{"id":8713,"date":"2022-03-09T09:57:19","date_gmt":"2022-03-09T07:57:19","guid":{"rendered":"https:\/\/baraka.cc\/?p=8713"},"modified":"2022-03-09T09:57:19","modified_gmt":"2022-03-09T07:57:19","slug":"akilla-alay-eder-akillanmamis-olan-nazen-sansal","status":"publish","type":"post","link":"https:\/\/baraka.cc\/?p=8713","title":{"rendered":"Ak\u0131lla Alay Eder Ak\u0131llanmam\u0131\u015f Olan – Nazen \u015eansal"},"content":{"rendered":"

Yarayla alay eder yaralanmam\u0131\u015f olan<\/i>
\nBak nas\u0131l da sarar\u0131p soluvermi\u015f tanr\u0131\u00e7a kederlerden
\nSen \u00e7ok daha parlaks\u0131n \u00e7\u00fcnk\u00fc
\nSen t\u00fcm g\u00f6klerdeki y\u0131ld\u0131zlar\u0131n ilki
\nSen ayd\u0131nlat\u0131rs\u0131n geceyi<\/i><\/p>\n

W. Shakespeare<\/i><\/p>\n

\u00a0<\/i><\/p>\n

Ayd\u0131nlanma d\u00fc\u015f\u00fcncesinin ve onun felsefesi olan modernite olgusunun temel sav\u0131 \u201csapere aude\u201d yani akl\u0131n\u0131 kullanmaya c\u00fcret et. O halde modernizmi yerli yersiz ele\u015ftiren, bilim ve rasyonaliteyi k\u00fc\u00e7\u00fcmseyen, ayd\u0131nlanman\u0131n t\u00fcm izlerini silmeye \u00e7al\u0131\u015fan, insanl\u0131\u011f\u0131n tarihsel birikimini yok sayan postmodernizmin mottosu ise ak\u0131lla alay etmektir. \u00d6nceleri sanatta, felsefede ve sosyal bilimlerde g\u00f6r\u00fclen bu ak\u0131l kar\u015f\u0131t\u0131 tutum, art\u0131k metastaz evresinde olup fizik, t\u0131p dahil do\u011fa bilimlerine de sirayet etmi\u015f, okudu\u011fumuz romanlardan izledi\u011fimiz dizilere, gazete haberlerinden arkada\u015f\u0131m\u0131zla yapt\u0131\u011f\u0131m\u0131z kahve sohbetine kadar g\u00fcnl\u00fck ya\u015fam\u0131n her alan\u0131nda yerini alm\u0131\u015f durumda. Peki nedir bu postmodernizm, neden Covid 19 Pandemisi gibi talihsiz bir \u015fekilde bizim \u00e7a\u011f\u0131m\u0131za \u201ctesad\u00fcf\u201d etti, g\u00f6r\u00fcnce nas\u0131l tan\u0131yaca\u011f\u0131z, kutsal su serpsek yanar m\u0131 mesela, ayd\u0131nlanmayla derdi ne, hem postmodernistler de solcu ve entelekt\u00fcel insanlar de\u011fil miydi, vah\u015fi bir kapitalizmle beraber gelen modernitenin sonu\u00e7lar\u0131ndan \u00e7ok mu memnunuz zaten..? Buyurun ba\u015flayal\u0131m.<\/p>\n

Postmodernizm nedir?<\/b><\/p>\n

En basit haliyle s\u00f6ylemeye \u00e7al\u0131\u015f\u0131rsak, postmodernizm, ak\u0131l yoluyla bilinebilir nesnel bir ger\u00e7e\u011fin olmad\u0131\u011f\u0131, esas olan\u0131n s\u00f6ylem oldu\u011fu ve her \u00f6znenin kendi s\u00f6ylemiyle kendine ait olan ve b\u00fct\u00fcnl\u00fck i\u00e7inde ele al\u0131namayan bir ger\u00e7eklik yaratt\u0131\u011f\u0131 anlay\u0131\u015f\u0131na dayan\u0131r. Bu yakla\u015f\u0131mlar\u0131 gere\u011fi somut d\u00fcnyan\u0131n anla\u015f\u0131lmas\u0131n\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 iddia eden postmodernler, onu de\u011fi\u015ftirme \u00e7abas\u0131n\u0131n da anlams\u0131z hatta yanl\u0131\u015f oldu\u011funu ve bu yanl\u0131\u015fl\u0131\u011f\u0131n akla, bilime merkezi bir rol vermekten kaynakland\u0131\u011f\u0131n\u0131 savunurlar. Modernizme olan itirazlar\u0131 da, modernizmin dinin as\u0131rlar s\u00fcren egemenli\u011finin kar\u015f\u0131s\u0131na bilim ve ak\u0131lla \u00e7\u0131kan Ayd\u0131nlanmaya dayanmas\u0131d\u0131r.(1)<\/p>\n

