{"id":25341,"date":"2017-05-19T15:25:10","date_gmt":"2017-05-19T12:25:10","guid":{"rendered":"http:\/\/politeknik.org.tr\/\/?p=25341"},"modified":"2019-01-30T17:33:27","modified_gmt":"2019-01-30T14:33:27","slug":"modern-endustrinin-diyolojisi-uzerine-bir-deneme-ragip-varol","status":"publish","type":"post","link":"https:\/\/eonmeet.com\/pol\/modern-endustrinin-diyolojisi-uzerine-bir-deneme-ragip-varol\/","title":{"rendered":"Modern end\u00fcstrinin diyolojisi \u00fczerine bir deneme – Rag\u0131p Varol"},"content":{"rendered":"

Bilimsel d\u00fc\u015f\u00fcnce, insan\u0131n tekni\u011fe ihtiya\u00e7 duymas\u0131yla \u2013 ya da herhangi bir ihtiyac\u0131 \u00fczerinden geli\u015ferek \u2013 var olmad\u0131, h\u00e2lihaz\u0131rda kendi do\u011fas\u0131n\u0131n bir par\u00e7as\u0131yd\u0131. Aksi takdirde, dogmatizm kar\u015f\u0131s\u0131nda ba\u015far\u0131ya ula\u015fmas\u0131 m\u00fcmk\u00fcn olmazd\u0131 (Bug\u00fcn evrene Aristo\u2019nun feneriyle de\u011fil, Galileo\u2019nun teleskobuyla bak\u0131yoruz). Dolay\u0131s\u0131yla, ke\u015fif ve icat, her \u015feyden \u00f6nce k\u00e2\u015fif ile mucidin varl\u0131\u011f\u0131na ko\u015fullu ve \u2013ister bah\u015fedilmi\u015f ister evrilmi\u015f olsun \u2013 bu ger\u00e7eklik sayesinde bug\u00fcn modern bilim-teknik birikimini ya\u015fam\u0131n b\u00fct\u00fcn alanlar\u0131nda kullanabiliyoruz.[1]<\/strong><\/p>\n

Esasen bu ikisinin (dogmatik ile bilimsel) \u00e7at\u0131\u015fmas\u0131 (bkz. Engizisyon) tarih boyunca hayati olmakla birlikte, s\u00fcreklidir. Dolay\u0131s\u0131yla, g\u00fcn\u00fcm\u00fczde de b\u00fct\u00fcn yak\u0131c\u0131l\u0131\u011f\u0131yla mevcut olup, k\u0131r\u0131lma noktas\u0131 ku\u015fkusuz sanayi devrimleridir. Nitekim insanl\u0131\u011f\u0131n en temel \u00e7eli\u015fkisini emek-sermaye \u00e7eli\u015fkisi haline getiren makinele\u015fme ve bu olgunun sosyolojik ke\u015ffi, yaratt\u0131\u011f\u0131 toplumsal dalgalanmayla birlikte yerel olan her \u00e7eki\u015fmeyi k\u00fcreselle\u015ftirdi. Ba\u015fka bir deyi\u015fle, kapital d\u00fcnyay\u0131 pazar haline getirdik\u00e7e, her k\u00f6\u015fesi – farkl\u0131 bi\u00e7imlerde olsa da ayn\u0131 \u00f6z \u00fczerinden \u2013 itirazc\u0131larla doldu. Politik krizler, payla\u015f\u0131m sorununu do\u011furdu ve nihayet iki tane d\u00fcnya sava\u015f\u0131 gezegende y\u0131k\u0131ma u\u011framam\u0131\u015f yer b\u0131rakmad\u0131. 1950\u2019lere girildi\u011finde, ortada iki kutuplu bir d\u00fcnya vard\u0131 ve k\u0131rk y\u0131l s\u00fcren so\u011fuk sava\u015f, Berlin duvar\u0131n\u0131 b\u00fcy\u00fck bir pat\u0131rt\u0131yla y\u0131karken, \u00e7ok ge\u00e7meden muzaffer k\u00fcresel akt\u00f6r y\u0131ld\u0131zl\u0131 \u015fapkas\u0131yla reverans yaparak sahneye \u00e7\u0131kt\u0131, bir daha da inmedi.<\/p>\n

