{"id":22569,"date":"2018-04-01T00:00:14","date_gmt":"2018-03-31T21:00:14","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=22569"},"modified":"2018-03-31T22:28:04","modified_gmt":"2018-03-31T19:28:04","slug":"kitapci-rafi-170","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2018\/04\/01\/kitapci-rafi-170","title":{"rendered":"Kitap\u00e7\u0131 Raf\u0131 – 170"},"content":{"rendered":"

Fikirler i\u00e7in \u00d6lmek – Filozoflar\u0131n Tehlikeli Hayatlar\u0131<\/strong><\/p>\n

– Costica Bradatan, \u00c7ev. K\u00fcbra O\u011fuz, Can Yay\u0131nlar\u0131, 2018, 296 s.<\/strong><\/p>\n

Fikir adamlar\u0131, bu arada felsefeciler de, tarih boyunca bir\u00e7ok kez bazen bireyleri bazen de kitleleri d\u00fc\u015f\u00fcnceler i\u00e7in, idealler i\u00e7in, ideolojiler i\u00e7in \u00f6lmeye, ulvi bir ama\u00e7 u\u011fruna kendilerini feda etmeye y\u00f6neltmi\u015flerdir, ancak kendileri s\u00f6z konusu oldu\u011funda tav\u0131rlar\u0131 ne olur acaba? \u00d6zel alan ile \u201cmesleki\u201d alan\u0131n farkl\u0131 oldu\u011funu mu savunurlar? Teorik olanla prati\u011fin bir noktada \u00e7ak\u0131\u015fmas\u0131n\u0131n \u015fa\u015fk\u0131nl\u0131\u011f\u0131na bo\u011fulup ani bir ayd\u0131nlanmayla daha \u00f6nce dile getirdiklerinden vaz m\u0131 ge\u00e7erler, yoksa felsefenin esas amac\u0131n\u0131n insan\u0131n kendini ger\u00e7ekle\u015ftirmesi oldu\u011funu unutmaks\u0131z\u0131n fikirlerini hayata ge\u00e7irmeye mi u\u011fra\u015f\u0131rlar? Costica Bradatan, Fikirler i\u00e7in \u00d6lmek- Filozoflar\u0131n Tehlikeli Hayatlar\u0131 <\/em>adl\u0131 kitab\u0131nda, bu sorulara cevap ararken, Sokrates, Hypatia, Giordano Bruno, Thomas More gibi en bilinen \u00f6rneklerden yola \u00e7\u0131k\u0131p bu isimlerin yan\u0131na pek \u00e7ok ba\u015fkalar\u0131n\u0131 da katarak, cesaret \u00fczerine bir okuma sunuyor.<\/p>\n

Bilgi Toplumu Tart\u0131\u015fmalar\u0131<\/strong><\/p>\n

– Kolektif, Pales Yay\u0131nlar\u0131, 2018, 305 s.<\/strong><\/p>\n

Bilgi Toplumu Tart\u0131\u015fmalar\u0131<\/em> adl\u0131 bu kitapta \u00f6zellikle son y\u0131llarda yayg\u0131n bir s\u00f6yleme d\u00f6n\u00fc\u015fen bilgi toplumu kuramlar\u0131n\u0131n, gelecek\u00e7i ve \u00fctopyan olan, ama ger\u00e7ek\u00e7i olmayan \u00f6zellikleri \u00fczerinde durulmaktad\u0131r. Bilgi toplumu kuramlar\u0131 ba\u011flam\u0131nda prekarya, kamusal alan ve bilgi yan\u0131lsamas\u0131, zaman ve mek\u00e2n sorunu, k\u00fcreselle\u015fme ko\u015fullar\u0131nda olgular ve olas\u0131l\u0131klar, g\u00f6zetim ve en son e\u011fitim sorunlar\u0131 g\u00fcncel ve zengin bir literat\u00fcr e\u015fli\u011finde incelenmektedir.<\/p>\n

