{"id":287,"date":"2011-08-01T17:13:51","date_gmt":"2011-08-01T15:13:51","guid":{"rendered":"http:\/\/yasamaevet.noblogs.org\/?p=287"},"modified":"2011-08-01T17:14:24","modified_gmt":"2011-08-01T15:14:24","slug":"antichrist-ne-anlatiyor-ii-nietzschenin-antichristi-yasin-yildirim","status":"publish","type":"post","link":"https:\/\/yasamaevet.noblogs.org\/?p=287","title":{"rendered":"Antichrist Ne Anlat\u0131yor? – II, Nietzsche’nin Antichrist’i | Yasin Y\u0131ld\u0131r\u0131m"},"content":{"rendered":"

Nietzsche\u2019nin Antichrist\u2019i* <\/strong><\/p>\n

<\/strong>\"\"<\/a>Nietzsche\u2019nin H\u0131ristiyanl\u0131k analizi daha b\u00fcy\u00fck analizinin, felsefi antropolojisinin a\u011f\u0131rl\u0131k merkezidir. Bu felsefi antropolojinin temel hedefi, do\u011falc\u0131 yakla\u015f\u0131m\u0131n temel prensiplerine ba\u011fl\u0131 kalarak, yani insan\u0131n en temelde do\u011fan\u0131n bir par\u00e7as\u0131 oldu\u011funu unutmadan, insan\u0131n bug\u00fcne nereden ve nas\u0131l geldi\u011fi ve bug\u00fcnden nereye ve nas\u0131l gidece\u011fi sorusunu cevaplamakt\u0131r. Ya\u015fad\u0131\u011f\u0131 d\u00f6nemde \u00e7ok pop\u00fcler olan evrim teorilerinden \u00e7ok etkilenmi\u015fe benzeyen Nietzsche bu soruya, insan\u0131n hayvanl\u0131k durumundan insanl\u0131k durumuna ge\u00e7i\u015fini de a\u00e7\u0131klayan ve kendi i\u00e7inde \u00e7ok tutarl\u0131 yarat\u0131c\u0131 bir dizi spek\u00fclasyona dayanan, insan bilincine ili\u015fkin bir evrim teorisiyle cevap verir. Ben bu yaz\u0131da ne Nietzsche\u2019nin felsefi antropolojisinin ve onun ayr\u0131lmaz bile\u015fenleri olan \u2018g\u00fc\u00e7 istenci\u2019, \u2018ebedi d\u00f6ng\u00fc,\u2019 \u2018Zerd\u00fc\u015ft\u2019 gibi kavramlar\u0131n\u0131n b\u00fct\u00fcnl\u00fckl\u00fc bir analizini yapaca\u011f\u0131m, ne de a\u015fa\u011f\u0131da sunaca\u011f\u0131m Nietzsche\u2019nin H\u0131ristiyanl\u0131k analizinden do\u011fabilecek felsefi \u00f6nermeleri ve sorunlar\u0131 \u2018akademik\u2019 bir \u00fcslupta tart\u0131\u015faca\u011f\u0131m. Hareket noktam\u0131z Trier\u2019in Antichrist\u2019inin bir ele\u015ftirisini yapmak oldu\u011fundan ve benim bu filmin ancak Nietzsche\u2019nin H\u0131ristiyanl\u0131k analizinden hareketle anla\u015f\u0131labilece\u011fi iddiamdan dolay\u0131, a\u015fa\u011f\u0131da Nietzsche\u2019nin H\u0131ristiyanl\u0131k analizinin ana hatlar\u0131n\u0131 Nietzsche\u2019nin filmle olan ili\u015fkisini anlamam\u0131za yetecek d\u00fczeyde a\u00e7\u0131mlayaca\u011f\u0131m.<\/p>\n

Ba\u015flarken s\u00f6yledik; Nietzsche i\u00e7in H\u0131ristiyan dini bir tipe de\u011fil, insan\u0131n t\u00fcrsel evrimi i\u00e7inde belirli tarihsel, sosyal, biyolojik ve psikolojik ko\u015fullar alt\u0131nda ortaya \u00e7\u0131kan ve kendisiyle ve \u00e7evresiyle belirli t\u00fcrde ili\u015fki kuran ahlaki bir tipe kar\u015f\u0131l\u0131k geliyor. (Nietzsche\u2019nin H\u0131ristiyan\u2019dan kast\u0131 bug\u00fcn bizim de temsil etti\u011fimiz insand\u0131r. Ancak Nietzsche\u2019nin H\u0131ristiyanl\u0131k ele\u015ftirisini anlamak birinci amac\u0131m\u0131z oldu\u011fu i\u00e7in ben bu yaz\u0131da insandan ziyade H\u0131ristiyan terimini kullanaca\u011f\u0131m. Bununla birlikte bu b\u00f6l\u00fcm\u00fc tamamlad\u0131\u011f\u0131m\u0131zda H\u0131ristiyan terimiyle Nietzsche\u2019nin neden insan\u0131 kastetti\u011fini anlatabilmi\u015f olaca\u011f\u0131m\u0131 umuyorum.) Nietzsche\u2019nin felsefi antropolojisine g\u00f6re, insan toplumunun geli\u015fiminin belirli bir evresinde n\u00fcfusun \u00e7o\u011funlu\u011funu olu\u015fturan k\u00f6leler kitlesel olarak b\u00fcy\u00fck ac\u0131lar \u00e7ekmektedirler ve bu ac\u0131n\u0131n \u015fiddetini azaltmak i\u00e7in yeni bir bak\u0131\u015f a\u00e7\u0131s\u0131 geli\u015ftirirler. Ama bu bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n ortaya \u00e7\u0131kmas\u0131 s\u0131radan bir geli\u015fme de\u011fildir Nietzsche i\u00e7in; insan bilinci yeni bir fizyolojik \u00f6zellik kazanm\u0131\u015ft\u0131r ve t\u0131pk\u0131 Musevilik gibi, H\u0131ristiyanl\u0131k da (ve onu takip edecek \u0130slam da) insan\u0131n, \u00e7ok \u00f6zel ko\u015fullar alt\u0131nda, bu fizyolojik \u00f6zelli\u011fi kullanmay\u0131 ke\u015ffetmesinden do\u011far (Bu noktada bir uyar\u0131 yapmakta fayda var. Nietzsche H\u0131ristiyanl\u0131ktan bahsederken belirli bir toplumsal i\u015flevi olan dini bir ideolojiyi ve bu ideolojiden t\u00fcreyen k\u00fclt\u00fcr\u00fc kastediyor, yoksa H\u0131ristiyanl\u0131\u011f\u0131n herhangi bir versiyonunu de\u011fil. Bununla birlikte Nietzsche\u2019nin H\u0131ristiyanl\u0131\u011f\u0131n ortaya \u00e7\u0131k\u0131\u015f ko\u015fullar\u0131na ili\u015fkin s\u00f6yledi\u011fi \u015feyler bug\u00fcn hala varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcren kitlesel dinler i\u00e7in ge\u00e7erlidir; Nietzsche\u2019nin ele\u015ftirisinin muhatab\u0131n\u0131n H\u0131ristiyanl\u0131k ve k\u0131smen Musevilik olmas\u0131n\u0131n sebebi bu iki dinin egemen Avrupa k\u00fclt\u00fcr\u00fcn\u00fcn harc\u0131 olmalar\u0131d\u0131r). \u0130nsan bilincin bu yeni fizyolojik \u00f6zelli\u011fini ke\u015ffederek do\u011fada kar\u015f\u0131la\u015fmamam\u0131z gereken bir \u00e7eli\u015fkiye sahip olur; g\u00fc\u00e7l\u00fcn\u00fcn \u00fcst\u00fcnl\u00fck duygusu (insanda kibir olarak ortaya \u00e7\u0131kar) ile zay\u0131f\u0131n zay\u0131fl\u0131k duygusu (insan\u0131n su\u00e7luluk