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{"id":5637,"date":"2022-02-23T11:32:17","date_gmt":"2022-02-23T08:32:17","guid":{"rendered":"http:\/\/blog.ilem.org.tr\/?p=5637"},"modified":"2022-02-23T11:34:25","modified_gmt":"2022-02-23T08:34:25","slug":"kultur-endustrisi-uzerine-bir-degerlendirme","status":"publish","type":"post","link":"http:\/\/blog.ilem.org.tr\/kultur-endustrisi-uzerine-bir-degerlendirme\/","title":{"rendered":"K\u00fclt\u00fcr End\u00fcstrisi \u00dczerine Bir De\u011ferlendirme"},"content":{"rendered":"\n

Yazar: Rumeysa Toklu<\/p>\n\n\n\n

Ayd\u0131nlanma \u00e7a\u011f\u0131 olarak isimlendirilen 18. y\u00fczy\u0131l, insan\u0131n rasyonel cihetinin \u00f6n plana \u00e7\u0131kar\u0131ld\u0131\u011f\u0131 bir d\u00f6nemdir. Fakat 19. y\u00fczy\u0131la gelindi\u011finde insan\u0131n rasyonel ciheti Nietzsche, Darwin ve Freud taraf\u0131ndan tart\u0131\u015fmaya a\u00e7\u0131lm\u0131\u015ft\u0131r. Ayd\u0131nlanma d\u00fc\u015f\u00fcn\u00fcrlerinin ideallerine, Freud, Nietzsche ve Darwin\u2019in indirdi\u011fi darbelerden sonra 20. y\u00fczy\u0131lda, milyonlarca insan\u0131n hayat\u0131n\u0131 kaybetti\u011fi iki b\u00fcy\u00fck d\u00fcnya sava\u015f\u0131n\u0131n patlak vermesi, vah\u015fetten insanl\u0131\u011fa do\u011fru ilerleyen bir tarihin var olmad\u0131\u011f\u0131n\u0131 kan\u0131tlam\u0131\u015ft\u0131r. \u00d6yleyse 20. y\u00fczy\u0131l itibariyle, insan\u0131n bilin\u00e7li y\u00f6n\u00fcne vurgu yapmak beyhudedir. Art\u0131k \u00f6znenin \u00f6zneli\u011fi, kendi kendisini d\u00fc\u015f\u00fcnme edimi ile de\u011fil politik ve ekonomik s\u00fcre\u00e7lerle in\u015fa edilmektedir.<\/p>\n\n\n\n

\"\"
Theodor Adorno<\/sub><\/figcaption><\/figure><\/div>\n\n\n\n

20. y\u00fczy\u0131lda \u00f6znenin ekonomik ve politik s\u00fcre\u00e7lerle in\u015fa edildi\u011fini ifade eden isimlerden biri de Theodor Adorno\u2019dur. Adorno\u2019ya g\u00f6re Ayd\u0131nlanma ile beraber mitten ve b\u00fcy\u00fcden ar\u0131nd\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnen insano\u011flu, kapsay\u0131c\u0131 ak\u0131l vas\u0131tas\u0131yla tikel olan\u0131 paranteze alm\u0131\u015f ve ara\u00e7sal akl\u0131n iktidar\u0131yla mite yeniden d\u00f6nm\u00fc\u015ft\u00fcr. Adornocu \u00e7er\u00e7eveden bak\u0131ld\u0131\u011f\u0131nda akl\u0131n ara\u00e7sal kullan\u0131m\u0131, Francisco Goya\u2019n\u0131n kendi \u00e7ocuklar\u0131n\u0131 yiyen Sat\u00fcrn tablosu kadar deh\u015fet vericidir. Ancak bu durum, deh\u015fet verici olmakla birlikte bir hakikati de sergiler. T\u0131pk\u0131 Sat\u00fcrn\u2019\u00fcn, taht\u0131ndan olma korkusuyla kendi \u00e7ocuklar\u0131n\u0131 midesine hapsetmesi gibi Ayd\u0131nlanmac\u0131 ak\u0131l da ara\u00e7sal olmayan her \u015feyi midesine indirerek hapsetmi\u015ftir. B\u00f6ylelikle insanl\u0131\u011f\u0131 mitten ve b\u00fcy\u00fcden ar\u0131nd\u0131rarak, \u00f6zg\u00fcrle\u015fmeyi ve mutlulu\u011fu vaat eden Ayd\u0131nlanmac\u0131 ak\u0131l, \u00f6zg\u00fcrl\u00fc\u011fe ve mutlulu\u011fa giden yolu kendi elleriyle kapatm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

