\u0130nsan, varolu\u015fu anlamaya \u00e7al\u0131\u015f\u0131rken \u00e7o\u011fu zaman hakikatin haz\u0131r ve d\u0131\u015far\u0131da bekleyen bir cevap oldu\u011funu san\u0131r. Oysa hakikat, \u00e7o\u011fu durumda kendisini do\u011frudan sunmaz; kar\u015f\u0131la\u015fmalar\u0131n, sezgilerin, k\u0131r\u0131lmalar\u0131n ve yo\u011funla\u015fmalar\u0131n i\u00e7inden yava\u015f yava\u015f g\u00f6r\u00fcn\u00fcr h\u00e2le<\/p>\n
gelir. Bazen bir fikir, bazen bir olay, bazen bir insan, bazen de beklenmedik bir sessizlik bize yeni bir anlam kap\u0131s\u0131 a\u00e7ar.<\/p>\n
Panlektik d\u00fc\u015f\u00fcncede bu a\u00e7\u0131l\u0131\u015f \u00fc\u00e7 temel kavram etraf\u0131nda anla\u015f\u0131l\u0131r: n\u00fcve, d\u00fc\u011f\u00fcm ve ba\u011flam. Bunlar yaln\u0131zca soyut felsefi terimler de\u011fildir; bilginin nas\u0131l do\u011fdu\u011funu, anlam\u0131n nas\u0131l \u015fekillendi\u011fini ve insan\u0131n evrenle nas\u0131l ili\u015fki kurdu\u011funu a\u00e7\u0131klayan canl\u0131 unsurlard\u0131r.<\/p>\n
N\u00fcve, ilk k\u0131v\u0131lc\u0131md\u0131r. D\u00fc\u011f\u00fcm, bu k\u0131v\u0131lc\u0131m\u0131 kar\u015f\u0131layan ve yo\u011funla\u015ft\u0131ran yap\u0131d\u0131r. Ba\u011flam ise n\u00fcve ile d\u00fc\u011f\u00fcm kar\u015f\u0131la\u015ft\u0131\u011f\u0131nda a\u00e7\u0131lan anlam alan\u0131d\u0131r. Fakat bu ili\u015fki basit bir sebep-sonu\u00e7 zinciri de\u011fildir. N\u00fcve, d\u0131\u015far\u0131dan gelen bir emir gibi d\u00fc\u011f\u00fcme bi\u00e7im vermez; \u00e7o\u011fu zaman d\u00fc\u011f\u00fcm\u00fcn i\u00e7inde zaten gizli bulunan imk\u00e2n\u0131 ate\u015fler. Bu y\u00f6n\u00fcyle bilgi, tamamen yoktan var edilen bir \u015fey de\u011fil, uygun kar\u015f\u0131la\u015fmayla g\u00f6r\u00fcn\u00fcr h\u00e2le gelen bir potansiyeldir.<\/p>\n
N\u00fcve, anlam\u0131n ilk hareketidir. Bir d\u00fc\u015f\u00fcnce, bir sezgi, bir s\u00f6z, bir g\u00f6r\u00fcnt\u00fc ya da bir problem kar\u015f\u0131s\u0131nda beliren ani fark edi\u015f n\u00fcve olabilir. \u0130nsan bazen uzun s\u00fcre \u00e7\u00f6zemedi\u011fi bir meseleyi tek bir c\u00fcmleyle yeniden g\u00f6rmeye ba\u015flar. Bazen bir m\u00fczik, bir mimari yap\u0131, bir r\u00fcya ya da sabah\u0131n erken saatlerinde zihne d\u00fc\u015fen bir kelime, d\u00fc\u015f\u00fcncenin b\u00fct\u00fcn y\u00f6n\u00fcn\u00fc de\u011fi\u015ftirir.<\/p>\n
N\u00fcve k\u00fc\u00e7\u00fck g\u00f6r\u00fcnebilir; fakat onun g\u00fcc\u00fc hacminde de\u011fil, dokundu\u011fu yerde olu\u015fturdu\u011fu titre\u015fimdedir. Bir k\u0131v\u0131lc\u0131m gibi tek ba\u015f\u0131na s\u0131n\u0131rl\u0131d\u0131r, fakat do\u011fru zemine d\u00fc\u015ft\u00fc\u011f\u00fcnde b\u00fcy\u00fck bir d\u00f6n\u00fc\u015f\u00fcm\u00fc ba\u015flatabilir.<\/p>\n
