{"id":17591,"date":"2025-05-18T08:57:46","date_gmt":"2025-05-18T08:57:46","guid":{"rendered":"https:\/\/research.ddev.site\/?p=17591"},"modified":"2025-05-20T10:36:02","modified_gmt":"2025-05-20T10:36:02","slug":"vi-ahlak-surasi-sonuc-bildirgesi","status":"publish","type":"post","link":"https:\/\/rc.hku.edu.tr\/kimam\/vi-ahlak-surasi-sonuc-bildirgesi\/","title":{"rendered":"VI. Ahl\u00e2k \u015e\u00fbras\u0131 Sonu\u00e7 Bildirgesi"},"content":{"rendered":"
VI. AHL\u00c2K \u015e\u00dbRASI
\n\u201c\u00c7a\u011f\u0131n Meydan Okumalar\u0131 Kar\u015f\u0131s\u0131nda Ahl\u00e2k ve Din\u201d
\nSONU\u00c7 B\u0130LD\u0130RGES\u0130<\/strong><\/div>\n

VI. Ahl\u00e2k \u015e\u00fbras\u0131, T\u00fcrkiye Yazarlar Birli\u011fi, \u0130sl\u00e2m D\u00fc\u015f\u00fcnce Enstit\u00fcs\u00fc ve Hasan Kalyoncu \u00dcniversitesi \u0130sl\u00e2m Medeniyeti Uygulama ve Ara\u015ft\u0131rma Merkezi ortakl\u0131\u011f\u0131nda \u201c\u00c7a\u011f\u0131m\u0131z\u0131n Meydan Okumalar\u0131 Kar\u015f\u0131s\u0131nda Ahl\u00e2k ve Din\u201d temas\u0131yla Gaziantep\u2019te ger\u00e7ekle\u015ftirildi. \u00c7a\u011f\u0131n ahl\u00e2k ve anlam krizlerinin te\u015fhis edilmeye \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131 \u015e\u00fbrada, \u00e7a\u011f\u0131n meydan okumalar\u0131 kar\u015f\u0131s\u0131nda ahl\u00e2k ve dinin birbirinden kopar\u0131lmadan g\u00f6sterebilecekleri mukavemet ve cevap g\u00fcc\u00fc tespit edilmeye \u00e7al\u0131\u015f\u0131ld\u0131. Ahl\u00e2k\u0131n, hayat kurucu rol\u00fc, ahl\u00e2k, insan ve f\u0131trat ili\u015fkisi; onun genelde din, \u00f6zelde \u0130sl\u00e2m ile irtibat\u0131 meseleleri derinlemesine tahlil edildi. \u015e\u00fbrada \u00f6zellikle f\u0131trat\u0131ndan uzakla\u015fan insan; dinden ve hayattan kopmak suretiyle sadece akademik bir s\u00f6ylem alan\u0131na hapsolan ahl\u00e2k; cinsiyetsizle\u015ftirme projeleri, ahl\u00e2ktan kopan uluslararas\u0131 siyaset; sadece k\u00e2r\u0131 d\u00fc\u015f\u00fcnerek kendisini yap\u0131land\u0131ran ekonomik anlay\u0131\u015f; haz, konfor ve t\u00fcketim sarmal\u0131na s\u0131k\u0131\u015ft\u0131r\u0131lan toplum; herhangi ahl\u00e2k\u00ee bir de\u011fer \u00fcretemeyen mek\u00e2n ile her ge\u00e7en g\u00fcn \u00e7\u00f6z\u00fclmeye y\u00fcz tutan aile meseleleri derinlemesine ele al\u0131nd\u0131. \u00d6nemine binaen a\u00e7\u0131l\u0131\u015f panelinde dijitalle\u015fmeden kaynaklanan ahl\u00e2k\u00ee meydan okumalar \u00fczerinde duruldu. Dijital ekran uygarl\u0131\u011f\u0131nda g\u00f6rsel idrakin egemenli\u011finin insan\u0131 ne t\u00fcr bir idrak \u00f6l\u00fcm\u00fcyle kar\u015f\u0131 kar\u015f\u0131ya b\u0131rakt\u0131\u011f\u0131, g\u00f6rme bi\u00e7imlerini nas\u0131l de\u011fi\u015ftirdi\u011fi, bilgi ve d\u00fc\u015f\u00fcnce toplumunu bir g\u00f6r\u00fcnt\u00fc ve g\u00f6steri\u015f toplumuna nas\u0131l d\u00f6n\u00fc\u015ft\u00fcrd\u00fc\u011f\u00fc sorular\u0131 \u00fczerinde durulmu\u015f ve \u0130sl\u00e2m\u2019\u0131n sundu\u011fu hay\u00e2 ahl\u00e2k\u0131yla yeni bir dirili\u015fin imkanlar\u0131 ele al\u0131nm\u0131\u015ft\u0131r. Bu meseleleri konu\u015fmaya ba\u015flamak i\u00e7in, \u00f6ncelikle iki y\u0131la yak\u0131nd\u0131r b\u00fct\u00fcn insanl\u0131\u011f\u0131n en b\u00fcy\u00fck ahl\u00e2k ve vicdan imtihan\u0131na tabi tutuldu\u011fu Gazze \u00fczerinden kendisini muhasebeye \u00e7ekmesi gerekti\u011fi vurgulanm\u0131\u015ft\u0131r.<\/p>\n

