{"id":2772,"date":"2025-12-01T14:12:50","date_gmt":"2025-12-01T11:12:50","guid":{"rendered":"https:\/\/erenyesilyurt.com\/?p=2772"},"modified":"2025-12-01T14:12:52","modified_gmt":"2025-12-01T11:12:52","slug":"carlo-gentili-muhafazakar-devrimciler-icin-nietzsche-kultur-ile-medeniyet-arasindaki-ayrimla-tanimlanan-bir-kulturel-ufkun-ilham-kaynagiydi","status":"publish","type":"post","link":"https:\/\/erenyesilyurt.com\/index.php\/2025\/12\/01\/carlo-gentili-muhafazakar-devrimciler-icin-nietzsche-kultur-ile-medeniyet-arasindaki-ayrimla-tanimlanan-bir-kulturel-ufkun-ilham-kaynagiydi\/","title":{"rendered":"Carlo Gentili: Muhafazak\u00e2r devrimciler i\u00e7in Nietzsche, k\u00fclt\u00fcr ile medeniyet aras\u0131ndaki ayr\u0131mla tan\u0131mlanan bir k\u00fclt\u00fcrel ufkun ilham kayna\u011f\u0131yd\u0131"},"content":{"rendered":"\n

Nietzsche, felsefe tarihinde \u00f6nemli bir k\u0131r\u0131lma noktas\u0131n\u0131 temsil ediyor. Bug\u00fcn her yerde kar\u015f\u0131m\u0131za \u00e7\u0131kan aforizmalar\u0131yla pop\u00fcler bir fig\u00fcre d\u00f6n\u00fc\u015fm\u00fc\u015f durumda. Ya\u015fad\u0131\u011f\u0131 d\u00f6nemde ve sonras\u0131nda pek \u00e7ok d\u00fc\u015f\u00fcnce ak\u0131m\u0131n\u0131 etkileyen Nietzsche, Muhafazak\u00e2r Devrimcilik i\u00e7in temel referans kaynaklar\u0131ndan biri olmay\u0131 s\u00fcrd\u00fcr\u00fcyor. Biz de Nietzsche\u2019nin bu etkisini Bologna \u00dcniversitesi\u2019nden Carlo Gentili ile konu\u015ftuk.<\/p>\n\n\n\n

Nietzsche, art\u0131k kli\u015fe haline gelmi\u015f baz\u0131 aforizmalar\u0131yla tan\u0131n\u0131r. Bu y\u00fczeysel okumalar\u0131 bir kenara b\u0131rak\u0131rsak, onun felsefesini ger\u00e7ekten anlamak i\u00e7in hangi temel eksenlere odaklanmal\u0131y\u0131z?<\/em><\/strong><\/p>\n\n\n