Ku\u015fkusuz b\u00fct\u00fcn bu s\u00fcre\u00e7, do\u011fal olarak her \u015feyi kazanan\u0131n\u0131n lehine d\u00f6n\u00fc\u015ft\u00fcrd\u00fc ve yeniden \u015fekillendirdi. Peki ka\u015fif ile mucit bu s\u0131rada nas\u0131l bir i\u015flev g\u00f6rd\u00fc? Cevab\u0131 i\u00e7in soruyu tersten soral\u0131m: dogmatizmin bu s\u00fcrecin galibine hizmetleri nelerdi? Asl\u0131nda kilise ile saray kar\u015f\u0131l\u0131kl\u0131 \u00f6zerklik ilan edeli \u00fc\u00e7 y\u00fcz y\u0131l ge\u00e7se de, aralar\u0131ndaki i\u015fbirli\u011finin mutlak\u0131yeti tart\u0131\u015f\u0131lmaz bir olgu olarak ge\u00e7erlili\u011fini koruyor. Nitekim T\u00fcrkiye\u2019deki siyasal islam\u0131n bug\u00fcn geldi\u011fi nokta da benzer \u015feyi s\u00f6yl\u00fcyor. Bu bak\u0131mdan, ad\u0131 liberalizm, fa\u015fizm ya da her neyse, s\u00f6z konusu toplumu hizaya \u00e7ekmek oldu\u011funda kapitalizmin b\u00fct\u00fcn enstr\u00fcmanlar\u0131 ayn\u0131 \u015fark\u0131y\u0131 \u00e7al\u0131yor. Dolay\u0131s\u0131yla, gezegenin son y\u00fczy\u0131l\u0131nda ya\u015fananlar, inan\u00e7, etnik milliyet\u00e7ilik gibi olgular\u0131n sistemin politik ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131lama a\u00e7\u0131s\u0131ndan hala hayati bir i\u015flev g\u00f6rd\u00fc\u011f\u00fcn\u00fc g\u00f6steriyor.\"\"<\/a><\/p>\n

Ne var ki, temel sorun dogmatizmin yaln\u0131zca politikada i\u00e7sel bir olgu olmas\u0131 de\u011fil. As\u0131l sorulmas\u0131 gereken, finans-kapitalin gericile\u015fmesi kavram\u0131n\u0131n ger\u00e7ekle \u00f6rt\u00fc\u015f\u00fcp \u00f6rt\u00fc\u015fmedi\u011fidir. Pe\u015finen, dogmatik bir evrenin temeline de\u011fi\u015fimi koyamayaca\u011f\u0131m\u0131za g\u00f6re, dogmatik kodlarla \u00e7al\u0131\u015ft\u0131r\u0131lan sistemlerin yenilik \u00fcretme becerisine sahip olmad\u0131\u011f\u0131n\u0131 s\u00f6yleyebiliriz. Buna \u2013 erken d\u00f6nemden \u2013 en tan\u0131d\u0131k ve \u00e7arp\u0131c\u0131 \u00f6rnek, Thomas Edison \u2013 Nicola Tesla ikili\u011fidir.[2]<\/strong> Bilim ve teknik, kendi ola\u011fan dinamiklerinin d\u0131\u015f\u0131nda bir misyon y\u00fcklendi\u011finde (kar etme, g\u00fcncel politik ihtiya\u00e7lar\u0131 kar\u015f\u0131lama, vb.), asli i\u015fleyi\u015f ve verimini yitiriyor. Nitekim bug\u00fcn T\u00fcrkiye\u2019deki gerici kampla\u015fman\u0131n sermaye ile ili\u015fkisi \u2013 i\u015fbirli\u011fi \u2013 incelendi\u011finde, ba\u015ftan a\u015fa\u011f\u0131 oligar\u015fik yap\u0131lanm\u0131\u015f bir kolektif emek s\u00f6m\u00fcr\u00fcs\u00fcn\u00fcn militarist ve dogmatik bir t\u00fcr ilkel ideoloji taraf\u0131ndan yeniden \u015fekillendirilmesinin, ortaya \u201cYeni T\u00fcrkiye\u201d adl\u0131 bir heyula \u00e7\u0131kard\u0131\u011f\u0131n\u0131 ve sacayaklar\u0131n\u0131 emek\u00e7inin omuzlar\u0131na, hatta gelecek ku\u015faklar\u0131n bor\u00e7land\u0131r\u0131lmas\u0131na oturttu\u011funu g\u00f6rebiliyoruz.[3]<\/strong><\/p>\n

