\u0130slam \u00fczerine yazmak benim i\u00e7in sadece bir estetik de\u011ferdir ve bu de\u011fer sadece ya\u015fayan \u0130slam\u2019a y\u00f6neliktir, hen\u00fcz hayata uygulanmam\u0131\u015f teorik bir \u0130slam bu makalenin konusu de\u011fildir; dolay\u0131s\u0131yla \u201chakiki \u0130slamiyet\u201d, \u201csahte \u0130slamiyet\u201d ve daha bir\u00e7ok \u0130slam t\u00fcrleri burada tart\u0131\u015f\u0131lmayacakt\u0131r: Reel \u0130slam her yerde kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131z \u0130slam\u2019d\u0131r ve bu da do\u011frudan estetik alg\u0131lay\u0131\u015f\u0131m kapsam\u0131na girmektedir. Reel \u0130slam \u00fczerine d\u00fc\u015f\u00fcnmek ve yazmak bir l\u00fcks\u00fcm de\u011fildir, daha \u00e7ok zaruri bir reaksiyondur.<\/p>\n
Psikoanalizin kurucusu Freud, genel olarak din olgusunu bir ruhsal hastal\u0131k olarak adland\u0131r\u0131r, ona g\u00f6re din evrensel bir nevrozdur, demek oluyor ki d\u00fcnyada varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcren insanlar\u0131n b\u00fcy\u00fck bir k\u0131sm\u0131 do\u011frudan hastad\u0131r. Ona g\u00f6re insandaki din gereksiniminin k\u00f6keni ana-baba sorunsal\u0131nda yatmaktad\u0131r; her \u015feye muktedir y\u00fcce Tanr\u0131, anne ve baba sevgisinin ve onlar\u0131n koruyucu rol\u00fcn\u00fcn s\u00fcblime edilmesidir. Erginlik \u00e7a\u011f\u0131nda anne ve babas\u0131nda bulamad\u0131\u011f\u0131 bu muktedir g\u00fcc\u00fc Tanr\u0131\u2019da bulaca\u011f\u0131n\u0131 sanan insan, hayvan t\u00fcrleri aras\u0131nda en zay\u0131f olan\u0131d\u0131r; ebeveynlerin yard\u0131m\u0131na en \u00e7ok ve en uzun s\u00fcre gereksinimi olan insand\u0131r. Psikolojik a\u00e7\u0131dan korunmaya ihtiyac\u0131 olan \u00e7ocuk, erginle\u015fti\u011finde do\u011fa g\u00fc\u00e7lerine kar\u015f\u0131 \u00e7aresiz ve zavall\u0131 oldu\u011funu anlayacakt\u0131r. Demek ki din, Marx\u2019\u0131n iddia etti\u011fi gibi bir afyon de\u011fil, ana g\u00f6\u011fs\u00fcd\u00fcr, ba\u015fka bir ifadeyle, din Varl\u0131k duygusunun yaratt\u0131\u011f\u0131 \u00e7aresizlikten, psikolojik zaaftan kaynaklanmaktad\u0131r. Psikoanaliz, saplant\u0131n\u0131n ikinci \u00f6nemli nedenini ya\u015fan(a)mayan ve bast\u0131r\u0131lan cinsellikte g\u00f6r\u00fcr. Psikoanalize benzer yakla\u015f\u0131m\u0131 felsefede de g\u00f6rmekteyiz, \u00f6zellikle Max Scheler ve varolu\u015f\u00e7u Martin Heidegger gibi d\u00fc\u015f\u00fcn\u00fcrler, insan\u0131n, do\u011fa g\u00fc\u00e7leri kar\u015f\u0131s\u0131nda bo\u015flu\u011fa ya da Hi\u00e7\u2019e d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc vurgularlar ve bu bo\u015fluktan kurtulman\u0131n gereklili\u011fini dinlerde ve daha sonra ideolojilerde arad\u0131\u011f\u0131n\u0131 ifade ederler. \u00d6rne\u011fin \u0130brahim dinine mensup Yahudilik, H\u0131ristiyanl\u0131k ve \u0130slam dinleri bu bo\u015fluktan ka\u00e7\u0131\u015f ediminden olu\u015fmu\u015flard\u0131r. Ger\u00e7ek olgusundan tamamen uzakla\u015fan \u0130brahim, kendi \u00e7ocu\u011funu Tanr\u0131ya kurban olarak sunabilecek kadar psikozun esiri olmu\u015ftur. \u0130lkel ve barbar toplumlarda rit\u00fcel olarak uygulanan insan kurban\u0131, \u0130brahim\u2019in ediminde doruk noktas\u0131na ula\u015fm\u0131\u015f ve nitekim Tanr\u0131n\u0131n m\u00fcdahalesiyle son bulmu\u015ftur. \u0130brahim fig\u00fcr\u00fc ilgin\u00e7 bir karaktere sahiptir: t\u00fcm putlar\u0131 tek tek k\u0131rarak, k\u0131rd\u0131\u011f\u0131 putlar\u0131n yerine asla k\u0131r\u0131lmayacak olan tek Tanr\u0131 putunu yerle\u015ftirmi\u015ftir. \u0130brahim\u2019in tek tutarl\u0131 takip\u00e7isi \u0130slam\u2019d\u0131r, \u00e7\u00fcnk\u00fc bu \u00fc\u00e7 tek tanr\u0131l\u0131 dinler aras\u0131nda de\u011fi\u015fmeyen ya da neredeyse hi\u00e7 de\u011fi\u015fmeyen din \u0130slam\u2019d\u0131r. Bat\u0131 d\u00fcnyas\u0131nda ya\u015fanan R\u00f6nesans, Yahudi dinini \u00f6zellikle de H\u0131ristiyan dinini b\u00fcy\u00fck \u00f6l\u00e7\u00fcde de\u011fi\u015ftirebilmi\u015ftir, \u0130slamiyet\u2019te ise de\u015fi\u011fim c\u00fczi miktardad\u0131r. Reel \u0130slam, Mezopotamya\u2019da ba\u015flay\u0131p g\u00fcn\u00fcm\u00fcze kadar s\u00fcregelen medeniyetten pay\u0131n\u0131 alamam\u0131\u015ft\u0131r ve \u0130slam dini i\u00e7erisinde geli\u015fmeye y\u00f6nelen bireyler ve topluluklar Ortodoks ya da egemen olan \u0130slam taraf\u0131ndan bast\u0131r\u0131lm\u0131\u015ft\u0131r. \u00d6rne\u011fin Antik Yunan felsefesini devam ettiren Arap Felsefesi Ortodoks M\u00fcsl\u00fcmanlar\u0131n yani g\u00fcn\u00fcm\u00fcz reel \u0130slamiyet\u2019in k\u00f6kenleri ya da \u00f6nc\u00fcleri say\u0131labilen \u0130slam g\u00fc\u00e7lerince sona erdirilmi\u015ftir.<\/p>\n
\u0130slam \u00fclkelerini inceledi\u011fimizde klasik psikoanalizin her iki tezinin de tam olarak onayland\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. Bunu g\u00f6rmek i\u00e7in bu \u00fclkeleri uzun uzad\u0131ya incelemeye gerek bile yoktur, \u00e7\u00fcnk\u00fc \u0130slamiyet esas olarak sembollere dayand\u0131\u011f\u0131 i\u00e7in, sembollerin ard\u0131nda yatan\u0131 g\u00f6rmek \u00e7ok kolay. Cinselli\u011fin g\u00f6rd\u00fc\u011f\u00fc topyek\u00fbn bask\u0131y\u0131 insan\u0131n di\u011fer hi\u00e7bir do\u011fal d\u00fcrt\u00fcs\u00fc g\u00f6rmemi\u015ftir ve cinsellik \u0130slam \u00fclkelerinde devasa bir korku filmidir. Bu \u00fclkelerdeki 1968 Ku\u015fa\u011f\u0131 da cinselli\u011fi politik bir ideolojinin egemenli\u011fine almaktan \u00f6teye gidememi\u015ftir (1).<\/p>\n