Her tarihsel ya da zihinsel devrim, her \u015feyden \u00f6nce toplumun tutamak noktalar\u0131n\u0131, d\u00fc\u015f\u00fcncenin merkezini, Ar\u015fimet noktalar\u0131n\u0131 de\u011fi\u015ftirir. Orta \u00c7a\u011f\u2019da bu merkez \u201ctanr\u0131 kavram\u0131\u201dd\u0131r; her \u015fey bu kavram\u0131n etraf\u0131nda d\u00f6ner. Ayd\u0131nlanma ile tanr\u0131 kavram\u0131 yerine \u00f6zne-insan kavram\u0131 konmu\u015ftur. Art\u0131k insan, tarihin edilgen bir par\u00e7as\u0131 de\u011fildir, kaderini de\u011fi\u015ftirebilir. Hayat\u0131 belirler; sorumludur ve ya\u015fam\u0131 \u00fczerinde denetimi vard\u0131r. Ayd\u0131nlanman\u0131n \u00f6zellikleri; insana olan inan\u00e7; evrene, do\u011faya ve insana kar\u015f\u0131 b\u00fct\u00fcnl\u00fckl\u00fc ve sistematik bak\u0131\u015f; akl\u0131n ve bilimsel d\u00fc\u015f\u00fcncenin \u00f6n plana \u00e7\u0131kmas\u0131d\u0131r. B\u00fct\u00fcn o b\u00fcy\u00fck bulu\u015flar, fizikteki, teknolojideki, do\u011fa bilimlerindeki geli\u015fmeler, bug\u00fcn klasikler dedi\u011fimiz romanlar bu anlat\u0131lan paradigma de\u011fi\u015fiminden \u00e7\u0131km\u0131\u015ft\u0131r. Bu, insan\u0131n y\u00fckseli\u015fidir.(2) Ayd\u0131nlanma, burjuvazinin feodaliteye (aristokrat s\u0131n\u0131f\u0131na) kar\u015f\u0131 devrimini do\u011furmu\u015f ve ortaya \u00e7\u0131kan yeni s\u0131n\u0131flar\u0131n \u00e7eli\u015fkileri ve s\u00f6m\u00fcr\u00fc ili\u015fkileri modern zamanlarda* da devam etmi\u015ftir. Bununla beraber demokrasiyi, laikli\u011fi, yurtta\u015fl\u0131k bilinci ve insan haklar\u0131n\u0131 da getiren bu y\u00fckseli\u015fin ard\u0131ndan, d\u00fcnya sava\u015flar\u0131, atom bombas\u0131, ekonomik buhranlar, fa\u015fizm, Sovyetler Birli\u011fi \u00f6zelinde \u201csosyalizm\u201din y\u0131k\u0131m\u0131 da ya\u015fanm\u0131\u015ft\u0131r. \u0130\u015fte postmodernizm bu yenilginin ideolojisidir, Terry Eagleton\u2019un deyi\u015fiyle; geri \u00e7ekilmenin radikalizmidir. Akl\u0131n yaratt\u0131klar\u0131ndan \u00fcrken, bilimin sebep olduklar\u0131ndan pi\u015fmanl\u0131k duyan, b\u00fct\u00fcn\u00fc alg\u0131lamaya ve de\u011fi\u015ftirmeye mecali kalmayan ve dinlerin\/tanr\u0131n\u0131n itibar\u0131n\u0131 kaybetmesiyle maneviyat\u0131n\u0131 da yitiren insan, art\u0131k nesnel ger\u00e7eklik yerine g\u00f6recelili\u011fe, b\u00fct\u00fcn yerine par\u00e7alara, eylem yerine s\u00f6yleme ve nihayetinde s\u0131n\u0131f yerine kimli\u011fe s\u0131\u011f\u0131nacakt\u0131r.<\/p>\n