Ya\u015fas\u0131n Devrim -Latin Amerika \u00dczerine Yaz\u0131lar-<\/strong><\/p>\n

– Eric J. Hobsbawm, \u00c7ev. Saliha Nil\u00fcfer, \u0130leti\u015fim Yay\u0131nlar\u0131, 2018, 464 s.<\/strong><\/p>\n

Eric J. Hobsbawm\u2019\u0131n, \u201cBeni geri d\u00f6n\u00fc\u015f\u00fc olmayan bir \u015fekilde fethetti\u201d diye nitelendirdi\u011fi Latin Amerika \u00fczerine yazd\u0131\u011f\u0131 makaleleri bir araya getiriyor Ya\u015fas\u0131n Devrim<\/em>. \u201cLatin Amerika\u2019n\u0131n 1960\u2019lara devrim umudunu geri getirdi\u011fi\u201d d\u00f6nemden ba\u015flayarak, 40 y\u0131l boyunca k\u0131tada ger\u00e7ekle\u015fen alt\u00fcst olu\u015flar\u0131 titiz bir tarih\u00e7inin g\u00f6zlerinden izliyoruz: Hobsbawm\u2019\u0131n h\u00fcnerli elleriyle \u00e7izilen capcanl\u0131 bir tabloda; k\u0131tan\u0131n h\u0131zla kentle\u015fmesi, topraks\u0131z k\u00f6yl\u00fcler ve k\u00f6yl\u00fc hareketleri, \u00e7ok say\u0131daki askeri darbenin etkileri, bu darbelerin kimi zaman bir \u201cdevrim\u201d niteli\u011fine d\u00f6n\u00fc\u015fmesi, devrimler, ba\u015fta Kolombiya olmak \u00fczere \u015fiddet eylemlerinin ola\u011fanla\u015fmas\u0131, FARC gibi gerilla gruplar\u0131n\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131 resmediliyor. Ya\u015fas\u0131n Devrim<\/em>, Latin Amerika\u2019da \u2018viva la revolucion<\/em>\u2019 \u015fiar\u0131n\u0131n nas\u0131l y\u00fckseldi\u011fini ve ak\u0131betini d\u00fcnyan\u0131n en \u00f6nemli tarih\u00e7ilerinden Hobsbawm\u2019\u0131n kaleminden okuma f\u0131rsat\u0131 sunuyor.<\/p>\n

T\u00fcrklerin \u0130slamla\u015fma Ser\u00fcveni<\/strong><\/p>\n

– Yata\u011fano\u011flu Alimcan, Berfin Yay\u0131nlar\u0131, 2018, 287 s.<\/strong><\/p>\n

Yata\u011fano\u011flu Alimcan, T\u00fcrklerin \u0130slamla\u015fma Ser\u00fcveni<\/em>\u2019nde, T\u00fcrklerin \u015eamanizm\u2019den \u0130slam\u2019a ge\u00e7i\u015f d\u00f6nemini ve bu d\u00f6nemin g\u00fcn\u00fcm\u00fczdeki yans\u0131malar\u0131n\u0131 inceliyor. Kanla yaz\u0131lan bu d\u00f6nemi \u0130slam \u00f6ncesi T\u00fcrklerin G\u00f6k Tanr\u0131 dini \u015eamanizm\u2019den ba\u015flayarak tarihsel s\u00fcre\u00e7 e\u015fli\u011finde anlat\u0131yor. Bu s\u00fcre\u00e7te yazar, Hz. Muhammed ve \u0130slamiyet\u2019in kad\u0131nlara bak\u0131\u015f\u0131, \u0130slam dinindeki kad\u0131n-erkek e\u015fitsizli\u011fi, \u0130slam dininin Arap i\u015fgalciler taraf\u0131ndan T\u00fcrklere zorla kabul ettirilmesi, \u0130slam\u2019a kar\u015f\u0131 T\u00fcrk isyanlar\u0131, T\u00fcrklerin \u0130slamla\u015ft\u0131r\u0131lmas\u0131 s\u00fcrecinde Alevilik ve Atat\u00fcrk\u2019\u00fcn dine bak\u0131\u015f\u0131 gibi \u00f6nemli sat\u0131rba\u015flar\u0131n\u0131n alt\u0131n\u0131 \u00e7iziyor. \u0130slam\u2019a g\u00f6re k\u00f6t\u00fcl\u00fck ve fitne kayna\u011f\u0131 olarak g\u00f6r\u00fclen kad\u0131n\u0131n T\u00fcrklerdeki e\u015fit ve sayg\u0131n konumunu irdeleyen yazar, \u0130slamla\u015fma ile birlikte ba\u015flayan ba\u011fnazl\u0131\u011f\u0131 hadis ve sureleri baz alarak ele\u015ftiriyor. Ayr\u0131ca \u015eamanizm ile Alevilik aras\u0131ndaki yap\u0131sal ve tarihsel ili\u015fkilere de yer veriyor. Yazar kitab\u0131nda Fethullah G\u00fclen’in yaratt\u0131\u011f\u0131 illegal imparatorlukla holding ve medya yap\u0131lanmas\u0131n\u0131 da mercek alt\u0131na al\u0131yor.<\/p>\n

