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Ciddi insanlar\u0131n nas\u0131l d\u00fc\u015f\u00fcnd\u00fcklerini anlamak i\u00e7in detaylara dikkat etmek gerekiyor. Mesela Carl Schmitt: Her c\u00fcmlesini d\u00fc\u015f\u00fcnerek yazd\u0131\u011f\u0131n\u0131 varsaymak durumunday\u0131z. \u00d6rne\u011fin Hobbes \u00fczerine yazd\u0131\u011f\u0131 kitapta kritik bir noktaya kadar ilerlemi\u015fti. Non externa cogunt Deos burada Schmitt\u2019in Seneca\u2019ya verdi\u011fi referanst\u0131r. Seneca bu s\u00f6z\u00fc \u0130mparator Nero\u2019nun y\u00fcz\u00fcne s\u00f6ylemi\u015ftir: \u201c\u0130lahi olan d\u0131\u015far\u0131dan dayat\u0131lamaz\u201d. D\u0131\u015far\u0131dan dayat\u0131l\u0131yorsa ilahi de\u011fildir anlam\u0131ndad\u0131r ve Nero\u2019nun zorba oldu\u011funu, imparatorlu\u011funun ilahi olmad\u0131\u011f\u0131n\u0131 s\u00f6ylemektedir ki bu zaten, en az\u0131ndan t\u00f6rensel\/lit\u00fcrjik anlamda Pontifex Maximus \u2013Ba\u015f Rahip- olan imparatora \u201csen ehil de\u011filsin, y\u00f6netemezsin\u201d demektir. Bu cumhuriyet\u00e7i tez Schmitt\u2019in elinde son derece tehlikeli bir \u015fekilde ters \u00e7evrilir: Devletin \u2013Leviathan; Mortall God- g\u00fcc\u00fc ve corpus mysticum olu\u015fu d\u0131\u015far\u0131dan dayat\u0131lamaz. \u0130\u00e7 d\u00fcnyada d\u00fc\u015f\u00fcn\u00fclenler ve d\u0131\u015fa vurulanlar ayr\u0131m\u0131 \u2013yani kamu\/\u00f6zel ayr\u0131m\u0131- yap\u0131ld\u0131\u011f\u0131 anda \u00f6zel olan kamuya a\u00e7\u0131klanana \u00fcst\u00fcn gelecektir. Hobbes\u2019un \u2018kamusal alanda a\u00e7\u0131klanmad\u0131\u011f\u0131 takdirde \u00f6zel d\u00fcnyada farkl\u0131 inan\u00e7lar olabilir\u2019 demesi son tahlilde Leviathan\u2019\u0131 y\u0131kan \u201c\u00e7atlak\u201d olarak belirtilir.<\/p>\n
Leo Strauss daha da \u00f6teye giderek bireye en k\u00fc\u00e7\u00fck bir hak \u2013ius- b\u0131rakmak istememekte, ius naturale izle\u011finin Ayd\u0131nlanma d\u00fc\u015f\u00fcncesinde tepe noktas\u0131na ula\u015ft\u0131\u011f\u0131n\u0131, insan\u0131n \u2018do\u011fal haklar\u0131 olabilece\u011fi\u2019 teziyle insan\u0131n \u2018d\u00fczelebilece\u011fi\u2019 tezinin ikiz oldu\u011funu savunmaktad\u0131r. Bilindi\u011fi gibi insan\u0131n (e\u011fitimle vb.) d\u00fczg\u00fcn bir varl\u0131\u011fa d\u00f6n\u00fc\u015febilece\u011fi tezi Strauss taraf\u0131ndan \u015fiddetle reddedilir. Strauss\u2019a g\u00f6re insan do\u011fas\u0131 gere\u011fi k\u00f6t\u00fc bir varl\u0131kt\u0131r ve ancak s\u0131n\u0131rs\u0131zca