{"id":1936,"date":"2018-07-22T15:41:24","date_gmt":"2018-07-22T12:41:24","guid":{"rendered":"http:\/\/yalpertem.com\/blog\/?p=1936"},"modified":"2018-07-22T15:41:24","modified_gmt":"2018-07-22T12:41:24","slug":"deleuze-parnet-kucuk-hans-psikanaliz-elestirisi-ii","status":"publish","type":"post","link":"https:\/\/yalpertem.com\/blog\/2018\/07\/22\/deleuze-parnet-kucuk-hans-psikanaliz-elestirisi-ii\/","title":{"rendered":"Deleuze & Parnet, K\u00fc\u00e7\u00fck Hans: Psikanaliz Ele\u015ftirisi (II)"},"content":{"rendered":"

Totem ve Tabu’daki K\u00fc\u00e7\u00fck Hans pasaj\u0131ndan<\/a> sonra, Diyaloglar’da Deleuze’\u00fcn psikanaliz ele\u015ftirisinin bir \u00f6zetini i\u00e7eren “\u00d6l\u00fc Psikanaliz, \u00c7\u00f6z\u00fcmleyiniz” ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcmdeki K\u00fc\u00e7\u00fck Hans referanslar\u0131n\u0131 i\u00e7eren ikinci metni ekliyorum.<\/p>\n

\u0130lk iki paragrafta asl\u0131nda hen\u00fcz K\u00fc\u00e7\u00fck Hans’dan bahsedilmiyor fakat Deleuze’\u00fcn neden Freud’un K\u00fc\u00e7\u00fck Hans’\u0131n as\u0131l meselelerini yakalayamayaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fcn altyap\u0131s\u0131n\u0131 olu\u015fturuyor bu k\u0131s\u0131mlar. Deleuze’\u00fcn ahlak\u00e7\u0131l\u0131kla su\u00e7lad\u0131\u011f\u0131 psikanalize dair ele\u015ftirisinde: arzu nesnesi kavram\u0131 ve psikanalizdeki tasar\u0131m\u0131yla bilin\u00e7d\u0131\u015f\u0131 reddediliyor, psikanalizin arzu \u00fcretimini dinamitledi\u011fi iddia ediliyor, analistin konu\u015fmay\u0131 dinleyen ve te\u015fvik eden de\u011fil aksine o konu\u015fmaya kula\u011f\u0131n\u0131 kapatan kendi kavram setini konu\u015fana g\u00fc\u00e7 ili\u015fkisi \u00fczerinden dayatan bir pozisyonu oldu\u011funa dair iddia dillendiriliyor. K\u00fc\u00e7\u00fck Hans h\u00e2l\u00e2 ger\u00e7ek bir insan, kim bilir o ne derdi t\u00fcm bunlara?<\/p>\n

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”<\/p>\n

Psikanalize kar\u015f\u0131 sadece iki \u015fey s\u00f6yledik: o b\u00fct\u00fcn arzu \u00fcretimlerini k\u0131rmakta; t\u00fcm s\u00f6ylenen olu\u015fumlar\u0131 ezmektedir. B\u00f6ylece de arzunun makinasal d\u00fczenlemesini s\u00f6zcelemin kolektif d\u00fczenlemesini iki y\u00fcz\u00fcn\u00fc birden k\u0131r\u0131p par\u00e7alamaktad\u0131r. Olgu \u015fudur ki psikanaliz hep bilin\u00e7d\u0131\u015f\u0131ndan bahseder; bilin\u00e7d\u0131\u015f\u0131n\u0131 bulan da odur. Ama bu pratikte hem bilin\u00e7d\u0131\u015f\u0131n\u0131 indirgemek hem de onu mahvetmek, onu \u00f6nlemek i\u00e7indir. Bilin\u00e7d\u0131\u015f\u0131 olumsuz bir \u015fey olarak kabul edilir, o bir d\u00fc\u015fmand\u0131r. “Wo est war, soll ich werden”. \u00c7evirelim istedi\u011fimiz kadar: bu orada oland\u0131, orada \u00f6zne olarak m\u0131 