{"id":2131,"date":"2025-02-04T13:03:08","date_gmt":"2025-02-04T10:03:08","guid":{"rendered":"https:\/\/erenyesilyurt.com\/?p=2131"},"modified":"2025-02-04T13:03:10","modified_gmt":"2025-02-04T10:03:10","slug":"orazio-maria-gnerre-heideggeri-muhafazakar-devrimci-yapan-sey-teknoloji-meselesine-bakisidir","status":"publish","type":"post","link":"https:\/\/erenyesilyurt.com\/index.php\/2025\/02\/04\/orazio-maria-gnerre-heideggeri-muhafazakar-devrimci-yapan-sey-teknoloji-meselesine-bakisidir\/","title":{"rendered":"Orazio Maria Gnerre: Heidegger\u2019i muhafazak\u00e2r devrimci yapan \u015fey teknoloji meselesine bak\u0131\u015f\u0131d\u0131r"},"content":{"rendered":"\n

Orazio Maria Gnerre\u2019i\u00a0 muhafazakar devrimcili\u011fi merak edenler i\u00e7in temel ba\u015fvuru kaynaklar\u0131ndan birisi \u201cMateriali. Reinterpretare la Rivoluzione conservatrice\u201d <\/em>ile tan\u0131d\u0131m. Kendisi \u00fcretken ve gen\u00e7 akademisyen olarak \u00e7al\u0131\u015fmalar\u0131na Perugia \u00dcniversitesi\u2019nde devam ediyor. Di\u011fer eserleri de ilgi \u00e7ekici. Nihil Medium. Carl Schmitt tra passato e futuro (Nihil Medium: Carl Schmitt between past and future), Morlacchi, Perugia 2024:<\/em><\/a> Prima che il mondo fosse. Alle radici del decisionismo novecentesco (Before the World was: To the Roots of the Twentieth-century Decisionism), Mimesis, Milano 2018<\/em><\/a>. <\/em>Muhafazakar devrimcili\u011fi, muhafazakar devrimcilik ba\u011flam\u0131nda Heiddeger’i , Ernst J\u00fcnger’i, Joseph de Meistre’yi konu\u015ftuk.<\/p>\n\n\n\n

\u201cMateriali. Reinterpretare la Rivoluzione conservatrice\u201d <\/a>(Editoria Scientifica, Napoli 2021) adl\u0131 kitab\u0131n\u0131z\u0131 neden yazd\u0131n\u0131z?<\/em><\/strong><\/p>\n\n\n

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2021 y\u0131l\u0131nda Editoriale Scientifica taraf\u0131ndan yay\u0131mlanan bu kitap, yirminci y\u00fczy\u0131l\u0131n ba\u015flar\u0131ndaki Alman Muhafazak\u00e2r Devrim (Konservative Revolution) olgusunu yeniden ele almay\u0131 ve farkl\u0131 bak\u0131\u015f a\u00e7\u0131lar\u0131ndan yorumlamay\u0131 hedefliyordu. \u00d6zellikle, kitaptaki temel ara\u015ft\u0131rma ekseni, \u201cmuhafazak\u00e2r-devrimci\u201d d\u00fc\u015f\u00fcncenin fikirlerini berrakla\u015ft\u0131rarak, bu d\u00fc\u015f\u00fcnce ak\u0131m\u0131n\u0131n merkezi d\u00fc\u011f\u00fcm noktas\u0131na ula\u015fmay\u0131 ama\u00e7l\u0131yordu. Bana g\u00f6re bu d\u00fc\u011f\u00fcm, insan ile teknoloji aras\u0131ndaki ili\u015fkidir; dolay\u0131s\u0131yla da siyasi ve ekonomik modernitenin dayatt\u0131\u011f\u0131 muazzam d\u00f6n\u00fc\u015f\u00fcmler kar\u015f\u0131s\u0131nda insan \u00f6znesinin durumu b\u00fcy\u00fck bir tema olarak ortaya \u00e7\u0131kar.<\/p>\n\n\n\n

