{"id":5399,"date":"2016-10-17T13:00:57","date_gmt":"2016-10-17T10:00:57","guid":{"rendered":"https:\/\/www.arthipo.com\/artblog\/?p=5399"},"modified":"2017-06-07T02:25:42","modified_gmt":"2017-06-06T23:25:42","slug":"sosyoloji-ve-zygmunt-bauman","status":"publish","type":"post","link":"https:\/\/www.arthipo.com\/artblog\/sanat-felsefesi\/sosyoloji-ve-zygmunt-bauman.html","title":{"rendered":"Sosyoloji ve Zygmunt Bauman"},"content":{"rendered":"

Sosyoloji ve Zygmunt Bauman<\/h2>\n

Felsefe evinden ka\u00e7an\/ayr\u0131lan son bilimlerden olan sosyoloji, ay\u00add\u0131nlanma ve modernlikle dolays\u0131z ba\u011flant\u0131s\u0131 olan bir sosyal bilim\u00addir. Sosyoloji ve Zygmunt Bauman<\/strong>; Genel anlamda modernli\u011fin planl\u0131, rasyonel toplum tahayy\u00fc\u00adl\u00fcne, di\u011fer bilimlerin yard\u0131mlar\u0131 gibi sosyoloji de bu tahayy\u00fcle dair motivasyonu kendi i\u00e7inde ta\u015f\u0131maktad\u0131r. Nitekim Bauman, Albo in Small\u2019a ait olan \u201csosyolojinin modern toplumu daha iyi yapma \u015fevkinden do\u011fdu\u011fu\u201d fikrine ek olarak, \u201csosyoloji modern toplumu daha iyi yapma \u015fevkinden sadece \u2018do\u011fmam\u0131\u015ft\u0131r\u2019, ayn\u0131 zamanda \u00f6m\u00adr\u00fcn\u00fcn \u00e7o\u011funu da bununla s\u00fcrd\u00fcrm\u00fc\u015f\u201d oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc ortaya ko\u00adyar. \u00c7\u00fcnk\u00fc modernli\u011fin uygulamalar\u0131nda soyundu\u011fu toplum m\u00fc\u00adhendisli\u011fi, sosyolojiyle i\u00e7 i\u00e7edir.<\/p>\n

Bauman, iktidar\u0131n planlar\u0131na hizmet eden bir \u00fcr\u00fcn olarak modern \u201campirik sosyolojinin], toplumun \u201ctotal idaresini\u201d ama\u00e7layan mo\u00addern devletin taleplerine cevap olarak ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 ileri s\u00fcrer. \u00d6zellikle bu nedenler etraf\u0131nda bak\u0131ld\u0131\u011f\u0131nda sosyolojinin, \u00e7o\u011fun\u00adlukla Bat\u0131l\u0131 bir alan\/bilim olarak d\u00fc\u015f\u00fcn\u00fclmesi do\u011frudur. Her ne kadar Bat\u0131 d\u00fcnyas\u0131 d\u0131\u015f\u0131nda da sosyolojiye kaynak olacak ki\u015filer bul\u00admak m\u00fcmk\u00fcnse de\u011filse de sosyolojinin tarihine bak\u0131ld\u0131\u011f\u0131nda \u0130bni Haldun gibi Do\u011fulu bir \u015fahsiyet kar\u015f\u0131m\u0131za \u00e7\u0131kar.<\/p>\n

Bat\u0131 Hegemonyas\u0131<\/h3>\n

Fakat g\u00fcn\u00fcm\u00fczdeki \u00e7er\u00e7evesine bak\u0131ld\u0131\u011f\u0131nda sosyolojide, tart\u0131\u015fmas\u0131z Bat\u0131 hegemonyas\u0131 bulunmaktad\u0131r. Bunda hem sosyo\u00adloji tarihinde \u00f6nemli olan Frans\u0131z, Alman ve \u0130ngiliz d\u00fc\u015f\u00fcn\u00fcrlerin olmas\u0131 hem de toplumsal\u0131 inceleyen sosyolojinin ortaya \u00e7\u0131k\u0131\u015f\u0131nda etkili olan Ayd\u0131nlanma, siyasal devrimler (1789\u2019dan itibaren), en\u00add\u00fcstri devrimi, kapitalizm, kentle\u015fme ve bilimsel geli\u015fmeler gibi siyasal, ekonomik ve k\u00fclt\u00fcrel alanlarda ya\u015fanan de\u011fi\u015fimlerin Bat\u0131 toplumlar\u0131nda g\u00f6r\u00fclmesinin etkisi vard\u0131r. Bu ba\u011flamda Bauman\u2019\u0131n yukar\u0131da aktar\u0131lan s\u00f6zlerine ilaveten k\u0131sa ve net bir bi\u00e7imde a\u00e7\u0131k\u00adland\u0131\u011f\u0131nda sosyoloji, \u201cilk olarak Bat\u0131l\u0131, modern, kapitalist toplu\u00admun deneyiminden ve bu deneyimin g\u00fcndeme getirdi\u011fi sorunlar\u00addan ortaya \u00e7\u0131k\u2019 an bir sosyal bilimdir denilebilir.<\/p>\n

