{"id":2248,"date":"2022-11-02T13:16:44","date_gmt":"2022-11-02T10:16:44","guid":{"rendered":"https:\/\/www.felsefidusun.com\/?page_id=2248"},"modified":"2024-05-13T16:45:35","modified_gmt":"2024-05-13T13:45:35","slug":"fd-19_toplum-sozlesmesi","status":"publish","type":"page","link":"https:\/\/www.felsefidusun.com\/?page_id=2248","title":{"rendered":"fd 19_toplum s\u00f6zle\u015fmesi"},"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><span style=\"color: #ff0000;\"><strong><a style=\"color: #ff0000;\" href=\"https:\/\/www.felsefidusun.com\/?page_id=1958\">&lt;&lt; ar\u015five d\u00f6n<\/a><\/strong><\/span><\/p>\n<\/div><div ><span class=\" fusion-imageframe imageframe-none imageframe-1 hover-type-none\"><img width=\"254\" height=\"300\" title=\"Say\u0131:19 Toplum S\u00f6zle\u015fmesi\/Ekim&#8217;22\" src=\"http:\/\/www.felsefidusun.com\/wp-content\/uploads\/2022\/11\/fd19_TS-254x300.jpg\" alt class=\"img-responsive wp-image-2255\" srcset=\"https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2022\/11\/fd19_TS-200x236.jpg 200w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2022\/11\/fd19_TS-400x472.jpg 400w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2022\/11\/fd19_TS-600x708.jpg 600w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2022\/11\/fd19_TS-800x944.jpg 800w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2022\/11\/fd19_TS-1200x1416.jpg 1200w, https:\/\/www.felsefidusun.com\/wp-content\/uploads\/2022\/11\/fd19_TS.jpg 2040w\" sizes=\"(max-width: 640px) 100vw, 400px\" \/><\/span><\/div><div class=\"fusion-text fusion-text-2\"><p><strong style=\"font-size: 14px;\" data-fusion-font=\"true\">Felsefi D\u00fc\u015f\u00fcn Say\u0131: 19 &#8211; Toplum S\u00f6zle\u015fmesi \/ Ekim 2022<\/strong><\/p>\n<p><strong style=\"font-size: 14px;\" data-fusion-font=\"true\">Say\u0131 Edit\u00f6r\u00fc: Kurtul G\u00dcLEN\u00c7 (MSGS\u00dc)<\/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-sayi19-toplum-sozlesmesi\/631218.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><span style=\"font-size: 14px;\" data-fusion-font=\"true\">Makalelerin \u00f6zetleri ve anahtar kelimeleri i\u00e7in l\u00fctfen ilgili makalenin ismi \u00fczerine t\u0131klay\u0131n\u0131z.<\/span><\/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-2248-1 .fusion-panel:hover{ border-color: var(--awb-color3) } #accordion-2248-1 .fusion-panel { border-color:var(--awb-color3); }.fusion-accordian  #accordion-2248-1 .panel-title a .fa-fusion-box{ color: #000000;}.fusion-accordian  #accordion-2248-1 .panel-title a .fa-fusion-box:before{ font-size: 12px; width: 12px;}.fusion-accordian  #accordion-2248-1 .panel-title a{font-size:18px;line-height:1.5;color:var(--awb-color8);font-family:Garamond, serif;font-weight:400;}.fusion-accordian  #accordion-2248-1 .toggle-content{font-size:16px;color:var(--awb-color8);font-family:Garamond, serif;font-weight:400;}.fusion-accordian  #accordion-2248-1 .panel-title a:not(.active):hover, #accordion-2248-1 .fusion-toggle-boxed-mode:hover .panel-title a { color: var(--awb-color5);}.fusion-accordian  #accordion-2248-1 .fusion-toggle-boxed-mode:hover .panel-title a .fa-fusion-box{ color: var(--awb-color5);}.fusion-accordian  #accordion-2248-1.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-2248-1\"><style type=\"text\/css\">.fusion-accordian  #accordion-2248-1 .panel-bcf2a185917acbc36 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2248-1 .panel-bcf2a185917acbc36 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-bcf2a185917acbc36\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_bcf2a185917acbc36\"><a aria-expanded=\"false\" aria-controls=\"bcf2a185917acbc36\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2248-1\" data-target=\"#bcf2a185917acbc36\" href=\"#bcf2a185917acbc36\"><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\">Spinoza\u2019n\u0131n Onto-Politik Felsefesinde S\u00f6zle\u015fme Fikri ve Yans\u0131malar\u0131 \/ Mustafa A\u011eAO\u011eLU &amp; Sad\u0131k Erol ER<\/span><\/a><\/h4><\/div><div id=\"bcf2a185917acbc36\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_bcf2a185917acbc36\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Spinoza\u2019da s\u00f6zle\u015fme mefhumu, \u00fczerinde hala ihtilaflar bulunduran <em>kurucu<\/em> bir kavramd\u0131r. Bu kurucu kavram \u00e7e\u015fitli a\u00e7\u0131lardan pek \u00e7ok kere tart\u0131\u015f\u0131lm\u0131\u015f, kavram\u0131n gelenekle olan benzerlikleri ve farklar\u0131 g\u00f6sterilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Elbette Spinoza\u2019da s\u00f6zle\u015fme mefhumunun kaynaklar\u0131 her \u015feyden \u00f6nce politikan\u0131n kurucu unsuru say\u0131lan ontolojisinde aranmal\u0131d\u0131r. B\u00fct\u00fcn bunlar Spinoza felsefesinin b\u00fct\u00fcnc\u00fcl bir okumas\u0131n\u0131 sal\u0131k verir. Bu b\u00fct\u00fcnc\u00fcl okuma, Spinoza\u2019da merkezilenen i\u00e7kinlik sath\u0131n\u0131 da belirginle\u015ftirir. G\u00fc\u00e7 gibi temel kavramlar\u0131n zemini daha olanakl\u0131 hale gelir. Ontolojiden eti\u011fe, etikten politikaya b\u00fct\u00fcn bu g\u00fczerg\u00e2h ya\u015fam\u0131n i\u00e7kin unsurlar\u0131n\u0131n ortaya \u00e7\u0131kmas\u0131na olanak verecek olan \u00e7izgiyi g\u00f6sterecektir. Esas\u0131nda Spinoza\u2019da s\u00f6zle\u015fmenin ontolojik d\u00fczlemden hareketle okunmas\u0131 \u00e7o\u011fu ihtilaf\u0131 ve gelenekle kurulmaya \u00e7al\u0131\u015f\u0131lan \u00e7o\u011fu benzerlikleri ortadan kald\u0131r\u0131r. \u00c7e\u015fitli d\u00fc\u015f\u00fcn\u00fcrler \u2013bu \u00e7al\u0131\u015fmada da g\u00f6sterilece\u011fi \u00fczere\u2013 meseleyi buraya temellendirir. Spinoza ya\u015fam\u0131n i\u00e7kin, ne\u015feli unsurlar\u0131n\u0131 bir s\u00f6zle\u015fme ile devredilebilir noktaya ta\u015f\u0131maz. Ya\u015fam b\u00fct\u00fcn unsurlar\u0131yla ya\u015fanabilir bir ortakl\u0131kta birle\u015fir. Bu ortakl\u0131k g\u00fcc\u00fcn\u00fc ontolojik sat\u0131htan alan, etik ve politik i\u015ftiraklerle g\u00fcc\u00fcn\u00fc \u00e7o\u011faltan ne\u015feli bir ortakl\u0131kt\u0131r. Bu \u00e7al\u0131\u015fma ana meseleleri olu\u015fturan \u00e7e\u015fitli i\u015ftirakleri g\u00f6stermeye \u00e7al\u0131\u015facakt\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler: <\/strong>Spinoza, topluluk, do\u011fal hak, toplum s\u00f6zle\u015fmesi, conatus.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2248-1 .panel-0e687d3f33d561a3f .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2248-1 .panel-0e687d3f33d561a3f .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-0e687d3f33d561a3f\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_0e687d3f33d561a3f\"><a aria-expanded=\"false\" aria-controls=\"0e687d3f33d561a3f\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2248-1\" data-target=\"#0e687d3f33d561a3f\" href=\"#0e687d3f33d561a3f\"><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\">Hegel\u2019in Toplum S\u00f6zle\u015fmesi Teorileri Ele\u015ftirisi \/ \u00d6mer B. ALBAYRAK<\/span><\/a><\/h4><\/div><div id=\"0e687d3f33d561a3f\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_0e687d3f33d561a3f\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>\u0130nsan\u0131n toplumsall\u0131\u011f\u0131n\u0131 anlamak ve gerekti\u011finde de\u011fi\u015ftirmek i\u00e7in tarih boyunca \u00e7e\u015fitli a\u00e7\u0131klamalar \u00fcretilmi\u015ftir. \u0130\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z modern-kapitalist d\u00fcnyan\u0131n geli\u015fme s\u00fcrecine paralel bi\u00e7imde ilerleyen modern egemen devlet kavram\u0131 da kendisini me\u015frula\u015ft\u0131racak olan toplum s\u00f6zle\u015fmesi teorileriyle birlikte bi\u00e7imlenmi\u015ftir. Her ne kadar bu konu alt\u0131nda genel olarak an\u0131lan filozoflar Jean-Jacques Rousseau, John Locke ve Thomas Hobbes olsa da konuyla ilgilenen filozoflar\u0131n say\u0131s\u0131 olduk\u00e7a fazlad\u0131r. \u00d6nemli bir ba\u015fka nokta da bu teorilere temel te\u015fkil eden do\u011fal hak d\u00fc\u015f\u00fcncesinin s\u00f6z konusu filozoflar\u0131n \u00e7a\u011flar\u0131ndan \u00e7ok daha geriye giden bir ge\u00e7mi\u015fe sahip olduklar\u0131d\u0131r. Modern d\u00f6nem s\u00f6zle\u015fme teorilerinin do\u011fal hak varsay\u0131mlar\u0131ndan en \u00f6nemli fark\u0131, yeni bi\u00e7imlenen devletin me\u015fruiyet kayna\u011f\u0131n\u0131 kutsal metinlere ve Kilise\u2019ye de\u011fil, varsay\u0131msal bir do\u011fa durumuna ya da kendi eylemlerinin belirleyicisi olan bir \u00f6zg\u00fcr \u00f6zne kavram\u0131na dayand\u0131rmalar\u0131d\u0131r. Kendi siyasi birli\u011fini kurmaya \u00e7al\u0131\u015fan 18. ve 19. Y\u00fczy\u0131l Almanya\u2019s\u0131n\u0131n filozoflar\u0131na bakt\u0131\u011f\u0131m\u0131zda onlar\u0131n en ba\u015fta bu teorilerin varsay\u0131mlar\u0131n\u0131 sergilemeye ve ele\u015ftirmeye \u00e7al\u0131\u015ft\u0131klar\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. Bu \u00e7er\u00e7evede Hegel\u2019in ele\u015ftirisi bu teorilerin ilk b\u00fct\u00fcnsel ve felsefi ele\u015ftirisini olu\u015fturur. Bu metinde Hegel\u2019in toplum s\u00f6zle\u015fmelerinin varsay\u0131mlar\u0131na y\u00f6nelttikleri ele\u015ftiriler, onun \u00f6nc\u00fclleri olan Kant ve Fichte\u2019nin d\u00fc\u015f\u00fcnceleriyle birlikte tart\u0131\u015f\u0131lacakt\u0131r.<\/p>\n<p><strong>Anahtar kelimeler<\/strong>: toplum s\u00f6zle\u015fmesi, do\u011fa durumu, Hobbes, Kant, Fichte, Hegel.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2248-1 .panel-e5a0dee631ba78c6a .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2248-1 .panel-e5a0dee631ba78c6a .