Gen<\/strong><\/p>\n

– Siddhartha Mukherjee, \u00c7ev. Cem Duran, Domingo Yay\u0131nlar\u0131, 2018, 616 s.<\/strong><\/p>\n

Siddhartha Mukherjee, kendi ailesindeki \u015fizofreni ge\u00e7mi\u015finden yola \u00e7\u0131karak okurlar\u0131 bilim tarihinin en g\u00fc\u00e7l\u00fc ve tehlikeli fikirlerden birinin do\u011fu\u015fu, geli\u015fimi ve gelece\u011fi \u00fcst\u00fcne bir yolculu\u011fa \u00e7\u0131karmay\u0131 ama\u00e7l\u0131yor. Mendel\u2019in bezelyeleri ile filizlenen bir fikrin Darwin\u2019le birlikte ye\u015fermesi, Nazilerin elinde tehlikeli bir silaha d\u00f6n\u00fc\u015f\u00fcp \u0131rk ve kimlik tart\u0131\u015fmalar\u0131n\u0131n ba\u015f k\u00f6\u015fesine yerle\u015fmesi, ard\u0131ndan modern genetik, insan genomu haritas\u0131 ad\u0131mlar\u0131n\u0131 anlat\u0131yor ve b\u00fcy\u00fck sorulara yan\u0131t var\u0131yor: E\u011fer genetikle oynamak, \u00e7ocuklar\u0131m\u0131z\u0131n yazg\u0131lar\u0131n\u0131 ve kimliklerini belirlemek m\u00fcmk\u00fcnse, insan olmak ne anlama gelir? Genetik bilimin ahlaki labirentinde yolumuzu nas\u0131l \u00e7izece\u011fiz?<\/p>\n

Tanr\u0131s\u0131z Din<\/strong><\/p>\n

– Ronald Dworkin, \u00c7ev. \u0130smet Birkan, Olvido Yay\u0131nevi, 2018, 117 s.<\/strong><\/p>\n

