{"id":6698,"date":"2011-08-23T18:16:28","date_gmt":"2011-08-23T15:16:28","guid":{"rendered":"http:\/\/localhost\/wordpress\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/"},"modified":"2011-08-23T18:16:28","modified_gmt":"2011-08-23T15:16:28","slug":"imparatorluk-ve-pratico-inerte-ulus-baker","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/","title":{"rendered":"\u0130mparatorluk ve Pratico-Inerte | Ulus Baker"},"content":{"rendered":"

Toni Negri’nin Hegelci de\u011fil Spinozac\u0131 oldu\u011funu biliyoruz. Oysa \u0130mparatorluk Hegel’in ciddi izlerini ta\u015f\u0131yor,tabii ki yads\u0131ma olarak… Bu izler “g\u00fcc\u00fcm\u00fcz\u00fc a\u015fan” bir tarih gibi i\u015fliyorlar. Hegel’in tarih mefhumunu ortaya atmas\u0131 romantik bir meseleydi, ama \u00e7ok ciddi nedenleri vard\u0131: nas\u0131l Kant\u00e7\u0131 “Y\u00fcce” mefhumu hafsalan\u0131n alamad\u0131\u011f\u0131, hayalg\u00fcc\u00fcm\u00fcz\u00fcn ve kavramlar\u0131m\u0131z\u0131n yetmedi\u011fi bir olgu kar\u015f\u0131s\u0131nda d\u00fc\u015f\u00fcnme kudretimizin yedi\u011fi bir \u015fok ise, Hegel de tarihe bakt\u0131\u011f\u0131nda bir \u015fok yemi\u015f olmal\u0131. Jena’da ders verdi\u011fi s\u0131ralarda Napol\u00e9on ordular\u0131 kenti ku\u015fat\u0131yorlar ve top ate\u015fi ba\u015fl\u0131yor… Penceresinden \u00fcrkerek bakt\u0131\u011f\u0131nda a\u015fa\u011f\u0131da marangozlar\u0131n top ate\u015fini hi\u00e7 iplemeden \u00e7al\u0131\u015fmalar\u0131na devam ettiklerini g\u00f6r\u00fcyor… Ve san\u0131r\u0131m bir anda bir \u015fey hissediyor: “b\u00fct\u00fcn bunlar\u0131n bir amac\u0131 olmal\u0131…” Tarih sadece bir anlams\u0131z olaylar, sava\u015flar, entrikalar, katliamlar y\u0131\u011f\u0131n\u0131 olarak g\u00f6r\u00fcn\u00fcyor g\u00f6z\u00fcm\u00fcze… Peki ama buna nas\u0131l katlan\u0131l\u0131r?<\/p>\n

Kant, Hegel’den \u00f6nce \u015fu soruyu sormu\u015ftu bile: “ilerleme” d\u00fc\u015f\u00fcncesi, yani Tarihe g\u00fcven nas\u0131l m\u00fcmk\u00fcnd\u00fcr? Bunun i\u00e7in baz\u0131 i\u015faretler olmal\u0131: Kant’a g\u00f6re bu i\u015faretlerden ilki “signum rememorativum” idi (Fak\u00fcltelerin \u00c7at\u0131\u015fmas\u0131 adl\u0131 \u00e7ok ilgin\u00e7 kitab\u0131ndan:\u00a0 “Signatum actuale, vel present est, tunc signum dicitur demonstrativum; vel praeteritum, tunc signum dicitur mnemonicum, vel futurum,\u00a0 tunc dicitur prognosticon.) yani insanlar, tarihte her zaman, hep ba\u015far\u0131s\u0131z olsalar da, gelecekteki daha iyi bir hayat i\u00e7in m\u00fccadele etmeye haz\u0131rd\u0131lar… \u015eu anda, yani Ayd\u0131nlanma \u00c7a\u011f\u0131n\u0131n ortas\u0131nda ve Devrimin g\u00f6be\u011finde, anla\u015f\u0131l\u0131yor ki buna hala haz\u0131rlar: Kant, Frans\u0131z Devrimini selamlarken onun “gesticulatio”sunu (siyasi cinayet ve ter\u00f6r serileri, sava\u015f ve katliamlar) \u00f6nemsememi\u015fti… Onun i\u00e7in \u00f6nemli olan \u015fey, a\u00e7\u0131k\u00e7as\u0131 herkes i\u00e7in \u00e7ok b\u00fcy\u00fck fedakarl\u0131klar gerektiren bu devrimin yine de halklar i\u00e7in bir co\u015fku nesnesi nas\u0131l oldu\u011fuydu. Co\u015fku, Enthusiasmus, burada anahtar terim olmal\u0131…<\/p>\n

