{"id":667,"date":"2017-12-03T18:18:46","date_gmt":"2017-12-03T16:18:46","guid":{"rendered":"http:\/\/yalpertem.com\/blog\/?p=667"},"modified":"2017-12-03T18:20:26","modified_gmt":"2017-12-03T16:20:26","slug":"goodchild-deleuze-guattarideki-iki-farkli-kapital-turu","status":"publish","type":"post","link":"https:\/\/yalpertem.com\/blog\/2017\/12\/03\/goodchild-deleuze-guattarideki-iki-farkli-kapital-turu\/","title":{"rendered":"Goodchild, Deleuze & Guattari’deki \u0130ki Farkl\u0131 Kapital T\u00fcr\u00fc"},"content":{"rendered":"

\"\"“Asl\u0131nda i\u015f ba\u00ad\u015f\u0131nda olan iki farkl\u0131 kapital t\u00fcr\u00fc vard\u0131r ve bunlar iki farkl\u0131 de\u011fi\u015f to\u00adku\u015f rejimi halinde i\u015f g\u00f6r\u00fcrler. De\u011fi\u015f toku\u015f ve \u00f6deme \u015feklinde dola\u00ad\u015fan ittifak kapitali, yat\u0131r\u0131mlar ve kazan\u00e7lar \u015feklinde dola\u015fan h\u0131s\u0131m\u00adsal kapitalle ayn\u0131 de\u011fildir. \u0130\u015f\u00e7ilere \u00f6denen para, kendisini \u00e7o\u011falta\u00admaz; sadece t\u00fcketici mallar\u0131 i\u00e7in de\u011fi\u015f toku\u015f edilebilir. Oysa, bir ti\u00adcari giri\u015fimin bilan\u00e7osuna kaydedilen para, yat\u0131r\u0131m arac\u0131l\u0131\u011f\u0131yla bir zaman diliminde kendisini art\u0131rabilen mali kapitaldir. Mali kapital, farkl\u0131 bir kaydetme tarz\u0131na sahiptir; daha sonraki bir tarihte faiz ile d\u00f6nebilmesi ko\u015fuluyla bankalar taraf\u0131ndan yarat\u0131lm\u0131\u015f kredi \u015feklin\u00adde bor\u00e7 verilebilir. \u0130\u015faretlenmi\u015f bir metalin ya da ka\u011f\u0131d\u0131n say\u0131labi\u00adlir ak\u0131\u015f\u0131 \u00fczerine kay\u0131t d\u00fc\u015fmeye gerek duymaks\u0131z\u0131n, maddi nitelikle\u00adrinden yoksun b\u0131rak\u0131l\u0131r. O halde kapitalizm, bu tamamen ayr\u0131 kay\u0131t\u00adlara sahip ak\u0131\u015flar\u0131n \u00e7evrilebilirli\u011fi ilkesine g\u00f6re i\u015fler. Bu kay\u0131tlar farkl\u0131 oyunlara aittir; farkl\u0131 oyun tahtalar\u0131nda ve yer-yurtsall\u0131klarda oynan\u0131rlar. Birle\u015fme, de\u011fi\u015f toku\u015f ile mali kapital aras\u0131nda ger\u00e7ek\u00adle\u015fir; ittifak ile h\u0131s\u0131ml\u0131k ak\u0131\u015flar\u0131 aras\u0131ndaki bir ittifakt\u0131r o -kapita\u00adlin \u00f6z\u00fcretimi, soyut, kodlar\u0131 \u00e7\u00f6z\u00fcl\u0131n\u00fc\u015f ak\u0131\u015flar taraf\u0131ndan i\u015flenen “ensest”tir. Ensest arzusu, kapitalist socius’un merkezinde yatar; en\u00a0sonunda, ensest arzunun hakiki temsilcisine d\u00f6n\u00fc\u015f\u00fcr, \u00e7\u00fcnk\u00fc arzu ensestin yap\u0131s\u0131n\u0131 almaktad\u0131r art\u0131k.<\/p>\n

