{"id":18312,"date":"2022-08-10T12:10:41","date_gmt":"2022-08-10T08:10:41","guid":{"rendered":"https:\/\/kultur.az\/?p=18312"},"modified":"2022-08-10T12:10:41","modified_gmt":"2022-08-10T08:10:41","slug":"%c9%99d%c9%99bi-t%c9%99nqid-haqqinda-variasiyalar-nizam%c9%99ddin-s%c9%99msizad%c9%99","status":"publish","type":"post","link":"https:\/\/kultur.az\/?p=18312","title":{"rendered":"\u018fd\u0259bi t\u0259nqid haqq\u0131nda variasiyalar – Nizam\u0259ddin \u015e\u018fMS\u0130ZAD\u018f"},"content":{"rendered":"
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\"photo_9237\u018fd\u0259bi t\u0259nqidin \u0259sas v\u0259zif\u0259si \u0259d\u0259biyyat\u0131n b\u0259diiliyini – f\u0259ls\u0259fi ideyas\u0131n\u0131 v\u0259 estetik g\u00f6z\u0259lliyini a\u00e7maqd\u0131r. \u018fd\u0259bi t\u0259nqid oxucuda b\u0259diilikl\u0259 \u00fcnsiyy\u0259t, t\u0259mas yaratmal\u0131d\u0131r. T\u0259nqid b\u0259dii \u0259d\u0259biyyat\u0131n yiy\u0259si – sahibidir. O, b\u0259dii \u0259d\u0259biyyat\u0131n tarixi taleyi \u00fc\u00e7\u00fcn m\u0259suliyy\u0259t da\u015f\u0131y\u0131r. H\u0259r bir d\u00f6vr\u00fcn t\u0259nqidi \u00f6z d\u00f6vr\u00fcn\u00fcn oxucusunu \u0259d\u0259biyyatla ya\u015famaq \u00fc\u00e7\u00fcn haz\u0131rlamal\u0131d\u0131r. \u018fd\u0259bi t\u0259nqid yaz\u0131\u00e7\u0131 il\u0259 oxucu aras\u0131nda etibarl\u0131 k\u00f6rp\u00fc olmal\u0131d\u0131r. Bel\u0259likl\u0259 d\u0259 t\u0259nqid oxu prosesini, oxucunun i\u015fini asanla\u015fd\u0131rmal\u0131d\u0131r. Bunun \u00fc\u00e7\u00fcn t\u0259nqid t\u0259kc\u0259 yaz\u0131\u00e7\u0131n\u0131n, yaln\u0131z \u0259d\u0259biyyat\u0131n yox, h\u0259m d\u0259 oxucunun psixologiyas\u0131n\u0131, onun estetik z\u00f6vq\u00fcn\u00fc bilm\u0259li, onun z\u00f6vq\u00fcn\u00fc b\u0259dii m\u0259d\u0259niyy\u0259ti d\u0259rk etm\u0259k \u00fc\u00e7\u00fcn cilalamal\u0131d\u0131r. B\u00fct\u00fcn bu m\u00fch\u00fcm v\u0259zif\u0259l\u0259ri icra etm\u0259k \u00fc\u00e7\u00fcn \u0259d\u0259bi t\u0259nqid \u00f6z estetik meyarlar\u0131n\u0131, t\u0259hlil metodlar\u0131n\u0131 n\u0259z\u0259ri c\u0259h\u0259td\u0259n i\u015fl\u0259yib haz\u0131rlamal\u0131d\u0131r. \u018fn ba\u015fl\u0131cas\u0131: t\u0259nqidin estetik meyarlar\u0131 b\u0259dii mahiyy\u0259tl\u0259 uy\u011fun g\u0259lm\u0259lidir. Biz bu bar\u0259d\u0259 “T\u0259nqidin \u0259d\u0259bi prosesd\u0259 rolu” (2003) v\u0259 “\u0130drak\u0131n \u00fcf\u00fcql\u0259ri” (2019) kitablar\u0131nda kifay\u0259t q\u0259d\u0259r \u0259hat\u0259li fikir s\u00f6yl\u0259mi\u015fik. “\u0130drak\u0131n \u00fcf\u00fcql\u0259ri” kitab\u0131nda 2015-ci ild\u0259 “\u018fd\u0259biyyat q\u0259zeti”nd\u0259 \u00e7ap olunmu\u015f 10 m\u0259qal\u0259d\u0259n ibar\u0259t silsil\u0259 yaz\u0131lar yer al\u0131r (s\u0259h. 107-163). Meyars\u0131zl\u0131q b\u00fct\u00fcn d\u00f6vrl\u0259rd\u0259, x\u00fcsus\u0259n m\u00fcst\u0259qillik d\u00f6vr\u00fcn\u00fcn (1991-2021) \u0259d\u0259bi t\u0259nqidimizin \u0259sas n\u0259z\u0259ri metodoloji q\u00fcsuru olub. B\u0259s \u0259d\u0259bi t\u0259nqid \u00f6z estetik meyarlar\u0131n\u0131 haradan v\u0259 nec\u0259 \u0259ld\u0259 