{"id":967,"date":"2018-02-18T13:31:03","date_gmt":"2018-02-18T11:31:03","guid":{"rendered":"http:\/\/yalpertem.com\/blog\/?p=967"},"modified":"2023-03-31T00:15:07","modified_gmt":"2023-03-30T22:15:07","slug":"colebrook-deleuze-post-yapisalcilik-ve-zor-yazi-uzerine","status":"publish","type":"post","link":"https:\/\/yalpertem.com\/blog\/2018\/02\/18\/colebrook-deleuze-post-yapisalcilik-ve-zor-yazi-uzerine\/","title":{"rendered":"Colebrook, Deleuze, Post-yap\u0131salc\u0131l\u0131k ve Zor Yaz\u0131 \u00dczerine"},"content":{"rendered":"

Kitab\u0131n a\u00e7\u0131l\u0131\u015f\u0131ndan, Deleuze’\u00fcn 20. yy Avrupa d\u00fc\u015f\u00fcncesi i\u00e7indeki konumu ve post-yap\u0131salc\u0131l\u0131k ile ili\u015fkisine dair giri\u015f seviyesi genel bir perspektif sunmas\u0131 a\u00e7\u0131s\u0131ndan faydal\u0131 bir pasaj. Post-yap\u0131salc\u0131 d\u00fc\u015f\u00fcnceyi fenomenoloji ve yap\u0131salc\u0131l\u0131ktan ayr\u0131lan, onlara kar\u015f\u0131tla\u015fan y\u00f6nlerini sunuyor Colebrook. Felsefede, “varl\u0131k” ve “kimlik” kavramlar\u0131n\u0131n ba\u015fatl\u0131\u011f\u0131ndan “olu\u015f” ve “fark”\u0131 \u00f6n plana \u00e7eken Deleuze’\u00fcn, hakikate ve bir yaratma eylemi olarak felsefeye yakla\u015f\u0131m\u0131na giri\u015f yap\u0131yor. Pasaj\u0131n son paragraf\u0131nda ise Deleuze okuman\u0131n neden zor oldu\u011funa dair zarif bir bak\u0131\u015f var. Bence tek sebebi bu de\u011fil ama bu da g\u00fczel bir sebep.<\/em><\/p>\n

\"\"“Neden Deleuze? Bir\u00e7ok bak\u0131mdan bu, Gilles Deleuze’\u00fcn (1925-1995) kendisinin de sormu\u015f olabilece\u011fi bir soru. Deleuze hi\u00e7bir \u015feyi oldu\u011fu gibi kabul etmezdi ve hayat\u0131n g\u00fcc\u00fcn\u00fcn -ama yaln\u0131zca insan hayat\u0131 de\u011fil, her t\u00fcrl\u00fc hayat\u0131n g\u00fcc\u00fcn\u00fcn- sorunlar geli\u015ftirme g\u00fcc\u00fc oldu\u011funda \u0131srar ederdi. Hayat sorunlar ortaya koyar -yaln\u0131zca d\u00fc\u015f\u00fcnen varl\u0131klar i\u00e7in de\u011fil her t\u00fcrl\u00fc hayat i\u00e7in. Organizmalar, h\u00fccreler, makineler ve ses dalgalar\u0131… Hepsi de hayat\u0131n karma\u015f\u0131kl\u0131\u011f\u0131na, hayat sorununa veya hayat\u0131n “sorunsalla\u015ft\u0131r\u0131c\u0131” g\u00fcc\u00fcne verilen kar\u015f\u0131l\u0131klard\u0131r. Felsefenin, sanat\u0131n ve bilimin sorular\u0131 hayat\u0131n sorun geli\u015ftirme g\u00fcc\u00fcn\u00fcn<\/em> uzant\u0131lar\u0131d\u0131r; k\u00fc\u00e7\u00fck organizmalarda ve onlar\u0131n evrimle\u015fme, de\u011fi\u015fime u\u011frama ve\u00a0olu\u015f<\/em> e\u011filimlerinde bile ifade edilen bir g\u00fc\u00e7t\u00fcr bu. Deleuze’\u00fcn olu\u015f konusundaki \u0131srar\u0131 d\u00fc\u015f\u00fcnce tarihinde yirminci y\u00fczy\u0131l\u0131n sonlar\u0131na do\u011fru ortaya \u00e7\u0131kan post-yap\u0131salc\u0131 e\u011filimin tipik bir \u00f6zelli\u011fidir. Post-yap\u0131salc\u0131 felsefeciler ve