meydana gelmeli miyim? daha da beteri (hem de “soll” da dahil olmak \u00fczere “ahlaki anlam\u0131 ile bu tuhaf gereklilik). \u0130\u015fibitikler (rateler), uzla\u015fmalar, anla\u015fmalar veya kelime oyunlar\u0131 psikanalizdeki bilin\u00e7d\u0131\u015f\u0131n\u0131n olu\u015fumu yahut \u00fcretimi olarak adland\u0131rd\u0131\u011f\u0131 \u015feylerdir. Psikanaliz i\u00e7in arzu daima gere\u011finden fazlad\u0131r: “\u00e7ok y\u00f6nl\u00fc ahlaks\u0131zl\u0131klar”. Bunlar size eksi\u011fi, k\u00fclt\u00fcr\u00fc ve kanunu \u00f6\u011fretecekler. Burada konu olan kuram de\u011fildir, fakat s\u00f6z konusu olan psikanalizin me\u015fhur politik silah\u0131 olan yorumlama sanat\u0131d\u0131r. Ve g\u00f6sterenin bulunu\u015funa, g\u00f6sterenin ara\u015ft\u0131r\u0131lmas\u0131 i\u00e7in anlam yorumundan ge\u00e7ildi\u011finde durumun de\u011fi\u015fti\u011fi pek s\u00f6ylenemez. Freud’\u00fcn en kaba sayfalar\u0131 aras\u0131nda “fellatio” ile ilgili olanlar\u0131 vard\u0131r: Penis bir \u00f6k\u00fcz sidi\u011fi ile ve \u00f6k\u00fcz sidi\u011fi bir ana memesi ile nas\u0131l ayn\u0131 de\u011feri ta\u015f\u0131r.\u00a0Fellatio<\/em>‘nun “ger\u00e7ek” bir arzu olmad\u0131\u011f\u0131n\u0131 g\u00f6sterme bi\u00e7imi, ama bu ba\u015fka bir\u015feyi de saklamakta ve ba\u015fka anlama da gelmektedir. Bir \u015fey daima ba\u015fka bir \u015feyi an\u0131msatmak zorundad\u0131r; metafor ve metonimi. Psikanaliz gittik\u00e7e \u00c7i\u00e7erovari olmaktad\u0131r ve Freud zaten daima bir Romal\u0131 olmu\u015ftur. Ger\u00e7ek arzu ile hayali arzu aras\u0131ndaki eski ayr\u0131m\u0131 yenilemek i\u00e7in psikanalizin elinde m\u00fckemmel bir \u015fifre vard\u0131r: arzunun ger\u00e7ek i\u00e7erikleri, arzunun ger\u00e7ek anlat\u0131m\u0131 sanki Oedipustur veya i\u011fdi\u015f edilmedir veyahut \u00f6l\u00fcmd\u00fcr, her \u015feyi yap\u0131lanmaya yarayan bir bekinmedir (*). Arzu bir \u015feyle d\u00fczenlemeye, D\u0131\u015far\u0131s\u0131 ile ili\u015fkiye, olu\u015f ile ba\u011flant\u0131ya girer girmez, d\u00fczenleme k\u0131r\u0131l\u0131r. B\u00f6ylece\u00a0fellatio<\/em>: Oedipuscu yap\u0131sal bir kaza + memenin emili\u015finin oral p\u00fclsiyonu olur. Geri kalan\u0131 i\u00e7in de ayn\u0131 \u015feydir. Psikanalizden \u00f6nce ya\u015fl\u0131 insanlar\u0131n i\u011fren\u00e7 manilerinden s\u0131k s\u0131k bahsedilmekteydi; psikanaliz ile \u00e7ocuksu ahlaks\u0131z eylemlerden bahsedilir olundu.<\/p>\n