Esasen bug\u00fcn\u00fcn Ar-Ge kavram\u0131n\u0131n i\u015flevinin de b\u00fcy\u00fck \u00f6l\u00e7ekte bak\u0131ld\u0131\u011f\u0131nda benzer bir dolay\u0131ma tabii oldu\u011fu a\u00e7\u0131kt\u0131r. Zira her \u015feyin ba\u015f\u0131nda \u00fcretici sistemler, s\u0131n\u0131rlar\u0131 ve disiplini borsa taraf\u0131ndan belirlenen bir optimumu referans alarak, y\u00fckl\u00fc faaliyetin verimini artt\u0131r\u0131c\u0131 tedbir ve yenilikler a\u00e7\u0131\u011fa \u00e7\u0131karmakla m\u00fckellef k\u0131l\u0131n\u0131yor. Geli\u015ftirilen teknoloji ku\u015fkusuz iyile\u015ftirici bir i\u015flev g\u00f6r\u00fcyor; ancak s\u0131nai fayda a\u00e7\u0131s\u0131ndan hayli yararl\u0131 olan bu ara\u015ft\u0131rmalar\u0131n, kolektif eme\u011fin \u015fartlar\u0131n\u0131 yumu\u015fatt\u0131\u011f\u0131n\u0131 s\u00f6ylemek zor. Tam da bu nedenle, i\u015flevi yaln\u0131zca yararl\u0131, ilerici de\u011fil. Zaten s\u00f6z konusu yarar\u0131n koordinatlar\u0131, \u00fcretim ara\u00e7lar\u0131n\u0131n m\u00fclkiyetini elinde bulunduran z\u00fcmre(lerin birli\u011fi) ve aralar\u0131ndaki payla\u015f\u0131m\u0131n yasalar\u0131n\u0131 d\u00fczenleyen komite(ler) taraf\u0131ndan belirleniyor.
\n\"\"<\/a><\/p>\n

Burada bir parantez a\u00e7mal\u0131y\u0131z. Teknolojik geli\u015fmeler insan refah\u0131n\u0131 ku\u015fkusuz artt\u0131r\u0131yor; ba\u015fka bir ifadeyle, teknoloji kavramsal olarak insan refah\u0131n\u0131 artt\u0131rmay\u0131 da kaps\u0131yor. Ancak bu kurulu sistemin bir pozitif sonucu de\u011fil, s\u00f6z konusu refah\u0131n bir arz-talep unsuru (meta) haline gelmi\u015f olmas\u0131ndan kaynaklan\u0131yor.[4]<\/strong> G\u00fcn\u00fcm\u00fczdeki cep telefonu teknolojisinin yaz\u0131l\u0131m piyasas\u0131yla b\u00fct\u00fcnle\u015ferek ortaya yepyeni bir talep manip\u00fclasyonu a\u00e7\u0131\u011fa \u00e7\u0131karmas\u0131, bu kurguyla da faaliyetlerini sunulan arz\u0131n niteli\u011fiyle kademeli olarak oynama y\u00f6ntemiyle y\u00fcr\u00fctmesi, belki de bug\u00fcn\u00fcn elektronik pazar\u0131n\u0131n en karl\u0131 finansal davran\u0131\u015f\u0131 olarak kar\u015f\u0131m\u0131za \u00e7\u0131k\u0131yor.<\/p>\n