Burada \u00f6nemli olan \u015fudur: N\u00fcve her zaman d\u0131\u015far\u0131dan gelen yabanc\u0131 bir unsur de\u011fildir. Bazen insan\u0131n, toplumun, k\u00fclt\u00fcr\u00fcn ya da bir d\u00fc\u015f\u00fcnce sisteminin i\u00e7inde uzun zamand\u0131r bekleyen bir imk\u00e2n\u0131 uyand\u0131r\u0131r. N\u00fcve, haz\u0131r olan\u0131 g\u00f6r\u00fcn\u00fcr k\u0131lar; sakl\u0131 olan\u0131 harekete ge\u00e7irir.<\/p>\n
Bir ki\u015finin y\u0131llard\u0131r i\u00e7inde ta\u015f\u0131d\u0131\u011f\u0131 fakat ad\u0131n\u0131 koyamad\u0131\u011f\u0131 bir d\u00fc\u015f\u00fcnce, bir ba\u015fkas\u0131n\u0131n tek bir s\u00f6z\u00fcyle a\u00e7\u0131\u011fa \u00e7\u0131kabilir. O s\u00f6z, d\u00fc\u015f\u00fcnceyi yaratmam\u0131\u015ft\u0131r; fakat onun g\u00f6r\u00fcnmesini sa\u011flam\u0131\u015ft\u0131r. \u0130\u015fte n\u00fcvenin en derin i\u015flevi budur: Var olan ama hen\u00fcz bi\u00e7im kazanmam\u0131\u015f potansiyeli ate\u015flemek.<\/p>\n
D\u00fc\u011f\u00fcm, n\u00fcvenin kar\u015f\u0131l\u0131k buldu\u011fu yerdir. Bu bir birey olabilir, bir topluluk olabilir, bir kurum, bir gelenek, bir k\u00fclt\u00fcr ya da tarihsel bir d\u00f6nem olabilir. D\u00fc\u011f\u00fcm, gelen k\u0131v\u0131lc\u0131m\u0131 yaln\u0131zca pasif bi\u00e7imde alan bir y\u00fczey de\u011fildir; onu i\u015fler, yo\u011funla\u015ft\u0131r\u0131r, d\u00f6n\u00fc\u015ft\u00fcr\u00fcr ve kendi yap\u0131s\u0131na g\u00f6re yeniden anlamland\u0131r\u0131r.<\/p>\n
Son geli\u015ftirdi\u011fimiz d\u00fc\u015f\u00fcnce a\u00e7\u0131s\u0131ndan d\u00fc\u011f\u00fcm, i\u00e7i bo\u015f bir kap de\u011fildir. Aksine, i\u00e7inde daha \u00f6nceden olu\u015fmu\u015f \u00e7izgiler, bo\u015fluklar, diren\u00e7ler, imk\u00e2nlar ve gizli ge\u00e7itler ta\u015f\u0131yan bir yap\u0131d\u0131r. Bu y\u00fczden n\u00fcve d\u00fc\u011f\u00fcme temas etti\u011finde, tamamen yabanc\u0131 bir \u015feyi oraya yerle\u015ftirmez; \u00e7o\u011fu zaman d\u00fc\u011f\u00fcm\u00fcn i\u00e7inde zaten haz\u0131r bulunan altyap\u0131y\u0131 harekete ge\u00e7irir.<\/p>\n
Bunu i\u00e7ten oyulan kaya kiliseler \u00fczerinden d\u00fc\u015f\u00fcnebiliriz. Lalibela\u2019daki ya da Kapadokya\u2019daki kaya kiliseleri, d\u0131\u015far\u0131dan ta\u015f ta\u015f \u00fcst\u00fcne konularak in\u015fa edilmi\u015f yap\u0131lar de\u011fildir. Onlar, kayan\u0131n i\u00e7inde sakl\u0131 olan mek\u00e2n\u0131n yava\u015f yava\u015f a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131lmas\u0131yla olu\u015fur. Mimari burada ekleme de\u011fil, a\u00e7\u0131\u011fa \u00e7\u0131karma sanat\u0131d\u0131r. Yap\u0131, kayan\u0131n i\u00e7inde bir imk\u00e2n olarak zaten vard\u0131r; insan eli o imk\u00e2n\u0131 g\u00f6r\u00fcn\u00fcr k\u0131lar.<\/p>\n
