Yaln\u0131zla\u015ft\u0131rma ve yabanc\u0131la\u015ft\u0131rma; kapitalizmin bireyleri s\u0131k\u0131 \u00e7al\u0131\u015fanlar, yar\u0131\u015fmac\u0131lar, t\u00fcketiciler haline getirmek i\u00e7in kulland\u0131\u011f\u0131 temel silahlar. Bu d\u00fc\u015f\u00fcnce, 20-21. y\u00fczy\u0131l felsefe ve be\u015feri bilimler k\u00fclliyat\u0131 dahilindeki; insan refah\u0131n\u0131, insani de\u011ferlere dair yozla\u015fmay\u0131 irdeleyen t\u00fcm \u00e7al\u0131\u015fmalar\u0131n sat\u0131r aralar\u0131nda okunan temel bir kavray\u0131\u015f olmakla birlikte, yak\u0131n mutsuzluk tarihi anlat\u0131s\u0131n\u0131n da iskeleti. Bu kavramlar\u0131n kapitalizme temas\u0131 ile birlikte ele al\u0131nd\u0131\u011f\u0131 klasik metinlerde, izolasyon ve yabanc\u0131la\u015fma, kapitalizmin dayatt\u0131\u011f\u0131 ya\u015fam bi\u00e7iminin hem yan etkisi hem arzu nesnesi var say\u0131l\u0131yor.<\/p>\n
Bu varsay\u0131mlar h\u00e2l\u00e2 do\u011frulu\u011funu korumakla birlikte, otoritenin yaln\u0131zla\u015ft\u0131rma politikas\u0131na son 10-20 y\u0131ll\u0131k s\u00fcre\u00e7te eklemlenmi\u015f; onun market ve i\u015f hayat\u0131ndaki d\u00fczenlemelerinden ba\u011f\u0131ms\u0131z bir d\u00fczlemde dayat\u0131lan, gizil bir propaganda niteli\u011findeki “yaln\u0131zl\u0131k g\u00fczellemesi”nin varl\u0131\u011f\u0131ndan s\u00f6z etmek gerek. Klasik yabanc\u0131la\u015ft\u0131rma anlat\u0131s\u0131n\u0131n d\u0131\u015f\u0131na \u00e7\u0131kan, bu anlat\u0131yla e\u015fg\u00fcd\u00fcml\u00fc i\u015fleyerek yabanc\u0131la\u015fmay\u0131 daha da kuvvetli hale getiren bu propaganda, kolektif de\u011ferleri ve insan\u0131n ba\u011f kurmaya dair inanc\u0131n\u0131 y\u0131pratan ko\u015fullar yaratmak yoluyla de\u011fil bu de\u011ferlere do\u011frudan sald\u0131ran yahut kendi ba\u015f\u0131nal\u0131\u011f\u0131 y\u00fccelten i\u00e7eriklerin, ekseriyetle sosyal medya yoluyla, bireylere dayat\u0131lmas\u0131 ile y\u00fcr\u00fct\u00fclmekte.<\/p>\n
Yabanc\u0131la\u015fman\u0131n, kapitalist edimlerin bir sonucu yahut yan etkisi olarak, yani dolayl\u0131 bir \u015fekilde dayat\u0131ld\u0131\u011f\u0131 de\u011fil, do\u011frudan bireyin duygu ve d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131na gizlice sokuldu\u011fu; g\u00fcc\u00fcn\u00fc bu gizlilikten alarak bireyi yabanc\u0131la\u015fma kar\u015f\u0131s\u0131nda daha da etkisiz hale getiren bu y\u00f6ntemle g\u00fc\u00e7 kazanmas\u0131, kavram\u0131n halka indirgeni\u015finde yeni bir boyutun varl\u0131\u011f\u0131na i\u015faret ediyor. Bireylerin sosyal medya ak\u0131\u015f\u0131na \u00f6zellikle son birka\u00e7 y\u0131ld\u0131r h\u0131zla kar\u0131\u015fm\u0131\u015f s\u00f6z konusu i\u00e7eri\u011fin temel karakteristi\u011fi bir yandan a\u015fk, dostluk, aileye dair mutluluklar\u0131 imkans\u0131z g\u00f6sterirken bir yandan da kitleyi tek ba\u015f\u0131nal\u0131\u011f\u0131n epik ve asil bir g\u00f6r\u00fcnt\u00fcs\u00fcyle b\u00fcy\u00fclemeye \u00e7al\u0131\u015f\u0131yor olmas\u0131. Bu t\u00fcr i\u00e7erikler, insan birlikteli\u011finin er ge\u00e7 ihanet ve y\u00fcz\u00fcst\u00fc b\u0131rak\u0131lmakla sonu\u00e7lanaca\u011f\u0131 d\u00fc\u015f\u00fcncesini seslendirmekte ve izolasyonu ihanetten, ba\u011f kurman\u0131n imkans\u0131zl\u0131\u011f\u0131ndan do\u011facak y\u0131k\u0131mdan ka\u00e7man\u0131n tek yolu olarak sunmakta.<\/p>\n
