{"id":770,"date":"2017-12-24T11:15:42","date_gmt":"2017-12-24T09:15:42","guid":{"rendered":"http:\/\/yalpertem.com\/blog\/?p=770"},"modified":"2025-10-26T19:58:57","modified_gmt":"2025-10-26T18:58:57","slug":"agamben-zoe-ve-bios-kutsal-insana-giris","status":"publish","type":"post","link":"https:\/\/yalpertem.com\/blog\/2017\/12\/24\/agamben-zoe-ve-bios-kutsal-insana-giris\/","title":{"rendered":"Agamben, Zo\u0113 ve Bios: Kutsal \u0130nsan’a Giri\u015f"},"content":{"rendered":"

\"\"Neden Kutsal \u0130nsan’\u0131n a\u00e7\u0131l\u0131\u015f pasaj\u0131n\u0131 buraya tekrar yazd\u0131m? Metnin i\u00e7inden se\u00e7ilmi\u015f bir noktaya de\u011finme \u00f6rne\u011fi de de\u011fil, sadece kitaba -tek kitaba de\u011fil, devasa bir seriye- ba\u015flanan bir giri\u015f k\u0131sm\u0131ndan bu pasaj. Agamben ile ilgili okuduklar\u0131m, kitab\u0131n a\u00e7\u0131l\u0131\u015f\u0131ndaki zo\u0113 ve bios kavramlar\u0131n\u0131n d\u00fc\u015f\u00fcn\u00fcr\u00fcn kavramsalla\u015ft\u0131rmas\u0131nda \u00e7ok merkezi rol oynad\u0131\u011f\u0131n\u0131 g\u00f6steriyordu. Bu ilk kitapta Homo Sacer \u00f6zelinde, hukuk ve istisna, potansiyel ve edim, yasan\u0131n uygulanmas\u0131 ve ihl\u00e2li, be\u015feri ve ilahi hukuk, ve benzeri ikiliklerin s\u0131n\u0131rlar\u0131nda ikili bir “hayat” yakla\u015f\u0131m\u0131 aras\u0131ndaki e\u015fiklerin, s\u0131\u00e7ramalar\u0131n ve n\u00fcanslar\u0131n, yazar\u0131 anlayabilmek a\u00e7\u0131s\u0131ndan \u00f6nemli oldu\u011funu d\u00fc\u015f\u00fcnd\u00fcm. <\/em>Foucault ve Arendt’e dair giri\u015f paragraflar\u0131na do\u011fru da geni\u015flettim. Bu iki d\u00fc\u015f\u00fcn\u00fcr\u00fcn yan\u0131 s\u0131ra Antik Yunan, Roma Hukuku ve Ayd\u0131nlanma’n\u0131n temel metinleri, Walter Benjamin, Martin Heidegger ve Carl Schmitt, Agamben’in en \u00e7ok diyalo\u011fa girdi\u011fi d\u00fc\u015f\u00fcnce kaynaklar\u0131. Agamben’in Homo Sacer projesine dair fikir veriyor buradaki (parantezler ve tirelerle) olduk\u00e7a girintili yaz\u0131lm\u0131\u015f giri\u015f.<\/em><\/p>\n

\n

\u201cEski Yunanl\u0131larda, bizdeki \u201chayat\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fc kar\u015f\u0131layan tek bir s\u00f6zc\u00fck yoktu. Bunun yerine, etimolojik olarak ayn\u0131 k\u00f6ke dayansalar da, anlambilim (semantik) ve bi\u00e7imbilim (morfoloji) a\u00e7\u0131s\u0131ndan birbirlerinden ayr\u0131 iki terim kullan\u0131l\u0131yordu: zo\u0113<\/em> ve bios<\/em>. Birincisi b\u00fct\u00fcn canl\u0131 varl\u0131klar\u0131n (hayvanlar\u0131n ya da tanr\u0131lar\u0131n) ortak \u00f6zelli\u011fi olan yal\u0131n ya\u015fama\/canl\u0131l\u0131k olgusunu ifade ederken, ikincisi bir birey ya da grubun bir \u00f6zelli\u011fi olan ya\u015fam(a) bi\u00e7imine (hayat tarz\u0131na) i\u015faret ediyordu.