{"id":973,"date":"2018-02-18T13:56:53","date_gmt":"2018-02-18T11:56:53","guid":{"rendered":"http:\/\/yalpertem.com\/blog\/?p=973"},"modified":"2018-02-18T13:56:53","modified_gmt":"2018-02-18T11:56:53","slug":"adorno-horkheimer-tarihsel-imkan-calisma-bos-zaman-ve-ozgurluk-i","status":"publish","type":"post","link":"https:\/\/yalpertem.com\/blog\/2018\/02\/18\/adorno-horkheimer-tarihsel-imkan-calisma-bos-zaman-ve-ozgurluk-i\/","title":{"rendered":"Adorno & Horkheimer, Tarihsel \u0130mk\u00e2n, \u00c7al\u0131\u015fma, Bo\u015f Zaman ve \u00d6zg\u00fcrl\u00fck – I"},"content":{"rendered":"

\"\"“(12 Mart, \u00f6\u011fleden \u00f6nce)<\/p>\n

HORKHEIMER\u2014 Teddie k\u00f6hnemi\u015f bir \u00e7ift kavram\u0131 kurtarmak istiyor: teori ve pratik.<\/p>\n

ADORNO\u2014 Yahudilerin katledilmeleri, bir kur\u015fun daha harca\u00admaya de\u011fmeyecekleri i\u00e7in canl\u0131 canl\u0131 g\u00f6m\u00fclmeleriyle, d\u00fcnya\u00ady\u0131 de\u011fi\u015ftirmesi beklenen teori aras\u0131ndaki u\u00e7urum.<\/p>\n

HORKHEIMER\u2014 Taban tabana z\u0131t iki inan\u00e7: ilerlemeye duyu\u00adlan inan\u00e7 -ki bu Marksizm i\u00e7in de ge\u00e7erli- ve tarihin bunu ba\u00ad\u015faramayaca\u011f\u0131 g\u00f6r\u00fc\u015f\u00fc.<\/p>\n

ADORNO\u2014 Ama bizim anla\u015famad\u0131\u011f\u0131m\u0131z nokta esasen bu de\u00ad\u011fil.<\/p>\n

HORKHEIMER\u2014 Sana g\u00f6re bir y\u00fczy\u0131l kadar sonra her \u015fey daha iyi olacakm\u0131\u015f gibi ya\u015famam\u0131z gerekiyor. Rahipler de a\u015fa\u011f\u0131 yu\u00adkar\u0131 ayn\u0131 \u015feyi s\u00f6yl\u00fcyor.<\/p>\n

ADORNO\u2014 Bizim anla\u015famad\u0131\u011f\u0131m\u0131z nokta tarihin bunu ba\u015far\u0131p ba\u015faramayaca\u011f\u0131. Burada “-ebilmeyi” nas\u0131l yorumlayaca\u011f\u0131z? Bir taraftan, d\u00fcnya bunu ba\u015farma imk\u00e2nlar\u0131n\u0131 bar\u0131nd\u0131r\u0131yor, di\u011fer taraftan, her \u015fey afsunlu, bir b\u00fcy\u00fcn\u00fcn etkisi alt\u0131nda adeta. Bu b\u00fcy\u00fc bozulabilseydi, ba\u015far\u0131 m\u00fcmk\u00fcn olurdu. Bizi insan\u0131n ko\u015fullara ba\u011fl\u0131 olu\u015funun \u00fctopyay\u0131 s\u0131n\u0131rlad\u0131\u011f\u0131na inand\u0131rmak istiyorlarsa e\u011fer, bu kesinlikle do\u011fru de\u011fil. Zincirlerden b\u00fct\u00fc\u00adn\u00fcyle kurtulma olana\u011f\u0131 var. Anlams\u0131z \u0131zd\u0131rab\u0131n ortadan kalkt\u0131\u00ad\u011f\u0131 bir d\u00fcnyada, Schopenhauer haks\u0131zd\u0131r.<\/p>\n