Postmodernizm tesad\u00fcfleri sever ama kendisi tesad\u00fcf de\u011fil<\/b><\/p>\n

Postmodern atmosferin maddi temeline bakt\u0131\u011f\u0131m\u0131zda \u00fcretim faaliyetlerinin de\u011fi\u015fime u\u011frad\u0131\u011f\u0131 bir d\u00f6neme rastlar\u0131z. Sanayi \u00fcretiminin merkez (kalk\u0131nm\u0131\u015f) \u00fclkelerden \u00e7evre (geli\u015fmekte olan \u00fclkelere) kaymas\u0131; b\u00fcy\u00fck bir fabrikada topluca ger\u00e7ekle\u015fen b\u00fct\u00fcnl\u00fckl\u00fc \u00fcretim s\u00fcre\u00e7lerinin yerini farkl\u0131 at\u00f6lyelerde hatta farkl\u0131 \u00fclkelerde ger\u00e7ekle\u015fen par\u00e7al\u0131 ve da\u011f\u0131n\u0131k \u00fcretim s\u00fcre\u00e7lerine b\u0131rakmas\u0131; devletin g\u00f6revlerini \u00f6zel sekt\u00f6re devretmesi (\u00f6rne\u011fin e\u011fitimin, sa\u011fl\u0131\u011f\u0131n, elektrik \u00fcretiminin, ula\u015f\u0131m\u0131n \u00f6zelle\u015fmesi); kamusal faydan\u0131n yerini k\u00e2r odakl\u0131 \u201cgiri\u015fimcilik ruhunun\u201d almas\u0131; mesai mevhumu, i\u015f yeri, i\u015f tan\u0131m\u0131 net olmayan par\u00e7a ba\u015f\u0131, esnek ve g\u00fcvencesiz \u00e7al\u0131\u015fma modellerinin yayg\u0131nla\u015fmas\u0131\u2026(3) \u0130\u015fte b\u00f6ylesi bir iklimde, d\u00fc\u015f\u00fcnce yap\u0131s\u0131 da eme\u011fin durumu ile ba\u011flant\u0131l\u0131 olarak de\u011fi\u015fti. B\u00fct\u00fcnl\u00fckl\u00fc bakamayaca\u011f\u0131m\u0131z, b\u00fcy\u00fck anlat\u0131lara g\u00fcvenemeyece\u011fimiz, bizden ba\u011f\u0131ms\u0131z olan hakikati bilemeyece\u011fimiz (hatta \u00f6yle bir hakikatin olmad\u0131\u011f\u0131!), \u00f6ng\u00f6r\u00fcp \u00f6l\u00e7emeyece\u011fimiz d\u00fcnya, bir kaosa d\u00f6n\u00fc\u015ft\u00fc. Emek\u00e7i s\u0131n\u0131flar i\u00e7in d\u00fczensizlik ve bilinemezlik, sermaye i\u00e7in k\u00e2r\u0131n maksimizasyonu olarak tezah\u00fcr etti. Bu, tam da kapitalizme uygun bir ideolojiydi. S\u0131n\u0131flar\u0131n, \u00fcretim ili\u015fkilerinin mu\u011flakla\u015ft\u0131r\u0131l\u0131p \u00f6nemsizle\u015ftirildi\u011fi bir durumda, toplumun ortak ya\u015fam\u0131 ve \u00f6rg\u00fctlenmesi i\u00e7in gerekli olan ortakl\u0131klar de\u011fil farkl\u0131l\u0131klar \u00f6n plana \u00e7\u0131kar\u0131ld\u0131: yerel, etnik, \u0131rksal, dinsel veya cinsel kimlikler, mikro-kimlikler…<\/p>\n

Postmodernizmin ironisi, bir yandan moderniteyi a\u015farm\u0131\u015f gibi g\u00f6r\u00fcn\u00fcrken ba\u015f\u0131ndan itibaren bizatihi kapitalizmi a\u015fmak umutlar\u0131n\u0131 terk etmesi ve bir post-kapitalist \u00e7a\u011fa girmesidir.(4)<\/p>\n