*<\/a> Ne Platon Philebos<\/em>\u2019unda \u00fc\u00e7 hayat t\u00fcr\u00fcnden s\u00f6z ederken, ne de Aristoteles Nikomakhos\u2019a Etik<\/em>\u2019inde felsefecinin d\u00fc\u015f\u00fcnce hayat\u0131n\u0131 (bios the\u014d<\/em>r\u0113tikos), haz hayat\u0131 (bios apolanstikos<\/em>) ile siyasal hayattan (bios politikos<\/em>) ay\u0131r\u0131rken zo\u0113 terimini kullan\u0131yordu (ki zaten Yunanca\u2019da bu s\u00f6zc\u00fc\u011f\u00fcn \u00e7o\u011fulu yoktur). Bios<\/em>\u2019u kullanmalar\u0131n\u0131n nedeni gayet basitti: Her iki d\u00fc\u015f\u00fcn\u00fcr de yal\u0131n do\u011fal hayat\u0131 de\u011fil; \u00e7er\u00e7evesi belli bir ya\u015fam\u0131, belli bir hayat tarz\u0131n\u0131 ele al\u0131yordu. Ger\u00e7i Aristoteles, Tanr\u0131\u2019yla ilgili olarak zo\u0113 arist\u0113 kai aidios <\/em>(daha soylu ve \u00f6l\u00fcms\u00fcz bir hayat) tabirini rahatl\u0131kla kullanabiliyordu (Metaphysics<\/em>, 1072b, 28): ama bununla sadece Tanr\u0131\u2019n\u0131n da canl\u0131 bir varl\u0131k oldu\u011fu yolundaki \u00f6nemli hakikati vurgulamay\u0131 hedefliyordu (benzer \u015fekilde Aristoteles, d\u00fc\u015f\u00fcnme edimini tan\u0131mlama ba\u011flam\u0131nda da -ve yine anlaml\u0131 bir bi\u00e7imde- zo\u0113<\/em> terimini kullan\u0131yordu). Halbuki Atina vatanda\u015flar\u0131n\u0131n zo\u0113 politik\u0113<\/em>\u2019sinden [siyasal hayat] s\u00f6z etmek anlams\u0131z olurdu. Hay\u0131r, klasik d\u00fcnya, do\u011fal hayat\u0131n, yani yal\u0131n zo\u0113<\/em>\u2019nin kendi i\u00e7inde iyi bir \u015fey olabilece\u011fi d\u00fc\u015f\u00fcncesini bilmiyor de\u011fildi. Aristoteles, Politika<\/em>\u2019n\u0131n bir yerinde, kentin amac\u0131n\u0131n iyi bir hayat s\u00fcrmek oldu\u011funu hat\u0131rlatt\u0131ktan sonra, bu d\u00fc\u015f\u00fcncenin fark\u0131nda oldu\u011funu m\u00fckemmel bir belagatle dile getiriyordu:<\/p>\n

Bu [iyi bir hayat], b\u00fct\u00fcn insanlar\u0131n hem tek tek hem de ortak olarak g\u00fctt\u00fckleri en y\u00fcksek hedeftir. Ancak yal\u0131n ya\u015fama ger\u00e7e\u011finin kendisinde [kata to z\u0113n auto monon<\/em>] herhalde bir iyilik var ki insanlar bir araya geliyor ve siyasal topluluklar\u0131n\u0131 yal\u0131n ya\u015fama d\u00fc\u015f\u00fcncesi \u00fczerinde idame ettiriyorlar. E\u011fer hayat tarz\u0131 [kata ton bion<\/em>] konusunda \u00f6nemli hi\u00e7bir s\u0131k\u0131nt\u0131 yoksa, o zaman elbette ki insanlar\u0131n \u00e7o\u011fu bir\u00e7ok ac\u0131ya g\u00f6\u011f\u00fcs gerecek, sanki asude [en\u0113meria<\/em>, g\u00fczel g\u00fcn] ve do\u011fal bir g\u00fczellikmi\u015f gibi hayata [zo\u0113<\/em>] sar\u0131lacakt\u0131r. (1278b, 23-31)<\/p>\n

