{"id":21590,"date":"2015-05-01T12:27:19","date_gmt":"2015-05-01T09:27:19","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=21590"},"modified":"2018-03-13T12:47:01","modified_gmt":"2018-03-13T09:47:01","slug":"kitapci-rafi-135","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2015\/05\/01\/kitapci-rafi-135","title":{"rendered":"Kitap\u00e7\u0131 Raf\u0131 – 135"},"content":{"rendered":"

Atalar\u0131m\u0131z\u0131n G\u00f6lgesinde<\/strong><\/p>\n

– Carl Sagan, Ann Druyan, \u00c7ev. Ay\u00e7a T\u00fcrkan, Say Yay\u0131nlar\u0131, 2015, 544 s. <\/strong><\/p>\n

\u0130nsanl\u0131\u011f\u0131 varl\u0131kl\u0131 bir evin kap\u0131s\u0131na b\u0131rak\u0131lm\u0131\u015f kimsesiz bebe\u011fe benzetsek yeridir. Yeni ebeveyni ona ge\u00e7mi\u015fine dair bir \u00f6yk\u00fc anlat\u0131r. \u00c7ocuk b\u00fcy\u00fcd\u00fck\u00e7e bu \u00f6yk\u00fcy\u00fc inand\u0131r\u0131c\u0131 bulmay\u0131p ger\u00e7ekte kim oldu\u011funu, hangi soydan geldi\u011fini ara\u015ft\u0131r\u0131r. \u00d6\u011frenir ki insan ve d\u00fcnya g\u00fcn\u00fcm\u00fczden 6000 y\u0131l \u00f6nce yarat\u0131lmam\u0131\u015ft\u0131r! D\u00fcnya 5 milyar y\u0131l \u00f6nce olu\u015fmu\u015f, ya\u015fam 4 milyar y\u0131l \u00f6nce ortaya \u00e7\u0131km\u0131\u015f ve evrilerek 2 milyon y\u0131l \u00f6nce insan t\u00fcr\u00fc bi\u00e7imini alm\u0131\u015ft\u0131r… \u00c7ocuk en sonunda insan t\u00fcr\u00fcn\u00fcn kendisini do\u011fadan ayr\u0131, ondan \u00fcst\u00fcn bir varl\u0131k olarak g\u00f6rmesinin yanl\u0131\u015f oldu\u011funu anlar.
\nBu yanl\u0131\u015ftan kurtulup en yak\u0131n akrabalar\u0131m\u0131z olan canl\u0131 t\u00fcrlerinin ya\u015fam tarz\u0131n\u0131 incelemek, t\u00fcr\u00fcm\u00fcz\u00fcn ba\u015f\u0131na bela olmu\u015f, sava\u015f, katliam, s\u00f6m\u00fcr\u00fc, etnik merkezcilik, yabanc\u0131 d\u00fc\u015fmanl\u0131\u011f\u0131, cinsiyet ayr\u0131mc\u0131l\u0131\u011f\u0131 gibi sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fcne katk\u0131 sa\u011flayacakt\u0131r.Carl Sagan ve Ann Druyan bu kitap ile okuru bir bilim \u015fenli\u011fine davet ediyor.<\/p>\n

I\u015f\u0131k Par\u00e7ac\u0131klar\u0131<\/strong><\/p>\n

– Yeni Bellek Bilimi, Charles Fernyhough, \u00c7ev. K\u0131van\u00e7 Tanr\u0131yar, Aylak Kitap, 2015, 296 s.<\/strong><\/p>\n

Bilim insanlar\u0131 aras\u0131nda insan haf\u0131zas\u0131 konusunda yeni bir uzla\u015fmaya var\u0131ld\u0131. Sand\u0131\u011f\u0131m\u0131z gibi sabitlenmi\u015f, de\u011fi\u015fmeyen an\u0131lara sahip olmad\u0131\u011f\u0131m\u0131z\u0131; hat\u0131rlamak \u00fczere \u00e7a\u011f\u0131rd\u0131\u011f\u0131m\u0131z an\u0131lar\u0131 her seferinde yeniden yaratt\u0131\u011f\u0131m\u0131z\u0131 ke\u015ffettiler. Psikolog Charles Fernyhough’a g\u00f6re hat\u0131rlamak n\u00f6rolojik bir s\u00fcrecin \u00fcr\u00fcn\u00fc oldu\u011fu kadar anlat\u0131ma dayal\u0131 hayal g\u00fcc\u00fcm\u00fcz\u00fcn de bir eylemi.<\/p>\n