Bir \u015fark\u0131 ritmik bir b\u00fcnyedir ve melodik bir birlik sa\u011flar ve bu birlik bir\u00e7ok \u00f6l\u00e7\u00fc ile ifade edilebilir. Ate\u015fin \u00e7evresinde edilen dans buna \u00f6rnektir. Burada estetik bir de\u011ferin varl\u0131\u011f\u0131 vurgulan\u0131rken ayn\u0131 zamanda bir rit\u00fcel de sahnelenmektedir. Rit\u00fcel armonik bir b\u00fct\u00fcnl\u00fc\u011f\u00fc sa\u011flayabilen bir edimdir. Tekrarlay\u0131c\u0131 karakterinden dolay\u0131 nevroza pek yak\u0131n gibi g\u00f6z\u00fckse de, psikolojik bir zaaf i\u00e7ermedi\u011finden ve zora dayal\u0131 bir karakter ta\u015f\u0131mad\u0131\u011f\u0131ndan nevrozdan pek uzakt\u0131r. Rit\u00fcel zaman ve i\u00e7erik a\u00e7\u0131s\u0131ndan \u00f6zg\u00fcr karaktere sahiptir; \u015fu yerde, \u015fu saatte, \u015fu kadar olmak zorunda de\u011fildir ve \u00f6zellikle de \u201cbunu yapmak zorunday\u0131m\u201d \u00f6zelli\u011fine sahip de\u011fildir. \u015eaman\u0131n dans\u0131nda saplant\u0131 g\u00f6remiyorum, \u015eaman trans yoluyla a\u015fk\u0131n ve deney\u00fcst\u00fc d\u00fcnyay\u0131 ke\u015ffe y\u00f6nelirken, reel M\u00fcsl\u00fcman, \u00f6te d\u00fcnyada cinsel sefa i\u00e7eren cennete eri\u015fmek i\u00e7in g\u00fcnde be\u015f kez namaz k\u0131lar. Her iki durumda da rit\u00fcele kutsall\u0131k y\u00fcklenirken, \u015eaman Kutsal\u2019da fenomeni anlamay\u0131 ama\u00e7lar, reel M\u00fcsl\u00fcman ise, kendini Kutsal\u2019a teslim eder ve ona boyun e\u011fer, bu durumda reel M\u00fcsl\u00fcman d\u00fc\u015f\u00fcnmez olur, \u00e7\u00fcnk\u00fc onun ad\u0131na d\u00fc\u015f\u00fcnen Kutsal\u2019d\u0131r art\u0131k. Dolay\u0131s\u0131yla namaz zorunlu ve \u015fart olma karakteri ta\u015f\u0131r, bu da ki\u015fiyi psikolojik a\u00e7\u0131dan hapseder. Tekrarlamak edimi, namazda rit\u00fcel olmaktan \u00e7\u0131k\u0131p saf monoton ve saplant\u0131 karakteri al\u0131r. Onlarca ve y\u00fczlerce saplant\u0131 M\u00fcsl\u00fcman ki\u015fiyi hapseder, bu da bu ki\u015fiyi normal g\u00fcndelik hayattan al\u0131koyar: M\u00fcsl\u00fcman yarat\u0131c\u0131 olamaz, de\u011fi\u015femez, objektif-bilgi edinemez, i\u00e7inde ya\u015fad\u0131\u011f\u0131 \u00e7a\u011f\u0131 alg\u0131layamaz, analiz edemez, bilimsel y\u00f6ntem kullanamaz, mant\u0131ksal d\u00fc\u015f\u00fcn\u00fcp hareket edemez. Bu nedenle de tutucudur, muhafazak\u00e2rd\u0131r, a\u015f\u0131r\u0131d\u0131r, tek yanl\u0131d\u0131r, hor g\u00f6r\u00fc\u015fl\u00fcd\u00fcr, mizah zek\u00e2s\u0131ndan yoksundur ve ba\u015fkalar\u0131 i\u00e7in tehlikelidir. \u0130slam \u00fclkelerinde ya\u015fanan, reel \u0130slam budur.<\/p>\n