\u00d6te yandan, asl\u0131nda b\u00fct\u00fcn bunlar\u0131n en can al\u0131c\u0131 sonucu, ortada devasa boyutlarda devinen ve g\u00fcn ge\u00e7tik\u00e7e daha fazla i\u00e7 i\u00e7e ge\u00e7en (kompleks end\u00fcstri), neredeyse her g\u00fcn b\u00fcnyesine yeni bir teknolojik yap\u0131 ekleyen k\u00fcresel \u00fcretim mekanizmas\u0131n\u0131n, ayn\u0131 \u00f6zveriyi \u00e7al\u0131\u015fma ya\u015fam\u0131n\u0131n d\u00fczenlenmesinde g\u00f6stermiyor olmas\u0131d\u0131r. Bunun \u2013 sistemin do\u011fas\u0131 kli\u015fesini derinle\u015ftirirsek – iki temel nedeni oldu\u011fu s\u00f6ylenebilir. Birincisi, yap\u0131lan fizibilite \u00e7al\u0131\u015fmalar\u0131nda personelin stat\u00fcs\u00fcn\u00fcn (labour cost) de\u011fi\u015fmemi\u015f olmas\u0131d\u0131r: bu sistemde bir \u015feyi maliyet olarak de\u011ferlendirirseniz, sergileyece\u011fi ilk davran\u0131\u015f onu minimize etmek olacakt\u0131r. Nitekim bunun T\u00fcrkiye gibi end\u00fcstrisini \u00fcretime de\u011fil finansa (s\u0131cak para) dayand\u0131ran \u00fclkelerdeki y\u0131k\u0131c\u0131 sonu\u00e7lar\u0131, ta\u015feron sistemi ve sendikas\u0131zla\u015fmad\u0131r.<\/p>\n

\u0130kinci yak\u0131c\u0131 neden, meslek alanlar\u0131n\u0131n par\u00e7alanmas\u0131d\u0131r. Ba\u015fka bir ifadeyle, g\u00f6rev tan\u0131mlar\u0131n\u0131n geni\u015fletilmesidir. G\u00fcn ge\u00e7tik\u00e7e birbiriyle daha fazla kesi\u015fen i\u015f kollar\u0131, meslek gruplar\u0131 aras\u0131nda gitgide daha fazla m\u00fc\u015fterek alan tan\u0131ml\u0131yor. Bu ilk bak\u0131\u015fta istihdam a\u00e7\u0131s\u0131ndan faydal\u0131 gibi g\u00f6r\u00fcnebilir; ancak b\u00fcy\u00fck resim tersini s\u00f6yl\u00fcyor. \u00c7\u00fcnk\u00fc s\u00f6z konusu istihdam faydas\u0131n\u0131n \u00f6nko\u015fulu sosyal devlettir, yani \u00e7al\u0131\u015fma ya\u015fam\u0131n\u0131n d\u00fczenlenmesinde i\u015fsizli\u011fin bir veri de\u011fil sorun oldu\u011fu idare disiplinidir. Bu bak\u0131mdan, h\u00e2lihaz\u0131rda kendi k\u00fcmesinde (ve alt k\u00fcmelerinde) ihtiya\u00e7tan hayli fazla say\u0131da yeti\u015ftirilen meslekta\u015flar, end\u00fcstride son derece k\u0131s\u0131tl\u0131 i\u015f imk\u00e2nlar\u0131yla kar\u015f\u0131 kar\u015f\u0131yayken, bir de b\u00fcy\u00fck \u00f6l\u00e7ekte kesi\u015fim k\u00fcmeleri a\u00e7\u0131\u011fa \u00e7\u0131k\u0131yor. Bunun sonucunda meslekta\u015flar aras\u0131 rekabet nedeniyle d\u00fc\u015f\u00fcr\u00fclen \u00fccretler, mesleklerin rekabeti ile daha da a\u015fa\u011f\u0131 \u00e7ekiliyor. Dahas\u0131, i\u015fe al\u0131nan personel kendi meslek alan\u0131yla birlikte bir\u00e7ok yan g\u00f6rev \u00fcstleniyor.<\/p>\n

