{"id":3831,"date":"2015-09-11T16:24:12","date_gmt":"2015-09-11T14:24:12","guid":{"rendered":"http:\/\/prizrenpost.com\/tr\/?p=3831"},"modified":"2017-02-16T01:31:18","modified_gmt":"2017-02-16T00:31:18","slug":"acaba-dostumuz-nietzsche-lada-mi-kaldi","status":"publish","type":"post","link":"https:\/\/prizrenpost.com\/tr\/acaba-dostumuz-nietzsche-lada-mi-kaldi\/","title":{"rendered":"ACABA DOSTUMUZ N\u0130ETZSCHE \u201cL\u00c2\u201d DA MI KALDI?"},"content":{"rendered":"
\"B\u0130ROL

B\u0130ROL DOK<\/p><\/div>\n

Hint-Pakistan yar\u0131madas\u0131ndaki esir bir millete h\u00fcrriyet a\u015fk\u0131 a\u015f\u0131layan ve yazd\u0131\u011f\u0131 eserlerle \u0130sl\u00e2m\u00ee d\u00fc\u015f\u00fcncenin yeniden do\u011fu\u015funu sa\u011flayan kahramanlardan biri olan b\u00fcy\u00fck m\u00fctefekkir Muhammed \u0130kbal, C\u00e2vitn\u00e2me adl\u0131 eserinde Friedrich Wilhelm Nietzsche\u2019nin \u00e7e\u015fitli fikirlerine at\u0131flarda bulunmaktad\u0131r. Daha ziyade Esr\u00e2r-\u0131 Hud\u00ee adl\u0131 eserinde bu tesirler, daha a\u00e7\u0131k bir \u015fekilde m\u00fc\u015fahede edilmektedir. Eflatun aleyhindeki \u015fiddetli s\u00f6zler, Ego\u2019nun \u00fc\u00e7 mertebesi, elmas ve k\u00f6m\u00fcr, elmas ve \u00e7i\u011f hik\u00e2yeleri hep Nietzsche\u2019den al\u0131nm\u0131\u015f ilhamlarla yaz\u0131ya ge\u00e7mi\u015ftir.<\/p>\n

Avrupa\u2019n\u0131n mazlum ve mahzun ayd\u0131nlar\u0131n\u0131n \u00f6ne \u00e7\u0131kan temsilcisi olan Nietzsche i\u00e7in; \u201cO, LA\u2019DA KALDI, \u0130LLA\u2019YA G\u0130TMED\u0130, ABDUHU MAKAMINI B\u0130LMEDEN G\u0130TT\u0130\u201d yorumunu yapan Muhammed \u0130kbal, onun bu halini de \u015f\u00f6yle tavsif etmektedir: \u201cArkada\u015flar\u0131 onun cezbe haline dair bir fikir edinmemi\u015f, onu mecnun zannetmi\u015fler.\/Ak\u0131llar\u0131n, a\u015fk ve serho\u015fluktan nasibi yoktur-h\u00e2lbuki onun nabz\u0131n\u0131 doktorun eline verdiler!\/Doktorlarda bile aldat\u0131\u015ftan ba\u015fka ne var? Avrupa\u2019da do\u011fan meczubun h\u00e2line vay!\/\u0130bni Sina, kalbi de re\u00e7eteye sokar, kan al\u0131r ve uyutucu haplar verir.\/O bir Hallac idi; kendi \u015fehrinde yabanc\u0131-can\u0131n\u0131 molladan kurtard\u0131, fakat doktor onu \u00f6ld\u00fcrd\u00fc.\/Avrupal\u0131larda yolu bilen kimse yoktu; onun na\u011fmesi saz\u0131n tellerine fazla geldi.\/Yolcuya hi\u00e7 kimse yoldan bir ni\u015fan g\u00f6stermedi, onun varid\u00e2t\u0131 y\u00fcz engele u\u011frad\u0131.\/O, nakiddi ama kimse onun ayar\u0131n\u0131 bulamad\u0131; o, i\u015f bilen idi ama kimse ona i\u015f yapt\u0131ramad\u0131.\/O kendi ah\u0131nda kaybolan bir \u00e2\u015f\u0131kt\u0131r, kendi yolunda kaybolan bir yolcu idi.\/Onun serho\u015flu\u011fu her cam\u0131 k\u0131rd\u0131, Allah\u2019tan \u00e7ekildi, kendinden de ayr\u0131ld\u0131.\/Z\u00e2hiri g\u00f6zle kah\u0131r(Celal) ve dilber(Cemal) s\u0131fat\u0131n\u0131n kar\u0131\u015fmas\u0131n\u0131 g\u00f6rmek istedi.\/Onun varl\u0131\u011f\u0131, Kibriya makam\u0131 idi; o makam, ak\u0131l ve hikmetin \u00f6tesidir.\/Hayat, Ben\u2019in i\u015faretlerinin bir \u015ferhidir; l\u00e2 ve ill\u00e2, Ben\u2019in makamlar\u0131ndand\u0131r.\/O, l\u00e2\u2019da kald\u0131, ill\u00e2\u2019ya gitmedi; abduhu makam\u0131n\u0131 bilmeden gitti.\u201d(1)<\/p>\n

