{"id":2166,"date":"2022-07-12T18:05:07","date_gmt":"2022-07-12T15:05:07","guid":{"rendered":"https:\/\/www.felsefidusun.com\/?page_id=2166"},"modified":"2022-07-12T21:57:48","modified_gmt":"2022-07-12T18:57:48","slug":"z_sayi_14_foucault","status":"publish","type":"page","link":"https:\/\/www.felsefidusun.com\/?page_id=2166","title":{"rendered":"Z_Say\u0131_14_Foucault"},"content":{"rendered":"<div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-1 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"background-color: rgba(255,255,255,0);background-position: center center;background-repeat: no-repeat;border-width: 0px 0px 0px 0px;border-color:var(--awb-color3);border-style:solid;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start\" style=\"max-width:1144px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-0 fusion_builder_column_1_4 1_4 fusion-flex-column\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\" style=\"background-position:left top;background-repeat:no-repeat;-webkit-background-size:cover;-moz-background-size:cover;-o-background-size:cover;background-size:cover;padding: 0px 0px 0px 0px;\"><div class=\"fusion-text fusion-text-1\"><p><a href=\"https:\/\/www.felsefidusun.com\/?page_id=1958\"><span style=\"color: #ff0000;\"><strong>&lt;&lt;Ar\u015five d\u00f6n<\/strong><\/span><\/a><\/p>\n<\/div><div ><span class=\" fusion-imageframe imageframe-none imageframe-1 hover-type-none\"><img width=\"254\" height=\"300\" title=\"Say\u0131: 14 &#8211; Foucault \/ Nisan 2020\" src=\"http:\/\/www.felsefidusun.com\/wp-content\/uploads\/2022\/07\/Fd14_Foucault-254x300.jpg\" alt class=\"img-responsive wp-image-2100\" srcset=\"https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2022\/07\/Fd14_Foucault-200x236.jpg 200w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2022\/07\/Fd14_Foucault-400x472.jpg 400w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2022\/07\/Fd14_Foucault-600x708.jpg 600w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2022\/07\/Fd14_Foucault-800x944.jpg 800w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2022\/07\/Fd14_Foucault-1200x1416.jpg 1200w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2022\/07\/Fd14_Foucault.jpg 2040w\" sizes=\"(max-width: 640px) 100vw, 400px\" \/><\/span><\/div><div class=\"fusion-text fusion-text-2\"><p><strong>Felsefi D\u00fc\u015f\u00fcn Say\u0131:\u00a0<\/strong><strong>14 \u2013 Foucault \/ Nisan 2020<\/strong><\/p>\n<p><strong>Say\u0131 Edit\u00f6r\u00fc: Veli URHAN (Ankara Hac\u0131 Bayram Veli \u00dcniversitesi)<\/strong><\/p>\n<\/div><div ><span class=\" fusion-imageframe imageframe-none imageframe-2 hover-type-none\"><a class=\"fusion-no-lightbox\" href=\"https:\/\/www.kitapyurdu.com\/dergi\/felsefi-dusun-akademik-felsefe-dergisi-sayi14-foucault\/540127.html&amp;publisher_id=6202\" target=\"_blank\" aria-label=\"shopiconred\" rel=\"noopener noreferrer\"><img width=\"40\" height=\"38\" src=\"http:\/\/www.felsefidusun.com\/wp-content\/uploads\/2020\/10\/shopiconred-e1657631675159.png\" alt class=\"img-responsive wp-image-1882\"\/><\/a><\/span><\/div><div class=\"fusion-separator fusion-has-icon\" style=\"align-self: center;margin-left: auto;margin-right: auto;margin-top:7px;margin-bottom:7px;width:100%;max-width:%80;\"><div class=\"fusion-separator-border sep-single sep-solid\" style=\"border-color:#000000;border-top-width:1px;\"><\/div><span class=\"icon-wrapper\" style=\"border-color:#000000;background-color:#000000;font-size:16px;width: 1.75em; height: 1.75em;border-width:1px;padding:1px;margin-top:-0.5px\"><i class=\"fa-align-justify fas\" style=\"font-size: inherit;color:var(--awb-color3);\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-separator-border sep-single sep-solid\" style=\"border-color:#000000;border-top-width:1px;\"><\/div><\/div><div class=\"fusion-text fusion-text-3\"><p><em>Makalelerin \u00f6zetleri ve anahtar kelimeleri i\u00e7in l\u00fctfen ilgili makalenin ismi \u00fczerine t\u0131klay\u0131n\u0131z.<\/em><\/p>\n<\/div><\/div><style type=\"text\/css\">.fusion-body .fusion-builder-column-0{width:25% !important;margin-top : 0px;margin-bottom : 20px;}.fusion-builder-column-0 > .fusion-column-wrapper {padding-top : 0px !important;padding-right : 0px !important;margin-right : 7.68%;padding-bottom : 0px !important;padding-left : 0px !important;margin-left : 7.68%;}@media only screen and (max-width:1024px) {.fusion-body .fusion-builder-column-0{width:25% !important;order : 0;}.fusion-builder-column-0 > .fusion-column-wrapper {margin-right : 7.68%;margin-left : 7.68%;}}@media only screen and (max-width:640px) {.fusion-body .fusion-builder-column-0{width:100% !important;order : 0;}.fusion-builder-column-0 > .fusion-column-wrapper {margin-right : 1.92%;margin-left : 1.92%;}}<\/style><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-1 fusion_builder_column_3_4 3_4 fusion-flex-column\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\" style=\"background-position:left top;background-repeat:no-repeat;-webkit-background-size:cover;-moz-background-size:cover;-o-background-size:cover;background-size:cover;padding: 0px 0px 0px 0px;\"><div class=\"fusion-text fusion-text-4\"><h3 style=\"padding-left: 40px;\"><strong>MAKALELER<\/strong><\/h3>\n<\/div><style type=\"text\/css\">#accordion-2166-1 .fusion-panel:hover{ border-color: var(--awb-color3) } #accordion-2166-1 .fusion-panel { border-color:var(--awb-color3); }.fusion-accordian  #accordion-2166-1 .panel-title a .fa-fusion-box{ color: #000000;}.fusion-accordian  #accordion-2166-1 .panel-title a .fa-fusion-box:before{ font-size: 12px; width: 12px;}.fusion-accordian  #accordion-2166-1 .panel-title a{font-size:18px;line-height:1.5;color:var(--awb-color8);font-family:Garamond, serif;font-weight:400;}.fusion-accordian  #accordion-2166-1 .toggle-content{font-size:16px;color:var(--awb-color8);font-family:Garamond, serif;font-weight:400;}.fusion-accordian  #accordion-2166-1 .panel-title a:not(.active):hover, #accordion-2166-1 .fusion-toggle-boxed-mode:hover .panel-title a { color: var(--awb-color5);}.fusion-accordian  #accordion-2166-1 .fusion-toggle-boxed-mode:hover .panel-title a .fa-fusion-box{ color: var(--awb-color5);}.fusion-accordian  #accordion-2166-1.fusion-toggle-icon-unboxed .fusion-panel .panel-title a:not(.active):hover .fa-fusion-box{ color: var(--awb-color5) !important;}<\/style><div class=\"accordian fusion-accordian\"><div class=\"panel-group fusion-toggle-icon-unboxed\" id=\"accordion-2166-1\"><style type=\"text\/css\">.fusion-accordian  #accordion-2166-1 .panel-b384a5578b1163d43 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2166-1 .panel-b384a5578b1163d43 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-b384a5578b1163d43\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_b384a5578b1163d43\"><a aria-expanded=\"false\" aria-controls=\"b384a5578b1163d43\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2166-1\" data-target=\"#b384a5578b1163d43\" href=\"#b384a5578b1163d43\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Ya\u015fama Sanatlar\u0131: Foucault Antik\u00e7a\u011f\u2019da Sokrates Okuyor \/ Efe BA\u015eT\u00dcRK<\/span><\/a><\/h4><\/div><div id=\"b384a5578b1163d43\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_b384a5578b1163d43\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6z<\/strong><\/p>\n<p>Foucault\u2019nun, College de France\u2019daki son derslerinde g\u00fcndeme ald\u0131\u011f\u0131 fikir,\u00a0<em>tekhne peri ton bion<\/em>, yani \u201cya\u015fama sanat\u0131\u201dd\u0131r. Foucault, \u00f6zellikle Sokrates fig\u00fcr\u00fcne ili\u015fkin yorumbilimsel bir yakla\u015f\u0131m getirerek, \u00f6znele\u015fme tart\u0131\u015fmas\u0131n\u0131 modernitenin \u00e7ok \u00f6ncesine kayd\u0131rm\u0131\u015ft\u0131. Foucault, antik\u00e7a\u011fda, \u00f6zellikle Sokrates fig\u00fcr\u00fcnde, modern \u00e7a\u011f\u0131n \u00f6znele\u015fme teknolojilerinden \u00e7ok daha farkl\u0131 bir \u00f6znelik ba\u011flam\u0131 g\u00f6rm\u00fc\u015ft\u00fc. Sokrates\u2019te ke\u015ffedilen \u00f6znelik, d\u0131\u015fsal bir hakikat uyar\u0131nca s\u00f6ylemsel olarak in\u015fa edilen bir uyrukluk anlam\u0131na gelmemektedir. Sokrates, hakikati, kendili\u011fin d\u0131\u015f\u0131nda de\u011fil, tersine, kendili\u011fe ait i\u00e7kin bir form olarak g\u00f6r\u00fcr. Mesele, Foucault\u2019ya g\u00f6re, kendili\u011fin d\u0131\u015f\u0131ndaki bir a\u015fk\u0131n hakikate g\u00f6re ya\u015famak de\u011fil, kendi i\u00e7sel hakikatini ke\u015ffedip bu hakikate g\u00f6re ya\u015fam\u0131 kurabilmektir. Foucault, Sokrates \u00f6rne\u011finde, modern uyrukluk bi\u00e7imlerinden \u00e7ok daha farkl\u0131 estetik\u00e7i-\u00f6zg\u00fcrl\u00fck\u00e7\u00fc bir \u00f6znelik bi\u00e7imi g\u00f6rm\u00fc\u015ft\u00fcr. Bu makalenin temel amac\u0131, antik \u00f6znele\u015fme teknolojilerindeki \u00f6zg\u00fc ba\u011flamlar\u0131 \u2013 Sokrates \u00f6rne\u011fi nezdinde \u2013 ortaya \u00e7\u0131kararak, farkl\u0131 bir Foucault panoramas\u0131 \u00e7\u0131karmakt\u0131r. Foucault, antik\u00e7a\u011fdaki \u00f6znele\u015fme bi\u00e7imlerinde, \u00f6zellikle modern ya\u015fam i\u00e7in gerekli say\u0131labilecek bir i\u00e7kinlik temas\u0131 ke\u015ffetmi\u015ftir. Hakikat, ancak benlikte ke\u015ffedilebilir ve bu nedenle yasa-yasak dizgesinden ziyade ya\u015fam\u0131n estetizasyonu \u00e7er\u00e7evesinde belirli bir anlam kazanabilir. Ya\u015fama Sanat\u0131 d\u00fc\u015f\u00fcncesi, Foucault\u2019da, bireyin herhangi bir a\u015fk\u0131n g\u00f6steren i\u00e7inde temsil edilmeksizin, kendi i\u00e7kin hakikatini ke\u015ffederek ya\u015fam\u0131n\u0131 \u00f6rg\u00fctleyebildi\u011fi bir varolu\u015f bi\u00e7imine tekab\u00fcl etmektedir.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong>\u00a0Ya\u015fama Sanat\u0131, Sokrates, Etik, Hakikat, \u00f6zne.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2166-1 .panel-691f77185b46c1cc6 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2166-1 .panel-691f77185b46c1cc6 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-691f77185b46c1cc6\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_691f77185b46c1cc6\"><a aria-expanded=\"false\" aria-controls=\"691f77185b46c1cc6\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2166-1\" data-target=\"#691f77185b46c1cc6\" href=\"#691f77185b46c1cc6\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Kendilik Problemi: Politik ve Metafizik Ba\u011flamda Bir Performatif Kendilik \u0130ncelemesi \u2013 Yaylag\u00fcl CERAN KARATA\u015e <\/span><\/a><\/h4><\/div><div id=\"691f77185b46c1cc6\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_691f77185b46c1cc6\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6z<\/strong><\/p>\n<p>Kendilik (self\/person) problemi felsefe tarihi boyunca farkl\u0131 tart\u0131\u015fma zeminlerinde ele al\u0131nan temel problemlerden biri olarak kar\u015f\u0131m\u0131zda durmaktad\u0131r. Felsefi zemini Herakletios ve Parmenides tart\u0131\u015fmas\u0131yla \u015fekillenen ve Herakletios\u2019un arg\u00fcmanlar\u0131yla g\u00fcn\u00fcm\u00fcze kadar ula\u015fan kendilik problemi, insan\u0131n ve \u00f6zelde de \u00f6znenin olu\u015f ko\u015fullar\u0131n\u0131 ve bu ko\u015fullar\u0131n ifade bi\u00e7imlerini i\u00e7ermektedir. Modern d\u00f6nem ve hemen \u00f6ncesinde ise kendilik ki\u015fi, birey, \u00f6zne ve ben ba\u011flam\u0131nda bilen, eyleyen, anlamland\u0131ran \u00f6zne olarak ele al\u0131nm\u0131\u015ft\u0131r. \u00d6zellikle modern d\u00f6nemde bilme-eyleme ili\u015fkisinde \u00f6zne-ben\u2019in (subject-ego) soy k\u00fct\u00fc\u011f\u00fc temel tart\u0131\u015fma konusu olmu\u015ftur. Tart\u0131\u015fman\u0131n seyri \u00e7a\u011fda\u015f d\u00f6nemde etimolojik, ontolojik, etik ve politik a\u00e7\u0131dan \u201ckendilik nedir?\u201d sorusuna do\u011fru evrilmi\u015ftir. Sorunun ana eksenini de kendilik, benlik, \u00f6zne olmakl\u0131k, \u00f6znellik, bireysellik ile \u00f6zneleraras\u0131l\u0131k, toplumsall\u0131k, ba\u015fkal\u0131k\/\u00f6tekilik aras\u0131nda kurulan dinamik ili\u015fkiler ve giderek g\u00f6recelili\u011fin \u00f6n plana \u00e7\u0131kart\u0131ld\u0131\u011f\u0131 yakla\u015f\u0131mlar olu\u015fturmaktad\u0131r. Kendilik tart\u0131\u015fmas\u0131n\u0131 \u015fu sorularla ili\u015fkinlendirerek ele alaca\u011f\u0131z: \u201cBir\u015feyin kendili\u011fi ile \u00f6znenin kendili\u011fi aras\u0131nda bir ili\u015fki var m\u0131? Mimari bir eser ve \u00f6zne-kendi tan\u0131mlan\u0131rken ayn\u0131 a\u00e7\u0131klama modellerine ba\u015fvurabilir miyiz? Kendilik yekpare, verili, bi\u00e7imlendirilmi\u015f bir \u015fey midir? Ba\u015fka bir ifadeyle kendilik bir \u00f6z m\u00fcd\u00fcr? Yoksa s\u00fcre\u00e7 i\u00e7inde ve belirli bir mekanda kurulan olu\u015f mudur? Ya da olma durumlar\u0131 m\u0131d\u0131r?