{"id":1690,"date":"2024-09-25T11:34:03","date_gmt":"2024-09-25T08:34:03","guid":{"rendered":"https:\/\/erenyesilyurt.com\/?p=1690"},"modified":"2025-01-01T21:33:12","modified_gmt":"2025-01-01T18:33:12","slug":"luca-siniscalco-antaios-cagimiza-modern-insanin-yabancilasmasina-ve-koklerinden-kopmasina-karsi-bir-dergiydi","status":"publish","type":"post","link":"https:\/\/erenyesilyurt.com\/index.php\/2024\/09\/25\/luca-siniscalco-antaios-cagimiza-modern-insanin-yabancilasmasina-ve-koklerinden-kopmasina-karsi-bir-dergiydi\/","title":{"rendered":"Luca Siniscalco: Antaios, mitik-sembolik hermen\u00f6ti\u011fin k\u00fclt\u00fcrel silahlar\u0131yla d\u00fcnyan\u0131n yeniden yorumlanmas\u0131n\u0131 simgeliyordu"},"content":{"rendered":"\n

Muhafazakar Devrimcilik \u00fczerine yapt\u0131\u011f\u0131m ara\u015ft\u0131rmalarda Gelenekselcilik ile kar\u015f\u0131la\u015fmak benim i\u00e7in s\u00fcrpriz olmad\u0131. Birbirlerini nas\u0131l etkilediklerini, aralar\u0131nda bir ileti\u015fim olup olmad\u0131\u011f\u0131n\u0131 incelerken kar\u015f\u0131ma Antaios<\/em> dergisi \u00e7\u0131kt\u0131. Ernst J\u00fcnger ve Mircea Eliade\u2019nin edit\u00f6rl\u00fc\u011f\u00fcn\u00fc yapt\u0131\u011f\u0131 bu dergi, \u00fcst d\u00fczey muhafazak\u00e2r entelekt\u00fcellerin bir araya geldi\u011fi \u00f6nemli bir platformdu. Antaios<\/em>, J\u00fcnger ve Julius Evola gibi fig\u00fcrleri, ge\u00e7ti\u011fimiz g\u00fcnlerde Luca Siniscalco ile konu\u015ftuk.<\/p>\n\n\n\n

Sizi tan\u0131yarak ba\u015flayal\u0131m.
<\/em>
<\/strong>\u00d6ncelikle \u00e7al\u0131\u015fmalar\u0131ma g\u00f6sterdi\u011finiz ilgi ve k\u00fclt\u00fcrleraras\u0131 avangart platformunuzda bana bu diyalog alan\u0131n\u0131 sundu\u011funuz i\u00e7in \u00e7ok te\u015fekk\u00fcr etmek istiyorum. Ben Luca Siniscalco, \u015fu anda Bergamo \u00dcniversitesi’nde K\u00fclt\u00fcrleraras\u0131 Be\u015feri Bilimler alan\u0131nda, Alman Justus Liebig Gie\u00dfen \u00dcniversitesi ile ortakla\u015fa doktora \u00f6\u011frencisiyim. \u201cPost-sek\u00fcler \u00c7a\u011fda Kutsal\u0131n Olgusu Hans-Georg Gadamer’in Hermeneuti\u011fi, Hermann Nitsch ve Anselm Kiefer’in Sanat\u0131yla Kar\u015f\u0131la\u015fmalar<\/em>\u201d ara\u015ft\u0131rma projemin ge\u00e7ici ba\u015fl\u0131\u011f\u0131 alt\u0131nda devam ediyor.<\/p>\n\n\n\n

Daha \u00f6nce Milano \u00dcniversitesi’nde ( 2021- 2022) ve e-Campus \u00dcniversitesi’nde (2019-2023) Estetik alan\u0131nda Yard\u0131mc\u0131 Profes\u00f6r olarak g\u00f6rev yapt\u0131m. \u015eu anda, Avrupa Ekonomi Okulu’nda (Milano Kamp\u00fcs\u00fc) \u00c7al\u0131\u015fma Becerileri ve UniTreEdu Akademik Projesi’nde \u00c7a\u011fda\u015f Felsefe \u00fczerine dersler veriyorum.<\/p>\n\n\n\n

Ara\u015ft\u0131rma alanlar\u0131m \u00f6ncelikle \u00e7a\u011fda\u015f Alman felsefesi ve edebiyat\u0131, estetik, \u00e7a\u011fda\u015f sanat, sembolizm ve din felsefesi ile ilgilidir. Felsefe alan\u0131mdaki  y\u00fcksek lisans tezimi, sizin ve okuyucular\u0131n\u0131z i\u00e7in \u00f6nemli bir ilgi kayna\u011f\u0131 oldu\u011funu bildi\u011fim \u201cAntaios\u201d dergisine ay\u0131rd\u0131m.<\/p>\n\n\n\n

