{"id":23681,"date":"2015-01-01T12:30:02","date_gmt":"2015-01-01T10:30:02","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=23681"},"modified":"2018-04-19T12:38:20","modified_gmt":"2018-04-19T09:38:20","slug":"kitapci-rafi-131","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2015\/01\/01\/kitapci-rafi-131","title":{"rendered":"Kitap\u00e7\u0131 Raf\u0131 – 131"},"content":{"rendered":"

Ben Maymun muyum?<\/strong><\/p>\n

– Ev\u015frim Hakk\u0131nda Alt\u0131 B\u00fcy\u00fck Soru, Francisco J. Ayala, \u00c7ev. Ferit Burak Aydar, Bo\u011fazi\u00e7i \u00dcniversitesi Yay\u0131nevi, 2014, 71 s.<\/strong><\/p>\n

\u00d6ne s\u00fcr\u00fclen \u00e7ok say\u0131da kar\u015f\u0131t g\u00f6r\u00fc\u015fe ra\u011fmen, “evrim”in en temel bilimsel kuramlardan biri oldu\u011fu yads\u0131namaz. Organizmalar\u0131n evrimine dair ikna edici kan\u0131tlar sunan Darwin, organizmalar\u0131n “tasar\u0131m”\u0131n\u0131 a\u00e7\u0131klayan s\u00fcreci de ke\u015ffetmi\u015fti: do\u011fal se\u00e7ilim.<\/p>\n

Evrim kuram\u0131, neden bu kadar farkl\u0131 t\u00fcrde organizma oldu\u011funu bilimsel olarak a\u00e7\u0131klar ve bu organizmalar aras\u0131ndaki benzerlik ve farkl\u0131l\u0131klar\u0131 ortaya koyar. Evrim kuram\u0131, insanlar\u0131n yery\u00fcz\u00fcnde nas\u0131l ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 ve di\u011fer canl\u0131larla olan biyolojik ba\u011flar\u0131n\u0131 g\u00f6sterir. S\u00fcrekli evrilen bakterileri, vir\u00fcsleri ve di\u011fer patojenleri anlamam\u0131z\u0131 ve bunlar\u0131n sebep oldu\u011fu hastal\u0131klara kar\u015f\u0131 etkin koruma yollar\u0131n\u0131n geli\u015ftirilmesini sa\u011flar. Tar\u0131m, t\u0131p ve biyo-teknolojideki ilerlemeler, evrim bilgisiyle m\u00fcmk\u00fcn olabilmi\u015ftir.<\/p>\n

B\u00fct\u00fcn kan\u0131tlara kar\u015f\u0131n, pek \u00e7ok insan evrim kuram\u0131n\u0131n tart\u0131\u015fmal\u0131 oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyor. \u00d6nemli bir genetik\u00e7i ve evrimci olan Francisco J. Ayala, insanlar da dahil b\u00fct\u00fcn organizmalar\u0131n kendilerinden \u00e7ok farkl\u0131 atalardan evrildi\u011fi olgusunu alt\u0131 temel soruya verdi\u011fi yan\u0131tla ortaya koyuyor: Ben Maymun muyum? Evrim neden bir kuramd\u0131r? DNA nedir? B\u00fct\u00fcn bilimciler evrimi kabul ediyor mu? Ya\u015fam nas\u0131l ba\u015flad\u0131? Hem evrime hem de tanr\u0131ya inanmak m\u00fcmk\u00fcn m\u00fcd\u00fcr?<\/p>\n

Varolman\u0131n Hafifli\u011fi<\/strong><\/p>\n

– Fizikte Birle\u015fik Kurama Do\u011fru, Frank Wilczek, \u00c7ev. Nezihe Bahar, Alfa Yay\u0131nc\u0131l\u0131k, 2014, 290 s.<\/strong><\/p>\n

