{"id":678,"date":"2026-04-11T17:34:14","date_gmt":"2026-04-11T17:34:14","guid":{"rendered":"https:\/\/soledad.pencidesign.net\/soledad-time-magazine\/the-trump-administration-just-did-something-unambiguously-good-for-obamacare-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c-c\/"},"modified":"2026-04-11T18:20:56","modified_gmt":"2026-04-11T18:20:56","slug":"fukonun-dilemmasi","status":"publish","type":"post","link":"https:\/\/cogito.az\/index.php\/2026\/04\/11\/fukonun-dilemmasi\/","title":{"rendered":"Foucault`nun dilemmas\u0131 | Byung-Chul Han"},"content":{"rendered":"

T\u0259rc\u00fcm\u0259: Da\u015fd\u0259mir Mahmandarov<\/strong><\/p>\n

H\u0259bsxanan\u0131n Do\u011fumundan sonra Foucault disiplin\/intizam toplumunun i\u00e7ind\u0259 oldu\u011fu d\u00f6vr\u00fc tam m\u0259nas\u0131 il\u0259 ifad\u0259 ed\u0259 bilm\u0259diyinin f\u0259rqin\u0259 varm\u0131\u015fd\u0131 dey\u0259s\u0259n. Buna g\u00f6r\u0259 d\u0259 yeti\u015finci ill\u0259rin sonlar\u0131nda neoliberal idar\u0259etm\u0259 formalar\u0131n\u0131n analizin\u0259 y\u00f6n\u0259lmi\u015fdi. Ancaq ist\u0259r \u0259hali, ist\u0259rs\u0259 d\u0259 biopolitika m\u0259fhumlar\u0131na ba\u011fl\u0131 qalmasayd\u0131: \u201cLiberalizm deyil\u0259n bu idar\u0259etm\u0259 sisteminin n\u0259 oldu\u011fu ba\u015fa d\u00fc\u015f\u00fcld\u00fcy\u00fcnd\u0259, biopolitikan\u0131n n\u0259 oldu\u011fu idrak edil\u0259c\u0259kmi\u015f kimi g\u0259lirdi m\u0259n\u0259.\u201d[1]<\/a> D\u0259rsin qalan hiss\u0259sind\u0259 Foucault biopolitikaya yenid\u0259n qay\u0131tm\u0131r. \u018fhalid\u0259n d\u0259 dan\u0131\u015fmaz. G\u00f6r\u00fcn\u00fcr, bu m\u0259rh\u0259l\u0259d\u0259 Foucault, disiplin\/intizam toplumuna xas kategoril\u0259r olan biopolitika v\u0259 \u0259halinin neoliberal rejimi t\u0259rif etm\u0259y\u0259 uy\u011fun olmad\u0131\u011f\u0131n\u0131n d\u0259qiq ay\u0131rd\u0131na varmam\u0131\u015fd\u0131. Buna g\u00f6r\u0259 d\u0259 \u0259slind\u0259 laz\u0131mi ke\u00e7idi ed\u0259r\u0259k psixopolitika m\u0259fhumunu istifad\u0259 etmir.[2]<\/a><\/p>\n

Y\u0259ni 1978-79-cu ill\u0259rd\u0259ki d\u0259rsl\u0259rind\u0259 neoliberal biopolitika analizi edilmir. H\u0259tta Foucault bununla ba\u011fl\u0131 olaraq, \u0259sas problemin n\u0259 oldu\u011funu g\u00f6rm\u0259d\u0259n, \u00f6z\u00fcn\u00fc t\u0259nqid ed\u0259n bir m\u00f6vqed\u0259n \u00e7\u0131x\u0131\u015f edir: \u201cH\u0259r \u015fey\u0259 baxmayaraq \u0259min olun ki ba\u015flan\u011f\u0131cda biopolitika haqq\u0131nda dan\u0131\u015fma\u011fa niyy\u0259tli idim. Ancaq i\u015fl\u0259rin gedi\u015fat\u0131ndan dolay\u0131 n\u0259tic\u0259d\u0259 uzun, b\u0259lk\u0259 d\u0259 olduqca uzun bir m\u00fcdd\u0259t neoliberalmizm haqq\u0131nda dan\u0131\u015fd\u0131m…\u201d[3]<\/a><\/p>\n

