{"id":67504,"date":"2026-03-31T00:00:38","date_gmt":"2026-03-30T21:00:38","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=67504"},"modified":"2026-03-27T16:34:02","modified_gmt":"2026-03-27T13:34:02","slug":"kitapci-rafi-89","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2026\/03\/31\/kitapci-rafi-89","title":{"rendered":"Kitap\u00e7\u0131 raf\u0131"},"content":{"rendered":"

Mikrobiyom – Canl\u0131l\u0131\u011f\u0131n Karanl\u0131k Maddesi<\/strong><\/p>\n

James Kinross, \u00c7ev. Sevkan Uzel, Metis Yay\u0131nlar\u0131, 2026, 376 s.<\/strong><\/p>\n

\u00e7imizde koca bir evren var: trilyonlarca bakterinin yan\u0131 s\u0131ra arkeler, mantarlar, vir\u00fcsler gibi di\u011fer \u201cmikroplardan\u201d olu\u015fan k\u0131p\u0131r k\u0131p\u0131r bir evren. Ve biz bu evrenin sa\u011fl\u0131\u011f\u0131m\u0131z\u0131n her y\u00f6n\u00fc i\u00e7in ne kadar \u00f6nemli oldu\u011funu daha yeni yeni anl\u0131yoruz. Tecr\u00fcbeli cerrah ve mikrobiyom bilimcisi James Kinross bu kitab\u0131nda bizi i\u00e7imizdeki hassas ekosistemi daha iyi tan\u0131maya davet ediyor. Evrimsel ge\u00e7mi\u015fimizde mikroplar biyolojimizi nas\u0131l \u015fekillendirdi? \u00c7ok say\u0131da mikroskobik ya\u015fam formu taraf\u0131ndan ilk kez kolonize edildi\u011fimiz do\u011fum \u00e2n\u0131m\u0131zdan \u00f6l\u00fcm\u00fcm\u00fcze dek mikrobiyomumuz nas\u0131l de\u011fi\u015fiyor? Mikroplar\u0131m\u0131z ba\u011f\u0131\u015f\u0131kl\u0131k sistemimizi, bili\u015fsel faaliyetlerimizi, ruh halimizi, i\u015ftah\u0131m\u0131z\u0131, cildimizi, cinselli\u011fimizi, ald\u0131\u011f\u0131m\u0131z ila\u00e7lar\u0131n tesir g\u00fcc\u00fcn\u00fc ve nihayetinde ya\u015fam s\u00fcremizi nas\u0131l etkiliyor? 21. y\u00fczy\u0131ldaki hayat tarz\u0131m\u0131z ve beslenme bi\u00e7imimiz mikrobiyomumuza neden zarar veriyor ve bunu telafi etmek i\u00e7in neler yapabiliriz? Mikrobiyom biliminde son y\u0131llarda ne gibi geli\u015fmeler oluyor? Mikrobiyom sa\u011fl\u0131\u011f\u0131n\u0131 iyile\u015ftirmek i\u00e7in halihaz\u0131rda kullan\u0131lan ve gelecekte kullan\u0131lmas\u0131 beklenen y\u00f6ntemler neler? Unutmayal\u0131m ki bizden \u00e7ok \u00f6nce d\u00fcnyada mikroplar vard\u0131; gezegenimizin kendisi ve di\u011fer b\u00fct\u00fcn canl\u0131lar gibi biz de mikroplar\u0131m\u0131zla birlikte evrim ge\u00e7irdik, onlarla hayati bir i\u015fbirli\u011fi i\u00e7ine girdik. Dolay\u0131s\u0131yla beden dedi\u011fimiz o muazzam yapbozu \u00e7\u00f6zmenin, hastal\u0131klar\u0131 tedavi etmenin \u2013hatta en ba\u015ftan \u00f6nlemenin\u2013 ve bir b\u00fct\u00fcn olarak k\u00fcresel sa\u011fl\u0131\u011f\u0131 koruman\u0131n yolu mikrobiyomu anlamaktan ge\u00e7iyor.<\/p>\n

Marx\u2019\u0131n Grundrisse\u2019si \u0130\u00e7in K\u0131lavuz<\/strong><\/p>\n

David Harvey, \u00c7ev. Onur Orhangazi, Metis Yay\u0131nlar\u0131, 2026, 440 s.<\/strong><\/p>\n

Karl Marx\u2019\u0131n 1857-58\u2019de tuttu\u011fu defterlerden olu\u015fan ve o d\u00f6nemki ekonomik kriz nedeniyle giri\u015fti\u011fi siyasal iktisatla hesapla\u015fma tasar\u0131s\u0131n\u0131n meyvesi olan Grundrisse, Marx\u2019\u0131n d\u00fc\u015f\u00fcncesinin anla\u015f\u0131lmas\u0131 i\u00e7in kilit \u00f6nem ta\u015f\u0131yan metinlerden biri. Marx\u2019\u0131 anlamaya bir \u00f6m\u00fcr vermi\u015f Harvey, d\u00fcnyay\u0131 bir s\u00fcreli\u011fine durdurmu\u015f olan COVID-19 salg\u0131n\u0131 s\u0131ras\u0131nda kaleme ald\u0131\u011f\u0131 Grundrisse \u0130\u00e7in K\u0131lavuz\u2019daki amac\u0131n\u0131 \u201cMarx\u2019\u0131n d\u00fc\u015f\u00fcnme bi\u00e7imine bir kap\u0131 a\u00e7mak ve olabildi\u011fince \u00e7ok insan\u0131 bu kap\u0131dan ge\u00e7meye cesaretlendirmek\u201d diye tan\u0131ml\u0131yor. Yorumunu okura dayatmayan ama ister istemez yazar\u0131n kendi deneyim ve bilgisiyle \u015fekillenmi\u015f bir okuma sunuyor. David Harvey, Marx\u2019\u0131n \u00e7ok erken bir tarihte fark etti\u011fi \u00fczere, sermayenin kendi i\u00e7 yasalar\u0131 nedeniyle s\u00fcrekli b\u00fcy\u00fcmek zorunda oldu\u011funu, dolay\u0131s\u0131yla k\u00e2r oran\u0131 d\u00fc\u015ferken k\u00e2r hacmini y\u00fckseltmek, bu u\u011furda emek\u00e7ileri \u00e7al\u0131\u015ft\u0131r\u0131p bir yandan da \u00fcr\u00fcnlerini t\u00fcketecek pazar\u0131n bir par\u00e7as\u0131 olarak kullanmak, o pazar\u0131 geni\u015fletmek i\u00e7in bilim ve teknoloji yard\u0131m\u0131yla \u00fcretimi art\u0131r\u0131rken ileti\u015fim ve ula\u015f\u0131m\u0131 kolayla\u015ft\u0131rarak b\u00fct\u00fcn d\u00fcnyay\u0131 hem hammadde kayna\u011f\u0131 olarak s\u00f6m\u00fcrmek hem pazar haline getirmek, art\u0131k sermayeyi nemaland\u0131rmak ad\u0131na benzeri g\u00f6r\u00fclmemi\u015f b\u00fcy\u00fckl\u00fcklerde kentler in\u015fa etmek, vb. i\u00e7in u\u011fra\u015ft\u0131\u011f\u0131n\u0131, ama kapitalizmin s\u0131n\u0131rlar\u0131n\u0131n ve ondan kurtulma imk\u00e2n\u0131m\u0131z\u0131n da yine bu yasalara i\u00e7kin oldu\u011funu \u00e7ok g\u00fczel anlat\u0131yor. Marx\u2019\u0131n eseriyle birlikte, yirmi birinci y\u00fczy\u0131l\u0131n ilk \u00e7eyre\u011fini geride b\u0131rak\u0131rken i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyay\u0131 anlamak i\u00e7in \u00e7ok de\u011ferli bir k\u0131lavuz.<\/p>\n

Kusurlar\u0131n\u0131 Do\u011fal Tarihi – B\u00fcy\u00fck Patlama\u2019dan DNA\u2019ya<\/strong><\/p>\n

Telmo Pievani, Ko\u00e7 \u00dcniversitesi Yay\u0131nlar\u0131, 2026, 168 s.<\/strong><\/p>\n