Ger\u00e7ekli\u011fin derin yap\u0131s\u0131n\u0131n anlam\u0131na varmak ve Varl\u0131\u011f\u0131n yaln\u0131zca dayan\u0131labilir de\u011fil ayn\u0131 zamanda b\u00fcy\u00fcleyici g\u00f6r\u00fcnmesini sa\u011flamak. 2004 Nobel Fizik \u00d6d\u00fcl\u00fc sahibi Frank Wilczek, k\u00fctlenin tan\u0131m\u0131ndan ba\u015flayarak, kara deliklerden kuarklara kadar t\u00fcm evreni kucaklayarak Varl\u0131\u011f\u0131n k\u00f6kenine inmeye \u00e7al\u0131\u015f\u0131yor. Evren nedir? Neden hi\u00e7bir \u015fey olmamas\u0131 yerine biz var\u0131z? B\u00fct\u00fcn bunlar\u0131n anlam\u0131 nedir? Evrimle “tasarlanm\u0131\u015f” sinyal i\u015fleme ara\u00e7lar\u0131na sahip olan insanlar\u0131n olu\u015fturdu\u011fu d\u00fcnya modelleri Evreni ne kadar anlayabiliyor? Ayn\u0131 zamanda modern bir fizik tarihi i\u00e7eren kitapta CERN deneylerine de yer veriliyor.<\/p>\n

Zapata ve Meksika Devrimi<\/strong><\/p>\n

– John Womack Jr., \u00c7ev. Zuhal Bilgin, Ayr\u0131nt\u0131 Yay\u0131nlar\u0131, 2014, 432 s. <\/strong><\/p>\n

John Womack’\u0131n kaleme ald\u0131\u011f\u0131 bu toplumsal tarih \u00e7al\u0131\u015fmas\u0131, Meksika Devrimi ve \u00f6zel olarak da 1914 tarihli Emiliano Zapata’n\u0131n \u00f6nderli\u011finde Morelos eyaletindeki k\u00f6yl\u00fc ayaklanmalar\u0131 \u00fczerinde duruyor. Kuzeydeki m\u00fcttefiki ve yak\u0131n dostu Pancho Villa’n\u0131n aksine Zapata yoksul bir \u00e7ift\u00e7i olmad\u0131\u011f\u0131 gibi bir “bandit” yani haydut da de\u011fildi. \u0130stese hayat\u0131n\u0131 ya\u015fad\u0131\u011f\u0131 eyalette k\u00fc\u00e7\u00fck bir soylu olarak ge\u00e7irebilirdi. Halbuki o G\u00fcney’deki devrimci hareketin ba\u015f\u0131na ge\u00e7erek bug\u00fcn bile \u00f6rnek al\u0131nan bir tar\u0131m reformu geli\u015ftirmeyi se\u00e7mi\u015fti.\u00d6zellikle 19. y\u00fczy\u0131l sonlar\u0131 ve 20. y\u00fczy\u0131l ba\u015flar\u0131nda h\u0131zla geli\u015fen kapitalist tar\u0131m i\u015fletmelerine ve o zamana kadar y\u00f6re halk\u0131n\u0131n olan topraklar\u0131n bu i\u015fletmelere ge\u00e7i\u015fine kar\u015f\u0131 ayaklanan k\u00f6yl\u00fclerin ba\u015f\u0131na ge\u00e7en General Zapata 1914’te muzaffer bir komutan olarak ba\u015fkent Mexico City’ye girer ama onun amac\u0131 iktidar de\u011fildir. Ayr\u0131nt\u0131l\u0131 bir Meksika tarihi, devrim ve Zapata kitab\u0131 olmas\u0131 yan\u0131nda, bu \u00e7al\u0131\u015fma ayn\u0131 zamanda hem yazar\u0131 hem de anlatt\u0131\u011f\u0131 ba\u015f karakteriyle, bir tutkunun, bir a\u015fk\u0131n, kendini bir i\u015fe, davaya adaman\u0131n da \u00fcr\u00fcn\u00fcd\u00fcr. John Womack’\u0131n titizlikle belgelendirdi\u011fi s\u00fcr\u00fckleyici anlat\u0131s\u0131 Emiliano Zapata’n\u0131n tarihsel \u00f6nemini ve b\u0131rakt\u0131\u011f\u0131 miras\u0131 anlamak ve bug\u00fcn Meksika k\u00f6yl\u00fcleri ve ad\u0131n\u0131 ondan alan Zapatist hareketi i\u00e7in neler ifade etti\u011fi g\u00f6rmek i\u00e7in \u00f6nemli bir kaynak.<\/p>\n

