{"id":10143,"date":"2022-06-14T23:12:49","date_gmt":"2022-06-14T20:12:49","guid":{"rendered":"https:\/\/bestessayhomework.com\/tr\/?p=10143"},"modified":"2022-06-14T23:12:49","modified_gmt":"2022-06-14T20:12:49","slug":"postmodern-perspektifler-muhasebe-alaninda-tez-yaptirma-muhasebe-tez-yaptirma-ucretleri-muhasebe-odevleri-muhasebe-odev-ucretleri","status":"publish","type":"post","link":"https:\/\/bestessayhomework.com\/tr\/postmodern-perspektifler-muhasebe-alaninda-tez-yaptirma-muhasebe-tez-yaptirma-ucretleri-muhasebe-odevleri-muhasebe-odev-ucretleri\/","title":{"rendered":"POSTMODERN PERSPEKT\u0130FLER \u2013 Muhasebe Alan\u0131nda Tez Yapt\u0131rma \u2013 Muhasebe Tez Yapt\u0131rma \u00dccretleri \u2013 Muhasebe \u00d6devleri \u2013 Muhasebe \u00d6dev \u00dccretleri"},"content":{"rendered":"

Post ve Yeni-modern Bak\u0131\u015f A\u00e7\u0131lar\u0131<\/span><\/strong><\/h3>\n

Bu b\u00f6l\u00fcm\u00fcn sonunda \u015funlar\u0131 yapabilmelisiniz:<\/span><\/p>\n

\u2022 Postmodern bak\u0131\u015f a\u00e7\u0131lar\u0131n\u0131n muhasebe eti\u011fi anlay\u0131\u015f\u0131m\u0131za temel katk\u0131s\u0131n\u0131 a\u00e7\u0131klay\u0131n;<\/span>
\n\u2022 G\u00fc\u00e7 ve etik aras\u0131ndaki ili\u015fkiyi tart\u0131\u015f\u0131n;<\/span>
\n\u2022 Michel Foucault’nun etik konusundaki bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 a\u00e7\u0131klay\u0131n\u00a0<\/span>
\n\u2022 J\u00fcrgen Habermas’\u0131n \u00e7al\u0131\u015fmalar\u0131n\u0131n muhasebe eti\u011fi anlay\u0131\u015f\u0131m\u0131za nas\u0131l katk\u0131da bulundu\u011funu a\u00e7\u0131klay\u0131n;<\/span><\/p>\n

\u00d6nceki b\u00f6l\u00fcmde, daha geleneksel politik ahlak felsefesinin baz\u0131lar\u0131n\u0131 tan\u0131tt\u0131k ve ayr\u0131ca Emmanuel Levinas taraf\u0131ndan geli\u015ftirilen etikle ilgili fenomenolojik bir perspektiften k\u0131saca bahsettik. Levinas’\u0131n bak\u0131\u015f a\u00e7\u0131s\u0131 olduk\u00e7a farkl\u0131 olsa da, bir\u00e7ok yorumcunun etik tart\u0131\u015fmalar\u0131m\u0131z\u0131n kalbindeki birincil mesele olarak g\u00f6rd\u00fc\u011f\u00fc \u015feye de dayanmaktad\u0131r: ba\u015fkalar\u0131yla birlikte varolmam\u0131z sorunu.<\/span><\/p>\n

Bu ger\u00e7e\u011fin tarihsel olarak etik i\u00e7in bir mant\u0131k veya etik dedi\u011fimiz sorunun do\u011fas\u0131n\u0131 anlamam\u0131za yard\u0131mc\u0131 olacak bir \u00e7er\u00e7eve sa\u011flasa da, Emmanuel Levinas’\u0131n \u00e7al\u0131\u015fmas\u0131n\u0131n eti\u011fi kodlama, yasama ve prosed\u00fcrelle\u015ftirme giri\u015fimlerimizin paradoksal olarak hizmet etti\u011fini \u00f6ne s\u00fcrd\u00fck. sadece bizi \u00d6teki’nin y\u00fcz\u00fcnden uzakla\u015ft\u0131rmak ve bu s\u00fcre\u00e7te eti\u011fin temsil etti\u011fi zorlu\u011fu baltalar.<\/span><\/p>\n

