{"id":4144,"date":"2010-02-04T01:25:05","date_gmt":"2010-02-03T22:25:05","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/02\/04\/edward-w-saidin-sarkiyatcilik-dusuncesinin-felsefi-arkaplani-kasim-kucukalp\/"},"modified":"2010-02-04T01:25:05","modified_gmt":"2010-02-03T22:25:05","slug":"edward-w-saidin-sarkiyatcilik-dusuncesinin-felsefi-arkaplani-kasim-kucukalp","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/02\/04\/edward-w-saidin-sarkiyatcilik-dusuncesinin-felsefi-arkaplani-kasim-kucukalp\/","title":{"rendered":"Edward W. Said\u2019in \u015earkiyat\u00e7\u0131l\u0131k D\u00fc\u015f\u00fcncesinin Felsef\u00ee Arkaplan\u0131 | Kas\u0131m K\u00dc\u00c7\u00dcKALP"},"content":{"rendered":"

Edward Said\u2019e g\u00f6re, \u015earkiyat\u00e7\u0131l\u0131k, Do\u011fu ve Bat\u0131 aras\u0131nda yap\u0131lan, ontolojik ve epistemolojik ay\u0131r\u0131ma dayal\u0131 bir d\u00fc\u015f\u00fcnme \u015feklidir. S\u00f6zkonusu d\u00fcalist ay\u0131r\u0131mlar ise k\u00f6kenlerini, bir\u00e7ok postyap\u0131salc\u0131 d\u00fc\u015f\u00fcn\u00fcr\u00fcn de ifade etti\u011fi \u00fczere, Bat\u0131 metafizik gelene\u011finde bulmakta ve bir g\u00fc\u00e7 ili\u015fkileri nosyonunu muhtevas\u0131nda bar\u0131nd\u0131rmaktad\u0131r. Edward Said\u2019in de, \u015earkiyat\u00e7\u0131l\u0131\u011f\u0131, ge\u00e7mi\u015fte oldu\u011fu gibi \u015fimdi de, d\u00fcalist ayr\u0131mlar ekseninde i\u015fleyen ve nihayetinde Bat\u0131\u2019n\u0131n Do\u011fu \u00fczerinde egemen olma stratejilerine i\u015faret eden bir d\u00fc\u015f\u00fcnme \u015fekli olarak tan\u0131mlamas\u0131 bundan dolay\u0131d\u0131r.<\/p>\n

Bir k\u00fclt\u00fcr teorisyeni ve ele\u015ftirmeni olan Edward W. Said, 1935 y\u0131l\u0131nda Kud\u00fcs\u2019te d\u00fcnyaya gelmi\u015ftir. Said, H\u0131ristiyan Arap bir aileye mensup olup, ilk ve orta \u00f6\u011frenimini M\u0131s\u0131r\u2019da, \u0130ngilizce e\u011fitim veren koloni okullar\u0131nda ald\u0131. Y\u00fcksek \u00f6\u011freniminin bir k\u0131sm\u0131n\u0131 Kahire\u2019deki Viktorya Y\u00fcksek Okulu\u2019nda g\u00f6ren Said, as\u0131l \u00fcniversite \u00f6\u011frenimini ise Princeton ve Harward \u00fcniversitelerinde tamamlad\u0131. Yine \u00fcniversite \u00f6\u011frenimi s\u0131ras\u0131nda, M\u0131s\u0131r\u2019dan ayr\u0131l\u0131p L\u00fcbnan\u2019a yerle\u015fen ailesinin yan\u0131na giderek yaz tatillerinde edebiyat m\u00fczik ve felsefe e\u011fitimi ald\u0131.<\/p>\n

Said daha e\u011fitiminin ilk y\u0131llar\u0131nda -her ne kadar kendisi bir H\u0131ristiyan Arap olsa da- Ortado\u011fulu olmas\u0131ndan \u00f6t\u00fcr\u00fc, bir \u00f6tekilik nosyonuyla y\u00fczle\u015fmek zorunda kald\u0131. Hatta bu y\u00fczden olsa gerek Said, \u015earkiyat\u00e7\u0131l\u0131k (Oryantalizm) adl\u0131 \u00e7al\u0131\u015fmas\u0131na yazm\u0131\u015f oldu\u011fu giri\u015f b\u00f6l\u00fcm\u00fcnde, kendisini b\u00f6yle bir \u00e7al\u0131\u015fmaya sevk eden saiklerin ba\u015f\u0131nda, hi\u00e7bir zaman kaybetmemi\u015f oldu\u011fu \u2018\u015farkl\u0131l\u0131k\u2019 bilincinin oldu\u011funu s\u00f6yler . Bununla birlikte Said\u2019de adeta potansiyel olarak var olan \u015farkl\u0131l\u0131k bilincinin akt\u00fcel hale gelmesi i\u00e7in, 1967 y\u0131l\u0131nda ba\u015flayan Arap-\u0130srail sava\u015f\u0131n\u0131 ve yine o y\u0131llarda devam eden Vietnam sava\u015f\u0131n\u0131n etkilerini beklemek gerekmi\u015ftir. S\u00f6zkonusu sava\u015flar Said a\u00e7\u0131s\u0131ndan bir anlamda politik bir duru\u015fun gereklili\u011fine y\u00f6nelik motive edici kuvvet i\u015flevi g\u00f6rm\u00fc\u015ft\u00fcr . Bu motivasyonun da etkisiyle Said, Filistin milliyet\u00e7ilik hareketine kat\u0131lm\u0131\u015f, Amerika\u2019n\u0131n Ortado\u011fu politikas\u0131 ve \u0130srail siyonizmi hakk\u0131nda ciddi ele\u015ftiriler kaleme alm\u0131\u015ft\u0131r .<\/p>\n

