{"id":7849,"date":"2019-06-23T10:30:00","date_gmt":"2019-06-23T07:30:00","guid":{"rendered":"https:\/\/millidusunce.com\/misak\/?p=7849&preview=true&preview_id=7849"},"modified":"2019-06-21T22:50:58","modified_gmt":"2019-06-21T19:50:58","slug":"yabancilasma-olgusuna-yonelik-birtakim-dusunceler","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/yabancilasma-olgusuna-yonelik-birtakim-dusunceler\/","title":{"rendered":"Yabanc\u0131la\u015fma olgusuna y\u00f6nelik birtak\u0131m d\u00fc\u015f\u00fcnceler"},"content":{"rendered":"
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Edvard Munch (1863-1944)-\u00c7\u0131\u011fl\u0131k<\/p><\/div>\n

Yabanc\u0131la\u015fman\u0131n iki y\u00f6n\u00fc<\/strong><\/h2>\n

Yabanc\u0131la\u015fma olgusunu bizler \u00e7o\u011fu zaman tek y\u00f6nl\u00fc alg\u0131lar\u0131z, tek y\u00f6nl\u00fc d\u00fc\u015f\u00fcn\u00fcr\u00fcz ve tek y\u00f6nl\u00fc yarg\u0131lar\u0131z. Ki\u015finin veya toplumun birtak\u0131m de\u011ferlerden, birtak\u0131m kodlardan uzakla\u015fmas\u0131 olarak yabanc\u0131la\u015fma asl\u0131nda iki y\u00f6nl\u00fcd\u00fcr. Yabanc\u0131la\u015fma dedi\u011fimizde birtak\u0131m kodlar kar\u015f\u0131s\u0131nda ki\u015finin ya da toplumun tan\u0131nmaz hale gelmi\u015fli\u011fini kastediyor gibiyizdir. Tabii ayn\u0131 \u015fekilde ki\u015fi veya toplum da o birtak\u0131m kodlar\u0131 kendisine tan\u0131nmaz k\u0131l\u0131yordur. Yabanc\u0131la\u015fma kavram\u0131n\u0131 Hegel ve Marks \u00fczerinden sorgulayan Umberto Eco \u201cA\u00e7\u0131k Yap\u0131t\u201d adl\u0131 kitab\u0131nda bu kavram\u0131n ger\u00e7ekte iki boyutlu oldu\u011funu ortaya koyuyor. Yabanc\u0131la\u015fman\u0131n ilk boyutu ba\u015fka bir \u015fey ad\u0131na kendinden vazge\u00e7me, o ba\u015fka \u015feye kendini b\u0131rakma, kendisini ona kapt\u0131rma ve kendisi d\u0131\u015f\u0131nda bir \u015feyde ba\u015fkas\u0131 olma durumudur<\/em>. O ba\u015fka \u015fey tabiat\u0131yla d\u0131\u015fsal bir g\u00fc\u00e7t\u00fcr<\/em>. Bu d\u0131\u015fsal g\u00fcc\u00fcn benim \u00fczerimde etkili olabilmesi i\u00e7in kendimin eyleyen olmaktan \u00e7\u0131kmas\u0131 gerekiyor. Yani bu t\u00fcrden yabanc\u0131la\u015fmada ben edilginle\u015fiyorum<\/em>. Haliyle buradaki ben<\/em>\u2019i hem ki\u015fi hem de toplum<\/em> olarak d\u00fc\u015f\u00fcnmeliyiz. \u00c7\u00fcnk\u00fc bireyler de toplumlar da kendilerine yabanc\u0131la\u015fabiliyorlar. Yabanc\u0131la\u015fman\u0131n ikinci boyutuysa, bizim kendisine ba\u011fl\u0131 bulundu\u011fumuz, b\u00fcsb\u00fct\u00fcn bizim d\u0131\u015f\u0131m\u0131zda olan bir \u015feyi, bizimle hi\u00e7bir ili\u015fkisi olmayan bir g\u00fcc\u00fc, b\u00fct\u00fcn direnmelerimize kar\u015f\u0131n bizi kendi buyru\u011fu alt\u0131na alan, ama biz kendimiz oldu\u011fumuz ve o g\u00fc\u00e7 de bir ba\u015fkas\u0131 oldu\u011fu i\u00e7in, bilhassa bizim oldu\u011fumuzdan farkl\u0131 oldu\u011fu i\u00e7in, g\u00fcn\u00fcn birinde bizim onu yok edebilece\u011fimiz veya onu reddedebilece\u011fimiz k\u00f6t\u00fcl\u00fckt\u00fcr.[1]<\/a><\/p>\n

