{"id":8174,"date":"2011-01-06T22:20:11","date_gmt":"2011-01-06T20:20:11","guid":{"rendered":"http:\/\/www.ilkkimbuldu.com\/?p=8174"},"modified":"2018-10-03T00:05:14","modified_gmt":"2018-10-02T22:05:14","slug":"felsefenin-kurucusu-kim","status":"publish","type":"post","link":"https:\/\/www.ilkkimbuldu.com\/?p=8174","title":{"rendered":"Felsefenin kurucusu kim"},"content":{"rendered":"

Felsefe s\u00f6zc\u00fc\u011f\u00fc, yunanca “philosophia<\/strong>” (bilgiye duyulan sevgi) s\u00f6zc\u00fc\u011f\u00fcnden t\u00fcremi\u015ftir. Bu y\u00fczden, ba\u015flang\u0131\u00e7ta, ya\u015fam\u0131m matematikten g\u00f6k bilime, m\u00fczikten t\u0131bba kadar uzanan geni\u015f alandaki ara\u015ft\u0131rmalara adayanlara filozof<\/strong> (d\u00fc\u015f\u00fcn\u00fcr), u\u011fra\u015ft\u0131klar\u0131 i\u015fe de “felsefe<\/strong>” denilmi\u015ftir. Ama\u00a0M.\u00d6 III. yy\u2019dan ba\u015flanarak, felsefe terimi, daha genel kan\u0131tlarla ilgilenen bir \u00e7al\u0131\u015fma ve ara\u015ft\u0131rma \u00e7e\u015fidini belirtmeye ba\u015flam\u0131\u015f, daha \u00f6zel g\u00f6r\u00fcn\u00fcmlerin incelenmesiyse \u00f6teki bilimlere b\u0131rak\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Her birey, d\u00fc\u015f\u00fcnmeden ya\u015fayamad\u0131\u011f\u0131 i\u00e7in, ya\u015fam\u0131n anlam\u0131 \u00fcst\u00fcne kendine sorular sorar, baz\u0131 kavramlar (tanr\u0131, ruh, ba\u015fkas\u0131) benimser ve baz\u0131 se\u00e7imler yapm\u0131\u015f\u00e7as\u0131na davran\u0131r. Bir ba\u015fka d\u00fczlemde, insan toplumlar\u0131, en eski tarihlerden bu yana, d\u00fcnyan\u0131n k\u00f6keni, tanr\u0131sall\u0131\u011f\u0131n do\u011fas\u0131, ruhun kurtulu\u015fu, vb. konularda ortak g\u00f6r\u00fc\u015fler benimsemi\u015flerdir. Bu bireysel ya da ortak g\u00f6r\u00fc\u015fler, \u00e7o\u011funlukla yaln\u0131zca ileri s\u00fcr\u00fclmekle kalm\u0131\u015f, herhangi bir zeka s\u00fcreciyle do\u011frulanmam\u0131\u015f, bir tutarl\u0131l\u0131k
\nve mant\u0131\u011fa uygunluk kazand\u0131ramam\u0131\u015ft\u0131r.<\/p>\n

Felsefenin alan\u0131 burada ba\u015flar. Birtak\u0131m olumlamalar ortaya konup, bunlar aras\u0131nda mant\u0131kl\u0131 ba\u011flar kurularak, bir hareket noktas\u0131 aranarak, elden geldi\u011fince a\u00e7\u0131k se\u00e7ik bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc kurma denemesine giri\u015fildi\u011fi anda, felsefeye ad\u0131m at\u0131lm\u0131\u015f olur.<\/p>\n