Bu \u00e7al\u0131\u015fmada Said\u2019in d\u00fc\u015f\u00fcnceleri, hem bu d\u00fc\u015f\u00fcncelere y\u00f6n veren felsef\u00ee arkaplan, yani postyap\u0131salc\u0131 felsefe \u00f6zellikle de Foucault, hem de \u00e7al\u0131\u015fman\u0131n s\u0131n\u0131rland\u0131r\u0131labilmesi a\u00e7\u0131s\u0131ndan onun \u015earkiyat\u00e7\u0131l\u0131k adl\u0131 \u00e7al\u0131\u015fmas\u0131 ekseninde ele al\u0131nmaya \u00e7al\u0131\u015f\u0131lacakt\u0131r. Said, \u015eark\u2019\u0131n neredeyse b\u00fct\u00fcn\u00fcyle, Antik\u00e7a\u011fdan beri Avrupa\u2019ya \u00f6zg\u00fc bir bulu\u015f oldu\u011funu ve bu \u00e7er\u00e7eve i\u00e7erisinde \u015eark\u2019\u0131n, \u201cg\u00f6n\u00fcl maceralar\u0131n\u0131n, egzotik varl\u0131klar\u0131n, ola\u011fan\u00fcst\u00fc deneyimlerin mekan\u0131\u201d \u015feklinde anla\u015f\u0131ld\u0131\u011f\u0131n\u0131 ifade eder. Bunun anlam\u0131, Avrupa\u2019n\u0131n ger\u00e7ekte \u015eark\u2019\u0131n kendisiyle de\u011fil, Avrupal\u0131n\u0131n imgelemindeki \u015eark\u2019la ilgilendi\u011fidir. Bundan dolay\u0131d\u0131r ki, Said \u015farkiyat\u00e7\u0131l\u0131\u011f\u0131n bir d\u00fc\u015f\u00fcnme bi\u00e7imi, hem de \u015eark ile Garp aras\u0131nda yap\u0131lm\u0131\u015f olan, ontolojik ve epistemolojik ayr\u0131ma dayal\u0131 bir d\u00fc\u015f\u00fcnme bi\u00e7imi oldu\u011funu ileri s\u00fcrer .<\/p>\n

Buna g\u00f6re, \u015farkiyat\u00e7\u0131l\u0131\u011f\u0131n anla\u015f\u0131lmas\u0131 i\u00e7in, -akademik anlamdaki \u015farkiyat\u00e7\u0131l\u0131kla, imgelemde yarat\u0131lan \u015eark anlam\u0131ndaki \u015farkiyat\u00e7\u0131l\u0131k aras\u0131ndaki kesintisizli\u011fi g\u00f6zden \u0131rak tutmaks\u0131z\u0131n- , bu kavram\u0131n \u015eark \u00fczerinde egemen olmak ve \u015eark\u2019\u0131 yeniden yap\u0131land\u0131rmak i\u00e7in kullan\u0131lmakta olan bir Bat\u0131 \u00fcslubu oldu\u011funun bilinmesi gerekmektedir. \u0130\u015fte tam da bu noktada Said, Michel Foucault\u2019nun \u00e7al\u0131\u015fmalar\u0131na , \u00f6zellikle de onun \u2018 s\u00f6ylem \u2019 ve \u2018 bilgi-iktidar ili\u015fkisi\u2019ne y\u00f6nelik analizlerine yer vermenin, \u015farkiyat\u00e7\u0131l\u0131\u011f\u0131n anla\u015f\u0131lmas\u0131na yard\u0131mc\u0131 olaca\u011f\u0131na i\u015faretle, \u201c\u015farkiyat\u00e7\u0131l\u0131k bir s\u00f6ylem olarak incelenmedik\u00e7e, Ayd\u0131nlanma sonras\u0131nda Avrupa k\u00fclt\u00fcr\u00fcn\u00fcn \u015eark\u2019\u0131 siyasal, sosyolojik, askeri, ideolojik, bilimsel, imgesel olarak \u00e7ekip \u00e7evirebilmesini \u2013hatta \u00fcretebilmesini- sa\u011flayan o m\u00fcthi\u015f sistemli disiplinin anla\u015f\u0131lmas\u0131n\u0131n olanaks\u0131z\u201d olaca\u011f\u0131n\u0131 s\u00f6yler .<\/p>\n

Burada bahsi ge\u00e7en \u201c\u015eark\u2019\u0131n \u00fcretilmesi\u201d kavram\u0131n\u0131n, bir anlamda Bat\u0131 d\u00fc\u015f\u00fcncesi gelene\u011finin neli\u011fine i\u015faret etmesi bak\u0131m\u0131ndan \u00f6zellikle alt\u0131n\u0131n \u00e7izilmesi gerekmektedir . Bir ba\u015fka deyi\u015fle Bat\u0131, kendi g\u00fcc\u00fcn\u00fc ve kimli\u011fini, yine kendisinin \u00fcretmi\u015f oldu\u011fu \u015eark\u0131n kar\u015f\u0131s\u0131nda konumland\u0131rmak suretiyle kazanmaktad\u0131r. Bu noktada Hilmi Yavuz\u2019un, Bat\u0131 d\u00fc\u015f\u00fcncesinin ay\u0131rt edici ve belirleyici \u00f6zelli\u011fi olarak, onun s\u00fcrekli bir bi\u00e7imde kar\u015f\u0131t\u0131n\u0131 \u00fcretti\u011fi y\u00f6n\u00fcndeki tespiti de olduk\u00e7a manidard\u0131r. Buna g\u00f6re, Bat\u0131l\u0131 d\u00fc\u015f\u00fcnme bi\u00e7imlerinden hi\u00e7biri, kendi kar\u015f\u0131t\u0131n\u0131 \u00fcretmeksizin varolamamaktad\u0131r . Bu durum ise, Bat\u0131 d\u00fc\u015f\u00fcnce tarz\u0131n\u0131n anla\u015f\u0131lmas\u0131n\u0131n, Bat\u0131\u2019n\u0131n \u2018\u00f6teki\u2019yle girmi\u015f oldu\u011fu ili\u015fkinin, felsefi bir jargonla ifade edecek olursak \u2018d\u00fcalist\u2019 karakterinin anla\u015f\u0131lmas\u0131na ba\u011fl\u0131 oldu\u011funu ortaya koyar. \u00c7\u00fcnk\u00fc, daha sonra da de\u011finece\u011fimiz \u00fczere, d\u00fcalizm, basit bir bi\u00e7imde varl\u0131klar\u0131n anla\u015f\u0131lmas\u0131 i\u00e7in gerekli oldu\u011fu d\u00fc\u015f\u00fcn\u00fclen ontolojik veya epistemolojik ayr\u0131mlara i\u015faret etmenin \u00f6tesinde, varl\u0131k ve bilgi hiyerar\u015fisinde \u00f6ncelikli olanla olmayan aras\u0131ndaki bir ayr\u0131ma da g\u00f6nderme yapmaktad\u0131r.<\/p>\n

