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丕賱賲卮賷 賮賱爻賮丞
爻鬲賰鬲卮賮 兀賳 丕賱賲卮賷 賱丕 賷鬲胤賱賻賾亘 兀賷賻賾 鬲毓賱賷賲貙 賵賱丕 鬲賯賳賷丞貙 賵賱丕 賲丕賱. 賷鬲胤賱亘 賮賯胤 噩爻丿賸丕 賵賮囟丕亍賸 賵賵賯鬲賸丕. 爻鬲購丿乇賰 兀賳賻賾 丨賷丕丞賸 兀購禺乇賶 兀乇丨亘 賵兀毓賲賯 賵兀睾賳賶貙 鬲賵噩丿 賮賷 丕賱噩賵丕乇貙 賵賱丕 鬲丨鬲丕噩 賮賯胤 廿賱丕 廿賱賶 丕賱禺乇賵噩 賮賷 賳夭賴丞 賵賲睾丕丿乇丞 丕賱賮囟丕亍丕鬲 丕賱賲睾賱賯丞 賵丕賱囟賷賯丞 賵鬲賰爻賷乇 賯賷賵丿 丕賱亘賷鬲 賵丕賱毓賲賱 賵丕賱丕乇鬲亘丕胤丕鬲 丕賱丕噩鬲賲丕毓賷丞. 爻鬲賰鬲卮賮 賲毓 賮乇賷丿乇賷賰 睾乇賵 噩賵賴乇 賮賱爻賮丞賻 丕賱賲卮賿賷 囟賽賲賳賻 爻賱爻賱丞賺 賲賳 丕賱鬲兀賲購賾賱丕鬲 丕賱賮賱爻賮賷丞 乇賮賯丞 賲購賮賰賽賾乇賷賳 賱丕賲毓賷賳: 賳賷鬲卮賴 賵乇丕賲亘賵 賵乇賵爻賵 賵孬賵乇賵 賵賳賷乇賮丕賱 賵睾丕賳丿賷 賵賴賵賱丿乇賱賷賳... 賵賲賽賳 禺賱丕賱賽賴賲 鬲鬲毓丿賻賾丿 胤乇賯 丕賱賲卮賷 賵鬲鬲卮毓亘 丕賱賲毓丕賳賷 丕賱賰丕賲賳丞 賮賷賴. 賵亘匕賱賰 賷氐亘丨 丕賱賲卮賷 毓賲賱賸丕 賮賱爻賮賷賸賾丕 賵廿亘丿丕毓賸丕 禺賱賾丕賯賸丕 賵鬲噩乇亘丞賸 乇賵丨賷丞賸.
賷爻鬲賲丿賾 丕賱賲丐賱賽賾賮 賲馗丕賳賻賾 賰鬲丕亘賴 賲賳 丕賱兀丿亘 賵丕賱鬲丕乇賷禺 賵丕賱賮賱爻賮丞. 賵亘匕賱賰 賮賴賵 賷購賯丿賽賾賲 兀胤乇賵丨丞 賮賱爻賮賷丞 賵鬲毓乇賷賮賸丕 賱賮賳 丕賱賲卮賷 賲購爻鬲毓賷丿賸丕 丕賱兀爻賱賵亘 丕賱兀氐賷賱 賱賱賮賱爻賮丞 丕賱鬲兀賲賱賷丞 丕賱鬲賷 鬲乇丕賮賯 丨乇賰丞 丕賱噩爻丿 賵鬲爻亘乇 賲卮丕毓乇賴 鬲噩丕賴 丕賱賮賰乇 賵丕賱胤亘賷毓丞 賵賰賱 賲氐丕丿乇 丕賱賳賵乇 賵丕賱廿卮乇丕賯 賵丕賱丨賷丕丞.
賷爻鬲賲丿賾 丕賱賲丐賱賽賾賮 賲馗丕賳賻賾 賰鬲丕亘賴 賲賳 丕賱兀丿亘 賵丕賱鬲丕乇賷禺 賵丕賱賮賱爻賮丞. 賵亘匕賱賰 賮賴賵 賷購賯丿賽賾賲 兀胤乇賵丨丞 賮賱爻賮賷丞 賵鬲毓乇賷賮賸丕 賱賮賳 丕賱賲卮賷 賲購爻鬲毓賷丿賸丕 丕賱兀爻賱賵亘 丕賱兀氐賷賱 賱賱賮賱爻賮丞 丕賱鬲兀賲賱賷丞 丕賱鬲賷 鬲乇丕賮賯 丨乇賰丞 丕賱噩爻丿 賵鬲爻亘乇 賲卮丕毓乇賴 鬲噩丕賴 丕賱賮賰乇 賵丕賱胤亘賷毓丞 賵賰賱 賲氐丕丿乇 丕賱賳賵乇 賵丕賱廿卮乇丕賯 賵丕賱丨賷丕丞.
181 pages, Paperback
First published May 15, 2009
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About the author
Fr茅d茅ric Gros
57听books126听followersFr茅d茅ric Gros, n茅 le 30 novembre 1965 脿 Saint-Cyr-l鈥櫭塩ole est un philosophe fran莽ais, sp茅cialiste de Michel Foucault. Il est professeur de pens茅e politique 脿 l'Institut d'茅tudes politiques de Paris (Sciences Po)
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June 11, 2015
I was almost born on the . Had it not been for my dad being pulled over by the Polizei, and the officer seeing my mother in labor, Dad would have been stuck in traffic about the time I came on the scene. The officer, on assessing the situation, thought it better to give my dad an escort to , rather than helping deliver me on the road.
Since then, I've wandered. I was born to wander. My father's job with the US Air Force facilitated, nay, forced this. We moved from Germany to Texas to The Philippines, back to Texas, to Italy, Minnesota, Nebraska, England. Then I moved to Wyoming, Pennsylvania, California (where I met my wife), Utah, and, finally, here to Wisconsin. Each of these stays was at least a year - I wasn't a mere tourist in these places, I lived there. Of course, getting from point A to point B and living abroad gave plenty of opportunity to see other places, as well. My feet have also fallen on Austria, Switzerland, Greece, the Netherlands, San Marino, Mexico, Canada, and most of the contiguous 50 states, as well as Hawaii. I've gotten around. And as convenient as modern transportation is, my preferred way of getting around was always walking.
Before the internet, before cable television, even, before VCRs, I walked. My feet have taken me places vehicles can't get to. Walking, for me, has been a spiritually awakening experience, a vital part of my life. For a time, a little over a year ago, I wondered if I'd ever be able to walk again as I used to.
Ironically, running led to an injury that set up my hips and back for a catastrophic failure in November, 2013. After tearing the fascia in my right calf and re-injuring it several times (running after I thought I had healed and ), the damage finally manifested in a herniated disk, L5-S1 (at the top of the tailbone). I had never felt so much agony in my life. When the emergency room nurses asked me to 1-10, I told them "11". I've had some pretty painful things happen to me (broken a rib from coughing while fighting pneumonia, dry-socket in two pulled tooth cavities, as a couple of examples), but this was . I was given a dose of hydromorphone at the ER, and it did absolutely nothing for the pain. Nothing. They gave me two more doses on top of that, and that seemed to do the trick nicely. When the nurse came in to check on me after that, she asked how I was doing. "Can you put on some ?" I asked. "So, it's working," she said with a smile. "Yeah, it's working." My son and I later figured out that this was , and this in a guy who hasn't touched drugs or alcohol since high school. That, my friends, is a LOT of pain!
I walked, haltingly and in extreme pain, with a cane for the next four months. I seriously doubted I would ever walk normally again. I took enough ibuprofin on a daily basis that both my doctor and I were concerned about the possibility of stomach ulcers.
Then, in February 2014, I was given a . There were complications. I spent 24 hours in the hospital on 2 mils of morphine every 2 hours for pain. 48 mils of morphine in 24 hours after surgery. When I got home the next day, I started shaking and wanting to vomit so violently that I thought I had contracted an infection, but knew that was next to impossible, given the amount of antibiotics I had been on before and during surgery.
It was withdrawals.
Now I know why junkies keep going. It's not because they feel good when they've dosed, it's because they feel like they might just die when they don't.
Fast forward through several months of recovery and great physical therapy, and I am walking fine now. In fact, I'm running, usually a couple of times a week. Now, honestly, I hate running. I really do. But I do it to keep my weight and blood pressure down. It works. I hate it, but it works.
Walking, on the other hand, never felt sweeter. Having faced the prospect of never walking normally again, I feel blessed with the miracle of having in the nation work on my back and having a fantastic physical therapist who taught me how to walk and run again.
I come to this book with some history . . .
But when I am walking, I am not "me". That is to say, I am not focused on myself. On a truly "good" walk, I lose myself entirely. Gros understands this:
What I mean is that by walking you are not going to meet yourself. By walking, you escape from the very idea of identity, the temptation to be someone, to have a name and a history. Being someone is all very well for smart parties where everyone is telling their story, it's all very well for psychologists' consulting rooms. But isn't being someone also a social obligation which trails in its wake - for one has to be faithful to the self-portrait - a stupid and burdensome fiction? The freedom in walking lies in not being anyone; for the walking body has no history, it is just an eddy in the stream of immemorial life.
True, I lose myself when walking. But it is also true that I measure the world as I do so, I feel its weight, gravity, vastness. I am grounded in my explorations:
. . . the feet as such are small pieces of space, but their vocation ("walking") is to articulate the world's space. the size of the foot, the gap between the legs, have no role, are never lined up anywhere. But they measure all the rest. Our feet form a compass that has no useful function, apart from evaluating distance. The legs survey. Their stride constitutes a serviceable measurement.
In the end, to say that it's through what remains to me of the journey that I can walk makes obvious reference to the Taoist void: that void that isn't empty nothingness but pure virtuality, a void creating inspiration and play, like the play of letters and sounds that makes the life of words. Walking in that way articulates the depths of the space and brings the landscape to life.
It is that same void that was unfilled, unexplored, when the poet Rimbaud lost his ability to walk due to amputation. Rimbaud not only loved to walk, walking was a part of his identity from a very young age, when he ran (i.e., walked) away from home not once, but several times. In time, however, the walking, along with his rambunctious lifestyle, caught up with him (I use the term purposefully).
He was confined to bed, his upper body increasingly paralyzed. Soon the heart would be affected. he was hallucinating: he saw himself walking, departing once again. He was in Harar, and had to leave for Aden.
"Let's go!" How many times had he said that? The caravan had to be organized, camels found and hired. He dreamed that his prosthetic leg was a success, that he "walked very easily". He was running, desperate to be on his way. "Quick, quick, fasten the valises and let's leave." His last words: "Quick, they're expecting us." He complained that he shouldn't be allowed to sleep so much, for it was late. It was too late.
The inability to walk drove the poet mad.
I can't think about what would have happened had my surgery not been successful. It would be difficult, to say the least, to maintain hope. It might well have pushed me over the edge, as it did Rimbaud.
For now, though, I walk on. And I will keep walking on until I cannot. Though I feel the "need for speed" once in a while, like any person, I don't dwell there. Let the speed demons have their fast cars and autobahns - I already made my escape from the autobahn years ago. Rather, give me the slow ambulations, the mental space for creativity and appreciation that I inhabit while I walk. Let me own everything I see, own it in my heart. Because when I am walking, the world is mine.
They tell this story about a wise pilgrim: he was following a long road, under a dark stormy sky, down a valley in whose dip was a small field of ripe wheat. The well-defined field, among rough scrub and under that black sky, was a perfect square of brightness rippling gently in the wind. The pilgrim enjoyed the beautiful sight as he walked slowly along. Soon he met a peasant returning home with downcast eyes after a hard day's work, accosted him and pressed his arm, murmuring in a heartfelt tone: "Thank you." The peasant recoiled slightly: "I have nothing to give you, poor man." The pilgrim replied in a gentle voice: "I'm not thanking you to make you give me something, but because you have already given me everything. You have cared for that square of wheat, and through your labour it has acquired the beauty it has today. Now you are only interested in the price of each grain. I've been walking, and all the way I have been nourished by its goldenness," the old pilgrim ended with a kindly smile. The peasant turned away and walked off, shaking his head and muttering about mad people.
Perhaps I am already mad . . .
Since then, I've wandered. I was born to wander. My father's job with the US Air Force facilitated, nay, forced this. We moved from Germany to Texas to The Philippines, back to Texas, to Italy, Minnesota, Nebraska, England. Then I moved to Wyoming, Pennsylvania, California (where I met my wife), Utah, and, finally, here to Wisconsin. Each of these stays was at least a year - I wasn't a mere tourist in these places, I lived there. Of course, getting from point A to point B and living abroad gave plenty of opportunity to see other places, as well. My feet have also fallen on Austria, Switzerland, Greece, the Netherlands, San Marino, Mexico, Canada, and most of the contiguous 50 states, as well as Hawaii. I've gotten around. And as convenient as modern transportation is, my preferred way of getting around was always walking.
Before the internet, before cable television, even, before VCRs, I walked. My feet have taken me places vehicles can't get to. Walking, for me, has been a spiritually awakening experience, a vital part of my life. For a time, a little over a year ago, I wondered if I'd ever be able to walk again as I used to.
Ironically, running led to an injury that set up my hips and back for a catastrophic failure in November, 2013. After tearing the fascia in my right calf and re-injuring it several times (running after I thought I had healed and ), the damage finally manifested in a herniated disk, L5-S1 (at the top of the tailbone). I had never felt so much agony in my life. When the emergency room nurses asked me to 1-10, I told them "11". I've had some pretty painful things happen to me (broken a rib from coughing while fighting pneumonia, dry-socket in two pulled tooth cavities, as a couple of examples), but this was . I was given a dose of hydromorphone at the ER, and it did absolutely nothing for the pain. Nothing. They gave me two more doses on top of that, and that seemed to do the trick nicely. When the nurse came in to check on me after that, she asked how I was doing. "Can you put on some ?" I asked. "So, it's working," she said with a smile. "Yeah, it's working." My son and I later figured out that this was , and this in a guy who hasn't touched drugs or alcohol since high school. That, my friends, is a LOT of pain!
I walked, haltingly and in extreme pain, with a cane for the next four months. I seriously doubted I would ever walk normally again. I took enough ibuprofin on a daily basis that both my doctor and I were concerned about the possibility of stomach ulcers.
Then, in February 2014, I was given a . There were complications. I spent 24 hours in the hospital on 2 mils of morphine every 2 hours for pain. 48 mils of morphine in 24 hours after surgery. When I got home the next day, I started shaking and wanting to vomit so violently that I thought I had contracted an infection, but knew that was next to impossible, given the amount of antibiotics I had been on before and during surgery.
It was withdrawals.
Now I know why junkies keep going. It's not because they feel good when they've dosed, it's because they feel like they might just die when they don't.
Fast forward through several months of recovery and great physical therapy, and I am walking fine now. In fact, I'm running, usually a couple of times a week. Now, honestly, I hate running. I really do. But I do it to keep my weight and blood pressure down. It works. I hate it, but it works.
Walking, on the other hand, never felt sweeter. Having faced the prospect of never walking normally again, I feel blessed with the miracle of having in the nation work on my back and having a fantastic physical therapist who taught me how to walk and run again.
