{"id":7,"date":"2010-10-10T19:55:52","date_gmt":"2010-10-10T17:55:52","guid":{"rendered":"http:\/\/yasamaevet.noblogs.org\/?p=7"},"modified":"2012-05-26T16:33:16","modified_gmt":"2012-05-26T14:33:16","slug":"nietzsche-bir-anarsistti","status":"publish","type":"post","link":"https:\/\/yasamaevet.noblogs.org\/?p=7","title":{"rendered":"Nietzsche Bir Anar\u015fistti!"},"content":{"rendered":"

\"\"<\/a><\/strong><\/p>\n

1913 ile 1917 aras\u0131nda, Emma Goldman Birle\u015fik Devletlerin ba\u015f\u0131ndan sonuna Nietzsche ve onun teorilerinin \u00e7a\u011fda\u015f anar\u015fist meseleler bak\u0131m\u0131ndan \u00f6nemini konu alan kamuya a\u00e7\u0131k bir dizi ders verdi. Bu d\u00f6nem boyunca hepsinde, Los Angeles\u2019tan New York\u2019a, en az\u0131ndan yirmi \u00fc\u00e7 kez, Nietzsche\u2019nin d\u00fc\u015f\u00fcncesiyle ateizm, devlet-kar\u015f\u0131tl\u0131\u011f\u0131 ve (Birinci D\u00fcnya Sava\u015f\u0131 ba\u011flam\u0131 g\u00f6z \u00f6n\u00fcnde tutulursa) milliyet\u00e7ilik\/militarizm-kar\u015f\u0131tl\u0131\u011f\u0131 temalar\u0131n\u0131n ili\u015fkisi \u00fczerine g\u00f6r\u00fcnd\u00fc.<\/p>\n

<\/p>\n

O halde Goldman\u2019\u0131n Nietzsche de\u011ferlendirmesi yaln\u0131zca kamusal bir kay\u0131t sorunu gibi g\u00f6r\u00fclebilir ve Nietzsche\u2019nin anar\u015fizmle ili\u015fkisi hakk\u0131ndaki iddialar\u0131n\u0131n kesin niteli\u011fini tespit etmek i\u00e7in yaln\u0131zca bu derslerin metinlerine dan\u0131\u015f\u0131lmas\u0131 gerekir; ne yaz\u0131k ki mesele bu de\u011fildir. Goldman\u2019n\u0131n yay\u0131nlad\u0131\u011f\u0131 anar\u015fist bir gazete olan Mother Earth\u2019\u00fcn[1] (Toprak Ana) yaz\u0131hanesine yap\u0131lan polis bask\u0131nlar\u0131 y\u00fcz\u00fcnden, fitne \u00e7\u0131karaca\u011f\u0131 ya da Amerika\u2019n\u0131n sava\u015f \u00e7abas\u0131n\u0131n alt\u0131n\u0131 oyaca\u011f\u0131 farz edilen her t\u00fcrl\u00fc materyale el konulmu\u015ftur. Anla\u015f\u0131lan, Goldman derslerinin kopyalar\u0131n\u0131 kendisi de ara\u015ft\u0131rm\u0131\u015f, fakat ba\u015far\u0131s\u0131zl\u0131kla sonu\u00e7lanm\u0131\u015ft\u0131r.[2] B\u00f6ylece, Nietzsche konu\u015fmalar\u0131n\u0131n as\u0131l metinleri gelecek ku\u015faklara ula\u015famam\u0131\u015ft\u0131r.<\/p>\n

Buna ra\u011fmen, varolan di\u011fer kaynaklar Goldman a\u00e7\u0131s\u0131ndan, Nietzsche\u2019nin modern bir anar\u015fist praksis olu\u015fturmak bak\u0131m\u0131ndan temel \u00f6nemde oldu\u011fu d\u00fc\u015f\u00fcncesini ve bunun yan\u0131nda kendi yolunu olu\u015ftururken kendisinin de do\u011frulad\u0131\u011f\u0131 gibi Nietzshe\u2019ye olan borcunu ortaya \u00e7\u0131karmam\u0131z\u0131 m\u00fcmk\u00fcn k\u0131lar. Goldman\u2019\u0131n denemelerinde ba\u015ftanba\u015fa ona k\u0131sa g\u00f6ndermeler vard\u0131r. Fakat derslerden y\u0131llar sonra, 1930\u2019da yay\u0131nlanm\u0131\u015f olan otobiyografisi\u00a0Hayat\u0131m\u0131 Ya\u015farken<\/strong>, Nietzsche\u2019nin onun \u00fczerindeki olu\u015fturucu etkisinin, yaln\u0131zca entelekt\u00fcel de\u011fil ki\u015fisel ya\u015fam\u0131nda da a\u00e7\u0131k\u00e7a g\u00f6r\u00fclen bir te\u015fvik sa\u011flad\u0131\u011f\u0131n\u0131 belirginle\u015ftirir. Ayn\u0131 zamanda o d\u00f6nemden hayatta kalan, onun birka\u00e7 Nietzsche dersine ili\u015fkin \u00d6zg\u00fcr Toplum ve Toprak Ana gibi gazetelerin sa\u011flad\u0131\u011f\u0131 hayatta kalm\u0131\u015f \u00e7e\u015fitli anlat\u0131mlar da var. D\u00fc\u015f k\u0131r\u0131kl\u0131\u011f\u0131na yol a\u00e7an \u00fcst\u00fcnk\u00f6r\u00fcl\u00fcklerine ra\u011fmen bu bilgiler, bu konu \u00fczerine genel i\u00e7eri\u011fi ve derslerinin gidi\u015fat\u0131 hakk\u0131nda baz\u0131 fikirler verirler.<\/p>\n

Hem otobiyografisi hem de denemelerindeki Nietzsche ile ilgili yorumlar\u0131n\u0131 birle\u015ftirdi\u011fimiz zaman bu ele\u015ftiriler, Goldman\u2019\u0131n derslerinde bu filozof hakk\u0131nda s\u00f6ylenmesi gereken \u015fey olarak yaln\u0131zca geriye kalan ipu\u00e7lar\u0131n\u0131 elde etmemize yard\u0131mc\u0131 olur. B\u00f6yle yaparak, anar\u015fist teori ve prati\u011fi \u015fekillendirmede Nietzsche\u2019nin d\u00fc\u015f\u00fcncesinin \u00f6nemli bir rol\u00fc oldu\u011fu anlay\u0131\u015f\u0131 \u00e7\u0131kar\u0131labilir ki her \u015feye ra\u011fmen, Goldman bunu ifade etmekte \u00e7ok s\u0131k\u0131nt\u0131l\u0131yd\u0131.<\/p>\n

Goldman, Nietzsche\u2019nin eserleriyle olan ilk kar\u015f\u0131la\u015fmas\u0131n\u0131, k\u0131sa bir s\u00fcreli\u011fine ge\u00e7ici olarak kald\u0131\u011f\u0131 Viyana d\u00f6nemine, 1895 ile 1899 aras\u0131nda orada hem\u015firelik ve ebelik \u00fczerine \u00e7al\u0131\u015ft\u0131\u011f\u0131 y\u0131llara tarihler.[3] \u00c7al\u0131\u015fmalar\u0131ndan ayr\u0131 olarak ayn\u0131 zamanda gizlice anar\u015fist toplant\u0131lara kat\u0131ld\u0131\u011f\u0131 ve ders verdi\u011fi Londra\u2019y\u0131 ve Paris\u2019i ziyaret etmi\u015f ve bu m\u00fcnasebetle, devrimci \u00e7evre aras\u0131nda uluslararas\u0131 bir \u00fcn kazanmaya ba\u015flam\u0131\u015ft\u0131r. Bu \u015fekilde, Kropotkin, Louis Michel ve Malatesta gibi \u015f\u00f6hretli anar\u015fistlerle tan\u0131\u015fmaya ba\u015flam\u0131\u015ft\u0131r; fakat otobiyografisi de kan\u0131tl\u0131yor ki, bu d\u00f6nemde yapt\u0131\u011f\u0131 okumalar sayesinde tan\u0131\u015ft\u0131\u011f\u0131 yazarlar aras\u0131nda Nietzsche, anar\u015fist olu\u015f bak\u0131m\u0131ndan \u00f6b\u00fcrleri kadar \u00f6nemliydi onun i\u00e7in.<\/p>\n

