f6zsel \u00f6zg\u00fcrl\u00fc\u011f\u00fc, Sartre\u2019nin anlad\u0131\u011f\u0131 \u015fekliyle, insan\u0131n totaliter k\u00f6lele\u015ftirilmesi \u00f6ncesinde, s\u0131ras\u0131nda ve sonras\u0131nda ayn\u0131 kal\u0131r; \u00e7\u00fcnk\u00fc \u00f6z\u00adg\u00fcrl\u00fck insan\u0131n mutlak yap\u0131s\u0131d\u0131r ve en olumsuz ko\u015fullar- taraf\u0131ndan bile yok edilemez: \u0130nsan, cellad\u0131n ellerindeyken bile \u00f6zg\u00fcrd\u00fcr. Bu, Luther\u2019in teselli edici H\u0131ristiyan \u00f6zg\u00fcrl\u00fc\u011f\u00fc mesaj\u0131 de\u011fil midir?<\/p>\n

Sartre’\u0131n Kitab\u0131 Yo\u011fun Bir \u015eekilde Alman \u0130dealizmini Kullan\u0131r<\/h3>\n

Sartre’\u0131n kitab\u0131 yo\u011fun bir \u015fekilde Alman idealizmini kullan\u0131r; Luther\u2019in Protestanl\u0131\u011f\u0131 da transendental istikrar\u0131n\u0131 bu idealizmde bulmu\u015ftur. Ba\u015flang\u0131\u00e7ta, Sartre Varolu\u015f\u00e7uluk <\/em><\/span>\u00f6zg\u00fcr \u00f6zne kavram\u0131 Descartes\u2019\u0131n co\u00e7\/fosunun bir yeniden yorumlanmas\u0131yd\u0131; ama bu kavram\u0131n ge\u00adli\u015fimi Frans\u0131z rasyonalizmini de\u011fil, Alman rasyonalizmini takip eder; dahas\u0131, Sartre\u2019\u0131n kitab\u0131n\u0131n b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fc, Hegel\u2019in Tinin Fenomenolojisi ile Heidegger\u2019in Varl\u0131k ve Zaman\u2019\u0131n yeniden bir ifade edili\u015fidir. Frans\u0131z Varolu\u015f\u00e7ulu\u011fu, yirmilerin Almanya\u2019s\u0131nda yayg\u0131n olan ve Nazi sisteminde heba olmu\u015f bir\u00e7ok entelekt\u00fcel e\u011fi\u00adlimi yeniden canland\u0131rm\u0131\u015ft\u0131r.<\/p>\n

Ne var ki, bu y\u00f6nleri Varolu\u015f\u00e7ulu\u011fu burjuva k\u00fclt\u00fcr\u00fcn\u00fcn en i\u00e7teki e\u011filimlerine ba\u011fl\u0131yormu\u015f gibi g\u00f6r\u00fcn\u00fcrken, di\u011fer y\u00f6nleri ise ba\u015fka bir do\u011frultuyu i\u015faret ediyor gibi g\u00f6r\u00fcn\u00fcyor. Sartre\u2019\u0131n kendi\u00adsi, insan \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn \u00f6z\u00fcnde \u201ci\u00e7sel\u201d bir \u00f6zg\u00fcrl\u00fck \u00fczerinden yo\u00adrumlanmas\u0131na kar\u015f\u0131 \u00e7\u0131km\u0131\u015f -kendi \u00e7\u00f6z\u00fcmlemesinin fazlas\u0131yla ima etti\u011fi bir yorum-ve kendi felsefesinin proletarya devrimi teorisiyle ba\u011f\u0131m a\u00e7\u0131k bir \u015fekilde kurmu\u015ftur.<\/a><\/p>\n

B\u00f6ylelikle Varolu\u015f\u00e7uluk, birbiriyle a\u00e7\u0131k\u00e7a \u00e7eli\u015fen iki y\u00f6n sunar: Birincisi ebed\u00ee ideolojinin modern bir form\u00fclasyonu, ger\u00e7ekte k\u00f6lele\u015ftirmeye ra\u011fmen insan \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn transendental istikrar\u0131; di\u011feri ise, bu ideolojinin tamam\u0131n\u0131n reddi anlam\u0131na gelen devrim\u00adci teori. Bu iki \u00e7eli\u015fik y\u00f6n, varolu\u015f\u00e7u d\u00fc\u015f\u00fcncenin <\/a>i\u00e7sel devinimini g\u00f6sterir ki bu d\u00fc\u015f\u00fcnce kendi nesnesine, somut insan varolu\u015funa, sadece “\u00f6zg\u00fcr \u00f6zne\u201d \u00fczerinden \u00e7\u00f6z\u00fcmlemeyi b\u0131rakt\u0131\u011f\u0131 ve onu ger\u00ad\u00e7ekte d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc \u015fey yani, \u015feylermi\u015f bir d\u00fcnyada bir “\u015fey\u201d \u00fczerin\u00adden betimledi\u011fi zaman ula\u015f\u0131r. Yolun sonunda, ba\u015flang\u0131\u00e7taki durum tersine d\u00f6ner: \u0130nsan \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn ger\u00e7ekle\u015fmesi res cogitansta, \u201cKendi-i\u00e7in-varl\u0131k\u201dta de\u011fil, res extensada, \u015fey olarak bedende g\u00f6r\u00fc\u00adn\u00fcr. Burada Varolu\u015f\u00e7uluk, felsef\u00ee ideolojinin devrimci teoriye d\u00f6\u00adn\u00fc\u015febilece\u011fi noktaya ula\u015f\u0131r. Sartre\u00a0<\/em><\/span> Varolu\u015f\u00e7uluk, ayn\u0131 noktada, bu devinimi durdurur ve onu ideolojik ontolojiye geri d\u00f6nd\u00fcr\u00fcr.\u00a0Sartre: Varolu\u015f\u00e7uluk.<\/em><\/p>\n

