\n <\/figcaption><\/figure>\n
\n
\n – Yaz\u0131\u00e7\u0131l\u0131q da \u00f6yr\u0259dilir art\u0131q?
\n <\/i>\n<\/p>\n
\n – Yaz\u0131\u00e7\u0131da talant olmal\u0131d\u0131r. O g\u0259ncl\u0259ri ora k\u00fc\u00e7\u0259d\u0259n tutaraq y\u0131\u011fm\u0131rlar. \u0130xtisasa q\u0259bul elan edirl\u0259r, yarad\u0131c\u0131l\u0131\u011fa mara\u011f\u0131 olan g\u0259ncl\u0259r ora \u00f6z hekay\u0259l\u0259rind\u0259n g\u00f6nd\u0259rirl\u0259r, y\u0259qin ki, o \u0259s\u0259rl\u0259rd\u0259 s\u0259n\u0259tkarl\u0131q i\u015f\u0131\u011f\u0131 g\u00f6r\u0259nl\u0259ri tan\u0131y\u0131b q\u0259bul edirl\u0259r v\u0259 bundan sonras\u0131 art\u0131q inki\u015faf m\u0259s\u0259l\u0259si olur. Dem\u0259zdim ki, onlar yaz\u0131\u00e7\u0131l\u0131\u011f\u0131 menecerlik kimi \u00f6yr\u0259dirl\u0259r, \u00e7\u00fcnki b\u0259st\u0259karl\u0131q, r\u0259ssaml\u0131q, kino kimi yarad\u0131c\u0131 sah\u0259l\u0259r d\u0259 b\u00fct\u00fcn d\u00fcnyada v\u0259 Az\u0259rbaycanda bu c\u00fcr universitetl\u0259\u015fib. Yaz\u0131\u00e7\u0131l\u0131qda da kino, r\u0259ssaml\u0131q, heyk\u0259ltara\u015fl\u0131q v\u0259 musiqi kimi tarix boyu toplanm\u0131\u015f bilikl\u0259r var, o fak\u00fclt\u0259l\u0259rin yaz\u0131 emalatxanalar\u0131nda o bilikl\u0259r \u0259sas\u0131nda m\u0259\u015fq edirl\u0259r, yaz\u0131\u00e7\u0131 m\u00fc\u0259lliml\u0259rin m\u00fc\u015fayi\u0259til\u0259.\n<\/p>\n
\n O fak\u00fclt\u0259l\u0259rd\u0259n daha yax\u015f\u0131s\u0131 bir yaz\u0131\u00e7\u0131n\u0131n \u00f6z\u00fcn\u00fcn \u00f6z\u00fcn\u00fc k\u0259\u015ff etm\u0259si, m\u00fcst\u0259qil inki\u015faf etdirm\u0259sidir. Yaz\u0131\u00e7\u0131 h\u0259yatda yeti\u015fir. Amma \u00fcst\u00fcn\u00fcz\u0259 nec\u0259 bir yeni n\u0259sil Avropa yaz\u0131\u00e7\u0131lar\u0131n\u0131n kitablar\u0131n\u0131n r\u0259qib g\u0259ldiyini d\u0259 bilm\u0259lisiniz.\n<\/p>\n
\n
\n – Bizd\u0259 d\u0259 son d\u00f6vrl\u0259r g\u0259nc m\u00fc\u0259llifl\u0259r yaran\u0131b. Onlar ard\u0131c\u0131l kitab \u00e7ap edirl\u0259r. Oxuyub izl\u0259misinizmi? \u0130st\u0259rdim onlar haqq\u0131nda da dan\u0131\u015faq. \u00c7at\u0131\u015fan, \u00e7at\u0131\u015fmayan c\u0259h\u0259tl\u0259rind\u0259n.
\n <\/i>\n<\/p>\n
\n – N\u0259srd\u0259 g\u0259ncl\u0259rd\u0259n sonuncu d\u0259f\u0259 H\u0259mid Piriyevin bu il \u00e7\u0131xan hekay\u0259l\u0259r kitab\u0131n\u0131 oxudum, Musa \u018ff\u0259ndi, \u0130lham \u018fkb\u0259rli, Leyla H\u0259s\u0259nova, Alyo\u015fa, Ziya Alar v\u0259 ba\u015fqa g\u0259ncl\u0259rl\u0259 tan\u0131\u015fam, onlar\u0131n yaz\u0131lar\u0131n\u0131 n\u0259 vaxt harada g\u00f6rs\u0259m m\u00fctl\u0259q oxuyuram.\n<\/p>\n
\n
\n – N\u0259rmin xan\u0131m, \u0259d\u0259biyyat\u00e7\u0131n\u0131n v\u0259 \u0259d\u0259biyyat\u0131n nec\u0259 olmas\u0131 sual\u0131 da bizd\u0259 h\u0259l\u0259 davam edir. \u018fd\u0259biyyat\u00e7\u0131dan konkret m\u00f6vqe g\u00f6zl\u0259y\u0259nl\u0259r d\u0259 var, onu tamam\u0259n siyas\u0259td\u0259n uzaq g\u00f6r\u0259nl\u0259r d\u0259 var. Siz n\u0259 d\u00fc\u015f\u00fcn\u00fcrs\u00fcn\u00fcz?
