{"id":453,"date":"2021-08-07T10:37:34","date_gmt":"2021-08-07T07:37:34","guid":{"rendered":"https:\/\/demo.pinaruretmen.com\/?p=453"},"modified":"2021-08-09T11:46:55","modified_gmt":"2021-08-09T08:46:55","slug":"mutsuzluk-gunlerinde-mutluluk","status":"publish","type":"post","link":"https:\/\/pinaruretmen.com\/?p=453","title":{"rendered":"Mutsuzluk G\u00fcnlerinde Mutluluk"},"content":{"rendered":"\n
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Kahve, \u00c7ocuk, Varolu\u015f\u00e7uluk ve \u2018Mutsuzluk Zamanlar\u0131nda Mutluluk\u2019 \u00dczerine G\u00f6zlemsel Bir \u00c7al\u0131\u015fma<\/p>\n\n\n\n

\u00d6ncelikle bir kitap yorumu olmas\u0131n\u0131n yan\u0131 s\u0131ra bu yaz\u0131n\u0131n eser miktarda varolu\u015f\u00e7uluk, felsefi sorgulama, kayg\u0131 psikolojisi ve mutluluk (ya da mutsuzluk) \u00fczerine beyin f\u0131rt\u0131nalar\u0131 i\u00e7erdi\u011fini belirtmem gerekir. Mutsuzluk Zamanlar\u0131nda Mutluluk roman\u0131n\u0131 ele al\u0131rken bunca konunun dahil olmas\u0131n\u0131n nedeni, ana kahraman Gerhard Wahrlich\u2019i daha iyi anlatabilme ihtiyac\u0131. Zira kitab\u0131 okuyan kimi arkada\u015flar\u0131m\u0131n ve hakk\u0131nda yazan ele\u015ftirmenlerin Wahrlich i\u00e7in evlilik ve \u00e7ocuktan korkan tipik erkek, seks d\u00fc\u015fk\u00fcn\u00fc aylak, ba\u015far\u0131s\u0131z ve tak\u0131nt\u0131l\u0131 bir adam olarak bahsetti\u011fini g\u00f6rd\u00fc\u011f\u00fcmde, tan\u0131mad\u0131\u011f\u0131m bu dosta s\u00f6zc\u00fc olmak istedim. Oysa bana g\u00f6re Wahrlich, kendi varl\u0131k nedeninin \u00f6tesinde bir varolu\u015fsal sorgulaman\u0131n pe\u015fine d\u00fc\u015ferek sokaklarda, kafelerde, nehir k\u0131y\u0131s\u0131nda, i\u015f yerinde ve hatta kendi yatak odas\u0131nda bile g\u00f6zlemler yapan, var olanlar\u0131n anlam\u0131n\u0131 arayan bir gezgin. Bu uzun ve betimlemeci girizgahtan sonra, konunun \u00f6z\u00fcne do\u011fru yol alabiliriz. <\/p>\n\n\n\n

Ayr\u0131nt\u0131 Yay\u0131nlar\u0131 etiketi ve S\u00fcreyya Turhan\u2019\u0131n ba\u015far\u0131l\u0131 \u00e7evirisiyle yay\u0131mlanan Alman yazar Wilheim Genazino\u2019nun Mutsuzluk Zamanlar\u0131nda Mutluluk roman\u0131, ad\u0131n\u0131n i\u015faret etti\u011fi gibi bizim de pandemi s\u00fcrecinde ya\u015fad\u0131\u011f\u0131m\u0131z kayg\u0131lara ve varolu\u015fsal sorgulamalara dair ortakl\u0131k hissiyat\u0131 yarat\u0131yor. Hayat\u0131n anlam\u0131n\u0131 yeni bir g\u00f6zle sorgulad\u0131\u011f\u0131m\u0131z bu g\u00fcnlerde, ak\u0131p giden hayat\u0131m\u0131zda -kendi se\u00e7imlerimiz mi oldu\u011funu dahi \u00e7o\u011fu kez hat\u0131rlayamad\u0131\u011f\u0131m\u0131z