{"id":4805,"date":"2010-12-07T14:27:28","date_gmt":"2010-12-07T11:27:28","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/12\/07\/modern-devletin-beden-ideolojisi-uzerine-kisa-bir-deneme-ars-gor-abdurrahman-saygili\/"},"modified":"2010-12-07T14:27:28","modified_gmt":"2010-12-07T11:27:28","slug":"modern-devletin-beden-ideolojisi-uzerine-kisa-bir-deneme-ars-gor-abdurrahman-saygili","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/12\/07\/modern-devletin-beden-ideolojisi-uzerine-kisa-bir-deneme-ars-gor-abdurrahman-saygili\/","title":{"rendered":"Modern Devlet’in Beden \u0130deolojisi \u00dczerine K\u0131sa Bir Deneme | Ar\u015f, G\u00f6r. Abdurrahman SAYGILI"},"content":{"rendered":"

G\u0130R\u0130\u015e<\/strong><\/p>\n

Beden-politikas\u0131 \u00fczerine yap\u0131lacak bir \u00e7al\u0131\u015fmada, var olan iktidar yap\u0131lar\u0131n\u0131 ve onun bu yap\u0131lar \u00fczerindeki\u00a0 i\u015fleyi\u015fini anlamak i\u00e7in,Avrupa\u2019daki siyasi d\u00fc\u015f\u00fcnceyi temel almak gerekecektir. Bu belirleme,Avrupa d\u0131\u015f\u0131nda\u00a0 uygulanm\u0131\u015f\/uygulanan beden politikalar\u0131n\u0131 ve pratiklerini d\u0131\u015flamamaktad\u0131r. Ancak Ayd\u0131nlanma ile kurulan ve bug\u00fcne egemen olan \u00f6zne anlay\u0131\u015f\u0131 tarihsel a\u00e7\u0131dan Avrupa merkezlidir. Bu sebeple makaleningeneli, Avrupada ortaya \u00e7\u0131kan ve yayg\u0131nla\u015fan beden-politikas\u0131 \u00fczerinden kaleme al\u0131nm\u0131\u015ft\u0131r. \u00d6zellikle Frans\u0131z Devrimi ile beden-politikas\u0131 orta\u00e7a\u011f ve \u00f6ncesinden daha farkl\u0131\u00a0 i\u015flemeye ba\u015flam\u0131\u015f, daha a\u00e7\u0131k\u00e7a s\u00f6ylemek gerekirse Devrim ile b\u00fcy\u00fck \u00f6l\u00e7\u00fcde yeniden d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f ya da \u201ckurulmu\u015f\u201dtur.(1) Ayd\u0131nlanmac\u0131 d\u00fc\u015f\u00fcnce, bedeni kartezyen d\u00fc\u015f\u00fcnce yap\u0131s\u0131 i\u00e7inde ele alm\u0131\u015f, dolay\u0131s\u0131yla Bat\u0131 d\u00fc\u015f\u00fcncesi\u00a0 Ayd\u0131nlanma ile iki kar\u015f\u0131tl\u0131k \u00fczerinden i\u015flemi\u015ftir : Ak\u0131l ve Beden. Bu kar\u015f\u0131tl\u0131k i\u00e7inde de d\u0131\u015flanan, g\u00f6rmezden gelinen ve i\u011fdi\u015f edilen, genellikle, beden olmu\u015ftur.\u00a0 Beden (\u00f6teki) \u00fczerinde \u015fekillenen politika bu kar\u015f\u0131tl\u0131\u011f\u0131 her zaman akl\u0131nda tutmu\u015f; bedenleri,bast\u0131rma pratikleri\u00a0 ile kontrol etme u\u011fra\u015f\u0131n\u0131n yan\u0131nda (negatif iktidar uygulamalar\u0131), incelikli mekanizmalarla ona i\u00e7kin olana arzular\u0131 y\u00fcz \u00fcst\u00fcne \u00e7\u0131kararak (pozitif iktidar uygulamalar\u0131) denetimi alt\u0131na almaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r.<\/p>\n

Beden politikas\u0131; cinsellik, cezaland\u0131rma, e\u011fitim, sa\u011fl\u0131k\u00a0 gibi ya\u015fam ile, ve hatta \u00f6l\u00fcm\u00fc de buna eklemleyebiliriz, ilgili her\u00a0\u00a0\u00a0 \u015feyi kapsar. Beden politikas\u0131n\u0131 a\u00e7\u0131klamaya kalk\u0131\u015fan bir makale, orta\u00e7a\u011fdaki rit\u00fcelleri ve iktidar\u0131n kral\u0131n bedeninde cisimle\u015fti\u011fi modern d\u00f6nemin ilk safhalar\u0131n\u0131\/erkenmoderniteyi esas almak zorundad\u0131r.<\/p>\n

On sekizinci y\u00fczy\u0131l \u00f6ncesi toplumsal yap\u0131da, kral, siyasal bir ger\u00e7ekli\u011fe sahip ve iktidar\u0131n \u00fczerinde cisimle\u015fti\u011fi bir ki\u015filikti. Kral iktidar\u0131n cisimle\u015fmi\u015f haliydi; \u00e7\u00fcnk\u00fc, bedeni iktidar\u0131n g\u00f6r\u00fcn\u00fcrl\u00fc\u011f\u00fcn\u00fc her an tescil ediyordu. Bu sebeple Krallar asla \u00f6lmezdi. Bu asla \u00f6lmezlik paradoksal da de\u011fildi; sebebi gayet a\u00e7\u0131kt\u0131,\u00a0 kral iki bedene sahipti. Bunlardan bir tanesi, kral\u0131n do\u011fal bedeni, yani \u00f6l\u00fcml\u00fc olan beden iken, di\u011feri \u00f6l\u00fcms\u00fcz olan, yani siyasi bedeniydi (2). \u00d6l\u00fcml\u00fc beden yok olabilir, ortadan kalkabilir ve hatta ortadan kald\u0131r\u0131labilirdi. Ama, Frans\u0131z Devrimine gelinceye kadar, kral\u0131n siyasi bedeni asla yok edilemez olarak kabul edilmi\u015fti. Ne zaman ki, XVI. Louis halka a\u00e7\u0131k bir meydanda idam edildi, i\u015fte o zaman kral\u0131n siyasal bedeni de yok oldu. Kral art\u0131k \u00f6lm\u00fc\u015ft\u00fc. O zamana kadar \u00f6len her kral\u0131n ard\u0131ndan tekrarlanan \u201cKral \u00f6ld\u00fc ya\u015fas\u0131n Kral\u201d sesleni\u015fi zeminsiz kald\u0131. Peki o halde\u00a0\u00a0\u00a0 \u015fimdi kim \u201cya\u015fayacakt\u0131\u201d ?. Zemin\u00a0\u00a0\u00a0 \u015f\u00f6yle in\u015fa edildi : \u201cYa\u015fas\u0131n Fransa\u2019n\u0131n d\u00fcn\u00fc, bug\u00fcn\u00fc ve yar\u0131n\u0131 olan Frans\u0131z Ulusu!\u201d. Bu vurguyla birlikte kral\u0131n bedeni la\u011fvedilmi\u015f ve onun yerine ikame edecek bir ba\u015fka beden bulunmu\u015ftu: Toplumun Bedeni. B\u00f6ylece iktidar \u00fczerinde ve \u00fczerinden i\u015fleyece\u011fi bir ba\u015fka yap\u0131 bulmu\u015f olur. Art\u0131k siyasal beden toplumun ta kendisidir ve \u015fu da \u00e7ok a\u00e7\u0131kt\u0131r ki anayasalar\u0131n temel ilkeleri bu zemin i\u00e7in bi\u00e7ilmez kaftand\u0131r: Cumhuriyetin b\u00f6l\u00fcnmezli\u011fi ilkesi.(3)<\/p>\n

Modern devletin beden politikas\u0131 toplumun bedenin yan\u0131nda bireylerin bedeni \u00fczerinden de i\u015flemi\u015ftir. Bu bireysel i\u015fleyi\u015f cinsellik tertibat\u0131 sayesinde olmu\u015ftur. Beden politikas\u0131n\u0131n k\u00f6\u015fe ta\u015f\u0131 olan cinsellik tertibat\u0131, ilk \u00f6nce,\u00a0 \u201cburjuva\u201d\u00a0 ya da \u201caristokrat\u201d aile \u00fczerinde uygulanm\u0131\u015f, yayg\u0131n kan\u0131n\u0131n aksine, cinsel denetim ile yoksul i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n arzular\u0131n\u0131n bast\u0131r\u0131l\u0131p t\u00fcm enerjisinin i\u015fg\u00fcc\u00fcne y\u00f6nlendirilmesi olgusu, daha sonraki bir d\u00f6neme denk d\u00fc\u015fm\u00fc\u015ft\u00fcr. Bu cinselle\u015ftirme mekanizmalar\u0131 halk katmanlar\u0131n\u0131n ya\u015famlar\u0131na\u00a0 yava\u015f yava\u015f ve birbirini izleyen\u00a0 evrelerde sokulmu\u015ftur. \u00c7\u00fcnk\u00fc bu y\u00f6ntemlerin ancak k\u0131s\u0131tl\u0131 bir grubun ula\u015fabilece\u011fi incelikte oldu\u011fu s\u00f6ylenmektedir.(4)<\/p>\n

Modern devletin beden politikas\u0131na k\u0131sa bir giri\u015f niteli\u011finde olan bu makalede, temel olarak, modern devlet\/iktidar\u0131n bu politikayla\u00a0 ne ama\u00e7lad\u0131\u011f\u0131n\u0131, hangi alanlara yay\u0131ld\u0131\u011f\u0131n\u0131 ,i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z toplumsal yap\u0131y\u0131 kuran ve her an kurmaya devam eden\u00a0 pozitif hukuk sisteminin i\u00e7erisine nas\u0131l s\u0131zd\u0131\u011f\u0131n\u0131 ve hatta hi\u00e7 fark\u0131na bile varmadan nas\u0131l olup da bizleri \u015fekillendirdi\u011fini g\u00f6stermeye \u00e7al\u0131\u015faca\u011f\u0131m. Makale, bilimsel kayg\u0131dan uzak ve olabildi\u011fince\/yap\u0131labildi\u011fince bir deneme \u00fcslubuyla yaz\u0131lmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n

I-\u201c D\u00fc\u015f\u00fcn\u00fcyorum, o halde …! \u201d
<\/strong>
Akhillus dostunu \u00f6ld\u00fcren Hector\u2019dan intikam almak i\u00e7in Truva sava\u015f\u0131na girmi\u015f, Hector\u2019u Truva\u2019n\u0131n \u00f6n\u00fcnde \u00f6ld\u00fcrd\u00fc\u011f\u00fcnde cesedine elinden geldi\u011fince sayg\u0131s\u0131zl\u0131k yapm\u0131\u015f ve\u00a0 onu Truvaya iade etmemi\u015fti. Ceset eski Yunanda kutsald\u0131 ve her \u00f6l\u00fcn\u00fcn cesedi\u00a0 asgari bir sayg\u0131y\u0131 hak ediyordu.(5)
Akhillus Hektorun cesedine sayg\u0131s\u0131zl\u0131k yaparak onun kutsanm\u0131\u015fl\u0131\u011f\u0131n\u0131 reddediyor, b\u00f6ylece Hektorun ruhunu da tutsak etmi\u015f oluyordu.(6) Homeros\u2019un\u00a0 \u201c\u0130lyada\u201d\u00a0 destan\u0131nda anlat\u0131lanlar\u0131n ger\u00e7ekli\u011fi bilinmez ama, bize eski Yunan d\u00fc\u015f\u00fcnce hayat\u0131 hakk\u0131nda bolca kaynak sunar. Akhillus\u2019un\u00a0 Hektorun cesedini a\u015fa\u011f\u0131lamas\u0131 ve bunun \u00fczerine anlat\u0131lanlar, eski\u00a0 Yunan d\u00fc\u015f\u00fcncesinde bedenin ne kadar \u00f6nemli oldu\u011funu g\u00f6sterir bize. Modern \u00e7a\u011fa k\u0131yasla eski Yunanda\u00a0 ak\u0131l\/beden(ruh)\u00a0 ikili\u011finin\u00a0 olmad\u0131\u011f\u0131n\u0131 da g\u00f6stermesi a\u00e7\u0131s\u0131ndan,\u00a0 Homeros\u2019un \u0130lyada\u2019s\u0131 \u00e7ok ayd\u0131nlat\u0131c\u0131d\u0131r. Beden d\u00fcnyan\u0131n hakimi konumundad\u0131r ve ayn\u0131 zamanda \u00f6zg\u00fcrl\u00fc\u011f\u00fcn, cesaretin ve d\u00fcr\u00fcstl\u00fc\u011f\u00fcn, k\u0131saca, varl\u0131\u011f\u0131n simgesidir. Oysa ayd\u0131nlanma d\u00fc\u015f\u00fcncesi ile beden ak\u0131ldan kopart\u0131l\u0131r. Bunun sebebini anlamak g\u00fc\u00e7 de\u011fildir; \u00e7\u00fcnk\u00fc, beden y\u00fczy\u0131llar boyu kilisenin otoritesi ve bask\u0131s\u0131 alt\u0131nda hapsedilerek tukaka edilmi\u015ftir. Dolay\u0131s\u0131yla uhrevi olana bir tepki ile\u00a0 varolan bir\u00a0 d\u00fc\u015f\u00fcnce\u00a0 ,\u00a0 bu tukaka edilmi\u015f bedenenin kar\u015f\u0131s\u0131na eski otoritenin hakimiyet alt\u0131na alamayaca\u011f\u0131 bir \u015fey \u00e7\u0131karmay\u0131 kendine g\u00f6rev edinmi\u015fti;\u00a0 o da ak\u0131ld\u0131.<\/p>\n

Ayd\u0131nlanma, akl\u0131 her\u00a0\u00a0\u00a0 \u015feyin\u00a0 merkezine koyan ve d\u00fcnyay\u0131 kurgulama, kontrol\u00a0 etme a\u015famalar\u0131n\u0131 olu\u015fturma safhas\u0131nda, yine akla referans veren bir s\u00fcre\u00e7tir.(7) Akl\u0131n yarg\u0131c\u0131, yine ak\u0131ld\u0131r ve\u00a0 \u201ckurgusal\u201d bir mahkemede kendini itham edecek olan, kendini savunacak olan ve nihayetinde h\u00fckmedecek olan\u00a0 da ondan bir ba\u015fkas\u0131 de\u011fildir. Aksini d\u00fc\u015f\u00fcnmek \u201ckurgusal bir d\u00fcnyay\u0131\u201dkurgulayan akl\u0131n varl\u0131\u011f\u0131n\u0131 reddetmek demektir.\u00a0\u00a0\u00a0 \u0130\u015fte belki de bu y\u00fczden ayd\u0131nlanma d\u00fc\u015f\u00fcncesi,\u00a0 eski rejimin canlanmas\u0131n\u0131 korkusuyla paranoid- \u015fizofren bir tutum sergiler. \u00d6tekile\u015ftirme, en az\u0131ndan, d\u00fc\u015fman\u0131 g\u00f6r\u00fcn\u00fcr k\u0131lmay\u0131 kolayla\u015ft\u0131r\u0131r; g\u00f6r\u00fcn\u00fcr k\u0131l\u0131nan d\u00fc\u015fman \u201cak\u0131l oyunlar\u0131\u201d ile gerekti\u011finde kolayca ortadan kald\u0131r\u0131labilir. Beden bu \u00f6tekile\u015ftirmede \u201cayn\u0131l\u0131\u011f\u0131n\u201d bir kar\u015f\u0131t\u0131 olarak kurulmu\u015f olur ki, ayn\u0131l\u0131\u011f\u0131n temsilcisi de\u00a0 zaten ak\u0131ldan bir ba\u015fkas\u0131 de\u011fildir.(8)<\/p>\n

