{"id":722,"date":"2022-11-28T15:02:42","date_gmt":"2022-11-28T11:02:42","guid":{"rendered":"https:\/\/socialresearchjournal.az\/?p=722"},"modified":"2022-12-09T00:37:15","modified_gmt":"2022-12-08T20:37:15","slug":"texnokratiya","status":"publish","type":"post","link":"https:\/\/socialresearchjournal.az\/index.php\/2022\/11\/28\/texnokratiya\/","title":{"rendered":"TEXNOKRAT\u0130YA V\u018f ONUN SOS\u0130AL\u00a0XARAKTER\u0130ST\u0130KALARI"},"content":{"rendered":"<p style=\"text-align: right;\"><strong>S\u00fcbhan PADAROV<\/strong><\/p>\n<p style=\"text-align: right;\"><em>Sosial T\u0259dqiqatlar M\u0259rk\u0259zinin apar\u0131c\u0131 m\u0259sl\u0259h\u0259t\u00e7isi<\/em><\/p>\n<p style=\"text-align: right;\"><em>Bak\u0131, Az\u0259rbaycan<\/em><\/p>\n<p style=\"text-align: right;\"><em>\u00a0<\/em><em>E-mail: subhanpadarov@gmail.com<\/em><\/p>\n<p>&nbsp;<\/p>\n<p><strong>X\u00fclas\u0259.<\/strong> Bu g\u00fcn ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnya he\u00e7 bir zaman olmad\u0131\u011f\u0131 q\u0259d\u0259r texnoloji t\u0259r\u0259qqinin h\u00f6kmranl\u0131\u011f\u0131 alt\u0131ndad\u0131r. Planetimiz \u00fcz\u0259rind\u0259 h\u0259yat\u0131 yenid\u0259n bir formaya salan texnoloji ovsunun t\u0259zah\u00fcrl\u0259rini h\u0259r bir sah\u0259d\u0259 g\u00f6rm\u0259k m\u00fcmk\u00fcnd\u00fcr. Biotexnologiya, nanotexnologiya, robotla\u015fma v\u0259 informasiya c\u0259miyy\u0259tinin inki\u015faf\u0131 insan\u0131n daxili d\u00fcnyas\u0131nda d\u0259rin transmutasiyaya s\u0259b\u0259b olub. Texnoelm epoxal ke\u00e7idi realla\u015fd\u0131r\u0131r. Biz informasiya \u0259sri, datala\u015fma v\u0259 biologiyan\u0131n s\u0259b\u0259b oldu\u011fu ikinci b\u00f6y\u00fck mutasiyan\u0131 ya\u015fay\u0131r\u0131q. Bel\u0259 bir inqilab ma\u015f\u0131n v\u0259 insan aras\u0131nda qar\u015f\u0131l\u0131ql\u0131 interaksiya il\u0259 birlikd\u0259 canl\u0131 varl\u0131qlar\u0131n s\u00fcni transformasiyas\u0131n\u0131 v\u0259 ma\u015f\u0131nlar\u0131n insanla\u015fd\u0131r\u0131lmas\u0131n\u0131 z\u0259ruri edir. Bu g\u00fcn texnologiya v\u0259 texnoloji t\u0259tbiqata tabe edil\u0259n elm \u00f6l\u00fcmc\u00fcl bir t\u0259hdid, spiritual eroziya al\u0259tin\u0259 \u00e7evrilib. Sa\u011flam c\u0259miyy\u0259td\u0259 texnoelmin do\u011furdu\u011fu m\u0259ntiqi n\u0259tic\u0259l\u0259r sad\u0259c\u0259 elm adamlar\u0131n\u0131n deyil, spiritual v\u0259 siyasi hakimiyy\u0259tin n\u0259zar\u0259tin\u0259 tabe edilm\u0259lidir. Antitexnokratik aristokratiya bu b\u00f6hran\u0131n h\u0259llind\u0259 yegan\u0259 vasit\u0259dir.