{"id":47775,"date":"2023-11-23T05:00:00","date_gmt":"2023-11-23T01:00:00","guid":{"rendered":"https:\/\/edebiyyat-az.com\/?p=47775"},"modified":"2023-11-23T08:22:03","modified_gmt":"2023-11-23T04:22:03","slug":"z%c9%99hra-h%c9%99simova-jan-pol-sartrin-divar-hekay%c9%99sind%c9%99-f%c9%99ls%c9%99fi-c%c9%99r%c9%99yanlar","status":"publish","type":"post","link":"https:\/\/edebiyyat-az.com\/?p=47775","title":{"rendered":"Z\u0259hra H\u018f\u015e\u0130MOVA.”Jan Pol Sartr\u0131n \u201cDivar\u201d \u00a0hekay\u0259sind\u0259 f\u0259ls\u0259fi c\u0259r\u0259yanlar”"},"content":{"rendered":"\n
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\u201cT\u00fcrkay\u201d ayl\u0131q \u0259d\u0259biyyat d\u0259rgisinin r\u0259smi elektron orqan\u0131-Az\u0259rbaycan\u0131n M\u0259d\u0259niyy\u0259t v\u0259 \u018fd\u0259biyyat Portal\u0131n\u0131n Sumqay\u0131t B\u00fcrosunun R\u0259hb\u0259ri<\/strong><\/a> <\/p>\n\n\n\n

             Giri\u015f<\/strong><\/p>\n\n\n\n

               Ekzistensializm  f\u0259ls\u0259fi \u0259d\u0259bi  c\u0259r\u0259yan\u0131n\u0131n  Martin Haidiggerd\u0259n sonra \u0259n b\u00f6y\u00fck q\u0259l\u0259m sahibi olmu\u015f  n\u00fcmay\u0259nd\u0259si olan Jan Pol Sartr \u00f6z \u0259s\u0259rl\u0259rind\u0259 Nit\u015fe f\u0259ls\u0259f\u0259sinin yar\u0131m qalm\u0131\u015f nihilizmini varolu\u015fculuk il\u0259 tamamlayaraq,  absurdizmin \u201cyabanc\u0131la\u015fma \u201c fikri il\u0259 m\u00fck\u0259mm\u0259l bir h\u0259dd\u0259 \u00e7atd\u0131rm\u0131\u015fd\u0131r.  Bu m\u00f6vzuda \u201cVarl\u0131q v\u0259 He\u00e7lik”, \u201cVarolu\u015fculuk\u201d, \u201cBulant\u0131\u201c kimi romanlar\u0131,   \u201cAzadl\u0131\u011f\u0131n yollar\u0131 \u201c ba\u015fl\u0131\u011f\u0131 il\u0259 yaz\u0131lm\u0131\u015f \u00fc\u00e7 \u0259s\u0259rlik  ( \u201cYa\u015fanmayan zaman\u201d, \u201cA\u011f\u0131l \u00e7a\u011f\u0131 \u201c, \u201cT\u00fck\u0259ni\u015f \u201c )trilogiya yazan Sartr  \u0259s\u0259rl\u0259rini, insan, onun taleyi,  daxili  hiss, duy\u011fu v\u0259 d\u00fc\u015f\u00fcnc\u0259l\u0259rini, yanl\u0131zl\u0131\u011f\u0131n\u0131 q\u0259rb f\u0259ls\u0259f\u0259sinin \u00fc\u00e7 t\u0259m\u0259l da\u015f\u0131 il\u0259 (Ekzistensializm\u2014Nihilizm\u2014Absurdizm) tacland\u0131rma\u011f\u0131 \u0259v\u0259zolunmaz q\u0259l\u0259mi il\u0259 u\u011furlu \u015f\u0259kild\u0259 bacarm\u0131\u015fd\u0131r. Yaz\u0131\u00e7\u0131, \u00f6z\u00fcn\u00fcn d\u0259 yarad\u0131c\u0131lar\u0131ndan oldu\u011fu Varolu\u015fculu\u011fun  \u201cazadl\u0131q\u201d,  \u201cizdirab”,  \u201cvarl\u0131q”,  \u201ck\u00f6hn\u0259 inanc\u201d ; nihilizmin  \u201che\u00e7lik” , \u201cbo\u015fluq\u201d v\u0259  absurdizmin  \u201cyadla\u015fmaq\u201d, \u201chissisl\u0259\u015fm\u0259k” , \u201crobotla\u015fmaq\u201d  kimi  tezisl\u0259rini ist\u0259r roman,  ist\u0259rs\u0259 d\u0259  hekay\u0259l\u0259rind\u0259  ustal\u0131qla  m\u0259naland\u0131rm\u0131\u015fd\u0131r. <\/p>\n\n\n\n

