{"id":1720,"date":"2018-06-10T15:03:15","date_gmt":"2018-06-10T12:03:15","guid":{"rendered":"http:\/\/yalpertem.com\/blog\/?p=1720"},"modified":"2022-05-28T21:05:35","modified_gmt":"2022-05-28T19:05:35","slug":"braidotti-biyopolitigin-otesi","status":"publish","type":"post","link":"https:\/\/yalpertem.com\/blog\/2018\/06\/10\/braidotti-biyopolitigin-otesi\/","title":{"rendered":"Braidotti, Biyopoliti\u011fin \u00d6tesi"},"content":{"rendered":"

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”<\/p>\n

“Ya\u015fam\u0131n” biyopolitik idaresine dair yeni pratiklerin sadece \u00fcretken kuvvetleri de\u011fil, ayn\u0131 zamanda yeni ve daha incelikli \u00f6l\u00fcm ve soy t\u00fckenmesi bi\u00e7imlerini de harekete ge\u00e7irdi\u011fi fikrinden ba\u015flayal\u0131m. Ya\u015fam\/zoe<\/em>‘nin ya\u015famsal ve kendini \u00f6rg\u00fctleyen vasf\u0131na odaklanman\u0131n, ya\u015fayan ve \u00f6l\u00fc olan aras\u0131ndaki her t\u00fcrl\u00fc kesin ayr\u0131m\u0131 ortadan kald\u0131rd\u0131\u011f\u0131n\u0131 iddia ediyorum.\u00a0Zoe<\/em> kavram\u0131n\u0131n insan sonras\u0131 ama olumlay\u0131c\u0131 bir ya\u015fam-kuvvet olarak tecelli etmesidir bu. Vitalist materyalizm kat\u0131 bir bi\u00e7imde, yeni-Spinozac\u0131 siyasi monizm ontolojisine ve radikal i\u00e7kinli\u011fe dayan\u0131r ve insan sonras\u0131 durumun insan(l\u0131k)-d\u0131\u015f\u0131 vas\u0131flar\u0131na kar\u015f\u0131 durarak transversal bir ili\u015fkisel etik yaratmaktad\u0131r.<\/p>\n

