{"id":860,"date":"2026-03-05T22:41:52","date_gmt":"2026-03-05T19:41:52","guid":{"rendered":"https:\/\/turankislakci.com\/tr\/?p=860"},"modified":"2026-03-05T22:41:52","modified_gmt":"2026-03-05T19:41:52","slug":"turkiyede-aydinlarin-sessiz-intihari","status":"publish","type":"post","link":"https:\/\/turankislakci.com\/tr\/turkiyede-aydinlarin-sessiz-intihari\/860","title":{"rendered":"T\u00fcrkiye\u2019de Ayd\u0131nlar\u0131n Sessiz \u0130ntihar\u0131"},"content":{"rendered":"
\n
\n

Ayd\u0131n olmak, gelece\u011fin karanl\u0131\u011f\u0131nda yol g\u00f6steren bir fener olmakt\u0131r; ne var ki bug\u00fcn o fenerin cam\u0131 \u00e7atlam\u0131\u015f, fitili s\u00f6nm\u00fc\u015f, ta\u015f\u0131y\u0131c\u0131s\u0131 ise ortadan kaybolmu\u015ftur. \u00dcnl\u00fc sosyolog Zygmunt Bauman\u2019\u0131n \u201cak\u0131\u015fkan modernlik\u201d kavram\u0131, ya\u015fad\u0131\u011f\u0131m\u0131z \u00e7a\u011f\u0131n temel bir tasviridir: Sabit olan her \u015fey buharla\u015fmakta, de\u011ferler \u00e7\u00f6z\u00fclmekte, aidiyetler da\u011f\u0131lmakta, zaman daralmakta ve birey, s\u00fcrekli de\u011fi\u015fen ko\u015fullara adapte olmaya zorlanmaktad\u0131r. Bu ba\u011flamda, ayd\u0131n kimli\u011fi de t\u0131pk\u0131 di\u011fer toplumsal roller gibi \u00e7\u00f6z\u00fclme s\u00fcrecine girmi\u015ftir.<\/p>\n

T\u00fcrkiye\u2019de bir zamanlar halk\u0131n \u00f6n\u00fcnde y\u00fcr\u00fcyen, y\u00f6n tayin eden ayd\u0131nlar; bug\u00fcn ya siyasetin mutlak kutupla\u015fmas\u0131nda s\u0131radan fig\u00fcranlara, ya da b\u00fcy\u00fck sermaye gruplar\u0131n\u0131n vitrindeki dan\u0131\u015fmanlar\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015f durumdad\u0131r. Kamusal fikir \u00fcretimi, yerini siyasi partilerin program notlar\u0131na, think-tank raporlar\u0131na b\u0131rakm\u0131\u015ft\u0131r.<\/p>\n

Bilginin, d\u00fc\u015f\u00fcnceye de\u011fil; projeye indirgendi\u011fini ifade eden G\u00fcney Koreli filozof Byung-Chul Han\u2019\u0131n belirtti\u011fi \u00fczere, her \u015fey art\u0131k veri, performans ve metriklerle \u00f6l\u00e7\u00fclmekte; hikmet ise bo\u011fucu bir \u015feffafl\u0131k rejimi i\u00e7inde yok edilmektedir. \u201cBug\u00fcn art\u0131k her \u015fey g\u00f6r\u00fcn\u00fcrl\u00fck i\u00e7in vard\u0131r; g\u00f6r\u00fcn\u00fcr olmayan ise hi\u00e7tir.\u201d<\/p>\n

G\u00fcn\u00fcm\u00fcz d\u00fc\u015f\u00fcnce ikliminde ara\u015ft\u0131rma \u015firketleri ve stratejik dan\u0131\u015fmanl\u0131k kurulu\u015flar\u0131, entelekt\u00fcelin yerini alm\u0131\u015f g\u00f6r\u00fcnmektedir. Fakat bu bir ikame de\u011fil, bir tasfiye hareketidir. D\u00fc\u015f\u00fcncenin i\u00e7sel derinli\u011fi, \u201chedef odakl\u0131 analiz\u201de; sezgi ise \u201cnicel veri\u201dye indirgenmi\u015ftir. Han bu durumu \u201cveri totalitarizmi\u201d olarak tan\u0131mlar: Her \u015fey \u00f6l\u00e7\u00fcl\u00fcr, ama hi\u00e7bir \u015fey anlamland\u0131r\u0131lamaz.<\/p>\n

