{"id":50319,"date":"2026-01-12T08:00:00","date_gmt":"2026-01-12T04:00:00","guid":{"rendered":"https:\/\/edebiyyat-az.com\/?p=50319"},"modified":"2026-01-12T12:19:01","modified_gmt":"2026-01-12T08:19:01","slug":"nigar-sahverdiyeva-sosioloq-arasdirmaci-yazar-dahilik-romantikasi-etik-bosluqlar-v%c9%99-sosial-mif","status":"publish","type":"post","link":"https:\/\/edebiyyat-az.com\/?p=50319","title":{"rendered":"Nigar \u015eahverdiyeva (Sosioloq, ara\u015fd\u0131rma\u00e7\u0131 yazar): Dahilik Romantikas\u0131 – etik bo\u015fluqlar v\u0259 sosial mif"},"content":{"rendered":"\n
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\u201cDahi\u201d s\u00f6z\u00fc tarix boyu h\u0259m heyranl\u0131q, h\u0259m d\u0259 b\u0259ra\u0259t al\u0259ti olub. Bu anlay\u0131\u015f \u00e7ox vaxt insan\u0131n yaratd\u0131qlar\u0131n\u0131 deyil, da\u011f\u0131td\u0131qlar\u0131n\u0131 g\u00f6rm\u0259m\u0259zliy\u0259 vurmaq \u00fc\u00e7\u00fcn<\/a> i\u015fl\u0259dilib. Dahilik istedad\u0131n zirv\u0259si kimi t\u0259qdim edildikc\u0259, onun arxas\u0131nda gizl\u0259n\u0259n eqoizm, emosional m\u0259suliyy\u0259tsizlik v\u0259 etik bo\u015fluqlar adil\u0259\u015fdirilib. Sanki \u201cdahi\u201d olan insan \u00fc\u00e7\u00fcn adi insan qaydalar\u0131 ke\u00e7\u0259rli say\u0131lm\u0131r. O, sevirs\u0259 s\u0259rh\u0259dsiz, da\u011f\u0131d\u0131rsa haql\u0131, incidir\u00ads\u0259 anla\u015f\u0131lmal\u0131 olur. Teodor Drayzer \u201cDahi\u201d roman\u0131 m\u0259hz bu romantik mif\u0259 qar\u015f\u0131 yaz\u0131lm\u0131\u015f \u0259s\u0259rl\u0259rd\u0259n biridir. Yaz\u0131\u00e7\u0131 oxucunu heyr\u0259tl\u0259ndirm\u0259k \u00fc\u00e7\u00fcn ideal bir s\u0259n\u0259tkar yaratm\u0131r, \u0259ksin\u0259, dahilik anlay\u0131\u015f\u0131n\u0131 insan\u0131n z\u0259iflikl\u0259ri \u00fcz\u0259rind\u0259n s\u0131nay\u0131r. Roman\u0131n m\u0259rk\u0259zind\u0259 duran Yucin Vitr n\u0259 klassik q\u0259hr\u0259mand\u0131r, n\u0259 d\u0259 a\u00e7\u0131q-a\u015fkar antiq\u0259hr\u0259man. O, c\u0259miyy\u0259tin \u201cistedadl\u0131d\u0131r\u201d dey\u0259 ba\u011f\u0131\u015flad\u0131\u011f\u0131, \u201cyarad\u0131c\u0131d\u0131r\u201d dey\u0259 susdu\u011fu, \u201cf\u0259rqlidir\u201d dey\u0259 m\u0259suliyy\u0259td\u0259n azad etdiyi bir fiqurdur. \u018fs\u0259r boyunca oxucu ist\u0259r-ist\u0259m\u0259z bir sualla \u00fcz-\u00fcz\u0259 qal\u0131r: Yucin do\u011frudanm\u0131 dahidir, yoxsa onun davran\u0131\u015flar\u0131 sad\u0259c\u0259 istedad p\u0259rd\u0259si alt\u0131nda gizl\u0259dilmi\u015f \u00f6zm\u0259rk\u0259z\u00e7ilikdir? Drayzer bu suala birba\u015fa cavab vermir. O, h\u00f6km \u00e7\u0131xarma\u011f\u0131 oxucuya burax\u0131r v\u0259 m\u0259hz bu susqunluq roman\u0131 adi bir s\u0259n\u0259tkar hekay\u0259sind\u0259n \u00e7\u0131xar\u0131b, dahilik anlay\u0131\u015f\u0131n\u0131n t\u0259nqidin\u0259 \u00e7evirir.<\/p>\n\n\n\n

Bu yaz\u0131da Yucin Vitr obraz\u0131 \u00fcz\u0259rind\u0259n \u201cdahi\u201d anlay\u0131\u015f\u0131n\u0131n n\u0259 d\u0259r\u0259c\u0259d\u0259 ger\u00e7\u0259k, n\u0259 d\u0259r\u0259c\u0259d\u0259 sosial mif oldu\u011fu ara\u015fd\u0131r\u0131lacaq, eyni zamanda bu tipaj\u0131n g\u00fcn\u00fcm\u00fcz insan\u0131 il\u0259 ox\u015farl\u0131qlar\u0131 \u00fcz\u0259 \u00e7\u0131xar\u0131lacaq. \u00c7\u00fcnki Drayzerin y\u00fcz il \u0259vv\u0259l yazd\u0131\u011f\u0131 suallar bu g\u00fcn d\u0259 aktuall\u0131\u011f\u0131n\u0131 itirm\u0259yib: Biz kim\u0259 dahi deyirik v\u0259 bu ad\u0131n arxas\u0131nda n\u0259yi g\u00f6rm\u0259zlikd\u0259n g\u0259lirik?<\/p>\n\n\n\n

