Ayd\u0131nlanma \u00e7a\u011f\u0131n\u0131n g\u00fcr seslerinden Thomas Paine, insan\u0131n \u00f6zg\u00fcrle\u015fme g\u00fcc\u00fcn\u00fc ak\u0131lda buldu. Ona g\u00f6re dogmalar, otoriteler ve gelenekler bireyin kaderine h\u00fckmetmemeliydi. \u0130nsan, kendisine haz\u0131r verilen s\u0131n\u0131rlar\u0131 sorgulamal\u0131, kendi akl\u0131yla y\u00f6n\u00fcn\u00fc se\u00e7meliydi. Common Sense ve The Age of Reason\u2019da akl\u0131, yaln\u0131zca d\u00fc\u015f\u00fcnsel bir yeti olarak de\u011fil, bireysel ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n ve toplumsal d\u00f6n\u00fc\u015f\u00fcm\u00fcn dayana\u011f\u0131 olarak savundu.<\/p>\n
Paine\u2019in d\u00fcnyas\u0131nda do\u011fa, Tanr\u0131\u2019n\u0131n koydu\u011fu evrensel yasalar\u0131n g\u00f6r\u00fcn\u00fcr sahnesiydi. \u0130nsan bu yasalar\u0131 kavrad\u0131\u011f\u0131nda kendi mutlulu\u011funu ve toplumun refah\u0131n\u0131 kurabilirdi. Din ise \u00e7o\u011fu zaman bu a\u00e7\u0131kl\u0131\u011f\u0131 \u00f6rten bir kuruma d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fc. Akl\u0131 \u00f6zg\u00fcrle\u015ftirmek yerine onu geleneklerin, otoritelerin ve kutsalla\u015ft\u0131r\u0131lm\u0131\u015f yorumlar\u0131n i\u00e7ine hapsediyordu. Paine\u2019in deizme y\u00f6nelmesi buradan do\u011fdu: Tanr\u0131 evreni kurmu\u015f, ona yasalar\u0131n\u0131 vermi\u015fti; fakat kurdu\u011fu d\u00fczenin i\u015fleyi\u015fine do\u011frudan m\u00fcdahale etmiyordu.<\/p>\n
Bu yakla\u015f\u0131m, kendi d\u00f6nemi i\u00e7in g\u00fc\u00e7l\u00fc bir \u00f6zg\u00fcrle\u015fme hamlesiydi. Tanr\u0131\u2019y\u0131 kurumsal dinin dar yorumlar\u0131ndan ay\u0131r\u0131yor, insan akl\u0131n\u0131 korkunun ve dogman\u0131n bask\u0131s\u0131ndan kurtarmaya \u00e7al\u0131\u015f\u0131yordu. Paine i\u00e7in insan, hakikatle arac\u0131s\u0131z ili\u015fki kurabilecek bir varl\u0131kt\u0131. Do\u011fa kitab\u0131 a\u00e7\u0131kt\u0131; insan, onu akl\u0131yla okuyabilirdi.<\/p>\n
Panlektik felsefe, Paine\u2019in akla verdi\u011fi de\u011feri reddetmez. Aksine, akl\u0131 insan\u0131n \u00f6zg\u00fcrle\u015fme s\u00fcrecinde zorunlu bir e\u015fik olarak g\u00f6r\u00fcr. Fakat deizmin Tanr\u0131\u2019y\u0131 \u00e7o\u011fu zaman ba\u015flang\u0131\u00e7taki kurucu ak\u0131lla s\u0131n\u0131rlayan yakla\u015f\u0131m\u0131n\u0131 dar bulur. \u00c7\u00fcnk\u00fc varolu\u015f, bir defa kurulup kendi h\u00e2line b\u0131rak\u0131lm\u0131\u015f mekanik bir d\u00fczen de\u011fildir. Tarih, insan\u0131n s\u0131navlar\u0131, i\u00e7sel k\u0131r\u0131lmalar\u0131, ahlaki tercihleri ve ruhsal d\u00f6n\u00fc\u015f\u00fcm\u00fc daha derin bir iradenin s\u00fcreklili\u011fi i\u00e7inde anlam kazan\u0131r.<\/p>\n