Sosyolojinin ye\u015ferdi\u011fi toprak olan Fransa \u00f6rne\u011fine bakt\u0131\u011f\u0131m\u0131z\u00adda, hem Ayd\u0131nlanma yanl\u0131lar\u0131n\u0131n hem de Ayd\u0131nlanma kar\u015f\u0131tlar\u0131n\u0131n sosyoloji \u00fczerinde etkisi oldu\u011funu s\u00f6yleyebiliriz. \u00d6rne\u011fin Irving Zeitlin\u2019e g\u00f6re \u201cSosyoloji ilk d\u00f6neminde, Ayd\u0131nlanmaya bir tepki olarak\u201d geli\u015fmi\u015ftir.\u00a0<\/sup> Tepkiler daha sonralar\u0131 Ayd\u0131nlanman\u0131n refe\u00adranslar\u0131 olan; rasyonellik ve bilimsellik \u00f6zellikleriyle bulu\u015fmu\u015ftur. Bununla birlikte sosyoloji kavram\u0131n\u0131 ilk kullanan Frans\u0131z d\u00fc\u015f\u00fcn\u00fcr Comte\u2019un d\u00fc\u015f\u00fcnceleri, sosyolojinin geli\u015fiminde etkili olmu\u015ftur.<\/p>\n

\"Sosyoloji<\/a>

Sosyoloji ve Zygmunt Bauman<\/p><\/div>\n

Comte<\/h3>\n

Comte, insanl\u0131\u011f\u0131n geli\u015fimini teolojik, metafizik ve pozitif evreler olarak \u00fc\u00e7 d\u00f6neme ay\u0131r\u0131r. Comte\u2019un kendisinin de i\u00e7inde bulundu\u011fu pozitif d\u00f6nemin a\u00e7\u0131klay\u0131c\u0131 ve merkezi kavram\u0131, bilimdir. Do\u011fa ya da fizik bilimlerinde ortaya \u00e7\u0131kan geli\u015fmeler, misal fiziksel d\u00fcnya yasalar\u0131n\u0131n ke\u015fifleri, Comte\u2019un toplumsal d\u00fcnyan\u0131n da yasalar\u0131 ol\u00addu\u011fu (olmas\u0131 gerekir) fikrini d\u00fc\u015f\u00fcnmesine yol a\u00e7ar. Bu anlamda toplumsal alan\u0131n bir nesne gibi ele al\u0131nabilece\u011fini savunan Com\u00adte, pozitivizmin ve pozitivist sosyolojinin de kurucusudur.<\/p>\n

Frans\u0131z sosyolojisinde \u00f6n plana \u00e7\u0131kan, ayn\u0131 zamanda modern sos\u00adyolojinin kurucu babalar\u0131ndan say\u0131lan Durkheim\u2019dir. Sosyolojinin bilimsel y\u00f6ntemlerini belirleyen Durkheim, toplumsal i\u015fb\u00f6l\u00fcm\u00fc, mekanik ve organik dayan\u0131\u015fma, anomi gibi \u00f6nemli kavramlar\u0131 sos\u00adyolojiye kazand\u0131r\u0131r. Bunun yan\u0131nda intihar olaylar\u0131 \u00fczerine yapt\u0131\u011f\u0131 sosyolojik ara\u015ft\u0131rmayla da \u00f6nc\u00fc olmu\u015ftur. K\u0131saca Durkheim\u2019a g\u00f6re, toplumsal olgular maddi ve maddi olmayan olgulardan olu\u015fur. Bu nedenle sosyolojinin g\u00f6revi de bu toplumsal olgular\u0131 ara\u015ft\u0131rmakt\u0131r. Y\u00f6ntem ve ilkeleri belirlemesi a\u00e7\u0131s\u0131ndan bak\u0131ld\u0131\u011f\u0131nda Durkheim, sosyolojiyi felsefeden net bir \u015fekilde ay\u0131rarak, sosyolojinin ba\u011f\u0131m\u00ads\u0131z bir disiplin olmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r.<\/p>\n

