\t\t\t\t\t\t\t ![](\"http:\/\/www.lekolin.org\/wp-content\/uploads\/2020\/03\/339-1.jpg\")
\n\t\t\t\t\t\t<\/div>\n
0<\/p>\n
21<\/p>\n
TR<\/p>\n
<\/p>\n
\t :” ” <\/p>\n
\t :”” <\/p>\n
\t ” “,” ” <\/p>\n
\t ” ” <\/p>\n
Friedrich Nietzsche, 20. y\u00fczy\u0131l\u0131n en b\u00fcy\u00fck ahlak
\nfilozoflar\u0131ndan biridir. Fakat eril sistem, onun bu ger\u00e7ekli\u011fini hi\u00e7 olmad\u0131\u011f\u0131
\nkadar \u00e7arp\u0131tm\u0131\u015f ve onu, ahlak\u0131n kayna\u011f\u0131 olan kad\u0131n kar\u015f\u0131s\u0131nda eli k\u0131rba\u00e7l\u0131 koyu
\nbir kad\u0131n d\u00fc\u015fman\u0131 gibi sunmu\u015ftur. Oysaki Nietzsche\u2019nin ahlak aray\u0131\u015f\u0131n\u0131n
\ntemelinde kad\u0131n vard\u0131r. Onu ahlak aray\u0131\u015f\u0131na s\u00fcr\u00fckleyen esas etken kad\u0131nd\u0131r. Bu
\nbak\u0131mdan Nietzsche\u2019nin karanl\u0131\u011fa \u00e7ekilmi\u015f hakikatini, eril sistemin t\u00fcm
\n\u00e7arp\u0131tmalar\u0131ndan ar\u0131nd\u0131rarak yeniden g\u00fcn y\u00fcz\u00fcne \u00e7\u0131karmay\u0131, kad\u0131nlar olarak
\n\u00f6nemsememiz gerekti\u011fini d\u00fc\u015f\u00fcn\u00fcyorum. Zira Nietzsche ger\u00e7ekli\u011fi, san\u0131lan\u0131n
\naksine kad\u0131n toplumsall\u0131\u011f\u0131n\u0131n, kad\u0131n ahlak\u0131n\u0131n ve en \u00f6nemlisi de \u00f6zg\u00fcr kad\u0131n\u0131n
\nger\u00e7ek aray\u0131\u015f\u00e7\u0131l\u0131\u011f\u0131d\u0131r. <\/p>\n
Bilindi\u011fi gibi Nietzsche, ya\u015fad\u0131\u011f\u0131 \u00e7a\u011f\u0131n insan\u0131n\u0131 a\u015fk ve Peki, bu hakikat neydi ve nas\u0131l yitirilmi\u015fti? Nietzsche de, Ahlak\u0131n kayna\u011f\u0131na dair aray\u0131\u015f\u0131, Nietzsche\u2019yi Zerd\u00fc\u015ft\u2019e Art\u0131k Nietzsche\u2019nin b\u00fct\u00fcn \u00e7al\u0131\u015fmalar\u0131n\u0131n esas\u0131n\u0131, kad\u0131n ve Dolay\u0131s\u0131yla Nietzsche\u2019nin \u201ckad\u0131nlara m\u0131 gidiyorsun, \u00f6yleyse Oysaki bu \u00fcnl\u00fc s\u00f6yleminde ge\u00e7en k\u0131rba\u00e7 kavram\u0131, tamamen \u00a0<\/p>\n Ekin Gever<\/p>\n \u00a0<\/p>\n \u00a0<\/p>\n \u00a0<\/span><\/p>\n K\u00fcrdistan www.lekolin.org \u00a0<\/p>\n \t<\/p>\n
\ndostluk gibi kutsal olgular a\u00e7\u0131s\u0131ndan son derece \u00f6z\u00fcnden bo\u015falm\u0131\u015f ve sahte
\nbuluyordu. Bu y\u00fczden de koca insan topluluklar\u0131 i\u00e7erisinde kendisini yapayaln\u0131z
\nhissediyordu. Ama bu durumu hi\u00e7bir zaman kabullenmedi ve daima bir m\u00fccadele
\ni\u00e7erisinde oldu. \u00c7\u00fcnk\u00fc o, bu sahteli\u011fi kabullenecek kadar \u00e7a\u011f\u0131n\u0131n insan\u0131
\nde\u011fildi. Bu nedenle de kendisi ve insanl\u0131k i\u00e7in, yeniden bir hakikat aray\u0131\u015f\u0131na
\ngirdi. Ona g\u00f6re bu sahteli\u011fin kayna\u011f\u0131nda, kesinlikle hakikatin yitimi
\nyat\u0131yordu.\u00a0 <\/span><\/p>\n
\nher filozofun yapt\u0131\u011f\u0131 gibi i\u015fe \u2018Tanr\u0131\u2019dan ba\u015flad\u0131. Hakikat yolunun daha ilk
\nad\u0131m\u0131nda Tanr\u0131n\u0131n \u00f6ld\u00fc\u011f\u00fcn\u00fc ilan ederken, sa\u011flam ad\u0131mlarla ilerledi\u011finden
\nolduk\u00e7a emindi. Ancak tam da \u2018Tanr\u0131 \u00f6ld\u00fc\u2019 dedi\u011fi bir s\u0131rada Salome ona, \u2018Tanr\u0131
\n\u00f6ld\u00fcyse ahlak sorunu do\u011far, ahlak\u0131n yerine neyi koyacaks\u0131n?\u2019 sorusunu y\u00f6neltir.
