{"id":1738,"date":"2024-10-10T11:28:24","date_gmt":"2024-10-10T08:28:24","guid":{"rendered":"https:\/\/erenyesilyurt.com\/?p=1738"},"modified":"2024-10-10T11:28:25","modified_gmt":"2024-10-10T08:28:25","slug":"david-engels-batinin-cokusu-bir-gemi-enkazi-degil-gunesin-yavas-batisi-gibidir","status":"publish","type":"post","link":"https:\/\/erenyesilyurt.com\/index.php\/2024\/10\/10\/david-engels-batinin-cokusu-bir-gemi-enkazi-degil-gunesin-yavas-batisi-gibidir\/","title":{"rendered":"David Engels: Bat\u0131’n\u0131n \u00e7\u00f6k\u00fc\u015f\u00fc bir gemi enkaz\u0131 de\u011fil, g\u00fcne\u015fin yava\u015f bat\u0131\u015f\u0131 gibidir"},"content":{"rendered":"\n

Muhafazak\u00e2r devrimcili\u011fi incelerken, bu ak\u0131m\u0131n temel ta\u015flar\u0131ndan biri olan Oswald Spengler’dan bahsetmemek olmaz. Spengler’in tarih anlay\u0131\u015f\u0131 ve medeniyetlere dair \u00f6ng\u00f6r\u00fcleri g\u00fcn\u00fcm\u00fczde h\u00e2l\u00e2 tart\u0131\u015f\u0131l\u0131yor. D\u00fcnyaca \u00fcnl\u00fc Spengler uzman\u0131 David Engels ile yapt\u0131\u011f\u0131m\u0131z bu r\u00f6portaj, Spengler’in fikirlerini ve g\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131na etkilerini daha iyi anlamak isteyen okurlar i\u00e7in bir giri\u015f niteli\u011finde. Son iki y\u0131lda T\u00fcrkiye’de Oswald Spengler’in “\u0130nsan ve Teknik” <\/em>ve “Bat\u0131’n\u0131n \u00c7\u00f6k\u00fc\u015f\u00fc” gibi \u00f6nemli eserleri farkl\u0131 yay\u0131nevleri taraf\u0131ndan bas\u0131ld\u0131. Ancak “Karar Saati”, “Prusyac\u0131l\u0131k ve Sosyalizm”, “Alman Gen\u00e7li\u011fine Hitabe” gibi di\u011fer \u00f6nemli eserleri hen\u00fcz terc\u00fcme edilmedi ve tart\u0131\u015f\u0131lmay\u0131 bekliyor.<\/p>\n\n\n\n

Spengler hangi d\u00f6nemde ya\u015fad\u0131 ve onu ‘muhafazak\u00e2r devrimci’ yapan nedir? <\/em><\/strong><\/p>\n\n\n\n

Spengler, ge\u00e7mi\u015f medeniyetlere ansiklopedik bir ilgi, teknolojiye a\u00e7\u0131kl\u0131k ve b\u00fcy\u00fck felsefi ve tarihsel “sistemlerin” in\u015fas\u0131na duyulan hayranl\u0131kla karakterize edilen 19. y\u00fczy\u0131l Almanyas\u0131’n\u0131n tipik bir \u00e7ocu\u011fuydu. Ancak Spengler’in ana etkinlik d\u00f6nemi, sava\u015f \u00f6ncesi d\u00f6nemin “eski d\u00fcnyas\u0131n\u0131n” ani ve travmatik bir \u015fekilde y\u0131k\u0131ld\u0131\u011f\u0131 Weimar Cumhuriyeti’ne denk gelir. Spengler’in Bat\u0131 da dahil olmak \u00fczere t\u00fcm y\u00fcksek medeniyetlerin ka\u00e7\u0131n\u0131lmaz \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fc ve fosille\u015fmesini g\u00f6stermeye y\u00f6nelik \u00e7abas\u0131, bu nedenle verimli bir zemine d\u00fc\u015ft\u00fc ve bir\u00e7ok insan\u0131n olan biteni anlamas\u0131na yard\u0131mc\u0131 oldu. Ancak \u00e7o\u011fu zaman, okuyucular Spengler’in geni\u015f tarihsel perspektiflerini \u00e7ok k\u0131sa vadeli unsurlara indirgediler ve Spengler’e g\u00f6re Bat\u0131’n\u0131n yava\u015f \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fcn sadece 21. y\u00fczy\u0131l\u0131n sonlar\u0131nda doru\u011fa ula\u015facak uzun bir s\u00fcre\u00e7 oldu\u011funu g\u00f6zden ka\u00e7\u0131rd\u0131lar.<\/p>\n\n\n\n

