{"id":737,"date":"2017-12-18T22:07:05","date_gmt":"2017-12-18T20:07:05","guid":{"rendered":"http:\/\/yalpertem.com\/blog\/?p=737"},"modified":"2017-12-18T22:07:05","modified_gmt":"2017-12-18T20:07:05","slug":"touraine-entelektueller-ve-modernlik-uzerine","status":"publish","type":"post","link":"https:\/\/yalpertem.com\/blog\/2017\/12\/18\/touraine-entelektueller-ve-modernlik-uzerine\/","title":{"rendered":"Touraine, Entelekt\u00fceller ve Modernlik \u00dczerine"},"content":{"rendered":"

\"\"“Entelekt\u00fceller, bilimin ilerlemelerini ge\u00e7mi\u015f kurum ve inan\u00e7lar\u0131n ele\u015ftirisiyle birle\u015ftirerek ak\u0131lc\u0131la\u015ft\u0131rma hareketini y\u00fcr\u00fctm\u00fc\u015flerdi. Hatta, Medici’ler d\u00f6neminden bu yana, otoriterliklerinden rahats\u0131zl\u0131k duymadan, seve seve ayd\u0131n h\u00fck\u00fcmdarlara hizmet etmi\u015flerdir. Ama modernizmin ilk y\u00fczy\u0131llar\u0131ndan sonra, XX. y\u00fczy\u0131lda, entelekt\u00fcellerle tarihin ili\u015fkisi tersine d\u00f6ner. Bunun, birbirinin tamamlay\u0131c\u0131s\u0131 olmaktan \u00e7ok kar\u015f\u0131t\u0131 olan iki nedeni vard\u0131r: Birincisi, modernli\u011fin kitle \u00fcretim ve t\u00fcketimine d\u00f6n\u00fc\u015fmesi ve akl\u0131n saf d\u00fcnyas\u0131n\u0131n art\u0131k modernlik ara\u00e7lar\u0131n\u0131 en vasat, hatta en ak\u0131ld\u0131\u015f\u0131 taleplerin hizmetine sunan kalabal\u0131klar taraf\u0131ndan istilaya u\u011fram\u0131\u015f olmas\u0131d\u0131r. \u0130kincisi ise, modern akl\u0131n d\u00fcnyas\u0131n\u0131n, y\u00fczy\u0131l\u0131m\u0131zda modernle\u015fme siyasetleri ve milliyet\u00e7i diktat\u00f6rl\u00fcklere gitgide daha ba\u011f\u0131ml\u0131 olmas\u0131d\u0131r. \u00d6zellikle Fransa’da, ama ayn\u0131 zamanda da ABD’de pek \u00e7ok entelekt\u00fcel, “ilerleme g\u00fc\u00e7leri”yle olan geleneksel ittifaklar\u0131n\u0131 olabildi\u011fince uzun s\u00fcre korumaya \u00e7al\u0131\u015ft\u0131lar. Kendi \u00fclkelerinin, \u00f6zellikle de Vietnam ve Cezayir’de y\u00fcr\u00fctt\u00fckleri s\u00f6m\u00fcrgeci sava\u015flar onlar\u0131 ulusal kurtulu\u015f hareketlerini desteklemeye itti; bunu da, kendi \u00fclkelerinin y\u00f6neticilerine kar\u015f\u0131 inan\u00e7 ve cesaretle ger\u00e7ekle\u015ftirdiler. Ama ayn\u0131 zamanda, kapitalizme ya da emperyalizme kar\u015f\u0131 ger\u00e7ekle\u015fen bir devrimin do\u011furaca\u011f\u0131 rejimlern “ilerlemeci” olaca\u011f\u0131 fikrine de az \u00e7ok ba\u011fl\u0131 kald\u0131lar; bu da \u00e7o\u011fu zaman onlar\u0131n, en bask\u0131c\u0131 kom\u00fcnist rejimlere kar\u015f\u0131 a\u015f\u0131r\u0131 ho\u015fg\u00f6r\u00fc, hatta k\u00f6r bir sempatiyle yakla\u015fmalar\u0131 sonucunu do\u011furdu ve baz\u0131lar\u0131n\u0131n Mao’nun ba\u015flatt\u0131\u011f\u0131 k\u00fclt\u00fcr devrimi ya da Bat\u0131 Avrupa’daki terorist etkinlikler konusunda olabilecek en ciddi yarg\u0131 hatalar\u0131n\u0131 yapmalar\u0131na neden oldu. Ama bir s\u00fcre sonra, en ge\u00e7 kalm\u0131\u015flar\u0131 a\u00e7\u0131s\u0131ndan bile art\u0131k bu