N\u0130ETZSCHE\u2019N\u0130N \u00c7ILDIRI\u015eI VEYA AVRUPALININ MECNUN CAH\u0130LL\u0130\u011e\u0130<\/strong><\/p>\n

\u015eimdi Nietzsche\u2019nin son g\u00fcnleri ile ilgili Bat\u0131l\u0131 kaynaklar ne diyor bir bakal\u0131m\u2026
\nNietzsche, 1889 y\u0131l\u0131n\u0131n ba\u015f\u0131na kadar ya\u015fad\u0131\u011f\u0131 bilin\u00e7li \u00f6mr\u00fcn\u00fcn son noktas\u0131nda ikamet mekan\u0131 olarak Turin\u2019i se\u00e7er.<\/p>\n

“Bu ger\u00e7ekten benim \u015fimdi ihtiyac\u0131n\u0131 hissetti\u011fim bir \u015fehir” ve “bu \u015fehir tarifsiz bir \u015fekilde sempatik” c\u00fcmleleriyle Turin\u2019i \u00f6ven filozof, \u00f6yle bir mek\u00e2n buldu\u011funa inan\u0131yor ki annesine yazd\u0131\u011f\u0131 mektupta buray\u0131; \u201c\u015fans eseri bulu\u015f\u201d olarak nitelendiriyor ve buran\u0131n ebed\u00ee bitkin v\u00fccudu i\u00e7in elveri\u015fli oldu\u011funu s\u00f6yl\u00fcyor.<\/p>\n

Son \u00fcretken y\u0131l\u0131 olan 1888\u2019de, s\u0131ras\u0131yla; Wagner Olay\u0131, Putlar\u0131n Alacakaranl\u0131\u011f\u0131, Deccal, Ecce Homo ve Dionysos Dithyramboslar\u0131 adl\u0131 kitaplar\u0131 incelendi\u011finde filozofun i\u00e7inde bulundu\u011fu ruh hali ortaya \u00e7\u0131kmaktad\u0131r. Bir yandan kendi \u00f6zele\u015ftirisini dile getirebilme \u00e7abas\u0131 di\u011fer yandan anla\u015f\u0131lmak i\u00e7in mutlak ve g\u00fc\u00e7l\u00fc bir hayk\u0131r\u0131\u015fla sesleni\u015f\u2026 Turin de ikamet etti\u011fi son birka\u00e7 ayda a\u011f\u0131rl\u0131kl\u0131 olarak Nietzsche\u2018nin artan \u015fuur kayb\u0131 hakk\u0131nda kendi mektuplar\u0131n\u0131n yan\u0131 s\u0131ra bir ba\u015fka kaynak daha vard\u0131r: Nietzsche\u2019nin ev sahibi olan Fino ailesinin raporlar\u0131.<\/p>\n

Ernesto Fino, 1888\u2019in sonbahar\u0131nda \u015funlar\u0131 bildiriyor: … “profes\u00f6r keyfi ve davran\u0131\u015flar\u0131 itibari ile dengesiz olmaya ba\u015flam\u0131\u015ft\u0131 (…) delilik dram\u0131 gittik\u00e7e belirginle\u015fiyordu. O’nun konu\u015fmalar\u0131 dahi anlam\u0131n\u0131 yitirmeye do\u011fru gidiyordu.\u201d<\/p>\n

