{"id":1880,"date":"2025-08-19T12:05:19","date_gmt":"2025-08-19T12:05:19","guid":{"rendered":"http:\/\/www.lopsssdoner.com\/?p=1880"},"modified":"2025-08-19T12:05:21","modified_gmt":"2025-08-19T12:05:21","slug":"tekil-tumel-geriliminde-kendini-kuran-avrupa","status":"publish","type":"post","link":"https:\/\/www.abchukuk.com\/index.php\/2025\/08\/19\/tekil-tumel-geriliminde-kendini-kuran-avrupa\/","title":{"rendered":"Tekil-t\u00fcmel Geriliminde Kendini Kuran Avrupa"},"content":{"rendered":"\n
Prof. Dr. Bet\u00fcl \u00c7otuks\u00f6ken
Maltepe \u00dcniversitesi
Fen-Edebiyat Fak\u00fcltesi<\/em><\/td><\/tr>
Felsefenin yap\u0131s\u0131 ve i\u015flevi\/i\u015flevleri, k\u00fclt\u00fcr\u00fcn, t\u00fcm \u00f6\u011feleriyle boyutland\u0131r\u0131lmas\u0131nda temel nitelikli itici g\u00fcc\u00fc olu\u015fturmaktad\u0131r. \u00c7\u00fcnk\u00fc felsefe bir \u00e7at\u0131 ya da \u00e7er\u00e7eve olarak temelde ve tepede oldu\u011fu i\u00e7in, g\u00fcnl\u00fck ya\u015fam\u0131, bilimi, sanat\u0131 d\u00fc\u015f\u00fcn\u00fcmselle\u015ftirmektedir (= “reflexion”un konusu k\u0131lma).

\u0130nsan d\u00fcnyas\u0131n\u0131n t\u00fcm\u00fcyle \u201csorunla\u015ft\u0131r\u0131lmas\u0131”, sadece “ya\u015fama” ile yetinilmemesi, her t\u00fcrl\u00fc varolana belli bir uzakl\u0131ktan bak\u0131lmas\u0131 anlam\u0131na gelmektedir. Kendisi de i\u00e7inde olmak \u00fczere her t\u00fcrl\u00fc varolana belli bir uzakl\u0131ktan bakabilen insan art\u0131k bir “\u00f6zne”dir. \u0130nsan\u0131n “\u00f6znele\u015fme”si oran\u0131nda \u00f6teki varolanlar da \u201cnesnele\u015fmek”tedir. \u00d6zne-nesne geriliminin bir ba\u015fka anlat\u0131m\u0131 ise, -i\u00e7 i\u00e7e ge\u00e7melerle- bir y\u00f6n\u00fcyle birey-toplum ili\u015fkisinde (= ya\u015fama kesiti), bir di\u011fer y\u00f6n\u00fcyle de tekil-t\u00fcmel ili\u015fkisinde (= d\u00fc\u015f\u00fcnsel\/mant\u0131ksal olan, dilsel k\u0131saca bilgisel olan) daha soyut bir bi\u00e7imde kendini g\u00f6stermektedir. Bu ba\u011flamda \u00f6ne \u00e7\u0131kar\u0131lmas\u0131 gerekenler de “birey”, “\u00f6zne”, “toplumsal ya\u015fam”, “tekil”, “t\u00fcmel” kavramlar\u0131yla, bu kavramlar\u0131n dolay\u0131m\u0131nda kendisi olan “Avrupa”d\u0131r. Ayr\u0131ca “i\u00e7” ve “d\u0131\u015f” dinamiklerle olan ili\u015fkileri de Avrupa’n\u0131n kendisini olu\u015fturmas\u0131nda bir bak\u0131ma etkili olmu\u015ftur\/olmaktad\u0131r.

\u00d6znenin do\u011fum yeri: Avrupa

Avrupa, “\u00f6znenin do\u011fum yeri olarak” (1) kendisini ku\u015fkusuz kendisi olmayanla kurmu\u015ftur. Ancak kendisi olmayanla ili\u015fkisi, belli bir kuramsall\u0131\u011f\u0131 ya da d\u00fc\u015f\u00fcn\u00fcmselli\u011fi hi\u00e7bir zaman g\u00f6zard\u0131 etmeden, belli bir s\u00fcreklilik i\u00e7inde ger\u00e7ekle\u015fmi\u015ftir denilebilir. \u00c7\u00fcnk\u00fc kuram ile ger\u00e7eklik aras\u0131ndaki ili\u015fkiyi, bireysel-tekil-somut varolu\u015fun yap\u0131sal \u00f6zelliklerini de dikkate alarak hep yeniden kurmay\u0131 g\u00fcndeminde sakl\u0131 tutan Avrupa, Herakleitos’tan, Aristoteles’ten Heidegger’e kadar birbiriyle \u00f6rt\u00fc\u015fen\/\u00f6rt\u00fc\u015fmeyen d\u00fc\u015f\u00fcnceler toplam\u0131 olarak kendini kurmay\u0131
ba\u015farm\u0131\u015ft\u0131r.

