{"id":680,"date":"2026-04-08T19:56:48","date_gmt":"2026-04-08T19:56:48","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-c-c\/"},"modified":"2026-04-08T20:11:31","modified_gmt":"2026-04-08T20:11:31","slug":"demokrasi-mefhumu-haqqinda-giris","status":"publish","type":"post","link":"https:\/\/cogito.az\/index.php\/2026\/04\/08\/demokrasi-mefhumu-haqqinda-giris\/","title":{"rendered":"Demokrasi m\u0259fhumu haqq\u0131nda giri\u015f qeydi | Giorgio Agamben"},"content":{"rendered":"<p>\u201cDemokrasi\u201d termini haqq\u0131nda in\u015fa edil\u0259n h\u0259r s\u00f6yl\u0259m, g\u00fcn\u00fcm\u00fczd\u0259 termini istifad\u0259 ed\u0259nl\u0259ri yanl\u0131\u015f anlama\u011fa m\u0259hkum ed\u0259n bir qeyri-m\u00fc\u0259yy\u0259nlikd\u0259n \u00f6tr\u00fc d\u0259rhal t\u0259hrif olur. Demokrasi deyildikd\u0259 n\u0259d\u0259n b\u0259hs olunur? Bu termin tam olaraq hans\u0131 rasionall\u0131qdan n\u0259\u015f\u0259t edir? T\u0259sad\u00fcfi bir m\u00fc\u015fahid\u0259, bu g\u00fcn demokrasi haqq\u0131nda m\u00fczakir\u0259 ed\u0259nl\u0259rin bu terminl\u0259 gah siyasi bir aparat\u0131n qurulu\u015f bi\u00e7iml\u0259rind\u0259n birini gah da m\u00fc\u0259yy\u0259n bir idar\u0259 texnikas\u0131n\u0131 n\u0259z\u0259rd\u0259 tutdu\u011funu g\u00f6st\u0259rir. El\u0259 is\u0259 k\u0259lm\u0259 h\u0259m kamu h\u00fcququnu h\u0259m d\u0259 idar\u0259 praktikas\u0131n\u0131n qavramsall\u0131\u011f\u0131na i\u015far\u0259 edir: H\u0259m iqtidar\u0131n legitiml\u0259\u015fdirm\u0259 formas\u0131n\u0131 h\u0259m d\u0259 iqtidar\u0131n i\u015fl\u0259yi\u015f bi\u00e7imini adland\u0131r\u0131r. G\u00fcn\u00fcm\u00fcz\u00fcn siyasi s\u00f6yl\u0259mind\u0259 bu termin \u00fcmumilikd\u0259 bir idar\u0259 texnikas\u0131 il\u0259 &#8211; bu hal\u0131 il\u0259 bel\u0259 insana rahatl\u0131q vermir &#8211; \u0259laq\u0259li oldu\u011funu h\u0259r k\u0259s bildiyin\u0259 g\u00f6\u0259r, k\u0259lm\u0259ni b\u00fct\u00fcn xo\u015f niyy\u0259tl\u0259ri il\u0259 h\u0259l\u0259 d\u0259 ilk m\u0259nas\u0131nda istifad\u0259 etm\u0259y\u0259 davam ed\u0259nl\u0259rin naratl\u0131\u011f\u0131 asanl\u0131qla ba\u015fa d\u00fc\u015f\u00fcl\u0259ndir.