{"id":13651,"date":"2017-04-01T12:11:26","date_gmt":"2017-04-01T09:11:26","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=13651"},"modified":"2018-02-12T12:39:05","modified_gmt":"2018-02-12T09:39:05","slug":"kitapci-rafi-158","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2017\/04\/01\/kitapci-rafi-158","title":{"rendered":"Kitap\u00e7\u0131 Raf\u0131 – 158"},"content":{"rendered":"

Yeni Bir Erdeme D\u00f6n\u00fc\u015fen Sa\u011fl\u0131\u011fa Kar\u015f\u0131<\/strong><\/p>\n

– Jonathan M. Metzl, Anna Kirkland, \u00c7ev. Nurettin Elh\u00fcseyni, Yap\u0131 Kredi Yay\u0131nlar\u0131, 2017, 268 s.<\/strong><\/p>\n

\u0130nsan neden \u201csa\u011fl\u0131\u011fa kar\u015f\u0131\u201d olsun? Her durumda sa\u011fl\u0131ktan yana olmak gerekmez mi?
\nSa\u011fl\u0131\u011fa Kar\u015f\u0131<\/em>\u2019daki makalelere imza atan tarih, edebiyat, t\u0131p ve hukuk uzmanlar\u0131na g\u00f6re, g\u00fcn\u00fcm\u00fcz\u00fcn h\u00e2kim sa\u011fl\u0131k anlay\u0131\u015f\u0131na kar\u015f\u0131 olmak zorunday\u0131z. Sa\u011fl\u0131k art\u0131k hasta olmamak anlam\u0131na gelmiyor, belli bir bedensel durumu i\u015faret ediyor. \u0130deolojik ve ticari bir ara\u00e7 haline gelmi\u015f durumda. Ahlaki yarg\u0131lar\u0131m\u0131z\u0131 sa\u011fl\u0131\u011fa dayand\u0131r\u0131yoruz, \u00fcr\u00fcn satmak, hatta belli gruplar\u0131 sa\u011fl\u0131k hizmetlerinden mahrum b\u0131rakmak i\u00e7in sa\u011f\u00adl\u0131\u011f\u0131 kullan\u0131yoruz. Sa\u011fl\u0131\u011fa atfetti\u011fimiz nerdeyse kutsal stat\u00fc, onu her t\u00fcrl\u00fc ele\u015ftiriden koruyor. Oysa bir doktorla hastas\u0131n\u0131n uygulanacak tedaviye ku\u015fkuyla yakla\u015fma\u00adlar\u0131 bile sa\u011fl\u0131\u011f\u0131n oturtuldu\u011fu zemini sarsacak, yeni ili\u015fki bi\u00e7imlerinin \u00f6n\u00fcn\u00fc a\u00e7acakt\u0131r. Bir test asl\u0131nda neyi \u00f6l\u00e7er? Uygulanacak tedavi y\u00f6n\u00adtemi i\u00e7in hasta nelerden vazge\u00e7ecektir? B\u00fct\u00fcn bunlar gerekli midir?
\nSa\u011fl\u0131k end\u00fcstrisini y\u00f6neten odaklar\u0131n her zamankinden g\u00fc\u00e7l\u00fc oldu\u011fu g\u00fcn\u00fcm\u00fczde, sa\u011fl\u0131\u011fa bamba\u015fka bir g\u00f6zle yakla\u015fmam\u0131z \u015fart. Sa\u011fl\u0131\u011fa Kar\u015f\u0131\u00a0<\/em>bu konudaki temel ipu\u00e7lar\u0131n\u0131 sunan bir kaynak.<\/p>\n

D\u00fcnya Tarihinin Yap\u0131s\u0131<\/strong><\/p>\n

-\u00dcretim Tarzlar\u0131ndan M\u00fcbadele Tarzlar\u0131na, Kojin Karatani, \u00c7ev. Ali Karatay, Metis Yay\u0131nlar\u0131, 2017, 432 s.<\/strong><\/p>\n

Toplumsal formasyonlar tarihini m\u00fcbadele tarzlar\u0131 perspektifinden yeniden de\u011ferlendirmeye y\u00f6nelik bir giri\u015fim olan bu kitap, g\u00fcn\u00fcm\u00fcz Sermaye-Ulus-Devlet sistemini kavray\u0131p a\u015fma \u00e7abas\u0131n\u0131n bir \u00fcr\u00fcn\u00fc.<\/p>\n