Homo Sacer<\/em> (M\u00fcq\u0259dd\u0259s \u0130nsan) \u0259s\u0259rinin \u00f6z s\u00f6z\u00fcnd\u0259 Agamben, \u201c\u00f6l\u00fcm\u00fc, Foucault`nun biopolitika m\u0259fhumunun b\u00fct\u00fcn \u00fcns\u00fcrl\u0259rini ortaya qoymas\u0131n\u0131 v\u0259 ara\u015fd\u0131rmalar\u0131n\u0131 hans\u0131 istiqam\u0259t\u0259 do\u011fru d\u0259rinl\u0259\u015fdir\u0259c\u0259yini g\u00f6st\u0259rm\u0259yini \u0259ng\u0259ll\u0259di\u201d[4]<\/a> \u015f\u0259klind\u0259 bir ehtimal ir\u0259li s\u00fcr\u00fcr. Halbuki tez \u00f6l\u00fcm\u00fcn\u00fcn Foucault`nun \u0259lind\u0259n ald\u0131\u011f\u0131 bir imkan varsa \u0259g\u0259r, bu biopolitika fikri \u00fcz\u0259rind\u0259 yenid\u0259n d\u00fc\u015f\u00fcn\u00fcb yerin\u0259 neoliberal psixopolitikan\u0131 qoymaq olmu\u015fdur. Agamben`in \u00f6z\u00fcn\u00fcn t\u0259h\u0259kk\u00fcm analizi d\u0259 neoliberal rejimin iqtidar texnikalar\u0131n\u0131 ba\u015fa d\u00fc\u015fm\u0259k \u00fc\u00e7\u00fcn \u0259lveri\u015fli deyil. D\u00f6vr\u00fcm\u00fczd\u0259 homines sacri<\/em> k\u0259narla\u015fd\u0131r\u0131lanlar deyil, sistemin i\u00e7in\u0259 inteqrasiya edimi\u015fl\u0259r<\/em>`dir.<\/p>\n

Foucault biopolitikan\u0131 bariz bir \u015f\u0259kild\u0259 kapitalizmin, istehsal\u00e7\u0131 b\u0259d\u0259n`<\/em>i ictimail\u0259\u015fdir\u0259n, intizamla\u015fd\u0131r\u0131c\u0131 formas\u0131na ba\u011flay\u0131r: \u201cKapitalist toplumda \u00f6n\u0259mli olan biopolitikad\u0131r, biolojik, somatik, b\u0259d\u0259ns\u0259l oland\u0131r.\u201d[5]<\/a> Bel\u0259likl\u0259 biopolitika \u0259sas olaraq biolojik olanla, b\u0259d\u0259ns\u0259l olanla \u0259laq\u0259l\u0259ndirilir. N\u0259tic\u0259d\u0259 \u0259n geni\u015f m\u0259nada bir b\u0259d\u0259n politikas\u0131<\/em>d\u0131r.<\/p>\n

Kapitalizmin sonrak\u0131 formalar\u0131ndan, mutasiyaya m\u0259ruz qalm\u0131\u015f formalar\u0131ndan biri olmas\u0131 m\u0259nas\u0131nda neoliberalizm is\u0259 \u00f6nc\u0259lik olaraq \u201cbiolojik, somatik, b\u0259d\u0259ns\u0259l olan\u201dla maraqlanmaz. \u0130stehsal\u00e7\u0131 g\u00fcc olara Psyche<\/em>`nin ay\u0131rd\u0131na var\u0131r. Psyche<\/em>`y\u0259, bel\u0259likl\u0259 psixopolitikaya qay\u0131d\u0131\u015f<\/em>, g\u00fcn\u00fcm\u00fcz kapitalizminin qeyri-maddi, qeyri-b\u0259d\u0259ni olmas\u0131yla m\u00fc\u0259yy\u0259nl\u0259\u015fdiril\u0259n istehsal formas\u0131na da ba\u011fl\u0131d\u0131r. \u015eeyl\u0259r deyil, informasiya v\u0259 proqramlar kimi n\u0259sn\u0259 olmayan varl\u0131qlar istehsal edilir. \u0130stehsaledici g\u00fcc olaraq b\u0259d\u0259n biopolitika intizam toplumundak\u0131 kimi m\u0259rk\u0259zi yer tutmur. M\u0259hsuldarl\u0131\u011f\u0131 art\u0131rmaq \u00fc\u00e7\u00fcn b\u0259d\u0259ns\u0259l dir\u0259ni\u015fl\u0259r a\u015f\u0131lmaz<\/em>, psixi ya da zehni prosesl\u0259r optimalla\u015fd\u0131r\u0131lar<\/em>. B\u0259d\u0259ns\u0259l intizamla\u015fd\u0131rma zehni optimalla\u015fd\u0131rma il\u0259 \u0259v\u0259zl\u0259nir. Neuro-enhancement <\/em>da psixiyatrik disiplin texnikalar\u0131ndan t\u0259m\u0259ld\u0259 f\u0259rqlidir.<\/p>\n