B\u00fct\u00fcn bunlar, ortogonel bir b\u00fcy\u00fck resmin merkez noktas\u0131n\u0131 s\u00fcrekli \u015fi\u015firen, geriye kalan\u0131na ise d\u00f6n\u00fc\u015f\u00fcml\u00fc olarak hareketlilik (\u00e7at\u0131\u015fma-kaos ya da istikrar-dikta) enjekte eden ve s\u00f6z konusu kas\u0131l\u0131p gev\u015feme (economic pulse) hareketi sayesinde varl\u0131\u011f\u0131n\u0131 daimi k\u0131lan bir t\u00fcr pop-emperyal doktrin \u00fcretiyor.[5]<\/strong> Merkeze teknoloji \u00fcretimini ve pazarlanmas\u0131n\u0131 koyabilen yerle\u015fik a\u011f\u0131r sanayiler, bilimi kendi d\u00fcmen suyunda (Edisonizm) pop\u00fclerle\u015ftirerek uzun vadede kazan\u0131yor. Bununla birlikte, pop\u00fcler olana sempati duyman\u0131n bedeli, \u00e7evredeki \u00fclkelerde onu bir bi\u00e7imde kopyalayarak \u00f6deniyor. Kolan\u0131n ramazan reklamlar\u0131na \u00e7\u0131kmas\u0131 (k\u00fclt\u00fcrel pop\u00fclizm \u00fczerinden emperyalizm) ile ba\u015flayan yozla\u015fma, yava\u015f yava\u015f maskesini \u00e7\u0131kar\u0131yor ve – \u00fcretim de\u011fil – end\u00fcstriyel yozla\u015fma bazl\u0131 serbest piyasa ekonomilerine \u00fclkelerin i\u00e7-d\u0131\u015f siyasetini belirleme inisiyatifi tan\u0131n\u0131yor. Sonu\u00e7 olarak, bu s\u00fcreksiz durum k\u00fcresel istikrars\u0131zl\u0131klar\u0131 tetikliyor ve b\u00fcy\u00fck krizlerin sava\u015fla a\u015f\u0131lmas\u0131 (throw-back Thursday) se\u00e7ene\u011fi her daim devrede kal\u0131yor.<\/p>\n

Toparlarsak, end\u00fcstriyel geli\u015fmenin bilim-teknikle ili\u015fkisi incelenirken, her olgunun ayr\u0131 ayr\u0131 somutlanmas\u0131 (ve sosyal bilimin \u00f6nermeleri ile her a\u015famada b\u00fct\u00fcnle\u015fmesi) \u015fartt\u0131r. Aksi takdirde, bug\u00fcn kaydedilen hi\u00e7bir geli\u015fme temelde insan yarar\u0131n\u0131 hedef almayacakt\u0131r. Milyarlarca insan\u0131n yaln\u0131zca bir g\u00fcnde ortalama sekiz saat aktif olarak \u00e7al\u0131\u015ft\u0131\u011f\u0131, tasnif edilemez boyutlarda \u00fcretti\u011fi d\u00fcnyam\u0131z\u0131n \u00fc\u00e7te ikisinde halen temel insani problemlerin \u00e7\u00f6z\u00fclemiyor olmas\u0131n\u0131n nedeni budur. Teknolojik geli\u015fmenin \u00f6l\u00e7\u00fct\u00fc, \u0130sve\u00e7\u2019te kollar\u0131na \u00e7ip tak\u0131lan fabrika i\u015f\u00e7ileri olarak al\u0131nd\u0131\u011f\u0131 s\u00fcrece, bizi reelde herhangi bir ileri noktaya ta\u015f\u0131mayacakt\u0131r. \u00c7\u00f6z\u00fcm i\u00e7in son \u00fc\u00e7 y\u00fcz y\u0131l\u0131n daimi \u00e7eli\u015fkisinin her \u00f6l\u00e7ekte ve giri\u015fimde sorgulanmas\u0131 ve tart\u0131\u015f\u0131lmas\u0131 yetmeyebilir, ancak alg\u0131lardaki a\u011f\u0131rla\u015ft\u0131r\u0131lm\u0131\u015f perdenin kalkmas\u0131 ad\u0131na hayli \u00fcretici olaca\u011f\u0131 kesindir. Buradaki \u0131srar, diyolojik bir anlat\u0131n\u0131n \u00e7evrilip \u00e7evrilip yeniden yorumlanmas\u0131ndan \u00f6te, erdem ve kusurun ka\u015fifle mucide sirayetinin itiraf\u0131na, ancak bunun d\u00fcnya \u00fczerindeki b\u00fct\u00fcn sorunlara bahane olamayaca\u011f\u0131na olan inanca dairdir.<\/p>\n