Kusurlar\u0131n Do\u011fal Tarihi\u2019nde Telmo Pievani gezegenimizdeki ya\u015fam\u0131n asl\u0131nda kusursuzlu\u011fu sayesinde de\u011fil, tam tersine kusurlulu\u011funa ra\u011fmen (hatta muhtemelen kusurlulu\u011fu sayesinde) serpilip geli\u015fti\u011fini g\u00f6steriyor. Hik\u00e2yesine evrenin \u00e7alkant\u0131l\u0131 (ve elbette birtak\u0131m sapmalara dayal\u0131) do\u011fu\u015f \u00f6yk\u00fcs\u00fcn\u00fc anlatarak ba\u015flayan yazar, ard\u0131ndan evrimi besleyen rastlant\u0131sal DNA kopyalama hatalar\u0131n\u0131, do\u011fal se\u00e7ilim yoluyla baz\u0131 avantajlar\u0131n nas\u0131l dezavantaja d\u00f6n\u00fc\u015febildi\u011fini, insan beyni dedi\u011fimiz o anatomik ke\u015fmeke\u015fin nas\u0131l meydana geldi\u011fini ve bedenimizdeki say\u0131s\u0131z kusur ve uyumsuzlu\u011fu ele al\u0131yor. Yol boyunca Pievani okurlara, devasa boynuzlar\u0131yla kusurlulu\u011fun ilk iki yasas\u0131n\u0131 \u00e7ok iyi \u00f6rnekleyen (binlerce y\u0131l \u00f6nce soyu t\u00fckenmi\u015f) \u0130rlanda musundan Yeni Zelanda\u2019ya \u00f6zg\u00fc kivi ku\u015flar\u0131na, kendi deyi\u015fiyle \u201cevrimin s\u0131f\u0131rdan tasarlanmam\u0131\u015f, donup kalm\u0131\u015f bir tesad\u00fcf\u00fc\u201d olan insan beyninin n\u00f6rokusurlulu\u011fundan insan icad\u0131 olan daktilo klavyelerindeki tuhafl\u0131klara dek do\u011fa ve ya\u015fam\u0131n onlarca anomalisinden bahsederken ilgin\u00e7 sorular sormaktan da geri durmuyor: E\u011fer bedenimizdeki t\u00fcm organ ve yap\u0131lar bir amaca hizmet ediyorsa neden apandisimiz var? Ka\u00e7\u0131n\u0131lmaz olarak bel a\u011fr\u0131s\u0131n\u0131 getirdi\u011fi halde neden iki ayak \u00fczerinde y\u00fcr\u00fcyoruz? Erkekler neden h\u00e2l\u00e2 meme u\u00e7lar\u0131 ta\u015f\u0131yor? Bu b\u00fcy\u00fcleyici anlat\u0131da Pievani, do\u011fadaki kusur ve hatalar\u0131n istisna de\u011fil kural oldu\u011funu g\u00f6steren ve ya\u015fam\u0131n tam da bu kusurlar sayesinde g\u00fczel ve yarat\u0131c\u0131 olabildi\u011fini a\u00e7\u0131klayan ilk kapsaml\u0131 kuramsal \u00e7er\u00e7eveyi bizlerle payla\u015f\u0131yor.<\/p>\n

Evrenin Hammaddesi – D\u00fcnyam\u0131z\u0131 De\u011fi\u015ftiren On \u0130ki Deney<\/strong><\/p>\n

Suzie Sheehy, \u00c7ev. U\u011fur G\u00fcls\u00fcn, Minotor Kitap, 2026, 372s.<\/strong><\/p>\n

Fizik, genellikle fildi\u015fi kulelere hapsedilmi\u015f, hayat\u0131n ak\u0131\u015f\u0131ndan kopuk, so\u011fuk bir denklem y\u0131\u011f\u0131n\u0131 zannedilir. Oysa bu, yaln\u0131zca bir yan\u0131lsamad\u0131r.
\nFizik, laboratuvar duvarlar\u0131n\u0131 a\u015f\u0131p aram\u0131za sonradan kar\u0131\u015fan bir misafir de\u011fil; en ba\u015f\u0131ndan beri ya\u015fam\u0131n dokusunu \u00f6ren o g\u00f6r\u00fcnmez ipliktir. Bilim tarihi genellikle d\u00fcnyay\u0131 de\u011fi\u015ftiren teorilerin g\u00f6rkemli hik\u00e2yesini yazar ancak o teorileri kan\u0131tlamak i\u00e7in cam \u00fcfleyenleri, da\u011flar\u0131n zirvesine t\u0131rmananlar\u0131 veya yerin kilometrelerce alt\u0131na inenleri dipnotlara hapseder. Oysa ger\u00e7eklik, soyut d\u00fc\u015f\u00fcncenin somut maddeyle, insan merak\u0131n\u0131n g\u00fcndelik ya\u015famla i\u00e7 i\u00e7e ge\u00e7ti\u011fi o tozlu tezg\u00e2hlarda in\u015fa edilmi\u015ftir. Par\u00e7ac\u0131k fizik\u00e7isi Dr. Suzie Sheehy, Evrenin Hammaddesi\u2019nde fizi\u011fin hayattan kopuk oldu\u011fu mitini yerle bir ederek ke\u015ffin mutfa\u011f\u0131na giriyor. R\u00f6ntgen\u2019in karanl\u0131k odas\u0131ndaki tesad\u00fcften, B\u00fcy\u00fck Hadron \u00c7arp\u0131\u015ft\u0131r\u0131c\u0131s\u0131\u2019n\u0131n devasa m\u00fchendisli\u011fine uzanan bu eser, 20. y\u00fczy\u0131l\u0131 \u015fekillendiren on iki kritik deneyi merkeze al\u0131yor.<\/p>\n

Ya Ekoloji Ya Felaket – Murray Bookchin\u2019in Ya\u015fam\u0131 ve M\u00fccadelesi<\/strong><\/p>\n

Janet Biehl, \u00c7ev. \u0130lker Ak\u00e7ay, Dipnot, 2026, 432 s.<\/strong><\/p>\n

Bu kitap, ademimerkeziyet\u00e7i toplum ve ekoloji kuramc\u0131s\u0131 Murray Bookchin\u2019in \u0131\u015f\u0131lt\u0131l\u0131 hayat hik\u00e2yesini, m\u00fccadelesini ve fikirlerini anlat\u0131yor; kapsay\u0131c\u0131 bir bak\u0131\u015fla ve \u00e7arp\u0131c\u0131 ayr\u0131nt\u0131lara yer vererek. Ekolojik krizin k\u00f6k nedeninin a\u015f\u0131r\u0131 n\u00fcfus ya da kendi ba\u015f\u0131na teknoloji de\u011fil, s\u0131n\u0131f egemenli\u011fi ve hiyerar\u015finin damgas\u0131n\u0131 vurdu\u011fu kapitalist iktisadi ve toplumsal d\u00fczen oldu\u011funu savunan Bookchin, bu d\u00fczen ortadan kald\u0131r\u0131lmadan ekolojik krizin \u00e7\u00f6z\u00fcme kavu\u015fturulamayaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmektedir. \u00dcstelik, merkezi, hiyerar\u015fik ve e\u015fitsiz bir toplum yap\u0131s\u0131n\u0131n ortadan kald\u0131r\u0131lmas\u0131 ba\u015fl\u0131 ba\u015f\u0131na da bir ama\u00e7t\u0131r. Yap\u0131lmas\u0131 gereken \u015fey, yerelden ba\u015flayan siyasal ve toplumsal \u00f6rg\u00fctlenmeler eliyle, \u00f6zerk topluluklar\u0131 ve bunlar\u0131n konfederal birliklerini hayata ge\u00e7irmek, \u00f6zy\u00f6netimi ve ademimerkeziyet\u00e7ili\u011fi esas alan yepyeni bir toplum in\u015fa etmektir. Kitap, Bookchin\u2019in ayr\u0131nt\u0131l\u0131 biyografisinin yan\u0131 s\u0131ra, yirminci y\u00fczy\u0131l toplumsal tarihinin 1930\u2019lardaki anti-fa\u015fist m\u00fccadelelerden 1960\u2019lardaki radikal gen\u00e7lik hareketlerine, n\u00fckleer enerji kar\u015f\u0131t\u0131 kampanyalardan organik tar\u0131m giri\u015fimlerine ve Ye\u015fil siyasete uzanan ayr\u0131nt\u0131l\u0131 bir panoramas\u0131n\u0131 da sunuyor. Toplumsal ekoloji, yerel meclis demokrasisi, demokratik konfederalizm gibi Bookchin\u2019in \u00f6nc\u00fcl\u00fck etti\u011fi \u00e7e\u015fitli yakla\u015f\u0131mlar\u0131 ve hareketleri tart\u0131\u015f\u0131yor; onun siyaset kuram\u0131na getirdi\u011fi \u00f6zg\u00fcn katk\u0131s\u0131n\u0131n y\u0131llar i\u00e7inde nas\u0131l evrildi\u011fini ve geli\u015fti\u011fini ufuk a\u00e7\u0131c\u0131 bir anlat\u0131mla sergiliyor.<\/p>\n