Spengler ger\u00e7ekten de s\u0131k s\u0131k “muhafazak\u00e2r devrimci” olarak kabul edilir, ancak onun ger\u00e7ekten o kadar “muhafazak\u00e2r” ve “devrimci” olup olmad\u0131\u011f\u0131ndan \u015f\u00fcpheliyim. Asl\u0131nda, tarihsel bir determinist olarak, Bat\u0131’n\u0131n \u00f6nce liberal demokrasinin finansal oligar\u015fiye d\u00f6n\u00fc\u015fece\u011fi ve ard\u0131ndan Sezarizm, i\u00e7 sava\u015f ve imparatorluk birli\u011fi ile yer de\u011fi\u015ftirece\u011fi bir d\u00f6neme girmek \u00fczere oldu\u011funa inan\u0131yordu. Sonu\u00e7 olarak, Cecil Rhodes ve Mussolini’yi, ona g\u00f6re sadece 21. y\u00fczy\u0131lda doru\u011fa ula\u015facak bir evrimin ilk belirtileri olarak g\u00f6rd\u00fc ve Almanya’n\u0131n Weimar Cumhuriyeti’ni at\u0131p gelecekteki bir pan-Avrupa \u0130mparatorlu\u011fu’nun in\u015fas\u0131 yar\u0131\u015f\u0131na girmesini umdu. Ancak Nasyonal Sosyalistlerden nefret etti ve onlar\u0131n \u0131rksal doktrinleri nedeniyle k\u0131sa s\u00fcrede Hitler ve partisiyle \u00e7at\u0131\u015fmaya girdi; \u00e7\u00fcnk\u00fc t\u00fcm y\u00fcksek medeniyetlerin e\u015fitli\u011fine inan\u0131yordu. Bu y\u00fczden Spengler’in ger\u00e7ekten bir “muhafazak\u00e2r” olup olmad\u0131\u011f\u0131ndan emin de\u011filim, \u00e7\u00fcnk\u00fc eski d\u00fcnyan\u0131n yok olu\u015funun, teknoloji, emperyalizm ve moderniteyi benimsemek i\u00e7in, istemeyerek de olsa kabul edilmesi gereken bir ka\u00e7\u0131n\u0131lmazl\u0131k oldu\u011funa inan\u0131yordu.<\/p>\n\n\n\n

S<\/strong>pengler denildi\u011finde akla gelen ilk eser “Bat\u0131’n\u0131n \u00c7\u00f6k\u00fc\u015f\u00fc”d\u00fcr. Bu eserinde ne anlatmak istemi\u015ftir? Bat\u0131 ger\u00e7ekten \u00e7\u00f6kt\u00fc m\u00fc, yoksa bu s\u00fcre\u00e7 h\u00e2l\u00e2 devam ediyor mu?<\/em><\/strong><\/p>\n\n\n\n

“Bat\u0131’n\u0131n \u00c7\u00f6k\u00fc\u015f\u00fc” ba\u015fl\u0131\u011f\u0131, Spengler’in kal\u0131c\u0131 ba\u015far\u0131s\u0131n\u0131 garantiledi ancak (ve h\u00e2l\u00e2) bir\u00e7ok yanl\u0131\u015f anlaman\u0131n da nedeni oldu. Spengler’in ana tezi, t\u00fcm y\u00fcksek medeniyetlerin\u2014M\u0131s\u0131r, Mezopotamya, \u00c7in, Hindistan, Klasik Antik \u00c7a\u011f, Mezoamerika, tek tanr\u0131l\u0131 Yak\u0131n Do\u011fu, Bat\u0131 ve muhtemelen Rusya’n\u0131n da\u2014sadece birbirine e\u015fit olmad\u0131\u011f\u0131, ayn\u0131 zamanda organik bir varl\u0131\u011f\u0131n geli\u015fim a\u015famalar\u0131na kar\u015f\u0131l\u0131k gelen, s\u0131k\u0131 bir \u015fekilde paralel evrelerden ge\u00e7erek evrildi\u011fi fikridir. Bu genel fikir elbette tamamen yeni de\u011fildi, ancak Spengler, modern tarihsel ara\u015ft\u0131rmalara dayanarak bu hipotezi sistematik bir \u015fekilde uygulamaya \u00e7al\u0131\u015fan ilk ki\u015fiydi.<\/p>\n\n\n\n