Ayd\u0131nlanma taahh\u00fct ettikleri ile \u00e7\u00f6z\u00fclemeyecek hi\u00e7bir\u00a0\u00a0\u00a0 \u015fey olmad\u0131\u011f\u0131n\u0131 iddia eder. Ak\u0131l ile\u00a0 kavran\u0131lamayacak hi\u00e7bir \u015fey yoktur; t\u00fcm korkular makul birer a\u00e7\u0131klama ile giderilebilir ya da korkular akl\u0131n y\u00f6nlendirmesi ile art\u0131k korku olmaktan \u00e7\u0131kar\u0131labilir. B\u00f6ylece korkulardan kurtarma taahh\u00fcd\u00fc ile ayd\u0131nlanma d\u00fc\u015f\u00fcncesi,\u00a0 insan\u0131 \u00f6zne olarak kurma olana\u011f\u0131n\u0131 elde etmi\u015f olacak ve kuraca\u011f\u0131 \u201ckurmacalar d\u00fcnyas\u0131nda\u201d, yani mekan \u00fczerinde projesini uygulayabilecektir.\u00a0\u00a0\u00a0 \u0130\u015fte bu noktada ayd\u0131nlanma d\u00fc\u015f\u00fcncesi \u00fczerinde i\u015fleyece\u011fi bir nesneye ihtiya\u00e7 duymu\u015ftur, \u00e7\u00fcnk\u00fc bu proje kontrol edebilece\u011fi nesneleri egemenli\u011fine alabildi\u011fi oranda uygulanabilecektir. Nesnele\u015ftirilen
\u015fey de bedendir.\u00a0 <\/p>\n

Ayd\u0131nlanma d\u00fc\u015f\u00fcncesinin k\u00f6keni Kartezyen d\u00fc\u015f\u00fcnce ile a\u00e7\u0131klanabilir.Kartezyen d\u00fc\u015f\u00fcnce, evreni Tanr\u0131 d\u00fc\u015f\u00fcncesine dayanarak a\u00e7\u0131klayan ve b\u00f6ylece d\u00fcnyevi ya\u015fam \u00fczerinde hakimiyet kuran metafizik d\u00fc\u015f\u00fcncenin, yani teolojinin iktidar\u0131n\u0131 reddederek, bu d\u00fc\u015f\u00fcncenin kar\u015f\u0131s\u0131na bilimin olgulara dayanarak \u00e7\u00f6z\u00fcmledi\u011fi\u00a0 bir d\u00fcnya anlay\u0131\u015f\u0131\u00a0 \u00e7\u0131karm\u0131\u015ft\u0131r. B\u00f6ylece Avrupa\u2019da H\u0131ristiyanl\u0131k d\u00fc\u015f\u00fcncesi ve onun somut g\u00f6r\u00fcn\u00fcm\u00fcndeki Kilisenin iktidar\u0131, 16-17. y\u00fczy\u0131ldaki bu bilimsel devrimlerin etkisi ile zay\u0131flam\u0131\u015ft\u0131r. Asl\u0131nda bu bir iktidar m\u00fccadelesinde, iktidar\u0131n el de\u011fi\u015ftirilmesi \u00a0 \u015feklinde anla\u015f\u0131labilir.\u00c7\u00fcnk\u00fc\u00a0 H\u0131ristiyanl\u0131k ideolojisine g\u00f6re kurgulanm\u0131\u015f bir d\u00fcnyan\u0131n hakimiyeti,bundan b\u00f6yle\u00a0 art\u0131k bilimi ve akl\u0131 esas alan bir ba\u015fka ideoloji taraf\u0131ndan ele ge\u00e7irilmi\u015f oluyordu. Beden bu noktada esaretinden pek bir\u00a0\u00a0\u00a0 \u015fey kaybetmez. H\u0131ristiyanl\u0131k bedeni et olarak de\u011ferlendirmekte ve\u00a0\u00a0\u00a0 eti de g\u00fcnaha giden yol olarak kabul etmektedir.(9) O y\u00fczden beden, H\u0131ristiyanl\u0131\u011f\u0131n \u00fczerinde kolayca i\u015fleyebildi\u011fi bir nesneden ibarettir. Ayd\u0131nlanma d\u00fc\u015f\u00fcncesini daha iyi inceleyebilmek i\u00e7in ya da Foucault\u2019nun deyimi ile Ayd\u0131nlanman\u0131n bizi nas\u0131l kapana k\u0131st\u0131rd\u0131\u011f\u0131n\u0131 (10) daha iyi anlayabilmemiz i\u00e7in, ilk \u00f6nce, bu\u00a0 tarihin \u00e7ok \u00f6ncelerine bakmam\u0131z gerekecektir. \u00c7\u00fcnk\u00fc bu\u00a0\u00a0\u00a0 \u015fekilde yaz\u0131l\u0131 tarihin yaz\u0131l\u0131 olmayan yanlar\u0131n\u0131 okuyabiliriz. \u00d6yleyse, beden teorisinin ayd\u0131nlanma \u00f6ncesindeki yap\u0131s\u0131n\u0131 incelemek, bize,\u00a0\u00a0\u00a0 \u015fimdiki beden teorisi hakk\u0131nda bir \u00f6ng\u00f6r\u00fc sa\u011flayacakt\u0131r. Dolay\u0131s\u0131yla beden teorisini salt modernli\u011fe ba\u011flayan bir yakla\u015f\u0131m sergilenmemelidir; \u00e7\u00fcnk\u00fc, beden teorisi modernlik \u00f6ncesinde de uygulama alan\u0131na sahiptir. Ama\u00a0 modernlik \u00f6ncesi ile modernlik aras\u0131ndaki fark, teorinin dayand\u0131\u011f\u0131 noktad\u0131r. Modern \u00f6ncesi d\u00f6nemde, beden, \u00f6zellikle H\u0131ristiyanl\u0131k d\u00fc\u015f\u00fcncesinde, pastoral bir iktidar\u0131n denetimi ve g\u00f6zetimi
alt\u0131nda i\u015flenmekteyken, modernlik ile\u00a0 beden rasyonel bir iktidar\u0131n y\u00f6netimine alt\u0131na girmi\u015ftir. Yani beden, \u00fczerinde i\u015flenen bir nesne olarak kalm\u0131\u015f, d\u00f6n\u00fc\u015fen iktidar\u0131n soy k\u00fct\u00fc\u011f\u00fc olmu\u015ftur.\u00a0 <\/p>\n

H\u0131ristiyanl\u0131k kendi iktidar\u0131n\u0131 bedenler \u00fczerinde kabul ettirmek i\u00e7in pastoral iktidar\u0131 kullanm\u0131\u015ft\u0131r. Pastoral iktidar, \u015fimdi ad\u0131na devlet dedi\u011fimiz siyasi yap\u0131n\u0131n, tam z\u0131tt\u0131 bir yap\u0131lanmad\u0131r. Pastoral iktidara, k\u0131saca, \u00e7oban\u0131n s\u00fcr\u00fc \u00fczerindeki kollay\u0131c\u0131 iktidar\u0131d\u0131r, diyebiliriz. B\u00f6yle bir belirleme, pastoralli\u011fin\u00a0\u00a0\u00a0 birka\u00e7\u00a0\u00a0\u00a0 temas\u0131n\u0131 g\u00f6stermeyi\u00a0\u00a0 gerektirmektedir;bu\u00a0\u00a0 da pastoralli\u011fin H\u0131ristiyanl\u0131k d\u00fc\u015f\u00fcncesinde oynad\u0131\u011f\u0131 rol\u00fc tespit etmekte i\u015fimize yarayacak,\u00a0\u00a0\u00a0 b\u00f6ylece\u00a0\u00a0\u00a0 H\u0131ristiyanl\u0131\u011f\u0131n\u00a0\u00a0\u00a0 bedene\u00a0\u00a0\u00a0 bak\u0131\u015f\u0131n\u0131\u00a0\u00a0\u00a0 rahatl\u0131kla \u00e7\u00f6z\u00fcmleyebilece\u011fiz. Pastoral iktidarda, iktidar\u0131n sahibi konumunda olan \u00e7oban, iktidar\u0131n\u0131 bir toprak par\u00e7as\u0131 \u00fczerinde de\u011fil, aksine bir s\u00fcr\u00fc \u00fczerinde kullanmaktad\u0131r. \u00c7oban, da\u011f\u0131n\u0131k durumda olan bireyleri biraraya toplayarak, onlara k\u0131lavuzluk etmektedir. Bu noktada \u00e7oban\u0131n bir rol\u00fc daha ortaya \u00e7\u0131kar;s\u00fcr\u00fcn\u00fc selametini sa\u011flamak. S\u00fcr\u00fcn\u00fcn selametini sa\u011flamak i\u00e7in \u00e7oban s\u00fcrekli onlar\u0131n ba\u015f\u0131nda beklemek zorundad\u0131r. N\u00f6bet tutan \u00e7oban kendisini s\u00fcr\u00fcs\u00fcne adam\u0131\u015f olur; bu adam\u0131\u015fl\u0131k, s\u00fcr\u00fcy\u00fc g\u00f6zetlemeye ve onlar i\u00e7in, onlar ad\u0131na hareket etmeye yaramaktad\u0131r.(11) A\u00e7\u0131k\u00e7a s\u00f6ylenebilir ki, pastoral iktidar Do\u011fu toplumlar\u0131na \u00f6zg\u00fc bir iktidar \u015feklidir; bu iktidar ne Yunan sitesine\u00a0 ne de Roma\u00a0 \u0130mparatorlu\u011funa aittir.\u00a0\u00a0\u00a0 \u015eu halde nas\u0131l olmu\u015ftur da rasyonel iktidar ortaya \u00e7\u0131kana kadar\u00a0\u00a0\u00a0 pastoral iktidar\u00a0\u00a0 varolabilmi\u015ftir?H\u0131ristiyanpastoralli\u011finin temeli, m\u00fcminlerine daima yanlar\u0131nda onlar\u0131 koruyacak biri olaca\u011f\u0131na dair bir\u00a0 vaad sunarak,\u00a0 \u00fczerlerinde tek tek iktidar kurmakt\u0131r.\u00a0 B\u00f6ylece m\u00fcminler ba\u015ftaki \u00e7obana inanarak\u00a0 ona itaat edecekler ve onun \u00e7izdi\u011fi yoldan hi\u00e7 ayr\u0131lmayacaklard\u0131r.\u00a0\u00a0\u00a0 \u0130taat edenler pastoral iktidar taraf\u0131ndan iyilik yap\u0131larak \u00f6d\u00fcllendirileceklerdir; hem tek tek bireyler hem de bir b\u00fct\u00fcn olarak s\u00fcr\u00fc yard\u0131msever iktidar\u0131n kendilerine\u00a0 bah\u015fettikleri ile bekas\u0131n\u0131 s\u00fcrd\u00fcrecektir.\u00a0\u00a0\u00a0 \u0130\u015fte H\u0131ristiyan pastoralli\u011fi Roma \u0130mparatorlu\u011fu i\u00e7inde siyasi ve toplumsal \u00f6rg\u00fctlenme haline geldi\u011fi anda, Bat\u0131 pastoral iktidarla tan\u0131\u015fm\u0131\u015f olur.(12) Bu noktada bir ka\u00e7 soru akla gelebilir. Bat\u0131 toplumu\/toplumlar\u0131 i\u00e7ine s\u0131zan pastoral iktidar, sonu\u00e7 olarak, neyi de\u011fi\u015ftirdi?
Daha a\u00e7\u0131k bir ifade ile, bu iktidar\u00a0 \u00f6nceden var olmayan ne getirmi\u015ftir?\u00a0 Foucault\u2019yu referans al\u0131rsak pastoral iktidar\u0131n Bat\u0131 hayat\u0131na ne getirdi\u011fini daha iyi anlayabiliriz. Foucault\u2019ya g\u00f6re, pastorallik ile hakikat ve bu hakikatin \u00fcretimini i\u00e7eren bir dizi teknik ve usul toplumsal ya\u015fama
sokulmu\u015ftur.(13) \u00c7\u00fcnk\u00fc H\u0131ristiyan pastoral iktidar bir yol g\u00f6stericinin varl\u0131\u011f\u0131n\u0131, yani papaz\u0131n varl\u0131\u011f\u0131n\u0131 gerekli k\u0131lar. H\u0131ristiyan d\u00fc\u015f\u00fcncesinde papaz bireylerin selametini sa\u011flayacak ki\u015fi oldu\u011fundan, belli bir otorite ile donat\u0131lm\u0131\u015ft\u0131r. Otorite sahibi papaz, bireylerin kendi selametleri i\u00e7in onlar\u0131 koruyup, kollamal\u0131 ve hatta zorlamal\u0131d\u0131r; \u00e7\u00fcnk\u00fc o, mutlak itaati sa\u011flamakla g\u00f6revlendirilmi\u015ftir. Papaz, ayn\u0131 zamanda, bilgin k\u015fi oldu\u011fundan m\u00fcminlere baz\u0131\u00a0\u00a0\u00a0 \u015feyleri \u00f6\u011fretmekle de g\u00f6revlendirilmi\u015ftir. Papaz, kutsal kitab\u0131n buyruklar\u0131n\u0131, ahlakl\u0131 olmay\u0131, kilisenin buyruklar\u0131n\u0131, k\u0131sacas\u0131 hakikati \u00f6\u011fretir. \u00d6\u011fretmen olarak papaz, bilgiyi elinde bulunduran oldu\u011fu i\u00e7in her\u00a0\u00a0\u00a0 \u015feyi bilmelidir;\u00a0 m\u00fcminlerin her \u015feyinden, her yapt\u0131klar\u0131ndan haberdar olmal\u0131d\u0131r.Bu sebeple m\u00fcminler g\u00fcnah i\u015flediklerinde, yani papaz\u0131n bilmedi\u011fi bir\u00a0\u00a0\u00a0 \u015fey yapt\u0131klar\u0131nda g\u00fcnah \u00e7\u0131kartmak zorundad\u0131rlar. Bu seanslar sayesinde papaz\u0131n bilmedi\u011fi hi\u00e7 bir\u00a0\u00a0\u00a0 \u015fey kalmayacakt\u0131r. Bu tekniklerle ama\u00e7lanan cismani d\u00fcnyada bireylerin bedenlerini kontrol ederek onlar \u00fczerinde egemenlik kurmakt\u0131r. Beden \u00fczerinde H\u0131ristiyanl\u0131\u011f\u0131n ya da onun kurumsalla\u015fm\u0131\u015f temsilcisi olan kilisenin egemenli\u011fi Ayd\u0131nlanma ile, k\u0131smen, la\u011fvedilmi\u015ftir. \u015eimdi beden \u00fczerinde pastoral bir iktidar de\u011fil, pastoralli\u011fin i\u00e7ine s\u0131zd\u0131\u011f\u0131 rasyonel bir iktidar i\u015fleyecektir;\u00a0 ak\u0131l bedeni hapsedecektir. <\/p>\n