kabulleni\u015flerle- yol al\u0131rken, belki biraz durup d\u00fc\u015f\u00fcnme, hayata m\u00fcdahil olma ve se\u00e7im yaparak sorumlulu\u011funu alma \u00fczerine iyi bir okuma imk\u00e2n\u0131 sunuyor. Birey mi toplumsal varl\u0131k m\u0131 olmak, se\u00e7im yaparak sorumluluklar\u0131n\u0131 kabullenmek mi yoksa kadere-toplumsal beklentilere boyun e\u011fmek mi, t\u00fcketim \u00e7\u0131lg\u0131nl\u0131\u011f\u0131 m\u0131 yoksa asosyal say\u0131lmak ad\u0131na t\u00fcketmeyi reddetmek mi gibi bir\u00e7ok \u00e7etrefilli konuda olduk\u00e7a derin yollar a\u00e7\u0131yor. Romanda psikolojik, sosyolojik ve felsefi katmanlar olduk\u00e7a iyi i\u015flenmi\u015f. Varolu\u015fsal felsefi sorgulamas\u0131 bu denli yo\u011fun olmas\u0131na kar\u015f\u0131n Genazino\u2019nun son derece ak\u0131c\u0131 ve esprili dili ve elbette ayn\u0131 ak\u0131c\u0131l\u0131ktaki \u00e7eviri, bir de okuru i\u00e7ine alan atmosferi sayesinde s\u0131k\u0131c\u0131 olmak bir yana \u00e7ok rahat okunan, 144 sayfal\u0131k, keyifli bir roman oldu\u011funu eklemeliyim. Zira roman kahraman\u0131m\u0131z Warlich de -ayn\u0131 yazar\u0131 gibi- Heidegger \u00fczerine doktora yapm\u0131\u015f bir felsefeci olmas\u0131na kar\u015f\u0131n soyut kavramlar yerine canl\u0131 bir hayat\u0131 se\u00e7en, akademik kariyer yerine bir \u00e7ama\u015f\u0131rhanede m\u00fcd\u00fcr olarak \u00e7al\u0131\u015fan biraz sakar, biraz keyfine d\u00fc\u015fk\u00fcn bir adam olarak \u00e7\u0131k\u0131yor kar\u015f\u0131m\u0131za. 41 ya\u015f\u0131nda ve sevgilisi Traudel ile uzun s\u00fcreli bir ili\u015fkisi var. Ancak sevimli kahraman\u0131m\u0131z\u0131n meslekten de kaynaklanan ufak bir sorunu var: hayat\u0131 g\u00f6zlemlemeden, sorgulamadan ve yorumlamadan duram\u0131yor ve ad\u0131n\u0131n da hakk\u0131n\u0131 verecek \u015fekilde ger\u00e7ekli\u011fin (elbette verili ger\u00e7ekli\u011fin de\u011fil, aranarak bulunan hakikatin) pe\u015finden ayr\u0131lm\u0131yor.<\/p>\n\n\n\n

Varolu\u015f\u00e7ulu\u011fun bir felsefeden \u00e7ok bir ruh hali oldu\u011fu, herhangi bir nedenle i\u00e7inde huzursuzluk, isyan ya da yabanc\u0131la\u015fma hissi uyanm\u0131\u015f her kim varsa onlara dayand\u0131r\u0131labilece\u011fi s\u00f6ylenegelir(*).<\/p>\n\n\n\n