Marx\u2019\u0131n d\u00fcnya tarihi perspektifini sistematik bir bi\u00e7imde yeniden okuyan Karatani, ele\u015ftirisinin odak noktas\u0131n\u0131 \u00fcretim tarzlar\u0131ndan m\u00fcbadele tarzlar\u0131na kayd\u0131r\u0131yor. G\u00f6\u00e7ebe kabilelerin ay\u0131rt edici \u00f6zelli\u011fi olan kaynaklar\u0131 ortak bir havuzda toplamay\u0131, yerle\u015fik tar\u0131m\u0131n benimsenmesinden sonra geli\u015ftirilen arma\u011fan m\u00fcbadelesi sistemlerini, devletin do\u011fu\u015fuyla birlikte ortaya \u00e7\u0131kan korunmaya kar\u015f\u0131l\u0131k itaat m\u00fcbadelesini, kapitalizme damgas\u0131n\u0131 vuran meta m\u00fcbadelelerini inceliyor ve gelece\u011fin bir m\u00fcbadele tarz\u0131 olarak arma\u011fan m\u00fcbadelesinin d\u00f6n\u00fc\u015f\u00fc \u00fczerinde duruyor. Karatani\u2019ye g\u00f6re mevcut Sermaye-Ulus-Devlet \u00fc\u00e7l\u00fc sisteminin a\u015f\u0131lmas\u0131 anlam\u0131na gelen bu nihai a\u015famay\u0131 kavraman\u0131n en iyi yolu Kant\u2019\u0131n ebedi bar\u0131\u015f \u00fczerine yaz\u0131lar\u0131ndan ge\u00e7iyor.<\/p>\n

Kuantum Mekani\u011fi<\/strong><\/p>\n

– Leonard S\u00fcsskind-Art Friedman, \u00c7ev. Zekeriya Ayd\u0131n, Alfa Yay\u0131nc\u0131l\u0131k, 2017, 342 s. <\/strong><\/p>\n

Kuantum Mekani\u011fi<\/em>, insanlara \u00f6nce anla\u015f\u0131lmas\u0131 zor g\u00f6r\u00fcnen kuantum mekani\u011fi d\u00fcnyas\u0131n\u0131n kuram\u0131n\u0131 ve ilgili matemati\u011fi sunarken, atomalt\u0131 cisimlerin davran\u0131\u015flar\u0131n\u0131 matematiksel soyutlamalarla i\u015fleyerek bu zor alana temel bir giri\u015f sunuyor. Bu kitap kuantum mant\u0131\u011f\u0131n\u0131n t\u00fcm acayipli\u011fini seve seve kucakl\u0131yor. Kuantum mekani\u011finin acayipli\u011finin tam olarak ne oldu\u011funu, kesin matematiksel ayr\u0131nt\u0131larla a\u00e7\u0131kl\u0131yor. Kitap, evrenimizde en temelde kuantum davran\u0131\u015f\u0131n\u0131n var oldu\u011funu, evrenimizin sadece ve sadece kuantum yasalar\u0131 uyar\u0131nca i\u015fledi\u011fini, klasik mekani\u011fin ancak bir yakla\u015ft\u0131rma oldu\u011funu vurguluyor. Bu ba\u011flamda, kuantum durumlar\u0131n\u0131n ilkelerini, belirsizlik ve zamana ba\u011fl\u0131l\u0131\u011f\u0131, dolan\u0131kl\u0131k olgusunu, par\u00e7ac\u0131k ve dalga ikili\u011fini en \u015feffaf bi\u00e7imde ortaya seriyor.<\/p>\n

Anadolu Sel\u00e7uklular\u0131 <\/strong><\/p>\n

– Bir Hanedan\u0131n Evrimi, Song\u00fcl Mecit, \u00c7ev.\u00d6zkan Akp\u0131nar, \u0130leti\u015fim Yay\u0131nlar\u0131, 2017, 344 s.<\/strong><\/p>\n