Yabanc\u0131<\/strong><\/p>\n

– S\u00fcrg\u00fcn \u00dczerine \u0130ki Deneme, Richard Sennett, \u00c7ev. Tuncay Birkan, Metis Yay\u0131nlar\u0131, 2014, 92 s.<\/strong><\/p>\n

Richard Sennett’in d\u00fc\u015f\u00fcnce hayat\u0131 insanlar\u0131n \u015fehirlerde nas\u0131l ya\u015fad\u0131klar\u0131n\u0131 ara\u015ft\u0131rmakla ge\u00e7mi\u015ftir. Bu kitapta bir araya getirdi\u011fi iki denemede kendi d\u00f6nemlerinde d\u00fcnyan\u0131n en b\u00fcy\u00fck iki \u015fehri olan Venedik ve Paris’i ziyaret ederek s\u00fcrg\u00fcnlerin hem co\u011frafi hem de manevi mek\u00e2n i\u00e7indeki durumu \u00fczerine d\u00fc\u015f\u00fcn\u00fcyor. \u0130lk b\u00f6l\u00fcmde R\u00f6nesans d\u00f6nemi Venediki’nde devletin dayatt\u0131\u011f\u0131 yabanc\u0131l\u0131k stat\u00fcs\u00fcn\u00fcn zengin bir topluluk kimli\u011fine terc\u00fcme edildi\u011fi Yahudi gettosunu ele al\u0131yor. \u0130kinci b\u00f6l\u00fcmde ise siyasi s\u00fcrg\u00fcnlerin topland\u0131\u011f\u0131 on dokuzuncu y\u00fczy\u0131l Parisi’nde yerinden olma deneyiminin \u015fehrin k\u00fclt\u00fcr\u00fcne nas\u0131l s\u0131zd\u0131\u011f\u0131n\u0131 ressam Manet ve Rus yazar Herzen’in g\u00fcnl\u00fck notlar\u0131 \u00fczerinden anlat\u0131yor. Son derece \u00e7arp\u0131c\u0131 siyasi saptamalar ve k\u00fclt\u00fcrel g\u00f6zlemlerle dolu bu k\u00fc\u00e7\u00fck kitab\u0131n, \u00f6zellikle antropolojik bir fenomen olarak milliyet ve milliyet\u00e7ilik hakk\u0131nda s\u00f6yledikleri uzun bir tart\u0131\u015fmay\u0131 hak ediyor.<\/p>\n

Par\u00e7alanm\u0131\u015f Zaman<\/strong><\/p>\n

– Eric Hobsbawn, \u00c7ev. Osman Ak\u0131nhay, Agora Kitapl\u0131\u011f\u0131, 2014, 295 s. <\/strong><\/p>\n

Eric Hobsbawm \u00f6lmeden \u00f6nce yay\u0131na haz\u0131rlad\u0131\u011f\u0131 son kitab\u0131 olan bu eserde, sanatlar\u0131n hem \u00e7i\u00e7ek a\u00e7mas\u0131n\u0131 hem de da\u011f\u0131lmas\u0131n\u0131n ko\u015fullar\u0131n\u0131 yaratan paternalist kapitalizmi, k\u00fcreselle\u015fmeyi ve t\u00fcketici toplumunun ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131 irdeliyor. Bu kapsamda, ‘\u00f6zg\u00fcr entelekt\u00fcel’in alt\u0131n \u00e7a\u011f\u0131n\u0131n sona eri\u015fi, unutulmu\u015f b\u00fcy\u00fck insanlar\u0131n hayatlar\u0131, sanat ile totalitarizm aras\u0131ndaki ili\u015fki, ayr\u0131ca s\u00fcrrealizm, kad\u0131nlar\u0131n \u00f6zg\u00fcrle\u015fmesi ve Amerikan kovboyu gibi meseleleri ele al\u0131yor.<\/p>\n

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

– Bryan S. Turner, \u00c7ev. \u0130dil \u00c7etin, \u0130leti\u015fim Yay\u0131nlar\u0131, 2014, 453 s.<\/strong><\/p>\n

