Tim Parks deneme yaz\u0131lar\u0131n\u0131 toplad\u0131\u011f\u0131 Ben Buradan Okuyorum\/Kitaplar\u0131n De\u011fi\u015fen D\u00fcnyas\u0131\u2019ndaki\u2019(1) Kitaplar\u0131 Neden Bitirelim ba\u015fl\u0131kl\u0131 metnine Samuel Johnson\u2019dan al\u0131nt\u0131lad\u0131\u011f\u0131 anekdotla ba\u015fl\u0131yor. Kitaplar\u0131 okuyup, bitirip bitirmedi\u011fini soran okura Samuel Johnson\u2019un yan\u0131t\u0131 \u201cBeyefendi, siz kitaplar\u0131 ba\u015ftan sona m\u0131 okursunuz?\u201d olur. Soru soran\u0131n okur oldu\u011fu d\u00fc\u015f\u00fcn\u00fcyebilir, oysa Parks \u2018biri\u2019 olarak nitelendiriyor. Yine Parks, Johnson\u2019un bu soruya soruyla yan\u0131t verirken, komik bir inanmama ifadesi tak\u0131nd\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyor. Parks, Johnson\u2019un soruya soruyla yan\u0131t\u0131na kaynak g\u00f6stermiyor.
Samuel Johnson (18 Eyl\u00fcl 1709 – 13 Aral\u0131k 1784), \u0130ngiliz yazar, \u015fair ve s\u00f6zl\u00fck bilimci, \u0130ngiliz Dili S\u00f6zl\u00fc\u011f\u00fc onun en kapsaml\u0131 \u00e7al\u0131\u015fmas\u0131olarak biliniyor. Johnson kurmaca de\u011fil, deneme ve biyografi yazar\u0131. Johnson\u2019un s\u00f6zl\u00fc\u011f\u00fcn\u00fc di\u011fer klasik s\u00f6zl\u00fcklerden ay\u0131ran s\u00f6zl\u00fckte yer alan s\u00f6zlere kendi yorumunu da getirmesi. Bir t\u00fcr yorum kat\u0131yor anlam\u0131na. Parks da ayn\u0131 soruyu yineliyor; \u201cEvet, okur muyuz? Ta sonuna kadar okur muyuz? Okursak Johnson’\u0131n d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc gibi keriz miyizdir?\u201d Anekdotta Johnson\u2019un soruya soruyla yan\u0131t verdi\u011fi al\u0131nt\u0131da \u2018keriz\u2019 nitelemesi yok. Johnson \u2018keriz\u2019 demi\u015f olabilir mi? Olmayabilir de\u2026 \u00d6yle dedi\u011fini varsayarsak okura y\u00f6netilebilecek en k\u00f6t\u00fc nitelemelerden biri bu; dememi\u015fse ayn\u0131 ay\u0131b\u0131 Parks i\u015flemi\u015f oluyor. Okur be\u011fendi\u011fi ya da be\u011fenmedi\u011fi bir kitab\u0131 sonuna kadar okursa keriz say\u0131labilir mi?<\/p>\n\n\n\n
Farkl\u0131 bir s\u00f6zl\u00fck yazan, demeci ve biyografi yazar\u0131n\u0131n kendi kitab\u0131n\u0131 da i\u00e7eren kitaplar\u0131 ba\u015ftan sona okuyana keriz demesi olanaks\u0131z geliyor. Kim demi\u015f olursa ve nas\u0131l nitelendirirse nitelendirsin ki\u015fisel olarak kitaplar\u0131 iyi ya da
k\u00f6t\u00fc okumaya ba\u015flad\u0131\u011f\u0131mda bitirenlerdenim. Bu beni \u2018keriz\u2019 yapar m\u0131?<\/p>\n\n\n\n
