{"id":2140,"date":"2023-11-29T15:00:13","date_gmt":"2023-11-29T15:00:13","guid":{"rendered":"https:\/\/cog-ist.com\/?post_type=blog_content&p=2140"},"modified":"2025-09-20T14:05:50","modified_gmt":"2025-09-20T14:05:50","slug":"beden-fenomenolojisine-kisa-bir-giris-edibe-feyza-atmaca","status":"publish","type":"blog_content","link":"https:\/\/cog-ist.com\/en\/blog_content\/beden-fenomenolojisine-kisa-bir-giris-edibe-feyza-atmaca\/","title":{"rendered":"Beden Fenomenolojisine K\u0131sa Bir Giri\u015f \u2014 Edibe Feyza Atmaca"},"content":{"rendered":"\n

Edibe Feyza Atmaca, \u0130stanbul 29 May\u0131s \u00dcniversitesi\u2019nde Emre \u015ean dan\u0131\u015fmanl\u0131\u011f\u0131nda \u201cLakoff\u00e7u Nat\u00fcralizm ve Merleau-Ponty Fenomenolojisi Aras\u0131ndaki Beden Tart\u0131\u015fmas\u0131\u201d ba\u015fl\u0131kl\u0131 tezi ile y\u00fcksek lisans derecesi alm\u0131\u015ft\u0131r. Doktora s\u00fcrecine haz\u0131rlanmakta olan G\u00fcney, halihaz\u0131rda Karab\u00fck \u00dcniversitesi Felsefe B\u00f6l\u00fcm\u00fcnde ara\u015ft\u0131rma g\u00f6revlisi olarak \u00e7al\u0131\u015fmaktad\u0131r. Fenomenoloji ba\u011flam\u0131nda psikoloji ve felsefenin kesi\u015fti\u011fi s\u0131n\u0131r konular \u00fczerine ara\u015ft\u0131rmalar\u0131n\u0131 s\u00fcrd\u00fcrmektedir.<\/em><\/p>\n\n\n\n