Kitab\u0131n ba\u015fl\u0131\u011f\u0131 (\u201cMateriali \/ Malzemeler\u201d), asl\u0131nda bu d\u00fc\u015f\u00fcn\u00fcrlerin bak\u0131\u015f a\u00e7\u0131s\u0131na g\u00f6re \u00f6znel ve somut olan, yani toplumsal ili\u015fkileri ve politik-ideolojik d\u00f6n\u00fc\u015f\u00fcmleri kuran \u201cmaddi\u201d \u00f6geye g\u00f6nderme yapar. Bu nedenle, s\u00f6z konusu ak\u0131m\u0131n salt idealist-ruh\u00e7u (spiritualist) bir y\u00f6nelimi oldu\u011fu fikrini de yeniden de\u011ferlendirmek istedim: Tam aksine, bu d\u00fc\u015f\u00fcncede bir \u201cmaddeci\u201d (burada \u201cdin kar\u015f\u0131t\u0131\u201d anlam\u0131nda de\u011fil, ger\u00e7ek iktidar ili\u015fkilerinin analizi temelinde) izlek vard\u0131r ve ben bunu, Muhafazak\u00e2r Devrim ile Marksizm aras\u0131ndaki ili\u015fkiye dair b\u00f6l\u00fcmde a\u00e7\u0131k\u00e7a g\u00f6stermeye \u00e7al\u0131\u015ft\u0131m. B\u00f6yle yaparak, bu olguyu \u201cyeniden yorumlad\u0131m\u201d ve onu yirminci y\u00fczy\u0131la \u00f6zg\u00fc genel bir \u201czihniyet havas\u0131\u201d olarak de\u011ferlendirme fikrinden uzakla\u015fmaya \u00e7al\u0131\u015ft\u0131m. Tam tersine, bu terimin, o d\u00f6nemdeki Alman ba\u011flam\u0131nda geli\u015fmi\u015f ger\u00e7ek bir felsefi ak\u0131m\u0131 tan\u0131mlamak i\u00e7in kullan\u0131labilece\u011fini d\u00fc\u015f\u00fcn\u00fcyorum. Bu ak\u0131m\u0131n \u00f6z\u00fcn\u00fc, J\u00fcnger-Schmitt-Heidegger \u00fc\u00e7l\u00fcs\u00fcn\u00fcn ortaya koydu\u011fu teori olu\u015fturuyor.<\/p>\n\n\n\n

Muhafazak\u00e2r devrimcilik nedir? Temel ilkeleri ve tarihsel arka plan\u0131 hakk\u0131nda genel bir bak\u0131\u015f sunabilir misiniz?<\/em><\/strong><\/p>\n\n\n

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Bu k\u00fclt\u00fcrel olgunun (ben bunu, Alman idealizmi, Marksizm, postmodernizm vb. gibi ger\u00e7ek bir felsefi d\u00fc\u015f\u00fcnce okulu olarak yorumluyorum) tarihsel ba\u011flam\u0131, 20. y\u00fczy\u0131l\u0131n ba\u015flar\u0131ndaki Almanya\u2019d\u0131r. Ernst J\u00fcnger\u2019in d\u00fc\u015f\u00fcncesi, bilindi\u011fi \u00fczere, bu teorinin geli\u015fimi i\u00e7in zemin haz\u0131rlam\u0131\u015ft\u0131r; zira J\u00fcnger, I. D\u00fcnya Sava\u015f\u0131\u2019n\u0131n \u201c\u00e7elik f\u0131rt\u0131nalar\u0131\u201d ile ortaya \u00e7\u0131kan b\u00fcy\u00fck maddi seferberli\u011fi, d\u00fcnyan\u0131n d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fcn temeli olarak g\u00f6rm\u00fc\u015ft\u00fcr. Bu bak\u0131mdan Marksist d\u00fc\u015f\u00fcncenin modern sanayinin do\u011fu\u015funu ele ald\u0131\u011f\u0131 d\u00fczeye benzer bir analiz yapm\u0131\u015f; ancak teknolojik-ekonomik boyutun yaln\u0131zca kurucu de\u011fil, ayn\u0131 zamanda y\u0131k\u0131c\u0131 kapasitesini de vurgulayarak bu vizyonu radikalle\u015ftirmi\u015ftir.<\/p>\n\n\n\n

