{"id":15013,"date":"2016-08-01T15:30:37","date_gmt":"2016-08-01T12:30:37","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=15013"},"modified":"2017-12-21T15:53:32","modified_gmt":"2017-12-21T12:53:32","slug":"bir-gecis-donemi-ideolojisi-olarak-postmodernizm","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2016\/08\/01\/bir-gecis-donemi-ideolojisi-olarak-postmodernizm","title":{"rendered":"Bir ge\u00e7i\u015f d\u00f6nemi ideolojisi olarak\u00a0postmodernizm"},"content":{"rendered":"

Ad\u0131na ne denirse densin yeni bir \u00e7a\u011f i\u00e7inde, insan\u0131n yetenekleri \u00f6l\u00e7\u00fcs\u00fcnde katk\u0131 sa\u011flayaca\u011f\u0131 bir sistemden gereksinimleri \u00f6l\u00e7\u00fcs\u00fcnde yararlanmas\u0131, akl\u0131n\u0131, yaln\u0131z t\u00fcr\u00fcn\u00fcn de\u011fil b\u00fct\u00fcn canl\u0131l\u0131\u011f\u0131n yarar\u0131n\u0131 g\u00f6zeten bir ortak fayda bilinciyle kullanmas\u0131na ba\u011fl\u0131d\u0131r. Bu da, ancak bug\u00fcn i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z yap\u0131bozum s\u00fcrecinin fark\u0131nda olup onunla m\u00fccadele edecek bir bilin\u00e7lilikten beslenebilir. Yoksa postmodernizm, bug\u00fcn kendi ad\u0131 \u00e7evresinde yaratt\u0131\u011f\u0131 karma\u015f\u0131kl\u0131k, anla\u015f\u0131lamazl\u0131k ve bilinemezlik bulutu i\u00e7inde, ama olduk\u00e7a somut ama\u00e7lar\u0131 do\u011frultusunda, herhangi bir toplumsal diren\u00e7le kar\u015f\u0131la\u015fmadan yoluna devam eder.<\/em><\/p>\n

T\u00fcr\u00fcm\u00fcz\u00fcn d\u00fcnya \u00fczerindeki yolculu\u011funun, eldeki bulgulara g\u00f6re 200.000 y\u0131ll\u0131k bir ge\u00e7mi\u015fi var. Bu uzun ve zahmetli s\u00fcre\u00e7 i\u00e7inde Homo sapiens<\/em>\u2019in t\u00fcm d\u00fcnyaya hakim olmas\u0131n\u0131 sa\u011flayan ayr\u0131cal\u0131klar\u0131 aras\u0131nda, zihninin i\u00e7inde d\u00fcnyay\u0131 ve kendisini modelleyebildi\u011fi bir d\u00fc\u015f\u00fcnme yetisi geli\u015ftirmesi, d\u00fc\u015f\u00fcncelerini dil \u00fczerinden kodlay\u0131p payla\u015fabilme becerisi ve kodlanm\u0131\u015f bilgileri ku\u015faktan ku\u015fa\u011fa aktarabilme \u00f6zelli\u011fi bulunuyor.<\/p>\n

\u0130nsan\u0131n ya\u015fad\u0131klar\u0131ndan \u00e7\u0131kard\u0131\u011f\u0131 bilgileri \u00f6nce s\u00f6zl\u00fc sonra da yaz\u0131l\u0131 aktar\u0131m bi\u00e7imleri kullanarak zamana dayan\u0131kl\u0131 hale getirmesi, tarih dedi\u011fimiz u\u011fra\u015f\u0131n\u0131n malzemesi olan zengin birikimi olu\u015fturmakta. G\u00fcn\u00fcm\u00fczde sahip oldu\u011fu olanaklarla tarih, art\u0131k yaln\u0131zca ge\u00e7mi\u015f d\u00f6nemlerin an\u0131msanmas\u0131na de\u011fil, neden sonu\u00e7 ili\u015fkileri i\u00e7inde bug\u00fcn\u00fcn ayd\u0131nlat\u0131lmas\u0131na, kimi zamansa gelece\u011fe d\u00f6n\u00fck \u00f6ng\u00f6r\u00fclerde bulunulmas\u0131na yar\u0131yor.<\/p>\n

\u0130nsan\u0131n uzun tarihinin bug\u00fcn \u00fczerinde yorum yapabildi\u011fimiz d\u00f6nemi, be\u015f bin y\u0131l kadar \u00f6nce yaz\u0131n\u0131n bulunu\u015fuyla ba\u015flamakta. Kabileler aras\u0131 ili\u015fkilerden internet \u00e7a\u011f\u0131na geli\u015f boyunca ya\u015fanan geli\u015fmeleri, farkl\u0131 boyutlarda ve \u00e7ok katmanl\u0131 olarak incelemek m\u00fcmk\u00fcn. \u00d6ncelikle, \u00fcretim ve b\u00f6l\u00fc\u015f\u00fcm s\u00fcre\u00e7leri \u0131\u015f\u0131\u011f\u0131nda s\u0131n\u0131fsal iktidar m\u00fccadeleleri; devletler aras\u0131 sava\u015f\u0131mlarla siyasi tarih; kurumsal yap\u0131lar\u0131n de\u011fi\u015fimiyle toplumsal geli\u015fim; g\u00fcnl\u00fck ya\u015fam\u0131n g\u00f6stergelerine bakarak k\u00fclt\u00fcrel birikim; do\u011fayla ili\u015fkiler \u0131\u015f\u0131\u011f\u0131nda bilimsel ilerleme; insan\u0131n ya\u015fam\u0131 ve varl\u0131\u011f\u0131n\u0131 anlama \u00e7abas\u0131 i\u00e7inde ise, kendisini felsefede somutla\u015ft\u0131ran d\u00fc\u015f\u00fcnsel evrim, i\u00e7 i\u00e7e ge\u00e7mi\u015f bir sarmal halini alarak tarihin ak\u0131\u015f\u0131n\u0131 olu\u015fturuyor.<\/p>\n

\"\"Her biri ayr\u0131 ayr\u0131 ya da birbirleriyle etkile\u015fim i\u00e7inde yorumlan\u0131p anlat\u0131labilecek olan bu tarihsel s\u00fcre\u00e7ler, do\u011fal olarak tarih\u00e7inin ideolojik perspektifinden etkilenmekte. Bununla birlikte, asl\u0131nda kendileri de inceledikleri s\u00fcre\u00e7lerin birer t\u00fcrevi olan ideolojiler, tutarl\u0131 olabilmek i\u00e7in, benimsedikleri metodolojilerle kendi olu\u015fumlar\u0131n\u0131 da a\u00e7\u0131klayabilmek durumundalar. Bu durumda \u00f6ncelikle, kendisini yorumlayacak ideolojileri bi\u00e7imlendirme ayr\u0131cal\u0131\u011f\u0131na sahip olan \u201cinsan d\u00fc\u015f\u00fcncesinin geli\u015fim \u00f6yk\u00fcs\u00fc\u201d, di\u011fer s\u00fcre\u00e7lerin aras\u0131ndan \u00f6ne \u00e7\u0131k\u0131yor; dolay\u0131s\u0131yla, \u00f6zellikle de bu s\u00fcrecin iyi okunarak olabildi\u011fince geni\u015f ve ortak kabul arayan bir \u00e7er\u00e7eveye yerle\u015ftirilmesinin \u00f6nemi art\u0131yor. Tarihin daha do\u011fru okunmas\u0131na d\u00f6n\u00fck bu \u00e7aba, insan\u0131n yap\u0131c\u0131 ve yarat\u0131c\u0131 ya\u015fam\u0131 i\u00e7in de bir t\u00fcr g\u00fcvence niteli\u011fi ta\u015f\u0131yor.<\/p>\n

Buna kar\u015f\u0131n, giderek ya\u015fam\u0131 ve insan\u0131 daha fazla etkiledi\u011fine ku\u015fku olmayan yeni bir d\u00f6nem, tarihin b\u00fct\u00fcn birikimini de\u011fersiz, tarihselcili\u011fi de bir t\u00fcr d\u00fc\u015fman olarak g\u00f6rmekte. Yak\u0131n ge\u00e7mi\u015fte belirtileri ortaya \u00e7\u0131kan, ama \u015fimdiden insan t\u00fcr\u00fcn\u00fcn gelece\u011fini tehlikeye atma potansiyeliyle tart\u0131\u015f\u0131lan, ger\u00e7ekten de t\u00fcr\u00fcm\u00fcz\u00fcn y\u00f6n\u00fc belirsiz ba\u015fkala\u015fmas\u0131na d\u00f6n\u00fck i\u015faretleri fazlas\u0131yla bar\u0131nd\u0131ran; bug\u00fcn ge\u00e7i\u015f s\u00fcrecinde postmodernizm diye adland\u0131rd\u0131\u011f\u0131m\u0131z, ama hedeflerine ula\u015f\u0131rsa yak\u0131nda tarihin ba\u015fka bir evresi olarak kendi ad\u0131n\u0131 s\u00f6yleyecek yeni bir \u00e7a\u011f bu. G\u00fcn\u00fcm\u00fcz\u00fcn k\u00fcresel ekonomik d\u00fczeninin \u201ckendi iktidar\u0131n\u0131n sonsuzlu\u011fu\u201d sav\u0131na dayal\u0131 ideolojisi ve s\u00fcrekli alt\u0131n\u0131 \u00e7izdi\u011fi ge\u00e7mi\u015ften kopu\u015f teziyle, gelecek \u00fczerindeki tasar\u0131m tekelini g\u00fc\u00e7lendirerek, tarihselli\u011fe dayal\u0131 bir toplumsal muhalefetin direni\u015fini de yok etmeye \u00e7al\u0131\u015f\u0131yor.<\/p>\n

\u015euras\u0131 a\u00e7\u0131k ki, 21. y\u00fczy\u0131l\u0131n hen\u00fcz ba\u015flar\u0131nda i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnya, art\u0131k bir dayatma niteli\u011fi ta\u015f\u0131yan gelecek projeksiyonlar\u0131n\u0131n olas\u0131 tehlikeleriyle kar\u015f\u0131 kar\u015f\u0131ya. Bu durum, kendisine bi\u00e7ilen edilgen rol\u00fc kabul etmeyen insanlar\u0131n \u00f6n\u00fcne, ya\u015fam\u0131n t\u00fcm boyutlar\u0131 d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde ge\u00e7erlili\u011fi olmayacak bir b\u00fct\u00fcnsel reddedi\u015f de\u011fil ama, de\u011fi\u015ftirme ve y\u00f6netme g\u00fcc\u00fc ta\u015f\u0131yan bir bilin\u00e7lilik gere\u011fini \u00e7\u0131kart\u0131yor. S\u00f6z konusu gereklili\u011fin vazge\u00e7ilmez bir par\u00e7as\u0131 da, bug\u00fcnk\u00fc g\u00fc\u00e7 dengeleri ve iktidar yap\u0131lar\u0131 i\u00e7inde bask\u0131n hale gelen d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imlerinin ay\u0131rt edici \u00f6zelliklerini bilme ve eylemlili\u011finin varaca\u011f\u0131 noktalar\u0131 \u00f6ng\u00f6rebilme becerisi. Bu da ancak, toplumlar\u0131n insan d\u00fc\u015f\u00fcncesi \u00f6l\u00e7e\u011findeki tarihsel geli\u015fim \u00e7izgisini, \u201cya\u015fanan bug\u00fcn\u201d ve \u201cdayat\u0131lan yar\u0131n\u201d ile ili\u015fkilendirecek nesnel bir model ile m\u00fcmk\u00fcn. Ba\u015fka bir ifadeyle, insan d\u00fc\u015f\u00fcncesinin kendi tarihi i\u00e7indeki \u00f6yk\u00fcs\u00fc, postmodernizm ve sonras\u0131n\u0131n ta\u015f\u0131d\u0131\u011f\u0131 tehdit kar\u015f\u0131s\u0131nda, s\u00f6z konusu ard\u0131llar\u0131n\u0131 da kapsayacak \u015fekilde g\u00f6zden ge\u00e7irilmek durumunda.<\/p>\n

Bu \u00e7abaya katk\u0131 sa\u011flamak i\u00e7in giri\u015filen, ama ta\u015f\u0131d\u0131\u011f\u0131 iddian\u0131n gerektirdi\u011fi geni\u015f birikimle aras\u0131ndaki mesafeyi ak\u0131l y\u00fcr\u00fctmelerle kapatmaya \u00e7al\u0131\u015fan bu u\u011fra\u015f\u0131, do\u011fruluk ve kesinlik de\u011fil ama, geli\u015fim i\u00e7in s\u00fcrekli de\u011fi\u015fim arayan ki\u015fisel d\u00fc\u015f\u00fcncelerimin yaln\u0131zca s\u0131nanma ama\u00e7l\u0131 bir payla\u015f\u0131m\u0131ndan ibaret.<\/p>\n

\u0130nsan\u0131n d\u00fc\u015f\u00fcnsel tarihinin bug\u00fcne dek d\u00f6rt ana iklim ya\u015fam\u0131\u015f oldu\u011funu s\u00f6ylemek m\u00fcmk\u00fcn. \u0130lk \u00f6nce Antik \u00c7a\u011f\u2019da evren i\u00e7in bir d\u00fczen aray\u0131\u015f\u0131 demek olan Kozmos D\u00f6nemi<\/strong> ya\u015fan\u0131r. Ard\u0131ndan, g\u00fcc\u00fcn\u00fc tanr\u0131dan alan iktidarlar\u0131n Skolastik \u00c7a\u011f\u0131<\/strong> gelir. Bu uzun karanl\u0131\u011fa son veren, rasyonel akl\u0131n sahneye \u00e7\u0131kaca\u011f\u0131 ve uygarl\u0131\u011f\u0131n pek \u00e7ok kazan\u0131m\u0131na ortam yaratan Modernlik<\/strong> olur. Bug\u00fcn ise, modern \u00e7a\u011f\u0131n uzant\u0131s\u0131 gibi g\u00f6r\u00fcnmekle birlikte kapitalizmin kat\u0131\u015f\u0131ks\u0131z bir iktidar arac\u0131 olarak geli\u015fen ve insan\u0131n do\u011fal k\u00f6kenlerine a\u00e7t\u0131\u011f\u0131 sava\u015fla tart\u0131\u015fmam\u0131z\u0131n oda\u011f\u0131na yerle\u015fecek olan Postmodern Ge\u00e7i\u015f D\u00f6nemi<\/strong> ya\u015fanmaktad\u0131r.<\/p>\n

\"\"
Kozmos modeli, merkezdeki Yer ile onu saran ve \u00fczerlerinde y\u0131ld\u0131zlar\u0131n bulundu\u011fu hareketli katmanlardan olu\u015fur.<\/figcaption><\/figure>\n

Kozmos D\u00f6nemi<\/strong><\/p>\n

\u0130nsan\u0131n kendi bilincine var\u0131rken, do\u011fadaki ritmik dengeyi de fark etmesinin bug\u00fcne gelen ilk i\u015faretleri M\u00d6 4. y\u00fczy\u0131lda ortaya \u00e7\u0131kar. D\u00fcnyan\u0131n bilinebilir ve \u00f6ng\u00f6r\u00fclebilir bir d\u00fczen i\u00e7inde var oldu\u011fu d\u00fc\u015f\u00fcncesi, ilk \u00f6nce Eski Yunan\u2019da Thales\u2019le ses bulmaya ba\u015flam\u0131\u015ft\u0131r. Onu izleyen pek \u00e7ok Antik \u00c7a\u011f d\u00fc\u015f\u00fcn\u00fcr\u00fcn\u00fcn katk\u0131lar\u0131yla olu\u015fan Kozmos modeli, merkezdeki Yer ile onu saran ve \u00fczerlerinde y\u0131ld\u0131zlar\u0131n bulundu\u011fu hareketli katmanlardan olu\u015fur. \u00c7e\u015fitli filozoflar kendi tasar\u0131m ve yorumlar\u0131n\u0131 getirse de, temel anlay\u0131\u015f, mekanik bir d\u00fczende s\u00fcregiden evren d\u00fc\u015f\u00fcncesine dayanmaktad\u0131r. Varl\u0131\u011f\u0131 do\u011fa g\u00fc\u00e7leri kar\u015f\u0131s\u0131nda fazlas\u0131yla k\u0131r\u0131lgan olan insan\u0131n ise, bu b\u00fcy\u00fck mekanizma kar\u015f\u0131s\u0131nda bir izleyici ve s\u0131\u011f\u0131nmac\u0131 olmaktan \u00f6te bir rol\u00fc yoktur.<\/p>\n

Bilinci neredeyse yeni a\u00e7\u0131lan insan\u0131n merak g\u00fcd\u00fcs\u00fc, bu ilk \u00e7a\u011flarda yaln\u0131zca g\u00f6zlemden beslenir. Basit tar\u0131m, k\u00f6le eme\u011fi ve i\u015flek bir ticaretle beslenen antik \u015fehir devletlerinin ilk demokrasi uygulamalar\u0131, yaln\u0131zca \u201c\u00f6zg\u00fcr efendi\u201dler i\u00e7in bile olsa, d\u00fc\u015f\u00fcnme y\u00f6ntemleri ile felsefenin geli\u015fimi a\u00e7\u0131s\u0131ndan \u00e7ok verimli bir ortam sunmaktad\u0131r. Ancak gerek bilimsel \u00e7al\u0131\u015fma altyap\u0131s\u0131n\u0131n emekleme d\u00f6neminde olu\u015fu, gerekse de kozmolojik g\u00f6zlem sonu\u00e7lar\u0131n\u0131n s\u0131namadan ge\u00e7irilememesi, bu d\u00f6nemin kuramc\u0131lar\u0131n\u0131n somut olgulardan \u00f6nce retori\u011fe dayanmalar\u0131 sonucunu do\u011furur. Ekonominin geli\u015fimi ile birlikte daha s\u0131k kar\u015f\u0131la\u015fan ve \u00e7arp\u0131\u015fan toplumlar\u0131n m\u00fccadelesi, siyasi ve askeri g\u00fcc\u00fcn de merkezile\u015fmesi s\u00fcrecini ba\u015flat\u0131nca, iktidarlar i\u00e7in tehlikeli olabilecek bir d\u00fc\u015f\u00fcnsel yarat\u0131c\u0131l\u0131\u011f\u0131n kar\u015f\u0131s\u0131na, d\u00f6nemin ko\u015fullar\u0131ndan da destek alan bilinemezcili\u011fin \u00e7\u0131kmas\u0131 \u015fa\u015f\u0131rt\u0131c\u0131 de\u011fildir.<\/p>\n

Hal b\u00f6yleyken, m\u00fcdahale edemeyece\u011fi bir i\u015fleyi\u015f i\u00e7inde var olan insan dikkatini \u00f6ncelikle akl\u0131ndaki idealar d\u00fcnyas\u0131na \u00e7evirmek ve onlar\u0131 d\u00fczen i\u00e7inde tutmak durumunda olacakt\u0131r. Temel \u00f6devi de kendi varl\u0131\u011f\u0131n\u0131 kozmosa uyumlu hale getirecek olan ahlak kurallar\u0131na g\u00f6re ya\u015famakt\u0131r. Kozmos s\u00f6z\u00fcn\u00fcn kar\u015f\u0131t\u0131 ve tek alternatifi olan kaos, insan\u0131n bu d\u00fczene m\u00fcdahalesini d\u00fc\u015f\u00fcnmeyi bile olanaks\u0131z k\u0131lar. D\u00f6nemin iktidar sahibi kral ve rahipleri de, kozmosun koruyucusu olan \u00e7ok say\u0131da tanr\u0131dan ald\u0131klar\u0131 g\u00fc\u00e7le, basit tar\u0131m ve ticarete dayal\u0131 \u00fcretim d\u00fczeninin, uyum ve ba\u015f e\u011fme kar\u015f\u0131l\u0131\u011f\u0131nda tanr\u0131lardan bah\u015fedilmi\u015f bir \u00f6d\u00fcl olarak s\u00fcrmesini sa\u011flamaktad\u0131rlar.<\/p>\n

