Levinas’ın Öteki Etiğini Badiou’nun Hakikat Etiği Perspektifinden Yeniden Düşünmek

Mediterranean Journal of Humanities mjh.akdeniz.edu.tr VIII/2 (2018) 365-377

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Reconsidering Levinas’s Ethics of the Other from the Perspective of Badiou’s Ethics of Truth

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Anahtar sözcükler: Öteki (WL÷L+DNLNDW(WL÷L, Conatus Essendi, Sorumluluk, Özne

Abstract: Emmanuel Levinas, one of the most important ethical theorists of the 20^thcentury, advocated that the prioritization of the Same in identity metaphysics is the reason why the Other is neglected in Western philosophy. He changed the point of departure of philosophy and accepted ethics rather than ontology as the primary philosophy in order to deny this negative negligence of the Other. Therefore, ethics theory that prioritizes the Other to the Same is known as “ethics of the Other” and Levinas himself is known as “the philosopher of the Other”. Based on the dissertations of Levinas, the Ethics of the Other began new discussions together with attracting an intense interest in the philosophical agendum of the era.

Alain Badiou, a thinker of the same continental tradition, came up with the most severe criticism on the ethics of other. Badiou objected to the consideration of the Other as a philosophical category, and attempts of theorization of ethics through the rhetorics of mercy on the Other. Badiou regarded his own ethics of truth as the only genuine ethics and considered the ethics of the other as based upon a vulgar sociology, thus he placed the former in an opposing position to the latter. In this study, an attempt is made to assess some essential problems and concepts of Levinas’s ethics of the other and Badiou’s ethics of truth through a method of diacritical hermeneutics. Within this framework, notions of “otherness and conatus essendi” are emphasized. The main aim in analyzing the ethics of Levinas and Badiou was not to achieve a reductionist categorization, but an attempt to question the philosophical meanings of the sharp contrasts between these two philosophers who made radical moves in philosophy by disengaging from classical theories of ethics, to raise alternative ways of thinking for discussion.

Keywords: The Ethics of the Other, The Ethics of Truth, Conatus Essendi, Responsibility, Subject

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‡Ž‹ç Tarihi: 03.09.2018 Kabul Tarihi: 23.11.2018

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talebi yoktur. Ontolojinin dD\DWWÕ÷ÕEHQ’in merkezi konumu, DQFDNHWL÷LQYDUOÕ÷ÕUDKDWVÕ]HGHUHN

ve düzenini bozarak müdahil olmasÕ\OD VDUVÕODELOHFHNWLU $VLPHWULN LOLúNL Ben’H NDUúÕ |WHNLQL

“GLNNDWHDOPD\Õ” GH÷LO, ötekinin öncelenmesini ön kabul olarak belirler. Çünkü fiili özü kendi YDUOÕ÷ÕQÕ NRUXPD |]JUO÷ RODQ ELU |]QHGHQ |WHNL LoLQ DGDOHW EHNOHPHN |WHNLQL “ne verirse UD]Õ” niWHOL÷LQGHLNLQFLOELUSR]LV\RQD\HUOHúWLUPHNWLU

.LúL ancak conatus oDEDVÕQÕQWHUVLQH|WHNLOHKLQHNHQGLYDUROXúXQXQPHUNH]î pozisyonunu WHUNHGHUYHNHQGLQLNHQGLYDUOÕ÷ÕQGDQD]OHGHELOLUVHHWLNELUözneye G|QúHELOLUgWHNLLoLQVR- rumOXOX÷X UDGLNDO NÕODQ |WHNL\OH \DQ \DQD ROPDPÕ WDOHS HWPHVL GH÷LO onun için ROPDPÕ WDOHS

HWPHVLGLU/HYLQDV\DQ\DQDROPDQÕQGH÷LO, |WHNLQLQ\D]JÕVÕQՁVWOHQPHQLQHWLNGDLUH\HJLUHELOH- FH÷LQGHÕVUDUHGHU (Levinas 2010, 89). “<DQÕQGDYDU olmak”VLPHWULNELULOLúNLWDU]ÕGÕU asimet- rik olan ise –için olmak’WÕU(WL÷LQRQWRORMLQLQ|QQHJHoPHVLEXED÷ODPGD\RUXPODQÕURQWROR- jik olarak en fazla birlikte olabiliriz, etik ise -LoLQ ROPDNOD EDúODU gWHNL -ile birlikte olmak kodlanabilir kurallarla düzenlenirken, Levinas öteki-için-olmak ile “NDYUDPVÕ] YH \DVDVÕ]” bir ROD\Õ LúDUHW HGHU DPDoOÕOÕN NDUúÕOÕNOÕOÕN KHVDSODQDELOLUOLN YH V|]OHúPHVHOOLN HWL÷LQGHQ GÕúODQÕU

(Finkielkraut 2012, 23-28). Var RODQÕQ PHUNH]îOL÷LQLN|NWHQ WHUN HWPHVL NHQGLQH ]LQFLUOHQPLú

olan conatuscu iOJLVLQL |WHNLQH \|QHOWPHVLGLU /HYLQDV   gWHNL RQWRORMLN YDUOÕ÷ÕPÕ]Õ

sarsar; conatus’XQ]ÕWWÕRODUDNGQ\DGDNLEXOXQXúXPX]XYHEXOXQXúXQEL]H\NOHGL÷LVRUXPOX- OX÷XEDúNDELUNDQDOD|WHNLQH\|QHOWLU0HUNH]îOL÷LVDUVÕOPÕúRQWRORMLNYDUOÕNLOJLVLni kendi ira- GHVL\OH |WHNLQH \|QHOWHUHN 9DUOÕ÷Õ DúPD YH 9DUOÕN’WDQ EDúND WUO RODQÕ DQODPD \ROXQD JLUHU

/HYLQDV EX LOLúNLGH %HQ’LQ NHQGL |]JUO÷QQ |]JU ELU VÕQÕUODQGÕUÕOPDVÕQÕ J|UU NLúL NHQGL

|]JULUDGHVL\OHVRUXPOXOX÷XVHoWL÷LLoLQEXQXN|OHOLNRODUDNDGODQGÕUPD\DFDNWÕU/HYLQDV

128). Levinas ontoloji-|WHVL VRUXPOXOX÷X HWL÷LQLQ WHPHO WDúÕ RODUDN EHOLUOHUNHQ “etik durum”

nosyonunu kabul etmez. Ben’LQ GXUXPD J|UH DODFD÷Õ ELU WDYÕU V|] NRQXVX GH÷LOGLU burada ötekinin durumu her ne olursa olsun VWOHQLOPH\H KD]ÕU ELU VRUXPOXOXN WDOHEL V|] NRQXVXGXU

