{"id":8786,"date":"2022-02-07T11:07:16","date_gmt":"2022-02-07T08:07:16","guid":{"rendered":"https:\/\/bestessayhomework.com\/tr\/?p=8786"},"modified":"2022-02-07T11:07:16","modified_gmt":"2022-02-07T08:07:16","slug":"cogul-anlam-edebiyat-alaninda-tez-yaptirma-edebiyat-tez-yaptirma-ucretleri-edebiyat-odevleri-edebiyat-odev-ucretleri","status":"publish","type":"post","link":"https:\/\/bestessayhomework.com\/tr\/cogul-anlam-edebiyat-alaninda-tez-yaptirma-edebiyat-tez-yaptirma-ucretleri-edebiyat-odevleri-edebiyat-odev-ucretleri\/","title":{"rendered":"\u00c7o\u011ful Anlam \u2013 Edebiyat Alan\u0131nda Tez Yapt\u0131rma \u2013 Edebiyat Tez Yapt\u0131rma \u00dccretleri \u2013 Edebiyat \u00d6devleri \u2013 Edebiyat \u00d6dev \u00dccretleri"},"content":{"rendered":"

\u00c7o\u011ful Anlam<\/span><\/strong><\/h3>\n

Orijinal olarak \u0130ncil bilginleri taraf\u0131ndan, genellikle \u00e7e\u015fitli hakikat iddialar\u0131n\u0131 uzla\u015ft\u0131rmak amac\u0131yla tasarlanan tekniklerin, \u015fimdi sek\u00fcler edebi \u00e7al\u0131\u015fmalar alan\u0131na g\u00f6\u00e7 etmesi ve g\u00fcn\u00fcm\u00fcz\u00fcn say\u0131s\u0131z rakip okuluna yol a\u00e7mas\u0131 ortaya \u00e7\u0131kt\u0131.<\/span><\/p>\n

Bu paralellikler belki de en \u00e7arp\u0131c\u0131 olan\u0131, \u00e7o\u011ful anlam, yarat\u0131c\u0131 yanl\u0131\u015f anlama, ‘metinleraras\u0131l\u0131k’ kavramlar\u0131na maksimum de\u011fer veren bir poetika olan Frans\u0131z post-yap\u0131salc\u0131l\u0131\u011f\u0131n\u0131n s\u00f6yleminde veya kavraman\u0131n \u00f6tesinde kodlar ve uzla\u015f\u0131mlarla d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc bir angajman s\u00fcreci olarak okumad\u0131r.\u00a0<\/span><\/p>\n

Kermode i\u00e7in, bu t\u00fcr fikirler en iyi \u0130ncil bilginleri taraf\u0131ndan \u0130ncil’den baz\u0131 pasajlar\u0131 Eski Ahit kehanetini ‘ger\u00e7ekle\u015ftiriyor’ olarak okuduklar\u0131nda veya ikincisini bir anlamda geli\u015fin habercisi olarak ele ald\u0131klar\u0131nda benimsedikleri yakla\u015f\u0131m\u0131n sek\u00fclerle\u015ftirilmi\u015f bir versiyonu olarak anla\u015f\u0131l\u0131r.\u00a0<\/span><\/p>\n

Bu i\u015flemlerde ortaya \u00e7\u0131kan \u015fey, okuman\u0131n bir kerede var olan baz\u0131 “yorumlay\u0131c\u0131 topluluklar\u0131n” kodlar\u0131 taraf\u0131ndan s\u0131n\u0131rland\u0131r\u0131ld\u0131\u011f\u0131 ve ge\u00e7mi\u015f ve \u015fimdiki anlama bi\u00e7imleri aras\u0131ndaki bo\u015flu\u011fu m\u00fczakere etmek i\u00e7in yeterli alana izin verildi\u011fi karma\u015f\u0131k bir tipolojik uyum s\u00fcrecidir.<\/span><\/p>\n