Sosyolojinin ortaya ilk \u00e7\u0131k\u0131\u015f\u0131nda her ne kadar Frans\u0131z etkisi g\u00f6ze \u00e7arpsa da sosyolojide \u00e7\u0131\u011f\u0131r a\u00e7an \u00fc\u00e7 dev isim Marx, Weber ve Simmel Alman\u2019d\u0131r. Burada hemen s\u00f6ylemek gerekir ki, Marx\u2019\u0131n eko\u00adnomi politik d\u00fc\u015f\u00fcncesi sonraki Alman sosyolojisi \u00fczerinde derin bir etkiye sahiptir. O toplumu bir \u00e7at\u0131\u015fma alan\u0131 olarak g\u00f6r\u00fcr. Marx kapitalist toplumu, temelde \u00fcretim ara\u00e7lar\u0131n\u0131 elinde bulunduran burjuvalar ve eme\u011fi d\u0131\u015f\u0131nda hi\u00e7bir \u015feyleri olmayan i\u015f\u00e7iler-proleter- bi\u00e7iminde iki s\u0131n\u0131fl\u0131 bir toplum olarak g\u00f6r\u00fcr. Bu temel belirleme, Marx\u2019\u0131n d\u00fc\u015f\u00fcncelerinin ekonomik indirgemecilikle su\u00e7lanmas\u0131na da kaynakl\u0131k eder. Ayr\u0131ca gelecekte devrimle ger\u00e7ekle\u015ftirilecek olan ve s\u0131n\u0131fsal \u00e7at\u0131\u015fmay\u0131 ortadan kald\u0131raca\u011f\u0131n\u0131 varsayd\u0131\u011f\u0131 s\u0131n\u0131fs\u0131z kom\u00fcnist toplumu i\u015faret etmesi, Marx\u2019\u0131n diyalektik sosyolojisine destek verenleri art\u0131rd\u0131\u011f\u0131 gibi ona kar\u015f\u0131 \u00e7\u0131kanlar\u0131 da art\u0131rm\u0131\u015ft\u0131r.<\/p>\n

Marx’\u0131n Devrimci Duru\u015fu<\/h3>\n

Marx’\u0131n devrimci duru\u015fu, akademik sosyoloji taraf\u0131ndan ide\u00adolojik bulundu\u011fundan, Marx\u2019tan sonraki sosyolojinin do\u011frudan veya dolayl\u0131 olarak bir Marx ele\u015ftirisi olarak devam etti\u011fini s\u00f6yleye\u00adbiliriz. \u00c7\u00fcnk\u00fc Marx foto\u011fraf\u0131n\u0131 \u00e7ekti\u011fi kapitalist toplumun sorun\u00adlar\u0131na, kabul edilsin ya da edilmesin bir \u00e7\u00f6z\u00fcm \u00f6nermi\u015ftir. Oysa sosyolojiye genel yakla\u015f\u0131m bi\u00e7imi, sosyoloji biliminin herhangi bir \u00e7\u00f6z\u00fcm \u00fcretmesi de\u011fil, sadece toplum analizi yapmas\u0131 g\u00f6revidir. Nitekim Marx\u2019\u0131n ard\u0131llar\u0131ndan Weber, modern toplumu ekonomik ili\u015fkilerden ziyade bir rasyonelle\u015fme s\u00fcreci olarak ele al\u0131r. Hem Marx\u2019\u0131n hem de Weber\u2019in kuramlar\u0131 yap\u0131s\u0131 gere\u011fi makro kuram\u00adlard\u0131r.<\/p>\n

Oysa Alman sosyolojisinin di\u011fer \u00f6nemli d\u00fc\u015f\u00fcn\u00fcr\u00fc Simmel, birey ve ili\u015fkileri ba\u011flam\u0131nda toplumdaki mikro yap\u0131lar\u0131 ele al\u0131r. Simmel\u2019e g\u00f6re, iki ki\u015filik bir gruba \u00fc\u00e7\u00fcnc\u00fcn\u00fcn eklenmesiyle farkl\u0131 sosyolojik geli\u015fmeler ortaya \u00e7\u0131kar. Bir bak\u0131ma ger\u00e7ekte bu \u00fc\u00e7\u00fcnc\u00fc\u00adn\u00fcn geli\u015fiyle ortaya \u00e7\u0131kan yeni stat\u00fcler ve rollerle birlikte sosyolojik analiz veya sosyoloji m\u00fcmk\u00fcn g\u00f6r\u00fcl\u00fcr. Sonu\u00e7ta, Marx’\u0131n daha az sosyolojik g\u00f6r\u00fclen ekonomi politi\u011fine kar\u015f\u0131 Weber ve Simmel\u2019in \u00e7al\u0131\u015fmalar\u0131 hem tamamen sosyolojik g\u00f6r\u00fclm\u00fc\u015f hem de sonraki sosyologlar taraf\u0131ndan birer sosyolojik \u00e7al\u0131\u015fma olarak daha \u00e7ok ka\u00adbul g\u00f6rm\u00fc\u015ft\u00fcr.<\/p>\n

