Bergson’dan Barad’a Yeni Materyalist Feminizm

Yıl 2022, Sayı: 15, 185 - 206, 31.05.2022

Feyza Toprak

https://doi.org/10.47124/viraverita.1089521

Öz

Bu makalenin amacı Yeni Materyalizmin somut bir anlatısı olan Barad’cı İnsan-sonrası (Post-hüman) Feminizmi daha iyi kavranabilir kılmak üzere, bu anlatıdaki Bohr nüveleri ile Bergson ve Deleuze benzerliklerini ortaya koymaktır. Bu dört teorisyenin ortak noktası teorilerini kauntum felsefesi üzerinden kurmalarıdır. Bergson’un bu makale açısından önemi zaman kavramını maddeye, madde kavramını ise performativiteye bağlamasıdır. Deleuze’de Bergson’dan aldığı ilhamla dünyayı herhangi bir sabitlik ve merkezden yoksun, saf köksapsal oluşlar ve sanallıklar alanı olarak tarif ederken felsefesini buradan kurmuştur. Deleuze köksapı, benzer eş bireysellikler arasında var olan, bağlantılar ve yakınlıklar olarak tanımlayarak geleneksel felsefenin insan-biçimsel yönelimini kökten değiştirmektedir. Deleuze’e bu bağlamda geliştirdiği ‘farklılık’ ve ‘çokluk’ felsefesi ile insanı, insan olmayan türlerle paralel bir ilişkiye açık hale getirirken insan-sonrası feminist teoriye de ilham vermiştir. Barad, maddenin bir “töz” değil, ‘ilişkiselliğe içkin eylem’ (intra-activity) olduğunu; ‘failliğin’ yalnızca insani bir nitelik olmadığını, bunun yerine maddenin makro ve mikroskobik seviyeleri boyunca yinelemeli tekrarlarla yürürlüğe girmesi olduğunu savunmuştur. Ona göre madde, ilişkiselliğe içkin dinamik içsel maddi ilişkilerinin etkileri yoluyla kendisini yeniden ürettiği için ‘performatiftir’. ‘Faili gerçekçilik’ epistemolojik, ontolojik ve etik bir teoridir. Barad, insan olmayan organizmaları ve nesneleri bu tanıma dâhil ederek gerçekliğin şekillendirilmesinde insan olmayanı da fail kılmıştır. Barad’ın Bohr’dan aldığı ‘Belirlenimsizlik ilkesi’nin yorumları ‘doğanın bütünselliği, ‘türler arasındaki ittifaka ilişkin bir yaklaşımın gerekliliği yönündeki çağrışımları ile sadece fizikte değil sosyal bilimlerde de yeni bir paradigma yaratmıştır. Barad’a göre evrenin doğasının derinliklerinde ilişkisel ontolojiden kaynaklanan etik bir töz vardır. Kuantum felsefesinden çıkan yeni feminist etik, insan ve insan olmayanın ontolojik etkileşimi, saygılı ilişkisi ve birlikte büyümesi konularına evrilir.

Anahtar Kelimeler

Henri Bergson, Karen Barad, performativite, ilişkiselliğe içkin eylem, İnsan-sonrası Feminizm

New Materialist Feminism from Bergson to Barad

Öz

This article aims to reveal the Bohr cores and Bergson and Deleuze resemblances with the Baradian posthumanist theory. The shared point of these four theorists is that they build their theories on quantum philosophy. Bergson's prominence for this article is that he connects the concept of “time” to “matter” and the concept of “matter” to “performativity”. Inspired by Bergson, Deleuze described the world as a field of pure rhizomatic becomings and virtualities and changed the anthropomorphic orientation of traditional philosophy by defining rhizome as difference and multiplicity, connections, and affinities. Thus, he inspired feminist philosophy to search for “becoming,” “flow” and “possibilities”. Barad argues that matter is not a "substance" but an "intra-activity"; she argued that "agency" is not merely a human attribute but rather the iterative actuation of matter across the macro and microscopic levels. For her, the matter is performative because it reproduces itself through the effects of its dynamic internal material relations (atomic and subatomic) inherent in relationality. Agential realism is an epistemological, ontological, and ethical theory. By including nonhuman organisms and objects in this definition, Barad renders nonhuman agents in shaping reality. Interpretations of the Bohr’s indeterminacy principle have created a new paradigm in physics and social sciences, with connotations of “holism of nature”. According to Barad, there is an ethical substance originating from relational ontology. The new feminist ethics emerging from quantum philosophy evolves into the ontological interaction, respectful relationship, and co-growth of human and nonhuman.