k\u00f6t\u00fc davalar\u0131 desteklemekten vazge\u00e7ilmesinin gerekti\u011fi apa\u00e7\u0131k ortaya \u00e7\u0131kt\u0131. Bunun \u00fczerine, \u00f6zellikle de 1968 sonras\u0131 pek \u00e7ok entelekt\u00fcel kar\u015f\u0131-modernlikte yeni bir tarih felsefesi buldu. Kendi putlar\u0131n\u0131 kendileri k\u0131rd\u0131lar ve modern d\u00fcnyay\u0131 akl\u0131n y\u0131k\u0131c\u0131s\u0131 olarak mahk\u00fbm ettiler; bu da onlar\u0131n, hem kitle kar\u015f\u0131t\u0131 se\u00e7kinciliklerini, hem de modernle\u015ftirici diktat\u00f6rl\u00fcklerin otoritercili\u011fine d\u00fc\u015fmanl\u0131klar\u0131n\u0131 tatmin etti. \u00d6zellikle de yetmi\u015fli y\u0131llarda kar\u015f\u0131-modernizm ba\u015fat, neredeyse hegemonyac\u0131 bir hal ald\u0131.<\/p>\n

XIX. y\u00fczy\u0131l\u0131n ortas\u0131nda entelekt\u00fceller nas\u0131l gelecek h\u00fclyas\u0131na kap\u0131lm\u0131\u015flarsa, XX. y\u00fczy\u0131l ortas\u0131nda da o derece felaket, anlams\u0131zl\u0131k ve tarihsel edimcilerin yok olu\u015fu duygusunun etkisinde kald\u0131lar. Fikirlerin d\u00fcnyay\u0131 y\u00f6netti\u011fine inanm\u0131\u015flard\u0131; sonu\u00e7 olarak barbarl\u0131\u011f\u0131n, mutlak iktidar\u0131n ya da tekelci devlet kapitalizminin \u00f6nlenemez y\u00fckseli\u015fini mahk\u00fbm eder hale geldiler.<\/p>\n

Entelekt\u00fcel ya\u015famla toplumsal ya\u015fam birbirinden b\u00f6yle ayr\u0131ld\u0131 ve entelekt\u00fceller, kendilerini a\u015f\u0131r\u0131 bir radikalizme ve giderek artan bir marjinalli\u011fe s\u00fcr\u00fckleyen t\u00fcmel bir modernlik ele\u015ftirisinin i\u00e7inde hapsoldular. Uzun zamandan beri ilk kez d\u00fcnyada olu\u015fmakta olan toplumsal, k\u00fclt\u00fcrel ve siyasal d\u00f6n\u00fc\u015f\u00fcmler art\u0131k d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f olmad\u0131klar\u0131 izlenimi uyand\u0131rmaktad\u0131r, \u00e7\u00fcnk\u00fc uzmanlar\u0131n verdi\u011fi bilgiler, elzem olsalar da, entelekt\u00fcellerin art\u0131k yapma yetene\u011fine sahip olmad\u0131klar\u0131 yorumlar\u0131 kendiliklerinden \u00fcretemez hale geldi. \u0130\u015fte, modernist ideolojinin \u00e7\u00f6z\u00fclmesinin en u\u00e7 bi\u00e7imlerini ke\u015ffe ba\u015flamadan \u00f6nce betimlelemiz gereken,\u00a0kar\u015f\u0131-modern<\/em> entelekt\u00fcellerin bu pusulalar\u0131n\u0131 \u015fa\u015f\u0131rma olgusudur.”<\/p>\n

Alain Touraine, Modernli\u011fin Ele\u015ftirisi, Yap\u0131 Kredi Yay\u0131nlar\u0131, \u00e7ev. H\u00fclya Tufan, 2002 [1992], 4. bas\u0131m, s. 171-2.<\/p>\n","protected":false},"excerpt":{"rendered":"

“Entelekt\u00fceller, bilimin ilerlemelerini ge\u00e7mi\u015f kurum ve inan\u00e7lar\u0131n ele\u015ftirisiyle birle\u015ftirerek ak\u0131lc\u0131la\u015ft\u0131rma hareketini y\u00fcr\u00fctm\u00fc\u015flerdi. Hatta, Medici’ler d\u00f6neminden bu yana, otoriterliklerinden rahats\u0131zl\u0131k duymadan, seve seve ayd\u0131n h\u00fck\u00fcmdarlara hizmet etmi\u015flerdir. Ama modernizmin ilk y\u00fczy\u0131llar\u0131ndan sonra, XX. y\u00fczy\u0131lda, entelekt\u00fcellerle tarihin