K\u00fclt\u00fcrel nitelikli \u015feylerin -m\u00fczik, drama, edebiyat- devrimci bak\u0131mdan daha do\u011frudan politik nitelik ta\u015f\u0131yan \u015feylerle e\u015fit olanaklara sahip oldu\u011funa dair \u0131srar\u0131 ile bu birbirine benzerdi. \u00d6rne\u011fin, Avrupa\u2019dayken, anar\u015fist toplant\u0131lar\u0131n d\u0131\u015f\u0131nda, Wagnerci operalara devam etmi\u015ftir, Elenora Duse\u2019nin sahnedeki icras\u0131n\u0131 g\u00f6rm\u00fc\u015f ve Levy Bruhl ve Sigmund Freud\u2019un derslerini dinlemi\u015ftir. Burada ayn\u0131 zamanda, Henrik Ibsen, Gerhart Hauptmann ve von Hofmannsthal\u2019\u0131n yan\u0131nda Nietzsche\u2019nin de eserlerini ke\u015ffetmi\u015ftir. Goldman bu yazarlar\u0131, \u00f6zellikle \u201ceski de\u011ferleri aforoz ederek f\u0131rlat\u0131p atmalar\u0131\u201d[4] nedeniyle \u00f6ver ve anar\u015fist ruhla uyumlu bir hareket olarak destekler. Ger\u00e7ekten, yukar\u0131da bahsedilen bu isimler o d\u00f6nemde Avrupal\u0131 avangartlar taraf\u0131ndan \u00f6v\u00fclmekteydiler. Bir entelekt\u00fcel, yazar veya sanat\u00e7\u0131 kendisini bir \u201cmodern\u201d ve zaman\u0131n ruhu (zeitgesit) ile uyumlu olarak d\u00fc\u015f\u00fcnmek i\u00e7in onlar\u0131n \u00e7al\u0131\u015fmalar\u0131ndan haberdar (au fait) olmal\u0131d\u0131r. Nietzsche, y\u00fczy\u0131l-sonu (fin-de-si\u00e8cle) bohemleri taraf\u0131ndan \u00f6zellikle Almanca konu\u015fan d\u00fcnyada, ikona k\u0131r\u0131c\u0131l\u0131\u011f\u0131n bir \u00f6rne\u011fi olarak g\u00f6r\u00fclmeye ba\u015fland\u0131. Ezici ge\u00e7mi\u015fin ahlak\u0131n\u0131n, dininin, geleneklerinin ve kurumlar\u0131n\u0131n d\u00f6k\u00fcnt\u00fclerini ve a\u011f\u0131rl\u0131\u011f\u0131n\u0131 temizlemeyi gerektiren bir peygamber olarak g\u00f6r\u00fcld\u00fc. 19. y\u00fczy\u0131l\u0131n sonunda bu, insan\u0131n miraslar\u0131n\u0131 ve geleneklerini, \u201cbaba\u201dya ait olan eski d\u00fcnya d\u00fczenini reddetmesiyle ilgiliydi; fakat bu fenomen, bilhassa Alman D\u0131\u015favurumcular\u0131 aras\u0131nda Birinci D\u00fcnya Sava\u015f\u0131na kadar s\u00fcrd\u00fc.[5]<\/p>\n

\"Emma_Goldman_seated\"<\/p>\n

Bir anar\u015fist olarak, yine de, Goldman heveslerinde ola\u011fand\u0131\u015f\u0131d\u0131r; ve bir kad\u0131n ve Yahudi olman\u0131n buna ilave etkenleri g\u00f6z \u00f6n\u00fcnde tutuldu\u011funda, Nietzsche\u2019ye olan ilgisi belki de \u00e7ok daha dikkate de\u011fer. Yine de, k\u00fclt\u00fcrel olarak zaman\u0131na uygun olmak, onu tersine siyasal olarak zamana ayk\u0131r\u0131 k\u0131lar; t\u0131pk\u0131 o s\u0131rada ona en yak\u0131n anar\u015fist olan Ed Brady ile (\u201cgen\u00e7 ikona k\u0131r\u0131c\u0131lar\u0131n en c\u00fcretk\u00e2r\u0131\u201d[6]) Nietzsche hakk\u0131ndaki heyecan\u0131n\u0131 payla\u015fmay\u0131 denedi\u011finde oldu\u011fu gibi. Ona, esrime i\u00e7inde \u201cAvrupa\u2019daki yeni edebiyat ruhu\u201dnun temsilcisi Nietzsche ve onun \u201cdilinin b\u00fcy\u00fcs\u00fc, g\u00f6r\u00fc\u015flerinin g\u00fczelli\u011fi\u201d[7] \u00fczerine mektuplar yazm\u0131\u015ft\u0131r. Bununla birlikte: \u201cEd\u2019in yeni sanat konusunda benim duydu\u011fum co\u015fkuyu payla\u015fmad\u0131\u011f\u0131 anla\u015f\u0131l\u0131yordu\u2026 Temelsiz kitaplar okuyarak enerjimi bo\u015fa harcamamam\u0131 \u00f6\u011f\u00fctl\u00fcyordu. Do\u011frusu beni hayal k\u0131r\u0131kl\u0131\u011f\u0131na u\u011fratm\u0131\u015ft\u0131 ama kendisi okuma f\u0131rsat\u0131 bulunca, yeni edebiyat\u0131n devrimci ruhunu takdir etmekten geri kalmayaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnerek teselli buldum\u201d.[8]<\/p>\n

Goldman y\u0131llar sonra Amerika\u2019daki Nietzsche derslerinin izleyicileri i\u00e7in de ayn\u0131 umudu ta\u015f\u0131d\u0131; ve Brady gibi di\u011fer anar\u015fistlere g\u00f6re devrimlerin politik oldu\u011fu kadar k\u00fclt\u00fcrel de olmas\u0131 gerekti\u011fi anla\u015f\u0131lamazd\u0131. Ne var ki, Brady ve ili\u015fkileri i\u00e7in, k\u0131sa s\u00fcre sonra fark\u0131na vard\u0131\u011f\u0131 gibi, hi\u00e7 umut yoktu. Edebiyat\u0131n yan\u0131 s\u0131ra politika hakk\u0131ndaki d\u00fc\u015f\u00fcnceleri de \u201cklasik\u201d \u00e7amura saplanm\u0131\u015ft\u0131 ve d\u00f6nemin di\u011fer anar\u015fistleri gibi, o da insan\u0131n bir ba\u015fkas\u0131yla yapaca\u011f\u0131 herhangi bir \u015feyin nas\u0131l olaca\u011f\u0131n\u0131 g\u00f6remedi. Hayat\u0131m\u0131 Ya\u015farken\u2019de, Goldman\u2019\u0131n Brady ile olan ili\u015fkisini nas\u0131l ve neden bitirdi\u011fini anlatan b\u00f6l\u00fcm\u00fc uzun uzun al\u0131nt\u0131lanmaya de\u011ferdir \u00e7\u00fcnk\u00fc onun hem anar\u015fist hem de \u2018modern\u2019 olarak duru\u015fu hakk\u0131ndaki alakal\u0131 kanaatlerinin g\u00fcc\u00fcn\u00fc tasvir eder.<\/p>\n

Nietzsche sebep oldu buna\u2026 Bir ak\u015fam\u2026 James Hunekerle gen\u00e7 arkada\u015flar\u0131m\u0131zdan, yetenekli bir ressam olan P. Yelineck de oradayd\u0131. Aralar\u0131nda Nietzsche\u2019yi tart\u0131\u015fmaya ba\u015flad\u0131lar. B\u00fcy\u00fck filozof \u015faire duydu\u011fum hayranl\u0131\u011f\u0131 ve yap\u0131tlar\u0131n\u0131n bende yaratt\u0131\u011f\u0131 etkiyi dile getirerek ben de kat\u0131ld\u0131m tart\u0131\u015fmaya. Huneker \u015fa\u015fk\u0131nl\u0131\u011f\u0131n\u0131 gizleyemeyerek, \u201cpropogandadan ba\u015fka bir \u015feye ilgi duyaca\u011f\u0131m\u0131 zannetmemi\u015ftim.\u201d dedi. \u201cAnar\u015fizmin ne oldu\u011funu do\u011fru d\u00fcr\u00fcst bilmiyorsun da ondan\u201d dedim. \u201cYoksa hayat\u0131n her alan\u0131n\u0131 ve her \u00e7abay\u0131 kapsad\u0131\u011f\u0131n\u0131, eskiyi, zaman a\u015f\u0131m\u0131na u\u011fram\u0131\u015f de\u011ferleri ise y\u0131kt\u0131\u011f\u0131n\u0131 bilirdin.\u201d Yelineck, sanat\u00e7\u0131 oldu\u011fu i\u00e7in anar\u015fist oldu\u011funu; t\u00fcm yarat\u0131c\u0131lar\u0131n anar\u015fist olmas\u0131 gerekti\u011fini, \u00e7\u00fcnk\u00fc yarat\u0131c\u0131 ifade i\u00e7in \u00f6zg\u00fcrl\u00fc\u011fe ve ferahl\u0131\u011fa ihtiya\u00e7 duyuldu\u011funu s\u00f6yl\u00fcyordu. Huneker sanat\u0131n \u201cizmler\u201dle bir ilgisi bulunmamas\u0131 gerekti\u011fi d\u00fc\u015f\u00fcncesindeydi. \u201cNietzsche de \u015fahs\u0131nda bunu kan\u0131tl\u0131yordu zaten\u201d diyordu. \u201cO bir soylu, ideali ise \u00fcstinsan, s\u00fcr\u00fc i\u00e7inde yer alan s\u0131radan insanlara ilgi duymuyor, g\u00fcvenmiyor onlara.\u201d Nietzsche\u2019nin bir toplum kuramc\u0131s\u0131 de\u011fil, bir \u015fair, bir isyanc\u0131 ve bir yenilik\u00e7i oldu\u011funa dikkati \u00e7ektim. Soylulu\u011fu ne do\u011fu\u015ftan ne de kesedendi; ruhuydu soylu olan. Bu nedenle de Nietzsche anar\u015fistti, t\u00fcm ger\u00e7ek anar\u015fistler soyluydu bana g\u00f6re.[9]<\/p><\/blockquote>\n

