{"id":359,"date":"2017-10-08T20:13:59","date_gmt":"2017-10-08T17:13:59","guid":{"rendered":"http:\/\/yalpertem.com\/blog\/?p=359"},"modified":"2017-10-08T20:13:59","modified_gmt":"2017-10-08T17:13:59","slug":"bifo-enerji-ve-arzu-uzerine","status":"publish","type":"post","link":"https:\/\/yalpertem.com\/blog\/2017\/10\/08\/bifo-enerji-ve-arzu-uzerine\/","title":{"rendered":"Bifo, Enerji ve Arzu \u00dczerine"},"content":{"rendered":"

\"\"“Eylemcilik, \u00f6znele\u015fme s\u00fcrecini genellikle direni\u015f a\u00e7\u0131s\u0131ndan d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. Foucault’ya adad\u0131\u011f\u0131 kitab\u0131nda Gilles Deleuze \u00f6znellikten bahseder ve \u00f6znele\u015fme ile direni\u015f s\u00fcre\u00e7lerini \u00f6zde\u015fle\u015ftirir: “Ya\u015fam tam da bu g\u00fcce direni\u015f kapasitesi de\u011fil midir?” (Deleuze, 1988: 77). \u015eunu sorman\u0131n zaman\u0131 geldi diye d\u00fc\u015f\u00fcn\u00fcyorum: Ya toplum, s\u0131n\u0131r tan\u0131mayan kapitalizmin y\u0131k\u0131c\u0131 etkilerine art\u0131k daha fazla direnemiyorsa? \u00d6znenin direni\u015fle \u00f6zde\u015fle\u015ftirilmesi belli bir anlamda tehlikelidir. Bizzat Deleuze, ka\u00e7t\u0131\u011f\u0131m\u0131zda sadece ka\u00e7makla kalmad\u0131\u011f\u0131m\u0131z\u0131, ayn\u0131 zamanda bir silah aramakta oldu\u011fumuzu s\u00f6yler.<\/p>\n

Otonomiyi direni\u015ften ay\u0131rmak zorunday\u0131z. Bunu yapmak istiyorsak arzuyu enerjiden ay\u0131rmak zorunday\u0131z. Modern kapitalizmin h\u00e2kim oda\u011f\u0131 enerji, \u00fcretme, rekabet etme ve h\u00e2kim olma yetisi olmu\u015ftur. Faust’tan F\u00fct\u00fcristlere kadar, Bat\u0131’n\u0131n k\u00fclt\u00fcr sahnesine bir t\u00fcr Energolatria* egemen olmu\u015ftur. Onun dogmas\u0131, enerjinin her daim b\u00fcy\u00fcmeye elveri\u015flili\u011fidir. Art\u0131k enerjinin s\u0131n\u0131rs\u0131z olmad\u0131\u011f\u0131n\u0131 biliyoruz. Enerji, Bat\u0131’n\u0131n toplumsal psi\u015fesinden kaybolmaktad\u0131r. Bana kal\u0131rsa, otonomi kavram\u0131 ve prati\u011fini bu bak\u0131\u015f a\u00e7\u0131s\u0131ndan yeniden bi\u00e7imlendirmemiz gerekiyor. Toplumsal beden, sermayenin vah\u015fi giri\u015fkenli\u011fi kar\u015f\u0131s\u0131nda haklar\u0131n\u0131 yeniden iddia edemiyor, \u00e7\u00fcnk\u00fc hak aray\u0131\u015f\u0131, g\u00fcc\u00fcn uygulan\u0131\u015f\u0131ndan asla ayr\u0131lamaz.<\/p>\n

\u0130\u015f\u00e7ilerin g\u00fc\u00e7l\u00fc oldu\u011fu 1960’lar ve 1970’lerde kendilerini hak talep etmekle, iradelerini bar\u0131\u015f\u00e7\u0131l bir \u015fekilde ortaya koymakla s\u0131n\u0131rlam\u0131yorlard\u0131. Dayan\u0131\u015fma i\u00e7inde hareket ediyor, i\u015fi reddediyor, zenginli\u011fi yeniden da\u011f\u0131t\u0131yor, \u015feyleri, hizmetleri ve mek\u00e2nlar\u0131 payla\u015f\u0131yorlard\u0131. Kapitalistlere bakt\u0131\u011f\u0131m\u0131zda ise, onlar sadece istemez ya da ortaya koymazlar, dileklerini sadece dile getirmekle kalmazlar, onu ger\u00e7ekle\u015ftirirler de. \u015eeyleri oldururlar, yat\u0131r\u0131m yaparlar, yat\u0131r\u0131mlar\u0131n\u0131 \u00e7ekerler, yerinden ederler, y\u0131karlar ve in\u015fa ederler. Sermaye ve toplum aras\u0131ndaki ili\u015fkide otonomiyi yaln\u0131zca g\u00fc\u00e7 m\u00fcmk\u00fcn k\u0131lar. Ama g\u00fc\u00e7 nedir? Bug\u00fcn g\u00fc\u00e7 ne demektir?<\/p>\n