(Acar 2016, 101-102). ÖzneQLQVRUXPOXOX÷XEDúNDVÕQDGHYUHGHPHPHVLRQXLNDPHHGLOHPH]ELU

SR]LV\RQD\HUOHúWLULUNLLNDPHHGLOHPH\HQ|]QHQRV\RQXGD|WHNLQLDúNÕQODúWÕUPDNWD0HVLKVHO

WÕQÕODUÕRODQELU GL\DORJXoD÷UÕúWÕUPDNWDGÕU

Ben’LQEHQOL÷LQL H]HUHNNHQGLQL|WHNLQHVXQPDVÕYH RQWRORML\LDúDUDNYDUOÕ÷ÕQÕDUDGDQoÕNDU-

PDVÕQÕQ JQGHOLN GHQH\LPOHUGHNL NDUúÕOÕ÷Õ oRNoD WDUWÕúÕOPÕú YH /HYLQDV’a bunun ütopya olup ROPDGÕ÷Õ VÕN VÕN VRUXOPXúWXU 6RUXODU ILLOL |] RODUDN EHOLUOHQHQ YDUOÕNWD VHEDWÕ DúPDQÕQ KHP

DPDFÕQÕ KHP GH GHQH\LPGHNL NDUúÕOÕ÷ÕQÕ VRUJXODPD\D \|QHOLNWLU .HQGLPGHQ oRN |WHNLQH \- kümOROGX÷XPYH|GHQGLNoHDUWDQELUERUFXQDOWÕQDJLUGL÷LPELUYDUROXúWDU]ÕQÕQKDUHNHWHWWLULFL

gücü ne olabilir? YD GD |WHNL\H DGDQPÕúOÕ÷ÕPÕQ |QFHOL÷L QHUHGHQ JHOLU" %HQ’LQ YDUROXúXQX

DVNÕ\D DODUDN |WHNL\OH NXUDFD÷Õ DVLPHWULN LOLúNL NHQGL conatus’unu sergilemesini imkâQVÕ]- ODúWÕUPDNWDGÕU %HUQDVFRQL   /HYLQDV’ÕQ |QH VUG÷ EX NRúXOVX] DoÕNOÕN |WHNLQL

öncelerNHQ EHQOL÷L VXoODQPÕú VUOPú VRUXPOXOXN DOWÕQGD H]LOPLú ELU SR]LV\RQD \HUOHú- WLUPHNWHGLU %HQOLN DQFDN NHQGL GR÷DVÕQD D\NÕUÕ ELU ELoLPGH EX NH] ötekinin tahakkümüne PDUX]ELUGXUXPGDNHQGLQLDUDGDQoÕNDUDUDNEDúNDOÕ÷DDoÕNRODELOPHNWHGLU.HQGLPi öteki için KHUWUO\DUDODQPD\DDoÕNKDOHJHWLUPHPLQHWLNJHUHNoHOHQGLUPHVL/HYLQDVLoLQ7DQUÕ’ya yakla- úÕPÕQDQDKWDUÕGÕU+DOOZDUG-157). Ben’in |WHNL\OHJLUHFH÷Lasimetrik VRUXPOXOX÷XQXQ

gizi, sadece 0XWODN gWHNL WDUDIÕQGDQ ELOLQHQ ezoterik bir duruma G|QúWUOPúWU 'R÷DVÕ

JHUH÷LLQVDQJHUHNELUH\JHUHNVHWRSOXPRODUDN|]YDUOÕ÷ÕQÕNXUPDYHNRUXPDWHPHOLQGHKDUHNHW

eder; conatus bir noktada kudret sorunudur. Bu kudreti ötekinin ellerine teslim etmek ve kendini KHUWUOWHKGLGHDoÕNELUDUDOÕNWDVDOODQWÕGDEÕUDNPDNLQVDQGR÷DVÕQÕDúPD\ÕH]PH\LJHUHNWLULU

Etikte ütopya, imkâQYHLKWLPDOOHUL]RUODPDVÕDoÕVÕQGDQGR÷DONDEXOHGLOHELOLUAncak Levinas’ÕQ

|WHNLHWL÷LQLQoÕNPD]ÕSUDWL÷HG|QúWUOPHVLQLQ]RUOX÷XQXQ|WHVLQGHEHQLQEHQOL÷LQLH]erek, onu kurban pozisyonuna sokarak etik bir özne inúDVÕQD\|QHOPHVLGLU/HYLQDVNHQGLYDUOÕ÷ÕPÕ]D WXWNXOX ED÷ODQÕúÕPÕ]ÕQ úLGGHWL JHWLUHFH÷LQL V|\OHUNHQ KDNOÕGÕU; DQFDN EX NXGUHWL EHQGHQ DOÕS

|WHNLQHWHVOLPHWPHNGHúLGGHWLQ\|QQGH÷LúWLUPHNWLU/HYLQDV |WHNLQLQEHNDVÕQÕ|QFHOHPH\H

oDOÕúÕUNHQ%HQ’LVLOLNOHúWLUHUHNKDWWDEXQXQDGÕQDIHUDJDWELOHGHPH\HUHNEXQXJ|UHYDGGHGHUHN

HWLNELU|]QHROXúWXUGX÷XQXGúQPHNWHGLU%XHWLNUROGD÷ÕOÕPÕQGD%HQ’HGúHQSR]LV\RQKHU

WUO HGLOJLQOL÷LQ ]HULQGH ELU HGLOJLnliktir; etik özne olarak takdim edilen SRUWUH VDSODQWÕOÕ

NXUEDQ VXoOX VUOPú YH UHKLQ DOÕQPÕú ELU |]QHOOLNWLU /HYLQDV’D WRS\D HOHúWLULOHULQLQ oRN

|WHVLQGHEHQLQSR]LV\RQXLoLQNXOODQGÕ÷ÕGLOLQPD]RúLVWELUGLOROGX÷X\ROXQGDHOHúWLULOHUYDUGÕU

(KeaUQH\   gWHNL HWL÷L EHQLQ RQWRORMLN VÕ÷ÕQD÷ÕQÕ WHUN HWPHVLQL ]RUXQOX NÕODUNHQ

“]DOLPLQ ]XOPQGHQ ELOH VRUXPOX ROPD\Õ” GD\DWPDNWDGÕU %X GHQOL DOoDOWÕODQ ELU EHQ’in etik VDKQHGHNL NXUXFX UROQQ DEVUWO÷ WDUWÕúÕOPDOÕGÕU 6RUXPOXOXN QRV\RQX ]HULQe kurulan DVLPHWULN LOLúNL EHQ’L ]D\ÕIODWPDNWD HWNLQ YH DKODNL ELU |]QH RODPD\DFDN NDGDU NÕUÕOJDQODúWÕU- PDNWDGÕU&LDUDPHOOL/HYLQDV|WHNLLoLQVRUXPOXOXNDODQYDDWOHUGHEXOXQDQNLúLQLQ

HGLOJLQYHNXUEDQROGX÷XQXNDEXOHWPHPHNWHELODNLVVRUXPOuluk alma yetisinin özgürce karar verme kudreti nedeniyle ben’LG|QúWUG÷QLGGLDHWPHNWHGLU