\nSalome, ya\u015fam\u0131 boyunca Nietzsche\u2019yi en fazla etkileyen, felsefi yo\u011funla\u015fmalar\u0131
\n\u00fczerinde daima belirleyici bir etkisi olan zeki ve g\u00fc\u00e7l\u00fc bir kad\u0131nd\u0131.
\nSalome\u2019nin kendisine y\u00f6neltti\u011fi bu son derece \u00f6nemli olan soru, Nietzsche i\u00e7in
\nsonun ba\u015flang\u0131c\u0131 oldu. Bu sorunun ard\u0131ndan esas\u0131n ahlak oldu\u011funu fark eden
\nNietzsche, bundan sonraki hakikat aray\u0131\u015f\u0131n\u0131 ahlak\u0131n kayna\u011f\u0131 nedir sorusunun
\nyan\u0131t\u0131n\u0131 bulmak olarak belirledi. <\/p>\n
\ng\u00f6t\u00fcrecek ve Zerd\u00fc\u015ft ahlak\u0131na vard\u0131k\u00e7a da, eril \u00e7a\u011f\u0131n zihniyet formlar\u0131ndan
\ns\u0131yr\u0131l\u0131p, yeniden kad\u0131na d\u00f6n\u00fc\u015f\u00fc ya\u015fayacakt\u0131r. \u00c7\u00fcnk\u00fc Zerd\u00fc\u015ft felsefesi, erke\u011fin
\neril tanr\u0131s\u0131na kar\u015f\u0131, kad\u0131n\u0131n toplumsal ahlak\u0131n\u0131 buyuruyordu. Bu y\u00fczden de
\nZerd\u00fc\u015ft felsefesinin derinliklerine dald\u0131k\u00e7a, ahlakta kad\u0131n\u0131n g\u00fcc\u00fcn\u00fc ke\u015ffediyor
\nve yitirilen ahlak\u0131n, asl\u0131nda yitirilen kad\u0131n oldu\u011funu anl\u0131yordu. Keza
\ntoplumsal ahlak, son tahlilde kad\u0131n olarak ger\u00e7ekle\u015fmi\u015fti. Bunun \u00fczerine
\nNietzsche, kendisini Zerd\u00fc\u015ft buyru\u011funun m\u00fcritli\u011fine adad\u0131. <\/p>\n
\nonun ahlak\u0131 olu\u015fturacakt\u0131. Zira hakikat yolunda ula\u015ft\u0131\u011f\u0131 b\u00fct\u00fcn sonu\u00e7lar ona
\ninsanl\u0131\u011f\u0131n kurtulu\u015funun kad\u0131n ahlak\u0131ndan ge\u00e7ti\u011fini s\u00f6yl\u00fcyordu. Asl\u0131nda
\nNietzsche, en ba\u015f\u0131ndan beri bu di\u015fil hakikatin fideli\u011finde yeti\u015fmi\u015fti.
