{"id":1882,"date":"2025-08-19T12:05:49","date_gmt":"2025-08-19T12:05:49","guid":{"rendered":"http:\/\/www.lopsssdoner.com\/?p=1882"},"modified":"2025-08-19T12:05:50","modified_gmt":"2025-08-19T12:05:50","slug":"yalnizlik-yanlislik1","status":"publish","type":"post","link":"https:\/\/www.abchukuk.com\/index.php\/2025\/08\/19\/yalnizlik-yanlislik1\/","title":{"rendered":"YALNIZLIK – YANLI\u015eLIK(1)"},"content":{"rendered":"\n
Yavuz Erten<\/em><\/td><\/tr>
dur kapama<\/strong>yanl\u0131\u015f numara de\u011fil benimki<\/strong>yaln\u0131z numara<\/strong>Yaln\u0131zl\u0131k <\/em>kelimesinin \u00e7a\u011fr\u0131\u015f\u0131mlar\u0131 \u00f6zellikle k\u00fclt\u00fcrel ba\u011flamdaki anlamlar\u0131na g\u00f6re de\u011fi\u015fiklikler ve \u00e7e\u015fitlilikler i\u00e7erebilir. Akdeniz ve Do\u011fu k\u00fclt\u00fcrleri gibi ili\u015fkisel mesafe ve alan\u0131n daha dar ve yak\u0131n oldu\u011fu ba\u011flamlarda bu \u00e7a\u011fr\u0131\u015f\u0131mlar\u0131n olumsuz niteliklere b\u00fcr\u00fcnmesine s\u0131k rastlan\u0131r. Yaln\u0131zl\u0131k<\/em>, terkedilmi\u015fli\u011fi, kimsesizli\u011fi, desteksizli\u011fi, hasreti, gurbeti \u00e7a\u011fr\u0131\u015ft\u0131r\u0131r. Ancak, yaln\u0131zl\u0131\u011f\u0131n her k\u00fclt\u00fcr ve toplumda bu \u00e7a\u011fr\u0131\u015f\u0131mlara sahip olmad\u0131\u011f\u0131 s\u00f6ylenemez. Bu nitelikler her k\u00fclt\u00fcrde veya toplumda az veya \u00e7ok yaln\u0131zl\u0131k kavram\u0131n\u0131n uzant\u0131lar\u0131d\u0131rlar. \u00d6te yandan yukar\u0131daki \u00e7a\u011fr\u0131\u015f\u0131mlardan farkl\u0131 anlamlara sahip tek ba\u015f\u0131na<\/em> olabilmek<\/em>, bireyle\u015fmek<\/em>, ayr\u0131\u015fmak<\/em> , kendine yetmek<\/em> gibi \u00e7a\u011fr\u0131\u015f\u0131mlar, \u00f6zellikle Bat\u0131l\u0131 veya Bat\u0131l\u0131la\u015fmay\u0131 ama\u00e7layan toplumlar\u0131n k\u00fclt\u00fcrel dokusunda \u00f6nemli yer tutmaktad\u0131rlar.Bu yaz\u0131, psikanaliz ve geli\u015fim kuramlar\u0131 \u0131\u015f\u0131\u011f\u0131nda yaln\u0131zl\u0131k<\/em> kavram\u0131n\u0131 irdelerken, kavram\u0131n olumsuz niteliklerini \u00f6n plana alm\u0131\u015f g\u00f6r\u00fcnebilir. \u0130li\u015fki kurma zorluklar\u0131, yo\u011fun yaln\u0131zl\u0131k ve bo\u015fluk duygular\u0131, tek ba\u015f\u0131nal\u0131\u011f\u0131n yaratt\u0131\u011f\u0131 \u00fcrk\u00fcnt\u00fc, kay\u0131plar\u0131n \u00e7\u00f6z\u00fclemeyen yaslar\u0131 gibi olgular psikanaliz veya psikoterapi odalar\u0131n\u0131n hakim konular\u0131 olmaya devam ederken, bu olumsuz nitelikleri arka plana atmak kolay de\u011fildir. Ancak yaln\u0131zl\u0131\u011f\u0131n olumlu \u00e7a\u011fr\u0131\u015f\u0131mlar\u0131nda dile getirilen olgular\u0131n, bu olumsuz olgularla diyalektik bir ili\u015fki i\u00e7erisinde oldu\u011funu unutmamak gerekir. Yaz\u0131n\u0131n i\u00e7eri\u011finde g\u00f6r\u00fclebilece\u011fi gibi, olumlu \u00e7a\u011fr\u0131\u015f\u0131mlardaki \u00f6zelliklerin ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131 engelleyen geli\u015fimsel aksamalar, yaln\u0131zl\u0131\u011f\u0131 olumsuz \u00e7a\u011fr\u0131\u015f\u0131mlardaki \u00f6zelliklere itmektedir.Bu yaz\u0131n\u0131n irdeledi\u011fi yaln\u0131zl\u0131k, kimsesizlik, yabanc\u0131l\u0131k, \u0131ss\u0131zl\u0131k <\/em>renginde bir yaln\u0131zl\u0131k<\/em>t\u0131r.Camus\u2019n\u00fcn \u2018solidaire<\/em>\u2019 (dayan\u0131\u015fmac\u0131) ve \u2018solitaire<\/em>\u2019 (yaln\u0131z) kelimelerini birbirlerine yak\u0131nla\u015ft\u0131r\u0131p uzakla\u015ft\u0131rarak ima etti\u011fi gibi, birlikte olabilen<\/em>, birlikte hareket edebilen<\/em>, birliktelik hisseden<\/em>, yaln\u0131z hissetmeyen<\/em>dir. Tek ba\u015f\u0131nal\u0131k,<\/em> yaln\u0131zl\u0131k de\u011fildir. Tek ba\u015f\u0131na olan\u0131n yaln\u0131z hissetmesi zorunlu de\u011fildir. Winnicott (1958) tek ba\u015f\u0131na olan\u0131n, \u00f6teki<\/em> ile olu\u015fu i\u00e7selle\u015ftirmi\u015f olmas\u0131 durumunda tek ba\u015f\u0131nal\u0131\u011fa tahamm\u00fcl edebilece\u011fini ifade eder.Stern (1985) geli\u015fimin en \u00f6nemli ad\u0131mlar\u0131ndan birini \u00e7ocu\u011fun \u2018\u00f6znel kendilik duyumu<\/em>\u2019na (sense of subjective self) ula\u015fmas\u0131 