{"id":10411,"date":"2016-03-15T13:06:45","date_gmt":"2016-03-15T09:06:45","guid":{"rendered":"http:\/\/kultur.az\/?p=10411"},"modified":"2016-03-15T13:06:45","modified_gmt":"2016-03-15T09:06:45","slug":"%c9%99d%c9%99biyyatda-estetik-t%c9%99sirlilik-yoxsa-ideoloji-t%c9%99mayull%c9%99r","status":"publish","type":"post","link":"https:\/\/kultur.az\/?p=10411","title":{"rendered":"\u018fd\u0259biyyatda estetik t\u0259sirlilik yoxsa ideoloji t\u0259may\u00fcll\u0259r?"},"content":{"rendered":"

\"irade\"<\/a>\u0130rad\u0259 Musayeva<\/b>\u00a0<\/span><\/p>\n

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\u201cEstetik d\u00fcr\u00fcstl\u00fck \u2013 h\u0259l\u0259 h\u0259r \u015fey deyil, t\u0259kc\u0259 siyasi<\/em><\/strong><\/p>\n

m\u00fclahiz\u0259l\u0259r\u0259 iki\u0259lli ba\u011flanmaq da azd\u0131r\u201d.<\/em><\/strong><\/p>\n

(C.Oruell)<\/em><\/strong><\/p>\n

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\u0130ctimai-siyasi, sosial-m\u0259d\u0259ni h\u0259yat\u0131n konturlar\u0131n\u0131 m\u00fc\u0259yy\u0259nl\u0259\u015fdirm\u0259k, ona s\u0259ciyy\u0259 v\u0259 obraz verm\u0259k olar, c\u0259miyy\u0259tin xarakterini, b\u0259lk\u0259 t\u0259bi\u0259tin sirl\u0259rini tapmaq da olar, amma insan\u0131n daxilin\u0259 en\u0259n zaman, onun i\u00e7\u0259risin\u0259 \u0259li \u00e7\u0131raql\u0131 gir\u0259nd\u0259n sonra b\u00fct\u00fcn dahi yaz\u0131\u00e7\u0131lar yolunu itirir v\u0259 sanki c\u0259ng\u0259lliy\u0259, ya da ucsuz-bucaqs\u0131z s\u0259hraya d\u00fc\u015fm\u00fc\u015f (b\u0259lk\u0259 d\u0259 azm\u0131\u015f) s\u0259yyah kimi \u00e7a\u015fq\u0131n v\u0259 \u00fcmidsiz halda s\u0259f\u0259rini uduzdu\u011funu etiraf edir\u2026 Yel d\u0259yirman\u0131 il\u0259 vuru\u015fan Don Kixot x\u0259cal\u0259ti il\u0259 ya susur, ya depressiyaya d\u00fc\u015f\u00fcb psixoloji pozuntu hal\u0131 ya\u015fay\u0131r, ya da intihar edir. E.Hemenquey, G.Mopossan, N.V.Qoqol, L.Tolstoy, M.Dostoyevski, A.Ekz\u00fcperi, K.Hamsun kimi\u2026<\/p>\n

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B\u0259\u015f\u0259riyy\u0259t yaranandan onun elmi v\u0259 s\u0259n\u0259ti bu m\u0259chulluq, sirlilik m\u00fc\u0259mmalar\u0131 il\u0259 b\u00fcr\u00fcnm\u00fc\u015f insan\u0131n \u00fcz\u0259rind\u0259 ba\u015f s\u0131nd\u0131r\u0131r. \u0130nsan \u00e7ox q\u0259liz t\u0259dqiqat obyektit\u0259k min ill\u0259rdir h\u0259m d\u0259 \u0259d\u0259biyyat\u0131n problemi kimi qalmaqdad\u0131r\u2026<\/p>\n