Yabanc\u0131la\u015fma her zaman tehlikeli midir?<\/strong><\/h2>\n

G\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere her iki durumda da d\u0131\u015fsal bir g\u00fcc\u00fcn bizi yabanc\u0131la\u015ft\u0131rmas\u0131 s\u00f6z konusudur. Bununla birlikte ilkinde biz o g\u00fc\u00e7 kar\u015f\u0131s\u0131nda edilginizdir fakat ikincisinde diren\u00e7liyizdir. Birinci durumda, bizi kendimize yabanc\u0131la\u015ft\u0131ran d\u0131\u015fsal g\u00fc\u00e7 kar\u015f\u0131s\u0131ndaki pasifli\u011fimiz nedeniyle bu yabanc\u0131la\u015fmadan kurtulmam\u0131z pek m\u00fcmk\u00fcn g\u00f6r\u00fcnm\u00fcyor. Buna g\u00f6n\u00fcll\u00fc yabanc\u0131la\u015fma dersek herhalde do\u011fru bir saptamada bulunmu\u015f oluruz. Di\u011fer durumda ise boyunduruk alt\u0131nda zorunlu yabanc\u0131la\u015fma s\u00f6z konusudur. Zorunlu yabanc\u0131la\u015fmaya y\u00f6nelik direncimiz g\u00fcn\u00fcn birinde bask\u0131n \u00e7\u0131kabilir, ama direncimiz t\u00fcmden k\u0131r\u0131labilir de. Her iki yabanc\u0131la\u015fma da tehlike arz etmektedir. Yine de \u015funu soral\u0131m: Yabanc\u0131la\u015fmak ni\u00e7in olumsuz veya tehlikelidir? Bu sorunun yan\u0131t\u0131 asl\u0131nda basittir: Tehlike, kendimize ait de\u011ferler bak\u0131m\u0131ndand\u0131r. Oysaki bizi kendimize yabanc\u0131la\u015ft\u0131ran veya yabanc\u0131la\u015ft\u0131rmaya \u00e7al\u0131\u015fan d\u0131\u015fsal g\u00fc\u00e7 indinde bizim kendimize yabanc\u0131la\u015fmam\u0131z bir tehlike de\u011fildir.<\/em><\/p>\n

Her iki yabanc\u0131la\u015fmay\u0131 e\u015fzamanl\u0131 ya\u015fad\u0131\u011f\u0131m\u0131z i\u00e7in bocal\u0131yoruz<\/strong><\/h2>\n