Kant i\u00e7in co\u015fkuyu uyand\u0131rabilecek g\u00fc\u00e7 ne bilgi ne de ahlak olarak g\u00f6r\u00fcn\u00fcyor… bu g\u00fc\u00e7 daha \u00e7ok Y\u00fcce ve G\u00fczel ile ilgili daha g\u00fczel bir hayat, daha “y\u00fcce” bir Varolu\u015f. O bunu fak\u00fcltelerin, yani yetilerin \u00e7at\u0131\u015fmas\u0131n\u0131n bir \u00fcr\u00fcn\u00fc olarak g\u00f6rd\u00fc: ilerleme zaten bu demekti. Ama Kant son b\u00fcy\u00fck kitab\u0131 olan “Yarg\u0131g\u00fcc\u00fcn\u00fcn Ele\u015ftirisi”nde (Kritik der Urteilskraft) “y\u00fcceli\u011fi” Do\u011faya akl\u0131n atfedebildi\u011fi bir ama\u00e7 (telos) olarak g\u00f6rm\u00fc\u015ft\u00fc: ne zaman ki zihin Do\u011fan\u0131n kudretine, g\u00fczelli\u011fine ve muhte\u015fem i\u015fleyi\u015fine hayran kal\u0131r ve ayn\u0131 zamanda ondan korkar (sayg\u0131) o zaman “y\u00fcce” duygusu hakim olur. Kant i\u00e7in bu Heidegger’in s\u00f6yledi\u011fi gibi bir Noo-\u015fok, beyne inen bir \u015foktu. Ama olumluydu, \u00e7\u00fcnk\u00fc fikirlerin d\u00fc\u015f\u00fcn\u00fclmesine yol a\u00e7\u0131yordu… Biz genellikle b\u00f6yle \u015foklar yemeden fikirlerimizi pek d\u00fc\u015f\u00fcn\u00fcyor de\u011filiz -onlar bizde varlar, ama bu, Heidegger’in Kant’\u0131 yorumlarken s\u00f6yledi\u011fi gibi, “onlar\u0131 d\u00fc\u015f\u00fcnmeye muktedir oldu\u011fumuz” manas\u0131na gelmiyor…<\/p>\n

O halde Kant i\u00e7in amac\u0131n\u0131 bilemedi\u011fimiz, asla bilemeyece\u011fimiz Do\u011faya -ya da varolman\u0131n b\u00fct\u00fcn\u00fcne- bir “ama\u00e7” atfetti\u011fimizde Y\u00fcce ile kar\u015f\u0131la\u015f\u0131yoruz ,mesela onu bir Tanr\u0131n\u0131n yaratm\u0131\u015f oldu\u011funu d\u00fc\u015f\u00fcnmemiz en kolay \u00e7\u00f6z\u00fcm. Newton bunu yap\u0131yordu mesela. Ama Kant’\u0131n bu “y\u00fcce” ve “Do\u011fan\u0131n ama\u00e7l\u0131l\u0131\u011f\u0131” meselesinde \u00e7ok daha derin bir sorgulamas\u0131 var: Onda asl\u0131nda Akl\u0131n kendisi, kendisini sonsuzca a\u015fan, hayal edemedi\u011fi, kavrayamad\u0131\u011f\u0131 bir Do\u011faya “bir amac\u0131 var” diyebildi\u011fi \u00f6l\u00e7\u00fcde kendi kendine hayran oluyor, kendi y\u00fcceli\u011fini hissetmeye ba\u015fl\u0131yor.<\/p>\n

