{"id":1915,"date":"2024-12-27T20:53:19","date_gmt":"2024-12-27T17:53:19","guid":{"rendered":"https:\/\/erenyesilyurt.com\/?p=1915"},"modified":"2024-12-27T21:33:03","modified_gmt":"2024-12-27T18:33:03","slug":"omer-fikret-oyal-21-yuzyilda-tartistigimiz-ya-da-tartismamiz-gereken-hemen-her-sey-jungerin-metinlerinde-gundeme-geliyor","status":"publish","type":"post","link":"https:\/\/erenyesilyurt.com\/index.php\/2024\/12\/27\/omer-fikret-oyal-21-yuzyilda-tartistigimiz-ya-da-tartismamiz-gereken-hemen-her-sey-jungerin-metinlerinde-gundeme-geliyor\/","title":{"rendered":"\u00d6mer Fikret Oyal: 21. y\u00fczy\u0131lda tart\u0131\u015ft\u0131\u011f\u0131m\u0131z ya da tart\u0131\u015fmam\u0131z gereken hemen her \u015fey J\u00fcnger’in metinlerinde g\u00fcndeme geliyor"},"content":{"rendered":"\n

Son d\u00f6nem edebiyat\u0131m\u0131z\u0131n g\u00fc\u00e7l\u00fc kalemlerinden \u00d6mer Fikret Oyal ile Ernst J\u00fcnger \u00fczerine konu\u015ftuk. J\u00fcnger hakk\u0131nda T\u00fcrk\u00e7e kaynak arayanlar i\u00e7in mutlaka okunmas\u0131 gereken, ufuk a\u00e7\u0131c\u0131 iki yaz\u0131s\u0131<\/a> bulunuyor. Yo\u011fun program\u0131 aras\u0131nda r\u00f6portaj talebimizi geri \u00e7evirmeyip zaman ay\u0131rd\u0131\u011f\u0131 i\u00e7in kendisine ayr\u0131ca te\u015fekk\u00fcr ederim.<\/p>\n\n\n\n

Ernst J\u00fcnger, \u00e7a\u011f\u0131m\u0131z\u0131n en b\u00fcy\u00fck entelekt\u00fcel fig\u00fcrlerinden biri olarak kabul ediliyor. Sizin J\u00fcnger\u2019e olan ilginiz nas\u0131l ba\u015flad\u0131? Onun fikir d\u00fcnyas\u0131 ve eserleri sizi neden bu kadar etkiledi?<\/em><\/strong><\/p>\n\n\n\n

Almanya\u2019n\u0131n yak\u0131n tarihine dair okurken orada burada J\u00fcnger\u2019in ismine rastl\u0131yordum ama ger\u00e7ek anlamda onunla ilgilenmem Heidegger dolay\u0131m\u0131yla oldu. Yani Heidegger\u2019in J\u00fcnger \u00fczerine metinleri, \u00f6zellikle de Der Arbeiter \u00fczerine yorumlar\u0131 vas\u0131tas\u0131yla. \u0130kisinin de \u00f6nemli sorunsallar\u0131n\u0131n ba\u015f\u0131nda teknolojinin insanl\u0131\u011f\u0131n gidi\u015fat\u0131na etkisi ve rol\u00fc oldu\u011fundan bu etkile\u015fim gayet do\u011fal. \u0130kisi ger\u00e7ek anlamda ancak 1948\u2019de y\u00fcz y\u00fcze gelseler de ayn\u0131 d\u00f6nemin ve ruh durumunun insanlar\u0131yd\u0131lar. Burada 1. D\u00fcnya Sava\u015f\u0131 arifesinde olu\u015fmaya ba\u015flayan ya da yo\u011funla\u015fan bir \u00f6r\u00fcnt\u00fcden s\u00f6z etmek gerek: Modernizme ve teknolojiye ele\u015ftiriel bak\u0131\u015f. Ayn\u0131 ele\u015ftiriyi hem sa\u011fda hem de \u00f6zellikle Frankfurt Okulu\u2019nun \u015fahs\u0131nda solda g\u00f6rebiliriz. Tart\u0131\u015f\u0131lan fenomen genellikle benzerdi ama elbette nedenleri ve hal \u00e7areleri de\u011fil. D\u00fcnya radikal bi\u00e7imde yeniden bi\u00e7imlenirken, hatta giderek tan\u0131nmaz hale gelirken bunu nas\u0131l anlamak gerekti\u011fi tart\u0131\u015fmas\u0131 bir bak\u0131ma g\u00fcn\u00fcm\u00fcze benziyor. Her bulan\u0131k s\u00fcre\u00e7te bir \u00f6r\u00fcnt\u00fc aray\u0131\u015f\u0131, ge\u00e7mi\u015fin yeniden masaya yat\u0131r\u0131lmas\u0131 ve g\u00fcn\u00fcn bu \u015fema \u00fczerindeki yeri gibi bir tart\u0131\u015fma \u00f6ne \u00e7\u0131k\u0131yor. Fakat J\u00fcnger \u00f6zellikle Waldg\u00e4nger d\u00f6neminde teknolojinin bask\u0131n karakterine kar\u015f\u0131 durulabilece\u011fini, bask\u0131n d\u00fcnya sistemine kar\u015f\u0131 s\u0131\u011f\u0131naklar, en az\u0131ndan i\u00e7sel s\u0131\u011f\u0131naklar kurulabilece\u011fini \u00f6ne s\u00fcrerken Heidegger teknolojinin insan\u0131n \u00f6z\u00fcne dahil oldu\u011funu ve ona kar\u015f\u0131 koyulamayaca\u011f\u0131n\u0131 s\u00f6yl\u00fcyordu. San\u0131r\u0131m bu konuda Heidegger hakl\u0131. <\/p>\n\n\n\n