\n <\/i>\n<\/p>\n
\n – “Public intellektual” deyil\u0259n insanlara b\u00fct\u00fcn d\u00fcnyada ehtiyac var. Bu insanlar he\u00e7 bir \u015f\u0259xsi m\u0259nf\u0259\u0259t g\u00fcdm\u0259d\u0259n m\u00fc\u0259yy\u0259n ictimai m\u0259s\u0259l\u0259l\u0259r haqda vicdanla dan\u0131\u015f\u0131rlar. Bel\u0259 ictimai intellektuallara ingilisdilli \u00f6lk\u0259l\u0259rd\u0259 ke\u00e7mi\u015fd\u0259 “Men of letters” deyibl\u0259r, \u00e7\u00fcnki yazma\u011f\u0131 bil\u0259nl\u0259r savadl\u0131 adamlar idi. Bu g\u00fcn Q\u0259rb \u00f6lk\u0259l\u0259rind\u0259 ictimai bir ziddiyy\u0259t yarananda yaz\u0131\u00e7\u0131ya n\u00f6vb\u0259 \u00e7atmadan s\u0259sini ucaldanlar \u00e7ox olur, m\u00fcst\u0259qil m\u0259tbuat var, v\u0259t\u0259nda\u015f c\u0259miyy\u0259ti var, qorxaq, g\u00f6z\u00fcq\u0131rp\u0131q t\u0259rbiy\u0259 olunmam\u0131\u015f azad adamlar \u00e7oxdur. Amma bizim kimi \u00f6lk\u0259l\u0259rd\u0259 yaz\u0131\u00e7\u0131n\u0131n boynuna d\u00fc\u015f\u00fcr bunlar\u0131 dem\u0259k. Yaz\u0131\u00e7\u0131 m\u0259tbuata, eyni zamanda sad\u0259 insanlara, xalqa v\u0259 onun d\u0259rdl\u0259rin\u0259 ba\u015fqalar\u0131ndan daha yax\u0131nd\u0131r. Bizim problem budur ki, Az\u0259rbaycanda yaz\u0131\u00e7\u0131 n\u0259inki susur, susmas\u0131 h\u0259l\u0259 yax\u015f\u0131d\u0131r, \u00fcst\u0259lik, yalan dan\u0131\u015f\u0131r, t\u0259r\u0259f olur, \u00f6z \u015f\u0259xsi m\u0259nf\u0259\u0259tin\u0259 g\u00f6r\u0259 siyas\u0259t\u00e7ilik edir. Az\u0259rbaycan yaz\u0131\u00e7\u0131s\u0131yla siyas\u0259tin m\u00fcnasib\u0259tl\u0259ri haqda “\u018fd\u0259biyyat\u0131m\u0131z\u0131n siyasi m\u0259nz\u0259r\u0259si” adl\u0131 yaz\u0131mda da yazm\u0131\u015fam.\n<\/p>\n
\n
\n – B\u0259s Az\u0259rbaycanda \u0259d\u0259bi t\u0259nqid haqq\u0131nda n\u0259 d\u00fc\u015f\u00fcn\u00fcrs\u00fcn\u00fcz? Bizd\u0259 \u0259d\u0259bi t\u0259nqid, \u0259d\u0259bi agent var? Daha do\u011frusu \u0259d\u0259bi t\u0259nqid\u00e7il\u0259r var, amma n\u0259 i\u015f\u0259 yaramas\u0131 ayd\u0131n deyil. M\u00f6vzu vermir, obyektiv t\u0259ndiq\u00e7ilik yoxdur. Sizc\u0259 s\u0259b\u0259b n\u0259dir?
\n <\/i>\n<\/p>\n
\n – Anlay\u0131\u015flar\u0131m\u0131z d\u00fcnyadak\u0131 anlay\u0131\u015flardan f\u0259rql\u0259nir. D\u00fcnyada h\u0259r \u00e7\u0131xan kitaba \u00e7oxlu pozitiv v\u0259 ya neqativ “revyu”lar yaz\u0131l\u0131r, revyunu h\u0259r k\u0259s yaza bil\u0259r, oxucu da, yaz\u0131\u00e7\u0131lar da, \u0259d\u0259biyyat\u00e7\u0131lar da, jurnalistl\u0259r d\u0259. Revyu jurnallar\u0131 var. Bir d\u0259 var \u0259d\u0259biyyat t\u0259nqid\u00e7il\u0259ri, onlar t\u0259z\u0259 \u00e7\u0131xan konkret \u0259s\u0259r haqda yox, geni\u015f diapazonda, \u0259d\u0259bi tendensiyalar haqda yaz\u0131rlar, onlar\u0131n yaz\u0131lar\u0131 n\u0259z\u0259ri olur, dar \u00e7evr\u0259 adamlar \u00fc\u00e7\u00fcn maraql\u0131 olur. \u00dcmum\u0259n is\u0259 d\u00fcnya \u0259d\u0259biyyat\u0131nda bu g\u00fcn “t\u0259nqid\u00e7i s\u00f6z\u00fc” \u0259h\u0259miyy\u0259t k\u0259sb el\u0259mir, \u00e7\u00fcnki \u0259d\u0259bi prosesin m\u0259rk\u0259zind\u0259 oxucu dayan\u0131r.\n<\/p>\n
\n Az\u0259rbaycanda bir ne\u00e7\u0259 t\u0259nqid\u00e7i var, bilirik ki, onlar n\u0259y\u0259 qadirdil\u0259r, n\u0259y\u0259 qadir deyill\u0259r. Obyektiv t\u0259nqid\u00e7ilik, savadl\u0131 t\u0259nqid tapmaq \u00e7\u0259tindir. Orda t\u0259nqid\u00e7i \u00fcz\u00fcn\u00fc oxucuya tutaraq dan\u0131\u015f\u0131r, bizd\u0259 t\u0259nqid\u00e7i \u00fcz\u00fcn\u00fc m\u00fc\u0259llif\u0259 tutaraq dan\u0131\u015f\u0131r. T\u0259nqid\u00e7i yaz\u0131\u00e7\u0131n\u0131n \u015f\u0259xsiyy\u0259tin\u0259 g\u00f6r\u0259, yaz\u0131\u00e7\u0131n\u0131n v\u0259zif\u0259sind\u0259n v\u0259 perspektivind\u0259n as\u0131l\u0131 olaraq, onun haqq\u0131nda n\u0259 yazaca\u011f\u0131n\u0131 se\u00e7ir. \u018fd\u0259biyyat baronlar\u0131n\u0131n xo\u015funa g\u0259lm\u0259k \u00fc\u00e7\u00fcn b\u0259z\u0259n onlar\u0131n xo\u015flamad\u0131\u011f\u0131 m\u00fc\u0259llifl\u0259ri h\u0259r f\u00fcrs\u0259td\u0259 “t\u0259piyinin alt\u0131na sal\u0131r”. T\u0259nqid\u00e7i ritorikas\u0131 da ibtidaidir. \u018fd\u0259biyyat\u015f\u00fcnasl\u0131q dilil\u0259 yox, “filan-filan adamlar istedads\u0131zd\u0131r”, “stul\u00fcst\u00fc kitabd\u0131r, \u00fcst\u00fcnd\u0259 oturmaq \u00fc\u00e7\u00fcn” kimi s\u00f6zl\u0259rl\u0259. “Ayaqlad\u0131qlar\u0131” adamlar\u0131 el\u0259 se\u00e7irl\u0259r ki, m\u0259hz onlar\u0131 t\u0259nqid el\u0259dikl\u0259rin\u0259 g\u00f6r\u0259 sabah m\u00fckafatland\u0131r\u0131ls\u0131nlar.\n<\/p>\n
