{"id":2371,"date":"2025-05-20T11:38:34","date_gmt":"2025-05-20T08:38:34","guid":{"rendered":"https:\/\/erenyesilyurt.com\/?p=2371"},"modified":"2025-05-20T11:48:59","modified_gmt":"2025-05-20T08:48:59","slug":"luigi-iannone-junger-ve-schmitt-parlamenterizme-ve-avrupali-aydin-cevrelerin-cokusunu-temsil-eden-dekadans-vizyonuna-karsi-ortak-bir-dusmanligi-vardi","status":"publish","type":"post","link":"https:\/\/erenyesilyurt.com\/index.php\/2025\/05\/20\/luigi-iannone-junger-ve-schmitt-parlamenterizme-ve-avrupali-aydin-cevrelerin-cokusunu-temsil-eden-dekadans-vizyonuna-karsi-ortak-bir-dusmanligi-vardi\/","title":{"rendered":"Luigi Iannone: J\u00fcnger ve Schmitt birle\u015ftiren, parlamenter sisteme ve Avrupa entelijansiyesinin \u00e7\u00f6km\u00fc\u015f fikirlerine kar\u015f\u0131 ortak bir nefretti"},"content":{"rendered":"\n

Luigi Iannone, \u0130talyan entelekt\u00fcel d\u00fcnyas\u0131nda muhafazak\u00e2r d\u00fc\u015f\u00fcncenin \u00f6nde gelen kalemlerinden biri. Ernst Nolte\u2019nin La rivoluzione conservatrice<\/em> adl\u0131 kitab\u0131n\u0131n edit\u00f6rl\u00fc\u011f\u00fcn\u00fc ve \u00f6ns\u00f6z\u00fcn\u00fc, ayr\u0131ca Ernst J\u00fcnger<\/em> adl\u0131 kolektif \u00e7al\u0131\u015fman\u0131n edit\u00f6rl\u00fc\u011f\u00fcn\u00fc \u00fcstlenmi\u015ftir. Giuseppe Prezzolini, J\u00fcnger, Schmitt, Tolkien ve Roger Scruton gibi isimler \u00fczerine kaleme ald\u0131\u011f\u0131 kitaplar\u0131yla antimodernist d\u00fc\u015f\u00fcnceye \u00f6nemli katk\u0131larda bulunan yazar, 2003 y\u0131l\u0131nda \u0130talya Ba\u015fbakanl\u0131\u011f\u0131 taraf\u0131ndan verilen Ulusal K\u00fclt\u00fcr \u00d6d\u00fcl\u00fc\u2019ne lay\u0131k g\u00f6r\u00fcld\u00fc.<\/p>\n\n\n\n

\u201cMuhafazak\u00e2r Devrim\u201d ne anlama gelir? Muhafazak\u00e2r Devrim i\u00e7inde farkl\u0131 yakla\u015f\u0131mlar var m\u0131? \u0130talya\u2019da bu konu \u00fczerine neden bu kadar geni\u015f bir literat\u00fcr var? \u0130talyanlar bu meseleye neden \u00f6zel bir ilgi duymu\u015ftur?<\/em><\/strong><\/p>\n\n\n\n

\u201cMuhafazak\u00e2r Devrim\u201d her \u015feyden \u00f6nce bir oksimorondur. Devrim kavram\u0131 \u2014 k\u00f6kl\u00fc d\u00f6n\u00fc\u015f\u00fcmler, toplumsal dokuda ve adetlerde k\u0131r\u0131lmalarla \u00f6zde\u015f \u2014 ile muhafazak\u00e2rl\u0131k kavram\u0131 \u2014 s\u00fcreklilik, d\u00fczen, otorite ve gelene\u011fin savunusu anlamlar\u0131na gelir \u2014 yan yana geldi\u011finde bir yandan paradoksal, di\u011fer yandan ola\u011fan\u00fcst\u00fc cezbedici g\u00f6r\u00fcn\u00fcr. Bu, karma\u015f\u0131k ve \u00e7ok boyutlu bir fikirdir; Birinci D\u00fcnya Sava\u015f\u0131 sonras\u0131 Almanya\u2019s\u0131nda geli\u015fen, ancak