D\u00fc\u011f\u00fcm de buna benzer. Bir insan\u0131n zihninde, bir toplumun haf\u0131zas\u0131nda ya da bir k\u00fclt\u00fcr\u00fcn derin yap\u0131s\u0131nda baz\u0131 bo\u015fluklar, ge\u00e7itler ve \u015fekillenmeye haz\u0131r alanlar bulunur. N\u00fcve, bu alanlara temas etti\u011finde onlar\u0131 oyup bi\u00e7imlendirmez yaln\u0131zca; onlar\u0131n zaten ta\u015f\u0131d\u0131\u011f\u0131 potansiyeli g\u00f6r\u00fcn\u00fcr h\u00e2le getirir.<\/p>\n
Bu nedenle d\u00fc\u011f\u00fcm, yaln\u0131zca bilginin topland\u0131\u011f\u0131 yer de\u011fildir. D\u00fc\u011f\u00fcm, bilginin kendini tan\u0131d\u0131\u011f\u0131, yo\u011funla\u015ft\u0131\u011f\u0131 ve yeni bir bi\u00e7im ald\u0131\u011f\u0131 merkezdir.<\/p>\n
Ba\u011flam, n\u00fcve ile d\u00fc\u011f\u00fcm\u00fcn kar\u015f\u0131la\u015fmas\u0131ndan do\u011fan geni\u015f anlam alan\u0131d\u0131r. Bir fikir, tek ba\u015f\u0131na de\u011ferlendirildi\u011finde s\u0131n\u0131rl\u0131 g\u00f6r\u00fcnebilir; fakat do\u011fru ki\u015fiyle, do\u011fru zamanla, do\u011fru tarihsel \u015fartlarla veya do\u011fru sorunla bulu\u015ftu\u011funda bamba\u015fka bir anlama kavu\u015fur.<\/p>\n
Ba\u011flam haz\u0131r verilmez. Onu yaln\u0131zca kitaplar, otoriteler ya da d\u0131\u015f a\u00e7\u0131klamalar belirlemez. Ba\u011flam, kar\u015f\u0131la\u015fma an\u0131nda a\u00e7\u0131l\u0131r. Bir s\u00f6z\u00fcn anlam\u0131, onu s\u00f6yleyen kadar, onu duyan d\u00fc\u011f\u00fcm\u00fcn i\u00e7 yap\u0131s\u0131na da ba\u011fl\u0131d\u0131r. Ayn\u0131 d\u00fc\u015f\u00fcnce bir ki\u015fide sessiz kalabilirken, ba\u015fka bir ki\u015fide b\u00fcy\u00fck bir d\u00f6n\u00fc\u015f\u00fcm ba\u015flatabilir. \u00c7\u00fcnk\u00fc her d\u00fc\u011f\u00fcm\u00fcn ta\u015f\u0131d\u0131\u011f\u0131 haz\u0131rl\u0131k, diren\u00e7 ve a\u00e7\u0131kl\u0131k farkl\u0131d\u0131r.<\/p>\n
Bir tarihi olay\u0131 anlamak i\u00e7in onu yaln\u0131zca ger\u00e7ekle\u015fti\u011fi anla s\u0131n\u0131rlayamay\u0131z. O olay\u0131n \u00f6ncesi, toplumsal \u015fartlar\u0131, ekonomik gerilimleri, k\u00fclt\u00fcrel haf\u0131zas\u0131 ve sonras\u0131nda do\u011furdu\u011fu etkiler birlikte d\u00fc\u015f\u00fcn\u00fclmelidir. \u0130\u015fte ba\u011flam, olay\u0131n kendisini a\u015fan bu geni\u015f anlam dokusudur.<\/p>\n
Ba\u011flam, bir \u00e7er\u00e7eve de\u011fil, ya\u015fayan bir aland\u0131r. N\u00fcve d\u00fc\u011f\u00fcme temas eder; d\u00fc\u011f\u00fcm kendi i\u00e7indeki haz\u0131r yap\u0131yla bu temas\u0131 kar\u015f\u0131lar; ard\u0131ndan yeni bir anlam ufku a\u00e7\u0131l\u0131r. Bu ufuk, hem d\u00fc\u015f\u00fcnceyi hem de d\u00fc\u015f\u00fcnen ki\u015fiyi de\u011fi\u015ftirir.<\/p>\n