Bununla birlikte, klasik d\u00fcnyada yal\u0131n do\u011fal hayat polis<\/em>\u2019ten kesin bir bi\u00e7imde d\u0131\u015flan\u0131yor ve -sadece \u00fcreme hayat\u0131 olarak- oikos<\/em>\u2019un alan\u0131na, \u201cev\u201de hapsediliyordu (Politika<\/em>, 1252a, 26-35). Aristoteles, Politika<\/em>\u2019n\u0131n ba\u015f\u0131nda, her ikisi de \u00fcreme ve hayat\u0131n idamesiyle ilgilenen oikonomos<\/em> (bir yerle\u015fim b\u00f6lgesinin reisi) ile despot\u0113s<\/em>\u2019i (aile reisi) siyaset\u00e7iden ayr\u0131 tutmaya \u00e7ok \u00f6zen g\u00f6steriyor; birinciler ile ikinci aras\u0131ndaki fark\u0131n sadece bir nicelik fark\u0131 oldu\u011funu, t\u00fcrsel bir fark olmad\u0131\u011f\u0131n\u0131 s\u00f6yleyen insanlar\u0131 k\u00fc\u00e7\u00fcms\u00fcyordu. Nitekim, Bat\u0131\u2019n\u0131n siyasal gelene\u011fi i\u00e7in kanun haline gelecek olan s\u00f6zleriyle m\u00fckemmel toplumun amac\u0131n\u0131 tan\u0131mlarken (1252b, 30), tan\u0131m\u0131n\u0131, yal\u0131n ya\u015fama olgusu (to z\u0113n<\/em>) ile siyasal nitelikli hayat (to eu z\u0113n<\/em>) aras\u0131ndaki kar\u015f\u0131tl\u0131\u011fa oturtuyordu: ginomen\u0113 men oun tou z\u0113n heneken, ousa de tou en z\u0113n<\/em> (\u201chayat sahibi olarak do\u011fmak fakat \u00f6zde iyi hayat hedefiyle ya\u015famak\u201d) (Moerbekeli William\u2019\u0131n, hem Aquinas\u2019tan hem de Padual\u0131 Marsilius\u2019tan \u00f6nceki Latince \u00e7evirisinde: facta quidem igitur vivendi gratia, existens autem gratia bene vivendi<\/em>).<\/p>\n

Do\u011fru, Aristoteles ayn\u0131 eserinin me\u015fhur bir b\u00f6l\u00fcm\u00fcnde insan\u0131 bir politikon z\u014don<\/em> [siyasal hayvan] olarak tan\u0131ml\u0131yordu (Politika<\/em>, 1253a, 4). Ancak buradaki kullan\u0131mda (Attika Yunancas\u0131nda bionai<\/em> fiilinin \u015fimdiki zamanda pratikte asla kullan\u0131lmamas\u0131 bir yana), \u201csiyasal\u201d, tam anlam\u0131yla canl\u0131 varl\u0131\u011f\u0131n bir s\u0131fat\u0131 de\u011fil; z\u014d<\/em>on cinsini belirleyen \u00f6zg\u00fcl farklardan biriydi. (Zaten ayn\u0131 eserin az ilerideki bir b\u00f6l\u00fcm\u00fcnde, insanlar\u0131n siyaseti \u00f6teki canl\u0131 varl\u0131klar\u0131nkilerden ayr\u0131l\u0131yor ve bu siyasetin, dile ba\u011fl\u0131 bir siyasall\u0131k [policit\u00e0<\/em>] eki sayesinde, sadece haz ve ac\u0131dan de\u011fil ayn\u0131 zamanda da iyi ve k\u00f6t\u00fcden ve adaletli ve adaletsizden olu\u015fan bir topluluk \u00fczerine oturdu\u011fu s\u00f6yleniyordu.)<\/p>\n

Michel Foucault, Cinselli\u011fin Tarihi<\/em>\u2019nin birinci cildinin sonunda, modern \u00e7a\u011f\u0131n e\u015fi\u011finde do\u011fal hayat\u0131n Devlet iktidar\u0131n\u0131n mekanizma ve hesaplar\u0131na dahil edilmeye ba\u015fland\u0131\u011f\u0131 ve [bu yolla] siyasetin de biyosiyasete<\/em> d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc s\u00fcreci \u00f6zetlerken tam da Aristoteles\u2019in bu tan\u0131m\u0131na g\u00f6nderme yap\u0131yor. \u201cBinlerce y\u0131l\u201d, diyor Foucault \u201cinsano\u011flu ayn\u0131n Aristoteles\u2019in tan\u0131mlad\u0131\u011f\u0131 gibi kald\u0131: \u00d6teki canl\u0131lara ek olarak siyasal varolu\u015f kapasitesi de bulunan bir hayvan. Modern insan, kendi siyasetini, canl\u0131 bir varl\u0131k ba\u011flam\u0131ndaki kendi varolu\u015funu sorgulayan bir hayvand\u0131r\u201d (La volont\u00e9<\/em>, s. 188).<\/p>\n