2009 y\u0131l\u0131nda Ahl\u00e2k \u015e\u00fbras\u0131 gelene\u011fini ba\u015flatan ve ge\u00e7en y\u0131l vefat eden D. Mehmet Do\u011fan\u2019\u0131n aziz h\u00e2t\u0131ras\u0131na ithaf edilen VI. Ahl\u00e2k \u015e\u00fbras\u0131nda \u015fu neticelere var\u0131lm\u0131\u015ft\u0131r:
\n1.Ayd\u0131nlanmayla sek\u00fclerle\u015fen Bat\u0131 d\u00fc\u015f\u00fcncesi ve tecr\u00fcbesi, postmodern \u00e7a\u011fda haz ve t\u00fcketimi merkeze alan bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne evrilmi\u015f; bu s\u00fcre\u00e7, k\u00fcreselle\u015fme ve dijitalle\u015fmenin etkisiyle t\u00fcm toplumlar\u0131 ku\u015fatm\u0131\u015ft\u0131r. Bireycilik, haz ve t\u00fcketim k\u00fclt\u00fcr\u00fc, insan\u0131n manev\u00ee y\u00f6n\u00fcn\u00fc g\u00f6lgede b\u0131rak\u0131rken; k\u00f6t\u00fcl\u00fck daha g\u00f6r\u00fcn\u00fcr ve bula\u015f\u0131c\u0131 hale gelmi\u015ftir. Modern bilim ve teknolojinin tekelle\u015fmesi s\u00f6z konusu ahl\u00e2k krizinin d\u00fcnyan\u0131n tamam\u0131na yay\u0131lmas\u0131na sebebiyet vermi\u015ftir. Bu krizin k\u00f6keninde ahl\u00e2k\u0131n temelini olu\u015fturan metafizikten mahrumiyet vard\u0131r. Yarat\u0131c\u0131n\u0131n merkezden \u00e7\u0131kar\u0131ld\u0131\u011f\u0131, ahl\u00e2k\u00ee ilke ve faz\u00eeletlerin g\u00f6receli\u011fe teslim edildi\u011fi bir d\u00fcnyada, \u00e7\u00f6z\u00fcm de\u011fil krizlerin ve zulm\u00fcn \u00fcretilmekte oldu\u011fu art\u0131k fark edilmelidir.<\/p>\n

