{"id":11818,"date":"2026-05-26T12:54:37","date_gmt":"2026-05-26T09:54:37","guid":{"rendered":"http:\/\/turkiyekanttoplulugu.org\/?p=11818"},"modified":"2026-05-26T12:54:40","modified_gmt":"2026-05-26T09:54:40","slug":"tarihin-dinamigi-ve-barisin-yolu","status":"publish","type":"post","link":"http:\/\/turkiyekanttoplulugu.org\/?p=11818","title":{"rendered":"Tarihin Dinami\u011fi ve Bar\u0131\u015f\u0131n Yolu"},"content":{"rendered":"\n

Yazar: \u00c7etin T\u00fcrky\u0131lmaz<\/em><\/p>\n\n\n\n

Kant genel olarak \u201cbar\u0131\u015f\u0131n filozofu\u201d olarak bilinir[1]<\/a>. Bar\u0131\u015f\u0131n olabilirli\u011fi \u00e7er\u00e7evesinde ger\u00e7ekle\u015ftirilen d\u00fc\u015f\u00fcnmelerin temel kaynaklar\u0131ndan birini Ebedi Bar\u0131\u015f \u00dczerine<\/em> (Zum ewigen Frieden<\/em>) ba\u015fl\u0131kl\u0131 metni olu\u015fturur ve onun d\u00fcnya yurtta\u015fl\u0131\u011f\u0131 ile uluslar birli\u011fi d\u00fc\u015f\u00fcnceleri de \u00f6ne \u00e7\u0131kar\u0131larak, g\u00fcn\u00fcm\u00fczde de g\u00fcncel sorunlar kar\u015f\u0131s\u0131nda felsefi bir \u00e7\u0131k\u0131\u015f bulunmaya \u00e7al\u0131\u015f\u0131l\u0131r. \u00d6te yandan, Kant\u2019\u0131n \u00f6zellikle tarih g\u00f6r\u00fc\u015f\u00fc, sava\u015f\u0131n ka\u00e7\u0131n\u0131lmazl\u0131\u011f\u0131n\u0131 ve hatta insanl\u0131\u011f\u0131n geli\u015fimi (tarihin dinami\u011fi) a\u00e7\u0131s\u0131ndan zorunlulu\u011funu temele koyar; bu bak\u0131mdan da do\u011frudan Alman \u0130dealizminin ve Marx\u2019\u0131n, deyim yerindeyse, \u00f6nc\u00fcl\u00fc\u011f\u00fcn\u00fc yapar. Bu a\u00e7\u0131dan bak\u0131l\u0131rsa, ortaya \u015f\u00f6yle bir durum \u00e7\u0131kar: Bar\u0131\u015f i\u00e7in sava\u015f\u0131n zorunlulu\u011fu. Bizi \u201cebedi\u201d (kal\u0131c\u0131) bir bar\u0131\u015fa g\u00f6t\u00fcrecek olan s\u00fcrecin sava\u015flar \u00fczerinden geli\u015fmesini dile getiren d\u00fc\u015f\u00fcnce, Hobbes\u2019tan kaynaklanan do\u011fal hukuk tasar\u0131m\u0131na bir tarihsellik katm\u0131\u015f gibi g\u00f6r\u00fcn\u00fcr. Ayr\u0131ca bu tarihsel bak\u0131\u015f a\u00e7\u0131s\u0131 onun sonraki felsefeye \u00f6nemli bir katk\u0131s\u0131 olarak g\u00f6r\u00fclebilir. Ben bu yaz\u0131da, Kant\u2019\u0131n sava\u015f ve bar\u0131\u015fa dair s\u00f6ylediklerini, onun \u00f6ncesi ve sonras\u0131n\u0131 da g\u00f6z \u00f6n\u00fcnde tutarak, yani Kant\u2019\u0131n felsefe tarihi i\u00e7indeki yerini de bu a\u00e7\u0131dan saptamaya \u00e7al\u0131\u015farak, sadece tarihsellik ba\u011flam\u0131 i\u00e7inde de\u011ferlendirece\u011fim.<\/p>\n\n\n\n