Felsefe’nin Tarihi<\/h2>\n

Felsefe, Eski\u00e7a\u011f\u2019da ilk Yunan d\u00fc\u015f\u00fcn\u00fcrleriyle ortaya \u00e7\u0131kt\u0131. Thales<\/a>, Anaksimenos, Herakleitos, Parmenides, Zenon, Demokritos<\/strong>, e\u015fyan\u0131n kayna\u011f\u0131n\u0131 a\u00e7\u0131klama \u00e7abas\u0131na giri\u015ftiler ve kaynak olarak su. hava, ate\u015f, sonsuzluk ve atomu \u00f6ne s\u00fcrd\u00fcler. Onlar\u0131 izleyen Sokrates<\/strong>, insanlar\u0131n d\u00fc\u015f\u00fcnmeden benimsedikleri davran\u0131\u015f kurallar\u0131n\u0131n, y\u00f6ntemli bir inceleme ve d\u00fc\u015f\u00fcnce sonucunda da ge\u00e7erli kal\u0131p kalmayacaklar\u0131n\u0131n ara\u015ft\u0131r\u0131lmas\u0131n\u0131 istedi. Eflatun<\/strong>, ustas\u0131 Sokrates\u2019in yolundan y\u00fcr\u00fcd\u00fc; d\u00fc\u015f\u00fcncesine g\u00f6re, bir duyusal, bir de kavranabilir vard\u0131r. Kavranabilir\u2019 in yani idean\u0131n silik bir kopyas\u0131 olan duyusaldan kavranabilire ula\u015fman\u0131n yolu a\u015fkt\u0131r. Duyusaldan kavranabilire ge\u00e7mekse, g\u00f6lgeden ger\u00e7ek olana, ahlaks\u0131zl\u0131ktan erdeme, k\u00f6t\u00fcl\u00fckten iyili\u011fe ge\u00e7mek demektir. Gene ayn\u0131 d\u00f6nemde yeti\u015fen Aristoteles<\/strong>, t\u00fcmdengelimsel mant\u0131\u011f\u0131 (s\u0131n\u0131flar mant\u0131\u011f\u0131) kurarak, her t\u00fcrl\u00fc d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn her zaman i\u00e7in ge\u00e7erli ko\u015fullar\u0131n\u0131n ilk \u00f6rne\u011fini ortaya koymu\u015ftur: A ile B\u2019nin, B ile de Cnin ili\u015fkisinden, A ile Cnin ili\u015fkisinin hangi ko\u015fullar alt\u0131nda \u00e7\u0131karsanabilece\u011fi. Sonra, felsefesini geli\u015ftirerek hareket bilimine, yani fizi\u011fe, daha sonra da insan felsefesine ve ahlaka el atarak, edinilmi\u015f bilgilerin birle\u015fimini yapma sorununu \u00e7\u00f6zmeye u\u011fra\u015fm\u0131\u015ft\u0131r.<\/p>\n

M\u00d6\u00a0IV. yy\u2019da Atina\u2019da felsefe, Do\u011fu\u2019dan (Fenike, Suriye, Babil) gelme Yunanl\u0131larca temsil edilmeye ba\u015flan\u0131nca, stoac\u0131l\u0131k, epikuros\u00e7uluk, ku\u015fkuculuk (\u015f\u00fcphecilik) diye adland\u0131r\u0131lan felsefe okullar\u0131 do\u011fdu. Bu okullar\u0131n ortak sorunu, insano\u011fluna d\u0131\u015f ko\u015fullardan ba\u011f\u0131ms\u0131z, s\u00fcrekli bir mutluluk sa\u011flamakt\u0131. Stoac\u0131lar, insano\u011flunun, bir par\u00e7as\u0131 oldu\u011fu evrene ba\u011flanmakla mutlulu\u011fun sa\u011flanaca\u011f\u0131n\u0131 ileri s\u00fcrd\u00fcler. Bilge ki\u015fi, yani evrene, do\u011faya boyune\u011fen, uyan ki\u015fi, tek tek nesnelere ba\u011fland\u0131\u011f\u0131 tutkulardan kurtularak, en y\u00fcce tanr\u0131n\u0131n ba\u015fkanl\u0131k etti\u011fi evrensel sitenin \u00fcyesi olacakt\u0131. Epikuros\u00e7ular, mutlulu\u011fa, zevklerin ak\u0131ll\u0131ca kullan\u0131lmas\u0131yla var\u0131labilece\u011fini ileri s\u00fcrd\u00fcler. Bunun i\u00e7in, do\u011fal ve zorunlu olan zevkleri y\u00f6netmek, do\u011fal ama zorunlu olmayan zevkleri benimsemek, ne do\u011fal ne de zorunlu olan zevkleri de atmak gerekiyordu. Ac\u0131lar\u0131m\u0131z\u0131n \u00e7o\u011fu, evren konusundaki d\u00fc\u015f\u00fcncelerin yanl\u0131\u015fl\u0131\u011f\u0131ndan do\u011fmaktayd\u0131. Bu yanl\u0131\u015f d\u00fc\u015f\u00fcncelerin nedeni de, yanl\u0131\u015f bir fizik \u00f6\u011fretisine inan\u0131lmas\u0131yd\u0131.<\/p>\n