Frans\u0131z ve Alman sosyolojisi kadar olmasa da bir \u0130ngiliz sos\u00adyoloji gelene\u011finden de bahsetmek m\u00fcmk\u00fcnd\u00fcr. Marx\u2019\u0131 da etkile\u00admi\u015f olan Adam Smith\u2019in kuram\u0131 dikkate de\u011ferdir. Onun kuram\u0131na g\u00f6re, toplumsal alan ve birey davran\u0131\u015flar\u0131 \u00fczerinde politik ekonomi etkilidir. Smith d\u0131\u015f\u0131nda ve belki sosyolog unvan\u0131na daha yak\u0131n olan Herbert Spencer, toplumu bir organizma olarak g\u00f6r\u00fcr ve buna ba\u011fl\u0131 olarak evrimci kuram\u0131n\u0131 geli\u015ftirir. Ona g\u00f6re k\u0131saca, bu organizma\/ toplum giderek daha iyi bir a\u015famaya do\u011fru evrilir. Burada k\u0131saca verdi\u011fimiz bilgiler sosyoloji tarihinin temelinde bulunur. 20. y\u00fcz\u00ady\u0131ldan itibaren sosyolojide giderek daha fazla yakla\u015f\u0131m geli\u015fmi\u015ftir. \u00d6rne\u011fin: Amerikan sosyolojisi, Feminist sosyoloji gibi.<\/p>\n

Liberal Kapitalist Blok ve Sosyalist Blok<\/h3>\n

20. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131 iki kutuplu (liberal kapitalist blok ve sosyalist blok) bir d\u00fcnyad\u0131r. Bu d\u00f6nem toplumsal, siyasal, eko\u00adnomik bir\u00e7ok \u015feyin, bu iki kutup aras\u0131nda ya\u015fanan so\u011fuk sava\u015f\u0131n etkisine girdi\u011fi bir s\u00fcre\u00e7tir. 1960\u2019lardan g\u00fcn\u00fcm\u00fcze kadar ge\u00e7en s\u00fcrede ise d\u00fcnyay\u0131 okuma bi\u00e7imlerinde, yeni perspektiflerin or\u00adtaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 s\u00f6yleyebiliriz. Bauman da bu geni\u015flemeden yararla\u00adn\u0131r. Nitekim entelekt\u00fcel geli\u015fiminin ilk y\u0131llar\u0131nda Marx, Camus, Gramsci ve Habermas gibi d\u00fc\u015f\u00fcn\u00fcrlerden etkilenen Bauman, bu s\u00fcre\u00e7te topluma modern kuramlar -onun sosyolojik zemini ve toplumu ele al\u0131\u015f\u0131 daha \u00e7ok Marksist ya da s\u0131n\u0131fsal temeldedir- perspektifinden bakmas\u0131na kar\u015f\u0131n, 1980\u2019lerden itibaren Foucault, Adorno, Castoriadis ve Levinas gibi d\u00fc\u015f\u00fcn\u00fcrlere y\u00f6nelip postmodern perspektife kayarak entelekt\u00fcel d\u00fcnyas\u0131n\u0131 iyice geni\u015fletmi\u015f oldu\u011fu s\u00f6ylenebilir.<\/p>\n

Ya\u015fama d\u00fcnyas\u0131, sosyal bilimlerdeki farkl\u0131 disiplinlerin \u00e7a\u00adl\u0131\u015fma alan\u0131 oldu\u011fu kadar sosyoloji de ayn\u0131 insan d\u00fcnyas\u0131na bak\u0131p ara\u015ft\u0131rma yapar. Bu disiplinlerin birbirinden ne y\u00f6nden farkl\u0131la\u015f\u00adt\u0131\u011f\u0131na bakan Bauman; \u00f6rne\u011fin tarih, ekonomi, siyaset bilimi vb farkl\u0131 bilgi k\u00fcmeleri\/\u00e7er\u00e7evesi ile sosyolojinin bu insan d\u00fcnyas\u0131n\u00addan elde ettikleri \u00fczerinden yola \u00e7\u0131karak sosyolojiye bir konum arar. Asl\u0131nda insan d\u00fcnyas\u0131n\u0131n farkl\u0131 bilimsel ayr\u0131mlar yap\u0131labile\u00adcek bir alan olmad\u0131\u011f\u0131n\u0131, bu t\u00fcr ayr\u0131mlar yap\u0131lmas\u0131n\u0131n \u00f6\u011frenilmi\u015f oldu\u011funu savunan Bauman\u2019a g\u00f6re, disiplinlerin sordu\u011fu sorular onlar\u0131 farkl\u0131la\u015ft\u0131ran y\u00f6nleridir.<\/p>\n