Ayd\u0131nlanma hem Avrupa modernli\u011fini ba\u015flatan bir olay hem de rasyonalite ve teknoloji\u00a0 bi\u00e7imlerinin, bilginin \u00f6zerkli\u011fi ve otoritesinin geli\u015fmesi ve yerle\u015fmesinde kendini g\u00f6stermi\u015f kal\u0131c\u0131 bir s\u00fcre\u00e7 olarak kabuledilmektedir.(14) Ayd\u0131nlanma hareketinitemel amac\u0131, insanlar\u0131 k\u00f6lele\u015ftirdi\u011fine inan\u0131lan mit, inan\u00e7 ve hurafelerden, asl\u0131nda dinin egemenli\u011finden kurtarmakve \u00f6zg\u00fcrle\u015ftirici oldu\u011funa inan\u0131lan akl\u0131n d\u00fczenine sokmakt\u0131r.(15) Beden s\u00f6z konusu oldu\u011funda bu \u00f6zg\u00fcrle\u015fmenin ne \u00f6l\u00e7\u00fcde oldu\u011fu tart\u0131\u015fmal\u0131 hale gelir.\u00c7\u00fcnk\u00fc pastoral iktidar\u0131n bedeni\u00a0 tutsak etmeye y\u00f6nelik tavr\u0131, ayd\u0131nlanma d\u00fc\u015f\u00fcncesinde tek bir fark ile varl\u0131\u011f\u0131n\u0131 korumu\u015ftur. Bu fark da pastoral iktidar\u0131n\u00a0 laikle\u015fmesi\u2019dir (16). Modern iktidar\/devlet ayd\u0131nlanma ile hem bireyselle\u015ftirici tekniklere sahip hem de b\u00fct\u00fcnselle\u015ftirme s\u00fcre\u00e7leri i\u00e7inde i\u015fleyen bir yap\u0131 haline gelmi\u015ftir. Modern devletin b\u00f6yle bir yap\u0131lanma g\u00f6stermesi, eski bir iktidar tekni\u011finin yeni bir siyasi bi\u00e7im alt\u0131nda
benimsenmesi sonucunda olmu\u015ftur. Pastoral iktidar \u015fekil de\u011fi\u015ftirmi\u015ftir.\u00a0 Beden, pastoral iktidar\u0131n laikle\u015fmesi ile, t\u00fcm anatomik ve i\u015flevsel \u00f6zellikleri bilimsel kurallar taraf\u0131ndan anla\u015f\u0131labilen bir nesne olarak kabul edilmi\u015ftir. Beden art\u0131k bilim ona nas\u0131l bir de\u011fer atfediyorsa \u00f6yle tan\u0131mlanmaktad\u0131r. Bunun en iyi \u00f6rne\u011fini Descartes\u2019\u0131n \u00f6nermesi te\u015fkil eder;\u201cvar\u0131m\u201d. Var olmak, Descartes\u2019\u0131n \u00f6nermesine g\u00f6re, ak\u0131l taraf\u0131ndan alg\u0131lan\u0131rsa ger\u00e7eklik kazan\u0131r. Beden ise sadece elle tutulur, g\u00f6zle g\u00f6r\u00fcl\u00fcr bir \u015feydir. Beden eller, kollar, bacaklar ve g\u00f6vdeden olu\u015fan mekanik bir yap\u0131d\u0131r.Dolay\u0131s\u0131yla beden bir makineden ibarettir;\u00a0 Tanr\u0131n\u0131n bi\u00e7imlendirdi\u011fi bir ara\u00e7t\u0131r.(17) Descartes\u2019\u0131n kartezyen d\u00fc\u015f\u00fcncesi, beden ve ak\u0131l d\u00fcalizmini esas al\u0131r\u00a0 ve bedeni ak\u0131ldan kopart\u0131r. Beden bundan b\u00f6yle oraya buraya s\u00fcr\u00fcklenen,\u00fczerinde \u00e7e\u015fitli s\u00fcre\u00e7lerin i\u015fledi\u011fi bir nesne haline gelecektir. \u00d6zelliklehukuk bedeni her y\u00f6n\u00fcyle ku\u015fatacak, onu temel u\u011fra\u015f alan\u0131 haline getirecektir. Modern devletin temel i\u015flevi\u00a0 \u00fcretim g\u00fc\u00e7lerini\u00a0 korumak,yeniden \u00fcretmek ve geli\u015ftirmek\u00a0\u00a0\u00a0 \u015feklinde belirlenirken, asl\u0131nda yap\u0131lmas\u0131 gereken vurgu bedenleri nas\u0131l \u00fcretti\u011fi\u00a0 ve yeniden \u00fcretti\u011fi \u00fczerinde olmal\u0131d\u0131r.\u00c7\u00fcnk\u00fc modern devlet bedenleri kontrol alt\u0131na alman\u0131n yan\u0131nda, \u00f6ncekimodellerden farkl\u0131 olarak, hukuk sayesinde\u00a0 bedenleri \u00fcretmi\u015f ve yeniden \u00fcretmi\u015ftir.<\/p>\n

II- Toplumun Bedeni ya da Cumhuriyetin B\u00f6l\u00fcnmezli\u011fi veyahut
\u201cKral \u00d6ld\u00fc,\u00a0 \u00a0\u00a0\u00a0 \u015eimdi Kim Ya\u015fas\u0131n!\u201d
<\/strong>
1789\u2019a gelinceye kadar Kilise, dalgalanmalarla, toplum hayat\u0131 \u00fczerinde otoritesini peki\u015ftirmi\u015ftir.\u00a0 Ancak bu peki\u015ftirme s\u00fcrecinde H\u0131ristiyan d\u00fc\u015f\u00fcncesi,\u00a0 ilk zamanlarda, sadece bu d\u00fcnyadan sonra sonsuza dek ya\u015fanacak mutlu bir hayat vaat etti\u011finden, Roma \u0130mparatorlu\u011fu i\u00e7indeki toplumsal-siyasal sorunlara kar\u015f\u0131 ilgisiz davranm\u0131\u015ft\u0131r. Bu d\u00f6nemde H\u0131ristiyanl\u0131k, d\u00fcnyevi iktidar\u0131n d\u0131\u015f\u0131nda bir yere kendini konumland\u0131rarak siyasal iktidara m\u00fcdahale etmemi\u015ftir.(18)\u00a0 H\u0131ristiyanl\u0131\u011f\u0131n siyasal iktidar kar\u015f\u0131s\u0131ndaki bu pasifli\u011fi,\u00a0 \u201cikinci kurucu\u201d olarak kabul edilen\u00a0 Paulus ile birlikte biraz olsun k\u0131r\u0131lm\u0131\u015ft\u0131r. Paulus yery\u00fcz\u00fcnde varolan e\u015fitsizliklerin ve bundan kaynaklanan\u00a0\u00a0\u00a0 tahakk\u00fcm ili\u015fkilerinin\u00a0\u00a0\u00a0 nedenini\u00a0\u00a0\u00a0 \u201cbeden\u201d\u00a0\u00a0\u00a0 ile a\u00e7\u0131klamaktad\u0131r. Kulluk, k\u00f6lelik, ba\u011f\u0131ml\u0131l\u0131k maddi d\u00fcnyaya ait iken, kurtulu\u015f, \u00f6zg\u00fcrl\u00fck manevi d\u00fcnyadad\u0131r. Asl\u0131nda Paulusun yapmak istedi\u011fi beden ile toplumun benzer oldu\u011funu g\u00f6stermektir. \u00c7\u00fcnk\u00fc b\u00f6ylece, otoriteye itaat i\u00e7in gerekli olan zemini haz\u0131rlam\u0131\u015f olacakt\u0131. Paulus \u015f\u00f6yle sesleniyordu :\u201c…aran\u0131zdaki her adama (…) diyorum (ki), kendisi hakk\u0131nda d\u00fc\u015f\u00fcnmek laz\u0131m geldi\u011finden fazla d\u00fc\u015f\u00fcnmesin; fakat Allah\u0131n herkese tevzi etti\u011fi iman miktar\u0131na g\u00f6re; itidal ile d\u00fc\u015f\u00fcns\u00fcn. \u00c7\u00fcnk\u00fc bir bedende pek \u00e7ok azam\u0131z olup b\u00fct\u00fcn azan\u0131n i\u015fi ayn\u0131 olmad\u0131\u011f\u0131 gibi, b\u00f6ylece biz \u00e7ok olup Mesihte bir bedeniz ve her birimiz di\u011ferlerinin azas\u0131y\u0131z.\u201d(19) Paulus bu d\u00fc\u015f\u00fcnceleri ileri s\u00fcrerek,toplum i\u00e7inde hi\u00e7 kimsenin yerini de\u011fi\u015ftirmeye kalkmamas\u0131n\u0131, \u201ckendisine toplum i\u00e7indeki yerine g\u00f6re verilen \u2018d\u00fcnyevi\u2019 de\u011ferden daha de\u011ferli oldu\u011funu d\u00fc\u015f\u00fcnmemesini\u201d(20)\u00a0 \u00f6\u011f\u00fctlemektedir.\u00a0 Paulus insanlar\u0131n \u00fczerinde ya\u015fad\u0131\u011f\u0131 h\u00fck\u00fcmetlere itaat etmeleri gerekti\u011fini belirtmekte, bunun nedenini de h\u00fck\u00fcmetlerin\u00a0 Tanr\u0131 taraf\u0131ndan tanzim edilmelerine ba\u011flamaktad\u0131r.Asal\u0131nda h\u00fck\u00fcmetlere itaat Tanr\u0131ya itaat anlam\u0131na gelecektedir. Buradan \u00e7\u0131kan birka\u00e7 sonucu A\u011fao\u011fullar\u0131\/K\u00f6ker \u015f\u00f6yle \u00f6zetlemektedir: \u201cPaulus\u2019un\u00a0 bu
g\u00f6r\u00fc\u015fleri, Orta\u00e7a\u011f siyasal d\u00fc\u015f\u00fcncesinde s\u0131kl\u0131kla tart\u0131\u015f\u0131lan bir dizi konuyu g\u00fcndeme getirmektedir. Bunlardan ilki, d\u00fcnya \u00fczerinde her t\u00fcrl\u00fc siyasal iktidar\u0131n Tanr\u0131dan kaynakland\u0131\u011f\u0131; ikincisi, her t\u00fcrl\u00fc otoriteye itaat etmenin Tanr\u0131sal bir y\u00fck\u00fcml\u00fcl\u00fck oldu\u011fu; \u00fc\u00e7\u00fcnc\u00fcs\u00fc de, d\u00fcnyevi otorite ile H\u0131ristiyan
inanc\u0131n\u0131n kabul etti\u011fi Tanr\u0131sal (ruhani-kutsal) otorite aras\u0131ndaki ili\u015fki sorunudur.\u201d(21) Oysa H\u0131ristiyanl\u0131k Roma\u00a0\u00a0\u00a0 \u0130mparatorlu\u011funun i\u00e7ine n\u00fcfuz etmeden \u00f6nce, Romal\u0131 y\u00f6neticilerin otoritesinin kayna\u011f\u0131 topluma ba\u011fl\u0131 oldu\u011fu s\u00f6ylenmektedir.(22) Paulus\u2019un \u00f6\u011fretisi ile siyasal iktidar\u0131n dayana\u011f\u0131 kutsal irade olmu\u015ftur. H\u0131ristiyanl\u0131\u011f\u0131n Roma \u0130mparatorlu\u011funda resmi bir din haline gelmesi ile kilise devlet i\u00e7indeki etkinli\u011fini artt\u0131rm\u0131\u015f, kilisenin \u00f6zerkli\u011fi\u00a0\u00a0\u00a0 Augustinus\u2019un \u00f6\u011fretileri\u00a0\u00a0\u00a0 ile\u00a0\u00a0\u00a0 peki\u015fmi\u015ftir(23).Bat\u0131 Roma \u0130mparatorlu\u011funun y\u0131k\u0131lmas\u0131yla da kilise \u00fcst\u00fcnl\u00fc\u011f\u00fc ele ge\u00e7irmi\u015ftir. Feodal d\u00f6nemde kilise ile d\u00fcnyevi iktidar aras\u0131nda yeni t\u00fcr bir ili\u015fkinin belirlenmesi
gerekmi\u015f, bunu sa\u011flamak i\u00e7in\u00a0 \u201ciki k\u0131l\u0131\u00e7 kuram\u0131\u201d ortaya at\u0131lm\u0131\u015f; b\u00f6ylece iki k\u0131l\u0131\u00e7 kuram\u0131, Gelasius\u2019un \u00f6\u011fretisinin(24) yerini alm\u0131\u015ft\u0131r. Gelasius \u00f6\u011fretisinden farkl\u0131 olarak, iki k\u0131l\u0131\u00e7 kuram\u0131, Kiliseye, \u201chem d\u00fcnya i\u015flerini idare etme, d\u00fczeni ve adaleti sa\u011flama\u00a0 hem de ruhsal alan\u0131 y\u00f6netme g\u00fc\u00e7lerini elinde bulundurdu\u011funu, ama d\u00fcnya i\u015flerini idare etmeye yarayan maddi k\u0131l\u0131c\u0131
krallar\u0131n eline verdi\u011fini, krallar\u0131n bu k\u0131l\u0131c\u0131 Kilise\u2019nin buyruklar\u0131na uygun olarak kullanmak zorunda olduklar\u0131n\u0131 ileri s\u00fcrme olana\u011f\u0131 vermi\u015ftir.\u201d(25) Bir ba\u015fka ifadeyle, Kral\u0131n iktidar\u0131 maddi d\u00fcnya \u00fczerinde olmakta, yani kral\u0131n egemenli\u011fi d\u0131\u015f bedende v\u00fccut bulmaktad\u0131r. Oysa Kilisenin\/Papan\u0131n iktidar\u0131 \u00f6b\u00fcr tarafla- manevi d\u00fcnya- ilgilidir; papal\u0131k\u00a0 ruh \u00fczerinde, yani i\u00e7 beden \u00fczerinde iktidar uygulamaktad\u0131r. Ruh , \u015fu halde bedenden \u00fcst\u00fcn addedildi\u011fi ve daha de\u011ferli olarak kabul edildi\u011fi i\u00e7in,\u00a0 Kilise de\u00a0 Monar\u015fiden, yani krall\u0131ktan\u00a0 o kadar \u00fcst\u00fcn ve de\u011ferlidir. Bu kuram en sistematik hali Salisburyli John\u2019 un d\u00fc\u015f\u00fcncelerinde (Organizmac\u0131 toplum)\u00a0 temellenmi\u015ftir. Salisburyli John\u2019un d\u00fc\u015f\u00fcnceleri ile peki\u015fen iki k\u0131l\u0131\u00e7 kuram\u0131,Aquinum\u2019lu Thomas ile yeni bir \u015fekil al\u0131r. Thomas iki k\u0131l\u0131\u00e7 kuram\u0131n\u0131 ve bu kuram do\u011frultusunda geli\u015ftirilen Kilisenin t\u00fcm iktidarlar\u0131n nihai sahibi oldu\u011fu iddias\u0131\u00a0 reddeder. Ona g\u00f6re Kilise ve siyasi iktidar-devlet- iki ayr\u0131 ve \u00f6zerk alana sahiptir ve Tanr\u0131sal yasa ile d\u00fcnyevi\u00a0 yasa birbirinden ayr\u0131d\u0131r.Devlet canl\u0131 bir organizma olarak, onu olu\u015fturan h\u00fccrelerin iyili\u011fi i\u00e7in \u00e7al\u0131\u015fmal\u0131d\u0131r. Thomas\u2019\u0131n ileri s\u00fcrd\u00fc\u011f\u00fc bu fikirler esnas\u0131nda \u0130mparatorluk da yava\u015f yava\u015f\u00a0\u00a0\u00a0 ba\u011f\u0131ms\u0131z, ulusal krall\u0131klar haline gelmeye ba\u015flam\u0131\u015ft\u0131r.(26) Bu krall\u0131klar\u0131n ulus devletlere d\u00f6n\u00fc\u015fmesi i\u00e7in \u00e7ok sonralar\u0131n\u0131, Frans\u0131z Devrimini, beklemek gerekecektir.\u00a0 <\/p>\n