Arzunun enerji ile \u00f6zde\u015fle\u015ftirilmesi g\u00fcc\u00fcn \u015fiddetle \u00f6zde\u015fle\u015ftirilmesi sonucunu vermi\u015ftir ki bunun, 1970’ler ve 1980’lerde \u0130talya’daki hareket i\u00e7in \u00e7ok k\u00f6t\u00fc sonu\u00e7lar\u0131 olmu\u015ftur. Enerjiyi arzudan ay\u0131rt etmek zorunday\u0131z. Enerji d\u00fc\u015fer, oysa arzunun korunmas\u0131 gerekir. Benzer \u015fekilde g\u00fcc\u00fc de \u015fiddetten ay\u0131rt etmeliyiz. Bug\u00fcn iktidara \u015fiddetle kar\u015f\u0131 koymak intihar sonucunu vermektedir ve yarars\u0131zd\u0131r. Blackwater, Haliburton, gizli servisler ve mafyalar\u0131n bir kar\u0131\u015f\u0131m\u0131na benzeyen profesyonel katil \u00f6rg\u00fctlerine kar\u015f\u0131 duran eylemcileri nas\u0131l d\u00fc\u015f\u00fcnebiliriz?<\/p>\n

\u0130ktidara kar\u015f\u0131 m\u00fccadelede yaln\u0131zca intihar\u0131n etkili oldu\u011fu kan\u0131tlanm\u0131\u015ft\u0131r. Ger\u00e7ekten de intihar, zaman\u0131m\u0131z\u0131n tarihinde tayin edici olmu\u015ftur. \u00c7oklu\u011fun karanl\u0131k yan\u0131 burada \u00f6l\u00fcm\u00fcn yaln\u0131zl\u0131\u011f\u0131yla kar\u015f\u0131la\u015f\u0131r. Eylemci k\u00fclt\u00fcr\u00fc, bir h\u0131n\u00e7 k\u00fclt\u00fcr\u00fcne d\u00f6n\u00fc\u015fme tehlikesinden ka\u00e7\u0131nmal\u0131d\u0131r. Kapitalizmin toplumun tarihi i\u00e7ine kaz\u0131d\u0131\u011f\u0131, felakete g\u00f6t\u00fcrecek e\u011filimlerin geri d\u00f6n\u00fclemezli\u011fini kabul etmek vazge\u00e7mek anlam\u0131na gelmez. Tersine bug\u00fcn \u00f6n\u00fcm\u00fczde yeni bir k\u00fclt\u00fcrel g\u00f6rev duruyor: ka\u00e7\u0131n\u0131lmaz olan\u0131 rahatlam\u0131\u015f bir ruhla ya\u015famak. B\u00fcy\u00fck bir geri \u00e7ekili\u015f, devasa \u00f6l\u00e7ekte kopu\u015f, ekonomi sahnesini terk edi\u015f, sahte politika \u015fovuna kat\u0131lmay\u0131 reddetme dalgas\u0131 i\u00e7in \u00e7a\u011fr\u0131 yapmak. Toplumsal d\u00f6n\u00fc\u015f\u00fcm\u00fcn can al\u0131c\u0131 oda\u011f\u0131, yarat\u0131c\u0131 tekilliktir. Tekilliklerin varl\u0131\u011f\u0131, kurtulu\u015fa giden bireysel bir yol olarak d\u00fc\u015f\u00fcn\u00fclmelidir, bunlar bula\u015f\u0131c\u0131 bir g\u00fcce d\u00f6n\u00fc\u015febilirler.”<\/p>\n

*Enerji tap\u0131nmas\u0131 ya da enerji putperestli\u011fi<\/p>\n

Franco “Bifo” Berardi, Gelecekten Sonra, Otonom Yay\u0131nc\u0131l\u0131k, \u00e7ev. Osman \u015ei\u015fman & Sinem \u00d6zer, 2014 [2011], s. 172-3.<\/p>\n","protected":false},"excerpt":{"rendered":"