HORKHEIMER\u2014 D\u00fcnya uzun vadede de\u011fi\u015femez. Gerileme olas\u0131l\u0131\u011f\u0131 her zaman bakidir. Bu da hem Marksizmi hem de on\u00adtolojiyi terk etmemiz gerekti\u011fi anlam\u0131na gelir. Geriye ne iyi kal\u0131r ne de k\u00f6t\u00fc, ama k\u00f6t\u00fcn\u00fcn ayakta kalmas\u0131 daha olas\u0131d\u0131r. Ele\u015ftirel ak\u0131l, sosyalist olursan\u0131z her \u015feyin yoluna girece\u011fini s\u00f6yleyen bir Marksizmden \u00f6zg\u00fcrle\u015ftirmeli kendini. Amerikan sisteminin az \u00e7ok yontulmu\u015f bir versiyonundan daha fazlas\u0131n\u0131 bekleyemeyiz insanl\u0131ktan. Aram\u0131zdaki fark \u015furada: Teddie ko\u00adnu\u015furken bir miktar teoloji de giriyor i\u015fin i\u00e7ine; bense iyilerin neslinin t\u00fckenmekte oldu\u011funu s\u00f6yleme e\u011filimindeyim. En iyisi yine planlama olacakt\u0131r.<\/p>\n

ADORNO\u2014 Planlaman\u0131n neticesinde art\u0131k dilenciler olmasa, planlama o \u00f6l\u00fcm kat\u0131l\u0131\u011f\u0131n\u0131 kaybeder ve sonu\u00e7ta da belirleyici \u00f6nemde bir \u015feyler de\u011fi\u015firdi.<\/p>\n

HORKHEIMER\u2014 Belki, ama barbarl\u0131\u011fa geri d\u00fc\u015fmek de m\u00fcm\u00adk\u00fcn.<\/p>\n

ADORNO\u2014 Geri d\u00fc\u015fme ihtimali her zaman var. Yap\u0131lan her \u015fe\u00adyin \u015feffaf bir bi\u00e7imde toplumun tamam\u0131na hizmet edecek \u015fe\u00adkilde planland\u0131\u011f\u0131 ve anlams\u0131z i\u015flerin yap\u0131lmad\u0131\u011f\u0131 bir d\u00fcnyada, seve seve g\u00fcnde iki saat asans\u00f6r operat\u00f6r\u00fc olarak \u00e7al\u0131\u015f\u0131rd\u0131m.<\/p>\n

HORKHEIMER\u2014 Bu iddia bizi do\u011fruca reformculu\u011fa g\u00f6t\u00fcr\u00fcr.<\/p>\n

ADORNO\u2014 Y\u00f6netim bar\u0131\u015f\u00e7\u0131 yollarla devrilemez.<\/p>\n

HORKHEIMER\u2014 Bu o kadar da \u00f6nemli de\u011fil. Devrimden sonra tekrar geriye d\u00f6n\u00fclmeyece\u011finin garantisi yok. \u00c7al\u0131\u015fma kavra\u00adm\u0131. Bizi uygarl\u0131ktan \u00f6nceki, insan\u0131n \u00e7al\u0131\u015fmaktan \u00e7ocuklu\u011funa ka\u00e7may\u0131 bir \u00f6l\u00e7\u00fcde ba\u015fard\u0131\u011f\u0131 evreye d\u00f6nmemizin m\u00fcmk\u00fcn ol\u00admad\u0131\u011f\u0131na ikna etmek i\u00e7in Marksizm de burjuva d\u00fcnyas\u0131 da elinden geleni yapt\u0131.<\/p>\n

ADORNO\u2014 Bo\u015f zaman faaliyetleri.<\/p>\n

HORKHEIMER\u2014 \u0130nsan ancak \u00e7al\u0131\u015ft\u0131\u011f\u0131 kadar de\u011ferlidir. \u00d6zg\u00fcr\u00adl\u00fck kavram\u0131 tam da bu noktada devreye girer.<\/p>\n

ADORNO\u2014 \u0130\u015ften azade olmak.<\/p>\n

HORKHEIMER\u2014 \u00d6zg\u00fcrl\u00fck birikim yapabilmek de\u011fil, bilakis biriktirmeye ihtiyac\u0131m\u0131n olmamas\u0131d\u0131r.<\/p>\n