Burada Goldman, daha sonra denemelerinde ve derslerinde yapaca\u011f\u0131 gibi, Nietzsche\u2019nin yanl\u0131\u015f anla\u015f\u0131lmayla kar\u015f\u0131 kar\u015f\u0131ya olan fikirlerini ve bunlar\u0131n \u00f6nemini savunur. Brady\u2019nin yan\u0131t\u0131 a\u015fina oldu\u011fu bu direni\u015fin tipik bir \u00f6rne\u011fidir:<\/p>\n

\u201cNietzsche bir ahmak\u201d dedi. Hastal\u0131kl\u0131 bir beyni var. Onu sonunda pen\u00e7esine alan delili\u011fe do\u011fu\u015ftan mahk\u00fbmdu zaten. On y\u0131l ge\u00e7meden unutulup gidecek; s\u00f6zde modernler de ayn\u0131 ak\u0131bete u\u011frayacak. Ge\u00e7mi\u015fteki b\u00fcy\u00fck de\u011ferlerle k\u0131yasland\u0131\u011f\u0131nda bunlar birer kukladan ba\u015fka bir \u015fey de\u011fil.\u201d[10]<\/p><\/blockquote>\n

Bu hadise \u00fczerine \u00f6fkelenen Goldman Brady\u2019den ayr\u0131lmaya karar verdi:<\/p>\n

\u201cSen eskiye saplanm\u0131\u015fs\u0131n. N\u2019apal\u0131m, orada kal! Ama beni de tutabilece\u011fini sanma\u2026 Seni kendimden koparmak pahas\u0131na da olsa kendimi kurtaraca\u011f\u0131m.\u201d[11]<\/p><\/blockquote>\n

Belli ki Goldman\u2019a g\u00f6re, Nietzscheci t\u00fcm de\u011ferlerin de\u011fera\u015f\u0131m\u0131 (transvaluation) g\u00f6revi onu tutkuyla y\u00fcreklendiriyordu. Hem \u201cmodern\u201d hem de anar\u015fist bir projeyi ger\u00e7ekle\u015ftirmek i\u00e7in, her \u015feyi sorgulamaya sormaya ve\/veya kendisi i\u00e7in ne kadar g\u00fc\u00e7 olursa olsun reddetmeye a\u00e7\u0131k\u00e7a istekliydi.Bu olaydan hemen sonra, Goldman\u00a0\u00d6zg\u00fcr Toplum<\/strong><\/em> dergisi \u00e7evresine dayanan anar\u015fist \u00e7evre taraf\u0131ndan d\u00fczenlenen bir konferans turuna ba\u015flad\u0131. Bunun par\u00e7as\u0131 olarak, \u015eubat 1898^de Philadelphia\u2019da, t\u00fcm ahlak ve kanun sistemlerinin bask\u0131s\u0131n\u0131 tart\u0131\u015f\u0131rken Nietzsche\u2019yi zikretti\u011fi \u201cAhlak\u0131n Temelleri<\/strong>\u201d[12] ba\u015fl\u0131kl\u0131 bir konu\u015fma sundu. \u00d6zg\u00fcr Toplum onun yorumlar\u0131na dair bir malumat verir:<\/p>\n

Yolda\u015f Goldman, t\u00fcm ahlak\u0131n, ahlak\u00e7\u0131larca \u201cmateryalist anlay\u0131\u015f\u201d olarak g\u00f6r\u00fclen, ba\u015fka bir deyi\u015fle egoya dayand\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesini s\u00fcrd\u00fcrd\u00fc. Goldman, Putlar\u0131n Alacakaranl\u0131\u011f\u0131\u2019nda \u201c\u015eimdiki ahlak\u0131m\u0131z, tarifsiz \u00f6l\u00e7\u00fcde zarara sebep olan yozla\u015fm\u0131\u015f bir \u00f6zel durumdur.\u201d Diye yazan Nietzsche ile tamamen uyum i\u00e7inde oldu\u011funu s\u00f6yledi.[13]<\/p><\/blockquote>\n

Goldman, Kropotkin ve Lacassagne\u2019yi zikrederken de,<\/p>\n

\u201cDevletin ve Kilisenin, t\u00fcm ahlaki davran\u0131\u015flar\u0131n temeli olarak kullan\u0131lacak ahlak kurallar\u0131n\u0131 d\u00fczenleme hakk\u0131n\u0131 reddetti.\u201d<\/p><\/blockquote>\n

Bu siyasal referanslar\u0131 edebi olanlarla yan yana yerle\u015ftirme manevras\u0131, Goldman\u2019\u0131n dolamba\u00e7l\u0131 prati\u011finin tipik bir \u00f6rne\u011fidir ve sanatsal ifadenin a\u00e7\u0131k\u00e7a politik bro\u015f\u00fcrlerden bile daha b\u00fcy\u00fck kavray\u0131\u015flar ve devrimci esinler sa\u011flayabilece\u011fine olan inanc\u0131n\u0131n kan\u0131t\u0131d\u0131r.<\/p>\n

\"5.Photo_016\"<\/p>\n

Goldman, daha sonraki makalelerinde propagandadan, yani saf politik s\u00f6ylemden ziyade sanata ve edebiyata daha derin bir etki atfetti. Toprak Ana adl\u0131 ayl\u0131k anar\u015fist dergiyi yay\u0131mlarken, 1906\u2019dan sonra, \u201ctoplumsal a\u00e7\u0131dan anlaml\u0131\u201d sanat anlay\u0131\u015f\u0131 sunman\u0131n yan\u0131 s\u0131ra teori tart\u0131\u015fmalar\u0131 i\u00e7in k\u0131smen bir forum sa\u011flamay\u0131 umdu.[15] Bu tutum\u00a0Anar\u015fizm ve Di\u011fer Denemeler<\/strong>\u2019in 1911\u2019deki \u00f6ns\u00f6z\u00fcnde en a\u00e7\u0131k ifadesini bulur:<\/p>\n

Harikalar yaratan ki\u015fiye olan b\u00fcy\u00fck inanc\u0131m s\u00f6zden ibaret de\u011fil. D\u00fc\u015f\u00fcnceyi veya hatta duyguyu uyand\u0131rmaktaki yetersizli\u011finin fark\u0131na vard\u0131m. Yava\u015f yava\u015f\u2026 S\u00f6zl\u00fc propagandan\u0131n en iyi durumda insanlar\u0131 uyu\u015fukluklar\u0131ndan sarsman\u0131n bir arac\u0131 oldu\u011funu g\u00f6rmeye ba\u015flad\u0131m: uzun s\u00fcreli bir tesir b\u0131rakmaz\u2026 \u0130nsan\u0131n duygular\u0131n\u0131 ifade etmesinin yaz\u0131l\u0131 bi\u00e7imiyle tamamen farkl\u0131 oldu\u011funu da\u2026 Yazar ile okuyucu aras\u0131ndaki ili\u015fki daha i\u00e7tendir. Do\u011fru, kitaplar sadece olmas\u0131n\u0131 istedi\u011fimiz \u015feylerdir; daha do\u011frusu, anlam \u00e7\u0131karmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z \u015feylerdir. S\u00f6zl\u00fc anlat\u0131mla k\u0131yasland\u0131\u011f\u0131nda yaz\u0131n\u0131n \u00f6nemini daha iyi g\u00f6sterebiliriz.[16]<\/p><\/blockquote>\n