duygusu olarak yorumlad\u0131\u011f\u0131 duygu) ayn\u0131 insanda bulu\u015fur. Nietzsche i\u00e7in ne tesad\u00fcf, ne de sonsuza kadar varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrecek olan bu \u00e7eli\u015fki sadece bu tipin d\u00fcnyayla olan ili\u015fkisini belirlemez, d\u00fcnyay\u0131 bu iki duygu aras\u0131ndaki \u00e7eli\u015fik ili\u015fkinin g\u00fcd\u00fcm\u00fcnde yorumlayan insan bilinci bir de k\u00fclt\u00fcr kurar kendisine. Ancak, insan\u0131n \u00e7ekti\u011fi ac\u0131n\u0131n sebeplerini ortadan kald\u0131rmaktan ziyade, insan\u0131n ac\u0131s\u0131n\u0131 uyu\u015fturmaya ve ac\u0131s\u0131n\u0131 katlan\u0131l\u0131r k\u0131lmaya yarayan bir bak\u0131\u015f a\u00e7\u0131s\u0131ndan do\u011fan bu k\u00fclt\u00fcr zamanla bu ac\u0131n\u0131n daha b\u00fcy\u00fck \u015fiddette ve daha kitlesel olarak ortaya \u00e7\u0131kmas\u0131n\u0131 engelleyemeyecektir. \u0130\u015fte Antichrist, ya da Zerd\u00fc\u015ft de bu kendi felaketini haz\u0131rlayan H\u0131ristiyan tipi izleyen yeni insan tipi olarak bu k\u00fclt\u00fcr\u00fcn y\u0131k\u0131m\u0131ndan do\u011facakt\u0131r. (Yerle\u015fik kimi yanl\u0131\u015f anlamalara kar\u015f\u0131 Nietzsche\u2019nin Zerd\u00fc\u015ft tiplemesi hakk\u0131nda da bir uyar\u0131 yapmakta fayda var. Nietzsche\u2019nin bu tipi Zerd\u00fc\u015ft diye adland\u0131rmas\u0131n\u0131n arkas\u0131nda ne Do\u011fu mistisizmine g\u00f6nderme yapmak ne de ona \u00fcstinsan nitelemesiyle metafizik bir i\u00e7erik atfetmek gibi bir niyet vard\u0131r. Nietzsche\u2019nin yeni insan\u0131na Zerd\u00fc\u015ft ad\u0131n\u0131 vermesinin sebebi do\u011fan\u0131n evrimsel hareketini a\u00e7\u0131klad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc \u201cebedi d\u00f6ng\u00fc\u201d teorisine vurgu yapmakt\u0131r. Bu teoriye g\u00f6re yeni insan, ya da \u00fcstinsan, sadece H\u0131ristiyan tipin olumsuzlamas\u0131 de\u011fil, ayn\u0131 zamanda iyi ile k\u00f6t\u00fcy\u00fc ilk defa bir metafizik evrene referansla tan\u0131mlayan ve H\u0131ristiyanl\u0131\u011fa giden s\u00fcreci ba\u015flatan Zerd\u00fc\u015ft dininin kurucusu Zerd\u00fc\u015ft peygamberin de olumsuzlamas\u0131 olacakt\u0131r.)<\/p>\n

Nietzsche\u2019nin H\u0131ristiyan\u2019\u0131n (insan\u0131n) kaderine ili\u015fkin bu felaket senaryosu insan\u0131n ve bilincinin k\u00f6kenine ili\u015fkin bir tak\u0131m \u00f6nermelere dayan\u0131r. Buna g\u00f6re, insan ba\u015flang\u0131\u00e7ta do\u011fan\u0131n bir par\u00e7as\u0131 ve hayvandan farks\u0131zd\u0131r. T\u0131pk\u0131 hayvanlar gibi arzular\u0131n\u0131 doyurmaya \u00e7al\u0131\u015fmakta ve arzular\u0131n\u0131 doyurdu\u011funda, bu ba\u015fka hayvan\u0131n arzular\u0131n\u0131 belirlemeyi gerektirdi\u011finden, \u00fcst\u00fcnl\u00fck hissi duymaktad\u0131r. Gene t\u0131pk\u0131 hayvanlar gibi arzular\u0131n\u0131 doyuramad\u0131\u011f\u0131nda fizyolojik olarak ac\u0131 \u00e7ekmekte ve bu ac\u0131 belirli bir e\u015fi\u011fi ge\u00e7erse de sald\u0131rganla\u015fmaktad\u0131r. \u0130nsan do\u011fadan ayr\u0131l\u0131p toplumsal hayata ge\u00e7ince do\u011fa yasas\u0131n\u0131 takip ederek kurar yeni toplumu (do\u011fa yasas\u0131n\u0131n en basit form\u00fclasyonu \u015fudur: zay\u0131f g\u00fc\u00e7l\u00fcye itaat etmezse cezaland\u0131r\u0131l\u0131r). Ancak insan toplumsal ya\u015fama ge\u00e7ince arzular\u0131n\u0131 art\u0131k hayvani do\u011fas\u0131n\u0131n gerektirdi\u011fi gibi y\u0131rt\u0131c\u0131 ve sald\u0131rgan bir bi\u00e7imde de\u011fil, toplumsal yasan\u0131n gerektirdi\u011fi gibi bir tak\u0131m toplumsal normlara g\u00f6re, bar\u0131\u015f\u00e7\u0131l denilecek bi\u00e7imde tatmin etmeyi \u00f6\u011frenmek zorunda kalm\u0131\u015ft\u0131r. \u0130nsan\u0131n bu d\u00f6n\u00fc\u015f\u00fcm\u00fc aniden ve sanc\u0131s\u0131z olmaz; binlerce y\u0131ll\u0131k toplumsal prati\u011fin sonunda, insan \u00f6nce bu y\u0131rt\u0131c\u0131 arzular\u0131n\u0131 bast\u0131rmay\u0131 \u00f6\u011frenmi\u015f, -aksi halde cezaland\u0131r\u0131l\u0131r,- sonra onlar\u0131 bilin\u00e7 d\u0131\u015f\u0131na itip yerine bir tak\u0131m toplumsal arzular ikame etmi\u015ftir. Bu d\u00f6n\u00fc\u015f\u00fcm yeni arzular\u0131n eskisinin yerini almas\u0131 de\u011fildir basit\u00e7e; y\u0131rt\u0131c\u0131 arzular\u0131 bast\u0131r\u0131lm\u0131\u015f olmaktan dolay\u0131 insanda psikolojik bir gerileme sebep olurlar ve ac\u0131 kayna\u011f\u0131na d\u00f6n\u00fc\u015f\u00fcrler ve asla bilinci tekrar ele ge\u00e7irip kendilerini doyurmak arzusundan vazge\u00e7mezler. Bu y\u00fczden toplumsal arzular\u0131n temel g\u00f6revi sadece kendilerini tatmin etmek de\u011fil, ayn\u0131 zamanda bu tatminle elde edilen zevk ve \u00fcst\u00fcnl\u00fck duygusu arac\u0131l\u0131\u011f\u0131yla (toplum do\u011fa yasas\u0131 \u00fczerine in\u015fa edildi\u011finden toplumsal arzular\u0131 doyuruldu\u011funda da \u00fcst\u00fcnl\u00fck hissi kazan\u0131r insan) hayvani arzular\u0131 ve onlar\u0131n bilinci ele ge\u00e7irme arzusunu bertaraf etmektir. Aksi takdirde, yani insan toplumsal arzular\u0131n\u0131 doyurup hayvani arzular\u0131n\u0131n bast\u0131r\u0131lmas\u0131ndan do\u011fan gerilimi bertaraf etmezse, bilin\u00e7d\u0131\u015f\u0131 y\u0131rt\u0131c\u0131 arzular\u0131n bilinci ele ge\u00e7irme tehlikesi, dolay\u0131s\u0131yla insan\u0131n sald\u0131rganla\u015fmas\u0131 ve tekrar \u2018hayvanla\u015fmas\u0131\u2019 tehlikesi ortaya \u00e7\u0131kar.
