\u00a0<\/p>\n
M\u00fc\u0259llif: Pierre Bourdieu[1]<\/a><\/strong><\/p>\n T\u0259rc\u00fcm\u0259: Da\u015fd\u0259mir Mahmandarov<\/strong><\/p>\n Sosiologiya bu g\u00fcn dig\u0259r elm sah\u0259l\u0259ri il\u0259 m\u00fcqayis\u0259d\u0259 iki s\u0259b\u0259bd\u0259n \u00f6z\u00fcn\u0259m\u0259xsus \u00e7\u0259tinlikl\u0259rl\u0259 \u00fcz-\u00fcz\u0259dir. Bir t\u0259r\u0259fd\u0259n, o, \u201c\u015f\u0259ffafl\u0131q ill\u00fcziyas\u0131\u201dndan qurtulmaq v\u0259 f\u0259rziyy\u0259l\u0259rd\u0259n radikal \u015f\u0259kild\u0259 uzaqla\u015fmaq bax\u0131m\u0131ndan \u0259n \u00e7ox m\u00fcqavim\u0259tl\u0259 qar\u015f\u0131la\u015fan sah\u0259dir. Dig\u0259r t\u0259r\u0259fd\u0259n is\u0259, m\u0259d\u0259niyy\u0259tin g\u0259l\u0259c\u0259yin\u0259 dair \u0259n fundamental suallara cavab verm\u0259k missiyas\u0131 sosiologiyan\u0131n \u00fcz\u0259rin\u0259 qa\u00e7\u0131lmaz \u015f\u0259kild\u0259 y\u00fckl\u0259nmi\u015fdir. Bu iki amil sosiologiyan\u0131 he\u00e7 vaxt yaln\u0131z akademik \u00e7evr\u0259nin dar \u00e7\u0259r\u00e7iv\u0259si il\u0259 m\u0259hdudla\u015fd\u0131rm\u0131r, \u0259ksin\u0259, daim daha geni\u015f v\u0259 qeyri-m\u00fc\u0259yy\u0259n bir auditoriya il\u0259 \u0259laq\u0259d\u0259 saxlay\u0131r. \u00dcst\u0259lik, bu \u0259laq\u0259nin \u00e7ox vaxt yaz\u0131\u00e7\u0131 il\u0259 oxucu, yaxud pey\u011f\u0259mb\u0259r il\u0259 davam\u00e7\u0131lar\u0131 aras\u0131ndak\u0131 m\u00fcnasib\u0259t\u0259 b\u0259nz\u0259r \u015f\u0259kild\u0259 formala\u015fmas\u0131 riski d\u0259 m\u00f6vcuddur.<\/p>\n Sosioloq, dig\u0259r m\u00fct\u0259x\u0259ssisl\u0259rl\u0259 m\u00fcqayis\u0259d\u0259, daha \u00e7ox d\u0259r\u0259c\u0259d\u0259 m\u00fct\u0259x\u0259ssis olmayanlar\u0131n d\u0259yi\u015fk\u0259n v\u0259 qeyri-sabit m\u00fchakim\u0259l\u0259rin\u0259 m\u0259ruz qal\u0131r. \u00c7\u00fcnki onun t\u0259qdim etdiyi h\u0259ll yollar\u0131 yaln\u0131z dinl\u0259yicil\u0259rin g\u00fcnd\u0259lik \u201c\u00f6z-\u00f6z\u00fcn\u0259 yaranm\u0131\u015f sosiologiyalar\u0131na\u201d uy\u011fun g\u0259ldikd\u0259 q\u0259bul olunur v\u0259 yaln\u0131z sa\u011flam d\u00fc\u015f\u00fcnc\u0259 il\u0259 \u00fcst-\u00fcst\u0259 d\u00fc\u015f\u0259nd\u0259 t\u0259sdiql\u0259nir. Halbuki, sosioloq ortaq q\u0259na\u0259tin t\u0259qdim etdiyi reall\u0131qlar\u0131 v\u0259 bu reall\u0131qlar \u00fcz\u0259rind\u0259 qurulmu\u015f d\u00fc\u015f\u00fcnc\u0259 modell\u0259rini sor\u011fulamadan q\u0259bul etdiyi andan etibar\u0259n, insan haqq\u0131nda dan\u0131\u015fma\u011f\u0131n h\u0259r k\u0259sin t\u0259bii haqq\u0131 oldu\u011fu bar\u0259d\u0259 \u00fcmumi raz\u0131la\u015fman\u0131 da s\u00fckutla t\u0259sdiql\u0259mi\u015f olur. Sosioloqun s\u00f6yl\u0259mi g\u00fcnd\u0259lik dil il\u0259 tamamil\u0259 ziddiyy\u0259t t\u0259\u015fkil etdikd\u0259, yaxud onun analizi il\u0259 analiz