Yarat\u0131l\u0131\u015f denildi\u011finde \u00e7o\u011fu zaman fiziksel bedenin meydana geli\u015fi anla\u015f\u0131l\u0131r; \u00e7\u00fcnk\u00fc beden biyolojinin, kimyan\u0131n ve fizi\u011fin g\u00f6r\u00fcn\u00fcr sonucudur. Fakat sevdi\u011fimiz bir insanda bizi etkileyen \u015fey yaln\u0131zca bu maddi yap\u0131 de\u011fildir. Onun mizac\u0131, merhameti, vicdan\u0131, sevgiyi ta\u015f\u0131ma bi\u00e7imi, ac\u0131 kar\u015f\u0131s\u0131ndaki duru\u015fu ve karakteri de varl\u0131\u011f\u0131n\u0131n par\u00e7as\u0131d\u0131r. Bu y\u00fczden yarat\u0131m, sadece cismin ortaya \u00e7\u0131k\u0131\u015f\u0131 de\u011fil; insan\u0131 insan yapan manevi imk\u00e2nlar\u0131n da varl\u0131k alan\u0131na \u00e7\u0131kmas\u0131d\u0131r. \u0130nsan bedeniyle g\u00f6r\u00fcn\u00fcr olur, fakat anlam\u0131n\u0131 ruhunda ve karakterinde ta\u015f\u0131r.<\/p>\n
Panlektik bak\u0131\u015f burada yarat\u0131m\u0131 daha geni\u015f bir d\u00fczlemde kavrar. Yarat\u0131m, bir nesnenin imal edilmesi gibi tek seferlik bir olay de\u011fildir. Varl\u0131\u011f\u0131n anlam kazanmas\u0131, de\u011fi\u015fmesi, olgunla\u015fmas\u0131 ve kendi i\u00e7indeki n\u00fcveleri a\u00e7\u0131\u011fa \u00e7\u0131karmas\u0131d\u0131r. \u0130nsan her kar\u015f\u0131la\u015fmada, her se\u00e7imde, her ac\u0131da ve her sevgide yeniden \u015fekillenir. Bir kay\u0131p i\u00e7indeki merhameti uyand\u0131rabilir. Bir sevgi, onda sakl\u0131 duran bir imk\u00e2n\u0131 a\u00e7\u0131\u011fa \u00e7\u0131karabilir. Bir haks\u0131zl\u0131k, adalet duygusunu keskinle\u015ftirebilir. B\u00f6yleyse yarat\u0131m ge\u00e7mi\u015fte tamamlanm\u0131\u015f bir ba\u015flang\u0131\u00e7 de\u011fil, varl\u0131\u011f\u0131n i\u00e7inde s\u00fcren bir i\u015ftir.<\/p>\n
Bu noktada panlektik felsefe deizmden ayr\u0131l\u0131r. Deizmde Tanr\u0131, \u00e7o\u011fu zaman evreni kuran ve onu yasalar\u0131yla ba\u015f ba\u015fa b\u0131rakan a\u015fk\u0131n bir kurucu gibi g\u00f6r\u00fcn\u00fcr. Panlektik d\u00fc\u015f\u00fcncede ise Tanr\u0131, yaln\u0131zca ilk hareketin sahibi de\u011fildir. Mutlak \u0130rade, varl\u0131\u011f\u0131n kayna\u011f\u0131nda oldu\u011fu kadar, onun ak\u0131\u015f\u0131nda, d\u00f6n\u00fc\u015f\u00fcm\u00fcnde ve ba\u011flamsal a\u00e7\u0131l\u0131mlar\u0131nda da etkindir. D\u00fcnya kurulmu\u015f ve terk edilmi\u015f bir saat de\u011fildir; her an yeni anlamlar\u0131n, yeni s\u0131navlar\u0131n ve yeni imk\u00e2nlar\u0131n do\u011fdu\u011fu canl\u0131 bir olu\u015f alan\u0131d\u0131r.<\/p>\n
Hristiyanl\u0131k teolojisiyle kesi\u015fim de burada ba\u015flar. Teslis inanc\u0131, Tanr\u0131\u2019y\u0131 yaln\u0131zca uzak bir yarat\u0131c\u0131 olarak de\u011fil, varl\u0131kla ili\u015fki i\u00e7inde d\u00fc\u015f\u00fcn\u00fclen bir hakikat olarak kavrar. Baba, O\u011ful ve Kutsal Ruh aras\u0131ndaki ili\u015fki, panlektik a\u00e7\u0131dan dogmatik bir kal\u0131p olarak de\u011fil, varolu\u015fun farkl\u0131 d\u00fczeylerini anlamaya imk\u00e2n veren sembolik bir mimari olarak okunabilir.<\/p>\n
