{"id":5962,"date":"2021-04-15T23:56:19","date_gmt":"2021-04-15T20:56:19","guid":{"rendered":"http:\/\/turkiyekanttoplulugu.org\/?p=5962"},"modified":"2021-04-18T00:59:14","modified_gmt":"2021-04-17T21:59:14","slug":"kants-position-in-the-history-of-philosophy-according-to-a-conceptual-selection","status":"publish","type":"post","link":"http:\/\/turkiyekanttoplulugu.org\/?p=5962&lang=en","title":{"rendered":"Kant&#8217;s Position in the History of Philosophy According to a Conceptual Selection"},"content":{"rendered":"\n<p><em>*This article is written in Turkish.<\/em><\/p>\n\n\n\n<p><em>Author: Lale Levin Basut<\/em><\/p>\n\n\n\n<p>Felsefe tarihindeki temel kavramlar\u0131n ve sorular\u0131n izini s\u00fcrd\u00fc\u011f\u00fcm\u00fczde, bunlar\u0131n d\u00fc\u015f\u00fcn\u00fcrler taraf\u0131ndan ilk bak\u0131\u015fta hemen g\u00f6ze \u00e7arpmayan, \u00f6rt\u00fck bir ba\u011flant\u0131l\u0131l\u0131k i\u00e7erisinde ele al\u0131nd\u0131\u011f\u0131n\u0131 ve yan\u0131tland\u0131\u011f\u0131n\u0131 yakalar\u0131z. Bir kavrama [kimileyin art\u0131k yitirilmi\u015f] k\u00f6kenini de hesaba katar bir tarzda bakmak, bize d\u00fc\u015f\u00fcn\u00fcr\u00fcn sorusunun ve derdinin nas\u0131l olu\u015ftu\u011funun, dahas\u0131 bu sorunun d\u00fc\u015f\u00fcn\u00fcr\u00fcn y\u00fcr\u00fcd\u00fc\u011f\u00fc yol \u00fczerinde yan\u0131tlan\u0131p yan\u0131tlanamayaca\u011f\u0131n\u0131n ipucunu verir. \u0130\u015fte felsefe tarihinde Aristoteles ile \u00e7okkatl\u0131l\u0131\u011f\u0131n\u0131 kurmu\u015f olan \u201cdo\u011fa\u201d (physis) kavram\u0131, pe\u015finde tak\u0131ld\u0131\u011f\u0131m\u0131zda bizi felsefe tarihi i\u00e7erisinde yolumuzu bulabilece\u011fimiz bir harita \u00e7\u0131kartmaya davet ediyor. Bu harita herhangi bir yol ve geli\u015fi g\u00fczel bir var\u0131\u015f yeri tarif eden bir harita de\u011fil, aksine felsefenin en temel dertlerinden birinin diyesim \u201cneden\u201d&nbsp; ve \u201cnedensellik\u201d sorular\u0131n\u0131n haritas\u0131d\u0131r. Bu haritan\u0131n ilk u\u011fra\u011f\u0131 pek \u00e7ok Aristoteles metni i\u00e7erisinde ge\u00e7en (Bkz.: <em>De Anima<\/em>, G\u00f6ky\u00fcz\u00fc \u00dczerine vd.) \u015fu savd\u0131r: \u201cDo\u011fa hi\u00e7bir \u015feyi bo\u015funa yapmaz\u201d. Do\u011fa (physis) kavram\u0131 Orta\u00e7a\u011f\u2019a aktar\u0131l\u0131\u015f\u0131nda ve buradan Descartes, Locke, Hume ve Kant\u2019a ge\u00e7i\u015fte Aristoteles\u2019in bu kavrama y\u00fckledi\u011fi i\u00e7eri\u011fi yitirmi\u015ftir ve Aristoteles i\u00e7in hi\u00e7bir bi\u00e7imde s\u00f6z konusu olmayan, bamba\u015fka bir problemi kar\u015f\u0131m\u0131za sermektedir. Nitekim Aristoteles\u2019e g\u00f6re, zihinden ayr\u0131 bir kurall\u0131l\u0131k, d\u00fczenlilik