\n\u0130nsan\u0131n arzular\u0131n\u0131 doyuramad\u0131\u011f\u0131nda y\u0131rt\u0131c\u0131 bilin\u00e7d\u0131\u015f\u0131n\u0131n bilinci ele ge\u00e7irmek istemesi toplumsal d\u00fczenin \u00f6n\u00fcndeki en b\u00fcy\u00fck engeldir. \u00c7\u00fcnk\u00fc insan kendine toplumu kurarken do\u011fa yasas\u0131n\u0131 ve onun hiyerar\u015fik yap\u0131s\u0131n\u0131 \u00f6rnek alm\u0131\u015ft\u0131r ve bu da s\u0131n\u0131fl\u0131 topluma yol a\u00e7m\u0131\u015ft\u0131r; yani arzular\u0131n\u0131 doyurabilen y\u00f6netenler s\u0131n\u0131f\u0131 ile arzular\u0131n\u0131n doyurulmamas\u0131ndan ac\u0131 \u00e7eken y\u00f6netilenler s\u0131n\u0131f\u0131ndan olu\u015fan hiyerar\u015fik topluma. Siyasal iktidar\u0131 elinde tutan y\u00f6netenler arzular\u0131n\u0131n bast\u0131r\u0131lmas\u0131ndan ho\u015fnut olmayan kitleleri fiziksel zorla ve ideolojik ara\u00e7larla kontrol edebilmektedirler, ama insan bilincinin fizyolojik yap\u0131s\u0131ndan kaynaklanan b\u00fcy\u00fck tehlikeye, -yani arzular\u0131n\u0131 doyuramad\u0131\u011f\u0131nda y\u0131rt\u0131c\u0131 arzular\u0131n\u0131n insan\u0131 teslim alma tehlikesine-, kar\u015f\u0131 yapabilecek hi\u00e7 bir \u015feyleri yoktur. Nietzsche\u2019ye g\u00f6re insan bilinci insan\u0131n do\u011fu\u015ftan kazand\u0131\u011f\u0131, evrensel hakikate ula\u015fmas\u0131n\u0131 sa\u011flayan ve fizyolojisinden \u00f6zerk bir organ de\u011fildir; bilin\u00e7 insan fizyolojisinin bir par\u00e7as\u0131 olan psikolojik d\u00fcrt\u00fclerle g\u00fcd\u00fclenen ve g\u00fc\u00e7l\u00fc ile g\u00fc\u00e7s\u00fcz, zevk veren ile ac\u0131 vereni ay\u0131rt etmeye yarayan bir yorumlama ve k\u0131yaslama arac\u0131d\u0131r. Bu \u00f6zelli\u011fi dolay\u0131s\u0131ylad\u0131r ki, bilin\u00e7 insan\u0131n toplumsal ili\u015fkileri sayesinde kazand\u0131\u011f\u0131 bir \u015feydir asl\u0131nda; insan i\u00e7ine do\u011fdu\u011fu \u00e7evrenin, toplumun d\u00fcnyay\u0131 ve kendisini yorumlama bi\u00e7imlerini taklit ederek kazan\u0131r bilincini. Ama bilin\u00e7 en temelde bir tak\u0131m psikolojik duygulan\u0131mlarla g\u00fcd\u00fclendi\u011finden, insan bilincini kazan\u0131rken ayn\u0131 zamanda bu psikolojik duygulan\u0131mlar\u0131 da kazan\u0131r. Yani ku\u015faktan ku\u015fa\u011fa aktar\u0131lan sadece bir bak\u0131\u015f a\u00e7\u0131s\u0131 de\u011fildir bilincin evriminde, ayn\u0131 zamanda insan toplumu ku\u015faktan ku\u015fa\u011fa bilincini g\u00fcd\u00fcleyen duygulan\u0131mlar\u0131 da aktar\u0131r. Bilincin bu evrimsel hareketi dolay\u0131s\u0131yla toplumun iki s\u0131n\u0131f\u0131 sadece siyasal iki s\u0131n\u0131fa de\u011fil, ku\u015faktan ku\u015fa\u011fa \u00fcst\u00fcnl\u00fck ve zay\u0131fl\u0131k hislerini de aktaran iki farkl\u0131 psikolojik s\u0131n\u0131fa da kar\u015f\u0131l\u0131k gelirler. Her ku\u015fakla birlikte y\u00f6netenler s\u0131n\u0131f\u0131 \u00fcst\u00fcnl\u00fck hissini artt\u0131rmakta, buna kar\u015f\u0131l\u0131k y\u00f6netilenler psikolojik olarak zay\u0131flamakta ve fizyolojik ac\u0131lar\u0131 katlanmaktad\u0131r. Ama i\u015fte t\u0131pk\u0131 hayvanlar da oldu\u011fu gibi, insan\u0131n da katlanabilece\u011fi bir ac\u0131 e\u015fi\u011fi vard\u0131r ve toplumsal hiyerar\u015finin geli\u015fiminin sonucu olarak er ya da ge\u00e7 \u00e7ektikleri ac\u0131lara daha fazla dayanamay\u0131p y\u0131rt\u0131c\u0131 ve sald\u0131rgan bilin\u00e7d\u0131\u015f\u0131lar\u0131n\u0131n esiri olma tehlikesi ile kar\u015f\u0131 kar\u015f\u0131ya kalan bir y\u00f6netilenler ku\u015fa\u011f\u0131 \u00e7\u0131kar ortaya. Bu durumda tehlike alt\u0131nda olan sadece y\u00f6netenler de\u011fildir tabi, b\u00fct\u00fcn toplum ve insan t\u00fcr\u00fc tehlike alt\u0131ndad\u0131r \u015fimdi; Hobbes\u2019un \u2018herkesin herkese kar\u015f\u0131 sava\u015f\u0131\u2019 diye niteledi\u011fi t\u00fcrden nihilizan bir sava\u015f durumu toplumun varl\u0131\u011f\u0131n\u0131 tehdit etmektedir.<\/p>\n

Nietzsche\u2019ye g\u00f6re H\u0131ristiyanl\u0131k toplumun bu nihilizan sava\u015f tehlikesine verdi\u011fi cevapt\u0131r. \u00d6nce Antik \u00e7a\u011f\u0131n y\u00f6netenleri, antik Yunan ve Romal\u0131 efendiler toplumsal hiyerar\u015finin boyu uzad\u0131\u011f\u0131nda, yani y\u00f6netenin \u00fcst\u00fcnl\u00fck hissi ile y\u00f6netilenin zay\u0131fl\u0131k hissi ve ac\u0131s\u0131 toplumun kald\u0131rabilece\u011fi do\u011fal s\u0131n\u0131rlara ula\u015ft\u0131\u011f\u0131nda, – yani zay\u0131f g\u00fc\u00e7l\u00fc kendini zay\u0131fla k\u0131yaslad\u0131\u011f\u0131nda g\u00fc\u00e7l\u00fcn\u00fcn \u00fcst\u00fcnl\u00fck hissi duyamayaca\u011f\u0131 kadar zay\u0131flad\u0131\u011f\u0131nda- kendilerini y\u00f6netilenlerden ay\u0131r\u0131rlar. Bu ayr\u0131\u015fma ayn\u0131 zamanda H\u0131ristiyanl\u0131\u011f\u0131n do\u011fu\u015funa ve g\u00fc\u00e7lenmesine de sebep olacakt\u0131r, \u00e7\u00fcnk\u00fc ku\u015faklar boyu bast\u0131r\u0131lmalar\u0131n\u0131n etkisiyle n\u00fcfusun b\u00fcy\u00fck \u00e7o\u011funlu\u011funu olu\u015fturan k\u00f6leler fizyolojik olarak b\u00fcy\u00fck ac\u0131lar \u00e7ekmektedirler ve H\u0131ristiyanl\u0131k mitolojisinin bu ac\u0131n\u0131n insan\u0131n do\u011fu\u015ftan g\u00fcnahk\u00e2r, su\u00e7lu