Akademinin \u00f6tesinde, nispeten gen\u00e7 ya\u015flardan itibaren perennializm, b\u00fct\u00fcnsel gelenekselcilik ve muhafazakar devrimcilik  \u00f6zel bir ilgi duyarak, d\u00fczensiz ve \u201czamans\u0131z\u201d (Nietzsche’nin kulland\u0131\u011f\u0131 ba\u011flamda ) yazarlar\u0131n d\u00fc\u015f\u00fcncelerinin incelenmesi, tart\u0131\u015f\u0131lmas\u0131 ve editoryal tan\u0131t\u0131m\u0131na dahil oldum.Bu d\u00fc\u015f\u00fcnce ak\u0131mlar\u0131 \u00fczerine, \u00e7e\u015fitli editoryal, k\u00fclt\u00fcrel ve hatta sanatsal projeleri koordine etti\u011fim iyi bir ki\u015fisel yay\u0131nlar da haz\u0131rlad\u0131m.<\/p>\n\n\n\n

\u201cAntaios\u201d Dergisinin nas\u0131l  ortaya \u00e7\u0131kt\u0131 ve \u00f6nemi nedir? <\/em><\/strong> <\/em>Eliade ve J\u00fcnger’in yollar\u0131 burada nas\u0131l kesi\u015fti?<\/em><\/strong> <\/em>Bu derginin kendisinden sonraki ku\u015faklar \u00fczerindeki etkisi nas\u0131l oldu?<\/em><\/strong><\/p>\n\n\n\n

\u201cAntaios\u201d<\/em> dergisi, Alman yazar ve filozof Ernst J\u00fcnger (1895-1998) ile Romanyal\u0131 dinler tarih\u00e7isi Mircea Eliade’nin (1907-1986) y\u00f6netiminde 1959\u2018dan 1971\u2019e kadar Alman yay\u0131nevi Klett-Cotta taraf\u0131ndan yay\u0131mland\u0131.<\/p>\n\n\n\n

Bu k\u00fclt\u00fcrel projenin \u015feceresi olduk\u00e7a karma\u015f\u0131kt\u0131r ve  burada Eliade ile J\u00fcnger’in yollar\u0131n\u0131n bu yarat\u0131c\u0131 ve b\u00fcy\u00fcleyici y\u00f6nde nas\u0131l kesi\u015fti\u011fini a\u00e7\u0131klayan baz\u0131 \u00f6nemli olgular\u0131 \u00f6zetleyebilirim.<\/p>\n\n\n\n

G\u00f6r\u00fcn\u00fc\u015fe g\u00f6re bir dergi \u00fczerinde i\u015fbirli\u011fi yapma niyeti, arkada\u015f\u0131 Carl Schmitt’in arac\u0131l\u0131\u011f\u0131 sayesinde Eliade’yi zaten tan\u0131yan ve takdir eden J\u00fcnger’den geldi. \u0130kili – J\u00fcnger ve Eliade – ba\u015flang\u0131\u00e7ta mektupla\u015farak bir ileti\u015fim kurdular ve  ilk temaslar\u0131ndan be\u015f y\u0131l sonra, 1957’de ilk bulu\u015ftular.<\/p>\n\n\n\n

O d\u00f6nemde J\u00fcnger’in yay\u0131nc\u0131s\u0131 ve arkada\u015f\u0131 Ernst Klett, y\u00fcksek bir k\u00fclt\u00fcrel seviye ve uluslararas\u0131 bir perspektifle karakterize edilen muhafazak\u00e2r bir dergiyi tan\u0131tmak istiyordu.  Onun k\u00fclt\u00fcr sahibi ye\u011feni Philipp Wolff-Windegg genel yay\u0131n y\u00f6netmeni olarak se\u00e7ildi, ancak projeyi y\u00f6netmek i\u00e7in daha \u00fcnl\u00fc ve se\u00e7kin entelekt\u00fceller se\u00e7ilecekti. J\u00fcnger ve Eliade, Klett ile diyalog halinde, Wolff-Windegg’in t\u00fcm pratik g\u00f6revleri yerine getirmesine ra\u011fmen, kurucular\u0131n yan\u0131 s\u0131ra teorik ilham verenler ve nominal edit\u00f6rler oldular.<\/p>\n\n\n\n

Wolff-Windegg’in rol\u00fc, Hans Thomas Hakl’\u0131n da alt\u0131n\u0131 \u00e7izdi\u011fi gibi (“Antaios \u2018un tarihi \u00fczerine Almanca yay\u0131nlanan tek \u00f6nemli makalenin yazar\u0131: \u2018Den Antaios kenne und missbillige ich.<\/em> Kurze Geschichte der Zeitschrift ANTAIOS<\/em>, in \u201cAries\u201d, 9, 2<\/a>) \u00e7ok \u00f6nemliydi: b\u00f6ylesine b\u00fcy\u00fck bir projenin gerektirdi\u011fi t\u00fcm \u201ckirli i\u015fleri\u201d <\/em>tutkuyla ve dikkatle yaparken, J\u00fcnger ve Eliade esas olarak k\u00fclt\u00fcrel kalitenin g\u00fcvencesini ve d\u00fcnyan\u0131n d\u00f6rt bir yan\u0131ndan en iyi d\u00fc\u015f\u00fcnce ve fikirlerini dergiye ba\u011f\u0131\u015flamaya istekli kat\u0131l\u0131mc\u0131lar\u0131 \u00e7ekmek i\u00e7in bir kayna\u011f\u0131 temsil ediyordu. Bunlar\u0131n aras\u0131ndan sadece en \u00fcnl\u00fc isimleri burada hat\u0131rlatmak gerekirse Friedrich Georg J\u00fcnger, Emil M. Cioran, Roger Caillois, Cristina Campo, Henri Micheaux, Denis de Rougemont, Henry Corbin, Raimon Panikkar, Leopold Ziegler, Frithjof Schuon, Julius Evola <\/em>ve Gherardo Gnol<\/em>i gibi isimlerdi.<\/p>\n\n\n\n