I come to this book with some history . . .
But when I am walking, I am not "me". That is to say, I am not focused on myself. On a truly "good" walk, I lose myself entirely. Gros understands this:
What I mean is that by walking you are not going to meet yourself. By walking, you escape from the very idea of identity, the temptation to be someone, to have a name and a history. Being someone is all very well for smart parties where everyone is telling their story, it's all very well for psychologists' consulting rooms. But isn't being someone also a social obligation which trails in its wake - for one has to be faithful to the self-portrait - a stupid and burdensome fiction? The freedom in walking lies in not being anyone; for the walking body has no history, it is just an eddy in the stream of immemorial life.
True, I lose myself when walking. But it is also true that I measure the world as I do so, I feel its weight, gravity, vastness. I am grounded in my explorations:
. . . the feet as such are small pieces of space, but their vocation ("walking") is to articulate the world's space. the size of the foot, the gap between the legs, have no role, are never lined up anywhere. But they measure all the rest. Our feet form a compass that has no useful function, apart from evaluating distance. The legs survey. Their stride constitutes a serviceable measurement.
In the end, to say that it's through what remains to me of the journey that I can walk makes obvious reference to the Taoist void: that void that isn't empty nothingness but pure virtuality, a void creating inspiration and play, like the play of letters and sounds that makes the life of words. Walking in that way articulates the depths of the space and brings the landscape to life.
It is that same void that was unfilled, unexplored, when the poet Rimbaud lost his ability to walk due to amputation. Rimbaud not only loved to walk, walking was a part of his identity from a very young age, when he ran (i.e., walked) away from home not once, but several times. In time, however, the walking, along with his rambunctious lifestyle, caught up with him (I use the term purposefully).
He was confined to bed, his upper body increasingly paralyzed. Soon the heart would be affected. he was hallucinating: he saw himself walking, departing once again. He was in Harar, and had to leave for Aden.
"Let's go!" How many times had he said that? The caravan had to be organized, camels found and hired. He dreamed that his prosthetic leg was a success, that he "walked very easily". He was running, desperate to be on his way. "Quick, quick, fasten the valises and let's leave." His last words: "Quick, they're expecting us." He complained that he shouldn't be allowed to sleep so much, for it was late. It was too late.
The inability to walk drove the poet mad.
I can't think about what would have happened had my surgery not been successful. It would be difficult, to say the least, to maintain hope. It might well have pushed me over the edge, as it did Rimbaud.
For now, though, I walk on. And I will keep walking on until I cannot. Though I feel the "need for speed" once in a while, like any person, I don't dwell there. Let the speed demons have their fast cars and autobahns - I already made my escape from the autobahn years ago. Rather, give me the slow ambulations, the mental space for creativity and appreciation that I inhabit while I walk. Let me own everything I see, own it in my heart. Because when I am walking, the world is mine.
They tell this story about a wise pilgrim: he was following a long road, under a dark stormy sky, down a valley in whose dip was a small field of ripe wheat. The well-defined field, among rough scrub and under that black sky, was a perfect square of brightness rippling gently in the wind. The pilgrim enjoyed the beautiful sight as he walked slowly along. Soon he met a peasant returning home with downcast eyes after a hard day's work, accosted him and pressed his arm, murmuring in a heartfelt tone: "Thank you." The peasant recoiled slightly: "I have nothing to give you, poor man." The pilgrim replied in a gentle voice: "I'm not thanking you to make you give me something, but because you have already given me everything. You have cared for that square of wheat, and through your labour it has acquired the beauty it has today. Now you are only interested in the price of each grain. I've been walking, and all the way I have been nourished by its goldenness," the old pilgrim ended with a kindly smile. The peasant turned away and walked off, shaking his head and muttering about mad people.
Perhaps I am already mad . . .
January 23, 2023
"毓賳丿賲丕 賳卮毓乇 亘丕賱賲賱賱 賳氐亘丨 賷丕卅爻賷賳 賲賳 兀賳賮爻賳丕. 賰購賱 卮賷亍 賷購卮毓乇賳丕 亘丕賱賲賱賱 毓賱賶 丕賱賮賵乇貙 賱兀賳賴 賷氐丿乇 賲賳 賲購亘丕丿乇丞 卮禺氐賷丞. 賷噩亘 兀賳 鬲兀鬲賷 丕賱賯胤賷毓丞 賲賳 丕賱禺丕乇噩. 毓賳丿卅匕 爻賷賰賵賳 丕賱丕禺鬲賷丕乇 爻丕丨賯丕賸貙 賱丕 賷購胤丕賯貙 賱賮乇胤 毓賵夭 乇睾亘丕鬲賴. 廿賳 丕賱賲賱賱 毓丿賲 乇囟丕 賷鬲賰乇乇 賰購賱 孬丕賳賷丞貙 廿賳賴 丕卮賲卅夭丕夭 丕賱亘丿丕賷丕鬲: 賷購氐亘丨 賰購賱 卮賷亍 賲購乇賴賯丕賸 亘賲噩乇丿 丕賱賯賷丕賲 亘賴貙 賱兀賳賳賷 兀賳丕 賲賳 爻賷賯賵賲 亘賴."
賰鬲丕亘 "丕賱賲卮賷 賮賱爻賮丞" 賱賱賰丕鬲亘 丕賱賮乇賳爻賷 "賮乇賷丿賷乇賷賰 睾乇賵" 賷鬲丨丿孬 毓賳 兀賳 賮毓賱 丕賱賲卮賷 賮賷 匕丕鬲賴 賴賵 賮賱爻賮丞貙 賷購爻丕毓丿 丕賱亘卮乇 亘卮賰賱丕賸 賲丕 賱賱鬲禺賱氐 賲賳 丕賱賲賱賱 賵丕賱乇鬲丕亘丞 亘賱 賵賯丿 賷氐賱 廿賱賶 兀賳賴 賷購爻丕毓丿賰 廿賱賶 丕賱廿亘丿丕毓貙 賵廿賳賴 賱賷爻鬲 賲噩乇丿 乇賷丕囟丞 賲丕貙 賮賴賵 賱丕 賷購賳賰乇 兀賳 賮毓賱 丕賱賲卮賷 賷購爻丕毓丿 丕賱噩爻丿 毓賱賶 丕賱丨氐賵賱 毓賱賶 丕賱丕爻鬲乇禺丕亍貙 賱賰賳賴 賷賯賵賱 賱賳丕 兀賷囟丕賸 兀賳 丕賱賲卮賷貙 賷爻丕毓丿賰 毓賱賶 丕賱爻賲賵 亘兀賮賰丕乇賰 賵乇賵丨賰貙 賲賳 禺賱丕賱 毓丿賷丿 賲賳 丕賱鬲噩丕乇亘 賵丕賱丨賰丕賷丕鬲 賱賰購鬲丕亘 賵賲賮賰乇賷賳 賲孬賱: 孬賵乇賵貙 乇丕賲亘賵貙 賳賷鬲卮賴貙 賵噩丕賳 噩丕賰 乇賵爻賵貙 賵賰丕賳胤貙 賵丕賱賲賴丕鬲賲丕 睾丕賳丿賷貙 賵睾賷乇賴賲.
賰卮禺氐 賲購丨亘 賱賱賲卮賷貙 兀丨亘 兀賳 兀丐丿賷賴 賮賷 丌禺乇 爻丕毓丕鬲 丕賱賱賷賱貙 賱兀卮丕賴丿 亘丿丕賷丕鬲 丕賱氐亘丕丨貙 賵噩丿鬲 囟丕賱鬲賷 賮賷 賴匕丕 丕賱賰鬲丕亘貙 賱兀賮賴賲 賱賲丕匕丕 兀氐乇 毓賱賶 賮毓賱 丕賱賲卮賷貙 賵鬲兀丿賷鬲賴 丕賱賲購爻鬲賲乇丞貙 賱賲丕匕丕 兀丨賷丕賳丕賸 兀噩丿 賳賮爻賷 賵噩丿鬲 丕賱毓丿賷丿 賲賳 丕賱兀賮賰丕乇 賮賷 胤乇賷賯賷貙 賵賱賲 兀噩丿賴丕 賵兀賳丕 噩丕賱爻 毓賱賶 賲賰鬲亘賷貙 賱賲丕匕丕 兀噩丿 賳賮爻賷 兀丨賷丕賳丕賸 賮賷 賲爻賷乇鬲賷 丕賱氐睾賷乇丞貙 兀乇賰夭 毓賱賶 賳賯胤丞 賲丕 丕鬲兀賲賱 賮賷賴丕貙 賱兀丨丕賵賱 兀賳 兀爻亘乇 兀睾賵丕乇賴丕 丨鬲賶 兀氐賱 廿賱賶 賲丕 禺賱賮賴丕.
賴匕丕 賰鬲丕亘 賲購賴賲 賱賲購丨亘賷 丕賱賲卮賷貙 賲購賲鬲毓貙 賯丿 鬲鬲卮丕亘賴 賲賵囟賵毓丕鬲賴 賰鬲卮丕亘賴 禺胤賵丕鬲賰 丌孬賳丕亍 丕賱賲卮賷貙 賵賱賰賳賰 爻鬲馗賱 鬲購丨亘 丕賱賲卮賷貙 賵爻鬲馗賱 鬲購丨亘 丕賱賲賵丕囟賷毓 丕賱鬲賷 賷鬲丨丿孬 毓賳賴丕 丕賱賰丕鬲亘貙 賵鬲賱賰 丕賱兀賲孬賱丞 丕賱丨賷丞 丕賱鬲賷 賯丿賲賴丕 賱賳丕 賲賳 丨賷丕丞 丕賱毓丿賷丿 賲賳 丕賱賲購賮賰乇賷賳 賵丕賱賰購鬲丕亘貙 丕賱匕賷賳 賱賲 賱賷賰賵賳賵丕 賰匕賱賰貙 廿賱丕 亘爻亘亘 賮毓賱 丕賱賲卮賷.
賵廿賳 丕賱賲卮賷 賮賷 丨丿 匕丕鬲賴貙 賮賱爻賮丞貙 賯丿 鬲購毓亘乇 毓賳 賰購賱 卮禺氐貙 賵鬲亘賷賳 賱賴 卮禺氐賷鬲賴.
January 25, 2018
Ba艧谋ma bir 艧ey gelmeyecekse y眉r眉meyi sevmiyorum, daha do臒urusu eskisi kadar sevmiyorum diyeyim. Eskiden -kim bilir belki de daha 莽ok vaktim vard谋- y眉r眉mek i莽in bahane ararken 枚zellikle son y谋llarda y眉r眉memek i莽in ne gerekiyorsa yap谋yorum. San谋r谋m bunda g眉ndelik hayat谋n yo臒unlu臒u ve vakit kaybetmek istemenin bo臒ucu bask谋s谋n谋n etkisi b眉y眉k.
Bu kitab谋 da sesli kitap olarak dinledim. Bir莽ok de臒erli d眉艧眉n眉r眉n hem hayat谋n谋 hem de y眉r眉menin bu ki艧ilerin hayat谋ndaki yerinin anlat谋ld谋臒谋 bu kitapta baz谋 yerlerde o kadar y眉r眉me iste臒i ile doldum ki, 枚zellikle de trafik varken :), arabadan inip y眉r眉meye ba艧lama臒谋 bir莽ok kez d眉艧眉nd眉m. Ayr谋ca kitab谋n ak谋c谋 ve g眉zel bir dili var. 陌nsan谋 al谋p g枚t眉r眉yor.
Asl谋nda y眉r眉mek ger莽ekten 莽ok g眉zel bir spor. Her ne kadar kitab谋n ilk b枚l眉m眉 "y眉r眉mek bir spor de臒ildir" yaz谋s谋n谋 okumadan 枚nce de benzerini d眉艧眉nsem de yine de y眉r眉mek deyince akl谋ma ilk olarak sporun gelmesini engelleyemiyorum. Ama 艧u da var ki; bu kitaptan sonra y眉r眉menin sadece bir spor olmad谋臒谋n谋 ba艧ka bir hayat tarz谋 oldu臒una tam olarak kanaat getirdim.
San谋r谋m eskiden oldu臒u gibi yeniden yollara d眉艧me zaman谋 geldi! En az谋ndan bir s眉re d眉nyan谋n skandallar谋ndan ve 莽alkant谋lar谋ndan bir s眉reli臒ine de olsa uzakla艧mak i莽in bunu denemem gerek.
Bu kitab谋 da sesli kitap olarak dinledim. Bir莽ok de臒erli d眉艧眉n眉r眉n hem hayat谋n谋 hem de y眉r眉menin bu ki艧ilerin hayat谋ndaki yerinin anlat谋ld谋臒谋 bu kitapta baz谋 yerlerde o kadar y眉r眉me iste臒i ile doldum ki, 枚zellikle de trafik varken :), arabadan inip y眉r眉meye ba艧lama臒谋 bir莽ok kez d眉艧眉nd眉m. Ayr谋ca kitab谋n ak谋c谋 ve g眉zel bir dili var. 陌nsan谋 al谋p g枚t眉r眉yor.
Asl谋nda y眉r眉mek ger莽ekten 莽ok g眉zel bir spor. Her ne kadar kitab谋n ilk b枚l眉m眉 "y眉r眉mek bir spor de臒ildir" yaz谋s谋n谋 okumadan 枚nce de benzerini d眉艧眉nsem de yine de y眉r眉mek deyince akl谋ma ilk olarak sporun gelmesini engelleyemiyorum. Ama 艧u da var ki; bu kitaptan sonra y眉r眉menin sadece bir spor olmad谋臒谋n谋 ba艧ka bir hayat tarz谋 oldu臒una tam olarak kanaat getirdim.
San谋r谋m eskiden oldu臒u gibi yeniden yollara d眉艧me zaman谋 geldi! En az谋ndan bir s眉re d眉nyan谋n skandallar谋ndan ve 莽alkant谋lar谋ndan bir s眉reli臒ine de olsa uzakla艧mak i莽in bunu denemem gerek.
April 5, 2016
Upon reading the back and inside jacket, I was expecting an intellectually rigourous examination of the role walking played in the work of assorted philosophers, as well as some consideration of different kinds of walking as political or philosophical acts. I was disappointed.
The ghost of that book is hidden in this one, but at almost every opportunity Gros ruins that potential by universalizing his own experiences of walking or by denigrating communities and academic conversations. Indeed, one of the most pervasive themes of this book is how little Gros respects social pleasures or the intellectual work done in scholarly communities; this book is frankly anti-intellectual and anti-populist in many places. He is not at all interested in other people's perspectives and is blind to the things which he takes for granted but others do not have (ie. the free time to go on long walks, the security to ignore the news).
Between these frustrations Gros does have some interesting observations about his chosen philosophers and details some fairly interesting history about pilgrimages and such. However, these high points are mostly overshadowed by pages and pages of unsupported claims; I don't think I would recommend this book unless you really want those short observations I was talking about.