Nietzsche\u2019nin durumu ile ilgili Fino ailesi \u015funlar\u0131 anlatmaktad\u0131r; \u201cherkes\u00e7e bilinmektedir ki \u015fehirde ger\u00e7ekle\u015ftirilecek muazzam bir ziyafet \u00e7er\u00e7evesinde kral ve krali\u00e7enin s\u00f6zde Nietzsche\u2019yi kendi kona\u011f\u0131nda ziyaret etme arzusu varm\u0131\u015f.\u201d<\/p>\n

Nietzsche \u015fuurunu gittik\u00e7e kaybetmekte, kendisini evrensel ve tarihsel \u00e7apta tan\u0131nan bir \u015fahsiyet halinde g\u00f6rmekte, b\u00f6ylece de kendisini mutlu ve g\u00fcven i\u00e7erisinde hissetmektedir.<\/p>\n

27.12.1888 tarihinde bu feci gidi\u015fat\u0131n son noktas\u0131 olarak belirginle\u015fen ve manevi \u00e7\u00f6k\u00fc\u015f\u00fcn manifestosu olarak de\u011ferlendirilen \u00fcz\u00fcnt\u00fc verici \u00fcnl\u00fc olay cereyan edecektir.<\/p>\n

Fino ailesinin bir yak\u0131n\u0131ndan rivayet edilmektedir: \u201eG\u00fcn\u00fcn zirve olay\u0131 ise David Fino\u2019nun, profes\u00f6r\u00fc (Nietzsche) iki polisin aras\u0131nda ve \u00e7\u0131\u011fl\u0131klar i\u00e7erisinde hayk\u0131ran bir grup insanlar e\u015fli\u011finde Via Po taraflar\u0131nda g\u00f6rmesidir. Dakikalar evvel Nietzsche bir faytonun beygirine sar\u0131lm\u0131\u015f ve b\u0131rakmamakta \u0131srar etmi\u015ftir. Faytoncu beygire \u00f6yle bir darbe indirmi\u015fti ki, Nietzsche dayanamay\u0131p hayvan ile dayan\u0131\u015fmay\u0131 kendine vazife bilmi\u015ftir.\u201c
\nNietzsche, bu hadiseyi takip eden g\u00fcnlerde \u015fuurunu gittik\u00e7e kaybetmi\u015f bir hale gelmi\u015ftir. Bir \u00e2\u015f\u0131k gibi arkada\u015f ve dostlar\u0131na \u2013 bunlar\u0131n aras\u0131nda Ariadne diye adland\u0131rd\u0131\u011f\u0131 Cosima Wagner d\u00e2hil – k\u0131sa veya uzun mektuplar ve fikir k\u0131r\u0131nt\u0131lar\u0131 yaz\u0131p bunlar\u0131 \u201cDionysos\u201c, \u201c\u00c7arm\u0131ha Gerilmi\u015f\u201c veya \u201cNietzsche Caesar\u201c olarak imzalam\u0131\u015ft\u0131r.<\/p>\n

5 Ocak 1889 tarihinde Basel\u2019de bulunan Profes\u00f6r Burckhardt\u2019a yazd\u0131\u011f\u0131 uzun mektup \u015fu me\u015fhur c\u00fcmleler ile ba\u015flamaktad\u0131r: \u201cSay\u0131n profes\u00f6r, son olarak tanr\u0131 olmaktan ziyade Basel\u2019de profes\u00f6r olmay\u0131 tercih ederdim, lakin kendi egoizmimi dize getirmekle d\u00fcnyan\u0131n yarat\u0131l\u0131\u015f\u0131ndan vazge\u00e7emezdim. G\u00f6r\u00fcyorsunuz her daim fedak\u00e2rl\u0131klarda bulunmak gerekiyor. (\u2026).\u201c Burckhardt bunun \u00fczerine derhal Franz Overbeck\u2019i haberdar eder. Fino ailesinin rivayetlerine g\u00f6re \u015fuur kayb\u0131 \u00f6yle had safhaya ula\u015fm\u0131\u015ft\u0131r ki Ocak ay\u0131n\u0131n sonlar\u0131nda sokaklarda insanlar\u0131 durdurarak \u015f\u00f6yle demektedir: \u201eBen tanr\u0131y\u0131m, k\u0131l\u0131k de\u011fi\u015ftirdim ki insanlara yakla\u015fabileyim.\u201c
\nArt\u0131k, Nietzsche banknotlar\u0131 ve mektuplar\u0131 y\u0131rtmakta, ba\u011f\u0131r\u0131p \u00e7a\u011f\u0131rmakta ve \u00e7\u0131plak vaziyette dans etmektedir.<\/p>\n