Anadolu (Rum) Sel\u00e7uklular\u0131n\u0131n ideoloji ve zihniyet tarihinin izine d\u00fc\u015fen bu kitap, bug\u00fcne kadar tarihin bu b\u00f6l\u00fcm\u00fc i\u00e7in yap\u0131lm\u0131\u015f yorumlardan ve g\u00f6zlemlerden farkl\u0131 bir de\u011ferlendirme ortaya koyuyor. Anadolu Sel\u00e7uklu sultanlar\u0131n\u0131n g\u00f6\u00e7ebe beylerden Pers-\u0130slam h\u00fck\u00fcmdarlar\u0131na d\u00f6n\u00fc\u015fmelerini inceliyor. \u00d6zellikle, \u201ccihat\u201d kavram\u0131n\u0131n, Anadolu Sel\u00e7uklular\u0131 i\u00e7in, politikalar\u0131na \u015fekil verecek kadar \u00f6nemli olup olmad\u0131\u011f\u0131n\u0131 masaya yat\u0131r\u0131yor. Bunu yaparken Bizans ve Anadolu Sel\u00e7uklu kaynaklar\u0131n\u0131, g\u00fcn\u00fcm\u00fcze ula\u015fan sikkeleri ve kitabeleri kullanan Mecit, kitap boyunca Anadolu Sel\u00e7uklular\u0131n\u0131n ba\u015far\u0131s\u0131n\u0131n askeri de\u011fil, ideolojik oldu\u011funu g\u00f6steriyor. Anadolu\u2019daki Sel\u00e7uklular, k\u00fc\u00e7\u00fck bir beyli\u011fin h\u00fck\u00fcmdarlar\u0131ndan Anadolu\u2019nun neredeyse tamam\u0131na h\u00fckmeden sultanlara d\u00f6n\u00fc\u015fmeyi nas\u0131l ba\u015fard\u0131lar? Bu devletin kurulu\u015funu m\u00fcmk\u00fcn k\u0131lan etkenler nelerdi?<\/p>\n

Kar\u015f\u0131 Ate\u015fler<\/strong><\/p>\n

– Pierre Bourdieu, \u00c7ev. <\/strong>Serta\u00e7 Canbolat, Sel Yay\u0131nc\u0131l\u0131k, 2017, 140 s.<\/strong><\/p>\n

Neoliberalizmin totaliter ve antidemokratik karakterini ilk kavrayan d\u00fc\u015f\u00fcn\u00fcrlerden biri olan Pierre Bourdieu\u2019n\u00fcn bu \u201ckar\u015f\u0131 ate\u015fleri\u201d, onun militan bir filozof olarak tavr\u0131n\u0131n da g\u00f6stergesi. Sartre\u2019dan ve Foucault\u2019dan devrald\u0131\u011f\u0131 gelenekle, bilgisini ve \u201centelekt\u00fcel sermayesi\u201dni neoliberalizme kar\u015f\u0131 toplumsal hareketlerin hizmetine sunan Bourdieu, ba\u015fta D\u00fcnya Bankas\u0131 ve IMF olmak \u00fczere, iktisat\u00e7\u0131lar\u0131n, gazeteci ve televizyoncular\u0131n, politikac\u0131lar\u0131n, \u201centelekt\u00fcellerin\u201d \u00fcretti\u011fi ve \u201cse\u00e7eneksiz\u201d diye sunulan egemen s\u00f6ylemi didik didik ediyor. Enternasyonal bir m\u00fccadele davetiyesi olarak okunabilecek her bir metinle Bourdieu, bilimin ve Akademi\u2019nin, egemenlerin emrinde yalan\u0131 ve demagojiyi yayabilece\u011fi gibi, s\u0131n\u0131f m\u00fccadelesinin bir arac\u0131 olabilece\u011finin de alt\u0131n\u0131 \u00e7iziyor.<\/p>\n

Peki ya Mozart? Peki ya Cinayet?<\/strong><\/p>\n

– Howard S. Becker, \u00c7ev. Ebru Ar\u0131can, Heretik Yay\u0131nc\u0131l\u0131k, 2017, 293 s.<\/strong><\/p>\n

Peki bunun sahas\u0131n\u0131 nerede yapmal\u0131y\u0131m hocam? Ve tabii ki nas\u0131l? Ama bunun i\u00e7in ka\u00e7 tane vakay\u0131 \u00e7al\u0131\u015fmam gerekir ki? \u00dcstelik nereden ba\u015flayaca\u011f\u0131m\u0131 ve neye bakmam gerekti\u011fini de bilmiyorum? Ka\u00e7 vaka, nas\u0131l bir y\u00f6ntem, nas\u0131l bir \u00e7\u0131karsama? \u00c2limane bir dile \u00e7evirdi\u011fimizde, esas\u0131nda sosyal bilimlerdeki karma\u015f\u0131k epistemolojik tart\u0131\u015fmalara ve elbette ihtilaflara da g\u00f6nderme yapan ve sadece zanaata yeni girmi\u015f \u00e7\u0131raklar\u0131n de\u011fil, en mahir ustalar\u0131n dahi \u00fczerlerinde halen anla\u015famad\u0131klar\u0131 bu sorulara Becker, kendi cevaplar\u0131n\u0131 veriyor; elbette yine olabildi\u011fince sarih d\u00fc\u015f\u00fcnerek ve yazarak ve yine her zaman yapt\u0131\u011f\u0131 gibi tart\u0131\u015fmay\u0131 pratik bir d\u00fczleme \u00e7ekerek. Sadece y\u00f6ntemsel olarak de\u011fil, bir ara\u015ft\u0131rma g\u00fcndemi ve sosyal bilim prati\u011fi olarak da Becker\u2019in bu husustaki tercihi elbette bir s\u0131r de\u011fil: vaka incelemeleri.<\/p>\n