Geleneksel insan anlay\u0131\u015flar\u0131n\u0131 yerinden etti\u011fi \u00f6l\u00e7\u00fcde, insan sonras\u0131 durumun insan-d\u0131\u015f\u0131 ve insanl\u0131k-d\u0131\u015f\u0131 pratiklerin konumu ve yap\u0131s\u0131nda m\u00fchim de\u011fi\u015fimler de i\u00e7erdi\u011fini \u00f6ne s\u00fcrd\u00fcm \u015fimdiye kadar. \u00d6yleyse bir sonraki soru \u015fudur: Bu yeni insan-d\u0131\u015f\u0131 olu\u015fumlar, \u00f6zne kuram\u0131n\u0131 ve toplumsal ve k\u00fclt\u00fcrel kuram\u0131 nas\u0131l etkilemektedir? Biyopolitik analiz bu tart\u0131\u015fman\u0131n kalbinde yatmaktad\u0131r, ve mevcut ba\u011flamda Foucault’nun \u00e7\u0131\u011f\u0131r a\u00e7an \u00e7abalar\u0131nda ifadesini bulan \u00f6nc\u00fcllerin \u00f6tesine ge\u00e7mi\u015ftir. Ya\u015fam\u0131n ve \u00f6l\u00fcm\u00fcn biyopolitik idaresine dair pek \u00e7ok yeni e\u011filim g\u00f6r\u00fcyorum. \u00d6rne\u011fin k\u0131s\u0131tlay\u0131c\u0131 oldu\u011fu kadar g\u00fc\u00e7lendirici bir y\u00f6netimsellik olarak “biyoiktidar\u0131n” etik \u00e7\u0131kar\u0131mlar\u0131na vurgu yapan bir biyopolitik vatanda\u015fl\u0131k ekol\u00fc ortaya \u00e7\u0131km\u0131\u015ft\u0131r. (Rabinow, 2003; Rose, 2007; Esposito, 2008). Bu d\u00fc\u015f\u00fcnce ekol\u00fc, siyasal an\u0131, ki\u015finin cisimle\u015fmi\u015f benli\u011fi s\u00f6z konusu oldu\u011funda, hastal\u0131k ve di\u011fer sorumluluk bi\u00e7imleri de dahil, kendi genetik mevcudiyetinin sorumlulu\u011funu tam manas\u0131yla \u00fcstlenen biyoetik \u00f6znenin ili\u015fkisel ve kendini d\u00fczenleyen hesap verebilirli\u011fi \u00fczerine konumland\u0131rmaktad\u0131r. Bir \u00f6nceki b\u00f6l\u00fcmde g\u00f6rd\u00fc\u011f\u00fcm\u00fcz \u00fczere bu konum Foucault’nun son d\u00f6nem eserlerinde ki\u015finin sa\u011fl\u0131k ve ya\u015fam tarz\u0131n\u0131 kendi belirlemesine dair sorumlulu\u011funa vurgu yapan tortul bir Kant\u00e7\u0131l\u0131\u011fa mahal vermektedir. Bu konumun avantaj\u0131, insan sonras\u0131 biyo-organik varolu\u015fa dair daha berrak olunmas\u0131 \u00e7a\u011fr\u0131s\u0131nda bulunmas\u0131d\u0131r ve bu da nat\u00fcralist paradigman\u0131n tamamen terk edildi\u011fi anlam\u0131na gelmektedir. Ancak bu konumun dezavantaj\u0131ysa, refah devletinin k\u00f6\u015fe ta\u015flar\u0131ndan olan ulusal sa\u011fl\u0131k hizmetinin neoliberal politikalarla ala\u015fa\u011f\u0131 edilmesi ve giderek \u00f6zelle\u015ftirilmesiyle, sorumluluk mefhumunu bireycili\u011fe do\u011fru sapt\u0131rmas\u0131d\u0131r. Biyoetik vatanda\u015fl\u0131k, sa\u011fl\u0131k gibi temel sosyal hizmetlere eri\u015fimi ve bunlar\u0131n maliyetini, yanl\u0131\u015f ya\u015fam tarz\u0131na ili\u015fkin risk ve zahmetleri azaltarak a\u00e7\u0131k\u00e7a bireyin sorumlu davranma kabiliyetine ba\u011flamaktad\u0131r. Di\u011fer bir deyi\u015fle burada biyoetik faillik, ki\u015finin kendi genetik sermayesine lay\u0131k\u0131yla bakmas\u0131 anlam\u0131n\u0131 kazanmaktad\u0131r. H\u00fck\u00fcmetin son zamanlarda sigara i\u00e7me, a\u015f\u0131r\u0131 alkol kullan\u0131m\u0131 ve obeziteye kar\u015f\u0131 kampanyalar\u0131, hiper-bireycili\u011fi destekleyen bu neoliberal normatif e\u011filime kan\u0131t olu\u015fturmaktad\u0131r.<\/p>\n

Foucault’nun bu yeni-Kant\u00e7\u0131 bi\u00e7imde ele al\u0131n\u0131\u015f\u0131, yine, biyoiktidar mefhumuna dair ciddi kuramsal sorular ortaya atmaktad\u0131r. \u00c7a\u011fda\u015f biyoteknolojiler ve bunlar\u0131n insan\u0131n konumunda yaratt\u0131\u011f\u0131 zorluklar\u0131n sebebiyet verdi\u011fi h\u0131zl\u0131 ilerleme ve de\u011fi\u015fimi g\u00f6z \u00f6n\u00fcnde bulundurdu\u011fumuzda, Foucault’nun eseri bilhassa Haraway taraf\u0131ndan (1997) \u00e7a\u011fda\u015f teknolojiye dair zaman\u0131 ge\u00e7mi\u015f bir g\u00f6r\u00fcye bel ba\u011flamakla ele\u015ftirilmi\u015ftir. Haraway, Foucault’nun biyoiktidar\u0131n art\u0131k var olmayan bir d\u00fcnyan\u0131n kartografisini sundu\u011funu ama art\u0131k tahakk\u00fcm\u00fcn enformasyonu \u00e7a\u011f\u0131na girdi\u011fimizi iddia etmektedir. Di\u011fer ele\u015ftirel kuramlarsa, bilhassa da k\u00fcresel toplumsal ili\u015fkilerin karma\u015f\u0131kl\u0131\u011f\u0131n\u0131 yans\u0131tacak \u015fekilde ileri kapitalizmde cisimle\u015fme ve fark\u0131n de\u011fi\u015fen konumunu ele alan feminist, \u00e7evreci kuramc\u0131lar ve \u0131rk kuramc\u0131lar\u0131, hedefe daha yak\u0131nd\u0131r. (24)<\/p>\n

