{"id":15274,"date":"2015-10-07T17:00:22","date_gmt":"2015-10-07T12:00:22","guid":{"rendered":"http:\/\/edebiyyat-az.com\/?p=15274"},"modified":"2015-10-09T23:11:10","modified_gmt":"2015-10-09T18:11:10","slug":"t%c9%99ran%c9%99-turan-r%c9%99himli-anarin-ag-liman-povesi-az%c9%99rbaycan-%c9%99d%c9%99bi-t%c9%99nqidind%c9%99","status":"publish","type":"post","link":"http:\/\/edebiyyat-az.com\/?p=15274","title":{"rendered":"T\u0259ran\u0259 Turan R\u018fH\u0130ML\u0130.”Anar\u0131n \u201cA\u011f liman\u201d povesi Az\u0259rbaycan \u0259d\u0259bi t\u0259nqidind\u0259”"},"content":{"rendered":"

\"12106784_459497914235371_8946394688133766901_n\"<\/a><\/p>\n

Filologiya \u00fczr\u0259 f\u0259ls\u0259f\u0259 doktoru, dosent,
\nPrezident t\u0259qa\u00fcd\u00e7\u00fcs\u00fc<\/p>\n

T\u0259biilik, t\u0259vaz\u00f6karl\u0131q, s\u0259mimiyy\u0259t, m\u0259n\u0259vi kamillik, milli-\u0259xlaqi d\u0259y\u0259rl\u0259r axtar\u0131\u015f\u0131, ger\u00e7\u0259kliyin insan v\u0259 zaman, f\u0259rd v\u0259 m\u00fchit probleml\u0259ri fonunda d\u0259rki v\u0259 b\u00fct\u00fcnlar\u0131n qeyri-adi hadis\u0259l\u0259r, q\u0259hr\u0259manl\u0131q iddias\u0131nda olan sur\u0259tl\u0259rl\u0259 he\u00e7 bir \u0259laq\u0259si olmamas\u0131 \u201caltm\u0131\u015f\u0131nc\u0131lar\u201d \u0259d\u0259bi n\u0259slinin dig\u0259r n\u00fcmay\u0259nd\u0259l\u0259ri kimi Anar n\u0259sri \u00fc\u00e7\u00fcn d\u0259 xarakterik c\u0259h\u0259tl\u0259rd\u0259ndir. 60-c\u0131 ill\u0259rd\u0259 \u0259d\u0259bi ictimaiyy\u0259tin b\u00f6y\u00fck maraqla qar\u015f\u0131lad\u0131\u011f\u0131, t\u0259nqidin \u0259n f\u0259al m\u00fcnasib\u0259t bildirdiyi bel\u0259 n\u0259sr \u0259s\u0259rl\u0259rind\u0259n biri Anar\u0131n \u201cA\u011f liman\u201d povesti olmu\u015fdur.
\n\u018fd\u0259bi t\u0259nqid \u201cA\u011f liman\u201d povestinin \u00e7a\u011fda\u015f \u0259d\u0259biyyat\u0131m\u0131za g\u0259tirdiyi yeniliyi, m\u00fcasirliyi ilk n\u00f6vb\u0259d\u0259 d\u00f6vr\u00fcn m\u00f6vcud \u0259d\u0259bi stereotipl\u0259rini q\u0131rmas\u0131, sovet b\u0259dii t\u0259hlili \u00e7\u0259r\u00e7iv\u0259sin\u0259 s\u0131\u011fmamas\u0131 il\u0259 izah edirdi. Yaz\u0131\u00e7\u0131n\u0131n \u0259xlaqi d\u00fc\u015f\u00fcnc\u0259l\u0259rini, m\u0259n\u0259vi d\u0259y\u0259rl\u0259r bar\u0259d\u0259 q\u0259na\u0259tl\u0259rini, zaman, sosial m\u00fchit v\u0259 ger\u00e7\u0259klik haqq\u0131nda s\u0259n\u0259tkar konsepsiyas\u0131n\u0131 \u0259ks etdir\u0259n povest\u0259 dair milli \u0259d\u0259bi t\u0259nqidimizin maraql\u0131 m\u00fclahiz\u0259 v\u0259 q\u0259na\u0259tl\u0259ri m\u00f6vcuddur.
