Salgın ve Zaman Ekonomisi

Varolu\u015fun en \u00f6nemli fakt\u00f6rlerinden biri olan zaman, ayn\u0131 zamanda insan\u0131n d\u00fcnyay\u0131 alg\u0131lay\u0131\u015f \u015feklinin ve toplumsall\u0131\u011f\u0131n\u0131n da \u00f6nemli bir etkenidir. Modern \u00f6ncesi d\u00f6nemdeki toplumlarda kozmolojik ve do\u011fal olaylar temelinde d\u00f6ng\u00fcsel olarak alg\u0131lanan zaman, sanayile\u015fme ve modernle\u015fmeyle beraber do\u011frusal bir kimlik kazanmaya ba\u015flam\u0131\u015f; g\u00f6k cisimlerinin d\u00fczenli ve d\u00f6ng\u00fcsel hareketleriyle beraber d\u00fc\u015f\u00fcn\u00fclmekten tecrit edilerek saat ve takvimin ellerine teslim edilmi\u015ftir.<\/p>\n\n\n\n

Modern \u00f6ncesi d\u00f6nemdeki tar\u0131ma dayal\u0131 arkaik toplumlar\u0131n mevsimsel ve g\u00fcnl\u00fck do\u011fal d\u00f6ng\u00fclerle olu\u015fturduklar\u0131 toplumsall\u0131klar\u0131, kapitalist sistem ve ara\u00e7larla beraber mekanik bir h\u00e2l almaya ba\u015flam\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Dini rit\u00fceller ya da t\u00f6renlerle yinelenen Mitsel Zaman, ar\u0131nma ve yeniden do\u011fma anlam\u0131nda modern d\u00f6nem \u00f6ncesi insan i\u00e7in, B\u00fcy\u00fck Zaman\u2019\u0131, \u00f6rnek olay\u0131 \u015fimdile\u015ftirdi\u011finden b\u00fcy\u00fck bir \u00f6nem arz etmektedir. Fakat, zaman\u0131n ussalla\u015ft\u0131r\u0131l\u0131p standartla\u015ft\u0131r\u0131ld\u0131\u011f\u0131 sanayi toplumlar\u0131nda zaman, bir \u00f6l\u00e7\u00fc birimi h\u00e2line gelmi\u015f ve eme\u011fin \u00f6l\u00e7\u00fclmesinde kullan\u0131lan bir ara\u00e7 kimli\u011fi kazanm\u0131\u015ft\u0131r. <\/p>\n\n\n\n

Peki, zaman\u0131n\u0131n alg\u0131lanma \u015feklindeki bu de\u011fi\u015fimin sebebi nedir?<\/strong><\/p>\n\n\n\n

\u201cAdvice to a Young Tradesman\u201d (1748) ba\u015fl\u0131kl\u0131 makalesinde \u201cvakit nakittir\u201d (Paragraf2) diyen Benjamin Franklin, modern d\u00f6nemdeki zaman alg\u0131s\u0131n\u0131n \u00fcretim-zaman ili\u015fkisi temelinde basit bir anlat\u0131m\u0131n\u0131 dile getirmi\u015ftir. Kurtulu\u015f (Salvation) i\u00e7in g\u00f6sterilen gayret ve bo\u015f durmadan, Tanr\u0131\u2019n\u0131n r\u0131zas\u0131n\u0131 kazanmak i\u00e7in s\u00fcrekli \u00e7al\u0131\u015fmay\u0131 gerektiren Protestan \u00e7al\u0131\u015fma ahlak\u0131yla beraber ereksel bir kimlik kazanan zaman, kitapl\u0131 dinler i\u00e7in iyi de\u011ferlendirilmesi, bo\u015fa \u201charcanmamas\u0131\u201d gereken bir olgudur. Bu durumu Max Weber \u015f\u00f6yle dile getirmektedir:<\/p>\n\n\n\n

Zaman\u0131 bo\u015fa harcama o halde b\u00fct\u00fcn g\u00fcnahlar\u0131n ilki ve ilkesel olarak en a\u011f\u0131r olan\u0131d\u0131r. Ya\u015fam s\u00fcresi, kendi mesle\u011fini d\u00fczg\u00fcn bi\u00e7imde yapmak i\u00e7in \u00e7ok k\u0131sa ve \u00e7ok de\u011ferlidir. \u201cBo\u015f konu\u015fma\u201d, \u201cl\u00fcks\u201d ve toplumsalla\u015fma vas\u0131tas\u0131yla zaman\u0131 bo\u015fa harcama, bizzat sa\u011fl\u0131k i\u00e7in zorunlu olan \u2013 6 ve en \u00e7ok 8 saate kadar \u2013 uykudan daha fazlas\u0131, ahlaki olarak mutlak \u015fekilde k\u0131nanmas\u0131 gereken \u015feylerdir. (2017:144)<\/p>\n\n\n\n