ya da yasal\u0131l\u0131k olarak \u201cdo\u011fa\u201d s\u00f6z konusu de\u011fildir. Ona g\u00f6re \u201cdo\u011fa\u201d hep bir \u015feyin do\u011fas\u0131d\u0131r, bir kendili\u011findenlik \u0131ras\u0131d\u0131r ve hep belli bir varolanda bulunur. Bir varolandan ya da varolanlardan ayr\u0131 bir \u201cdo\u011fa\u201d Aristoteles\u2019in tasarlad\u0131\u011f\u0131 t\u00fcrden bir do\u011fa de\u011fildir. Buna g\u00f6re, \u201cdo\u011fa hi\u00e7bir \u015feyi bo\u015funa yapmaz\u201d da \u015fu demeye gelmektedir: her bir nesnenin yap\u0131s\u0131nda ne varsa, ne olu\u015fmu\u015f ise, bu bo\u015funa de\u011fildir. S\u00f6zgelimi bitkide k\u00f6kler vard\u0131r \u00e7\u00fcnk\u00fc onun canl\u0131l\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrebilmesi (ya da \u201ceu\u201d (iyi) k\u0131labilmesi i\u00e7in) i\u00e7in bu t\u00fcrden bir organon\u2019a (ara\u00e7) ihtiyac\u0131 vard\u0131r. Aristoteles\u2019e g\u00f6re, hi\u00e7bir varolan\u0131n, kendisinden hareketle d\u00fc\u015f\u00fcn\u00fclemeyecek olan bir ere\u011fi yoktur. Her bir varolan\u0131n ere\u011fi kendini kendi olanaklar\u0131 \u00e7er\u00e7evesinde ger\u00e7ekle\u015ftirmesi ve tam k\u0131lmas\u0131d\u0131r. Peki bu \u201cteleoloji\u201d, \u201cerekselllik\u201d tart\u0131\u015fmas\u0131 nereden \u00e7\u0131k\u0131yor? \u201cAristoteles Teleolojisi\u201d ezberinin temeli nedir? Tam da \u015fu: do\u011fa kavram\u0131n\u0131n Thomas Aquinas \u00fczerinden Orta\u00e7a\u011f<ins>\u2019<\/ins>a aktar\u0131m\u0131. Bu aktar\u0131ma g\u00f6re, Aristoteles\u2019in \u201cphysis\u201di varolanlardan ayr\u0131, kendi ba\u015f\u0131na d\u00fc\u015f\u00fcn\u00fclebilecek bir \u015fey haline gelmi\u015ftir denilebilir. Latince kar\u015f\u0131l\u0131\u011f\u0131 ile, Orta\u00e7a\u011f&#8217;\u0131n \u201cnatura\u201ds\u0131 bizim de bug\u00fcn i\u00e7erisinde devindi\u011fimiz bir do\u011fa anlay\u0131\u015f\u0131n\u0131 imler. Bu bak\u0131\u015fa g\u00f6re zihinden ayr\u0131 bir kurall\u0131l\u0131k, d\u00fczenlilik hatta bir yasal\u0131l\u0131k oldu\u011fu s\u00f6ylenmelidir ve bu yasal\u0131l\u0131k yine benim s\u0131n\u0131rl\u0131 zihnim arac\u0131l\u0131\u011f\u0131yla bir \u00f6l\u00e7\u00fcde takip edilebilir. Ne ki bu kurall\u0131l\u0131\u011f\u0131n\u0131n izi s\u00fcr\u00fcld\u00fckte zihin bir a\u00e7maza d\u00fc\u015fer: Her bir etkinin bir nedeni varsa bu sonsuza kadar diye gider diye d\u00fc\u015f\u00fcn\u00fclebilir! Ama \u201csonsuz geriye gidi\u015f\u201d sa\u00e7mad\u0131r dahas\u0131 Orta\u00e7a\u011f&#8217;\u0131n burada s\u0131k\u0131 bir durdurucusu vard\u0131r: Bu kurall\u0131\u011f\u0131n bir tasarlay\u0131c\u0131s\u0131 vard\u0131r diyesim t\u00fcm etkilerin olanakl\u0131l\u0131\u011f\u0131n\u0131 