Kant, \u201cs\u00fcrekli bar\u0131\u015f\u0131 garanti eden \u015feyin, b\u00fcy\u00fck sanat\u00e7\u0131 do\u011fadan (natura daedala rerum<\/em>) ba\u015fkas\u0131 olmad\u0131\u011f\u0131n\u0131\u201d belirtir (Kant AA, 8: 360). Kant bu durumu yazg\u0131ya (Schicksal) dayanan do\u011fan\u0131n teleolojik yap\u0131s\u0131n\u0131n bir bile\u015feni olarak g\u00f6r\u00fcr. Kant’a g\u00f6re, b\u00fcy\u00fck sanat\u00e7\u0131 do\u011fa, \u201cinsanlar\u0131n iradelerine ayk\u0131r\u0131 olsa bile aralar\u0131ndaki uyumsuzluk yoluyla\u201d ger\u00e7ekle\u015ftirilebilecek bir uyumu hedefler. Bu ba\u011flamda Kant, Yarg\u0131 G\u00fcc\u00fcn\u00fcn Ele\u015ftirisi<\/em>‘nde heuristik bir \u015fekilde a\u00e7\u0131klanan do\u011fal ama\u00e7l\u0131l\u0131\u011f\u0131, bu ba\u011flamda yazg\u0131 ya da providentia<\/em> ile \u00f6zde\u015fle\u015ftirmi\u015ftir: \u201ci\u015fleyi\u015f yasalar\u0131 bizce bilinmeyen bir nedenin zorunlulu\u011fu olarak g\u00f6r\u00fclen do\u011fa, yazg\u0131 olarak adland\u0131r\u0131l\u0131r; ancak d\u00fcnyan\u0131n gidi\u015fat\u0131ndaki ama\u00e7l\u0131l\u0131\u011f\u0131n\u0131, insan \u0131rk\u0131n\u0131n nesnel nihai amac\u0131na y\u00f6nelen ve d\u00fcnyan\u0131n bu gidi\u015fat\u0131n\u0131 \u00f6nceden belirleyen daha y\u00fcksek bir nedenin derin bilgeli\u011fi olarak d\u00fc\u015f\u00fcn\u00fcrsek, buna \u00f6ng\u00f6r\u00fc (Vorsehung) denir\u201d (a.g.y.). Do\u011fan\u0131n yazg\u0131 ve \u00f6ng\u00f6r\u00fc ilgili bir amac\u0131 veya nihai hedefi oldu\u011fu y\u00f6n\u00fcndeki bu tasavvur, bizi felsefe tarihindeki Stoac\u0131 do\u011fa anlay\u0131\u015f\u0131na g\u00f6t\u00fcr\u00fcr. Ku\u015fkusuz, Kant\u2019\u0131n bu metnin sonraki sayfalar\u0131nda Seneca\u2019n\u0131n De providentia<\/em>\u2019s\u0131nden bir c\u00fcmle al\u0131nt\u0131lamas\u0131 rastgele ve bo\u015funa de\u011fildir: fata volentem ducunt, nolentem trahunt<\/em>: \u201cYazg\u0131, istekli olan\u0131 y\u00f6nlendirir, isteksiz olan\u0131 ise s\u00fcr\u00fckler\u201d (Seneca, 1928: V.7).<\/p>\n\n\n\n

\u00d6te yandan, Stoac\u0131lar\u0131n bireyin ya\u015fam\u0131ndaki zorunlulu\u011fa i\u015faret etmek i\u00e7in kulland\u0131klar\u0131 bu tasar\u0131m\u0131, Kant birey de\u011fil t\u00fcr a\u00e7\u0131s\u0131ndan insanl\u0131\u011f\u0131n ilerleyi\u015finin y\u00f6n\u00fcn\u00fc \u00f6ng\u00f6rebilece\u011fimiz teleolojik bir ilke olarak g\u00f6r\u00fcr. Yani Kant i\u00e7in burada yazg\u0131 ve providentia<\/em>, insanl\u0131\u011f\u0131n geli\u015fimi ya da t\u00fcrlerdeki insan becerilerinin olu\u015fumu (Bildung) ile ili\u015fkili olarak ele al\u0131nmal\u0131d\u0131r. Buna kar\u015f\u0131l\u0131k Stoac\u0131l\u0131k, her zaman bir ya\u015fam s\u00fcreci boyunca bireyin ilerlemesini ele al\u0131r. Kant ile Stoac\u0131l\u0131k aras\u0131ndaki bu fark, bireyin etik konumu hakk\u0131ndaki bir tart\u0131\u015fmada \u00e7ok \u00f6nemli olabilecektir. Ancak bu yaz\u0131 \u00e7er\u00e7evesinde, Kant’\u0131n felsefesinde providentia<\/em>\u2019n\u0131n sava\u015f ve bar\u0131\u015fla olan ili\u015fkisine odaklanmak uygun olacak.<\/p>\n\n\n\n

