{"id":4644,"date":"2010-07-13T10:54:33","date_gmt":"2010-07-13T07:54:33","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/07\/13\/kapitalizmin-sonu-mu-geldi-slavoj-zizek\/"},"modified":"2010-07-13T10:54:33","modified_gmt":"2010-07-13T07:54:33","slug":"kapitalizmin-sonu-mu-geldi-slavoj-zizek","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/07\/13\/kapitalizmin-sonu-mu-geldi-slavoj-zizek\/","title":{"rendered":"Kapitalizmin sonu mu geldi? | Slavoj Zizek"},"content":{"rendered":"

D\u00fcnyan\u0131n en \u00fcnl\u00fc Marksistlerinden biri… Ad\u0131, ya\u015fayan en \u00f6nemli filozoflar aras\u0131nda g\u00f6steriliyor… Ve sahnede Elvis Presley gibi devle\u015fti\u011fi s\u00f6yleniyor.Slovenyal\u0131 d\u00fc\u015f\u00fcn\u00fcr Slavoj Zizek’ten bahsediyoruz. Zizek’in son kitab\u0131 Living in the End Times, \u0130ngiltere’de yay\u0131mland\u0131. “Biti\u015f Zamanlar\u0131nda Ya\u015famak” diye \u00e7evirebilece\u011fimiz bu isim, sanki k\u0131yamet habercisi gibi dursa da, asl\u0131nda kapitalizmin i\u00e7inde bulundu\u011fu \u00f6l\u00fcmc\u00fcl krizi ele al\u0131yor.Peki, Zizek kapitalizmin sonunun geldi\u011fini mi d\u00fc\u015f\u00fcn\u00fcyor? Yerine ne \u00f6neriyor?<\/span><\/p>\n

\n<\/embed><\/object>\n<\/p>\n

Slavoj \u017di\u017eek Kimdir?<\/strong><\/p>\n

Slavoj \u017di\u017eek (Okunu\u015fu: Slavoy Jijek)Sloven Marksist sosyolog, filozof ve k\u00fclt\u00fcr ele\u015ftirmeni.<\/p>\n

21 Mart 1949 ‘da Ljubljana, Slovenya’da (o tarihte Yugoslavya’n\u0131n bir b\u00f6l\u00fcm\u00fcyd\u00fc) do\u011fdu. Felsefe doktoras\u0131n\u0131 Ljubljana’da ald\u0131 ve Paris \u00dcniversitesi’nde Psikanaliz e\u011fitimi g\u00f6rd\u00fc. Bat\u0131 \u00fclkeleri taraf\u0131ndan sayg\u0131 g\u00f6rmesinden \u00f6t\u00fcr\u00fc sosyalist Yugoslavya’da fazla bask\u0131ya maruz kalmad\u0131\u011f\u0131n\u0131 belirtmektedir. 1990 y\u0131l\u0131nda Slovenya Cumhuriyeti Ba\u015fkanl\u0131\u011f\u0131 i\u00e7in Slovenya Liberal Demokrat Partisi’nin aday\u0131yd\u0131.<\/p>\n

\u017di\u017eek pop\u00fcler k\u00fclt\u00fcr\u00fcn yeniden okunmas\u0131nda Jacques Lacan’\u0131n \u00e7al\u0131\u015fmalar\u0131n\u0131 kullanmas\u0131yla \u00fcnl\u00fcd\u00fcr. \u015eu konular\u0131 da i\u00e7eren say\u0131s\u0131z konuda yazmaktad\u0131r; ideoloji, k\u00f6ktendincilik, ho\u015fg\u00f6r\u00fc, politik do\u011fruluk, k\u00fcreselle\u015fme, \u00f6znellik, insan haklar\u0131, Lenin, mit, internet, postmodernizm, \u00e7ok k\u00fclt\u00fcrl\u00fcl\u00fck, post-marksizm, David Lynch ve Alfred Hitchcock. D\u00fc\u015f\u00fcn\u00fcr\u00fcn sevdi\u011fi ve \u00f6nerdi\u011fi filmler Hero’dan Korkun\u00e7 Ivan’a kadar \u00e7e\u015fitlilik g\u00f6stermektedir. \u00c7a\u011fda\u015f felsefenin g\u00f6rmezden gelinemeyecek \u00f6nemli bir ismidir.<\/p>\n