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-e5a0dee631ba78c6a\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_e5a0dee631ba78c6a\"><a aria-expanded=\"false\" aria-controls=\"e5a0dee631ba78c6a\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2248-1\" data-target=\"#e5a0dee631ba78c6a\" href=\"#e5a0dee631ba78c6a\"><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\">S\u00f6zle\u015fmenin S\u00f6z\u2019\u00fc: Uzla\u015f\u0131msal ve Ger\u00e7ek Yan\u0131 \u00dczerine Locke ve Hegel \/ G\u00fc\u00e7l\u00fc ATE\u015eO\u011eLU<\/span><\/a><\/h4><\/div><div id=\"e5a0dee631ba78c6a\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_e5a0dee631ba78c6a\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>S\u00f6zle\u015fmenin do\u011fas\u0131, soyut bireylerin soyut birli\u011fe do\u011fru hareketini \u00f6ng\u00f6r\u00fcrken, iki yanl\u0131 bir soyutlama d\u00fc\u015f\u00fcnceye e\u015flik eder. \u0130kisi de temsil\u00eedir, tek-yanl\u0131d\u0131r. G.W.F. Hegel\u2019in felsefesinde hakk\u0131n t\u00f6zsel \u00f6\u011fesiyle kastedilen, ahlaki do\u011fadan, bir ba\u015fka deyi\u015fle konsensusa dayal\u0131, uzla\u015f\u0131msal s\u00f6zle\u015fmelerden farkl\u0131 olarak ger\u00e7ek s\u00f6zle\u015fmelerdir. John Locke ve di\u011fer empiristlere kar\u015f\u0131 ahlaki olandan farkl\u0131 olarak normatif olana vurgu yapmas\u0131 bir paradigma de\u011fi\u015fikli\u011fine i\u015faret eder. Keyf\u00ee olan ve her an bozulabilen bir akittense modern devleti olu\u015fturan \u00f6\u011felerin ne olaca\u011f\u0131na dair haz\u0131rlay\u0131c\u0131 bir d\u00fc\u015f\u00fcnmedir. Locke\u2019un ve her t\u00fcr empirizmin yan\u0131lg\u0131s\u0131, \u00f6znelli\u011fi bilin\u00e7 olgular\u0131na ve temsil\u00ee bir zihin d\u00fcnyas\u0131na, nesnelli\u011fi de verili ve de\u011fi\u015fmez olarak varsayan yap\u0131ya indirgemesidir. S\u00f6zle\u015fme d\u00fc\u015f\u00fcncesinin uzla\u015f\u0131msal yap\u0131s\u0131 da, birey-toplum ili\u015fkisinde bunlar\u0131n kar\u015f\u0131tl\u0131k olarak kalmas\u0131 anlam\u0131nda tarihsel-ontolojik olarak a\u015f\u0131lmay\u0131 beraberinde getirir.\u00a0Hegel\u2019in duru\u015f noktas\u0131, di\u011fer eserlerinden de g\u00f6r\u00fclece\u011fi \u00fczere, anlama yetisi metafizi\u011fi kar\u015f\u0131s\u0131nda ak\u0131l metafizi\u011fi olmas\u0131 bak\u0131m\u0131ndan bir ontolojidir ve bir \u00f6nceki \u00e7a\u011fa \u00f6zg\u00fc bask\u0131n epistemolojik g\u00f6r\u00fc\u015ften ayr\u0131 bir yap\u0131dad\u0131r. Konumuz gere\u011fince politik ontoloji ya da daha sonraki tabirle, toplumsal varl\u0131\u011f\u0131n ontolojisidir.<\/p>\n<p><strong>Anahtar Kelimeler<\/strong>: uzla\u015f\u0131msal s\u00f6zle\u015fme, ger\u00e7ek s\u00f6zle\u015fme, temsiliyet, anlama yetisi metafizi\u011fi, ak\u0131l metafizi\u011fi, tarihsel varl\u0131\u011f\u0131n ontolojisi.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2248-1 .panel-9e03d144d2955acb1 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2248-1 .panel-9e03d144d2955acb1 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-9e03d144d2955acb1\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_9e03d144d2955acb1\"><a aria-expanded=\"false\" aria-controls=\"9e03d144d2955acb1\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2248-1\" data-target=\"#9e03d144d2955acb1\" href=\"#9e03d144d2955acb1\"><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\">Epikouros\u2019un D\u00fc\u015f\u00fcncesinde Toplumsal Ya\u015fam\u0131n Temelleri \/ N. Petek BOYACI<\/span><\/a><\/h4><\/div><div id=\"9e03d144d2955acb1\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_9e03d144d2955acb1\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<h2><span style=\"font-size: 12pt;\">\u00d6zet<\/span><\/h2>\n<p><span style=\"font-size: 12pt;\">Helenistik d\u00f6nemde insanlar\u0131n bir arada ya\u015fama pratikleri <em>polis<\/em>ten imparatorlu\u011fa evrilmektedir. Daha \u00f6nceki d\u00f6nemlerde insanlar <em>polis<\/em> \u00f6rg\u00fctlenme bi\u00e7imi i\u00e7inde ya\u015famakta ve mutlulu\u011fu da bu yap\u0131 i\u00e7indeki edece\u011fini d\u00fc\u015f\u00fcnmektedir. Bu prati\u011fin imparatorlu\u011fa d\u00f6n\u00fc\u015f\u00fcm\u00fcyle beraber insanlar, hayatlar\u0131na kendileri y\u00f6n tayin edemediklerinden dolay\u0131 b\u00fcy\u00fck kayg\u0131lar ya\u015famaktad\u0131r. Art\u0131k mutluluk yurtta\u015f\u0131n <em>polis<\/em>teki mutluluk aray\u0131\u015f\u0131ndan bireyin imparatorluk i\u00e7inde mutlulu\u011fu arama yoluna girmesine ve t\u00fcm bu d\u00f6n\u00fc\u015f\u00fcm s\u00fcrecinde ac\u0131dan ve korkudan nas\u0131l kurtulaca\u011f\u0131n\u0131n yolunu bulma \u00e7abas\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. B\u00fct\u00fcn bu toplumsal ve politik de\u011fi\u015fim felsefe alan\u0131na da yans\u0131m\u0131\u015f,\u00a0 art\u0131k yurtta\u015flar\u0131n <em>polis<\/em>te yurtta\u015flarla birlikte de\u011fil birey olarak imparatorluk i\u00e7inde mutlulu\u011fu nas\u0131l elde edece\u011fi \u00fczerine d\u00fc\u015f\u00fcncelerin geli\u015fmesine olanak tan\u0131m\u0131\u015ft\u0131r. Toplum s\u00f6zle\u015fmesi d\u00fc\u015f\u00fcncesinin Helenistik d\u00f6nemdeki en \u00f6nemli temsilcisi olan d\u00fc\u015f\u00fcn\u00fcr Epikouros\u2019tur. Bu makalede Epikouros\u2019un toplum s\u00f6zle\u015fmesi d\u00fc\u015f\u00fcncesi kendisinin kanonik, fizik ve etik d\u00fc\u015f\u00fcnceleri \u00e7er\u00e7evesinde ele al\u0131nacakt\u0131r. Bu temellendirme yap\u0131l\u0131rken \u00f6ncelikle d\u00fc\u015f\u00fcn\u00fcr\u00fcn epistemolojisi ve onun etikle ba\u011flant\u0131s\u0131 ele al\u0131nacak olup, do\u011fay\u0131 anlaman\u0131n ve a\u00e7\u0131klaman\u0131n toplum s\u00f6zle\u015fmesi ile nas\u0131l ili\u015fkilendirilebilece\u011fi tart\u0131\u015f\u0131lacakt\u0131r. Bu yaz\u0131da ayr\u0131ca toplumsal ya\u015fam\u0131n olu\u015fum a\u015famalar\u0131, insanlar\u0131n nas\u0131l anla\u015fma yapt\u0131klar\u0131 ve bilge ki\u015finin ne t\u00fcrden \u00f6zelliklere sahip oldu\u011fu bilgi, fayda, g\u00fcvenlik, adalet kavramlar\u0131 etraf\u0131nda incelenmektedir. Adaletin do\u011fas\u0131 gere\u011fi faydal\u0131 olmas\u0131 gerekti\u011fi vurgulanarak, onun yasalardan farkl\u0131 bir yere konumland\u0131r\u0131lmas\u0131 gerekti\u011fi \u00f6ne s\u00fcr\u00fclm\u00fc\u015ft\u00fcr.<\/span><\/p>\n<p><span style=\"font-size: 12pt;\"><strong>Anahtar Kelimeler:<\/strong> s\u00f6zle\u015fme, bilge, g\u00fcvenlik, fayda, do\u011fal adalet, yasa.<\/span><\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2248-1 .panel-9d780c5d00e370b9e .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2248-1 .panel-9d780c5d00e370b9e .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-9d780c5d00e370b9e\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_9d780c5d00e370b9e\"><a aria-expanded=\"false\" aria-controls=\"9d780c5d00e370b9e\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2248-1\" data-target=\"#9d780c5d00e370b9e\" href=\"#9d780c5d00e370b9e\"><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\">Toplum S\u00f6zle\u015fmesinin K\u00f6r Noktas\u0131 ve Michel Serres\u2019in \u00c7a\u011fr\u0131s\u0131:Do\u011fayla S\u00f6zle\u015fme \/ Eylem CANASLAN<\/span><\/a><\/h4><\/div><div id=\"9d780c5d00e370b9e\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_9d780c5d00e370b9e\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Bu makalenin konusu Michel Serres\u2019in \u201cdo\u011fayla s\u00f6zle\u015fme\u201d kavram\u0131d\u0131r. Serres bu kavram\u0131, toplum s\u00f6zle\u015fmesi teorilerinin insan\u0131n do\u011fayla ba\u011f\u0131n\u0131 yok sayd\u0131\u011f\u0131 tespitinden hareketle \u00f6nermi\u015ftir. Do\u011fan\u0131n haklara sahip bir hukuk \u00f6znesi olmas\u0131 gerekti\u011fini, onun bu haklar\u0131n\u0131n bize sorumluluklar y\u00fckledi\u011fini ve de s\u00f6z konusu sorumluluklar temelinde, hukuk, politika ve bilim alanlar\u0131nda do\u011fayla ili\u015fkilerimizi yeniden d\u00fczenleyecek bir s\u00f6zle\u015fmenin icat edilmesi gerekti\u011fini savunmu\u015ftur. Makalenin amac\u0131 bu savunuyu irdelemek ve onun felsefi \u00e7er\u00e7evesini ve kavramsal bile\u015fenlerini belirginle\u015ftirmektir. Bu amac\u0131 belirleyen iki neden vard\u0131r: Birincisi, Serres\u2019e y\u00f6nelik kapal\u0131l\u0131k ve anla\u015f\u0131lmazl\u0131k ele\u015ftirileriyle ilgilidir. Serres\u2019in \u00f6zg\u00fcn bir edeb\u00ee \u00fcsluba sahip oldu\u011fu, analitik s\u0131rayla ve al\u0131\u015f\u0131ld\u0131k akademik referanslarla yazmad\u0131\u011f\u0131 do\u011frudur. Fakat s\u00f6z konusu durum onun d\u00fc\u015f\u00fcnsel \u00fcretiminin mu\u011flak ve belirsiz oldu\u011fu anlam\u0131na gelmez. Makalede \u201cdo\u011fayla s\u00f6zle\u015fme\u201dnin gayet kesin ve kat\u0131 bir kavram oldu\u011fu ve analitik bir s\u0131rayla da serimlenebilece\u011fi g\u00f6sterilecektir. \u0130kincisi ise T\u00fcrkiye\u2019deki Serres \u00e7al\u0131\u015fmalar\u0131n\u0131n azl\u0131\u011f\u0131yla ilgilidir. Konu se\u00e7imiyle, bu eksikli\u011fi giderme y\u00f6n\u00fcnde bir katk\u0131 sunmak istenmi\u015ftir. Bu motivasyonlar temelinde makale d\u00f6rt b\u00f6l\u00fcme ayr\u0131lm\u0131\u015ft\u0131r. Giri\u015f b\u00f6l\u00fcm\u00fcnde, Serres\u2019in sava\u015f kar\u015f\u0131tl\u0131\u011f\u0131 vurgulanacakt\u0131r. Birinci b\u00f6l\u00fcmde, onun \u201cnesnel \u015fiddet\u201d ve \u201c\u00f6znel sava\u015f\u201d aras\u0131nda yapt\u0131\u011f\u0131 ay\u0131r\u0131m a\u00e7\u0131klanacak, Serresci s\u00f6zle\u015fme modelinin Epikuros\u00e7u ve Lucretius\u00e7u k\u00f6klerine i\u015faret edilecektir. \u0130kinci b\u00f6l\u00fcm do\u011fayla s\u00f6zle\u015fme \u00f6nerisinin kavramsal bile\u015fenlerine ayr\u0131lm\u0131\u015ft\u0131r. Bu b\u00f6l\u00fcmde, Serres\u2019in \u00f6nerisinin bir metafor olmad\u0131\u011f\u0131 savunulacak, \u00e7evrecilikten farklar\u0131 ele al\u0131nacak ve ayr\u0131ca \u201cepistemodise\u201d, \u201ce\u011fitimli \u00fc\u00e7\u00fcnc\u00fc \u015fah\u0131s\u201d ve \u201cortakya\u015farl\u0131k\u201d gibi kavramlar a\u00e7\u0131klanacakt\u0131r. Ayr\u0131ca bu b\u00f6l\u00fcmde, Serres\u2019in kirletme ile m\u00fclkiyet aras\u0131nda saptad\u0131\u011f\u0131 ko\u015futluk ve m\u00fclk sahipli\u011finden kirac\u0131l\u0131\u011fa ge\u00e7i\u015f \u00e7a\u011fr\u0131s\u0131 incelenecektir. Sonu\u00e7 b\u00f6l\u00fcm\u00fcnde ise do\u011fayla s\u00f6zle\u015fme \u00f6nerisinin g\u00fcncel hukuki mevzuatla ili\u015fkisine de\u011finilecektir.