\u201cS\u00fcrekli Bar\u0131\u015f\u0131n Garantisi \u00dczerine \u0130lk Ek (Erster  Zusatz)\u201din dipnotunda, Kant, providentia<\/em>‘y\u0131, do\u011fan\u0131n ilerlemesindeki geli\u015fim y\u00f6n\u00fcn\u00fcn \u00f6nceden tayini olarak ele al\u0131r (a.g.y.). Kant, \u00f6ng\u00f6r\u00fcye ili\u015fkin yapt\u0131\u011f\u0131 d\u00f6rtl\u00fc ayr\u0131m\u0131nda, tarihsel ilerleme fikrini netle\u015ftirmek i\u00e7in \u201cyol g\u00f6sterici \u00f6ng\u00f6r\u00fc\u201dy\u00fc (providentia directrix<\/em>) bir ba\u015flang\u0131\u00e7 noktas\u0131 olarak al\u0131r. Bu yol g\u00f6sterici \u00f6ng\u00f6r\u00fcye g\u00f6re, do\u011fan\u0131n ya da yazg\u0131n\u0131n amac\u0131na uygun olarak ger\u00e7ekle\u015febilecek belirli ama\u00e7lar\u0131 a\u00e7\u0131s\u0131ndan tarihin gidi\u015fat\u0131 hakk\u0131nda yaln\u0131zca varsay\u0131msal bir bilgiye sahip olabiliriz, ancak onu bir b\u00fct\u00fcn olarak \u00f6ng\u00f6remeyiz. Bu y\u00f6nlendirici \u00f6ng\u00f6r\u00fc, ayn\u0131 zamanda do\u011fan\u0131n gizli plan\u0131na da at\u0131fta bulunur. D\u00fcnya Yurtta\u015fl\u0131\u011f\u0131 Amac\u0131na Y\u00f6nelik Genel Bir Tarih Fikri<\/em>\u2019nin sekizinci \u00f6nermesi, do\u011fan\u0131n bu gizli plan\u0131n\u0131 ortaya koyar: \u201c\u0130nsan t\u00fcr\u00fcn\u00fcn tarihini genel olarak, i\u00e7sel bir d\u00f6n\u00fc\u015f\u00fcm\u00fc ger\u00e7ekle\u015ftirmek i\u00e7in do\u011fan\u0131n gizli plan\u0131n\u0131n tamamlanmas\u0131 (die Vollziehung eines verborgenen Plans der Natur) olarak g\u00f6rebiliriz\u201d (Kant AA, 8: 27). \u00d6te yandan Kant, bu \u00f6ng\u00f6r\u00fc hakk\u0131ndaki bilginin ak\u0131l yoluyla elde edilemeyece\u011fini vurgular. Yine de, teorik d\u00fczeyde deneyimin olas\u0131 ko\u015fullar\u0131n\u0131n \u00f6tesinde bir alana i\u015faret etse de, insan do\u011fas\u0131n\u0131n ahlaki ama\u00e7lar\u0131 a\u00e7\u0131s\u0131ndan ak\u0131l ile \u00f6ng\u00f6r\u00fc aras\u0131nda analojik bir ili\u015fki kurabiliriz. Nussbaum\u2019un dedi\u011fi gibi, bu tanr\u0131sal \u00f6ng\u00f6r\u00fc \u201cpratik bir post\u00fcla\u201d, \u201ckendinden emin bir pratik umuttur\u201d (Nussbaum, 2002: 17). Peki insan t\u00fcr\u00fcn\u00fcn bir bireyi olarak bu tarihsel geli\u015fimden neyi umabilirim? D\u00fcnyada bar\u0131\u015f i\u00e7inde ya\u015famay\u0131 umabilirim.<\/p>\n\n\n\n