\u017di\u017eek Sosyoloji Enstit\u00fcs\u00fc, Ljubljana \u00dcniversitesi, Slovenya’da uzman ara\u015ft\u0131rmac\u0131 olarak g\u00f6rev yapmaktad\u0131r. Ayn\u0131 zamanda, burada s\u0131ralanan \u00fcniversitelerin yan\u0131 s\u0131ra ba\u015fka \u00fcniversitelerde de misafir profes\u00f6r olarak ders vermektedir: The University of Chicago, Columbia, London Consortium, Princeton, The New School, The European Graduate School, The University of Minnesota, The University of California, Irvine and The University of Michigan. Bug\u00fcnlerde Birkbeck Institute for the Humanities Birkbeck, Londra Universitesi’nde uluslararas\u0131 y\u00f6netici olarak \u00e7al\u0131\u015fmaktad\u0131r.<\/p>\n

\u017di\u017eek 2004 y\u0131l\u0131nda 26 ya\u015f\u0131ndaki Arjantinli model Analia Hounie ile ikinci evlili\u011fini yapt\u0131, daha \u00f6nce Renata Salecl ile evliydi.<\/p>\n

\u017di\u017eek mesle\u011finin ba\u015flang\u0131c\u0131nda 1970’lerin Yugoslavya’s\u0131n\u0131n politik ortam\u0131nda engellendi. 1975’te master tezinin siyasi a\u00e7\u0131dan \u015f\u00fcpheli g\u00f6r\u00fclmesinden sonra Ljubljana \u00dcniversitesi’nde bir yer sahibi olmas\u0131 \u00f6nlendi. Takip eden y\u0131llarda Yugoslavya Ordusu’nda g\u00f6rev ald\u0131 ve sonunda Jacques Lacan’\u0131n psikonalitik teorisine d\u00f6n\u00fck kuramsal odaklanmalar\u0131 olan bir grup Slovenyal\u0131 bilgin ile yak\u0131nla\u015ft\u0131.<\/p>\n

\u017di\u017eek’in b\u00fcy\u00fck bir sosyal kuramc\u0131 olarak uluslararas\u0131 tan\u0131nmas\u0131 1989’da \u0130ngilizce bas\u0131lan ilk kitab\u0131 The Sublime Object of Ideology’ye kadar s\u00fcrd\u00fc. \u017di\u017eek’in en d\u00fcnya \u00e7ap\u0131nda en \u00e7ok tart\u0131\u015f\u0131lan kitab\u0131 The Ticklish Subject (1999), onu a\u00e7\u0131k\u00e7a dekonstr\u00fcksiyonizmcilerin, Heideggercilerin, Habermasc\u0131lar\u0131n, bili\u015fsel i\u015flemlerle u\u011fra\u015fan bilimadamlar\u0131n\u0131n, feministler in ve \u017di\u017eek’in New Age “obsk\u00fcrantizmciler” olarak tan\u0131mlad\u0131klar\u0131n\u0131n kar\u015f\u0131s\u0131na koyar.<\/p>\n