2.\u0130sl\u00e2m\u2019\u0131n t\u00fcm meydan okumalara cevap \u00fcretebilecek bir ahl\u00e2k \u00f6z\u00fcne ve g\u00fc\u00e7l\u00fc bir metafizik kayna\u011fa sahip olmas\u0131na ra\u011fmen, \u0130sl\u00e2m d\u00fcnyas\u0131nda da gaye, anlam ve ahl\u00e2k krizinin ya\u015fand\u0131\u011f\u0131 bir ger\u00e7ektir. Bu kriz, M\u00fcsl\u00fcman ilim adamlar\u0131 ve m\u00fctefekkirler taraf\u0131ndan sahici ve ku\u015fat\u0131c\u0131 bir ahl\u00e2k sistemi geli\u015ftirilememesiyle daha da derinle\u015fmektedir. Ahl\u00e2k\u0131 yaln\u0131zca kelam, f\u0131k\u0131h ya da tasavvufun bir alt ba\u015fl\u0131\u011f\u0131 olarak de\u011fil; bu ilimlerin merkezine yerle\u015fmi\u015f kurucu yap\u0131 ta\u015f\u0131 olarak d\u00fc\u015f\u00fcnmek gerekir. Ahl\u00e2k, hayat\u0131n, f\u0131trat\u0131n, dinin ve ilmin merkezinde yeniden konumland\u0131r\u0131lmal\u0131d\u0131r. Sadece bir bilgi alan\u0131, bir davran\u0131\u015f normu de\u011fil, M\u00fcsl\u00fcmanlar i\u00e7in varolu\u015fsal kabul edilmeli, yaln\u0131zca bir kemal meselesi de\u011fil, bir beka olarak g\u00f6r\u00fclmelidir.<\/p>\n

3.Ahl\u00e2k krizi s\u00f6ylemi hemen her d\u00f6nemde siyasalla\u015ft\u0131r\u0131lm\u0131\u015f ve siyasi kavgalar\u0131n arac\u0131 haline gelmi\u015ftir. Bu nedenle ahl\u00e2k\u00ee durumun ger\u00e7ek\u00e7i bir resmi \u00e7ekilmek yerine, kendi pozisyonunu besleyici, kar\u015f\u0131t g\u00f6r\u00fc\u015f\u00fc de ele\u015ftirmeye imk\u00e2n verici tav\u0131rlar benimsenmi\u015ftir. Siyasi ideolojilerden ayr\u0131\u015ft\u0131r\u0131lmad\u0131\u011f\u0131 s\u00fcrece ahl\u00e2k krizinin ger\u00e7ek\u00e7i bir analizini yapmak m\u00fcmk\u00fcn de\u011fildir. Osmanl\u0131 son d\u00f6neminde de bug\u00fcn de h\u00e2l\u00e2 g\u00f6rd\u00fc\u011f\u00fcm\u00fcz ve belki de bu co\u011frafyan\u0131n kaderi olan sek\u00fcler-dindar \u00e7at\u0131\u015fmas\u0131, ahl\u00e2k krizine dair tart\u0131\u015fmalar\u0131 yoldan \u00e7\u0131kar\u0131c\u0131 niteliktedir. Her iki cephenin de endi\u015feleri, hassasiyetleri, \u00fcmitleri, hedefleri, siyas\u00ee-ahl\u00e2k\u00ee-hukuk\u00ee her tart\u0131\u015fman\u0131n seyrini etkilemektedir. Art\u0131k her iki taraf\u0131n da niceliksel \u00e7o\u011funlu\u011funa g\u00fcvenemeyece\u011fi bir say\u0131sal g\u00fcce sahip oldu\u011fu d\u00fc\u015f\u00fcn\u00fclmeli ve bunu \u00e7at\u0131\u015fma alan\u0131ndan \u00e7\u0131kar\u0131p kolektif bir hareket bi\u00e7imine \u00e7evirmenin yollar\u0131 \u00fczerinde emek verilmelidir. S\u00f6z konusu hassasiyete sahip bir vizyonla sivil toplum, entelekt\u00fceller ve devlet i\u015f birli\u011fi yaralara \u00e7are olabilecektir.<\/p>\n

