{"id":343,"date":"2026-02-09T08:00:55","date_gmt":"2026-02-09T08:00:55","guid":{"rendered":"https:\/\/sosyolojikalan.com\/?p=343"},"modified":"2025-12-19T09:03:51","modified_gmt":"2025-12-19T09:03:51","slug":"taninma-kurami-axel-honneth","status":"publish","type":"post","link":"https:\/\/sosyolojikalan.com\/?p=343","title":{"rendered":"Tan\u0131nma Kuram\u0131-Axel Honneth (D\u00f6n\u00fc\u015f\u00fcm \u00c7a\u011f\u0131: Yap\u0131\u2013\u00d6zne Tart\u0131\u015fmalar\u0131)"},"content":{"rendered":"
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\u0130nsan hayat\u0131n\u0131n ne oldu\u011funa dair temel varsay\u0131m\u0131m\u0131z genellikle olduk\u00e7a kasvetlidir. Modern sosyal felsefe, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde Machiavelli ve Hobbes gibi d\u00fc\u015f\u00fcn\u00fcrlerin att\u0131\u011f\u0131 temel \u00fczerine in\u015fa edilmi\u015ftir. Bu gelene\u011fe g\u00f6re, toplumsal ya\u015fam \u00f6z\u00fcnde bireysel bir kendini koruma ve g\u00fc\u00e7 m\u00fccadelesidir. Bu bak\u0131\u015f a\u00e7\u0131s\u0131, antik Yunan’\u0131n insan\u0131 bir\u00a0<\/span>zoon politikon<\/i> (toplumsal bir varl\u0131k) olarak g\u00f6ren anlay\u0131\u015f\u0131n\u0131n \u00e7\u00f6k\u00fc\u015f\u00fcyle birlikte do\u011fdu. Art\u0131k bireyler, do\u011falar\u0131 gere\u011fi toplulu\u011fun bir par\u00e7as\u0131 de\u011fil, kendi \u00e7\u0131karlar\u0131n\u0131 en \u00fcst d\u00fczeye \u00e7\u0131karmak i\u00e7in s\u00fcrekli rekabet halinde olan ego-merkezci varl\u0131klar olarak g\u00f6r\u00fcl\u00fcyordu. Peki ya bu temel varsay\u0131m eksikse? Ya insanl\u0131\u011f\u0131n en derin m\u00fccadelesi hayatta kalmak de\u011fil de bamba\u015fka bir \u015feyse?<\/span><\/div>\n<\/div>\n<\/div>\n
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Filozof Axel Honneth, tam da bu noktada k\u00f6kl\u00fc bir alternatif sunar. Honneth, Hegel’in ilk yaz\u0131lar\u0131ndan ilham alarak unutturulmu\u015f bir gelene\u011fi yeniden canland\u0131r\u0131r ve temel insani m\u00fccadelenin hayatta kalmak i\u00e7in de\u011fil, kar\u015f\u0131l\u0131kl\u0131\u00a0<\/span>tan\u0131nma<\/i>\u00a0(<\/span>Anerkennung<\/code>) i\u00e7in oldu\u011funu savunur. Bu, birinin sizi sadece fark etmesi de\u011fil, size olumlu bir de\u011fer atfetmesi, kimli\u011finizi onaylamas\u0131d\u0131r. Bu yaz\u0131, Honneth’in bu g\u00fc\u00e7l\u00fc teorisinden \u00e7\u0131kar\u0131lacak en sars\u0131c\u0131 dersleri inceleyerek, kimli\u011fimizin ve toplumsal \u00e7at\u0131\u015fmalar\u0131m\u0131z\u0131n bu temel ihtiya\u00e7 taraf\u0131ndan nas\u0131l \u015fekillendirildi\u011fini ortaya koyacak.<\/span><\/div>\n<\/div>\n<\/div>\n
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1. Temel \u0130nsan M\u00fccadelesi Hayatta Kalmak De\u011fil, Tan\u0131nmakt\u0131r<\/span><\/strong><\/div>\n
