{"id":797,"date":"2018-01-06T12:37:56","date_gmt":"2018-01-06T10:37:56","guid":{"rendered":"http:\/\/yalpertem.com\/blog\/?p=797"},"modified":"2018-01-06T12:40:27","modified_gmt":"2018-01-06T10:40:27","slug":"deleuze-guattari-clastres-ve-devletin-varolusu-uzerine","status":"publish","type":"post","link":"https:\/\/yalpertem.com\/blog\/2018\/01\/06\/deleuze-guattari-clastres-ve-devletin-varolusu-uzerine\/","title":{"rendered":"Deleuze & Guattari, Clastres ve Devletin Varolu\u015fu \u00dczerine"},"content":{"rendered":"

\"\"“Devletin ne \u00fcretim ili\u015fkilerinin geli\u015fme\u00adsiyle ne de politik g\u00fc\u00e7lerin farkl\u0131la\u015fmas\u0131yla a\u00e7\u0131klanabilece\u011fini g\u00f6steren Clastres’\u0131 izliyoruz. \u0130lgili kamu i\u015f\u00adlevlerinin \u00f6rg\u00fctlenmesini, art\u0131k-\u00fcr\u00fcn\u00fcn olu\u015fmas\u0131n\u0131 b\u00fcy\u00fck bay\u0131nd\u0131rl\u0131k i\u015flerinin giri\u015fimini olanakl\u0131 k\u0131lan, tersine devlettir. Y\u00f6netilenler ve y\u00f6netenler ayr\u0131m\u0131n\u0131 olanakl\u0131 k\u0131lan da odur. Onun \u00f6ng\u00f6rd\u00fc\u011f\u00fcyle, isterse diyalekti\u011fe ba\u015fvursun, devletin nas\u0131l a\u00e7\u0131klanaca\u011f\u0131n\u0131 pek g\u00f6remiyoruz. Anla\u015f\u0131lana g\u00f6re, devlet aniden, \u0130mparatorluk bi\u00e7iminde meydana \u00e7\u0131k\u0131vermi\u015ftir ve geli\u015fimci \u00f6gelere g\u00f6nderimde bulunmaz. Devletin yerinde ba\u015f\u00ad g\u00f6sterivermesi t\u0131pk\u0131 bir \u00fcst\u00fcn yetenek darbesi gibi olan Athena’n\u0131n do\u011fu\u015fudur. Bir sava\u015f makinas\u0131n\u0131n devlete kar\u015f\u0131 y\u00f6nlendirildi\u011fini, ya olu\u015fumunu ba\u015f\u0131ndan beri s\u00f6vm\u00fc\u015f oldu\u011fu gizil devletlere kar\u015f\u0131 ya da y\u0131k\u0131mlar\u0131n\u0131 \u00f6nerdi\u011fi g\u00fcncel devletlere kar\u015f\u0131 y\u00f6nlendi\u00adrildi\u011fini g\u00f6sterdi\u011finde Clastres’i yeniden izliyoruz. As\u00adl\u0131nda, sava\u015f makinas\u0131, \u015f\u00fcphesiz, ilkel toplumlar\u0131n “Vah\u00ad\u015fi” d\u00fczenlemelerinden \u00e7ok g\u00f6\u00e7ebe “barbar, sava\u015f\u00e7\u0131lar\u0131n\u0131n d\u00fczenlemelerinde ger\u00e7ekle\u015fmi\u015ftir. Her hal\u00fckarda sava\u015f\u0131n bir devlet \u00fcretmesi yahut da galiplerin, yendiklerine yeni bir kanunu zorunlu k\u0131ld\u0131\u011f\u0131 bir sava\u015f\u0131n sonucu olan devletin \u00fcretilmesi, sava\u015f makinas\u0131n\u0131n g\u00fcncel veya gelecekteki devlet bi\u00e7imine kar\u015f\u0131 y\u00f6nlen\u00addirildi\u011fine g\u00f6re, tamamen bir kenara at\u0131lmal\u0131d\u0131r. Dev\u00adleti anlamak i\u00e7in politik ve ekonomik g\u00fc\u00e7lerin geli\u015f\u00admesi, onun sava\u015f\u0131n bir sonucu olmas\u0131ndan daha tat\u00admin edici de\u011fildir. Buradan itibaren Pierre Clastres kopma’y\u0131 kaz\u0131yor: ilkel denilen devlete kar\u015f\u0131 toplum\u00adlarla, canavar\u0131ms\u0131 denilen devletli toplumlar aras\u0131nda, onlar\u0131n nas\u0131l olu\u015ftuklar\u0131n\u0131 