ili\u015fkisi tersine d\u00f6ner. Bunun, birbirinin tamamlay\u0131c\u0131s\u0131 olmaktan \u00e7ok kar\u015f\u0131t\u0131 olan iki nedeni vard\u0131r: Birincisi, modernli\u011fin kitle \u00fcretim ve t\u00fcketimine d\u00f6n\u00fc\u015fmesi … Continue reading Touraine, Entelekt\u00fceller ve Modernlik \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":[33,184,20],"tags":[211,19],"class_list":["post-737","post","type-post","status-publish","format-standard","hentry","category-alinti","category-entelektuel","category-sosyoloji","tag-alain-touraine","tag-entelektuel"],"aioseo_notices":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p9WYIs-bT","jetpack-related-posts":[{"id":349,"url":"https:\/\/yalpertem.com\/blog\/2017\/10\/07\/nietzsche-filozof-entelektuel-uzerine\/","url_meta":{"origin":737,"position":0},"title":"Nietzsche, Filozof ve Entelekt\u00fcel \u00dczerine","author":"yalpertem","date":"7 October 2017","format":false,"excerpt":"\"G\u00fcn\u00fcm\u00fczde filozofun geli\u015fmesinin kar\u015f\u0131s\u0131ndaki tehlikeler asl\u0131nda o kadar katmerlidir ki, bu meyvenin olgunla\u015fabilece\u011finden ku\u015fku duyuyor insan. Bilimlerin kapsam\u0131 ve in\u015fa ettikleri kule muazzam b\u00fcy\u00fcd\u00fc, b\u00f6ylelikle filozofun hen\u00fcz \u00e7\u0131rakl\u0131k a\u015famas\u0131nda yorulma ve herhangi bir yerde durup \"uzmanla\u015fma\" olas\u0131l\u0131\u011f\u0131 da artt\u0131; \u00f6yle ki art\u0131k kendi y\u00fcksekli\u011fine, \u00fcstten bak\u0131\u015fa, genel bak\u0131\u015fa, a\u015fa\u011f\u0131ya bak\u0131\u015fa\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\/iyinin-ve-kotunun-otesinde-friedrich-nietzsche-182x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":1727,"url":"https:\/\/yalpertem.com\/blog\/2018\/06\/12\/valery-entelektuel-uzerine\/","url_meta":{"origin":737,"position":1},"title":"Val\u00e9ry, Entelekt\u00fcel \u00dczerine","author":"yalpertem","date":"12 June 2018","format":false,"excerpt":"Her ne kadar metnin tamam\u0131 entelekt\u00fcel fig\u00fcr\u00fcn\u00fc kat etse de, ba\u015fl\u0131\u011f\u0131yla en a\u015fikarla\u015ft\u0131\u011f\u0131 noktada ilgili kavram\u0131 sorgulad\u0131\u011f\u0131 i\u00e7in bu pasaj\u0131 se\u00e7tim o ak\u0131l almaz\u00a0Monsieur Teste anlat\u0131s\u0131ndan. Baz\u0131 m\u00fcthi\u015f metinler direkt \"al\u0131nt\u0131lanamaz\" bir kimlik ta\u015f\u0131yorlar, Teste gibi baz\u0131lar\u0131 da her \u00e2n\u0131nda sonsuz bir al\u0131nt\u0131n\u0131n par\u00e7as\u0131 olmaya \u00f6yk\u00fcn\u00fcyor. Biraz \u00f6ncesinden mi kesmeli,\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\/06\/paul-valery-monsieur-teste-212x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":824,"url":"https:\/\/yalpertem.com\/blog\/2018\/01\/09\/hilmi-yavuz-kultur-ve-entelektuel-uzerine\/","url_meta":{"origin":737,"position":2},"title":"Yavuz, K\u00fclt\u00fcr ve Entelekt\u00fcel \u00dczerine Notlar","author":"yalpertem","date":"9 January 2018","format":false,"excerpt":"\"Bat\u0131 uygarl\u0131\u011f\u0131n\u0131n