\u201d B\u00fct\u00fcn bu sorular tart\u0131\u015fman\u0131n ontolojik, epistemolojik, etik ve politik boyutlar\u0131na i\u015faret etmektedir. Bu noktada \u00e7al\u0131\u015fmam\u0131z\u0131n iddias\u0131: \u201c\u00c7a\u011fda\u015f d\u00f6nemde kendili\u011fin temellendirili\u015fi klasik anlamda felsefe yapabilmenin olanaklar\u0131n\u0131 a\u015fmaktad\u0131r\u201d. Bu iddiay\u0131 dikkate alarak kendilik tart\u0131\u015fmalar\u0131n\u0131n tarihsel ve kavramsal boyutu ba\u011flam\u0131nda bireyin varolu\u015funu in\u015fa etme imkan\u0131n\u0131 veren felsefi y\u00f6ntem(ler) nelerdir sorusuna cevap arayaca\u011f\u0131z. Ara\u015ft\u0131rmam\u0131zda bu konu \u00fczerinde durularak kendili\u011fin politik ve metafizik ba\u011flam\u0131 bizatihi kendili\u011fin ne oldu\u011fu, bilin\u00e7le ba\u011flant\u0131s\u0131 ve \u00f6zne olmak a\u00e7\u0131s\u0131ndan Foucault\u2019nun iddia ve ele\u015ftirileri \u00e7er\u00e7evesinde incelenecektir.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong>\u00a0Kendilik Teknikleri, Kendilik Bilinci, \u00c7a\u011fda\u015f Felsefe, \u00d6zne-ben, Performatiflik.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2166-1 .panel-0eef894db12d3cc79 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2166-1 .panel-0eef894db12d3cc79 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-0eef894db12d3cc79\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_0eef894db12d3cc79\"><a aria-expanded=\"false\" aria-controls=\"0eef894db12d3cc79\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2166-1\" data-target=\"#0eef894db12d3cc79\" href=\"#0eef894db12d3cc79\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Michel Foucault\u2019nun Pierre Rivi\u00e8re\u2019i \u2013 Cevriye DEM\u0130R G\u00dcNE\u015e<\/span><\/a><\/h4><\/div><div id=\"0eef894db12d3cc79\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_0eef894db12d3cc79\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6z<\/strong><\/p>\n<p>Michel Foucault, 19. y\u00fczy\u0131l Fransa\u2019s\u0131nda Pierre Rivi\u00e8re ad\u0131ndaki s\u0131radan k\u00f6yl\u00fc bir gencin i\u015flemi\u015f oldu\u011fu aile cinayetini,\u00a0<em>Annemi, K\u0131z Karde\u015fimi ve Erkek Karde\u015fimi Katleden Ben, Pierre Rivi\u00e8re\u2026<\/em>\u00a0adl\u0131 hat\u0131ratla\/anlat\u0131yla \u00f6l\u00fcms\u00fczle\u015ftirmesinin b\u00fcy\u00fcs\u00fcne kap\u0131lm\u0131\u015ft\u0131r. Hat\u0131rat su\u00e7 ve cezaya ili\u015fkin s\u00f6ylemin g\u00fcc\u00fcn\u00fc, t\u0131bbi ve adli s\u00f6ylemlerin kendi aralar\u0131ndaki \u00e7at\u0131\u015fk\u0131lar\u0131n\u0131 a\u00e7\u0131\u011fa \u00e7\u0131karm\u0131\u015f ve s\u00f6z konusu s\u00f6ylemlerin b\u00fct\u00fcn\u00fcn\u00fc cinayet s\u00f6ylemiyle yeniden ili\u015fkiye sokarak hayranl\u0131k uyand\u0131r\u0131c\u0131 bir etki ortaya koymu\u015ftur. Anlat\u0131s\u0131yla adeta i\u015fledi\u011fi cinayeti ard\u0131nda b\u0131rakan Rivi\u00e8re, yakla\u015f\u0131k y\u00fcz k\u0131rk y\u0131l sonra Foucault ve \u00e7al\u0131\u015fma arkada\u015flar\u0131n\u0131, yazd\u0131\u011f\u0131 su\u00e7\/cinayet s\u00f6ylemiyle ba\u015ftan \u00e7\u0131karm\u0131\u015ft\u0131r. Makale, yazd\u0131\u011f\u0131 cinayet anlat\u0131s\u0131 dolay\u0131m\u0131yla Rivi\u00e8re\u2019in toplumda ya\u015fayan bir birey olarak iktidar s\u00f6ylemiyle ili\u015fkisine, kendini var k\u0131lma \u00e7abas\u0131na ve Foucault\u2019nun Pierre Rivi\u00e8re hat\u0131rat\u0131 arac\u0131l\u0131\u011f\u0131yla bize s\u00f6ylemek istediklerine odaklanmaktad\u0131r. Hat\u0131ratta\/anlat\u0131da Foucault ve arkada\u015flar\u0131 taraf\u0131ndan a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131lan fikirler, bunca y\u0131l sonra Pierre Rivi\u00e8re\u2019i yeniden okumay\u0131, i\u015fitmeyi, anlamay\u0131 ve kendilik kayg\u0131s\u0131n\u0131n trajik boyutlar\u0131 \u00fczerine t\u0131bbi ve adli unsurlar\u0131n \u00f6tesine ge\u00e7en bir d\u00fc\u015f\u00fcnmeyi olanakl\u0131 k\u0131lmaktad\u0131r. Makalede ayr\u0131ca Rivi\u00e8re\u2019in ikili (yazar ve fail) edimini, Antik Yunan\u2019da kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131z s\u00f6zel ili\u015fki prati\u011fi olarak\u00a0<em>parrhesia<\/em>\u00a0tavr\u0131yla birlikte d\u00fc\u015f\u00fcnmenin olana\u011f\u0131na ili\u015fkin bir sorgulamaya da yer verilmektedir.<\/p>\n<p><strong>Anahtar Kelimeler:\u00a0<\/strong>Foucault, cinayet anlat\u0131s\u0131, Pierrre Rivi\u00e8re, su\u00e7 s\u00f6ylemi,\u00a0<em>parrhesia<\/em>.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2166-1 .panel-22cb34a9c6de91ad2 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2166-1 .panel-22cb34a9c6de91ad2 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-22cb34a9c6de91ad2\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_22cb34a9c6de91ad2\"><a aria-expanded=\"false\" aria-controls=\"22cb34a9c6de91ad2\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2166-1\" data-target=\"#22cb34a9c6de91ad2\" href=\"#22cb34a9c6de91ad2\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">\u00d6znenin Tahakk\u00fcm Nesnesine D\u00f6n\u00fc\u015f\u00fcm\u00fcnden Kendilik Tekniklerine: \u0130tiraf \u2013 Elif ERG\u00dcN<\/span><\/a><\/h4><\/div><div id=\"22cb34a9c6de91ad2\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_22cb34a9c6de91ad2\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6z<\/strong><\/p>\n<p>Michel Foucault itiraf \u00fczerine spesifik bir eser yazmam\u0131\u015f olsa da \u00f6zellikle ya\u015fam\u0131n\u0131n son y\u0131llar\u0131nda kendilik \u00fczerine d\u00fc\u015f\u00fcn\u00fcrken itiraftan olduk\u00e7a s\u0131k bahsetmi\u015ftir. Gerek\u00a0<em>Coll\u00e8ge de France<\/em>\u2019da verdi\u011fi derslerinin gerekse \u00e7e\u015fitli \u00fclkelerdeki seminerlerinin geni\u015f bir b\u00f6l\u00fcm\u00fcn\u00fc itirafa ay\u0131r\u0131r. Foucault\u00a0<em>Cinselli\u011fin Tarihi<\/em>\u2019nin ilk cildi olan\u00a0<em>Bilme \u0130stenci<\/em>\u2019nde cinselli\u011fin hakikat rejimi olarak nas\u0131l \u00e7o\u011falt\u0131ld\u0131\u011f\u0131n\u0131n izini s\u00fcrerken itiraftan bahseder. Cinselli\u011fin itirafla ili\u015fkisinde bilgi-iktidar bi\u00e7imi olarak itiraf bir dizi d\u00f6n\u00fc\u015f\u00fcmde ortaya \u00e7\u0131kar. H\u0131ristiyanl\u0131ktan ald\u0131\u011f\u0131 mirasla cinsellik, itiraf\u0131 ba\u015fka bir forma d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. Bunun nas\u0131l oldu\u011fu ise erotik sanat ve cinsel bilim ayr\u0131m\u0131yla ortaya konur. Foucault ya\u015fam\u0131n\u0131n son y\u0131llar\u0131nda bilgi-iktidar bi\u00e7imi olarak itiraftan, kendili\u011fin bilgisi olarak itiraf konusuna yo\u011funla\u015facakt\u0131r. Kendilik tekniklerinde ortaya \u00e7\u0131kt\u0131\u011f\u0131 haliyle itiraf cinselli\u011fin soyk\u00fct\u00fc\u011f\u00fcndeki halinden farkl\u0131 olmakla birlikte bir yan\u0131yla da onu tamamlar nitelikte olacakt\u0131r. Kimilerine g\u00f6re bu durum \u00f6zneye d\u00f6n\u00fc\u015f ve hatta bir zay\u0131fl\u0131k olarak nitelendirilir. Oysa Foucault hakikat prosed\u00fcrlerinin nas\u0131l \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 anlamak i\u00e7in kendilik tekniklerini konu edinir. Bu ba\u011f\u0131n g\u00f6sterilmesi i\u00e7in \u00f6ncelikle cinsellik alan\u0131nda daha sonra da kendilik tekniklerinde a\u00e7\u0131\u011fa \u00e7\u0131kan itiraf edimini birlikte d\u00fc\u015f\u00fcnmek gerekir.<\/p>\n<p><strong>Anahtar Kelimeler<\/strong>: \u0130tiraf, cinsellik, Kendilik Teknikleri, H\u0131ristiyanl\u0131k, Hakikat.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2166-1 .panel-79ffbae9af28c68d5 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2166-1 .panel-79ffbae9af28c68d5 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-79ffbae9af28c68d5\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_79ffbae9af28c68d5\"><a aria-expanded=\"false\" aria-controls=\"79ffbae9af28c68d5\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2166-1\" data-target=\"#79ffbae9af28c68d5\" href=\"#79ffbae9af28c68d5\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Spesifik Entelekt\u00fcel ve Foucault \u2013 Hakan G\u00dcNDO\u011eDU<\/span><\/a><\/h4><\/div><div id=\"79ffbae9af28c68d5\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_79ffbae9af28c68d5\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6z<\/strong><\/p>\n<p>Foucault nas\u0131l ayd\u0131nlanmay\u0131 ve ele\u015ftiriyi sorunsalla\u015ft\u0131rm\u0131\u015fsa benzer \u015fekilde entelekt\u00fceli de sorunsalla\u015ft\u0131r\u0131r. O bunu yaparken en ba\u015fta Bat\u0131 d\u00fc\u015f\u00fcncesinde uzunca bir s\u00fcre yayg\u0131n olarak kabul g\u00f6rm\u00fc\u015f olan evrensel entelekt\u00fcel anlay\u0131\u015f\u0131na itiraz eder ve ard\u0131ndan modernlik sonras\u0131 yeni toplumsal ko\u015fullarda -spesifik entelekt\u00fcel ad\u0131n\u0131 verdi\u011fi- yeni bir entelekt\u00fcel anlay\u0131\u015f\u0131na ihtiya\u00e7 oldu\u011funu \u00f6ne s\u00fcrer. Bu makale, onun s\u00f6z konusu itiraz\u0131n\u0131n ve iddias\u0131n\u0131n tam olarak anla\u015f\u0131labilmesi i\u00e7in, ilk olarak, Foucault\u2019nun evrensel entelekt\u00fcel anlay\u0131\u015f\u0131na ni\u00e7in itiraz etti\u011fini, spesifik entelekt\u00fceli hangi sebeplerle evrensel entelekt\u00fcele tercih etti\u011fini, ve onun g\u00f6z\u00fcnde spesifik entelekt\u00fcelin evrensel entelekt\u00fcelin kar\u015f\u0131layamad\u0131\u011f\u0131 hangi ihtiya\u00e7lara cevap verdi\u011fini ara\u015ft\u0131r\u0131r. Makale ikinci olarak Foucault\u2019nun anlay\u0131\u015f\u0131nda spesifik entelekt\u00fceli m\u00fcmk\u00fcn k\u0131lan ko\u015fullar\u0131n, spesifik entelekt\u00fcelin rol\u00fcn\u00fcn, \u00f6zelliklerinin, modellerinin ve erdemlerinin neler oldu\u011fu sorular\u0131na yan\u0131t bulmaya \u00e7al\u0131\u015f\u0131r; ve nihayet, sonu\u00e7 k\u0131sm\u0131nda, spesifik entelekt\u00fcellerin y\u00fczle\u015fmek zorunda oldu\u011fu bir tak\u0131m sorunlara i\u015faret etmek suretiyle spesifik entelekt\u00fcel anlay\u0131\u015f\u0131n\u0131n kendisinin de bir \u015fekilde sorunsalla\u015ft\u0131r\u0131labilece\u011fine dikkat \u00e7eker.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong>\u00a0Foucault, evrensel entelekt\u00fcel, spesifik entelekt\u00fcel, sorunsalla\u015ft\u0131rma, deneyim.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2166-1 .panel-e252b16311ea7689d .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2166-1 .panel-e252b16311ea7689d .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-e252b16311ea7689d\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_e252b16311ea7689d\"><a aria-expanded=\"false\" aria-controls=\"e252b16311ea7689d\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2166-1\" data-target=\"#e252b16311ea7689d\" href=\"#e252b16311ea7689d\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Foucault\u2019nun Yaz\u0131s\u0131nda Misalin Vaziyeti \u2013 Enis MEM\u0130\u015eO\u011eLU<\/span><\/a><\/h4><\/div><div id=\"e252b16311ea7689d\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_e252b16311ea7689d\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6z<\/strong><\/p>\n<p>Michel Foucault\u2019nun yaz\u0131s\u0131nda misalin vaziyeti, yine Foucault\u2019nun yaz\u0131s\u0131nda \u2018yaz\u0131n\u0131n\u2019 misal olarak nas\u0131l vaz edildi\u011fiyle alakal\u0131d\u0131r. B\u00f6yle bir vaziyeti tespit edebilmenin imk\u00e2n\u0131 Giorgio Agamben\u2019in Foucaultcu arkeolojiyi paradigmatoloji olarak tan\u0131mlamas\u0131ndan itibaren belirir: Paradigmatoloji,\u00a0 dispozitiflerin vaz edildi\u011fi s\u00f6ylemsel tertibatlara i\u015faret etti\u011fi \u00f6l\u00e7\u00fcde, arkeoloji de paradigma olarak dispozitiflerin vaziyetini inceler. Agamben, paradigman\u0131n vaziyeti olarak s\u00f6ylemsel dispozitiflerin Foucault\u2019nun metnine Hegel\u2019e kadar takip edilebilen pozitivite kavram\u0131 ile nakloldu\u011funu g\u00f6sterir. Bu nakil ile pozitivitenin Hegel\u2019den itibaren ta\u015f\u0131d\u0131\u011f\u0131 bir rab\u0131taya, hayat ve s\u00f6ylem rab\u0131tas\u0131na, Foucault\u2019da da rastland\u0131\u011f\u0131 fark edilir. Foucault\u2019nun\u00a0<em>Bilginin