Metafizik kar\u015f\u0131t\u0131 felsefelerin \u00f6zellikle de postyap\u0131salc\u0131 felsefenin i\u015faret etti\u011fi \u00fczere, Sokrates\u2019ten beri felsefe kendisini, episteme-doxa, ideler-g\u00f6lgeler d\u00fcnyas\u0131, form-madde, ruh-beden, objektif bilgi-s\u00fcbjektif bilgi, \u00f6zne-nesne, numen-fenomen, olgu-de\u011fer, g\u00f6sterilen-g\u00f6sterge gibi ayr\u0131mlar\u0131 kullanmak suretiyle ger\u00e7ekle\u015ftirebilmi\u015ftir.<\/p>\n

Burada dikkat \u00e7eken husus \u015fudur ki, s\u00f6zkonusu ay\u0131r\u0131mlar hi\u00e7bir bi\u00e7imde birbiriyle e\u015fde\u011fer iki varl\u0131k veya bilgi alan\u0131na g\u00f6nderme yapmaz; her hal\u00fck\u00e2rda \u00f6ncelikli olan ilk terim olup, ikinci terim yaln\u0131zca birinci terimin me\u015fruiyetinin sa\u011flanmas\u0131 i\u00e7in bir ara\u00e7 i\u015flevi g\u00f6rmektedir. \u0130\u015fte postyap\u0131salc\u0131 felsefelere g\u00f6re, g\u00fcn\u00fcm\u00fczde daha da belirgin hale gelen tahakk\u00fcm\u00fcn kayna\u011f\u0131nda, hi\u00e7 de masumca yap\u0131lmam\u0131\u015f olan bu t\u00fcrden d\u00fcalist ay\u0131r\u0131mlar bulunmaktad\u0131r. Bu ayr\u0131mlar yoluyla ger\u00e7eklik ve ya\u015fam, kurgu lehine de\u011ferden d\u00fc\u015fer ve bunun sonucunda iyi ile k\u00f6t\u00fcn\u00fcn, katlan\u0131labilir olanla olmayan\u0131n de\u011feri, kurgusal olan\u0131n merkeze al\u0131nmas\u0131 yoluyla belirlenir .<\/p>\n

Bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda modern-gelenek, Bat\u0131-Do\u011fu ayr\u0131mlar\u0131n\u0131 da ayn\u0131 \u015fekilde de\u011ferlendirmek m\u00fcmk\u00fcnd\u00fcr. Lineer\/ilerlemeci tarih anlay\u0131\u015f\u0131na da yans\u0131d\u0131\u011f\u0131 \u015fekliyle bu ay\u0131r\u0131mlar, i\u00e7erisinde gizil bir \u015fekilde modernin gelenekten, Bat\u0131n\u0131n Do\u011fudan \u00f6nceli\u011fini ve \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc bar\u0131nd\u0131rmakta ve de\u011ferli olanla olmayan hakk\u0131ndaki nihai h\u00fckm\u00fc terimlerden ilkinin lehine vermektedir. Bunun;
postyap\u0131salc\u0131 felsefeler a\u00e7\u0131s\u0131ndan de\u011ferlendirildi\u011finde di\u011fer bir anlam\u0131, ileri -geri, \u00fcst\u00fcn-\u00fcst\u00fcn olmayan ayr\u0131m\u0131na ko\u015fut Bat\u0131-Do\u011fu ayr\u0131m\u0131n\u0131n g\u00fc\u00e7 ili\u015fkilerine ba\u011fl\u0131 olarak kendisini ger\u00e7ekle\u015ftirdi\u011fi ve g\u00fc\u00e7 ili\u015fkilerinin d\u0131\u015f\u0131nda veya \u00f6tesinde herhangi bir objektif duru\u015f noktas\u0131n\u0131n bulunmad\u0131\u011f\u0131d\u0131r.<\/p>\n

Foucault\u2019ya g\u00f6re, kelimeler temsilin de\u011ferli tarafs\u0131z ara\u00e7lar\u0131 olarak \u015feyler in d\u00fczeni i\u00e7er isinde \u00f6ncel ikl i bi r stat\u00fcye sahip de\u011fildir. Foucault bu noktadan hareketle s\u00f6z konusu modernist yakla\u015f\u0131m\u0131 , i\u00e7inde bar\u0131nd\u0131rd\u0131\u011f\u0131 yan\u0131lsamalar\u0131 if\u015fa etmek suretiyle de\u011ferden d\u00fc\u015f\u00fcr\u00fcr . Bu yan\u0131lsamalar\u0131n ba\u015f\u0131nda, evrensellik ve objektiflik iddias\u0131yla kendisini sunan Ayd\u0131nlanman\u0131n meta-anlat\u0131lar\u0131na, sanki bu anlat\u0131lar, i\u00e7lerinde hi\u00e7bir bi\u00e7imde iktidar ili\u015fkilerini bar\u0131nd\u0131rm\u0131yormu\u015f\u00e7as\u0131na g\u00fcvenmek gelmektedir. Bu meta-anlat\u0131lar asl\u0131nda , insan bedeni ve ruhu \u00fcst\u00fcnde , g\u00fcc\u00fcn \u00e7ok ince mekanizmalar\u0131n\u0131 i\u015fletmek gibi bir i\u015flev g\u00f6r\u00fcrler. Bu anlamda \u2018\u00f6zne\u2019 kavram\u0131 da disiplin ve normlar\u0131n bir objesi haline getirilmi\u015ftir .<\/p>\n

\u00d6znenin verili bir \u015fey olmay\u0131p, \u00e7e\u015fitli siyasal ve epistemik pratikler i\u00e7erisinde, tarihsel olarak olu\u015fturuldu\u011funa dikkat \u00e7eken Foucault, amac\u0131n\u0131n, k\u00fclt\u00fcr i\u00e7erisinde insanlar\u0131n \u00f6zneler halinde \u00fcretildikleri de\u011fi\u015fik modlar\u0131n bir tarihini ortaya koymak oldu\u011funu s\u00f6yler . Bu amac\u0131n ger\u00e7ekle\u015ftirilebilmesi ise, \u00f6ncelikli olarak \u2018bilgi iktidar ili\u015fkisi\u2019nin ve \u2018s\u00f6ylem\u2019 kavram\u0131n\u0131n analizi ile m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