g\u00f6rmek olanaks\u0131z hale geli\u00adyor. Clastres t\u0131pk\u0131 La Boetie’de oldu\u011fu gibi, “istekli bir hizmetkarl\u0131k” sorunuyla yan\u0131p tutu\u015fuyor: m\u00fctebessim ve isten\u00e7 d\u0131\u015f\u0131 sava\u015ftan ortaya \u00e7\u0131kmayan bir hizmetkar\u00adl\u0131\u011f\u0131 insanlar nas\u0131l arzu ettiler veya istediler? Hani dev\u00adlete kar\u015f\u0131 bir mekanizmalar\u0131 vard\u0131: \u00f6yleyse, ni\u00e7in ve nas\u0131l devlet olu\u015ftu? Ni\u00e7in devlet bu zaferi kazand\u0131? Pierre Clastres, sorunu geni\u015flete geni\u015flete, sorunu \u00e7\u00f6zme yollar\u0131n\u0131 kaybetti (13). O ilkel toplumlardan kendi kendine yeterli bir b\u00fct\u00fcn, bir uknum (hipostaz) yapmaya do\u011fru gitmekteydi. (Bu nokta \u00fczerine \u00e7ok \u0131s\u00adrar ediyordu). Bi\u00e7imsel d\u0131\u015far\u0131danl\u0131ktan ger\u00e7ek bir ba\u00ad\u011f\u0131ms\u0131zl\u0131k olu\u015fturuyordu. Bu nedenle de evrimci kalmaktayd\u0131 ve kendini do\u011fa durumuna ba\u011fl\u0131 hissediyor\u00addu. Fakat, bu do\u011fa durumu salt bir kavram olaca\u011f\u0131na, Clastres’a g\u00f6re, tamamen sosyal bir ger\u00e7e\u011fe ba\u011fl\u0131yd\u0131 ve bir evrim, bir geli\u015fim olaca\u011f\u0131na, ani bir de\u011fi\u015finim (m\u00fctasyon) oluyordu. \u00c7\u00fcnk\u00fc, bir yandan devlet olu\u015fmu\u015f olarak ans\u0131z\u0131n f\u0131rl\u0131yor, di\u011fer yandan ise devlete kar\u015f\u0131 toplumlar devlete s\u00f6vmek ve ortaya \u00e7\u0131kmas\u0131na engel olmak i\u00e7in \u00e7ok kesin mekanizmalara sahip oluyordular. Bu iki \u00f6nermenin ge\u00e7erli oldu\u011funa inan\u0131yo\u00adruz, fakat birbirlerine zincirlenmelerinde hata var. \u00c7ok eski bir \u015fema vard\u0131r: “Klanlardan \u0130mparatorluklara”… Ama hi\u00e7 bir \u015fey bu y\u00f6nde bir evrimin varl\u0131\u011f\u0131\u00adn\u0131 bize g\u00f6stermiyor; \u00e7\u00fcnk\u00fc \u00e7eteler ve klanlar \u0130mpa\u00adratorluk-Krall\u0131klardan az \u00f6rg\u00fctl\u00fc de\u011fillerdir. \u00d6yleyse iki terim aras\u0131ndaki kesintiyi kaz\u0131yarak, yani \u00e7etelere kendi kendilerine yeterlilik ve devletten daha canavar\u0131ms\u0131 veya mucizevi bir \u015fekil vererek, evrim varsay\u0131\u00adm\u0131yla ilgi kesilmez.<\/p>\n

Devletin daima varoldu\u011fu, onun m\u00fckemmel ve \u00e7ok iyi bi\u00e7imlenmi\u015f oldu\u011fu s\u00f6ylenmeli. Kaz\u0131bilimciler yeni bulu\u015flar yapt\u0131k\u00e7a, bir\u00e7ok \u0130mparatorluk buluyorlar. Ur devletinin varsay\u0131m\u0131 do\u011frulanm\u0131\u015f gibi g\u00f6z\u00fck\u00fcyor, “devlet insanl\u0131\u011f\u0131n en eski zamanlar\u0131na kadar gidiyor.” \u0130lkel toplumlar\u0131n b\u00fcy\u00fck \u0130mparatorluk devletleriyle ili\u015fkide olup, iyi denetlenmemi\u015f alanlarda ve \u00e7evrede ya\u015fad\u0131klar\u0131n\u0131 d\u00fc\u015f\u00fcnemiyoruz. Fakat en \u00f6nemlisi, bu\u00adnun tam tersi olan varsay\u0131md\u0131r: yani devletin kendisi daima d\u0131\u015far\u0131s\u0131yla ili\u015fki