Parks, Johnson\u2019u ya da kendi g\u00f6r\u00fc\u015f\u00fcn\u00fc desteklemek i\u00e7in \u00f6rnekler veriyor: \u201cOkumayla ilgili \u00e7ok d\u00fc\u015f\u00fcn\u00fcp \u00e7ok yazm\u0131\u015f olan Schopenhauer, Johnson’\u0131n taraf\u0131ndad\u0131r. Hayat \u2018k\u00f6t\u00fc kitaplara\u2019 harcanamayacak kadar k\u0131sad\u0131r, ona sorulursa \u2018bir yazar\u0131n i\u015flerinin ge\u00e7ici bir de\u011ferlendirmesi\u2019ni yapmak i\u00e7in \u2018birka\u00e7 sayfa\u2019 yeterlidir. Bu birka\u00e7 sayfan\u0131n sonunda ikna olmad\u0131n\u0131zsa kitab\u0131 rafa kald\u0131rman\u0131zda hi\u00e7bir sak\u0131nca yoktur.\u201d (s.20) Yine dipnot yok. Gelelim \u2018k\u00f6t\u00fc kitap\u2019 kavram\u0131na\u2026 Kime ve neye g\u00f6re? Ayn\u0131 kitab\u0131 okuyan iyi de bulabilir k\u00f6t\u00fc de, iki okurun ayn\u0131 bi\u00e7imde de\u011fer yarg\u0131s\u0131na varaca\u011f\u0131n\u0131 ileri s\u00fcrmek de falc\u0131l\u0131k\u2026 Biri i\u00e7in iyi olan, di\u011feri i\u00e7in olmayabilir. K\u00f6t\u00fc kitaplar okunmamal\u0131 m\u0131? \u0130\u015fte bundan emin de\u011filim. Sokakta iki kelimeyi yan yana getirip, meram\u0131n\u0131 anlatamayan, k\u00f6t\u00fc bir e\u011fitimden ge\u00e7en, \u00fcniversite s\u0131navlar\u0131nda s\u0131f\u0131r \u00e7eken bir neslin \u2018k\u00f6t\u00fc kitap\u2019, \u2018iyi kitap\u2019 yarg\u0131s\u0131na ne kadar g\u00fcvenilebilir? Dahas\u0131 k\u00f6t\u00fc bir kitapta iyi bir t\u00fcmce, g\u00fczel yaz\u0131lm\u0131\u015f bir metin, bir savs\u00f6z yok mudur? Tersinden s\u00f6ylersek iyi yaz\u0131lm\u0131\u015f kitapta kat\u0131lmad\u0131\u011f\u0131m\u0131z bir sav, k\u00f6t\u00fc s\u00f6ylenmi\u015f bir t\u00fcmce olamaz m\u0131?<\/p>\n\n\n\n
K\u00f6t\u00fc kitap kavramsal olarak hi\u00e7bir anlam ifade etmez. Eksi birle art\u0131 bir aras\u0131ndaki s\u0131f\u0131r gibi herhangi bir de\u011fer i\u00e7ermez. Nesinin, neresinin, neden k\u00f6t\u00fc oldu\u011fu g\u00f6sterilmedi\u011fi durumlarda yarg\u0131 bo\u015flukta kal\u0131r ve de\u011fersizdir. E\u011fer ele\u015ftiri yapacaksak \u2018bu kitap k\u00f6t\u00fc kitap\u2019 yarg\u0131s\u0131, onu okuyan\u0131n asl\u0131nda ele\u015ftiriden de anlamad\u0131\u011f\u0131n\u0131n kan\u0131t\u0131d\u0131r. Kitap tan\u0131t\u0131m yaz\u0131lar\u0131ndaki abs\u00fcrt, kitab\u0131n i\u00e7eri\u011fini, yaz\u0131m bi\u00e7imini, anlat\u0131lan olgular\u0131 somut olarak ortaya koymayan yarg\u0131lar\u0131n ele\u015ftiriyle de ele\u015ftirenin ele\u015ftirmenli\u011fiyle de ilgisi olamaz.<\/p>\n\n\n\n
Schopenhauer bile olsa \u2018bir yazar\u0131n i\u015flerinin ge\u00e7ici bir de\u011ferlendirmesi\u2019ni yapmak i\u00e7in \u2018birka\u00e7 sayfa\u2019 yeterli\u201d olamaz. \u0130yi bir okur kitab\u0131 okumadan, ilk birka\u00e7 sayfay\u0131 okuyarak kitap hakk\u0131nda da yazar\u0131 hakk\u0131nda da yarg\u0131ya varamaz. Attila \u0130lhan\u2019\u0131n dedi\u011fi gibi \u2018\u015fair de \u015fiire dahil\u2019se, kitab\u0131 par\u00e7ac\u0131k olarak g\u00f6r\u00fcp, b\u00fcy\u00fck resim i\u00e7inde yerine