Kad\u0131nlardan \u00fcmidi kesmek gerekti\u011fini dillendiren erkek anlat\u0131c\u0131lar, erkeklerden \u00fcmidi kesmek gerekti\u011fini dillendiren kad\u0131n anlat\u0131c\u0131lar, insan\u0131n yaln\u0131zca kendisine g\u00fcvenebilece\u011fini ya\u015fanm\u0131\u015fl\u0131klar\u0131 ile ispatlamak ad\u0131na kamera kar\u015f\u0131s\u0131na ge\u00e7mi\u015f i\u00e7erik \u00fcreticilerinin kay\u0131tlar\u0131 kullan\u0131c\u0131lar\u0131n sosyal medya ak\u0131\u015f\u0131na yo\u011fun s\u0131kl\u0131kta kar\u0131\u015ft\u0131r\u0131larak insan s\u0131cakl\u0131\u011f\u0131 kar\u015f\u0131s\u0131nda \u00fcrkek bireyler yaratmak ama\u00e7lan\u0131yor. Ard\u0131ndan bu bireyler \u2018\u2019sigma bireyler\u2019\u2019in, yaln\u0131z kurtlar\u0131n; kendisini toplum dinamiklerinin d\u0131\u015f\u0131nda, yaln\u0131zca kendi kararlar\u0131 ve eme\u011fiyle var eden bir arketipi y\u00fccelten i\u00e7eriklere maruz b\u0131rak\u0131larak, bu arketiplerin parodisi niteli\u011finde bir hayat anlat\u0131s\u0131 olu\u015fturmaya y\u00f6nlendiriliyor. Bu manip\u00fclasyonun yaratt\u0131\u011f\u0131, t\u00fcr\u00fcn\u00fcn yak\u0131nl\u0131\u011f\u0131ndan korkan, hayat\u0131 g\u00f6r\u00fcnmez d\u00fc\u015fmanlar\u0131na kar\u015f\u0131 bir sava\u015fa d\u00f6n\u00fc\u015fm\u00fc\u015f birey t\u00fcm varl\u0131\u011f\u0131n\u0131 \u00e7al\u0131\u015fmaya, \u00e7al\u0131\u015farak yar\u0131\u015fmaya, ta\u015fla\u015fmay\u0131 bir \u00f6nko\u015ful kabul ederek sesini \u00e7\u0131karmaks\u0131z\u0131n anlam\u0131 \u00e7al\u0131\u015fmak ve t\u00fcketmekte aramaya haz\u0131r hale geliyor. Birlikteli\u011fe temas eden de\u011ferleri korumak daha \u00f6nce hi\u00e7 olmad\u0131\u011f\u0131 kadar soyut ve i\u00e7ed\u00f6n\u00fck bir efor gerektirmekte. Sevgi, ancak zihnini korumaya muktedir olanlar taraf\u0131ndan ya\u015fat\u0131labilecek.<\/p>\n","protected":false},"excerpt":{"rendered":"
Yaln\u0131zla\u015ft\u0131rma ve yabanc\u0131la\u015ft\u0131rma; kapitalizmin bireyleri s\u0131k\u0131 \u00e7al\u0131\u015fanlar, yar\u0131\u015fmac\u0131lar, t\u00fcketiciler haline getirmek i\u00e7in kulland\u0131\u011f\u0131 temel silahlar. Bu d\u00fc\u015f\u00fcnce, 20-21. y\u00fczy\u0131l felsefe ve be\u015feri bilimler k\u00fclliyat\u0131 dahilindeki; insan refah\u0131n\u0131, insani de\u011ferlere dair yozla\u015fmay\u0131 irdeleyen t\u00fcm \u00e7al\u0131\u015fmalar\u0131n sat\u0131r aralar\u0131nda okunan temel bir kavray\u0131\u015f olmakla birlikte, yak\u0131n mutsuzluk tarihi anlat\u0131s\u0131n\u0131n da iskeleti. Bu kavramlar\u0131n kapitalizme temas\u0131 ile birlikte ele […]<\/p>\n","protected":false},"author":9100,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":"","_links_to":"","_links_to_target":""},"categories":[1],"tags":[],"class_list":["post-53","post","type-post","status-publish","format-standard","hentry","category-denemeyazilari"],"_links":{"self":[{"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/posts\/53","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/users\/9100"}],"replies":[{"embeddable":true,"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/comments?post=53"}],"version-history":[{"count":0,"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/posts\/53\/revisions"}],"wp:attachment":[{"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/media?parent=53"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/categories?post=53"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/blog.metu.edu.tr\/e242484\/wp-json\/wp\/v2\/tags?post=53"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}