kendisinde ta\u015f\u0131yan bir ilk nedenden (prima causa olarak Tanr\u0131) s\u00f6z edilebilir. Orta\u00e7a\u011f&#8217;\u0131n bu soru\u015fturmalar\u0131nda her u\u011frakta hesap vermeye ve temellendirmeye de gerek yoktur nitekim usun \u0131\u015f\u0131\u011f\u0131n\u0131n yetmedi\u011fi yerde yol g\u00f6sterici \u015fey \u201clumen fidei\u201d diyesim inanc\u0131n \u0131\u015f\u0131\u011f\u0131d\u0131r. Orta\u00e7a\u011f sonras\u0131 do\u011faya bak\u0131\u015f da kavram i\u00e7eri\u011fi bak\u0131m\u0131ndan tastamam Orta\u00e7a\u011fcad\u0131r. Burada, Orta\u00e7a\u011fdan farkl\u0131 olarak 1) bir ilk neden soru\u015fturmas\u0131 \u201clumen naturale rationis\u201d (akl\u0131n do\u011fal \u0131\u015f\u0131\u011f\u0131) ile kotar\u0131lmaktad\u0131r (Descartes); 2) bu yap\u0131y\u0131 \u00e7\u00f6zmenin arac\u0131n\u0131n belki de ba\u015fka bir \u015fey olabilece\u011fi yollu savdan hareketle kar\u015f\u0131m\u0131za \u201cmatematiksel fizik\u201d \u00e7\u0131kmaktad\u0131r (Locke-Newton). E\u011fer zihinden ayr\u0131 bir kurall\u0131l\u0131k, bir d\u00fczenlilik hatta yasal\u0131l\u0131k var ise, bu \u015fu demeye gelir: zihinden ayr\u0131 olup bitenler alan\u0131 \u201coldu\u011fundan ba\u015fka t\u00fcrl\u00fc olamaz\u201d buradaki kurall\u0131l\u0131k \u00f6yle bir kurall\u0131l\u0131kt\u0131r ki ayk\u0131r\u0131 bir duruma izin vermez. O halde kendisinden \u00e7ok y\u00fcksek kesinlik (yasal\u0131l\u0131k) beklenen bu alan diyesim \u201colup bitenler\u201d ya da \u201colgular\u201d alan\u0131na, yine kendisinden en y\u00fcksek kesinlik beklenecek alan ile bakmak yani matematik ile bakmak uygun olacakt\u0131r (bkz. Newton\u2019un <em>Principia Mathematica Philosophiae Naturalis<\/em>\u2019i); 3) bu kurall\u0131l\u0131ktan\/ba\u011flant\u0131l\u0131l\u0131ktan \u00e7\u0131k\u0131\u015f ya da ayk\u0131r\u0131 bir durum olanaks\u0131zd\u0131r; olup biten her \u015fey, yeterli bir belirleme s\u00f6z konusu olmad\u0131k\u00e7a meydana gelmez (Bkz. Leibniz\u2019in \u201cdo\u011fa s\u0131\u00e7rama yapmaz\u201d yollu sav\u0131); 4) ya da zihinden ayr\u0131 diye d\u00fc\u015f\u00fcn\u00fclen bu kurall\u0131l\u0131\u011f\u0131n, d\u00fczenlili\u011fin hatta yasal\u0131l\u0131\u011f\u0131n \u201cpsikolojik\u201d bir \u015fey oldu\u011fu ve zihnin olguya maruz kalmas\u0131nda ortaya \u00e7\u0131kan bir duygulan\u0131mdan \u00f6t\u00fcr\u00fc ortaya koydu\u011fu bir ide oldu\u011fu (idea of necessary connexion\/zorunlu ba\u011flant\u0131 idesi) vurgulanmaktad\u0131r (Hume). \u0130\u015fte 18. y\u00fczy\u0131lda, \u201cdo\u011fa\u201d kavram\u0131n\u0131 bu say\u0131lan tarzlardan farkl\u0131, daha \u00f6nce g\u00f6r\u00fclmedik bir bi\u00e7imde hatta kendi ifadesi ile \u201cbir