siyasi olarak kesin bir konum bulmakta zorlanan k\u00fclt\u00fcrel ve siyasi hareketleri bir araya getirir. Ancak tam da bu belirsiz, g\u00fc\u00e7l\u00fc ve \u00e7a\u011fr\u0131\u015f\u0131ml\u0131 do\u011fas\u0131 sayesinde, Alman s\u0131n\u0131rlar\u0131n\u0131 a\u015farak t\u00fcm Avrupa\u2019ya yay\u0131lm\u0131\u015ft\u0131r. K\u0131tam\u0131z\u0131n her \u00fclkesinde benzer fenomenlerle kar\u015f\u0131la\u015f\u0131l\u0131r. Bu hareketin bu adla tan\u0131nmas\u0131 da ancak geriye d\u00f6n\u00fck olarak m\u00fcmk\u00fcn olmu\u015ftur. Sadece 1950\u2019li y\u0131llarda Armin Mohler, bu farkl\u0131 siyasi y\u00f6nelimler, k\u00fclt\u00fcrel temalar ve sanatsal hassasiyetler mozai\u011fini tutarl\u0131 bir \u00e7er\u00e7eveye oturtmaya \u00e7al\u0131\u015ft\u0131. Bu hassasiyetler, Stefan George ve Ernst J\u00fcnger gibi yazarlar\u0131n dile getirdi\u011fi burjuva toplumuna kar\u015f\u0131 reddiyeden, Carl Schmitt\u2019in egemenlik, karar ve d\u00fczen kavramlar\u0131na odaklanan hukuki ve siyasi gelenek\u00e7ili\u011fine; milliyet\u00e7ilik ile sosyalizm aras\u0131nda uygulanabilir bir sentez arayan ulusal-devrimci yakla\u015f\u0131ma kadar uzan\u0131r. \u0130talya\u2019da bu konumlar b\u00fct\u00fcn\u00fcyle ilgili geli\u015fen ilgi \u2014 ve \u00e7o\u011fu zaman da yak\u0131nl\u0131k \u2014 bizim ba\u011flam\u0131m\u0131zda da ayn\u0131 meselelerle kar\u015f\u0131 kar\u015f\u0131ya kal\u0131nm\u0131\u015f olmas\u0131ndan kaynaklan\u0131r: toplumsal huzursuzluk, ulusal bilin\u00e7 duygusu, halk\u0131n karakterini d\u00f6n\u00fc\u015ft\u00fcrmeye y\u00f6nelik etik bir devrim fikri. \u201cMuhafazak\u00e2r Devrim\u201d, bu nedenle, \u00fclkemizde g\u00fc\u00e7l\u00fc bir yank\u0131 bulmu\u015ftur. K\u0131smen, 20. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda Toskana\u2019da yay\u0131nlanan dergilerde \u2014 ki bu dergilerde f\u00fct\u00fcristler, milliyet\u00e7iler, devrimci sendikalistler ve \u00e7e\u015fitli sanat\u00e7\u0131lar ve edebiyat\u00e7\u0131lar bir araya gelmi\u015fti \u2014 g\u00f6r\u00fclen o her \u015feyi kapsama arzusunu yans\u0131t\u0131r. Ancak bir ba\u015fka neden daha vard\u0131r: \u0130kinci D\u00fcnya Sava\u015f\u0131\u2019n\u0131n ard\u0131ndan \u0130talyan entelekt\u00fcel ortam\u0131 neredeyse tamamen Marksist referanslar ve paradigmalar taraf\u0131ndan hegemonya alt\u0131na al\u0131nm\u0131\u015ft\u0131r. \u201cMuhafazak\u00e2r Devrim\u201dle ili\u015fkilendirilen yazarlar\u0131n mit, teknik, kutsal, kimlik gibi konulara y\u00f6nelik d\u00fc\u015f\u00fcnsel ilgileri \u2014 ve bunu hayatlar\u0131 boyunca tutarl\u0131l\u0131kla s\u00fcrd\u00fcrmeleri \u2014 onlar\u0131, uzun y\u0131llar boyunca ayn\u0131 okumalar\u0131 tekrar eden ve modernli\u011fi art\u0131k \u201cokuyamayan\u201d egemen d\u00fc\u015f\u00fcnceye kar\u015f\u0131 doygunluk ya\u015fayan bir okur kitlesi i\u00e7in cazip k\u0131lm\u0131\u015ft\u0131r; \u00f6yle ki bu yazarlar\u0131n \u00e7o\u011fu 20. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda ya\u015fam\u0131\u015f olsa bile.<\/p>\n\n\n\n