Modern d\u00fcnyan\u0131n anla\u015f\u0131lmas\u0131 i\u00e7in klasik sosyoloji miras\u0131n\u0131n \u00f6nemi nedir? Bryan S. Turner, Klasik Sosyoloji’de bu sorunun cevab\u0131n\u0131 etrafl\u0131 bir \u015fekilde ortaya koyan, ayr\u0131nt\u0131l\u0131 bir miras ara\u015ft\u0131rmas\u0131 ger\u00e7ekle\u015ftiriyor. \u0130lk k\u0131s\u0131mda, erken sosyolojinin geli\u015fiminde kilit \u00f6neme sahip d\u00fc\u015f\u00fcn\u00fcrler (Karl Marx, Max Weber, Georg Simmel, Emile Durkheim, Karl Mannheim ve Talcott Parsons) ele al\u0131n\u0131yor. \u0130kinci k\u0131s\u0131m, 19. y\u00fczy\u0131l\u0131n sonlar\u0131 ve 20. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda sosyolojik ve antropolojik ara\u015ft\u0131rmalarda bask\u0131n olan kilit \u00f6neme sahip kurumlar\u0131 inceliyor. Kapitalist toplumun geli\u015fiminde dinin rol\u00fc meselesi, Marksist ve Weberci s\u0131n\u0131f analizi yakla\u015f\u0131mlar\u0131, Kuzey Amerika sosyolojisinde toplumsal tabakala\u015fma kuram\u0131, end\u00fcstriyel kapitalizmde aile ara\u015ft\u0131rmas\u0131, kent sosyolojisinin geli\u015fmesi, yabanc\u0131la\u015fma, marjinalle\u015fme ve etnik \u00e7at\u0131\u015fmalar hakk\u0131ndaki tart\u0131\u015fmalarda kentsel toplumsal ili\u015fkiler, Mannheim’\u0131n Marksist s\u0131n\u0131f analizi ele\u015ftirilerini ayr\u0131nt\u0131land\u0131ran ku\u015faklar sosyolojisi ve T.H. Marshall’\u0131n siyaset sosyolojisine katk\u0131s\u0131n\u0131n irdelendi\u011fi bir b\u00f6l\u00fcm kitab\u0131n \u00e7er\u00e7evesini olu\u015fturuyor.<\/p>\n

\u0130lkel Birikim<\/strong><\/p>\n

– Sermayenin Kald\u0131rac\u0131, Ed. \u00d6zay G\u00f6ztepe, NotaBene Yay\u0131nlar\u0131, 2014, 320 s. <\/strong><\/p>\n

Egemen \u00f6\u011fretide neoliberal d\u00f6nem olarak adland\u0131r\u0131lan g\u00fcn\u00fcm\u00fcz kapitalizminde, sadece eme\u011fin yo\u011fun s\u00f6m\u00fcr\u00fcs\u00fc de\u011fil ayn\u0131 zamanda ekonomi d\u0131\u015f\u0131 -zor- ara\u00e7lar\u0131yla el koyma, sermayenin ana mekanizmas\u0131 haline gelmi\u015f durumda. \u00d6te yandan, politik \u015fiddet ve iktidar bask\u0131s\u0131 ise ayn\u0131 d\u00f6nemde k\u00fcresel \u00f6l\u00e7ekte ola\u011fan\u00fcst\u00fc yayg\u0131nla\u015ft\u0131. Bu iki olgu rastlant\u0131sal de\u011fil, tam tersine birbiriyle i\u00e7i\u00e7e ge\u00e7mi\u015f birer olgu. Bu i\u00e7i\u00e7elik tart\u0131\u015f\u0131l\u0131rken, g\u00fcn\u00fcm\u00fczde \u00e7ok s\u0131k ba\u015fvurulan kavram ise “ilkel birikim” olmaya ba\u015flad\u0131. K\u00fcresel kapitalizmin s\u00f6m\u00fcr\u00fc mekanizmalar\u0131ndaki geni\u015fleme ve derinle\u015fme ile politik \u015fiddetin birlikteli\u011fini izah eden ilkel birikim kavram\u0131, Marx’\u0131n en \u00e7ok tart\u0131\u015f\u0131lan katk\u0131lar\u0131ndan da birisi olarak ele al\u0131n\u0131r. G\u00fcn\u00fcm\u00fcz kapitalizminin y\u00f6nelimlerinin tespitinde ve buna kar\u015f\u0131 y\u00fcr\u00fct\u00fclecek devrimci m\u00fccadelenin ara\u00e7lar\u0131n\u0131n tespitinde ilkel birikim kavray\u0131\u015f\u0131n\u0131n sa\u011flad\u0131\u011f\u0131 k\u0131s\u0131t ve olanaklar\u0131, kavram\u0131n uluslararas\u0131 savunucular\u0131n\u0131n temel makalelerini bu kitapta bulacaks\u0131n\u0131z.<\/p>\n