Bu sebeplerden dolay\u0131, Goldman, Nietzshe\u2019nin se\u00e7ti\u011fi- \u015fiirsel, edebi, hatta d\u00fc\u015fsel- anlat\u0131m tarzlar\u0131n\u0131n, ifade etti\u011fi \u015feyin as\u0131l i\u00e7eri\u011fi kadar temel \u00f6nemde oldu\u011funu s\u00fcrekli olarak yineler. Onun bu d\u00fc\u015f\u00fcnceleri, siyasal s\u00f6ylemin s\u0131n\u0131rlar\u0131 hakk\u0131nda \u00f6nemli bir kavray\u0131\u015f sunarlar ve bug\u00fcn hala anlaml\u0131d\u0131rlar.<\/p>\n

Goldman\u2019\u0131n, hem makalelerinde hem de konferanslar\u0131nda, Brady\u2019nin diren\u00e7li \u00f6nyarg\u0131lar\u0131yla y\u00fcz y\u00fcze geldi\u011finde yapt\u0131\u011f\u0131na \u00e7ok benzer \u015fekilde Nietzscheci kavramlar\u0131 savundu\u011fu tekrar tekrar ke\u015ffedilebilir. Amerika\u2019n\u0131n Birinci D\u00fcnya Sava\u015f\u0131na girmesinden hemen \u00f6nce dola\u015f\u0131mda olan Nietzsche\u2019nin fikirleri hakk\u0131ndaki belirli talihsiz yanl\u0131\u015f yorumlar\u0131 -Nazilerce daha sonra bir araya getirilerek, filozofun uzun s\u00fcre sonra entelekt\u00fceller ve sanat\u00e7\u0131lar aras\u0131nda rehberlik edici bir g\u00fc\u00e7 olmas\u0131n\u0131 sona erdiren yanl\u0131\u015f yorumlar\u0131- temizlemeye hevesliydi. Bu yanl\u0131\u015f yorumlar temelde Nietzshe\u2019nin en \u00e7ok bilinen ve tart\u0131\u015fmal\u0131 kavram\u0131 olan \u00dcstinsan ve yan\u0131 s\u0131ra Goldman\u2019\u0131n Stirner\u2019inkine yak\u0131n olarak g\u00f6rd\u00fc\u011f\u00fc \u201caristokratik\u201d tipteki bireycilikle ilgili fikirlerine ili\u015fkindir. Bu y\u00fczden, Nietzsche\u2019nin cahilce yanl\u0131\u015f okumanu\u015flar\u0131yla kar\u015f\u0131la\u015ft\u0131\u011f\u0131 zamanki d\u00fc\u015f k\u0131r\u0131kl\u0131\u011f\u0131n\u0131 anlat\u0131r:<\/p>\n

Okuyucular aras\u0131ndaki yayg\u0131n olan en cesaret k\u0131r\u0131c\u0131 e\u011filim, yazar\u0131n fikirlerinin ve ki\u015fili\u011finin \u00f6l\u00e7\u00fct\u00fc olarak bir yap\u0131ttan bir c\u00fcmleyi kopar\u0131p almakt\u0131r. \u00d6rne\u011fin Freidrich Nietzsche, g\u00fc\u00e7s\u00fczden nefret eden biri olarak k\u0131nanm\u0131\u015ft\u0131r, \u00e7\u00fcnk\u00fc o \u00dcstinsana inanm\u0131\u015ft\u0131r.\u00a0Bu \u00fcstinsan g\u00f6r\u00fc\u015f\u00fcn\u00fcn, ayn\u0131 zamanda bir zay\u0131flar ve k\u00f6leler \u0131rk\u0131 do\u011furmayacak bir toplum durumunu istedi\u011fi, bu dev zihnin y\u00fczeysel yorumcular\u0131n\u0131n akl\u0131na gelmez.[17]<\/p>\n

Stirner\u2019i bireycilik etiketiyle \u201cherkesin kendi ad\u0131na hareket etti\u011fi, \u015feytan\u0131n geride kalan\u0131 kap\u0131p g\u00f6t\u00fcrd\u00fc\u011f\u00fc\u201d \u015feklindeki al\u00e7alt\u0131lm\u0131\u015f form\u00fcle indirgeyen \u201cayn\u0131 dar g\u00f6r\u00fc\u015fl\u00fc tutumu\u201d k\u00fc\u00e7\u00fcmsemeye devam eder.[18]<\/p>\n

Ayn\u0131 \u015fekilde, Hristiyanl\u0131k (ya da daha erken d\u00f6neminde reddetti\u011fi Yahudik) yerine tanr\u0131tan\u0131maz oldu\u011funu resmen ilan ederken \u201cge\u00e7mi\u015fin \u00f6l\u00fc toplumsal ve ahlaki de\u011ferlerini a\u015fmay\u0131 \u00fcstlendi\u011fini\u201d bildiren Goldman, kendi muhalif duru\u015funu Nietzsche ve Stirner\u2019in bireycili\u011fine dayand\u0131r\u0131r.[19] Her iki filozofun da H\u0131ristiyanl\u0131\u011fa kar\u015f\u0131 oldu\u011funu iddia eder \u00e7\u00fcnk\u00fc:<\/p>\n

Onun i\u00e7inde habis bir k\u00f6le ahlak\u0131n\u0131, ya\u015fam\u0131n reddini, kuvveti ve ki\u015fili\u011fi olu\u015fturan t\u00fcm unsurlar\u0131 yok edicisini g\u00f6rd\u00fcler. Do\u011fru, Nietzsche, ayr\u0131cal\u0131kl\u0131 bir az\u0131nl\u0131k i\u00e7in olan efendi-ahlak\u0131 lehine, H\u0131ristiyanl\u0131\u011f\u0131n tabiat\u0131ndaki k\u00f6le-ahlak\u0131 fikrine kar\u015f\u0131yd\u0131. Fakat ben, onun efendi d\u00fc\u015f\u00fcncesinin mevki, kast ya da servet baya\u011f\u0131l\u0131\u011f\u0131yla hi\u00e7 ilgisi olmad\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcrmeye cesaret ediyorum. O daha ziyade, insani olanaklar\u0131n i\u00e7indeki efendili\u011fi, yeni ve g\u00fczel \u015feylerin yarat\u0131c\u0131s\u0131 haline gelmeyi \u00f6\u011frenebilmesi i\u00e7in eski gelenekleri ve a\u015f\u0131nm\u0131\u015f de\u011ferleri alt etmesine yard\u0131mc\u0131 olabilecek olan insandaki efendili\u011fi kast ediyordu.[20]<\/p><\/blockquote>\n

Bu kayg\u0131lar Goldman\u2019\u0131n 1913\u20131917 d\u00f6nemi s\u0131ras\u0131nda ger\u00e7ekle\u015fen sonraki b\u00fcy\u00fck ders dizilerinde tekrarlan\u0131r. Bu y\u0131llardaki konu\u015fmalar\u0131n\u0131n bir\u00e7o\u011fu \u00f6zel olarak Nietzsche veya do\u011frudan onunla ili\u015fkili konular \u00fczerinedir.[21] Her ne kadar bu derslerin metinleri g\u00fcn\u00fcm\u00fcze kadar ula\u015fmam\u0131\u015f olsa da, eldeki k\u0131s\u0131tl\u0131 kaynaklardan a\u00e7\u0131\u011fa \u00e7\u0131k\u0131yor ki ba\u015fl\u0131klar\u0131n bazen belirli bir izleyici toplulu\u011funa g\u00f6re uyarlanmas\u0131na veya daha g\u00fcncel hale getirilmesine ra\u011fmen konu\u015fmalar\u0131n i\u00e7eri\u011finin hemen hemen ayn\u0131 olabilir. \u00d6rne\u011fin, \u00e7e\u015fitli zamanlarda, \u201cNietzsche, Avrupa Sava\u015f\u0131\u2019n\u0131n Entelekt\u00fcel F\u0131rt\u0131na Merkezi\u201d, \u201cFreidrich Nietzsche, B\u00fcy\u00fck Sava\u015f\u2019\u0131n Entelekt\u00fcel F\u0131rt\u0131na Merkezi\u201d veya \u201c Nietzsche ve Alman \u0130mparatoru\u201d \u00fczerine verdi\u011fi derslerde oldu\u011fu gibi.[22]<\/p>\n

\"Friedrich<\/p>\n

Di\u011fer zorunlu askerlik ve sava\u015f kar\u015f\u0131t\u0131 eylemleriyle birlikte bu dersler, Alexander Berkman ile zorunlu askere almaya engel olmak i\u00e7in ger\u00e7ekle\u015ftirdikleri \u201ckomplo\u201d su\u00e7lamas\u0131yla tutuklanmalar\u0131, ve sonras\u0131nda yeni kom\u00fcnist Rusya\u2019ya talihsiz s\u00fcrg\u00fcnleriyle en sonunda (Amerika\u2019n\u0131n Birinci D\u00fcnya Sava\u015f\u0131na kat\u0131ld\u0131\u011f\u0131 y\u0131l) 1917\u2019de sonu\u00e7land\u0131.<\/p>\n