ADORNO\u2014 Marx da s\u00f6ylemi\u015fti bunu. Marx, \u00e7al\u0131\u015fmaktan kur\u00adtulmay\u0131 tahayy\u00fcl ediyordu bir yandan. Di\u011fer yandan, toplum\u00adsal eme\u011fin \u00fczerine muazzam bir par\u0131lt\u0131 kondurdu. Bu iki moment do\u011fru d\u00fcr\u00fcst form\u00fclle\u015ftirilmiyor Marx’ta. Marx eme\u011fin ideolojisini ele\u015ftirmedi, burjuvaziyle hesapla\u015fabilmek i\u00e7in emek kavram\u0131na ihtiyac\u0131 vard\u0131 \u00e7\u00fcnk\u00fc.<\/p>\n

HORKHEIMER\u2014 Burada bir diyalekti\u011fe ihtiyac\u0131m\u0131z var. \u0130nsan\u00adlar kendilerini i\u015ften uzakla\u015ft\u0131rabilecek kaotik d\u00fcrt\u00fclerini bast\u0131\u00adr\u0131yorlar ve b\u00f6ylece \u00e7al\u0131\u015fma onlar i\u00e7in kutsal bir \u015fey haline ge\u00adliyor.<\/p>\n

ADORNO\u2014 \u00c7al\u0131\u015fmaktan azade olma fikrinin yerini insan\u0131n kendi i\u015fini se\u00e7me olana\u011f\u0131 al\u0131yor. Kendi kaderini tayin etmek, kendi kendini belirlemek, \u00e7oktan belirlenmi\u015f olan i\u015fb\u00f6l\u00fcm\u00fc dahilinde bana en b\u00fcy\u00fck m\u00fck\u00e2fat\u0131 vaat eden sekt\u00f6re girmemin m\u00fcmk\u00fcn oldu\u011fu anlam\u0131na geliyor.<\/p>\n

HORKHEIMER\u2014 \u00d6zg\u00fcrl\u00fc\u011f\u00fcn kendi kendini belirlemekten iba\u00adret oldu\u011fu fikri asl\u0131nda epey zavall\u0131ca, \u00f6zellikle de evvelce efendinin buyurdu\u011fu bir i\u015fi \u015fimdi ki\u015finin kendisinin se\u00e7ti\u011fi d\u0131\u015f\u0131nda bir anlama gelmiyorsa; kald\u0131 ki efendi de kendi kendisi\u00adni belirlemi\u015f de\u011fildir.<\/p>\n

ADORNO\u2014 Kendi kendini belirleme kavram\u0131n\u0131n \u00f6zg\u00fcrl\u00fckle bir ilgisi yok. Kant’a g\u00f6re, \u00f6zerklik kendine itaat etmektir.<\/p>\n

HORKHEIMER\u2014 Feodalizmin yanl\u0131\u015f anla\u015f\u0131lmas\u0131.<\/p>\n

ADORNO\u2014 Zorunlu yanl\u0131\u015f bilin\u00e7, ideoloji.<\/p>\n

HORKHEIMER\u2014 Alman idealizmi, burjuva ideolojisi: feoda\u00adlizmdeki kendi kendini belirleme yan\u0131lsamas\u0131n\u0131n, burjuvazi\u00adnin bak\u0131\u015f a\u00e7\u0131s\u0131ndan, mutlak olarak konumland\u0131r\u0131lmas\u0131.<\/p>\n

ADORNO\u2014 Transandantal tam-alg\u0131(6): mutlakla\u015ft\u0131r\u0131lm\u0131\u015f emek. Esasen toplum i\u00e7inde tayin edilmi\u015f bir ili\u015fki olan emek, sanki bizatihi \u00f6zg\u00fcrl\u00fckm\u00fc\u015f gibi yorumlan\u0131yor.<\/p>\n

HORKHEIMER\u2014 Do\u011fu B\u00f6lgesi’nde*, y\u00fck\u00fcml\u00fcl\u00fcklerini yerine getiremeyen insanlar\u0131n \u00e7arpt\u0131r\u0131ld\u0131\u011f\u0131 korkun\u00e7 cezalar. D\u00fcnya\u00adn\u0131n iki yans\u0131nda da hakim olan t\u00fcketim ideolojisi do\u011frudan bununla ba\u011flant\u0131l\u0131. \u00c7al\u0131\u015fman\u0131n kar\u015f\u0131t\u0131n\u0131n ancak t\u00fcketim olabi\u00adlece\u011fi d\u00fc\u015f\u00fcn\u00fcl\u00fcyor.<\/p>\n