Biz bunun tersini s\u00f6yl\u00fcyoruz: Bilin\u00e7d\u0131\u015f\u0131n\u0131z yoktur ve asla bir bilin\u00e7d\u0131\u015f\u0131na sahip olmad\u0131n\u0131z. O “Ben”in ba\u015f\u0131na gelmesi gereken bir “b\u00f6yleydi”nin yerini alan \u015fey de\u011fildir. Freudcu form\u00fcl\u00fcn ters \u00e7evirilmesi gereklidir. Bilin\u00e7d\u0131\u015f\u0131n\u0131 \u00fcretmeniz gerekir. Bu ne fantasmalar\u0131n ne de bast\u0131r\u0131lm\u0131\u015f an\u0131lar\u0131n i\u015fi de\u011fildir. \u00c7ocukluk an\u0131lar\u0131 yeniden \u00fcretilmez, daima g\u00fcncel\u00a0\u00e7ocukluk bloklar\u0131<\/em> ile \u00e7ocuk-olu\u015f bloklar\u0131 \u00fcretilir. Herkes d\u00fczenler ve \u00fcretir ama bu ne i\u00e7inden \u00e7\u0131km\u0131\u015f oldu\u011fu yumurta ile ne onu oraya ba\u011flayan do\u011furucularla ne oradan edinmi\u015f oldu\u011fu imgelerle ne de tohumun yap\u0131s\u0131yla yap\u0131lmaktad\u0131r, ona deney hammadesi olacak \u015fey daima g\u00fcncel k\u0131l\u0131nan, \u00e7alm\u0131\u015f oldu\u011fu placenta k\u0131sm\u0131 ile yap\u0131lmaktad\u0131r. Bilin\u00e7d\u0131\u015f\u0131n\u0131 \u00fcretiniz, bu \u00f6yle kolay de\u011fildir, bu bir dil s\u00fcr\u00e7mesi ile, bir ruhani s\u00f6zc\u00fck veyahut d\u00fc\u015f ile bile yap\u0131lmaz. Bilin\u00e7d\u0131\u015f\u0131 \u00fcretilen, ak\u0131t\u0131lan, istila edilmesi gereken politik ve sosyal bir uzam, bir t\u00f6zd\u00fcr. Arzu \u00f6znesi diye bir \u015fey olmad\u0131\u011f\u0131 gibi nesne de yoktur. Ne de s\u00f6zcelem \u00f6znesi vard\u0131r. Yaln\u0131zca ak\u0131mlar arzunun kendisinin nesnelli\u011fidir. Arzu imleyensiz g\u00f6stergeler sistemidir ve onlarla sosyal bir alanda bilin\u00e7d\u0131\u015f\u0131 ak\u0131mlar\u0131 \u00fcretilir. Mahalle mektebi, k\u00fc\u00e7\u00fck aile nerede olursa olsun kurulu yap\u0131lar\u0131 sorgulamayan arzunun yumurtadan \u00e7\u0131kmas\u0131 s\u00f6z konusu de\u011fildir. Arzu daha \u00e7ok d\u00fczenlemeleri ve kesi\u015fmeleri istedi\u011finden dolay\u0131 devrimcidir. Ama psikanaliz b\u00fct\u00fcn d\u00fczenleme ve kesi\u015fmeleri keser ve onlar\u0131n \u00fczerine oturur arzudan nefret eder, politikadan tiksinir.<\/p>\n

\u0130kinci ele\u015ftiri s\u00f6zcelerin olu\u015fumunu engelleyen psikanalizin bi\u00e7imidir. \u0130\u00e7eriklerinde, d\u00fczenlemeler belirsiz \u00e7okluluklarla, \u015fiddet dolu dola\u015f\u0131mlarla, \u015fiddet ve olu\u015flarla doludur (s\u00fcr\u00fc, kitle, cins, \u0131rk, halklar, kabileler…) Ve ifadelerinde d\u00fczenlemeler, asla belirsiz olmayan belgisiz (**) zamirleri veya tan\u0131m edatlar\u0131n\u0131 (“bir” kar\u0131n, insan”lar”, “bir” \u00e7ocuk d\u00f6v\u00fc”l\u00fcr”) – ayr\u0131kla\u015fmam\u0131\u015f mastar fiilleri (y\u00fcr\u00fcmek, \u00f6ld\u00fcrmek, sevmek…) – ki\u015fi olmayan ve olay olan \u00f6zel isimleri (gruplar, hayvanlar, kendilikler, tekillikler, kolektiflikler, b\u00fcy\u00fck harf ile b\u00fct\u00fcn yaz\u0131lanlar AT-OLU\u015e-B\u0130R-HANS) \u00e7ekip \u00e7evirir. Arzunun makinasal bir kolektif \u00fcretimi ne s\u00f6zcenin ifadesel nedeni ne de maddi \u00fcretimdir: i\u00e7erikleri