Fenomenoloji, Edmund Husserl taraf\u0131ndan yirminci y\u00fczy\u0131lda kurulmu\u015ftur. Husserl\u2019in kurdu\u011fu haliyle- \u015feylerin kendisine d\u00f6nmeyi hedefleyen bu yakla\u015f\u0131m, bilincin ampirik veya olgusal ko\u015fullar\u0131 yerine fenomenolojik ko\u015fullar\u0131yla ilgilidir. Ba\u015fka bir deyi\u015fle, deneyimimize konu olan nesnelerin, kendilerini bilincimize sunma bi\u00e7imleri ile ilgilenir. Y\u0131llar i\u00e7erisinde fenomenologlar taraf\u0131ndan farkl\u0131 fenomenoloji anlay\u0131\u015flar\u0131 geli\u015fse de fenomenolojik ara\u015ft\u0131rman\u0131n \u00f6z\u00fcn\u00fc olu\u015fturan \u2018epokhe\u2019<\/em>[1]<\/em><\/strong><\/a> <\/em>tan\u0131nm\u0131\u015f fenomenologlar\u0131n \u00e7o\u011fu taraf\u0131ndan benimsenir (McKenna, 1977: 177). Antik Yunan septikleri taraf\u0131ndan yarg\u0131n\u0131n ask\u0131ya al\u0131nmas\u0131 anlam\u0131nda kullan\u0131lan epokhe<\/em>, fenomenoloji s\u00f6z konusu oldu\u011funda do\u011fal tavr\u0131n ask\u0131ya al\u0131nmas\u0131 anlam\u0131na gelir (Husserl, 2008: 7\u201310). Do\u011fal tav\u0131r, ki\u015fisel ya\u015fam\u0131n ve do\u011falc\u0131l\u0131\u011f\u0131n varsay\u0131mlar\u0131n\u0131n b\u00fct\u00fcn\u00fcne i\u015faret eder (Husserl, 1983: 56). Ki\u015fisel ya\u015fant\u0131, g\u00fcndelik -naif- ya\u015fant\u0131m\u0131z\u0131; do\u011falc\u0131l\u0131k ise bilimsel-ampirik ara\u015ft\u0131rmay\u0131 ifade eder. Husserlci anlamda fenomenolojik bir ara\u015ft\u0131rman\u0131n ikinci ad\u0131m\u0131n\u0131 ise eidetik indirgeme olu\u015fturur. Eidetik indirgeme, bir t\u00fcr \u00f6z ara\u015ft\u0131rmas\u0131 olarak bilinir. Ancak Husserl fenomenolojisinin ula\u015fmay\u0131 hedefledi\u011fi \u00f6zler, Platoncu anlamda idealar veya mutlak idealler de\u011fildir; hedeflenen, deneyimin sabit yap\u0131lar\u0131n\u0131 ke\u015ffetmektir. Ancak bu yap\u0131lar basit bir \u015fekilde nesnellik a\u00e7\u0131s\u0131ndan de\u011fil, \u00f6znel korelasyonlar \u015feklinde ifade edilir. Burada nesnelli\u011fin olumsuzlanmas\u0131n\u0131n nedeni, bilimsel ara\u015ft\u0131rman\u0131n dayand\u0131\u011f\u0131 t\u00fcrden bir kriter olmas\u0131ndand\u0131r. Kendi k\u00f6keninin fark\u0131na varamayan nesnellik, asl\u0131nda bir t\u00fcr \u00f6znelli\u011fe dayand\u0131\u011f\u0131n\u0131 g\u00f6rememektedir. Nitekim g\u00fcndelik ya\u015fant\u0131ya ait \u00f6nyarg\u0131lar ve bilimsel-nesnel belirlenimin ask\u0131ya al\u0131nmas\u0131 sayesinde deneyimin kendisi ile kar\u015f\u0131la\u015fma imk\u00e2n\u0131 ortaya \u00e7\u0131kar. Ne var ki \u2018deneyimleyen ben\u2019 bir bedenle birliktedir. Salt bilin\u00e7ler olarak i\u00e7inde bulundu\u011fumuz d\u00fcnya ile temas kurma imk\u00e2n\u0131 yoktur. \u00c7\u00fcnk\u00fc beden arac\u0131l\u0131\u011f\u0131yla \u00e7evre, d\u00fcnya veya bir ba\u015fkas\u0131 ile etkile\u015fime girilebilir. Bu noktada bir gerilim beliriverir: Nas\u0131l oluyor da deneyimimizi m\u00fcmk\u00fcn k\u0131lan organik bedenimiz fenomenolojik incelemeye konu olabilmektedir?<\/p>\n\n\n\n