Bu okumada Baba, Mutlak \u0130rade\u2019ye kar\u015f\u0131l\u0131k gelir. O, varl\u0131\u011f\u0131n kayna\u011f\u0131, b\u00fct\u00fcn olu\u015flar\u0131n ard\u0131ndaki asli y\u00f6neli\u015f ve d\u00fczenin nihai merkezidir. Mutlak \u0130rade, yaln\u0131zca evrenin ba\u015f\u0131nda yer alan ilk neden de\u011fildir; her olu\u015fun ard\u0131nda y\u00f6n veren derin iradedir. Varl\u0131k, O\u2019nunla ba\u015flar; fakat O\u2019nun etkisi ba\u015flang\u0131\u00e7ta t\u00fckenmez.<\/p>\n
Kutsal Ruh, N\u00fcveler Hazinesi olarak d\u00fc\u015f\u00fcn\u00fclebilir. Yarat\u0131l\u0131\u015fa can veren ruhlar\u0131n, hen\u00fcz a\u00e7\u0131\u011fa \u00e7\u0131kmam\u0131\u015f imk\u00e2nlar\u0131n, anlam tohumlar\u0131n\u0131n ve varolu\u015fa yay\u0131lacak potansiyellerin kayna\u011f\u0131d\u0131r. Tanr\u0131\u2019dan \u00e7\u0131kar, fakat Tanr\u0131\u2019y\u0131 eksiltmez. G\u00fcne\u015ften yay\u0131lan \u0131\u015f\u0131k gibi, kayna\u011f\u0131ndan ta\u015far ama kayna\u011f\u0131 t\u00fcketmez. Bu ruhsal enerji, varl\u0131\u011fa yaln\u0131zca canl\u0131l\u0131k de\u011fil, y\u00f6neli\u015f de verir. Sevgi, merhamet, adalet, sezgi, vicdan ve d\u00f6n\u00fc\u015fme g\u00fcc\u00fc bu n\u00fcvelerin insanda a\u00e7\u0131\u011fa \u00e7\u0131kan izleridir.<\/p>\n
O\u011ful ise Varl\u0131k\u2019t\u0131r; \u00f6zelde insan, bu ilahi imk\u00e2nlar\u0131n g\u00f6r\u00fcn\u00fcr h\u00e2le geldi\u011fi yerdir. Hristiyanl\u0131k teolojisinde \u0130sa\u2019ya Tanr\u0131 denmesi, panlektik a\u00e7\u0131dan yaln\u0131zca ki\u015fisel bir y\u00fcceltilme olarak de\u011fil, yarat\u0131c\u0131 vasf\u0131n varl\u0131kta en berrak bi\u00e7imde g\u00f6r\u00fcnmesi olarak okunabilir. Burada \u0130sa, insan t\u00fcr\u00fcnden kopmu\u015f mutlak bir istisna de\u011fildir; insan\u0131n ta\u015f\u0131d\u0131\u011f\u0131 ilahi cevherin en yo\u011fun, en temiz ve en bilin\u00e7li temsilidir.<\/p>\n
Bu yorumda yarat\u0131c\u0131 vas\u0131f yaln\u0131zca tek bir ki\u015fide kapanm\u0131\u015f bir ayr\u0131cal\u0131k olarak g\u00f6r\u00fclmez. \u0130nsan t\u00fcr\u00fcn\u00fcn tamam\u0131nda n\u00fcve h\u00e2linde bulunan bir imk\u00e2nd\u0131r. Her insan, kendi \u00f6l\u00e7\u00fcs\u00fcnde yarat\u0131c\u0131d\u0131r: anlam kurar, de\u011fer \u00fcretir, ac\u0131dan merhamet \u00e7\u0131kar\u0131r, sevgiyi \u00e7o\u011falt\u0131r, adaleti arar, kendini d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. \u0130sa, bu imk\u00e2n\u0131n en berrak aynas\u0131 olarak anla\u015f\u0131labilir; fakat \u0131\u015f\u0131\u011f\u0131n kayna\u011f\u0131 aynada de\u011fil, aynay\u0131 da m\u00fcmk\u00fcn k\u0131lan Mutlak \u0130rade\u2019dedir.<\/p>\n