Fakat meseleye bir de \u015f\u00f6yle bakal\u0131m: Diyelim ki biz bir d\u0131\u015f g\u00fcc\u00fcn muhatab\u0131y\u0131z. Yine diyelim ki d\u0131\u015f g\u00fc\u00e7 Bat\u0131 uygarl\u0131\u011f\u0131d\u0131r. Meselenin felsefi tart\u0131\u015fmas\u0131 bir yana, Bat\u0131 uygarl\u0131\u011f\u0131 bask\u0131s\u0131yla bizler, realitede, hem g\u00f6n\u00fcll\u00fc hem de zorunlu yabanc\u0131la\u015fmay\u0131 ya\u015fad\u0131k ve ya\u015f\u0131yoruz. Bizler k\u00e2h Bat\u0131l\u0131 gibi olmak k\u00e2h Bat\u0131ya direnmek pe\u015findeyiz. Her iki yabanc\u0131la\u015fmay\u0131 e\u015fzamanl\u0131 ya\u015fad\u0131\u011f\u0131m\u0131z i\u00e7in de kendimizi Bat\u0131ya kapt\u0131rmak ile kendimizi Bat\u0131dan kurtarmak aras\u0131nda s\u00fcrekli bocal\u0131yoruz.<\/em> Burada sanki istemem yan cebime koy tavr\u0131 ge\u00e7erlidir. Bir \u00f6nceki paragraf\u0131n bitiminde d\u0131\u015fsal g\u00fc\u00e7 indinde bizim kendimize yabanc\u0131la\u015fmam\u0131z\u0131n tehlike bar\u0131nd\u0131rmad\u0131\u011f\u0131n\u0131 s\u00f6ylemi\u015ftik. Acaba \u00f6yle midir? Hat\u0131rlatal\u0131m ki fetheden fethedilir! \u015eu halde Bat\u0131 uygarl\u0131\u011f\u0131 bizi kendisine tastamam benzetmek ister mi? Yahut da bizim g\u00f6n\u00fcll\u00fc ya da zorunlu olarak Bat\u0131 uygarl\u0131\u011f\u0131n\u0131 \u00f6z\u00fcmsememiz durumu Bat\u0131 i\u00e7in bir tehlike arz eder mi?<\/em><\/p>\n

\u0130stemem yan cebime koy tavr\u0131<\/strong><\/h2>\n

\u0130stemem yan cebime koy tavr\u0131nda k\u00f6r\u00fc k\u00f6r\u00fcne Bat\u0131 hayranl\u0131\u011f\u0131 aramak yersizdir. Bat\u0131 kar\u015f\u0131s\u0131nda ezilenlerin kendilerini a\u015fa\u011f\u0131lamak niyeti de yoktur. Buradaki as\u0131l maksat yabanc\u0131la\u015farak ezilmekten kurtulmakt\u0131r.<\/em> Bu durumu biraz da serbest k\u00fclt\u00fcr al\u0131\u015fveri\u015flerine yormak gerekiyor. Almanya\u2019daki gurbet\u00e7ilerimiz T\u00fcrkiye\u2019deki soyda\u015flar\u0131na k\u0131smen yabanc\u0131la\u015f\u0131yorlar ama Almanlar\u0131 da az bu\u00e7uk kendilerine benzetiyorlar.<\/em> D\u00fc\u011f\u00fcn konvoyu, d\u00f6ner ve lahmacun derken arkada\u015fl\u0131k gruplar\u0131 i\u00e7indeki Alman gen\u00e7leriyle T\u00fcrk gen\u00e7leri aras\u0131nda Almanca-T\u00fcrk\u00e7e kar\u0131\u015f\u0131m\u0131 sokak dilinin olu\u015fmaya ba\u015flamas\u0131 Alman ayd\u0131nlar\u0131n\u0131 tedirgin ediyor.<\/em> Yunanl\u0131 entelekt\u00fcel Jusdanis modernli\u011fin dayatmalar\u0131ndan s\u00f6z ederken Avrupa-merkezcilik Avrupal\u0131 olmayan toplumlardan Avrupa\u2019ya \u00f6zg\u00fc kayg\u0131lar talep eder diyor.<\/em>[2]<\/a> Gelgelelim, Jusdanis\u2019in de dolayl\u0131 yoldan ima etti\u011fi \u00fczere, Avrupa-merkezciler bu taleplerini Avrupal\u0131 olmayanlar\u0131 Avrupa\u2019n\u0131n merkezine \u00e7ekmek amac\u0131yla dayatm\u0131yorlar. Avrupa-merkezciler Avrupal\u0131 olmayanlar\u0131 kendi merkezlerinin uydular\u0131na d\u00f6n\u00fc\u015ft\u00fcrebilmek i\u00e7in kendilerine benzetmeye \u00e7al\u0131\u015f\u0131yorlar. Muhtemeldir ki bu y\u00f6ntemle \u0131slah edilmi\u015f Avrupal\u0131 olmayan toplumlar arzu edilmektedir. Merkezin \u00e7evresine konu\u015fland\u0131r\u0131lm\u0131\u015f toplumlar diyebiliriz ki hem yabanc\u0131d\u0131rlar hem de Avrupal\u0131d\u0131rlar.<\/em> Aksi takdirde, \u00f6teki toplumlar\u0131n kendilerine tam yabanc\u0131la\u015fmalar\u0131 durumunda Bat\u0131 i\u00e7in ger\u00e7ek bir tehlike do\u011fabilecektir. Bu tehlike Bat\u0131l\u0131 olmayanlar\u0131n Bat\u0131l\u0131 gibi ayd\u0131nlanmas\u0131d\u0131r. Almanya ve Fransa hem tarihsel d\u00fc\u015fmand\u0131r hem ayd\u0131nlanm\u0131\u015f kom\u015fudur. Bat\u0131 b\u00f6ylesi bir rekabete dayal\u0131 ayd\u0131nlanm\u0131\u015f kom\u015fulu\u011fu Asya\u2019da mesela T\u00fcrkiye ve \u0130ran kom\u015fulu\u011funda g\u00f6rmek istemez.<\/p>\n