              Filosofun f\u0259ls\u0259fi fikirl\u0259rini yans\u0131td\u0131\u011f\u0131 \u0259s\u0259rl\u0259r i\u00e7\u0259risind\u0259 t\u0259kc\u0259 b\u00f6y\u00fck h\u0259cmli romanlar deyil, h\u0259m d\u0259 c\u0259mi bir ne\u00e7\u0259 s\u0259hif\u0259d\u0259n ibar\u0259t olan hekay\u0259l\u0259ri yer al\u0131r.  \u0130\u00e7\u0259risind\u0259 \u201cOtaq\u201d, \u201cHerostrat \u201c, \u201c\u0130ntim” , \u201cMadrid markas\u0131” kimi hekay\u0259l\u0259rin d\u0259 yer ald\u0131\u011f\u0131 silsil\u0259nin ilk hekay\u0259si olan \u201cDivar\u201d  \u0259s\u0259ri yaz\u0131\u00e7\u0131n\u0131n az s\u00f6z il\u0259 ya\u015fam\u0131n tragikomik  s\u0259hn\u0259l\u0259rinin geni\u015f t\u0259svirini \u00f6z\u00fcnd\u0259 \u0259ks etdirir. Ekzistensializm\u2014absurdizm\u2014nihilizm yolunun c\u0259mi 12 saat \u00e7\u0259r\u00e7iv\u0259sind\u0259 tamamland\u0131\u011f\u0131 hekay\u0259d\u0259 obraz\u0131n ke\u00e7irdiyi b\u00f6y\u00fck d\u0259yi\u015fim, insan\u0131n qorxu v\u0259 qay\u011f\u0131 v\u0259ziyy\u0259tind\u0259 x\u0259yal,  plan, \u00fcmid v\u0259 \u0259n \u0259sas\u0131 da ke\u00e7\u0259n zaman\u0131n sanki dayanaraq \u0259slind\u0259 he\u00e7 ya\u015fana bilm\u0259m\u0259si kimi anlar ustal\u0131qla q\u0259l\u0259m\u0259 al\u0131nm\u0131\u015fd\u0131r. <\/p>\n\n\n\n

\u201cDivar\u201d hekay\u0259si<\/strong><\/p>\n\n\n\n

           Jan Pol Sartr\u0131n “Divar” \u0259s\u0259rind\u0259 ekzistensializm v\u0259 bu c\u0259r\u0259yan\u0131n t\u0259m\u0259lind\u0259 duran absurdizm idealar\u0131n\u0131 Pablo, Tom, Xuan, Bel\u00e7ikal\u0131 v\u0259 ba\u015fqa obrazlarla ifad\u0259 etdiyini g\u00f6rm\u0259k m\u00fcmk\u00fcnd\u00fcr. Hekay\u0259d\u0259 hadis\u0259l\u0259r\u0259 f\u0259rqli statuslardan bax\u0131\u015f maraql\u0131 olsa da, bunun eyni obraz t\u0259r\u0259find\u0259n icra olunmas\u0131 daha da diqq\u0259ti c\u0259lb edir. Bu zaman is\u0259 bel\u0259 bir fikr\u0259 sahib oluruq:\u0259s\u0259rin \u0259vv\u0259lind\u0259 m\u0259hkum olunmu\u015f obraz il\u0259 sonda \u00f6l\u00fcm\u0259 do\u011fru ir\u0259lil\u0259y\u0259n obraz aras\u0131nda qal\u0131n bir divar vard\u0131r.  