Sa\u00e7malardan Se\u00e7meler<\/b><\/p>\n

\u00d6nce sanat, edebiyat, mimari gibi alanlardan ba\u015flayarak sonra toplum ve do\u011fa bilimlerine bula\u015fan postmodern felsefe, her birinde, tumturakl\u0131 laflarla bir ill\u00fczyon yaratarak insan akl\u0131 ile alay eden trajikomik \u00f6rneklerle kar\u015f\u0131m\u0131za \u00e7\u0131kt\u0131. Bilim alan\u0131ndaki en \u00e7arp\u0131c\u0131 \u00f6rnek i\u00e7in Alan Sokal\u2019\u0131n uydurma makale deneyini okuman\u0131z\u0131 tavsiye ederim.(5) E=mc2’nin cinsiyet ay\u0131rt eden bir e\u015fitlik oldu\u011funu \u00e7\u00fcnk\u00fc \u0131\u015f\u0131k h\u0131z\u0131na ba\u015fka h\u0131zlara g\u00f6re \u00f6ncelik tan\u0131d\u0131\u011f\u0131n\u0131 ve en h\u0131zl\u0131 gidene \u00f6ncelik tan\u0131mas\u0131n\u0131n da cinsiyet\u00e7ilik oldu\u011funu iddia eden Luce Irigaray, feminist felsefenin \u00f6nemli isimleri ars\u0131nda say\u0131lmaktad\u0131r! Sanattan bir ka\u00e7 \u00f6rnek verecek olursak; Frans\u0131z ressam Marcel Duchamp’\u0131n 1900’lerin ba\u015f\u0131nda sanat eseri kabul edilmeyerek sergiye al\u0131nmayan “pisuvar”\u0131, 2004 y\u0131l\u0131nda be\u015f y\u00fcz sanat\u00e7\u0131 ve tarih\u00e7i taraf\u0131ndan “20. y\u00fczy\u0131l\u0131n en etkili sanat eseri” se\u00e7ildi. Duchamp’\u0131n “eser”i, tuvalet malzemeleri satan bir d\u00fckkandan al\u0131nm\u0131\u015f ve \u00fczerine sadece isim yaz\u0131lm\u0131\u015f, seri \u00fcretim, s\u0131radan bir pisuvard\u0131. Pahal\u0131 i\u015fleriyle tan\u0131nan \u0130ngiliz sanat\u00e7\u0131 Damien Hirst’\u00fcn sigara izmaritleri, tuvalet ka\u011f\u0131tlar\u0131, at\u0131k malzemelerden olu\u015fan, binlerce Euro’luk! bir enstalasyonu, a\u00e7\u0131l\u0131\u015f partisinin ertesi g\u00fcn\u00fc bir temizlik i\u015f\u00e7isi taraf\u0131ndan \u00e7\u00f6pe at\u0131lm\u0131\u015ft\u0131r. (\u0130\u015f\u00e7i s\u0131n\u0131f\u0131na bo\u015funa g\u00fcvenmiyoruz.) Artist’s Shit adl\u0131 \u00e7al\u0131\u015fma (Piero Manzoni’nin 90 adet konserve kutusuna koydu\u011fu 30’ar gram d\u0131\u015fk\u0131), sanat\u0131n bir bok olmad\u0131\u011f\u0131n\u0131 s\u00f6yleyenlere inat ve kapitalizm kar\u015f\u0131tl\u0131\u011f\u0131 ad\u0131 alt\u0131nda y\u00fczbinlerce Euro’ya sat\u0131lm\u0131\u015ft\u0131r! Bir sanat m\u00fczesine g\u00f6zl\u00fc\u011f\u00fcn\u00fc koyan bir gen\u00e7, bir s\u00fcre sonra sanat severlerin g\u00f6zl\u00fc\u011f\u00fc dikkatle inceleyip foto\u011fraflar\u0131n\u0131 \u00e7ekti\u011fini g\u00f6rm\u00fc\u015ft\u00fcr.(6) Edebiyatta ve sinemada da kaybeden, bunalan, g\u00f6m\u00fcld\u00fc\u011f\u00fc karanl\u0131\u011f\u0131 pazarlayan bireyin say\u0131klamalar\u0131 \u201cbest seller\u201d olmakta, \u00f6d\u00fcller almaktad\u0131r. G\u00fcya sistem ele\u015ftirisi i\u00e7eren postmodern sanat estetik a\u00e7\u0131dan ne kadar anlams\u0131zsa piyasa i\u00e7in bir o kadar anlaml\u0131d\u0131r. Postmodernizm, moderniteyle hesapla\u015f\u0131rken sadece ayd\u0131nlanma de\u011ferlerini y\u0131prat\u0131r; modernizmin bir di\u011fer aya\u011f\u0131 olan sermaye ile, kapitalist piyasa ile bir derdi yoktur. Bu da onu gerici bir ideolojiye d\u00f6n\u00fc\u015ft\u00fcr\u00fcr.<\/p>\n