Bilim ve edebiyat\u0131, ola\u011fan ve ola\u011fand\u0131\u015f\u0131 olan\u0131 bir araya getiren incelikli bi\u00e7imde yaz\u0131lm\u0131\u015f bu titiz ara\u015ft\u0131rma, hat\u0131rlama yetilerimizi ve ge\u00e7mi\u015fimizle olan ili\u015fkimizi otobiyografik haf\u0131zan\u0131n yeni bilimi yoluyla anlamam\u0131za yard\u0131mc\u0131 oluyor. Belle\u011fin do\u011fas\u0131n\u0131 bize bir romanc\u0131n\u0131n \u00e7ekicili\u011fiyle ve bilimadam\u0131n\u0131n titizli\u011fiyle a\u00e7\u0131klayan bu disiplinleraras\u0131 incelemede an\u0131lar\u0131n, edebiyat\u0131n ve bilimin s\u0131n\u0131rlar\u0131 i\u00e7i\u00e7e ge\u00e7iyor.<\/p>\n

Bilim Felsefesi<\/strong><\/p>\n

– Alex Rosenberg, \u00c7ev. \u0130brahim Y\u0131ld\u0131z, Dipnot Kitabevi, 2015, 414 s.<\/strong><\/p>\n

Bilimin do\u011fas\u0131n\u0131, y\u00f6ntemini, amac\u0131n\u0131, s\u0131n\u0131rlar\u0131n\u0131, kavramsal yap\u0131s\u0131n\u0131, nas\u0131l temellendirilebilece\u011fini ve onu di\u011fer bilme bi\u00e7imlerinden ay\u0131ran \u00f6zelliklerini anlamak isteyenler i\u00e7in zengin i\u00e7erikli bir kaynak kitap . Teaching Philosophy dergisinin “standartlar\u0131 tutturan bir \u00e7al\u0131\u015fma” ve “temel ba\u015fvuru kitab\u0131” diye niteledi\u011fi bu yap\u0131t, alanda ya\u015fanan de\u011fi\u015fimleri yans\u0131tacak \u015fekilde g\u00f6zden ge\u00e7irilmi\u015f ve g\u00fcncellenmi\u015f. Gene bu ama\u00e7 kapsam\u0131nda bilim felsefesi ile felsefenin geri kalan\u0131 aras\u0131ndaki ba\u011flar\u0131 vurgulayan yeni ve ilgin\u00e7 \u00f6rnek olaylar ile ayr\u0131nt\u0131lara yer verilmi\u015f.<\/p>\n

Bilim felsefesinin problemlerinin felsefenin en temel ve en s\u00fcre\u011fen problemleri aras\u0131nda yer ald\u0131\u011f\u0131n\u0131, Platon’dan bu yana disiplinin g\u00fcndemindeki soru(n)lara birer \u00f6rnek olu\u015fturdu\u011funu, onun modern kost\u00fcml\u00fc versiyonlar\u0131 oldu\u011funu g\u00f6stermeyi ama\u00e7layan bu \u00e7al\u0131\u015fma, tematik yakla\u015f\u0131m\u0131yla da dikkat \u00e7ekiyor.<\/p>\n

Mahremiyet ve Kamusall\u0131k<\/strong><\/p>\n

– <\/strong>Kitle \u0130leti\u015fim Arac\u0131 Olarak Modern Mimari, <\/strong>Beatriz Colomina<\/strong>, \u00c7ev. Aziz Ufuk K\u0131l\u0131\u00e7, <\/strong>Metis Yay\u0131n<\/strong>lar\u0131, 2015, 400 s.<\/strong><\/p>\n

