{"id":11386,"date":"2018-11-05T16:05:08","date_gmt":"2018-11-05T12:05:08","guid":{"rendered":"http:\/\/kultur.az\/?p=11386"},"modified":"2018-11-05T17:13:55","modified_gmt":"2018-11-05T13:13:55","slug":"dunyadan-insana-yox-insandan-dunyaya-baxir-%c9%99s%c9%99d-cahangir","status":"publish","type":"post","link":"https:\/\/kultur.az\/?p=11386","title":{"rendered":"D\u00fcnyadan insana yox, insandan d\u00fcnyaya bax\u0131r – \u018fs\u0259d CAHANG\u0130R"},"content":{"rendered":"

“D\u00fcnyadan insana yox, insandan d\u00fcnyaya bax\u0131r” – Natavan D\u0259mir\u00e7io\u011flu haqq\u0131nda – \u018fs\u0259d CAHANG\u0130R yaz\u0131r…<\/p>\n

\"nat\u0259van<\/a><\/p>\n

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\u018fd\u0259biyyata \u00f6t\u0259n \u0259srin 80-ci ill\u0259rind\u0259 g\u0259l\u0259n, b\u0259dii \u0259s\u0259rl\u0259rini milli ruhumuzun ifad\u0259sin\u0259 \u00e7evir\u0259n tan\u0131nm\u0131\u015f nasir, publisist, alim v\u0259 pedaqoq Nat\u0259van D\u0259mir\u00e7io\u011flunun anadan olmas\u0131n\u0131n 55 ili tamam olur. Nat\u0259van xan\u0131m\u0131 “\u018fd\u0259biyyat q\u0259zeti” ad\u0131ndan t\u0259brik edir, t\u0259nqid\u00e7i \u018fs\u0259d Cahangirin yaz\u0131\u00e7\u0131n\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131na h\u0259sr etdiyi monoqrafiyadan a\u015fa\u011f\u0131dak\u0131 hiss\u0259ni oxucular\u0131m\u0131za t\u0259qdim edirik.<\/h4>\n<\/blockquote>\n
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\"\"<\/p>\n

\u00d6z\u00fcn\u00fcn “Psixoloji tipl\u0259r” \u0259s\u0259rind\u0259 \u00fcnl\u00fc psixoanalitik Karl Qustav Yunq insanlar\u0131 iki tip\u0259 – ekstravert v\u0259 introvertl\u0259r\u0259 b\u00f6l\u0259r\u0259k, birincil\u0259rin fikr\u0259n daha \u00e7ox \u00e7\u00f6l\u0259, ikincil\u0259rin is\u0259 i\u00e7\u0259 y\u00f6n\u0259ldiyini vur\u011fulay\u0131r. H\u0259r hans\u0131 yazar\u0131n da \u0259d\u0259bi-b\u0259dii kimliyi\u00a0 onun psixotipoloji m\u0259nsublu\u011fu – fikrinin \u00e7\u00f6l\u0259, yoxsa i\u00e7\u0259ri, y\u0259ni cism\u0259, yoxsa ruha y\u00f6n\u0259lm\u0259siyl\u0259 m\u00fc\u0259yy\u0259nl\u0259\u015fir. M\u0259s\u0259l\u0259n, milli \u0259d\u0259biyyat\u0131m\u0131zda ekstraversiyan\u0131\u00a0 Nizami, introversiyan\u0131 F\u00fczulinin, rus \u0259d\u0259biyyat\u0131nda is\u0259 uy\u011fun olaraq Tolstoy v\u0259 Dostoyevskinin ad\u0131yla i\u015far\u0259l\u0259m\u0259k olar.<\/p>\n

\u018flb\u0259tt\u0259, unutmamaq \u015f\u0259rtil\u0259 ki, xalis psixoloji tip yoxdur, b\u00fct\u00fcn b\u00f6l\u00fcgl\u0259r nisbidir, h\u0259r ekstravertd\u0259 introvert, h\u0259r introvertd\u0259\u00a0 ekstravert \u00f6z\u0259llikl\u0259r var. Sad\u0259c\u0259, b\u0259zil\u0259rind\u0259 birinci, b\u0259zil\u0259rind\u0259 ikinci tipin \u0259lam\u0259tl\u0259ri \u00fcst\u00fcn g\u0259lir.<\/p>\n

Nat\u0259van D\u0259mir\u00e7io\u011flunun n\u0259sr \u0259s\u0259rl\u0259rind\u0259 bunlar\u0131n h\u0259r ikisin\u0259 m\u0259xsus g\u00f6st\u0259ricil\u0259r olsa da, o daha \u00e7ox introvert yaz\u0131\u00e7\u0131d\u0131r v\u0259 bu birc\u0259 c\u00fcml\u0259 il\u0259 m\u0259n, \u0259slind\u0259, onun \u00f6z\u00fc v\u0259 s\u00f6z\u00fc bar\u0259d\u0259 b\u0259ri ba\u015fdan h\u0259r \u015feyi deyir\u0259m:<\/p>\n

– hadis\u0259l\u0259rin zahiri gedi\u015find\u0259n daha \u00e7ox q\u0259hr\u0259manlar\u0131n daxili al\u0259mind\u0259ki olaylardan b\u0259hs edir;<\/p>\n

– konkret m\u0259s\u0259l\u0259l\u0259rd\u0259n daha \u00e7ox, \u0259z\u0259li-\u0259b\u0259di probleml\u0259rl\u0259 u\u011fra\u015f\u0131r;<\/p>\n

– d\u00fcnyad\u0259rkinin \u0259sas\u0131nda m\u0259ntiqd\u0259n daha \u00e7ox, b\u0259dii intuisiya dayan\u0131r;<\/p>\n

– realizmd\u0259n daha \u00e7ox, magik realist \u00fcslubda yaz\u0131r;<\/p>\n

– ger\u00e7\u0259kliyi adi yox, daxili g\u00f6zl\u0259 seyr edir;<\/p>\n

– obyekt yox, subyekti \u0259sas b\u0259dii ara\u015fd\u0131rma predmetin\u0259 \u00e7evirir;<\/p>\n

– d\u00fcnyadan insana yox, insandan d\u00fcnyaya bax\u0131r.<\/p>\n

Yunis \u018fmr\u0259nin “M\u0259nd\u0259 bir m\u0259n vard\u0131r, m\u0259nd\u0259n i\u00e7\u0259ri” misras\u0131n\u0131 yaz\u0131\u00e7\u0131 \u00f6z\u00fcn\u00fcn\u00a0\u00a0 “S\u0259b\u0259t” povestin\u0259 epiqraf se\u00e7ib v\u0259 bu, t\u0259sad\u00fcfi deyil. \u00d6z\u00fcn\u00fcn h\u0259qiqi m\u0259nini, daxili mahiyy\u0259tini, alter-eqosunu, ruhunu d\u0259rk etmi\u015f (\u00f6z\u00fcn\u00fc ruh kimi d\u0259rk etmi\u015f!) insana m\u0259xsus bu misra introvert d\u00fc\u015f\u00fcnc\u0259nin h\u0259m \u0259vv\u0259l, h\u0259m ax\u0131r\u0131, h\u0259m “bismillah”, h\u0259m d\u0259 “la ilah\u0259 ill\u0259llah”\u0131d\u0131r v\u0259 onu Nat\u0259van\u0131n b\u00fct\u00fcn yarad\u0131c\u0131l\u0131\u011f\u0131na epiqraf se\u00e7m\u0259k olar. B\u0259s yaz\u0131\u00e7\u0131n\u0131n m\u0259nd\u0259n i\u00e7\u0259rid\u0259ki “m\u0259n”i kimdir v\u0259 n\u0259 deyir?<\/p>\n

