{"id":1794,"date":"2020-05-27T15:00:07","date_gmt":"2020-05-27T15:00:07","guid":{"rendered":"https:\/\/cog-ist.com\/?post_type=blog_content&#038;p=1794"},"modified":"2025-08-13T19:14:40","modified_gmt":"2025-08-13T19:14:40","slug":"descartes-yaniliyor-abeba-birhane","status":"publish","type":"blog_content","link":"https:\/\/cog-ist.com\/en\/blog_content\/descartes-yaniliyor-abeba-birhane\/","title":{"rendered":"Descartes Yan\u0131l\u0131yor \u2014 Abeba Birhane"},"content":{"rendered":"<p>\u00d6zg\u00fcn Ad\u0131:\u00a0<a href=\"https:\/\/aeon.co\/ideas\/descartes-was-wrong-a-person-is-a-person-through-other-persons\" target=\"_blank\" rel=\"noreferrer noopener\">Descartes was wrong: \u2018a person is a person through other persons\u2019<\/a><\/p>\n\n\n\n<p id=\"1302\"><em>Abeba Birhane, University College Dublin\u2019de bili\u015fsel bilim b\u00f6l\u00fcm\u00fcnde doktora yapmaktad\u0131r. D\u00fczenli olarak bili\u015fsel bilime bedenlenmi\u015f (embodied) ve etkile\u015fimci (enactive) yakla\u015f\u0131mlarla ilgili yaz\u0131lar yazmaktad\u0131r.<\/em><\/p>\n\n\n\n<p id=\"7c29\"><strong>Descartes yan\u0131l\u0131yor: \u2018\u2018Bir insan, di\u011fer insanlarla vard\u0131r\u2019\u2019<\/strong><\/p>\n\n\n\n<p id=\"0f40\">K\u00f6kenleri antik Afrika\u2019ya dayanan Ubuntu felsefesinde yeni do\u011fmu\u015f bir bebek birey (<em>person)<\/em>&nbsp;olarak g\u00f6r\u00fclmez. \u0130nsanlar do\u011fduklar\u0131nda \u2018<em>ena<\/em>\u2019ya, benli\u011fe, sahip de\u011fildirler. Benlik, zaman i\u00e7inde etkile\u015fimler ve deneyimlerle elde edimelidir. Bu sebeple, Bat\u0131 felsefesinde a\u00e7\u0131k\u00e7a var oldu\u011fu d\u00fc\u015f\u00fcn\u00fclen \u2018\u2018ben\u2019\u2019\/ \u2018\u2018\u00f6teki \u2019\u2019 ayr\u0131m\u0131 Ubuntu d\u00fc\u015f\u00fcncesinde olduk\u00e7a belirsizdir. Kenya do\u011fumlu John Mbiti\u2019nin Afrika Dinleri ve Felsefe (<em>African Religions and Philosophy)<\/em>&nbsp;(1975) isimli kitab\u0131nda s\u00f6yledi\u011fi gibi:&nbsp;<em>\u2018Ben\u2019, \u2018Biz\u2019le vard\u0131r ve \u2018Biz\u2019 var oldu\u011fumuz i\u00e7in \u2018Ben\u2019 var\u0131m.<\/em><\/p>\n\n\n\n<p id=\"a124\">G\u00fcnl\u00fck hayattan da bildi\u011fimiz \u00fczere birey, topluluk kab\u0131nda kendi \u015feklini al\u0131r. Sahip oldu\u011fumuz ili\u015fkiler benlik anlay\u0131\u015f\u0131m\u0131za dair bize bilgi verir. Kim oldu\u011fumuz, \u2018di\u011ferlerine\u2019 \u2013\u00f6rne\u011fin ailemize, arkada\u015flar\u0131m\u0131za, k\u00fclt\u00fcr\u00fcm\u00fcze, i\u015f arkada\u015flar\u0131m\u0131za\u2013 ba\u011fl\u0131d\u0131r. Al\u0131\u015fveri\u015f s\u0131ras\u0131ndaki ben ile doktora dan\u0131\u015fman\u0131mla konu\u015furkenki ben aras\u0131nda eylemler ve davran\u0131\u015flar a\u00e7\u0131s\u0131ndan farkl\u0131l\u0131klar vard\u0131r. En \u015fahsi ve ki\u015fisel d\u00fc\u015f\u00fcncelerimiz bile \u2013bizimle ayn\u0131 fikirde olan-olmayan, bizi ele\u015ftiren ya da \u00f6ven\u2013 farkl\u0131 insanlar\u0131n bak\u0131\u015f a\u00e7\u0131lar\u0131 ve sesleriyle i\u00e7 i\u00e7edir.