<\/p>Adorno\u2019ya g\u00f6re k\u00fclt\u00fcr end\u00fcstrisi bahsi ge\u00e7en kanallar yoluyla kendi propagandas\u0131n\u0131 yaparak, bireylerin kendi akl\u0131n\u0131 kullanmas\u0131na ket vurmaktad\u0131r.<\/em><\/strong><\/cite><\/blockquote>\n\n\n\n

Ekonomik ve politik \u00e7\u0131karlar\u0131 do\u011frultusunda ara\u00e7sal kullan\u0131m\u0131 olmayan her \u015feyi paranteze alan Ayd\u0131nlanmac\u0131 ak\u0131l, yeni bir end\u00fcstriyi, k\u00fclt\u00fcr end\u00fcstrisini cisimle\u015ftirmi\u015ftir. K\u00fclt\u00fcr end\u00fcstrisi kavram\u0131, ilk kez Adorno ve Max Horkheimer\u2019\u0131n ortak \u00e7al\u0131\u015fmas\u0131 olan, Ayd\u0131nlanman\u0131n Diyalekti\u011fi<\/em> isimli eserde kullan\u0131lm\u0131\u015ft\u0131r. Adorno ve Horkhemier, bu kavramdan \u00f6nce kitle k\u00fclt\u00fcr\u00fc kavram\u0131n\u0131 kullanmay\u0131 tercih etmi\u015flerdir. Fakat kitle k\u00fclt\u00fcr\u00fc kavram\u0131, kitlelerin do\u011fal olarak meydana getirdi\u011fi bir k\u00fclt\u00fcre g\u00f6nderimde bulundu\u011fundan daha sonra bu kavram, k\u00fclt\u00fcr end\u00fcstrisi olarak de\u011fi\u015ftirilmi\u015ftir.<\/p>\n\n\n\n

\"\"<\/figure><\/div>\n\n\n\n

K\u00fclt\u00fcr end\u00fcstrisinin en temel i\u015flevi, bilinen \u015feylere yeni bir nitelik kazand\u0131rarak kitlelere sunmas\u0131d\u0131r. Eskinin yeniden \u00fcretimine dayanan bu k\u00fclt\u00fcr, yeni olana kar\u015f\u0131 mesafelidir. Bundan dolay\u0131d\u0131r ki k\u00fclt\u00fcr end\u00fcstrisi hen\u00fcz belirlenmemi\u015f olan her \u015feyi riskli bularak elemektedir. Fakat k\u00fclt\u00fcr end\u00fcstrisinin i\u015flevi sadece metalar\u0131 yeniden \u00fcretmekle s\u0131n\u0131rl\u0131 de\u011fildir. O, ayn\u0131 zamanda reklam, bo\u015f zaman ve e\u011flence kanallar\u0131n\u0131 kullanarak bu prototipe uygun bireyler \u00fcretir.<\/p>\n\n\n\n

Adorno\u2019ya g\u00f6re k\u00fclt\u00fcr end\u00fcstrisi bahsi ge\u00e7en kanallar yoluyla kendi propagandas\u0131n\u0131 yaparak, bireylerin kendi akl\u0131n\u0131 kullanmas\u0131na ket vurmaktad\u0131r. Bu durum, Adorno\u2019nun k\u00fclt\u00fcr end\u00fcstri isimli eserinde, Kant\u00e7\u0131 \u015fematizm ile ili\u015fkilendirilerek a\u00e7\u0131klanm\u0131\u015ft\u0131r. Bu a\u00e7\u0131klamaya g\u00f6re, Kant\u00e7\u0131 dizgede \u00f6zneye ait olan temsillerin bir bilin\u00e7te birle\u015ftirilmesi g\u00f6revi, k\u00fclt\u00fcr end\u00fcstrisi taraf\u0131ndan ele ge\u00e7irilir ve b\u00f6ylece anlama yetisi k\u00fclt\u00fcr end\u00fcstrisi taraf\u0131ndan k\u00f6reltilir.<\/p>\n\n\n\n

Adorno, Otoritaryen Ki\u015filik \u00dczerine<\/em> isimli eserinde k\u00fclt\u00fcr end\u00fcstrisinin bu manip\u00fclatif tavr\u0131 ile Hitler fa\u015fizmi aras\u0131nda bir ili\u015fki kurar. Ona g\u00f6re hem fa\u015fizmin hem de k\u00fclt\u00fcr end\u00fcstrisinin karakteri, anlama \u00fczerine de\u011fil, uyum sa\u011flama \u00fczerine kuruludur. Bu ba\u011flamda bireylerin birey olarak kabul edilmesi, k\u00fclt\u00fcr end\u00fcstrisine uyum sa\u011flamalar\u0131 ile ili\u015fkilidir. Fakat bu noktada sisteme uyum sa\u011flaman\u0131n iradi bir mesele olmad\u0131\u011f\u0131n\u0131 da g\u00fcndeme ta\u015f\u0131mak gerekir. <\/p>\n\n\n\n