<\/p>\n<p><strong>Anahtar Kelimeler: <\/strong>Michel Serres, do\u011fayla s\u00f6zle\u015fme, toplum s\u00f6zle\u015fmesi, hukuk felsefesi, ekoloji.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2248-1 .panel-8b84f984933000613 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2248-1 .panel-8b84f984933000613 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-8b84f984933000613\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_8b84f984933000613\"><a aria-expanded=\"false\" aria-controls=\"8b84f984933000613\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2248-1\" data-target=\"#8b84f984933000613\" href=\"#8b84f984933000613\"><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\">Siyasal Toplumun Tesisinde \u0130nsan-Merkezcilikten \u00c7\u0131k\u0131\u015f: Donaldson ve Kymlicka\u2019da Evcille\u015ftirilmi\u015f Hayvanlar\u0131n Vatanda\u015fl\u0131k Haklar\u0131 \u00dczerine \/ Gaye \u00c7ANKAYA EKSEN<\/span><\/a><\/h4><\/div><div id=\"8b84f984933000613\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_8b84f984933000613\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>\u0130nsan-olmayan hayvanlar\u0131n g\u00fcvenilir insan vekiller ile siyasal alanda temsil edilmelerinden ziyade ya\u015fad\u0131klar\u0131 toplumun siyasal s\u00fcre\u00e7lerine do\u011frudan kat\u0131l\u0131m hakk\u0131na sahip toplum \u00fcyeleri olarak g\u00f6r\u00fclebileceklerini \u00f6ne s\u00fcren Sue Donaldson ve Will Kymlicka,\u00a0<em>Zoopolis. Hayvan Haklar\u0131n\u0131n Siyasal Kuram\u0131<\/em>\u00a0adl\u0131 kitaplar\u0131nda insan-olmayan hayvanlar\u0131n siyasal bir ifade bi\u00e7imine sahip olabilece\u011fini, hayvanlar\u0131n -\u00f6zellikle de evcille\u015ftirilmi\u015f hayvanlar\u0131n- onlara \u00f6zg\u00fc s\u0131n\u0131rlar i\u00e7inde kendi kendilerini siyasal olarak temsil etme g\u00fcc\u00fcne sahip olduklar\u0131n\u0131 savunurlar. Hayvanlar\u0131n siyasal alanda bir \u2018s\u00f6z\u2019 sahibi olmas\u0131na ve siyasal topluma do\u011frudan kat\u0131l\u0131mlar\u0131n\u0131n m\u00fcmk\u00fcn olmas\u0131na y\u00f6nelik d\u00fc\u015f\u00fcncelerle \u015fekillenen hakiki bir demokrasi anlay\u0131\u015f\u0131 hem birlikte ya\u015fad\u0131\u011f\u0131m\u0131z hayvanlar\u0131n hak ve faydalar\u0131n\u0131 g\u00f6zeten ilkelerle toplumsal ya\u015fam\u0131 tesis etmeli hem de insan-olmayan hayvanlarla birlikte karar alma s\u00fcre\u00e7leri \u00fcretmeyi siyasal g\u00fcndeminin bir par\u00e7as\u0131 yapmal\u0131d\u0131r. Biz bu yaz\u0131da, insan-hayvan ili\u015fkilerinin ele al\u0131n\u0131\u015f\u0131n\u0131 siyasal d\u00fczleme aktaran Donaldson ve Kymlicka\u2019n\u0131n \u00f6zellikle evcille\u015ftirilmi\u015f hayvanlara vatanda\u015fl\u0131k haklar\u0131 verilmesi konusundaki yakla\u015f\u0131mlar\u0131n\u0131 ele alaca\u011f\u0131z. Yaz\u0131n\u0131n son k\u0131sm\u0131nda ise yak\u0131n zamanda T\u00fcrkiye\u2019de hayvan haklar\u0131 konusunda \u00f6nemli tart\u0131\u015fmalara yol a\u00e7m\u0131\u015f bir \u00f6rnek vakay\u0131, \u0130stanbul\u2019da Adalar\u2019daki fayton atlar\u0131n\u0131n \u00e7al\u0131\u015ft\u0131r\u0131lmas\u0131n\u0131n yasaklanmas\u0131 ve atlar\u0131n yeni ya\u015famlar\u0131n\u0131n d\u00fczenlenmesi ile ilgili karar alma s\u00fcre\u00e7lerini<sup>\u00a0<\/sup>Donaldson ve Kymlicka\u2019n\u0131n \u00e7izdi\u011fi vatanda\u015fl\u0131k kuram\u0131 \u00e7er\u00e7evesi i\u00e7inde inceleyece\u011fiz.<\/p>\n<p><strong>Anahtar Kelimeler:\u00a0<\/strong>insan-olmayan hayvan, vatanda\u015fl\u0131k, evcille\u015ftirilmi\u015f hayvan, hayvan haklar\u0131, refah\u00e7\u0131l\u0131k, abolisyonizm.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2248-1 .panel-c6f74e2be226de072 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2248-1 .panel-c6f74e2be226de072 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-c6f74e2be226de072\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_c6f74e2be226de072\"><a aria-expanded=\"false\" aria-controls=\"c6f74e2be226de072\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2248-1\" data-target=\"#c6f74e2be226de072\" href=\"#c6f74e2be226de072\"><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\">David Hume\u2019un S\u00f6zle\u015fme Kuram\u0131 Ele\u015ftirisi: Toplumsal ve Politik D\u00fczende Uyla\u015f\u0131m\u0131n ve Al\u0131\u015fkanl\u0131\u011f\u0131n Rol\u00fc I\u015f\u0131l \u00c7E\u015eMEL\u0130<\/span><\/a><\/h4><\/div><div id=\"c6f74e2be226de072\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_c6f74e2be226de072\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>\u0130sko\u00e7 Ayd\u0131nlanmas\u0131n\u0131n en \u00fcnl\u00fc filozoflar\u0131ndan biri olan David Hume, eserlerinde toplumsal d\u00fczeni ve politik toplumu insan do\u011fas\u0131n\u0131n bilimi olarak adland\u0131rd\u0131\u011f\u0131 ahlak felsefesinden yard\u0131m alarak inceler. 17. y\u00fczy\u0131lda \u00f6nce Thomas Hobbes daha sonra John Locke ile siyaset felsefesinin en \u00e7ok tart\u0131\u015f\u0131lan konular\u0131ndan biri haline gelen toplum s\u00f6zle\u015fmesi kuram\u0131na kar\u015f\u0131 hem <em>\u0130nsan Do\u011fas\u0131 \u00dczerine Bir \u0130nceleme<\/em>\u2019de hem de <em>Siyasi Denemeler<\/em>\u2019de Hume ele\u015ftirel bir tutum al\u0131r. Onun s\u00f6zle\u015fme kuram\u0131na kar\u015f\u0131 \u00e7\u0131k\u0131\u015f\u0131 iki y\u00f6nl\u00fcd\u00fcr. \u00d6nce <em>\u0130nceleme\u2019de<\/em> yapay erdemler olarak adland\u0131rd\u0131\u011f\u0131 adalet ya da m\u00fclkiyete sayg\u0131, verilen s\u00f6ze sad\u0131k kalma ve h\u00fck\u00fcmete ba\u011fl\u0131l\u0131\u011f\u0131n k\u00f6kenine dair felsefi bir soru\u015fma ger\u00e7ekle\u015ftirir. Sonraki y\u0131llarda yay\u0131mlanan \u201c\u0130lksel S\u00f6zle\u015fme\u201d isimli denemesinde ise tarihsel ger\u00e7ekleri i\u015faret ederek r\u0131zan\u0131n politik otoritenin kayna\u011f\u0131 olamayaca\u011f\u0131n\u0131 g\u00f6sterir. Bu \u00e7al\u0131\u015fman\u0131n amac\u0131, Hume\u2019un s\u00f6zle\u015fme kuram\u0131na ele\u015ftirilerini ortak \u00e7\u0131karla ve deneyimle hayata ge\u00e7irilen uyla\u015f\u0131m ve al\u0131\u015fkanl\u0131k ile temellendirdi\u011fini g\u00f6stermektir. Bu ba\u011flamda, \u00f6nce adalet, s\u00f6z verme ve ba\u011fl\u0131l\u0131\u011f\u0131n kayna\u011f\u0131 incelenecek, daha sonra ni\u00e7in h\u00fck\u00fcmete ba\u011fl\u0131l\u0131k \u00f6devinin toplum s\u00f6zle\u015fmesi kuramc\u0131lar\u0131n\u0131n iddia ettikleri gibi r\u0131zadan de\u011fil toplum yarar\u0131ndan ve ortak \u00e7\u0131kardan do\u011fdu\u011fu tart\u0131\u015f\u0131lacakt\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler: <\/strong>toplum s\u00f6zle\u015fmesi, adaletin kurallar\u0131, s\u00f6z verme, h\u00fck\u00fcmete ba\u011fl\u0131l\u0131k, uyla\u015f\u0131m, al\u0131\u015fkanl\u0131k.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2248-1 .panel-8c69065c497edff6d .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2248-1 .panel-8c69065c497edff6d .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-8c69065c497edff6d\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_8c69065c497edff6d\"><a aria-expanded=\"false\" aria-controls=\"8c69065c497edff6d\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2248-1\" data-target=\"#8c69065c497edff6d\" href=\"#8c69065c497edff6d\"><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\">Kant\u2019\u0131n Sui Generis S\u00f6zle\u015fme Teorisi: Yerelden D\u00fcnyaya \/ Hakan \u00c7\u00d6REK\u00c7\u0130O\u011eLU<\/span><\/a><\/h4><\/div><div id=\"8c69065c497edff6d\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_8c69065c497edff6d\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Immanuel Kant modern s\u00f6zle\u015fme teorisyenleri aras\u0131nda yer al\u0131r ve kendi ele\u015ftirel felsefesinin sistematik b\u00fct\u00fcnl\u00fc\u011f\u00fcne k\u00f6k salan <em>sui generis<\/em> bir s\u00f6zle\u015fme teorisi geli\u015ftirir. Kant s\u00f6zle\u015fmeyi akl\u0131n bir idesi olarak temellendirerek geleneksel s\u00f6zle\u015fmecili\u011fin r\u0131za, anla\u015fma, politik y\u00fck\u00fcml\u00fcl\u00fck ve m\u00fclkiyet gibi kavramlar\u0131n\u0131 yeniden form\u00fcle eder. Bu ba\u011flamda Kant asl\u0131nda s\u00f6zle\u015fme teorilerinin mant\u0131ksal yap\u0131s\u0131n\u0131 a\u00e7\u0131\u011fa \u00e7\u0131kart\u0131r. B\u00f6ylece s\u00f6zle\u015fmenin ve do\u011fa durumunun tarihsel ger\u00e7ekli\u011fine ili\u015fkin tart\u0131\u015fmalar devre d\u0131\u015f\u0131 kal\u0131r. Kant s\u00f6zle\u015fmeyi ve do\u011fa durumunu bir varsay\u0131m olarak ele ald\u0131\u011f\u0131nda, onlar\u0131n tarihsel bir olgu olmad\u0131\u011f\u0131na i\u015faret eder. O, s\u00f6zle\u015fmeyi akl\u0131n bir idesi olarak temellendirdi\u011finde ise ideal bir s\u00f6zle\u015fme anlay\u0131\u015f\u0131 geli\u015ftirir. Buna g\u00f6re, ele\u015ftirel felsefenin en genel amac\u0131yla uyumlu olarak, s\u00f6zle\u015fmeye mevcut durumu ele\u015ftirme i\u015flevi y\u00fcklenir. Bir ele\u015ftiri kriteri olarak s\u00f6zle\u015fme idesi, Kant\u2019\u0131n hukuk devleti, kamusal alan, cumhuriyet\u00e7ilik ve d\u00fcnya cumhuriyetine ili\u015fkin fikirlerinin de merkezine yerle\u015fir. Kant\u2019\u0131n s\u00f6zle\u015fme teorisi ayn\u0131 zamanda kendine has bir m\u00fclkiyet teorisi i\u00e7erir ve \u00f6zel m\u00fclkiyetin yasal stat\u00fcs\u00fcn\u00fc m\u00fcmk\u00fcn r\u0131zaya tabi k\u0131larak m\u00fclkiyet meselesini bir adalet meselesine d\u00f6n\u00fc\u015ft\u00fcrerek sorunsalla\u015ft\u0131r\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong> r\u0131za, s\u00f6zle\u015fme, cumhuriyet\u00e7ilik, do\u011fa durumu, sivil durum, adalet, m\u00fclkiyet.