\"\"\/<\/a><\/figure>\n\n\n\n

El\u0259 is\u0259 g\u0259lin \u0259vv\u0259lc\u0259 \u201cdahi\u201d anlay\u0131\u015f\u0131n\u0131n n\u0259 dem\u0259k oldu\u011funu anlama\u011fa \u00e7al\u0131\u015faq. Yaz\u0131n\u0131n ilk c\u00fcml\u0259sind\u0259 dediyim kimi \u201cdahi\u201d anlay\u0131\u015f\u0131 tarix boyunca sabit v\u0259 d\u0259qiq t\u0259rif\u0259 malik olmay\u0131b. Bu s\u00f6z b\u0259z\u0259n f\u00f6vq\u0259lad\u0259 intellektin, b\u0259z\u0259n estetik yeniliyin, b\u0259z\u0259n d\u0259 sad\u0259c\u0259 normadan k\u0259nar davran\u0131\u015f\u0131n sinonimi kimi i\u015fl\u0259dilib. Filosof \u0130mmanuel Kant dahini \u201ct\u0259bi\u0259tin s\u0259n\u0259t vasit\u0259sil\u0259 dan\u0131\u015fmas\u0131\u201d kimi izah edir v\u0259 hesab edirdi ki, dahi \u00f6yr\u0259dil\u0259 bilm\u0259z, o, qayda yaratmaq g\u00fcc\u00fcn\u0259 malikdir. Bu bax\u0131\u015fda dahilik yarad\u0131c\u0131l\u0131\u011f\u0131n m\u0259nb\u0259yi, lakin eyni zamanda n\u0259zar\u0259tsiz bir q\u00fcvv\u0259 kimi t\u0259qdim olunur. Lakin XIX \u0259srd\u0259n etibar\u0259n sosial elml\u0259r bu anlay\u0131\u015fa daha t\u0259nqidi yana\u015fma\u011fa ba\u015flay\u0131r. Sosioloqlar\u0131n fikrinc\u0259, dahilik t\u0259kc\u0259 f\u0259rdi istedad\u0131n n\u0259tic\u0259si deyil, h\u0259m d\u0259 c\u0259miyy\u0259tin h\u0259min istedad\u0131 nec\u0259 adland\u0131rmas\u0131 v\u0259 legitiml\u0259\u015fdirm\u0259si il\u0259 ba\u011fl\u0131d\u0131r. Y\u0259ni h\u0259r y\u00fcks\u0259k qabiliyy\u0259t avtomatik olaraq \u201cdahi\u201d say\u0131lm\u0131r. Bu etiketin formala\u015fmas\u0131nda sosial m\u00f6vqe, cinsiyy\u0259t, d\u00f6vr\u00fcn ideoloji t\u0259l\u0259bl\u0259ri m\u00fch\u00fcm rol oynay\u0131r. Bu n\u00f6qt\u0259d\u0259 \u201cromantik dahilik\u201d anlay\u0131\u015f\u0131 \u00f6n\u0259 \u00e7\u0131x\u0131r. Romantizm d\u00f6vr\u00fcnd\u0259 dahi, qaydalara s\u0131\u011fmayan, \u0259xlaqdan v\u0259 sosial normalardan k\u0259narda dayanan bir fiqur kimi idealla\u015fd\u0131r\u0131l\u0131b. Onun emosional da\u015fq\u0131nlar\u0131, nizams\u0131z h\u0259yat t\u0259rzi v\u0259 h\u0259tta ba\u015fqalar\u0131na verdiyi z\u0259r\u0259r bel\u0259 yarad\u0131c\u0131l\u0131\u011f\u0131n qa\u00e7\u0131lmaz n\u0259tic\u0259si kimi q\u0259bul edilib. Bu yana\u015fma dahini adi insandan \u00fcst\u00fcn, dem\u0259k olar ki, toxunulmaz bir m\u00f6vqey\u0259 yerl\u0259\u015fdirib.<\/p>\n\n\n\n