The ghost of that book is hidden in this one, but at almost every opportunity Gros ruins that potential by universalizing his own experiences of walking or by denigrating communities and academic conversations. Indeed, one of the most pervasive themes of this book is how little Gros respects social pleasures or the intellectual work done in scholarly communities; this book is frankly anti-intellectual and anti-populist in many places. He is not at all interested in other people's perspectives and is blind to the things which he takes for granted but others do not have (ie. the free time to go on long walks, the security to ignore the news).
Between these frustrations Gros does have some interesting observations about his chosen philosophers and details some fairly interesting history about pilgrimages and such. However, these high points are mostly overshadowed by pages and pages of unsupported claims; I don't think I would recommend this book unless you really want those short observations I was talking about.
July 6, 2021
Ankara-Ayval谋k yolunda arabay谋 otomatik pilota alarak (e艧im), sesli kitap olarak t眉ketip, 枚nemli yerleri i艧lemeli beyaz yast谋k 眉zerine koydu臒um defterime itina ile dolmakalemimle yazarak yolu bitirdi臒im bu felsefi kitap tavsiye olunur.
"...Thoreau'da kemikle艧mi艧 bir hesap tak谋nt谋s谋 vard谋r. S谋rf nitelik ad谋na ekonomik nicelik hesaplar谋n谋 bir kenara atal谋m demez. Aksine hesaplamam谋z谋, her zaman 枚l莽眉p tartmam谋z谋 savunur. Tam olarak ne kazan谋yorum, veya ne kaybediyorum. 脟ok para kazanmak ad谋na sade bir ya艧amdan neleri feda ediyorum. Zengin olmak zenginlere neye mal oluyor. 脟al谋艧maya, endi艧elenmeye, hep tetikte olmaya ve hi莽bir zaman oluruna b谋rakmamaya m谋? Thoreau bir 莽at谋ya, duvarlara, kap谋ya ve sandalyelere ihtiyac谋m谋z oldu臒unu kabul eder, ama bu tam olarak hangi kap谋, hangi 莽at谋? E臒er yald谋zl谋 kap谋 kollar谋 olan 莽ok b眉y眉k bir ev istiyorsan谋z bunun i莽in senelerce 莽al谋艧man谋z ve hava durumunu ve g枚ky眉z眉n眉n rengini unutman谋z gerekir. B枚ylece kimseye faydas谋 dokunmayacak epey kar elde edersiniz. Halbuki yaln谋zca sizi so臒uktan koruyacak bir 莽at谋ya, sadece 眉莽 sandalyeye; birincisi oturmak, ikincisi arkada艧l谋k, 眉莽眉nc眉s眉 de topluluk i莽in, bir yata臒a ve 眉st眉n眉ze serece臒iniz sa臒lam bir battaniyeye sahip olmak 莽ok para etmez. 脟ok az emek ister. Biraz el i艧莽ili臒i, pirin莽le takas etmek i莽in fasulye yeti艧tirmek... Ama getirisi 莽oktur! Kalan zamanda bedeninizi doyuracak uzun y眉r眉y眉艧ler yapabilir, g眉nde 眉莽 d枚rt saat do臒an谋n 眉cretsiz g枚sterilerinin, hayvanlar, ormandaki 谋艧谋k oyunlar谋, g枚ldeki mavi tonlar... tad谋na varabilirsiniz. Hesap i艧te bu ve g枚r眉yoruz ki olduk莽a yorucu. Sade bir ya艧am i莽in haftada bir g眉n 莽al谋艧mak yeterli. Di臒er g眉nlerde 莽al谋艧mak nafile olan谋, bo艧 olan谋 ve gereksiz olan谋 olup 枚m眉r t枚rp眉s眉d眉r. 脟al谋艧mak sefalet 眉retti臒i kadar servet 眉retir. Burada sefalet servetin z谋tt谋 de臒il, aksine eksiksiz tamamlay谋c谋s谋d谋r..."
"...Kant kab谋zl谋ktan, Nietzsche kusmaktan muzdaripti. Hassas yap谋l谋 Kant uzun 枚mr眉n眉 -80'i g枚rm眉艧t眉r- tavizsiz ya艧am bi莽imine bor莽lu oldu臒unu d眉艧眉n眉rd眉. B眉y眉k ilgi duydu臒u beslenme biliminin ya艧amdan zevk alma sanat谋 de臒il, ya艧am谋 uzatma sanat谋 oldu臒unu d眉艧眉n眉rd眉. G眉nde sadece 1 枚臒眉n yerdi..."
"...Flan枚r y谋k谋c谋d谋r. Kalabal谋臒谋 ticareti ve kenti, bunlar谋n de臒erlerini de y谋kar. Geni艧 alanlarda y眉r眉yen, s谋rt谋nda 莽antayla dola艧an insan, uygarl谋臒a ani bir k谋r谋lmayla, bir reddetmenin keskin taraf谋yla kar艧谋 莽谋kar. Flan枚r 莽ok mu臒lak y眉r眉r. Modernli臒e direnmesi ikirciklidir. Y谋k谋m bir kar艧谋 莽谋kma meselesi de臒il, savu艧turma, y枚n de臒i艧tirme, sakince kabul etme ve oyalanmadan yola devam etme meselesidir. Flan枚r yaln谋zl谋臒谋, h谋z谋 ve 莽谋karc谋l谋臒谋 y谋kar. Flan枚r uyumsuzdur. O'nu anonim kitleden d谋艧lamadan ya da uza臒a koymadan soyutlay谋p kendi i莽inde tekille艧tiren kati bir uyumsuzluktur bu..."
"...Y眉r眉mek kiri pas谋 ovulmu艧, toplumsal verni臒in kaz谋nd谋臒谋, safras谋 at谋lm谋艧, sosyal bedenlerden kurtulmu艧, kofluklardan ve maskelerden s谋yr谋lm谋艧 bir hayat ya艧amakt谋r..."
"...Gandhi temel ihtiya莽lar d谋艧谋nda l眉ks i莽inde ya艧aman谋n insan谋n kom艧usunu s枚m眉rmesi anlam谋na geldi臒ini s枚yler..."
"...Thoreau'da kemikle艧mi艧 bir hesap tak谋nt谋s谋 vard谋r. S谋rf nitelik ad谋na ekonomik nicelik hesaplar谋n谋 bir kenara atal谋m demez. Aksine hesaplamam谋z谋, her zaman 枚l莽眉p tartmam谋z谋 savunur. Tam olarak ne kazan谋yorum, veya ne kaybediyorum. 脟ok para kazanmak ad谋na sade bir ya艧amdan neleri feda ediyorum. Zengin olmak zenginlere neye mal oluyor. 脟al谋艧maya, endi艧elenmeye, hep tetikte olmaya ve hi莽bir zaman oluruna b谋rakmamaya m谋? Thoreau bir 莽at谋ya, duvarlara, kap谋ya ve sandalyelere ihtiyac谋m谋z oldu臒unu kabul eder, ama bu tam olarak hangi kap谋, hangi 莽at谋? E臒er yald谋zl谋 kap谋 kollar谋 olan 莽ok b眉y眉k bir ev istiyorsan谋z bunun i莽in senelerce 莽al谋艧man谋z ve hava durumunu ve g枚ky眉z眉n眉n rengini unutman谋z gerekir. B枚ylece kimseye faydas谋 dokunmayacak epey kar elde edersiniz. Halbuki yaln谋zca sizi so臒uktan koruyacak bir 莽at谋ya, sadece 眉莽 sandalyeye; birincisi oturmak, ikincisi arkada艧l谋k, 眉莽眉nc眉s眉 de topluluk i莽in, bir yata臒a ve 眉st眉n眉ze serece臒iniz sa臒lam bir battaniyeye sahip olmak 莽ok para etmez. 脟ok az emek ister. Biraz el i艧莽ili臒i, pirin莽le takas etmek i莽in fasulye yeti艧tirmek... Ama getirisi 莽oktur! Kalan zamanda bedeninizi doyuracak uzun y眉r眉y眉艧ler yapabilir, g眉nde 眉莽 d枚rt saat do臒an谋n 眉cretsiz g枚sterilerinin, hayvanlar, ormandaki 谋艧谋k oyunlar谋, g枚ldeki mavi tonlar... tad谋na varabilirsiniz. Hesap i艧te bu ve g枚r眉yoruz ki olduk莽a yorucu. Sade bir ya艧am i莽in haftada bir g眉n 莽al谋艧mak yeterli. Di臒er g眉nlerde 莽al谋艧mak nafile olan谋, bo艧 olan谋 ve gereksiz olan谋 olup 枚m眉r t枚rp眉s眉d眉r. 脟al谋艧mak sefalet 眉retti臒i kadar servet 眉retir. Burada sefalet servetin z谋tt谋 de臒il, aksine eksiksiz tamamlay谋c谋s谋d谋r..."
"...Kant kab谋zl谋ktan, Nietzsche kusmaktan muzdaripti. Hassas yap谋l谋 Kant uzun 枚mr眉n眉 -80'i g枚rm眉艧t眉r- tavizsiz ya艧am bi莽imine bor莽lu oldu臒unu d眉艧眉n眉rd眉. B眉y眉k ilgi duydu臒u beslenme biliminin ya艧amdan zevk alma sanat谋 de臒il, ya艧am谋 uzatma sanat谋 oldu臒unu d眉艧眉n眉rd眉. G眉nde sadece 1 枚臒眉n yerdi..."
"...Flan枚r y谋k谋c谋d谋r. Kalabal谋臒谋 ticareti ve kenti, bunlar谋n de臒erlerini de y谋kar. Geni艧 alanlarda y眉r眉yen, s谋rt谋nda 莽antayla dola艧an insan, uygarl谋臒a ani bir k谋r谋lmayla, bir reddetmenin keskin taraf谋yla kar艧谋 莽谋kar. Flan枚r 莽ok mu臒lak y眉r眉r. Modernli臒e direnmesi ikirciklidir. Y谋k谋m bir kar艧谋 莽谋kma meselesi de臒il, savu艧turma, y枚n de臒i艧tirme, sakince kabul etme ve oyalanmadan yola devam etme meselesidir. Flan枚r yaln谋zl谋臒谋, h谋z谋 ve 莽谋karc谋l谋臒谋 y谋kar. Flan枚r uyumsuzdur. O'nu anonim kitleden d谋艧lamadan ya da uza臒a koymadan soyutlay谋p kendi i莽inde tekille艧tiren kati bir uyumsuzluktur bu..."
"...Y眉r眉mek kiri pas谋 ovulmu艧, toplumsal verni臒in kaz谋nd谋臒谋, safras谋 at谋lm谋艧, sosyal bedenlerden kurtulmu艧, kofluklardan ve maskelerden s谋yr谋lm谋艧 bir hayat ya艧amakt谋r..."
"...Gandhi temel ihtiya莽lar d谋艧谋nda l眉ks i莽inde ya艧aman谋n insan谋n kom艧usunu s枚m眉rmesi anlam谋na geldi臒ini s枚yler..."
Read
September 21, 2023For about 50 pages I enjoyed the strident prose, the brisk sense of purpose. I felt I was taking quick strides uphill, trying to keep up with an intimidating and knowledgeable guide.
It slowly became clear we were walking nowhere I wanted to go.
I thought I enjoyed walking: day hikes, strolling with friends, touring the neighborhood with my toddler. No, says Gros. That is not walking. That is pathetic. That is domesticated. That is warm, flavorless pap. Real walking is when real men forsake society and its petty entanglements to tread unencumbered upon the face of the earth that birthed them.
I was under the mistaken impression that men come from wombs, and the wombs belong to people, and some of those people enjoy walking too. No. Wrong. Men do not owe their existence to mothers, families, towns, or anything of the sort. Men owe nothing to anyone, except they owe it to themselves to walk briskly away from anyone who would hope to encumber them.
(Do women walk? I suppose it's possible, but the book offers no examples.)
I appreciate some of Gros's insights. The walker's relationship to time and place. The Thoreauvian sense of calm. The Nietzschean escape from musty libraries.
But too many of his heroes are like Diogenes the Cynic, who receives praise for - let me check my notes - pissing on a wedding banquet. According to Gros, this highlights the ghastly hypocrisy of pissing elsewhere. Ha! Idiots! Who could be so stupid as to see a difference between pissing on other people's food, and not doing so?
Gros has some beautiful things to say about walking. But the book is also full of fantasies of rejecting society: fantasies deaf to every insight of social science, fantasies that don't even begin to make room for women or femininity, fantasies that seem antithetical to the quiet wisdom that I find I'm walking.
I suppose the title is well chosen. Gros understands that this is not THE philosophy of walking, but A philosophy, one of many. Alas, it's not one I wish to follow.
It slowly became clear we were walking nowhere I wanted to go.
I thought I enjoyed walking: day hikes, strolling with friends, touring the neighborhood with my toddler. No, says Gros. That is not walking. That is pathetic. That is domesticated. That is warm, flavorless pap. Real walking is when real men forsake society and its petty entanglements to tread unencumbered upon the face of the earth that birthed them.
I was under the mistaken impression that men come from wombs, and the wombs belong to people, and some of those people enjoy walking too. No. Wrong. Men do not owe their existence to mothers, families, towns, or anything of the sort. Men owe nothing to anyone, except they owe it to themselves to walk briskly away from anyone who would hope to encumber them.
(Do women walk? I suppose it's possible, but the book offers no examples.)
I appreciate some of Gros's insights. The walker's relationship to time and place. The Thoreauvian sense of calm. The Nietzschean escape from musty libraries.
But too many of his heroes are like Diogenes the Cynic, who receives praise for - let me check my notes - pissing on a wedding banquet. According to Gros, this highlights the ghastly hypocrisy of pissing elsewhere. Ha! Idiots! Who could be so stupid as to see a difference between pissing on other people's food, and not doing so?
Gros has some beautiful things to say about walking. But the book is also full of fantasies of rejecting society: fantasies deaf to every insight of social science, fantasies that don't even begin to make room for women or femininity, fantasies that seem antithetical to the quiet wisdom that I find I'm walking.
I suppose the title is well chosen. Gros understands that this is not THE philosophy of walking, but A philosophy, one of many. Alas, it's not one I wish to follow.
December 26, 2016
While I love to read non fiction, and read on average three books per week (we don't have a tv), its rare that I find a book that draws me back over and over, to re-read. This is one of those rare books.
Love walking myself, but never stopped to consider how it effected my way of thinking. Now I do. Kant,Nietzsche, Thoreau, Jesus, Gandhi and many others are in this book. Some walked with others like Gandhi and Jesus, but many preferred to walk alone. Some with a walking stick, some with their hands folded or in their pockets.
Some preferred remote areas, others were drawn to river and mountains. Some walked to also relieve depression or physical pain. And folks like Nietzsche had a set time of day. Some walked for hours and hours, sometimes daily. Whereas some did brief walks that were akin to a daily vitamin. Then there were those like Jesus and Gandhi who walked for days, weeks and months, often for a cause for change.
Will never look at my walking the same way again. And will even borrow some of the thinking these folks used to make their walks more productive mind, body or spirit.