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Friedrich Nietzsche

<\/figcaption><\/figure>\n<\/div>\n\n\n

Nietzsche felsefesinin yorumlanmas\u0131 farkl\u0131 d\u00f6nemler ve konular g\u00f6rm\u00fc\u015ft\u00fcr. Onun d\u00fc\u015f\u00fcncesini ilk benimseyenler m\u00fczisyenler (R. Strauss, Mahler), romanc\u0131lar (D\u2019Annunzio, Th. Mann), \u015fairler (S. George) ve ressamlar (“Die Br\u00fccke” d\u0131\u015favurumcu grubu) oldu. Ancak ge\u00e7en y\u00fczy\u0131l\u0131n otuzlu y\u0131llar\u0131ndan itibaren, Jaspers, L\u00f6with ve Heidegger’in b\u00fcy\u00fck yorumlar\u0131yla, Nietzsche tam anlam\u0131yla bir filozof olarak g\u00f6r\u00fclmeye ba\u015fland\u0131; fakat bu, kendisinin fiilen hi\u00e7 yazmad\u0131\u011f\u0131 eseri olan: Der Wille zur Macht (\u0130ktidar \u0130stenci)’ne at\u0131fla ger\u00e7ekle\u015fti. Altm\u0131\u015fl\u0131 y\u0131llardan itibaren, ba\u015fta Frans\u0131zlar (Granier, Deleuze, Foucault vb.) sayesinde, Nietzsche \u00f6zellikle bir “ahlak” filozofu olarak, elbette ahlak ele\u015ftirmeni anlam\u0131nda yorumlanmaya ba\u015fland\u0131. Buna, kendisinin s\u0131k s\u0131k kendisi i\u00e7in kulland\u0131\u011f\u0131 “immoralist” ve “ahlak\u0131n y\u0131k\u0131c\u0131s\u0131” gibi tan\u0131mlamalar da katk\u0131da bulundu. Asl\u0131nda, bu y\u0131k\u0131m k\u00f6kenlerini, Nietzsche’nin b\u00fcy\u00fck bir tutumlulukla da olsa, “perspektivizm” terimiyle tan\u0131mlad\u0131\u011f\u0131 yeni bir bilgi anlay\u0131\u015f\u0131nda buluyordu. <\/p>\n\n\n\n

Bu yeni anlay\u0131\u015f, fiilen, Kant’\u0131n ger\u00e7ekle\u015ftirdi\u011fi bilginin fenomenik do\u011fas\u0131n\u0131n tan\u0131nmas\u0131n\u0131n radikalle\u015fmesidir. \u0130nsanca, Pek \u0130nsanca (1878) adl\u0131 eserinin ikinci bask\u0131s\u0131n\u0131n (1886) \u00d6ns\u00f6z\u00fc’nde Nietzsche \u015funlar\u0131 belirtir: “Her de\u011fer yarg\u0131s\u0131nda perspektife ait olan\u0131 anlamay\u0131 \u00f6\u011frenmeliydin: Ufuklar\u0131n yer de\u011fi\u015ftirmesi, \u00e7arp\u0131t\u0131lmas\u0131 ve g\u00f6r\u00fcn\u00fcrdeki teleolojisi ve perspektifin bir par\u00e7as\u0131 olan her \u015fey.” Bununla, ahlaki de\u011ferlerin g\u00f6relili\u011finin, bili\u015fsel ufkun s\u0131n\u0131rl\u0131l\u0131\u011f\u0131ndan kaynakland\u0131\u011f\u0131n\u0131 kabul eder. Bu ahlak ve bilgi aras\u0131ndaki ili\u015fki, \u0130yinin ve K\u00f6t\u00fcn\u00fcn \u00d6tesinde adl\u0131 eserinin 108’inde m\u00fckemmel bir \u015fekilde ifade edilmi\u015ftir: “Hi\u00e7bir ahlaki fenomen yoktur, sadece fenomenlerin ahlaki bir yorumu vard\u0131r.” Bilgi filozofu ve radikalle\u015fmi\u015f bir Kant’\u0131n miras\u00e7\u0131s\u0131 olan bu Nietzsche’nin, bug\u00fcn Nietzsche felsefesinin en canl\u0131 ve ayn\u0131 zamanda en \u00e7ok incelenen y\u00f6n\u00fcn\u00fc temsil etti\u011fi s\u00f6ylenebilir.<\/p>\n\n\n\n

Nietzsche’nin “Tanr\u0131’n\u0131n \u00f6l\u00fcm\u00fc” ve “nihilizm” kavramlar\u0131, Bat\u0131 d\u00fc\u015f\u00fcnce tarihindeki hangi k\u0131r\u0131lmaya at\u0131fta bulunmaktad\u0131r?<\/em><\/strong><\/p>\n\n\n

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Friedrich Jacobi<\/figcaption><\/figure>\n<\/div>\n\n\n