edil\u0259n \u015f\u0259xsin s\u00f6zl\u0259ri yaln\u0131z d\u0131rnaq i\u015far\u0259l\u0259ri il\u0259 ayr\u0131ld\u0131qda, h\u0259r k\u0259s \u00f6z\u00fcn\u00fc bir q\u0259d\u0259r \u201csosioloq\u201d kimi hiss etm\u0259y\u0259 ba\u015flay\u0131r. Bu s\u0259b\u0259bd\u0259n \u201cSosioloq olmaq \u00fc\u00e7\u00fcn sad\u0259c\u0259 insan olmaq kifay\u0259tdir\u201d dey\u0259nl\u0259rl\u0259, sosiologiyan\u0131 insanla ba\u011fl\u0131 ehtiraslar\u0131n\u0131 doyurma vasit\u0259si kimi g\u00f6r\u0259nl\u0259ri birl\u0259\u015fdir\u0259n humanist m\u00f6vqe t\u0259sad\u00fcfi deyil. Bu m\u00f6vqe, obyektiv sosiologiyaya y\u00f6n\u0259lmi\u015f ist\u0259nil\u0259n t\u0259\u015f\u0259bb\u00fcs\u00fcn qar\u015f\u0131s\u0131nda m\u00fcqavim\u0259t m\u0259rk\u0259zin\u0259 \u00e7evrilir. \u0130st\u0259r refleksivlik ill\u00fcziyas\u0131 il\u0259 ba\u011fl\u0131 inamdan, ist\u0259rs\u0259 d\u0259 \u201cazad v\u0259 yarad\u0131c\u0131 f\u0259rdin toxunulmaz haqlar\u0131na\u201d dair inanclardan qaynaqlans\u0131n, n\u0259tic\u0259 d\u0259yi\u015fmir.<\/p>\n Sosioloq ara\u015fd\u0131rd\u0131\u011f\u0131 m\u00f6vzu il\u0259 h\u0259ddind\u0259n art\u0131q yax\u0131nla\u015fd\u0131qda, humanitar elml\u0259rin \u2014 \u0259slind\u0259 insan elml\u0259rinin \u2014 son m\u0259qs\u0259dl\u0259rin\u0259 dair esxatoloji (axir\u0259t\u0259 y\u00f6n\u0259lik) \u00fcmidl\u0259rl\u0259 ya\u015fayan intellektual \u00e7evr\u0259l\u0259rin bu meyll\u0259rini g\u00f6rm\u0259zlikd\u0259n g\u0259lm\u0259kl\u0259, f\u0259rqind\u0259 olmadan h\u0259min ill\u00fcziyan\u0131n bir hiss\u0259sin\u0259 \u00e7evril\u0259 bil\u0259r. O, ara\u015fd\u0131rma obyektini v\u0259 \u00f6z s\u00f6yl\u0259minin rolunu auditoriyan\u0131n g\u00f6zl\u0259ntil\u0259rin\u0259 uy\u011fun olaraq t\u0259yin etdiyi anda, insan v\u0259 onun taleyi il\u0259 ba\u011fl\u0131 yekun suallara cavab verm\u0259y\u0259 iddial\u0131 bir sistem kimi antropologiyan\u0131 da daxil etdiyi m\u0259qamda, art\u0131q \u00f6z\u00fcn\u00fc pey\u011f\u0259mb\u0259r m\u00f6vqeyind\u0259 g\u00f6rm\u0259y\u0259 ba\u015flay\u0131r. \u018flb\u0259tt\u0259, bu \u201csosioloq\u2013pey\u011f\u0259mb\u0259r\u201d fiqurunun mesaj\u0131 forma v\u0259 m\u0259zmun bax\u0131m\u0131ndan m\u00fcxt\u0259lif ola bil\u0259r: b\u0259z\u0259n \u201cd\u00f6vl\u0259t t\u0259r\u0259find\u0259n t\u0259sdiql\u0259nmi\u015f ki\u00e7ik pey\u011f\u0259mb\u0259r\u201d kimi t\u0259l\u0259b\u0259l\u0259rin intellektual, m\u0259d\u0259ni v\u0259 ya siyasi azadl\u0131q arzusuna cavab ver\u0259r; b\u0259z\u0259n Wright Mills-in dediyi \u201calim d\u00f6vl\u0259t adamlar\u0131\u201dna \u00e7evril\u0259r\u0259k, n\u0259z\u0259ri siyas\u0259ti h\u0259yata ke\u00e7irm\u0259k v\u0259 \u00f6z konseptual sah\u0259sind\u0259 hakim olmaq ist\u0259y\u0259r; b\u0259z\u0259n d\u0259 marginal bir pey\u011f\u0259mb\u0259r kimi \u00e7\u0131x\u0131\u015f ed\u0259r\u0259k, geni\u015f k\u00fctl\u0259l\u0259ri insan elml\u0259rinin \u201cson s\u0259rh\u0259dl\u0259rin\u0259\u201d \u00e7atd\u0131raca\u011f\u0131 ill\u00fcziyas\u0131 il\u0259 c\u0259lb ed\u0259r.