{"id":15793,"date":"2016-05-01T12:37:36","date_gmt":"2016-05-01T09:37:36","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=15793"},"modified":"2018-01-04T12:47:19","modified_gmt":"2018-01-04T09:47:19","slug":"kitapci-rafi-147","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2016\/05\/01\/kitapci-rafi-147","title":{"rendered":"Kitap\u00e7\u0131 Raf\u0131 – 147"},"content":{"rendered":"

Isaac Newton<\/strong><\/p>\n

– James Gleick, 2003, \u0130ng. \u00c7ev. Mehmet Do\u011fan, Bo\u011fazi\u00e7i \u00dcniversitesi Yay\u0131nevi, 2016, 247 s.<\/strong><\/p>\n

Isaac Newton karanl\u0131\u011f\u0131n, cahilli\u011fin, b\u00fcy\u00fcn\u00fcn h\u00e2kim oldu\u011fu bir d\u00fcnyada do\u011fmu\u015ftu. Ola\u011fand\u0131\u015f\u0131 iffetli ve tak\u0131nt\u0131l\u0131 bir ya\u015fam s\u00fcrd\u00fc. Ana-babadan, sevgiliden, dosttan mahrumdu. Yoluna \u00e7\u0131kan b\u00fcy\u00fck insanlarla sert tart\u0131\u015fmalara girdi. En az bir kere delili\u011fin k\u0131y\u0131s\u0131na geldi. \u00c7al\u0131\u015fmalar\u0131n\u0131 gizli tuttu; t\u00fcm bunlara ra\u011fmen insanl\u0131\u011f\u0131n elindeki bilginin ana \u00e7ekirde\u011fine katk\u0131 yolunda yapt\u0131\u011f\u0131 ke\u015fifler, kendisinden \u00f6ncekilerin ve sonrakilerin ke\u015fiflerini a\u015ft\u0131. Modern d\u00fcnyan\u0131n ba\u015f mimar\u0131yd\u0131. I\u015f\u0131\u011f\u0131n ve devinimin kadim felsefe bulmacalar\u0131n\u0131 \u00e7\u00f6zd\u00fc. Yer\u00e7ekimini ke\u015ffetti. G\u00f6kcisimlerinin seyrinin nas\u0131l tahmin edilece\u011fini g\u00f6sterdi; b\u00f6ylece evrendeki yerimizi belirlemi\u015f oldu. Bilgiyi, somut ve uygulamaya d\u00f6n\u00fck bir mesele haline getirdi; onu nicel ve kesin k\u0131ld\u0131. Birtak\u0131m ilkeler ortaya koydu. Bunlara Newton yasalar\u0131 diyoruz. Bilim tarih\u00e7isi James Gleick bu kitapta Newton\u2019un ya\u015fam\u00f6yk\u00fcs\u00fcn\u00fc ve onun bilim tarihi i\u00e7indeki yerini anlat\u0131yor.<\/p>\n

Das Y\u00f6netim<\/strong><\/p>\n

– Devlet, \u0130ktidar ve B\u00fcrokrasinin Marksist Analizi, Kurthan Fi\u015fek, NotaBene Yay\u0131nlar\u0131, 2016, 480 s.<\/strong><\/p>\n

Das Y\u00f6netim, y\u00f6netime dair egemen akademik yaz\u0131na kar\u015f\u0131 \u00e7\u0131kan, kapitalist ve sosyalist \u00fcretim tarzlar\u0131na has devlet bi\u00e7imlerine, kimi toplumsal kurumlara ve onlar\u0131 konu edinen kuramsal \u00e7al\u0131\u015fmalara, g\u00fcndelik y\u00f6netim ve siyaset pratiklerine dair \u00e7al\u0131\u015fmalardan olu\u015fuyor. Kurthan Fi\u015fek, bu \u00e7al\u0131\u015fmalar\u0131nda yaz\u0131n\u0131 ele\u015ftirmekle kalmay\u0131p, tarihsiz, toplumsuz ve s\u0131n\u0131fs\u0131z bir y\u00f6netim ve devlet anlay\u0131\u015f\u0131n\u0131 reddederek, y\u00f6netimin tarihsel maddeci y\u00f6ntemle nas\u0131l \u00e7\u00f6z\u00fcmlenebilece\u011fini g\u00f6steriyor.<\/p>\n