Psixoloji bax\u0131mdan is\u0259 dahilik tez-tez \u201chiperfokus\u201d, y\u0259ni insan\u0131n m\u00fc\u0259yy\u0259n bir sah\u0259y\u0259 h\u0259ddind\u0259n art\u0131q y\u00f6n\u0259lm\u0259si il\u0259 \u0259laq\u0259l\u0259ndirilir. M\u00fcasir psixologiyada bu v\u0259ziyy\u0259t yarad\u0131c\u0131l\u0131q \u00fc\u00e7\u00fcn \u00fcst\u00fcnl\u00fck say\u0131lsa da, emosional empatiyan\u0131n z\u0259ifl\u0259m\u0259si, m\u00fcnasib\u0259tl\u0259rd\u0259 m\u0259suliyy\u0259tsizlik v\u0259 \u00f6z\u00fcn\u00fc m\u0259rk\u0259z\u0259 qoyma kimi riskl\u0259r d\u0259 da\u015f\u0131y\u0131r. M\u0259hz bu n\u00f6qt\u0259d\u0259 \u201cyarad\u0131c\u0131 narsisizm\u201d termini ortaya \u00e7\u0131x\u0131r. Bu termin ilk d\u0259f\u0259 psixoanalitik m\u00fczakir\u0259l\u0259rd\u0259 istifad\u0259 olunaraq, yarad\u0131c\u0131l\u0131q ad\u0131 alt\u0131nda \u00f6z ist\u0259kl\u0259rini m\u00fctl\u0259ql\u0259\u015fdir\u0259n \u015f\u0259xsiyy\u0259t tipini ifad\u0259 edir. Teodor Drayzer d\u0259 \u201cDahi\u201d roman\u0131nda m\u0259hz bu romantik v\u0259 psixoloji anlay\u0131\u015flar\u0131 sars\u0131d\u0131r. O, dahiliyi m\u00fcq\u0259dd\u0259sl\u0259\u015fdirmir, onu insan\u0131n z\u0259iflikl\u0259ri il\u0259 \u00fcz-\u00fcz\u0259 qoyur. Drayzer \u00fc\u00e7\u00fcn dahi olmaq ilahi bir status deyil, bu, c\u0259miyy\u0259tin m\u00fc\u0259yy\u0259n davran\u0131\u015flara verdiyi sosial imtiyazd\u0131r. \u018fg\u0259r bu imtiyaz olmasayd\u0131, eyni davran\u0131\u015flar b\u00f6y\u00fck ehtimalla m\u0259suliyy\u0259tsizlik, eqoizm v\u0259 etik pozuntu kimi qiym\u0259tl\u0259ndiril\u0259rdi. Bel\u0259likl\u0259, \u201cdahi\u201d anlay\u0131\u015f\u0131 t\u0259kc\u0259 f\u0259rdi istedad\u0131n g\u00f6st\u0259ricisi deyil, h\u0259m d\u0259 sosial raz\u0131la\u015fmad\u0131r. C\u0259miyy\u0259t kimin s\u0259hvl\u0259rini ba\u011f\u0131\u015flayaca\u011f\u0131na, kimin davran\u0131\u015flar\u0131n\u0131 romantikl\u0259\u015fdir\u0259c\u0259yin\u0259 bu anlay\u0131\u015f vasit\u0259sil\u0259 q\u0259rar verir.<\/p>\n\n\n\n

Dig\u0259r \u0259sas sual is\u0259 Yucin Vitr obraz\u0131n\u0131n t\u0259zadl\u0131 mahiyy\u0259ti il\u0259 ba\u011fl\u0131d\u0131r: o, dahilik anlay\u0131\u015f\u0131n\u0131 t\u0259msil edir, yoxsa onu if\u015fa edir?<\/p>\n\n\n\n

Yucin Vitr obraz\u0131 Drayzerin \u0259n m\u00fcr\u0259kk\u0259b v\u0259 q\u0259sd\u0259n ziddiyy\u0259tli yaratd\u0131\u011f\u0131 fiqurlardand\u0131r. O, n\u0259 sad\u0259c\u0259 istedadl\u0131 bir s\u0259n\u0259tkard\u0131r, n\u0259 d\u0259 yaln\u0131z \u015f\u0259xsi z\u0259iflikl\u0259rinin \u0259siri olan adi insan. Yucinin \u0259sas problemi onun qabiliyy\u0259tinin olmas\u0131 deyil, problem bu qabiliyy\u0259tin ona c\u0259miyy\u0259t t\u0259r\u0259find\u0259n x\u00fcsusi imtiyazlar qazand\u0131rmas\u0131d\u0131r. Drayzer m\u0259hz bu n\u00f6qt\u0259d\u0259 oxucunu diqq\u0259tli olma\u011fa \u00e7a\u011f\u0131r\u0131r: istedad insan\u0131 avtomatik olaraq \u201cdahi\u201d etmir, lakin ona davran\u0131\u015f azadl\u0131\u011f\u0131 verir. Yucinin yarad\u0131c\u0131l\u0131q qabiliyy\u0259ti dan\u0131lmazd\u0131r. O, estetik formaya, g\u00f6z\u0259llik duyumuna v\u0259 s\u0259n\u0259t dili qurmaq bacar\u0131\u011f\u0131na malikdir. Lakin Drayzer bu istedad\u0131 he\u00e7 vaxt idealla\u015fd\u0131rm\u0131r. \u018fksin\u0259, Yucinin s\u0259n\u0259ti onun daxili bo\u015fluqlar\u0131n\u0131 dolduran bir vasit\u0259 kimi t\u0259qdim olunur. Psixologiyada bu hal \u201ckompensator yarad\u0131c\u0131l\u0131q\u201d adland\u0131r\u0131l\u0131r, y\u0259ni f\u0259rd emosional v\u0259 etik \u00e7at\u0131\u015fmazl\u0131qlar\u0131n\u0131 yarad\u0131c\u0131 f\u0259aliyy\u0259tl\u0259 \u00f6rtm\u0259y\u0259 \u00e7al\u0131\u015f\u0131r. Yucin \u00fc\u00e7\u00fcn s\u0259n\u0259t yaln\u0131z ifad\u0259 vasit\u0259si deyil, h\u0259m d\u0259 \u00f6z\u00fcn\u00fc haql\u0131 \u00e7\u0131xarma mexanizmidir. Onun \u015f\u0259xsi h\u0259yat\u0131nda bu v\u0259ziyy\u0259t daha a\u00e7\u0131q \u015f\u0259kild\u0259 g\u00f6r\u00fcn\u00fcr. Yucin qad\u0131nlarla m\u00fcnasib\u0259tl\u0259rind\u0259 ard\u0131c\u0131l olaraq m\u0259suliyy\u0259tsiz davran\u0131r. Sevgi, ba\u011fl\u0131l\u0131q v\u0259 s\u0259daq\u0259t anlay\u0131\u015flar\u0131n\u0131 estetik hissl\u0259rl\u0259 \u0259v\u0259z edir. Psixoanalitik yana\u015fmaya g\u00f6r\u0259 bu, empatiya \u00e7at\u0131\u015fmazl\u0131\u011f\u0131n\u0131n g\u00f6st\u0259ricisidir. O, qar\u015f\u0131s\u0131ndak\u0131 insan\u0131 subyekt kimi deyil, \u00f6z daxili d\u00fcnyas\u0131n\u0131 qidaland\u0131ran obyekt kimi g\u00f6r\u00fcr. M\u0259hz buna g\u00f6r\u0259 Yucinin m\u00fcnasib\u0259tl\u0259ri davaml\u0131 olmur, lakin o, bu da\u011f\u0131nt\u0131lar\u0131 \u015f\u0259xsi g\u00fcnah\u0131 kimi deyil, yarad\u0131c\u0131l\u0131\u011f\u0131n \u201cqa\u00e7\u0131lmaz n\u0259tic\u0259si\u201d kimi q\u0259bul edir. Sosioloji bax\u0131mdan is\u0259 Yucin Vitr patriarxal c\u0259miyy\u0259tin klassik imtiyazl\u0131 fiqurudur. Onun etdiyi s\u0259hvl\u0259r \u201cyarad\u0131c\u0131 t\u0259bi\u0259t\u201d, \u201cazad ruh\u201d kimi ifad\u0259l\u0259rl\u0259 yum\u015fald\u0131l\u0131r. Eyni davran\u0131\u015flar qad\u0131n obrazlar t\u0259r\u0259find\u0259n edils\u0259ydi, b\u00f6y\u00fck ehtimalla \u0259xlaqs\u0131zl\u0131q v\u0259 m\u0259suliyy\u0259tsizlik kimi dam\u011falanard\u0131. Bu, sosioloq Pyer Burdyenin \u201csimvolik hakimiyy\u0259t\u201d anlay\u0131\u015f\u0131 il\u0259 izah oluna bil\u0259r. Yucin yaln\u0131z f\u0259rdi g\u00fcc\u0259 deyil, c\u0259miyy\u0259tin ona verdiyi simvolik \u00fcst\u00fcnl\u00fcy\u0259 sahibdir.<\/p>\n\n\n\n