Ancak, bu kadar aceleci olmayal\u0131m. Bar\u0131\u015ftan \u00f6nce, bu planda sava\u015f s\u00f6z konusudur \u00e7\u00fcnk\u00fc sava\u015f providentia<\/em>\u2019ya uygun bir do\u011fa d\u00fczenlemesi olarak tasavvur edilmektedir: \u0130lk olarak, \u201cdo\u011fa, insanlar\u0131n yery\u00fcz\u00fcn\u00fcn t\u00fcm b\u00f6lgelerinde ya\u015fayabilmelerini sa\u011flam\u0131\u015ft\u0131r\u201d. \u0130kincisi, \u201cn\u00fcfusu art\u0131rmak i\u00e7in sava\u015f yoluyla onlar\u0131 her yere, hatta en elveri\u015fsiz b\u00f6lgelere bile s\u00fcrm\u00fc\u015ft\u00fcr\u201d. Ve son olarak, \u201csava\u015f yoluyla onlar\u0131 az \u00e7ok yasal ili\u015fkilere girmeye zorlam\u0131\u015ft\u0131r\u201d (Kant AA, 8: 168). Do\u011fan\u0131n bu d\u00fczenlemesi bize, sava\u015f\u0131n do\u011fan\u0131n Endzweck<\/em>\u2019ini (nihai amac\u0131n\u0131) ger\u00e7ekle\u015ftirmek i\u00e7in kulland\u0131\u011f\u0131 tek ara\u00e7 veya mekanizma oldu\u011funu g\u00f6sterir. \u0130lk ba\u015fta bu d\u00fczenlemenin antropolojik veriler ve insanl\u0131\u011f\u0131n tarihsel ilerlemesi a\u00e7\u0131s\u0131ndan dikkate al\u0131nmas\u0131 gerekti\u011fi unutulmamal\u0131d\u0131r. \u00d6rne\u011fin Kant i\u00e7in, insan\u0131n avc\u0131l\u0131k, bal\u0131k\u00e7\u0131l\u0131k veya \u00e7obanl\u0131k hayat\u0131n\u0131n yasas\u0131z \u00f6zg\u00fcrl\u00fc\u011f\u00fcnden topra\u011f\u0131 i\u015flemeye ve ard\u0131ndan yasal ili\u015fkiler kurmaya do\u011fru ilerlemesi, yani \u0130nsanl\u0131k Tarihinin Varsay\u0131msal Ba\u015flang\u0131c\u0131<\/em> ba\u015fl\u0131kl\u0131 yaz\u0131s\u0131nda belirtti\u011fi gibi, \u201csadece hayvani bir varl\u0131\u011f\u0131n ilkel halinden insanl\u0131\u011fa ge\u00e7i\u015f\u201d (Kant AA, 8: 168), \u00f6ng\u00f6r\u00fcn\u00fcn ya da do\u011fan\u0131n gizli plan\u0131n\u0131n bir sonucudur. G\u00f6r\u00fcn\u00fc\u015fe g\u00f6re Kant i\u00e7in bu ilerlemedeki ekonomik fakt\u00f6r t\u00fcm y\u00f6nleriyle \u00f6nemli bir rol oynamaktad\u0131r, ancak bu planda sava\u015f ile insan do\u011fas\u0131 aras\u0131ndaki ili\u015fkinin rol\u00fcn\u00fc hesaba katmazsak, insanl\u0131\u011f\u0131n ilerlemesini anlamak i\u00e7in bu yeterli olmaz. A\u00e7\u0131k bir \u015fekilde dile getirilirse, Kant sava\u015f ile insan do\u011fas\u0131 aras\u0131nda yak\u0131n bir ili\u015fki g\u00f6rmektedir. Bu ba\u011flamda Kant, \u201csadece sava\u015f\u0131n kendisinin \u00f6zel bir gerek\u00e7eye ihtiyac\u0131 olmad\u0131\u011f\u0131n\u0131, aksine insan do\u011fas\u0131na a\u015f\u0131lanm\u0131\u015f gibi g\u00f6r\u00fcnd\u00fc\u011f\u00fcn\u00fc ve hatta asil bir \u015fey olarak kabul edildi\u011fini\u201d savunur (Kant AA, 8: 365). Do\u011fa, insan do\u011fas\u0131na a\u015f\u0131lanm\u0131\u015f bu asil arac\u0131 kendi amac\u0131 i\u00e7in kullan\u0131r; ho\u015fumuza gitse de gitmese de, do\u011fa bu amac\u0131 sava\u015f yoluyla ger\u00e7ekle\u015ftirir. Sonu\u00e7 olarak, Kant i\u00e7in insan do\u011fas\u0131na k\u00f6k salm\u0131\u015f sava\u015f\u0131n, insanl\u0131k i\u00e7in en b\u00fcy\u00fck k\u00f6t\u00fcl\u00fck olsa da, k\u00fclt\u00fcr\u00fc ortaya \u00e7\u0131karmak i\u00e7in vazge\u00e7ilmez bir ara\u00e7 oldu\u011fu s\u00f6ylenebilir.<\/p>\n\n\n\n