Kurthan Fi\u015fek, belki de bu y\u00f6n\u00fcyle neredeyse t\u00fcm kamu y\u00f6netimi yaz\u0131n\u0131n\u0131 elinin tersiyle iterek y\u00f6netimi tarihsel maddeci y\u00f6ntemle yeniden ele almaya niyetlenmi\u015f T\u00fcrkiye\u2019deki ilk ki\u015fi. Das Y\u00f6netim ise devlet, b\u00fcrokrasi, y\u00f6netim olgusu ve yaz\u0131n\u0131 ile T\u00fcrkiye kamu y\u00f6netimini Marksist perspektiften ele alan, ele\u015ftiren ve yeniden in\u015fa etmeyi hedefleyen eski ama eskimemi\u015f yaz\u0131lardan olu\u015fan bir derleme.<\/p>\n

Kentin Mutenala\u015ft\u0131r\u0131lmas\u0131<\/strong><\/p>\n

– Der. Neil Smith, Peter Williams, 1986, \u0130ng. \u00c7ev. Melike Uzun, Yordam Kitap, 2016, 320 s.<\/strong><\/p>\n

Mutenala\u015ft\u0131rma kavram\u0131n\u0131n ilk kez kullan\u0131lmas\u0131ndan bu yana 50 y\u0131l\u0131 a\u015fk\u0131n bir s\u00fcre ge\u00e7ti. Kentin Mutenala\u015ft\u0131r\u0131lmas\u0131 ise ilk kez g\u00fcn\u00fcm\u00fczden yakla\u015f\u0131k 30 y\u0131l \u00f6nce, 1986 y\u0131l\u0131nda yay\u0131nland\u0131. D\u00f6nemin ana ak\u0131m tart\u0131\u015fmalar\u0131na alternatif pencereler a\u00e7mak amac\u0131yla olu\u015fturulan bu \u00e7al\u0131\u015fma, bug\u00fcn kent ya\u015fam\u0131n\u0131n ayr\u0131lmaz bir par\u00e7as\u0131 haline gelmi\u015f olan bu olguyu anlamak i\u00e7in \u00f6nemli bir ba\u015fvuru kayna\u011f\u0131 olma \u00f6zelli\u011fini koruyor. Okuru, mutenala\u015ft\u0131rma ile s\u0131n\u0131flar, toplumsal e\u015fitsizlik, toplumsal diren\u00e7 ve kent hakk\u0131 aras\u0131ndaki ili\u015fkiyi d\u00fc\u015f\u00fcnmeye davet ediyor. Konunun uzman\u0131 13 yazar\u0131n makalelerinden olu\u015fan bu \u00e7al\u0131\u015fma, ba\u015fta ABD olmak \u00fczere d\u00fcnyan\u0131n farkl\u0131 \u00fclkelerinden \u00f6rneklerle, kent peyzaj\u0131n\u0131n hem g\u00f6r\u00fcnen cephesine hem de g\u00f6r\u00fcnenin \u00f6tesine, bir par\u00e7as\u0131 oldu\u011fu ekonomik ve siyasal s\u00fcre\u00e7lere \u0131\u015f\u0131k tutuyor.<\/p>\n

Ya\u015fam\u0131n K\u00f6keni<\/strong><\/p>\n

– Peter M. Hoffmann, 2012, \u0130ng. \u00c7ev. Mehmet Ali D\u00f6ke, Say Yay\u0131nlar\u0131, 2016, 352 s.<\/strong><\/p>\n

