\u00c7a\u011fda\u015f fenomenolojiye etik alan\u0131ndan yapt\u0131\u011f\u0131 katk\u0131yla \u00f6ne \u00e7\u0131kan Emmanuel L\u00e9vinas\u2019\u0131n 1975-76 akademik y\u0131l\u0131nda verdi\u011fi derslerden olu\u015fan \u00d6l\u00fcm ve Zaman\u2019da, felsefe tarihinin Aristoteles, Platon, Kant, Hegel, Bergson gibi fig\u00fcrlerini okumas\u0131na ve \u00f6zellikle Heidegger\u2019in Varl\u0131k ve Zaman adl\u0131 eseriyle bir hesapla\u015fmas\u0131na tan\u0131k oluyoruz. Heidegger bir yandan saatlerin \u00f6l\u00e7t\u00fc\u011f\u00fc varsay\u0131lan nesnel bir zaman anlay\u0131\u015f\u0131na kar\u015f\u0131 getirdi\u011fi ele\u015ftirilerle, Bergson\u2019un s\u00fcre kavram\u0131nda oldu\u011fu gibi, varolu\u015fun kendine \u00f6zg\u00fc zamansall\u0131\u011f\u0131n\u0131 \u00f6l\u00fcml\u00fcl\u00fck ko\u015fulumuzla yak\u0131n ili\u015fkisi i\u00e7inde ele alm\u0131\u015f olmas\u0131yla takdir edilirken, \u00f6te yandan da Dasein (orada olan) \u00e7\u00f6z\u00fcmlemelerinde temel varl\u0131kbilim tasar\u0131s\u0131 i\u00e7inde kald\u0131\u011f\u0131 i\u00e7in ele\u015ftirilir. \u00d6l\u00fcm\u00fcn insani varolu\u015fun \u201cen kendine has olas\u0131l\u0131\u011f\u0131\u201d olarak g\u00f6r\u00fclmesi d\u00fc\u015f\u00fcncesi, \u00f6l\u00fcme yazg\u0131l\u0131 olman\u0131n daha ba\u015ftan bir kesinlik olarak bilinmesi, \u00f6l\u00fcm\u00fcn yol a\u00e7t\u0131\u011f\u0131 yoklu\u011fun daha ba\u015ftan ve daima varolu\u015fun kendine \u00f6zg\u00fc zamansall\u0131\u011f\u0131n\u0131 kayg\u0131 bi\u00e7iminde kurmas\u0131 \u015feklindeki Heidegger d\u00fc\u015f\u00fcncesi burada enine boyuna tart\u0131\u015f\u0131l\u0131r. Heidegger \u00f6l\u00fcm\u00fc, \u201cben\u201din \u00f6l\u00fcm\u00fcnden itibaren \u201ckendi \u00f6l\u00fcm\u00fcm\u201d olarak betimlemekte, \u201c\u00f6tekinin \u00f6l\u00fcm\u00fc\u201dn\u00fc \u00f6zg\u00fcn olmayan bir deneyim olarak ikincil duruma getirmektedir. L\u00e9vinas ise \u00f6l\u00fcm\u00fcn yol a\u00e7m\u0131\u015f olabilece\u011fi kayg\u0131 bi\u00e7imini, her ne kadar deneyimin terimlerine dirense de, esas olarak \u201c\u00f6tekinin \u00f6l\u00fcm\u00fc\u201dnden t\u00fcretmeye giri\u015fir. \u00d6teki\u2019yle ili\u015fkim, onun \u00f6l\u00fcm\u00fc kar\u015f\u0131s\u0131ndaki sorumlulu\u011fum ve onun yoklu\u011funun ortaya \u00e7\u0131kard\u0131\u011f\u0131 soru, \u201cyan\u0131t yoklu\u011fu\u201d, benim varl\u0131\u011fa tutunma gayretimi (conatus) daha ba\u015ftan tehdit eden \u201ckendi \u00f6l\u00fcm\u00fcm\u201d\u00fcn olas\u0131l\u0131\u011f\u0131ndan duygulan\u0131m a\u00e7\u0131s\u0131ndan daha g\u00fc\u00e7l\u00fc ve ondan daha \u00f6nseldir. \u00d6teki\u2019yle ili\u015fkim, asla \u201c\u00f6zde\u015f\u201d olan\u0131n terimlerine (Ayn\u0131\u2019n\u0131n \u00d6tekisine) indirgenemeyecek, dolay\u0131s\u0131yla bilmeye ve