Ayr\u0131ca, Spengler modern Bat\u0131’n\u0131n geli\u015fiminin son a\u015famas\u0131na ula\u015ft\u0131\u011f\u0131n\u0131 ve genel olarak Augustus’un Prenslik D\u00f6nemi’nin son fosille\u015fme ve ta\u015fla\u015fma s\u00fcrecini ba\u015flatmas\u0131ndan \u00f6nce, Klasik Antik \u00c7a\u011f’\u0131n kapan\u0131\u015f an\u0131 olarak g\u00f6rd\u00fc\u011f\u00fc ge\u00e7 Roma Cumhuriyeti’ne denk gelen bir d\u00f6neme girmek \u00fczere oldu\u011funu g\u00f6stermek istedi. Bu fikir de tamamen yeni de\u011fildi; 19. y\u00fczy\u0131ldan beri \u00e7o\u011fu Avrupal\u0131 entelekt\u00fcel “fin de si\u00e8cle” atmosferinden etkilenmi\u015fti, ancak Spengler bu izlenime \u00e7ok daha geni\u015f bir tarihsel anlam katt\u0131. Ancak “Untergang”<\/em> (kelimenin tam anlam\u0131yla “Bat\u0131\u015f”,<\/em> “\u00c7\u00f6k\u00fc\u015f”<\/em> de\u011fil) ba\u015fl\u0131\u011f\u0131n\u0131 se\u00e7erek eserinin belli bir yanl\u0131\u015f anla\u015f\u0131lmas\u0131na katk\u0131da bulundu, \u00e7\u00fcnk\u00fc bu kelime Almanca’da sadece bir “gemi enkaz\u0131”<\/em>na ve dolay\u0131s\u0131yla g\u00f6rkemli bir felakete de\u011fil, ayn\u0131 zamanda g\u00fcne\u015fin yava\u015f bat\u0131\u015f\u0131na da at\u0131fta bulunur. Spengler daha sonra destekledi\u011fi anlam\u0131n ikincisi oldu\u011funu ve eserine uygun bir ba\u015fl\u0131k olarak “Bat\u0131’n\u0131n Tamamlanmas\u0131”<\/em>n\u0131 da se\u00e7ebilece\u011fini a\u00e7\u0131klad\u0131, ancak elbette halk\u0131n akl\u0131nda kalan, “Untergang”<\/em>\u0131n bir t\u00fcr “\u00e7\u00f6k\u00fc\u015f” olarak daha \u00e7arp\u0131c\u0131 yorumu oldu\u2014g\u00fcn\u00fcm\u00fcze kadar. Bu ayn\u0131 zamanda bu s\u00fcrecin h\u00e2l\u00e2 devam ediyor olmas\u0131n\u0131n ve birka\u00e7 nesil daha s\u00fcrecek olmas\u0131n\u0131n nedenidir, \u00e7\u00fcnk\u00fc Spengler eserinde “Augustus d\u00f6nemi” bir Avrupa imparatorlu\u011funun son a\u015famas\u0131na ancak 21. y\u00fczy\u0131lda ula\u015f\u0131laca\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a g\u00f6stermi\u015ftir. Bu ge\u00e7i\u015ften ortaya \u00e7\u0131kan medeniyet-devlet, potansiyel olarak birka\u00e7 y\u00fczy\u0131l daha s\u00fcrebilir, t\u0131pk\u0131 Roma \u0130mparatorlu\u011fu, Han \u0130mparatorlu\u011fu veya Ramessid \u0130mparatorlu\u011fu’nun giderek daha ilkel ve ta\u015fla\u015fm\u0131\u015f bir \u015fekilde de olsa bir s\u00fcre daha varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmesi gibi.<\/p>\n\n\n\n

Spengler’in d\u00f6ng\u00fcsel tarih anlay\u0131\u015f\u0131, d\u00fcnya politikas\u0131ndaki gelecekteki b\u00fcy\u00fck de\u011fi\u015fimler hakk\u0131nda ne t\u00fcr tahminler sunuyor? Bat\u0131 medeniyetinin \u00e7\u00f6k\u00fc\u015f\u00fcnden sonra ne t\u00fcr bir k\u00fcresel d\u00fczen ortaya \u00e7\u0131kabilir?<\/em><\/strong><\/p>\n\n\n\n

\u00d6ncelikle belirtmeliyim ki Spengler’in tarihsel d\u00fc\u015f\u00fcncesi, kesin anlamda “d\u00f6ng\u00fcsel” de\u011fildir, \u00e7\u00fcnk\u00fc bir medeniyetin sonu asla yeniden do\u011fu\u015fla takip edilmez: \u00f6l\u00fcm\u00fc kesindir. Elbette, daha sonra yeni medeniyetler ortaya \u00e7\u0131kabilir, ancak nadiren ayn\u0131 topraklarda ve genellikle tamamen farkl\u0131 zihinsel paradigmalar \u00fczerine, ancak bir\u00e7ok y\u00fczy\u0131l sonra. Bu nedenle, bu medeniyetler bir zincirin unsurlar\u0131 de\u011fil, monadlard\u0131r.<\/p>\n\n\n\n