Modern devleti egemenli\u011fin tek ve asli sahibi olarak niteleyebilmek i\u00e7in, siyasal iktidar\u0131n auctoritas (me\u015fruiyet) ile potestas\u2019\u0131 (\u015fiddet\u00a0 tekeli) salt kendi b\u00fcnyesinde toplamas\u0131 gerekmektedir. Ancak bu \u015fekilde devlet egemen konumuna gelecektir. Yukar\u0131da da a\u00e7\u0131kland\u0131\u011f\u0131 gibi potestas sadece \u015fiddet kullanmay\u0131 kapsayan bir yapt\u0131r\u0131m g\u00fcc\u00fcn\u00fc ifade ederken, auctoritas iktidar\u0131n ta kendisini ifade etmektedir. Bu da Kilisenin tekelindedir.\u00a0\u00a0\u00a0 \u0130\u015fte bu y\u00fczden kral a\u015fk\u0131n bir g\u00fcce ve onun yery\u00fcz\u00fcndeki temsilcisi konumundaki kiliseye ba\u011fl\u0131d\u0131r. Dolay\u0131s\u0131yla iki k\u0131l\u0131c\u0131n da as\u0131l sahibi, maliki Tanr\u0131d\u0131r \u2013 maddi d\u00fcnyada kilise-; kral sadece maddi k\u0131l\u0131c\u0131 elinde tutan zilyettir. O zaman devletin egemenli\u011finden bahsedebilmek i\u00e7in her iki k\u0131l\u0131c\u0131n da bir \u201cbirlik\u201dalt\u0131nda birle\u015fmesi gerekir Egemenlik iktidar\u0131n ikili yap\u0131lanmas\u0131n\u0131 sona erdiren \u00fcst\u00fcn g\u00fc\u00e7t\u00fcr. <\/p>\n

Jean Bodin ile kral\u0131n ki\u015fili\u011fine atfedilen egemenlik, 1789 Frans\u0131z Devrimi ile bir ba\u015fka bedende v\u00fccut bulacakt\u0131r; ulusta(27)(28).\u00a0 <\/p>\n

Monar\u015filerin temel \u00f6zelliklerinden birisi, belki de en \u00f6nemlisi, egemenli\u011fin kral\u0131n ki\u015fili\u011finde cisimlenmesidir. Orta\u00e7a\u011fda olu\u015ftu\u011fu s\u00f6ylenen ve 1789\u2019a kadar, Fransa i\u00e7in, varl\u0131\u011f\u0131n\u0131\u00a0 s\u00fcrd\u00fcren teoloji,\u00a0 kral\u0131n iki bedeninden bahsetmektedir. Kral\u0131n bir bedeni, herkesin sahip oldu\u011fu, fiziki bedendir. Teolojiye g\u00f6re, kralda cismani bir varl\u0131k oldu\u011fu i\u00e7in bir g\u00fcn \u00f6lecektir. Ama kral\u0131n bir de \u00f6lmeyen bir bedeni vard\u0131r; bu beden kral\u0131n \u201csiyasal bedeni\u201d dir. Bu beden\u00a0 monar\u015fiyi ve bir b\u00fct\u00fcn olarak toplumu temsil etmektedir. Karl\u0131n \u00f6l\u00fcml\u00fc, do\u011fal bedenin kar\u015f\u0131s\u0131na konulan bu \u00f6l\u00fcms\u00fcz,tekli\u011fi temsil eden bedeni ulusu kendi i\u00e7inde eritir.(29) Kral bedenin ba\u015f k\u0131sm\u0131n\u0131 temsil eder, ama ondan daha fazla bir \u015feydir, kral bedenin tamam\u0131d\u0131rda. \u201cHobbes Leviathan\u2019\u0131n 1651 y\u0131l\u0131ndaki ilk bas\u0131m\u0131n\u0131n kapa\u011f\u0131nda egemeni, bedeni bir dizi k\u00fc\u00e7\u00fck insandan olu\u015fmu\u015f bir adam bi\u00e7iminde resmeder. \u2018\u00d6l\u00fcml\u00fc Tanr\u0131\u2019, bu insanlar\u0131-uyruklar\u0131n\u0131- yutmu\u015f gibidir ya da en az\u0131ndan g\u00fcc\u00fcn\u00fcn \u00f6z\u00fcn\u00fc onlardan \u00e7ekip almaktad\u0131r. Leviathan\u2019\u0131n bu resmi, i\u00e7eren ile i\u00e7erilen\u00a0\u00a0\u00a0 \u015feklinde birbirinden ayr\u0131 olmakla birlikte birle\u015fmi\u015f kral ile halk\u0131n\u0131,bir ba\u015fka deyi\u015fle egemen monark\u0131n h\u00fckm\u00fc alt\u0131nda organik bir kimli\u011fe sahip b\u00fct\u00fcnle\u015fmi\u015f siyasal toplumu ifade eder.\u201d(30)<\/p>\n

Monar\u015filerde kral\u0131n bedeninin \u00f6nemi, egemenli\u011fin kanl\u0131 canl\u0131 oldu\u011funu g\u00f6steren bir temsilci niteli\u011fine sahip olmas\u0131d\u0131r. Kral da herkes gibi hareket eder, ama o ayn\u0131 zamanda egemenli\u011fin hareketlili\u011finin, g\u00fcc\u00fcn\u00fc g\u00f6stergesidir.\u00a0\u00a0\u00a0 \u0130\u015fte bu y\u00fczden ulusa ait bir beden monar\u015filerde kabul edilemez. Aksi halde ulusa kral\u0131n bedeninden ayr\u0131 bir beden tahsis etmek,monar\u015fiyi reddetmek demektir. Ulusun bir bedeni oldu\u011fu kabul edilse bile,bu kral\u0131n bedenine dahil bir beden olacakt\u0131r.(31)<\/p>\n

Frans\u0131z\u00a0 Devrimi monar\u015finin kral\u0131n iki bedeni anlay\u0131\u015f\u0131 yerine, tek bir beden anlay\u0131\u015f\u0131n\u0131 ortaya \u00e7\u0131kar\u0131r, bu beden ulusun bedenidir. Ba\u015fka bir ifadeyle, ulus modern prensin kendisidir art\u0131k. Devrim devletin siyasal-hukuksal z\u0131rh\u0131 olan egemenli\u011fi y\u0131kmam\u0131\u015f, aksine egemenli\u011fi tek bir bedene ve iradeye sahip ulusa kanalize etmi\u015ftir. Modern devlet i\u00e7inde varl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcrmekte olan\u00a0 baz\u0131 krallar, art\u0131k yaln\u0131zca sembolik bir ki\u015fili\u011fe sahiptirler. Monar\u015filerde ta\u00e7 giydirme, cenaze t\u00f6renleri, itaat t\u00f6renleri gibi koskoca ayinsel \u00e7er\u00e7eve birbirinden ayr\u0131lm\u0131\u015ft\u0131r. iktidar\u0131n rit\u00fcelleri kutsall\u0131ktan kurtar\u0131lm\u0131\u015f, sembolik bir hale getirilmi\u015ftir. Bertelli\u2019nin de ifade etti\u011fi gibi, \u201c bug\u00fcn ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyada rit\u00fcel\u00a0 ve din 17\u2019inci\u00a0 ve18\u2019inci y\u00fczy\u0131llar\u0131n siyasal d\u00fc\u015f\u00fcncesi ve laik tecr\u00fcbe taraf\u0131ndan biri di\u011ferinden ayr\u0131larak, iki farkl\u0131 kavram haline getirilmi\u015ftir.\u201d(32)<\/p>\n

Devrimin hemen ard\u0131ndan kral XVI.\u00a0 Louis yarg\u0131lanm\u0131\u015f ve idam edilmi\u015ftir. Bu o zamana kadar tahayy\u00fcl bile edilemeyen bir olayd\u0131r. \u00c7\u00fcnk\u00fc kral\u0131n \u00f6ld\u00fcr\u00fclmesi demek, sadece bir h\u00fck\u00fcmdar\u0131n \u00f6ld\u00fcr\u00fclmesi anlam\u0131na gelmiyordu. Tarih boyunca krallar iktidar\u0131 ele ge\u00e7irmek isteyenlerce \u00f6ld\u00fcr\u00fclm\u00fc\u015ft\u00fc; suikasta kurban gitmi\u015fti; ama hi\u00e7 biri idam edilmemi\u015fti(33). Bir kral \u00f6ld\u00fc\u011f\u00fcnde, Fransa\u2019da,\u00a0 hemen yerine bir ba\u015fka kral ge\u00e7mi\u015f, b\u00f6ylece hanedan\u0131n s\u00fcreklili\u011fi devam etmi\u015ftir. \u201cKral \u00f6ld\u00fc, ya\u015fas\u0131n kral!\u201d ,\u00a0 i\u015fte bunun bir a\u00e7\u0131l\u0131m\u0131yd\u0131. Ancak XVI. Louis\u2019nin idam\u0131 ile kral\u0131n sadece etten kemikten olan bedeni de\u011fil, her \u015feyden \u00f6nemlisi onun siyasal bedeni de \u00f6ld\u00fcr\u00fclm\u00fc\u015f oluyordu. Ve belki de en \u00f6nemlisi XVI. Louis\u2019nin halka a\u00e7\u0131k bir t\u00f6renle idam edilmesiydi. B\u00f6ylece yaln\u0131z kral\u0131n de\u011fil, temsil etti\u011fi krall\u0131k kurumunun da yok olu\u015funa halk tan\u0131kl\u0131k ettiriliyordu.(34)<\/p>\n

Devrim sonras\u0131 yap\u0131lan anayasalar\u0131n ve \u00e7a\u011fda\u015f anayasalar\u0131n tamam\u0131nda,ulusun (toplumun) bedenini temsil eden\u00a0\u00a0\u00a0 Cumhuriyet de\u011fi\u015ftirilemeyecek ve de\u011fi\u015ftirilmesi teklif bile edilemeyecek bir ilke olarak yer alm\u0131\u015ft\u0131r. Bu monar\u015fi tehlikesine kar\u015f\u0131 ulu-devletin s\u00fcbab\u0131n\u0131 olu\u015fturmaktad\u0131r. Bu ilkeden verilecek bir taviz,\u00a0 monar\u015fi ve kilisenin bedeni tekrar ele ge\u00e7irmesi tehlikesini i\u00e7inde bar\u0131nd\u0131rmaktad\u0131r. Asl\u0131nda bireyler a\u00e7\u0131s\u0131ndan de\u011fi\u015fen pek fazla\u00a0\u00a0\u00a0 \u015fey de\u011fi\u015fmemi\u015ftir. Beden bu kez de ulus-devlet taraf\u0131nda hapsedilmi\u015ftir. S\u00f6z konusu modern devletin\u00a0 cinsellik tertibat\u0131\u00a0 oldu\u011funda, iddialar daha iyi analiz edilebilir. Beden \u00fczerine cinsellik vas\u0131tas\u0131yla i\u015flenen ideoloji ,\u00a0 t\u00fcm enerjisini buraya aktarmaktad\u0131r. Modern devletin beden teorisi, bedenleri g\u00f6zetleyerek ve disipline ederek mekanizmas\u0131n\u0131 idame ettirir. Foucault\u2019un dedi\u011fi gibi, \u201ciktidar her yerdedir\u201d. Ama yine Foucault\u2019nun s\u00f6yledi\u011fi gibi, \u201cdireni\u015f de her yerdedir.\u201d <\/p>\n

III- Cinsellik Tertibat\u0131<\/strong><\/p>\n

\u0130nsan bedeni on dokuzuncu y\u00fczy\u0131ldan g\u00fcn\u00fcm\u00fcze gelinceye kadar,antropoloji de dahil olmak \u00fczere bir \u00e7ok alan\u0131n ilgisini \u00e7ekmi\u015ftir. Daha \u00f6nce felsefe insan\u0131 konu almakla birlikte, di\u011fer sosyal bilimler insan\u0131 toplumun bir par\u00e7as\u0131 , hukuk \u00f6znesi gibi kategorilerde de\u011ferlendirmi\u015flerdir. Oysa 19.y\u00fczy\u0131l ile birlikte , \u00f6zellikle Avrupa\u2019da,\u00a0 bedene ve onun \u00fczerinden kavranacak pek \u00e7ok konuya olan talep artm\u0131\u015ft\u0131r.\u00a0\u00a0\u00a0 \u0130nsan ile ilgili sorulansorular\u0131n cevaplar\u0131, insan\u0131n ve do\u011fan\u0131n birbirinden ne kadar farkl\u0131 oldu\u011fu\u00a0 yasaklar \u00e7er\u00e7evesinde a\u00e7\u0131klamaya odaklanm\u0131\u015ft\u0131r. Bu yasaklar\u0131n da, \u00f6zellikle
zapt edilemeyen cinsellik merkezli oldu\u011fu s\u00f6ylenebilir(35). \u0130\u015fte ensest tabusu bu iki farkl\u0131 d\u00fcnya aras\u0131ndaki ay\u0131r\u0131m\u0131 ispatlamak amac\u0131yla kullan\u0131lagelmi\u015ftir.(36)<\/p>\n

Beden d\u00fc\u015f\u00fcncesi toplumsal ve siyasal d\u00fczenin merkezi bir metaforu\u00a0 konumundad\u0131r. Beden ilk \u00f6nce kilisenin temel metaforu olmu\u015f, daha sonrakapitalizmin ve siyasi kurumlar\u0131n modeli haline gelmi\u015ftir.(37) Pastoral iktidar bedeni\u00a0 kullanarak bireyleri kontrol etmi\u015f, rasyonel iktidar da bu kontrol mekanizmas\u0131n\u0131 \u00e7o\u011faltarak beden \u00fczerinden siyaset yapmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. \u0130nsanlar\u0131n do\u011fal d\u00fcnyadan kopar\u0131lmas\u0131 cinselli\u011fi kontrol eden uygar toplumlar\u0131n yarat\u0131m\u0131 ile olmu\u015ftur. Foucault\u2019ya g\u00f6re cinsellik, modernlik ile birlikte daha \u00f6nce g\u00f6r\u00fclmedi\u011fi yo\u011funlukta\u00a0 s\u00f6ylemin nesnesi haline
getirilmi\u015ftir. On dokuzuncu y\u00fczy\u0131l\u0131n ba\u015flar\u0131ndan itibaren cinsellik hakk\u0131ndaki s\u00f6ylem bedenleri normalle\u015ftirerek, sisteme dahil etmek amac\u0131n\u0131g\u00fctm\u00fc\u015f, b\u00f6ylece sosyal \u00fcremeyi kolayla\u015ft\u0131rmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r.(38)\u00a0 K\u0131saca,Avrupa\u2019da, cinselli\u011fimiz hakk\u0131ndaki her\u00a0\u00a0\u00a0 \u015feyi en ince ayr\u0131nt\u0131s\u0131na kadar\u00f6\u011frenmek i\u00e7in bir cinsellik bilimi in\u015fa etmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015f, hatta bu bilim in\u015fa da edilmi\u015ftir. Bat\u0131da cinselli\u011fin tarihsel geli\u015fimine bak\u0131ld\u0131\u011f\u0131nda belirgin olarak \u00fc\u00e7 d\u00f6nemlik bir \u015fema \u00e7izildi\u011fi g\u00f6r\u00fcl\u00fcr.(39)<\/p>\n