Ba\u015fka bir \u00f6rnek: Estetik bir de\u011fer ta\u015f\u0131mayan t\u00fcrban gibi reel \u0130slami \u00f6rt\u00fcnmeler, haz ve zevkten uzakt\u0131rlar. Genel \u00f6rt\u00fcnme genel olarak \u00fc\u00e7 karakter i\u00e7erir: korunma, ar ve estetik de\u011fer (haz, zevk vb.). Bedenini \u0130slami \u00f6rt\u00fcnmelerle sergileyen M\u00fcsl\u00fcman kad\u0131n, istedi\u011fi an o \u00f6rt\u00fcy\u00fc \u00e7\u0131kar\u0131p bir kenara koyamaz, bunu yapacak olsa, i\u00e7inde bulundu\u011fu psikoz sistemini k\u0131rar ve bozar. \u0130slami \u00f6rt\u00fcnme \u201cbunu yapmak zorunday\u0131m\u201d karakteri ta\u015f\u0131r. M\u00fcsl\u00fcman kad\u0131n \u00f6rt\u00fc m\u00fcptelas\u0131d\u0131r, sigara i\u00e7mekten kurtulamayan ki\u015fi gibi. K\u0131z\u0131lderili Reis, Beyaz Adama bar\u0131\u015f \u00e7ubu\u011funu sunarken sadece k\u00fclt\u00fcrel bir rit\u00fcel sergilemektedir. Beyaz Adam ise sigara ba\u011f\u0131ml\u0131s\u0131 olmu\u015ftur. Yal\u0131n Varl\u0131k kar\u015f\u0131s\u0131nda u\u00e7uruma d\u00fc\u015fen Beyaz Adam ve M\u00fcsl\u00fcman, s\u0131cak ve koruyucu ana kuca\u011f\u0131n\u0131 yans\u0131tan Tanr\u0131ya sar\u0131l\u0131rlar. Denize d\u00fc\u015fen bal\u0131\u011fa sar\u0131l\u0131r, evet, b\u00f6yledir, bu bal\u0131k bir de balina ise.<\/p>\n
M\u00fcsl\u00fcman \u00fclkeler aras\u0131nda T\u00fcrkiye\u2019nin \u015fu ana kadar \u201cilericili\u011fini\u201d ve modernli\u011fini bir par\u00e7a da olsa hen\u00fcz koruyabilmesinin nedeni T\u00fcrklerin kendi k\u00f6kenlerini tam olarak yitirmemi\u015f olmalar\u0131ndan kaynaklan\u0131yor: \u015eamanist \u00f6\u011feler bu k\u00fclt\u00fcrde h\u00e2l\u00e2 ya\u015famaktad\u0131r. Di\u011fer bir nedeni ise, \u2018Atat\u00fcrk\u2019 ad\u0131na lay\u0131k g\u00f6r\u00fclen tanr\u0131tan\u0131maz bir T\u00fcrk\u2019\u00fcn \u0130slamiyet\u2019in muhafazak\u00e2r karakterini \u00e7ok iyi kavram\u0131\u015f ve bunu engellemeye, ya\u015fatmamaya \u00e7al\u0131\u015fm\u0131\u015f olmas\u0131d\u0131r. Atat\u00fcrk, psikoanaliz ve felsefeden uzak da olsa, modern bir toplumun sosyolojik ve politik temellerini analiz edebilmi\u015ftir. \u0130\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z post-modern de\u011ferler-d\u00fcnyas\u0131nda ise klasik psikoanaliz ve genel felsefi de\u011ferler, ayd\u0131nlanma (vb.) i\u00e7selle\u015ftirilip ya\u015fand\u0131ktan sonra geriye de\u011ferlerin yoklu\u011fu kalm\u0131\u015ft\u0131r; bir a\u00e7\u0131dan y\u00fczeysel bir Nietzschecilik h\u00e2kim olup sefa s\u00fcrmektedir; bu sefa y\u00fczeyselli\u011finden \u00f6t\u00fcr\u00fc yokluk sefaletini de beraberinde getirmi\u015ftir. Asl\u0131nda Nietzsche\u2019nin, \u00f6nceli Max Stirner\u2019den devrald\u0131\u011f\u0131 \u00f6\u011fretiyi bir Showmaster karakteriyle sunmas\u0131, post-modern ya\u015fant\u0131n\u0131n \u015fu anki durumunu anla\u015f\u0131l\u0131r k\u0131l\u0131yor. Freud\u2019\u00fcn nevroz analizleri ve Nietzsche\u2019nin H\u0131ristiyanl\u0131kla bo\u011fu\u015fmalar\u0131 temel olarak Stirner\u2019i an\u0131msat\u0131r, Stirner saplant\u0131yla ilgili \u015f\u00f6yle der:<\/p>\n