Bu gizli devinimin a\u00e7\u0131klanmas\u0131, Varl\u0131k ve Hi\u00e7lik\u2019in baz\u0131 temel kavramlar\u0131n\u0131n ele\u015ftirel bir yeniden ifade edili\u015fini gerektirir.<\/h3>\n

Varl\u0131k ve Hi\u00e7lik iki t\u00fcr varl\u0131k ayr\u0131m\u0131yla ba\u015flar -Kendi-i\u00e7in-varl\u0131k (Pour-soi, cogito, bilin\u00e7) ve Kendinde-varl\u0131k (En-soi). Bunlardan \u0130kincisi (kabaca \u015feylerin d\u00fcnyas\u0131yla, nesnellikle \u00f6zde\u015ftir) kendi ken\u00addisiyle ili\u015fkisi olmamas\u0131yla, mutlak olumsall\u0131k kipi i\u00e7inde, a\u00e7\u0131k ve basit bir \u015fekilde, t\u00fcm olu\u015fun, de\u011fi\u015fimin ve zamansall\u0131\u011f\u0131n (ki sadece<\/p>\n

Pour-soi ile birlikte ortaya \u00e7\u0131kar) \u00f6tesinde neyse o olmas\u0131yla nite\u00adlendirilir; tersine, insan ile \u00f6zde\u015f olan Kendi-i\u00e7in-varl\u0131k, kendi va\u00adrolu\u015funu s\u00fcrekli olarak “yaratan\u201d \u00f6zg\u00fcr \u00f6znedir; Sartre\u2019\u0131n kitab\u0131n\u0131n tamam\u0131 bunun \u00e7\u00f6z\u00fcmlenmesine adanm\u0131\u015ft\u0131r. \u00c7\u00f6z\u00fcmleme bu iki t\u00fcr varl\u0131k aras\u0131ndaki \u201cili\u015fki\u2019ye y\u00f6nelik sorudan kaynaklan\u0131r. Heidegger\u2019i takip ederek, \u00f6znellik ve nesnellik, sadece aralar\u0131ndaki ili\u015f\u00adkinin kurulmas\u0131 gereken iki ayr\u0131 kendilik olarak de\u011fil de, \u00f6zsel bir \u201cbirliktelik” olarak anla\u015f\u0131l\u0131r ve soru bu birlikteli\u011fin tam ve somut yap\u0131s\u0131n\u0131 hedefler. \u201cSomut, bilincin oldu\u011fu kadar fenomenin de u\u011f\u00adraklar\u0131n\u0131 olu\u015fturdu\u011fu, sentetik b\u00fct\u00fcnl\u00fckten ba\u015fka bir \u015fey olamaz. Somut -yani d\u00fcnya i\u00e7inde insan …\u201d Sartre: Varolu\u015f\u00e7uluk.<\/em><\/p>\n

Demek \u0130d, soru insan\u0131n tam ve somut yap\u0131s\u0131n\u0131 d\u00fcnya-i\u00e7in- de-varl\u0131k olarak (la realite humaine) hedeflemektedir.<\/h4>\n

Bu yap\u0131y\u0131 a\u00e7\u0131klayabilmek i\u00e7in, \u00e7\u00f6z\u00fcmleme kendini belirli ti\u00adpik “insan davran\u0131\u015flar\u0131na\u201d y\u00f6nlendirir. Bunlardan ilki sorgulama tutumudur, belirli bir sorgulama, her an kendisi ve kendi durumu \u00fczerine d\u00fc\u015f\u00fcnme tutumu. Sorgulama \u00fc\u00e7l\u00fc bir (olas\u0131) olumsuzlamay\u0131 beraberinde getirir: Bilmeme, daimi bir olumsuz cevap olas\u0131\u00adl\u0131\u011f\u0131, olumlu cevapta a\u00e7\u0131\u011fa \u00e7\u0131kan s\u0131n\u0131rlama: “B\u00f6yledir ve ba\u015fka t\u00fcrl\u00fc de\u011fildir.\u201d B\u00f6ylelikle, sorgulay\u0131c\u0131 tutum insan\u0131n d\u00f6rt bir taraf\u0131n\u0131n olumsuzlukla sar\u0131l\u0131 oldu\u011fu ve olumsuzlu\u011fun insan\u0131n i\u00e7ine i\u015fledi\u011fi olgusunu \u00f6ne \u00e7\u0131kar\u0131r: \u201cVarl\u0131k hakk\u0131ndaki sorular\u0131m\u0131z\u0131 belirleyen, varl\u0131k-olmayan\u0131n, bizim d\u0131\u015f\u0131m\u0131zdaki ve i\u00e7imizdeki, daimi olabilirli\u00ad\u011fidir\u201d. Bununla birlikte, sorgulay\u0131c\u0131 tutumun i\u015faret etti\u011fi olumsuzluk, sadece olumsuzlu\u011fun insan\u0131n varolu\u015funun tamam\u0131n\u0131 ve t\u00fcm tutumlar\u0131n\u0131 sar\u0131p sarmalad\u0131\u011f\u0131n\u0131 ve onlara n\u00fcfuz etti\u011fini \u00f6r\u00adneklemeye hizmet eder. \u201c\u2018De\u011fil’ demenin olanakl\u0131 olmas\u0131 i\u00e7in ge\u00adrekli ko\u015ful, varl\u0131k-olmayan\u0131n, bizim d\u0131\u015f\u0131m\u0131zda ve i\u00e7imizde, s\u00fcrekli mevcut olmas\u0131d\u0131r, hi\u00e7li\u011fin varl\u0131\u011fa musallat olmas\u0131d\u0131r\u201d.<\/p>\n

