{"id":50794,"date":"2024-02-09T01:13:57","date_gmt":"2024-02-08T22:13:57","guid":{"rendered":"https:\/\/imgazete.tr\/yalova-cinarcik\/?p=50794"},"modified":"2024-02-18T21:14:17","modified_gmt":"2024-02-18T18:14:17","slug":"psikanaliz-halk-anlatilari-ve-ensest","status":"publish","type":"post","link":"https:\/\/imgazete.tr\/yalova-cinarcik\/imgazete\/psikanaliz-halk-anlatilari-ve-ensest\/","title":{"rendered":"PS\u0130KANAL\u0130Z, HALK ANLATILARI VE ENSEST"},"content":{"rendered":"

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 B\u0130R\u0130NC\u0130 B\u00d6L\u00dcM<\/strong><\/p>\n

\u00c7al\u0131\u015fman\u0131n bu b\u00f6l\u00fcm\u00fcnde psikanalitik kuram ba\u011flam\u0131nda psikanalist Sigmund Freud ve Carl Gustav Jung\u201fun ensestle ilgili yorumlar\u0131na yer verilirken di\u011fer b\u00f6l\u00fcmlerde halk edebiyat\u0131 metinlerinin \u00e7\u00f6z\u00fcmlenmesinde Jung\u201fun arketipsel simgecili\u011finden yararlan\u0131laca\u011f\u0131 i\u00e7in arketip kuram\u0131 ile ilgili bilgi verilecektir. Freud\u201fun Oedipus Kompleksi\u201fne Dede Korkut O\u011fuznameleri\u201fndeki anne-o\u011ful ensesti ba\u011flam\u0131nda de\u011finilecek, bu ba\u011flamda anne-o\u011ful ensestinin i\u015faret etti\u011fi anlamlar \u00fczerinde durulacakt\u0131r. \u201cT\u00fcrler Aras\u0131 Ensest Temas\u0131\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda ise ensest temas\u0131n\u0131n halk anlat\u0131lar\u0131nda nas\u0131l ele al\u0131nd\u0131\u011f\u0131, anlat\u0131 t\u00fcrlerine g\u00f6re de\u011fi\u015fiklik g\u00f6sterip g\u00f6stermedi\u011fi ve hangi anlamlara geldi\u011fi sorular\u0131n\u0131n yan\u0131tlar\u0131 aranacakt\u0131r.<\/p>\n

A. Psikanaliz ve Jung\u2019un Arketipleri<\/strong>
\nHalk bilimci Richard M. Dorson, G\u00fcn\u00fcm\u00fcz Folklor Kuramlar\u0131 kitab\u0131n\u0131n \u201cPsikanalitik Kuram\u201d ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcm\u00fcnde psikanalitik kuram\u0131 a\u00e7\u0131klamaya \u015fu c\u00fcmle ile ba\u015flamaktad\u0131r: \u201cMasallar\u0131n ve mitlerin psikanalitik okumalar\u0131, ondokuzuncu y\u00fczy\u0131l\u0131n g\u00f6kselfenomenlerinin yerine cinsel sembolleri koyar\u201d (41). Bilindi\u011fi \u00fczere bu kuram\u0131n \u00f6nc\u00fcs\u00fc Sigmund Freud ve onu takip eden psikanalistler halk anlat\u0131lar\u0131nda yer alan nesneleri, cinsel simgelerle a\u00e7\u0131klam\u0131\u015flard\u0131r. Psikanalist Erich Fromm, bu Freudyen simgeleri listelemi\u015ftir: \u201c\u00c7ubuk, a\u011fa\u00e7, \u015femsiye, b\u0131\u00e7ak, kalem, \u00e7eki\u00e7, u\u00e7ak… erkek cinsel organ\u0131n\u0131 simgelemektedir. Ayn\u0131 \u015fekilde kad\u0131n cinsel organ\u0131 ma\u011fara, \u015fi\u015fe, kutu, kap\u0131, m\u00fccevher kutusu, bah\u00e7e, \u00e7i\u00e7ekle… temsil edilmektedir. Dans etme, binme, t\u0131rmanma ve u\u00e7ma ile ilgili peri masallar\u0131 ya da r\u00fcyalar cinsel hazlar\u0131 ifade eder. Sa\u00e7 d\u00f6k\u00fclmesi had\u0131m edilmeyi simgeler\u201d (G\u00fcn\u00fcm\u00fcz Folklor Kuramlar\u013142).