G\u00fcn\u00fcm\u00fczd\u0259 b\u0259d\u0259n istehsal prosesind\u0259 birba\u015fa i\u015ftirakdan uzaqla\u015fd\u0131r\u0131lm\u0131\u015f, estetik ya da sa\u011flaml\u0131q m\u0259qs\u0259dil\u0259 optimalla\u015fd\u0131rman\u0131n obyektin\u0259 \u00e7evrilmi\u015fdir. Bel\u0259likl\u0259 ortopedik<\/em> m\u00fcdaxil\u0259 yerini estetik <\/em>m\u00fcdaxil\u0259y\u0259 vermi\u015fdir. Foucault`nun \u201c\u00f6yr\u0259nm\u0259y\u0259 meyilli b\u0259d\u0259n\u201dinin g\u00fcn\u00fcm\u00fcz\u00fcn istehsal prosesind\u0259 yeri yoxdur. intizamla\u015fd\u0131r\u0131c\u0131 ortopedinin yerini estetik c\u0259rrahiyy\u0259 v\u0259 idman salonlar\u0131 tutur. Ancaq b\u0259d\u0259ns\u0259l optimalla\u015fd\u0131rma m\u00fctl\u0259q estetik <\/em>bir t\u0259cr\u00fcb\u0259d\u0259n daha \u00e7oxudur. Dinclik v\u0259 seksilik, art\u0131r\u0131lacaq, bazarlanacaq v\u0259 istismar edil\u0259c\u0259k yeni iqtisadi qaynaqlara \u00e7evrilmi\u015fdir.<\/p>\n

Bernard Steigler haql\u0131 olaraq Foucault`nun bioiqtidar m\u0259fhumunun d\u00f6vr\u00fcm\u00fcz\u0259 uy\u011fun olmad\u0131\u011f\u0131n\u0131 dil\u0259 g\u0259tirir: \u201cFoucault`nun tarixi v\u0259 co\u011frafi olaraq, y\u0259ni \u0259sas\u0259n Avropa il\u0259 \u0259laq\u0259li olduqca inand\u0131r\u0131c\u0131 bir \u015f\u0259kild\u0259 t\u0259svir etdiyi bio-iqtidar<\/em>\u0131n, bizim <\/em>ya\u015fad\u0131\u011f\u0131m\u0131z d\u00f6vr\u00fc m\u00fc\u0259yy\u0259n ed\u0259n iqtidarla eyni olmad\u0131\u011f\u0131<\/em>n\u0131 m\u00fc\u015fahid\u0259 edir\u0259m.\u201d[6]<\/a> Steigler`\u0259 g\u00f6r\u0259 bioiqtidar\u0131n yerini \u201cpsixo-iqtidar\u0131n psixolojik texnikalar\u0131\u201d tutur. Ancaq Steigler`in n\u0259z\u0259rd\u0259 tutdu\u011fu, televiziya kimi bizl\u0259ri d\u00fcrt\u00fcl\u0259rinin idar\u0259etm\u0259si alt\u0131ndak\u0131 istehsal\u00e7\u0131lar s\u0259viyy\u0259sin\u0259 d\u00fc\u015f\u00fcr\u0259n v\u0259 k\u00fctl\u0259nin geril\u0259m\u0259sin\u0259 s\u0259b\u0259b olan \u201ctelekratik\u201d \u201cproqram s\u0259nayesi\u201ddir. Bu psixo-texnikan\u0131n qar\u015f\u0131s\u0131na oxuma-yazma texnikas\u0131n\u0131 qoyur. Steigler`\u0259 g\u00f6r\u0259 yaz\u0131 m\u00fchiti Ayd\u0131nlanma m\u0259nas\u0131na g\u0259lir. Bu yerd\u0259 Kant`a m\u00fcraci\u0259t edir: \u201cN\u0259tic\u0259 etibaril\u0259 m\u0259hz Kant oxuma-yazma dispozitivini yeti\u015fkinliyin \u0259sas\u0131 olaraq g\u00f6r\u00fcrd\u00fc.\u201d[7]<\/a><\/p>\n