2013 y\u0131l\u0131nda hayat\u0131n\u0131 kaybeden hukuk\u00e7u ve felsefeci Ronald Dworkin\u2019in son kitab\u0131 Tanr\u0131s\u0131z Din<\/em> \u201cmodern hukukun en can s\u0131k\u0131c\u0131 sorusu\u201dna yan\u0131t ar\u0131yor: Din nedir ve dinin i\u00e7inde Tanr\u0131\u2019n\u0131n yeri neresidir? Bu sorular\u0131 teolojik a\u00e7\u0131dan de\u011fil, daha \u00e7ok modern hukuk \u00fczerinden inceleyen Dworkin, geleneksel Tanr\u0131l\u0131 din olgusu kar\u015f\u0131s\u0131nda Spinoza\u2019dan beri tart\u0131\u015f\u0131lan ve modern d\u00fcnyada yeni hukuki meseleler \u00e7\u0131karan \u201cTanr\u0131s\u0131z din\u201d kavram\u0131n\u0131 hukuk, felsefe ve fizik bilimi a\u00e7\u0131s\u0131ndan tart\u0131\u015fmakla kalmay\u0131p, dine dair bu iki temel anlay\u0131\u015f hakk\u0131nda tespitlerde bulunuyor. Kitab\u0131na \u201cBu kitab\u0131n temas\u0131 dinin Tanr\u0131\u2019dan daha derin oldu\u011fudur\u201d gibi k\u0131\u015fk\u0131rt\u0131c\u0131 ve iddial\u0131 bir c\u00fcmle ile ba\u015flayan Dworkin, yapt\u0131\u011f\u0131 felsefi ve hukuki tespitlerle din-hukuk ili\u015fkisi ve sorunlar\u0131 \u00fczerine demokrasiyi ve her t\u00fcr \u00f6zg\u00fcrl\u00fc\u011f\u00fc koruyarak nas\u0131l \u00e7\u00f6z\u00fcmler getirilebilece\u011fini de ele al\u0131yor.<\/p>\n

Panoptikon 2.0<\/strong><\/p>\n

– Der. Bar\u0131\u015f \u00c7oban, Bora Ataman, \u00c7ev. Tahir M. Kalayc\u0131, Epsilon Yay\u0131nlar\u0131, 2018, 336 s.<\/strong><\/p>\n

K\u00fcresel kapitalist iktidar\u0131n g\u00f6z\u00fc her daim yurtta\u015flar\u0131n \u00fcst\u00fcnde. Y\u00fczy\u0131llar\u0131n m\u00fccadeleleriyle par\u00e7a par\u00e7a kazan\u0131lm\u0131\u015f demokratik haklar ve b\u00fct\u00fcn bir toplumsal ya\u015fam, iktidar\u0131n tehdit alg\u0131s\u0131n\u0131 s\u00fcreklile\u015ftirdi\u011fi bir g\u00fcvenlik paradigmas\u0131n\u0131n cenderesi alt\u0131nda. Yeni medya teknolojilerinin deste\u011fiyle g\u00fc\u00e7lenen bu k\u00f6t\u00fcc\u00fcl g\u00f6z, ya\u015fam\u0131 giderek korku i\u00e7inde s\u00fcrd\u00fcr\u00fclen bo\u011fucu bir rutine d\u00f6n\u00fc\u015ft\u00fcr\u00fcyor. Haklar\u0131n temelini olu\u015fturan bireysel \u00f6zerklik ve ki\u015finin kendi ya\u015fam\u0131 \u00fczerindeki kontrol\u00fc, s\u0131n\u0131rlar\u0131 iktidar taraf\u0131ndan \u00e7izilen bu a\u00e7\u0131k hapishane rutininin bir par\u00e7as\u0131 de\u011fil. Dolay\u0131s\u0131yla iktidar\u0131n g\u00f6z\u00fcnden sak\u0131nma ama\u00e7l\u0131 mahremiyet talepleri ve hak savunuculu\u011fu, sadece iktidar taraf\u0131ndan de\u011fil, korku iklimine teslim olmu\u015f kalabal\u0131klar taraf\u0131ndan da yurtta\u015fa su\u00e7lu damgas\u0131n\u0131n vurulmas\u0131yla neticelenebiliyor. Panoptikon 2.0, i\u015fte b\u00f6ylesi bir d\u00f6nemi adland\u0131rmak i\u00e7in kullan\u0131lan bir kavram. Peki, haklar\u0131n\u0131 savunmak m\u00fccadelesinden \u00f6yle kolay kolay vazge\u00e7meyecek olan yurtta\u015flar\u0131n, k\u00fcresel kapitalist iktidar\u0131n ya\u015fam\u0131n her zerresini hedefine koyarak ba\u015flatt\u0131\u011f\u0131 bu b\u00fcy\u00fck i\u015fgal hareketine cevab\u0131 ne olacak? Kitapta yer alan makaleler bu cevab\u0131 \u201cdireni\u015f\u201d olarak veren kar\u015f\u0131-g\u00f6zetim pratiklerine odaklan\u0131yor. \u00d6zerkli\u011fin ve mahremiyetin savunusu yurtta\u015fl\u0131k m\u00fccadelesinin belki de en belirleyici bile\u015feni\u2026<\/p>\n