Love walking myself, but never stopped to consider how it effected my way of thinking. Now I do. Kant,Nietzsche, Thoreau, Jesus, Gandhi and many others are in this book. Some walked with others like Gandhi and Jesus, but many preferred to walk alone. Some with a walking stick, some with their hands folded or in their pockets.
Some preferred remote areas, others were drawn to river and mountains. Some walked to also relieve depression or physical pain. And folks like Nietzsche had a set time of day. Some walked for hours and hours, sometimes daily. Whereas some did brief walks that were akin to a daily vitamin. Then there were those like Jesus and Gandhi who walked for days, weeks and months, often for a cause for change.
Will never look at my walking the same way again. And will even borrow some of the thinking these folks used to make their walks more productive mind, body or spirit.
April 5, 2025
gros'un y眉r眉mek hakk谋ndaki d眉艧眉nceleri ho艧uma gitti. onun i莽in y眉r眉mek bir t眉r 枚zg眉rle艧me, sakinle艧me, hatta ar谋nma gibi. 枚zellikle anda kalmakta zorland谋臒谋m谋z g眉nler i莽in 枚nerdi臒i yava艧 ve fark谋ndal谋kla yap谋lan y眉r眉y眉艧 fikri, benim 'y眉r眉meye' kar艧谋 bak谋艧谋m谋 de臒i艧tirdi. ve bence kitab谋n en g眉zel yan谋, yaln谋zca felsefi d眉艧眉ncelerle s谋n谋rl谋 kalmam谋艧 olmas谋. araya ki艧isel deneyimler ve tarihten 枚rnekler de katmas谋, okumay谋 莽ok daha keyifli bir hale getiriyor. okurken sanki biriyle birlikte y眉r眉y眉p sohbet ediyormu艧um gibi hissettim.. bu aralar b枚yle hisleri 枚zledi臒im i莽in, bana 莽ok iyi geldi 馃挋
July 26, 2016
Meh. Have read better books about walking. I disliked his preachy, old-fashioned, highfalutin style. Read Rebecca Solnit鈥檚 book on walking, Wanderlust; I found it immensely more engaging and relatable.
November 13, 2023
"丕賳賳丕 賱丕 賳賲囟賷貙 賵賳丨賳 賳賲卮賷貙 賱賱賯丕亍 兀賳賮爻賳丕貙 賰賲丕 賱賵 賰丕賳 丕賱兀賲乇 賲鬲毓賱賯賸丕 亘廿爻鬲乇噩丕毓 丕賱匕丕鬲貙 賵丕賱鬲丨乇乇 賲賳 兀卮賰丕賱 丕賱廿睾鬲乇丕亘 丕賱賯丿賷賲丞貙 賱廿爻鬲毓丕丿丞 丕賱匕丕鬲 丕賱丨賯賷賯賷丞 賵丕賱賴賵賷丞 丕賱賲賮賯賵丿丞. 毓賳丿 丕賱賲卮賷 賷賮賱鬲 丕賱賲乇亍 賲賳 賮賰乇丞 丕賱賴賵賷丞 賳賮爻賴丕貙 賲賳 丕賱廿睾賵丕亍 亘兀賳 賷賰賵賳 兀丨丿賴賲貙 賲賳 丕賱丨氐賵賱 毓賱賶 丕爻賲 賵鬲丕乇賷禺 丌禺乇."
賲噩賲賵毓丞 賲賳 丕賱賲賯丕賱丕鬲 毓賳 丕賱賲卮賷 賰賮賱爻賮丞 賵兀爻賱賵亘 丨賷丕丞貙 賷禺鬲賱賮 丕賱賲毓賳賶 亘賷賳 丕賱卮禺氐賷丕鬲 丕賱毓丿賷丿丞 丕賱鬲賷 鬲賰賱賾賲 毓賳賴丕 丕賱亘丕丨孬 賲孬賱 賳賷鬲卮賴 賵乇丕賲亘賵 賵乇賵爻賾賵 賵睾丕賳丿賷 賵睾賷乇賴賲.. 賵毓賳 賳馗乇鬲賴賲 丕賱賶 丕賱賲卮賷 賵賰賷賮賷丞 賲賲丕乇爻鬲賴 賵賲丕 賷孬賷乇 丕賱賲卮賷 賮賷賴賲 賲賳 兀賮賰丕乇 丕賵 爻賱丕賲 丕賵 卮毓乇 丕賵 賮賱爻賮丞..
"丕賱賲卮賷 賴丿賷 賵賳丿丕亍. 賳賲卮賷 丕賷囟賸丕 賱賰賷 賳賯胤毓 賲毓 兀賲乇 賵賳禺賱氐 兀賳賮爻賳丕: 賳囟毓 丨丿賸丕 賳賴丕卅賷賸丕 賱氐禺亘 丕賱毓丕賱賲貙 賵鬲乇丕賰賲 丕賱賲賴丕賲貙 賵丕賱丕爻鬲賳夭丕賮. 賵賱賷爻 賴賳丕賰 賵爻賷賱丞 兀賮囟賱 賱賱賳爻賷丕賳貙 賵鬲乇賰 丕賱賲賰丕賳貙 睾賷乇 丕賱賲賱賱 丕賱毓馗賷賲 賱賱胤乇賯丕鬲貙 賵丕賱乇鬲丕亘丞 丕賱賱丕賲丨丿賵丿丞 賱賲爻丕乇丕鬲 丕賱睾丕亘丕鬲. 賵亘匕賱賰 賷賰賵賳 丕賱賲卮賷 亘賲毓賳賶 丕賱丕賳賮氐丕賱貙 賵丕賱乇丨賷賱 賵丕賱鬲禺賱賷."
賰鬲丕亘 賲賲鬲毓 賮賷 丕賱賰孬賷乇 賲賳 賮氐賵賱賴 賵賲賲賱 賮賷 兀噩夭丕亍 兀賷囟賸丕貙 賱賰賳賴 賷購馗賴乇 賯賷賲丞 丕賱賲卮賷 賵鬲兀孬賷乇丕賴丕 亘賱 丕賳賴 丿毓賵丞 賳丨賵 丕毓鬲賲丕丿 丕賱賲卮賷 賰賮賱爻賮丞 丨賷丕丞.
April 21, 2019
"Fakat sadece y眉r眉y眉艧 bizi mecburiyet yan谋lsamalar谋ndan kurtarmay谋 ba艧ar谋r."
"Kitaplar g眉ndelik ya艧am谋n s谋k谋nt谋s谋ndan ka莽谋艧 de臒il, bir ya艧amdan 枚tekine ge莽i艧 arac谋 olmal谋d谋r."
馃挋
"Kitaplar g眉ndelik ya艧am谋n s谋k谋nt谋s谋ndan ka莽谋艧 de臒il, bir ya艧amdan 枚tekine ge莽i艧 arac谋 olmal谋d谋r."
馃挋
November 30, 2021
Iako sam uglavnom ku膰ni moljac, obo啪avam tumaranje. Lutala拧tvo, ako se razume kao samom sebi svrha, mo啪e doneti neo膷ekivane radosti i iznena膽enja. Nikad, zapravo, ne mo啪emo sasvim poznavati put, makar na njemu bili i hiljadama puta. Ne拧to 膰e stalno promicati 鈥� kako kroz varljivost se膰anja i percepcije, tako i kroz to da se u na拧em okru啪enju sve menja, od ugla pod kojim su stvari osvetljene do mikro膷estica u vazduhu.
Ono 拧to je poznato, dakle, ne mora da bude i ono 拧to je spoznato.
Imaju膰i to u vidu, hodanje ima privilegovano mesto u 膷ovekovom samopotvr膽ivanju. Kao ujedno i fizi膷ka i saznajna i kontemplativna aktivnost, objedinjuje razli膷ite 膷ovekove mogu膰nosti i 膷ine膰i ga ispunjenim kroz ose膰aj bivanja-u-svetu. Hodanje je, zapravo, najneposredniji kontakt sa sredinom i preduslov za sve druge aktivnosti, 拧to deluje gotovo banalno, ali banalnosti ne moraju biti neta膷ne, jo拧 manje neva啪ne.
Dakle, korak-po-korak, izazivamo gravitaciju, saznavamo, pokre膰emo telo i dodirujemo se sa sobom i sa svetom. I iako ovo deluje pomalo mistifikatorski, zapravo je sasvim suprotno 鈥� hodanje upravo demistifikuje stvarnost, time 拧to 膷oveka vra膰a u svet. Frederik Gro 拧tavi拧e prime膰uje kako ono zapravo negira identitet: 鈥濿hat I mean is that by walking you are not going to meet yourself. By walking, you escape from the very idea of identity, the temptation to be someone, to have a name and a history.鈥�
Hoda膷 (u glavi mi je, naravno, uli膷ni hoda膷 Partibrejkersa) je pomalo 膷ovek bez svojstava, pomalo dokon, pomalo zabrinut i umnogome obele啪en stalnom nestalno拧膰u. Stoga, hodanje mo啪e biti poeti膷ki, politi膷ki, filozofski, rekreativni, poslovni, hedonisti膷ki, religiozni 膷in. Veza hodanja i filozofije je posebno izra啪ena 鈥� od peripateti膷ara (u prevodu 鈥� 拧eta膷a), preko Kantove dnevne rutine 拧etanja, sve do Ni膷eovog tvr膽enja iz 鈥濫cce Homo鈥� da je mirno sedenje pravi greh protiv Svetog Duha, a da sve predrasude proisti膷u iz na拧e utrobe.
艩to se knji啪evnosti ti膷e, u skladu sa Ni膷eovim razmatranjima 鈥� Gro prime膰uje da su najbolje knjige one koje su tumarala膷ke, lutala膷ke, koje nisu pod teretom mirovanja i pod diktatom citata i drugih knjiga. Groova knjiga je, ipak, daleko manje tumarala膷ka nego 拧to bi to on mo啪da hteo 鈥� ona se, zapravo, vrlo lako 膷ita i svako poglavlje predstavlja zaokru啪en koncept, bez talasanja zna膷enjima. Iako se uvek obradujem kad prona膽em ne拧to vezano za ovu temu, prednost bih ipak dao knjizi Rebeke Solnit 鈥濴utala拧tvo: istorija hodanja鈥�, ali svako ko sa mnom deli ovo interesovanje, svakako treba da Groovu knjigu ima u vidu. I kako to biva sa dobrim knjigama i inspirativnim 拧etnjama, ovde sam saznao i jednu vrlo zanimljivu bizarnost 鈥� kinici su jeli sirovo meso, a sam Diogen je navodno umro tako 拧to je poku拧ao da pojede 啪ivu hobotnicu. 膶udo jedno kako trivije menjaju sve. Evo, iz Diogenovog bureta, 拧ta da se radi, sad viri pipak.
Ono 拧to je poznato, dakle, ne mora da bude i ono 拧to je spoznato.
Imaju膰i to u vidu, hodanje ima privilegovano mesto u 膷ovekovom samopotvr膽ivanju. Kao ujedno i fizi膷ka i saznajna i kontemplativna aktivnost, objedinjuje razli膷ite 膷ovekove mogu膰nosti i 膷ine膰i ga ispunjenim kroz ose膰aj bivanja-u-svetu. Hodanje je, zapravo, najneposredniji kontakt sa sredinom i preduslov za sve druge aktivnosti, 拧to deluje gotovo banalno, ali banalnosti ne moraju biti neta膷ne, jo拧 manje neva啪ne.
Dakle, korak-po-korak, izazivamo gravitaciju, saznavamo, pokre膰emo telo i dodirujemo se sa sobom i sa svetom. I iako ovo deluje pomalo mistifikatorski, zapravo je sasvim suprotno 鈥� hodanje upravo demistifikuje stvarnost, time 拧to 膷oveka vra膰a u svet. Frederik Gro 拧tavi拧e prime膰uje kako ono zapravo negira identitet: 鈥濿hat I mean is that by walking you are not going to meet yourself. By walking, you escape from the very idea of identity, the temptation to be someone, to have a name and a history.鈥�
Hoda膷 (u glavi mi je, naravno, uli膷ni hoda膷 Partibrejkersa) je pomalo 膷ovek bez svojstava, pomalo dokon, pomalo zabrinut i umnogome obele啪en stalnom nestalno拧膰u. Stoga, hodanje mo啪e biti poeti膷ki, politi膷ki, filozofski, rekreativni, poslovni, hedonisti膷ki, religiozni 膷in. Veza hodanja i filozofije je posebno izra啪ena 鈥� od peripateti膷ara (u prevodu 鈥� 拧eta膷a), preko Kantove dnevne rutine 拧etanja, sve do Ni膷eovog tvr膽enja iz 鈥濫cce Homo鈥� da je mirno sedenje pravi greh protiv Svetog Duha, a da sve predrasude proisti膷u iz na拧e utrobe.
艩to se knji啪evnosti ti膷e, u skladu sa Ni膷eovim razmatranjima 鈥� Gro prime膰uje da su najbolje knjige one koje su tumarala膷ke, lutala膷ke, koje nisu pod teretom mirovanja i pod diktatom citata i drugih knjiga. Groova knjiga je, ipak, daleko manje tumarala膷ka nego 拧to bi to on mo啪da hteo 鈥� ona se, zapravo, vrlo lako 膷ita i svako poglavlje predstavlja zaokru啪en koncept, bez talasanja zna膷enjima. Iako se uvek obradujem kad prona膽em ne拧to vezano za ovu temu, prednost bih ipak dao knjizi Rebeke Solnit 鈥濴utala拧tvo: istorija hodanja鈥�, ali svako ko sa mnom deli ovo interesovanje, svakako treba da Groovu knjigu ima u vidu. I kako to biva sa dobrim knjigama i inspirativnim 拧etnjama, ovde sam saznao i jednu vrlo zanimljivu bizarnost 鈥� kinici su jeli sirovo meso, a sam Diogen je navodno umro tako 拧to je poku拧ao da pojede 啪ivu hobotnicu. 膶udo jedno kako trivije menjaju sve. Evo, iz Diogenovog bureta, 拧ta da se radi, sad viri pipak.
January 5, 2023
Hem sesli kitap hemde e-kitap olarak 莽ok rahat okumama ra臒men biraz uzun s眉rd眉 莽眉nk眉 bir 莽ok defa dinledim ve hala arada dinliyorum. Yazar谋 belli ki iyi bir ara艧t谋rmac谋 bizlere sadece y眉r眉menin felsefik y枚n眉n眉 de臒il ayn谋 zamanda d眉艧眉n眉rlerle ilgili olduk莽a ilgin莽 bilgilerle donat谋lm谋艧 bir eser sunuyor . Sadece y眉r眉me ile ilgili kitap deyip ge莽meyin, d眉nya d眉艧眉n眉rlerini, g眉n眉m眉zde ki ve ge莽mi艧teki felsefe dal谋nda uzmanla艧m谋艧 d眉艧眉n眉rlerin yazarlar谋n filozoflar谋n ya艧amlar谋ndan al谋nt谋lar yaparken onlar谋n.....
November 7, 2018
Y眉r眉mek spor de臒ildir.
Spor skor tutmakt谋r.
Kazanan ve kaybedeni vard谋r.
Disiplinden haz almad谋r spor.
Maddi pazard谋r.