Modern sosyal felsefenin do\u011fu\u015fuyla birlikte toplumsal ya\u015fam, esasen bir “kendini koruma m\u00fccadelesi” olarak tan\u0131mland\u0131. Bireylerin bitmek bilmeyen h\u0131rslar\u0131yla birbirlerine kar\u015f\u0131 korku ve g\u00fcvensizlik i\u00e7inde oldu\u011fu bu modelde, toplumsal \u00e7at\u0131\u015fmalar\u0131n kayna\u011f\u0131 \u00e7\u0131karlar\u0131n rekabetiydi. Honneth ise Hegel’e kadar uzanan alternatif bir gelene\u011fi yeniden canland\u0131rarak bu g\u00f6r\u00fc\u015fe meydan okur.\u00a0<\/span>Bu alternatif bak\u0131\u015f a\u00e7\u0131s\u0131na g\u00f6re, kendini ger\u00e7ekle\u015ftirme ve kimlik olu\u015fumu, ancak kar\u015f\u0131l\u0131kl\u0131 tan\u0131nma ili\u015fkileri kurulduktan sonra m\u00fcmk\u00fcn olan \u00f6n ko\u015fullard\u0131r. Bireyin sa\u011fl\u0131kl\u0131 bir kimlik geli\u015ftirebilmesi, ba\u015fkalar\u0131 taraf\u0131ndan onaylanmas\u0131na ve de\u011fer g\u00f6rmesine ba\u011fl\u0131d\u0131r. Dolay\u0131s\u0131yla, sosyal \u00e7at\u0131\u015fmalar\u0131n k\u00f6keninde \u00e7o\u011fu zaman ahlaki d\u00fcrt\u00fcler ve bu tan\u0131nma ili\u015fkilerinin ihlal edilmesi yatar. \u0130nsanlar, sadece maddi \u00e7\u0131karlar\u0131 i\u00e7in de\u011fil, ahlaki beklentileri kar\u015f\u0131lanmad\u0131\u011f\u0131nda, yani sayg\u0131s\u0131zl\u0131\u011fa u\u011frad\u0131klar\u0131nda m\u00fccadele ederler.<\/span><\/div>\n<\/div>\n<\/div>\n
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2. Kimli\u011fimiz \u00dc\u00e7 Temel Tan\u0131nma \u015eekli \u00dczerine Kuruludur: Sevgi, Haklar ve Dayan\u0131\u015fma<\/span><\/strong><\/div>\n
Honneth’in teorisinin merkezinde, \u00f6zerk ve bireyle\u015fmi\u015f insanlar olarak kendimizi g\u00f6rebilme yetimizin, kendimizle kurdu\u011fumuz \u00fc\u00e7 \u00f6zel pratik ili\u015fkiye ba\u011fl\u0131 oldu\u011fu fikri yer al\u0131r. Bu \u00fc\u00e7 kendilik ili\u015fkisi \u015funlard\u0131r: \u00f6zg\u00fcven (<\/span>self-confidence<\/code>), kendine sayg\u0131 (<\/span>self-respect<\/code>) ve \u00f6zsayg\u0131 (<\/span>self-esteem<\/code>).\u00a0<\/span>Ancak kilit nokta \u015fudur: Bu kendilik ili\u015fkilerinin hi\u00e7biri tek ba\u015f\u0131m\u0131za elde edilemez. Bireyin i\u00e7sel d\u00fcnyas\u0131, toplumsal ili\u015fkiler a\u011f\u0131nda \u015fekillenir. Honneth’e g\u00f6re, bu \u00fc\u00e7 kendilik ili\u015fkisinin her biri, ancak ba\u015fkalar\u0131n\u0131n bizi belirli \u015fekillerde tan\u0131d\u0131\u011f\u0131 \u00f6zneleraras\u0131 deneyimlerle kazan\u0131l\u0131r ve s\u00fcrd\u00fcr\u00fcl\u00fcr. Yani, ba\u015fkalar\u0131yla kurdu\u011fumuz toplumsal ili\u015fki (tan\u0131nma modeli), kendi i\u00e7imizde geli\u015ftirdi\u011fimiz kendilik ili\u015fkisinin (\u00f6zg\u00fcven, kendine sayg\u0131, \u00f6zsayg\u0131) zorunlu ko\u015fuludur. Bu s\u00fcreci m\u00fcmk\u00fcn k\u0131lan \u00fc\u00e7 temel tan\u0131nma modeli ise sevgi, haklar ve dayan\u0131\u015fmad\u0131r.<\/span><\/div>\n<\/div>\n<\/div>\n