\u0130nsan\u0131n kendini ve d\u00fcnyay\u0131 deneyimledi\u011fi, kavrad\u0131\u011f\u0131 ve \u00fcze\u00adrinde eylemde bulundu\u011fu b\u00fct\u00fcn bir olumsuzlamalar dizisi i\u00e7inde kendini ortaya koyan olumsuzluk insandan kaynaklan\u0131r ve s\u00fcrek\u00adli olarak ona e\u015flik eder. Bu olumsuzlamalar\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fc tam da \u00f6znenin varl\u0131\u011f\u0131n\u0131 olu\u015fturur: \u0130nsan, \u201ckendini s\u00fcrekli bir \u015fekilde var olandan ay\u0131r\u0131yor\u201d olarak var olur kendini ve nesnelerini kendinin ve nesnelerinin olas\u0131l\u0131klar\u0131na do\u011fru a\u015far, kendi tam ger\u00ad\u00e7ekli\u011fini istedi\u011fi i\u00e7in, daima kendi durumunun \u201c\u00f6tesinde\u2019dir. Ayn\u0131 \u015fekilde, insan basit\u00e7e bir \u015fey (en soi) gibi var olmaz, ama kendisi\u00adni ve kendi d\u00fcnyas\u0131n\u0131n var olmas\u0131n\u0131 sa\u011flar, her an ve her durumda kendisini ve kendi d\u00fcnyas\u0131n\u0131 \u201cyarat\u0131r.\u201d<\/p>\n

\u0130nsan Ger\u00e7ekli\u011finin Nitelendirmesi<\/h3>\n

\u0130nsan ger\u00e7ekli\u011finin bu nitelendirmesi (ki bu, cop i tan un ya da \u00f6z-bilincin idealist kavray\u0131\u015f\u0131ndan, \u00f6zellikle de Tinin Fenomenolojisinin bu kavray\u0131\u015f\u0131 geli\u015ftirdi\u011fi bi\u00e7im i\u00e7inde yeniden ifade edilme\u00adsinden pek de fazlas\u0131 de\u011fildir), Sartre\u2019\u0131n Varolu\u015f\u00e7ulu\u011funun temel terimlerini -felsefesinin daha sonraki geli\u015fimini y\u00f6nlendiren terim\u00adleri- sa\u011flar. Her \u015feyden \u00f6nce, insan\u0131n \u00f6zg\u00fcrl\u00fck ile \u00f6zde\u015fle\u015ftirilmesi var. \u0130nsan\u0131n kendisini ve kendi d\u00fcnyas\u0131n\u0131 onun arac\u0131l\u0131\u011f\u0131yla kurdu\u011fu olumsuzlamalar dizisi, ayn\u0131 zamanda, insan\u0131n ger\u00e7ek \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc de kurar:<\/p>\n

\u201c[\u00d6zg\u00fcrl\u00fck] d\u00fcnyan\u0131n \u00e7ekiciliklerinin olumsuzlanmas\u0131ndan do\u011far, kendi kendimi bir bilin\u00e7 olarak alg\u0131layabilmek i\u00e7in ba\u011flad\u0131\u011f\u0131m d\u00fcnyayla olan ba\u011f\u0131m\u0131 kopard\u0131\u011f\u0131m anda \u00f6zg\u00fcrl\u00fck ortaya \u00e7\u0131kar\u201d . B\u00f6yle anla\u015f\u0131lan insan \u00f6zg\u00fcrl\u00fc\u011f\u00fc, ne insan\u0131n di\u011fer nitelikleri aras\u0131nda bir nitelik ne de insan\u0131n tarihsel durumuna g\u00f6re sahip oldu\u011fu ya da yoksun oldu\u011fu bir \u015feydir, ama insan\u0131n kendisi\u00addir ve asl\u0131nda “bizim \u00f6zg\u00fcrl\u00fck dedi\u011fimiz \u015fey, demek \u0130d, \u2018insan ger\u00e7ekli\u011fi\u2019nin varl\u0131\u011f\u0131ndan [being] ay\u0131rt edilemezdir. \u0130nsan sonras\u0131nda \u00f6zg\u00fcr olmak i\u00e7in \u00f6nce var olmaz, insan\u0131n varl\u0131\u011f\u0131 ile \u00d6zg\u00fcr-varl\u0131\u011f\u0131 (free-being) [being-free]” aras\u0131nda fark yoktur\u201d. Sartre: Varolu\u015f\u00e7uluk<\/em><\/p>\n

\u0130kinci olarak, insan\u0131n \u00f6zg\u00fcrl\u00fck ile \u00f6zde\u015fle\u015ftirilmesinden insa\u00adn\u0131n kendi varl\u0131\u011f\u0131 i\u00e7in tam ve ko\u015fulsuz sorumlulu\u011fu sonucu \u00e7\u0131kar. Sartre, kendi \u00f6zg\u00fcrl\u00fck ve sorumluluk-d\u00fc\u015f\u00fcncesini somutla\u015ft\u0131rmak i\u00e7in, Heidegger\u2019in insan\u0131n \u00f6nceden verili bir \u201cdurum\u2019un i\u00e7ine f\u0131rlat\u0131lm\u0131\u015fl\u0131\u011fa [Geworfenheit) yapt\u0131\u011f\u0131 vurguya ayak uydurur. \u0130nsan, ken\u00addini ve kendi d\u00fcnyas\u0131n\u0131, ger\u00e7ekten d\u0131\u015fsalm\u0131\u015f gibi g\u00f6r\u00fcnen bir durum (ailesinin, s\u0131n\u0131f\u0131n\u0131n, ulusunun, \u0131rk\u0131n\u0131n vb. durumu) i\u00e7erisinde bulur.<\/p>\n