\nFreud ekol\u00fcnden gelen psikanalistlere g\u00f6re bu simgelerin alt\u0131nda gizli mast\u00fcrbasyon, had\u0131m etme, v\u00fccuda zarar verme, penis k\u0131skan\u00e7l\u0131\u011f\u0131 ve ensest gibi fanteziler yatmaktad\u0131r(G\u00fcn\u00fcm\u00fcz Folklor Kuramlar\u0131 43).
\nAncak bu simgelerin sadece cinsellikle ili\u015fkilendirilmesi halk bilim a\u00e7\u0131s\u0131ndan yeterli veriler sa\u011flamamaktad\u0131r.<\/div>\n
\n
Freud\u201fun \u00e7al\u0131\u015fmalar\u0131, hem psikanaliz alan\u0131ndaki ilk temel bilgileri i\u00e7erdi\u011finden hem de bireyin \u00e7ocukluktan yeti\u015fkinli\u011fe do\u011fru ya\u015fanan geli\u015fiminin Freud\u201fun ya\u015fad\u0131\u011f\u0131 d\u00f6nemde nas\u0131l alg\u0131land\u0131\u011f\u0131n\u0131 g\u00f6stermesi bak\u0131m\u0131ndan \u00f6nem ta\u015f\u0131maktad\u0131r.
\nAncak Freud ve onun takip\u00e7ilerinin nesneleri simgele\u015ftirme \u00e7al\u0131\u015fmalar\u0131nda ataerkil bir tutum sergilemesinden dolay\u0131 feminist bir yakla\u015f\u0131m\u0131n s\u00f6z konusu oldu\u011fu bu \u00e7al\u0131\u015fmada Freud\u201fun d\u00fc\u015f\u00fcncelerine yeri geldi\u011finde de\u011finilecek, ancak tamamen Freudyen bir inceleme yap\u0131lmayacakt\u0131r. Nitekim Ender G\u00fcrol, Analitik Psikoloji ve C. G. Jung kitab\u0131nda Freudcu psikanalizde g\u00f6rev duygusu ve ceza korkusunun bilin\u00e7 d\u0131\u015f\u0131n\u0131n temelini olu\u015fturdu\u011funu belirterek Freud\u201fun psikanalitik kuram\u0131n\u0131n ataerkil, Jung\u201fun analitik psikolojisinin kad\u0131n imgelerine geni\u015f yer vermesi dolay\u0131s\u0131yla anaerkil oldu\u011funu vurgulamaktad\u0131r (11). Dolay\u0131s\u0131yla halk edebiyat\u0131 metinleri \u00fczerinde yap\u0131lacak incelemelerde Jung\u201fun analitik psikolojisinden yararlanmak yerinde olacakt\u0131r.<\/p>\n
Feminist Josephine Donovan da Feminist Teori ba\u015fl\u0131kl\u0131 \u00e7al\u0131\u015fmas\u0131nda Freud\u201fun erkek bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n ve belirgin kad\u0131n d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131n yap\u0131tlar\u0131nda a\u00e7\u0131k\u00e7a g\u00f6r\u00fcld\u00fc\u011f\u00fcn\u00fc dile getirmektedir (181). Freud\u201fun Elektra Kompleksi (Oedipus Kompleksi\u201fnin, k\u0131z \u00e7ocuklar\u0131nda kar\u015f\u0131l\u0131k buldu\u011fu terim) ba\u011flam\u0131nda s\u00f6z etti\u011fi penis<\/div>\n
k\u0131skan\u00e7l\u0131\u011f\u0131 kavram\u0131 da bu erkek yanl\u0131l\u0131\u011f\u0131n bir ifadesidir. K\u0131z\u0131n yeti\u015fkin rol\u00fcne do\u011fru geli\u015fimini a\u00e7\u0131klarken penis k\u0131skan\u00e7l\u0131\u011f\u0131 kavram\u0131 \u00fczerinde duran Freud\u201fa g\u00f6re k\u0131z, babas\u0131 gibi bir penise sahip olamad\u0131\u011f\u0131ndan penis k\u0131skan\u00e7l\u0131\u011f\u0131 duymakta ve dolayl\u0131 yoldan penise sahip olmak, yani babas\u0131ndan \u00e7ocuk do\u011furmak i\u00e7in babas\u0131n\u0131 arzulamaya ba\u015flamaktad\u0131r (Cinsiyet \u00dczerine78-9). Clara