\n \u015e\u0259xs\u0259n m\u0259nim v\u0259 bizim n\u0259sil haqq\u0131nda h\u0259mi\u015f\u0259 obyektiv t\u0259nqid yazan bir ya\u015fl\u0131 t\u0259nqid\u00e7i tan\u0131y\u0131ram, onun yax\u015f\u0131 yaz\u0131lar\u0131 olur, ad\u0131n\u0131 burda \u00e7\u0259km\u0259k ist\u0259mir\u0259m, ancaq o da ba\u015fqa yaz\u0131lar\u0131nda konyukturaya uy\u011fun t\u0259rifl\u0259r etm\u0259d\u0259n ke\u00e7inmir. Bel\u0259 d\u0259 ki, m\u0259n \u00f6z\u00fcm ham\u0131dan yax\u015f\u0131 bilir\u0259m \u00f6z z\u0259if v\u0259 g\u00fccl\u00fc c\u0259h\u0259tl\u0259rimi, hardan g\u0259lib hara getdiyimi, “obyektiv v\u0259 m\u00f6vzu ver\u0259n t\u0259nqid\u00e7iy\u0259” d\u0259 ehtiyac hiss etmir\u0259m.\n<\/p>\n
\n
\n – Sizin haqq\u0131n\u0131zda h\u0259mi\u015f\u0259 N\u0259rmin ba\u015fqa c\u00fcr yaz\u0131r deyib sizi ba\u015fqa k\u00f6\u015f\u0259 yazarlar\u0131ndan f\u0259rql\u0259ndirirl\u0259r. Bu f\u0259rqliliyi n\u0259 yarad\u0131r? Bu bir d\u0259sti x\u0259ttdir ya bel\u0259 al\u0131n\u0131r?
\n <\/i>\n<\/p>\n
\n – M\u0259n k\u00f6\u015f\u0259 yazm\u0131ram, yaz\u0131lar\u0131m\u0131n janr\u0131 b\u0259dii publisistikad\u0131r, esse yaz\u0131ram. K\u00f6\u015f\u0259 yaz\u0131s\u0131yla m\u0259nim yazd\u0131\u011f\u0131m b\u0259dii publisistika janr\u0131n\u0131n f\u0259rqi budur ki, k\u00f6\u015f\u0259 yaz\u0131s\u0131nda b\u0259dii olmaq iddias\u0131 yoxdur, m\u0259ns\u0259 b\u0259dii v\u0259 ictimai m\u00f6vzunun s\u0259rh\u0259dind\u0259 yaz\u0131ram.\n<\/p>\n
\n
\n – Bel\u0259 fikir var, deyirl\u0259r N\u0259rmin Kamal yum\u015faq m\u00f6vzular haqq\u0131nda yum\u015faq yaz\u0131lar yaz\u0131r. Onun k\u00f6\u015f\u0259l\u0259ri di\u015fsiz olur. Ciddi bir davas\u0131 olmur. N\u0259 d\u00fc\u015f\u00fcn\u00fcrs\u00fcn\u00fcz?
\n <\/i>\n<\/p>\n
\n – Bir az t\u0259\u0259cc\u00fcbl\u00fcd\u00fcr, \u00e7\u00fcnki ortal\u0131qda konkret m\u00f6vqeyi olan 10 publisist varsa, biri m\u0259n\u0259m. Son ill\u0259rd\u0259 \u00f6lk\u0259nin g\u00fcnd\u0259mind\u0259 olan b\u00f6y\u00fck m\u0259s\u0259l\u0259l\u0259rd\u0259n el\u0259 birisi olmay\u0131b ki, o haqda yaz\u0131 yazmay\u0131m. Se\u00e7kil\u0259rd\u0259n, televiziyan\u0131n m\u00fcst\u0259qil olmamas\u0131ndan, jurnalist-yaz\u0131\u00e7\u0131 q\u0259tll\u0259rind\u0259n, Sovetski m\u0259s\u0259l\u0259sind\u0259n, N\u0130DA-\u00e7\u0131lar\u0131n i\u015find\u0259n, X\u0259dic\u0259 \u0130smay\u0131l h\u0259bs edil\u0259nd\u0259, yoxsulluqdan, v\u0259 onlarca ba\u015fqa m\u0259s\u0259l\u0259d\u0259n an\u0131nda konkret m\u00f6vqeli yaz\u0131lar\u0131m \u00e7ap olunub. (Yeri g\u0259lmi\u015fk\u0259n, son on ild\u0259 m\u0259tbuatda yazd\u0131\u011f\u0131m essel\u0259rd\u0259n se\u00e7ib toplam\u0131\u015f\u0131q, yax\u0131n vaxtlarda kitab \u00e7\u0131xacaq.)
\n
\n \u018fslind\u0259 is\u0259 m\u0259nim \u0259sas i\u015fim, \u0259sas m\u0259qs\u0259dim v\u0259t\u0259nda\u015fl\u0131q d\u0259rdl\u0259rind\u0259n yazmaq deyil, onlar\u0131 susmamaq xatirin\u0259 yazm\u0131\u015fam. M\u0259hz “yum\u015faq” dedikl\u0259ri o biri tip yaz\u0131lar m\u0259nim \u0259sas i\u015fimdir. \u00c7\u00fcnki m\u0259nim \u0259sas i\u015fim \u0259d\u0259biyyatd\u0131r.\n<\/p>\n
\n
\n – \u00dcmumiyy\u0259tl\u0259 k\u00f6\u015f\u0259 yaz\u0131s\u0131 n\u0259dir? Onu funksional hesab edirsinizmi? B\u0259z\u0259n k\u00f6\u015f\u0259 yaz\u0131s\u0131n\u0131 vaxt\u0131 ke\u00e7mi\u015f, b\u0259z\u0259n is\u0259 \u00fcmumiyy\u0259tl\u0259 faydas\u0131z hesab edirl\u0259r.