K\u00f6\u015feli parantez i\u00e7erisindeki [being-free] ifadesi al\u0131nt\u0131n\u0131n yap\u0131ld\u0131\u011f\u0131 sayfada ge\u00e7miyor. Marcuse, bunu, Sartre\u2019da insan\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc ile varl\u0131\u011f\u0131 aras\u0131nda bir \u00f6ncelik-sonral\u0131k ili\u015fkisi olmad\u0131\u011f\u0131n\u0131 vurgulamak i\u00e7in eklemi\u015f olabilir.<\/p>\n

Ayn\u0131 \u015fekilde, \u00e7evresinin nesneleri de onun de\u011fildir: Meta olarak \u00fcretilmi\u015flerdir; onlar\u0131n bi\u00e7imleri ve kullan\u0131mlar\u0131 \u00f6nceden verili ve standartla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Yine de, insan\u0131n durumunun bu \u00f6zsel olumsall\u0131\u011f\u0131, tam da onun \u00f6zg\u00fcrl\u00fck ve sorumlulu\u011funun varl\u0131\u011f\u0131n\u0131n ko\u015fuludur. \u0130nsan\u0131n bu olumsal durumu, onunla me\u015fgul oldu\u011fu, onu kabul ya da reddetti\u011fi s\u00fcrece, “onun\u201d olur. Ne cennetteki nede d\u00fcnyadaki hi\u00e7bir g\u00fc\u00e7 onu \u00f6zg\u00fcrl\u00fc\u011f\u00fcnden vazge\u00e7meye zorlayabilir: O, sadece o, ne olaca\u011f\u0131na karar verip ne olaca\u011f\u0131n\u0131 se\u00e7ecektir.<\/p>\n

\u0130nsan kendi yarat\u0131m\u0131ndan ba\u015fka bir \u015fey de\u011fildir.<\/h3>\n

\u00dc\u00e7\u00fcnc\u00fc olarak, insan, do\u011fas\u0131 gere\u011fi (yani, bir Kendi-i\u00e7in-varl\u0131k olarak, kendi olanaklar\u0131n\u0131n s\u00fcrekli ger\u00e7ekle\u015fmesidir), kendi yarat\u0131m\u0131ndan ba\u015fka bir \u015fey de\u011fildir. \u0130nsan\u0131n Varl\u0131k\u2019\u0131 onun etkinlikleriy\u00adle (eylem), ya da, daha do\u011frusu, onun (\u00d6zg\u00fcr) eylemleriyle \u00f6zde\u015f\u00adtir. L’homme est ce qu\u2019ilfait, ve tersi, var olan her \u015fey bir “insan giri\u015fimedir.<\/p>\n

\u0130nsan kendi ya\u015fam\u0131yla me\u015fgul olur, onun bi\u00e7imini tasar\u00adlar ve bu bi\u00e7imin d\u0131\u015f\u0131nda hi\u00e7bir \u015fey yoktur… \u0130nsan bir giri\u015fimler (taahh\u00fctler) zincirinden ba\u015fka bir \u015fey de\u011fildir, bu giri\u015fimleri olu\u015fturan ili\u015fkilerin toplam\u0131, d\u00fczenlenmesi ve b\u00fct\u00fcn\u00fcd\u00fcr.<\/p>\n

\u0130nsan varolu\u015fu her \u00e2n\u0131nda ger\u00e7e\u011fe d\u00f6n\u00fc\u015ft\u00fcr\u00fcl\u00fcyor olan, \u00f6z\u00adg\u00fcrce tasarlanm\u0131\u015f, insan\u0131n kendisi taral\u0131ndan \u00f6zg\u00fcrce uygulanan bir \u201cproje\u201ddir ya da insan\u0131n varolu\u015fu kendi temel projesinden ba\u015fka bir \u015fey de\u011fildir. Bu dinamik, insan\u0131n ger\u00e7ek durumunun onun ola\u00ads\u0131l\u0131klar\u0131yla asla \u00f6rt\u00fc\u015fmeyecek olmas\u0131 olgusuna dayan\u0131r, yani onun Varl\u0131k\u2019\u0131 temelde (manque) istek-duyan-varl\u0131kt\u0131r. Ne var ki, bu is\u00adtek duyma, \u00f6yle iste\u011fin doyurulmas\u0131yla ortadan kalkacak \u015fekilde, bir \u015feye y\u00f6nelik istek duyma de\u011fildir; bu insan\u0131n temel olumsuzlu\u00ad\u011funun d\u0131\u015favurumudur: \u0130nsan ger\u00e7ekli\u011fi devam\u0131nda bunu ya da \u015funu istemek i\u00e7in \u00f6nce var olan bir \u015fey de\u011fildir; bir istek duyma ve istedi\u011fi \u015feyle yak\u0131n bir sentetik birliktelik olarak var olur… Var ol\u00admaya ba\u015flamas\u0131yla, (insan) ger\u00e7ekli\u011fi kendisinin eksik bir varl\u0131k oldu\u011funun bilincindedir… \u0130nsan ger\u00e7ekli\u011fi asla ba\u00ad\u015far\u0131lmam\u0131\u015f bir \u00f6rt\u00fc\u015fmeye y\u00f6nelik s\u00fcrekli bir aray\u0131\u015ft\u0131r.<\/p>\n