Thompson da Freud\u201fun penis k\u0131skan\u00e7l\u0131\u011f\u0131 ve kastrasyon karma\u015fas\u0131 d\u00fc\u015f\u00fcncesini, kad\u0131nlar\u0131n biyolojik olarak erkeklerden a\u015fa\u011f\u0131 olduklar\u0131n\u0131n kabul edilmesi ile ili\u015fkilendirir (aktaran Donovan 195). Feministler e\u011fer ortada kad\u0131n\u0131n erke\u011fi k\u0131skanmas\u0131 gibi bir durum s\u00f6z konusu olacaksa bu erke\u011fin toplumsal stat\u00fcs\u00fcn\u00fc k\u0131skanma \u015feklinde olaca\u011f\u0131n\u0131 belirtmi\u015flerdir Jung da Freud gibi baba-k\u0131z ensesti s\u00f6z konusu oldu\u011funda k\u0131z\u0131n babas\u0131n\u0131 arzulad\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesini \u00f6ne s\u00fcrmekle birlikte bu durumu farkl\u0131 bir bi\u00e7imde a\u00e7\u0131klamaktad\u0131r. Jung, k\u0131zdaki anne kompleksinin di\u015filik hipertrofisi (artma) ya da atrofisi (azalma) yaratt\u0131\u011f\u0131n\u0131 belirtmektedir (D\u00f6rt Arketip26). Di\u015fili\u011fin a\u015f\u0131r\u0131<\/div>\n
geli\u015fmesi, annelik i\u00e7g\u00fcd\u00fcs\u00fcn\u00fcn g\u00fc\u00e7lenmesi anlam\u0131na gelmektedir. Annede g\u00fc\u00e7l\u00fc olan di\u015filik i\u00e7g\u00fcd\u00fcs\u00fc, kimi zaman k\u0131z\u0131n\u0131n di\u015fili\u011finin azalmas\u0131na, hatta yok olmas\u0131na yol a\u00e7maktad\u0131r. Bu durumda da di\u015fili\u011fin yerini a\u015f\u0131r\u0131 geli\u015fmi\u015f bir Eros almaktad\u0131r. Di\u011fer insanlar\u0131n ki\u015filiklerini \u00f6nemsemeyen a\u015f\u0131r\u0131 geli\u015fmi\u015f Eros, k\u0131z\u0131n annesini k\u0131skanmas\u0131na ve ondan \u00fcst\u00fcn oldu\u011funu kan\u0131tlamaya \u00e7al\u0131\u015fmas\u0131na yol a\u00e7maktad\u0131r. Dolay\u0131s\u0131yla k\u0131z, babas\u0131yla bilin\u00e7d\u0131\u015f\u0131 olarak ensest ya\u015famaktad\u0131r (D\u00f6rt Arketip 27-8). K\u0131z annelik ya da di\u015filik i\u00e7g\u00fcd\u00fcs\u00fcnden yoksun oldu\u011fu i\u00e7in ya\u015fad\u0131\u011f\u0131 ili\u015fkinin bilincinde olmayacakt\u0131r. \u00c7\u00fcnk\u00fc k\u0131z\u0131n amac\u0131, babayla bir ili\u015fki ya\u015famak de\u011fil, anneye zarar vermektir.<\/p>\n
Freud, nevrozun \u00e7ocukluktan kaynakland\u0131\u011f\u0131n\u0131 ve Oedipus Kompleksi\u201fne ba\u011fl\u0131 olarak erkek \u00e7ocuktaki ensest\u00f6z arzular\u0131n nevroza yol a\u00e7t\u0131\u011f\u0131n\u0131 belirtirken Jung, Freud\u201fa kat\u0131lmamaktad\u0131r. Nevrozun \u00e7ocukluktan kaynaklanmad\u0131\u011f\u0131n\u0131 ve bug\u00fcn de\u011ferlendirilmesi gerekti\u011fini vurgulayan Jung, ensest\u00f6z arzular\u0131n nevroza yol a\u00e7mad\u0131\u011f\u0131n\u0131 s\u00f6ylemektedir (Jung\u2019dan Se\u00e7me Yaz\u0131lar 12-3). Jung\u201fa g\u00f6re ensest\u00f6z arzular, ger\u00e7ek anlamda ensesti ya\u015famak istemek anlam\u0131na gelmemekle birlikte yeniden do\u011fu\u015fu ifade etmektedir. Nevrozun iyile\u015ftirilmesi i\u00e7in yeni bir ba\u015flang\u0131ca ihtiya\u00e7 oldu\u011funu belirten Jung, ana rahmine