J\u00fcnger ve Schmitt moderniteyi nas\u0131l ele\u015ftirir? Birbirlerini nas\u0131l etkilemi\u015flerdir?<\/em><\/strong><\/p>\n\n\n

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Bu konu farkl\u0131 ama birbirini tamamlayan bak\u0131\u015f a\u00e7\u0131lar\u0131ndan ele al\u0131nmaktad\u0131r. Bununla birlikte, 1930’lardan itibaren ikisi aras\u0131nda kar\u015f\u0131l\u0131kl\u0131 sayg\u0131ya dayal\u0131 yo\u011fun bir diyalog geli\u015fir ve bu diyalog, her ikisinin eserlerinde derin izler b\u0131rak\u0131r. Onlar\u0131 birbirine ba\u011flayan dostluk, hayatlar\u0131 boyunca s\u00fcrer ve d\u00fc\u015f\u00fcncelerinin \u00f6nemli bir a\u015famas\u0131n\u0131 anlamak i\u00e7in de\u011ferli bir anahtar olu\u015fturur, ancak daha sonra gerginlik ve sessizlik d\u00f6nemlerinden ge\u00e7erek sa\u011flaml\u0131\u011f\u0131 sars\u0131l\u0131r. Bu dostluk, \u00f6zellikle \u0130kinci D\u00fcnya Sava\u015f\u0131 y\u0131llar\u0131nda, muhtemelen ki\u015fisel d\u00fczeyde de ya\u015fad\u0131klar\u0131 trajedinin ortak bilinciyle beslenerek daha da g\u00fc\u00e7lenir. Schmitt, akademik \u00e7evrelerin bir k\u0131sm\u0131nda zaten izole edilmi\u015f ve itibar\u0131n\u0131 kaybetmi\u015f olmas\u0131na ra\u011fmen, rejimden resmi g\u00f6revler kabul etmi\u015fti; J\u00fcnger ise giderek daha belirgin ve inzivaya \u00e7ekilmi\u015f bir yaln\u0131zl\u0131k i\u00e7inde ya\u015f\u0131yordu, \u00f6yle ki onun durumunu tan\u0131mlamak i\u00e7in \u201ci\u00e7 g\u00f6\u00e7\u201d ifadesi neredeyse yetersiz kal\u0131yordu, zira bu s\u0131radan bir ka\u00e7\u0131\u015f de\u011fil, uyan\u0131k bir mesafe tutma idi. \u0130kisi aras\u0131ndaki ili\u015fki g\u00f6r\u00fcn\u00fc\u015fte s\u0131radan bir \u015fekilde ba\u015flar. 1930 y\u0131l\u0131nda, o zamanlar Berlin Politeknik \u00dcniversitesi’nde gen\u00e7 bir profes\u00f6r olan Schmitt, \u00c7elik F\u0131rt\u0131nalar<\/em> kitab\u0131n\u0131n yazar\u0131yla tan\u0131\u015fmak ister. Onlar\u0131 birle\u015ftiren, parlamenter sisteme ve Avrupa entelijansiyesinin \u00e7\u00f6k\u00fc\u015f\u00fcne kar\u015f\u0131 ortak bir nefret, farkl\u0131 bak\u0131\u015f a\u00e7\u0131lar\u0131ndan da olsa Muhafazakar Devrim’in ufkuna aidiyet ve Schmitt’in \u201ctopra\u011f\u0131n nomosu\u201d olarak tan\u0131mlayaca\u011f\u0131 radikal