Fizik ve Hesaplama<\/strong><\/p>\n

Armond Duwell, \u00c7ev. Fazilet Fat\u0131ma Al\u00e7\u0131k, Vak\u0131fBank K\u00fclt\u00fcr Yay\u0131nlar\u0131, 2026, 132 s.<\/strong><\/p>\n

Bu kitap, fiziksel sistemlerde ge\u00e7erli hesaplama alan\u0131ndaki temel konulara kavramsal bir giri\u015f sa\u011flamay\u0131 hedeflemektedir. \u00d6ncelikle, okuyucunun Turing\u2019in geli\u015ftirdi\u011fi hesaplama kavram\u0131n\u0131, bu kavramdan elde edilen sonu\u00e7lar\u0131 ve bu sonu\u00e7lar\u0131n hesaplama imk\u00e2nlar\u0131n\u0131n s\u0131n\u0131rlar\u0131 hakk\u0131nda ne g\u00f6sterdi\u011fini anlamas\u0131na yard\u0131mc\u0131 olmaya \u00e7al\u0131\u015fmaktad\u0131r. \u0130kinci olarak, okuyucuyu, fiziksel bir sistemin hesaplama sistemi olmas\u0131 i\u00e7in gereken en genel \u00f6zellikleri sa\u011flayan fiziksel sistemlerdeki hesaplama analizleri konusunda bilgilendirmektedir. Son olarak, okuyucuya farkl\u0131 kuantum bilgisayar t\u00fcrlerini tan\u0131tmay\u0131, kuantum h\u0131zlanmas\u0131n\u0131 tan\u0131mlamay\u0131 ve kuantum h\u0131zlanmas\u0131n\u0131n baz\u0131 a\u00e7\u0131klama taslaklar\u0131n\u0131 sunmay\u0131 ama\u00e7lamaktad\u0131r.<\/p>\n

K\u0131saca Biyo\u00e7e\u015fitlilik – B\u00fcy\u00fck Fikirler Aras\u0131nda Yolculuk<\/strong><\/p>\n

Richard Kemeny, \u00c7ev. Asl\u0131 Canda\u015f, Literat\u00fcr Yay\u0131nc\u0131l\u0131k, 2026, 160 s.<\/strong><\/p>\n

K\u0131saca Biyo\u00e7e\u015fitlilik, d\u00fcnya \u00fczerindeki ya\u015fam\u0131n \u015fa\u015f\u0131rt\u0131c\u0131 \u00e7e\u015fitlili\u011fini ve bu \u00e7e\u015fitlili\u011fi bir arada tutan karma\u015f\u0131k ekolojik ili\u015fkileri anlamak i\u00e7in kapsaml\u0131 bir ba\u015flang\u0131\u00e7 sunar. T\u00fcrler aras\u0131 etkile\u015fimlerden ekosistemlerin i\u015fleyi\u015fine, genetik \u00e7e\u015fitlili\u011fin evrimsel \u00f6neminden do\u011fal d\u00f6ng\u00fclerin k\u00fcresel \u00f6l\u00e7ekteki etkilerine kadar geni\u015f bir \u00e7er\u00e7evede biyo\u00e7e\u015fitlili\u011fin temel kavramlar\u0131n\u0131 ele al\u0131r. Bu kitap, alan\u0131n uzmanlar\u0131 taraf\u0131ndan yan\u0131tlanan k\u0131\u015fk\u0131rt\u0131c\u0131 sorular etraf\u0131nda yap\u0131land\u0131r\u0131lm\u0131\u015ft\u0131r. Her b\u00f6l\u00fcm, ekolojik s\u00fcre\u00e7lerin ard\u0131ndaki bilimsel mant\u0131\u011f\u0131 sade ve sistematik bir anlat\u0131mla a\u00e7\u0131klarken; ak\u0131lda kal\u0131c\u0131 grafikler ve kavramlar aras\u0131 ili\u015fkileri g\u00f6steren g\u00f6rsel s\u00f6zl\u00fckler, karma\u015f\u0131k ekolojik a\u011flar\u0131 anla\u015f\u0131l\u0131r h\u00e2le getirerek \u00f6\u011frenme s\u00fcrecine derinlik kazand\u0131r\u0131r. K\u0131saca Biyo\u00e7e\u015fitlilik, do\u011fan\u0131n hassas dengelerini anlamak ve bu zenginli\u011fin gelece\u011fi \u00fczerine bilin\u00e7li bir bak\u0131\u015f geli\u015ftirmek isteyen herkes i\u00e7in g\u00fcvenilir bir rehber olma amac\u0131 ta\u015f\u0131maktad\u0131r.<\/p>\n

Ge\u00e7mi\u015fle Diyaloglar – Arkeolojiyi Yeniden D\u00fc\u015f\u00fcnmek<\/strong><\/p>\n

G\u00fcne\u015f Duru, \u0130leti\u015fim Yay\u0131nlar\u0131, 2026, 304 s.<\/strong><\/p>\n

Arkeoloji, ge\u00e7mi\u015fi \u00e7o\u011fu zaman sessiz, tamamlanm\u0131\u015f ve nesnel bir alan olarak sunar. Oysa ge\u00e7mi\u015f, bug\u00fcn\u00fcn bilgi rejimleri, siyasal tercihleri ve etik s\u0131n\u0131rlar\u0131 i\u00e7inde tekrar tekrar olu\u015fturulur. Ge\u00e7mi\u015fle Diyaloglar-Arkeolojiyi Yeniden D\u00fc\u015f\u00fcnmek\u2019te G\u00fcne\u015f Duru, arkeolojiyi tam da ge\u00e7mi\u015fle kurulan bu karma\u015f\u0131k ili\u015fkinin d\u00fc\u015f\u00fcnsel ve politik bir prati\u011fi olarak ele al\u0131yor.
\nArkeolojinin do\u011fu\u015fundan T\u00fcrkiye\u2019deki kurumsal bi\u00e7imleni\u015fine, birbirinden farkl\u0131 teorik yakla\u015f\u0131mlardan g\u00fcncel y\u00f6nelimlere uzanan geni\u015f bir \u00e7er\u00e7eve sunan Duru, bunu akademik oldu\u011fu kadar ki\u015fisel tan\u0131kl\u0131klar, saha deneyimleri ve ele\u015ftirel okumalar arac\u0131l\u0131\u011f\u0131yla da yap\u0131yor. Arkeolojik bilginin nas\u0131l \u00fcretilip dola\u015f\u0131ma sokuldu\u011funu, bu s\u00fcre\u00e7lerin hangi iktidar ili\u015fkileri i\u00e7inde \u015fekillendi\u011fini sorgulayan kitap, sadece \u00fcniversite koridorlar\u0131nda de\u011fil, kaz\u0131 alanlar\u0131nda ve uluslararas\u0131 teorik tart\u0131\u015fmalarda da dola\u015farak okuru, arkeolojiyi yeniden d\u00fc\u015f\u00fcnmeye davet ediyor. Ge\u00e7mi\u015fle Diyaloglar, arkeologlar\u0131n yan\u0131 s\u0131ra konuya ilgi duyant\u00fcm merakl\u0131lara da seslenen; ge\u00e7mi\u015fi anlatmakla yetinmeyip onunla ili\u015fkimizi g\u00f6zden ge\u00e7irmeye \u00e7a\u011f\u0131ran bir kitap.<\/p>\n