Edama m\u0259hkum olunmu\u015f Pablo daha bir m\u00fcdd\u0259t \u0259vv\u0259l a\u011fl\u0131na bel\u0259 g\u0259tirm\u0259diyi \u00f6l\u00fcm\u00fc art\u0131q t\u0259s\u0259vv\u00fcr edir, g\u00f6z\u00fcnd\u0259 canland\u0131r\u0131r. \u018fs\u0259rd\u0259 Pablonun \u00f6l\u00fcm haqq\u0131nda fikirl\u0259ri, \u0259slind\u0259 insan varl\u0131\u011f\u0131n\u0131n mahiyy\u0259t etibaril\u0259 bir “HE\u00c7L\u0130K”d\u0259n ibar\u0259t oldu\u011funu g\u00f6st\u0259rir. Ekzistensializmin \u00fc\u00e7\u00fcn s\u0259ciyy\u0259vi olan “anla\u015f\u0131lmazl\u0131q”  ideyas\u0131 m\u0259hkumlar\u0131  \u00f6l\u00fcm\u0259  aparan  son on iki  saatda gizlidir.  Bu fikr\u0259, Pablonun  \u00f6z\u00fcn\u00fc  ifad\u0259  ed\u0259rk\u0259n hissl\u0259rinin qorxu olmad\u0131\u011f\u0131n\u0131 v\u0259 bunun ads\u0131z oldu\u011funu dem\u0259si il\u0259 g\u0259lm\u0259k m\u00fcmk\u00fcnd\u00fcr. \u0130nsanl\u0131\u011f\u0131n t\u0259m\u0259lini t\u0259\u015fkil ed\u0259n \u0259xlaqi d\u0259y\u0259rl\u0259rin  \u201c\u00f6l\u00fcm\u201d  v\u0259  \u201cVarolu\u015f sanc\u0131s\u0131\u201d \u00e7izgisind\u0259  s\u0259rgil\u0259ndiyi  hekay\u0259d\u0259 Pablo t\u0259r\u0259find\u0259n anla\u015f\u0131lmayan bu  hissin d\u0259 varolu\u015f sanc\u0131s\u0131 oldu\u011funu s\u00f6yl\u0259y\u0259 bil\u0259rik.<\/p>\n\n\n\n

              Obraz\u0131n ke\u00e7mi\u015fini s\u00fczg\u0259cd\u0259n ke\u00e7irdikd\u0259n sonra h\u0259yat\u0131n\u0131n \u0259vv\u0259lc\u0259d\u0259n m\u0259hkum oldu\u011funu s\u00f6yl\u0259m\u0259si il\u0259 ekzistensializmin dig\u0259r bir ideyas\u0131 olan “azadl\u0131q” m\u0259s\u0259l\u0259sin\u0259 toxunuldu\u011fu hekay\u0259 absurdizmin n\u0259tic\u0259l\u0259ndirdiyi hissislik v\u0259 robotla\u015fman\u0131n verdiyi \u00f6zg\u00fcrl\u00fck m\u0259s\u0259l\u0259si \u00f6z \u0259ksini tap\u0131r. Nit\u015fe yarad\u0131c\u0131l\u0131\u011f\u0131nda d\u0259f\u0259l\u0259rl\u0259 \u015fahid oldu\u011fumuz  \u201cd\u00fc\u015f\u00fcnc\u0259 m\u0259hbuslu\u011fu\u201d  m\u0259hz bu duy\u011fularla yoxa \u00e7\u0131xd\u0131qdan sonra obraz\u0131n d\u00fc\u015f\u00fcnc\u0259l\u0259rd\u0259n, qay\u011f\u0131 v\u0259 hissl\u0259rd\u0259n ar\u0131naraq m\u0259hbuslu\u011fa bir n\u00f6v vida etdiyini g\u00f6r\u00fcr\u00fck. \u018fs\u0259rin tam da bu n\u00f6qt\u0259sind\u0259 Nit\u015fenin “h\u0259l\u0259 s\u0259n azadl\u0131q axtaran m\u0259hbussan”(1 .S\u0259h.48)  v\u0259 \u201c\u00d6zg\u00fcr m\u00fc diyorsun kendine? Sana h\u00fckmeden d\u00fc\u015f\u00fcnceni duymak isterim\u201d (1. S\u0259h.73) c\u00fcml\u0259l\u0259rinin  ruhu duyulur. Pablonu da  \u00f6z