{"id":714,"date":"2017-12-08T21:59:21","date_gmt":"2017-12-08T19:59:21","guid":{"rendered":"http:\/\/yalpertem.com\/blog\/?p=714"},"modified":"2017-12-08T22:09:17","modified_gmt":"2017-12-08T20:09:17","slug":"pettman-tekno-pesimizm-ve-tuketici-bot-insan-elestirisi","status":"publish","type":"post","link":"https:\/\/yalpertem.com\/blog\/2017\/12\/08\/pettman-tekno-pesimizm-ve-tuketici-bot-insan-elestirisi\/","title":{"rendered":"Pettman, Tekno-Pesimizm ve T\u00fcketici\/Bot \u0130nsan Ele\u015ftirisi"},"content":{"rendered":"

\"\"“\u0130nsanlar, internet \u00fczerindeki davran\u0131\u015flara ili\u015fkin muhtelif \u00f6l\u00e7\u00fctler bak\u0131m\u0131ndan bot hesaplar\u0131ndan ne kadar farkl\u0131? Bize ait al\u0131\u015fkanl\u0131klar ne \u00f6l\u00e7\u00fcde t\u00fcm\u00fcyle \u00f6nceden belirlenmi\u015f\u00a0alt<\/em>-rutinlere d\u00f6n\u00fc\u015ft\u00fc ya da g\u00f6r\u00fcn\u00fcrde algoritmik hale geldi? Belli bir a\u00e7\u0131dan -mesela, Target’\u0131n reklam tavsiye motoru a\u00e7\u0131s\u0131ndan- bak\u0131ld\u0131\u011f\u0131nda, Google’da yap\u0131lan bir dizi kelime aramas\u0131ndan ya da al\u0131\u015fveri\u015f al\u0131\u015fkanl\u0131klar\u0131ndaki baz\u0131 de\u011fi\u015fimlerden yola \u00e7\u0131k\u0131larak bir kad\u0131n\u0131n hamile oldu\u011fu varsay\u0131labiliyor art\u0131k. Herhangi bir \u015firket (g\u00fcndemi epey me\u015fgul etmi\u015f bir hadisede oldu\u011fu gibi) belki de anne aday\u0131n\u0131n kendisi bile fark\u0131na varmadan \u00f6nce bunu tahmin ediyor. “B\u00fcy\u00fck verileri” bir araya getirmek \u00fczere bilgi toplama fonksiyonlar\u0131ndan olu\u015fmu\u015f devasa nano-ordu, birey olarak adeta kayboldu\u011fumuz dijital kahve telvelerinde birtak\u0131m \u015fekiller ar\u0131yor; en az\u0131ndan yetkililerin, t\u00fcm bu elektronik sis i\u00e7erisinden \u00f6zg\u00fcn \u015fahsiyetimizi aray\u0131p bulmay\u0131 \u00e7\u0131karlar\u0131na uygun g\u00f6rmelerine kadar; i\u015fte\u00a0o zaman<\/em> birey bu ke\u015fmeke\u015f i\u00e7erisinden yeniden olu\u015fturuluveriyor.<\/p>\n

Yirmi birinci y\u00fczy\u0131l\u0131n ilk \u00e7eyre\u011finin sonlar\u0131na yakla\u015f\u0131rken i\u00e7inde bulundu\u011fumuz durum bu: bot olmak ile olmamak, anonim ile etiketlenmi\u015f, genel ile \u00f6zel aras\u0131nda as\u0131l\u0131 kalm\u0131\u015f haldeyiz. Bir tarafta haklara, sorumluluklara, ki\u015fili\u011fe, failli\u011fe vs. sahip bir\u00a0yurtta\u015f<\/em>, yani \u015fah\u0131s olmaya ili\u015fkin daha eski anlay\u0131\u015flar ile di\u011fer tarafta \u00f6zlemlere, be\u011fenilere, profillere ve g\u00f6r\u00fc\u015flere sahip, ard\u0131nda \u00e7erez k\u0131r\u0131nt\u0131lar\u0131 b\u0131rakan bir\u00a0t\u00fcketici<\/em> olmak gibi yeni yeni ortaya \u00e7\u0131kan