Gelece\u011fe gelince, yakla\u015fmakta olan bir Bat\u0131 medeniyet imparatorlu\u011funun kurulmas\u0131 muhtemelen Bat\u0131 emperyalizminin ve kendini ifade etmenin belirli bir geri d\u00f6n\u00fc\u015f\u00fcn\u00fc g\u00f6recektir, \u00e7\u00fcnk\u00fc 20. y\u00fczy\u0131l i\u00e7in \u00e7ok tipik olan post-liberal evrenselcilik ve ulus-devlet merkezli diplomasinin yerini bir t\u00fcr medeniyet\u00e7i vatanseverlik alacakt\u0131r. B\u00f6ylece, kendi s\u0131n\u0131r b\u00f6lgeleri ve stratejik kaynaklar \u00fczerinde hakimiyet i\u00e7in birbirleriyle rekabet eden birka\u00e7 medeniyet-devletinin bir arada bulundu\u011fu bir a\u015famaya girece\u011fiz, ancak genel olarak birbirlerinin s\u0131n\u0131rlamalar\u0131n\u0131 kabul ederek, t\u0131pk\u0131 Roma \u0130mparatorlu\u011fu’nun Augustus’tan sonra geni\u015flemeyi durdurmas\u0131, \u0130ran medeniyet-devletiyle olduk\u00e7a bar\u0131\u015f\u00e7\u0131l bir \u015fekilde bir arada ya\u015famas\u0131 ve sald\u0131r\u0131 yerine savunmay\u0131 tercih etmesi gibi. Bununla birlikte, Bat\u0131 yava\u015f yava\u015f fosille\u015fecek ve esnekli\u011fini kaybedecek, teknolojik ilerleme de yava\u015flayacak ve Bat\u0131 d\u00fcnyas\u0131 18. y\u00fczy\u0131ldaki \u00c7in ve Japonya’ya benzemeye ba\u015flayacak: b\u00fcy\u00fck \u00f6l\u00e7\u00fcde kendi i\u00e7ine kapanm\u0131\u015f ve giderek daha hareketsiz bir toplum. B\u00f6ylece, Bat\u0131, \u00c7in, Japonya ve Hindistan gibi, ayn\u0131 zamanda par\u00e7alanm\u0131\u015f \u0130slam d\u00fcnyas\u0131n\u0131n da y\u00fczy\u0131llar \u00f6nce ula\u015ft\u0131\u011f\u0131 bu a\u015famaya ula\u015fan en gen\u00e7 medeniyet-devlet olacak ve enerjilerini sadece Bat\u0131’n\u0131n itkisinden alacaklar.<\/p>\n\n\n\n

Bu fosille\u015fen \u00f6nceki medeniyet kal\u0131nt\u0131lar\u0131n\u0131n ortas\u0131nda, muhtemelen iki yeni k\u00fclt\u00fcrel alan ortaya \u00e7\u0131kacak. Bir yandan Rusya: Spengler, benim de \u015fimdi inand\u0131\u011f\u0131m gibi, Rusya’n\u0131n Bat\u0131 d\u00fcnyas\u0131n\u0131n bir par\u00e7as\u0131 olmad\u0131\u011f\u0131n\u0131, ancak muhtemelen h\u00e2l\u00e2 bir geli\u015fim d\u00f6neminde olan ve kendi medeniyet d\u00f6ng\u00fcs\u00fcn\u00fc ba\u015flatmak i\u00e7in Bat\u0131’n\u0131n ezici etkisinden kurtulmas\u0131 gereken, kendi ba\u015f\u0131na y\u00fcksek bir medeniyet oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyordu. \u00d6te yandan, \u015fahsen inan\u0131yorum ki birka\u00e7 y\u00fczy\u0131l i\u00e7inde Afrika, yeni bir gelecekteki medeniyetin be\u015fi\u011fi olabilir, ancak bu elbette \u00e7ok spek\u00fclatiftir.<\/p>\n\n\n\n

Spengler’in ‘Prusya Sosyalizmi’ kavram\u0131, geleneksel sa\u011f-sol b\u00f6l\u00fcnmesini nas\u0131l a\u015far? Bu kavram bug\u00fcn nas\u0131l de\u011ferlendirilebilir<\/em><\/strong>?<\/strong><\/p>\n\n\n\n