Foucault’nun biyoiktidar mefhumu ve \u00e7a\u011fda\u015f insan sonras\u0131 yap\u0131lar aras\u0131ndaki temel uyumsuzluk noktas\u0131, insanmerkezcili\u011fin alt\u00fcst edili\u015fine ili\u015fkindir. 2. B\u00f6l\u00fcm’de, ileri kapitalizmin biyogenetik yap\u0131s\u0131n\u0131n, mali yat\u0131r\u0131mlar\u0131 \u00e7ekti\u011fini ve sermayele\u015fen bedenleri ya\u015famsal bilginin ta\u015f\u0131y\u0131c\u0131lar\u0131 h\u00e2line getirdi\u011fini iddia etmi\u015ftim. B\u00fct\u00fcn bir n\u00fcfusun, genetik temay\u00fcller ve ya\u015famsal kendini \u00f6rg\u00fctleme kapasiteleri \u00fczerinden yeniden s\u0131n\u0131fland\u0131r\u0131lmas\u0131 i\u00e7in zemin haz\u0131rlar bu durum. Ekonomik ve biyolojik b\u00fcy\u00fcme aras\u0131nda yap\u0131sal bir izomorfizm mevcuttur; ve bu da \u00e7a\u011fda\u015f neoliberal kapitalizmde iktidar ili\u015fkilerini Fordist \u00e7a\u011fa nazaran daha ham ve kaba h\u00e2le getirir (Cooper, 2008). S\u00f6z konusu durumun, \u00f6lme siyasetinin\u00a0zoe<\/em> boyutu a\u00e7\u0131s\u0131ndan m\u00fchim yans\u0131malar\u0131 vard\u0131r.<\/p>\n

Psikolojik miza\u00e7 veya sinirsel \u00f6zellikler gibi genetik bilgiler de e\u015fit da\u011f\u0131t\u0131lamad\u0131\u011f\u0131ndan, bu sistem i\u00e7sel olarak ayr\u0131mc\u0131 oldu\u011fu gibi, terimin ger\u00e7ek anlam\u0131nda \u0131rk\u00e7\u0131d\u0131r da. Patricia Clough (2008) HIV kar\u015f\u0131s\u0131nda medikal ila\u00e7lar\u0131n veya s\u0131tma kar\u015f\u0131s\u0131nda geni\u015f \u00f6l\u00e7ekli a\u015f\u0131lar\u0131n eri\u015filebilirli\u011fi \u00fczerine, Ya\u015fam\u0131n insan sonras\u0131 idaresine birka\u00e7 \u00e7a\u011fda\u015f \u00f6rnek olu\u015fturabilecek \u015fekilde kamusal alanda y\u00fcr\u00fct\u00fclen tart\u0131\u015fmalar\u0131 inceleyerek, \u00e7a\u011fda\u015f siyasi ekonominin bu vasf\u0131n\u0131 ke\u015ffetmektedir. Hem Bat\u0131l\u0131 d\u00fcnyada hem de k\u00fcreselle\u015fen ekonomilerde, genetik olarak a\u015f\u0131r\u0131, toplumsal olarak yeterince sigortalanmam\u0131\u015f koca bir elden \u00e7\u0131kar\u0131labilir alt-s\u0131n\u0131f silsilesi bedenler \u00fcretilmektedir. Bu tarz bir n\u00fcfus kontrol\u00fc, Foucault’nun biyopolitik olana dair incelemesini a\u015far; \u00e7\u00fcnk\u00fc disiplin ve kontrol teknikleriyle de\u011fil, verilerin biyogenetik olarak i\u015flenmesi ve “biyokorsanl\u0131k” arac\u0131l\u0131\u011f\u0131yla i\u015fler (Shiva, 1997). Mark Halsey’nin belirtti\u011fi \u00fczere “Bir zamanlar tek ama\u00e7 delileri, gen\u00e7leri, di\u015fileri, aylaklar\u0131 ve sapk\u0131nlar\u0131 kontrol etmekken, son zamanlarda ama\u00e7 insan-olmayan\u0131, inorganik olan\u0131, at\u0131l olan\u0131, k\u0131sacas\u0131 s\u00f6zde ‘do\u011fal d\u00fcnyalar\u0131’ zapturapt alt\u0131na almakt\u0131r” (Halsey, 2006: 15). Bu insan sonras\u0131\u00a0zoe<\/em>-siyasetidir, biyopolitik y\u00f6netimsellik de\u011fil.<\/p>\n

