Y\u00fcr\u00fcmek, yery\u00fcz\u00fcn\u00fcn en kutlu hareketi\u2026 \u0130nsan\u0131 di\u011fer canl\u0131lardan ay\u0131ran en \u00f6nemli vas\u0131f. Y\u00fcr\u00fcmek d\u00fc\u015f\u00fcnmektir. Y\u00fcr\u00fcmek tem\u00e2\u015f\u00e2d\u0131r, n\u00fczhettir, teferr\u00fcct\u00fcr, tefekk\u00fcrd\u00fcr, teemm\u00fcld\u00fcr, seyr-u seferdir. Y\u00fcr\u00fcmek bir edep, bir sanat, bir duru\u015ftur\u2026 Bazen bir kelam, bazen bir kalem, bazen de bir selamd\u0131r\u2026 Bir y\u00fcr\u00fcy\u00fc\u015ft\u00fcr hayat\u2026 Y\u00fcr\u00fcr ve y\u00fcr\u00fcd\u00fck\u00e7e b\u00fcy\u00fcr\u2026 G\u00fcne\u015f y\u00fcr\u00fcr, ay y\u00fcr\u00fcr, y\u0131ld\u0131zlar y\u00fcr\u00fcr, gezegenler y\u00fcr\u00fcr ve insan y\u00fcr\u00fcr\u2026<\/p>\n
\u0130nsana \u201cKendini k\u00fc\u00e7\u00fck g\u00f6rmeyi b\u0131rak, sen y\u00fcr\u00fcyen evrensin\u2026\u201d diye seslenen Mevlana Celaleddin Rumi, \u201cYolu y\u00fcr\u00fcmeye ba\u015fla. Ba\u015flad\u0131ktan sonra yolun devam\u0131 g\u00f6r\u00fcnecektir\u201d der. Yani sadece ilk ad\u0131m\u0131 at, gerisi gelecektir\u2026 Her y\u00fcr\u00fcy\u00fc\u015f\u00fcn ba\u015f\u0131nda bir d\u00fc\u015f, bir tasar\u0131, bir niyet vard\u0131r. Ad\u0131mlarla ba\u015flar y\u00fcr\u00fcy\u00fc\u015f. Ad\u0131m ad\u0131m\u2026 \u00d6nce bir ad\u0131mla ba\u015flar, sonra bir ba\u015fka ad\u0131m ve bir di\u011fer ad\u0131m daha derken, t\u0131pk\u0131 davula vuru\u015flar\u0131n olu\u015fturdu\u011fu ritim gibi biriken ad\u0131mlar, y\u00fcr\u00fcy\u00fc\u015f\u00fcn ritmini olu\u015fturur. Y\u00fcr\u00fcd\u00fck\u00e7e de dinden felsefeye, sanattan edebiyata ve siyasetten a\u015fka her alanda fikirler \u00fc\u015f\u00fc\u015f\u00fcr insan\u0131n zihnine. Y\u00fcr\u00fcmek, d\u00fcnyan\u0131n en tan\u0131d\u0131k ama ayn\u0131 zamanda en karma\u015f\u0131k \u015feyidir. \u0130nsan bazen dinlenmek, bazen \u00e7al\u0131\u015fmak ve bazen de ke\u015fif i\u00e7in y\u00fcr\u00fcr. Seher vaktinin ilk ad\u0131mlar\u0131na e\u015flik eden y\u00fcr\u00fcy\u00fc\u015f, umudun ve d\u00fc\u015f\u00fcncenin ad\u0131d\u0131r. Ak\u015fam dinginli\u011fine e\u015flik eden y\u00fcr\u00fcy\u00fc\u015f de, manevi huzurun ve doyumun keyifli an\u0131d\u0131r. G\u00fcnd\u00fcz y\u00fcr\u00fcy\u00fc\u015f\u00fcn\u00fc yapamayan, bir gece y\u00fcr\u00fcy\u00fc\u015f\u00fc olan uykuya da hasret kal\u0131r.<\/p>\n
Y\u00fcr\u00fcmenin tarihi insanl\u0131\u011f\u0131n tarihidir. Y\u00fcr\u00fcmek insani bir \u00f6zelliktir. \u0130nsan t\u00fcr\u00fcn\u00fcn varl\u0131\u011f\u0131 ayaklarla, yani y\u00fcr\u00fcmesiyle ba\u015flar. T\u00fcm\u00fcyle insana \u00f6zg\u00fc bir yetenek olan d\u00fcnyaya anlam vermek, d\u00fcnyay\u0131 anlayarak ve ba\u015fkalar\u0131yla payla\u015farak hareket etmek insan varl\u0131\u011f\u0131n\u0131n, milyonlarca y\u0131l \u00f6nce aya\u011fa kalkmas\u0131yla do\u011fmu\u015ftur. \u0130nsanlar bir yerden ba\u015fka bir yere gidebilmek i\u00e7in y\u00fcr\u00fcm\u00fc\u015flerdir. Hicret, g\u00f6\u00e7 ve medeniyetlerin in\u015f\u00e2s\u0131 insan\u0131n y\u00fcr\u00fcmesiyle v\u00fccut bulmu\u015ftur.<\/p>\n
Y\u00fcr\u00fcmek bir sanatt\u0131r. \u0130nsano\u011flu \u00e7ocuklu\u011funda, y\u00fcr\u00fcme sanat\u0131nda ustala\u015fana dek de s\u0131k s\u0131k h\u00fcsranla yere d\u00fc\u015fer. D\u00fc\u015fmeyle cilvele\u015ferek y\u00fcr\u00fcmeyi \u00f6\u011frenir. \u00d6nce v\u00fccutlar\u0131yla \u00f6ne do\u011fru bir hamle yapar, sonra da bacaklar\u0131n\u0131 o v\u00fccudun alt\u0131nda tutabilmek i\u00e7in ko\u015fturur. B\u00f6ylece y\u00fcr\u00fcmeyi \u00f6\u011frenirler. Gecikmeli bir d\u00fc\u015fme olarak ba\u015flar y\u00fcr\u00fcme ve d\u00fc\u015f\u00fc\u015f de cennetten kovulup d\u00fcnyaya d\u00fc\u015fmeye kar\u015f\u0131l\u0131k gelir. \u0130nsan hayat\u0131n\u0131n her merhalesinde de d\u00fc\u015fe kalka \u00f6\u011frenir, zorluklar\u0131 a\u015far. \u00c7ocuklar gibi\u2026<\/p>\n
Y\u00fcr\u00fcmek d\u00fcnyaya a\u00e7\u0131lmakt\u0131r. Zam\u00e2n\u0131 ve mek\u00e2n\u0131 ke\u015fiftir. Y\u00fcr\u00fcmek ile ayaklar\u0131m\u0131z\u0131n alt\u0131ndaki zemini hissederiz ve s\u0131n\u0131rlar\u0131m\u0131z\u0131 ke\u015ffederiz\u2026 Y\u00fcr\u00fcy\u00fc\u015f zaman ve mek\u00e2n\u0131n yeniden b\u00fcy\u00fclenmesi konusunda son derece rahat bir y\u00f6ntemdir. Sadece ya\u015fanan \u00e2n\u0131 hissettiren bir i\u00e7 zenginli\u011fe ula\u015fma yoluyla ge\u00e7ici bir kendini b\u0131rakmad\u0131r. Y\u00fcr\u00fcme insanda bir basitlik ve rahatl\u0131k duygusu canland\u0131r\u0131r. Acele etmeden zaman\u0131n tad\u0131n\u0131 \u00e7\u0131karma keyfi verir.<\/p>\n