B\u00fcy\u00fck d\u00f6n\u00fc\u015f\u00fcmlerin bu \u201ctitanik\u201d boyutu kar\u015f\u0131s\u0131nda, insan adeta devasa, durdurulamaz, k\u00fcresel \u00f6l\u00e7ekteki g\u00fc\u00e7lerin s\u00fcr\u00fckledi\u011fi \u00e7aresiz bir noktaya d\u00f6n\u00fc\u015f\u00fcr. Devrimci-muhafazak\u00e2r d\u00fc\u015f\u00fcncenin g\u00f6revi ise, bu ko\u015fullar alt\u0131nda insana yeniden bir \u201cantropolojik egemenlik\u201d boyutu kazand\u0131rmak, ona bir anlam ve hedef vermek ve a\u015f\u0131lamaz (bug\u00fcn h\u00e2l\u00e2 \u00f6yle g\u00f6r\u00fcnen) tarihsel-felsefi bir \u00e7\u0131kmaz\u0131n \u00fcstesinden gelmeye y\u00f6nelik bir yol sunmakt\u0131r.<\/p>\n\n\n\n

20. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda (\u00f6zellikle devrimci-muhafazak\u00e2r d\u00fc\u015f\u00fcncede) merkezi bir tema olan bu egemenlik meselesi, \u201cradikal antropolojik\u201d bir boyut olarak \u00f6ne \u00e7\u0131km\u0131\u015ft\u0131r. Bu konuda, Prima che il mondo fosse. Alle radici del decisionismo novecentesco <\/em>(Mimesis, Milano 2018) <\/a> adl\u0131 kitab\u0131mdaki karar alma felsefesinin (decisionismo) k\u00f6kenlerine dair \u00e7al\u0131\u015fmalar\u0131m\u0131 da hat\u0131rlatmak isterim.<\/p>\n\n\n\n

Muhafazak\u00e2r devrim perspektifinden bak\u0131ld\u0131\u011f\u0131nda, Joseph de Maistre neden liberalizmi sert \u015fekilde ele\u015ftirmi\u015ftir? Bug\u00fcn \u2018liberal sa\u011f\u2019 olarak tan\u0131mlanan siyasi partiler ve g\u00f6r\u00fc\u015fler nas\u0131l ortaya \u00e7\u0131kt\u0131 ve bu geli\u015fmeler de Maistre\u2019in ele\u015ftirileriyle nas\u0131l ili\u015fkilendirilebilir?<\/em><\/strong><\/p>\n\n\n\n

18. y\u00fczy\u0131l muhafazak\u00e2r d\u00fc\u015f\u00fcn\u00fcr\u00fc Joseph de Maistre, liberalizmi her \u015feyden \u00f6nce antropolojik ve ruhani boyutta ele\u015ftirmi\u015ftir; onu, insano\u011flunun herhangi bir politik ve ruhani d\u00fczenine kar\u015f\u0131 \u00e7\u0131kan, ayr\u0131\u015ft\u0131r\u0131c\u0131 bir g\u00fc\u00e7 olarak g\u00f6rm\u00fc\u015ft\u00fcr. Elbette bu ele\u015ftiriler, sonras\u0131nda Alman Muhafazak\u00e2r Devrimi\u2019nin ele ald\u0131\u011f\u0131 sorunlardan farkl\u0131d\u0131r; ancak yine de s\u00f6z konusu tart\u0131\u015fma, daha sonraki bu d\u00fc\u015f\u00fcnsel \u00e7er\u00e7eve i\u00e7inde kendine yer bulmu\u015ftur.<\/p>\n\n\n\n

\u00d6zellikle Carl Schmitt, Joseph de Maistre\u2019in d\u00fc\u015f\u00fcncesini incelemi\u015f; kamu-\u00f6zel ili\u015fkisi, tart\u0131\u015fma-karar alma ili\u015fkisi gibi konular\u0131n, Plettenbergli hukuk\u00e7uya g\u00f6re, \u201cKar\u015f\u0131-Devrim D\u00fc\u015f\u00fcncesi\u201dnin (la pens\u00e9e contre-r\u00e9volutionnaire) temelini olu\u015fturdu\u011funu s\u00f6ylemi\u015ftir. Schmitt\u2019e g\u00f6re bu d\u00fc\u015f\u00fcnce, kimi zaman jeopolitik-uluslararas\u0131 nitelikte de olan baz\u0131 tarihsel e\u011filimleri \u00f6nceden sezmi\u015ftir. Ben de yukar\u0131da bahsetti\u011fim yirminci y\u00fczy\u0131l karar alma felsefesinin k\u00f6kenlerine dair \u00e7al\u0131\u015fmamda (decisionismo), De Maistre ve Rousseau\u2019nun d\u00fc\u015f\u00fcncelerinin yirminci y\u00fczy\u0131ldaki anti-liberal ele\u015ftiriler \u00fczerindeki do\u011frudan ve dolayl\u0131 etkilerini geni\u015f bi\u00e7imde tart\u0131\u015ft\u0131m; bu konuda De Maistre\u2019in sonraki d\u00f6nemde patlak veren konular\u0131 pek \u00e7ok a\u00e7\u0131dan \u00f6ng\u00f6rd\u00fc\u011f\u00fcn\u00fc g\u00f6sterdim.<\/p>\n\n\n\n