varolu\u015f bi\u00e7imleri aras\u0131nda gidip geliyoruz. Liberal felsefenin ve tarihin hakim bireyi (tekilli\u011fi), g\u00fcn\u00fcm\u00fczde epey h\u0131zl\u0131 bir \u015fekilde, Gilles Deleuze’\u00fcn “b\u00f6l\u00fcnm\u00fc\u015fl\u00fck” olarak adland\u0131rd\u0131\u011f\u0131 \u015feye d\u00f6n\u00fc\u015fmektedir; yani (kendileri de a\u015fk\u0131n “Ben”den ziyade ulus\u00f6tesi IKEA \u00fczerine kurulu bir d\u00fcnya i\u00e7in tasarlanm\u0131\u015f) esnek birle\u015fimlerle daha iyi ba\u011flant\u0131 kurmak i\u00e7in tasarlanan daha mod\u00fcler bir ontolojinin alt-\u00f6znesine.<\/p>\n

En az\u0131ndan anlat\u0131lan hik\u00e2ye bu minvalde.<\/p>\n

Ruhumuzu, bedenlerimizi, banka hesaplar\u0131m\u0131z\u0131 ve ekosistemdeki de\u011ferli -ister internetteki etkile\u015fimlerimiz, ister bizzat kulland\u0131\u011f\u0131m\u0131z ileti\u015fim ayg\u0131tlar\u0131n\u0131 \u00fcretmek i\u00e7in \u00e7\u0131kar\u0131lan madenler olsun- her \u015feyi emip t\u00fcketen ge\u00e7 kapitalist komplodan ba\u015fka y\u00f6ne dikkatimizi \u00e7ekmek i\u00e7in internetin e\u015fi g\u00f6r\u00fclmemi\u015f yayg\u0131nl\u0131\u011f\u0131n\u0131n ve g\u00fcc\u00fcn\u00fcn kullan\u0131lmas\u0131na dur demek, yani “\u00f6l\u00fcm\u00fcne t\u0131klay\u0131\u015f\u0131m\u0131za” son vermememiz ad\u0131na \u00e7a\u011fr\u0131da bulunan \u00e7ok say\u0131da d\u00fc\u015f\u00fcn\u00fcr vard\u0131r. Her yeni teknoloji beraberinde yeni bir McLuhan, yeni bir Toffler, yeni bir Postman ya da yeni bir Turkle getirerek, yeni k\u00fclt\u00fcrel ve politik itaat bi\u00e7imlerinin ana hatlar\u0131n\u0131 belirleyen yeni sibernetik tertibat\u0131n istemsiz \u015fekilde benimsenmesinin do\u011furaca\u011f\u0131 tehlikelere kar\u015f\u0131 bizi uyar\u0131r. Elinizdeki kitap da bu uyar\u0131larda bulunmaktad\u0131r. Ne var ki “medya”n\u0131n (h\u00e2l\u00e2 bu gibi yekpare terimlerle konu\u015fabileceksek) genel toplumsal ele\u015ftirisinin, tam da medyan\u0131n yayg\u0131nl\u0131\u011f\u0131n\u0131, etkisini ve k\u00e2r marj\u0131n\u0131 art\u0131rmak i\u00e7in kullan\u0131lmas\u0131na kap\u0131 a\u00e7acak \u015fekilde makine k\u0131r\u0131c\u0131 koroya bir endi\u015feli ses daha eklemekle yetinmek niyetinde de\u011fildir. \u00dcstelik bu k\u0131sa kitap, daha bildik y\u00f6nelim veya y\u00f6ntemlere engel olan yeni medya platformlar\u0131n\u0131n, buna ra\u011fmen hem birtak\u0131m beklenmedik toplumsal f\u0131rsatlar\u0131 hem de ilerici politik d\u00fc\u015f\u00fcnceleri g\u00fcndeme getirdi\u011fini s\u0131ras\u0131 geldik\u00e7e g\u00f6stermeyi ama\u00e7lamaktad\u0131r. (Hi\u00e7 de\u011filse Platon’dan beri teknolojik de\u011fi\u015fime y\u00f6nelik b\u00f6yle bir yakla\u015f\u0131m farmakon burcu alt\u0131na d\u00fc\u015fer; yani onu kullananlar\u0131 iyile\u015ftirebildi\u011fi gibi \u00f6ld\u00fcrme kabiliyetine de sahip oldu\u011fu i\u00e7in ihtiyatla yakla\u015f\u0131lmas\u0131 gereken bir “deva”d\u0131r.)<\/p>\n