Di\u011fer bir de\u011fi\u015fle, \u201cWeber\u2019e g\u00f6re, bir \u00f6zdisiplin ve kendinden vazge\u00e7me tutumu olan, harcamay\u0131p tasarruf etme iste\u011fi Protestandan kapitaliste ge\u00e7mi\u015ftir.\u201d (Sennett, 2017: 119) Byung-Chul Han ise Weber\u2019in bu g\u00f6r\u00fc\u015f\u00fcn\u00fc \u015f\u00f6yle izah etmektedir:<\/p>\n\n\n\n

Max Weber Protestan \u00e7ilecili\u011finin kapitalizmin ruhunu \u00f6nceden \u015fekillendirdi\u011fini tespit eder. Bu \u00e7ilecilik, sermayenin olu\u015fumuna yol a\u00e7acak bir biriktirme zorunlulu\u011funda ifade bulmu\u015ftur. Ki\u015finin \u015fan ve \u015ferefine yaslanarak servetinin keyfini \u00e7\u0131karmas\u0131 k\u00fc\u00e7\u00fcmsenir. Sadece, daha fazla k\u00e2r etmek i\u00e7in s\u00fcrekli u\u011fra\u015fmak insan\u0131 dindar yapar\u2026\u201d (2018: 98)<\/p>\n\n\n\n

Dolay\u0131s\u0131yla; \u201cSanayicili\u011fin k\u00f6kleri onyedinci y\u00fczy\u0131l\u0131n bilimsel devriminde ve daha da gerilerde, onsekizinci y\u00fczy\u0131ldaki Protestanl\u0131kta yatar.\u201d (Kumar, 2013: 104).<\/p>\n\n\n\n

Arkaik toplumlardaki kozmolojik olaylara g\u00f6re d\u00fczenlenen \u201ci\u015f zaman\u0131\u201d, kapitalizmle beraber \u201ci\u015f disiplini\u201d ile yer de\u011fi\u015ftirmi\u015f ve bu durum, modern insan\u0131n bask\u0131c\u0131, s\u00f6m\u00fcr\u00fcc\u00fc ve hegemonik bir \u00e7al\u0131\u015fma hayat\u0131n\u0131n yapayl\u0131\u011f\u0131yla sonu\u00e7lanm\u0131\u015ft\u0131r. \u0130\u015f zaman\u0131n\u0131n Frederick Winslow Taylor\u2019\u0131n savundu\u011fu \u201cbilimsel y\u00f6ntem\u201d ilkelerince d\u00fczenlenmeye ba\u015flamas\u0131yla, \u00fcretim, emek ve zaman mekanikle\u015fmi\u015f; sanayile\u015fmi\u015f toplumlarda emek s\u00fcrecine dahil olan ki\u015filer, birim zaman uygulamas\u0131yla ekonomikle\u015ftirilmi\u015f zaman\u0131n k\u00f6lesi haline gelmi\u015ftir. K\u0131sa zamanda \u00e7ok i\u015f anlam\u0131ndaki bu yeni zaman ekonomisini Alfred Sohn-Rethel \u015f\u00f6yle a\u00e7\u0131klamaktad\u0131r:<\/p>\n\n\n\n