<\/p>\n\n\n\n<p id=\"a9be\">Buna ra\u011fmen, de\u011fi\u015fken ve mu\u011flak bir benlik kavram\u0131 endi\u015fe vericidir. Bu endi\u015fenin sebebini b\u00fcy\u00fck \u00f6l\u00e7\u00fcde Ren\u00e9 Descartes\u2019a ba\u011flayabiliriz. On yedinci y\u00fczy\u0131l Frans\u0131z filozofu Descartes, bireyin di\u011ferlerinden ba\u011f\u0131ms\u0131z oldu\u011funa (<em>self-contained)<\/em>&nbsp;ve di\u011ferlerine muhta\u00e7 olmad\u0131\u011f\u0131na (<em>self-sufficient)<\/em>&nbsp;inanm\u0131\u015ft\u0131r. Birey, zihni d\u0131\u015f\u0131ndaki d\u0131\u015f d\u00fcnyaya \u015f\u00fcpheci yakla\u015fmas\u0131 gereken, do\u011fas\u0131 gere\u011fi rasyonel ve zihinle s\u0131n\u0131rl\u0131(<em>mind-bound)<\/em>&nbsp;bir \u00f6znedir. Descartes\u2019\u0131n, modern zihin anlay\u0131\u015f\u0131n\u0131 tek ba\u015f\u0131na in\u015fa etti\u011fini s\u00f6yleyemesek de, bu anlay\u0131\u015f\u0131n genel hatlar\u0131n\u0131 belirledi\u011fini s\u00f6yleyebiliriz.<\/p>\n\n\n\n<p id=\"d95e\">Descartes kendini belli bir gizemi \u00e7\u00f6zmeye adam\u0131\u015ft\u0131. Hedefi, d\u00fcnyaya Tanr\u0131sal \u00f6\u011freti d\u0131\u015f\u0131ndan bakmay\u0131 m\u00fcmk\u00fcn k\u0131lacak, do\u011fan\u0131n de\u011fi\u015febilen fenomenleri arkas\u0131ndaki daimi yap\u0131lar\u0131 g\u00f6rmeyi sa\u011flayacak sa\u011flam bir bak\u0131\u015f a\u00e7\u0131s\u0131 bulmakt\u0131. Fakat Descartes\u2019a g\u00f6re mutlakl\u0131k ile bir \u00e7e\u015fit sosyal, d\u00fcnyevi \u00e7e\u015fitlilik aras\u0131nda bir se\u00e7im yap\u0131lmas\u0131 gerekiyordu. Mutlak olan tek \u015fey ise&nbsp;<em>cogito&nbsp;<\/em>\u2013yani d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fcz ger\u00e7e\u011fi idi. Di\u011fer insanlar ve di\u011fer \u015feyler ise Descartes\u2019a g\u00f6re de\u011fi\u015fken ve mutlakl\u0131ktan uzakt\u0131r. Bu y\u00fczden de ba\u011f\u0131ms\u0131z, tutarl\u0131 ve d\u00fc\u015f\u00fcnen bir yap\u0131da olan benli\u011fe dair bilginin temellerinde var olamazlar.<\/p>\n\n\n\n<p id=\"7879\">Az say\u0131da filozof ve psikolog kendini zihin ve maddenin tamamen ayr\u0131 oldu\u011funa inanan kat\u0131 Kartezyen dualist olarak tan\u0131mlar. Fakat Kartezyen&nbsp;<em>cogito<\/em>\u2019yu nereye baksan\u0131z g\u00f6r\u00fcrs\u00fcn\u00fcz. \u00d6rne\u011fin haf\u0131za testlerinin deney tasar\u0131m\u0131 temelde benlik ve d\u00fcnya aras\u0131nda keskin bir \u00e7izgi varsayar. Haf\u0131zay\u0131 kafatas\u0131n\u0131n i\u00e7inde kabul etti\u011fimizde, bir insan\u0131n hat\u0131rlama yetisini test etmek i\u00e7in onu g\u00fcndelik \u00e7evresinden ve ili\u015fkilerinden soyutlamak da makul gelir. Bu durumda da deneyi bir laboratuvarda yapay \u015fartlar alt\u0131nda