{"id":784,"date":"2017-12-25T22:25:58","date_gmt":"2017-12-25T20:25:58","guid":{"rendered":"http:\/\/yalpertem.com\/blog\/?p=784"},"modified":"2017-12-25T22:25:58","modified_gmt":"2017-12-25T20:25:58","slug":"agamben-kutsal-hayat-uzerine","status":"publish","type":"post","link":"https:\/\/yalpertem.com\/blog\/2017\/12\/25\/agamben-kutsal-hayat-uzerine\/","title":{"rendered":"Agamben, Kutsal Hayat \u00dczerine"},"content":{"rendered":"

\"\"“Hem orijinal kaynaklar ve hem de bilginlerin konsens\u00fcs\u00fc,\u00a0sacratio<\/em>‘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<\/em>, [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<\/em>, yani “\u00d6zg\u00fcr bir insan\u0131 kasten \u00f6ld\u00fcren ki\u015fi katil say\u0131l\u0131r”) ask\u0131ya ald\u0131\u011f\u0131 s\u00fcrece\u00a0ius humanum<\/em>‘un bir istisnas\u0131 bi\u00e7imini al\u0131yor. Hatta Festus’un verdi\u011fi form\u00fclasyon, bir a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda, teknik anlam\u0131yla ger\u00e7ek bir\u00a0exceptio<\/em> olu\u015fturuyor; burada \u00f6ld\u00fcren ki\u015fi, kurban\u0131n kutsal oldu\u011funu \u00f6ne s\u00fcrmek suretiyle mahkemede yarg\u0131lanmay\u0131 reddedebiliyordu. \u00d6te yandan dikkatle bakacak olursak \u015funu g\u00f6r\u00fcr\u00fcz:\u00a0Neque fas est eum immolari<\/em> (“bu ki\u015fiyi kurban etmek me\u015fru de\u011fildir”) bile bir istisna \u015feklini al\u0131yor; bu defaki\u00a0ius divinum<\/em>‘dan ve her t\u00fcrl\u00fc t\u00f6rensel \u00f6ld\u00fcrme bi\u00e7iminden [yani kurban edilmeden] d\u0131\u015flanma olarak kar\u015f\u0131m\u0131za \u00e7\u0131k\u0131yor. Ger\u00e7ekten de \u00f6l\u00fcm cezas\u0131n\u0131n bilinen en eski bi\u00e7imleri (\u00f6rne\u011fi deh\u015fet verici\u00a0poena cullei<\/em>; burada mahk\u00fbm, ba\u015f\u0131na bir kurt derisi sar\u0131ld\u0131ktan ve i\u00e7inde bir k\u00f6pe\u011fin, bir horozun ve y\u0131lanlar\u0131n bulundu\u011fu bir \u00e7uvala konduktan sonra suya at\u0131l\u0131yor ya da Tarpeia kayas\u0131ndan a\u015fa\u011f\u0131 b\u0131rak\u0131l\u0131yordu), modern anlamdaki \u00f6l\u00fcm cezalar\u0131 de\u011fil; ar\u0131n(d\u0131r)ma rit\u00fcelleriydi: \u0130\u015fte\u00a0neque fas est eum immolari\u00a0<\/em>istisnas\u0131n\u0131n i\u015flevi, tam da,\u00a0homo sacer<\/em>‘in \u00f6ld\u00fcr\u00fclmesini rit\u00fcel ar\u0131n(d\u0131r)malardan ayr\u0131 tutmakt\u0131 ve bu istisna,\u00a0sacratio<\/em>‘yu dinsel alan\u0131n tamamen d\u0131\u015f\u0131nda b\u0131rak\u0131yordu.<\/p>\n