Kozmos d\u00f6neminin belirleyici \u00f6zelli\u011fi olan \u201cmekanik bir evren d\u00fczeni i\u00e7inde, bu d\u00fczenin deneticisi olan tanr\u0131lar\u0131n yetki verdi\u011fi krallar ve rahiplerce y\u00f6netilen rit\u00fcel toplumlar\u0131\u201dna, yaln\u0131zca Antik Yunan\u2019da de\u011fil, Eski Mezopotamya ve M\u0131s\u0131r ile, ka\u015fiflerle kar\u015f\u0131la\u015fana kadarki Amerika k\u0131tas\u0131nda da rastlamak m\u00fcmk\u00fcnd\u00fcr. Di\u011fer co\u011frafyalarda her ne kadar Ege havzas\u0131n\u0131n d\u00fc\u015f\u00fcnsel zenginli\u011fi bulunmasa da, filizlenen bilin\u00e7 ile merak g\u00fcd\u00fcs\u00fcn\u00fcn do\u011furdu\u011fu, ya\u015fam\u0131 ve d\u00fcnyay\u0131 anlamland\u0131rma \u00e7abas\u0131, ilk giri\u015fimlerinde tanr\u0131sal bir d\u00fczenin koydu\u011fu s\u0131n\u0131rlar\u0131 a\u015famayacakt\u0131r.<\/p>\n

Kozmos d\u00f6nemi, \u00f6zellikle Eski Yunan\u2019\u0131n miras\u0131ndaki izlere bakarak, d\u00fc\u015f\u00fcnsel yarat\u0131c\u0131l\u0131\u011f\u0131, teorik naifli\u011fi, merak duygusu, \u00f6\u011frenme heyecan\u0131, yapma iste\u011fi, dinamizmi, macerac\u0131l\u0131\u011f\u0131, estetik tutkusu ve haz d\u00fc\u015fk\u00fcnl\u00fc\u011f\u00fc ile bunlar\u0131n yan\u0131nda, do\u011fa kar\u015f\u0131s\u0131ndaki zay\u0131fl\u0131\u011f\u0131, k\u00f6leci d\u00fczen i\u00e7inde t\u00fcrde\u015flerine kar\u015f\u0131 zorbal\u0131\u011f\u0131 ve kurban t\u00f6renlerinin ac\u0131mas\u0131zl\u0131\u011f\u0131yla, bir insan\u0131n d\u00fc\u015f\u00fcnsel geli\u015fimindeki \u00e7ocukluk a\u015famas\u0131na kar\u015f\u0131l\u0131k gelir. Bu d\u00f6nemi izleyen Skolastik \u00c7a\u011f ise \u00e7o\u011fu kez \u00e7ocukluk d\u00f6nemine d\u00f6n\u00fck nostaljik \u00f6zlemlere sahne olacakt\u0131r.<\/p>\n

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Skolastik \u00c7a\u011f\u2019da insan\u0131n zihinsel becerileri ancak tanr\u0131n\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fcn\u00fc hissetmek ve bu d\u00fcnyadaki temsilcilerinin emirlerini yerine getirmek i\u00e7in vard\u0131r.<\/figcaption><\/figure>\n

Skolastik \u00c7a\u011f<\/strong><\/p>\n

Giderek artan \u00fcretim ve \u00e7o\u011falan n\u00fcfus, yeni do\u011fal kaynak gereksinimleri ve e\u015fitsiz geli\u015fmenin tahrik etti\u011fi yay\u0131lmac\u0131l\u0131kla, sava\u015flara, zaferlere, b\u00fcy\u00fcyen devletlere ve geni\u015fleyen egemenlik alanlar\u0131na neden olur. Art\u0131k muzaffer Sezarlar daha geni\u015f topraklardan vergi almakta, daha kalabal\u0131k ordulara komutanl\u0131k etmektedir. Kitlelerin bar\u0131\u015f zaman\u0131nda sadakatini, sava\u015f zaman\u0131nda ise fedak\u00e2rl\u0131\u011f\u0131n\u0131 sa\u011flaman\u0131n tek yolu, kimi zaman bask\u0131 ve y\u0131ld\u0131rma, kimi zamansa parlak vaatlerden ge\u00e7er. S\u0131radan insan\u0131n eme\u011fi ve ya\u015fam\u0131n\u0131 kendi g\u00f6z\u00fcnde de\u011fersizle\u015ftirerek kolayca elde etmeyi sa\u011flayacak olan ge\u00e7erli d\u00fc\u015f\u00fcnce yap\u0131s\u0131, somut d\u00fcnya ya\u015fant\u0131s\u0131n\u0131 muktedir bir tanr\u0131ya kulluk sahnesi olarak g\u00f6rmeye dayal\u0131d\u0131r.<\/p>\n

Tek tanr\u0131l\u0131 dinlerin g\u00fc\u00e7l\u00fc din adamlar\u0131 ve imparatorlara sa\u011flad\u0131\u011f\u0131 yetkiler ile y\u00f6netim kolayl\u0131klar\u0131, cennet vaatleri ve itaatsizlere uygulanan ak\u0131l almaz cezalarla birle\u015fince, Orta \u00c7a\u011f\u2019da s\u0131radan insan i\u00e7in topra\u011f\u0131n\u0131 babadan g\u00f6rd\u00fc\u011f\u00fc \u015fekilde i\u015fleyip, devlete \u00f6dedi\u011fi vergilerden kalanlarla yetinmek d\u0131\u015f\u0131nda bir se\u00e7enek kalmamaktad\u0131r. Bu d\u00f6nemin toplum bi\u00e7imleri her ne kadar bat\u0131dan do\u011fuya \u00e7e\u015fitli farklar g\u00f6sterse de, insan d\u00fc\u015f\u00fcncesinin k\u0131tl\u0131\u011f\u0131 t\u00fcm yerk\u00fcreye yay\u0131lm\u0131\u015f durumdad\u0131r. Skolastik \u00c7a\u011f\u2019da insan do\u011fay\u0131, tanr\u0131n\u0131n kendisi i\u00e7in yaratt\u0131\u011f\u0131 bir l\u00fctuf olarak g\u00f6r\u00fcr. G\u00f6zle g\u00f6r\u00fcl\u00fcp kulakla duyulan ile elle tutulup tad\u0131na bak\u0131lan\u0131n \u00f6tesini merak etmek, cezaland\u0131r\u0131lmay\u0131 hak eden bir sayg\u0131s\u0131zl\u0131k olacakt\u0131r. \u0130nsan akl\u0131 bu d\u00f6nemde, \u00f6\u011frenme, tasarlama ve geli\u015fme olanaklar\u0131n\u0131 kullanmaz, yaln\u0131zca kendisine verilmi\u015f g\u00f6revleri yerine getirmekle y\u00fck\u00fcml\u00fcd\u00fcr. Zihinsel becerileri de ancak tanr\u0131n\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fcn\u00fc hissetmek ve bu d\u00fcnyadaki temsilcilerinin emirlerini yerine getirmek i\u00e7in vard\u0131r.<\/p>\n

Skolastik \u00c7a\u011f\u2019\u0131n yayg\u0131n d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn\u00fcn, insan\u0131n tarihsel yolcu\u011fu i\u00e7inde \u00f6ne \u00e7\u0131kan \u00f6zelli\u011fi, akl\u0131n temel malzemesi olan somut d\u00fcnya ger\u00e7ekli\u011finin \u015feffafla\u015farak yaln\u0131zca bir arka plan halini al\u0131\u015f\u0131d\u0131r. Bu \u015feffafl\u0131k, sorunlar\u0131 kendi ger\u00e7eklikleri i\u00e7inde alg\u0131lamaya ve varolan olgular\u0131 \u00e7\u00f6z\u00fcmler \u00fcretmek i\u00e7in kullanmaya engel olacak bir bulan\u0131kl\u0131k yarat\u0131r. Etkile\u015fimde bulunulan de\u011fil ama yaln\u0131zca bah\u015fedilmi\u015f bir fon olarak, \u00fcstelik de alg\u0131 perspektifi bozulmu\u015f \u015fekildeki do\u011fa imgesinin \u00f6rnekleri, d\u00f6nemin g\u00f6rsel sanatlar\u0131nda bolca bulunmaktad\u0131r.<\/p>\n

Skolastik d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn d\u00fcnya imgesinden sonraki ikinci sald\u0131r\u0131 kolu do\u011frudan akl\u0131n kendisinedir. Do\u011fay\u0131 \u015feffafla\u015ft\u0131rmakla yetinmeyen bu ideoloji, akl\u0131n \u00f6ncelikli ara\u00e7lar\u0131 olan alg\u0131lar ile mant\u0131\u011fa kar\u015f\u0131 da kendi silahlar\u0131n\u0131 geli\u015ftirir. Alg\u0131lar asl\u0131nda \u015feytan\u0131n tuzaklar\u0131yla kirletilmi\u015ftir. K\u00f6t\u00fcl\u00fck kimi zaman bir gen\u00e7 kad\u0131n\u0131n, kimi zaman bir kedinin bak\u0131\u015flar\u0131nda somutla\u015farak insan\u0131 g\u00fcnaha davet etmektedir. Ak\u0131l y\u00fcr\u00fctme tanr\u0131n\u0131n \u00e7izdi\u011fi yoldan sapmaya, sorgulama da her t\u00fcr sapk\u0131nl\u0131\u011fa fazlas\u0131yla elveri\u015flidir. Bu \u00e7a\u011f\u0131n neredeyse tek bilimsel \u00e7al\u0131\u015fmas\u0131 olan simyac\u0131l\u0131k ise b\u00fcsb\u00fct\u00fcn b\u00fcy\u00fcc\u00fcl\u00fck olarak alg\u0131lanmaktad\u0131r, ki ironik bir \u015fekilde, amac\u0131na ula\u015fabilmi\u015f olsa bu yarg\u0131y\u0131 da hakl\u0131 \u00e7\u0131karacakt\u0131r.<\/p>\n

Kozmos D\u00f6nemi insanl\u0131k i\u00e7in bir t\u00fcr \u00e7ocukluk \u00e7a\u011f\u0131na kar\u015f\u0131l\u0131k geliyorsa, Skolastik \u00c7a\u011f da d\u00fcrt\u00fcleri bask\u0131lanan bir ergenin s\u0131k\u0131nt\u0131lar\u0131na denk d\u00fc\u015fer. \u00c7ocukluktan \u00e7\u0131k\u0131\u015f\u0131n \u015fa\u015fk\u0131nl\u0131\u011f\u0131yla birle\u015fen ald\u0131rmazl\u0131k ve hayat\u0131n ger\u00e7ekli\u011fine kay\u0131ts\u0131zl\u0131k, g\u00fcnl\u00fck ya\u015fam\u0131n gerekleri kar\u015f\u0131s\u0131ndaki vurdumduymaz tav\u0131r, okul disiplininin yarat\u0131c\u0131l\u0131\u011f\u0131 t\u00f6rp\u00fclemesi, \u00f6ncelikle cinsel geli\u015fimi bask\u0131lamaya d\u00f6n\u00fck baba otoritesinin despotla\u015fmas\u0131 ve bu otoriteye direnecek g\u00fcc\u00fcn yoklu\u011fundan do\u011fan itaat ile bedensel enerjinin \u015fiddet yoluyla d\u0131\u015fa vurumu, insanl\u0131\u011f\u0131n Orta \u00c7a\u011f\u0131\u2019nda \u00e7e\u015fitli \u015fekillerde kar\u015f\u0131m\u0131za \u00e7\u0131kan \u00f6zellikler aras\u0131nda say\u0131labilir.<\/p>\n

Farkl\u0131 co\u011frafyalarda bug\u00fcn h\u00e2l\u00e2 s\u00fcren bu d\u00f6nemin Avrupa\u2019da sonunu getiren tarihsel geli\u015fmeler aras\u0131nda, \u00fcretim ve m\u00fclkiyet ili\u015fkilerini de\u011fi\u015ftiren s\u0131n\u0131fsal dinamikleri ilk s\u0131raya almak gerekir. Geli\u015fen t\u00fcccar ve \u00fcretici s\u0131n\u0131f, yaln\u0131z diplerinde yeti\u015fti\u011fi orta\u00e7a\u011f kalelerinin bur\u00e7lar\u0131n\u0131 de\u011fil, akl\u0131 s\u0131n\u0131rlayan yasaklar\u0131 da y\u0131kmaktad\u0131r. \u0130nsan d\u00fc\u015f\u00fcncesi art\u0131k yeni ve olduk\u00e7a verimli bir d\u00f6nemin e\u015fi\u011fine gelmi\u015ftir. Ancak bu noktada hemen bir durup, Skolastik \u00c7a\u011f\u2019\u0131n, do\u011fada kar\u015f\u0131l\u0131k bulan somut ger\u00e7ekli\u011fi \u00f6nemsizle\u015ftirip akl\u0131 etkisiz k\u0131lma giri\u015fiminin kar\u015f\u0131m\u0131za y\u00fczy\u0131llar sonra farkl\u0131 bi\u00e7imlerde \u00e7\u0131kaca\u011f\u0131n\u0131, bir yere not etmekte yarar var.<\/p>\n

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Co\u011frafi ke\u015fifler sonucu Avrupal\u0131lar\u0131n ba\u015fka uygarl\u0131klar\u0131n varl\u0131\u011f\u0131n\u0131 fark etmeleri, d\u00fcnyan\u0131n tanr\u0131 taraf\u0131ndan yaln\u0131z kendileri i\u00e7in d\u00fczenlenmi\u015f bir fon oldu\u011fu d\u00fc\u015f\u00fcncesini \u00e7\u00f6kertir.<\/figcaption><\/figure>\n

Modernlik<\/strong><\/p>\n

Avrupa\u2019da Skolastik \u00c7a\u011f\u2019\u0131n biti\u015fini, geli\u015fen bir toplumsal s\u0131n\u0131f\u0131n s\u00fcregelen d\u00fczeni sarsmas\u0131yla; co\u011frafi ke\u015fiflerin ard\u0131ndan bamba\u015fka bir ekonomik d\u00fczenin ortaya \u00e7\u0131k\u0131\u015f\u0131yla; ya\u015fam\u0131n gereksinimlerine yan\u0131t veremeyen dinsel otoritenin sayg\u0131nl\u0131\u011f\u0131n\u0131 yitirmesi sonucu geli\u015fen reform hareketiyle; bilim, teknik, k\u00fclt\u00fcr ve sanatta canlanma yaratan R\u00f6nesans\u2019la, hep beraber ili\u015fkilendirmek gerek. Ancak t\u00fcm bu s\u00fcre\u00e7ler yeni bir \u00e7a\u011f ba\u015flatmadan \u00f6nce, en az\u0131ndan bu co\u011frafyada ge\u00e7mi\u015f d\u00fczeni y\u0131k\u0131p kal\u0131nt\u0131lar\u0131n\u0131 temizlemek durumundad\u0131r.<\/p>\n

Orta \u00c7a\u011f\u2019\u0131n egemen kurumu kilisenin, geni\u015f toprak m\u00fclkiyeti ve zenginli\u011fiyle, toplumun sosyo-ekonomik geli\u015fiminin \u00f6n\u00fcnde bir engel halini almas\u0131, kendi otoritesiyle birlikte temsilcisi oldu\u011fu kutsal de\u011ferlerin de y\u0131pranmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r. Buna ko\u015fut olarak, co\u011frafi ke\u015fifler sonucu Avrupal\u0131lar\u0131n ba\u015fka uygarl\u0131klar\u0131n varl\u0131\u011f\u0131n\u0131 fark etmeleri, d\u00fcnyan\u0131n tanr\u0131 taraf\u0131ndan yaln\u0131z kendileri i\u00e7in d\u00fczenlenmi\u015f bir fon oldu\u011fu d\u00fc\u015f\u00fcncesini \u00e7\u00f6kertir. Deniz a\u015f\u0131r\u0131 ke\u015fif yolculuklar\u0131 ile sava\u015f alanlar\u0131nda kullan\u0131lmak \u00fczere yeni ara\u00e7, gere\u00e7 ve silah \u00fcretiminin bilim ve teknikteki geli\u015fmeleri tetiklemesi, \u00fcretici s\u0131n\u0131flar\u0131n geli\u015fimini h\u0131zland\u0131r\u0131r. Sanata duyulan ilginin art\u0131\u015f\u0131, sanat\u00e7\u0131 i\u00e7in d\u00fcnyay\u0131 hem bir malzeme kayna\u011f\u0131 hem de model haline getirmektedir. Art\u0131k d\u00fcnya, zanaatk\u00e2r\u0131ndan k\u00e2\u015fifine, sanat\u00e7\u0131s\u0131ndan sava\u015f\u00e7\u0131s\u0131na kadar herkes i\u00e7in b\u00fct\u00fcn ayr\u0131nt\u0131lar\u0131yla bilinmesi gereken bir etkinlik alan\u0131d\u0131r. Bitmekte olan \u00e7a\u011f\u0131n zincirlerinden kurtulan insan akl\u0131 i\u00e7in heyecan verici bir yolculuk ba\u015flamaktad\u0131r.<\/p>\n

Tarihsel s\u00fcre\u00e7lerin art arda canlan\u0131p geli\u015firken birbirlerini etkiledi\u011fi b\u00f6ylesine geni\u015f ve renkli bir d\u00f6nemi tek bir boyuta indirgeyip anlatmak, olsa olsa onun sonunu getirmek i\u00e7in u\u011fra\u015fan ard\u0131l\u0131n\u0131n tezlerine gerek\u00e7e yaratacakt\u0131r. Ger\u00e7ekten de modern \u00e7a\u011f boyunca insano\u011flunun d\u00fc\u015f\u00fcnsel geli\u015fim s\u00fcre\u00e7leri, bilimsel, teknolojik, ekonomik, siyasi, toplumsal ve k\u00fclt\u00fcrel s\u00fcre\u00e7lerle belki de hi\u00e7 olmad\u0131\u011f\u0131 kadar i\u00e7 i\u00e7edir. Ayr\u0131ca bu giriftlik, d\u00f6nem \u00fczerine d\u00fc\u015f\u00fcn\u00fcrken i\u015fimizi zorla\u015ft\u0131rmak bir yana, kolayla\u015ft\u0131racak ba\u011flant\u0131lar ve nedensellikler \u00fcretmektedir.<\/p>\n