Spengler, 20. y\u00fczy\u0131lda, Bat\u0131 medeniyetinin \u00f6nceki ana ta\u015f\u0131y\u0131c\u0131lar\u0131 olan Fransa, \u0130spanya ve bir \u00f6l\u00e7\u00fcde \u0130talya’n\u0131n aktif g\u00fc\u00e7ler olmaktan \u00e7\u0131kt\u0131\u011f\u0131na ve yaln\u0131zca Almanya ile Anglo-Sakson alan\u0131n\u0131n, gelecekteki Avrupa medeniyet-devletinin \u015fekillenmesi i\u00e7in rekabet eden son akt\u00f6rler olarak kald\u0131\u011f\u0131na inan\u0131yordu. Ona g\u00f6re, Anglo-Sakson d\u00fcnyas\u0131 liberalizmi temsil ederken, Prusya’n\u0131n \u00f6nderli\u011findeki Almanya, genel olarak M\u00d6 3. ve 2. y\u00fczy\u0131llarda Kartaca ve Roma aras\u0131ndaki kar\u015f\u0131tl\u0131\u011fa tekab\u00fcl eden hiyerar\u015fik kolektivizm ilkesini temsil ediyordu. \u015eahsen, bu t\u00fcr bir ikili basitle\u015ftirme konusunda pek emin de\u011filim, ancak bunu bir \u00e7al\u0131\u015fma temeli olarak kabul edersek, \u0130kinci D\u00fcnya Sava\u015f\u0131 s\u0131ras\u0131nda Anglo-Sakson ilkenin Prusya ilkesinin yerini ald\u0131\u011f\u0131n\u0131, ancak modern Avrupa Birli\u011fi’nin giderek Almanya ve belirli bir b\u00fcrokratik ideal ve Kant\u00e7\u0131 evrenselcilik taraf\u0131ndan domine edildi\u011fini, Spengler’in “Prusya” <\/em>olarak tan\u0131yabilece\u011fi bir \u015feye d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc (en az\u0131ndan 18. y\u00fczy\u0131l\u0131n “Ayd\u0131nlanm\u0131\u015f” versiyonunda), ancak (\u015fimdilik) herhangi bir vatanseverlik veya militarizm bi\u00e7iminden yoksun oldu\u011funu d\u00fc\u015f\u00fcnebiliriz.<\/p>\n\n\n\n

Spengler, modernite ele\u015ftirisinde teknolojiyi k\u00fclt\u00fcrlerin \u00e7\u00f6z\u00fclmesinin bir unsuru olarak g\u00f6rd\u00fc. Spengler’in bu ele\u015ftirilerini g\u00fcn\u00fcm\u00fcz dijital d\u00fcnyas\u0131nda nas\u0131l yorumluyorsunuz?<\/em><\/strong><\/p>\n\n\n\n

Spengler’e g\u00f6re teknoloji, \u00e7\u00f6z\u00fclmenin bir unsuru de\u011fil, her medeniyetin ge\u00e7 evresinin bir belirtisidir. Ger\u00e7ekten de, Klasik Antik \u00c7a\u011f’daki Helenistik D\u00fcnya, \u00c7in’deki Sava\u015fan Devletler d\u00f6nemi, Do\u011fu d\u00fcnyas\u0131ndaki Abbasi Halifeli\u011fi ve elbette 19. ve 20. y\u00fczy\u0131llardaki Bat\u0131, emperyalist ve s\u00f6m\u00fcrgeci geni\u015fleme, materyalizmin yay\u0131lmas\u0131 ve tamamen d\u0131\u015favurumcu ve teatral sanat\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131yla e\u015fle\u015fen, \u00fcstel bir bilimsel ilerleme ile karakterize edilir. Dolay\u0131s\u0131yla, ilerleme “\u00e7\u00f6k\u00fc\u015f\u00fcn” (veya yukar\u0131da s\u00f6yledi\u011fimiz gibi “tamamlanman\u0131n”) nedeni de\u011fil, sadece bir\u00e7ok belirti aras\u0131ndan biridir. 21. y\u00fczy\u0131l, Spengler’in \u00f6ng\u00f6rd\u00fc\u011f\u00fc gibi, kesinlikle bu ilerlemenin zirvesidir ve muhtemelen ayn\u0131 zamanda sonu da olacakt\u0131r.<\/p>\n\n\n\n