\u0130\u015fte bu Do\u011fa’n\u0131n yerini Hegel’de –benim hissedebildi\u011fim kadar\u0131yla– Tarih al\u0131yor. Tarih’in amac\u0131n\u0131 bilemeyiz. Do\u011fa ise hi\u00e7 de\u011fi\u015fmez. o \u0130de’nin yabanc\u0131la\u015ft\u0131\u011f\u0131 yerdir yaln\u0131zca. yabanc\u0131la\u015ft\u0131r\u0131r \u00e7\u00fcnk\u00fc “a\u011f\u0131r \u00e7eker” –\u00e7\u00fcnk\u00fc maddeden ve me\u015fakkatten olu\u015fmu\u015ftur. Bu tam anlam\u0131yla Sartre’\u0131n o cehennemi “pratico-inerte”idir. Hegel bunu o kadar olumsuzlamaz. ne de olsa romantiktir ve hen\u00fcz hayat ile uyum i\u00e7indedir. Ama benzeri bir “yabanc\u0131la\u015fma” mefhumu g\u00fcn\u00fcm\u00fczde, sava\u015flar\u0131n, aldatmacalar\u0131n, kapitalizmin yerden g\u00f6\u011fe kurumla\u015ft\u0131klar\u0131 bir d\u00fcnyada muhakkak ki Sartre gibi birine (belki Heidegger ve epeyce di\u011ferlerine de) onmaz bir k\u00f6t\u00fcmserlik ya\u015fatacakt\u0131r. Ve Hegel i\u00e7in Tarih ilk bak\u0131\u015fta bir “k\u00f6t\u00fcl\u00fckler y\u0131\u011f\u0131n\u0131” olarak g\u00f6r\u00fcn\u00fcr. Bu bak\u0131\u015f a\u00e7\u0131s\u0131 zorunlu olarak Walter Benjamin’in Tarih \u00dcst\u00fcne Dokuz Tezi’nde de var:<\/p>\n

“Klee’nin Angelus Novus (Yeni Melek) adl\u0131 bir tablosu sanki g\u00f6zlerini dikmi\u015f hep p\u00fcr dikkat seyredegeldi\u011fi bir \u015feyden uzakla\u015f\u0131yor gibi olan bir mele\u011fi resmeder. G\u00f6zleri bakmaktad\u0131r, a\u011fz\u0131 a\u00e7\u0131k. kanatlar\u0131 yay\u0131lm\u0131\u015f. \u0130\u015fte bu Tarih’in mele\u011finin resmidir. Y\u00fcz\u00fc, \u00f6yle, ge\u00e7mi\u015fe d\u00f6n\u00fck. Nerede bir olaylar zinciri farkedersek o orada, ayaklar\u0131n\u0131n dibinde tek ve topyek\u00fcn bir felaketi g\u00f6r\u00fcr. Y\u0131\u011f\u0131lm\u0131\u015f ac\u0131lar, felaketler, yakar\u0131\u015f ve hayk\u0131r\u0131\u015flar. Melek durabilmek ister –\u00f6lenleri canland\u0131rmak ve mahvedilmi\u015f b\u00fct\u00fcnl\u00fc\u011f\u00fc yeniden kurmak ister. Ama \u00f6yle bir f\u0131rt\u0131na vard\u0131r ki Cennetten gelen; ona kap\u0131lm\u0131\u015ft\u0131r art\u0131k –ve kanatlar\u0131 bu r\u00fczgara o kadar b\u00fcy\u00fck bir \u015fiddetle boyun e\u011fiyordur ki art\u0131k onlar\u0131 kapat\u0131p yere inemiyordur bile. F\u0131rt\u0131na onu direnemeyece\u011fi kadar b\u00fcy\u00fck bir g\u00fc\u00e7le o arkas\u0131n\u0131 d\u00f6nd\u00fc\u011f\u00fc gelece\u011fe do\u011fru itmektedir. ve \u00f6n\u00fcndeki \u00e7\u00f6p ve felaketler y\u0131\u011f\u0131n\u0131 b\u00fcy\u00fcy\u00fcp durmaktad\u0131r her an. \u0130\u015fte bu f\u0131rt\u0131na bizim ilerleme dedi\u011fimiz \u015feydir.” (Walter Benjamin, Tarih \u00dcst\u00fcne Dokuzuncu Tez)<\/p>\n

Ben hi\u00e7bir yaz\u0131da bu kadar dinamik bir anlat\u0131yla kar\u015f\u0131la\u015fm\u0131\u015f de\u011filim (na\u00e7izane ben \u00e7evirmek zorunda kald\u0131m, \u00e7\u00fcnk\u00fc T\u00fcrk\u00e7e terc\u00fcmesi yan\u0131mda yoktu –ama Pasajlar’da esas \u00e7evirisini bulabilirsiniz). Wim Wenders’in Berlin \u00dcst\u00fcnde G\u00f6ky\u00fcz\u00fc’nde de\u011findi\u011fi “d\u00fc\u015f\u00fcnceleri okuyan” ama “hayata m\u00fcdahale edemeyen” melek de b\u00f6yle bir \u015fey olmal\u0131. Ama her durumda Tarih bizim i\u00e7in bir “\u00f6fkedir”. T\u0131pk\u0131 Nietzsche’nin hat\u0131rlatt\u0131\u011f\u0131 gibi: “tarih bize onbiny\u0131llar\u0131n tekne kaz\u0131nt\u0131s\u0131 oldu\u011fumuzu \u00f6\u011fretir sadece”. Ama bu \u00f6\u011frenme olmad\u0131k\u00e7a tekne kaz\u0131nt\u0131s\u0131 olarak da kalaca\u011f\u0131z demektir. Hegelci “Tarih” kavray\u0131\u015f\u0131, bildi\u011fimiz gibi, k\u0131smen de olsa Marx’\u0131 da sar\u0131p sarmalam\u0131\u015ft\u0131.<\/p>\n