de\u011fi\u015fimin sezgisiydi. J\u00fcnger, bireysel varolu\u015f ve kolektif sembolizmin, burjuva, rasyonalist ve faydac\u0131 moderniteye kar\u015f\u0131 ac\u0131mas\u0131z bir ele\u015ftiride birle\u015fti\u011fi bir \u00e7izgide hareket eder. Ona g\u00f6re modernite, insan\u0131n manevi bo\u015falmas\u0131na ve onu ki\u015filiksiz bir di\u015fli \u00e7ark haline getirmesine neden olmu\u015ftur. Onda \u201ci\u015f\u00e7i\u201d ve \u201cteknik kahraman\u201d fig\u00fcr\u00fc, sadece yeni bir antropolojiyi de\u011fil, modern nihilizm’e bir yan\u0131t\u0131 da temsil eder. Schmitt ise hukuki-siyasi ve teolojik d\u00fczlemde temellenen bir d\u00fc\u015f\u00fcnce geli\u015ftirir. Moderniteye y\u00f6nelik ele\u015ftirisi, her t\u00fcrl\u00fc \u00e7at\u0131\u015fmay\u0131 etkisiz hale getirme e\u011filimine odaklan\u0131r ve siyaseti prosed\u00fcrc\u00fcl\u00fck, parlamenterizm ve karar almadan uzla\u015fmaya dayal\u0131 bir sistem i\u00e7inde eritir. Net bir bak\u0131\u015fla, egemenli\u011fin krizini ve liberal demokrasilerin \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fc \u00f6ng\u00f6r\u00fcr; bu \u00e7\u00f6k\u00fc\u015fte iktidar ger\u00e7ek otoritesini yitirir ve i\u00e7i bo\u015f bir bi\u00e7imler oyununa d\u00f6n\u00fc\u015f\u00fcr. Tonlar\u0131 ve anlat\u0131m bi\u00e7imleri farkl\u0131 olsa da, her ikisi de hasta bir modernitenin te\u015fhisinde birle\u015fir.
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Baz\u0131 d\u00fc\u015f\u00fcn\u00fcrler teknolojiyi bir feti\u015fe d\u00f6n\u00fc\u015ft\u00fcr\u00fcrken, baz\u0131lar\u0131 tamamen reddeder. Neden teknoloji meselesi hem J\u00fcnger hem de Heidegger i\u00e7in bu kadar \u00f6nemliydi? Teknoloji ile k\u00fclt\u00fcr aras\u0131ndaki ili\u015fki nedir?<\/em><\/strong><\/p>\n\n\n\n

J\u00fcnger ve Heidegger\u2019e g\u00f6re teknoloji sadece bir ara\u00e7 de\u011fildir; zaman\u0131n i\u015fareti ve kaderin bi\u00e7imidir. J\u00fcnger i\u00e7in teknoloji, disiplin ve h\u00e2kimiyetin simgesi olan yeni insan tiplerini \u015fekillendiren ki\u015filiksiz bir g\u00fc\u00e7t\u00fcr: \u0130\u015f\u00e7i<\/em> bunun \u00f6rne\u011fidir. Heidegger ise daha radikal bi\u00e7imde teknolojinin metafizik \u00f6z\u00fcn\u00fc a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r. \u0130kisine g\u00f6re de teknik meselesi merkez\u00eedir, \u00e7\u00fcnk\u00fc modern insan\u0131n derin yap\u0131s\u0131n\u0131 etkiler. Bu nedenle, k\u00fclt\u00fcrle olan ili\u015fkisi de ikincil bir konu de\u011fildir: Teknik, k\u00fclt\u00fcr\u00fc k\u00f6kl\u00fc bi\u00e7imde d\u00f6n\u00fc\u015ft\u00fcr\u00fcr ve sonunda onu kendi hizmetine al\u0131r.<\/p>\n\n\n\n