Ger\u00e7ek ve do\u011fru fizik olan atomculu\u011fa g\u00f6re, b\u00fct\u00fcn cisimler (hatt\u00e2 ruh, tanr\u0131), rasgele bir araya gelmi\u015f atom k\u00fcmeleriydi ve bir g\u00fcn gelip mutlaka \u00e7\u00f6z\u00fcleceklerdi. Dolay\u0131s\u0131yle, ruh \u00f6l\u00fcml\u00fcyd\u00fc ve \u00f6l\u00fcmden de, \u00f6teki d\u00fcnyadan da korkmaya gerek yoktu. Ku\u015fkucularsa mutlulu\u011fa, i\u00e7 huzuruna kavu\u015fman\u0131n yolu olarak her \u015feyden ku\u015fku duymay\u0131, yarg\u0131 vermekten ka\u00e7\u0131nmay\u0131 \u00f6nermekteydiler.<\/p>\n

Roma imparatorlu\u011funun son y\u0131llar\u0131na do\u011fru felsefeye, \u0130skenderiye gizemcili\u011fi egemen oldu. Do\u011fulular\u0131n bo\u015f inan\u00e7lar\u0131na inan\u0131lmaya ba\u015fland\u0131. Bu d\u00f6nemde, Yunan felsefesi, Plotinos\u2019un yeni eflatunculu\u011fuyla son bir at\u0131l\u0131m yapt\u0131. Bu felsefe, metafizi\u011fe dayan\u0131yordu. Ruhun kurtulu\u015fu ancak, kendi kayna\u011f\u0131n\u0131 bilip tan\u0131mas\u0131yla ger\u00e7ekle\u015febilecekti.<\/p>\n

Yeni eflatuncu felsefe ve Aristoteles mant\u0131\u011f\u0131n\u0131n etkiledi\u011fi \u0130sl\u00e2m d\u00fc\u015f\u00fcn\u00fcrleri (El Kindi, Farabi<\/a>, \u0130bni Sina, \u0130bni r\u00fc\u015fd, vb.), \u0130sl\u00e2m inan\u00e7lar\u0131 ile felsefe aras\u0131nda mant\u0131k ilkelerine dayanan ba\u011flant\u0131lar kurmaya \u00e7al\u0131\u015farak, felsefede yeni bir aristoteles\u00e7ili\u011fin do\u011fmas\u0131na yola\u00e7t\u0131lar. Arap\u00e7aya \u00e7evrilmi\u015f olan yunan ve latin yap\u0131tlar\u0131n\u0131n, ayr\u0131ca \u0130sl\u00e2m yorumcular\u0131n\u0131n yap\u0131tlar\u0131n\u0131n, arap\u00e7adan yeniden latinceye \u00e7evrilmesiyle, Bat\u0131 d\u00fcnyas\u0131nda R\u00f6nesans ba\u015flad\u0131.<\/p>\n

Kesinliklere ula\u015fmak i\u00e7in gerekli y\u00f6ntem sorununun \u00f6n plana ge\u00e7ti\u011fi Bat\u0131 d\u00fcnyas\u0131nda. Bacon, Aristoteles mant\u0131\u011f\u0131n\u0131n kesinli\u011fe ula\u015fma yolunda yeterli bir ara\u00e7 (organon) olmad\u0131\u011f\u0131n\u0131 ileri s\u00fcrerek, yeni bir ara\u00e7 (novum organum) ortaya koydu. Zekan\u0131n yarat\u0131c\u0131 \u00e7al\u0131\u015fmas\u0131n\u0131n hangi d\u00fczenler i\u00e7inde ger\u00e7ekle\u015fti\u011fini ara\u015ft\u0131rd\u0131. Deneysel ve t\u00fcmevar\u0131mc\u0131 mant\u0131\u011f\u0131na g\u00f6re, ger\u00e7e\u011fe iki yoldan var\u0131l\u0131r: Duyumlarla tikel olaylardan hareket ederek, en genel \u00f6nermelere varan, bu ilkelerle bunlar\u0131n kesin do\u011frulu\u011funa dayanan ara \u00f6nermeleri bulup de\u011ferlendiren yol; gene duyumlardan ve tikel olaylardan hareket eden, ama bunlardan derece derece ve s\u00fcrekli olarak \u00f6nermeler \u00e7\u0131kararak en genel \u00f6nermelere varan yol. Tutulmas\u0131 gereken en do\u011fru yol, ikinci yoldur. Duyulardan gelen, bu y\u00fczden de bizi yan\u0131lmalara ve \u00f6nyarg\u0131lara (idola) g\u00f6t\u00fcren bilgileri, s\u0131k\u0131 bir denetimden ge\u00e7irmek gerekir. Ayr\u0131ca, bu bilgiler, deneyimlerle, ak\u0131l yoluyla ve y\u00f6ntemli bir bi\u00e7imde d\u00fczene konmal\u0131d\u0131r.<\/p>\n