Ya\u015fam\u0131n gizemi hen\u00fcz tam olarak \u00e7\u00f6z\u00fclmemi\u015f olsa da, bilim bize canl\u0131lar\u0131n cans\u0131z molek\u00fcllerden olu\u015fan karma\u015f\u0131k yap\u0131lardan ibaret oldu\u011funu s\u00f6yl\u00fcyor. E\u011fer bu g\u00f6r\u00fc\u015f do\u011fruysa, h\u00fccrelerin ve organizmalar\u0131n belli bir amac\u0131 varm\u0131\u015f gibi g\u00f6r\u00fcnen hareketi nereden kaynaklan\u0131yor? Fizik\u00e7i Peter M. Hoffmann bu ezeli sorunun yan\u0131t\u0131n\u0131 nano-\u00f6l\u00e7ekte buldu\u011funu ileri s\u00fcr\u00fcyor. Canl\u0131 organizmalar\u0131n d\u00fczenli i\u015fleyi\u015finin ard\u0131nda bir \u201cmolek\u00fcler f\u0131rt\u0131na\u201d esiyor. Hoffmann\u2019a g\u00f6re ya\u015fam, atomlar\u0131n geli\u015fig\u00fczel hareketlerini d\u00fczenleyen molek\u00fcler makinelerin eseri. K\u00fc\u00e7\u00fcc\u00fck elektrik motorlar\u0131 elektriksel gerilimi harekete d\u00f6n\u00fc\u015ft\u00fcr\u00fcyor, nano-fabrikalar ba\u015fka molek\u00fcler makineler imal ediyor ve bu makineler de DNA ipliklerini buruyor, a\u00e7\u0131yor ve paketliyor. T\u00fcm canl\u0131lar etkile\u015fim halindeki bu nano-\u00f6l\u00e7ekli makinelerden olu\u015fuyor. Hoffmann kendi nano-teknoloji ara\u015ft\u0131rmalar\u0131na dayanarak atomlar\u0131n karma\u015f\u0131k d\u00fcnyas\u0131ndan ya\u015fam\u0131n nas\u0131l do\u011fdu\u011funu ortaya koyuyor.<\/p>\n

Sosyoloji Meseleleri<\/strong><\/p>\n

– Pierre Bourdieu, 1981, Fr. \u00c7ev. Filiz \u00d6zt\u00fcrk, B\u00fc\u015fra U\u00e7ar, Mustafa G\u00fcltekin, Asl\u0131 S\u00fcmer,\u00a0 Heretik Yay\u0131nlar\u0131, 2016, 303 s.\u00a0<\/strong><\/p>\n

\u201cSosyoloji Meseleleri\u201d, \u00e7e\u015fitli yerlerde y\u00f6neltilmi\u015f sorulara s\u00f6zl\u00fc yan\u0131tlar\u0131ndan ve konunun uzman\u0131 olmayan ki\u015filere hitaben yap\u0131lm\u0131\u015f konu\u015fmalar\u0131ndan Bourdieu\u2019nun kendisi taraf\u0131ndan derlenerek haz\u0131rlanm\u0131\u015f bir kaynak eser; muhtelif meselelere ili\u015fkin olarak \u00e7e\u015fitli yerlerde yapt\u0131\u011f\u0131 s\u00f6zl\u00fc ve yaz\u0131l\u0131 m\u00fcdahalelerin zengin bir derlemesi. Bourdieu burada, spordan modaya, oradan da be\u011feni, m\u00fczik veya dil meselelerine kadar, birbiriyle ilk bak\u0131\u015fta ba\u011flant\u0131s\u0131z gibi g\u00f6r\u00fcnen sorunsallar \u00e7er\u00e7evesinde, sermaye, alan veya habitus gibi temel kavramlar\u0131n\u0131n k\u0131sa ve \u00f6z bir a\u00e7\u0131klamas\u0131n\u0131 sunuyor, bunlar\u0131n nas\u0131l i\u015fe ko\u015fulabilece\u011fini ve ne derece g\u00fc\u00e7l\u00fc analitik ara\u00e7lar olabileceklerini g\u00f6stermeye \u00e7al\u0131\u015f\u0131yor. Bunun yan\u0131 s\u0131ra, kamuoyu veya grev gibi meseleler \u00fczerinden siyasal eylemi tart\u0131\u015fmaktan ve siyaset-k\u00fclt\u00fcr ili\u015fkisi \u00fczerine ezber bozucu bir okuma yapmaktan da geri kalm\u0131yor. Sonunda da ele\u015ftirel ve d\u00fc\u015f\u00fcn\u00fcmsel projeksiyonunu bizzat entelekt\u00fcellere \u00e7eviriyor ve buradan hareketle gerek bir disiplin olarak sosyolojiyi gerekse bu disiplinin pratisyenleri olarak sosyologlar\u0131 mercek alt\u0131na yat\u0131r\u0131yor.<\/p>\n

\u0130klim De\u011fi\u015fikli\u011fi Konusunda Neden Anla\u015fam\u0131yoruz?<\/strong><\/p>\n

– Mike Hulme, 2009, \u0130ng. \u00c7ev. Merve \u00d6zen\u00e7, Alfa Yay\u0131nlar\u0131, 2016, 392 s. \u00a0\u00a0<\/strong><\/p>\n