\nG\u00f6rk\u0259mli t\u0259nqid\u00e7i M\u0259mm\u0259d Arif \u0259s\u0259rl\u0259 ilk tan\u0131\u015fl\u0131qdan sonra Anar\u0131n \u201cyarad\u0131c\u0131l\u0131q q\u0259l\u0259b\u0259l\u0259ri h\u0259l\u0259 qabaqdad\u0131r\u201d dey\u0259 \u0259d\u0259biyyat\u0131m\u0131za \u00fcmidver\u0259n bir s\u0259n\u0259tkar\u0131n g\u0259ldiyini vur\u011fulay\u0131r, \u201cA\u011f liman\u201d\u0131 \u201cyeniyetm\u0259 t\u0259f\u0259kk\u00fcr\u00fcn\u00fcn m\u0259hsulu\u201d (Q.Tal\u0131bov) hesab ed\u0259n t\u0259nqid\u00e7il\u0259r\u0259 r\u0259\u011fm\u0259n g\u0259nc yaz\u0131\u00e7\u0131n\u0131n istedad\u0131na b\u00f6y\u00fck inam\u0131n\u0131 ifad\u0259 edirdi. T\u0259nqid\u00e7i \u201cA\u011f liman\u201d\u0131 n\u0259srimizin yeni bir u\u011furu kimi y\u00fcks\u0259k d\u0259y\u0259rl\u0259ndirir, \u0259s\u0259rd\u0259 x\u00fcsusi n\u0259z\u0259r\u0259 \u00e7arpan psixologizmi qeyd edir, povestin n\u0259srimiz\u0259 bir yenilik, t\u0259rav\u0259t g\u0259tirdiyini vur\u011fulay\u0131rd\u0131: \u201cBu t\u0259rav\u0259t milli keyfiyy\u0259tl\u0259r\u0259 malik olmaqla b\u0259rab\u0259r, b\u0259dii \u0259d\u0259biyyat\u0131n \u00fcmumi inki\u015faf\u0131, taleyi il\u0259 ba\u011fl\u0131d\u0131r. Anar\u0131n m\u00f6vzusu da yenidir, amma dediyimiz t\u0259rav\u0259t t\u0259kc\u0259 m\u00f6vzuya, yaz\u0131\u00e7\u0131n\u0131n t\u0259svir etdiyi al\u0259m\u0259, hadic\u0259 v\u0259 insanlara aid deyildir. Anar\u0131n hekay\u0259l\u0259rind\u0259 f\u00f6vq\u0259lad\u0259 hadis\u0259l\u0259r\u0259, igidlik, \u015f\u00fcca\u0259t, q\u0259hr\u0259manl\u0131q g\u00f6st\u0259rm\u0259k iddias\u0131nda olan adamlara rast g\u0259lmirik.\u201d
\n\u018fd\u0259bi t\u0259nqidin \u0259s\u0259rin m\u00fcasirliyi haqq\u0131nda fakir v\u0259 m\u00fclahiz\u0259l\u0259rin\u0259, onun b\u0259dii q\u0259hr\u0259man konsepsiyas\u0131na diqq\u0259t yetirdikd\u0259 \u201cA\u011f liman\u201d\u0131n timsal\u0131nda b\u00fct\u00f6vl\u00fckd\u0259 d\u00f6vr\u00fcn n\u0259srinin t\u0259nqidin \u00f6z\u00fcn\u00fc, onun b\u0259dii \u0259s\u0259r\u0259 yana\u015fma meyarlar\u0131n\u0131 da d\u0259yi\u015fdiyini, yenil\u0259diyini g\u00f6r\u00fcr\u00fck. Milli b\u0259dii n\u0259srimizin \u201cs\u0131\u00e7ray\u0131\u015f\u201dla inki\u015faf\u0131 t\u0259nqidin m\u0259zmununu da yenil\u0259di, h\u0259tta n\u0259z\u0259ri fakir bu m\u0259rh\u0259l\u0259d\u0259 b\u0259z\u0259n gerid\u0259 qald\u0131, b\u0259dii firkin h\u0259r\u0259k\u0259ti il\u0259 \u201cayaqla\u015fa bilm\u0259di\u201d. Buna g\u00f6r\u0259 d\u0259 \u201cA\u011f liman\u201da m\u00fcnasib\u0259td\u0259 t\u0259nqidin \u0259s\u0259rd\u0259ki m\u0259nz\u0259r\u0259ni yaradan s\u0259b\u0259bl\u0259ri, burada ba\u015f ver\u0259n hadis\u0259l\u0259ri, situasiyalar\u0131 \u015f\u0259rtl\u0259ndir\u0259n amill\u0259ri d\u0259qiq t\u0259yin etm\u0259kd\u0259 acizliyi a\u00e7\u0131q-a\u015fkar g\u00f6r\u00fcn\u00fcrd\u00fc. T\u0259nqidin \u0259s\u0259ri ilk vaxtlar birm\u0259nal\u0131 qar\u015f\u0131lamamas\u0131, g\u0259nc yaz\u0131\u00e7\u0131ya onun q\u0259hr\u0259man konsepsiyas\u0131 il\u0259 ba\u011fl\u0131 \u00fcnvanlanan k\u0259skin t\u0259nqidi fikirl\u0259r d\u0259 buradan do\u011furdu. <\/p>\n