Daha 1903\u2019te, Shop Management <\/em>adl\u0131 kitab\u0131nda Taylor, \u201czamanet\u00fcd\u00fc, et\u00fct edilen i\u015fin ne kadar s\u00fcrd\u00fc\u011f\u00fcn\u00fc de\u011fil, ne kadar s\u00fcrmesi gerekti\u011fini <\/em>saptamam\u0131z\u0131 sa\u011fl\u0131yorsa amac\u0131na ula\u015fm\u0131\u015f olur\u201d demektedir. Ard\u0131ndan ilave eder: \u201cBunu ba\u015farman\u0131n en iyi yolu, asl\u0131nda kesin bir zamanlama yapman\u0131n neredeyse tek yolu, i\u015f\u00e7ilerin elindeki i\u015fi bile\u015fenlerine ay\u0131rmak ve her bir par\u00e7an\u0131n gerektirdi\u011fi s\u00fcreyi \u201cbirim zaman\u201d olarak tespit etmektir.\u201d Bir i\u015fin (birim cinsinden olsun olmas\u0131n) ne kadar s\u00fcrece\u011fine dair rastgele tespit edilmi\u015f bir s\u00fcreyi, sanki do\u011fan\u0131n ba\u011fr\u0131ndan mucizevi bir \u015fekilde t\u00fcretilmi\u015f ya da akl\u0131n bir kehanetiymi\u015f gibi kendi ba\u015f\u0131na ge\u00e7erli bir \u00f6l\u00e7\u00fct kabul etmek bilimsellik taslamaktan ba\u015fka bir \u015fey de\u011fildir ku\u015fkusuz! (2011: 165)<\/p>\n\n\n\n

Yani d\u00fczensiziklerle ba\u015fa \u00e7\u0131karak, \u00fcretimin \u00e7oklu\u011funu art\u0131rmak amac\u0131yla uygulanmaya ba\u015flayan bu zaman et\u00fctleri, \u00fcretimin vazge\u00e7ilmez bir yardak\u00e7\u0131s\u0131 haline gelirken ayn\u0131 zamanda zaman\u0131n da bir t\u00fcketim nesnesi haline gelmesine sebep olmu\u015flard\u0131r.<\/p>\n\n\n\n

Zaman\u0131n kapitalizmin alt\u0131nda eriyerek, kapitalist sistemin bir \u00e7ark\u0131 haline gelmesindeki \u00f6nemli etkenlerden bir ba\u015fkas\u0131 ise Fordizm\u2019dir. K\u0131saca montaj hatt\u0131 olarak a\u00e7\u0131klanabilecek bu sistem, Henry Ford taraf\u0131ndan k\u0131sa s\u00fcrede kitlesel bir \u00fcretim sa\u011flayabilmek amac\u0131yla geli\u015ftirilmi\u015ftir. Ford\u2019un amac\u0131n\u0131 Sohn-Rethel \u015f\u00f6yle a\u00e7\u0131klamaktad\u0131r:<\/p>\n\n\n\n

Ford\u2019un d\u00fc\u015f\u00fcncesi, tek bir araba modeline odaklanmakt\u0131: \u201cT modeli\u201d ad\u0131n\u0131 verdi\u011fi arac\u0131 bizzat tasarlarken, basitlik, bak\u0131m ve onar\u0131m kolayl\u0131\u011f\u0131, hafiflik, ve \u00e7ok ama\u00e7l\u0131 kullan\u0131m gibi k\u0131staslar\u0131 dikkate alm\u0131\u015ft\u0131. Ford, otomobil pazar\u0131n\u0131n s\u0131n\u0131rs\u0131z oldu\u011funu g\u00f6ren ilk ki\u015fiydi. Bunun i\u00e7in gereken tek ko\u015ful, fiyat\u0131n o d\u00f6nem i\u00e7in m\u00fcmk\u00fcn g\u00f6r\u00fcnen seviyeden daha d\u00fc\u015f\u00fck tutulmas\u0131yd\u0131. Di\u011fer otomobil \u00fcreticileri \u00e7e\u015fitli modellerde y\u00fcksek fiyatl\u0131 m\u00fcnferit arabalar tasarl\u0131yor, zengin z\u00fcmreden olu\u015fan k\u0131s\u0131tl\u0131 bir pazara hitap ediyordu. Ford\u2019un d\u00fc\u015f\u00fcn\u00fc\u015f bi\u00e7imini ise \u015fu \u00fcnl\u00fc s\u00f6z\u00fc \u00f6zetliyordu: \u201cBir m\u00fc\u015fteri istedi\u011fi renk otomobili sat\u0131n alabilir, siyah olmas\u0131 kayd\u0131yla. (2011: 170-171)<\/p>\n\n\n\n

Dolay\u0131s\u0131yla, Taylor taraf\u0131ndan geli\u015ftirilen zaman et\u00fctlerinin bir uzant\u0131s\u0131 olan Fordizm, i\u015f\u00e7iyi mekanik bir hat \u00fczerinde konumland\u0131rarak ona, bu hat \u00fczerinde bir g\u00f6rev tan\u0131mlam\u0131\u015ft\u0131r.<\/p>\n\n\n\n