Arkeolojisi<\/em>\u2019nde s\u00f6ylem ile hayat\u0131 birbirinden ay\u0131ran tespiti, Foucault\u2019nun hakikate dair misalinde, Foucault\u2019nun Platon\u2019u okudu\u011fu Platon\u2019un\u00a0<em>VII. Mektup<\/em>\u2019unun hakikati s\u00f6yleme misalinde,\u00a0<em>parrh\u0113sia\u00a0<\/em>misalinde, hakikatin s\u00f6ylenmesi ile cesurca s\u00f6ylenmesi aras\u0131ndaki, s\u00f6yleme ve eyleme aras\u0131ndaki, ve de nihayetinde s\u00f6z ve yaz\u0131 aras\u0131ndaki rab\u0131tada muallak bir alaka vaz eder. Bu muallak alaka, hakikatin misali olarak\u00a0<em>parrh\u0113sia<\/em>\u2019y\u0131 s\u00f6z-edimi gibi bir mevzunun i\u00e7inde mevzilendirir. Bu mevzu, Foucault\u2019nun Platon\u2019dan, Platon\u2019un da Sokrates\u2019ten aktard\u0131\u011f\u0131\u00a0<em>parrh\u0113sia<\/em>\u2019n\u0131n misali olarak\u00a0<em>basanos<\/em>\u2019ta (yani filozofun mihenk ta\u015f\u0131 olarak hakikati deneyimlemesi \u00f6rne\u011finde) kendini temsil etti\u011finde, hakikatin yaz\u0131da temsil edilemeyen misalini veren filozofun bunu mektuptaki yaz\u0131yla s\u00f6ylemesinin yaratt\u0131\u011f\u0131 muallak alakada, sonunda \u015funu g\u00f6sterir: Sokrates\u2019in s\u00f6z\u00fc yaz\u0131n\u0131n d\u0131\u015f\u0131na vaz eden konumu, Platon\u2019un hakikati s\u00f6z\u00fcn de yaz\u0131n\u0131n da d\u0131\u015f\u0131na vaz eden konumuyla beraber, Foucault\u2019nun yaz\u0131s\u0131nda hakikati s\u00f6yleme cesaretinin misalini vermek i\u00e7in istimal edildi\u011finde, bu misaller art\u0131k Foucault\u2019nun yaz\u0131s\u0131n\u0131n d\u0131\u015f\u0131nda, yaz\u0131n\u0131n d\u0131\u015f\u0131nda bir vaziyette de\u011fildirler. Platon ve Sokrates Foucault\u2019nun misali olurken, yaz\u0131 s\u00f6ylemin, s\u00f6ylem hayat\u0131n, hayat hakikatin, hakikat de hakikati s\u00f6yleme cesaretinin misali olarak muallak bir alakada rab\u0131talan\u0131p Foucault\u2019nun yaz\u0131s\u0131nda misalin vaziyetini vaz ederler.<\/p>\n<p><strong>Anahtar kelimeler:\u00a0<\/strong>Michel Foucault, Giorgio Agamben, Platon, paradigma, s\u00f6ylem,\u00a0<em>parrh\u0113sia.<\/em><\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2166-1 .panel-50d2b982ec97b6da9 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2166-1 .panel-50d2b982ec97b6da9 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-50d2b982ec97b6da9\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_50d2b982ec97b6da9\"><a aria-expanded=\"false\" aria-controls=\"50d2b982ec97b6da9\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2166-1\" data-target=\"#50d2b982ec97b6da9\" href=\"#50d2b982ec97b6da9\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">The Episteme of \u2018Virginity\u2019 in the Context of Foucault\u2019s Philosophy (in English\/\u0130ngilizce) \/ Duygu ONAY-\u00c7\u00d6KER<\/span><\/a><\/h4><\/div><div id=\"50d2b982ec97b6da9\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_50d2b982ec97b6da9\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p>\u201cFoucault Felsefesi Ba\u011flam\u0131nda \u2018Bek\u00e2ret\u2019 Epistemesi \/ Duygu ONAY-\u00c7\u00d6KER\u201d isimli makalenin orijinal \u0130ngilizce halidir.<\/p>\n<p><strong>Abstract<\/strong><\/p>\n<p>This study explores the hymen\u2019s increased cultural significance, despite its non-functionality, smallness, and inconsequentiality to health. The discourse of virginity gave the hymen its importance and determined how human beings thought, lived, and even why they were killed in the name of its honor. Therefore, this study uses Michel Foucault\u2019s philosophy to analyze the body policy of virginity as a subjective way of experience and shows that western culture transforms women into subjects through virginity\u2019s discursive and non-discursive practices. This framework enables an analysis of virginity\u2019s legitimatization process as a scientific and objective reality that participates in Foucault\u2019s conception of the game of truth. In addition, I discuss some shifts in virginity\u2019s discursive and scientific practices; the possibility of avoiding this body policy; establishing women\u2019s own freedom, and allowing their recreation as a Foucauldian work of art without becoming an object of power. I follow Foucault\u2019s methodology, not explaining history in a linear\/chronological fashion, but exposing the archaeology of virginity\u2019s historical development and transformation.<\/p>\n<p><strong>Keywords:<\/strong>\u00a0virginity, power, truth, Michel Foucault, body.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2166-1 .panel-4b1fb6bb3a2c889f5 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2166-1 .panel-4b1fb6bb3a2c889f5 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-4b1fb6bb3a2c889f5\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_4b1fb6bb3a2c889f5\"><a aria-expanded=\"false\" aria-controls=\"4b1fb6bb3a2c889f5\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2166-1\" data-target=\"#4b1fb6bb3a2c889f5\" href=\"#4b1fb6bb3a2c889f5\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Foucault Felsefesi Ba\u011flam\u0131nda \u2018Bek\u00e2ret\u2019 Epistemesi (in Turkish\/T\u00fcrk\u00e7e) \/ Duygu ONAY-\u00c7\u00d6KER<\/span><\/a><\/h4><\/div><div id=\"4b1fb6bb3a2c889f5\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_4b1fb6bb3a2c889f5\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6z<\/strong><\/p>\n<p>Bu \u00e7al\u0131\u015fma, bilinen bir i\u015flevi bulunmayan, fiziksel olarak k\u00fc\u00e7\u00fck olan ve sa\u011fl\u0131k i\u00e7in problem yaratmayan himenin kendi ba\u015f\u0131na bir bo\u015fluk iken nas\u0131l olup da k\u00fclt\u00fcrel anlamda bir d\u00fczenleyici ilkeye d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc ara\u015ft\u0131rmaktad\u0131r. \u00d6znenin t\u00fcm deneyimlerini belirleyen ve kuran iktidar\u0131n, bedeni ku\u015fatmak i\u00e7in geli\u015ftirdi\u011fi bek\u00e2ret s\u00f6ylemi, insan\u0131n nas\u0131l d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcnden ve ya\u015fad\u0131\u011f\u0131ndan (hatta \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fcnden) sorumlu bir kavram haline gelmi\u015ftir. \u00c7al\u0131\u015fmada Michel Foucault felsefesi i\u00e7in \u00f6znel deneyim bi\u00e7imlerinden