g\u00f6rece olarak daha az \u00e7arp\u0131lm\u0131\u015f d\u0131\u015favurumcu zincirlerin s\u00f6zcelerin eklemlemesi. Bir \u00f6zne temsil edilemeyece\u011fi i\u00e7in s\u00f6zcelem \u00f6znesi yoktur; ama bir d\u00fczenleme programlamak vard\u0131r. S\u00f6zcelemin \u00fcst\u00fcn\u00fc kodlamak de\u011fil, g\u00f6steren ad\u0131 verilen tak\u0131m y\u0131ld\u0131zlar\u0131n\u0131n tiranl\u0131\u011f\u0131 alt\u0131nda, onlar\u0131n dengelerinin yitmesini \u00f6nlemek. Fakat \u00f6zel isimden ve mastar fiilden belirsiz tan\u0131m edatlar\u0131n\u0131n mant\u0131\u011f\u0131ndan hi\u00e7bir \u015fey anlamayan, bunca mant\u0131k ile \u00f6v\u00fcnen psikanaliz \u00e7ok tuhaf bir \u015feydir. Psikanaliz ne pahas\u0131na olursa olsun belirsizliklerin ard\u0131nda daima sakl\u0131 bir belirlenenin, bir ki\u015finin, bir iyeli\u011fin olmas\u0131n\u0131 istemektedir. Melanie Klein’\u0131n \u00e7ocuklar\u0131 “insanlar nas\u0131l b\u00fcy\u00fcr?”, “bir kar\u0131n” dedikleri vakit, Melanie Klein “annenin karn\u0131”, “babam gibi b\u00fcy\u00fck olacak m\u0131y\u0131m?” diye anlamaktad\u0131r. Onlar bir “Hitler”, “bir Churchill” dedikleri vakit, Melanie Klein orada annenin k\u00f6t\u00fc posesifli\u011fini ve iyi babay\u0131 g\u00f6rmektedir. Co\u011frafi bir s\u00fcreci veya stratejik bir harekat\u0131 belirtmek i\u00e7in kulland\u0131klar\u0131nda askerler ve hava raporu verenler psikanalistlerden \u00e7ok \u00f6zel isme kar\u015f\u0131 duyarl\u0131d\u0131rlar: Typhon harekat\u0131. Jung, Freud’e r\u00fcyalar\u0131ndan birini anlat\u0131r bir g\u00fcn: Jung kemik y\u0131\u011f\u0131n\u0131n\u0131 d\u00fc\u015f\u00fcnde g\u00f6r\u00fcr. Freud, Jung’un, birinin \u00f6l\u00fcm\u00fcn\u00fc \u015f\u00fcphesiz kar\u0131s\u0131n\u0131n \u00f6l\u00fcm\u00fcn\u00fc arzulad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmektedir. “Jung hayretler i\u00e7inde kalarak, ona bir de\u011fil, bir\u00e7ok kafatas\u0131n\u0131 d\u00fc\u015f\u00fcnde g\u00f6rd\u00fc\u011f\u00fcn\u00fc iyice belirtir”; (1) yine de, Freud, alt\u0131 veya yedi kurt olmas\u0131n\u0131 istemez: Baban\u0131n tek temsilcisi olmal\u0131d\u0131r. Ya Freud’un k\u00fc\u00e7\u00fck Hans \u00fczerine yapt\u0131\u011f\u0131 \u015fey: Freud d\u00fczenlemeleri asla kaale almamaktad\u0131r (bine – sokak – kom\u015fu – ambar – atla \u00e7ekilen otob\u00fcs – at d\u00fc\u015f\u00fcyor – at kam\u00e7\u0131land\u0131!) Durumlar\u0131 da hi\u00e7 kaale almamaktad\u0131r (sokak \u00e7ocu\u011fa yasaklanm\u0131\u015ft\u0131r vs.) K\u00fc\u00e7\u00fck Hans’\u0131n (***) bu i\u015fe kalk\u0131\u015fmas\u0131n\u0131 da kaale almamaktad\u0131r (b\u00fct\u00fcn \u00e7\u0131k\u0131\u015flar dolu oldu\u011funa g\u00f6re at olu\u015f, \u00e7ocukluk bloku, Hans’\u0131n hayvan-olu\u015f blo\u011fu, yersizyurdsuzla\u015fma