\u00dcr\u00fcn\u00fcn belli bir par\u00e7as\u0131 ya da k\u0131sm\u0131yla ilgilenen bu i\u015f\u00e7ilerin kalifiyeli olmas\u0131 \u015fart\u0131 ortadan kalkt\u0131\u011f\u0131 i\u00e7in, i\u015f\u00e7ilerin ba\u015fka bir i\u015f\u00e7iyle de\u011fi\u015ftirilebilirli\u011fi m\u00fcmk\u00fcn k\u0131l\u0131nm\u0131\u015f ve emek kimliksizle\u015ftirilerek i\u015f\u00e7i de\u011fersizle\u015ftirilmi\u015ftir. Dolay\u0131s\u0131yla, \u201cvas\u0131fs\u0131z eme\u011fin standart mallar \u00fcretmek \u00fczere tek ama\u00e7l\u0131 makine ba\u015f\u0131nda i\u015fe ko\u015fuldu\u011fu Fordist kitlesel \u00fcretim \u00f6r\u00fcnt\u00fcs\u00fc\u201d (Kumar, 2013:59) i\u015fverenin k\u00e2r\u0131 i\u00e7in olu\u015fturulan kitlesel bir \u00fcretim anlam\u0131na gelmektedir. B\u00fct\u00fcn bunlar E.P. Thompson\u2019\u0131n \u201cTime, Work-Discipline and Industrial Capitalism\u201d ba\u015fl\u0131kl\u0131 makalesindeki \u201czaman art\u0131k para birimidir; ge\u00e7mez, harcan\u0131r\u201d (1967: 61) ifadeleriyle okundu\u011funda kapitalist sistemdeki zaman ve emek aras\u0131ndaki koordinasyon ihtiyac\u0131 a\u00e7\u0131k bir \u015fekilde g\u00f6r\u00fclebilmektedir.<\/p>\n\n\n\n

Tarihsel ba\u011flamda incelendi\u011finde ara\u00e7sal bir \u00f6zellik kazanan zaman, salg\u0131n d\u00f6neminde nas\u0131l bir i\u015flev kazanm\u0131\u015ft\u0131r?<\/strong><\/p>\n\n\n\n