Bu ba\u011flamda \u015f\u00f6yle bir g\u00f6zlem yap\u0131lm\u0131\u015ft\u0131r:\u00a0Consecratio<\/em> [kurban etme], normal olarak, bir nesneyi\u00a0ius humanum<\/em>‘dan\u00a0ius divinum<\/em>‘a, profanl\u0131ktan kutsall\u0131\u011fa ta\u015f\u0131yor (bkz. Fowler,\u00a0Roman Essays<\/em>, s. 18);\u00a0homo sacer<\/em> durumunda ise ki\u015fi, ilahi hukuk alan\u0131na al\u0131nmas\u0131z\u0131n \u00f6ylece insani hukukun d\u0131\u015f\u0131na b\u0131rak\u0131l\u0131yor. Kurban yasa\u011f\u0131n\u0131n,\u00a0homo sacer<\/em> ile adanm\u0131\u015f bir kurban aras\u0131ndaki b\u00fct\u00fcn e\u015fde\u011ferlikleri d\u0131\u015flamas\u0131yla mesele bitmi\u015f olmuyor. Ayr\u0131ca (Macrobius’un Trebatius’a g\u00f6ndermeyle g\u00f6zlemledi\u011fi gibi), \u00f6ld\u00fcrmenin caiz olmas\u0131 \u015fu anlama geliyor:\u00a0Homo sacer<\/em>‘e uygulanan \u015fiddet,\u00a0res sarae\u00a0<\/em>[kutsal \u015feyler] durumunda oldu\u011fu gibi, dinsel bir sayg\u0131s\u0131zl\u0131k te\u015fkil etmiyor (Cum cetera sacra violari nefas sit, hominem sacrum ius fuerit occidi<\/em>, yani “\u00d6teki kutsal \u015feylerin \u00e7i\u011fnenmesi yasakt\u0131r, ancak kutsal insan\u0131 \u00f6ld\u00fcrmek me\u015frudur”).<\/p>\n

E\u011fer bu do\u011fru ise, o zaman\u00a0sacratio<\/em> bir \u00e7ifte istisna bi\u00e7imine giriyor: Hem\u00a0ius humanus<\/em>‘un hem de\u00a0ius divinum<\/em>‘un istisnas\u0131, hem profan alan\u0131n ve hem de dinsel alan\u0131n istisnas\u0131. Bu \u00e7ifte istisnan\u0131n \u00e7izdi\u011fi topoplojik yap\u0131, bir \u00e7ifte istisna ve bir \u00e7ifte i\u00e7leme yap\u0131s\u0131d\u0131r; ki bu da, egemen istisnan\u0131n yap\u0131s\u0131yla \u00f6ylesine bir benzerli\u011fin \u00f6tesinde anlamlar ta\u015f\u0131yor. (Dolay\u0131s\u0131yla da kar\u015f\u0131m\u0131za, Giuliano Crifo gibi,\u00a0sacratio<\/em>‘yu, toplumdan d\u0131\u015flanman\u0131n t\u00f6zsel s\u00fcreklili\u011fi i\u00e7inde yorumlayan bilginler \u00e7\u0131k\u0131yor [bkz. Crifo, “Exilica cause”, s. 460-65].) Nas\u0131l ki hukuk, egemen istisna durumunda, istisnai durum i\u00e7in, art\u0131k ge\u00e7erli olmamakla ve bu durumdan \u00e7ekilmekle ge\u00e7erli oluyor; aynen bunun gibi\u00a0homo sacer<\/em> de, kurban edilemezli\u011fiyle Tanr\u0131’ya ait oluyor ve \u00f6ld\u00fcr\u00fclebilir olmas\u0131yla da topluma dahil ediliyor.\u00a0Kutsal hayat, kurban edilemeyen fakat \u00f6ld\u00fcr\u00fclebilen hayatt\u0131r.<\/em><\/p>\n