Samuel Beckett’in Adland\u0131r\u0131lamaz Tiyatrosu<\/strong><\/p>\n

– Serpilekin Adelina Terlemez, \u00c7ev. \u0130smet Birkan, Epos Yay\u0131nlar\u0131, 2018, 308 s.<\/strong><\/p>\n

Bu eser, \u201cho\u015fa giden\u201d tiyatro ile yolunu ay\u0131rmak isteyen Samuel Barclay Beckett\u2019in tiyatro oyunlar\u0131yla di\u011fer eserlerinin ve kendi metinlerinden bizzat yapt\u0131\u011f\u0131 \u00e7evirilerin derin ve ayr\u0131nt\u0131l\u0131 bir incelemesini i\u00e7eriyor. Yazar, Beckett\u2019i Bat\u0131 k\u00fclt\u00fcr\u00fcn\u00fcn her alan\u0131na el atm\u0131\u015f evrensel bir k\u00fclt\u00fcr adam\u0131 olarak g\u00f6r\u00fcyor ve \u00f6yle takdim ediyor. Beckett uzman\u0131 Bruno Cl\u00e9ment\u2019\u0131n \u00f6ns\u00f6z\u00fcnde belli-belirsiz ima etti\u011fi gibi, e\u011fer Serpilekin, Beckett\u2019le ve karakterleri ile kendisi aras\u0131nda bir empati hissetmi\u015f, belki kendini bir anlamda bir Beckett karakteri gibi g\u00f6rm\u00fc\u015fse, hi\u00e7 ku\u015fkusuz bu \u00e7al\u0131\u015fmas\u0131yla Beckett\u2019e kar\u015f\u0131 gelerek \u201c\u00e7\u00f6mle\u011fini k\u0131rm\u0131\u015f\u201d, Beckett d\u00fcnyas\u0131ndan kendini kurtarm\u0131\u015ft\u0131r.<\/p>\n

Kara Panter Partisi\u2019nin Hik\u00e2yesi<\/strong><\/p>\n

– Terry Cannon, \u00c7ev. Esra Karao\u011fullar\u0131ndan, Edebi \u015eeyler, 2018, 85 s.<\/strong><\/p>\n

Kara Panter Partisi\u2019nin Hik\u00e2yesi<\/em>, Amerika Birle\u015fik Devletleri\u2019ndeki 68 Hareketi\u2019nin en \u00f6nemli aktivistlerinden biri olan Terry Cannon\u2019un i\u00e7erden ve isyanc\u0131l bir dille kaleme ald\u0131\u011f\u0131 bir bro\u015f\u00fcr-kitapt\u0131r. Vietnam \u00fczerine de benzer bir kitap yazan Cannon, bu kitapla 68 ABD\u2019sinde Kara Panter Partisi\u2019nin otokrasiye ve modern devletin ezilen kimliklere uygulad\u0131\u011f\u0131 bask\u0131ya kar\u015f\u0131 duru\u015funu temsil eden bir \u00e7al\u0131\u015fmaya imza at\u0131yor. Siyasi \u015eeyler, Kara Panterlerin kendilerini tan\u0131mlad\u0131klar\u0131 me\u015fru isyan alanlar\u0131n\u0131 a\u00e7\u0131mlayan ve tan\u0131tan bir kitap ile y\u00fcr\u00fcy\u00fc\u015f\u00fcne devam ediyor.<\/p>\n