Kitab\u0131n bu b\u00f6l\u00fcm\u00fcn\u00fc, muhasebe ve etik aras\u0131ndaki ili\u015fki ve daha adil bir muhasebe uygulamas\u0131 geli\u015ftirme olas\u0131l\u0131\u011f\u0131 hakk\u0131nda size daha fazla bilgi verecek iki son bak\u0131\u015f a\u00e7\u0131s\u0131 sunarak bitirmek istiyoruz. Bu b\u00f6l\u00fcmde postmodern bir bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 ve etik \u00fczerine yeni-modern bir bak\u0131\u015f a\u00e7\u0131s\u0131 diyece\u011fimiz \u015feyi ana hatlar\u0131yla anlataca\u011f\u0131z.<\/span><\/p>\n

Teknik olarak, tan\u0131taca\u011f\u0131m\u0131z ilk teori post-yap\u0131salc\u0131 olarak adland\u0131r\u0131lmal\u0131d\u0131r. Tahmin edebilece\u011finiz gibi, akademisyenler aras\u0131nda postmodernizm ile post-yap\u0131salc\u0131l\u0131k aras\u0131ndaki fark konusunda b\u00fcy\u00fck bir tart\u0131\u015fma var; Ancak, bu bir giri\u015f metni oldu\u011fu i\u00e7in, i\u015fleri basit tutaca\u011f\u0131z.<\/span><\/p>\n

Geleneksel siyaset ahlak\u0131 felsefesi literat\u00fcr\u00fcn\u00fcn aksine, postmodern bak\u0131\u015f a\u00e7\u0131lar\u0131, bireysel etik kimlik ile iktidar (veya daha do\u011frusu, iktidar\u0131n bireyleri etik \u00f6zneler olarak in\u015fa etmek i\u00e7in nas\u0131l i\u015fleyebilece\u011fi) aras\u0131ndaki ili\u015fkinin daha ele\u015ftirel bir analizini geli\u015ftirir.<\/span><\/p>\n

Yeni-modern bak\u0131\u015f a\u00e7\u0131lar\u0131 ba\u015fl\u0131\u011f\u0131 alt\u0131nda \u00fcnl\u00fc Alman d\u00fc\u015f\u00fcn\u00fcr J\u00fcrgen Habermas’\u0131n eserini ele alaca\u011f\u0131z. Habermas, baz\u0131 postmodern bak\u0131\u015f a\u00e7\u0131lar\u0131n\u0131n rasyonel d\u00fc\u015f\u00fcncenin olas\u0131l\u0131\u011f\u0131n\u0131 terk ediyormu\u015f gibi g\u00f6r\u00fcnmesini ele\u015ftirir ve bir toplum olarak kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131z zorluklar\u0131 ele almada ak\u0131l i\u00e7in bir rol kurtarmaya \u00e7al\u0131\u015f\u0131r.<\/span><\/p>\n

POSTMODERN PERSPEKT\u0130FLER<\/span><\/strong><\/h3>\n

Etik \u00fczerine postmodern perspektifler \u00fczerine tart\u0131\u015fmam\u0131za ba\u015fka bir Alman d\u00fc\u015f\u00fcn\u00fcrle ba\u015flayaca\u011f\u0131z: Friedrich Nietzsche ad\u0131nda bir on dokuzuncu y\u00fczy\u0131l filozofu. Nietzsche, esasen, tehlikeli olan\u0131n etik olmayan davran\u0131\u015ftan ziyade ahlak fikrinin kendisi oldu\u011funu \u00f6ne s\u00fcrerek, \u00e7o\u011fu geleneksel etik analizin oda\u011f\u0131na temelden meydan okudu.<\/span><\/p>\n