oturtmak i\u00e7in yazar\u0131n di\u011fer kitaplar\u0131n\u0131 da okumak, yazar\u0131 hakk\u0131nda da bilgi sahibi olmak ka\u00e7\u0131n\u0131lmazd\u0131r. Birka\u00e7 sayfa okuyarak yarg\u0131ya var\u0131labilece\u011fi \u00f6nyarg\u0131s\u0131n\u0131 Arthur Schopenhauer bile s\u00f6ylemi\u015f olsa o dokunulamaz\/de\u011fi\u015ftirilemez\/yarg\u0131lanamaz kutsal s\u00f6z olarak kabul edilemez. T\u0131pk\u0131 Schopenhauer\u2019un, \u2018A\u015fk\u0131n Metafizi\u011fi\u2019, \u2018Ya\u015fam Bilgeli\u011fi \u00dczerine Aforizmalar\u2019, \u2018Mutlu Olma
Sanat\u0131\u2019 gibi herhangi bir kitab\u0131n\u0131n ilk birka\u00e7 sayfas\u0131n\u0131 okuyarak Schopenhauer hakk\u0131nda yarg\u0131ya var\u0131lamayaca\u011f\u0131 gibi.<\/p>\n\n\n\n
Parks\u2019\u0131n al\u0131nt\u0131 d\u0131\u015f\u0131 ekledi\u011fi \u2018hayat\u2019 ve tek t\u0131rnak i\u00e7inde g\u00f6sterdi\u011fi \u2018k\u00f6t\u00fc kitaplara\u2019 yine t\u0131rnak d\u0131\u015f\u0131 \u2018harcanamayacak kadar k\u0131sad\u0131r\u2019 yarg\u0131s\u0131n\u0131n da g\u00f6receli oldu\u011fu d\u00fc\u015f\u00fcn\u00fclebilir. B\u00fct\u00fcn iyi kitaplar\u0131 okumak bir \u00f6mre s\u0131\u011fmaz. Kald\u0131 ki iyi kitaplar\u0131 okuyan biri, bir kitab\u0131n k\u00f6t\u00fc oldu\u011fu yarg\u0131s\u0131na varabilmesi i\u00e7in k\u00f6t\u00fc kitaplar\u0131 da okumak gerekir. \u0130yi ya da k\u00f6t\u00fc somut olarak nitelendirilmedik\u00e7e iyilik ya da k\u00f6t\u00fcl\u00fck i\u00e7ermez. \u0130yi ancak kar\u015f\u0131t\u0131yla, k\u00f6t\u00fcyle ortaya \u00e7\u0131kar, k\u00f6t\u00fc de iyiyle. Birini yok sayarsan\u0131z di\u011feri de yoktur.<\/p>\n\n\n\n
Friedrich Engels diyalekti\u011fi, \u2018Niceli\u011fin niteli\u011fe d\u00f6n\u00fc\u015fmesi ve tersi yasas\u0131\u2019, \u2018Kar\u015f\u0131tlar\u0131n kar\u015f\u0131l\u0131kl\u0131 i\u00e7 i\u00e7e ge\u00e7mesi yasas\u0131\u2019, \u2018Yads\u0131man\u0131n yads\u0131nmas\u0131 yasas\u0131\u2019 olarak tan\u0131mlar. \u0130yi kitap, k\u00f6t\u00fc kitap yarg\u0131s\u0131 bu diyalektik yasan\u0131n \u2018Kar\u015f\u0131tlar\u0131n kar\u015f\u0131l\u0131kl\u0131 i\u00e7 i\u00e7e ge\u00e7mesi yasas\u0131\u2019 ve \u2018Yads\u0131man\u0131n yads\u0131nmas\u0131 yasas\u0131\u2019na uygundur. \u0130yi ya da k\u00f6t\u00fc kitab\u0131n i\u00e7inde iyi ve k\u00f6t\u00fc bir arada bulunabilir ve iyinin ya da k\u00f6t\u00fcn\u00fcn yads\u0131nmas\u0131n\u0131n yads\u0131nmas\u0131 da iyi ve k\u00f6t\u00fc kavramlar\u0131n\u0131 a\u00e7\u0131klamaya yeterlidir.<\/p>\n\n\n\n