Varolu\u015f\u00e7u dinamik, dolay\u0131s\u0131yla, ama\u00e7s\u0131z ve anlams\u0131z bir di\u00adnamik de\u011fildir: \u0130nsan\u0131n varolu\u015fu olan \u201cas\u0131l proje\u201d her zaman ek\u00adsik olan kendisiyle \u00f6rt\u00fc\u015fmeyi, kendi taml\u0131\u011f\u0131n\u0131 ve b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc ama\u00e7lar. Ba\u015fka bir deyi\u015fle, Kendi-i\u00e7in-varl\u0131k s\u00fcrekli olarak Kendin- de-varl\u0131k olmaya, kendi varl\u0131\u011f\u0131n\u0131n dengeli ve kal\u0131c\u0131 h\u00e2le gelmesine \u00e7abalar. Ancak, Kendi-i\u00e7in-varl\u0131k\u2019\u0131 Kendinde-varl\u0131k, ve tersi, yapa\u00adcak olan bu proje, sonsuza kadar hayal k\u0131r\u0131ld\u0131\u011f\u0131na mahk\u00fbm edil\u00admi\u015ftir; ve bu ontolojik hayal k\u0131r\u0131ld\u0131\u011f\u0131, insan\u0131n Varl\u0131k\u2019\u0131n b\u00fct\u00fcn\u00fcn\u00fc bi\u00e7imlendirir ve bu b\u00fct\u00fcn\u00fcn tamam\u0131na yay\u0131l\u0131r:<\/p>\n

\u0130nsan ger\u00e7ekli\u011fi kendi varl\u0131\u011f\u0131nda \u0131st\u0131rap \u00e7eker, \u00e7\u00fcnk\u00fc varl\u0131\u00ad\u011fa kendisine s\u00fcrekli olarak e\u015flik eden bir b\u00fct\u00fcnl\u00fckle ge\u00e7er \u0130d, asl\u0131nda Kendi-i\u00e7in-varl\u0131k\u2019\u0131 kaybetmeden Kendinde-varl\u0131k\u2019a ula\u015famayacak oldu\u011fundan, bu b\u00fct\u00fcnl\u00fck olmaya da muktedir de\u011fildir. Dolay\u0131s\u0131yla, o asl\u0131nda mutsuz bilin\u00e7tir.<\/p>\n

Sartre\u2019in Ontolojik \u00c7\u00f6z\u00fcmlemesi<\/h3>\n

Sartre\u2019in ontolojik \u00e7\u00f6z\u00fcmlemesi, b\u00f6ylelikle, kendi merkezine ula\u015f\u0131r: \u0130nsan\u0131n hayal k\u0131r\u0131kl\u0131\u011f\u0131, Scheitern, echec olarak belirlenmesi. T\u00fcm temel insan ili\u015fkilerine, \u201cinsan giri\u015fimleri\u2019nin tamam\u0131na bu hayal k\u0131r\u0131kl\u0131\u011f\u0131 e\u015flik eder. Ne var ki, h\u00fcsran, tam da kal\u0131c\u0131 ve ka\u00e7\u0131\u00adn\u0131lmaz oldu\u011fu i\u00e7in (\u00e7\u00fcnk\u00fc bu, insan\u0131n ontolojik niteli\u011fidir), ayn\u0131 zamanda insan \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn ger\u00e7ek dayana\u011f\u0131 ve ko\u015fuludur. Bun\u00adlardan \u0130kincisi, sadece insanla olumsal durumu i\u00e7indeyken me\u015fgul oldu\u011fu derecede neyse odur.<\/p>\n

Sonras\u0131nda, bu olumsal durum, \u00f6nce\u00adden verili bir durum oldu\u011fu i\u00e7in, insan\u0131 kendisinin Kendi-i\u00e7in-varl\u0131k\u2019\u0131n\u0131n kurucusu olmaktan kesin bir \u015fekilde al\u0131koyar. B\u00f6ylelikle, ontolojik \u00f6zde\u015flikler \u00e7emberi kapanm\u0131\u015f oluyor: Varl\u0131k ile Hi\u00e7lik\u2019i, \u00f6zg\u00fcrl\u00fck ile hayal k\u0131r\u0131ld\u0131\u011f\u0131, kendisinden-sorumlu se\u00e7im ile olum\u00adsal belirlenimi birle\u015ftirir. Coincidentia oppositorum<\/a> diyalektik bir s\u00fcre\u00e7 arac\u0131l\u0131\u011f\u0131yla de\u011fil, onlar\u0131n basit\u00e7e ontolojik nitelikler olarak belirlenmesiyle ba\u015far\u0131lm\u0131\u015ft\u0131r. B\u00f6yle olunca da, bunlar zamansall\u0131k \u00f6tesi e\u015fzamanl\u0131 ve yap\u0131sal olarak \u00f6zde\u015ftirler.<\/p>\n

Kendi-i\u00e7in-varl\u0131k\u2019\u0131n \u00e7\u00f6z\u00fcmlemesi \u00d6teki\u2019nin varolu\u015funun, \u00d6te\u00adkinin yorumlanmas\u0131 i\u00e7in \u00e7er\u00e7eveyi sunar. Bu ge\u00e7i\u015f belirleyici bir y\u00f6ntemsel sorun ortaya \u00e7\u0131kar\u0131r. Sartre, idealist \u00f6z-bilin\u00e7 (cogito) kavram\u0131n\u0131, t\u00fcm Varl\u0131k\u2019\u0131n transendent k\u00f6keni ve “yarat\u0131c\u0131s\u0131\u201d olarak, \u00f6ylesine yak\u0131ndan izledi ki, s\u00fcrekli olarak a\u015fk\u0131n solipsizm tehlike\u00adsiyle y\u00fcz y\u00fcze kald\u0131. Bu zorlu\u011fun \u00fcstesinden kusursuz bir Husserl ve Heidegger (ve Hegel) ele\u015ftirisiyle gelir; ele\u015ftirisinde, bunlar\u0131n \u00d6teki\u2019nin Varl\u0131k\u2019\u0131n\u0131 ba\u011f\u0131ms\u0131z bir ontolojik olgu olarak kurma \u00e7a\u00adbalar\u0131n\u0131n ba\u015far\u0131s\u0131zl\u0131\u011fa u\u011frad\u0131\u011f\u0131m, bunlar\u0131n t\u00fcm\u00fcnde de \u00d6teki\u2019nin varolu\u015funun, az ya da \u00e7ok, Egonun varolu\u015funa bula\u015fm\u0131\u015f oldu\u011funu g\u00f6sterir.<\/p>\n

