Kimlikten Kim'liğe: Rizompolitik

Her türden kimlik, nihayetinde, bir aynılık (idem) rejimine tabiidir. Kimlik, bu özelliğiitibariyle, donuk bir sabitlik rejimine dönüşme potansiyelini doğası gereği haiz olanbir aidiyet modelidir. Bu sabitlik modeli, daha en başta, ontolojik bir uzlaşma sâikiekseninde şekillenir. Kimlik, kendilik ve ötekilik diyalektiğinin doğrudan konusudur.Kimlik; kendilik ve ötekilik ilişkisinin karşılıklılık üzerinden hayata geçtiği modern tanınmatarifinin sabitlik rejimini ifade eder. Politikanın asli ve değişmez tek bileşenini kayıtsızbir antagonizma çeperine yerleştiren her türlü okuma; yalnızca aidiyeti değil tanınmayıda çerçeve içine alan bir özdeşlik olarak aynılık mantığından beslenir. Bu çalışma,politikanın karar mahallini belirleyen antagonistik kökün, kararverilemezlikle ikameedilebileceğini savunmaktadır. Çalışma boyunca tanıtılan kimlik kavramı, herhangi biraynılık dispozitifini ifade etmez. Kimlik, yalnızca her türden aynılığa direnci değil, aynızamanda fark ve oluşun alagmatiğini de, karara indirgenemez bir soru kipinde açığaserer. Kimlik; bir aynılık modelini değil, kim oluşa dair indirgenemez bir soru kipiniifade eder. Kimlik, varlığın nicedir unutulduğu bir hakikat tasavvuru ve aynılık durumuolarak kimlikle mukayese edilemeyecek biçimde, varoluşun rizompolitiğine dair spiralbir alagmatikte tecessüm ediştir.Kimliğin alagmatik indirgenemezliğinden hareketle çalışma, Hegelyen tanınmatarifinde açığa çıkan modern düzen ontopolitiğinin eleştirisini sunuyor. Kimliğin, farkınindirgenemez biricikliğini ve arası(nda)lığın alagmatik kararverilemezliğini ifade etmeyeehil bir kavram olarak ele alınmasının mümkün olduğunu tartışan çalışma boyunca;kıtasal siyaset felsefesinde öne çıkan iki ayrı fark okumasının eleştirel ontopolitiğiüzerinde duruluyor. İlk olarak kimlik, Gilbert Simondonun bireyleşme alagmatiğive bunun Gilles Deleuzeün fark okuması üzerindeki etkisi bağlamında ele alınıyor.Gilles Deleuze ve Félix Guattarinin ağaçsı temellerin ötesinde bir ilişkisellik bağlamınıresmetmek üzere kullandıkları haliyle rizom, aynılık ontopolitiğinin alternatif bireleştirisine kapı aralar. İkinci olarak çalışma, Martin Heideggerin mevcudiyet metafiziğieleştirisi ve bunun politik ontolojide özellikle kimlik ve farklılık tartışmaları bağlamındaöne çıkan yansımalarından yola çıkıyor. Mevcudiyet metafiziğinin eleştirisi; kimliğinyorumlanması açısından ayrı bir müdahale alanı sağlıyor. Heidegger-sonrası eleştirelokumalar açısından; kimliğin aynılık vasfının muktedirsizleştirilmesi temel bir ontopolitikmesele halini almış bulunuyor. Gianni Vattimonun nâmuktedir düşüncekavramındanhareketle geliştirdiği hermeneutik politika önermesi ile Reiner Schürmannın ontolojitarifi ve Bernard Stieglerin nâinsani durumu da kapsayan yeni organolojisi bu noktadatemel alınıyor. Kimliğin aporetik karakterinin yanı sıra, temsil sonrası politikanınSchmittçi bir kararcılığa indirgenemezliğini de ifade eden kararverilemezlik ise, JacquesDerridanın khōra olarak politika tartışması üzerinden değerlendiriliyor. Çalışmaboyunca rizompolitik; direniş heterotopolojilerini hiperepokhal ve paracaesural bir devrimin merkezine yerleştiren ve kimliğin alagmatik vasfını çevreleyen bir varoluşnoöpolitiği olarak yorumlanıyor.

From Identity to Who ness: Rhizompolitics

Every identity is consequently subjected to a regime of sameness (idem). Identity isthus a modal of belonging which includes the potentiality of being transformed intoa frozen regime of stability. This model of stability is first designated by the appealto an ontology of cohesion. Identity is directly compelled by the dialectic of selfnessand otherness. Identity denotes the regime of stability for the modern notion ofrecognition within which interpenetration of selfness and otherness is inaugurated vis- à-vis reciprocity. Any reading unfolding the most essential and unyielding characteristicof politics as impassive antagonism might be discussed as having been resting on thislogic of identity as sameness enframing not only belonging but also recognition. Thispaper asserts that the antagonistic root designating the locus of decision for politicsmight be substituted by undecidability. The concept who ness introduced in this studydoes not connote any dispositif of sameness. Who ness not only unconceals resistanceagainst any kind of sameness but also inducts allagmatic of difference and becomingasa mode of inquiries irreducible to mere decision. Rather than implying a modalityof sameness, who ness denotes an irreducible mode of inquiries on becoming who.Incommensurable with notions of identity as an idea of truth or as a vein of samenesswithin which being has long been forgotten, who ness is embodiment qua spiralallagmatics generated by rhizompolitics of becoming. Drawing upon allagmatic irreducibility of who ness, the study brings forth a critique ofthe ontopolitics cohesion in modernity revealed in Hegelian recognition. Throughoutthe study, who ness is presented as an adequate concept for asserting both irreducibleuniqueness of difference and allagmatic undecidability of the in-between. The majoremphasis is posited on the critical ontopolitics of two distinct interpretations ofdifferencein continental political philosophy. First, who ness is stressed by reference toGilbert Simondon s allagmatics of individuation. Rhizome, as having been used by GillesDeleuze and Félix Guattari for portraying a new context of inter-relationality beyondtree-like foundations, inaugurates an alternative prospect for the critique of ontologiesof sameness. Second, the study sets out to interpret Martin Heidegger s critique of themetaphysics of presence and its reflections on political ontology, particularly regardingthe debates on identity and difference. As regard to the interpretation of who ness,the critique of metaphysics of presence stipulates a distinct locus of intervention.Considering post-Heideggerian critical thought, weakening identity as sameness hasbecome to imply a key ontopolitical problematic. The paper thus also draws uponGianni Vattimo s notion of politics as hermeneutics originated in his weak thought ,Reiner Schürmann s definition of ontology and Bernard Stiegler s new organology of the post-human condition. Undecidability, implying the aporetic character of who nessand the irreducibility of politics of post-representation into Schmittean decisionism,is discussed via Jacques Derrida s discussion on politics as khōra . Rhizompolitics,throughout the study, is interpreted as noöpolitics of becoming which not only positionsheterotopologies of resistance at the center of a hyperepokhal and paracaesuralrevolution but also encloses allagmatic dispositions of who ness.

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