Avrupa bir bak\u0131ma Remi Brague’\u0131n da (2) \u00fczerinde durdu\u011fu gibi, kendisi olmayan \u00fczerinden kendini kavraman\u0131n \u00f6rne\u011fini vermi\u015ftir. Bu anlamda Avrupa t\u0131pk\u0131 bir \u00f6zne gibi davranm\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc insani bireyin kendisini \u00f6zne olarak duyumsayabilmesi i\u00e7in kendisi olmayana, kendisi gibi olmayana uzanmas\u0131 gerekmektedir. Avrupa, somut ve d\u00fc\u015f\u00fcnsel anlam\u0131nda t\u00fcm d\u00fcnya kazan\u0131mlar\u0131n\u0131 kendine \u00f6zg\u00fc i\u00e7sel g\u00fcc\u00fcll\u00fc\u011f\u00fcyle yo\u011furabilmi\u015ftir. Avrupa ‘n\u0131n d\u00fc\u015f\u00fcnce \u00fcreten bir b\u00fct\u00fcnl\u00fck olarak Eski Yunan’dan ne denli \u00e7ok \u015feyi ald\u0131\u011f\u0131n\u0131 ve i\u00e7selle\u015ftirdi\u011fini biliyoruz. Bu noktada, Avrupal\u0131lar \u0130slam kimli\u011fiyle \u00e7ok\u00e7a \u00f6ne \u00e7\u0131kar\u0131lan d\u00fc\u015f\u00fcn\u00fcrlerden, filozoflardan pek az \u015feyi devralm\u0131\u015flard\u0131r. \u00c7\u00fcnk\u00fc d\u00fc\u015f\u00fcnsel-mant\u0131ksal bir \u00e7at\u0131, \u00e7er\u00e7eve olarak kendini kuran felsefi s\u00f6ylem, e\u011fer birbirine eklemlenen halkalar toplam\u0131 olarak d\u00fc\u015f\u00fcn\u00fclebilirse, bu ba\u011flamda \u00f6rne\u011fin Aristoteles, Porphyrios ve Boethius arac\u0131l\u0131\u011f\u0131yla sonraya ta\u015f\u0131nm\u0131\u015ft\u0131r. Orta\u00e7a\u011f, Antik\u00e7a\u011f\u2019\u0131n mant\u0131k miras\u0131n\u0131 onlar arac\u0131l\u0131\u011f\u0131yla kendisinin k\u0131lm\u0131\u015ft\u0131r. Bu d\u00fc\u015f\u00fcnsel devinim olmasayd\u0131, bilim d\u00fcnyas\u0131nda b\u00fcy\u00fck \u00f6l\u00e7\u00fcde ya\u015fanan kopukluk felsefe d\u00fcnyas\u0131nda da ya\u015fan\u0131rd\u0131 ve \u00f6rne\u011fin Orta\u00e7a\u011fl\u0131lar, kendilerine \u00f6zellikle ontoloji ba\u011flam\u0131nda sunulan felsefi miras\u0131 yeterince de\u011ferlendiremezlerdi. Ama onlar, \u00e7er\u00e7eveyi biliyorlard\u0131; bu \u00e7er\u00e7eve onlara \u00e7ok ola\u011fan bir bi\u00e7imde ula\u015fm\u0131\u015ft\u0131.