Mike Hulme iklim de\u011fi\u015fikli\u011finin ayr\u0131nt\u0131l\u0131 incelemesini yapt\u0131ktan sonra, konunun ekonomik, psikolojik ve sosyolojik boyutlar\u0131n\u0131 ele alarak, bu olgunun atmosfer, \u00f6zellikle de karbondioksit gaz\u0131n\u0131n metala\u015ft\u0131r\u0131lmas\u0131 i\u00e7in me\u015frula\u015ft\u0131rma arac\u0131 olarak kullan\u0131ld\u0131\u011f\u0131n\u0131n alt\u0131n\u0131 \u00e7iziyor. Atmosferin, k\u00fcresel \u0131s\u0131nma gerek\u00e7esiyle \u00f6zel m\u00fclke \u00e7evrilerek, metaya fiyat bi\u00e7en ve onu denetleyen piyasaya tahsis edildi\u011fini ya da sat\u0131ld\u0131\u011f\u0131n\u0131 vurguluyor.<\/p>\n

\u00c7a\u011fda\u015f Sanat M\u00fczeleri<\/strong><\/p>\n

– Pedro Lorente, 2011, \u0130ng. \u00c7ev. \u015eeyda \u00d6zt\u00fcrk, Ko\u00e7 \u00dcniversitesi Yay\u0131nlar\u0131, 2016, 346 s.<\/strong><\/p>\n

Turizmi canland\u0131rma, hizmet sekt\u00f6r\u00fcn\u00fc hareketlendirme, kentlerin kenar mahallelerini \u0131slah etme ve d\u00fc\u015f\u00fc\u015fe ge\u00e7mi\u015f kentleri aya\u011fa kald\u0131rma gibi etkileri olan \u00e7a\u011fda\u015f sanat m\u00fczeleri pek \u00e7ok \u00fclkede desteklenen kurumlar. Zaragoza \u00dcniversitesi Sanat Tarihi B\u00f6l\u00fcm\u00fc\u2019nde g\u00f6rev yapan J. Pedro Lorente\u2019nin \u00e7a\u011fda\u015f sanat m\u00fczesi modelleri olarak niteledi\u011fi Paris\u2019teki Mus\u00e9e des Artistes Vivant ve New York\u2019taki Museum of Modern Art, 19. ve 20. y\u00fczy\u0131llarda sanatsal paradigmalar\u0131 belirleyen kurumlar. Buralarda \u015fekillenen sanatsal be\u011feni e\u011filimleri baz\u0131 \u00fclkelerde taklit edilip baz\u0131lar\u0131nda b\u00fct\u00fcn\u00fcyle reddedilse de, m\u00fczecilik kriterlerine d\u00f6n\u00fc\u015ft\u00fckleri kesin. \u00c7a\u011fda\u015f Sanat M\u00fczeleri kitab\u0131nda bu kurumlar\u0131n tarihini iki d\u00f6nem olarak ele alan J. Pedro Lorente, \u00e7e\u015fitli yakla\u015f\u0131mlar\u0131 sunup terminoloji konusundaki sorular\u0131 cevaplayarak, \u00e7a\u011fda\u015f sanat m\u00fczesi kavram\u0131n\u0131n zaman i\u00e7inde ge\u00e7irdi\u011fi de\u011fi\u015fimi tarihsel-co\u011frafi bir perspektife yerle\u015ftiriyor ve g\u00fcn\u00fcm\u00fczde k\u00fclt\u00fcr politikalar\u0131n\u0131n nas\u0131l belirlendi\u011fini ortaya koyuyor.<\/p>\n

Var Olma E\u011filimi<\/strong><\/p>\n

– Emil Michel Cioran, 1956, Fr. \u00c7ev. Kenan Sar\u0131alio\u011flu, Metis Kitap, 2016, 196 s.<\/strong><\/p>\n