Her ne kadar ele ald\u0131\u011f\u0131 sorgulamalar insanl\u0131k tarihi kadar eski olsa da varolu\u015f\u00e7u felsefe yirminci y\u00fczy\u0131la aittir. Varolu\u015f kavram\u0131n\u0131 ilk kez Soren Kierkegaard, bir makale ba\u015fl\u0131\u011f\u0131nda kullan\u0131r. Hangi filozoflar\u0131n varolu\u015f\u00e7u addedilebilece\u011fi tart\u0131\u015fmal\u0131 olsa da, modern varolu\u015f\u00e7ulu\u011fun kurucusu Jean Paul Sartre olarak kabul edilmektedir. Sartre o \u00fcnl\u00fc Bulant\u0131 roman\u0131ndaki Roquentin karakteri sayesinde felsefeyle edebiyat\u0131 harmanlar ve var olman\u0131n yaratt\u0131\u011f\u0131 ba\u015f d\u00f6nmesiyle y\u00fczle\u015ftirir okuru. Genazino\u2019nun ana karakteri Wahrlich de -her ne kadar Roquentin kadar \u00fcnl\u00fc olmasa da- g\u00fcnl\u00fck hayat\u0131n s\u0131radan \u015feylerini g\u00f6zlemleyerek yeni bir g\u00f6zle g\u00f6rebilmeyi, yabanc\u0131la\u015fma hissini, huzursuzlu\u011fu ve ba\u015f d\u00f6nmesini, yani varolu\u015fsal sorgulamalar\u0131 ya\u015fayan ve bunu okura anbean betimleyen bir filozoftur. Evet, Wahrlich felsefe \u00f6\u011frenimi g\u00f6rm\u00fc\u015f bir doktordur ve hatta varolu\u015f\u00e7u olman\u0131n \u00f6tesinde fenomenolog olarak tan\u0131mlanabilir.<\/p>\n\n\n\n

Peki bu telaffuzu bile zor olan fenomenoloji felsefisi bize ne anlat\u0131r? Paris\u2019teki bir kafede Simon de Beauvoir ve Sartre ile sohbet eden Raymond Aron, olduk\u00e7a heyecanl\u0131 bir \u015fekilde Almanya\u2019da \u00f6\u011frendi\u011fi yeni felsefi bak\u0131\u015f\u0131 aktar\u0131r. \u201cAnlayaca\u011f\u0131n b\u00fcc\u00fcr dostum\u201d der Sartre\u2019a, \u201ce\u011fer bir fenomenologsan bu meyve kokteyli \u00fczerine felsefe yapabilirisin.\u201d Geleneksel felsefenin soyut yakla\u015f\u0131m\u0131 yerine onu g\u00fcnl\u00fck ya\u015fama uygun hale getiren bak\u0131\u015f a\u00e7\u0131s\u0131ndan \u00e7ok heyecanlanan Sartre, Nazilerin ba\u015fa geldi\u011fi o y\u0131l, yani 1933\u2019te, Almanya\u2019ya giderek fenomenoloji \u00fczerine \u00e7al\u0131\u015f\u0131r ve bu felsefi ak\u0131ma kendi Frans\u0131z sosunu ekleyerek modern varolu\u015f\u00e7ulu\u011fun kurucusu olur.<\/p>\n\n\n\n

Fenomenoloji yani g\u00f6r\u00fcng\u00fcbilim, \u015feylerin kendisine, g\u00f6r\u00fcn\u00fc\u015flerine ve \u00e2na odaklanan, g\u00fcnl\u00fck olaylarla ve g\u00f6zlemlerle ilgilenen bir bak\u0131\u015f sa\u011fl\u0131yor. Bu sayede varl\u0131k sorusunu g\u00fcnl\u00fck ya\u015fama getirip mesela kahve \u00fczerine ya da y\u00fcr\u00fcy\u00fc\u015f, ku\u015flar, \u00e7\u00f6pler ve hatta memeler \u00fczerine -ayn\u0131 Sartre\u2019\u0131n ve sevimli roman kahraman\u0131m\u0131z Wahrlich\u2019in yapt\u0131\u011f\u0131 gibi- felsefe yapabilirsiniz. Varolu\u015f\u00e7ular\u0131n ve \u00f6zellikle de Sartre\u2019\u0131n ilgilendi\u011fi \u015fey, soyut ve anla\u015f\u0131lmas\u0131 zor bir felsefe de\u011fil, ger\u00e7ek ya\u015fam\u0131n kendisiydi. Bu sayede en s\u0131radan \u015feylerin, yani kahvenin, meyve kokteyllerinin, beklentinin, kayg\u0131n\u0131n, sevgiliye duyulan arzunun, arzu duyulmayan ba\u015fka bir sevgiliden uzakla\u015fman\u0131n, anl\u0131k bak\u0131\u015fmalar\u0131n, damaktaki tad\u0131n ve bir kad\u0131n s\u0131rt\u00fcst\u00fc yatarken memelerinin ald\u0131\u011f\u0131 \u015feklin (burada dikkatinizi Wahrlich\u2019in s\u00fcrekli memelerden bahsetmesinin cinsi bir sapk\u0131nl\u0131ktan \u00e7ok \u00f6te bir sorgulamaya dair oldu\u011funa \u00e7ekmek isterim) felsefesi yap\u0131labilirdi. Bulant\u0131n\u0131n, vertigonun, utanc\u0131n, sadizmin ve anlaml\u0131 \u00f6l\u00e7\u00fcde seksin felsefesi gibi. Sartre\u2019\u0131n getirdi\u011fi yenilik, bilgi a\u015fk\u0131n\u0131 ger\u00e7ek anlamda kokteyller ve onlar\u0131 servis eden garsonlar \u00fczerine bir felsefeye d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015f olmas\u0131 ve ayaklar\u0131n\u0131 ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyaya bast\u0131rmas\u0131d\u0131r.<\/p>\n\n\n\n

Tam da burada kitab\u0131m\u0131za geri d\u00f6n\u00fcp sevimli aylak Wahrlich\u2019in neler hakk\u0131nda d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcne, g\u00f6zlemler ve \u00e7\u0131kar\u0131mlar yapt\u0131\u011f\u0131na bakabiliriz. Ama \u00f6nce fenomenolojinin kurucusu kabul edilen Husserl\u2019\u0131n \u00f6\u011frencilerine derste s\u00f6yledi\u011fi bir c\u00fcmleyi hat\u0131rlayal\u0131m: \u201cBana bir fincan kahve verin ve size fenomenolojinin nas\u0131l yap\u0131laca\u011f\u0131n\u0131 anlatay\u0131m\u201d. Evet, b\u00fct\u00fcn s\u0131r kahve ve kafelerde. Roman\u0131n ilk sayfas\u0131nda i\u015f \u00e7\u0131k\u0131\u015f\u0131 bir kafeye u\u011frar Wahrlich ve onun yorgunluk, kahveler, kokteyller, s\u0131rt\u0131nda m\u00f6n\u00fc yaz\u0131l\u0131 giysileri olan garsonlar, g\u00fcr\u00fclt\u00fc, huzursuzluk \u00fczerine g\u00f6zlemlerini ve d\u00fc\u015f\u00fcncelerini \u00f6\u011frenerek gireriz romana. \u201cKonutumuza yak\u0131n tek sokak kafesi her zaman oldu\u011fu gibi t\u0131kl\u0131m t\u0131kl\u0131m.\u201d Toplum g\u00f6zlemcisidir adeta, y\u00fcr\u00fcd\u00fc\u011f\u00fc yollar\u0131, evleri, hayvanlar\u0131 ve insanlar\u0131 g\u00f6zlemler, bak\u0131\u015f a\u00e7\u0131lar\u0131 geli\u015ftirmeye \u00e7al\u0131\u015f\u0131r. Bu haliyle Yusuf At\u0131lgan\u2019\u0131n roman karakteri C.