{"id":5259,"date":"2016-10-15T13:59:14","date_gmt":"2016-10-15T10:59:14","guid":{"rendered":"https:\/\/www.arthipo.com\/artblog\/?p=5259"},"modified":"2017-06-07T02:29:04","modified_gmt":"2017-06-06T23:29:04","slug":"yapisalcilik-post-yapisalcilik","status":"publish","type":"post","link":"https:\/\/www.arthipo.com\/artblog\/sanat-felsefesi\/yapisalcilik-post-yapisalcilik.html","title":{"rendered":"Yap\u0131salc\u0131l\u0131k, Post-Yap\u0131salc\u0131l\u0131k, Derrida, Saussure, Barthes"},"content":{"rendered":"

Yap\u0131salc\u0131l\u0131k, Post-Yap\u0131salc\u0131l\u0131k<\/h2>\n

Yap\u0131salc\u0131l\u0131k, Post-Yap\u0131salc\u0131l\u0131k<\/strong>, 20. y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131nda ortaya \u00e7\u0131kan \u00f6zelde dilbi\u00adlimsel bir analiz ak\u0131m\u0131 iken, daha sonra sosyal ya da k\u00fclt\u00fcr bilimle\u00adri alanlar\u0131nda kullan\u0131lan y\u00f6ntemlerin ele\u015ftirilmesine ve bu y\u00fczden y\u00f6ntemsel de\u011fi\u015fikli\u011fi iddia eden bir d\u00fc\u015f\u00fcnce ak\u0131m\u0131 olarak kar\u015f\u0131m\u0131za \u00e7\u0131kar.\u00a0Yap\u0131s\u00f6k\u00fcm – Yap\u0131bozum<\/strong> nedir, dikkatle inceleyelim.<\/p>\n

Yap\u0131salc\u0131l\u0131k k\u0131saca, insan eylemlerinin ger\u00e7ekle\u015fti\u011fi alan\/mek\u00e2n\/ yap\u0131n\u0131n insan eylemleri kar\u015f\u0131s\u0131nda \u00f6nceli\u011fini ve bu insan eylem\u00adlerini anlaman\u0131n temel \u015fart\u0131 olarak yap\u0131 analizi gerekti\u011fini anlatan bir yakla\u015f\u0131md\u0131r. Bu haliyle yap\u0131salc\u0131l\u0131\u011f\u0131n, modern bir teorinin \u00fcst anlat\u0131 ya da indirgemeci \u00f6zelli\u011fini g\u00f6sterdi\u011fini s\u00f6yleyebiliriz. Buna kar\u015f\u0131n post-yap\u0131salc\u0131l\u0131k ise, yap\u0131 gibi kat\u0131 bir belirleyiciden uzak durur. Bunun i\u00e7in postyap\u0131salc\u0131 d\u00fc\u015f\u00fcn\u00fcrler, yap\u0131n\u0131n b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00adden ziyade par\u00e7alar\u0131n \u00f6nemine vurgu yaparlar. Velhas\u0131l post-yap\u0131- salc\u0131l\u0131\u011fa g\u00f6re her \u015fey par\u00e7alardan olu\u015fur ki b\u00f6ylece postyap\u0131salc\u0131lar, \u201cpar\u00e7al\u0131l\u0131\u011f\u0131\/b\u00f6l\u00fck p\u00f6r\u00e7\u00fckl\u00fc\u011f\u00fc y\u00fcceltip\/bir \u00f6rneklili\u011fi tan\u0131mamala\u00adr\u0131n\u0131n derecesi, y\u00f6nelmi\u015f olduklar\u0131 g\u00f6recelilikle\u201d yap\u0131y\u0131 par\u00e7alam\u0131\u015f\u00adlard\u0131r. Neticede, \u201cyap\u0131salc\u0131lar benzerlik ve kar\u015f\u0131l\u0131kl\u0131 ba\u011flant\u0131l\u0131l\u0131\u011f\u0131 vurgularken, postyap\u0131salc\u0131lar fark\u0131 ve a\u00e7\u0131k u\u00e7lulu\u011fu vurgulad\u0131lar. Yap\u0131salc\u0131l\u0131k, evrenselle\u015ftirici bir teoriydi;\u201d buna kar\u015f\u0131n postyap\u0131salc\u0131lar ise evrenselli\u011fi neredeyse tek tek her insana da\u011f\u0131tarak boz\u00admu\u015flard\u0131r.<\/p>\n