G\u00f6receli istikrar d\u00f6nemlerinde, tart\u0131\u015fma i\u00e7in temel ko\u015fullar\u0131 belirleyen ve herhangi bir marjinal veya sapk\u0131n okumay\u0131 etkin bir \u015fekilde d\u0131\u015flayan hakim bir doktrinel fikir birli\u011fi ortaya \u00e7\u0131kacakt\u0131r. Di\u011fer zamanlarda, dini veya siyasi alt\u00fcst olu\u015f d\u00f6nemlerinde, bu fikir birli\u011fi, \u00e7o\u011fu kez, her t\u00fcrden yeni yorumlar\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131 ve temel kurallar\u0131n, tersi de\u011fil, okumalar\u0131 yerle\u015ftirmek i\u00e7in de\u011fi\u015ftirildi\u011fi noktaya kadar bozulur.<\/span><\/p>\n

Kermode’un ana fikri, ortodoks ve ortodoks olmayan anlama tarzlar\u0131 aras\u0131ndaki g\u00fc\u00e7 dengesindeki bu s\u00fcrekli de\u011fi\u015fimlerin stokunu almadan gelene\u011fin (ya da kanon olu\u015fumunun) dinamiklerini anlayamayaca\u011f\u0131m\u0131zd\u0131r. Bu nedenle, “Modern \u0130ncil tefsirinin \u00f6yk\u00fcs\u00fc”, diye yazar, “hakk\u0131nda yaz\u0131lanlar pahas\u0131na yaz\u0131lanlara dikkat etmenin g\u00fc\u00e7l\u00fc bir zihin gerektirdi\u011fi g\u00f6r\u00fc\u015f\u00fcn\u00fc do\u011frulama e\u011filimindedir”.<\/span><\/p>\n

Spinoza’n\u0131n katk\u0131s\u0131, metinsel anlam ile vahyedilmi\u015f ger\u00e7ek aras\u0131ndaki \u015fimdiye kadarki kutsal ba\u011f\u0131 kopararak ve b\u00f6ylece ele\u015ftiriyi kutsal metin gelene\u011finin yetkili koruyucular\u0131n\u0131n m\u00fcdahalesi olmaks\u0131z\u0131n ara\u015ft\u0131rmalar\u0131n\u0131 s\u00fcrd\u00fcrmekte \u00f6zg\u00fcr b\u0131rakarak bunu m\u00fcmk\u00fcn k\u0131lmakt\u0131:<\/span><\/p>\n

Ona g\u00f6re \u0130ncil ilahi k\u00f6kenlidir, ancak anlamlar\u0131n\u0131 belirleyebilen, ancak onlar\u0131 ger\u00e7eklerle kar\u0131\u015ft\u0131rmamas\u0131 gereken insan anlay\u0131\u015f\u0131na uygundur. “Kutsal Yaz\u0131’n\u0131n anlam\u0131n\u0131 anlamak ba\u015fka, ger\u00e7ek ger\u00e7e\u011fi anlamak ba\u015fka \u015feydir.” Spinoza’n\u0131n arkas\u0131nda be\u015f y\u00fczy\u0131ll\u0131k Yahudi yorumlay\u0131c\u0131 rasyonalizmi vard\u0131; ama o kendi zaman\u0131n\u0131n sorunlar\u0131na de\u011finiyordu ve anlam ile hakikatin kar\u0131\u015ft\u0131r\u0131lmas\u0131n\u0131n din \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn bask\u0131 alt\u0131na al\u0131nmas\u0131yla sonu\u00e7lanabilece\u011fini g\u00f6rd\u00fc.<\/span><\/p>\n

\n

tekil ve \u00e7o\u011ful<\/a> isimler 2. s\u0131n\u0131f<\/span>
\nLer lar eki c\u00fcmleye katt\u0131\u011f\u0131 anlam<\/span>
\n\u00c7okluk Eki Nedir<\/span>
\nTDK \u00e7o\u011ful eki<\/span>
\n1.\u00e7o\u011ful eki<\/span>
\nTekil Ne Demek<\/span>
\nTopluluk isim Nedir<\/span>
\nTopluluk Ne Demek<\/span><\/p>\n

