{"id":1070,"date":"2012-03-29T13:36:33","date_gmt":"2012-03-29T10:36:33","guid":{"rendered":"http:\/\/www.gokhanyorgancigil.com\/?p=1070"},"modified":"2017-05-11T23:52:02","modified_gmt":"2017-05-11T20:52:02","slug":"mitoloji-ve-oyku","status":"publish","type":"post","link":"https:\/\/www.gokhanyorgancigil.com\/?p=1070","title":{"rendered":"Mitoloji, Monomit ve \u00d6yk\u00fc"},"content":{"rendered":"

Kahraman\u0131n ilk i\u015fi ikincil etkilere ait d\u00fcnya sahnesinden ruhun, ger\u00e7eklerin yerle\u015fmi\u015f oldu\u011fu \u015fu nedensel b\u00f6lgelerine geri \u00e7ekilmek ve orada g\u00fc\u00e7l\u00fckleri halletmek, kendi ba\u015f\u0131na onlar\u0131n k\u00f6k\u00fcn\u00fc kaz\u0131mak (yani, kendi yerel k\u00fclt\u00fcr\u00fcn\u00fcn yard\u0131mc\u0131 demonlar\u0131yla \u00e7at\u0131\u015fmak) ve bozulmam\u0131\u015f, dolays\u0131z deneyimi ve C.G. Jung’un “arketipsel imgeler” dedi\u011fi \u015feyin asimilasyonunu a\u015fmakt\u0131r.<\/em><\/p>\n

Diyor Joseph Campbell ve devam ediyor:<\/p>\n

D\u00fc\u015f ki\u015fiselle\u015ftirilmi\u015f mittir, mit ki\u015fisellikten \u00e7\u0131kar\u0131lm\u0131\u015f d\u00fc\u015ft\u00fcr; hem d\u00fc\u015f hem de mit ruhun dinami\u011fini genel i\u015fleyi\u015fi i\u00e7inde simgeseldir.<\/em><\/p>\n

Kahraman modern bir insan olarak \u00f6lm\u00fc\u015ft\u00fcr; fakat ebedi insan -m\u00fckemmelle\u015fmi\u015f, belirsiz, evrensel insan- olarak yeniden do\u011fmu\u015ftur. \u00d6yleyse, onun ikinci \u00f6nemli g\u00f6revi ve amac\u0131 bizlere d\u00f6n\u00fc\u015fm\u00fc\u015f olarak geri d\u00f6nmek ve yenilenmi\u015f ya\u015famdan ald\u0131\u011f\u0131 dersi \u00f6\u011fretmektir.<\/em>(1)<\/p>\n

\"\"
Arketipler<\/figcaption><\/figure>\n

Her \u015feyin birbiriyle i\u00e7 i\u00e7e oldu\u011funu unutmadan d\u00fcnya tarihine bakarsak, r\u00f6nesans, ard\u0131ndan ayd\u0131nlanma \u00e7a\u011f\u0131 ve kolonicilik (s\u00f6m\u00fcrgecilik) ile ba\u011flant\u0131l\u0131 olarak 19.yy sonu ve 20.yy ba\u015f\u0131ndaki b\u00fcy\u00fck etki uyand\u0131ran psikolojik \u00e7al\u0131\u015fmalara var\u0131yoruz. Psikoloji teorileri -moderne ait her \u015fey gibi- neden ayd\u0131nlanma \u00e7a\u011f\u0131 ve kolonicili\u011fe ba\u011fl\u0131 olsun, k\u0131saca a\u00e7\u0131klamaya \u00e7al\u0131\u015fal\u0131m;<\/p>\n