K\u0131r\u0131k ayna metaforu burada hafif\u00e7e devreye girer. Varl\u0131k, Mutlak \u0130rade\u2019yi eksiksiz ve tek par\u00e7a h\u00e2linde yans\u0131tmaz. Her insan, her bilin\u00e7, her deneyim o b\u00fcy\u00fck hakikatin s\u0131n\u0131rl\u0131 bir par\u00e7as\u0131n\u0131 ta\u015f\u0131r. Ayna k\u0131r\u0131lm\u0131\u015ft\u0131r; fakat her par\u00e7ada \u0131\u015f\u0131\u011f\u0131n ba\u015fka bir a\u00e7\u0131s\u0131 g\u00f6r\u00fcn\u00fcr. Kimi insanda merhamet, kimi insanda adalet, kimi insanda sab\u0131r, kimi insanda hakikati arama cesareti parlar. Par\u00e7alar eksiktir, fakat b\u00fct\u00fcnden iz ta\u015f\u0131r.<\/p>\n
Panlektik felsefenin Hristiyanl\u0131k teolojisiyle kesi\u015fti\u011fi yer buras\u0131d\u0131r: Tanr\u0131, yaln\u0131zca ba\u015flang\u0131\u00e7ta duran uzak bir ilke de\u011fildir. Kaynakta Mutlak \u0130rade olarak, yarat\u0131l\u0131\u015fa can veren N\u00fcveler Hazinesi olarak ve varl\u0131kta bilin\u00e7 kazanan insan olarak okunabilir. Ayr\u0131\u015ft\u0131\u011f\u0131 nokta ise bu hakikati tek bir dogmatik form\u00fcle kapatmamas\u0131d\u0131r. Teslis, panlektik bak\u0131\u015fta de\u011fi\u015fmez bir inan\u00e7 kal\u0131b\u0131 olmaktan \u00e7ok, ilahi ak\u0131\u015f\u0131n \u00fc\u00e7 d\u00fczeyini anlamaya yarayan derin bir metafizik imk\u00e2n h\u00e2line gelir.<\/p>\n
Bu y\u00fczden ak\u0131l, Paine\u2019de oldu\u011fu gibi dogmay\u0131 sorgulayan bir \u0131\u015f\u0131k olmay\u0131 s\u00fcrd\u00fcr\u00fcr. Fakat panlektik d\u00fc\u015f\u00fcncede ak\u0131l yaln\u0131zca d\u0131\u015f otoriteleri da\u011f\u0131tmaz. \u0130nsan\u0131n kendi i\u00e7indeki yarat\u0131c\u0131 n\u00fcveyi, varl\u0131\u011f\u0131n par\u00e7al\u0131 yans\u0131malar\u0131n\u0131 ve Mutlak \u0130rade\u2019nin s\u00fcreklili\u011fini fark etmesine de yard\u0131m eder. Ak\u0131l \u00f6zg\u00fcrl\u00fc\u011f\u00fcn kap\u0131s\u0131n\u0131 a\u00e7ar; sezgi, o kap\u0131dan ge\u00e7en insan\u0131n hangi b\u00fcy\u00fck d\u00fczen i\u00e7inde y\u00fcr\u00fcd\u00fc\u011f\u00fcn\u00fc hissettirir.<\/p>\n
\u00d6zg\u00fcrl\u00fck de b\u00f6ylece daha geni\u015f bir anlam kazan\u0131r. Paine i\u00e7in \u00f6zg\u00fcrl\u00fck, bireyin bask\u0131dan kurtulmas\u0131 ve kendi akl\u0131yla ya\u015fayabilmesidir. Panlektik felsefede \u00f6zg\u00fcrl\u00fck, bu ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n \u00f6tesinde bilin\u00e7li bir kat\u0131l\u0131ma d\u00f6n\u00fc\u015f\u00fcr. \u0130nsan zincirlerini k\u0131rar; fakat k\u0131r\u0131lan zincirlerin ard\u0131ndan bo\u015flukta kalmaz. Kendi i\u00e7indeki n\u00fcveleri a\u00e7\u0131\u011fa \u00e7\u0131kararak, Mutlak \u0130rade\u2019nin varl\u0131ktaki ak\u0131\u015f\u0131na bilin\u00e7li bi\u00e7imde kat\u0131l\u0131r.<\/p>\n