***<\/p>\n

K\u00f6rp\u0259 d\u00fcnyaya g\u00f6z a\u00e7anda, yaxud insan yuxudan oyananda ilk \u00f6nc\u0259 \u0259traf\u0131, sonra \u00f6z\u00fcn\u00fc g\u00f6r\u00fcr. \u0130drak prosesi d\u0259 eyni qaydada gedir. Falesd\u0259n ba\u015flayaraq naturfilosoflar kosmos v\u0259 t\u0259bi\u0259ti (\u00e7\u00f6l\u00fc!), onlardan bir \u0259sr sonra g\u0259l\u0259n Sokrat is\u0259 insan\u0131 (i\u00e7i!) \u00f6yr\u0259nirdi. Antik d\u00fc\u015f\u00fcnc\u0259ni \u0259v\u0259zl\u0259y\u0259n xristianl\u0131qda d\u00fc\u015f\u00fcnc\u0259 insandan Allaha, onun yerin\u0259 ke\u00e7\u0259n \u0130ntibah d\u00fc\u015f\u00fcnc\u0259sind\u0259 is\u0259 \u0259ksin\u0259,\u00a0 Allahdan insana \u00fcz tutdu. Bu, min ill\u0259r boyu d\u00fc\u015f\u00fcnc\u0259nin \u00e7\u00f6ld\u0259n i\u00e7\u0259 v\u0259 \u0259ksin\u0259 h\u0259r\u0259k\u0259ti dem\u0259k idi.\u00a0 Zahiri \u0259kslikl\u0259rin\u0259 baxmayaraq, b\u00fct\u00fcn bu qabarma-\u00e7\u0259kilm\u0259l\u0259rin alt qat\u0131nda bir vahid m\u0259qs\u0259d vard\u0131 – d\u00fc\u015f\u00fcnc\u0259 m\u0259nd\u0259n i\u00e7\u0259rid\u0259ki “m\u0259n”i axtar\u0131rd\u0131. \u00c7\u00fcnki insan mikrokosmik subyektdir, y\u0259ni varl\u0131qda olan h\u0259r \u015feyi ki\u00e7ildilmi\u015f \u015f\u0259kild\u0259 \u00f6z\u00fcnd\u0259 da\u015f\u0131y\u0131r v\u0259 ist\u0259r t\u0259bi\u0259t, ist\u0259r kosmos, ist\u0259rs\u0259 Allah\u0131 \u00f6yr\u0259n\u0259nd\u0259 d\u0259 mahiyy\u0259tc\u0259 \u00f6z\u00fcn\u00fc \u00f6yr\u0259nir. Bunu ham\u0131dan yax\u015f\u0131 ba\u015fa d\u00fc\u015f\u0259n z\u0259rr\u0259 (i\u00e7!) il\u0259 k\u00fcll\u00fc (\u00e7\u00f6l!) v\u0259hd\u0259td\u0259 qavrayan q\u0259rb qnostikl\u0259ri v\u0259 \u015f\u0259rq sufil\u0259ri idi.<\/p>\n

Lakin insan t\u0259kc\u0259 m\u0259kan yox, zaman\u0131 da \u00f6z\u00fcnd\u0259 da\u015f\u0131y\u0131r. Yeni d\u00f6vr italyan filosofu Cambatisto Vikonun dediyi kimi, h\u0259r birimizin h\u0259yat\u0131\u00a0 insanl\u0131q tarixinin x\u00fclas\u0259sidir, y\u0259ni\u00a0 h\u0259r k\u0259s \u00f6z \u00f6mr\u00fcnd\u0259 b\u0259\u015f\u0259r tarixinin m\u0259rh\u0259l\u0259l\u0259rini q\u0131sa \u015f\u0259kild\u0259 t\u0259krar edir. Dahi filosofun bu q\u0259na\u0259tind\u0259n bel\u0259 n\u0259tic\u0259 \u00e7\u0131xarmaq olar ki, ba\u015fqalar\u0131ndan f\u0259rqli olaraq yaz\u0131\u00e7\u0131 (\u00fcmum\u0259n yarad\u0131c\u0131 adam!) ist\u0259r m\u0259kan, ist\u0259rs\u0259 d\u0259 zaman bax\u0131m\u0131ndan bu prosesl\u0259ri sad\u0259c\u0259 ya\u015fam\u0131r, h\u0259m d\u0259 d\u0259rk edir, \u0259n az\u0131, duyur v\u0259 onun istedad\u0131n\u0131n d\u0259rinliyi (v\u0259 y\u00fcks\u0259kliyi!) bu analogiyalar\u0131 hans\u0131 \u00f6l\u00e7\u00fcd\u0259 d\u0259rk etm\u0259si, n\u0259 q\u0259d\u0259r duymas\u0131 il\u0259 birba\u015fa ba\u011fl\u0131d\u0131r. Vikonun fikrini yadda saxlayaq, \u00e7\u00fcnki vaxta\u015f\u0131r\u0131 biz\u0259 laz\u0131m olacaq v\u0259 q\u0259na\u0259tl\u0259rimizin fundamental \u0259sas\u0131nda duracaq.<\/p>\n

***<\/p>\n

Nat\u0259van\u0131n “Birinci kitab”\u0131nda toplanm\u0131\u015f povest v\u0259 hekay\u0259l\u0259ri yaz\u0131lma ard\u0131c\u0131ll\u0131\u011f\u0131 il\u0259 oxuyanda \u00e7\u00f6ld\u0259n i\u00e7\u0259 (v\u0259 \u0259ksin\u0259!) do\u011fru ke\u00e7idl\u0259ri\u00a0 ayd\u0131n g\u00f6r\u00fcr\u00fck. “Avey \u0259fsan\u0259si” (1986) hekay\u0259si yaz\u0131lma tarixi bax\u0131m\u0131ndan birinci, “K\u0259la\u011fay\u0131” (2005) hekay\u0259si is\u0259 sonuncudur v\u0259 bunlar\u0131n birind\u0259n dig\u0259rin\u0259 20 illik yol yaz\u0131\u00e7\u0131n\u0131n romantizmd\u0259n realizm\u0259 do\u011fru q\u0259t etdiyi m\u0259saf\u0259dir. Bu iki m\u0259qam aras\u0131nda o, “D\u00f6z\u00fcm” \u00a0(1987) povestind\u0259 psixoloji realizm, “\u00dc\u00e7 n\u00f6qt\u0259” (1996), “S\u0259b\u0259t” (1997) v\u0259 “Yetim” (2002) povestl\u0259rind\u0259 is\u0259 magik realizmd\u0259n ke\u00e7ir. Ona g\u00f6r\u0259 metodoloji v\u0259 xronoloji bax\u0131\u015f bucaqlar\u0131n\u0131 birl\u0259\u015fdirs\u0259k, yaz\u0131\u00e7\u0131n\u0131n ke\u00e7diyi yarad\u0131c\u0131l\u0131q yolunu bel\u0259 yekunla\u015fd\u0131rmaq olar – romantizmd\u0259n\u00a0 psixoloji realizm\u0259, ordan magik realizm\u0259 v\u0259 ordan da realizm\u0259.<\/p>\n

X\u0259yal\u0131 g\u00f6yl\u0259rd\u0259 dola\u015fan romantizm kosmosla, insan\u0131n daxilin\u0259 en\u0259n psixoloji realizm psixikayla, daha d\u0259rinl\u0259r\u0259 ba\u015f vuran magik realizm ruhun sirl\u0259riyl\u0259, adi, g\u00fcnd\u0259lik ger\u00e7\u0259kliy\u0259 \u00fcz tutan realizm is\u0259 \u0259traf m\u00fchit, d\u00fcnyayla ba\u011fl\u0131d\u0131r. Ona g\u00f6r\u0259 romantizmd\u0259n realizm\u0259 ged\u0259n yolda psixoloji v\u0259 magik realizmd\u0259n ke\u00e7m\u0259k kosmosdan d\u00fcnyaya \u00f6z i\u00e7ind\u0259n (psixika v\u0259 ruhundan!) ke\u00e7\u0259r\u0259k getm\u0259yin metodoloji ifad\u0259sidir. M\u0259s\u0259l\u0259ni sad\u0259l\u0259\u015fdirs\u0259k, bu, \u00e7\u00f6ld\u0259n i\u00e7\u0259 ba\u015f vuran yaz\u0131\u00e7\u0131n\u0131n g\u00f6rd\u00fcy\u00fcn\u00fc g\u00f6r\u00fcb, g\u00f6t\u00fcrd\u00fcy\u00fcn\u00fc g\u00f6t\u00fcr\u00fcb, yenid\u0259n i\u015f\u0131ql\u0131 d\u00fcnyaya \u00e7\u0131xmas\u0131 dem\u0259kdir.\u00a0 Yaz\u0131m\u0131zdan \u0259sas m\u0259qs\u0259d d\u0259 onun bu s\u0259f\u0259rd\u0259 n\u0259l\u0259r g\u00f6r\u00fcb, n\u0259l\u0259r g\u00f6t\u00fcrd\u00fcy\u00fcn\u00fc b\u0259dii-metaforik dild\u0259n elmi-analitik dil\u0259 \u00e7evirm\u0259kdir.<\/p>\n