Hem yap\u0131salc\u0131l\u0131k hem de postyap\u0131salc\u0131l\u0131k k\u00f6ken olarak dilbi\u00adlimseldir. Bu noktada iki ak\u0131m\u0131n ortak atas\u0131 olarak Saussure ve ona itirazlar g\u00f6r\u00fclmektedir. Burada Saussure, Levi-Strauss, Barthes ve Derrida\u2019n\u0131n fikirleri etraf\u0131nda iki ak\u0131ma bak\u0131lacakt\u0131r. Saussure, dili bir g\u00f6stergeler sistemi, yani yap\u0131 olarak g\u00f6r\u00fcr ve bu yap\u0131n\u0131n kendi i\u00e7inde bir mant\u0131\u011f\u0131, kural\u0131 bulundu\u011funu s\u00f6yler ki, insan bu mant\u0131ksall\u0131k ve kurallar \u00e7er\u00e7evesinde anlam\u0131-mesaj\u0131 yakalayabilir. Bu, insan \u00f6zne(si)nin yap\u0131 kar\u015f\u0131s\u0131nda ikincil bir konuma d\u00fc\u015f\u00fc\u015f\u00fcd\u00fcr.<\/p>\n

Saussure’un Dili<\/h3>\n

Saussure’un dili<\/strong>, g\u00f6stergeler sistemidir (g\u00f6steren ve g\u00f6sterilen den olu\u015fmaktad\u0131r). G\u00f6steren maddi olarak ses ya da yaz\u0131 iken g\u00f6steri\u00adlen kavramsal ya da imgeseldir. G\u00f6steren ve g\u00f6sterilen aras\u0131ndaki ili\u015fki g\u00f6sterge sistemini olu\u015fturmaktad\u0131r.\u00a0<\/sup> Bu sistem, dil yap\u0131s\u0131n\u0131n temeli oldu\u011fundan \u00f6zne ancak bu dil imk\u00e2nlar\u0131 i\u00e7erisinde anlam yakalayabilmektedir. Yap\u0131sal durum bu a\u00e7\u0131dan \u00f6znenin varl\u0131\u011f\u0131n\u0131 dilin gramerine ba\u011flar. Anlamlar dilsel g\u00f6sterge sisteminin i\u00e7eri\u00adsinden \u00e7\u0131kmakta olup, \u00f6znenin yapaca\u011f\u0131 i\u015f, bu anlamlar\u0131 olu\u015fturan sistemi kavramakt\u0131r. Nitekim \u00f6zne ya da birey, dilsel bir mek\u00e2na do\u011fdu\u011fu andan itibaren d\u00fcnyay\u0131 anlamak i\u00e7in yine bu dilden hare\u00adket etmek zorunda kal\u0131r, bu y\u00fczden \u00f6znenin \u00f6ncelikli i\u015fi, kendisini buldu\u011fu bu dilsel mek\u00e2n\u0131n i\u015fleyi\u015fini \u00f6\u011frenmektir.<\/p>\n

\"Ferdinand<\/a>

Ferdinand de Saussure<\/p><\/div>\n

K\u00fclt\u00fcrel veya toplumsal olaylar\u0131n yap\u0131sal bir zemin \u00fczerinde anlam olu\u015fturdu\u011funu savunan yap\u0131salc\u0131 sosyal teori, her toplumsal veya bireysel deneyimi anlamak i\u00e7in bu yap\u0131ya bakmak gerekti\u011fini ileri s\u00fcrer. Bu ba\u011flamda yap\u0131salc\u0131l\u0131\u011f\u0131 toplumsal alan\u0131 okuma i\u00e7in kullanan ya da bunu sosyal teori olarak kuran ve yap\u0131salc\u0131l\u0131\u011f\u0131n bir bilim oldu\u011funu belirten Frans\u0131z antropolog Levi-Strauss\u2019tur. Ona g\u00f6re insan, i\u00e7ine do\u011fdu\u011fu k\u00fclt\u00fcr \u00e7evresinin ve kavramsal a\u011f\u0131n \u00fcr\u00fc\u00adn\u00fcd\u00fcr. \u0130nsan, bir k\u00fclt\u00fcrel ortam\u0131n \u00fcr\u00fcn\u00fc oldu\u011fu i\u00e7in Levi-Strauss, insan\u0131n felsefi bak\u0131mdan varl\u0131\u011f\u0131n merkezi niteli\u011fine olumsuz ba\u00adkarak, \u201cinsan \u00f6znesini felsefenin \u015f\u0131mar\u0131k veledi\u201d olarak niteleye\u00adrek, insan\u0131n etkinli\u011fini yap\u0131 kar\u015f\u0131s\u0131nda d\u00fc\u015f\u00fcr\u00fcr. Nitekim ona g\u00f6re, insan etkinli\u011fini yap\u0131 \u00fczerinde tuttu\u011fumuzda\/ele ald\u0131\u011f\u0131m\u0131zda, insan d\u00fcnyas\u0131 i\u00e7in nesnel yasalara ula\u015facak bilimsellik yakalana\u00adbilecektir.<\/p>\n