Herakleitos \u201cPanta cwrei, oudei menei\/Her \u015fey akar, hi\u00e7bir \u015fey durmaz\u201d derken ilkel bi\u00e7imde diyalekti\u011fi betimler. David Bohm\u2019a g\u00f6re de \u201cDo\u011fada hi\u00e7bir \u015fey sabit kalmaz. Her \u015fey s\u00fcrekli bir d\u00f6n\u00fc\u015f\u00fcm, hareket ve de\u011fi\u015fim halindedir. Ancak, \u00f6nceden gelen \u00f6nc\u00fcller olmadan hi\u00e7bir \u015feyin i\u00e7inden hi\u00e7bir \u015feyin birdenbire \u00e7\u0131kmad\u0131\u011f\u0131n\u0131 ke\u015ffediyoruz. Benzer bi\u00e7imde, hi\u00e7bir \u015fey, kendisinden sonra var olan bir \u015feye mutlak surette yol a\u00e7mama anlam\u0131nda, bir iz b\u0131rakmadan kaybolmaz. D\u00fcnyan\u0131n bu genel \u00f6zelli\u011fi, farkl\u0131 t\u00fcrden muazzam b\u00fcy\u00fckl\u00fckte bir deneyimler alan\u0131n\u0131 \u00f6zetleyen ve hen\u00fcz, bilimsel ya da de\u011fil, herhangi bir g\u00f6zlem ya da deneyle \u00e7eli\u015fkiye d\u00fc\u015fmemi\u015f bir prensiple ifade edilebilir: her \u015fey ba\u015fka \u015feylerden gelir ve ba\u015fka \u015feylere yol a\u00e7ar.\u201d(2)<\/p>\n\n\n\n
Tim Parks\u2019ta da ikircikli yarg\u0131ya rastlan\u0131yor. K\u0131sa metnin bir yerinde \u201cPeki iyi kitaplar ne olacak? Johnson o k\u0131\u015fk\u0131rt\u0131c\u0131 laf\u0131 etti\u011finde s\u0131rf k\u00f6t\u00fc kitaplara de\u011finmiyordu. \u0130yi kitaplar\u0131 bitirmemiz gerekir mi? \u0130yi bir kitap zaten tan\u0131m\u0131 gere\u011fi bitirdi\u011fimiz kitap m\u0131d\u0131r? Yoksa bir kitab\u0131 sonuna gelmeden, hatta. yar\u0131s\u0131nda b\u0131rakmaya karar verebilece\u011fimiz, buna ra\u011fmen iyi, hatta m\u00fckemmel oldu\u011funu d\u00fc\u015f\u00fcnebilece\u011fimiz, okudu\u011fumuz i\u00e7in memnuniyet duyup bitirme ihtiyac\u0131 duymayabilece\u011fimiz durumlar var m\u0131d\u0131r?\u201d yarg\u0131s\u0131n\u0131 \u00e7\u0131kars\u0131yor.(s.21) Bir di\u011fer sayfada da \u201c Peki, \u00f6yleyse, estetik iddias\u0131 olan kitaplardan s\u00f6z etti\u011fime g\u00f6re, sanat eserinin organik bir b\u00fct\u00fcn oldu\u011fu, tamam\u0131n\u0131 g\u00f6rmedik\u00e7e bi\u00e7imini g\u00f6remeyece\u011fimiz arg\u00fcman\u0131na ne diyece\u011fiz? Sonra, yine temelde roman yazarlar\u0131ndan bahsetti\u011fime g\u00f6re, olay \u00f6rg\u00fcs\u00fc ne olacak? Olay \u00f6rg\u00fcs\u00fc olan bir roman\u0131n sonuna varmam\u0131z gerekir, \u00e7\u00fcnk\u00fc \u00f6yk\u00fcn\u00fcn \u00e7\u00f6z\u00fcm\u00fc eserin tamam\u0131na anlam kazand\u0131racakt\u0131r.\u201d(s.22)<\/p>\n\n\n\n
Tolstoy\u2019un iki ciltlik Sava\u015f ve Bar\u0131\u015f\u2019\u0131n\u0131, Hugo\u2019nun iki ciltlik Sefiller\u2019ini, Marcel Proust\u2019un yedi ciltlik Kay\u0131p Zaman\u0131n \u0130zinde\u2019sinin ilk elli sayfas\u0131n\u0131 okuyan kitab\u0131 okumu\u015f say\u0131labilir mi? K\u00f6t\u00fc kitaplar\u0131 bir yana b\u0131raksak bile iyi kitaplar\u0131n klasik tan\u0131mla giri\u015fi okunmu\u015f olsa da geli\u015fme ve sonu\u00e7 okunmadan kitab\u0131n i\u00e7eri\u011finin ne oldu\u011fu bilinebilir mi? Geli\u015fme ve sonu\u00e7 ta\u015f\u0131mayan anlat\u0131lar i\u00e7in de bu yarg\u0131 ge\u00e7erlidir.<\/p>\n\n\n\n