oldu\u011funun bir i\u015fareti oldu\u011fu yorumu k\u00f6lelere \u00e7ok cazip gelir. Der ki H\u0131ristiyan rahip k\u00f6leye: \u201csen \u00c2dem\u2019le Havva\u2019n\u0131n soyundan geliyorsun ve onlar\u0131n arzular\u0131na engel olamay\u0131p i\u015fledi\u011fi \u2018ilk g\u00fcnah\u2019\u0131n cezas\u0131n\u0131 \u00e7ekmeye geldin bu d\u00fcnyaya. Su\u00e7unla y\u00fczle\u015f, iyi bir H\u0131ristiyan ve insan ol, cezan\u0131n gerektirdi\u011fi gibi d\u00fcnyevi zevklerden ar\u0131n, \u00f6teki d\u00fcnyada m\u00fck\u00e2fatland\u0131r\u0131lacaks\u0131n; aksi halde arzular\u0131n\u0131n pe\u015finden ko\u015fan \u2018\u015feytani\u2019 efendilerin gibi cehennemde ac\u0131lar\u0131n en b\u00fcy\u00fc\u011f\u00fcn\u00fc ya\u015fars\u0131n\u201d. Bu d\u00fc\u015f\u00fcnceyi kabul etmek iki a\u00e7\u0131dan yararl\u0131d\u0131r k\u00f6leler i\u00e7in. Birincisi, fizyolojik olarak k\u0131smi bir rahatlama hisseder k\u00f6le bu d\u00fc\u015f\u00fcnceyle, \u00e7\u00fcnk\u00fc arzular\u0131n\u0131 kontrol eden, bast\u0131ran insan arzular\u0131n\u0131, dolay\u0131s\u0131yla doyurulmam\u0131\u015f olmalar\u0131ndan do\u011fan ac\u0131y\u0131 da, daha az hat\u0131rlar. \u0130kincisi s\u0131n\u0131fsal d\u00fc\u015fman\u0131 efendisinin cezaland\u0131r\u0131laca\u011f\u0131n\u0131 vaat eden bu d\u00fc\u015f\u00fcnce k\u00f6leyi psikolojik olarak da rahatlat\u0131r.<\/p>\n

Buraya kadar anlatt\u0131\u011f\u0131m\u0131z Nietzsche\u2019nin H\u0131ristiyanl\u0131\u011f\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131na ili\u015fkin \u00f6nermeleri dinin sosyolojik i\u015flevini a\u00e7\u0131klamaya \u00e7al\u0131\u015fan Marx ve dinin psikolojik i\u015flevini a\u00e7\u0131klamaya \u00e7al\u0131\u015fan Freud gibi d\u00fc\u015f\u00fcn\u00fclerde bulabilece\u011fimiz t\u00fcrden d\u00fc\u015f\u00fcnceler. Nietzsche ba\u015fka bir noktaya dikkat \u00e7ekiyor ve \u00f6nemli bir iddiada bulunuyor. Klasik filoloji, Antik Yunan filolojisi, e\u011fitimi alan, dolay\u0131s\u0131yla Antik Yunan toplumu ve metinleri \u00e7al\u0131\u015fm\u0131\u015f olan Nietzsche diyor ki, H\u0131ristiyanl\u0131kla birlikte k\u00f6leler ahlak alan\u0131nda devrim yap\u0131yorlar. K\u00f6lelerin devrim yapmas\u0131 ilk bak\u0131\u015fta, herkesin olmasa da, \u00e7o\u011funlu\u011fun ho\u015funa gidebilir, gitmelidir de; ama dikkatli bak\u0131ld\u0131\u011f\u0131nda k\u00f6lelerin hi\u00e7 de avantaj\u0131na g\u00f6r\u00fcnmeyen \u00e7eli\u015fik bir devrimle, ne antik Yunan soylu toplumunda ne de daha ilkel toplumlarda g\u00f6rmedi\u011fimiz, g\u00f6remeyece\u011fimiz bir \u015feyle kar\u015f\u0131 kar\u015f\u0131ya oldu\u011fumuzu s\u00f6yl\u00fcyor Nietzsche. H\u0131ristiyanl\u0131k zay\u0131f\u0131n sadece zay\u0131f olmad\u0131\u011f\u0131n\u0131 ayn\u0131 zamanda su\u00e7lu da oldu\u011funu s\u00f6yl\u00fcyor ve k\u00f6leleri de buna ikna ediyor. Evet, Antik Yunan soylular\u0131n\u0131n da bir ahlak\u0131 var, ama onlar\u0131n ahlak\u0131 sadece g\u00fc\u00e7l\u00fc-g\u00fc\u00e7s\u00fcz ayr\u0131m\u0131na denk d\u00fc\u015fen bir ahlak. Soylu ahlak\u0131 efendilerin iyi oldu\u011funu, soylu olmayanlar\u0131n, yani k\u00f6lelerin k\u00f6t\u00fc oldu\u011funu savunur; ama k\u00f6t\u00fc olmak su\u00e7lu olmay\u0131 zorunlu k\u0131lmaz. Soylu ahlak\u0131 soylular\u0131n \u00fcst\u00fcnl\u00fcklerini k\u00f6lelere onaylatman\u0131n bir yoludur o kadar. Benzer \u015fekilde daha ilkel toplumlarda da, t\u0131pk\u0131 do\u011fada da oldu\u011fu gibi g\u00fc\u00e7l\u00fc-zay\u0131f ayr\u0131m\u0131 su\u00e7suz-su\u00e7lu ayr\u0131m\u0131na i\u015faret etmez. G\u00fc\u00e7l\u00fc, g\u00fc\u00e7l\u00fc oldu\u011fu i\u00e7in arzular\u0131n\u0131 tatmin edip fizyolojik olarak kendini doyururken, g\u00fc\u00e7s\u00fcz zay\u0131fl\u0131\u011f\u0131yla y\u00fczle\u015fir, ac\u0131s\u0131n\u0131 \u00e7eker ama bu ac\u0131dan dolay\u0131 kendini su\u00e7lu hissetmez. \u015eimdi ise g\u00fc\u00e7s\u00fcz sadece g\u00fc\u00e7s\u00fcz de\u011fildir, \u00fcst\u00fcne bir de su\u00e7ludur ve H\u0131ristiyanl\u0131k ondan zaten doyuramad\u0131\u011f\u0131 i\u00e7in ac\u0131 \u00e7ekti\u011fi arzular\u0131n\u0131 daha da bast\u0131rmas\u0131n\u0131 ve ac\u0131s\u0131n\u0131 \u00e7o\u011faltmas\u0131n\u0131 istemektedir. Ne demek istemektedir yani k\u00f6leler H\u0131ristiyanl\u0131\u011f\u0131 benimseyerek, daha \u00e7ok ac\u0131 m\u0131? H\u0131ristiyanl\u0131\u011f\u0131n bulu\u015fu bu mudur yani, insan ac\u0131y\u0131 m\u0131 arzular olmu\u015ftur H\u0131ristiyanl\u0131kla?<\/p>\n