J\u00fcnger\u2019e d\u00f6nersek  bana onun daha \u00e7ok \u00dcber die Linie ile ba\u015flayan ve Der Waldgang<\/em> ile devam eden d\u00f6nem ilgilendiriyor. Hayat\u0131n\u0131n \u00fc\u00e7\u00fcnc\u00fc a\u015famas\u0131: Teknolojinin do\u011frudan do\u011fruya hedef al\u0131nd\u0131\u011f\u0131 ondan korunarak ya\u015faman\u0131n nas\u0131l m\u00fcmk\u00fcn olaca\u011f\u0131n\u0131n tart\u0131\u015f\u0131ld\u0131\u011f\u0131 d\u00f6nem. <\/p>\n\n\n\n

Onun eserlerindeki dilin nesnelli\u011fi, meta-tarihsel bak\u0131\u015f beni etkiledi diyebilirim. Zaten dildeki nesnellikle meta tarihsel bak\u0131\u015f a\u00e7\u0131s\u0131 birbirinin kom\u015fusu olmak durumunda. Olaylara yukar\u0131dan ve y\u00fczlerce y\u0131ll\u0131k dilimler halinde bakmak dilin de so\u011fuk ve nesnel olmas\u0131 sonucunu do\u011furuyor. Kitaplar\u0131mda genellikle her t\u00fcrden duygusal analize uzak durmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m i\u00e7in, duygusall\u0131\u011f\u0131n ger\u00e7ek sorunlar\u0131 \u00f6rt\u00fcc\u00fc, kendimize d\u0131\u015far\u0131dan bakmay\u0131 zorla\u015ft\u0131r\u0131c\u0131 hatta imkans\u0131z k\u0131l\u0131c\u0131 karakterinden \u00f6t\u00fcr\u00fc duygusall\u0131\u011fa olumlu bakam\u0131yorum. Oysa biz \u00fclkece d\u00fcnyay\u0131 salt kendi ruh halimizin rengiyle g\u00f6rmeye e\u011filimliyiz, duygusall\u0131\u011f\u0131 kendi kimli\u011fimizin \u00f6nemli bile\u015fenlerinden birisi olarak g\u00f6r\u00fcyoruz ama asl\u0131nda bu d\u00fcnyadaki her \u015feyin kendi ba\u015f\u0131na geldi\u011fini iddia eden, herkesin kendisine kar\u015f\u0131 oldu\u011fu zann\u0131yla ba\u011f\u0131r\u0131p \u00e7a\u011f\u0131ran bir ergen tepkiselli\u011finden ba\u015fka bir \u015fey olmuyor. O nedenle nesnel \u00fcsluba, kendisi ile mesefeli durmaya ve analize \u00e7ok de\u011fer veriyorum. G\u00fcn\u00fcm\u00fczde meta tarihsel yorumlar\u0131n yine yo\u011funla\u015fmas\u0131 da bence d\u00f6nemin belirsizli\u011finin dayatmas\u0131n\u0131n bir sonucu. Hangi tarihsel d\u00f6nemin y\u00f6n\u00fc belirlidir diye de sorulabilir elbette. Belki ancak 18-20. y\u00fczy\u0131llar aras\u0131nda Bat\u0131n\u0131n d\u00fcnya hakimiyeti, d\u00fcnyan\u0131n bir yere do\u011fru ilerledi\u011fi, bir ayd\u0131nlanma ve genel ilerleme inanc\u0131ndan s\u00f6z edebiliriz sadece. Bir iki y\u00fczy\u0131la bakarak uzun d\u00f6nemler \u00fczerine sonu\u00e7lar \u00e7\u0131kartman\u0131n sak\u0131ncalar\u0131n\u0131 b\u00f6ylece anlayabiliyoruz. \u015eu an bu s\u00f6z konusu de\u011fil. <\/p>\n\n\n\n

J\u00fcnger\u2019in Arbeiter (i\u015f\u00e7i), Waldg\u00e4nger (orman y\u00fcr\u00fcy\u00fc\u015f\u00e7\u00fcs\u00fc) ve Krieger (sava\u015f\u00e7\u0131) kavramlar\u0131yla ne anlatmak istedi\u011fini d\u00fc\u015f\u00fcn\u00fcyorsunuz? Bu kavramlar, J\u00fcnger\u2019in hayat\u0131nda ya\u015fad\u0131\u011f\u0131 d\u00f6n\u00fc\u015f\u00fcmlerle nas\u0131l bir paralellik g\u00f6steriyor?<\/em><\/strong><\/p>\n\n\n\n

Sava\u015f\u00e7\u0131 ve \u0130\u015f\u00e7i d\u00f6nemini birlikte ele almakta yarar var. Asker ve \u0130\u015f\u00e7i birbirlerine aitler ve ayn\u0131 s\u00fcrecin devam\u0131 olarak g\u00f6z\u00fck\u00fcyorlar. I. D\u00fcnya Sava\u015f\u0131\u2019n\u0131n siperleri ve sonu\u00e7lar\u0131 \u00fczerinde d\u00fc\u015f\u00fcnen eski asker, teknoloji ile b\u00fct\u00fcnle\u015fmi\u015f neredeyse onun eli kolu haline gelmi\u015f \u201ci\u015f\u00e7i\u201dyi anlat\u0131yor. Buradaki i\u015f\u00e7i ile asker birbirine kar\u0131\u015f\u0131yor zaten. Bu anlamda J\u00fcnger\u2019in bu iki d\u00f6nemi birbirinin devam\u0131 ve belki de 1932\u2019de bas\u0131lan Der Arbeiter, sava\u015f\u00e7\u0131n\u0131n mant\u0131ki sonucuydu. Kitab\u0131n Muhafazak\u00e2r Devrimci ak\u0131m \u00fczerinde de kilit bir \u00f6nemi vard\u0131. Siperde sava\u015fan\u0131n nihayetinde teknolojik b\u00fcy\u00fclenmeye kap\u0131lmas\u0131 o pencereden bir d\u00fcnya sistemi in\u015fa etmeye \u00e7al\u0131\u015fmas\u0131 gayet anla\u015f\u0131l\u0131r. Burada Nietzsche\u2019nin g\u00fc\u00e7 istenci ile teknoloji \u015fiirsel bir \u00fcslupla birle\u015fir. <\/p>\n\n\n\n