T\u00fcm bunlar\u0131n bir\u00e7ok sonucu vard\u0131r. \u0130lk \u00f6nce Marksizm’in, \u00fcc\u00adretlerin toplam kapital ile ili\u015fkili olarak artmas\u0131n\u0131 sa\u011flayan d\u00fc\u015fen k\u00e2r oran\u0131na do\u011fru e\u011filim sorununu \u00e7\u00f6zer (1984: 230). Farkl\u0131 bir pa\u00adra t\u00fcr\u00fc s\u00f6z konusu oldu\u011fu i\u00e7in, \u00fccretler, toplam mali kapital mikta\u00adr\u0131n\u0131 ge\u00e7meyecek \u015fekilde artabilir; \u00e7\u00fcnk\u00fc bu, farkl\u0131 bir oyun tahtas\u0131 \u00fczerine kaydedilir ve farkl\u0131 bir oyun oynar. Mali kapitalin de\u011feri, asla sabitlenmez, aksine art\u0131\u015f oran\u0131 taraf\u0131ndan belirlenir; yat\u0131r\u0131ma bir d\u00f6n\u00fc\u015f oldu\u011fu \u00f6l\u00e7\u00fcde, bu yat\u0131r\u0131m belirsiz bi\u00e7imde art\u0131r\u0131labilir. \u0130ki t\u00fcr kapital aras\u0131nda ortak bir \u00f6l\u00e7\u00fc yoktur. Bu y\u00fczden, s\u0131n\u0131r i\u00e7seldir ve yakla\u015f\u0131ld\u0131\u011f\u0131 her keresinde kolayl\u0131kla yerinden edilebilir. \u0130kinci olarak, paran\u0131n art\u0131kde\u011feri, sonu\u00e7ta, k\u00e2r\u0131n\u0131 \u00e7\u0131kartt\u0131\u011f\u0131 kodun art\u0131kde\u00ad\u011ferine ba\u011fl\u0131d\u0131r. Bu y\u00fczden, h\u0131s\u0131msal kapitalin kodun bir art\u0131kde\u011fe\u00adrini \u00e7\u0131kartabildi\u011fi daha geleneksel sekt\u00f6rleri ya da arkaik yer-yurt\u00adsall\u0131klar\u0131 a\u00e7mak \u00fczere kendisini ihra\u00e7 etmesi gerekir. \u0130lkel birikim, s\u00fcrekli olarak kendisini “k\u00fcreselle\u015fme” bi\u00e7iminde ya da daha fazla sekt\u00f6r\u00fcn kapitalist ekonomiye kat\u0131lmas\u0131yla \u00e7o\u011falt\u0131r. \u00dc\u00e7\u00fcnc\u00fc ola\u00adrak, \u00fcretim, \u00fcretim ihtiyac\u0131n\u0131 s\u00fcrd\u00fcrmek i\u00e7in t\u00fcketilmeli ya da pa\u00adraya \u00e7evrilmelidir; \u00e7\u00fcnk\u00fc kapitalistlerin mali kapitalin birikimini hedeflemesine kar\u015f\u0131n, bu t\u00fcr birikim, de\u011fi\u015f toku\u015f edilebilir \u00fcr\u00fcn toplamlar\u0131na kar\u015f\u0131t olarak kredi ve k\u00e2r oranlar\u0131na ba\u011fl\u0131d\u0131r. So\u011furma ya da \u00fcretim-kar\u015f\u0131t\u0131 mekanizmalar\u0131n, kapitale \u00e7evrilebilece\u011finden emin olduklar\u0131 art\u0131kde\u011feri ortadan kald\u0131rmalar\u0131 gerekir (1984: 235). Reklamc\u0131l\u0131k, h\u00fck\u00fcmet, militarizm ve emperyalizm, \u00fcretimin t\u00fcketilebildi\u011fi g\u00f6r\u00fcn\u00fcr bi\u00e7imlerdir. Kapitalizm tek ba\u015f\u0131na i\u015flemez bu y\u00fczden; \u00e7evrilemeyen kodun art\u0131kde\u011fer birikimini \u00f6nlemek i\u00e7in bir \u00fcretim-kar\u015f\u0131tl\u0131\u011f\u0131 kayna\u011f\u0131 olarak Devlet’e gerek duyar.