“Tanr\u0131’n\u0131n \u00f6l\u00fcm\u00fc” kavram\u0131 felsefi tart\u0131\u015fmaya Nietzsche ile girmi\u015f de\u011fildir; arkas\u0131nda \u00f6nemli bir tarih bar\u0131nd\u0131r\u0131r. Zaten Luther’in baz\u0131 teolojik yaz\u0131lar\u0131nda mevcuttur ve burada Mesih’in ki\u015fili\u011finde bedenle\u015fmi\u015f Tanr\u0131’n\u0131n \u00f6l\u00fcm\u00fc olarak anla\u015f\u0131l\u0131r. Ancak bu fikir, tam olarak Hegel ile (\u0130nan\u00e7 ve Bilgi<\/em>‘de (1802) ve Tinin Fenomenolojisi<\/em>‘nde (1807) bahsedilmi\u015ftir) felsefi bir yurtta\u015fl\u0131k kazan\u0131r. Nihilizm de, en az\u0131ndan terim olarak, Nietzsche’nin bir icad\u0131 de\u011fildir. Felsefi ba\u011flamda ilk olarak Friedrich Jacobi’nin Fichte’ye yazd\u0131\u011f\u0131 mektupla (1799) ortaya \u00e7\u0131kar; bu mektupta Jacobi, idealist felsefeyi, Tanr\u0131 inanc\u0131n\u0131n duyusal kan\u0131t\u0131n\u0131 kavram i\u00e7inde eritmekle su\u00e7lar ve bu nedenle idealizmi bir b\u00fct\u00fcn olarak, “a\u015fa\u011f\u0131lay\u0131c\u0131 bir \u015fekilde”, nihilizm olarak tan\u0131mlar. Daha sonra, Karl Ferdinand Gutzkow, Die Nihilisten<\/em> (1854) adl\u0131 hikayesiyle terime edebi ve politik bir anlam verir ve 1848 Devrimi’nden hayal k\u0131r\u0131kl\u0131\u011f\u0131na u\u011frayan burjuvazinin sesi olur. Turgenyev, Babalar ve O\u011fullar<\/em> (1862) adl\u0131 roman\u0131nda ondan esinlenmi\u015ftir. Hem Gutzkow hem de Turgenyev, Nietzsche taraf\u0131ndan iyi biliniyordu. Ancak Nietzsche i\u00e7in, konuyu a\u015f\u0131r\u0131 bir \u015fekilde \u00f6zetlemek gerekirse, nihilizm, Hristiyanl\u0131\u011f\u0131n tarihsel geli\u015fiminin bir bi\u00e7imidir. Esasen bir ahlak felsefesi olan Hristiyanl\u0131k, Tanr\u0131’n\u0131n varl\u0131\u011f\u0131 “yalan\u0131n\u0131” \u00e7ok uzun s\u00fcre s\u00fcrd\u00fcremezdi. \u00d6l\u00fcm\u00fcnden sonra yay\u0131mlanan Avrupa Nihilizmi<\/em> (1887) adl\u0131 yaz\u0131s\u0131nda Nietzsche, yine de Hristiyanl\u0131\u011fa, insan\u0131 “birinci” nihilizmden, yani ya\u015faman\u0131n bo\u015flu\u011funu ve anlams\u0131zl\u0131\u011f\u0131n\u0131 ke\u015ffetmekten kurtarma erdemini tan\u0131r. Ancak, birincil g\u00f6revini ba\u015far\u0131yla tamamlayan Hristiyanl\u0131k, hi\u00e7li\u011fin do\u011fas\u0131n\u0131 kendi kendisine y\u00f6neltmeye mahkumdur.<\/p>\n\n\n\n

Nihilizm ele\u015ftirisi ve yeni de\u011ferler yaratma \u00e7a\u011fr\u0131s\u0131, 20. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda “Muhafazakar Devrim” d\u00fc\u015f\u00fcncesini nas\u0131l etkilemi\u015ftir?<\/em><\/strong><\/p>\n\n\n

