{"id":7338,"date":"2020-03-15T01:58:15","date_gmt":"2020-03-14T22:58:15","guid":{"rendered":"http:\/\/www.lekolin.org\/jineolojinin-cikis-noktasi\/"},"modified":"2020-03-15T01:58:15","modified_gmt":"2020-03-14T22:58:15","slug":"jineolojinin-cikis-noktasi","status":"publish","type":"post","link":"https:\/\/www.lekolin.org\/ku\/jineolojinin-cikis-noktasi\/","title":{"rendered":"J\u0130NEOLOJ\u0130\u2019N\u0130N \u00c7IKI\u015e NOKTASI"},"content":{"rendered":"

02 May\u0131s 2014 Cuma Saat 07:29<\/p>\n<\/p>\n

\n
\nK\u00fcrt Ulusal \u00d6nderli\u011fi Abdullah \u00d6calan\u2019n\u0131n \u2018\u00d6zg\u00fcrl\u00fck Sosyolojisi\u2019\u00e7al\u0131\u015fmas\u0131yla birlikte K\u00fcrt kad\u0131nlar\u0131n\u0131n \u00e7ok \u00f6nemli bir kesiminin g\u00fcndemine giren J\u0130NEOLOJ\u0130, kad\u0131n \u00f6zg\u00fcrl\u00fck probleminin \u00e7\u00f6z\u00fcm\u00fcne dair bir kavramla\u015ft\u0131rma olarak K\u00fcrt Ulusal \u00d6nderli\u011fi taraf\u0131ndan geli\u015ftirildi. J\u0130NEOLOJ\u0130\u2019nin \u00e7\u0131k\u0131\u015f noktas\u0131, amac\u0131 ve kapsam\u0131na dair m\u00fcnazaralar hala s\u00fcrmekle birlikte \u015fimdiye kadar yap\u0131lan t\u00fcm belirlemelerin, a\u015fa\u011f\u0131da s\u0131ralayaca\u011f\u0131m\u0131z d\u00f6rt belirlemede somutla\u015ft\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz.<\/b><\/p>\n

\t\t\t\t\t\t\t \n\t\t\t\t\t\t<\/div>\n

J\u0130NEOLOJ\u0130 konusu yakla\u015f\u0131k d\u00f6rt y\u0131l gibi bir zamand\u0131r K\u00fcrt kad\u0131n\u0131 taraf\u0131ndan m\u00fcnazara edilmektedir. K\u00fcrt Ulusal \u00d6nderli\u011fi Abdullah \u00d6calan\u2019n\u0131n \u2018\u00d6zg\u00fcrl\u00fck Sosyolojisi\u2019\u00e7al\u0131\u015fmas\u0131yla birlikte K\u00fcrt kad\u0131nlar\u0131n\u0131n \u00e7ok \u00f6nemli bir kesiminin g\u00fcndemine giren J\u0130NEOLOJ\u0130, kad\u0131n \u00f6zg\u00fcrl\u00fck probleminin \u00e7\u00f6z\u00fcm\u00fcne dair bir kavramla\u015ft\u0131rma olarak K\u00fcrt Ulusal \u00d6nderli\u011fi taraf\u0131ndan geli\u015ftirildi. J\u0130NEOLOJ\u0130\u2019nin \u00e7\u0131k\u0131\u015f noktas\u0131, amac\u0131 ve kapsam\u0131na dair m\u00fcnazaralar hala s\u00fcrmekle birlikte \u015fimdiye kadar yap\u0131lan t\u00fcm belirlemelerin, a\u015fa\u011f\u0131da s\u0131ralayaca\u011f\u0131m\u0131z d\u00f6rt belirlemede somutla\u015ft\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz.<\/p>\n

1.\u00a0\u00a0\u00a0 Belirleme: B\u00fct\u00fcn bilimlerin anas\u0131 olan toplumbilimin cinsiyet\u00e7i ve iktidarc\u0131 in\u015fas\u0131 toplumsal yap\u0131y\u0131 par\u00e7alam\u0131\u015ft\u0131r. Bu temel sorunsal da yeni bir y\u00f6ntem-bilim ihtiyac\u0131n\u0131 do\u011furmu\u015ftur. Bu bilim ihtiyac\u0131 ise toplumsal do\u011fan\u0131n hem fizik, hem de anlam olarak en geni\u015f b\u00f6l\u00fcm\u00fcn\u00fc te\u015fkil eden Kad\u0131n\u0131n bilime konu edilmesiyle kar\u015f\u0131lanabilir. <\/p>\n