Y\u00fcr\u00fcmek bir isyand\u0131r. Gandhi ve Mao\u2019nun y\u00fcr\u00fcy\u00fc\u015f\u00fc gibi\u2026 \u00c7a\u011fda\u015f d\u00fcnya ba\u011flam\u0131nda y\u00fcr\u00fcmek bir nostalji ya da direni\u015f bi\u00e7imini akla getirebilir. Y\u00fcr\u00fcy\u00fc\u015f, y\u00fcr\u00fcy\u00fc\u015f\u00e7\u00fcn\u00fcn \u00f6zg\u00fcrl\u00fck d\u00fczeyine g\u00f6re farkl\u0131 tonlarla bedeninin zaferidir. Gandhi ya da Mao gibi baz\u0131 siyasal muhalifler yapt\u0131klar\u0131 uzun y\u00fcr\u00fcy\u00fc\u015flerle d\u00fcnyay\u0131 sarsm\u0131\u015flard\u0131r. Politik hac yolculu\u011funun mucidi belki de Gandhi\u2019dir: 1930\u2019da ger\u00e7ekle\u015ftirdi\u011fi 200 mil uzunlu\u011fundaki \u00fcnl\u00fc Tuz Y\u00fcr\u00fcy\u00fc\u015f\u00fc\u2019nde kendisi ve \u00fclkenin i\u00e7 kesimlerinde ya\u015fayan \u00e7ok say\u0131da insan, \u0130ngiliz kanunlar\u0131n\u0131 ve \u0130ngiliz vergilerini protesto etmek amac\u0131yla kendi tuzlar\u0131n\u0131 \u00fcretmek \u00fczere denize y\u00fcr\u00fcm\u00fc\u015flerdi.<\/p>\n
Y\u00dcR\u00dcMEK \u015e\u0130FADIR<\/p>\n
\u0130nsan y\u00fcr\u00fcyerek h\u00fczn\u00fcn\u00fc giderir, k\u0131zg\u0131nl\u0131\u011f\u0131n\u0131 dindirir. Y\u00fcr\u00fcmek kayg\u0131 ve endi\u015feden uzakla\u015ft\u0131r\u0131r. K\u0131sa bir gezinti bi\u00e7iminde de olsa y\u00fcr\u00fcy\u00fc\u015f \u00e7a\u011fda\u015f toplumlar\u0131m\u0131z\u0131n tela\u015fl\u0131, stresli ve endi\u015feli ya\u015fam\u0131n\u0131 t\u0131kayan kayg\u0131lara ge\u00e7ici olarak ara verir. Y\u00fcr\u00fcmek d\u0131\u015far\u0131da, \u201ca\u00e7\u0131k hava\u201d dedi\u011fimiz yerde olmaktad\u0131r. Y\u00fcr\u00fcmek \u015fehirli insan\u0131n mant\u0131\u011f\u0131n\u0131, hatta en yayg\u0131n \u015fartlanm\u0131\u015fl\u0131klar\u0131n\u0131 bile ters-y\u00fcz eder.<\/p>\n
Y\u00fcr\u00fcy\u00fc\u015f d\u00fcnyay\u0131 duyumsamaya g\u00f6t\u00fcr\u00fcr. \u0130nisiyatifi insana b\u0131rakan eksiksiz bir etkinliktir. Y\u00fcr\u00fcrken her canl\u0131yla konu\u015fur insan\u2026 D\u00fc\u015f\u00fcncelere ve hayallere dal\u0131p gider\u2026 Rastla\u015fmak, tan\u0131\u015fmak, konu\u015fmak, zam\u00e2n\u0131n tad\u0131n\u0131 \u00e7\u0131karmak, istedi\u011fin yerde durmak, istedi\u011fin gibi yola devam etmek\u2026 D\u00fc\u015f\u00fcnmenin ve y\u00fcr\u00fcmenin huzurlu mutlulu\u011fu. Amerikal\u0131 \u00fcnl\u00fc yazar Henry David Thoreau \u201cY\u00fcr\u00fcmek\u201d adl\u0131 kitab\u0131nda \u015f\u00f6yle der: \u201c\u0130nan\u0131yorum ki g\u00fcnde en az d\u00f6rt saat hatta kimi zaman d\u00f6rt saatten de fazla, her t\u00fcrl\u00fc maddi kayg\u0131lardan uzakla\u015farak ormanlarda, da\u011flarda, tepelerde dola\u015fmazsam bedensel ve zihinsel sa\u011fl\u0131\u011f\u0131m\u0131 koruyamam\u2026\u201d<\/p>\n
Y\u00fcr\u00fcmek sa\u011fl\u0131kt\u0131r, \u015fifad\u0131r. D\u00fcnyan\u0131n bir\u00e7ok yerinde yap\u0131lan ara\u015ft\u0131rmalara g\u00f6re, g\u00fcnl\u00fck y\u00fcr\u00fcy\u00fc\u015f yapman\u0131n fiziksel ve psikolojik bir\u00e7ok faydas\u0131 bulunmaktad\u0131r. Bunlardan baz\u0131lar\u0131 \u015funlard\u0131r: \u201cZihinsel ve fiziksel zindeli\u011fi geli\u015ftirir, \u00fcretti\u011fi serotonin ve endorfin hormonlar\u0131 morali d\u00fczeltir, haf\u0131za kayb\u0131 problemini ve alzheimer riskini azalt\u0131r, stresten kurtulman\u0131z\u0131 sa\u011flar, kan dola\u015f\u0131m\u0131na yard\u0131mc\u0131 olur, kalp-damar hastal\u0131klar\u0131 riskini azalt\u0131r, kemiklerin kuvvetlenmesine yard\u0131mc\u0131 olur, dayan\u0131kl\u0131l\u0131\u011f\u0131 art\u0131r\u0131r, uykusuzlu\u011fu azalt\u0131r, rahatlamaya yard\u0131mc\u0131 olur, bel ve boyun a\u011fr\u0131lar\u0131n\u0131 hafifletir, ya\u015flanma s\u00fcrecini geciktirerek, gen\u00e7 g\u00f6r\u00fcn\u00fcm sa\u011flar.\u201d<\/p>\n
\u201cY\u00fcr\u00fcmek spor de\u011fildir\u201d der Fras\u0131z felsefe profes\u00f6r\u00fc Frederic Gros \u201cY\u00fcr\u00fcmenin Felsefesi\u201d adl\u0131 kitab\u0131nda: \u201cSpor teknik, kurallar, puanlama ve rekabet meseledir. Y\u00fcr\u00fcmek ise bir aya\u011f\u0131 di\u011ferinin \u00f6n\u00fcne atmak \u00e7ocuk i\u015fidir. Y\u00fcr\u00fcyenler kar\u015f\u0131la\u015ft\u0131\u011f\u0131nda ne bir s\u0131ralama vard\u0131r ne de puanlama. Y\u00fcr\u00fcmek i\u00e7in iki baca\u011f\u0131n\u0131z\u0131n olmas\u0131 yeterlidir. Gerisi fasa fisodur. H\u0131zlanmak m\u0131 istiyorsunuz? O halde y\u00fcr\u00fcmeyin, ba\u015fka bir \u015fey yap\u0131n; tekerleklileri kullan\u0131n, kay\u0131n, u\u00e7un! Y\u00fcr\u00fcmeyin. Ve unutmay\u0131n, y\u00fcr\u00fcrken takdire \u015fayan tek \u015fey g\u00f6ky\u00fcz\u00fcn\u00fcn parlakl\u0131\u011f\u0131, manzaran\u0131n g\u00f6rkemidir. Y\u00fcr\u00fcmek spor de\u011fildir.<\/p>\n