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2248-1 .panel-aae8d4199289b5d23 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2248-1 .panel-aae8d4199289b5d23 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-aae8d4199289b5d23\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_aae8d4199289b5d23\"><a aria-expanded=\"false\" aria-controls=\"aae8d4199289b5d23\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2248-1\" data-target=\"#aae8d4199289b5d23\" href=\"#aae8d4199289b5d23\"><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\">John Rawls\u2019un S\u00f6zle\u015fmeci Tutumu \/ Aysel DEM\u0130R<\/span><\/a><\/h4><\/div><div id=\"aae8d4199289b5d23\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_aae8d4199289b5d23\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Bu \u00e7al\u0131\u015fmada, John Rawls\u2019un kendi toplum s\u00f6zle\u015fmesini yap\u0131land\u0131r\u0131rken di\u011fer s\u00f6zle\u015fmeci d\u00fc\u015f\u00fcn\u00fcrlerden hangi y\u00f6nlerden ayr\u0131ld\u0131\u011f\u0131 ve bu s\u00f6zle\u015fmenin ne kadar ge\u00e7erli oldu\u011fu ele\u015ftirel bir bi\u00e7imde ele al\u0131nmaktad\u0131r. S\u00f6zle\u015fmesini ortaya koyarken s\u00f6zle\u015fmeci gelenekten farkl\u0131 olarak bir do\u011fa durumundan hareket etmeyen Rawls, kurulu devlet d\u00fczeni i\u00e7inde bireylerin adalet ilkelerini Ba\u015flang\u0131\u00e7 Durumu i\u00e7inde Cehalet Perdesi sayesinde tarafs\u0131zca se\u00e7ebileceklerini iddia etmi\u015ftir.\u00a0 Bu iddias\u0131n\u0131 da Immanuel Kant\u2019\u0131n ko\u015fulsuz buyruk d\u00fc\u015f\u00fcncesini kendine temel ald\u0131\u011f\u0131n\u0131 iddia ederek desteklemeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Ancak, ne yaz\u0131k ki Rawls\u2019a yap\u0131lan ele\u015ftirilerin \u00f6z\u00fcnde; do\u011fada genel olarak varsay\u0131msal yapay s\u00f6zle\u015fmenin ger\u00e7ekli\u011finin olmad\u0131\u011f\u0131, teoride do\u011fa durumunu g\u00f6z \u00f6n\u00fcnde bulundurulmad\u0131\u011f\u0131, teorisini yap\u0131land\u0131r\u0131rken Faydac\u0131l\u0131\u011f\u0131 tam anlam\u0131yla saf d\u0131\u015f\u0131 b\u0131rakamad\u0131\u011f\u0131, ortaya koydu\u011fu hakkaniyet olarak adalet teorisinin ger\u00e7ekte Kant\u00e7\u0131 bir yorum olmad\u0131\u011f\u0131 gibi d\u00fc\u015f\u00fcnceler bulunmaktad\u0131r. Buna g\u00f6re, Rawls\u2019un hakkaniyet olarak adalet teorisini toplum s\u00f6zle\u015fmesi \u00e7er\u00e7evesinde de\u011ferlendirdi\u011fimizde, ona kar\u015f\u0131 yap\u0131lan en \u00f6nemli ele\u015ftirinin ger\u00e7ek bir sosyal s\u00f6zle\u015fme teorisi \u00fcretti\u011fini iddia etmesine ra\u011fmen ger\u00e7ekte bunu yapamad\u0131\u011f\u0131 iddias\u0131d\u0131r. Bu ba\u011flamda, Rawls\u2019un var olan bir devlet yap\u0131s\u0131 i\u00e7inde kurdu\u011fu toplum s\u00f6zle\u015fmesini temellendirdi\u011fi iddias\u0131 tart\u0131\u015fmal\u0131d\u0131r.<\/p>\n<p><strong>Anahtar kelimeler: <\/strong>John Rawls, toplum s\u00f6zle\u015fmesi, Immanuel Kant, cehalet perdesi, hakkaniyet olarak adalet.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2248-1 .panel-8558139e9791bc383 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2248-1 .panel-8558139e9791bc383 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-8558139e9791bc383\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_8558139e9791bc383\"><a aria-expanded=\"false\" aria-controls=\"8558139e9791bc383\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2248-1\" data-target=\"#8558139e9791bc383\" href=\"#8558139e9791bc383\"><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\">Rousseau\u2019nun Toplumsalla\u015fma Kurgusunu Spinoza\u2019yla Yeniden Okumak \/ Emrah G\u00dcNOK<\/span><\/a><\/h4><\/div><div id=\"8558139e9791bc383\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_8558139e9791bc383\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Jean Jacques-Rousseau, bir yandan tanr\u0131sal otoriteyi yery\u00fcz\u00fcne indirme \u00e7abas\u0131 olarak tan\u0131mlanabilecek olan Toplum S\u00f6zle\u015fmesi sayesinde do\u011fa yasas\u0131na ko\u015fut olarak tesis edilecek be\u015feri hukukun temelleri \u00fczerine d\u00fc\u015f\u00fcnm\u00fc\u015f; ama di\u011fer yandan da, s\u00f6z konusu hukuku m\u00fcmk\u00fcn k\u0131lan toplumsal uzla\u015f\u0131 zemininin e\u015fitsizlik \u00fcreten yegane kaynak oldu\u011funun alt\u0131n\u0131 \u00e7izmi\u015ftir. Bir s\u00f6zle\u015fme kuramc\u0131s\u0131 olarak Rousseau\u2019yu anlamak, onun \u2018genel irade\u2019 (volont\u00e9 g\u00e9n\u00e9rale) kavram\u0131n\u0131 merkeze alan bir okuma yapmay\u0131 gerektirir. Toplum S\u00f6zle\u015fmesi\u2019nde ge\u00e7ti\u011fi haliyle bu ifade, toplum ve do\u011fa aras\u0131nda ask\u0131da kalm\u0131\u015f g\u00f6r\u00fcnen insan a\u00e7\u0131s\u0131ndan do\u011fal arzunun nereye d\u00fc\u015f\u00fcyor oldu\u011funu anlamaya imkan verebilir. Filozof a\u00e7\u0131s\u0131ndan temel mesele, bireylerin fantezi d\u00fcnyalar\u0131n\u0131 besleyen ki\u015fiye \u00f6zg\u00fc arzular\u0131n (volont\u00e9 particuli\u00e8re) hangi akli kararlar sonucunda ortak iradenin bile\u015fenlerine indirgenebilece\u011fini karara ba\u011flamakt\u0131r. Bu makale boyunca yapmaya \u00e7al\u0131\u015faca\u011f\u0131m\u0131z \u015fey, Rousseau\u2019yu akl\u0131 beden ve duygulardan ay\u0131rmaks\u0131z\u0131n ele alan Spinoza\u2019ya ba\u011fl\u0131 kalarak okuman\u0131n, Rousseau felsefesinde sakl\u0131 olan do\u011falc\u0131l\u0131k damar\u0131n\u0131 iyice belirginle\u015ftirece\u011fini g\u00f6stermektir. Bu konuda yap\u0131lacak her yorum, toplumsall\u0131\u011fa ge\u00e7i\u015fle birlikte Rousseau\u2019nun g\u00fc\u00e7-hak d\u00f6n\u00fc\u015f\u00fcm\u00fc yorumunu daha iyi anlamaya yard\u0131m edecektir.<\/p>\n<p><strong>Anahtar Kelimeler: <\/strong>toplum s\u00f6zle\u015fmesi, g\u00fc\u00e7, hak, \u00f6zg\u00fcrl\u00fck, g\u00fcvenlik, do\u011fa durumu, genel irade.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2248-1 .panel-393baf80c56db2125 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2248-1 .panel-393baf80c56db2125 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-393baf80c56db2125\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_393baf80c56db2125\"><a aria-expanded=\"false\" aria-controls=\"393baf80c56db2125\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2248-1\" data-target=\"#393baf80c56db2125\" href=\"#393baf80c56db2125\"><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\">Habermas\u2019\u0131n Politika Felsefesinin Weberci Rehabilitasyonlar\u0131:Liberal Hukuk Devletinin Demokratik D\u00f6n\u00fc\u015f\u00fcm\u00fc \/ \u00d6zg\u00fcr Emrah G\u00dcREL<\/span><\/a><\/h4><\/div><div id=\"393baf80c56db2125\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_393baf80c56db2125\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Bu makale J\u00fcrgen Habermas\u2019\u0131n hukuk ve politika felsefesi alan\u0131ndaki olgunluk eseri olan <em>Olgular ve Normlar Aras\u0131nda<\/em> adl\u0131 \u00e7al\u0131\u015fmas\u0131nda 20. y\u00fczy\u0131ldaki temel iki politik rejim olarak adland\u0131r\u0131lan liberal hukuk devleti (<em>Rechtsstaat<\/em>) ve sosyal-refah devleti (<em>Sozialstaat<\/em>) aras\u0131ndaki gerilimi a\u015fmaya y\u00f6nelik m\u00fczakereci demokrasi kuram\u0131n\u0131 tart\u0131\u015fmay\u0131 ama\u00e7lamaktad\u0131r. Bu \u00e7al\u0131\u015fman\u0131n hareket noktas\u0131n\u0131 Habermas\u2019\u0131n kariyeri boyunca ele\u015ftirel bir okumaya tabi tuttu\u011fu Weber\u2019in hukuk sosyolojisinde merkezi konumda olan Kant\u00e7\u0131 ikilikleri anlama ve d\u00f6n\u00fc\u015ft\u00fcrme \u00e7abas\u0131 yatar. <em>Olgular ve Normlar Aras\u0131nda<\/em>\u2019da ele al\u0131nan en temel meselelerinden birisi ampirik olgusall\u0131k ile soyut ge\u00e7erlilik aras\u0131ndaki kar\u015f\u0131tl\u0131\u011f\u0131 dolay\u0131mlamay\u0131 ama\u00e7layan yap\u0131sal bir \u00e7\u00f6z\u00fcmlemeyi, Weber\u2019in s\u00f6zle\u015fme gelene\u011fini ve modern do\u011fal hukuk teorisini geride b\u0131rakan soru\u015fturmas\u0131n\u0131n yaratt\u0131\u011f\u0131 normatif bo\u015flu\u011fun fark\u0131na vararak, post-metafizik bir \u00e7a\u011fda yeniden in\u015fa etme fikridir. Habermas\u2019\u0131n politik m\u00fccadelesi Alman entelekt\u00fcel geleneklerinde s\u00fcreklilik g\u00f6steren kar\u015f\u0131tl\u0131klar\u0131; hukuktaki s\u00f6z\u00fcm ona bi\u00e7imsel unsurlara kar\u015f\u0131 maddi unsurlar, <em>Rechtsstaat<\/em>\u2019a kar\u015f\u0131 <em>Sozialstaat<\/em>, yasal pozitivizme kar\u015f\u0131 do\u011fal hukuk, devletin \u015fiddet \u00fczerindeki tekeline kar\u015f\u0131 direnme hakk\u0131n\u0131 \u00e7\u00f6z\u00fcmlemesini gerektirir. Bu makale Habermas\u2019\u0131n her defas\u0131nda bu ikilikleri a\u015fmaya y\u00f6nelik bir \u201csosyal cumhuriyet\u00e7ilik tezini\u201d hukuk devletinin temel ilkelerini reddetmeden geli\u015ftirdi\u011fini iddia ediyor. Habermas\u2019\u0131n demokratik <em>Sozialstaat <\/em>savunusuna y\u00f6nelik soru\u015fturma ise be\u015f alt ba\u015fl\u0131kta inceliyor: 1) Weber\u2019in <em>Ekonomi ve Toplum<\/em>\u2019da modern do\u011fal hukuk kuramlar\u0131n\u0131 nas\u0131l revize etti\u011fini ve sosyal refah devletine y\u00f6nelik \u00e7ekincelerini anlamak, 2) Habermas\u2019\u0131n <em>\u0130leti\u015fimsel Eylem Kuram\u0131<\/em>\u2019nda sistem\/ya\u015fam-d\u00fcnyas\u0131 teorisini hukuki terimlerle Weber\u2019i a\u015facak \u015fekilde ifade etme \u00e7abalar\u0131n\u0131 a\u00e7\u0131klamak, 3) <em>Olgular ve Normlar Aras\u0131nda<\/em>\u2019da a\u015f\u0131r\u0131 somut ve dar bi\u00e7imsel alternatiflerin yetersizliklerini d\u00fczelten ve bunlar\u0131n a\u015f\u0131r\u0131l\u0131klar\u0131ndan ka\u00e7\u0131nan bir anayasal demokrasi kuram\u0131 geli\u015ftirme hedefini netle\u015ftirmek, 4) Elitist ve me\u015fruiyet bak\u0131m\u0131ndan yetersiz hukuki yarg\u0131lama s\u00fcre\u00e7lerini a\u015fan bir yarg\u0131lama modelinin nas\u0131l kuruldu\u011funu tart\u0131\u015fmak ve son olarak 5) Hukuk devleti ve refah devleti modellerini birbirine, ikisini de y\u0131kmadan yakla\u015ft\u0131rman\u0131n bir stratejisini a\u00e7\u0131\u011fa \u00e7\u0131karmak. Sonu\u00e7 olarak, yukar\u0131da \u00f6nerilen bu okuma modeli <em>Olgular ve Normlar Aras\u0131nda<\/em>\u2019y\u0131, Habermas\u2019\u0131n politika felsefesinin Weberci rehabilitasyonlar\u0131 olarak anlamay\u0131 \u00f6nermektedir.