Bu arada Frans\u0131z d\u00fc\u015f\u00fcn\u00fcr Descartes<\/strong>, Bacon<\/strong>\u2019\u0131n d\u00fczenleme plan\u0131n\u0131 benimsemekle birlikte, ba\u015fka bir yol se\u00e7erek, ku\u015fkudan s\u0131yr\u0131lm\u0131\u015f kesin bir felsefenin ko\u015fullar\u0131m ara\u015ft\u0131rd\u0131. Descartes\u2019a g\u00f6re, \u00abku\u015fkulanmak, d\u00fc\u015f\u00fcnmektir\u00bb; \u00f6yleyse d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcnden ku\u015fku duyamaz. D\u00fc\u015f\u00fcncenin varl\u0131\u011f\u0131n\u0131 ilk ger\u00e7ek olarak al\u0131r ve d\u00fc\u015f\u00fcnen varl\u0131k olmas\u0131ndan yola \u00e7\u0131karak, kusursuz bir varl\u0131k bulundu\u011fu ve bunun tanr\u0131 oldu\u011fu sonucuna var\u0131r. Sonra, kendi d\u00fc\u015f\u00fcncesinin d\u0131\u015f\u0131nda bir \u015feyler oldu\u011fu d\u00fc\u015f\u00fcncesini var\u0131r; b\u00f6ylece idealizmden ger\u00e7ek\u00e7ili\u011fe ula\u015f\u0131r. \u0130kincil olan bu ger\u00e7ek\u00e7ilik, varl\u0131\u011f\u0131 iki t\u00f6zden olu\u015fmu\u015f kabul eder; bu iki t\u00f6z, ruh ve madde, yani d\u00fc\u015f\u00fcnce ile uzam ya da ruh ve bedendir. Beden, b\u00fct\u00fcn hayvanlardaki gibi ustaca yap\u0131lm\u0131\u015f bir otomatt\u0131r, yani canl\u0131l\u0131\u011f\u0131 ruhun varl\u0131\u011f\u0131na ba\u011fl\u0131 de\u011fildir.<\/p>\n

Spinoza, Leibniz, Locke<\/strong>, \u00e7e\u015fitli y\u00f6nlerden ayr\u0131lmalar\u0131na kar\u015f\u0131n, felsefelerini temelde anlay\u0131\u015f g\u00fcc\u00fcn\u00fcn birli\u011fi, insan t\u00fcr\u00fcn\u00fcn zihin bak\u0131m\u0131n dan birlik g\u00f6stermesi postulat\u0131na dayand\u0131rd\u0131klar\u0131ndan, Descartes\u2019\u0131n izleyicisi olarak d\u00fc\u015f\u00fcn\u00fclebilirler. Sonra, felsefenin damgas\u0131n\u0131 vurdu\u011fu y\u00fczy\u0131la, XVIII. y\u00fczy\u0131la ge\u00e7ilir.<\/p>\n

Ger\u00e7ekten, XVIII. y\u00fczy\u0131l, felsefenin ho\u015fg\u00f6r\u00fcs\u00fczl\u00fc\u011fe ve bo\u015f inan\u00e7lara kar\u015f\u0131 bir\u00e7ok yazar taraf\u0131ndan silah olarak kullan\u0131ld\u0131\u011f\u0131 y\u00fczy\u0131ld\u0131r. \u00c7e\u015fitli yazar ve d\u00fc\u015f\u00fcn\u00fcrlerin savunduklar\u0131 ortak noktalar\u0131n ba\u015fl\u0131cas\u0131. indirgeyici \u00e7\u00f6z\u00fcmleme tutkusudur. Condillac, ba\u015flang\u0131\u00e7ta Locke gibi, bilginin kaynaklar\u0131n\u0131n duyum ve d\u00fc\u015f\u00fcnce oldu\u011funu \u00f6ne s\u00fcrer; sonra, bilginin tek bir kayna\u011f\u0131 oldu\u011funu s\u00f6yler: Duyum.<\/p>\n