olarak g\u00f6r\u00fcr. Bu noktada \u00e7ocuk \u00f6znelik<\/em> ve \u00f6znelli\u011fi<\/em> ku\u015fan\u0131rken ve kullan\u0131rken, \u00f6teki<\/em>nin de bir \u00f6zne <\/em>oldu\u011funu kavramaya ba\u015flar. Geli\u015fimdeki bu kuantum s\u0131\u00e7rama, ili\u015fkiyi \u2018ara-\u00f6znel<\/em>\u2019 (intersubjectif) bir olgu haline getirir. \u0130li\u015fkideki taraflar, \u2018ara-\u00f6znellik<\/em>\u2019 ger\u00e7e\u011fiyle paradoksal bir durum ya\u015famaya ba\u015flam\u0131\u015flard\u0131r. Bu paradoksal durum varolu\u015fun onlara oynad\u0131\u011f\u0131 bir oyun gibidir. Bir taraftan ten ve ruh duvarlar\u0131 olu\u015fturup, \u00f6zne olman\u0131n s\u0131rlar\u0131 ve s\u0131n\u0131rlar\u0131 ile \u00f6teki<\/em>nden ayr\u0131l\u0131rken, di\u011fer yandan, ili\u015fkinin ka\u00e7\u0131n\u0131lmaz do\u011fas\u0131 gere\u011fi, \u2018ara-\u00f6znel matris<\/em>\u2019e (intersubjective matrix) yerle\u015firler. Ara-\u00f6znel matris<\/em>, \u00f6znenin hep \u00f6teki \u00f6zneye g\u00f6re \u00f6zne oldu\u011fu, ne yaparsa yaps\u0131n bunun d\u0131\u015f\u0131na \u00e7\u0131kamayaca\u011f\u0131 bir varolu\u015f durumudur. \u00d6teki<\/em>nin \u201cne d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fc d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fcz\u00fc d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fcd\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fcz\u00fc\u2026\u2026\u2026.d\u00fc\u015f\u00fcn\u00fcr\u00fcz\u201d. Duygular\u0131m\u0131z ve d\u00fc\u015f\u00fcncelerimiz, duygular\u0131m\u0131z ve d\u00fc\u015f\u00fcncelerimizin \u00f6teki<\/em>nden yank\u0131lanmalar\u0131n\u0131 i\u00e7erirler.E\u011fer geli\u015fimde \u00f6znelik<\/em> hi\u00e7 ba\u015far\u0131lamam\u0131\u015fsa, bunun sonucunda ortaya \u00e7\u0131kacak patoloji a\u015f\u0131r\u0131 boyutlarda olacakt\u0131r. B\u00f6yle bir durum, daha ileriki y\u0131llarda, psikanaliz veya psikoterapi ile onar\u0131lamayacak (veya ancak k\u0131smen onar\u0131lacak) bir eksikli\u011fi i\u00e7erir. Psikanaliz veya psikoterapinin olanakl\u0131 oldu\u011fu durumlar\u0131n \u00e7o\u011funlu\u011fu, geli\u015fimde \u00f6zneli\u011fin<\/em> bir noktaya kadar ba\u015far\u0131ld\u0131\u011f\u0131 olu\u015fumlard\u0131r. \u00d6zellikle klasik psikanalizin hastas\u0131 olabilecek<\/em> ki\u015fi \u00f6zne<\/em> olmay\u0131 ba\u015farm\u0131\u015ft\u0131r, ancak bu \u00f6znelik<\/em> eksik, \u00e7at\u0131\u015fmal\u0131 veya hasarl\u0131d\u0131r. Bunun sonucunda, ara-\u00f6znellik<\/em> te, ayn\u0131 olumsuz \u00f6zelliklere sahip olacakt\u0131r. Bir benzetme yapmak gerekirse, tamamen k\u00f6rl\u00fck de\u011filse bile, ki\u015fi, kendi \u00f6znelli\u011fi<\/em>ni ve dolay\u0131s\u0131yla \u00f6teki<\/em>nin \u00f6znelli\u011fi<\/em>ni derinlemesine ve geni\u015fli\u011fine g\u00f6rme bozuklu\u011fundan muzdariptir. Kendi \u00f6znelli\u011fini net olarak g\u00f6rememe ve onu yabanc\u0131<\/em> gibi alg\u0131lamas\u0131na benzer \u015fekilde, \u00f6teki<\/em>nin \u00f6znelli\u011fini de tam se\u00e7ememektedir. Klasik psikanaliz ile modern psikanalitik ekoller aras\u0131nda bir k\u00f6pr\u00fc kurarak denilebilir ki, \u2018ben\u2019<\/em>in (ego) ve dolay\u0131s\u0131yla \u00f6zneli\u011fin<\/em> geli\u015fimi ruhsal olgunlu\u011fun bel kemi\u011fiyse, \u2018bizben\u2019<\/em> (wego) (Klein, 1976) ve dolay\u0131s\u0131yla ara-\u00f6znellik<\/em> te, e\u015fit bir i\u015fleve ve \u00f6neme sahiptir. Ben<\/em> ve bizben<\/em>, \u00f6zn<\/em>e ve ara-\u00f6zne<\/em> bir paran\u0131n iki y\u00fcz\u00fc gibidirler. \u0130nsan\u0131n psi\u015fik varolu\u015fu bu ikisinin s\u0131rtlar\u0131n\u0131 birbirlerine dayad\u0131klar\u0131 bir \u2018aray\u00fcz\u2019<\/em>d\u00fcr (interface).Bu noktada, yaln\u0131z hissetmeyi statik bir durum olmaktan ziyade, bir s\u00fcrecin dinamik de\u011fi\u015fkenleri ile kavramak gerekti\u011fini d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fc belirtmeliyim. Olgunla\u015fma d\u00fczeyi ne olursa olsun herkes, zaman zaman yaln\u0131z hisseder. Ancak yukar\u0131da s\u00f6z\u00fc edilen ara-\u00f6znel g\u00f6rme bozuklu\u011fu<\/em> durumlar\u0131nda bu yaln\u0131z hissetmeler o kadar