\u201cLiberal sa\u011f\u201d olgusuna gelirsek, De Maistre\u2019nin liberalizm ele\u015ftirisinin o kadar radikal oldu\u011fu s\u00f6ylenebilir ki, modern anlamdaki sa\u011f-sol ayr\u0131m\u0131n\u0131n (Cumhuriyet\u00e7i \u015fema) \u00e7ok \u00f6tesinde bir konumlan\u0131\u015f ortaya koymaktad\u0131r. De Maistre, politikan\u0131n b\u00fct\u00fcnc\u00fcll\u00fc\u011f\u00fc ve bunun medeniyet \u015femalar\u0131ndaki \u00f6rg\u00fctlenmesi fikrinin savunucusuydu; yani fikirlerin \u201csa\u011f\u201d ve \u201csol\u201d olarak i\u00e7 alanlarda da\u011f\u0131lmas\u0131n\u0131n tam tersini \u00f6ne s\u00fcr\u00fcyordu. Onun metinlerinde, sonraki takip\u00e7ilerinin yaz\u0131lar\u0131nda, g\u00fcn\u00fcm\u00fczde \u201cliberal sa\u011f\u201d denebilecek pek \u00e7ok kavrama y\u00f6nelik ele\u015ftiriler yer al\u0131r; mesela \u201cdevredilemez \u00f6zel m\u00fclkiyet\u201d ilkesi gibi.<\/p>\n\n\n\n

20. y\u00fczy\u0131l filozofu Heidegger\u2019i \u2018muhafazak\u00e2r devrimci\u2019 yapan hangi d\u00fc\u015f\u00fcnceleri? Felsefesi, \u2018muhafazak\u00e2r devrimcilik\u2019 fikrini hangi a\u00e7\u0131lardan desteklemi\u015ftir?<\/em><\/strong><\/p>\n\n\n\n

K\u0131saca s\u00f6ylemek gerekirse, Heidegger\u2019i bir muhafazak\u00e2r devrimci yapan \u015fey, benim g\u00f6r\u00fc\u015f\u00fcme g\u00f6re, onun teknoloji meselesine bak\u0131\u015f\u0131d\u0131r. \u00d6zellikle de bu, onu s\u00f6z konusu felsefi ak\u0131m\u0131n (J\u00fcnger-Schmitt-Heidegger) \u00fc\u00e7 ana fig\u00fcr\u00fcnden biri haline getirir. Benim analizime g\u00f6re her biri, modern teknoloji ile insan\u0131n egemenli\u011fi aras\u0131ndaki etki alanlar\u0131n\u0131n yeniden tan\u0131mlanmas\u0131 sonucu ortaya \u00e7\u0131kabilecek ihtimallere dair farkl\u0131 perspektiflere sahiptir; ama hepsi, bu \u201cm\u00fccadele\u201dnin ana sorular\u0131 konusunda ortak bir \u00e7izgide bulu\u015fur.<\/p>\n\n\n\n

Heidegger\u2019de teknoloji sorunu, Bat\u0131 felsefesi ve metafizik tarihinin bir par\u00e7as\u0131 olarak g\u00f6r\u00fcl\u00fcr; bu, \u00e7a\u011f\u0131m\u0131zdaki b\u00fcy\u00fcyen nihilizmin \u00f6l\u00e7\u00fcs\u00fc h\u00e2line gelir ve kadersel (destinal) bir soru olarak tezah\u00fcr eder. Tam da bu y\u00f6n\u00fc, Heidegger\u2019i bir Muhafazak\u00e2r Devrim d\u00fc\u015f\u00fcn\u00fcr\u00fc yapar. Onun temel fikri ve bu ak\u0131ma yapt\u0131\u011f\u0131 katk\u0131, ontolojik bir a\u00e7\u0131nlanman\u0131n (a\u00e7\u0131\u011fa \u00e7\u0131k\u0131\u015f\u0131n) b\u00fcy\u00fck hareketinden gelecek b\u00fcy\u00fck d\u00f6n\u00fc\u015f\u00fcm\u00fc kar\u015f\u0131layabilmek i\u00e7in, dilin d\u00fczenini yeniden tesis etme zorunlulu\u011fuydu.<\/p>\n\n\n\n