Postmodern analiz, Nietzsche’nin bireysel etik incelemesini, bir bireyin nas\u0131l davranmas\u0131 gerekti\u011fi sorular\u0131ndan uzakla\u015ft\u0131rarak, iyi ve k\u00f6t\u00fc kavramlar\u0131n\u0131n nas\u0131l ortaya \u00e7\u0131kt\u0131\u011f\u0131, s\u00fcrd\u00fcr\u00fcld\u00fc\u011f\u00fc ve i\u015fledi\u011fi y\u00f6n\u00fcndeki temel \u00f6nermesinden yararlan\u0131r. Bu nedenle etik, \u00f6ncelikli olarak \u00f6zc\u00fc veya normatif terimlerle g\u00f6r\u00fclmez; daha ziyade postmodern bak\u0131\u015f a\u00e7\u0131s\u0131, etik kavram\u0131n\u0131n neyin kabul edilebilir neyin kabul edilemez oldu\u011fu ba\u011flam\u0131nda nas\u0131l tan\u0131mland\u0131\u011f\u0131n\u0131 ara\u015ft\u0131r\u0131r.<\/span><\/p>\n

\u00d6rne\u011fin Hugh Willmot, belirli bir ba\u011flam veya s\u00f6ylem i\u00e7inde etik kavram\u0131 \u00e7a\u011fr\u0131ld\u0131\u011f\u0131nda referans \u00e7er\u00e7evesinin i\u00e7ine neyin yerle\u015ftirildi\u011fini ve neyin d\u0131\u015f\u0131na yerle\u015ftirildi\u011fini incelemekten bahsediyor.<\/span><\/p>\n

Bu nedenle postmodern etik tart\u0131\u015fmas\u0131n\u0131n bir k\u0131sm\u0131, bu referans \u00e7er\u00e7evesini s\u00fcrd\u00fcrmek i\u00e7in devam eden \u00e7al\u0131\u015fmaya (ama kas\u0131tl\u0131 bir anlamda de\u011fil) at\u0131fta bulunur. Bu t\u00fcr bir bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n son y\u0131llardaki en etkili uygulamalar\u0131ndan biri, Michel Foucault adl\u0131 bir Frans\u0131z ayd\u0131n\u0131n \u00e7al\u0131\u015fmas\u0131yla olmu\u015ftur.<\/span><\/p>\n

\n

Postmodernizm<\/span><\/a>
\nPostmodernizm \u00d6rnekleri<\/span>
\nPostmodernizm Temsilcileri<\/span>
\nPostmodernizm ak\u0131m\u0131<\/span>
\nPostmodernizm Nedir<\/span>
\nPostmodernizm Edebiyat<\/span>
\nPostmodern sanat<\/span><\/p>\n

\n

Foucault’nun Eti\u011fi<\/span><\/strong><\/h3>\n

Foucault daha sonraki \u00e7al\u0131\u015fmalar\u0131nda \u015fu soruyu sordu: bireyler nas\u0131l etik \u00f6zne olurlar? Ya da daha spesifik olarak, “etik \u00f6z anlay\u0131\u015f” nas\u0131l ortaya \u00e7\u0131kar? Ahlaki kodlar\u0131n i\u015flemesine izin veren altta yatan etik ko\u015fullar \u00fczerine bu t\u00fcr bir yans\u0131ma, bu nedenle, \u00f6nceki b\u00f6l\u00fcmlerde ele ald\u0131\u011f\u0131m\u0131z geleneksel ahlak felsefesinin \u00e7o\u011funun alt\u0131nda bir d\u00fczeydedir.<\/span><\/p>\n

Foucault, bu temel etik \u00e7er\u00e7eveyi d\u00f6rt ana unsur a\u00e7\u0131s\u0131ndan d\u00fc\u015f\u00fcnd\u00fc:<\/span><\/strong><\/p>\n

1 Etik \u00f6zneler olmak i\u00e7in kendimizi de\u011fi\u015ftirmenin yollar\u0131: kendimize dayatt\u0131\u011f\u0131m\u0131z disiplin;<\/span>
\n2 Telos: Ahlaki davrand\u0131\u011f\u0131m\u0131zda olmak istedi\u011fimiz insan tipi;<\/span>
\n3 Etik t\u00f6z: etik yarg\u0131 i\u00e7in ilgili alan olarak kabul edilen bizim par\u00e7am\u0131z;<\/span>
\n4 Boyun e\u011fdirme tarz\u0131: bireylerin ahlaki y\u00fck\u00fcml\u00fcl\u00fcklerini kabul etmeye te\u015fvik edilme bi\u00e7imi. \u00d6rne\u011fin, baz\u0131 y\u00fck\u00fcml\u00fcl\u00fckler dini yakar\u0131\u015fla, di\u011ferleri sosyal geleneklerle, baz\u0131lar\u0131 ise mant\u0131kl\u0131 analizlerle ortaya \u00e7\u0131kabilir.<\/span><\/p>\n