Steigler`in televiziyaya h\u0259ddind\u0259n art\u0131q \u0259h\u0259miyy\u0259t k\u0259sb etm\u0259si problemli bir m\u0259qamd\u0131r. Televiziyan\u0131 m\u00fctl\u0259q psixotexniki vasit\u0259\/aparat s\u0259viyy\u0259sin\u0259 qald\u0131r\u0131r: \u201c\u0130ndil\u0259rd\u0259 radio, internet, cib telefonlar\u0131, iPod, kompyuter, video oyunlar v\u0259 PDA (personal digital assistant) <\/em>n\u0259z\u0259rimizi c\u0259lb etm\u0259 x\u00fcsusunda r\u0259qab\u0259td\u0259 olsalar da informasiya ax\u0131n\u0131na \u0259vv\u0259ll\u0259r oldu\u011fu kimi televiziya hakimlik edir.\u201d[8]<\/a> Ancaq oxuma-yazman\u0131n \u00f6n\u00fcnd\u0259 televiziya, k\u00fclt\u00fcr\u0259l t\u0259nqidin digital inqilaba haqq\u0131n\u0131 \u00f6d\u0259m\u0259y\u0259n k\u00f6hn\u0259lmi\u015f bir mexanizmidir. Q\u0259rib\u0259dir ki Steigler \u0259n\u0259n\u0259vi k\u00fctl\u0259vi informasiya vasit\u0259l\u0259rind\u0259n t\u0259m\u0259ld\u0259 f\u0259rqli olan h\u0259qiqi m\u0259nada digital m\u00fchitl\u0259rl\u0259, internet v\u0259 sosial media il\u0259 v\u0259 bunlar\u0131n \u0259laq\u0259 yap\u0131lar\u0131 il\u0259 \u00e7ox da maraqlanm\u0131r. Digital \u015f\u0259b\u0259k\u0259nin panoptik yap\u0131s\u0131 da n\u0259z\u0259rini \u00e7ox c\u0259lb etmir. Bel\u0259likl\u0259 d\u0259 digital texnikan\u0131 s\u0131x istifad\u0259 ed\u0259n neoliberal psixopolitikan\u0131 tamamil\u0259 g\u00f6zd\u0259n itirir.<\/p>\n