Duyum, d\u00f6n\u00fc\u015fme yoluyla bellek, dikkat, d\u00fc\u015f\u00fcnme, yarg\u0131, ak\u0131l y\u00fcr\u00fctme gibi her \u015feyi a\u00e7\u0131klar. “Ben”, duyumlar\u0131n ve belle\u011fin an\u0131msatt\u0131\u011f\u0131 duyumlar\u0131n toplam\u0131d\u0131r. Berkelsy<\/strong>, hareket noktas\u0131 olarak duyumlar\u0131 al\u0131r; ama duyumlarla yaln\u0131zca alg\u0131lar\u0131m\u0131z\u0131 bilip tan\u0131d\u0131\u011f\u0131m\u0131z\u0131 ileri s\u00fcrer. Ona g\u00f6re, maddi d\u00fcnya fenomenlerden olu\u015fur, t\u00fcr\u00fc ve s\u00fcreklili\u011fi yoktur. Var olan, yaln\u0131zca ruhlar ve bu ruhlar\u0131n d\u00fc\u015f\u00fcnceleridir. Duyusal de\u011fi\u015fikliklerin nedeni, maddi e\u015fyada ya da bizde de\u011fil, tanr\u0131dad\u0131r.<\/p>\n

Kant<\/strong>\u2019a g\u00f6re, bilgilerimizin temelini insan zihni olu\u015fturur. Ak\u0131l, bilimsel ya da deneye dayal\u0131 bir kullan\u0131l\u0131\u015fla s\u0131n\u0131rlan\u0131r. Pratik akl\u0131n g\u00fcc\u00fcn\u00fc ele\u015ftiren Kant, saf pratik akl\u0131n var oldu\u011fu sonucuna var\u0131r. Sonra, ele\u015ftirisini b\u00fct\u00fcn k\u00fclt\u00fcr d\u00fcnyas\u0131na uygular. Sanat yap\u0131t\u0131n\u0131n do\u011fa ile \u00f6zg\u00fcrl\u00fc\u011f\u00fcn (ruhun) bire\u015fimini yapt\u0131\u011f\u0131n\u0131 ileri s\u00fcrer. B\u00f6ylece, felsefenin temel kavramlar\u0131n\u0131n ve felsefenin, ereklik kuram\u0131 arac\u0131l\u0131\u011f\u0131yla birle\u015ftirilmesine y\u00f6nelir. Kant\u2019\u0131 izleyen Fichte<\/strong>, Schelling<\/strong>, Hegel<\/strong> ise, Kant-sonras\u0131 diye nitelenen d\u00f6nemi olu\u015ftururlar. Fichte\u2019ye g\u00f6re felsefe, d\u00fcnya \u00fcst\u00fcndeki etkisini e\u011fitimle ve k\u00fclt\u00fcr\u00fcn geli\u015fmesiyle g\u00f6sterecektir. Kuramsal felsefesini tanr\u0131 sorununa de\u011fil, felsefe d\u00fc\u015f\u00fcncesinin \u00f6zerkli\u011fine dayand\u0131ran Fichte, pratik felsefesini felsefe d\u00fc\u015f\u00fcncesi ile ta rihsel geli\u015fme aras\u0131nda etkin bir ba\u011f\u0131nt\u0131 kurmaya y\u00f6neltti\u011fi i\u00e7in ilk \u00e7a\u011fda\u015f d\u00fc\u015f\u00fcn\u00fcr say\u0131l\u0131r. Schelling, panteist bir d\u00fc\u015f\u00fcn\u00fcrd\u00fcr; Kant ve Fichte\u2019 nin bi\u00e7imcili\u011fine kar\u015f\u0131, mutlak felsefe \u00e7a\u011f\u0131n\u0131 a\u00e7m\u0131\u015ft\u0131r. Hegel\u2019 in sistemi, mutlak\u2019\u0131n bilgisi, felsefenin ve insan tarihinin bize verdi\u011fi b\u00fct\u00fcn deney ve ya\u015fant\u0131lar\u0131n sona eri\u015fidir; ama, tarihin ve her t\u00fcrl\u00fc deneyin sona eri\u015fi demek de\u011fildir. D\u00fc\u015f\u00fcn\u00fcr, kendinden sonra da s\u00fcrecek bir d\u00fcnya tarihi bulundu\u011funun fark\u0131nda oldu\u011fu i\u00e7in, tarihi gelecek bak\u0131m\u0131ndan de\u011fil, ge\u00e7mi\u015f bak\u0131m\u0131ndan sona erdirdi\u011fini ve kapad\u0131\u011f\u0131n\u0131 ileri s\u00fcrer.<\/p>\n