Copernicus devrimi\u201d yapar tarzda inceleyen Immanuel Kant kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r. Kant\u2019\u0131n \u201cneden\u201din neli\u011fine, \u201cdo\u011fa\u201d kavram\u0131na bak\u0131\u015f\u0131 onun felsefece soru\u015fturmas\u0131n\u0131n pek \u00e7ok u\u011fra\u011f\u0131 aras\u0131nda herhangi bir u\u011frak de\u011fildir, aksine hemen her bir metninde hep yeniden kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r ve farkl\u0131 alanlardaki sorular\u0131n (s\u00f6zgelimi pratik alanda \u00f6zg\u00fcrl\u00fck; teleolojide ereksellik, sanat alan\u0131nda \u00f6rt\u00fc\u015fme (Angemessenheit) olarak \u201cg\u00fczel olan\u201d (Sch\u00f6ne) ve \u201cm\u00fcthi\u015f olan\u201d (Erhabene)) anla\u015f\u0131labilmesi ve yan\u0131tlanabilmesi ancak neden ve do\u011fa kavramlar\u0131n\u0131n anla\u015f\u0131lmas\u0131 ile olanakl\u0131d\u0131r. Kant\u2019\u0131n temel derdi pek \u00e7ok kez Antik\u00e7a\u011fca bir derttir ve pek \u00e7ok Grek\u00e7e kavram\u0131 kullanmas\u0131 (analysis, synthesis, apodiktisch, das dynamisch Erhabene vd.) ve bunlar\u0131 kullanmadaki tarz\u0131 da buna \u00f6rnektir. Bu t\u00fcrden bir i\u00e7 ve \u00f6rt\u00fck ba\u011f ile Kant, Aristoteles\u2019in \u201cdo\u011fa\u201d kavram\u0131n\u0131n bu zihnin d\u0131\u015f\u0131na ta\u015f\u0131nm\u0131\u015f ve zihinden ayr\u0131 bir kurall\u0131\u011fa, d\u00fczenlili\u011fe hatta yasal\u0131l\u0131\u011fa i\u015faret eden halini al\u0131r ve bunu zihnin i\u00e7erisine ta\u015f\u0131r. Do\u011fa, <em>formaliter spectata<\/em> (bi\u00e7imsel olarak bak\u0131ld\u0131kta) Anlama Yetisinin (Verstand) ta kendisidir; <em>materialiter spectata <\/em>(i\u00e7erikli bi\u00e7imde bak\u0131ld\u0131kta) ise kurulmu\u015f olan do\u011fad\u0131r diyesim G\u00f6r\u00fcn\u00fc\u015fler (Erscheinungen) ve Kategorilerin bir araya gelmesinde ortaya \u00e7\u0131kan do\u011fad\u0131r. Bu beriki Newton\u2019un inceledi\u011fi ve kurall\u0131\u011f\u0131 da zihinden ayr\u0131 ve kendi i\u00e7inde diye d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc do\u011fad\u0131r; \u201cbilim insan\u0131\u201dn\u0131n ara\u015ft\u0131rma nesnesi olan \u201cdo\u011fa\u201dd\u0131r. &nbsp;<\/p>\n\n\n\n<p>Kant \u201cdo\u011fa\u201d (Natur) ile birlikte \u201cnesne\u201dyi de zihne ta\u015f\u0131makta ve onu [Descartes\u2019tan da hareketle] zihinde bir tasar\u0131m, bir <em>Repraesentatio<\/em> (bir \u201c\u015fey\u201din yerine duran, beliren \u015fey) olarak ele almaktad\u0131r. (Bu t\u00fcrden bir nesne anlay\u0131\u015f\u0131n\u0131n Aristoteles\u2019te yerinin olup olmad\u0131\u011f\u0131 sorusu, d\u00fc\u015f\u00fcn\u00fcrleri felsefe tarihi anlat\u0131lar\u0131n\u0131n etiketleri ile ele almaktan