Levinas’ÕQWPEXYDUOÕ÷ÕDúPDLGHDOLDQFDN7DQUÕ’\ÕHWLNG]OHPHNXUXFXELUIDNW|URODUDN

\HUOHúWLUPHVL\OHDQODúÕOÕUKDOHJHOHELOPHNWHGLU/HYLQDV’ÕQLONIHOVHIHRODUDNHWL÷HDWIHWWL÷LGH÷HU

HWL÷L DúNÕQOÕ÷ÕQ ELoLPVHO \DSÕVÕQÕQ VRPXWODúWÕ÷Õ \RO RODUDN GH÷HUOHQGLUPHVLQGHQGLU gWHNL’nin YDUOÕ÷Õ0XWODNgWHNL’QLQNHQGLQLELUL]RODUDNLIúDVÕRODUDNNDEXOHGLOGL÷LLoLQRQDNDUúÕDOÕQDFDN

sorumluluklar külfet olarDN J|UOPH] 2 %DWÕ IHOVHIHVLQLQ RQWRORML WHPHOOL HWL÷LQLQ EDúNDVÕQD

\|QHOLNúLGGHWWHQX]DNODúDELOPHVLLoLQ7DQUÕ’\DLKWL\DFÕROGX÷XQXLOHULVUHU7DQUÕ’VÕ]HWLNROD- ma\DFD÷ÕQÕVDYXQXUNHQ7DQUÕ’\D\|QHOLúLQLVHDQFDN|WHNLQH\DNÕQODúPDNODPPNQRODFD-

÷ÕQÕ LIDGH HGHU /HYLQDV 2010, 87). Mutlak ÖWHNL GQ\DGD KHU |WHNLQGH YDUOÕ÷ÕQÕ \DQVÕWDFD÷Õ

LoLQEHQLQGQ\D\ODLOLúNLVL7DQUÕ’\ODLOLúNLVLQLQGHELU\DQVÕPDVÕRODFDNWÕU/HYLQDV’ÕQLQVDQODU DUDVÕLOLúNLOHUHJHWLUGL÷LIHQRPHQRORMLND\DU da bu noktada kendini gösterir: Bu dünya ve için- GHNLOHUOHLOLúNLPHWL÷LEHOLUOHUDQFDNEXHWLNLOLúNLQLQEHQLJ|WUG÷\HULVHDúNÕQELULOLúNLQLQLON

DGÕPÕGÕUgWHNL\OHLOLúNLGQ\DGDNXUXOXUYH\LQHEXGQ\D\ÕVRUJXODQÕUKDOHJHWLULU/HYLQDV’a

“fenomenolojik ortodoksiQLQDPDQVÕ]HOHúWLUPHQL” VÕIDWÕDWIHGLOPHVLGHEXIHQRPHQRORMLNLWLUD]

nedeniyledir (Megill 2008, 439). gWHNLQH VRUXPOXOXN NDOÕEÕQGD J|VWHUGL÷LP GLQGDUFD MHVWOHU

DVOÕQGD\DQÕEDúÕPGDNLQLQ\]\OHXODúDELOHFH÷LP7DQUÕ’\DJ|VWHULOPLúWLU6RQVX]ODNDUúÕODúPD HWLNELUNDUúÕODúPDGÕUVRQVX]XQ|WHNLQGHVRPXWODúPDVÕGÕU

Levinas’ÕQ HWLN WDVDYYXUXQX øEUDQL GúQFHQLQ HWNLOHGL÷L \DGVÕQDPD] ELU JHUoHNWLU 2

øEUDQLOLN YH Hellen WHPHOOHULQLQ NHQGLVLQGHNL HWNLVLQL úX úHNLOGH DoÕNODU “.LWDEÕ PXNDGGHVH

DLWNLWDEL GúQFHQLQ ELU |OoGH LQVDQODUDUDVÕ LOLúNLOHUH GDLU HWLN \RUXPXPX HWNLOHGL÷L R\VD

*UHNGúQFHVLQLQRQXQGLOGHNLIHOVHILLIDGHVLQLE\N|OoGHEHOLUOHGL÷LV|\OHQHELOLU” (Levinas

/HYLQDVHWL÷LQGHGLQVHOOL÷LQURONLúLQLQHYUHQVHOXVD\DGDGLQLQEX\UXNODUÕQDWDELOL÷L GH÷LO%HQ’LQ7DQUÕ’QÕQELUL]RODUDNNHQGLQLLIúDHWWL÷L|WHNLQLQ\]QGHNLEX\UX÷DWDELROPD- VÕGÕU 7DQUÕ, NLúLQLQ NHQGL YDUOÕ÷ÕQD oDNÕOÕ NDOPDVÕ\OD GH÷LO EX YDUOÕNWDQ VÕ\UÕOÕS |WHNL\OH NXU- GX÷X HWLN LOLúNLGH NHQGLQL J|VWHUHELOLU |WHNi, Mutlak Öteki’\H DoÕODQ \HJâne kanal olarak DúNÕQODúWÕUÕOPÕúWÕUøQVDQÕQNHQGLYDUOÕ÷ÕQÕNRUXPDÕVUDUÕRODQconatus’u WHUVLQHoHYLUPHNLQVDQÕQ

GR÷DVÕQÕWHUV\]HWPHNWLUgWHNLQLQDúNÕQ\]LoLQDOÕQDQVRUXPOXOXN7DQUÕ’QÕQYDUOÕ÷ÕDúPD

oD÷UÕVÕQÕQNDUúÕOÕ÷ÕRODUDNGH÷HUOHQGLULOGL÷LQGHDVLPHWULEDúNDELUER\XWDWDúÕQÕU Ben’in kendi YDUOÕ÷ÕQÕDUDGDQoÕNDUDUDN|WHNLQLQNHQGLQH“yukarÕdan” seslenmesini kabullenmesi, tDQUÕVDOOÕ÷ÕQ

L]OHULQL NHQGLQGH WDúÕPDVÕ\OD DQODPOÕ NÕOÕQPD\D oDOÕúÕOPÕúWÕU 7UN  . Levinas’ÕQ HWLN

GHQNOHPLQGH 7DQUÕ’\Õ GDKLO HWWL÷LQGH ELOH EHOLUVL]OLN LoLQGH NDODQ ED]Õ VRUXODU EXOXQPDNWDGÕU

(WLN |]QH NHQGL YDUOÕ÷ÕQÕ DUDGDQ oÕNDUDUDN VRUJXODPDNVÕ]ÕQ |WHNLQH \|QHOGL÷LQGH QHGHQ 7DQ- UÕ’\D\DNODúPÕúROVXQ"<DGDgWHNLXFXVRQVX]FDDoÕNWDOHSHWPH|]JUO÷QtDQUÕVDOOÕNWDQELU

L] WDúÕGÕ÷Õ LoLQ KDN HGL\RUVD %HQ’in de D\QÕ WDQUÕVDOOÕ÷Õ WDúÕGÕ÷ÕQÕ \DGVÕPDN ]RUXQGD PÕ NDOD- FD÷Õ]".LúLQLQEHGHQHQUXKHQYH]LKQHQ|WHNLQLNRUXGX÷XNDGDUNHQGLQLGHNRUXPDVÕQÕQ7DQ- UÕ’GDQ X]DNODúPDNOD LOLúNLOHQGLULOPHVL HWLN LOLúNLOHUL 0HVLKVHO WÕQÕODUOD \NO EHOLUVL]OLNOHUH YH

karar verilemezliklere götürmektedir. Levinas’ÕQYDUROXúND\JÕVÕQGDQ|QFHJHOHQD]L]OLNoD÷UÕVÕ, HWLNLOLúNL\LJL]HPOLYHWLQVHO\DQVÕPDODUOD\NOELULOLúNL\HG|QúWUPúWU(Hallward 2016, 155).

