{"id":28119,"date":"2026-08-13T13:10:45","date_gmt":"2026-08-13T13:10:45","guid":{"rendered":"https:\/\/akdenizolay.com.tr\/index.php\/2026\/08\/13\/teknoloji-caginda-avrupa-sonrasi-bir-dunya-post-avrupa\/"},"modified":"2026-08-13T13:10:46","modified_gmt":"2026-08-13T13:10:46","slug":"teknoloji-caginda-avrupa-sonrasi-bir-dunya-post-avrupa","status":"publish","type":"post","link":"https:\/\/akdenizolay.com.tr\/index.php\/2026\/08\/13\/teknoloji-caginda-avrupa-sonrasi-bir-dunya-post-avrupa\/","title":{"rendered":"Teknoloji \u00e7a\u011f\u0131nda Avrupa sonras\u0131 bir d\u00fcnya: ‘Post-Avrupa’"},"content":{"rendered":"

Vak\u0131fBank K\u00fclt\u00fcr Yay\u0131nlar\u0131 (VBKY), Yuk Hui\u2019nin kaleme ald\u0131\u011f\u0131\u00a0\u201cPost-Avrupa\u201d<\/em>\u00a0adl\u0131 kitab\u0131 okurlarla bulu\u015fturuyor. Avrupa\u2019n\u0131n klasik anlam\u0131yla art\u0131k varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcremeyece\u011fini savunan Hui, okuru Avrupa sonras\u0131n\u0131 d\u00fc\u015f\u00fcnmeye davet ediyor. Tekno-ekonomik d\u00f6n\u00fc\u015f\u00fcm\u00fcn bi\u00e7imlendirdi\u011fi, teknolojinin de art\u0131k \u201cAvrupal\u0131\u201d say\u0131lamayaca\u011f\u0131 gezegenle\u015fmi\u015f d\u00fcnyada yazar, yurtsuzluk duygusunu ve yuvaya d\u00f6n\u00fc\u015f \u00f6zlemini yeniden sorguluyor.<\/strong><\/p>\n

Vak\u0131fBank K\u00fclt\u00fcr Yay\u0131nlar\u0131\u2019n\u0131n felsefe kitapl\u0131\u011f\u0131, teknoloji felsefesinin \u00f6nde gelen isimlerinden Yuk Hui\u2019nin kaleme ald\u0131\u011f\u0131, Burak \u00c7ak\u0131r\u2019\u0131n T\u00fcrk\u00e7eye kazand\u0131rd\u0131\u011f\u0131\u00a0\u201cPost-Avrupa\u201d<\/em>\u00a0ile geni\u015flemeye devam ediyor. Kapsaml\u0131 \u00e7al\u0131\u015fma, d\u00fcnyan\u0131n bug\u00fcn ula\u015ft\u0131\u011f\u0131 homojenle\u015fmi\u015f gezegensel durumu Heidegger, Jan Pato\u010dka, Derrida, Bernard Stiegler ve Gilbert Simondon gibi d\u00fc\u015f\u00fcn\u00fcrlerin perspektifinden ele al\u0131yor. Bununla birlikte Kitaro Nishida ve Mou Zongsan gibi Asyal\u0131 filozoflar\u0131n d\u00fc\u015f\u00fcncelerini de tart\u0131\u015fmaya dahil ederek Do\u011fu ile Bat\u0131 aras\u0131ndaki yerle\u015fik kar\u015f\u0131tl\u0131klar\u0131 sorguluyor. D\u00fc\u015f\u00fcncenin bireyle\u015fmesi meselesinden hareketle Avrupa sonras\u0131nda \u201cAsya nedir?\u201d sorusuna yeni bir yan\u0131t ar\u0131yor. Son iki y\u00fczy\u0131lda felsefi bir kavram olman\u0131n \u00f6tesine ge\u00e7erek bir \u00fcst\u00fcnl\u00fck arac\u0131na d\u00f6n\u00fc\u015fen \u201cAvrupa\u201dn\u0131n art\u0131k eski anlam\u0131n\u0131 ta\u015f\u0131yamad\u0131\u011f\u0131 a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcyor. Sava\u015flar, s\u00f6m\u00fcrgecilik deneyimleri, krizler, soyk\u0131r\u0131mlar, g\u00f6\u00e7 politikalar\u0131, y\u00fckselen ulus\u00e7uluk ve ortak bir d\u00fcnyay\u0131 bi\u00e7imlendiren teknoloji, bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn temel dinamikleri aras\u0131nda yer al\u0131yor. Yuk Hui, klasik anlam\u0131yla Avrupa\u2019n\u0131n art\u0131k var olamayaca\u011f\u0131n\u0131 hat\u0131rlatarak okuru Avrupa sonras\u0131 bir d\u00fcnyay\u0131 d\u00fc\u015f\u00fcnmeye davet ediyor. Yazar, art\u0131k \u201cAvrupal\u0131\u201d olarak nitelenemeyecek teknolojinin tekno-ekonomik d\u00f6n\u00fc\u015f\u00fcmle \u015fekillendirdi\u011fi gezegenle\u015fmi\u015f d\u00fcnyada, yurtsuzluk duygusunu ve yuvaya d\u00f6n\u00fc\u015f \u00f6zlemini yeniden ele al\u0131yor. Ayn\u0131 zamanda bu tekno-ekonomik d\u00fczen i\u00e7inde d\u00fc\u015f\u00fcncenin bireyle\u015fmesine imk\u00e2n tan\u0131yacak zeminin nas\u0131l kurulabilece\u011fini tart\u0131\u015f\u0131yor.\u00a0\u201cPost-Avrupa\u201d<\/em>, sermaye, t\u00fcketimcilik, dijitalle\u015fme ve tekno-bilimin bi\u00e7imlendirdi\u011fi d\u00fczle\u015fmi\u015f gezegende insan\u0131n ka\u00e7\u0131n\u0131lmaz varolu\u015fsal yurtsuzlu\u011funu oda\u011f\u0131na al\u0131yor. Avrupa merkezli tahakk\u00fcm\u00fcn yerellikleri g\u00f6r\u00fcnmez k\u0131ld\u0131\u011f\u0131 bu d\u00fcnyada homojenle\u015fmenin bedelini g\u00f6zler \u00f6n\u00fcne sererken, d\u00fc\u015f\u00fcncenin bireyle\u015fmesini gelece\u011fe d\u00f6n\u00fck, yeni ve spek\u00fclatif bir felsefi imk\u00e2n olarak \u00f6neriyor.<\/p>\n