J\u00fcnger sava\u015f\u00e7\u0131 fig\u00fcr\u00fcn\u00fc sava\u015fta bizzat deneyimlemi\u015fti. Kendi deneyimlerinin ve o d\u00f6nemin sorunsallar\u0131n\u0131n bir toplam\u0131yd\u0131. Sava\u015f sonras\u0131 Weimar d\u00f6nemindeki siyasi faaliyetler ve tutumlar hep bu d\u00f6neme aittir. Der Arbeiter\u2019da ise Almanya yeni bir s\u00fcrece daha a\u00e7\u0131k s\u00f6ylersek Nazi iktidar\u0131na ge\u00e7iyordu, kitap Nazi iktidar\u0131ndan bir y\u0131l \u00f6nce bas\u0131lm\u0131\u015ft\u0131. Ger\u00e7i Naziler kitab\u0131n yaratt\u0131\u011f\u0131 Bol\u015fevizm t\u0131n\u0131s\u0131nda hi\u00e7 ho\u015flanmad\u0131lar, \u00fcstelik kitapta yeni bir d\u00f6neme ge\u00e7ildi\u011fine dair hi\u00e7bir g\u00f6nderme yoktu. Nazi partisine veya Hitler\u2019e dair en ufak bir ima da yoktu. J\u00fcnger iktidara gelmek \u00fczere olan partiyi onun liderini yok saym\u0131\u015ft\u0131.  Hem teknolojiden b\u00fcy\u00fclenme hem de ona kar\u015f\u0131 durma gayreti gibi bir gerilimi vard\u0131r kitab\u0131n. Teknoloji ele\u015ftirisi nihayetinde neredeyse teknolojik insana ula\u015fmakla sonu\u00e7lan\u0131yordu. Zaten Nazi rejimi ve Sovyet rejimi kitaptaki \u00f6ng\u00f6r\u00fcleri bir anlamda kendi \u00e7er\u00e7evelerinde hayata ge\u00e7ireceklerdir. Hatta belki g\u00fcn\u00fcm\u00fcz\u00fcn posth\u00fcmanizm, robotsu insan tart\u0131\u015fmalar\u0131n\u0131 da bu \u00e7er\u00e7evede g\u00f6rmek gerekir. Nihayetinde, sava\u015f\u00e7\u0131 ve i\u015f\u00e7iyi kahramanca ger\u00e7ek\u00e7ilik fig\u00fcrleri, orman gezginini ise stoac\u0131 bir h\u00fcmanist fig\u00fcr\u00fc diye de karikat\u00fcrize edebiliriz.<\/p>\n\n\n\n

J\u00fcnger bizi hep teknolojinin mant\u0131ki sonu\u00e7lar\u0131na zorlam\u0131\u015ft\u0131r ve o nedenle de hemen her roman\u0131nda kendi zaman\u0131nda hen\u00fcz olmayan teknolojik ayg\u0131tlar\u0131 g\u00fcndeme sokmu\u015ftu. Romanlar\u0131nda anlatt\u0131\u011f\u0131 ayg\u0131tlar\u0131n hemen hepsi bug\u00fcn mevcut. Bu arada romanlar\u0131 tamamen bir fikri, bir durumu tart\u0131\u015fmak \u00fczere kaleme al\u0131nm\u0131\u015ft\u0131. B\u00fct\u00fcn karakterler arketipseldir ve hi\u00e7birinin derinli\u011fi yoktur, \u00f6nemli olan ki\u015filerin neyi, hangi d\u00fc\u015f\u00fcnce ve e\u011filimi temsil etti\u011fidir. Konumuza d\u00f6nersek, Heidegger bildi\u011fimiz gibi ba\u015fta Nazilerin yeni bir \u00e7a\u011f a\u00e7acaklar\u0131n\u0131 \u00f6ng\u00f6rm\u00fc\u015ft\u00fc ama sonradan onlar\u0131n da mevcut teknoloji h\u00fck\u00fcmranl\u0131\u011f\u0131n\u0131n bir par\u00e7as\u0131 olduklar\u0131 sonucuna vard\u0131. Bu anlamda Amerikanizm, Nazizm ve Kom\u00fcnizm ayn\u0131 egemenli\u011fin farkl\u0131 y\u00fczleriydiler. Heidegger\u2019in parti ile ili\u015fkisini kestikten sonra sava\u015f boyunca Nietzsche \u00fczerine derslerle me\u015fgul olmas\u0131 bu anlamda manidard\u0131r. Sonu\u00e7ta J\u00fcnger de bu noktaya gelecektir.<\/p>\n\n\n\n

Der Waldg\u00e4ng ile ba\u015flayan d\u00f6nemi ya da tipi ise J\u00fcnger\u2019in 2. D\u00fcnya Sava\u015f\u0131 ve sonras\u0131ndaki hakim e\u011filimini yans\u0131t\u0131yor: Amerikanizm, teknoloji ve sanayile\u015fme d\u00fcnyay\u0131 felakete s\u00fcr\u00fckleyip, insanl\u0131\u011f\u0131 tan\u0131nmaz hale getirecektir, ona kar\u015f\u0131 neredeyse bir gerilla sava\u015f\u0131 y\u00fcr\u00fctmek gerekir, sistemin i\u00e7inde kal\u0131nsa da ona yabanc\u0131 bir \u201canark\u201d olmak gerekir. Anar\u015fist ile \u201canark\u201d\u0131n birbirlerinden fakl\u0131 olduklar\u0131n\u0131 da burada belirtmek gerek. \u201cAnark\u201dtamamen bireyseldir, sisteme kar\u015f\u0131 tutumu tamamen i\u00e7seldir ve bu fig\u00fcr J\u00fcnger\u2019in karakterine de gayet uygundur. Bu d\u00f6nemin b\u00fct\u00fcn metinlerinde J\u00fcnger sistemin k\u0131y\u0131s\u0131ndan muhalefeti tart\u0131\u015f\u0131r. Romanlar\u0131nda ve denemelerinde. Bunun ger\u00e7ek\u00e7i olup olmad\u0131\u011f\u0131 ayr\u0131 bir konu ama bu d\u00f6nem J\u00fcnger\u2019inin d\u00fcnyam\u0131z\u0131n g\u00fcn\u00fcm\u00fczdeki sorunlar\u0131 tart\u0131\u015fmas\u0131yla tamamen g\u00fcncel hatta bug\u00fcn\u00fcn de ilerisinde oldu\u011funu s\u00f6ylemek isterim. Onu b\u00f6ylesine ilgin\u00e7 yapan da bu. 21. y\u00fczy\u0131lda tart\u0131\u015ft\u0131\u011f\u0131m\u0131z ya da tart\u0131\u015fmam\u0131z gereken hemen her \u015fey bu metinlerde g\u00fcndeme geliyor. <\/p>\n\n\n\n