S\u0259ks\u0259ninci ill\u0259rin \u0259vv\u0259ll\u0259rind\u0259 Foucault \u201c\u00f6zl\u00fck texnologiyalar\u0131\u201d il\u0259 maraqlanma\u011fa ba\u015flad\u0131. Bu terminl\u0259 \u201cinsanlar\u0131n, sad\u0259c\u0259 davran\u0131\u015flar\u0131n\u0131n qaydalar\u0131n\u0131 m\u00fc\u0259yy\u0259nl\u0259\u015fdirm\u0259kl\u0259 kifay\u0259tl\u0259nm\u0259yib m\u0259hz \u00f6zl\u0259rini d\u00f6n\u00fc\u015fd\u00fcrm\u0259y\u0259, \u00f6z orijinal m\u00f6vcudiyy\u0259tl\u0259rind\u0259 d\u0259yi\u015fiklikl\u0259r etm\u0259y\u0259 v\u0259 h\u0259yatlar\u0131n\u0131 m\u00fc\u0259yy\u0259n estetik d\u0259y\u0259rl\u0259r da\u015f\u0131yan v\u0259 m\u00fc\u0259yy\u0259n stil meyarlar\u0131na uy\u011fun g\u0259l\u0259n bir \u0259s\u0259r\u0259 \u00e7evirm\u0259y\u0259 c\u0259hd ed\u0259rk\u0259n istifad\u0259 etdikl\u0259ri\u201d[9]<\/a> \u201c\u015f\u00fcurlu v\u0259 arzulanan praktikalar\u201d\u0131 n\u0259z\u0259rd\u0259 tutur. \u0130qtidar v\u0259 t\u0259h\u0259kk\u00fcm texnikalar\u0131ndan \u0259sas\u0259n azad\u0259, tarixi m\u00fcst\u0259vili bir \u00f6zl\u00fck etikas\u0131 yarad\u0131r. Bu da \u00fcmumiyy\u0259tl\u0259 Foucault`nun iqtidar v\u0259 t\u0259h\u0259kk\u00fcm texnikas\u0131na m\u00fcxalif bir \u00f6zl\u00fck etikas\u0131 il\u0259 maraqlanma\u011fa ba\u015flad\u0131\u011f\u0131 kimi yorumlanm\u0131\u015fd\u0131r. Foucault`nun \u00f6z\u00fc d\u0259 a\u00e7\u0131q bir \u015f\u0259kild\u0259 \u00f6zl\u00fck texnologiyalar\u0131na ke\u00e7idi ifad\u0259 etmi\u015fdir: \u201cB\u0259lk\u0259 d\u0259 iqtidar v\u0259 t\u0259h\u0259kk\u00fcm texnologiyalar\u0131n\u0131n \u0259h\u0259miyy\u0259tini \u00e7ox vur\u011fulad\u0131m. Mara\u011f\u0131m, s\u00fcr\u0259tl\u0259 \u015f\u0259xsin \u00f6z\u00fc il\u0259 ba\u015fqas\u0131 aras\u0131ndak\u0131 m\u00fcnasib\u0259t\u0259 v\u0259 f\u0259rdi hakimiyy\u0259t texnologiyalar\u0131na, f\u0259rdin \u00f6z\u00fcn\u0259 t\u0259sir etm\u0259 formalar\u0131n\u0131n tarixin\u0259, \u00f6zl\u00fcy\u00fcn texnologiyas\u0131na do\u011fru d\u0259yi\u015fir.\u201d[10]<\/a><\/p>\n

Neoliberal rejimin iqtidar texnikas\u0131 Foucault`nun iqtidar analizinin kor n\u00f6qt\u0259sidir. Foucault neoliberal t\u0259h\u0259kk\u00fcm rejiminin \u00f6zl\u00fck texnologiyas\u0131n\u0131 tamamil\u0259 \u0259l\u0259 ke\u00e7irdiyini<\/em>, \u00f6z\u00fcn\u00fc davaml\u0131 optimalla\u015fd\u0131rmaa \u015f\u0259kild\u0259ki neoliberal \u00f6zl\u00fck texnikas\u0131n\u0131n t\u0259h\u0259kk\u00fcm v\u0259 istismar\u0131n m\u0259hsuldar bir \u015f\u0259kild\u0259 ba\u015fqa bir \u015fey olmad\u0131\u011f\u0131n\u0131 g\u00f6rm\u0259z, g\u00f6r\u0259 bilm\u0259z.[11]<\/a> Neoliberal performans\u0131n subyekti \u201c\u00f6z\u00fcn\u00fcn sahibkar\u0131\u201d[12]<\/a> olaraq \u00f6z\u00fcn\u00fc k\u00f6n\u00fcll\u00fc v\u0259 ehtirasl\u0131 bir \u015f\u0259kild\u0259 istismar ed\u0259r. Bir s\u0259n\u0259t \u0259s\u0259ri olaraq \u00f6zl\u00fck, neoliberal rejimin tamamil\u0259 istismar ed\u0259 bilm\u0259k m\u0259qs\u0259dil\u0259 b\u0259sl\u0259diyi g\u00f6z\u0259l v\u0259 aldad\u0131c\u0131 bir g\u00f6r\u00fcn\u00fc\u015fd\u00fcr.<\/p>\n