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Daha k\u0259d\u0259rlisi is\u0259 odur ki, bizim ad\u0131m\u0131zdan insan ruhunun, m\u0259n\u0259viyyat\u0131n\u0131n, xisl\u0259t v\u0259 m\u0259nliyinin m\u0259cmusu \u2013 insan\u0131n daxili d\u00fcnyas\u0131na g\u00f6nd\u0259rdiyimiz \u201ck\u0259\u015ffiyyat\u00e7\u0131lar\u0131m\u0131z\u201d (yaz\u0131\u00e7\u0131lar\u0131m\u0131z) oradan el\u0259 hey\u00a0 \u201cqara x\u0259b\u0259rl\u0259\u201d qay\u0131d\u0131r\u2026 M\u0259s\u0259l\u0259n, Norve\u00e7 yaz\u0131\u00e7\u0131s\u0131 Knut Hamsunun \u00a01936-c\u0131 ild\u0259 \u00e7ap olunmu\u015f\u00a0\u00a0\u201cDair\u0259 qapan\u0131r\u201d adl\u0131 roman\u0131 m\u00fc\u0259llifinin \u0259lind\u0259 yell\u0259n\u0259n a\u011f bayraq assosiasiyas\u0131 \u00a0yaratd\u0131. \u00c7\u00fcnki\u00a0insan ruhunun \u00a0ara\u015fd\u0131r\u0131lmas\u0131na\u00a0\u00a0h\u0259sr edilmi\u015f bir \u00f6m\u00fcrl\u00fck t\u0259dqiqat sonda n\u0259tic\u0259siz kimi g\u00f6r\u00fcnd\u00fc K.Hamsuna\u2026 O, var g\u00fcc\u00fc il\u0259 insan m\u0259n\u0259viyyat\u0131na, ruhuna, c\u00f6vh\u0259rin\u0259 xeyir toxumu s\u0259pm\u0259kl\u0259 m\u0259\u015f\u011ful oldu, amma sonda\u00a0 \u201cyel d\u0259yirman\u0131 il\u0259 vuru\u015fmaq\u201d x\u0259cal\u0259tinin faci\u0259sini ya\u015fad\u0131 varl\u0131\u011f\u0131nda E.Hemenquey kimi\u2026 B\u00fct\u00fcn h\u0259yat\u0131 boyu insan\u0131 g\u00fccl\u00fc v\u0259 m\u00fcbariz olma\u011fa s\u0259sl\u0259y\u0259n (\u201cQoca v\u0259 d\u0259niz\u201d, \u201c\u018flvida silah\u201d v\u0259 s. \u0259s\u0259rl\u0259rind\u0259 oldu\u011fu kimi) E.Heminqueyin finalda intihar z\u0259ifliyi, s\u00fcqutu onun b\u00fct\u00fcn yarad\u0131c\u0131l\u0131\u011f\u0131nda dey\u0259 bilm\u0259diyi S\u00d6Z\u00dc dedi\u2026 \u201cDair\u0259 qapan\u0131r\u201d roman\u0131nda is\u0259 Hamsun ba\u015f a\u00e7a bilm\u0259diyi bu sirli varl\u0131qdan \u2013 \u0130nsandan \u00f6z \u201cyaz\u0131\u00e7\u0131 qisas\u0131n\u0131\u201d al\u0131r. (B\u00f6y\u00fck \u0259s\u0259rl\u0259rin \u00e7oxunda bu \u201cyaz\u0131\u00e7\u0131 qisas\u0131\u201d deyil\u0259n \u0259d\u0259bi metodun \u015fahidi olmu\u015fuq: M.F\u00fczulinin \u201cLeyli v\u0259 M\u0259cnun\u201dunda, V.\u015eekspirin \u201cHamlet\u201dind\u0259, H.Cavidin \u201c\u0130blis\u201dind\u0259, C.Oruelin \u201cHeyvan\u0131stan\u201d \u0131nda v\u0259 \u201c1984\u201d\u00fcnd\u0259 v\u0259 s.) \u201cDair\u0259 qapan\u0131r\u201d roman\u0131n\u0131n ba\u015f q\u0259hr\u0259man\u0131 Abelin b\u00fct\u00fcn m\u00fcsb\u0259t keyfiyy\u0259tl\u0259rini, ilahi-insani\u00a0 qiyaf\u0259sini\u00a0 m\u00fc\u0259llif sivirib onun varl\u0131\u011f\u0131ndan \u00e7\u0131xard\u0131r, soyundurur. Onun m\u00f6vcudlu\u011funda \u015f\u0259r xeyir\u0259,\u00a0 heyvani xisl\u0259t f\u00f6vq\u0259linsan ucal\u0131\u011fa qalib g\u0259lir. Hamsun ac\u0131 bir q\u00fcss\u0259, hirs v\u0259 hikk\u0259 il\u0259\u00a0 Abeli ruhunu v\u0259 insani ya\u015fam\u0131n\u0131 t\u0259rk etmi\u015f \u201cheyvana\u201d \u00e7evirir. \u00d6z h\u0259mcinsinin \u00fcz\u0259rind\u0259 apard\u0131\u011f\u0131 eksperimentin n\u0259tic\u0259sind\u0259 m\u00fc\u0259llif \u00f6z\u00fc d\u0259 sars\u0131l\u0131r v\u0259 a\u011f\u0131r \u00fcmidsizlik, b\u0259dbinlik hissl\u0259rin\u0259 qap\u0131laraq insan h\u0259yat\u0131n\u0131n v\u0259 d\u00fcnyan\u0131n f\u0259na, pu\u00e7, he\u00e7 \u2013 bo\u015flu\u011fundak\u0131 varolmas\u0131n\u0131 istehza il\u0259 t\u0259svir edir.<\/p>\n