G\u00fcn\u00fcm\u00fczde J\u00fcnger, kimileri taraf\u0131ndan nihilist bir estetik\u00e7i, kimileri taraf\u0131ndan muhafazak\u00e2r bir devrimci olarak okunuyor. Siz ne dersiniz?<\/em><\/strong><\/p>\n\n\n\n

\u201cMuhafazak\u00e2r devrimci\u201d tan\u0131m\u0131yla ba\u015flayay\u0131m. Bu tan\u0131m 1. D\u00fcnya Sava\u015f\u0131 sonras\u0131 Almanya\u2019s\u0131nda Nazilerin d\u0131\u015f\u0131nda duran, Weimar demokrasisi kar\u015f\u0131t\u0131 milliyeti \u00e7evreleri kastediyor. Asl\u0131nda bunlar\u0131n hepsi birbirlerinden farkl\u0131 tarzlarda farkl\u0131 grupla\u015fmalar i\u00e7indeydiler. D\u00f6nemin karma\u015f\u0131k havas\u0131nda soldan sa\u011fa bir dizi \u201cMuhafazak\u00e2r devrimci\u201d \u00e7evre mevcuttu. Buradaki \u201cdevrimci\u201d ifadesi ile yeni rejime, liberalizme kar\u015f\u0131 bir devrim arzusu s\u00f6z konusu. Ancak ayn\u0131 zamanda ge\u00e7mi\u015fi geri getirme ihtimali ya da arzusu da s\u00f6z konusu de\u011fil. Hareket muhafazak\u00e2rlardan bu y\u00f6n\u00fcyle ayr\u0131l\u0131yor. Bu bir kitle hareketi de de\u011fildi, Mohler\u2019in ifadesiyle \u201cmodernitenin, hatta postmodernitenin kendi silahlar\u0131yla modern bir ele\u015ftirisiydi. Bu \u00e7evreler kendilerini  \u201cMuhafazak\u00e2r devrimci\u201d diye ta\u0131mlam\u0131yorlard\u0131, bu tan\u0131m sava\u015f sonras\u0131 y\u0131llarda Armin Mohler\u2019in bu \u00e7evreleri konu alan doktora tezinde kar\u015f\u0131m\u0131za \u00e7\u0131k\u0131yor. Baz\u0131lar\u0131 da bu terimin Hofmannsthal taraf\u0131ndan 1927\u2019de ortaya at\u0131ld\u0131\u011f\u0131n\u0131 iddia ediyorlar. Bu arada bir ortak program ya da metinden de s\u00f6z edilemez. Bu \u00e7evreler olduk\u00e7a de\u011fi\u015fken karakterliydiler; Alman romantizminden, Nietzsche\u2019den ve onun tarih felsefesinden yo\u011fun bi\u00e7imde etkilenmi\u015flerdi. Nietzsche fig\u00fcr\u00fc Spengler\u2019de de,  Arthur Moeller van den Bruck\u2019ta da ve J\u00fcnger\u2019de de merkezi \u00f6nemdedir. <\/p>\n\n\n\n

J\u00fcnger bu \u00e7evrelerle ili\u015fkili gazete ve dergilerde neredeyse 1930 sonuna kadar yo\u011fun bi\u00e7imde yazd\u0131. Macerac\u0131 Y\u00fcrek (1929) kitab\u0131 ile yeni bir s\u00fcrece girdikten sonra da 1932-1933 y\u0131llar\u0131nda yaz\u0131lar\u0131n\u0131 giderek azaltt\u0131. Her neyse, ne isim verilirse verilsin tarihsel ak\u0131\u015f\u0131n bir amac\u0131 oldu\u011fu fikrine kar\u015f\u0131t olduklar\u0131 gibi, modernle\u015fme kar\u015f\u0131t\u0131, Weimar demokrasisi kar\u015f\u0131t\u0131, ayn\u0131la\u015fma ve homojenle\u015fme kar\u015f\u0131t\u0131 olduklar\u0131 i\u00e7in totaliter rejim kar\u015f\u0131t\u0131 da olan, bireyin de\u011ferini \u00f6ne \u00e7\u0131karan bu \u00e7evreler aras\u0131nda J\u00fcnger\u2019in ciddi bir prestiji vard\u0131. Birka\u00e7 y\u0131l sonra Der Arbeiter\u2019i yazd\u0131\u011f\u0131nda ise bireyi tamamen yads\u0131yacak, Der Waldg\u00e4ng d\u00f6neminde ise daha da derin bir anlamda bireye d\u00f6necektir. \u00d6b\u00fcr yandan J\u00fcnger do\u011frudan bir siyasi hareket in\u015fa etme \u00f6nerilerine hi\u00e7bir zaman s\u0131cak bakmad\u0131. Do\u011frusu o yazd\u0131klar\u0131n\u0131n alt\u0131nda derin bir tutarl\u0131l\u0131k oldu\u011funu \u00f6ne s\u00fcrse de doktriner anlamda bir tutarl\u0131l\u0131k d\u00fc\u015fk\u00fcn\u00fc de\u011fildi. O hi\u00e7bir zaman te\u015fkilat insan\u0131 ve k\u00f6\u015feleri olan bir doktrin insan\u0131 de\u011fildi. Muhafazakar Devrimci kavram\u0131n\u0131n isim babas\u0131 Mohler 1949-1953 y\u0131llar\u0131 aras\u0131nda J\u00fcnger\u2019in sekreterli\u011fini de yapt\u0131 ve siyasi d\u00fc\u015f\u00fcnsel faaliyetlerini Avrupa \u00e7ap\u0131nda s\u00fcrd\u00fcrd\u00fc. Muhafazak\u00e2r devrim \u00e7evreleri ile Fransa\u2019daki de Benoist \u00e7evresi aras\u0131ndaki ba\u011flant\u0131y\u0131 kuran da esasen odur. <\/p>\n\n\n\n