Modern d\u00f6nemin d\u00fc\u015f\u00fcnce yap\u0131s\u0131n\u0131 anlatan temel kavram, her alanda insan akl\u0131 ile mant\u0131\u011fa dayal\u0131 d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn bir ifadesi olarak rasyonaliteyi en sayg\u0131n de\u011fer olarak g\u00f6ren ve akl\u0131n geli\u015fimi i\u00e7in her yolu a\u00e7mak i\u00e7in \u00e7al\u0131\u015fan ayd\u0131nlanma felsefesidir. Ancak ayd\u0131nlanman\u0131n ansiklopedik tan\u0131m\u0131yla -ki ansiklopedi de bir ayd\u0131nlanma \u00fcr\u00fcn\u00fcd\u00fcr- yetinmek, d\u00f6neme dair pek \u00e7ok olgunun g\u00f6zden ka\u00e7\u0131r\u0131lmas\u0131na neden olabilir. Modernle\u015fme s\u00fcreci i\u00e7inde, d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imimizin Descartes\u2019la; D\u00fcnya\u2019ya ve g\u00f6ky\u00fcz\u00fcne ili\u015fkin bilgilerimizin Newton\u2019la; t\u00fcr\u00fcm\u00fcz\u00fc alg\u0131lay\u0131\u015f\u0131m\u0131z\u0131n Darwin\u2019le; toplumsal d\u00fczene d\u00f6n\u00fck kabulleni\u015flerimizin Frans\u0131z devrimiyle; \u00e7al\u0131\u015f\u0131p \u00fcretme y\u00f6ntemlerimizin say\u0131s\u0131z biliminsan\u0131na bor\u00e7lu oldu\u011fumuz end\u00fcstriyel at\u0131l\u0131mlarla; insanl\u0131\u011f\u0131n b\u00fct\u00fcn\u00fcne bak\u0131\u015f\u0131m\u0131z\u0131n ise Marx\u2019la k\u00f6kten de\u011fi\u015fmesi, ayd\u0131nlanma olgusunu ya\u015fam\u0131n her alan\u0131na yans\u0131tan geli\u015fmelerdendir. Bu s\u00fcre\u00e7lerin her biri kendi alanlar\u0131nda 20. y\u00fczy\u0131la kadar s\u00fcren zincirleme etkiler yaratarak modern d\u00fcnyan\u0131n ya\u015fay\u0131\u015f tarz\u0131n\u0131 etkileyecektir. Ancak \u00e7a\u011f\u0131n ekonomik d\u00fczeninin ad\u0131 olan kapitalizm, insan\u0131 hammadde ya da ara\u00e7 gere\u00e7 gibi, d\u00fcz bir \u00fcretim unsuru olarak g\u00f6rmekte ve kendi \u00e7\u0131karlar\u0131n\u0131 insan akl\u0131n\u0131n yarar\u0131yla iyice \u00e7eli\u015fir hale getirmektedir.<\/p>\n

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Chaplin\u2019in Modern Zamanlar filmindeki sahneler komik olsun diye \u00e7ekilmemi\u015f, her g\u00fcn y\u00fcz binlerce kez tekrarlanan ya\u015fant\u0131lardan al\u0131nm\u0131\u015ft\u0131r.<\/figcaption><\/figure>\n

Ak\u0131l, her ne kadar insan\u0131n beyninde kendi \u00f6zg\u00fcn ko\u015fullar\u0131na g\u00f6re \u00e7al\u0131\u015fsa da, ya\u015fam\u0131 alg\u0131lay\u0131\u015f\u0131, d\u00fc\u015f\u00fcnce \u00fcretme y\u00f6ntemleri ve vard\u0131\u011f\u0131 yarg\u0131lar\u0131n ortakl\u0131\u011f\u0131nda yay\u0131larak toplumsalla\u015f\u0131r. De\u011fi\u015ftirdi\u011fi d\u00fcnyan\u0131n asl\u0131nda bir \u00fcr\u00fcn\u00fc olan akl\u0131n, olu\u015fumuna katk\u0131 sa\u011flad\u0131\u011f\u0131 bir \u00fcst akla dayanan toplumsal d\u00fczenle uyumu bireyin ya\u015fam\u0131 i\u00e7in de \u00f6nemlidir. K\u00fclt\u00fcr, ahlak, gelenek, kent kurallar\u0131, \u00e7al\u0131\u015fma ya\u015fam\u0131, sosyal de\u011ferler, e\u011fitim, adalet, m\u00fclkiyet gibi farkl\u0131 boyutlar\u0131 belirleyen ve d\u00f6nemlere \u00f6zg\u00fc ko\u015fullar\u0131n bi\u00e7imlendirdi\u011fi bu uyum olgusu, insan\u0131 toplumun i\u015flevsel bir par\u00e7as\u0131 halinde tutabilmek i\u00e7in ge\u00e7mi\u015fte \u015fiddet, bask\u0131 ve korkudan yararlan\u0131rken, modern d\u00fcnyada ana ara\u00e7 rasyonalite olmu\u015ftur. Rasyonel akl\u0131n bu y\u00f6nde kullan\u0131m\u0131n\u0131n di\u011fer ara\u00e7lara g\u00f6re g\u00fcc\u00fc, ki\u015finin, kimi zaman se\u00e7eneksiz b\u0131rak\u0131lm\u0131\u015f da olsa g\u00f6n\u00fcll\u00fc kat\u0131l\u0131m\u0131n\u0131 sa\u011flamas\u0131nda ve bu kat\u0131l\u0131m bi\u00e7iminin zorbal\u0131\u011fa g\u00f6re daha kal\u0131c\u0131 olmas\u0131ndad\u0131r. Kendi iradeleriyle \u00e7al\u0131\u015fan insanlar daha \u00fcretken olduklar\u0131 gibi, canlar\u0131n\u0131 feda etmeye haz\u0131r ordular da evlerinden zorla toplanan asker gruplar\u0131ndan daha iyi sava\u015f\u0131rlar.<\/p>\n

Modern d\u00fcnyan\u0131n i\u015flerli\u011fini sa\u011flayan toplumsal ak\u0131l, geni\u015f bir kat\u0131l\u0131mc\u0131l\u0131k ve ya\u015fama d\u00f6n\u00fck bir ortak fayda temelinde i\u015fledi\u011fi zaman her t\u00fcr yap\u0131y\u0131 sa\u011fl\u0131kl\u0131 bir \u015fekilde geli\u015ftirecek potansiyele sahip olmaktad\u0131r. Ancak bu olgu, art\u0131k k\u00fcresel iktidar\u0131n\u0131 sa\u011flamla\u015ft\u0131rm\u0131\u015f kapitalizmin k\u00e2r amac\u0131na g\u00f6re kurgulanm\u0131\u015f bir \u00fcst ak\u0131l haline d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc zaman, hem bireyi hem de kitleleri kendi \u00e7\u0131karlar\u0131yla uyuma zorlayarak tutucula\u015f\u0131r. Pazar ekonomisinin gereklerine g\u00f6re tasarlanan d\u00fcnyada da, insan do\u011fas\u0131na uyumu g\u00f6zetilmeden, yaln\u0131zca k\u00e2r etmeye g\u00f6re d\u00fczenlenmi\u015f mant\u0131\u011f\u0131n geli\u015ftirdi\u011fi \u00fcretim y\u00f6ntemleri, artan rekabet ortam\u0131nda, insan\u0131 bir makine par\u00e7as\u0131ndan farkl\u0131 g\u00f6rmeyecektir. Chaplin\u2019in \u201cModern Zamanlar\u201d filmindeki sahneler komik olsun diye \u00e7ekilmemi\u015f, olas\u0131l\u0131kla her g\u00fcn y\u00fcz binlerce kez tekrarlanan ya\u015fant\u0131lardan al\u0131nm\u0131\u015ft\u0131r. Modern d\u00f6nemin \u00fcst akl\u0131 art\u0131k insanl\u0131\u011f\u0131n ilerlemesi ve toplumun geli\u015fmesi de\u011fil, \u00fcretim \u00e7arklar\u0131n\u0131n sorunsuz d\u00f6nmesi, pazar\u0131n geni\u015flemesi ve daha fazla k\u00e2r elde etmek i\u00e7in kullan\u0131lmakta, kat\u0131 uygulamalar\u0131yla, toplumun genelinde mutsuzlu\u011fa yol a\u00e7maktad\u0131r.<\/p>\n

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Pazar ekonomisinin gereklerine g\u00f6re tasarlanan d\u00fcnyada insan, bir makine par\u00e7as\u0131ndan farkl\u0131 g\u00f6r\u00fclmeyecektir.<\/figcaption><\/figure>\n

19. y\u00fczy\u0131lla birlikte d\u00fczenin s\u00fcrd\u00fcr\u00fcc\u00fcs\u00fc g\u00fc\u00e7lerin D\u00fcnya\u2019y\u0131 sahiplenmeye d\u00f6n\u00fck rekabeti iyiden iyiye k\u0131z\u0131\u015f\u0131nca, modern y\u00f6ntemlerin ve kapitalizmin hizmetindeki \u00fcst akl\u0131n yaratt\u0131\u011f\u0131 doymak bilmez end\u00fcstri canavarlar\u0131 art\u0131k sava\u015f meydanlar\u0131nda sahne almaya ba\u015flar. Akl\u0131n \u00fcretkenli\u011fini kapitalizmin hizmetine sunan Modern D\u00f6nem, tarihin en ac\u0131mas\u0131z kitlesel k\u0131y\u0131mlar\u0131n\u0131n ya\u015fand\u0131\u011f\u0131 b\u00fcy\u00fck sava\u015flara yol a\u00e7maya ba\u015flam\u0131\u015ft\u0131r. Ki zaten, bu d\u00fcnyan\u0131n belirgin \u00f6zelli\u011fi olan ak\u0131l, tarihte feodalitenin k\u00f6hne yap\u0131lar\u0131ndan iktidar\u0131 devralan kapitalist giri\u015fimcilerin egemenliklerini t\u00fcm d\u00fcnyaya yaymak i\u00e7in kulland\u0131klar\u0131 bir ara\u00e7 olarak de\u011fer bulmu\u015ftur, t\u00fcr\u00fcn ya\u015fam\u0131 ile uygarl\u0131\u011f\u0131 ortak yarar ad\u0131na evriltmek i\u00e7in de\u011fil. Dolay\u0131s\u0131yla, bilimsel geli\u015fmeler ile insan akl\u0131n\u0131n yarat\u0131c\u0131 \u00e7al\u0131\u015fmas\u0131n\u0131, var olan iktidar\u0131n s\u00fcrd\u00fcr\u00fclebilmesi ad\u0131na, kitle imha silahlar\u0131 \u00fcretmek i\u00e7in kullanmakta bir \u00e7eli\u015fki ve bir sak\u0131nca yoktur. Toplumsal ak\u0131l zaten, 30\u2019lar\u0131n Almanya\u2019s\u0131nda oldu\u011fu gibi, iktidar\u0131n yarar\u0131na organize oldu\u011funda varabilece\u011fi u\u00e7 noktalar\u0131 g\u00f6zler \u00f6n\u00fcne sermekten \u00e7ekinmemektedir.<\/p>\n

Art\u0131k iyice ortaya \u00e7\u0131km\u0131\u015ft\u0131r ki, s\u00fcrekli b\u00fcy\u00fcmek arzusundaki kapitalizm, kendi i\u00e7indeki \u00e7eli\u015fkiler nedeniyle belirli aral\u0131klarla y\u0131k\u0131mlara yol a\u00e7mak zorundad\u0131r ve rasyonel ak\u0131l ile mant\u0131k, bilin\u00e7lerde yarataca\u011f\u0131 direni\u015f e\u011filimiyle kendi kar\u015f\u0131s\u0131nda ayak ba\u011f\u0131 olmamal\u0131d\u0131r. \u00dcstelik do\u011fas\u0131 gere\u011fi \u00f6zg\u00fcrle\u015ftirici ve geli\u015ftirici nitelik ta\u015f\u0131yan ak\u0131l, art\u0131k kendi iktidar\u0131n\u0131 kurma m\u00fccadelesine giri\u015fen yeni ve ba\u015fka bir s\u0131n\u0131f\u0131n da g\u00fcc\u00fc haline gelmek \u00fczeredir. 20. y\u00fczy\u0131l ba\u015f\u0131nda insanl\u0131\u011f\u0131n ilerici kazan\u0131mlar\u0131na ko\u015fut olarak yerle\u015fik d\u00fczeni sorgulay\u0131p kendi yarar\u0131na de\u011fi\u015ftirme potansiyeli g\u00fc\u00e7lenen rasyonel akl\u0131n, \u00f6nce o eski sayg\u0131nl\u0131\u011f\u0131n\u0131n y\u0131prat\u0131lmas\u0131, g\u00fcn\u00fc geldi\u011finde ise bir kenara at\u0131lmas\u0131 s\u00fcreci ba\u015flam\u0131\u015ft\u0131r. Ortak fayday\u0131 g\u00f6zeten toplumsal akl\u0131n g\u00f6zetimi olmazsa, b\u00fct\u00fcn yap\u0131lar\u0131 gerekti\u011fi her zaman y\u0131k\u0131p yeniden yapmak ve insan\u0131n zarar\u0131na da olsa sistemin ya\u015fam s\u00fcresini uzatmak m\u00fcmk\u00fcn olacakt\u0131r.<\/p>\n

\u00d6nc\u00fclerince postmodernizm olarak adland\u0131r\u0131lan bu s\u00fcre\u00e7te ak\u0131l, \u00f6ncelikle bireyin kendi iradesini y\u00f6nlendirme g\u00fcc\u00fcnden s\u0131yr\u0131l\u0131p, d\u00fczenin s\u00fcrd\u00fcr\u00fcc\u00fclerinin tekelinde olacak \u015fekilde ayr\u0131\u015ft\u0131r\u0131lmal\u0131, bununla birlikte bireysel geli\u015fim potansiyeli g\u00f6zden d\u00fc\u015f\u00fcr\u00fclerek budanmal\u0131, dolay\u0131s\u0131yla insan akl\u0131 ortak fayda aray\u0131\u015f\u0131n\u0131n \u00e7ok uzaklar\u0131ndaki tehlikesiz sularda dola\u015ft\u0131r\u0131lmal\u0131d\u0131r.<\/p>\n

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Modern d\u00f6nem, tarihin en ac\u0131mas\u0131z kitlesel k\u0131y\u0131mlar\u0131n\u0131n ya\u015fand\u0131\u011f\u0131 b\u00fcy\u00fck sava\u015flara da yol a\u00e7maya ba\u015flam\u0131\u015ft\u0131r.<\/figcaption><\/figure>\n

Modern D\u00f6nem, insan\u0131n kendi ayaklar\u0131 \u00fczerinde durmak i\u00e7in gerekli birikimi olu\u015fturup \u00e7o\u011fu kez ilk \u00fcr\u00fcnlerini verdi\u011fi gen\u00e7lik y\u0131llar\u0131yla kar\u015f\u0131la\u015ft\u0131r\u0131labilir. Bu d\u00f6nemde gen\u00e7 insan da modern toplum gibi, ge\u00e7mi\u015findeki otoriter ba\u011flardan kurtulmu\u015f, kendi yeni ve zengin ili\u015fkilerini kurmaya ba\u015flam\u0131\u015f, akademik geli\u015fmesini tamamlam\u0131\u015f ve topluma d\u00f6n\u00fck ele\u015ftirelli\u011fiyle kendi \u00e7\u00f6z\u00fcmlerini \u00fcretip \u00fcr\u00fcnlerini vermeye ba\u015flam\u0131\u015ft\u0131r. Ancak ya\u015fam\u0131n somut ger\u00e7ekli\u011fi i\u00e7inde art\u0131k tek ba\u015f\u0131na y\u00fczle\u015fmek durumunda kald\u0131\u011f\u0131 sorunlar ve onlar\u0131 \u00e7\u00f6zmekte \u00e7o\u011fu kez yetersiz kal\u0131\u015f\u0131, kendisi i\u00e7in kurdu\u011fu m\u00fckemmel gelecek tasar\u0131m\u0131 ile ideal de\u011ferlerini t\u00f6rp\u00fcleyecek ve davran\u0131\u015f\u0131 ile karakterini eskiden ele\u015ftirdi\u011fi arketiplere yakla\u015ft\u0131racakt\u0131r.<\/p>\n

Bir ge\u00e7i\u015f d\u00f6nemi olarak postmodernizm<\/strong><\/p>\n

Postmodernizmin bug\u00fcn ile gelece\u011fe etkilerini tart\u0131\u015fmaya ba\u015flamadan \u00f6nce, \u00fcsluptan kaynaklanabilecek bir yanl\u0131\u015f anla\u015f\u0131lma tehlikesine dikkat \u00e7ekmem ve bu durumun olabildi\u011fince \u00f6n\u00fcne ge\u00e7meye \u00e7al\u0131\u015fmam gerekiyor. Tarihsel olgular ve toplumsal devinimler \u00fczerine yap\u0131lan kavramsalla\u015ft\u0131rmalar, \u00e7o\u011fu kez arka plandaki belirleyici g\u00fc\u00e7lere ili\u015fkin bulan\u0131kl\u0131klar yarat\u0131r. \u00d6zellikle s\u0131n\u0131f \u00e7at\u0131\u015fmalar\u0131n\u0131n dinamikleri, do\u011fal s\u00fcre\u00e7lerin de\u011fil de, sanki kapal\u0131 kap\u0131lar ard\u0131nda oturan bir tak\u0131m karanl\u0131k ki\u015filerin kirli emellerinin sonucuymu\u015f gibi alg\u0131lanma tehlikesiyle kar\u015f\u0131 kar\u015f\u0131yad\u0131r. Her ne kadar b\u00f6yle kirli bulu\u015fmalar az de\u011filse de, tarihsel de\u011fi\u015fimler, do\u011fal gereklilikler ile toplumsal \u00e7at\u0131\u015fmalar\u0131n kendi dengeleri sonucu ortaya \u00e7\u0131kar. Nas\u0131l ki Ayd\u0131nlanma, Modern d\u00f6nemin ilk evreleri i\u00e7in nesnel bir gereklilik ise, Postmodernizm de, iktidar\u0131n\u0131 koruma \u00e7abas\u0131 i\u00e7indeki kapitalizmin toplumsal dinamikleri kendi yarar\u0131na y\u00f6nlendirme \u00e7abalar\u0131n\u0131n d\u00fc\u015f\u00fcnsel boyutunu olu\u015fturur. Ard\u0131nda inceden inceye planlanm\u0131\u015f bir toplum m\u00fchendisli\u011fi projesi ya da gizemli bir y\u00f6netim konseyi aramak do\u011fru olmad\u0131\u011f\u0131 gibi, hem b\u00fcy\u00fck tarihsel e\u011filimleri, hem de birikerek bir b\u00fct\u00fcn olu\u015fturan k\u00fc\u00e7\u00fck etmenleri g\u00f6z ard\u0131 etmek anlam\u0131na gelecektir. Bug\u00fcn ortaya \u00e7\u0131kan postmodern \u00e7orbada yaln\u0131z \u00e7okuluslu \u015firketin tekelci politikalar\u0131n\u0131n de\u011fil, at\u00f6lyesinde \u00f6zg\u00fcnl\u00fck aray\u0131\u015f\u0131na giren sanat\u00e7\u0131n\u0131n da, insanlar\u0131 etkilemek i\u00e7in her yolu mubah g\u00f6ren rekl\u00e2mc\u0131n\u0131n da, Higgs bozonunu ararken yolunu \u015fa\u015f\u0131ran fizik\u00e7inin de, yerel despottan kurtulmaya \u00e7al\u0131\u015f\u0131rken y\u0131lana sar\u0131lan liberal aktivistin de tuzu vard\u0131r. K\u00fcresel ekonomik d\u00fczenin \u00e7\u0131karlar\u0131, i\u015fine gelen irili ufakl\u0131 her olguyu kimi zaman eleyip kimi zaman destekleyerek tarihin ak\u0131\u015f\u0131na y\u00f6n vermeye \u00e7al\u0131\u015fmaktad\u0131r. Tarihin bu temel \u00f6zelli\u011fini, hem ge\u00e7mi\u015f d\u00f6nemleri, hem de bug\u00fcn ile olas\u0131 gelece\u011fi yorumlarken ak\u0131ldan \u00e7\u0131karmamak gerekir.<\/p>\n