\u2019yi hat\u0131rlat\u0131r, bir aylak adam denebilir ona. Y\u00fcr\u00fcmeyi seven, \u015fehrin sokaklar\u0131nda y\u00fcr\u00fcyerek g\u00f6zlemler yapan flan\u00f6r bir filozoftur. O kadar ki, bir araban\u0131n \u00fczerine konmu\u015f yar\u0131m pastay\u0131 kimin alaca\u011f\u0131n\u0131 g\u00f6zlemler uzun s\u00fcre. Polislerin topland\u0131\u011f\u0131 meydana giderek g\u00f6stericileri ve o s\u0131rada ma\u00e7tan \u00e7\u0131kan bir grup fanati\u011fi g\u00f6zlemler. Kara tavuklar\u0131n\u0131n \u00e7\u00f6p\u00fcn yan\u0131nda e\u015feleni\u015fini, \u00f6rdeklerin y\u00fcr\u00fcy\u00fc\u015f\u00fcn\u00fc, k\u00f6pekleri ve kanatl\u0131 kar\u0131ncalar\u0131n u\u00e7amama nedeninin v\u00fccutlar\u0131na b\u00fcy\u00fck gelen kanatlar\u0131 oldu\u011funu g\u00f6zlemler. \u00c7evrede dola\u015fan bak\u0131\u015flar\u0131 s\u0131k s\u0131k kendi i\u00e7ine, ruh hallerine, sevgilisi Traudel ile olan ili\u015fkilerine, seks hayatlar\u0131na kayar. Kendi arzular\u0131n\u0131, sevgisini, utan\u00e7 ya da kayg\u0131lar\u0131n\u0131 da d\u0131\u015far\u0131dan bakan biri gibi kaydeder. Hem kendine yabanc\u0131la\u015ft\u0131\u011f\u0131 i\u00e7in yapar bunu, hem de bu nedenle yabanc\u0131la\u015f\u0131r kendine.<\/p>\n\n\n\n

Bazen ya\u015fad\u0131\u011f\u0131 \u015fehrin sokaklar\u0131nda dola\u015f\u0131r gibi d\u00fc\u015f\u00fcncelerinde, an\u0131lar\u0131nda dola\u015f\u0131r. \u00c7ocuklu\u011funa gider. Annesini anar s\u0131k s\u0131k, g\u00f6rd\u00fc\u011f\u00fc kad\u0131nlar\u0131n \u00e7o\u011fu merhum annesini hat\u0131rlat\u0131r. Ba\u015f\u0131n\u0131 memelerine yaslamay\u0131 ve kokusunu \u00e7ok sevdi\u011fi annesini. Evlenmeden ve kendisi do\u011fmadan \u00f6nceki foto\u011fraflarda gen\u00e7, g\u00fczel ve mutlu, oysa \u00e7ocuk sahibi olduktan sonraki foto\u011fraflar\u0131nda \u015fi\u015fman ve mutsuz annesini. Bir \u00e7ocu\u011fun -yani kendisinin- yaratt\u0131\u011f\u0131 maddi problemlerin ve evlili\u011fin mutsuz etti\u011fi annesini. Evet, ki\u015fisel se\u00e7im hakk\u0131 yan\u0131nda baz\u0131 ger\u00e7ekler g\u00f6z ard\u0131 edilemez ki toplumsal ve uygar ya\u015famda bunlar\u0131n ba\u015f\u0131nda ekonomi gelir. Wahrlich, utanc\u0131 ilk kez bir ayakkab\u0131 ma\u011fazas\u0131nda tan\u0131d\u0131\u011f\u0131n\u0131 anlat\u0131r. \u00c7ocukken annesiyle yeni ayakkab\u0131 almaya gidi\u015flerinde yeterli paralar\u0131 olmamas\u0131 nedeniyle ya\u015fad\u0131\u011f\u0131 sevin\u00e7li su\u00e7luluk duygusudur bu. Sevin\u00e7lidir \u00e7\u00fcnk\u00fc yeni ayakkab\u0131 sahibi olacakt\u0131r ve su\u00e7luluk hisseder \u00e7\u00fcnk\u00fc bu paras\u0131zl\u0131\u011f\u0131n nedeni aileye sonradan eklenen ve foto\u011fraflardaki mutlulu\u011fun yerine mutsuzluk ifadesini getiren kendisidir.<\/p>\n\n\n\n