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\u018fqid\u0259sin\u0259 g\u00f6r\u0259 1947-ci ild\u0259 h\u0259bs edil\u0259n v\u0259 \u201c\u0259qli deqradasiya\u201d diaqnozu il\u0259 m\u0259hb\u0259sd\u0259n xilas olunan Hamsun\u00a0 \u0259lil qocalar \u00fc\u00e7\u00fcn psixiatrik pansiona g\u00f6nd\u0259rildi\u2026<\/p>\n

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M\u0259lum olur ki, \u201cYer \u00fcz\u00fcn\u00fcn \u0259\u015fr\u0259fi insan\u201dkimi q\u0259l\u0259m\u0259 veril\u0259n, \u0259slind\u0259 is\u0259\u00a0 \u201cqoxumu\u015f pal\u00e7\u0131qdan d\u00fcz\u0259ldil\u0259n, toxunduqda saxs\u0131 qab kimi \u0259ks-s\u0259da ver\u0259n\u201d, Yaradan\u0131n\u0131n etimad\u0131n\u0131 itirmi\u015f, \u0130blis\u0259 m\u0259\u011flub olmu\u015f varl\u0131q \u201cFani\u201d imi\u015f\u2026 Allah da 6 g\u00fcn\u0259 yaratd\u0131\u011f\u0131 yeri, g\u00f6y\u00fc, bu b\u0259z\u0259kli-d\u00fcz\u0259kli d\u00fcnyan\u0131 h\u0259min bu zavall\u0131 \u201cFani\u201dy\u0259 h\u0259sr etmi\u015f imi\u015f\u2026<\/p>\n

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B\u0259li, min ill\u0259rdir kainat\u0131n m\u00fcxt\u0259lif sferalar\u0131nda bu \u201cFani\u201dnin ruhuna v\u0259 cismin\u0259 xidm\u0259t ed\u0259n prosesl\u0259r c\u0259r\u0259yan etm\u0259kd\u0259dir. \u018fd\u0259biyyat adl\u0131 m\u0259n\u0259vi kateqoriyan\u0131n da obyekti, subyekti yen\u0259 \u201cfani\u201d dediyimiz h\u0259min bu \u0130nsanla ba\u011fl\u0131d\u0131r. Amma maraql\u0131d\u0131r, \u0259d\u0259biyyat insana nec\u0259 xidm\u0259t etm\u0259lidir? Daha \u00e7ox onun ruhunam\u0131, yoxsa d\u00fc\u015f\u00fcnc\u0259sin\u0259? \u0130ctimai-siyasi, sosial-m\u0259d\u0259ni v\u0259 intellektual planl\u0131 olmal\u0131d\u0131r, ya s\u0131rf estetik?<\/p>\n

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Do\u011frudur, d\u00fcnya \u0259d\u0259bi-n\u0259z\u0259ri d\u00fc\u015f\u00fcnc\u0259sind\u0259 d\u0259 bu m\u0259s\u0259l\u0259 daima m\u00fcbahis\u0259 obyekti olub. Y\u0259ni, ictimai-siyasi, sosial y\u00f6n\u00fcml\u00fc \u0259d\u0259biyyata m\u00fcxalif olanlar b\u0259dii m\u0259tnl\u0259rin dig\u0259r inc\u0259s\u0259n\u0259t sah\u0259l\u0259rind\u0259 (musiqid\u0259, r\u0259ssaml\u0131qda v\u0259 s.) oldu\u011fu kimi estetik effektli olmas\u0131n\u0131, beyind\u0259n \u00e7ox ruha, q\u0259lb\u0259 n\u00fcfuz etm\u0259yi daha do\u011fru hesab edibl\u0259r, v\u0259 yaxud da \u0259ksin\u0259, b\u0259diiliy\u0259 yana\u015fmada \u0259d\u0259bi-estetik konsepsiya subyektivizm\u00a0 kimi s\u0259ciyy\u0259l\u0259ndirilib.<\/p>\n