Mahremiyet ve Kamusall\u0131k, modern mimari hareketinin Adolf Loos ve Le Corbusier gibi iki \u00f6nemli fig\u00fcr\u00fcn\u00fcn eserlerinden yola \u00e7\u0131karak, mimarinin ancak kitle ileti\u015fim ara\u00e7lar\u0131yla temasa ge\u00e7ti\u011finde modern oldu\u011funu ve b\u00f6ylece geleneksel mek\u00e2n ve \u00f6znellik anlay\u0131\u015flar\u0131n\u0131n temellerini sarst\u0131\u011f\u0131n\u0131 savunuyor. Mimarl\u0131\u011f\u0131n kabul g\u00f6ren bak\u0131\u015f a\u00e7\u0131lar\u0131n\u0131n temel varsay\u0131mlar\u0131n\u0131 sorguluyor ve mimari ele\u015ftirinin y\u00f6ntemini yeniden de\u011ferlendiriyor.
\nAr\u015fivden \u015fehre, modaya, sava\u015fa, reklamc\u0131l\u0131\u011fa ve m\u00fczeye kadar uzanan entelekt\u00fcel bir yolculukta, mek\u00e2nlar\u0131 deneyimleme bi\u00e7imlerimizdeki de\u011fi\u015fikliklerin izlerini s\u00fcren kitap, mimari s\u00f6ylemi \u00e7izim, model, foto\u011fraf, kitap, film ve reklam gibi pek \u00e7ok temsil bi\u00e7iminin kesi\u015fim noktas\u0131 olarak g\u00f6rd\u00fc\u011f\u00fc i\u00e7in, mimari nesneye, yani ba\u015fl\u0131 ba\u015f\u0131na bir temsil mekanizmas\u0131 olan binalara ba\u015fka g\u00f6zlerle bakmay\u0131 \u00f6neriyor.<\/p>\n

Di\u015fil Dindarl\u0131k <\/strong><\/p>\n

– Z<\/strong>ehra Y\u0131lmaz, \u0130leti\u015fim Yay\u0131nlar\u0131, 2015, 284 s.<\/strong><\/p>\n

Dindarl\u0131\u011f\u0131n “\u00f6l\u00e7\u00fcleri”, epeydir, kad\u0131n kimli\u011fi ve bedeni \u00fczerinden tart\u0131\u015f\u0131l\u0131yor. \u0130sl\u00e2mc\u0131l\u0131k ve kar\u015f\u0131tlar\u0131 aras\u0131ndaki m\u00fccadele, kad\u0131n\u0131n stat\u00fcs\u00fcn\u00fc, k\u0131l\u0131\u011f\u0131n\u0131 k\u0131yafetini tayin etmek etraf\u0131nda d\u00f6n\u00fcyor. Bu durum, dinin anla\u015f\u0131lma ve ya\u015fanma bi\u00e7imini nas\u0131l etkiliyor? Dindar kad\u0131nlar bu m\u00fccadelenin i\u00e7inde bir \u00f6zne olarak neredeler, “neyliyorlar”? Zehra Y\u0131lmaz bu sorulara cevap ararken, T\u00fcrkiye g\u00fcndeminin yan\u0131 s\u0131ra, global d\u00fczlemdeki tart\u0131\u015fmalar\u0131n, bu arada \u00f6zellikle \u0130sl\u00e2m\u00ee feminizm tart\u0131\u015fmalar\u0131n\u0131n etkisini de hesaba kat\u0131yor. Kad\u0131n dindarl\u0131\u011f\u0131n\u0131n kazand\u0131\u011f\u0131 anlam\u0131 ve ge\u00e7irdi\u011fi d\u00f6n\u00fc\u015f\u00fcm\u00fc, hem teorik d\u00fczeyde hem de derinlemesine g\u00f6r\u00fc\u015fmelere dayanarak “sahada” tahlil ediyor. Dindarl\u0131\u011f\u0131n i\u00e7eri\u011fine ili\u015fkin kavga kad\u0131nlar \u00fczerinden y\u00fcr\u00fcrken, ekonomi ve siyaset alan\u0131n\u0131n sadece erkeklere tahsis edilmi\u015f olmas\u0131n\u0131n etkilerine dikkat \u00e7ekiyor. Kad\u0131nlar\u0131 kamusal alana \u00e7\u0131kart\u0131rken bir yandan da onlar\u0131 s\u0131n\u0131rlayan bu ikili s\u00fcrecin gerilimine e\u011filiyor. Dindar kad\u0131n inisiyatiflerini, derneklerini, bu arada “Ba\u015f\u00f6rt\u00fcl\u00fc aday yoksa oy da yok” kampanyas\u0131n\u0131, bu gerilimin \u0131\u015f\u0131\u011f\u0131nda inceliyor. Din etraf\u0131ndaki m\u00fccadelede kad\u0131nlara y\u00fcklenen rol\u00fcn ve bir toplumsal deneyim olarak kad\u0131n dindarl\u0131\u011f\u0131n\u0131n bir sonucunun, dinin di\u015fille\u015fmesi oldu\u011funu g\u00f6r\u00fcyoruz.<\/p>\n