Y眉r眉mek spor de臒ildir.
Y眉r眉yen manzarayla patikayla ilgilenir.
Y眉r眉mek ay谋p de臒ildir, trakking denmesine hi莽 ihtiyac谋 yoktur.
Y眉r眉mek i莽in iki baca臒谋n谋z谋n olmas谋 yeterlidir.
Gerisi fasa fisodur.
Y眉r眉rken takdire 艧ayan tek 艧ey, g枚ky眉z眉n parlakl谋臒谋d谋r.
Bir kere iki baca臒谋n谋n 眉zerinde durdumu insan,oldu臒u yerde kalamaz art谋k.
Y眉r眉mek spor de臒ildir.
Spor skor tutmakt谋r.
Kazanan ve kaybedeni vard谋r.
Disiplinden haz almad谋r spor.
Maddi pazard谋r.
Y眉r眉mek spor de臒ildir.
Y眉r眉yen manzarayla patikayla ilgilenir.
Y眉r眉mek ay谋p de臒ildir, trakking denmesine hi莽 ihtiyac谋 yoktur.
Y眉r眉mek i莽in iki baca臒谋n谋z谋n olmas谋 yeterlidir.
Gerisi fasa fisodur.
Y眉r眉rken takdire 艧ayan tek 艧ey, g枚ky眉z眉n parlakl谋臒谋d谋r.
Bir kere iki baca臒谋n谋n 眉zerinde durdumu insan,oldu臒u yerde kalamaz art谋k.
Y眉r眉mek spor de臒ildir.
March 7, 2022
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賮賰乇丞 兀賳 鬲購爻賱賲 賳賮爻賰 賱賳賮爻賰貙 兀賳 鬲鬲乇賰 丕賱毓賳丕賳 賱賯丿賲賷賰 賷賯賵丿丕賳賰 丨賷孬賲丕 兀乇丕丿賵丕貙 鬲鬲兀賲賱 賲丕 賷丨賷胤 亘賰 賲賳 丕賱卮噩乇 賵丕賱賲亘丕賳賷 賵兀乇氐賮丞 丕賱胤乇賯丕鬲 賵賰兀賳賰 丕賱毓賳氐乇 丕賱賵丨賷丿 丕賱賲鬲丨乇賰 賵爻胤 賰賱 賴匕賴 丕賱孬賵丕亘鬲貙 賴匕賴 丕賱氐賵乇丞 丕賱賲鬲睾賷乇丞 賵乇睾賲 亘爻丕胤鬲賴丕 睾賷乇 兀賳賴丕 賯丕丿乇丞 毓賱賶 廿夭丕賱丞 賰賱 毓賵丕卅賯 丕賱賷賵賲貙 鬲賱賰 丕賱卮賵丕卅亘 丕賱鬲賷 鬲毓賱賯 亘丕賱匕賴賳 亘毓丿 賷賵賲 卮丕賯 賲賳 丕賱鬲賮賰賷乇 賵丕賱毓賲賱貙 賴匕丕 賲丕 賷賮毓賱賴 丕賱賲卮賷.
兀丨亘 丕賱賰鬲亘 丕賱氐丕丿賯丞 丕賱鬲賷 賷氐丿賯 亘賴丕 丕賱毓賳賵丕賳 賲毓 丕賱賲丨鬲賵賶貙 賴賳丕 賮賷 "丕賱賲卮賷 賮賱爻賮丞賸 " 賷丨賵賱 賮乇賷丿賷乇賷賰 睾乇賵爻 丕賱賮賷賱爻賵賮 賵丕賱兀爻鬲丕匕 丕賱噩丕賲毓賷 丕賱賮乇賳爻賷 丕賱賲卮賷 賲賳 賰賵賳賴 賲賲丕乇爻丞 亘丿賳賷丞 廿賱賶 賱丨囟丕鬲 鬲兀賲賱賷丞 賮賱爻賮賷丞 賲夭丿丨賲丞 亘丕賱賲毓丕賳賷 賵丕賱鬲兀賵賷賱丕鬲貙 睾乇賵爻 賲卮賶 亘賳丕 賳丨賵 兀毓賲丕賯 兀卮賴乇 丕賱賮賱丕爻賮丞 丕賱匕賷賳 毓乇賮賴賲 丕賱鬲丕乇賷禺貙 賲孬賱 賳賷鬲卮丞貙 賰丕賳鬲貙 睾丕賳丿賷 賳賷乇賮丕賱貙貙賵睾賷乇賴賲 賲賲賳 賰丕賳鬲 丨乇賰丕鬲 兀賯丿丕賲賴賲 丕賱賲丨乇賰 丕賱兀賵賱 賱賲丨乇賰丕鬲 兀匕賴丕賳賴賲.賮噩丕亍賳丕 亘賳馗乇丞 賲睾丕賷乇丞 賰賱賷鬲賸 毓賳 鬲賱賰 丕賱鬲賷 賳毓乇賮賴丕 丨賵賱 丕賱賲卮賷.
亘丕賱賲禺鬲氐乇 兀丨亘亘鬲 丕賱賰鬲丕亘.
賲丕匕丕 亘毓丿 丕賱賯乇丕亍丞 責
賱丕 卮賷亍 兀氐丿賯 賲賳 兀賳 鬲賰賵賳 賳賮爻賰貙 賵賱賳 鬲賰賵賳 賳賮爻賰 賲丕 丿賲鬲 賲賯賷丿賸丕貙 鬲丨乇乇.
#兀亘噩丿賷丞_賮乇丨 5/5馃尫馃摎
鈥�#肠补苍诲濒别蹿濒补尘别23产辞辞办谤别惫颈别飞蝉
#丕賱賲卮賷_賮賱爻賮丞 #賮乇賷丿賷乇賷賰_睾乇賵
#睾乇丿冲亘廿賯鬲亘丕爻
#賲乇丕噩毓丞冲賰鬲丕亘
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賮賰乇丞 兀賳 鬲購爻賱賲 賳賮爻賰 賱賳賮爻賰貙 兀賳 鬲鬲乇賰 丕賱毓賳丕賳 賱賯丿賲賷賰 賷賯賵丿丕賳賰 丨賷孬賲丕 兀乇丕丿賵丕貙 鬲鬲兀賲賱 賲丕 賷丨賷胤 亘賰 賲賳 丕賱卮噩乇 賵丕賱賲亘丕賳賷 賵兀乇氐賮丞 丕賱胤乇賯丕鬲 賵賰兀賳賰 丕賱毓賳氐乇 丕賱賵丨賷丿 丕賱賲鬲丨乇賰 賵爻胤 賰賱 賴匕賴 丕賱孬賵丕亘鬲貙 賴匕賴 丕賱氐賵乇丞 丕賱賲鬲睾賷乇丞 賵乇睾賲 亘爻丕胤鬲賴丕 睾賷乇 兀賳賴丕 賯丕丿乇丞 毓賱賶 廿夭丕賱丞 賰賱 毓賵丕卅賯 丕賱賷賵賲貙 鬲賱賰 丕賱卮賵丕卅亘 丕賱鬲賷 鬲毓賱賯 亘丕賱匕賴賳 亘毓丿 賷賵賲 卮丕賯 賲賳 丕賱鬲賮賰賷乇 賵丕賱毓賲賱貙 賴匕丕 賲丕 賷賮毓賱賴 丕賱賲卮賷.
兀丨亘 丕賱賰鬲亘 丕賱氐丕丿賯丞 丕賱鬲賷 賷氐丿賯 亘賴丕 丕賱毓賳賵丕賳 賲毓 丕賱賲丨鬲賵賶貙 賴賳丕 賮賷 "丕賱賲卮賷 賮賱爻賮丞賸 " 賷丨賵賱 賮乇賷丿賷乇賷賰 睾乇賵爻 丕賱賮賷賱爻賵賮 賵丕賱兀爻鬲丕匕 丕賱噩丕賲毓賷 丕賱賮乇賳爻賷 丕賱賲卮賷 賲賳 賰賵賳賴 賲賲丕乇爻丞 亘丿賳賷丞 廿賱賶 賱丨囟丕鬲 鬲兀賲賱賷丞 賮賱爻賮賷丞 賲夭丿丨賲丞 亘丕賱賲毓丕賳賷 賵丕賱鬲兀賵賷賱丕鬲貙 睾乇賵爻 賲卮賶 亘賳丕 賳丨賵 兀毓賲丕賯 兀卮賴乇 丕賱賮賱丕爻賮丞 丕賱匕賷賳 毓乇賮賴賲 丕賱鬲丕乇賷禺貙 賲孬賱 賳賷鬲卮丞貙 賰丕賳鬲貙 睾丕賳丿賷 賳賷乇賮丕賱貙貙賵睾賷乇賴賲 賲賲賳 賰丕賳鬲 丨乇賰丕鬲 兀賯丿丕賲賴賲 丕賱賲丨乇賰 丕賱兀賵賱 賱賲丨乇賰丕鬲 兀匕賴丕賳賴賲.賮噩丕亍賳丕 亘賳馗乇丞 賲睾丕賷乇丞 賰賱賷鬲賸 毓賳 鬲賱賰 丕賱鬲賷 賳毓乇賮賴丕 丨賵賱 丕賱賲卮賷.
亘丕賱賲禺鬲氐乇 兀丨亘亘鬲 丕賱賰鬲丕亘.
賲丕匕丕 亘毓丿 丕賱賯乇丕亍丞 責
賱丕 卮賷亍 兀氐丿賯 賲賳 兀賳 鬲賰賵賳 賳賮爻賰貙 賵賱賳 鬲賰賵賳 賳賮爻賰 賲丕 丿賲鬲 賲賯賷丿賸丕貙 鬲丨乇乇.
#兀亘噩丿賷丞_賮乇丨 5/5馃尫馃摎
鈥�#肠补苍诲濒别蹿濒补尘别23产辞辞办谤别惫颈别飞蝉
#丕賱賲卮賷_賮賱爻賮丞 #賮乇賷丿賷乇賷賰_睾乇賵
#睾乇丿冲亘廿賯鬲亘丕爻
#賲乇丕噩毓丞冲賰鬲丕亘
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August 14, 2020
Her sayfas谋yla muazzam bir kitap. Hem okudum hem storytel 眉zerinden dinledim. Uzun s眉rd眉, birlikte ba艧ka kitaplar okudum ama hep benimleydi. 脰zellikle y眉r眉rken dinledim.
陌smi Y眉r眉menin Felsefesi olsa da y眉r眉me eyleminden 枚te bilgiler bak谋艧lar edindim bu g眉zel kitaptan. 脰ncelikle dili 艧ahane, 莽evirisi muazzam. Albina Uluta艧l谋 yazar谋n 艧iirsel 眉slubunu 莽ok g眉zel aktarm谋艧.
O 艧ahane dilin yan谋nda 艧air, yazar ve d眉艧眉nce insanlar谋n谋n nas谋l y眉r眉d眉臒眉n眉 ve bu eylemle d眉艧眉nce d眉nyalar谋n谋 nas谋l d眉zenlediklerini okuyorsunuz. Hem o i艧 insanlar谋 tan谋yor hem yeni bak谋艧lar kazan谋yorsunuz. S谋k谋c谋 biyografiler de臒il bunlar, dikkat 莽ekici noktalara de臒inilmi艧. 脺zerine felsefe profes枚r眉 olan yazar谋n deneyim ve bilgileri de eklenince ortaya harika bir ba艧ucu kitab谋 莽谋km谋艧.
Y眉r眉meye onlarca farkl谋 a莽谋dan bak谋lm谋艧, onlarca felsefi ve antropolojik 莽谋kar谋mlar yap谋lm谋艧, harika 枚rnekler verilmi艧. Tek bir sat谋r谋ndan s谋k谋lmad谋m. Kitab谋n her yerine i艧aretler koydum.
艦imdi s谋ra Rebecca Solnit'in Yol A艧k谋 - Y眉r眉menin Tarihi adl谋 kitab谋 var.
陌smi Y眉r眉menin Felsefesi olsa da y眉r眉me eyleminden 枚te bilgiler bak谋艧lar edindim bu g眉zel kitaptan. 脰ncelikle dili 艧ahane, 莽evirisi muazzam. Albina Uluta艧l谋 yazar谋n 艧iirsel 眉slubunu 莽ok g眉zel aktarm谋艧.
O 艧ahane dilin yan谋nda 艧air, yazar ve d眉艧眉nce insanlar谋n谋n nas谋l y眉r眉d眉臒眉n眉 ve bu eylemle d眉艧眉nce d眉nyalar谋n谋 nas谋l d眉zenlediklerini okuyorsunuz. Hem o i艧 insanlar谋 tan谋yor hem yeni bak谋艧lar kazan谋yorsunuz. S谋k谋c谋 biyografiler de臒il bunlar, dikkat 莽ekici noktalara de臒inilmi艧. 脺zerine felsefe profes枚r眉 olan yazar谋n deneyim ve bilgileri de eklenince ortaya harika bir ba艧ucu kitab谋 莽谋km谋艧.
Y眉r眉meye onlarca farkl谋 a莽谋dan bak谋lm谋艧, onlarca felsefi ve antropolojik 莽谋kar谋mlar yap谋lm谋艧, harika 枚rnekler verilmi艧. Tek bir sat谋r谋ndan s谋k谋lmad谋m. Kitab谋n her yerine i艧aretler koydum.
艦imdi s谋ra Rebecca Solnit'in Yol A艧k谋 - Y眉r眉menin Tarihi adl谋 kitab谋 var.
September 1, 2020
Tek seferde de臒il de b枚l眉m b枚l眉m de okuyabilece臒iniz, ne anlatmak istedi臒ini iyi bilen bir zihinden 莽谋km谋艧 nitelikli bir kitap. K眉t眉phanenizde mutlaka bulunsun.
November 16, 2018
賵賲賳 丕賱賰鬲亘 丕賱賮賱爻賮賷丞 丕賱爻賱爻丞 賵丕賱匕賰賷丞 兀賷囟丕賸 賰鬲丕亘 (賮賱爻賮丞 丕賱賲卮賷) 賱賱賮賷賱爻賵賮 丕賱賮乇賳爻賷 賮乇賷丿賷乇賷賰 睾乇賵爻貙 丕賱賲鬲禺氐氐 賮賷 賮賰乇 賲賷卮賷賱 賮賵賰賵貙 賲鬲丨丿孬丕賸 丨賵賱 兀賰孬乇 丕賱賲賵丕囟賷毓 賯乇亘丕賸 賵爻丨乇丕賸:- 兀賱丕 賵賴賵 丕賱賲卮賷
賷乇賶 丕賱賮賷賱爻賵賮 兀賳 賮賷 丕賱丕賳鬲賯丕賱 賲丕 亘賷賳 丕賱賳賯胤丞 (兀) 賵丕賱賳賯胤丞 (亘)貙 賱賵丨丕鬲 睾賷乇 賲丨爻賵爻丞 賲賳 丕賱賲卮賷 亘賵氐賮賴 賴乇賵亘丕賸 賲賳 丕賱賴賵賷丞 賱丕 毓賵丿丕賸 廿賱賷賴丕貙 賮賷 丕賱噩乇賷 賵丕賱乇賷丕囟丞 賵丕賱爻乇毓丞 賵丕賱亘胤亍貙 賮賷 丕賱兀賲丕賰賳 賵賲丕 亘賷賳 丕賱兀賲丕賰賳貙 賮賷 丕賱胤乇賯丕鬲 賵丕賱亘乇賷賾丞貙 丿丕卅賲丕賸 賴賳丕賰 廿睾賵丕亍 兀賳 鬲賰賵賳 賳賰乇丞貙 兀賳 鬲丨噩貙 兀賵 鬲鬲賳夭賴貙 兀賵 鬲鬲馗丕賴乇貙 亘賱丕 丕爻賲 兀賵 氐賮丞 兀賵 鬲丕乇賷禺.