Foucault, \u00f6z disiplin terimini, eylemlerimizi d\u00fczenlemek i\u00e7in s\u0131kl\u0131kla kendimize kar\u015f\u0131 uygulad\u0131\u011f\u0131m\u0131z disiplin g\u00fcc\u00fcne at\u0131fta bulunmak i\u00e7in kullan\u0131r. Genellikle, g\u00fcc\u00fcn nas\u0131l i\u015fledi\u011fini d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde, normalde daha az g\u00fc\u00e7l\u00fc bir birey ya da gruba kar\u015f\u0131 g\u00fc\u00e7 kullanan bir birey ya da grup a\u00e7\u0131s\u0131ndan d\u00fc\u015f\u00fcn\u00fcr\u00fcz. Elbette bu iktidar tarz\u0131, her zaman kendilerine kar\u015f\u0131 olanlar kadar etkili de\u011fildir.<\/span><\/p>\n

Ancak Foucault, bireylerin kendi kendilerine kar\u015f\u0131 iktidar\u0131 nas\u0131l isteyerek ve bir\u00e7ok y\u00f6nden mutlu bir \u015fekilde kulland\u0131klar\u0131yla ilgilendi. Daha a\u00e7\u0131k ve bask\u0131c\u0131 denetim bi\u00e7imlerinde bireyler yaln\u0131zca isteksizce itaat edebilirken, etik \u00f6znelli\u011fin in\u015fas\u0131 yoluyla iktidar\u0131n i\u015fleyi\u015fi daha az tehdit edici \u00e7a\u011fr\u0131\u015f\u0131mlara sahip olabilir.<\/span><\/p>\n

Bir birey asl\u0131nda, etik ad\u0131na bireylerin kendilerine kar\u015f\u0131 uygulad\u0131klar\u0131 \u00f6z-disiplin g\u00fcc\u00fc arac\u0131l\u0131\u011f\u0131yla ahlaki bir iyilik ya da do\u011fruluk duygusu hissedebilir. <\/span><\/p>\n

Bu t\u00fcr bir iktidar belirli \u00e7\u0131karlara hizmet etmede \u00e7ok daha etkili olabilse de, Foucault, kendimizi disipline etmemiz i\u00e7in bizi en iyi \u015fekilde nas\u0131l elde edece\u011fimiz konusunda bilin\u00e7li olarak stratejiler geli\u015ftiren kontrol edici bir grup birey oldu\u011funu \u00f6ne s\u00fcrmez. \u00c7\u0131karlar hizmete sunulur, ancak kendi ifadesiyle bu merkezi kontrol metaforu olan Kral, Bat\u0131 toplumunda \u00e7oktan \u00f6lm\u00fc\u015ft\u00fcr.<\/span><\/p>\n

Foucault’nun etik anlay\u0131\u015f\u0131n\u0131n ikinci \u00f6zelli\u011fi olan telos, ahlaki davranmak i\u00e7in kendimizi disipline etti\u011fimizde olmay\u0131 arzulad\u0131\u011f\u0131m\u0131z birey tipiyle ilgilidir. Bu kavramla daha ileri gitmeden \u00f6nce biraz dural\u0131m ve d\u00fc\u015f\u00fcnelim. \u0130yi bir muhasebecinin \u00f6zelliklerini zihinsel olarak not edin. Bu \u00f6zelliklerin nereden geldi\u011fini d\u00fc\u015f\u00fcn\u00fcyorsunuz ve eylemlerinizi nas\u0131l etkilediklerini d\u00fc\u015f\u00fcn\u00fcyorsunuz?<\/span><\/p>\n

