{"id":640,"date":"2017-11-30T21:07:18","date_gmt":"2017-11-30T19:07:18","guid":{"rendered":"http:\/\/yalpertem.com\/blog\/?p=640"},"modified":"2022-10-16T02:19:52","modified_gmt":"2022-10-16T00:19:52","slug":"zizek-ideoloji-ve-sinik-akil-uzerine","status":"publish","type":"post","link":"https:\/\/yalpertem.com\/blog\/2017\/11\/30\/zizek-ideoloji-ve-sinik-akil-uzerine\/","title":{"rendered":"Zizek, \u0130deoloji ve Sinik Ak\u0131l \u00dczerine"},"content":{"rendered":"

\"\"“\u0130deolojinin en temel tan\u0131m\u0131 herhalde Marx’\u0131n\u00a0Kapital<\/em>‘indeki \u015fu c\u00fcmledir:\u00a0“Sie wissen das nicht, aber sie tun es”<\/em> –\u00a0“bilmiyorlar, ama yap\u0131yorlar”.<\/em> \u0130deoloji kavram\u0131n\u0131n kendisi bir t\u00fcr temel, kurucu\u00a0naifli\u011fi<\/em> i\u00e7erir: Kendi \u00f6nvarsay\u0131mlar\u0131n\u0131, kendi fiili ko\u015fullar\u0131n\u0131 yanl\u0131\u015f-tan\u0131may\u0131, toplumsal ger\u00e7eklik denilenle bizim ona ili\u015fkin \u00e7arp\u0131t\u0131lm\u0131\u015f tasar\u0131m\u0131m\u0131z, yanl\u0131\u015f bilincimiz aras\u0131ndaki bir mesafeyi, bir ayr\u0131l\u0131\u011f\u0131 i\u00e7erir. Bu t\u00fcr bir “naif bilin\u00e7”in ele\u015ftiren-ideolojik bir i\u015fleme tabi tutulabilmesinin nedeni budur. Bu i\u015flemin amac\u0131, naif ideolojik bilinci kendi etkin ko\u015fullar\u0131n\u0131, \u00e7arp\u0131tmakta oldu\u011fu toplumsal ger\u00e7ekli\u011fi tan\u0131yabilece\u011fi ve tam da bu sayede kendi kendini feshedece\u011fi bir noktaya g\u00f6t\u00fcrmektir. \u0130deoloji ele\u015ftirisinin daha incelikli versiyonlar\u0131nda -\u00f6rne\u011fin Frankfurt Okulu’nun geli\u015ftirmi\u015f oldu\u011fu ele\u015ftiride- mesele sadece \u015feyleri (yani toplumsal ger\u00e7ekli\u011fi) “ger\u00e7ekte olduklar\u0131” gibi g\u00f6rme, ideolojinin \u00e7arp\u0131t\u0131c\u0131 g\u00f6zl\u00fc\u011f\u00fcn\u00fc \u00e7\u0131kar\u0131p atma meselesi de\u011fildir; aslolan ger\u00e7ekli\u011fin kendisini bu ideolojik mistifikasyon denen \u015fey olmadan yeniden \u00fcretemeyece\u011fini g\u00f6rmektir. Maske sadece \u015feylerin ger\u00e7ek durumunu saklamamaktad\u0131r; ideolojik \u00e7arp\u0131tma tam da bu durumun \u00f6z\u00fcne yaz\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Demek ki, kendisini ancak yanl\u0131\u015f-tan\u0131nd\u0131\u011f\u0131 ve ihmal edildi\u011fi s\u00fcrece yeniden \u00fcretebilen bir varl\u0131k paradoksuyla kar\u015f\u0131 kar\u015f\u0131yay\u0131z: Onu “ger\u00e7ekte oldu\u011fu gibi” g\u00f6rd\u00fc\u011f\u00fcm\u00fcz anda, bu varl\u0131k kendini feshedip hi\u00e7li\u011fe kar\u0131\u015facak, daha do\u011frusu bir ba\u015fka t\u00fcr ger\u00e7ekli\u011fe d\u00f6n\u00fc\u015fecektir. \u0130\u015fte bu y\u00fczden maske indirme, \u00e7\u0131plak ger\u00e7ekli\u011fi gizledi\u011fi varsay\u0131lan pe\u00e7eleri \u00e7\u0131kar\u0131p atma gibi basit metaforlardan uzak durmam\u0131z gerekir.<\/p>\n