Sartre\u2019in kendisi, \u00d6teki’nin varolu\u015funu ontolojik olarak t\u00fcretmeye y\u00f6nelik t\u00fcm \u00e7abalan reddeder: “\u00d6te\u00adkinin varolu\u015fu olumsal ve indirgenemez bir olgunun do\u011fas\u0131na sa\u00adhiptir. \u00d6teki ile kar\u015f\u0131la\u015f\u0131l\u0131r; o (Ego taraf\u0131ndan) olu\u015fturulmaz\u201d (EN, s. 307). Bununla birlikte, diye devam eder Sartre, \u00d6tekinin varolu\u00ad\u015funu anlamak i\u00e7in tek hareket noktas\u0131n\u0131 cogito sa\u011flar; \u00e7\u00fcnk\u00fc t\u00fcm olumsal olgu, t\u00fcm olgusal zorunluluk sadece cogito i\u00e7in ve cogito sayesinde b\u00f6yledirler: \u201c(Bir kere daha incelendi\u011finde) co\u00e7itonun beni kendisinin d\u0131\u015f\u0131na, \u00d6tekinin \u00fczerine f\u0131rlatmas\u0131 gerekir… Kendi-i\u00e7in-varl\u0131k tan bize \u00d6teki-i\u00e7in-varl\u0131k\u2019\u0131 vermesini talep etmemiz ‘ gerekir; mutlak i\u00e7kinlik bizi mutlak a\u015fk\u0131nl\u0131\u011f\u0131n i\u00e7ine f\u0131rlatmal\u0131d\u0131r\u201d.<\/p>\n

Copitonun Deneyimi<\/h3>\n

\u00d6tekinin ba\u011f\u0131ms\u0131z varolu\u015funu kuran copitonun deneyimi, ba\u015f\u00adka bir [insan] taraf\u0131ndan bak\u0131lm\u0131\u015f-varl\u0131k\u2019\u0131n deneyimidir. Ba\u015fka bir (insan) taraf\u0131ndan g\u00f6r\u00fclen-varl\u0131k ili\u015fkisi, cogito i\u00e7in, \u00f6tekinin-varolu\u015funu olu\u015fturur. \u201cBenim \u00d6tekini d\u00fcnya i\u00e7erisinde muhtemelen (bir) insan gibi alg\u0131lamam, benim onun-taraf\u0131ndan-g\u00f6r\u00fclm\u00fc\u015f-olma olas\u0131l\u0131\u011f\u0131mla ili\u015fkilidir… \u0130lke olarak, \u00d6teki bana bakan ki\u015fidir). \u00d6tekinin bak\u0131\u015f\u0131, temel insanlar-aras\u0131 ili\u015fkilerin olu\u015fturucusu haline gelir.<\/p>\n

Sartre, bunu, anahtar deli\u011finden dikizleyen k\u0131skan\u00e7 \u00e2\u015f\u0131k \u00f6rne\u011fiyle a\u00e7\u0131klar. Bu durumdayken, birden bire ba\u015fka bir in\u00adsan taraf\u0131ndan g\u00f6r\u00fcld\u00fc\u011f\u00fcn\u00fc hisseder. Bu bak\u0131\u015fla birlikte birisi h\u00e2\u00adline gelir, ba\u015fka biri (insan) onu en i\u00e7teki varl\u0131\u011f\u0131nda bilir; \u00f6yle ki, o \u00f6tekinin g\u00f6rd\u00fc\u011f\u00fc ki\u015fidir. Onun kendi olas\u0131l\u0131klar\u0131 ondan al\u0131nm\u0131\u015ft\u0131r (saklanmay\u0131 planlad\u0131\u011f\u0131 yere saklanamaz, bilmeyi arzulad\u0131\u011f\u0131 \u015feyi bilemez vs.); onun t\u00fcm d\u00fcnyas\u0131 bir \u00e7\u0131rp\u0131da yeni ve farkl\u0131 bir oda\u011fa, yap\u0131ya ve anlama sahip olur: [Bu d\u00fcnya] \u00f6tekinin d\u00fcnyas\u0131 olarak ve bir \u00d6teki-i\u00e7in-d\u00fcnya olarak ortaya \u00e7\u0131kar. Onun varl\u0131\u011f\u0131, tam anla\u00adm\u0131yla, \u00f6tekinin “\u00f6zg\u00fcrl\u00fc\u011f\u00fcnde” varl\u0131k olarak ortaya \u00e7\u0131kar. Bundan b\u00f6yle, “\u00f6tekinin \u00f6zg\u00fcrl\u00fc\u011f\u00fc i\u00e7inde ve arac\u0131l\u0131\u011f\u0131yla yaz\u0131ld\u0131\u011f\u0131 h\u00e2liyle benim varl\u0131\u011f\u0131m s\u00f6z konusudur. Her \u015fey sanki ondan derin bir bo\u015flukla ayr\u0131ld\u0131\u011f\u0131n\u0131 bir varl\u0131k boyutuna sahipmi\u015fim gibi meydana gelir ve bu bo\u015fluk \u00d6tekinin \u00f6zg\u00fcrl\u00fc\u011f\u00fcd\u00fcr”.<\/p>\n