biri say\u0131labilecek ve Bat\u0131 k\u00fclt\u00fcr\u00fcn\u00fcn \u00f6zneye d\u00f6n\u00fc\u015ft\u00fcrme s\u00fcrecinde \u00f6nemli bir yer tutan beden politikalar\u0131ndan bir tanesi olarak bek\u00e2retin, s\u00f6ylemsel olan ve s\u00f6ylemsel olmayan pratikleri incelenmektedir. Bu ba\u011flamda da bek\u00e2retin girdi\u011fi hakikat oyunundan nas\u0131l olup da bilimsel ve nesnel ger\u00e7eklik kazanarak \u00e7\u0131kt\u0131\u011f\u0131 ara\u015ft\u0131r\u0131lmaktad\u0131r. \u00c7al\u0131\u015fmada ayn\u0131 zamanda bek\u00e2ret epistemesindeki k\u0131r\u0131lmalar; beden politikas\u0131ndan s\u0131yr\u0131lman\u0131n olanakl\u0131l\u0131\u011f\u0131; \u00f6znenin olas\u0131 \u00f6zg\u00fcrl\u00fc\u011f\u00fc ve iktidar\u0131n nesnesi olmadan insan\u0131n kendi kendisini sanat eseri olarak yaratabilmesinin olanakl\u0131l\u0131\u011f\u0131 yine Foucault felsefesi ba\u011flam\u0131nda aranmaya \u00e7al\u0131\u015f\u0131lacakt\u0131r. \u00c7al\u0131\u015fma boyunca Foucault\u2019nun eserlerinde ortaya koydu\u011fu gibi, ama\u00e7, tarihsel olarak bu olguyu anlatmak de\u011fil, bu tarihsel olu\u015fum ve d\u00f6n\u00fc\u015f\u00fcm\u00fcn arkeolojisini yapmaya \u00e7abalamakt\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong>\u00a0bek\u00e2ret, iktidar, hakikat, Michel Foucault, beden<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2166-1 .panel-c94a52e348968a3ab .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2166-1 .panel-c94a52e348968a3ab .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-c94a52e348968a3ab\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_c94a52e348968a3ab\"><a aria-expanded=\"false\" aria-controls=\"c94a52e348968a3ab\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2166-1\" data-target=\"#c94a52e348968a3ab\" href=\"#c94a52e348968a3ab\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">\u0130ktidar: Yollar\u0131 \u00c7atallanan Bah\u00e7e \u2013 Utku \u00d6ZMAKAS<\/span><\/a><\/h4><\/div><div id=\"c94a52e348968a3ab\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_c94a52e348968a3ab\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6z<\/strong><\/p>\n<p>Michel Foucault\u2019nun d\u00fc\u015f\u00fcncesinin temel ta\u015flar\u0131ndan birini \u2018iktidar\u2019 kavram\u0131 olu\u015fturur. D\u00fc\u015f\u00fcn\u00fcr\u00fcn bu kavram\u0131 ele almas\u0131n\u0131n asli gerek\u00e7esi ise \u2018\u00f6znele\u015f(tir)me\u2019 s\u00fcre\u00e7lerini incelemektir. \u2018\u00d6zne\u2019 ile \u2018iktidar\u2019 kavramlar\u0131 aras\u0131ndaki rab\u0131ta, Foucault\u2019nun d\u00fc\u015f\u00fcncesinin ana eksenlerinden birini olu\u015fturur. Ne var ki, filozofun iktidar kavram\u0131na ili\u015fkin olarak tek bir analizi yoktur. Bilhassa 1970\u2019lerin ortalar\u0131nda\u00a0<em>Cinselli\u011fin Tarihi<\/em>\u2019nin yay\u0131nlanmas\u0131yla birlikte, d\u00fc\u015f\u00fcn\u00fcr\u00fcn bu kavrama y\u00f6nelik yeni bir analiz geli\u015ftirdi\u011fi s\u00f6ylenebilir. Bu makalenin temel amac\u0131, Foucault\u2019nun d\u00fc\u015f\u00fcncesinde iktidar kavram\u0131n\u0131n tarihsel yolculu\u011funun izini s\u00fcrmektir. Bu nedenle \u00f6ncelikle hukuksal-s\u00f6ylemsel iktidar ve sava\u015f modeli ele al\u0131nacak, daha sonra da d\u00fc\u015f\u00fcn\u00fcr\u00fcn bunlara y\u00f6nelik ele\u015ftiri \u00f6zetlenecektir. Daha sonra bu ba\u011flamda \u2018biyopolitika\u2019 kavram\u0131n\u0131n nas\u0131l do\u011fdu\u011fu ve hangi ve\u00e7helere sahip oldu\u011fu incelenecektir. Anaak\u0131m yorumlar genellikle bu ge\u00e7i\u015fin nas\u0131l ger\u00e7ekle\u015fti\u011fini tam anlam\u0131yla a\u00e7\u0131klayamamaktad\u0131r. Bu nedenle elinizdeki makalenin ikinci amac\u0131, s\u00f6z konusu d\u00f6n\u00fc\u015f\u00fcm\u00fcn ger\u00e7ekle\u015fmesinde -d\u00fc\u015f\u00fcn\u00fcr\u00fcn iktidar ile direni\u015f, g\u00fc\u00e7lerin farkl\u0131 bi\u00e7imleri aras\u0131ndaki dinamik bir etkile\u015fim ve tutumla ili\u015fkili olarak tan\u0131mlad\u0131\u011f\u0131- \u2018oyun\u2019 kavram\u0131n\u0131n etkili oldu\u011funu g\u00f6zler \u00f6n\u00fcne sermektir. Buradan hareketle \u2018tutum\u2019 ve \u2018y\u00f6netimsellik\u2019 kavramlar\u0131na de\u011finilecek; b\u00f6ylelikle bu makale Foucault\u2019nun \u00e7al\u0131\u015fmas\u0131nda \u2018iktidar\u2019 kavram\u0131n\u0131n tarihsel g\u00fczerg\u00e2h\u0131n\u0131 yeniden ortaya koymu\u015f olacakt\u0131r. Sonu\u00e7 olarak d\u00fc\u015f\u00fcn\u00fcr\u00fcn kavramsal ayg\u0131tlar\u0131 de\u011fi\u015fse dahi, ara\u015ft\u0131rma nesnesinin ayn\u0131 kald\u0131\u011f\u0131 g\u00f6sterilmeye \u00e7al\u0131\u015f\u0131lacakt\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler<\/strong>: iktidar, biyopolitika, biyoiktidar, hukuksal-s\u00f6ylemsel iktidar, sava\u015f, oyun, tutum, y\u00f6netimsellik.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2166-1 .panel-e4160a4cdeef2ff8e .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2166-1 .panel-e4160a4cdeef2ff8e .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-e4160a4cdeef2ff8e\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_e4160a4cdeef2ff8e\"><a aria-expanded=\"false\" aria-controls=\"e4160a4cdeef2ff8e\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2166-1\" data-target=\"#e4160a4cdeef2ff8e\" href=\"#e4160a4cdeef2ff8e\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Foucault\u2019nun Ya\u015fam\u0131 Sanat Eseri K\u0131lma \u00c7a\u011fr\u0131s\u0131: \u2018Varolu\u015f Esteti\u011fi\u2019 \/ Murat M. T\u00dcRKMEN<\/span><\/a><\/h4><\/div><div id=\"e4160a4cdeef2ff8e\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_e4160a4cdeef2ff8e\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6z<\/strong><\/p>\n<p>Foucault\u2019nun \u201cestetik varolu\u015f\u201d \u015feklinde ifade etti\u011fi, ya\u015fam\u0131n sanat eseri k\u0131l\u0131nmas\u0131 \u00e7a\u011fr\u0131s\u0131nda \u201ckendilik kayg\u0131s\u0131\u201d ve\u00a0<em>parrhesia<\/em>\u00a0incelemeleri birbirine s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131d\u0131r, zira \u201cestetik varolu\u015f\u201d \u201ckendilik kayg\u0131s\u0131\u201d ve\u00a0<em>parrhesia<\/em>n\u0131n \u00e7at\u0131 kavram\u0131 gibi i\u015fler. Foucault, \u201cestetik varolu\u015f\u201d \u00f6nerisini \u015fekillendirmek amac\u0131yla hem \u201ckendilik kayg\u0131s\u0131n\u0131\u201d hem de\u00a0<em>parrhesia<\/em>y\u0131 ayr\u0131 ayr\u0131 incelemi\u015ftir. Ancak onun hem bu kavramlar\u0131 ele al\u0131\u015f bi\u00e7imine ve de\u011ferlendirmesine hem de \u201cestetik varolu\u015fun\u201d i\u015fleyi\u015fine dair bir dizi ele\u015ftiri y\u00f6neltilir. Bu ele\u015ftirilerden ilki; Foucault\u2019nun \u201ckendilik kayg\u0131s\u0131\u201d ve\u00a0<em>parrhesia<\/em>y\u0131 ba\u011fl\u0131 bulundu\u011fu ilkeden ay\u0131rarak inceledi\u011fine dair bir ele\u015ftiridir. \u0130kincisi; \u00f6nerdi\u011fi \u201ckendilik kayg\u0131s\u0131\u201d eti\u011finin bir ilkeye sahip olmad\u0131\u011f\u0131 y\u00f6n\u00fcndedir. \u00dc\u00e7\u00fcnc\u00fcs\u00fc ise; \u201cestetik varolu\u015ftaki\u201d esteti\u011fin yeterli d\u00fczeyde belirlenmedi\u011fi ve bu sebeple de \u201cestetik varolu\u015fun\u201d i\u015fleyi\u015finin belirsiz b\u0131rak\u0131ld\u0131\u011f\u0131na dair bir ele\u015ftiridir. Bu \u00fc\u00e7 ele\u015ftiri alt alta s\u0131raland\u0131\u011f\u0131nda onun sanat eseri olarak ya\u015fam fikri belirsiz kalm\u0131\u015f gibi g\u00f6r\u00fcnmektedir. Bu metinde, ele\u015ftirileri de g\u00f6z \u00f6n\u00fcnde bulundurarak, \u201cestetik varolu\u015fun\u201d alt\u0131nda i\u015fleyen \u201ckendilik kayg\u0131s\u0131\u201d ve\u00a0<em>parrhesia<\/em>n\u0131n Foucault taraf\u0131ndan hangi ilkelere ba\u011fland\u0131\u011f\u0131n\u0131 belirlemeyi ve onun ya\u015fam\u0131 sanat eseri k\u0131lma \u00e7a\u011fr\u0131s\u0131n\u0131 de\u011ferlendirerek a\u00e7\u0131k hale getirmeyi ama\u00e7l\u0131yorum.<\/p>\n<p><strong>Anahtar Kelimeler:\u00a0<\/strong>Estetik varolu\u015f, kendilik kayg\u0131s\u0131, parrhesia, ya\u015fam, sanat.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2166-1 .panel-fcc2e63bdeab330d7 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2166-1 .panel-fcc2e63bdeab330d7 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-fcc2e63bdeab330d7\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_fcc2e63bdeab330d7\"><a aria-expanded=\"false\" aria-controls=\"fcc2e63bdeab330d7\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2166-1\" data-target=\"#fcc2e63bdeab330d7\" href=\"#fcc2e63bdeab330d7\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Michel Foucault A\u00e7\u0131s\u0131ndan \u0130nsan ve \u0130nsan Bilimleri \/ Veli URHAN<\/span><\/a><\/h4><\/div><div id=\"fcc2e63bdeab330d7\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_fcc2e63bdeab330d7\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6z<\/strong><\/p>\n<p>Michel Foucault\u00a0<em>Kelimeler ve \u015eeyler<\/em>\u2019in dokuzuncu ve onuncu b\u00f6l\u00fcmlerini insan ve insan bilimlerine ay\u0131rm\u0131\u015ft\u0131r. Ona g\u00f6re XIX. y\u00fczy\u0131l\u0131n ba\u015flar\u0131na kadar insan hen\u00fcz ortal\u0131kta g\u00f6r\u00fcnmedi\u011fi i\u00e7in, insan\u0131n \u00fc\u00e7 temel \u00f6zelli\u011fi olan\u00a0<em>ya\u015fama<\/em>,\u00a0<em>\u00e7al\u0131\u015fma<\/em>\u00a0ve\u00a0<em>konu\u015fma<\/em>\u00a0hakk\u0131ndaki bilimsel s\u00f6ylemler de insan\u0131n varolu\u015fuyla birlikte ortaya \u00e7\u0131kar. Onun klasik \u00e7a\u011f olarak adland\u0131rd\u0131\u011f\u0131 XVII. XVIII. y\u00fczy\u0131llarda s\u00f6z konusu \u00fc\u00e7 alanla ilgili bilimler\u00a0<em>do\u011fa tarihi<\/em>,\u00a0<em>servet analizi<\/em>\u00a0ve\u00a0<em>genel gramer<\/em>\u00a0olarak adland\u0131r\u0131l\u0131rken, modern \u00e7a\u011f\u0131n ba\u015flang\u0131c\u0131 olan XIX. y\u00fczy\u0131ldan itibaren bunlar\u00a0<em>biyoloji<\/em>,\u00a0<em>iktisat politikas\u0131<\/em>\u00a0ve\u00a0<em>filoloji<\/em>\u00a0olarak adland\u0131r\u0131l\u0131r. Kl\u00e2sik d\u00f6nemden Modern d\u00f6neme ge\u00e7i\u015fle birlikte ku\u00adrulmaya ba\u015flayan top\u00adlumsal bilimlerin\u00a0alan\u0131nda, bu alanlar\u0131n bilgisini olu\u015fturmak amac\u0131yla birbirlerinin tam kar\u015f\u0131\u00ads\u0131na konulabilecek olan iki anlay\u0131\u015f ortaya \u00e7\u0131kar:\u00a0<em>Pozitivizm<\/em>, t\u0131pk\u0131 tabiat\u00a0bilimlerinde oldu\u011fu gibi nes\u00adnel veri toplamay\u0131 ve bu veri\u00adleri do\u011fa bilimlerinin y\u00f6ntem\u00adleriyle \u00e7\u00f6z\u00fcmlemeyi ama\u00e7lar.\u00a0<em>Humanizm<\/em>, s\u00f6z konusu nesnel veri toplama aray\u0131\u015f\u0131ndan ka\u00e7\u0131n\u0131r ve toplumsal bilimlerin bir bak\u0131ma \u00f6z\u00fcnde bulunan \u00f6znelli\u011fi benimser. Foucault, b\u00fct\u00fcn insan\u00a0bilimlerinin tarihinin, XIX. y\u00fcz\u00ady\u0131ldan itibaren, bu \u00fc\u00e7 modelden hare\u00adketle yeniden yaz\u0131labi\u00adlece\u011fini s\u00f6yledikten sonra, s\u00f6z\u00a0konusu \u00fc\u00e7 modelin, ayr\u0131ca\u00adl\u0131klar\u0131n\u0131n egemenli\u011finin bir as\u0131rdan daha uzun bir zamandan beri izlenmesinin m\u00fcmk\u00fcn bulunmas\u0131 nedeniyle, insan bi\u00adlimleri\u00a0tarihinin t\u00fcm olu\u015fumunu kapsam alanlar\u0131n\u0131n i\u00e7ine ald\u0131klar\u0131n\u0131 kaydeder.<\/p>\n<p><strong>Anahtar kelimeler<\/strong>: insan, bilim, ya\u015fama, konu\u015fma, \u00e7al\u0131\u015fma.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2166-1 .panel-86b5931ba6dd74b0c .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2166-1 .panel-86b5931ba6dd74b0c .