<\/p>\n<p><strong>Anahtar Kelimeler<\/strong>: Weber, <em>Rechtsstaat<\/em>, <em>Sozialstaat<\/em>, Habermas, ampirik olgusall\u0131k, soyut ge\u00e7erlilik, sosyal cumhuriyet\u00e7ilik, m\u00fczakereci demokrasi.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2248-1 .panel-795caae31abe9dab0 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2248-1 .panel-795caae31abe9dab0 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-795caae31abe9dab0\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_795caae31abe9dab0\"><a aria-expanded=\"false\" aria-controls=\"795caae31abe9dab0\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2248-1\" data-target=\"#795caae31abe9dab0\" href=\"#795caae31abe9dab0\"><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\">Toplumsal S\u00f6zle\u015fme, Demokrasi ve Siyasetin Sonu: Hobbes ve Ranci\u00e8re \/ Ak\u0131n KARACA<\/span><\/a><\/h4><\/div><div id=\"795caae31abe9dab0\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_795caae31abe9dab0\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Bu \u00e7al\u0131\u015fmada; Jacques Ranci\u00e8re\u2019in siyaset anlay\u0131\u015f\u0131 ba\u011flam\u0131nda, \u201csiyasetin sonu\u201d temas\u0131n\u0131n nas\u0131l i\u015flerlik kazand\u0131\u011f\u0131 ve \u00f6zellikle Thomas Hobbes\u2019un toplum s\u00f6zle\u015fmesi fikrinin bu tema etraf\u0131nda nas\u0131l okunmas\u0131 gerekti\u011fi \u00fczerinde durulacakt\u0131r. Bunun i\u00e7in \u00f6ncelikle Ranci\u00e8re\u2019in \u00e7e\u015fitli \u00e7al\u0131\u015fmalar\u0131ndaki \u201csiyaset\u201d, \u201c<em>polis\u201d<\/em>, \u201csiyaset felsefesi\u201d aras\u0131nda yapt\u0131\u011f\u0131 ayr\u0131m\u0131n ne anlama geldi\u011fi ele al\u0131narak, onun siyaset ve felsefe aras\u0131nda kurmu\u015f oldu\u011fu <em>uyu\u015fmazl\u0131k<\/em>, siyasetin sonu temas\u0131 ba\u011flam\u0131nda incelenecek ve ard\u0131ndan e\u015fitlik, \u00f6zg\u00fcrl\u00fck ve demokrasi kavramlar\u0131 do\u011frultusunda, Hobbes\u2019un toplumsal s\u00f6zle\u015fme fikri okunmaya \u00e7al\u0131\u015f\u0131lacakt\u0131r. Bu ama\u00e7la \u00f6ncelikle Ranci\u00e8re\u2019in \u00e7al\u0131\u015fmalar\u0131nda siyaset felsefesinin bi\u00e7imleri aras\u0131nda yapt\u0131\u011f\u0131 ayr\u0131mlar\u0131n anla\u015f\u0131lmas\u0131 gerekir. B\u00f6ylece Hobbes\u2019un bu siyaset felsefesi bi\u00e7imlerinden hangisinin alt\u0131na yerle\u015fti\u011fi de anla\u015f\u0131lacakt\u0131r. Ayr\u0131ca Hobbes\u2019un siyaset felsefesinin Ranci\u00e8re\u2019in siyaset anlay\u0131\u015f\u0131 i\u00e7in bir ba\u015flang\u0131\u00e7 noktas\u0131 olup olmad\u0131\u011f\u0131 \u00fczerindeki iddialar tart\u0131\u015f\u0131lacak ve Hobbes\u2019taki demokrasi ve e\u015fitlik kavramlar\u0131n\u0131n Ranci\u00e8re\u2019in felsefesindeki kavramlarla uyu\u015fup uyu\u015fmad\u0131\u011f\u0131 ele al\u0131nacakt\u0131r. Burada Ranci\u00e8re\u2019in \u201ce\u015fitlik metodu\u201d ve \u201ce\u015fitsizlik metodu\u201d aras\u0131nda kurmu\u015f oldu\u011fu ili\u015fki ile birlikte Hobbes\u2019un demokrasi kavram\u0131n\u0131n Ranci\u00e8re\u2019in post-demokrasi kavram\u0131 ile aras\u0131ndaki benzerlikler g\u00f6sterilmeye \u00e7al\u0131\u015f\u0131lacakt\u0131r.<\/p>\n<p><strong>Anahtar kelimeler: <\/strong>demokrasi, siyasetin sonu, dissensus, arkhi-politika, para-politika, meta-politika, post-demokrasi.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2248-1 .panel-b596280ea7118f231 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2248-1 .panel-b596280ea7118f231 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-b596280ea7118f231\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_b596280ea7118f231\"><a aria-expanded=\"false\" aria-controls=\"b596280ea7118f231\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2248-1\" data-target=\"#b596280ea7118f231\" href=\"#b596280ea7118f231\"><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\">Metafor Olarak Beden, Ba\u011f ve D\u00fc\u011f\u00fcm: Jean-Jacques Rousseau\u2019nun Politik Felsefesi \u00dczerine Bir Deneme \/ M. Ertan KARDE\u015e<\/span><\/a><\/h4><\/div><div id=\"b596280ea7118f231\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_b596280ea7118f231\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Bu makale Jean-Jacques Rousseau\u2019nun \u201cbeden\u201d [corps] , \u201cba\u011f\u201d [lien] ve \u201cd\u00fc\u011f\u00fcm\u201d [n\u0153ud] metaforlar\u0131n\u0131 ele almaktad\u0131r. Bu metaforlar\u0131n, filozofun politik felsefesini kavramak a\u00e7\u0131s\u0131ndan hangi yeri tuttu\u011fu g\u00f6sterilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Jean-Jacques Rousseau\u2019nun <em>Du Contrat Social <\/em>metnindeki genel irade, egemenlik, h\u00fck\u00fcmet, yasa ve toplum gibi kavramlar, ilgili metaforlar\u0131n kullan\u0131mlar\u0131yla anlamlar\u0131n\u0131 zenginle\u015ftirmektedirler: \u201cHalk\u0131n bedeninin iradesi\u201d, \u201cpolitik beden\u201d, \u201cbeden olarak \u00f6zneler\u201d, \u201carac\u0131 beden\u201d, \u201cbu iki beden\u201d, \u201cdevletin bedeni\u201d, \u201ch\u00fck\u00fcmetin yapay bedeni\u201d, \u201chalk\u0131n bedeni\u201d, \u201cinsan\u0131n bedeni\u201d, \u201cpolitik bedenin \u00f6l\u00fcm\u00fc\u201d, \u201culusun bedeni\u201d gibi kullan\u0131mlar bir yandan filozofun yakla\u015f\u0131m\u0131n\u0131 salt \u201corganizmac\u0131\u201d olarak nitelendirmenin indirgemeci bir de\u011ferlendirme oldu\u011funu g\u00f6sterirler di\u011fer yandan da onun e\u015fitlik ve \u00f6zg\u00fcrl\u00fck fikrinin g\u00fcncellemek a\u00e7\u0131s\u0131ndan hareket noktas\u0131n\u0131 i\u015faret ederler. Bu metaforlar\u0131n kullan\u0131m\u0131yla filozofun devlet ve toplum aras\u0131ndaki dolay\u0131mlar\u0131 ortaya koyan bir politik \u00f6zg\u00fcrl\u00fck teorisi geli\u015ftirdi\u011fi anla\u015f\u0131lmaktad\u0131r. Jean-Jacques Rousseau\u2019nun normatif \u00f6nerileri \u00fctopyadan \u00e7ok, politik ger\u00e7ekli\u011fin bir ele\u015ftirisi olarak belirmektedir. Beden, ba\u011f ve d\u00fc\u011f\u00fcm metaforlar\u0131 bu ger\u00e7ekli\u011fi ku\u015fatma ve normatif d\u00fczlemi olu\u015fturma stratejisini en az di\u011fer kavramlar kadar g\u00f6r\u00fcn\u00fcr k\u0131lmaktad\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler<\/strong>: Jean-Jacques Rousseau, beden, ba\u011f, d\u00fc\u011f\u00fcm, metafor, politik felsefe.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2248-1 .panel-d008707d9906bb58f .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2248-1 .panel-d008707d9906bb58f .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-d008707d9906bb58f\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_d008707d9906bb58f\"><a aria-expanded=\"false\" aria-controls=\"d008707d9906bb58f\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2248-1\" data-target=\"#d008707d9906bb58f\" href=\"#d008707d9906bb58f\"><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\">Kamusal \u0130rade \u0130\u00e7in Transandantal Bir \u0130lke: Kant Ve Toplum S\u00f6zle\u015fmesi \/ \u015eilan KESLER<\/span><\/a><\/h4><\/div><div id=\"d008707d9906bb58f\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_d008707d9906bb58f\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Bu \u00e7al\u0131\u015fmada, toplum s\u00f6zle\u015fmesi gelene\u011finde, Immanuel Kant\u2019\u0131n konumu ele al\u0131nacakt\u0131r. Toplum s\u00f6zle\u015fmesi Kant\u2019ta, akl\u0131n bir ideas\u0131 olarak kar\u015f\u0131m\u0131za \u00e7\u0131kar. Kant, \u201cakl\u0131n ideas\u0131ndan\u201d, toplum s\u00f6zle\u015fmesi ideas\u0131yla ili\u015fkili olan bir devlet fikrini anlamaktad\u0131r. Ahl\u00e2k felsefesinde \u00f6deve merkez\u00ee bir rol y\u00fckleyerek, iradeyi yasa koymakla s\u0131n\u0131rlad\u0131\u011f\u0131 gibi, politik d\u00fc\u015f\u00fcncesinde de devletin, kendinde bir \u00f6dev olan d\u0131\u015fsal bir ili\u015fki \u015feklinde kuruldu\u011funu savunur. Toplum s\u00f6zle\u015fmesi Kant i\u00e7in, ikincil ve t\u00fcretilmi\u015f olup, devletin kendi me\u015fruiyetini gerek\u00e7elendirmesinde zorunlu olan ve k\u00f6keninde do\u011fan\u0131n bulunmad\u0131\u011f\u0131, akl\u0131n bir ideas\u0131d\u0131r. Anayasan\u0131n ve yasa koyman\u0131n yarg\u0131lanmas\u0131n\u0131 sa\u011flayan standard\u0131 ortaya koymada i\u015flevsel olup, Kant\u2019\u0131n e\u015fit ve \u00f6zg\u00fcr ahl\u00e2k\u00ee varl\u0131klar olarak tarif etti\u011fi pratik \u00f6znelerin, devletin ve yasan\u0131n uygunlu\u011funu yarg\u0131lamas\u0131nda etkin pay sahibidir. B\u00f6ylelikle bu \u00e7al\u0131\u015fman\u0131n amac\u0131; Kant\u2019\u0131n politik d\u00fc\u015f\u00fcncesi ve felsefesinin geneli a\u00e7\u0131s\u0131ndan, bir toplum i\u00e7inde, di\u011fer insanlarla kendi g\u00f6r\u00fc\u015flerini ve yarg\u0131lar\u0131n\u0131 iletmek suretiyle ya\u015fayabilen kamusal ve otonom bir varl\u0131k olarak insan\u0131 ele al\u0131\u015f\u0131nda, toplum s\u00f6zle\u015fmesi fikrinin uyumlu ve b\u00fct\u00fcnl\u00fckl\u00fc bir sistemi meydana getirme imk\u00e2n\u0131 \u00fczerine bir soru\u015fturma yapmakt\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong> yasall\u0131k, yarg\u0131lama, devlet, anayasa, cumhuriyet, otonomi, otorite, kamusall\u0131k, ele\u015ftirel d\u00fc\u015f\u00fcnme, \u00f6zg\u00fcrl\u00fck.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2248-1 .panel-76e5856126db9c86e .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2248-1 .panel-76e5856126db9c86e .