Sosyolojiyi di\u011fer disip\u00adlinlerden \u201cfarkl\u0131 bir yere koyan ve ona belirleyici karakterini veren \u015fey, insan eylemlerini geni\u015f \u00e7apl\u0131 olu\u015fumlar\u0131n \u00f6\u011feleri olarak g\u00f6rme al\u0131\u015fkanl\u0131\u011f\u0131d\u0131r.\u00a0<\/sup> Bu g\u00f6r\u00fc\u015f, insan d\u00fcnyas\u0131n\u0131 kar\u015f\u0131l\u0131kl\u0131 ba\u011f\u0131ml\u0131l\u0131k\u00adlar\u0131n bulundu\u011fu bir alan olarak g\u00f6r\u00fcr. Dolay\u0131s\u0131yla Bauman’a g\u00f6re sosyoloji \u201cen ba\u015fta insan d\u00fcnyas\u0131 hakk\u0131nda bir d\u00fc\u015f\u00fcnme bi\u00e7imidir” VI Ofla g\u00f6re bu d\u00fc\u015f\u00fcnme bi\u00e7imini sa\u011flayan, sosyolojiyi di\u011fer be\u015feri disiplinlerden farkl\u0131 k\u0131lan temel sorular\u0131: \u201cNe yaparlarsa yaps\u0131n\u00adlar ya da yapabilir olurlarsa olsunlar, insanlar\u0131n ba\u015fka insanlara ba\u011f\u0131ml\u0131 olmalar\u0131 ne anlamda \u00f6nemlidir; insanlar\u0131n her zaman ve ka\u00e7\u0131n\u0131lmaz olarak ba\u015fka insanlarla ortakl\u0131k, ileti\u015fim, m\u00fcbadele, rekabet, elbirli\u011fi halinde ya\u015famalar\u0131 ne anlamda \u00f6nemlidir?\u201d so\u00adrular\u0131d\u0131r.<\/p>\n

Sorumluluk Duyan ve Yarg\u0131la\u00admayan Bir Yorumlama<\/h3>\n

Bu sorular, sosyologlar\u0131 toplumsal ili\u015fkiler a\u011f\u0131nda ger\u00e7ekle\u015fen g\u00fcndelik hayat deneyimlerine y\u00f6neltir. Buradan elde edilen ise mo\u00addern ve kat\u0131 bir bilimsellikten ziyade sorumluluk duyan ve yarg\u0131la\u00admayan bir yorumlamad\u0131r. \u00c7\u00fcnk\u00fc ya\u015fama d\u00fcnyas\u0131nda do\u011frulu\u011fu ya da hakikati, modernli\u011fin kesinlik’ anlay\u0131\u015f\u0131na s\u0131k\u0131\u015ft\u0131rmak sorunlu\u00addur. Yorumlar bir\u00e7ok farkl\u0131 yorumla beraber geli\u015fir, geni\u015fler ve b\u00f6ylece hakikatin tek de\u011fil \u00e7o\u011ful oldu\u011fu kavranabilir. Bauman\u2019a g\u00f6re, bu anlamda bir sosyolog, \u201cher \u015feyden \u00f6nce, topluma birey i\u00e7erisin\u00adde, genele de \u00f6zel i\u00e7erisinde bakar ve bireysel biyografilerin, genel tarih ile nas\u0131l i\u00e7 i\u00e7e ge\u00e7ti\u011fine bakar.\u201d\u00a0<\/sup> S\u00f6z konusu olan toplum ya\u015fam\u0131n\u0131 ve insan ili\u015fkilerini anlamaksa, \u00f6nemli olan bu noktada, Bauman hermeneutikten yaralanmas\u0131d\u0131r. Zira hermeneutik biza\u00adtihi, ya\u015fama ya da k\u00fclt\u00fcr d\u00fcnyas\u0131nda sergilenen insan eylemelerini \u201ctarihsel ve k\u00fclt\u00fcrel ba\u011flam\u0131 i\u00e7inde anlama\u201d gere\u011fini savunur.<\/p>\n

Bauman sosyolojisi, modern bilimsel kavray\u0131\u015f\u0131n krize girdi\u011fi bir d\u00f6nemde, yani postmodern d\u00f6nemde hermeneutik bir i\u00e7eri\u011fe sahip olan \u201csosyolojik d\u00fc\u015f\u00fcnmek\u201d kavram\u0131 etraf\u0131nda \u015fekillenir.\u00a0 Bauman\u2019\u0131n \u2018sosyolojik d\u00fc\u015f\u00fcnmek\u2019 y\u00f6ntemi, tam postmodern s\u00fcre\u00adce uygun olarak, \u00f6tekiye veya farkl\u0131l\u0131\u011fa a\u00e7\u0131k bir \u015fekilde \u201cherhangi bir yorumun ayr\u0131cal\u0131\u011f\u0131na ve kusursuzlu\u011funa duyulan g\u00fcveni za\u00ady\u0131flat\u0131r. Deneyimlerin, hayat bi\u00e7imlerinin \u00e7o\u011fullu\u011funu \u00f6ne \u00e7\u0131kar\u00add\u0131\u011f\u0131n\u0131 s\u00f6yler.\u00a0<\/sup> Bu ba\u011flamda Bauman yorumlaman\u0131n sosyolojinin tam da \u201cyapmak zorunda oldu\u011fu \u015fey\u201d olarak belirler.<\/p>\n