\u0130\u00e7ten oyulan kaya kiliseler, bu felsefi yap\u0131y\u0131 anlamak i\u00e7in g\u00fc\u00e7l\u00fc bir metafordur. \u00c7\u00fcnk\u00fc bu yap\u0131larda in\u015fa, d\u0131\u015far\u0131dan malzeme eklemekle de\u011fil, i\u00e7eride sakl\u0131 olan hacmi ortaya \u00e7\u0131karmakla ger\u00e7ekle\u015fir. Ta\u015f\u0131n i\u00e7inde bo\u015fluk vard\u0131r, fakat o bo\u015fluk hen\u00fcz g\u00f6r\u00fcn\u00fcr de\u011fildir. Usta, fazlal\u0131\u011f\u0131 al\u0131r; sakl\u0131 mek\u00e2n\u0131 a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r.<\/p>\n
D\u00fc\u015f\u00fcnce de \u00e7o\u011fu zaman b\u00f6yle \u00e7al\u0131\u015f\u0131r. \u0130nsan bazen yeni bir \u015feyi \u00f6\u011frenmez; zaten i\u00e7inde bekleyen bir kavray\u0131\u015f\u0131 fark eder. Bir fikir, zihne d\u0131\u015far\u0131dan eklenen bir ta\u015f gibi de\u011fil, i\u00e7eride a\u00e7\u0131lan bir oda gibi belirir. N\u00fcve, bu odan\u0131n kap\u0131s\u0131n\u0131 bulur. D\u00fc\u011f\u00fcm, o kap\u0131y\u0131 ta\u015f\u0131yan yap\u0131d\u0131r. Ba\u011flam ise kap\u0131 a\u00e7\u0131ld\u0131\u011f\u0131nda g\u00f6r\u00fcnen yeni mek\u00e2nd\u0131r.<\/p>\n
Bu y\u00fczden panlektik d\u00fc\u015f\u00fcncede \u00f6\u011frenme, yaln\u0131zca bilgi biriktirme de\u011fildir. \u00d6\u011frenme, i\u00e7te haz\u0131r bulunan yap\u0131n\u0131n uygun k\u0131v\u0131lc\u0131mla a\u00e7\u0131lmas\u0131d\u0131r. E\u011fitimde, sanatta, felsefede ve toplumsal d\u00f6n\u00fc\u015f\u00fcmde as\u0131l mesele \u00e7o\u011fu zaman d\u0131\u015far\u0131dan zorla bi\u00e7im vermek de\u011fil, mevcut potansiyelin hangi n\u00fcveyle harekete ge\u00e7ece\u011fini anlamakt\u0131r.<\/p>\n
Bir toplumun d\u00f6n\u00fc\u015f\u00fcm\u00fc de b\u00f6yledir. Bazen tek bir olay, uzun s\u00fcredir biriken tarihsel gerilimleri g\u00f6r\u00fcn\u00fcr h\u00e2le getirir. O olay tek ba\u015f\u0131na her \u015feyi yaratmam\u0131\u015ft\u0131r; fakat d\u00fc\u011f\u00fcm\u00fcn i\u00e7inde zaten haz\u0131r bulunan bas\u0131nc\u0131 ate\u015flemi\u015ftir. B\u00f6ylece yeni bir ba\u011flam do\u011far.<\/p>\n
N\u00fcve, d\u00fc\u011f\u00fcm ve ba\u011flam aras\u0131ndaki ili\u015fki do\u011frusal de\u011fildir. Bir fikir bir defa do\u011fup tamamlanmaz. Ayn\u0131 d\u00fc\u015f\u00fcnceye farkl\u0131 zamanlarda yeniden d\u00f6n\u00fcl\u00fcr; fakat her d\u00f6n\u00fc\u015fte yeni bir katman eklenir. Bu nedenle bilgi, kapal\u0131 bir d\u00f6ng\u00fcden \u00e7ok y\u00fckselen bir sarmala benzer.<\/p>\n
\u0130nsan ayn\u0131 soruyu y\u0131llar sonra tekrar sordu\u011funda, asl\u0131nda ayn\u0131 yerde de\u011fildir. Deneyimi de\u011fi\u015fmi\u015ftir, dili de\u011fi\u015fmi\u015ftir, ac\u0131lar\u0131 ve sevin\u00e7leri de\u011fi\u015fmi\u015ftir. Dolay\u0131s\u0131yla ayn\u0131 n\u00fcve, art\u0131k farkl\u0131 bir d\u00fc\u011f\u00fcme temas eder. Bu temas yeni bir ba\u011flam a\u00e7ar.<\/p>\n