1960-70-ci ill\u0259rd\u0259 n\u0259srin inki\u015faf meyli il\u0259 t\u0259nqidin t\u0259l\u0259bi aras\u0131ndak\u0131 ciddi uy\u011funsuzluq is\u0259 \u0259sas\u0259n b\u0259dii q\u0259hr\u0259man m\u0259s\u0259l\u0259si il\u0259 ba\u011fl\u0131 idi. T\u0259nqid d\u00f6y\u00fc\u015fk\u0259n, yenilm\u0259z, c\u0259sur, m\u00fcbariz, h\u0259r \u00e7\u0259tinliy\u0259 q\u0259tiyy\u0259tl\u0259 sin\u0259 g\u0259r\u0259n, g\u00fccl\u00fc v\u0259 geni\u015f d\u00fcnyag\u00f6r\u00fc\u015fl\u00fc q\u0259hr\u0259manlar yaratmaq t\u0259l\u0259bind\u0259 ik\u0259n n\u0259sr d\u00f6vr\u00fcn ruhunu \u0259ks etdir\u0259n (?), c\u0259miyy\u0259td\u0259ki m\u0259n\u0259vi-\u0259xlaqi prosesl\u0259rin t\u0259siril\u0259 yeti\u015f\u0259n, bu prosesl\u0259r\u0259 laqeyd qala bilm\u0259y\u0259n, onu gec\u0259-g\u00fcnd\u00fcz beynind\u0259 analiz ed\u0259n \u201cd\u00fc\u015f\u00fcn\u0259n\u201d q\u0259hr\u0259manlar yarad\u0131r. N\u0259srin \u201cd\u00fc\u015f\u00fcn\u0259n\u201d q\u0259hr\u0259manlara \u00fcst\u00fcnl\u00fck verm\u0259si d\u00f6vr\u00fcn t\u0259nqidinin n\u0259z\u0259rind\u0259 \u201capar\u0131c\u0131 q\u0259hr\u0259man yoxlu\u011fu\u201dna, h\u0259yat yolu, \u0259m\u0259ll\u0259ri il\u0259 ham\u0131ya \u201c\u00f6rn\u0259k olan\u201d obrazlar \u201cq\u0131tl\u0131\u011f\u0131na\u201d g\u0259tirib \u00e7\u0131xar\u0131r.
\nSeyfulla \u018fs\u0259dullayev Az\u0259rbaycan Yaz\u0131\u00e7\u0131lar\u0131n\u0131n V Qurultay\u0131nda \u201c\u0130ki qurultay aras\u0131nda (1966-1970-ci ill\u0259rd\u0259 Az\u0259rbaycan n\u0259srinin inki\u015faf probleml\u0259ri v\u0259 tendensiyas\u0131)\u201d adl\u0131 m\u0259ruz\u0259sind\u0259 \u201cAnar\u0131n q\u0259hr\u0259manlar\u0131n\u0131n he\u00e7 birind\u0259 y\u00fcks\u0259k, i\u015f\u0131ql\u0131 h\u0259yat ideal\u0131 yoxdur\u201d q\u0259na\u0259ti il\u0259 \u00e7\u0131x\u0131\u015f etm\u0259si d\u0259 t\u0259nqidin b\u0259dii q\u0259hr\u0259mana bu t\u0259rzd\u0259 yana\u015fmas\u0131ndan ir\u0259li g\u0259lirdi. Halbuki, Anar\u0131 d\u00f6vr\u00fcn \u0259d\u0259bi stereotipl\u0259rin\u0259 uy\u011fun olaraq siyasi-ideoloji tap\u015f\u0131r\u0131\u011fa cavab ver\u0259n x\u0259lqilik, partiyal\u0131l\u0131q, ictimai m\u0259nal\u0131l\u0131q, sosializmin humanist mahiyy\u0259tinin t\u0259c\u0259ss\u00fcm\u00fc kimi prinsipl\u0259r deyil, \u201cy\u00fcks\u0259k m\u0259nadan m\u0259hrum \u00f6mr\u00fcn bo\u015flu\u011fu, qanads\u0131zl\u0131\u011f\u0131 kimi m\u00fch\u00fcm m\u0259n\u0259vi problem d\u00fc\u015f\u00fcnd\u00fcr\u00fcrd\u00fc.\u201d (Akif H\u00fcseynov) Bu c\u0259h\u0259td\u0259n S.\u018fs\u0259dullayevin n\u0259 yuxr\u0131dak\u0131 fikri il\u0259, n\u0259 d\u0259 Anar\u0131n \u0259s\u0259rl\u0259rind\u0259 \u201cger\u00e7\u0259klik \u0259yri g\u00fczg\u00fcd\u0259ki kimi t\u0259hrif olunmu\u015f \u015f\u0259kild\u0259 g\u00f6st\u0259rilir\u201d m\u00fclahiz\u0259si il\u0259 raz\u0131la\u015fmaq m\u00fcmk\u00fcn deyil. \u00c7\u00fcnki \u201cA\u011f liman\u201dda yaz\u0131\u00e7\u0131 \u201c\u0259n\u0259n\u0259nin s\u0259rh\u0259dini pozur v\u0259 \u00f6z insan konsepsiyas\u0131n\u0131 \u0259kin\u00e7inin, f\u0259hl\u0259nin konkret h\u0259yat t\u0259cr\u00fcb\u0259si v\u0259 \u0259m\u0259k meyar\u0131 il\u0259 yox, ziyal\u0131n\u0131n \u201cm\u0259n\u0259vi d\u0259y\u0259r\u201d v\u0259 \u201c\u0259xlaqi s\u0259rv\u0259t\u201d t\u0259s\u0259vv\u00fcr\u00fcn\u00fcn gu\u015f\u0259 da\u015f\u0131 il\u0259 yoxlay\u0131b s\u0131naqdan ke\u00e7irir (Estetik ideal\u0131n s\u0259n\u0259t \u00fcnvan\u0131na yolu q\u0131rm\u0131z\u0131 g\u0259mi il\u0259 a\u011f limandan ke\u00e7ir)\u201d