Ahlak Mektuplar\u0131<\/strong><\/p>\n

– Seneca, \u00c7ev. T\u00fcrk\u00e2n Uzel, Jaguar Kitap, 2018, 495 s.<\/strong><\/p>\n

Seneca\u2019n\u0131n \u00f6l\u00fcm\u00fcnden k\u0131sa bir s\u00fcre \u00f6nce kaleme ald\u0131\u011f\u0131 ve bug\u00fcn klasik edebiyat\u0131n ba\u015fyap\u0131t\u0131 say\u0131lan Ahlak Mektuplar\u0131<\/em>, iki biny\u0131l boyunca bir\u00e7ok nesilde kar\u015f\u0131l\u0131k buldu. Bir\u00e7ok b\u00fcy\u00fck kitab\u0131n, hatta Avrupa d\u00fc\u015f\u00fcncesinin kaynaklar\u0131 aras\u0131nda yer ald\u0131: \u201cFrans\u0131z Seneca\u201d olarak da adland\u0131r\u0131lan Montaigne\u2019in en \u00e7ok etkilendi\u011fi eser Ahlak Mektuplar\u0131<\/em>\u2019yd\u0131. Erasmus, Seneca\u2019n\u0131n mektuplar\u0131n\u0131 ve yaz\u0131lar\u0131n\u0131 gururla yay\u0131mlad\u0131. Shakespeare, Marlowe, Bacon gibi bir\u00e7ok edebiyat devi Ahlak Mektuplar\u0131<\/em>\u2019ndan beslendi. Aforoz edildi\u011finde t\u00fcm kitapl\u0131\u011f\u0131n\u0131 geride b\u0131rakmak zorunda kalan Spinoza\u2019n\u0131n yan\u0131na ald\u0131\u011f\u0131 Ahlak Mektuplar\u0131<\/em>, Marx\u2019\u0131n Latin ve Yunan d\u00fc\u015f\u00fcncesine a\u00e7\u0131lan kap\u0131s\u0131 oldu. Y\u00fczy\u0131llar boyunca ya\u015fam, \u00f6l\u00fcm, dostluk, sanat, erdem, felsefe, Tanr\u0131, iyi ve k\u00f6t\u00fc, yaln\u0131zl\u0131k, iktidar gibi insan\u0131 ilgilendiren her konuda bir \u201cbilge\u201dye dan\u0131\u015fmak isteyen insanlar \u00f6ncelikle Ahlak Mektuplar\u0131<\/em>\u2019na ba\u015fvurdu.<\/p>\n

Postmodern: Felsefe, Edebiyat, Nekahet<\/strong><\/p>\n

– Abdullah Ba\u015faran, Dedalus, 2018, 190 s.<\/strong><\/p>\n

\u200bAbdullah Ba\u015faran, Postmodern: Felsefe, Edebiyat, Nekahet<\/em>\u2019te postmodern kuram\u200blar\u0131n\u200b \u200bbir \u200b\u00f6zetini ge\u00e7mektense, galat\u0131me\u015fhur bir ibarenin rehabilitasyonunu yapma\u200bya\u200b ve \u200bpostmodernlik diskurunu daha nezih bir \u015fekilde yeniden ele alma\u200bya \u00e7al\u0131\u015f\u0131yor\u200b. \u200bR\u200b\u00f6lativizmle, abs\u00fcrdl\u00fck, eyyamc\u0131l\u0131k ve hatta laubalilikle e\u015f tutulabilen bir terim olan \u201cpostmodern\u201de uygulad\u0131\u011f\u0131 rehabiliteyle birlikte, postmodern d\u00fc\u015f\u00fcncenin, kendi \u201cgelene\u011fi\u201d olan ve ba\u015fka geleneklere de sahip \u00e7\u0131kan, \u00e7a\u011f\u0131n getirdi\u011fi kurum ve kurulu\u015flar\u0131n \u00fcstanlat\u0131lar\u0131na kar\u015f\u0131 geli\u015fen bir \u201ctav\u0131r\u201d oldu\u011funu iddia ediyor. Kitab\u0131n bu iddiaya dayanarak odakland\u0131\u011f\u0131 bir di\u011fer mesele ise, postmodernli\u011fin, zannedildi\u011fi gibi \u201cyeni\u201d bir modernlik tarz\u0131 ya da \u201cdaha iyi\u201d bir gelecek vaat etmekten ziyade, \u00e7a\u011fa y\u00f6nelik bu tavr\u0131n nas\u0131l geli\u015ftirilebilece\u011fi ve korunabilece\u011fine dair \u00f6nerilerini tart\u0131\u015fmaya a\u00e7mak.<\/p>\n