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3. Sevgi: \u00d6zg\u00fcvenin Temeli<\/span><\/strong><\/div>\n
Benli\u011fimizin yolculu\u011fundaki ilk durak, en mahrem aland\u0131r: sevgi. Buradaki “sevgi”, sadece romantik a\u015fk\u0131 de\u011fil, ebeveyn-\u00e7ocuk ili\u015fkileri veya yak\u0131n arkada\u015fl\u0131klar gibi g\u00fc\u00e7l\u00fc duygusal ba\u011flarla karakterize olan t\u00fcm birincil ili\u015fkileri kapsar. Sevgi dolu bir bak\u0131m arac\u0131l\u0131\u011f\u0131yla, “ihtiya\u00e7lar\u0131m\u0131z\u0131n somut do\u011fas\u0131” onaylan\u0131r ve ihtiya\u00e7 sahibi varl\u0131klar olarak tan\u0131n\u0131r\u0131z. Bu duygusal onay, temel \u00f6zg\u00fcvenin temelini olu\u015fturur.\u00a0<\/span>Honneth’in de belirtti\u011fi gibi, sevginin sa\u011flad\u0131\u011f\u0131 bu toplumsal tan\u0131nma deneyimi, bireyin\u00a0<\/span>\u00f6zg\u00fcven<\/b>\u00a0olarak bilinen kendilik ili\u015fkisini geli\u015ftirmesi i\u00e7in zorunlu bir \u00f6zneleraras\u0131 ko\u015fuldur. Psikanalist D. W. Winnicott’\u0131n \u00e7al\u0131\u015fmalar\u0131ndan yararlanan Honneth, bu s\u00fcrecin simbiyoz (“ba\u015fkas\u0131n\u0131n i\u00e7inde kendin olmak”) ile bireysel kendini ortaya koyma aras\u0131nda hassas bir denge i\u00e7erdi\u011fini a\u00e7\u0131klar. Bu dengenin ba\u015far\u0131l\u0131 bir \u015fekilde kurulmas\u0131, bireye kendi ihtiya\u00e7lar\u0131n\u0131 ve d\u00fcrt\u00fclerini korkusuzca ke\u015ffetmesi i\u00e7in gereken g\u00fcveni sa\u011flar. Sevgi, bir anlamda, d\u00fcnyaya a\u00e7\u0131lmam\u0131z i\u00e7in gereken psikolojik g\u00fcvenlik alan\u0131n\u0131 yarat\u0131r.<\/span><\/div>\n<\/div>\n<\/div>\n
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4. Haklar: Kendine Sayg\u0131n\u0131n G\u00fcvencesi<\/span><\/strong><\/div>\n
Mahrem alandan kamusal alana ge\u00e7ti\u011fimizde, benli\u011fimizin ikinci katman\u0131 in\u015fa edilir. Bu, yasal tan\u0131nma, yani haklar arac\u0131l\u0131\u011f\u0131yla ger\u00e7ekle\u015fir. Haklar, soyut yasal kavramlardan \u00e7ok daha fazlas\u0131d\u0131r. Onlar, toplulu\u011fun di\u011fer t\u00fcm \u00fcyelerine e\u015fit, ahlaki olarak sorumlu failler olarak tan\u0131nd\u0131\u011f\u0131m\u0131z mekanizmad\u0131r. Kant\u00e7\u0131 bir perspektiften bak\u0131ld\u0131\u011f\u0131nda haklar, bize “akl\u0131n temelinde eylemde bulunma yetene\u011fine sahip, tabi oldu\u011fu siyasi ve ahlaki yasalar\u0131n \u00f6zerk yazar\u0131” olarak sayg\u0131 duyulmas\u0131n\u0131 sa\u011flar.