Y\u00fcr\u00fcmenin Felsefesi<\/strong><\/p>\n

– Frederic Gros, \u00c7ev. Albina Uluta\u015fl\u0131, Kolektif Kitap, 2017, 192 s.<\/strong><\/p>\n

Nietzsche\u2019nin Kara Orman\u2019da y\u00fcr\u00fcrken g\u00f6z \u00e7ukurlar\u0131na dolan mutluluk g\u00f6zya\u015flar\u0131, Rimbaud\u2019nun tahta aya\u011f\u0131yla a\u00e7\u0131laca\u011f\u0131 \u00e7\u00f6llere dair kurdu\u011fu d\u00fc\u015f, yasakl\u0131 Rousseau\u2019nun Alpler\u2019deki ad\u0131mlar\u0131, Thoreau\u2019nun Walden\u2019daki gezintisi, Nerval\u2019in dar sokaklardaki aylakl\u0131\u011f\u0131 ve daha niceleri… Aylaklar, g\u00f6\u00e7ebeler, s\u00fcrg\u00fcnler, hac\u0131lar, ka\u00e7aklar, seyyahlar, m\u00fcnzeviler ve m\u00fclteciler y\u00fcr\u00fcyorlar. Peki y\u00fcr\u00fcmek, sadece evle i\u015f aras\u0131nda gidip gelmek, bir yerlere yeti\u015fmek ve ko\u015fu\u015fturmak de\u011fil de, evrenle \u00f6zel bir ritim, akort ya da hafifleme i\u00e7inde bulu\u015fmak olabilir mi? Yery\u00fcz\u00fcyle hemhal olup kendimizi ba\u015fkala\u015fmaya a\u00e7arak y\u00fcr\u00fcyebilir miyiz? Y\u00fcr\u00fcmek iki mesafe aras\u0131nda gidip gelmek de\u011fil, yarat\u0131c\u0131 bir eylemdir. Hem kendi yaln\u0131zl\u0131\u011f\u0131m\u0131za \u00e7ekildi\u011fimiz hem de toplum olarak bizi d\u00f6n\u00fc\u015ft\u00fcrecek bir aya\u011fa kalk\u0131\u015ft\u0131r. \u0130ki b\u00fckl\u00fcm v\u00fccudun kar\u015f\u0131s\u0131nda dikilmeye \u00e7al\u0131\u015fan, att\u0131\u011f\u0131 her ad\u0131mda yery\u00fcz\u00fcn\u00fcn ger\u00e7ek bir par\u00e7as\u0131 oldu\u011funu fark eden Homo Viator\u2019un eylemidir. \u00c7\u00fcnk\u00fc \u201cY\u00fcr\u00fcyen \u0130nsan\u201d kendi \u00fczerine \u00e7\u00f6ken kayg\u0131, haset ve korku yumaklar\u0131n\u0131 \u00e7\u00f6zer, varl\u0131\u011f\u0131n\u0131 yery\u00fcz\u00fcn\u00fcn ebediyen yeni olan kalbine d\u00fc\u011f\u00fcmler.<\/p>\n

\u0130kinci Me\u015frutiyet\u2019ten Cumhuriyete \u0130ki Devrim, \u0130ki S\u00fcre\u00e7<\/strong><\/p>\n