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Gregor Samsa<\/p><\/div>\n

Yabanc\u0131la\u015fma ve ayd\u0131nlanma<\/strong><\/h2>\n

\u015eimdi burada Hilmi Ziya \u00dclken\u2019e kulak verelim: \u201cT\u00fcrkiye\u2019de ayd\u0131nlanma devri diye bir devir oldu\u011funu s\u00f6ylemek g\u00fc\u00e7t\u00fcr. \u00c7\u00fcnk\u00fc Fransa\u2019da Lumi\u00e8re<\/em>, Almanya\u2019da Aufklarung<\/em> denen bir fikir cereyan\u0131n\u0131n kendi b\u00fcnyemizden do\u011fabilmesi i\u00e7in, ondan \u00f6nce bu fikirleri haz\u0131rlayan tecr\u00fcbecilik ve ak\u0131lc\u0131l\u0131k \u00e7\u0131\u011f\u0131rlar\u0131n\u0131n, Renaissance<\/em> ile ba\u015flayan Descartes<\/em> ve Locke<\/em> ile geli\u015fen b\u00fct\u00fcn modern felsefenin T\u00fcrkiye\u2019de ya\u015fanm\u0131\u015f olmas\u0131 gerekirdi.\u201d[3]<\/a> \u00dclken\u2019in bu s\u00f6zleri her ne kadar tart\u0131\u015fmaya a\u00e7\u0131k ifadeler olsa da \u015fekle tak\u0131l\u0131p kal\u0131rsak \u00dclken\u2019in ifade-i meram\u0131n\u0131 \u00e7arp\u0131tm\u0131\u015f oluruz. Biz kendi ayd\u0131nlanma devrimizin te\u015fekk\u00fcl\u00fc i\u00e7in Bat\u0131daki modern felsefenin kendimize \u00f6zg\u00fc muadilini ya\u015fayamad\u0131\u011f\u0131m\u0131zdan \u00f6t\u00fcr\u00fc yeni zamanlara ayak uyduramad\u0131k.<\/em> Yoksa ve mesela ille de Bergson yeti\u015ftirmemiz gerekmiyordu fakat Bergson ayar\u0131nda bir d\u00fc\u015f\u00fcnce adam\u0131n\u0131 ve birtak\u0131m fikir ak\u0131mlar\u0131n\u0131 kendi b\u00fcnyemizden \u00e7\u0131karabilmeliydik. T\u00fcrkistan\u2019da bin y\u0131l \u00f6nce k\u0131p\u0131rdanma ya\u015fam\u0131\u015ft\u0131k ama bu k\u0131p\u0131rdanmay\u0131 hem bug\u00fcnlerimize l\u00e2y\u0131k\u0131yla intikal ettiremedik hem de s\u00f6z konusu T\u00fcrkistan k\u0131p\u0131rdanmas\u0131n\u0131n \u00fczerine yeni d\u00fc\u015f\u00fcnceler in\u015fa edemedik. \u00dclken, 16.-18. y\u00fczy\u0131llarda Avrupa\u2019daki fikir geli\u015fmeleri s\u00fcr\u00fcp giderken T\u00fcrkiye\u2019nin (ve b\u00fct\u00fcn \u015eark d\u00fcnyas\u0131n\u0131n) kendi i\u00e7ine kapand\u0131\u011f\u0131n\u0131 hat\u0131rlat\u0131yor. Vaziyet b\u00f6yle olunca da T\u00fcrkiye ayd\u0131nlanmas\u0131 tabii bir fikir evriminin sonucu olacak yerde 19. y\u00fczy\u0131l ortas\u0131nda birdenbire d\u0131\u015far\u0131dan gelen bir fikir a\u015f\u0131s\u0131n\u0131n \u00fcr\u00fcn\u00fc olarak do\u011fmu\u015ftur diyor.<\/p>\n