Bu y\u00fczden tekrar, d\u00fc\u015f\u00fcncede geriye d\u00f6n\u00fc\u015f anlam\u0131na gelmez. Do\u011fru i\u015flendi\u011finde tekrar, derinle\u015fmenin arac\u0131d\u0131r. Bir meseleye yeniden d\u00f6nmek, o meselenin h\u00e2l\u00e2 canl\u0131 oldu\u011funu g\u00f6sterir. Sarmal hareket, ayn\u0131 teman\u0131n her defas\u0131nda daha geni\u015f, daha olgun ve daha yo\u011fun bir d\u00fczlemde yeniden anla\u015f\u0131lmas\u0131d\u0131r.<\/p>\n
Bu kavramlar yaln\u0131zca felsefi d\u00fc\u015f\u00fcnceye ait de\u011fildir; g\u00fcnl\u00fck hayat\u0131n i\u00e7inde de s\u00fcrekli i\u015fler.<\/p>\n
Bir \u00f6\u011fretmenin \u00f6\u011frencisine s\u00f6yledi\u011fi k\u0131sa bir c\u00fcmle, y\u0131llar sonra o \u00f6\u011frencinin meslek se\u00e7imini etkileyebilir. O c\u00fcmle n\u00fcvedir. \u00d6\u011frencinin zihni, karakteri, ya\u015fad\u0131\u011f\u0131 ortam ve i\u00e7sel haz\u0131rl\u0131\u011f\u0131 d\u00fc\u011f\u00fcmd\u00fcr. Bu kar\u015f\u0131la\u015fman\u0131n y\u0131llar i\u00e7inde do\u011furdu\u011fu yeni anlam alan\u0131 ise ba\u011flamd\u0131r.<\/p>\n
Bir arkada\u015f\u0131n, uzun s\u00fcredir \u00e7\u00f6z\u00fclemeyen bir probleme farkl\u0131 bir a\u00e7\u0131dan bakmas\u0131 da b\u00f6yledir. \u00c7\u00f6z\u00fcm fikri bir n\u00fcve olarak belirir. O problemi ta\u015f\u0131yan ki\u015fi ya da grup d\u00fc\u011f\u00fcm i\u015flevi g\u00f6r\u00fcr. Bu fikir kabul edilip i\u015flendi\u011finde, yaln\u0131zca sorun \u00e7\u00f6z\u00fclmez; yeni bir anlay\u0131\u015f bi\u00e7imi do\u011far.<\/p>\n
Toplumsal hayatta da benzer bir s\u00fcre\u00e7 g\u00f6r\u00fcl\u00fcr. Bir adalet aray\u0131\u015f\u0131, bir sanat eseri, bir bilimsel ke\u015fif ya da bir ahlaki itiraz, mevcut yap\u0131lar i\u00e7inde bekleyen d\u00f6n\u00fc\u015f\u00fcm imk\u00e2nlar\u0131n\u0131 harekete ge\u00e7irebilir. Baz\u0131 fikirlerin zaman\u0131ndan \u00f6nce kar\u015f\u0131l\u0131k bulmamas\u0131 da bundand\u0131r. \u00c7\u00fcnk\u00fc d\u00fc\u011f\u00fcm hen\u00fcz haz\u0131r de\u011fildir. Fakat zaman de\u011fi\u015fti\u011finde, ayn\u0131 n\u00fcve bamba\u015fka bir etki olu\u015fturabilir.<\/p>\n
N\u00fcve, d\u00fc\u011f\u00fcm ve ba\u011flam, evreni mekanik bir d\u00fczen olarak de\u011fil, kar\u015f\u0131la\u015fmalarla a\u00e7\u0131lan canl\u0131 bir anlam alan\u0131 olarak d\u00fc\u015f\u00fcnmemizi sa\u011flar. Evren yaln\u0131zca maddelerin, olaylar\u0131n ve yasalar\u0131n toplam\u0131 de\u011fildir; ayn\u0131 zamanda potansiyellerin, tetiklenmelerin ve a\u00e7\u0131\u011fa \u00e7\u0131kmalar\u0131n b\u00fcy\u00fck dokusudur.<\/p>\n
\u0130nsan bu dokunun d\u0131\u015f\u0131nda duran bir g\u00f6zlemci de\u011fildir. Her birey bir d\u00fc\u011f\u00fcm olabilir. Her fikir bir n\u00fcve olabilir. Her kar\u015f\u0131la\u015fma yeni bir ba\u011flam a\u00e7abilir. Bu nedenle insan\u0131n d\u00fc\u015f\u00fcnmesi, konu\u015fmas\u0131, \u00fcretmesi ve payla\u015fmas\u0131 yaln\u0131zca bireysel bir faaliyet de\u011fildir; daha geni\u015f bir anlam ak\u0131\u015f\u0131na kat\u0131lma bi\u00e7imidir.<\/p>\n