Monist insan sonras\u0131 felsefe, bu bize meydan okuyan yeni tarihsel ko\u015fullar \u00fczerinden d\u015f\u00fcnmek i\u00e7in yine ciddi fayda sa\u011flamaktad\u0131r. Deleze’\u00fc Massumi \u00fczerinden okuyan Clough, liberal bireylerin de\u011fil, biyogenetik “ayr\u0131lar\u0131n” yeni kap\u0131lma mekanizmalar\u0131 \u00fczerine \u00e7al\u0131\u015fmaktad\u0131r:<\/p>\n

“… bu biyogenetik “ayr\u0131lar”, bir bedenin \u015fu anda neye muktedir oldu\u011funu ve gelecekte hangi kapasiteleri a\u00e7\u0131mlayabilece\u011fini belirleyen bedensel kapasitelerin profilleri h\u00e2linde y\u00fczeye \u00e7\u0131kan pop\u00fclasyonlarda, istatistiksel olarak yeniden konfig\u00fcre edilmektedir. \u0130statistiksel olarak risk \u015feklinde sim\u00fcle edilen bedenlerin duygulan\u0131msal kapasitesi, \u00f6zne olmadan, hatta tek bir \u00f6znenin bedeni olmadan da idrak edilebilir. Bunun sonucunda, n\u00fcfusun devam\u0131n\u0131 g\u00fcvence alt\u0131na alma terimleriyle ifade edilen birbiriyle rekabet h\u00e2linde b\u00fcrokratik kontrol ve siyasi talimat prosed\u00fcrleri ortaya \u00e7\u0131kmaktad\u0131r. (2008: 18)<\/span><\/p>\n