Foucault\u2019ya g\u00f6re, bir toplumun \u201cbiyolojik modernli\u011finin e\u015fi\u011fi\u201d, yal\u0131n bir canl\u0131 beden olarak bireyin ve t\u00fcr\u00fcn, toplumun siyasal stratejilerine dahil edildi\u011fi noktayd\u0131, Foucault\u2019nun College de France\u2019da verdi\u011fi dersler, 1977\u2019den sonra \u201ctoprak-temelli Devlet\u201dten \u201cn\u00fcfus Devleti\u201dne ge\u00e7i\u015f ve bunun sonucu olarak da egemen iktidar\u0131 ilgilendiren bir sorun olarak ulusun sa\u011fl\u0131\u011f\u0131 ve biyolojik hayat\u0131n\u0131n \u00f6nemindeki art\u0131\u015f (ki bu \u015fekilde tedricen \u201cinsanlar\u0131n y\u00f6netimi\u201dne d\u00f6n\u00fc\u015f\u00fcyor) \u00fczerinde odaklanmaya ba\u015fl\u0131yordu (Dits et \u00e9crits<\/em>, 3: 719). \u201cBunun sonucunda ortaya \u00e7\u0131kan \u015fey, en sofistike siyasal teknikler kullan\u0131larak ba\u015far\u0131lan, insan\u0131n hayvanla\u015ft\u0131r\u0131lmas\u0131d\u0131r. B\u00fct\u00fcn tarih boyunca ilk defa olarak sosyal bilimlerin \u00f6n\u00fcndeki imk\u00e2nlar orta yere seriliyor ve ayn\u0131 anda hem hayat\u0131 korumak hem de bir soyk\u0131r\u0131ma yetki vermek m\u00fcmk\u00fcn oluyor\u201d. \u00d6zellikle de bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda, bir dizi amaca uygun teknoloji kullanmak suretiyle deyim yerindeyse kendisine gereken \u201cuysal bedenler\u201di yaratan s\u00f6z konusu biyo-iktidar\u0131n ula\u015ft\u0131\u011f\u0131 disiplinci denetim olmasayd\u0131, kapitalizmin geli\u015fimi ve zaferi m\u00fcmk\u00fcn olmayacakt\u0131.<\/p>\n

Hannah Arendt, homo laborans<\/em>\u2019\u0131 [emek\u00e7i insan] -ve bunun yan\u0131nda da \u00e7\u0131plak biyolojik hayat\u0131- modernli\u011fin siyaset sahnesinin merkezine her ge\u00e7en g\u00fcn biraz daha fazla oturtan bu s\u00fcreci Cinselli\u011fin Tarihi<\/em>\u2019nden neredeyse yirmi y\u0131l \u00f6nce zaten analiz etmi\u015fti. Arendt, \u0130nsanl\u0131\u011f\u0131n Durumu<\/em>\u2019nda (The Human Condition<\/em>), modern toplumlardaki siyaset alan\u0131n\u0131n d\u00f6n\u00fc\u015f\u00fcm ve \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fc (dekadans\u0131n\u0131), do\u011fal hayat\u0131n siyasal eylem \u00fczerinde ula\u015ft\u0131\u011f\u0131 bu \u00f6nceli\u011fe y\u00fckl\u00fcyordu. Focault\u2019nun Arendt\u2019in eserine (ki bug\u00fcn bile Arendt\u2019in analizini izleyen bir \u00e7al\u0131\u015fma