II<\/p>\n

\u00a0Dolay\u0131s\u0131yla homo sacer<\/em>\u2019in stat\u00fcs\u00fcn\u00fc tan\u0131mlayan \u015fey, kendisine ait oldu\u011fu varsay\u0131lan kutsal\u0131n orijinal m\u00fcphemli\u011fi de\u011fil; i\u00e7ine at\u0131ld\u0131\u011f\u0131 kendine has \u00e7ifte d\u0131\u015flanma \u00f6zelli\u011fiyle maruz kald\u0131\u011f\u0131 \u015fiddettir. Buradaki \u015fiddet -herkes taraf\u0131ndan \u00f6ld\u00fcr\u00fclmesinin caiz olmas\u0131- ne bir kurban edilmedir ne de cinayet, ne bir idam mahk\u00fbmunun infaz\u0131d\u0131r ne de kutsal\u0131n \u00e7i\u011fnenmesi. Hem be\u015feri hukukun hem de ilahi hukukun cezai bi\u00e7imlerinin d\u0131\u015f\u0131nda kalan bu \u015fiddet, yepyeni bir insani eylem alan\u0131 yarat\u0131yor; bu alan ne sacrum facere<\/em>\u2019nin [kutsal eylemin] alan\u0131d\u0131r ne de profan eylem alan\u0131d\u0131r. \u0130\u015fte bizim burada anlamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z \u015fey tam bu aland\u0131r.<\/p>\n

Zaten daha \u00f6nce, ancak ve sadece bir istisna ili\u015fkisi i\u00e7inde ya\u015fat\u0131labilen s\u0131n\u0131rsal bir insani eylem alan\u0131yla kar\u015f\u0131la\u015fm\u0131\u015ft\u0131k. Bu alan, istisnai durumda hukuku ask\u0131ya alan ve b\u00f6ylelikle de \u00e7\u0131plak hayat\u0131 kendi i\u00e7ine \u00e7eken egemen h\u00fck\u00fcm\/karar alan\u0131yd\u0131. Dolay\u0131s\u0131yla da egemenli\u011fin yap\u0131s\u0131 ile sacratio<\/em>\u2019nun yap\u0131s\u0131n\u0131n ba\u011flant\u0131land\u0131r\u0131labilip ba\u011flant\u0131land\u0131r\u0131lamayaca\u011f\u0131n\u0131 ve e\u011fer ba\u011flant\u0131land\u0131r\u0131labiliyorsa o zaman da bunlar\u0131n birbirlerini ayd\u0131nlatt\u0131klar\u0131n\u0131n g\u00f6sterilip g\u00f6sterilemeyece\u011fini kendi kendimize sormam\u0131z gerekiyor. O zaman bile \u015f\u00f6yle bir hipotez \u00f6ne s\u00fcrebiliriz: Homo sacer<\/em>, hem ceza hukukunun ve hem de kurban edilmenin \u00f6tesindeki as\u0131l yerine iade edildi\u011fi zaman, egemen yasaklamaya dahil olan ilk hayat fig\u00fcr\u00fcn\u00fc sunuyor ve siyasal boyutun ilk olarak yarat\u0131lmas\u0131n\u0131 sa\u011flayan ilk d\u0131\u015flaman\u0131n hat\u0131rsa\u0131n\u0131 ya\u015fat\u0131yor. Dolay\u0131s\u0131yla da siyasal egemenlik alan\u0131, dinseldeki profan ve profandaki dinsel bir \u00e7\u0131k\u0131nt\u0131 olarak, kurban edilme ve katledilme aras\u0131ndaki bir belirsizlik m\u0131nt\u0131kas\u0131 bi\u00e7imini alan bir \u00e7ifte d\u0131\u015flama arac\u0131l\u0131\u011f\u0131yla olu\u015fturuluyor. Egemenlik alan\u0131, cinayet i\u015flemeksizin ve kurban etmeksizin adan[an]\u0131 \u00f6ld\u00fcrmenin me\u015fru oldu\u011fu aland\u0131rve kutsal hayat -yani \u00f6ld\u00fcr\u00fclebilen ama kurban edilemeyen hayat- da bu alanda zapt edilen hayatt\u0131r<\/em>.\u201d<\/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. 101-4.<\/p>\n","protected":false},"excerpt":{"rendered":"