olabildi\u011fince ka\u00e7\u0131nan birinin yan\u0131tlayaca\u011f\u0131 t\u00fcrden bir soru olabilir.) Bu tasar\u0131m\u0131n kurulmas\u0131n\u0131n ba\u015flang\u0131c\u0131 zihnin bir yetiye g\u00f6re belli bir bi\u00e7imde etkilenmesi ile s\u00f6z konusu olmaktad\u0131r, ne ki etkilendikte, zihin kendisinden hareketle bu tasar\u0131m\u0131n kurgusuna nice \u015fey katmaktad\u0131r. Tasar\u0131mlamaya yetili bu zihnin, bilginin kurulmas\u0131nda s\u00f6z konusu olan \u00fc\u00e7 temel olanakl\u0131l\u0131\u011f\u0131 vard\u0131r. Bunlar 1) Duyumsama Yetisi (Sinnlichkeit), 2) Kurgulama\/\u0130mgeleme Yetisi (Imaginatio\/Einbildungskraft) ve 3. Anlama Yetisidir (Verstand). Son derece yal\u0131n bir \u015fekilde, bu yetilerin yapt\u0131\u011f\u0131 i\u015f \u015f\u00f6yle tarif edilebilir: Tek tek tasar\u0131mlar\u0131 kurma, bu tasar\u0131mlardaki benzer olanlar\u0131 (gleichartige) birbirine tutu\u015fturma, ekleme, biti\u015ftirme, bir araya getirme; bunlar\u0131 d\u00fc\u015f\u00fcnmeye yarayan tasar\u0131mlar (kavramlar) olarak kurma ve bir kez bu kavramlar kuruldukta bunlar arac\u0131l\u0131\u011f\u0131 ile d\u00fc\u015f\u00fcnme. Buna g\u00f6re \u201cneden\u201d bizim zihnimizin bir tasar\u0131m\u0131n\u0131n \u00e7ok belli bir kullan\u0131m\u0131ndan hareketle biriktirerek kurdu\u011fumuz bir kurald\u0131r (notio) ve bir kez kuruldukta bu kural arac\u0131l\u0131\u011f\u0131yla yine d\u00f6n\u00fcp bu tasar\u0131mlar\u0131 <em>a priori <\/em>d\u00fc\u015f\u00fcn\u00fcr\u00fcz. Do\u011fa ise zihnin kendi duyumsama yetisine \u00f6zg\u00fc saf tasar\u0131mlar\u0131ndan hareketle kurabildi\u011fi kurallar\u0131n tamam\u0131na verilen genel add\u0131r. <\/p>\n\n\n\n<p>\u201cDo\u011fa\u201d ve \u201cneden\u201d kavramlar\u0131n\u0131n\nizini s\u00fcrd\u00fc\u011f\u00fcm\u00fczde, bu kavramlar\u0131n ve bunlarla birlikte giden felsefece\nsorulara verilen yan\u0131tlar\u0131n 18. y\u00fczy\u0131lda Immanuel Kant ile daha \u00f6nce g\u00f6r\u00fclmedik\nbir tarzda ele al\u0131nd\u0131\u011f\u0131n\u0131 ve Orta\u00e7a\u011f\u2019\u0131n \u201cyan\u0131lg\u0131lar\u0131ndan\u201d ve \u201cs\u0131n\u0131r\na\u015f\u0131mlar\u0131ndan\u201d ar\u0131nd\u0131r\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6rmekteyiz. <\/p>\n\n\n\n<p>O halde \u015fu \u015fekilde yeniden ifade\nedelim: 18. y\u00fczy\u0131la do\u011fru giderken kar\u015f\u0131m\u0131za \u00e7\u0131kan hemen her d\u00fc\u015f\u00fcn\u00fcr Kant\u2019\u0131n\nbir ya da birden \u00e7ok sorusunu Orta\u00e7a\u011f ile bir ba\u011flant\u0131 i\u00e7erisinde ifade\netmektedir. Ne ki b\u00fct\u00fcn bu sorular ancak Kant\u2019\u0131n kendilerine verdi\u011fi yan\u0131t ile\na\u00e7\u0131k k\u0131l\u0131nmakta ve ara\u015ft\u0131rma