Foucault, iktidar\u0131n kendisini, yaln\u0131zca iktidara sahip olamayanlar \u00fczerindeki bir zorunluluk yoluyla de\u011fil , ayn\u0131 zamanda bizzat muktedir olunanalar \u00fczerinden ge\u00e7erek onlardan , onlar\u0131n iktidara kar\u015f\u0131 vermi\u015f olduklar\u0131 m\u00fccadelelerden destek almak suretiyle ger\u00e7ekle\u015ftirdi\u011fi kanaatindedir . \u0130ktidar hakk\u0131ndaki bu analizleri Foucault\u2019yu, bilginin de, iktidar ili\u015fkilerinden ba\u011f\u0131ms\u0131z bir \u015fekilde de\u011ferlendirilemeyece\u011fi d\u00fc\u015f\u00fcncesine sevk eder. Yani bilgi ve iktidar aras\u0131nda olduk\u00e7a s\u0131k\u0131 bir ili\u015fki olup, bilgi ve iktidar, birbirini do\u011frudan i\u00e7ermekte ve buna ba\u011fl\u0131 olarak iktidar\u0131n varolmas\u0131n\u0131 ise, ba\u011flant\u0131l\u0131 bir bilgi alan\u0131n\u0131n olu\u015fturulmas\u0131 m\u00fcmk\u00fcn k\u0131lmaktad\u0131r. Bir ba\u015fka deyi\u015fle Foucault, objektif bir bilgi alan\u0131n\u0131n varl\u0131\u011f\u0131n\u0131, \u201ciktidar ili\u015fkilerini varsaymayan ve olu\u015fturmayan bir bilginin ve bilgi alan\u0131n\u0131n olmayaca\u011f\u0131n\u0131\u201d s\u00f6yleyerek reddetmektedir. Bu tespit, bilgi ve iktidar aras\u0131ndaki ili\u015fkinin, bir anlamda, s\u00f6ylemler yoluyla ger\u00e7ekle\u015ftirildi\u011fine i\u015faret eder. Yani, Turner\u2019in deyi\u015fiyle \u201cbir s\u00f6ylem, bilgi nesneleri \u00fcreten bir g\u00fc\u00e7-bilgi bile\u015fimi olarak g\u00f6r\u00fclebilir\u201d . Buna g\u00f6re s\u00f6ylem , yanl\u0131zca konu\u015fma s\u00f6zc\u00fc\u011f\u00fcn\u00fc kar\u015f\u0131laman\u0131n bir \u015fekli olmay\u0131p, \u201ciktidar ili\u015fkileri \u00fcreten ve tarihsel d\u00fczlemde konumlanm\u0131\u015f, maddi pratiklere\u201d i\u015faret eden bir kavramd\u0131r. Bu anlamda s\u00f6ylemler, kuramlar ve toplumsal gruplar dahilinde varolarak, onlar\u0131 destekleyen ve \u00f6zg\u00fcn bilgilerle s\u0131n\u0131rland\u0131ran bir \u00e7e\u015fit d\u00fc\u015f\u00fcnme ve eylem kal\u0131plar\u0131 olarak de\u011ferlendirilebilir . Belirli bir s\u00f6ylem i\u00e7erisinde varolmak, bizim konu\u015fma objemizi ve tarz\u0131m\u0131z\u0131 belirleyece\u011fi gibi, bize rasyoneli irrasyonelden, yap\u0131labilir olan\u0131 yap\u0131lamaz olandan, inan\u0131labilir ve itaat edilebilir olan\u0131 inan\u0131lamaz ve itaat edilemez olandan ay\u0131rmam\u0131z\u0131 sa\u011flayan bir \u015fablon da sunar.<\/p>\n

T\u00fcm bunlara ilave olarak, s\u00f6ylem d\u00fczeni i\u00e7erisinde i\u015fleyen s\u00f6ylemsel pratikler de \u00e7e\u015fitli yollarla iktidar ve denetim fonksiyonu g\u00f6rmek suretiyle, bizim, s\u00f6ylemin s\u0131n\u0131rl\u0131l\u0131klar\u0131 i\u00e7erisinde kalmam\u0131z\u0131 sa\u011flarlar . Gerek s\u00f6ylem gerekse bilgi-iktidar ili\u015fkisi kavramla\u015ft\u0131rmalar\u0131, a\u00e7\u0131kt\u0131r ki, bizim haz\u0131r buldu\u011fumuz t\u00fcm kavramsal yap\u0131lar\u0131 sorgulamam\u0131z\u0131 ve tarih anlay\u0131\u015f\u0131m\u0131zda ciddi de\u011fi\u015fiklikler yapmam\u0131z\u0131 gerektirecektir. Bundan b\u00f6yle tarihi, dok\u00fcmanlardan hareketle, sanki bu dok\u00fcmanlar, kendinde ve ger\u00e7ekten tarihi anlamam\u0131zda haf\u0131za olmak gibi bir fonksiyon g\u00f6r\u00fcyormu\u015f\u00e7as\u0131na ele alabilmemiz m\u00fcmk\u00fcn de\u011fildir. Buna g\u00f6re \u201ctarih, bir toplum i\u00e7in, kendisinden ayr\u0131lmayan, bir dok\u00fcman y\u0131\u011f\u0131n\u0131na stat\u00fc verme ve haz\u0131rlaman\u0131n belirli bir bi\u00e7imine\u201d tekab\u00fcl etmektedir . Bu noktadan hareketle oryantalizmin Do\u011fu hakk\u0131nda sunmu\u015f oldu\u011fu tarihin de, bir anlamda Bat\u0131n\u0131n bizatihi kendisi hakk\u0131ndaki kanaatleriyle yak\u0131ndan bir ba\u011flant\u0131s\u0131n\u0131n oldu\u011funu s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr. Di\u011fer bir ifadeyle oryantalizm, Do\u011fu hakk\u0131nda, halihaz\u0131rda kendisinin i\u00e7inde bulundu\u011fu bir ba\u011flamlar a\u011f\u0131 i\u00e7erisinden konu\u015fmaktad\u0131r.
Said\u2019in de \u015earkiyat\u00e7\u0131l\u0131k adl\u0131 \u00e7al\u0131\u015fmas\u0131n\u0131n giri\u015finde ifade etti\u011fi \u00fczere, kendisinin \u015farkiyat\u00e7\u0131l\u0131\u011f\u0131 ele al\u0131\u015f \u015fekli, al\u0131\u015f\u0131lm\u0131\u015f tarih anlay\u0131\u015f\u0131ndan farkl\u0131 bir yakla\u015f\u0131ma sahiptir. Said ne bir \u015farkiyat\u00e7\u0131l\u0131k katalogu \u00e7\u0131karmak, ne de kendisinden hareketle \u015farkiyat\u00e7\u0131l\u0131\u011f\u0131n geleneksel \u00f6l\u00e7\u00fctlerine varmay\u0131 ama\u00e7layan, \u00e7izgisel bir tarzda takip edebilece\u011fimiz bir \u00e7al\u0131\u015fma yapmak niyetindedir . Ali Kemal Y\u0131ld\u0131r\u0131m\u2019\u0131n da i\u015faret etti\u011fi \u00fczere, Said\u2019in tarih anlay\u0131\u015f\u0131, sorunsalla\u015ft\u0131r\u0131c\u0131; yani, ele\u015ftirel kuram\u0131n yakla\u015f\u0131m\u0131n\u0131 g\u00f6z \u00f6n\u00fcnde bulundurmakla birlikte, gerek ilerlemeci tarih nosyonunun, gerekse ele\u015ftirel tarih anlay\u0131\u015f\u0131n\u0131n \u00f6zne ile do\u011fay\u0131 uyumlu hale getirme d\u00fc\u015f\u00fcncelerini sorunsalla\u015ft\u0131rarak, onlar\u0131 yap\u0131 bozuma tabi tutmak \u015feklinde anla\u015f\u0131labilir. B\u00f6yle bir yakla\u015f\u0131m\u0131n benimsenmesindeki maksat, modernitenin evrensel diye niteledi\u011fi birtak\u0131m idelerini tarihselli\u011fe a\u00e7arak, verili olarak ele al\u0131nabilecek hi\u00e7bir temelin olamayaca\u011f\u0131n\u0131 ortaya koymakt\u0131r . Daha \u00e7ok postyap\u0131salc\u0131 felsefenin rengini a\u00e7\u0131\u011fa vurdu\u011fu bu tarih anlay\u0131\u015f\u0131 bir anlamda, Turner\u2019\u0131n da olduk\u00e7a heyecan verici oldu\u011funu s\u00f6yledi\u011fi, Said\u2019in \u00e7al\u0131\u015fmalar\u0131n\u0131n metin metodolojisi olarak nitelendirilebilecek boyutuna i\u015faret eder. Buradaki metodoloji, \u00f6zellikle postyap\u0131salc\u0131 ve postmodern s\u00f6ylemlerde olduk\u00e7a b\u00fcy\u00fck bir ilgiye mazhar olan yap\u0131bozum y\u00f6ntemidir. Bu y\u00f6ntem sayesinde Said, tarihsel ve sosyal fenomenlerin analizleri i\u00e7in yeni y\u00f6neli\u015fler sa\u011flayabilmi\u015ftir .<\/p>\n