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

Muhafazakar devrim, tarihsel bir etiket ve kategori olarak, ancak 1950 y\u0131l\u0131nda Armin Mohler’in Karl Jaspers’\u0131n da aralar\u0131nda bulundu\u011fu bir grup dan\u0131\u015fman e\u015fli\u011finde yazd\u0131\u011f\u0131 teziyle ortaya \u00e7\u0131kt\u0131. Asl\u0131nda, bu tek bir siyasi-k\u00fclt\u00fcrel hareket de\u011fildi. Mohler, bu terimle birbirinden \u00e7ok uzak olan bir dizi ulusal-muhafazakar e\u011filimi ve yazar\u0131 bir araya getirdi. Oswald Spengler’den Ernst ve Georg Friedrich J\u00fcnger’e kadar, genellikle bu ak\u0131m\u0131n temsilcileri olarak g\u00f6sterilen en prestijli isimler, asl\u0131nda daha \u00e7ok destek\u00e7ileri veya sempatizanlar\u0131yd\u0131. Bu ak\u0131m\u0131n \u00fcretti\u011fi en \u00f6nemli eser, Arthur Moeller van der Bruck’un Das dritte Reich <\/em>(1923) adl\u0131 eseri olarak kabul edilebilir. Bu yazar\u0131n eserlerinde s\u00fcrekli olarak g\u00f6r\u00fclen bir \u00f6zellik, sanat ve stil kavram\u0131 arac\u0131l\u0131\u011f\u0131yla gelenekle bir s\u00fcreklilik aray\u0131\u015f\u0131d\u0131r. Burada Nietzsche’nin varl\u0131\u011f\u0131n\u0131n izlerini g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Onun bahsetti\u011fi Drittes<\/em> Reich<\/em>, gelecekteki Nasyonal Sosyalist devletle hi\u00e7bir ilgisi yoktur, ancak Almanya’da geni\u015f bir takip\u00e7i kitlesi bulan ve Lessing’in Erziehung des Menschengeschlechts <\/em>(1777-1780) adl\u0131 eserinde Ayd\u0131nlanma d\u00f6nemi yorumuna konu olan \u0130talyan mistik Gioacchino da Fiore’nin kehanetine bir g\u00f6ndermedir.<\/p>\n\n\n\n

Armin Mohler’in Nietzsche’yi “muhafazakar devrimin peygamberi” olarak tan\u0131mlayan yorumunu nas\u0131l de\u011ferlendirmeliyiz? Bu tan\u0131m, Nietzsche’nin ger\u00e7ek d\u00fc\u015f\u00fcncesiyle ne \u00f6l\u00e7\u00fcde \u00f6rt\u00fc\u015f\u00fcyor ve ne \u00f6l\u00e7\u00fcde onun \u00f6l\u00fcm\u00fcnden sonra yap\u0131lan yorumlar olarak onu a\u015f\u0131yor?<\/em><\/strong><\/p>\n\n\n

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

Muhafazak\u00e2r devrimcilerin, \u00e7o\u011fu zaman senkretik diletantizmle karakterize edilen h\u0131rslar\u0131n\u0131n \u00f6tesinde, bir \u00f6zg\u00fcnl\u00fck ifadesi kesinlikle K\u00fclt\u00fcr <\/em>ve Medeniyet <\/em>aras\u0131ndaki ayr\u0131mla belirlenebilecek bir k\u00fclt\u00fcrel ufkun tan\u0131mlanmas\u0131yd\u0131. Nietzsche, \u015f\u00fcphesiz, bunun peygamberinden \u00e7ok ilham vereniydi ve bu ayr\u0131m, Thomas Mann’\u0131n Betrachtungen eines Unpolitischen<\/em> (Siyaset D\u0131\u015f\u0131 Bir Adam\u0131n G\u00f6zlemleri, 1918) adl\u0131 eserinde iyi bilinen bir yorum buldu. <\/p>\n\n\n\n