d\u00fc\u015f\u00fcn\u00fcrler, \u00f6rne\u011fin Jacques Derrida ve Michel Foucault, bilin\u00e7li bir grup te\u015fkil etmiyorlard\u0131. Hepsi de yirminci y\u00fczy\u0131l\u0131n fenomenoloji ve yap\u0131salc\u0131l\u0131k ak\u0131mlar\u0131na farkl\u0131 \u015fekillerde kar\u015f\u0131l\u0131k vermi\u015flerdi. Alman felsefeciler Edmund Husserl (1859-1938) ve Martin Heidegger (1889-1976) ile birlikte an\u0131lan fenomenoloji eski bilgi sistemlerini reddedip hayat\u0131 aynen g\u00f6r\u00fcnd\u00fc\u011f\u00fc gibi (fenomenler olarak) incelemeye \u00e7al\u0131\u015fan bir ak\u0131md\u0131. Genellikle Ferdinand de Saussure’le (1857-1913) birlikte an\u0131lan yap\u0131salc\u0131l\u0131k ise, toplumsal sistemleri ve dilleri bilimsel ve titiz bir \u015fekilde incelemeye \u00e7al\u0131\u015fan bir di\u011fer yirminci y\u00fczy\u0131l ak\u0131m\u0131yd\u0131. Her iki ak\u0131m da bilginin merkezine “insan” ve bilen insan\u0131n yerle\u015ftirilebilece\u011fi d\u00fc\u015f\u00fcncesini reddediyordu; her iki ak\u0131m da daha g\u00fcvenilir bir temel aray\u0131\u015f\u0131ndayd\u0131. Fenomenoloji i\u00e7in deneyim b\u00f6yle bir temeldi; kimin veya neyin deneyimlendi\u011fi konusunda \u00f6n-varsay\u0131mlara gerek yoktu. Yap\u0131salc\u0131l\u0131\u011fa g\u00f6re ise bilginin deneyime de\u011fil ama deneyimi m\u00fcmk\u00fcn k\u0131lan yap\u0131lara dayand\u0131r\u0131lmas\u0131 gerekiyordu: kavram yap\u0131lar\u0131, dil veya g\u00f6stergeler. Yap\u0131salc\u0131lar hi\u00e7bir \u015feyin kendi i\u00e7inde, tek ba\u015f\u0131na anlaml\u0131 olmad\u0131\u011f\u0131nda \u0131srar ediyordu: Anlam bir sistemin di\u011fer bile\u015fenleriyle\u00a0ba\u011flant\u0131l\u0131 olarak<\/em> belirlenir, \u00f6yle ki, bir s\u00f6zc\u00fc\u011f\u00fcn ait oldu\u011fu dil d\u0131\u015f\u0131nda hi\u00e7bir anlam\u0131 yoktur.\u00a0Post<\/em>-yap\u0131salc\u0131l\u0131k bilginin ne saf deneyim temelinde (fenomenoloji) ne sistematik yap\u0131lar temelinde (yap\u0131salc\u0131l\u0131k) in\u015fa edilebilece\u011fi fikrini ortaya att\u0131. Di\u011fer bir\u00e7ok post-yap\u0131salc\u0131 gibi Deleuze i\u00e7in de, hayat\u0131n kapal\u0131 yap\u0131lar i\u00e7erisinde \u00f6rg\u00fctlenmesinin m\u00fcmk\u00fcn olmay\u0131\u015f\u0131n\u0131n kabul edilmesi bir hata veya kay\u0131p de\u011fil ama bir kutsay\u0131\u015f ve \u00f6zg\u00fcrle\u015fme vesilesiydi. Bilgi i\u00e7in de temel bulamayaca\u011f\u0131m\u0131z ger\u00e7e\u011fi, bize icat etme, yaratma ve deneme f\u0131rsat\u0131n\u0131n verilmi\u015f oldu\u011fu anlam\u0131na gelir. Deleuze bu f\u0131rsat\u0131 yakalamam\u0131z\u0131,\u00a0hayat\u0131 d\u00f6n\u00fc\u015ft\u00fcrme<\/em> davetini kabul etmemizi ister bizden.<\/p>\n