\"\"\/<\/a><\/figure>\n\n\n\n

Diqq\u0259tl\u0259 baxsaq g\u00f6r\u0259rik ki, Drayzer burada \u00e7ox inc\u0259 bir ironiya qurur: Yucin \u00f6z\u00fcn\u00fc azad hesab edir, halbuki o, c\u0259miyy\u0259tin ona verdiyi rolu oynay\u0131r. Onun azadl\u0131\u011f\u0131 f\u0259rdi \u00fcsyan deyil, sosial g\u00fcz\u0259\u015ftdir. Bu is\u0259 dahilik anlay\u0131\u015f\u0131n\u0131n n\u0259 q\u0259d\u0259r selektiv v\u0259 \u0259dal\u0259tsiz oldu\u011funu g\u00f6st\u0259rir. Yucin istedadl\u0131d\u0131r, lakin onun \u201cdahi\u201d adland\u0131r\u0131lmas\u0131 yarad\u0131c\u0131l\u0131\u011f\u0131ndan \u00e7ox, bu yarad\u0131c\u0131l\u0131\u011f\u0131n kim t\u0259r\u0259find\u0259n v\u0259 nec\u0259 q\u0259bul edilm\u0259si il\u0259 ba\u011fl\u0131d\u0131r. Bel\u0259likl\u0259, Yucin Vitr n\u0259 tam m\u0259nada dahi, n\u0259 d\u0259 sad\u0259c\u0259 z\u0259if xarakterli insand\u0131r. O, dahilik mifinin i\u00e7ind\u0259 formala\u015fm\u0131\u015f, bu mifd\u0259n b\u0259hr\u0259l\u0259n\u0259n v\u0259 eyni zamanda onun \u0259sirin\u0259 \u00e7evrilmi\u015f bir obrazd\u0131r. Drayzer oxucuya Yucini sevdirm\u0259k v\u0259 ya nifr\u0259t etdirm\u0259k ist\u0259mir. O, oxucunu bu tipaj\u0131n arxas\u0131nda duran sosial mexanizml\u0259ri g\u00f6rm\u0259y\u0259 m\u0259cbur edir.<\/p>\n\n\n\n

Bu halda biz sor\u011fulamal\u0131y\u0131q ki, dahilik \u0259xlaqdan azadd\u0131rm\u0131?<\/p>\n\n\n\n