20. y\u00fczy\u0131l felsefesinin ve “anar\u015fist bilgi kuram\u0131n\u0131n” en \u00f6nemli isimlerinden kabul edilen Paul Feyerabend, \u00d6zg\u00fcr Bir Toplumda Bilim kitab\u0131nda “Bir demokraside her vatanda\u015f\u0131n okuma yazma, akl\u0131na gelen her konuda propaganda yapma hakk\u0131 vard\u0131r. Hastaland\u0131\u011f\u0131nda e\u011fer \u00fcf\u00fcr\u00fck\u00e7\u00fcl\u00fc\u011fe inan\u0131yorsa \u00fcf\u00fcr\u00fck\u00e7\u00fcler taraf\u0131ndan, yok e\u011fer bilme daha \u00e7ok g\u00fcveniyorsa doktorlar taraf\u0131ndan tedavi edilme hakk\u0131 vard\u0131r. Vergi m\u00fckellefleri devlet \u00fcniversitelerinde vodoo b\u00fcy\u00fcs\u00fc, halk t\u0131bb\u0131, y\u0131ld\u0131zbilim, ya\u011fmur dans\u0131 t\u00f6renleri \u00f6\u011fretilmesini istiyorsa o zaman \u00fcniversitelerde bunlar \u00f6\u011fretilecek demektir.” diye yazabilmektedir.(7) Bu durumda, Pandemi ink\u00e2rc\u0131s\u0131 plandemicilerin sosyal ortamlarda a\u015f\u0131s\u0131z ve maskesiz bulunmas\u0131, k\u00fc\u00e7\u00fcc\u00fck \u00e7ocuklar\u0131n Kuran kursuna g\u00f6nderilmesi, halk inanm\u0131yorsa evrim teorisinin m\u00fcfredattan \u00e7\u0131kar\u0131lmas\u0131 gayet me\u015frudur. T\u00fcm bunlar, akl\u0131m\u0131zla alay etmek de\u011filse nedir?!<\/p>\n

Ayd\u0131nlanma Kar\u015f\u0131tlar\u0131n\u0131n Kutsal \u0130ttifak\u0131<\/b><\/p>\n

Hani yaz\u0131n\u0131n ba\u015f\u0131nda postmodernizm i\u00e7in “kutsal su serpsek yanar m\u0131?” diye sorduk ya; yanmaz. \u00c7\u00fcnk\u00fc dinsel gericilikle, T\u00fcrkiye ve gittik\u00e7e daha \u00e7ok kendine benzetti\u011fi \u00fclkemiz \u00f6zelinde s\u00f6ylersek siyasal \u0130slam’la, -bilin\u00e7li ya da bilin\u00e7siz- s\u0131k\u0131 bir ittifak halindedir. Postmodern s\u00f6ylemler olan \u00e7o\u011fulculuk, farkl\u0131l\u0131klar\u0131n giderilmesi, birlikte ya\u015fama iste\u011fi, bask\u0131c\u0131 bir anlay\u0131\u015f olan siyasal \u0130slam partileri taraf\u0131ndan da kullan\u0131lm\u0131\u015f ve onlar\u0131 iktidara ta\u015f\u0131m\u0131\u015ft\u0131r. Bunun en \u00e7ap\u0131c\u0131 \u00f6re\u011fi AKP’nin se\u00e7im beyannamesindeki \u015fu c\u00fcmlelerdir: “Bu rejimde, kimsenin di\u011ferlerine g\u00f6re daha \u00fcst\u00fcn hak ve imtiyaz\u0131 yoktur. Farkl\u0131 inan\u00e7 ve k\u00fclt\u00fcrleri \u00fclkemiz i\u00e7in bir zenginlik kabul eden partimiz, de\u011fi\u015fik dil, din, soy ve sosyal stat\u00fcden insan\u0131n kanunlar\u0131n e\u015fit koruyuculu\u011fu alt\u0131nda \u00f6zg\u00fcrce ya\u015famas\u0131n\u0131 ve siyasete kat\u0131lmas\u0131n\u0131 gerekli g\u00f6r\u00fcr. Partimiz, farkl\u0131 g\u00f6r\u00fc\u015f ve kesimleri temsil eden sivil toplum \u00f6rg\u00fctlerine e\u015fit mesafede duracak, sivil toplum \u00f6rg\u00fctleri aras\u0131nda diyalo\u011fu ve i\u015fbirli\u011fini destekleyecektir. Hukuk ve adalet anlay\u0131\u015f\u0131m\u0131z, devletin topluma ve bireylere dil, \u0131rk, renk, cinsiyet, siyasi d\u00fc\u015f\u00fcnce, felsefi inan\u00e7, din ve mezhep aidiyeti gibi sebeplerle ay\u0131r\u0131m g\u00f6zetmeksizin adalet i\u00e7inde yakla\u015fmas\u0131n\u0131 sa\u011flamakt\u0131r.”<\/p>\n