Evet, tam da bunu s\u00f6yler i\u015fte Nietzsche, hem de insan bilincine ili\u015fkin \u00e7ok yarat\u0131c\u0131 bir spek\u00fclasyonla. Der ki, insan\u0131n H\u0131ristiyanl\u0131kla ke\u015ffi yeni bir Tanr\u0131 de\u011fildir basit\u00e7e; insan\u0131n as\u0131l ke\u015ffi bilincin \u00fcst\u00fcnl\u00fck aray\u0131\u015f\u0131na bilincin bir \u00f6zelli\u011fini kullanarak buldu\u011fu yeni \u00e7\u00f6z\u00fcmd\u00fcr, insan\u0131n bilin\u00e7d\u0131\u015f\u0131 ac\u0131lar\u0131n\u0131 yenmek i\u00e7in toplumsal arzular\u0131n\u0131 fizyolojik olarak doyurmak zorunda olmad\u0131\u011f\u0131n\u0131n ke\u015ffidir. Madem insan arzular\u0131n\u0131 \u00fcst\u00fcnl\u00fck hissi duyarak, yani bir ba\u015fkas\u0131n\u0131 k\u00fc\u00e7\u00fcmseyerek doyurabilmektedir ve k\u00f6leler arzular\u0131n\u0131 doyurabilecek fiziksel ve sosyal olanaklar\u0131ndan yoksundur, o halde ac\u0131dan fel\u00e7 ge\u00e7iren bu k\u00f6leler \u00fcst\u00fcnl\u00fck hissini kendilerini, kendi arzular\u0131n\u0131 k\u00fc\u00e7\u00fcmseyerek, de\u011fersizle\u015ftirerek pek\u00e2l\u00e2 elde edebilir. \u0130\u015fte H\u0131ristiyanl\u0131\u011f\u0131n (ve elbette di\u011fer dinlerin de) insan\u0131n \u00e7ekti\u011fi ac\u0131y\u0131 ebedi su\u00e7lulu\u011funun bir i\u015fareti olarak yorumlamas\u0131 tam bu noktada i\u015fe yarar. \u0130nsan\u0131n kendi kendini, arzular\u0131n\u0131 k\u00fc\u00e7\u00fcmsemesi ve su\u00e7lamas\u0131 insana sahte de olsa \u00fcst\u00fcnl\u00fck hissi ve zevk kazand\u0131r\u0131r ve insan\u0131n y\u0131rt\u0131c\u0131 arzular\u0131n\u0131n bilinci ele ge\u00e7irmesini engeller. \u0130nsan ac\u0131s\u0131ndan zevk almay\u0131 ke\u015ffeden do\u011faya \u00e7eli\u015fik tuhaf bir yarat\u0131\u011fa d\u00f6nmektedir. Yukar\u0131da vurgulad\u0131\u011f\u0131m\u0131z gibi, bununla birlikte olmamas\u0131 gereken bir \u015fey olur, zay\u0131f k\u00f6lenin kendisini su\u00e7layan bilinci \u00fcst\u00fcnl\u00fck hissi ile bulu\u015fur. K\u00f6le \u015fimdi zay\u0131fl\u0131\u011f\u0131ndan kaynaklanan ac\u0131s\u0131ndan kibirlenecek, zay\u0131fl\u0131\u011f\u0131na ra\u011fmen kibirle d\u00fcnyaya bakabilecektir. K\u00f6le art\u0131k \u00e7aresiz bir bi\u00e7imde ac\u0131 \u00e7eken bir yarat\u0131k de\u011fil, kendi ac\u0131s\u0131ndan kibirlenmeyi \u00f6\u011frenmi\u015f \u00e7eli\u015fik bir yarat\u0131kt\u0131r. \u00c7eli\u015fiktir, \u00e7\u00fcnk\u00fc kendisini su\u00e7lay\u0131p arzular\u0131n\u0131 bast\u0131rd\u0131k\u00e7a ac\u0131s\u0131 artacak, ac\u0131s\u0131 artt\u0131k\u00e7a bu ac\u0131dan ald\u0131\u011f\u0131 kibir de g\u00fc\u00e7lenecektir. Kibrin dinlerce yasak oldu\u011fu d\u00fc\u015f\u00fcn\u00fcl\u00fcrse bu iki duygu aras\u0131ndaki ili\u015fki tam bir paradoksa d\u00f6necektir. Kibri artt\u0131k\u00e7a k\u00f6le bu kibri bast\u0131rmak i\u00e7in su\u00e7luluk hissini artt\u0131racak, su\u00e7luluk hissi artt\u0131k\u00e7a ac\u0131s\u0131 ve ac\u0131s\u0131ndan alaca\u011f\u0131 zevk artacak ve kibri g\u00fc\u00e7lenecektir. \u0130nsan kendi kendine i\u015fkence eden ve bu i\u015fkenceden zevk alan \u2018hasta\u2019 bir yarat\u0131\u011fa d\u00f6nmektedir. (Trier\u2019in karn\u0131n\u0131 yarm\u0131\u015f ba\u011f\u0131rsaklar\u0131n\u0131 de\u015fen tilkisine ne \u00e7ok benziyor de\u011fil mi?)<\/p>\n

Nietzsche H\u0131ristiyanl\u0131\u011f\u0131n ve dinlerin ortaya \u00e7\u0131k\u0131\u015f\u0131na ili\u015fkin \u00e7ok \u00e7arp\u0131c\u0131 bir bak\u0131\u015f a\u00e7\u0131s\u0131 geli\u015ftirmi\u015ftir ve bu bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 sonuna kadar g\u00f6t\u00fcrmekte kararl\u0131d\u0131r. \u0130ddias\u0131 odur ki, k\u00f6leler bu su\u00e7luluk bilincini s\u0131n\u0131fsal olarak ve birden kazanmam\u0131\u015ft\u0131r, bu su\u00e7luluk bilincini ilk kazanan ve k\u00f6lelere ta\u015f\u0131yan spesifik bir sosyal pozisyona sahip rahipler s\u0131n\u0131f\u0131d\u0131r. Nietzsche\u2019nin k\u00f6klerini ilkel toplumlar\u0131n b\u00fcy\u00fcc\u00fc, hokkabaz, lokman hekim, k\u0131sacas\u0131 do\u011fa\u00fcst\u00fc g\u00fc\u00e7leri oldu\u011fu d\u00fc\u015f\u00fcn\u00fclen insan tipinde buldu\u011fu rahipler s\u0131n\u0131f\u0131 toplumsal hiyerar\u015fide y\u00f6netenler s\u0131n\u0131f\u0131n\u0131n en zay\u0131f\u0131n\u0131 temsil ederler, yani efendilerle k\u00f6leleri ay\u0131ran e\u015fi\u011fi. Bu ruhban s\u0131n\u0131f\u0131n\u0131n temel i\u015flevi s\u0131n\u0131fsal hiyerar\u015fiden memnun olmayan k\u00f6lelerin derdine deva olmak, ac\u0131lar\u0131n\u0131 sa\u011faltmak, aralar\u0131nda olu\u015fabilecek husumetleri ve g\u00fc\u00e7l\u00fclere kar\u015f\u0131 olu\u015fabilecek kini engellemek; k\u0131sacas\u0131 toplumun da\u011f\u0131lmas\u0131na izin vermeden g\u00fc\u00e7l\u00fc ile g\u00fc\u00e7s\u00fcz\u00fc birbirinden ayr\u0131 tutmakt\u0131r. Efendiler s\u0131n\u0131f\u0131n\u0131n bir mensubu olarak bu rahipler s\u0131n\u0131f\u0131 \u00fcst\u00fcnl\u00fck hissi ta\u015f\u0131rlar ta\u015f\u0131mas\u0131na da, efendiler s\u0131n\u0131f\u0131n\u0131n en zay\u0131f\u0131 olmalar\u0131 dolay\u0131s\u0131yla her an k\u00f6lele\u015fme tehlikesiyle y\u00fczy\u00fczedirler. S\u00fcrekli hissedilen bu zay\u0131fl\u0131k hissine ruhban s\u00fcrekli \u00fcst\u00fcnl\u00fck aray\u0131\u015f\u0131yla cevap verir ve d\u00fcnyaya s\u00fcrekli \u00fcst\u00fcnl\u00fck hissi bulmak i\u00e7in bakan bir bilin\u00e7 kazan\u0131r \u2013 ki bu onun s\u0131n\u0131fsal pozisyonunu kazanmas\u0131n\u0131 ve s\u00fcrd\u00fcrmesini de sa\u011flayan bilin\u00e7tir, yani rahibin bilincinin ku\u015faktan ku\u015fa\u011fa aktar\u0131lmas\u0131n\u0131 da. S\u00fcrekli \u00fcst\u00fcnl\u00fck hissi arayan bilin\u00e7 \u00e7evresinde s\u00fcrekli hata, yanl\u0131\u015f, \u00e7irkin olan\u0131 arayacak; bu da onu zeki ve yarat\u0131c\u0131 k\u0131lacakt\u0131r. \u00dcst\u00fcnl\u00fck