Fenomenolojik d\u00fc\u015f\u00fcnce, felsefe tarihinin al\u0131\u015f\u0131lm\u0131\u015f ruh ve zihin terimleri yerine iki farkl\u0131 kavram ile beden mefhumunu ele almay\u0131 \u00f6nerir. Edmund Husserl\u2019in Ideas II<\/em>\u2019de detayl\u0131 bir \u015fekilde ara\u015ft\u0131rma konusu haline getirdi\u011fi bu iki kavram \u2018Leib\u2019<\/em> ve \u2018K\u00f6rper\u2019<\/em>\u2019dir. Burada bir parantez a\u00e7al\u0131m: \u2018K\u00f6rper\u2019<\/em> ve \u2018Leib\u2019<\/em> ayr\u0131m\u0131n\u0131 geli\u015ftirmesine ra\u011fmen Husserl\u2019in beden fenomenolojisine \u00f6zel bir \u00e7al\u0131\u015fmas\u0131 yoktur. Onun bedene y\u00f6nelmesinin nedeni fenomenolojiyi temellendirme iste\u011fidir. \u2018K\u00f6rper\u2019<\/em> fiziksel, maddi varl\u0131k olarak bedene i\u015faret eder. Bu, do\u011fa bilimlerine konu edinilen, nesnel incelemeye tabi olan bedendir. \u2018Leib\u2019<\/em> ise, Erleben<\/em>[2]<\/em><\/strong><\/a> ve Leben<\/em>[3]<\/em><\/strong><\/a> kelimeleriyle ili\u015fkili olarak deneyimi m\u00fcmk\u00fcn k\u0131lan canl\u0131 organizmaya at\u0131fta bulunur. Bu \u015fekilde beden, beden-\u00f6zne anlam\u0131 kazan\u0131r ve \u2018ya\u015fayan beden\u2019<\/strong> \u015feklinde de ifade edilir. Beden, \u2018Leib\u2019<\/em> anlam\u0131nda fenomenolojik ara\u015ft\u0131rman\u0131n konusu olur. Leib <\/em>kavram\u0131n\u0131 anlamak i\u00e7in Husserl\u2019in bir di\u011fer terimi olan Lebenswelt<\/em> yani \u2018ya\u015fam-d\u00fcnyas\u0131\u2019<\/strong> kavram\u0131na ba\u015fvurulmal\u0131d\u0131r. Ya\u015fam d\u00fcnyas\u0131 bilimi \u00f6nceleyen bir teori-\u00f6ncesi d\u00fcnyad\u0131r (Husserl, 2006: 6). Epokhe<\/em> ile ask\u0131ya al\u0131namayan ya\u015fam-d\u00fcnyas\u0131, i\u00e7inde ikamet etti\u011fimiz d\u00fcnya ile bilimsel belirlenimlere b\u00fcr\u00fcnmemi\u015f somutluklar b\u00fct\u00fcn\u00fc olarak temasta bulunmam\u0131za olanak tan\u0131r. Dolay\u0131s\u0131yla ya\u015fayan beden, bilimsel idealle\u015ftirmeye u\u011framam\u0131\u015f, g\u00fcndelik ya\u015fant\u0131m\u0131zda dikkatimizden ka\u00e7m\u0131\u015f bedensel yap\u0131m\u0131za \u2019y\u00f6nelerek\u2019 <\/strong>fark edilir. Y\u00f6nelme eylemi fenomenoloji i\u00e7in \u00f6zel bir \u00f6nem ta\u015f\u0131maktad\u0131r. Y\u00f6nelimsellik, d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcmde bir \u015feyi d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm, hayal etti\u011fimde bir \u015feyi hayal etti\u011fim anlam\u0131nda her bilin\u00e7li eylemin bir \u015feye y\u00f6nelik oldu\u011funu ifade eder. Bu ba\u011flamda \u00e7evremdeki nesnelerin kendilerini belli \u2019profillerden\u2019<\/strong> sunmalar\u0131 s\u00f6z konusu haline gelir. Kar\u015f\u0131la\u015ft\u0131\u011f\u0131m nesnenin b\u00fct\u00fcn\u00fcyle de\u011fil, belli bir ba\u011flamda belli bir perspektif ile kar\u015f\u0131la\u015f\u0131r\u0131m. Husserl i\u00e7in nesne \u00e7e\u015fitli profillerinin birli\u011fi anlam\u0131na gelir (Moran, 2002: 116). Nesneler ile farkl\u0131 profillerden kar\u015f\u0131la\u015fmam\u0131z sa\u011flayan ise \u2019y\u00f6nelim merkezi\u2019 <\/strong>olan bedendir. Bir \u00f6rnekle a\u00e7\u0131klayal\u0131m: Bedenli canl\u0131lar olarak \u00e7evremizi belli a\u00e7\u0131lardan alg\u0131lar\u0131z. \u00d6n\u00fcmdeki bilgisayar\u0131mda okumakta oldu\u011funuz bu yaz\u0131y\u0131 yazarken, solumdaki pencereden d\u0131\u015far\u0131 bakt\u0131\u011f\u0131mda a\u011faca t\u0131rmanmaya \u00e7al\u0131\u015fan bir kedi g\u00f6r\u00fcr\u00fcm. Sandalyeme do\u011fru yaslan\u0131p yeniden pencereye bakt\u0131\u011f\u0131mda ise d\u0131\u015far\u0131daki kedinin asl\u0131nda a\u011faca t\u0131rmanan kar\u0131nca s\u00fcr\u00fcs\u00fc ile u\u011fra\u015ft\u0131\u011f\u0131n\u0131 fark ederim. Yani nesnelere ve di\u011fer canl\u0131lara belli a\u00e7\u0131lardan yakla\u015ft\u0131k\u00e7a kar\u015f\u0131la\u015ft\u0131\u011f\u0131m olas\u0131l\u0131klar \u00e7e\u015fitlenir. Olas\u0131l\u0131klar\u0131n \u00e7e\u015fitlenmesi ise bedensel harekete ve konuma g\u00f6re ger\u00e7ekle\u015fir. Dolay\u0131s\u0131yla bedensel deneyimimiz s\u00f6z konusu oldu\u011funda homojen bir uzaydan bahsedilemez. Kediyi g\u00f6rd\u00fc\u011f\u00fcm an, sonsuz kar\u015f\u0131la\u015fma olas\u0131l\u0131klar\u0131ndan yaln\u0131zca bir tanesidir. Bununla birlikte ya\u015fayan-bedenin y\u00f6nelim merkezi olmas\u0131 basit\u00e7e mutlak s\u0131f\u0131r noktas\u0131 oldu\u011fu anlam\u0131na gelmez, daha ziyade bir referans noktas\u0131 olarak g\u00f6r\u00fclmelidir. Peki bu durum ki\u015finin kendi deneyimini nas\u0131l etkiler? Ya\u015fayan-beden, bir referans noktas\u0131 olarak, ki\u015finin kal\u0131c\u0131 \u2018burada\u2019<\/strong>s\u0131 haline gelir. Nitekim herhangi birinin kendi derisinin d\u0131\u015f\u0131na \u00e7\u0131k\u0131p kendi bedenine uzakla\u015fmas\u0131 m\u00fcmk\u00fcn de\u011fildir. Dahas\u0131 Husserl\u2019in ya\u015fayan-beden analizi topluluk fikrinin de zemininde bulunur. Ki\u015fisel beden deneyimi bir ba\u015fkas\u0131n\u0131n bedensel deneyimini anlamland\u0131rmaya yard\u0131mc\u0131 olur. Bir ba\u015fkas\u0131n\u0131 g\u00f6rd\u00fc\u011f\u00fcm\u00fczde ba\u015f\u0131m\u0131z\u0131 e\u011ferek selamlar\u0131z, tan\u0131\u015ft\u0131\u011f\u0131m\u0131zda tokala\u015f\u0131r\u0131z, sempati duydu\u011fumuzda g\u00fcl\u00fcmseriz\u2026 Bu gibi jest ve eylemlerin t\u00fcm\u00fc bedenli do\u011fam\u0131z ile m\u00fcmk\u00fcnd\u00fcr. Bu \u015fekilde k\u00fclt\u00fcr de bedensel deneyim temelinde olu\u015fur.<\/p>\n\n\n\n