etm\u0259lidir? Bunun \u00fc\u00e7\u00fcn bir ne\u00e7\u0259 m\u0259x\u0259z – m\u0259nb\u0259 g\u00f6st\u0259rm\u0259k olar: 1. Klassik \u0259d\u0259biyyat\u0131n \u0259n\u0259n\u0259l\u0259ri v\u0259 t\u0259cr\u00fcb\u0259si; 2. D\u00f6vr\u00fcn tarixi mahiyy\u0259tini ba\u015fa d\u00fc\u015fm\u0259k; 3. Cari \u0259d\u0259bi prosesin \u0259sas meyil v\u0259 tendensiyalar\u0131n\u0131 h\u0259ssasl\u0131qla izl\u0259m\u0259k v\u0259 \u00fcmumil\u0259\u015fdirm\u0259k; 4. D\u00fcnyada m\u00f6vcud olan n\u0259z\u0259ri c\u0259r\u0259yanlar\u0131 – renessans, sufizm, klassisizm, maarif\u00e7ilik, romantizm v\u0259 realizmi t\u0259hlilin v\u0259 t\u0259dqiqin arsenal\u0131na g\u0259tirm\u0259k; 5. \u018fd\u0259bi prosesin prioritetl\u0259rini m\u00fc\u0259yy\u0259n etm\u0259k; 6. Dig\u0259r elml\u0259rin, (m\u0259s\u0259l\u0259n, sinergetikan\u0131n) v\u0259 mexnologiyalar\u0131n n\u0259z\u0259ri nailiyy\u0259tl\u0259rind\u0259n faydalanmaq. \u018fd\u0259bi t\u0259nqid lirik janrlara, epik janrlar\u0131 v\u0259 dramatik n\u00f6v\u0259 eyni meyarlarla yana\u015fa bilm\u0259z, bu, absurda g\u0259tirib \u00e7\u0131xara bil\u0259r. Bizim \u0259d\u0259bi t\u0259nqidin bir q\u00fcsuru da bu m\u0259nada “universall\u0131\u011f\u0131d\u0131r”. Lirik \u0259s\u0259rin t\u0259hlil metodlar\u0131 il\u0259 n\u0259sr \u0259s\u0259rini, m\u0259s\u0259l\u0259n, roman\u0131 t\u0259hlil etm\u0259sidir.<\/div>\n<\/header>\n
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M\u00fcasir \u0259d\u0259bi-n\u0259z\u0259ri fikir klassik elmi \u00fcslubdan daha \u00e7ox, \u00e7evik \u0259d\u0259bi t\u0259nqidi \u00fcsluba meyil g\u00f6st\u0259rir. Bu da daha \u00e7ox stresl\u0259rl\u0259 v\u0259 komp\u00fcter texnologiyalar\u0131 il\u0259 ba\u011fl\u0131d\u0131r. Bel\u0259 \u00fcslub lirik janrlar\u0131n t\u0259hlili \u00fc\u00e7\u00fcn d\u0259 \u0259lveri\u015flidir. \u00c7\u00fcnki lirik janrlar d\u0259yi\u015f\u0259n zaman\u0131n prosesl\u0259rin\u0259 operativ sur\u0259td\u0259 cavab verir. S\u00f6z\u00fcn yax\u015f\u0131 m\u0259nas\u0131nda lirik n\u00f6v\u00fcn janrlar\u0131 konyuktur mahiyy\u0259t da\u015f\u0131y\u0131r. \u015eeir linqvopoetik t\u0259hlil t\u0259l\u0259b edir. “Lirik \u015feird\u0259 forma \u00f6z\u00fc el\u0259 m\u0259zmundur” (Musa Adilov) fikrind\u0259 m\u00fc\u0259yy\u0259n h\u0259qiq\u0259t var. \u015eeirin t\u0259hlili linqvistik inc\u0259l\u0259m\u0259 t\u0259l\u0259b edir: assosiasiyalar, assosianslar, r\u0259mzl\u0259r, x\u00fcsus\u0259n dinl\u0259\u00a0 ba\u011fl\u0131 obrazlar x\u00fcsusi t\u0259hlil t\u0259l\u0259b edir. Burada bir m\u00fch\u00fcm faktor da n\u0259z\u0259r\u0259 al\u0131nmal\u0131d\u0131r: biz v\u0259znl\u0259ri n\u0259z\u0259rd\u0259 tuturuq. \u018fruz (q\u0259z\u0259l v\u0259 q\u0259sid\u0259), heca (qo\u015fma, t\u0259cnis) v\u0259 s\u0259rb\u0259st (R.Rzan\u0131n “R\u0259ngl\u0259r” silsil\u0259si) eyni metodla, eyni \u00fcslubda t\u0259hlil edil\u0259 bilm\u0259z. Bu v\u0259znl\u0259rin poetik \u0259lam\u0259tl\u0259ri \u0259d\u0259bi t\u0259nqidin meyarlar\u0131nda v\u0259 \u00fcslubunda h\u0259lledici olmal\u0131d\u0131r.<\/p>\n