Emil Cioran bu kitab\u0131 olu\u015fturan on bir b\u00f6l\u00fcmde \u00f6l\u00fcm ger\u00e7ekli\u011fini ink\u00e2r etmeden var olma e\u011filimi, \u201csolu\u011fu kesilmi\u015f bir uygarl\u0131k\u201d olarak Bat\u0131, s\u00fcrg\u00fcn, yazg\u0131, roman ve ba\u015fka konularda kendine \u00f6zg\u00fc keskin g\u00f6zlemlerini kendine has \u00fcslubuyla bir araya getiriyor. Hayat i\u00e7in \u00f6ld\u00fcr\u00fcc\u00fc, \u00f6z\u00fc itibar\u0131yla tahrip edici olan bir bilgi vard\u0131r. Bu kitaptaki metinler i\u015fte bu bilgiden yola \u00e7\u0131k\u0131yor ama ayn\u0131 zamanda ondan kopuyor; kendilerini bir dizi \u015fa\u015fk\u0131nl\u0131k ifadesi, bir kas\u0131lman\u0131n anlat\u0131m\u0131 olarak sunuyorlar. \u201cOlmak\u201d ile \u201cbilmek\u201d aras\u0131nda kalan yazar sonunda olmay\u0131 se\u00e7iyorsa, kendisine kar\u015f\u0131, kendi kesinliklerine kar\u015f\u0131 d\u00fc\u015f\u00fcnmeye idmanl\u0131 oldu\u011fu i\u00e7in se\u00e7iyor: Kas\u0131lmay\u0131 bu defa kendi i\u00e7ine, ta en derinine yerle\u015ftiriyor. Yazara g\u00f6re: \u201c\u0130kide bir \u2018mutlak\u2019\u0131 kar\u015f\u0131m\u0131za dikti\u011finizde, kendinize \u00e7ok derinmi\u015f gibi, ula\u015f\u0131lmaz bir hava veriyorsunuz, sanki uzak bir d\u00fcnyada, bir \u0131\u015f\u0131kla size ait karanl\u0131klarla u\u011fra\u015f\u0131yor gibisiniz. Sizin d\u0131\u015f\u0131n\u0131zda hi\u00e7 kimsenin yakla\u015famayaca\u011f\u0131 bir krall\u0131\u011f\u0131n majestelerisiniz. Biz \u00f6l\u00fcml\u00fclere, orada yapt\u0131\u011f\u0131n\u0131z b\u00fcy\u00fck ke\u015fiflerden birka\u00e7 par\u00e7a, ara\u015ft\u0131rmalar\u0131n\u0131zdan k\u0131r\u0131nt\u0131lar g\u00f6sterirsiniz. Ama b\u00fct\u00fcn \u00e7abalar\u0131n\u0131z; okumalar\u0131n\u0131z\u0131n, bilgi\u00e7 z\u00fcppeli\u011finizin, kitabi hi\u00e7li\u011finizin ve \u00f6d\u00fcn\u00e7 tasalar\u0131n\u0131z\u0131n \u00fcr\u00fcn\u00fc olan bu zavall\u0131 \u2018mutlak\u2019 s\u00f6zc\u00fc\u011f\u00fcn\u00fc terk etmekle sonu\u00e7lan\u0131r.\u201d<\/p>\n

K\u0131z\u0131l Rosa<\/strong><\/p>\n

– Rosa Luxemburg\u2019un Resimli Ya\u015fam\u00f6yk\u00fcs\u00fc, Kate Evans, 2015, \u0130ng. \u00c7ev. Devrim K\u0131l\u0131\u00e7er, Epos Yay\u0131nlar\u0131, 2016, 220 s.<\/strong><\/p>\n