Peki ama bilgi i\u00e7in bir temele sahip olamay\u0131\u015f\u0131m\u0131z\u0131n nedeni nedir? Deneyimin (fenomenoloji) ya da dilin (yap\u0131salc\u0131l\u0131k) bize bir t\u00fcr temel sa\u011flayamay\u0131\u015f\u0131n\u0131n nedeni nedir? Deleuze’e g\u00f6re deneyimle ilgili sorun, normatif veya standart bir deneyim modeli (\u00f6rne\u011fin insan\u0131n bir d\u0131\u015f d\u00fcnyay\u0131 deneyimlemesi) varsayma e\u011filimimizle ba\u011flant\u0131l\u0131d\u0131r.\u00a0\u0130nsani-olmayan<\/em> deneyimi g\u00f6z ard\u0131 etmek zorunday\u0131zd\u0131r (\u00f6rne\u011fin, hayvanlar\u0131n, organik-olmayan\u0131n deneyimini, hatt\u00e2 halihaz\u0131rda hi\u00e7bir imgesine sahip olmad\u0131\u011f\u0131m\u0131z gelece\u011fin deneyimini). Bilginin yap\u0131lara dayand\u0131r\u0131lmas\u0131yla ilgili sorun ise, bu t\u00fcr bir yap\u0131y\u0131 tan\u0131mlama giri\u015fimlerinin yap\u0131lar d\u0131\u015f\u0131 veya yap\u0131lar \u00fcst\u00fc olmak iddias\u0131n\u0131 ta\u015f\u0131mak zorunda olmas\u0131ndan kaynaklan\u0131r. (Yap\u0131salc\u0131 antropologlar ise yaln\u0131zca di\u011fer k\u00fclt\u00fcrleri yap\u0131lar\u0131n\u0131 betimlemek \u00fczere inceliyor ama kendi konumlar\u0131n\u0131n nas\u0131l yap\u0131land\u0131\u011f\u0131n\u0131 asla sorgulam\u0131yorlard\u0131.) E\u011fer dilimizin yap\u0131s\u0131n\u0131 anlamak istersek onu a\u00e7\u0131klamak i\u00e7in yine bir dil kullanmak zorunday\u0131zd\u0131r. Hatt\u00e2 “dil” terimi bile zaten bir ayr\u0131mlar yap\u0131s\u0131na dayan\u0131r: dil i\u00e7in hi\u00e7bir genel terimi olmayan bir k\u00fclt\u00fcr tahayy\u00fcl edebiliriz ama gene de “g\u00f6stergeler”e veya “simgeler”e ba\u015fvurmam\u0131z gerekir. Deleuze’\u00fcn b\u00fcy\u00fck sorunu ve katk\u0131s\u0131, yap\u0131salc\u0131l\u0131\u011f\u0131n tersine, farkl\u0131l\u0131k ve olu\u015f konusundaki \u0131srar\u0131d\u0131r.<\/p>\n

Yaln\u0131zca yap\u0131salc\u0131l\u0131k de\u011fil, Bat\u0131 d\u00fc\u015f\u00fcncesinin tarihi de varl\u0131k ve kimlik \u00fczerinde temellenmi\u015ftir. Ba\u015flang\u0131\u00e7ta bir\u00a0varl\u0131k<\/em> tahayy\u00fcl ederiz daima ve bu varl\u0131\u011f\u0131n ancak daha sonra olu\u015f a\u015famas\u0131na ge\u00e7ti\u011fini veya farkl\u0131la\u015ft\u0131\u011f\u0131n\u0131 varsayar\u0131z. Hem yap\u0131salc\u0131l\u0131k he de fenomenoloji farkl\u0131l\u0131k ve olu\u015fu bir temel veya kurulu\u015f\u00a0i\u00e7ine<\/em> yerle\u015ftirdi; ya dilin yap\u0131s\u0131na ya da deneyimin bak\u0131\u015f a\u00e7\u0131s\u0131na. Post-yap\u0131salc\u0131lar genelde, bize d\u00fcnyay\u0131 bilme a\u00e7\u0131s\u0131ndan bir k\u0131r\u0131l\u0131\u015f, bir temel noktas\u0131 verebilecek statik bir farkl\u0131l\u0131klar yap\u0131s\u0131n\u0131 inceleyecebilece\u011fimiz fikrini reddederler. Post-yap\u0131salc\u0131l\u0131k yap\u0131lar\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131 (t\u00fcreyi\u015fini), olu\u015funu veya k\u00f6kenini a\u00e7\u0131klamaya \u00e7al\u0131\u015f\u0131yordu: sistemler, \u00f6rne\u011fin dil, nas\u0131l varl\u0131k kazan\u0131r\u00a0ve<\/em> zaman i\u00e7inde nas\u0131l