D\u00fcnyada \u0259ks\u0259r\u00a0 yaz\u0131\u00e7\u0131lar t\u0259nqidi b\u0259y\u0259nm\u0259yibl\u0259r, ona laqeyd olublar, onu laz\u0131ms\u0131z hesab edibl\u0259r. M\u0259s\u0259l\u0259n, frans\u0131z yaz\u0131\u00e7\u0131 v\u0259 n\u0259z\u0259riyy\u0259\u00e7isi J\u00fcl Renar bel\u0259 deyib: “T\u0259nqid\u00e7i \u00f6z rotas\u0131na at\u0259\u015f a\u00e7an \u0259sg\u0259rdir”. B\u00f6y\u00fck rus yaz\u0131\u00e7\u0131 v\u0259 dramaturqu A.P.\u00c7exov x\u0259st\u0259 yatark\u0259n onun yan\u0131na g\u0259l\u0259n Maksim Qorkinin “T\u0259nqid\u0259 m\u00fcnasib\u0259tiniz nec\u0259dir?” Sual\u0131na bel\u0259 cavab verib: “Tarlada \u0259z\u0259l\u0259l\u0259ri g\u0259ril\u0259r\u0259k yer \u015fumlayan at g\u00f6rm\u00fcs\u00fcn\u00fcz? Bax, t\u0259nqid h\u0259min ata mane olan mil\u00e7\u0259k kimi bir \u015feydir”. D\u00fcnyan\u0131n dahi adamlar\u0131ndan olan alman iqtisad\u00e7\u0131s\u0131 Karl Marks “\u018fg\u0259r s\u0259n \u015fairs\u0259ns\u0259 m\u0259n d\u0259 t\u0259nqid\u00e7iy\u0259m!” – dey\u0259 f\u0259xrl\u0259 \u00f6z\u00fcn\u00fc t\u0259nqid\u00e7i adland\u0131rm\u0131\u015fd\u0131.\u00a0 Amerika yaz\u0131\u00e7\u0131s\u0131 he\u00e7 vaxt \u00f6z\u00fc haqq\u0131nda yaz\u0131lan t\u0259nqidl\u0259ri oxumurmu\u015f. XX \u0259srin b\u00f6y\u00fck yaz\u0131\u00e7\u0131 v\u0259 t\u0259nqid\u00e7isi Seyid H\u00fcseyn “T\u0259nqidsiz \u0259d\u0259biyyat ormanlarda bit\u0259n yabani ota b\u0259nz\u0259r” – dey\u0259 \u0259d\u0259bi t\u0259nqidin m\u00fcst\u0259sna \u0259h\u0259miyy\u0259tini qeyd etmi\u015fdir.<\/p>\n