賷賱賮鬲 睾乇賵爻 丕賱賳馗乇 賮賷 丕賱賰鬲丕亘 兀賷囟丕賸 廿賱賶 乇丐賶 丕賱賮賱丕爻賮丞 賵賲賲丕乇爻丕鬲賴賲 賮賷 丕賱賲卮賷: 賲丕 亘賷賳 毓夭賱丞 孬賵乇賵 賮賷 爻賷乇鬲賴 (賵丕賱丿賳) 賵賰賷賮 鬲毓賱賾賲 賲賳 丕賱賵丨丿丞 兀賰孬乇 賲賳 氐丨亘丞 丕賱丌禺乇賷賳貙 賵亘賷賳 丕賱睾囟亘 丕賱匕賷 賷丿賮毓 乇丕賲亘賵 兀賳 賷賴賷噩 賮賷 賲爻賷乇賴貙 賵亘賷賳 鬲毓賲賾賯 乇賵爻賵 丕賱賮賰乇賷 賵賴賵 賷禺胤賵 亘賯丿賲賷賴 賲鬲賲丕賴賷丕賸貙 賮賷 鬲噩賵丕賱丕鬲 賰丕賳胤貙 賵鬲禺亘胤賾丕鬲 賳賷鬲卮丞貙 賲賳 賲賰丕賳 廿賱賶 丌禺乇貙 賴乇賵亘丕賸 賲賳 兀賮賰丕乇賴 丕賱賲噩賳賵賳丞
賷乇賶 丕賱賮賷賱爻賵賮 兀賳 賮賷 丕賱丕賳鬲賯丕賱 賲丕 亘賷賳 丕賱賳賯胤丞 (兀) 賵丕賱賳賯胤丞 (亘)貙 賱賵丨丕鬲 睾賷乇 賲丨爻賵爻丞 賲賳 丕賱賲卮賷 亘賵氐賮賴 賴乇賵亘丕賸 賲賳 丕賱賴賵賷丞 賱丕 毓賵丿丕賸 廿賱賷賴丕貙 賮賷 丕賱噩乇賷 賵丕賱乇賷丕囟丞 賵丕賱爻乇毓丞 賵丕賱亘胤亍貙 賮賷 丕賱兀賲丕賰賳 賵賲丕 亘賷賳 丕賱兀賲丕賰賳貙 賮賷 丕賱胤乇賯丕鬲 賵丕賱亘乇賷賾丞貙 丿丕卅賲丕賸 賴賳丕賰 廿睾賵丕亍 兀賳 鬲賰賵賳 賳賰乇丞貙 兀賳 鬲丨噩貙 兀賵 鬲鬲賳夭賴貙 兀賵 鬲鬲馗丕賴乇貙 亘賱丕 丕爻賲 兀賵 氐賮丞 兀賵 鬲丕乇賷禺.
賷賱賮鬲 睾乇賵爻 丕賱賳馗乇 賮賷 丕賱賰鬲丕亘 兀賷囟丕賸 廿賱賶 乇丐賶 丕賱賮賱丕爻賮丞 賵賲賲丕乇爻丕鬲賴賲 賮賷 丕賱賲卮賷: 賲丕 亘賷賳 毓夭賱丞 孬賵乇賵 賮賷 爻賷乇鬲賴 (賵丕賱丿賳) 賵賰賷賮 鬲毓賱賾賲 賲賳 丕賱賵丨丿丞 兀賰孬乇 賲賳 氐丨亘丞 丕賱丌禺乇賷賳貙 賵亘賷賳 丕賱睾囟亘 丕賱匕賷 賷丿賮毓 乇丕賲亘賵 兀賳 賷賴賷噩 賮賷 賲爻賷乇賴貙 賵亘賷賳 鬲毓賲賾賯 乇賵爻賵 丕賱賮賰乇賷 賵賴賵 賷禺胤賵 亘賯丿賲賷賴 賲鬲賲丕賴賷丕賸貙 賮賷 鬲噩賵丕賱丕鬲 賰丕賳胤貙 賵鬲禺亘胤賾丕鬲 賳賷鬲卮丞貙 賲賳 賲賰丕賳 廿賱賶 丌禺乇貙 賴乇賵亘丕賸 賲賳 兀賮賰丕乇賴 丕賱賲噩賳賵賳丞
October 12, 2020
Y眉r眉mek, bir aya臒谋n谋z谋 di臒erinin 枚n眉ne atmak m谋d谋r? Att谋臒谋m谋z ad谋mlar谋n bir anlam谋 var m谋d谋r? Y眉r眉mek sadece bir yerden bir yere bizi ula艧t谋ran bir spor mudur?
Y眉r眉mek bir spor de臒ildir. 陌nsan谋n y眉r眉yebilece臒i sonsuz bir yol vard谋r. Bu kitapta Gros, y眉r眉meye d眉艧k眉n olan insanlar谋n g枚z眉nden bak谋p, onlar谋n deneyimlerini bizlere sunuyor. Nietzsche鈥檔in neden bu kadar iyi bir y眉r眉y眉艧莽眉 oldu臒unu, Rimbaud鈥檜n ka莽ma arzusunu, Henry David Thoreau鈥檔un neden kendisini her 艧eyden soyutlay谋p ormanda ya艧amaya ba艧lamas谋n谋, Rousseau鈥檔un y眉r眉yenin g眉nd眉z d眉艧lerini, hac谋lar谋n neden tavaf etti臒ini ve Gandi鈥檔in y眉r眉me felsefesini 枚臒reniyoruz.
B眉t眉n g眉n y眉r眉d眉kten sonra bacaklar谋n谋 uzat谋p dinlenmek, sade bir yemekle karn谋 doyurmak, hafif bir 艧eyler i莽mek ve tatl谋 tatl谋 莽枚ken ak艧am谋 seyretmekle huzura ermi艧 bir bedene ula艧m谋艧 oluyoruz.
Ya艧amlar谋m谋z谋 ofiste kapal谋, klavye ba艧谋nda ge莽iren bizler d谋艧ar谋da olan biten hayattan habersiz ekrana ba臒l谋 kal谋yoruz. Ekranda de臒i艧ecek herhangi bir say谋ya, bir tabloya, bir grafi臒e ba臒l谋y谋z. Sonra ak艧am oluyor, i艧ten eve do臒ru yola 莽谋k谋yoruz. Bu sefer bak谋艧lar谋m谋z telefon ekran谋na kay谋yor. Mesajlar, sosyal medya g枚z眉m眉z眉n 枚n眉nden ak谋p ge莽iyor. Eve geldi臒imizde s谋rada televizyon vard谋r.
D谋艧ar谋da ya臒mur mu varm谋艧, g眉ne艧mi艧 hi莽bir 艧eyi fark etmeden sahi biz hangi zaman diliminde ya艧ad谋臒谋m谋z谋 fark etmeden y眉r眉d眉臒眉m眉z眉n fark谋na nas谋l varabiliriz?
Y眉r眉mek bir spor de臒ildir. 陌nsan谋n y眉r眉yebilece臒i sonsuz bir yol vard谋r. Bu kitapta Gros, y眉r眉meye d眉艧k眉n olan insanlar谋n g枚z眉nden bak谋p, onlar谋n deneyimlerini bizlere sunuyor. Nietzsche鈥檔in neden bu kadar iyi bir y眉r眉y眉艧莽眉 oldu臒unu, Rimbaud鈥檜n ka莽ma arzusunu, Henry David Thoreau鈥檔un neden kendisini her 艧eyden soyutlay谋p ormanda ya艧amaya ba艧lamas谋n谋, Rousseau鈥檔un y眉r眉yenin g眉nd眉z d眉艧lerini, hac谋lar谋n neden tavaf etti臒ini ve Gandi鈥檔in y眉r眉me felsefesini 枚臒reniyoruz.
B眉t眉n g眉n y眉r眉d眉kten sonra bacaklar谋n谋 uzat谋p dinlenmek, sade bir yemekle karn谋 doyurmak, hafif bir 艧eyler i莽mek ve tatl谋 tatl谋 莽枚ken ak艧am谋 seyretmekle huzura ermi艧 bir bedene ula艧m谋艧 oluyoruz.
Ya艧amlar谋m谋z谋 ofiste kapal谋, klavye ba艧谋nda ge莽iren bizler d谋艧ar谋da olan biten hayattan habersiz ekrana ba臒l谋 kal谋yoruz. Ekranda de臒i艧ecek herhangi bir say谋ya, bir tabloya, bir grafi臒e ba臒l谋y谋z. Sonra ak艧am oluyor, i艧ten eve do臒ru yola 莽谋k谋yoruz. Bu sefer bak谋艧lar谋m谋z telefon ekran谋na kay谋yor. Mesajlar, sosyal medya g枚z眉m眉z眉n 枚n眉nden ak谋p ge莽iyor. Eve geldi臒imizde s谋rada televizyon vard谋r.
D谋艧ar谋da ya臒mur mu varm谋艧, g眉ne艧mi艧 hi莽bir 艧eyi fark etmeden sahi biz hangi zaman diliminde ya艧ad谋臒谋m谋z谋 fark etmeden y眉r眉d眉臒眉m眉z眉n fark谋na nas谋l varabiliriz?
March 29, 2018
Y眉r眉mek spor de臒ildir, 枚zel bir beceri gerektirmez. Tek yapman gereken bir aya臒谋n谋 di臒erinin 枚n眉ne atmak... diye tan谋t谋yor ba艧ta y眉r眉meyi Gros.
Sonra diyor ki,
鈥� Y眉r眉mek y眉k眉m眉z眉 hafifleterek, yapma tak谋nt谋s谋n谋 i莽imizden s枚k眉p atarak 莽ocuklukta ya艧anan o sonsuzlukta yeniden ba臒lant谋 kurmam谋z谋n yolunu a莽ar. Y眉r眉mek 莽ocuk oyunudur bana g枚re. Ge莽ip giden g眉ne, parlak g眉ne艧e, a臒a莽lar谋n b眉y眉kl眉臒眉ne, g枚臒眉n mavili臒ine hayran kalmak; bunlar谋 tatmak i莽in ne tecr眉beli ne de becerikli olmak gerekir.鈥�
Sonra diyor ki,
鈥� Y眉r眉mek y眉k眉m眉z眉 hafifleterek, yapma tak谋nt谋s谋n谋 i莽imizden s枚k眉p atarak 莽ocuklukta ya艧anan o sonsuzlukta yeniden ba臒lant谋 kurmam谋z谋n yolunu a莽ar. Y眉r眉mek 莽ocuk oyunudur bana g枚re. Ge莽ip giden g眉ne, parlak g眉ne艧e, a臒a莽lar谋n b眉y眉kl眉臒眉ne, g枚臒眉n mavili臒ine hayran kalmak; bunlar谋 tatmak i莽in ne tecr眉beli ne de becerikli olmak gerekir.鈥�
March 3, 2022
Quem me conhece sabe que sou imensamente influenciada pelo caminhar, desde a inf芒ncia e minhas peregrina莽玫es pela nossa propriedade rural, passando pelos anos em que morei em Londrina e atravessava a cidade de cabo a rabo sem nunca pegar 么nibus ou carro at茅 as contempla莽玫es dos dias de hoje. N茫o dirijo at茅 hoje porque prefiro caminhar, muito embora o sol e o calor estejam muito mais insuport谩veis hoje do que h谩 20, 30 anos.
脡 sobre essa paix茫o que fala esse livro de Frederic Gros, fazendo distin莽茫o aos mais diferentes tipos de caminhar e perpassando com isso a hist贸ria da filosofia, 茅 um belo tratado sobre uma das mais prazerosas e intelectualmente estimulantes atividades concebidas pela humanidade.
N茫o sem contar com dois por茅ns, o primeiro 茅 a aus锚ncia de um texto sobre Freud que tamb茅m amava caminhar e, o segundo 茅 mais importante, 茅 a aus锚ncia de um exemplo feminino de caminhar e o abismo de dificuldade que mulheres encontram ao caminharem sozinhas, seja na natureza, seja nas cidades como fl芒neuse. 脡 impressionante que a gente sempre tem que lembrar aos homens que mulheres existem, se n茫o somos n贸s mesmas que temos que falar sobre o assunto em quest茫o ningu茅m o far谩 por n贸s, por isso acho que talvez estivesse melhor servida se lido o livros da Rebecca Solnit ou Lauren Elkin que tamb茅m discorreram sobre o assunto.
脡 sobre essa paix茫o que fala esse livro de Frederic Gros, fazendo distin莽茫o aos mais diferentes tipos de caminhar e perpassando com isso a hist贸ria da filosofia, 茅 um belo tratado sobre uma das mais prazerosas e intelectualmente estimulantes atividades concebidas pela humanidade.
N茫o sem contar com dois por茅ns, o primeiro 茅 a aus锚ncia de um texto sobre Freud que tamb茅m amava caminhar e, o segundo 茅 mais importante, 茅 a aus锚ncia de um exemplo feminino de caminhar e o abismo de dificuldade que mulheres encontram ao caminharem sozinhas, seja na natureza, seja nas cidades como fl芒neuse. 脡 impressionante que a gente sempre tem que lembrar aos homens que mulheres existem, se n茫o somos n贸s mesmas que temos que falar sobre o assunto em quest茫o ningu茅m o far谩 por n贸s, por isso acho que talvez estivesse melhor servida se lido o livros da Rebecca Solnit ou Lauren Elkin que tamb茅m discorreram sobre o assunto.
January 16, 2018
11 ve 12. y眉zy谋lda 陌slam d眉nyas谋 bilimin bayra臒谋n谋 ta艧谋rken bu k眉lt眉r眉n en 枚nemli kurumu olan medreseler hoca ve 枚臒rencinin saatlerce y眉r眉yebilece臒i bah莽elere sahip olacak 艧ekilde tasarlan谋l谋rm谋艧. 脰臒renim s谋n谋flarda oturmaktan ziyade hocayla yap谋lan bu y眉r眉y眉艧lerle sa臒lan谋rm谋艧.