kartlar ve ekran g\u00f6r\u00fcnt\u00fcleriyle ger\u00e7ekle\u015ftirmek gayet normal g\u00f6r\u00fcn\u00fcr. Birey \u00e7evresinden ba\u011f\u0131ms\u0131z, beyninin i\u00e7indeki bili\u015fsel s\u00fcre\u00e7lerle s\u0131n\u0131rl\u0131 bir varl\u0131k olarak g\u00f6r\u00fcl\u00fcr. Haf\u0131za&nbsp;<em>sahip oldu\u011fun<\/em>&nbsp;bir \u015feydir; ba\u011flamda&nbsp;<em>ger\u00e7ekle\u015ftirdi\u011fin<\/em>&nbsp;bir \u015fey de\u011fil.<\/p>\n\n\n\n<p id=\"bc1e\">Sosyal psikoloji bili\u015f ve toplum aras\u0131ndaki ili\u015fkiyi inceler. Fakat Kartezyen varsay\u0131m bu incelemede bile kar\u015f\u0131m\u0131za \u00e7\u0131kar. Soru\u015fturma, o zaman dahi \u00f6tekilerle beraber evrilen (co-evolve) benlikler de\u011fil, bir Kartezyen \u00f6zneler b\u00fct\u00fcn\u00fc (a collective of Cartesian subjects) ile ilgilidir. 1960\u2019larda Amerikan psikolog John Darley ve Bibb Latan\u00e9 Kitty Genovese cinayetiyle ilgilenmeye ba\u015flarlar. Genovese, New York\u2019da evine giderken b\u0131\u00e7aklanan ve sald\u0131r\u0131ya u\u011frayan gen\u00e7 beyaz bir kad\u0131nd\u0131r. Bir\u00e7ok insan bu sald\u0131r\u0131ya \u015fahit olmu\u015ftur fakat kimse engellememi\u015ftir. Darley ve Latan\u00e9 insanlar\u0131n baz\u0131 durumlarda ne yapt\u0131\u011f\u0131n\u0131 g\u00f6zlemlemek i\u00e7in deneyler tasarlarlar \u2013\u00f6rne\u011fin birinin epilepsi n\u00f6beti ge\u00e7irdi\u011fi, yan odadan dumanlar\u0131n geldi\u011fi sim\u00fclasyonlar ger\u00e7ekle\u015ftirirler. B\u00f6ylece \u2018seyirci etkisi\u2019 (<em>bystander effect)<\/em>&nbsp;olarak bilinen, insanlar\u0131n di\u011fer insanlar yan\u0131nda daha yava\u015f tepki vermesi durumunu tan\u0131mlayan ilk ki\u015fi olurlar.<\/p>\n\n\n\n<p id=\"d608\">Darley ve Latan\u00e9 bunun \u2018sorumluluk payla\u015f\u0131m\u0131\u2019 (<em>diffusion<\/em>&nbsp;<em>of responsibility)<\/em>&nbsp;nedeniyle oldu\u011funu \u00f6ne s\u00fcrm\u00fc\u015flerdir. Tepki verme sorumlulu\u011fu (hissi) kalabal\u0131k guruplarda insanlar aras\u0131nda payla\u015f\u0131l\u0131r. Fakat Amerikan psikolog Frances Cherry\u2019nin \u00f6ne s\u00fcrd\u00fc\u011f\u00fc \u00fczere bu say\u0131sal yakla\u015f\u0131m insanlar\u0131n ger\u00e7ek d\u00fcrt\u00fclerini anlamak i\u00e7in hayati \u00f6nem ta\u015f\u0131yan ba\u011flamsal bilgiyi yok sayar (<em>The Stubborn Particulars of Social Psychology: Essays on the Research Process,<\/em>&nbsp;1995). Cherry\u2019e g\u00f6re Genovese cinayeti vakas\u0131 insanlar\u0131n ev i\u00e7i \u015fiddet olabilecek bir duruma m\u00fcdahale etmek istemediklerinin ve kad\u0131na \u015fiddetinin ciddiye al\u0131nmad\u0131\u011f\u0131n\u0131n bir g\u00f6stergesi olarak g\u00f6r\u00fclmelidir. Ayr\u0131ca siyahi yoksul bir kad\u0131n\u0131n cinayeti medyan\u0131n dikkatini daha az \u00e7ekecektir. Fakat Darley ve Latan\u00e9\u2019in odak noktas\u0131 yap\u0131sal fakt\u00f6rleri g\u00f6rmeyi zorla\u015ft\u0131rmaktad\u0131r.