Ormanlarda, yollarda ya da patikalarda y\u00fcr\u00fcmek d\u00fcnyan\u0131n d\u00fczensizlikleri kar\u015f\u0131s\u0131nda gittik\u00e7e artan sorumluluklar\u0131m\u0131zdan uzakla\u015ft\u0131rmaz bizi, soluklanmam\u0131z\u0131, duyular\u0131m\u0131z\u0131 keskinle\u015ftirmemizi, meraklar\u0131m\u0131z\u0131 yenilemimizi sa\u011flar. Y\u00fcr\u00fcy\u00fc\u015f \u00e7o\u011fu zaman insan\u0131n kendi i\u00e7inde yo\u011funla\u015fmas\u0131n\u0131 sa\u011flayan bir d\u00f6neme\u00e7tir.\u201d<\/p>\n
Y\u00dcR\u00dcMEK D\u00dc\u015e\u00dcNMEKT\u0130R<\/p>\n
Y\u00fcr\u00fcmek filozof-v\u00e2ri bir eylemdir. Aya\u011f\u0131n ad\u0131m\u0131, d\u00fc\u015f\u00fcncenin ad\u0131m\u0131d\u0131r. Bundand\u0131r ki, yeni bir d\u00fc\u015f\u00fcnce, \u00e7o\u011funlukla, tabiat\u0131n zaten hep orada bulunan bir unsuruymu\u015f gibi gelir bize; d\u00fc\u015f\u00fcnmek, \u00fcretim de\u011fil de bir yolculuktur sanki. Belki de, y\u00fcr\u00fcmenin d\u00fc\u015f\u00fcn\u00fcrlere mahsus faydalar\u0131n\u0131n kayna\u011f\u0131 da budur. Yoluculu\u011fun s\u00fcrprizleri, \u00f6zg\u00fcrle\u015ftirmesi ve zihin a\u00e7\u0131c\u0131l\u0131\u011f\u0131 bazen d\u00fcnyay\u0131 de\u011fil mahalleyi dola\u015f\u0131rken de edinilebilir; y\u00fcr\u00fcme, hem uzaklarda hem de yak\u0131nlarda yol al\u0131r. Y\u00fcr\u00fcmek insan\u0131n \u00e7evresindeki s\u0131n\u0131r\u0131n\u0131 sonsuzca geni\u015fletmi\u015f ve insan\u0131n beyninin geli\u015fmesine katk\u0131da bulunmu\u015ftur.<\/p>\n
\u0130deal olarak y\u00fcr\u00fcme zihnin, bedenin ve d\u00fcnyan\u0131n, sanki nihayet birbiriyle konu\u015fmaya ba\u015flam\u0131\u015f \u00fc\u00e7 ki\u015fi ya da aniden bir melodi olu\u015fturan \u00fc\u00e7 nota benzeri uyum i\u00e7inde bulundu\u011fu bir durumdur. Y\u00fcr\u00fcme sayesinde bedenimizde ve d\u00fcnyada var oluruz. Bedenin, ruhun ve d\u00fcnyan\u0131n sesini dinlemek\u2026 Sanki zihni harekete ge\u00e7iren, hareketin kendisi oldu\u011fu kadar g\u00f6z\u00fcm\u00fcz\u00fcn \u00f6n\u00fcnden ge\u00e7ip giden manzaralard\u0131r ve y\u00fcr\u00fcmeyi hem belirsiz hem de sonsuz \u00f6l\u00e7\u00fcde bereketli k\u0131lan da budur: Y\u00fcr\u00fcmek hem bir ara\u00e7 hem de bir ama\u00e7, hem yolculuk hem de var\u0131\u015f noktas\u0131d\u0131r.<\/p>\n
Y\u00fcr\u00fcrken, beden ve zihin birlikte \u00e7al\u0131\u015f\u0131r ve b\u00f6ylece, d\u00fc\u015f\u00fcnmek neredeyse fiziksel, ritmik bir eyleme d\u00f6n\u00fc\u015f\u00fcr. D\u00fcnyay\u0131 ke\u015ffetmek, d\u00fc\u015f\u00fcnceyi ke\u015ffetmenin en iyi yollar\u0131ndan biridir ve y\u00fcr\u00fcrken bu \u00e2lemlerin her ikisinde birden yol al\u0131r\u0131z.<\/p>\n
D\u00fc\u015f\u00fcnmeyle y\u00fcr\u00fcme aras\u0131ndaki ba\u011f Antik Yunan d\u00f6neminde s\u0131k\u00e7a kar\u015f\u0131m\u0131za \u00e7\u0131kmas\u0131na ra\u011fmen Zerd\u00fc\u015ftl\u00fck, Hinduizm ve Budizm gibi bir\u00e7ok dinde de y\u00fcr\u00fcmenin \u00f6nemine geni\u015f vurgu yap\u0131lm\u0131\u015ft\u0131r. Antik d\u00f6nem bilgeleri, derin d\u00fc\u015f\u00fcncelerin pe\u015fine ancak y\u00fcr\u00fcyerek d\u00fc\u015ft\u00fcklerini ifade eder. Aristoteles\u2019in bir a\u015fa\u011f\u0131 bir yukar\u0131 y\u00fcr\u00fcyerek ders anlatt\u0131\u011f\u0131 ve \u00f6\u011fretti\u011fi belirtilir. Sokrates, Platon ve Aristoteles\u2019ten \u00f6nce Atina ya\u015fam\u0131na h\u00e2kim olan Sofistler gezginlikleriyle \u00fcnlenmi\u015flerdi. Aristo\u2019nun okulunda yeti\u015fen filizoflara Peripatetikler veya Peripatetik ekol ad\u0131 verilmi\u015ftir ve \u0130ngilizcede peripatetic kelimesi \u201cuzun y\u00fcr\u00fcy\u00fc\u015fleri al\u0131\u015fkanl\u0131k edinmi\u015f kimse\u201d anlam\u0131na gelir. Yani isimleri, d\u00fc\u015f\u00fcnmeyi y\u00fcr\u00fcmeyle ili\u015fkilendiriyor. Stoac\u0131lar da isimlerini stoa\u2019dan, y\u00fcr\u00fcrken bir yandan da konu\u015ftuklar\u0131, Stoac\u0131 d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn metanetine en ayk\u0131r\u0131 resimlerle bezeli Atina\u2019daki s\u00fctunlu yoldan alm\u0131\u015flard\u0131.<\/p>\n