(6) Kapita\u00adlizm, \u00fcretimi so\u011furmak i\u00e7in, yeniden yer-yurt edinmenin anakronik kesimlerini s\u00fcrd\u00fcrmeye gerek duyar. Deleuze ve Guattari’ye g\u00f6re vergiler ve sava\u015flar kapitalist ekonomi i\u00e7in yararl\u0131d\u0131r; kapitalizmin g\u00fcc\u00fc, i\u00e7indeki \u00e7eli\u015fkileridir. T\u00fcketici toplum, benzer bir \u00fcretim-kar\u015f\u0131tl\u0131\u011f\u0131 olu\u015fumudur; h\u0131s\u0131msal kapitale ait ak\u0131\u015flar\u0131n farkl\u0131la\u015fan ili\u015fkisini art\u0131rmak i\u00e7in yeni ihtiya\u00e7lar ve istekler yarat\u0131r. Ayn\u0131 \u015fekil\u00adde, durgunluklar da kapitalist ekonomi i\u00e7in yararl\u0131d\u0131r; \u00e7\u00fcnk\u00fc istih\u00addam\u0131n istikrars\u0131zl\u0131\u011f\u0131, \u00fccretleri d\u00fc\u015f\u00fck tutabilir ve k\u00e2r oranlar\u0131n\u0131 art\u0131\u00adrabilir. Kapitalizm, meydana gelen hemen hemen her \u015feyden g\u00fc\u00e7 kazanabilir; idealle\u015ftirilmi\u015f devlet sadece, kapitalist ekonominin \u00fcretim-kar\u015f\u0131t\u0131 kutbudur. Sonu\u00e7ta, kapital, hem \u00fcretim ara\u00e7lar\u0131n\u0131 ko\u00adlayla\u015ft\u0131rmak hem de yeni t\u00fcketim ihtiya\u00e7lar\u0131 yaratmak i\u00e7in, yeni teknolojilerin icad\u0131 bi\u00e7iminde, \u00f6\u011frenim \u00fcretimini ko\u015fulland\u0131r\u0131r; an\u00adcak bu anlay\u0131\u015f, teknolojik ara\u00e7lar\u0131 askeri yay\u0131lma gibi yarars\u0131z he\u00addeflere do\u011fru y\u00f6nelten bir bilgi aptall\u0131\u011f\u0131 ya da \u00fcretim-kar\u015f\u0131tl\u0131\u011f\u0131 ta\u00adraf\u0131ndan t\u00fcketilir (1984: 235-6).<\/p>\n

Kapitalist temsiliyet, kodlara ya da g\u00f6sterenlere g\u00f6re i\u015flemez; kodlar\u0131 \u00e7\u00f6z\u00fclm\u00fc\u015f ak\u0131\u015flar\u0131n birle\u015fmesi yoluyla i\u015f g\u00f6r\u00fcr. Bunlardan biri ifade rol\u00fc al\u0131rken, di\u011feri ise i\u00e7erik rol\u00fcne soyunur; art\u0131k bir an\u00adlam belle\u011fiyle ili\u015fkili olarak tan\u0131mlanm\u0131\u015f, g\u00f6sterilenler ya da g\u00f6s\u00adterenler yoktur. Onun yerine, sadece noktalar-g\u00f6stergeler, “taslak\u00adlar” [schizzes] (ak\u0131\u015f\u0131n ayr\u0131 ak\u0131\u015flar halinde b\u00f6l\u00fcnmeleri) ve noktalar-\u00adaral\u0131klar vard\u0131r (1984: 242). Elektrik, bu t\u00fcr belirsiz ak\u0131\u015flar\u0131n ger\u00e7ekle\u015fmesi, bilgisayar ise ak\u0131\u015f kodlar\u0131n\u0131n bu t\u00fcr bir \u00e7\u00f6z\u00fcm\u00fcn\u00fc i\u015fle\u00adten teknik olarak olarak varsay\u0131labilir. Soyut emek ve kapital, elekt\u00adrik potansiyeli gibi potansiyel hazneleri olarak ele al\u0131nabilir. Kapi\u00adtalist toplumda \u00fcretilen g\u00f6stergeler, anlamlamayand\u0131r; bunlar\u0131n \u00fcretimi ve kaydedilmesi, kapitalin \u00e7o\u011falmas\u0131 ihtiyac\u0131 taraf\u0131ndan be\u00adlirlenir. Bir reklam sadece, bir \u015firketin kendi k\u00e2rlar\u0131n\u0131 art\u0131rmaya \u00e7a\u00adl\u0131\u015ft\u0131\u011f\u0131 anlam\u0131na gelir. Bu t\u00fcr g\u00f6stergeler, arzu taraf\u0131ndan belirlen\u00admi\u015f kapitalist \u00fcretim tarz\u0131 alt\u0131nda akar, par\u00e7alan\u0131r, b\u00f6l\u00fcn\u00fcr ve birle\u00ad\u015fir. Sadece ikincil olarak, reklamc\u0131l\u0131\u011f\u0131n ve enformasyonun iletti\u011fi g\u00f6sterenler ve imgeler \u00fczerinde yeniden yer-yurt edinirler. Kapita\u00adlist temsiliyet, sadece sim\u00fclasyon ile i\u015fler: Onun sim\u00fclasyonlar\u0131, kendilerine \u00f6zg\u00fc anlamlar ta\u015f\u0131mazlar, \u00e7\u00fcnk\u00fc onlar\u0131n da\u011f\u0131l\u0131m\u0131 t\u00fc\u00adm\u00fcyle, onlar\u0131 \u00fcreten kapitalist \u00fcretim ili\u015fkileri taraf\u0131ndan belirlenir. Kapitalist temsiliyetin malzemesi, farkl\u0131la\u015fan ili\u015fkidir; bir ittifak ak\u0131\u015f\u0131 ile bir h\u0131s\u0131ml\u0131k ak\u0131\u015f\u0131 aras\u0131ndaki birle\u015fmedir. Fakat, \u00f6teki top\u00adlumsal olu\u015fumlardan farkl\u0131 olarak, kapital kendisini do\u011frudan ekonomik bir durum olarak varsayar (1984: 249). Kapitalist temsiliyet\u00adte hi\u00e7bir \u015fey sakl\u0131 kalmaz. Onun sim\u00fclasyonlar\u0131, \u00fcretim-kar\u015f\u0131t\u0131d\u0131r, \u00e7\u00fcnk\u00fc kendi ba\u015flar\u0131na \u00fcretim ili\u015fkilerine giremezler; sadece, eko\u00adnomik bir makinenin par\u00e7alar\u0131 olarak i\u015f g\u00f6rmek \u00fczere yarat\u0131labilir\u00adler. \u00dcretim-kar\u015f\u0131tl\u0131\u011f\u0131, \u00fcretime ilave edilmi\u015f a\u015fk\u0131n bir fakt\u00f6r olmay\u0131 b\u0131rak\u0131r; onun yerine, t\u00fcm \u00fcretimi istila eder ve \u00fcretimle \u00f6rt\u00fc\u015f\u00fcr ha\u00adle gelir. \u00dcretim sadece, kapital ak\u0131\u015flar\u0131n\u0131n ve art\u0131kde\u011fer \u00e7\u0131karmas\u0131\u00adn\u0131n oldu\u011fu yerde ger\u00e7ekle\u015fir.<\/p>\n