yoktur) hi\u00e7 g\u00f6nderme yapmadan kendi biyosiyaset \u00e7al\u0131\u015fmas\u0131n\u0131 ba\u015flatabilmesi, bu alanda d\u00fc\u015f\u00fcnen her insan\u0131n mutlaka \u00e7e\u015fitli zorluk ve diren\u00e7lerle kar\u015f\u0131la\u015faca\u011f\u0131n\u0131n deliliydi. Zaten \u015fu ilgin\u00e7 ger\u00e7e\u011fi a\u00e7\u0131klayabilecek \u015fey herhalde bu zorluklard\u0131: Arendt, \u0130nsanl\u0131\u011f\u0131n Durumu<\/em>\u2019ndaki ara\u015ft\u0131rmalar\u0131 ile daha \u00f6nce totaliter iktidara ili\u015fkin yapt\u0131\u011f\u0131 keskin analizleri (ki bu analizlerde biyosiyasal perspektifin esamisi okunmuyordu) aras\u0131nda hi\u00e7bir ba\u011flant\u0131 kurmazken, Foucault da yine ayn\u0131 \u00e7arp\u0131c\u0131l\u0131ktaki bir tutumla, modern biyosiyasetin \u00f6rnek mek\u00e2nlar\u0131, yani toplama kamplar\u0131 ve yirminci y\u00fczy\u0131l\u0131n b\u00fcy\u00fck totaliter devletlerinin yap\u0131s\u0131 \u00fczerinde hi\u00e7 durmuyordu.<\/p>\n

Foucault\u2019nun \u00f6l\u00fcm\u00fc, biyosiyaset kavram\u0131n\u0131 ve bu konudaki \u00e7al\u0131\u015fmalar\u0131n\u0131 nas\u0131l geli\u015ftirece\u011fini g\u00f6stermesini engelledi. Ancak, nereden bakarsan\u0131z bak\u0131n, zo\u0113<\/em>\u2019nin polis<\/em>\u2019in alan\u0131na girmesi -yani \u00e7\u0131plak hayat\u0131n siyasalla\u015ft\u0131r\u0131lmas\u0131- modernli\u011fin belirleyici olgusunu olu\u015fturuyor ve klasik d\u00fc\u015f\u00fcncenin siyasal-felsefi kategorilerinin radikal bir d\u00f6n\u00fc\u015f\u00fcm\u00fcne i\u015faret ediyor. Hatta, herhalde, e\u011fer bug\u00fcn siyaset s\u00fcrekli irtifa kaybetti\u011fi izlenimini veriyorsa bu, siyasetin, modernli\u011fin bu temel geli\u015fimiyle hesapla\u015famamas\u0131n\u0131n sonucudur. \u0130\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z y\u00fczy\u0131l\u0131n, tarihsel akl\u0131n \u00f6n\u00fcne koydu\u011fu ve h\u00e2l\u00e2 kar\u015f\u0131m\u0131zda \u00e7\u00f6z\u00fclmeyi bekleyen \u201cmuammalar\u201d\u0131n (Furet, L\u2019Allemagne Nazi<\/em>, s. 7) (ki Nazizm, bunlar\u0131n en rahats\u0131z edicilerinden yaln\u0131zca biridir) \u00e7\u00f6z\u00fclebilece\u011fi tek alan bunlar\u0131n do\u011fdu\u011fu alan\u0131n kendisidir (yani biyosiyaset alan\u0131d\u0131r). Kar\u015f\u0131tl\u0131klar\u0131 modern siyasetin temelini olu\u015fturan -ve bug\u00fcn art\u0131k ger\u00e7ek bir belirsizlik m\u0131nt\u0131kas\u0131na**<\/a> girme noktas\u0131na do\u011fru \u00e7\u00f6z\u00fclmeye devam eden- kategorilerin (sa\u011f-sol, \u00f6zel-kamusal, mutlakiyet\u00e7ilik-demokrasi vb.) eninde sonunda yok olup olmayacaklar\u0131na ya da e\u011fer ortadan kalkmayacaklarsa, bu biyosiyaset ufkunda yitirdikleri anlamlar\u0131na en sonunda yeniden kavu\u015fup kavu\u015fmayacaklar\u0131na karar verebilece\u011fimiz yer yine