Tarih d\u00f6nemlerinin d\u00fc\u015f\u00fcnsel iklimleri her ne kadar sosyo-ekonomik ko\u015fullarca belirlense de, de\u011fi\u015fimlerin i\u015faretleri \u00e7o\u011fu kez ilk \u00f6nce d\u00fc\u015f\u00fcn\u00fcr ve sanat\u00e7\u0131lar\u0131n metin ve eserlerinde ortaya \u00e7\u0131kar. Bu \u00e7a\u011fda postmodern olarak nitelenen ilk \u00f6rnekler de, al\u0131\u015f\u0131lm\u0131\u015f yap\u0131lar\u0131 de\u011fi\u015fime zorlayacak sapmalar olarak, 20. y\u00fczy\u0131l ba\u015f\u0131ndaki ilk b\u00fcy\u00fck sava\u015f yakla\u015f\u0131rken belirmeye ba\u015flam\u0131\u015ft\u0131r. \u0130\u00e7inde ya\u015fanan d\u00f6nem, bir yandan ekonomik geli\u015fmelerin s\u0131n\u0131rlar\u0131 kald\u0131racak boyuta eri\u015fti\u011fi, bir yandansa d\u00fcnya kaynaklar\u0131 \u00fczerinde kapitalist devletlerin \u00e7\u0131kar \u00e7at\u0131\u015fmalar\u0131n\u0131n yo\u011funla\u015ft\u0131\u011f\u0131 bir d\u00f6nemdir. Siyasi ve ekonomik d\u00fczenin, b\u00fcy\u00fck akt\u00f6rlerince kartlar\u0131n yeniden da\u011f\u0131t\u0131lmaya zorlanmas\u0131, kimi d\u00fc\u015f\u00fcn\u00fcrler ve sanat\u00e7\u0131lar\u0131n \u201ceski yap\u0131lar\u0131n y\u0131k\u0131larak yenilerinin yap\u0131lmas\u0131\u201d tezleriyle \u00f6rt\u00fc\u015f\u00fcr, belki de daha do\u011frusu onlara kaynak olur.<\/p>\n

Say\u0131s\u0131z can alan B\u00fcy\u00fck Sava\u015f, ger\u00e7ekten pek \u00e7ok yap\u0131y\u0131 y\u0131kmay\u0131 ba\u015faracak \u015fiddettedir. 19. y\u00fczy\u0131l\u0131n sonunda Avrupa\u2019n\u0131n genelinde sakin ge\u00e7mi\u015f olan uzun bir zaman dilimi, kimi d\u00fc\u015f\u00fcn\u00fcrlere art\u0131k uygarl\u0131\u011f\u0131n ula\u015ft\u0131\u011f\u0131 bar\u0131\u015f ve huzur ortam\u0131n\u0131n s\u00fcrekli olaca\u011f\u0131 hissini ya\u015fatsa da, 1. D\u00fcnya Sava\u015f\u0131\u2019n\u0131n deh\u015feti, insan\u0131n uygarl\u0131k d\u00fczeyini de, kitlesel \u00e7\u0131lg\u0131nl\u0131klara engel olamayan toplumsal akl\u0131n sayg\u0131nl\u0131\u011f\u0131n\u0131 da sorgulatacak \u00f6l\u00e7\u00fcdedir. Bu s\u0131cak y\u0131llar\u0131n insanl\u0131\u011fa belki de tek katk\u0131s\u0131, erkeklerini cepheye yollayan toplumlarda kad\u0131n eme\u011finin ve dolay\u0131s\u0131yla da s\u00f6z hakk\u0131n\u0131n de\u011fer bulmas\u0131 olur. Ancak sava\u015f\u0131n ard\u0131ndan \u00e7\u00f6z\u00fcm yerine bug\u00fcnlere kadar s\u00fcrecek siyasi \u00e7\u00f6z\u00fcms\u00fczl\u00fcklerin temelini atan bar\u0131\u015f antla\u015fmas\u0131, ayn\u0131 ac\u0131n\u0131n \u00e7eyrek y\u00fczy\u0131l sonra daha korkun\u00e7 boyutlarda tekrar ya\u015fanmas\u0131na yol a\u00e7acakt\u0131r. Bu d\u00f6nemde 1929 B\u00fcy\u00fck Ekonomik Buhran\u0131\u2019n\u0131n ki\u015fisel ya\u015famlar \u00fczerinde yaratt\u0131\u011f\u0131 y\u0131k\u0131mdan da beslenen postmodern birikim, \u00f6zellikle 2. D\u00fcnya Sava\u015f\u0131 sonras\u0131nda akla ve b\u00fct\u00fcn toplumsal yap\u0131lara kar\u015f\u0131 ba\u015flataca\u011f\u0131 taarruzuna malzeme sa\u011flamaya ve giderek taraftarlar\u0131n\u0131 \u00e7o\u011faltmaya ba\u015flam\u0131\u015ft\u0131r.<\/p>\n

\"\"
Nazizm\u2019in ideolojisi, doktor Mengele\u2019nin laboratuvar\u0131ndaki uygulamalara yans\u0131d\u0131\u011f\u0131 bi\u00e7imde ve sanki bir uzayl\u0131n\u0131n insan\u0131 kesip bi\u00e7ti\u011fi so\u011fuklukta, herhangi bir insani duygu i\u00e7ermeyen saf akl\u0131n eylemlerine dayan\u0131yor gibidir.<\/figcaption><\/figure>\n

2. D\u00fcnya Sava\u015f\u0131, \u00f6zellikle Nazilerin neden oldu\u011fu ac\u0131lar \u00fczerinden modernli\u011fe getirilecek ele\u015ftirilere fazlas\u0131yla malzeme sa\u011flar. Nazizm, kendi yanda\u015flar\u0131 taraf\u0131ndan, bir t\u00fcr m\u00fckemmellik aray\u0131\u015f\u0131 ve d\u00fcnyay\u0131 saf hale getirme \u00e7abas\u0131 olarak nitelenmektedir. \u0130deolojileri, doktor Mengele\u2019nin laboratuvar\u0131ndaki uygulamalara yans\u0131d\u0131\u011f\u0131 bi\u00e7imde ve sanki bir uzayl\u0131n\u0131n insan\u0131 kesip bi\u00e7ti\u011fi so\u011fuklukta, herhangi bir insani duygu i\u00e7ermeyen saf akl\u0131n eylemlerine dayan\u0131yor gibidir. Oysa bizzat Nazizm\u2019in kendisi, rasyonel akl\u0131n geli\u015fim zenginli\u011fini zincire vuru\u015fu ve ge\u00e7mi\u015ften gelen yap\u0131lar\u0131 y\u0131kma giri\u015fimi olarak, postmodernizm sonras\u0131 d\u00f6neme g\u00f6z k\u0131rpmaktad\u0131r. Bu korkun\u00e7 ideoloji, bir ta\u015fla iki ku\u015f vuran kullan\u0131\u015fl\u0131l\u0131\u011f\u0131yla, k\u00f6keni ve sonu\u00e7lar\u0131 yeterince irdelenmeden, yaln\u0131zca \u00fcst\u00fc \u00f6rt\u00fclerek bir soyut nefret nesnesi halinde nadasa b\u0131rak\u0131lacakt\u0131r. Bu nedenledir ki, Nazizm\u2019in tezleri farkl\u0131 \u015fekiller halinde bug\u00fcn bile utanmazl\u0131kla tekrarlanabilmektedir.<\/p>\n

20. y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131ndaki y\u0131k\u0131mlar\u0131n, \u00e7a\u011f\u0131n d\u00fc\u015f\u00fcncesine en bariz etkisi Frans\u0131z d\u00fc\u015f\u00fcn\u00fcrlerin sava\u015f sonras\u0131 d\u00f6nemdeki tart\u0131\u015fmalar\u0131nda ortaya \u00e7\u0131kar. \u0130\u00e7inden tarihin en b\u00fcy\u00fck devrimlerinden birisi ile ayd\u0131nlanma felsefesinin do\u011fdu\u011fu bu \u00f6zg\u00fcveni y\u00fcksek d\u00fc\u015f\u00fcn d\u00fcnyas\u0131, uzun s\u00fcre Nazi i\u015fgaline boyun e\u011fmek ve bu durumu farkl\u0131 d\u0131\u015favurumlarla normalle\u015ftirmek zorunda kalm\u0131\u015ft\u0131r. Ge\u00e7mi\u015fin zengin birikiminin miras\u00e7\u0131lar\u0131, sava\u015f boyunca ya\u015fananlar\u0131 sistemin k\u00fcresel hegemonya arzusundan \u00e7ok, insan\u0131n do\u011fas\u0131 ve onun akl\u0131yla ili\u015fkilendirince, h\u00fcmanist birikim ve ilerlemeye d\u00f6n\u00fck ortaya \u00e7\u0131kan hayal k\u0131r\u0131kl\u0131\u011f\u0131, modernli\u011fin d\u00fc\u015f\u00fcnsel birikiminin y\u0131k\u0131c\u0131 bir sorgulamas\u0131na giri\u015filmesini te\u015fvik etmeye ba\u015flar.<\/p>\n

\"\"Y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131na damga vuran So\u011fuk Sava\u015f s\u00fcreci, kapitalist d\u00fcnyada t\u00fcketim toplumunun s\u00fcreklili\u011fini sa\u011flayacak kaynaklar\u0131n geli\u015ftirilmesi, sosyalist blokta ise tasarlanm\u0131\u015f bir toplum modelinin \u00f6d\u00fcn verilmeden ayakta tutulmas\u0131 \u00e7abalar\u0131na sahne olur. Farkl\u0131 ideolojiler \u00e7er\u00e7evesinde bile olsa otoriter anlay\u0131\u015fa dayanan yap\u0131lar\u0131n, soka\u011f\u0131n direni\u015fiyle kar\u015f\u0131la\u015ft\u0131\u011f\u0131nda g\u00f6sterdi\u011fi korumac\u0131 ve sald\u0131rgan tav\u0131r, d\u00f6nemin postmodernleri taraf\u0131ndan yap\u0131bozumcu arg\u00fcmanlara malzeme sa\u011flayacak \u015fekilde kullan\u0131lmaktad\u0131r. \u00dcstelik Amerika\u2019n\u0131n finansal ve k\u00fclt\u00fcrel egemenli\u011fi, yay\u0131ld\u0131\u011f\u0131 her yerde ama \u00f6zellikle Avrupa\u2019daki birikimi alt edebilmek i\u00e7in u\u011fra\u015f vermelidir. D\u00f6nemsel ve yap\u0131sal krizlerine, d\u00fcnya \u00fczerindeki s\u00f6m\u00fcr\u00fc bi\u00e7imlerini \u00e7e\u015fitlendirerek \u00e7\u00f6z\u00fcmler \u00fcreten kapitalist d\u00fcnya, Do\u011fu Bloku\u2019nda yakla\u015fan \u00e7\u00f6k\u00fc\u015f\u00fcn i\u015faretleriyle birlikte k\u00fcresel egemenli\u011fini peki\u015ftirmeye ba\u015flar. \u0130deolojik rakibinin geri \u00e7ekili\u015fi, bat\u0131da esmeye ba\u015flayan neoliberal r\u00fczg\u00e2r\u0131n \u015fi\u015firdi\u011fi bu yeni d\u00fc\u015f\u00fcnce bi\u00e7imini de g\u00fc\u00e7lendirecektir. Art\u0131k yaln\u0131zca bir sanat anlay\u0131\u015f\u0131na de\u011fil, b\u00fct\u00fcnsel bir d\u00fc\u015f\u00fcn\u00fc\u015f ve eyleyi\u015f bi\u00e7imine i\u015faret etmeye ba\u015flayan postmodernizm, s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131 oldu\u011fu ekonomik yap\u0131n\u0131n tazelenebilmesi i\u00e7in b\u00fct\u00fcn\u00fcyle y\u0131k\u0131l\u0131p yeniden yap\u0131lacak bir d\u00fcnyan\u0131n d\u00fc\u015f\u00fcn\u00fc kurmakta ve her t\u00fcr toplumsal yap\u0131 ile onu kurgulam\u0131\u015f olan akl\u0131n i\u015flevsizli\u011fini y\u00fcksek sesle hayk\u0131rmaktad\u0131r.<\/p>\n

Postmodern yap\u0131bozum s\u00fcreci<\/strong><\/p>\n

Postmodernizm, egemen d\u00fczeni tehdit edebilecek her t\u00fcrl\u00fc unsuru p\u00fcsk\u00fcrtmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 yap\u0131bozumculuk s\u00fcrecini d\u00f6rt a\u015famada sahneye koyar; de\u011fersizle\u015ftirme, i\u00e7eriksizle\u015ftirme, y\u0131kma ve yeniden yapma. Postmodern s\u00fcre\u00e7lerin sanattan siyasete, toplumsal yap\u0131lardan devletlere kadar her konudaki etkinli\u011fi, her durum i\u00e7in farkl\u0131 a\u011f\u0131rl\u0131klarla ortaya \u00e7\u0131kacak ve \u00e7o\u011fu kez e\u015fzamanl\u0131 y\u00fcr\u00fcyen bu d\u00f6rt unsuru kullanarak ger\u00e7ekle\u015ftirilir.<\/p>\n

De\u011fersizle\u015ftirme, hedeflenen yap\u0131y\u0131 tarihsel ger\u00e7ekli\u011fi ile g\u00fcncel ba\u011flant\u0131lar\u0131ndan soyutlayarak yaln\u0131zla\u015ft\u0131rma a\u015famas\u0131d\u0131r. Bu hedefe ula\u015fmak i\u00e7in yalan s\u00f6ylemekten daha uygun bir yol yoktur. De\u011fersizle\u015ftirilmeye \u00e7al\u0131\u015f\u0131lan olgu, kurum ya da ki\u015fiyle ilgili, varsa i\u015fe yarayacak bulgular\u0131 abartarak, yoksa da yaratarak olu\u015fturulan olumsuz imaj, hedef tahtas\u0131ndaki yap\u0131y\u0131 savunabilecek olan unsurlar\u0131 etkisizle\u015ftirir. Bu d\u00f6nemde yeni bir g\u00fc\u00e7 kazanan ve yan\u0131lt\u0131c\u0131 bir tarafs\u0131zl\u0131k etiketi alt\u0131nda i\u015f g\u00f6ren medya, \u00f6zellikle bu a\u015famada toplumsal alg\u0131y\u0131 bi\u00e7imlendiren yay\u0131nlar\u0131yla i\u015f g\u00f6rmektedir. Bu s\u00fcrece en \u00e7arp\u0131c\u0131 \u00f6rnekler, yok edilmek istenen toplumsal de\u011ferlerin ta\u015f\u0131y\u0131c\u0131s\u0131 olan tarihsel ki\u015filiklerle ilgilidir.<\/p>\n

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Yap\u0131bozumculuk s\u00fcreci d\u00f6rt a\u015famada sahneye konulur: De\u011fersizle\u015ftirme, i\u00e7eriksizle\u015ftirme, y\u0131kma ve yeniden yapma.<\/figcaption><\/figure>\n

\u0130\u00e7eriksizle\u015ftirme, ilgili yap\u0131n\u0131n i\u015flerli\u011fini engelleyerek varl\u0131k gerek\u00e7esini ortadan kald\u0131rma a\u015famas\u0131d\u0131r. Varolan bi\u00e7imiyle i\u015fe yaramad\u0131\u011f\u0131 \u00f6ne s\u00fcr\u00fclerek daha hafif, temelsiz ama kay\u0131r\u0131lan benzerleriyle haks\u0131z bir rekabete s\u00fcr\u00fcklenen yap\u0131lar \u00f6nce faydas\u0131z, sonra da gereksiz hale getirilir. \u00d6zellikle sosyal devlet g\u00f6revlerini yerine getiren resmi kurumlar\u0131n etkinliklerinin, yeni ortaya \u00e7\u0131kan sivil toplum kurulu\u015flar\u0131nca \u00fcstlenilmesi, bu g\u00f6revlerden kurtulmaya d\u00f6n\u00fck olarak s\u0131k\u00e7a rastlanan i\u00e7eriksizle\u015ftirme \u00f6rneklerindendir.<\/p>\n

Y\u0131kma, de\u011fersizle\u015ftirilip i\u00e7eriksizle\u015ftirilen yap\u0131lar\u0131n ortadan kald\u0131r\u0131larak varl\u0131\u011f\u0131na son verilmesi a\u015famas\u0131d\u0131r. \u0130lk iki ad\u0131m\u0131n ba\u015far\u0131yla at\u0131ld\u0131\u011f\u0131 durumlarda, bu i\u015flem kimsenin haberi bile olmadan ger\u00e7ekle\u015ftirilebilir. Ancak baz\u0131 sa\u011flam yap\u0131lar\u0131n i\u00e7indeki diren\u00e7, bu a\u015famada g\u00fc\u00e7l\u00fc bir son darbe gere\u011fini ortaya \u00e7\u0131karabilir. Bu durumda yard\u0131mc\u0131 unsurlar\u0131n deste\u011fine s\u0131k\u00e7a ba\u015fvurulabilir. Y\u0131kma a\u015famas\u0131n\u0131n dikkat edilen taraf\u0131, y\u0131k\u0131lacak kurumdan geriye, ileride canlanmas\u0131na neden olabilecek herhangi bir iz kalmamas\u0131d\u0131r. Bu da yap\u0131lam\u0131yorsa, kalan izlerin olumsuzca etiketlendirilmesi ve ba\u015fka yap\u0131bozum s\u00fcre\u00e7leri i\u00e7in referans olarak kullan\u0131lmas\u0131 i\u015fe yarar bir y\u00f6ntemdir.<\/p>\n

Yeniden yapma, art\u0131k var olmayan ya da bir harabe haline d\u00f6nm\u00fc\u015f yap\u0131dan geriye kalan bo\u015flu\u011fun doldurulmas\u0131d\u0131r. Bu a\u015famada \u00e7o\u011fu kez tercih edilen, gerekti\u011finde yeniden ve kolayca y\u0131k\u0131labilecek, hatta kendi kendisini imha edebilecek temelsizlikteki dolgulard\u0131r. Bu durum, yap\u0131bozum s\u00fcrecini, yok edilen yap\u0131dan ba\u011f\u0131ms\u0131z olacak \u015fekilde \u00f6ne \u00e7\u0131kar\u0131r ve s\u00fcrekli hale getirir. Bu \u015fekilde olu\u015fturulmu\u015f postmodern bi\u00e7imlerin s\u0131kl\u0131kla yenilenme gereksinimi duyulmas\u0131, herhangi bir beceriksizlik ya da plan hatas\u0131 de\u011fil, do\u011frudan do\u011fruya s\u00fcrecin bir par\u00e7as\u0131d\u0131r. Kald\u0131 ki, dayan\u0131kl\u0131 yap\u0131lar olu\u015fturulmas\u0131 ontolojik olarak d\u00fczenin mant\u0131\u011f\u0131na da ayk\u0131r\u0131d\u0131r.<\/p>\n