4.Zaman zaman ahl\u00e2k krizi \u0131srarla dinle ili\u015fkilendirilmektedir. Bu, \u201cahl\u00e2k krizinin esas sebebinin dinden uzakla\u015fmas\u0131 oldu\u011fu\u201d \u015feklinde dini y\u00fcceltici veya \u201cdin\u00ee yap\u0131lar\u0131n ahl\u00e2k\u00ee ikiy\u00fczl\u00fcl\u00fck ve istismara yol a\u00e7t\u0131\u011f\u0131\u201d \u015feklindeki dini ele\u015ftirici tarzdad\u0131r. Meseleyi b\u00f6yle bir ikileme sokman\u0131n dine de ahl\u00e2ka da bir faydas\u0131 yoktur. Art\u0131k ahl\u00e2k meselesinin din\u00ee\/ilm\u00ee\/felsef\u00ee\/hukuk\u00ee bir zeminde b\u00fct\u00fcnl\u00fck i\u00e7inde de\u011ferlendirilmesi daha do\u011fru g\u00f6r\u00fcnmektedir.<\/p>\n

5.Binaenaleyh yeni bir ilm-i ahl\u00e2k in\u015fas\u0131n\u0131n, \u0130slam d\u00fc\u015f\u00fcncesinde metaetik ve fenomenoloji temelli bir yakla\u015f\u0131m\u0131 gerektirdi\u011fi; iman, ibadet ve ahl\u00e2k boyutlar\u0131n\u0131 b\u00fct\u00fcnc\u00fcl bir anlay\u0131\u015fla yeniden in\u015fas\u0131n\u0131 zaruri k\u0131ld\u0131\u011f\u0131; \u0130slam d\u00fc\u015f\u00fcncesinin klasik disiplinleriyle modern bilgi alanlar\u0131n\u0131 b\u00fct\u00fcnle\u015ftiren disiplinler aras\u0131 bir paradigma geli\u015ftirmesi ve meseleleri sadece makro \u00f6l\u00e7\u00fcde de\u011fil, mikro \u00f6l\u00e7\u00fcde de anlamland\u0131rmaya ve \u00e7\u00f6zmeye ili\u015fkin kapasiteye sahip olmas\u0131 gerekti\u011fi \u00fczerinde d\u00fc\u015f\u00fcn\u00fclmelidir.<\/p>\n

6.Cinsiyetin ve haysiyetin korunmas\u0131; insan\u0131n mahremiyetine, bedenine ve f\u0131trat\u0131na h\u00fcrmetin ayr\u0131lmaz par\u00e7as\u0131d\u0131r. Bu sayg\u0131, insanl\u0131\u011f\u0131n bekas\u0131 i\u00e7in zaruridir. \u0130nsan\u0131n cinsel arzu, g\u00fcd\u00fc ve d\u00fcrt\u00fcler \u00fczerinden tan\u0131mlanmas\u0131 ve bu mahut tan\u0131m\u0131n bir kimli\u011fe d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi, bu kimli\u011fin bir ideolojiye d\u00f6n\u00fc\u015ferek bilimi, hukuku, sanat\u0131, medyay\u0131 hatta dini bask\u0131layan bir meydan okumaya d\u00f6n\u00fc\u015fmesi asla kabul edilemez. Bu konu sadece ahl\u00e2k\u00ee bir mesele olarak de\u011fil, insan\u0131n, ailenin ve toplumun istikbal ve istiklal meselesi olarak ele al\u0131nmal\u0131 ve bu konuda topyekun m\u00fccadele verilmelidir.<\/p>\n

7.\u00c7o\u011fu zaman b\u00fct\u00fcn din\u00ee ve ahl\u00e2k\u00ee tart\u0131\u015fmalar\u0131n sadece kad\u0131n, namus ve mahremiyet \u00fczerinden y\u00fcr\u00fct\u00fclmesi pek \u00e7ok yanl\u0131\u015f\u0131 i\u00e7ermektedir. Bu husus, kad\u0131nlar ve gen\u00e7ler nazar\u0131nda bir din yorgunlu\u011funa sebep olmaktad\u0131r. D\u0131\u015flay\u0131c\u0131, su\u00e7lay\u0131c\u0131, yok say\u0131c\u0131, \u00e7a\u011f\u0131n h\u00e2kim s\u00f6ylemleri ve meydan okumalar\u0131n\u0131 ciddiyet ve hassasiyetle dikkate almay\u0131p onlar\u0131 yok say\u0131c\u0131 bir tavr\u0131n gelece\u011fi yoktur. Dinlemenin, dikkate alman\u0131n ama gerek\u00e7elendirerek cevap ve alternatifler sunman\u0131n \u00e7ok daha do\u011fru bir tav\u0131r olaca\u011f\u0131 unutulmamal\u0131d\u0131r.<\/p>\n