Bu – ve daha bir\u00e7ok – se\u00e7kin isim 1971’de derginin sona ermesini engelleyemedi, bunun ba\u015fl\u0131ca nedeni ekonomikti – sat\u0131lan n\u00fcshalar editoryal \u00e7abay\u0131 s\u00fcrd\u00fcrmeye yetmiyordu.<\/p>\n\n\n\n

Geriye kalan – ve kalmaya devam eden – Ernst J\u00fcnger’in lirik bir ifadesinde sentezlenen projenin k\u00fclt\u00fcrel ve varolu\u015fsal gerilimidir: \u201cBug\u00fcn Kant’\u0131n parlak g\u00fcne\u015fi s\u00f6n\u00fckle\u015firken, belki de K\u00f6nigsbergli hem\u015ferisi Hamann’\u0131n karanl\u0131k g\u00fcne\u015fi y\u00fckseliyordur\u201d.<\/em> Buradaki ama\u00e7, daha a\u00e7\u0131k bir ifadeyle, 60’l\u0131 y\u0131llarda Marksizm’in ve ger\u00e7ekli\u011fi kapsaml\u0131 bir \u015fekilde yorumlayabilece\u011fi d\u00fc\u015f\u00fcn\u00fclen disiplinler olarak siyaset bilimi, sosyoloji ve materyalist psikanalizin merkezi rol\u00fcn\u00fcn hakim oldu\u011fu ana ak\u0131m Avrupa d\u00fc\u015f\u00fcncesine meydan okumakt\u0131. Bunun yerine, \u201cAntaios\u201d<\/em> bir \u201cTanr\u0131lar\u0131n dirili\u015fi\u201d<\/em> s\u00fcrecini \u00e7a\u011fr\u0131\u015ft\u0131r\u0131yordu: mitik-sembolik hermen\u00f6ti\u011fin sa\u011flad\u0131\u011f\u0131 k\u00fclt\u00fcrel \u201csilahlar\u201d arac\u0131l\u0131\u011f\u0131yla d\u00fcnyan\u0131n yorumlanmas\u0131. (Bu konudaki  <\/em>makaleme bak\u0131n\u0131z: Antaios: A Mythical and Symbolic Hermeneutics, in \u201cForum Philosophicum\u201d, vol. XXV, n. 1, 2020<\/em>)<\/a>.<\/p>\n\n\n\n

Wieland Schmied bunu 1960 tarihli Der Gegenwart eine<\/em> neue Dimension gewinnen – Zu zwei neuen Zeitschriften<\/em> ba\u015fl\u0131kl\u0131 makalesinde m\u00fckemmel bir \u015fekilde anlam\u0131\u015ft\u0131r: \u201c ‘Antaios’ \u00e7a\u011f\u0131m\u0131za, modern insan\u0131n yabanc\u0131la\u015fmas\u0131na ve k\u00f6klerinden kopmas\u0131na kar\u015f\u0131 bir dergiydi. Buradaki yazarlar, soyut kavramsal d\u00fc\u015f\u00fcncenin neden oldu\u011fu manevi yoksulla\u015fmaya isyan etmekte ve uzman bilimlerin bi\u00e7imsel ve kans\u0131z diline, kald\u0131r\u0131lm\u0131\u015f bir imgeler d\u00fcnyas\u0131n\u0131n sembolik diliyle kar\u015f\u0131 \u00e7\u0131kmaktad\u0131rlar. Burada ki\u015fi art\u0131k g\u00f6m\u00fclm\u00fc\u015f olan kaynaklar\u0131n izinde ilerler\u201d.<\/p>\n\n\n\n