Kapitalizm, “evrensel tarih”in s\u0131n\u0131r\u0131d\u0131r, t\u00fcm toplumlar\u0131n d\u0131\u015f\u0131d\u0131r; \u00e7\u00fcnk\u00fc kodlar\u0131 \u00e7\u00f6z\u00fclm\u00fc\u015f ve yersizyurtsuzla\u015ft\u0131r\u0131lm\u0131\u015f ak\u0131\u015flar\u0131n soci\u00adus’udur. Kendi s\u0131n\u0131rlar\u0131n\u0131 \u00e7evirebilme ve yeniden b\u00fct\u00fcnle\u015ftirebilme a\u00e7\u0131s\u0131ndan benzersizdir: Her zaman kendi s\u0131n\u0131rlar\u0131n\u0131 ge\u00e7ebilir ve ha\u00adyatta kalabilir; \u00e7\u00fcnk\u00fc \u00f6teki yeniden yer-yurt edinmeler arac\u0131l\u0131\u011f\u0131yla onlar\u0131 ortadan kald\u0131r\u0131labilir. Ancak, kapitalin bir d\u0131\u015f s\u0131n\u0131r\u0131 vard\u0131r: \u015fi\u00adzofreni (1984: 246). Kapital, kodlar\u0131 \u00e7\u00f6z\u00fclm\u00fc\u015f ak\u0131\u015flar\u0131n s\u0131n\u0131rs\u0131z ni\u00adceliklerini \u00fcretirken, bu t\u00fcr ak\u0131\u015flar\u0131n miktar\u0131m belirlemek i\u00e7in yeni bir aksiyom icat ederek gerekli oldu\u011funda bunlar\u0131 kendisine ba\u011flar. Hi\u00e7bir ak\u0131\u015f tamamen \u00fcretken ya da h\u0131s\u0131msal de\u011fildir; ak\u0131\u015f, kapita\u00adlist rejimin par\u00e7as\u0131n\u0131 olu\u015fturan bir e\u015fitlik rejimine ya da \u00fcretim-kar\u00ad\u015f\u0131tl\u0131\u011f\u0131na ba\u011flan\u0131r. Ancak kapital, yersizyurtsuzla\u015ft\u0131r\u0131lm\u0131\u015f ak\u0131\u015flar\u0131n birle\u015ftirilmesini ve yeni arzu-makinelerinin yarat\u0131m\u0131n\u0131 \u00f6nlemede g\u00fc\u00e7s\u00fczd\u00fcr. Asl\u0131nda kapital, herhangi bir \u015fey \u00fcretir gibi, i\u00e7kin arzu-\u00admakineleri olan \u015fizofrenleri yarat\u0131r (1984: 245). Kendisinin, \u015fizof\u00adreni ve serbest arzu-\u00fcretimi uygulamas\u0131 taraf\u0131ndan alt\u00fcst edilmesi\u00adni \u00f6nlemek i\u00e7in kapital, arzuyu ele ge\u00e7irmenin bir yolunu bulmak zorundad\u0131r. Kapitalin erki, ne \u015fiddete, ne ideolojisine duyulan inan\u00adca ne de \u00fcretkenlik g\u00f6sterilerine ba\u011fl\u0131d\u0131r. “Amerikan d\u00fc\u015f\u00fc” ve da\u00adha iyi bir hayat fantezileri, \u00fcretim engellendi\u011finde ortaya \u00e7\u0131kar. Ka\u00adpital, \u00fcretim-kar\u015f\u0131tl\u0131\u011f\u0131n\u0131 her yere; aile, ki\u015fisel ya\u015fam, bo\u015f zaman ve belki de fantezi ve d\u00fc\u015fler gibi her \u00f6zel alana sokman\u0131n yollar\u0131n\u0131 arar; sonunda arzu, \u00fcretimin tek mevcut tarz\u0131 olarak kendi s\u00fcrecine yat\u0131r\u0131lacakt\u0131r (Guattari ve Negri, 1990: 25). Bunun anlam\u0131 Oedi\u00adpus’tur (1984: 262-71).”<\/p>\n

(6) Kapital, tek k\u00fcresel erk de\u011fildir. Ayr\u0131ca arkaik temsiliyetlerce harekete ge\u00e7irilmi\u015f, ter\u00f6r sayesinde erk \u00fcreten askeri-end\u00fcstriyel yap\u0131lar da vard\u0131r (Bkz. Guattari ve Negri, 1990: 53-66).