Said \u00e7al\u0131\u015fmas\u0131nda do\u011fal ve de\u011fi\u015fmez insan kimli\u011fi nosyonlar\u0131na kar\u015f\u0131 \u00e7\u0131kar ve mutlak, de\u011fi\u015fmez bir k\u00fclt\u00fcr\u00fcn, bir \u00f6z\u00fcn veya ulusal kimlik fikrinin tarihi ger\u00e7ekli\u011fi inanc\u0131n\u0131n alt\u0131n\u0131 kazar . Derrida\u2019n\u0131n, bizim \u00f6ncelikli kar\u015f\u0131tl\u0131klar\u0131 yap\u0131bozuma tabi tutmam\u0131z gerekti\u011fi y\u00f6n\u00fcndeki \u0131srar\u0131yla olduk\u00e7a b\u00fcy\u00fck bir uyum i\u00e7erisinde olan Said\u2019in bu yakla\u015f\u0131m\u0131na g\u00f6re, ne Do\u011fu ne de Bat\u0131 do\u011fal bir olgu olarak, de\u011fi\u015fmez bir ger\u00e7ekli\u011fe tekab\u00fcl etmektedir. Bu y\u00fczden Do\u011fu, hareketsiz bir do\u011fa olgusu olarak ele al\u0131namaz. Buradan hareketle Said, Vico\u2019nun, \u201ctarihin insanlar taraf\u0131ndan icat edildi\u011fi\u201d fikrine kat\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6yleyerek, bu fikrin co\u011frafyaya da uygulanmas\u0131 gerektigine dikkat \u00e7eker . Buna g\u00f6re , t\u0131pk\u0131 tarih gibi , co\u011frafi ve k\u00fclt\u00fcrel varl\u0131klar da insan eseridir . A\u00e7\u0131kt\u0131r ki, Said\u2019in buradaki kayg\u0131s\u0131, yap\u0131lan kategorik ay\u0131r\u0131mlar\u0131n felsefede ve tarihte oldu\u011fu gibi co\u011frafyada da ge\u00e7erli olmas\u0131 ve g\u00fcc\u00fcn de\u011fi\u015fik g\u00f6r\u00fcn\u00fcmlerini muhtevas\u0131nda bar\u0131nd\u0131rmas\u0131na y\u00f6neliktir .<\/p>\n

Asl\u0131na bak\u0131l\u0131rsa Do\u011fu ve Bat\u0131, basit bir \u015fekilde g\u00fcne\u015fin y\u00fckselmesi (orient) ve batmas\u0131 (occidens) i\u00e7in kullan\u0131lan Latince kelimelerden t\u00fcretilmi\u015ftir. Bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda Do\u011fu ve Bat\u0131, g\u00f6zlemcinin bulundu\u011fu yere ba\u011fl\u0131 olarak tamam\u0131yla r\u00f6latif bir tabiat\u0131 ifade eder. Buna ra\u011fmen Said\u2019in de ifade etti\u011fi \u00fczere, b\u00fcy\u00fck ve eski tarihsel bir rejim, s\u00f6zkonusu edilen Do\u011fu ve Bat\u0131 aras\u0131ndaki zorunlu olarak kaygan ve ili\u015fkisel belirlenimi al\u0131p, onu \u00f6rne\u011fin; yak\u0131n, orta ve uzak \u015feklinde Avrupa\u2019n\u0131n merkeze al\u0131nd\u0131\u011f\u0131 bir \u00e7er\u00e7eve i\u00e7erisinde belirleyerek, bir sabitli\u011fe indirgemi\u015ftir . Bu da \u015farkiyat\u00e7\u0131l\u0131\u011f\u0131n, neden -Said\u2019in \u00e7al\u0131\u015fmas\u0131 ile onaylad\u0131\u011f\u0131 \u00fczere- bir \u00e7e\u015fit kimlik politikas\u0131 olarak g\u00f6r\u00fclebilece\u011fini izah eder niteliktedir. Yani \u015farkiyat\u00e7\u0131l\u0131k, Do\u011fu \u00fczerinde otorite sahibi olmak , onu tahrip etmek ve ona egemen olmak i\u00e7in olu\u015fturulan bir \u00e7e\u015fit Bat\u0131l\u0131 sitildir. \u0130maj yap\u0131lanmalar\u0131 sayesinde Bat\u0131 veya Avrupa k\u00fclt\u00fcr\u00fc, kendisini Do\u011fu kar\u015f\u0131s\u0131nda konumland\u0131rmak suretiyle kimlik ve g\u00fc\u00e7 kazand\u0131 . Bunu ger\u00e7ekle\u015ftirirken de genelde Avrupa, \u00f6zelde de \u015farkiyat\u00e7\u0131l\u0131k daha \u00f6nce de de\u011finmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z \u00fczere, d\u00fcalist bir felsefe \u00fczerine in\u015fa edilen birtak\u0131m kategorik ay\u0131r\u0131mlara ba\u015fvurdu. \u0130\u015fte bu ay\u0131r\u0131mlar\u0131n politik muhteva bak\u0131m\u0131ndan en \u00f6nemlisi ve belirgini, bilen \u00f6zne olarak \u2018Biz\u2019 (Avrupal\u0131lar) ve bilinen nesne olarak \u2018\u00d6teki\u2019 (Do\u011fu ve t\u00fcm Bat\u0131l\u0131 olmayan d\u00fcnya) \u015feklinde yap\u0131lan\u0131d\u0131r.<\/p>\n