2.\u00a0\u00a0\u00a0 Belirleme: B\u00fct\u00fcn yap\u0131sal sorunlar\u0131n kayna\u011f\u0131nda kad\u0131n\u0131n eril zihniyetin insaf\u0131na b\u0131rak\u0131lmas\u0131 hakikati yatmaktad\u0131r. Bunun \u00e7\u00f6z\u00fcm\u00fc ise kad\u0131n zihniyet d\u00fcnyas\u0131n\u0131n in\u015fas\u0131yla m\u00fcmk\u00fcn olabilir.<\/p>\n

3.\u00a0\u00a0\u00a0 Belirleme: Toplumsal cinsiyet\u00e7ili\u011fin a\u015f\u0131lmas\u0131 ve Cins bilincinin geli\u015fmesi ancak kad\u0131n zihniyet d\u00fcnyas\u0131n\u0131n in\u015fas\u0131 sa\u011flanarak m\u00fcmk\u00fcn k\u0131l\u0131nabilir. <\/p>\n

4.\u00a0\u00a0\u00a0 Belirleme: Kad\u0131n \u00f6zg\u00fcrl\u00fck probleminin \u00e7\u00f6z\u00fcm\u00fc ve kad\u0131n \u00f6zg\u00fcrl\u00fck\u00e7\u00fc bir toplum modelinin in\u015fas\u0131,kad\u0131n\u0131n kendi hakikatine dair bilgiyi a\u00e7\u0131\u011fa \u00e7\u0131karmas\u0131yla m\u00fcmk\u00fcn olabilir. <\/p>\n

Yukar\u0131da s\u0131ralad\u0131\u011f\u0131m\u0131z bu d\u00f6rt belirlemenin J\u0130NEOLOJ\u0130\u2019nin \u00e7\u0131k\u0131\u015f noktas\u0131n\u0131 a\u00e7\u0131klar nitelikte oldu\u011funu kabul etmekle birlikte, esasa dair ortak bir \u015feyei\u015faret ettiklerini d\u00fc\u015f\u00fcn\u00fcyorum. Bu da Kad\u0131n Evrenselli\u011finin ger\u00e7e\u011fe en yak\u0131n hakikat oldu\u011fu sav\u0131d\u0131r. Kan\u0131mca J\u0130NEOLOJ\u0130\u2019nin temel \u00e7\u0131k\u0131\u015f noktas\u0131 ve amac\u0131 en b\u00fct\u00fcnl\u00fckl\u00fc kar\u015f\u0131l\u0131\u011f\u0131n\u0131 bu savda bulmaktad\u0131r. Yine sorunsal\u0131n tespiti noktas\u0131nda da s\u00f6z konusu belirlemeler ayn\u0131 kav\u015fa\u011fa varmaktad\u0131rlar. Bu da t\u00fcm sorunlar\u0131n temelinde yatan hakikatin par\u00e7alanm\u0131\u015f ve tersy\u00fcz edilmi\u015f ger\u00e7eklik oldu\u011fudur. Bu ba\u011flamda Kad\u0131n Evrenselli\u011finin bir bilim olarak in\u015fa edilmesi ihtiyac\u0131n\u0131n, esasta ger\u00e7e\u011fe en yak\u0131n hakikatin kuramla\u015ft\u0131r\u0131lmas\u0131 amac\u0131ndan ileri geldi\u011fini savunmak \u00e7ok daha ger\u00e7ek\u00e7i olacakt\u0131r. Dolay\u0131s\u0131yla J\u0130NEOLOJ\u0130\u2019nin in\u015fa amac\u0131n\u0131 Kad\u0131n evrenselli\u011finin kuramla\u015ft\u0131r\u0131larak g\u00f6r\u00fcn\u00fcr k\u0131l\u0131nmas\u0131 ve b\u00f6ylece Kad\u0131n evrenselli\u011fi ger\u00e7e\u011fe en yak\u0131n hakikattir sav\u0131n\u0131n alt\u0131 doldurularak, kad\u0131n \u00f6zg\u00fcrl\u00fck problemi \u00e7\u00f6z\u00fcm\u00fcn\u00fcn geli\u015ftirilmesi \u015feklinde somutla\u015ft\u0131rabiliriz.<\/p>\n