Bug\u00fcn postmodern yap\u0131bozum s\u00fcrecinin bu d\u00f6rt a\u015famas\u0131n\u0131n, yaln\u0131zca modern toplumun de\u011fil tarihin miras\u0131 olan pek \u00e7ok yap\u0131ya sald\u0131r\u0131 i\u00e7in sab\u0131rla ve vazge\u00e7meden kullan\u0131lmakta oldu\u011funu s\u00f6yleyebiliriz. Y\u00fcz y\u0131l \u00f6nce hedef tahtas\u0131na ilk konan olgu olan sanat, bug\u00fcn art\u0131k k\u00fcrat\u00f6rlerin bienallerde sergilenmek i\u00e7in se\u00e7ti\u011fi kopuk ve i\u00e7eriksiz eli\u015fleriyle tan\u0131mlanmaktad\u0131r. Bilim, kuramc\u0131lar\u0131n\u0131n bile anlad\u0131\u011f\u0131 \u015f\u00fcpheli kuantum ya da ak\u0131llara zarar \u201cparalel evren\u201d tart\u0131\u015fmalar\u0131yla me\u015fguld\u00fcr. Felsefenin uzun zaman \u00f6nce \u00f6ld\u00fc\u011f\u00fc s\u0131kl\u0131kla s\u00f6ylenir. Siyaset \u00e7aps\u0131z politikac\u0131lar\u0131n ki\u015fisel \u00e7\u0131kar arac\u0131 haline gelmi\u015f durumdad\u0131r. Tarihin, yeniden b\u00fct\u00fcnsel kavray\u0131\u015ftan uzakla\u015f\u0131p magazinle\u015fmesi, bug\u00fcn\u00fc a\u00e7\u0131klama g\u00fcc\u00fcn\u00fc yok etmektedir, ki zaten baz\u0131lar\u0131na g\u00f6re sonuna gelinmi\u015ftir. K\u00fclt\u00fcr, \u00e7okk\u00fclt\u00fcrl\u00fcl\u00fck tuza\u011f\u0131 i\u00e7inde tektiple\u015fip yerel renklerini kaybetme tehlikesiyle kar\u015f\u0131 kar\u015f\u0131yad\u0131r. Adalet, hukukun g\u00fc\u00e7l\u00fcler taraf\u0131ndan etkilenip yorumland\u0131\u011f\u0131 bir t\u00fcr \u00e7eli\u015fkili kurallar dizisi olmu\u015f durumdad\u0131r. \u00c7al\u0131\u015fma, para kazanmak i\u00e7in katlan\u0131lan ve insan\u0131n kurtulmas\u0131 gereken bir y\u00fckt\u00fcr. Sevme, neredeyse yaln\u0131zca sahip olman\u0131n itici g\u00fcc\u00fc olmu\u015ftur. E\u011flence insana sahte deneyimler ya\u015fatmak \u00fczerine kuruludur.<\/p>\n

Ancak t\u00fcm bu yap\u0131lara sald\u0131rabilmenin \u00f6n ko\u015fulu, \u00f6nce insan akl\u0131n\u0131 ve mant\u0131\u011f\u0131n\u0131 kullan\u0131lamaz hale getirmektir. \u0130nsan\u0131n postmodernizm taraf\u0131ndan tamamen ele ge\u00e7irilmesi ve yeni \u00e7a\u011fa ge\u00e7i\u015f ancak bu \u015fekilde ger\u00e7ekle\u015febilir. Bu nedenle insan akl\u0131na uygulanan yap\u0131bozumuna, ayr\u0131ca ve ayr\u0131nt\u0131l\u0131 bir bak\u0131\u015f gerekir.<\/p>\n

\"\"Postmodernizmin insan akl\u0131yla u\u011fra\u015f\u0131s\u0131<\/strong><\/p>\n

Akl\u0131m\u0131z\u0131n bizi di\u011fer canl\u0131lardan ay\u0131ran temel \u00f6zelli\u011fi, alg\u0131lar\u0131 arac\u0131l\u0131\u011f\u0131yla toplad\u0131\u011f\u0131 verileri kavramsalla\u015ft\u0131rmas\u0131, kavramlar aras\u0131nda kurdu\u011fu ili\u015fkilerle d\u00fcnyay\u0131 modellemesi ve bu model \u00fczerinden de \u00e7evreyle ili\u015fkilerini kurarak ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcrmesidir. Akla sald\u0131ran postmodernizmin, bu ay\u0131rt edici \u00f6zelliklerin t\u00fcm\u00fcne d\u00f6n\u00fck hamleleri vard\u0131r. \u00dcstelik bu hamleler akl\u0131 geli\u015ftirerek bir \u00fcst d\u00fczeye \u00e7\u0131karma iddias\u0131 ta\u015f\u0131r.<\/p>\n

Akl\u0131n sa\u011fl\u0131kl\u0131 i\u015fleyi\u015fi i\u00e7in ilk ko\u015ful, \u00e7evreden gelen verileri olabildi\u011fince do\u011fru alg\u0131lamas\u0131d\u0131r. Onu aldatarak i\u015fe yaramaz hale getirmenin en kolay yolu da, b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde alg\u0131lanmas\u0131 zor ya da b\u00fcsb\u00fct\u00fcn ger\u00e7ekd\u0131\u015f\u0131 verilere maruz b\u0131rakmak olur. Y\u00fczy\u0131llar boyu g\u00f6zba\u011fc\u0131lar\u0131n geli\u015ftirdikleri teknikler yeni \u00e7a\u011fda art\u0131k postmodernizmin uzmanl\u0131k alan\u0131d\u0131r.<\/p>\n

Yeni \u00e7a\u011f\u0131n teknolojik \u00fcr\u00fcnleri ve uygulamalar\u0131n\u0131n h\u0131z\u0131 kar\u015f\u0131s\u0131nda zorlanan insan akl\u0131, ilk \u00f6nce ba\u015f edilmesi g\u00fc\u00e7 bir veri ak\u0131\u015f\u0131 kar\u015f\u0131s\u0131nda zay\u0131f kalacakt\u0131r. \u0130nsan beynindeki kimyasal s\u00fcre\u00e7ler, tek bir anda konu\u015fan en \u00e7ok iki ki\u015finin dinlenebilmesini sa\u011flayacak bir h\u0131zda i\u015fleyebilmektedir. Sese k\u0131yasla \u00e7ok daha karma\u015f\u0131k i\u015flemler gerektiren g\u00f6rsel alg\u0131 ise tek bir anda yaln\u0131zca bir noktaya odaklan\u0131lmas\u0131na izin verir. \u00dcstelik odaklan\u0131lan kaynaktan gelen g\u00f6rsel bilgilerin bilin\u00e7 d\u00fczeyinde de\u011ferlendirilebilmesi de, mikro\u00e7iplere k\u0131yasla yava\u015f say\u0131lacak bir s\u00fcrede ger\u00e7ekle\u015fir. Oysa art\u0131k, g\u00fcnl\u00fck ya\u015famda hep kar\u015f\u0131m\u0131zda olan ekranlarda giderek yayg\u0131nla\u015fan \u00e7ok b\u00f6lmelilik ile y\u00fcksek h\u0131zda akan g\u00f6r\u00fcnt\u00fclerin video klip kurgusu, insan\u0131n g\u00f6rd\u00fcklerini anlamas\u0131n\u0131 olanaks\u0131z hale getirmektedir. Bununla birlikte \u00f6zellikle \u00e7ocuklar aras\u0131nda giderek yayg\u0131nla\u015fan bilgisayar oyunlar\u0131 da anlay\u0131\u015ftan \u00e7ok refleksleri geli\u015ftiren \u00f6zellikleriyle, i\u015flevlerini beynin daha alt d\u00fczeylerine seslenerek yerine getirirler.<\/p>\n

G\u00fcnl\u00fck ya\u015fam i\u00e7inde kendisine sunulan karma\u015f\u0131k verileri alg\u0131lama d\u00fczeyi zay\u0131flayan insan, yava\u015f yava\u015f zihinsel becerilerinden ku\u015fku duymaya elveri\u015fli hale gelir. G\u00fcvenilir sayd\u0131\u011f\u0131 kaynaklardan gelen \u00e7eli\u015fkili bilgilerle kar\u015f\u0131la\u015ft\u0131\u011f\u0131nda, kendisine sunulan verilerden \u00e7ok, kendi akl\u0131n\u0131 sorgularken, art\u0131k rekl\u00e2mlardan politikac\u0131lar\u0131n vaatlerine kadar geni\u015f bir yelpazede sistematik ve iyi kurgulanm\u0131\u015f yalanlara a\u00e7\u0131k hale gelmi\u015ftir. Kimi zaman bilimcileri bile kullanan yalanc\u0131l\u0131k bazen haks\u0131z kazan\u00e7lara, bazen su\u00e7lar\u0131n \u00f6rt\u00fclmesine, bazen rakiplerin karalanmas\u0131na, bazen de sava\u015f \u00e7\u0131karmaya yarar. Yalanlara k\u0131l\u0131f olarak da genellikle d\u00fczmece kan\u0131tlar kullan\u0131l\u0131r. Akl\u0131n k\u00f6relmesi artt\u0131k\u00e7a, kan\u0131tlar\u0131n ikna edici olmak i\u00e7in mant\u0131\u011fa dayanma gere\u011fi de azalacak, yalanc\u0131l\u0131k ars\u0131zl\u0131ktan beslenir olacakt\u0131r.<\/p>\n

Ancak, akl\u0131n d\u00fcnyayla kurdu\u011fu ili\u015fkinin alg\u0131lar \u00fczerinden i\u015fleyen bilgilenme boyutunun kapsaml\u0131 bir sald\u0131r\u0131yla sakatlanmas\u0131, hedefi olaca\u011f\u0131 postmodern yap\u0131bozum s\u00fcreci i\u00e7in gerekli temeli tek ba\u015f\u0131na yaratamaz. Onun as\u0131l g\u00fcc\u00fc olan analitik i\u015fleyi\u015f ve mant\u0131ksal \u00e7\u0131kar\u0131m y\u00f6nteminin de, art\u0131k kavranmas\u0131 ve kullan\u0131lmas\u0131 yerine \u00e7\u0131kar\u0131mlar\u0131n\u0131n anlamadan kabul edilmesi beklenen yeni ve karma\u015f\u0131k bir modelle de\u011fi\u015ftirilmesi gerekir.<\/p>\n

\"\"Modern d\u00f6nemin ge\u00e7mi\u015fteki kazan\u0131mlar\u0131n\u0131n alt\u0131nda yatan ama \u015fimdi hedef tahtas\u0131ndaki d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imi, bu d\u00f6nemin kurulu\u015fundaki \u00fcretken ve yarat\u0131c\u0131l\u0131\u011fa a\u00e7\u0131k bir yap\u0131dan beslenmektedir. Descartes\u2019la temelleri at\u0131lm\u0131\u015f olan \u201cneden sonu\u00e7 ili\u015fkileri ile sistematik \u00e7\u00f6z\u00fcmleme ve mant\u0131ksal \u00e7\u0131kar\u0131mlara dayal\u0131 analitik d\u00fc\u015f\u00fcnce y\u00f6ntemi\u201d, do\u011fan\u0131n matematikle ke\u015ffedilen d\u00fczeninin mant\u0131\u011f\u0131 kullanan ak\u0131l taraf\u0131ndan modellenerek bilinmesinin yolunu a\u00e7m\u0131\u015ft\u0131r. Bir ucu, tanr\u0131y\u0131, yaratt\u0131klar\u0131n\u0131 daha iyi bilerek daha \u00e7ok sevmeye, bir ucu ise do\u011fay\u0131 daha iyi kullanarak ona egemen olmaya varan bu d\u00fc\u015f\u00fcn\u00fc\u015f, g\u00fcc\u00fcn\u00fc, \u00e7a\u011f\u0131n\u0131n gereksinimlerine yan\u0131t vermenin yan\u0131nda, ge\u00e7mi\u015f ve gelecek aras\u0131nda kurdu\u011fu k\u00f6pr\u00fcden de al\u0131r. Bu d\u00f6nemde d\u00fcnyay\u0131 de\u011fi\u015ftiren bilimsel geli\u015fmelere yarat\u0131c\u0131 cesaret ve verimlilik sa\u011flayan yeni ba\u011flant\u0131 olanaklar\u0131n\u0131n \u00f6n\u00fc a\u00e7\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Modern insan\u0131n kavray\u0131\u015f\u0131, d\u00fcnyay\u0131 modelleme \u00e7abas\u0131 i\u00e7inde, analiz ve sentez ara\u00e7lar\u0131 ile t\u00fcmevar\u0131m ve t\u00fcmdengelim y\u00f6ntemlerini, olgular aras\u0131nda neden sonu\u00e7 ili\u015fkileri kurmak i\u00e7in kullan\u0131r. Bu nedensellik olgusu ister istemez tarihseldir, ge\u00e7mi\u015fteki daha az say\u0131da olgudan kaynaklan\u0131p, zaman i\u00e7inde geni\u015fleyen ve insan\u0131n soya\u011fac\u0131na benzetilebilecek bir hiyerar\u015fik neden sonu\u00e7 grafi\u011fi olu\u015fturur; dolay\u0131s\u0131yla ge\u00e7mi\u015fte ya\u015fananlar bug\u00fcn\u00fc belirlemektedir. Darwin\u2019in biyolojik evrim kuram\u0131na altyap\u0131 sa\u011flayan bu d\u00fc\u015f\u00fcn\u00fc\u015f, birka\u00e7 y\u00fczy\u0131l sonra Marx\u2019ta doru\u011fa ula\u015facak olan \u201cinsan\u0131n, tarihin ak\u0131\u015f\u0131n\u0131 denetimi alt\u0131na alma iradesi\u201dni de besler. \u00c7\u00fcnk\u00fc bug\u00fcn at\u0131lacak ad\u0131mlarla gelece\u011fi belirlemek olanakl\u0131d\u0131r. \u0130\u015fte, tam da yol a\u00e7t\u0131\u011f\u0131 bu g\u00fc\u00e7l\u00fc ve iddial\u0131 tezler nedeniyle modern d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imi yerle\u015fik sistem i\u00e7in bir tehlike potansiyeli ta\u015f\u0131maktad\u0131r ve postmodern felsefenin \u00f6nemli sald\u0131r\u0131 hedeflerinden birini de olu\u015fturacakt\u0131r.<\/p>\n

Bu yap\u0131n\u0131n temel ele\u015ftiri noktas\u0131, modern d\u00fcnyan\u0131n kurumsalla\u015fmas\u0131na bi\u00e7im veren otoriter \u00f6zd\u00fcr. \u00d6yle ki, i\u015f ya\u015fam\u0131nda \u00e7al\u0131\u015fanlar\u0131n patrona ba\u011fland\u0131\u011f\u0131 organizasyon \u015femalar\u0131ndan, modern devletin silahl\u0131 ya da silahs\u0131z b\u00fct\u00fcn \u00f6rg\u00fct yap\u0131lanmalar\u0131na kadar her yerde bu \u00f6z, etkinli\u011finden \u00e7ok k\u0131s\u0131tl\u0131l\u0131k ve kurallar\u0131yla belirleyici olmaya ba\u015flar. Tarihsel neden sonu\u00e7 a\u011f\u0131n\u0131n en tepesinde ise, her \u015feyin belirleyicisi olarak tanr\u0131 oturmaktad\u0131r.<\/p>\n

\u0130\u015fe bu otoriter \u00f6z\u00fc ele\u015ftirmekle ba\u015flayan postmodernizmin \u00f6ncelikli hedefi, ironik bir \u015fekilde, insan\u0131n kendi gelece\u011fini belirleme iradesi olacakt\u0131r. Postmodern yeni bak\u0131\u015f a\u00e7\u0131s\u0131na g\u00f6re, ge\u00e7mi\u015fteki olaylar\u0131n ger\u00e7ekle\u015fmemi\u015f ba\u015fka sonu\u00e7lar\u0131 da olabilece\u011fi gibi, bug\u00fcn\u00fcn olgular\u0131 da ge\u00e7mi\u015fin bilmedi\u011fimiz ya da belki hi\u00e7 ya\u015fanmam\u0131\u015f farkl\u0131 nedenlerinden kaynaklanabilme potansiyeline sahiptir. Dolay\u0131s\u0131yla tarih, mant\u0131k \u00e7izgisine g\u00f6re geli\u015fen neden sonu\u00e7 ba\u011flant\u0131lar\u0131yla de\u011fil, sonsuz nedenler ile sonsuz sonu\u00e7lar aras\u0131nda rastlant\u0131 sonucu ortaya \u00e7\u0131km\u0131\u015f bir olaylar dizisinden ibaret g\u00f6r\u00fcl\u00fcr. Postmodern d\u00fc\u015f\u00fcnceye g\u00f6re tarih, bug\u00fcn\u00fc a\u00e7\u0131klarken ba\u015fvurulacak yararl\u0131 bir referans kayna\u011f\u0131 de\u011fil, aksine yol a\u00e7t\u0131\u011f\u0131 \u00f6nyarg\u0131lar ve yaratt\u0131\u011f\u0131 yanl\u0131\u015f kan\u0131larla \u00e7o\u011fu kez bir ayak ba\u011f\u0131d\u0131r.<\/p>\n

Bu noktada bir parantez a\u00e7\u0131p, postmodernizmin savlar\u0131na temel olacak olgular\u0131n, yeni yeni yayg\u0131nl\u0131k kazanmakta olan kuantum fizi\u011finin bir t\u00fcr yorumlan\u0131\u015f\u0131ndan destek ald\u0131\u011f\u0131n\u0131 s\u00f6ylemekte yarar var. Kuantum fizi\u011fi, varl\u0131\u011f\u0131n madde ve enerji hallerinin birbirlerine d\u00f6n\u00fc\u015febilirlik \u00f6zelli\u011fini, art\u0131k ayn\u0131 anda ve birlikte var olabildikleri noktas\u0131na ta\u015f\u0131m\u0131\u015ft\u0131r. Kimi fizik\u00e7iler yeni bulgular\u0131, evrenin somut ger\u00e7eklik de\u011fil ama yaln\u0131zca bir olas\u0131l\u0131k bulutu oldu\u011fu, atomalt\u0131 par\u00e7ac\u0131klar\u0131n zaman i\u00e7indeki hareketleri aras\u0131nda konumdan dolay\u0131 bile bir ili\u015fkisellik bulunmad\u0131\u011f\u0131, kuantum d\u00fcnyas\u0131ndaki ili\u015fkilerin makro evren i\u00e7in de ge\u00e7erli oldu\u011fu, dolay\u0131s\u0131yla g\u00fcndelik ya\u015famdan insanl\u0131k tarihine kadar her \u00f6l\u00e7ekte ya\u015fanan an\u0131n hemen sonrakini belirlemedi\u011fi, hatta o an\u0131n bile paralel karde\u015fleri oldu\u011fu \u015feklinde yorumlamaktad\u0131rlar. Postmodern \u00e7a\u011f\u0131n bilimcileri, art\u0131k her \u015feyin m\u00fcmk\u00fcn olabilece\u011fini iddia ettikleri bir ya\u015famda her t\u00fcr fantezinin de ger\u00e7ekle\u015febilece\u011fini d\u00fc\u015f\u00fcnmekte, daha da \u00f6tesine ge\u00e7erek her t\u00fcr fantezi i\u00e7in ayr\u0131 birer d\u00fcnya oldu\u011fu, ve tabi bizim d\u00fcnyam\u0131z\u0131n da bu fantezilerden biri oldu\u011fu sonucuna varmaktad\u0131rlar. Ger\u00e7i ya\u015fam\u0131n somut sorunlar\u0131yla bo\u011fu\u015fan insan i\u00e7in bu tezlerin kendileri bir fanteziden \u00f6teye ge\u00e7ememektedir. Buna kar\u015f\u0131n, ak\u0131l ile bilim aras\u0131ndaki ba\u011f giderek zay\u0131flamaktad\u0131r.<\/p>\n