Badiou’QXQgWHNL(WL÷L(OHúWLULVL

Badiou’QXQ \RUXP YH NDQDDWOHU QRUPX KDOLQH JHOGL÷LQL GúQG÷ |WHNL HWL÷LQH LON HOHúWLULVL

HWL÷LQ WRSOXPVDOODúPÕú \|QQH KDVUHGLOPHVL YH ELU DUDGD \DúDPD úDUWODUÕPÕ]Õ G]HQOHPH\L

hedefleyen insan hDNODUÕHWL÷LQHG|QúWUOPHVLGLU(WL÷LQLQVDQÕQ\DQÕEDúÕQGDNLLOHLOLúNLVLQGHQ

EDúODGÕ÷ÕQÕVDYXQDQLQVDQKDNODUÕHWL÷LLOHWLúLPGHQWHNQL÷HWÕEEL-etikten biyo-HWL÷HNDGDUJHQLú

NRQX\HOSD]HVLVD\HVLQGHWDULKVHOYHWRSOXPVDOG]OHPGH\R÷XQELULOJL\DNDODPÕúWÕU%XDQOD- úÕOÕU LOJLQLQ KDQGLNDSÕ LVH HWL÷LQ VRPXW LQVDQ LOLúNLOHULQH LQGLUJHQHUHN IHOVHIL RODUDN WHPHOVL]- OHúWLULOPHVLGLU/HYLQDV=DPDQYH%DúND NLWDEÕQÕQ|QV|]QGHEXH÷LOLPLIHOVHIHLoLQ|QHPOLELU

DGÕP NDEXO HWWL÷LQL úX V|]OHUOH LIDGH HWPLúWLU “LQVDQODUÕQ GDLPD LOJL GX\GX÷X DPD QD]DUL ELU

NRQXúPDGDJHoHFH÷LQLKD\DOELOHHGHPHGLNOHULúH\OHULLIDGHHGHQNHOLPHOHUNDWHJRULOHUPHUWH- besine yükseliyordu” /HYLQDV/HYLQDVEXQXILOR]RIXQ|]JUOHúPHVLRODUDNJ|UPú

ve geçerli düzenin sözcükOHULQLQ WLUDQOÕ÷ÕQD PDUX] NDOPDGDQ \DúDP KDNNÕQGD “GHúLOPHN

GHULQOHúWLULOPHN YH\D DoÕPODQPDN” ]HUH ILNLUOHU UHWLOHELOHFH÷LQH GH÷LQPLúWLU dD÷ÕQ HWLN

\DNODúÕPODUÕQGD Kâkim olan “IHOVHIHQLQ GHULQ YDUROXú PHVHOHOHULQGHQ JQGHOLN KD\DWD \|QHO- mesi” kabulü %DGLRX LoLQ LVH IHOVHIH\L IHOVHIH ROPD\DQ ELU HGLPLQ LoHULVLQH VRNPDNWDGÕU

Badiou’QXQ HWL÷LQ KD\DWÕQ LoLQGH WHPHOOHQGLULOPHVLQH JQON LQVDQ LOLúNLOHULQLQ EHOLUOH\LFLVL

ROPDVÕQD LON LWLUD]Õ HWL÷LQ EX úHNLOGH NRQXPODQGÕUÕOGÕ÷ÕQGD HYUHQVHO RODUDN WDQÕQDEilir ve WDQÕPODQDELOLU ELU özne YDUVD\Õ\RU ROPD ]RUXQOXOX÷XQDGÕU “øQVDQ KDNODUÕ” üst kategorisi ile HYUHQVHORODUDNPXWDEDNDWDYDUÕOPÕúELU|]QHSURWRWLSLQH\NOHQHQ\LQHPXWDEDNDWDYDUÕOPÕúKDN

YHVRUXPOXOXNODUÕQYDUOÕ÷ÕJHUHNoHOHQGLULOPHNWHGLU%DGLRX016, 21). Levinas’ÕQLQVDQKDNODUÕ

WDQÕPÕ%DGLRX’nun HOHúWLUGL÷L HYUHQVHO|]QHNDEXOQWHPHODOPDNWDGÕU “Rönesans’tan bu yana LQVDQKDNODUÕQÕQELoLPVHONDUDNWHULVWL÷LRQODUÕQKHUKDQJLELURWRULWHYH\DJHOHQH÷LQKHUKDQJL

ELU |QFHO JYHQFHVLQGHQ D\UÕ RODUDN YH GDKDVÕ EX KDNODUÕ KHUKDQJL ELU VWOHQPH YH\D RQODUD

OD\ÕNROPDHGLPLQGHQED÷ÕPVÕ]RODUDNKHULQVDQDDLWROXúODUÕQGD\DWDU” (Levinas 2004, 126).

9HHWLNGHEXKDNYHVRUXPOXOXNODUÕQJ|]HWLFLVLRODUDNNRQXPODQGÕUÕOPDNWDGÕU

20. y]\ÕO IHOVHIHFLOHULQLQ JHoPLúLQ VR\XW NRQXODUÕQGDQ VÕ\UÕOÕS LON NH] JHUoHN LQVDQL VR- UXQODUD H÷LOHUHN JHUoHN IHOVHIH \DSÕOGÕ÷Õ LGGLDODUÕQÕ %DGLRX “NVWDKOÕN” olarak nitelendirir %DGLRX%DGLRXIHOVHIHGHQoD÷ÕQVRUXQODUÕQÕQWDPDPHQGÕúODQPDVÕJHUHNWL÷LQLGúQ- PHPHNWH DQFDN KDNLNDW YH YDUOÕ÷D GDLU 3ODWRQLN LOJL\L WHUN HWPHQLQ RQWRORML\L WLUDQOÕN RODUDN

QLWHOHQGLUPHQLQ IHOVHIH\H \|QQ ND\EHWWLUPHN ROGX÷XQX VDYXQPDNWDGÕU gWHNL VW EDúOÕ÷Õ

DOWÕQGD LQVDQ KDNODUÕ ELUH\VHO |]JUONOHU NDGÕQ KDNODUÕ ÕUNoÕOÕN J|oPHQOHUL \DGVÕ\DQ PLOOL-

\HWoLOLNJLELPHVHOHOHULIHOVHIHQLQWHPHOPHVHOHVLKDOLQHJHWLUHQSRVWPRGHUQLVW\DNODúÕPODUDYH

EHOLUOL ELU GDYUDQÕú \D GD GúQFHWDU]Õ GD\DWPDODUÕQD NDUúÕ VD÷GX\X\D GD\DQDUDN HWLN NXUDP- VDOODúWÕUPDoDEDODUÕQDNDUúÕWDYL]VL]ELUHOHúWLUHOOLNLoLQGHGLU+HZOHWW-45).