***<\/p>\n

Nat\u0259van\u0131n b\u0259dii d\u00fc\u015f\u00fcnc\u0259sind\u0259 bir-birini \u0259v\u0259zl\u0259y\u0259n metodoloji ke\u00e7idl\u0259r obyektiv tarixi z\u0259rur\u0259td\u0259n do\u011fur v\u0259 90-c\u0131 ill\u0259rin ke\u00e7id ruhunu \u0259n gen\u0259l \u015f\u0259kild\u0259 \u00f6z\u00fcnd\u0259 \u0259ks etdirir. Bu ill\u0259r sovet insan\u0131n\u0131n qondarma kommunizm ideyas\u0131 il\u0259 vidala\u015f\u0131b \u00f6z\u00fcn\u0259 g\u0259ldiyi, \u00f6z q\u0259lbi, ruhu, vicdan\u0131 il\u0259 ba\u015f-ba\u015fa qald\u0131\u011f\u0131 d\u00f6vr idi. On ill\u0259r boyu ateist-materialist ruhda t\u0259rbiy\u0259l\u0259nmi\u015f bu insana saxta n\u0259z\u0259riyy\u0259l\u0259rl\u0259 \u00f6rt-basd\u0131r edil\u0259n d\u0259h\u015f\u0259tli h\u0259qiq\u0259tl\u0259r bir andaca v\u0259 b\u00fct\u00fcn \u00e7\u0131lpaql\u0131\u011f\u0131 il\u0259 \u0259yan olmu\u015f, o, ham\u0131 t\u0259r\u0259find\u0259n t\u0259rk edilib, h\u0259r \u015feyi itirib, n\u0259hay\u0259t ki, Allah\u0131n \u00f6z\u00fcyl\u0259 \u00fcz-\u00fcz\u0259 dayanm\u0131\u015fd\u0131. Zaman\u0131n n\u0259bzi indi yalan yox, h\u0259qiq\u0259t, insani yox, ilahi ritm \u00fcst\u00fcnd\u0259 vururdu.<\/p>\n

90-c\u0131 ill\u0259r\u0259 m\u0259xsus\u00a0 faci\u0259l\u0259rin bir k\u00f6kl\u00fc anlam\u0131 var idi – d\u00fcnya da\u011f\u0131l\u0131b yenid\u0259n qurulmal\u0131, ateist-materialist qafal\u0131 sovet adam\u0131 \u00f6l\u00fcb,\u00a0 adam (Ad\u0259m!) balas\u0131 kimi yenid\u0259n do\u011fulmal\u0131yd\u0131.\u00a0 Allah insan\u0131 n\u00f6vb\u0259ti d\u0259f\u0259 “\u00f6l\u00fcm-dirim” sual\u0131 qar\u015f\u0131s\u0131nda qoymu\u015fdu! \u0130stedad\u0131n bir g\u00f6st\u0259ricisi d\u0259 bu ilahi-tarixi akt\u0131n mahiyy\u0259tini d\u0259rk etm\u0259k, zaman\u0131n qar\u015f\u0131ya \u00e7\u0131xard\u0131\u011f\u0131\u00a0 yeni m\u0259n\u0259vi t\u0259l\u0259bl\u0259ri duymaq v\u0259 onlara b\u0259dii cavablar verm\u0259k idi. Bu idrak, duyum v\u0259 istedad Nat\u0259vanda var idi. 90-c\u0131 ill\u0259r\u0259 yax\u0131nla\u015fd\u0131qca onun romantizmd\u0259n uzaqla\u015fmas\u0131, \u00f6z \u0259s\u0259rl\u0259rini psixoloji\u00a0 v\u0259 ya magik realizm \u00fcslubunda yazmas\u0131, y\u0259ni insan\u0131n daxili al\u0259min\u0259 enm\u0259si bunu g\u00f6st\u0259rirdi. Vaqif S\u0259m\u0259do\u011flunun diliyl\u0259 des\u0259k, “insana enm\u0259k vaxt\u0131”\u00a0 idi.<\/p>\n

Meydan olaylar\u0131, n\u0259h\u0259ng imperiyan\u0131n \u00e7\u00f6k\u00fc\u015f\u00fc, siyasi hakimiyy\u0259t d\u0259yi\u015fm\u0259l\u0259ri, m\u00fcharib\u0259, qa\u00e7q\u0131nl\u0131q, a\u011flas\u0131\u011fmaz g\u00fcz\u0259ran sorunlar\u0131 il\u0259 s\u0259ciyy\u0259l\u0259n\u0259n, \u00fcmidin Allaha qald\u0131\u011f\u0131 o ill\u0259rd\u0259 insan\u0131n son s\u0131\u011f\u0131naca\u011f\u0131 onun \u00f6z q\u0259lbi, ruhu, vicdan\u0131 – bir s\u00f6zl\u0259, i\u00e7 d\u00fcnyas\u0131yd\u0131. \u00c7\u00fcnki insan g\u00f6yl\u0259rin yetmi\u015f ild\u0259n b\u0259ri ba\u011flanm\u0131\u015f qap\u0131s\u0131n\u0131 a\u00e7maq, Allaha \u0259rzi-hal etm\u0259k, onunla dialoq qurmaq ist\u0259yirdi. Allaha \u0259n k\u0259s\u0259 yol is\u0259 h\u0259r birimizin \u00f6z i\u00e7ind\u0259n ke\u00e7ir.<\/p>\n

***<\/p>\n

Folklor \u0259n\u0259n\u0259l\u0259rin\u0259 s\u00f6yk\u0259n\u0259n, nakam m\u0259h\u0259bb\u0259td\u0259n dan\u0131\u015fan “Avey \u0259fsan\u0259si”nin s\u0259ks\u0259ninci ill\u0259rd\u0259, \u00f6z\u00fc d\u0259 m\u0259hz romantik \u00fcslubda\u00a0 yaz\u0131lmas\u0131 t\u0259sad\u00fcfi olmay\u0131b iki amill\u0259 ba\u011fl\u0131yd\u0131. Folkloristik m\u00f6vzuya m\u00fcraci\u0259t \u00f6t\u0259n \u0259srin ikinci yar\u0131s\u0131ndan d\u0259rinl\u0259\u015f\u0259n milli \u00f6z\u00fcn\u00fcd\u0259rkin ifad\u0259 formalar\u0131ndan biri, milli \u00f6z\u00fcn\u00fcd\u0259rk is\u0259 90-c\u0131 ill\u0259rd\u0259 ba\u015flayacaq f\u0259rdi \u00f6z\u00fcn\u00fcd\u0259rk\u0259 haz\u0131rl\u0131q idi. \u0130nsan \u00f6z\u00fcn\u0259 do\u011fru pill\u0259-pill\u0259 enirdi v\u0259 bu, m\u0259s\u0259l\u0259nin milli-ideoloji t\u0259r\u0259fiydi. Romantik sevgi olay\u0131 yaz\u0131\u00e7\u0131n\u0131n g\u0259nclik ya\u015f\u0131 v\u0259 z\u00f6vq\u00fcn\u0259 uy\u011fun g\u0259lirdi ki, bu da m\u0259s\u0259l\u0259nin f\u0259rdi-psixoloji t\u0259r\u0259fiydi.<\/p>\n