bilincin y\u00f6nelimsel edimlerine direnen, asla bir e\u015fzamansall\u0131kta bir araya toplanamayacakt\u0131r; zaman\u0131n sonsuz olanla bir ili\u015fki oldu\u011fu benim kendi ard\u0131\u015f\u0131k zamansall\u0131\u011f\u0131md\u0131r. L\u00e9vinas\u2019ta varl\u0131kbilimin terimleriyle bir varl\u0131kolmayan olarak bile belirlenemeyerek bilmece niteli\u011fini koruyan \u00f6l\u00fcmden ve de art\u0131k kronolojik bir dizi i\u00e7inde anlar\u0131n art arda gelmesinden ibaret olarak tasarlanamayacak yeni bir zaman d\u00fc\u015f\u00fcncesinden itibaren asla \u00f6de\u015fmi\u015f olamayaca\u011f\u0131m bir sorumluluk do\u011far. Burada art\u0131k sonsuzluk d\u00fc\u015f\u00fcncesi varl\u0131kbilimsel veya teolojik bir i\u00e7erik kazanm\u0131\u015f, temsil edilebilir bir ebediyet veya bir \u201c\u00f6te d\u00fcnya\u201d tasar\u0131m\u0131 de\u011fildir; belki sadece bir ayr\u0131lma ve elveda (adieu) bi\u00e7imine sahiptir.Tzvetan Todorov \ufffcTan\u0131t\u0131m Metni<\/p>\n","protected":false},"excerpt":{"rendered":"
\u00c7a\u011fda\u015f fenomenolojiye etik alan\u0131ndan yapt\u0131\u011f\u0131 katk\u0131yla \u00f6ne \u00e7\u0131kan Emmanuel L\u00e9vinas\u2019\u0131n 1975-76 akademik y\u0131l\u0131nda verdi\u011fi derslerden olu\u015fan \u00d6l\u00fcm ve Zaman\u2019da, felsefe tarihinin Aristoteles, Platon, Kant, Hegel, Bergson [\u2026]<\/span><\/p>\n","protected":false},"featured_media":0,"template":"","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0},"product_brand":[],"product_cat":[14841,13043],"product_tag":[],"class_list":{"0":"post-698650","1":"product","2":"type-product","3":"status-publish","5":"product_cat-arastirma-inceleme-kuram","6":"product_cat-ekonomi","7":"pa_cilt-ciltsiz","8":"pa_tur-kitap","9":"pa_yayinevi-ayrinti-yayinlari","10":"pa_yazar-emmanuel-levinas","12":"first","13":"instock","14":"sale","15":"shipping-taxable","16":"purchasable","17":"product-type-simple"},"_links":{"self":[{"href":"https:\/\/roveyayinevi.com.tr\/index.php\/wp-json\/wp\/v2\/product\/698650","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/roveyayinevi.com.tr\/index.php\/wp-json\/wp\/v2\/product"}],"about":[{"href":"https:\/\/roveyayinevi.com.tr\/index.php\/wp-json\/wp\/v2\/types\/product"}],"wp:attachment":[{"href":"https:\/\/roveyayinevi.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=698650"}],"wp:term":[{"taxonomy":"product_brand","embeddable":true,"href":"https:\/\/roveyayinevi.com.tr\/index.php\/wp-json\/wp\/v2\/product_brand?post=698650"},{"taxonomy":"product_cat","embeddable":true,"href":"https:\/\/roveyayinevi.com.tr\/index.php\/wp-json\/wp\/v2\/product_cat?post=698650"},{"taxonomy":"product_tag","embeddable":true,"href":"https:\/\/roveyayinevi.com.tr\/index.php\/wp-json\/wp\/v2\/product_tag?post=698650"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}