\u018fd\u0259bi t\u0259nqid \u0259d\u0259bi prosesin \u00fczvi bir hiss\u0259si, onu h\u0259r\u0259k\u0259t\u0259 g\u0259tir\u0259n g\u00fcc m\u0259nb\u0259yidir. \u018flb\u0259tt\u0259, s\u00f6hb\u0259t obyektiv, m\u0259ntiq\u0259 \u0259saslanan intellektual t\u0259nqidd\u0259n\u00a0 gedir.<\/p>\n

Uzun m\u00fcdd\u0259t, sovet d\u00f6n\u0259mind\u0259, nec\u0259 dey\u0259rl\u0259r, t\u0259svir t\u0259nqidi hakim olub. \u018fs\u0259rin m\u0259zmununu dan\u0131\u015fmaq, s\u0259thi t\u0259svir, t\u0259nqidsizlik bu t\u0259nqidin, x\u00fcsusil\u0259 40-50-ci ill\u0259r Az\u0259rbaycan t\u0259nqidinin \u0259sas t\u0259hlil metodu idi. Az\u0259rbaycan t\u0259nqidind\u0259 t\u0259svir t\u0259nqidind\u0259n t\u0259hlil t\u0259nqidin\u0259, intellektual t\u0259nqid\u0259 ke\u00e7id, dig\u0259r \u0259d\u0259bi sah\u0259l\u0259rd\u0259 oldu\u011fu kimi, XX \u0259srin 60-c\u0131 ill\u0259rinin ortalar\u0131nda ba\u015f ver\u0259n “60-c\u0131lar” ad\u0131 il\u0259 Az\u0259rbaycan \u0259d\u0259biyyat\u0131 tarixind\u0259 yeni m\u0259rh\u0259l\u0259 yaradan \u0259d\u0259biyyat \u00f6z t\u0259nqidini d\u0259 yaratd\u0131.<\/p>\n

Bu m\u0259rh\u0259l\u0259 n\u0259srd\u0259 M.\u0130brahimovun “B\u00f6y\u00fck dayaq”, \u0130.\u018ff\u0259ndiyevin “S\u00f6y\u00fcdl\u00fc arx”, M.H\u00fcseynin “Yeralt\u0131 \u00e7aylar d\u0259niz\u0259 ax\u0131r”, \u0130.H\u00fcseynovun “Yanar \u00fcr\u0259k”, S.\u018fhm\u0259dlinin “G\u00f6r\u00fcnm\u0259z dal\u011fa”, “D\u00fcnyan\u0131n ar\u015f\u0131n\u0131” \u0259s\u0259rl\u0259ri il\u0259 ba\u015fland\u0131, Anar\u0131n, \u018f.\u018fylislinin, El\u00e7inin, \u0130.M\u0259likzad\u0259nin, S.Az\u0259rinin, M.S\u00fcleymanl\u0131n\u0131n \u0259s\u0259rl\u0259ri il\u0259 formala\u015fd\u0131. Poeziya sah\u0259sind\u0259 R.Rzan\u0131n, B.Vahabzad\u0259nin “R\u0259ngl\u0259r” silsil\u0259si, \u018fli K\u0259rimin, F.Qocan\u0131n, M.Araz\u0131n, X.Rzan\u0131n, \u018f.Salahzad\u0259nin, R.R\u00f6v\u015f\u0259nin poeziyas\u0131 bu \u0259d\u0259bi m\u0259rh\u0259l\u0259nin \u0259sas\u0131n\u0131 t\u0259\u015fkil etdi. \u018fd\u0259bi t\u0259nqid sah\u0259sind\u0259 t\u0259svir t\u0259nqidind\u0259n t\u0259hlil t\u0259nqidin\u0259 – intellektual t\u0259nqid\u0259 ke\u00e7idin icra\u00e7\u0131lar\u0131 il\u0259 bunlar idi. Ya\u015far Qarayev, El\u00e7in, Asif \u018ff\u0259ndiyev, Akif H\u00fcseynov v\u0259 b.<\/p>\n