Ernst Nolte fa\u015fizmi nas\u0131l tan\u0131mlam\u0131\u015ft\u0131r? Neden Birinci ve \u0130kinci D\u00fcnya Sava\u015flar\u0131n\u0131 bir t\u00fcr Avrupa i\u00e7 sava\u015f\u0131 olarak yorumlam\u0131\u015ft\u0131r?<\/em><\/strong><\/p>\n\n\n\n

Nolte, fa\u015fizmin do\u011fu\u015funu Bol\u015fevik devriminin ard\u0131ndan y\u00fckselen kom\u00fcnizme kar\u015f\u0131 bir tepki olarak g\u00f6r\u00fcr ve bu tepkinin fa\u015fizmi \u015fekillendiren temel unsur oldu\u011funu ileri s\u00fcrer. Ona g\u00f6re fa\u015fizm sadece \u015fiddet veya kendi ba\u015f\u0131na bir totalitarizm bi\u00e7imi de\u011fildir; ayn\u0131 zamanda devrimci tehdidin yaratt\u0131\u011f\u0131 alarm duygusuyla do\u011fmu\u015f ideolojik ve siyasi bir kar\u015f\u0131-hareketin \u00fcr\u00fcn\u00fcd\u00fcr. Bu yorum, fa\u015fizmin t\u00fcm boyutlar\u0131n\u0131 kapsamasa da, Nolte\u2019nin analizinde temel bir yere sahiptir. Bu ba\u011flamda Birinci ve \u0130kinci D\u00fcnya Sava\u015flar\u0131n\u0131, Avrupa i\u00e7indeki daha geni\u015f kapsaml\u0131 bir i\u00e7 sava\u015f\u0131n a\u015famalar\u0131 olarak g\u00f6r\u00fcr. Bu sava\u015f, Bat\u0131\u2019n\u0131n i\u00e7inde \u2014 liberal, kom\u00fcnist ve fa\u015fist \u2014 d\u00fcnya g\u00f6r\u00fc\u015flerinin \u00e7at\u0131\u015fmas\u0131d\u0131r. Bu \u015fekilde de\u011ferlendirildi\u011finde, sava\u015flar art\u0131k sadece devletler aras\u0131 \u00e7at\u0131\u015fmalar de\u011fil; burjuva uygarl\u0131\u011f\u0131n\u0131n ve Avrupa\u2019n\u0131n krizinin ideolojik trajedileridir.<\/p>\n\n\n\n

Y\u00fcz\u00fcklerin Efendisi\u2019nin modern d\u00fcnyada bir mite d\u00f6n\u00fc\u015fmesi, \u00e7a\u011fda\u015f liderlik aray\u0131\u015f\u0131n\u0131 nas\u0131l etkiledi? Tolkien\u2019in bak\u0131\u015f\u0131yla \u0130ngiliz muhafazak\u00e2r d\u00fc\u015f\u00fcncesi aras\u0131nda bir ba\u011f kurulabilir mi?<\/em><\/strong><\/p>\n\n\n

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Bunu s\u00f6ylemek belki basit ve fazlas\u0131yla a\u00e7\u0131k gelebilir, ama Tolkien\u2019in \u00e7ok y\u00fcksek d\u00fczeyde bir entelekt\u00fcel donan\u0131ma ve antik diller ile edebiyatlar \u00fczerine sa\u011flam bir akademik e\u011fitime sahip oldu\u011funu vurgulamak gerekir. Tam da bu birikimi sayesinde, kendi inand\u0131\u011f\u0131 de\u011ferleri yeniden ke\u015ffedece\u011fi ve aktaraca\u011f\u0131 bir \u201cikinci d\u00fcnya\u201d yaratabildi; bu d\u00fcnyay\u0131 siyasi bir \u00e7\u0131k\u0131\u015f yoluna d\u00f6n\u00fc\u015ft\u00fcrme ihtiyac\u0131 duymadan yapt\u0131. Eserinin amac\u0131 hi\u00e7bir zaman toplumsal bir kurtulu\u015f ya da g\u00fcncel kamusal tart\u0131\u015fmalarda r\u00f6van\u015f aray\u0131\u015f\u0131 