[…]<\/p>\n

Ama b\u00fct\u00fcn bunlar zaten iyi bilinen \u015feyler: “yanl\u0131\u015f bilin\u00e7” olarak, toplumsal ger\u00e7ekli\u011fin yanl\u0131\u015f-tan\u0131nmas\u0131 olarak ideolojinin bu ger\u00e7ekli\u011fin kendisinin bir par\u00e7as\u0131n\u0131 olu\u015fturdu\u011funu vurgulayan klasik anlay\u0131\u015f bu. Bizim sorumuz \u015fu: Bu naif bilin\u00e7 olarak ideoloji anlay\u0131\u015f\u0131 g\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131 i\u00e7in h\u00e2l\u00e2 ge\u00e7erli midir? Peter Sloterdijk Almanya’da \u00e7ok satan kitab\u0131\u00a0Sinik Akl\u0131n Ele\u015ftirisi’<\/em>nde(19) \u015fu tezi savunur: \u0130deolojinin h\u00e2kim i\u015fleyi\u015f tarz\u0131 siniktir, ki bu da klasik ele\u015ftirel-ideolojik i\u015flemi imk\u00e2ns\u0131z, daha do\u011frusu beyhude k\u0131lar. Sinik \u00f6zne ideolojik maske ile toplumsal ger\u00e7eklik aras\u0131nda mesafenin gayet iyi fark\u0131ndad\u0131r, ama yine de maskede \u0131srar eder. Demek ki Sloterdijk’in \u00f6nerdi\u011fi form\u00fcl \u015f\u00f6yle bir \u015feydir: “Ne yapt\u0131klar\u0131n\u0131 gayet iyi biliyorlar, ama yine de yap\u0131yorlar”. Sinik ak\u0131l art\u0131k naif de\u011fildir, ayd\u0131nlanm\u0131\u015f yanl\u0131\u015f bilin\u00e7 gibi bir paradokstur: Ki\u015fi yanl\u0131\u015fl\u0131\u011f\u0131 gayet iyi bilmektedir, ideolojik bir evrenselli\u011fin ard\u0131ndaki tikel \u00e7\u0131kar\u0131n gayet iyi fark\u0131ndad\u0131r, ama onu yine de reddetmez.<\/p>\n

Bu sinizmi, Sloterdijk’in\u00a0kinizm<\/em> ad\u0131n\u0131 verdi\u011fi \u015feyden kesinlikle ay\u0131rmam\u0131z gerekir. Kinizm halk\u0131n, alt tabakalar\u0131n, resmi k\u00fclt\u00fcr\u00fc ironi ve alay yoluyla reddetmesini temsil eder. Klasik kinik i\u015flem, egemen resmi ideolojinin tumturakl\u0131 laflar\u0131n\u0131n -o a\u011f\u0131rba\u015fl\u0131, ciddi havalar\u0131n\u0131n- kar\u015f\u0131s\u0131na g\u00fcndelik s\u0131radanl\u0131\u011f\u0131 \u00e7\u0131kartmak ve bunlarla alay etmek, b\u00f6ylelikle de ideolojik laflar\u0131n y\u00fcce soylulu\u011funun ard\u0131nda gizlenen bencil \u00e7\u0131karlar\u0131, \u015fiddeti, kaba iktidar h\u0131rs\u0131n\u0131 te\u015fhir etmektir. O halde bu i\u015flem arg\u00fcmana dayal\u0131 olmaktan \u00e7ok pragmatiktir: Resmi \u00f6nermeyi, onun kar\u015f\u0131s\u0131na s\u00f6zcelendi\u011fi durumu \u00e7\u0131kararak alt\u00fcst eder; ki\u015fiye y\u00f6nelik davran\u0131r (\u00f6rne\u011fin bir politikac\u0131 kendini vatan i\u00e7in feda etmenin kutsal bir g\u00f6rev oldu\u011funu vazederken, kinizm onun ba\u015fkalar\u0131n\u0131n fedak\u00e2rl\u0131\u011f\u0131ndan elde etti\u011fi ki\u015fisel kazanc\u0131 te\u015fhir eder.)<\/p>\n