hissi ile zay\u0131fl\u0131k hissinin bu birlikteli\u011fi zaman i\u00e7inde rahibin zay\u0131fl\u0131k hissine ve ac\u0131ya kar\u015f\u0131 dayan\u0131kl\u0131l\u0131k kazanmas\u0131n\u0131 sa\u011flar ve en sonunda zay\u0131fl\u0131k hissini kendi silah\u0131na \u00e7evirece\u011fi su\u00e7luluk bilincini kazan\u0131r. Malum insan\u0131n ac\u0131s\u0131ndan zevk alabilmesi i\u00e7in \u00f6nce ac\u0131ya kar\u015f\u0131 dayan\u0131kl\u0131l\u0131k kazanmas\u0131 gerekir; d\u00fc\u015f\u00fcn\u00fclebilece\u011fi gibi toplumsal hiyerar\u015finin en zay\u0131f\u0131 de\u011fildir yani ac\u0131ya dayan\u0131kl\u0131 olan, orta s\u0131n\u0131ft\u0131r. Zay\u0131f o kadar ac\u0131 \u00e7eker ki, ona ac\u0131 verecek her \u015feyden ka\u00e7ar; rahipse s\u0131n\u0131fsal pozisyonu gere\u011fi ac\u0131dan ka\u00e7amaz, ac\u0131 onun kaderidir. \u0130\u015fte bu kaderden kibir kazanmay\u0131 ke\u015ffeder sonunda rahip, kendini su\u00e7layarak ac\u0131s\u0131ndan zevk almay\u0131.<\/p>\n

Ama hesap etmedi\u011fi bir \u015fey vard\u0131r rahibin, insan\u0131n dayanabilece\u011fi bir ac\u0131 e\u015fi\u011fi oldu\u011fu ger\u00e7e\u011fi. Toplumun (Roma ve Antik Yunan) efendilerinin kendilerini zay\u0131flardan ay\u0131rmas\u0131yla y\u00fczle\u015fir bu ger\u00e7ekle, yani efendili\u011fini ve kibrini kaybetme tehlikesiyle kar\u015f\u0131la\u015ft\u0131\u011f\u0131nda. Bu durumda bilin\u00e7 daha fazla \u00e7ekti\u011fi ac\u0131y\u0131 su\u00e7lulu\u011funun i\u015fareti olarak yorumlayamaz, su\u00e7lama kendinden d\u0131\u015far\u0131ya y\u00f6nelir. \u00d6yle ya, ac\u0131 \u00e7ekmesinin su\u00e7lusu kendisi de\u011filse ba\u015fka biri su\u00e7lu olmal\u0131d\u0131r. Kibrini kaybetmek istemeyen bilin\u00e7 \u015fimdi bu ac\u0131y\u0131 haks\u0131zl\u0131\u011fa u\u011fram\u0131\u015fl\u0131l\u0131\u011f\u0131n\u0131n bir i\u015fareti olarak yorumlayacak ve kendisine bu haks\u0131zl\u0131\u011f\u0131 yapan birini, yani su\u00e7layabilece\u011fi ve cezaland\u0131rabilece\u011fi, dolay\u0131s\u0131yla \u00fcst\u00fcnl\u00fck hissini geri kazanabilece\u011fi birini arayacakt\u0131r. Su\u00e7luluk bilinci yerini su\u00e7layan ve cezaland\u0131rma arzusuyla yan\u0131p tutu\u015fan h\u0131n\u00e7 bilincine b\u0131rakacakt\u0131r. \u0130\u015fte H\u0131ristiyanl\u0131k bu ac\u0131dan do\u011fan kibirle zehirlenmi\u015f rahibin h\u0131n\u00e7 bilincinin bir sonucudur. Rahipler s\u0131n\u0131fsal d\u00fc\u015fmanlar\u0131na d\u00f6n\u00fc\u015fen efendileri cezaland\u0131rabilecek fiziksel olanaklardan yoksundurlar ve bu onlar\u0131 efendilerini hayali olarak cezaland\u0131rabilecekleri ve r\u00f6van\u015f duygular\u0131n\u0131 tatmin ederek \u00fcst\u00fcnl\u00fck hislerini geri kazanacaklar\u0131 bir \u2018hakikat\u2019 yaratmaya zorlar. Sonunda efendilerini cezaland\u0131rmay\u0131 vaat eden kendi tanr\u0131lar\u0131n\u0131 yarat\u0131rlar (bu tanr\u0131 Yunanl\u0131 soylular\u0131n do\u011fadan t\u00fcretilmi\u015f ve kindar olmayan tanr\u0131lar\u0131n\u0131n tam tersidir), hem de d\u00fcnyan\u0131n g\u00f6rd\u00fc\u011f\u00fc en kibirli ve su\u00e7lay\u0131c\u0131 tanr\u0131s\u0131n\u0131, insan\u0131 su\u00e7lamak i\u00e7in kendi o\u011flunu feda eden tanr\u0131y\u0131.<\/p>\n

Rahiplerin fizyolojilerindeki evrimin bir sonucu olarak ba\u015flayan k\u00f6lelerin ahlaki devrimi rahiplerin su\u00e7luluk bilincini k\u00f6lelere ta\u015f\u0131mas\u0131yla b\u00fcy\u00fcr. K\u00f6leler H\u0131ristiyanl\u0131k \u00f6\u011fretisini sevinerek benimseyeceklerdir, \u00e7\u00fcnk\u00fc H\u0131ristiyanl\u0131k k\u00f6lelere sadece ac\u0131lar\u0131ndan zevk almay\u0131 \u00f6\u011fretmekle ve efendilerinin cezaland\u0131r\u0131laca\u011f\u0131n\u0131 vaat etmekle kalmaz, onlara ac\u0131lar\u0131n\u0131 katlan\u0131l\u0131r k\u0131lan kutsal bir gerek\u00e7e de verir. H\u0131ristiyanl\u0131\u011f\u0131n siyasal iktidarla bulu\u015fmas\u0131 \u00fc\u00e7 y\u00fczy\u0131l\u0131 bulacakt\u0131r ama bu s\u00fcrede rahipler iktidar\u0131n\u0131 kurumsalla\u015ft\u0131racakt\u0131r. Bu kurumsalla\u015fma g\u00f6r\u00fcnd\u00fc\u011f\u00fcnden daha ciddi ve derin bir kurumsalla\u015fmad\u0131r, \u00e7\u00fcnk\u00fc ilkel H\u0131ristiyan toplumla birlikte toplumun temel dinami\u011fi olan efendi-k\u00f6le ili\u015fkisi radikal bir d\u00f6n\u00fc\u015f\u00fcme u\u011fram\u0131\u015ft\u0131r. Do\u011fada ve ilkel toplumda fiziksel olarak g\u00fc\u00e7l\u00fc-g\u00fc\u00e7s\u00fcz ili\u015fkisine i\u015faret eden efendi-k\u00f6le ili\u015fkisi \u015fimdi rahip-k\u00f6le ili\u015fkisine d\u00f6n\u00fc\u015fecek ve s\u00f6zle\u015fmenin dayana\u011f\u0131 fiziksel g\u00fc\u00e7 de\u011fil, bir hakikat olacakt\u0131r. Toplumun lideri art\u0131k fiziksel olarak en g\u00fc\u00e7l\u00fc olan de\u011fil, ac\u0131ya en dayan\u0131kl\u0131 olan ve bu \u00f6zelli\u011fiyle hakikati deneyimleyen rahiptir. \u0130nsan fizyolojisindeki bir de\u011fi\u015fim siyasal \u00f6rg\u00fctlenmede bir devrime yol a\u00e7m\u0131\u015ft\u0131r: toplumsal hiyerar\u015fide orta s\u0131n\u0131f\u0131 temsil eden bilin\u00e7 toplumun yeni lideridir art\u0131k.<\/p>\n