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-76e5856126db9c86e\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_76e5856126db9c86e\"><a aria-expanded=\"false\" aria-controls=\"76e5856126db9c86e\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2248-1\" data-target=\"#76e5856126db9c86e\" href=\"#76e5856126db9c86e\"><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\">Toplum S\u00f6zle\u015fmesi Kuram\u0131nda \u0130hmal Edilen Boyut: Ku\u015fak Sorunu \/ Aydo\u011fan KUTLU<\/span><\/a><\/h4><\/div><div id=\"76e5856126db9c86e\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_76e5856126db9c86e\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Toplum s\u00f6zle\u015fmesi kuram\u0131, insanlar\u0131n ortak iradeleriyle bir siyasal b\u00fct\u00fcn olu\u015fturmalar\u0131n\u0131 ve kendi r\u0131zalar\u0131yla me\u015fru bir iktidara boyun e\u011fmelerini anlat\u0131r. Toplum s\u00f6zle\u015fmesi kuram\u0131, tarih boyunca farkl\u0131 ba\u011flamlarda farkl\u0131 bi\u00e7imler alsa da, s\u00f6zle\u015fme kavram\u0131n\u0131n ideal olarak \u201c\u015fimdi ve burada\u201d ger\u00e7ekle\u015fmesi nedeniyle gelecek ku\u015faklar\u0131n tabiyeti sorununu genellikle ihmal etmi\u015ftir. Bu ihmalde, ku\u015fak kavram\u0131n\u0131n genellikle di\u011fer sosyolojik kategoriler taraf\u0131ndan par\u00e7alanan ve nadiren siyasalla\u015fan bir kavram olmas\u0131n\u0131n da etkisi b\u00fcy\u00fckt\u00fcr. G\u00fcn\u00fcm\u00fczde hem ku\u015fak kavram\u0131n\u0131n hem de toplum s\u00f6zle\u015fmesinin giderek \u00f6nem kazanmas\u0131, bu ikisi aras\u0131ndaki ili\u015fkiyi tekrar g\u00f6zden ge\u00e7irmeyi gerekli k\u0131lmaktad\u0131r. Bu \u00e7al\u0131\u015fma kapsam\u0131nda bu ili\u015fki, iki \u00f6nemli sorudan hareketle ele al\u0131nmaktad\u0131r: \u201cBir ku\u015fak, taraf\u0131 olmad\u0131\u011f\u0131 bir s\u00f6zle\u015fmeye neden tabi olmal\u0131d\u0131r?\u201d ve \u201cSiyasal, mali ve ekolojik y\u00f6nleriyle farkl\u0131 ku\u015faklar aras\u0131nda adalet nas\u0131l sa\u011flanabilir?\u201d. Bu sorular kalk\u0131\u015f noktas\u0131 olarak ele al\u0131nd\u0131\u011f\u0131nda, i\u015flevsel olarak tart\u0131\u015fma, siyasal ve etik boyutlar\u0131n ayr\u0131lmas\u0131 \u00fczerinden s\u00fcrd\u00fcr\u00fclmektedir. Siyasal boyut, siyasal tabiyet sorunu \u00fczerinden irdelenirken etik boyut ise ku\u015faklararas\u0131 adalet ve hak tart\u0131\u015fmalar\u0131na dair kavramsal ve kuramsal ara\u00e7larla ele al\u0131nmaktad\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong> toplum s\u00f6zle\u015fmesi, ku\u015fak, h\u00fck\u00fcmet ve cemiyet s\u00f6zle\u015fmesi, s\u00f6zle\u015fmeci ve s\u00f6zle\u015fmeselci etik, ku\u015faklararas\u0131 adalet.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2248-1 .panel-0335e8e2269fb173d .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2248-1 .panel-0335e8e2269fb173d .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-0335e8e2269fb173d\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_0335e8e2269fb173d\"><a aria-expanded=\"false\" aria-controls=\"0335e8e2269fb173d\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2248-1\" data-target=\"#0335e8e2269fb173d\" href=\"#0335e8e2269fb173d\"><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\">Toplumsal Bir S\u00f6zle\u015fme \u00d6rne\u011fi Olarak Anal\u0131k Hakk\u0131ndan Babal\u0131k Hakk\u0131na Ge\u00e7i\u015f: Aeschylus\u2019\u0131n Eumenides\u2019i ve J. J. Bachofen Taraf\u0131ndan Ele Al\u0131n\u0131\u015f\u0131 \/ Bet\u00fcl \u00d6ZEL \u00c7\u0130\u00c7EK<\/span><\/a><\/h4><\/div><div id=\"0335e8e2269fb173d\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_0335e8e2269fb173d\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Tarih \u00f6ncesi devirlerde insan topluluklar\u0131n\u0131n y\u00f6netim \u015feklinin anaerki oldu\u011fu iddias\u0131 kapsaml\u0131 ve sistemsel bir bi\u00e7imde ilk kez \u0130svi\u00e7reli avukat ve Roma hukuku tarih\u00e7isi Johann Jakob Bachofen (1815-1887) taraf\u0131ndan dile getirilmi\u015ftir. Bachofen, bu iddias\u0131n\u0131 insanl\u0131k tarihinin de evrimsel bir geli\u015fme ile ilerledi\u011fi g\u00f6r\u00fc\u015f\u00fcnden hareketle ifade etmi\u015ftir. \u0130nsanl\u0131\u011f\u0131n anal\u0131k hakk\u0131ndan babal\u0131k hakk\u0131na, tensel hazdan rasyonel ilkelere, d\u00fczensizlikten sistemli olu\u015fumlara, \u00e7ok tanr\u0131l\u0131l\u0131ktan tek tanr\u0131l\u0131l\u0131\u011fa do\u011fru ilerledi\u011fini d\u00fc\u015f\u00fcnen Bachofen\u2019a g\u00f6re bu geli\u015fmelerin temelinde toplumun anal\u0131k hakk\u0131ndan vazge\u00e7erek babal\u0131k hakk\u0131n\u0131n \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc kabul etmesi bulunmaktad\u0131r. Bachofen, d\u00fc\u015f\u00fcncesini temellendirmek i\u00e7in hukuksal bir zemin se\u00e7mi\u015f, bu zemin \u00fczerine in\u015fas\u0131n\u0131 mitik metinlerle olu\u015fturmu\u015f, ald\u0131\u011f\u0131 klasik e\u011fitimden istifade ederek eski Yunan ve Roma mitolojisini, tragedyalar\u0131 kullanm\u0131\u015ft\u0131r. \u00d6zellikle Aeschylus\u2019\u0131n <em>Oresteia<\/em> tragedyas\u0131n\u0131n son oyunu <em>Eumenides<\/em>\u2019e \u00f6nem vermi\u015f ve <em>Eumenide<\/em>s\u2019in sonundaki mahkeme sahnesiyle bir d\u00f6n\u00fc\u015f\u00fcm ger\u00e7ekle\u015fti\u011fini ve bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn toplumsal bir anla\u015fmaya i\u015faret etti\u011fini ileri s\u00fcrm\u00fc\u015ft\u00fcr. Bu anla\u015fma eski ve yeni tanr\u0131lar aras\u0131nda, insanlarla tanr\u0131lar aras\u0131nda ve nihayetinde insanlarla insanlar aras\u0131nda ger\u00e7ekle\u015fir ve anal\u0131k hakk\u0131ndan babal\u0131k hakk\u0131na ge\u00e7i\u015f s\u00fcrecini ortaya koyar. Bachofen\u2019a g\u00f6re bu ge\u00e7i\u015fin esas\u0131 d\u00fczensiz ve bireysel bir hak aray\u0131\u015f\u0131ndan vazge\u00e7ilip kamusal bir hukuk sisteminin toplumsal kabul\u00fcd\u00fcr. Bu \u00e7al\u0131\u015fmada Bachofen\u2019\u0131n anal\u0131k hakk\u0131 kuram\u0131 ele al\u0131narak yazar\u0131n anal\u0131k hakk\u0131ndan babal\u0131k hakk\u0131na ge\u00e7i\u015f s\u00fcrecini <em>Eumenides<\/em> tragedyas\u0131 \u00fczerinden ortaya koyu\u015fu incelenecek ve <em>Eumenide<\/em>s\u2019in sonundaki mahkeme sahnesini anal\u0131k hakk\u0131ndan babal\u0131k hakk\u0131na ge\u00e7i\u015fin toplumsal bir uzla\u015f\u0131 ve kabul\u00fcn g\u00f6stergesi olarak nas\u0131l yorumlad\u0131\u011f\u0131 tart\u0131\u015f\u0131lacakt\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong> anal\u0131k hakk\u0131, babal\u0131k hakk\u0131, J. J. Bachofen, Aeschylus, <em>Eumenides<\/em>, Athena, Apollon, Orestes, Erinysler.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2248-1 .panel-95e3c94ffc927d430 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2248-1 .panel-95e3c94ffc927d430 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-95e3c94ffc927d430\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_95e3c94ffc927d430\"><a aria-expanded=\"false\" aria-controls=\"95e3c94ffc927d430\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2248-1\" data-target=\"#95e3c94ffc927d430\" href=\"#95e3c94ffc927d430\"><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\">Yurtta\u015flar S\u00f6zle\u015fmesi: Rousseau\u2019nun Zorlu Miras\u0131 \/ Zeynep SAVA\u015e\u00c7IN<\/span><\/a><\/h4><\/div><div id=\"95e3c94ffc927d430\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_95e3c94ffc927d430\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Rousseau d\u00fc\u015f\u00fcncesi, s\u00f6zle\u015fmeci gelene\u011fin yasal d\u00fczeni temellendirme iddias\u0131n\u0131 \u00fc\u00e7 noktada bozguna u\u011frat\u0131r, \u00f6yle ki bu gelene\u011fi ters y\u00fcz eder diyebiliriz. Bunlardan ilki Jean-Jacques Rousseau\u2019yu \u00f6nceleyen s\u00f6zle\u015fmeci teorilerdeki do\u011fal durum anlay\u0131\u015f\u0131n\u0131n reddedilerek, bu teorilerde \u00f6ne s\u00fcr\u00fclen do\u011fal durum varsay\u0131mlar\u0131n\u0131n asl\u0131nda var olan yozla\u015fm\u0131\u015f toplumsall\u0131\u011f\u0131n ger\u00e7e\u011fini yans\u0131tt\u0131\u011f\u0131n\u0131n g\u00f6sterilmesidir. \u0130kinci a\u015famada, yasalar\u0131n kayna\u011f\u0131 olan, onlar\u0131n me\u015fruiyetini belirleyen ilke bireyler ve onlar\u0131n s\u00f6zle\u015fmeyle devrettikleri haklar\u0131ndan s\u00f6zle\u015fmenin kendisine do\u011fru kayar. Di\u011fer teorilerde toplumsall\u0131\u011f\u0131n ilkesi, do\u011fal durumda sahip oldu\u011fu hak ya da haklar gere\u011fi bireye g\u00f6nderir, s\u00f6zle\u015fme, bu haklar\u0131n, \u00f6zellikle de ya\u015fam ve m\u00fclkiyet hakk\u0131n\u0131n g\u00fcvence alt\u0131na al\u0131nmas\u0131 amac\u0131na hizmet eden ara\u00e7t\u0131r. Rousseau\u2019da ise s\u00f6zle\u015fmenin kendisi ele\u015ftirel bir ilke halini alarak Immanuel Kant\u2019\u0131n k\u00f6kensel s\u00f6zle\u015fmesine do\u011fru evrilecek olan normatif \u00e7ekirde\u011fi sunar bize. \u00dc\u00e7\u00fcnc\u00fc ve son a\u015famada,\u00a0<em>Toplum S\u00f6zle\u015fmesi<\/em>\u2019nde yurtta\u015fl\u0131k kavram\u0131n\u0131n yeniden yap\u0131land\u0131r\u0131lmas\u0131 s\u00f6z konusudur. \u0130nsan, birey ve yurtta\u015f aras\u0131nda Hegelci diyalektik ilerlemeyi \u00f6nceler bir bi\u00e7imde kurulan ili\u015fkinin \u00e7\u00f6z\u00fcmlenmesiyle, Rousseau\u2019da yurtta\u015fl\u0131k kategorisinin, yasama faaliyetinin ve yasalar\u0131n \u00f6ncesinde yer alan bir ortakl\u0131ktan, bir ili\u015fkisellikten itibaren d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcn\u00fc, dolay\u0131s\u0131yla s\u00f6zle\u015fmenin dinamik nitelikte bir yurtta\u015flararas\u0131l\u0131\u011f\u0131 ifade etti\u011fini fark ederiz. Bir bi\u00e7imde s\u00f6zle\u015fmeci gelene\u011fin i\u00e7inde yer alarak, ama gelene\u011fi adeta ters y\u00fcz ederek, modern pratik felsefe i\u00e7inde kapanmaz bir ufuk a\u00e7ar Rousseau. Bu makale bu ufku anlamay\u0131 ve Rousseau\u2019da \u201cyurtta\u015flararas\u0131l\u0131k\u201d olarak beliren s\u00f6zle\u015fme anlay\u0131\u015f\u0131n\u0131n g\u00fcn\u00fcm\u00fcze kadar gelen izd\u00fc\u015f\u00fcmlerini a\u00e7\u0131\u011fa \u00e7\u0131karmay\u0131 ama\u00e7l\u0131yor.