Dedi\u011fim gibi, Kant i\u00e7in sava\u015f insan do\u011fas\u0131nda k\u00f6k salm\u0131\u015ft\u0131r. Bu noktay\u0131 anlamak i\u00e7in, onun \u201ctoplum-d\u0131\u015f\u0131 toplumsall\u0131k\u201d (ungesellige Geselligkeit) kavram\u0131na, belki de \u201ce\u011fri odun\u201d meselesine dikkat etmemiz gerekir. Allen Wood\u2019un dedi\u011fi gibi, \u201cToplum-d\u0131\u015f\u0131 toplumsall\u0131k, Kant’ta rasyonel varl\u0131klar olarak do\u011fam\u0131z\u0131n her y\u00f6n\u00fcn\u00fc anlamam\u0131z bak\u0131m\u0131ndan belirleyicidir\u201d (Wood, 2009: 117). Bu d\u00fc\u015f\u00fcnceye g\u00f6re, bir yandan \u201cinsan sosyalle\u015fme e\u011filimindedir\u201d, ancak di\u011fer yandan bencil iddialar\u0131yla kendini toplumdan izole etme e\u011filimi de y\u00fcksektir. Bu, insan do\u011fas\u0131nda hem sosyalle\u015fme e\u011filimi hem de buna kar\u015f\u0131 bir direni\u015fin ayn\u0131 anda var oldu\u011fu anlam\u0131na gelir \u00e7\u00fcnk\u00fc insan do\u011fas\u0131nda sosyal d\u00fczene kar\u015f\u0131 bencil iddialarla herhangi bir direni\u015f olmasayd\u0131, insan i\u00e7in hi\u00e7bir ilerleme olmazd\u0131 ve o sadece m\u00fckemmel bir uyum i\u00e7indeki pastoral bir hayat s\u00fcrerdi; ancak bu durumda da potansiyelleri ve yetenekleri tohum halinde gizli kal\u0131rd\u0131. Kant i\u00e7in bu antagonizm, yani toplum-d\u0131\u015f\u0131 toplumsall\u0131k hem tarihin ileriye do\u011fru geli\u015fimini hem de insan\u0131n potansiyellerinin ger\u00e7ekle\u015fmesinin ko\u015fulu haline gelmektedir.<\/p>\n\n\n\n

Kant sonras\u0131 Alman \u0130dealizmi ve devam\u0131ndaki Alman felsefesi, Kant\u2019taki bu antagonistik kavray\u0131\u015ftan ve tarihteki ilerleme fikrinden olduk\u00e7a beslenecektir. \u00d6te yandan, felsefe a\u00e7\u0131s\u0131ndan bak\u0131l\u0131rsa, b\u00fct\u00fcn \u00e7at\u0131\u015fmaya dayal\u0131 varl\u0131k ve tarih tasar\u0131mlar\u0131 nihai bir uyum ve eri\u015filecek bar\u0131\u015f d\u00fc\u015f\u00fcncesiyle tamamlanmaktad\u0131r. <\/p>\n\n\n\n