Ayd\u0131nlanma \u00e7a\u011f\u0131; kilisenin \u00f6nce b\u00f6l\u00fcn\u00fcp sonra otoritesini yava\u015f yava\u015f kaybetmesi sonucunda do\u011fa bilimleri alan\u0131nda \u00e7al\u0131\u015fanlar\u0131n, kendilerine kiliseden ve her t\u00fcrl\u00fc otoriteden ba\u011f\u0131ms\u0131z bir alan yaratmalar\u0131 anlam\u0131na geliyordu. Ayn\u0131 d\u00f6nem Halikarnas Bal\u0131k\u00e7\u0131s\u0131’n\u0131n da s\u00f6yledi\u011fi gibi Hellenik \u00c7a\u011fa’a hayranl\u0131k ve romantik bir sevgi besleme \u00e7a\u011f\u0131 oldu. \u00dcstelik ilgin\u00e7 olan da h\u0131ristiyanl\u0131k \u00f6ncesi pagan devirlere duyulan ve hayat\u0131n her alan\u0131n\u0131 kapsayan bu hayranl\u0131k, kendisini koyu birer h\u0131ristiyan olarak g\u00f6ren entelekt\u00fcellerin de i\u00e7inde oldu\u011fu bir durumdu. Bu sayede hellenik d\u00f6neme gere\u011finden fazla k\u0131ymet verildi\u011fi g\u00f6r\u00fc\u015f\u00fcn\u00fc do\u011frulamak i\u00e7in “Ayd\u0131nlanma” d\u00f6neminden kalan her t\u00fcrl\u00fc sanat eserine bak\u0131labilir. \u00d6te yandan eski Roma ve Hellen k\u00fclt\u00fcrleriyle h\u0131ristiyanl\u0131\u011f\u0131n ilk d\u00f6nemleri aras\u0131ndaki ili\u015fkiye bakarak, Ayd\u0131nlanma \u00e7a\u011f\u0131ndaki “iyi ili\u015fkilerin” de sebebi \u00fczerine fikirler y\u00fcr\u00fct\u00fclebilir.<\/p>\n

Bat\u0131l\u0131lara g\u00f6re kolonilerden, bizim tarih metinlerimize g\u00f6re s\u00f6m\u00fcrgelerden de bu romantik d\u00f6nemi ya\u015famakta olan bar\u0131 medeniyetine m\u00fcthi\u015f bir veri ak\u0131\u015f\u0131 do\u011fmu\u015ftu. S\u00f6m\u00fcrgelerden sadece hammadde gelmiyordu. Joseph Conrad’\u0131n Karanl\u0131\u011f\u0131n Y\u00fcre\u011fi’nde anlatt\u0131\u011f\u0131 gibi farkl\u0131 k\u00fclt\u00fcr ve ya\u015fam tarz\u0131na sahip “ilkel” insan topluluklar\u0131 ile ilgili \u00e7ok fazla bilgi, bat\u0131l\u0131 bilgi merkezlerine geliyordu ve bunlar\u0131n tasnif edilmesi bile y\u00fczy\u0131llar s\u00fcrecekti. Kendisini Hellen medeniyetinin devam\u0131 olarak g\u00f6rme kararl\u0131l\u0131\u011f\u0131ndaki bat\u0131 medeniyeti b\u00fct\u00fcn bu bilgiyi, Ayd\u0131nlanma \u00c7a\u011f\u0131’na mahsus hellenik-avrupal\u0131 d\u00fc\u015f\u00fcn\u00fc\u015f \u015fekline d\u00f6n\u00fc\u015ft\u00fcrerek g\u00fcn\u00fcm\u00fcze kadar aktard\u0131. Jung, Freud ve Adler gibi 20.yy’\u0131n b\u00fcy\u00fck psikoloji ekollerinin kurucular\u0131n\u0131n ve takip\u00e7ilerinin \u00e7al\u0131\u015fmalar\u0131nda ayn\u0131 hellenik-avrupal\u0131 bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 g\u00f6rebiliriz. Modern bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n r\u00f6nesans d\u00f6nemindeki romantik bak\u0131\u015f a\u00e7\u0131s\u0131na g\u00f6re \u00f6nemli bir fark\u0131 vard\u0131. Referans de\u011fi\u015fmemi\u015fti ama ayn\u0131 mesnet noktas\u0131na g\u00f6re de\u011ferlendirilecek verilerin \u00e7e\u015fitlili\u011fi b\u00fct\u00fcn gezegeni kaps\u0131yordu. Jung, Freud ve Adler’i (ve tabii ki Campbell’i) bu ba\u011flamda de\u011ferlendirmek laz\u0131md\u0131r. Nitekim k\u00f6kenleri son derece romantik ve \u015fiirsel olan (anti-otoriter) bak\u0131\u015f a\u00e7\u0131s\u0131yla kurulan ekollerin pek \u00e7o\u011funun teorik yetersizli\u011fi yirminci y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131ndan sonra konu\u015fulmaya ba\u015fland\u0131. Modern \u00f6\u011fretilerin \u00e7o\u011fu, bug\u00fcn b\u00fct\u00fcn\u00fcyle terkedilmemi\u015f olsa da eski ihti\u015fam\u0131ndan \u00e7ok uzaktad\u0131r. Bilin\u00e7d\u0131\u015f\u0131 kavram\u0131na yaslan\u0131larak \u00fcretilen psikolojilerin bilimselli\u011fi de sorgulanmal\u0131d\u0131r. R\u00fcyalar, semboller, bilin\u00e7d\u0131\u015f\u0131 kavramlar\u0131n\u0131 kullanarak her bulguyu teorinize uygun bir yorumla konumland\u0131rabilirsiniz.<\/p>\n