Ayd\u0131nlar art\u0131k yaln\u0131zca g\u00fcndelik politik s\u00f6ylemlerin hizmetk\u00e2r\u0131 h\u00e2line gelmi\u015f; kendilerinden sistem ele\u015ftirisi de\u011fil, sistem i\u00e7i \u00e7\u00f6z\u00fcm \u00f6nerileri beklenmektedir. Bauman, entelekt\u00fcelin \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn, iktidara olan mesafesiyle do\u011fru orant\u0131l\u0131 oldu\u011funu s\u00f6yler: \u201cEntelekt\u00fcel, iktidara uzak durduk\u00e7a \u00f6zg\u00fcrd\u00fcr.\u201d<\/p>\n

Ancak T\u00fcrkiye\u2019de bu mesafe, d\u00fc\u015f\u00fcnsel yaln\u0131zl\u0131ktan \u00e7ok sosyal d\u0131\u015flanmaya d\u00f6n\u00fc\u015fm\u00fc\u015f; \u00f6zg\u00fcn fikir \u00fcretimi, pop\u00fcler g\u00f6r\u00fcn\u00fcrl\u00fck kar\u015f\u0131s\u0131nda yenilgiye u\u011fram\u0131\u015ft\u0131r.<\/p>\n

Toplumsal m\u00fcesseselerden d\u0131\u015far\u0131da kalmay\u0131 tercih eden az say\u0131da entelekt\u00fcel \u2013t\u0131pk\u0131 Han\u2019\u0131n \u201cyorgunluk toplumu\u201d tasvirinde oldu\u011fu gibi\u2013 hem maddi sorunlar hem de ruhi yorgunluk i\u00e7inde, umutsuz ve i\u00e7e d\u00f6n\u00fck bir h\u00e2lde ya\u015famaktad\u0131r. Bilginin de\u011fersizle\u015fti\u011fi bir \u00e7a\u011fda d\u00fc\u015f\u00fcn\u00fcr, ya suskunlu\u011fa g\u00f6m\u00fcl\u00fcr ya da i\u00e7 monologlara \u00e7ekilir.<\/p>\n

Bu ki\u015filer medyada g\u00f6r\u00fcn\u00fcr olamad\u0131klar\u0131 i\u00e7in etkisiz, siyasetin saflar\u0131na kat\u0131lmad\u0131klar\u0131 i\u00e7in \u00f6nemsiz addedilmektedir. Oysa bu sessizlik, bir d\u00fc\u015f\u00fcnsel \u00f6l\u00fcm\u00fcn sessizli\u011fidir.
\nAyd\u0131nlar d\u00fc\u015f\u00fcnm\u00fcyor de\u011fildir; aksine d\u00fc\u015f\u00fcn\u00fcyorlar fakat kimse onlar\u0131 duymak istememektedir. Jean Baudrillard bu durumu \u015f\u00f6yle ifade eder: \u201cSessizlik art\u0131k bask\u0131n\u0131n de\u011fil, ileti\u015fim fazlas\u0131n\u0131n \u00fcr\u00fcn\u00fcd\u00fcr.\u201d<\/p>\n

Bauman\u2019\u0131n \u201cg\u00fcvensizlik k\u00fclt\u00fcr\u00fc\u201d kavram\u0131, g\u00fcn\u00fcm\u00fcz medya d\u00fczeninde ete kemi\u011fe b\u00fcr\u00fcnm\u00fc\u015ft\u00fcr. Tart\u0131\u015fmalar, entelekt\u00fcel derinlikten yoksun; provokasyon ve polemik \u00fczerine kuruludur. Bu ortamda ortaya \u00e7\u0131kan \u201ctroller\u201d yaln\u0131zca m\u00fcnaka\u015fa ve t\u0131klanma \u00fcretmektedir.<\/p>\n