Antaios\u2019 un teorik etkisini objektif olarak \u00f6l\u00e7mek zor bir i\u015ftir. Bir yandan, projenin sona ermesi ve ona adanm\u0131\u015f \u00e7al\u0131\u015fmalar\u0131n eksikli\u011fi – ara\u015ft\u0131rmama derinden ilham veren H.T. Hakl’\u0131n tek ba\u015f\u0131na maceral\u0131 yolculu\u011fu d\u0131\u015f\u0131nda – s\u0131n\u0131rl\u0131 ge\u00e7erlili\u011fini onayl\u0131yor gibi g\u00f6r\u00fcn\u00fcyor. Ancak, daha derin bir mercekten bak\u0131ld\u0131\u011f\u0131nda, bu deneyimin, derginin \u201cruhunu\u201d ve k\u00fclt\u00fcrel program\u0131n\u0131 s\u00fcrd\u00fcrmeye \u00e7al\u0131\u015fan ya da s\u00fcrd\u00fcr\u00fcyormu\u015f gibi yapan baz\u0131 do\u011frudan (ve dolayl\u0131) meyvelerini tan\u0131mak m\u00fcmk\u00fcnd\u00fcr. Bunlar aras\u0131nda \u201cScheidewege. Zeitschrift f\u00fcr skeptisches Denken<\/em>\u201d (1971’den itibaren) ve \u2018Merkur\u2019<\/em> (1968’den itibaren Klett Cotta taraf\u0131ndan yay\u0131nlanan, benzer bir muhafazakar bak\u0131\u015f a\u00e7\u0131s\u0131na sahip ve bug\u00fcn hala hayatta olan ayl\u0131k bir dergi) dergilerini ve \u00f6zellikle metapolitik \u00fczerine odaklanan ve s\u00f6zde Neue Rechte<\/em> ile ba\u011flant\u0131lar\u0131 olan, ayn\u0131 ad\u0131 ta\u015f\u0131yan Antaios yay\u0131nevini sayabilirim.<\/p>\n\n\n\n

Yak\u0131n zamanda Eranos \u00fczerine yazd\u0131\u011f\u0131m bir makalede ( Viaggio a Eranos<\/em> adl\u0131 kolektif kitapta .<\/em> Il ritorno degli D\u00e8i nel XX secolo<\/em>, Bietti, Milano 2024<\/a>), 20.y\u00fczy\u0131l Avrupa’s\u0131nda, farkl\u0131l\u0131klar\u0131na ve \u00f6zelliklerine ra\u011fmen, K\u0131sa Y\u00fczy\u0131l’\u0131n \u201cKaranl\u0131\u011f\u0131n Kalbi\u2019nde \u2019Ba\u015fka Bir Modernlik\u201d – Heidegger’in s\u00f6zl\u00fc\u011f\u00fcn\u00fc benimseyecek olursak Ba\u015fka Bir Ba\u015flang\u0131\u00e7 (Neuer Anfang<\/em>) – arama tutkusunu payla\u015fan, i\u00e7 i\u00e7e ge\u00e7mi\u015f dergiler, sempozyumlar ve k\u00fclt\u00fcrel \u00e7evrelerden olu\u015fan daha geni\u015f bir fenomen tan\u0131mlamak m\u00fcmk\u00fcnd\u00fcr. Rasyonalizm, materyalizm, pozitivizm ve sek\u00fclerle\u015fme \u015femalar\u0131na tabi olmay\u0131 reddederek mitin, sembollerin, ezoterizmin ve sanat\u0131n niteliksel ilham dillerinin de\u011fer kazanmas\u0131na dayan\u0131yordu. Bu perspektifle ba\u011flant\u0131l\u0131 olarak, i\u00e7 ve d\u0131\u015f, \u00f6zne ve nesne, fikir ve madde, a\u015fk\u0131nl\u0131k ve i\u00e7kinlik, par\u00e7a ve b\u00fct\u00fcnl\u00fc\u011f\u00fc bir araya getirmeyi ama\u00e7layan olgulara analojik bir yakla\u015f\u0131m geli\u015ftirilmi\u015ftir. <\/p>\n\n\n\n

J\u00fcnger, Eliade ve bu entelekt\u00fcel yolculu\u011fa kat\u0131lan di\u011fer d\u00fc\u015f\u00fcn\u00fcrler, mikrokozmosa yakla\u015farak, par\u00e7alar i\u00e7inde a\u015fk\u0131nl\u0131\u011f\u0131 bulmak ve ger\u00e7ekli\u011fin dokusunda \u00e7ok boyutlu bir ontolojiyi kavramak istemi\u015flerdir. Bu s\u00fcre\u00e7te, formun hiyerar\u015fisinden yola \u00e7\u0131karak, her zaman tarifsiz bir k\u00f6kene ula\u015fmay\u0131 hedeflemi\u015flerdir.<\/p>\n\n\n\n

El\u00e9mire Zolla taraf\u0131ndan kurulan \u0130talyan dergisi \u201cConoscenza Religiosa\u201d<\/em> ve Avusturyal\u0131 Walter Heinrich taraf\u0131ndan y\u00f6netilen \u201cZeitschrift f\u00fcr Ganzheitsforschung\u201d<\/em> gibi ba\u015fka editoryal deneyimlerle de kar\u015f\u0131la\u015f\u0131yoruz. Daha da geni\u015f anlamda, \u201cAntaios\u201d <\/em>deneyimi, Bat\u0131 ezoterizmi \u00e7al\u0131\u015fmalar\u0131n\u0131n son y\u0131llarda akademik alanda uluslararas\u0131 d\u00fczeyde uyand\u0131rd\u0131\u011f\u0131 \u00f6nemli ilgi art\u0131\u015f\u0131yla da diyaloga sokulabilir.Ge\u00e7mi\u015fe d\u00f6nersek, fikirler tarihi a\u00e7\u0131s\u0131ndan bunu yirminci y\u00fczy\u0131l\u0131n ba\u015flar\u0131ndaki ezoterik k\u00fclt\u00fcr \u00e7evreleriyle kar\u015f\u0131la\u015ft\u0131rmak ilgin\u00e7 olacakt\u0131r – \u00f6rne\u011fin \u0130talya’da Decio Calvari<\/em>‘nin Ba\u011f\u0131ms\u0131z Teosofi Birli\u011fi<\/em>‘nin kongre faaliyetlerini ve Gruppo di Ur’<\/em>un giri\u015fimlerini d\u00fc\u015f\u00fcn\u00fcyorum. Bat\u0131’n\u0131n bu gizli k\u00fclt\u00fcrel tarihi hala ara\u015ft\u0131rmac\u0131lara, akademisyenlere, yorumculara ve hatta haleflere ihtiya\u00e7 duymaktad\u0131r<\/p>\n\n\n\n