Kaynaklar<\/strong><\/p>\n\n\n\n

Kant, I. (1923) Gesammelte Schriften (Akademie Ausgabe) (AA, 8)<\/em>. Berlin: Walter de Gruyter Verlag.<\/p>\n\n\n\n

Ku\u00e7uradi, I. (Ed.) (2006) Bar\u0131\u015f\u0131n Felsefesi<\/em>, Ankara: T\u00fcrkiye Felsefe Kurumu Yay\u0131nlar\u0131.<\/p>\n\n\n\n

Nussbaum, M. \u201cKant and Stoic Cosmopolitanism\u201d, Journal of Political Philosophy<\/em>, 5\/1 (2002): 1-25.<\/p>\n\n\n\n

Seneca (1928). “De Providentia”, Moral Essays I<\/em> i\u00e7inde, Londra: Loeb Classics.<\/p>\n\n\n\n

Wood, A. (2009). \u201cKant\u2019s Fourth Proposition: The Unsociable Sociability of Human Nature\u201d, Kant\u2019s Idea for a Universal History With a Cosmopolitan Aim<\/em> i\u00e7inde, Ed. Am\u00e9lie Oskenberg Rorty et al. Cambridge: Cambridge Uni. Press.<\/p>\n\n\n\n

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[1]<\/a> \u00d6rne\u011fin bu konuda \u00fclkemizde Kant\u2019a dair 2006 y\u0131l\u0131nda bir kitap yay\u0131nlanm\u0131\u015ft\u0131r. Bkz. Bar\u0131\u015f\u0131n Felsefesi<\/em>, Ed. \u0130oanna Ku\u00e7uradi, Ankara: T\u00fcrkiye Felsefe Kurumu Yay\u0131nlar\u0131, 2006.<\/p>\n","protected":false},"excerpt":{"rendered":"

Yazar: \u00c7etin T\u00fcrky\u0131lmaz Kant genel olarak \u201cbar\u0131\u015f\u0131n filozofu\u201d olarak bilinir1. Bar\u0131\u015f\u0131n olabilirli\u011fi \u00e7er\u00e7evesinde ger\u00e7ekle\u015ftirilen d\u00fc\u015f\u00fcnmelerin temel kaynaklar\u0131ndan birini Ebedi Bar\u0131\u015f \u00dczerine (Zum ewigen Frieden) ba\u015fl\u0131kl\u0131 metni olu\u015fturur ve onun d\u00fcnya yurtta\u015fl\u0131\u011f\u0131 ile uluslar birli\u011fi d\u00fc\u015f\u00fcnceleri de \u00f6ne \u00e7\u0131kar\u0131larak, g\u00fcn\u00fcm\u00fczde de g\u00fcncel sorunlar kar\u015f\u0131s\u0131nda felsefi bir \u00e7\u0131k\u0131\u015f bulunmaya \u00e7al\u0131\u015f\u0131l\u0131r. \u00d6te yandan, Kant\u2019\u0131n \u00f6zellikle tarih g\u00f6r\u00fc\u015f\u00fc, sava\u015f\u0131n …<\/p>\n","protected":false},"author":1,"featured_media":11819,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"spay_email":""},"categories":[36],"tags":[],"jetpack_featured_media_url":"https:\/\/i0.wp.com\/turkiyekanttoplulugu.org\/wp-content\/uploads\/2026\/05\/WhatsApp-Image-2026-05-26-at-12.47.45.jpeg?fit=360%2C360","_links":{"self":[{"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/posts\/11818"}],"collection":[{"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=11818"}],"version-history":[{"count":1,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/posts\/11818\/revisions"}],"predecessor-version":[{"id":11820,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/posts\/11818\/revisions\/11820"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/media\/11819"}],"wp:attachment":[{"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=11818"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=11818"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=11818"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}