Sava\u015f Sanat\u0131 <\/strong><\/p>\n

– Machiavelli, \u00c7ev. Alev Tolga, Say Yay\u0131nlar\u0131, 2014, 248 s.<\/strong><\/p>\n

Antik \u00e7a\u011flardan beri sava\u015f \u00fczerine say\u0131s\u0131z kitap yaz\u0131lm\u0131\u015ft\u0131r. Bunlar\u0131n \u00e7o\u011fu strateji ve sava\u015f taktiklerinin kurgusu \u00fczerine temellenir. Ancak Machiavelli’nin Sava\u015f Sanat\u0131’nda mihenk ta\u015f\u0131, ordudur. Ordu yoksa ya da g\u00fc\u00e7s\u00fczse ve bozulmu\u015fsa, ne bir cumhuriyetin ne de bir prensin elinde iktidar\u0131 kal\u0131r; \u00fclke k\u0131sa s\u00fcrede \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc yitirir ve ba\u015fkalar\u0131n\u0131n av\u0131 haline gelir. G\u00fc\u00e7l\u00fc ordu, Cumhuriyetin yurtta\u015f ordusudur, d\u00f6v\u00fc\u015fmesi i\u00e7in gereken nedeni kendi \u00f6z\u00fcnde bulur. Sahip oldu\u011fu sava\u015f taktikleri tarihin i\u00e7inden gelir ve mevcut \u015fartlara uyum sa\u011flayarak d\u00f6n\u00fc\u015fmek zorundad\u0131r. Generalinin basireti ve sahip oldu\u011fu Virt\u00f9 (erdem), orduya dinamik bir yap\u0131n\u0131n ve zaferin yolunu a\u00e7ar.<\/p>\n

Hukuk ya da Kukla Tiyatrosu<\/strong><\/p>\n

– \u201cEdebiyat ve Hukuk\u201d Yaz\u0131lar\u0131, Cemal B\u00e2li Akal, Dost Kitabevi, 2014, 186 s.<\/strong><\/p>\n

Yazar denemelerinde Sofokles, Euripides, Shakespeare, Cervantes, Swift, Sade, B\u00fcchner, Stendhal, Dostoyevski, Melville, Kafka, Conrad, Barrie, Musil, Camus, Faulkner, Koestler gibi devlerin eserlerinde dolanarak, edebiyats\u0131z bir hukuk kavray\u0131\u015f\u0131n\u0131n sadece fakir de\u011fil, baz\u0131 hukuk\u00e7ular bunu bilmese de, ger\u00e7ekte olanaks\u0131z oldu\u011funu g\u00f6sterir. Fakat bunu edebi metinlerde hukuki terim av\u0131na \u00e7\u0131karak de\u011fil, “edebiyat ve hukuk” denince \u015fartl\u0131 refleks haline gelmi\u015f kabulleri sorgulayarak, as\u0131l olan\u0131n hayat\u0131n kendisi oldu\u011funu unutturan her t\u00fcrl\u00fc indirgemecili\u011fe \u015f\u00fcpheyle yakla\u015farak, yasa bek\u00e7ilerinin b\u00f6nl\u00fc\u011f\u00fcn\u00fcn kar\u015f\u0131s\u0131nda, kendi ak\u0131l sa\u011fl\u0131\u011f\u0131m\u0131z\u0131 korumak i\u00e7in, en etkili y\u00f6ntemin belki de ironi olaca\u011f\u0131n\u0131 hat\u0131rlatarak yapar. Kitaptan bize \u015f\u00f6yle bir soru y\u00f6neltilir: Hukuk sisteminin soyutlu\u011fundan azade bir haklar m\u00fccadelesi verirken, “ger\u00e7ek bir kar\u015f\u0131 \u00e7\u0131k\u0131\u015f i\u00e7in, insan\u0131n \u00f6nce kendisini ku\u015fatan zorunluluklar\u0131 m\u0131 kavramas\u0131 gerekir acaba?”<\/p>\n