Overbeck, mektuplar\u0131 ve di\u011fer yaz\u0131lanlar\u0131 okur okumaz sad\u0131k bir dost olarak; hasta olan Nietzsche\u2019yi ve bir refakat\u00e7iyi alarak 9 Ocak\u2019ta tren gar\u0131na g\u00f6t\u00fcrmektedir. \u00dc\u00e7\u00fc birlikte yola d\u00fc\u015ferler. Yolculukta Nietzsche \u201eEcco Homo\u201cdan birka\u00e7 sat\u0131r\u0131 k\u00e2h m\u0131r\u0131ldanarak k\u00e2h \u0131sl\u0131k \u00e7alarak dile getirmektedir. Niha\u00ee sonun ba\u015flang\u0131c\u0131 buradad\u0131r.<\/p>\n

Bu noktada Nietzsche\u2019nin uzun vadeli karanl\u0131\u011fa \u00e7\u00f6k\u00fc\u015f\u00fc ba\u015flamaktad\u0131r. Nietzsche, bu hadiseden sonra on seneden fazla bedeni olarak ya\u015fasa da ruhen \u00f6lm\u00fc\u015ft\u00fcr.(2)<\/p>\n

DOSTUMUZ N\u0130ETZSCHE\u2019Y\u0130 NASIL YAK\u0130NEN TANIYAB\u0130L\u0130R\u0130Z?<\/strong><\/p>\n

Asl\u0131nda Friedrich Wilhelm Nietzsche okumalar\u0131na \u201cDeccal (Der Antichrist) \u2013Hristiyanl\u0131\u011fa Lanet\u201d kitab\u0131ndan ba\u015flan\u0131lmal\u0131\u2026 Bak\u0131n Dostumuz Nietzsche ne diyor:
\n\u201cHristiyanl\u0131k bizi antik k\u00fclt\u00fcr\u00fcn miras\u0131ndan etti, daha sonra da, bir kez daha, M\u00fcsl\u00fcman k\u00fclt\u00fcr\u00fcn miras\u0131ndan etti. \u0130spanya harika Ma\u011frib\u00ee k\u00fclt\u00fcr d\u00fcnyas\u0131, bizim i\u00e7in temelde, Roma ve Yunanistan\u2019dan daha akraba, bizim duyum ve be\u011fenimize daha yak\u0131n olan bu d\u00fcnya, ayaklar alt\u0131nda ezildi\u2026.\u00c7\u00fcnk\u00fc ya\u015fama \u201cEvet\u201d diyordu; hem de Ma\u011frib ya\u015fam\u0131n\u0131n nadide ve rafine ho\u015fluklar\u0131yla\u2026.Sonradan Ha\u00e7l\u0131lar \u00f6n\u00fcnde toza topra\u011fa yatmalar\u0131\u2026.Ha\u00e7l\u0131 seferleri y\u00fcksek bir korsanl\u0131k, ba\u015fka bir \u015fey de\u011fil! Tabii istedikleri taland\u0131: Do\u011fu zengindi\u2026\u201d (3)<\/p>\n

N\u0130ETZSCHE\u2019YE G\u00d6RE FELSEFE NED\u0130R? N\u0130H\u0130L\u0130ZM NEYE YARAR?<\/strong><\/p>\n