\u0130slam felsefesindeki Me\u015f\u015failer de benzeri \u015fekilde ad alm\u0131\u015flard\u0131r. Arap\u00e7a as\u0131ll\u0131 bir s\u00f6zc\u00fck olan \u201cMe\u015f\u015fai\u201d, Arap\u00e7a\u2019da \u201cy\u00fcr\u00fcd\u00fc\u201d anlam\u0131na gelen \u201cme\u015fa\u201d fiilinden isim olarak, Grek\u00e7e\u2019deki \u201cperipatos\u201d terimini kar\u015f\u0131lamak i\u00e7in \u00fcretilmi\u015ftir. Me\u015f\u015faiye, kelime olarak y\u00fcr\u00fcy\u00fcc\u00fcl\u00fck ve y\u00fcr\u00fcy\u00fc\u015f\u00fc al\u0131\u015fkanl\u0131k etmek demektir. Aristotales derslerini gezinerek verdi\u011fi i\u00e7in, ona ve onunla birlikte y\u00fcr\u00fcyenlere \u201cperipatos\u201d denilmi\u015ftir. Peripatetikler, yani Ariston\u2019nun \u00f6\u011frencileri ve takip\u00e7ileri de Aristotales\u2019in y\u00f6ntemine, bilimler, s\u0131n\u0131flamas\u0131na, mant\u0131\u011f\u0131na, fizikten metafizi\u011fe y\u00fckselen felsefi sistemine ba\u011fl\u0131 kalm\u0131\u015flard\u0131r. Me\u015f\u015faiyye, bir \u0131st\u0131lah olarak da genelde Aristo felsefesinin benimsenmesi, \u00f6zelde de \u0130slam Aristoculu\u011fu demektir. Aristo\u2019nun felsefesini benimsemi\u015f olan \u0130slam Filozoflar\u0131na da \u201cme\u015f\u015faiyyun\u201d denilmektedir. \u0130slam d\u00fc\u015f\u00fcnce tarihine bakt\u0131\u011f\u0131m\u0131zda Kindi, Farabi, \u0130bn Sina, \u0130bn Bace ve \u0130bn R\u00fc\u015fd gibi b\u00fcy\u00fck filozoflar\u0131n bu ekole dahil edilebilece\u011fini g\u00f6rmekteyiz. Burada dikkat edilmesi gereken bu filozoflar\u0131n hi\u00e7 birisi tam anlam\u0131 ile Aristocu olmama\u015flard\u0131r. Aristo\u2019dan etkilendikleri gibi Eflatun (Platon) ve Yeni-Eflatunculuktan da etkilenmi\u015flerdir. M\u00fcsl\u00fcman filozoflar, mant\u0131k sahas\u0131nda daha \u00e7ok Aristo d\u00fc\u015f\u00fcncesinden esinlenmi\u015f olup ahlak, siyaset, metafizik gibi konularda da daha \u00e7ok Eflatun\u2019dan esinlenmi\u015flerdir.<\/p>\n
\u00c7ok sonralar\u0131, y\u00fcr\u00fcmekle felsefe yapman\u0131n ba\u011fda\u015ft\u0131r\u0131lmas\u0131 o derece yayg\u0131nla\u015ft\u0131 ki, Orta Avrupa\u2019da bir\u00e7ok yer ismine ilham verdi: Hegel\u2019in y\u00fcr\u00fcy\u00fc\u015f yapt\u0131\u011f\u0131 rivayet edilen Heidelberg\u2019teki Philosophenweg (Filozof Yolu); Kant\u2019\u0131n g\u00fcnl\u00fck gezintileri s\u0131ras\u0131nda yan\u0131ndan ge\u00e7ti\u011fi K\u00f6nigsberg\u2019deki Philosophen-damm (Filozof Baraj\u0131) ve Kierkegaard\u2019nun s\u00f6z\u00fcn\u00fc etti\u011fi Kopenhang\u2019daki Filozoflar\u0131n Yolu.<\/p>\n
\u00dcnl\u00fc filozof Friedrich Nietzsche yorulmak nedir bilmeyen hat\u0131r\u0131 say\u0131l\u0131r bir y\u00fcr\u00fcy\u00fc\u015f\u00e7\u00fcyd\u00fc. S\u0131k s\u0131k y\u00fcr\u00fcy\u00fc\u015ften bahsederdi. G\u00fcnde 8 saat y\u00fcr\u00fcrd\u00fc. Y\u00fcr\u00fcrken \u00e7al\u0131\u015f\u0131rd\u0131. Notlar al\u0131rd\u0131. Bir\u00e7ok kitab\u0131 y\u00fcr\u00fcrken yazm\u0131\u015ft\u0131. \u201cGezgin ve G\u00f6lgesi\u201d adl\u0131 kitab\u0131 i\u00e7in \u015funlar\u0131 not d\u00fc\u015fer: \u201cBirka\u00e7 sat\u0131r d\u0131\u015f\u0131nda hepsi yolda d\u00fc\u015f\u00fcn\u00fcld\u00fc ve kur\u015fun kalemle alt\u0131 k\u00fc\u00e7\u00fck deftere karaland\u0131.\u201d Yine \u201cEcce Homo\u201d adl\u0131 kitab\u0131nda \u015funlar\u0131 not d\u00fc\u015fer: \u201cM\u00fcmk\u00fcn mertebe az oturmal\u0131; a\u00e7\u0131k havada y\u00fcr\u00fcrken do\u011fmayan, \u015fenli\u011fine kaslar\u0131n da kat\u0131lmad\u0131\u011f\u0131 hi\u00e7bir d\u00fc\u015f\u00fcnceye g\u00fcvenmemeli. \u00d6nyarg\u0131lar\u0131n hepsi ba\u011f\u0131rsaklardan gelir.\u201d<\/p>\n
\u00dcnl\u00fc Frans\u0131z d\u00fc\u015f\u00fcn\u00fcr Jean-Jacques Rousseau i\u00e7in y\u00fcr\u00fcy\u00fc\u015f, \u00f6zg\u00fcrl\u00fck deneyimidir, t\u00fckenmez bir g\u00f6zlem ve d\u00fc\u015f kayna\u011f\u0131d\u0131r. Rousseau \u201c\u0130tiraflar\u201d adl\u0131 kitab\u0131nda \u015f\u00f6yle s\u00f6ylemi\u015fti: \u201cYaln\u0131zca y\u00fcr\u00fcrken derin d\u00fc\u015f\u00fcncelere dalabiliyorum. Durdu\u011fum zaman, d\u00fc\u015f\u00fcncelerim de duruyor; zihnim yaln\u0131zca bacaklar\u0131mla birlikte hareket ediyor.\u201d Danimarkal\u0131 \u00fcnl\u00fc filozof Soren Kierkegaard da g\u00fcnl\u00fcklerinde \u0131srarla t\u00fcm eserlerini y\u00fcr\u00fcrken yazd\u0131\u011f\u0131n\u0131 ifade eder.<\/p>\n
Y\u00dcR\u00dcMEK \u0130BADETT\u0130R<\/p>\n