temelini Orta Asya'n\u0131n otokton halk\u0131 olan T\u00fcrklerin haz\u0131rlad\u0131\u011f\u0131 konusundaki a\u015f\u0131r\u0131 yeni-ulus\u00e7u tez, bilimsel do\u011frulardan uzak bir duygusall\u0131\u011fa dayand\u0131\u011f\u0131 i\u00e7in bir yana b\u0131rak\u0131lm\u0131\u015ft\u0131; Ata\u00e7, bu tezi (buna 'a\u015f\u0131r\u0131 partikularist tez' diyorum) olumsuzluyor, ama Bat\u0131 k\u00fclt\u00fcr\u00fc varken ulusal bir senteze gitmenin gereksizli\u011fini savunarak, bu kez, a\u015f\u0131r\u0131 \u00fcniversalist bir tezi kesinlemi\u015f\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\/hilmi-yavuz-kultur-uzerine-min-202x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":48,"url":"https:\/\/yalpertem.com\/blog\/2016\/11\/02\/zorba-nikos-kazancakis\/","url_meta":{"origin":737,"position":3},"title":"Zorba – Nikos Kazancakis","author":"yalpertem","date":"2 November 2016","format":false,"excerpt":"Zorba\u2019y\u0131 okurken s\u00fcrekli bir arada kalm\u0131\u015fl\u0131k hissi ya\u015fad\u0131m. \u0130simsiz anlat\u0131c\u0131 ve Zorba aras\u0131nda s\u0131k s\u0131k basit sorularla felsefi tart\u0131\u015fmalar a\u00e7\u0131l\u0131yor, sorgulay\u0131c\u0131 s\u00f6zler sarf ediliyor, sonra t\u00fcm mesele bir anda et yemeye, kad\u0131nlar\u0131 a\u015fa\u011f\u0131lay\u0131c\u0131 ve tap\u0131nmac\u0131 bir \u015fekilde ba\u015ftan \u00e7\u0131karmaya ve kafas\u0131n\u0131n esti\u011fini yapmaya dair \u00f6vg\u00fclerle sonlan\u0131veriyordu. 350 sayfal\u0131k deneyimim Zorba\u2019n\u0131n\u2026","rel":"","context":"In "roman"","block_context":{"text":"roman","link":"https:\/\/yalpertem.com\/blog\/category\/edebiyat\/roman\/"},"img":{"alt_text":"zorba","src":"https:\/\/i0.wp.com\/yalpertem.com\/blog\/wp-content\/uploads\/2016\/11\/zorba-192x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":1310,"url":"https:\/\/yalpertem.com\/blog\/2018\/05\/01\/baudrillard-anlamin-zedelenmesi\/","url_meta":{"origin":737,"position":4},"title":"Baudrillard, Anlam\u0131n Zedelenmesi","author":"yalpertem","date":"1 May 2018","format":false,"excerpt":"\" \u0130ster politik, ister e\u011fitici, isterse k\u00fclt\u00fcrel i\u00e7erikli olsun sonu\u00e7ta niyet anlam ileterek kitleleri\u00a0anlam\u0131n egemenli\u011fi alt\u0131nda tutmakt\u0131r. Yani, kendini haberin s\u00fcrekli ahlaksalla\u015ft\u0131r\u0131lmas\u0131 zorunlulu\u011fu bi\u00e7iminde d\u0131\u015favuran anlam \u00fcretimi zorunlulu\u011fu. Daha iyi haber verebilmek i\u00e7in, daha iyi toplumsalla\u015ft\u0131rmak i\u00e7in, kitlelerin k\u00fclt\u00fcrel d\u00fczeylerini y\u00fckseltmeye \u00e7al\u0131\u015fmak i\u00e7in vb. vb. 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Derginin yeni say\u0131s\u0131 \u00e7\u0131kt\u0131, buraya koymam ay\u0131p olmaz diye d\u00fc\u015f\u00fcnd\u00fcm.\u00a0 Philippe Sollers\u2019ten okudu\u011fum ilk, T\u00fcrk\u00e7eye \u00e7evrilen son kitap olan Merkez\u2019i bitirir bitirmez di\u011fer kitaplar\u0131na ula\u015ft\u0131m. 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