Orta\u00e7a\u011fl\u0131lar, Aristoteles ‘in Organon ‘unu Porphyrios ve Boethius’un \u00e7evirileri ve yorumlar\u0131 arac\u0131l\u0131\u011f\u0131yla tan\u0131yorlard\u0131 ve yo\u011fun bir tart\u0131\u015fman\u0131n i\u00e7indeydiler. Bu tart\u0131\u015fman\u0131n ad\u0131 “t\u00fcmeller tart\u0131\u015fmas\u0131”yd\u0131. Bu tart\u0131\u015fmay\u0131 \u00e7ok \u00f6nemsiyorum; \u00e7\u00fcnk\u00fc bir \u015feyi sorunla\u015ft\u0131rmak demek, o \u015feyin kendisi (= tekil) ile o \u015feye ili\u015fkin d\u00fc\u015f\u00fcnsel olan (= t\u00fcmel, kavram) aras\u0131ndaki ili\u015fkiyi olu\u015fturmak ya da bu \u00e7er\u00e7evede olu\u015fturulmu\u015f yakla\u015f\u0131mlar \u00fczerinden tart\u0131\u015fmaya kat\u0131larak yeni do\u011frultular ortaya koymak demektir. Tekil-t\u00fcmel ili\u015fkisini her y\u00f6n\u00fcyle tart\u0131\u015fmaya – neredeyse t\u00fcm ya\u015fam\u0131n\u0131- adam\u0131\u015f olan Orta\u00e7a\u011fl\u0131lar, ba\u015flang\u0131\u00e7ta do\u011fan\u0131n bir sorun alan\u0131 olarak g\u00f6zlerinin \u00f6n\u00fcnde bulundu\u011funu tam olarak kavrayamasalar bile, benimsedikleri d\u00fc\u015f\u00fcnsel tutumla, daha sonra bu kavray\u0131\u015f\u0131 ger\u00e7ekle\u015ftirebileceklerinin bir bak\u0131ma ip ucunu vermi\u015flerdir. \u0130\u015fte tam da o noktada bilimsel devrim ba\u015flam\u0131\u015ft\u0131r denebilir.

Toplumsal geli\u015fmeler de bu geli\u015fmeyle ko\u015futluk i\u00e7indedir. 12. y\u00fczy\u0131ldan beri ticaretin geli\u015fmesiyle, tecimsel de\u011fi\u015f toku\u015fun ivme kazanmas\u0131yla birlikte, e\u011fitimden pay alman\u0131n gereklili\u011fi kendini a\u00e7\u0131k\u00e7a g\u00f6stermi\u015f ve kent ortam\u0131nda geli\u015fen ya\u015famsal \u00e7e\u015fitlilik, bireyin kendini -giderek- \u00f6zne olarak alg\u0131lamas\u0131nda belirleyici olmu\u015ftur. Din okullar\u0131na bir se\u00e7enek olu\u015fturan \u00fcniversiteler \u00f6zellikle 13. y\u00fczy\u0131lda s\u00f6zl\u00fc ve yaz\u0131l\u0131 k\u00fclt\u00fcr\u00fcn \u00fcretildi\u011fi yeni merkezlerdir. D\u00fc\u015f\u00fcnce akrabal\u0131klar\u0131 s\u0131n\u0131r tan\u0131maz bir dururuma gelmi\u015f, Paris merkez olmakla birlikte, uzunca bir s\u00fcre \u00e7eperde (= periferide) kalan ki\u015filer ve kurumlar, etkilerini duyumsatmaya ba\u015flam\u0131\u015flard\u0131r. Bu durum, adc\u0131 (= nominalist) ontolojinin cisimle\u015fmi\u015f olmas\u0131ndan ba\u015fka bir \u015fey de\u011fildir. Philosophia perennis’te kendine yer bulan filozoflar, d\u00fc\u015f\u00fcnsel, k\u0131\u015fk\u0131rt\u0131c\u0131l\u0131klar\u0131yla ama temkinli ad\u0131mlarla d\u00fc\u015f\u00fcnsel d\u00f6n\u00fc\u015f\u00fcmlerin de yarat\u0131c\u0131s\u0131 olmu\u015flard\u0131r. Augustinus’a, Abelardus’a, Aquinas’a, Ockham’a bu g\u00f6zle bakmak gerekiyor.

Hareketin \u00f6nc\u00fcleri

T\u00fcm Orta\u00e7a\u011fl\u0131lar’\u0131 ayn\u0131 \u00e7ekmeceye t\u0131k\u0131\u015ft\u0131rmak, kolay\u0131 ve y\u00fczeysel olan\u0131 se\u00e7mekten ba\u015fka bir \u015fey de\u011fildir. Bu, ayn\u0131 zamanda ger\u00e7ekli\u011fin do\u011fas\u0131na da ayk\u0131r\u0131d\u0131r. Ayr\u0131nt\u0131lar\u0131n, varl\u0131ksal ayr\u0131l\u0131klar\u0131n “\u00f6zg\u00fcl ayr\u0131mlar” olarak ba\u015fka bir deyi\u015fle “t\u00fcmel” \u00e7at\u0131s\u0131 alt\u0131nda sabitle\u015ftirilmesi, bilginin yolunu a\u00e7m\u0131\u015ft\u0131r. Bu da Aristoteles’in dile getirdi\u011fi gibi “as\u0131l bilginin t\u00fcmelin bilgisi oldu\u011fu” izle\u011finin canl\u0131 tutulmas\u0131ndan ba\u015fka bir \u015fey de\u011fildir.