Sinizm ise egemen k\u00fclt\u00fcr\u00fcn bu kinik bozu\u015fturmaya verdi\u011fi cevapt\u0131r: \u0130deolojik evrenselli\u011fin ard\u0131ndaki tikel \u00e7\u0131kar, ideolojik maske ile ger\u00e7eklik aras\u0131ndaki mesafeyi tan\u0131r, hesaba katar, ama yine de maskeyi korumak i\u00e7in nedenler bulur. Bu sinizm dolays\u0131z bir ahlaks\u0131zl\u0131k konumu de\u011fildir, daha \u00e7ok ahlaks\u0131zl\u0131\u011f\u0131n hizmetine ko\u015fulmu\u015f bir ahlakt\u0131r -sinik hikmetin modeli, do\u011frulu\u011fu, d\u00fcr\u00fcstl\u00fc\u011f\u00fc en \u00fcst namussuzluk bi\u00e7imi olarak, ahlak\u0131 en \u00fcst utanmazl\u0131k bi\u00e7imi olarak, do\u011fruyu da en etkili yalan bi\u00e7imi olarak kavramakt\u0131r. Dolay\u0131s\u0131yla bu sinizm, resmi ideolojinin “olumsuzlanmas\u0131n\u0131 olumsuzlaman\u0131n” sapk\u0131n bir t\u00fcr\u00fcd\u00fcr: Yasad\u0131\u015f\u0131 zenginle\u015fme kar\u015f\u0131s\u0131nda, h\u0131rs\u0131zl\u0131k kar\u015f\u0131s\u0131nda sini\u011fin tepkisi yasal zenginle\u015fmenin \u00e7ok daha etkili oldu\u011funu ve \u00fcstelik yasalarca koruma alt\u0131na al\u0131nm\u0131\u015f oldu\u011funu s\u00f6ylemekten ibarettir. Bertolt Brecht’in\u00a0\u00dc\u00e7 Kuru\u015fluk Opera<\/em>‘da s\u00f6yledi\u011fi gibi: “Yeni bir bankan\u0131n kurulmas\u0131 yan\u0131nda bir banka soygunu nedir ki?”<\/p>\n

Bu y\u00fczdendir ki b\u00f6yle sinik bir ak\u0131l kar\u015f\u0131s\u0131nda geleneksel ideoloji ele\u015ftirisi art\u0131k i\u015fe yaramaz. Art\u0131k ideolojik metni “semptomatik okuma”ya tabi tutarak, onun kar\u015f\u0131s\u0131na bo\u015f noktalar\u0131n\u0131, kendini d\u00fczenlemek, tutarl\u0131l\u0131\u011f\u0131n\u0131 korumak i\u00e7in bast\u0131rmak zorunda oldu\u011fu \u015feyleri \u00e7\u0131kartamay\u0131z -sinik ak\u0131l bu mesafeyi daha en ba\u015ftan hesaba katm\u0131\u015ft\u0131r zaten. O zaman bize sadece, sinik akl\u0131n egemenli\u011fiyle birlikte, kendimizi ideoloji sonras\u0131 denen bir d\u00fcnyada buldu\u011fumuzu olumlamak m\u0131 kalmaktad\u0131r? Adorno bile, ideolojinin bir do\u011fruluk iddias\u0131nda bulunan -yani basit\u00e7e bir yalan de\u011fil, do\u011fru diye ya\u015fanan bir yalan, ciddiye al\u0131n\u0131yormu\u015f gibi yapan bir yalan olan- bir sistem oldu\u011fu \u00f6nc\u00fcl\u00fcnden yola \u00e7\u0131karak bu sonuca varm\u0131\u015ft\u0131. Totaliter ideolojinin art\u0131 bu -m\u0131\u015f-gibi-yapmalara ihtiyac\u0131 yoktur. Art\u0131k yazarlar\u0131 taraf\u0131ndan bile ciddiye al\u0131nmas\u0131 beklenmemektedir -salt d\u0131\u015fsal ve ara\u00e7sal bir manip\u00fclasyon arac\u0131 stat\u00fcs\u00fcndedir; egemenli\u011fini sa\u011flayan \u015fey do\u011fruluk de\u011feri de\u011fil, basit ideoloji d\u0131\u015f\u0131 \u015fiddet ve kazan\u00e7 vaadidir.<\/p>\n