Bu biraz \u015fa\u015f\u0131rt\u0131c\u0131 gelebilir, \u00e7\u00fcnk\u00fc hepimiz teknolojik ilerlemeyi, do\u011frusal, sonsuz ve \u00fcstel bir evrim bi\u00e7imi olarak d\u00fc\u015f\u00fcnmeye al\u0131\u015f\u0131\u011f\u0131z, ancak Bat\u0131’y\u0131 di\u011fer medeniyetlerle kar\u015f\u0131la\u015ft\u0131r\u0131rsak, \u00f6n\u00fcm\u00fczdeki nesilde ger\u00e7ek bilimsel paradigma de\u011fi\u015fimlerinin beklenmemesi gerekti\u011fini ve bildi\u011fimiz anlamda “ilerlemenin” b\u00fcy\u00fck \u00f6l\u00e7\u00fcde duraca\u011f\u0131n\u0131 beklemeliyiz. Ge\u00e7mi\u015fimize bakt\u0131\u011f\u0131m\u0131zda, 19. y\u00fczy\u0131l\u0131n ba\u015flar\u0131n\u0131 20. y\u00fczy\u0131l\u0131n ba\u015flar\u0131ndan ay\u0131ran teknolojik s\u0131\u00e7raman\u0131n, 20. y\u00fczy\u0131l\u0131n ba\u015flar\u0131n\u0131 21. y\u00fczy\u0131ldan ay\u0131ran s\u0131\u00e7ramadan \u00e7ok daha b\u00fcy\u00fck oldu\u011funu g\u00f6r\u00fcr\u00fcz. Dahas\u0131, bir\u00e7ok teknoloji g\u00f6zlerimizin \u00f6n\u00fcnde zaten ortadan kald\u0131r\u0131l\u0131yor, \u00f6zellikle Avrupa’da: Transrapid gibi manyetik levitasyon trenleri, Concorde gibi s\u00fcpersonik yolcu u\u00e7aklar\u0131, hoverkraft gibi ula\u015f\u0131m teknolojileri, hatta i\u00e7ten yanmal\u0131 motorlar ve n\u00fckleer enerji\u2014bunlar\u0131n t\u00fcm\u00fc terk ediliyor veya kullan\u0131mlar\u0131 g\u00f6zlerimizin \u00f6n\u00fcnde bilin\u00e7li olarak reddediliyor. Elitler taraf\u0131ndan toplu halde desteklenen cinsiyet \u00e7al\u0131\u015fmalar\u0131, iklim apokaliptizmi veya post-kolonyal kendini y\u0131k\u0131m gibi anti-bilimsel sa\u00e7mal\u0131klar varken. Bu anti-teknik tutumun, bir\u00e7ok y\u00f6nden “son Faustvari ulus” olan ABD’ye ula\u015fmas\u0131 sadece bir zaman meselesi.<\/p>\n\n\n\n

Paris Olimpiyatlar\u0131 a\u00e7\u0131l\u0131\u015f t\u00f6reninde, kutsal\u0131 umursamayan ve d\u00fcnya politikas\u0131na h\u00e2kim olanlar\u0131n d\u00fcnya sistemine egemen oldu\u011funu g\u00f6rd\u00fck. Cinsiyet rolleri tart\u0131\u015f\u0131l\u0131yor, insanlar teknoloji ve faizle k\u00f6lele\u015ftiriliyor. Sizce Bat\u0131’n\u0131n tutunacak herhangi bir de\u011feri kald\u0131 m\u0131?<\/em><\/strong><\/p>\n\n\n\n