Levi-Strauss\u2019a g\u00f6re yap\u0131salc\u0131l\u0131k, \u201cde\u011fi\u015fmez olan\u0131n ya da y\u00fczeysel farkl\u0131l\u0131klar aras\u0131ndaki de\u011fi\u015fmez \u00f6\u011felerin ara\u015ft\u0131r\u0131lma- s\u0131\u201dd\u0131r. Asl\u0131nda bu noktada t\u00fcm toplumlarda var olan toplumsal kurumlar, buna \u00f6rnek g\u00f6sterilebilir. Aile, din\/mit ve e\u011fitim (yani dil) gibi sosyal kurumlar\u0131n ya da yap\u0131lar\u0131n t\u00fcm toplumlarda varl\u0131\u00ad\u011f\u0131 evrensel insan\u0131n \u00f6zelli\u011fini yakalamada \u00f6rnek g\u00f6sterilebilir. Son kertede, Levi-Strauss\u2019up yap\u0131salc\u0131l\u0131\u011f\u0131, de\u011fi\u015fik k\u00fclt\u00fcr ortamlar\u0131na ra\u011fmen insano\u011flunun Ortak evrensel bir yap\u0131 \u00f6zelli\u011fi bulma giri\u00ad\u015fimidir diyebiliriz.<\/p>\n

Roland Barthes<\/h3>\n

Ba\u015fka bir Frans\u0131z d\u00fc\u015f\u00fcn\u00fcr olan Roland Barthes<\/strong>, yap\u0131salc\u0131l\u0131\u011f\u0131 edebiyat alan\u0131nda kullanan, ayn\u0131 zamanda post-yap\u0131salc\u0131l\u0131\u011f\u0131 da i\u00e7inde de\u011ferlendiren ve bu y\u00fczden postmodern d\u00fc\u015f\u00fcncenin mem\u00adbalar\u0131ndan biri olarak g\u00f6r\u00fclebilecek olan edebiyat ele\u015ftirmenidir. Barthes, edebiyat gibi di\u011fer sosyal, k\u00fclt\u00fcrel fenomenlerini de dil sistemi i\u00e7inde de\u011ferlendirmeye tabi tutar. Dil, Barthes\u2019ta tekil in\u00adsan\u0131 a\u015fan kendi ba\u015f\u0131na bir yazard\u0131r. G\u00f6stergebilimsel ba\u011flamda, ideolojileri, kapitalizmi ve burjuva k\u00fclt\u00fcr\u00fcn\u00fc inceleyen Barthes\u2019a g\u00f6re, bu alanlarda g\u00f6steren ile g\u00f6sterilen aras\u0131ndaki ili\u015fkinin k\u00fcl\u00adt\u00fcrel fenomenlerde mit ya da s\u00f6ylencenin analiziyle ortaya \u00e7\u0131kt\u0131\u011f\u0131 s\u00f6ylenebilir. Ona g\u00f6re, s\u00f6ylenen \u015feylerin yan\u0131nda, bu s\u00f6ylenenlerin nas\u0131l s\u00f6ylendi\u011fi, ifade edildi\u011fi de \u00f6nemlidir.<\/p>\n

\"Roland<\/a>

Roland Barthes, Yap\u0131salc\u0131l\u0131k, Post Yap\u0131salc\u0131l\u0131k<\/p><\/div>\n