halindeydi ve bu ili\u015fkinin d\u0131\u015f\u0131n\u00adda onu d\u00fc\u015f\u00fcnebilmek m\u00fcmk\u00fcn de\u011fildir. Devletin yasalar\u0131, bunlar\u0131n hepsi veya hi\u00e7biri de\u011fildir (Devletli toplumlar veya devletsiz toplumlar) ama d\u0131\u015far\u0131s\u0131n\u0131n ve i\u00e7erisinin toplumlar\u0131 vard\u0131r. Devlet egemenlik de\u00admektir. Ama egemenlik i\u00e7ine ald\u0131\u011f\u0131, \u00fczerinde yerel olarak kendine edindi\u011fi \u00f6l\u00e7\u00fcde h\u00fck\u00fcm s\u00fcrebilir. Hem evrensel devlet yoktur, hem de devletlerin d\u0131\u015far\u0131s\u0131 “d\u0131\u015f politikaya” indirgenemez, yani devletler aras\u0131 ili\u015fkilere indirgenemez. D\u0131\u015far\u0131s\u0131 ayn\u0131 anda iki y\u00f6nde durur: dev\u00adletlere nazaran \u00e7ok geni\u015f bir \u00f6zerklik sahibi olan ve belli bir anda t\u00fcm oecumene’e (evrensel -dini anlamda-) da\u011f\u0131lm\u0131\u015f olan b\u00fcy\u00fck d\u00fcnyasal makinalar (\u00f6rne\u00ad\u011fin “b\u00fcy\u00fck ticaret \u015firketleri” tipindeki \u00f6rg\u00fctler, ya\u00adhut sanayile\u015fmi\u015f yap\u0131lar, hem de mesih\u00e7ilik, peygam\u00adbercilik vb. gibi hareketler, \u0130sl\u00e2miyet, H\u0131ristiyanl\u0131k gi\u00adbi dini olu\u015fumlar); ama ayn\u0131 zamanda \u00e7etelerin, ke\u00adnarda kalanlar\u0131n, devletin iktidar organlar\u0131na kar\u015f\u0131 par\u00e7a par\u00e7a toplumlar\u0131n haklar\u0131m do\u011frulamaya devam eden az\u0131nl\u0131klar\u0131n yerel mekanizmalar\u0131. \u00c7a\u011fda\u015f d\u00fcnya bu iki y\u00f6nde, \u00f6zellikle geli\u015fmekte olan imge\u00adleri, bug\u00fcn, hem evrensel-dinsel d\u00fcnyevi makinalar\u0131n yan\u0131nda, hem de Mac Luhan’\u0131n betimlemi\u015f oldu\u011fu ye\u00adni klanc\u0131 bir toplumun yeni-ilkelli\u011finde bize sunar. Bu y\u00f6nler, her zaman oldu\u011fu gibi t\u00fcm sosyal alan\u00adlarda yok de\u011fildir. Hem de k\u0131smi olarak bunlar birbir\u00adlerine bile kar\u0131\u015fabilirler, \u00f6rne\u011fin bir ticari \u00f6rg\u00fct bir\u00e7ok i\u015finde ve yolunun bir b\u00f6l\u00fcm\u00fcnde, bir korsan yahut ya\u011fma \u00e7etesidir; yahut dinsel bir olu\u015fum \u00e7eteler taraf\u0131ndan i\u015fler. “Burada ortaya \u00e7\u0131kan, d\u00fcnyasal \u00f6rg\u00fct\u00adlerlerden daha az \u00f6nemli olmayan \u00e7etelerin devlete indir\u00adgenemez bir bi\u00e7im sunmalar\u0131d\u0131r ve bu d\u0131\u015far\u0131danl\u0131k bi\u00ad\u00e7imi yayg\u0131n ve \u00e7ok bi\u00e7imli, zorunlu olarak bir sava\u015f makinas\u0131n\u0131n bi\u00e7imi gibi ortaya \u00e7\u0131kar. Bu yasadan \u00e7ok de\u011fi\u015fik bir “nomos”tur. Devlet-bi\u00e7imi i\u00e7eridenlik bi\u00e7i\u00admi olarak daima kamu bilgisine hitap ederek, rahat\u00e7a kutuplar\u0131n\u0131n s\u0131n\u0131r\u0131nda tan\u0131nabilen de\u011fi\u015fiklikler s\u00fcre\u00adsince kendisine \u00f6zde\u015f ve kendi kendini yeniden \u00fcret\u00admeye yatk\u0131nd\u0131r. (Maske takm\u0131\u015f bir devlet m\u00fcmk\u00fcn