\n <\/i>\n<\/p>\n
\n – K\u00f6\u015f\u0259 yaz\u0131s\u0131 x\u0259b\u0259rl\u0259r\u0259, g\u00fcnd\u0259md\u0259ki m\u0259s\u0259l\u0259l\u0259r\u0259 ayr\u0131-ayr\u0131 m\u00fc\u0259llifl\u0259rin g\u00fcnd\u0259lik, h\u0259ft\u0259lik r\u0259yidir. Vaxt\u0131 h\u0259m ke\u00e7ib, h\u0259m d\u0259 ke\u00e7m\u0259yib. Effekti k\u00f6\u015f\u0259ni kimin yazmas\u0131ndan as\u0131l\u0131d\u0131r, o adam n\u0259 d\u0259r\u0259c\u0259d\u0259 t\u0259cr\u00fcb\u0259lidir, pe\u015f\u0259kard\u0131r, yazd\u0131\u011f\u0131 sah\u0259d\u0259 s\u00f6z dem\u0259si n\u0259 d\u0259r\u0259c\u0259d\u0259 maraql\u0131d\u0131r. Az\u0259rbaycanda yax\u015f\u0131 k\u00f6\u015f\u0259 yazarlar\u0131 olub, bu g\u00fcn d\u0259 var, onlar\u0131n bir ne\u00e7\u0259si art\u0131q ictimai intellektuala \u00e7evrilib. Ancaq xarici m\u0259tbuatdak\u0131 “Comment is Free” tipli a\u00e7\u0131q k\u00f6\u015f\u0259l\u0259r d\u0259 yax\u015f\u0131 olur, orada daimi bir adam yazm\u0131r, h\u0259r g\u00fcn bir ba\u015fqa sah\u0259nin adam\u0131 g\u00fcnd\u0259md\u0259ki m\u0259s\u0259l\u0259 haqda yaz\u0131r.\n<\/p>\n
\n
\n – N\u0259rmin xan\u0131m, bizim c\u0259miyy\u0259td\u0259 filosof kimi t\u0259qdim olunan \u00e7ox adam var. M\u0259s\u0259l\u0259n Kamal Abdulla, \u018flisa Nicat. B\u0259s klassik anlamda kiml\u0259ri filosof hesab ed\u0259 bil\u0259rik, kiml\u0259ri ed\u0259 bilm\u0259rik?
\n <\/i>\n<\/p>\n
\n – Bizd\u0259 f\u0259ls\u0259f\u0259d\u0259n qopmu\u015f “filosof” s\u00f6z\u00fc var. O s\u00f6z\u00fc bir f\u0259xri r\u00fctb\u0259 kimi, \u00e7\u0259l\u0259ng kimi tax\u0131rlar. Ancaq bilin ki, f\u0259ls\u0259fi sistemsiz, f\u0259ls\u0259f\u0259siz filosof olmaz, bu, ordusuz toy general\u0131 kimi bir \u015feydir. Bizd\u0259 “filosof” s\u00f6z\u00fcn\u00fc “a\u011f\u0131ll\u0131”, “d\u00fc\u015f\u00fcnc\u0259li” adam kimi bir s\u00f6z\u0259, sif\u0259t\u0259 \u00e7eviribl\u0259r.\n<\/p>\n
\n Deyirsiniz ki, b\u0259s klassik anlamda filosof kiml\u0259ri hesab ed\u0259 bil\u0259rik. \u0130lahiyyyat v\u0259 elmd\u0259n k\u0259nar sah\u0259d\u0259 – f\u0259ls\u0259f\u0259d\u0259 filosof \u00f6z f\u0259ls\u0259fi sistemi olan adamlara deyilir, varl\u0131q (ontologiya), idrak (gnoseologiya), d\u0259y\u0259rl\u0259r (aksiologiya) sah\u0259sind\u0259 v\u0259 ya onlardan birind\u0259 filosofun ba\u015fqa filosoflardan f\u0259rql\u0259n\u0259n \u00f6z f\u0259ls\u0259fi sistemi olur. F\u0259ls\u0259fi sistem \u2013kitablar\u0131n, m\u0259qal\u0259l\u0259rin say\u0131yla \u00f6l\u00e7\u00fclm\u00fcr. Filosof Sokrat\u0131n he\u00e7 kitab\u0131 yox idi, o, yaln\u0131z dan\u0131\u015fm\u0131\u015fd\u0131, he\u00e7 zaman yazmam\u0131\u015fd\u0131. Filosoflar t\u0259kc\u0259 ke\u00e7mi\u015fd\u0259 olmay\u0131b, bu g\u00fcn d\u0259 d\u00fcnyada bir filosoflar n\u0259sli var. Onlar\u0131 oxudu\u011funuz zaman aralar\u0131nda ah\u0259ng hiss ed\u0259rsiniz. Thomas Nagel, Noam Chomsky, Robert Nozick, Rorty v\u0259 ba\u015fqa \u00e7a\u011fda\u015f filosoflar\u0131 birl\u0259\u015fdir\u0259n bir c\u0259h\u0259t var, onlar h\u0259m \u0259s\u0259rl\u0259rind\u0259, h\u0259m \u00e7\u0131x\u0131\u015f v\u0259 m\u00fcsahib\u0259l\u0259rind\u0259 b\u0259\u015f\u0259riyy\u0259tin bug\u00fcn\u00fc \u00fc\u00e7\u00fcn, minl\u0259rc\u0259 il\u0259 nail oldu\u011fumuz d\u0259y\u0259rl\u0259ri qorumaq \u00fc\u00e7\u00fcn “filosof s\u00f6z\u00fc” m\u0259suliyy\u0259tini hiss edirl\u0259r.\n<\/p>\n