K\u00fclt\u00fcrel alan ise postmodern par\u00e7alanm\u0131\u015fl\u0131k i\u00e7inde, anlamdan kopar\u0131lm\u0131\u015f bir vitrin esteti\u011fi sunmaktad\u0131r. K\u00fclt\u00fcr-sanat faaliyetleri, i\u00e7eri\u011fe de\u011fil estetik t\u00fcketime; fikre de\u011fil g\u00f6rselli\u011fe y\u00f6nelmi\u015ftir. Sanat, art\u0131k direnmenin de\u011fil, fon alman\u0131n bir arac\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Han durumu \u015f\u00f6yle \u00f6zetler: \u201cSanat da d\u00e2hil olmak \u00fczere b\u00fct\u00fcn de\u011fer \u00fcretimleri, neoliberal verimlilik ilkesine teslim olmu\u015ftur.\u201d<\/p>\n

T\u00fcrkiye\u2019nin yak\u0131n tarihinde Cemil Meri\u00e7, Sezai Karako\u00e7, Kemal Tahir, Nurettin Top\u00e7u gibi isimler sadece fikir adam\u0131 de\u011fil, bir \u00e7a\u011f\u0131n anlam ta\u015f\u0131y\u0131c\u0131lar\u0131yd\u0131. Halk\u0131n ruhunu okuyan, zaman\u0131n derinli\u011fini hisseden m\u00fcnevverlerdi. Bug\u00fcn ise halklar anlam krizinde debelenirken, onlar\u0131 y\u00f6nlendirecek otoriteler yok olmu\u015ftur. Byung-Chul Han bu krizi \u015f\u00f6yle dile getirir: \u201cK\u00fclt\u00fcrel otoritelerin y\u0131k\u0131m\u0131, nihilizmi s\u0131radanla\u015ft\u0131rm\u0131\u015ft\u0131r.\u201d<\/p>\n

Bauman da benzer bi\u00e7imde uyar\u0131r: \u201cModernlik, \u00f6nceden var olan b\u00fct\u00fcn anlam \u00e7er\u00e7evelerini y\u0131karken yerine bir yenisini koymad\u0131.\u201d Sonu\u00e7 olarak bireysel depresyon, kolektif y\u00f6ns\u00fczl\u00fc\u011fe evrilmi\u015f; insanlar bilgiye de\u011fil, malumata; uzmanl\u0131\u011fa de\u011fil, sadakate y\u00f6nelmi\u015ftir.<\/p>\n

Bug\u00fcn Bat\u0131\u2019n\u0131n hik\u00e2yesi \u00e7\u00f6km\u00fc\u015ft\u00fcr. Demokrasi, \u00f6zg\u00fcrl\u00fck, e\u015fitlik, sosyal adalet gibi kavramlar art\u0131k inand\u0131r\u0131c\u0131l\u0131\u011f\u0131n\u0131 yitirmi\u015ftir. \u00c7in, ABD, Rusya gibi akt\u00f6rler yeni bir k\u00fcresel d\u00fczen kurma aray\u0131\u015f\u0131ndad\u0131r; fakat bu d\u00fczende anlam, erdem ya da adalet yoktur. Her \u015fey teknik; her \u015fey stratejidir.<\/p>\n

Kadim d\u00f6nemden modern d\u00f6neme kadar b\u00fct\u00fcn d\u00fc\u015f\u00fcn\u00fcrler \u015funda ittifak etmi\u015ftir: \u201cD\u00fcnyay\u0131 de\u011fi\u015ftirmek isteyenler, \u00f6nce onun hakk\u0131nda bir hik\u00e2ye anlatmak zorundad\u0131r.\u201d \u00c7\u00fcnk\u00fc hik\u00e2yesi olmayanlar, ba\u015fkalar\u0131n\u0131n yazd\u0131\u011f\u0131 senaryolarda fig\u00fcran olmaya mahk\u00fbmdur. T\u00fcrkiye\u2019de ve \u0130slam co\u011frafyas\u0131nda art\u0131k yeni bir anlat\u0131, yeni bir anlam haritas\u0131 gerekmektedir. Bu haritay\u0131 \u00e7izecek olanlar ne partiler ne de patronlard\u0131r; bu g\u00f6rev, ancak yeniden do\u011fmu\u015f hakiki entelekt\u00fcellere aittir.<\/p>\n