Siyasi kontrol bi\u00e7imleriyle risk fakt\u00f6rleri \u00fczerine tahminleri ba\u011flant\u0131land\u0131rma bi\u00e7imi, Foucault’nun \u0131rk\u00e7\u0131l\u0131k olarak tan\u0131mlad\u0131\u011f\u0131 tekniktir; \u00f6yle ki b\u00fct\u00fcn bir n\u00fcfusu, bu defa pigmentle\u015fme \u00fczerinden de\u011fil, di\u011fer genetik \u00f6zellikler \u00fczerinden belirlenen hiyerar\u015fik bir \u00f6l\u00e7ekte d\u00fczenleyerek “\u0131rk \u00fczerinden belirlenmi\u015f” h\u00e2le getirir. Bu siyasi al\u0131\u015ft\u0131rman\u0131n amac\u0131, verili bir n\u00fcfusun hayatta kalma ve soyunun t\u00fckenmesi ihtimalini \u00f6ng\u00f6rmek oldu\u011fundan, ya\u015fayanlar\u0131n biyopolitik idaresi, t\u00fcrleraras\u0131 transversal ve\u00a0zoe<\/em> g\u00fcd\u00fcml\u00fc olmakla kalmad\u0131\u011f\u0131 gibi i\u00e7sel olarak da \u00f6l\u00fcmle ba\u011flant\u0131lan\u0131r. Bu da insanmerkezcilik sonras\u0131n\u0131n \u00f6l\u00fcmle-ba\u011f\u0131 veya nekro-politik y\u00fcz\u00fc, insan(l\u0131k)-d\u0131\u015f\u0131 karakterinin kalbidir: “Baz\u0131 n\u00fcfuslar\u0131n sa\u011fl\u0131kl\u0131 ya\u015famas\u0131 i\u00e7in, do\u011fan\u0131n yoz veya sa\u011fl\u0131ks\u0131z \u00f6tekileri konumundakilerin \u00f6l\u00fcmlerinin gereklili\u011fine yol a\u00e7ar” (Clough, 2008: 18).<\/p>\n

Nekropolitik boyut ayn\u0131 zamanda g\u00fcn\u00fcm\u00fczde cisimle\u015fmi\u015f \u00f6znelerin siyasi temsilinin, Foucault’nun (1978 [sic<\/em>]) kulland\u0131\u011f\u0131 anlamda biyoiktidar\u0131n g\u00f6rsel tasarrufu i\u00e7erisinde anla\u015f\u0131lamayaca\u011f\u0131 anlam\u0131na gelmektedir. Cisimle\u015fmi\u015f \u00f6znelerin temsili, simulakr\u0131n Plato sonras\u0131 \u00fcstlendi\u011fi anlama uygun olarak skopik olmas\u0131 \u00fczerinden g\u00f6rsel de\u011fildir. G\u00f6rmeyi, benlik ve \u00f6teki\/\u00f6teki olarak benlik kar\u015f\u0131tl\u0131\u011f\u0131 \u00fczerinden tan\u0131nmas\u0131na dair diyalektik \u015fema i\u00e7erisinde yeniden tan\u0131mlayan psikanalitik anlat\u0131daki gibi yans\u0131t\u0131c\u0131 da de\u011fildir. Cisimle\u015fmi\u015f \u00f6znelerin temsilinin yerini sim\u00fclasyon alm\u0131\u015f, bu temsil \u015fizoidle\u015fmi\u015f veya i\u00e7sel olarak da\u011f\u0131n\u0131k bir h\u00e2l alm\u0131\u015ft\u0131r. Ayn\u0131 zamanda ayna gibidir de: Beden her daim olageldi\u011fi muhtemel ceset olarak \u00e7iftlenir ve sonsuz d\u00f6ng\u00fcye dair g\u00f6rsel bir tasarrufun i\u00e7erisine kap\u0131lan kendini yenileyen bir sistem olarak temsil edilmektedir (Braidotti, 2002). \u00c7a\u011fda\u015f toplumsal imgelem, bu s\u0131n\u0131r tan\u0131mayan d\u00f6ng\u00fc mant\u0131\u011f\u0131na dalm\u0131\u015f durumdad\u0131r, bu y\u00fczden de tahayy\u00fcl edilen benli\u011fe ait ya\u015fam ve \u00f6l\u00fcm d\u00f6ng\u00fcs\u00fcn\u00fcn \u00f6tesinde bir yerlerde as\u0131l\u0131 kalm\u0131\u015ft\u0131r. Bunun sonucunda, biyogenetik imgelem ceset olarak bedenle ili\u015fkisinde ve art\u0131k kontrol edemedi\u011fi ya\u015fam\u0131n izlerine dair aray\u0131\u015f\u0131nda adli bir h\u00e2l alm\u0131\u015ft\u0131r. G\u00fcn\u00fcm\u00fczde cisimle\u015fmi\u015f \u00f6zneler, bir yandan biyogenetik ta\u015f\u0131y\u0131c\u0131lar, \u00f6te yandan k\u00fcresel bir nakit ak\u0131\u015f\u0131 devresinde d\u00f6n\u00fc\u015f\u00fcm h\u00e2lindeki g\u00f6rsel metalar olarak art\u0131 de\u011ferleri \u00fczerinden ele al\u0131nmal\u0131d\u0131r. Bu bilginin b\u00fcy\u00fck bir k\u0131sm\u0131 bilgi g\u00fcd\u00fcml\u00fc de\u011fil, medya taraf\u0131ndan \u015fi\u015firilmi\u015ftir ve b\u00f6ylece sadece e\u011flenceden ay\u0131rt edilemez. Bu y\u00fczden biyogenetik ve bilgi kodlar\u0131n\u0131n \u00e7ifte dolay\u0131m\u0131ndad\u0131r.<\/p>\n