Bu dizideki di\u011fer konu\u015fmalar\u0131, Nietzsche\u2019nin d\u00fc\u015f\u00fcncesinin \u00e7e\u015fitli \u00e7a\u011fda\u015f anar\u015fist kayg\u0131larla ilintili olmas\u0131yla ilgilidir: bireycilik, tanr\u0131tan\u0131mazl\u0131k, devlet-kar\u015f\u0131tl\u0131\u011f\u0131 ve ahlak-kar\u015f\u0131tl\u0131\u011f\u0131. Gerisi, do\u011frudan Nietzsche ile ilgili olmamas\u0131na ra\u011fmen, Goldman\u2019\u0131n -\u00f6rne\u011fin, kad\u0131nlar\u0131n oy hakk\u0131, do\u011fum kontrol\u00fc, \u00f6zg\u00fcr a\u015fk gibi- toplumsal meselelere dair tart\u0131\u015fmalar\u0131 Nietzscheci\/Stirnerci bireycilik kavramlar\u0131yla canland\u0131rma iste\u011fine delalet eder. Onun da de\u011findi\u011fi gibi, \u201c\u00c7o\u011funlu\u011fa inanc\u0131m\u0131n olmay\u0131\u015f\u0131, bireyselli\u011fin imk\u00e2nlar\u0131na duydu\u011fum inanc\u0131m taraf\u0131ndan belirlenmi\u015ftir. Yaln\u0131zca, bireysellik, ortak bir ama\u00e7 i\u00e7in kendisine e\u015flik edecekleri se\u00e7mekte \u00f6zg\u00fcr hale geldi\u011fi zaman bu kaos ve e\u015fitsizlik d\u00fcnyas\u0131n\u0131n d\u0131\u015f\u0131nda d\u00fczen ve uyumu \u00fcmit edebiliriz.\u201d[23]<\/p>\n

Goldman, 25 Temmuz 1915\u2019te San Francisco\u2019da\u00a0Toprak Ana<\/em>\u2019da \u00f6zet olarak anlat\u0131lan \u201cNietzsche, Sava\u015f\u0131n Entelekt\u00fcel F\u0131rt\u0131na Merkezi\u201d[24] isimli konu\u015fma verdi. Bu anlat\u0131mdan, Goldman\u2019\u0131n, filozofun d\u00fc\u015f\u00fcncesine ili\u015fkin \u201cAvrupa\u2019da halihaz\u0131rdaki katliamdan sorumlu tutulmas\u0131 \u2026 gereken \u2018G\u00fc\u00e7 \u0130stenci\u2019ni savunan adam\u201d su\u00e7lamas\u0131 da dahil yeterli bilgi sahibi olmayan su\u00e7lamalara kar\u015f\u0131 koyma g\u00f6reviyle hala kendisini yeniden kar\u015f\u0131 kar\u015f\u0131ya y\u00fcze buldu\u011fu a\u00e7\u0131k. Toprak Ana\u2019daki haber, Goldman\u2019\u0131n bu gibi yanl\u0131\u015f iddialarla ne \u015fekilde u\u011fra\u015ft\u0131\u011f\u0131n\u0131 nakleder:<\/p>\n

Bayan Goldman, Freidrich Nietzsche\u2019nin \u201c\u00fcstinsan\u0131\u201dn\u0131n -e\u011fer herhangi bir \u015fekilde ortaya \u00e7\u0131ksayd\u0131- \u015fu anki standartlar\u0131n g\u00f6zden ge\u00e7irilmi\u015f bir kavran\u0131\u015f\u0131ndan ortaya \u00e7\u0131kmas\u0131 gerekti\u011fine; Nietzsche\u2019nin g\u00f6r\u00fc\u015f\u00fcn\u00fcn bug\u00fcn\u00fcn kavramlar\u0131n\u0131n \u00fcst\u00fcnde ve \u00f6tesinde oldu\u011funa i\u015faret eder\u2026 Bizim \u201caristokrasi\u201d diye adland\u0131rd\u0131\u011f\u0131m\u0131z, zay\u0131fl\u0131\u011f\u0131n \u00fcniformal\u0131 alametine kar\u015f\u0131 Nietzsche\u2019nin tavr\u0131n\u0131 g\u00f6stermek i\u00e7in, B\u00f6yle Buyurdu Zerd\u00fc\u015ft\u2019ten al\u0131nt\u0131 yapmaktad\u0131r\u2026 Hi\u00e7 kimse, Bayan Goldman\u2019\u0131n yorumunun, Nietzsche\u2019yi basiretsiz tutkular\u0131n taraf\u0131nda sayabilece\u011fini duymamaktad\u0131r. \u015eunu a\u00e7\u0131k hale getirmi\u015ftir: Nietzsche, \u015fu anda zorlukla d\u00fc\u015f\u00fcn\u00fclebilir derinlikleri idrak etmekten yanad\u0131r; ve bu ger\u00e7e\u011fe itiraz edenler sadece Friedrich Nietzsche\u2019yi anlamad\u0131klar\u0131n\u0131 kan\u0131tlarlar. [26]<\/p><\/blockquote>\n

Goldman \u201cK\u0131skan\u00e7l\u0131k: Sebepleri ve Muhtemel \u00c7areleri<\/strong>\u201d adl\u0131 tarihsiz bir makalesinde de benzer bir noktaya i\u015faret eder:[27]<\/p>\n

\u201c\u0130yinin ve k\u00f6t\u00fcn\u00fcn \u00f6tesindeki\u201d filozof Nietzsche, \u015fu anki ulusal nefret ve makineli t\u00fcfekli y\u0131k\u0131mlar\u0131 su\u00e7lar\u0131n\u0131n faili olarak su\u00e7land\u0131; ama yaln\u0131zca sadece k\u00f6t\u00fc okurlar ve k\u00f6t\u00fc talebeler onu bu \u015fekilde yorumlarlar. \u201c\u0130yinin ve k\u00f6t\u00fcn\u00fcn \u00f6tesinde\u201d, kovu\u015fturman\u0131n, yarg\u0131laman\u0131n, \u00f6ld\u00fcrmenin \u00f6tesinde vs. anlamlar\u0131na gelir. \u0130yinin ve K\u00f6t\u00fcn\u00fcn \u00d6tesinde kendimize benzemeyen, farkl\u0131 olan t\u00fcm \u00f6tekilere dair anlay\u0131\u015fla birle\u015ferek bireysel iddialar\u0131n gerisindeki manzaray\u0131 g\u00f6zlerimizin \u00f6n\u00fcne serer.[28]<\/p><\/blockquote>\n

Toprak Ana<\/strong><\/em> 1915 y\u0131l\u0131nda Philadelphia\u2019da verilen \u201cFreidrich Niezsche, Avrupa\u2019n\u0131n Entelekt\u00fcel F\u0131rt\u0131na Merkezi\u201d[29] ba\u015fl\u0131kl\u0131 bir dersinde Goldman\u2019\u0131n yine bu konu ile u\u011fra\u015ft\u0131\u011f\u0131n\u0131 raporlar. Gazete \u015f\u00f6yle yorumlar;<\/p>\n

\u015eu anda Nietzsche, (onu okumam\u0131\u015f ve okusalar bile anlayamayacak olan) uluslarla bireylere, hep kendini d\u00fc\u015f\u00fcnen merhametsiz ac\u0131mas\u0131zl\u0131\u011f\u0131n ve a\u00e7g\u00f6zl\u00fcl\u00fc\u011f\u00fcn her t\u00fcrl\u00fc bi\u00e7imi i\u00e7in bir \u00f6z\u00fcr sa\u011flar. \u201cBen bir Nietzscheciyim\u201d demek \u00e7ok b\u00fcy\u00fck bencilce davran\u0131\u015flar\u0131n hafifletilmesi demektir. Fakat ger\u00e7ek Nietzsche\u2019nin sentetik yorumu ve onun felsefi bir a\u00e7\u0131klamas\u0131 i\u00e7in, insan Emma Goldman\u2019\u0131 sessizce dinler.[30]<\/p><\/blockquote>\n

Goldman\u2019a has bir\u015fey olarak g\u00f6r\u00fclen bu konu bu gazetecinin yorumundan da g\u00f6r\u00fclebilir:<\/p>\n

\u201cBayan Goldman bu derste di\u011ferlerinden daha fazla bize kendisini g\u00f6sterir. bu konuyla daha uyumlu bir konu\u015fmac\u0131 nadiren bulunur.\u201d[31]<\/p><\/blockquote>\n