Bu ba\u011flamda merhume Alev Alatl\u0131, entelekt\u00fcel kimli\u011fin olu\u015fmas\u0131 i\u00e7in habitus kavram\u0131na dikkat \u00e7eker: \u201cEntelijansiya. Ayd\u0131n olmak. Hakikaten ayd\u0131n olmak. M\u00fcnevver olmak, habitus ister. Habitus bir g\u00fcbreli kara toprak gibidir. Buradan ye\u015ferir. Tek ba\u015f\u0131na olmaz. Ben olmadan siz olamazs\u0131n\u0131z. Siz olmadan ben olamam. \u015eimdi habitusu bulursa insan, k\u0131p\u0131rdar i\u00e7i f\u0131r\u0131k f\u0131r\u0131k. Ama allame-i cihan olsa e\u011fer, o \u015fey yoksa, habitus yoksa ve seni her seferinde s\u00f6nd\u00fcr\u00fcyorsa bir \u015feyler, \u00e7ok zor. \u00c7ok inat\u00e7\u0131 falan olursan olur tabii ama habitus\u2026\u201d<\/p>\n

Bu s\u00f6zler, entelekt\u00fcelin yaln\u0131zca bireysel \u00e7abayla de\u011fil, toplumsal zeminle, yani bir \u201chabitat\u201d ile ye\u015ferebilece\u011fini hat\u0131rlat\u0131r.<\/p>\n

Has\u0131l-\u0131 kel\u00e2m, zaman, ayd\u0131n\u0131n yeniden tan\u0131mlanma zaman\u0131d\u0131r. Bu tan\u0131m, Han\u2019\u0131n \u201cd\u00fc\u015f\u00fcnen varl\u0131k\u201d\u0131 ve Bauman\u2019\u0131n \u201cg\u00f6\u00e7ebe d\u00fc\u015f\u00fcn\u00fcr\u201d\u00fc gibi; sistem d\u0131\u015f\u0131, yaln\u0131z ama berrak bir hakikat aray\u0131\u015f\u00e7\u0131s\u0131n\u0131 i\u015faret eder. Ayd\u0131n art\u0131k, yeniden anlam in\u015fa eden bir mimar, bir yorumcu ve bir vicdan olmak zorundad\u0131r.<\/p>\n

K\u00fcresel dalgalar aras\u0131nda savrulan halklar\u0131n s\u0131\u011f\u0131nabilece\u011fi sa\u011flam bir liman, yaln\u0131zca bu yeni entelekt\u00fcel tipolojiyle m\u00fcmk\u00fcnd\u00fcr. Aksi h\u00e2lde yaln\u0131z T\u00fcrkiye de\u011fil, b\u00fct\u00fcn insanl\u0131k, sessizce \u00e7\u00f6ken bir medeniyetin k\u00fclleri aras\u0131nda anlams\u0131zca y\u00fcr\u00fcmeye devam edecektir\u2026<\/p>\n<\/div>\n<\/div>\n

 <\/p>\n

Kaynak:<\/strong> \u0130stiklal Gazetesi, ilk yay\u0131mlanma tarihi: 31 Temmuz 2025<\/p>\n","protected":false},"excerpt":{"rendered":"Ayd\u0131n olmak, gelece\u011fin karanl\u0131\u011f\u0131nda yol g\u00f6steren bir fener olmakt\u0131r; ne var ki bug\u00fcn o fenerin cam\u0131 \u00e7atlam\u0131\u015f, fitili s\u00f6nm\u00fc\u015f, ta\u015f\u0131y\u0131c\u0131s\u0131 […]","protected":false},"author":2,"featured_media":861,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6],"tags":[934,932,931,933,936,937,938,935,266],"class_list":["post-860","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kitabiyyat","tag-akiskan-modernlik","tag-alev-alatli","tag-byung-chul-han","tag-entelektuel-krizi","tag-habitus","tag-munevver","tag-toplumsal-nihilizm","tag-veri-totalitarizmi","tag-zygmunt-bauman"],"_links":{"self":[{"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/posts\/860","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=860"}],"version-history":[{"count":1,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/posts\/860\/revisions"}],"predecessor-version":[{"id":862,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/posts\/860\/revisions\/862"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/media\/861"}],"wp:attachment":[{"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/media?parent=860"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/categories?post=860"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/turankislakci.com\/tr\/wp-json\/wp\/v2\/tags?post=860"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}