Sesin Cinsiyeti <\/strong><\/p>\n

– Anne Carson, \u00c7ev. Zeynep Talay, Nod Yay\u0131nlar\u0131, 2015, 26 s.<\/strong><\/p>\n

”Bir erke\u011fin kendine mahsus sophrosyne’sinin ko\u015fulu olarak kendisini duygular\u0131ndan ar\u0131nd\u0131rmas\u0131 ve b\u00f6ylece sesini kontrol etmesi, cinsiyet stereotiplerinin temel varsay\u0131m\u0131d\u0131r. Buna ba\u011fl\u0131 olarak da, erke\u011fin kad\u0131na kar\u015f\u0131 toplumsal sorumlulu\u011fu, kad\u0131n\u0131n sesini kontrol etmesi, \u00e7\u00fcnk\u00fc kad\u0131n\u0131n kendisinin bunu yapacak yetide olmamas\u0131d\u0131r. B\u00f6yle bir erkek ‘hay\u0131rseverli\u011fini’ Homeros’un Odysseia’s\u0131n\u0131n 22. kitab\u0131nda g\u00f6r\u00fcr\u00fcz: ya\u015fl\u0131 kad\u0131n Eurykleia yemek salonuna girer ve Odysseus\u2019u kar\u0131s\u0131na talip \u00e7\u0131kanlar\u0131n \u00f6l\u00fc bedenleri aras\u0131nda kanlar i\u00e7inde bulur. Eurykleia ba\u015f\u0131n\u0131 kald\u0131r\u0131r ve bir ololyga s\u00f6ylemek \u00fczere a\u011fz\u0131n\u0131 a\u00e7ar. O esnada Odysseus eliyle ya\u015fl\u0131 kad\u0131n\u0131n a\u011fz\u0131n\u0131 kapat\u0131r ve \u015f\u00f6yle der, ou themis: ‘Tam da \u015fimdi ba\u011f\u0131rmana izin yok. \u0130\u00e7inden sevin…”<\/p>\n

Anne Carson bu denemesinde, antik uygarl\u0131klardan g\u00fcn\u00fcm\u00fcze, eril zihniyetin kad\u0131n sesine bak\u0131\u015f\u0131n\u0131 inceleyerek kad\u0131n sesinin nas\u0131l sistemli bir \u015fekilde kontrol alt\u0131nda tutulmaya \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131n\u0131 ortaya koyuyor.<\/p>\n

Kay\u0131p Kitaplar K\u00fct\u00fcphanesi<\/strong><\/p>\n

– Alexander Pechmann, \u00c7ev. Regaip Minareci, Can Yay\u0131nlar\u0131, 2015, 192 s.<\/strong><\/p>\n

Hemingway’in e\u015fi, yazar\u0131n t\u00fcm elyazmalar\u0131n\u0131 nas\u0131l \u00e7ald\u0131rm\u0131\u015ft\u0131r? Balzac neden yay\u0131nc\u0131s\u0131na k\u0131z\u0131p K\u00f6y Hekimi roman\u0131n\u0131n ikinci cildini imha etmi\u015ftir? James Joyce, Stephen Hero ad\u0131n\u0131 ta\u015f\u0131yan iki bin sayfal\u0131k elyazmas\u0131n\u0131 neden ate\u015fe atm\u0131\u015ft\u0131r? Edebiyat tarihini, yay\u0131mlanmam\u0131\u015f ve okurla bulu\u015fma \u015fans\u0131na sahip olamam\u0131\u015f eserlerden yola \u00e7\u0131karak yeniden okumak olas\u0131 m\u0131? Alexander Pechmann, adeta edebiyat dedektifli\u011fine soyunarak in\u015fa etti\u011fi Kay\u0131p Kitaplar K\u00fct\u00fcphanesi’yle tam da bunu yap\u0131yor: Bu k\u00fct\u00fcphanede edebiyat evrenini kal\u0131c\u0131 izleriyle \u015fekillendirmi\u015f ba\u015fyap\u0131tlar yer alm\u0131yor; burada Kafka, Joyce, Byron, Shelley, M\u00e9rim\u00e9e, Pu\u015fkin, E. Howard ve daha nice dev yazar\u0131n kay\u0131plara kar\u0131\u015fan elyazmalar\u0131n\u0131n izi s\u00fcr\u00fcl\u00fcyor. Bunlar, “rastlant\u0131sal olarak ya da kaza sonucu, bir hezeyan ve \u00f6fke s\u0131ras\u0131nda ya da g\u00f6z\u00fc d\u00f6nm\u00fc\u015f bir kas\u0131tl\u0131l\u0131kla yazarlar, yay\u0131nc\u0131lar, miras\u00e7\u0131lar, avukatlar, din adamlar\u0131, e\u011fitimciler, zorbalar, askerler, sans\u00fcrc\u00fcler ve okurlar taraf\u0131ndan imha edilmi\u015f, do\u011fan\u0131n g\u00fcc\u00fcne yenik d\u00fc\u015fm\u00fc\u015f, bir yerlere gizlenmi\u015f ya da anla\u015f\u0131lmaz dillerde ve \u00e7\u00f6z\u00fcmlenemeyen yaz\u0131larla yaz\u0131lm\u0131\u015f ve kimseler taraf\u0131ndan okunamam\u0131\u015f kitaplard\u0131r”.<\/p>\n