Y\u00fczy\u0131l\u0131n En \u0130yi Bilimkurgu \u00d6yk\u00fcleri<\/strong><\/p>\n

– Der. Orson Scott Card, \u0130thaki Yay\u0131nlar\u0131, 2018, 712 s.<\/strong><\/p>\n

20 y\u00fczy\u0131l bilimkurgunun temellerinin at\u0131ld\u0131\u011f\u0131, pulptan ciddi edebiyata evrildi\u011fi ve t\u00fcm zamanlar\u0131n en pop\u00fcler t\u00fcrlerinden birine d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc bir zaman aral\u0131\u011f\u0131. Bu y\u00fcz senelik s\u00fcre\u00e7 i\u00e7erisinde t\u00fcr kendisine ait bir ge\u00e7mi\u015f olu\u015fturdu ve toplu bir yakla\u015f\u0131mla ele al\u0131nabilecek hale geldi. Y\u00fczy\u0131l\u0131n En \u0130yi Bilimkurgu \u00d6yk\u00fcleri\u2019nde Orson Scott Card bu t\u00fcr\u00fc ve dolayl\u0131 olarak da k\u00fclt\u00fcr\u00fc d\u00f6n\u00fc\u015ft\u00fcren yazarlar\u0131 ve onlar\u0131n \u00f6ne \u00e7\u0131kan \u00f6yk\u00fclerini se\u00e7ip okura bir panorama sunuyor. Card, bu ar\u015fiv niteli\u011findeki kitab\u0131nda a\u015fa\u011f\u0131daki yazarlar\u0131n \u00f6yk\u00fclerini derliyor; Isaac Asimov, Arthur C. Clarke, Robert A. Heinlein, Ursula K. Le Guin, Ray Bradbury, Frederik Pohl, Harlan Ellison, George Alec Effinger, Brian W. Aldiss, William Gibson & Michael Swanwick, Theodore Sturgeon, Larry Niven, Robert Silverberg, Harry Turtledove, James Blish, George R. R. Martin, James Patrick Kelly, Karen Joy Fowler, Lloyd Biggle, Jr., Terry Bisson, Poul Anderson, John Kessel, R. A. Lafferty, C. J. Cherryh, Lisa Goldstein ve Edmond Hamilton.<\/p>\n

Korumak m\u0131, Restore Etmek mi?<\/strong><\/p>\n

– Camillo Boito, \u00c7ev. Alp T\u00fcmertekin, Janus Yay\u0131nc\u0131l\u0131k, 2018, 192 s.<\/strong><\/p>\n

Camillo Boito bir binan\u0131n eski k\u0131s\u0131mlar\u0131yla yeni k\u0131s\u0131mlar\u0131n\u0131n a\u00e7\u0131k se\u00e7ik ay\u0131rt edilmesine dayanan bir d\u00fc\u015f\u00fcnce geli\u015ftirdi. Bu d\u00fc\u015f\u00fcnce m\u00fcdahalenin her a\u015famas\u0131nda bir se\u00e7im yap\u0131lmas\u0131n\u0131 da beraberinde getirdi. Hi\u00e7 de\u011fi\u015fmeyen ilkeyse, bir binan\u0131n tarihindeki b\u00fct\u00fcn katmanlara gereken sayg\u0131n\u0131n g\u00f6sterilmesiydi. Yazar kitab\u0131n ana d\u00fc\u015f\u00fcncesini \u015f\u00f6yle a\u00e7\u0131kl\u0131yor: Yap\u0131lan modern restorasyonlar k\u00f6t\u00fcyse, yeniden d\u00fczg\u00fcn bi\u00e7imde yap\u0131lmalar\u0131n\u0131 isteyin, ama kalk\u0131p da bunlar\u0131n \u00fczerini \u00f6rtmek i\u00e7in hatal\u0131 restorasyon \u00e7al\u0131\u015fmalar\u0131yla birlikte eski eseri de utan\u0131lacak bir bulan\u0131kl\u0131\u011fa mahk\u00fbm etmeyin.\u201d<\/p>\n