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C.Oruell \u201c\u0130nc\u0259s\u0259n\u0259tl\u0259 propoqandan\u0131n s\u0259rh\u0259ddi\u201d\u00a0 \u0259s\u0259rind\u0259 yaz\u0131rd\u0131: \u201cSon on ild\u0259 k\u00f6hn\u0259 tipli Avropa \u0259d\u0259bi t\u0259nqidi \u2013 d\u00fc\u015f\u00fcnc\u0259li, vicdanl\u0131, \u0259dal\u0259tli, s\u0259n\u0259t \u0259s\u0259rinin s\u0131rf s\u0259n\u0259t kimi \u00f6z-\u00f6z\u00fcl\u00fcy\u00fcnd\u0259 qiym\u0259tli olmas\u0131na inanan \u0259d\u0259bi t\u0259nqid dem\u0259k olar ki, yoxdur. Son on ilin ingilis \u0259d\u0259biyyat\u0131na baxsaq, ona hakim olan bax\u0131\u015flar\u0131n estetizm\u0259 n\u0259 q\u0259d\u0259r yad oldu\u011funu g\u00f6r\u0259rik. Propaqanda \u0259d\u0259biyyat\u0131 bas\u0131b udub. Hesab etmir\u0259m ki, bu m\u00fcdd\u0259td\u0259 yaz\u0131lan b\u00fct\u00fcn kitablar pisdir. Sad\u0259c\u0259, bu d\u00f6vr\u00fc xarakteriz\u0259 ed\u0259n Oden, Spender, Maknis kimi m\u00fc\u0259llifl\u0259r siyasil\u0259\u015fmi\u015f m\u0259n\u0259viyyat\u00e7\u0131-yaz\u0131\u00e7\u0131lar olublar, estetika yadlar\u0131nda olsa da, \u0259sas diqq\u0259ti \u0259d\u0259bi texnikaya deyil, m\u00f6vzuya veribl\u0259r. Nisb\u0259t\u0259n parlaq \u0259d\u0259bi t\u0259nqid\u00e7il\u0259r\u0259 baxsan, g\u00f6r\u00fcrs\u0259n ki, marksist-yaz\u0131\u00e7\u0131lard\u0131r, Kristofer Koduell, Filip Henderson v\u0259 Eduard Apvord, onlar h\u0259r kitaba baxanda s\u00f6z\u00fcn h\u0259rfi m\u0259nas\u0131nda siyasi pamflet g\u00f6r\u00fcrl\u0259r. Onlar\u0131 \u0259s\u0259rl\u0259rin sosial-siyasi qiym\u0259ti \u0259d\u0259bi m\u0259ziyy\u0259tl\u0259rind\u0259n daha \u00e7ox maraqland\u0131r\u0131r\u201d.<\/p>\n

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\u018fd\u0259biyyatda estetik t\u0259sirlilikd\u0259n daha \u00e7ox a\u011f\u0131l, f\u0259ls\u0259fi m\u00fchakim\u0259l\u0259r, m\u0259ntiq, \u0259qid\u0259 prinsipiall\u0131\u011f\u0131na \u00fcst\u00fcnl\u00fck ver\u0259n\u00a0 klassiszm \u00fcslubunun n\u0259z\u0259riyy\u0259\u00e7isi Dekart is\u0259 bel\u0259 hesab edirdi ki, c\u0259miyy\u0259t v\u0259 f\u0259rd m\u00fcnasib\u0259tl\u0259rini, ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyan\u0131n v\u0259 h\u0259yat\u0131n reall\u0131qlar\u0131n\u0131 yax\u015f\u0131 d\u0259rk etm\u0259k \u00fc\u00e7\u00fcn m\u00fctl\u0259q analitik t\u0259f\u0259kk\u00fcr g\u00fcc\u00fc \u0259d\u0259biyyat\u0131n \u0259sas silah\u0131 kimi qiym\u0259tl\u0259ndirilm\u0259lidir.<\/p>\n