<\/p>\n \u018fn ciddi v\u0259 sistemli \u015f\u0259kild\u0259 istifad\u0259 olunsa bel\u0259, sosioloji dil t\u0259bii dilin ortaq s\u00f6z ehtiyat\u0131na m\u00fcraci\u0259t etm\u0259y\u0259 m\u0259cburdur. Amma bu dil, m\u00fct\u0259x\u0259ssisl\u0259rd\u0259n ba\u015fqa bir auditoriyaya y\u00f6n\u0259ldiyi anda tez bir zamanda ayd\u0131nl\u0131\u011f\u0131n\u0131 itirir. Bel\u0259likl\u0259, sosioloji dil dig\u0259r elmi dill\u0259rl\u0259 m\u00fcqayis\u0259d\u0259 daha \u00e7ox t\u0259hrif\u0259 v\u0259 qeyri-sabit ifad\u0259l\u0259r\u0259 a\u00e7\u0131qd\u0131r. H\u0259tta diqq\u0259tl\u0259 qurulmu\u015f anlay\u0131\u015flar\u0131n bel\u0259, g\u00fcnd\u0259lik d\u00fc\u015f\u00fcnc\u0259 q\u0259libl\u0259ri il\u0259 qurdu\u011fu gizli yax\u0131nl\u0131q \u00e7oxm\u0259nal\u0131l\u0131q oyunlar\u0131na \u015f\u0259rait yarad\u0131r. Bu c\u00fcr oyunlar, pey\u011f\u0259mb\u0259rvari ikili m\u0259nalar\u0131 v\u0259 bil\u0259r\u0259kd\u0259n yarad\u0131lm\u0131\u015f anla\u015f\u0131lmazl\u0131qlar\u0131 t\u0259\u015fviq edir. Bachelard\u0131n dediyi kimi: \u201cH\u0259r kimya\u00e7\u0131 \u00f6z i\u00e7ind\u0259ki simya\u00e7\u0131 il\u0259 m\u00fcbariz\u0259 aparmaq m\u0259cburiyy\u0259tind\u0259dirs\u0259, h\u0259r bir sosioloq da auditoriyas\u0131n\u0131n ondan g\u00f6zl\u0259diyi \u2018sosial pey\u011f\u0259mb\u0259rl\u0259\u2019 sava\u015fmaq m\u0259cburiyy\u0259tind\u0259dir.\u201d<\/p>\n Sosioloji dilin sad\u0259 g\u00f6r\u00fcn\u0259n, lakin alimi g\u00f6rk\u0259mli ed\u0259n b\u0259zi ifad\u0259l\u0259rd\u0259n istifad\u0259si; ortaq q\u0259na\u0259tin s\u00f6zl\u0259ri il\u0259 texniki terminl\u0259rin yan-yana g\u0259tirilm\u0259si; m\u00fcxt\u0259lif sah\u0259l\u0259r\u0259 toxunan dilin se\u00e7ilm\u0259si \u2014 b\u00fct\u00fcn bunlar ezoterik bir g\u00f6r\u00fcn\u00fc\u015f alt\u0131nda, \u0259slind\u0259 pey\u011f\u0259mb\u0259rliy\u0259 xas olan bir dil yarad\u0131r. Bu dil sosioloqa \u0259lveri\u015fli bir maska t\u0259qdim edir. Pey\u011f\u0259mb\u0259rvari sosiologiya, g\u00fcnd\u0259lik t\u0259cr\u00fcb\u0259d\u0259 da\u011f\u0131n\u0131q \u015f\u0259kild\u0259 m\u00f6vcud olan varolu\u015fsal suallar\u0131 bir araya toplayaraq, guya sistemli \u015f\u0259kild\u0259 t\u0259qdim etdikd\u0259, \u0259slind\u0259 ortaq q\u0259na\u0259tin m\u0259ntiqi il\u0259 \u00fcst-\u00fcst\u0259 d\u00fc\u015f\u00fcr. \u018fn \u00e7ox sevil\u0259n sad\u0259 izahlar \u00fcmumiyy\u0259tl\u0259 \u201ct\u0259bi\u0259t\u201d anlay\u0131\u015f\u0131na \u0259saslan\u0131r. Televiziya kimi g\u00fcnd\u0259lik fenomenl\u0259rd\u0259n \u00e7\u0131x\u0131\u015f edib \u201cqlobal d\u0259yi\u015fiklik\u201d kimi b\u00f6y\u00fck prosesl\u0259ri izah etm\u0259y\u0259 \u00e7al\u0131\u015fan pey\u011f\u0259mb\u0259rvari s\u00f6yl\u0259ml\u0259r bunun \u0259n bariz n\u00fcmun\u0259sidir. Halbuki Nietzsche x\u0259b\u0259rdarl\u0131q edirdi: \u201cH\u0259r h\u0259qiq\u0259t sad\u0259dir. Bu, ikili bir yalan deyilmi? Nam\u0259lumu m\u0259luma endirm\u0259k y\u00fck\u00fc azald\u0131r, zehn\u0259 rahatl\u0131q verir, g\u00fcc hissi b\u0259x\u015f edir. \u0130lk prinsip: H\u0259r hans\u0131 bir izah, he\u00e7 bir izah olmamas\u0131ndan yax\u015f\u0131d\u0131r. Amma \u0259sl m\u0259s\u0259l\u0259 insan\u0131 narahat ed\u0259n t\u0259svirl\u0259rd\u0259n xilas olmaqd\u0131r. Buna g\u00f6r\u0259 d\u0259 istifad\u0259 etdiyimiz al\u0259tl\u0259rin etibarl\u0131l\u0131\u011f\u0131n\u0131 sor\u011fulam\u0131r\u0131q; nam\u0259lumu m\u0259luma \u00e7evir\u0259n ilk t\u0259svir o q\u0259d\u0259r faydal\u0131d\u0131r ki, n\u0259hay\u0259t \u2018h\u0259qiq\u0259t\u2019 kimi q\u0259bul edilir.\u201d[2]<\/a><\/p>\n Sad\u0259 izahlar\u0131n cazib\u0259si ist\u0259r arxay\u0131nl\u0131q, ist\u0259rs\u0259 d\u0259 t\u0259\u015fvi\u015f yaratmaq m\u0259qs\u0259dil\u0259 istifad\u0259 olunsun, ist\u0259rs\u0259 b\u00fct\u00f6v\u00fc bir hiss\u0259d\u0259n \u00e7\u0131xarma (pars pro toto), ist\u0259r m\u0259ntiqi s\u0259hvl\u0259rl\u0259 i\u015fl\u0259sin, ist\u0259rs\u0259 d\u0259 spontan analojil\u0259rin g\u00fcc\u00fcnd\u0259n faydalans\u0131n \u2014 b\u00fct\u00fcn hallarda onun t\u0259sir g\u00fcc\u00fc g\u00fcnd\u0259lik \u201cspontan sosiologiya\u201d il\u0259 qurdu\u011fu d\u0259rin \u0259laq\u0259d\u0259n qaynaqlan\u0131r. Marx da qeyd etmi\u015fdi: \u201cAnalogiyalar vasit\u0259sil\u0259 h\u0259r \u015feyi h\u0259r \u015feyl\u0259 \u0259laq\u0259l\u0259ndir\u0259n o g\u00f6z\u0259l \u0259d\u0259bi ifad\u0259l\u0259r ilk d\u0259f\u0259 e\u015fidildikd\u0259 d\u0259rin m\u0259na da\u015f\u0131y\u0131rm\u0131\u015f kimi g\u00f6r\u00fcn\u0259 bil\u0259r, x\u00fcsusil\u0259 d\u0259 \u0259n f\u0259rqli \u015feyl\u0259ri bir-birin\u0259 b\u0259nz\u0259dirdil\u0259rs\u0259. Ancaq bu ifad\u0259l\u0259r elmi m\u0259na da\u015f\u0131y\u0131rm\u0131\u015f kimi davaml\u0131 t\u0259krarlananda, sad\u0259c\u0259 g\u00fcl\u00fcnc g\u00f6r\u00fcn\u00fcrl\u0259r; bunlar h\u0259r \u015feyi b\u0259rab\u0259rl\u0259\u015fdir\u0259n, \u0259sass\u0131z d\u00fc\u015f\u00fcn\u0259n v\u0259 b\u00fct\u00fcn elml\u0259ri dilin\u0259 dolayan zehinl\u0259r \u00fc\u00e7\u00fcnd\u00fcr.\u201d[3]<\/a><\/p>\n [1]<\/a> Bu hiss\u0259 Pierre Bourdieu, Jean-Claude Chamboredon v\u0259 Jean-Claude Passeron`un birlikd\u0259 q\u0259l\u0259m\u0259 ald\u0131qlar\u0131 Le m\u00e9tier de sociologue. Pr\u00e9alables \u00e9pist\u00e9mologiques<\/em> \u0259s\u0259rind\u0259n g\u00f6t\u00fcr\u00fclm\u00fc\u015fd\u00fcr.<\/p>\n