Medeniyet de\u011fi\u015ftirme ve yabanc\u0131la\u015fma<\/strong><\/h2>\n

Bizde tabii fikir evrimi ya\u015fanmad\u0131. D\u00fc\u015f\u00fcncelerimiz hi\u00e7bir zaman tam h\u00fcr olamad\u0131.<\/em> \u015eayet ki bir milletin kendisine yabanc\u0131la\u015fmas\u0131 y\u00fczde y\u00fcz olumsuz bir durumsa \u015fu soruyu kendimize sormam\u0131z ka\u00e7\u0131n\u0131lmaz olmuyor mu? Bizler bin y\u0131l \u00f6nce Bozk\u0131r medeniyetinden \u0130slam medeniyetine ge\u00e7erken \u00e7ok de\u011fi\u015ftikse bu de\u011fi\u015fme bir bak\u0131mdan T\u00fcrkl\u00fc\u011f\u00fcn kendisine yabanc\u0131la\u015fmas\u0131 de\u011fil midir? Bu keskin soru yabanc\u0131la\u015fman\u0131n o kadar da k\u00f6t\u00fc bir \u015fey olmad\u0131\u011f\u0131 fikrini bizlere telkin edebilir. Bir toplumun kendisine yabanc\u0131la\u015fmaks\u0131z\u0131n din ve medeniyet de\u011fi\u015ftiremeyece\u011fi ger\u00e7e\u011fi de ortadad\u0131r. Bununla birlikte Bat\u0131 ayd\u0131nlanmas\u0131n\u0131 ya\u015fayabilmemiz i\u00e7in M\u00fcsl\u00fcmanl\u0131\u011f\u0131 b\u0131rak\u0131p H\u0131ristiyanl\u0131\u011fa ge\u00e7memiz gerekiyor mu? Japonya \u00f6rne\u011fi gerekmedi\u011fini g\u00f6steriyor. \u201c\u0130lim \u00c7in\u2019de de olsa gidip al\u0131n\u0131z!\u201d prensibi biraz da yabanc\u0131la\u015fman\u0131n zorunlu ve me\u015fru oldu\u011fu anlam\u0131na gelmiyor mu? Bat\u0131ya \u00f6yk\u00fcnerek kendimize yabanc\u0131la\u015fmam\u0131z\u0131n Bat\u0131 i\u00e7in bir tehlike do\u011furup do\u011furmayaca\u011f\u0131 sorusuna bin y\u0131l \u00f6nceki tecr\u00fcbemizle cevap verelim: Bozk\u0131r medeniyetini terk etmek suretiyle M\u00fcsl\u00fcman olup da kendimize yabanc\u0131la\u015ft\u0131\u011f\u0131m\u0131zda Araplara y\u00f6nelik bir tehlikeye d\u00f6n\u00fc\u015ft\u00fck. M\u00fcsl\u00fcman \u00fclkelere bin y\u0131l boyunca tahakk\u00fcm ettik ve yaln\u0131zca H\u0131ristiyan Bat\u0131\u2019n\u0131n de\u011fil M\u00fcsl\u00fcman \u015eark\u2019\u0131n da d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131 kazand\u0131k. \u0130slam lehine kendimize yabanc\u0131la\u015ft\u0131\u011f\u0131m\u0131zda (olumlu ve olumsuz y\u00f6nleriyle) hem yeni bir kimlik edindik hem de \u0130slam co\u011frafyas\u0131n\u0131n tart\u0131\u015fmas\u0131z temsilcisi olduk. Kendimize \u015fimdiki yabanc\u0131la\u015fmam\u0131zda yine ayn\u0131 \u015fey olursa bu sefer de Bat\u0131 medeniyetinin (bu medeniyeti kendimize uyarlayarak) temsilcisi durumuna d\u00f6n\u00fc\u015f\u00fcr m\u00fcy\u00fcz?<\/em><\/p>\n