Evli-\u00e7ocuklu ve bu nedenle mutsuz anne karakterinin, Wahrlich\u2019in \u00fczerinde \u00e7ok etkili oldu\u011funu anlar\u0131z. Wahrlich de \u00f6zg\u00fcr se\u00e7im hakk\u0131n\u0131 kullanarak, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc feda etmemeyi se\u00e7er ve varolu\u015funun en temel hak ve yetkisini kullan\u0131r b\u00f6ylece. \u00c7ocukluk sevgilisinin bebek sahibi olduktan sonra ge\u00e7irdi\u011fi de\u011fi\u015fimi hesaba kat\u0131nca, evlilik ve bebek sahibi olma konular\u0131ndaki \u00e7ekincelerinin tamamen bencilce olmayabilece\u011fini d\u00fc\u015f\u00fcnmeden edemeyiz. G\u00fczel, ba\u015far\u0131l\u0131 ve ne\u015feli sevgilisi Traudel\u2019in de\u011fi\u015fmesini, ili\u015fkilerinin bir mecburiyetler senfonisine d\u00f6nmesini istemez. \u0130\u015fte belki bu nedenle hakk\u0131nda yaz\u0131lan hemen her yaz\u0131da, hatta roman\u0131n arka kapak yaz\u0131s\u0131nda bile evlilik ve \u00e7ocuk kar\u015f\u0131t\u0131 olmakla itham edilir. Oysa ebeveyn (baba) olmaya herkesin haz\u0131r ve istekli olmas\u0131n\u0131 beklemek -ayn\u0131 toplumsal cinsiyet bask\u0131s\u0131n\u0131n kad\u0131nlar\u0131 cendereye almas\u0131 gibi- \u00e7ok da masum de\u011fildir. Hele ki Traudel\u2019in neden evlenmek ya da \u00e7ocuk istedi\u011fi sorular\u0131na verebildi\u011fi cevaplar sadece toplumsal beklentinin kar\u015f\u0131lanmas\u0131n\u0131n yans\u0131mas\u0131 olunca. Bir g\u00fcn ba\u015f\u0131na bir kaza gelirse ve sen yo\u011fun bak\u0131mda yatarsan beni yan\u0131na sokmazlar diye s\u0131zlan\u0131r Traudel, \u00e7\u00fcnk\u00fc soyadlar\u0131m\u0131z ayn\u0131 de\u011fil ve birinci dereceden akraban de\u011filim. Bu arg\u00fcman\u0131na bir de annesinin evlenmelerini bekledi\u011fi ger\u00e7ekli\u011fini ekleyiverir bir konu\u015fmada. Ba\u015far\u0131l\u0131 olmak i\u00e7in iyi bir hayat yetmez, toplumsal beklentiye uyarak evli ve \u00e7ocuklu olmak gerekir.<\/p>\n\n\n\n

Kitab\u0131n sonlar\u0131na do\u011fru eski sevgilisi Anette ile kar\u015f\u0131la\u015fmalar\u0131 ve k\u0131sa bir sohbetin ard\u0131ndan kad\u0131n\u0131n eline tutu\u015fturuverdi\u011fi sandvi\u00e7 ekme\u011fiyle ba\u015fka bir boyuta atlar Warlich. Bu sayede Torino at\u0131n\u0131 kucaklayan Nietzschevari bir finalle bulu\u015fturur okuru. Bu son c\u00fcmlemin tam anla\u015f\u0131lmas\u0131 i\u00e7in kitab\u0131n sonunu s\u00f6ylemem gerekiyor ancak ben de \u00f6zg\u00fcr irademle keyif ka\u00e7\u0131r\u0131c\u0131 olmak yerine m\u00fcphem kalmay\u0131 se\u00e7iyor, sadece Nietzsche\u2019nin hik\u00e2yesine de\u011finiyor ve susuyorum. 