biyosiyasal bir ufuktur. Bug\u00fcn art\u0131k siyasal [olan]\u0131 sakland\u0131\u011f\u0131 delikten \u00e7\u0131karabilecek ve ayn\u0131 zamanda da d\u00fc\u015f\u00fcnceyi pratik u\u011fra\u015flar\u0131na iade edebilecek olan tek \u015fey, Foucault ve Benjamin\u2019in izinden giderek, \u00e7\u0131plak hayat ile siyaset aras\u0131nda var olan ve g\u00f6r\u00fcn\u00fc\u015fte birbirinden \u00e7ok farkl\u0131 modern ideolojileri gizlice y\u00f6neten ili\u015fkiyi sorgulayan bir d\u00fc\u015f\u00fcn\u00fcmd\u00fcr.”<\/p>\n

*<\/a> \u00c7evirideki \u201chayat\u201d, \u201cya\u015fam\u201d, \u201ccan\u201d kelimelerinin \u00fc\u00e7\u00fc de \u0130ngilizce\u2019deki \u201clife\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn; \u201cya\u015fama\u201d, \u201cya\u015fayan\u201d, \u201ccanl\u0131\u201d, \u201ccanl\u0131l\u0131k\u201d kelimeleri de hem isim hem de s\u0131fat olarak kullan\u0131lan \u201cliving\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn kar\u015f\u0131l\u0131\u011f\u0131 olarak kullan\u0131l\u0131yor. (\u00e7.n.)<\/p>\n

**<\/a> Zone of indistinction<\/em>: Birden \u00e7ok nesnenin i\u00e7 i\u00e7e ge\u00e7ti\u011fi ve art\u0131k birbirinden ay\u0131rt edilemez bir hal ald\u0131\u011f\u0131 b\u00f6lge. (\u00e7.n.)<\/p>\n

Giorgio Agamben, Kutsal \u0130nsan: Egemen \u0130ktidar ve \u00c7\u0131plak Hayat, \u0130ng. \u00e7ev. \u0130smail T\u00fcrkmen, Ayr\u0131nt\u0131 Yay\u0131nlar\u0131, 2013 [1995], 2. bas\u0131m, s. 9-13.<\/p>\n","protected":false},"excerpt":{"rendered":"

Neden Kutsal \u0130nsan’\u0131n a\u00e7\u0131l\u0131\u015f pasaj\u0131n\u0131 buraya tekrar yazd\u0131m? Metnin i\u00e7inden se\u00e7ilmi\u015f bir noktaya de\u011finme \u00f6rne\u011fi de de\u011fil, sadece kitaba -tek kitaba de\u011fil, devasa bir seriye- ba\u015flanan bir giri\u015f k\u0131sm\u0131ndan bu pasaj. Agamben ile ilgili okuduklar\u0131m, kitab\u0131n a\u00e7\u0131l\u0131\u015f\u0131ndaki zo\u0113 ve bios kavramlar\u0131n\u0131n d\u00fc\u015f\u00fcn\u00fcr\u00fcn kavramsalla\u015ft\u0131rmas\u0131nda \u00e7ok merkezi rol oynad\u0131\u011f\u0131n\u0131 g\u00f6steriyordu. Bu ilk kitapta Homo Sacer \u00f6zelinde, hukuk … Continue reading Agamben, Zo\u0113 ve Bios: Kutsal \u0130nsan’a Giri\u015f<\/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":[208,205,212],"class_list":["post-770","post","type-post","status-publish","format-standard","hentry","category-alinti","category-siyaset","tag-biyopolitika","tag-giorgio-agamben","tag-kutsal-insan"],"aioseo_notices":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p9WYIs-cq","jetpack-related-posts":[{"id":784,"url":"https:\/\/yalpertem.com\/blog\/2017\/12\/25\/agamben-kutsal-hayat-uzerine\/","url_meta":{"origin":770,"position":0},"title":"Agamben, Kutsal Hayat \u00dczerine","author":"yalpertem","date":"25 