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\u018flb\u0259tt\u0259, \u0259d\u0259biyyat insan\u0131 d\u00fc\u015f\u00fcnd\u00fcrm\u0259li v\u0259 m\u00fc\u0259yy\u0259n tarixi d\u00f6vrl\u0259rd\u0259 h\u0259tta narahat etm\u0259lidir. F\u0259rqi yoxdur, ist\u0259r sosial, ist\u0259rs\u0259 d\u0259 m\u0259n\u0259vi-intellektual v\u0259 ya ictimai-siyasi n\u00f6qteyi-n\u0259z\u0259rd\u0259n… Y\u0259ni, \u0259d\u0259biyyat\u0131n b\u0259diiliyi\u00a0 estetiklik ampulas\u0131nda qapan\u0131b qalmamal\u0131d\u0131r… B\u0259z\u0259n bizim d\u0259 \u0259d\u0259bi-intellektual d\u00fc\u015f\u00fcnc\u0259 sahibl\u0259rimiz fikirl\u0259\u015fir ki, \u0259d\u0259biyyat, el\u0259c\u0259 d\u0259 onun t\u0259dqiqat\u00e7\u0131lar\u0131 zaman\u0131n v\u0259 ya\u015fad\u0131\u011f\u0131 \u00f6lk\u0259nin, \u00fcmumiyy\u0259tl\u0259, d\u00fcnyan\u0131n siyas\u0259tin\u0259, c\u0259miyy\u0259tin sosial v\u0259 s. probleml\u0259rin\u0259 girm\u0259m\u0259lidir. Y\u0259ni, yaz\u0131\u00e7\u0131da v\u0259 onun \u0259s\u0259rind\u0259 siyasi \u2013ictimai-sosial v\u0259 s. bu kimi \u201ca\u011f\u0131r\u201d notlar\u0131 qabartmaq t\u0259nqid\u00e7ini b\u0259lk\u0259 d\u0259 \u0259d\u0259biyyata xidm\u0259td\u0259n uzaqla\u015fd\u0131r\u0131r. V\u0259 bu anda ist\u0259r-ist\u0259m\u0259z adam\u0131n yad\u0131na K.Hamsun, L.Tolstoy,\u00a0 C.Oruell, Q.Markes d\u00fc\u015f\u00fcr. Dem\u0259li, bel\u0259 \u00e7\u0131x\u0131r ki, onlar\u0131n yazd\u0131\u011f\u0131 \u0259d\u0259biyyat deyil? Siyasi t\u0259bli\u011fat v\u0259 ya siyasi publisistikad\u0131r? B\u0259l\u0131k\u0259 m\u00fcharib\u0259 m\u00f6vzusunda olan \u0259s\u0259rl\u0259r d\u0259 h\u0259rbi t\u0259bli\u011fat t\u0259yinatl\u0131 olur… Ax\u0131 h\u0259min \u0259d\u0259biyyat\u0131n q\u0259hr\u0259man\u0131 da \u0130nsand\u0131r v\u0259 n\u0259 q\u0259d\u0259r ki insan var, onun siyasi, ictimai, sosial, psixoloji v\u0259 s. probleml\u0259ri d\u0259 olacaq. \u0130nsan\u0131 v\u0259 onun ya\u015fad\u0131\u011f\u0131 c\u0259miyy\u0259ti bu y\u00fcks\u00fcz nec\u0259 t\u0259svir etm\u0259k olar? M\u0259n h\u0259m d\u0259 sosial varl\u0131\u011famsa, nec\u0259 ola bil\u0259r ki m\u0259nim siyasi v\u0259 ictimai d\u00fc\u015f\u00fcnc\u0259m i\u015fl\u0259m\u0259sin? B\u0259z\u0259n bizim reaksiyam\u0131zda \u201csiyasi\u201d, \u201cictimai\u201d anlay\u0131\u015flar\u0131 v\u0259 h\u0259tta s\u00f6zl\u0259ri hakimiyy\u0259t\u0259 qar\u015f\u0131 t\u0259hl\u00fck\u0259 h\u0259y\u0259can\u0131 kimi \u0259ks-s\u0259d\u0259 verir. B\u0259\u015f\u0259ri \u0259d\u0259biyyat n\u00fcmun\u0259l\u0259rind\u0259 he\u00e7 vaxt ictimai-siyasi t\u0259f\u0259kk\u00fcr s\u0131rf\u00a0 konkret hakimiyy\u0259t\u0259, h\u00f6kum\u0259t\u0259 qar\u015f\u0131 proqramla\u015fd\u0131r\u0131lm\u0131r, Nizamid\u0259 oldu\u011fu kimi… ibtidai obrazl\u0131 t\u0259f\u0259kk\u00fcr t\u0259rzind\u0259 d\u0259 bir siyasilik, ictimailik olub…<\/p>\n