Heidegger ve J\u00fcnger aras\u0131ndaki etkile\u015fimi nas\u0131l de\u011ferlendiriyorsunuz? \u0130ki d\u00fc\u015f\u00fcn\u00fcr birbirini nas\u0131l etkiledi ve muhafazak\u00e2r devrimci d\u00fc\u015f\u00fcnce i\u00e7indeki yerleri nedir? \u00d6zellikle teknoloji meselesine yakla\u015f\u0131mlar\u0131 aras\u0131ndaki farklar nelerdir?<\/em><\/strong><\/p>\n\n\n\n

Bu iki d\u00fc\u015f\u00fcn\u00fcr\u00fcn \u00e7ok y\u00f6nl\u00fc ve \u00e7e\u015fitli d\u00fczeylerde bir etkile\u015fimi oldu\u011fu biliniyor; nihayetinde, \u00fcnl\u00fc \u201c\u00dcber die Linie\u201d<\/strong> (\u00c7izgi \u00dcst\u00fcne) metninde birle\u015fmi\u015flerdir. Bilindi\u011fi gibi bu, \u00e7a\u011fda\u015f \u00e7a\u011fda teknolojinin rol\u00fc ve nihilist d\u00f6nemin da\u011f\u0131lmas\u0131\/a\u015f\u0131lmas\u0131 \u00fczerine bir diyalogdur ve iki makaleden olu\u015fur. Bu diyalo\u011fun i\u00e7inde, teknoloji sorunu konusunda farkl\u0131 bak\u0131\u015f a\u00e7\u0131lar\u0131 ortaya \u00e7\u0131kar: Ba\u015fl\u0131kta \u201c\u00e7izgi \u00fczerinde\u201d mi yoksa \u201c\u00e7izginin \u00f6tesinde\u201d mi olunaca\u011f\u0131na dair yorum, iki d\u00fc\u015f\u00fcn\u00fcr aras\u0131ndaki yakla\u015f\u0131m fark\u0131n\u0131n \u00f6z\u00fcd\u00fcr.<\/p>\n\n\n\n

J\u00fcnger, insanl\u0131\u011f\u0131n ve medeniyetin nihilist a\u015famay\u0131 h\u00e2lihaz\u0131rda a\u015fmaya ba\u015flad\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcndeydi. Heidegger ise nihilizmin h\u00e2l\u00e2 hayat\u0131m\u0131z\u0131n bask\u0131n fig\u00fcr\u00fc oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyordu. Tam da bu arada insan, varl\u0131\u011f\u0131n yeniden duyumsanmas\u0131n\u0131 sa\u011flayacak olaya (Event) haz\u0131rlanmal\u0131 ve onu beklemeliydi. Yine de bu farkl\u0131 tutumlar, Muhafazak\u00e2r Devrim d\u00fc\u015f\u00fcnce okulunu anlaman\u0131n anahtar\u0131 olan \u015fu odak noktada bulu\u015furlar: teknoloji-nihilizm ikilisi. Her iki d\u00fc\u015f\u00fcn\u00fcr de bu eksende, Muhafazak\u00e2r Devrim filozoflar\u0131 kategorisinde de\u011ferlendirilebilirler.<\/p>\n\n\n\n

\u2018Muhafazak\u00e2r devrimcilik bug\u00fcn y\u00fckseli\u015fte mi?<\/strong><\/p>\n\n\n\n