Nihilizm tan\u0131m\u0131na gelince, J\u00fcnger kendisini asla nihilist olarak g\u00f6rmezdi hatta ona g\u00f6re nihlizmin kurcusu ve yay\u0131c\u0131s\u0131 bizzat teknolojinin geli\u015fmesidir. Tabii karamsar bir d\u00fcnya ufkuna sahip oldu\u011fu a\u00e7\u0131k, zaten 19. y\u00fczy\u0131ldan itibaren Avrupa muhafazak\u00e2r d\u00fc\u015f\u00fcncesinde belli bir karamsarl\u0131k hakimdir. D\u00fcnyan\u0131n ve Avrupa\u2019n\u0131n k\u00f6t\u00fcye gitti\u011fi izleniminden s\u00f6z ediyoruz. Spengler\u2019in Bat\u0131\u2019n\u0131n \u00c7\u00f6k\u00fc\u015f\u00fc ile \u00e7izdi\u011fi ge\u00e7mi\u015fin ve o g\u00fcn\u00fcn d\u00fcnyas\u0131nda bir \u00f6r\u00fcnt\u00fc olu\u015fturuluyor ve Bat\u0131 uygarl\u0131\u011f\u0131n\u0131n da daha \u00f6nceki bir\u00e7ok uygarl\u0131k gibi birka\u00e7 y\u00fczy\u0131l i\u00e7inde \u00e7\u00f6kece\u011fi \u00f6ng\u00f6r\u00fcl\u00fcyordu. Kitab\u0131 o d\u00f6nemin muhafazak\u00e2r ruhlar\u0131 \u00fczerinde \u00f6nemli \u00f6l\u00e7\u00fcde etkili olmu\u015ftur. J\u00fcnger\u2019in de, Spengler\u2019in de \u00f6nemli \u00f6l\u00e7\u00fcde Nietzscheci olduklar\u0131n\u0131 burada bir kere daha tekrarlam\u0131\u015f olal\u0131m. J\u00fcnger\u2019in tarih anlay\u0131\u015f\u0131n\u0131 belirleyen de bu olmu\u015ftu. Tarihin bir hedefe do\u011fru gitmiyor, ilerlemiyor olu\u015fu d\u00fc\u015f\u00fcncesi zaten bir dizi kar\u015f\u0131t g\u00fcc\u00fcn sonsuza dek m\u00fccadelesini veya bir d\u00f6ng\u00fcy\u00fc kabullenmekten ba\u015fka bir sonuca ula\u015fmaz. Bu Ayd\u0131nlanma\u2019n\u0131n ba\u015f\u0131ndan beri d\u00fcnyaya hakim olan ilerleme hatta iyile\u015fme d\u00fc\u015f\u00fcncesinin tam kar\u015f\u0131t\u0131 bir anlay\u0131\u015ft\u0131. Bu d\u00fc\u015f\u00fcnce modernizm kar\u015f\u0131tlar\u0131 taraf\u0131ndan bile i\u00e7selle\u015ftirilmi\u015f bir d\u00fc\u015f\u00fcncedir. D\u00fcnyan\u0131n hep daha iyiye, daha g\u00fczele do\u011fru gidiyor olu\u015fu, bunun bir zorunluluk olu\u015fu beklentisi hepimizde neredeyse i\u00e7g\u00fcd\u00fcsel bir hale gelmi\u015ftir. <\/p>\n\n\n\n

\u00d6b\u00fcr yandan J\u00fcnger insan\u0131n ve teknolojinin yarataca\u011f\u0131 felakete ra\u011fmen do\u011fan\u0131n daima kendisini onarabilece\u011fini d\u00fc\u015f\u00fcn\u00fcyordu. O ayn\u0131 zamanda bir vizyonerdi de. Felakete giden d\u00fcnyan\u0131n ilerideki a\u015famalar\u0131nda neler olabilece\u011fine dair g\u00f6r\u00fc\u015fler ileri s\u00fcr\u00fcyordu ve bu anlamda bug\u00fcn kar\u015f\u0131 kar\u015f\u0131ya oldu\u011fumuz pek \u00e7ok sorunu \u00f6ng\u00f6rm\u00fc\u015ft\u00fcr.  Tart\u0131\u015ft\u0131\u011f\u0131 her \u015feyin bug\u00fcn i\u00e7in gayet g\u00fcncel olmas\u0131 ger\u00e7ekten ilgin\u00e7. \u00d6yle ki onun metinlerini kar\u0131\u015ft\u0131r\u0131rken kendinizi birden diyelim bug\u00fcn\u00fcn gen teknolojisi ya da robot teknolojisi veya ekoloji tart\u0131\u015fmas\u0131n\u0131n kar\u015f\u0131s\u0131nda buluveriyorsunuz. Tabii onda bu t\u00fcr tart\u0131\u015fmalarla yazg\u0131n\u0131n niteli\u011fi, Avrupa tarihi, metatarih, mitoloji, hatta bir kader ara\u015ft\u0131rmas\u0131 olarak falc\u0131l\u0131\u011f\u0131n anlam\u0131 bir aradad\u0131r.<\/p>\n\n\n\n

Sizce J\u00fcngerci \u00e7er\u00e7eve nas\u0131l bir T\u00fcrkiye okumas\u0131 sunabilir?<\/em><\/strong><\/p>\n\n\n\n