<\/p>\n\n\n\n<p id=\"f1f0\">Peki, benli\u011fe dair bu iki yakla\u015f\u0131m\u0131 \u2013ili\u015fkisel, d\u00fcnyay\u0131-hesaba katan yakla\u015f\u0131m ile \u00f6zerk, i\u00e7sel yakla\u015f\u0131m\u0131- uzla\u015ft\u0131rman\u0131n bir yolu var m\u0131? Yirminci y\u00fcz y\u0131l Rus filozoflar\u0131ndan Mikhail Bakhtin cevab\u0131n diyalogta oldu\u011funu s\u00f6yl\u00fcyor. Kendi varl\u0131\u011f\u0131m\u0131z\u0131 de\u011ferlendirmek ve tutarl\u0131 bir \u00f6z-imge (<em>self-image)<\/em>&nbsp;in\u015fa etmek i\u00e7in di\u011ferlerine&nbsp;<em>ihtiya\u00e7 duyar\u0131z<\/em>. Daha \u00f6nce hissetti\u011finiz ama kelimelere d\u00f6kemedi\u011finiz bir duyguyu bir \u015fairden dinledi\u011finizdeki o ayd\u0131nlanma an\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcn, ya da zihninizi toparlayamazken bir arkada\u015fla konu\u015ftu\u011funuzda her \u015feyin a\u00e7\u0131kl\u0131\u011fa kavu\u015ftu\u011fu o an\u0131. Bakhtin\u2019e g\u00f6re ancak di\u011fer insanlarla etkile\u015fim kurdu\u011fumuzda kendi e\u015fsiz bak\u0131\u015f a\u00e7\u0131m\u0131z\u0131n fark\u0131na var\u0131r ve kendimizi b\u00fct\u00fcn bir \u015fekilde g\u00f6rebiliriz. Kendisinin de belirtti\u011fi gibi, \u2018\u2018Di\u011ferlerinin ruhundan bakarak kendimize d\u0131\u015far\u0131dan \u015fahit olabiliriz\u2019\u2019. Benlik ve bilgi evrilen, dinamik bir yap\u0131ya sahiptir ve hi\u00e7bir zaman tamamlanmaz. Benlik, hen\u00fcz sonlanmam\u0131\u015f bir kitapt\u0131r.<\/p>\n\n\n\n<p id=\"cbcf\">Yani ger\u00e7eklik&nbsp;<em>orac\u0131kta&nbsp;<\/em>ke\u015ffedilmeyi bekleyen bir \u015fey de\u011fildir. Bakhtin,&nbsp;<em>Dostoyevski Poetikas\u0131n\u0131n Sorunlar\u0131<\/em>&nbsp;(<em>Problems of Dostoyevsky\u2019s Poetics)<\/em>&nbsp;(1929) kitab\u0131nda \u015f\u00f6yle der: \u2018\u2018Ger\u00e7ek(truth), bir insanla do\u011fmaz, bir insan\u0131n kafas\u0131n\u0131n i\u00e7inde de bulunamaz; ikili etkile\u015fimlerle, insanlar\u0131n&nbsp;<em>birlikte<\/em>&nbsp;kolektif bir bi\u00e7imde ger\u00e7e\u011fi aramalar\u0131yla do\u011far.\u2019\u2019 Hi\u00e7bir \u015fey i\u00e7inde do\u011fdu\u011fu ili\u015fkilerden ba\u011f\u0131ms\u0131z \u015fekilde&nbsp;<em>var<\/em>&nbsp;olamaz.&nbsp;<em>Varolu\u015f&nbsp;<\/em>benlik ve d\u00fcnya aras\u0131nda ger\u00e7ekle\u015fen bir olay, bir eylemdir.<\/p>\n\n\n\n<p id=\"8a26\">Ba\u015fkalar\u0131n\u0131n benlik-alg\u0131m\u0131z i\u00e7in \u00f6nemini kabul etmek Kartezyen g\u00f6r\u00fc\u015f\u00fcn s\u0131n\u0131rlar\u0131n\u0131 a\u015fmakt\u0131r. \u00d6rne\u011fin \u00e7ocuk psikolojisinden iki farkl\u0131 model inceleyelim. Jean Piaget\u2019nin bili\u015fsel geli\u015fim kuram\u0131 bireysel geli\u015fimi Kartezyen bir yakla\u015f\u0131mla, zihinsel s\u00fcre\u00e7lerin yeniden-d\u00fczenlenmesi olarak ele al\u0131r. Geli\u015fmekte olan \u00e7ocuk ba\u011f\u0131ms\u0131z bir \u015fekilde d\u00fcnyay\u0131 anlamaya \u00e7al\u0131\u015fan, yaln\u0131z ba\u015f\u0131na \u00f6\u011frenen, ke\u015fif yapan bir bilim insan\u0131 olarak g\u00f6r\u00fcl\u00fcr. 1990\u2019larda Lisa Freund\u2019un \u2018bebek evi \u00e7al\u0131\u015fmas\u0131\u2019 gibi deneylerle ortaya \u00e7\u0131kan \u2018diyalogsal\u2019 kuramlar ise \u00e7ocuk ve yeti\u015fkin aras\u0131ndaki ili\u015fkiye vurgu yapar. Yeti\u015fkin, \u00e7ocu\u011fa bir \u2018dayanak\u2019 sunar.<\/p>\n\n\n\n<p id=\"f988\">Daha \u00e7etin bir \u00f6rnek olarak h\u00fccre hapsini verebiliriz. Bu ceza ki\u015fileri i\u00e7ebak\u0131\u015fa (introspection) te\u015fvik amac\u0131yla uygulanmaya ba\u015flanm\u0131\u015ft\u0131r. Tutsaklar\u0131n d\u00fc\u015f\u00fcncelerine y\u00f6nelmeleri, i\u015fledikleri su\u00e7lar hakk\u0131nda d\u00fc\u015f\u00fcnmeleri ve en sonunda bir ahlaki ar\u0131nma ile topluma geri d\u00f6nmeleri hedeflenmi\u015ftir. Kartezyen bireylerin yenilenmesi i\u00e7in muhte\u015fem bir y\u00f6ntem. Fakat \u00e7al\u0131\u015fmalar g\u00f6stermektedir ki bu ceza uzun s\u00fcre uyguland\u0131\u011f\u0131nda tutsaklar\u0131n benlik duygular\u0131nda bozulmalar meydana gelmektedir. Bu cezaya maruz kalan tutsaklar kafa kar\u0131\u015f\u0131kl\u0131\u011f\u0131, anksiyete, uykusuzluk, yetersizlik hissi, zaman alg\u0131s\u0131nda bozulma gibi \u00f6nemli fiziksel ve psikolojik rahats\u0131zl\u0131klardan muzdarip olurlar. \u0130leti\u015fim ve etkile\u015fimden, tutarl\u0131 bir \u00f6z-imgenin tamamlanmas\u0131 ve devam ettirilmesi i\u00e7in gerekli olan d\u0131\u015fsal bak\u0131\u015f a\u00e7\u0131s\u0131ndan mahrumiyet, yok olu\u015fu da beraberinde getirmektedir.<\/p>\n\n\n\n<p id=\"cba8\">Diyalogsal benlik modelleri bedenlenmi\u015f ve etkile\u015fimci bili\u015f yakla\u015f\u0131mlar\u0131 taraf\u0131ndan g\u00fcn ge\u00e7tik\u00e7e daha \u00e7ok ciddiye al\u0131n\u0131yor. Fakat \u00e7o\u011funlukla bilimsel psikoloji benlik ve di\u011ferleri aras\u0131nda olan ba\u011f\u0131 koparan bireyselci Kartezyen varsay\u0131mlar\u0131 kabul etmeye daha istekli g\u00f6r\u00fcn\u00fcyor. Ve bir Zulu s\u00f6z\u00fc bize \u2018\u2018D\u00fc\u015f\u00fcn\u00fcyorum, \u00f6yleyse var\u0131m\u2019\u2019dan daha iyi ve daha zengin bir d\u00fc\u015f\u00fcnce sunuyor: \u2018\u2018<em>Bir insan, di\u011fer insanlarla vard\u0131r<\/em>\u2019\u2019.<\/p>\n\n\n\n<p id=\"18dc\"><strong>\u0130leri Okuma \u00d6nerileri<\/strong><\/p>\n\n\n\n<p id=\"1d1f\">G\u00f6r\u00fcn\u00fc\u015fte bili\u015fsel bilime nispeten uzak olan bu yaz\u0131 asl\u0131nda giderek artan birtak\u0131m tart\u0131\u015fmalara do\u011frudan ilintili. Bu tart\u0131\u015fmalar zaman\u0131nda \u00fczerine bina oldu\u011fu halen de reva\u00e7ta olan baz\u0131 \u00f6nkabullerin sorgulanmas\u0131 ve alternatiflerinin aranmas\u0131 ile ilgili. Bu