\u0130nsan\u0131n ge\u00e7mi\u015fi ile gelece\u011fi aras\u0131ndaki ba\u011f\u0131 bug\u00fcn \u00fczerinden kurmas\u0131n\u0131n \u00f6n\u00fcne ge\u00e7meye, her t\u00fcr ara\u00e7tan destek alarak \u00e7al\u0131\u015fan postmodernizm, gelece\u011fi kurmaya \u00e7al\u0131\u015fan devrimci giri\u015fimlerden, devlet\u00e7i ekonomik planlamalara kadar farkl\u0131 \u00f6l\u00e7eklerdeki tasar\u0131mlar\u0131, de\u011fersiz de\u011filse bile naif g\u00f6r\u00fcr. Bu \u015fekilde, hem kendi tutuculu\u011funu ortaya \u00e7\u0131kartacak tarihsel izlerinden kurtulmakta, hem de gelecek projeksiyonlar\u0131 \u00fczerindeki tekelini cansiperane savunmaktad\u0131r. Hizmetinde oldu\u011fu iktidar d\u0131\u015f\u0131nda kalan t\u00fcm unsurlar i\u00e7in ne ge\u00e7mi\u015f bilinci olmal\u0131d\u0131r, ne de gelecek umutlar\u0131. \u00d6nemli olan, i\u00e7inde ya\u015fan\u0131lan an\u0131n bir par\u00e7as\u0131 olmakt\u0131r, mottosu Carpe Diem\u2019dir (An\u2019\u0131 Yakala).<\/p>\n

\"\"
Postmodern mimari \u00f6rne\u011fi.<\/figcaption><\/figure>\n

Ancak kendisi de tarihin bir \u00fcr\u00fcn\u00fc olan postmodernizmin d\u00fc\u015f\u00fcnsel k\u00f6kenleri -her ne kadar ontolojik gerek\u00e7elerle kendi kendisini yads\u0131sa da- Descartes\u2019\u0131n \u00e7a\u011fda\u015f\u0131 Spinoza\u2019dan, son y\u0131llar\u0131n g\u00f6zde peygamberi Deleuze\u2019e kadar uzan\u0131r. \u00d6zellikle Deleuze\u2019\u00fcn postmodernizme katk\u0131s\u0131, tarihsel neden sonu\u00e7 ili\u015fkilerine kar\u015f\u0131 \u00f6nerdi\u011fi bamba\u015fka bir model olan k\u00f6ksap kuram\u0131nda ortaya \u00e7\u0131kar. Deleuze, tarihselli\u011fe dayal\u0131 analitik d\u00fc\u015f\u00fcnceyi, toprakta bir tohumun k\u00f6k sal\u0131p dikine b\u00fcy\u00fctt\u00fc\u011f\u00fc g\u00f6vdenin hareketsizli\u011fi ve bu g\u00f6vdeden \u00e7\u0131kan dallar\u0131n geli\u015fim s\u0131n\u0131rlar\u0131yla yan yana koyarak ele\u015ftirir. Deleuze\u2019\u00fcn k\u00f6ksap\u0131, toprak alt\u0131nda yatay olarak her y\u00f6ne do\u011fru geni\u015fleyen ve tek bir k\u00f6k yerine pek \u00e7ok yumrunun birbirine ba\u011fland\u0131\u011f\u0131 bir ili\u015fkiler a\u011f\u0131d\u0131r. S\u00fcrekli geni\u015fleme potansiyeli ta\u015f\u0131r ve yeni ili\u015fkilerle ortaya \u00e7\u0131kan yumrular eskilerini etkisizle\u015ftirir. Deleuze 90\u2019lar\u0131n ortalar\u0131nda ya\u015fam\u0131na son verme karar\u0131n\u0131 birka\u00e7 y\u0131l ertelese, bug\u00fcn\u00fcn sosyal a\u011flar\u0131n\u0131 g\u00f6recek ve belki de ya\u015fama ba\u011flanabilecekti.<\/p>\n

Deleuze\u2019\u00fcn kuram\u0131n\u0131n giderek daha fazla izleyiciyi etkileyen g\u00fcc\u00fc, bug\u00fcn i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z sanal ili\u015fkiler a\u011f\u0131nda bire bir kar\u015f\u0131l\u0131k bulmas\u0131ndan \u00f6te, modern d\u00fcnyan\u0131n \u00f6rg\u00fctlenme bi\u00e7imlerine k\u0131yasla liberal demokrat bir nitelik ve y\u00fcksek bir uyumluluk kapasitesi ta\u015f\u0131mas\u0131ndad\u0131r. Ancak uyum ile tutarl\u0131l\u0131k her zaman birlikte bulunmaz. Ger\u00e7i daha \u00e7ok zamana dayal\u0131 tan\u0131mlanmas\u0131yla modern akl\u0131n kriterlerinden olan tutarl\u0131l\u0131k, ba\u015fkalar\u0131yla yaln\u0131zca \u015fimdiki zaman hakk\u0131nda konu\u015fan postmodernizm i\u00e7in bir de\u011fer ta\u015f\u0131mamaktad\u0131r. K\u00f6ksap t\u00fcr\u00fc postmodern -\u00f6rg\u00fctlenme ya da yap\u0131lanma de\u011fil- ili\u015fkisellikler, nesnelli\u011fe dayal\u0131 ve tan\u0131mlay\u0131c\u0131 nitel \u00f6zellikler yerine, nicel b\u00fcy\u00fckl\u00fckler ile aralar\u0131ndaki ba\u011flant\u0131lar\u0131n anl\u0131k yo\u011funlu\u011funa g\u00f6re de\u011ferlendirilir. Bu niceliklerin oynak bir zeminde ak\u0131\u015fkanl\u0131k e\u011filimi ta\u015f\u0131mas\u0131 da, postmodernli\u011fin yap\u0131bozumu d\u00fc\u015f\u00fcncesiyle tam bir uyum i\u00e7indedir.<\/p>\n

Kapsad\u0131\u011f\u0131 nicelikler ile ba\u011flant\u0131lar\u0131n \u00e7oklu\u011funu dikkate alan ve giderek daha s\u0131k kar\u015f\u0131m\u0131za \u00e7\u0131kan bu yeni t\u00fcr yatay ili\u015fkisel a\u011flar, postmodern yakla\u015f\u0131m\u0131n bi\u00e7imselli\u011finde kald\u0131klar\u0131 s\u00fcrece, analitik modernli\u011fin otoriter etkisinden kurtard\u0131\u011f\u0131n\u0131 iddia etti\u011fi insan\u0131 da say\u0131sal \u00e7okluklara indirgemekten \u00e7ekinmezler. \u0130nsan, art\u0131k birikimi, potansiyeli ve istekleriyle de\u011fil, televizyon kanal\u0131n\u0131 zaplamas\u0131, internet sitesine t\u0131klamas\u0131, sosyal medyay\u0131 layklamas\u0131 ve en nihayetine se\u00e7men pusulas\u0131na basmas\u0131 ile parmak hesab\u0131 say\u0131lan bir tekliktir, ancak bu durum ona ayr\u0131cal\u0131kl\u0131 bir \u00f6znellikmi\u015f gibi yans\u0131t\u0131lmaktad\u0131r. S\u00f6z konusu durumu sorunsuzca kabul etmesi i\u00e7in ise \u00f6nce iradesiyle aras\u0131ndaki ba\u011f\u0131n, bilin\u00e7 d\u00fczeyinde de ger\u00e7ekd\u0131\u015f\u0131 bir boyuta \u00e7ekilmesi gerekmektedir.<\/p>\n

\"\"Postmodernizm i\u00e7in insan akl\u0131n\u0131n ge\u00e7ersizle\u015ftirilmesinin belki de en \u00f6nemli hedefi, onun eylemlili\u011fini denetim alt\u0131nda tutmakt\u0131r. Bu eylemlili\u011fin anahtar kavram\u0131 olan irade ise akl\u0131n mutlaka ele ge\u00e7irilmesi gereken hazinesini olu\u015fturur. Her ne kadar insan art\u0131k olgular\u0131 tarihselli\u011fi i\u00e7inde de\u011ferlendirmekten uzakla\u015fsa da, g\u00fcnl\u00fck ya\u015fam\u0131n prati\u011fi, ge\u00e7mi\u015fte kendi yapt\u0131klar\u0131 ile bug\u00fcn ya\u015fad\u0131klar\u0131 ve yar\u0131n ba\u015f\u0131na gelecekler aras\u0131nda mant\u0131ksal bir ili\u015fki kurmas\u0131n\u0131 zorunlu k\u0131lmaktad\u0131r. Bu \u015fekilde ortaya \u00e7\u0131kabilecek ve bir ad\u0131m sonras\u0131nda toplumsal ger\u00e7ekliklerin de sorgulanmas\u0131na neden olabilecek nedenselli\u011fin \u00f6n\u00fcne ge\u00e7en geleneksel unsur ise, izleri \u00e7ok eskilerde olan \u201ckader\u201d olgusudur. \u00d6l\u00fcm\u00fcn insan\u0131n kar\u015f\u0131s\u0131na her an \u00e7\u0131kabilirli\u011fiyle beslenip g\u00fc\u00e7lenen kader, y\u00fczy\u0131llar boyu iradeyi etkisiz k\u0131lmaya yaram\u0131\u015f, ancak modern d\u00fc\u015f\u00fcn\u00fc\u015f i\u00e7inde giderek a\u00e7\u0131klay\u0131c\u0131l\u0131\u011f\u0131n\u0131 yitirmi\u015ftir. Postmodernizm bu soruna, iradenin bir sanr\u0131 haline getirilerek daha etkisiz k\u0131l\u0131nd\u0131\u011f\u0131 ba\u015fka bir \u00e7\u00f6z\u00fcm \u00f6nermekte gecikmeyecektir. Akl\u0131n etkisizle\u015ftirilme s\u00fcrecine \u00e7ok boyutlu katk\u0131lar sa\u011flayan yeni moda g\u00f6ksel aray\u0131\u015flar, art\u0131k insana kader kurban\u0131 olmad\u0131\u011f\u0131n\u0131, \u00fcstelik ya\u015famda istediklerini elde etmek i\u00e7in \u00e7ok istemenin yeterli olaca\u011f\u0131n\u0131 s\u00f6ylemektedir. Art\u0131k her t\u00fcr \u00e7aban\u0131n vazge\u00e7ilmez unsuru evrene mesaj g\u00f6ndermek olmal\u0131d\u0131r. Somut olgular yerlerini, bilinemeyen ama hissedilen enerji dengelerine b\u0131rakm\u0131\u015ft\u0131r. \u0130nsan iradesinin temel i\u015flevi ise do\u011fru \u015fekilde istemek ve evrenle ileti\u015fim kurmaktan ibarettir.<\/p>\n

\u0130nsan\u0131n \u00f6nce alg\u0131lar\u0131n\u0131 bir bilgi bombard\u0131man\u0131yla yetersizle\u015ftiren, ard\u0131ndan d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imini anl\u0131k ili\u015fkiselliklere ba\u011flayarak etkisiz k\u0131lan, bununla birlikte de iradesini arzu olgusunun bir i\u015flevi haline getirerek denetim alt\u0131na alan postmodernizm, yaratt\u0131\u011f\u0131 iklimle modern akl\u0131 g\u00fc\u00e7lerinden s\u0131y\u0131rm\u0131\u015f ve yap\u0131bozum s\u00fcreci i\u00e7in gereken ortam\u0131 yaratm\u0131\u015ft\u0131r.<\/p>\n

\u0130nsan akl\u0131n\u0131n yap\u0131bozumu<\/strong><\/p>\n

Modern d\u00fcnyan\u0131n b\u00fct\u00fcn i\u015fleyi\u015flerini bozarak yeniden kurgulamak i\u00e7in \u00f6ncelikle akla sald\u0131r\u0131lmas\u0131 da yine yukar\u0131da tarif edilen d\u00f6rt koldan ger\u00e7ekle\u015fecektir. Bu ama\u00e7la, \u00f6ncelikle insan akl\u0131na \u00f6zg\u00fc yan\u0131lsamalar ile zay\u0131fl\u0131klar \u00f6ne \u00e7\u0131kar\u0131larak sergilenir; bununla birlikte, \u00e7e\u015fitli ileti\u015fim kanallar\u0131 \u00fczerinden maruz b\u0131rak\u0131ld\u0131\u011f\u0131 bilgi bombard\u0131man\u0131 nedeniyle ger\u00e7ek d\u00fcnyay\u0131 de\u011ferlendirme yetene\u011fi k\u00f6reltilmekte ve somut etkinli\u011fi, yapma d\u00fcnyalar\u0131n sanal ger\u00e7ekli\u011fine y\u00f6nlendirilmektedir; i\u015f ya\u015fam\u0131ndan g\u00fcnl\u00fck ya\u015fama kadar pek \u00e7ok alanda karar verme yetkisi insan\u0131n elinden yava\u015f yava\u015f al\u0131narak y\u00fcksek teknoloji \u00fcr\u00fcn\u00fc yapay sistemlere aktar\u0131l\u0131r; art\u0131k gereksinimlerine de\u011fil benimsetilmi\u015f al\u0131\u015fkanl\u0131klar\u0131na g\u00f6re ya\u015famaya ba\u015flayan insan, kendi akl\u0131 yerine aidiyet duygular\u0131nca belirlenip sorgulanmayan ortak tav\u0131rlarla davranmakta ve \u00e7a\u011f\u0131n postmodern karakterinin s\u0131radan \u00f6rneklerinden biri haline gelmektedir.<\/p>\n

\"\"
\u0130ronik bir \u015fekilde, postmodern \u00e7a\u011fda insan\u0131n kendi beynini ke\u015ffetme s\u00fcreci, onun ger\u00e7ekten de\u011fersizle\u015ftirilmesi amac\u0131na hizmet etmektedir.<\/figcaption><\/figure>\n

Son y\u0131llarda insan beynindeki biyolojik s\u00fcre\u00e7ler \u00fczerinde \u00e7al\u0131\u015fan g\u00f6r\u00fcnt\u00fcleme teknolojisinin geli\u015fimi ve artan psikoloji \u00e7al\u0131\u015fmalar\u0131, beynin \u00e7evreyi alg\u0131lay\u0131\u015f\u0131 ile kaydetti\u011fi bilgileri i\u015fleme ve de\u011ferlendirme bi\u00e7imleri \u00fczerine bilinenleri dramatik bir oranda artt\u0131rm\u0131\u015f durumdad\u0131r. Ancak bulgular, ula\u015fabildi\u011fimiz evrendeki en karma\u015f\u0131k ve i\u015flevsel yap\u0131n\u0131n gizlerini a\u00e7\u0131\u011fa \u00e7\u0131kart\u0131rken heyecan ve hayranl\u0131\u011f\u0131 b\u00fcy\u00fctmekten \u00e7ok, beynin yan\u0131lsamalar\u0131n\u0131 \u00f6ne \u00e7\u0131kartarak neredeyse s\u0131radanla\u015ft\u0131r\u0131lmas\u0131 amac\u0131yla kullan\u0131l\u0131r. \u00c7ok izlenen belgesel kanallar\u0131ndaki programlar ve pop\u00fcler yazarlar\u0131n \u00e7ok satan kitaplar\u0131n\u0131n, insan beyni hakk\u0131nda bilgilenmek isteyenlere, bu organ\u0131m\u0131z\u0131n ola\u011fan\u00fcst\u00fc veri i\u015fleme ve d\u00fc\u015f\u00fcnce \u00fcretme becerisi yerine, \u00e7evreyi nas\u0131l eksik alg\u0131lad\u0131\u011f\u0131n\u0131, verileri nas\u0131l yanl\u0131\u015f de\u011ferlendirdi\u011fini ve kararlar\u0131n\u0131 ne t\u00fcr \u00f6nyarg\u0131larla verdi\u011fini balland\u0131rarak anlatmas\u0131 fazlas\u0131yla ilgi \u00e7ekmektedir. \u00dcstelik beynin yaln\u0131zca o anki i\u00e7sel ve \u00e7evresel ko\u015fullar\u0131n belirledi\u011fi davran\u0131\u015flar\u0131 g\u00f6steren bir t\u00fcr karma\u015f\u0131k otomat oldu\u011fu sav\u0131 da giderek artan say\u0131da taraftarca sahiplenilmeye ba\u015flanm\u0131\u015ft\u0131r. Buradan yola \u00e7\u0131karak, d\u00fcnyay\u0131 do\u011fru de\u011ferlendirme konusunda yetersiz ve kusurlu oldu\u011fu iddia edilen insanlar\u0131n, bir araya gelerek olu\u015fturduklar\u0131 toplumsal yap\u0131lar\u0131n da g\u00fcvenilir olamayaca\u011f\u0131 sonucuna var\u0131l\u0131r. A\u00e7\u0131k\u00e7as\u0131, yaratt\u0131\u011f\u0131 uygarl\u0131\u011f\u0131n\u0131n evrendeki benzersizli\u011fi bir yana, insan\u0131n kendi beynini inceleyebilecek yetkinli\u011fe eri\u015fmi\u015f olmas\u0131n\u0131 bile g\u00f6z ard\u0131 edip ona zaaflarla dolu oldu\u011funu s\u00f6ylemek, niyetin pek de masum olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fcrmektedir. Hele s\u00f6z konusu zaaflar, marketlerden se\u00e7im meydanlar\u0131na kadar her alanda \u00e7al\u0131\u015fan pazarlamac\u0131lar i\u00e7in vazge\u00e7ilmez birer malzeme olmaktayken. \u0130ronik bir \u015fekilde, postmodern \u00e7a\u011fda insan\u0131n kendi beynini ke\u015ffetme s\u00fcreci, onun ger\u00e7ekten de\u011fersizle\u015ftirilmesi amac\u0131na hizmet etmektedir.<\/p>\n