<\/p>K\u00fclt\u00fcr end\u00fcstrisinin en temel i\u015flevi, bilinen \u015feylere yeni bir nitelik kazand\u0131rarak kitlelere sunmas\u0131d\u0131r. <\/em><\/strong><\/cite><\/blockquote>\n\n\n\n

K\u00fclt\u00fcr end\u00fcstrisinde bireylerin sisteme uyum sa\u011flamalar\u0131, tahakk\u00fcm ili\u015fkileri ile tesis edilir. Bu tahakk\u00fcm ili\u015fkilerini tesis etmenin en iyi yolu sinema, e\u011flence ve bo\u015f zaman kanallar\u0131n\u0131 kullanmakt\u0131r. Nitekim k\u00fclt\u00fcr end\u00fcstrisinin kurnazl\u0131\u011f\u0131 da burada ortaya \u00e7\u0131kar. Mekanikle\u015fmi\u015f emek s\u00fcre\u00e7lerinden bunalan i\u015f\u00e7iler, e\u011flence yoluyla bu s\u00fcre\u00e7le ba\u015f etmeye \u00e7al\u0131\u015f\u0131rlar. Fakat fark\u0131nda olmaks\u0131z\u0131n bu zaman diliminde de t\u00fcketiciye d\u00f6n\u00fc\u015ft\u00fcr\u00fclerek \u00fcretim s\u00fcre\u00e7lerine dahil edilirler.<\/p>\n\n\n\n

\"\"<\/figure><\/div>\n\n\n\n

Bo\u015f zaman aktivitesi olan sinema da e\u011flence ile benzer bir i\u015fleve sahiptir. Bireylerin fark\u0131nda olmaks\u0131z\u0131n sisteme adapte edilmesini sa\u011flayan sinema, anlama yetisini k\u00f6reltmek i\u00e7in kullan\u0131l\u0131r. Bundan dolay\u0131d\u0131r ki beyaz perdedeki filmler, izleyicinin neden-sonu\u00e7 ili\u015fkisi kurmas\u0131na engel olacak \u015fekilde planlan\u0131r. Sineman\u0131n seyircinin \u00fczerinde kurdu\u011fu tahakk\u00fcm\u00fcn g\u00fczel bir \u00f6zetini Walter Benjamin\u2019in Duhamel\u2019den aktard\u0131\u011f\u0131 \u015fu ifadede bulabiliriz: \u201cArt\u0131k d\u00fc\u015f\u00fcnmek istedi\u011fimi d\u00fc\u015f\u00fcnemiyorum. D\u00fc\u015f\u00fcncelerimin yerini devingen g\u00f6r\u00fcnt\u00fcler ald\u0131.\u201d<\/p>\n\n\n\n

Son tahlilde Adorno\u2019ya g\u00f6re k\u00fclt\u00fcr end\u00fcstrisi, bireylerin tercihlerini manip\u00fcle ederek Ayd\u0131nlanmac\u0131 idealler olan \u00f6zg\u00fcrl\u00fc\u011fe ve mutlulu\u011fa giden yolu yine Ayd\u0131nlanmac\u0131 akl\u0131 kullanarak kapam\u0131\u015ft\u0131r. B\u00f6ylece bireylerin kendilerini ger\u00e7ekle\u015ftirmesi olduk\u00e7a g\u00fc\u00e7 bir hale gelmi\u015ftir.<\/p>\n\n\n\n

\n\n\n\n

Kaynak\u00e7a<\/strong><\/p>\n\n\n\n

Theodor W. Adorno, Otoritaryen Ki\u015filik \u00dcst\u00fcne-Niteliksel \u0130deoloji \u0130ncelemeleri, <\/em>\u00e7ev. Do\u011fan \u015eahiner, (Say Yay\u0131nlar\u0131, 2011).<\/p>\n\n\n\n

Theodor W. Adorno, K\u00fclt\u00fcr End\u00fcstrisi-K\u00fclt\u00fcr Y\u00f6netimi<\/em>, \u00e7ev. Nihat \u00dclner, Mustafa T\u00fczel, El\u00e7in Gen, (\u0130leti\u015fim Yay\u0131nlar\u0131, 2007).<\/p>\n\n\n\n