\u017di\u017eek’in \u00e7al\u0131\u015fma ve d\u00fc\u015f\u00fcnceleri belirlemedeki sorunlardan birisi onun kuramsal konumunu \u00e7ok s\u0131k olarak kitaplar\u0131 aras\u0131nda, hatta bazen ayn\u0131 kitab\u0131n farkl\u0131 sayfalar\u0131nda de\u011fi\u015ftirmesidir (mesela, Lacan’\u0131n yap\u0131salc\u0131 m\u0131 yoksa post-yap\u0131salc\u0131 m\u0131 oldu\u011fu konusunda). Bu nedenle onu ele\u015ftiren baz\u0131 ki\u015filer, onu tutars\u0131zl\u0131k ve entelekt\u00fcel d\u00fczey eksikli\u011fi ile su\u00e7lamaktad\u0131r. Ne var ki Ian Parker herhangi bir “\u017di\u017eekyen” felsefe sistemi bulunmad\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcrmektedir \u00e7\u00fcnk\u00fc \u017di\u017eek, b\u00fct\u00fcn tutars\u0131zl\u0131\u011f\u0131yla beraber, bize, bizim bir tek yazardan neyi almak ve onda neye inanmak istedi\u011fimiz konusunda daha derinlemesine d\u00fc\u015f\u00fcnmemiz konusunda yard\u0131mc\u0131 olmaya \u00e7al\u0131\u015f\u0131yor.(Parker, 2004) Asl\u0131nda, \u017di\u017eek’in kendisi, bir felsefecinin tavr\u0131n\u0131n, bizim kendi ideolojik \u00f6n kabullerimizi sorgulamak yerine bize d\u00fcnyay\u0131 anlatan B\u00fcy\u00fck \u00d6teki gibi davranmak olmamas\u0131 gerekti\u011fini tart\u0131\u015farak, Jacques Lacan’\u0131n kendi kuramlar\u0131n\u0131 s\u00fcrekli yenilemesini savunmaktad\u0131r. \u017di\u017eek i\u00e7in felsefeci, sorular\u0131 yan\u0131tlamaya \u00e7al\u0131\u015fan birisinden daha \u00e7ok, ele\u015ftiren birisidir.<\/p>\n

En son olarak \u017di\u017eek Abercrombie & Fitch i\u00e7in haz\u0131rlanan bir katalogda yer alan Bruce Weber’in foto\u011fraflar\u0131na e\u015flik edecek bir metin yazd\u0131. B\u00fcy\u00fck bir entelekt\u00fcelin reklam metni yazmas\u0131n\u0131n uygun olup olmad\u0131\u011f\u0131 soruldu\u011funda, \u017di\u017eek Boston Globe’a \u015funlar\u0131 s\u00f6yledi: “E\u011fer para kazanmak i\u00e7in bu t\u00fcr i\u015fler yapmak veya tam zamanl\u0131 \u00e7al\u0131\u015fan Amerikal\u0131 bir akademisyen olarak imtiyazl\u0131 bir yer kapmak i\u00e7in k\u0131\u00e7 \u00f6pmek zorunda kalmak aras\u0131nda bir se\u00e7im yapmam istenseydi b\u00f6yle yerlerde yaz\u0131 yazmay\u0131 se\u00e7mekten zevk al\u0131rd\u0131m!”<\/p>\n

Kendisine d\u00f6n\u00fck ters ifadelerden utanmayan ate\u015fli ve renkli bir \u00f6\u011fretim \u00fcyesi olarak kabul edilmektedir. \u00dc\u00e7 b\u00f6l\u00fcmden olu\u015fan ‘The Pervert’s Guide to Cinema’ belgeseli \u0130ngiltere kanal\u0131 More4’da Temmuz 2006’da yay\u0131nland\u0131.<\/p>\n