Birinci d\u00f6nem, cinselli\u011fin \u00f6zg\u00fcr oldu\u011fu Yunan ve Roma antik \u00e7a\u011f\u0131na tekab\u00fcl eder.(40) \u00d6zellikle antik Yunanda \u00e7\u0131plakl\u0131k \u00f6zg\u00fcrl\u00fckle e\u015f anlaml\u0131d\u0131r.\u00c7\u0131plak insan kamusal alanda rahat\u00e7a d\u00fc\u015f\u00fcncelerini ifade eden ki\u015fidemektir.(41) Sonraki d\u00f6nem H\u0131ristiyan d\u00fc\u015f\u00fcncenin hakim oldu\u011fu bird\u00f6nemdir. \u0130lk kez bu d\u00f6nemde cinselli\u011fe yasaklar konulur, zevke-cinselli\u011fe- yo\u011fun olarak m\u00fcdahale edilir. Bu d\u00f6nemden sonra cinsellik \u00fczerinde konu\u015fulmamaya ba\u015flan\u0131r; ta ki, burjuvazinin cinselli\u011fi kendi hegemonyas\u0131na alana kadar. Burjuvazi cinselli\u011fi H\u0131ristiyan d\u00fc\u015f\u00fcnceden kurtarmak amac\u0131 ile hareket etmez. As\u0131l olarak yapmak istedi\u011fi \u015fey, cinselli\u011fi kendi ama\u00e7lar\u0131 i\u00e7in kullanmakt\u0131r. Dolay\u0131s\u0131yla H\u0131ristiyanl\u0131k ile burjuvazinin cinselli\u011fe bak\u0131\u015f\u0131, ger\u00e7ekte,\u00a0 birbirinden farkl\u0131 de\u011fildir. H\u0131ristiyanl\u0131k g\u00fcnah oldu\u011fu tehdidiyle kendi iktidar\u0131n\u0131 sa\u011flamla\u015ft\u0131rmak i\u00e7in bedeni cinsellik s\u00f6ylemi ile kontrol etmeyi planlarken, kapitalizm de cinselli\u011fi d\u00fczenleyerek sosyal kontrol\u00fcn hesaplar\u0131n\u0131 yapmaktad\u0131r.(42)<\/p>\n

Modern devletin cinsellik s\u00f6ylemini ve onun \u00fczerine in\u015fa etti\u011fi tertibat\u0131 anlayabilmek i\u00e7in,\u00a0 bio-iktidar kavram\u0131n\u0131 tahlil etmek gerekir. Bio-iktidar cinselli\u011fi bast\u0131rma amac\u0131n\u0131n g\u00fcd\u00fclmedi\u011fi, cinselli\u011fin \u00fcretilip bedene n\u00fcfuz etmek i\u00e7in kullan\u0131ld\u0131\u011f\u0131 bir dizi teknik ve stratejiler b\u00fct\u00fcn\u00fcd\u00fcr. Foucault\u2019ya g\u00f6re bio-iktidar burjuva toplumunun en b\u00fcy\u00fck bulu\u015flar\u0131ndan biridir ve kapitalizmin geli\u015fmesinde vazge\u00e7ilemez bir unsurdur.(43) Bio-iktidar ya\u015fama iki bi\u00e7imde m\u00fcdahale etmektedir. Bunlardan bir tanesi bedene bir makine olarak yakla\u015f\u0131r ; bu disiplinci iktidard\u0131r. Amac\u0131 insan bedenini disiplin etmek, yeteneklerini geli\u015ftirmek, uysalla\u015ft\u0131rmak, daha verimli hale getirerek ekonomik denetim sistemleri ile b\u00fct\u00fcnle\u015ftirmektir. Buna Foucault\u00a0\u00a0\u00a0 bedenin anatomi-politi\u011fi demektedir.\u00a0\u00a0\u00a0 \u0130kinci m\u00fcdahale\u00a0 bi\u00e7imi ise, bedeni do\u011fal bir t\u00fcr olarak alan\u00a0 n\u00fcfusun bio-politi\u011fidir.\u00a0 <\/p>\n

Foucault disiplinci iktidar\u0131\u00a0\u00a0\u00a0 \u015f\u00f6yle a\u00e7\u0131klar; \u201c…bir makine olarak beden \u00fczerine merkezile\u015fmi\u015ftir: bedeni disipline etmek, yeteneklerini optimize etmek, g\u00fcc\u00fcn\u00fc ele ge\u00e7irmek, yararl\u0131l\u0131klar\u0131n\u0131n ve yumu\u015fak ba\u015fl\u0131l\u0131klar\u0131n\u0131n\u00a0 paralel b\u00fcy\u00fcmesi, etkinlik sistemleri ile b\u00fct\u00fcnle\u015fmesi ve ekonomik kontrolleri, b\u00fct\u00fcn bunlar\u00a0 disiplin olarak karakterize edilen iktidar prosed\u00fcrleriyle sa\u011flan\u0131r : insan bedenin bir anatomi-politikas\u0131\u00a0 .\u201d\u00a0\u00a0\u00a0 Bio-iktidar\u0131n di\u011fer kutbu hakk\u0131nda da \u015funlar\u0131 s\u00f6yler: \u201cBeden\u00a0\u00a0 ya\u015fam mekanikleri ile donat\u0131lm\u0131\u015ft\u0131r\u00a0 ve biyolojik s\u00fcre\u00e7lerin temeli olarak hizmet eder\u00a0 : \u00fcreme, do\u011fum ve \u00f6l\u00fcm, sa\u011fl\u0131k d\u00fczeyi, ortalama \u00f6m\u00fcr\u00a0 gibi b\u00fct\u00fcn bu durumlarlade\u011fi\u015fimlerine sebep olabilir. Onlar\u0131n denetlenmesi\u00a0 b\u00fct\u00fcn bir m\u00fcdahale serisi ve d\u00fczenleyici kontroller\u00a0\u00a0 taraf\u0131ndan\u00a0 sonu\u00e7land\u0131r\u0131lm\u0131\u015ft\u0131r.\u201d(44)N\u00fcfus sorunu\u00a0 do\u011frudan Foucault\u2019nun\u00a0 cinselli\u011fin tarihi projesini a\u00e7\u0131klamaktad\u0131r. Ger\u00e7ekten, n\u00fcfus, politik bir sorun olarak kabul edilen cinselli\u011fi anlamak i\u00e7in bizi muktedir k\u0131lacak\u00a0 zemindir. Benzer olarak, n\u00fcfus ya da t\u00fcr-beden , bir m\u00fcdahale alan\u0131 olarak do\u011far\u00a0 ve\u00a0 b\u00f6ylece Foucault taraf\u0131ndan \u201cegemenli\u011fin yarg\u0131sal \u00e7at\u0131s\u0131 ard\u0131ndaki iktidar ili\u015fkilerinin yeni k\u00fcmesi\u201d\u00a0\u00a0\u00a0 \u015feklinde kavramla\u015ft\u0131r\u0131lan\u00a0\u00a0\u00a0 y\u00f6netimin, nihai amac\u0131n\u0131 te\u015fkil eder.Foucault\u00a0 bunu\u00a0 \u201cdevletin y\u00f6netimselle\u015fmesi\u201d \u015feklinde tan\u0131mlamaktad\u0131r.(45)Modern devletin s\u0131n\u0131rlar\u0131 i\u00e7inde ya\u015fayan bireyleri istedi\u011fi\u00a0\u00a0\u00a0 \u015fekilde \u015fekillendirebilmesi i\u00e7in- ki bu \u015fekillendirmede cinsellik en iyi ortam\u0131 sa\u011flar-onlar\u0131 \u00f6zne olarak kurmak zorundayd\u0131. Modern devlette \u00f6zne, verili hakikatler vas\u0131tas\u0131yla siyasi, idari ve ekonomik alanlar i\u00e7erisinde kategoriler,s\u0131n\u0131flar ve bazen de bireyler olarak in\u015fa edilmi\u015ftir.\u00a0\u00a0\u00a0 \u0130n\u015fa edilen \u00f6znenin cinselli\u011fi de, yukar\u0131da k\u0131saca bahsedildi\u011fi gibi,\u00a0 \u201cbilimsel- hukuki bir s\u00f6ylem\u201d olarak sunulmu\u015ftur. T\u0131p, din, hukuk ve sosyal politikadaki\u00a0 mikro iktidar uygulamalar\u0131, iktidar\u0131n di\u011fer\u00a0\u00a0\u00a0 \u015fekillerinin ula\u015famayaca\u011f\u0131 bir malzemeyi iktidara sunmaktad\u0131r. Cinsellik \u00fczerindeki s\u00f6ylemler,\u00a0 terapide ,e\u011fitimde ve hukukta uygulanan y\u00f6ntemlerle her\u00a0\u00a0\u00a0 \u015feyi anlatmak zorunda b\u0131rak\u0131lan insan\u0131n \u00fc\u00e7 y\u00fcz y\u0131ld\u0131r hapsoldu\u011fu g\u00fc\u00e7 ili\u015fkilerini \u00fcretmi\u015ftir.(46)\u00d6zetle modern devletin\/iktidar\u0131n cinsellik tertibat\u0131 ile neyi ama\u00e7lad\u0131\u011f\u0131n\u0131 iyi tahlil etmek gerekmektedir.\u00a0 Bu tahlili uzunca bir al\u0131nt\u0131 bahas\u0131na\u00a0 Foucault\u2019ya b\u0131rakmak, yan\u0131lma pay\u0131n\u0131 azaltmak i\u00e7in zaruri g\u00f6r\u00fcnmektedir : \u201cCinselli\u011fi nedensiz, salt bir mekanikli\u011fe yakla\u015ft\u0131r\u0131r g\u00f6r\u00fcnen ikili kar\u015f\u0131tl\u0131klar ( beden-ruh, ten-tin, i\u00e7g\u00fcd\u00fc-ak\u0131l, d\u00fcrt\u00fc-bilin\u00e7) dizisinin arkas\u0131nda Bat\u0131\u2019n\u0131n ba\u015fard\u0131\u011f\u0131\u00a0\u00a0\u00a0 \u015fey, onu yaln\u0131zca ve daha \u00e7ok bir rasyonalite alan\u0131na ba\u011flamas\u0131 de\u011fildi (…) ; o, bizi \u2013biz, bedenimiz, ruhumuz, bireyselli\u011fimiz, tarihimiz-neredeyse tamamen bir\u00a0\u00a0\u00a0 \u015fehvet d\u00fc\u015fk\u00fcnl\u00fc\u011f\u00fc ve arzu mant\u0131\u011f\u0131n\u0131n etkisi alt\u0131na soktu. Ne oldu\u011fumuzu bilmemiz s\u00f6z konusu olur olmaz, art\u0131k bizim i\u00e7in bu mant\u0131k evrensel anahtar rol\u00fc oynamaya ba\u015flad\u0131. Birka\u00e7 on y\u0131ld\u0131r,genetik\u00e7iler, ya\u015fam\u0131 yaln\u0131zca \u00fcremenin tuhaf yetene\u011fine de sahip olan bir d\u00fczenleme olarak\u00a0\u00a0\u00a0 ele\u00a0\u00a0\u00a0 almakla\u00a0\u00a0\u00a0 kalm\u0131yor, ayn\u0131 zamanda\u00a0\u00a0\u00a0 \u00fcreme mekanizmas\u0131nda biyolojik \u00f6\u011feyi devreye sokan \u015feyi, yani yaln\u0131zca canl\u0131lar\u0131n de\u011fil, ayn\u0131 zamanda da ya\u015fam\u0131n matrisini g\u00f6r\u00fcyorlar. Ne var ki ta y\u00fczy\u0131llardan bu yana pek az \u2018bilimsel\u2019 olan ten kuramc\u0131lar\u0131 ve uygulay\u0131c\u0131lar\u0131,insan\u0131 zaten ka\u00e7\u0131n\u0131lmaz ve anla\u015f\u0131l\u0131r bir cinsel etkinli\u011fin \u00e7ocu\u011fu olarak elealm\u0131\u015flard\u0131. Cinsellik, her \u015feyin nedenidir.\u201d(47)<\/p>\n

SONU\u00c7<\/p>\n

Beden konusu, g\u00fcn\u00fcm\u00fcz d\u00fcnyam\u0131zda, spor, estetik sa\u011fl\u0131k, siyaset, hukuk, diyet, porno k\u00fclt\u00fcr\u00fc gibi daha bir\u00e7ok ba\u015fl\u0131k alt\u0131nda\u00a0 kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r.(48) Beden ayd\u0131nlanma d\u00fc\u015f\u00fcncesi ile \u00f6tekile\u015ftirilir, ayn\u0131l\u0131\u011f\u0131n kar\u015f\u0131t\u0131 olarak kabul edilir. Ayn\u0131l\u0131k da anla\u015f\u0131laca\u011f\u0131 \u00fczere\u00a0\u00a0\u00a0 akl\u0131 temsil etmektedir. Ayd\u0131nlanmac\u0131 ak\u0131l\u0131n temeli, d\u00fcnyay\u0131 zihinsel kar\u015f\u0131tl\u0131klara b\u00f6lmektir. Yani d\u00fcnya hep kar\u015f\u0131tl\u0131klar \u00fczerinden alg\u0131lanmaya ba\u015flan\u0131r.\u00d6rne\u011fin \u00f6zne ben olarak konu\u015fland\u0131r\u0131larak \u00f6tekinin kar\u015f\u0131s\u0131na yerle\u015ftirilir,kent k\u0131ra kar\u015f\u0131d\u0131r ya da ak\u0131l bedene.(49)<\/p>\n