\n\u00c7ocuklu\u011funu annesi, k\u0131z karde\u015fi, anneannesi ve evlenmemi\u015f iki teyzesiyle
\nbirlikte ge\u00e7irmi\u015fti. Ya\u015fad\u0131\u011f\u0131 bu deneyim, onu 20. y\u00fczy\u0131l\u0131n ger\u00e7ek bir ahlak
\nfilozofu ve hakikat aray\u0131\u015f\u00e7\u0131s\u0131 yapt\u0131. \u00d6l\u00fcnceye kadar da hayat ak\u0131\u015f\u0131n\u0131 bu di\u015fil
\nhakikat belirledi. Dolay\u0131s\u0131yla Nietzsche i\u00e7in hakikat, di\u015fildi. Ancak ya\u015fad\u0131\u011f\u0131
\n\u00e7a\u011f\u0131n eril karakteri, bu hakikatin varl\u0131\u011f\u0131na imkan tan\u0131m\u0131yordu. Bu nedenle
\nFriedrich, ya\u015fad\u0131\u011f\u0131 \u00e7a\u011f\u0131 \u2018erkek \u00e7a\u011f\u0131\u2019 olarak tan\u0131mlad\u0131. Bu, onun deyimiyle \u015fu
\nanlama geliyordu di\u015fil hakikat, eril duygunun k\u0131zg\u0131n \u00e7a\u011f\u0131nda ya\u015f\u0131yordu. Bu
\ny\u00fczden de birka\u00e7 y\u00fczy\u0131l i\u00e7erisinde b\u00fct\u00fcn\u00fcyle erke\u011fe d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi tehlikesi
\nvard\u0131. Nietzsche bununla e\u011fer ki durdurulamazsa, hakikatin sonsuza dek eril
\nsistemin karanl\u0131\u011f\u0131na g\u00f6m\u00fclebilece\u011fi tehlikesine dikkat \u00e7ekiyordu. Buna dur
\ndemenin tek yolu ise \u2018\u00fcst insan\u2019\u0131 yaratmakt\u0131. Bundan dolay\u0131 Nietzsche, ahlaki
\nkopu\u015fu ya\u015fayan sistem toplumsall\u0131\u011f\u0131na kar\u015f\u0131, kad\u0131n ahlak\u0131na yeniden d\u00f6n\u00fc\u015f
\nanlam\u0131ndaki \u2018\u00fcst insan\u2019 \u00e7\u0131k\u0131\u015f\u0131n\u0131 ger\u00e7ekle\u015ftirdi. Ancak onun bu \u00fcst insan
\n\u00e7\u0131k\u0131\u015f\u0131, \u00e7ok yan\u0131lg\u0131l\u0131 ele al\u0131nacak ve sistem taraf\u0131ndan b\u00fcy\u00fck \u00e7arp\u0131tmalara
\nu\u011frat\u0131lacakt\u0131. Eril sistem, topluma a\u015f\u0131lad\u0131\u011f\u0131 \u0131rk\u00e7\u0131l\u0131k hastal\u0131\u011f\u0131n\u0131n teorik
\nmalzemesini onun bu kavram\u0131na dayand\u0131rd\u0131. Bu y\u00fczden de \u00fcst insan kavram\u0131, uzun
\nbir zaman bir\u00e7ok tart\u0131\u015fman\u0131n merkezinde yer alan \u2018tart\u0131\u015fmal\u0131k\u2019 bir kavram
\nhaline getirildi. Oysaki Nietzsche\u2019nin \u2018\u00fcst insan\u2019la kastetti\u011fi ahlaka yeniden
\nd\u00f6nen insan olarak, ahlaktan kopu\u015fu ya\u015fayan hi\u00e7lik dolaylar\u0131ndaki insan
\nger\u00e7ekli\u011fini a\u015fmakt\u0131r. Yani \u2018\u00fcst insan\u2019a var\u0131\u015f, asl\u0131nda toplumsall\u0131\u011f\u0131n \u00f6z\u00fc olan
\nkad\u0131n ahlak\u0131na yeniden d\u00f6n\u00fc\u015f\u00fcn ger\u00e7ekle\u015fmesiydi. Bu y\u00fczden de Nietzsche, \u00fcst
\ninsan\u0131 bir varolu\u015f tarz\u0131 olarak yorumlad\u0131. Zira kad\u0131n ahlak\u0131, toplumun varolu\u015f
\ntarz\u0131yd\u0131. <\/p>\n
\nk\u0131rbac\u0131n\u0131 unutma s\u00f6z\u00fcn\u00fcn mesaj\u0131, asl\u0131nda biz kad\u0131nlara sistem taraf\u0131ndan
\nyo\u011funca \u00e7arp\u0131t\u0131larak sunulmu\u015ftur. Keza ya\u015fam\u0131, felsefesi ve ahlak aray\u0131\u015f\u00e7\u0131l\u0131\u011f\u0131