yo\u011fun ve uzun s\u00fcreli olabilir ki, ki\u015fi statik ve kategorik bir yaln\u0131zl\u0131k i\u00e7indeymi\u015f gibi hissedebilir.Winnicott\u2019\u0131n (1958 ) yazd\u0131klar\u0131na farkl\u0131 bir vurgu katarak yorumlarsak, daha \u00f6nce belirttildi\u011fi gibi, yaln\u0131z hissedenin veya yaln\u0131zl\u0131\u011fa katlanamayan\u0131n, \u00f6teki<\/em> ile olu\u015fu i\u00e7selle\u015ftiremeyen oldu\u011funu s\u00f6yleyebiliriz. Yaln\u0131z hisseden i\u00e7inde<\/em> yaln\u0131zd\u0131r. Ba\u015fka t\u00fcrl\u00fc s\u00f6ylemek gerekirse, i\u00e7inden<\/em> yaln\u0131zd\u0131r. Yaln\u0131zl\u0131\u011f\u0131n\u0131 bir i\u00e7 ko\u015ful olarak ya\u015far. Yaln\u0131zl\u0131\u011f\u0131n\u0131 kalabal\u0131klar\u0131n i\u00e7indeki varolu\u015funa da ta\u015f\u0131r. Bowlby\u2019nin (1969;1980) \u2018Ba\u011flanma\u2019<\/em>\u2019 (attachment) kavram\u0131 yaln\u0131zl\u0131k bulmacas\u0131n\u0131 anlamam\u0131za yard\u0131m eder. Ona g\u00f6re, ya\u015fam\u0131n ilk y\u0131llar\u0131nda (\u00f6zellikle ilk y\u0131l\u0131nda) ebeveyne g\u00fcvenli ba\u011flanabilen bebek, ileriki y\u0131llarda \u00e7evresindeki insanlar ve d\u00fcnya ile, ayr\u0131l\u0131k kayg\u0131lar\u0131n\u0131n y\u00f6n vermedi\u011fi ili\u015fkilere girebilir. Bu ili\u015fkilerde yak\u0131nla\u015fma ve uzakla\u015fmalar\u0131n yaratt\u0131\u011f\u0131 kayg\u0131lara, g\u00fcven ve g\u00fcvenlik duygular\u0131 ile tahamm\u00fcl edebilir. G\u00fcvenli ba\u011flanma, ebeveyn bebekle olmad\u0131\u011f\u0131 zamanlarda, bebekle birlikte kalan koruyucu gibidir. G\u00fcvensiz ve kayg\u0131l\u0131 ba\u011flanan bebekler ebeveynden ayr\u0131l\u0131\u011f\u0131, b\u00fcy\u00fck bir kayg\u0131 ile ya\u015farlar. Bu durumu protesto ederler. \u0130syanlar\u0131 bir s\u00fcre sonra umutsuzlu\u011fa d\u00f6n\u00fc\u015f\u00fcr. \u00c7evrelerine ilgisizle\u015firler. Ebeveynin gidi\u015finden bu derece etkilenen bebek, d\u00f6n\u00fc\u015f\u00fcnde ona da ilgisiz kalabilir.G\u00fcvensiz ve kayg\u0131l\u0131 ba\u011flanan bebekler yabanc\u0131<\/em>dan \u00fcrkerler. Ondan ka\u00e7\u0131n\u0131rlar. G\u00fcvenli ba\u011flanan bebeklerde ise, yabanc\u0131<\/em>n\u0131n ortama giri\u015fi ile olu\u015fan tedirginlik, ili\u015fki \u00e7abas\u0131 ile a\u015f\u0131l\u0131r. Bebek yeni bir ili\u015fkiye a\u00e7\u0131kt\u0131r. Ebeveynin ortamda olmad\u0131\u011f\u0131 zamanlarda, kaybetmedi\u011fi merak ve ke\u015fif \u00e7abas\u0131, yabanc\u0131y\u0131 tan\u0131ma gayretinde de i\u015flevseldir. G\u00fcvensiz ve kayg\u0131l\u0131 ba\u011flanan bebek ebeveynle birlikte de\u011filken, t\u00fcm d\u00fcnyay\u0131, tehditkar bir yabanc\u0131 gibi alg\u0131lamakta ve ondan \u00fcrkmektedir. \u00c7evresindekilerle ili\u015fkiye giremez. Ebeveyn d\u00f6nd\u00fc\u011f\u00fc zaman ise, ona ilgisiz kalabilir. Bu iki durumu (ebeveynin gidi\u015fi-yoklu\u011fu ve d\u00f6n\u00fc\u015f\u00fcne verilen iki tepki) bir d\u00f6ng\u00fcn\u00fcn i\u00e7indeki iki safha olarak g\u00f6r\u00fcrsek, diyebiliriz ki kayg\u0131l\u0131 ba\u011flanan bebek her iki safhada da yaln\u0131zd\u0131r. Adeta ebeveynin nesnel gidi\u015fi, bebe\u011fin d\u00fcnyas\u0131ndaki \u00f6znel terkedilmi\u015fli\u011fi her seferinde bir daha uyarmaktad\u0131r. Bebek \u2018i\u00e7inde<\/em>\u2019 ve \u2018i\u00e7inden<\/em>\u2019 (d\u0131\u015far\u0131ya do\u011fru) yaln\u0131zd\u0131r. Bu yaln\u0131zl\u0131k, \u2018d\u0131\u015f\u0131nda<\/em>\u2019 ve \u2018d\u0131\u015f\u0131ndan<\/em>\u2019 (i\u00e7eriye do\u011fru) ili\u015fkileri ve \u00e7a\u011fr\u0131lar\u0131 buharla\u015ft\u0131r\u0131r. Yabanc\u0131<\/em>dan \u00fcrkme \u2013tek ba\u015f\u0131na de\u011fil- kimsesiz <\/em>kal\u0131nan durumlar\u0131n varolu\u015f niteli\u011fidir. Tek ba\u015f\u0131na kalan herkes kimsesiz<\/em> de\u011fildir. Kendi \u00f6znelli\u011fine derinlemesine ve geni\u015fli\u011fine a\u015fina olmayan ki\u015fi i\u00e7in d\u00fcnya (hem i\u00e7, hem d\u0131\u015f d\u00fcnya) yabanc\u0131d\u0131r. D\u0131\u015far\u0131daki yabanc\u0131<\/em>dan \u00fcrkme, bilin\u00e7d\u0131\u015f\u0131<\/em>ndan \u00fcrkmenin yans\u0131mad\u0131r. G\u00fcvenli ba\u011flanan ki\u015fi hem i\u00e7, hem de d\u0131\u015f d\u00fcnyas\u0131nda