%DGLRXHWL÷LWHNLOGXUXPODUÕQNDOÕFÕELUGVWXUXKDOLQHJHWLUPHGHQNRQXúPDQÕQYHELUúHINDW

UHWRUL÷L]HULQHHWLNELQDHWPHQLQIHOVHILELUHGLPRODPD\DFD÷ÕQÕQDOWÕQÕoL]PHNWHGLU“Onu kur- banlara duyuODQ PHUKDPHWLQ ELU YHoKHVL \HULQH WHNLO VUHoOHULQ NDOÕFÕ GVWXUX \DSPDN JHUH- NL\RU9LFGDQVDKLELELUPXKDID]DNDUOÕ÷ÕQ\HULQHoR÷XOKDNLNDWOHULQNDGHUL\OHLOJLOLKDOHJHWLU- mek gerek” GL\HUHNHWLNWHULPLQLQVRPXWNXOODQÕPÕQÕ|QHoÕNDUÕU%DGLRX. Ona göre öWHNLQHNDUúÕVD÷GX\XWHPHOOLHWLNDQOD\ÕúÕQÕQWHPHOVRUXQXN|WONYHPD÷GXUL\HWGúQFHVLQH

GD\DQPDVÕGÕU“Kurban öteki” VDLNL\OHKDUHNHWHWPHNHVDVHQELUWDUDIDDúÕUÕJoDWIHWPHNOHVR- QXoODQÕU “0D÷GXUX NXUWDUDQ NDKUDPDQ” payesi, hem bireyVHO KHP GH WRSOXPVDO LOLúNLOHUGH

HWL÷LQN|WONYHPD÷GXUL\HWILNULQGHQKDUHNHWOHNXUDPVDOODúWÕUÕOPDVÕQDGD\DQÕU%DGLRX evren- VHOELUDKODNLVLVWHPILNULQLQ%DWÕ’QÕQL\LWDUDIRODUDNN|W\HPGDKDOHHWPHGúQFHVLQGHQND\- QDNODQGÕ÷ÕQÕVDYXQPDNWDGÕUø\LQLQN|W]HULQGHQWDQÕPODQGÕ÷ÕKHUHWLNVLVWHPNDoÕQÕOPD]RODUDN

E|\OHELUGL\DOHNWL÷LGR÷XUDFDNWÕU2QXQLGGLDVÕNHQGLOHULQLHWLNYHIDUNOÕOÕNKDNNÕQÕQPULGLLODQ

HGHQOHULQDQFDNNHQGLOHULQGHQRODQODUÕQIDUNOÕOÕ÷ÕQDVD\JÕGX\GXNODUÕGÕU“Öteki, iyi bir öteki ise RQD NDUúÕ VRUXPOXOXN DODELOLULP” úHNOLQGH \DQVÕPDVÕQÕ EXODQ HWLN WXWDUVÕ]OÕ÷ÕQ \DQÕQGD HWLN LNL

\]OON VXoODPDVÕ GD V|] NRQXVXGXU gWHNL HWL÷L WDUDIODUÕQÕQ “$IULNDOÕODUÕQ DGHWleri barbarca, Müslümanlar korkutucu, Çinliler totaliter” gibi geneOOHPHOHUHVHVoÕNDUPD\ÕúODUÕQÕQ“bize benzer IDUNOÕOÕNODUDVD\JÕGX\PDN” JL]OLDOWPHWQLQLWDúÕGÕ÷ÕQÕVDYXQXU.DEXOHGLOHELOLUIDUNOÕOÕ÷DVD\JÕGDQ

bir etik türetmek de bir noktada etik ideolojidir (Badiou 2016, 37-38).

gWHNLHWL÷LQLQHYUHQVHO|]QHVLQLQ EHOLUOHQLPLGHIDUNOÕOÕNLGHRORMLVLQLQELU\DQVÕPDVÕRODUDN

GH÷HUOHQGLULOLU %X |]QH ELU \DQGDQ HYUHQVHO VWDQGDUWODUÕ EHOLUOHQPLú HGLOJHQ ELU |]QH GL÷HU

WDUDIWDQ GD EX VWDQGDUWODUD X\JXQ \DUJÕODUGD EXOXQDQ \DVDODU ROXúWXUDQ DNWLI ELU |]QHGLU %X

pasif vHDNWLIUROOHUDUNDVÕQGDGDLPî ELUKHJHPRQ\DVDNODUHYUHQVHOPXWDEDNDWÕGD\DWDQYHN|- WQQ VWDQGDUGÕQÕ EHOLUOH\HQ |]QH JF HOLQGH WXWDQ |]QHGLU <Õ÷ÕQODUÕ G]HQOHPH\L YH

PHGHQLOHúWLUPH\LNHQGLQHJ|UHYELOHQGR÷UXOX÷XYHKDNNDQL\HWLEHOLUOHPHkonusunda kendini RWRULWHRODUDN\LQHNHQGLVLDWD\DQD\UÕFDOÕNOÕNXUXFX|]QH%DGLRXEXUDGDHWLNWHQLQVDQKDNOD- UÕQGDQ oRN GDKD D÷ÕUOÕNOÕ RODUDN VL\DVHWLQ UROQ KâNLP J|UU HWLN NDOÕSODUD X\PDN ]HUH

G]HQOHQHQLQVDQ\Õ÷ÕQODUÕQÕNRRUGLQHHGHQSROLWLNKHJHPRQ\DEXHWL÷LQkoruyucusudur. “Birin- ci, ikinci, üçüncü dünya” VÕUDODPDVÕQÕQRUPDOOHúWLUHQ“anlam”ÕNHQGLWHNHOLQGHEXOXQGXUDQYH

DGÕQDLQVDQKDNODUÕGHGL÷L|OoWOHULEHOLUOH\HQNXUXFX|]QHVL\DVLJFQ\DUDWÕPÕGÕU Badiou bu NXUJXGDHWLNWHQROGX÷XNDGDULQVDQKDNODUÕQGDQEDKVHWPHQLQGHWXWDUVÕ]OÕNROGX÷XQXVDYXQXU

ona göre EX ELU HJHPHQ HWL÷L oDEDVÕGÕU %X WU ELU KâNLP HWL÷L HWL÷L N|W\H GDLU PXWDEDNDW

RODUDN EHOLUOHU N|WQQ LúDUHW HGLOPHVL NROD\NHQ ø\L’QLQ GRODPEDoOÕ \ROODUÕQGD ND\EROPD\ÕS

kötünQNDUúÕWÕRODUDNNRQXPODQGÕUPDNGDKDLúOHYVHOJ|]NPHNWHGLU%DGLRX2QXQ

HWLN WDYUÕ L\LQLQ |QVHOOL÷LQH GD\DQÕU .|WQQ L\LQLQ NHQGLVLQGHQ WUHGL÷L úH\ RODUDN |QFHOL÷L

reddedilmedikçe etik, ELU WU EHNoLOLN RODUDN YDU RODFDNWÕU %DGLRX EXDQOD\ÕúÕ ELU PRWWR NDEL-

OLQGHQ úX FPOH LOH WDVYLU HGHU “1H \DSÕOPDVÕ JHUHNWL÷LQL J|VWHUPH\H oDOÕúPDNWDQVD QH\GHQ

VDNÕQPDVÕQÕQH\LQ\DVDNROGX÷XQXV|\OHPHNGDKDNROD\GÕU” (Badiou 2016, 26).