G\u00f6ky\u00fcz\u00fcn\u00fc Kurtarmak: Galileo\u2019nun Kilise\u2019yle M\u00fccadelesinden Bir Kesit<\/strong><\/p>\n

Kolektif, Fol Kitap, 2026, 184 s.<\/strong><\/p>\n

Bat\u0131\u2019n\u0131n bilim tarihinde bilim ile inan\u00e7 aras\u0131ndaki \u00e7at\u0131\u015fma, sanki her \u015fey bir anda kopmu\u015f, ak\u0131l ile otorite aniden kar\u015f\u0131 kar\u015f\u0131ya gelmi\u015f gibi, \u00e7o\u011fu zaman Galileo\u2019nun mahk\u00fbmiyetiyle ba\u015flat\u0131l\u0131r. Oysa bu kopu\u015fun \u00f6ncesinde, s\u0131n\u0131rlar\u0131n hen\u00fcz kesinle\u015fmedi\u011fi ve tart\u0131\u015fman\u0131n ucunun a\u00e7\u0131k oldu\u011fu derin bir d\u00fc\u015f\u00fcnsel alan, bir tarihsel s\u00fcre\u00e7 vard\u0131r. G\u00f6ky\u00fcz\u00fcn\u00fc Kurtarmak, bilim tarihinin en \u00f6nemli isimlerinden biri olan Galileo\u2019nun tam da bu hayati aral\u0131kta dostlar\u0131, ilahiyat\u00e7\u0131lar ve kardinallerle yapt\u0131\u011f\u0131 yaz\u0131\u015fmalardan olu\u015fuyor. Bat\u0131 k\u00fclt\u00fcr\u00fcnde derin izler b\u0131rakm\u0131\u015f bu b\u00fcy\u00fck ismin yeni bir evren anlay\u0131\u015f\u0131 ile Kilise\u2019nin dogmalar\u0131 aras\u0131ndaki ili\u015fkiyi nas\u0131l ele ald\u0131\u011f\u0131n\u0131, do\u011fa ile vahiy aras\u0131ndaki gerilimi nas\u0131l a\u015fmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 g\u00f6steriyor ve Kilise kurumunun tart\u0131\u015fmaya dair s\u0131n\u0131rlar\u0131na ve kendi i\u00e7indeki teolojik gerilimlerine bir bak\u0131\u015f olana\u011f\u0131 da sunuyor. Engizisyon\u2019un Galileo\u2019yla ilgili h\u00fckm\u00fcnden \u00f6nce kaleme al\u0131nm\u0131\u015f bu metinler, bilimin hen\u00fcz susturulmad\u0131\u011f\u0131 ama savunma yapmak zorunda b\u0131rak\u0131ld\u0131\u011f\u0131 bir d\u00f6nemin en canl\u0131 tan\u0131kl\u0131klar\u0131ndan baz\u0131lar\u0131 olarak, okurlar\u0131 Galileo davas\u0131n\u0131 bir \u201csonu\u00e7\u201d de\u011fil, uzun ve k\u0131r\u0131lgan bir d\u00fc\u015f\u00fcnsel m\u00fczakerenin par\u00e7as\u0131 olarak okumaya davet ediyor.<\/p>\n

Sa\u011fl\u0131k ve Ya\u015fam Bilimlerinde \u0130statistik – Teoriden Uygulamaya<\/strong><\/p>\n

Kolektif, Nika Yay\u0131nevi, 2026, 210 s.<\/strong><\/p>\n

Bilimsel ara\u015ft\u0131rma, bilinmeyen olay ve etmenleri ortaya \u00e7\u0131karmak, bilinenleri geli\u015ftirmek, belirli bir konuyu ayd\u0131nlatmak veya bir soruna \u00e7\u00f6z\u00fcm getirmek amac\u0131 ile ger\u00e7ekle\u015ftirilen sistematik veri toplama ve analiz s\u00fcrecidir. Uygulamal\u0131 istatisti\u011fin bir dal\u0131 olan biyoistatistik ise, t\u0131p ve sa\u011fl\u0131k alan\u0131na \u00f6zel verilerin topland\u0131\u011f\u0131, \u00f6zetlendi\u011fi, istatistiksel analizinin yap\u0131ld\u0131\u011f\u0131 ve elde edilen bulgular\u0131n yorumland\u0131\u011f\u0131 bilim dal\u0131d\u0131r. Alandaki Biyoistatistik kitaplar\u0131n\u0131n i\u00e7erikleri incelendi\u011finde baz\u0131lar\u0131 istatistik uzmanlar\u0131n\u0131n kullan\u0131m\u0131na uygun olacak \u015fekilde teori yo\u011fun haz\u0131rlanm\u0131\u015f olup; baz\u0131lar\u0131 uygulama daha yo\u011fun olacak \u015fekilde g\u00fcncel istatistiksel analizlerin istatistiksel paket programlar ile ger\u00e7ekle\u015ftirilme ad\u0131mlar\u0131n\u0131 i\u00e7ermektedir. Bu kitab\u0131n hedefi, sa\u011fl\u0131k bilimleri alan\u0131nda ara\u015ft\u0131rma yapanlar\u0131n yayg\u0131n kullan\u0131lan istatistiksel analizlerin teorisini anlamalar\u0131n\u0131 sa\u011flaman\u0131n yan\u0131 s\u0131ra bu analizlerden elde edilen bulgular\u0131n yorumlanmas\u0131 ve raporlanmas\u0131 s\u00fcrecinde de kolayl\u0131k sa\u011flamas\u0131d\u0131r.<\/p>\n

Ne \u00c7ok E\u015fya – 21. Y\u00fczy\u0131l Kitapl\u0131\u011f\u0131<\/strong><\/p>\n

Chip Colwell, \u0130\u015f Bankas\u0131 K\u00fclt\u00fcr Yay\u0131nlar\u0131, 2026, 320 s.<\/strong><\/p>\n