d\u00f6nme iste\u011fine i\u015faret ederek ensestin ruhsal anlam\u0131 \u00fczerinde durmaktad\u0131r (Jung\u2019dan Se\u00e7me Yaz\u0131lar51). Freud, ger\u00e7ek bir ensest iste\u011finin ilkel insan\u0131n enseste kar\u015f\u0131 yasalar koymas\u0131na yol a\u00e7t\u0131\u011f\u0131n\u0131 s\u00f6ylerken Jung, \u201censest tabusu, ilkel insana \u00f6zg\u00fc, ensestten de, onun \u00f6nlenmesinden ba\u011f\u0131ms\u0131z olan, bo\u015f inan\u00e7 korkular\u0131na ba\u011fl\u0131 t\u00fcrl\u00fc t\u00fcrl\u00fc tabulardan biri yaln\u0131zca\u201d yorumunda bulunmaktad\u0131r (Jung\u2019dan Se\u00e7me Yaz\u0131lar44).<\/p>\n
1913\u201fte kendi analitik psikoloji okulunu kuran Jung, ilk psikolojik \u00e7al\u0131\u015fmalar\u0131nda Freud ekol\u00fcn\u00fc takip etse de Freud\u201fun d\u00fc\u015f\u00fcncelerine bir\u00e7ok noktada kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r. Freud, r\u00fcyalar\u0131n yorumlanmas\u0131nda ve nesnelerin simgele\u015ftirilmesinde cinselli\u011fi odak al\u0131rken Jung, nesnelerin metafizik a\u00e7\u0131dan farkl\u0131 temsilleri oldu\u011funu<\/div>\n
dile getirmektedir:<\/div>\n
Adam\u0131n biri bir anahtar deli\u011fine anahtar soktu\u011funu, a\u011f\u0131r bir sopay\u0131 sallad\u0131\u011f\u0131n\u0131 ya da bir kap\u0131y\u0131 ko\u00e7ba\u015f\u0131 ile zorlad\u0131\u011f\u0131n\u0131 r\u00fcyas\u0131nda g\u00f6rebilir. Bunlar\u0131n her biri birer cinsel alegori olarak g\u00f6r\u00fclebilir. As\u0131l \u00f6nemli olan onun bilin\u00e7alt\u0131n\u0131n, belli nedenlerle bu resimlerden \u00f6zellikle birini se\u00e7mi\u015f oldu\u011fu ger\u00e7e\u011fidir. As\u0131l g\u00f6rev neden anahtar\u0131n sopaya ya da sopan\u0131n ko\u00e7ba\u015f\u0131na tercih edilmi\u015f oldu\u011funu ortaya \u00e7\u0131karmakt\u0131r. Bazen<\/div>\n
bu yollar asl\u0131nda cinsel eylemin de\u011fil, \u00e7ok ba\u015fka bir psikolojik teman\u0131n kastedilmi\u015f oldu\u011fu ortaya \u00e7\u0131kar\u0131labilir. (\u0130nsan ve Sembolleri 28-9)<\/p>\n
B\u00f6ylece Jung, r\u00fcyay\u0131 g\u00f6ren ki\u015finin r\u00fcyas\u0131n\u0131 anlat\u0131rken ka\u00e7\u0131nd\u0131\u011f\u0131 noktalar\u0131 anlamaya \u00e7abalamaktan ziyade r\u00fcya resminin kendisiyle ilgilenmi\u015ftir. Ayr\u0131ca bu noktada sadece r\u00fcyalardan hareket etmeden de hastan\u0131n komplekslerini ke\u015ffetmenin m\u00fcmk\u00fcn oldu\u011funu fark etmi\u015ftir.<\/p>\n
Jung\u201fa g\u00f6re simge, \u201cg\u00fcndelik ya\u015fam\u0131m\u0131zda bilip tan\u0131d\u0131\u011f\u0131m\u0131z ama al\u0131\u015f\u0131lagelen, a\u00e7\u0131k anlam\u0131na ek olarak \u00f6zg\u00fcn ba\u011flant\u0131lar sunan bir terim, bir ad, hatta bir resimdir\u201d (\u0130nsan ve Sembolleri20). Bu noktada Jung, simge ile i\u015faret aras\u0131nda bir ayr\u0131m yapmaktad\u0131r. \u0130\u015faret, ger\u00e7ek bir nesneyi g\u00f6sterirken simge, ilk ba\u015fta g\u00f6r\u00fclenden daha geni\u015f bir anlam\u0131 ifade etmektedir (\u0130nsan ve Sembolleri 55). Ayr\u0131ca Jung simgeleri anlamaya \u00e7al\u0131\u015f\u0131rken bireyi b\u00fct\u00fcn olarak de\u011ferlendirmek gerekti\u011fini ve onun k\u00fclt\u00fcrel ge\u00e7mi\u015fini de ele almak gerekti\u011fini dile getirmektedir (\u0130nsan ve Sembolleri 92). Dolay\u0131s\u0131yla Jung, ki\u015fisel bilin\u00e7d\u0131\u015f\u0131n\u0131n yan\u0131nda kolektif bilin\u00e7d\u0131\u015f\u0131n\u0131 da ele almaktad\u0131r.<\/p>\n