F\u0259ls\u0259fi bax\u0131mdan bu m\u0259s\u0259l\u0259 etik relativizm anlay\u0131\u015f\u0131 il\u0259 izah oluna bil\u0259r. Etik relativizm\u0259 g\u00f6r\u0259 do\u011fru v\u0259 yanl\u0131\u015f anlay\u0131\u015flar\u0131 \u015f\u0259rait\u0259, \u015f\u0259xs\u0259 v\u0259 n\u0259tic\u0259y\u0259 g\u00f6r\u0259 d\u0259yi\u015f\u0259 bil\u0259r. Dahilik mifi bu relativizmi maksimum h\u0259dd\u0259 \u00e7atd\u0131r\u0131r: eyni davran\u0131\u015f adi insan \u00fc\u00e7\u00fcn q\u0131nan\u0131l\u0131r, lakin \u201cdahi\u201d \u00fc\u00e7\u00fcn ba\u015fa d\u00fc\u015f\u00fcl\u0259n say\u0131l\u0131r. Yucin Vitr m\u0259hz bu ikili \u00f6l\u00e7\u00fcn\u00fcn i\u00e7ind\u0259 m\u00f6vcuddur. Onun m\u00fcnasib\u0259tl\u0259rd\u0259 yaratd\u0131\u011f\u0131 da\u011f\u0131nt\u0131lar \u015f\u0259xsi m\u0259suliyy\u0259t kimi deyil, yarad\u0131c\u0131l\u0131\u011f\u0131n t\u0259bii yan m\u0259hsulu kimi qiym\u0259tl\u0259ndirilir. Psixoloji s\u0259viyy\u0259d\u0259 is\u0259 bu v\u0259ziyy\u0259t \u201cmoral disengagement\u201d, y\u0259ni \u0259xlaqi uzaqla\u015fma termini il\u0259 izah olunur. Sosial psixoloq Albert Banduran\u0131n izah\u0131na g\u00f6r\u0259, f\u0259rd \u00f6z davran\u0131\u015flar\u0131n\u0131n m\u0259n\u0259vi n\u0259tic\u0259l\u0259rind\u0259n uzaqla\u015fmaq \u00fc\u00e7\u00fcn onlar\u0131 m\u00fcxt\u0259lif ideoloji \u00e7\u0259r\u00e7iv\u0259l\u0259rl\u0259 \u0259sasland\u0131r\u0131r. Yucin \u00fc\u00e7\u00fcn bu \u00e7\u0259r\u00e7iv\u0259 s\u0259n\u0259tdir. O, incitdiyi insanlar\u0131 deyil, yaln\u0131z \u00f6z daxili t\u0259lat\u00fcml\u0259rini g\u00f6r\u00fcr v\u0259 bu t\u0259lat\u00fcml\u0259ri legitiml\u0259\u015fdirm\u0259k \u00fc\u00e7\u00fcn yarad\u0131c\u0131l\u0131\u011fa s\u0131\u011f\u0131n\u0131r. Drayzer burada oxucuya a\u00e7\u0131q mesaj vermir, lakin ard\u0131c\u0131l olaraq bir sual\u0131 qabard\u0131r: \u0259g\u0259r dahilik \u0259xlaqdan azadd\u0131rsa, bu azadl\u0131\u011f\u0131n y\u00fck\u00fcn\u00fc kim da\u015f\u0131y\u0131r? Roman g\u00f6st\u0259rir ki, bu y\u00fck he\u00e7 vaxt dahi adland\u0131r\u0131lan \u015f\u0259xsin \u00fcz\u0259rin\u0259 d\u00fc\u015fm\u00fcr. Onu \u0259traf\u0131ndak\u0131 insanlar, x\u00fcsus\u0259n d\u0259 qad\u0131nlar da\u015f\u0131y\u0131r. Onlar\u0131n emosional itkil\u0259ri, pozulan h\u0259yatlar\u0131 v\u0259 s\u0259ssiz qurbanl\u0131qlar\u0131 dahiliyin g\u00f6r\u00fcnm\u0259y\u0259n t\u0259r\u0259fin\u0259 \u00e7evrilir. Sosioloji bax\u0131mdan bu v\u0259ziyy\u0259t \u201cnormalizasiya\u201d prosesi il\u0259 ba\u011fl\u0131d\u0131r. C\u0259miyy\u0259t m\u00fc\u0259yy\u0259n davran\u0131\u015flar\u0131 t\u0259krarlad\u0131qca v\u0259 onlar\u0131 x\u00fcsusi statusla \u0259laq\u0259l\u0259ndirdikc\u0259, bu davran\u0131\u015flar normaya \u00e7evrilir. Yucinin m\u0259suliyy\u0259tsizliyi d\u0259 m\u0259hz bu \u015f\u0259kild\u0259 normalla\u015fd\u0131r\u0131l\u0131r. O, c\u0259miyy\u0259tin g\u00f6z\u00fcnd\u0259 n\u0259 q\u0259d\u0259r \u201cyarad\u0131c\u0131\u201dd\u0131rsa, bir o q\u0259d\u0259r d\u0259 \u201cba\u011f\u0131\u015flanand\u0131r\u201d.<\/p>\n\n\n\n

Maraql\u0131s\u0131 budur ki, bir \u00e7ox ki\u015fi \u00fc\u00e7\u00fcn Yucin h\u0259qiq\u0259t\u0259n d\u0259 \u0259sl dahidir. Amma niy\u0259 bel\u0259 hesab olunur? G\u0259lin bir az d\u00fc\u015f\u00fcn\u0259k: Yucin do\u011frudanm\u0131 dahi idi?<\/p>\n\n\n\n