11 \u00c7a\u011fda\u015f Besteci <\/strong><\/p>\n

– \u0130lhan K. Mimaro\u011flu, Pan Yay\u0131nc\u0131l\u0131k, 2014, 123 s.<\/strong><\/p>\n

Besteci ve yazar \u0130lhan K. Mimaro\u011flu\u2019nun ba\u015flarken “bu k\u00fc\u00e7\u00fck kitap, \u00e7a\u011fda\u015f m\u00fczikle ilgilenmek isteyen orta okuyucu i\u00e7indir. \u2026Kitaptaki onbir besteciyi se\u00e7erken, \u00e7a\u011fda\u015f m\u00fczi\u011fin geli\u015fmesine en b\u00fcy\u00fck etkisi olanlar\u0131, \u00e7\u0131\u011f\u0131r a\u00e7anlar\u0131, izleyicisi en \u00e7ok olanlar\u0131 g\u00f6zettim. Bart\u00f3k ‘Her y\u00fczy\u0131lda ancak on ya da onbe\u015f b\u00fcy\u00fck besteci vard\u0131r,’ der. \u0130\u015fte, bence, yirminci y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131n\u0131n en b\u00fcy\u00fck onbir bestecisi\u2026” diyerek Debussy, Ravel, Stravinsky, Bart\u00f3k, Prokofyev, Hindemith, Sch\u00f6nberg, Berg, Webern, Var\u00e8se, Ives hakk\u0131ndaki incelemelerini bir araya getirdi\u011fi ilk bask\u0131s\u0131 1961 y\u0131l\u0131nda yap\u0131lm\u0131\u015f olan kitab\u0131, g\u00f6zden ge\u00e7irilerek yeniden okurlara sunuluyor.<\/p>\n

Osmanl\u0131 \u0130mparatorlu\u011fu Ansiklopedisi<\/strong><\/p>\n

– Sel\u00e7uk Ak\u015fin Somel, Alfa Yay\u0131nc\u0131l\u0131k, 2014, 704 s.<\/strong><\/p>\n

Osmanl\u0131\u00a0\u0130mparatorlu\u011fu, kurulu\u015fundan y\u0131k\u0131lmas\u0131na kadar alt\u0131 y\u00fczy\u0131ll\u0131k\u00a0hanedan\u0131, vezirler,\u00a0devlet\u00a0adamlar\u0131, ya\u015fama bi\u00e7imi ve yaratt\u0131\u011f\u0131 k\u00fclt\u00fcrle karma\u015f\u0131k imparatorluklardan biridir.\u00a0Osmanl\u0131\u00a0tarih\u00e7ileri bile bu kalabal\u0131k\u00a0tarih\u00a0koridorunda yollar\u0131n\u0131 kaybedebilirler. Alfabetik s\u0131rayla dizilmi\u015f ki\u015fi adlar\u0131, \u015fehirler, k\u00fclt\u00fcrel ve siyasi maddelerle bu \u00e7al\u0131\u015fma\u00a0Osmanl\u0131\u00a0tarih\u00e7ileri kadar merakl\u0131 okurlar i\u00e7in de temel bir ba\u015fvuru kitab\u0131. Kitab\u0131n kapsaml\u0131 \u00f6ns\u00f6z\u00fc\u00a0Osmanl\u0131\u00a0tarihine yeni bir bak\u0131\u015f a\u00e7\u0131s\u0131 sunuyor. Kaynak\u00e7a, ek kaynaklar ve \u00f6nerilen okumalarla zenginle\u015fen \u00e7al\u0131\u015fma, ayn\u0131 zamanda kronoloji, haritalar ve resimlerle destekleniyor. Sel\u00e7uk Ak\u015fin Somel\u2019in bu \u00e7al\u0131\u015fmas\u0131, \u00f6\u011frenciler, ara\u015ft\u0131rmac\u0131lar ve merakl\u0131 okurlar\u0131n her zaman ba\u015fvurabilece\u011fi bir kaynak.<\/p>\n