Badiou Levinas’ÕQWH]OHUL\OHWHPHOOHQHQ|WHNLHWL÷LQGHötekinin ayQÕNDUúÕVÕQGDNL|QFHOL÷LQLQ

GLQLELUDNVL\RPDED÷ODQPDVÕQDLWLUD]HGHU/HYLQDV|WHNLQHNDUúÕ%HQ’LQNHQGLYDUOÕ÷ÕQÕDúDUDN

VRUXPOXOXN DOPDVÕQÕ “7DQUÕVDOOÕ÷ÕQ L]LQL \DQVÕWDQ |WHNL” oHUoHYHVLQGH ROXPODPÕú YH EDúNDODUÕ

LoLQ\DúDPD\ÕELULPDQGHQH\LPLER\XWXQDWDúÕPÕúWÕ&ULWFKOH\ 2012, 16). Levinas Kitab-Õ0X- kaddes’HDLWNLWDELGúQFHQLQHWLN\RUXPXQXHWNLOHGL÷LQLHellen GúQFHVLQLQLVHRQXQGLOGHNL

IHOVHILLIDGHVLQLEHOLUOHGL÷LQLLIDGHHWPLúWL/HYLQDV%DGLRXWDPGDEXQRNWD\ÕNHQGLQH

hedef alPÕú YH /HYLQDV’ÕQ HWL÷LQGHNL GLQî WHPHO QHGHQL\OH IHOVHIH \DSPDGÕ÷ÕQÕ WHUPLQRORML- sindeki Hellen DWPRVIHUL QHGHQL\OH \DSWÕ÷ÕQÕQ DUWÕN teoloji de ROPDGÕ÷ÕQÕ LGGLD HWPLúWLU 2QXQ

“ER]XOPXú GLQ RODUDN HWLN” DGODQGÕUPDVÕ GD LWLUD]ÕQÕQ úLGGHWLQL RUWD\D NR\DU Onun felsefesini

“Levinas’ÕQ ELU IHOVHIHVL \RNWXU WHRORMLQLQ KL]PHWNDUÕRODQ ELU IHOVHIHVL ELOH\RNWXU 'DKDoRN

WHRORMLWDUDIÕQGDQKNPV]NÕOÕQDQ ELUIHOVHIHGLUNDUúÕPÕ]GDNLEXWHRORMLGHDUWÕNWHRORMLGH÷LO- dir” diyerek anti-felsefe ilan eder (Badiou 2016, 37). Badiou anti-felsefe ile her türlü kavramsal D\UÕPÕQ|WHVLQGHNLELUDODQDVDI\DGDPXWODNGH÷HU\NOHQPHVLQLNDVWHWPHNWHGLU

(WL÷L0XWODNgWHNL’QLQL]OHULQLQLIúDHGLOGL÷L|WHNLQHVRUXPOXOX÷DKDVUHWPHN%DGLRXDoÕVÕQ- GDQ RQX DGÕQD IHOVHIHGH GHQLOHELOHFHN KHU úH\GHQ VR\XWODPDNWÕU %DGLRX |WHNL HWL÷LQLQ

VRUXPOXOXN QRV\RQXQGD ELU KDNLNDWLQ JHUHNWLUGL÷L \HQL WDYÕU YH \DúDP WDU]Õ LQúD HGLOLúLQGHNL

HWNLQNXGUHWLQHNVLNROGX÷XQXVDYXQXU<HQLGXUXPODUD\HQLWDYÕrlar icat etmek yerine, sorum- OXOXNDGÕDOWÕQGDJHQHOELUGDYUDQÕúNDOÕEÕVXQXOXU/HYLQDV’ÕQVRUXPOXOXNDGÕQÕYHUGL÷LVRQVX]

DoÕNOÕNWHPHOLQGHWDPDPHQGLQGDUFDMHVWOHUGLU%HQ’LQNHQGLYDUOÕ÷ÕQÕ\DGVÕPDNSDKDVÕQD|WHNL

LoLQ\DSWÕ÷ÕKHUúH\GLQî bir edimdir. Levinas’ÕQ“HWLNNXUDPÕQÕQWHRORMLROPDGÕ÷Õ” ÕVUDUÕQÕQHWLN

tezlerinin dinî NDUDNWHULQLPDVNHOHPH\HoDOÕúPDNROGX÷XQXV|\OHPHNWHYHIHOVHIH-WHRORMLNDUÕ- úÕPÕ ROGXNoD PX÷ODN ELU NDQDDWOHU WRSODPÕ PH\GDQD JHWLUGL÷LQL LIDGH HWPHNWHGLU %DGLRX’nun öteki eWL÷LQH \|QHOLN “GLQGDU ROPD\DQ GLQGDUFD V|\OHP EHFHULNVL] KNPHWOHULQ NXOODQGÕ÷Õ

PDQHYL GROJX PDO]HPHVL \HQL PRGD YDD]ODUGD UDKPHWOL VÕQÕI PFDGHOHVL \HULQH YD]HGLOHQ ELU

kültür sosyolojisi” úHNOLQGH DWIHWWL÷L VÕIDWODU EX PDVNHOHPH oDEDVÕQD GDLU VHUW HOHúWLULOHUGHQGLU

%DGLRX   %DGLRX IHOVHIL VRUXODUÕQ \HQLGHQ tDQUÕVDOOÕNOD LOLúNLOHQGLULOPHVLQL ELU G|- QHPLQND]DQÕPODUÕQÕQUHGGHGLOPHVLRODUDNGH÷HUOHQGLULUYHVRUDU“.XWVDOGDQDUÕQGÕUDQELUoD÷ÕQ NHQGLVLQH VXQGX÷X |]JUO÷ YH JF USHUHUHN UHGGHWWLUHFHN QH JHOGL IHOVHIHQLQ EDúÕQD"”

(Badiou 2012, 52).