\u00a0<\/span>Bu toplumsal tan\u0131nma deneyimi, bireyde\u00a0<\/span>kendine sayg\u0131<\/b> olarak adland\u0131r\u0131lan kendilik ili\u015fkisini do\u011furur. Haklara sahip olmak, bireyin kamusal m\u00fczakereye (Habermas’\u0131n deyimiyle “s\u00f6ylemsel irade olu\u015fumuna”) kat\u0131labilecek, evrensel olarak sayg\u0131 duyulan bir kat\u0131l\u0131mc\u0131 oldu\u011funu hissetmesini sa\u011flar. Joel Feinberg’in arg\u00fcman\u0131 bu noktay\u0131 m\u00fckemmel bir \u015fekilde \u00f6zetler:\u00a0<\/span>“\u0130nsanl\u0131k onuru’ olarak adland\u0131r\u0131lan \u015fey, basit\u00e7e iddiada bulunma konusundaki tan\u0131nabilir kapasite olabilir.” <\/span>Dolay\u0131s\u0131yla, haklar\u0131n tan\u0131nmas\u0131, kendimize sayg\u0131 duyman\u0131n temelini olu\u015fturur. Haklar\u0131n reddedilmesi ise bu temel kendilik ili\u015fkisine zarar veren, bireyi ahlaki bir fail olarak evrensel toplulu\u011fun d\u0131\u015f\u0131na iten derin bir sayg\u0131s\u0131zl\u0131kt\u0131r.<\/span><\/div>\n<\/div>\n<\/div>\n
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5. Dayan\u0131\u015fma: \u00d6zsayg\u0131n\u0131n Kayna\u011f\u0131<\/span><\/strong><\/div>\n
Yolculu\u011fun \u00fc\u00e7\u00fcnc\u00fc ve son dura\u011f\u0131, bizi kamusal vatanda\u015f kimli\u011fimizden k\u00fclt\u00fcrel toplulu\u011fun de\u011ferli bir \u00fcyesi kimli\u011fimize ta\u015f\u0131r. Bu \u00fc\u00e7\u00fcnc\u00fc tan\u0131nma bi\u00e7imi, Honneth’in “dayan\u0131\u015fma” olarak adland\u0131rd\u0131\u011f\u0131 sosyal de\u011fer verilmedir. Bu, yasal haklar\u0131n sa\u011flad\u0131\u011f\u0131 evrensel sayg\u0131n\u0131n \u00f6tesine ge\u00e7er. Peki bu ayr\u0131m neden gereklidir?\u00a0<\/span>Cevap tarihte yatar. Modern \u00f6ncesi toplumlarda bir ki\u015finin ahlaki stat\u00fcs\u00fc ve sosyal konumu, genellikle “onur” veya “\u015feref” kavram\u0131nda birle\u015fmi\u015fti. Haklar ve g\u00f6revler, ki\u015finin ait oldu\u011fu stat\u00fc grubuna g\u00f6re belirlenirdi. Ancak burjuva devrimleri bu iki kavram\u0131 birbirinden ay\u0131rd\u0131: bir yanda t\u00fcm insanlara tan\u0131nan evrensel “haklar”, di\u011fer yanda bireylerin topluma yapt\u0131klar\u0131 \u00f6zel katk\u0131lar i\u00e7in kazand\u0131klar\u0131 “sosyal takdir”.\u00a0<\/span>\u0130\u015fte dayan\u0131\u015fma, bu ikinci alana, yani sosyal takdire kar\u015f\u0131l\u0131k gelir. Bu tan\u0131nma bi\u00e7iminde,\u00a0<\/span>belirli<\/i>\u00a0\u00f6zelliklerimiz, yeteneklerimiz ve toplumun payla\u015f\u0131lan de\u011ferlerine yapt\u0131\u011f\u0131m\u0131z benzersiz katk\u0131lar\u0131m\u0131z i\u00e7in tan\u0131n\u0131r\u0131z. Honneth’in George Herbert Mead’den ilhamla belirtti\u011fi gibi, birey olarak kendimizi di\u011ferlerinden ay\u0131rma ihtiyac\u0131m\u0131z, “ba\u015fkalar\u0131ndan daha iyi yapt\u0131\u011f\u0131m\u0131z” \u015feylerle ilgilidir. \u0130\u015fte bu ihtiyac\u0131 kar\u015f\u0131layan tan\u0131nma, dayan\u0131\u015fmad\u0131r ve bireyde\u00a0<\/span>\u00f6zsayg\u0131<\/b> olarak bilinen kendilik ili\u015fkisini geli\u015ftirir.\u00a0<\/span>“Bir toplumun her \u00fcyesinin kendisine de\u011fer atfedebildi\u011fi \u00f6l\u00e7\u00fcde, toplumsal bir dayan\u0131\u015fma durumundan s\u00f6z edilebilir.”<\/span><\/div>\n