Barbar Bat\u0131 <\/strong><\/p>\n

– Bir Aime Cesaire Kitab\u0131, Ed. G\u00fcne\u015f Ayas, Do\u011fu Kitabevi, 2015, 248 s.<\/strong><\/p>\n

20. Y\u00fczy\u0131l\u0131n o ayr\u0131cal\u0131kl\u0131, h\u00fcmanist, H\u0131ristiyan burjuvas\u0131\u2026 fark\u0131nda olmaks\u0131z\u0131n i\u00e7inde Hitler ta\u015f\u0131maktad\u0131r. Hitler’de affedemedi\u011fi \u015fey o vakte kadar yaln\u0131zca Cezayir’in Araplar\u0131na, Hindistan’\u0131n kulilerine, Afrika’n\u0131n zencilerine reva g\u00f6r\u00fclen s\u00f6m\u00fcrgeci muamelenin bu sefer Avrupa’ya reva g\u00f6r\u00fclmesidir\u2026 S\u00f6m\u00fcrgecilikle medeniyet aras\u0131nda u\u00e7suz bucaks\u0131z bir mesafe vard\u0131r. S\u00f6m\u00fcrgeci, vicdan\u0131n\u0131 yat\u0131\u015ft\u0131rmak i\u00e7in di\u011fer insan\u0131 bir hayvan gibi g\u00f6rme e\u011filimi i\u00e7ine girer, kendini ona hayvan gibi davranmaya al\u0131\u015ft\u0131r\u0131r ve nesnel olarak bizzat kendisi bir hayvana d\u00f6n\u00fc\u015f\u00fcr\u2026 Hitler’den bahsetmiyorum, ya da gardiyandan, ya da ser\u00fcvenciden ; ben yolun kar\u015f\u0131s\u0131ndaki ” terbiyeli \u00e7ocuk “tan s\u00f6z ediyorum, bir SS eleman\u0131ndan, gangasterden de\u011fil, sayg\u0131de\u011fer burjuvadan bahsediyorum.<\/p>\n

Hz. Muhammed’in Hocalar\u0131<\/strong><\/p>\n

– Arif Tekin, Berfin Yay\u0131nlar\u0131, 2015, 230 s.<\/strong><\/p>\n

Kur’an’daki bir\u00e7ok ayetin k\u00f6keni nedir?<\/p>\n

Hz. Muhammed’e peygamberlik yolunda hocal\u0131k edenler kimlerdi?<\/p>\n

Hz. Hatice’nin bu konudaki rol\u00fc neydi?<\/p>\n

Hz. Muhammed ortaya \u00e7\u0131kmadan \u00f6nce Mekke’de Allah inanc\u0131 var m\u0131yd\u0131?<\/p>\n

Kur’an’daki ayetlerde Tevrat, \u0130ncil, di\u011fer eski inan\u00e7 ve k\u00fclt\u00fcrler ne derece etkili oldu?<\/p>\n

Ortado\u011fu’da tanr\u0131 g\u00f6revlendirmesi \u00f6teden beri var oldu mu?<\/p>\n

Arif Tekin bu ve bunun gibi sorulara putperestlikten ba\u015flayarak ayetler e\u015fli\u011finde yan\u0131t ararken t\u00fcm bilgileri kaynaktan aktar\u0131yor. Kur’an’daki ayetlerin pek \u00e7o\u011funun, daha \u00f6nce Arap \u015fair ve d\u00fc\u015f\u00fcn\u00fcrler taraf\u0131ndan da dile getirildi\u011fini; bu bilgileri Hz. Muhammed’e aktaran, ona hocal\u0131k eden ki\u015filerin var oldu\u011funu \u00f6nemle vurguluyor<\/p>\n