Husserl\u2019in ard\u0131ndan Merleau-Ponty detayl\u0131 bir beden fenomenolojisi geli\u015ftirir. Merleau-Ponty\u2019nin beden fenomenolojisi \u00e7o\u011funlukla Husserl\u2019i takip etmekle beraber, bu yakla\u015f\u0131ma baz\u0131 yenilikler getirmektedir. Bunlardan biri -beden fenomenolojisinde kilit role sahiptir- \u2018ge\u015ftalt\u2019<\/strong>[4]<\/strong><\/a> terimidir. Genellikle \u201cyap\u0131\u201d \u015feklinde terc\u00fcme edilen ge\u015ftalt basit bir \u015fekilde herhangi bir b\u00fct\u00fcn\u00fcn par\u00e7alar\u0131 toplam\u0131n\u0131n, b\u00fct\u00fcn\u00fcn kendisine indirgenemeyece\u011fini ifade eder. Her bir par\u00e7a ait oldu\u011fu b\u00fct\u00fcn ile kurdu\u011fu ili\u015fki a\u00e7\u0131s\u0131ndan anlam kazan\u0131r. Buradan hareketle Merleau-Ponty, bedeni organlar\u0131n birli\u011fine indirgenemeyen bir b\u00fct\u00fcn olarak ele al\u0131r. Ona g\u00f6re beden \u201cb\u00f6l\u00fcnmemi\u015f bir m\u00fclk gibi\u201d sahip olunan bir \u015feydir. (Merleau-Ponty, 2016: 147.) Bu fark\u0131ndal\u0131k onu \u2018beden \u015femas\u0131\u2019<\/strong>[5]<\/strong><\/a> <\/strong>fikrine g\u00f6t\u00fcr\u00fcr. S\u0131kl\u0131kla patolojik vakalara ba\u015fvuran Frans\u0131z filozof, hayalet organ \u00f6rne\u011fi olarak bilinen me\u015fhur bir vakadan hareketle beden \u015femas\u0131n\u0131 ele al\u0131r. Bu vakaya g\u00f6re hasta par\u00e7alanm\u0131\u015f kolunda \u015farapnel par\u00e7alar\u0131n\u0131 hissetmeye devam eder. Merleau-Ponty\u2019ye g\u00f6re bu durum psiko-fiziksel a\u00e7\u0131klamalar ile anla\u015f\u0131lamamaktad\u0131r. Nitekim, hasta yaralanma an\u0131n\u0131 ge\u00e7mi\u015fte b\u0131rakamay\u0131p \u015fimdisi k\u0131lmakta ve hayalet bir organ olu\u015fturmaktad\u0131r. Bu durum \u2018bireysel ya\u015fant\u0131\u2019<\/strong> taraf\u0131ndan \u2018bedenin (hareketinin) ge\u00e7mi\u015finin\u2019<\/strong> yakalanmas\u0131ndan kaynaklan\u0131r. Bu \u015fekilde beden, bili\u015fsel olmayan bir yeti olarak d\u00fcnyaya a\u00e7\u0131lmaya imk\u00e2n tan\u0131maktad\u0131r.<\/p>\n\n\n\n