Ve Goldman, her t\u00fcrl\u00fc g\u00fcncel olayla ba\u011flant\u0131l\u0131 olan, zaman\u0131n\u0131n en acil meseleleri ve tart\u0131\u015fmalar\u0131yla kendi g\u00f6zde konusuyla uyumlu hale getirmekten fazlas\u0131na muktedirdi. Ne var ki bu, kesinlikle onun sadece moda haline gelmi\u015f meseleleri hemen benimsemesi durumu de\u011fildi. Her zaman Goldman\u2019\u0131n kendi g\u00fcndemini olu\u015fturdu\u011fu ve anar\u015fist praksis a\u00e7\u0131s\u0131ndan kendi \u00f6nceliklerini belirledi\u011fi a\u00e7\u0131k bir duyarl\u0131l\u0131k vard\u0131.<\/p>\n

Onun derslerinde ve denemelerinde d\u00fc\u015f\u00fcncesini ay\u0131r\u0131c\u0131 k\u0131lan, Kropotkin\u2019ci kolektivizmle Nietzscheci bireycili\u011fin bir harmanlamas\u0131na tan\u0131k oluruz. Kendili\u011fin (self) \u00f6nceli\u011fini ve \u00f6zerkli\u011fini savunurken e\u015fzamanl\u0131 olarak, topluma dair kad\u0131n meseleleri, \u00e7ocukluk d\u00f6nemi, e\u011fitim, cinsiyetler aras\u0131 ili\u015fkiler gibi meselelerle de ilgileniyordu. [32]<\/p>\n

Fakat \u00f6zerk kendili\u011fin kolektif ad\u0131na kurban edilmemesi \u00fczerindeki \u0131srar\u0131, onun duru\u015funu kom\u00fcnizm ya da sosyalizmden veya kitleleri ya da i\u015f\u00e7ileri devrimci bir \u0131\u015f\u0131k alt\u0131nda g\u00f6ren sendikalizm gibi belirli anar\u015fizm t\u00fcrlerinden ayr\u0131 tutan budur. Bunda her zamanki gibi Nietzsche onun \u00f6rne\u011fiydi:<\/p>\n

Freidrich Nietzsche devlete so\u011fuk canavar ad\u0131n\u0131 verir. O, modern diktat\u00f6rl\u00fck k\u0131l\u0131\u011f\u0131ndaki i\u011fren\u00e7 canavar\u0131 ne diye adland\u0131rsayd\u0131? Bu y\u00f6netim \u015fimdiye kadar, bireye hemen hemen hi\u00e7 hareket alan\u0131 vermemi\u015fti; fakat yeni Devlet ideolojisi savunucular\u0131 bu kadar\u0131n\u0131 bile bah\u015fetmez. \u201cBirey hi\u00e7bir \u015feydir\u201d diye ilan ederler, \u201cg\u00f6z \u00f6n\u00fcnde tutulan \u015fey topluluktur\u201d. Hi\u00e7bir \u015fey, yeni ilah\u0131n doymak bilmez i\u015ftah\u0131n\u0131 bireyin tamamen teslim olmas\u0131ndan daha fazla tatmin etmeyecektir.[33]<\/p><\/blockquote>\n

Fakat Goldman, kendisinin \u201cbireysellik\u201d dedi\u011fi \u015feyi h\u00e2kim Amerikan ideolojisinin sevgilisi \u201car\u0131zal\u0131 bireycilik\u201d kavram\u0131ndan de ay\u0131rt etmeye de gayret eder.[34] Bu ikincisini, \u201csadece bireyi ve onun bireyselli\u011fini bast\u0131rma ve yenilgiye u\u011fratma giri\u015fimi\u201d, \u201cbir avu\u00e7 \u00e7\u0131karc\u0131 \u00fcst\u00fcn insana hizmet etmeleri i\u00e7in insanlar\u0131 k\u00f6le s\u0131n\u0131f\u0131 olarak s\u00fcr\u00fcle\u015ftirirken tamamen efendiler i\u00e7in \u2018bireycilik\u2019\u201d ifade eden bir doktrin olarak reddeder.[35] Benzer bir tema, 1917 May\u0131s\u0131\u2019nda New York\u2019ta verdi\u011fi \u201cDevlet ve G\u00fc\u00e7l\u00fc Muhalifleri: Freidrich Nieztsche, Max Stirner, Raplh Waldo Emerson, David Thoreau ve Di\u011ferleri\u201d ba\u015fl\u0131kl\u0131 dersin konusu olabilirdi.[36]<\/p>\n

\"ratner_fig03b\"<\/p>\n

Bir anar\u015fist ve ayn\u0131 zamanda Rus\u00e7a (Litvanyaca), Almanca ve Yiddi\u015f\u00e7e konu\u015fan bir Yahudi kad\u0131n g\u00f6\u00e7men olarak Goldman\u2019\u0131n d\u00fc\u015f\u00fcnceleri, a\u00e7\u0131k\u00e7a entelekt\u00fcel, k\u00fclt\u00fcrel ve dilsel bak\u0131mdan \u00f6rne\u011fin Benjamin Tucker taraf\u0131ndan icra edilen Amerikan radikalizminden ayr\u0131d\u0131r. Amerikan muhalif miras\u0131n\u0131n belirleyici \u00f6zellikleri Protestanl\u0131k, Emerson\u2019un ve Thoreau\u2019nun bireycili\u011fi ve Jefforson\u2019n\u0131n demokrasisinin bir birle\u015fiminden t\u00fcremi\u015ftir; bunlar Goldman\u2019\u0131n anar\u015fizminin \u00e7ok az bor\u00e7lu oldu\u011fu felsefelerdir. \u0130\u00e7inde yer ald\u0131\u011f\u0131 anar\u015fist \u00e7evrelerdeki di\u011fer Avrupal\u0131 g\u00f6\u00e7menler gibi, gerideki Eski D\u00fcnya\u2019ya ait ge\u00e7mi\u015fi terk etmi\u015f, kendisini sadece Yeni D\u00fcnya\u2019daki k\u00f6ks\u00fczl\u00fckte bulmu\u015ftur. Bundan dolay\u0131, onun siyasal felsefesi bu yerli Amerikan radikal geleneklerinden ba\u015fka k\u00f6klere sahiptir. Goldman, bir Amerikan toplumsal-k\u00fclt\u00fcrel ba\u011flam i\u00e7inde sonu\u00e7 kar\u0131\u015f\u0131m\u0131 ekleyerek, Stirner\u2019in kendilik kavram\u0131yla Kropotkin\u2019in kolektivizmini yeniden form\u00fcle etmi\u015f ve onlar\u0131 Nietzscheci de\u011fera\u015f\u0131m\u0131 projesi ile birle\u015ftirmi\u015ftir.[37]<\/p>\n

E\u011fer Goldman\u2019\u0131n bireycili\u011fe ve toplumsala g\u00f6sterdi\u011fi birle\u015fik dikkat al\u0131\u015f\u0131lm\u0131\u015f de\u011filse, bu y\u00fczden zamana uygun olana kar\u015f\u0131n zamana ayk\u0131r\u0131 olana de\u011fer vermekle ilgilenir. Nietzsche\u2019ye y\u00f6nelik ilgisini ba\u015fka \u00e7a\u011fda\u015flar\u0131n\u0131n bir\u00e7o\u011fuyla payla\u015fmas\u0131na ra\u011fmen, o bunu olduk\u00e7a farkl\u0131 bir anlamda yapm\u0131\u015ft\u0131r. Y\u00fczy\u0131l sonu entelekt\u00fcelleri ve 20. y\u00fczy\u0131l ba\u015f\u0131 d\u0131\u015favurumcular\u0131 i\u00e7in, \u00f6rne\u011fin, Nietzsche\u2019nin \u00dcstinsan\u2019\u0131 s\u00fcr\u00fcn\u00fcn ortak e\u011filimlerine veya burjuva ideolojisine kar\u015f\u0131 yarat\u0131c\u0131 dehan\u0131n \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc temsil eder. Kimi Alman sanat\u00e7\u0131 ve yazarlar, devletin eski d\u00fcnya d\u00fczenine ve y\u0131pranm\u0131\u015f kurumlar\u0131na kar\u015f\u0131 olmas\u0131na ra\u011fmen, Birinci D\u00fcnya Sava\u015f\u0131n\u0131, en az\u0131ndan ba\u015flang\u0131c\u0131nda, geleneklerin ve tarihin k\u0131s\u0131tlamalar\u0131ndan \u00f6zg\u00fcr bir yeni d\u00fcnya do\u011furacak olan s\u00f6zde Nietzscheci y\u0131k\u0131m\u0131n bir \u00f6rne\u011fi olarak selamlayacak kadar ileri gittiler.[38]<\/p>\n