Farkl\u0131 bir k\u00fclt\u00fcrden, ayr\u0131 bir d\u00fcnyadan gelen derin ve ac\u0131 bir \u00e7\u0131\u011fl\u0131k olan Nietzsche\u2019ye g\u00f6re felsefe \u015fudur; \u201cfelsefe, bug\u00fcne dek anlad\u0131\u011f\u0131m, ya\u015fad\u0131\u011f\u0131m gibisi, y\u00fcksek da\u011fda, buz i\u00e7inde g\u00f6n\u00fcll\u00fc ya\u015famakt\u0131r, varl\u0131kta yabanc\u0131, sorunsal olan\u0131, \u015fimdiye dek T\u00f6re\u2019nin yarg\u0131lad\u0131\u011f\u0131 her \u015feyi aray\u0131\u015ft\u0131r. Yasaklar i\u00e7in de b\u00f6ylesine uzun bir gezginlikten edindi\u011fim g\u00f6rg\u00fcmle, bug\u00fcne dek yap\u0131lan t\u00f6re ele\u015ftirmenin, \u00fclk\u00fcle\u015ftirmenin nedenlerini, istendi\u011finden ba\u015fka t\u00fcrl\u00fc g\u00f6rmeyi \u00f6\u011frendim. Feylesoflar\u0131n gizli \u00f6yk\u00fcs\u00fc, takt\u0131klar\u0131 b\u00fcy\u00fck adlar\u0131n psikolojisi ayd\u0131nl\u0131\u011f\u0131 \u00e7\u0131kt\u0131 benim i\u00e7in. Bir kafa ne denli do\u011fruya dayanabilir, ne denli do\u011fruyu g\u00f6ze alabilir? Benim i\u00e7in gitgide as\u0131l de\u011ferler \u00f6l\u00e7\u00fcs\u00fc bu oldu. Yan\u0131lg\u0131 (\u00fclk\u00fcye inan\u00e7) k\u00f6rl\u00fck de\u011fildir, yan\u0131lg\u0131 korkakl\u0131kt\u0131r\u2026 Bilgide her kazan\u00e7 ileriye at\u0131lan her ad\u0131m y\u00fcreklilikten gelir. \u00dclk\u00fcleri \u00e7\u00fcr\u00fctm\u00fcyorum ben, onlar\u0131n \u00f6n\u00fcnde eldiven giyiyorum yaln\u0131z\u2026 Nitimur in vetitum (=Yasaklanm\u0131\u015f olana eri\u015fmektir amac\u0131m\u0131z). Felsefem bu parolayla \u00fcst\u00fcn gelecek bir g\u00fcn; \u00e7\u00fcnk\u00fc \u015fimdiye dek, kural olarak, yaln\u0131z do\u011frular\u0131 yasaklad\u0131lar.\u201d(4))<\/p>\n

\"Nietzschenin<\/p>\n

Nietzsche\u2019nin temel kayg\u0131lar\u0131 olan Almanl\u0131\u011f\u0131, Hristiyanl\u0131\u011f\u0131 ve Avrupal\u0131l\u0131\u011f\u0131 onun i\u00e7in hep bir m\u00fccadele alan\u0131 olmu\u015ftur. O, bu temel kayg\u0131lar\u0131 ile olan m\u00fccadelesinde, y\u0131k\u0131c\u0131, y\u0131karak d\u00fczen \u00f6nerici ve d\u00fc\u015f\u00fcnmede ki hastal\u0131klar\u0131 g\u00f6sterici bir filozoftur. Nihilizmi “en y\u00fcce de\u011ferlerin kendi de\u011ferlerini yitirmesi” yani anlam yitimi olarak de\u011ferlendiren Firedrich Wilhelm Nietzsche,19. y\u00fczy\u0131ldaki Bat\u0131 uygarl\u0131\u011f\u0131n\u0131 tehdit eden olarak g\u00f6rd\u00fc\u011f\u00fc Nihilizme yeni bir anlay\u0131\u015f getirmi\u015ftir.<\/p>\n

Nietzsche kaleme ald\u0131\u011f\u0131 bir \u015fiirinde; “T\u00fcm sevin\u00e7li arzular sonsuzlu\u011fu ister\/\u0130ster derin, derin sonsuzlu\u011fu demektedir.” (5) Nihilizmden \u00f6teye \u00f6telerin \u00f6tesine ula\u015fmak isteyen bireyler i\u00e7in yeni bir ufuk olan bu anlay\u0131\u015f, hi\u00e7 \u015f\u00fcphesiz ki nihilizmden sonras\u0131 i\u00e7in yeni bir \u00e7\u0131\u011fl\u0131k olan yepyeni bir d\u00fcnyaya do\u011fu\u015ftur.<\/p>\n