fikirl\u0259rinin m\u0259hbusu kimi qiym\u0259tl\u0259ndirm\u0259k olar. \u018fs\u0259rd\u0259ki  “M\u018fN” ideas\u0131n\u0131 absurdizm il\u0259 ba\u011fla\u015fd\u0131rmaq t\u0259bii s\u0259ciyy\u0259 da\u015f\u0131y\u0131r , \u00e7\u00fcnki Pablo “edam olunan da , baxan da M\u018fN\u018fM” deyirdi. O \u00f6z\u00fcn\u00fcn g\u00f6z\u00fcnd\u0259 canland\u0131rd\u0131\u011f\u0131 edam\u0131na bax\u0131r, lakin g\u00f6rd\u00fcy\u00fc M\u018fN \u0259 yadd\u0131r.  Fikrimizc\u0259, \u0259s\u0259rin \u0259vv\u0259lind\u0259 adland\u0131ra bilm\u0259diyi hiss “l\u0259yaq\u0259tsizc\u0259 \u00f6lm\u0259k” qorxusudur. \u00c7\u00fcnki R.Qrisi qorudu\u011fu zaman \u00f6z\u00fc d\u0259 anlamasa da satq\u0131n kimi \u00f6lm\u0259k ist\u0259mir.  Bu zaman \u00f6l\u00fcmd\u0259n qorxan bir obraz\u0131n komissar\u0131 s\u0259hv y\u00f6nl\u0259ndirib sonda \u00f6l\u00fcm\u00fc g\u00f6z\u0259 almayaca\u011f\u0131n\u0131 da d\u00fc\u015f\u00fcnm\u0259d\u0259n ke\u00e7m\u0259k olmaz. \u201cK\u00f6hn\u0259 inanc\u201d m\u0259s\u0259l\u0259sin\u0259 irih\u0259cmli \u0259s\u0259rl\u0259rind\u0259 oldu\u011fu kimi, hekay\u0259l\u0259rind\u0259 d\u0259 yer ver\u0259n yaz\u0131\u00e7\u0131 azadl\u0131q problemi il\u0259 onu tamamlama\u011f\u0131 bacarm\u0131\u015fd\u0131r. Bel\u0259 ki, \u0259s\u0259rin bir ne\u00e7\u0259 n\u00f6qt\u0259sind\u0259 ke\u00e7mi\u015fini xat\u0131rlad\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fcy\u00fcm\u00fcz Pablonun bu iki zaman \u00e7\u0259r\u00e7iv\u0259sind\u0259 m\u0259hbus olana q\u0259d\u0259rki sabit v\u0259 dogmatik inanclar\u0131ndan da ar\u0131nd\u0131\u011f\u0131n\u0131 s\u00f6yl\u0259y\u0259 bil\u0259rik. Sartr k\u00f6hn\u0259 inanclara \u201cmauvaise foi\u201d adland\u0131raraq bu ke\u00e7mi\u015fin q\u0259fl\u0259t  i\u00e7ind\u0259  ya\u015famaqdan  ba\u015fqa bir \u015fey olmad\u0131\u011f\u0131n\u0131  f\u0259ls\u0259fi  a\u011f\u0131rl\u0131qlarla s\u00fcbut etm\u0259y\u0259 \u00e7al\u0131\u015fm\u0131\u015fd\u0131r. Determinizmin \u201c \u201c\u015f\u00fcursuzluq\u201d anlay\u0131\u015f\u0131na  \u00f6z\u00fcn\u00fcn  \u201cazadl\u0131q\u201d anlay\u0131\u015f\u0131 il\u0259  qar\u015f\u0131  \u00e7\u0131xan  filosof  varolu\u015fu \u00fc\u00e7  istiqam\u0259td\u0259 d\u0259y\u0259rl\u0259ndirir: \u00f6z\u00fcnd\u0259 varl\u0131q ; \u00f6z\u00fc \u00fc\u00e7\u00fcn varl\u0131q  v\u0259 ba\u015fqas\u0131 (c\u0259miyy\u0259t)  \u00fc\u00e7\u00fcn varl\u0131q. Sartr  da  Pablonun  simas\u0131nda  c\u0259miyy\u0259t i\u00e7\u0259risind\u0259 bir m\u00f6vqe  tutan obraz\u0131n h\u0259yat\u0131nda ba\u015f ver\u0259n absurdluqlar n\u0259tic\u0259sind\u0259  \u00f6z  se\u00e7imi olan, y\u0259ni \u00f6z\u00fc \u00fc\u00e7\u00fcn olan bir varl\u0131\u011fa \u00e7evrilm\u0259sini t\u0259svir edir.  <\/strong><\/strong><\/p>\n\n\n\n