Y\u00fcce H\u00e2l\u0131k, ilk insan\u0131 yaratt\u0131\u011f\u0131nda ona y\u00fcr\u00fcmeyi ve konu\u015fmay\u0131 \u00f6\u011fretti. Yery\u00fcz\u00fcne g\u00f6nderdi\u011finde de ona y\u00fcr\u00fcmesini emretti. Kur\u2019an-\u0131 Kerim\u2019de Allah (cc) \u015f\u00f6yle buyurmaktad\u0131r: \u201cO, yery\u00fcz\u00fcn\u00fc sizin ayaklar\u0131n\u0131z\u0131n alt\u0131na serendir. Haydi, onun \u00fczerinde y\u00fcr\u00fcy\u00fcn\u2026\u201d (M\u00fclk \/ 15) Bundan dolay\u0131 t\u00fcm Enbiyalar ve Resuller, t\u00fcm yery\u00fcz\u00fcnde, ad\u0131m ad\u0131m y\u00fcr\u00fcd\u00fcler. \u0130brahim (as) Harran\u2019dan Kud\u00fcs\u2019e, Kud\u00fcs\u2019ten Mekke\u2019ye y\u00fcr\u00fcd\u00fc. \u0130sa (as) da Kud\u00fcs civar\u0131n\u0131 kar\u0131\u015f kar\u0131\u015f y\u00fcr\u00fcd\u00fc. Son geceki y\u00fcr\u00fcy\u00fc\u015f\u00fcnde ise Allah kat\u0131na y\u00fckseltildi. Hz. Peygamber (sav)\u2019in Mescid-i Haram\u2019dan Mescid-i Aksa\u2019ya gece yapt\u0131\u011f\u0131 y\u00fcr\u00fcy\u00fc\u015fe \u201c\u0130sra\u201d ad\u0131 verildi yani \u201cGece Y\u00fcr\u00fcy\u00fc\u015f\u00fc\u201d. Hicret de bir y\u00fcr\u00fcy\u00fc\u015ft\u00fcr\u2026 \u00dcstad Sezai Karako\u00e7 \u201cH\u0131z\u0131rla K\u0131rk Saat\u201d kitab\u0131n\u0131n 36. b\u00f6l\u00fcm\u00fcnde Hz. Pegamber (sav)\u2019in Mekke\u2019den Medine\u2019ye y\u00fcr\u00fcy\u00fc\u015f\u00fcn\u00fc \u015fu dizelerle \u00f6zetliyordu:<\/p>\n
\u201cAyet ayet sure sure y\u00fcr\u00fcd\u00fcler<\/p>\n
Mekke\u2019den Medine\u2019ye erdiler.\u201d<\/p>\n
Peygamberlerin izinde giden t\u00e2bileri, havariler ve sahabiler de ayn\u0131 istikamet \u00fczere hep y\u00fcr\u00fcd\u00fcler. \u00c2limler, arifler, mutasavv\u0131flar, da\u011flar, tepeler, vadiler ormanlar demeden diyar diyar y\u00fcr\u00fcd\u00fcler. \u0130bn Arabi, Abd\u00fclkadir Geylani, Bi\u015fr-i Hafi, C\u00fcneydi Ba\u011fdadi, \u0130brahim Edhem, \u0130mam Rabbani vb bir\u00e7ok \u00e2lim ve dervi\u015f Y\u00fcce Allah\u2019\u0131n g\u00f6r\u00fcnen kitab\u0131n\u0131 tem\u00e2\u015fa ede ede y\u00fcr\u00fcd\u00fcler. Y\u00fcr\u00fcmek Peygamberlerin \u00f6zelli\u011fidir. Y\u00fcr\u00fcrken Peygamberler vahiy, \u00e2limler ilham al\u0131r.<\/p>\n
M\u00fcsl\u00fcman \u00e2limlerin ilim i\u00e7in y\u00fcr\u00fcy\u00fc\u015flerine ve yolculuklar\u0131na \u201cr\u0131hle\u201d ad\u0131 verildi\u2026 Binlerce km mesafeyi y\u00fcr\u00fcyerek ilim i\u00e7in a\u015ft\u0131lar. \u201cR\u0131hle fi talebi\u2019l-ilm\u201d, \u201cR\u0131hle li talebi\u2019l-ilm\u201d veya k\u0131saca \u201cer-R\u0131hle\u201d \u015feklinde ifade edilen yolculuklar\u0131 hep ilim i\u00e7indi. \u0130lim yolculuklar\u0131n\u0131n ilkini \u201c\u00e7\u00f6l okulu\u201d denilecek yerlere yap\u0131yorlard\u0131. \u00c7\u00f6llerde Arap\u00e7a lisanlar\u0131n\u0131 geli\u015ftirmek i\u00e7in y\u00fcr\u00fcyorlard\u0131. Bedevi topluluklar ile hemhal oluyorlard\u0131. \u015eehirli olmalar\u0131na ra\u011fmen, bu zor \u00e7\u00f6l ko\u015fullar\u0131nda bir bedevi gibi ya\u015f\u0131yorlard\u0131.<\/p>\n
Y\u00fcr\u00fcmek ibadettir. Hacc y\u00fcr\u00fcy\u00fc\u015f\u00fc bir ibadettir. Kabenin etraf\u0131, y\u00fcr\u00fcyerek tavaf edilir. Hz. \u0130brahim (as) Y\u00fcce Allah\u2019a duas\u0131nda \u015funlar\u0131 s\u00f6yler: \u201c\u0130nsanlar\u0131 Hacc\u2019a \u00e7a\u011f\u0131r, y\u00fcr\u00fcyerek sana gelsinler\u2026\u201d (Hacc \/ 27) \u201cY\u00fcr\u00fcmenin Tarihi\u201d adl\u0131 kitab\u0131n yazar\u0131 Rebecca Solnit \u015funu der: \u201cE\u011fer d\u00fc\u015f\u00fcnmek tabiaatta din olsayd\u0131, y\u00fcr\u00fcmek bunun en \u00f6nemli rit\u00fceli olurdu.\u201d<\/p>\n
Manevi bir yolculuk olan Hacc bir y\u00fcr\u00fcme bi\u00e7imidir. \u0130slam\u2019da oldu\u011fu gibi H\u0131ristiyanl\u0131k, Hinduizm, Budizm gibi bir\u00e7ok dinde hacc rit\u00fceli vard\u0131r. Hristiyanl\u0131kta hac\u0131lar, d\u00fcnyay\u0131 gezme fiilinin kayna\u011f\u0131 olan \u201ctravail\u201d kelimesindeki \u00e7al\u0131\u015fma, eziyet \u00e7ekme ve do\u011fum sanc\u0131s\u0131 anlamlar\u0131n\u0131 \u00e7a\u011fr\u0131\u015ft\u0131ran bir \u015fekilde, \u00e7o\u011funlukla yolculuklar\u0131n\u0131 zorla\u015ft\u0131rmaya gayret ederler. Orta\u00e7a\u011fdan bu yana, kimi H\u0131ristiyan hac\u0131lar yal\u0131nayak veya ayakkab\u0131lar\u0131n\u0131n i\u00e7inde ta\u015flarla ya da oru\u00e7 tutarak veya \u00e7ile \u00e7ektiren giysiler i\u00e7inde seyahat etmi\u015flerdir. H\u0131ristiyanl\u0131kta Hac yolculuklar\u0131, yola en dayan\u0131kl\u0131 olanlar i\u00e7in de\u011fil, en az dayan\u0131kl\u0131 olanlar i\u00e7indir.<\/p>\n
Namaz i\u00e7in camiye y\u00fcr\u00fcmenin b\u00fcy\u00fck sevap oldu\u011funu ifade eden Hz. Peygamber (sav), y\u00fcr\u00fcrken yolda bulunan bir engeli; ta\u015f, kemik, diken vb gibi \u015feyleri kald\u0131r\u0131p atman\u0131n da sadaka oldu\u011funu belirtir. Bir hastay\u0131 ziyaret etmek i\u00e7in y\u00fcr\u00fcmek, bir hayra vesile olmak i\u00e7in y\u00fcr\u00fcmek, bir akrabay\u0131 veya ya\u015fl\u0131y\u0131 ziyaret etmek i\u00e7in y\u00fcr\u00fcmek de \u0130slam\u2019da \u00f6nemli ibadetlerden biridir. Yolda kalm\u0131\u015fa yard\u0131m etmek de en b\u00fcy\u00fck sevaplardan biridir.<\/p>\n