<\/p>\n<p><strong>A\u00e7ar s\u00f6zl\u0259r:<\/strong> texnoloji muxtariyy\u0259t, obyektl\u0259r sistemi, telematika, s\u00fcni ma\u015f\u0131n m\u0259ntiqi, konvergensiya, texnopoliya, pedaqojil\u0259\u015fm\u0259<\/p>\n<p>&nbsp;<\/p>\n<p><strong>G\u0130R\u0130\u015e<\/strong><\/p>\n<p>H\u0259l\u0259 ke\u00e7\u0259n \u0259srin birinci yar\u0131s\u0131nda Ernst Y\u00fcnger qeyd edirdi ki, texnologiya total inqilab\u0131n \u0259n g\u00fccl\u00fc v\u0259 \u0259n az m\u00fczakir\u0259 olunan al\u0259tidir [9, s.131]. H\u0259qiq\u0259t\u0259n d\u0259, b\u0259\u015f\u0259r tarixinin son iki y\u00fcz ilin\u0259 diqq\u0259t ets\u0259k h\u00fcdudsuz v\u0259 n\u0259zar\u0259tsiz texno-t\u0259rqqinin insan h\u0259yat\u0131n\u0131 nec\u0259 radikal bir \u015f\u0259kild\u0259 d\u0259yi\u015f\u0259r\u0259k total inqilab\u0131n \u0259sas h\u0259r\u0259k\u0259tvericisin\u0259 \u00e7evirdiyini m\u00fc\u015fahid\u0259 ed\u0259 bil\u0259rik. \u018fg\u0259r determinizm \u201csoyuq\u201d v\u0259 \u201criyazi\u201d s\u0259sl\u0259nirs\u0259, \u201ctexnoloji determinizm\u201d daha t\u0259hdidkar s\u0259sl\u0259nir. Modernist c\u0259miyy\u0259tl\u0259rd\u0259 insanlar\u0131n \u0259ks\u0259riyy\u0259ti s\u00fcr\u0259tl\u0259 t\u0259r\u0259qqi ed\u0259n texnologiyan\u0131n \u00f6z h\u0259yatlar\u0131n\u0131 proqressiv \u015f\u0259kild\u0259 d\u0259yi\u015fdirdiyin\u0259 inan\u0131rlar. Modernizm m\u0259d\u0259niyy\u0259tind\u0259 d\u0259yi\u015fikliyin h\u0259lledici aktoru kimi texno-iqtidar anlay\u0131\u015f\u0131 x\u00fcsusi m\u00f6vqey\u0259 sahibdir. Komp\u00fcterl\u0259r ba\u015fda olmaqla, modern texnologiyalar\u0131n meydana \u00e7\u0131xmas\u0131 insan\u0131n g\u00fcnd\u0259lik h\u0259yat\u0131n\u0131n teksturas\u0131n\u0131 fundamental \u015f\u0259kild\u0259 d\u0259yi\u015fdirir.<\/p>\n<p>Texnoloji inki\u015faf \u00f6z m\u0259ntiqi il\u0259 \u00f6z yolunu izl\u0259y\u0259n bir fenomen olaraq g\u00f6r\u00fclm\u0259lidir. Bu inki\u015faf\u0131n sosial n\u0259tic\u0259l\u0259ri kumulyativ, qar\u015f\u0131l\u0131ql\u0131 olaraq bir-birini g\u00fccl\u0259ndiricidir v\u0259 geri \u00e7evrilm\u0259si qeyri-m\u00fcmk\u00fcnd\u00fcr. Komp\u00fcterl\u0259\u015fm\u0259 v\u0259 komp\u00fcterd\u0259n istifad\u0259 il\u0259 institutlar daha \u00e7ox \u00f6z \u0259m\u0259liyyatlar\u0131n\u0131 onun yaratd\u0131\u011f\u0131 imkanlar v\u0259 qada\u011falarla uzla\u015fd\u0131rmal\u0131 oldu. Bu prosesd\u0259 bir b\u00fct\u00f6v olaraq c\u0259miyy\u0259t getdikc\u0259 bir-biril\u0259 \u0259laq\u0259li texnoloji sisteml\u0259rd\u0259n as\u0131l\u0131 hala g\u0259lir. Texnokratik sistemin funksionall\u0131\u011f\u0131 b\u00fct\u00f6v sosial d\u00fcz\u0259nin reproduksiyas\u0131 \u00fc\u00e7\u00fcn \u00f6n \u015f\u0259rtdir.