“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 ki\u015fi katil say\u0131l\u0131r”) ask\u0131ya ald\u0131\u011f\u0131 … Continue reading Agamben, Kutsal Hayat \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":[205,212],"class_list":["post-784","post","type-post","status-publish","format-standard","hentry","category-alinti","category-siyaset","tag-giorgio-agamben","tag-kutsal-insan"],"aioseo_notices":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p9WYIs-cE","jetpack-related-posts":[{"id":770,"url":"https:\/\/yalpertem.com\/blog\/2017\/12\/24\/agamben-zoe-ve-bios-kutsal-insana-giris\/","url_meta":{"origin":784,"position":0},"title":"Agamben, Zo\u0113 ve Bios: Kutsal \u0130nsan’a Giri\u015f","author":"yalpertem","date":"24 December 2017","format":false,"excerpt":"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\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":784,"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":252,"url":"https:\/\/yalpertem.com\/blog\/2017\/09\/03\/baudelaire-kalabaliga-karismak-uzerine\/","url_meta":{"origin":784,"position":2},"title":"Baudelaire, Kalabal\u0131\u011fa Kar\u0131\u015fmak \u00dczerine","author":"yalpertem","date":"3 September 2017","format":false,"excerpt":"\"\u00c7okluk denizinde yunmak herkese vergi de\u011fildir; bir sanatt\u0131r kalabal\u0131\u011f\u0131n tad\u0131n\u0131 \u00e7\u0131karmak; be\u015fi\u011finde bir periden k\u0131l\u0131k de\u011fi\u015ftirme ve maske zevkini, ev kinini ve yolculuk tutkusunu alm\u0131\u015f ki\u015fi, yaln\u0131z o ki\u015fi, insan t\u00fcr\u00fcn\u00fcn s\u0131rt\u0131ndan bir canl\u0131l\u0131k sarho\u015flu\u011funa d\u00f6n\u00fc\u015ft\u00fcr\u00fcr bunu. Kalabal\u0131k, yaln\u0131zl\u0131k: etkin ve verimli ozan\u0131n birbirileriyle kolayca de\u011fi\u015ftirebilece\u011fi e\u015fit deyimler. Yaln\u0131zl\u0131\u011f\u0131n\u0131 kalabal\u0131kla\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\/paris-s%C4%B1k%C4%B1nt%C4%B1s%C4%B1-charles-baudelaire-182x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":5072,"url":"https:\/\/yalpertem.com\/blog\/2022\/07\/03\/gurbuz-kiyamet-emeklisi-notlar-4\/","url_meta":{"origin":784,"position":3},"title":"G\u00fcrb\u00fcz, K\u0131yamet Emeklisi | Notlar 4","author":"yalpertem","date":"3 July 2022","format":false,"excerpt":"[235-] Aziz'in kula\u011f\u0131ndaki ta\u015flar \u00e7\u0131kart\u0131lm\u0131\u015f, Kas\u0131m gelmi\u015f, 70'lerin sonlar\u0131nda olsak gerek. Baba'dan \"vakar\"l\u0131 g\u00f6r\u00fcnme \u00fcst\u00fcne bir \u00f6vg\u00fc al\u0131yor, vakar\u0131 olmasa da varm\u0131\u015f gibi yapmak iyidir diyor Baba (s. 236). Vakar'\u0131n ilk \u00e7a\u011f\u0131rd\u0131\u011f\u0131 Ishiguro'nun G\u00fcnden Kalanlar'\u0131. \u00c7ok \u00e7ok uzaklardan da olsa, o roman Aziz'e hayat\u0131n nas\u0131l ya\u015fanabilece\u011fine dair olumsuz bir \u00f6neri\u2026","rel":"","context":"In "genel"","block_context":{"text":"genel","link":"https:\/\/yalpertem.com\/blog\/category\/genel\/"},"img":{"alt_text":"","src":"","width":0,"height":0},"classes":[]},{"id":794,"url":"https:\/\/yalpertem.com\/blog\/2018\/01\/05\/goldman-baski-ve-yonetim-uzerine\/","url_meta":{"origin":784,"position":4},"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":[]},{"id":745,"url":"https:\/\/yalpertem.com\/blog\/2017\/12\/14\/pettman-akilli-telefonlar-ve-sosyal-medyanin-dikkate-saldirisi\/","url_meta":{"origin":784,"position":5},"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":[]}],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/784","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=784"}],"version-history":[{"count":0,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/784\/revisions"}],"wp:attachment":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/media?parent=784"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/categories?post=784"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/tags?post=784"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}