olmad\u0131. Yine de uzun bir d\u00f6nem boyunca, Tolkien\u2019in \u00e7al\u0131\u015fmalar\u0131 dar kal\u0131plara indirgenmi\u015f militan bir ele\u015ftiri taraf\u0131ndan marjinalle\u015ftirilmeye \u00e7al\u0131\u015f\u0131ld\u0131; \u00e7o\u011fu zaman da siyasi tart\u0131\u015fmalar\u0131n filtresinden ge\u00e7irilerek okundu. Destek\u00e7ilerinin b\u00fcy\u00fck b\u00f6l\u00fcm\u00fcn\u00fcn radikal anti-ilerlemeci duru\u015flar\u0131 bu bak\u0131\u015f\u0131 daha da \u00e7arp\u0131tt\u0131. Ancak daha dikkatli bir okuma, bu yanl\u0131\u015f yorumlar\u0131 kolayca \u00e7\u00fcr\u00fct\u00fcr ve Tolkien\u2019in eserlerinin derinli\u011fini ortaya \u00e7\u0131kar\u0131r. Fantastik anlat\u0131larla \u00f6r\u00fcl\u00fc bu evren, onun i\u00e7in \u00f6ncelikle \u0130ngiltere\u2019ye ait bir mitoloji yaratma \u00e7abas\u0131yd\u0131; siyasi zorlama ve retoriklerden uzak bir \u015fekilde. Her ne kadar uzun s\u00fcre g\u00f6rmezden gelinse de, 1960\u2019l\u0131 y\u0131llarda eseri b\u00fcy\u00fck bir yank\u0131 buldu ve bar\u0131\u015f\u00e7\u0131lar, hippi gen\u00e7ler, \u00fcniversite \u00f6\u011frencileri aras\u0131nda pop\u00fcler oldu. Bu da onun, h\u0131zla yay\u0131lan t\u00fcketimcilik kar\u015f\u0131s\u0131nda farkl\u0131 bir de\u011ferler sistemi sunma becerisinin bir g\u00f6stergesiydi. Ancak zamanla ve bu kar\u015f\u0131 k\u00fclt\u00fcrel \u201csarho\u015fluklar\u201d ge\u00e7tikten sonra, Tolkien\u2019in moderniteye y\u00f6nelik ele\u015ftirisi, maneviyatla ve gelenekle kurdu\u011fu ba\u011f eserlerinde s\u00fcrekli olarak kendini g\u00f6sterdi. Zaman zaman protesto hareketlerinin sembol\u00fc h\u00e2line gelse de, Tolkien kat\u0131ks\u0131z bir antimodernist olarak kald\u0131. Orta\u00e7a\u011f\u2019\u0131 ve fantastik edebiyat\u0131 y\u00fccelten, onlar\u0131 tehlikeli ya da gereksiz g\u00f6rmeyi reddeden bir ku\u015fa\u011fa ilham verdi. Ancak tekrar edelim: Siyasi modalar\u0131n \u00f6tesinde, Tolkien\u2019in bize hat\u0131rlatt\u0131\u011f\u0131 \u015fey, baz\u0131 de\u011ferlerin ebed\u00ee oldu\u011fudur; bunlara getirilen anl\u0131k yorumlarsa gelip ge\u00e7icidir.<\/p>\n","protected":false},"excerpt":{"rendered":"

Luigi Iannone, \u0130talyan entelekt\u00fcel d\u00fcnyas\u0131nda muhafazak\u00e2r d\u00fc\u015f\u00fcncenin \u00f6nde gelen kalemlerinden biri. Ernst Nolte\u2019nin La rivoluzione conservatrice adl\u0131 kitab\u0131n\u0131n edit\u00f6rl\u00fc\u011f\u00fcn\u00fc ve \u00f6ns\u00f6z\u00fcn\u00fc, ayr\u0131ca Ernst J\u00fcnger adl\u0131 kolektif \u00e7al\u0131\u015fman\u0131n edit\u00f6rl\u00fc\u011f\u00fcn\u00fc \u00fcstlenmi\u015ftir. Giuseppe Prezzolini, J\u00fcnger, Schmitt, Tolkien ve Roger Scruton gibi