T\u00fcrkiye ile Almanya\u2019n\u0131n tart\u0131\u015fmalar\u0131 ve ko\u015fullar\u0131 ge\u00e7mi\u015fte de bug\u00fcn de birbirinden epeyce farkl\u0131. Fakat maruz kal\u0131nan modernle\u015fme sorunlar\u0131, neoliberalizm ve k\u00fcreselle\u015fmenin yaratt\u0131\u011f\u0131 yeni g\u00fcndemler, iklim krizi her \u00fclkeyi ku\u015fat\u0131yor. J\u00fcngerci \u00e7er\u00e7eve ancak T\u00fcrkiye g\u00fcndeminin \u00fczerine metatarihsel anlamda \u00e7\u0131k\u0131labilirse anlaml\u0131 olabilir. Tabii burada J\u00fcngerci \u00e7er\u00e7evenin hi\u00e7bir zaman do\u011frudan siyasi bir hat \u00e7izmedi\u011fini de ak\u0131lda tutmak gerek. Onunki \u00f6zellikle 2. D\u00fcnya Sava\u015f\u0131 sonras\u0131nda gayet bireysel bir d\u00fc\u015f\u00fcnme ve tutum almayd\u0131. Ayr\u0131ca o b\u00fct\u00fcn sorunsallar\u0131 ve onlara y\u00f6neli\u015f tarz\u0131 itibar\u0131yla tamamen Avrupal\u0131yd\u0131.<\/p>\n\n\n\n

\u00d6b\u00fcr yandan T\u00fcrkiye\u2019de metatarihsel d\u00fc\u015f\u00fcnme pek \u00f6n planda de\u011fil. Elbette tarih felsefesi yani tarihte bir tak\u0131m \u00f6r\u00fcnt\u00fcler, kural ve yasalar bulunup bulunamayaca\u011f\u0131 da ayr\u0131 bir soru ama buraya girmeyelim. Biz hen\u00fcz \u00fclkemizin ge\u00e7ti\u011fimiz son y\u00fczy\u0131l\u0131n\u0131 ve \u00e7e\u015fitli komplo teorilerini tart\u0131\u015fmakla me\u015fgul\u00fcz. D\u00fcnyan\u0131n gidi\u015fat\u0131na ili\u015fkin tart\u0131\u015fmalar T\u00fcrkiye\u2019deki \u00e7arp\u0131k tart\u0131\u015fma ortam\u0131nda havada kal\u0131yor. T\u00fcrkiye\u2019de bamba\u015fka kendimize \u00f6zg\u00fc bir hava mevcut ve burada d\u00fcnyan\u0131n ayn\u0131la\u015fmas\u0131n\u0131, k\u00fcreselle\u015fmenin yeni sorunlar\u0131n\u0131, \u00e7evre sorunlar\u0131n\u0131, teknolojinin tahribat\u0131n\u0131, kimlik meselelerini serinkanl\u0131 bi\u00e7imde tart\u0131\u015facak halde de\u011filiz. Baz\u0131 temel sorular\u0131 solda da, sa\u011fda da sormaktan ka\u00e7\u0131n\u0131yoruz, zira bunlar temel olduklar\u0131 gibi tehlikeli sorular da. Biz kimiz? Tarih nereye do\u011fru d\u00f6n\u00fc\u015f\u00fcyor. \u0130nsan olman\u0131n kapsam\u0131 nereye do\u011fru evriliyor? Bat\u0131 ile sorunumuz nedir, ne olmal\u0131d\u0131r? D\u00fcnyadaki yerimiz nedir? Teknoloji ile ili\u015fkimiz nas\u0131l olmal\u0131d\u0131r? D\u00fcnya ve \u00fclkemiz \u00f6zelinde gelecek tasavvurumuz nedir? Yoksa tasavvurumuz yok da her \u015feyimiz itirazlardan m\u0131 ibarettir? B\u00f6yle bir s\u00f6yle\u015fi i\u00e7in bu t\u00fcr bunlar\u0131n fazla ka\u00e7t\u0131\u011f\u0131n\u0131n fark\u0131nday\u0131m ama metapolitika bunlar gibi temel sorulara cevap vermek \u00fczere kuruluyor.  <\/p>\n\n\n\n

J\u00fcnger, \u00f6zellikle Der Waldg\u00e4ng sonras\u0131 d\u00f6neminde bir k\u00f6\u015feye \u00e7ekilip geli\u015fmeleri uzaktan seyretmeye ve kendince bir stoac\u0131 vaha yaratmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131. Sahneden uzak kalmak, d\u00fcnya sistemi ile ili\u015fkisini minimumda tutmak gibi tam da \u201canark\u201d denilebilecek bir tutum ald\u0131. <\/p>\n\n\n\n

J\u00fcnger, uzun \u00f6mr\u00fc boyunca \u00e7ok farkl\u0131 ki\u015filerle temas kurmu\u015f, farkl\u0131 d\u00fc\u015f\u00fcnce d\u00fcnyalar\u0131na girip \u00e7\u0131km\u0131\u015ft\u0131r. G\u00fcnl\u00fcklerinde de bu ili\u015fkiler \u00f6nemli bir yer tutuyor. \u015eeyh Abd\u00fclkadir Sufi\u2019den Ernst Niekisch\u2019e kadar geni\u015f bir yelpazede dostluklar kurmu\u015f bir d\u00fc\u015f\u00fcn\u00fcr olarak J\u00fcnger nas\u0131l bir dosttu? G\u00fcnl\u00fcklerinde nas\u0131l bir J\u00fcnger potresi ortaya \u00e7\u0131k\u0131yor?<\/em><\/strong><\/p>\n\n\n\n