\u017di\u017eek’in ontolojisi \u015fahs\u0131na \u00f6zg\u00fc bir materyalizmdir. Diyalektik materyalizm gelene\u011fi i\u00e7inde kuram olu\u015ftururken, d\u00fc\u015f\u00fcncenin varolan sistemleri i\u00e7erisindeki devams\u0131zl\u0131klar\u0131 ve \u00e7eli\u015fkilerine vurgu yaparak, ontoloji\u00a0 ve epistemolojinin \u00e7a\u011fda\u015f kuramlar\u0131yla ba\u011flant\u0131lar kurar. Deleuze ve Alain Badiou gibi, \u017di\u017eek hem bilincin materyalist temeline hem de d\u00fc\u015f\u00fcncenin ‘\u00f6zerklik ve yararl\u0131l\u0131\u011f\u0131na’ sahip \u00e7\u0131kan bir kuram dile getirir.<\/p>\n

\u017di\u017eek’in son kitab\u0131, The Parallax View, \u015fimdiye kadarki en derin ontolojik yorumlama \u00e7al\u0131\u015fmas\u0131d\u0131r. \u017di\u017eek ontolojinin farkl\u0131 y\u00fczlerinin idealist ve materyalist anlamland\u0131rmalar a\u00e7\u0131s\u0131ndan kar\u015f\u0131la\u015ft\u0131rmalar\u0131n\u0131 yapmaktad\u0131r. \u0130dealizm ve materyalizm aras\u0131nda bu anlamdaki kar\u015f\u0131la\u015ft\u0131rmalardan biri, idealizmin ‘her \u015fey’i kuramsalla\u015ft\u0131rd\u0131\u011f\u0131na dair iddia edilen yetene\u011fi ile materyalizmin g\u00f6r\u00fcn\u00fc\u015fte ‘her \u015fey’in ger\u00e7ekte ‘her \u015fey olmayan’ oldu\u011fu \u015feklindeki anlamland\u0131rmas\u0131n\u0131n aras\u0131nda Lacanc\u0131 terimlerle ifade edilir.<\/p>\n

\u017di\u017eek\u2019in idealizm ve materyalizm aras\u0131nda kar\u015f\u0131la\u015ft\u0131rma yapma tutkusu onun kendi \u00e7al\u0131\u015fmas\u0131n\u0131 paradoksal terimler i\u00e7erecek \u015fekilde tan\u0131mlamas\u0131na neden olur: \u201cMateryalist Teoloji\u201d. Teolojisi, materyalizmi gibi kendine \u00f6zg\u00fcd\u00fcr. \u017di\u017eek, ger\u00e7ekte ger\u00e7ekli\u011fin temelde a\u00e7\u0131k oldu\u011funu ve materyalist \u201cminicik bir fark\u201d oldu\u011funu ileri s\u00fcrer, ontolojik a\u00e7\u0131dan, bir indirgemeci fiziksel i\u015flemi tan\u0131mlamas\u0131 ile bir insan\u0131n varolu\u015f deneyimi aras\u0131nda ger\u00e7eklikte g\u00f6r\u00fcnen fark insan hayat\u0131n\u0131n ger\u00e7e\u011fi ve ontolojinin kuramsalla\u015ft\u0131rmaya \u00e7al\u0131\u015fmas\u0131 gereken en \u00f6nemli aland\u0131r. T\u00fcm insanc\u0131l Hristiyan teolojisi ile denkle\u015ftirdi\u011fi bu alan radikal bir \u015f\u00fcphe \u00fcst\u00fcne oturtulmu\u015ftur. \u017di\u017eek, olumsuz ve s\u0131n\u0131rland\u0131r\u0131c\u0131 “d\u00fc\u015f\u00fcnen \u015fey” ifadesi ile fark\u0131 Freud\u00e7u \u00f6l\u00fcm i\u00e7g\u00fcd\u00fcs\u00fc (tanatos) ile denkle\u015ftirir. Biyolojik psikoloji bir g\u00fcn bir insan\u0131n beyninin tam bir modelini yapabilecek olsa da, h\u00e2l\u00e2 geride a\u00e7\u0131klanamayan bir \u015fey kalm\u0131\u015f olacak, ve bu \u015fey do\u011frudan Freud\u00e7u \u00f6l\u00fcm i\u00e7g\u00fcd\u00fcs\u00fc ile ili\u015fkili olacak. \u017di\u017eek’e g\u00f6re bu rol\u00fc \u00fcstlenenin, zevk ilkesi de\u011fil de \u00f6l\u00fcm i\u00e7g\u00fcd\u00fcs\u00fc oldu\u011funu belirtmek \u00f6nemli. Temsil edilemeyen b\u00fct\u00fcnl\u00fck \u00fczerinde k\u0131r\u0131lmalar ve kararlar \u00f6neren bilincin olumsuz y\u00fcz\u00fc vurgulan\u0131r. \u017di\u017eek bilincin opak oldu\u011fu ger\u00e7e\u011fine i\u015faret eder. Bilincin temel \u00f6zelliklerinden biri, bir \u015feyin ger\u00e7ekten bilin\u00e7li mi yoksa sadece bir taklit mi oldu\u011funu asla bilemeycek olman\u0131zd\u0131r. \u017di\u017eek Lacan’\u0131 \u015funlar\u0131 belirterek ele\u015ftirir: “Ne yaz\u0131k ki Lacan \u00e7ok h\u0131zl\u0131 bir \u015fekilde \u00f6z-bilin\u00e7lilik ile \u00f6z-saydaml\u0131\u011f\u0131 \u00f6zde\u015fle\u015ftirir, Alman \u0130dealizmi’ndeki \u00f6z-bilin\u00e7lilik nosyonunun en \u00f6nemli \u015fart\u0131 insan\u0131n kendisine \u00e7ok zor ula\u015ft\u0131\u011f\u0131\/hatta ula\u015famad\u0131\u011f\u0131d\u0131r. Bu olumlu bir ontolojik \u015fartt\u0131r.”<\/p>\n