\nT\u0259nqid \u201cA\u011f liman\u201d\u0131 Anar\u0131n h\u0259qiq\u0259t axtar\u0131\u015f\u0131 yolunda ba\u015flan\u011f\u0131c, zaman\u0131n f\u0259ls\u0259fi v\u0259 sosial probleml\u0259rin\u0259 milli tale kontekstind\u0259 bax\u0131\u015f\u0131 kimi g\u00f6r\u00fcrd\u00fc. N\u0259z\u0259ri-estetik fikir \u0259s\u0259rin mahiyy\u0259tinin ilk vaxtlar ba\u015fa d\u00fc\u015f\u00fclm\u0259m\u0259sini, obrazlar\u0131n yanl\u0131\u015f anla\u015f\u0131lmas\u0131n\u0131 is\u0259 yaz\u0131\u00e7\u0131n\u0131n b\u0259dii axtar\u0131\u015flar\u0131n\u0131n d\u00f6vr\u00fcn t\u0259nqidini qabaqlaya bilm\u0259si amili il\u0259 \u0259laq\u0259l\u0259ndirirdi ki, bu c\u0259h\u0259t \u0259s\u0259rin yaz\u0131ld\u0131\u011f\u0131 vaxt n\u0259srl\u0259 \u0259d\u0259bi t\u0259nqid aras\u0131ndak\u0131 natarazl\u0131\u011f\u0131n bir daha t\u0259sdiqi idi.
\nT\u0259nqidin \u201ci\u015f\u0131ql\u0131 h\u0259yat ideal\u0131 olan\u201d b\u0259dii q\u0259hr\u0259man t\u0259l\u0259bi il\u0259 yaz\u0131\u00e7\u0131n\u0131n m\u0259hz sosial m\u00fchitin \u201cz\u00fclm\u0259tin\u0259 q\u0259rq olmu\u015f\u201d obrazlar yaratmaq m\u0259qs\u0259di uy\u011fun g\u0259lmirdi. \u018fd\u0259bi t\u0259nqidin m\u00fc\u015fahid\u0259 etdiyi kimi, yaz\u0131\u00e7\u0131 \u201coxucunu qay\u0259siz \u00f6mr\u00fcn s\u00f6n\u00fckl\u00fcy\u00fc, \u0259zabl\u0131 olmas\u0131 il\u0259 tan\u0131\u015f etm\u0259yi\u201d, \u201cy\u00fcks\u0259k, i\u015f\u0131ql\u0131 h\u0259yat ideal\u0131ndan\u201d m\u0259hrum olan, yaxud bel\u0259 bir ideal axtaran adamlardan b\u0259hs etm\u0259yi\u201d (Akif H\u00fcseynov), \u201ch\u0259qiq\u0259t\u0259 v\u0259 \u00fcnsiyy\u0259t\u0259 aparan yolu, t\u0259bii-genetik \u0259laq\u0259 estafetini art\u0131q f\u0259rdl\u0259r yox, daha \u00e7ox zamanlar v\u0259 yadda\u015flar aras\u0131nda axtarma\u011f\u0131\u201d (Ya\u015far Qarayev), q\u0259hr\u0259manlar\u0131n\u0131n \u201cm\u00fcbarizliyini zahiri h\u0259r\u0259k\u0259tl\u0259rind\u0259 deyil, h\u0259yata idraki m\u00fcnasib\u0259tl\u0259rind\u0259, daxili etirazlar\u0131nda\u201d g\u00f6st\u0259rm\u0259yi (Vaqif Yusifli), \u201cd\u00fc\u015f\u00fcn\u0259n q\u0259hr\u0259manlar\u201d yaratma\u011f\u0131 qar\u015f\u0131s\u0131na m\u0259qs\u0259d qoymu\u015fdu.
\nT\u0259nqid b\u00fct\u00fcn yarad\u0131c\u0131l\u0131\u011f\u0131nda psixoloji t\u0259hlil bacar\u0131\u011f\u0131 qabar\u0131q g\u00f6r\u00fcn\u0259n Anar haqq\u0131nda m\u0259hz \u201cA\u011f liman\u201da i\u015far\u0259 ed\u0259r\u0259k \u201cAnar xarakter etibar\u0131 il\u0259 insan psixologiyas\u0131n\u0131 t\u0259hlil ed\u0259n yaz\u0131\u00e7\u0131 deyil\u201d m\u00fclahiz\u0259si il\u0259 \u00e7\u0131x\u0131\u015f edirdi. Bununla da Nem\u0259tin, T\u0259hmin\u0259nin \u0259s\u0259rd\u0259 tez-tez d\u0259yi\u015f\u0259n psixoloji v\u0259ziyy\u0259tl\u0259rin\u0259 diqq\u0259t yetirm\u0259diyini, Nem\u0259tin m\u0259n\u0259vi ir\u0259lil\u0259yi\u015fini, psixoloji al\u0259mini g\u00f6r\u0259 bilm\u0259diyini biruz\u0259 verirdi.