            Simvolizmin m\u00fcxt\u0259lif \u00e7alarlar\u0131n\u0131n hakim oldu\u011fu hekay\u0259y\u0259 diqq\u0259t yetirdikd\u0259 \u201ch\u0259bs\u201d anlay\u0131\u015f\u0131n\u0131n fikizi v\u0259 zehni c\u0259miyy\u0259ti  t\u0259msil etdiyi q\u0259na\u0259tin\u0259 g\u0259lm\u0259k m\u00fcmk\u00fcnd\u00fcr. Pablo v\u0259 dig\u0259rl\u0259rini \u0259hat\u0259 ed\u0259n h\u0259bsin d\u00f6rd divar\u0131n\u0131  \u0259slind\u0259 c\u0259miyy\u0259tin \u00f6z d\u00fc\u015f\u00fcnc\u0259sin\u0259 uy\u011funla\u015fd\u0131rmaqla bir n\u00f6v m\u0259hbusa \u00e7evirdiyi \u0259hat\u0259 kimi d\u0259 qiym\u0259tl\u0259ndir\u0259 bil\u0259rik. Bu  \u0259s\u0259r  \u00f6l\u00fcm, t\u0259sad\u00fcf, h\u0259yat\u0131n absurdlu\u011fu d\u00fc\u015f\u00fcnc\u0259l\u0259rin\u0259 v\u0259 “Se\u00e7iml\u0259rimizin n\u0259tic\u0259l\u0259ri n\u0259dir? kimi suala  y\u00f6n\u0259lmi\u015fdir.  Hekay\u0259d\u0259 divar birinin \u00f6l\u00fcm\u00fcn\u00fcn<\/a> qa\u00e7\u0131lmazl\u0131\u011f\u0131n\u0131 simvolla\u015fd\u0131r\u0131r v\u0259 m\u0259hkumlar\u0131 edam ed\u0259c\u0259k at\u0259\u015f qrupunun<\/a> “divar\u0131na” da i\u015far\u0259 edir . Oxudu\u011fumuz zaman  ad\u0131n\u0131n insan\u0131n daxili d\u00fcnyas\u0131 il\u0259 c\u0259miyy\u0259t aras\u0131ndak\u0131 qal\u0131n D\u0130VARLARDAN al\u0131nd\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcld\u00fcy\u00fc \u0259s\u0259rd\u0259 diqq\u0259t \u00e7\u0259k\u0259n \u0259sas m\u0259s\u0259l\u0259rd\u0259n biri d\u0259 “h\u0259yat” v\u0259 “\u00f6l\u00fcm” m\u0259s\u0259l\u0259sidir. Sartr f\u0259ls\u0259f\u0259sind\u0259 bu \u201cHe\u00e7lik i\u00e7ind\u0259 varolu\u015f\u201d adland\u0131r\u0131l\u0131r. Hekay\u0259d\u0259   Pablo v\u0259 dig\u0259rl\u0259r  obrazlar\u0131n h\u0259bs ota\u011f\u0131 kimi b\u0259d bir m\u0259kanda \u00f6z \u201cm\u0259n” l\u0259rinin aray\u0131c\u0131s\u0131na \u00e7evrilm\u0259l\u0259rini d\u0259 bu he\u00e7liyin simvolikas\u0131 olaraq d\u0259y\u0259rl\u0259ndir\u0259 bil\u0259rik.   \u018fs\u0259rin  \u0259vv\u0259lind\u0259 g\u00fcll\u0259l\u0259rin b\u0259d\u0259nin\u0259 girdiyini , \u00f6l\u00fcm\u00fcn a\u011fr\u0131s\u0131n\u0131 t\u0259s\u0259vv\u00fcr ed\u0259n Pablonun sonda b\u00fct\u00fcn bunlara qar\u015f\u0131 robotla\u015fmas\u0131 v\u0259 sonda bu hissin m\u0259zx\u0259r\u0259y\u0259 \u00e7evril\u0259r\u0259k bir insan h\u0259yat\u0131n\u0131 yox etm\u0259si \u0259slind\u0259 bu iki m\u0259fhum (h\u0259yat v\u0259 \u00f6l\u00fcm) aras\u0131ndak\u0131 \u00e7izginin inc\u0259liyini bir daha g\u00f6st\u0259rir. Ald\u0131\u011f\u0131m\u0131z q\u0259rarlar, etdiyimiz b\u00fct\u00fcn h\u0259r \u015fey v\u0259 ed\u0259 bil\u0259c\u0259kl\u0259rimiz d\u00f6ng\u00fcs\u00fcnd\u0259 olan varolu\u015f sanc\u0131lar\u0131 obraz\u0131n hiss etdiyi \u201cbo\u015fluq\u201d duy\u011fular\u0131n\u0131 dolduraraq adland\u0131r\u0131lmayacaq bir hala \u00e7evirir.   “Insan n\u0259 deyils\u0259 odur, n\u0259dirs\u0259 o deyil ” dey\u0259n Sartr xasiyy\u0259tc\u0259 bir-birin\u0259 yad olan Tom v\u0259 Pablonu eyni zirz\u0259mid\u0259 \u00f6l\u00fcm\u0259 m\u0259hkum ed\u0259r\u0259k onlar\u0131n bir-birl\u0259rind\u0259 \u00f6zl\u0259rini g\u00f6rm\u0259l\u0259rin\u0259 nail olur. Pablonun dili il\u0259 des\u0259k sanki onlar art\u0131q “\u0259kiz” idil\u0259r. Sartr\u0131n “insan t\u0259nhal\u0131\u011f\u0131”n\u0131 v\u0259 onun “izdirab”\u0131n\u0131 hans\u0131 yollarla \u0259ks etdirm\u0259si is\u0259 insan\u0131 daha \u00e7ox d\u00fc\u015f\u00fcnd\u00fcr\u00fcr. Sartre f\u0259ls\u0259f\u0259sinin m\u0259rk\u0259zind\u0259 bir-biri il\u0259 \u0259laq\u0259li d\u00f6rd hadis\u0259 durur : \u015f\u00fcur, azadl\u0131q, z\u0259r\u0259rli niyy\u0259t v\u0259 h\u0259qiq\u0259t. Zaman m\u0259hfumunun  \u015f\u00fcur n\u0259z\u0259riyy\u0259si \u00fc\u00e7\u00fcn \u00f6n\u0259mi vard\u0131r. Hekay\u0259nin q\u0259hr\u0259man\u0131 duydu\u011fu bo\u015fluq hissi il\u0259 ke\u00e7mi\u015fini m\u00fcqayis\u0259 ed\u0259r\u0259k \u00f6z h\u0259qiq\u0259tini tap\u0131r .<\/p>\n\n\n\n

               Sartr yarad\u0131c\u0131l\u0131\u011f\u0131nda sad\u0259c\u0259 m\u0259n\u0259vi al\u0259min deyil, s\u0259thi, g\u00f6zl\u0259 g\u00f6rd\u00fcy\u00fcm\u00fcz adi \u0259\u015fyalar bel\u0259 bir anlam da\u015f\u0131y\u0131r. Biz bunu \u201cBulant\u0131\u201d \u0259s\u0259rind\u0259 d\u0259 \u201cdivan\u201d v\u0259 bu hekay\u0259d\u0259 oldu\u011fu kimi, \u201coturacaq” kimi \u0259\u015fyalarla t\u0259svird\u0259 g\u00f6r\u00fcr\u00fck.      \u018fs\u0259rd\u0259 q\u0259hr\u0259manlar\u0131n h\u0259bs olundu\u011fu t\u0259kadaml\u0131q kamera, toxundu\u011fu oturacaq, ald\u0131\u011f\u0131 qoxu bel\u0259 bir m\u0259na ifad\u0259 edir. T\u0259kadaml\u0131q kameran\u0131n soyuqlu\u011fundan b\u0259hs ed\u0259n Pablonu \u0259ld\u0259n salan\u0131n  t\u0259klik oldu\u011funu g\u00f6r\u00fcr\u00fck. Kom\u00e7an\u0131 sevm\u0259sin\u0259 r\u0259\u011fm\u0259n onunla g\u00f6r\u00fc\u015fm\u0259k ist\u0259m\u0259sinin s\u0259b\u0259bini q\u0131z\u0131n, onun qoxusundan iyr\u0259nm\u0259 ehtimal\u0131nda g\u00f6st\u0259r\u0259n Pablo, fikrimizc\u0259, Kon\u00e7an\u0131n onun g\u00f6zl\u0259rind\u0259 yaranm\u0131\u015f hissizl\u0259\u015fm\u0259ni g\u00f6rm\u0259sini ist\u0259m\u0259m\u0259sidir. “\u00dcr\u0259kbulanma” \u0259s\u0259rind\u0259 “\u0259\u015fyalar adlar\u0131ndan azad olublar” dey\u0259n Sartr Rokantenin “oturacaq” \u00fcz\u0259rind\u0259ki t\u0259s\u0259vv\u00fcrl\u0259rini bu d\u0259f\u0259 Tom il\u0259 davam etdirir. \u018flini oturaca\u011fa vuran Tom tez \u0259lini \u00e7\u0259kir. Lakin onu qorxudan Rokantenin g\u00f6rd\u00fcy\u00fc “\u00f6l\u00fc e\u015f\u015f\u0259k”yox , \u00f6z \u00f6l\u00fcm\u00fcn\u00fcn t\u0259sviridir. B\u00fct\u00fcn duy\u011fular\u0131 \u00f6z\u00fcn\u0259m\u0259xsus yollarla ifad\u0259 etmi\u015f Sartr, h\u0259m\u00e7inin \u0259s\u0259rd\u0259 varl\u0131q v\u0259 he\u00e7lik aras\u0131ndak\u0131 divar\u0131n da m\u00f6vcudlu\u011funu g\u00f6st\u0259rm\u0259y\u0259 nail olmu\u015fdur. Hekay\u0259nin son s\u0259hn\u0259sini is\u0259 absurdizmin \u0259n pik h\u0259ddi d\u0259 adland\u0131rmaq olar. Satq\u0131n kimi \u00f6lm\u0259k ist\u0259m\u0259y\u0259n Pablonun h\u0259yatla zarafat etdiyi anda, h\u0259yat\u0131n “t\u0259sad\u00fcf” il\u0259 \u0259slind\u0259 onunla m\u0259zx\u0259r\u0259sini t\u0259svir ed\u0259n Sartr, d\u00fc\u015f\u00fcnc\u0259 v\u0259 h\u0259yat t\u0259rzin\u0259 g\u00f6r\u0259 bir-birin\u0259 b\u0259nz\u0259y\u0259n, ruhlar\u0131 adil\u0259\u015fmi\u015f insanlarlara qar\u015f\u0131, \u00f6z\u00fcn\u00fcn absurdluq yolunda \u00f6z \u201cM\u0259n” ini, daha d\u0259qiq des\u0259k, \u00f6z varl\u0131\u011f\u0131na d\u00f6n\u0259n obraz\u0131n\u0131 qoyur.  <\/p>\n\n\n\n

             N\u0259tic\u0259 etibaril\u0259 Sartr \u0259s\u0259rind\u0259 ,insan\u0131n \u00f6z “M\u018fN” ind\u0259  ya\u015fad\u0131qlar\u0131n\u0131n c\u0259miyy\u0259t i\u00e7\u0259risind\u0259 yana\u015fmas\u0131n\u0131 ist\u0259r obrazlarla, ist\u0259rs\u0259 d\u0259 \u0259\u015fyalarla d\u0259rin \u015f\u0259kild\u0259 ifad\u0259 etmi\u015fdir. H\u0259yat v\u0259 \u00f6l\u00fcm m\u00f6vzusundak\u0131 d\u00fc\u015f\u00fcnc\u0259l\u0259ri il\u0259 insan, ya\u015fam , ya\u015fam qay\u0259si kimi d\u0259y\u0259rl\u0259ri sor\u011fuladan Sartre h\u0259m Fransada, h\u0259m d\u0259 \u00f6z \u00f6lk\u0259sind\u0259n k\u0259narda geni\u015f yay\u0131lm\u0131\u015f bir n\u00fcfuza sahib idi, yaz\u0131\u00e7\u0131-intellektual \u015f\u0259xsiyy\u0259ti n\u0259z\u0259ri v\u0259 h\u0259r\u0259k\u0259t insan keyfiyy\u0259tl\u0259rini \u00f6z\u00fcnd\u0259 birl\u0259\u015fdirir.<\/p>\n\n\n\n