Abraham Maslounun \u00f6z\u00fcn\u00fcger\u00e7\u0259kl\u0259\u015fdirm\u0259 n\u0259z\u0259riyy\u0259sin\u0259 g\u00f6r\u0259, insan yaln\u0131z daxili potensial\u0131n\u0131 m\u0259suliyy\u0259t v\u0259 balansla realla\u015fd\u0131rd\u0131qda \u00f6z\u00fcn\u00fc tam formala\u015fd\u0131r\u0131r. Yucin Vitr is\u0259 bacard\u0131\u011f\u0131ndan \u00e7oxunu ist\u0259yir, amma bu daxili tarazl\u0131\u011f\u0131 qura bilmir. O, istedad\u0131n\u0131 s\u0259rb\u0259st burax\u0131r, h\u0259yat\u0131n qaydalar\u0131n\u0131 g\u00f6zard\u0131 edir v\u0259 yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131 \u00f6z ehtiraslar\u0131n\u0131n t\u0259rc\u00fcm\u0259\u00e7isin\u0259 \u00e7evirir. Bir \u00e7ox ki\u015fi \u00fc\u00e7\u00fcn m\u0259hz bu s\u0259rb\u0259stlik v\u0259 mane\u0259l\u0259ri a\u015fa bilm\u0259k bacar\u0131\u011f\u0131 onun dahi g\u00f6r\u00fcnm\u0259sinin s\u0259b\u0259bidir. O, istedad\u0131 vasit\u0259sil\u0259 h\u0259yat\u0131n s\u0259rh\u0259dl\u0259rini zorlay\u0131r v\u0259 azad ruh obraz\u0131n\u0131 t\u0259qdim edir.<\/p>\n\n\n\n

Dig\u0259r t\u0259r\u0259fd\u0259n is\u0259 Burdyen qeyd edir ki, f\u0259rdl\u0259r yaln\u0131z \u015f\u0259xsi g\u00fccl\u0259ri il\u0259 deyil, c\u0259miyy\u0259tin onlara verdiyi statusla da se\u00e7ilir v\u0259 tan\u0131n\u0131r. Yucinin \u0259traf\u0131ndak\u0131 insanlar onun azadl\u0131\u011f\u0131n\u0131 v\u0259 davran\u0131\u015flar\u0131n\u0131 romantikl\u0259\u015fdirir, ona g\u00fcnah kimi baxm\u0131r. Bu, ki\u015fil\u0259r \u00fc\u00e7\u00fcn onu yaln\u0131z istedadl\u0131 deyil, h\u0259m d\u0259 \u201cdahi\u201d ed\u0259n ikinci t\u0259b\u0259q\u0259dir: c\u0259miyy\u0259tin v\u0259 sosial kodlar\u0131n ona verdiyi p\u0259rd\u0259d\u0259 gizl\u0259n\u0259n g\u00fcc. Yucinin h\u0259r hans\u0131 bir etik \u00e7at\u0131\u015fmazl\u0131\u011f\u0131, qad\u0131nlarla m\u00fcnasib\u0259tl\u0259rind\u0259ki m\u0259suliyy\u0259tsizliyi v\u0259 sosial qaydalara qar\u015f\u0131 \u00e7\u0131x\u0131\u015f\u0131 bir \u00e7ox ki\u015fi \u00fc\u00e7\u00fcn idealla\u015fd\u0131r\u0131l\u0131r, \u00e7\u00fcnki onlar bu obrazda qayda pozma, f\u0259rqlilik v\u0259 azadl\u0131q arzular\u0131n\u0131n bir simvolunu g\u00f6r\u00fcr. Bel\u0259likl\u0259, Yucin Vitrin dahi kimi g\u00f6r\u00fcnm\u0259si h\u0259m onun yarad\u0131c\u0131l\u0131q potensial\u0131 il\u0259, h\u0259m d\u0259 c\u0259miyy\u0259tin ona b\u0259x\u015f etdiyi simvolik imtiyazlarla ba\u011fl\u0131d\u0131r. Drayzer oxucuya bildirir ki, bu imtiyazlar, baxmayaraq ki, onu heyranl\u0131q obyektin\u0259 \u00e7evirir, \u0259slind\u0259 ba\u015fqalar\u0131n\u0131n \u00e7\u0259kdiyi z\u0259r\u0259rin v\u0259 etik bo\u015flu\u011fun \u00fcst\u00fcnd\u0259 qurulub. Yucinin dahi g\u00f6r\u00fcnm\u0259si, bir t\u0259r\u0259fd\u0259n onun istedad\u0131n\u0131, dig\u0259r t\u0259r\u0259fd\u0259n is\u0259 c\u0259miyy\u0259tin g\u00f6z yumma v\u0259 romantikl\u0259\u015fdirm\u0259 qabiliyy\u0259tini \u0259ks etdirir. N\u0259tic\u0259d\u0259 bir \u00e7ox ki\u015fi Yucini dahi say\u0131r, \u00e7\u00fcnki o, yarad\u0131c\u0131l\u0131q v\u0259 s\u0259rb\u0259stlik ad\u0131 alt\u0131nda b\u00fct\u00fcn sosial v\u0259 \u015f\u0259xsi s\u0259rh\u0259dl\u0259ri a\u015f\u0131r. Lakin Drayzer oxucuya xat\u0131rlad\u0131r ki, dahilik yaln\u0131z istedad deyil, \u0259sl dahi, g\u00fcc\u00fcn\u00fc m\u0259suliyy\u0259t v\u0259 etik balansla birl\u0259\u015fdir\u0259n \u015f\u0259xsd\u0259 formala\u015f\u0131r. Yucin is\u0259 bu balans\u0131 qura bilmir v\u0259 bel\u0259likl\u0259, \u0259slind\u0259, dahi yox, dahilik iddias\u0131n\u0131n sosial konstruksiyas\u0131 kimi qal\u0131r.<\/p>\n\n\n\n