Horkheimer, yine Hegelci bir ele\u015ftirel \u00e7izgide d\u00fc\u015f\u00fcn\u00fcrken, materyalizmin kar\u015f\u0131t\u0131n\u0131n idealizmden \u00e7ok “muhafazakarl\u0131k” oldu\u011funu farkedenlerden biriydi: yolda\u015f\u0131 Karl Mannheim’\u0131n g\u00f6sterdi\u011fi gibi “muhafazakar” \u00f6yle ge\u00e7mi\u015fe ba\u011fl\u0131 ve onu ya\u015fatmaya \u00e7al\u0131\u015fan bir “idealist” de\u011fildir. tam anlam\u0131yla y\u00fcz\u00fc gelece\u011fe d\u00f6n\u00fckt\u00fcr (Benjamin’in Mele\u011finin tersine) ve o, kendi \u00e7olu\u011fu \u00e7ocu\u011fu da dahil olmak \u00fczere, onun bildi\u011fi, istedi\u011fi gibi ya\u015fas\u0131nlar ister. Muhafazakar\u0131n tek motifi gelece\u011fin kendini a\u015fmamas\u0131d\u0131r ve o bunu Nietzsche’nin bahsetti\u011fi o korkun\u00e7 “ressentiment” ile arzulamaktad\u0131r… Sanki Sartre’a atfedebilece\u011fimiz bir s\u00f6z var akl\u0131mda –gelecek muazzam bir amorf maddeler birikimidir ve biz b\u00fct\u00fcn muhafazakar ideolojimizle, bilimimizle, sanat\u0131m\u0131zla, o madde y\u0131\u011f\u0131n\u0131na bir form vermekle u\u011fra\u015f\u0131p duruyoruz.<\/p>\n

\u0130\u015fte bu anlamda Hegel Tarih’in “a\u015fk\u0131n” oldu\u011funu d\u00fc\u015f\u00fcnebildi ve onu Kant’\u0131n Do\u011fa’s\u0131n\u0131n yerine koymaya karar verdi. B\u00fct\u00fcn bu felaketlerin bir manas\u0131, bir amac\u0131, bir hedefi olmal\u0131 ve bu hedef de “iyi” olmal\u0131 diye d\u00fc\u015f\u00fcnmeye \u00e7al\u0131\u015ft\u0131… Belki sonu\u00e7ta Marx’\u0131n k\u0131yas\u0131ya ele\u015ftirdi\u011fi o tuhaf felsefi sistemi kurdu ama bence sorusu y\u00fczy\u0131llar sonra Tarkovsky’nin Andrey Rublev’de sormu\u015f oldu\u011fu sorudan pek farkl\u0131 de\u011fil: hayat\u0131n ger\u00e7ek g\u00fc\u00e7leri neler ve onlar\u0131 nas\u0131l anlar, kullanabiliriz?<\/p>\n

\u0130\u015fte bu soru bizi yeniden Spinoza’n\u0131n o son derecede g\u00fc\u00e7l\u00fc aray\u0131\u015flar\u0131na yeniden ta\u015f\u0131yabilir. Yoksa Spinoza da, Hegel de –hatta Marx ve Negri de– hi\u00e7bir i\u015fimize yaramaz. Spinozac\u0131 a\u00e7\u0131dan, bu y\u00fczden. bir dizi “tarih tezi” de ben \u00f6nermek istiyorum bu y\u00fczden:<\/p>\n