hareketi yahut ka\u00e7\u0131\u015f \u00e7izgisi, bir olu\u015fu belirleyen mastar fiil). Freud’u sadece ilgilendiren at\u0131n baba olmas\u0131d\u0131r ve gerisi i\u015fte hep b\u00f6yle. Pratikte bir d\u00fczenleme verilmi\u015f oldu\u011funa g\u00f6re \u00e7ok simgesel (soka\u011fa \u00e7\u0131kmak = a\u015fk yapmak) ili\u015fkilerin yahut hayal\u00fcr\u00fcn\u00fc benzerlikleri (bir at – benim babam) yerine koymak harekette yap\u0131lacak olu\u015fu ve arzunun b\u00fct\u00fcn\u00fcn\u00fc k\u0131rmak i\u00e7in bir an\u0131 oradan soyutlamak, bir k\u0131sm\u0131 oradan \u00e7ekip almak gereklidir. Ger\u00e7ek arzunun t\u00fcm\u00fc daha \u015fimdiden yok olmu\u015ftur yerine kod s\u00f6zcelerin simgesel bir \u00fcst kodlamas\u0131, hastalara hi\u00e7 \u015fans b\u0131rakmayan s\u00f6zcelemin kurgusall\u0131\u011f\u0131 yerle\u015ftirilir. Bu y\u00fczden psikanalizde para \u00f6demenin kabul edilmesine ve konu\u015fmaya inan\u0131l\u0131r. Ama en ufak bir konu\u015fma \u015fans\u0131m\u0131z yoktur. Psikanaliz insanlar\u0131n konu\u015fmalar\u0131n\u0131 \u00f6nlemek ve onlardan ger\u00e7ek s\u00f6zcelem \u015fartlar\u0131n\u0131n t\u00fcm\u00fcn\u00fc birden \u00e7ekip almak i\u00e7in yap\u0131lm\u0131\u015ft\u0131r. Bu g\u00f6rev i\u00e7in k\u00fc\u00e7\u00fcc\u00fck bir i\u015f grubu kuruldu: Psikanalistlerin ve bilhassa \u00e7ocuk psikanalistlerinin raporlar\u0131n\u0131 okumak; bu raporlara sar\u0131lmak ve iki s\u00fctun yapmak, sol tarafta \u00e7ocu\u011fun ne dedi\u011fi, tabii raporlara g\u00f6re, sa\u011f tarafta ise psikanalistin i\u015fitti\u011fi ve kaale ald\u0131\u011f\u0131 (daima “zoraki se\u00e7enek”li kart oyunlar\u0131). Bu a\u00e7\u0131dan iki ana metin, Freud’un k\u00fc\u00e7\u00fck Hans’\u0131 ve Melanie Klein’\u0131n k\u00fc\u00e7\u00fck Richard’\u0131. \u00dcrk\u00fcnt\u00fc vericidir. Bu korkun\u00e7 inan\u0131lmaz bir zorlamad\u0131r, t\u0131pk\u0131 e\u015fit olmayan sikletler aras\u0131 bir boks ma\u00e7\u0131 gibidir.<\/p>\n

”<\/p>\n

(*) Bekinme, direnme, \u0131srar etmedir. (\u00e7.n.)<\/span>
\n(**) Belgisiz, belirli olmayand\u0131r. (\u00e7.n.)<\/span>
\n(***) K\u00fc\u00e7\u00fck Hans kar\u015f\u0131 kom\u015fu k\u0131z\u0131na gitmek i\u00e7in evden d\u0131\u015far\u0131 \u00e7\u0131kmak ister ve bu ona yasaklan\u0131r. Soka\u011fa \u00e7\u0131karsa at\u0131n onu \u0131s\u0131raca\u011f\u0131n\u0131 sanan k\u00fc\u00e7\u00fck Hans’\u0131n b\u00f6yle bir at-olu\u015fu vard\u0131r. (\u00e7.n.)<\/span>
\n(1) E. A. Bennett, Jung’\u00fcn ger\u00e7ekten s\u00f6yledi\u011fi (Ceque Jung a vraiment dit), Ed. Stock s.80.<\/span><\/p>\n

Gilles Deleuze & Claire Parnet, Diyaloglar, \u00e7ev. Ali Akay, Ba\u011flam Yay\u0131nlar\u0131, 2016 [1977], s. 97-101.<\/p>\n","protected":false},"excerpt":{"rendered":"