\n Filosofdan ba\u015fqa, \u00f6z f\u0259ls\u0259fi sistemi olmayan, amma Aristotel, Platon, el\u0259 Nietzsche kimi filosoflara \u015f\u0259rhl\u0259r yazan f\u0259ls\u0259f\u0259nin \u015f\u0259rh\u00e7il\u0259ri, yaxud t\u0259fsir\u00e7il\u0259ri olub v\u0259 var. Bundan ba\u015fqa, universitetl\u0259rd\u0259 haz\u0131r d\u00fcnya f\u0259ls\u0259f\u0259si irsini \u00f6yr\u0259d\u0259n f\u0259ls\u0259f\u0259 m\u00fc\u0259lliml\u0259ri olur, onlar da d\u00fc\u015f\u00fcn\u0259n adamlard\u0131r, f\u0259ls\u0259fi hissiyyatlar\u0131 v\u0259 t\u0259f\u0259kk\u00fcrl\u0259ri var, amma \u00f6zl\u0259rinin f\u0259ls\u0259fi sisteml\u0259ri yoxdur. Varsa, o universitet m\u00fc\u0259llimin\u0259 d\u0259 filosof deyirl\u0259r. Bundan ba\u015fqa, t\u0259dqiqat \u0259sasl\u0131 universitetl\u0259rd\u0259 v\u0259 akademiyalarda f\u0259ls\u0259fi irsin t\u0259dqiqiyl\u0259 m\u0259\u015f\u011ful olan f\u0259ls\u0259f\u0259 tarix\u00e7il\u0259ri var. Bundan ba\u015fqa, c\u0259miyy\u0259td\u0259ki m\u00fcxt\u0259lif ictimai m\u0259s\u0259l\u0259l\u0259ri t\u0259nqid ed\u0259n ictimai intellektuallar var.\n<\/p>\n
\n Bir d\u00fc\u015f\u00fcnc\u0259li adam\u0131n filosof olub-olmad\u0131\u011f\u0131n\u0131 sizin \u015f\u0259xsi inki\u015faf\u0131n\u0131za n\u0259 q\u0259d\u0259r \u00e7ox t\u0259sir etm\u0259sil\u0259 \u00f6l\u00e7\u0259 bilm\u0259zsiniz. Onun \u00f6z f\u0259ls\u0259fi sisteminin olmas\u0131yla bil\u0259 bil\u0259rsiniz. F\u0259ls\u0259fi sisteml\u0259r F\u0259ls\u0259f\u0259ni z\u0259nginl\u0259\u015fdirir, F\u0259ls\u0259f\u0259 tarixind\u0259ki minill\u0259rin f\u0259ls\u0259fi dialoquna n\u0259 is\u0259 bir t\u00f6hf\u0259 verir.
\n
\n F\u0259ls\u0259f\u0259d\u0259 1990-c\u0131 ill\u0259rd\u0259n ba\u015flayan \u00f6z\u00fcn\u00fcinkar, Antifundamentalizm d\u0259 var ki, onlar deyirl\u0259r, f\u0259ls\u0259f\u0259 bu g\u00fcn bir m\u00fcst\u0259qil sah\u0259 kimi \u00f6mr\u00fcn\u00fc ba\u015fa vurub, f\u0259ls\u0259f\u0259 elmin m\u00fcxt\u0259lif sah\u0259l\u0259rinin, inc\u0259s\u0259n\u0259tin, \u0259d\u0259biyyat\u0131n, kinonun \u00fcz\u0259rin\u0259 da\u011f\u0131lm\u0131\u015f \u015f\u0259kild\u0259 ya\u015fay\u0131r, onlar\u0131n fikrinc\u0259, filosof arxaik bir s\u00f6zd\u00fcr, ancaq f\u0259ls\u0259fi yana\u015fma bir metod kimi qal\u0131r. F\u0259ls\u0259fi yana\u015fma n\u0259dir? Konkret des\u0259m, misal \u00fc\u00e7\u00fcn, siyasi t\u0259hlil\u00e7i R\u0259\u015fad \u015eirind\u0259 f\u0259ls\u0259fi yana\u015fma g\u00fccl\u00fcd\u00fcr. F\u0259ls\u0259fi yana\u015fmas\u0131 olan adam h\u00f6km vermir, h\u0259r hans\u0131 bir m\u0259s\u0259l\u0259 haqda lehin\u0259 v\u0259 \u0259leyhin\u0259 arqumentl\u0259ri n\u0259z\u0259r\u0259 alaraq, ehtiyatla n\u0259tic\u0259 \u00e7\u0131xar\u0131r. \u018fks t\u0259qdird\u0259, filosof din t\u0259r\u0259fdar\u0131 olmasa bel\u0259, metodca dini yana\u015fmas\u0131 olur.\n<\/p>\n
\n
\n – \u018flisa Nicat\u0131n sad\u0259 dilind\u0259, sad\u0259 f\u0259ls\u0259f\u0259sind\u0259 ziyanl\u0131 olan n\u0259dir? Y\u0259ni sizc\u0259 onun faydal\u0131 oldu\u011fu bir ke\u00e7ici t\u0259b\u0259q\u0259 yoxdur? V\u0259 ya bunun olmas\u0131nda problem n\u0259dir?