F谋rsat bulduk莽a y眉r眉y眉艧ler yapan birisi olarak b枚yle bir modelin neden benimsendi臒ini 莽ok iyi anl谋yorum. Bir arkada艧谋mla kafede, barda oturmaktan ziyade y眉r眉meyi her zaman tercih ederim 莽眉nk眉 bu s谋rada yap谋lan konu艧malar谋n 莽ok daha verimli ve yarat谋c谋 oldu臒unu g枚zlemleyebiliyorum. Sadece ba艧ka birileriyle de臒il yaln谋zken y眉r眉menin de pek 莽ok faydas谋 oluyor. Bazen can谋m谋 莽ok s谋kan bir sorunun ne oldu臒unu bazense kodlad谋臒谋m yaz谋l谋mda ortaya 莽谋kan bir sorunu daha derin d眉艧眉nebilmemi sa臒l谋yor. Bu sorunlar genelde masa ba艧谋nda g眉nlerce 莽枚z眉lemeyip, bir-iki saatlik y眉r眉y眉艧眉n sonunda cevab谋n谋 buldu臒um 艧eyler de olabiliyor 眉stelik.
Anlayaca臒谋n谋z 眉zere y眉r眉meyi 莽ok seven ve kendi tecr眉belerimden yola 莽谋karak yarar谋na inanm谋艧 birisi olarak bu kitab谋 okumak istedim. Kitapta y眉r眉mek 眉zerine hemen her 艧ey yaz谋lm谋艧. 脟ok sevdi臒im ve hi莽 bitmesini istedi臒im b枚l眉mleri de oldu s谋k谋ld谋klar谋m da. Ama kitab谋n sonunda y眉r眉menin kendi dar perspektifimin 枚tesinde insanlar i莽in ne anlamlar ta艧谋yabilece臒ini 枚臒rendim. Y眉r眉meyi h芒li haz谋rda seven birisiyseniz bu kitab谋 seveceksiniz. E臒er hen眉z b枚yle bir sevdan谋z yoksa 莽ok bunald谋臒谋n谋z zamanda yar谋m saatlik bir hava al谋n ve 枚ylesine y眉r眉y眉n. Eminim fark谋 g枚receksiniz.
F谋rsat bulduk莽a y眉r眉y眉艧ler yapan birisi olarak b枚yle bir modelin neden benimsendi臒ini 莽ok iyi anl谋yorum. Bir arkada艧谋mla kafede, barda oturmaktan ziyade y眉r眉meyi her zaman tercih ederim 莽眉nk眉 bu s谋rada yap谋lan konu艧malar谋n 莽ok daha verimli ve yarat谋c谋 oldu臒unu g枚zlemleyebiliyorum. Sadece ba艧ka birileriyle de臒il yaln谋zken y眉r眉menin de pek 莽ok faydas谋 oluyor. Bazen can谋m谋 莽ok s谋kan bir sorunun ne oldu臒unu bazense kodlad谋臒谋m yaz谋l谋mda ortaya 莽谋kan bir sorunu daha derin d眉艧眉nebilmemi sa臒l谋yor. Bu sorunlar genelde masa ba艧谋nda g眉nlerce 莽枚z眉lemeyip, bir-iki saatlik y眉r眉y眉艧眉n sonunda cevab谋n谋 buldu臒um 艧eyler de olabiliyor 眉stelik.
Anlayaca臒谋n谋z 眉zere y眉r眉meyi 莽ok seven ve kendi tecr眉belerimden yola 莽谋karak yarar谋na inanm谋艧 birisi olarak bu kitab谋 okumak istedim. Kitapta y眉r眉mek 眉zerine hemen her 艧ey yaz谋lm谋艧. 脟ok sevdi臒im ve hi莽 bitmesini istedi臒im b枚l眉mleri de oldu s谋k谋ld谋klar谋m da. Ama kitab谋n sonunda y眉r眉menin kendi dar perspektifimin 枚tesinde insanlar i莽in ne anlamlar ta艧谋yabilece臒ini 枚臒rendim. Y眉r眉meyi h芒li haz谋rda seven birisiyseniz bu kitab谋 seveceksiniz. E臒er hen眉z b枚yle bir sevdan谋z yoksa 莽ok bunald谋臒谋n谋z zamanda yar谋m saatlik bir hava al谋n ve 枚ylesine y眉r眉y眉n. Eminim fark谋 g枚receksiniz.
November 8, 2020
Likya Yolu 1. etab谋 y眉r眉meye giderken ba艧lad谋m okumaya kitab谋. Zaten uzun zamand谋r planlad谋臒谋m bir 艧eyi ger莽ekle艧tirmeye ramak kalm谋艧l谋臒谋n heyecan谋 varken b枚yle bir kitab谋n bana e艧lik etmi艧 olmas谋 daha da keyifli k谋ld谋 s眉reci. T谋rman谋rken uzun zamand谋r ilk kez "ne zaman bitecek, ne kadar kald谋 sorular谋n谋n" yok oldu臒unu "ne g枚r眉yorum, ne hissediyorum" lar谋n daha belirginle艧ti臒ini hissettim. Rousseau'nun, Thoreau'un y眉r眉meye dair tespitlerini g枚zden ge莽irdim her ad谋mda ve daha ba艧ka t眉rl眉 sevdim c眉mlelerini. En sevdi臒im b枚l眉mler "Y眉r眉yenin G眉nd眉z D眉艧eri-Rousseau, Yaban谋n Fethi-Thoreau, Gezintiler, Kentli Flaneur ve Mistik Siyaset莽i-Gandhi" oldu.
"Thoreau bir mektubunda, kendiniz i莽in saptad谋臒谋n谋z herhangi bir eylemi tartabilmek i莽in 艧u soruyu sorman谋z谋 tembihler: "Bunu benim yerime ba艧kas谋 yapabilir mi?" Cevab谋n谋z evetse, o fikri b谋rak谋n, tabii hayati 枚nem ta艧谋m谋yorsa. Derinlemesine ya艧amak, i艧te bunu bizim yerimize kimse yapamaz. 陌艧 i莽in yerimizi ba艧kas谋na verebiliriz ama y眉r眉mek i莽in de臒il. En b眉y眉k fark budur i艧te." (syf.84)
"Thoreau bir mektubunda, kendiniz i莽in saptad谋臒谋n谋z herhangi bir eylemi tartabilmek i莽in 艧u soruyu sorman谋z谋 tembihler: "Bunu benim yerime ba艧kas谋 yapabilir mi?" Cevab谋n谋z evetse, o fikri b谋rak谋n, tabii hayati 枚nem ta艧谋m谋yorsa. Derinlemesine ya艧amak, i艧te bunu bizim yerimize kimse yapamaz. 陌艧 i莽in yerimizi ba艧kas谋na verebiliriz ama y眉r眉mek i莽in de臒il. En b眉y眉k fark budur i艧te." (syf.84)
August 27, 2021
Muhte艧em bir kitap. Haydi ba艧lay谋n, 莽眉nk眉 y眉r眉mek bir spor de臒ildir, yarat谋c谋 bir eylemdir, bizi d枚n眉艧t眉recek bir aya臒a kalk谋艧t谋r...
December 31, 2023
Yes, but how about a philosophy of plantar fasciitis?
July 10, 2023
Hayattaki her t眉rl眉 sorununu y眉r眉y眉艧le -m眉mk眉nse kalabal谋ktan uzak, ye艧il ve mavi ile- 莽枚zebilece臒ini sanan biri olarak yaln谋z olmad谋臒谋m谋 fark ettim. 脟ok g眉zel ba艧l谋klar var kitapta. Ama bir "Karl谋 Kay谋n Orman谋" de臒iller tabii. Bir b枚l眉mde b眉y眉k ustam谋z谋 a臒谋rlasaym谋艧 莽ok mutlu olurdum. :) Ba艧ta Rimbaud, Kant, Thoreau, Rousseau olmak 眉zere t眉m ustalar谋ma sevgilerimle. Ama adamlar (alay谋 adam yanl谋艧 de臒ilsem, bak 艧imdi fark ettim) yaln谋z iyi y眉r眉m眉艧. :)
Sevdi臒im ba艧l谋klar谋m,
驰补惫补艧濒谋办
驰补濒苍谋锄濒谋办濒补谤
驰别谤莽别办颈尘颈
Kinik Yakla艧谋m
Yabanin Fethi - Thoreau
Y眉r眉yenin G眉nd眉z D眉艧leri - Rousseau
Biraz da tad谋ml谋k al谋nt谋lar谋m,
"陌yi y眉r眉y眉艧莽眉" olmak gibi bir gayem olmad谋yd谋 pek, y眉r眉rken bir bakay谋m:
Sevdi臒im ba艧l谋klar谋m,
驰补惫补艧濒谋办
驰补濒苍谋锄濒谋办濒补谤
驰别谤莽别办颈尘颈
Kinik Yakla艧谋m
Yabanin Fethi - Thoreau
Y眉r眉yenin G眉nd眉z D眉艧leri - Rousseau
Biraz da tad谋ml谋k al谋nt谋lar谋m,
"陌yi y眉r眉y眉艧莽眉" olmak gibi bir gayem olmad谋yd谋 pek, y眉r眉rken bir bakay谋m:
K谋ssadan hisse 艧uydu ki, y眉r眉rken, kendine g眉venin ve cesaretin sahici g枚stergesi yava艧l谋kt谋r. Fakat burada tam anlam谋yla h谋z谋n z谋dd谋 olmayan bir yava艧l谋ktan s枚z ediyorum. Bu 枚ncelikle ad谋mlar谋n son derece istikrarl谋 olmas谋d谋r, yeknesakl谋kt谋r.Diyojen, bu da hep bir arrtis:...
鈥溎皔i y眉r眉y眉艧莽眉 s眉z眉lerek gider ve ad谋mlar谋 yar谋m daireler 莽izer. K枚t眉 y眉r眉y眉艧莽眉yse bazen h谋zl谋 ilerleyebilir, s眉ratlenebilir, sonra yava艧layabilir. Hareketleri kesik kesiktir, ad谋mlar谋 k枚艧eli a莽谋lar 莽izer. Aniden kazand谋臒谋 h谋z谋n ard谋ndan soluk solu臒a kal谋r. Co艧kuyla hareket etmenin, bedeni itip kakman谋n sonucu kan ter i莽inde kalm谋艧 k谋pk谋rm谋z谋 bir suratt谋r. 驰补惫补艧濒谋办 tam olarak acelecili臒in z谋dd谋d谋r.
37-8
Bir g眉n bir 莽e艧mede suyu avu莽lar谋yla i莽en bir 莽ocu臒a rastlayan Diogenes bir an durduktan sonra 艧a艧k谋nl谋kla, 鈥淒iogenes鈥�, der, 鈥渁ld谋n m谋 boyunun 枚l莽眉s眉n眉?鈥� Bereketsiz heybesindeki ah艧ap kupay谋 莽谋kar谋p muzafferane bir g眉l眉msemeyle uza臒a f谋rlat谋r. Mutludur, 莽眉nk眉 bir y眉kten daha kurtulmu艧tur. 121Bug眉n Kapitalizm i莽in ne yapt谋n?
Yeni ekonominin ilkesi basittir. Herhangi bir eylemin ne kazand谋raca臒谋 de臒il, bu eylemin ger莽ek hayattan neyi al谋p g枚t眉rece臒i sorulmal谋d谋r.
Bir 艧eyin maliyeti 补蝉濒谋nda, ister derhal ister uzun vadede olsun, hayatta neye m芒l oldu臒uyla 枚l莽眉l眉r.
Ayn谋 zamanda k芒r谋 faydadan ay谋rmaya yarayan bir yoldur bu. Ormanda 莽谋k谋lan uzun bir y眉r眉y眉艧ten ne k芒r elde edilir? Hi莽. Sat谋labilecek hi莽bir 艧ey 眉retilmemi艧, topluma hi莽bir fayda sunulmam谋艧t谋r. Bu a莽谋dan bak谋ld谋臒谋nda, y眉r眉y眉艧 i艧e yaramaz ve beyhude bir eylemdir. Geleneksel ekonomi dilinde bu, heba edilmi艧, servetin 眉retilmedi臒i kay谋p zamand谋r. Halbuki ya艧am谋m i莽in bana sa臒lad谋臒谋 fayda -s谋rf i莽sel nedenlerle de de臒il nereden bak谋l谋rsa bak谋ls谋n muazzamd谋r. Y眉r眉y眉艧 s谋ras谋nda insan谋 serseme 莽eviren d眉nyal谋k dertlerin ku艧atmas谋ndan kurtulur ve akl谋m zevzeklerin b谋kk谋nl谋k verici bo艧bo臒azl谋klar谋ndan azade, kendime kulak verebilirim. T眉m g眉n kendi kendimin sermayesi olurum.
Ya dinleyerek ya da d眉艧眉ncelere dalarak ge莽irdi臒im sadece bana ait bir zaman. Do臒a b眉t眉n c枚mertli臒iyle renklerini 枚ylece bana sunar. Yaln谋zca bana. Y眉r眉mek b眉t眉n duyular谋m谋 a莽ar ve varolu艧u t眉m detaylar谋yla hissederim. Bunlar bize bir 艧eyi ifade ediyor. Y眉r眉mek insana k芒r de臒il fayda sa臒lar, hem de fazlas谋yla. 83-4
March 9, 2017
Decent as just a history of walking as it relates to the history of philosophical thought, sure. I imagine Joseph Amada's
History of Walking
, cited in the bibliography (here I think misprinted as "biography"?), probably accomplishes that without all the transcendental gobldigook. This book cites what it believes are the great "enlightened" thinkers who benefited from walking. Said thinkers? Nietzsche, Kerouac, Rimbaud - all famously manic narcissists who died horribly after falling into total insanity. You know. The enlightened ones. Gros goes so far as to quote Kerouac's
Dharma Bums
, the book where Kerouac justifies his clearly rampant self-destrucitve alcoholism and drug addiction as him attaining "nirvana."
This book reads like someone's strawman satire of Continental philosophy come to life. It reads like fucking Paulo Coehlo, ffs.
.........................................................................................................
EDIT: The book's illustrator also apparently wrote and illustrated Anarchy: A Graphic Guide . Necessary texture.
This book reads like someone's strawman satire of Continental philosophy come to life. It reads like fucking Paulo Coehlo, ffs.
.........................................................................................................
EDIT: The book's illustrator also apparently wrote and illustrated Anarchy: A Graphic Guide . Necessary texture.
December 17, 2018
Y眉r眉y眉艧 eyleminin zihinde yapt谋臒谋 etkiyi 莽ok g眉zel i艧leyen bir kitap, okurken i莽iniz y眉r眉me iste臒i ile doluyor. 脺nl眉 d眉艧眉n眉rlerin y眉r眉me ile olan ba臒lant谋lar谋n谋 da 莽ok g眉zel i艧lemi艧.