Postmodern Toplumu Anlama<\/h3>\n

Postmodern teorinin kar\u015f\u0131 \u00e7\u0131kt\u0131\u011f\u0131 modern bilim anlay\u0131\u015f\u0131 ki bir \u00fcst anlat\u0131 modeli olarak de\u011ferlendirilir. Modern sosyolojinin de bu bilim anlay\u0131\u015f\u0131ndan etkilendi\u011fi d\u00fc\u015f\u00fcn\u00fcl\u00fcrse, postmodern zaman\u00adda sosyolojinin savunusu m\u00fcmk\u00fcn g\u00f6r\u00fcnmez. Postmodernlik ve sosyoloji (modern bilim anlay\u0131\u015f\u0131 \u00e7er\u00e7evesi ba\u011flam\u0131nda) aras\u0131nda olu\u015fan \u00e7eli\u015fkiye ra\u011fmen; Bauman’\u0131n \u00f6nemi, bu \u00e7eli\u015fkinin a\u015f\u0131labi\u00adlece\u011fine dair d\u00fc\u015f\u00fcnceler \u00f6ne s\u00fcrmesidir. Ger\u00e7ekten de \u201cBauman\u2019\u0131n sosyolojisini ilgin\u00e7 k\u0131lan \u015feylerden en \u00f6nemlisi, hem postmodernin i\u00e7inden konu\u015fuyor olmas\u0131 hem de sosyolojiden vazge\u00e7memi\u015f olma\u00ads\u0131d\u0131r.\u201d Bauman i\u00e7in sosyoloji, postmodern t\u00fcketim toplumunu anlamak ad\u0131na \u00f6nemli bir aland\u0131r.<\/p>\n

Bilhassa, as\u0131l \u015fimdi k\u00fcreselle\u015fen bir d\u00fcnyada ve k\u00fclt\u00fcrel kar\u015f\u0131la\u015fmalar\u0131n artt\u0131\u011f\u0131 bir ortamda sosyoloji elzemdir. Her \u015feyin i\u00e7 i\u00e7e ge\u00e7ti\u011fi bu postmodern d\u00fcnyada insanlar aras\u0131ndaki anlay\u0131\u015f\u0131 ve ho\u015fg\u00f6r\u00fcy\u00fc art\u0131rmak ad\u0131na herkesi sosyolojik d\u00fc\u015f\u00fcnmeye davet eden Bauman i\u00e7in sosyolojik d\u00fc\u015f\u00fcnme, \u201cho\u015fg\u00f6r\u00fc\u00ady\u00fc besleyen anlay\u0131\u015f\u0131 ve anlay\u0131\u015f\u0131 m\u00fcmk\u00fcn k\u0131lan ho\u015fg\u00f6r\u00fcy\u00fc art\u0131rmak\u00adtan ba\u015fka bir \u015fey de\u011fildir.\u201d\u00a0<\/sup> Ho\u015fg\u00f6r\u00fc i\u00e7in gerekli inceli\u011fi verecek olan \u2018sosyolojik d\u00fc\u015f\u00fcnmeyi bir sanat olarak tan\u0131mlayan Bauman, bu \u201csosyolojik d\u00fc\u015f\u00fcnme sanat\u0131n\u0131n sa\u011flayaca\u011f\u0131 temel hizmetin her birimizi ve hepimizi daha duyarl\u0131” hale getirerek, b\u00f6ylece postmo\u00addern \u00e7a\u011f\u0131n ihtiyac\u0131 olan ho\u015fg\u00f6r\u00fcn\u00fcn de geli\u015febilece\u011fini savunur.<\/p>\n

Postmodernitenin Sosyolojisi Kuram\u0131<\/h3>\n

Bauman, nihai olarak tamamen modern sosyoloji kar\u015f\u0131tl\u0131\u011f\u0131na yerle\u015fen bir postmodern sosyolojiden ziyade, postmodernitenin sosyolojisinin geli\u015fmesinden yanad\u0131r. \u00c7\u00fcnk\u00fc Bauman, postmo\u00addern sosyoloji t\u00fcm modern sosyolojik skalay\u0131 reddedebilecekken, modern toplumdan farkl\u0131 bir deneyim olan postmodernitenin sos\u00adyolojisinin modern sosyolojinin bir devam\u0131 oldu\u011funu belirtir, fakat postmodern toplumu modern toplumdan ayr\u0131 olarak g\u00f6r\u00fcr. K\u0131saca Bauman, \u201cpostmodernitenin sosyolojisi kuram\u0131n\u0131\u201d geli\u015ftirir.\u00a0<\/sup> Bu kuram\u0131n temel unsurlar\u0131n\u0131 Ritzer\u2019in aktarmas\u0131na g\u00f6re, Bauman \u015f\u00f6yle s\u0131ralamaktad\u0131r:<\/p>\n