B\u00fct\u00fcn bu pratik felsefeler, y\u00fczy\u0131lda marks\u00e7\u0131l\u0131\u011f\u0131n \u00e7evresinde geli\u015fir. Marx<\/strong>, felsefeye ekonomik ve toplumsal ger\u00e7ekleri ve kendini eylemle tan\u0131mlayan “ger\u00e7ek” insan\u0131 sokar. Felsefenin, \u00abd\u00fcnyay\u0131 yaln\u0131zca d\u00fc\u015f\u00fcnce a\u00e7\u0131s\u0131ndan ele almak de\u011fil, \u00e7o\u011funlu\u011fun, yani \u00e7al\u0131\u015fanlar\u0131n iktidarda olacaklar\u0131 bir toplumun ger\u00e7ekle\u015ftirilmesi\u00bb demek oldu\u011funu ileri s\u00fcrer. Hegel diyalekti\u011findeki d\u00fc\u015f\u00fcncelerin sava\u015f\u0131m\u0131n\u0131n yerine, somut sava\u015f\u0131m\u0131 koyar.<\/p>\n

XX. y\u00fczy\u0131ldaysa felsefe, ruhbilim ve toplumbilimin ba\u011f\u0131ms\u0131z bilimler olarak ayr\u0131lmas\u0131yla, iki genel y\u00f6neli\u015f g\u00f6stermektedir. William James, Henri Poincar\u00e9, F. Brentano<\/strong> ve E. Husserl<\/strong>\u2019in ba\u015fl\u0131ca temsilcisi olduklar\u0131 bilgi kuram\u0131, Lavelle, Le Senne, J. Nabert<\/strong> (ruh felsefesi), S. Kierkegaard, Karl Jaspers, Heidegger, Sartre<\/strong> ve Merleau\u00a0Ponty<\/strong>\u2019nin (varolu\u015f\u00e7uluk) temsil ettikleri insan felsefesi.<\/p>\n","protected":false},"excerpt":{"rendered":"

Felsefe s\u00f6zc\u00fc\u011f\u00fc, yunanca “philosophia” (bilgiye duyulan sevgi) s\u00f6zc\u00fc\u011f\u00fcnden t\u00fcremi\u015ftir. Bu y\u00fczden, ba\u015flang\u0131\u00e7ta, ya\u015fam\u0131m matematikten g\u00f6k bilime, m\u00fczikten t\u0131bba kadar uzanan geni\u015f alandaki ara\u015ft\u0131rmalara adayanlara filozof (d\u00fc\u015f\u00fcn\u00fcr), u\u011fra\u015ft\u0131klar\u0131 i\u015fe de “felsefe”…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[22],"tags":[898],"class_list":["post-8174","post","type-post","status-publish","format-standard","hentry","category-toplum","tag-felsefe"],"_links":{"self":[{"href":"https:\/\/www.ilkkimbuldu.com\/index.php?rest_route=\/wp\/v2\/posts\/8174"}],"collection":[{"href":"https:\/\/www.ilkkimbuldu.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.ilkkimbuldu.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.ilkkimbuldu.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.ilkkimbuldu.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=8174"}],"version-history":[{"count":5,"href":"https:\/\/www.ilkkimbuldu.com\/index.php?rest_route=\/wp\/v2\/posts\/8174\/revisions"}],"predecessor-version":[{"id":12212,"href":"https:\/\/www.ilkkimbuldu.com\/index.php?rest_route=\/wp\/v2\/posts\/8174\/revisions\/12212"}],"wp:attachment":[{"href":"https:\/\/www.ilkkimbuldu.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=8174"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.ilkkimbuldu.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=8174"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.ilkkimbuldu.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=8174"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}