tart\u0131\u015fmalarda, basitle\u015ftirirsek kar\u015f\u0131t g\u00f6r\u00fc\u015flerin iki kola ayr\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6yleyebiliriz: Descartes\u2019\u0131n beden-zihin ayr\u0131m\u0131n\u0131n yanl\u0131\u015f oldu\u011funu fakat beden-\u00e7evre aras\u0131na ayr\u0131m \u00e7izilmesi gerekti\u011fini s\u00f6yleyen perspektif, bedenlenmi\u015f bili\u015f (embodied cognition); bundan daha da ileri giderek zihin ve \u00e7evre aras\u0131nda dahi ayr\u0131m koyman\u0131n hatal\u0131 olaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnenlerin savundu\u011fu g\u00f6r\u00fc\u015fe ise etkile\u015fimcilik (enactivism) deniyor. Bu ba\u011flamda merakl\u0131 okur Andy Clark\u2019\u0131n \u201cSupersizing the Mind (2008)\u201d veya \u201cSurfing Uncertainty\u201d (2015) eserlerine bakabilir. Bu tart\u0131\u015fmalara nispeten dolayl\u0131 yoldan katk\u0131 sa\u011flayanlar olarak Stephen Levinson ve Daniel Everett isimleri de say\u0131labilir.<\/p>\n\n\n\n<p id=\"511d\">Ek olarak, Descartes\u2019\u0131n zannedildi\u011fi gibi bir ayr\u0131m yapmad\u0131\u011f\u0131 fakat y\u00fczy\u0131llard\u0131r yanl\u0131\u015f anla\u015f\u0131ld\u0131\u011f\u0131n\u0131 iddia eden Patricia Easton\u2019\u0131n \u201cDecoding Descartes\u2019 myth of mind\u201d (2013) makalesi ilgi \u00e7ekici olabilir.<\/p>","protected":false},"featured_media":1795,"template":"","meta":{"_acf_changed":false},"event_publishing_tags":[94,93,691,64,92,742,74,76,75,177,96,176],"kategori":[305],"class_list":["post-1794","blog_content","type-blog_content","status-publish","has-post-thumbnail","hentry","event_publishing_tags-bilis","event_publishing_tags-bilissel-bilim","event_publishing_tags-cogist","event_publishing_tags-cognition","event_publishing_tags-cognitive-science","event_publishing_tags-descartes","event_publishing_tags-felsefe","event_publishing_tags-mind","event_publishing_tags-philosophy","event_publishing_tags-philosophy-of-mind","event_publishing_tags-zihin","event_publishing_tags-zihin-felsefesi","kategori-ceviri"],"acf":[],"_links":{"self":[{"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/blog_content\/1794","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/blog_content"}],"about":[{"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/types\/blog_content"}],"version-history":[{"count":0,"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/blog_content\/1794\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/media\/1795"}],"wp:attachment":[{"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/media?parent=1794"}],"wp:term":[{"taxonomy":"event_publishing_tags","embeddable":true,"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/event_publishing_tags?post=1794"},{"taxonomy":"kategori","embeddable":true,"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/kategori?post=1794"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}