Toplumsal S\u00f6zle\u015fme veya Siyasal Hukukun Prensipleri<\/strong><\/p>\n

– Jean-Jacques Rousseau, \u00c7ev. Cenap Karakaya, \u0130leti\u015fim Yay\u0131nlar\u0131, 2014, 192 s.<\/strong><\/p>\n

Toplumsal S\u00f6zle\u015fme, 1762’de yay\u0131mland\u0131\u011f\u0131nda, halk egemenli\u011fi ve genel irade ilkelerini g\u00fcndeme getirerek, yeni bir \u00e7\u0131\u011f\u0131r a\u00e7t\u0131. K\u0131sa zamanda modern d\u00fc\u015f\u00fcnce i\u00e7in bir d\u00f6n\u00fcm noktas\u0131 ve siyaset felsefesinin temel eserlerinden biri oldu. Egemenli\u011fin devredilemez oldu\u011funu, insanlar\u0131n \u00f6zg\u00fcr do\u011fduklar\u0131n\u0131, medeni bir \u00f6zg\u00fcrl\u00fck i\u00e7in insanlar\u0131n tabiat halindeki ba\u011f\u0131ms\u0131z \u00f6zg\u00fcrl\u00fcklerinden feda etmeleri gerekti\u011fini, bunun da herkesin \u00f6zg\u00fcrce kabul etti\u011fi bir toplumsal s\u00f6zle\u015fmeyle m\u00fcmk\u00fcn olabildi\u011fini iddia etti. Toplumsal s\u00f6zle\u015fme, yasay\u0131 yapan egemen halk\u0131n \u00fcyesi olan yurtta\u015f\u0131 var eder. Ortaya \u00e7\u0131kan bir ve b\u00f6l\u00fcnmez genel iradedir ve Cumhuriyet bu genel iradenin h\u00e2kimiyetidir.Rousseau’nun yan\u0131tlamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 sorular, g\u00fcn\u00fcm\u00fcz\u00fcn siyasal endi\u015fe ve sorunlar\u0131d\u0131r. Ortak faydan\u0131n i\u00e7ine \u00f6zel \u00e7\u0131karlar nas\u0131l dahil edilir? Her iktidar\u0131n do\u011fal e\u011filimi olan, yurtta\u015flar\u0131n egemenlik hakk\u0131n\u0131n gasp edilmesine kar\u015f\u0131 nas\u0131l m\u00fccadele edilir? Hakk\u0131nda \u00e7ok konu\u015fulan ama ger\u00e7ekte az okunan Toplumsal S\u00f6zle\u015fme, \u00fczerinden 250 y\u0131l ge\u00e7mi\u015f olmas\u0131na ra\u011fmen, g\u00fcncel siyasal tart\u0131\u015fmalar\u0131m\u0131za \u0131\u015f\u0131k tutmaya devam ediyor.<\/p>\n

Cehalet <\/strong><\/p>\n

– Bilimi \u0130leri Ta\u015f\u0131yan G\u00fc\u00e7, Stuart Firestein, \u00c7ev. M. Do\u011fan, Bo\u011fazi\u00e7i \u00dcniversitesi Yay\u0131nevi, 2014, 152 s.<\/strong><\/p>\n