\u0130nsan akl\u0131n\u0131n i\u015flevsizle\u015ftirilmesi, bir yandan d\u00fcnyay\u0131 kendi d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcyle kavrayamayaca\u011f\u0131 \u015fekilde karma\u015f\u0131kla\u015ft\u0131r\u0131p eylem alan\u0131n\u0131n d\u0131\u015f\u0131na \u00e7\u0131kararak, bir yandan da insana i\u00e7inde diledi\u011fi \u015fekilde varolaca\u011f\u0131 yapay d\u00fcnyalar sunarak ger\u00e7ekle\u015ftirilir. \u0130lk s\u00fcre\u00e7 insana art\u0131k b\u00fcy\u00fck oyuna dahil olamayaca\u011f\u0131n\u0131 ve haddini bilmesi gerekti\u011fini s\u00f6ylerken, ikincisi ise ona zarars\u0131z tatmin alanlar\u0131 sunar. \u0130nsan\u0131n, somut d\u00fcnya etkinliklerinde kendi bilinci ve iradesiyle yer alma iste\u011fini etkisiz k\u0131lan ilk unsur tarihsizle\u015ftirmeyle birlikte y\u00fcr\u00fcyen ideolojisizle\u015ftirme s\u00fcrecidir. T\u00fcr\u00fcn\u00fcn toplumsal eylemlerinin zengin ge\u00e7mi\u015finden habersiz olan postmodern \u00e7a\u011f insan\u0131, somut d\u00fcnya sorunlar\u0131 kar\u015f\u0131s\u0131nda bir \u015fey yapmak istemekte, ama ne yapaca\u011f\u0131n\u0131 bir t\u00fcrl\u00fc bilememektedir. Ger\u00e7i zengin bilgi kaynaklar\u0131 art\u0131k elinin alt\u0131ndad\u0131r; ama hangi limana gidece\u011fini bilmeyen gemiye hi\u00e7bir r\u00fczg\u00e2r yard\u0131m edemez. Bununla birlikte, herhangi bir toplumsal \u00e7al\u0131\u015fma i\u00e7in ba\u015fka insanlarla bir araya gelece\u011fi sivil toplum kurulu\u015flar\u0131 az de\u011fildir; ama \u00e7o\u011funlukla ki\u015fisel g\u00fc\u00e7 sava\u015f\u0131mlar\u0131na sahne olan ve amaca d\u00f6n\u00fck \u00f6rg\u00fctl\u00fcl\u00fck bilinci ile ideolojik ortakl\u0131ktan yoksun bu kurumlar\u0131n i\u00e7indeki \u00e7al\u0131\u015fma deneyimleri s\u00fcreksiz ve verimsiz olmaktad\u0131r. \u00d6nemli toplumsal sorunlara d\u00f6n\u00fck ciddi giri\u015fimler ise d\u00f6nemin insan\u0131 i\u00e7in en iyimser haliyle bir hevesten \u00f6teye ge\u00e7meyecektir; komplo teorilerinin dikte ettirdi\u011fi gibi, b\u00fcy\u00fck g\u00fc\u00e7ler zaten her \u015feyi denetlemekte ve kendilerine kar\u015f\u0131 her etkinli\u011fi fark ederek engellemekte ya da manip\u00fcle etmektedir. Bu durumda, ger\u00e7ek d\u00fcnyan\u0131n kendini a\u015fan sorunlar\u0131na m\u00fcdahale g\u00fcc\u00fc kalmayan ve var olan durumu yap\u0131sal veri olarak kabul etmekten ba\u015fka \u00e7aresi olmayan insan, arad\u0131\u011f\u0131 psikolojik tatmini, t\u00fcketim al\u0131\u015fkanl\u0131klar\u0131nda, ki\u015fisel ili\u015fkilerindeki \u00fcst\u00fcnl\u00fck m\u00fccadelelerinde ya da sosyal medyada yaratt\u0131\u011f\u0131 yapay karakterinden bilgisayar oyunlar\u0131ndaki avatar\u0131na kadar pek \u00e7ok role b\u00fcr\u00fcnmenin hazz\u0131n\u0131 ya\u015fad\u0131\u011f\u0131 sanal ka\u00e7\u0131\u015f alanlar\u0131nda bulacakt\u0131r. Bu \u00e7a\u011fda, t\u00fcr\u00fcn\u00fcn \u00f6nc\u00fcllerine g\u00f6re daha az kullan\u0131lmakta olan ve sa\u011fl\u0131kl\u0131 bir toplumda s\u00fcrecek mutlu bir ya\u015fam\u0131n aray\u0131\u015f\u0131nda i\u015flevsiz kalm\u0131\u015f olan akl\u0131, ona yaln\u0131zca bireysel ve sahte tatminler sa\u011flamaktad\u0131r. Akl\u0131 ve d\u00fc\u015f\u00fcn\u00fc\u015f\u00fc ile birlikte ya\u015fam bi\u00e7imi de standartla\u015fm\u0131\u015f insan i\u00e7in giderek fiziksel imaj\u0131 ve bunun malzemesi olarak bedeni bir feti\u015f nesnesi haline gelir. Ancak bir stat\u00fc g\u00f6stergesi olarak kullan\u0131lan bu imaj da moda ak\u0131mlar\u0131 taraf\u0131ndan h\u0131zla standartla\u015ft\u0131r\u0131lmaktad\u0131r.<\/p>\n

Art\u0131k akl\u0131yla ili\u015fkisi sakatlan\u0131p bireysel tatminler pe\u015finde ko\u015fmaya ba\u015flayan insan\u0131n kendini toplumsal bir varl\u0131k olarak ger\u00e7ekle\u015ftirme \u015fans\u0131 azalm\u0131\u015ft\u0131r. Bu durum, hi\u00e7 de\u011filse temel organizasyon becerisi gerektiren kurumsal \u00e7al\u0131\u015fmalara olumsuz yans\u0131rken, kurumlar aras\u0131 ili\u015fkilerde gereken e\u015fg\u00fcd\u00fcmde de s\u0131k\u0131nt\u0131lara yol a\u00e7acakt\u0131r. Zaman ge\u00e7tik\u00e7e ku\u015faklar\u0131n d\u00fc\u015f\u00fcnce ve davran\u0131\u015f bi\u00e7imlerinin ge\u00e7mi\u015fi de\u011fersizle\u015ftirecek \u015fekilde de\u011fi\u015fmesi, ku\u015faklar aras\u0131nda yaratt\u0131\u011f\u0131 kopu\u015fla, \u00e7al\u0131\u015fmaya ve eme\u011fe dair eski de\u011ferlerin bug\u00fcne aktar\u0131lma \u015fans\u0131n\u0131 da azaltm\u0131\u015ft\u0131r. Bununla birlikte, ya\u015fanan s\u00fcre\u00e7, evrim i\u00e7inde insan\u0131 insan yapan, d\u00fc\u015f\u00fcnme, \u00e7al\u0131\u015fma ve \u00fcretme eylemlerine bak\u0131\u015f\u0131 da de\u011fi\u015ftirmi\u015ftir. Art\u0131k d\u00fc\u015f\u00fcnmeye zaman\u0131 olmayan insan, \u00e7al\u0131\u015fmadan kazanman\u0131n yollar\u0131n\u0131 aramakta, ki\u015fisel \u00f6l\u00e7e\u011fe s\u0131k\u0131\u015fm\u0131\u015f \u00fcretimini yaln\u0131zca hobileriyle ger\u00e7ekle\u015ftirmektedir. Hal b\u00f6yle olunca, i\u00e7inde yer almak durumunda oldu\u011fu \u00e7al\u0131\u015fma ortamlar\u0131na kat\u0131l\u0131m\u0131 otomat d\u00fczeyine gerileyen insan\u0131n kar\u015f\u0131s\u0131na, mekanik i\u015fleri hatas\u0131z yaparken art\u0131k geli\u015fmi\u015f yaz\u0131l\u0131mlarla karma\u015f\u0131k g\u00f6revleri de yerine getirebilen yapay sistemler g\u00fc\u00e7lenerek \u00e7\u0131kmaya ba\u015flar. Art\u0131k insan\u0131n sorgulama yetene\u011fi budanm\u0131\u015f olan akl\u0131na bile, ancak yapay sistemlerin bulunmad\u0131\u011f\u0131 yerlerde gereksinim duyulmaktad\u0131r.<\/p>\n

\"\"Sorgulay\u0131c\u0131 g\u00fcc\u00fc ile eylem iradesinden soyutlanm\u0131\u015f olan insan, art\u0131k postmodern d\u00fcnyan\u0131n bir t\u00fcketicisidir. Bu d\u00f6nem, ak\u0131l kar\u015f\u0131s\u0131ndaki tutumunun benzerli\u011fi nedeniyle skolastik d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn yeniden iktidar\u0131na kar\u015f\u0131l\u0131k gelirken, insan\u0131 da birey olmaktan m\u00fcrit olma konumuna indirir. Art\u0131k k\u00fcresel markalar\u0131n m\u00fc\u015fterileri de, sanal sistemlerin kullan\u0131c\u0131lar\u0131 da, siyasi partilerin se\u00e7menleri de, bir futbol tak\u0131m\u0131n\u0131 tutar ya da bir dine inan\u0131r gibi ba\u011fl\u0131l\u0131k duygusuyla hareket etmektedir. S\u00f6z konusu ba\u011fl\u0131l\u0131k durumu, \u00f6ncelikle bireyin standartla\u015ft\u0131r\u0131lmas\u0131n\u0131, sonra bu bireylerden olu\u015fan kitlelerin uyumlu hareket edecek \u015fekilde g\u00fcd\u00fclenmesini ve gerekti\u011fi zaman etkin bir g\u00fc\u00e7 olarak kullan\u0131lmas\u0131n\u0131 sa\u011flayacakt\u0131r. Postmodern s\u00fcre\u00e7lerin y\u00f6nlendirdi\u011fi toplum, marka, \u00fcr\u00fcn, ama en \u00f6nemlisi grup ba\u011fl\u0131l\u0131\u011f\u0131n\u0131 hep s\u0131cak tutacak \u00f6rneklerle doludur. Yayg\u0131n televizyon dizilerinin izleyicileri, pop ikonlar\u0131n\u0131n takip\u00e7ileri, spor kul\u00fcplerinin taraftarlar\u0131, \u015fekerli i\u00e7ecek tutkunlar\u0131 ya da sosyal medya ba\u011f\u0131ml\u0131lar\u0131, insan\u0131n kendi iradesini kullanmay\u0131p, ait oldu\u011fu gruba pazarlanan ortak karakter ve ya\u015fam bi\u00e7imini de sorgulamadan i\u00e7selle\u015ftirerek davranmas\u0131n\u0131n prati\u011fini, g\u00fcnl\u00fck ya\u015fam\u0131n her an\u0131nda yapmaktad\u0131r. Postmodernizmin, irade sahibi insan\u0131 bir m\u00fcride, ortak faydaya dayal\u0131 toplumsall\u0131\u011f\u0131 ise s\u00fcreklili\u011fini grup ba\u011fl\u0131l\u0131\u011f\u0131yla sa\u011flad\u0131\u011f\u0131 kitle ruhuna indirgemi\u015f olmas\u0131, gruplar aras\u0131nda hep s\u0131cak s\u00fcrt\u00fc\u015fmelere ve nefret duygusunun g\u00fc\u00e7lenmesine yol a\u00e7ar. Kendi egemenli\u011fi i\u00e7in akl\u0131n yap\u0131bozumunu ger\u00e7ekle\u015ftiren postmodernizmin gelecekte, \u201cak\u0131ld\u0131\u015f\u0131 \u015fiddet ve ter\u00f6r d\u00f6nemi\u201d olarak an\u0131lmas\u0131 yanl\u0131\u015f olmayacakt\u0131r. D\u00f6nem, y\u0131k\u0131m \u00fczerinde y\u00fckselmektedir.<\/p>\n

Postmodern k\u00fcresel akl\u0131n egemenli\u011fi<\/strong><\/p>\n

\u0130lk ifadesini Eski Yunan\u2019daki Apollon k\u00fclt\u00fcnde bulan ve duygulardan ar\u0131nm\u0131\u015f halde iken y\u0131k\u0131mlara yol a\u00e7ma olas\u0131l\u0131\u011f\u0131 y\u00fcksek oldu\u011fu tarihteki \u00f6rneklerinden kolayca anla\u015f\u0131lan \u00fcst ak\u0131l, bir iktidar arac\u0131 olarak en yetkin haline postmodern d\u00f6nemde yakla\u015fmaktad\u0131r. \u00c7a\u011f\u0131n teknolojik geli\u015fmelerinin, zaman ve mek\u00e2n s\u0131n\u0131r\u0131 olmadan \u00e7al\u0131\u015fmalar\u0131n\u0131 sa\u011flad\u0131\u011f\u0131 a\u011f yap\u0131lar\u0131, bir \u00fcst akl\u0131n denetiminde etkinlik g\u00f6stermekte ve giderek kendi geli\u015fim dinamiklerine sahip olan sistemler haline d\u00f6n\u00fc\u015fmektedir. Bu sistemler, postmodern d\u00fcnyan\u0131n i\u015fleyi\u015fini belirleyen \u00e7ok uluslu sermaye yap\u0131lar\u0131 i\u00e7in, geni\u015f \u00f6l\u00e7ekteki etkinliklerinin kesintisiz s\u00fcrebilmesine d\u00f6n\u00fck tasarlanm\u0131\u015f bu t\u00fcr varolu\u015f formudurlar. Sistem i\u00e7inde \u00e7al\u0131\u015fan insanlar ise yaln\u0131zca, kural ve s\u0131n\u0131rlar\u0131 ayr\u0131nt\u0131l\u0131 olarak tan\u0131mlanm\u0131\u015f g\u00f6revlerini iyi yapmakla y\u00fck\u00fcml\u00fcd\u00fcrler. Duruma g\u00f6re m\u00fc\u015fteri, t\u00fcketici ya da kullan\u0131c\u0131 olan hedef kitleyle ileti\u015fimde ise, kimi zaman otomatla\u015ft\u0131r\u0131lm\u0131\u015f insanlar, kimi zamansa insans\u0131la\u015ft\u0131r\u0131lm\u0131\u015f otomatlar kullan\u0131l\u0131r.<\/p>\n

D\u00fczeni sorgulama ad\u0131na akl\u0131 ve iradesi aras\u0131ndaki ba\u011fdan art\u0131k s\u00f6z edilemeyecek olan insan, s\u00f6z konusu \u00fcst akl\u0131n kurallar ve i\u015fleyi\u015fler \u00fczerinden somutla\u015fm\u0131\u015f hali kar\u015f\u0131s\u0131nda, bir teklikten \u00f6te anlam ta\u015f\u0131maz. Ancak toplumsal davran\u0131\u015flar\u0131 bask\u0131lan\u0131rken ki\u015fisel ili\u015fkileri standartla\u015fan insan, bir t\u00fcketici olarak ilgi \u00e7ekicili\u011fini korumaktad\u0131r ve istendi\u011fi \u015fekilde y\u00f6netilebilmesi i\u00e7in modellenmesi gerekmektedir. Bireylerin ya\u015fam tarz\u0131 ve al\u0131\u015fkanl\u0131klar\u0131na d\u00f6n\u00fck b\u00fct\u00fcn izleri toplayan ve bu bilgilerden ki\u015fiye \u00f6zel davran\u0131\u015f modelleri, etkileme ara\u00e7lar\u0131 ve ili\u015fki \u00f6ng\u00f6r\u00fcleri \u00e7\u0131kartan y\u00f6ntemler, art\u0131k ileti\u015fim ve pazarlama stratejilerinin \u00f6z\u00fcn\u00fc olu\u015fturmaktad\u0131r. Bununla birlikte, devletlerin de her zaman eri\u015fiminde olan geli\u015fmi\u015f algoritmalar, insanlar\u0131n bir araya gelerek olu\u015fturacaklar\u0131 ve var\u0131lan d\u00fczen taraf\u0131ndan tehlikeli say\u0131labilecek her t\u00fcr yap\u0131y\u0131 \u00f6ng\u00f6rebilecek ve gerekti\u011fi anda \u00f6nleme \u015fans\u0131na sahip olacakt\u0131r. \u0130nsan\u0131n fethiyle birlikte k\u00fcresel akl\u0131n egemenli\u011fini kendi \u00e7\u0131kar\u0131na kuran postmodernizm, yeni bir \u00e7a\u011f\u0131n kap\u0131s\u0131n\u0131 a\u00e7acak ko\u015fullar\u0131 da sa\u011flam\u0131\u015ft\u0131r.<\/p>\n

\u0130nsanl\u0131\u011f\u0131n postmodern d\u00f6neminin tek bir insan\u0131n ya\u015fam\u0131ndaki d\u00f6nemsel kar\u015f\u0131l\u0131klar\u0131n\u0131 bulmak, iyimser bir \u00e7aba gerektiriyor. Biraz zorlanarak da olsa bu d\u00f6nem, gen\u00e7lik y\u0131llar\u0131ndaki ideallerin d\u00fczenin engellemeleri sonucu kaybedili\u015fi, her g\u00fcn tekrarlanan ya\u015fant\u0131larla g\u00fcndelik ya\u015fam\u0131n tekd\u00fczele\u015fmesi ve ya\u015fama bak\u0131\u015f\u0131n s\u0131radanla\u015fmas\u0131, ekonomik ko\u015fullanmalarla mal m\u00fclk edinme \u00e7abas\u0131n\u0131n \u00f6ne \u00e7\u0131k\u0131\u015f\u0131 ve vars\u0131lla\u015fmayla birlikte \u00f6znenin de\u011ferlenerek zihinsel geli\u015fimin tamamland\u0131\u011f\u0131na h\u00fckmedilmesi, d\u00fc\u015f\u00fcncenin yoruculu\u011fu sonucuna var\u0131\u015f ve rahatlamak i\u00e7in hobilere s\u0131\u011f\u0131nma, sahip olunan \u015feyler artt\u0131k\u00e7a d\u00fczen ve istikrar aray\u0131\u015f\u0131n\u0131n g\u00fc\u00e7lenmesi, giderek de anne babada ele\u015ftirilen davran\u0131\u015f bi\u00e7imlerinin tekrarlanmaya ba\u015flamas\u0131 olarak anlat\u0131labilir.<\/p>\n

Ancak insan\u0131n ya\u015fam s\u00fcresi, bir kazaya u\u011framad\u0131\u011f\u0131 s\u00fcrece, postmodernizme kar\u015f\u0131l\u0131k gelen bu d\u00f6nemde bitmez. Gelece\u011fimizdeki bu \u00e7a\u011f\u0131 da, tarih nas\u0131l ilerlerse ilerlesin, s\u00fcreklili\u011fi \u015f\u00fcphe g\u00f6t\u00fcrmeyecek baz\u0131 olgular\u0131n izini s\u00fcrerek Siber \u00c7a\u011f olarak adland\u0131rmak yanl\u0131\u015f say\u0131lmamal\u0131d\u0131r.<\/p>\n

Bir postmodern proje olarak gelecek projeksiyonu<\/strong><\/p>\n

\u00d6ncelikle elinizdeki yaz\u0131n\u0131n tarihsel olgulara dayanmak gibi bir iddias\u0131 bulundu\u011funu ve falc\u0131l\u0131k niyetinin olmad\u0131\u011f\u0131n\u0131 an\u0131msatarak, bu b\u00f6l\u00fcm\u00fcn i\u00e7eri\u011finin yaln\u0131zca \u00f6ng\u00f6r\u00fclere dayand\u0131\u011f\u0131n\u0131, ancak t\u00fcm bu \u00f6ng\u00f6r\u00fcler i\u00e7in de ge\u00e7en y\u00fczy\u0131ldan ba\u015flamak \u00fczere olduk\u00e7a g\u00fc\u00e7l\u00fc g\u00f6stergeler bulundu\u011funu belirtmek gerekiyor.<\/p>\n

Postmodernizmin akla ve ger\u00e7ekli\u011fe kar\u015f\u0131 a\u00e7t\u0131\u011f\u0131 sava\u015f pek \u00e7ok cephede s\u00fcrerken, insan\u0131n kabulleni\u015fini kolayla\u015ft\u0131ran en ciddi desteklerden birini fantastik \u00f6\u011felere dayal\u0131 k\u00fclt\u00fcr \u00fcr\u00fcnleri sa\u011flar. \u0130lk \u00f6rnekleri daha 1930\u2019larda haz\u0131rlanm\u0131\u015f olsa bile, y\u00fczy\u0131l\u0131n sonuna do\u011fru y\u00fckselecek olan fantastik k\u00fclt\u00fcr dalgas\u0131n\u0131n ba\u015far\u0131l\u0131 birer pazarlama hamleleri olarak tam zaman\u0131nda ortaya \u00e7\u0131kan \u00fcr\u00fcnler aras\u0131nda, Star Wars, Y\u00fcz\u00fcklerin Efendisi, Terminator, Matrix, Avatar gibi \u00e7ok tutanlar ile \u00e7ocuklara d\u00f6n\u00fck Harry Potter ya da \u00f6ncesinde He-Man gibi \u00f6rnekler \u00f6ne \u00e7\u0131kar. Ger\u00e7i y\u00fczy\u0131l\u0131n ortas\u0131ndaki baz\u0131 ger\u00e7ek\u00fcst\u00fc denemeler yeni ak\u0131m\u0131n i\u015faretlerini vermi\u015ftir; ama \u00f6zellikle teknolojinin geli\u015fmesi sinemadaki parlak g\u00f6rselle\u015ftirmelerle, fantastik bir d\u00fcnyay\u0131 herkesin g\u00f6zleri \u00f6n\u00fcnde somutla\u015ft\u0131rmay\u0131 ba\u015far\u0131r. Amerikan sinemas\u0131 ile ona \u00f6yk\u00fcnen di\u011fer sinemalar ve s\u00fcrekli izlenen televizyon dizileri, art\u0131k seri katillerin yan\u0131nda, s\u00fcper kahramanlar ile zombileri de kap\u0131 kom\u015fumuz haline getirmi\u015ftir.<\/p>\n