Zaten Said\u2019e g\u00f6re, \u015farkiyat\u00e7\u0131l\u0131\u011f\u0131, nihai planda ger\u00e7ekli\u011fin siyasal bir tasavvuru olarak da de\u011ferlendirmek m\u00fcmk\u00fcnd\u00fcr. Zira g\u00fc\u00e7l\u00fc k\u00fclt\u00fcr olmas\u0131ndan dolay\u0131, Bat\u0131\u2019n\u0131n, \u00f6zg\u00fcrl\u00fc\u011fe sahip olma ayr\u0131cal\u0131\u011f\u0131n\u0131n aksine, \u015eark\u2019\u0131n, bu tasavvurdaki konumu, hep ikincil planda kalmak ve kendi \u00f6zg\u00fcrl\u00fc\u011f\u00fcne kavu\u015fabilmek i\u00e7in Bat\u0131l\u0131\u2019n\u0131n yard\u0131m\u0131n\u0131 beklemek oldu . Yani Avrupa kendisini, kurgulam\u0131\u015f oldu\u011fu ger\u00e7ekli\u011fin merkezine yerle\u015ftirmek ve bir obje olarak kabul etti\u011fi Do\u011fuyu ve t\u00fcm Bat\u0131l\u0131 olmayanlar\u0131 bilmeye muktedir bir \u00f6zne olarak konumland\u0131rmak suretiyle g\u00fcc\u00fcn\u00fc s\u00f6zkonusu nesne \u00fczerine uygulam\u0131\u015ft\u0131r. Said\u2019in; Marx\u2019\u0131n, \u201conlar kendilerini temsil edemez; bu y\u00fczden temsil edilmeleri gerekir\u201d ifadesini al\u0131nt\u0131lamas\u0131 da bundan dolay\u0131d\u0131r . Marx\u2019\u0131n bu s\u00f6z\u00fc de, ayn\u0131 \u015fekilde temsil eden (Bat\u0131) ve temsil edilen (Do\u011fu) kategorik ayr\u0131m\u0131na dayanmakta ve yine Do\u011fu\u2019nun hareketsiz bir do\u011fa olgusu oldu\u011fu d\u00fc\u015f\u00fcncesini i\u00e7inde bar\u0131nd\u0131rmaktad\u0131r. Bu y\u00fczden, Said\u2019e g\u00f6re, \u015farkiyat\u00e7\u0131l\u0131k, Do\u011fu\u2019nun Bat\u0131l\u0131 i\u00e7in konu\u015fturulup betimlenmesi anlam\u0131nda bir \u00e7e\u015fit d\u0131\u015fsalla\u015ft\u0131rmad\u0131r , Do\u011fu\u2019nun gizemini Bat\u0131\u2019ya a\u00e7mad\u0131r, onu Bat\u0131l\u0131 i\u00e7in anla\u015f\u0131l\u0131r hale getirmedir. Bundan \u00f6t\u00fcr\u00fc \u015farkiyat\u00e7\u0131y\u0131 ilgilendiren Do\u011fu da , \u015farkiyat\u00e7\u0131n\u0131n kendi s\u00f6zlerine kaynakl\u0131k ettigi kadar\u0131yla Do\u011fu\u2019dur. Bu anlamda \u015farkiyat\u00e7\u0131 hem varl\u0131ksal, hem de ahlaksal bir olgu olarak Do\u011fu\u2019nun d\u0131\u015f\u0131nda kalmakta ve imgelemde yaratt\u0131\u011f\u0131 hayali Do\u011fu hakk\u0131nda konu\u015fmaktad\u0131r .<\/p>\n

Said\u2019in, temsilin imkan\u0131n\u0131 soru\u015fturmaya a\u00e7mas\u0131n\u0131n arkaplan\u0131nda da yine, \u015farkiyat\u00e7\u0131l\u0131\u011f\u0131n ve daha genel bir ifadeyle modern d\u00fc\u015f\u00fcncenin objektif bir temsilin olabilirli\u011fi do\u011frultusundaki iddialar\u0131na y\u00f6nelik g\u00fcvensizli\u011fi yer almaktad\u0131r. \u00c7\u00fcnk\u00fc Said temsilin, s\u0131rf temsil olmas\u0131ndan \u00f6t\u00fcr\u00fc temsil edenin \u00f6nceli\u011fini i\u00e7inde bar\u0131nd\u0131rd\u0131\u011f\u0131n\u0131 ve temsil edenin dilinde, k\u00fclt\u00fcr\u00fcnde, kurumlar\u0131nda ve solumu\u015f oldu\u011fu siyasal havada yerle\u015fik oldu\u011funu d\u00fc\u015f\u00fcnmektedir .<\/p>\n