\u0130NSAN Y\u00dcR\u00dcY\u00dc\u015e\u00dcNDEN TANINIR<\/p>\n
Y\u00fcr\u00fcmek insan\u0131 tan\u0131mak oldu\u011fu gibi, bir insan\u0131 da y\u00fcr\u00fcy\u00fc\u015f\u00fcnden tan\u0131yabilirsiniz. Kadim bilgeler \u201c\u0130nsan y\u00fcr\u00fcy\u00fc\u015ft\u00fcr\u201d derler. Y\u00fcr\u00fcy\u00fc\u015f\u00fcnden kim oldu\u011funu bilebilirsiniz bir insan\u0131n. Kibirli mi – al\u00e7ak g\u00f6n\u00fcll\u00fc m\u00fc, asil mi \u2013 soysuz mu, paral\u0131 m\u0131 \u2013 cebi delik mi, katil mi \u2013 m\u00e2sum mu, g\u00f6steri\u015fli mi \u2013 s\u00e2de mi, onurlu mu \u2013 onursuz mu? Her insan\u0131n kendine ait bir y\u00fcr\u00fcme tarz\u0131 vard\u0131r. Kimisi ritimli y\u00fcr\u00fcr, kimisi ellerini sallayarak y\u00fcr\u00fcr, kimisi s\u0131k ad\u0131mlarla y\u00fcr\u00fcr, kimisi daha esnek ve yava\u015f y\u00fcr\u00fcr. Gen\u00e7ler ile ya\u015fl\u0131lar\u0131n, kad\u0131nlar ile erkeklerin y\u00fcr\u00fcy\u00fc\u015fleri aras\u0131nda farklar vard\u0131r.<\/p>\n
Hz. Lokman (as), o\u011flunun y\u00fcr\u00fcy\u00fc\u015f\u00fcne bile dikkat edip, ona \u015f\u00f6yle y\u00fcr\u00fcmesini \u00f6\u011f\u00fctlemektedir. \u201cYery\u00fcz\u00fcnde kibirlenerek y\u00fcr\u00fcme! \u015e\u00fcphesiz ki, Allah b\u00fcy\u00fckl\u00fck taslayan ve \u00f6v\u00fcnen kimseleri hi\u00e7 sevmez. Y\u00fcr\u00fcy\u00fc\u015f\u00fcnde tabii ol!\u201d (Lokman \/ 18) Lokman (as) o\u011fluna bir kibir g\u00f6steri\u015fi \u015feklinde y\u00fcr\u00fcmemesini \u00f6\u011f\u00fctlerken, ona en uygun y\u00fcr\u00fcme tarz\u0131n\u0131 da g\u00f6stermi\u015f oluyor. Bu y\u00fcr\u00fcy\u00fc\u015f, her t\u00fcrl\u00fc yapmac\u0131ktan uzak, tabii bir y\u00fcr\u00fcy\u00fc\u015f olacakt\u0131r. Ne, herhangi bir gurur ve kibir g\u00f6steri\u015fi i\u00e7inde y\u00fcr\u00fcnecek, ne de, acizlik, takva yahut tevazu g\u00f6steri\u015fi i\u00e7inde y\u00fcr\u00fcnecektir. \u00c7\u00fcnk\u00fc hi\u00e7bir \u015feyin s\u00fbni ve yapmac\u0131k olan\u0131 makbul de\u011fildir.<\/p>\n
Hz. Lokman, o\u011fluna y\u00fcr\u00fcy\u00fc\u015fle ilgili \u00f6\u011f\u00fcd\u00fcn\u00fc yaparken, Y\u00fcce Allah’\u0131n b\u00fcy\u00fckl\u00fck taslayan ve kendisiyle \u00f6v\u00fcnen kimseleri sevmedi\u011fini hat\u0131rlatmak suretiyle onun bu k\u00f6t\u00fc huydan uzak durmas\u0131n\u0131 te\u015fvik etmektedir. \u00c7\u00fcnk\u00fc kibir, kendini be\u011fenme, b\u00fct\u00fcn iyilikleri yok eden b\u00fcy\u00fck bir \u00e2fettir. Nitekim \u015eeytan, kibri sebebiyle kafir olmu\u015ftur. Bu sebeble, Y\u00fcce Allah Kur\u2019an\u2019da m\u00fctekebbir ve kendisiyle \u00f6v\u00fcnen kimseleri sevmedi\u011fini m\u00fcteaddit yerlerde belirtmi\u015f, Hz. Peygamber de bir hadislerinde \u015f\u00f6yle buyurmu\u015ftur: \u201cKalbinde zerre a\u011f\u0131rla\u011f\u0131nca kibir bulunan kimse Cennet’e giremez.\u201d (M\u00fcslim, \u0130man: 149)<\/p>\n
Demek ki, insan\u0131n her t\u00fcrl\u00fc tavr\u0131, hareketi ve konu\u015fmas\u0131 kibirden uzak olmas\u0131 gerekti\u011fi gibi, y\u00fcr\u00fcy\u00fc\u015f\u00fc de kibirden vb k\u00f6t\u00fc y\u00fcr\u00fcy\u00fc\u015f tarzlar\u0131ndan uzak olmal\u0131d\u0131r. Bu konuda ba\u015fka bir ayette \u015f\u00f6yle buyurulmu\u015ftur: \u201cYery\u00fcz\u00fcnde kabara kabara y\u00fcr\u00fcme. \u00c7\u00fcnk\u00fc sen elbette yeri yaramazs\u0131n, boyca da da\u011flara ula\u015famazs\u0131n.\u201d (\u0130sra \/ 37) Yine ba\u015fka bir ayette Y\u00fcce Allah, kendisine lay\u0131k, \u00f6rnek kullar\u0131n\u0131n \u015f\u00f6yle y\u00fcr\u00fcd\u00fc\u011f\u00fcn\u00fc bildirir: \u201cRahman\u0131n kullar\u0131 ki, yery\u00fcz\u00fcnde m\u00fctevaz\u0131 olarak y\u00fcr\u00fcrler.\u201d (Furkan \/ 63)<\/p>\n
Y\u00fcr\u00fcy\u00fc\u015fte ba\u015fkas\u0131n\u0131 taklit de asla \u00f6v\u00fclen bir davran\u0131\u015f de\u011fildir. Kargan\u0131n kekli\u011fin y\u00fcr\u00fcy\u00fc\u015f\u00fcn\u00fc taklit etmesi gibi bir haldir. \u015eeyh S\u00e2di \u015eirazi art\u0131k deyim haline gelen bir hikayesinde \u015f\u00f6yle der: \u201cKarga, keklik gibi y\u00fcr\u00fcmeye \u00e7al\u0131\u015fm\u0131\u015f. Keklik gibi y\u00fcr\u00fcyememi\u015f. Kendi y\u00fcr\u00fcy\u00fc\u015f\u00fcn\u00fc de kaybetmi\u015f\u2026\u201d Ba\u015fkas\u0131n\u0131 taklit insan\u0131 \u00f6z\u00fcnden kopar\u0131r, orjinallikten uzakla\u015ft\u0131r\u0131r. Zaten insanlar, saf bir insandan s\u00f6z ederken \u201cayaklar\u0131 gibi aptal\u201d demezler mi?<\/p>\n
Y\u00dcR\u00dcMEK B\u0130R A\u015eKTIR GRAD\u0130VA<\/p>\n