Neoliberal rejimin iqtidar texnikas\u0131 inc\u0259 bir formaya \u00e7evrilmi\u015fdir. Birba\u015fa f\u0259rdi \u0259l\u0259 ke\u00e7irm\u0259z. Daha \u00e7ox f\u0259rdin \u00f6zl\u00fcy\u00fcnd\u0259n, t\u0259h\u0259kk\u00fcm ba\u011flam\u0131n\u0131 \u00f6z i\u00e7in\u0259 proyeksiya ed\u0259c\u0259k v\u0259 bunu azadl\u0131q olaraq yorumlayacaq \u015f\u0259kild\u0259 \u00f6z\u00fcn\u0259 t\u0259sir etm\u0259yini t\u0259mid edir. \u00d6z\u00fcn\u00fc optimalla\u015fd\u0131rma v\u0259 t\u0259k\u0259hh\u00fcm alt\u0131na girm\u0259, azadl\u0131q v\u0259 istismar bu m\u0259qamda eyni \u015fey\u0259 \u00e7evrilir. Azadl\u0131q v\u0259 istismar\u0131 \u00f6z\u00fcn\u00fc istismar etm\u0259 \u015f\u0259klind\u0259 bir yer\u0259 g\u0259tir\u0259n bu iqtidar texnikas\u0131 Foucault`nun diqq\u0259tind\u0259n qa\u00e7m\u0131\u015fd\u0131r.<\/p>\n

[1]<\/a> Michel Foucault, Die Geburt der Biopolitik. Geschichte der Gouvernementalitat. Vorlesung am College de France 1978-1979<\/em>, Frankfurt a.M., 2006, S. 43.<\/p>\n

[2]<\/a> Alexandra Rau Psychopolitik <\/em>adl\u0131 \u0259s\u0259rind\u0259 neoliberal rejimin psixopolitikas\u0131n\u0131 problemi bir \u015f\u0259kild\u0259 biopolitik idar\u0259etm\u0259 formas\u0131 olaraq t\u0259rif edir: \u201cBu \u015f\u0259kild\u0259 iqtidar n\u0259z\u0259riyy\u0259si bax\u0131m\u0131ndan psixotexnika intizam c\u0259miyy\u0259tin\u0259 aid edil\u0259 bilirs\u0259, m\u0259n d\u0259 bunun m\u00fcqabilind\u0259 \u2018psixopolitikan\u0131 biopolitik bir idar\u0259etm\u0259 formas\u0131 olaraq \u0259l\u0259 almaq ist\u0259yir\u0259m\u201d (A. Rau, Psychopolitik. Macht, Subjekt und Arbeit in der neoliberalen Gesselschaft, <\/em>Frankfurt a.M., 2010, S. 298). Thomas Lemke`nin neoliberal rejimi biopolitika bax\u0131m\u0131ndan yorumlama c\u0259hdi d\u0259 problemlidir. Bax. Gouvermenentalitat der Gegen<\/em>wart<\/em>. Studien zur \u00d6konomisierrung des Sozialen<\/em>, Frankfurt a.M., 2000.<\/p>\n

[3]<\/a> Foucault, Die Geburt der Biopolitik, <\/em>s. 260.<\/p>\n

[4]<\/a> Giorgio Agamben, Homo sacer. Die souveraene Macht und das nachte Leben<\/em>, Frankfurt a.M., 2002, s. 14.<\/p>\n

[5]<\/a> Michel Foucault, Die Geburt der Sozialmedizin Schriften in vier Banden<\/em>, Cild 3, Frankfurt a.M., 2003, s. 272-97, burada, s. 275.<\/p>\n

[6]<\/a> Bernard Steigler, Von der Biopolitik zur Psychomacht<\/em>, Frankfurt a.M., 2009, s. 49.<\/p>\n

[7]<\/a> Steigler, a.k.\u0259, s. 141.<\/p>\n

[8]<\/a> Steigler, a.k.\u0259, s. 135.<\/p>\n

[9]<\/a> Michel Foucault, der Gebrauch der L\u00fcste. Sexualitat und Wahrheit II.<\/em> Cild 2, Frankfurt a.M., 1984, s. 18.<\/p>\n

[10]<\/a> Michel Foucault, \u201cTechnologien des Selbs\u201d, Technologien des Selbst<\/em> i\u00e7ind\u0259, haz\u0131rlayan: L.H.Martin, Frankfurt a.M., 1993, s. 24-62, burada s. 27.<\/p>\n