J\u00fcnger’in \u201cAntaios\u201d dergisindeki yaz\u0131lar\u0131nda \u00f6ne \u00e7\u0131kan konular nelerdi?<\/em><\/strong> <\/em>D\u00fc\u015f\u00fcncelerini hangi temalar \u00fczerine geli\u015ftirdi?
<\/em><\/strong><\/p>\n\n\n\n

Ernst J\u00fcnger, yay\u0131nland\u0131\u011f\u0131 on y\u0131l boyunca  Antaios\u2019ta 17 deneme yay\u0131nlad\u0131. Bunlar\u0131n \u00e7o\u011fu ilk olarak dergide yer alm\u0131\u015f, ancak daha sonra Alman yazar taraf\u0131ndan yeniden ele al\u0131nm\u0131\u015f ve ba\u011f\u0131ms\u0131z olarak yay\u0131nlanm\u0131\u015ft\u0131r. \u00d6rne\u011fin Antaios\u2019un sayfalar\u0131nda An der Zeitmauer<\/em>  kitab\u0131n\u0131n temel b\u00f6l\u00fcmlerinin yan\u0131 s\u0131ra ileride yay\u0131nlanaca\u011f\u0131  Maxima-Minima<\/em> ve Ann\u00e4herungen, Drogen und Rausch<\/em> kitaplar\u0131n\u0131n temel metinlerini de okuyabiliriz .<\/em><\/p>\n\n\n

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\"\"<\/figure>\n<\/div>\n\n\n

Modernite ve nihilizm sorunuyla, modern insan\u0131n varolu\u015fsal durumuyla alakal\u0131 bir \u00e7ok konuyu ele ald\u0131. \u00d6zellikle \u00e7ok say\u0131da seyahat g\u00fcnl\u00fc\u011f\u00fcnde daha kopuk konular\u0131 da ele al\u0131rlar. J\u00fcnger’in mevcut bibliyografyas\u0131 -en az\u0131ndan Avrupa dillerinde- g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda, bu makaleleri ke\u015ffetmek J\u00fcnger’in \u00e7al\u0131\u015fmalar\u0131 ba\u011flam\u0131nda son derece yeni senaryolar a\u00e7m\u0131yor.<\/p>\n\n\n\n

Bence \u00f6zellikle \u00f6nemli olan, yay\u0131n ba\u011flam\u0131 ve Ernst J\u00fcnger’in metinlerinin t\u00fcm \u201cAntaios\u201d \u201cprogram\u0131\u201d ile rezonans\u0131d\u0131r. Bu makaleleri bu ortam i\u00e7inde okumak, J\u00fcnger’in g\u00f6r\u00fc\u015f\u00fcnde mitlerin, sembollerin ve kutsall\u0131\u011f\u0131n merkezili\u011fini vurgulamaktad\u0131r – eski moda veya gerici bir \u015fekilde de\u011fil, ger\u00e7ekli\u011fin kavranmas\u0131nda ve insan ya\u015fam deneyiminin geli\u015ftirilmesinde logos<\/em> ‘un temel kar\u015f\u0131l\u0131klar\u0131 olarak. Do\u011fan\u0131n, k\u00fclt\u00fcrel geleneklerin, edebi ifadelerin ve hatta psikotropik deneyimlerin tezah\u00fcr\u00fc i\u00e7inde kutsall\u0131\u011f\u0131n g\u00fczelli\u011fini aramaya motive olan bu J\u00fcnger’in, k\u00fclt\u00fcrel kimli\u011finin en \u00fcnl\u00fc kahramanl\u0131k, militarizm ve siyaset y\u00fczeyiyle b\u00fct\u00fcnle\u015ftirilmesi gerekir.<\/p>\n\n\n\n

Muhafazak\u00e2r devrimci J\u00fcnger ile gelenek\u00e7i Eliade’nin bu platformda bir araya gelmesi olduk\u00e7a dikkat \u00e7ekici.<\/strong> Sizce muhafazak\u00e2r devrimciler ve gelenek\u00e7iler hangi noktalarda birle\u015fiyor, hangi konularda ayr\u0131\u015f\u0131yorlar?<\/strong> Bu bulu\u015fma hangi entelekt\u00fcel zeminde ger\u00e7ekle\u015fti?<\/strong>
<\/strong><\/p>\n\n\n\n