1.<\/p>\n

Tarih gecikmedir… Bir sanat tarihimiz var, \u00e7\u00fcnk\u00fc Do\u011fan\u0131n yapt\u0131\u011f\u0131 t\u00fcrden \u015feyleri dinsel ve ayinsel (rit\u00fcel) pratiklerimizden olduk\u00e7a ge\u00e7 kurtarm\u0131\u015f varl\u0131klar\u0131z biz… Yakla\u015f\u0131k y\u00fczy\u0131ld\u0131r bu sanat\u0131n tarihini yazabiliyoruz, \u00e7\u00fcnk\u00fc, Godard’\u0131n hat\u0131rlatt\u0131\u011f\u0131 gibi, ilk resimler yap\u0131ld\u0131ktan ondokuz bin y\u0131l sonra foto\u011fraf icat edildi. Nerede bir gecikme varsa orada “tarih” vard\u0131r… Gecikmeyenlerin tarihi olmaz… \u00e7\u00fcnk\u00fc haf\u0131zalar\u0131 salt operasyoneldir –yani hayvanlar gibi…<\/p>\n

2.<\/p>\n

Tarih hep bizimledir –bize s\u00fcrekli olarak “gecikti\u011fimizi” hat\u0131rlatmak i\u00e7in… Ge\u00e7mi\u015f hat\u0131rlayabildi\u011fimiz, ya da ke\u015ffedebildi\u011fimiz tek \u015feydir. Bazan “modernle\u015fme” projelerinde oldu\u011fu gibi, gelece\u011fe dair bir imaj\u0131m\u0131z olabilir… Ama bu yaln\u0131zca bir imajd\u0131r… Onu yakalamak, ona eri\u015fmek isteriz tabii. ama onu yakalad\u0131\u011f\u0131m\u0131z anda imaj\u0131n kayna\u011f\u0131 da de\u011fi\u015fmi\u015f olacakt\u0131r tabii ki. Bu yaln\u0131zca \u00dc\u00e7\u00fcnc\u00fc D\u00fcnyal\u0131 i\u00e7in ge\u00e7erli de\u011fildir: ilk gelen bile gecikmi\u015ftir zaten…<\/p>\n

3.<\/p>\n

Tarih bizi yorar… Deleuze’\u00fcn s\u00f6yledi\u011fi gibi “tarih\u00e7ilikte hep bir k\u00f6yl\u00fcl\u00fck vard\u0131r”. Buna yaz\u0131labilmi\u015f en g\u00fczel tarih eserlerinin Annales Ekol\u00fcn\u00fcn Orta\u00e7a\u011f k\u00f6yl\u00fcl\u00fc\u011f\u00fc \u00fcst\u00fcne yazd\u0131klar\u0131 oldu\u011funu eklemek gerekir mi bilmem. “Yorulma” da k\u00f6yl\u00fc hayat\u0131ndad\u0131r –kent hayat\u0131 belki yorar ama bunu hissetmemek zorundas\u0131n\u0131z. Yoksa yokolursunuz…<\/p>\n

4.<\/p>\n

Tarihten bahsedilemez asl\u0131nda… \u00c7\u00fcnk\u00fc Deleuze’\u00fcn s\u00f6yledi\u011fi gibi, “zamandan bahsetmek i\u00e7in vakit her zaman art\u0131k \u00e7ok ge\u00e7tir”… Bu en az Hegel’in “Minerva’n\u0131n bayku\u015fu karanl\u0131k \u00e7\u00f6kt\u00fckten sonra u\u00e7ar” s\u00f6z\u00fcyle e\u015fde\u011ferdir.<\/p>\n

Bu d\u00f6rt tezin \u0131\u015f\u0131\u011f\u0131nda The Empire’da -onu okurken- Tarih’te art\u0131k kendimizi g\u00f6rmek zorunda olmad\u0131\u011f\u0131m\u0131z, mutlak bir \u015fimdili\u011fin gereklerini hissediyoruz… Defalarca “devrim” oldu ve biz hala buraday\u0131z… Ama bu “devrimcilik” ad\u0131n\u0131 verdi\u011fimiz ruh ve beden halini ortadan kald\u0131rmaz. \u0130nsanlar \u00e7ok b\u00fcy\u00fck say\u0131da “ba\u015far\u0131s\u0131z” devrim ya\u015fam\u0131\u015flar –1643 \u0130ngiliz Devrimi bize Cromwell diktat\u00f6rl\u00fc\u011f\u00fcn\u00fc vermi\u015f, 1789 Frans\u0131z Devrimi ise Napol\u00e9on imparatorlu\u011funu. Hannah Arendt’in pek sevdi\u011fi Amerikan Devrimi ise bize bug\u00fcnk\u00fc ABD’yi verdi… Rus Devrimini ise hi\u00e7 sormay\u0131n —sonu\u00e7ta Stalin geldi. otuz y\u0131l ge\u00e7tikten sonra ise her\u015fey y\u0131k\u0131ld\u0131 ve havada…<\/p>\n