\u00dc\u00e7 milyon y\u0131l \u00f6nce, bir ta\u015f\u0131n keskin bir kenara d\u00f6n\u00fc\u015ft\u00fcr\u00fclebilece\u011fini fark ettik. \u0130lk b\u0131\u00e7ak \u00f6nce bir \u00f6\u011f\u00fcn\u00fc kolayla\u015ft\u0131rd\u0131; sonra bir t\u00fcr\u00fcn kaderini ve nihayet bir gezegenin yazg\u0131s\u0131n\u0131 belirledi. Bug\u00fcn evlerimiz, ceplerimiz, \u015fehirlerimiz, hatta okyanuslar \u201c\u015feylerle\u201d dolu. Evlerimiz art\u0131k sadece ya\u015fad\u0131\u011f\u0131m\u0131z mek\u00e2n de\u011fil, baz\u0131 b\u00f6l\u00fcmleri depoya d\u00f6n\u00fc\u015fm\u00fc\u015f durumda: Sat\u0131n ald\u0131klar\u0131m\u0131z\u0131 sakl\u0131yor, saklad\u0131klar\u0131m\u0131z\u0131n aras\u0131nda ya\u015f\u0131yor ve sonra daha fazlas\u0131n\u0131 al\u0131yoruz. Bu d\u00f6ng\u00fc nereden \u00e7\u0131kt\u0131? Bu fazlal\u0131k nas\u0131l m\u00fcmk\u00fcn oldu? \u201cYeter\u201d s\u0131n\u0131r\u0131n\u0131 neden hep a\u015f\u0131yoruz?
\nArkeolog Chip Colwell, insan t\u00fcr\u00fcn\u00fcn nesnelerle kurdu\u011fu ili\u015fkinin derin tarihine iniyor. E\u015fyay\u0131 yaln\u0131zca t\u00fcketim ba\u015fl\u0131\u011f\u0131na s\u0131k\u0131\u015ft\u0131rm\u0131yor; \u00e7\u00fcnk\u00fc e\u015fya ayn\u0131 zamanda aidiyetin, rit\u00fcelin, stat\u00fcn\u00fcn ve g\u00fcvenli\u011fin \u2013k\u0131sacas\u0131 anlam\u0131n\u2013 ta\u015f\u0131y\u0131c\u0131s\u0131d\u0131r. Ancak modern toplumlarda bu ili\u015fki, ola\u011fan bir h\u0131zlanmadan \u00e7ok, kontrolden \u00e7\u0131km\u0131\u015f bir \u00e7o\u011falmaya d\u00f6n\u00fc\u015f\u00fcyor. Fazlal\u0131k art\u0131k bir yan etki de\u011fil, sistemin i\u015fleyi\u015f bi\u00e7imi. Bunun bedeli plastik y\u0131\u011f\u0131nlar\u0131nda, \u00e7\u00f6p da\u011flar\u0131nda, t\u00fckenen kaynaklarda ve giderek daralan bir gelecek ufkunda g\u00f6r\u00fcn\u00fcr hale geliyor.
\nTa\u015f aletlerden inan\u00e7 nesnelerine, koleksiyonculuktan reklam\u0131n incelikli iknalar\u0131na uzanan Ne \u00c7ok E\u015fya, \u00e7\u00f6z\u00fcm re\u00e7etesi sunmuyor, minimalizm vaaz\u0131 vermiyor. 21. y\u00fczy\u0131l\u0131n ekolojik ve siyasal krizlerini, b\u00fcy\u00fck kavramlarla de\u011fil, g\u00fcndelik hayat\u0131n i\u00e7ine yerle\u015fmi\u015f fazlal\u0131k \u00fczerinden okuyor. Maddi bollu\u011fun ard\u0131nda yatan dizginsiz t\u00fcketim ritmini g\u00f6r\u00fcn\u00fcr k\u0131l\u0131yor. \u00c7\u00fcnk\u00fc mesele neye sahip oldu\u011fumuzdan \u00e7ok, bu sahipli\u011fin bizi nereye s\u00fcr\u00fckledi\u011fidir. \u201cDaha fazla\u201ds\u0131n\u0131 durmaks\u0131z\u0131n \u00fcretmeden, anlam\u0131 nas\u0131l kuraca\u011f\u0131m\u0131z sorusu ise en yak\u0131c\u0131 sorulardan biri olarak \u00f6n\u00fcm\u00fczde duruyor.<\/p>\n

Hegel\u2019de \u00d6zg\u00fcrl\u00fck Felsefesi<\/strong><\/p>\n

Paul Franco, \u00c7ev. Semra K\u0131z\u0131larslan, Bilge K\u00fclt\u00fcr Sanat, 2026, 496 s.<\/strong><\/p>\n

\u0130nsan \u00f6zg\u00fcrl\u00fc\u011f\u00fc, modern siyaset felsefesinin merkezinde yer alan en derin sorudur.
\nHobbes\u2019tan Rousseau\u2019ya, Kant\u2019tan Fichte\u2019ye uzanan geni\u015f d\u00fc\u015f\u00fcnce gelene\u011fi bu soruya farkl\u0131 yan\u0131tlar \u00fcretmi\u015f olsa da, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn ak\u0131lsal, tarihsel ve toplumsal bir b\u00fct\u00fcnl\u00fck i\u00e7inde nas\u0131l ger\u00e7ekle\u015febilece\u011fini en kapsaml\u0131 bi\u00e7imde a\u00e7\u0131klayan isim Hegel olmu\u015ftur.
\nPaul Franco bu eserinde, Hegel\u2019in \u00f6zg\u00fcrl\u00fck anlay\u0131\u015f\u0131n\u0131 yaln\u0131zca Hukuk Felsefesi \u00e7er\u00e7evesinde de\u011fil, onun b\u00fct\u00fcn felsefi sisteminin geli\u015fim \u00e7izgisi boyunca izleyerek ele al\u0131r. \u00d6zg\u00fcrl\u00fc\u011f\u00fcn soyut bir hak olmaktan nas\u0131l \u00e7\u0131karak aile, sivil toplum ve devlet d\u00fczlemlerinde somut bir varolu\u015fa d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc; \u00f6z-belirlenim fikrinin nas\u0131l derinle\u015ferek tin ger\u00e7ekli\u011fi i\u00e7inde yeni bir anlam kazand\u0131\u011f\u0131n\u0131 son derece berrak bir dille ortaya koyar. \u00c7al\u0131\u015fman\u0131n dikkate de\u011fer y\u00f6n\u00fc, Hegel\u2019in sistemini yaln\u0131zca siyasi bir model olarak de\u011fil, modern \u00f6zg\u00fcrl\u00fck d\u00fc\u015f\u00fcncesinin doruk noktas\u0131 olarak konumland\u0131rmas\u0131d\u0131r. Franco, Hegel\u2019in \u201csoyut hak\u201d, \u201cahl\u00e2k\u201d, \u201cetik ya\u015fam\u201d ve \u201cdevlet\u201d kavramlar\u0131n\u0131 birbirinden kopuk ba\u015fl\u0131klar olarak de\u011fil, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn farkl\u0131 g\u00f6r\u00fcn\u00fcmleri olarak yeniden okur. B\u00f6ylece Hegel\u2019in devlet teorisi, klasik anlam\u0131yla bir hukuk doktrini olmaktan \u00e7\u0131kar; \u00f6zg\u00fcrl\u00fc\u011f\u00fcn kurumsal, tarihsel ve toplumsal ger\u00e7ekle\u015fme bi\u00e7imi h\u00e2line gelir. Bu ba\u011flamda kitap, modern siyaset teorisinin uzun s\u00fcredir tart\u0131\u015ft\u0131\u011f\u0131 temel sorulara da \u0131\u015f\u0131k tutar: Liberalizmi yok etmeden, onun varsay\u0131mlar\u0131n\u0131 nas\u0131l d\u00f6n\u00fc\u015ft\u00fcrebiliriz? \u00d6zg\u00fcrl\u00fck yaln\u0131z bireysel bir irade olarak de\u011fil, toplumsal ger\u00e7eklik i\u00e7inde nas\u0131l var olur? Devlet, bireyi ezen bir otoriteye d\u00f6n\u00fc\u015fmeden \u00f6zg\u00fcrl\u00fc\u011f\u00fc m\u00fcmk\u00fcn k\u0131lan bir form olabilir mi?
\nHegel\u2019de \u00d6zg\u00fcrl\u00fck Felsefesi, hem Hegel uzmanlar\u0131 hem de modern siyasi d\u00fc\u015f\u00fcncenin damarlar\u0131n\u0131 kavramak isteyen okurlar i\u00e7in vazge\u00e7ilmez bir kaynakt\u0131r. \u00d6zg\u00fcrl\u00fc\u011f\u00fcn do\u011fas\u0131na ili\u015fkin en kapsaml\u0131 modern yorumlardan birini a\u00e7\u0131kl\u0131k, tutarl\u0131l\u0131k ve derinlikle sunarak, hem klasik liberalizmin s\u0131n\u0131rlar\u0131n\u0131 hem de \u00e7a\u011fda\u015f siyaset teorisinin imk\u00e2nlar\u0131n\u0131 yeniden d\u00fc\u015f\u00fcnmeye davet eder.<\/p>\n

Utan\u00e7 Devrimci Bir Duygudur<\/strong><\/p>\n

Frederic Gros, \u00c7ev. Olcay Kunal, Yap\u0131 Kredi Yay\u0131nlar\u0131, 2026, 144 s.<\/strong><\/p>\n