<\/p>\n<p><strong>Anahtar Kelimeler<\/strong>: Rousseau, toplum s\u00f6zle\u015fmesi, yurtta\u015fl\u0131k, \u00f6zg\u00fcrl\u00fck, e\u015fitlik.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2248-1 .panel-b647d5f4700353e33 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2248-1 .panel-b647d5f4700353e33 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-b647d5f4700353e33\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_b647d5f4700353e33\"><a aria-expanded=\"false\" aria-controls=\"b647d5f4700353e33\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2248-1\" data-target=\"#b647d5f4700353e33\" href=\"#b647d5f4700353e33\"><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\">Amerikan Federalistleri, Hannah Arendt ve Cumhuriyet\u00e7ilik: Temsili Demokrasiye Kar\u015f\u0131 Konsey Sistemi? \/ Devrim SEZER &amp; \u00dcnsal Do\u011fan BA\u015eKIR<\/span><\/a><\/h4><\/div><div id=\"b647d5f4700353e33\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_b647d5f4700353e33\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Bu makale s\u00f6zle\u015fme teorisi ve cumhuriyet\u00e7ilik \u00fczerine olan akademik yaz\u0131nda ihmal edilen bir konuyu incelemeyi ama\u00e7l\u0131yor: Hannah Arendt\u2019in ve Amerikan federalistlerinin cumhuriyet\u00e7i perspektiflerini kar\u015f\u0131la\u015ft\u0131rmal\u0131 olarak tart\u0131\u015fmak. Birbiriyle ili\u015fkili iki meseleyi tart\u0131\u015fmaya a\u00e7\u0131yoruz. Amerikan federalistlerinin ve Arendt\u2019in 1) s\u00f6zle\u015fme teorisiyle kurduklar\u0131 ili\u015fkiyi ele almay\u0131, 2) cumhuriyet ilkesini yorumlay\u0131\u015f bi\u00e7imlerini kar\u015f\u0131la\u015ft\u0131rmal\u0131 olarak irdeleyerek temsili demokrasi konusundaki perspektiflerini ortaya koymay\u0131 ama\u00e7l\u0131yoruz. \u0130ki temel arg\u00fcman\u0131m\u0131z\u0131 \u015fu \u015fekilde \u00f6zetleyebiliriz. Birincisi, federalistler bir yandan s\u00f6zle\u015fme teorisinin soyut ve rasyonalist anlay\u0131\u015f\u0131n\u0131 takip etmi\u015fler, pragmatik ve prosed\u00fcrel bir bak\u0131\u015f a\u00e7\u0131s\u0131yla bu gelene\u011fe \u00f6zg\u00fcn bir katk\u0131da bulunmu\u015flar, bir yandan da ba\u015fta haf\u0131zas\u0131zla\u015ft\u0131rma sorunu olmak \u00fczere bir dizi problemi ayn\u0131 d\u00fc\u015f\u00fcnce ekol\u00fcnden devralm\u0131\u015flard\u0131r. Arendt ise hipotetik ve tarih \u00f6tesi varsay\u0131mlar\u0131n s\u00f6zle\u015fme kavram\u0131n\u0131n ontolojik k\u00f6kenini oldu\u011fu kadar tarihsel boyutlar\u0131n\u0131 da anlamam\u0131z\u0131n \u00f6n\u00fcnde bir engel te\u015fkil etti\u011fini bize hat\u0131rlatm\u0131\u015f, s\u00f6zle\u015fme teorisinin soyut ve rasyonalist yakla\u015f\u0131m\u0131na s\u00f6zle\u015fmelerin tarihsel boyutlar\u0131n\u0131 ve devrald\u0131klar\u0131 siyasal miraslar\u0131 vurgulayan bir \u2018s\u00f6zle\u015fmecilik\u2019le cevap vermi\u015ftir. Buna ilaveten s\u00f6zle\u015fme teorisinden Amerikan federalistlerine intikal eden iktidar ve anayasa kavramlar\u0131n\u0131 sorgulam\u0131\u015ft\u0131r. \u0130kincisi, Arendt ve Amerikan federalistlerinin perspektifleri cumhuriyet\u00e7i siyaset felsefesinde iki \u00f6nemli k\u0131r\u0131lma an\u0131n\u0131 temsil etmektedir. Amerikan federalistleri temsili demokrasinin ilk sistematik savunusunu ka\u011f\u0131da d\u00f6kerken cumhuriyet ilkesini yurtta\u015f kat\u0131l\u0131m\u0131ndan tamamen koparm\u0131\u015flard\u0131r. Arendt ise cumhuriyet ilkesini yeniden etkin yurtta\u015fl\u0131k prati\u011fi ba\u011flam\u0131na yerle\u015ftirmi\u015f, t\u0131pk\u0131 Rousseau gibi temsili demokrasinin radikal bir ele\u015ftirisini ortaya koymu\u015ftur. As\u0131l \u00f6zg\u00fcn katk\u0131s\u0131ysa cumhuriyet ilkesini b\u00fct\u00fcn\u00fcyle kamusal kat\u0131l\u0131mla \u00f6zde\u015fle\u015ftirmi\u015f ve etkin yurtta\u015fl\u0131k prati\u011finin (bir ba\u015fka deyi\u015fle siyasal \u00f6zg\u00fcrl\u00fc\u011f\u00fcn) yerel d\u00fczeyden ba\u015flayan bir kurumsal \u00f6rg\u00fctlenmeyi, \u201ckonsey sistemi\u201d olarak adland\u0131rd\u0131\u011f\u0131 bir radikal demokratik ve konfederal kat\u0131l\u0131m a\u011f\u0131n\u0131 gerektirdi\u011fini \u00f6ne s\u00fcrm\u00fc\u015f olmas\u0131d\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler<\/strong>: Arendt, Amerikan federalistleri, cumhuriyet\u00e7ilik, s\u00f6zle\u015fme teorisi, temsili demokrasi, konsey sistemi, federalizm ve konfederalizm, demokrasi teorisi, modern siyasal d\u00fc\u015f\u00fcnce, \u00e7a\u011fda\u015f siyaset felsefesi.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2248-1 .panel-c635a9630714e9a70 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2248-1 .panel-c635a9630714e9a70 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-c635a9630714e9a70\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_c635a9630714e9a70\"><a aria-expanded=\"false\" aria-controls=\"c635a9630714e9a70\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2248-1\" data-target=\"#c635a9630714e9a70\" href=\"#c635a9630714e9a70\"><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\">Toplumsal S\u00f6zle\u015fme Kuramlar\u0131na \u0130li\u015fkin Ele\u015ftirel Bir Okuma: Carole Pateman ve Hikayenin Eksik Yar\u0131s\u0131 \/ F. Bet\u00fcl TATLI<\/span><\/a><\/h4><\/div><div id=\"c635a9630714e9a70\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_c635a9630714e9a70\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Modern politika felsefesinin ba\u015flang\u0131c\u0131na yerle\u015fen s\u00f6zle\u015fme kuramlar\u0131, kendisinden \u00f6nceki politik tasavvurun kimi kodlar\u0131n\u0131 y\u0131kan yeni bir toplumsall\u0131k tahayy\u00fcl\u00fcyle do\u011fmu\u015ftur. Bu politik kodlardan en \u00f6nemlisi me\u015fruiyetini \u00f6zellikle ilahi yasaya veya kutsal metinlerin babal\u0131k ve soy hakk\u0131na dayand\u0131ran ataerkil mutlakiyet\u00e7i iktidar anlay\u0131\u015f\u0131d\u0131r. S\u00f6zle\u015fme kuramlar\u0131yla birlikte, kayna\u011f\u0131n\u0131 a\u015fk\u0131n ve mutlak g\u00fc\u00e7 veya g\u00fc\u00e7lerden alan iktidar yerini e\u015fit ve \u00f6zg\u00fcr insanlar aras\u0131nda yap\u0131lan anla\u015fmadan alan yeni toplumsal-politik ili\u015fkilere b\u0131rak\u0131r. Ne var ki devletin ve toplumun k\u00f6kenine, i\u015flevine ve me\u015fruiyetine ili\u015fkin bu yeni anlay\u0131\u015f dayand\u0131\u011f\u0131 bireysellik, e\u015fitlik ve \u00f6zg\u00fcrl\u00fck kavramlar\u0131 bak\u0131m\u0131ndan gerek sosyalist gerek feminist kuramlarca ele\u015ftirilmi\u015ftir. \u0130\u015fte bu \u00e7al\u0131\u015fmada, her ne kadar birbirinden t\u00fcm\u00fcyle kopuk olmasa da, bu ele\u015ftirilerden yaln\u0131zca feminist perspektifin sunduklar\u0131na odaklan\u0131lacakt\u0131r. Zira feminizmin s\u00f6zle\u015fme kuramlar\u0131na y\u00f6nelik g\u00fc\u00e7l\u00fc ve etkili iddias\u0131, fiziksel g\u00fcc\u00fc, rasyonel kapasitesi ve izole karakteriyle bu kuramlar\u0131n tam merkezine yerle\u015fen birey anlay\u0131\u015f\u0131n\u0131n eril oldu\u011fu, dahas\u0131 toplumsal s\u00f6zle\u015fmelerin varl\u0131\u011f\u0131n\u0131 ve karakterini belirleyenlerin de geleneksel iktidardan farkl\u0131 olarak art\u0131k babalar de\u011fil, erkek karde\u015fler oldu\u011fudur.<\/p>\n<p><strong>Anahtar Kelimeler: <\/strong>cinsel s\u00f6zle\u015fme, toplumsal s\u00f6zle\u015fme, ataerki, birey, \u00f6zg\u00fcrl\u00fck, e\u015fitlik.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2248-1 .panel-32ca23ac715ce21fc .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2248-1 .panel-32ca23ac715ce21fc .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-32ca23ac715ce21fc\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_32ca23ac715ce21fc\"><a aria-expanded=\"false\" aria-controls=\"32ca23ac715ce21fc\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2248-1\" data-target=\"#32ca23ac715ce21fc\" href=\"#32ca23ac715ce21fc\"><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\">Ahmet Midhat Efendi\u2019nin Kontrasosyal \u00c7evirisi \/ Hulusi Ertu\u011frul UMUDUM<\/span><\/a><\/h4><\/div><div id=\"32ca23ac715ce21fc\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_32ca23ac715ce21fc\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Ahmet Midhat Efendi (1844-1912), 19. y\u00fczy\u0131l Osmanl\u0131 Devleti\u2019nde eserler veren velut bir yazard\u0131r. Yazarl\u0131\u011f\u0131n\u0131n yan\u0131 s\u0131ra gazetecilik ve yay\u0131nc\u0131l\u0131k yapan Ahmet Midhat, \u00e7evirileriyle de Osmanl\u0131 d\u00fc\u015f\u00fcnce ve edebiyat d\u00fcnyas\u0131na katk\u0131larda bulunmu\u015f ve \u00e7e\u015fitli alanlarda ilklere imza atm\u0131\u015ft\u0131r. Kendi \u00e7\u0131kard\u0131\u011f\u0131 <em>\u0130ttihad<\/em> gazetesinde 1876 y\u0131l\u0131 itibariyle \u00fcnl\u00fc Frans\u0131z d\u00fc\u015f\u00fcn\u00fcr Jean Jacques Rousseau\u2019nun <em>Contract Social<\/em> yap\u0131t\u0131n\u0131 <em>Mukavele-i \u0130ctimaiyye <\/em>olarak T\u00fcrk\u00e7eye terc\u00fcme etmi\u015ftir ve bu terc\u00fcme T\u00fcrk\u00e7edeki ilk Jean Jacques Rousseau \u00e7evirisidir. Ancak siyas\u00ee m\u00fcdahaleler sebebiyle \u00e7evirisini yar\u0131da kesmek zorunda b\u0131rak\u0131lm\u0131\u015f ve bir m\u00fcddet sonra Rodos\u2019a s\u00fcrg\u00fcn edilince \u00e7al\u0131\u015fmas\u0131 natamam kalm\u0131\u015ft\u0131r. D\u00f6nemin \u00e7eviri anlay\u0131\u015f\u0131na uygun olarak sadece terc\u00fcme yapmayan Ahmet Midhat Efendi, yapt\u0131\u011f\u0131 terc\u00fcmelerin i\u00e7inde gerekli g\u00f6rd\u00fc\u011f\u00fc yerlerde \u201cizah ve icmal\u201d diyerek metni \u015ferh etmi\u015f ve kendi didaktik tarz\u0131na uygun bir \u015fekilde metni T\u00fcrk okuyucusuyla bulu\u015fturmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Bu \u00e7al\u0131\u015fmada Ahmet Midhat\u2019\u0131n <em>Kontrasosyal<\/em> \u00e7evirisi, T\u00fcrk siyasal d\u00fc\u015f\u00fcncesine sundu\u011fu kavramsal katk\u0131s\u0131 ba\u011flam\u0131nda ele al\u0131nmaya \u00e7al\u0131\u015f\u0131lacak; Walter Benjamin ve Jacques Derrida\u2019n\u0131n \u00e7eviri ve metin d\u00fc\u015f\u00fcncelerinden hareketle Ahmet Midhat\u2019\u0131n \u00e7eviri ve \u00e7evirideki \u015ferhlerinin Osmanl\u0131 siyaset d\u00fc\u015f\u00fcncesine etkisi tart\u0131\u015f\u0131lacakt\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler<\/strong>: Ahmet Midhat Efendi, toplum s\u00f6zle\u015fmesi, \u00e7eviri, yap\u0131s\u00f6k\u00fcm, siyaset felsefesi.