Evet, bu yeni liderler kendi \u00fcst\u00fcnl\u00fck duygular\u0131n\u0131 tatmin etmek i\u00e7in fark\u0131nda olmadan k\u00f6leleri kullanm\u0131\u015flar ve onlar\u0131n duygular\u0131n\u0131 s\u00f6m\u00fcrm\u00fc\u015flerdir; ama bu onlar\u0131 k\u00f6t\u00fc k\u0131lmaz iyinin ve k\u00f6t\u00fcn\u00fcn \u00f6tesinde bakan Nietzsche i\u00e7in. Hatta ilkel toplumun ahlak\u0131na bakarak s\u00f6ylersek \u2013ilkel toplumun en ahlakl\u0131 tipi topluma en \u00e7ok katk\u0131y\u0131 yapand\u0131r-, bu onlar\u0131 toplumun en ahlakl\u0131 tipi yapar, \u00e7\u00fcnk\u00fc k\u00f6lelere su\u00e7luluk bilinci ta\u015f\u0131yarak onlara ac\u0131lar\u0131ndan zevk almay\u0131 \u00f6\u011fretmi\u015fler ve bu yolla bast\u0131rd\u0131klar\u0131 y\u0131rt\u0131c\u0131 arzular\u0131n\u0131n k\u00f6lelerin bilincini ele ge\u00e7irmesini ve toplum i\u00e7inde belirmesi olas\u0131 i\u00e7 sava\u015f\u0131n \u00f6n\u00fcne ge\u00e7mi\u015flerdir. Ama bu k\u00f6t\u00fc yapmasa da tehlikeli yapar i\u015fte rahibi. Tehlikeli yapar, \u00e7\u00fcnk\u00fc bu yeni efendiler, insan\u0131n ac\u0131ya katlanma e\u015fi\u011fi oldu\u011funu ve t\u0131pk\u0131 kendilerinde oldu\u011fu gibi su\u00e7luluk bilincinin k\u00f6lelerde de bir zaman sonra h\u0131n\u00e7 bilincine d\u00f6n\u00fc\u015febilece\u011fini g\u00f6rememektedirler. \u00d6yle de olur, ku\u015faktan ku\u015fa\u011fa aktar\u0131lan y\u00f6netilenlerin bast\u0131r\u0131lm\u0131\u015fl\u0131klar\u0131 kitleleri sonunda h\u0131n\u00e7 bilinciyle bulu\u015fturur. Y\u00f6netilenlerde h\u0131n\u00e7 duygusu, cezaland\u0131rmak isteyen haks\u0131zl\u0131\u011fa u\u011fram\u0131\u015fl\u0131k duygusu, belirdi\u011finde yapabilecekleri iki \u015fey vard\u0131r. Ya kendilerine haks\u0131zl\u0131k yapt\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fckleri rakiplerini su\u00e7layacak ve onunla \u00e7\u0131plak bir g\u00fc\u00e7 ili\u015fkisine gireceklerdir, ya da H\u0131ristiyanl\u0131\u011fa onun takti\u011fiyle, pasifist bir bi\u00e7imde, yeni bir k\u00f6ken referans\u0131yla ve su\u00e7suzluklar\u0131n\u0131 ve haks\u0131zl\u0131\u011fa u\u011frad\u0131klar\u0131n\u0131 ispatlayan bir hakikatle cevap vereceklerdir. Birinci yol genellikle \u00e7al\u0131\u015fmaz, siyasal iktidar siyasal kalk\u0131\u015fmalar\u0131 a\u011f\u0131r \u015fekilde cezaland\u0131r\u0131r. \u0130kincisine kar\u015f\u0131 ise yapabilece\u011fi hi\u00e7bir \u015fey yoktur, \u00e7\u00fcnk\u00fc o kendi silah\u0131d\u0131r. Uzun ve karanl\u0131k Orta\u00e7a\u011f\u2019\u0131n ard\u0131ndan hiyerar\u015fik boyu yeniden uzayan toplum kiliseye yeni rahiplerini \u00fcreterek cevap verir. Kilisenin i\u00e7inden yeti\u015fen bilim insanlar\u0131 ve sanat\u00e7\u0131lar yeni bir k\u00f6ken referans\u0131yla- Antik Yunan ve Roma- skol\u00e2stik d\u00fc\u015f\u00fcncenin kal\u0131plar\u0131n\u0131 yerle bir ederler. R\u00f6nesans\u2019\u0131 Ayd\u0131nlanma \u00c7a\u011f\u0131 izler; insanl\u0131\u011f\u0131n yeni rahipleri, bilim insanlar\u0131, sanat\u00e7\u0131lar ve filozoflar har\u0131l har\u0131l insan\u0131n, bilgisinin, ac\u0131s\u0131n\u0131n k\u00f6kenini spek\u00fcle etmektedir. \u0130nsan\u0131n hayvanl\u0131\u011f\u0131ndan devrald\u0131\u011f\u0131 g\u00fc\u00e7 istenci yerini bir hakikat istencine b\u0131rakmaktad\u0131r. Bu spek\u00fclasyonlara dayanarak toplumsal hayat daha fazla H\u0131ristiyanl\u0131\u011f\u0131n \u00f6nermelerine g\u00f6re de\u011fil \u2018bilimsel\u2019 normlara g\u00f6re d\u00fczenlenmekte ve ge\u00e7mi\u015fe k\u0131yasla insan arzular\u0131n\u0131 doyurma \u00f6zg\u00fcrl\u00fcklerine sahip olmaktad\u0131r, ama toplumun s\u0131n\u0131fsal yap\u0131s\u0131 da bir yandan arzular\u0131n\u0131 doyuramayan geni\u015f kitlelerin bilin\u00e7d\u0131\u015f\u0131 arzular\u0131n\u0131n bast\u0131r\u0131lm\u0131\u015fl\u0131klar\u0131n\u0131 diri tutmakta ve kitlelerin h\u0131n\u00e7 bilincini an be an g\u00fc\u00e7lendirmektedir. Bu h\u0131n\u00e7 bilinci insan\u0131n k\u00f6kenine dair yap\u0131lan spek\u00fclasyonlar kitlelerle bulu\u015ftu\u011funda bu spek\u00fclasyonlara tutucu bir i\u00e7erik vermekte, kitleler h\u0131n\u00e7 bilin\u00e7lerinin etkisiyle bu sunulan yeni hakikatleri kendilerine d\u00fc\u015fmanlar yaratarak ve onlar\u0131 cezaland\u0131rarak \u00fcst\u00fcnl\u00fck hissine d\u00f6n\u00fc\u015ft\u00fcrmek i\u00e7in kullanmaktad\u0131r (bak\u0131n\u0131z milliyet\u00e7ilik ve s\u0131n\u0131f sava\u015f\u0131 ideolojileri). Bu tutucula\u015fman\u0131n ka\u00e7\u0131n\u0131lmaz sonucu toplumlar\u0131n d\u00fc\u015fman kamplara b\u00f6l\u00fcnmesi ve insan\u0131n ac\u0131s\u0131na ve k\u00f6kenine ili\u015fkin buldu\u011fu her a\u00e7\u0131klaman\u0131n bir \u00f6nceki a\u00e7\u0131klamay\u0131 de\u011fersizle\u015ftirmesidir. Nietzsche\u2019nin b\u00fct\u00fcn de\u011ferlerin de\u011fersizle\u015fmesi-nihilizm dedi\u011fi bu s\u00fcre\u00e7 ka\u00e7\u0131n\u0131lmaz olarak insan\u0131n ac\u0131s\u0131n\u0131n arkas\u0131nda asl\u0131nda hi\u00e7bir kutsal gerek\u00e7e olmad\u0131\u011f\u0131n\u0131 ke\u015ffine kadar s\u00fcrecek, insan asl\u0131nda \u2018hasta,\u2019 ac\u0131 \u00e7eken bir hayvan k\u00f6keninden geldi\u011fi ger\u00e7e\u011fiyle y\u00fczle\u015fecektir. Ama bu y\u00fczle\u015fmeye elbette gitgide g\u00fc\u00e7lenen insan\u0131n h\u0131n\u00e7 bilincinin etkisiyle \u015fiddetlenen bir toplumsal sava\u015f hali e\u015flik edecektir. Dinlerin K\u0131yamet diye niteledi\u011fi bu toplumsal sava\u015f ko\u015fullar\u0131ndan da i\u015fte Nietzsche\u2019nin yeni insan\u0131, h\u0131n\u00e7 bilincinin ele\u015ftirisini yapan yeni ahlaki tipi Antichrist, yani Zerd\u00fc\u015ft ortaya \u00e7\u0131kacakt\u0131r.<\/p>\n