\u0130deoloji sonras\u0131 bir toplumda ya\u015fad\u0131\u011f\u0131m\u0131z fikrinin biraz fazla h\u0131zl\u0131 gitti\u011fini g\u00f6stermek i\u00e7in i\u015fte burada, bu noktada,\u00a0semptom<\/em> ile\u00a0fantazi<\/em> aras\u0131ndaki ayr\u0131m\u0131 devreye sokmak gerekir: Sinik ak\u0131l, b\u00fct\u00fcn o ironik mesafesine ra\u011fmen, temel ideolojik fantazi d\u00fczeyine, ideolojinin, \u00fczerinde toplumsal ger\u00e7ekli\u011fin kendisini yap\u0131la\u015ft\u0131rd\u0131\u011f\u0131 d\u00fczeye dokunmamaktad\u0131r.<\/p>\n

(19) Peter Sloterdijk, Kritik der zynischen Vernunft, Frankfurt 1983; \u0130ng. \u00e7ev. Critique of Cynical Reason, Londra 1988.<\/p>\n

Slavoj Zizek (der.), \u0130deolojiyi Haritalamak, \u00e7ev. Sibel Kibar, Dipnot Yay\u0131nlar\u0131, 2011 [1994], s. 465-8.<\/p>\n","protected":false},"excerpt":{"rendered":"

“\u0130deolojinin en temel tan\u0131m\u0131 herhalde Marx’\u0131n\u00a0Kapital‘indeki \u015fu c\u00fcmledir:\u00a0“Sie wissen das nicht, aber sie tun es” –\u00a0“bilmiyorlar, ama yap\u0131yorlar”. \u0130deoloji kavram\u0131n\u0131n kendisi bir t\u00fcr temel, kurucu\u00a0naifli\u011fi i\u00e7erir: Kendi \u00f6nvarsay\u0131mlar\u0131n\u0131, kendi fiili ko\u015fullar\u0131n\u0131 yanl\u0131\u015f-tan\u0131may\u0131, toplumsal ger\u00e7eklik denilenle bizim ona ili\u015fkin \u00e7arp\u0131t\u0131lm\u0131\u015f tasar\u0131m\u0131m\u0131z, yanl\u0131\u015f bilincimiz aras\u0131ndaki bir mesafeyi, bir ayr\u0131l\u0131\u011f\u0131 i\u00e7erir. Bu t\u00fcr bir “naif bilin\u00e7”in ele\u015ftiren-ideolojik bir … Continue reading Zizek, \u0130deoloji ve Sinik Ak\u0131l \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":[156,192,193,194,191],"class_list":["post-640","post","type-post","status-publish","format-standard","hentry","category-alinti","category-siyaset","tag-ideoloji","tag-ideolojiyi-haritalamak","tag-peter-sloterdijk","tag-sinizm","tag-slavoj-zizek"],"aioseo_notices":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p9WYIs-ak","jetpack-related-posts":[{"id":1510,"url":"https:\/\/yalpertem.com\/blog\/2018\/05\/16\/althusser-ideoloji-maddi-bir-varolusa-sahiptir\/","url_meta":{"origin":640,"position":0},"title":"Althusser, \u0130deoloji Maddi Bir Varolu\u015fa Sahiptir (I)","author":"yalpertem","date":"16 May 2018","format":false,"excerpt":"\" Tez II: \u0130deoloji maddi bir var olu\u015fa sahiptir. \u0130deolojiyi olu\u015fturur gibi gelen \"d\u00fc\u015f\u00fcncelerin\" ya da tasar\u0131mlamalar\u0131n, vb. \u00fclk\u00fcsel, d\u00fc\u015f\u00fcnsel, tinsel