Augustinus’ta, Abelardus’ta, Ockham’ da ve daha bir\u00e7ok filozofta \u00f6zg\u00fcn s\u00f6ylemlerin ta\u015f\u0131y\u0131c\u0131s\u0131n\u0131 bulan Orta\u00e7a\u011f felsefesi, adc\u0131 ontolojinin etkisiyle do\u011fan\u0131n kitab\u0131n\u0131 -ba\u015flang\u0131\u00e7ta yava\u015f olmakla birlikte- kutsal kitaba tercih etmeye ba\u015flam\u0131\u015ft\u0131r. imgelemin, akl\u0131n modern kullan\u0131m\u0131n\u0131n yava\u015f yava\u015f kendini g\u00f6stermesiyle birlikte, birbiri ard\u0131nca giden k\u0131r\u0131lmalar, b\u00f6l\u00fcnmeler ya\u015fanmaya ba\u015flanm\u0131\u015ft\u0131r. Dinsel ba\u011flamdaki b\u00f6l\u00fcnmeler, yeni ya\u015fama bi\u00e7imlerini ama\u00e7 olarak ortaya koyma giri\u015fimleri, eskiye meydan okuma, yeni mant\u0131k aray\u0131\u015flar\u0131, \u00f6znenin \u00f6zg\u00fcrle\u015fmesi (= emancipation), yeni yazma bi\u00e7imleri, yerelli\u011fin, s\u0131rad\u00fczensel (= hiyerar\u015fik) olan\u0131n, kapal\u0131, s\u0131n\u0131rl\u0131 ve sonlu olan\u0131n yava\u015f ama, emin ad\u0131mlarla a\u015f\u0131lmas\u0131 \u00e7abalan pe\u015fpe\u015fe kendini g\u00f6stermeye ba\u015flam\u0131\u015ft\u0131r. Bu edimlerin \u00f6zneleri kimler mi? Hemen birka\u00e7\u0131n\u0131 s\u00f6yleyebilirim: yukar\u0131daki kimi adlara ek olarak, Roger Bacon, Rabelais, Montaigne, Francis Bacon, kimi y\u00f6nleriyle Descartes… Hepsi ba\u015fka ba\u011flamlarda da olsa, ger\u00e7e\u011fi “kendinde ve do\u011fan\u0131n b\u00fcy\u00fck kitab\u0131nda” (Descartes) kendileri ve ba\u015fkalar\u0131 i\u00e7in anlaml\u0131 k\u0131lmaya \u00e7al\u0131\u015fm\u0131\u015flard\u0131r.

Francis Bacon insan\u0131 \u00f6zne olarak, d\u00fcnyay\u0131 nesne olarak kurman\u0131n yollar\u0131n\u0131 g\u00f6stermi\u015ftir Novum Organum’da. Do\u011fa ile olan ili\u015fkisinde bir “homo minister et interpres” (= hizmetkar olan ve yorumlayan insan) olarak al\u0131mlanan insan, bilginin d\u00fcnyay\u0131 d\u00f6n\u00fc\u015ft\u00fcrmede vazge\u00e7ilmez bir g\u00fc\u00e7 oldu\u011funu kavram\u0131\u015ft\u0131r Bacon ‘la birlikte. \u0130nsan\u0131, bir ak\u0131l, imgelem ve bellek varl\u0131\u011f\u0131 olarak g\u00f6ren Bacon’\u0131n s\u00f6yleminde en \u00e7ok yinelenen s\u00f6zc\u00fck “yeni” ve “yenilik” s\u00f6zc\u00fckleridir (3). Evren tablosu de\u011fi\u015fmi\u015ftir art\u0131k: evren,’ \u00e7okmerkezli (4), sonsuz ve s\u0131n\u0131rs\u0131zd\u0131r.