– Bahar Arslan, Isl\u0131k Yay\u0131nlar\u0131, 2017, 362 s.<\/strong><\/p>\n

Her ne kadar ge\u00e7mi\u015fe ait s\u00f6ylemsel bir dizge olsa da, b\u00fct\u00fcn tarih \u00e7al\u0131\u015fmalar\u0131 bug\u00fcn\u00fc anlamam\u0131zda ve yorumlamam\u0131zda bize \u00f6nc\u00fcl\u00fck ederler. O nedenle tarih her dem yeniden yaz\u0131l\u0131r. Bug\u00fcne kadar II. Me\u015frutiyet ve Cumhuriyet \u00fczerine \u00e7ok \u015fey yaz\u0131ld\u0131 ve s\u00f6ylendi. Zira 20. y\u00fczy\u0131l\u0131n \u015fafa\u011f\u0131nda \u00fclkemizde ger\u00e7ekle\u015fen bu iki yap\u0131sal d\u00f6n\u00fc\u015f\u00fcm\u00fcn aralar\u0131ndaki s\u00fcreklilikler ve k\u0131r\u0131lma noktalar\u0131 bug\u00fcn\u00fcn T\u00fcrkiye\u2019sini anlamam\u0131zda en \u00f6nemli kilometre ta\u015flar\u0131. Bahar Arslan bu ara\u015ft\u0131rmas\u0131yla bask\u0131n T\u00fcrk tarih yaz\u0131c\u0131l\u0131\u011f\u0131na h\u00e2kim olan zihniyetleri ve bu zihniyetlerin hem II. Me\u015frutiyet hem de Cumhuriyet \u00f6zelinde olu\u015fturdu\u011fu hegamonik, tarihsel, olgusal ve kuramsal s\u00f6ylemleri, bir tarih\u00e7i titizli\u011fiyle g\u00f6zler \u00f6n\u00fcne seriyor.<\/p>\n

Dervi\u015fler ve Sufi \u00c7evreler<\/strong><\/p>\n

– Ha\u015fim \u015eahin, Kitap Yay\u0131nevi, 2017, 264 s.<\/strong><\/p>\n

Kadim bir k\u00f6keni olmakla birlikte, \u0130slam medeniyeti i\u00e7inde m\u00fcstesna bir konuma sahip tasavvuf d\u00fc\u015f\u00fcncesinin temsilcisi olarak kabul edilen mutasavv\u0131flar, gerek ya\u015fad\u0131klar\u0131 d\u00f6nemlerde, gerekse \u00f6l\u00fcmlerinden sonra kendilerini takip eden m\u00fcritleri yahut etraflar\u0131nda olu\u015fan k\u00fclt sayesinde bireyleri ve toplumlar\u0131 derinden etkilediler. Sel\u00e7uklu ve Osmanl\u0131 d\u00f6nemlerinde kurulu\u015ftan y\u0131k\u0131l\u0131\u015fa hemen her devirde S\u00fcnni ya da di\u011fer anlay\u0131\u015flar\u0131 benimseyen, bazen sultanlarla \u00e7ok yak\u0131n ili\u015fkiler kurup, bazen de muhalif olmalar\u0131 nedeniyle takibata u\u011frayan, hatta idam edilen sufilerin mevcudiyeti biliniyor. Bu kitab\u0131n ilk b\u00f6l\u00fcm\u00fcnde sufilerin hayatlar\u0131ndan bahseden menak\u0131pnameler ve Alevi-Bekta\u015fi gelene\u011finde \u00f6nemli bir yeri olan vilayetnameler incelenmekte, \u201cDervi\u015fler ve Sufi \u00c7evreler\u201d ba\u015fl\u0131kl\u0131 ikinci b\u00f6l\u00fcmde ise Vefai tarikat\u0131na dair bir monografi ile \u00e7o\u011fu 1300-1600 y\u0131llar\u0131 aras\u0131nda ya\u015fam\u0131\u015f baz\u0131 sufilerin hayatlar\u0131na dair yaz\u0131lar yer almaktad\u0131r. Seyyid Ali Sultan, Emir Sikk\u00een\u00ee, Yaz\u0131c\u0131z\u00e2de Karde\u015fler, Otman Baba, Merzifonlu Piri Baba, Koyun Baba, Seyyid Vel\u00e2yet, Baba Haydar en-Nak\u015fbend\u00ee, Be\u015fikta\u015fl\u0131 Yahya Efendi ve L\u00e2\u2019l\u00eez\u00e2de Abd\u00fclb\u00e2ki Efendi kitapta biyografilerine yer verilen mutasavv\u0131flard\u0131r.<\/p>\n

E\u011fer Devlet \u00d6ld\u00fcr\u00fcrse<\/strong><\/p>\n

– Helmut Ortner, \u00c7ev. \u0130mrah Cilasun, Patika Kitap, 2017, 224 s.<\/strong><\/p>\n