Rosa Luxemburg politik solun ve devrimci sosyalist d\u00fc\u015f\u00fcnce evreninin \u00f6nde gelen eyleyicilerinden biridir. Rosa bir d\u00fc\u015f\u00fcn\u00fcrden daha fazlas\u0131yd\u0131, \u00e7\u00fcnk\u00fc tarih ve burjuvazi kar\u015f\u0131s\u0131nda devrimci bir ay\u0131ra\u00e7la konumland\u0131rd\u0131 kendini. Kad\u0131nlar\u0131n muhalif d\u00fcnyadaki kararl\u0131l\u0131klar\u0131 ve m\u00fccadeleleri bizzat onun sesinden i\u015fitildi. M\u00fccadeleci, a\u00e7\u0131k s\u00f6zl\u00fc, uzla\u015fmaz, yetenekli, \u00fcretkendir. Mahkemelerde yarg\u0131lanan de\u011fil, yarg\u0131layand\u0131r. Bir\u00e7ok devrimci gibi ka\u00e7 kere tutukland\u0131ysa da hapishaneler Trotsky\u2019nin deyimiyle \u201c\u00f6d\u00fcns\u00fcz devrimci\u201dli\u011fini engelleyememi\u015ftir. Yeni bir d\u00fcnya kurma co\u015fkusunu hi\u00e7 yitirmeyen co\u015fkulu bir kad\u0131nd\u0131r Rosa. G\u00f6rev insan\u0131d\u0131r. Rosa, O b\u00fct\u00fcn d\u00fcnya solunun ve devrimcilerinin yolda\u015f\u0131, a\u015fk\u0131 olarak kalacak ve elbette b\u00fct\u00fcn d\u00fcnya devrimcilerinin ortak haf\u0131zas\u0131n\u0131 temsil edecek daima. 1919\u2019da devlet g\u00f6revlileri taraf\u0131ndan katledili\u015finden sonra Rosa, varl\u0131\u011f\u0131ndan hi\u00e7bir \u015fey kaybetmedi: Devlet ve zenginler, sava\u015f \u00e7\u0131\u011f\u0131rtkanlar\u0131 ve milliyet\u00e7iler, din, g\u00fc\u00e7 ve \u0131rk d\u00fc\u015fk\u00fcnleri, cinsiyet y\u00fccelticiler ona h\u00e2l\u00e2 d\u00fc\u015fman ve onun fikirlerini h\u00e2l\u00e2 tehdit olarak g\u00f6r\u00fcyorlar. Devrimciler ve ezilenler onunla h\u00e2l\u00e2 ayn\u0131 fikirdeler, onun fikirleri h\u00e2l\u00e2 d\u00fcnya devrimcilerinin g\u00f6kku\u015fa\u011f\u0131. Onun fikirleri ve hayat\u0131, d\u00fcnya devrimcileri i\u00e7in h\u00e2l\u00e2 m\u00fccadeleci bir ekosistem korumas\u0131 yarat\u0131yor\u2013o ekosistemde huzur veren koruyucu bir me\u015fe a\u011fac\u0131. Devrimciler i\u00e7in Rosa h\u00e2l\u00e2 \u201cy\u00fckseklerde u\u00e7an\u201d m\u00fccadeleci \u201cbir kartal\u201d (Lenin). Rosa\u2019n\u0131n fikirleri ve etkileyici oldu\u011fu kadar ilham verici olan ya\u015fam \u00f6yk\u00fcs\u00fc, Kate Evans\u2019\u0131n \u00e7izgileri ve anlat\u0131s\u0131 sayesinde okurun d\u00fcnyas\u0131na a\u00e7\u0131l\u0131yor.<\/p>\n

Do\u011fu Asya
\n<\/strong><\/p>\n

– Alternatif Bir Gezi Rehberi, Okan Okumu\u015f, Kolektif Kitap, 2016, 352 s. \u00a0<\/strong><\/p>\n

Bilindik gezi kavram\u0131n\u0131 bir ad\u0131m \u00f6teye ta\u015f\u0131yarak gitti\u011fi her yerde yabanc\u0131 de\u011fil misafir olmak isteyen bir gezginden, al\u0131\u015f\u0131lm\u0131\u015f\u0131n d\u0131\u015f\u0131nda bir gezi rehberi. Uzak diyarlar\u0131 yak\u0131na getiren gezgin Okan Okumu\u015f, s\u0131rt \u00e7antas\u0131nda ta\u015f\u0131d\u0131\u011f\u0131 an\u0131lar\u0131yla Latin Amerika\u2019dan sonra bu kez Do\u011fu Asya\u2019ya g\u00f6t\u00fcr\u00fcyor okurlar\u0131n\u0131. Japonya\u2019n\u0131n modern sokaklar\u0131nda y\u00fcr\u00fcy\u00fcp Vietnam\u2019\u0131n konuksever sofralar\u0131na konuk oluyor, Kambo\u00e7ya\u2019n\u0131n tap\u0131naklar\u0131ndan ge\u00e7erek Tayland\u2019\u0131n y\u00fczen pazarlar\u0131na ve Laos\u2019un huzurlu da\u011f k\u00f6ylerine var\u0131yor. Myanmar\u2019da beklenmedik d\u00fc\u011f\u00fcnlerden \u00c7in\u2019in antik kentlerine; efsanevi Trans Sibirya tren yolculu\u011fuyla Mo\u011folistan steplerinden ge\u00e7erek Sibirya\u2019ya uzanan yolculu\u011funu anlat\u0131yor. S\u0131n\u0131rlar\u0131 Kald\u0131rd\u0131m serisinin ikinci kitab\u0131 Do\u011fu Asya \u2013 Alternatif bir Gezi Rehberi, yeni bir maceraya at\u0131l\u0131rken gerekli her t\u00fcrl\u00fc teknik bilginin yan\u0131nda, alternatif rotalar, gizli lezzetler, k\u00fclt\u00fcr, tarih ve en \u00f6nemlisi insanlara dair kesitlerle dolu zengin bir Do\u011fu Asya sergisi sunuyor.<\/p>\n