K\u00fclt\u00fcrel ve toplumsal olaylarla do\u011frudan temas halinde olan birey, toplumsal olan\u0131n hem \u00f6znesi hem de nesnesi olarak d\u00fc\u015f\u00fcn\u00fclebilir. Emek ve \u00fcretimin bir k\u0131sm\u0131n\u0131n \u00f6zel alana hapsedildi\u011fi bu salg\u0131n d\u00f6neminde, zaman da k\u00fcresel olan bu olgudan etkilenmi\u015f ve \u00e7al\u0131\u015fan kesimi do\u011frudan ya da dolayl\u0131 olarak etkilemi\u015ftir. Farkl\u0131 meslek gruplar\u0131n\u0131 farkl\u0131 \u015fekillerde etkileyen bu salg\u0131n d\u00f6nemi, zaman ekonomisi ba\u011flam\u0131nda da de\u011fi\u015fikliklere yol a\u00e7m\u0131\u015ft\u0131r. Bu de\u011fi\u015fiklikler, \u015f\u00fcphesiz, daha fazla mesai ve daha fazla eme\u011fi i\u00e7ermektedir. Yol ve yeme\u011fe \u201charcanan zaman\u201d, \u00fcretimin evlere ta\u015f\u0131nmas\u0131 ile \u00fcretime tahsis edilmi\u015f, i\u015f\u00e7inin daha fazla mesai harcamas\u0131na sebep olmu\u015ftur. Sanayile\u015fmeyle beraber ussalla\u015ft\u0131r\u0131larak askeri bir kimlik kazand\u0131r\u0131lan zaman, bu salg\u0131n d\u00f6neminde de muhteris a\u00e7g\u00f6zl\u00fc kapitalist sistemin lehine kullan\u0131lm\u0131\u015f; i\u015fverenlerin \u00e7al\u0131\u015fanlar\u0131na bask\u0131c\u0131 ve s\u00f6m\u00fcrgen bir \u015fekilde yeni \u00e7al\u0131\u015fma planlamalar\u0131 yapmalar\u0131n\u0131 kolayla\u015ft\u0131rm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Kamusal alandaki sosyalli\u011fini yitiren bireyler, g\u00fcnl\u00fck ve do\u011fal olandan da uzakla\u015f\u0131nca, \u00f6zel alanda yabanc\u0131la\u015fm\u0131\u015f bir \u00fcretim s\u00fcrecine dahil edilmi\u015flerdir. \u00c7e\u015fitli ihtiya\u00e7lar i\u00e7in \u00f6zg\u00fclenen zaman, evden \u00e7al\u0131\u015fmak zorunda kalan insanlar\u0131n s\u0131rt\u0131na y\u00fcklenmi\u015f; bu da, \u00e7al\u0131\u015fanlar\u0131n eskisinden daha m\u00fcmasil, bask\u0131c\u0131 ve s\u00f6m\u00fcrgen bir zaman alg\u0131s\u0131n\u0131 deneyimlemelerine yol a\u00e7m\u0131\u015ft\u0131r. Kapitalist sistemde nitelli\u011fini kaybedip \u00f6l\u00e7\u00fc-birim anlam\u0131nda nicel bir \u00f6zellik kazanan zaman, hem evde hem de d\u0131\u015far\u0131da \u00e7al\u0131\u015fan ki\u015filer i\u00e7in, daha bunalt\u0131c\u0131 ve k\u0131s\u0131tlay\u0131c\u0131 bir hale gelmi\u015ftir. Toplant\u0131lar\u0131n daha s\u0131k yap\u0131ld\u0131\u011f\u0131, geri d\u00f6n\u00fctlerin ya da bildirilerin daha s\u0131k istendi\u011fi bu salg\u0131n d\u00f6nemi, zaman\u0131n yeniden d\u00fczenlenmesine ve ehlile\u015ftirilmesine yol a\u00e7m\u0131\u015ft\u0131r. Buna ek olarak, eril sistem taraf\u0131ndan kad\u0131nlara atanan ev ve bak\u0131m i\u015fleri, evden \u00e7al\u0131\u015fmak zorunda kalan kad\u0131nlar i\u00e7in bu salg\u0131n d\u00f6neminde \u201cs\u00fcrekli mevcut\u201d k\u0131l\u0131nm\u0131\u015f; kad\u0131nlar\u0131n ev ve bak\u0131m i\u015flerine harcad\u0131klar\u0131 zaman\u0131 da art\u0131rm\u0131\u015ft\u0131r. Yani, hem i\u015f y\u00fck\u00fcn\u00fcn hem de ev i\u015fleri y\u00fck\u00fcn\u00fcn artmas\u0131yla bu salg\u0131n d\u00f6neminden en olumsuz etkilenen grup kad\u0131nlar olmu\u015ftur.<\/p>\n\n\n\n

Peki, bir\u00e7ok ofis i\u015finin evden de yap\u0131labildi\u011fini g\u00f6steren bu salg\u0131n d\u00f6nemi salg\u0131n sonras\u0131 i\u015f hayat\u0131n\u0131 nas\u0131l etkileyebilir?<\/strong><\/p>\n\n\n\n

Ki\u015finin yemek yeme ya da ula\u015f\u0131m gibi belli faaliyetler i\u00e7in gereksinim duydu\u011fu s\u00fcreyi, i\u015f\u00e7iyi eve hapsederek \u00fcretime dahil eden bu k\u00fcresel olgu, ki\u015fiye daha fazla emek y\u00fckleyerek, ki\u015finin i\u015f y\u00fck\u00fcn\u00fc art\u0131rm\u0131\u015f ve diskalifiye edilebilecek i\u015f\u00e7iler oldu\u011funu sal\u0131k vermi\u015ftir. Yani, bu salg\u0131n d\u00f6nemiyle yeniden d\u00fczenlenen bu zaman ekonomisi, i\u015f\u00e7iler aras\u0131nda pay edilen i\u015f y\u00fck\u00fcn\u00fc daha az ki\u015fiye y\u00fckleyerek baz\u0131 i\u015f\u00e7ilerin g\u00f6zden \u00e7\u0131kar\u0131lmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r. Erkek egemen i\u015f d\u00fcnyas\u0131nda g\u00f6zden \u00e7\u0131kar\u0131lacak \u00e7al\u0131\u015fanlar\u0131n \u00e7o\u011funun kad\u0131n i\u015f\u00e7iler olabilece\u011fi d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde ise g\u00f6z\u00fc doymaz kapitalist sistemin ve kad\u0131n\u0131 ikincil g\u00f6ren ataerkinin i\u015fbirlik i\u00e7inde oldu\u011fu ve kad\u0131nlar\u0131n bu salg\u0131n d\u00f6neminden olumsuz etkilendi\u011fini s\u00f6ylenebilir. Tarihsel ba\u011flamda bak\u0131ld\u0131\u011f\u0131nda erkekler kadar g\u00fcvende olmayan kad\u0131nlar\u0131n, salg\u0131n sonras\u0131nda da eril hegemonyan\u0131n kurbanlar\u0131 olmaya devam edecekleri s\u00f6ylenebilir. Kad\u0131nlar\u0131, az\u0131nl\u0131klar\u0131 ve di\u011fer \u201c\u00f6tekileri\u201d ezen kapitalist erkek d\u00fczenin y\u0131k\u0131lmas\u0131 ve yerine e\u015fitlik\u00e7i, herkesi ve her t\u00fcrden farkl\u0131l\u0131\u011f\u0131 kapsayan bir tekillik kurulmas\u0131 gerekmektedir.<\/p>\n\n\n\n