<\/p>\n<p>D.Burstin \u201cTexnologiya Respublikas\u0131\u201d adl\u0131 kitab\u0131nda yaz\u0131r ki, texnologiya \u00f6z impetyusunu yaradan \u00e7evril\u0259 bilm\u0259y\u0259n bir prosesdir. Biz art\u0131q qeyri-k\u00f6n\u00fcll\u00fc t\u0259\u0259hh\u00fcdl\u0259r d\u00fcnyas\u0131nda ya\u015fay\u0131r\u0131q. Bu o dem\u0259kdir ki, b\u0259\u015f\u0259r \u00f6vlad\u0131 texnoloji al\u0259tl\u0259r aras\u0131nda se\u00e7im etm\u0259k g\u00fcc\u00fcnd\u0259 deyil v\u0259 getdikc\u0259 Lok v\u0259 Hobbsun \u201ct\u0259bii hal\u201dda t\u0259x\u0259yy\u00fcl etdikl\u0259ri yarad\u0131l\u0131\u015fa \u00e7evrilir: azad, amma onu m\u00fcst\u0259qil v\u0259 suveren hiss etm\u0259sin\u0259 icaz\u0259 verm\u0259y\u0259n texnologiyalar\u0131n subyekti [2, s.5].<\/p>\n<p>Texnoloji t\u0259r\u0259qqi sistemin funksionall\u0131\u011f\u0131 \u00fc\u00e7\u00fcn insan\u0131n z\u0259ruri t\u0259l\u0259batlar\u0131n\u0131n f\u00f6vq\u00fcnd\u0259 ehtiyaclar do\u011furur. Texnoloji b\u00f6y\u00fcm\u0259 h\u0259r yeni texnologiyan\u0131 bir ehtiyac\u0131na cavab olaraq g\u00f6r\u0259n insan\u0131n <em>a priori <\/em>raz\u0131l\u0131\u011f\u0131na \u0259saslan\u0131r. Bu kontekstd\u0259 modern insan\u0131n texnologiyan\u0131 t\u0259nqid v\u0259 m\u00fchakim\u0259 etm\u0259k \u00fc\u00e7\u00fcn he\u00e7 bir \u0259xlaqi, intellektual v\u0259 spiritual istinad n\u00f6qt\u0259sin\u0259 sahib olmad\u0131\u011f\u0131n\u0131 m\u00fc\u015fahid\u0259 edirik.<\/p>\n<p>H\u0259m texnologiyan\u0131n u\u011furlar\u0131n\u0131 m\u0259dh etm\u0259kd\u0259, h\u0259m d\u0259 onun do\u011furdu\u011fu v\u0259 insan\u0131n essensiyas\u0131n\u0131 d\u0259yi\u015fdir\u0259n probleml\u0259r haqq\u0131nda narahatl\u0131qla d\u00fc\u015f\u00fcnm\u0259liyik. Bizim texnosivilizasiyam\u0131z lap \u0259vv\u0259ld\u0259n azadl\u0131q fenomeninin yaln\u0131\u015f d\u0259rki \u00fcz\u0259rind\u0259 qurulub v\u0259 buna g\u00f6r\u0259 d\u0259 modern insan \u00f6z azadl\u0131q fantaziyas\u0131n\u0131n boyunduru\u011funa tabe olub.<\/p>\n<p>&nbsp;<\/p>\n<ol>\n<li><strong> Determinativ v\u0259 muxtar reall\u0131q <\/strong><strong>olaraq texnologiya<\/strong><\/li>\n<\/ol>\n<p>Texnoloji t\u0259r\u0259qqi bizi d\u0259yi\u015fdirm\u0259kl\u0259 yana\u015f\u0131, insan m\u0259d\u0259niyy\u0259tinin d\u0259rin bazisin\u0259 h\u00fccum ed\u0259r\u0259k \u0259srl\u0259rd\u0259n s\u00fcz\u00fcl\u00fcb g\u0259l\u0259n h\u0259yat t\u0259rzl\u0259rini transformasiyaya u\u011frad\u0131r. Ya\u015fad\u0131\u011f\u0131m\u0131z \u0259srd\u0259 qar\u015f\u0131la\u015fd\u0131\u011f\u0131m\u0131z