\"\"
Postmodernizmin akla ve ger\u00e7ekli\u011fe kar\u015f\u0131 a\u00e7t\u0131\u011f\u0131 sava\u015f pek \u00e7ok cephede s\u00fcrerken, insan\u0131n kabulleni\u015fini kolayla\u015ft\u0131ran en ciddi desteklerden birini fantastik \u00f6\u011felere dayal\u0131 k\u00fclt\u00fcr \u00fcr\u00fcnleri sa\u011flar.<\/figcaption><\/figure>\n

T\u00fcm bu fantastik projelerin ortak noktas\u0131, gelecekteki d\u00fcnyan\u0131n benzer bir atmosferde resmedili\u015fidir. Kaynaklar\u0131 t\u00fcketilen do\u011fan\u0131n y\u0131k\u0131m\u0131, eski uygarl\u0131klar\u0131n sava\u015flarla yok edili\u015fi, \u015firket-devletlerin birey \u00fczerindeki denetiminin zorbal\u0131\u011fa var\u0131\u015f\u0131, k\u0131s\u0131tl\u0131 olanaklar i\u00e7in \u00f6l\u00fcm\u00fcne m\u00fccadele eden a\u00e7l\u0131k ve sefalet i\u00e7indeki insanlar, \u015fiddet ve ter\u00f6r\u00fcn g\u00fcndelikle\u015fmesi, buna kar\u015f\u0131n \u00fcst s\u0131n\u0131f\u0131n hijyenik ama sentetik bir ortamda onlara hizmet eden yar\u0131 makine yar\u0131 insan canl\u0131larla birlikte izole ama hep tehdit alt\u0131ndaki ya\u015fam\u0131; \u00f6zetlemek gerekirse, t\u00fckenmi\u015f bir do\u011fada, huzurunu yitirmi\u015f bir insanl\u0131k. T\u00fcm bu \u00f6rneklerde kapitalizm, haz\u0131rlad\u0131\u011f\u0131 d\u00fcnyay\u0131 postmodernizm \u00fczerinden b\u00fcy\u00fck bir a\u00e7\u0131kl\u0131k, ya da c\u00fcretle, insana sunar. Bu d\u00fcnyaya ge\u00e7i\u015fe destek olacak yeni \u00e7a\u011f\u0131n \u00e7ocuklar\u0131n\u0131n zihinsel haz\u0131rl\u0131\u011f\u0131 ise oyuncak d\u00fcnyas\u0131 taraf\u0131ndan uzun zamandan beri yap\u0131lmaktad\u0131r.<\/p>\n

Ne yaz\u0131k ki, bug\u00fcn orta ya\u015flar\u0131nda olanlar bile, kendi ya\u015fam s\u00fcreleri boyunca, yukar\u0131da tarif edilen d\u00fcnyaya do\u011fru ciddi bir gidi\u015f oldu\u011funu kabul edecektir. \u015e\u00fcphesiz ki, teknolojinin ya\u015fam\u0131 kolayla\u015ft\u0131rmas\u0131 ile daha sa\u011fl\u0131kl\u0131 ve uzun \u00f6m\u00fcrl\u00fcl\u00fck y\u00f6n\u00fcnde at\u0131lan olumlu ad\u0131mlar g\u00f6z ard\u0131 edilemez. Ancak, d\u00fcnyan\u0131n genelinde artan huzursuzluk ve farkl\u0131 k\u00fclt\u00fcrler aras\u0131nda giderek a\u00e7\u0131lan u\u00e7urum, vah\u015fi ter\u00f6r eylemlerinin kan\u0131ksanaca\u011f\u0131 boyuta varm\u0131\u015fken, ge\u00e7mi\u015fin ideolojik birikimiyle birlikte tarihin pek \u00e7ok yararl\u0131 dersini de akl\u0131ndan \u00e7\u0131karan insan\u0131n sorunlar\u0131na ak\u0131lc\u0131 \u00e7\u00f6z\u00fcmler \u00fcretmesi pek de kolay say\u0131lmaz. \u0130nsan akl\u0131 uzun zamandan bu yana postmodernizmin sald\u0131r\u0131s\u0131 alt\u0131ndayken, gelece\u011fi istedi\u011fi gibi tasarlama iddias\u0131n\u0131 da yine bu d\u00fczenin s\u00fcrd\u00fcr\u00fcc\u00fcleri sahiplenmektedir.<\/p>\n

Bug\u00fcn insanl\u0131\u011f\u0131n \u00f6n\u00fcndeki iki b\u00fcy\u00fck tehlike olan din etiketli sava\u015flar\u0131n yay\u0131lma olas\u0131l\u0131\u011f\u0131 ile k\u00fcresel \u0131s\u0131nma tehdidi, kapitalizmin insanlar aras\u0131ndaki e\u015fitsizli\u011fi b\u00fcy\u00fcterek kazan\u00e7lar\u0131n\u0131 art\u0131rma \u00f6zelli\u011fi ile d\u00fcnya kaynaklar\u0131n\u0131 sorumsuzca s\u00f6m\u00fcrme iste\u011finden kaynaklan\u0131r. Her iki sorunun kal\u0131c\u0131 \u00e7\u00f6z\u00fcm\u00fc de kapitalizmin yap\u0131sal \u00f6zellikleriyle \u00e7eli\u015fecektir.<\/p>\n

\u00d6ncelikle, kapitalizmin 1. D\u00fcnya Sava\u015f\u0131\u2019yla tohumlar\u0131n\u0131 att\u0131\u011f\u0131 ve y\u00fcz y\u0131ld\u0131r \u00e7\u00f6z\u00fclemeyen Orta Do\u011fu sorunu, sistemin enerji ba\u011f\u0131ml\u0131l\u0131klar\u0131 ve b\u00f6lgenin i\u015fbirlik\u00e7i krallar\u0131n\u0131n despot y\u00f6netimleri nedeniyle, var olan e\u015fitsizlikler korunarak \u00e7\u00f6z\u00fclme \u015fans\u0131n\u0131 yitirmi\u015f g\u00f6r\u00fcnmektedir. Bu durumda giderek artacak olan \u015fiddet ve huzursuzluk d\u00fczenin t\u00fcm\u00fcn\u00fcn sorgulanmas\u0131na kar\u015f\u0131l\u0131k gelece\u011fi gibi, taraflar aras\u0131nda bir anla\u015fma zeminini de ortadan kald\u0131rmaktad\u0131r.<\/p>\n

Bununla birlikte belirtmek gerekir ki, postmodern d\u00f6nemin k\u00fcresel sistemleri, yaratt\u0131klar\u0131 d\u00fczenin kapsay\u0131c\u0131l\u0131\u011f\u0131 i\u00e7inde tanr\u0131c\u0131l\u0131k oynamaktad\u0131r. Bu k\u00fcresel sistemleri kuran ve onlarla geli\u015fen \u00fcst ak\u0131l da kendisini bir din gibi konumlama yolundad\u0131r. Postmodern d\u00f6nemde Antik \u00c7a\u011f\u2019\u0131n Logos kavram\u0131n\u0131n yerini \u015fimdi bir piyasa g\u00f6stergesi olan Logo alm\u0131\u015ft\u0131r. S\u00f6z konusu durum yaln\u0131zca kullan\u0131c\u0131lar\u0131nda yaratt\u0131klar\u0131 aidiyet ba\u011f\u0131nda de\u011fil, art\u0131k \u00fcr\u00fcnlerini satmak yerine yaln\u0131zca eri\u015fim sa\u011flamakla belirginle\u015fen mutlak m\u00fclkiyet ve tam denetim iste\u011fiyle de ortaya \u00e7\u0131kar. Bu durum, bug\u00fcn\u00fcn en canl\u0131 \u00e7at\u0131\u015fmas\u0131n\u0131n bir din sava\u015f\u0131 olarak s\u00fcrmesini, egemen sistem i\u00e7in bir i\u015ftah nedeni yapmaktad\u0131r. Bu isim alt\u0131nda s\u00fcrd\u00fcr\u00fcl\u00fcp kazan\u0131lmak istenen sava\u015f, siber \u00e7a\u011f\u0131n \u00fcst akl\u0131n\u0131n tanr\u0131 kat\u0131na rakipsiz yerle\u015fmesine olanak sa\u011flayacakt\u0131r.<\/p>\n

D\u00fcnyan\u0131n t\u00fckeni\u015fi ise kapitalizmin yap\u0131sal uyumsuzlu\u011funun en derin i\u015faretidir. Belirtileri uzun s\u00fcre g\u00f6rmezden gelinen k\u00fcresel \u0131s\u0131nman\u0131n ivme kazanmas\u0131 ve giderek artan say\u0131da do\u011fal afete yol a\u00e7mas\u0131, sistem i\u00e7inden gelen uyar\u0131 ve ele\u015ftirilerin de artmas\u0131na neden olmaktad\u0131r. Ancak kapitalizmin \u00fczerine kurulu oldu\u011fu ve sadece bug\u00fcn de\u011fil varolu\u015fundan bu yana pe\u015finden gitti\u011fi k\u00e2r motivasyonu, do\u011fal kaynaklar tamamen t\u00fckenene dek duraca\u011fa benzememektedir.<\/p>\n

\"\"Bu iki temel \u00e7\u00f6z\u00fcms\u00fczl\u00fc\u011f\u00fcn yan\u0131nda, kapitalizmin periyodik krizleri k\u00fcresel ekonomik sistemin yeni sava\u015flar olmadan s\u00fcremeyece\u011fine i\u015faret ederken, d\u00fcnya ekonomisinin ana akt\u00f6rlerinin kat\u0131laca\u011f\u0131 b\u00fcy\u00fckl\u00fckte bir sava\u015f\u0131n, art\u0131k sistemin t\u00fcm\u00fcn\u00fc y\u0131k\u0131p yenisini kurmaya niyetlenmesi, bunu yaparken de enkaz alt\u0131nda kalmas\u0131 olas\u0131l\u0131\u011f\u0131 da g\u00f6z ard\u0131 edilmemelidir. Hal b\u00f6yleyken, d\u00fcnyan\u0131n Siber \u00c7a\u011f\u2019a mevcut d\u00fczenin projeksiyonlar\u0131 i\u00e7inde girmesini tek se\u00e7enek olarak g\u00f6rmek \u00e7ok da do\u011fru olmaz. \u0130nsanl\u0131\u011f\u0131n yarar\u0131na olacak ba\u015fka bir gelece\u011fe yol al\u0131nmas\u0131 durumunda ana sorun, eskisinin yanl\u0131\u015flar\u0131ndan ar\u0131nm\u0131\u015f yeni bir d\u00fcnya kuracak, tarihsel birikimini kullanan ve b\u00fct\u00fcn canl\u0131l\u0131\u011f\u0131 kapsayacak \u015fekilde ortak faydaya dayanan \u00e7\u00f6z\u00fcmleri \u00fcretecek bir ak\u0131l ile d\u00fc\u015f\u00fcnce bi\u00e7iminin var olup olmad\u0131\u011f\u0131d\u0131r.<\/p>\n

Kapitalizm sonras\u0131 siber \u00e7a\u011f<\/strong><\/p>\n

K\u00fcresel ekonomik sistemin kendi yaratt\u0131\u011f\u0131 sorunlar\u0131 \u00e7\u00f6zme yetkinli\u011finin olmay\u0131\u015f\u0131, son zamanlarda bu sistemin temsilcileri taraf\u0131ndan da y\u00fcksek sesle s\u00f6ylenip, farkl\u0131 aray\u0131\u015flara g\u00f6ndermeler yap\u0131lmaktad\u0131r. Ancak, k\u00fcresel \u0131s\u0131nmay\u0131 ya da insanlar aras\u0131ndaki e\u015fitsizlikleri kapitalizmin \u00e7\u00f6zemeyece\u011fine d\u00f6n\u00fck olarak beklenmedik yerlerden gelen s\u0131zlanmalar, hali haz\u0131rda d\u00fczene bir alternatif g\u00f6r\u00fcnmedi\u011fi i\u00e7in bu sorunlara dair \u00e7\u00f6z\u00fcm beklentilerine hi\u00e7 umut ba\u011flanmamas\u0131 mesaj\u0131n\u0131 veren bir t\u00fcr \u201ciyi polis a\u011fz\u0131\u201d \u015feklinde de alg\u0131lanabilir. D\u00fcnyan\u0131n bug\u00fcnk\u00fc durumunda, kapitalist sistemin bug\u00fcnden yar\u0131na \u00e7\u00f6k\u00fcp yerine hemen geni\u015f kitlelerce desteklenmekte olan sosyalist bir se\u00e7ene\u011fin gelece\u011fi sav\u0131 hi\u00e7 de kabul edilir olmayacakt\u0131r. Ancak olas\u0131 bir \u00e7\u00f6k\u00fc\u015f\u00fcn ard\u0131ndan ne kadar s\u00fcrece\u011fi belirsiz bir kaos s\u00fcreci ya\u015fanmas\u0131 da pek ger\u00e7ekd\u0131\u015f\u0131 bir senaryo de\u011fildir. Ancak her ne olursa olsun, yeni bir \u00e7a\u011f\u0131n insanl\u0131k ad\u0131na izlemesi gereken baz\u0131 s\u00fcreklilikler oldu\u011fu da, g\u00fcvenilir bir gelece\u011fi ancak i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z d\u00f6nemin olumsuzluklar\u0131ndan kurtulmu\u015f yeni bir d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7iminin kurabilece\u011fi de a\u00e7\u0131kt\u0131r.<\/p>\n

\u0130nsan\u0131n tarih i\u00e7inde d\u00f6nemden d\u00f6neme ta\u015f\u0131d\u0131\u011f\u0131 en \u00f6nemli miras bilimsel birikimidir. Modern d\u00f6nemin yaratt\u0131\u011f\u0131 s\u0131\u00e7ramayla katlanarak b\u00fcy\u00fcyen bilimsel bilginin, bug\u00fcn u\u011fra\u015ft\u0131\u011f\u0131 ana konular\u0131n gelece\u011fe de ta\u015f\u0131naca\u011f\u0131 ve \u00e7\u00f6z\u00fcmlerle zenginle\u015fece\u011fi kolayca \u00f6ng\u00f6r\u00fclebilir. Bilimin, sermayenin \u00e7\u0131karlar\u0131 i\u00e7in de\u011fil insanl\u0131\u011f\u0131n ortak faydas\u0131n\u0131 g\u00f6zetece\u011fi bir \u00e7a\u011fda, bir yandan kozmik bilginin \u00e7o\u011falarak evrendeki yerimizi daha do\u011fru belirlemesini, bir yandan canl\u0131l\u0131k \u00fczerindeki bilginin insan\u0131 bilgeli\u011fe yakla\u015ft\u0131rmas\u0131n\u0131 beklemek yanl\u0131\u015f olmaz.<\/p>\n

\"\"Bu yeni \u00e7a\u011f, zaman\u0131n daha iyi de\u011ferlendirilip mek\u00e2n s\u0131n\u0131rlar\u0131n\u0131n daha iyi a\u015f\u0131laca\u011f\u0131, canl\u0131lar\u0131n bedensel eksikliklerinin teknolojiyle giderilece\u011fi, insan\u0131 beslemeyecek i\u015flerin teknolojik \u00e7\u00f6z\u00fcmlere devredilece\u011fi, kendi akl\u0131yla sorun ya\u015famayan insan\u0131n robotlara bilin\u00e7 kazand\u0131rmak gibi fantezilerin pe\u015finde ko\u015fmayaca\u011f\u0131, ya\u015fam ile \u00f6l\u00fcm aras\u0131ndaki dengenin do\u011fal gerekliliklerinin, mutlu bir \u00f6m\u00fcrle birlikte daha huzurlu kabul edilece\u011fi ve insan\u0131n geni\u015fleyen evrende kendisini bekleyen yeni sorunlara sa\u011fl\u0131kl\u0131 \u00e7\u00f6z\u00fcmler \u00fcretecek bir d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7iminin ge\u00e7erli olaca\u011f\u0131 bir d\u00f6neme kar\u015f\u0131l\u0131k gelecektir.<\/p>\n

Do\u011fald\u0131r ki, ad\u0131na ne denirse densin yeni bir \u00e7a\u011f i\u00e7inde, insan\u0131n yetenekleri \u00f6l\u00e7\u00fcs\u00fcnde katk\u0131 sa\u011flayaca\u011f\u0131 bir sistemden gereksinimleri \u00f6l\u00e7\u00fcs\u00fcnde yararlanmas\u0131, akl\u0131n\u0131, yaln\u0131z t\u00fcr\u00fcn\u00fcn de\u011fil b\u00fct\u00fcn canl\u0131l\u0131\u011f\u0131n yarar\u0131n\u0131 g\u00f6zeten bir ortak fayda bilinciyle kullanmas\u0131na ba\u011fl\u0131 olacakt\u0131r. Bu da, ancak bug\u00fcn i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z yap\u0131bozum s\u00fcrecinin fark\u0131nda olup onunla m\u00fccadele edecek bir bilin\u00e7lilikten beslenebilir. Yoksa postmodernizm, bug\u00fcn kendi ad\u0131 \u00e7evresinde yaratt\u0131\u011f\u0131 karma\u015f\u0131kl\u0131k, anla\u015f\u0131lamazl\u0131k ve bilinemezlik bulutu i\u00e7inde, ama olduk\u00e7a somut ama\u00e7lar\u0131 do\u011frultusunda, herhangi bir toplumsal diren\u00e7le kar\u015f\u0131la\u015fmadan yolunda y\u00fcr\u00fcmeye devam eder.<\/p>\n","protected":false},"excerpt":{"rendered":"

Ad\u0131na ne denirse densin yeni bir \u00e7a\u011f i\u00e7inde, insan\u0131n yetenekleri \u00f6l\u00e7\u00fcs\u00fcnde katk\u0131 sa\u011flayaca\u011f\u0131 bir sistemden gereksinimleri \u00f6l\u00e7\u00fcs\u00fcnde yararlanmas\u0131, akl\u0131n\u0131, yaln\u0131z t\u00fcr\u00fcn\u00fcn de\u011fil b\u00fct\u00fcn canl\u0131l\u0131\u011f\u0131n yarar\u0131n\u0131 g\u00f6zeten bir ortak fayda bilinciyle kullanmas\u0131na ba\u011fl\u0131d\u0131r. Bu da, ancak bug\u00fcn i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z yap\u0131bozum s\u00fcrecinin fark\u0131nda olup onunla m\u00fccadele edecek bir bilin\u00e7lilikten beslenebilir. Yoksa postmodernizm, bug\u00fcn kendi ad\u0131 \u00e7evresinde yaratt\u0131\u011f\u0131 […]<\/p>\n","protected":false},"author":177,"featured_media":15014,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[187,28,1728,29],"tags":[1555,634,433,1178,407,430],"class_list":["post-15013","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-150-sayi","category-sosyal-bilimler","category-tartisma","category-toplum","tag-akil","tag-bilinc","tag-kapitalizm","tag-modernite","tag-postmodernizm","tag-toplum"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t