\u017di\u017eek’in metafizi\u011fi, \u00f6nemli bir noktaya kadar anti-metafiziktir, \u00e7\u00fcnk\u00fc ‘her \u015fey’i kuramsalla\u015ft\u0131rman\u0131n sa\u00e7ma oldu\u011funa inanmaktad\u0131r, \u00e7\u00fcnk\u00fc daima kuramsalla\u015ft\u0131r\u0131lamayan bir \u015feyler kalacakt\u0131r. Bu Lacan’c\u0131 terimlerle ‘sembolik’ ve ‘ger\u00e7ek’ aras\u0131ndaki ili\u015fkinin terimleri ile a\u00e7\u0131klanabilir. \u017di\u017eek’e g\u00f6re, bir insan\u0131 \u00e7e\u015fitli yollarla g\u00f6zlemleyebiliriz ancak bu yollar e\u015f zamanl\u0131 varolmaz. Mesela, bir insan\u0131 ya kendi iradesi olan etik bir varl\u0131k olarak ya da g\u00fcd\u00fclere dayanan biyolojik bir yarat\u0131k olarak g\u00f6rebiliriz ama ikisi birden de\u011fil. Bunlar ‘ger\u00e7e\u011fin’ ‘sembolik’ terc\u00fcmeleri, tan\u0131m ile tam olarak anla\u015f\u0131lamayacak ‘her \u015fey olmayan’\u0131 anlamak i\u00e7in dili kullanma yollar\u0131d\u0131r. \u017di\u017eek’e g\u00f6re, ne var ki ‘ger\u00e7ek’ sizin ona nas\u0131l bakmaya karar verdi\u011finize ba\u011fl\u0131 olmayan farkl\u0131 yollarda anala\u015f\u0131lan bir \u015fey de\u011fildir (etik bir varl\u0131k olarak insan biyolojik bir varl\u0131k olarak insana kar\u015f\u0131 m\u00fccadele verir); ‘ger\u00e7ek’ bunun yerine daha \u00fcst\u00fcn bir noktadan ba\u015fka bir noktaya hareket etmektir – The Parallax View’da belirtildi\u011fi gibi. Kendisinin s\u0131kl\u0131kla ele\u015ftirdi\u011fi postmodern kuramc\u0131lar\u0131n tersine, \u017di\u017eek, kendi i\u00e7 \u00f6znelliklerine i\u015faret eden \u00f6l\u00e7\u00fclemez diskurlar boyunca do\u011frudan bir ontolojik kesinin bulundu\u011funu iddia ederek g\u00f6recelik konusunu a\u00e7\u0131klamaktan kendini kurtar\u0131r. Bu ‘ger\u00e7e\u011fin’ \u00e7e\u015fitli ‘sembolik’ terc\u00fcmeleri olmas\u0131na ra\u011fmen, hepsi g\u00f6receli olarak “do\u011fru” de\u011fildir. ‘Ger\u00e7ek’, \u00e7eli\u015fkilerin birbiri i\u00e7inden ge\u00e7mesi i\u015fleminde ortaya \u00e7\u0131kar; veya ger\u00e7ek “minik bir farkt\u0131r”, indirgemeci materyalizmin sonsuz kararlar\u0131 ile ya\u015fanan deneyim aras\u0131ndaki fark.<\/p>\n