<\/p>\n\n<a class=\"wp-block-read-more\" href=\"https:\/\/cogito.az\/index.php\/2026\/04\/08\/demokrasi-mefhumu-haqqinda-giris\/\" target=\"_self\">Devam\u0131n\u0131 oku<span class=\"screen-reader-text\">: Demokrasi m\u0259fhumu haqq\u0131nda giri\u015f qeydi | Giorgio Agamben<\/span><\/a>\n\n\n<p>Bu iki qavramsall\u0131\u011f\u0131n \u2013 bir t\u0259r\u0259fd\u0259 h\u00fcquqi-siyasi, dig\u0259r t\u0259r\u0259fd\u0259 iqtisadi-idari \u2013 i\u00e7-i\u00e7\u0259 ke\u00e7i\u015finin d\u0259rinliyi v\u0259 d\u00fcy\u00fcn\u00fcn a\u00e7\u0131lamas\u0131n\u0131n asan olmad\u0131\u011f\u0131 a\u015fa\u011f\u0131dak\u0131 n\u00fcmun\u0259d\u0259 g\u00f6r\u00fcn\u0259c\u0259kdir. Yunan siyasi d\u00fc\u015f\u00fcnc\u0259sinin klassikl\u0259rind\u0259 <em>politeia <\/em>k\u0259lm\u0259sin\u0259 rast g\u0259lindiyind\u0259 (\u00fcmumilikd\u0259 <em>politeia<\/em>`n\u0131n m\u00fcxt\u0259lif formalar\u0131 il\u0259 \u0259laq\u0259li bir m\u00fczakir\u0259 dolay\u0131s\u0131 il\u0259 olar: monar\u015fi, oliqarxi, demokrasi il\u0259 yana\u015f\u0131 bunlar\u0131n <em>parekbaseis<\/em>`l\u0259ri, y\u0259ni sapmalar\u0131), m\u00fct\u0259rciml\u0259rin bu k\u0259lm\u0259ni gah \u201canayasa\u201d il\u0259 gah \u201cidar\u0259etm\u0259\/h\u00f6kum\u0259t) il\u0259 \u00e7evirdikl\u0259rini g\u00f6r\u00fcr\u00fck. M\u0259s\u0259l\u0259n Aristoteles`in Perikles`in \u201cdemagoji\u201dsini t\u0259rif etdiyi <em>Atina Anayasa<\/em>`s\u0131n\u0131n (F\u0259sil, XXVII) a\u015fa\u011f\u0131dak\u0131 abzas\u0131ndak\u0131 kimi: \u201cdemotikoteran synnebe genesthai ten politean\u201d ifad\u0259si \u0130ngilis m\u00fct\u0259rcim t\u0259r\u0259find\u0259n bel\u0259 t\u0259rc\u00fcm\u0259 edilmi\u015fdir: \u201cthe constitution became still more democratic\u201d \/ \u201canayasa daha da demokratil\u0259\u015fdi\u201d; d\u0259rhal sonra Aristoteles bel\u0259 deyir: xalq \u201capasan ten politean mallon agein eis hautous\u201d. Eyni t\u0259rc\u00fcm\u0259\u00e7i bunu bel\u0259 \u00e7evirmi\u015fdir: \u201cbrought all the government more into their hands\u201d \/ \u201cxalq idar\u0259ni daha \u00e7ox \u0259ld\u0259 etdi\u201d \u2013 \u015f\u00fcbh\u0259siz tutarl\u0131l\u0131q \u00fc\u00e7\u00fcn <em>brought all the constitution <\/em>\/ \u201canayasan\u0131 \u0259lin\u0259 ald\u0131\u201d des\u0259ydi, t\u0259rc\u00fcm\u0259 problemli olacaqd\u0131.<\/p>\n\n\n\n<p>B\u0259s gah anayasa dah idar\u0259etm\u0259\/h\u00f6kum\u0259t olaraq t\u0259rc\u00fcm\u0259 edil\u0259n bu t\u0259m\u0259l siyasi qavram\u0131n \u201cikim\u0259nal\u0131l\u0131\u011f\u0131\u201d, qeyri-m\u00fc\u0259yy\u0259nliyinin m\u0259n\u015f\u0259yi n\u0259dir? bu yaz\u0131da, zikr olunan qeyri-m\u00fc\u0259yy\u0259nliyin x\u00fcsusil\u0259 n\u0259z\u0259r\u0259 \u00e7arpan bir \u015f\u0259kild\u0259 \u00f6z\u00fcn\u00fc