HangiAvrupa?
\u0130nsan ger\u00e7ekten de imgelemini s\u0131n\u0131rs\u0131zca kullanan bir varl\u0131kt\u0131r. \u00dctopyalar\u0131 ba\u015fka t\u00fcrl\u00fc nas\u0131l anlamland\u0131rabiliriz? Al\u0131\u015f\u0131lagelmi\u015f bir Orta\u00e7a\u011f okumas\u0131yla, akl\u0131n\u0131 yetkenin ve usta-\u00e7\u0131rak ili\u015fkilerinin i\u00e7ine uzunca bir s\u00fcre kapatanlar\u0131n, \u00fctopyalar ortam\u0131nda olsa da art\u0131k “kendisi olmaya” ba\u015flad\u0131\u011f\u0131na tan\u0131k olunmu\u015ftur. Bu d\u00fcnyan\u0131n de\u011ferini kavrama (= sek\u00fcler ve laik tunum) \u00f6znenin sadece bilen bir varl\u0131k olarak de\u011fil, eyleyen bir varl\u0131k olarak da yeniden konumland\u0131r\u0131lmas\u0131, s\u00fcreklilik i\u00e7eren d\u00fc\u015f\u00fcnsel at\u0131l\u0131mlar toplam\u0131n\u0131n ele\u015ftiriyle birlikte R\u00f6nesans’tan ivme kazanm\u0131\u015ft\u0131r. Kendisinin bilincinde olan Avrupa co\u011frafyas\u0131, k\u00fclt\u00fcrel s\u0131n\u0131rlar\u0131 kolay bir bi\u00e7imde \u00e7izilemeyen, t\u00fcm d\u00fcnyaya yay\u0131lm\u0131\u015f olan bir d\u00fc\u015f\u00fcnce a\u011f\u0131 olu\u015fturmu\u015ftur. Bu olu\u015fum i\u00e7inde zaman zaman kendine ayna tutmay\u0131, kendini bir “sorun” olarak g\u00f6rmeyi de ba\u015farm\u0131\u015ft\u0131r Avrupa. Yakla\u015f\u0131k olarak son y\u00fcz elli y\u0131ld\u0131r, \u00f6zellikle insan ve toplumbilimlerinin geli\u015fimi s\u00fcrecinde b\u00f6yle bir g\u00f6revi i\u00e7selle\u015ftirmi\u015f olan bir Avrupa ile kar\u015f\u0131 kar\u015f\u0131ya olmad\u0131\u011f\u0131m\u0131z\u0131 kim iddia edebilir? Avrupa, t\u00fcm d\u00fcnyaya bilin\u00e7 ta\u015f\u0131m\u0131\u015ft\u0131r. Ama sormadan edemiyoruz yine de: hangi Avrupa? Hi\u00e7 ku\u015fkusuz kendini sadece “animal vitale” olarak g\u00f6ren ticaretin, tacirlerin Avrupas\u0131 de\u011fil, \u00e7o\u011fun onlar\u0131n temsilcisi olan politikac\u0131lar\u0131n Avrupas\u0131 de\u011fil; tam tersine, filozoflar\u0131n, d\u00fc\u015f\u00fcn\u00fcrlerin, ger\u00e7ek entelekt\u00fcellerin Avrupas\u0131. Bo\u015f retori\u011fin tuza\u011f\u0131na d\u00fc\u015fmekten ka\u00e7\u0131nmak istiyorsak, bu ay\u0131r\u0131m\u0131 yapmak zorunday\u0131z. Ger\u00e7ek anlamda Avrupa’n\u0131n ve ger\u00e7ek anlamda Avrupal\u0131’n\u0131n t\u00fcm d\u00fcnyaya ele\u015ftirel tutumuyla yay\u0131ld\u0131\u011f\u0131n\u0131, “zehir” \u00fcretenlere “panzehir”le yan\u0131t verme g\u00f6revini \u00fcstlendi\u011fini g\u00f6r\u00fcyoruz. D\u00fcnyan\u0131n geri kalan kesimine de bu d\u00fc\u015f\u00fcnce ve tutumu i\u00e7selle\u015ftirmek d\u00fc\u015f\u00fcyor; \u00e7\u00fcnk\u00fc k\u0131s\u0131r \u00e7eki\u015fmelerin ve dayana\u011f\u0131 olmayan s\u00f6zde ele\u015ftirelliklerin kimseye yarar\u0131 yok. Ger\u00e7ek anlamda ele\u015ftiri, ayr\u0131nt\u0131lara dayan\u0131r; \u00f6yleyse yeni bir duyarl\u0131kla ve okuma edimiyle yeniden Avrupa (5) ya da \u00e7ok\u00e7a dendi\u011fi gibi, “Bat\u0131” ger\u00e7e\u011fine y\u00f6nelelim. Avrupa kendini kendisi olmayanla ili\u015fkilendirip, tekil-t\u00fcmel geriliminde, d\u0131\u015f d\u00fcnya (= ge\u00e7mi\u015fe ve \u015fimdiye ili\u015fkin olarak) d\u00fc\u015f\u00fcnme geriliminde bir ba\u015fka deyi\u015fle, tekil\/bireysel-t\u00fcmel\/evrensel geriliminde kurmay\u0131 s\u00fcrd\u00fcr\u00fcyor. Bu \u00e7abaya kat\u0131lan herkes ger\u00e7ek anlamda y\u00f6nelen ama y\u00f6nlendirilmeyen \u00f6znedir, moderndir ve Avrupal\u0131’d\u0131r.

