Leviathan Bir Cephalophore Dönüşürken: İlk Çocuk ve Egemenlikten Yönetimselliğe Geçiş

Foucault, egemenlikten yönetimselliğe geçiş konusunda Hobbes’u önemli bulsa da Hobbes’un önemi konusunda detaylı bir açıklamayı çoğunlukla sunmamaktadır. Hobbes’un kendi dönemindeki tarihçilik karşıtı tepkileri Toplum Savunulmalıdır (Society Must Be Defended) eserinde Foucault’yu devletin ahistorik temellerine yöneltmiştir. Güvenlik, Bölge, Nüfus (Security, Territory, Population) eserinde sözleşme kavramı yönetim sanatının sembollerinden olup hala egemenlik mantığı çerçevesinde konumlanmaktadır. İlk çocuğa (primogeniture) dair miras hukukunu da kapsayan idare yöntemleri milieunun çıkarını doğru bir şekilde yönlendirecek şekilde nüfusun milieusunda değişimlere neden olmakta ve böylece yönetim sanatının bu mantıktan kurtulmasını mümkün kılmaktadır. Hobbes ilk çocuk fikrini desteklemektedir fakat fikrin kamu hukukundaki tarihsel konumu bağlamında bu beklenmedik bir destektir. Bu makale ilk çocuğun tarihsel bağlamını ve Hobbes’un verdiği desteğin dayandığı akıl yürütmeyi Foucault’nun iddiaları ışığında irdelemekte ve bu iddiaları daha belirgin bir şekilde sunmayı amaçlamaktadır. Sonuç olarak, bir doğa yasası olarak ilk çocuğun aileyi nüfusun hissedar bir birimi olarak üretmesidir. Fakat bu hissedarlığın kendisi de tarihselleşmiştir, dolayısıyla Hobbes’un siyaseti tarihsellikten çıkarma girişimi tam olarak gerçekleşmemiştir.

The Leviathan Becoming a Cephalophore: Primogeniture and the Transition from Sovereignty to Governmentality

For Foucault, Hobbes is important for the transition from sovereignty to governmentality, but he does notalways go into great detail how. In “Society Must Be Defended”, Hobbes’s reactions against the politicalhistoricism of his time lead him to an ahistorical foundation to the state. In Security, Territory, Population, hiscontract is emblematic of the art of government still caught in the logic of sovereignty. Managementtechniques, one of which being inheritance laws like primogeniture, inducing changes in a population’s milieuso that its interest is properly directed allow the art of government to escape this logic. Hobbes supportsprimogeniture, but its historical position in the common law makes this support unexpected. This articleexamines the historical context of primogeniture and the reasoning for Hobbes’s support of it in light ofFoucault’s claims about him in order to give more precision to those claims. The result is that primogeniture asa law of nature produces the family as an interested unit of the population. Yet this interest is itself historicized,so Hobbes’s attempt to de-historicize politics did not fully succeed.

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