%DGLRX EX HOHúWLULOHULQGHQ VRQUD /HYLQDV IHOVHIHVLQLQ WHPHO PRWWRVX RODQ |WHNLQL D\QÕ’ya öncelemeyi tamamen ters \]HWPHNJHUHNWL÷LQLYHVRUXQXQ“D\QÕ’\ÕWDQÕPDN” VRUXQXROGX÷XQX

savunur. Öteki’nLWDQÕPD\DRQXD\QÕNDUúÕVÕQGD|QFHOHPH\H\|QHOLNKHUWUOHWLNKNPWHUN

edilmelidir (Badiou 2016, 38-39). Bununla Badiou’QXQELUWLUDQOÕ÷ÕIHOVHILED÷ODPGDGHVWHNOH- GL÷LQLGúQPHN\DQOÕúRODFDNWÕU%DGLRX’QXQGHUGL|WHNLOL÷HJ|VWHULOHQLOJL\LVDKLFL EXOPDPDVÕ

YHEXLOJLQLQNDEDELUVRV\RORML\HGD\DQGÕ÷ÕQÕGúQPHVLGLUgWHNLHWL÷LQLELUWUNOWUNXUDP- FÕOÕ÷Õ RODUDN QLWHOHU YH |WHNL NDUúÕVÕQGD WDNÕQÕODQ WDYUÕ “bir turistin töre, adet ve inançlar oHúLWOLOL÷L NDUúÕVÕQGD NDSÕOGÕ÷Õ E\OHQPH\H” EHQ]HWLU 2QD J|UH YDKúLOHU NDUúÕVÕQGD V|PUJH- FLQLQ\DúDGÕ÷ÕHJ]RWLNúDúNÕQOÕNYHDODND\DEHQ]H\HQ|WHNL\DNODúÕPÕQDLWLEDUHGLOHPH]Badiou, Levinas’ÕQWHPHOWHPDVÕRODQ“|WHNLQLWDQÕPDN” NDYUDPÕQÕQKLoELUVRPXWGXUXPXD\GÕQODWDPD-

\DFD÷ÕQÕYHWPGQ\DQÕQVRV\RORMLNIDUNOÕOÕNODUDVDKLS|WHNLOHUOHGROXROGX÷XQXYHEXQXQ]H- ULQHELUHWLNLQúDHWPHQLQLPNâQVÕ]ROGX÷XQXLIDGHHWPLúWLU%DGLRX|WHNLOL÷LIDUNOÕOÕ÷ÕNOWUGHQ

WDPDPHQ VR\XW ELU ED÷ODPGD WDUWÕúPD WDUDIWDUÕGÕU |WHNL HWL÷LQLQ JQGHPOHUL VRV\RORMinin PHY]XVXGXU 2 EDúNDOÕN NRQXVXQX kendilik deneyiminin içinde yorumlamak ister; kendilik GHQH\LPLPL]LQKLoELUúHNLOGH“ELUELUOLNVH]JLVLGH÷LOELUIDUNOÕODúPDODELUHQWL” ROGX÷XQXLIDGH

HGHU.HQGLOLNYHEDúNDOÕNLOHLOJLOL5LPEDXG’nun, “%HQELUEDúNDVÕGÕU” GL]HVLQLEDúNDOÕ÷ÕQ|]

olarak yorumlar (Badiou 2016, 39-40).

gWHNLHWL÷LQLQLQVDQKDNODUÕNDWHJRULVLVRUXPOXOXNYHtDQUÕVDOOÕNWH]OHULQHGDLU%DGLRX’nun bu LWLUD]ODUÕQÕ GH÷HUOHQGLUGLNWHQ VRQUD RQXQ gWHNL HWL÷LQLQ NDUúÕVÕQGD NRQXPODQGÕUGÕ÷Õ DOWHUQatif hakikat HWL÷LQLWDUWÕúPD\DJHoHELOLUL]

(WL÷LQ6DKQH'H÷LúLPL+DNLNDW(WL÷L

Badiou’nun KDNLNDWHWL÷L LOHVXQGX÷X alternatif|WHNLHWL÷LQLQDoPD]ODUÕQDGDLUWDQÕVÕNDGDUUDGL- NDOGLU +DNLNDW ILNULQLQ oD÷GDú IHOVHIHGH FLGGL ELU VDOGÕUÕ DOWÕQGD ROGX÷XQX GúQHQ %DGLRX

NODVLNKDNLNDWWHRULOHULQGHQIDUNOÕELUKDNLNDWWHRULVLJHOLúWLUHUHNEXQXHWL÷LQLQGHWHPHOLQH\HU- OHúWLULU2QXQWHRULVLQGHKDNLNDWDúNÕQROPDGÕ÷ÕJLELDPSLULNROJXODUÕQJHUoH÷HX\JXQOX÷X\DGD

PDQWÕN|QHUPHOHULQLQWXWDUOÕOÕ÷ÕGH÷LOGLUYHULOLGXUXPLoLQGHRUWD\DoÕNDQEDúWDQ EDúD\HQLELU

icat düzenidir (Critchley 2012, 111).

Badiou’QXQHWLNYH|]QHNRQXVXQGDNLKDUHNHWQRNWDVÕJHQHOWHRULNVR\XWODPDODUDGD\DQPDN- WDQ]L\DGHEHOLUOLELUNRúXONRQX\HUYH]DPDQÕGDLoHUHQWHNLOROD\ODUGÕURJHQHOELUHWLNNDEXO

etmez, ona göre “ELUúH\LQHWL÷L” YDUGÕU7HNLOGXUXPODUÕQGúQFHLoLQGHNL\HULQLQVDSWDQPDVÕ çaEDVÕ JHQHO HWLN YDUVD\ÕPÕQÕQ VÕ÷ VXODUÕQGDQ oÕNÕODUDN J|VWHULOHELOLU %DGLRX  

Hakikat, bizzat bireyler ya da gruplar tDUDIÕQGDQEHOOLELU]DPDQYHPHNâQGDYHEHOOLNRúXOODUGD

\DUDWÕOÕU EX DQODPGD DúNÕQ KDNLNDWLQ \HULQL LFDW HGLOHQ GQ\HYL KDNLNDWOHU DOPÕúWÕU +DOOZDUG

%DGLRXKDNLNDWUHWLOHELOHFHNDODQODUÕELOLPVDQDWSROLWLNDYHDúNROPDN]HUHVD- dece G|UWNDWHJRULLOHVÕQÕUODU$QFDN]HUOHULQHELUKDNLNDWHWL÷LLQúDHGLOHELOHFHNEX dört alan- daki tekil olayODUÕQELUHWL÷LRODELOLU)HOVHIHEXDODQODUGDNLKDNLNDWOHULUHWPH]RQODUÕ\DNDODUYH

GúQFHLoHULVLQGHNLNRQXPODUÕQÕEHOLUOHU%DGLRXD7).