XX \u0259srin 80-ci ill\u0259rind\u0259 intellektual t\u0259nqidin yeni n\u0259sli formala\u015fd\u0131. Bunlar: Nadir Cabbarov, Kamil V\u0259liyev, Vilay\u0259t Quliyev, Kamal Abdullayev, Nizami C\u0259f\u0259rov, R\u0259him \u018fliyev, \u015eirindil Al\u0131\u015fanov, Rahid X\u0259lilov, \u0130lham R\u0259himli, Vaqif Yusifli, M\u0259ry\u0259m \u018flizad\u0259, Asif Hac\u0131yev, Kamran \u018fliyev, Arif M\u0259mm\u0259dov v\u0259 b. idi. Bu t\u0259nqid\u00e7il\u0259r bir \u0259d\u0259bi n\u0259sil kimi formala\u015f\u0131b, estetik proqramlar\u0131n\u0131 ir\u0259li s\u00fcrd\u00fcl\u0259r. Onlardan sonra \u0259d\u0259bi-t\u0259nqid\u0259 g\u0259l\u0259nl\u0259r bir pleyada kimi formala\u015fa bilm\u0259di.<\/p>\n

\u018fd\u0259biyyat v\u0259 t\u0259nqid sah\u0259sind\u0259 yeni d\u00f6vr\u0259 – sosializmd\u0259n kapitalizm\u0259, istismardan istiqlala ke\u00e7idi \u0259d\u0259bi-tarixi missiya olaraq bu t\u0259nqid n\u0259sli icra etdi.<\/p>\n

Onlar ilk d\u0259f\u0259 \u0259d\u0259bi t\u0259nqid\u0259 yalan dan\u0131\u015fmama\u011f\u0131, \u0259sass\u0131z t\u0259rif s\u00f6yl\u0259m\u0259m\u0259yi, \u0259d\u0259biyyatda milli m\u00fc\u0259yy\u0259nliyi, demokratizmi qoruma\u011f\u0131 \u00f6yr\u0259tdil\u0259r. Bu n\u0259slin \u0259n yax\u015f\u0131 n\u00fcmay\u0259nd\u0259l\u0259rinin m\u0259qal\u0259 v\u0259 monoqrafiyalar\u0131nda \u0259d\u0259biyyat\u0131m\u0131z\u0131n, \u00f6yr\u0259nilm\u0259mi\u015f, sovet diktaturas\u0131 t\u0259r\u0259find\u0259n yasaq olunmu\u015f m\u0259rh\u0259l\u0259 v\u0259 \u015f\u0259xsiyy\u0259tl\u0259ri g\u0259ldi, 37-ci ilin qurbanlar\u0131n\u0131n \u0259d\u0259bi tarixi haqq\u0131 b\u0259rpa olundu. \u018fd\u0259biyyat\u0131m\u0131z sosioloji \u00e7amurluqdan, z\u0259r\u0259rli yarl\u0131qlardan, ucuz t\u0259rifl\u0259rd\u0259n xilas olundu. Milli b\u0259dii irs kimi ara\u015fd\u0131r\u0131ld\u0131.<\/p>\n

\u018fd\u0259bi t\u0259nqidd\u0259 \u015f\u0259xsiyy\u0259t amili \u00f6n plana ke\u00e7di…<\/p>\n