Hem \u0130slamc\u0131l\u0131k hem de postmodernizm, modernizmi ele\u015ftirme noktas\u0131nda ayn\u0131 safta yer almakta; her ikisi de modernizmin evrenselci kabullerine kar\u015f\u0131 ele\u015ftirilerini ortaya koymaktad\u0131rlar. Ancak modernizme y\u00f6nelik ele\u015ftirilerinde \u0130slamc\u0131l\u0131k, kar\u015f\u0131t bir k\u00fclt\u00fcrel modernle\u015fme prati\u011fi sunmak istedi\u011finden, ele\u015ftirilerini \u201cmaddecilik\u201d ve \u201cahlaki yozla\u015fma\u201d gibi unsurlar \u00fczerine kurmakta, bunun kar\u015f\u0131s\u0131nda alternatif bir toplumsal ve siyasal proje sunmaktad\u0131r. Postmodernizm ise, modernizmin evrenselci iddialar\u0131n\u0131 sorgulama \u00e7abas\u0131 olarak kendini konumlamakta; modernizmin Ayd\u0131nlanmac\u0131 ak\u0131lc\u0131l\u0131\u011f\u0131na kar\u015f\u0131 \u00e7\u0131kmakta, di\u011fer taraftan kimlikler siyaseti temelinde \u00e7o\u011fulculu\u011fa, \u00e7e\u015fitlili\u011fe ve farkl\u0131la\u015fmaya vurgu yapmaktad\u0131r.(8)<\/p>\n

\u0130slami kimli\u011fin yay\u0131lmas\u0131n\u0131 (\u00f6rne\u011fin kamu g\u00f6revine t\u00fcrbanla girilmesini, k\u00fc\u00e7\u00fck ya\u015fta dini e\u011fitimi, bilim ile hurafelerin e\u015fitlenmesini) ho\u015fg\u00f6r\u00fcyle kar\u015f\u0131layan, Kemalizmi otoriter bularak, bilimsel bilgiyi totaliter g\u00f6rerek siyasal \u0130slam’a alan a\u00e7an postmodern d\u00fc\u015f\u00fcnce, t\u00fcm kurumlar\u0131n ele ge\u00e7irilmesinin ard\u0131ndan bu ak\u0131ls\u0131zca tutumunun bedelini hem kendisi \u00f6demi\u015f hem de binlerce insana \u00f6detmi\u015ftir. T\u00fcrkiye gibi modernle\u015fme s\u00fcrecini dahi tamamlayamam\u0131\u015f bir toplumda Ayd\u0131nlanma de\u011ferlerini ortadan kald\u0131rd\u0131\u011f\u0131n\u0131zda elinizde kalan kadim do\u011fu bilgeli\u011fi de\u011fil, tek adam diktat\u00f6rl\u00fc\u011f\u00fc olmaktad\u0131r.<\/p>\n