Her zaman ve neredeyse her toplumda, devlet me\u015frulu\u011fuyla (sava\u015flar\u0131n d\u0131\u015f\u0131nda da) insanlar \u00f6ld\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Yasalar, infaz y\u00f6ntemleri ve idamlar\u0131n sergilenmeleri de\u011fi\u015fmi\u015f olsa da g\u00fcn\u00fcm\u00fcze \u201cadil\u201d bir \u015fey yap\u0131ld\u0131\u011f\u0131na dair inan\u00e7 kalm\u0131\u015ft\u0131r. Helmut Ortner ta\u015flamadan \u00e7arm\u0131ha germeye, idam sehpas\u0131ndan giyotine, elektrikli sandalyeden gaz odas\u0131na, hatta \u015fu anda ABD\u2019de kullan\u0131lan \u201cmedeni\u201d zehirli i\u011fneye kadar devlet infazlar\u0131n\u0131 yeniden kurgulayarak y\u00f6ntemlerini tasvir ediyor. Prof. Dr. Y\u00fccel Sayman\u2019\u0131n sons\u00f6z\u00fc ile katk\u0131da bulundu\u011fu eser, T\u00fcrkiye siyasi g\u00fcndeminde \u00f6l\u00fcm cezas\u0131n\u0131n olas\u0131 tekrardan y\u00fcr\u00fcrl\u00fc\u011fe konmas\u0131na dair yap\u0131lan tart\u0131\u015fmalar\u0131 ayd\u0131nlatan g\u00fcncel bir kitap. \u201cDevlet eliyle ger\u00e7ekle\u015ftirilen \u00f6l\u00fcmlerin tarihi, bir toplumun ahlaki durumuna dair bilgi veren \u00f6rf ve adetin foto\u011fraf\u0131d\u0131r.\u201d<\/p>\n

F\u0131\u00e7\u0131larda Ya\u015famak<\/strong><\/p>\n

– Sad\u0131k Usta, Librum Kitap, 2017, 248 s.<\/strong><\/p>\n

F\u0131\u00e7\u0131larda Ya\u015famak S\u0131rad\u0131\u015f\u0131 Devrimci Hayatlar<\/em> kitab\u0131, g\u00fcn\u00fcm\u00fcz\u00fcn ya\u015fam tarz\u0131na ve i\u00e7inde bulundu\u011fumuz toplumsal duruma y\u00f6nelik k\u00fclt\u00fcrel ele\u015ftiriler bar\u0131nd\u0131r\u0131yor. Ayn\u0131 zamanda gelece\u011fe y\u00f6nelik umut veren, uygarl\u0131\u011f\u0131n ye\u015fermesine, insanl\u0131\u011f\u0131n ilerlemesine katk\u0131da bulunan dehalar\u0131n, eylem adamlar\u0131n\u0131n, bilgelerin ve korkusuz kad\u0131nlar\u0131n ya\u015fam\u00f6yk\u00fclerini sunuyor. Kitapta anlat\u0131lan ki\u015filerin birka\u00e7\u0131 \u015f\u00f6yle; Marie Curie, Karl Marx, Ethem Nejat, Robert Owen, Suat Dervi\u015f, Gracchus Karde\u015fler, \u0130smail Gasp\u0131ral\u0131, Sun Yat-Sen, Babeuf.<\/p>\n

Bir Abd Projesi olarak AKP<\/strong><\/p>\n

– Merdan Yanarda\u011f, K\u0131rm\u0131z\u0131kedi Yay\u0131nlar\u0131, 2017, 254 s.<\/strong><\/p>\n

Merdan Yanarda\u011f, bu kitab\u0131nda, AKP\u2019yi i\u00e7 dinamiklere dayal\u0131 bir siyasal hareket olarak de\u011ferlendirmekle birlikte, ABD taraf\u0131ndan projelendirildi\u011fini ve iktidara ta\u015f\u0131nd\u0131\u011f\u0131n\u0131 ileri s\u00fcr\u00fcyor. AKP\u2019nin, emperyalizmle uyum i\u00e7inde hareket ederek iktidar olunabilece\u011fini d\u00fc\u015f\u00fcnen Siyasal \u0130slamc\u0131lar\u0131n partisi oldu\u011funu belirten Yanarda\u011f, bir t\u00fcr \u201csu\u00e7 ortakl\u0131\u011f\u0131\u201dna dikkat \u00e7ekiyor. Il\u0131ml\u0131 \u0130slam, B\u00fcy\u00fck Ortado\u011fu Projesi ve Yeni Muhafazak\u00e2rl\u0131k (Neo-Con) ile AKP aras\u0131ndaki ili\u015fkilerin de ele al\u0131nd\u0131\u011f\u0131 Bir ABD Projesi Olarak AKP<\/em>, Recep Tayyip Erdo\u011fan’\u0131n liderli\u011fiyle \u00f6zde\u015fle\u015fen AKP\u2019nin \u00f6yk\u00fcs\u00fcn\u00fc, 15 Temmuz darbesine uzanan \u00e7izgide g\u00f6zler \u00f6n\u00fcne seriyor. AKP\u2019nin analize tabi tutuldu\u011fu kitap, 2000’ler T\u00fcrkiye\u2019sinin bir \u00f6yk\u00fcs\u00fc oldu\u011fu iddias\u0131nda.<\/p>\n