\"\"\/<\/a><\/figure>\n\n\n\n

B\u0259s Yucin Vitr XXI \u0259srd\u0259 olsayd\u0131?<\/p>\n\n\n\n

Yucin Vitr obraz\u0131 yaln\u0131z XIX\u2013XX \u0259sr ke\u00e7idinin s\u0259n\u0259t m\u00fchitin\u0259 aid deyil. \u018fksin\u0259, bu tipaj g\u00fcn\u00fcm\u00fczd\u0259 daha tan\u0131\u015f v\u0259 daha g\u00f6r\u00fcn\u0259ndir. XXI \u0259srd\u0259 dahilik art\u0131q t\u0259kc\u0259 s\u0259n\u0259t \u0259s\u0259ri il\u0259 \u00f6l\u00e7\u00fclm\u00fcr, sosial g\u00f6r\u00fcn\u00fcrl\u00fck, izl\u0259yici say\u0131 v\u0259 ictimai t\u0259sir d\u0259 bu anlay\u0131\u015f\u0131n t\u0259rkib hiss\u0259sin\u0259 \u00e7evrilib. Bu d\u0259yi\u015fiklik Yucin tipli fiqurlar \u00fc\u00e7\u00fcn daha geni\u015f imkanlar yarad\u0131b. M\u00fcasir c\u0259miyy\u0259td\u0259 \u201cyarad\u0131c\u0131 insan\u201d anlay\u0131\u015f\u0131 \u00e7ox vaxt m\u0259suliyy\u0259td\u0259n azad edilmi\u015f \u015f\u0259xs obraz\u0131 il\u0259 \u00fcst-\u00fcst\u0259 d\u00fc\u015f\u00fcr. \u201cM\u0259n bel\u0259y\u0259m\u201d, \u201cyarad\u0131c\u0131l\u0131q s\u0259rh\u0259d tan\u0131m\u0131r\u201d, \u201cazad ruham\u201d kimi ifad\u0259l\u0259r Yucinin y\u00fcz il \u0259vv\u0259l istifad\u0259 etdiyi \u0259sasland\u0131rmalar\u0131n m\u00fcasir formalar\u0131d\u0131r. Sosial psixologiyada bu v\u0259ziyy\u0259t \u201c\u00f6z\u00fcn\u00fc-istisna etm\u0259\u201d davran\u0131\u015f\u0131 adland\u0131r\u0131l\u0131r. F\u0259rd \u00f6z\u00fcn\u00fc \u00fcmumi qaydalardan k\u0259nar say\u0131r v\u0259 bu istisnan\u0131 istedad\u0131 il\u0259 \u0259sasland\u0131r\u0131r. Sosial media bu prosesi daha da s\u00fcr\u0259tl\u0259ndirib. Bu g\u00fcn bir insan\u0131n \u201cdahi\u201d kimi q\u0259bul edilm\u0259si \u00fc\u00e7\u00fcn onun yaratd\u0131\u011f\u0131 d\u0259y\u0259rd\u0259n \u00e7ox, yaratd\u0131\u011f\u0131 t\u0259\u0259ss\u00fcrat \u00f6n plana \u00e7\u0131x\u0131r. Yucin Vitrin d\u00f6vr\u00fcnd\u0259 c\u0259miyy\u0259t onun s\u0259n\u0259tin\u0259 g\u00f6z yumurdusa, bu g\u00fcn algoritml\u0259r v\u0259 auditoriyalar eyni funksiyan\u0131 yerin\u0259 yetirir. Bu is\u0259 dahiliyin daha da s\u0259thil\u0259\u015fm\u0259sin\u0259 s\u0259b\u0259b olur. Qal\u0131c\u0131 yarad\u0131c\u0131l\u0131q yerini ani t\u0259sir\u0259 verir.<\/p>\n\n\n\n