Samoa\u2019da Ergen Olmak<\/strong><\/p>\n

– Margaret Mead, \u00c7ev. G\u00f6k\u00e7e Aktu\u011f, Alfa yay\u0131nlar\u0131, 2018, 271 s.<\/strong><\/p>\n

Margaret Mead, pek \u00e7ok farkl\u0131 disiplinden yararlanmak suretiyle, Samoa\u2019daki saha \u00e7al\u0131\u015fmalar\u0131na dayanarak haz\u0131rlad\u0131\u011f\u0131 bu kitapla, biyolojinin insan davran\u0131\u015flar\u0131 \u00fczerindeki etkisini ihmal etmeden, k\u00fclt\u00fcr\u00fcn bireyleri nas\u0131l \u015fekillendirdi\u011fini a\u00e7\u0131klamaya \u00e7al\u0131\u015f\u0131yor. Fikirleriyle kendinden sonraki ku\u015faklara etki etmi\u015f bir biliminsan\u0131 olan Mead en ba\u015fta, cinsiyetler aras\u0131ndaki farkl\u0131l\u0131klar\u0131n de\u011fi\u015fmez olmad\u0131\u011f\u0131n\u0131, ergenli\u011fin stresli bir d\u00f6nem olmas\u0131 gerekmedi\u011fini, ergen k\u0131zlar\u0131n ya\u015famlar\u0131n\u0131n dikkate ve sayg\u0131ya de\u011fer oldu\u011funu ortaya koyuyor. \u00c7al\u0131\u015fmas\u0131n\u0131 uzun y\u0131llar \u00f6ncesine dayanan Mead, o d\u00f6nemin bizimkinden \u00e7ok farkl\u0131 ama daha e\u015fitlik\u00e7i, bar\u0131\u015f\u00e7\u0131 ve ya\u015fanmaya de\u011fer toplumlar\u0131n oldu\u011funu iddia, bizi kendi toplumumuz \u00fczerinde d\u00fc\u015f\u00fcnmeye \u00e7a\u011f\u0131r\u0131yor.<\/p>\n","protected":false},"excerpt":{"rendered":"

Fikirler i\u00e7in \u00d6lmek – Filozoflar\u0131n Tehlikeli Hayatlar\u0131 – Costica Bradatan, \u00c7ev. K\u00fcbra O\u011fuz, Can Yay\u0131nlar\u0131, 2018, 296 s. Fikir adamlar\u0131, bu arada felsefeciler de, tarih boyunca bir\u00e7ok kez bazen bireyleri bazen de kitleleri d\u00fc\u015f\u00fcnceler i\u00e7in, idealler i\u00e7in, ideolojiler i\u00e7in \u00f6lmeye, ulvi bir ama\u00e7 u\u011fruna kendilerini feda etmeye y\u00f6neltmi\u015flerdir, ancak kendileri s\u00f6z konusu oldu\u011funda tav\u0131rlar\u0131 ne […]<\/p>\n","protected":false},"author":429,"featured_media":22570,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[2709,513],"tags":[1140,1508],"class_list":["post-22569","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-170-sayi","category-kitapcil","tag-kitapci-rafi","tag-kitapcil"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/22569","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=22569"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/22569\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/22570"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=22569"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=22569"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=22569"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}