8.\u00dclkemizde bu y\u0131l\u0131n aileye dair meselelerin daha da \u00f6nemsenmesine vesile olabilmek \u00fczere aile y\u0131l\u0131 ilan edilmesi \u00f6nemlidir. Aile m\u00fcessesesinin bir varl\u0131k yasas\u0131, insanl\u0131k i\u00e7in beka yasas\u0131, insanlar\u0131n birbirini tamamlad\u0131\u011f\u0131 kemal yasas\u0131, sevgi ve rahmet yasas\u0131 olarak yeniden ele al\u0131nmas\u0131 bir zorunluluk arz etmektedir.<\/p>\n

9.Modern \u00e7a\u011fda k\u00f6t\u00fcl\u00fck, her vesileyle \u201cnormal\u201d ve \u201cgerekiyormu\u015f\u201d gibi sunulmakta; medya, sermaye ve ideolojiler eliyle yayg\u0131nla\u015ft\u0131r\u0131lmakta ve me\u015frula\u015ft\u0131r\u0131lmaktad\u0131r. Bilgeli\u011fin bilgiye, bilginin malumata indirgendi\u011fi; g\u00fcc\u00fcn algoritmalarla belirlendi\u011fi bir \u00e7a\u011fda, tefekk\u00fcr\u00fcn ve muhakemenin yerini sadece k\u00f6r bir itaat alabilir. Bu nedenle dijital d\u00fcnyan\u0131n do\u011furdu\u011fu ahl\u00e2k sorunlar\u0131na kar\u015f\u0131 \u015fuurlu, ele\u015ftirel ve ahl\u00e2k merkezli insan\u00ee bir varolu\u015f hali ka\u00e7\u0131n\u0131lmazd\u0131r. \u201cHilal Duvar\u0131\u201d gibi dijital savunma sistemleriyle bilgi ve g\u00f6r\u00fcnt\u00fc ak\u0131\u015f\u0131n\u0131 d\u00fczenlemek; y\u00fcksek strateji merkezleriyle bu \u00e7abalar\u0131 koordine etmek; sadece \u0130slam \u00e2lemi i\u00e7in de\u011fil, insanl\u0131k i\u00e7in belirecek umut \u0131\u015f\u0131\u011f\u0131 ad\u0131na zaruri g\u00f6r\u00fcnmektedir. Adaletin ikamesi, e\u015fitli\u011fin yayg\u0131nla\u015ft\u0131r\u0131lmas\u0131 ve bireysel yeteneklerin terbiye edilmesi ve bilgi ile donat\u0131lmas\u0131 ahl\u00e2k\u00ee krizleri asgari d\u00fczeye indirmeye imk\u00e2n haz\u0131rlamaktad\u0131r.<\/p>\n

10.K\u00fcresel iktisad\u00ee d\u00fczen, zenginli\u011fi elinde bulunduran toplumlarda duyars\u0131zl\u0131\u011fa; s\u00f6m\u00fcr\u00fcye maruz kalan toplumlarda ise ahl\u00e2k\u00ee d\u00fc\u015fk\u00fcnl\u00fc\u011fe yol a\u00e7maktad\u0131r. Her ge\u00e7en g\u00fcn kendisini tahkim eden uluslararas\u0131 siyasete nizamat veren bu d\u00fczenin ahl\u00e2k\u00eeli\u011fi her vesileyle sorgulanmal\u0131d\u0131r. Sadece k\u00e2r elde etme, onu maksimize etme h\u0131rs\u0131yla in\u015fa olunan ekonomik sistemlerin d\u00fcnyan\u0131n farkl\u0131 yerlerinde b\u00fcy\u00fck sefaletlere ve s\u00f6m\u00fcr\u00fcye sebep oldu\u011fu her t\u00fcrl\u00fc izahtan varestedir.<\/p>\n