\ng\u00f6z \u00f6n\u00fcnde bulunduruldu\u011funda Nietzsche\u2019nin bu s\u00f6z\u00fcyle fahi\u015fele\u015ftirilmi\u015f,
\ncinsel bir objeye d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015f ve kad\u0131nca duygular\u0131ndan ar\u0131nd\u0131r\u0131l\u0131p
\nerkekle\u015ftirilmi\u015f kad\u0131n ger\u00e7ekli\u011fine kar\u015f\u0131 duydu\u011fu nefreti dile getirmek
\nistedi\u011fi \u00e7ok a\u00e7\u0131kt\u0131r. Ancak eril sistem onun bu s\u00f6ylemini \u2018kad\u0131na kar\u015f\u0131 \u015fiddet
\nme\u015frudur\u2019 \u015feklinde yorumlayarak toplumda yanl\u0131\u015f bir alg\u0131 olu\u015fmas\u0131n\u0131
\nsa\u011flam\u0131\u015ft\u0131r. B\u00f6ylece Nietzsche\u2019nin olu\u015fturmak istedi\u011fi toplumsal refleksin de
\ngeli\u015fimi \u00f6nlenmi\u015ftir.\u00a0 <\/span><\/p>\n
\nmecazidir. Nietzsche bununla d\u00fc\u015f\u00fcr\u00fclm\u00fc\u015f ve fahi\u015fele\u015ftirilmi\u015f kad\u0131n ger\u00e7ekli\u011fine
\nkar\u015f\u0131 t\u00fcm erkeklerin (hatta t\u00fcm toplumun) bir \u00f6fkesi olmas\u0131 gerekti\u011fini
\nbelirtmek istemi\u015ftir. Keza bu s\u00f6z\u00fcn\u00fc de, frengi hastal\u0131\u011f\u0131n\u0131 kapt\u0131\u011f\u0131 bir genelev
\ndeneyiminden sonra s\u00f6ylemle\u015ftirmi\u015f ve bu olaydan sonra da bir daha hi\u00e7bir
\nkad\u0131nla cinsel ili\u015fkiye girmemi\u015ftir. Hatta bunu daha da ideolojik bir formata
\nkavu\u015fturarak kad\u0131nla ili\u015fkiyi salt cinselli\u011fe indirgeyen bu durumu,
\nkapitalizmin \u2018zevk ahlak\u0131\u2019 olarak de\u011ferlendirmi\u015f ve reddetmi\u015ftir. Art\u0131k onun
\ni\u00e7in cinselli\u011fin tek bir anlam\u0131 vard\u0131r o da \u2018s\u00fcr\u00fcle\u015fme\u2019dir. Anla\u015f\u0131l\u0131yor ki
\nNietzsche bu s\u00f6z\u00fcyle yaln\u0131zca d\u00fc\u015f\u00fcr\u00fclm\u00fc\u015f kad\u0131n ger\u00e7ekli\u011fine kar\u015f\u0131 bir \u00f6fkenin
\nolmas\u0131 gerekti\u011fini hayk\u0131rmakla kalmam\u0131\u015f, ayn\u0131 zamanda cinselli\u011fe indirgenmi\u015f
\na\u015fk\u0131n, \u015fehvetin pen\u00e7esinde can \u00e7eki\u015fti\u011fini ve bu durumun insanl\u0131\u011f\u0131n sonunu
\ngetirece\u011fini de hayk\u0131rm\u0131\u015ft\u0131r. Nitekim ya\u015fam\u0131n\u0131n daha sonraki d\u00f6nemlerinde bu
\ndurumu \u00e7ok daha g\u00fc\u00e7l\u00fc bir ifadeye kavu\u015fturarak \u015funu s\u00f6yleyecektir: \u201c\u015eehvet
\nvarolu\u015fun deh\u015fetini ya\u015fat\u0131r. Bu a\u00e7\u0131dan Nietzsche\u2019nin, ya\u015fanan durumun vahametini
\nortaya koyabilmek i\u00e7in k\u0131rbac\u0131 \u00f6zellikle se\u00e7ti\u011fini d\u00fc\u015f\u00fcn\u00fclebilir. \u00c7\u00fcnk\u00fc \u00e7a\u011f\u0131n
\nrengini belirleyen bu durumun vahameti, ancak b\u00f6ylesi bir mecazla
\nanlat\u0131labilirdi. Dolay\u0131s\u0131yla Nietzsche ger\u00e7ekli\u011fi, t\u00fcm bu belirtilenlerden de
\nanla\u015f\u0131laca\u011f\u0131 \u00fczere bir kad\u0131n d\u00fc\u015fmanl\u0131\u011f\u0131 de\u011fil, tersine bir \u00f6zg\u00fcr kad\u0131n
\naray\u0131\u015f\u00e7\u0131l\u0131\u011f\u0131d\u0131r.\u00a0 <\/span><\/p>\n
\nStratejik Ara\u015ft\u0131rmalar Merkezi<\/span><\/p>\n
\n– www.lekolin.net \u2013 www.lekolin.info<\/span><\/p>\n