    \n
  1. Postmodern d\u00fcnya karma\u015f\u0131k ve tahmin edilemezdir.<\/li>\n
  2. Postmodern d\u00fcnya merkezi bir hedef \u00f6rg\u00fct\u00fc olmad\u0131\u011f\u0131 ve pek \u00e7ok tek ama\u00e7l\u0131 akt\u00f6r i\u00e7erdi\u011fi i\u00e7in karma\u015f\u0131kt\u0131r. Bu akt\u00f6rlerin hi\u00e7biri di\u011ferlerine kontrol edecek kadar b\u00fcy\u00fck de\u011fildir, her biri de kontrole kar\u015f\u0131 diren\u00e7 g\u00f6sterir. Akt\u00f6rler k\u0131smen birbirlerine ba\u011f\u0131ml\u0131 olsa da bu ba\u011f\u0131ml\u0131l\u0131k sabitle\u00adnemez; akt\u00f6rler b\u00fcy\u00fck \u00f6l\u00e7\u00fcde \u00f6zerktir. Yani kendi kurum\u00adsal ama\u00e7lar\u0131n\u0131 takip etmekte \u00f6zg\u00fcrd\u00fcrler.<\/li>\n
  3. \u0130\u00e7sel olarak d\u00fczenlenmi\u015f olsalar bile, akt\u00f6rler kaotik, be\u00adlirsiz, m\u00fcphem ve kar\u015f\u0131t anlamlar\u0131n h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc bir d\u00fcnyada hareket eder. Postmodern d\u00fcnyan\u0131n \u00e7e\u015fitli halle\u00adri olduk\u00e7a tesad\u00fcfidir. Yani herhangi bir halin neden \u00f6yle oldu\u011funa dair bir sebep yoktur; akt\u00f6rler farkl\u0131 davranacak olsa haller de farkl\u0131 olabilir. Akt\u00f6rler yapt\u0131klar\u0131n\u0131n d\u00fcnyay\u0131 etkiledi\u011finden haberdar olmal\u0131d\u0131r.<\/li>\n
  4. Akt\u00f6rlerin varolu\u015fsal durumu olduk\u00e7a ak\u0131c\u0131d\u0131r. Akt\u00f6rlerin kimli\u011fi s\u00fcrekli kendileri taraf\u0131ndan deneme yan\u0131lma y\u00f6n\u00adtemiyle in\u015fa edilir. Kimlik s\u00fcrekli de\u011fi\u015fir fakat herhangi bir do\u011frultuda ilerlemez. Belli biranda, kimli\u011fin kurulu\u015fu var olan \u00f6\u011felerin y\u0131k\u0131m\u0131 ve yeni \u00f6\u011felerin bir araya getiril\u00admesini i\u00e7erir.<\/li>\n
  5. Buradaki tek sabit \u00f6\u011fe bedendir. Fakat onda bile akt\u00f6rler bedenin ye\u015fermesine s\u00fcrekli dikkat eder. \u0130nsanlar kendile\u00adrini kontrol edip, iyile\u015ftirecek faaliyetlerde (ko\u015fma, diyet) bulunur. Bu faaliyetler d\u0131\u015fsal bir \u00f6rg\u00fct taraf\u0131ndan zorlana\u00adcak olsa kar\u015f\u0131 \u00e7\u0131karlar. Yani bu faaliyetler \u00f6zg\u00fcr insan akt\u00f6r\u00adlerinin \u00fcr\u00fcn\u00fc olarak alg\u0131lan\u0131r. Daha genel olarak akt\u00f6rlerin bask\u0131 alt\u0131nda olmad\u0131\u011f\u0131n\u0131, cezp edildi\u011fini s\u00f6yleyebiliriz.<\/li>\n
  6. \u00d6nceden tasarlanm\u0131\u015f bir hayat projesi olmad\u0131\u011f\u0131 i\u00e7in, ak\u00adt\u00f6rler hayatlar\u0131n\u0131 \u00e7izecek bir dizi y\u00f6nelim noktas\u0131na ihti\u00adya\u00e7 duyar. Bunlar ba\u015fka (ger\u00e7ek veya hayali) akt\u00f6rler tara\u00adf\u0131ndan sunulur. Akt\u00f6rler bunlara yakla\u015fmakta veya reddet\u00admekte \u00f6zg\u00fcrd\u00fcr.<\/li>\n
  7. Kaynaklara eri\u015fim akt\u00f6rlerin ki\u015fisel varl\u0131klar\u0131na, \u00f6zellik\u00adle de sahip olduklar\u0131 bilgiye g\u00f6re de\u011fi\u015fir. Daha fazla bilgi sahibi olanlar daha \u00e7ok kal\u0131p aras\u0131nda se\u00e7im yapabilir. Postmodern toplumdaki sosyal e\u015fitsizli\u011fin en b\u00fcy\u00fck se\u00adbeplerinden biri se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fcndeki farkl\u0131l\u0131kt\u0131r. Bilgi de kaynaklar\u0131n yeniden b\u00f6l\u00fc\u015ft\u00fcr\u00fclmesindeki en temel un\u00adsurlardan biridir. Bilgiye yap\u0131lan vurgu ve bilginin temel bir kaynak olmas\u0131, uzmanlar\u0131n konumunu g\u00fc\u00e7lendirir.<\/li>\n<\/ol>\n