Her \u015eeyin Ba\u015flang\u0131c\u0131: \u015eeytan\u0131n D\u00fc\u015f\u00fc\u015f\u00fc ve K\u00f6t\u00fcn\u00fcn Do\u011fu\u015fu<\/strong><\/p>\n

– Peter Andre Alt, 2010, Alm. \u00c7ev. Sabir Y\u00fccesoy, Sel Yay\u0131nc\u0131l\u0131k, 2016, 102 s.<\/strong><\/p>\n

Romantik d\u00f6nemden bu yana k\u00f6t\u00fc kavram\u0131, edebiyat\u0131n anlatmaktan her zaman keyif ald\u0131\u011f\u0131, cazibesini hi\u00e7 yitirmeyen bir konu olmu\u015f ve edebiyat metinleri \u015feytanlardan vampirlere, hayaletlerden zombilere, hatta satanistlere ve cin \u00e7arpm\u0131\u015flara kadar k\u00f6t\u00fcl\u00fc\u011f\u00fcn tezah\u00fcr etti\u011fi \u00e7e\u015fitli bi\u00e7imlerle dolup ta\u015fm\u0131\u015ft\u0131r. \u0130\u015flenen su\u00e7lar, y\u0131k\u0131lan tabular, sefahat \u00e2lemleri, \u015feytana tapma ayinleri, \u015fiddet eylemleri, kutsal de\u011ferlere hakaret gibi konular metinlerde s\u00fcrekli tekrarlanm\u0131\u015ft\u0131r. Peter-Andr\u00e9 Alt, yedi cilt halinde yay\u0131nlanacak kapsaml\u0131 \u00e7al\u0131\u015fmas\u0131n\u0131n Her \u015eeyin Ba\u015flang\u0131c\u0131: \u015eeytan\u0131n D\u00fc\u015f\u00fc\u015f\u00fc ve K\u00f6t\u00fcn\u00fcn Do\u011fu\u015fu isimli ilk kitab\u0131nda k\u00f6t\u00fcn\u00fcn mitolojideki ve yarat\u0131l\u0131\u015f efsanesindeki k\u00f6kenlerine d\u00f6n\u00fcyor. \u015eeytan\u2019\u0131n d\u00fc\u015f\u00fc\u015f\u00fc, insan\u0131n cennetten kovulu\u015fu, k\u00f6t\u00fcn\u00fcn a\u00e7\u0131klan\u0131\u015f\u0131nda eksiklik modeli (Plotinos ve Augustinus ekseninde) konular\u0131n\u0131n ele al\u0131nd\u0131\u011f\u0131 bu kitapta Kierkegaard ve Schelling\u2019in yakla\u015f\u0131mlar\u0131 \u00fczerinden ba\u015flang\u0131c\u0131n felsefesi ve esteti\u011fine odaklan\u0131l\u0131yor.<\/p>\n

Ta\u015f Ka\u011f\u0131t Makas<\/strong><\/p>\n

– William Poundstone, 2014, \u0130ng. \u00c7ev. Zeynep Ye\u015filtuna, Domingo Yay\u0131nevi, 2016, 328 s.\u00a0<\/strong><\/p>\n

William Poundstone \u00f6nce can al\u0131c\u0131 \u2013hatta bazen can yak\u0131c\u0131\u2013 \u00f6rneklerle tahmin edilebilirli\u011fimizin hayat\u0131m\u0131za ne gibi etkileri oldu\u011funu g\u00f6steriyor, ard\u0131ndan bunun getirdi\u011fi dezavantajlar\u0131 avantaja \u00e7evirmek i\u00e7in makul ve uygulanabilir \u00f6neriler getiriyor. G\u00fcnl\u00fck hayatta temas etti\u011fimiz insanlar\u0131n hangi bariz d\u00fc\u015f\u00fcnce kal\u0131plar\u0131yla karar verdi\u011fini bilmenin ya da hep daha fazlas\u0131n\u0131 t\u00fckettirmek i\u00e7in yeni yollar arayan \u015firketlerin bize hangi zaaflar\u0131m\u0131z \u00fcst\u00fcnden y\u00fcklendiklerini g\u00f6rmenin, yat\u0131r\u0131m tercihlerimizden paket \u00fcyeli\u011fimiz i\u00e7in pazarl\u0131k yapmaya, \u015fans oyunlar\u0131ndan kaleciyi ters k\u00f6\u015feye yat\u0131rmaya kadar pek \u00e7ok alanda nas\u0131l fayda sa\u011flayabilece\u011fini g\u00f6steriyor.<\/p>\n