KAYNAK\u00c7A<\/strong><\/p>\n\n\n\n

Franklin, B. (1748). \u201cAdvice To a Young Tradesman\u201d. Philadelphia, New-Printing- Office. (Paragraf 2).<\/p>\n\n\n\n

Han, B. (2018). Zaman\u0131n Kokusu: Bulunma Sanat\u0131 Uzerine Felsefi Bir Deneme<\/em>. (Cev.<\/p>\n\n\n\n

\u015eeyda Ozturk). Metis Yay\u0131nlar\u0131<\/p>\n\n\n\n

Kumar, K. (2013). Sanayi Sonras\u0131 Toplumdan Post-modern Topluma: Ca\u011fda\u015f Dunyan\u0131n Yeni Kuramlar\u0131<\/em>. (Cev. Mehmet Kucuk). Dost Kitabevi Yay\u0131nlar\u0131.<\/p>\n\n\n\n

Sennett, R. (2017). Karakter A\u015f\u0131nmas\u0131: Yeni Kapitalizmde \u0130\u015fin Ki\u015filik Uzerindeki Etkisi<\/em>. (Cev. Bar\u0131\u015f Y\u0131ld\u0131r\u0131m). Ayr\u0131nt\u0131 Yay\u0131nlar\u0131.<\/p>\n\n\n\n

Sohn-Rethel, A. (2011). Zihin Eme\u011fi, Kol Eme\u011fi: Epistemoloji Ele\u015ftirisi<\/em>. (Cev. Ay\u015fe Deniz Temiz). Metis Yay\u0131nlar\u0131<\/p>\n\n\n\n

Thompson, E. P. (1967). \u201cTime, Work-Discipline, and Industrial Capitalism\u201d. Past & Present<\/em>. No: 38. pp. 56-97. s, 61.<\/p>\n\n\n\n

Weber, M. (2017). Protestan Ahlah\u0131 ve Kapitalizmin Ruhu<\/em>. (Cev. Milay Kokturk).<\/p>\n\n\n\n

BilgeSu Yay\u0131nc\u0131l\u0131k.<\/p>\n\n\n\n

G\u00f6rsel kayna\u011f\u0131: https:\/\/www.rifemagazine.co.uk\/2016\/11\/feature-time-is-money\/<\/p>\n","post_title":"Salg\u0131n ve Zaman Ekonomisi","post_excerpt":"","post_status":"publish","comment_status":"closed","ping_status":"open","post_password":"","post_name":"salgin-ve-zaman-ekonomisi","to_ping":"","pinged":"","post_modified":"2020-06-29 14:38:55","post_modified_gmt":"2020-06-29 11:38:55","post_content_filtered":"","post_parent":0,"guid":"https:\/\/gaiadergi.com\/?p=113995","menu_order":0,"post_type":"post","post_mime_type":"","comment_count":"0","filter":"raw"},"live_filter_cur_post_id":113995}'; block_tdi_122.td_column_number = "2"; block_tdi_122.block_type = "td_flex_block_1"; block_tdi_122.post_count = "4"; block_tdi_122.found_posts = "189"; block_tdi_122.header_color = ""; block_tdi_122.ajax_pagination_infinite_stop = ""; block_tdi_122.max_num_pages = "48"; tdBlocksArray.push(block_tdi_122); -->