Bu bak\u0131mdan Jean Baudrillard ilgin\u00e7 bir isimdir ve sim\u00fcle edilmi\u015f toplumun y\u00fckseli\u015fiyle ger\u00e7ekle\u015fen radikal k\u0131r\u0131lman\u0131n ya da devrimin en ileri g\u00f6r\u00fc\u015fl\u00fc tan\u0131 koyucusu olmay\u0131 s\u00fcrd\u00fcrmektedir. Genelde bir pesimist olarak g\u00f6r\u00fclse de Frankfurt Okulu’nu izleyen gelenek i\u00e7erisinde (“Vaziyet eskiden de i\u00e7 a\u00e7\u0131c\u0131 de\u011fildi, ama k\u00f6t\u00fcye gitti\u011fi kesin!”) say\u0131lsa da, bu kurald\u0131\u015f\u0131 geli\u015fmelerden yak\u0131nmad\u0131\u011f\u0131n\u0131, zira a\u00e7\u0131klama getirmek i\u00e7in hen\u00fcz \u00e7ok b\u00fcy\u00fck ve h\u0131zl\u0131 olduklar\u0131n\u0131 yeri gelince \u0131srarlar belirtmi\u015ftir. Klasikle\u015fmi\u015f k\u0131sa eseri “\u0130leti\u015fim Esrikli\u011fi”nde Baudrillard, bizatihi \u00f6znelli\u011fin kendi “sahnesini” (sc\u00e8ne<\/em>), men\u015feini ve temsilini yitirdi\u011fini ve yerini “m\u00fcstehcen” (obsc\u00e8ne<\/em>) olana ekranlardan ve bili\u015fimden olu\u015fan bir yok-\u00fclkeye b\u0131rakt\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcrer. Asli sahne (\u00f6zele kar\u015f\u0131 genel, kendili\u011fe kar\u015f\u0131 \u00f6teki ve \u00f6zneye kar\u015f\u0131 nesne gibi temel ayr\u0131mlara dayal\u0131) esasen psikolojik bir nitelik ta\u015f\u0131rken, ayr\u0131m ve diyalektik\u00a0agon<\/em>‘a ili\u015fkin g\u00fcven sa\u011flay\u0131c\u0131 g\u00f6stergeleriyle yeni m\u00fcstehcenlik b\u00f6yle kemikle\u015fmi\u015f bir metafizikle ilgilenmemektedir. “Narsistik ve \u00e7ok y\u00f6nl\u00fc ba\u011flant\u0131 \u00e7a\u011f\u0131” (s. 127) sayesinde, aynan\u0131n yerini a\u011f alm\u0131\u015ft\u0131r: (bir\u00e7oklar\u0131n\u0131n daha ziyade makineyle uyum sa\u011flam\u0131\u015f, insan-\u00fcst\u00fc bir varolu\u015f \u015fekli olarak tan\u0131mlayaca\u011f\u0131) \u00e7ok farkl\u0131 bir insan olma bi\u00e7imine yol a\u00e7an, belirleyici bir ikamedir bu. Tan\u0131nmaya y\u00f6nelik \u00fcretici m\u00fccadelelerle birlikte, \u0131skalanan melankolik kendine d\u00f6n\u00fck y\u00fczle\u015fmeler de kap\u0131 d\u0131\u015far\u0131 edilmi\u015ftir. Bunlar\u0131n yerine, “i\u015flemlerin meydana geldi\u011fi -ileti\u015fimin p\u00fcr\u00fczs\u00fcz i\u015flevsel y\u00fczeyi… yans\u0131maz bir y\u00fczey,” (s. 126-127) ortaya \u00e7\u0131kar. Peki ya sonu\u00e7?<\/p>\n