\u00d6yleyse \u00e7a\u011fda\u015f biyopolitikan\u0131n bir \u00f6nceki b\u00f6l\u00fcmde tart\u0131\u015ft\u0131\u011f\u0131m ekofelsefi boyutla kesi\u015fti\u011fini ve mevcut sosyopolitik iktidar ili\u015fkilerinin olumsuz y\u00fcz\u00fcn\u00fc g\u00f6sterdi\u011fini g\u00f6r\u00fcr\u00fcz. Mesele bu hibrit ve hafif \u015fizoid toplumsal olgular\u0131, insan sonras\u0131 durumun insan-d\u0131\u015f\u0131 vas\u0131flar\u0131n\u0131n direni\u015f noktalar\u0131 olarak ele almakt\u0131r. Foucault’nun siyasi anatomisinin temel g\u00f6r\u00fc\u015f\u00fc h\u00e2l\u00e2 ge\u00e7erlidir: Biyoiktidar ayn\u0131 zamanda \u00f6l\u00fcm\u00fcn idaresini de i\u00e7ermektedir. Di\u011fer bir deyi\u015fle ya\u015fam\u0131n y\u00f6netimi sorusu, ayn\u0131 zamanda soyun t\u00fckenmesini de i\u00e7ermektedir. Bu parlak g\u00f6r\u00fc\u015f\u00fcn etik ve siyasi potansiyelini tam manas\u0131yla konu\u015fland\u0131rmak i\u00e7inse Foucault’nun erken d\u00f6nem eserlerine geri d\u00f6nmeli ve ikinci evrenin yeni-Kant\u00e7\u0131 yorumunun bizi yan\u0131ltmas\u0131na izin vermemeliyiz.<\/p>\n

Erken d\u00f6nem eserlerinde Foucault (1977) \u00f6znelli\u011fin \u00fcretimine dahi olan iktidar mekanizmalar\u0131n\u0131n ele\u015ftirel bir incelemesini a\u00e7\u0131k\u00e7a sunar. \u00d6znellik sadece k\u0131s\u0131tlay\u0131c\u0131 de\u011fil, \u00fcretken de olan etkilerin s\u00f6ylemsel ve maddi dola\u015f\u0131m s\u00fcreci olarak tan\u0131mlan\u0131r. Bu iktidar burgusu, insan sonras\u0131 durumu anlamak i\u00e7in elzemdir.<\/p>\n

”<\/p>\n

(24) Bilhassa bkz. Gilroy (2000), Braidotti (2002), Barad (2003), Butler (2004b) ve Grozs (2004).<\/span><\/p>\n