\u00dclkemizde de Mehmet Ali Talat\u2019\u0131n \u201cOyumu AK Parti\u2019ye verirdim\u201d a\u00e7\u0131klamas\u0131, bir yandan okulu yasa d\u0131\u015f\u0131 ilan edip di\u011fer yandan \u0130lahiyat Koleji\u2019nin kurdelesini \u00d6zkan Yorganc\u0131o\u011flu\u2019nun kesmesi, k\u00fc\u00e7\u00fcc\u00fck \u00e7ocuklar\u0131n g\u00f6nderildi\u011fi bilim d\u0131\u015f\u0131 kurslar i\u00e7in Ferdi Sabit Soyer\u2019in \u201cHa tenis kursu, ha Kuran kursu\u201d demesi gericilikle postmodernizmin ittifak\u0131na, akl\u0131m\u0131zla alay edilmesine \u00f6rneklerdir.<\/p>\n

Sola nereden bula\u015ft\u0131 bu meret? \u00a0\u00a0<\/b><\/p>\n

Neoliberalizmin k\u00fclt\u00fcrel, felsefi alandaki yans\u0131mas\u0131 postmodernizm, sol i\u00e7endeki yans\u0131mas\u0131 ise sol liberalizmdir. \u00dclkemiz solunun \u00e7ok b\u00fcy\u00fck bir kesimine h\u00e2kim olan sol liberal siyasetin genel \u00f6zelikleri, AB\u2019ci ve foncu olmalar\u0131; kimlik merkezli politikalar \u00fcretmeleri ama yeri gelince de kimlik siyasetini ele\u015ftirmeleri; modernizm ele\u015ftirisi ad\u0131 alt\u0131nda sosyalizmi totaliter bulup reddetmeleri ya da fa\u015fizm ile ayn\u0131 kefeye koymalar\u0131; alan \u00e7al\u0131\u015fmalar\u0131n\u0131 (kad\u0131n, gen\u00e7lik, LGBT\u0130 gibi) b\u00fct\u00fcn ile ba\u011f\u0131 \u00fczerinden analiz etmeyerek ideolojisiz ve yal\u0131t\u0131lm\u0131\u015f b\u0131rakmalar\u0131; kendi halk\u0131n\u0131n \u00f6z g\u00fcc\u00fcne de\u011fil d\u0131\u015far\u0131dan gelecek deste\u011fe g\u00fcvenmeleri \u015feklinde \u00f6zetlenebilir. D\u00fcnyan\u0131n ba\u015fka \u00fclkelerinde oldu\u011fu gibi K\u0131br\u0131s\u2019ta da sol, emperyalist kurumlar taraf\u0131ndan fonlanarak sivil toplumculu\u011fa y\u00f6neltilmi\u015f ve halk\u0131n g\u00fcnl\u00fck ya\u015fam\u0131ndan, devrimci bir pratikten ve ufuktan uzakla\u015fm\u0131\u015ft\u0131r. Bu konuda detayl\u0131 bilgi i\u00e7in kaynaklarda (1) numarada belirtilen yaz\u0131 \u00f6nerilir.<\/p>\n

Ayd\u0131nlanmay\u0131 reddetmek de\u011fil a\u015fmak<\/b><\/p>\n

Marksistler, “doktriner” d\u00fc\u015f\u00fcn\u00fcrlerdir, ayr\u0131ca ayd\u0131nlanmac\u0131 burjuva liberalizmin zengin miras\u0131 olmaks\u0131z\u0131n \u00f6zg\u00fcn bir sosyalizm olamayaca\u011f\u0131n\u0131 kabul ederler. Postmodernistler ise \u00e7o\u011fulculu\u011fun, de\u011fi\u015fkenli\u011fin, a\u00e7\u0131k u\u00e7lulu\u011fun kerameti kendinden menkul m\u00fcritleridir, ayr\u0131ca h\u00fcmanizmi, liberalizmi, Ayd\u0131nlanmay\u0131, merkeze al\u0131nm\u0131\u015f \u00f6zneyi ve di\u011ferlerini \u015feytanla\u015ft\u0131r\u0131rken yakalan\u0131rlar. Ancak burjuva Ayd\u0131nlanmac\u0131l\u0131\u011f\u0131 toplumsal s\u0131n\u0131f meselesi gibidir; ondan kurtulabilmek i\u00e7in \u00f6nce i\u00e7inden ge\u00e7meniz gerekir. \u0130\u015fte Marksizm’le postmodernizmin birbirleriyle en derinden ayr\u0131\u015ft\u0131klar\u0131 nokta budur.(9)<\/p>\n