Jung, insan zihninin \u00fc\u00e7 b\u00f6l\u00fcmden olu\u015ftu\u011funu belirtmektedir: Bilin\u00e7, Ki\u015fisel Bilin\u00e7d\u0131\u015f\u0131, Kolektif Bilin\u00e7d\u0131\u015f\u0131. Bilin\u00e7; Jung\u201fun d\u00fc\u015f\u00fcnme, duyumsama, hissetme ve sezgi olarak adland\u0131rd\u0131\u011f\u0131 zihinsel i\u015flevlerin g\u00fcnl\u00fck ya\u015famda uyguland\u0131\u011f\u0131 zihin par\u00e7as\u0131d\u0131r (\u0130nsan Ruhuna Y\u00f6neli\u015f 73-75) Bir bireyin bilincinin farkl\u0131la\u015fmas\u0131 bu<\/div>\n
zihinsel i\u015flevlerden hangisinin a\u011f\u0131r bast\u0131\u011f\u0131 ve bilin\u00e7 alan\u0131n\u0131 ne \u00f6l\u00e7\u00fcde geni\u015fletti\u011fi ile ilgilidir. Jung, bilincin farkl\u0131la\u015fma s\u00fcrecini bireyle\u015fme olarak adland\u0131rmaktad\u0131r. Bu bireyle\u015fme s\u00fcrecinde egonun varl\u0131\u011f\u0131 ve i\u015flevselli\u011fi de \u00f6nemlidir. Ego, bireyin alg\u0131lar\u0131n\u0131, an\u0131lar\u0131n\u0131, d\u00fc\u015f\u00fcnce ve duygular\u0131n\u0131 \u00f6ne \u00e7\u0131kan zihinsel i\u015fleve g\u00f6re se\u00e7erek bilin\u00e7 d\u00fczeyine \u00e7\u0131kartmaktad\u0131r (\u0130nsan Ruhuna Y\u00f6neli\u015f 76). \u00d6rne\u011fin, ki\u015fi duygusal biriyse ego, daha \u00e7ok duygusal ya\u015fant\u0131lar\u0131 bilin\u00e7 d\u00fczeyine ula\u015ft\u0131rmaktad\u0131r.<\/div>\n
Ki\u015fisel bilin\u00e7d\u0131\u015f\u0131 bilin\u00e7 d\u00fczeyinde olmayan, ancak bilin\u00e7 d\u00fczeyine \u00e7\u0131kabilecek olan her \u015feyi kapsamaktad\u0131r. Yani bilin\u00e7 d\u00fczeyinde olmas\u0131 istenmey en ya da ihtiya\u00e7 duyulmayan ya\u015fant\u0131lar ile gerekti\u011finde kolayca bilince ula\u015fabilecek olan ya\u015fant\u0131lar bilin\u00e7d\u0131\u015f\u0131nda bulunmaktad\u0131r. \u0130lk olarak Jung\u201fun dillendirdi\u011fi kolektif bilin\u00e7d\u0131\u015f\u0131, do\u011fu\u015ftan getirilen bilgilerden olu\u015fmaktad\u0131r. Bu bilgiler, hi\u00e7bir zaman bilincinde olmad\u0131\u011f\u0131m\u0131z ama zihnimizde do\u011fu\u015ftan beri var olan deneyimleri i\u00e7ermektedir. Psikolog Engin Ge\u00e7tan, psikanaliz tarihi \u00e7er\u00e7evesinde Freud\u201fdan g\u00fcn\u00fcm\u00fcze kadar olu\u015fan psikanalitik kuramlar\u0131 ve ekolleri ele ald\u0131\u011f\u0131 Psikanaliz ve Sonras\u0131 kitab\u0131nda Jung\u201fun insan\u0131n kolektif bilin\u00e7d\u0131\u015f\u0131n\u0131, insan beyninin evrim s\u00fcreciyle a\u00e7\u0131klad\u0131\u011f\u0131n\u0131 belirtmektedir: \u201cJung\u201fa g\u00f6re insan zihni, onun evrimi taraf\u0131ndan bi\u00e7imlendirilmi\u015ftir. Dolay\u0131s\u0131yla