November 10, 2021
賱胤丕賱賲丕 賯乇兀鬲貙 丨賮馗鬲貙 乇丿丿賾鬲: "丕賱賮賱爻賮丞 賷噩亘 兀賳 鬲丿禺賱 賮賷 賰賱 卮賷亍 賮賷 丨賷丕鬲賳丕. 兀賳 丕賱賮賱爻賮丞 鬲爻丕毓丿賳丕 毓賱賶 丕賱丨賷丕丞". 賵賱賰賳 賱賲 兀賰賳 兀鬲賵賯毓 兀賳 賷賲賰賳 賱賱賮賱爻賮丞 兀賳 鬲丿禺賱 亘賴匕賴 丕賱丿賯丞 賵丕賱毓賲賯 賮賷 兀賰孬乇 丕賱鬲氐乇賮丕鬲 丕賱胤亘賷毓賷丞 丕賱乇賵鬲賷賳賷丞 賮賷 兀賮毓丕賱賳丕貙 賵賷賲賰賳 賱賴丕 兀賳 鬲睾賷乇 賳馗乇鬲賳丕 賱賴匕丕 丕賱鬲氐乇賮 丕賱乇鬲賷亘 賵丕賱賲賲賱 亘胤乇賷賯丞 賲丿賴卮丞 賰賲 賱賲 鬲禺胤乇 毓賱賶 丕賱亘丕賱 賯胤! 賱賲 賷氐亘丨 丕賱鬲氐乇賮 (丕賱賲卮賷) 賲賲鬲毓貙 賵賱賰賳 兀氐亘丨 丕賱賲賲賱 丕賱匕賷 賷賰賲賳 賮賷 丕賱賲卮賷貨 賲賱賱 賷賲丿丿賾 賱賳丕 丕賱賵賯鬲貙 賷胤賱賯 丕賱毓賳丕賳 賱賱毓賯賱貙 賷賯丿賲 賱賱噩爻賲 廿爻鬲乇禺丕亍 賲賳 賳賵毓賺 賮乇賷丿!
丕賱賰鬲丕亘 毓亘丕乇丞 毓賳 丿乇丕爻丞 乇丕卅毓丞 賵賲賲賷夭丞 賱丨賯賷賯丞 丕賱賲卮賷 賵鬲兀孬賷乇賴 賵丿賵丕賮毓賴 賵毓賲賯賴 賲賳 賳賵丕丨賷 毓丿賷丿丞. 賰賲丕 兀賳賴 賷丿毓賵 賱賱亘丨孬 賵丕賱賲毓乇賮丞 賱毓丿丞 賲賵丕囟賷毓 丕禺乇賶 賯丿 賱丕 賷馗賳 丕賱賯丕乇卅 兀賳 賰鬲丕亘 亘賴匕丕 丕賱鬲氐賳賷賮 爻賷丿賮毓賴 賱賱亘丨孬 毓賳賴丕.
丕賱賰鬲丕亘 毓亘丕乇丞 毓賳 丿乇丕爻丞 乇丕卅毓丞 賵賲賲賷夭丞 賱丨賯賷賯丞 丕賱賲卮賷 賵鬲兀孬賷乇賴 賵丿賵丕賮毓賴 賵毓賲賯賴 賲賳 賳賵丕丨賷 毓丿賷丿丞. 賰賲丕 兀賳賴 賷丿毓賵 賱賱亘丨孬 賵丕賱賲毓乇賮丞 賱毓丿丞 賲賵丕囟賷毓 丕禺乇賶 賯丿 賱丕 賷馗賳 丕賱賯丕乇卅 兀賳 賰鬲丕亘 亘賴匕丕 丕賱鬲氐賳賷賮 爻賷丿賮毓賴 賱賱亘丨孬 毓賳賴丕.
April 29, 2025
K谋sa k谋sa denemelerden olu艧an ho艧 bir kitap. Y眉r眉mek spor de臒ildir adl谋 莽arp谋c谋 k谋sa bir yaz谋yla ba艧l谋yor. Her bir deneme ayn谋 vuruculukta diyemem elbet, ama tarihi fig眉rlerin hayatlar谋n谋 merkeze ald谋klar谋n谋 莽ok sevdim. Genel tarzda yaz谋lm谋艧 di臒erlerinde baz谋 tekrarlar var, haliyle tempo ve ilgi d眉艧眉yor.
Modern hayata, insan谋n beklentilerine g眉zel ele艧tiriler var. Y眉r眉y眉艧 merkezde olmak 眉zere stoik 枚臒reti ve Epik眉rc眉l眉kten, kinik 枚臒reti ve Diyojen鈥檇en g眉zel k谋ssalar var. 陌nsan谋n kendini tan谋mas谋, tutkular谋ndan ar谋nmas谋 ve de臒erli yaln谋zl谋臒谋n谋 fark etmesi i莽in g眉zel bir okuma. Baz谋 al谋nt谋lar谋m谋 a艧a臒谋ya da ekleyeyim:
鈥� Ki艧inin tecr眉be edece臒i 艧ey nihayetinde hep kendidir.
鈥� On alt谋 yahut yirmi ya艧谋ndayken bu hafif umutlardan ba艧ka y眉k眉n眉z yoktur. An谋lar谋n a臒谋rl谋臒谋 alt谋nda ezilmiyorsunuzdur. Her 艧ey m眉mk眉nd眉r hala. 陌莽inizde arzular谋n 艧ekillendi臒ini hisseder, b眉t眉n olas谋l谋klardan keyiflenirsiniz.
鈥� Buradaki as谋l mevzu, art谋k hi莽bir 艧ey beklemiyor olmakt谋r; zamana b谋rakmakt谋r kendini, g眉nlerin kabar谋艧谋na, gecelerin al莽al谋艧谋na teslim olmakt谋r. Bu ba臒lamda mutluluk 鈥渟ars谋nt谋s谋z ve kesintisiz, tekd眉ze ve 谋l谋ml谋 bir hareket鈥� ister. Y眉r眉mek zamana e艧lik etmek, bir 莽ocukla gezer gibi zaman谋n temposuna ayak uydurmak demektir.
鈥� 脟眉nk眉 ama莽s谋z ve sakin y眉r眉y眉艧ler s谋ras谋nda d眉nyadan bir 艧eyler beklemeyi b谋rak谋r b谋rakmaz, d眉nya da kendine size verir, b谋rak谋r, teslim olur.
鈥� Y眉r眉mek s枚ylenti ve yak谋nmalar谋 aniden susturur; i莽imizde durmadan ba艧kalar谋n谋 ele艧tiren, kendini de臒erlendiren, yorumlayan, izaha yeltenen sonu gelmez gevezeli臒i keser. Y眉r眉mek kuyruk ac谋lar谋n谋, ahmak莽a tatminleri, kolayca al谋nm谋艧 hayali intikamlar谋 a莽谋臒a 莽谋karan kendi kendine konu艧malar谋 bitirir. Bir da臒a bakarken, b眉y眉k a臒a莽lar谋n aras谋nda y眉r眉rken 艧枚yle d眉艧眉n眉rs眉n眉z: Buradalar i艧te. Buradalar, hem de benim i莽in de臒il, zaten buradayd谋lar. Benden 枚nce varlard谋, benden sonra da var olacaklar.
鈥� 脟al谋艧mak: birikim yapmak, hi莽bir kariyer f谋rsat谋n谋 ka莽谋rmamak i莽in hep pusuda beklemek, bir mevkiye g枚z dikmek, i艧 yeti艧tirmek, rakipleri d眉艧眉n眉p endi艧elenmek. Bunu yap, 艧unu g枚rmeye git, 枚b眉r眉n眉 davet et: sosyal ili艧kilerde bask谋lar, k眉lt眉rel modalar, i艧 yo臒unlu臒u... Her zaman bir 艧eyler yapmak, peki ya 鈥渙lmak鈥�? Bunu sonraya b谋rak谋r谋z 莽眉nk眉 hep daha iyisi, daha acili, daha 枚ncelikli olan谋 vard谋r. Var olmak yar谋na kadar bekleyebilir. Ancak yar谋n da 枚b眉r g眉n眉n i艧lerini getirir. Bitmeyen karanl谋k bir t眉nel. Ve buna ya艧amak derler. Bu 枚ylesine bask谋nd谋r ki bo艧 zamanlarda bile bu tak谋nt谋l谋 durumun izleri g枚r眉l眉r: a艧谋r谋 derecede spor yapmak, uyar谋c谋lar yard谋m谋yla dinlenmek, pahal谋 ak艧am yemekleri, yo臒un gece hayat谋, ate艧 pahas谋 tatiller. Bu t眉nelden insan ya melankoliyle ya da 枚l眉mle 莽谋kar.
鈥� Hakikati aramak d谋艧 g枚r眉n眉艧leri a艧mak demektir.
鈥� Bir g眉n bir 莽e艧mede suyu avu莽lar谋yla i莽en bir 莽ocu臒a rastlayan Diogenes bir an durduktan sonra 艧a艧k谋nl谋kla 鈥淒iogenes鈥� der 鈥渁ld谋n m谋 boyunun 枚l莽眉s眉n眉?鈥� Bereketsiz heybesindeki ah艧ap kupay谋 莽谋kar谋p muzafferane bir g眉l眉msemeyle uza臒a f谋rlat谋r. Mutludur, 莽眉nk眉 bir y眉kten daha kurtulmu艧tur.
鈥� 脟ocukluk d眉nden 枚nceki g眉nd眉r.
鈥� Kalabal谋k i莽inde olmak, t眉ketiliyor olma intibas谋 uyand谋r谋r: bedeni k谋s谋tlayan hareketler, bedeni sarsan ani krizler.
鈥� Al莽akg枚n眉l眉l眉k... s谋n谋rlar谋m谋zla bar谋艧makt谋r. Her 艧eyi bilemeyiz, her 艧eyi yapamay谋z. Bildiklerimiz Hakikatin, yapabileceklerimiz de G眉c眉n kar艧谋s谋nda birer hi莽tir. Bu kabul haddimizi bilmeyi 枚臒retir.
Modern hayata, insan谋n beklentilerine g眉zel ele艧tiriler var. Y眉r眉y眉艧 merkezde olmak 眉zere stoik 枚臒reti ve Epik眉rc眉l眉kten, kinik 枚臒reti ve Diyojen鈥檇en g眉zel k谋ssalar var. 陌nsan谋n kendini tan谋mas谋, tutkular谋ndan ar谋nmas谋 ve de臒erli yaln谋zl谋臒谋n谋 fark etmesi i莽in g眉zel bir okuma. Baz谋 al谋nt谋lar谋m谋 a艧a臒谋ya da ekleyeyim:
鈥� Ki艧inin tecr眉be edece臒i 艧ey nihayetinde hep kendidir.
鈥� On alt谋 yahut yirmi ya艧谋ndayken bu hafif umutlardan ba艧ka y眉k眉n眉z yoktur. An谋lar谋n a臒谋rl谋臒谋 alt谋nda ezilmiyorsunuzdur. Her 艧ey m眉mk眉nd眉r hala. 陌莽inizde arzular谋n 艧ekillendi臒ini hisseder, b眉t眉n olas谋l谋klardan keyiflenirsiniz.
鈥� Buradaki as谋l mevzu, art谋k hi莽bir 艧ey beklemiyor olmakt谋r; zamana b谋rakmakt谋r kendini, g眉nlerin kabar谋艧谋na, gecelerin al莽al谋艧谋na teslim olmakt谋r. Bu ba臒lamda mutluluk 鈥渟ars谋nt谋s谋z ve kesintisiz, tekd眉ze ve 谋l谋ml谋 bir hareket鈥� ister. Y眉r眉mek zamana e艧lik etmek, bir 莽ocukla gezer gibi zaman谋n temposuna ayak uydurmak demektir.
鈥� 脟眉nk眉 ama莽s谋z ve sakin y眉r眉y眉艧ler s谋ras谋nda d眉nyadan bir 艧eyler beklemeyi b谋rak谋r b谋rakmaz, d眉nya da kendine size verir, b谋rak谋r, teslim olur.
鈥� Y眉r眉mek s枚ylenti ve yak谋nmalar谋 aniden susturur; i莽imizde durmadan ba艧kalar谋n谋 ele艧tiren, kendini de臒erlendiren, yorumlayan, izaha yeltenen sonu gelmez gevezeli臒i keser. Y眉r眉mek kuyruk ac谋lar谋n谋, ahmak莽a tatminleri, kolayca al谋nm谋艧 hayali intikamlar谋 a莽谋臒a 莽谋karan kendi kendine konu艧malar谋 bitirir. Bir da臒a bakarken, b眉y眉k a臒a莽lar谋n aras谋nda y眉r眉rken 艧枚yle d眉艧眉n眉rs眉n眉z: Buradalar i艧te. Buradalar, hem de benim i莽in de臒il, zaten buradayd谋lar. Benden 枚nce varlard谋, benden sonra da var olacaklar.
鈥� 脟al谋艧mak: birikim yapmak, hi莽bir kariyer f谋rsat谋n谋 ka莽谋rmamak i莽in hep pusuda beklemek, bir mevkiye g枚z dikmek, i艧 yeti艧tirmek, rakipleri d眉艧眉n眉p endi艧elenmek. Bunu yap, 艧unu g枚rmeye git, 枚b眉r眉n眉 davet et: sosyal ili艧kilerde bask谋lar, k眉lt眉rel modalar, i艧 yo臒unlu臒u... Her zaman bir 艧eyler yapmak, peki ya 鈥渙lmak鈥�? Bunu sonraya b谋rak谋r谋z 莽眉nk眉 hep daha iyisi, daha acili, daha 枚ncelikli olan谋 vard谋r. Var olmak yar谋na kadar bekleyebilir. Ancak yar谋n da 枚b眉r g眉n眉n i艧lerini getirir. Bitmeyen karanl谋k bir t眉nel. Ve buna ya艧amak derler. Bu 枚ylesine bask谋nd谋r ki bo艧 zamanlarda bile bu tak谋nt谋l谋 durumun izleri g枚r眉l眉r: a艧谋r谋 derecede spor yapmak, uyar谋c谋lar yard谋m谋yla dinlenmek, pahal谋 ak艧am yemekleri, yo臒un gece hayat谋, ate艧 pahas谋 tatiller. Bu t眉nelden insan ya melankoliyle ya da 枚l眉mle 莽谋kar.
鈥� Hakikati aramak d谋艧 g枚r眉n眉艧leri a艧mak demektir.
鈥� Bir g眉n bir 莽e艧mede suyu avu莽lar谋yla i莽en bir 莽ocu臒a rastlayan Diogenes bir an durduktan sonra 艧a艧k谋nl谋kla 鈥淒iogenes鈥� der 鈥渁ld谋n m谋 boyunun 枚l莽眉s眉n眉?鈥� Bereketsiz heybesindeki ah艧ap kupay谋 莽谋kar谋p muzafferane bir g眉l眉msemeyle uza臒a f谋rlat谋r. Mutludur, 莽眉nk眉 bir y眉kten daha kurtulmu艧tur.
鈥� 脟ocukluk d眉nden 枚nceki g眉nd眉r.
鈥� Kalabal谋k i莽inde olmak, t眉ketiliyor olma intibas谋 uyand谋r谋r: bedeni k谋s谋tlayan hareketler, bedeni sarsan ani krizler.
鈥� Al莽akg枚n眉l眉l眉k... s谋n谋rlar谋m谋zla bar谋艧makt谋r. Her 艧eyi bilemeyiz, her 艧eyi yapamay谋z. Bildiklerimiz Hakikatin, yapabileceklerimiz de G眉c眉n kar艧谋s谋nda birer hi莽tir. Bu kabul haddimizi bilmeyi 枚臒retir.
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