Kaynak\u00e7a:<\/span>
\nBarad, Karen (2003), \u201cPosthumanist performativity: toward an understanding of how matter comes to matter\u201d, Signs<\/em>, cilt 28, say\u0131 3, s. 801-31.<\/span>
\nBraidotti, Rosi (2002), Metamorphoses. Towards a Materialist Theory of Becoming<\/em>, Cambridge: Polity.<\/span>
\nButler, Judith (2004b), Undoing Gender<\/em>, Londra ve New York: Routledge.<\/span>
\nClough, Patricia (2008), \u201cThe affective turn: Political economy, biomedia and bodies\u201d, Theory, Culture & Society<\/em>, cilt 25, say\u0131 1, s. 1-22.<\/span>
\nCooper, Melinda (2008), Life as Surplus. Biotechnology & Capitalism in the Neoliberal Era<\/em>, Seattle, WA: Washington University Press.<\/span>
\nEsposito, Roberto (2008), Bios. Biopolitics and Philosophy<\/em>, Minneapolis, MN: Minnesota University Press.<\/span>
\nFoucault, Michel (1977), Discipline and Punish<\/em>, New York: Pantheon.<\/span>
\nGilroy, Paul (2000), Against Race. Imaging Political Culture beyond the Colour Line<\/em>, Cambridge, MA: Harvard University Press.<\/span>
\nGrosz, Elizabeth (2004), The Nick of Time<\/em>, Durham, NC: Duke University Press.<\/span>
\nHalsey, Mark (2006), Deleuze and Environmental Damage<\/em>, Londra: Ashgate.<\/span>
\nHaraway, Donna (1997), Modest Witness@Second Millennium, FemaleMan_Meets_OncoMouseTM<\/em>, Londra ve New York: Routledge.<\/span>
\nRabinow, Paul (2003), Anthropos Today<\/em>, Princeton, NJ: Princeton Univer\u00adsity Press.<\/span>
\nRose, Nicholas (2007), The Politics of Life Itself: Biomedicine, Power and Subjectivity in the Twenty-f\u0131rst century<\/em>, Princeton, NJ: Princeton University Press.<\/span>
\nShiva, Vandana (1997), Biopiracy. The Plunder of Nature and Knowledge<\/em>, Boston, MA: South End.<\/span><\/p>\n

Rosi Braidotti, \u0130nsan Sonras\u0131, \u00e7ev. \u00d6znur Karaka\u015f, Kolektif Kitap, 2014 [2013], s. 129-34.<\/p>\n","protected":false},"excerpt":{"rendered":"