birey ge\u00e7mi\u015fiyle ba\u011flant\u0131l\u0131d\u0131r. Bu ba\u011flant\u0131 yaln\u0131zca \u00e7ocuklu\u011funu de\u011fil, kendi t\u00fcr\u00fcn\u00fcn ge\u00e7mi\u015fini, hatta t\u00fcm insanl\u0131k evrimini i\u00e7erir\u201d (164-5). Kolektif bilin\u00e7d\u0131\u015f\u0131n\u0131n her bireyde ayn\u0131 bi\u00e7imde ya da ayn\u0131 \u00f6l\u00e7\u00fcde ya\u015fant\u0131lar i\u00e7ermedi\u011fini bireyin ki\u015fisel ya\u015fant\u0131lar\u0131yla bi\u00e7imlendirildi\u011fini de s\u00f6ylemek gerekir. Ge\u00e7tan, kolektif bilin\u00e7d\u0131\u015f\u0131n\u0131 \u015fu s\u00f6zlerle a\u00e7\u0131klamaktad\u0131r:<\/p>\n
\u0130\u00e7inde do\u011fdu\u011fu d\u00fcnyan\u0131n genel bir imgesi, do\u011fdu\u011fu anda insan\u0131n i\u00e7inde de vard\u0131r. \u0130nsan d\u0131\u015f d\u00fcnyas\u0131nda i\u00e7sel imgelerinin kar\u015f\u0131l\u0131\u011f\u0131 olan nesneleri tan\u0131d\u0131k\u00e7a bu imgeler bilin\u00e7li ger\u00e7e\u011fe d\u00f6n\u00fc\u015f\u00fcrler. \u00d6rne\u011fin \u00e7ocuk d\u00fcnyaya geldi\u011finde, kolektif bilin\u00e7d\u0131\u015f\u0131ndaki anne imgesi sayesinde annesini derhal alg\u0131lar ve onunla ili\u015fkiye ge\u00e7er. Dolay\u0131s\u0131yla insan\u0131n alg\u0131 ve eylemlerdeki se\u00e7icili\u011fi ortak bilin\u00e7d\u0131\u015f\u0131n\u0131n i\u00e7eri\u011fiyle a\u00e7\u0131klanabilir. Baz\u0131 \u015feyleri kolayl\u0131kla alg\u0131lamam\u0131z\u0131n ve onlara belirli tepkilerde bulunmam\u0131z\u0131n nedeni, ortak bilin\u00e7d\u0131\u015f\u0131nda var olan e\u011filimlerimizdir. (165)<\/p>\n
Kolektif bilin\u00e7d\u0131\u015f\u0131nda olu\u015fan yap\u0131sal \u00f6geleri Jung, \u201carketip\u201d olarak adland\u0131rmaktad\u0131r. Kendisinden sonrakilerin ilk \u00f6rne\u011fi olarak da tan\u0131mlanan arketiplerin en \u00f6nemli \u00f6zelli\u011fi evrensel olmas\u0131d\u0131r. Kendini simgeler ve r\u00fcyalar \u015feklinde g\u00f6steren arketipler her zaman, her yerde, herhangi bir d\u0131\u015f etkenden ba\u011f\u0131ms\u0131z<\/div>\n
olarak ortaya \u00e7\u0131kmaktad\u0131r (D\u00f6rt Arketip 20). Bu evrensellik, arketiplerin gelenek, dil ve g\u00f6\u00e7lerle yayg\u0131nla\u015ft\u0131\u011f\u0131 anlam\u0131na gelmemektedir. \u00c7ocuk, her birey gibi temel arketip imgeleriyle d\u00fcnyaya gelmekte ancak zihnindeki anne arketipiyle d\u00fcnyaya gelen \u00e7ocu\u011fun, annesiyle ili\u015fkisi ba\u015flad\u0131ktan sonra bireysel \u00f6zellikleri de ortaya \u00e7\u0131kmaktad\u0131r.<\/div>\n
Jung\u201fun arketipleri, mitolojik imge ya da motiften ziyade bir motifin temsil\u00ee resimlerini olu\u015fturmay\u0131 ifade etmektedir. Dolay\u0131s\u0131yla bu kadar de\u011fi\u015fken temsillerin kal\u0131tsal olarak aktar\u0131lmas\u0131 m\u00fcmk\u00fcn de\u011fildir. Bu temsil\u00ee resimler, temel yap\u0131lar\u0131 ayn\u0131 kalmakla birlikte ayr\u0131nt\u0131larda farkl\u0131l\u0131klar g\u00f6stermektedir. \u00d6yle ki Jung, arketipe \u00f6z resim (urbild) ad\u0131n\u0131 vermektedir (\u0130nsan ve Sembolleri 67).<\/div>\n