g\u00f6st\u0259rdiyi iki pasaj\u0131 n\u00fcmun\u0259 verm\u0259k kifay\u0259t ed\u0259c\u0259kdir. bunlardan birincisi, Aristoteles`in <em>Politika<\/em>`s\u0131nda (1279a 25 v\u0259 sonras\u0131) m\u00fcxt\u0259lif anayasa (politeiai) bi\u00e7iml\u0259rini say\u0131b ara\u015fd\u0131rma niy\u0259tini izah ed\u0259rk\u0259n g\u00f6r\u00fcn\u00fcr: \u201c<em>Politeia <\/em>v\u0259 <em>politeuma <\/em>eyni m\u0259nada oldu\u011fu v\u0259 <em>politeuma <\/em>sit\u0259l\u0259rin y\u00fcks\u0259k iqtidar\u0131 (<em>kyrion<\/em>) oldu\u011fu \u00fc\u00e7\u00fcn y\u00fcks\u0259k iqtidar\u0131n bir n\u0259f\u0259r\u0259, bir ne\u00e7\u0259, v\u0259 ya bir \u00e7ox n\u0259f\u0259r\u0259 sair olmas\u0131 g\u0259r\u0259klidir&#8230;\u201d T\u0259dv\u00fcld\u0259ki t\u0259rc\u00fcm\u0259l\u0259r bu c\u00fcml\u0259ni bel\u0259 t\u0259rc\u00fcm\u0259 edibl\u0259r: \u201cAnayasa v\u0259 idar\u0259etm\u0259 eyni m\u0259naya g\u0259ldiyi v\u0259 idar\u0259etm\u0259 d\u00f6vl\u0259tin y\u00fcks\u0259k iqtidar\u0131 oldu\u011fu \u00fc\u00e7\u00fcn [&#8230;]\u201d H\u0259r n\u0259 q\u0259d\u0259r sadiq bir t\u0259rc\u00fcm\u0259nin <em>politeia <\/em>(siyasi f\u0259aliyy\u0259t) v\u0259 <em>politeuma <\/em>(bu f\u0259aliyy\u0259td\u0259n do\u011fan konkret siyasi \u015fey) terminl\u0259rinin yax\u0131nl\u0131\u011f\u0131n\u0131 m\u00fchafiz\u0259 etm\u0259si laz\u0131m idis\u0259 d\u0259, Aristoteles`in b\u0259hs olunan ikim\u0259nal\u0131l\u0131\u011f\u0131 <em>kyrion <\/em>dediyi m\u0259cazla yox etm\u0259 t\u0259\u015f\u0259bb\u00fcs\u00fcn\u00fcn bu abzasdak\u0131 \u0259sas problem oldu\u011fu ayd\u0131nd\u0131r. X\u00fcsusiyy\u0259tini bir q\u0259d\u0259r zorlamaq bahas\u0131na modern bir terminolojini istifad\u0259 edil\u0259c\u0259ks\u0259, qurucu g\u00fcc (<em>politeia<\/em>) il\u0259 qurulan g\u00fcc (<em>politeuma<\/em>) bu m\u0259qamda politikan\u0131n iki \u00fcz\u00fcn\u00fc bir yerd\u0259 tutan \u015fey kimi g\u00f6r\u00fcn\u0259n h\u00f6kmran g\u00fcc vasit\u0259sil\u0259 bir-birin\u0259 ba\u011flanar. Lakin politik olan \u015fey niy\u0259 iki yer\u0259 b\u00f6l\u00fcn\u00fcb v\u0259 <em>kyrion <\/em>bu y\u0131rt\u0131\u011f\u0131 n\u0259 il\u0259 tikib birl\u0259\u015fdirir?