de\u00ad\u011fildir). Ama sava\u015f makinas\u0131n\u0131n d\u0131\u015far\u0131danl\u0131k bi\u00e7imi ken\u00addi de\u011fi\u015fmelerinde varolmas\u0131n\u0131 \u00f6ng\u00f6r\u00fcr. Sava\u015f makina\u00ads\u0131 hem sanayici bulu\u015flarda, dini yarat\u0131c\u0131l\u0131klarda, tek\u00adnolojik bulu\u015flarda, devlet taraf\u0131ndan ikincil olarak edi\u00adnilmeye b\u0131rak\u0131lan t\u00fcm ak\u0131mlarda ve ak\u0131\u015flarda varl\u0131\u011f\u0131\u00adm g\u00f6sterir. \u0130mparatorluklar\u0131 b\u00fcy\u00fck makinalar\u0131, kral\u00adl\u0131klar\u0131 ve \u00e7eteleri devlete \u00f6zde\u015f ayg\u0131tlar\u0131 ve de\u011fi\u015fken\u00a0sava\u015f makinalar\u0131n\u0131, i\u00e7eridenli\u011fi ve d\u0131\u015far\u0131danl\u0131\u011f\u0131, ba\u011f\u0131m\u00ads\u0131zl\u0131k terimlerinde de\u011fil, daima birbirleriyle ilgili s\u00fc\u00adrekli bir alanda, rekabet ve birliktelik varolma terimlerinde d\u00fc\u015f\u00fcnmek laz\u0131md\u0131r. Ayn\u0131 alan i\u00e7eridenli\u011fini devletlerde g\u00f6sterdi\u011fi gibi, devlete kar\u015f\u0131 dikilen veya devletlerden kurtulanlar\u0131ndakindeki d\u0131\u015far\u0131danl\u0131\u011f\u0131 da betimler.”<\/p>\n

(13) Clastres, (Devlete Kar\u015f\u0131 Toplum), s. 170. “Devletin ba\u015fg\u00f6stermesi Uygarlar ve Vah\u015filer aras\u0131ndaki b\u00fcy\u00fck topolojik payla\u015fmay\u0131 olu\u015fturdu. Onun \u00f6tesinden sonras\u0131ndaki silinmeyen kopmay\u0131 (kesintiyi) tamamen de\u011fi\u015ftirerek kayda ge\u00e7irdi, \u00e7\u00fcnk\u00fc zaman Tarih olmaya ba\u015flad\u0131.” Bu ba\u015fg\u00f6stermeyi anlamak i\u00e7in Clastres \u00f6ncelikle demografik bir \u00f6\u011feyi an\u0131msatt\u0131 fakat “ekonomik determinizmin yerine demografik bir determinizm getirmeye kalkmay\u0131 d\u00fc\u015f\u00fcnmeden…” ve ayn\u0131 \u015fekilde sava\u015f\u00e7\u0131 makinan\u0131n olaylara ba\u011fl\u0131 z\u0131vanadan \u00e7\u0131kmas\u0131 (?), veyahut hi\u00e7 beklenmeyen bir bi\u00e7imde \u00f6nce “\u015feflere” kar\u015f\u0131 olan, sonra ba\u015fka t\u00fcrl\u00fc korkun\u00e7 bir iktidar \u00fcretecek olan bir \u015fekilde peygamberli\u011fin dolays\u0131z rol\u00fc. Fakat, Clastres’in bu soruna vermi\u015f oldu\u011fu \u00e7\u00f6z\u00fcmlerden daha iyisini \u00f6nyarg\u0131lamak, tabii ki, olanaks\u0131zd\u0131r. Peygamberli\u011fin olaylar\u0131 ba\u011fl\u0131 rol\u00fc \u00fczerine, Helene Clastres’in kitab\u0131na ba\u015fvurulur. La terre sans mal, le prophetisme tupi guarani. (Ac\u0131s\u0131z Toprak, Tupi Guarani Peygamberli\u011fi) Seuil Yay.<\/span><\/p>\n

Gilles Deleuze & Felix Guattari, Kapitalizm ve \u015eizofreni I – G\u00f6\u00e7ebebilimi incelemesi: Sava\u015f Makinas\u0131, Ba\u011flam Yay\u0131nlar\u0131, \u00e7ev. Ali Akay, 1990 [1980], s. 39-43.<\/p>\n

Capitalisme et Schizoprenie: Mille Plateaux’dan ‘Trait\u00e9 de Nomadologie’ adl\u0131 b\u00f6l\u00fcm\u00fcn \u00e7evirisi. (Edition de Minuit, 1980)<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