Shakespeare’in sonesinden uyarlayarak s\u00f6ylersek: Ak\u0131lla alay eder ak\u0131llanmam\u0131\u015f olan. “Her g\u00f6r\u00fc\u015fe sayg\u0131l\u0131 olal\u0131m” ezberini bir kenara b\u0131rak\u0131p, sa\u00e7maya sa\u00e7ma deme hakk\u0131m\u0131z\u0131 kullanmam\u0131z, siyasette, bilimde, sanatta, sosyal ya\u015famda akl\u0131m\u0131zla alay edilmesine dur dememiz gerek. Bu postmodern atmosferde yaln\u0131z ba\u015f\u0131m\u0131za nefes almak zorsa \u00f6rg\u00fctlenerek\u2026 Ayd\u0131nlanman\u0131n insana olan inanc\u0131n\u0131 Shakespeare\u2019le birle\u015ftirirsek:<\/p>\n

Sen t\u00fcm g\u00f6klerdeki y\u0131ld\u0131zlar\u0131n ilki,
\nSen ayd\u0131nlat\u0131rs\u0131n geceyi!<\/p>\n

 <\/p>\n

 <\/p>\n

Kaynaklar:<\/b><\/p>\n

(1)Postmodernizmin K\u0131br\u0131s\u2019\u0131n Kuzeyindeki Tezah\u00fcrleri, Ali \u015eahin, \u00d6zne Politik-Teorik Dergi, Say\u0131:1<\/p>\n

(2)Postmodern Felsefenin Topluma Ne Zarar\u0131 Olmu\u015ftur?, Taylan Kara, Edebiyatla Ahmakla\u015ftr\u0131ma Felsefeyle \u00c7\u00f6kertme, Cilt 2<\/p>\n

*Charlie Chaplin\u2019\u00een Modern Zamanlar filmine g\u00f6nderme.<\/p>\n

(3)Modernden Post, Sistemden Dost Olur mu?, Celal \u00d6zk\u0131zan, \u00d6zne Politik-Teorik Dergi, Say\u0131:1<\/p>\n

(4)Tarihin Savunusu, John Bellamy Foster<\/p>\n

(5)Postmodern Felsefecilerin Can\u0131na Okuyan Fizik\u00e7i: Alan Sokal, www.insanbu.com<\/p>\n

(6)Postmodernizmin K\u00fclt\u00fcrel \u00c7\u00f6l\u00fc, Emre Fidan, www.haber.sol.org.tr<\/h1>\n

(7)Paul Feyerabend, \u00d6zg\u00fcr Bir Toplumda Bilim, aktaran Taylan Kara(2)<\/p>\n

(8) T\u00fcrkiye’de Y\u00fckselen Siyasal \u0130slam’\u0131n Postmodern Nedenleri, Hac\u0131 Hasan Saf, dergipark.org.tr<\/p>\n

(9)Postmodernizmin Yan\u0131lsamalar\u0131, Terry Eagleton, Ayr\u0131nt\u0131 Yay\u0131nlar\u0131<\/p>\n

\u00a0<\/i>\"nazenfoto\"<\/a> \"nazenfoto1\"<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

Yarayla alay eder yaralanmam\u0131\u015f olan Bak nas\u0131l da sarar\u0131p soluvermi\u015f tanr\u0131\u00e7a kederlerden Sen \u00e7ok daha parlaks\u0131n \u00e7\u00fcnk\u00fc Sen t\u00fcm g\u00f6klerdeki y\u0131ld\u0131zlar\u0131n ilki Sen ayd\u0131nlat\u0131rs\u0131n geceyi<\/p>\n","protected":false},"author":9,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_newsletter_tier_id":0,"jetpack_publicize_message":"","jetpack_is_tweetstorm":false,"jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","enabled":false}}},"categories":[40,67,38,9,42,1,39],"tags":[],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_shortlink":"https:\/\/wp.me\/p4eHWX-2gx","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/posts\/8713"}],"collection":[{"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/users\/9"}],"replies":[{"embeddable":true,"href":"https:\/\/baraka.cc\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=8713"}],"version-history":[{"count":1,"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/posts\/8713\/revisions"}],"predecessor-version":[{"id":8716,"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/posts\/8713\/revisions\/8716"}],"wp:attachment":[{"href":"https:\/\/baraka.cc\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=8713"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/baraka.cc\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=8713"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/baraka.cc\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=8713"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}