Bunun i\u00e7in de \u00f6ncelikli olarak yap\u0131lmas\u0131 gerekenleri \u015f\u00f6yle s\u0131ralayabiliriz <\/strong><\/em><\/p>\n

1-\u00a0\u00a0\u00a0 Kad\u0131n sorununu \u00f6nemli oranda g\u00f6r\u00fcn\u00fcr k\u0131lmay\u0131 ba\u015farm\u0131\u015f olan Feminist Kuram\u0131n ele\u015ftirisel tutumunu, bir yeterlilik olarak g\u00f6rme yakla\u015f\u0131m\u0131n\u0131n a\u015f\u0131lmas\u0131 gerekir. Zira kad\u0131n \u00f6zg\u00fcrl\u00fck d\u00fczeyi \u015fu a\u015famada Feminist kuram\u0131n salt ele\u015ftirisel tutumunun s\u0131n\u0131rlar\u0131n\u0131 zorluyor. Buda ele\u015ftirisel tutumun yeni bir a\u015famaya evirilmesi ihtiyac\u0131n\u0131 ortaya koyuyor.Bu yeni a\u015faman\u0131n ise kad\u0131n evrenselli\u011finin g\u00f6r\u00fcn\u00fcr k\u0131l\u0131nmas\u0131 oldu\u011fu a\u00e7\u0131kt\u0131r. \u00c7\u00fcnk\u00fc kad\u0131n sorununu g\u00f6r\u00fcn\u00fcr k\u0131lmak kadar kad\u0131n evrenselli\u011finin de g\u00f6r\u00fcn\u00fcr k\u0131l\u0131nmas\u0131 sa\u011flanmadan kad\u0131n \u00f6zg\u00fcrl\u00fck probleminin \u00e7\u00f6z\u00fcm\u00fc geli\u015ftirilemez. Keza kad\u0131n \u00f6zg\u00fcrl\u00fck probleminin m\u00fcnazara edilmesi, ancak kad\u0131n evrenselli\u011finin fark\u0131ndal\u0131\u011f\u0131 sa\u011flanarak m\u00fcmk\u00fcn olabilir. <\/p>\n

2-\u00a0\u00a0\u00a0 Bu ba\u011flamda Feminist Kuram\u0131n Kad\u0131n Evrenselli\u011fini yads\u0131yan tezlerini tekrardan bir \u00e7\u00f6z\u00fcmleme ve yorum s\u00fcrecine tabi tutmak gerekir. \u00c7\u00fcnk\u00fc evrenselli\u011fi yads\u0131ma, b\u00fct\u00fcnselli\u011fi yads\u0131mad\u0131r ki, bu da Kad\u0131n ba\u015fta olmak \u00fczere Kad\u0131n Do\u011fas\u0131, Kad\u0131n \u00d6z\u00fc, Kad\u0131n Ahlak\u0131, Kad\u0131n K\u00fclt\u00fcr\u00fc vb. bir\u00e7ok olgunun yads\u0131nmas\u0131 anlam\u0131na gelir. Oysa tekillik-evrensellik ili\u015fkisi madde-anlam ili\u015fkisi gibidir. Biri olmadan di\u011feri d\u00fc\u015f\u00fcn\u00fclemez. Dolay\u0131s\u0131yla feminist tekilliklerin kendisini ger\u00e7ekle\u015ftirmesi kad\u0131n evrenselli\u011fi olmadan d\u00fc\u015f\u00fcn\u00fclemez. Ki zaten Denis Riley\u2019in de dikkat \u00e7ekti\u011fi \u00fczere KADIN dedi\u011fimiz vakit do\u011fal\u0131nda ya da fiili olarak bir evrensel olu\u015fumu, bir farkl\u0131l\u0131\u011f\u0131 dolay\u0131s\u0131yla da bir \u00f6z\u00fc dile getirmi\u015f oluyoruz. Yine bununla ba\u011flant\u0131l\u0131 olarak evrenselli\u011fi yads\u0131yan kimi feminist tezlerin savundu\u011funun aksine evrensellik farkl\u0131l\u0131klar\u0131 yads\u0131maz. \u00c7\u00fcnk\u00fc evrenselli\u011fin kendisi farkl\u0131l\u0131klar\u0131n olu\u015fturdu\u011fu b\u00fct\u00fcnselli\u011fi ifade eder. Farkl\u0131l\u0131k, evrensel geli\u015fim diyalekti\u011finin temel bir ilkesidir. Belki de bu tezlerin radikal savunusunun alt\u0131nda sonradan olu\u015fturulan ve hi\u00e7bir felsefi-bilimsel temeli olmayan kimi yapay farkl\u0131l\u0131klar\u0131n veya cinsiyet ve cinsel tercih \u00f6zg\u00fcrl\u00fc\u011f\u00fc ad\u0131 alt\u0131nda geli\u015ftirilen cinsel y\u00f6nelim politikalar\u0131n\u0131n teorik temelden yoksun kalmas\u0131 kayg\u0131s\u0131 yatmaktad\u0131r. Bu \u00e7ok daha farkl\u0131 bir platformun tart\u0131\u015fma konusu oldu\u011fundan fazla \u00fczerinde durman\u0131n gere\u011fi yok. Burada daha \u00e7ok Feminist metodun \u2018t\u00fcm feminist tezler yeniden irdelenmeye ve yorumlanmaya a\u00e7\u0131k olmal\u0131\u2019 ilkesinin pratikle\u015ftirilmesi ihtiyac\u0131 \u00fczerinde durulmak istenmektedir. Bununla ba\u011flant\u0131l\u0131 olarak feminist hareketler \u00e7ok a\u015f\u0131r\u0131 bir bi\u00e7imde homojenle\u015fme fobisine gark edilmekte ve bu durumun da teorik d\u00fczlemde bir ortakla\u015fmay\u0131 zorla\u015ft\u0131rmaktad\u0131r. Dolay\u0131s\u0131yla bu durumun a\u015f\u0131lmas\u0131 \u00e7ok ciddi bir ihtiya\u00e7 olarak durmaktad\u0131r. <\/p>\n