B\u00fct\u00fcn bu yaz\u0131y\u0131 Sartre’\u0131n “pratico-inerte”inden neler alabiliriz diye yazd\u0131m… Tabii ki benim tezim maddeyi onun gibi lanetlemek de\u011fil, onunla ne yapabilece\u011fimiz gibi “pratik” nitelikli bir soru sormak… Sartre bile o cehennemi kavram\u0131n\u0131 icat ederken bu t\u00fcr sorular soruyordu herhalde… O insan prati\u011finin (praxis) \u00f6l\u00fcmc\u00fcl bir maddeyle –tarihle, dille, kurumlarla ve \u00fcretimle– s\u00fcrekli bir m\u00fccadele i\u00e7inde oldu\u011funu s\u00f6yl\u00fcyordu… Ba\u015fka bir deyi\u015fle The Empire ile bir devrim ya\u015f\u0131yor de\u011filiz…<\/p>\n

The Empire’\u0131n \u00f6nemi onun bir “praxis” kitab\u0131 olmas\u0131. sadece entellekt\u00fcellere ve akademisyenlere hitap etmiyor. hepimizi \u00f6znellik taslaklar\u0131 halinde, i\u015fin i\u00e7ine kat\u0131yor. ve bu i\u015fi yapaca\u011f\u0131z.<\/p>\n","protected":false},"excerpt":{"rendered":"