Bili\u015fsel olmayan bir yeti olarak bedeni anlamak i\u00e7in Frans\u0131z filozofun ba\u015fvurdu\u011fu bir di\u011fer vakay\u0131 ele alal\u0131m. Buna g\u00f6re, Birinci D\u00fcnya Sava\u015f\u0131\u2019nda beyin b\u00f6lgesinden hasar alan bir asker, Schneider, al\u0131\u015ft\u0131\u011f\u0131 somut hareketleri yerine getirebilirken havaya \u00fc\u00e7gen \u00e7izmek gibi soyut eylemlerde bulunamamaktad\u0131r. Merleau-Ponty bu durumu \u2018al\u0131\u015fkanl\u0131k\u2019<\/strong>[6]<\/strong><\/a> kavram\u0131ndan hareketle izah eder. Nitekim ona g\u00f6re al\u0131\u015fkanl\u0131k beden-\u015femas\u0131n\u0131n d\u00fczenleni\u015fi ile ilgilidir ve \u201ckendimize yeni aletler ekleyerek varolu\u015fumuzu de\u011fi\u015ftirme g\u00fcc\u00fcm\u00fcz\u00fc ifade eder\u201d (Merleau-Ponty, 2016: 207). Ara\u00e7 kullan\u0131rken, bastonla y\u00fcr\u00fcrken, paten kayarken kulland\u0131\u011f\u0131m\u0131z nesne ile b\u00fct\u00fcnle\u015firiz. B\u00f6ylece s\u00f6z konusu nesne beden-\u015femam\u0131za dahil olur. Bu \u00f6rnekler beden-\u015femas\u0131n\u0131n fiziksel beden ile \u00f6zde\u015f olmad\u0131\u011f\u0131n\u0131 g\u00f6stermektedir.<\/p>\n\n\n\n