Hekay\u0259 biz\u0259 Avey da\u011f\u0131 v\u0259 Damc\u0131l\u0131 bulaq haqq\u0131nda bir \u0259fsan\u0259 dan\u0131\u015f\u0131r. Osman a\u011fan\u0131n g\u00f6z\u0259l q\u0131z\u0131 B\u0259n\u00f6v\u015f\u0259 v\u0259 \u00e7oban Avey bir-birini u\u015faql\u0131qdan sevs\u0259 d\u0259, ata q\u0131z\u0131n\u0131 qon\u015fu mahaldan varl\u0131 bir ki\u015finin o\u011fluna verm\u0259k ist\u0259yir. Aveyl\u0259 B\u0259n\u00f6v\u015f\u0259 gec\u0259yl\u0259 bir-birin\u0259 qo\u015fulub qa\u00e7\u0131rlar. Sevgilil\u0259ri ba\u015f\u0131n\u0131n d\u0259st\u0259si il\u0259 t\u0259qib ed\u0259n q\u0131z\u0131n qarda\u015f\u0131 onlar\u0131 s\u0259h\u0259r\u0259 yax\u0131n geri qaytar\u0131r v\u0259 \u0259l-qolu ba\u011flanm\u0131\u015f Aveyi da\u011fdan at\u0131b \u00f6ld\u00fcr\u00fcr.\u00a0 Sa\u00e7lar\u0131 bir g\u00fcnd\u0259c\u0259 a\u011faran B\u0259n\u00f6v\u015f\u0259 daha he\u00e7 k\u0259s\u0259 \u0259r\u0259\u00a0 getmir. Bundan sonra xalq nakam g\u0259ncin \u00f6ld\u00fcr\u00fcld\u00fcy\u00fc da\u011fa Avey da\u011f\u0131, onun sin\u0259sind\u0259n s\u0131zan bula\u011fa is\u0259 Damc\u0131l\u0131 bulaq deyir.\u00a0 M\u00fc\u0259llifin yaratd\u0131\u011f\u0131 toponimik v\u0259 hidronimik \u0259fsan\u0259 bundan ibar\u0259tdir.<\/p>\n

\u00d6z kitab\u0131na yazd\u0131\u011f\u0131 \u00f6n s\u00f6zd\u0259 D\u0259mir\u00e7io\u011flu u\u015faq vaxt\u0131 yuxular\u0131nda “da\u011flar\u0131n, d\u0259r\u0259l\u0259rin, b\u00f6y\u00fck sular\u0131n, u\u00e7urumlar\u0131n, \u015f\u0259h\u0259rl\u0259rin \u00fcst\u00fcnd\u0259n”\u00a0 u\u00e7mas\u0131ndan dan\u0131\u015f\u0131r. Romantizm d\u0259 h\u0259yat\u0131n, folklor da s\u0259n\u0259tin \u00fcst\u00fcnd\u0259n u\u00e7ub getm\u0259kdir v\u0259 hekay\u0259ni oxuma\u011fa ba\u015flayanda biz\u0259 el\u0259 g\u0259lir ki, g\u0259nc Nat\u0259van “Avey \u0259fsan\u0259si”nd\u0259 ger\u00e7\u0259kliyi qu\u015f u\u00e7u\u015fundan seyr el\u0259y\u0259c\u0259k.<\/p>\n

Hekay\u0259ni oxuyub ba\u015fa vuranda is\u0259 \u0259ks durumla \u00fczl\u0259\u015firik. Ayd\u0131n olur ki, yaz\u0131\u00e7\u0131 \u0259fsan\u0259 dan\u0131\u015fmaq yox, romantik idealla h\u0259yat\u0131n s\u0259rt h\u0259qiq\u0259tini \u00fcz-\u00fcz\u0259 qoyub, bu toqqu\u015fmadan do\u011fan faci\u0259ni g\u00f6st\u0259rm\u0259k ist\u0259yir. Son d\u0259r\u0259c\u0259 z\u0259rif ah\u0259ngl\u0259, s\u00f6zl\u0259rin sanki bir-birin\u0259 toxunub s\u0259s salma\u011fa ehtiyat el\u0259diyi sakit tonla ba\u015flamas\u0131na baxmayaraq, bu qar\u015f\u0131durmaya el\u0259 ilk c\u00fcml\u0259d\u0259c\u0259 i\u015far\u0259 olunur:<\/p>\n

“Sakitc\u0259 dayanm\u0131\u015fdlar, \u00fcz-\u00fcz\u0259. \u018ftraf sakitlik idi. B\u0259n\u00f6v\u015f\u0259 g\u00f6yl\u0259r\u0259 baxd\u0131. Says\u0131z-hesabs\u0131z ulduzlar apayd\u0131n s\u0259mada par\u0131lday\u0131rd\u0131. Avey d\u0259 ba\u015f\u0131n\u0131 qald\u0131r\u0131b baxd\u0131. \u0130lahi, g\u00f6yl\u0259r adam\u0131 nec\u0259 \u00e7\u0259k\u0259rmi\u015f”.<\/p>\n

Aveyl\u0259 B\u0259n\u00f6v\u015f\u0259 \u00fcz-\u00fcz\u0259 durub, m\u0259h\u0259bb\u0259t is\u0259 bir-birin\u0259 yox, eyni istiqam\u0259t\u0259 baxmaqd\u0131r. \u00dcst\u0259lik d\u0259, Osman a\u011fan\u0131n ba\u011f\u0131nda t\u0259kc\u0259 a\u015fiql\u0259 m\u0259\u015fuq yox, h\u0259m d\u0259 ki\u015fiyl\u0259 qad\u0131n, kas\u0131bla varl\u0131, inamla etibars\u0131zl\u0131q, romantizml\u0259 realizm \u00fcz-\u00fcz\u0259 durub.\u00a0 Konflikti h\u0259r\u0259k\u0259t\u0259 g\u0259tir\u0259n v\u0259 inki\u015faf etdir\u0259n, s\u00fcjetin sonrak\u0131 gedi\u015find\u0259 zamanla \u00fcz\u0259 \u00e7\u0131xacaq bu qar\u015f\u0131durma ba\u015flan\u011f\u0131cda h\u0259l\u0259 gizlidir. B\u0259dii m\u0259tni xal\u00e7a kimi toxuyan yaz\u0131\u00e7\u0131 \u00f6z \u00e7e\u015fnisin\u0259 uy\u011fun olaraq i\u015far\u0259l\u0259ri ilm\u0259-ilm\u0259 vurur v\u0259 h\u0259r ilm\u0259d\u0259n sonra m\u0259s\u0259l\u0259 daha g\u00f6r\u00fcml\u00fc \u015f\u0259kil al\u0131r. Onun ikinci i\u015far\u0259sil\u0259 qaranl\u0131q intriqan\u0131n \u00fcst\u00fcn\u0259 Ay i\u015f\u0131\u011f\u0131 d\u00fc\u015f\u00fcr:<\/p>\n

“Ay do\u011fdu. \u018ftraf ayd\u0131nla\u015fd\u0131. Yen\u0259 g\u00f6y\u0259 baxd\u0131lar. B\u0259dirl\u0259nmi\u015f Ay i\u015f\u0131q sa\u00e7\u0131rd\u0131. O, ulduzlar kimi adam\u0131 g\u00f6yl\u0259r\u0259 \u00e7\u0259kmir. Sanki nazla deyir: – “Yox, yax\u0131n g\u0259lm\u0259, uzaqdan bax, uzaqdan sev m\u0259ni. Uzaq sevgi g\u00f6z\u0259l olur”.<\/p>\n

Qar\u015f\u0131durma ilk d\u0259f\u0259 B\u0259n\u00f6v\u015f\u0259nin qulluq\u00e7u G\u00fcll\u00fc, sonra Aveyl\u0259 s\u00f6hb\u0259tl\u0259rind\u0259 dil a\u00e7\u0131r, bununla da kosmik qatdan sosioloji qata enir (t\u0259bi\u0259td\u0259n c\u0259miyy\u0259t\u0259 ke\u00e7ir!) v\u0259 n\u0259hay\u0259t, \u00f6z\u00fcn\u00fcn son formulas\u0131n\u0131 sevgilisin\u0259 qo\u015fulub qa\u00e7an q\u0131z\u0131n daxili monoloqunda tap\u0131r:<\/p>\n