Burada  \u00f6n bilgi vermek gerekiyor. Eliade ve Gelenek\u00e7ilik aras\u0131ndaki ili\u015fkinin kendisi literat\u00fcrde geni\u015f \u00e7apta tart\u0131\u015f\u0131lm\u0131\u015f ve genellikle radikal bir \u015fekilde heterojen sonu\u00e7lara yol a\u00e7m\u0131\u015ft\u0131r. \u0130lgin\u00e7 ve \u00e7e\u015fitli bir tart\u0131\u015fmay\u0131 yanl\u0131\u015f bir \u015fekilde \u00f6zetleyerek, iki temel pozisyonu tan\u0131mlaman\u0131n m\u00fcmk\u00fcn oldu\u011funa inan\u0131yorum:  Eliade ve Gelenek\u00e7ilik aras\u0131ndaki ili\u015fki, literat\u00fcrde olduk\u00e7a tart\u0131\u015f\u0131lm\u0131\u015f ve genellikle farkl\u0131 sonu\u00e7lara yol a\u00e7m\u0131\u015ft\u0131r. Bu ilgin\u00e7 ve \u00e7e\u015fitli tart\u0131\u015fmay\u0131 k\u0131saca \u00f6zetlemek gerekirse, iki temel pozisyonun belirlenebilece\u011fini d\u00fc\u015f\u00fcn\u00fcyorum: Bir yandan, Eliade\u2019nin pozisyonlar\u0131n\u0131n, Gelenek d\u00fc\u015f\u00fcncesinin ana temsilcileriyle uyumlu oldu\u011funun alt\u0131 \u00e7izilerek, gelenek\u00e7i ak\u0131m\u0131n i\u00e7ine yerle\u015ftirilmesi ve Eliade\u2019nin onlara duydu\u011fu sayg\u0131n\u0131n s\u0131k\u00e7a vurgulanmas\u0131. Di\u011fer yandan ise Eliade\u2019nin akademik gerekliliklerine, bilimsel metodolojik yakla\u015f\u0131m\u0131na ve gelenek\u00e7ili\u011fin tarihsel dejenerasyon kavram\u0131n\u0131 reddetmesine odaklan\u0131lmas\u0131.Gelenek\u00e7ilik ba\u011flam\u0131nda \u201cg\u00fc\u00e7l\u00fc\u201d anlamda bir Gelenek kavram\u0131n\u0131n Eliade\u2019nin eserlerinde yer almamas\u0131, bu tart\u0131\u015fman\u0131n temel dayanak noktalar\u0131ndand\u0131r.<\/p>\n\n\n\n

Bu \u00f6zel tart\u0131\u015fmay\u0131 bir kenara b\u0131rak\u0131p sorunuza gelecek olursak, Antaios<\/em>  projesinin Eliade (ve Corbin, de Martino, Ker\u00e9nyi ve Zaehner gibi di\u011fer \u201cmeslekta\u015flar\u0131\u201d),  Muhafazakar Devrimcili\u011fin <\/em>temsilcileri (J\u00fcnger karde\u015fler, ama ayn\u0131 zamanda Niekisch) ve baz\u0131 gelenek\u00e7iler (di\u011ferleri aras\u0131nda: Schuon, Evola, Zolla, Campo, Pio Filippani-Ronconi<\/em>) taraf\u0131ndan yaz\u0131lan makalelere ev sahipli\u011fi yapm\u0131\u015f olmas\u0131 \u00f6nemlidir. Derginin politik olmayan y\u00f6n\u00fc g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda, hepsinin payla\u015ft\u0131\u011f\u0131 \u015fey, daha \u00f6nce \u201cmitsel-sembolik hermen\u00f6tik\u201d olarak tan\u0131mlad\u0131\u011f\u0131m duyarl\u0131l\u0131kt\u0131: insan\u0131n ger\u00e7ekli\u011fe bak\u0131\u015f\u0131n\u0131 yeniden kutsalla\u015ft\u0131rma ve ger\u00e7ekli\u011fi okumak, derinle\u015ftirmek ve hatta d\u00f6n\u00fc\u015ft\u00fcrmek i\u00e7in ilgili ve ger\u00e7ek bir ara\u00e7 seti olarak orijinal dini, ezoterik ve sembolik kaynaklara ba\u015fvurma giri\u015fimi. Perspektifleri aras\u0131ndaki \u00f6nemli teorik farkl\u0131l\u0131klar, bu g\u00f6revin varolu\u015fsal \u00f6nemi ve ortak anti-modern perspektif a\u00e7\u0131s\u0131ndan ikincil hale gelmektedir. Bu angajman tipik muhafazak\u00e2r-devrimci zihniyete g\u00f6re payla\u015f\u0131lm\u0131\u015ft\u0131r: gelene\u011fi ideolojikle\u015ftirerek ve \u015feyle\u015ftirerek de\u011fil, dinamik bir \u015fekilde g\u00fcncel ve canl\u0131 k\u0131larak korumak. Buradaki  ama.  J\u00fcnger taraf\u0131ndan <\/em>An der Zeitmauer<\/em> <\/em><\/strong>B\u00fcy\u00fck Kar\u015f\u0131la\u015fma, <\/em>Eliade taraf\u0131ndan dini birle\u015ftirici ve kozmogonik yollarda fethedilen coincidentia oppositorum  <\/em>olarak, bir\u00e7ok yazar taraf\u0131ndan farkl\u0131 semboller ve imgeler arac\u0131l\u0131\u011f\u0131yla tasvir edildi: ancak her zaman klasik metafizik ve teolojik d\u00fcalist formlar\u0131n d\u0131\u015f\u0131nda tasarlanan manevi bir konjugatif ger\u00e7ekle\u015fme ile kar\u015f\u0131 <\/em>kar\u015f\u0131yay\u0131z.<\/p>\n\n\n\n