Y\u00fcr\u00fcmek bir a\u015fkt\u0131r. Bazen insan bir y\u00fcr\u00fcy\u00fc\u015fe \u00e2\u015f\u0131k olur ve a\u015fk\u0131n\u0131 bir kad\u0131n\u0131n y\u00fcr\u00fcy\u00fc\u015f\u00fcnde bulur. Alman edebiyat\u0131n\u0131n \u00fcnl\u00fc yazarlar\u0131ndan Wilhelm Jensen’in \u201cGradiva\u201d adl\u0131 roman\u0131ndaki hik\u00e2ye gibi\u2026 Gradiva adl\u0131 romanda arkeolog Norbert Hanold ba\u015froldedir. Norbert, Roma\u2019da bir koleksiyonda bir r\u00f6lyef g\u00f6r\u00fcr. Bu r\u00f6lyefte y\u00fcr\u00fcyen bir k\u0131z resmedilmi\u015ftir. Bu k\u0131z, g\u00fcnl\u00fck ya\u015famdan bir k\u0131zd\u0131r. Bir krali\u00e7e ya da tanr\u0131\u00e7a de\u011fildir. Yirmili ya\u015flarda Romal\u0131 bir b\u00e2kire oldu\u011funu d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. Kabartma g\u00fcnl\u00fck ya\u015fam\u0131n bir kesitinden al\u0131nm\u0131\u015f gibidir. K\u0131z, kar\u015f\u0131dan kar\u015f\u0131ya ge\u00e7erken elleriyle hafif\u00e7e pilili ete\u011fini toplam\u0131\u015ft\u0131r. Ayaklar\u0131nda sandalet vard\u0131r, bir aya\u011f\u0131 t\u00fcm\u00fcyle yere basm\u0131\u015ft\u0131r, \u00f6b\u00fcr aya\u011f\u0131n\u0131n parmak u\u00e7lar\u0131 yere dokunmaktad\u0131r ama aya\u011f\u0131n\u0131, taban\u0131yla topu\u011fu zeminle neredeyse 90 derecelik bir a\u00e7\u0131 olu\u015fturacak \u015fekilde yukar\u0131 do\u011fru kald\u0131rm\u0131\u015ft\u0131r. Bu g\u00f6r\u00fcn\u00fcm grav\u00fcre ola\u011fan\u00fcst\u00fc bir \u00e7ekicilik ve gizem katm\u0131\u015ft\u0131r. R\u00f6lyefteki do\u011fall\u0131k ve sadelik o t\u00fcr eserlerin yap\u0131ld\u0131\u011f\u0131 zamanlarda pek de g\u00f6r\u00fclmeyen bir \u00f6zelliktir. Norbert Hanold eserden, ya\u015fad\u0131\u011f\u0131 \u00e7a\u011fdan bir izlenim edinmi\u015f gibidir. Norbert\u2019i en \u00e7ok etkileyen \u015fey k\u0131z\u0131n y\u00fcr\u00fcy\u00fc\u015f\u00fcyle ilgilidir. K\u0131z\u0131n sol ad\u0131m\u0131n\u0131 att\u0131\u011f\u0131 s\u0131rada sa\u011f aya\u011f\u0131n\u0131n yere do\u011fru a\u00e7\u0131s\u0131 Norbert\u2019in dikkatini \u00e7eker. Bu \u00f6zel ad\u0131m at\u0131\u015fla b\u00fcy\u00fclenmi\u015f gibidir. Bu r\u00f6lyefin bir r\u00f6prod\u00fcksiyonunu bulup odas\u0131na yerle\u015ftirir. Bu k\u0131za latince \u201cGradiva\u201d yani; \u201cy\u00fcr\u00fcyen g\u00fczel k\u0131z\u201d ad\u0131n\u0131 verir. Norbert Hanold g\u00fcnlerini gecelerini bu r\u00f6lyefe bakarak ge\u00e7irmektedir. Gradiva\u2019y\u0131 s\u0131k s\u0131k r\u00fcyalar\u0131nda g\u00f6rmektedir. D\u00fc\u015flerinde Gradiva\u2019n\u0131n y\u00fcr\u00fcy\u00fc\u015f\u00fcn\u00fcn ard\u0131na tak\u0131l\u0131r.<\/p>\n
Bir g\u00fcn d\u00fc\u015ften uyanan Norbert ya\u015fad\u0131\u011f\u0131 \u015fehrin sokaklar\u0131na camdan bakar. Bir anda o \u00f6zel y\u00fcr\u00fcy\u00fc\u015f\u00fc g\u00f6rd\u00fc\u011f\u00fc bir \u00e7ift kad\u0131n baca\u011f\u0131 fark etti\u011fi zaman yatak k\u0131yafetiyle kendini soka\u011fa atar ancak kad\u0131n\u0131 bulamaz. Art\u0131k ne zaman sokakta olsa, kad\u0131nlar\u0131n y\u00fcr\u00fcy\u00fc\u015flerine ve ayaklar\u0131na bak\u0131yor ve o Gradiva y\u00fcr\u00fcy\u00fc\u015fl\u00fc kad\u0131n\u0131 bulmay\u0131 umut ediyordur. Norbert bir m\u00fcddet sonra r\u00fcyalar\u0131n\u0131n pe\u015finde \u0130talya\u2019n\u0131n Pompei \u015fehrine gider. Burada Gradiva\u2019y\u0131 arar durur. Aylarca r\u00f6lyefteki Gradiva\u2019y\u0131 arayan Norbert, burada ilk \u00e7ocukluk a\u015fk\u0131n\u0131 bulur. Bir zooloji profes\u00f6r\u00fc olan kom\u015fusu Richard Bertgang\u2019\u0131n k\u0131z\u0131 olan Zo\u00eb Bertgang, Norbert Hanold\u2019un \u00e7ocukluk a\u015fk\u0131d\u0131r. O zaman arkeolog Norbert\u2019in Bertgang\u2019dan bir tek ricas\u0131 olur. \u201cBari bir kerecik olsun bu Gradiva r\u00f6lyefindeki gibi y\u00fcr\u00fcr m\u00fcs\u00fcn?\u201d der. K\u0131z onu k\u0131rmaz. Ayn\u0131 pozda y\u00fcr\u00fcr. Ger\u00e7ekten de Gradiva kadar g\u00fczel y\u00fcr\u00fcmektedir. Ama bu kez aya\u011f\u0131nda eski Pompei sandaletleri de\u011fil, \u00e7a\u011fda\u015f \u0130talyan yap\u0131m\u0131 kum rengi ayakkab\u0131lar\u0131 vard\u0131r.<\/p>\n
Psikanalizin babas\u0131 olarak tan\u0131nan Sigmund Freud\u2019un, \u201cD\u00fc\u015flerin Yorumu\u201d adl\u0131 kitab\u0131 \u201cGradiva\u201d roman\u0131 \u00fczerine yaz\u0131lan yorumlard\u0131r. Bu roman\u0131, \u00fcnl\u00fc psikiyatr Carl Gustav Jung, Freud\u2019a 1906 y\u0131l\u0131nda okumas\u0131 i\u00e7in verdi\u011fi belirtilir. Gradiva, Freud’un bir edebiyat yap\u0131t\u0131n\u0131n ruh\u00e7\u00f6z\u00fcmsel y\u00f6ntemle ele al\u0131n\u0131\u015f\u0131n\u0131n bas\u0131l\u0131 ilk ve en kapsaml\u0131 \u00f6rne\u011fini olu\u015fturur. \u00dcnl\u00fc Frans\u0131z y\u00f6netmen Alain Robbe-Grillet de, Gradiva roman\u0131n\u0131 filme \u00e7ekmi\u015ftir.<\/p>\n