“Eylemcilik, \u00f6znele\u015fme s\u00fcrecini genellikle direni\u015f a\u00e7\u0131s\u0131ndan d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. Foucault’ya adad\u0131\u011f\u0131 kitab\u0131nda Gilles Deleuze \u00f6znellikten bahseder ve \u00f6znele\u015fme ile direni\u015f s\u00fcre\u00e7lerini \u00f6zde\u015fle\u015ftirir: “Ya\u015fam tam da bu g\u00fcce direni\u015f kapasitesi de\u011fil midir?” (Deleuze, 1988: 77). \u015eunu sorman\u0131n zaman\u0131 geldi diye d\u00fc\u015f\u00fcn\u00fcyorum: Ya toplum, s\u0131n\u0131r tan\u0131mayan kapitalizmin y\u0131k\u0131c\u0131 etkilerine art\u0131k daha fazla direnemiyorsa? \u00d6znenin direni\u015fle \u00f6zde\u015fle\u015ftirilmesi belli bir anlamda … Continue reading Bifo, Enerji ve Arzu \u00dczerine<\/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":[33,46],"tags":[128,129,130],"class_list":["post-359","post","type-post","status-publish","format-standard","hentry","category-alinti","category-siyaset","tag-franco-bifo-berardi","tag-gelecekten-sonra","tag-otonomi"],"aioseo_notices":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p9WYIs-5N","jetpack-related-posts":[{"id":633,"url":"https:\/\/yalpertem.com\/blog\/2017\/11\/30\/goodchild-deleuze-nietzsche-guc-istenci-beden-ve-soykutuk-uzerine\/","url_meta":{"origin":359,"position":0},"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":215,"url":"https:\/\/yalpertem.com\/blog\/2017\/08\/30\/bifo-metrobus-uzerine\/","url_meta":{"origin":359,"position":1},"title":"Bifo, Avc\u0131lar-S\u00f6\u011f\u00fctl\u00fc\u00e7e\u015fme \u00dczerine","author":"yalpertem","date":"30 August 2017","format":false,"excerpt":"\"Her sabah metroda oturan insan kalabal\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnelim mesela. Bu insanlar, \u015fehrin end\u00fcstri ve finans b\u00f6lgelerine, g\u00fcvencesiz ko\u015fullar alt\u0131nda \u00e7al\u0131\u015fmakta olduklar\u0131 yerlere gitmekte olan g\u00fcvencesiz i\u015f\u00e7ilerdir. Herkes kulakl\u0131\u011f\u0131n\u0131 takm\u0131\u015f, ak\u0131ll\u0131 cihazlara bakmakta, yaln\u0131z ve sessiz, yan\u0131nda oturan insanlara hi\u00e7 bakmaks\u0131z\u0131n, hi\u00e7 konu\u015fmaks\u0131z\u0131n, hi\u00e7 g\u00fcl\u00fcmsemeksizin ya da herhangi bir i\u015faret m\u00fcbadelesine girmeksizin\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\/08\/metrobus-kaza-300x169.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":359,"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":359,"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":478,"url":"https:\/\/yalpertem.com\/blog\/2017\/11\/14\/gilles-deleuze-kaynakca\/","url_meta":{"origin":359,"position":4},"title":"Gilles Deleuze – Kaynak\u00e7a","author":"yalpertem","date":"14 November 2017","format":false,"excerpt":"Birincil Kaynaklar (Kitap) Empirisme et subjectivit\u00e9 (1953) [Ampirizm ve \u00d6znellik] Nietzsche et la philosophie (1962) [Nietzsche ve Felsefe] La philosophie critique de Kant (1963) [Kant \u00dczerine D\u00f6rt Ders ||\u00a0Kant'\u0131n Ele\u015ftirel\/Ele\u015ftiri Felsefesi] Proust et les signes (1964, 2. 1976) [Proust ve G\u00f6stergeler] Le Bergsonisme (1966) [Bergsonculuk] Pr\u00e9sentation de Sacher-Masoch (1967) [Sacher-Masoch\u2019un\u2026","rel":"","context":"In "okuma listesi"","block_context":{"text":"okuma listesi","link":"https:\/\/yalpertem.com\/blog\/category\/okuma-listesi\/"},"img":{"alt_text":"","src":"","width":0,"height":0},"classes":[]},{"id":470,"url":"https:\/\/yalpertem.com\/blog\/2017\/11\/13\/parnet-deleuze-spinoza-ve-kederle-beslenen-iktidar\/","url_meta":{"origin":359,"position":5},"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":[]}],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/359","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=359"}],"version-history":[{"count":0,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/359\/revisions"}],"wp:attachment":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/media?parent=359"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/categories?post=359"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/tags?post=359"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}