Modernitenin bir\u00e7ok ideolojik sa\u00e7mal\u0131\u011f\u0131 ger\u00e7ekten de Spengler taraf\u0131ndan \u00f6ng\u00f6r\u00fclm\u00fc\u015ft\u00fc, \u00f6zellikle ekolojizm, Bat\u0131 oikofobisi, korkak\u00e7a pasifizm ve bilimlerin kendi kendini sabote etmesi. Ancak Spengler’in bug\u00fcn ger\u00e7ekle\u015fmekte olan \u00f6z-y\u0131k\u0131m\u0131n boyutlar\u0131n\u0131 g\u00f6rse \u015fok olaca\u011f\u0131na inan\u0131yorum. Bununla birlikte, Spengler i\u00e7in “de\u011ferler” sorusu tamamen estetik bir konudur: Spengler, genel anlamda bir ateistti ve ahlaki ve felsefi sistemleri, medeniyetlerin b\u00fcy\u00fcmesi ve \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fcn tamamen g\u00f6relik\u00e7i belirtileri olarak g\u00f6r\u00fcyordu. Geleneksel de\u011ferlerin \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fc kesinlikle Bat\u0131’n\u0131n \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fcn bir kan\u0131t\u0131 olarak k\u0131nad\u0131, ancak onlar\u0131 mutlak bir bak\u0131\u015f a\u00e7\u0131s\u0131ndan k\u0131nayabilece\u011fi kavramsal temelleri yoktu, elbette bir toplumu bir arada tutmadaki saf pragmatik faydalar\u0131 d\u0131\u015f\u0131nda. Bu, benim Spengler’den ayr\u0131ld\u0131\u011f\u0131m noktad\u0131r, \u00e7\u00fcnk\u00fc ben t\u00fcm medeniyetlerin \u00f6tesinde olan ve sadece insan zek\u00e2s\u0131 arac\u0131l\u0131\u011f\u0131yla de\u011fil, ayn\u0131 zamanda do\u011fal yasa arac\u0131l\u0131\u011f\u0131yla da kendini ifade eden, kal\u0131c\u0131 ve a\u015fk\u0131n bir ger\u00e7e\u011fe inan\u0131yorum. Bu da belirli bir mutlak ahlaki standartlar setini me\u015frula\u015ft\u0131r\u0131yor; bu standartlar\u0131n bozulmas\u0131 da sadece di\u011ferleri aras\u0131nda s\u0131radan bir tarihsel olgu de\u011fil, ayn\u0131 zamanda mutlak de\u011ferlerden somut bir sapmad\u0131r, elbette bu sapma her ge\u00e7 medeniyet i\u00e7in farkl\u0131 bi\u00e7imler al\u0131r.<\/p>\n\n\n\n

Bug\u00fcn Spengler’in d\u00fc\u015f\u00fcncelerini yeniden yorumlayan bir ‘neo-Spenglerci’ perspektif geli\u015ftirilebilir mi? Spengler’in eserlerine dayanarak \u00e7a\u011fda\u015f Bat\u0131 d\u00fcnyas\u0131n\u0131n yeni bir okumas\u0131n\u0131 yapmak m\u00fcmk\u00fcn m\u00fc?<\/em><\/strong><\/p>\n\n\n\n

Kesinlikle: En az 20 y\u0131ld\u0131r yapt\u0131\u011f\u0131m \u015fey bu, esas olarak iki noktaya odaklan\u0131yorum. Bir yandan, Spengler’in tarihsel bilgisi geni\u015fti, ancak yine de s\u0131k s\u0131k amat\u00f6rceydi ve ayr\u0131ca 20. y\u00fczy\u0131l\u0131n ba\u015flar\u0131ndaki tarih yaz\u0131m\u0131n\u0131n s\u0131n\u0131rlar\u0131 taraf\u0131ndan belirlenmi\u015fti. Bu arada, Spengler’in yaln\u0131zca \u00e7ok az de\u011findi\u011fi veya hatta g\u00f6rmezden geldi\u011fi medeniyetler hakk\u0131nda \u00e7ok daha fazla \u015fey biliyoruz, \u00f6rne\u011fin Mezoamerikan ve And toplumlar\u0131 ve G\u00fcneydo\u011fu Asya. Ayr\u0131ca, klasik S\u00fcmer ve \u00c7in medeniyetlerinin s\u0131ras\u0131yla Asur-Babil ve Dao-Budist ard\u0131l medeniyetler taraf\u0131ndan takip edildi\u011fini varsaymam\u0131z gerekti\u011fine inan\u0131yorum. Ayr\u0131ca, Spengler’in tek tanr\u0131l\u0131 d\u00fcnya i\u00e7ine dahil etti\u011fi antik \u0130ran’\u0131n kesinlikle ayr\u0131 bir medeniyet olarak kabul edilmesi gerekiyor. Dolay\u0131s\u0131yla, Spengler’in teorilerini bug\u00fcn\u00fcn bilgisine uyarlamak sadece m\u00fcmk\u00fcn de\u011fil, ayn\u0131 zamanda gereklidir; ancak bu uyarlama, k\u00fclt\u00fcrel morfolojinin genel tezine ayk\u0131r\u0131 de\u011fildir.<\/p>\n\n\n\n