<\/p>\n\n\n\n<p>\u0130kinci pasaj, <em>\u0130ctimai M\u00fcqavil\u0259<\/em>`d\u0259dir. 1977-78-ci ill\u0259rd\u0259ki \u201cT\u0259hl\u00fck\u0259sizlik, Torpaq v\u0259 \u018fhali\u201d d\u0259rsind\u0259 Foucault, Rousseau`nun h\u00fcququ-anayasal bir terminolojini (\u201cm\u00fcqavil\u0259\u201d, \u201c\u00fcmumi irad\u0259\u201d, \u201ch\u00f6kmranl\u0131q\u201d) bir \u201cirar\u0259etm\u0259 texnikas\u0131\u201d il\u0259 bariz bir \u015f\u0259kild\u0259 uzla\u015fd\u0131rma\u011fa \u00e7al\u0131\u015fd\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rmi\u015fdi. Ancaq bizi maraqland\u0131ran bax\u0131\u015f a\u00e7\u0131s\u0131ndan, h\u00f6kmranl\u0131q il\u0259 idar\u0259etm\u0259\/h\u00f6kum\u0259t aras\u0131ndak\u0131 ayr\u0131m v\u0259 artik\u00fclasiya, ki Rousseau`nun siyasi d\u00fc\u015f\u00fcnc\u0259sinin \u0259sas\u0131d\u0131r, m\u00fc\u0259yy\u0259nedicidir. \u201cOxucular\u0131mdan\u201d dey\u0259 yaz\u0131r Rousseau \u201cSiyasi \u0130qtisad\u201d m\u0259qal\u0259sind\u0259, \u201cdan\u0131\u015fmaq m\u0259cburiyy\u0259tind\u0259 oldu\u011fum v\u0259 h\u00f6kum\u0259t adland\u0131rd\u0131\u011f\u0131m kamusal iqtisad il\u0259 h\u00f6kmranl\u0131q dediyim uca otorit\u0259ni f\u0259rql\u0259ndirm\u0259l\u0259rini xahi\u015f edir\u0259m; ayr\u0131m, birinin qanun verm\u0259 haqq\u0131n\u0131n olmas\u0131, [&#8230;] dig\u0259rinin is\u0259 sad\u0259c\u0259 icra g\u00fcc\u00fcn\u00fcn olmas\u0131ndan qaynaqlan\u0131r.\u201d <em>\u0130ctimai M\u00fcqavil\u0259<\/em>`d\u0259, bir t\u0259r\u0259fd\u0259n \u00fcmumi irad\u0259 il\u0259 qanunverici g\u00fcc\u00fcn, dig\u0259r t\u0259r\u0259fd\u0259n icraedici g\u00fcc\u00fcn artik\u00fclasiyas\u0131 olaraq bir d\u0259f\u0259 d\u0259 iddia edilir. Rousseau \u00fc\u00e7\u00fcn bu iki \u00fcns\u00fcr\u00fc h\u0259rm ay\u0131rd etm\u0259k, h\u0259m d\u0259 bir-birin\u0259 ba\u011flamaq g\u0259r\u0259klidir (tam ayr\u0131m\u0131 ifad\u0259 ed\u0259rk\u0259n bunun h\u00f6kmranl\u0131\u011f\u0131n b\u00f6l\u00fcnm\u0259si m\u0259nas\u0131na g\u0259lmd\u0259yini bu q\u0259d\u0259r vur\u011fu il\u0259 inkar etm\u0259sinin s\u0259b\u0259bi m\u0259hz budur). Eynil\u0259 Aristoteles`d\u0259ki <em>kyrion <\/em>kimi h\u00f6kmranl\u0131q, anayasa il\u0259 h\u00f6kum\u0259ti h\u0259m ay\u0131rd ed\u0259n, h\u0259m d\u0259 a\u00e7\u0131lmaz bir d\u00fcy\u00fcnl\u0259 bir-birin\u0259 ba\u011flayan terminl\u0259rd\u0259n biridir.