Kitaptan:<\/strong><\/p>\n

\u201cGe\u00e7ti\u011fimiz on y\u0131llarda s\u00fcrekli yinelenen Avrupal\u0131l\u0131k\u00adtan-\u00e7\u0131kma [de-Europeanisation] \u00e7a\u011fr\u0131lar\u0131n\u0131n ve post-Avrupa \u00f6nerilerinin ard\u0131ndan, Avrupa felsefesi art\u0131k neye d\u00f6n\u00fc\u015febilir? Gezegensel ko\u015fullar g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda felsefe, Avrupa\u2019n\u0131n Ba\u015fkas\u0131na nas\u0131l kar\u015f\u0131l\u0131k verebilir? Peki Ba\u015fkas\u0131, basmakal\u0131p Av\u00adrupamerkezcilik ele\u015ftirilerinin \u00f6tesine ge\u00e7erek, Avrupa miras\u0131na nas\u0131l kar\u015f\u0131l\u0131k verebilir? \u0130\u015fte bu \u201cotobiyografi,\u201d tam da bu sorular e\u015fli\u011finde, bedensel deneyimde ve d\u00fc\u015f\u00fcncenin i\u015fleyi\u015finde cisim\u00adle\u015fen bir uyu\u015fmazl\u0131k arac\u0131l\u0131\u011f\u0131yla ortaya seriliyor. Bu gerilimle birlikte burada beliren \u015fey, ayn\u0131 zamanda Gilbert Simondon\u2019un kulland\u0131\u011f\u0131 anlamda bir bireyle\u015fme s\u00fcrecidir. Bu yolla ben de bi\u00adreyle\u015fme kavram\u0131n\u0131n, Simondon\u2019un ve daha sonra Bernard Stieg\u00adler\u2019in bu kavram\u0131 i\u015flettikleri ba\u011flamlar\u0131n \u00f6tesine nas\u0131l ta\u015f\u0131nabile\u00adce\u011fini ara\u015ft\u0131rmay\u0131 ama\u00e7l\u0131yorum. Bireyle\u015fme, bir sistem i\u00e7indeki unsurlar aras\u0131ndaki gerilimler veya uyu\u015fmazl\u0131klar ile ko\u015fullan\u0131r. Belki de Heidegger\u2019in \u201cd\u00fc\u015f\u00fcnmek ne demektir?\u201d sorusunu, tam da iki d\u00fc\u015f\u00fcnme tarz\u0131n\u0131n birbiriyle hemen uzla\u015ft\u0131r\u0131lamad\u0131\u011f\u0131 bir sistemde yeniden ifade etmeliyiz, belki de onun yerine art\u0131k, \u201cd\u00fc\u00ad\u015f\u00fcncenin bireyle\u015fmesi ne demektir?\u201d sorusunu sormal\u0131y\u0131z.\u201d<\/p>\n