Yarat\u0131m\u0131n s\u00fcreklili\u011fi bu noktada belirleyicidir. \u0130nsan bir kez yarat\u0131l\u0131p tamamlanm\u0131\u015f de\u011fildir. Bedeni do\u011far, fakat ruhu deneyimle derinle\u015fir. Karakteri s\u0131navlarla bi\u00e7imlenir. Sevgisi kar\u015f\u0131la\u015fmalarla geni\u015fler. Vicdan\u0131 hatalarla uyan\u0131r. Merhameti ac\u0131n\u0131n i\u00e7inden ge\u00e7erek olgunla\u015f\u0131r. E\u011fer insan\u0131n \u00f6z\u00fc ba\u011flam i\u00e7inde a\u00e7\u0131l\u0131yorsa, yarat\u0131m da ba\u011flamdan ba\u011f\u0131ms\u0131z, tek seferlik bir olay olamaz.<\/p>\n
Bu bak\u0131\u015f, salt materyalist a\u00e7\u0131klamay\u0131 da a\u015far. Fizik, kimya ve biyoloji insan\u0131n maddi temelini a\u00e7\u0131klar; fakat insan\u0131n neden sevdi\u011fini, neden yas tuttu\u011funu, neden adalet arad\u0131\u011f\u0131n\u0131, neden g\u00fczellik kar\u015f\u0131s\u0131nda sars\u0131ld\u0131\u011f\u0131n\u0131 b\u00fct\u00fcn\u00fcyle t\u00fcketemez. Metafizik alan burada devreye girer. \u0130nsan, bedeniyle d\u00fcnyaya ba\u011fl\u0131d\u0131r; ruhuyla anlam arar. Biri olmadan g\u00f6r\u00fcn\u00fcr olamaz, di\u011feri olmadan derinle\u015femez.<\/p>\n
Paine\u2019in deizmi, insan\u0131 geleneksel otoritelerin bask\u0131s\u0131ndan kurtararak akl\u0131n alan\u0131n\u0131 a\u00e7m\u0131\u015ft\u0131r. Bu tarihsel olarak g\u00fc\u00e7l\u00fc ve de\u011ferli bir ad\u0131md\u0131r. Panlektik felsefe ise bu \u00f6zg\u00fcrl\u00fc\u011f\u00fc daha geni\u015f bir metafizik sorumlulu\u011fa ba\u011flar. \u0130nsan yaln\u0131zca d\u00fc\u015f\u00fcnen ve haklar\u0131n\u0131 savunan bir birey de\u011fildir; ayn\u0131 zamanda yarat\u0131m\u0131n i\u00e7inde olgunla\u015fan, kendi n\u00fcvelerini a\u00e7\u0131\u011fa \u00e7\u0131karan ve varl\u0131\u011f\u0131n anlam\u0131na kat\u0131lan bir varl\u0131kt\u0131r.<\/p>\n
Hristiyanl\u0131k teolojisi bu noktada panlektik d\u00fc\u015f\u00fcnceye g\u00fc\u00e7l\u00fc bir temas alan\u0131 sunar. Baba\u2019n\u0131n kaynak olu\u015fu, Kutsal Ruh\u2019un can veren ruhsal ak\u0131\u015f\u0131 ve O\u011ful\u2019un varl\u0131kta g\u00f6r\u00fcn\u00fcr h\u00e2le gelen yarat\u0131c\u0131 vasf\u0131, panlektik kavramlarla yeniden okunabilir. Fakat panlektik felsefe burada dogmaya kapanmaz. Onun ilgisi, belirli bir teolojik form\u00fcl\u00fc aynen tekrar etmek de\u011fil, o form\u00fcl\u00fcn i\u015faret etti\u011fi varolu\u015fsal derinli\u011fi daha geni\u015f bir anlam d\u00fczeninde de\u011ferlendirmektir.<\/p>\n