de\u011fi\u015fim ge\u00e7irir. Bu nedenle, Deleuze ve ku\u015fa\u011f\u0131n\u0131n di\u011fer d\u00fc\u015f\u00fcn\u00fcrleri hem farkl\u0131l\u0131\u011f\u0131 hem de olu\u015fu kavramsalla\u015ft\u0131rmaya \u00e7al\u0131\u015ft\u0131lar, ama bir varl\u0131\u011f\u0131n olu\u015fu olamayacak bir farkl\u0131l\u0131k ve olu\u015ftu bu. Ba\u015fl\u0131ca hedefleri fenomenolojinin ve yap\u0131salc\u0131l\u0131\u011f\u0131n yak\u0131n tarihli ak\u0131mlar\u0131 de\u011fildi yaln\u0131zca, Bat\u0131 d\u00fc\u015f\u00fcncesinin t\u00fcm tarihini de hedeflemi\u015flerdi. 1940’larda ve 1950’lerde Frans\u0131z felsefi sahnesi, hayat\u0131n ve tarihil olu\u015fu ve farkl\u0131l\u0131\u011f\u0131n\u0131n, tinin tek bir hareketinde kavranabilece\u011fini (ve kavranmas\u0131 gerekti\u011fini) \u00f6ne s\u00fcren Alman felsefeci G. W. F. Hegel’in (1770-1831) yeniden-okunmas\u0131n\u0131n etkisindeydi. Hegel ayr\u0131ca modern felsefenin tarihin son-noktas\u0131 oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc de \u00f6ne s\u00fcrm\u00fc\u015ft\u00fc; bilincin veya tinin farkl\u0131l\u0131k ve olu\u015fun tamamen gelebilece\u011fi bir evreydi bu. Post-yap\u0131salc\u0131lar\u0131n \u00e7o\u011fu Hegel’i, Bat\u0131 d\u00fc\u015f\u00fcncesinin farkl\u0131l\u0131\u011f\u0131 bask\u0131 alt\u0131na al\u0131\u015f\u0131n\u0131n, farkl\u0131l\u0131\u011f\u0131 temel te\u015fkil eden bir kimli\u011fe indirgeme e\u011filiminin tipik bir \u00f6rne\u011fi olarak g\u00f6r\u00fcyordu. Deleuze, Bat\u0131 d\u00fc\u015f\u00fcncesinin b\u00fct\u00fcnl\u00fc\u011f\u00fc konusunda \u00e7a\u011fda\u015flar\u0131ndan ayr\u0131lm\u0131\u015ft\u0131r. Bat\u0131n\u0131n nihai bir varl\u0131k ve mevcudiyete ba\u011flan\u0131m\u0131na kar\u015f\u0131 \u00e7\u0131kan bir\u00e7ok felsefeci ve d\u00fc\u015f\u00fcn\u00fcr oldu\u011funu \u00f6ne s\u00fcrm\u00fc\u015ft\u00fcr. Dolay\u0131s\u0131yla Deleuze’\u00fcn u\u011fra\u015f\u0131 felsefi gelene\u011fin yeniden-okunmas\u0131yla ba\u015flar. Son derece geleneksel fig\u00fcrleri ele alm\u0131\u015f ve yap\u0131tlar\u0131n\u0131n \u00e7ok daha radikal bir potansiyel bar\u0131nd\u0131rd\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcrm\u00fc\u015ft\u00fcr. \u0130sko\u00e7 Ayd\u0131nlanma felsefecisi David Hume’e ili\u015fkin ilk kitab\u0131 -1953’te Deleuze hen\u00fcz 28 ya\u015f\u0131ndayken yay\u0131mlanm\u0131\u015ft\u0131r- insan \u00f6znesi ve onun de\u011fi\u015fmez d\u0131\u015f d\u00fcnyas\u0131n\u0131n deneyim ak\u0131\u015f\u0131 i\u00e7inde \u00fcretilen bir\u00a0kurmaca<\/em> oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc ileri s\u00fcrer: “d\u00fcnya (s\u00fcreklilik ve ayr\u0131mla\u015fma) b\u00fct\u00fcn\u00fcyle imgelemin bir kurmacas\u0131d\u0131r” (Deleuze, 1953). Deleuze \u00f6zne imgesi ile d\u00fcnyan\u0131n imgelemin \u00fcr\u00fcnleri oldu\u011funu ileri s\u00fcrerken, felsefeyi yarat\u0131c\u0131 olarak yorumlama ve bizatihi hayat\u0131n kendisinde bir yaratma e\u011filimi bar\u0131nd\u0131rd\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcrmeye y\u00f6nelmi\u015ftir \u00e7oktan: hayat\u0131n bu e\u011filimi, insan hayat\u0131n\u0131n kendi imgelerini olu\u015fturma e\u011filimidir, \u00f6rne\u011fin rasyonel ak\u0131l veya “\u00f6zne” imgesi.<\/p>\n