\n<\/span>Deleuze, Gilles & Guattari,\u00a0F\u00e9lix (1984). Anti-Oedipus<\/em> (1972), \u00e7ev. Robert Hurley, Mark Seem ve Helen R. Lane. Lond\u00adra: Athlone.<\/span>
\nGuattari, F\u00e9lix (Antonio Negri ile birlikte) (1990). Communists Like Us<\/em> (1985), \u00e7ev. Michael Ryan. New York: Semiotext(e).<\/span><\/p>\n

Philip Goodchild, Deleuze & Guattari: Arzu Politikas\u0131na Giri\u015f, \u00e7ev. Rahmi G. \u00d6\u011fd\u00fcl, Ayr\u0131nt\u0131 Yay\u0131nlar\u0131, 2005 [1996], s. 164-7.<\/p>\n","protected":false},"excerpt":{"rendered":"

“Asl\u0131nda i\u015f ba\u00ad\u015f\u0131nda olan iki farkl\u0131 kapital t\u00fcr\u00fc vard\u0131r ve bunlar iki farkl\u0131 de\u011fi\u015f to\u00adku\u015f rejimi halinde i\u015f g\u00f6r\u00fcrler. De\u011fi\u015f toku\u015f ve \u00f6deme \u015feklinde dola\u00ad\u015fan ittifak kapitali, yat\u0131r\u0131mlar ve kazan\u00e7lar \u015feklinde dola\u015fan h\u0131s\u0131m\u00adsal kapitalle ayn\u0131 de\u011fildir. \u0130\u015f\u00e7ilere \u00f6denen para, kendisini \u00e7o\u011falta\u00admaz; sadece t\u00fcketici mallar\u0131 i\u00e7in de\u011fi\u015f toku\u015f edilebilir. Oysa, bir ti\u00adcari giri\u015fimin bilan\u00e7osuna kaydedilen para, … Continue reading Goodchild, Deleuze & Guattari’deki \u0130ki Farkl\u0131 Kapital T\u00fcr\u00fc<\/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":[197,161,196,190],"class_list":["post-667","post","type-post","status-publish","format-standard","hentry","category-alinti","category-felsefe","tag-felix-guattari","tag-gilles-deleuze","tag-kapital","tag-philip-goodchild"],"aioseo_notices":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p9WYIs-aL","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":667,"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":740,"url":"https:\/\/yalpertem.com\/blog\/2017\/12\/11\/deleuze-guattari-arzu-politikasina-giris-okuma-notlari\/","url_meta":{"origin":667,"position":1},"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":443,"url":"https:\/\/yalpertem.com\/blog\/2017\/11\/08\/vahsi-savascinin-mutsuzlugu-okuma-notlari\/","url_meta":{"origin":667,"position":2},"title":"Vah\u015fi Sava\u015f\u00e7\u0131n\u0131n Mutsuzlu\u011fu (Okuma Notlar\u0131)","author":"yalpertem","date":"8 November 2017","format":false,"excerpt":"Pierre Clastres, Vah\u015fi Sava\u015f\u00e7\u0131n\u0131n Mutsuzlu\u011fu: Siyasal Antropoloji \u00c7al\u0131\u015fmalar\u0131, Ayr\u0131nt\u0131 Yay\u0131nlar\u0131, \u00e7ev. Alev T\u00fcrker & Mehmet Sert, 1992 [1980]. Genel Tart\u0131\u015fmalar Vah\u015fi Sava\u015f\u00e7\u0131n\u0131n Mutsuzlu\u011fu, Clastres\u2019in 1970\u2019lerde Les Temps Modernes, l\u2019Homme, Interrogations, Libre vb. dergiler ile kitap b\u00f6l\u00fcmleri olarak yazd\u0131\u011f\u0131 12 yaz\u0131n\u0131n derlenmesinden olu\u015fuyor. Ansiklopedik metinlerden monograflara ve polemik metinlere yay\u0131lan bir\u2026","rel":"","context":"In "antropoloji"","block_context":{"text":"antropoloji","link":"https:\/\/yalpertem.com\/blog\/category\/antropoloji\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/yalpertem.com\/blog\/wp-content\/uploads\/2017\/11\/vahsi-savascinin-mutsuzlugu-pierrer-clastres.