Tarixi Z\u0259f\u0259rl\u0259 ba\u015fa \u00e7atan, h\u0259r g\u00fcn\u00fc bir il\u0259 b\u0259rab\u0259r 44 g\u00fcnl\u00fck V\u0259t\u0259n m\u00fcharib\u0259sind\u0259n sonra Az\u0259rbaycanda yeni tarixi reall\u0131q yaran\u0131b. B\u0259s bu reall\u0131q bax\u0131m\u0131ndan \u0259d\u0259bi prosesin, onun t\u0259rkib hiss\u0259si olan \u0259d\u0259bi t\u0259nqidin probleml\u0259ri v\u0259 prioritetl\u0259ri nec\u0259dir? Bu suala \u0259d\u0259bi n\u00f6vl\u0259r\u0259 yeni m\u00fcnasib\u0259tin xarakterind\u0259n g\u0259l\u0259r\u0259k cavab verm\u0259y\u0259 \u00e7al\u0131\u015faq. “\u015eeir haqq\u0131nda yazmaq \u015feir yazmaqdan \u00e7\u0259tindir”. Bunu XX \u0259srd\u0259 b\u00f6y\u00fck n\u0259z\u0259riyy\u0259\u00e7i X\u0259tib T\u0259brizi deyib. H\u0259qiq\u0259t\u0259n d\u0259 \u015feir yazan s\u0259rb\u0259stdir, ist\u0259diyi m\u00f6vzuda, ist\u0259diyi janrda, ist\u0259diyi t\u0259\u015fbih v\u0259 metaforalardan istifad\u0259 ed\u0259r\u0259k \u015feir yaza bil\u0259r. F\u0259q\u0259t t\u0259nqid\u00e7i \u015feir yazandan v\u0259 \u015feird\u0259n as\u0131l\u0131d\u0131r, onun c\u0131zd\u0131\u011f\u0131 \u00e7\u0259r\u00e7iv\u0259l\u0259rd\u0259n k\u0259nara \u00e7\u0131xa, t\u0259hlil etm\u0259yi \u015feir\u0259 \u0259lav\u0259 ed\u0259 bilm\u0259z, olmayan\u0131 dem\u0259m\u0259li, olan\u0131 t\u0259hlil edib qiym\u0259tl\u0259ndirm\u0259lidir. N.Tusi deyirdi: “\u015eeir v\u0259znli, qafiy\u0259li v\u0259 x\u0259yal edil\u0259n k\u0259lamd\u0131r”.<\/p>\n

Lirika s\u00f6z v\u0259 musiqi aras\u0131nda x\u00fcsusi bir janrd\u0131r. B\u00f6y\u00fck lirik M.M\u00fc\u015ffiq c\u0259mi bir yerd\u0259 deyib: “\u015eeir divan\u0259dir, ona toxunmay\u0131n, qoy hara gedir getsin”. T\u0259hlil zaman\u0131 lirik \u015feiri n\u0259z\u0259ri postulatlar\u0131n m\u0259ng\u0259n\u0259sind\u0259 \u0259zm\u0259k olmaz. “\u0130lham p\u0259risinin b\u00fcllur g\u0259rd\u0259nin\u0259 istibdad z\u0259nciri sal\u0131nmaz, ip\u0259k sa\u00e7lar\u0131na istiqlal \u00e7\u0259l\u0259ngi vurular” (\u0130smay\u0131l Hikm\u0259t \u018frtaylan).<\/p>\n

N\u0259sr lirikaya haz\u0131rl\u0131q m\u0259rh\u0259l\u0259sidir. Lirika \u00f6z f\u0259aliyy\u0259tin\u0259 n\u0259sr \u00f6z i\u015fini bitirdiyi yerd\u0259n ba\u015flay\u0131r. N\u0259sr \u0259hvalat\u0131n \u00f6z\u00fcn\u00fc, nec\u0259 ba\u015f verdiyini, lirika is\u0259 \u0259hvalat\u0131n insan (\u015fairin!) q\u0259lbind\u0259 yaratd\u0131\u011f\u0131 psixoloji ovqat\u0131 t\u0259r\u0259nn\u00fcm edir: lirikada t\u0259r\u0259nn\u00fcm, n\u0259srd\u0259 t\u0259svir, dramda t\u0259qdim \u0259sasd\u0131r. Dram xarakterl\u0259rin h\u0259r\u0259k\u0259ti il\u0259 t\u0259qdim edir, n\u0259sr yaz\u0131\u00e7\u0131n\u0131n dili – t\u0259hkiyy\u0259si il\u0259 t\u0259svir edir.<\/p>\n