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Kayna\u011f\u0131n\u0131 arad\u0131m fakat bulamad\u0131m.<\/span><\/figcaption><\/figure>\n

Post-yap\u0131salc\u0131lar hayat\u0131 yap\u0131salc\u0131lar\u0131n yapm\u0131\u015f oldu\u011fu gibi kapal\u0131 sistemlerde incelemek yerine sistemlerin a\u00e7\u0131l\u0131m\u0131na, a\u015f\u0131r\u0131l\u0131\u011f\u0131na veya de\u011fi\u015fkenli\u011fine bakm\u0131\u015flard\u0131r: dillerin, organizmalar\u0131n, k\u00fclt\u00fcrlerin ve politik sistemlerin ka\u00e7\u0131n\u0131lmaz olan de\u011fi\u015fim ge\u00e7irme ve\u00a0olu\u015f<\/em> \u015fekline. Asl\u0131nda Deleuze i\u00e7in d\u00fc\u015f\u00fcncenin ve yaz\u0131n\u0131n meydan okuyuculu\u011fu\u00a0olu\u015fun \u00e7e\u015fitlili\u011fidir<\/em>; s\u00f6zgelimi, bir dilin olu\u015fu di\u011fer olu\u015f tarzlar\u0131ndan, \u00f6rne\u011fin organizmalar\u0131n veya toplumsal sistemlerin olu\u015fundan etkilenebilir. (Bilimin bulu\u015flar\u0131na ba\u011fl\u0131 olarak dilimizin de\u011fi\u015fme \u015feklini d\u00fc\u015f\u00fcn\u00fcn; beyini betimlemek i\u00e7in bilgisayar biliminden terimler \u00f6d\u00fcn\u00e7 al\u0131r\u0131z [\u00f6rne\u011fin donan\u0131m] ya da bilgisayar\u0131 tan\u0131mlamak i\u00e7in genetik biliminden terimler \u00f6d\u00fcn\u00e7 al\u0131r\u0131z [\u00f6rne\u011fin vir\u00fcs].) Olu\u015f Deleuzec\u00fc bir\u00a0kavramd\u0131r<\/em>: yaln\u0131zca bir s\u00f6zc\u00fck de\u011fil ama bir sorundur; bu nedenle Deleuze olu\u015fa m\u00fcmk\u00fcn oldu\u011funca \u00e7ok n\u00fcans ve anlam katmaya \u00e7al\u0131\u015facakt\u0131r. Bu kitapta gerek farkl\u0131l\u0131k gerek olu\u015f de\u011fi\u015fik ve ilgili kullan\u0131mlarla yinelenecektir. Deleuze’\u00fcn yakla\u015f\u0131m\u0131 a\u00e7\u0131s\u0131ndan bu \u00e7ok \u00f6nemli. Deleuze yeni bir terimler ve fikirler sistemi olu\u015fturmak yerine d\u00fc\u015f\u00fcncenin dinamizmini ve de\u011fi\u015fkenli\u011fini ifade etmek istiyordu. Giri\u015fti\u011fi her yeni projede \u00fcslubunu ve s\u00f6z da\u011far\u0131n\u0131 yeniden icat etti. Yap\u0131tlar\u0131nda kendi i\u00e7inde tan\u0131mlanabilir hi\u00e7bir terim yoktur; tek ba\u015f\u0131na her terim yarat\u0131lmas\u0131na yard\u0131mc\u0131 oldu\u011fu b\u00fct\u00fcnle ili\u015fkisinde anlaml\u0131d\u0131r. Bu nedenle, Deleuze’\u00fc okumak kolay bir i\u015f de\u011fildir; kesinlikle bir \u00f6nermenin di\u011fer bir \u00f6nermeye eklenmesi meselesi de\u011fildir bu. Daha \u00e7ok, Deleuze’\u00fcn yap\u0131t\u0131n\u0131n\u00a0sorununu<\/em> anlayarak