“H\u0259, m\u0259n daha a\u011fa q\u0131z\u0131 deyil\u0259m. O insanlar ki, m\u0259ni xan\u0131m kimi d\u00fcnyaya g\u0259tirmi\u015fdi, m\u0259n onlara x\u0259yan\u0259t etmi\u015f\u0259m, bir n\u0259slin qeyr\u0259tin\u0259 l\u0259k\u0259 vurmu\u015fam. \u0130lahi, do\u011frudan da, bir o\u011flana g\u00f6r\u0259 h\u0259r \u015feyi at\u0131b gedir\u0259m. B\u0259s, qarda\u015f\u0131m? O, d\u0259liqanl\u0131 camaat\u0131n i\u00e7ind\u0259 nec\u0259 ba\u015f qald\u0131r\u0131b g\u0259z\u0259c\u0259k?”.<\/p>\n

\u0130nsan \u00f6z\u00fcn\u00fcn h\u0259qiq\u0259tini sona q\u0259d\u0259r yaln\u0131z \u00f6z\u00fcn\u0259 a\u00e7a bil\u0259r. B\u0259n\u00f6v\u015f\u0259 d\u0259 \u00f6z\u00fcn\u00fcn \u0259sl h\u0259qiq\u0259tini n\u0259 G\u00fcll\u00fc, n\u0259 d\u0259 Avey yox, m\u0259hz \u00f6z\u00fcn\u0259 a\u00e7\u0131r. M\u0259lum olur ki, sevgilil\u0259r eyni at\u0131n belind\u0259, eyni yolla gets\u0259l\u0259r d\u0259, \u0259ks istiqam\u0259tl\u0259r\u0259 bax\u0131rlar – o\u011flan ir\u0259li, q\u0131z is\u0259 geri.<\/p>\n

Avey \u0259sl romantik q\u0259hr\u0259man (v\u0259 ki\u015fi!) kimi kristal daxili al\u0259m\u0259 malikdir.\u00a0 Onun xarakteri, davran\u0131\u015f\u0131, dan\u0131\u015f\u0131\u011f\u0131na \u00fclvilik, m\u0259l\u0259k m\u0259sumlu\u011fu, qeyri-emosionall\u0131q xasd\u0131r. O, h\u0259tta a\u011flayanda da s\u0259ssiz a\u011flay\u0131r. \u00c7\u00fcnki o, t\u0259bii insandan daha \u00e7ox romantik m\u0259h\u0259bb\u0259t ideal\u0131n\u0131n t\u0259c\u0259ss\u00fcm\u00fcd\u00fcr.<\/p>\n

B\u0259n\u00f6v\u015f\u0259nin daxili al\u0259mi is\u0259 real, t\u0259bii bir insan (v\u0259 qad\u0131n!) kimi saf, yekr\u0259ng, monolit deyil. Onun \u0259sas xarakterik \u00f6z\u0259lliyi \u00fcz\u00fcc\u00fc daxili t\u0259r\u0259dd\u00fcd v\u0259 bundan do\u011fan ziddiyy\u0259tl\u0259rdir. Avey \u0259sl ki\u015fi oldu\u011fu kimi, B\u0259n\u00f6v\u015f\u0259 d\u0259 \u0259sl qad\u0131nd\u0131r\u00a0 v\u0259 el\u0259 bu \u00fczd\u0259n iki hissin \u0259lind\u0259 qal\u0131r – dili bir, \u00fcr\u0259yi ba\u015fqa s\u00f6z deyir. Romantik e\u015fqin faci\u0259si d\u0259 m\u0259hz qad\u0131n t\u0259bi\u0259tind\u0259ki bu ziddiyy\u0259td\u0259n do\u011fur. N\u0259 q\u0259d\u0259r sevs\u0259 d\u0259, a\u011fa q\u0131z\u0131 sosioloji s\u0259ddi a\u015f\u0131b \u00e7oban\u0131n birin\u0259 arvad olmas\u0131yla bar\u0131\u015fm\u0131r. “Xalq n\u0259 dey\u0259r?” – d\u00fc\u015f\u00fcnc\u0259si buna imkan vermir.<\/p>\n

Daxili t\u0259r\u0259dd\u00fcdl\u0259r i\u00e7ind\u0259 qalan q\u0131z arxalar\u0131nca g\u0259l\u0259nl\u0259r\u0259 i\u015far\u0259 verm\u0259k \u00fc\u00e7\u00fcn k\u0259la\u011fay\u0131s\u0131n\u0131 sevgilisind\u0259n gizli yola at\u0131r. Fikird\u0259n ke\u00e7\u0259n, dil\u0259 g\u0259l\u0259n intriqa bu d\u0259f\u0259 h\u0259yata ke\u00e7ir v\u0259 ger\u00e7\u0259kl\u0259\u015fir:<\/p>\n

“\u018fli il\u0259 \u00e7iynin\u0259 d\u00fc\u015fm\u00fc\u015f k\u0259la\u011fay\u0131s\u0131n\u0131 s\u00fcr\u00fc\u015fd\u00fcr\u00fcb a\u00e7d\u0131. Hiss etdi ki, u\u00e7unur. Aveyin g\u00f6zl\u0259rind\u0259n yay\u0131n\u0131b k\u0259la\u011fay\u0131n\u0131 dizl\u0259rind\u0259n a\u015fa\u011f\u0131 buraxd\u0131. K\u0259la\u011fay\u0131 s\u00fcr\u00fc\u015f\u00fcb at\u0131n dal ayaqlar\u0131 alt\u0131na d\u00fc\u015fd\u00fc… Q\u0131z d\u00f6n\u00fcb arxaya baxd\u0131, k\u0259la\u011fay\u0131 yolun k\u0259nar\u0131nda a\u011far\u0131rd\u0131. \u018fg\u0259r g\u0259l\u0259n olsa, indi onlar\u0131n hans\u0131 s\u0259mt\u0259 getdikl\u0259rini \u00e7ox asan tapacaqd\u0131”.<\/p>\n

K\u0259la\u011fay\u0131 sevgilisi il\u0259 atas\u0131 (qarda\u015f\u0131!), \u00f6z\u00fc il\u0259 c\u0259miyy\u0259t, q\u0259lbi il\u0259 a\u011fl\u0131, ke\u00e7mi\u015fi il\u0259 g\u0259l\u0259c\u0259yi aras\u0131nda qalan B\u0259n\u00f6v\u015f\u0259nin iki zidd d\u00fcnyas\u0131n\u0131 birl\u0259\u015fdir\u0259n (ay\u0131ran!) k\u00f6rp\u00fc-mediatordur. Eynil\u0259 Dezdemonan\u0131n d\u0259smal\u0131 kimi hadis\u0259l\u0259rin gedi\u015fin\u0259 t\u0259kan ver\u0259n, gizli intriqan\u0131 \u00fcz\u0259 \u00e7\u0131xaran v\u0259 ger\u00e7\u0259kl\u0259\u015fdir\u0259n bu ba\u015f \u00f6rt\u00fcy\u00fcn\u00fcn hekay\u0259nin binar (ikili) strukturunda \u00f6z\u0259l yeri var. O, namus anlay\u0131\u015f\u0131n\u0131n \u00fcmumxalq t\u0259f\u0259kk\u00fcr\u00fcnd\u0259ki r\u0259mzi obraz\u0131, ictimai \u0259xlaq kodeksinin simvoludur. Qad\u0131n\u0131n (insan\u0131n!) azad sevgi, s\u0259rb\u0259st se\u00e7im v\u0259 xo\u015fb\u0259xt ail\u0259 h\u0259yat\u0131 v\u0259d ed\u0259n g\u0259l\u0259c\u0259y\u0259 yolu sosial yasaqlar\u0131n simvolu olan bu obrazla k\u0259silir. Bu, romantik sevgi faci\u0259sinin sosioloji t\u0259r\u0259fidir.<\/p>\n