<\/p>\n\n\n\n<p>Bu g\u00fcn h\u00f6kum\u0259t v\u0259 ekonominin getged\u0259 h\u0259r c\u00fcr m\u0259nadan m\u0259hrum edil\u0259n xalq h\u00f6kmranl\u0131\u011f\u0131n\u0131 \u00fcz\u0259rind\u0259ki \u0259zici hakimiyy\u0259tin\u0259 \u015fahid oluruqsa, bunun s\u0259b\u0259bi Q\u0259rb demokrasil\u0259rinin borclar\u0131 il\u0259 birlikd\u0259 q\u0259bul etdiyi bir f\u0259ls\u0259fi miras\u0131n b\u0259d\u0259lini \u00f6d\u0259yir olmas\u0131d\u0131r b\u0259lk\u0259 d\u0259. H\u00f6kum\u0259ti b\u0259sit bir icra g\u00fcc\u00fc hesab ed\u0259n yanl\u0131\u015f anlama, Q\u0259rb siyas\u0259tinin tarixind\u0259 n\u0259tic\u0259l\u0259ri \u0259n a\u011f\u0131r olan x\u0259talardan biridir. Bu x\u0259tan\u0131n n\u0259tic\u0259sind\u0259, modernliyin siyasi d\u00fc\u015f\u00fcnc\u0259si qanun, \u00fcmumi irad\u0259, xalq\u0131n h\u00f6kmranl\u0131\u011f\u0131 kimi i\u00e7i bo\u015f konkretl\u0259\u015fdirm\u0259l\u0259r\u0259 sapm\u0131\u015f, hardan bax\u0131r\u0131qsa baxaq t\u0259yinedici olan m\u0259s\u0259l\u0259ni, y\u0259ni h\u00f6kum\u0259t v\u0259 h\u00f6kum\u0259tin h\u00f6kmran xalqla nec\u0259 arkit\u00fclasiya oldu\u011fu sual\u0131n\u0131 cavabs\u0131z qoymu\u015fdur. Yax\u0131n zamanlarda n\u0259\u015f edilmi\u015f bir kitabda, politikan\u0131n \u0259sas m\u00fc\u0259mmas\u0131n\u0131n h\u00f6kmranl\u0131q deyil h\u00f6kum\u0259t, tanr\u0131d eyil m\u0259l\u0259k, kral deyil nazir, qanun deyil polis oldu\u011funu, y\u0259ni bunlar\u0131n formala\u015fd\u0131rd\u0131\u011f\u0131 v\u0259 i\u015fl\u0259yi\u015fini t\u0259min etdiyi \u0259kiz idar\u0259etm\u0259 aparat\u0131 oldu\u011funu g\u00f6st\u0259rm\u0259y\u0259 \u00e7al\u0131\u015fd\u0131m.<\/p>\n\n\n\n<p>Q\u0259rbli siyasi sistem, bir-birini m\u0259\u015frula\u015fd\u0131ran v\u0259 bir-birin\u0259 tutarl\u0131l\u0131q qazand\u0131ran iki heterogen \u00fcns\u00fcr\u00fcn bir-birin\u0259 ba\u011flanmas\u0131ndan ortaya \u00e7\u0131x\u0131r: Siyasi-h\u00fcquqi bir rasionall\u0131q il\u0259 iqtisadi-y\u00f6n\u0259tims\u0259l bir rasionall\u0131\u011f\u0131n, bir \u201canayasa formas\u0131\u201d il\u0259 bir \u201ch\u00f6kum\u0259t formas\u0131\u201dn\u0131n bir-birin\u0259 d\u00fcy\u00fcnl\u0259nm\u0259sind\u0259n. <em>Politeia <\/em>niy\u0259 bu qeyri-m\u00fc\u0259yy\u0259nliy\u0259 m\u0259hkum olmu\u015fdur? H\u00f6kmran olana (<em>kyrion<\/em>`a) bunlar\u0131 m\u0259\u015fru \u015f\u0259kild\u0259 birl\u0259\u015fdirm\u0259 g\u00fcc\u00fcn\u00fc ver\u0259n \u015fey n\u0259dir? Aparat\u0131n i\u00e7inin bo\u015f oldu\u011funu, iki \u00fcns\u00fcr il\u0259 iki rasionall\u0131q aras\u0131nda m\u00fcmk\u00fcn he\u00e7 bir artik\u00fclasiya olmad\u0131\u011f\u0131n\u0131 gizl\u0259tm\u0259y\u0259 istiqam\u0259tl\u0259nmi\u015f bir qurmaca deyildirmi? H\u0259r n\u00f6vd\u0259n politikan\u0131n h\u0259m m\u0259nm\u0259yi, h\u0259m d\u0259 i\u00e7ind\u0259kini s\u0131zd\u0131rd\u0131\u011f\u0131 \u00e7ata m\u00fcvafiq olan idar\u0259 olunamaz olan\u0131 da m\u0259hz bu artik\u00fclasiya edilm\u0259mi\u015flikd\u0259n ortaya \u00e7\u0131xarmaq laz\u0131m deyildirmi?