Bilin\u00e7d\u0131\u015f\u0131, bir dil gibi yap\u0131land\u0131\u011f\u0131 i\u00e7in (“comme une langue”), bu kendisini iki durumda tutkuya do\u011fru y\u00f6nlendirecektir: Birincisi, Lacan’\u0131n XI.ci Seminer’inde tutkunun “hedefi” olarak adland\u0131r\u0131lan tutku nesneleri ve bilin\u00e7d\u0131\u015f\u0131, veya tutkunun “amac\u0131” olarak adland\u0131r\u0131lan kendi i\u00e7inde tutkunun mekanizmas\u0131 ve Lacan’\u0131n kendisi tutkunun i\u015fleyi\u015finde bunu daha \u00f6nemli bir durum olarak d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fc.<\/p>\n","protected":false},"excerpt":{"rendered":"

D\u00fcnyan\u0131n en \u00fcnl\u00fc Marksistlerinden biri… Ad\u0131, ya\u015fayan en \u00f6nemli filozoflar aras\u0131nda g\u00f6steriliyor… Ve sahnede Elvis Presley gibi devle\u015fti\u011fi s\u00f6yleniyor.Slovenyal\u0131 d\u00fc\u015f\u00fcn\u00fcr Slavoj Zizek’ten bahsediyoruz. Zizek’in son kitab\u0131 Living in the End Times, \u0130ngiltere’de yay\u0131mland\u0131. “Biti\u015f Zamanlar\u0131nda Ya\u015famak” diye \u00e7evirebilece\u011fimiz bu isim, sanki k\u0131yamet habercisi gibi dursa da, asl\u0131nda kapitalizmin i\u00e7inde bulundu\u011fu \u00f6l\u00fcmc\u00fcl krizi ele al\u0131yor.Peki, Zizek […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[178],"tags":[],"class_list":{"0":"post-4644","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-marksizm"},"yoast_head":"\nKapitalizmin sonu mu geldi? | Slavoj Zizek - narteks.net<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/narteks.net\/index.php\/2010\/07\/13\/kapitalizmin-sonu-mu-geldi-slavoj-zizek\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Kapitalizmin sonu mu geldi? | Slavoj Zizek\" \/>\n<meta property=\"og:description\" content=\"D\u00fcnyan\u0131n en \u00fcnl\u00fc Marksistlerinden biri… Ad\u0131, ya\u015fayan en \u00f6nemli filozoflar aras\u0131nda g\u00f6steriliyor… Ve sahnede Elvis Presley gibi devle\u015fti\u011fi s\u00f6yleniyor.Slovenyal\u0131 d\u00fc\u015f\u00fcn\u00fcr Slavoj Zizek’ten bahsediyoruz. 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