Yazar, Hz. Muhammed d\u00f6neminde t\u00fcm insanlar\u0131n putperestlikten ar\u0131n\u0131p tek tanr\u0131 etraf\u0131nda birle\u015fti\u011fi s\u00f6yleminin ger\u00e7ekleri yans\u0131tmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesine ula\u015f\u0131rken; Kur’an’daki bilgilerin eskilerin devam\u0131 oldu\u011fu sonucuna var\u0131yor.<\/p>\n

Marksizm ve Kad\u0131n<\/strong><\/p>\n

– Emek, A\u015fk, Aile, Sibel \u00d6zbudun, Tekin Yay\u0131nevi, 2015, 224 s.<\/strong><\/p>\n

Neoliberal kapitalizmin devreye girer girmez, “devleti k\u00fc\u00e7\u00fcltmek” s\u00f6ylemiyle g\u00fcndeme getirdi\u011fi “kamusal desteklerin (ya da sosyal devletin) tasfiyesi”, onun \u00fcretim ile yeniden \u00fcretim alanlar\u0131 aras\u0131ndaki ba\u011flant\u0131l\u0131l\u0131\u011f\u0131n bilincinde oldu\u011funu g\u00f6steriyor.
\nBu durum, kad\u0131nlar\u0131 konu alan Marksist \u00e7al\u0131\u015fmalar\u0131n, onlar\u0131n salt ucuz, a\u011f\u0131r s\u00f6m\u00fcr\u00fc ko\u015fullar\u0131 alt\u0131ndaki “\u00fcreticiler” konumuyla de\u011fil, ayn\u0131 zamanda “yeniden \u00fcreticiler” olarak ele almas\u0131 gerekti\u011fini g\u00f6stermekte: yani “domestik alan” i\u00e7erisindeki konumlar\u0131yla. Bir ba\u015fka deyi\u015fle aile, \u00fcreme, cinsellik, anal\u0131k, ev kad\u0131nl\u0131\u011f\u0131, a\u015fk, ev hizmetlisi\u2026 vb. konular\u0131n\u0131n onlar\u0131n i\u015f\u00e7iler olarak konumlar\u0131yla birlikte sorunsalla\u015ft\u0131r\u0131lmas\u0131 gerekti\u011fini g\u00fcndeme getirmektedir.
\nMarx ile Engels’in \u00e7al\u0131\u015fmalar\u0131nda bu konulara pek fazla de\u011finilmedi\u011fi bilinir. Ancak izleyen ku\u015faklar\u0131n Marksistleri, Marx’\u0131n yakla\u015f\u0131m\u0131n\u0131 “yeniden \u00fcretim” konusunda uygulama konusunda \u00e7abalara giri\u015fmi\u015flerdir.<\/p>\n

Bu ayn\u0131 zamanda “toplumsal cinsiyet”in salt k\u00fclt\u00fcrel (ya da “biyopsi\u015fik”) bir d\u00fczlemde tan\u0131mlanamayaca\u011f\u0131n\u0131, en do\u011frusunun ekonomi politik ile k\u00fclt\u00fcr\u00fc, ya da denklemi farkl\u0131 bir d\u00fczlemde kurmak gerekirse, \u00fcretim ile yeniden \u00fcretimi birlikte ele almak oldu\u011funu, yani ne ekonomizme, ne de k\u00fclt\u00fcralizmden saplanmadan ikisini ba\u011fda\u015ft\u0131ran bir Marksist yakla\u015f\u0131m\u0131n benimsenmesi gerekti\u011fi anlat\u0131r bize\u2026<\/p>\n

\u0130ktidara Giden Yol<\/strong><\/p>\n

– Karl Kautsky, \u00c7ev. \u00d6zlem Alt\u0131ok, Yaz\u0131lama Yay\u0131nevi, 2015, 150 s.<\/strong><\/p>\n