yeni reall\u0131q ondan ibar\u0259tdir ki, art\u0131q d\u00fcnyan\u0131 sabit \u015feyl\u0259r v\u0259 obyektl\u0259rd\u0259n formala\u015fm\u0131\u015f bir \u015f\u0259kild\u0259 t\u0259svir ed\u0259 bilm\u0259rik. B\u00fct\u00fcn d\u00fcnya \u015f\u0259b\u0259k\u0259l\u0259r formas\u0131nda yenid\u0259n t\u0259\u015fkilatlan\u0131r. Bu \u015f\u0259b\u0259k\u0259l\u0259r m\u0259kan deyil, daha \u00e7ox dil m\u0259ntiqin\u0259 \u0259saslan\u0131r. S\u00fcr\u0259tl\u0259 modernl\u0259\u015f\u0259n komp\u00fcterl\u0259rin say\u0259sind\u0259 art\u0131q h\u0259r \u015fey informasiya \u015f\u0259b\u0259k\u0259sind\u0259 ehtiva olunur. H\u0259r bir insani f\u0259aliyy\u0259t bir \u015f\u0259b\u0259k\u0259 daxilin\u0259 v\u0259 ya bir qlobal \u015f\u0259b\u0259k\u0259y\u0259 \u00e7evril\u0259n \u015f\u0259b\u0259k\u0259l\u0259rin qov\u015fa\u011f\u0131na yerl\u0259\u015fdirilir. G\u00f6z\u00fcm\u00fcz\u00fcn qar\u015f\u0131s\u0131nda daimi olaraq d\u0259yi\u015f\u0259n q\u00fcvv\u0259 d\u00fcnyan\u0131 yenid\u0259n strukturla\u015fd\u0131r\u0131r.<\/p>\n<p>Texnologiya \u00f6z d\u00fcnyas\u0131nda he\u00e7 bir m\u0259hdudiyy\u0259tin m\u00f6vcudlu\u011funa icaz\u0259 vermir. Onun \u00fc\u00e7\u00fcn qada\u011fan edil\u0259 bil\u0259c\u0259k v\u0259 ya qeyri-m\u00fcmk\u00fcn olacaq he\u00e7 n\u0259 yoxdur. Bu, onun t\u0259sad\u00fcfi bir c\u0259h\u0259ti deyil, tam \u015f\u0259kild\u0259 t\u0259m\u0259l essensiyas\u0131d\u0131r. J.Simondon texnologiyan\u0131n muxtariyy\u0259tini \u201ckonkretl\u0259\u015fm\u0259\u201d adland\u0131rd\u0131\u011f\u0131 fenomen il\u0259 xarakteriz\u0259 edir. \u201cKonkretl\u0259\u015fm\u0259-adaptasiya\u201d m\u00fc\u0259yy\u0259n bir m\u00fchit t\u0259r\u0259find\u0259n \u015f\u0259rtl\u0259ndirilm\u0259k \u0259v\u0259zin\u0259 \u00f6z m\u00fchitinin do\u011fu\u015funu \u015f\u0259rtl\u0259ndir\u0259n bir prosesdir. Texnologiyan\u0131n muxtariyy\u0259ti o dem\u0259kdir ki, texnologiya yaln\u0131z \u00f6z\u00fcnd\u0259n as\u0131l\u0131 olmaqla \u00f6z yolunun x\u0259rit\u0259sini haz\u0131rlayan ikinci deyil, birinci d\u0259r\u0259c\u0259li faktor olmaqla \u00f6z m\u00fcq\u0259dd\u0259rat\u0131n\u0131 \u00f6z\u00fc t\u0259yin etm\u0259y\u0259 meyill\u0259nir [19, s.33]. Texnologiya \u00f6z\u00fcnd\u0259n k\u0259narda he\u00e7 bir muxtariyy\u0259ti v\u0259 ya m\u00fchakim\u0259ni q\u0259bul etmir. Texnoloji muxtariyy\u0259t qar\u015f\u0131s\u0131nda he\u00e7 bir insani muxtariyy\u0259t ola bilm\u0259z. Texnologiyan\u0131n muxtariyy\u0259ti modern insana m\u00fcq\u0259dd\u0259rat\u0131n\u0131 se\u00e7m\u0259yi qada\u011fan edir. O \u00f6z\u00fcn\u00fc essensial bir z\u0259rur\u0259t olaraq t\u0259qdim edir. \u0130nsan v\u0259 t\u0259bi\u0259t aras\u0131nda texnoloji m\u00fcnasib\u0259td\u0259n ba\u015fqa he\u00e7 bir m\u00fcnasib\u0259t m\u00fcmk\u00fcn deyil. Bu kontekstd\u0259 insan v\u0259 t\u0259bi\u0259t aras\u0131nda b\u00fct\u00fcn poetik, mifik, magikal v\u0259 simvolik ba\u011flar tamamil\u0259 aradan qalx\u0131r. \u00d6z\u00fcn\u00fc t\u0259lqin ed\u0259n v\u0259 totalla\u015fan yaln\u0131z texnoloji mediasiyad\u0131r. Bu h\u0259m f\u0259rdl\u0259r, h\u0259m d\u0259 f\u0259rdl\u0259r v\u0259 qruplar aras\u0131ndak\u0131 m\u00fcnasib\u0259tl\u0259r \u00fc\u00e7\u00fcn d\u0259 ke\u00e7\u0259rlidir. Texnolojil\u0259\u015fm\u0259 prosesind\u0259 insani m\u00fcnasib\u0259tl\u0259r \u015fansa v\u0259 ya t\u0259sad\u00fcfiliy\u0259 t\u0259rk edil\u0259 bilm\u0259z. He\u00e7 bir t\u0259cr\u00fcb\u0259, \u0259n\u0259n\u0259, kultural kodeksl\u0259r v\u0259 ya simvolizm obyekti yoxdur. H\u0259r \u015fey a\u015fkarla\u015fd\u0131r\u0131lmal\u0131 (qrup dinamizmi, psixoanaliz, d\u0259rinlik psixologiyas\u0131), \u015f\u0259ffafla\u015fd\u0131r\u0131lmal\u0131 v\u0259 t\u0259tbiq edil\u0259 bil\u0259n texnoloji sxemataya transformasiya edilm\u0259lidir (pedaqogika, HR v\u0259 s.). Bu, h\u0259r k\u0259sin ondan g\u00f6zl\u0259nil\u0259n rolu d\u0259qiq icra ed\u0259c\u0259yi \u015f\u0259kild\u0259 realla\u015fd\u0131r\u0131lmal\u0131d\u0131r.<\/p>\n<p>\u00dcz\u0259rind\u0259 d\u00fc\u015f\u00fcn\u00fclm\u0259li olan dig\u0259r m\u0259s\u0259l\u0259 texnologiyan\u0131n neytrall\u0131\u011f\u0131 il\u0259 ba\u011fl\u0131d\u0131r. Tam \u015f\u0259kild\u0259 muxtariyy\u0259t qazanm\u0131\u015f texnoiqtidar \u0259sla neytral ola bilm\u0259z. Tamamil\u0259 \u0259ksin\u0259, o \u00f6z qanununa v\u0259 \u00f6zl\u00fcy\u00fcnd\u0259 bir \u201cd\u0259y\u0259r\u201d\u0259 sahib olmaqla insanlar\u0131n ist\u0259dikl\u0259ri v\u0259 ya xo\u015flad\u0131qlar\u0131 \u015f\u0259kild\u0259 istifad\u0259 etdikl\u0259ri bir al\u0259t deyildir. Ke\u00e7\u0259n \u0259srd\u0259 b\u0259zi marksistl\u0259r iddia edirdil\u0259r ki, texnologiya m\u0259sumdur, sad\u0259c\u0259 yanl\u0131\u015f \u0259ll\u0259rd\u0259dir. Onlar insan\u0131n siyasi m\u00fcbariz\u0259d\u0259n uzaqla\u015fd\u0131r\u0131lmas\u0131na v\u0259 insani olan h\u0259r \u015feyin texnoloji olaraq d\u0259y\u0259rl\u0259ndirilm\u0259sin\u0259 \u00e7a\u011f\u0131r\u0131rd\u0131lar.