[11]<\/a> Ancaq Foucault \u00f6zl\u00fck texnologiyas\u0131 il\u0259 iqtidar texnologiyas\u0131 aras\u0131ndak\u0131 \u0259laq\u0259ni sezmi\u015fdi: \u201cQ\u0259rb k\u00fclt\u00fcr\u00fcnd\u0259 subyektin \u015f\u0259c\u0259r\u0259sini ara\u015fd\u0131rmaq ist\u0259y\u0259n biri sad\u0259c\u0259 t\u0259h\u0259kk\u00fcm texnikalar\u0131n\u0131 deyil, \u00f6zl\u00fck texnikalar\u0131n\u0131 da n\u0259z\u0259r\u0259 almaq m\u0259cburiyy\u0259tind\u0259dir. Dey\u0259 bil\u0259rik ki, bui ki texnika n\u00f6v\u00fc \u2013 t\u0259h\u0259kk\u00fcm texnikalar\u0131 v\u0259 \u00f6zl\u00fck texnikalar\u0131 \u2013 aras\u0131ndak\u0131 t\u0259sirliliyi diqq\u0259t\u0259 alma\u011fa m\u0259cburdur. F\u0259rdl\u0259rin bir-birl\u0259ri \u00fcz\u0259rind\u0259ki t\u0259h\u0259kk\u00fcm\u00fcn\u00fcn texnologiyalar\u0131n\u0131n f\u0259rdin \u00f6z \u00fcz\u0259rind\u0259 t\u0259sir etdiyi prosesl\u0259r\u0259 m\u00fcraci\u0259t etdiyi m\u0259qamlar\u0131 n\u0259z\u0259r\u0259 almal\u0131d\u0131r. \u00dcst\u0259lik \u0259ksin\u0259, \u00f6zl\u00fck texnologiyalar\u0131n\u0131n t\u0259h\u0259kk\u00fcm ya da basq\u0131 yap\u0131lar\u0131 il\u0259 b\u00fct\u00fcnl\u0259\u015fdiyi n\u00f6qt\u0259l\u0259ri diqq\u0259t\u0259 almal\u0131d\u0131r\u201d (About the Beginning of the Hermeneutics of the Self. T<\/em>wo <\/em>Lectures at Darthmouth<\/em>, Political Theory<\/em>, Cild 21, No. 2, s. 198-227, burada s. 203).<\/p>\n

[12]<\/a> Foucualt, Die Geburt der Biopolitik<\/em>, s. 314.<\/p>\n","protected":false},"excerpt":{"rendered":"

T\u0259rc\u00fcm\u0259: Da\u015fd\u0259mir Mahmandarov H\u0259bsxanan\u0131n Do\u011fumundan sonra Foucault disiplin\/intizam toplumunun i\u00e7ind\u0259 oldu\u011fu d\u00f6vr\u00fc tam m\u0259nas\u0131 il\u0259 ifad\u0259…<\/p>\n","protected":false},"author":2,"featured_media":1972,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","_lmt_disableupdate":"","_lmt_disable":"","footnotes":""},"categories":[31,1,27,3,28,6,45],"tags":[],"class_list":["post-678","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-antropologiya","category-diger","category-felsefe","category-secilenler","category-siyaset","category-sosiologiya","category-tercume"],"_links":{"self":[{"href":"https:\/\/cogito.az\/index.php\/wp-json\/wp\/v2\/posts\/678","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/cogito.az\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/cogito.az\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/cogito.az\/index.php\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/cogito.az\/index.php\/wp-json\/wp\/v2\/comments?post=678"}],"version-history":[{"count":2,"href":"https:\/\/cogito.az\/index.php\/wp-json\/wp\/v2\/posts\/678\/revisions"}],"predecessor-version":[{"id":1962,"href":"https:\/\/cogito.az\/index.php\/wp-json\/wp\/v2\/posts\/678\/revisions\/1962"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/cogito.az\/index.php\/wp-json\/wp\/v2\/media\/1972"}],"wp:attachment":[{"href":"https:\/\/cogito.az\/index.php\/wp-json\/wp\/v2\/media?parent=678"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/cogito.az\/index.php\/wp-json\/wp\/v2\/categories?post=678"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/cogito.az\/index.php\/wp-json\/wp\/v2\/tags?post=678"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}