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-86b5931ba6dd74b0c\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_86b5931ba6dd74b0c\"><a aria-expanded=\"false\" aria-controls=\"86b5931ba6dd74b0c\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2166-1\" data-target=\"#86b5931ba6dd74b0c\" href=\"#86b5931ba6dd74b0c\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Michel Foucault\u2019da Etik ve Ahlak Ayr\u0131m\u0131 \/ Veli URHAN<\/span><\/a><\/h4><\/div><div id=\"86b5931ba6dd74b0c\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_86b5931ba6dd74b0c\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6z<\/strong><\/p>\n<p>D\u00fc\u015f\u00fcnce hayat\u0131n\u0131n birinci, ikinci ve \u00fc\u00e7\u00fcnc\u00fc d\u00f6\u00adnemleri \u201carkeolojik\u201d, \u201csoyk\u00fct\u00fcksel\u201d ve \u201cetik\u201d a\u011f\u0131rl\u0131kl\u0131 olan Michel Foucault\u2019nun, \u201cetikle\u201d ilgili \u00e7al\u0131\u015fmalar\u0131n\u0131 y\u00fcr\u00fct\u00fcrken, Grek ve Roma \u00e7a\u011f\u0131n\u0131n \u201cahlak\u201d ve \u201cetik\u201d anlay\u0131\u015flar\u0131ndan bes\u00adlenme ihtiyac\u0131 duydu\u011fu g\u00f6r\u00fcl\u00fcr. Foucault\u2019nun eserlerinde, ente\u00adlekt\u00fcel sorgulama i\u00e7in, okuyucula\u00adr\u0131n\u0131 \u201cetik\u201d bir sorum\u00adluluk do\u011frultusunda e\u011fitmeyi ama\u00e7layan bir pra\u00adtik olu\u015fturmaya ve \u201cetik\u201d sorgulamalar\u00addan beslenme\u00adyen bir entelekt\u00fcel or\u00adtam\u00addan ka\u00e7\u0131\u015f olanaklar\u0131n\u0131 ortaya koymaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 s\u00f6yle\u00adnebilir. Onun \u201cetikle\u201d ilgilenmesi, d\u00fc\u015f\u00fcnce hayat\u0131n\u0131n son d\u00f6\u00adnemine ait eserlerinde daha a\u00e7\u0131k olarak g\u00f6r\u00fclmekle birlikte, \u201cetik kayg\u0131\u201d asl\u0131nda ilk eserlerinden itibaren d\u00fc\u00ad\u015f\u00fcn\u00adcesini me\u015fgul eden temel sorunlardan biri\u00addir.\u00a0<em>Cinselli\u011fin Tarihi<\/em>\u2019nin ikinci ve \u00fc\u00e7\u00fcnc\u00fc kitapla\u00adr\u0131nda \u201cvaro\u00adlu\u015f este\u00adti\u011fi\u201d ile \u201cya\u015fam teknikleri\u201d ad\u0131 alt\u0131nda ele al\u0131nan uygulama\u00adlara yer veren Foucault\u2019nun Grek eti\u011finde en ilgin\u00e7 ve \u00e7a\u011fda\u015f etik i\u00e7in en uygun bul\u00addu\u011fu y\u00f6n, toplumsal ve hukuksal zorunlu\u00adluklardan daha \u00e7ok, ki\u015fisel se\u00e7ime dayanan ve normalle\u015ftirici olmayan bir \u201cetik\u201d anlay\u0131\u015f\u0131d\u0131r. Grek eti\u011fini hi\u00e7bir \u015fekilde yeniden var etmek amac\u0131 g\u00fctme\u00adyen Foucault, bu eti\u011fin \u00f6nemli bir unsuru olan \u201ckendi kendisiyle ilgilenme\u201d idesine \u00e7a\u011fda\u015f bir an\u00adlam kazand\u0131rmaya \u00e7al\u0131\u015f\u0131r. \u201cEtikle\u201d ilgisi bak\u0131m\u0131ndan \u201cvarolu\u015f esteti\u011fine\u201d dikkat \u00e7eken Foucault i\u00e7in estetik, bir kendini d\u00f6n\u00fc\u015ft\u00fcrme ya da kendini kendinden kurtarma edimidir. Sonu\u00e7 olarak, yasaklara dayal\u0131 bir \u201cah\u00adlak\u201d sis\u00adtemleri tarihinin yerini alacak olan, kendilik pratiklerine da\u00adyal\u0131 bir \u201cetik\u201d sorun\u00adsalla\u015ft\u0131rmalar tarihine ili\u015fkin konular\u0131n ele al\u0131nmas\u0131, Foucault\u2019nun dikkatinden hi\u00e7bir zaman uzak kalma\u00adm\u0131\u015f\u00adt\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler<\/strong>: etik, ahlak, estetik, kayg\u0131, varolu\u015f.<\/p>\n<\/div><\/div><\/div><\/div><\/div><div class=\"fusion-text fusion-text-5\"><h3 style=\"padding-left: 40px;\"><strong>K\u0130TAP \u0130NCELEMES\u0130<\/strong><\/h3>\n<\/div><style type=\"text\/css\">#accordion-2166-2 .fusion-panel:hover{ border-color: var(--awb-color3) } #accordion-2166-2 .fusion-panel { border-color:var(--awb-color3); }.fusion-accordian  #accordion-2166-2 .panel-title a .fa-fusion-box{ color: #000000;}.fusion-accordian  #accordion-2166-2 .panel-title a .fa-fusion-box:before{ font-size: 12px; width: 12px;}.fusion-accordian  #accordion-2166-2 .panel-title a{font-size:18px;line-height:1.5;color:var(--awb-color8);font-family:Garamond, serif;font-weight:400;}.fusion-accordian  #accordion-2166-2 .toggle-content{font-size:16px;color:var(--awb-color8);font-family:Garamond, serif;font-weight:400;}.fusion-accordian  #accordion-2166-2 .panel-title a:not(.active):hover, #accordion-2166-2 .fusion-toggle-boxed-mode:hover .panel-title a { color: var(--awb-color5);}.fusion-accordian  #accordion-2166-2 .fusion-toggle-boxed-mode:hover .panel-title a .fa-fusion-box{ color: var(--awb-color5);}.fusion-accordian  #accordion-2166-2.fusion-toggle-icon-unboxed .fusion-panel .panel-title a:not(.active):hover .fa-fusion-box{ color: var(--awb-color5) !important;}<\/style><div class=\"accordian fusion-accordian\"><div class=\"panel-group fusion-toggle-icon-unboxed\" id=\"accordion-2166-2\"><style type=\"text\/css\">.fusion-accordian  #accordion-2166-2 .panel-eb8093922e9dcec14 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2166-2 .panel-eb8093922e9dcec14 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-eb8093922e9dcec14\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_eb8093922e9dcec14\"><a class=\"active\" aria-expanded=\"true\" aria-controls=\"eb8093922e9dcec14\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2166-2\" data-target=\"#eb8093922e9dcec14\" href=\"#eb8093922e9dcec14\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon fa-minus fas\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon fa-plus fas\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Eric PARAS: Foucault \u00d6znenin Yitiminden Yeniden Do\u011fu\u015funa \u2013 \u0130nceleyen: Umut DA\u011e<\/span><\/a><\/h4><\/div><div id=\"eb8093922e9dcec14\" class=\"panel-collapse collapse in\" araia-labelledby=\"toggle_eb8093922e9dcec14\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p>.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><style type=\"text\/css\">.fusion-body .fusion-builder-column-1{width:75% !important;margin-top : 0px;margin-bottom : 20px;}.fusion-builder-column-1 > .fusion-column-wrapper {padding-top : 0px !important;padding-right : 0px !important;margin-right : 2.56%;padding-bottom : 0px !important;padding-left : 0px !important;margin-left : 2.56%;}@media only screen and (max-width:1024px) {.fusion-body .fusion-builder-column-1{width:75% !important;order : 0;}.fusion-builder-column-1 > .fusion-column-wrapper {margin-right : 2.56%;margin-left : 2.56%;}}@media only screen and (max-width:640px) {.fusion-body .fusion-builder-column-1{width:100% !important;order : 0;}.fusion-builder-column-1 > .fusion-column-wrapper {margin-right : 1.92%;margin-left : 1.92%;}}<\/style><\/div><\/div><style type=\"text\/css\">.fusion-body .fusion-flex-container.fusion-builder-row-1{ padding-top : 0px;margin-top : 0px;padding-right : 0px;padding-bottom : 0px;margin-bottom : 0px;padding-left : 0px;}<\/style><\/div>\n","protected":false},"excerpt":{"rendered":"","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v19.3 - 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