J\u00fcnger\u2019in 80\u2019lerin ba\u015f\u0131nda yay\u0131nlanmaya ba\u015flayan Siebzig verweht ba\u015fl\u0131kl\u0131 g\u00fcnl\u00fckleri d\u00f6rt cilt tutuyor. Bu ciltler boyunca J\u00fcnger k\u00e2h ge\u00e7mi\u015f d\u00f6nem de\u011ferlendirmelerine, kah gelece\u011fin sorunlar\u0131na, g\u00fcncel tart\u0131\u015fmalara de\u011finir. \u00d6rne\u011fin ikinci cilt daha ziyade \u0130kinci D\u00fcnya Sava\u015f\u0131 \u00f6ncesi  ve s\u0131ras\u0131ndaki Almanya\u2019daki geli\u015fmelerin yeniden de\u011ferlendirilmesine yo\u011funla\u015f\u0131yor. Bu arada kendisine yap\u0131lan ziyaretleri, g\u00f6nderilen kitaplar\u0131 ve mektuplar\u0131, bunlar \u00fczerine \u00fczerine notlar\u0131, bazen mektuplar\u0131n kopyalar\u0131n\u0131, gitti\u011fi yerlere dair izlenimlerini de g\u00f6rebiliyoruz. \u00d6rne\u011fin yine 2. Ciltte 1972\u2019de geldi\u011fi Alanya-Antalya izlenimlerini anlat\u0131yor, bu arada Antalya civar\u0131nda 1918\u2019de koleradan \u00f6lm\u00fc\u015f subay arkada\u015f\u0131n\u0131 an\u0131yor, Almanya\u2019ya d\u00f6nd\u00fc\u011f\u00fcnde Mustafa Kemal ile Enver Pa\u015fa aras\u0131ndaki ihtilaf \u00fczerine \u00e7al\u0131\u015fmaktan s\u00f6z ediyor. Bu g\u00fcnl\u00fcklerde gerek yak\u0131n dostlar\u0131 gerekse de onunla ileti\u015fimde olanlar olmak \u00fczere say\u0131s\u0131z isim ge\u00e7er.<\/p>\n\n\n\n

J\u00fcnger mesafeli bir dosttu. \u00d6rne\u011fin Niekisch\u2019i kurtarmak i\u00e7in Gestapo\u2019nun kap\u0131s\u0131na dayanabilirdi ama bu ona dair d\u00fc\u015f\u00fcncelerinde nesnelli\u011fini kaybetmesine yol a\u00e7mazd\u0131. Sava\u015f\u0131n ard\u0131ndan \u00f6zellikle de  Wilflingen\u2019de pek \u00e7ok ziyaret\u00e7isi oldu. Bilindi\u011fi gibi \u015eans\u00f6lye Helmut Kohl\u2019un ziyareti de pek \u00e7ok tart\u0131\u015fmaya neden olmu\u015ftu. \u00dcstelik bir m\u00fcnzeviye g\u00f6re \u00e7ok gezerdi. B\u00f6ceklerin pe\u015finde ileri ya\u015flar\u0131na kadar d\u00fcnyan\u0131n hemen her yerini gezdi. 2. D\u00fcnya Sava\u015f\u0131 sonuna kadar sol ve sa\u011fdan pek \u00e7ok \u00f6nemli ki\u015fiyle tan\u0131\u015f\u0131kl\u0131\u011f\u0131 oldu\u011funu s\u00f6yleyebiliriz. \u00d6zelikle Nazi iktidar\u0131 \u00f6ncesinde herkesin her yerde, ayn\u0131 masalar etraf\u0131nda tart\u0131\u015ft\u0131\u011f\u0131 olduk\u00e7a ge\u00e7irgen bir tart\u0131\u015fma ortam\u0131 mevcuttu. 2. D\u00fcnya Sava\u015f\u0131 sonras\u0131nda d\u00fcnya Amerikanizm ve Sovyet rejimi aras\u0131nda payla\u015f\u0131lm\u0131\u015f gibiydi. D\u00fc\u015f\u00fcnce d\u00fcnyas\u0131nda da \u00f6yle. Liberal sa\u011f kar\u015f\u0131t\u0131 bir \u00fc\u00e7\u00fcnc\u00fc yol ihtiyac\u0131 do\u011fdu\u011funda Muhafazakar Devrim \u00e7evrelerinin miras\u0131 yeniden g\u00fcndeme geldi. Modernizm kar\u015f\u0131t\u0131 yeni yeni \u00e7evreler ve grupla\u015fmalar do\u011fmaya ba\u015flad\u0131. Hele de 68 sonras\u0131nda yeni bir d\u00fc\u015f\u00fcnsel olak yeni t\u00fcrde bir muhafazarl\u0131k ve sa\u011f olu\u015fturulmas\u0131 tart\u0131\u015fmalar\u0131 ba\u015flad\u0131. J\u00fcnger de bu yeni aray\u0131\u015flarda odak noktalar\u0131ndan birisiydi ve pek \u00e7ok ki\u015fi onunla ba\u011flant\u0131 kurma ihtiyac\u0131 hissetti. Modernizm ve teknolojiye kar\u015f\u0131 muhalefeti ve efsanevi ya\u015fam\u0131 nedeniyle b\u00f6yle bir ilgiyle kar\u015f\u0131la\u015fmas\u0131 do\u011fald\u0131r. Bu arada Gelenekselci ak\u0131mla ve Mussolini ile yak\u0131ndan ili\u015fkili olan Julius Evola\u2019n\u0131n d\u00fc\u015f\u00fcnceleri ile \u0130slam aras\u0131nda belli bir temas da mevcuttu. Abd\u00fclkadir es-Sufi\u2019nin J\u00fcnger\u2019i \u0130slam\u2019a davet etmesi kendisini epeyce \u015fa\u015f\u0131rtm\u0131\u015f olmal\u0131. J\u00fcnger\u2019in dinle ilgili d\u00fc\u015f\u00fcn\u00fcmleri daha ziyade Katoliklikle ba\u011flant\u0131l\u0131 olarak Fransa\u2019da bir i\u015fgal subay\u0131 oldu\u011fu d\u00f6nemlerde ba\u015flam\u0131\u015ft\u0131. Onun dine bak\u0131\u015f\u0131n\u0131 burada tart\u0131\u015famay\u0131z. Onun d\u00fc\u015f\u00fcncesi mitoloji ile ba\u011flant\u0131l\u0131yd\u0131, mitolojik ki\u015filikleri arketipler olarak g\u00f6rd\u00fc\u011f\u00fcn\u00fc, tarihsel durumlar\u0131 ve insanl\u0131k trajedisini bu arketipler yoluyla a\u00e7\u0131klamaya y\u00f6nelik oldu\u011funu s\u00f6yleyebiliriz. Babas\u0131 Protestan, annesi Katolikti. Bilindi\u011fi gibi Katolik adetlerine g\u00f6re g\u00f6m\u00fcld\u00fc ve \u00f6l\u00fcm\u00fcnden bir s\u00fcre \u00f6nce Katolikli\u011fe intisap etti\u011fi anla\u015f\u0131l\u0131yor. Ancak onun Katolikli\u011finin yerellikle de alakal\u0131 oldu\u011funu s\u00f6yleyebiliriz. <\/p>\n\n\n\n