\u00c7\u0131\u011fl\u0131k<\/strong><\/p>\n

– \u0130lhan Vardar, Evrim Yay\u0131nlar\u0131, 2016, 512 s.<\/strong><\/p>\n

Evrim Yay\u0131nlar\u0131 taraf\u0131ndan yay\u0131mlanan bu kitap, iki u\u00e7lu duygu durum bozuklu\u011fu vak\u0131as\u0131n\u0131n kurgulanmas\u0131ndan olu\u015fturulmu\u015f. \u00d6zel ya\u015fama m\u00fcdahale ilkesi gere\u011fi anlat\u0131lan karakterlerin isimleri rastlant\u0131sal olarak se\u00e7ilmi\u015f. Ama kitap i\u00e7indeki \u00f6zellikle mail ve mektup yaz\u0131\u015fmalar\u0131n\u0131n, karakterlerin o anki psikolojisini yans\u0131tmas\u0131 i\u00e7in m\u00fcdahale edilmeden aktar\u0131ld\u0131\u011f\u0131 belirtilmi\u015f. Yazar \u0130lhan Vardar \u00c7\u0131\u011fl\u0131k<\/em> kitab\u0131n\u0131 yazmas\u0131n\u0131n sebebini \u015f\u00f6yle a\u00e7\u0131kl\u0131yor: \u201cAnlat\u0131lanlar; bir hedef g\u00f6zetilmeden, toplumumuzda tabu olan ekonomik ve toplumsal boyutlar\u0131, san\u0131lan\u0131n aksine \u00e7ok \u00f6nemli olan bir konuda, yetkili organlar ve halk\u0131n dikkatini \u00e7ekebilmek ad\u0131na kaleme al\u0131nd\u0131. \u00d6zellikle anlat\u0131lan iki u\u00e7lu duygu durum bozuklu\u011fu rahats\u0131zl\u0131\u011f\u0131, toplumumuzun tahminen y\u00fczde iki bu\u00e7uk-\u00fc\u00e7 civar\u0131nda k\u0131sm\u0131n\u0131n ya\u015fad\u0131\u011f\u0131 bir sorundur. Tabii \u00f6zellikle bu t\u00fcr vakalar aileler taraf\u0131ndan gizlendi\u011fi i\u00e7in, kesin rakamlara ula\u015fmak ne yaz\u0131k ki m\u00fcmk\u00fcn olamamaktad\u0131r. Bu rakam, sadece tahmini hasta say\u0131s\u0131n\u0131 vermektedir. Bir de ki\u015finin sevdiklerini, ailesini ve yak\u0131nlar\u0131n\u0131 hesaba katarsan\u0131z, etkilenen ki\u015fi say\u0131s\u0131 ger\u00e7ekten \u00f6nemli bir rakama ula\u015fmaktad\u0131r. Ve \u00f6zellikle intihar vak\u0131alar\u0131n\u0131n en \u00e7ok g\u00f6r\u00fcld\u00fc\u011f\u00fc rahats\u0131zl\u0131k oldu\u011fu dikkate al\u0131nd\u0131\u011f\u0131nda, \u00f6nemi bir kat daha artmaktad\u0131r. Bir insan\u0131n ya\u015fam\u0131na son vermek istemesi d\u00fc\u015f\u00fcncesi, hangi ruh halinde ger\u00e7ekle\u015fmekte ve kendini neden bu kadar de\u011fersiz g\u00f6rd\u00fc\u011f\u00fc anla\u015f\u0131lmaya \u00e7al\u0131\u015f\u0131lmaktad\u0131r. Ve t\u0131bb\u0131n bu rahats\u0131zl\u0131\u011f\u0131 kontrol alt\u0131na alabildi\u011fi ger\u00e7e\u011fi varken, rahats\u0131zl\u0131\u011f\u0131n tabu olmas\u0131 \u2018kader\u2019 denilerek hekimlere gidilmemesi ve toplumdan saklanmas\u0131 e\u011filimi, korkun\u00e7 bir \u00e7eli\u015fki olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r.\u201d<\/p>\n

Ge\u00e7 Antik\u00e7a\u011f D\u00fcnyas\u0131 <\/strong><\/p>\n

– Peter Brown, \u00c7ev. <\/strong>Turhan Ka\u00e7ar, Alfa Yay\u0131nlar\u0131, 2017, 328 s.<\/strong><\/p>\n