Toni Negri’nin Hegelci de\u011fil Spinozac\u0131 oldu\u011funu biliyoruz. Oysa \u0130mparatorluk Hegel’in ciddi izlerini ta\u015f\u0131yor,tabii ki yads\u0131ma olarak… Bu izler “g\u00fcc\u00fcm\u00fcz\u00fc a\u015fan” bir tarih gibi i\u015fliyorlar. Hegel’in tarih mefhumunu ortaya atmas\u0131 romantik bir meseleydi, ama \u00e7ok ciddi nedenleri vard\u0131: nas\u0131l Kant\u00e7\u0131 “Y\u00fcce” mefhumu hafsalan\u0131n alamad\u0131\u011f\u0131, hayalg\u00fcc\u00fcm\u00fcz\u00fcn ve kavramlar\u0131m\u0131z\u0131n yetmedi\u011fi bir olgu kar\u015f\u0131s\u0131nda d\u00fc\u015f\u00fcnme kudretimizin yedi\u011fi bir \u015fok […]<\/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-6698","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-felsefe-genel"},"yoast_head":"\n\u0130mparatorluk ve Pratico-Inerte | Ulus Baker - 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\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u0130mparatorluk ve Pratico-Inerte | Ulus Baker\" \/>\n<meta property=\"og:description\" content=\"Toni Negri’nin Hegelci de\u011fil Spinozac\u0131 oldu\u011funu biliyoruz. Oysa \u0130mparatorluk Hegel’in ciddi izlerini ta\u015f\u0131yor,tabii ki yads\u0131ma olarak… Bu izler “g\u00fcc\u00fcm\u00fcz\u00fc a\u015fan” bir tarih gibi i\u015fliyorlar. Hegel’in tarih mefhumunu ortaya atmas\u0131 romantik bir meseleydi, ama \u00e7ok ciddi nedenleri vard\u0131: nas\u0131l Kant\u00e7\u0131 “Y\u00fcce” mefhumu hafsalan\u0131n alamad\u0131\u011f\u0131, hayalg\u00fcc\u00fcm\u00fcz\u00fcn ve kavramlar\u0131m\u0131z\u0131n yetmedi\u011fi bir olgu kar\u015f\u0131s\u0131nda d\u00fc\u015f\u00fcnme kudretimizin yedi\u011fi bir \u015fok […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/\" \/>\n<meta property=\"og:site_name\" content=\"narteks.net\" \/>\n<meta property=\"article:published_time\" content=\"2011-08-23T15:16:28+00:00\" \/>\n<meta property=\"og:image\" content=\"http:\/\/www.fotografya.gen.tr\/cnd\/content\/images\/1_4476_gFqM8XAYEi-200x200.jpg\" \/>\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=\"10 dakika\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/\"},\"author\":{\"name\":\"Tar\u0131k\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca\"},\"headline\":\"\u0130mparatorluk ve Pratico-Inerte | Ulus Baker\",\"datePublished\":\"2011-08-23T15:16:28+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/\"},\"wordCount\":1937,\"commentCount\":0,\"publisher\":{\"@id\":\"https:\/\/narteks.net\/#organization\"},\"image\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/#primaryimage\"},\"thumbnailUrl\":\"http:\/\/www.fotografya.gen.tr\/cnd\/content\/images\/1_4476_gFqM8XAYEi-200x200.jpg\",\"articleSection\":[\"Felsefe (Genel)\"],\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/\",\"url\":\"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/\",\"name\":\"\u0130mparatorluk ve Pratico-Inerte | Ulus Baker - narteks.net\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/#primaryimage\"},\"image\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/#primaryimage\"},\"thumbnailUrl\":\"http:\/\/www.fotografya.gen.tr\/cnd\/content\/images\/1_4476_gFqM8XAYEi-200x200.jpg\",\"datePublished\":\"2011-08-23T15:16:28+00:00\",\"breadcrumb\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/#breadcrumb\"},\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/#primaryimage\",\"url\":\"http:\/\/www.fotografya.gen.tr\/cnd\/content\/images\/1_4476_gFqM8XAYEi-200x200.jpg\",\"contentUrl\":\"http:\/\/www.fotografya.gen.tr\/cnd\/content\/images\/1_4476_gFqM8XAYEi-200x200.jpg\"},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Anasayfa\",\"item\":\"https:\/\/narteks.net\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"\u0130mparatorluk ve Pratico-Inerte | Ulus Baker\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/narteks.net\/#website\",\"url\":\"https:\/\/narteks.net\/\",\"name\":\"narteks.net\",\"description\":\"K\u00fclt\u00fcr Sanat Edebiyat Felsefe\",\"publisher\":{\"@id\":\"https:\/\/narteks.net\/#organization\"},\"alternateName\":\"K\u00fclt\u00fcr Sanat Edebiyat Felsefe\",\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/narteks.net\/?s={search_term_string}\"},\"query-input\":{\"@type\":\"PropertyValueSpecification\",\"valueRequired\":true,\"valueName\":\"search_term_string\"}}],\"inLanguage\":\"tr\"},{\"@type\":\"Organization\",\"@id\":\"https:\/\/narteks.net\/#organization\",\"name\":\"narteks.net\",\"url\":\"https:\/\/narteks.net\/\",\"logo\":{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/logo\/image\/\",\"url\":\"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png\",\"contentUrl\":\"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png\",\"width\":300,\"height\":90,\"caption\":\"narteks.net\"},\"image\":{\"@id\":\"https:\/\/narteks.net\/#\/schema\/logo\/image\/\"},\"sameAs\":[\"https:\/\/x.com\/narteks\",\"https:\/\/instagram.com\/narteksnet\"]},{\"@type\":\"Person\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca\",\"name\":\"Tar\u0131k\",\"image\":{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/image\/\",\"url\":\"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g\",\"contentUrl\":\"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g\",\"caption\":\"Tar\u0131k\"},\"sameAs\":[\"http:\/\/narteks.net\"],\"url\":\"https:\/\/narteks.net\/index.php\/author\/narbak\/\"}]}<\/script>\n<!