Anahtar Kelimeler

Henri Bergson, Karen Barad, performativity, intra-action, posthumanist feminism

Kaynakça

• Barad, K. (2007). Meeting the Universe Halfway: quantum physics and the entanglement of matter and meaning. London: Duke University Press.
• Barad, K. (1998). “Getting Real: Technoscientific Practices and the Materialization of Reality.” Differences: A Journal of Feminist Cultural Studies 10, no. 2: 87—128.
• Barad, K. (2008). “Living in a Posthumanist Material World. Lessons from Schrödinger’s Cat.” Bits of Life. Feminism at the Intersection of Media, Bioscience, and Technology, (A. Smelik and N. Lykke ed.) 165—76. Seattle: Washington University Press.
• Barad, K. (2003). “Posthumanist performativity: Towards an Understanding of How Matter Comes to Matter.” Signs: Journal of Women in Culture and Society 28, no. 3: 801—831. https://doi.org/10.1086/345321.
• Barad, K. (2011). “Erasers and erasures: Pinch's unfortunate ‘uncertainty principle’.” Social Studies of Science 41, no. 3: 443—454. https://doi.org/10.1177/0306312711406317.
• Barad, K. (2012). “Nature's Queer performativity.” Kvinder, Kon and Forskning/ Women, Gender and Research 25—53. Copenhagen. https://static1.squarespace.com/static/5a554ed012abd93f99fec26b/t/5eadaca7c49d1044cfe6c9bf/1588440232781/Barad_Natures_Queer_Performativity_the_authori.pdf erişim tarihi. 03.05.2021
• Barad, K. (2014). “Diffracting Diffraction: Cutting Together–Apart.” Parallax 20, no. 3: 168—87. Differences: A Journal of Feminist Cultural Studies 10, no. 2: 87—128.
• Bergson, H. (1896/1991) Matter and Memory. New York: Zone Books.
• Bergson, H. (1907/1998). Creative Evolution. New York: Dover.
• Bergson, H. (1910). Time And Free Will: An Essay On The Immediate Data Of Consciousness, (F.L. Pogson, Montana Çev.). Montana: Kessinger Publishing Company.
• Bergson, H. (1946/1992). The Creative Mind. (Mabelle L. Andison Çev.). New York: The Citadel Press.
• Bennett, J. (2010). A Vibrant Matter: A Political Ecology of Things. Durham, NC: Duke University Press.
• Braidotti, R. (1994). Nomadic Subjects: Embodiment and Sexual Difference in Contemporary Feminist Theory . New York: Columbia University Press.
• Braidotti, R. (2002). Metamorphoses: Towards a Materialist Theory of Becoming. Cambridge: Polity.
• Braidotti, R. (2006). Transpositions: On Nomadic Ethics. Cambridge: Polity.
• Bohr, N. (1987a). The Philosophical Writings of Niels Bohr . Volume 1. Woodbridge, CT, USA: Ox Bow Press. Bohr, N. (1987b). The Philosophical Writings of Niels Bohr . Volume 3 Woodbridge, CT, USA: Ox Bow Press).
• Butler, J. (1990). Gender Trouble: Feminism and the Subversion of Identity. New York: Routledge.
• Butler, J. (1993). Bodies that Matter: On the Discursive Limits of Sex. New York: Routledge.
• De Gregorio, A. (2014). Bohr's Way to Defining Complementarity. Studies in History and Philosophy of Modern Physics, 45:72–82. ISSN 1355-2198.
• Deleuze, G. (1988). Bergsonism. (Hugh Tomlinson and Barbara Habberjam Çev.) New York: Zone Books.
• Deleuze, G. (1991). Empiricism and Subjectivity: An Essay on Hume’s Theory of Human Nature. (C.V. Boundas Çev.). New York: Columbia University Press. Deleuze G. and Guattari F. (1984). Anti-Oedipus. Capitalism and schizophrenia. London: Athlone.
• Deleuze G ve Guattari, F. (1987). A Thousand Plateaus. Minneapolis: University of Minnesota Press.
• Deleuze G ve Guattari, F. (2013) Felsefe Nedir. (Turhan Ilgaz Çev.) İstanbul: YKY.
• Deleuze, G. (1968, 2004) Difference and Repetition, Çev.Paul Patton, (London: Continuum Publishing Group Dieks, D. (2017) “Niels Bohr and the Formalism of Quantum Mechanics,” J., Niels Bohr and the Philosophy of Physics—Twenty-First-Century Perspectives. (Faye and H.J. Folse ed.) London and New York: Bloomsbury Academic.
• Dolphijn, R., Tuin. I. (2012). New Materialism: Interviews and Cartographies. Michigan: Open Humanities Press. Grosz, E. (2005). Time Travels: Feminism, Nature, Power. Durham, NC: Duke University Press.
• Haraway, D. (1985). “A Manifesto for Cyborgs: Science, Technology, and Socialist Feminism in the 1980s”. Socialist Review 80 ,65–107.
• Haraway, D. (1988): “Situated Knowledges: The Science Question Feminism and the Privilege of Partial Perspective,” Feminist Studies 14, no. 3. 575–599.
• Haraway, D. (2003). The Companion Species Manifesto: Dogs, People, and Significant Otherness. Chicago: Prickly Paradigm Press.
• Haraway, D. (2016). “Making Kin in the Chthulucene” Staying with the Trouble. Durham, Duke University Press.
• Haraway, D. (1992/ 2004) “The Promises of Monsters: A Regenerative Politics for Inappropriate/d Others.” The Haraway Reader. New York and London: Routledge, 63-124.
• Moulard-Leonard, V. (2008) Bergson-Deleuze Encounters: Transcendental Experience and the Thought of the Virtual. New York: State University of New York Press.
• Roger, Penrose. (2004). The Road to Reality. London: Jonathan Cape.
• van der Tuin, I. (2011). “‘A Different Starting Point, A Different Metaphysics’: Reading Bergson and Barad Diffractively.” Hypatia: A Journal of Feminist Philosophy 26, no. 1: 22—https://doi.org/10.1111/j.1527-2001.2010.01114.x.