Totem ve Tabu’daki K\u00fc\u00e7\u00fck Hans pasaj\u0131ndan sonra, Diyaloglar’da Deleuze’\u00fcn psikanaliz ele\u015ftirisinin bir \u00f6zetini i\u00e7eren “\u00d6l\u00fc Psikanaliz, \u00c7\u00f6z\u00fcmleyiniz” ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcmdeki K\u00fc\u00e7\u00fck Hans referanslar\u0131n\u0131 i\u00e7eren ikinci metni ekliyorum. \u0130lk iki paragrafta asl\u0131nda hen\u00fcz K\u00fc\u00e7\u00fck Hans’dan bahsedilmiyor fakat Deleuze’\u00fcn neden Freud’un K\u00fc\u00e7\u00fck Hans’\u0131n as\u0131l meselelerini yakalayamayaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fcn altyap\u0131s\u0131n\u0131 olu\u015fturuyor bu k\u0131s\u0131mlar. Deleuze’\u00fcn ahlak\u00e7\u0131l\u0131kla su\u00e7lad\u0131\u011f\u0131 psikanalize dair ele\u015ftirisinde: arzu … Continue reading Deleuze & Parnet, K\u00fc\u00e7\u00fck Hans: Psikanaliz Ele\u015ftirisi (II)<\/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":[33,38],"tags":[160,162,161,501],"class_list":["post-1936","post","type-post","status-publish","format-standard","hentry","category-alinti","category-psikanaliz","tag-claire-parnet","tag-diyaloglar","tag-gilles-deleuze","tag-kucuk-hans"],"aioseo_notices":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p9WYIs-ve","jetpack-related-posts":[{"id":1916,"url":"https:\/\/yalpertem.com\/blog\/2018\/07\/21\/freud-kucuk-hans-hayvan-cocuk-ve-totem-i\/","url_meta":{"origin":1936,"position":0},"title":"Freud, K\u00fc\u00e7\u00fck Hans: Hayvan, \u00c7ocuk ve Totem (I)","author":"yalpertem","date":"21 July 2018","format":false,"excerpt":"K\u00fc\u00e7\u00fck Hans, okudu\u011fum metinlerde ara ara kar\u015f\u0131ma \u00e7\u0131kan metin a\u015f\u0131r\u0131 bir roman kahraman\u0131 gibi. Bir\u00e7ok ki\u015fi onun \u00fczerine farkl\u0131 y\u00f6nlerden konu\u015fuyor. Ayn\u0131 zamanda psikolojik veya felsefi farkl\u0131 perspektifler kendilerini Hans vakas\u0131 \u00fczerinden ifade ediyorlar. Freud'un analizi ve onun sonras\u0131nda Hans'a dair anlat\u0131lanlar\u0131 toparlamak istedim, umar\u0131m kitaplardaki yerlerini arayarak bulabilirim. Bu\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\/2017\/10\/totem-ve-tabu-sigmund-freud-193x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":470,"url":"https:\/\/yalpertem.com\/blog\/2017\/11\/13\/parnet-deleuze-spinoza-ve-kederle-beslenen-iktidar\/","url_meta":{"origin":1936,"position":1},"title":"Parnet & Deleuze, Spinoza ve Kederle Beslenen \u0130ktidar","author":"yalpertem","date":"13 November 2017","format":false,"excerpt":"\"Bir beden ne yapabilir? Deneyiniz, ama denemek i\u00e7in daha nice sak\u0131ncalar vard\u0131r. Yaln\u0131zca insanlar\u0131n de\u011fil, yerle\u015fik iktidarlar\u0131n da bize keder bula\u015ft\u0131rd\u0131\u011f\u0131 