Sosyal ve k\u00fclt\u00fcrel de\u011fi\u015fimler hakk\u0131ndaki bu \u00e7arp\u0131c\u0131 \u00e7al\u0131\u015fma, ge\u00e7 antik d\u00fcnyan\u0131n MS 150-750 y\u0131llar\u0131 aras\u0131nda neden ve nas\u0131l de\u011fi\u015fti\u011fini a\u00e7\u0131kl\u0131yor. Peter Brown bu y\u00fczy\u0131llarda, pek \u00e7ok k\u00f6kl\u00fc kadim k\u00fclt\u00fcr\u00fcn sonsuza kadar kayboldu\u011funu vurguluyor. 476\u2019da Roma \u0130mparatorlu\u011fu Bat\u0131 Avrupa\u2019dan kayboldu, 655 y\u0131l\u0131na gelindi\u011finde Pers \u0130mparatorlu\u011fu Yak\u0131ndo\u011fu\u2019dan silindi. Yazar ayn\u0131 d\u00f6nemde ola\u011fan\u00fcst\u00fc yeni ba\u015flang\u0131\u00e7lar\u0131n da oldu\u011funu g\u00f6sterirken, Avrupa\u2019da H\u0131ristiyanl\u0131\u011f\u0131n ve Yak\u0131ndo\u011fu\u2019da \u0130slam\u0131n geni\u015f etki alanlar\u0131n\u0131 da tan\u0131ml\u0131yor.<\/p>\n

\u0130nsan \u2013 \u0130nsan\u0131n Yarat\u0131l\u0131\u015f\u0131<\/strong><\/p>\n

– Y\u00fcksel Arslan-JacquesVallet, \u00c7ev. Esra \u00d6zdo\u011fan, Sel Yay\u0131nlar\u0131, 2017, 147 s.<\/strong><\/p>\n

Y\u00fcksel Arslan\u2019\u0131n 1986\u2019da ba\u015flay\u0131p 1999\u2019a dek s\u00fcrd\u00fcrd\u00fc\u011f\u00fc dizi, \u0130nsan<\/em>\u2019\u0131n ilk kitab\u0131. Bu bir sanat\u00e7\u0131n\u0131n (ressam\u0131n?) kitab\u0131 m\u0131, yoksa bir bilimadam\u0131n\u0131n kitab\u0131 m\u0131? Yoksa her ikisini ki\u015fili\u011finde ve sanat\u0131nda birle\u015ftirmi\u015f birinin kitab\u0131 m\u0131? Jacques Vallet, kitab\u0131n ba\u015f\u0131nda yer alan uzun s\u00f6yle\u015fisinde, bu soruyu hem kendine hem Arslan\u2019a soruyor. Y\u00fcksel Arslan ise hem s\u00f6zc\u00fcklerle hem arture ad\u0131n\u0131 verdi\u011fi elli resimle yan\u0131tl\u0131yor. Bir sanat\u00e7\u0131 i\u00e7in bilimin sonsuz bir esin kayna\u011f\u0131 oldu\u011funu g\u00f6zlerimizin \u00f6n\u00fcne sererek.<\/p>\n","protected":false},"excerpt":{"rendered":"

Yeni Bir Erdeme D\u00f6n\u00fc\u015fen Sa\u011fl\u0131\u011fa Kar\u015f\u0131 – Jonathan M. Metzl, Anna Kirkland, \u00c7ev. Nurettin Elh\u00fcseyni, Yap\u0131 Kredi Yay\u0131nlar\u0131, 2017, 268 s. \u0130nsan neden \u201csa\u011fl\u0131\u011fa kar\u015f\u0131\u201d olsun? Her durumda sa\u011fl\u0131ktan yana olmak gerekmez mi? Sa\u011fl\u0131\u011fa Kar\u015f\u0131\u2019daki makalelere imza atan tarih, edebiyat, t\u0131p ve hukuk uzmanlar\u0131na g\u00f6re, g\u00fcn\u00fcm\u00fcz\u00fcn h\u00e2kim sa\u011fl\u0131k anlay\u0131\u015f\u0131na kar\u015f\u0131 olmak zorunday\u0131z. Sa\u011fl\u0131k art\u0131k hasta […]<\/p>\n","protected":false},"author":429,"featured_media":13652,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[195,513],"tags":[210,1140],"class_list":["post-13651","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-158-sayi","category-kitapcil","tag-kitap","tag-kitapci-rafi"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/13651","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/users\/429"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=13651"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/13651\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/13652"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=13651"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=13651"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=13651"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}