uygulanacak en kat\u0131 otoriter y\u00f6ntemler sayesinde bir civitas i\u00e7inde ya\u015fayabilir veya zorla ya\u015fat\u0131labilir. Bu a\u00e7\u0131dan Strauss\u2019un yeterince, daha do\u011frusu tutarl\u0131 bi\u00e7imde otoriter bulmad\u0131\u011f\u0131 Schmitt ise sonradan yapt\u0131\u011f\u0131 d\u00fczeltmede Leviathan\u2019\u0131n \u201cyanl\u0131\u015f mit se\u00e7imi\u201d oldu\u011funu imlerken, ayn\u0131 zamanda kamu\/\u00f6zel ayr\u0131m\u0131 yap\u0131ld\u0131\u011f\u0131 anda \u201cliberalizmin\u201d davet edildi\u011fini ve liberalizme alan a\u00e7an bir devletin \u00e7\u00f6kmeye yazg\u0131l\u0131 oldu\u011funu savunmaktad\u0131r. Bu derece a\u00e7\u0131k bir \u201cdevlet \u00f6zel alan b\u0131rakmamal\u0131 yoksa eninde sonunda \u00e7\u00f6ker\u201d savunusu, sevmedi\u011fimiz ve pek kullanmad\u0131\u011f\u0131m\u0131z bir terimle, \u201ctotaliter\u201d bir rejimden ba\u015fka hi\u00e7bir anlama gelmez. Mussolini 1932\u2019de \u201cFa\u015fist devlet ki\u015fili\u011fin en y\u00fcksek ve g\u00fc\u00e7l\u00fc bi\u00e7imidir. Liberal devlet gibi sadece kontrol etmek\/g\u00f6zetmenlik yapmakla yetinmez; iradeye de zek\u00e2ya da n\u00fcfuz eder, insan\u0131n t\u00fcm i\u00e7 d\u00fcnyas\u0131n\u0131 fa\u015fizmin disiplini ve normu d\u00fczenler. Eylem adam\u0131n\u0131n da d\u00fc\u015f\u00fcn\u00fcr\u00fcn de sanat\u00e7\u0131n\u0131n da bilim adam\u0131n\u0131n da temel ilham kayna\u011f\u0131n\u0131 fa\u015fist ideoloji olu\u015fturacakt\u0131r\u201d diye yazm\u0131\u015ft\u0131. Olu\u015fturabildi mi? Elbette ki hay\u0131r. \u0130mk\u00e2ns\u0131z bir projedir.<\/p>\n
Ayn\u0131 tema, \u00f6zel alan meselesi, SSCB\u2019nin \u00e7\u00f6z\u00fcl\u00fc\u015f\u00fc s\u0131ras\u0131nda ve sonras\u0131nda Timur Kuran taraf\u0131ndan kullan\u0131lm\u0131\u015ft\u0131r: \u201c\u00d6zel hakikatler, kamusal yalanlar\u201d s\u00f6z konusudur. Hobbes, \u2018kamusal alanda Hristiyan g\u00f6r\u00fcnmek yeterlidir\u2019 diyerek \u201c\u00e7atla\u011fa\u201d yol a\u00e7m\u0131\u015f, bireye i\u00e7ine \u00e7ekilerek \u201cger\u00e7ek bir varolu\u015f\u201d s\u00fcrd\u00fcrebilece\u011fi bir alan a\u00e7m\u0131\u015ft\u0131r. Ama Schmitt ekler; foris ut moris, intus ut libet. \u0130\u00e7ten gelen duyu bir adet\/gelenek\/al\u0131\u015fkanl\u0131k iken, d\u0131\u015ftan gelen\/d\u0131\u015far\u0131ya a\u00e7\u0131klanan motif keyfe keder bir nitelik ta\u015f\u0131r. Kalpten inanmazsan inanm\u0131yorsundur. Leviathan ger\u00e7ekten de Mortall God ise ona ve \u201cmucizelerine\u201d