En derin \u00f6zg\u00fcrl\u00fck, yaln\u0131zca zincirlerden kurtulmak de\u011fildir. \u0130nsan, akl\u0131yla \u00f6zg\u00fcrle\u015firken Mutlak \u0130rade\u2019nin izini, N\u00fcveler Hazinesi\u2019nin canl\u0131 ak\u0131\u015f\u0131n\u0131 ve Varl\u0131k i\u00e7indeki kendi yarat\u0131c\u0131 sorumlulu\u011funu sezdi\u011finde \u00f6zg\u00fcrl\u00fck bilin\u00e7 kazan\u0131r. Paine\u2019in akl\u0131 zinciri k\u0131rar; Hristiyanl\u0131k teolojisi Tanr\u0131\u2019n\u0131n ili\u015fkisel derinli\u011fini hat\u0131rlat\u0131r; panlektik bak\u0131\u015f ise k\u0131r\u0131k aynan\u0131n par\u00e7alar\u0131nda b\u00fct\u00fcne ait \u0131\u015f\u0131\u011f\u0131 arar.<\/p>\n
\u0130nsan b\u00f6ylece yaln\u0131zca yarat\u0131lm\u0131\u015f bir varl\u0131k olarak kalmaz. Kendi olu\u015funa tan\u0131kl\u0131k eden, kendisindeki n\u00fcveleri fark eden ve onlar\u0131 hayat\u0131n i\u00e7inde a\u00e7\u0131\u011fa \u00e7\u0131karan bir varl\u0131\u011fa d\u00f6n\u00fc\u015f\u00fcr. Yarat\u0131m, bedenin meydana geli\u015fiyle ba\u015flam\u0131\u015f olabilir; fakat sevginin, ruhun, karakterin, vicdan\u0131n ve anlam\u0131n olu\u015fumuyla s\u00fcrer. Panlektik felsefe i\u00e7in varolu\u015fun s\u0131rr\u0131 da burada sakl\u0131d\u0131r: Tanr\u0131 yaln\u0131zca ba\u015flang\u0131\u00e7ta yaratmaz; varl\u0131k, her an O\u2019nun iradesiyle anlam kazanmaya devam eder.<\/p>\n","protected":false},"excerpt":{"rendered":"
Ayd\u0131nlanma \u00e7a\u011f\u0131n\u0131n g\u00fcr seslerinden Thomas Paine, insan\u0131n \u00f6zg\u00fcrle\u015fme g\u00fcc\u00fcn\u00fc ak\u0131lda buldu. Ona g\u00f6re dogmalar, otoriteler ve gelenekler bireyin kaderine h\u00fckmetmemeliydi. \u0130nsan, kendisine haz\u0131r verilen s\u0131n\u0131rlar\u0131 sorgulamal\u0131, kendi akl\u0131yla y\u00f6n\u00fcn\u00fc se\u00e7meliydi. Common Sense ve The Age of Reason\u2019da akl\u0131, yaln\u0131zca d\u00fc\u015f\u00fcnsel bir yeti olarak de\u011fil, bireysel ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n ve toplumsal d\u00f6n\u00fc\u015f\u00fcm\u00fcn dayana\u011f\u0131 olarak savundu. Paine\u2019in d\u00fcnyas\u0131nda do\u011fa, […]<\/p>\n","protected":false},"author":1,"featured_media":54,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9],"tags":[],"class_list":["post-53","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-varolusculuk"],"_links":{"self":[{"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/posts\/53","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/types\/post"}],"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=53"}],"version-history":[{"count":0,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/posts\/53\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/media\/54"}],"wp:attachment":[{"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/media?parent=53"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/categories?post=53"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/cemalkara.com\/index.php\/wp-json\/wp\/v2\/tags?post=53"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}