ba\u015flaman\u0131z gerekir: farkl\u0131l\u0131\u011f\u0131 ve olu\u015fu kimlik, ak\u0131l, insan \u00f6znesi ve hatt\u00e2 “varl\u0131k” gibi sa\u011fduyuya dayal\u0131 kavramlara ba\u015fvurmadan\u00a0d\u00fc\u015f\u00fcnebilir miyiz d\u00fc\u015f\u00fcnemez miyiz<\/em>. Deleuzec\u00fc her terimi ve fikri farkl\u0131 d\u00fc\u015f\u00fcnmeye y\u00f6nelik bir k\u0131\u015fk\u0131rtma olarak yorumlamam\u0131z gerekir. Deleuze’\u00fcn “zorlu\u011fu” taktikseldir; yap\u0131tlar\u0131 hayat\u0131n karma\u015f\u0131kl\u0131\u011f\u0131n\u0131 (b\u00fct\u00fcn\u00fcyle olmasa da) kavramaya \u00e7al\u0131\u015f\u0131r. Bu kitab\u0131n “sonu”na geldi\u011finizde ba\u015f\u0131n\u0131 anlayacaks\u0131n\u0131z, ama ayn\u0131 zamanda ba\u015f\u0131n\u0131n \u00f6tesine ge\u00e7menin de \u00fcstesinden gelebileceksiniz. \u00c7\u00fcnk\u00fc\u00a0hi\u00e7bir<\/em> sistem veya s\u00f6z da\u011far\u0131 hayat\u0131n ak\u0131\u015f\u0131n\u0131 yeterince yans\u0131tamaz. Asl\u0131nda, yazman\u0131n amac\u0131 yans\u0131tmak (temsil etmek) de\u011fil icat etmek olmal\u0131d\u0131r.”<\/p>\n

Claire Colebrook, Gilles Deleuze, Do\u011fu Bat\u0131, \u00e7ev. Cem Soydemir, 2013 [2002], 3. bas\u0131m, s. 9-13.<\/p>\n","protected":false},"excerpt":{"rendered":"

Kitab\u0131n a\u00e7\u0131l\u0131\u015f\u0131ndan, Deleuze’\u00fcn 20. yy Avrupa d\u00fc\u015f\u00fcncesi i\u00e7indeki konumu ve post-yap\u0131salc\u0131l\u0131k ile ili\u015fkisine dair giri\u015f seviyesi genel bir perspektif sunmas\u0131 a\u00e7\u0131s\u0131ndan faydal\u0131 bir pasaj. Post-yap\u0131salc\u0131 d\u00fc\u015f\u00fcnceyi fenomenoloji ve yap\u0131salc\u0131l\u0131ktan ayr\u0131lan, onlara kar\u015f\u0131tla\u015fan y\u00f6nlerini sunuyor Colebrook. Felsefede, “varl\u0131k” ve “kimlik” kavramlar\u0131n\u0131n ba\u015fatl\u0131\u011f\u0131ndan “olu\u015f” ve “fark”\u0131 \u00f6n plana \u00e7eken Deleuze’\u00fcn, hakikate ve bir yaratma eylemi olarak felsefeye … Continue reading Colebrook, Deleuze, Post-yap\u0131salc\u0131l\u0131k ve Zor Yaz\u0131 \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":[33,101],"tags":[261,161,164,262],"class_list":["post-967","post","type-post","status-publish","format-standard","hentry","category-alinti","category-felsefe","tag-claire-colebrook","tag-gilles-deleuze","tag-olus","tag-post-yapisalcilik"],"aioseo_notices":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p9WYIs-fB","jetpack-related-posts":[{"id":633,"url":"https:\/\/yalpertem.com\/blog\/2017\/11\/30\/goodchild-deleuze-nietzsche-guc-istenci-beden-ve-soykutuk-uzerine\/","url_meta":{"origin":967,"position":0},"title":"Goodchild, Deleuze & Nietzsche: G\u00fc\u00e7 \u0130stenci, Beden ve Soyk\u00fct\u00fck \u00dczerine","author":"yalpertem","date":"30 November 2017","format":false,"excerpt":"Philip Goodchild, bu pasajda Nietzsche'nin g\u00fc\u00e7 istenci, beden tasavvuru ve soyk\u00fct\u00fck y\u00f6ntemi gibi baz\u0131 temel