-- \/ Yoast SEO Premium plugin. -->","yoast_head_json":{"title":"\u0130mparatorluk ve Pratico-Inerte | Ulus Baker - narteks.net","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/","og_locale":"tr_TR","og_type":"article","og_title":"\u0130mparatorluk ve Pratico-Inerte | Ulus Baker","og_description":"Toni Negri’nin Hegelci de\u011fil Spinozac\u0131 oldu\u011funu biliyoruz. Oysa \u0130mparatorluk Hegel’in ciddi izlerini ta\u015f\u0131yor,tabii ki yads\u0131ma olarak… Bu izler “g\u00fcc\u00fcm\u00fcz\u00fc a\u015fan” bir tarih gibi i\u015fliyorlar. Hegel’in tarih mefhumunu ortaya atmas\u0131 romantik bir meseleydi, ama \u00e7ok ciddi nedenleri vard\u0131: nas\u0131l Kant\u00e7\u0131 “Y\u00fcce” mefhumu hafsalan\u0131n alamad\u0131\u011f\u0131, hayalg\u00fcc\u00fcm\u00fcz\u00fcn ve kavramlar\u0131m\u0131z\u0131n yetmedi\u011fi bir olgu kar\u015f\u0131s\u0131nda d\u00fc\u015f\u00fcnme kudretimizin yedi\u011fi bir \u015fok […]","og_url":"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/","og_site_name":"narteks.net","article_published_time":"2011-08-23T15:16:28+00:00","og_image":[{"url":"http:\/\/www.fotografya.gen.tr\/cnd\/content\/images\/1_4476_gFqM8XAYEi-200x200.jpg","type":"","width":"","height":""}],"author":"Tar\u0131k","twitter_card":"summary_large_image","twitter_creator":"@narteks","twitter_site":"@narteks","twitter_misc":{"Yazan:":"Tar\u0131k","Tahmini okuma s\u00fcresi":"10 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"\u0130mparatorluk ve Pratico-Inerte | Ulus Baker","datePublished":"2011-08-23T15:16:28+00:00","mainEntityOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/"},"wordCount":1937,"commentCount":0,"publisher":{"@id":"https:\/\/narteks.net\/#organization"},"image":{"@id":"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/#primaryimage"},"thumbnailUrl":"http:\/\/www.fotografya.gen.tr\/cnd\/content\/images\/1_4476_gFqM8XAYEi-200x200.jpg","articleSection":["Felsefe (Genel)"],"inLanguage":"tr","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/#respond"]}]},{"@type":"WebPage","@id":"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/","url":"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/","name":"\u0130mparatorluk ve Pratico-Inerte | Ulus Baker - narteks.net","isPartOf":{"@id":"https:\/\/narteks.net\/#website"},"primaryImageOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/#primaryimage"},"image":{"@id":"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/#primaryimage"},"thumbnailUrl":"http:\/\/www.fotografya.gen.tr\/cnd\/content\/images\/1_4476_gFqM8XAYEi-200x200.jpg","datePublished":"2011-08-23T15:16:28+00:00","breadcrumb":{"@id":"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/#breadcrumb"},"inLanguage":"tr","potentialAction":[{"@type":"ReadAction","target":["https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/"]}]},{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/#primaryimage","url":"http:\/\/www.fotografya.gen.tr\/cnd\/content\/images\/1_4476_gFqM8XAYEi-200x200.jpg","contentUrl":"http:\/\/www.fotografya.gen.tr\/cnd\/content\/images\/1_4476_gFqM8XAYEi-200x200.jpg"},{"@type":"BreadcrumbList","@id":"https:\/\/narteks.net\/index.php\/2011\/08\/23\/imparatorluk-ve-pratico-inerte-ulus-baker\/#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Anasayfa","item":"https:\/\/narteks.net\/"},{"@type":"ListItem","position":2,"name":"\u0130mparatorluk ve Pratico-Inerte | Ulus Baker"}]},{"@type":"WebSite","@id":"https:\/\/narteks.net\/#website","url":"https:\/\/narteks.net\/","name":"narteks.net","description":"K\u00fclt\u00fcr Sanat Edebiyat Felsefe","publisher":{"@id":"https:\/\/narteks.net\/#organization"},"alternateName":"K\u00fclt\u00fcr Sanat Edebiyat Felsefe","potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/narteks.net\/?s={search_term_string}"},"query-input":{"@type":"PropertyValueSpecification","valueRequired":true,"valueName":"search_term_string"}}],"inLanguage":"tr"},{"@type":"Organization","@id":"https:\/\/narteks.net\/#organization","name":"narteks.net","url":"https:\/\/narteks.net\/","logo":{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/narteks.net\/#\/schema\/logo\/image\/","url":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","contentUrl":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","width":300,"height":90,"caption":"narteks.net"},"image":{"@id":"https:\/\/narteks.net\/#\/schema\/logo\/image\/"},"sameAs":["https:\/\/x.com\/narteks","https:\/\/instagram.com\/narteksnet"]},{"@type":"Person","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca","name":"Tar\u0131k","image":{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/narteks.net\/#\/schema\/person\/image\/","url":"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g","contentUrl":"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g","caption":"Tar\u0131k"},"sameAs":["http:\/\/narteks.net"],"url":"https:\/\/narteks.net\/index.php\/author\/narbak\/"}]}},"_links":{"self":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/posts\/6698","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/comments?post=6698"}],"version-history":[{"count":0,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/posts\/6698\/revisions"}],"wp:attachment":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/media?parent=6698"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/categories?post=6698"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/tags?post=6698"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}