\u0130deal muhasebeci tipiniz, muhasebecilerin medyada ve filmlerde sunulma bi\u00e7iminden nas\u0131l farkl\u0131d\u0131r?<\/span>\u00a0Muhasebenin \u00f6\u011fretilme \u015feklinin \u00f6zellikler listeniz \u00fczerinde herhangi bir etkisi olup olmad\u0131\u011f\u0131n\u0131 merak ediyoruz. Muhasebe genellikle neo-klasik piyasa ekonomisi ba\u015fl\u0131\u011f\u0131 i\u00e7inde \u00f6\u011fretildi\u011fi i\u00e7in, \u015firket genellikle \u00f6ncelikle kendi verimlili\u011fini ve hissedarlar\u0131n\u0131n zenginli\u011fini maksimize etti\u011fi \u00f6l\u00e7\u00fcde topluma kar\u015f\u0131 sorumlu olarak g\u00f6r\u00fcl\u00fcr.<\/span><\/p>\n

Rasyonel ekonomik kararlar, yaln\u0131zca k\u00e2r \u00fczerindeki mali etkileri a\u00e7\u0131s\u0131ndan gerek\u00e7elendirilir. Her muhasebecinin olmay\u0131 arzulad\u0131\u011f\u0131 insan t\u00fcr\u00fc, \u015f\u00fcphesiz ki\u015fisel ge\u00e7mi\u015flerin karma\u015f\u0131k bir kar\u0131\u015f\u0131m\u0131ndan ortaya \u00e7\u0131karken, ara\u015ft\u0131rmalar, verimlilik ve servet maksimizasyonu kavramlar\u0131n\u0131n muhasebe telosuna s\u0131k\u0131 bir \u015fekilde yerle\u015ftirilebilece\u011fini \u00f6ne s\u00fcr\u00fcyor.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

Post ve Yeni-modern Bak\u0131\u015f A\u00e7\u0131lar\u0131 Bu b\u00f6l\u00fcm\u00fcn sonunda \u015funlar\u0131 yapabilmelisiniz: \u2022 Postmodern bak\u0131\u015f a\u00e7\u0131lar\u0131n\u0131n muhasebe eti\u011fi anlay\u0131\u015f\u0131m\u0131za temel katk\u0131s\u0131n\u0131 a\u00e7\u0131klay\u0131n; \u2022 G\u00fc\u00e7 ve etik aras\u0131ndaki ili\u015fkiyi tart\u0131\u015f\u0131n; \u2022 Michel Foucault’nun etik konusundaki bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 a\u00e7\u0131klay\u0131n\u00a0 \u2022 J\u00fcrgen Habermas’\u0131n \u00e7al\u0131\u015fmalar\u0131n\u0131n muhasebe eti\u011fi anlay\u0131\u015f\u0131m\u0131za nas\u0131l katk\u0131da bulundu\u011funu a\u00e7\u0131klay\u0131n; \u00d6nceki b\u00f6l\u00fcmde, daha geleneksel politik ahlak felsefesinin baz\u0131lar\u0131n\u0131 tan\u0131tt\u0131k…
Devam\u0131<\/a><\/p>\n","protected":false},"author":6,"featured_media":9973,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"om_disable_all_campaigns":false,"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[23620,23619],"tags":[5186,5171,19322,23621,5172,19571,8788],"class_list":["post-10143","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-postmodernizm-nedirpostmodernizm-nedir","category-postmodernizm-ornekleri","tag-postmodern-sanat","tag-postmodernizm","tag-postmodernizm-akimi","tag-postmodernizm-edebiyat","tag-postmodernizm-nedir","tag-postmodernizm-ornekleri","tag-postmodernizm-temsilcileri"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bestessayhomework.com\/tr\/wp-json\/wp\/v2\/posts\/10143","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/bestessayhomework.com\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bestessayhomework.com\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bestessayhomework.com\/tr\/wp-json\/wp\/v2\/users\/6"}],"replies":[{"embeddable":true,"href":"https:\/\/bestessayhomework.com\/tr\/wp-json\/wp\/v2\/comments?post=10143"}],"version-history":[{"count":0,"href":"https:\/\/bestessayhomework.com\/tr\/wp-json\/wp\/v2\/posts\/10143\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bestessayhomework.com\/tr\/wp-json\/wp\/v2\/media\/9973"}],"wp:attachment":[{"href":"https:\/\/bestessayhomework.com\/tr\/wp-json\/wp\/v2\/media?parent=10143"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bestessayhomework.com\/tr\/wp-json\/wp\/v2\/categories?post=10143"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bestessayhomework.com\/tr\/wp-json\/wp\/v2\/tags?post=10143"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}