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\u0130st\u0259nil\u0259n b\u0259dii m\u0259tnd\u0259 siyas\u0259tin d\u0259 bir estetikas\u0131 ola bil\u0259r, lakin h\u0259r \u015feyin estetikl\u0259\u015fdirilm\u0259si, b\u0259z\u0259kli boyalarla sad\u0259c\u0259 z\u00f6vq ox\u015fama i\u015fin\u0259 xidm\u0259t etm\u0259si b\u0259z\u0259n \u0259d\u0259biyyat\u0131n ictimai g\u00fcc\u00fcn\u00fc t\u0259sirsizl\u0259\u015fdir\u0259 bilir. Onda \u0259d\u0259biyyat\u0131n s\u0259si toyxanalarda \u00e7\u0259ng\u0259l-b\u0131\u00e7aq s\u0259si arxas\u0131nda u\u011fultu kimi \u0259ks-s\u0259da ver\u0259n mu\u011fam musiqisinin effektin\u0259 ekvivalent olur…\u00a0 T\u0259bii ki, \u0259d\u0259biyyat\u0131n hans\u0131sa ideologiyaya, siyas\u0259t\u0259 vasit\u0259 olmas\u0131n\u0131n tam \u0259leyhin\u0259yik, (sovet d\u00f6vr\u00fcnd\u0259 oldu\u011fu kimi).\u00a0 lakin d\u00fcnya, c\u0259miyy\u0259t v\u0259 insan, onlar\u0131n qar\u015f\u0131l\u0131ql\u0131 v\u0259 ziddiyy\u0259tli\u00a0 m\u00fcnasib\u0259tl\u0259ri obrazl\u0131 t\u0259f\u0259kk\u00fcr aynas\u0131nda b\u00fct\u00fcn t\u0259r\u0259fl\u0259ri il\u0259 \u0259ks olunmal\u0131d\u0131r \u2013ictimai-siyasi, estetik v\u0259 s… Bir zamanlar \u0259d\u0259biyyat\u0131n faci\u0259si ondan ibar\u0259t oldu ki, \u201csovetizm\u201d, \u201cleninizm\u201d v\u0259 \u201cstanilizm\u201d \u0259d\u0259biyyat\u0131n b\u0259dii-ideoloji m\u0259tn material\u0131 yox, \u0259d\u0259biyyat onlar\u0131n siyasi-ideoloji silah\u0131 oldu…<\/p>\n