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2248-1 .panel-1394aad62a57dd0b1 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2248-1 .panel-1394aad62a57dd0b1 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-1394aad62a57dd0b1\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_1394aad62a57dd0b1\"><a aria-expanded=\"false\" aria-controls=\"1394aad62a57dd0b1\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2248-1\" data-target=\"#1394aad62a57dd0b1\" href=\"#1394aad62a57dd0b1\"><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\">Erken Modernizmde S\u00f6zle\u015fmecilik ve Amerika \/ \u00d6zlem \u00dcNL\u00dc<\/span><\/a><\/h4><\/div><div id=\"1394aad62a57dd0b1\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_1394aad62a57dd0b1\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>Bu \u00e7al\u0131\u015fman\u0131n amac\u0131, erken modern d\u00fc\u015f\u00fcncenin politik ve hukuki \u00fcr\u00fcn\u00fc olan s\u00f6zle\u015fmecilik kavram\u0131n\u0131n, 17. y\u00fczy\u0131lda \u0130ngiltere\u2019de ortaya \u00e7\u0131kmas\u0131n\u0131n tesad\u00fcf olmad\u0131\u011f\u0131n\u0131 Thomas Hobbes ve John Locke\u2019u merkeze alarak g\u00f6stermektir. S\u00f6zle\u015fmecilik d\u00fc\u015f\u00fcncesini do\u011furan felsefi geli\u015fim, Avrupa\u2019ya atfedilen rasyonel g\u00fcc\u00fcn ke\u015ffinden kaynaklanmad\u0131\u011f\u0131 gibi, sadece \u0130ngiltere\u2019nin i\u00e7 siyasi dinamikleriyle a\u00e7\u0131klanabilecek bir geli\u015fim de de\u011fildir. \u0130ngiltere 17. y\u00fczy\u0131lda y\u0131k\u0131c\u0131 bir i\u00e7 sava\u015f ve bir dizi cumhuriyet\u00e7i giri\u015fimin ard\u0131ndan monar\u015finin yeniden yap\u0131land\u0131r\u0131lmas\u0131 ve nihayet anayasal bir devrimle kapanan politik bir t\u00fcrb\u00fclanstan ge\u00e7mi\u015ftir. Ancak s\u00f6zle\u015fmecilik d\u00fc\u015f\u00fcncesini daha iyi anlamak i\u00e7in adan\u0131n i\u00e7inden \u00e7ok d\u0131\u015f\u0131na, Yeni D\u00fcnya\u2019ya bakmak gerekir. Bu nedenle, kapitalizmin \u0130ngiltere\u2019de k\u00f6klenmesini takip eden d\u00f6nemde, \u0130ngiltere\u2019nin d\u0131\u015f\u0131ndaki politik deneyimlere postkolonyal bir perspektiften yakla\u015farak, bu deneyimlerin Hobbes\u2019un ve Locke\u2019un felsefeleriyle nas\u0131l bir ili\u015fkiye girdi\u011fini tart\u0131\u015faca\u011f\u0131m. Bunu yapmak i\u00e7in ilk \u00f6nce Hobbes\u2019un do\u011fal durum anlay\u0131\u015f\u0131n\u0131, \u00f6zellikle Amerikan yerlileriyle \u00f6zde\u015fle\u015ftirdi\u011fi s\u00fcrekli sava\u015f kavram\u0131na bakarak ele alaca\u011f\u0131m. Daha sonra Locke\u2019un m\u00fclkiyet anlay\u0131\u015f\u0131n\u0131n, onun politik de\u011fil epistemolojik bir kavram olarak d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc ki\u015fi \u00f6zde\u015fli\u011fi ile \u00e7ok ince bir bi\u00e7imde uyumlu olabildi\u011fini g\u00f6sterece\u011fim.<\/p>\n<p><strong>Anahtar Kelimeler:<\/strong> Hobbes, Locke, Amerika, toplum s\u00f6zle\u015fmesi, postkolonyalizm.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2248-1 .panel-e50750f5dec903814 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2248-1 .panel-e50750f5dec903814 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-e50750f5dec903814\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_e50750f5dec903814\"><a aria-expanded=\"false\" aria-controls=\"e50750f5dec903814\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2248-1\" data-target=\"#e50750f5dec903814\" href=\"#e50750f5dec903814\"><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\">Toplum S\u00f6zle\u015fmeleri \u00c7er\u00e7evesinde \u0130nsan Haklar\u0131: Teoriden Prati\u011fe \/ Ferda YILDIRIM<\/span><\/a><\/h4><\/div><div id=\"e50750f5dec903814\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_e50750f5dec903814\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p><strong>\u00d6zet<\/strong><\/p>\n<p>G\u00fcn\u00fcm\u00fczde insan haklar\u0131 s\u00f6ylemi bir me\u015fruiyet kriziyle kar\u015f\u0131 kar\u015f\u0131yad\u0131r ve bu krizi derinle\u015ftiren kimi a\u00e7mazlar s\u00f6z konusudur. Haklar zaman zaman bireysel ve toplumsal pratiklerden ba\u011f\u0131ms\u0131z, soyut evrensel ilkeler olarak kabul edilirken zaman zaman da belirli bir insan do\u011fas\u0131 varsay\u0131m\u0131na dayand\u0131r\u0131lm\u0131\u015ft\u0131r. Toplum s\u00f6zle\u015fmesi etraf\u0131nda \u015fekillenen modern do\u011fal hukuk teorilerinin arka plan\u0131n\u0131 olu\u015fturan insan do\u011fas\u0131, do\u011fa yasas\u0131 ya da Tanr\u0131 yasas\u0131 gibi kavramlarla temellendirilen insan haklar\u0131 anlay\u0131\u015f\u0131 d\u00fc\u015f\u00fcnsel ve vicdani \u00e7e\u015fitlili\u011fi fazla olan g\u00fcn\u00fcm\u00fcz toplumlar\u0131n\u0131n sorunlar\u0131na \u00e7\u00f6z\u00fcm \u00fcretmede yetersiz kalmaktad\u0131r. Bu yaz\u0131da insan haklar\u0131 sorununa s\u00f6zle\u015fme gelene\u011finin \u00f6tesinde bir bak\u0131\u015f a\u00e7\u0131s\u0131 sunulmaya \u00e7al\u0131\u015f\u0131lmaktad\u0131r. \u0130nsan haklar\u0131 ancak pratik bir edimle varl\u0131k ve anlam kazanabilir. Haklar\u0131n temelini olu\u015fturan evrensel bir ahlak yasas\u0131, evrensel bir \u00f6z ya da insan do\u011fas\u0131 belirlemelerine ba\u015fvurmayan ve bu anlamda metafizik olmayan bir haklar politikas\u0131 geli\u015ftirmenin m\u00fcmk\u00fcn olup olmad\u0131\u011f\u0131 bu yaz\u0131da cevab\u0131 aranan temel sorudur. Bu soruya cevap aran\u0131rken bir taraftan do\u011fal hukuka i\u00e7kin insan do\u011fas\u0131 anlay\u0131\u015f\u0131 reddedilmekte di\u011fer taraftan haklar\u0131 sadece yaz\u0131l\u0131 kurallara indirgeyen hukuki pozitivizme de mesafeli yakla\u015f\u0131lmaktad\u0131r.<\/p>\n<p><strong>Anahtar Kelimeler<\/strong>: Toplum s\u00f6zle\u015fmesi, insan haklar\u0131, etik, pratik, politika.<\/p>\n<\/div><\/div><\/div><\/div><\/div><div class=\"fusion-text fusion-text-5\"><h3 style=\"padding-left: 40px;\"><strong>K\u0130TAP \u0130NCELEME<\/strong><\/h3>\n<\/div><style type=\"text\/css\">#accordion-2248-2 .fusion-panel:hover{ border-color: var(--awb-color3) } #accordion-2248-2 .fusion-panel { border-color:var(--awb-color3); }.fusion-accordian  #accordion-2248-2 .panel-title a .fa-fusion-box{ color: #000000;}.fusion-accordian  #accordion-2248-2 .panel-title a .fa-fusion-box:before{ font-size: 12px; width: 12px;}.fusion-accordian  #accordion-2248-2 .panel-title a{font-size:18px;line-height:1.5;color:var(--awb-color8);font-family:Garamond, serif;font-weight:400;}.fusion-accordian  #accordion-2248-2 .toggle-content{font-size:16px;color:var(--awb-color8);font-family:Garamond, serif;font-weight:400;}.fusion-accordian  #accordion-2248-2 .panel-title a:not(.active):hover, #accordion-2248-2 .fusion-toggle-boxed-mode:hover .panel-title a { color: var(--awb-color5);}.fusion-accordian  #accordion-2248-2 .fusion-toggle-boxed-mode:hover .panel-title a .fa-fusion-box{ color: var(--awb-color5);}.fusion-accordian  #accordion-2248-2.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-2248-2\"><style type=\"text\/css\">.fusion-accordian  #accordion-2248-2 .panel-79fa42dac2cae33d8 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2248-2 .panel-79fa42dac2cae33d8 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-79fa42dac2cae33d8\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_79fa42dac2cae33d8\"><a aria-expanded=\"false\" aria-controls=\"79fa42dac2cae33d8\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2248-2\" data-target=\"#79fa42dac2cae33d8\" href=\"#79fa42dac2cae33d8\"><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\">Carole PATEMAN. Cinsel S\u00f6zle\u015fme \/ De\u011ferlendiren: Aydo\u011fan KUTLU<\/span><\/a><\/h4><\/div><div id=\"79fa42dac2cae33d8\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_79fa42dac2cae33d8\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p>Carole PATEMAN. <em>Cinsel S\u00f6zle\u015fme<\/em>. \u00c7eviren Zeynep Alpar. \u0130stanbul: Bo\u011fazi\u00e7i \u00dcniversitesi Yay\u0131nevi, 2017. 346 sayfa.<\/p>\n<\/div><\/div><\/div><style type=\"text\/css\">.fusion-accordian  #accordion-2248-2 .panel-bb07da450169dc6f7 .panel-title a{color:var(--awb-color8);}.fusion-accordian  #accordion-2248-2 .panel-bb07da450169dc6f7 .toggle-content{color:var(--awb-color8);}<\/style><div class=\"fusion-panel panel-default panel-bb07da450169dc6f7\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_bb07da450169dc6f7\"><a aria-expanded=\"false\" aria-controls=\"bb07da450169dc6f7\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-2248-2\" data-target=\"#bb07da450169dc6f7\" href=\"#bb07da450169dc6f7\"><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\">M. Ertan KARDE\u015e (Edit\u00f6r). \u00c7a\u011f\u0131m\u0131z ve Thomas Hobbes \/ De\u011ferlendiren: Arda TELL\u0130<\/span><\/a><\/h4><\/div><div id=\"bb07da450169dc6f7\" class=\"panel-collapse collapse \" araia-labelledby=\"toggle_bb07da450169dc6f7\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<p>Ertan Karde\u015f (Edit\u00f6r). <em>\u00c7a\u011f\u0131m\u0131z ve Thomas Hobbes<\/em>. \u0130stanbul: Vak\u0131fbank K\u00fclt\u00fcr Yay\u0131nlar\u0131, 2021. 286 sayfa.<\/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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