” “Ya\u015fam\u0131n” biyopolitik idaresine dair yeni pratiklerin sadece \u00fcretken kuvvetleri de\u011fil, ayn\u0131 zamanda yeni ve daha incelikli \u00f6l\u00fcm ve soy t\u00fckenmesi bi\u00e7imlerini de harekete ge\u00e7irdi\u011fi fikrinden ba\u015flayal\u0131m. Ya\u015fam\/zoe‘nin ya\u015famsal ve kendini \u00f6rg\u00fctleyen vasf\u0131na odaklanman\u0131n, ya\u015fayan ve \u00f6l\u00fc olan aras\u0131ndaki her t\u00fcrl\u00fc kesin ayr\u0131m\u0131 ortadan kald\u0131rd\u0131\u011f\u0131n\u0131 iddia ediyorum.\u00a0Zoe kavram\u0131n\u0131n insan sonras\u0131 ama olumlay\u0131c\u0131 bir ya\u015fam-kuvvet olarak … Continue reading Braidotti, Biyopoliti\u011fin \u00d6tesi<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[33,101],"tags":[208,451,450,452],"class_list":["post-1720","post","type-post","status-publish","format-standard","hentry","category-alinti","category-felsefe","tag-biyopolitika","tag-insan-sonrasi","tag-rosi-braidotti","tag-zoe"],"aioseo_notices":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p9WYIs-rK","jetpack-related-posts":[{"id":1432,"url":"https:\/\/yalpertem.com\/blog\/2018\/05\/10\/tarkovski-gecmisten-gunumuze-insanlik\/","url_meta":{"origin":1720,"position":0},"title":"Tarkovski, Ge\u00e7mi\u015ften G\u00fcn\u00fcm\u00fcze \u0130nsanl\u0131k","author":"yalpertem","date":"10 May 2018","format":false,"excerpt":"\" 9 Eyl\u00fcl Garip olan \u015fey insanlar herhangi bir nedenden dolay\u0131, bu bir yap\u0131m ya da co\u011frafya olabilir, biraraya geldiklerinde birbirlerinden nefret etmeye ba\u015flay\u0131p birbirlerini a\u015fa\u011f\u0131l\u0131yorlar. \u00c7\u00fcnk\u00fc herkes kendini seviyor. Toplum, er ya da ge\u00e7 \u015feytani, k\u00f6t\u00fc ve \u00f6l\u00fcmc\u00fcl bulutlar gibi y\u00fckselip k\u0131talar\u0131n \u00fczerini kaplayacak bir ill\u00fczyondur. Tek bir \u015feyi\u2026","rel":"","context":"In "genel"","block_context":{"text":"genel","link":"https:\/\/yalpertem.com\/blog\/category\/genel\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/yalpertem.com\/blog\/wp-content\/uploads\/2018\/05\/andrey-tarkovsky-zaman-zaman-i%C3%A7inde-203x300.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":2863,"url":"https:\/\/yalpertem.com\/blog\/2019\/11\/21\/walser-simon-tanner-dolasiyor\/","url_meta":{"origin":1720,"position":1},"title":"Walser, Simon Tanner Dola\u015f\u0131yor","author":"yalpertem","date":"21 November 2019","format":false,"excerpt":"Walser bir\u00e7ok noktada kendinden sonra gelenlere fikirler, c\u00fcmleler, karakterler miras b\u0131rakm\u0131\u015f gibi. Ge\u00e7mi\u015ften de devralm\u0131\u015ft\u0131r epeycesini elbette fakat ona do\u011fru akan metinleri pek bilmiyorum. Devrald\u0131klar\u0131ndan, benim a\u015fina oldu\u011fum ilk temas, karakterin zarlar\u0131yla ilgili. Kendini dipte muhatab\u0131n\u0131 g\u00f6kte kuran, yine de tamamen ezik olmayan, d\u00fcnyay\u0131 a\u015fa\u011f\u0131dan k\u00fc\u00e7\u00fcmseyen veya hafife alan, \u00f6yle\u2026","rel":"","context":"In "al\u0131nt\u0131"","block_context":{"text":"al\u0131nt\u0131","link":"https:\/\/yalpertem.com\/blog\/category\/alinti\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/yalpertem.com\/blog\/wp-content\/uploads\/2019\/11\/robert-walser-tanner-kardesler-196x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":745,"url":"https:\/\/yalpertem.com\/blog\/2017\/12\/14\/pettman-akilli-telefonlar-ve-sosyal-medyanin-dikkate-saldirisi\/","url_meta":{"origin":1720,"position":2},"title":"Pettman, Ak\u0131ll\u0131 Telefonlar ve Sosyal Medya’n\u0131n Dikkate Sald\u0131r\u0131s\u0131","author":"yalpertem","date":"14 December 2017","format":false,"excerpt":"\"\u0130talyan d\u00fc\u015f\u00fcn\u00fcr Giorgio Agamben'e g\u00f6re, g\u00fcn\u00fcm\u00fcz d\u00fcnya n\u00fcfusu \"insanl\u0131k tarihinin g\u00f6rd\u00fc\u011f\u00fc en uysal ve korkak n\u00fcfustur\" (s. 22). Ona bak\u0131l\u0131rsa bu durumun alt\u0131nda, Stiegler'in de son derece etrafl\u0131ca yak\u0131nd\u0131\u011f\u0131 libidinal y\u0131k\u0131m g\u00fc\u00e7lerine kendimizi t\u00fcmden teslim etmemiz yatar. 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Kamp, normal hukuksal d\u00fczenin d\u0131\u015f\u0131na yerle\u015ftirilen bir toprak par\u00e7as\u0131d\u0131r; fakat \u00f6yle d\u0131\u015far\u0131da bir yer de de\u011fildir.\u00a0D\u0131\u015far\u0131da tutulan anlam\u0131na gelen \"istisna\" (ex-capere) teriminin etimolojik anlam\u0131 do\u011frultusunda d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde, kampa al\u0131narak d\u0131\u015far\u0131da tutulan \u015fey tam da d\u0131\u015flanmak suretiyle i\u00e7leniyor. 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