de\u011fil, maddi var olu\u015fa sahip olduklar\u0131n\u0131 s\u00f6ylerken hafif\u00e7e de\u011finmi\u015ftik bu teze. Hatta \"d\u00fc\u015f\u00fcncelerin\" \u00fclk\u00fcsel, d\u00fc\u015f\u00fcnsel, tinsel var olu\u015funun bile, t\u00fcm\u00fcyle ve yaln\u0131zca bir ideoloji ve \"d\u00fc\u015f\u00fcnce\" ideolojisinden kaynakland\u0131\u011f\u0131n\u0131 da\u2026","rel":"","context":"In "siyaset"","block_context":{"text":"siyaset","link":"https:\/\/yalpertem.com\/blog\/category\/siyaset\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/yalpertem.com\/blog\/wp-content\/uploads\/2018\/05\/louis-althusser-ideoloji-ve-devletin-ideolojik-ayg%C4%B1tlar%C4%B1-191x300.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":452,"url":"https:\/\/yalpertem.com\/blog\/2017\/11\/09\/fuchs-stuart-hall-ideoloji-internet\/","url_meta":{"origin":640,"position":1},"title":"Fuchs, Stuart Hall, \u0130deoloji & \u0130nternet","author":"yalpertem","date":"9 November 2017","format":false,"excerpt":"\"Stuart Hall vd. (1978) sokak soygunu (\"sald\u0131r\u0131p soyma\") ile ilgili ahlaki pani\u011fin 1970'lerde \u0130ngiltere'de nas\u0131l geli\u015fti\u011fini betimlediler. Onlar, bu pani\u011fin 1970'lerin ortas\u0131n\u0131n krizi ba\u011flam\u0131nda g\u00f6r\u00fclmesi gerekti\u011fini \u00f6ne s\u00fcr\u00fcyorlar. Bu kriz, kapitalizmin k\u00fcresel bir krizi (durgunluk), siyasal ayg\u0131tlar krizi (\u00f6rne\u011fin egemen s\u0131n\u0131f\u0131n ve i\u015f\u00e7i s\u0131n\u0131f\u0131 partilerinin), devlet krizi, hegemonya ve siyasal\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\/sosyal-medya-elestirel-bir-giris-208x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":362,"url":"https:\/\/yalpertem.com\/blog\/2017\/10\/08\/kusursuz-nihilist-nietzsche-okuma-notlari\/","url_meta":{"origin":640,"position":2},"title":"Kusursuz Nihilist: Nietzsche (Okuma Notlar\u0131)","author":"yalpertem","date":"8 October 2017","format":false,"excerpt":"Keith Ansell-Pearson, Kusursuz Nihilist: Politik Bir D\u00fc\u015f\u00fcn\u00fcr Olarak Nietzsche\u2019ye Giri\u015f, Ayr\u0131nt\u0131 Yay\u0131nlar\u0131, \u00e7ev. Cem Soydemir, 1998 [1994]. \u201cNietzsche\u2019nin kim oldu\u011fu sorusunu yan\u0131tlayabilseydik, onun \u00f6n\u00fcnde mi, yoksa arkas\u0131nda m\u0131 oldu\u011fumuza, onun kar\u015f\u0131s\u0131nda m\u0131, yoksa yan\u0131nda m\u0131 yer ald\u0131\u011f\u0131m\u0131za karar verebilirdik. Nietzsche\u2019nin felsefesinin daha \u00f6nde gelen hedefi ise, okuyucular\u0131n\u0131 \u00f6zerk olmaya te\u015fvik\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\/10\/kusursuz-nihilist-pearson-nietzsche-1-204x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":870,"url":"https:\/\/yalpertem.com\/blog\/2018\/01\/18\/harari-dusunce-ve-teknigin-iliskisi-uzerine\/","url_meta":{"origin":640,"position":3},"title":"Harari, D\u00fc\u015f\u00fcnce