\n <\/i>\n<\/p>\n
\n – \u0130st\u0259yir\u0259m bil\u0259siniz ki, m\u0259n\u0259 g\u00f6r\u0259, sad\u0259 dil \u00fcst\u00fcn dildir. Sad\u0259 v\u0259 m\u00fcr\u0259kk\u0259b dil deyil\u0259n bir ayr\u0131se\u00e7kilik yoxdur f\u0259ls\u0259f\u0259d\u0259, ola da bilm\u0259z. \u018fn sad\u0259 dili olan Sokratla m\u00fcr\u0259kk\u0259b dili olan Kant h\u0259r ikisi b\u00f6y\u00fck filosofdur.\n<\/p>\n
\n K\u0259nardan sual oluna bil\u0259r ki, Az\u0259rbaycanda bu q\u0259d\u0259r vacib m\u0259s\u0259l\u0259 var, filosof kimdir, kim deyil s\u00f6hb\u0259ti indi n\u0259 d\u0259r\u0259c\u0259d\u0259 vacib m\u0259s\u0259l\u0259dir. Qoyun burdan ba\u015flay\u0131m. Az\u0259rbaycanda \u0259d\u0259bi m\u00fchitl\u0259 yana\u015f\u0131, bir f\u0259ls\u0259fi m\u00fchit d\u0259 var. Sovet marksizminin hakimiyy\u0259ti da\u011f\u0131landan sonra \u015fair-filosof da deyil\u0259n Nitzsche kimi k\u00fctl\u0259vi anla\u015f\u0131lmas\u0131 asan olan bir ne\u00e7\u0259 filosofun kitablar\u0131 Moskvada \u00e7ap olundu, Bak\u0131ya da g\u0259ldi. Kitab sevgisi olan, Sovet d\u00f6vr\u00fc marksizmind\u0259 h\u0259yat f\u0259ls\u0259f\u0259si olmad\u0131\u011f\u0131 \u00fc\u00e7\u00fcn i\u00e7ind\u0259ki f\u0259ls\u0259fi bo\u015flu\u011fu, narahatl\u0131\u011f\u0131 onunla doldura bilm\u0259y\u0259nl\u0259r bir ne\u00e7\u0259 yax\u015f\u0131 adam\u0131m\u0131z o kitablar\u0131 oxudular v\u0259 onlar\u0131 sanki aforizm qavray\u0131rm\u0131\u015f kimi qavrad\u0131lar. O kitablara f\u0259ls\u0259f\u0259 tarixinin bir par\u00e7as\u0131 kimi yox, m\u00fcq\u0259dd\u0259s kitab kimi ba\u011fland\u0131lar. Odur-budur, iyirmi il\u0259 yax\u0131nd\u0131r ki, bu adamlar f\u0259ls\u0259f\u0259ni “Qad\u0131n\u0131n yan\u0131na ged\u0259nd\u0259 q\u0131l\u0131nc\u0131 \u00f6z\u00fcnl\u0259 g\u00f6t\u00fcr” san\u0131rlar. \u0130ndi m\u0259nim \u018flisa Nicat haqda yazd\u0131\u011f\u0131m Facebook statusuna “yaz\u0131\u00e7\u0131lar\u0131n davas\u0131” kimi yana\u015f\u0131lmas\u0131 bix\u0259b\u0259rlikd\u0259n ba\u015fqa bir \u015fey deyil. Bu dava olsa-olsa, f\u0259ls\u0259f\u0259d\u0259 yeni v\u0259 k\u00f6hn\u0259 n\u0259slin davas\u0131d\u0131r.
\n
\n M\u0259nim etiraz\u0131ma s\u0259b\u0259b olan sad\u0259 dil deyil, amat\u00f6r m\u00fclahiz\u0259l\u0259rdir, filosof t\u0259qdimat\u0131 alt\u0131nda ciddi m\u0259s\u0259l\u0259l\u0259rd\u0259 qeyri-ciddi v\u0259 yanl\u0131\u015f dan\u0131\u015f\u0131lmas\u0131d\u0131r. Bir yaz\u0131\u00e7\u0131 \u00fc\u00e7\u00fcn normal dan\u0131\u015f\u0131q idi. Onu jurnalistl\u0259r filosof kimi t\u0259qdim etdiyi \u00fc\u00e7\u00fcn etiraz etdim. B\u0259li, filosofun bu c\u00fcr dan\u0131\u015fmas\u0131 ziyanl\u0131d\u0131r.\n<\/p>\n
\n Soru\u015fursunuz ki, ziyan n\u0259dir. \u0130caz\u0259 verin deyim.\n<\/p>\n
\n Birincisi, filosof \u00fc\u00e7\u00fcn polemik \u0259hval-ruhiyy\u0259 vacib c\u0259h\u0259tdir. D\u00fcnya “bu, bel\u0259dir, bu da bel\u0259” deyil\u0259c\u0259k q\u0259d\u0259r sad\u0259 yer deyil. Onsuz da ham\u0131n\u0131n ictimai-siyasi hadis\u0259l\u0259r haqda n\u0259s\u0259 bir r\u0259yi var, filosof s\u00f6z\u00fcn\u0259 is\u0259 f\u0259ls\u0259fi yana\u015fmaya g\u00f6r\u0259 ehtiyac hiss edirik. F\u0259ls\u0259fi yana\u015fma, f\u0259ls\u0259fi metod n\u0259dir, yuxar\u0131da dedim. Filosof s\u00f6z\u00fc o m\u00fcsahib\u0259d\u0259ki kimi f\u0259ls\u0259fi yana\u015fmadan m\u0259hrumdursa, bu, \u0259lb\u0259tt\u0259, f\u0259ls\u0259f\u0259nin n\u00fcfuzu \u00fc\u00e7\u00fcn d\u0259 ziyand\u0131r, bizim d\u00fc\u015f\u00fcnc\u0259miz \u00fc\u00e7\u00fcn d\u0259.\n<\/p>\n