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Biz d\u00fc\u015f\u00fcnm\u0259m\u0259liyik ki, m\u0259s\u0259l\u0259n, stalinizm haqq\u0131nda m\u00fctl\u0259q siyas\u0259t\u00e7il\u0259r, tarix\u00e7il\u0259r dan\u0131\u015fmal\u0131 idi. \u018fd\u0259biyyat\u0131n g\u00fcc\u00fc ondad\u0131r ki, b\u00fct\u00fcn sah\u0259l\u0259r\u0259 icaz\u0259siz v\u0259 azad irad\u0259 il\u0259 daxil ola bilir. V\u0259 faktlar da s\u00fcbut etdi ki,\u00a0 eyni bir tarixi m\u0259rh\u0259l\u0259, \u015f\u0259xsiyy\u0259t, siyasi hadis\u0259 v\u0259 s.\u00a0 haqq\u0131nda \u0259d\u0259biyyat\u0131n analizi, \u015f\u0259rhi, t\u0259svir v\u0259 t\u0259qdimi daha effektli olur.\u00a0 \u015e\u0259xsiyy\u0259t\u0259 p\u0259r\u0259sti\u015f, repressiya ill\u0259ri v\u0259 tarixin\u00a0 stalinizm, sovetizm\u00a0 d\u00f6vr\u00fc haqq\u0131nda oxudu\u011fum onlarla s\u0259n\u0259dli, elmi-tarixi kitab\u0131n h\u0259min m\u0259s\u0259l\u0259 il\u0259 ba\u011fl\u0131 verdiyi m\u0259lumat\u0131n \u00e7\u0259kisini m\u0259n, m\u0259s\u0259l\u0259n, C.Oruelin \u201c1984\u201d roman\u0131n\u0131n siql\u0259tin\u0259 b\u0259rab\u0259r tutmaram. \u00c7\u00fcnki m\u00fcxt\u0259lif t\u0259f\u0259kk\u00fcr t\u0259rzl\u0259rinin (siyasi, tarixi, publisistik, psixoloji v\u0259 s.) sintezi \u0259sas\u0131nda yaz\u0131lm\u0131\u015f bu roman\u00a0 m\u0259ni oxu prosesind\u0259 h\u0259m tarix\u00e7i, h\u0259m siyas\u0259t\u00e7i, h\u0259m publisist h\u0259m d\u0259 psixoloq kimi d\u00fc\u015f\u00fcnm\u0259y\u0259 s\u00f6vq etdi… Eyni bir obyektin m\u00fcxt\u0259lif subyektl\u0259ri olmaq ixtiyar\u0131n\u0131 yaz\u0131\u00e7\u0131 biz\u0259 b\u0259x\u015f edir…\u00a0 Makedoniyal\u0131 \u0130sg\u0259nd\u0259rin y\u00fcr\u00fc\u015fl\u0259ri, f\u0259thl\u0259ri, siyas\u0259tinin ideologiyas\u0131 haqq\u0131nda statistika v\u0259 xronologiyan\u0131 tarix\u00e7il\u0259r, salnam\u0259\u00e7il\u0259r t\u0259qdim edir, amma biz o m\u0259lumatlarla beynimizi n\u0259 q\u0259d\u0259r y\u00fckl\u0259s\u0259k d\u0259 \u201c\u0130sg\u0259nd\u0259rliyin\u201d f\u0259ls\u0259f\u0259sini Nizamid\u0259n \u00f6yr\u0259nm\u0259li oluruq. V\u0259 \u0259n \u0259sas\u0131, m\u0259tnin b\u0259dii-estetik qiyaf\u0259si m\u00fc\u0259llif ideyas\u0131ndak\u0131 siyasiliyi, ictimai \u0259dal\u0259t v\u0259 \u0259dal\u0259tsizlik problemini k\u00f6lg\u0259d\u0259 qoymur.<\/p>\n

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\u018fd\u0259biyyat\u0131n \u0259d\u0259bi-estetik prinsipl\u0259ri daima d\u0259yi\u015f\u0259ndir. Bu daha \u00e7ox zaman v\u0259 tarixi ictimai-siyasi m\u00fchitl\u0259 \u0259laq\u0259dar olub. M\u0259s\u0259l\u0259n L.Tolstoy \u201cH\u0259rb v\u0259 s\u00fclh\u201d\u00fc nec\u0259 yazmaya bil\u0259rdi v\u0259 ya orda zaman\u0131n epopeyas\u0131n\u0131n siyasi, h\u0259rbi, ictimai-sosial v\u0259 psixoloji m\u0259nz\u0259r\u0259sini canland\u0131randa nec\u0259 ola bil\u0259rdi ki, s\u0131rf estetik funksiyal\u0131 \u0259d\u0259biyyata xidm\u0259t etmi\u015f olsun? B\u0259li, \u0259n qanl\u0131 s\u0259hn\u0259l\u0259rin d\u0259 estetikas\u0131, poetikas\u0131 olur, amma ideya v\u0259 yarad\u0131c\u0131l\u0131q m\u00f6vqeyi, prinsipl\u0259ri zamana, c\u0259miyy\u0259tin ruhi t\u0259l\u0259bat\u0131na \u0259sas\u0259n d\u0259yi\u015f\u0259 bilir…<\/p>\n