Enderunlu Osman Vasfi\u2019nin \u015fu m\u0131sralar\u0131 \u015fark\u0131n Gradivalar\u0131n\u0131 ne g\u00fczel \u00f6zetler:<\/p>\n
\u201cO g\u00fcl-endam bir al \u015fale b\u00fcr\u00fcns\u00fcn y\u00fcr\u00fcs\u00fcn,<\/p>\n
Ucu g\u00f6nl\u00fcm gibi ard\u0131nca s\u00fcr\u00fcns\u00fcn y\u00fcr\u00fcs\u00fcn.\u201d<\/p>\n
\u00c7A\u011eDA\u015e \u0130NSAN Y\u00dcR\u00dcMEY\u0130 UNUTTU<\/p>\n
Modern insan y\u00fcr\u00fcy\u00fc\u015f\u00fc unuttu. Y\u00fcr\u00fcyen insandan m\u0131hlanm\u0131\u015f insana ge\u00e7ti. G\u00fcn\u00fcm\u00fczde modern v\u00e2s\u0131talar, kentlerde t\u0131kan\u0131kl\u0131kara neden olmas\u0131na ra\u011fmen g\u00fcndelik ya\u015fam\u0131n bir par\u00e7as\u0131d\u0131r. Bedeni milyonlarca insan i\u00e7in neredeyse gereksiz hale getirmi\u015ftir. \u0130nsan oturan ya da hareket etmeyen bir varl\u0131k olmaya ba\u015flam\u0131\u015ft\u0131r ve bir\u00e7ok insan\u0131n ya\u015fam\u0131n\u0131n yerini de protezler alm\u0131\u015ft\u0131r. Bug\u00fcn insan bedeninin bir anormallik, d\u00fczeltilmesi gereken bir m\u00fcsvedde gibi g\u00f6r\u00fclmesinde \u015fa\u015f\u0131rt\u0131c\u0131 bir \u015fey yoktur ve hatta kimileri bedenin saf d\u0131\u015f\u0131 edilmesi gerekti\u011fini bile d\u00fc\u015f\u00fcnmektedir. Bireysel etkinlikler fiziksel enerjiden \u00e7ok sinirsel enerji t\u00fcketirler. Beden, modernli\u011fin kar\u015f\u0131s\u0131ndaki bir engeldir. Zam\u00e2n\u0131n ve yerin tad\u0131n\u0131 \u00e7\u0131karma olan y\u00fcr\u00fcy\u00fc\u015f; bir ka\u00e7\u0131\u015f, modernli\u011fe bir naniktir.<\/p>\n
\u00c7a\u011fda\u015f insan; seyahat \u015firketleri veya ellerinde haritalar tek ba\u015flar\u0131na d\u00fc\u015ferler yollara. \u0130nsanlar art\u0131k ya y\u0131lsonu tatillerinde ya hafta sonlar\u0131nda ya da bo\u015f zamanlar\u0131nda birka\u00e7 saat y\u00fcr\u00fcmektedir. Bazen uzun gezintiler ve do\u011fa y\u00fcr\u00fcy\u00fc\u015fleri ile insanlar en k\u0131sa g\u00fczerg\u00e2hlar\u0131 tan\u0131maktad\u0131r. Unutmamal\u0131 ki, ayaklar\u0131m\u0131z\u0131n k\u00f6kleri yoktur, ayaklar\u0131m\u0131z hareket etmek i\u00e7in yap\u0131lm\u0131\u015ft\u0131r. Y\u00fcr\u00fcy\u00fc\u015f s\u0131ras\u0131nda m\u00fczik dinleten kulakl\u0131klar ya da cep telefonu konu\u015fmalar\u0131 yaln\u0131zl\u0131\u011fa, sessizli\u011fe ve bilinmeyenle kar\u015f\u0131la\u015fmalara kar\u015f\u0131 bir tampon g\u00f6revi g\u00f6r\u00fcyor.<\/p>\n
G\u00fcn\u00fcm\u00fczde bir\u00e7ok insan ev, araba, spor salonu, ofis, ma\u011faza gibi bir dizi i\u00e7 mek\u00e2nda, birbirinden kopuk halde ya\u015f\u0131yor. Oysa y\u00fcr\u00fcrken her \u015fey birbirine ba\u011fl\u0131d\u0131r \u00e7\u00fcnk\u00fc i\u00e7 mek\u00e2nlarda nas\u0131l var oluyorsak, onlar\u0131n aras\u0131nda kalan d\u0131\u015f mek\u00e2nlarda da aynen \u00f6yle var oluruz. O zaman insan, sadece d\u0131\u015f d\u00fcnyaya kar\u015f\u0131 in\u015fa edilmi\u015f i\u00e7 mek\u00e2nlarda de\u011fil, t\u00fcm d\u00fcnyada ya\u015famaya ba\u015flar.<\/p>\n
NE MUTLU Y\u00dcR\u00dcYENLERE!<\/p>\n","protected":false},"excerpt":{"rendered":"Y\u00fcr\u00fcmek, yery\u00fcz\u00fcn\u00fcn en kutlu hareketi\u2026 \u0130nsan\u0131 di\u011fer canl\u0131lardan ay\u0131ran en \u00f6nemli vas\u0131f. Y\u00fcr\u00fcmek d\u00fc\u015f\u00fcnmektir. Y\u00fcr\u00fcmek tem\u00e2\u015f\u00e2d\u0131r, n\u00fczhettir, teferr\u00fcct\u00fcr, tefekk\u00fcrd\u00fcr, teemm\u00fcld\u00fcr, […]","protected":false},"author":2,"featured_media":396,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5,11],"tags":[],"class_list":["post-395","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-edebiyat","category-yazilar"],"_links":{"self":[{"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/posts\/395","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/comments?post=395"}],"version-history":[{"count":2,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/posts\/395\/revisions"}],"predecessor-version":[{"id":398,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/posts\/395\/revisions\/398"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/media\/396"}],"wp:attachment":[{"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/media?parent=395"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/categories?post=395"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/tags?post=395"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}