Lakin m\u0259s\u0259l\u0259nin daha ciddi, metafizik y\u00f6n\u00fc d\u0259 var. S\u00f6z\u00fcn h\u0259qiqi v\u0259 ciddi m\u0259nas\u0131nda b\u0259dii \u0259d\u0259biyyat\u0131n orijinal\u0131 ya birba\u015fa, ya da \u015f\u00fcuralt\u0131 olaraq dini m\u0259tnl\u0259rdir. Avey-B\u0259n\u00f6v\u015f\u0259 hekay\u0259sinin d\u0259 arxetipind\u0259 m\u00fcq\u0259dd\u0259s kitablardan g\u0259l\u0259n Ad\u0259m v\u0259 H\u0259vva hekay\u0259ti durur – Osman a\u011fan\u0131n ba\u011f\u0131 c\u0259nn\u0259ti, Avey v\u0259 B\u0259n\u00f6v\u015f\u0259 ilk g\u00fcnahla \u00fcz-\u00fcz\u0259 duran ki\u015fi v\u0259 qad\u0131n\u0131 i\u015far\u0259l\u0259yir.<\/p>\n

Allah, \u0259lb\u0259tt\u0259 ki, hekay\u0259 yazm\u0131r. O, q\u0259l\u0259mi art\u0131q \u00e7oxdand\u0131r ki, insana verib. O, indi redakt\u0259 v\u0259 ya senzor i\u015fi g\u00f6r\u00fcr – he\u00e7 n\u0259yi qa\u00e7\u0131rmayan iti n\u0259z\u0259rl\u0259riyl\u0259 t\u0259kc\u0259 h\u0259yati olaylar yox, h\u0259m d\u0259 m\u0259tnl\u0259rin yaranmas\u0131 prosesin\u0259 birba\u015fa m\u00fcdaxil\u0259 edir. B\u0259zi yaz\u0131\u00e7\u0131lar bu redakt\u0259ni q\u0259bul, b\u0259zil\u0259ri is\u0259 r\u0259dd edir. Nat\u0259van bu m\u0259s\u0259l\u0259d\u0259 q\u0131z\u0131l ortada durur. O, \u0259ks\u0259r \u0259s\u0259rl\u0259rini g\u00f6z\u0259 g\u00f6r\u00fcnm\u0259y\u0259n, amma varl\u0131\u011f\u0131 h\u0259r c\u00fcml\u0259d\u0259 duyulan G\u00f6z\u00fcn \u015f\u0259had\u0259ti il\u0259 yaz\u0131r. Bu \u0259s\u0259rl\u0259rin \u0259sas\u0259n magik realizm \u00f6rn\u0259kl\u0259ri kimi meydana \u00e7\u0131xmas\u0131n\u0131n s\u0259b\u0259bi d\u0259 budur. Onun m\u0259tnl\u0259rind\u0259 yuxar\u0131dan q\u0131rp\u0131lmadan baxan G\u00f6z\u00fc ilk d\u0259f\u0259 Aveyl\u0259 B\u0259n\u00f6v\u015f\u0259nin romantik sevgisin\u0259 n\u0259z\u0259r salan g\u00f6r\u00fcr\u00fck\u00a0 v\u0259 bununla da, “xalq n\u0259 dey\u0259r”\u0259 “Allah g\u00f6yd\u0259n bax\u0131r” \u0259lav\u0259 olunur:<\/p>\n

“B\u0259n\u00f6v\u015f\u0259 k\u00f6vr\u0259ldi. Yana\u011f\u0131 uzunu ya\u015f axd\u0131. Bird\u0259n \u00fcz\u00fcn\u0259 toxunan n\u0259f\u0259sd\u0259n diksindi, geri \u00e7\u0259kildi:<\/p>\n

– Yox! Ay\u0131bd\u0131r, g\u00f6r\u0259rl\u0259r.<\/p>\n

– He\u00e7 k\u0259s g\u00f6rm\u0259z.<\/p>\n

– He\u00e7 k\u0259s g\u00f6rm\u0259s\u0259 d\u0259, ay insafs\u0131z, Allah ki g\u00f6r\u00fcr”.<\/p>\n

Yaz\u0131\u00e7\u0131 \u00f6z hekay\u0259sini ilahi yaz\u0131yla gizli dialoq \u00fcst\u00fcnd\u0259 qurur, amma onu t\u0259krar el\u0259mir: dini m\u0259tnd\u0259 H\u0259vva \u015feytana uyur, hekay\u0259d\u0259 is\u0259 B\u0259n\u00f6v\u015f\u0259 “uymur”; dini m\u0259tnd\u0259 qad\u0131n \u00f6z ehtiras\u0131, hekay\u0259d\u0259 is\u0259 m\u00fchakim\u0259sinin \u0259siri olur.<\/p>\n

Lakin aralar\u0131ndak\u0131 zahiri ziddiyy\u0259t\u0259 baxmayaraq, yaz\u0131\u00e7\u0131 m\u00fcq\u0259dd\u0259s kitab\u0131 inkar yox, davam etdirir. \u00c7\u00fcnki ilahi h\u00f6kml\u0259r \u00f6z-\u00f6zl\u00fcy\u00fcnd\u0259 m\u00fcq\u0259dd\u0259s olsa da, sosial d\u00fc\u015f\u00fcnc\u0259y\u0259 proyeksiya olunandan sonra s\u0131naraq t\u0259hrif\u0259 u\u011fray\u0131r, zahiri formas\u0131n\u0131 saxlasa da, mahiyy\u0259tc\u0259 d\u0259yi\u015fir, d\u00fc\u015f\u00fcnc\u0259 yolunda buxova, xo\u015fb\u0259xtlik yolunda s\u0259dd\u0259, bir s\u00f6zl\u0259, z\u0259r\u0259rli ehkama \u00e7evrilir.\u00a0 Bu, romantik sevgi faci\u0259sinin metafizik t\u0259r\u0259fidir.<\/p>\n

M\u0259nfi i\u015far\u0259li bu \u00e7evrilm\u0259ni yaradan ilahi h\u00f6km\u00fcn mahiyy\u0259tini d\u0259rk etm\u0259y\u0259n, onun m\u0259nas\u0131 yox, h\u0259rfin\u0259, m\u0259zmunu yox, formas\u0131na s\u0259daq\u0259t g\u00f6st\u0259r\u0259n, ona m\u00fcnasib\u0259td\u0259 dialektik inki\u015faf meylini n\u0259z\u0259r\u0259 almayan, n\u0259tic\u0259d\u0259 h\u0259r \u015feyi ehkamla\u015fd\u0131ran insan yana\u015fmas\u0131d\u0131r. \u0130nsan f\u0259rqind\u0259 deyil ki, alman\u0131 yem\u0259k Ad\u0259ml\u0259 H\u0259vvaya c\u0259nn\u0259td\u0259 qada\u011fan olunmu\u015fdu, biz is\u0259 d\u00fcnyada ya\u015fay\u0131r\u0131q.<\/p>\n

Dezdemonan\u0131n bo\u011fulmas\u0131ndan sonra Q\u0259rb insan\u0131 ehkam\u00e7\u0131l\u0131\u011f\u0131, doqmatizmi d\u0259 bo\u011fdu. \u015e\u0259rq insan\u0131, \u00f6z\u0259llikl\u0259 \u015e\u0259rq qad\u0131n\u0131 is\u0259 qada\u011fanedici ehkamlar\u0131n qorxusunu h\u0259l\u0259 d\u0259 can\u0131ndan \u00e7\u0131xarmay\u0131b. Hekay\u0259nin final\u0131ndak\u0131 faci\u0259 d\u0259 dini v\u0259 sosial qada\u011falardan \u00e7\u0131xa bilm\u0259y\u0259n qad\u0131n\u0131n \u00f6z m\u00fchakim\u0259l\u0259rind\u0259n do\u011fur. Dezdemonan\u0131n d\u0259smal\u0131ndan f\u0259rqli olaraq, B\u0259n\u00f6v\u015f\u0259nin k\u0259la\u011fay\u0131s\u0131n\u0131 o\u011furlayan olmur, onun Yaqosu (ya\u011f\u0131s\u0131!) \u00f6z d\u00fc\u015f\u00fcnc\u0259sidir. Qada\u011falar qar\u015f\u0131s\u0131nda qorxu h\u0259lledici anda q\u0259lbin ist\u0259yini bo\u011fur\u00a0 v\u0259 o bunun c\u0259zas\u0131n\u0131 h\u0259yat\u0131 boyu \u00e7\u0259kir – vicdan\u0131n h\u00f6km\u00fcyl\u0259 sevgid\u0259n \u00f6m\u00fcrl\u00fck m\u0259hrum edilir.\u00a0 Bu, faci\u0259nin f\u0259rdi-psixoloji t\u0259r\u0259finin sosiumla ba\u011fl\u0131 nisb\u0259t\u0259n \u00fczd\u0259 olan (insani!) qat\u0131d\u0131r.<\/p>\n