Bat\u0131 medeniyeti, yukar\u0131da s\u00f6z\u00fc ge\u00e7en romantik y\u00fckseli\u015f d\u00f6neminde (belki de y\u00fckselmekte olan t\u00fcm hareketlerde oldu\u011fu gibi) kendisini hakl\u0131 ve m\u00fcmk\u00fcn g\u00f6r\u00fclen tek paradigma olarak g\u00f6rm\u00fc\u015ft\u00fcr. Halen de ayn\u0131 kan\u0131ya sahip bat\u0131l\u0131lar (ve bat\u0131l\u0131-olmayanlar!) mevcut. Bat\u0131 medeniyetini “mutlak ve ge\u00e7erli” tek medeniyet olarak g\u00f6rmek \u015feklinde ifade edince kabullenilesi bir \u015fey gibi g\u00f6r\u00fcnmese de pek \u00e7oklar\u0131m\u0131z ald\u0131\u011f\u0131m\u0131z e\u011fitim, kitle ileti\u015fim ara\u00e7lar\u0131 sayesinde formatlanm\u0131\u015f bat\u0131l\u0131 zihinlerle d\u00fc\u015f\u00fcn\u00fcyoruz. Hamasi anlamda bat\u0131-do\u011fu polemi\u011fi zaten y\u0131llard\u0131r yap\u0131l\u0131yor, burada bize (\u00f6yk\u00fc-senaryo yazarlar\u0131na, yazar adaylar\u0131na, entelekt\u00fcellere, her daim \u00f6\u011frenci olanlara) d\u00fc\u015fen; reaksiyon vermek de\u011fil kanaatindeyim. Biz ke\u015ffetme safhas\u0131nday\u0131z. Ke\u015ffetmek ve kendini konumland\u0131rmak.<\/p>\n