Zaten , Said\u2019in ifade etmek istedigi \u015fey , ortaya konumu\u015f olan s\u00f6ylemlerin, \u015eark\u2019\u0131n \u00f6z\u00fcn\u00fc yanl\u0131\u015f temsil etti\u011fi de\u011fil \u2013ki kendisi b\u00f6yle bir \u015feye bir an bile inanmad\u0131\u011f\u0131n\u0131 s\u00f6yler-, \u201ctemsillerin \u00e7o\u011fu zaman yapt\u0131klar\u0131 gibi, \u00f6zel bir tarihsel, d\u00fc\u015f\u00fcnsel, hatta iktisadi ortam i\u00e7erisinde bir ama\u00e7 ve bir e\u011filime uygun olarak i\u015fledi\u011fidir.\u201d<\/p>\n

Yine Said\u2019in temsilin imkan\u0131na y\u00f6nelik s\u00f6zkonusu yakla\u015f\u0131mlar\u0131 da a\u00e7\u0131k\u00e7a, onun, -felsef\u00ee anlam\u0131 ile ele al\u0131nd\u0131\u011f\u0131nda- postyap\u0131salc\u0131 ve postmodern felsefelerin metafizik kar\u015f\u0131t\u0131 tutumlar\u0131yla uyum i\u00e7erisinde oldu\u011funu g\u00f6stermektedir. Bu felsefelere g\u00f6re, metafizik, \u201cinsanl\u0131\u011f\u0131n temel yanl\u0131\u015flar\u0131n\u0131 ele alan fakat konu ald\u0131\u011f\u0131 yanl\u0131\u015flar\u0131 sanki en temel hakikatler gibi g\u00f6steren bir bilimdir.\u201d Ba\u015fka bir deyi\u015fle, metafizik, ger\u00e7ekli\u011fin resmedilebilir oldu\u011fundan hareketle, asl\u0131nda temsili m\u00fcmk\u00fcn olmayan ger\u00e7ekli\u011fi evrensel bir form i\u00e7erisinde temsil etme iddias\u0131nda olan bir d\u00fc\u015f\u00fcnme bi\u00e7imine tekab\u00fcl etmektedir. Asl\u0131na bak\u0131l\u0131rsa, \u015farkiyat\u00e7\u0131l\u0131\u011f\u0131n, \u015eark\u2019\u0131 temsil edebilme g\u00fc\u00e7 ve salahiyetini kendinde bulmas\u0131n\u0131n ve \u015eark hakk\u0131nda adeta sabit bir do\u011fa olgusundan bahsediyormu\u015f\u00e7as\u0131na konu\u015fabilmesinin felsef\u00ee arkaplan\u0131n\u0131 da, bir anlamda bahsi ge\u00e7en metafizik tarzda d\u00fc\u015f\u00fcnmenin olu\u015fturdu\u011fu s\u00f6ylenebilir.<\/p>\n

\u015earkiyat\u00e7\u0131n\u0131n s\u00f6zkonusu konu\u015fmas\u0131n\u0131n \u2018masum\u2019 bir konu\u015fma olmad\u0131\u011f\u0131na daha \u00f6nce de\u011finmi\u015ftik. Bundan dolay\u0131 \u015farkiyat\u00e7\u0131l\u0131k basit bir bilgi \u00fcretme ameliyesi olarak g\u00f6r\u00fclemez. \u00c7\u00fcnk\u00fc \u015farkiyat\u00e7\u0131l\u0131k hem ideolojiyle, hem de bilgi-iktidar ili\u015fkisiyle olduk\u00e7a s\u0131k\u0131 bir ba\u011flant\u0131 i\u00e7erisindedir. Said\u2019in, Renan ve Sacy hakk\u0131ndaki de\u011ferlendirmeleri, onlar\u0131n eserlerindeki bilimsel bir formda sunulmu\u015f olan \u00f6nermelerin, ger\u00e7ekte birtak\u0131m k\u00fclt\u00fcrel genellemelere z\u0131rh i\u015flevi g\u00f6rd\u00fcklerini ortaya koymaktad\u0131r . Mutman\u2019\u0131n da ifade etti\u011fi \u00fczere, her ne kadar oryantalizm, bilginin ideolojik \u00f6\u011felerden ar\u0131nd\u0131r\u0131lmas\u0131 gerekti\u011fi inanc\u0131n\u0131 dillendirse de, ger\u00e7ekte bilim ve ideoloji soyut ve metin d\u0131\u015f\u0131 belirlenimler olarak ele al\u0131namaz. Ayr\u0131ca, \u015farkiyat\u00e7\u0131l\u0131k taraf\u0131ndan \u00fcretilen bilgilerin belli bir iktidar\u0131n kendi \u00e7\u0131karlar\u0131 do\u011frultusunda \u00fcretilmi\u015f bilgiler oldu\u011fu hususu da \u0131skalanmamas\u0131 gereken bir ger\u00e7ektir . Zaten, Said\u2019in gerek liberalizme, gerekse bilimin tarafs\u0131zl\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesine y\u00f6nelik ele\u015ftirisinin merkezinde de bu hususlar yer almaktad\u0131r. Said\u2019e g\u00f6re, g\u00fc\u00e7 ve bilgi, ka\u00e7\u0131n\u0131lmaz bir bi\u00e7imde birle\u015fmekte ve g\u00fc\u00e7 ili\u015fkileri de s\u00f6ylemler yoluyla birtak\u0131m analitik objeler \u00fcretmektedir. S\u00f6zkonusu analitik objelerin d\u00fc\u015f\u00fcnce \u00fczerindeki belirleyici etkisi \u00e7er\u00e7evesinde ele al\u0131nd\u0131\u011f\u0131nda, s\u00f6ylemlerin de\u011fer ve bilgi kal\u0131plar\u0131n\u0131n ara\u015ft\u0131r\u0131lacak ger\u00e7ekleri de yaratt\u0131\u011f\u0131 yerde, ne liberalizme ne de tarafs\u0131z bir bilim anlay\u0131\u015f\u0131na inanmak pek de m\u00fcmk\u00fcn de\u011fildir . Bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda, genel liberal mutabakat\u0131n, \u201cdo\u011fru bilginin siyasal, siyasal bilginin de do\u011fru olmad\u0131\u011f\u0131\u201d y\u00f6n\u00fcndeki iddialar\u0131, ger\u00e7ekte bilginin olu\u015fturuldu\u011fu ve y\u00fcksek d\u00fczeyde siyasal olan ko\u015fullar\u0131 gizlemektedir. Bu y\u00fczden Said, Bat\u0131\u2019n\u0131n kendi ger\u00e7ekli\u011finin temel ko\u015fullar\u0131n\u0131 yads\u0131yam\u0131yaca\u011f\u0131na i\u015faretle, \u201cBat\u0131 \u015eark\u2019\u0131n kar\u015f\u0131s\u0131na \u00f6ncelikle bir Avrupal\u0131 ya da Amerikal\u0131 olarak \u00e7\u0131kar, bireyli\u011fi arkadan gelir\u201d ifadelerini kullanm\u0131\u015ft\u0131r .<\/p>\n