\u00d6te yandan, daha \u00f6nce de belirtildi\u011fi gibi, Muhafazak\u00e2r Devrim etiketi yaln\u0131zca \u00f6l\u00fcmden sonra (postumo) ortaya \u00e7\u0131km\u0131\u015f olsa da, bu form\u00fcl zaten Hugo von Hofmannsthal taraf\u0131ndan 1927’de M\u00fcnih \u00dcniversitesi’nde yapt\u0131\u011f\u0131 konu\u015fmada kullan\u0131lm\u0131\u015ft\u0131: “Bahsetti\u011fim s\u00fcre\u00e7, Avrupa tarihinde e\u015fi benzeri g\u00f6r\u00fclmemi\u015f bir muhafazak\u00e2r devrimden ba\u015fka bir \u015fey de\u011fildir.” Amac\u0131, t\u00fcm ulusun kat\u0131labilece\u011fi bir bi\u00e7im, yeni bir Alman ger\u00e7ekli\u011fidir. Thomas Mann’\u0131n Zauberberg<\/em> (B\u00fcy\u00fcl\u00fc Da\u011f, 1924) adl\u0131 eserinde Leo Naphta karakterini “korumac\u0131l\u0131\u011f\u0131n bir devrimcisi” olarak tan\u0131mlad\u0131\u011f\u0131 da hat\u0131rlanmal\u0131d\u0131r. Bu k\u00fclt\u00fcrel ufuklar\u0131n i\u015faret edilmesinde, Nietzsche’nin miras\u0131 \u015f\u00fcphesiz canl\u0131l\u0131\u011f\u0131n\u0131 korumaktad\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"

Nietzsche, felsefe tarihinde \u00f6nemli bir k\u0131r\u0131lma noktas\u0131n\u0131 temsil ediyor. Bug\u00fcn her yerde kar\u015f\u0131m\u0131za \u00e7\u0131kan aforizmalar\u0131yla pop\u00fcler bir fig\u00fcre d\u00f6n\u00fc\u015fm\u00fc\u015f durumda. Ya\u015fad\u0131\u011f\u0131 d\u00f6nemde ve sonras\u0131nda pek \u00e7ok d\u00fc\u015f\u00fcnce ak\u0131m\u0131n\u0131 etkileyen Nietzsche, Muhafazak\u00e2r Devrimcilik i\u00e7in temel referans kaynaklar\u0131ndan biri olmay\u0131 s\u00fcrd\u00fcr\u00fcyor. Biz de Nietzsche\u2019nin bu etkisini Bologna \u00dcniversitesi\u2019nden Carlo Gentili ile konu\u015ftuk. Nietzsche, art\u0131k kli\u015fe haline gelmi\u015f… Continue reading →<\/span><\/a><\/span><\/p>\n","protected":false},"author":1,"featured_media":2776,"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-2772","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gorus","category-roportajlar"],"yoast_head":"\nCarlo Gentili: Muhafazak\u00e2r devrimciler i\u00e7in Nietzsche, k\u00fclt\u00fcr ile medeniyet aras\u0131ndaki ayr\u0131mla tan\u0131mlanan bir k\u00fclt\u00fcrel ufkun ilham kayna\u011f\u0131yd\u0131 - 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\/12\/01\/carlo-gentili-muhafazakar-devrimciler-icin-nietzsche-kultur-ile-medeniyet-arasindaki-ayrimla-tanimlanan-bir-kulturel-ufkun-ilham-kaynagiydi\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Carlo Gentili: Muhafazak\u00e2r devrimciler i\u00e7in Nietzsche, k\u00fclt\u00fcr ile medeniyet aras\u0131ndaki ayr\u0131mla tan\u0131mlanan bir k\u00fclt\u00fcrel ufkun ilham kayna\u011f\u0131yd\u0131 - Eren Ye\u015filyurt\" \/>\n<meta property=\"og:description\" content=\"Nietzsche, felsefe tarihinde \u00f6nemli bir k\u0131r\u0131lma noktas\u0131n\u0131 temsil ediyor. 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