11.Megakentlerin kurulu\u015funda \u015fehirle\u015fme, mimari, mek\u00e2n, ahl\u00e2k ili\u015fkisi gittik\u00e7e daha b\u00fcy\u00fck \u00f6nem arz etmekte ve t\u00fcm ili\u015fkileri ciddi \u015fekilde etkilemektedir. Evler, sokaklar, caddeler, binalar ve \u015fehirler insan-tabiat, insan-insan ve insan-toplum ili\u015fkisini yeniden ahl\u00e2k temelinde kuracak \u015fekilde tan\u0131mlanmal\u0131d\u0131r. Adil ve merhametli \u015fehirler; tesan\u00fcd\u00fc esas alan mahalleler; huzurlu ve mutlu aileler ancak g\u00fc\u00e7l\u00fc ahl\u00e2k\u00ee ilke ve ili\u015fkilerle kurulabilir, ya\u015fat\u0131labilir. \u015eehir in\u015fas\u0131nda ve \u015fehir \u0131slah\u0131 projelerinde bu konu \u00fczerinde ehemmiyetle durulmal\u0131d\u0131r.<\/p>\n

12.\u0130nsanl\u0131\u011f\u0131n gelece\u011fini etkisi alt\u0131na alaca\u011f\u0131 anla\u015f\u0131lan yapay zek\u00e2 teknolojisinin do\u011furaca\u011f\u0131 problemlerin insan, f\u0131trat ve ahl\u00e2k ekseninde ele al\u0131nmas\u0131 bir zorunluluk arz etmektedir. Yapay zek\u00e2 ile peki\u015fen dijital d\u00fcnya d\u00fczeninin ahl\u00e2k\u00ee normlar\u0131n bir\u00e7o\u011funu h\u00fck\u00fcms\u00fcz b\u0131rakma ihtimali vard\u0131r. Buradan hareketle VII. Ahl\u00e2k \u015e\u00fbras\u0131n\u0131n \u201cYapay Zek\u00e2, Dijitalle\u015fme, Ahl\u00e2k ve \u0130nsanl\u0131\u011f\u0131n Gelece\u011fi\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda yap\u0131lmas\u0131 kararla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r.<\/p>\n

13.\u015e\u00fbralarda konu\u015fulan t\u00fcm meselelerin bir \u00e7\u00f6z\u00fcme kavu\u015fabilmesi, \u00e7\u00f6z\u00fcmlerin anlaml\u0131 olabilmesi ve insana dair sorumluluklar\u0131n idrak edilebilmesi i\u00e7in t\u00fcm insanlar Gazze\u2019deki vah\u015fete asaletle kar\u015f\u0131 durmal\u0131d\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"

VI. AHL\u00c2K \u015e\u00dbRASI \u201c\u00c7a\u011f\u0131n Meydan Okumalar\u0131 Kar\u015f\u0131s\u0131nda Ahl\u00e2k ve Din\u201d SONU\u00c7 B\u0130LD\u0130RGES\u0130 VI. Ahl\u00e2k \u015e\u00fbras\u0131, T\u00fcrkiye Yazarlar Birli\u011fi, \u0130sl\u00e2m D\u00fc\u015f\u00fcnce Enstit\u00fcs\u00fc ve Hasan Kalyoncu\u2026<\/p>\n","protected":false},"author":0,"featured_media":17618,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[94,65],"tags":[],"class_list":["post-17591","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-haberler","category-ilanlar"],"acf":[],"_links":{"self":[{"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/posts\/17591","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/types\/post"}],"replies":[{"embeddable":true,"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/comments?post=17591"}],"version-history":[{"count":0,"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/posts\/17591\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/media\/17618"}],"wp:attachment":[{"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/media?parent=17591"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/categories?post=17591"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/rc.hku.edu.tr\/kimam\/wp-json\/wp\/v2\/tags?post=17591"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}