3-\u00a0\u00a0\u00a0 Yine Feminist Akademinin, eril sistemin resmi ara\u015ft\u0131rma mek\u00e2nlar\u0131n\u0131n d\u0131\u015f\u0131na \u00e7\u0131kar\u0131lmas\u0131 ve kendi \u00f6zg\u00fcr ara\u015ft\u0131rma mekanlar\u0131n\u0131 olu\u015fturmas\u0131 gerekir. \u00c7\u00fcnk\u00fc kad\u0131n\u0131n kendi \u00f6zg\u00fcr ara\u015ft\u0131rma mekanlar\u0131 olu\u015fturulmadan, kad\u0131n akademi \u00e7al\u0131\u015fmalar\u0131 eril sistemin ideolojik bombard\u0131man\u0131n\u0131n etkilerinden kurtar\u0131lamaz. Ayr\u0131ca Feminist akademinin Kad\u0131n ve Aile, Kad\u0131n ve Toplum, Kad\u0131n ve \u0130\u015fb\u00f6l\u00fcm\u00fc, Kad\u0131n ve Sanat, Kad\u0131n ve Sa\u011fl\u0131k gibi ba\u015fl\u0131klar alt\u0131nda geli\u015ftirdi\u011fi kad\u0131n sorunlar\u0131n\u0131 irdeleme yakla\u015f\u0131m\u0131n\u0131n da a\u015f\u0131lmas\u0131 gerekir. Buna kar\u015f\u0131l\u0131k Kad\u0131n Do\u011fas\u0131, Kad\u0131n Tarihi, Kad\u0131n K\u00fclt\u00fcr\u00fc, Kad\u0131n Ahlak\u0131, Kad\u0131n Siyaseti, Kad\u0131n Sanat\u0131, Kad\u0131n Ekonomisi, Kad\u0131n Edebiyat\u0131 ba\u015fl\u0131klar\u0131 alt\u0131nda Kad\u0131n evrenselli\u011fini g\u00f6r\u00fcn\u00fcr k\u0131lacak olan yeni bir irdeleme yakla\u015f\u0131m\u0131na gitmek gerekir. Ancak bu yap\u0131l\u0131rken de ne kad\u0131nc\u0131l\u0131\u011fa ne de a\u015f\u0131r\u0131 kad\u0131n indirgemecili\u011fine gark olmamaya dikkat etmek ve tehlikesini iyi g\u00f6rmek gerekir. <\/p>\n