ADORNO\u2014 Karl Kraus insan\u0131n t\u00fcketici ya da \u00fcretici olarak ya\u00adrat\u0131lmad\u0131\u011f\u0131n\u0131, insan olarak yarat\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyordu. (6)<\/p>\n

HORKHEIMER\u2014 Bug\u00fcnlerde daha ziyade i\u015f\u00e7i-i\u015fveren birlikle\u00adrinden bahsediliyor.<\/p>\n

ADORNO\u2014 B\u00fct\u00fcn kar\u015f\u0131tl\u0131klar ayn\u0131 kefeye konuyor.<\/p>\n

HORKHEIMER\u2014 Biz kaotik olan\u0131n taraf\u0131nday\u0131z, hen\u00fcz dahil edilmemi\u015f olan\u0131n.<\/p>\n

ADORNO\u2014 Kaotik olan\u0131 savunamazs\u0131n. Misal: Engels’in bo\u00ad\u011fuculu\u011fu.<\/p>\n

HORKHEIMER\u2014 Birinin bir kad\u0131n bedenine \u015fehvetle dokun\u00admas\u0131n\u0131n burjuva d\u00fcnyas\u0131nda, ta Roma’dan beri, neden deh\u015fet verici bir \u015fey say\u0131ld\u0131\u011f\u0131n\u0131 h\u00e2l\u00e2 anlam\u0131\u015f de\u011filiz. En k\u00f6t\u00fc ve en iyi olanla ba\u011flant\u0131l\u0131 bir \u015fey bu. M\u00fcbadele d\u00fcnyasma duyulan tik\u00adsinti burada kendine bir s\u0131\u011fmak buldu. Burjuva olmayan\u0131n, kendisini a\u015fkta muhafaza etti\u011fi varsay\u0131l\u0131yor.<\/p>\n

ADORNO\u2014Burjuva cinsel tabular\u0131 “ilk gece hakk\u0131”yla ba\u011flan\u00adt\u0131l\u0131 muhtemelen. Kad\u0131nlar bedenlerini kendi tasarruflar\u0131 alt\u0131na almal\u0131. \u0130nsanlar\u0131n kendisi bizzat m\u00fclk haline geliyor. Cinsellik bunu tehlikeye at\u0131yor ve dolay\u0131s\u0131yla da cinsiyetler aras\u0131nda uzun s\u00fcredir devam eden sava\u015fa ortam haz\u0131rl\u0131yor.<\/p>\n

HORKHEIMER\u2014 Kant’\u0131n evlilik tan\u0131m\u0131. (8) A\u015fk muhtemelen bur\u00adjuva toplumunun yanl\u0131\u015f olumsuzlanmas\u0131n\u0131 i\u00e7eriyor.<\/p>\n

ADORNO\u2014 A\u015fk burjuva toplumunu yetersiz bir \u015fekilde olumsuzluyor ve bu olumsuzlamas\u0131yla da onu s\u00fcrekli k\u0131l\u0131yor.<\/p>\n

HORKHEIMER\u2014 D\u00fcnyada \u00e7al\u0131\u015fmaya adanan tek bir ilahi h\u00fc\u00adk\u00fcm s\u00fcr\u00fcyor, ama o da t\u00fcm\u00fcyle negatif de\u011fil. Machiavelli.<\/p>\n

ADORNO\u2014 Mutluluk \u00e7al\u0131\u015fmaya ba\u011fl\u0131.<\/p>\n

HORKHEIMER\u2014 \u00c7al\u0131\u015fmay\u0131 mutlulukla kar\u0131\u015ft\u0131rmaktan daha beter bir \u015fey yok.<\/p>\n

ADORNO\u2014 \u00c7aba sarf etmek cinsel mutlulu\u011fun ayr\u0131lmaz bir par\u00e7as\u0131. \u00c7al\u0131\u015fman\u0131n ayn\u0131 zamanda mutluluk oldu\u011fu do\u011frudur do\u011fru olmas\u0131na, ama bunu [yazaca\u011f\u0131m\u0131z kitapta] s\u00f6yleyeme\u00adyiz. Mutlulu\u011fu \u00e7al\u0131\u015fmakta bulmam\u0131z\u0131n sebebi, bizim de burju\u00adva olmam\u0131z m\u0131 yoksa?<\/p>\n