Marksist d\u00fc\u015f\u00fcnce do\u011fal insan\u0131n (t\u00fcr olarak varolan insan) i\u015fb\u00f6l\u00fcm\u00fc,bireyselcilik ve kapitalist \u00fcretim tarz\u0131n\u0131n tipik yabanc\u0131la\u015ft\u0131rmas\u0131 ile imha edildi\u011fini iddia etmekte, bunun \u00e7\u00f6z\u00fcm\u00fcn\u00fc \u00f6zel m\u00fclkiyetin yok edilmesine ba\u011flayarak, insan\u0131n par\u00e7alanm\u0131\u015fl\u0131\u011f\u0131n\u0131 \u00e7\u00f6zecek bir sisteme-kom\u00fcnizme-
yaslanmaktad\u0131r. Ayr\u0131ca bu d\u00fc\u015f\u00fcnce ak\u0131l ile beden aras\u0131ndaki \u00e7eli\u015fkinin\u00a0 zihni ve fiziki emek taraf\u0131ndan yok edece\u011fini\u00a0 tasvir etmektedir. Frankfurt Okulu ve ele\u015ftirel teori do\u011fa ile uygarl\u0131k arandaki \u00e7eli\u015fkiye de\u011finmekte, Adorno ve Horkheimer\u00a0 Ayd\u0131nlanman\u0131n Diyalekti\u011finde\u00a0\u00a0\u00a0 \u00a0Avrupa\u2019n\u0131n iki tarihinden bahsetmektedirler. Onlara g\u00f6re Avrupa iki tarihe sahiptir : \u201cBirisi bilinen,
yaz\u0131l\u0131 tarih; di\u011feri de, hi\u00e7 bilinmeyen yeralt\u0131ndaki tarih.\u201d(50)\u0130\u015fte beden Avrupan\u0131n yeralt\u0131ndaki tarihinin i\u00e7erisinde, k\u0131y\u0131da k\u00f6\u015fedekalm\u0131\u015f bir yere sahiptir.\u00a0 Beden salt cinsellik ile kontrol alt\u0131na al\u0131nmam\u0131\u015f, \u00f6zellikle t\u00fcketimin nesnesi haline getirilmi\u015ftir. Avrupa tarihinin b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fcnde beden erkekler taraf\u0131ndan bir g\u00fc\u00e7 simgesi olarak kullan\u0131lm\u0131\u015f,kad\u0131n\u0131n bedeni\u00a0 ara\u00e7 olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. G\u00fcn\u00fcm\u00fczde feminist hareketin etkisi ile kad\u0131n\u0131n k\u0131smi \u00f6zg\u00fcrle\u015fmesi sa\u011flanm\u0131\u015ft\u0131r. \u00d6zellikle porno k\u00fclt\u00fcr\u00fc,ilk ba\u015fta, kad\u0131n\u0131n \u00f6zg\u00fcrce bedenini kullanmas\u0131n\u0131\u00a0\u00a0\u00a0 \u015feklinde anla\u015f\u0131l\u0131rken,
sonralar\u0131 bu da t\u00fcketim k\u00fclt\u00fcr\u00fc sayesinde d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n

Kan\u0131mca, bedeni anlama y\u00f6n\u00fcndeki en iyi okuma hukuk \u00fczerinden yap\u0131labilir. \u00c7\u00fcnk\u00fc hukuk, cinsellikten\u00a0 tutun da daha bir \u00e7ok konuya yasaklamalar getirerek m\u00fcdahale etmektedir. As\u0131nda hukukun as\u0131l \u00fczerinde i\u015fledi\u011fi alan ya\u015famd\u0131r. Hukuk ya\u015fama m\u00fcdahale edebilmek, kontrol edebilmek ve onu i\u015fleyebilmek i\u00e7in bedeni esas almaktad\u0131r. Hukuk fail, ma\u011fdur, tacir, m\u00fcflis, su\u00e7lu ve ak\u0131l hastas\u0131 gibi daha bir\u00e7ok \u00f6znele\u015ftirme kipi ile bedeni kurmaktad\u0131r. Beden bir kez kurulunca, art\u0131k ona\u00a0\u00a0\u00a0 \u015fekil vermek kolayla\u015f\u0131r. Saf\u00a0 bir yasaklama durumu hukukun en g\u00fc\u00e7l\u00fc oldu\u011fu durumdur;hukuk\u00a0\u00a0\u00a0 bu durumda\u00a0\u00a0\u00a0 hi\u00e7bir\u00a0\u00a0\u00a0 \u015fey emretmeyerek\u00a0\u00a0\u00a0 \u00f6zneyi hareketsiz b\u0131rakmaktad\u0131r(51). \u00d6zne b\u00f6yle bir durumda ger\u00e7ek anlamda bir nesne haline gelmektedir. Hukuk \u00f6zneyi i\u00e7ererek, d\u0131\u015flamaktad\u0131r.\u00a0 Bu\u00a0 da\u00a0 en\u00a0 iyi\u00a0 \u015fekilde Kafka\u2019n\u0131n\u00a0 Hukuk \u00d6n\u00fcnde\u00a0 hikayesinde anlatt\u0131\u011f\u0131 ta\u015fral\u0131 adam \u00f6rne\u011finde g\u00f6r\u00fclebilir.(52) Bu hikayenin yorumu i\u00e7in Giorgio Agamben\u2019e kulak vermek gerekir. B\u00f6ylece ne demek istedi\u011fimizi daha iyi ifade etmi\u015f oluruz.Agamben\u2019 e g\u00f6re, \u201c ta\u015fral\u0131 adam, hukukun potansiyeline teslim\/havale ediliyor; \u00e7\u00fcnk\u00fc hukuk ta\u015fral\u0131 adamdan hi\u00e7bir\u00a0\u00a0\u00a0 \u015fey talep etmiyor. Egemen istisna tablosuna g\u00f6re, hukuk, ta\u015fral\u0131 adam i\u00e7in ge\u00e7ersizli\u011fiyle ge\u00e7erlidir ve ta\u015fral\u0131 adam\u0131, kendisinin d\u0131\u015f\u0131na terk ederek yasak alan\u0131nda tutuyor. Sadece ta\u015fral\u0131 adam\u0131n mukadderat\u0131 olan bu a\u00e7\u0131k kap\u0131, bu adam\u0131, d\u0131\u015flayarak i\u00e7liyor ve i\u00e7leyerek d\u0131\u015fl\u0131yor. Ve i\u015fte her t\u00fcrl\u00fc yasan\u0131n zirvesi ve k\u00f6k\u00fc de budur.\u201d(53) G\u00f6r\u00fclece\u011fi gibi hukuk bizi yasaklar alan\u0131nda tutarak\u00a0 bedenlerimiz \u00fczerindeki otoritesini daimi k\u0131lmaya \u00e7al\u0131\u015fmaktad\u0131r.\u00a0 Bu daimi k\u0131lma \u00e7abas\u0131, modern devletin ara\u00e7sal hukukundan \u00f6nce din ve monar\u015fi ile yap\u0131lmaktayd\u0131.Kral\u0131n kutsanm\u0131\u015f bedeninin la\u011fvedilmesiyle bu g\u00fcc\u00fc Cumhuriyet ele ge\u00e7irmi\u015f oldu. Bunun zemini,\u00a0 anayasalara konulan \u201ctek ve b\u00f6l\u00fcnmezlik\u201d\u00a0 d\u00fcsturu ile sa\u011flanmaya \u00e7al\u0131\u015f\u0131ld\u0131. Kral\u0131n bedeni ulusun bedeninde v\u00fccut buldu. B\u00f6ylece egemenli\u011fin asli sahibi olan ulus, bedeninin y\u00f6netimini yetkili temsilcilerine devretti. Ancak zaman i\u00e7erisinde temsilciler, sanki kendilerinin ba\u011f\u0131ms\u0131z bir bedeni varm\u0131\u015f gibi davranmaya ba\u015flad\u0131lar.Burjuvazinin parlamentoya soktu\u011fu k\u00fc\u00e7\u00fck burjuvazi, devrald\u0131\u011f\u0131 yetkinin asli kayna\u011f\u0131n\u0131 unutuverdi\u00a0 ya da o kayna\u011f\u0131n zaten kendisi bir kurmaca \u00fcr\u00fcn\u00fcyd\u00fc. Ger\u00e7ekte hi\u00e7 varolmayan bir yarat\u0131m\u0131n- ulusun- burjuvaziye sa\u011flad\u0131\u011f\u0131 bir yarar olmal\u0131yd\u0131. Ku\u015fkusuz bu yarar,\u00a0\u00a0 burjuvazinin s\u0131n\u0131f iktidar\u0131n\u0131 g\u00f6zlerden\u00a0 uzak tutmas\u0131ndan ba\u015fka bir\u00a0\u00a0\u00a0 \u015fey de\u011fildir. A\u011fao\u011fullar\u0131\u2019n\u0131n dedi\u011fi gibi, \u201cegemenli\u011fin sosyo-ekonomik farkl\u0131l\u0131klar\u0131\u00a0 d\u0131\u015flayan ulus kavram\u0131n\u0131n i\u00e7ine yerle\u015ftirilmesi, devlet g\u00fcc\u00fcn\u00fc ele ge\u00e7iren burjuvazinin s\u0131n\u0131f iktidar\u0131n\u0131 g\u00f6zlerden uzak tutmas\u0131n\u0131 kolayla\u015ft\u0131r\u0131r.\u201d(54)<\/p>\n