Tim Parks Kitaplar\u0131 Neden Bitirelim\u2019de giri\u015fte yazd\u0131\u011f\u0131 sav\u0131 yine kendisi \u00e7\u00fcr\u00fct\u00fcyor. S\u00f6z\u00fcnden d\u00f6nmemi\u015f gibi g\u00f6stermek i\u00e7in \u201cBaz\u0131 romanlar vard\u0131r\u201d diye ba\u015fl\u0131yor \u201colay \u00f6rg\u00fcs\u00fc ger\u00e7ekten \u00f6n plandad\u0131r ve sayfalar\u0131 \u00e7evirmemizin sebebi de odur. Ne olaca\u011f\u0131n\u0131 \u00f6\u011frenmek isteriz\u201d diyor. Ekliyor \u201cb\u00fct\u00fcn marifeti \u00f6yk\u00fcdedir, yaz\u0131l\u0131\u015f bir ara\u00e7tan ibarettir.\u201d (s.22)<\/p>\n\n\n\n
D\u0130PNOTLAR<\/p>\n\n\n\n
Tim Parks deneme yaz\u0131lar\u0131n\u0131 toplad\u0131\u011f\u0131 Ben Buradan Okuyorum\/Kitaplar\u0131n De\u011fi\u015fen D\u00fcnyas\u0131\u2019ndaki\u2019(1) Kitaplar\u0131 Neden Bitirelim ba\u015fl\u0131kl\u0131 metnine Samuel Johnson\u2019dan al\u0131nt\u0131lad\u0131\u011f\u0131 anekdotla ba\u015fl\u0131yor. Kitaplar\u0131 okuyup, bitirip bitirmedi\u011fini soran okura Samuel Johnson\u2019un yan\u0131t\u0131 \u201cBeyefendi, siz kitaplar\u0131 ba\u015ftan sona m\u0131 okursunuz?\u201d olur. Soru soran\u0131n okur oldu\u011fu d\u00fc\u015f\u00fcn\u00fcyebilir, oysa Parks \u2018biri\u2019 olarak nitelendiriyor. Yine Parks, Johnson\u2019un bu soruya soruyla yan\u0131t verirken, […]<\/p>\n","protected":false},"author":2,"featured_media":2492,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[27],"tags":[],"_links":{"self":[{"href":"https:\/\/www.yasamsanat.net\/index.php?rest_route=\/wp\/v2\/posts\/2491"}],"collection":[{"href":"https:\/\/www.yasamsanat.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.yasamsanat.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.yasamsanat.net\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.yasamsanat.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=2491"}],"version-history":[{"count":2,"href":"https:\/\/www.yasamsanat.net\/index.php?rest_route=\/wp\/v2\/posts\/2491\/revisions"}],"predecessor-version":[{"id":2494,"href":"https:\/\/www.yasamsanat.net\/index.php?rest_route=\/wp\/v2\/posts\/2491\/revisions\/2494"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.yasamsanat.net\/index.php?rest_route=\/wp\/v2\/media\/2492"}],"wp:attachment":[{"href":"https:\/\/www.yasamsanat.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2491"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.yasamsanat.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=2491"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.yasamsanat.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=2491"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}