Yazar Hakk\u0131nda;<\/strong><\/p>\n

\u00c7a\u011fda\u015f teknoloji felsefesinin \u00f6nde gelen isimlerinden Yuk Hui, Erasmus University Rotterdam\u2019da felsefe profes\u00f6r\u00fcd\u00fcr. Bilgisayar m\u00fchendisli\u011fi alan\u0131nda e\u011fitimine ba\u015flayan Hui, felsefe doktoras\u0131n\u0131 Frans\u0131z filozof Bernard Stiegler dan\u0131\u015fmanl\u0131\u011f\u0131nda tamamlam\u0131\u015ft\u0131r. Teknoloji felsefesi ve estetik \u00fczerine \u00e7al\u0131\u015fmalar\u0131 bir\u00e7ok dile \u00e7evrilmi\u015ftir. Erasmus Felsefe ve Teknoloji Enstit\u00fcs\u00fc\u2019n\u00fc y\u00f6neten ve Felsefe ve Teknoloji Ara\u015ft\u0131rma A\u011f\u0131\u2019n\u0131n y\u00fcr\u00fct\u00fcc\u00fcl\u00fc\u011f\u00fcn\u00fc \u00fcstlenen Hui, ayn\u0131 zamanda 2020\u2019den bu yana Berggruen Felsefe ve K\u00fclt\u00fcr \u00d6d\u00fcl\u00fc j\u00fcri heyetinde g\u00f6rev yapmaktad\u0131r. Kitaplar\u0131: On the Existence of Digital Objects (2016), The Question Concerning Technology in China: An Essay in Cosmotechnics (2016), Recursively and Contingency (2019), Art and Cosmotecnics (2021), Post-Europe (2024), Machine and Sovereignty (2024), Kant Machine (2026).<\/p>\n

K\u00dcNYE<\/strong><\/p>\n

Yay\u0131nevi: VBKY<\/strong><\/p>\n

Kitab\u0131n ad\u0131:\u00a0<\/strong>Post-Avrupa<\/strong><\/p>\n

Yazar:<\/strong>\u00a0<\/strong>Yuk Hui<\/strong><\/p>\n

Kategori: Felsefe<\/strong><\/p>\n

T\u00fcrk\u00e7esi: Burak \u00c7ak\u0131r<\/strong><\/p>\n

Proje ve Kitap Edit\u00f6r\u00fc: Kadir Filiz \u00a0 \u00a0\u00a0<\/strong><\/p>\n

Kapak ve Sayfa Uygulama: Faruk \u00d6zcan<\/strong><\/p>\n

Sayfa Say\u0131s\u0131: 192<\/strong><\/p>\n

Kaynak: (BYZHA) Beyaz Haber Ajans\u0131<\/p>\n","protected":false},"excerpt":{"rendered":"

Vak\u0131fBank K\u00fclt\u00fcr Yay\u0131nlar\u0131 (VBKY), Yuk Hui\u2019nin kaleme ald\u0131\u011f\u0131\u00a0\u201cPost-Avrupa\u201d\u00a0adl\u0131 kitab\u0131 okurlarla bulu\u015fturuyor.<\/p>\n","protected":false},"author":1,"featured_media":28120,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[24],"tags":[],"class_list":["post-28119","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kultur-sanat"],"_links":{"self":[{"href":"https:\/\/akdenizolay.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/28119","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/akdenizolay.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/akdenizolay.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/akdenizolay.com.tr\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/akdenizolay.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=28119"}],"version-history":[{"count":1,"href":"https:\/\/akdenizolay.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/28119\/revisions"}],"predecessor-version":[{"id":28121,"href":"https:\/\/akdenizolay.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/28119\/revisions\/28121"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/akdenizolay.com.tr\/index.php\/wp-json\/wp\/v2\/media\/28120"}],"wp:attachment":[{"href":"https:\/\/akdenizolay.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=28119"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/akdenizolay.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=28119"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/akdenizolay.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=28119"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}