tats\u0131z bir d\u00fcnyada ya\u015famaktay\u0131z. Keder, h\u00fcz\u00fcnl\u00fc etkiler eylem g\u00fcc\u00fcm\u00fcz\u00fc en aza indirenlerdir. Yerle\u015fik iktidarlar\u0131n bizi k\u00f6leli\u011fe indirgemek i\u00e7in bizim kederlenmemize ihtiya\u00e7lar\u0131 vard\u0131r. Tiran, papaz ve tin al\u0131c\u0131lar\u0131n\u0131n hayat\u0131n a\u011f\u0131r\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\/2017\/11\/diyaloglar-deleuze-parnet-208x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":740,"url":"https:\/\/yalpertem.com\/blog\/2017\/12\/11\/deleuze-guattari-arzu-politikasina-giris-okuma-notlari\/","url_meta":{"origin":1936,"position":2},"title":"Deleuze & Guattari: Arzu Politikas\u0131na Giri\u015f (Okuma Notlar\u0131)","author":"yalpertem","date":"11 December 2017","format":false,"excerpt":"Philip Goodchild\u2019\u0131n 1996\u2019da yazd\u0131\u011f\u0131 Deleuze & Guattari: Arzu Politikas\u0131na Giri\u015f kitab\u0131, merkezinde iki felsefecinin birlikte yazd\u0131klar\u0131 kitaplar\u0131 ve a\u011f\u0131rl\u0131kla Deleuze\u2019\u00fcn di\u011fer metinlerini sistematik bir bi\u00e7imde okumay\u0131 ama\u00e7l\u0131yor. Ele\u015ftirel bir okumadan ziyade adanm\u0131\u015f bir \u00f6\u011frencinin yak\u0131n okumas\u0131 olarak, olabildi\u011fince yorumdan ka\u00e7\u0131nma niyetiyle, ikilinin d\u00fc\u015f\u00fcnce \u00e7izgilerinden do\u011fru d\u0131\u015far\u0131ya a\u00e7\u0131lan; metinleri kendi \u00fcslubunda\u2026","rel":"","context":"In "felsefe"","block_context":{"text":"felsefe","link":"https:\/\/yalpertem.com\/blog\/category\/felsefe\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/yalpertem.com\/blog\/wp-content\/uploads\/2017\/12\/deleuze-guattari-arzu-politikas%C4%B1na-giris-1-200x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":967,"url":"https:\/\/yalpertem.com\/blog\/2018\/02\/18\/colebrook-deleuze-post-yapisalcilik-ve-zor-yazi-uzerine\/","url_meta":{"origin":1936,"position":3},"title":"Colebrook, Deleuze, Post-yap\u0131salc\u0131l\u0131k ve Zor Yaz\u0131 \u00dczerine","author":"yalpertem","date":"18 February 2018","format":false,"excerpt":"Kitab\u0131n a\u00e7\u0131l\u0131\u015f\u0131ndan, Deleuze'\u00fcn 20. yy Avrupa d\u00fc\u015f\u00fcncesi i\u00e7indeki konumu ve post-yap\u0131salc\u0131l\u0131k ile ili\u015fkisine dair giri\u015f seviyesi genel bir perspektif sunmas\u0131 a\u00e7\u0131s\u0131ndan faydal\u0131 bir pasaj. Post-yap\u0131salc\u0131 d\u00fc\u015f\u00fcnceyi fenomenoloji ve yap\u0131salc\u0131l\u0131ktan ayr\u0131lan, onlara kar\u015f\u0131tla\u015fan y\u00f6nlerini sunuyor Colebrook. Felsefede, \"varl\u0131k\" ve \"kimlik\" kavramlar\u0131n\u0131n ba\u015fatl\u0131\u011f\u0131ndan \"olu\u015f\" ve \"fark\"\u0131 \u00f6n plana \u00e7eken Deleuze'\u00fcn, hakikate