Maraql\u0131d\u0131r ki, hekay\u0259d\u0259 B\u0259n\u00f6v\u015f\u0259nin anas\u0131 yoxdur v\u0259 bu, t\u0259sad\u00fcfi deyil. K.Q.Yunqun “Psixoanalitik n\u0259z\u0259riyy\u0259nin t\u0259sviri t\u0259cr\u00fcb\u0259si” \u0259s\u0259rind\u0259 yazd\u0131\u011f\u0131 kimi, bu durum q\u0131zda u\u015faql\u0131qdan b\u0259ri ail\u0259d\u0259 anan\u0131 \u0259v\u0259z etm\u0259k meyli do\u011furub, onda Edip kompleksinin qad\u0131n versiyas\u0131 olan Elektra\u00a0 kompleksi formala\u015fd\u0131r\u0131b. N\u0259tic\u0259d\u0259 o, qarda\u015f\u0131 v\u0259 atas\u0131n\u0131n t\u0259sirind\u0259n \u00e7\u0131x\u0131b, s\u00f6z\u00fcn tam m\u0259nas\u0131nda sevgilisinin olmur, \u00f6z\u00fcn\u00fcnk\u00fcl\u0259ri at\u0131b, “\u00f6zg\u0259”, “yad” ki\u015fini q\u0259bul el\u0259m\u0259k m\u0259rh\u0259l\u0259sini ke\u00e7\u0259 bilmir. Bu is\u0259 faci\u0259nin f\u0259rdi-psixoloji t\u0259r\u0259finin daha d\u0259rin – bioloji, instinktiv, freydist (heyvani!) qat\u0131d\u0131r.<\/p>\n

B\u00fct\u00fcn bu sosial, metafizik, psixoloji a\u00e7\u0131qlamalardan g\u00f6r\u00fcn\u00fcr ki, m\u00fcxt\u0259lif s\u0259ciyy\u0259li ehkamlar y\u00fczill\u0259rd\u0259n b\u0259ri \u015f\u00fcurlarda el\u0259 k\u00f6k sal\u0131b, c\u0259miyy\u0259t t\u0259msil\u00e7isi, Allah b\u0259nd\u0259si, \u00f6vlad, ail\u0259 \u00fczv\u00fc olma\u011fa o q\u0259d\u0259r qap\u0131lm\u0131\u015f\u0131q ki, \u00f6z i\u00e7imizd\u0259 \u00f6z\u00fcm\u00fcz\u0259 ayaq qoyma\u011fa bir par\u00e7a yer bel\u0259 qalmay\u0131b. D\u00fc\u015f\u00fcnc\u0259miz ba\u015fdan-ba\u015fa k\u0259nardan g\u0259l\u0259n t\u0259lqinl\u0259rl\u0259 dolub. N\u0259tic\u0259d\u0259 a\u011fl\u0131m\u0131z\u0131n daxili “m\u0259n”l\u0259 \u0259laq\u0259si k\u0259silib, ruhumuz deaktivl\u0259\u015fib, \u00f6z\u00fcm\u00fcz\u00fc itirmi\u015fik. Sonucu da bu olub ki, h\u0259l\u0259 d\u0259 d\u00fcnyan\u0131n ilk problemi – Ad\u0259m v\u0259 H\u0259vva m\u0259s\u0259l\u0259sinin u\u011fursuz \u00e7\u00f6z\u00fcm\u00fc il\u0259 u\u011fra\u015f\u0131r\u0131q. Hekay\u0259d\u0259n do\u011fan ba\u015fl\u0131ca ideya, m\u0259nc\u0259, budur.<\/p>\n

Romantik \u00fcslubuna baxmayaraq, hekay\u0259nin alt qat\u0131nda antiromantik ruh var. \u00c7\u00fcnki onun yaz\u0131ld\u0131\u011f\u0131 80-ci ill\u0259rd\u0259 i\u015f\u0131ql\u0131 g\u0259l\u0259c\u0259y\u0259 dair sovet “romantizminin” \u00f6z \u00f6mr\u00fcn\u00fc art\u0131q ba\u015fa vurdu\u011fu \u00e7oxlar\u0131na sirr olmad\u0131\u011f\u0131 kimi, yaz\u0131\u00e7\u0131 da \u00f6z \u00f6mr\u00fc v\u0259 d\u00fc\u015f\u00fcnc\u0259sinin romantik m\u0259rh\u0259l\u0259si il\u0259 vidala\u015fmaq \u00fczr\u0259ydi. “Avey \u0259fsan\u0259si” D\u0259mir\u00e7io\u011flunun kitaba daxil edil\u0259nl\u0259r aras\u0131nda yaz\u0131lma tarixi bax\u0131m\u0131ndan ilk \u0259s\u0259ri olsa da, \u00fcmum\u0259n ilk i\u015fi deyildi. \u00c7\u00fcnki hekay\u0259nin yetkin \u00fcslubu m\u00fc\u0259llifin bu \u0259s\u0259r\u0259 q\u0259d\u0259r xeyli yol ke\u00e7diyini ayd\u0131n g\u00f6st\u0259rir. Bu hekay\u0259 il\u0259 romantizm onun d\u00fc\u015f\u00fcnc\u0259sind\u0259 bir t\u0259r\u0259fd\u0259n c\u0259miyy\u0259t hadis\u0259si olmaqdan qurtar\u0131b, t\u0259bi\u0259t predmetin\u0259 (da\u011fa v\u0259 bula\u011fa!) d\u00f6n\u00fcr, dig\u0259r t\u0259r\u0259fd\u0259n is\u0259 prosessuall\u0131q keyfiyy\u0259tini itirib, “\u0259d\u0259biyyat tarixi” fakt\u0131na (\u0259fsan\u0259y\u0259!) \u00e7evrilir v\u0259 ke\u00e7mi\u015fd\u0259 qal\u0131rd\u0131.<\/p>\n

***<\/p>\n

“Avey \u0259fsan\u0259si” \u00fcz\u0259rind\u0259 bel\u0259 geni\u015f, yerli-yataql\u0131 dayanma\u011f\u0131m\u0131z t\u0259sad\u00fcfi deyil. \u00c7\u00fcnki iki t\u0259r\u0259f\u0259 – B\u0259n\u00f6v\u015f\u0259 kimi geri v\u0259 Avey kimi ir\u0259li baxan bu hekay\u0259 \u00f6z m\u00fc\u0259llifinin yarad\u0131c\u0131l\u0131\u011f\u0131nda bir d\u00f6vr\u0259 yekun vuran, dig\u0259rin\u0259 i\u015far\u0259 ed\u0259n metodoloji ke\u00e7id m\u0259qam\u0131d\u0131r. Yaz\u0131\u00e7\u0131n\u0131n m\u00f6vqeyinin B\u0259n\u00f6v\u015f\u0259d\u0259n f\u0259rql\u0259ndiyini dem\u0259k, y\u0259qin ki, art\u0131qd\u0131r,\u00a0 amma bu m\u00f6vqe Aveyl\u0259 d\u0259 \u00fcst-\u00fcst\u0259 d\u00fc\u015fm\u00fcr. \u00c7\u00fcnki \u00f6z q\u0259hr\u0259man\u0131ndan f\u0259rqli olaraq, o, “ir\u0259li”ni ke\u00e7mi\u015f yox, g\u0259l\u0259c\u0259kd\u0259, Ay i\u015f\u0131\u011f\u0131 yox, qaranl\u0131qda, romantizm yox, modernizmd\u0259 g\u00f6r\u00fcr.<\/p>\n