\nB\u0259dii obraz\u0131 \u201cm\u00fcsb\u0259t\u201d v\u0259 \u201cm\u0259nfi\u201d b\u00f6lg\u00fcl\u0259rin\u0259 g\u00f6r\u0259 t\u0259hlil etm\u0259k v\u0259rdi\u015find\u0259n imtina ed\u0259 bilm\u0259y\u0259n sovet d\u00f6vr\u00fc t\u0259nqidi t\u0259bii ki, bird\u0259n-bir\u0259 yeni n\u0259srin, el\u0259c\u0259 d\u0259 Anar\u0131n q\u0259hr\u0259manlar\u0131na m\u00fcnasib\u0259td\u0259 uzun ill\u0259rin n\u0259z\u0259ri t\u0259hlil prinsipl\u0259rind\u0259n, meyarlar\u0131ndan uzaqla\u015f\u0131b obyektiv m\u00f6vqe se\u00e7m\u0259kd\u0259 \u00e7\u0259tinlik \u00e7\u0259kirdi. 1960-70-ci ill\u0259rd\u0259 \u0130sa H\u00fcseynovun \u201cTeleqram\u201d povestind\u0259 Z\u0259limxan sur\u0259tin\u0259, \u0130smay\u0131l \u015e\u0131xl\u0131n\u0131n \u201cD\u0259li K\u00fcr\u201d roman\u0131nda Cahandar a\u011fa obraz\u0131na t\u0259nqidin qeyri-obyektiv m\u00fcnasib\u0259ti bunu bir daha t\u0259sdiq edir. S\u00f6z\u00fcged\u0259n d\u00f6vr\u00fcn \u0259d\u0259bi t\u0259nqidi insan\u0131n d\u0259yi\u015fk\u0259n bir varl\u0131q oldu\u011funu, hadis\u0259 v\u0259 situasiyadan as\u0131l\u0131 olaraq sabit qalmad\u0131\u011f\u0131n\u0131 unudurdu, eyni zamanda yaz\u0131\u00e7\u0131 m\u0259qs\u0259dinin yaln\u0131z h\u0259rt\u0259r\u0259fli ideal, \u201cm\u00fcsb\u0259t\u201d obraz vasit\u0259sil\u0259 h\u0259yata ke\u00e7irildiyini d\u00fc\u015f\u00fcnm\u0259kl\u0259 \u00f6z\u00fcn\u00fc b\u0259dii \u0259s\u0259r\u0259, xarakter\u0259 daha f\u0259rqli rakursdan yana\u015fma \u00f6z\u0259lliyind\u0259n m\u0259hrum edirdi. Bununla da yaz\u0131\u00e7\u0131 m\u0259qs\u0259di v\u0259 onun xarakterd\u0259 hans\u0131 s\u0259viyy\u0259d\u0259 b\u0259dii \u0259ksini tapmas\u0131 kimi m\u00fch\u00fcm m\u0259s\u0259l\u0259 k\u00f6lg\u0259d\u0259 qal\u0131r, \u00e7ox vaxt obyektiv izah\u0131n\u0131 tapm\u0131rd\u0131.
\n1980-ci ill\u0259rd\u0259 Az\u0259rbaycan t\u0259nqidi \u0259s\u0259rin q\u0259hr\u0259manlar\u0131na m\u00fcnasib\u0259td\u0259 daha obyektiv m\u00f6vqe n\u00fcmayi\u015f etdirir, diqq\u0259ti obrazlar\u0131n daxili mahiyy\u0259tin\u0259 y\u00f6n\u0259ldir. Bel\u0259likl\u0259 d\u0259, \u0259n yax\u015f\u0131 halda \u201cA\u011f liman\u201dda yaz\u0131\u00e7\u0131 konsepsiyas\u0131n\u0131 \u201cme\u015f\u015fanlarla m\u00fcbariz\u0259\u201d problemi il\u0259 izah ed\u0259n 60-70-ci ill\u0259r t\u0259nqidind\u0259n f\u0259rqli olaraq Anar\u0131n q\u0259hr\u0259manlar\u0131n\u0131n \u00f6z m\u00fchitin\u0259 kinay\u0259li m\u00fcnasib\u0259t g\u00f6st\u0259r\u0259n, \u00f6z h\u0259yat t\u0259rzin\u0259 t\u0259nqidi yana\u015fan, \u201cme\u015f\u015fanl\u0131qdan ibar\u0259t hesab etdiyi\u201d \u00f6m\u00fcr-g\u00fcn\u00fcn\u00fc b\u0259y\u0259nm\u0259y\u0259n, onu inkar ed\u0259n, h\u0259yat\u0131 d\u0259rind\u0259n d\u0259rk etm\u0259s\u0259 d\u0259, m\u00fchitinin psixoloji t\u0259hlilini ver\u0259 bilm\u0259s\u0259 d\u0259, b\u00fct\u00fcn bunlara dair \u00f6z q\u0259na\u0259tl\u0259ri olan, \u201cqay\u0259li \u00f6m\u00fcr yolu\u201d \u0259hval-ruhiyy\u0259si il\u0259 ya\u015fayan q\u0259hr\u0259manlar oldu\u011funu g\u00f6r\u0259 bilir.