kalpten inan\u0131lmal\u0131d\u0131r; ancak o zaman \u201chakiki\u201d olabilir. Devlete inan\u00e7 \u201chakiki\u201d de\u011filse Leviathan Mortall God olamaz; olsa olsa Ex Machina olabilir. Bu \u201csuni dev\u201d y\u00fcrekten inan\u0131lmad\u0131\u011f\u0131 s\u00fcrece zay\u0131ft\u0131r. Schmitt burada toplum s\u00f6zle\u015fmesi kurgusunun liberal \u00f6z\u00fcne i\u015faret etmek istemektedir. S\u00f6zle\u015fme yoktur asl\u0131nda; sadece y\u00fck\u00fcml\u00fcl\u00fcklerin kabul edilmesi zorunlulu\u011fu vard\u0131r. Hak yoktur \u2013ius; buradan devam edersek Iustitia da yoktur- sadece lex \u2013yasa- vard\u0131r.<\/p>\n
Schmitt\u2019in Hobbes kitab\u0131nda Rosicrusian \u201317. Y\u00fczy\u0131l ba\u015f\u0131nda Almanya\u2019da \u00e7\u0131kan ve Protestanl\u0131kla Katolikli\u011fi yeniden birle\u015ftirerek din sava\u015f\u0131n\u0131 bitirmeyi de ama\u00e7layan G\u00fcl Ha\u00e7\u0131 ak\u0131m\u0131- referans\u0131n\u0131 kullanm\u0131\u015f olmas\u0131 tuhaf bulunabiliyor \u2013arada bir a\u015fa\u011f\u0131layarak bahsetti\u011fi \u201cYahudiler\u201d gibi. \u00d6rne\u011fin Moses Mendelssohn\u2019dan bahseder ama hemen arkas\u0131ndan Yahudi olmayan Johann Georg Hamann\u2019\u0131n \u201cYahudiye\u201d entelekt\u00fcel a\u00e7\u0131dan \u00fcst\u00fcn oldu\u011funu s\u00f6ylemek i\u00e7in bahseder. Rosicrucian g\u00f6ndermesi de kafa kar\u0131\u015ft\u0131rmak, Nazi ideolojik bor\u00e7 \u00e7orbas\u0131na bir tutam biber serpi\u015ftirmek \u2013ve kendisini garantiye almak- amac\u0131yla kullan\u0131lm\u0131\u015f olabilir. Muhtemelen daha do\u011fru olan yorum Schmitt\u2019in burada \u201c\u00fc\u00e7\u00fcnc\u00fc g\u00f6ze\u201d g\u00f6nderme yapt\u0131\u011f\u0131, t\u00fcm Avrupa\u2019da yenilenmi\u015f bir istekle Latin ve Yunan klasiklerinin yerel dillere \u00e7eviri faaliyeti h\u0131zlanm\u0131\u015f iken \u2013emblemata bir \u00f6rnek- hala \u201cteatral\u201d, g\u00f6rsel etkilere ba\u015fvuran G\u00fcl Ha\u00e7\u0131n\u0131 unutmad\u0131\u011f\u0131 olabilir. Schmitt\u2019in tam da i\u00e7sel-\u00f6zel\/d\u0131\u015fsal-kamusal ayr\u0131m\u0131n\u0131 yapt\u0131\u011f\u0131 b\u00f6l\u00fcmde g\u00f6r\u00fcnebilir\/g\u00f6r\u00fcnemez kar\u015f\u0131tl\u0131\u011f\u0131n\u0131 da ayn\u0131 c\u00fcmleye yerle\u015ftirmesi \u201c\u0131\u015f\u0131\u011f\u0131n\u201d \u2013lux ve lumen- maceras\u0131n\u0131 dikkate ald\u0131\u011f\u0131n\u0131 g\u00f6steriyor. Schmitt Strauss de\u011fildi.<\/p>\n
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