4-\u00a0\u00a0\u00a0 Bunun yan\u0131 s\u0131ra Feminist bilgi kuram\u0131n\u0131n, evrensel olu\u015fum diyalekti\u011fini \u00f6zne-nesne ay\u0131r\u0131m\u0131 \u00fczerinden par\u00e7alayan eril bilim yakla\u015f\u0131m\u0131na ili\u015fkin reddiyesinin, verili olan\u0131 a\u015fan yeni bir y\u00f6ntem-bilimle sosyolojikle\u015ftirilmesi gerekir. \u00c7\u00fcnk\u00fc sosyolojik temelleri olu\u015fturulmam\u0131\u015f ve yaln\u0131zca ikilemlerin reddiyesine dayal\u0131 bir epistemolojik yakla\u015f\u0131mla kad\u0131n evrenselli\u011finin yakalan\u0131lmas\u0131 \u00e7ok da m\u00fcmk\u00fcn g\u00f6r\u00fcnmemekte. <\/p>\n

5-\u00a0\u00a0\u00a0 Bu ba\u011flamda kad\u0131n \u00f6zg\u00fcrl\u00fck m\u00fccadelesine hem teorik hem de pratik d\u00fczlemde \u00f6nemli katk\u0131lar sunmu\u015f olan K\u00fcrt Ulusal \u00d6nderli\u011fi Abdullah \u00d6calan\u2019\u0131n verili olan\u0131n d\u0131\u015f\u0131na \u00e7\u0131karak geli\u015ftirdi\u011fi \u00d6zg\u00fcrl\u00fck Sosyolojisi y\u00f6ntem-bilimi ve Yorum Sanat\u0131 metodu \u00e7\u0131\u011f\u0131r a\u00e7\u0131c\u0131 niteliktedir. K\u00fcrt Ulusal \u00d6nderli\u011finin bu yeni y\u00f6ntem-bilimi ve metodu, J\u0130NEOLOJ\u0130\u2019nin epistemolojik in\u015fas\u0131nda baz al\u0131nmas\u0131 gereken ana y\u00f6ntem-bilim ve metottur. Abdullah \u00d6calan\u2019\u0131n \u00d6zg\u00fcrl\u00fck Sosyolojisi olarak tan\u0131mlad\u0131\u011f\u0131 bu yeni y\u00f6ntem-biliminin fiziki arka plan\u0131 kuantum fizi\u011fine, felsefi arka plan\u0131 kendini kavrayan do\u011fan\u0131n \u00f6zg\u00fcrl\u00fck amac\u0131na, sosyolojik arka plan\u0131 metafizik insan ger\u00e7e\u011finin ahlaki ve politik toplumsall\u0131\u011f\u0131na, tarihsel arka plan\u0131 ise evrensel tarih b\u00fct\u00fcnselli\u011fine dayanmaktad\u0131r. \u00d6calan \u00d6zg\u00fcrl\u00fck Sosyolojisi metodolojisini \u015fu kuramsal \u00e7er\u00e7eveye oturtur <\/em><\/p>\n

I.\u00a0\u00a0\u00a0 T\u00fcm evrensel olu\u015fumlar, madde ve anlam\u0131n (enerji)s\u00fcrekli olarak birbirlerine d\u00f6n\u00fc\u015ferek farkl\u0131 olu\u015fmalara gitti\u011fi bir geli\u015fim diyalekti\u011finin sonucudur. Bu diyalekti\u011fi sa\u011flayan ise maddenin s\u00fcrekli olarak anlama ula\u015fmaya anlam\u0131n ise maddeyi a\u015fmaya \u00e7abalamas\u0131d\u0131r. Bu bir \u00f6zg\u00fcrl\u00fck \u00e7abas\u0131d\u0131r. Madde anlama ula\u015farak \u00f6zg\u00fcrle\u015fmeye \u00e7al\u0131\u015f\u0131rken, anlam ise maddeyi a\u015farak \u00f6zg\u00fcrle\u015fmeye \u00e7abalamaktad\u0131r. S\u00fcrekli olarak devam eden bu kar\u015f\u0131l\u0131kl\u0131 \u00e7abalama, her defas\u0131nda farkl\u0131 bir olu\u015fum tercihini yaratmaktad\u0131r. Burada farkl\u0131la\u015fma evrensel geli\u015fim diyalekti\u011finin biricik ilkesi olarak kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r. Bu farkl\u0131 olu\u015fum tercihini m\u00fcmk\u00fcn k\u0131lan ise \u2018\u015fimdi\u2019 veya \u2018an\u2019 dedi\u011fimiz zaman kesitidir. Dolay\u0131s\u0131yla her evrensel olu\u015fum, hem kendinden \u00f6nceki t\u00fcm olu\u015fumlar\u0131n bilgi (anlam\u0131n\u0131) birikimini i\u00e7erir ve buna kendi anlam\u0131n\u0131 da ekleyerek farkl\u0131l\u0131\u011f\u0131n\u0131 ger\u00e7ekle\u015ftirir hem de bir \u00f6zg\u00fcrl\u00fck tercihi olarak ger\u00e7ekle\u015fir. Buda \u2018an\u2019 \u2013 \u2018\u015fimdi\u2019 veya \u2018ya\u015famakta oldu\u011fumuz zaman \u015feklindeki tan\u0131mlamalarla ifade etmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z zaman kesitinin \u00f6zg\u00fcrl\u00fck se\u00e7enekli oldu\u011funu g\u00f6sterir. <\/p>\n