HORKHEIMER\u2014 Freud. \u00d6l\u00fcm d\u00fcrt\u00fcs\u00fc.”<\/p>\n

* Almanya’n\u0131n, 1945’ten II. D\u00fcnya Sava\u015f\u0131’n\u0131n sonuna kadar Sovyetler Birli\u011fi’nin i\u015fgali alt\u0131nda olan do\u011fu b\u00f6lgesi. 8 Ekim 1949’da bu b\u00f6lge Demokratik Almanya Cumhuriyeti oldu. -\u00e7.n.<\/em><\/span>
\n(6) Kant’ta saf bi\u00e7imsel, orijinal, de\u011fi\u015fmez olan, b\u00fct\u00fcn fikir ve kavramlar\u0131n\u00a0 gerekli ko\u015fulunu olu\u015fturan \u00f6zbilin\u00e7.<\/span>
\n(7) Karl Kraus, Die Fackel<\/em>, no. 406-412, 5 Ekim 1915, s. 96.<\/span>
\n(8) Kant’a g\u00f6re evlilik, “farkl\u0131 cinsiyetlerden iki ki\u015finin, cinsiyet \u00f6zellikleri\u00adnin ya\u015fam boyu kar\u015f\u0131l\u0131kl\u0131 m\u00fclkiyeti i\u00e7in birle\u015fmesi”dir (Metaphysik der Sitten. Rechtslehre<\/em>, \u00a7 24, Kants Werke<\/em>, Cilt VI i\u00e7inde, Akademieausgabe, Berlin 1968, s. 277).<\/span><\/p>\n

Theodor W. Adorno & Max Horkheimer, Teori ve Pratik \u00dczerine Bir Tart\u0131\u015fma (1956), Metis Yay\u0131nlar\u0131, \u00e7ev. Orhan K\u0131l\u0131\u00e7, 2013, s. 19-24.<\/p>\n","protected":false},"excerpt":{"rendered":"