Bu tan\u0131nma bi\u00e7imi olmadan, bireyler kendilerini toplumun de\u011ferli bir par\u00e7as\u0131 olarak g\u00f6rmekte zorlan\u0131r ve bu da \u00f6zsayg\u0131lar\u0131n\u0131 zedeler.<\/span><\/div>\n<\/div>\n<\/div>\n
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6. Toplumsal \u00c7at\u0131\u015fmalar\u0131n ‘Ahlaki Grameri’: Sayg\u0131s\u0131zl\u0131\u011fa Kar\u015f\u0131 Bir \u0130syan<\/span><\/strong><\/div>\n
T\u00fcm bu noktalar, Honneth’in toplumsal \u00e7at\u0131\u015fma kavram\u0131nda birle\u015fir. O, Frankfurt Okulu’nun ele\u015ftiriyi yaln\u0131zca maddi \u00fcretim alan\u0131na odaklayan yakla\u015f\u0131m\u0131na bir alternatif sunar. Honneth’e g\u00f6re, bir\u00e7ok toplumsal m\u00fccadele ve isyan, yaln\u0131zca ekonomik \u00e7\u0131karlarla de\u011fil,\u00a0<\/span>sayg\u0131s\u0131zl\u0131k<\/i>\u00a0(<\/span>Mi\u00dfachtung<\/code>) deneyimiyle motive edilir. Bu g\u00f6r\u00fc\u015f, E. P. Thompson ve Barrington Moore gibi sosyal tarih\u00e7ilerin \u00e7al\u0131\u015fmalar\u0131yla da desteklenir. Bu tarih\u00e7iler, bir\u00e7ok isyan\u0131n “ahlaki ekonomi”nin veya “\u00f6rt\u00fck bir toplumsal s\u00f6zle\u015fme”nin ihlaliyle, yani sayg\u0131s\u0131zl\u0131k deneyimiyle tetiklendi\u011fini bulmu\u015flard\u0131r. <\/span>\u0130nsanlar bu \u00fc\u00e7 tan\u0131nma bi\u00e7iminden birinden mahrum b\u0131rak\u0131ld\u0131\u011f\u0131nda \u2013fiziksel istismara (\u00f6zg\u00fcvene sald\u0131r\u0131), haklar\u0131n reddine (kendine sayg\u0131ya sald\u0131r\u0131) veya ya\u015fam tarzlar\u0131n\u0131n a\u015fa\u011f\u0131lanmas\u0131na (\u00f6zsayg\u0131ya sald\u0131r\u0131) u\u011frad\u0131klar\u0131nda\u2013 bu, derin bir ahlaki yara yarat\u0131r. <\/span>Bu olumsuz sayg\u0131s\u0131zl\u0131k deneyimleri, toplumsal hareketler i\u00e7in ahlaki motivasyonu sa\u011flar. Bu hareketler, asl\u0131nda, iyi bir ya\u015fam i\u00e7in gerekli olan bu temel sosyal ko\u015fullar\u0131 geni\u015fletmek ve ger\u00e7ekle\u015ftirmek i\u00e7in kolektif bir “tan\u0131nma m\u00fccadelesi” olarak anla\u015f\u0131labilir. Y\u00fczeydeki taleplerin alt\u0131nda, genellikle daha derin bir sayg\u0131 ve de\u011fer g\u00f6rme arzusu yatar.<\/span><\/div>\n<\/div>\n<\/div>\n
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D\u00fcnyam\u0131za Yeni Bir Mercek<\/span><\/strong><\/div>\n