“Devletin ne \u00fcretim ili\u015fkilerinin geli\u015fme\u00adsiyle ne de politik g\u00fc\u00e7lerin farkl\u0131la\u015fmas\u0131yla a\u00e7\u0131klanabilece\u011fini g\u00f6steren Clastres’\u0131 izliyoruz. \u0130lgili kamu i\u015f\u00adlevlerinin \u00f6rg\u00fctlenmesini, art\u0131k-\u00fcr\u00fcn\u00fcn olu\u015fmas\u0131n\u0131 b\u00fcy\u00fck bay\u0131nd\u0131rl\u0131k i\u015flerinin giri\u015fimini olanakl\u0131 k\u0131lan, tersine devlettir. Y\u00f6netilenler ve y\u00f6netenler ayr\u0131m\u0131n\u0131 olanakl\u0131 k\u0131lan da odur. Onun \u00f6ng\u00f6rd\u00fc\u011f\u00fcyle, isterse diyalekti\u011fe ba\u015fvursun, devletin nas\u0131l a\u00e7\u0131klanaca\u011f\u0131n\u0131 pek g\u00f6remiyoruz. Anla\u015f\u0131lana g\u00f6re, devlet aniden, \u0130mparatorluk bi\u00e7iminde meydana \u00e7\u0131k\u0131vermi\u015ftir ve … Continue reading Deleuze & Guattari, Clastres ve Devletin Varolu\u015fu \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":[218,149,197,161,145,219],"class_list":["post-797","post","type-post","status-publish","format-standard","hentry","category-alinti","category-siyaset","tag-bin-yayla","tag-devlete-karsi-toplum","tag-felix-guattari","tag-gilles-deleuze","tag-pierre-clastres","tag-savas-makinalari"],"aioseo_notices":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p9WYIs-cR","jetpack-related-posts":[{"id":430,"url":"https:\/\/yalpertem.com\/blog\/2017\/11\/05\/clastres-devlete-karsi-toplum-fikri\/","url_meta":{"origin":797,"position":0},"title":"Clastres, Devlete Kar\u015f\u0131 Toplum Fikri","author":"yalpertem","date":"5 November 2017","format":false,"excerpt":"\"\u0130lkel toplumun temel \u00f6zelli\u011fi, kendisini olu\u015fturan her \u015fey \u00fczerinde mutlak ve eksiksiz bir g\u00fcce sahip olmas\u0131, onu meydana getiren alt gruplardan hi\u00e7birine \u00f6zerklik tan\u0131mamas\u0131, toplumsal ya\u015fam\u0131 besleyen her t\u00fcrl\u00fc i\u00e7, bilin\u00e7li ve bilin\u00e7siz hareketi toplumun istedi\u011fi s\u0131\u00adn\u0131rlar i\u00e7inde ve do\u011frultuda tutmas\u0131d\u0131r. Kabile, gerekirse \u015fiddete ba\u015f\u00advurarak, bireysel, merkezi ve ayr\u0131 bir\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\/devlete-karsi-toplum-pierre-clastres-199x300.png?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":427,"url":"https:\/\/yalpertem.com\/blog\/2017\/11\/04\/clastres-1789-devrimi-devlet-ve-kavimkiricilik-uzerine\/","url_meta":{"origin":797,"position":1},"title":"Clastres, 1789 Devrimi, Devlet ve Kavimk\u0131r\u0131c\u0131l\u0131k \u00dczerine","author":"yalpertem","date":"4 November 2017","format":false,"excerpt":"\"1789 Devrimi, Jakobenlerin merkeziyet\u00e7i anlay\u0131\u015f\u0131n\u0131n Jirondenlerin federalist e\u011filimlerine \u00fcst\u00fcn gelmesini sa\u011flayarak, Paris y\u00f6netiminin politik g\u00fcc\u00fcn\u00fc peki\u015ftirdi. Kapsad\u0131\u011f\u0131 topraklar \u00fczerinde belli bir b\u00fct\u00fcnl\u00fck meydana getiren ta\u015fra b\u00f6lgeleri, k\u00fclt\u00fcrel a\u00e7\u0131dan homojen olan, eski bir temele dayan\u0131yorlard\u0131 (dil, politik gelenekler vb.) Bunlar\u0131n yerine, y\u00f6resel ayr\u0131l\u0131klar\u0131 b\u00fct\u00fcn\u00fcyle silmeye, dolay\u0131s\u0131yla devlet otoritesinin her yere giri\u015fini\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\/vahsi-savascinin-mutsuzlugu-pierrer-clastres.