    Sonu\u00e7 Olarak<\/h3>\n

    Bauman postmodern d\u00f6nemin ya\u015fama deneyi\u00admine y\u00f6nelirken, en ba\u015ftan itibaren ya\u015fanan de\u011fi\u015fimi ve yeni top\u00adlumsall\u0131\u011f\u0131 anlamaya, yorumlamaya yani sosyolojik d\u00fc\u015f\u00fcnmenin gereklili\u011fine dikkat \u00e7eker. \u00c7\u00fcnk\u00fc kat\u0131, so\u011fuk ve duygusuz modern bir bilim (\u00f6zelde pozitivist sosyal bilimler), insanlar\u0131n farkl\u0131l\u0131kla\u00adr\u0131n\u0131 anlamaya ve insanlara birlikte ya\u015fama \u015fans\u0131 vermeyecek bir yap\u0131dad\u0131r.<\/p>\n

    Bauman hayat\u0131 boyunca sosyolojik geli\u015fimini Var\u015foval\u0131 iki \u00f6\u011fretmeninden \u00f6\u011frendi\u011fi gibi s\u00fcrd\u00fcrmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131\u00adn\u0131 kendi ifadeleriyle: \u201cBana \u00f6\u011frettikleri tek, asil ve b\u00fcy\u00fck amac\u0131, insan\u0131 anlama ve insanlar aras\u0131 s\u00fcren diyalogu olanakl\u0131 k\u0131l\u0131p ko\u00adlayla\u015ft\u0131rmak olan sosyolojiyi be\u015feri bilimlerin alt\u0131nda bir disiplin olarak g\u00f6rmek oldu\u011funu\u201d s\u00f6ylerken her zaman pozitivist anlay\u0131\u015fa mesafesini korudu\u011funa dikkat \u00e7eker. Ayr\u0131ca daha sonraki sayfa\u00adlarda \u00fcst\u00fcnde duraca\u011f\u0131m\u0131z postmodern toplumun g\u00fcndelik hayat deneyimleri, insan ili\u015fkileri yani k\u0131saca yeni toplumsal fenomen\u00adleri anlamada, Bauman\u2019\u0131n sosyolojik okumalar\u0131n\u0131 h\u00e2l\u00e2 ayn\u0131 \u00e7izgide devam ettirdi\u011fini g\u00f6rece\u011fiz. Son olarak, postmodern entelekt\u00fcelin yorumcu oldu\u011funu belirten Bauman\u2019a istinaden, yorumcu entelek\u00adt\u00fcelin, Bauman\u2019\u0131n sosyoloji anlay\u0131\u015f\u0131na ve yeni sosyolog tipine uyar\u00adlanabilece\u011fim s\u00f6yleyebiliriz.<\/p>\n

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

    Sosyoloji ve Zygmunt Bauman Felsefe evinden ka\u00e7an\/ayr\u0131lan son bilimlerden olan sosyoloji, ay\u00add\u0131nlanma ve modernlikle dolays\u0131z ba\u011flant\u0131s\u0131 olan bir sosyal bilim\u00addir. Sosyoloji ve Zygmunt Bauman; Genel anlamda modernli\u011fin planl\u0131, rasyonel toplum tahayy\u00fc\u00adl\u00fcne, di\u011fer bilimlerin yard\u0131mlar\u0131 gibi sosyoloji de bu tahayy\u00fcle dair motivasyonu kendi i\u00e7inde ta\u015f\u0131maktad\u0131r. Nitekim Bauman, Albo in Small\u2019a ait olan \u201csosyolojinin modern toplumu daha […]<\/p>\n","protected":false},"author":1,"featured_media":5413,"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-5399","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-sanat-felsefesi"],"yoast_head":"\nSosyoloji ve Zygmunt Bauman - Arthipo<\/title>\n<meta name=\"description\" content=\"Sosyoloji ve Zygmunt Bauman, Felsefe evinden ka\u00e7an\/ayr\u0131lan son bilimlerden olan sosyoloji, ay\u00add\u0131nlanma ve modernlikle dolays\u0131z ba\u011flant\u0131s\u0131 olan bir sosyal\" \/>\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\/sosyoloji-ve-zygmunt-bauman.html\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Sosyoloji ve Zygmunt Bauman - 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