isimler \u00fczerine kaleme ald\u0131\u011f\u0131 kitaplar\u0131yla antimodernist d\u00fc\u015f\u00fcnceye \u00f6nemli katk\u0131larda bulunan yazar, 2003 y\u0131l\u0131nda \u0130talya Ba\u015fbakanl\u0131\u011f\u0131 taraf\u0131ndan verilen… Continue reading →<\/span><\/a><\/span><\/p>\n","protected":false},"author":1,"featured_media":2383,"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-2371","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gorus","category-roportajlar"],"yoast_head":"\nLuigi Iannone: J\u00fcnger ve Schmitt birle\u015ftiren, parlamenter sisteme ve Avrupa entelijansiyesinin \u00e7\u00f6km\u00fc\u015f fikirlerine kar\u015f\u0131 ortak bir nefretti - 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\/2025\/05\/20\/luigi-iannone-junger-ve-schmitt-parlamenterizme-ve-avrupali-aydin-cevrelerin-cokusunu-temsil-eden-dekadans-vizyonuna-karsi-ortak-bir-dusmanligi-vardi\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Luigi Iannone: J\u00fcnger ve Schmitt birle\u015ftiren, parlamenter sisteme ve Avrupa entelijansiyesinin \u00e7\u00f6km\u00fc\u015f fikirlerine kar\u015f\u0131 ortak bir nefretti - Eren Ye\u015filyurt\" \/>\n<meta property=\"og:description\" content=\"Luigi Iannone, \u0130talyan entelekt\u00fcel d\u00fcnyas\u0131nda muhafazak\u00e2r d\u00fc\u015f\u00fcncenin \u00f6nde gelen kalemlerinden biri. Ernst Nolte\u2019nin La rivoluzione conservatrice adl\u0131 kitab\u0131n\u0131n edit\u00f6rl\u00fc\u011f\u00fcn\u00fc ve \u00f6ns\u00f6z\u00fcn\u00fc, ayr\u0131ca Ernst J\u00fcnger adl\u0131 kolektif \u00e7al\u0131\u015fman\u0131n edit\u00f6rl\u00fc\u011f\u00fcn\u00fc \u00fcstlenmi\u015ftir. Giuseppe Prezzolini, J\u00fcnger, Schmitt, Tolkien ve Roger Scruton gibi isimler \u00fczerine kaleme ald\u0131\u011f\u0131 kitaplar\u0131yla antimodernist d\u00fc\u015f\u00fcnceye \u00f6nemli katk\u0131larda bulunan yazar, 2003 y\u0131l\u0131nda \u0130talya Ba\u015fbakanl\u0131\u011f\u0131 taraf\u0131ndan verilen... 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Ernst Nolte\u2019nin La rivoluzione conservatrice adl\u0131 kitab\u0131n\u0131n edit\u00f6rl\u00fc\u011f\u00fcn\u00fc ve \u00f6ns\u00f6z\u00fcn\u00fc, ayr\u0131ca Ernst J\u00fcnger adl\u0131 kolektif \u00e7al\u0131\u015fman\u0131n edit\u00f6rl\u00fc\u011f\u00fcn\u00fc \u00fcstlenmi\u015ftir. Giuseppe Prezzolini, J\u00fcnger, Schmitt, Tolkien ve Roger Scruton gibi isimler \u00fczerine kaleme ald\u0131\u011f\u0131 kitaplar\u0131yla antimodernist d\u00fc\u015f\u00fcnceye \u00f6nemli katk\u0131larda bulunan yazar, 2003 y\u0131l\u0131nda \u0130talya Ba\u015fbakanl\u0131\u011f\u0131 taraf\u0131ndan verilen... 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