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":797,"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":327,"url":"https:\/\/yalpertem.com\/blog\/2017\/10\/05\/webster-giddens-enformasyon-dusunumsellik-gozetim\/","url_meta":{"origin":797,"position":3},"title":"Webster & Giddens: Enformasyon, D\u00fc\u015f\u00fcn\u00fcmsellik & G\u00f6zetim","author":"yalpertem","date":"5 October 2017","format":false,"excerpt":"Webster, F. (2014). Theories of the Information Society (4 ed.). London & New York: Routledge. Webster'\u0131n kitab\u0131n\u0131n 11. B\u00f6l\u00fcm\u00fc olan \"Enformasyon, d\u00fc\u015f\u00fcn\u00fcmsellik ve g\u00f6zetim: Anthony Giddens\" (Information, reflexivity and surveillance: Anthony Giddens) i\u00e7in sunum notlar\u0131. Giddens (1938 - ) Kariyerini sosyal teori ve modernitenin (17. Y\u00fczy\u0131ldan bug\u00fcne) geli\u015fimine adam\u0131\u015f bir\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\/yalpertem.com\/blog\/wp-content\/uploads\/2017\/10\/anthony-giddens-300x180.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":727,"url":"https:\/\/yalpertem.com\/blog\/2017\/12\/09\/deleuze-guattari-felsefe-bilim-sanat-kaos-tutarlilik\/","url_meta":{"origin":797,"position":4},"title":"Deleuze & Guattari, Felsefe, Bilim ve Sanat ile D\u00fc\u015f\u00fcnme","author":"yalpertem","date":"9 December 2017","format":false,"excerpt":"\"D\u00fc\u015f\u00fcnceyi, d\u00fc\u015f\u00fcncenin \u00fc\u00e7 b\u00fcy\u00fck formunu, sanat, bilim ve felsefeyi tan\u0131mlayan \u015fey, her zaman kaosla kap\u0131\u015fmak, bir d\u00fczlem \u00e7izmek, kaosun \u00fczerine bir d\u00fczlem \u00e7ekmektir. Ama felsefe, tutarl\u0131l\u0131k vererek sonsuzu kurtarmak ister: Kavramsal ki\u015filiklerin edimiyle, olaylar\u0131 ya da tutarl\u0131 kavramlar\u0131 sonsuza ta\u015f\u0131yacak bir i\u00e7kinlik d\u00fczlemi \u00e7izer. Buna kar\u015f\u0131l\u0131k bilim g\u00f6nderimi kazanmak u\u011fruna\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\/felsefe-nedir-deleuze-guattari-221x300.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":797,"position":5},"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":[]}],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/797","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=797"}],"version-history":[{"count":0,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/797\/revisions"}],"wp:attachment":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/media?parent=797"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/categories?post=797"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/tags?post=797"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}