\n

Onun dindar kitab\u0131 1670’de kafir gibi g\u00f6r\u00fcn\u00fcyordu, atavistik ger\u00e7e\u011fin anlam yerine tercih edilmesi o kadar g\u00fc\u00e7l\u00fcyd\u00fc ki,\u00a0<\/span>bu, Spinoza’n\u0131n hem H\u0131ristiyan hem de Yahudi inananlar aras\u0131nda k\u00f6t\u00fc \u015f\u00f6hretinin kesinlikle bir nedenidir. Ancak Kermode, ‘ger\u00e7e\u011fi’ vahyedilmi\u015f dini ger\u00e7ekle e\u015fitledi\u011finde, Tanr\u0131’n\u0131n bir t\u00fcr ayr\u0131cal\u0131kl\u0131 hermeneutik i\u00e7g\u00f6r\u00fc yoluyla se\u00e7ilmi\u015flere bah\u015fetti\u011fi s\u00f6z\u00fc, Spinoza’n\u0131n t\u00fcm felsefi ara\u015ft\u0131rmalar\u0131n en y\u00fcksek nesnesi olarak g\u00f6rd\u00fc\u011f\u00fc ve tek g\u00fcvenilir yolu sunan di\u011fer t\u00fcr ger\u00e7e\u011fi g\u00f6zden ka\u00e7\u0131r\u0131r.\u00a0<\/span><\/p>\n

Bu nedenle, Kermode’un yukar\u0131daki pasaj\u0131nda \u200b\u200bSpinoza’dan al\u0131nt\u0131 yapt\u0131\u011f\u0131 c\u00fcmlede, bu terimde bar\u0131nan can al\u0131c\u0131 m\u00fcphemli\u011fi fark etmemi\u015f g\u00f6r\u00fcnmektedir. Bir yandan “hakikat”, ana ak\u0131m tefsircilere (din adamlar\u0131 ve yorumcular) kutsal metinlerin kendi yorumlar\u0131n\u0131 ilahi bir emre sahip olarak empoze etme yetkisi veren varsay\u0131msal emirdir.<\/span><\/p>\n

\u00d6te yandan, kayna\u011f\u0131 ne olursa olsun bu t\u00fcr iddialar\u0131 inceleme ve gerekli do\u011fru (yeterli) fikirler standard\u0131n\u0131 kar\u015f\u0131lay\u0131p kar\u015f\u0131lamad\u0131klar\u0131n\u0131 belirleme akl\u0131n kapasitesini ifade eder. Aksi takdirde, \u00e7o\u011fu zaman -Spinoza’n\u0131n g\u00f6r\u00fc\u015f\u00fcne g\u00f6re- anlam ve hakikat aras\u0131ndaki kafa kar\u0131\u015f\u0131kl\u0131\u011f\u0131ndan kaynaklanan \u00f6nyarg\u0131, dogmatizm veya d\u00fc\u015f\u00fcncesiz doktriner ba\u011fl\u0131l\u0131\u011f\u0131n \u00e7e\u015fitli bi\u00e7imlerine kar\u015f\u0131 temyiz gerek\u00e7esi olamazd\u0131.<\/span><\/p>\n

Bu, The Genesis of Secrecy’den bu yana Kermode’un \u00e7al\u0131\u015fmalar\u0131 hakk\u0131nda bir\u00e7ok yorumcunun kaydetti\u011fini a\u00e7\u0131klamaya yard\u0131mc\u0131 olur: yani, onun okumalar\u0131n ne \u00f6l\u00e7\u00fcde kurumsal kontrol\u00fcn bask\u0131lar\u0131 taraf\u0131ndan belirlendi\u011fi ya da yayg\u0131n modlar\u0131n uygulad\u0131\u011f\u0131 de\u011fi\u015fime diren\u00e7 taraf\u0131ndan belirlendi\u011fi sorusu \u00fczerinde bocalama e\u011filimi vard\u0131r.\u00a0<\/span><\/p>\n