D\u0130PNOTLAR
1) Bet\u00fcl \u00c7otuks\u00f6ken, “Avrupa: \u00d6znenin Do\u011fum Yeri”, Do\u011fu-Bat\u0131 D\u00fc\u015f\u00fcnce Dergisi, (Avrupa \u00d6zel Say\u0131s\u0131), Say\u0131: 14, Felsefe Sanat ve K\u00fclt\u00fcr Yay\u0131nlar\u0131, Ankara, 2001, s.47-52.
2) Ayr\u0131nt\u0131l\u0131 bilgi i\u00e7in bkz. Remi Brague, \u201cAvrupa: Roma Yolu”, \u00c7eviren: Bet\u00fcl \u00c7otuks\u00f6ken, Kabalc\u0131 Yay\u0131nevi, \u0130stanbul, 1995.
3) Jean-Claude Margolin, “L’idee de nouveaute et ses points d’application dans le Novum Organum de Bacon”, Francis Bacon, science et methode, Actes du Lolloque de Nantes, edites par Michel Ma1herbe et lean-Marie Pousseur, Librairie Philosophique J. Vrin, Paris, 1985, pp.1l-36.
4) Ayr\u0131ca bu “\u00e7okmerkezlilik”, Nicolaus Cusanus’tan beri bilinmektedir.
5) Bu konuda son derece zengin bir literat\u00fcr\u00fcn oldu\u011funu da g\u00f6zden ka\u00e7\u0131rmayal\u0131m.<\/td><\/tr><\/tbody><\/table><\/figure>\n","protected":false},"excerpt":{"rendered":"

Prof. Dr. Bet\u00fcl \u00c7otuks\u00f6kenMaltepe \u00dcniversitesiFen-Edebiyat Fak\u00fcltesi Felsefenin yap\u0131s\u0131 ve i\u015flevi\/i\u015flevleri, k\u00fclt\u00fcr\u00fcn, t\u00fcm \u00f6\u011feleriyle boyutland\u0131r\u0131lmas\u0131nda temel nitelikli itici g\u00fcc\u00fc olu\u015fturmaktad\u0131r. \u00c7\u00fcnk\u00fc felsefe bir \u00e7at\u0131 ya da \u00e7er\u00e7eve olarak temelde ve tepede oldu\u011fu i\u00e7in, g\u00fcnl\u00fck ya\u015fam\u0131, bilimi, sanat\u0131 d\u00fc\u015f\u00fcn\u00fcmselle\u015ftirmektedir (= “reflexion”un konusu k\u0131lma). \u0130nsan d\u00fcnyas\u0131n\u0131n t\u00fcm\u00fcyle \u201csorunla\u015ft\u0131r\u0131lmas\u0131”, sadece “ya\u015fama” ile yetinilmemesi, her t\u00fcrl\u00fc varolana belli bir uzakl\u0131ktan […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":"","_links_to":"","_links_to_target":""},"categories":[20],"tags":[],"class_list":["post-1880","post","type-post","status-publish","format-standard","hentry","category-makalelink"],"_links":{"self":[{"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/posts\/1880","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/comments?post=1880"}],"version-history":[{"count":1,"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/posts\/1880\/revisions"}],"predecessor-version":[{"id":1881,"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/posts\/1880\/revisions\/1881"}],"wp:attachment":[{"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/media?parent=1880"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/categories?post=1880"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/tags?post=1880"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}