Hem evet hem hay\u0131r. \u201cMuhafazak\u00e2r devrim\u201d kavram\u0131n\u0131, \u00e7a\u011f\u0131m\u0131z\u0131 ve k\u00fclt\u00fcrel gelenekleri bir \u015fekilde birle\u015ftiren yayg\u0131n bir e\u011filim olarak g\u00f6r\u00fcrsek, ya da daha geni\u015f bir ifadeyle nihilizm kar\u015f\u0131t\u0131 bir varolu\u015fsal vizyon olarak yorumlarsak, bu bilincin \u00e7e\u015fitli d\u00fczeylerde ve d\u00fcnyan\u0131n farkl\u0131 yerlerinde canland\u0131\u011f\u0131n\u0131 s\u00f6yleyebiliriz. Bir bak\u0131ma, siyasi, sosyal ve ideolojik moderniteyi karakterize eden baz\u0131 felsefi ve k\u00fclt\u00fcrel yakla\u015f\u0131mlar\u0131n yava\u015f yava\u015f t\u00fckenme noktas\u0131na geldi\u011fini g\u00f6rebiliriz. Bu yakla\u015f\u0131mlar\u0131n bizzat kendi tezah\u00fcrleri, k\u00fclt\u00fcrel diyalekti\u011fin a\u00e7\u0131\u011fa \u00e7\u0131k\u0131\u015f\u0131na neden olarak kendi antitezlerini de yaratmakta.<\/p>\n\n\n\n

Yine de, teknolojinin a\u015f\u0131r\u0131 g\u00fcc\u00fcn\u00fcn dayatt\u0131\u011f\u0131 sorunlarla ve kapitalist toplumun merkezile\u015ftirici kaynak da\u011f\u0131l\u0131m\u0131n\u0131n yaratt\u0131\u011f\u0131 \u00e7arp\u0131kl\u0131klarla h\u00e2l\u00e2 bo\u011fu\u015fuyoruz. Dolay\u0131s\u0131yla, y\u00fczy\u0131l\u0131n ba\u015f\u0131nda devrimci-muhafazak\u00e2rlar taraf\u0131ndan vurgulanan toplumsal ve felsefi \u00e7eli\u015fkiyi ya\u015famaya devam ediyoruz. Bu anlamda, tarihsel diyalekti\u011fin bir hareketi olarak, Muhafazak\u00e2r Devrim\u2019in tan\u0131mlad\u0131\u011f\u0131 iki temel z\u0131t kutup \u2013insan \u00f6znesi ve onun ink\u00e2r\u0131\u2013 h\u00e2l\u00e2 canl\u0131. \u201c\u00dcber die Linie\u201d<\/strong> metnini okumak, g\u00fcn\u00fcm\u00fcz tarihsel evresini yorumlamak i\u00e7in baz\u0131 kategoriler sunabilir.<\/p>\n\n\n\n


<\/p>\n","protected":false},"excerpt":{"rendered":"

Orazio Maria Gnerre\u2019i\u00a0 muhafazakar devrimcili\u011fi merak edenler i\u00e7in temel ba\u015fvuru kaynaklar\u0131ndan birisi \u201cMateriali. Reinterpretare la Rivoluzione conservatrice\u201d ile tan\u0131d\u0131m. Kendisi \u00fcretken ve gen\u00e7 akademisyen olarak \u00e7al\u0131\u015fmalar\u0131na Perugia \u00dcniversitesi\u2019nde devam ediyor. Di\u011fer eserleri de ilgi \u00e7ekici. Nihil Medium. Carl Schmitt tra passato e futuro (Nihil Medium: Carl Schmitt between past and future), Morlacchi, Perugia 2024: Prima… Continue reading →<\/span><\/a><\/span><\/p>\n","protected":false},"author":1,"featured_media":2134,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[58,1],"tags":[],"class_list":["post-2131","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gorus","category-roportajlar"],"yoast_head":"\nOrazio Maria Gnerre: Heidegger\u2019i muhafazak\u00e2r devrimci yapan \u015fey teknoloji meselesine bak\u0131\u015f\u0131d\u0131r - Eren Ye\u015filyurt<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/erenyesilyurt.com\/index.php\/2025\/02\/04\/orazio-maria-gnerre-heideggeri-muhafazakar-devrimci-yapan-sey-teknoloji-meselesine-bakisidir\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Orazio Maria Gnerre: Heidegger\u2019i muhafazak\u00e2r devrimci yapan \u015fey teknoloji meselesine bak\u0131\u015f\u0131d\u0131r - Eren Ye\u015filyurt\" \/>\n<meta property=\"og:description\" content=\"Orazio Maria Gnerre\u2019i\u00a0 muhafazakar devrimcili\u011fi merak edenler i\u00e7in temel ba\u015fvuru kaynaklar\u0131ndan birisi \u201cMateriali. 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