Said\u2019in alt\u0131n\u0131 bilhassa \u00e7izmi\u015f oldu\u011fu bu husus, onun \u00e7al\u0131\u015fmalar\u0131n\u0131n -\u00f6zellikle de \u015earkiyat\u00e7\u0131l\u0131k- ve Do\u011fu-Bat\u0131 ili\u015fkilerine y\u00f6nelik yakla\u015f\u0131mlar\u0131n\u0131n temel \u00e7at\u0131s\u0131n\u0131 olu\u015fturmaktad\u0131r. Ona g\u00f6re \u015farkiyat\u00e7\u0131l\u0131k; tarihinin hangi seyrinde olursa olsun, farkl\u0131 formlar alt\u0131nda da olsa, s\u00fcrekli bir bi\u00e7imde, \u00f6zde ayn\u0131 \u00e7izgisini muhafaza etmi\u015ftir.<\/p>\n

Zira Said\u2019in Foucault\u2019dan, \u015farkiyat\u00e7\u0131l\u0131\u011f\u0131 istisna k\u0131larak ayr\u0131ld\u0131\u011f\u0131 bu nokta ekseninde bak\u0131ld\u0131\u011f\u0131nda, -Foucault tekil metin ya da yazarlar\u0131n s\u00f6ylemsel bi\u00e7imlerin yarat\u0131lmas\u0131nda pek de \u00f6nemli olmad\u0131\u011f\u0131na inanmaktad\u0131r- \u015farkiyat\u00e7\u0131l\u0131k bir anlamda eserleriyle adeta bir yetke konumuna y\u00fckseltilmi\u015f olan Lane, Renan, Sacy, Lamartine ve Schlegel gibi ki\u015filerin \u00e7al\u0131\u015fmalar\u0131na at\u0131flarla varl\u0131k kazanabilen bir disiplin olagelmi\u015ftir. Said\u2019in ifadesiyle \u201c\u015farkiyat\u00e7\u0131l\u0131k, \u00f6n\u00fcnde sonunda, bir yap\u0131t ve yazar al\u0131nt\u0131lama dizgesidir.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"

Edward Said\u2019e g\u00f6re, \u015earkiyat\u00e7\u0131l\u0131k, Do\u011fu ve Bat\u0131 aras\u0131nda yap\u0131lan, ontolojik ve epistemolojik ay\u0131r\u0131ma dayal\u0131 bir d\u00fc\u015f\u00fcnme \u015feklidir. S\u00f6zkonusu d\u00fcalist ay\u0131r\u0131mlar ise k\u00f6kenlerini, bir\u00e7ok postyap\u0131salc\u0131 d\u00fc\u015f\u00fcn\u00fcr\u00fcn de ifade etti\u011fi \u00fczere, Bat\u0131 metafizik gelene\u011finde bulmakta ve bir g\u00fc\u00e7 ili\u015fkileri nosyonunu muhtevas\u0131nda bar\u0131nd\u0131rmaktad\u0131r. Edward Said\u2019in de, \u015earkiyat\u00e7\u0131l\u0131\u011f\u0131, ge\u00e7mi\u015fte oldu\u011fu gibi \u015fimdi de, d\u00fcalist ayr\u0131mlar ekseninde i\u015fleyen ve nihayetinde […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[103],"tags":[],"class_list":{"0":"post-4144","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-felsefe-genel"},"yoast_head":"\nEdward W. 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Said\u2019in \u015earkiyat\u00e7\u0131l\u0131k D\u00fc\u015f\u00fcncesinin Felsef\u00ee Arkaplan\u0131 | Kas\u0131m K\u00dc\u00c7\u00dcKALP - narteks.net","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/narteks.net\/index.php\/2010\/02\/04\/edward-w-saidin-sarkiyatcilik-dusuncesinin-felsefi-arkaplani-kasim-kucukalp\/","og_locale":"tr_TR","og_type":"article","og_title":"Edward W. Said\u2019in \u015earkiyat\u00e7\u0131l\u0131k D\u00fc\u015f\u00fcncesinin Felsef\u00ee Arkaplan\u0131 | Kas\u0131m K\u00dc\u00c7\u00dcKALP","og_description":"Edward Said\u2019e g\u00f6re, \u015earkiyat\u00e7\u0131l\u0131k, Do\u011fu ve Bat\u0131 aras\u0131nda yap\u0131lan, ontolojik ve epistemolojik ay\u0131r\u0131ma dayal\u0131 bir d\u00fc\u015f\u00fcnme \u015feklidir. S\u00f6zkonusu d\u00fcalist ay\u0131r\u0131mlar ise k\u00f6kenlerini, bir\u00e7ok postyap\u0131salc\u0131 d\u00fc\u015f\u00fcn\u00fcr\u00fcn de ifade etti\u011fi \u00fczere, Bat\u0131 metafizik gelene\u011finde bulmakta ve bir g\u00fc\u00e7 ili\u015fkileri nosyonunu muhtevas\u0131nda bar\u0131nd\u0131rmaktad\u0131r. Edward Said\u2019in de, \u015earkiyat\u00e7\u0131l\u0131\u011f\u0131, ge\u00e7mi\u015fte oldu\u011fu gibi \u015fimdi de, d\u00fcalist ayr\u0131mlar ekseninde i\u015fleyen ve nihayetinde […]","og_url":"https:\/\/narteks.net\/index.php\/2010\/02\/04\/edward-w-saidin-sarkiyatcilik-dusuncesinin-felsefi-arkaplani-kasim-kucukalp\/","og_site_name":"narteks.net","article_published_time":"2010-02-03T22:25:05+00:00","og_image":[{"width":300,"height":90,"url":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","type":"image\/png"}],"author":"Tar\u0131k","twitter_card":"summary_large_image","twitter_creator":"@narteks","twitter_site":"@narteks","twitter_misc":{"Yazan:":"Tar\u0131k","Tahmini okuma s\u00fcresi":"19 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2010\/02\/04\/edward-w-saidin-sarkiyatcilik-dusuncesinin-felsefi-arkaplani-kasim-kucukalp\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2010\/02\/04\/edward-w-saidin-sarkiyatcilik-dusuncesinin-felsefi-arkaplani-kasim-kucukalp\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"Edward W. 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