\n \u0130kincisi, misal \u00fc\u00e7\u00fcn, yad\u0131ma d\u00fc\u015f\u0259nl\u0259rd\u0259n biri, o deyir ki, elmd\u0259 inki\u015faf olur, ancaq f\u0259ls\u0259f\u0259d\u0259 inki\u015faf olmur. Bu, s\u0259hvdir. F\u0259ls\u0259f\u0259d\u0259 inki\u015faf var. F\u0259ls\u0259fi bilikl\u0259r v\u0259 ideyalar inki\u015faf edir. Yeddi Yunan M\u00fcdrikinin, Falesin kainat\u0131 v\u0259 insan\u0131 nec\u0259 izah etm\u0259sin\u0259 bax\u0131n, bu g\u00fcn m\u0259g\u0259r biz kainat\u0131 onlar kimi izah edirik? Bir filosofun \u00f6z inki\u015faf\u0131 da olur, tarixi bax\u0131mdan f\u0259ls\u0259fi ideyalar\u0131n inki\u015faf\u0131 da. AB\u015e universitetl\u0259rinin buraxd\u0131\u011f\u0131 f\u0259ls\u0259f\u0259 tarixin\u0259 dair hans\u0131 kitab\u0131 almaq ist\u0259yirs\u0259ns\u0259, g\u00f6r\u00fcrs\u0259n ad\u0131 bel\u0259dir: “Ideas in Process: A Study on the Development of Philosophical Concepts” (\u0130deyalar prosesd\u0259. F\u0259ls\u0259fi anlay\u0131\u015flar\u0131n inki\u015faf\u0131 haqda).\n<\/p>\n
\n Aristotelin cinsl\u0259rin yaran\u0131\u015f\u0131 haqda izah\u0131na bax\u0131n, m\u0259g\u0259r biz bu g\u00fcn qad\u0131n v\u0259 ki\u015finin nec\u0259 yaranmas\u0131n\u0131 el\u0259 izah edirik? F\u0259ls\u0259fi dild\u0259 bir zamanlar olmu\u015f “d\u00f6rd \u00fcns\u00fcr v\u0259 apeiron”, “aether madd\u0259si” v\u0259 sair kimi s\u00f6zl\u0259r han\u0131? Harada olacaq, inki\u015faf ed\u0259r\u0259k \u0259l\u0259nib. Dind\u0259 inki\u015faf yoxdur, f\u0259ls\u0259f\u0259d\u0259 is\u0259 inki\u015faf var. \u00c7\u00fcnki f\u0259ls\u0259f\u0259d\u0259 f\u0259ls\u0259fi m\u0259kt\u0259bl\u0259r var. F\u0259ls\u0259fi m\u0259kt\u0259b o dem\u0259kdir ki, bir filosofun ideyalar\u0131 onun ard\u0131c\u0131llar\u0131 t\u0259r\u0259find\u0259n yenil\u0259nir, inkar v\u0259 inki\u015faf etdirilir. Asif Ata da f\u0259ls\u0259f\u0259d\u0259 inki\u015faf yoxdur deyirdi. \u00c7\u00fcnki adam \u00f6z\u00fcn\u00fc pey\u011f\u0259mb\u0259r, M\u00fctl\u0259q\u00e7ilik pey\u011f\u0259mb\u0259ri elan etmi\u015fdi. F\u0259ls\u0259fi m\u0259kt\u0259bin pey\u011f\u0259mb\u0259r\u00e7ilikd\u0259n f\u0259rqi budur ki, orada inki\u015faf var, ehkam\u00e7\u0131l\u0131q yoxdur. Bu insanlar b\u0259lk\u0259 d\u0259 \u00f6zl\u0259rini ehkam etdikl\u0259ri \u00fc\u00e7\u00fcn f\u0259ls\u0259f\u0259d\u0259 inki\u015faf s\u00f6z\u00fcnd\u0259n qa\u00e7\u0131rlar. Amma m\u00fctl\u0259q\u00e7i Hegelin \u00f6z\u00fc d\u0259 f\u0259ls\u0259f\u0259d\u0259 inki\u015fafdan dan\u0131\u015f\u0131b. Platon\u00e7uluq, Yeniplaton\u00e7uluq, Aristotel\u00e7ilik, Yeniaristotel\u00e7ilik, Kant\u00e7\u0131l\u0131q, Yenikant\u00e7\u0131l\u0131q v\u0259 s. m\u0259kt\u0259bl\u0259r f\u0259ls\u0259f\u0259d\u0259 inki\u015faf olmas\u0131n\u0131 g\u00f6st\u0259rir. 18-ci \u0259sr maarif\u00e7iliyi \u0130ntibah d\u00f6vr\u00fc f\u0259ls\u0259fi oyan\u0131\u015f\u0131n\u0131n inki\u015faf ed\u0259r\u0259k g\u0259lib \u00e7atd\u0131\u011f\u0131 n\u00f6qt\u0259 deyildimi. Roland Barthes is\u0259 Ferdinand Saussure v\u0259 Jacques Lacan ideyalar\u0131n\u0131 inki\u015faf etdirmi\u015fdi. Levinas \u00f6z f\u0259ls\u0259fi sistemini Husserl fenomenologiyas\u0131 v\u0259 Heidegger \u00fcz\u0259rind\u0259 qurmu\u015fdu.\n<\/p>\n
\n \u00dc\u00e7\u00fcnc\u00fcs\u00fc, m\u0259ni narahat ed\u0259n h\u0259m d\u0259 onun “filank\u0259sin \u00fcz\u00fcnd\u0259n g\u00f6r\u00fcn\u00fcr nec\u0259 adamd\u0131r”, “filank\u0259s lazd\u0131r, t\u00fcrkl\u0259ri sevmir” kimi h\u00f6kml\u0259ri idi, \u00e7\u00fcnki m\u00fcbt\u0259das\u0131 kim olursa olsun, bel\u0259 c\u00fcml\u0259l\u0259rin arxas\u0131nda \u00e7ox t\u0259hl\u00fck\u0259li ikiqiym\u0259tli d\u00fc\u015f\u00fcnc\u0259 dayan\u0131r. Bu d\u00fc\u015f\u00fcnc\u0259 \u00e7ox asanca ba\u015fqa m\u0259s\u0259l\u0259l\u0259r\u0259 d\u0259 s\u0131\u00e7ray\u0131r, nec\u0259 ki, s\u0131\u00e7rad\u0131. “Yanaqlar\u0131, aln\u0131 bel\u0259dirs\u0259, a\u011fl\u0131 yoxdur”, “cinsi qad\u0131nd\u0131rsa, z\u0259kas\u0131 yoxdur”, “filand\u0131rsa, dem\u0259li, filand\u0131r” kimi kobud binar \u0259qli n\u0259tic\u0259l\u0259r\u0259 m\u00fcasir f\u0259ls\u0259f\u0259d\u0259 yer yoxdur. Binar d\u00fc\u015f\u00fcnc\u0259 fa\u015fist d\u00fc\u015f\u00fcnc\u0259dir. F\u0259ls\u0259f\u0259 – suald\u0131r, \u015f\u00fcbh\u0259dir, bel\u0259 h\u00f6kml\u00fc t\u0259f\u0259kk\u00fcr f\u0259ls\u0259f\u0259y\u0259 ziddir, bu, ehkam\u00e7\u0131l\u0131qd\u0131r.\n<\/p>\n