Dramda h\u0259r\u0259k\u0259tl\u0259 t\u0259sdiq-ifad\u0259 olunmayan s\u00f6z olmamal\u0131d\u0131r. N\u0259srd\u0259 t\u0259hkiy\u0259d\u0259 f\u0259ls\u0259fi-psixoloji a\u00e7\u0131m prosesidir. N\u0259sr hadis\u0259sini m\u0259zmuna m\u0259zmunu ideyaya \u00e7evirm\u0259kl\u0259 m\u0259qs\u0259din\u0259 nail olur. Hadis\u0259, m\u0259zmun v\u0259 ideyaya \u00fcslub – t\u0259hkiyy\u0259 vasit\u0259sil\u0259 \u00e7evrilir.<\/p>\n

N\u0259sr tarixin \u00f6z\u00fcn\u00fc – fakt v\u0259 hadis\u0259sini, poeziya Ruhunu, dram obraz\u0131n\u0131 \u0259ks etdirir.<\/p>\n

\u018fd\u0259bi t\u0259nqid is\u0259 b\u00fct\u00fcn bunlar\u0131 kompleks \u015f\u0259kild\u0259 izah etm\u0259li, qiym\u0259tl\u0259ndirm\u0259lidir. Antik-yunan filosofu Aristotel yaz\u0131b: “Poeziya tarixd\u0259n daha f\u0259ls\u0259fi v\u0259 daha ciddidir: poeziya daha \u00e7ox \u00fcmumid\u0259n, tarix x\u00fcsusid\u0259n b\u0259hs edir”. (Poetika, s.63).<\/p>\n

Biz is\u0259 deyirik \u0259d\u0259bi t\u0259nqid poeziyadan, n\u0259srd\u0259n v\u0259 dramaturgiyadan daha ciddi, \u0259d\u0259biyyat\u0131n b\u0259dii – f\u0259ls\u0259fi t\u0259kam\u00fcl\u00fc bax\u0131m\u0131ndan daha \u0259h\u0259miyy\u0259tlidir.<\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n

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

Yaz\u0131ya 132 d\u0259f\u0259 bax\u0131l\u0131b<\/p>\n","protected":false},"excerpt":{"rendered":"

\u018fd\u0259bi t\u0259nqidin \u0259sas v\u0259zif\u0259si \u0259d\u0259biyyat\u0131n b\u0259diiliyini – f\u0259ls\u0259fi ideyas\u0131n\u0131 v\u0259 estetik g\u00f6z\u0259lliyini a\u00e7maqd\u0131r. \u018fd\u0259bi t\u0259nqid oxucuda b\u0259diilikl\u0259 \u00fcnsiyy\u0259t, t\u0259mas yaratmal\u0131d\u0131r. T\u0259nqid b\u0259dii \u0259d\u0259biyyat\u0131n yiy\u0259si – sahibidir. O, b\u0259dii \u0259d\u0259biyyat\u0131n tarixi taleyi \u00fc\u00e7\u00fcn m\u0259suliyy\u0259t da\u015f\u0131y\u0131r. H\u0259r bir d\u00f6vr\u00fcn t\u0259nqidi \u00f6z d\u00f6vr\u00fcn\u00fcn oxucusunu \u0259d\u0259biyyatla ya\u015famaq \u00fc\u00e7\u00fcn haz\u0131rlamal\u0131d\u0131r. \u018fd\u0259bi t\u0259nqid yaz\u0131\u00e7\u0131 il\u0259 oxucu aras\u0131nda etibarl\u0131 k\u00f6rp\u00fc olmal\u0131d\u0131r. Bel\u0259likl\u0259 […]<\/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\/18312"}],"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=18312"}],"version-history":[{"count":1,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/18312\/revisions"}],"predecessor-version":[{"id":18314,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/18312\/revisions\/18314"}],"wp:attachment":[{"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=18312"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=18312"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=18312"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}