<\/p>\n\n\n\n<p>D\u00fc\u015f\u00fcnc\u0259 bu d\u00fcy\u00fcnl\u0259 v\u0259 d\u00fcy\u00fcn\u00fcn ikim\u0259nal\u0131l\u0131\u011f\u0131 il\u0259 ba\u015fa \u00e7\u0131xma\u011fa q\u0259rar ver\u0259 bilm\u0259diyi m\u00fcdd\u0259tc\u0259, demokrasi il\u0259 &#8211; ist\u0259r idar\u0259etm\u0259nin qurulu\u015f formas\u0131, ist\u0259rs\u0259 idar\u0259etm\u0259 texnikas\u0131 olaraq &#8211; \u0259laq\u0259li h\u0259r m\u00fczakir\u0259nin bo\u015f dan\u0131\u015f\u0131qdan ibar\u0259t olmas\u0131 m\u00fcmk\u00fcnd\u00fcr.<\/p>\n\n\n\n<p><\/p>\n\n\n\n<p><strong>T\u0259rc\u00fcm\u0259: Da\u015fd\u0259mir Mahmandarov<\/strong><\/p>\n\n\n\n<p><\/p>\n","protected":false},"excerpt":{"rendered":"<p>\u201cDemokrasi\u201d termini haqq\u0131nda in\u015fa edil\u0259n h\u0259r s\u00f6yl\u0259m, g\u00fcn\u00fcm\u00fczd\u0259 termini istifad\u0259 ed\u0259nl\u0259ri yanl\u0131\u015f anlama\u011fa m\u0259hkum ed\u0259n bir&hellip;<\/p>\n","protected":false},"author":2,"featured_media":1953,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","_lmt_disableupdate":"","_lmt_disable":"","footnotes":""},"categories":[27,28,6,9,45],"tags":[57,53,32],"class_list":["post-680","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-felsefe","category-siyaset","category-sosiologiya","category-tarix","category-tercume","tag-siyaset","tag-sosiologiya","tag-tarix"],"_links":{"self":[{"href":"https:\/\/cogito.az\/index.php\/wp-json\/wp\/v2\/posts\/680","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=680"}],"version-history":[{"count":3,"href":"https:\/\/cogito.az\/index.php\/wp-json\/wp\/v2\/posts\/680\/revisions"}],"predecessor-version":[{"id":1957,"href":"https:\/\/cogito.az\/index.php\/wp-json\/wp\/v2\/posts\/680\/revisions\/1957"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/cogito.az\/index.php\/wp-json\/wp\/v2\/media\/1953"}],"wp:attachment":[{"href":"https:\/\/cogito.az\/index.php\/wp-json\/wp\/v2\/media?parent=680"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/cogito.az\/index.php\/wp-json\/wp\/v2\/categories?post=680"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/cogito.az\/index.php\/wp-json\/wp\/v2\/tags?post=680"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}