Etik bax\u0131mdan is\u0259 d\u0259yi\u015f\u0259n \u00e7ox az \u015fey var. Yucin kimi m\u00fcasir \u201cdahil\u0259r\u201d d\u0259 m\u00fcnasib\u0259tl\u0259rd\u0259 ard\u0131c\u0131l m\u0259suliyy\u0259t da\u015f\u0131m\u0131r, lakin bu davran\u0131\u015flar \u201cyarad\u0131c\u0131l\u0131q t\u0259zyiqi\u201d, \u201cemosional intensivlik\u201d kimi anlay\u0131\u015flarla \u0259sasland\u0131r\u0131l\u0131r. X\u00fcsusil\u0259 qad\u0131nlarla m\u00fcnasib\u0259tl\u0259rd\u0259 bu dinamika a\u00e7\u0131q \u015f\u0259kild\u0259 g\u00f6r\u00fcn\u00fcr. Emosional uzaqla\u015fma, qeyri-sabit ba\u011fl\u0131l\u0131q v\u0259 q\u0259fil yoxa \u00e7\u0131xmalar bu g\u00fcn \u201cghosting\u201d kimi terminl\u0259rl\u0259 adland\u0131r\u0131l\u0131r, lakin mahiyy\u0259t d\u0259yi\u015fmir. Ad d\u0259yi\u015fir, davran\u0131\u015f qal\u0131r. Sosioloq Ziqmund Bauman\u0131n \u201cax\u0131c\u0131 m\u00fcasirlik\u201d anlay\u0131\u015f\u0131 bu v\u0259ziyy\u0259ti izah etm\u0259k \u00fc\u00e7\u00fcn \u0259h\u0259miyy\u0259tlidir. Bauman qeyd edirdi ki, m\u00fcasir d\u00f6vrd\u0259 m\u00fcnasib\u0259tl\u0259r, kimlikl\u0259r v\u0259 m\u0259suliyy\u0259tl\u0259r davaml\u0131 deyil, ke\u00e7icidir. Yucin Vitr bu ax\u0131c\u0131l\u0131\u011f\u0131n erk\u0259n modelidir. O, ba\u011flanmaq ist\u0259mir, \u00e7\u00fcnki ba\u011flanmaq onun azadl\u0131q ill\u00fcziyas\u0131n\u0131 pozur. Bu g\u00fcn is\u0259 bu ill\u00fcziya daha geni\u015f yay\u0131l\u0131b v\u0259 normaya \u00e7evrilib. Y\u0259ni Yucin Vitr XXI \u0259srd\u0259 t\u0259kc\u0259 m\u00fcmk\u00fcn deyil, h\u0259tta adi hal al\u0131b. O, bu g\u00fcn s\u0259n\u0259t\u00e7i, intellektual, kontent istehsal\u00e7\u0131s\u0131 v\u0259 ya \u201cf\u0259rqli d\u00fc\u015f\u00fcn\u0259n\u201d etiketi il\u0259 qar\u015f\u0131m\u0131za \u00e7\u0131x\u0131r. Bu is\u0259 g\u00f6st\u0259rir ki, Drayzerin y\u00fcz il \u0259vv\u0259l qoydu\u011fu suallar bu g\u00fcn d\u0259 h\u0259qiq\u0259tlidir: biz h\u0259l\u0259 d\u0259 istedad\u0131 b\u0259han\u0259 ed\u0259r\u0259k m\u0259suliyy\u0259tsizliyi normalla\u015fd\u0131r\u0131r\u0131qm\u0131?<\/p>\n\n\n\n

N\u0259tic\u0259d\u0259, Drayzer oxucuya h\u00f6km \u00e7\u0131xarm\u0131r, amma sual qoyur: Dahilik h\u0259qiq\u0259t\u0259n yarad\u0131c\u0131l\u0131\u011f\u0131n zirv\u0259sidirmi, yoxsa bu, yaln\u0131z sosial g\u00fcz\u0259\u015ftl\u0259rl\u0259 qorunan bir mifdir? Yucin Vitrin h\u0259yat\u0131 g\u00f6st\u0259rir ki, dahilik ad\u0131 alt\u0131nda b\u0259ra\u0259t qazanan h\u0259r davran\u0131\u015f, \u0259slind\u0259, ba\u015fqalar\u0131n\u0131n \u00e7\u0259kdiyi z\u0259r\u0259rin \u00f6l\u00e7\u00fcs\u00fcn\u00fc art\u0131r\u0131r. Romandan \u00e7\u0131xan mesaj ayd\u0131nd\u0131r: dahilik yaln\u0131z istedad deyil, m\u0259suliyy\u0259t v\u0259 etik balansla tamamland\u0131qda ger\u00e7\u0259k olur.<\/p>\n\n\n\n

\u201cSonra o arxaya s\u00f6yk\u0259ndi v\u0259 ad\u0259t\u0259n etdiyi kimi d\u00fc\u015f\u00fcnm\u0259m\u0259y\u0259 \u00e7al\u0131\u015fd\u0131. O, u\u011fur qazanmal\u0131d\u0131r. D\u00fcnya el\u0259 buna g\u00f6r\u0259 yarad\u0131l\u0131b. O da el\u0259 buna g\u00f6r\u0259 yarad\u0131l\u0131b.\u201d<\/p>\n\n\n\n

-Teodor Drayzer, Dahi 1915<\/p>\n\n\n\n

M\u0259nb\u0259: https:\/\/edebiyyat.az\/<\/a><\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

\u201cDahi\u201d s\u00f6z\u00fc tarix boyu h\u0259m heyranl\u0131q, h\u0259m d\u0259 b\u0259ra\u0259t al\u0259ti olub. Bu anlay\u0131\u015f \u00e7ox vaxt insan\u0131n yaratd\u0131qlar\u0131n\u0131 deyil, da\u011f\u0131td\u0131qlar\u0131n\u0131 g\u00f6rm\u0259m\u0259zliy\u0259 vurmaq \u00fc\u00e7\u00fcn i\u015fl\u0259dilib. Dahilik istedad\u0131n zirv\u0259si kimi t\u0259qdim edildikc\u0259, onun arxas\u0131nda gizl\u0259n\u0259n eqoizm, emosional m\u0259suliyy\u0259tsizlik v\u0259 etik bo\u015fluqlar adil\u0259\u015fdirilib. Sanki \u201cdahi\u201d olan insan \u00fc\u00e7\u00fcn adi insan qaydalar\u0131 ke\u00e7\u0259rli say\u0131lm\u0131r. O, sevirs\u0259 s\u0259rh\u0259dsiz, da\u011f\u0131d\u0131rsa haql\u0131, incidir\u00ads\u0259 anla\u015f\u0131lmal\u0131 […]<\/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-50319","post","type-post","status-publish","format-standard","hentry","category-pub"],"_links":{"self":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/50319","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=50319"}],"version-history":[{"count":1,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/50319\/revisions"}],"predecessor-version":[{"id":50343,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=\/wp\/v2\/posts\/50319\/revisions\/50343"}],"wp:attachment":[{"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=50319"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=50319"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/edebiyyat-az.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=50319"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}