Barthes\u2019\u0131n d\u00fc\u015f\u00fcncesinde, postmodernite a\u00e7\u0131s\u0131ndan da, en \u00f6nemli nokta yorumlar\u0131n varl\u0131\u011f\u0131d\u0131r. D\u00fc\u015f\u00fcn\u00fcr, metnin as\u0131l kurucusu olarak yazar\u0131n de\u011fil, dilin oldu\u011funu s\u00f6yleyerek okurun klasik pasif duru\u015funu y\u0131kar. Bu ba\u011flamda dil ve yorumlayan okur metnin anla\u00adm\u0131n\u0131 belirlemede dinamik oland\u0131r. Bir bak\u0131ma burada, her metin, okur taraf\u0131ndan okuma s\u00fcrecinde, okuma zaman\u0131 ve ba\u011flam\u0131nda, anlamsal olarak yeniden yaz\u0131lmaktad\u0131r diyebiliriz. Yazar\u0131n niyeti ya da metnin temel anlam\u0131 gibi tek bir anlam ya da \u00e7\u0131kar\u0131lacak mesaj yoktur, zira yazar \u00f6lm\u00fc\u015ft\u00fcr. Yazar\u0131n \u00f6l\u00fcm\u00fc, \u00f6zg\u00fcr okurun do\u011fu\u015fu\u00adna, dolay\u0131s\u0131yla yorum \u00e7e\u015fitlili\u011fine yol a\u00e7m\u0131\u015ft\u0131r. Neticede Barthes\u2019\u0131n yoruma a\u00e7t\u0131\u011f\u0131 kap\u0131n\u0131n, postmodern k\u00fclt\u00fcr\u00fcn de ele\u015ftirdi\u011fi bilim- sellik\/nesnellik yada otoriter \u00fcst ve tek anlat\u0131\/bilgi\/anlam alanlar\u0131\u00adna kar\u015f\u0131 \u00e7\u0131kmada bir yol oldu\u011funu s\u00f6yleyebiliriz.<\/p>\n

Jacques Derrida<\/h3>\n

Postyap\u0131salc\u0131l\u0131k i\u00e7inde \u00f6nemli bir yere sahip olan di\u011fer bir Frans\u0131z d\u00fc\u015f\u00fcn\u00fcr Jacques Derrida<\/strong>\u2019d\u0131r. O da di\u011fer yap\u0131salc\u0131lar ve postyap\u0131salc\u0131lar gibi dile yaslanan ya da dilden beslenen d\u00fc\u015f\u00fcn\u00adceler \u00f6ne s\u00fcrm\u00fc\u015ft\u00fcr. Derrida, Bat\u0131 metafizik gelene\u011fini de\u011ferlen\u00addirdi\u011finde, metafizi\u011fin yasland\u0131\u011f\u0131 logosantrik-s\u00f6zmerkezcilik- bir h\u00e2kimiyet g\u00f6r\u00fcr. Logos, bilindi\u011fi \u00fczere hem ak\u0131l hem de s\u00f6z an\u00adlamlar\u0131na gelen Yunanca bir kelimedir. Bu noktada dil ve d\u00fc\u015f\u00fcnce, konu\u015fmada kendi \u2018mevcudiyet\u2019ini kurar. Ona g\u00f6re Bat\u0131 metafizi\u011fi, bu ‘mevcudiyet metafizi\u011fi ne (ki ayn\u0131 zamanda \u00f6zde\u015flik metafi\u00adzi\u011fi olarak g\u00f6r\u00fclmektedir) yaslanmaktad\u0131r.<\/p>\n

\"Jacques<\/a>

Jacques Derrida, Yap\u0131salc\u0131l\u0131k, Post-Yap\u0131salc\u0131l\u0131k<\/p><\/div>\n