merakl\u0131 ve ilgili bir ka\u015fiftir .Freud\u2019cu bir bak\u0131\u015fla sentezleyerek s\u00f6ylemek gerekirse, g\u00fcvensiz ve kayg\u0131l\u0131 ba\u011flanma durumunda i\u00e7selle\u015ftirilen nesne (bir ba\u015fka deyi\u015fle, \u2018a priori g\u00fcvenli ba\u011flanma gereksiniminin doyurulmas\u0131n\u0131n kaybedilmesinin yas\u0131\u2019<\/em>nda i\u00e7selle\u015ftirilen nesne), bir nevi yoknesne<\/em>dir. O g\u00f6r\u00fcn\u00fc\u015fte varolan ancak i\u00e7i bo\u015f nesnedir. Onun i\u00e7selle\u015ftirilmesi psi\u015fik yap\u0131da bir kara deli\u011fe d\u00f6n\u00fc\u015f\u00fcr. \u0130\u00e7 d\u00fcnya \u0131ss\u0131zla\u015f\u0131r. Optimal geli\u015fimde, \u201cd\u00fcnya \u00e7ocu\u011fa yerle\u015ftik\u00e7e, \u00e7ocuk d\u00fcnyaya yerle\u015fir\u201d (Orange, Atwood ve Stolorow, 1997). Oysa, g\u00fcvensiz ve kayg\u0131l\u0131 ba\u011f kuran \u00e7ocuk, d\u00fcnyada \u00fcrkek ve ayr\u0131k dola\u015fan bir yaban<\/em>d\u0131r. O, d\u00fcnyada bir yaban, d\u00fcnya da ona bir yabanc\u0131d\u0131r. O, gurbette ya\u015far gibidir. Memleketini de hi\u00e7 bilmemektedir (ya da hat\u0131rlamamaktad\u0131r). D\u00fcnyaya, ili\u015fkilere ve hatta bedenine (Laing, 1960) g\u00fcvenle yerle\u015femedik\u00e7e, d\u00fcnya da ona yerle\u015femez. Geriye kalan \u0131ss\u0131zl\u0131k ve kimsesizlik<\/em>tir.Winnicott\u2019\u0131n (1960) katk\u0131s\u0131 ile psikanalize yeni bir kavram girer: \u2018Sahte Kendilik<\/em>\u2019 (false self). Onun gereksinimlerini g\u00f6rmeyen ve onun varl\u0131\u011f\u0131na kendi gereksinimlerini doyurmas\u0131 i\u00e7in sald\u0131ran, tecav\u00fcz eden \u00f6tekiler<\/em> ile kar\u015f\u0131la\u015fan \u00e7ocuk, ya\u015famda kalmak ad\u0131na b\u00fcy\u00fck bir \u00f6d\u00fcn verir. Kendili\u011finden (spontan) varolu\u015fundan vazge\u00e7er. D\u0131\u015f d\u00fcnyan\u0131n ondan istediklerine, ona dayatt\u0131klar\u0131na g\u00f6re ya\u015famaya ba\u015flar. Bunu yaparken, \u2018ger\u00e7ek kendili\u011fini\u2019<\/em> (true self) \u00f6rter, saklar. D\u0131\u015f d\u00fcnyaya de\u011fen y\u00fcz\u00fc sahte kendilik<\/em>\u2019tir. Sahte kendilik<\/em> k\u00f6keni olmayan, i\u00e7ten hissedilmeyen, d\u0131\u015fa sunuland\u0131r. Ger\u00e7ek kendilik tohumu<\/em> kar\u015f\u0131la\u015ft\u0131\u011f\u0131 b\u00fcy\u00fck varolu\u015f deh\u015fetinin \u00fcrk\u00fcnt\u00fcs\u00fc ile i\u00e7erilere \u00e7ok i\u00e7erilere saklanm\u0131\u015f olarak ya\u015far. D\u0131\u015f ger\u00e7eklikten ve onun kendine verece\u011fi zararlardan \u00e7ok korkmaktad\u0131r. Yaln\u0131zl\u0131\u011f\u0131, sakland\u0131\u011f\u0131 adada sava\u015f\u0131n biti\u015fini bekleyen askerinkine benzer. Ufukta g\u00f6rd\u00fc\u011f\u00fc her duman hem bir umut, hem de \u00fcrk\u00fcnt\u00fcd\u00fcr. K\u0131y\u0131ya yakla\u015fan\u0131n dost mu, d\u00fc\u015fman m\u0131 oldu\u011funu bir t\u00fcrl\u00fc anlayamaz. Kendini onlara g\u00f6stermesi durumunda belki kurtulacakt\u0131r. Ama ya sava\u015f devam ediyorsa ? Ya esir d\u00fc\u015ferse, i\u015fkenceden ge\u00e7irilirse, ya da \u00f6ld\u00fcr\u00fcl\u00fcrse ? Bu sorular\u0131n yan\u0131tlar\u0131n\u0131 bir t\u00fcrl\u00fc i\u00e7ini rahatlatacak bir \u015fekilde veremedi\u011fi i\u00e7in saklanmay\u0131 s\u00fcrd\u00fcr\u00fcr. Ger\u00e7ek kendilik tohumu<\/em> i\u00e7erilere ka\u00e7\u0131p sakland\u0131\u011f\u0131 andan itibaren, d\u0131\u015f d\u00fcnya ile etkile\u015fimini kesmi\u015ftir. D\u0131\u015f d\u00fcnya ile aras\u0131nda sahte kendilik kamuflaj\u0131<\/em> vard\u0131r. Bu temass\u0131zl\u0131k sonucu, kendili\u011fin tohumu, deneyimsiz (besinsiz) dolay\u0131s\u0131 ile g\u00fcd\u00fck kalm\u0131\u015ft\u0131r. Ger\u00e7ek kendili\u011fin ger\u00e7ek bedeni de yoktur. Bedenin i\u00e7ine yerle\u015filememi\u015ftir<\/em> (Winnicott, 1954; Laing, 1960; Phillips, 1995). Beden, i\u00e7eriden kendili\u011finden hissedilen ve ya\u015fanan (kendili\u011fin somut<\/em> kendisi olan) bir varl\u0131k olmaktan ziyade, ta\u015f\u0131nan (ve olduk\u00e7a a\u011f\u0131r ve elveri\u015fsiz olan) bir ceset veya robot gibidir. Ya\u015fam\u0131n ba\u015flang\u0131c\u0131ndan itibaren \u015fartlar\u0131n optimal olmas\u0131 