onun ortaya koydu\u011fu sonu\u00e7 \u00f6nermeleri ile bir\ndura\u011fanl\u0131\u011fa (epi-stenai) eri\u015fmektedir. Dahas\u0131 18. y\u00fczy\u0131ldan sonra da Kant\u2019\u0131n\nmetinlerinden hareketle (dolayl\u0131 ya da dolays\u0131z bi\u00e7imde) i\u015f g\u00f6rmeyen bir\nd\u00fc\u015f\u00fcn\u00fcr yoktur denilebilir. <\/p>\n\n\n\n<p>Immanuel Kant, felsefe tarihinin, \u00e7ekip \u00e7\u0131kar\u0131ld\u0131kta anlam\u0131n\u0131 oldu\u011fu gibi yitirece\u011fi en temel ve en s\u0131k\u0131 u\u011fraklar\u0131ndan biridir ve felsefe tarihindeki farkl\u0131 d\u00fc\u015f\u00fcn\u00fcrlerin bir ak\u0131l y\u00fcr\u00fctmeyi ortaya koymadaki sa\u011flaml\u0131klar\u0131 de\u011ferlendirildikte, onun i\u015f g\u00f6rme tarz\u0131 i\u00e7in, \u201cne ak\u015fam y\u0131ld\u0131z\u0131 ne de sabah y\u0131ld\u0131z\u0131 bu kadar m\u00fcthi\u015ftir\u201d (Aristoteles, EN, 5. Kitap) denilebilir.<\/p>\n","protected":false},"excerpt":{"rendered":"<p class=\"teaser\">*This article is written in Turkish. Author: Lale Levin Basut Felsefe tarihindeki temel kavramlar\u0131n ve sorular\u0131n izini s\u00fcrd\u00fc\u011f\u00fcm\u00fczde, bunlar\u0131n d\u00fc\u015f\u00fcn\u00fcrler taraf\u0131ndan ilk bak\u0131\u015fta hemen g\u00f6ze \u00e7arpmayan, \u00f6rt\u00fck bir ba\u011flant\u0131l\u0131l\u0131k i\u00e7erisinde ele al\u0131nd\u0131\u011f\u0131n\u0131 ve yan\u0131tland\u0131\u011f\u0131n\u0131 yakalar\u0131z. Bir kavrama kimileyin art\u0131k yitirilmi\u015f k\u00f6kenini de hesaba katar bir tarzda bakmak, bize d\u00fc\u015f\u00fcn\u00fcr\u00fcn sorusunun ve derdinin nas\u0131l olu\u015ftu\u011funun, dahas\u0131 &hellip;<\/p>\n","protected":false},"author":1,"featured_media":5688,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"spay_email":""},"categories":[89],"tags":[],"jetpack_featured_media_url":"https:\/\/i1.wp.com\/turkiyekanttoplulugu.org\/wp-content\/uploads\/2020\/10\/IMG_1564.jpg?fit=1200%2C900","_links":{"self":[{"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/posts\/5962"}],"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=5962"}],"version-history":[{"count":2,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/posts\/5962\/revisions"}],"predecessor-version":[{"id":5964,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/posts\/5962\/revisions\/5964"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=\/wp\/v2\/media\/5688"}],"wp:attachment":[{"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=5962"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=5962"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/turkiyekanttoplulugu.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=5962"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}