\n M\u00fcasir f\u0259ls\u0259f\u0259d\u0259 g\u00fccl\u00fc relyativist \u0259hval-ruhiyy\u0259 var. El\u0259 qar\u015f\u0131 t\u0259r\u0259fin tez-tez istinad etdiyi Nietzche’nin \u00f6z\u00fc Xeyir v\u0259 \u015e\u0259r b\u00f6lg\u00fcl\u00fc m\u0259n\u0259viyyat f\u0259ls\u0259f\u0259sinin \u0259leyhin\u0259 olub, “Beyond Good and Evil” \u0259s\u0259rinin birinci hiss\u0259sind\u0259 Nietzsche \u00f6z\u00fcnd\u0259n \u0259vv\u0259lki filosoflar\u0131 yax\u015f\u0131 adam\u0131 pis adama qar\u015f\u0131 qoymaq \u00fc\u00e7\u00fcn metafizik platforma axtard\u0131qlar\u0131na g\u00f6r\u0259 t\u0259nqid edir.\n<\/p>\n
\n Bir ne\u00e7\u0259 ay bundan \u0259vv\u0259l t\u00fcrk alimi Aziz Sancar dan\u0131\u015f\u0131r (Kimya \u00fczr\u0259 Nobel m\u00fckafat\u00e7\u0131s\u0131), deyir ki, T\u00fcrkiy\u0259d\u0259 m\u0259n\u0259 z\u0259kal\u0131, istedadl\u0131 deyirl\u0259r, m\u0259nim he\u00e7 bir anadang\u0259lm\u0259 \u00fcst\u00fcnl\u00fcy\u00fcm, z\u0259kam yoxdur, m\u0259ni yax\u015f\u0131 t\u0259hsil bu s\u0259viyy\u0259y\u0259 \u00e7atd\u0131r\u0131b. \u018flisa Nicatsa deyir ki, t\u0259hsill\u0259 olan i\u015f deyil, filosofun beyninin qurulu\u015fu anadang\u0259lm\u0259 el\u0259 olur. Bu da ziyanl\u0131 d\u00fc\u015f\u00fcnc\u0259dir, bu d\u00fc\u015f\u00fcnc\u0259 onsuz da bizim camaatda g\u00fccl\u00fcd\u00fcr, “filank\u0259sin u\u015faqlar\u0131 istedadl\u0131d\u0131r, z\u0259kal\u0131d\u0131r, m\u0259nimkil\u0259r tupoydur, t\u0259hsilin\u0259 niy\u0259 x\u0259rc qoyum”, bu d\u00fc\u015f\u00fcnc\u0259 insanlar\u0131 t\u0259nb\u0259ll\u0259\u015fdirir, \u0259lini-aya\u011f\u0131n\u0131 ba\u011flay\u0131r, t\u0259bii aristokratiya fikrini yay\u0131r.\n<\/p>\n
\n H\u0259r n\u0259 is\u0259, m\u0259n sad\u0259c\u0259 bu ziyanl\u0131 yana\u015fman\u0131n m\u0259tbuat\u0131m\u0131zda filosofluq ad\u0131 alt\u0131nda yay\u0131lmas\u0131n\u0131 ist\u0259m\u0259dim. Bundan dava \u0259hval-ruhiyy\u0259si \u00e7\u0131xarmaq \u00f6z\u00fc f\u0259ls\u0259f\u0259 yoxsullu\u011fudur.\n<\/p>\n
\n
\n – Siz \u00f6l\u00e7\u00fc, etalon anlay\u0131\u015f\u0131n\u0131n ke\u00e7\u0259rsizliyini q\u0259bul edirsiz? Rasionall\u0131\u011f\u0131n etalon kimi q\u0259bul edilm\u0259si haqq\u0131nda n\u0259 d\u00fc\u015f\u00fcn\u00fcrs\u00fcz?
\n <\/i>\n<\/p>\n
\n – M\u0259n f\u0259ls\u0259f\u0259d\u0259 postmodern, relyativist estetikaya ba\u011fl\u0131yam. Bu v\u0259 ya dig\u0259r v\u0259ziyy\u0259t\u0259 uy\u011fun meyarlar var, amma m\u00fctl\u0259q meyarlar yoxdur. N\u0259 rasionall\u0131q, n\u0259 d\u0259 irrasionall\u0131q etalon olmamal\u0131d\u0131r. Rasionalizm etalonuna qar\u015f\u0131 bir essem d\u0259 olub (“Bir stul var, kim oturmal\u0131d\u0131r”).\n<\/p>\n
\n
\n – Son olaraq nec\u0259 d\u00fc\u015f\u00fcn\u00fcrs\u00fcz, bu g\u00fcn bir xalq kimi bizim \u00fc\u00e7\u00fcn \u0259n t\u0259hl\u00fck\u0259li \u015fey n\u0259dir? N\u0259 bizim g\u0259l\u0259c\u0259yimizi bir xalq kimi t\u0259hl\u00fck\u0259 alt\u0131na sal\u0131r?
\n <\/i>\n<\/p>\n
\n – Sekulyar d\u00f6vl\u0259t qurulu\u015funu itirm\u0259yimiz \u0259n t\u0259hl\u00fck\u0259li \u015fey olard\u0131.\n<\/p>\n
\n
\n M\u00fcsahib\u0259ni apard\u0131 H\u00fcseynov Nurlan
\n <\/b>
\n
\n
\n M\u0259nb\u0259: Kultura.az
\n <\/b><\/p>\n","protected":false},"excerpt":{"rendered":"
“Az\u0259rbaycanl\u0131l\u0131q l\u0259n\u0259ti” deyil\u0259n bir \u015fey yoxdur, ad\u0259t-\u0259n\u0259n\u0259l\u0259r d\u0259 o q\u0259d\u0259r g\u00fccl\u00fc amil deyil, – d\u00f6vl\u0259tin verdiyi t\u0259hsil, yuxar\u0131dan yarad\u0131lan m\u0259d\u0259ni m\u00fchit bir-iki n\u0259sil sonra h\u0259r \u015feyi d\u0259yi\u015fdir\u0259 bil\u0259r<\/p>\n","protected":false},"author":11,"featured_media":69379,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_sitemap_exclude":false,"_sitemap_priority":"","_sitemap_frequency":"","footnotes":""},"categories":[63],"tags":[],"class_list":["post-179306","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-video-2","infinite-scroll-item","generate-columns","tablet-grid-50","mobile-grid-100","grid-parent","grid-33","no-featured-image-padding"],"acf":[],"yoast_head":"\n