Fr\u00e9d\u00e9ric Gros \u0130taat Etmemek\u2019in devam\u0131 niteli\u011findeki Utan\u00e7 Devrimci Bir Duygudur\u2019da, K\u0131ta Avrupa felsefesine \u00f6zg\u00fc zorlu kavramsalla\u015ft\u0131rmalar\u0131n uza\u011f\u0131nda, d\u00fcnyan\u0131n i\u00e7inde bulundu\u011fu duruma dair son derece sade ama etkili felsefi yorumlarda bulunuyor. Karl Marx\u2019\u0131n utan\u00e7 devrimci bir duygudur s\u00f6z\u00fcnden hareketle yeni m\u00fccadele y\u00f6ntemlerine kap\u0131 aralayan bir utan\u00e7 felsefesi in\u015fa eden Gros, deyim (i bozmak) yerindeyse, sol g\u00f6sterip sol vuruyor. Utan\u00e7 Devrimci Bir Duygudur, Annie Ernaux\u2019dan Didier Eribon\u2019a, Primo Levi\u2019den Jacques Lacan\u2019a pek \u00e7ok ismin metinleriyle birlikte, toplumun bu \u00f6nemli duyguyla ili\u015fkisini tersy\u00fcz ederek yeniden tan\u0131ml\u0131yor. Fr\u00e9d\u00e9ric Gros (1965): Felsefeci. L\u2019Institut d\u00e9tudes politiques de Paris\u2019de (Sciences Po) felsefe profes\u00f6r\u00fc. 1999\u2019da Paris-Est-Cr\u00e9teil-Val-de-Marne \u00dcniversitesi\u2019nde Th\u00e9orie de la connaissance et histoire des savoirs: de L\u2019histoire de la folie \u00e0 L\u2019arch\u00e9ologie du savoir ba\u015fl\u0131kl\u0131 doktora tezini savundu. Michel Foucault\u2019nun Coll\u00e8ge de France\u2019ta verdi\u011fi dersleri yay\u0131ma haz\u0131rlad\u0131. Ba\u015fl\u0131ca kitaplar\u0131:Michel Foucault (Presses universitaires de France, \u201cQue sais-je?\u201d dizisi, 1996), Foucault et la folie (Presses universitaires de France, 1997), \u00c9tats de violence: essai sur la fin de la guerre (Gallimard, 2006), Le Principe s\u00e9curit\u00e9 (Gallimard, 2012), Marcher, une philosophie (Carnets Nord, 2008), Poss\u00e9d\u00e9es (Albin Michel, 2016; roman), Y\u00fcr\u00fcmenin Felsefesi, (Kolektif, 2017), Le Gu\u00e9risseur des Lumi\u00e8res (Albin Michel, 2019; roman), La honte est un sentiment r\u00e9volutionnaire (Albin Michel, 2021).<\/p>\n

D\u00fcnyaya Baudrillard\u2019\u0131n Penceresinden Bakmak – Onu Bu \u015eekilde D\u00fc\u015f\u00fcnmeye \u0130ten Nedenleri Anlamak<\/strong><\/p>\n

Fran\u00e7ois L\u2019Yonnet, \u00c7ev. O\u011fuz Adan\u0131r, Do\u011fu Bat\u0131 Yay\u0131nlar\u0131, 2026, 53 s.<\/strong><\/p>\n

Bir d\u00fc\u015f\u00fcncenin b\u00fct\u00fcn\u00fcn\u00fc bir anda kavrayamazs\u0131n\u0131z… Durduk yerde \u201co d\u00fc\u015f\u00fcncenin \u201ci\u00e7ine giremez\/onu yak\u0131ndan tan\u0131yamazs\u0131n\u0131z\u201d, bunun i\u00e7in \u00e7aba harcaman\u0131z gerekir; t\u0131pk\u0131 bir yere girebilmek i\u00e7in hareket edip, yer de\u011fi\u015ftirmenin gerekli olmas\u0131 gibi. \u201cTh\u00e9orie=Kuram\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn birincil anlam\u0131 gezip \u201cba\u015fka yerler\u201d g\u00f6rmektir. (Antik Yunan\u2019da \u201cth\u00e9oros\u201d gezgin, Olimpiyat oyunlar\u0131 s\u0131ras\u0131nda bir el\u00e7ilik heyetini bir yerden al\u0131p ba\u015fka \u015fehirlere g\u00f6t\u00fcrmekle g\u00f6revlendirilmi\u015f ki\u015fi anlam\u0131na geliyordu.) Baudrillard\u2019\u0131n metinleri bug\u00fcn felsefeciler, imge uzmanlar\u0131, ileti\u015fim kuramc\u0131lar\u0131, say\u0131sal verilerle ilgilenenler, sanat\u00e7\u0131lar ya da sinemac\u0131lar a\u00e7\u0131s\u0131ndan temel referanslara d\u00f6n\u00fc\u015fm\u00fc\u015f durumdad\u0131r. \u00c7\u00fcnk\u00fc Baudrillard\u2019\u0131n d\u00fc\u015f\u00fcnsel gezisi ve kehanetleri g\u00fcn\u00fcm\u00fcz i\u00e7in \u00e7ok fazla \u015fey ifade etmektedir. Onun \u00f6ng\u00f6r\u00fclerine birebir tan\u0131kl\u0131k eden bir zaman diliminden ge\u00e7iyoruz \u015fimdi. Baudrillard\u2019\u0131n yak\u0131n \u00e7evresinden Fran\u00e7ois L\u2019Yvonnet, bu konferans metninde, \u00e7a\u011f\u0131m\u0131z\u0131n bu s\u0131ra d\u0131\u015f\u0131 d\u00fc\u015f\u00fcn\u00fcr\u00fcyle ilgin\u00e7 bir yolculu\u011fa \u00e7\u0131kmaktad\u0131r. L\u2019Yvonnet\u2019nin rehberli\u011fi, Baudrillard\u2019\u0131n en temel kavramlar\u0131na nas\u0131l yakla\u015f\u0131lmas\u0131 gerekti\u011fi konusunda bize sa\u011flam ipu\u00e7lar\u0131 sunmaktad\u0131r.<\/p>\n

Hunlar, Roma ve Avrupa\u2019n\u0131n Do\u011fu\u015fu<\/strong><\/p>\n

Hyun Jin Kim, \u00c7ev. F\u0131rat Ender Ko\u00e7yi\u011fit, Ketebe, 2026, 440 s.<\/strong><\/p>\n

Avrupa\u2019n\u0131n do\u011fu\u015fu sadece Roma\u2019n\u0131n \u00e7\u00f6k\u00fc\u015f\u00fc ya da Germen g\u00f6\u00e7leriyle a\u00e7\u0131klanabilir mi? Hyun Jin Kim, Hunlar, Roma ve Avrupa\u2019n\u0131n Do\u011fu\u015fu adl\u0131 bu ezber bozan \u00e7al\u0131\u015fmas\u0131nda, tarihin en b\u00fcy\u00fck jeopolitik ihtilallerinden birini Avrasya merkezli bir perspektifle yeniden yorumluyor. Bat\u0131 merkezli tarihyaz\u0131m\u0131, uzun y\u0131llar boyunca Hunlar\u0131 sadece Roma\u2019y\u0131 y\u0131kan \u201cilkel ve vah\u015fi\u201d bir g\u00fcruh olarak tasvir etmi\u015ftir. Ancak bu kitap, Ammianus Marcellinus gibi Greko-Romen kaynaklar\u0131n yaratt\u0131\u011f\u0131 \u201cvah\u015fi g\u00f6\u00e7ebe\u201d mitini \u00e7\u00f6kerterek Hunlar\u0131n asl\u0131nda y\u00fcksek d\u00fczeyde \u00f6rg\u00fctlenmi\u015f, son derece kompleks bir devlet yap\u0131s\u0131na ve asker\u00ee stratejiye sahip olduklar\u0131n\u0131 kan\u0131tlamaktad\u0131r. Kim, Hunlar\u0131n Orta Asya\u2019daki Xiongnu \u0130mparatorlu\u011fu ile olan k\u00f6kl\u00fc ba\u011flar\u0131n\u0131, step imparatorluklar\u0131n\u0131n karma\u015f\u0131k y\u00f6netim geleneklerini ve bu geleneklerin Avrupa\u2019n\u0131n siyasi haritas\u0131n\u0131 nas\u0131l ba\u015ftan a\u015fa\u011f\u0131 de\u011fi\u015ftirdi\u011fini g\u00f6zler \u00f6n\u00fcne sermektedir. Hunlar, Roma ve Avrupa\u2019n\u0131n Do\u011fu\u015fu, okuru d\u00f6rd\u00fcnc\u00fc ve be\u015finci asr\u0131n \u00e7alkant\u0131l\u0131 d\u00fcnyas\u0131nda bir yolculu\u011fa \u00e7\u0131kar\u0131rken, erken d\u00f6nem Orta\u00e7a\u011f feodalizminin k\u00f6kenlerini \u0130\u00e7 Asya\u2019n\u0131n siyasi pratiklerinde ar\u0131yor. Attila\u2019n\u0131n imparatorlu\u011funun da\u011f\u0131lmas\u0131ndan sonra Avrupa\u2019da y\u00fckselen Odoacer ve B\u00fcy\u00fck Theodoric gibi liderlerin Hun miras\u0131yla olan derin ba\u011flar\u0131n\u0131, Germen kabilelerinin Hunlar sayesinde nas\u0131l devlet kurma kapasitesine ula\u015ft\u0131\u011f\u0131n\u0131 ve modern Avrupa\u2019n\u0131n temellerinin nas\u0131l at\u0131ld\u0131\u011f\u0131n\u0131 ayr\u0131nt\u0131l\u0131 bir tahlille sunuyor.<\/p>\n