“(12 Mart, \u00f6\u011fleden \u00f6nce) HORKHEIMER\u2014 Teddie k\u00f6hnemi\u015f bir \u00e7ift kavram\u0131 kurtarmak istiyor: teori ve pratik. ADORNO\u2014 Yahudilerin katledilmeleri, bir kur\u015fun daha harca\u00admaya de\u011fmeyecekleri i\u00e7in canl\u0131 canl\u0131 g\u00f6m\u00fclmeleriyle, d\u00fcnya\u00ady\u0131 de\u011fi\u015ftirmesi beklenen teori aras\u0131ndaki u\u00e7urum. HORKHEIMER\u2014 Taban tabana z\u0131t iki inan\u00e7: ilerlemeye duyu\u00adlan inan\u00e7 -ki bu Marksizm i\u00e7in de ge\u00e7erli- ve tarihin bunu ba\u00ad\u015faramayaca\u011f\u0131 g\u00f6r\u00fc\u015f\u00fc. ADORNO\u2014 Ama … Continue reading Adorno & Horkheimer, Tarihsel \u0130mk\u00e2n, \u00c7al\u0131\u015fma, Bo\u015f Zaman ve \u00d6zg\u00fcrl\u00fck – I<\/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":[33,101,46],"tags":[266,265,263,264,74],"class_list":["post-973","post","type-post","status-publish","format-standard","hentry","category-alinti","category-felsefe","category-siyaset","tag-bos-zaman","tag-calisma","tag-max-horkheimer","tag-teori-ve-pratik-uzerine-bir-tartisma","tag-theodor-w-adorno"],"aioseo_notices":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p9WYIs-fH","jetpack-related-posts":[{"id":2305,"url":"https:\/\/yalpertem.com\/blog\/2018\/11\/17\/han-adorno-uykusuz-gece-ve-zamanin-ufalanisi\/","url_meta":{"origin":973,"position":0},"title":"Han, Adorno, Uykusuz Gece ve Zaman\u0131n Ufalan\u0131\u015f\u0131","author":"yalpertem","date":"17 November 2018","format":false,"excerpt":"Bu pasaj\u0131 seviyorum, Minima Moralia'ya da gittim buradan, uykusuz gecelerde \u00e2n\u0131n deneyimi \u00fczerine d\u00fc\u015f\u00fcnerek vakit ge\u00e7irilebilecek fikir k\u0131r\u0131nt\u0131lar\u0131 ve ba\u011flar i\u00e7eriyor. G\u00f6zler falta\u015f\u0131 gibi a\u00e7\u0131ld\u0131\u011f\u0131nda Cioran'a y\u00fcr\u00fcy\u00fcp gelse insan, biraz yorulur ve t\u00fckenir, uykuya dalabilir. Hi\u00e7 m\u00fcmk\u00fcn de\u011filse uyumak, o kadar y\u00f6netilmemi\u015fse zaman, yine de \u00e7ok tedirgin de\u011filse zihin, belki\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\/11\/byung-chul-han-zaman%C4%B1n-kokusu-199x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":906,"url":"https:\/\/yalpertem.com\/blog\/2018\/01\/25\/sayin-aydinlanmacilik-mitosundan-kesik-basa\/","url_meta":{"origin":973,"position":1},"title":"Say\u0131n, Ayd\u0131nlanmac\u0131l\u0131k Mitosundan Kesik Ba\u015fa","author":"yalpertem","date":"25 January 2018","format":false,"excerpt":"\"Ayd\u0131nlanmac\u0131l\u0131\u011f\u0131n bir mitos, mitosun da bir Ayd\u0131nlanmac\u0131l\u0131k oldu\u011funu, di\u011fer canl\u0131larla kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131nca insan\u0131n ba\u015f\u0131na bela olan dikilme cinneti y\u00fcz\u00fcnden Ayd\u0131nlanmac\u0131l\u0131\u011f\u0131n da mitosun da do\u011fal mek\u00e2n kar\u015f\u0131s\u0131nda duyulan korkudan kaynakland\u0131\u011f\u0131n\u0131 yaz\u0131yor Adorno ve Horkheimer. Ayd\u0131nlanmac\u0131l\u0131k mek\u00e2n\u0131 ele ge\u00e7irmeye \u00e7al\u0131\u015f\u0131rken, mitos onunla uyum sa\u011flamaya, ona benzemeye, ona d\u00f6n\u00fc\u015fmeye \u00e7al\u0131\u015f\u0131yor. Korkudan, korktu\u011funa egemen olmak\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\/%C3%B6l%C3%BCm-terbiyesi-zeynep-say%C4%B1n-199x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":276,"url":"https:\/\/yalpertem.com\/blog\/2017\/09\/04\/adorno-kosmak-ve-yurumek-uzerine\/","url_meta":{"origin":973,"position":2},"title":"Adorno, Ko\u015fmak ve Y\u00fcr\u00fcmek \u00dczerine","author":"yalpertem","date":"4 September 2017","format":false,"excerpt":"\"Sokakta ko\u015fan ki\u015fi bir deh\u015fet havas\u0131 yayar \u00e7evreye. Aya\u011f\u0131 tak\u0131lan zavall\u0131n\u0131n d\u00fc\u015fmemek i\u00e7in yapt\u0131\u011f\u0131 hareketler, d\u00fc\u015ferken yapaca\u011f\u0131 hareketlere benzemi\u015ftir \u00e7oktan. Dik tutulmaya \u00e7al\u0131\u015f\u0131lan kafan\u0131n konumu, bo\u011fulmakta olan