\nLev Tolstoy haql\u0131 olaraq qeyd edirdi ki, \u201c\u0130nsan haqq\u0131nda \u0259n yanl\u0131\u015f m\u00fclahiz\u0259l\u0259rin biri ondan ibar\u0259tdir ki, biz insan\u0131 aqil, s\u0259feh, r\u0259hmdil, zal\u0131m, q\u00fcdr\u0259tli, z\u0259if adland\u0131r\u0131r\u0131q, insan is\u0259 b\u00fct\u00fcn c\u0259h\u0259tl\u0259ri \u00f6z\u00fcnd\u0259 birl\u0259\u015fdir\u0259n d\u0259yi\u015fk\u0259n varl\u0131qd\u0131r.\u201d Anar\u0131n \u201cA\u011f liman\u201d povestinin q\u0259hr\u0259manlar\u0131 da ruh\u0259n n\u0259 q\u0259d\u0259r bir-birin\u0259 yax\u0131n g\u00f6r\u00fcns\u0259l\u0259r d\u0259, ayr\u0131-ayr\u0131 siyuasiyalarda f\u0259rqli psixoloji \u00f6z\u0259llikl\u0259ri il\u0259 se\u00e7ilirl\u0259r, insan xarakterinin \u0259hval-ruhiyy\u0259d\u0259n as\u0131l\u0131 olaraq d\u0259yi\u015fk\u0259nliyini \u0259ks etdirirl\u0259r.
\nT\u0259nqid\u00e7i Vaqif Yusifli povestin q\u0259hr\u0259manlar\u0131 haqq\u0131nda n\u0259z\u0259ri t\u0259hlillind\u0259 bu c\u0259h\u0259t\u0259 diqq\u0259t yetir\u0259r\u0259k yaz\u0131r: A\u011f liman\u201d \u0259s\u0259rind\u0259 t\u0259svir olunan adamlar arzu v\u0259 m\u0259qs\u0259dl\u0259ri etibaril\u0259 zahir\u0259n bir-birin\u0259 yax\u0131nd\u0131rlar, lakin m\u00fc\u0259llif bu \u00fcmumilikd\u0259 f\u0259rdi c\u0259h\u0259tl\u0259ri se\u00e7ib f\u0259rql\u0259ndir\u0259 bilmi\u015f, insanlar\u0131n h\u0259yat t\u0259rzini onlar\u0131n psixologiyalar\u0131n\u0131 \u015f\u0259rtl\u0259ndir\u0259n ba\u015fl\u0131ca amil kimi m\u0259naland\u0131rm\u0131\u015fd\u0131r. El\u0259 buna g\u00f6r\u0259 d\u0259 h\u0259r bir sur\u0259tin f\u0259rdi al\u0259mi v\u0259 psixologiyas\u0131 daha qabar\u0131q n\u0259z\u0259r\u0259 \u00e7arpm\u0131\u015fd\u0131r. Nem\u0259tin h\u0259yat v\u0259 \u00f6m\u00fcr haqq\u0131nda daxili monoloqlar\u0131, T\u0259hmin\u0259nin ail\u0259 s\u0259ad\u0259ti v\u0259 m\u0259h\u0259bb\u0259t haqq\u0131nda Zaurla s\u00f6hb\u0259ti, M\u0259mm\u0259dn\u0259sirin \u201cfilosoflu\u011fu\u201d onlar\u0131n f\u0259rdi, psixoloji, m\u0259n\u0259vi h\u0259yatlar\u0131n\u0131 d\u00fczg\u00fcn s\u0259ciyy\u0259l\u0259ndirir.\u201d
\nT\u0259nqid\u00e7i Anar\u0131n psixoloji t\u0259hlil bacar\u0131\u011f\u0131n\u0131n Nem\u0259t obraz\u0131nda daha \u00fcst\u00fcn g\u00f6r\u00fcnd\u00fcy\u00fcn\u00fc vur\u011fulay\u0131r, Nem\u0259td\u0259ki d\u0259yi\u015fm\u0259nin, psixoloji v\u0259ziyy\u0259tl\u0259rin tez-tez bir-birini \u0259v\u0259z etm\u0259sinin bu obraz\u0131n daxili m\u0259n\u0259vi g\u00fcc\u00fcn\u00fc konkret m\u0259qs\u0259d\u0259 do\u011fru y\u00f6n\u0259ltdiyini, onun \u0259sas xarakter keyfiyy\u0259tl\u0259rini, m\u0259n\u0259vi-\u0259xlaqi b\u00f6y\u00fckl\u00fcy\u00fcn\u00fc s\u0259ciyy\u0259l\u0259ndirdiyini m\u00fc\u015fahid\u0259 edir.