II.\u00a0\u00a0\u00a0 Burada \u00d6zg\u00fcrl\u00fck Se\u00e7ene\u011fi, hem \u00f6z\u00fcnde birle\u015ferek, de\u011fi\u015ferek farkl\u0131la\u015fan evrensel geli\u015fim diyalekti\u011finin bir sonucu hem de bilin\u00e7li bir eylemlilik olarak anla\u015f\u0131lmal\u0131d\u0131r. Bu ise bir evrensel zek\u00e2 birikimini i\u015faret eder ki, evrensel tarih ile dile getirilmek istenen de esas itibariyle bu olmaktad\u0131r. Dolay\u0131s\u0131yla evrensel tarih canl\u0131, ak\u0131\u015fkan, esnek, birikimli ve b\u00fct\u00fcnsel olmakla birlikte s\u00fcrekli olarak ya\u015fad\u0131\u011f\u0131m\u0131z \u2018an\u2019da cereyan eder. <\/p>\n

III.\u00a0\u00a0\u00a0 Bu ba\u011flamda insanda yo\u011funla\u015fan fiziki, biyolojik, metafizik ve sosyolojik ger\u00e7eklikler itibariyle insandaki anlam\u0131n evrensel zekan\u0131n t\u00fcm birikimini i\u00e7erdi\u011fini belirtebiliriz. Bu da insan\u0131n evrensel tarihin bir \u00f6zeti olarak anla\u015f\u0131lmas\u0131 gerekti\u011fini g\u00f6sterir. Dolay\u0131s\u0131yla tarih \u2018\u015fimdi\u2019 oldu\u011fu gibi \u2018\u015fimdi\u2019nin herhangi bir unsuru da tarihin kendisi olmaktad\u0131r. Bir di\u011fer ifadeyle tarih \u00e7o\u011fu zaman bir ki\u015filikte dile gelece\u011fi gibi, ki\u015filik de bir tarihte dile gelebilir. Buradan hareketle toplumsal do\u011fay\u0131 evrensel tarihin b\u00fct\u00fcnselli\u011fi i\u00e7erisinde ahlaki ve politik toplum olarak kavramak gerekir. \u00c7\u00fcnk\u00fc ahlak ve politika tarihsel toplumun \u00f6zg\u00fcrl\u00fck se\u00e7imini ger\u00e7ekle\u015ftirerek kendisini var etti\u011fi temel metafizik alanlar\u0131 olmaktad\u0131r. <\/p>\n

IV.\u00a0\u00a0\u00a0 B\u00fct\u00fcn bu belirlemeler \u0131\u015f\u0131\u011f\u0131nda \u00f6zg\u00fcrl\u00fck sosyolojisi temel \u00f6nceli\u011fi olarak ya\u015fam fark\u0131ndal\u0131\u011f\u0131n\u0131 ve onun \u00f6zg\u00fcrl\u00fck se\u00e7ene\u011fini geli\u015ftirmeyi ama\u00e7 edinir. <\/p>\n

V.\u00a0\u00a0\u00a0 \u00d6zg\u00fcrl\u00fck Sosyolojisi metodolojisi kendi y\u00f6ntemini ise Yorum Sanat\u0131 olarak adland\u0131rmaktad\u0131r. Bu Yorum Sanat\u0131 Metodu be\u015f temel yakla\u015f\u0131m \u00fczerine oturtulmaktad\u0131r <\/p>\n

1.\u00a0\u00a0\u00a0 Mutlak\u00e7\u0131l\u0131\u011f\u0131n a\u015f\u0131lmas\u0131 <\/p>\n