\u00c7o\u011fu zaman bu ele\u015ftiri, Kermode’un tarafs\u0131zl\u0131\u011f\u0131na ili\u015fkin bir \u015f\u00fcphe olarak, onun incelenen karars\u0131zl\u0131\u011f\u0131na ili\u015fkin bir \u015f\u00fcphe olarak, ideolojik terimlerle ifade edilir, \u00e7\u00fcnk\u00fc baz\u0131lar\u0131 post-yap\u0131salc\u0131 teorinin daha geli\u015fmi\u015f veya radikal bi\u00e7imlerine olan ilgi ile gelene\u011fe, s\u00fcreklili\u011fe kal\u0131c\u0131 bir ba\u011fl\u0131l\u0131k aras\u0131nda olabilir.\u00a0<\/span><\/p>\n

Ayn\u0131 \u015fekilde sempatik bir bak\u0131\u015f a\u00e7\u0131s\u0131yla Kermode’un metinlere anlam \u00e7oklu\u011fu ya da radikal olarak yeni yorumlara a\u00e7\u0131kl\u0131klar\u0131 i\u00e7in de\u011fer veren bir revizyonist teori projesiyle me\u015fgul oldu\u011fu iddia edilebilir. Benim derdim bu meseleye h\u00fck\u00fcm vermek de\u011fil, onun yukar\u0131da \u00f6zetlendi\u011fi gibi Spinoza’ya ne gibi bir katk\u0131s\u0131 olabilece\u011fini sormakt\u0131r.<\/span><\/p>\n

Ve burada, Kermode’un hakikat\/anlam ayr\u0131m\u0131n\u0131 yeniden ifade etmesinin, ‘ger\u00e7e\u011fi’ \u00e7ok s\u0131k\u0131 bir \u015fekilde otorite, gelenek ve kazan\u0131lm\u0131\u015f kurumsal g\u00fcc\u00fcn yan\u0131na koyarken, ‘anlam’\u0131n yorumcunun meydan okuma veya sorgulama \u00f6zg\u00fcrl\u00fc\u011f\u00fcyle hizalanm\u0131\u015f olmas\u0131 \u00f6nemlidir. bu de\u011ferleri d\u00f6n\u00fc\u015ft\u00fcrmek, metinleri her zaman de\u011fi\u015fen tarihsel veya k\u00fclt\u00fcrel kayg\u0131lar\u0131n \u0131\u015f\u0131\u011f\u0131nda okumak, b\u00f6ylece ‘klasik’ veya ‘gelenek’ fikrini kapal\u0131 veya monolojik bir inan\u00e7 sisteminin hizmetinde sadece bir slogan olmaktan kurtar\u0131r.<\/span><\/p>\n

B\u00f6ylece ‘hakikat’ esas olarak bir t\u00fcr kutsal koruma, zamana ve de\u011fi\u015fime do\u011fas\u0131 gere\u011fi diren\u00e7li bir de\u011ferler deposu olarak \u015fekillenir. \u00d6te yandan ‘anlam’, her t\u00fcrl\u00fc kanonik kapan\u0131\u015f\u0131, yorumcunun rol\u00fcn\u00fc sorgulanmam\u0131\u015f, kendi kendini yetkilendiren ger\u00e7eklerin sad\u0131k bir \u015fekilde aktar\u0131lmas\u0131yla \u00f6zde\u015fle\u015ftirmeye y\u00f6nelik t\u00fcm giri\u015fimleri reddeden \u015feydir.<\/span><\/p>\n