Jung, ki\u015fili\u011fin olu\u015fumundaki d\u00f6rt temel arketipten s\u00f6z eder: Benlik, Anima-Animus, Persona, G\u00f6lge. Bireyle\u015fme s\u00fcrecinde bu arketiplerin rol\u00fc dikkat \u00e7ekmektedir. Bu arketiplerden baz\u0131lar\u0131, bireyle\u015fme s\u00fcrecinde bireyin ya\u015fam deneyiminin artmas\u0131 ve ya\u015f\u0131n\u0131n ilerlemesiyle birlikte d\u00f6n\u00fc\u015ferek ve \u00f6zelle\u015ferek<\/div>\n
bireyde kendine \u00f6zg\u00fc bir nitelik kazanmaktad\u0131r. Persona, bireyin d\u0131\u015f yap\u0131s\u0131nda herkese g\u00f6stermek istedi\u011fi en iyi imaj ya da maskeyken anima ve animus bireyin i\u00e7 d\u00fcnyas\u0131n\u0131 yans\u0131tmaktad\u0131r. Persona ad\u0131 verilen \u201cmaske, bir yandan \u00f6tekiler \u00fczerinde belli bir izlenim uyand\u0131rmak, \u00f6te yandan bireyin ger\u00e7ek do\u011fas\u0131n\u0131 gizlemek i\u00e7in tasarlanm\u0131\u015ft\u0131r\u201d (Jung\u2019dan Se\u00e7me Yaz\u0131lar 81).<\/p>\n
Animus kad\u0131nlar\u0131n kolektif bilin\u00e7d\u0131\u015f\u0131ndaki eril yan\u0131 g\u00f6sterirken anima erkeklerin kolektif bilin\u00e7d\u0131\u015f\u0131ndaki di\u015fil yan\u0131 ifade etmektedir. Kad\u0131n\u0131n di\u015fil yan\u0131, ya\u015fl\u0131 bilge adam ve sihirbaz gibi arketiplerde; erke\u011fin di\u015fil yan\u0131 gen\u00e7 k\u0131z, cad\u0131 ve toprak ana gibi arketiplerde simgelenmektedir. K\u0131z\u0131n animusunu babas\u0131, erke\u011fin<\/div>\n
animas\u0131n\u0131 annesi bi\u00e7imlendirmektedir. Anne ve baban\u0131n olumsuz etkileri s\u00f6z konusu oldu\u011funda bu arketipler arac\u0131l\u0131\u011f\u0131yla da \u00e7ocuklar\u0131n, animus ve anima fig\u00fcrlerinden kurtulmas\u0131 sa\u011flan\u0131r.<\/p>\n
Birey, ge\u00e7i\u015f s\u00fcrecinde animusu ya da animas\u0131yla bir b\u00fct\u00fcn h\u00e2line gelme \u00e7abas\u0131ndad\u0131r. Ancak kimi zaman \u201cinsan kendi animas\u0131 ya da animusuyla i\u00e7inden, bilin\u00e7siz bir \u015fekilde onunla \u00f6zde\u015fle\u015femeyecek denli uzun bo\u011fu\u015fursa, bilin\u00e7d\u0131\u015f\u0131 ego kar\u015f\u0131s\u0131nda ba\u015fka, yeni bir sembolik bi\u00e7im al\u0131r. Ruhun \u00e7ekirde\u011finin, yani self\u201fin<\/div>\n
bi\u00e7iminde g\u00f6r\u00fcn\u00fcr\u201d (\u0130nsan ve Sembolleri 196). B\u00f6ylelikle anima ya da animus bilin\u00e7d\u0131\u015f\u0131ndan \u00e7\u0131kar\u0131ld\u0131\u011f\u0131nda yerine benlik ge\u00e7er. Kad\u0131nlardaki benlik ki\u015file\u015fti\u011finde \u00fcst\u00fcn bir di\u015fil varl\u0131\u011fa, erkekte ise \u00fcst\u00fcn<\/div>\n
bir eril varl\u0131\u011fa d\u00f6n\u00fc\u015fmektedir. Bu noktada kad\u0131n\u0131n ya da erke\u011fin bir animusa ya da animaya gerek duymad\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Halk anlat\u0131lar\u0131nda da kahraman ge\u00e7i\u015f s\u00fcrecinin sonunda ya animusu ya da animas\u0131yla bir b\u00fct\u00fcn h\u00e2line gelecek ya da bunlar\u0131 reddederek yerine benli\u011fi koyacakt\u0131r.<\/div>\n