Bilir\u0259m ki, “nec\u0259, g\u0259l\u0259c\u0259yi qaranl\u0131qda g\u00f6r\u00fcr?!” – dey\u0259 t\u0259\u0259cc\u00fcb ed\u0259nl\u0259riniz oldu. Q\u0259rar verm\u0259y\u0259 t\u0259l\u0259sm\u0259d\u0259n m\u0259tnin i\u00e7ind\u0259c\u0259 gizli alimlik ed\u0259n, metodoloji m\u0259s\u0259l\u0259l\u0259rl\u0259 ba\u011fl\u0131 s\u0259tiralt\u0131 eyhamlar vuran yaz\u0131\u00e7\u0131n\u0131n i\u015far\u0259l\u0259rin\u0259 diqq\u0259t ed\u0259k.<\/p>\n

Osman a\u011fan\u0131n ba\u011f\u0131nda (c\u0259nn\u0259t ba\u011f\u00e7as\u0131nda!) sevgilisi il\u0259 \u00fcz-\u00fcz\u0259 duran Aveyin a\u011fl\u0131ndan \u00fc\u00e7 fikir ke\u00e7ir v\u0259 bunlar\u0131n h\u0259r biri h\u0259m d\u0259 yaz\u0131\u00e7\u0131n\u0131n bil\u0259r\u0259kd\u0259n (bilm\u0259y\u0259r\u0259kd\u0259n!) m\u00fc\u0259yy\u0259n bir yarad\u0131c\u0131l\u0131q metoduna m\u00fcnasib\u0259tini i\u015far\u0259l\u0259yir:<\/p>\n

“G\u00fcnd\u00fcz g\u00fcn\u0259\u015f i\u015f\u0131\u011f\u0131nda h\u0259r \u015fey – \u00e7irkinlikl\u0259r d\u0259, yax\u015f\u0131l\u0131qlar da \u00f6z r\u0259ngind\u0259 g\u00f6r\u00fcn\u00fcr” – bu, ger\u00e7\u0259kliy\u0259 realist bax\u0131\u015fa i\u015far\u0259dir.<\/p>\n

“Gec\u0259 qaranl\u0131\u011f\u0131nda he\u00e7 n\u0259 g\u00f6r\u00fcnm\u00fcr” – bu, d\u00fcnyaya, y\u0259ni realizm\u0259 g\u00f6z yumub, h\u0259qiq\u0259ti insan\u0131n \u00f6z i\u00e7ind\u0259ki z\u00fclm\u0259td\u0259 axtaran modernizm\u0259 i\u015far\u0259dir.<\/p>\n

“Ay i\u015f\u0131\u011f\u0131nda is\u0259 ancaq b\u0259yaz g\u00f6z\u0259llik g\u00f6r\u00fcn\u00fcr” – bu, art\u0131q ger\u00e7\u0259kliyi idealiz\u0259 etm\u0259y\u0259 meyilli romantizm\u0259 i\u015far\u0259dir.<\/p>\n

G\u00fcnd\u00fcz\u00fcn g\u00f6z\u0259llikl\u0259 yana\u015f\u0131, \u00e7irkinliyi d\u0259 g\u00f6st\u0259rm\u0259sini ifrat, z\u00fclm\u0259tin he\u00e7 n\u0259 g\u00f6st\u0259rm\u0259m\u0259sini t\u0259frit sayan Avey i\u015f\u0131\u011f\u0131n etidal, orta, y\u0259ni\u00a0 ideal h\u0259ddini ist\u0259yir v\u0259 bunu Ayl\u0131 gec\u0259d\u0259 tap\u0131r. Romantik q\u0259hr\u0259man kimi onun ideal\u0131 ger\u00e7\u0259klik yox, g\u00f6z\u0259llikdir.<\/p>\n

Hekay\u0259d\u0259n do\u011fan \u0259n \u00fcmumi q\u0259na\u0259t is\u0259 g\u00f6st\u0259rir ki, yaz\u0131\u00e7\u0131 \u00f6z q\u0259hr\u0259man\u0131yla n\u0259inki raz\u0131 deyil, h\u0259tta onun fikirl\u0259rini \u0259fsan\u0259 say\u0131r. Olsun ki, o, bir vaxtlar Avey kimi d\u00fc\u015f\u00fcn\u00fcb, amma indi onun can atd\u0131\u011f\u0131 ideal g\u00f6z\u0259llik yox, b\u00fct\u00fcn \u00e7irkinlik v\u0259 g\u00f6z\u0259llikl\u0259ri il\u0259 birlikd\u0259 h\u0259qiq\u0259t, ger\u00e7\u0259klik, realizmdir.<\/p>\n

Yetmi\u015fillik sosialist realizmi praktikas\u0131 ger\u00e7\u0259kliy\u0259 k\u0259nardan t\u0259lqin olunan fikirl\u0259rl\u0259 getm\u0259yin nec\u0259 absurd sonuclara g\u0259tirdiyini b\u00fct\u00fcn \u00e7\u0131lpaql\u0131\u011f\u0131 il\u0259 g\u00f6st\u0259rmi\u015fdi. \u0130ndi birc\u0259 yol qal\u0131rd\u0131 – h\u0259yata “marksizm-leninizm klassikl\u0259ri” yox, m\u0259nd\u0259n i\u00e7\u0259rid\u0259ki “m\u0259n”in g\u00f6z\u00fcyl\u0259 baxmaq! Realizm\u0259 insan psixikas\u0131n\u0131n nam\u0259lum qaranl\u0131\u011f\u0131 v\u0259 insan ruhunun sirli z\u00fclm\u0259tind\u0259n ke\u00e7\u0259r\u0259k getm\u0259k! Birinci hal \u00f6z\u00fcn\u00fcn metodoloji ifad\u0259sini psixoloji realizm, ikincisi is\u0259 magik realizmd\u0259 tap\u0131r. Nat\u0259van\u0131n xronoloji bax\u0131mdan n\u00f6vb\u0259ti \u0259s\u0259ri – “D\u00f6z\u00fcm” hekay\u0259sini psixoloji-realist \u00fcslubda yazmas\u0131 bu \u00fczd\u0259n m\u0259ntiqi v\u0259 qanunauy\u011fun idi.<\/p>\n

“\u018fd\u0259biyyat q\u0259zeti”<\/p>\n<\/div>\n

 <\/p>\n

Yaz\u0131ya 523 d\u0259f\u0259 bax\u0131l\u0131b<\/p>\n","protected":false},"excerpt":{"rendered":"

“D\u00fcnyadan insana yox, insandan d\u00fcnyaya bax\u0131r” – Natavan D\u0259mir\u00e7io\u011flu haqq\u0131nda – \u018fs\u0259d CAHANG\u0130R yaz\u0131r… \u018fd\u0259biyyata \u00f6t\u0259n \u0259srin 80-ci ill\u0259rind\u0259 g\u0259l\u0259n, b\u0259dii \u0259s\u0259rl\u0259rini milli ruhumuzun ifad\u0259sin\u0259 \u00e7evir\u0259n tan\u0131nm\u0131\u015f nasir, publisist, alim v\u0259 pedaqoq Nat\u0259van D\u0259mir\u00e7io\u011flunun anadan olmas\u0131n\u0131n 55 ili tamam olur. Nat\u0259van xan\u0131m\u0131 “\u018fd\u0259biyyat q\u0259zeti” ad\u0131ndan t\u0259brik edir, t\u0259nqid\u00e7i \u018fs\u0259d Cahangirin yaz\u0131\u00e7\u0131n\u0131n yarad\u0131c\u0131l\u0131\u011f\u0131na h\u0259sr etdiyi monoqrafiyadan […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[1,17,3,21],"tags":[],"_links":{"self":[{"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/11386"}],"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=11386"}],"version-history":[{"count":2,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/11386\/revisions"}],"predecessor-version":[{"id":11396,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/11386\/revisions\/11396"}],"wp:attachment":[{"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=11386"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=11386"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=11386"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}