D\u0130PNOTLAR<\/p>\n

\u2217 Bu\u00a0 makelenin yaz\u0131m a\u015famas\u0131nda, g\u00f6r\u00fc\u015flerini benimle payla\u015fan ve konuya nas\u0131l yakla\u015f\u0131lmas\u0131 gerekti\u011fi hakk\u0131nda bana yol g\u00f6steren sevgili hocam Do\u00e7. Dr. Mithat Sancar\u2019a;getirdi\u011fi s\u0131k\u0131 ve bir o kadar yarat\u0131c\u0131 ele\u015ftirileriyle beni bazen k\u00f6\u015feye s\u0131k\u0131\u015ft\u0131ran, de\u011ferli meslekta\u015f\u0131m ve hocam Dr. Onur Karahano\u011fullar\u0131\u2019na te\u015fekk\u00fcr\u00fc bir bor\u00e7 bilirim.
** Ankara \u00dcni. Hukuk Fak. \u00c7evre Hukuku Anabilim Dal\u0131 Ara\u015ft\u0131rma G\u00f6revlisi.
1 Lynn Hunt, \u201cGiri\u015f\u201d,\u00a0\u00a0\u00a0 Erotizm ve Politika, Haz.Lynn Hunt, \u00c7ev.Ay\u015fe Lahur K\u0131rtun\u00e7,Kabalc\u0131 Yay., \u0130stanbul 1996, s.9.
2 Kral\u0131n iki bedeni hakk\u0131nda \u015fimdiye\u00a0 kadar yaz\u0131lm\u0131\u015f en m\u00fckemmel kaynak oldu\u011fu ittifakla kabul g\u00f6ren kitap i\u00e7in bkz. Ernst H. Kantorowicz,\u00a0\u00a0\u00a0 The King\u2019s Two Bodies \u2013A Studuy in Mediaeval Political Theology, Second Pub., Princton University Press, New Jersey 1985.
3 Bu ilke bug\u00fcn b\u00fct\u00fcn cumhuriyetlerde vazge\u00e7ilmez bir yere sahiptir. Cumhuriyetin vazge\u00e7emedi\u011fi ya da vazge\u00e7emeyece\u011fi\u00a0 yegane ilke budur. \u00c7\u00fcnk\u00fc bu ilke, onun varl\u0131k sebebini a\u00e7\u0131klamaktad\u0131r : Bir B\u00fct\u00fcn Olarak Toplumun Kendisini. Toplumsal beden d\u00fc\u015f\u00fcncesi bir anlamda, anayasal a\u00e7\u0131dan monar\u015fiye ve monark\u2019a kar\u015f\u0131 bir zaferi temsil eder. Ancak iktidar a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda de\u011fi\u015fen \u00e7ok fazla bir \u015fey yoktur, \u00e7\u00fcnk\u00fc iktidar bedene hakim olma azminden hi\u00e7bir \u015fey yitirmemi\u015ftir. Bu konuda k\u0131sa, ama vurucu bir makale i\u00e7in bkz. Michel Foucault, \u201c\u0130ktidar ve Beden\u201d, \u0130ktidar\u0131n G\u00f6z\u00fc,\u00a0 Michel Foucault, \u00c7ev. I\u015f\u0131k Erg\u00fcden, Haz. Ferda Keskin, Se\u00e7me Yaz\u0131lar 4, Ayr\u0131nt\u0131 Yay., \u0130stanbul 2003, s.38-47.\u00a0
4 Michel Foucault,\u00a0 Cinselli\u011fin Tarihi,\u00a0 C.\u00a0 I,\u00a0\u00a0\u00a0 \u00c7ev.\u00a0 H\u00fclya\u00a0 U\u011fur Tanr\u0131\u00f6ven, Ayr\u0131nt\u0131 Yay., \u0130stanbul 2003, s.90-93.
5 Norbert Elias, modern toplumun olu\u015fmas\u0131yla birlikte \u00f6l\u00fc bedene yakla\u015f\u0131m\u0131n da de\u011fi\u015fti\u011fini s\u00f6ylemektedir.\u00d6nceki d\u00f6nemlerde kamusal bir niteli\u011fe sahip olan \u00f6l\u00fcm ve \u00f6l\u00fc beden, uygarla\u015fma ile birlikte \u00f6zelle\u015fmi\u015f bir nitelik sergiler. Elias\u00a0\u00a0\u00a0 \u015f\u00f6yle demektedir : \u201c\u0130nsanl\u0131k tarihinin hi\u00e7bir d\u00f6neminde \u00f6l\u00fcm hijyenik bir bi\u00e7imde sosyal hayat\u0131n geri plan\u0131na ta\u015f\u0131nmam\u0131\u015ft\u0131r. Daha \u00f6nce hi\u00e7bir d\u00f6nemde insan cesedi, \u00f6l\u00fcm d\u00f6\u015fe\u011finden mezara, bu kadar
korkusuz ve teknik bir m\u00fckemmellikle ta\u015f\u0131n\u0131lmam\u0131\u015ft\u0131r.\u201d\u00a0 Norbert Elias, The\u00a0 Loneliness Of The Dying, Trans. E. Jephcott, Blackwell, Oxford 1992, s.23\u2019den aktaran Emre I\u015f\u0131k, Beden ve Toplum Kuram\u0131-\u00f6zne sosyolojisinden beden sosyolojisine, Ba\u011flam Yay., \u0130stanbul 1998,s.136-137.
6 Homeros, \u0130lyada, \u00c7ev. Azrat Erhat\/A. Kadir, Can Yay., \u0130stanbul (tarihsiz).
7 Bkz. I\u015f\u0131k, Beden ve Toplum… , s.99.
8 Ibid. ; Ayd\u0131nlanman\u0131n kurucu filozoflar\u0131\u00a0 \u2018ak\u0131l\u0131n\u2019 egemenli\u011fini kurarak dinin egemenli\u011finin sona erece\u011fi ve herkesin\u00a0 \u2018\u00f6zg\u00fcr\u2019\u00a0 olaca\u011f\u0131 bir d\u00fcnya tasarlam\u0131\u015flard\u0131. Ayd\u0131nlanma hareketi ile ama\u00e7lad\u0131klar\u0131, insanlar\u0131 o k\u00f6t\u00fc, i\u011fren\u00e7 \u2018eski d\u00fczen\u2019den kurtararak,\u00a0 \u2018akl\u0131n egemen oldu\u011fu\u2019\u00a0\u00a0 iyi , g\u00fczel bir d\u00fczene sokmakt\u0131. Ancak beklenilen sonu\u00e7 elde edilemedi. Horkheimer’in s\u00f6zleri ile ifade edilecek olursa: \u201c Ayd\u0131nlanma filozoflar\u0131(n\u0131n) (…) sonu\u00e7ta \u00f6ld\u00fcrd\u00fckleri, kendi \u00e7abalar\u0131n\u0131n g\u00fc\u00e7 kayna\u011f\u0131 olan metafizik ve nesnel ak\u0131l kavram\u0131 oldu. Ger\u00e7e\u011fin do\u011fmas\u0131n\u0131 alg\u0131lama ve hayat\u0131m\u0131za y\u00f6n verecek ilkeleri belirleme arac\u0131 olarak ak\u0131l kavram\u0131 bir yana at\u0131lm\u0131\u015ft\u0131.\u201d Bkz. Max Horkheimer, Ak\u0131l Tutulmas\u0131, \u00c7ev. Orhan Ko\u00e7ak, 4. Bask\u0131, Metis Yay.,
\u0130stanbul 1998, s.69.
9 I\u015f\u0131k, Beden…, s.107.
10 Michel Foucault, \u201c \u2018Omnes et Singulatim\u2019 : Siyasi Akl\u0131n Bir Ele\u015ftirisine Do\u011fru\u201d, \u00d6zne ve \u0130ktidar, Michel Foucault, \u00c7ev. I\u015f\u0131k Erg\u00fcden\/Osman Ak\u0131nhay, Haz. Ferda Keskin, Se\u00e7me Yaz\u0131lar 2, 1. Bas\u0131m, Ayr\u0131nt\u0131 Yay., \u0130stanbul 2000, s.27.
11 Ibid., s.28-31.
12Michel Foucault, \u201cCinsellik ve iktidar\u201d, Entelekt\u00fcelin Siyasi\u00a0\u00a0\u00a0 \u0130\u015flevi, Michel Foucault,\u00c7ev.I\u015f\u0131k Erg\u00fcden\/Osman Ak\u0131nhay\/Ferda Keskin, Haz. Ferda Keskin, Se\u00e7me Yaz\u0131lar 1, Ayr\u0131nt\u0131 Yay., \u0130stanbul 2000, s.227.
13 Ibid., s.229.
14 Michel Foucault, \u201cAyd\u0131nlanma Nedir?\u201d,\u00a0\u00a0\u00a0 \u00d6zne ve\u00a0\u00a0\u00a0 \u0130ktidar, Michel Foucault, \u00c7ev. I\u015f\u0131k Erg\u00fcden\/Osman Ak\u0131nhay, Haz. Ferda Keskin, Se\u00e7me Yaz\u0131lar 2, 1. Bas\u0131m, Ayr\u0131nt\u0131 Yay., \u0130stanbul 2000, s.171.
15 Ahmet \u00c7i\u011fdem, Ayd\u0131nlanma D\u00fc\u015f\u00fcncesi, 1. Bask\u0131, \u0130leti\u015fim Yay., \u0130stanbul 1997, s.13-14.\u00a0
16 \u201c(…)On sekizinci y\u00fczy\u0131ldan itibaren kapitalist ve sanayi toplumlar\u0131 kadar onlara e\u015flik eden ve onlar\u0131 destekleyen modern devlet bi\u00e7imleri de dinsel pastoralli\u011fin uygulamaya koydu\u011fu bireyle\u015ftirici y\u00f6ntemlere, mekanlara, \u00f6zellikle prosed\u00fcrlere ihtiya\u00e7 duydular.Belki dinsel kurumlar\u0131n g\u00f6revine son verilmi\u015f olsa da (…) devlet ayg\u0131t\u0131n\u0131n laik \u00e7er\u00e7evesine pastoral teknikler yerle\u015ftirildi ,hatta \u00e7o\u011falt\u0131ld\u0131 ve yay\u0131ld\u0131.\u201d Bkz. Michel Foucault, \u201c Analitik siyaset felsefesi\u201d,\u00a0\u00a0\u00a0 Entelekt\u00fcelin Siyasi\u00a0\u00a0\u00a0 \u0130\u015flevi, Michel Foucault,\u00c7ev.I\u015f\u0131k Erg\u00fcden\/Osman Ak\u0131nhay\/Ferda Keskin, Haz. Ferda Keskin, Se\u00e7me Yaz\u0131lar 1, Ayr\u0131nt\u0131 Yay., \u0130stanbul 2000, s.213.
17 I\u015f\u0131k, Beden…, s.120-121.
18 Mehmet Ali A\u011fao\u011fullar\u0131\/Levent K\u00f6ker, \u0130mparatorluktan Tanr\u0131 Devlete, 3. Bask\u0131,\u00a0 \u0130mge Kitabevi, Ankara 1998, s.108.
19 Ibid.
20 Ibid.
21 Ibid., s.109.
22 Ibid., s.110.
23 Bu konuda ayr\u0131nt\u0131l\u0131 a\u00e7\u0131klama i\u00e7in bkz. Ibid., s.113-145.
24 Gelasius\u2019un \u00f6\u011fretisinin temeli,\u00a0 ruhani otoriteyi temsil eden Kilise ile d\u00fcnyevi iktidar\u0131 temsil eden devletin birbirlerinden ayr\u0131 alanlarda d\u00fcnyay\u0131 kendi ama\u00e7lar\u0131na g\u00f6re y\u00f6netti\u011fi d\u00fc\u015f\u00fcncesidir.
25 A\u011fao\u011fullar\u0131\/K\u00f6ker, \u0130mparatorluktan…, s.175.
26 Ibid., s.219-222. Ayr\u0131ca bkz. Mehmet Ali A\u011fao\u011fullar\u0131, \u201c \u2018Halk Ya da Ulus Egemenli\u011fi\u2019nin Kuramsal Temelleri \u00dczerine Birka\u00e7 D\u00fc\u015f\u00fcnce\u201d, SBFD, C.XLI, No. 1-4, Ocak-Aral\u0131k 1986, s.134.
27\u00a0\u00a0\u00a0 \u0130lk kez kraldan ayr\u0131 bir ulus d\u00fc\u015f\u00fcncesi\u00a0 \u0130ngiltere\u2019de 1640 Devrimi ile olu\u015fmu\u015f olmas\u0131na ra\u011fmen, ulus-devlet ve bu devlete kaynakl\u0131k eden ulus d\u00fc\u015f\u00fcncesi Amerikan ve Frans\u0131z Devrimleriyle sa\u011flamla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Bu\u00a0 makalede , biz, Frans\u0131z Devrimini temel alarak konuyu i\u015fledik. 1789\u2019a kadar Fransa\u2019da monar\u015fik devlet kar\u015f\u0131s\u0131nda ba\u011f\u0131ms\u0131z bir ulus kavram\u0131ndan bahsedilebilirse bile, monar\u015fik ideoloji\u00a0 kral ile ulusu \u00f6zde\u015fle\u015ftiren bir s\u00f6ylemi tekrarl\u0131yordu.Bu anlamda XIV. Louis\u2019nin s\u00f6zleri manidard\u0131r : \u201c Fransa\u2019da ulus kendi ba\u015f\u0131na bir beden olu\u015fturmaz, t\u00fcm\u00fcyle kral\u0131n ki\u015fili\u011finin i\u00e7inde yer al\u0131r.\u201d Aktaran bkz. A\u011fao\u011fullar\u0131, \u201c Halk Ya Da Ulus…\u201d, s. 138.
28 Ulusun monark\u0131n yerini almas\u0131n\u0131 1789 Devrimi ile a\u00e7\u0131klad\u0131k. \u0130\u015fte bunun hukuki g\u00f6r\u00fcn\u00fcm\u00fc de Cumhuriyetin tek ve b\u00f6l\u00fcnmez oldu\u011funun Anayasaya konulmas\u0131d\u0131r. G\u00fcn\u00fcm\u00fczde de b\u00fct\u00fcn ulus-devletlerde bu ilke anayasalarda yer almaktad\u0131r. Bu da toplumun bedeninin kral\u0131n, prensin, devlet ba\u015fkan\u0131n\u0131n ve cumhurba\u015fkan\u0131n\u0131n bedeninin yerine ge\u00e7ti\u011fini kan\u0131tlar.
29 Michel Foucault, Hapishanenin Do\u011fu\u015fu, \u00c7ev. Mehmet Ali K\u0131l\u0131\u00e7bay, 2. Bask\u0131, \u0130mge Yay.,Ankara 2000, s.66 ; A\u011fao\u011fullar\u0131, \u201cHalk Ya Da Ulus…\u201d, s. 138.\u00a0
30 A\u011fao\u011fullar\u0131, \u201cHalk Ya Da Ulus…\u201d, s. 138.
31 XV. Louis parlamentoda yapt\u0131\u011f\u0131 bir konu\u015fmada, bu d\u00fc\u015f\u00fcnceyi t\u00fcm a\u00e7\u0131kl\u0131\u011f\u0131 ile ifade etmi\u015ftir : \u201cMonarktan ayr\u0131 bir beden yap\u0131lma utanmazl\u0131\u011f\u0131 g\u00f6sterilen ulusa ili\u015fkin haklar ve \u00e7\u0131karlar,zorunlu olarak benimkilerle birle\u015fmi\u015ftir ve yaln\u0131zca benim ellerimde bulunur. Ne krall\u0131\u011f\u0131m i\u00e7inde ortak y\u00fck\u00fcml\u00fcl\u00fcklerle \u00f6devlerin do\u011fal ili\u015fkisini bir direni\u015f konfederasyonuna d\u00f6n\u00fc\u015ft\u00fcrecek bir ortakl\u0131\u011f\u0131n olu\u015fmas\u0131na, ne de monar\u015finin i\u00e7ine uyumu bozmaktan ba\u015fka bir \u015fey yapmayacak olan d\u00fc\u015fsel bir bedenin girmesine izin veririm\u201d\u00a0 J.Y. Guimar, I\u2019Ideologie nationale-nation, representation, propriete, Paris, editions Champ Libre, 1974, s.39\u2019dan\u00a0 aktaran A\u011fao\u011fullar\u0131, \u201cHalk Ya Da Ulus…\u201d, s. 139.
32 Sergio Bertelli, The King\u2019s Body, Tran. R. Burr L\u0131tchfield, The Pennsyvania University Press, Pennsylvania 2001, s.1.
33 Paul Connerton, Toplumlar\u00a0 nas\u0131l an\u0131msar?, \u00c7ev. Alaeddin \u015eenel, Ayr\u0131nt\u0131 Yay.,\u00a0 \u0130stanbul 1999, s.16.
34 Ibid., s.17-18.
35 Bryan S. Turner, \u201cRecent Developments in the Theory of the Body\u201d,The Body-Social Process and Cultural Theory, Ed. M. Featherstone\/M.Hepworth\/B.S.\u00a0 Turner, Sage Publication, London 1993, s. 2.
36 Ensest yasa\u011f\u0131 k\u00fclt\u00fcr\u00fcn bir kayna\u011f\u0131 olarak kabul edilmi\u015ftir. Ensest yasa\u011f\u0131n\u0131n do\u011fadan k\u00fclt\u00fcre ge\u00e7i\u015fin bir arac\u0131 oldu\u011fu ve hatta bu ilelemenin ta kendisi oldu\u011fu s\u00f6ylenmektedir. Bkz.Cahit Can,\u00a0\u00a0\u00a0 Toplumsal\u00a0\u00a0\u00a0 \u0130nsan\u0131n Evrensel Do\u011fas\u0131 ve Cinsel Su\u00e7lar, Se\u00e7kin Yay., Ankara 2002, s.34.
37 Turner, \u201cRecent Developments in…\u201d, s. 5.
38 Bkz. Scott Lash, \u201c Genelogy and the Body : Foucault\/Deleuze\/Nietzche\u201d, The Body-Social Process and Cultural Theory, Ed. M. Featherstone\/M.Hepworth\/B.S.\u00a0 Turner, Sage Publication, London 1993, s.259-260.
39 Foucault, \u201cCinsellik ve…\u201d, s.223.
40 Michel Foucault, \u201cCinsellik ve siyaset\u201d, \u0130ktidar\u0131n G\u00f6z\u00fc,\u00a0 \u00c7ev. I\u015f\u0131k Erg\u00fcden, Haz. Ferda Keskin, Se\u00e7me Yaz\u0131lar 4, Ayr\u0131nt\u0131 Yay., \u0130stanbul 2003, s.238.
41 Bu konuda ayr\u0131nt\u0131l\u0131 bilgi i\u00e7in bkz.Richard Sennett, Ten ve Ta\u015f-Bat\u0131 Uygarl\u0131\u011f\u0131nda Beden ve \u015eehir, \u00c7ev. Tuncay Birkan, Metis Yay., \u0130stanbul 2002, s.25-57.
42 Turner, \u201cRecent Developments in…\u201d, s. 15.
43 Ferda Keskin, \u201c\u00d6zne ve\u00a0\u00a0\u00a0 \u0130ktidar\u201d, \u00a0\u00a0\u00a0 \u00d6zne ve\u00a0\u00a0\u00a0 \u0130ktidar, Michel Foucault, \u00c7ev. I\u015f\u0131k Erg\u00fcden\/Osman Ak\u0131nhay, Haz. Ferda Keskin, Se\u00e7me Yaz\u0131lar 2, 1. Bas\u0131m, Ayr\u0131nt\u0131 Yay., \u0130stanbul 2000, s.17. ; Foucault, \u201c\u0130ktidar ve…\u201d, s.41.44 Aktaran Michael Donnelly, \u201cOn foucault\u2019s uses of the nation \u2018biopower\u2019\u201d,\u00a0\u00a0\u00a0 Michel Foucault, Philosopher,\u00a0\u00a0\u00a0 \u00c7ev. Timothy J. Armstrong, Harvester\u00a0 Wheatsheaf ,\u00a0\u00a0 New York\u00a0 1992, s.200.
45\u00a0\u00a0\u00a0 Ibid., s. 201. Foucault y\u00f6netimsellik kavram\u0131 ile \u015funu kasteder : \u201c 1- Hedefi n\u00fcfus, temel bilgi bi\u00e7imi ekonomi politik ve esas teknik ara\u00e7lar\u0131 g\u00fcvenlik ayg\u0131tlar\u0131 olan bu \u00e7ok spesifik; ama karma\u015f\u0131k iktidar bi\u00e7iminin uygulanmas\u0131n\u0131 sa\u011flayan kurumlar, prosed\u00fcrler, analizler ve d\u00fc\u015f\u00fcnceler, hesaplar ve taktiklerden olu\u015fan b\u00fct\u00fcn, 2- Bir yandan t\u00fcm spesifik y\u00f6netim ayg\u0131tlar\u0131 dizisinin olu\u015fumu, \u00f6te yandan da t\u00fcm bir bilgi kompleksinin geli\u015fimiyle sonu\u00e7lanan ve y\u00f6netim olarak adland\u0131r\u0131labilecek bu iktidar t\u00fcr\u00fcn\u00fc uzun bir s\u00fcre i\u00e7inde ve t\u00fcm Bat\u0131\u2019da di\u011fer t\u00fcm bi\u00e7imler \u00fczerinde \u00fcst\u00fcnl\u00fck kurmaya g\u00f6t\u00fcren e\u011filim, 3- On be\u015finci ve on alt\u0131nc\u0131 y\u00fczy\u0131lda idari devlete d\u00f6n\u00fc\u015fm\u00fc\u015f olan orta\u00e7a\u011f adalet devletinin yava\u015f yava\u015f y\u00f6netimselle\u015fti\u011fi s\u00fcre\u00e7 ya da s\u00fcre\u00e7ler\u201d Bkz. Michel Foucault, Y\u00f6netimsellik\u201d, Entelekt\u00fcelin Siyasi \u0130\u015flevi, Michel Foucault,\u00c7ev.I\u015f\u0131k Erg\u00fcden\/Osman Ak\u0131nhay\/Ferda Keskin, Haz. Ferda Keskin, Se\u00e7me Yaz\u0131lar 1, Ayr\u0131nt\u0131 Yay., \u0130stanbul 2000, s.285.
46 Martin Hewitt, \u201cBio- Politics and Social Policy : Foucault\u2019s Account Of Welfare\u201d,\u00a0 The Body-Social Process and Cultural Theory, Ed. M. Featherstone\/M.Hepworth\/B.S.\u00a0 Turner, Sage Publication, London 1993, s.227.
47 Foucault, Cinselli\u011fin Tarihi, s.62.
48 Emre I\u015f\u0131k, \u201cToplumsal teoride Beden : Beden Tekniklerinden \u015eizo-analize\u201d, Toplumbilim-G\u0131lles Deleuze \u00d6zel Say\u0131s\u0131, Say\u0131 5, Kas\u0131m 1996, Ba\u011flam Yay., s.31.
49 Ibid., s.36 ; I\u015f\u0131k, Beden …, s.98-102.
50\u00a0 Aktaran Turner, \u201cRecent Developments in…\u201d, s.15.
51 Giorgio Agamben,\u00a0\u00a0\u00a0 Kutsal\u00a0\u00a0\u00a0 \u0130nsan : Egemen \u0130ktidar ve \u00c7\u0131plak Hayat, \u00c7ev. \u0130smail T\u00fcrkmen, Ayr\u0131nt\u0131 Yay., \u0130stanbul 2001, s.71.
52 Franz Kafka, \u201cHukuk \u00d6n\u00fcnde\u201d, Hikayeler, Franz Kafka, \u00c7ev. Kamuran \u015eipal, Cem Yay. \u0130stanbul 2000.
53 Agamben, Kutsal \u0130nsan…, s.71.
54 Mehmet Ali A\u011fao\u011fullar\u0131, \u201cUlusun egemenli\u011finden temsilcilerin egemenli\u011fine\u201d, Radikal \u0130ki Gazetesi, 25 Nisan 2004.<\/p>\n