Derrida, felsefe tari\u00adhinde yaz\u0131 kar\u015f\u0131s\u0131nda s\u00f6ze \u00f6ncelik veren yap\u0131n\u0131n (ayn\u0131 zamanda bu \u2018s\u00f6z\u00fcn Tanr\u0131sall\u0131\u011f\u0131n\u0131 da d\u00fc\u015f\u00fcnelim) yanl\u0131\u015f bir tasar\u0131ma yol a\u00e7t\u0131\u011f\u0131n\u0131 ileri s\u00fcrer. Derrida, Bat\u0131 d\u00fc\u015f\u00fcncesinde, s\u00f6z\u00fcn yaz\u0131 kar\u00ad\u015f\u0131s\u0131nda \u00f6nemli veya \u00fcst\u00fcn g\u00f6r\u00fclmesine dair, \u201cYaz\u0131, kavran\u0131labilir kay\u0131t, Bat\u0131 gelene\u011fi taraf\u0131ndan her zaman tine, nefese, konu\u015fmaya ve logos a d\u0131\u015fsal olan beden ve madde olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr,\u201d der. Ayr\u0131ca bu ba\u011flamda Derrida Bat\u0131 gelene\u011finde g\u00f6r\u00fclen ikilikle\u00adrin de bu s\u00f6zmerkezci d\u00fc\u015f\u00fcnmeye yasland\u0131\u011f\u0131n\u0131 belirtir. Bunlar: \u201cepisteme-doksa, form-madde, i\u00e7erisi-d\u0131\u015far\u0131s\u0131, numen-fenomen, varl\u0131k-yokluk, ger\u00e7eklik-g\u00f6r\u00fcn\u00fc\u015f, olgu-de\u011fer, erkek-kad\u0131n\u201d gibi ikiliklerdir ki bu ikiliklerdeki ilk kavramlar\u0131n metafizik sistemin merkezinde bulundu\u011funu belirtir. Yap\u0131salc\u0131l\u0131k, Post-Yap\u0131salc\u0131l\u0131k<\/em><\/p>\n

Yap\u0131s\u00f6k\u00fcm – Yap\u0131bozum<\/h3>\n

Derrida, bu felsefe ya da metafizik gelene\u011fin nas\u0131l olu\u015ftu\u011fu\u00adnu veya onlar\u0131n yanl\u0131\u015fl\u0131\u011f\u0131n\u0131 g\u00f6stermek i\u00e7in \u2018dekonstr\u00fcksiyon\u2019 –yap\u0131s\u00f6k\u00fcm – yap\u0131bozum<\/strong> \u00a0y\u00f6ntemini geli\u015ftirir. Y\u00f6ntemin sa\u011flayaca\u011f\u0131 \u015fey, bir b\u00fct\u00fcn\u00fcn nas\u0131l yap\u0131land\u0131\u011f\u0131n\u0131 anlamaya \u00e7al\u0131\u015fmakt\u0131r. Bir me\u00adtafizik kavram olan b\u00fct\u00fcn (ve di\u011fer kapsay\u0131c\u0131 anlam \u00f6ncelikleri), Derrida<\/strong> i\u00e7in \u2018b\u00fct\u00fcn \u2018\u00fcn tamamen b\u00fct\u00fcnsel olmas\u0131 yani kapsay\u0131c\u0131 olmas\u0131 imk\u00e2ns\u0131zd\u0131r. Bu nedenle \u2018b\u00fct\u00fcn \u2019den s\u00f6z edilemez, ger\u00e7ekte sadece bir kesit\/kesim s\u00f6z konusudur hep. Anlamsal statiklik\/ kat\u0131l\u0131\u011f\u0131n olu\u015fturdu\u011fu bu ‘b\u00fct\u00fcnl\u00fckl\u00fc metafiziksel yap\u0131, dekonstr\u00fcksiyona u\u011frat\u0131rken g\u00fcndeme Derrida\u2019n\u0131n \u00f6nemli bir kavram\u0131 \u00e7\u0131\u00adkar: differance (\u201chem farkl\u0131 olmak, hem de ertelemek anlamlar\u0131na gelen differer fiilinden Derrida\u2019n\u0131n t\u00fcretti\u011fi bir s\u00f6z oyunu\u201d olarak g\u00f6r\u00fclmektedir.”\u00a0<\/sup> Differance (farkl\u0131l\u0131k) ile dilsel yap\u0131da olu\u015fturu\u00adlan anlamla kesinlik zinciri bozulmaya u\u011frat\u0131l\u0131r. Derrida, differan\u00adce ile dilde olu\u015fan anlamsal farkl\u0131l\u0131klar\u0131, belirsizlikleri ve anlam vermenin ertelenmesi gerekti\u011fini g\u00f6stererek mevcudiyet metafi\u00adzi\u011finin hatal\u0131 oldu\u011funu, dolay\u0131s\u0131yla Bat\u0131 d\u00fc\u015f\u00fcncesinin ba\u015ftan beri bu hatayla olu\u015ftu\u011funu s\u00f6ylemektedir.<\/p>\n