\u018fd\u0259biyyat<\/strong><\/p>\n\n\n\n

    \n
  1. Friedrich Wilhelm Nietzsche  \u201cB\u00f6yle buyurdu Zerd\u00fc\u015ft \u201c  \u0130lgi K\u00fclt\u00fcr Sanat Yay\u0131nlar\u0131, 2015 , p.400. <\/strong><\/li>\n\n\n\n
  2. Jan Pol Sartr  \u201cSe\u00e7ilmi\u015f \u0259s\u0259rl\u0259ri \u201c  \u201c\u015e\u0259rq-Q\u0259rb\u201d n\u0259\u015friyyat\u0131,  2013, p.600.  <\/strong><\/li>\n\n\n\n
  3. “e-Dalga”. \u015e\u0259b\u0259k\u0259 D\u0259rgisi. Say\u0131 no 2, Kulturoloji. “Postmodernizm” Kulturoloji, \u018fd\u0259bi-T\u0259nqidi Yaz\u0131lar toplusu<\/li>\n\n\n\n
  4. Guliyev, K. (1998). B\u0259dii \u0259d\u0259biyyatda Varolu\u015f\u00e7uluk. “Cahan” D\u0259rgisi, 4.<\/li>\n<\/ol>\n\n\n\n

    <\/p>\n\n\n\n

    <\/p>\n","protected":false},"excerpt":{"rendered":"

    \u201cT\u00fcrkay\u201d ayl\u0131q \u0259d\u0259biyyat d\u0259rgisinin r\u0259smi elektron orqan\u0131-Az\u0259rbaycan\u0131n M\u0259d\u0259niyy\u0259t v\u0259 \u018fd\u0259biyyat Portal\u0131n\u0131n Sumqay\u0131t B\u00fcrosunun R\u0259hb\u0259ri              Giri\u015f                Ekzistensializm  f\u0259ls\u0259fi \u0259d\u0259bi  c\u0259r\u0259yan\u0131n\u0131n  Martin Haidiggerd\u0259n sonra \u0259n b\u00f6y\u00fck q\u0259l\u0259m sahibi olmu\u015f  n\u00fcmay\u0259nd\u0259si olan Jan Pol Sartr \u00f6z \u0259s\u0259rl\u0259rind\u0259 Nit\u015fe f\u0259ls\u0259f\u0259sinin yar\u0131m qalm\u0131\u015f nihilizmini varolu\u015fculuk il\u0259 tamamlayaraq,  absurdizmin \u201cyabanc\u0131la\u015fma \u201c fikri il\u0259 m\u00fck\u0259mm\u0259l bir h\u0259dd\u0259 \u00e7atd\u0131rm\u0131\u015fd\u0131r.  Bu m\u00f6vzuda […]<\/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-47775","post","type-post","status-publish","format-standard","hentry","category-pub"],"_links":{"self":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/47775","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=47775"}],"version-history":[{"count":2,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/47775\/revisions"}],"predecessor-version":[{"id":47789,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/47775\/revisions\/47789"}],"wp:attachment":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=47775"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=47775"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=47775"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}