Biz bu k\u0131sa yaz\u0131m\u0131zda herhangi bir \u00f6ng\u00f6r\u00fcde bulunmuyoruz. S\u00f6ylemeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z, bir toplumun kendisine yabanc\u0131la\u015fmas\u0131n\u0131n y\u00fczde y\u00fcz k\u00f6t\u00fc olup olmad\u0131\u011f\u0131 sorusunu ortaya atarak bir tart\u0131\u015fmaya zemin haz\u0131rlamakt\u0131r ve bu tart\u0131\u015fma ortam\u0131nda \u0130slam medeniyetinin biz T\u00fcrklerden neleri g\u00f6t\u00fcrd\u00fc\u011f\u00fcn\u00fcn ve biz T\u00fcrklere neler kazand\u0131rd\u0131\u011f\u0131n\u0131n cesaretle konu\u015fulmas\u0131n\u0131 da arzu ediyoruz.<\/p>\n

 <\/p>\n

\u00a0<\/em><\/strong><\/p>\n

[1]<\/a> Umberto Eco, A\u00e7\u0131k Yap\u0131t, sayfa 161-162, Kabalc\u0131 Yay\u0131nlar\u0131, \u0130stanbul 1992<\/p>\n

[2]<\/a> Gregory Jusdanis, Gecikmi\u015f Modernlik, sayfa 31, Metis Yay\u0131nlar\u0131, \u0130stanbul 1998<\/p>\n

[3]<\/a> Hilmi Ziya \u00dclken, T\u00fcrkiye\u2019de \u00c7a\u011fda\u015f D\u00fc\u015f\u00fcnce Tarihi, sayfa 64, \u00dclken Yay\u0131nlar\u0131, \u0130stanbul 1999<\/p>\n","protected":false},"excerpt":{"rendered":"

Bizler bin y\u0131l \u00f6nce Bozk\u0131r medeniyetinden \u0130slam medeniyetine ge\u00e7erken \u00e7ok de\u011fi\u015ftikse bu de\u011fi\u015fme bir bak\u0131mdan T\u00fcrkl\u00fc\u011f\u00fcn kendisine yabanc\u0131la\u015fmas\u0131 de\u011fil midir? Metin Sava\u015f yabanc\u0131la\u015fman\u0131n olumlu yanlar\u0131n\u0131n da olabilece\u011fini tart\u0131\u015fmaya a\u00e7\u0131yor.<\/p>\n","protected":false},"author":106,"featured_media":7856,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_links_to":"","_links_to_target":""},"categories":[2,68],"tags":[970,973,971,974,48,972,969],"yoast_head":"\nYabanc\u0131la\u015fma olgusuna y\u00f6nelik birtak\u0131m d\u00fc\u015f\u00fcnceler - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu<\/title>\n<link rel=\"canonical\" href=\"https:\/\/millidusunce.com\/misak\/yabancilasma-olgusuna-yonelik-birtakim-dusunceler\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Yabanc\u0131la\u015fma olgusuna y\u00f6nelik birtak\u0131m d\u00fc\u015f\u00fcnceler - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu\" \/>\n<meta property=\"og:description\" content=\"Bizler bin y\u0131l \u00f6nce Bozk\u0131r medeniyetinden \u0130slam medeniyetine ge\u00e7erken \u00e7ok de\u011fi\u015ftikse bu de\u011fi\u015fme bir bak\u0131mdan T\u00fcrkl\u00fc\u011f\u00fcn kendisine yabanc\u0131la\u015fmas\u0131 de\u011fil midir? 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