B\u00f6ylece Derrida\u2019n\u0131n temel sav\u0131 olan \u201cd\u00fcnya bir metindir, met\u00adnin d\u0131\u015f\u0131nda hi\u00e7bir \u015fey yoktur ve b\u00fct\u00fcn metinlerin birden fazla an\u00adlam\u0131 vard\u0131r. Bu y\u00fczden bir metnin tam ve en son yorumunun yap\u0131l\u00admas\u0131 imkans\u0131z\u2019d\u0131r g\u00f6r\u00fc\u015f\u00fc elde edilir. Yani sonsuz anlam ve yo\u00adrum imk\u00e2n\u0131n\u0131n oldu\u011fu sonucuna ula\u015fabiliriz. Derrida\u2019n\u0131n kuram olmayan yap\u0131bozumcu y\u00f6ntemin, anlam\u0131 bulmak, yakalamak i\u00e7in tavr\u0131n\u0131 Megill, \u201cparodik olarak asla eve d\u00f6nmeyecek olan Ulysses\u2019i beklerken, sabah \u00f6rd\u00fc\u011f\u00fcn\u00fc gece s\u00f6ken ya da hem \u00f6ren hem s\u00f6ken bir Penelope\u2019ye benzetir.\u201d Ba\u015fka bir analoji yaparsak Derrida hil\u00adelinde kalemle yazarken, di\u011fer eliyle onu silmeye ba\u015flayan bir d\u00fc\u00ad\u015f\u00fcn\u00fcr olarak anlamsal alan\u0131n de\u011fi\u015fip farkl\u0131la\u015ft\u0131\u011f\u0131n\u0131 g\u00f6stermeye \u00e7a\u00adl\u0131\u015f\u0131r. \u0130\u015fte bu a\u015famada Derrida ile postmodernizm aras\u0131ndaki ili\u015fki de a\u00e7\u0131\u011fa \u00e7\u0131kmaktad\u0131r. Postmodernitenin k\u00fclt\u00fcrel farkl\u0131l\u0131klara ya da kimliklere vurgusuyla anlam \u00fcretmedeki farklar\u0131 g\u00f6stermesi bak\u0131\u00adm\u0131ndan Derrida\u2019n\u0131n dekonstr\u00fcksiyon tekni\u011finin, modernite veya \u00fcst anlat\u0131lar\u0131\/kimlikleri y\u0131kmada\/da\u011f\u0131tmada bir benzerlik ta\u015f\u0131d\u0131\u011f\u0131\u00adn\u0131 s\u00f6yleyebiliriz. Yap\u0131salc\u0131l\u0131k, Post-Yap\u0131salc\u0131l\u0131k<\/em><\/p>\n

Sonu\u00e7 olarak, yap\u0131salc\u0131l\u0131k ve post-yap\u0131salc\u0131l\u0131k yukar\u0131da ad\u0131 ge\u00e7enlerle s\u0131n\u0131rl\u0131 de\u011fildir. En az\u0131ndan psikanalizde Lacan, politik anlamda Althusser gibi d\u00fc\u015f\u00fcn\u00fcrler ilk akla gelenlerden baz\u0131lar\u0131d\u0131r. Buna kar\u015f\u0131n konu a\u00e7\u0131s\u0131ndan daha \u00e7ok \u00f6n plana \u00e7\u0131kan d\u00fc\u015f\u00fcn\u00fcrler\u00adden bahsetmeyi yeterli bulduk. Neticede postyap\u0131salc\u0131l\u0131\u011f\u0131n, post\u00admodernizm ile yak\u0131n d\u00f6nemde \u00e7\u0131kan bir ak\u0131m olarak, postmodern epistemolojik tavr\u0131n\u0131 destekleyen bir ak\u0131m oldu\u011funu s\u00f6yleyebiliriz. Bu, kesinlikten uzak, de\u011fi\u015febilen bir bilgidir.<\/p>\n