+DNLNDWHWL÷LQLQWHPHOo|gesi bulunur; ROD\ROD\ÕQ|]QHVLYH|]QHQLQROD\DVDGDNDWL. Bu üç ögH ELUELULQLQ ]RUXQOX NRúXOX RODUDN KDNLNDW HWL÷LQLQ NXUXFX IDNW|UOHULGLU Olay, durumdan, NDQDDWOHUGHQYHVWDWNRQXQKHUWUOWHRULNYHSUDWLNELOJLVUHFLQGHQNRSXúXVHULPOH\HQJHQLú

NDSVDPOÕGH÷LúLPOHUGLUROD\GQ\DGDPH\GDQDJHOVHGHRGQ\DQÕQ\DVDODUÕQGDQoÕNDUVDQDPD]

ve hesap edilemez +DNLNDW ROD\ODUÕQD bilimsel olay olarak Galileo’nun devrimi; VDQDW ROD\Õ

olarak Aiskhylos’XQ WUDJHG\DVÕ; SROLWLN RODUDN )UDQVÕ] Devrimi YH DúN ROD\Õ RODUDN GD LQVDQÕQ

NHQGLQGHEDúNDELULROPD\ÕGHQH\LPOH\HELOHFH÷LELUDúN|UQHNYHULOHELOLU. %XKDNLNDWROD\ODUÕ

YHULOLGXUXPGDUDGLNDOELUNÕUÕOPD LOHKHVDSODQDPD]ELUNRSXúXLPOHU2OD\’ÕQROD\RODUDNDGODQ- GÕUÕODELOPHVLRQDVDGDNDWHGHQg]QH’QLQYDUOÕ÷Õ\ODPPNQGU+DNLNDWOHUHWL÷LQHJ|UHJHQHO

ve tek bir özne yoktur; ne kadar haNLNDWYDUVDRNDGDU|]QHYDUGÕU (Badiou 2012, 21-23). Bir bi- reyin g]QH RODELOPHVL LoLQ YXNX EXODQ KDNLNDW ROD\ÕQD VDGDNDW J|VWHUPHVL JHUHNLU +DNLNDW

usulünün maddi topolojisine paralel olarak hakikate taELRODQ|]QHVLGHVR\XW|]QHGH÷LO, maddi hakikate sadakat duyan somut ve tekil öznedir.

Hakikatin vuku bXOPDVÕg]QH’\L\HQLELUYDUROXú YHROD\DED÷OÕGDYUDQÕúWDU]ÕLFDWHWPH\H

VHYNHGHU+DNLNDWDODQODUÕQÕQKHUKDQJLELULQGHJHUoHNOHúHQ“KDNLNDWROD\Õ” özneyi geleneklerin

|QHUGL÷LQGHQYH\DDOÕúÕODJHOPLúGDYUDQÕúWDU]ODUÕQGDQIDUNOÕGDYUDQPD\DYH\DúDPÕQÕEWQ\OH

yenLGHQ LúOHPH\H oD÷ÕUÕU %LU KDNLNDW HWL÷LQLQ LúOH\LúL YH DPDFÕ ELUH\LQ KDNLNDWH ED÷OÕ WDYÕUODU

ROXúWXUPDVÕQGD\DWDU%DGLRXKDNLNDWVUHFLQHED÷OÕOÕ÷DYHEXVUHFHX\JXQELUWDYÕUYH\DúDP

WDU]ÕLúOHPH\H“sadakat” DGÕQÕYHULU%LUH\L|]QHKDOLQHJHWLUHELOHFek olan hakikate sadakatidir (Badiou 2016a, 30-31). Sadakat, Özne’QLQ DOÕúÕOPÕú GXUXPGDQ VÕ\UÕOPDVÕQÕ YH \HQL ELU WDYÕU

JHOLúWLUPHVLQL JHUHNOL NÕODQ GXUXPD NDUúÕ 2OD\’ÕQ WDUDIÕQGD ROPD NRQXVXQGD J|VWHUGL÷L |]QHO

azimdir. Hakikat de Özne’nin sadakatinin duUXPLoLQGHLQúDHWWL÷LúH\GLU&ULWFKOH\

Badiou, Spinoza’QÕQYDUOÕNWDVHEDWconatusGHGL÷LúH\LDúPD\ÕvDUOÕNWDVHEDWWDQNRSPD\Õ

VDGDNDWQRV\RQXED÷ODPÕQGDROXPODU/HYLQDVGDconatus’u DúPD\ÕHWL÷LQWHPHOLQHNR\PXúWXr;

ancak Badiou’nun conatus’XDúPDDPDFÕGDWDU]ÕGD/HYLQDV’ÕQNLQGHQEWQ\OHIDUNOÕGÕUCo- natus%DGLRXLoLQLQVDQÕQoÕNDUÕQÕQSHúLQHGúPHVLNHQGLQLNRUXPDVÕGÕUYHEXKDOL\OHLQVDQODU

LoLQ\ROJ|VWHULFLELU\DVDGÕU$QFDNKDNLNDWDODQÕQDJLUPHNconatus arzusunu temele almakla PPNQGH÷LOGLUConatus KHUNHVJLELGXUXPDDLWROPD\ÕJHUHNWLULUDQFDNNLúL\LELUKDNLNDWLQ

|]QHVL\DSDFDNúH\YDUOÕNWDVHEDWÕNÕUPDNRQGDQNDOÕFÕELUNRSXúJHUoHNOHúWLUPHNWLU Conatus’u DúPDNYHKDNLNDWOHUDODQÕQÕQ|]QHVLROPDNWHODIIX]XNROD\DQFDNJHUoHNOHúWLULOPHVL]RURODQELU

mottoda ortaya konulur: “6HEDWÕQÕDúDQúH\GHVHEDWHGHELOPHNLoLQHOLQGHQJHOHQL\DS.HVLQWL\H

X÷UDWPDNWDVHEDWHW” (Badiou 2016, 56). Bu motto Badiou’QXQIHOVHIHVLQLQJHQHODPDFÕ\ODGD

uyumludur. “)HOVHIHYDUROXúXGH÷LúWLUPH\H\DUD\DQELUúH\GLU” FPOHVLNLúLQLQILLOL|]RODQco- natus’u DúPDÕVUDUÕ\ODD\QÕED÷ODPÕWH\Lt eder. Badiou’QXQPXWOXOXNYHWDWPLQDUDVÕQGDJ|UG÷

negatif korelasyon conatus’XDúPDQÕQHWLNOHED÷ODQWÕVÕQDÕúÕNWXWDELOLU.LúLQLQELUH\VHOoÕNDUODUÕ

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girmesinin anlam ve önemini göz DUGÕHWPHVLQHQHGHQROPXúWXUgWHNLOLNN|NOHUL%DWÕPHWDIL- ]L÷LQLQEDúODQJÕFÕQD3DUPHQLGHVYH3ODWRQ’DNDGDUX]DQDQELUPXDPPDGÕUø\L’QLQD\QÕOÕNLOH, Kötü’QQ LVH GÕúVDOOÕN LOH LOLúNLOHQGLULOPHVL EX PXDPPDQÕQ GDLPî ELU \DQVÕPDVÕGÕU gWHNLOL÷LQ

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%DúRN-'Lú6³%DXPDQ¶ÕQ0RGHUQ(WLN(OHúWLULOHUL%D÷ODPÕQGD$KODNLOL÷LQ0SKHPOL÷LQHøOLúNLQ

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