Husserl gibi Merleau-Ponty de ba\u015fkas\u0131 ile etkile\u015fimin zeminine bedensel deneyimi yerle\u015ftirir. Ancak o Husserl\u2019den farkl\u0131 olarak yaln\u0131zca bilin\u00e7li \u00f6zneyi muhatap k\u0131lmaz, bedenli t\u00fcm varl\u0131klara yer verir. \u2018Bedenleraras\u0131l\u0131k\u2019<\/strong>[7]<\/em><\/strong><\/a> <\/em>ile ifade edilen bu durum, bedenli do\u011fadan kaynaklanan ilksel bir etkile\u015fime, \u00f6zne \u00f6ncesi bir toplumsall\u0131k durumuna i\u015faret etmektedir. Ona g\u00f6re \u201cOn be\u015f ayl\u0131k bir bebe\u011fin parmaklar\u0131n\u0131 di\u015flerimin aras\u0131na ald\u0131\u011f\u0131mda ve \u0131s\u0131r\u0131yormu\u015f gibi yapt\u0131\u011f\u0131mda bebek a\u011fz\u0131n\u0131 a\u00e7ar. Oysa aynada kendi y\u00fcz\u00fcne hi\u00e7 bakmam\u0131\u015ft\u0131r; di\u015fleri benimkine benzemez\u201d (Merleau-Ponty, 2016: 474). Bu durum, kendi bedenim ile bir ba\u015fka beden aras\u0131ndaki i\u00e7sel ba\u011flant\u0131lar ile m\u00fcmk\u00fcnd\u00fcr. Bir ba\u015fkas\u0131 benim bedenimi alg\u0131lad\u0131\u011f\u0131nda bedenim art\u0131k yaln\u0131zca benim i\u00e7in var olmaz, ba\u015fkas\u0131 i\u00e7in de var olmaya devam eder. B\u00f6ylece her ne kadar her bilin\u00e7 kendi \u00f6znelli\u011finde d\u00fcnyay\u0131 deneyimlese de ki\u015fisel \u00f6znellikten s\u0131yr\u0131larak \u00f6znellik zemininde temellenen nesnellik anlay\u0131\u015f\u0131na do\u011fru ge\u00e7i\u015f m\u00fcmk\u00fcn olur.<\/p>\n\n\n\n

Son olarak, \u00e7a\u011fda\u015f fenomenoloji g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda beden ara\u015ft\u0131rmalar\u0131n\u0131n bu iki filozofun eserlerine odakland\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Tan\u0131nm\u0131\u015f \u00e7al\u0131\u015fmalar aras\u0131nda Francisco Varela\u2019n\u0131n geli\u015ftirdi\u011fi n\u00f6rofenomenoloji ve Shaun Gallagher\u2019in \u00e7al\u0131\u015fmalar\u0131 say\u0131labilir. David Chalmers taraf\u0131ndan ortaya konulan bilincin zor problemine y\u00f6nelik metodolojik bir \u00e7are olarak geli\u015ftirilen n\u00f6rofenomenoloji, ampirik olan ile fenomenolojik olan aras\u0131nda k\u00f6pr\u00fc kurma \u00e7abas\u0131 olarak okunabilir. Shaun Gallagher\u2019in How the Body Shapes the Mind<\/mark> isimli eseri ise deneysel psikoloji, geli\u015fim psikolojisi, n\u00f6robilim ve patoloji \u00e7al\u0131\u015fmalar\u0131ndan hareketle bili\u015fsel deneyimin bedenlenmi\u015f do\u011fas\u0131 taraf\u0131ndan ne \u015fekilde \u015fekillendi\u011fini ara\u015ft\u0131r\u0131r ve yeni kavramsal bir \u00e7er\u00e7eve geli\u015ftirmeyi ama\u00e7lar.<\/p>\n\n\n\n

Notlar<\/h2>\n\n\n\n

[1]<\/a> Yun. (orijinal): \u1f10\u03c0\u03bf\u03c7\u03ae (E.N)<\/p>\n\n\n\n

[2]<\/a> Alm. (f<\/em>): tecr\u00fcbe etmek, deneyimlemek (E.N.)<\/p>\n\n\n\n

[3]<\/a> Alm. (f<\/em>): ya\u015famak (E.N.)<\/p>\n\n\n\n

[4]<\/a> Fr. Gestalt<\/p>\n\n\n\n

[5]<\/a> Fr. Sch\u00e9ma Corporel<\/em><\/p>\n\n\n\n

[6]<\/a> Fr. Habitude<\/em><\/p>\n\n\n\n

[7]<\/a> Fr. Intercorpor\u00e9it\u00e9<\/em><\/p>\n\n\n\n

Kaynak\u00e7a<\/h2>\n\n\n\n

Husserl, E. (1970). The Crisis of European Sciences and Transcendental Phenomenology: An Introduction to Philosophical Phenomenology<\/em>. \u00c7ev. David Carr. Evanston: Northwestern University Press.<\/p>\n\n\n\n