Ta\u015f Ka\u011f\u0131t Makas, zihin okuman\u0131n hen\u00fcz m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 bir d\u00fcnyada ona en yak\u0131n \u015feyi sunuyor: Bizi tahmin edilebilirli\u011fimizle tan\u0131\u015ft\u0131r\u0131yor.<\/p>\n

Bir Zihin Yaratmak\u00a0<\/strong><\/p>\n

– \u0130nsan D\u00fc\u015f\u00fcncesinin Esrar\u0131, Ray Kurzweil, 2012, \u0130ng. \u00c7ev. Dilara Gostolup\u00e7e, \u0130stanbul Bilgi \u00dcniversitesi Yay\u0131nlar\u0131, 2015, 282 s.\u00a0<\/strong><\/p>\n

Yapay zek\u00e2, yirminci y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131ndan beri bilim insanlar\u0131, akademisyenler ve teknoloji \u00fcreticilerinin yan\u0131 s\u0131ra farkl\u0131 ilgi alanlar\u0131na sahip bir\u00e7ok insan\u0131n alakadar oldu\u011fu bir aland\u0131r. G\u00fcn\u00fcm\u00fcz f\u00fct\u00fcristlerinden Ray Kurzweil, bizleri bu noktaya getiren \u00f6nemli ki\u015filer ve ke\u015fiflerden yola \u00e7\u0131karak yapay zek\u00e2 alan\u0131n\u0131n gelece\u011fine dair tahminler y\u00fcr\u00fct\u00fcyor. Bu s\u00fcre\u00e7te, bilgisayar-zihin modelini benimseyerek, yapay zek\u00e2y\u0131 meydana getiren kriterleri, insan beyni ve zihni model al\u0131narak s\u00fcrd\u00fcr\u00fclen \u00e7al\u0131\u015fmalar\u0131 aktar\u0131yor ve yapay bir zihin olu\u015fturarak bir anda say\u0131s\u0131z bilgiye h\u0131zl\u0131 eri\u015fim sa\u011flaman\u0131n yollar\u0131n\u0131 ar\u0131yor. Bir zihin yaratarak, beynimizin biyolojik s\u0131n\u0131rlar\u0131n\u0131 a\u015fmaya \u00e7al\u0131\u015fan Kurzweil\u2019\u0131n \u00f6nerileri bug\u00fcn i\u00e7in \u015fa\u015f\u0131rt\u0131c\u0131 g\u00f6r\u00fcnse de gelecekteki g\u00fcnl\u00fck ya\u015fam\u0131m\u0131za dair bilim kurgu filmlerini aratmayacak portreler \u00e7iziyor.<\/p>\n","protected":false},"excerpt":{"rendered":"

Isaac Newton – James Gleick, 2003, \u0130ng. \u00c7ev. Mehmet Do\u011fan, Bo\u011fazi\u00e7i \u00dcniversitesi Yay\u0131nevi, 2016, 247 s. Isaac Newton karanl\u0131\u011f\u0131n, cahilli\u011fin, b\u00fcy\u00fcn\u00fcn h\u00e2kim oldu\u011fu bir d\u00fcnyada do\u011fmu\u015ftu. Ola\u011fand\u0131\u015f\u0131 iffetli ve tak\u0131nt\u0131l\u0131 bir ya\u015fam s\u00fcrd\u00fc. Ana-babadan, sevgiliden, dosttan mahrumdu. Yoluna \u00e7\u0131kan b\u00fcy\u00fck insanlarla sert tart\u0131\u015fmalara girdi. En az bir kere delili\u011fin k\u0131y\u0131s\u0131na geldi. \u00c7al\u0131\u015fmalar\u0131n\u0131 gizli tuttu; t\u00fcm […]<\/p>\n","protected":false},"author":429,"featured_media":15794,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[184,513],"tags":[210,1140],"class_list":["post-15793","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-147-sayi","category-kitapcil","tag-kitap","tag-kitapci-rafi"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/15793","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/users\/429"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=15793"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/15793\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/15794"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=15793"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=15793"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=15793"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}