durumunda, d\u0131\u015f d\u00fcnyadan beslenerek ve geli\u015ferek varl\u0131\u011f\u0131n\u0131n s\u0131n\u0131rlar\u0131na (bedenin s\u0131n\u0131rlar\u0131na kadar; tene kadar) geni\u015flemi\u015f olacak ve hem d\u0131\u015f d\u00fcnyaya, hem de bedenine de\u011fmi\u015f olacak olan kendilik<\/em>, deh\u015fet hikayesinin sonucunda sadece kendi korkular\u0131na de\u011fen bir yaln\u0131zl\u0131\u011fa mahkum olmu\u015ftur. Deh\u015fet i\u00e7indeki g\u00fcd\u00fck kendilik i\u00e7in beden de bir yabanc\u0131<\/em>d\u0131r. Bedensiz g\u00fcd\u00fck kendilik, bu anla\u015f\u0131lmaz canl\u0131dan \u00fcrker. Depersonalize ve derealize bir evrende ya\u015far. Laing sahte kendilikli hastalar\u0131n r\u00fcyalar\u0131n\u0131n tipik sahneleri olarak, \u0131ss\u0131z ortamlar anlat\u0131r. \u00c7\u00f6ller, terkedilmi\u015f \u015fehirler, \u00f6l\u00fc do\u011fa. R\u00fcyalarda insan suretleri varsa bile, bu insanlar canl\u0131 de\u011fildirler; ta\u015fla\u015fm\u0131\u015f<\/em>lard\u0131r (petrification). Ki\u015fi \u0131ss\u0131z bir d\u00fcnyan\u0131n \u00fczerindeki Omega adamd\u0131r<\/em>.Bowlby\u2019nin ruhsal sa\u011fl\u0131\u011f\u0131n temeli olarak g\u00f6rd\u00fc\u011f\u00fc g\u00fcvenli ba\u011flanma olgusu ile Mahler\u2019in ortaya att\u0131\u011f\u0131 bireyle\u015fme-ayr\u0131lma<\/em> dinami\u011fi, kar\u015f\u0131t tezler olarak g\u00f6r\u00fclebilirler. Oysa iki bak\u0131\u015f a\u00e7\u0131s\u0131 iyi \u00f6z\u00fcmsenerek irdelendi\u011finde anla\u015f\u0131l\u0131r ki, \u00e7ocu\u011fun bireyselle\u015fip anneden ayr\u0131labilmesi de, ancak ona g\u00fcvenli ba\u011flanabilmi\u015f olabilmesi ile olanakl\u0131d\u0131r.G\u00fcvenli ba\u011flanamayan ayr\u0131lamaz, ancak ve ancak kopar. Bunun sonucunda ortaya \u00e7\u0131kanlar ayn\u0131 odaktan do\u011fan ancak birbirine kar\u015f\u0131t g\u00f6r\u00fcnen iki olu\u015fumdur: Ba\u011f\u0131ml\u0131l\u0131klar ve ili\u015fkisizlikler. \u0130li\u015fkisiz<\/em>in yaln\u0131z hissetmesi bize do\u011fal g\u00f6r\u00fcn\u00fcr ama ba\u011f\u0131ml\u0131<\/em>n\u0131n yaln\u0131zl\u0131\u011f\u0131n\u0131 anlamakta g\u00fc\u00e7l\u00fck \u00e7ekebiliriz. Ba\u011f\u0131ml\u0131, ili\u015fkisel de\u011firmenini ta\u015f\u0131ma suyla d\u00f6nd\u00fcrme gayretindedir. \u0130\u00e7 d\u00fcnyas\u0131ndaki \u0131ss\u0131zl\u0131\u011f\u0131, s\u00fcrekli d\u0131\u015f katk\u0131larla gidermeye \u00e7al\u0131\u015f\u0131r. Nesnesi, yan\u0131ndayken bile hasreti<\/em> oland\u0131r. Nesne oburluklar\u0131, nesne ile b\u00fct\u00fcnle\u015fme \u00e7abalar\u0131 veya i\u00e7 nesneler yarat\u0131p, onlarla d\u00fc\u015flemsel ili\u015fki kurma gayretleri (Saffet Murat Tura\u2019n\u0131n deyimi ile i\u00e7lenmeler<\/em> ), o \u0131ss\u0131zl\u0131\u011f\u0131 umutsuzca doldurma gayretleridir.Narsist bir i\u00e7 d\u00fcnya, patolojik yaln\u0131zl\u0131\u011f\u0131n yani kimsesizli\u011fin <\/em>ac\u0131s\u0131ndan ka\u00e7mak i\u00e7in bir kendini kutsama<\/em>d\u0131r. \u0130nsanl\u0131k ailesine kat\u0131labilmek i\u00e7in temel \u015fart olan payla\u015fman\u0131n<\/em>, ili\u015fkinin, ileti\u015fimin <\/em>\u00f6zetle e\u015fde\u015fli\u011fin <\/em>olmad\u0131\u011f\u0131 bir durumun telafi \u00e7abas\u0131d\u0131r. Chat odalar\u0131ndaki maskeli balolar, bedene odaklanan tak\u0131nt\u0131l\u0131 d\u00fc\u015f\u00fcnceler ve gitgide h\u00fccrele\u015fen alt-k\u00fclt\u00fcr olu\u015fumlar\u0131 bu \u00e7aban\u0131n sadece birka\u00e7 sonucudur. Yaln\u0131zl\u0131\u011f\u0131n\u0131n \u0131ss\u0131zl\u0131\u011f\u0131 ile b\u00fct\u00fcnsel bir kar\u015f\u0131la\u015fma ya\u015fayan bir hastan\u0131n a\u011fz\u0131ndan d\u00f6k\u00fclen \u015fu s\u00f6zler unutulacak gibi de\u011fildir: \u201cBu yaln\u0131zl\u0131k b\u00fcy\u00fck bir yanl\u0131\u015fl\u0131k\u201d.Bu yanl\u0131\u015fl\u0131k<\/em> \u00fcrk\u00fcnt\u00fc yaratan bir eksiklik, bir sapmad\u0131r. Patolojik yaln\u0131zl\u0131\u011f\u0131 ussalla\u015ft\u0131ran ve y\u00fccelten bir \u00e7e\u015fit entelekt\u00fcel s\u00f6ylem, insanl\u0131k tarihinin devasa hacmi \u00fczerinde ince bir kabuk olarak kal\u0131r. Bu varolu\u015f y\u00fcz binlerce y\u0131ll\u0131k kolektif ya\u015fam\u0131n renklerine