Husserl, E. (1983). Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy, First Book: General Introduction to a Pure Phenomenology<\/em>. \u00c7ev. F. Kersten. The Hague: Martinus Nijhoff Publishers.<\/p>\n\n\n\n

Husserl, E. (1989). Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy, Second Book: Studies in the Phenomenology of Constitution<\/em>. \u00c7ev. Richard Rojcewicz ve Andr\u00e9 Schuwer. Dordrecht: Kluwer Academic Publishers.<\/p>\n\n\n\n

Husserl, E. (2008). Logical Investigations<\/em>. \u00c7ev. J.N. Findlay. Ed. Dermot Moran. New York and Oxon: Routledge Routledge is an imprint of the Taylor <\/em>& Francis Group<\/em>, I.<\/p>\n\n\n\n

Husserl, E. (2006). Logical Investigations<\/em>. \u00c7ev. J.N. Findlay. Ed. Dermot Moran. New York and Oxon: Routledge Routledge is an imprint of the Taylor <\/em>& Francis Group<\/em>, II.<\/p>\n\n\n\n

Gallagher, S. (2005). How the Body Shapes the Mind<\/em>. New York: Oxford University Press.<\/p>\n\n\n\n

McKenna, W. (1977). \u201cEpokhe and Reduction\u201d. Encyclopedia of Phenomenology<\/em>. Dordrecht: Kluwer Academic Publishers.<\/p>\n\n\n\n

Merleau-Ponty, M. (2016). Alg\u0131n\u0131n Fenomenolojisi<\/em>. \u00c7ev. Emine Sar\u0131kartal ve Eylem Hac\u0131murato\u011flu. \u0130stanbul: \u0130thaki Yay\u0131nlar\u0131.<\/p>\n\n\n\n

Moran, D. (2002). Introduction to Phenomenology<\/em>. London and New York: Routledge is an imprint of the Taylor & Francis Group<\/em>, 2000. Taylor & Francis e-Library.<\/p>\n\n\n\n

Varela, F.J. (1996). \u201cNeurophenomenology: A Methodological Remedy for the Hard Problem\u201d, Journal of Consciousness Studies<\/em>, 3: 332.<\/p>\n","protected":false},"featured_media":2141,"template":"","meta":{"_acf_changed":false},"event_publishing_tags":[276,524,415,735,196,94,766,91,93,262,400,691,64,90,92,323,1119,125,736,74,1118,1120,521,520,482,75,765,261,177,176],"kategori":[725],"class_list":["post-2140","blog_content","type-blog_content","status-publish","has-post-thumbnail","hentry","event_publishing_tags-beden","event_publishing_tags-bedenlenme","event_publishing_tags-bedenlenmis-bilis","event_publishing_tags-bedensel","event_publishing_tags-bedensel-bilis","event_publishing_tags-bilis","event_publishing_tags-bilis-felsefesi","event_publishing_tags-bilissel","event_publishing_tags-bilissel-bilim","event_publishing_tags-bilissel-bilim-felsefesi","event_publishing_tags-body","event_publishing_tags-cogist","event_publishing_tags-cognition","event_publishing_tags-cognitive","event_publishing_tags-cognitive-science","event_publishing_tags-cogsci","event_publishing_tags-continental-philosophy","event_publishing_tags-embodied-cognition","event_publishing_tags-embodiment","event_publishing_tags-felsefe","event_publishing_tags-fenomenoloji","event_publishing_tags-kita-felsefesi","event_publishing_tags-merleau-ponty","event_publishing_tags-phenomenology","event_publishing_tags-philmind","event_publishing_tags-philosophy","event_publishing_tags-philosophy-of-cognition","event_publishing_tags-philosophy-of-cognitive-science","event_publishing_tags-philosophy-of-mind","event_publishing_tags-zihin-felsefesi","kategori-yazi"],"acf":[],"_links":{"self":[{"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/blog_content\/2140","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\/2140\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/media\/2141"}],"wp:attachment":[{"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/media?parent=2140"}],"wp:term":[{"taxonomy":"event_publishing_tags","embeddable":true,"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/event_publishing_tags?post=2140"},{"taxonomy":"kategori","embeddable":true,"href":"https:\/\/cog-ist.com\/en\/wp-json\/wp\/v2\/kategori?post=2140"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}