ve\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\/2018\/02\/claire-colebrook-gilles-deleuze-199x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":633,"url":"https:\/\/yalpertem.com\/blog\/2017\/11\/30\/goodchild-deleuze-nietzsche-guc-istenci-beden-ve-soykutuk-uzerine\/","url_meta":{"origin":1936,"position":4},"title":"Goodchild, Deleuze & Nietzsche: G\u00fc\u00e7 \u0130stenci, Beden ve Soyk\u00fct\u00fck \u00dczerine","author":"yalpertem","date":"30 November 2017","format":false,"excerpt":"Philip Goodchild, bu pasajda Nietzsche'nin g\u00fc\u00e7 istenci, beden tasavvuru ve soyk\u00fct\u00fck y\u00f6ntemi gibi baz\u0131 temel kavramlar\u0131n\u0131 Deleuze'\u00fcn nas\u0131l okudu\u011funu anlat\u0131yor. Deleuze \u00fczerine yorumlar\u0131nda s\u0131k\u00e7a tekrarlanan \"kuvvet\" vurgusuyla ba\u011fl\u0131yor bu kavramlar\u0131. \u00d6zellikle soyk\u00fct\u00fc\u011fe dair yorumunda tarihselcili\u011fi co\u011frafyac\u0131 bir anlay\u0131\u015fla yerinden edi\u015fi, bir s\u0131\u00e7rama etkisi yaratt\u0131 benim Nietzsche'nin bu y\u00f6ntemini ve Deleuze'deki\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\/2017\/11\/deleuze-guattari-arzu-politikas%C4%B1na-giris-200x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":466,"url":"https:\/\/yalpertem.com\/blog\/2017\/11\/12\/parnet-deleuze-yazmak-ve-yazanin-olusu-uzerine\/","url_meta":{"origin":1936,"position":5},"title":"Parnet & Deleuze, Yazmak ve Yazan\u0131n (-)Olu\u015fu \u00dczerine","author":"yalpertem","date":"12 November 2017","format":false,"excerpt":"(\u00c7eviride baz\u0131 k\u0131s\u0131mlar -ilk c\u00fcmleden itibaren ve kitap boyunca- hatal\u0131 gibi g\u00f6r\u00fcn\u00fcyor fakat belki de metnin kendisi dilbilgisi kurallar\u0131ndan ka\u00e7\u0131\u015f amac\u0131ndad\u0131r, benim dilbilgim do\u011fruyu s\u00f6ylemeye ne yaz\u0131k ki yetmiyor -muhattap Ali Akay. Oldu\u011fu gibi aktar\u0131yorum.) \"\u00d6yle ki yazmak i\u00e7in ka\u00e7\u0131\u015f \u00e7izgileriyle, \u00f6z\u00fcnde, bir ili\u015fki kurmakt\u0131r. Yazmak; hayalg\u00fcc\u00fcn\u00fcn \u00fcr\u00fcn\u00fc olmayan ve\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\/2017\/11\/diyaloglar-deleuze-parnet-208x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]}],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/1936","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/comments?post=1936"}],"version-history":[{"count":0,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/1936\/revisions"}],"wp:attachment":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/media?parent=1936"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/categories?post=1936"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/tags?post=1936"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}