Art\u0131k harcama, t\u00fcketim ve icra yok, bunlar\u0131n yerine nizam, ince ayarlanm\u0131\u015f bir i\u015flevsellik, ayn\u0131 sistemin b\u00fct\u00fcn unsurlar\u0131 aras\u0131nda dayan\u0131\u015fma, kurulmu\u015f bir birli\u011fin denetimi ve k\u00fcresel y\u00f6netimi… Ki\u015fiye \u00f6zel “telematik”: her bir ki\u015fi kendini m\u00fckemmel ve \u00fccra bir hakimiyet konumunda yal\u0131t\u0131lm\u0131\u015f halde, men\u015fe evreninden sonsuz uzakl\u0131kta, farazi bir makinenin ba\u015f\u0131nda g\u00f6r\u00fcr. Yani, tam da mekikteki astronotun konumu gibi, gezegene geri \u00e7ak\u0131lmamas\u0131n\u0131 sa\u011flayacak daimi bir y\u00f6r\u00fcnge u\u00e7u\u015fu ve h\u0131z gerektiren bir a\u011f\u0131rl\u0131ks\u0131zl\u0131k halinde. (s. 128)”<\/p>\n

Baudrillard, Jean, “The Ecstasy of Communication”, The Anti-Aesthetic: Essays in Postmodern Culture<\/em> (haz. Hal Foster) i\u00e7inde, Port Townsend, WA: Bay Press, 1983.<\/span><\/p>\n

Dominic Pettman, Sonsuz Dikkat Da\u011f\u0131n\u0131kl\u0131\u011f\u0131: G\u00fcndelik Ya\u015famda Sosyal Medyaya Odaklanmak, Sel Yay\u0131nlar\u0131, \u00e7ev. Yunus \u00c7etin, 2017 [2016], s.16-8.<\/p>\n","protected":false},"excerpt":{"rendered":"

“\u0130nsanlar, internet \u00fczerindeki davran\u0131\u015flara ili\u015fkin muhtelif \u00f6l\u00e7\u00fctler bak\u0131m\u0131ndan bot hesaplar\u0131ndan ne kadar farkl\u0131? Bize ait al\u0131\u015fkanl\u0131klar ne \u00f6l\u00e7\u00fcde t\u00fcm\u00fcyle \u00f6nceden belirlenmi\u015f\u00a0alt-rutinlere d\u00f6n\u00fc\u015ft\u00fc ya da g\u00f6r\u00fcn\u00fcrde algoritmik hale geldi? Belli bir a\u00e7\u0131dan -mesela, Target’\u0131n reklam tavsiye motoru a\u00e7\u0131s\u0131ndan- bak\u0131ld\u0131\u011f\u0131nda, Google’da yap\u0131lan bir dizi kelime aramas\u0131ndan ya da al\u0131\u015fveri\u015f al\u0131\u015fkanl\u0131klar\u0131ndaki baz\u0131 de\u011fi\u015fimlerden yola \u00e7\u0131k\u0131larak bir kad\u0131n\u0131n hamile … Continue reading Pettman, Tekno-Pesimizm ve T\u00fcketici\/Bot \u0130nsan Ele\u015ftirisi<\/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":[33,20,152],"tags":[200,87,201],"class_list":["post-714","post","type-post","status-publish","format-standard","hentry","category-alinti","category-sosyoloji","category-yeni-medya","tag-dominic-pettman","tag-jean-baudrillard","tag-sonsuz-dikkat-daginikligi"],"aioseo_notices":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p9WYIs-bw","jetpack-related-posts":[{"id":745,"url":"https:\/\/yalpertem.com\/blog\/2017\/12\/14\/pettman-akilli-telefonlar-ve-sosyal-medyanin-dikkate-saldirisi\/","url_meta":{"origin":714,"position":0},"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. Farkl\u0131 bir terminoloji kullanmakla beraber Stiegler'den daha da karamsar bir sonuca varan