Honneth’in teorisi, bize hem i\u00e7 d\u00fcnyam\u0131z\u0131 hem de sosyal hayat\u0131m\u0131z\u0131 anlamak i\u00e7in g\u00fc\u00e7l\u00fc bir \u00e7er\u00e7eve sunar. Hayat, sadece hayatta kalma ve g\u00fc\u00e7 elde etme yar\u0131\u015f\u0131 de\u011fildir. Aksine, s\u00fcrekli ve dinamik bir tan\u0131nma m\u00fccadelesiyle derinden \u015fekillenir. <\/span>Bu “ahlaki grameri” anlamak, ki\u015fisel ili\u015fkilerimizden k\u00fcresel siyasi \u00e7at\u0131\u015fmalara kadar her \u015feyi yorumlamak i\u00e7in g\u00fc\u00e7l\u00fc bir yeni mercek sa\u011flar. Bize, insanlar\u0131n neden isyan etti\u011fini, topluluklar\u0131n ne i\u00e7in sava\u015ft\u0131\u011f\u0131n\u0131 ve birey olarak en derinde neye ihtiya\u00e7 duydu\u011fumuzu daha iyi anlama imkan\u0131 verir.<\/span><\/div>\n<\/div>\n<\/div>\n
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\u015eimdi size bir soru: \u00c7evrenizdeki veya d\u00fcnyadaki toplumsal hareketlere bakt\u0131\u011f\u0131n\u0131zda, y\u00fczeydeki taleplerin alt\u0131nda yatan bu “tan\u0131nma m\u00fccadelesini” \u015fimdi g\u00f6rebiliyor musunuz?<\/span><\/div>\n<\/div>\n
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\u0130nsan hayat\u0131n\u0131n ne oldu\u011funa dair temel varsay\u0131m\u0131m\u0131z genellikle olduk\u00e7a kasvetlidir. Modern sosyal felsefe, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde Machiavelli ve Hobbes gibi d\u00fc\u015f\u00fcn\u00fcrlerin att\u0131\u011f\u0131 temel \u00fczerine in\u015fa edilmi\u015ftir. Bu gelene\u011fe g\u00f6re, toplumsal ya\u015fam \u00f6z\u00fcnde bireysel bir kendini koruma ve g\u00fc\u00e7 m\u00fccadelesidir. Bu bak\u0131\u015f a\u00e7\u0131s\u0131, antik Yunan’\u0131n insan\u0131 bir\u00a0zoon politikon (toplumsal bir varl\u0131k) olarak g\u00f6ren anlay\u0131\u015f\u0131n\u0131n \u00e7\u00f6k\u00fc\u015f\u00fcyle birlikte do\u011fdu. […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[3],"tags":[],"class_list":["post-343","post","type-post","status-publish","format-standard","hentry","category-kavramlarkuramlar"],"_links":{"self":[{"href":"https:\/\/sosyolojikalan.com\/index.php?rest_route=\/wp\/v2\/posts\/343","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/sosyolojikalan.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/sosyolojikalan.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/sosyolojikalan.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/sosyolojikalan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=343"}],"version-history":[{"count":7,"href":"https:\/\/sosyolojikalan.com\/index.php?rest_route=\/wp\/v2\/posts\/343\/revisions"}],"predecessor-version":[{"id":421,"href":"https:\/\/sosyolojikalan.com\/index.php?rest_route=\/wp\/v2\/posts\/343\/revisions\/421"}],"wp:attachment":[{"href":"https:\/\/sosyolojikalan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=343"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/sosyolojikalan.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=343"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/sosyolojikalan.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=343"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}