\u00d6te yandan, Spengler’in felsefesi, zaman\u0131nda \u00e7ok pop\u00fcler olan, ancak olduk\u00e7a tatmin edici olmayan, biraz kaba ve basit bir Nietzscheci vitalizme dayan\u0131r. \u00c7\u00fcnk\u00fc varolu\u015fun b\u00fcy\u00fck gizemlerine yaln\u0131zca estetik bir cevap verir, felsefi bir g\u00f6recelilikte s\u0131k\u0131\u015fm\u0131\u015ft\u0131r ve a\u015fk\u0131nl\u0131k alan\u0131n\u0131 d\u0131\u015flar. Ben kendim, Spengler’in k\u00fclt\u00fcrel morfolojisine, her bir medeniyetin evrimini, farkl\u0131 medeniyetler ve onlar\u0131n \u00f6zel arketipleri arac\u0131l\u0131\u011f\u0131yla \u00e7e\u015fitli a\u015fk\u0131nl\u0131k bi\u00e7imlerinin kendi kendini ger\u00e7ekle\u015ftirmesinin i\u00e7 mant\u0131\u011f\u0131na ba\u011flayan diyalektik bir modele dayanan metafizik bir temel geli\u015ftirdim. Dolay\u0131s\u0131yla, medeniyetler, ilkbahar-yaz-sonbahar-k\u0131\u015f (veya gen\u00e7lik, yeti\u015fkinlik, ya\u015fl\u0131l\u0131k ve \u00f6l\u00fcm) e\u011fri modeliyle de\u011fil, tez (a\u015fk\u0131nl\u0131\u011fa dayal\u0131 b\u00fct\u00fcnc\u00fcl bir toplum), antitez (materyalist, h\u00fcmanist ve ilerlemeci bir toplum) ve nihai sentez (fosille\u015fmeden \u00f6nce geleneksel de\u011ferlere k\u0131sa ve sonu\u00e7land\u0131r\u0131c\u0131 bir rasyonel d\u00f6n\u00fc\u015ften olu\u015fan) diyalektik s\u00fcreciyle tan\u0131mlanmal\u0131d\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"

Muhafazak\u00e2r devrimcili\u011fi incelerken, bu ak\u0131m\u0131n temel ta\u015flar\u0131ndan biri olan Oswald Spengler’dan bahsetmemek olmaz. Spengler’in tarih anlay\u0131\u015f\u0131 ve medeniyetlere dair \u00f6ng\u00f6r\u00fcleri g\u00fcn\u00fcm\u00fczde h\u00e2l\u00e2 tart\u0131\u015f\u0131l\u0131yor. D\u00fcnyaca \u00fcnl\u00fc Spengler uzman\u0131 David Engels ile yapt\u0131\u011f\u0131m\u0131z bu r\u00f6portaj, Spengler’in fikirlerini ve g\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131na etkilerini daha iyi anlamak isteyen okurlar i\u00e7in bir giri\u015f niteli\u011finde. Son iki y\u0131lda T\u00fcrkiye’de Oswald Spengler’in “\u0130nsan… Continue reading →<\/span><\/a><\/span><\/p>\n","protected":false},"author":1,"featured_media":1739,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[58,1],"tags":[],"class_list":["post-1738","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gorus","category-roportajlar"],"yoast_head":"\nDavid Engels: Bat\u0131'n\u0131n \u00e7\u00f6k\u00fc\u015f\u00fc bir gemi enkaz\u0131 de\u011fil, g\u00fcne\u015fin yava\u015f bat\u0131\u015f\u0131 gibidir - Eren Ye\u015filyurt<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/erenyesilyurt.com\/index.php\/2024\/10\/10\/david-engels-batinin-cokusu-bir-gemi-enkazi-degil-gunesin-yavas-batisi-gibidir\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"David Engels: Bat\u0131'n\u0131n \u00e7\u00f6k\u00fc\u015f\u00fc bir gemi enkaz\u0131 de\u011fil, g\u00fcne\u015fin yava\u015f bat\u0131\u015f\u0131 gibidir - Eren Ye\u015filyurt\" \/>\n<meta property=\"og:description\" content=\"Muhafazak\u00e2r devrimcili\u011fi incelerken, bu ak\u0131m\u0131n temel ta\u015flar\u0131ndan biri olan Oswald Spengler’dan bahsetmemek olmaz. Spengler’in tarih anlay\u0131\u015f\u0131 ve medeniyetlere dair \u00f6ng\u00f6r\u00fcleri g\u00fcn\u00fcm\u00fczde h\u00e2l\u00e2 tart\u0131\u015f\u0131l\u0131yor. D\u00fcnyaca \u00fcnl\u00fc Spengler uzman\u0131 David Engels ile yapt\u0131\u011f\u0131m\u0131z bu r\u00f6portaj, Spengler’in fikirlerini ve g\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131na etkilerini daha iyi anlamak isteyen okurlar i\u00e7in bir giri\u015f niteli\u011finde. Son iki y\u0131lda T\u00fcrkiye’de Oswald Spengler’in “\u0130nsan... 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