1889 y\u0131l\u0131nda Torino\u2019da kald\u0131\u011f\u0131 otelden \u00e7\u0131kan Nietzsche bir arabac\u0131n\u0131n at\u0131n\u0131 \u00f6ld\u00fcresiye kam\u00e7\u0131lad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr. \u0130nsan ili\u015fkilerinde zaten \u201casosyal ve normallik s\u0131n\u0131rlar\u0131 d\u0131\u015f\u0131nda\u201d say\u0131lan \u00fcnl\u00fc filozof o s\u0131ralarda ak\u0131l hastal\u0131\u011f\u0131n\u0131n da ba\u015flang\u0131\u00e7 d\u00f6nemindedir. Ac\u0131 \u00e7eken at\u0131 g\u00f6r\u00fcnce ko\u015far, at\u0131n boynuna sar\u0131larak g\u00f6zya\u015flar\u0131na bo\u011fulur ve geri kalan hayat\u0131n\u0131 konu\u015fmadan, yatalak olarak tamamlar. Bu olay Nietzsche\u2019nin delili\u011fine verilse de t\u00fcm insanl\u0131k ad\u0131na hayvanlara kar\u015f\u0131 \u00f6z\u00fcr borcunun farkl\u0131 bir \u015fekilde dillendirilmesinin se\u00e7imidir belki de.<\/p>\n\n\n\n

Varolu\u015f\u00e7uluk ve fenomenoloji konular\u0131nda, Domingo Yay\u0131nlar\u0131 taraf\u0131ndan yay\u0131mlanan Sarah Bakewell\u2019\u0131n Varolu\u015f\u00e7ular Kahvesi adl\u0131 kitab\u0131ndan yararland\u0131\u011f\u0131m\u0131 eklemek isterim.<\/p>\n","protected":false},"excerpt":{"rendered":"

Kahve, \u00c7ocuk, Varolu\u015f\u00e7uluk ve \u2018Mutsuzluk Zamanlar\u0131nda Mutluluk\u2019 \u00dczerine G\u00f6zlemsel Bir \u00c7al\u0131\u015fma \u00d6ncelikle bir kitap yorumu olmas\u0131n\u0131n yan\u0131 s\u0131ra bu yaz\u0131n\u0131n eser miktarda varolu\u015f\u00e7uluk, felsefi sorgulama, kayg\u0131 psikolojisi ve mutluluk (ya da mutsuzluk) \u00fczerine beyin f\u0131rt\u0131nalar\u0131 i\u00e7erdi\u011fini belirtmem gerekir. Mutsuzluk Zamanlar\u0131nda<\/p>\n","protected":false},"author":1,"featured_media":415,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[22],"tags":[],"class_list":["post-453","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-okuma-kosesi"],"yoast_head":"\nMutsuzluk G\u00fcnlerinde Mutluluk | Dr. P\u0131nar \u00dcretmen<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/pinaruretmen.com\/?p=453\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Mutsuzluk G\u00fcnlerinde Mutluluk | Dr. P\u0131nar \u00dcretmen\" \/>\n<meta property=\"og:description\" content=\"Kahve, \u00c7ocuk, Varolu\u015f\u00e7uluk ve \u2018Mutsuzluk Zamanlar\u0131nda Mutluluk\u2019 \u00dczerine G\u00f6zlemsel Bir \u00c7al\u0131\u015fma \u00d6ncelikle bir kitap yorumu olmas\u0131n\u0131n yan\u0131 s\u0131ra bu yaz\u0131n\u0131n eser miktarda varolu\u015f\u00e7uluk, felsefi sorgulama, kayg\u0131 psikolojisi ve mutluluk (ya da mutsuzluk) \u00fczerine beyin f\u0131rt\u0131nalar\u0131 i\u00e7erdi\u011fini belirtmem gerekir. 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