\u201cSen ka\u00e7\u0131ks\u0131n be insan! Kafas\u0131nda b\u00fcy\u00fck \u015feyler ve tanr\u0131lar d\u00fcnyas\u0131 kuran ve kurduklar\u0131na da inanan Sen, hayaletler \u00fclkesi kurup kendini onlara kar\u015f\u0131 vazifelendiriyorsun, oysa o, Sana el sallayan bir idealdir. Senin saplant\u0131n var! \u015eaka yapt\u0131\u011f\u0131m\u0131 ya da mecazili konu\u015ftu\u011fumu sanma,\u00a0 y\u00fcksekliklere tutunanlar\u0131, insanlar\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011funu, neredeyse d\u00fcnyadaki t\u00fcm insanlar\u0131 ger\u00e7ek deliler olarak g\u00f6r\u00fcyorum, t\u0131marhanelik deliler. \u2018Saplant\u0131\u2019 diye neye derler?\u00a0 \u0130nsanlar\u0131 egemenli\u011fine alm\u0131\u015f bir d\u00fc\u015f\u00fcnceye. [\u2026] \u00d6rne\u011fin, bir\u00e7ok gazetelerimizde i\u015flenen t\u00f6re, yasa, H\u0131ristiyanl\u0131k ve benzeri aptal ve bo\u015f laflar, saplant\u0131 ve ka\u00e7\u0131klar\u0131n zevzekli\u011fi de\u011fil mi? Ve i\u00e7inde gezindikleri t\u0131marhanenin \u00e7ok b\u00fcy\u00fck olmas\u0131ndand\u0131r ki,\u00a0 \u00f6zg\u00fcrce dola\u015ft\u0131klar\u0131 san\u0131lmaktad\u0131r.\u00a0 B\u00f6yle bir ka\u00e7\u0131\u011f\u0131n saplant\u0131s\u0131na dokunun da g\u00f6r\u00fcn, Sizi arkadan vuracak kadar sinsi ve haindir.\u201d (2)<\/p>\n
<\/p>\n
\u015eimdi, saplant\u0131n\u0131n nedenlerini incelerken, Bat\u0131\u2019n\u0131n d\u00fc\u015ft\u00fc\u011f\u00fc tuza\u011f\u0131 iyi kavramak gerekiyor. Bu nedenle de psikoanalizi ve felsefeyi \u015faman unsurlarla bir arada tart\u0131\u015fmak gerekiyor, \u00e7\u00fcnk\u00fc Reel \u0130slam\u2019da g\u00f6rd\u00fc\u011f\u00fcm\u00fcz \u0130slamiyet saplant\u0131s\u0131, rit\u00fcel-nevroz sorunsal\u0131n\u0131 \u00e7\u0131kmaza s\u00fcr\u00fckl\u00fcyor. Atat\u00fcrk, Bat\u0131\u2019dan baz\u0131 de\u011ferler \u00f6d\u00fcn\u00e7 al\u0131rken, Bat\u0131\u2019n\u0131n tuza\u011f\u0131na d\u00fc\u015fmemeye \u00f6zen g\u00f6steriyordu, oysa onun ard\u0131llar\u0131, Kemalizm vb., ayd\u0131nlanmay\u0131 Bat\u0131 \u00f6zentisi olarak hayata uygulad\u0131lar ve di\u011fer taraftan \u0130slam kesimleri, saplant\u0131l\u0131 d\u00fc\u015f\u00fcn\u00fc\u015f ve davran\u0131\u015flar\u0131n\u0131 s\u00fcrd\u00fcrmeye devam ettiler. \u0130\u015fte bu durumda T\u00fcrkiye kendini \u00e7\u0131kmaz soka\u011fa ta\u015f\u0131d\u0131. Bug\u00fcn T\u00fcrkiye, Reel \u0130slamiyet\u2019ten ar\u0131nacak olsa,\u00a0 Bat\u0131\u2019n\u0131n post-modern tuza\u011f\u0131na d\u00fc\u015fmeye haz\u0131r durumdad\u0131r – bir m\u00fcpteladan ba\u015fka bir m\u00fcptelaya d\u00fc\u015fmeye uygundur. Oysa \u015fair ezelden beri gidilecek yolu g\u00f6rm\u00fc\u015ft\u00fcr \u2013 ideolojisiz, unvans\u0131z, r\u00fctbesiz, saplant\u0131s\u0131z ve ar\u0131: \u201c\u00dcryan geldim yine \u00fcryan giderim.\u201d<\/p>\n
<\/p>\n