b\u00fcr\u00fcnm\u00fc\u015ft\u00fcr. Evrimin uzun tarihi bizim<\/strong> tarihimizdir.Yaz\u0131n\u0131n daha \u00f6nceki b\u00f6l\u00fcmlerinde bireysel boyutta izini s\u00fcrd\u00fc\u011f\u00fcm\u00fcz yaln\u0131zl\u0131k olgusunu, toplumsal, k\u00fclt\u00fcrel, tarihsel boyutlara aktararak irdelemek istersek, modernite <\/em>kavram\u0131n\u0131 (\u00f6ncesi ve sonras\u0131 ile) g\u00f6rmezden gelemeyiz. \u0130nsanl\u0131k tarihinin \u00f6nemli bir kav\u015fa\u011f\u0131 olan modernite, insano\u011flunun gezegen \u00fczerindeki varolu\u015funu tepeden t\u0131rna\u011fa sarsan etkilere sahip oldu. Toplumsal, siyasi, ekonomik, \u00e7evresel etkilerinin yan\u0131nda, anlamsal bir sans\u0131nt\u0131y\u0131 da beraberinde getirdi. Bu anlamsal etki bir kopu\u015f <\/em>olarak tan\u0131mlanabilir. Bu kopu\u015fun izlerini s\u00fcrd\u00fck\u00e7e, dini bir tema olan yasak elman\u0131n yenilmesi ve cennetten kopu\u015fa benzer bir noktaya var\u0131lmas\u0131 pek te ilgisiz bir \u00e7\u0131kar\u0131m olmaz. \u0130nsano\u011flu kendini i\u00e7inde buldu\u011fu \u015fartlara yabanc\u0131 hissetmi\u015f ve \u201ct\u00fcm bunlar\u0131n anlam\u0131 ne ?\u201d diye sormaya ba\u015flam\u0131\u015ft\u0131r. Elinin alt\u0131nda olan yan\u0131tlar\u0131n hepsi doyurucu olmaktan uzakt\u0131r. O modernite-\u00f6ncesinde varolan sorular ve yan\u0131tlar\u0131n diyalog<\/em>u<\/em>nun da d\u0131\u015f\u0131na \u00e7\u0131km\u0131\u015ft\u0131r. Sadece yan\u0131t\u0131 de\u011fil \u2013i\u00e7inde bir ili\u015fkiyi ima eden- soru\/yan\u0131t diyalogunu kaybetmi\u015ftir. Sorusu art\u0131k \u00e7ok daha yabanc\u0131<\/em> ve yaln\u0131z<\/em> bir sorudur. Bu soru yan\u0131tlanamaz. Varolu\u015f\u00e7uluk bu anlam krizine tepki olarak do\u011far. Varolu\u015f\u00e7uluk, modernite-\u00f6ncesi yan\u0131tlar\u0131na benzer bir yan\u0131t sunmaz. Onun yan\u0131t\u0131nda, soruyu sorduran yabanc\u0131l\u0131k <\/em>ve yaln\u0131zl\u0131k <\/em>gene mevcuttur. Varolu\u015f\u00e7uluk adeta yan\u0131ts\u0131z bir yan\u0131t<\/em> gibidir. Yan\u0131t\u0131nda, bu d\u00fcnyan\u0131n anlams\u0131zl\u0131\u011f\u0131n\u0131 ve insan\u0131n bu d\u00fcnyaya at\u0131lm\u0131\u015fl\u0131\u011f\u0131n\u0131, oradaki yaln\u0131zl\u0131\u011f\u0131n\u0131 ve \u00f6l\u00fcml\u00fcl\u00fc\u011f\u00fcn\u00fc eldeki yegane \u015feyler olarak geri verir.Psikanalizin etos ve mitosu da bir cennetten kovulma temas\u0131n\u0131 ima eder. Bu kovulma yukar\u0131da s\u00f6z\u00fc edilen kopu\u015ftan \u00e7ok daha \u00f6nce ger\u00e7ekle\u015fmi\u015ftir. Bu \u00f6zelli\u011fi ile \u2018ilk kopu\u015f\u2019 <\/em>ad\u0131n\u0131 haketmektedir. \u0130lk Kopu\u015fun <\/em>merkezinde olan Arzu <\/em>ve yasak <\/em>aras\u0131ndaki uzla\u015fmaz \u00e7eli\u015fki, insan\u0131n evrim s\u00fcrecinde kar\u015f\u0131la\u015ft\u0131\u011f\u0131 ve i\u00e7erdi\u011fi yalan – ger\u00e7ek; yanl\u0131\u015f – do\u011fru; do\u011fa – insan <\/em>ikilemlerinin sonucudur. Art\u0131k geriye d\u00f6n\u00fc\u015f olana\u011f\u0131 yoktur. \u0130nsan bu ikilemlerle kar\u015f\u0131la\u015fmas\u0131 ve kopu\u015fa u\u011framas\u0131 \u00f6ncesindeki kendili\u011finden<\/em> ya\u015fant\u0131ya d\u00f6nemeyecektir. Bu kayb\u0131n yas\u0131 dini temalar\u0131n dokusuna i\u015flemi\u015ftir. Cennet tasvirleri arzu ve yasak <\/em>\u00e7eli\u015fkisinden kurtulma m\u00fcjdeleri ta\u015f\u0131r. Bir g\u00fcn kaybedilmi\u015f vatana geri d\u00f6n\u00fclecektir. Cennet vaad edilen selamettir.Klasik psikanalizin \u00fczerine \u00e7al\u0131\u015ft\u0131\u011f\u0131 bu ilk kopu\u015f <\/em>her bireyin i\u00e7 d\u00fcnyas\u0131nda ya\u015famak, ta\u015f\u0131mak ve hesapla\u015fmak zorunda kald\u0131\u011f\u0131 bir trajediye d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Kopu\u015f-\u00f6ncesi do\u011fall\u0131k<\/em> ve kopu\u015f<\/em>un sebebi(sonucu ?) olan bast\u0131rma<\/em> kar\u015f\u0131tl\u0131\u011f\u0131, her insan\u0131n benli\u011finde insanl\u0131k tarihinin \u00e7eli\u015fki ve \u00e7at\u0131\u015fmalar\u0131n\u0131n bir versiyonunu yarat\u0131r. Bu kopu\u015f <\/em>insan\u0131 yaln\u0131zla\u015ft\u0131rm\u0131\u015ft\u0131r ancak o hala tutkulu bir a\u015f\u0131k veya h\u0131n\u00e7l\u0131 