S\u00f6z\u00fcn k\u0131sas\u0131 bu t\u00fcrden her \u00e7evrenin J\u00fcnger ile temas halinde olmas\u0131 gayet anla\u015f\u0131l\u0131r zira d\u00fcnya giderek anla\u015f\u0131lmaz hale gelirken sa\u011flam tutamak noktalar\u0131na, itibarl\u0131 i\u015faret ta\u015flar\u0131na ihtiya\u00e7 da artar.<\/p>\n","protected":false},"excerpt":{"rendered":"

Son d\u00f6nem edebiyat\u0131m\u0131z\u0131n g\u00fc\u00e7l\u00fc kalemlerinden \u00d6mer Fikret Oyal ile Ernst J\u00fcnger \u00fczerine konu\u015ftuk. J\u00fcnger hakk\u0131nda T\u00fcrk\u00e7e kaynak arayanlar i\u00e7in mutlaka okunmas\u0131 gereken, ufuk a\u00e7\u0131c\u0131 iki yaz\u0131s\u0131 bulunuyor. Yo\u011fun program\u0131 aras\u0131nda r\u00f6portaj talebimizi geri \u00e7evirmeyip zaman ay\u0131rd\u0131\u011f\u0131 i\u00e7in kendisine ayr\u0131ca te\u015fekk\u00fcr ederim. Ernst J\u00fcnger, \u00e7a\u011f\u0131m\u0131z\u0131n en b\u00fcy\u00fck entelekt\u00fcel fig\u00fcrlerinden biri olarak kabul ediliyor. Sizin J\u00fcnger\u2019e olan… Continue reading →<\/span><\/a><\/span><\/p>\n","protected":false},"author":1,"featured_media":1916,"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-1915","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gorus","category-roportajlar"],"yoast_head":"\n\u00d6mer Fikret Oyal: 21. y\u00fczy\u0131lda tart\u0131\u015ft\u0131\u011f\u0131m\u0131z ya da tart\u0131\u015fmam\u0131z gereken hemen her \u015fey J\u00fcnger'in metinlerinde g\u00fcndeme geliyor - 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\/12\/27\/omer-fikret-oyal-21-yuzyilda-tartistigimiz-ya-da-tartismamiz-gereken-hemen-her-sey-jungerin-metinlerinde-gundeme-geliyor\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u00d6mer Fikret Oyal: 21. y\u00fczy\u0131lda tart\u0131\u015ft\u0131\u011f\u0131m\u0131z ya da tart\u0131\u015fmam\u0131z gereken hemen her \u015fey J\u00fcnger'in metinlerinde g\u00fcndeme geliyor - Eren Ye\u015filyurt\" \/>\n<meta property=\"og:description\" content=\"Son d\u00f6nem edebiyat\u0131m\u0131z\u0131n g\u00fc\u00e7l\u00fc kalemlerinden \u00d6mer Fikret Oyal ile Ernst J\u00fcnger \u00fczerine konu\u015ftuk. J\u00fcnger hakk\u0131nda T\u00fcrk\u00e7e kaynak arayanlar i\u00e7in mutlaka okunmas\u0131 gereken, ufuk a\u00e7\u0131c\u0131 iki yaz\u0131s\u0131 bulunuyor. Yo\u011fun program\u0131 aras\u0131nda r\u00f6portaj talebimizi geri \u00e7evirmeyip zaman ay\u0131rd\u0131\u011f\u0131 i\u00e7in kendisine ayr\u0131ca te\u015fekk\u00fcr ederim. Ernst J\u00fcnger, \u00e7a\u011f\u0131m\u0131z\u0131n en b\u00fcy\u00fck entelekt\u00fcel fig\u00fcrlerinden biri olarak kabul ediliyor. Sizin J\u00fcnger\u2019e olan... 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Eren Ye\u015filyurt","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/erenyesilyurt.com\/index.php\/2024\/12\/27\/omer-fikret-oyal-21-yuzyilda-tartistigimiz-ya-da-tartismamiz-gereken-hemen-her-sey-jungerin-metinlerinde-gundeme-geliyor\/","og_locale":"en_US","og_type":"article","og_title":"\u00d6mer Fikret Oyal: 21. y\u00fczy\u0131lda tart\u0131\u015ft\u0131\u011f\u0131m\u0131z ya da tart\u0131\u015fmam\u0131z gereken hemen her \u015fey J\u00fcnger'in metinlerinde g\u00fcndeme geliyor - Eren Ye\u015filyurt","og_description":"Son d\u00f6nem edebiyat\u0131m\u0131z\u0131n g\u00fc\u00e7l\u00fc kalemlerinden \u00d6mer Fikret Oyal ile Ernst J\u00fcnger \u00fczerine konu\u015ftuk. J\u00fcnger hakk\u0131nda T\u00fcrk\u00e7e kaynak arayanlar i\u00e7in mutlaka okunmas\u0131 gereken, ufuk a\u00e7\u0131c\u0131 iki yaz\u0131s\u0131 bulunuyor. Yo\u011fun program\u0131 aras\u0131nda r\u00f6portaj talebimizi geri \u00e7evirmeyip zaman ay\u0131rd\u0131\u011f\u0131 i\u00e7in kendisine ayr\u0131ca te\u015fekk\u00fcr ederim. Ernst J\u00fcnger, \u00e7a\u011f\u0131m\u0131z\u0131n en b\u00fcy\u00fck entelekt\u00fcel fig\u00fcrlerinden biri olarak kabul ediliyor. Sizin J\u00fcnger\u2019e olan... 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