Agamben'e\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\/12\/dominic-pettman-sonsuz-dikkat-daginikligi-208x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":1156,"url":"https:\/\/yalpertem.com\/blog\/2018\/04\/22\/nancy-felsefe-ozgurlugun-mantigi\/","url_meta":{"origin":714,"position":1},"title":"Nancy, Felsefe: \u00d6zg\u00fcrl\u00fc\u011f\u00fcn Mant\u0131\u011f\u0131","author":"yalpertem","date":"22 April 2018","format":false,"excerpt":"\" Bu \u00f6teki d\u00fc\u015f\u00fcnce ile y\u00fck\u00fcml\u00fc olan kimdir? \u0130\u015flemcisi, memuru ya da \"uzman\u0131\" olan kimse yoktur. Her d\u00fc\u015f\u00fcncede bu \u00f6teki d\u00fc\u00ad\u015f\u00fcnce d\u00fc\u015f\u00fcn\u00fcr -ve bu d\u00fc\u015f\u00fcnceyi d\u00fc\u015f\u00fcn\u00fcr, yani onu tartar, onu dener, onu \u00f6zg\u00fcrl\u00fc\u011f\u00fcn s\u0131nav\u0131na sokar. \"Her d\u00fc\u015f\u00fcncede\" d\u00fc\u015f\u00fc\u00adn\u00fcr: bu, bir matematik d\u00fc\u015f\u00fcncesinde bir oyun olabilir, ya da bir politika, teknik,\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\/04\/jean-luc-nancy-ozgurluk-deneyimi-191x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":1332,"url":"https:\/\/yalpertem.com\/blog\/2018\/05\/06\/foucault-klee-kandinski-magritte\/","url_meta":{"origin":714,"position":2},"title":"Foucault – Klee, Kandinski, Magritte","author":"yalpertem","date":"6 May 2018","format":false,"excerpt":"\" Bat\u0131 resminde, onbe\u015finci y\u00fczy\u0131ldan yirminci y\u00fczy\u0131la kadar, iki ilkenin egemen oldu\u011funu san\u0131yorum. Bunlar\u0131n birincisi, plastik canland\u0131rma (benzeyi\u015fi i\u00e7erir) ile dilsel g\u00f6nderim (benzeyi\u015fi d\u0131\u015fta b\u0131rak\u0131r) aras\u0131nda ayr\u0131l\u0131k oldu\u011funu ileri s\u00fcren ilkedir. Benzeyi\u015fle bir \u015feyi g\u00f6steririz, farkla da bir \u015feyden s\u00f6z ederiz. \u00d6yle ki, bu iki sistem ne i\u00e7i\u00e7e ge\u00e7ebilir ne\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\/michel-foucault-bu-bir-pipo-de%C4%9Fildir-191x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":2563,"url":"https:\/\/yalpertem.com\/blog\/2019\/03\/30\/nelson-pharmakon-ve-yazi\/","url_meta":{"origin":714,"position":3},"title":"Nelson, Pharmakon ve Yaz\u0131","author":"yalpertem","date":"30 March 2019","format":false,"excerpt":"Yazarlar ara s\u0131ra an\u0131yorlar, \"ah bu yaz\u0131 i\u015fine bula\u015fmasayd\u0131m\", \"\u00f6nerim, e\u011fer hi\u00e7 yazmad\u0131ysan\u0131z, asla yazmay\u0131n\" gibi \u015feyler. \u0130lhan Berk'ten okumu\u015ftum herhalde en son. Nelson bu pasajda zehre de\u011finirken, al\u0131nt\u0131lamad\u0131\u011f\u0131m k\u0131s\u0131mda devaya de\u011finiyordu. Devay\u0131 kitaplarda aramamak gerekir diye d\u00fc\u015f\u00fcnerek sadece zehir b\u00f6l\u00fcm\u00fcn\u00fc koydum hat\u0131rlamak \u00fczere. Ben bir \u015fey yazm\u0131yorum