Asl\u0131nda hepimiz bilimciyiz. \u00c7evremizi anlamaya, \u00e7o\u011fu kere eksik ya da mant\u0131ks\u0131z g\u00f6r\u00fcnen verilerden anlam \u00e7\u0131karmaya \u00e7al\u0131\u015f\u0131yoruz. S\u0131n\u0131rl\u0131 duyu organlar\u0131m\u0131zla toplad\u0131\u011f\u0131m\u0131z bilgiler sayesinde, bu karma\u015f\u0131k d\u00fcnyan\u0131n \u015fifresini \u00e7\u00f6zmek i\u00e7in \u00e7abal\u0131yoruz. Ara s\u0131ra “deneyler” yap\u0131yor, d\u00fcnyaya dair kuram\u0131m\u0131za uyup uymad\u0131\u011f\u0131na bak\u0131yoruz. Fakat \u015funu kabul etmeliyiz: \u00c7o\u011funlukla karanl\u0131kta t\u00f6kezleyerek ilerliyoruz. Ger\u00e7ekli\u011fe \u015furas\u0131ndan buras\u0131ndan g\u00f6z att\u0131k\u00e7a, i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z karanl\u0131\u011f\u0131n derinli\u011fini, cehaletimizin b\u00fcy\u00fckl\u00fc\u011f\u00fcn\u00fc daha iyi anl\u0131yoruz. Ama bu durumdan niye keyif almayal\u0131m ki, diye soruyor Stuart Firestein; zira bilim, olgular ve kurallardan ibaret de\u011fildir; bilim karanl\u0131k odalarda siyah kediler aramakt\u0131r. Bilim cehaletten itici g\u00fc\u00e7 olarak faydalan\u0131r; bize sorularla d\u00fc\u015f\u00fcnmeyi, cehaleti y\u00f6netmeyi \u00f6\u011fretir.<\/p>\n

Mek\u00e2n ve M\u00fcsl\u00fcman \u015eehir Hayat\u0131<\/strong><\/p>\n

– Fes Labirentinin S\u0131n\u0131rlar\u0131nda, Simon O\u2019Meara, \u00c7ev. Hatice Orman Top\u00e7u, A\u00e7\u0131l\u0131m Kitap, 2014, 240 s.<\/strong><\/p>\n

Bu kitap modern d\u00f6nem \u00f6ncesi M\u00fcsl\u00fcman Arap \u015fehrinin, yani medinenin yap\u0131sal mant\u0131\u011f\u0131n\u0131 ara\u015ft\u0131rarak M\u00fcsl\u00fcmanlar\u0131n \u015fehir mek\u00e2nlar\u0131na ili\u015fkin akademik bir anlay\u0131\u015f geli\u015ftirme niyetini ta\u015f\u0131yor. \u00d6ncelikli konusu “duvar” olup \u0130sl\u00e2m hukukunun tarihi bir ara\u015ft\u0131rmas\u0131 niteli\u011finde olan Duvarlar Kitab\u0131\u2019na hususi bir at\u0131fta bulunan kitap \u00f6nce duvar\u0131n ne manaya geldi\u011fini tespit ederek sonra bunu Fes \u015fehrinin labirent gibi karmakar\u0131\u015f\u0131k olan yap\u0131s\u0131n\u0131 analiz etmede kullan\u0131yor. M\u00fcsl\u00fcman \u015fehir toplumu ve felsefesini anlamaya dair farkl\u0131 bir bak\u0131\u015f a\u00e7\u0131s\u0131 sunmaya \u00e7al\u0131\u015fan bu metin, \u0130sl\u00e2m ara\u015ft\u0131rmalar\u0131, sosyolojisi ve mimarisi alan\u0131ndaki ara\u015ft\u0131rmac\u0131lar\u0131n ve \u00f6\u011frencilerin ilgisini \u00e7ekebilir.<\/p>\n","protected":false},"excerpt":{"rendered":"

Ben Maymun muyum? – Ev\u015frim Hakk\u0131nda Alt\u0131 B\u00fcy\u00fck Soru, Francisco J. Ayala, \u00c7ev. Ferit Burak Aydar, Bo\u011fazi\u00e7i \u00dcniversitesi Yay\u0131nevi, 2014, 71 s. \u00d6ne s\u00fcr\u00fclen \u00e7ok say\u0131da kar\u015f\u0131t g\u00f6r\u00fc\u015fe ra\u011fmen, “evrim”in en temel bilimsel kuramlardan biri oldu\u011fu yads\u0131namaz. Organizmalar\u0131n evrimine dair ikna edici kan\u0131tlar sunan Darwin, organizmalar\u0131n “tasar\u0131m”\u0131n\u0131 a\u00e7\u0131klayan s\u00fcreci de ke\u015ffetmi\u015fti: do\u011fal se\u00e7ilim. Evrim kuram\u0131, […]<\/p>\n","protected":false},"author":429,"featured_media":23682,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[168,513],"tags":[1140,1508],"class_list":["post-23681","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-131-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\/23681","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=23681"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/23681\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/23682"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=23681"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=23681"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=23681"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}