Bu elbette yaln\u0131zca, Goldman\u2019\u0131n hep dikkat \u00e7ekmeye gayret etti\u011fi Nietzsche\u2019ye y\u00f6nelik ters yakla\u015f\u0131m t\u00fcrlerinin, ne filozofun d\u00fc\u015f\u00fcncesinin ne de anar\u015fizmin t\u00fcm ruhuyla uyumlu olmad\u0131\u011f\u0131n\u0131 g\u00f6sterir. Bunun i\u00e7in Goldman, Nietzsche\u2019yi, pek de her \u015feyden \u00f6nce \u201czaman\u0131n ruhu\u201d ile uyumlu veya sadece \u201cmodern\u201d olma endi\u015fesi ta\u015f\u0131yan birisi olarak de\u011fil; fakat daha ziyade \u00f6ncelikle ve en ba\u015fta bir anar\u015fist olarak okumu\u015ftur. Onun Nietzsche okumalar\u0131n\u0131 \u00e7a\u011fda\u015flar\u0131n\u0131n \u00e7o\u011funlu\u011fundan ay\u0131ran budur. \u015e\u00f6yle ifade eder:<\/p>\n

\u201cHedefine ula\u015fm\u0131\u015f\u201d sanat\u00e7\u0131lar entelekt\u00fcel ufuktaki \u00f6l\u00fc ruhlard\u0131r. Uzla\u015fmaz ve g\u00f6z\u00fc pek ruhlar asla \u201chedefine ula\u015fmaz\u201d. Onlar\u0131n ya\u015fam\u0131 zamanlar\u0131n\u0131n aptall\u0131k ve durgunlu\u011fu ile sonsuz bir sava\u015f\u0131m\u0131 temsil eder. Onlar Nietzsche\u2019nin \u201czamana ayk\u0131r\u0131\u201d dedi\u011fi \u015feyde kalmal\u0131d\u0131rlar, \u00e7\u00fcnk\u00fc yeni bir bi\u00e7im, yeni bir ifade ya da yeni de\u011ferler i\u00e7in \u00e7abalayan her \u015fey daima zamana ayk\u0131r\u0131 olmaya mahk\u00fbm edilmi\u015flerdir.[39]<\/p><\/blockquote>\n

Ayn\u0131 \u015fekilde, \u00e7a\u011fda\u015f kar\u015f\u0131-k\u00fclt\u00fcr e\u011filimleriyle me\u015fgul oldu\u011fu ve o d\u00f6nemde \u00e7ok \u00f6nemli olan toplumsal ve siyasal sorunlara kendini adad\u0131\u011f\u0131 s\u0131rada Goldman\u2019\u0131n Nietzsche dersleri, filozofun kendi ruhunda, g\u00f6r\u00fcn\u00fc\u015fe g\u00f6re olduk\u00e7a zamana ayk\u0131r\u0131 mesajlar iletmek amac\u0131ndayd\u0131. Goldman\u2019a g\u00f6re bu, anar\u015fizmin devam eden amac\u0131n\u0131 -\u201cNietzsche\u2019nin bir anar\u015fist\u201d oldu\u011funu iddia etmesine imk\u00e2n veren- kavray\u0131\u015f\u0131- temsil eder. [40]<\/p>\n

\u201cNietzsche bir anar\u015fistti\u201d
\nEmma Goldman\u2019\u0131n Nietzsche Derslerini yeniden olu\u015fturmak
\n<\/em><\/strong>Leigh Starcro<\/strong>ss<\/strong><\/p>\n

EK:Emma Goldman\u2019\u0131n Freidrich Nietzsche \u00fczerine Konu\u015fmalar\u0131n\u0131n Kronolojisi:<\/p>\n

1913<\/p>\n

25 Nisan 17:00, Kad\u0131nlar Kul\u00fcb\u00fc ve 20:00: Howe Hall, Denver. Nietzsche \u00fczerine bir dizi a\u00e7\u0131l\u0131\u015f dersi olarak planlanm\u0131\u015f.<\/p>\n

26 Nisan, 17:00, Kad\u0131nlar Kul\u00fcb\u00fc ve 20:00: Normal Hall, Denver. Nietzsche \u00fczerine bir dizi a\u00e7\u0131l\u0131\u015f dersi olarak planlanm\u0131\u015f.<\/p>\n

28 Nisan, 17:00, Kad\u0131nlar Kul\u00fcb\u00fc, and 8 PM: Howe Hall, Denver. Nietzsche \u00fczerine bir dizi a\u00e7\u0131l\u0131\u015f dersi olarak planlanm\u0131\u015f.<\/p>\n

25 Nisan, Kad\u0131nlar Kul\u00fcb\u00fc, Denver. Nietzsche \u00fczerine bir ders planlanm\u0131\u015f.<\/p>\n

30 Nisan, 17:00 Kad\u0131nlar Kul\u00fcb\u00fc, 20:00 Howe Hall, Denver. Nietzsche \u00fczerine bir bildiri planlanm\u0131\u015f.<\/p>\n

1 May\u0131s, Kad\u0131nlar Kul\u00fcb\u00fc, Denver. Nietzsche \u00fczerine bir ders planlanm\u0131\u015f.<\/p>\n

8 Haziran, Jefferson Square Hall, San Francisco. \u201c\u0130sa Kar\u015f\u0131t\u0131 Friedrich Nietzsche: Hristiyanl\u0131\u011fa kar\u015f\u0131 G\u00fc\u00e7l\u00fc Sald\u0131r\u0131.\u201d<\/p>\n

15 Haziran, Mammoth Hall, Los Angeles. \u201cFriedrich Nietzsche Devlet\u00e7ilik-Kar\u015f\u0131t\u0131\u201d<\/p>\n

20 Temmuz, Jefferson Square Hall, San Francisco. \u201cFriedrich Nietzsche, Devlet\u00e7ilik-Kar\u015f\u0131t\u0131.\u201d<\/p>\n

23 Kas\u0131m, Harlem Mason Tap\u0131na\u011f\u0131, New York City. \u201cFriedrich Nietzsche, Devlet\u00e7ilik-Kar\u015f\u0131t\u0131.\u201d<\/p>\n

30 Kas\u0131m, Harlem Mason Tap\u0131na\u011f\u0131, New York City. \u201c\u0130yinin ve K\u00f6t\u00fcn\u00fcn \u00f6tesinde\u201d<\/p>\n

21 Aral\u0131k, Harlem Mason Tap\u0131na\u011f\u0131, New York City. \u201c\u0130sa Kar\u015f\u0131t\u0131 Friedrich Nietzsche: Hristiyanl\u0131\u011fa kar\u015f\u0131 G\u00fc\u00e7l\u00fc Sald\u0131r\u0131.\u201d<\/p>\n

1915<\/p>\n

21 Mart, Harlem Mason Tap\u0131na\u011f\u0131, New York City. \u201cNietzsche, Birinci D\u00fcnya Sava\u015f\u0131\u2019n\u0131n Entelekt\u00fcel F\u0131rt\u0131na Merkezi.\u201d<\/p>\n

30 May\u0131s, Marble Hall, Denver. \u201cFriedrich Nietzsche, Avrupa Sava\u015f\u0131\u2019n\u0131n Entelekt\u00fcel F\u0131rt\u0131na Merkezi.\u201d<\/p>\n

25 Temmuz, Averill Hall, San Francisco. \u201cNietzsche, Sava\u015f\u2019\u0131n Entelekt\u00fcel F\u0131rt\u0131na Merkezi.\u201d<\/p>\n

3 A\u011fustos, Turn Hall, Portland, Oregon. \u201cNietzsche ve Sava\u015f.\u201d<\/p>\n

Tarihi Bilinmiyor, Philadelphia. \u201cFriedrich Nietzsche, Avrupa\u2019n\u0131n Entelekt\u00fcel F\u0131rt\u0131na Merkezi.\u201d<\/p>\n

16 Kas\u0131m, Turner Hall, Detroit, Michigan. \u201cFriedrich Nietzsche, Avrupa Sava\u015f\u0131\u2019n\u0131n Entelekt\u00fcel F\u0131rt\u0131na Merkezi.\u201d<\/p>\n

2 Aral\u0131k, Fine Arts Theatre, Chicago, Illinois. \u201cNietzsche ve Alman \u0130mparatoru\u201d<\/p>\n

1916<\/p>\n

13 \u015eubat, Harlem Mason Tap\u0131na\u011f\u0131, New York City. \u201cNietzsche ve Alman \u0130mparatoru.\u201d<\/p>\n