\n\u201cA\u011f liman\u201d b\u0259dii ideyas\u0131n\u0131n ifad\u0259 formas\u0131na g\u00f6r\u0259 \u00e7a\u011fda\u015f estetik d\u00fc\u015f\u00fcnc\u0259 t\u0259rzin\u0259 m\u00fcvafiqdir. O, h\u0259r c\u00fcr reqlament\u00e7iliy\u0259, yekr\u0259nglik v\u0259 ehkam epidemiyas\u0131na, qapal\u0131 sosial v\u0259 psixoloji stereotip\u0259, ideoloji dur\u011funluq v\u0259 m\u0259n\u0259vi standartlara, d\u0259ft\u0259rxana, inzibati me\u015f\u015fanl\u0131q v\u0259 b\u00fcrokratiya \u0259leyhin\u0259 \u00e7evrilmi\u015f \u0259s\u0259rdir. A\u00e7\u0131q, m\u00fcst\u0259qil, s\u0259rb\u0259st t\u0259f\u0259kk\u00fcr\u00fcn h\u00fcdudsuz f\u0259zas\u0131nda zaman qapal\u0131 orbitd\u0259n \u2013 ehkam cazib\u0259 dair\u0259sind\u0259n \u00e7\u0131x\u0131r, yaln\u0131z bir istiqam\u0259td\u0259 ir\u0259liy\u0259 h\u0259r\u0259k\u0259t edir. Lakin ir\u0259liy\u0259 do\u011fru bu h\u0259r\u0259k\u0259tin yollar\u0131 hamar deyil.\u201d Anar\u0131n q\u0259hr\u0259manlar\u0131 Nem\u0259tl\u0259 T\u0259hmin\u0259 m\u0259hz bel\u0259 bir nahamar yolla gedirl\u0259r.
\nAkif H\u00fcseynov yaz\u0131\u00e7\u0131n\u0131n \u201cA\u011f liman\u201d povestinin ba\u015fl\u0131ca nailiyy\u0259tini \u201cq\u0259hr\u0259manlar\u0131n\u0131 \u00f6z \u00f6m\u00fcrl\u0259ri \u00fcz\u0259rind\u0259 d\u00fc\u015f\u00fcnd\u00fcrm\u0259sind\u0259 v\u0259 bizi onlar\u0131n taleyi il\u0259 t\u0259sirl\u0259ndirm\u0259sind\u0259\u201d g\u00f6r\u00fcr, bu q\u0259hr\u0259manlar\u0131n \u201c\u00f6z ya\u015fay\u0131\u015flar\u0131na i\u015f\u0131q salacaq y\u00fcks\u0259k m\u0259na\u201d axtar\u0131\u015f\u0131nda olduqlar\u0131n\u0131 n\u0259z\u0259r\u0259 \u00e7atd\u0131r\u0131r. T\u0259hqid\u00e7i onlar\u0131n \u00f6z h\u0259yatlar\u0131ndan naraz\u0131l\u0131\u011f\u0131n\u0131 da m\u0259hz h\u0259min m\u0259na s\u0259viyy\u0259sind\u0259n bax\u0131\u015fla \u0259laq\u0259l\u0259ndirir. A.H\u00fcseynob Nem\u0259t obraz\u0131na da bu aspektd\u0259n yana\u015f\u0131r, onu h\u0259yat\u0131n m\u0259mas\u0131n\u0131 anlama\u011fa \u00e7al\u0131\u015fan, d\u00fc\u015fd\u00fcy\u00fc v\u0259ziyy\u0259ti \u00f6z\u00fc \u00fc\u00e7\u00fcn ayd\u0131nla\u015fd\u0131rma\u011fa c\u0259hd ed\u0259n, h\u0259qiq\u0259t axtaran v\u0259 h\u0259l\u0259 tapa bilm\u0259y\u0259n g\u0259nc kimi xarakteriz\u0259 etm\u0259yin q\u0259hr\u0259man\u0131n daxili mahiyy\u0259tini a\u00e7maq \u00fc\u00e7\u00fcn daha d\u00fczg\u00fcn t\u0259hlil \u00fcsulu oldu\u011funu isbat edir. T\u0259nqid\u00e7i Nem\u0259td\u0259n \u201cm\u00fcbarizlik\u201d t\u0259l\u0259b ed\u0259n t\u0259nqid\u00e7il\u0259r\u0259 irad tutaraq yaz\u0131r: \u201cM\u00fcbarizlik sad\u0259c\u0259 olaraq xasiyy\u0259t \u0259lam\u0259ti deyil. M\u00fcbarizlik o zaman m\u0259nal\u0131 v\u0259 c\u0259lbedici olur ki, obraz\u0131n h\u0259yat m\u00f6vqeyini ifad\u0259 edir, idrakdan do\u011fur, ayd\u0131n m\u0259qs\u0259din t\u0259tbiqin\u0259 do\u011fru y\u00f6n\u0259lir. Nem\u0259td\u0259 bel\u0259 \u015f\u00fcur, f\u0259aliyy\u0259t ayd\u0131nl\u0131\u011f\u0131 bir d\u0259 ona g\u00f6r\u0259 m\u00fc\u015fahid\u0259 etmirik ki, o, bura q\u0259d\u0259rki m\u0259rh\u0259l\u0259nin \u2013 oyanma, ay\u0131lma m\u0259rh\u0259l\u0259sinin h\u00fcdudlar\u0131nda canland\u0131r\u0131lm\u0131\u015fd\u0131r.