Filozof Nietzsche\u2019ye g\u00f6re hi\u00e7lik de\u011ferlere kar\u015f\u0131 olmak de\u011fil onlar\u0131n kendilerini de\u011fersizle\u015ftirmesi, anlam yitimi ve yeniden bir do\u011fu\u015fa y\u00f6nelmekti. \u015eimdinin Avrupa uygarl\u0131\u011f\u0131 ise nihilizm sonras\u0131 bir k\u00fclt\u00fcr\u00fc tart\u0131\u015fmakta kendi \u00f6lm\u00fc\u015f de\u011ferleri \u00fczerine….(Acaba biz ne haldeyiz? Sormak gerek kendimize)\u2026<\/p>\n

Candaki sonsuzlu\u011fa verdi\u011fi man\u00e2 ile g\u00f6nl\u00fcne ula\u015facak bir anlay\u0131\u015f beklenirken; yaz\u0131k ki k\u0131sa bir zaman i\u00e7inde Avrupal\u0131 ne cana ne de g\u00f6nl\u00fcne eri\u015femeyecek\u2026(Acaba biz g\u00f6n\u00fclden, candan ne kadar uzakla\u015ft\u0131k, hangi istasyonda inmeyi d\u00fc\u015f\u00fcn\u00fcyoruz?)\u2026<\/p>\n

S\u00fcrekli bir yeniden do\u011fu\u015f olan hi\u00e7lik yine Nietzsche’nin de\u011fi\u015fiyle “beni \u00f6ld\u00fcrmeyen \u015fey beni daha g\u00fc\u00e7l\u00fc k\u0131lar” deyi\u015fiyle daha g\u00fc\u00e7l\u00fc \u00fcst insanlar yaratma sanat\u0131d\u0131r.
\n\u200bK\u00f6hnemi\u015f zihniyetlere ve anlam yitimine u\u011fram\u0131\u015f etiksel de\u011ferlere sava\u015f a\u00e7an Filozof Nietzsche, Tanr\u0131’s\u0131na kar\u015f\u0131 bir mistik edas\u0131yla \u015f\u00f6yle yalvarmaktad\u0131r:” Hay\u0131r\/gel geri\/b\u00fct\u00fcn i\u015fkencelerinle birlikte geri gel\/b\u00fct\u00fcn g\u00f6zya\u015flar\u0131m sana ak\u0131yor\/y\u00fcre\u011fimin son alevi\/seni ayd\u0131nlat\u0131yor\/gel, geri gel,\/ tan\u0131nmaz Tanr\u0131m ac\u0131m benim\/ son mutlulu\u011fum benim.” (6) <\/p>\n

Sahte ilahlara sava\u015f a\u00e7an Nietzsche, Tanr\u0131y\u0131 ise \u015f\u00f6yle tasvir etmektedir; \u201cBir \u015fey bir kez Tanr\u0131 diye adland\u0131r\u0131l\u0131nca-O kimse felakete kar\u015f\u0131 koyard\u0131, bu insano\u011flunu bozdu ve onun maneviyat\u0131n\u0131 k\u0131rd\u0131. Tanr\u0131’n\u0131n ismi h\u00fcrmetsizce kullan\u0131lmamal\u0131d\u0131r.” (7)<\/p>\n

Yani \u201cTanr\u0131 \u00d6ld\u00fc\u201d diyen Nietzsche, asl\u0131nda anlam yitimine u\u011frayan sahte ilahl\u0131\u011f\u0131 \u00f6ld\u00fcrmekte ama son mutlulu\u011fu olan Tanr\u0131’s\u0131n\u0131 ise bir mistik edas\u0131yla b\u00fct\u00fcn h\u00fccrelerinde bulmaktad\u0131r. Nietzsche’nin hayat\u0131yla birlikte yazd\u0131\u011f\u0131 ya\u015fam felsefesi Nietzsche severlere ve nihilden \u00f6tesini tasavvur edenlere yeni bir d\u00fcnya sunmaktad\u0131r.<\/p>\n