Evola ve J\u00fcnger aras\u0131ndaki ili\u015fki hakk\u0131nda ne s\u00f6yleyebilirsiniz?<\/strong> Evola J\u00fcnger ile ileti\u015fim kurdu mu?<\/strong> Birbirlerini entelekt\u00fcel olarak nas\u0131l etkilediler?<\/strong>
<\/strong><\/p>\n\n\n

\n
\"\"<\/figure>\n<\/div>\n\n\n

Biyografik a\u00e7\u0131dan, olduk\u00e7a az ve \u00f6rt\u00fck izleri takip edebiliyoruz, ancak bu izler \u00f6nemli ve verimli bir ili\u015fkiyi kan\u0131tlamak i\u00e7in yeterli. J\u00fcnger, Evola’n\u0131n 1920’lerin sonundan itibaren temas halinde oldu\u011fu Alman ve Avusturya muhafazakar devrimcilerinden <\/em>\u00a0yaln\u0131zca biridir. Muhtemelen hi\u00e7 y\u00fcz y\u00fcze g\u00f6r\u00fc\u015fmediler. Ancak baz\u0131 mektuplar do\u011frudan tan\u0131\u015f\u0131kl\u0131klar\u0131na ve iyi bir entelekt\u00fcel al\u0131\u015fveri\u015fe tan\u0131kl\u0131k etmekte. (Bu mektuplar yak\u0131n zamanda Julius Evola, Fuoco Segreto.<\/em> Lettere, interviste, documenti, testimonianze, inediti,<\/em> Edizioni Mediterranee, Roma 2024). Bu ba\u011flant\u0131 Evola’n\u0131n \u201cAntaios\u201d<\/em> ile i\u015fbirli\u011fi yapmas\u0131yla sonu\u00e7land\u0131: 1960 ve 1970 y\u0131llar\u0131 aras\u0131nda Klett-Cotta dergisinde be\u015f makalesi yay\u0131nland\u0131 – ancak bunlar\u0131n J\u00fcnger taraf\u0131ndan talep edilmemi\u015f olmas\u0131, daha ziyade Evola’n\u0131n Cinsiyet Metafizi\u011fi<\/em>‘nin Almanca bask\u0131s\u0131n\u0131 birlikte yay\u0131nlad\u0131\u011f\u0131 yay\u0131nevinin bir i\u015fbirlik\u00e7isi ile anla\u015fm\u0131\u015f olmas\u0131 daha muhtemel. Evola\u2019n\u0131n Antaios<\/em> ile olan i\u015fbirli\u011fi \u00fczerine, Julius Evola, Antaios (1960-1970), Hans Thomas Hakl\u2019in giri\u015f yaz\u0131s\u0131yla, taraf\u0131mdan derlenmi\u015f, Fondazione Julius Evola\/Pagine, Roma 2019<\/em> adl\u0131 eserinde daha fazla bilgi bulabilirsiniz. Evola, ayr\u0131ca\u00a0 J\u00fcnger\u2019i \u0130talya\u2019da tan\u0131tan ve yayg\u0131nla\u015ft\u0131ran ki\u015fidir. Roma gelenek\u00e7isi, J\u00fcnger\u2019in \u201cYeni Nesnellik\u201d Formu ve radikal irade metafizi\u011finde somutla\u015fan kahramanca ger\u00e7ek\u00e7ilik nedeniyle en sevdi\u011fi J\u00fcnger metni olan Der Arbeiter\u2019i (\u0130\u015f\u00e7i) terc\u00fcme etmek istemi\u015ftir.<\/p>\n\n\n\n

J\u00fcnger’in \u0130talya’da ke\u015ffedilmesini ve yay\u0131lmas\u0131n\u0131 da Evola’ya bor\u00e7luyuz. Romal\u0131 gelenek\u00e7i, Yeni Nesnellik Bi\u00e7imi’nde ve radikal bir irade metafizi\u011finde somutla\u015fan kahramanca ger\u00e7ek\u00e7ilik nedeniyle J\u00fcnger’in en sevdi\u011fi metni olan Der Arbeiter<\/em> ‘i (\u0130\u015f\u00e7i<\/em>) \u00e7evirmek istedi. Bir uzla\u015fma bulamay\u0131nca, ona al\u0131nt\u0131larla dolu monografik bir metin ay\u0131rd\u0131: L’\u201cOperaio\u201d nel pensiero di Ernst J\u00fcnger<\/em> (Ernst J\u00fcnger’in D\u00fc\u015f\u00fcncesinde \u201c\u0130\u015f\u00e7i\u201d<\/em>; Marino Freschi taraf\u0131ndan tan\u0131t\u0131ld\u0131, Edizioni Mediterranee, Roma 1998).<\/p>\n\n\n\n