Roma Tarihi Cilt 5 – Askeri Monar\u015finin Kurulu\u015fu<\/strong><\/p>\n

Theodor Mommsen, \u00c7ev. Mehmet Ali Erbak, Say Yay\u0131nlar\u0131, 2026, 648 s.<\/strong><\/p>\n

Klasik tarih\u00e7i Theodor Mommsen 1854-1856 y\u0131llar\u0131 aras\u0131nda Roma Tarihi isimli eserini yay\u0131mlad\u0131. \u00c7al\u0131\u015fmalar\u0131 bilim camias\u0131 ve okurlar taraf\u0131ndan b\u00fcy\u00fck be\u011feni toplayan Mommsen 1902 y\u0131l\u0131nda Nobel Edebiyat \u00d6d\u00fcl\u00fc\u2019ne lay\u0131k g\u00f6r\u00fcld\u00fc ve \u201ctarihsel yazma sanat\u0131n\u0131n ya\u015fayan en b\u00fcy\u00fck ustas\u0131\u201d olarak onurland\u0131r\u0131ld\u0131. Roma\u2019y\u0131 y\u00fccelten Ayd\u0131nlanma yakla\u015f\u0131m\u0131n\u0131 reddeden Mommsen bunun yerine yeni ve titiz bir kaynak ele\u015ftirisinin rehberli\u011finde Roma tarihinin mitolojiden ar\u0131nd\u0131r\u0131lmas\u0131n\u0131 sa\u011flad\u0131. Canl\u0131 ve ilgi \u00e7ekici bir tarzda, klasik fikirleri ifade etmek i\u00e7in modern terimleri kullanan Mommsen 19. y\u00fczy\u0131l ile Antik Roma aras\u0131nda paralellikler ortaya koymay\u0131 ba\u015fard\u0131. M\u00d6 1. y\u00fczy\u0131l Roma tarihi ve edebiyat\u0131na canl\u0131 bir \u0131\u015f\u0131k tutan d\u00f6rd\u00fcnc\u00fc cildin ard\u0131ndan, be\u015finci cilt Sulla\u2019n\u0131n yeniden kurulan y\u00f6netimi, oligar\u015finin \u00e7\u00f6k\u00fc\u015f\u00fc, Bat\u0131\u2019n\u0131n teslimiyeti, Eski Cumhuriyet ve yeni monar\u015fi gibi b\u00f6l\u00fcmlerle Roma\u2019da askeri monar\u015finin kurulu\u015funa odaklan\u0131yor.<\/p>\n

Hannah Arendt ve \u0130nsan Haklar\u0131: Ortak Sorumluluk A\u00e7maz\u0131<\/strong><\/p>\n

Peg Birmingham, \u00c7ev. Eren Payda\u015f, Ayr\u0131nt\u0131 Yay\u0131nlar\u0131, 2026, 208 s.<\/strong><\/p>\n

Peg Birmingham bu kitapta Hannah Arendt\u2019in insan haklar\u0131 du\u0308\u015fu\u0308ncesindeki en zor du\u0308\u011fu\u0308mlerden birini a\u00e7maya \u00e7al\u0131\u015f\u0131r. Arendt\u2019in \u201chaklara sahip olma hakk\u0131\u201d formu\u0308lasyonu insan haklar\u0131n\u0131 siyasal bir ontoloji meselesi olarak kavrayabilmek i\u00e7in bir dayanak sunar m\u0131, yoksa kimi yorumlarda \u00f6ne su\u0308ru\u0308ldu\u0308\u011fu\u0308 gibi felsefi temelden yoksun, retorik bir ara\u00e7 olarak m\u0131 kal\u0131r?
\nBirmingham bu sorunun yan\u0131t\u0131n\u0131 ararken Arendt\u2019in \u201cdo\u011fumluluk\u201d kavram\u0131n\u0131 merkeze al\u0131r. Bu olgunun bar\u0131nd\u0131rd\u0131\u011f\u0131 ontolojik \u00e7ekirde\u011fi a\u00e7\u0131\u011fa \u00e7\u0131karmak i\u00e7in Arendt\u2019in farkl\u0131 zaman ve ba\u011flamlarda kaleme ald\u0131\u011f\u0131 metinleri kateder. Augustinus\u00e7u sevgi ediminden Kafka\u2019n\u0131n \u00f6yku\u0308lerine, Benjamin\u2019in gu\u0308nlu\u0308klerinden \u0130kinci Du\u0308nya Sava\u015f\u0131 sonras\u0131 tart\u0131\u015fmalara uzanan bu metinler boyunca Birmingham, do\u011fumlulu\u011fun insan varolu\u015funu nas\u0131l siyasal bir anlam ufkuna yerle\u015ftirdi\u011fini izler. \u0130nsan\u0131n du\u0308nyaya her defas\u0131nda bir ba\u015flang\u0131\u00e7 olarak geli\u015fi, yeni bir \u015fey ba\u015flatma ve eyleme ge\u00e7me kapasitesi, ba\u015fkalar\u0131n\u0131n kar\u015f\u0131s\u0131nda g\u00f6ru\u0308nu\u0308r olma ve tan\u0131nma ihtiyac\u0131, haklara sahip olmay\u0131 bir du\u0308nyaya ait olman\u0131n siyasal ko\u015fulu olarak du\u0308\u015fu\u0308nmenin imk\u00e2n\u0131n\u0131 a\u00e7ar. Ancak kitap, bu imk\u00e2n\u0131 iyimser bir ortakl\u0131k vaadiyle s\u0131n\u0131rl\u0131 tutmaz. Zira Birmingham, bu olanaklar\u0131 ara\u015ft\u0131r\u0131rken Arendt\u2019te ortak insanl\u0131k fikrinin ta\u015f\u0131d\u0131\u011f\u0131 rahats\u0131z edici yu\u0308ku\u0308 de merkeze al\u0131r. Tiksinti, korku, haz ve minnettarl\u0131k gibi deneyimler birlikte ya\u015faman\u0131n duygulan\u0131msal e\u015fi\u011finde i\u00e7 i\u00e7e ge\u00e7er ve Arendt\u2019in \u201cortak sorumluluk a\u00e7maz\u0131\u201d dedi\u011fi \u015feyin etraf\u0131nda bulu\u015fur. Birmingham, bu kitab\u0131nda \u201chaklara sahip olma hakk\u0131\u201dn\u0131 bu a\u00e7maz u\u0308zerinden, bir gu\u0308vence olarak de\u011fil, siyasal olan\u0131n k\u0131r\u0131lgan ama vazge\u00e7ilmez ko\u015fulu olarak yeniden du\u0308\u015fu\u0308nmeye davet eder.<\/p>\n

Othello Venedikli Ma\u011fribi Tragedyas\u0131<\/strong><\/p>\n

William Shakespeare, \u00c7Ev. Emine Ayhan, Akademim Yay\u0131nc\u0131l\u0131k, 2026, 496 s.<\/strong><\/p>\n