kavramlar\u0131n\u0131 Deleuze'\u00fcn nas\u0131l okudu\u011funu anlat\u0131yor. Deleuze \u00fczerine yorumlar\u0131nda s\u0131k\u00e7a tekrarlanan \"kuvvet\" vurgusuyla ba\u011fl\u0131yor bu kavramlar\u0131. \u00d6zellikle soyk\u00fct\u00fc\u011fe dair yorumunda tarihselcili\u011fi co\u011frafyac\u0131 bir anlay\u0131\u015fla yerinden edi\u015fi, bir s\u0131\u00e7rama etkisi yaratt\u0131 benim Nietzsche'nin bu y\u00f6ntemini ve Deleuze'deki\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\/deleuze-guattari-arzu-politikas%C4%B1na-giris-200x300.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":967,"position":1},"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":[]},{"id":478,"url":"https:\/\/yalpertem.com\/blog\/2017\/11\/14\/gilles-deleuze-kaynakca\/","url_meta":{"origin":967,"position":2},"title":"Gilles Deleuze – Kaynak\u00e7a","author":"yalpertem","date":"14 November 2017","format":false,"excerpt":"Birincil Kaynaklar (Kitap) Empirisme et subjectivit\u00e9 (1953) [Ampirizm ve \u00d6znellik] Nietzsche et la philosophie (1962) [Nietzsche ve Felsefe] La philosophie critique de Kant (1963) [Kant \u00dczerine D\u00f6rt Ders ||\u00a0Kant'\u0131n Ele\u015ftirel\/Ele\u015ftiri Felsefesi] Proust et les signes (1964, 2. 1976) [Proust ve G\u00f6stergeler] Le Bergsonisme (1966) [Bergsonculuk] Pr\u00e9sentation de Sacher-Masoch (1967) [Sacher-Masoch\u2019un\u2026","rel":"","context":"In "okuma listesi"","block_context":{"text":"okuma listesi","link":"https:\/\/yalpertem.com\/blog\/category\/okuma-listesi\/"},"img":{"alt_text":"","src":"","width":0,"height":0},"classes":[]},{"id":1936,"url":"https:\/\/yalpertem.com\/blog\/2018\/07\/22\/deleuze-parnet-kucuk-hans-psikanaliz-elestirisi-ii\/","url_meta":{"origin":967,"position":3},"title":"Deleuze & Parnet, K\u00fc\u00e7\u00fck Hans: Psikanaliz Ele\u015ftirisi (II)","author":"yalpertem","date":"22 July 2018","format":false,"excerpt":"Totem ve Tabu'daki K\u00fc\u00e7\u00fck Hans pasaj\u0131ndan sonra, Diyaloglar'da Deleuze'\u00fcn psikanaliz ele\u015ftirisinin bir \u00f6zetini i\u00e7eren \"\u00d6l\u00fc Psikanaliz, \u00c7\u00f6z\u00fcmleyiniz\" ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcmdeki K\u00fc\u00e7\u00fck Hans referanslar\u0131n\u0131 i\u00e7eren ikinci metni ekliyorum. \u0130lk iki paragrafta asl\u0131nda hen\u00fcz K\u00fc\u00e7\u00fck Hans'dan bahsedilmiyor fakat Deleuze'\u00fcn neden Freud'un K\u00fc\u00e7\u00fck Hans'\u0131n as\u0131l meselelerini yakalayamayaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fcn altyap\u0131s\u0131n\u0131 olu\u015fturuyor bu k\u0131s\u0131mlar. Deleuze'\u00fcn ahlak\u00e7\u0131l\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\/11\/diyaloglar-deleuze-parnet-208x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":466,"url":"https:\/\/yalpertem.com\/blog\/2017\/11\/12\/parnet-deleuze-yazmak-ve-yazanin-olusu-uzerine\/","url_meta":{"origin":967,"position":4},"title":"Parnet & Deleuze, Yazmak ve Yazan\u0131n (-)Olu\u015fu \u00dczerine","author":"yalpertem","date":"12 November 2017","format":false,"excerpt":"(\u00c7eviride baz\u0131 k\u0131s\u0131mlar -ilk c\u00fcmleden itibaren ve kitap boyunca- hatal\u0131 gibi g\u00f6r\u00fcn\u00fcyor fakat belki de metnin kendisi dilbilgisi kurallar\u0131ndan ka\u00e7\u0131\u015f amac\u0131ndad\u0131r, benim dilbilgim do\u011fruyu s\u00f6ylemeye ne yaz\u0131k ki yetmiyor -muhattap Ali Akay. Oldu\u011fu gibi aktar\u0131yorum.) \"\u00d6yle ki yazmak i\u00e7in ka\u00e7\u0131\u015f \u00e7izgileriyle, \u00f6z\u00fcnde, bir ili\u015fki kurmakt\u0131r. Yazmak; hayalg\u00fcc\u00fcn\u00fcn \u00fcr\u00fcn\u00fc olmayan ve\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\/diyaloglar-deleuze-parnet-208x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":894,"url":"https:\/\/yalpertem.com\/blog\/2018\/01\/23\/gurbilek-ayhan-gecgin-ve-olumsuz-yasam-uzerine\/","url_meta":{"origin":967,"position":5},"title":"Nurdan G\u00fcrbilek: Ayhan Ge\u00e7gin ve Olumsuz Ya\u015fam \u00dczerine","author":"yalpertem","date":"23 January 2018","format":false,"excerpt":"Not: San\u0131r\u0131m bu post internette payla\u015f\u0131lm\u0131\u015f, ziyaret edenler olmu\u015f. Eski ba\u015fl\u0131ktaki virg\u00fcllerden dolay\u0131, ba\u015fkas\u0131n\u0131n yazd\u0131\u011f\u0131 bir metin oldu\u011fu d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f olabilir. Tepeye de not d\u00fc\u015feyim dedim, a\u015fa\u011f\u0131daki b\u00f6l\u00fcm Nurdan G\u00fcrbilek'in Express'te (Yaz 2016, say\u0131 144) yay\u0131mlanan \"Uzun Y\u00fcr\u00fcy\u00fc\u015f, Eksik Halk\" adl\u0131 uzun ve derin denemesinden \"ka\u00e7\u0131\u015f \u00e7izgisi\" kavram\u0131n\u0131 oda\u011f\u0131na alan 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\/2018\/01\/nurdan-gurbilek-uzun-yuruyus-eksik-halk-ayhan-gecgin-1-1024x465.png?resize=350%2C200","width":350,"height":200,"srcset":"https:\/\/i0.wp.com\/yalpertem.com\/blog\/wp-content\/uploads\/2018\/01\/nurdan-gurbilek-uzun-yuruyus-eksik-halk-ayhan-gecgin-1-1024x465.png?resize=350%2C200 1x, https:\/\/i0.wp.com\/yalpertem.com\/blog\/wp-content\/uploads\/2018\/01\/nurdan-gurbilek-uzun-yuruyus-eksik-halk-ayhan-gecgin-1-1024x465.png?resize=525%2C300 1.5x"},"classes":[]}],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/967","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=967"}],"version-history":[{"count":3,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/967\/revisions"}],"predecessor-version":[{"id":5979,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/967\/revisions\/5979"}],"wp:attachment":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/media?parent=967"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/categories?post=967"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/tags?post=967"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}