Evola ayr\u0131ca, Carlo d\u2019Altavilla takma ad\u0131yla Zaman Duvar\u0131nda<\/em>\u2019y\u0131 (Volpe taraf\u0131ndan 1965\u2019te yay\u0131mland\u0131) terc\u00fcme etti, ancak \u201cikinci\u201d J\u00fcnger\u2019i be\u011fenmedi\u011fini dile getirmi\u015ftir. J\u00fcnger\u2019in a\u015f\u0131r\u0131 ka\u00e7\u0131\u015f\u00e7\u0131 ve hayali bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne kap\u0131ld\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr: \u201cKitap \u2013 Evola, Ricognizioni. Uomini e problemi, Mediterranee, Roma 1974’te yazd\u0131\u011f\u0131 gibi \u2013 yer yer ge\u00e7erli \u00f6ng\u00f6r\u00fc ve de\u011ferlendirmeleri i\u00e7eriyor, ancak bunlar \u015f\u00fcpheli spek\u00fclasyonlarla kar\u0131\u015f\u0131k. Sistematiklik ve sonuca ula\u015fma a\u00e7\u0131s\u0131ndan, Der Arbeiter seviyesinde de\u011fildir. \u00d6zellikle, tarih metafizi\u011fiyle ciddi bir \u015fekilde ilgilenmek (zaman kavram\u0131, d\u00fcnyan\u0131n d\u00f6rt \u00e7a\u011f\u0131 doktrini, eskatoloji, vb.), ki\u015fisel g\u00f6r\u00fc\u015flerle de\u011fil, objektif ve geleneksel bilgiye dayal\u0131 olmal\u0131d\u0131r; bu konuda bir Ren\u00e9 Gu\u00e9non ve onun grubu gibi ki\u015filerden yararlan\u0131lmal\u0131d\u0131r\u201d<\/em>. Kar\u015f\u0131l\u0131kl\u0131 bir etkiden s\u00f6z etmek zor: J\u00fcnger\u2019in Evola\u2019n\u0131n kitaplar\u0131n\u0131 okuyup okumad\u0131\u011f\u0131n\u0131 bile bilmiyoruz \u2013 ve g\u00f6r\u00fcnen o ki, Evola, J\u00fcnger\u2019de kendi zaten geli\u015ftirdi\u011fi g\u00f6r\u00fc\u015flerinin bir do\u011frulamas\u0131n\u0131 bulmu\u015ftur; onlardan etkilenip, onlar\u0131 de\u011fi\u015ftirmek ya da yeniden \u015fekillendirmek gibi bir d\u00fcrt\u00fcye sahip olmam\u0131\u015ft\u0131r. Ancak nihilizm sorunu, gen\u00e7likteki iradeci titanizm, mit ve sembollere duyulan hayranl\u0131k, radikal bireyselliklere olan ilgi (J\u00fcnger i\u00e7in Anark, Evola i\u00e7in \u201cfarkl\u0131la\u015fm\u0131\u015f insan\u201d<\/em>), apolitik tutuma olan ilgi gibi bir\u00e7ok ortak teorik e\u011filim, her iki d\u00fc\u015f\u00fcn\u00fcr aras\u0131nda derin k\u00f6k salm\u0131\u015f ortak bir ufuk oldu\u011funu g\u00f6steriyor. Bu payla\u015f\u0131lan ilgi ve perspektiflerin tam anlam\u0131yla ara\u015ft\u0131r\u0131lmas\u0131 ve aralar\u0131ndaki etkile\u015fimlerin daha fazla incelenmesi gerekiyor.<\/p>\n","protected":false},"excerpt":{"rendered":"

Muhafazakar Devrimcilik \u00fczerine yapt\u0131\u011f\u0131m ara\u015ft\u0131rmalarda Gelenekselcilik ile kar\u015f\u0131la\u015fmak benim i\u00e7in s\u00fcrpriz olmad\u0131. Birbirlerini nas\u0131l etkilediklerini, aralar\u0131nda bir ileti\u015fim olup olmad\u0131\u011f\u0131n\u0131 incelerken kar\u015f\u0131ma Antaios dergisi \u00e7\u0131kt\u0131. Ernst J\u00fcnger ve Mircea Eliade\u2019nin edit\u00f6rl\u00fc\u011f\u00fcn\u00fc yapt\u0131\u011f\u0131 bu dergi, \u00fcst d\u00fczey muhafazak\u00e2r entelekt\u00fcellerin bir araya geldi\u011fi \u00f6nemli bir platformdu. 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