adam\u0131nkini and\u0131r\u0131r; y\u00fcz de sanki i\u015fkence alt\u0131ndaym\u0131\u015f gibi buru\u015fmu\u015f ve kas\u0131lm\u0131\u015ft\u0131r. \u0130leri bakmas\u0131 gerekiyordur, geriye bakarsa sanki bir d\u00fc\u015fman\u0131n g\u00f6lgesine basarak donup kalacak\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\/minima-moralia-theodor-w-adorno-189x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":6633,"url":"https:\/\/yalpertem.com\/blog\/2024\/02\/02\/hedda-gabler-i-adorno\/","url_meta":{"origin":973,"position":3},"title":"Hedda Gabler I | Adorno","author":"yalpertem","date":"2 February 2024","format":false,"excerpt":"Hedda Gabler \u00fczerine metinler ve imajlar istifleyece\u011fim. \" Hedda Gabler'in ger\u00e7ek ya\u015fam\u0131. \u2013 On dokuzuncu y\u00fczy\u0131l\u0131n estetizmi, d\u00fc\u015f\u00fcnce tarihinin i\u00e7sel bir konusu olarak de\u011fil, toplumsal \u00e7at\u0131\u015fmalar i\u00e7indeki ger\u00e7ek temeline bakarak kavranabilir ancak. Ahlak d\u0131\u015f\u0131l\u0131\u011f\u0131n temelinde rahats\u0131z bir vicdan yat\u0131yordu. Ele\u015ftirmenler, burjuva toplumuna sadece ekonomi alan\u0131nda de\u011fil, ahlak alan\u0131nda da o\u2026","rel":"","context":"In "al\u0131nt\u0131"","block_context":{"text":"al\u0131nt\u0131","link":"https:\/\/yalpertem.com\/blog\/category\/alinti\/"},"img":{"alt_text":"","src":"","width":0,"height":0},"classes":[]},{"id":1786,"url":"https:\/\/yalpertem.com\/blog\/2018\/06\/26\/kocak-gokturk-oznel-sol-tarih\/","url_meta":{"origin":973,"position":4},"title":"Ko\u00e7ak & G\u00f6kt\u00fcrk, Ki\u015fisel Sol Tarih","author":"yalpertem","date":"26 June 2018","format":false,"excerpt":"\" Y\u00dcCEL G\u00d6KT\u00dcRK\u2013 1948 do\u011fumlusunuz. 1968'de ya\u015f 20. ODT\u00dc'l\u00fcs\u00fcn\u00fcz. Ve o d\u00f6nemde T\u0130P'lisiniz. ORHAN KO\u00c7AK\u2013 O s\u0131rada \u00f6yle, evet. Niye T\u0130P'liyim, onu da bilmiyorum. Durum \u00e7ok kolay de\u011fi\u015febilirdi. 68 sadece Fransa de\u011fil, malum, Prag Bahar\u0131 da var: Stalinizme kar\u015f\u0131 \"insan y\u00fczl\u00fc sosyalizm\". O olay \u00f6nemliydi. Bir y\u0131l sonra daha da\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\/orhan-ko%C3%A7ak-y%C3%BCcel-g%C3%B6kt%C3%BCrk-turgut-uyar-ve-baska-seyler-198x300.jpg?resize=350%2C200","width":350,"height":200},"classes":[]},{"id":1432,"url":"https:\/\/yalpertem.com\/blog\/2018\/05\/10\/tarkovski-gecmisten-gunumuze-insanlik\/","url_meta":{"origin":973,"position":5},"title":"Tarkovski, Ge\u00e7mi\u015ften G\u00fcn\u00fcm\u00fcze \u0130nsanl\u0131k","author":"yalpertem","date":"10 May 2018","format":false,"excerpt":"\" 9 Eyl\u00fcl Garip olan \u015fey insanlar herhangi bir nedenden dolay\u0131, bu bir yap\u0131m ya da co\u011frafya olabilir, biraraya geldiklerinde birbirlerinden nefret etmeye ba\u015flay\u0131p birbirlerini a\u015fa\u011f\u0131l\u0131yorlar. \u00c7\u00fcnk\u00fc herkes kendini seviyor. Toplum, er ya da ge\u00e7 \u015feytani, k\u00f6t\u00fc ve \u00f6l\u00fcmc\u00fcl bulutlar gibi y\u00fckselip k\u0131talar\u0131n \u00fczerini kaplayacak bir ill\u00fczyondur. Tek bir \u015feyi\u2026","rel":"","context":"In "genel"","block_context":{"text":"genel","link":"https:\/\/yalpertem.com\/blog\/category\/genel\/"},"img":{"alt_text":"","src":"https:\/\/i0.wp.com\/yalpertem.com\/blog\/wp-content\/uploads\/2018\/05\/andrey-tarkovsky-zaman-zaman-i%C3%A7inde-203x300.png?resize=350%2C200","width":350,"height":200},"classes":[]}],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/973","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=973"}],"version-history":[{"count":0,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/posts\/973\/revisions"}],"wp:attachment":[{"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/media?parent=973"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/categories?post=973"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/yalpertem.com\/blog\/wp-json\/wp\/v2\/tags?post=973"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}