ama yazanlar\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\/03\/maggie-nelson-mavibent.jpg?resize=350%2C200&ssl=1","width":350,"height":200},"classes":[]},{"id":1220,"url":"https:\/\/yalpertem.com\/blog\/2018\/04\/19\/coetzee-cumanin-deneyimsizligi\/","url_meta":{"origin":714,"position":4},"title":"Coetzee, Cuma’n\u0131n Deneyim(sizli\u011f)i","author":"yalpertem","date":"19 April 2018","format":false,"excerpt":"\" \"Ah Cuma, bizim gibi s\u00f6zc\u00fckler d\u00fcnyas\u0131nda ya\u015fayanlar\u0131n sorular\u0131n\u0131n yan\u0131tlanmas\u0131 i\u00e7in duyduklar\u0131 iste\u011fin \u015fiddetini nas\u0131l anlayabilirsin sen? Birini \u00f6pt\u00fc\u011f\u00fcm\u00fcz zaman, \u00f6pt\u00fc\u011f\u00fcm\u00fcz ki\u015finin dudaklar\u0131n\u0131n bize yan\u0131t vermesini arzulad\u0131\u011f\u0131m\u0131z gibi bir arzu duyar\u0131z. B\u00f6yle olmasayd\u0131, krallar\u0131n, krali\u00e7elerin, tanr\u0131\u00e7alar\u0131n heykellerini \u00f6pmekle de tatmin olabilirdik. Sence neden heykelleri \u00f6pm\u00fcyoruz veya yata\u011f\u0131m\u0131za heykelleri alm\u0131yoruz. Erkekler\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\/04\/john-maxwell-coetzee-d%C3%BC%C5%9Fman-foe-204x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":304,"url":"https:\/\/yalpertem.com\/blog\/2017\/09\/24\/baudrillard-kulturel-tuketim-uzerine\/","url_meta":{"origin":714,"position":5},"title":"Baudrillard, K\u00fclt\u00fcrel T\u00fcketim \u00dczerine","author":"yalpertem","date":"24 September 2017","format":false,"excerpt":"\"Science et Vie\u00a0okumak bir t\u00fcr uzla\u015fman\u0131n [compromis] \u00fcr\u00fcn\u00fcd\u00fcr: ayr\u0131cal\u0131kl\u0131 k\u00fclt\u00fcre \u00f6zlem, ama ayr\u0131cal\u0131\u011f\u0131n reddi bi\u00e7imindeki savunmac\u0131 kar\u015f\u0131-g\u00fcd\u00fcyle birlikte (yani hem \u00fcst s\u0131n\u0131fa \u00f6zlem hem de kendi s\u0131n\u0131f konumunun yeniden olumlanmas\u0131). Daha kesin olarak bu okuma kat\u0131lma g\u00f6stergesi olarak rol oynar. Neye kat\u0131lma? Ayn\u0131 mu\u011flak talebi ta\u015f\u0131yanlar\u0131n, Science et Vie (ya\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\/09\/tuketim-toplumu-199x300.png?resize=350%2C200","width":350,"height":200},"classes":[]}],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/714","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=714"}],"version-history":[{"count":0,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/714\/revisions"}],"wp:attachment":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/media?parent=714"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/categories?post=714"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/tags?post=714"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}