December 2017","format":false,"excerpt":"\"Hem orijinal kaynaklar ve hem de bilginlerin konsens\u00fcs\u00fc,\u00a0sacratio'nun yap\u0131s\u0131n\u0131n, \u015fu iki \u00f6zelli\u011fin ba\u011fla\u015f\u0131m\u0131ndan do\u011fdu\u011funu g\u00f6steriyor: \u00d6ld\u00fcr\u00fclmesinin ceza gerektirmemesi ve kurban edilememesi. Her \u015feyden \u00f6nce,\u00a0impune occidi, [efsanevi Roma kral\u0131] Numa Pompilius'un koydu\u011fu s\u00f6ylenen cinayet yasas\u0131n\u0131 (Si quis hominem liberum dolo sciens morti duit, parricidas esto, yani \"\u00d6zg\u00fcr bir insan\u0131 kasten \u00f6ld\u00fcren\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\/giorgio-agamben-kutsal-insan-200x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":1700,"url":"https:\/\/yalpertem.com\/blog\/2018\/06\/07\/agamben-istisna-mekani-olarak-kamp-nasil\/","url_meta":{"origin":770,"position":1},"title":"Agamben, \u0130stisna Mek\u00e2n\u0131 Olarak Kamp: Nas\u0131l?","author":"yalpertem","date":"7 June 2018","format":false,"excerpt":"\" Bir istisna mek\u00e2n\u0131 olarak kamp\u0131n paradoksal stat\u00fcs\u00fc \u00fczerinde d\u00fc\u015f\u00fcnmek gerekiyor. Kamp, normal hukuksal d\u00fczenin d\u0131\u015f\u0131na yerle\u015ftirilen bir toprak par\u00e7as\u0131d\u0131r; fakat \u00f6yle d\u0131\u015far\u0131da bir yer de de\u011fildir.\u00a0D\u0131\u015far\u0131da tutulan anlam\u0131na gelen \"istisna\" (ex-capere) teriminin etimolojik anlam\u0131 do\u011frultusunda d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde, kampa al\u0131narak d\u0131\u015far\u0131da tutulan \u015fey tam da d\u0131\u015flanmak suretiyle i\u00e7leniyor. Ancak burada \u00f6ncelikle\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\/giorgio-agamben-kutsal-insan-200x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":750,"url":"https:\/\/yalpertem.com\/blog\/2017\/12\/18\/giorgio-agamben-biyopolitika-uzerine-soylesi\/","url_meta":{"origin":770,"position":2},"title":"Giorgio Agamben, Biyopolitika \u00dczerine S\u00f6yle\u015fi","author":"yalpertem","date":"18 December 2017","format":false,"excerpt":"https:\/\/www.youtube.com\/watch?v=skJueZ52948 (Youtube'da bu de\u011ferli r\u00f6portaj\u0131 buldum, belgeseli George Keramidiotis, s\u00f6yle\u015fiyi ise Akis Gavriilidis ger\u00e7ekle\u015ftirmi\u015f. Belgeselin asl\u0131na ya da hakk\u0131nda bir bilgiye ula\u015famad\u0131m. \u0130ngilizce altyaz\u0131 eklemi\u015fler. Ben de bir \u00e7eviri yapmam\u0131\u015f olsam da dinlerken ald\u0131\u011f\u0131m \u00f6zet olmaya \u00e7al\u0131\u015fan notlar\u0131 payla\u015fay\u0131m. Youtube videolar\u0131 -felsefecilerden de gelse- hamur i\u015fi gibi, birka\u00e7 saat sonra\u2026","rel":"","context":"In "okuma notlar\u0131"","block_context":{"text":"okuma notlar\u0131","link":"https:\/\/yalpertem.com\/blog\/category\/ders-notlari\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/img.youtube.com\/vi\/skJueZ52948\/0.