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":5899,"url":"https:\/\/yalpertem.com\/blog\/2023\/04\/21\/uc-arkadasimiz\/","url_meta":{"origin":667,"position":3},"title":"\u00fc\u00e7 arkada\u015f\u0131m\u0131z","author":"yalpertem","date":"21 April 2023","format":false,"excerpt":"Mart ay\u0131n\u0131n sonlar\u0131na do\u011fru bir per\u015fembe ak\u015fam\u0131 saat sekizde \u00fc\u00e7 arkada\u015f bir b\u00fcfede bulu\u015ftu. Yar\u0131n i\u015f var. Her zaman oldu\u011fu gibi L. muhabbeti toparlad\u0131, sipari\u015fleri ald\u0131, sipari\u015fleri getirenlere \"o bu arkada\u015f\u0131n\" diye yol g\u00f6sterdi, hesab\u0131 \u00f6dedi, \u00e7ay istedi. Grubun ebeveyni. Ama o g\u00fcn d\u00f6k\u00fcld\u00fc, arkada\u015fl\u0131klar\u0131n\u0131 bir arada tutmaya \u00e7al\u0131\u015fmaktan yoruldu\u011funu\u2026","rel":"","context":"In "denemetin"","block_context":{"text":"denemetin","link":"https:\/\/yalpertem.com\/blog\/category\/denemetin\/"},"img":{"alt_text":"","src":"","width":0,"height":0},"classes":[]},{"id":1548,"url":"https:\/\/yalpertem.com\/blog\/2018\/05\/17\/deleuze-duygu-ve-duygulanis-gecis-spinoza\/","url_meta":{"origin":667,"position":4},"title":"Deleuze, Duygu, Duygulan\u0131\u015f ve Ge\u00e7i\u015f (Spinoza)","author":"yalpertem","date":"17 May 2018","format":false,"excerpt":"\" Bir duygu nedir? Spinoza der ki bu duygulan\u0131\u015f\u0131n ku\u015fatt\u0131\u011f\u0131 bir \u015feydir. Duygulan\u0131\u015f bir duyguyu ku\u015fat\u0131r. Hat\u0131rlayacaks\u0131n\u0131z, kesin bir \u015fekilde s\u00f6ylemek gerekirse duygulan\u0131\u015f bir \u015feyin imgesinin benim \u00fczerimdeki anl\u0131k etkisidir. Mesela alg\u0131lar duygulan\u0131\u015ft\u0131r. Eylemimin ba\u011flant\u0131l\u0131 oldu\u011fu \u015feylerin imgesi bir duygulan\u0131\u015ft\u0131r. Duygulan\u0131\u015f bunlar\u0131n hepsini ku\u015fat\u0131r. Bunlar Spinoza'n\u0131n s\u00fcrekli olarak kulland\u0131\u011f\u0131 kelimelerdir.\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\/05\/gilles-deleuze-spinoza-%C3%BCzerine-onbir-ders-202x300.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":667,"position":5},"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":[]}],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/667","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=667"}],"version-history":[{"count":0,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/667\/revisions"}],"wp:attachment":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/media?parent=667"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/categories?post=667"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/tags?post=667"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}