\u201d Anar\u0131n q\u0259hr\u0259man\u0131n\u0131n bu s\u0259viyy\u0259d\u0259 d\u0259rki v\u0259 n\u0259z\u0259ri t\u0259hlili bir daha t\u0259sdiq edir ki, b\u0259dii \u0259s\u0259rin ideya-b\u0259dii c\u0259h\u0259td\u0259n dol\u011fun, m\u00fck\u0259mm\u0259l t\u0259sir ba\u011f\u0131\u015flamas\u0131 \u00fc\u00e7\u00fcn obraz\u0131 \u201cpozitiv x\u00fcsusiyy\u0259tl\u0259rl\u0259 y\u00fckl\u0259m\u0259k\u201d o q\u0259d\u0259r d\u0259 vacib \u015f\u0259rt deyil, q\u0259hr\u0259man\u0131n xarakter x\u00fcsusiyy\u0259tl\u0259rinin \u0259s\u0259rin b\u0259dii m\u0259ntiqind\u0259n do\u011fmas\u0131, t\u0259bii v\u0259 inand\u0131r\u0131c\u0131 olmas\u0131 kifay\u0259tdir. \u201cA\u011f liman\u201d povestinin q\u0259hr\u0259manlar\u0131 m\u0259hz bu t\u0259l\u0259bl\u0259r\u0259 cavab verdikl\u0259ri \u00fc\u00e7\u00fcn oxucunun yadda\u015f\u0131nda silinm\u0259z iz qoyurlar.
\n\u018fs\u0259rin m\u00fcasirliyi, qald\u0131rd\u0131\u011f\u0131 probleml\u0259rin aktuall\u0131\u011f\u0131, m\u00fch\u00fcml\u00fcy\u00fc d\u0259 m\u0259hz onun b\u0259dii q\u0259hr\u0259man konsepsiyas\u0131 il\u0259 ba\u011fl\u0131d\u0131r ki, \u0259d\u0259bi t\u0259nqid haql\u0131 olaraq diqq\u0259tini bu \u0259sas m\u0259s\u0259l\u0259 \u00fcz\u0259rind\u0259 c\u0259ml\u0259\u015fdirmi\u015fdir.<\/p>\n","protected":false},"excerpt":{"rendered":"

Filologiya \u00fczr\u0259 f\u0259ls\u0259f\u0259 doktoru, dosent, Prezident t\u0259qa\u00fcd\u00e7\u00fcs\u00fc T\u0259biilik, t\u0259vaz\u00f6karl\u0131q, s\u0259mimiyy\u0259t, m\u0259n\u0259vi kamillik, milli-\u0259xlaqi d\u0259y\u0259rl\u0259r axtar\u0131\u015f\u0131, ger\u00e7\u0259kliyin insan v\u0259 zaman, f\u0259rd v\u0259 m\u00fchit probleml\u0259ri fonunda d\u0259rki v\u0259 b\u00fct\u00fcnlar\u0131n qeyri-adi hadis\u0259l\u0259r, q\u0259hr\u0259manl\u0131q iddias\u0131nda olan sur\u0259tl\u0259rl\u0259 he\u00e7 bir \u0259laq\u0259si olmamas\u0131 \u201caltm\u0131\u015f\u0131nc\u0131lar\u201d \u0259d\u0259bi n\u0259slinin dig\u0259r n\u00fcmay\u0259nd\u0259l\u0259ri kimi Anar n\u0259sri \u00fc\u00e7\u00fcn d\u0259 xarakterik c\u0259h\u0259tl\u0259rd\u0259ndir. 60-c\u0131 ill\u0259rd\u0259 \u0259d\u0259bi ictimaiyy\u0259tin b\u00f6y\u00fck maraqla […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5],"tags":[],"class_list":["post-15274","post","type-post","status-publish","format-standard","hentry","category-pub"],"_links":{"self":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/15274","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=15274"}],"version-history":[{"count":2,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/15274\/revisions"}],"predecessor-version":[{"id":15330,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/15274\/revisions\/15330"}],"wp:attachment":[{"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=15274"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=15274"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=15274"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}