ve Tekni\u011fin \u0130li\u015fkisi \u00dczerine","author":"yalpertem","date":"18 January 2018","format":false,"excerpt":"Pasaj\u0131n beni etkileyen ana fikri basit: nas\u0131l g\u00fcn\u00fcm\u00fczde insan\u0131, bilinci ve genel olarak canl\u0131lar\u0131n zihnini bilgisayar biliminde oldu\u011fu gibi algoritmalarla i\u015fleyen bir mekanizma olarak tasarl\u0131yorsak (herkes b\u00f6yle d\u00fc\u015f\u00fcnmese de, kimi geek'ler ve baz\u0131 n\u00f6robilimciler b\u00f6yle d\u00fc\u015f\u00fcn\u00fcyor), d\u00fc\u015f\u00fcn\u00fcrler de ge\u00e7mi\u015fte insana, zihne ve bedene dair d\u00fc\u015f\u00fcnceler \u00fcretirken kendi d\u00f6nemlerinin teknik 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\/01\/yuval-noah-harari-homo-deus-202x300.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":973,"url":"https:\/\/yalpertem.com\/blog\/2018\/02\/18\/adorno-horkheimer-tarihsel-imkan-calisma-bos-zaman-ve-ozgurluk-i\/","url_meta":{"origin":640,"position":4},"title":"Adorno & Horkheimer, Tarihsel \u0130mk\u00e2n, \u00c7al\u0131\u015fma, Bo\u015f Zaman ve \u00d6zg\u00fcrl\u00fck – I","author":"yalpertem","date":"18 February 2018","format":false,"excerpt":"\"(12 Mart, \u00f6\u011fleden \u00f6nce) HORKHEIMER\u2014 Teddie k\u00f6hnemi\u015f bir \u00e7ift kavram\u0131 kurtarmak istiyor: teori ve pratik. ADORNO\u2014 Yahudilerin katledilmeleri, bir kur\u015fun daha harca\u00admaya de\u011fmeyecekleri i\u00e7in canl\u0131 canl\u0131 g\u00f6m\u00fclmeleriyle, d\u00fcnya\u00ady\u0131 de\u011fi\u015ftirmesi beklenen teori aras\u0131ndaki u\u00e7urum. HORKHEIMER\u2014 Taban tabana z\u0131t iki inan\u00e7: ilerlemeye duyu\u00adlan inan\u00e7 -ki bu Marksizm i\u00e7in de ge\u00e7erli- ve tarihin\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\/adorno-horkheimer-teori-ve-pratik-uzerine-193x300.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":640,"position":5},"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":[]}],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/640","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=640"}],"version-history":[{"count":1,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/640\/revisions"}],"predecessor-version":[{"id":5365,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/640\/revisions\/5365"}],"wp:attachment":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/media?parent=640"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/categories?post=640"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/tags?post=640"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}