Ya\u015farken g\u00f6rmezden gelinmi\u015f (buna kendinin de katk\u0131s\u0131 vard\u0131r), 20. yy\u2019da ad\u0131 \u00f6nce hastal\u0131kl\u0131 fa\u015fist d\u00fc\u015f\u00fcnce ile an\u0131lm\u0131\u015f, sonra evrensel hakikat iddialar\u0131n\u0131 reddediyor ve Ayd\u0131nlanma\u2019n\u0131n kazan\u0131mlar\u0131n\u0131 erozyona u\u011frat\u0131yor diye ele\u015ftirilen postmodernist d\u00fc\u015f\u00fcncenin babas\u0131 ilan edilmi\u015f Nietzsche, e\u011fer yukar\u0131daki okumay\u0131 referans al\u0131rsak, asl\u0131nda modernist Ayd\u0131nlanma d\u00fc\u015f\u00fcncesinin son \u2018rahip\u2019lerindendir. (Nietzsche\u2019nin insan\u0131 \u00fcst\u00fcnl\u00fck hissi arayan bir hayvan diye nitelemesi onun yanl\u0131\u015f yorumlanan \u2018g\u00fc\u00e7 istenci\u2019 nosyonu ile ili\u015fkilendirilip rahats\u0131z edici bulunabilir. G\u00fc\u00e7 istenci Nietzsche\u2019nin \u00f6vg\u00fcs\u00fcn\u00fc yapt\u0131\u011f\u0131 bir nosyon de\u011fildir, bir olgudur, insan\u0131n hastal\u0131\u011f\u0131n\u0131 yenmek i\u00e7in kazand\u0131\u011f\u0131 bir olgu, yani bir hastal\u0131\u011f\u0131n ifadesi. Dahas\u0131 yukar\u0131da anlatmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m gibi Nietzsche insan\u0131n bu g\u00fc\u00e7 istencini bir g\u00fcn hakikat istenci ile de\u011fi\u015ftirece\u011fi d\u00fc\u015f\u00fcncesindedir ve Zerd\u00fc\u015ft\u2019de bu g\u00fc\u00e7 istencini hakikat istenci ile de\u011fi\u015ftirmeyi ba\u015farm\u0131\u015f yeni insan tipi olacakt\u0131r.) Nietzsche t\u0131pk\u0131 i\u00e7inden \u00e7\u0131kt\u0131\u011f\u0131 rahipler s\u0131n\u0131f\u0131 gibi k\u00f6t\u00fcmserdir, -ama bir tanr\u0131 yaratacak kadar umutsuz de\u011fil- ve son kertede onlar gibi bir spek\u00fclat\u00f6rd\u00fcr; ama \u00e7ok yarat\u0131c\u0131 ve ele\u015ftirel bir spek\u00fclat\u00f6r. Ku\u015fkusuz yukar\u0131da ana hatlar\u0131n\u0131 \u00e7izmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m Nietzsche\u2019nin insanl\u0131k tarihi yorumu \u00e7ok daha detayl\u0131, dikkatli ve derinlikli analizleri hak ediyor; ama gelin biz ba\u015ftan beri amac\u0131m\u0131z olan \u015feyi yapal\u0131m ve Trier\u2019in trajedisini Nietzsche\u2019nin insanl\u0131k trajedisi e\u015fli\u011finde okumaya \u00e7al\u0131\u015fal\u0131m.<\/p>\n

*<\/strong> Bu b\u00f6l\u00fcmde sunulan Nietzsche yorumu ilk defa Yasin Y\u0131ld\u0131r\u0131m’\u0131n Essex \u00dcniversitesi, Felsefe B\u00f6l\u00fcm\u00fc i\u00e7in yaz\u0131lm\u0131\u015f \u2018Nietzsche\u2019nin \u00c7ileke\u015f Rahibinin Soyk\u00fct\u00fc\u011f\u00fc\u2019 (2008) ba\u015fl\u0131kl\u0131 y\u00fcksek lisans tezinde savunulmu\u015ftur.<\/p>\n","protected":false},"excerpt":{"rendered":"

Nietzsche\u2019nin Antichrist\u2019i* Nietzsche\u2019nin H\u0131ristiyanl\u0131k analizi daha b\u00fcy\u00fck analizinin, felsefi antropolojisinin a\u011f\u0131rl\u0131k merkezidir. Bu felsefi antropolojinin temel hedefi, do\u011falc\u0131 yakla\u015f\u0131m\u0131n temel prensiplerine ba\u011fl\u0131 kalarak, yani insan\u0131n en temelde do\u011fan\u0131n bir par\u00e7as\u0131 oldu\u011funu unutmadan, insan\u0131n bug\u00fcne nereden ve nas\u0131l geldi\u011fi ve bug\u00fcnden nereye ve nas\u0131l gidece\u011fi sorusunu cevaplamakt\u0131r. Ya\u015fad\u0131\u011f\u0131 d\u00f6nemde \u00e7ok pop\u00fcler olan evrim teorilerinden \u00e7ok etkilenmi\u015fe […]<\/p>\n","protected":false},"author":2168,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"class_list":["post-287","post","type-post","status-publish","format-standard","hentry","category-turkce-makaleler"],"_links":{"self":[{"href":"https:\/\/yasamaevet.noblogs.org\/index.php?rest_route=\/wp\/v2\/posts\/287","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/yasamaevet.noblogs.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/yasamaevet.noblogs.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/yasamaevet.noblogs.org\/index.php?rest_route=\/wp\/v2\/users\/2168"}],"replies":[{"embeddable":true,"href":"https:\/\/yasamaevet.noblogs.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=287"}],"version-history":[{"count":3,"href":"https:\/\/yasamaevet.noblogs.org\/index.php?rest_route=\/wp\/v2\/posts\/287\/revisions"}],"predecessor-version":[{"id":290,"href":"https:\/\/yasamaevet.noblogs.org\/index.php?rest_route=\/wp\/v2\/posts\/287\/revisions\/290"}],"wp:attachment":[{"href":"https:\/\/yasamaevet.noblogs.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=287"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/yasamaevet.noblogs.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=287"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/yasamaevet.noblogs.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=287"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}