bir d\u00fc\u015fman olabilir. Modernite-sonras\u0131<\/em>ndaki kopu\u015f ise, \u0130kinci D\u00fcnya sava\u015f\u0131\u2019ndan sonraki y\u0131llarda iyice belirgin hale bir olgudur. Bu kopu\u015f <\/em>daha \u00f6ncekine g\u00f6re \u00e7ok daha k\u00f6ktenci etkilere sahip olmu\u015f ve tutkulu a\u015f\u0131k \/ h\u0131n\u00e7l\u0131 d\u00fc\u015fman<\/em>\u0131n oldu\u011fu yere bir yabanc\u0131<\/em>y\u0131 koymu\u015ftur. O \u00f6yle bir yabanc\u0131<\/em>d\u0131r ki, niye \u00f6ld\u00fcrd\u00fc\u011f\u00fcn\u00fc veya niye sevi\u015fti\u011fini kendine a\u00e7\u0131klayamaz. Bu d\u00f6n\u00fc\u015f\u00fcmle insanlar aras\u0131ndaki ili\u015fkilerde b\u00fcy\u00fck bo\u015fluklar, s\u00fcreksizlikler ve anlams\u0131zl\u0131klar do\u011fmu\u015ftur. Y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda psikanalist ve terapistleri epey u\u011fra\u015ft\u0131ran ki\u015filik bozukluklar\u0131n\u0131n temelinde bu kopu\u015f <\/em>yatar. Yirminci y\u00fczy\u0131la narsist \u00e7a\u011f <\/em>dedirten de budur .Klasik psikanaliz ilk kopu\u015f<\/em>un akt\u00f6r\u00fcne yard\u0131mc\u0131 olma konusunda olduk\u00e7a ba\u015far\u0131l\u0131 olmu\u015ftur. Klasik psikanalizin ba\u015fard\u0131\u011f\u0131, arzu <\/em>ve yasak <\/em>aras\u0131ndaki \u00e7at\u0131\u015fmada, birinin lehine bir \u00e7\u00f6z\u00fcm \u00f6nermeden, \u00e7eli\u015fkiyi i\u00e7eren ve ona tahamm\u00fcl etmeyi sa\u011flayan bir bilin\u00e7lilik kuvvetlenmesi yaratmakt\u0131r. Bu bilin\u00e7lilik kuvvetlenmesinin hammaddesi ki\u015finin kendi hakk\u0131ndaki bilgisini yani i\u00e7g\u00f6r\u00fcs\u00fcn\u00fc artt\u0131rmakt\u0131r. \u0130nsan \u00e7eli\u015fkinin do\u011fas\u0131ndaki olanaks\u0131zl\u0131\u011fa bilgi ile katlanacakt\u0131r. Bu hali ile klasik psikanaliz olduk\u00e7a modern ve pozitivist bir projedir. Bu proje, hala a\u015fk\u0131, nefreti ve bunlar\u0131 i\u00e7eren ili\u015fkiyi bar\u0131nd\u0131r\u0131r.\u0130kinci kopu\u015f<\/em>un insan\u0131, t\u00fcm anlams\u0131zl\u0131\u011f\u0131 ve ili\u015fkisizli\u011fi ile (ya da savunmac\u0131 olarak a\u015f\u0131r\u0131 \/ abart\u0131l\u0131 anlaml\u0131l\u0131\u011f\u0131 ve ili\u015fki oburluklar\u0131 ile) psikanalistin huzuruna <\/em>\u00e7\u0131k\u0131nca, <\/em>yeni bir psikanaliz do\u011fmak zorunda kald\u0131. Modernite-sonras\u0131<\/em>n\u0131n yaratt\u0131\u011f\u0131 bu kopuk, yaln\u0131z <\/em>ve yabanc\u0131<\/em> insan, psikanalistin kar\u015f\u0131s\u0131nda, yabanc\u0131la\u015fman\u0131n yaratt\u0131\u011f\u0131 bir ili\u015fkisizlik<\/em>leyer ald\u0131. \u00c7a\u011fda\u015f psikanaliz, bu kopu\u015f<\/em>ta, anlams\u0131zl\u0131\u011f\u0131<\/em> ve yaln\u0131zl\u0131\u011f\u0131 <\/em>reddetmeyen ve sorunsal\u0131n olanaks\u0131zl\u0131\u011f\u0131na tahamm\u00fcl g\u00fcc\u00fcn\u00fc yaratan bir \u00e7\u00f6z\u00fcm \u00f6nermek durumundad\u0131r. Yaz\u0131n\u0131n daha \u00f6nceki b\u00f6l\u00fcmlerinde belirtildi\u011fi gibi ama\u00e7, ba\u011flanarak ayr\u0131lma<\/em>y\u0131 sa\u011flamakt\u0131r. Bu bir y\u00f6n\u00fc ile Varolu\u015f\u00e7ulu\u011fun \u2018kat\u0131l\u0131m\u2019<\/em> (engagement) kavram\u0131na paraleldir. Her kopu\u015f<\/em> bir kriz<\/em>dir. Her kopu\u015f<\/em> i\u00e7erdi\u011fi olanaks\u0131zl\u0131kla kriz<\/em>dir. \u0130kinci kopu\u015f<\/em> aynen birinci kopu\u015f<\/em> gibi, \u00f6ncesine d\u00f6n\u00fclemeyecek <\/em>bir durum yaratm\u0131\u015ft\u0131r. Yeni Psikanaliz, kopu\u015f-\u00f6ncesindeki \u2018anlaml\u0131l\u0131k ve varl\u0131k\u2019 <\/em>ile kopu\u015f-sonras\u0131ndaki \u2018anlams\u0131zl\u0131k ve yokluk\u2019 <\/em>aras\u0131ndaki \u00e7eli\u015fkide iki taraftan birinin lehine olmayan bir \u00fcst-\u00e7\u00f6z\u00fcm \u00fcretme zorundad\u0131r. Bu \u00e7\u00f6z\u00fcm sadece bilgilenme odakl\u0131 i\u00e7g\u00f6r\u00fc<\/em> ilede\u011fil, hastan\u0131n \u2013ve psikanalistin- ili\u015fkiye kat\u0131l\u0131m\u0131<\/em>n\u0131 sa\u011flayan yakla\u015f\u0131mlarla olacakt\u0131r. Ama\u00e7bireyle\u015fmenin t\u00fcm kazan\u00e7 ve sorumluluklar\u0131n\u0131 kaybetmeden, \u00e7e\u015fitlili\u011fi ve farkl\u0131l\u0131\u011f\u0131 artm\u0131\u015f bir insanl\u0131k ailesi<\/em>nin par\u00e7as\u0131 olmakt\u0131r. \u2018Solitaire\u2019 <\/em>(yaln\u0131z) \u2018engagement\u2019 (<\/em>kat\u0131l\u0131m) ile \u2018solidaire\u2019 (<\/em>dayan\u0131\u015fmac\u0131) olur.