KAYNAK\u00c7A <\/p>\n

AGAMBEN Giorgio,\u00a0\u00a0\u00a0 Kutsal\u00a0\u00a0\u00a0 \u0130nsan : Egemen \u0130ktidar ve \u00c7\u0131plak Hayat,\u00c7ev. \u0130smail T\u00fcrkmen, Ayr\u0131nt\u0131 Yay., \u0130stanbul 2001.A\u011eAO\u011eULLARI Mehmet Ali \/Levent K\u00d6KER,\u00a0\u00a0\u00a0 \u0130mparatorluktan Tanr\u0131 Devlete, 3. Bask\u0131,\u00a0 \u0130mge Kitabevi, Ankara 1998. A\u011eAO\u011eULLARI Mehmet Ali , \u201c \u2018Halk Ya da Ulus Egemenli\u011fi\u2019nin Kuramsal Temelleri \u00dczerine Birka\u00e7 D\u00fc\u015f\u00fcnce\u201d, SBFD, C.XLI, No. 1-4, Ocak-Aral\u0131k 1986, s.131-152. AGAO\u011eULLARI\u00a0 Mehmet Ali, \u201cUlusun egemenli\u011finden temsilcilerin egemenli\u011fine\u201d, Radikal \u0130ki Gazetesi, 25 Nisan 2004. BERTELL\u0130 Sergio,\u00a0\u00a0\u00a0 The King\u2019s Body, Tran. R. Burr L\u0131tchfield, The Pennsyvania University Press, Pennsylvania 2001.
CAN Cahit , Toplumsal \u0130nsan\u0131n Evrensel Do\u011fas\u0131 ve Cinsel Su\u00e7lar, Se\u00e7kin Yay., Ankara 2002.
CONNERTON Paul,\u00a0\u00a0\u00a0 Toplumlar nas\u0131l an\u0131msar?, \u00c7ev. Alaeddin\u00a0\u00a0\u00a0 \u015eenel, Ayr\u0131nt\u0131 Yay.,\u00a0 \u0130stanbul 1999.
\u00c7\u0130\u011eDEM Ahmet, Ayd\u0131nlanma D\u00fc\u015f\u00fcncesi, 1. Bask\u0131, \u0130leti\u015fim Yay., \u0130stanbul 1997.
DONNELLY Michael, \u201cOn foucault\u2019s uses of the nation \u2018biopower\u2019\u201d,Michel Foucault, Philosopher, \u00c7ev. Timothy J. Armstrong, Harvester Wheatsheaf ,\u00a0 New York\u00a0\u00a0 1992, s.199-203.
FOUCAULT Michel, Hapishanenin Do\u011fu\u015fu, \u00c7ev. Mehmet Ali K\u0131l\u0131\u00e7bay, 2.Bask\u0131, \u0130mge Yay., Ankara 2000.
FOUCAULT Michel, \u201c\u0130ktidar ve Beden\u201d,\u00a0\u00a0\u00a0 \u0130ktidar\u0131n G\u00f6z\u00fc,\u00a0 \u00c7ev. I\u015f\u0131k Erg\u00fcden, Haz. Ferda Keskin, Se\u00e7me Yaz\u0131lar 4, Ayr\u0131nt\u0131 Yay., \u0130stanbul 2003, s.38-47.
FOUCAULT Michel,\u00a0 Cinselli\u011fin Tarihi, C. I,\u00a0 \u00c7ev. H\u00fclya U\u011fur Tanr\u0131\u00f6ven,Ayr\u0131nt\u0131 Yay.,\u00a0 \u0130stanbul 2003.
FOUCAULT Michel, \u201c \u2018Omnes et Singulatim\u2019 : Siyasi Akl\u0131n Bir Ele\u015ftirisine Do\u011fru\u201d, \u00d6zne ve \u0130ktidar, Michel Foucault, \u00c7ev. I\u015f\u0131k Erg\u00fcden\/Osman Ak\u0131nhay, Haz. Ferda Keskin, Se\u00e7me Yaz\u0131lar 2, 1. Bas\u0131m, Ayr\u0131nt\u0131 Yay.,\u0130stanbul 2000.
FOUCAULT Michel, \u201cCinsellik ve iktidar\u201d,\u00a0\u00a0\u00a0 Entelekt\u00fcelin Siyasi\u00a0\u00a0\u00a0 \u0130\u015flevi,Michel Foucault,\u00c7ev.I\u015f\u0131k Erg\u00fcden\/Osman Ak\u0131nhay\/Ferda Keskin, Haz. Ferda Keskin, Se\u00e7me Yaz\u0131lar 1, Ayr\u0131nt\u0131 Yay., \u0130stanbul 2000.
FOUCAULT Michel , \u201cAyd\u0131nlanma Nedir?\u201d,\u00a0\u00a0\u00a0 \u00d6zne ve\u00a0\u00a0\u00a0 \u0130ktidar, Michel Foucault, \u00c7ev. I\u015f\u0131k Erg\u00fcden\/Osman Ak\u0131nhay, Haz. Ferda Keskin, Se\u00e7me Yaz\u0131lar 2, 1. Bas\u0131m, Ayr\u0131nt\u0131 Yay., \u0130stanbul 2000.
FOUCAULT Michel, \u201cY\u00f6netimsellik\u201d, Entelekt\u00fcelin Siyasi \u0130\u015flevi, Michel Foucault,\u00c7ev.I\u015f\u0131k Erg\u00fcden\/Osman Ak\u0131nhay\/Ferda Keskin, Haz. Ferda Keskin, Se\u00e7me Yaz\u0131lar 1, Ayr\u0131nt\u0131 Yay., \u0130stanbul 2000.
FOUCAULT Michel , \u201cCinsellik ve siyaset\u201d,\u00a0\u00a0\u00a0 \u0130ktidar\u0131n G\u00f6z\u00fc, Michel Foucault, \u00c7ev. I\u015f\u0131k Erg\u00fcden, Haz. Ferda Keskin, Se\u00e7me Yaz\u0131lar 4,Ayr\u0131nt\u0131 Yay., \u0130stanbul 2003.
HEWITT Martin, \u201cBio- Politics and Social Policy : Foucault\u2019s Account Of Welfare\u201d,\u00a0 The Body-Social Process and Cultural Theory, Ed. M.Featherstone\/M.Hepworth\/B.S.\u00a0 Turner, Sage Publication, London 1993.
HOMEROS, \u0130lyada, \u00c7ev. Azrat Erhat\/A. Kadir, Can Yay., \u0130stanbul.
HORKHEIMER Max, Ak\u0131l Tutulmas\u0131, \u00c7ev. Orhan Ko\u00e7ak, 4. Bask\u0131, Metis Yay., \u0130stanbul 1998.
HUNT Lynn, \u201cGiri\u015f\u201d,\u00a0\u00a0\u00a0 Erotizm ve Politika, Haz.Lynn Hunt, \u00c7ev.Ay\u015fe Lahur K\u0131rtun\u00e7, Kabalc\u0131 Yay., \u0130stanbul 1996.
I\u015eIK Emre, Beden ve Toplum Kuram\u0131-\u00f6zne sosyolojisinden beden sosyolojisine, Ba\u011flam Yay., \u0130stanbul 1998.
I\u015eIK Emre, \u201cToplumsal teoride Beden : Beden Tekniklerinden\u00a0\u00a0\u00a0 \u015eizo-analize\u201d,\u00a0 Toplumbilim-G\u0131lles Deleuze \u00d6zel Say\u0131s\u0131, Say\u0131 5, Kas\u0131m 1996, Ba\u011flam Yay\u0131nlar\u0131.
KAFKA Franz , \u201cHukuk \u00d6n\u00fcnde\u201d, Hikayeler, Franz Kafka, \u00c7ev. Kamuran \u015eipal, Cem Yay. \u0130stanbul 2000.
KANTOROWICZ Ernst H.,\u00a0\u00a0\u00a0 The King\u2019s Two Bodies \u2013A Studuy in Mediaeval Political Theology, Second Pub., Princton University Press,New Jersey 1985.
KESK\u0130N Ferda, \u201c\u00d6zne ve \u0130ktidar\u201d, \u00d6zne ve \u0130ktidar, Michel Foucault, \u00c7ev.I\u015f\u0131k Erg\u00fcden\/Osman Ak\u0131nhay, Haz. Ferda Keskin, Se\u00e7me Yaz\u0131lar 2, 1. Bas\u0131m, Ayr\u0131nt\u0131 Yay., \u0130stanbul 2000.
LASH Scott, \u201c Genelogy and the Body : Foucault\/Deleuze\/Nietzche\u201d, The Body-Social Process and Cultural Theory,Ed.M.Featherstone\/M..Hepworth\/B.S.Turner, Sage Publication, London 1993.
SENNETT Richard, Ten ve Ta\u015f-Bat\u0131 Uygarl\u0131\u011f\u0131nda Beden ve \u015eehir, \u00c7ev.Tuncay Birkan, Metis Yay., \u0130stanbul 2002.
TURNER Bryan S., \u201cRecent Developments in the Theory of the Body\u201d, The Body-Social\u00a0\u00a0\u00a0 Process and\u00a0\u00a0\u00a0 Cultural\u00a0\u00a0\u00a0 Theory,\u00a0\u00a0\u00a0 Ed.\u00a0\u00a0\u00a0 M.Featherstone\/M.Hepworth\/B.S.\u00a0 Turner, Sage Publication, London 1993.<\/p>\n

kaynak: Ankara \u00fcniversitesi hukuk fak\u00fcltesi dergisi say\u0131:3<\/p>\n","protected":false},"excerpt":{"rendered":"

G\u0130R\u0130\u015e Beden-politikas\u0131 \u00fczerine yap\u0131lacak bir \u00e7al\u0131\u015fmada, var olan iktidar yap\u0131lar\u0131n\u0131 ve onun bu yap\u0131lar \u00fczerindeki\u00a0 i\u015fleyi\u015fini anlamak i\u00e7in,Avrupa\u2019daki siyasi d\u00fc\u015f\u00fcnceyi temel almak gerekecektir. Bu belirleme,Avrupa d\u0131\u015f\u0131nda\u00a0 uygulanm\u0131\u015f\/uygulanan beden politikalar\u0131n\u0131 ve pratiklerini d\u0131\u015flamamaktad\u0131r. Ancak Ayd\u0131nlanma ile kurulan ve bug\u00fcne egemen olan \u00f6zne anlay\u0131\u015f\u0131 tarihsel a\u00e7\u0131dan Avrupa merkezlidir. Bu sebeple makaleningeneli, Avrupada ortaya \u00e7\u0131kan ve yayg\u0131nla\u015fan beden-politikas\u0131 […]<\/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-4805","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-felsefe-genel"},"yoast_head":"\nModern Devlet'in Beden \u0130deolojisi \u00dczerine K\u0131sa Bir Deneme | Ar\u015f, G\u00f6r. Abdurrahman SAYGILI - 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\/12\/07\/modern-devletin-beden-ideolojisi-uzerine-kisa-bir-deneme-ars-gor-abdurrahman-saygili\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Modern Devlet'in Beden \u0130deolojisi \u00dczerine K\u0131sa Bir Deneme | Ar\u015f, G\u00f6r. Abdurrahman SAYGILI\" \/>\n<meta property=\"og:description\" content=\"G\u0130R\u0130\u015e Beden-politikas\u0131 \u00fczerine yap\u0131lacak bir \u00e7al\u0131\u015fmada, var olan iktidar yap\u0131lar\u0131n\u0131 ve onun bu yap\u0131lar \u00fczerindeki\u00a0 i\u015fleyi\u015fini anlamak i\u00e7in,Avrupa\u2019daki siyasi d\u00fc\u015f\u00fcnceyi temel almak gerekecektir. Bu belirleme,Avrupa d\u0131\u015f\u0131nda\u00a0 uygulanm\u0131\u015f\/uygulanan beden politikalar\u0131n\u0131 ve pratiklerini d\u0131\u015flamamaktad\u0131r. Ancak Ayd\u0131nlanma ile kurulan ve bug\u00fcne egemen olan \u00f6zne anlay\u0131\u015f\u0131 tarihsel a\u00e7\u0131dan Avrupa merkezlidir. Bu sebeple makaleningeneli, Avrupada ortaya \u00e7\u0131kan ve yayg\u0131nla\u015fan beden-politikas\u0131 […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/narteks.net\/index.php\/2010\/12\/07\/modern-devletin-beden-ideolojisi-uzerine-kisa-bir-deneme-ars-gor-abdurrahman-saygili\/\" \/>\n<meta property=\"og:site_name\" content=\"narteks.net\" \/>\n<meta property=\"article:published_time\" content=\"2010-12-07T11:27:28+00:00\" \/>\n<meta property=\"og:image\" content=\"http:\/\/users.polisci.wisc.edu\/sinha\/Leviathan.gif\" \/>\n<meta name=\"author\" content=\"Tar\u0131k\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@narteks\" \/>\n<meta name=\"twitter:site\" content=\"@narteks\" \/>\n<meta name=\"twitter:label1\" content=\"Yazan:\" \/>\n\t<meta name=\"twitter:data1\" content=\"Tar\u0131k\" \/>\n\t<meta name=\"twitter:label2\" content=\"Tahmini okuma s\u00fcresi\" \/>\n\t<meta name=\"twitter:data2\" content=\"45 dakika\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/12\/07\/modern-devletin-beden-ideolojisi-uzerine-kisa-bir-deneme-ars-gor-abdurrahman-saygili\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/12\/07\/modern-devletin-beden-ideolojisi-uzerine-kisa-bir-deneme-ars-gor-abdurrahman-saygili\/\"},\"author\":{\"name\":\"Tar\u0131k\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca\"},\"headline\":\"Modern Devlet’in Beden \u0130deolojisi \u00dczerine K\u0131sa Bir Deneme | Ar\u015f, G\u00f6r. 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