\u00d6tekinin bak\u0131\u015f\u0131 beni nesneye d\u00f6n\u00fc\u015ft\u00fcr\u00fcr, benim varolu\u015fumu \u201cdo\u011fa\u201dya d\u00f6n\u00fc\u015ft\u00fcr\u00fcr, benim olas\u0131l\u0131klar\u0131m\u0131 yabanc\u0131la\u015ft\u0131r\u0131r, d\u00fcnyam\u0131 \u201c\u00e7alar.\u201d \u201cTam da onun [\u00d6tekinin] varolu\u015funun ortaya \u00e7\u0131k\u0131\u015f\u0131yla, bir g\u00f6r\u00fcn\u00fc\u015fe, bir do\u011faya sahip olurum; \u00d6tekinin varolu\u015fu benim k\u00f6kensel g\u00fcnah\u0131md\u0131r\u201d. B\u00f6ylelikle, \u00d6tekinin ortaya \u00e7\u0131k\u0131\u015f\u0131 Egonun d\u00fcnyas\u0131n\u0131 bir \u00e7at\u0131\u015fma, rekabet, yabanc\u0131la\u015fma, “\u015feyle\u015fme\u201d d\u00fcnyas\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. \u00d6teki, yani \u201cbenim olas\u0131l\u0131klar\u0131m\u0131n gizli \u00f6l\u00fc\u00adm\u00fc\u201d; \u00d6teki, benim d\u00fcnyam\u0131 gasp eden, beni bir \u201ctakdir ve de\u011fer bi\u00e7me nesnesi yapan\u201d, bana \u201cde\u011ferim\u201d! verendir. B\u00f6ylece, g\u00f6r\u00fclm\u00fc\u015f olmak, beni, kendi \u00f6zg\u00fcrl\u00fc\u011f\u00fcm olma\u00adyan bir \u00f6zg\u00fcrl\u00fc\u011fe kar\u015f\u0131 hi\u00e7bir savunmas\u0131 olmayan bir varl\u0131k olarak kurar. Bu anlamda, \u00d6tekine g\u00f6r\u00fcnd\u00fc\u011f\u00fcm\u00fcz s\u00fcrece, kendimizi \u201ck\u00f6leler\u201d olarak d\u00fc\u015f\u00fcnebiliriz. Ancak, bu k\u00f6\u00adlelik, soyut bir bilincin ya\u015fam\u0131n\u0131n tarihsel ve a\u015f\u0131labilecek olan bir sonucu de\u011fildir.<\/p>\n

Egonun, D\u00fcnya ile Olan “A\u015fk\u0131n \u0130li\u015fkisi\u201d<\/h4>\n

\u00d6tekinin, bu \u015fekilde, Egonun uzla\u015ft\u0131r\u0131lamaz d\u00fc\u015fman\u0131 olarak kavran\u0131\u015f\u0131, Sartre\u2019\u0131n insanlararas\u0131 ili\u015fkiler yorumunun dayana\u011f\u0131 olarak i\u015f g\u00f6r\u00fcr. Bunlar \u00f6ncelikle bedensel ili\u015fkilerdir (aynen, ba\u00adk\u0131\u015fa y\u00fcklenen kurucu rol\u00fcn \u00f6nceden g\u00f6sterdi\u011fi gibi). Ne var ki, beden bu ili\u015fkilere sadece fiziksel-biyolojik bir \u201c\u015fey” olarak de\u011fil, ama Egonun, d\u00fcnya ile olan “a\u015fk\u0131n ili\u015fkisi\u201d i\u00e7inde, bireyselli\u011finin ve olumsall\u0131\u011f\u0131n\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131 olarak girer. Ya\u00adbanc\u0131la\u015fman\u0131n ve \u015feyle\u015fmenin kayna\u011f\u0131 olarak \u00d6tekinin k\u00f6kensel deneyimi, insanlar-aras\u0131 ili\u015fkilerin ild temel tipini olu\u015fturan iki temel tepkiyi gerektirir: (l) Ego taraf\u0131nda, \u00d6tekinin \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc ve efendili\u011fini reddetmeye ve onu tamam\u0131yla Egoya ba\u011f\u0131ml\u0131 h\u00e2le getirmeye \u00e7abalamak; ya da (2) onun [\u00d6tekinin] \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc be\u00adnimsemek, bu \u00f6zg\u00fcrl\u00fc\u011f\u00fc Egonun kendisinin \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn daya\u00adna\u011f\u0131 olarak kabul etmek ve b\u00f6ylece \u00f6zg\u00fcr Egoyu yeniden kazan\u00admak. \u0130lk tutum Sadizme, \u0130kincisi ise Mazo\u015fizme yol a\u00e7ar.<\/p>\n

Egonun t\u00fcm varolu\u015fsal \u201cprojeleri\u2019ni damgalayan as\u0131l h\u00fcsran, ayn\u0131 zamanda bu \u00e7abalar\u0131 da belirler: \u00d6tekinin tamamen k\u00f6lele\u015ftirilmesi onu bir \u015feye d\u00f6n\u00fc\u015ft\u00fcr\u00fcr, onu (ba\u011f\u0131ms\u0131z) bir \u00d6teki olarak yok eder ve b\u00f6ylelikle, tam da Egonun ula\u015fmay\u0131 arzulad\u0131\u00ad\u011f\u0131 amac\u0131 yok eder. Benzer bir \u015fekilde, Egonun tamamen \u00d6tekine benzemesi, Egoyu bir \u015feye d\u00f6n\u00fc\u015ft\u00fcr\u00fcr, onu (\u00f6zg\u00fcr) bir \u00d6zne olarak yok eder; b\u00f6ylelikle, Egonun yeniden elde etmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 ger\u00e7ek \u00f6zg\u00fcrl\u00fc\u011f\u00fc de yok eder.<\/p>\n