D\u0130PNOTLAR<\/strong><\/p>\n 1) T\u00fcrkiye\u2019de sol, bilin\u00e7li s\u00fcblime s\u00fcrecini bile ger\u00e7ekle\u015ftirememi\u015ftir, s\u00fcblime edebilseydi yarat\u0131c\u0131 bir ya\u015fam tarz\u0131 sunabilecek duruma gelebilirdi belki, ama bunun yerine \u0130slam\u2019a alternatif olarak se\u00e7ti\u011fi Sosyalizm-dini ad\u0131na cinsel enerjiyi bast\u0131rm\u0131\u015ft\u0131r. Bat\u0131 d\u00fcnyas\u0131, alt-bilinci sahneye ta\u015f\u0131rken (\u00c7i\u00e7ek ku\u015fa\u011f\u0131, Rock, Dadaizm, s\u00fcrrealizm vb.), \u0130slam \u00fclkelerinde kendilerine \u201cilerici\u201d, \u201cmodern\u201d \u201c(d)evrimci\u201d diyen birey ve topluluklar, ba\u011fl\u0131 olduklar\u0131 ideolojileri birer tek tanr\u0131l\u0131 dine d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015flerdir. O y\u0131llardaki en radikal, en ilerici TR Cumhuriyeti solcusu, yine o y\u0131llardaki en gerici ve en tutucu bir Alman H\u0131ristiyan\u2019dan \u00e7ok daha tutucu ve \u00e7ok daha muhafazak\u00e2r oldu\u011funu kan\u0131tlam\u0131\u015ft\u0131r. Sol\u2019un t\u00fcm politik sembolleri bast\u0131r\u0131lan cinselli\u011fe i\u015faret eder. Sol, Milli G\u00fcvenlik Kurulu ile ayn\u0131 d\u00fczeyde olup Atat\u00fcrk\u2019\u00fcn tanr\u0131tan\u0131mazl\u0131\u011f\u0131n\u0131 g\u00f6remeyecek kadar da M\u00fcsl\u00fcman\u2019d\u0131r.<\/p>\n 2) Max Stirner: Der Einzige und sein Eigentum (Biricik ve M\u00fclkiyeti). Reclam, Stuttgart 1981, s. 46. \u00c7eviri: H\u0130T.<\/p>\n <\/p>\n \u0130slam \u00fczerine yazmak benim i\u00e7in sadece bir estetik de\u011ferdir ve bu de\u011fer sadece ya\u015fayan \u0130slam\u2019a y\u00f6neliktir, hen\u00fcz hayata uygulanmam\u0131\u015f teorik bir \u0130slam bu makalenin konusu de\u011fildir; dolay\u0131s\u0131yla \u201chakiki \u0130slamiyet\u201d, \u201csahte \u0130slamiyet\u201d ve daha bir\u00e7ok \u0130slam t\u00fcrleri burada tart\u0131\u015f\u0131lmayacakt\u0131r: Reel \u0130slam her yerde kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131z \u0130slam\u2019d\u0131r ve bu da do\u011frudan estetik alg\u0131lay\u0131\u015f\u0131m kapsam\u0131na girmektedir. Reel \u0130slam \u00fczerine […]<\/p>\n","protected":false},"author":774,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[102,535],"tags":[561],"class_list":["post-9258","post","type-post","status-publish","format-standard","hentry","category-65-sayi","category-forum","tag-forum"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/9258","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\/774"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=9258"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/9258\/revisions"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=9258"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=9258"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=9258"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}\n