Yeni bir D\u00fcnya i\u00e7in hi\u00e7 \u015f\u00fcphesiz ki Nurettin Top\u00e7u\u2019nun \u015fu hayk\u0131r\u0131\u015f\u0131na kulak vermek gerek: \u201cBizim Allah\u2019\u0131m\u0131z isyan\u0131n Allah\u2019\u0131d\u0131r.\u201d<\/p>\n

(Hece Ayl\u0131k Edebiyat Dergisi, Say\u0131: 225 Eyl\u00fcl 2015)<\/strong><\/p>\n

\n

(1)Muhammed \u0130kbal, C\u00e2vitn\u00e2me, \u00c7ev: Annemarie Schimmel, K\u00fclt\u00fcr Bakanl\u0131\u011f\u0131 Yay\u0131nlar\u0131, Ankara, 1989, s.351-359,
\n(2)http:\/\/www.friedrichnietzsche.de\/?REM_sessid=&action=21&nkat=Finale&nextspur=22,
\n(3) Friedrich Nietzsche, Deccal (Der Antichrist)-Hristiyanl\u0131\u011fa Lanet, \u00c7ev.: Oru\u00e7 Aruoba, Hil Yay\u0131nlar\u0131, \u0130stanbul, 1986, s.96,
\n(4) Friedrich Nietzsche, Ecco Homo-Ki\u015fi Nas\u0131l Kendisi Olur, \u00c7ev.: Can Alkor, Say Yay\u0131nlar\u0131, \u0130stanbul, 1993, s.9,
\n(5)Ahmet \u0130nam, Nietzsche\u2019nin G\u00f6nl\u00fc, (Birol Dok, Nietzsche\u2019nin Nihilizmi Kitab\u0131 i\u00e7erisinde), \u0130skenderiye Kitapl\u0131\u011f\u0131, Ankara,2008, s.18,
\n(6)Friedrich Nietzsche, Dionysos Dithyramboslar\u0131, \u00c7ev.: Oru\u00e7 Aruoba, Kabalc\u0131 Yay\u0131nevi, \u0130stanbul, 1993, s.79,
\n(7) Birol Dok, Nietzsche\u2019nin Nihilizmi, \u0130skenderiye Kitapl\u0131\u011f\u0131,3.Bask\u0131, Ankara,2008, s.68.<\/p>\n

*Yazarlar\u0131n g\u00f6r\u00fc\u015fleri mutlak olarak Prizren Post’un g\u00f6r\u00fc\u015flerini temsil etmemektedir.<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Hint-Pakistan yar\u0131madas\u0131ndaki esir bir millete h\u00fcrriyet a\u015fk\u0131 a\u015f\u0131layan ve yazd\u0131\u011f\u0131 eserlerle \u0130sl\u00e2m\u00ee d\u00fc\u015f\u00fcncenin yeniden do\u011fu\u015funu sa\u011flayan kahramanlardan biri olan b\u00fcy\u00fck m\u00fctefekkir Muhammed \u0130kbal, C\u00e2vitn\u00e2me adl\u0131 eserinde Friedrich Wilhelm Nietzsche\u2019nin \u00e7e\u015fitli fikirlerine at\u0131flarda bulunmaktad\u0131r. Daha ziyade Esr\u00e2r-\u0131 Hud\u00ee adl\u0131 eserinde bu tesirler, daha a\u00e7\u0131k bir \u015fekilde m\u00fc\u015fahede edilmektedir. Eflatun aleyhindeki \u015fiddetli s\u00f6zler, Ego\u2019nun \u00fc\u00e7 mertebesi, elmas […]<\/p>\n","protected":false},"author":1,"featured_media":5598,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[8],"tags":[339,338,629,340],"class_list":["post-3831","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kose-yazilari","tag-arastirmaci","tag-birol-dok","tag-kose-yazilari","tag-yazar"],"_links":{"self":[{"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/posts\/3831","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/comments?post=3831"}],"version-history":[{"count":9,"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/posts\/3831\/revisions"}],"predecessor-version":[{"id":7621,"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/posts\/3831\/revisions\/7621"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/media\/5598"}],"wp:attachment":[{"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/media?parent=3831"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/categories?post=3831"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/prizrenpost.com\/tr\/wp-json\/wp\/v2\/tags?post=3831"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}