Karl Kautsky’nin 1909 y\u0131l\u0131nda yay\u0131mlad\u0131\u011f\u0131 “\u0130ktidara Giden Yol” adl\u0131 kitab\u0131, pek \u00e7ok \u00e7evrede, d\u00fc\u015f\u00fcn\u00fcr\u00fcn yazd\u0131\u011f\u0131 son “Marksist” kitap olarak g\u00f6r\u00fcl\u00fcr. Bu yakla\u015f\u0131mda Lenin’in pay\u0131 b\u00fcy\u00fckt\u00fcr. Lenin, Kautsky ve \u00e7evresinin 1914’te sava\u015f\u0131n ba\u015flamas\u0131yla birlikte ald\u0131klar\u0131 tutuma kar\u015f\u0131 giri\u015fti\u011fi b\u00fcy\u00fck sald\u0131r\u0131da dahi bu kitaptan \u00f6vg\u00fcyle s\u00f6z etmeyi s\u00fcrd\u00fcr\u00fcr.<\/p>\n

Ancak Kautsky devrimin \u00e7\u0131karlar\u0131n\u0131 aramaktansa devrimi yaratacak ko\u015fullar\u0131 aramay\u0131 tercih etmi\u015ftir. Kautsy’nin determinizmi sonu gelmez bir atalete a\u00e7\u0131lan kap\u0131d\u0131r. Kautsky’nin a\u00e7\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6yledi\u011fi devrimler \u00e7a\u011f\u0131nda iktidara giden yolu arayanlar ba\u015fkalar\u0131 olacakt\u0131r.<\/p>\n

Modern \u0130nsan\u0131n K\u00f6keni<\/strong><\/p>\n

– Roger Lewin, \u00c7ev. Nurdan Soysal, Say Yay\u0131nlar\u0131, 2015, 488 s.<\/strong><\/p>\n

Roger Lewin kitab\u0131nda modern insan\u0131n evrimsel ge\u00e7mi\u015fiyle ilgili bulgu ve kuramlar\u0131 ele al\u0131yor. G\u00fcncel jeolojik, paleontolojik, arkeolojik ve genetik kan\u0131tlar\u0131n \u0131\u015f\u0131\u011f\u0131nda, modern insan\u0131n k\u00f6keninin hangi Homo yani insan t\u00fcr\u00fcne dayand\u0131\u011f\u0131 sorusuna verilmi\u015f en net yan\u0131tlar\u0131 bizlerle payla\u015f\u0131yor. Bilimcilerin insan\u0131n evrimi bilmecesini \u00e7\u00f6zmeye \u00e7al\u0131\u015f\u0131rken faydaland\u0131klar\u0131, tarihlendirme y\u00f6ntemleri, ta\u015f alet teknolojileri, evrim geneti\u011fi ve tarih\u00f6ncesi k\u00fclt\u00fcr-sanat gibi konularla ilgili ayr\u0131nt\u0131l\u0131 bilgiler veriyor. Modern \u0130nsan\u0131n K\u00f6keni insan\u0131n evrimsel k\u00f6kenleri konusunda bilgi sahibi olmak isteyen her okura bol miktarda malzeme sunan ayd\u0131nlat\u0131c\u0131, doyurucu bir eser.<\/p>\n","protected":false},"excerpt":{"rendered":"

Atalar\u0131m\u0131z\u0131n G\u00f6lgesinde – Carl Sagan, Ann Druyan, \u00c7ev. Ay\u00e7a T\u00fcrkan, Say Yay\u0131nlar\u0131, 2015, 544 s. \u0130nsanl\u0131\u011f\u0131 varl\u0131kl\u0131 bir evin kap\u0131s\u0131na b\u0131rak\u0131lm\u0131\u015f kimsesiz bebe\u011fe benzetsek yeridir. Yeni ebeveyni ona ge\u00e7mi\u015fine dair bir \u00f6yk\u00fc anlat\u0131r. \u00c7ocuk b\u00fcy\u00fcd\u00fck\u00e7e bu \u00f6yk\u00fcy\u00fc inand\u0131r\u0131c\u0131 bulmay\u0131p ger\u00e7ekte kim oldu\u011funu, hangi soydan geldi\u011fini ara\u015ft\u0131r\u0131r. \u00d6\u011frenir ki insan ve d\u00fcnya g\u00fcn\u00fcm\u00fczden 6000 y\u0131l \u00f6nce […]<\/p>\n","protected":false},"author":429,"featured_media":21591,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[172,511],"tags":[1140,1508],"class_list":["post-21590","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-135-sayi","category-yayin-dunyasi","tag-kitapci-rafi","tag-kitapcil"],"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