Evrenin ritmini dinlemek, her \u015feyi hemen a\u00e7\u0131klamaya \u00e7al\u0131\u015fmak de\u011fildir. Bazen hangi n\u00fcvenin hangi d\u00fc\u011f\u00fcme temas etti\u011fini, hangi yap\u0131n\u0131n zaten haz\u0131r bekledi\u011fini ve hangi ba\u011flam\u0131n do\u011fmak \u00fczere oldu\u011funu sezebilmektir.<\/p>\n
Bir kaya kilisesinin i\u00e7inde y\u00fcr\u00fcrken, insan yaln\u0131zca oyulmu\u015f ta\u015f\u0131 g\u00f6rmez. Ta\u015f\u0131n i\u00e7inde sakl\u0131 olan mek\u00e2n\u0131n sab\u0131rla a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131l\u0131\u015f\u0131n\u0131 g\u00f6r\u00fcr. D\u00fc\u015f\u00fcnce de b\u00f6yledir. Hakikat \u00e7o\u011fu zaman d\u0131\u015far\u0131dan in\u015fa edilmez; i\u00e7eride sakl\u0131 olan\u0131n, do\u011fru temasla g\u00f6r\u00fcn\u00fcr h\u00e2le gelmesiyle belirir.<\/p>\n
Sonu\u00e7 olarak n\u00fcve, d\u00fc\u011f\u00fcm ve ba\u011flam bize \u015funu hat\u0131rlat\u0131r: Anlam yaln\u0131zca bulunmaz, yaln\u0131zca icat da edilmez. Anlam, kar\u015f\u0131la\u015fmada a\u00e7\u0131l\u0131r. K\u0131v\u0131lc\u0131m gelir, yap\u0131 kar\u015f\u0131l\u0131k verir, alan geni\u015fler. Ve insan, bu geni\u015fleyen alan\u0131n i\u00e7inde hem kendini hem evreni yeniden okumaya ba\u015flar.<\/p>\n
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Evrenin Ritmini Dinlemek: N\u00fcve, D\u00fc\u011f\u00fcm ve Ba\u011flam\u0131n Gizli Dili \u0130nsan, varolu\u015fu anlamaya \u00e7al\u0131\u015f\u0131rken \u00e7o\u011fu zaman hakikatin haz\u0131r ve d\u0131\u015far\u0131da bekleyen bir cevap oldu\u011funu san\u0131r. Oysa hakikat, \u00e7o\u011fu durumda kendisini do\u011frudan sunmaz; kar\u015f\u0131la\u015fmalar\u0131n, sezgilerin, k\u0131r\u0131lmalar\u0131n ve yo\u011funla\u015fmalar\u0131n i\u00e7inden yava\u015f yava\u015f g\u00f6r\u00fcn\u00fcr h\u00e2le gelir. Bazen bir fikir, bazen bir olay, bazen bir insan, bazen de beklenmedik bir […]<\/p>\n","protected":false},"author":1,"featured_media":96,"parent":0,"menu_order":6,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-95","page","type-page","status-publish","has-post-thumbnail","hentry"],"_links":{"self":[{"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/pages\/95","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/comments?post=95"}],"version-history":[{"count":0,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/pages\/95\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/media\/96"}],"wp:attachment":[{"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/media?parent=95"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}