Rag\u0131p Varol \/ Maden-Mineral M\u00fchendisi<\/strong><\/p>\n

[1]<\/strong> Frederic Lordon, \u201cKapitalizm, Arzu ve K\u00f6lelik\u201d adl\u0131 \u00e7al\u0131\u015fmas\u0131nda, \u201cbirinin arzusu, \u00f6b\u00fcrlerinin etkime g\u00fcc\u00fc ve bunlar\u0131n bir araya gelmesini belirleyen, \u00fccretli emek ili\u015fkilerinin yap\u0131s\u0131n\u0131n \u00fcr\u00fcn\u00fc olan duygular\u201ddan bahsederken, iki rasyonel unsurun alt\u0131n\u0131 \u00e7iziyor: \u00fccretli emek ve duygu antropolojisi. \u0130lki Marx, ikincisi Spinoza taraf\u0131ndan \u00e7al\u0131\u015f\u0131lan bu iki olgu, sosyal bilimin g\u00fcn\u00fcm\u00fcz toplumunu inceleme d\u00fcsturlar\u0131 aras\u0131nda ku\u015fkusuz en g\u00fc\u00e7l\u00fc doktrinlerdir.<\/p>\n

[2]<\/strong> Ampul\u00fcn mucidi olarak bilinen Edison, aslen bir fabrikat\u00f6rd\u00fc ve DC (do\u011fru ak\u0131m) ile elektrik iletimi konusunda ABD\u2019de b\u00fcy\u00fck bir a\u011f kurmay\u0131, bu sayede \u00f6nemli miktarda gelir elde etmeyi ama\u00e7l\u0131yordu. Tesla ise, enerji t\u00fcketim ve iletim maliyetlerini astronomik \u00f6l\u00e7\u00fclerde d\u00fc\u015f\u00fcren AC (alternatif ak\u0131m) sistemini icat etti (Bulu\u015flar\u0131n\u0131n neredeyse tamam\u0131, bug\u00fcn\u00fcn mekanik ve elektroni\u011fine temel te\u015fkil ediyor).<\/p>\n

[3]<\/strong> Osmangazi K\u00f6pr\u00fcs\u00fc, \u00dc\u00e7\u00fcnc\u00fc K\u00f6pr\u00fc, Kanal \u0130stanbul gibi \u00e7\u0131lg\u0131n projelerin maliyetleri, dolara endekslenen ge\u00e7i\u015f \u00fccretleri ve i\u015f bazl\u0131 vergilendirme y\u00f6ntemleriyle kar\u015f\u0131lan\u0131yor.<\/p>\n

[4]<\/strong> Edison\u2019\u0131n DC ampul\u00fc, Tesla\u2019n\u0131n AC ampul\u00fc ve floresan lambas\u0131 ile ayn\u0131 ihtiyac\u0131 kar\u015f\u0131lam\u0131\u015ft\u0131r. Aralar\u0131ndaki temel fark, ilkinin maksimum finansal fayda, ikincisinin maksimum tasarruf ama\u00e7l\u0131 end\u00fcstriyel \u00fcr\u00fcn olarak sunulmas\u0131d\u0131r.<\/p>\n

[5]<\/strong> ABD d\u0131\u015f politikas\u0131n\u0131 evrelere b\u00f6ld\u00fc\u011f\u00fcm\u00fczde, Baba Bush, Clinton, O\u011ful Bush, Obama yani Afganistan sava\u015f\u0131, bar\u0131\u015f d\u00f6nemi, Irak sava\u015f\u0131, bar\u0131\u015f d\u00f6nemi \u015feklinde bir tabloyla kar\u015f\u0131la\u015fmam\u0131z\u0131n nedeni, a\u015fa\u011f\u0131 yukar\u0131 budur. Bir bak\u0131ma, buradan Trump d\u00f6neminde Suriye\u2019de ne olacak sorusunun yan\u0131t\u0131 da dev\u015firilebilir.<\/p>\n","protected":false},"excerpt":{"rendered":"Bilimsel d\u00fc\u015f\u00fcnce, insan\u0131n tekni\u011fe ihtiya\u00e7 duymas\u0131yla \u2013 ya da herhangi bir ihtiyac\u0131…\n","protected":false},"author":2,"featured_media":40571,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"inline_featured_image":false,"footnotes":""},"categories":[4717,1991,4719],"tags":[3584,2547],"class_list":{"0":"post-25341","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-calisma-yasami","8":"category-yazilar","9":"category-ucretli-muhendisler-calisma-yasami","10":"tag-modern-endustri","11":"tag-ragip-varol"},"acf":[],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/posts\/25341","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/comments?post=25341"}],"version-history":[{"count":0,"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/posts\/25341\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/media\/40571"}],"wp:attachment":[{"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/media?parent=25341"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/categories?post=25341"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/eonmeet.com\/pol\/wp-json\/wp\/v2\/tags?post=25341"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}