B\u00fct\u00fcn d\u00fcnyadan akan (antropolojik-mitolojik-tarihsel) mirastan, verilerden yola \u00e7\u0131k\u0131larak bir \u00f6yk\u00fc anlatma sistemini de\u015fifre etmeye \u00e7al\u0131\u015fan Campbell’i bir mitoloji-paganizim havarisi olarak okumak yerine poetikalar ba\u011flam\u0131nda okumak daha yerinde olur diye belirtmeliyim. Campbell’de insano\u011fluna ait pek \u00e7ok \u00f6yk\u00fc bulacaks\u0131n\u0131z. Bir antoloji olarak de\u011fil \u00f6yk\u00fc yazarlar\u0131na ipu\u00e7lar\u0131 sunan bir derleyici olarak Campbell ve ona ait monomit teorisi \u00e7ok de\u011ferlidir. Hayat\u0131n s\u0131rlar\u0131 Campbell sonras\u0131nda da s\u0131r olarak kalmaya devam edecektir. Ama \u00f6yk\u00fc yazar\u0131 zaten bu s\u0131rr\u0131n pe\u015finde ko\u015fan insan de\u011fil midir, ula\u015famayaca\u011f\u0131n\u0131 bile bile… D\u00fcnyay\u0131 ve insan\u0131 tan\u0131mak i\u00e7in, hangi disipline ba\u011fl\u0131 kalacaksan\u0131z kal\u0131n Campbell ve Kahraman\u0131n Sonsuz Yolculu\u011fu’na g\u00f6z atmak faydal\u0131 olacakt\u0131r. Kitab\u0131 ve i\u00e7indeki d\u00fc\u015f\u00fcnceleri yukar\u0131daki tart\u0131\u015fmalar ba\u011flam\u0131nda okumak kayd\u0131yla!<\/p>\n

(1) Joseph Campbell, Kahraman\u0131n Sonsuz Yolculu\u011fu, sf. 28-30-31, Kabalc\u0131 2.bask\u0131 2010<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

Kahraman\u0131n ilk i\u015fi ikincil etkilere ait d\u00fcnya sahnesinden ruhun, ger\u00e7eklerin yerle\u015fmi\u015f oldu\u011fu \u015fu nedensel b\u00f6lgelerine geri \u00e7ekilmek ve orada g\u00fc\u00e7l\u00fckleri halletmek, kendi ba\u015f\u0131na onlar\u0131n k\u00f6k\u00fcn\u00fc kaz\u0131mak (yani, kendi yerel k\u00fclt\u00fcr\u00fcn\u00fcn yard\u0131mc\u0131 demonlar\u0131yla \u00e7at\u0131\u015fmak) ve bozulmam\u0131\u015f, dolays\u0131z deneyimi ve C.G. Jung’un “arketipsel imgeler” dedi\u011fi \u015feyin asimilasyonunu a\u015fmakt\u0131r. Diyor Joseph Campbell ve devam ediyor: D\u00fc\u015f ki\u015fiselle\u015ftirilmi\u015f mittir, […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[248],"tags":[85,70,303,77,62,396,42,83,86,64,84,72,35,66],"class_list":["post-1070","post","type-post","status-publish","format-standard","hentry","category-cesitli","tag-bati","tag-bilim","tag-carl-g-jung","tag-felsefe","tag-ilginc","tag-joseph-campbell","tag-karakter","tag-mitoloji","tag-monomit","tag-oyku","tag-paradigma","tag-sanat-felsefesi","tag-senaryo","tag-tiyatro"],"_links":{"self":[{"href":"https:\/\/www.gokhanyorgancigil.com\/index.php?rest_route=\/wp\/v2\/posts\/1070","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.gokhanyorgancigil.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.gokhanyorgancigil.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.gokhanyorgancigil.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.gokhanyorgancigil.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1070"}],"version-history":[{"count":11,"href":"https:\/\/www.gokhanyorgancigil.com\/index.php?rest_route=\/wp\/v2\/posts\/1070\/revisions"}],"predecessor-version":[{"id":2105,"href":"https:\/\/www.gokhanyorgancigil.com\/index.php?rest_route=\/wp\/v2\/posts\/1070\/revisions\/2105"}],"wp:attachment":[{"href":"https:\/\/www.gokhanyorgancigil.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1070"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.gokhanyorgancigil.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1070"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.gokhanyorgancigil.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1070"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}