Anne-o\u011ful ve baba-k\u0131z ensesti, anima ve animus ba\u011flam\u0131nda de\u011ferlendirildi\u011finde bireyle\u015fme s\u00fcrecinin par\u00e7alar\u0131n\u0131 olu\u015fturmaktad\u0131r. O\u011ful animas\u0131n\u0131 bi\u00e7imlendiren annesiyle, k\u0131z animusunu bi\u00e7imlendiren babas\u0131yla ensest \u00fczerinden bir m\u00fccadeleye girmektedir. Halk anlat\u0131lar\u0131nda da k\u0131za yard\u0131m eden ihtiyar<\/div>\n
adam arketipi ve erke\u011fe yard\u0131m eden gen\u00e7 k\u0131z arketipi kahraman\u0131n animus ya da anima fig\u00fcr\u00fcnden kurtulmas\u0131na yard\u0131mc\u0131 olmaktad\u0131r. B\u00f6ylelikle kahraman, bireyle\u015fme s\u00fcrecini tamamlamaktad\u0131r.<\/div>\n
G\u00f6lge arketipi, kimi zaman olumlu kimi zaman da olumsuz olabilmektedir. \u00d6rne\u011fin, ensest arzular, sapk\u0131n fanteziler, a\u015f\u0131r\u0131 tutkular, sald\u0131rgan ve \u00f6l\u00fcmc\u00fcl arzular g\u00f6lge arketipiyle ortaya \u00e7\u0131kmaktad\u0131r. Jung, bu duygular\u0131n da insan\u0131n bir par\u00e7as\u0131 oldu\u011funu belirterek onlar\u0131 bast\u0131rmaya ve g\u00f6rmezden gelmeye \u00e7al\u0131\u015fmamak gerekti\u011fini vurgular (Jung\u2019dan Se\u00e7me Yaz\u0131lar 85-6). Her ne kadar bu duygular g\u00f6rmezden<\/div>\n
gelinse de kendili\u011finden bilin\u00e7 y\u00fczeyine \u00e7\u0131kacakt\u0131r. Dolay\u0131s\u0131yla insan\u0131n, karanl\u0131k taraf\u0131 olan g\u00f6lgeyle birlikte uyum i\u00e7inde ya\u015famay\u0131 \u00f6\u011frenmesi birey olma a\u015famalar\u0131ndan biridir.<\/p>\n
B. Oedipus Kompleksi ve Anne-O\u011ful Ensesti <\/strong>bundan sonraki yaz\u0131m\u0131z.
\n<\/strong><\/div>\n<\/div>\n<\/div>\n
\n
<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 B\u0130R\u0130NC\u0130 B\u00d6L\u00dcM \u00c7al\u0131\u015fman\u0131n bu b\u00f6l\u00fcm\u00fcnde psikanalitik kuram ba\u011flam\u0131nda psikanalist Sigmund Freud ve Carl Gustav Jung\u201fun ensestle ilgili yorumlar\u0131na yer verilirken di\u011fer b\u00f6l\u00fcmlerde […]<\/p>\n","protected":false},"author":2,"featured_media":50808,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[2860,2859,2858],"class_list":["post-50794","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-imgazete","tag-a-psikanaliz-ve-jungun-arketipleri","tag-halk-anlatilari-ve-ensest","tag-psikanaliz"],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/posts\/50794","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/comments?post=50794"}],"version-history":[{"count":0,"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/posts\/50794\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/media\/50808"}],"wp:attachment":[{"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/media?parent=50794"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/categories?post=50794"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/imgazete.tr\/yalova-cinarcik\/wp-json\/wp\/v2\/tags?post=50794"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}