Sadist tutum i\u00e7erisinde ac\u0131s\u0131 \u00e7ekilen ha\u00adyal k\u0131r\u0131kl\u0131\u011f\u0131, mazo\u015fist tavr\u0131n benimsenmesine yol a\u00e7ar ve tersi: \u201cBunlar\u0131n her ikisi de \u00f6tekinin \u00f6l\u00fcm\u00fcne i\u015faret eder, yani birinin ba\u015far\u0131s\u0131zl\u0131\u011f\u0131, di\u011ferinin benimsenmesini motive eder. Bundan dola\u00ady\u0131, benim \u00d6tekiyle olan ili\u015fkim diyalektik de\u011fil, ama d\u00f6ng\u00fcseldir; bununla birlikte, her bir giri\u015fim di\u011ferinin ba\u015far\u0131s\u0131zl\u0131\u011f\u0131 taraf\u0131ndan zenginle\u015ftirilir\u201d yanl\u0131\u015f yaz\u0131lm\u0131\u015f olma ihtimali var, s. 430 olabilir). \u0130ki temel insan ili\u015fkisi kendilerini bir \u201c\u00e7ember i\u00e7erisinde\u201d \u00fcretir ve yok ederler.\u00d6tekine y\u00f6nelik geriye kalan tek olas\u0131 tutum, do\u011frudan do\u011f\u00adruya onun mutlak yok edili\u015fini hedefleyen tutum, yani nefrettir. Ne ki, bu tutum da arzulanan amaca ula\u015fmay\u0131 ba\u015faramaz: Egonun \u00f6zg\u00fcrle\u015fmesi; \u00e7\u00fcnk\u00fc \u00d6tekinin (ya da \u00d6tekilerin) \u00f6l\u00fcm\u00fcnden sonra bile o [\u00d6teki] (ya da onlar) \u201cvar[lar]d\u0131\u201d olarak kalacak ve Egonun vicdan\u0131na musallat olacakt\u0131r.<\/p>\n

Sonu\u00e7<\/h3>\n

\u201c\u0130nsanlar\u0131n birbirlerine y\u00f6nelik t\u00fcm kompleks tutum\u00adlar\u0131, sadece bu iki tutumun (ve nefretin) \u00e7e\u015fitlemeleri\u201d ? olduklar\u0131 i\u00e7in, hayal k\u0131r\u0131kl\u0131\u011f\u0131 d\u00f6ng\u00fcs\u00fcnden kurtulu\u015f yoktur. Di\u011fer taraftan, insan bu tutumlardan birini \u201ctak\u0131nmak\u201d zorundad\u0131r, \u00e7\u00fcn\u00adk\u00fc onun as\u0131l ger\u00e7ekli\u011fi bu \u201ctak\u0131nma\u201ddan ba\u015fka bir \u015feye dayanmaz. B\u00f6ylece, her giri\u015fimin ba\u015far\u0131s\u0131zl\u0131\u011fa u\u011framas\u0131ndan sonra, \u201cKendi-i\u00e7in-varl\u0131k i\u00e7in, d\u00f6ng\u00fcye yeniden girmekten ve bu iki temel tutum\u00addan birinden di\u011ferine sonsuza kadar savrulmaktan ba\u015fka bir se\u00e7e\u00adnek kalmaz\u201d.<\/p>\n

Burada, Sisifos \u2019un imgesi ve sa\u00e7ma g\u00f6revi, en do\u011fal h\u00e2liyle tam da insan\u0131n varolu\u015funun sembol\u00fc olarak g\u00f6r\u00fcn\u00fcr. Burada, yine, Sartre, bir dipnotta \u015funlar\u0131 eklemenin uygun oldu\u011funu d\u00fc\u015f\u00fcn\u00fcr: \u201cBu d\u00fc\u015f\u00fcnceler \u00f6zg\u00fcrle\u015fme ve kurtulu\u015f ahlak\u0131n\u0131 d\u0131\u015flamaz\u201d; ne var \u0130d b\u00f6ylesi bir ahlak, \u201cburada tart\u0131\u015famayaca\u011f\u0131m\u0131z bir k\u00f6kten d\u00f6n\u00fc\u00ad\u015f\u00fcm\u201d gerektirir.<\/p>\n

Varolu\u015f\u00e7uluk, Fenomenoloji, Ontoloji; Belge Yay\u0131nlar\u0131<\/p>\n","protected":false},"excerpt":{"rendered":"

Jean Paul Sartre Varolu\u015f\u00e7uluk Sisifos S\u00f6yleri, Sartre Varolu\u015f\u00e7uluk \u201cTakip eden sayfalar, \u00e7a\u011f\u0131m\u0131zda h\u00fck\u00fcm s\u00fcren sa\u00e7ma duygusunu ele al\u0131yor.\u201d Albert Camus\u2019un Sisifos S\u00f6yleri kitab\u0131n\u0131n bu ba\u015flan\u00adg\u0131\u00e7 c\u00fcmlesi, Varolu\u015f\u00e7ulu\u011fun i\u00e7inden \u00e7\u0131kt\u0131\u011f\u0131 havay\u0131 aktarmaktad\u0131r. Jean Paul Sartre Varolu\u015f\u00e7uluk, Herbert Marcuse inceleyerek geni\u015f bir a\u00e7\u0131dan bu konuyu ele alaca\u011f\u0131z. Camus varolu\u015f\u00e7u okuldan de\u011fildir, ancak d\u00fc\u015f\u00fcncesinin i\u00e7ine i\u015fle\u00admi\u015f olan temel […]<\/p>\n","protected":false},"author":1,"featured_media":5240,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_et_pb_use_builder":"","_et_pb_old_content":"","_et_gb_content_width":"","footnotes":""},"categories":[266],"tags":[],"class_list":["post-5221","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-sanat-felsefesi"],"yoast_head":"\nJean Paul Sartre Varolu\u015f\u00e7uluk, Herbert Marcuse - Arthipo<\/title>\n<meta name=\"description\" content=\"Jean Paul Sartre Varolu\u015f\u00e7uluk geli\u015fimi sava\u015f, Kurtulu\u015f ve yeniden in\u015fa d\u00f6nemini kapsar. 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