Shakespeare’in Othello tragedyas\u0131, ba\u015fl\u0131\u011f\u0131n\u0131n da telkin etti\u011fi gibi kimlik kavram\u0131n\u0131, k\u00fclt\u00fcrler, \u0131rklar, dinler aras\u0131 bir \u00e7at\u0131\u015fma kisvesiyle s\u00fcrd\u00fcr\u00fclen payla\u015f\u0131m sava\u015f\u0131n\u0131n ortas\u0131nda yer alan, sembolik enerji y\u00fckl\u00fc bir co\u011frafyada, K\u0131br\u0131s’ta, s\u0131nar. Sahnede kendi s\u0131n\u0131r\u0131na g\u00f6t\u00fcr\u00fcl\u00fcp o s\u0131n\u0131rda kar\u015f\u0131t\u0131na d\u00f6n\u00fc\u015fmekle s\u0131nanmayan bir kategorik ikilik yok gibidir: Venediklilik nerede ba\u015flar, Ma\u011fribilik nerede biter? Uygar-barbar, H\u0131ristiyan-M\u00fcsl\u00fcman, Avrupal\u0131-T\u00fcrk, beyaz-siyah, yurtta\u015fyabanc\u0131, militer-domestik, kad\u0131nerkek, iyi-k\u00f6t\u00fc, insan-hayvan, epikromantik aras\u0131ndaki ge\u00e7irimsiz g\u00f6r\u00fcnen s\u0131n\u0131rlar\u0131 kimler, nas\u0131l belirler? \u015eiddetli duygulan\u0131mlarla beraber \u015fiddetin a\u00e7\u0131\u011fa \u00e7\u0131kt\u0131\u011f\u0131 bu s\u0131n\u0131rlarda iktidar\u0131n dili ve dilin iktidar\u0131 bedenleri d\u00fcnya tarihi sahnesinde nas\u0131l oynat\u0131r? Oyun, bug\u00fcne uzanan problemlerine duyarl\u0131 yeni \u00e7evirisi, matbu ve performatif yolculu\u011funa ili\u015fkin sunu\u015fu ve ayr\u0131nt\u0131l\u0131 son notlar\u0131yla merakl\u0131 okurlar\u0131n\u0131 bekliyor.<\/p>\n

\u00c7a\u011fda\u015f\u0131m\u0131z Brecht – Epik Diyalektik Tiyatronun G\u00fcncelli\u011fi ve Tarihselli\u011fi<\/strong><\/p>\n

Erkal Umut, Mitos Boyut Yay\u0131nlar\u0131, 2026, 152 s.<\/strong><\/p>\n

Epik-diyalektik tiyatro, sahne ile seyirci aras\u0131ndaki ili\u015fkide d\u00fc\u015f\u00fcnsel \u00fcretkenli\u011fi m\u00fcmk\u00fcn k\u0131labilecek teatral olanaklar\u0131 diyalektik y\u00f6ntemle ortaya koyan bir kuramd\u0131r.
\nAncak bu kuram, ne bir \u201csahneleme k\u0131lavuzu\u201d ne de olay ve olgular\u0131 a\u00e7\u0131klamak i\u00e7in kullan\u0131labilecek haz\u0131r \u201canahtarlar\u201d dizisidir. Aksine, bu \u201canahtarlar\u0131n\u201d nas\u0131l \u00fcretilebilece\u011fine dair \u00f6neriler sunar. K\u0131sacas\u0131, her kap\u0131y\u0131 a\u00e7acak \u201canahtarlar\u201d vermek yerine, anahtar yap\u0131m\u0131n\u0131 \u00f6\u011frenmeyi m\u00fcmk\u00fcn k\u0131lan bilimsel bilgiyi i\u015faret eder. Brecht’i \u00e7a\u011fda\u015f olarak nitelendirmenin anlam\u0131 tam olarak burada kar\u015f\u0131l\u0131\u011f\u0131n\u0131 bulur. Onu \u00e7a\u011fda\u015f k\u0131lan, yaln\u0131zca bilimsel d\u00fc\u015f\u00fcnceyi sanat alan\u0131nda ge\u00e7erli k\u0131lmas\u0131 de\u011fil; ayn\u0131 zamanda, g\u00fcn\u00fcm\u00fcze dek varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcren kapitalist sistemle hesapla\u015fmay\u0131 g\u00fcn\u00fcm\u00fczde de s\u00fcrd\u00fcren bir d\u00fc\u015f\u00fcnsel konumda yer almas\u0131d\u0131r.<\/p>\n

Do\u011fu Avrupa Sinemalar\u0131: Milliyet\u00e7ilik Sosyalizm Avrupac\u0131l\u0131k<\/strong><\/p>\n

Kolektif, Doruk Yay\u0131nlar\u0131, 2026, 673 s.<\/strong><\/p>\n

Do\u011fu Avrupa ve Balkan sinemalar\u0131n\u0131 global bir bak\u0131\u015fla ele alan bu kitap, b\u00f6lgede olu\u015fan milliyet\u00e7ilik, sosyalizm ve Avrupac\u0131l\u0131\u011f\u0131n konumunu \u00e7e\u015fitli film deneyimleri \u00fczerinden de\u011ferlendiriyor. “Sinema, bizim i\u00e7in sanatlar\u0131n en \u00f6nemlisidir” politik slogan\u0131ndan sineman\u0131n devletle\u015ftirilmesine, e\u011fitime e\u015flik eden yeni bir \u00f6\u011frenme bi\u00e7iminden estetik zevke uzanan \u00e7ok y\u00f6nl\u00fc karakteriyle birbirinden ilgin\u00e7 “K\u0131z\u0131l Perdeler” hakk\u0131nda y\u00fcz otuz y\u0131l\u0131 kapsayan bilgi ve analizler sunuyor. Bu \u00e7er\u00e7evede b\u00f6lge \u00fclkelerinin siyasi ve k\u00fclt\u00fcrel tarihlerini, g\u00fcndelik ya\u015famlar\u0131nda sineman\u0131n rol\u00fcn\u00fc, Berlin Duvar\u0131’n\u0131n in\u015fas\u0131ndan \u00e7\u00f6k\u00fc\u015f\u00fcne uzanan efsanesini, 1956 Budape\u015fte, 1968 Prag, 1980 Polonya ayaklanmalar\u0131n\u0131, Yugoslavya’n\u0131n kurulu\u015fu ve da\u011f\u0131lmas\u0131n\u0131, Ukrayna’n\u0131n ac\u0131 tarihini, Yunan g\u00fczelli\u011fini, Romanya, Bulgaristan, Arnavutluk ile yeni kurulan Makedonya, Kosova, Bosna-Hersek, Slovenya, S\u0131rbistan ve H\u0131rvatistan’\u0131n sinematografik manzaralar\u0131n\u0131 g\u00f6z \u00f6n\u00fcne seriyor.<\/p>\n","protected":false},"excerpt":{"rendered":"

Mikrobiyom – Canl\u0131l\u0131\u011f\u0131n Karanl\u0131k Maddesi James Kinross, \u00c7ev. Sevkan Uzel, Metis Yay\u0131nlar\u0131, 2026, 376 s. \u00e7imizde koca bir evren var: trilyonlarca bakterinin yan\u0131 s\u0131ra arkeler, mantarlar, vir\u00fcsler gibi di\u011fer \u201cmikroplardan\u201d olu\u015fan k\u0131p\u0131r k\u0131p\u0131r bir evren. Ve biz bu evrenin sa\u011fl\u0131\u011f\u0131m\u0131z\u0131n her y\u00f6n\u00fc i\u00e7in ne kadar \u00f6nemli oldu\u011funu daha yeni yeni anl\u0131yoruz. Tecr\u00fcbeli cerrah ve mikrobiyom […]<\/p>\n","protected":false},"author":672,"featured_media":67505,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[10479,38,513,510,511],"tags":[10096],"class_list":["post-67504","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-264-sayi","category-dergi-sayilari","category-kitapcil","category-surekli-bolumler","category-yayin-dunyasi","tag-yeni-cikan-kitaplar"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/67504","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\/672"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=67504"}],"version-history":[{"count":1,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/67504\/revisions"}],"predecessor-version":[{"id":67506,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/67504\/revisions\/67506"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/67505"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=67504"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=67504"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=67504"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}