Son olarak postyap\u0131salc\u0131l\u0131\u011f\u0131n temel tezleri vermek gerekirse bunlar:<\/h3>\n
    \n
  1. Tarih ve k\u00fclt\u00fcr\u00fcn yap\u0131lar\u0131 ko\u015fulland\u0131rd\u0131\u011f\u0131ndan \u201cyap\u0131la\u00adr\u0131n\u201d, yanl\u0131\u015f yorumlara ve \u00f6nyarg\u0131lara maruz kald\u0131\u011f\u0131n\u0131 ileri s\u00fcrer.<\/li>\n<\/ol>\n
      \n
    1. Dolay\u0131s\u0131yla bir nesneyi anlamak i\u00e7in hem nesnenin ken\u00addisini hem de bu nesneyi \u00fcreten bilgi sistemleri bir arada incelenmelidir. Bu ba\u011flamda Post-yap\u0131salc\u0131l\u0131k, bilginin na\u00ads\u0131l \u00fcretildi\u011fini temel ara\u015ft\u0131rma sorunsal\u0131 olarak kabul eder.<\/li>\n
    2. Post-yap\u0131salc\u0131l\u0131k, yap\u0131salc\u0131l\u0131\u011f\u0131n aksine arkeolojiktir; k\u00fcl\u00adt\u00fcrel kavramlar\u0131n zaman i\u00e7inde nas\u0131l de\u011fi\u015fti\u011fine odakla\u00adnarak ayn\u0131 kavramlardan \u015fimdi ne anla\u015f\u0131ld\u0131\u011f\u0131n\u0131 bulmaya \u00e7al\u0131\u015f\u0131r. \u00d6rne\u011fin Foucault\u2019nun Delili\u011fin Tarihi adl\u0131 eseri, delilikle ilgili k\u00fclt\u00fcrel tutumlar\u0131n bir tarihidir. Yap\u0131salc\u0131l\u0131k, Post-Yap\u0131salc\u0131l\u0131k<\/em><\/li>\n
    3. Post-yap\u0131salc\u0131lar \u201cbenli\u011fin\u201d ayr\u0131, tekil ve tutarl\u0131 bir varl\u0131k oldu\u011fu g\u00f6r\u00fc\u015f\u00fcne kat\u0131lmazlar. Aksine birey, birbiriyle \u00e7at\u0131\u00ad\u015fan bilgi h\u00fck\u00fcmleri (toplumsal cinsiyet, \u0131rk, s\u0131n\u0131f, kariyer vb gibi) aras\u0131ndaki gerilimlere sahiptir. Dolay\u0131s\u0131yla bireyin benlik alg\u0131s\u0131 onun nesnelerin anlamlar\u0131n\u0131 yorumlamas\u0131n\u00adda kritik bir rol oynar. Her ne kadar farkl\u0131 d\u00fc\u015f\u00fcn\u00fcrlerin benlik hakk\u0131ndaki g\u00f6r\u00fc\u015fleri farkl\u0131la\u015fsa da post-yap\u0131salc\u0131- lar benli\u011fin s\u00f6ylemlerle in\u015fa edildi\u011fi g\u00f6r\u00fc\u015f\u00fcn\u00fc s\u0131kl\u0131kla pay\u00adla\u015f\u0131l\u0131r.<\/li>\n
    4. Bir metin yazar\u0131n\u0131n amac\u0131, okuyucu i\u00e7in ikincildir. Postyap\u0131salc\u0131lar bir metnin tek bir amac\u0131n\u0131n, anlam\u0131n\u0131n ve tekil bir varolu\u015fa sahip oldu\u011fu fikrini reddederler. Her birey; herhangi bir metinle ilgili olarak yeni ve bireysel ama\u00e7, anlam ve varolu\u015f yaratabilir. Anlam, yani g\u00f6sterilen, birey taraf\u0131ndan; yani g\u00f6steren taraf\u0131ndan in\u015fa edilir. B\u00f6ylelikle, g\u00f6sterilen g\u00f6sterenin \u00f6nceli\u011fine g\u00f6re konu\u015fur. \u201cYap\u0131salc\u0131\u00adl\u0131k, do\u011frulu\u011fu metnin \u2018arkas\u0131nda\u2019 ya da \u2018i\u00e7inde\u2019 g\u00f6r\u00fcrken post-yap\u0131salc\u0131l\u0131k okuyucu ile metnin kar\u015f\u0131l\u0131kl\u0131 etkile\u015fimini \u00fcretkenlik olarak g\u00f6rmektedir. Dolay\u0131s\u0131yla postyap\u0131salc\u0131l\u0131kta bir k\u00fclt\u00fcr nesnesinin ne anlama geldi\u011fini anlamada, onun belli de\u011fi\u015fkenlerle (\u00f6rne\u011fin kimlik ba\u011flam\u0131nda) olan ili\u015fkisinin analizi b\u00fcy\u00fck \u00f6nem arz eder.<\/li>\n
    5. Post-yap\u0131salc\u0131 metin analizlerinde okuyucu, yazar\u0131n yeri\u00adni al\u0131r. Bu yer de\u011fi\u015ftirme yazan merkezden alma olarak de\u011ferlendirilir; b\u00f6ylelikle yazara sabitlenmeden di\u011fer an\u00adlam kaynaklar\u0131 da ara\u015ft\u0131r\u0131l\u0131r (farkl\u0131 okuyucular, k\u00fclt\u00fcrel normlar ya da di\u011fer metinler ba\u011flam\u0131nda). Bu alternatif kaynaklar\u0131n birbirleriyle tutarl\u0131l\u0131k g\u00f6stermeleri de gerek\u00admez.<\/li>\n
    6. Post-yap\u0131salc\u0131lar, hiyerar\u015fi i\u00e7inde \u201cbask\u0131n olan\u0131n temel ni\u00adteli\u011fi\u201d kavram\u0131n\u0131 reddederler. Daha ziyade ama\u00e7lar\u0131, bu ili\u015fkileri analiz ederken bask\u0131n olan ile itaat eden aras\u0131n\u00addaki ba\u011f\u0131ml\u0131l\u0131\u011f\u0131 a\u00e7\u0131\u011fa \u00e7\u0131karmakt\u0131r. Bu ili\u015fkileri anlaman\u0131n tek yolu, tekil anlamlar ill\u00fczyonunu \u00fcreten bilgi sistemle\u00adrini ve kabullerini \u201cyerinden \u00e7\u0131karmak”t\u0131r. Yap\u0131salc\u0131l\u0131k, Post-Yap\u0131salc\u0131l\u0131k<\/em><\/li>\n<\/ol>\n