2.\u00a0\u00a0\u00a0 B\u00fct\u00fcnc\u00fcl teorik yakla\u015f\u0131m <\/p>\n

3.\u00a0\u00a0\u00a0 \u00d6zne-Nesne ayr\u0131m\u0131na dayal\u0131 t\u00fcm ikilemlerin a\u015f\u0131lmas\u0131<\/p>\n

4.\u00a0\u00a0\u00a0 Duygusal zek\u00e2 ile analitik zekan\u0131n dengeli birlikteli\u011finin ve sentezinin sa\u011flanmas\u0131<\/p>\n

5.\u00a0\u00a0\u00a0 D\u00fc\u015f\u00fcncede esneklik ilkede kat\u0131l\u0131k yakla\u015f\u0131m\u0131<\/p>\n

\u00d6calan bu be\u015f temel yakla\u015f\u0131m \u00fczerinden bilimin t\u00fcm y\u00f6ntem-bilimlerini sorunsalla\u015ft\u0131rarak yeniden ele almaktad\u0131r. Bunu yaparken de iki yol izlemektedir <\/p>\n

Birincisi t\u00fcm y\u00f6ntem-bilimlerin yan\u0131lg\u0131l\u0131 yanlar\u0131n\u0131 \u00e7\u00f6z\u00fcmleyip a\u015f\u0131lmas\u0131n\u0131n perspektifini olu\u015fturmak
\u0130kincisi ise t\u00fcm y\u00f6ntem-bilimlerdeki olumlu yanlar\u0131 bilimsel kazan\u0131mlar olarak de\u011ferlendirip b\u00fct\u00fcnc\u00fcl teorik yakla\u015f\u0131m\u0131n anlamsall\u0131\u011f\u0131na katmak.
\u00a0
Ekin Sevcan<\/p>\n

K\u00fcrdistan Stratejik Ara\u015ft\u0131rmalar Merkezi<\/p>\n

www.lekolin.org – www.navendalekolin.com – www.lekolin.net \u2013 www.lekolin.info<\/p>\n

<\/p>\n<\/p>\n

\t<\/p>\n

\n
<\/div>\n

\n<\/div><\/div>\n","protected":false},"excerpt":{"rendered":"

K\u00fcrt Ulusal \u00d6nderli\u011fi Abdullah \u00d6calan\u2019n\u0131n \u2018\u00d6zg\u00fcrl\u00fck Sosyolojisi\u2019\u00e7al\u0131\u015fmas\u0131yla birlikte K\u00fcrt kad\u0131nlar\u0131n\u0131n \u00e7ok \u00f6nemli bir kesiminin g\u00fcndemine giren J\u0130NEOLOJ\u0130, kad\u0131n \u00f6zg\u00fcrl\u00fck probleminin \u00e7\u00f6z\u00fcm\u00fcne dair bir kavramla\u015ft\u0131rma olarak K\u00fcrt Ulusal \u00d6nderli\u011fi taraf\u0131ndan geli\u015ftirildi. J\u0130NEOLOJ\u0130\u2019nin \u00e7\u0131k\u0131\u015f noktas\u0131, amac\u0131 ve kapsam\u0131na dair m\u00fcnazaralar hala s\u00fcrmekle birlikte \u015fimdiye kadar yap\u0131lan t\u00fcm belirlemelerin, a\u015fa\u011f\u0131da s\u0131ralayaca\u011f\u0131m\u0131z d\u00f6rt belirlemede somutla\u015ft\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz.<\/b><\/p>\n","protected":false},"author":1,"featured_media":7339,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"jnews-multi-image_gallery":[],"jnews_single_post":[],"jnews_primary_category":[],"jnews_social_meta":[],"jnews_override_counter":[],"jnews_post_split":[],"footnotes":""},"categories":[11],"tags":[32,1529,1489,31,36,33,30,70,1491,35,34],"class_list":["post-7338","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-kadin","tag-arastirma","tag-cikis","tag-jineoloji","tag-kurdi","tag-kurdish","tag-kurdistan","tag-lekolin","tag-nin","tag-noktasi","tag-turkish","tag-turkiye"],"acf":[],"post_mailing_queue_ids":[],"_links":{"self":[{"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/posts\/7338","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/comments?post=7338"}],"version-history":[{"count":0,"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/posts\/7338\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/media\/7339"}],"wp:attachment":[{"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/media?parent=7338"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/categories?post=7338"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/tags?post=7338"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}