23 Mart, Arcade Hall, Washington, D.C. \u201cNietzsche ve Alman \u0130mparatoru.\u201d<\/p>\n

28 Mart, M\u00fczik Konservatuar\u0131, Pittsburgh. \u201cFriedrich Nietzsche, Birinci D\u00fcnya Sava\u015f\u0131\u2019n\u0131n Entelekt\u00fcel F\u0131rt\u0131na Merkezi.\u201d<\/p>\n

15 Haziran, Burbank Hall, Los Angeles. \u201cFriedrich Nietzsche ve Alman \u0130mparatoru.\u201d<\/p>\n

21 Temmuz, Averill Hall, San Francisco. \u201cFriedrich Nietzsche ve Alman \u0130mparatoru.\u201d<\/p>\n

1917<\/p>\n

20 May\u0131s: Harlem Mason Ta\u0131na\u011f\u0131, New York City. \u201cDevlet ve D\u00fc\u015fmanlar\u0131: Friedrich Nietzsche, Max Stirner, Ralph Waldo Emerson, David Thoreau and Di\u011ferleri\u201d; Nietzsche \u00fczerine bir konu\u015fma olarak planlanm\u0131\u015f.<\/p>\n

Bilgiler Berkeley, Kaliforniya \u00dcniversitesi\u2019nde, Emma Goldman Tebli\u011fleri Projesi taraf\u0131ndan sa\u011flanm\u0131\u015ft\u0131r.<\/p>\n

Notlar<\/p>\n

1 Bak. Emma Goldman, Hayat\u0131m\u0131 Ya\u015farken (\u0130stanbul: Metis-Kaos Yay\u0131nlar\u0131, 1996).<\/p>\n

2 Bu bilgi Berkeley, California \u00dcniversitesi, Emma Goldman Tebli\u011fleri Projesi Edit\u00f6r\/Direkt\u00f6r\u00fc Candace Falk taraf\u0131ndan sa\u011flanm\u0131\u015ft\u0131r.<\/p>\n

3 Goldman, Hayat\u0131m\u0131 Ya\u015farken, s. 178.<\/p>\n

4 Agy, p. 178.<\/p>\n

5 Bak Roger Cardinal, Expressionism (London: Paladin, 1984), passim.<\/p>\n

6 Goldman, Hayat\u0131m\u0131 Ya\u015farken, p. 178.<\/p>\n

7 Agy.<\/p>\n

8 Agy.<\/p>\n

9 Agy., s. 199.<\/p>\n

10 Agy., p. 200.<\/p>\n

11 Agy., ss. 200-201.<\/p>\n

12 Bak\u0131n\u0131z. Ek.<\/p>\n

13 O. Shilling, \u201cEmma Goldman in Philadelphia,\u201d Free Society, March, 13, 1898.<\/p>\n

14 Agy.<\/p>\n

15 Introduction, Alix Kates Shulman, ed., Red Emma Speaks: Selected Writings and Speeches (London: Wildwood House, 1979), p. 14.<\/p>\n

16 Goldman, Preface, Anarchism and Other Essays (New York: Dover Publications, 1969), pp. 41-43.<\/p>\n

17 Agy., p. 44.<\/p>\n

18 Agy.<\/p>\n

19 Goldman, \u2018The Failure of Christianity,\u2019 Red Emma Speaks, p. 186.<\/p>\n

20 Agy., pp. 186-87.<\/p>\n

21 Bak\u0131n\u0131z. Ek.<\/p>\n

22 Bak\u0131n\u0131z. Ek.<\/p>\n

23 Goldman, Preface, Anarchism and Other Essays, pp. 44-45.<\/p>\n

24 Bak\u0131n\u0131z. Ek.<\/p>\n

25 David Leigh, \u201cEmma Goldman in San Francisco,\u201d Mother Earth, October, 1915, pp. 278-79.<\/p>\n

26 Agy.<\/p>\n

27 Bu dersin asl\u0131 New York Kamu K\u00fct\u00fcphanesi\u2019nin Elyazmalar\u0131 B\u00f6l\u00fcm\u00fcnden temin edilmi\u015ftir., Alix Kates Shulman taraf\u0131ndan K\u0131z\u0131l Emma Konu\u015fuyor\u2019un ikinci k\u0131sm\u0131n\u0131n \u00f6ns\u00f6z\u00fcne kaydedildi\u011fi gibi, s. 103. Shulman bu metnin 1912 civarlar\u0131nda yaz\u0131ld\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcrer.<\/p>\n

28 Goldman, \u201cJealousy: Causes and a Possible Cure,\u201d Red Emma Speaks, pp. 168-69.<\/p>\n

29 Bak\u0131n\u0131z. Ek.<\/p>\n

30 Harry Boland, \u201cTwo Days in Philadelphia\u201d in Mother Earth, December, 1915, p 342.<\/p>\n

31 Agy.<\/p>\n

32 Goldman\u2019\u0131n derslerinin bir\u00e7o\u011funun \u00f6zel olaylarda Yiddi\u015f\u00e7e olarak verilmesine dikkati \u00e7ekmek bu ba\u011flamda ilgin\u00e7tir. Bu, gelenek ve dinin reddi de dahil Nietzscheci bir t\u00fcm de\u011ferlerin de\u011fera\u015f\u0131m\u0131 projesini benimserken, yine de belirli bir k\u00fclt\u00fcrel s\u00fcreklilik d\u00fc\u015f\u00fcncesine sahip \u00e7\u0131km\u0131\u015f oldu\u011funa i\u015faret eder gibi g\u00f6r\u00fcn\u00fcyor. Bkz. Hayat\u0131m\u0131 Ya\u015farken, \u00e7e\u015fitli yerlerde<\/p>\n

33 \u201cThe Individual, Society and the State\u201d in Red Emma Speaks, p. 94.<\/p>\n

34 Agy., p. 89.<\/p>\n

35 Agy.<\/p>\n

36 Bak\u0131n\u0131z. Ek.<\/p>\n

37 Bkz. Linnie Blake, \u201cA Jew, A Whore, A Bomber: Becoming Emma Goldman, Rhizomatic Intellectual\u201d in Angelaki 2:3 (1997), pp. 179-90.<\/p>\n

38 Bak\u0131n\u0131z Roger Cardinal, \u00e7e\u015fitli yerlerde.<\/p>\n

39 Goldman, \u201cIntellectual Proletarians\u201d in Red Emma Speaks, p 178.<\/p>\n

40 Goldman, Hayat\u0131m\u0131 Ya\u015farken, s. 1<\/p>\n

\u201cNietzsche bir anar\u015fistti\u201d \u2013 Emma Goldman\u2019\u0131n Nietzsche Derslerini yeniden olu\u015fturmak \u2013 Leigh Starcross<\/a>
\nT\u00fcrk\u00e7eye \u00c7eviren:\u00a0traductionact<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

1913 ile 1917 aras\u0131nda, Emma Goldman Birle\u015fik Devletlerin ba\u015f\u0131ndan sonuna Nietzsche ve onun teorilerinin \u00e7a\u011fda\u015f anar\u015fist meseleler bak\u0131m\u0131ndan \u00f6nemini konu alan kamuya a\u00e7\u0131k bir dizi ders verdi. Bu d\u00f6nem boyunca hepsinde, Los Angeles\u2019tan New York\u2019a, en az\u0131ndan yirmi \u00fc\u00e7 kez, Nietzsche\u2019nin d\u00fc\u015f\u00fcncesiyle ateizm, devlet-kar\u015f\u0131tl\u0131\u011f\u0131 ve (Birinci D\u00fcnya Sava\u015f\u0131 ba\u011flam\u0131 g\u00f6z \u00f6n\u00fcnde tutulursa) milliyet\u00e7ilik\/militarizm-kar\u015f\u0131tl\u0131\u011f\u0131 temalar\u0131n\u0131n ili\u015fkisi […]<\/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":[9,10,11,5,6,8,7],"class_list":["post-7","post","type-post","status-publish","format-standard","hentry","category-turkce-makaleler","tag-anarchy","tag-ego-and-its-own","tag-einzige-und-sein-eigentum","tag-emma-goldman","tag-friedrich-nietzsche","tag-individual","tag-max-stirner"],"_links":{"self":[{"href":"https:\/\/yasamaevet.noblogs.org\/index.php?rest_route=\/wp\/v2\/posts\/7","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=7"}],"version-history":[{"count":5,"href":"https:\/\/yasamaevet.noblogs.org\/index.php?rest_route=\/wp\/v2\/posts\/7\/revisions"}],"predecessor-version":[{"id":294,"href":"https:\/\/yasamaevet.noblogs.org\/index.php?rest_route=\/wp\/v2\/posts\/7\/revisions\/294"}],"wp:attachment":[{"href":"https:\/\/yasamaevet.noblogs.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/yasamaevet.noblogs.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/yasamaevet.noblogs.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}