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\u201c1930-cu ild\u0259n etibar\u0259n \u0259minlik hissi h\u0259yat\u0131m\u0131zdan getdi. Hitler v\u0259 b\u00f6hran n\u0259 d\u00fcnya m\u00fcharib\u0259sinin, n\u0259 d\u0259 rus inqilab\u0131n\u0131n ed\u0259 bilm\u0259diyini etdi. 1930-cu ild\u0259n sonra g\u0259l\u0259n yaz\u0131\u00e7\u0131lar el\u0259 bir d\u00fcnyada ya\u015fay\u0131rlar ki, orada n\u0259inki insan h\u0259yat\u0131, onun d\u0259y\u0259rl\u0259r sistemi d\u0259 t\u0259hl\u00fck\u0259 alt\u0131ndad\u0131r. Bel\u0259 \u015f\u0259rtl\u0259rd\u0259 is\u0259 bigan\u0259 olmaq olmaz. S\u0259ni \u00f6l\u00fcm\u0259 aparan x\u0259st\u0259liy\u0259 s\u0131rf estetik g\u00f6zl\u0259 yana\u015fmaq olarm\u0131? S\u0259nin bo\u011faz\u0131n\u0131 k\u0259sm\u0259kl\u0259 h\u0259d\u0259l\u0259y\u0259n insana bigan\u0259 yana\u015fmaq olarm\u0131? Fa\u015fizm v\u0259 sosializmin sava\u015fd\u0131\u011f\u0131 d\u00fcnyada h\u0259r bir d\u00fc\u015f\u00fcn\u0259n \u015f\u0259xsiyy\u0259t bu v\u0259 ya dig\u0259r yolu se\u00e7m\u0259y\u0259 m\u0259hkumdur; yaz\u0131\u00e7\u0131 t\u0259kc\u0259 \u0259s\u0259rl\u0259rind\u0259 deyil, \u0259d\u0259bi m\u00fclahiz\u0259l\u0259rind\u0259 d\u0259 \u00f6z hissl\u0259rin\u0259 \u00e7\u0131x\u0131\u015f verir. \u018fd\u0259biyyat siyasil\u0259\u015fm\u0259y\u0259 m\u0259cbur oldu, \u0259ks halda o, intellektual qeyri-d\u00fcr\u00fcstl\u00fck olard\u0131. Simpatiya v\u0259 antipatiya \u015f\u00fcurun \u00fcz\u00fcn\u0259 \u00e7\u0131xd\u0131, onlar\u0131 art\u0131q g\u00f6rm\u0259zlikd\u0259n g\u0259lm\u0259k olmur. Kitablarda n\u0259yin yaz\u0131lmas\u0131 o q\u0259d\u0259r \u0259h\u0259miyy\u0259tli say\u0131ld\u0131 ki, onlar\u0131n nec\u0259 yaz\u0131lmas\u0131 m\u0259nas\u0131n\u0131 itirdi\u201d.<\/p>\n

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B\u0259diiliyin t\u0259sir dair\u0259si yaln\u0131z estetik v\u0259 ya s\u0131rf zehni-intellektual d\u00fc\u015f\u00fcnc\u0259nin t\u0259l\u0259bl\u0259ri \u0259sas\u0131nda m\u00fc\u0259yy\u0259nl\u0259\u015fmir. \u0130st\u0259nil\u0259n bir b\u0259dii \u0259s\u0259rin cazib\u0259si v\u0259 g\u0259r\u0259kliliyi, aktuall\u0131\u011f\u0131 onun oxucusunun izah ed\u0259 bilm\u0259diyi, anlada bilm\u0259diyi probleml\u0259rinin do\u011fma v\u0259 isti m\u00fcnasib\u0259tl\u0259 inikas\u0131ndan as\u0131l\u0131 olur.(Kulis.lent.az)<\/p>\n

Yaz\u0131ya 936 d\u0259f\u0259 bax\u0131l\u0131b<\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130rad\u0259 Musayeva\u00a0   \u201cEstetik d\u00fcr\u00fcstl\u00fck \u2013 h\u0259l\u0259 h\u0259r \u015fey deyil, t\u0259kc\u0259 siyasi m\u00fclahiz\u0259l\u0259r\u0259 iki\u0259lli ba\u011flanmaq da azd\u0131r\u201d. (C.Oruell) \u0130ctimai-siyasi, sosial-m\u0259d\u0259ni h\u0259yat\u0131n konturlar\u0131n\u0131 m\u00fc\u0259yy\u0259nl\u0259\u015fdirm\u0259k, ona s\u0259ciyy\u0259 v\u0259 obraz verm\u0259k olar, c\u0259miyy\u0259tin xarakterini, b\u0259lk\u0259 t\u0259bi\u0259tin sirl\u0259rini tapmaq da olar, amma insan\u0131n daxilin\u0259 en\u0259n zaman, onun i\u00e7\u0259risin\u0259 \u0259li \u00e7\u0131raql\u0131 gir\u0259nd\u0259n sonra b\u00fct\u00fcn dahi yaz\u0131\u00e7\u0131lar yolunu itirir v\u0259 sanki […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[17,3],"tags":[],"_links":{"self":[{"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/10411"}],"collection":[{"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=10411"}],"version-history":[{"count":1,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/10411\/revisions"}],"predecessor-version":[{"id":10413,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/10411\/revisions\/10413"}],"wp:attachment":[{"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=10411"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=10411"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=10411"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}