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":1862,"url":"https:\/\/yalpertem.com\/blog\/2018\/07\/09\/agamben-utanc-fikri\/","url_meta":{"origin":770,"position":3},"title":"Agamben, Utan\u00e7 Fikri","author":"yalpertem","date":"9 July 2018","format":false,"excerpt":"\" I. Antik d\u00fcnyan\u0131n insan\u0131, ne sefalet duygusunu bilir ne de son kertede insan\u0131n talihsizli\u011finden t\u00fcm azameti s\u00f6k\u00fcp alan \u015fans\u0131. Elbette ne\u015fe,\u00a0\u03cb\u03b2\u03c1\u03b9\u03b6\u00a0gibi, her an tersine d\u00f6n\u00fcp en ac\u0131 yan\u0131lsama haline gelebilir; i\u015fte tam o anda trajik araya girer ve sefalet ihtimalini bertaraf etmek i\u00e7in kahramanca m\u00fcdahale eder. Antik insan\u0131n kader\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\/07\/giorgio-agamben-nesir-fikri-196x300.png?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":770,"position":4},"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":794,"url":"https:\/\/yalpertem.com\/blog\/2018\/01\/05\/goldman-baski-ve-yonetim-uzerine\/","url_meta":{"origin":770,"position":5},"title":"Goldman, Bask\u0131 ve Y\u00f6netim \u00dczerine","author":"yalpertem","date":"5 January 2018","format":false,"excerpt":"Agamben'in Kutsal \u0130nsan'\u0131ndan Frankfurt Okulu'nun tektiple\u015ftirilmi\u015f \u00fcretim ve ara\u00e7salla\u015ft\u0131r\u0131lm\u0131\u015f ak\u0131l \u00fczerine analizlerine, g\u00fcndelik bir k\u00f6\u015fe yaz\u0131s\u0131 diliyle de\u011finen Goldman yaz\u0131s\u0131. Cazibesi, do\u011frudanl\u0131\u011f\u0131nda. En net referans noktalar\u0131n\u0131 belirginle\u015ftirmek i\u00e7in bold yapt\u0131m.\u00a0 \"Herhangi bir olaydan bir felsefe ya da bak\u0131\u015f a\u00e7\u0131s\u0131 ka\u00adzanmak, ki\u015fisel tecr\u00fcbeden daha fazlas\u0131n\u0131 gerektirir. Ba\u015f\u00adkalar\u0131n\u0131n hayatlar\u0131 ve deneyimlerini kendimizin\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\/01\/emma-goldman-dans-edemeyeceksem-bu-benim-devrimim-degildir-204x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]}],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/770","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=770"}],"version-history":[{"count":3,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/770\/revisions"}],"predecessor-version":[{"id":7386,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/770\/revisions\/7386"}],"wp:attachment":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/media?parent=770"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/categories?post=770"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/tags?post=770"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}