      Modernite, Postmodernite ve Bauman, Mehmet E. \u015eim\u015fek, Belge Yay\u0131nlar\u0131<\/p>\n","protected":false},"excerpt":{"rendered":"

      Yap\u0131salc\u0131l\u0131k, Post-Yap\u0131salc\u0131l\u0131k Yap\u0131salc\u0131l\u0131k, Post-Yap\u0131salc\u0131l\u0131k, 20. y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131nda ortaya \u00e7\u0131kan \u00f6zelde dilbi\u00adlimsel bir analiz ak\u0131m\u0131 iken, daha sonra sosyal ya da k\u00fclt\u00fcr bilimle\u00adri alanlar\u0131nda kullan\u0131lan y\u00f6ntemlerin ele\u015ftirilmesine ve bu y\u00fczden y\u00f6ntemsel de\u011fi\u015fikli\u011fi iddia eden bir d\u00fc\u015f\u00fcnce ak\u0131m\u0131 olarak kar\u015f\u0131m\u0131za \u00e7\u0131kar.\u00a0Yap\u0131s\u00f6k\u00fcm – Yap\u0131bozum nedir, dikkatle inceleyelim. Yap\u0131salc\u0131l\u0131k k\u0131saca, insan eylemlerinin ger\u00e7ekle\u015fti\u011fi alan\/mek\u00e2n\/ yap\u0131n\u0131n insan eylemleri kar\u015f\u0131s\u0131nda […]<\/p>\n","protected":false},"author":1,"featured_media":5272,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_et_pb_use_builder":"","_et_pb_old_content":"","_et_gb_content_width":"","footnotes":""},"categories":[266],"tags":[],"class_list":["post-5259","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-sanat-felsefesi"],"yoast_head":"\nYap\u0131salc\u0131l\u0131k, Post-Yap\u0131salc\u0131l\u0131k, Derrida, Saussure, Barthes - Arthipo<\/title>\n<meta name=\"description\" content=\"Yap\u0131salc\u0131l\u0131k, Post-Yap\u0131salc\u0131l\u0131k, 20. y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131nda ortaya \u00e7\u0131kan \u00f6zelde dilbi\u00adlimsel bir analiz ak\u0131m\u0131yken, daha sonra sosyal ya da k\u00fclt\u00fcr bilimle\u00adri\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.arthipo.com\/artblog\/sanat-felsefesi\/yapisalcilik-post-yapisalcilik.html\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Yap\u0131salc\u0131l\u0131k, Post-Yap\u0131salc\u0131l\u0131k, Derrida, Saussure, Barthes - 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