Walter Benjamin, Pasajlar,<\/em> \u00e7ev. Ahmet Cemal, (Yap\u0131 Kredi Yay\u0131nlar\u0131: 2018).<\/p>\n\n\n\n

\n
\n
\"\"
Rumeysa Toklu<\/em><\/strong>
2021 y\u0131l\u0131nda \u0130stanbul Medeniyet \u00dcniversitesi, Felsefe b\u00f6l\u00fcm\u00fcnde lisans e\u011fitimini tamamlad\u0131. Hali haz\u0131rda ayn\u0131 \u00fcniversitede y\u00fcksek lisans e\u011fitimine devam etmektedir. Ayn\u0131 zamanda \u0130lem 3. Kademe olarak \u0130lem b\u00fcnyesinde e\u011fitim g\u00f6rmektedir.<\/figcaption><\/figure><\/div>\n\n\n\n

<\/p>\n<\/div>\n\n\n\n

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

Ayd\u0131nlanma \u00e7a\u011f\u0131 olarak isimlendirilen 18. y\u00fczy\u0131l, insan\u0131n rasyonel cihetinin \u00f6n plana \u00e7\u0131kar\u0131ld\u0131\u011f\u0131 bir d\u00f6nemdir. Fakat 19. y\u00fczy\u0131la gelindi\u011finde insan\u0131n rasyonel ciheti Nietzsche, Darwin ve Freud taraf\u0131ndan tart\u0131\u015fmaya a\u00e7\u0131lm\u0131\u015ft\u0131r. Ayd\u0131nlanma d\u00fc\u015f\u00fcn\u00fcrlerinin ideallerine, Freud, Nietzsche ve Darwin\u2019in indirdi\u011fi darbelerden sonra 20. y\u00fczy\u0131lda, milyonlarca insan\u0131n hayat\u0131n\u0131 kaybetti\u011fi iki b\u00fcy\u00fck d\u00fcnya sava\u015f\u0131n\u0131n patlak vermesi, vah\u015fetten insanl\u0131\u011fa do\u011fru ilerleyen bir tarihin var olmad\u0131\u011f\u0131n\u0131 kan\u0131tlam\u0131\u015ft\u0131r. \u00d6yleyse 20. y\u00fczy\u0131l itibariyle, insan\u0131n bilin\u00e7li y\u00f6n\u00fcne vurgu yapmak beyhudedir. Art\u0131k \u00f6znenin \u00f6zneli\u011fi, kendi kendisini d\u00fc\u015f\u00fcnme edimi ile de\u011fil politik ve ekonomik s\u00fcre\u00e7lerle in\u015fa edilmektedir.<\/p>\n","protected":false},"author":1,"featured_media":5638,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[1108],"tags":[1504,140,468,1503,1502,1506],"yoast_head":"\nK\u00fclt\u00fcr End\u00fcstrisi \u00dczerine Bir De\u011ferlendirme - \u0130LEM Blog<\/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:\/\/blog.ilem.org.tr\/kultur-endustrisi-uzerine-bir-degerlendirme\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"K\u00fclt\u00fcr End\u00fcstrisi \u00dczerine Bir De\u011ferlendirme - \u0130LEM Blog\" \/>\n<meta property=\"og:description\" content=\"Ayd\u0131nlanma \u00e7a\u011f\u0131 olarak isimlendirilen 18. y\u00fczy\u0131l, insan\u0131n rasyonel cihetinin \u00f6n plana \u00e7\u0131kar\u0131ld\u0131\u011f\u0131 bir d\u00f6nemdir. Fakat 19. y\u00fczy\u0131la gelindi\u011finde insan\u0131n rasyonel ciheti Nietzsche, Darwin ve Freud taraf\u0131ndan tart\u0131\u015fmaya a\u00e7\u0131lm\u0131\u015ft\u0131r. Ayd\u0131nlanma d\u00fc\u015f\u00fcn\u00fcrlerinin ideallerine, Freud, Nietzsche ve Darwin\u2019in indirdi\u011fi darbelerden sonra 20. y\u00fczy\u0131lda, milyonlarca insan\u0131n hayat\u0131n\u0131 kaybetti\u011fi iki b\u00fcy\u00fck d\u00fcnya sava\u015f\u0131n\u0131n patlak vermesi, vah\u015fetten insanl\u0131\u011fa do\u011fru ilerleyen bir tarihin var olmad\u0131\u011f\u0131n\u0131 kan\u0131tlam\u0131\u015ft\u0131r. \u00d6yleyse 20. y\u00fczy\u0131l itibariyle, insan\u0131n bilin\u00e7li y\u00f6n\u00fcne vurgu yapmak beyhudedir. 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