Bu \u00f6l\u00e7\u00fcde, Kermode’un Harold Bloom gibi “g\u00fc\u00e7l\u00fc revizyonist” bir ele\u015ftirmenin duru\u015funa yakla\u015ft\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclebilir; \u00e7\u00fcnk\u00fc onlar i\u00e7in en iyi, en \u00fcretken okumalar, kendilerinden \u00f6nceki \u015fairler gibi kaynak metinleriyle agonistik bir m\u00fccadeleye giri\u015fenlerdir ve dolay\u0131s\u0131yla daha ortodoks yorumcular taraf\u0131ndan g\u00f6z ard\u0131 edilen bir yarat\u0131c\u0131 i\u00e7g\u00f6r\u00fc d\u00fczeni iddias\u0131nda bulunurlar.<\/span><\/p>\n

Ancak Kermode, bu t\u00fcr herhangi bir revizyonist program \u00fczerinde, aralar\u0131nda bu yeni sapmalar\u0131 yarg\u0131lamak i\u00e7in en az\u0131ndan bir mutabakata dayal\u0131 anlay\u0131\u015f arka plan\u0131 sa\u011flayan \u201ckurumsal kontrol\u201d bi\u00e7imlerinin de bulundu\u011fu g\u00fc\u00e7l\u00fc k\u0131s\u0131tlamalar oldu\u011funa inanarak Bloom’dan a\u00e7\u0131k\u00e7a farkl\u0131d\u0131r.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

\u00c7o\u011ful Anlam Orijinal olarak \u0130ncil bilginleri taraf\u0131ndan, genellikle \u00e7e\u015fitli hakikat iddialar\u0131n\u0131 uzla\u015ft\u0131rmak amac\u0131yla tasarlanan tekniklerin, \u015fimdi sek\u00fcler edebi \u00e7al\u0131\u015fmalar alan\u0131na g\u00f6\u00e7 etmesi ve g\u00fcn\u00fcm\u00fcz\u00fcn say\u0131s\u0131z rakip okuluna yol a\u00e7mas\u0131 ortaya \u00e7\u0131kt\u0131. Bu paralellikler belki de en \u00e7arp\u0131c\u0131 olan\u0131, \u00e7o\u011ful anlam, yarat\u0131c\u0131 yanl\u0131\u015f anlama, ‘metinleraras\u0131l\u0131k’ kavramlar\u0131na maksimum de\u011fer veren bir poetika olan Frans\u0131z post-yap\u0131salc\u0131l\u0131\u011f\u0131n\u0131n s\u00f6yleminde veya…
Devam\u0131<\/a><\/p>\n","protected":false},"author":6,"featured_media":6832,"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":[19240,19239,19241,19238],"tags":[19246,19244,19243,19245,19247,19242,19248,19249],"class_list":["post-8786","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-cokluk-eki-nedir","category-ler-lar-eki-cumleye-kattigi-anlam","category-tdk-cogul-eki","category-tekil-ve-cogul-isimler","tag-1-cogul-eki","tag-cokluk-eki-nedir","tag-ler-lar-eki-cumleye-kattigi-anlam","tag-tdk-cogul-eki","tag-tekil-ne-demek","tag-tekil-ve-cogul-isimler-2-sinif","tag-topluluk-isim-nedir","tag-topluluk-ne-demek"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bestessayhomework.com\/tr\/wp-json\/wp\/v2\/posts\/8786","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=8786"}],"version-history":[{"count":0,"href":"https:\/\/bestessayhomework.com\/tr\/wp-json\/wp\/v2\/posts\/8786\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bestessayhomework.com\/tr\/wp-json\/wp\/v2\/media\/6832"}],"wp:attachment":[{"href":"https:\/\/bestessayhomework.com\/tr\/wp-json\/wp\/v2\/media?parent=8786"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bestessayhomework.com\/tr\/wp-json\/wp\/v2\/categories?post=8786"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bestessayhomework.com\/tr\/wp-json\/wp\/v2\/tags?post=8786"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}