<\/em>\u00c7a\u011fda\u015f Psikanalizin \u00f6nc\u00fcleri Winnicott ve Kohut\u2019un ba\u015fard\u0131klar\u0131 budur.\u00c7a\u011fda\u015f Psikanaliz ili\u015fkisel kat\u0131l\u0131m<\/em> ve i\u00e7g\u00f6r\u00fc<\/em>ye e\u015fit de\u011fer atfeder. Fark\u0131ndal\u0131k <\/em>ve \u0130\u00e7g\u00f6r\u00fc <\/em>ayr\u0131lmay\u0131, d\u0131\u015f\u0131na \u00e7\u0131kmay\u0131, d\u0131\u015f\u0131ndan bakabilmeyi sa\u011flar. Kat\u0131l\u0131m<\/em> ise bir huzurunda olma <\/em>ya\u015fant\u0131s\u0131d\u0131r. Huzur<\/em><\/strong>, huzurunda olmakla m\u00fcmk\u00fcnd\u00fcr. <\/em>Huzurda olan <\/em>ve huzurunda olunan ili\u015fkiye<\/em>haz\u0131rd\u0131rlar (ili\u015fkide halihaz\u0131rd\u0131rlar); \u2018tek ba\u015f\u0131na olsalar bile yaln\u0131z de\u011fildirler\u2019 (Alone-but-not lonely state) (Lichtenberg, Lachmann & Fosshage, 1992).<\/em>Kaynaklar<\/strong>Bowlby, J. (1969). Attachment.<\/em> New York: Basic Books.Bowlby, J. (1980). Loss. Sadness and Depression.<\/em> New York: BasicBooks.Klein, G. (1976). Psychoanalytic Theory. <\/em>New York: InternationalUniversities Press.Kohut, H. (1971). The Analysis of the Self.<\/em> New York: InternationalUniversities Press.Laing, R.D. (1960). The Divided Self.<\/em> New York: PantheonLichtenberg, J.D. , Lachmann, F. M. & Fosshage, J.L. (1992). Self and<\/em>Motivational Systems. Toward a Theory of Psychoanalytic<\/em>Technique. <\/em>Hillsdale: The Analytic Press.Orange, D. M., Atwood, G. E. & Stolorow, R. D. (1997). Working<\/em>Intersubjectively.Contextualism in Psychoanalytical Practice.<\/em>Hillsdale: The Analytic Press.Phillips, A. (1995). Terrors and Experts.<\/em> London: Faber & Faber.Stern, D. (1985), The Interpersonal World of the Infant.<\/em> New York:Basic Books.Winnicott, D. W. (1954), Mind and its Relation to Psyche-Soma.Through Paediatrics to Psychoanalysis<\/em> i\u00e7inde. London: Hogarth,1957Winnicott, D. W. (1958), The Capacity to be Alone. The Maturational<\/em>Processes and The Facilitating Environment <\/em>i\u00e7inde. London:Hogarth, 1965.Winnicott, D. W. (1960), Ego Distortion in Terms of True and False Self.Maturational Processes and the Facilitating Environment <\/em>i\u00e7inde.London: Hogarth, 1965<\/td><\/tr><\/tbody><\/table><\/figure>\n","protected":false},"excerpt":{"rendered":"

Yavuz Erten dur kapamayanl\u0131\u015f numara de\u011fil benimkiyaln\u0131z numaraYaln\u0131zl\u0131k kelimesinin \u00e7a\u011fr\u0131\u015f\u0131mlar\u0131 \u00f6zellikle k\u00fclt\u00fcrel ba\u011flamdaki anlamlar\u0131na g\u00f6re de\u011fi\u015fiklikler ve \u00e7e\u015fitlilikler i\u00e7erebilir. Akdeniz ve Do\u011fu k\u00fclt\u00fcrleri gibi ili\u015fkisel mesafe ve alan\u0131n daha dar ve yak\u0131n oldu\u011fu ba\u011flamlarda bu \u00e7a\u011fr\u0131\u015f\u0131mlar\u0131n olumsuz niteliklere b\u00fcr\u00fcnmesine s\u0131k rastlan\u0131r. Yaln\u0131zl\u0131k, terkedilmi\u015fli\u011fi, kimsesizli\u011fi, desteksizli\u011fi, hasreti, gurbeti \u00e7a\u011fr\u0131\u015ft\u0131r\u0131r. Ancak, yaln\u0131zl\u0131\u011f\u0131n her k\u00fclt\u00fcr ve toplumda bu \u00e7a\u011fr\u0131\u015f\u0131mlara sahip […]<\/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-1882","post","type-post","status-publish","format-standard","hentry","category-makalelink"],"_links":{"self":[{"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/posts\/1882","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=1882"}],"version-history":[{"count":1,"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/posts\/1882\/revisions"}],"predecessor-version":[{"id":1883,"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/posts\/1882\/revisions\/1883"}],"wp:attachment":[{"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/media?parent=1882"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/categories?post=1882"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.abchukuk.com\/index.php\/wp-json\/wp\/v2\/tags?post=1882"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}