<\/p>\n<p>Texnoloji sistem h\u0259r \u015feyd\u0259n \u00f6nc\u0259 b\u00fct\u00fcn hiss\u0259l\u0259ri bir-biril\u0259 \u0259laq\u0259li olan m\u00fcst\u0259qil v\u0259 \u00f6z nizam\u0131na tabe olan bir b\u00fct\u00f6vl\u00fckd\u00fcr. Bu ba\u011fl\u0131l\u0131q o dem\u0259kdir ki, onlar yaln\u0131z bir-birinin \u015f\u0259rtl\u0259ri daxilind\u0259 m\u00f6vcuddur. Texnologiya bir t\u0259\u015fkilatlanm\u0131\u015f institut deyil, onun \u00fczvl\u0259ri, yaxud b\u0259yan edil\u0259n siyas\u0259tl\u0259ri d\u0259 yoxdur. A.Furia bildirir ki, texnologiyalar s\u0259naye inqilab\u0131ndan b\u0259ri bir-birin\u0259 ba\u011fl\u0131 \u015f\u0259kild\u0259 t\u0259kam\u00fcl edir. Texnologiyalar bir-biri \u00fcz\u0259rind\u0259 f\u0259aliyy\u0259t g\u00f6st\u0259rm\u0259kl\u0259 qar\u015f\u0131l\u0131ql\u0131 t\u0259sir\u0259 malikdir. Onlar bir-birini \u0259laq\u0259l\u0259ndirir v\u0259 \u015f\u0259rtl\u0259ndirir [8, s.51]. Texnologiyalar\u0131n paralel inki\u015faf\u0131 yoxdur v\u0259 onlar \u00f6zl\u0259rini yad bir m\u00fchitd\u0259 v\u0259 ya \u201cda\u011f\u0131n\u0131q bir d\u00fcz\u0259n\u201dd\u0259 nizamlam\u0131rlar. H\u0259r bir texnoloji u\u011furun m\u00fcmk\u00fcnl\u00fcy\u00fc realla\u015fmas\u0131nda u\u011fur qazan\u0131lm\u0131\u015f dig\u0259r texnologiyalar\u0131n i\u015ftirak\u0131n\u0131 t\u0259l\u0259b edir. \u018fks\u0259r hallarda texnoloqlar\u0131n n\u0259tic\u0259nin n\u0259 olaca\u011f\u0131n\u0131 bilm\u0259k \u00fc\u00e7\u00fcn \u0259laq\u0259siz texnologiyalar\u0131 \u2013 mexaniki, elektro-maqnetik, bioloji v\u0259 psixoloji \u2013 bir-biril\u0259 \u0259laq\u0259l\u0259ndirm\u0259y\u0259 \u00e7al\u0131\u015fmalar\u0131 normal hesab edilir. Bel\u0259 \u0259laq\u0259l\u0259ndirm\u0259l\u0259r n\u0259tic\u0259sind\u0259 b\u00fct\u00f6vl\u00fckd\u0259 c\u0259miyy\u0259t sferalar\u0131 texnolojil\u0259\u015fir.<\/p>\n<p>M\u00fcxt\u0259lif texnoloji t\u0259tbiqatlar aras\u0131nda m\u00fcnasib\u0259t sistemi v\u0259 onlar\u0131n aras\u0131ndak\u0131 qar\u015f\u0131l\u0131ql\u0131 implikasiyalar sosioloqlar\u0131n \u00fcz\u0259rind\u0259 d\u00fc\u015f\u00fcnm\u0259li oldu\u011fu \u0259n m\u00fch\u00fcm m\u0259s\u0259l\u0259dir. \u00c7\u00fcnki says\u0131z d\u0259r\u0259c\u0259d\u0259 \u00e7ox m\u00fcxt\u0259lif texnologiyalar aras\u0131ndak\u0131 sintez sosial institutlar v\u0259 insan h\u0259yat\u0131 \u00fcz\u0259rind\u0259 d\u0259rin transformativ t\u0259sir\u0259 malikdir. Buna g\u00f6r\u0259 d\u0259, insani v\u0259 sosial h\u0259yat\u0131n b\u00fct\u00fcn aspektl\u0259ri fundamental d\u0259yi\u015fiklikl\u0259r\u0259 m\u0259ruz qalmaqdad\u0131r. Texnologiya art\u0131q ke\u00e7mi\u015fd\u0259ki kimi bir sivilizasiyan\u0131n inki\u015faf\u0131na t\u0259kan ver\u0259n sosial faktorlardan biri deyil. O, n\u0259inki m\u00fc\u0259yy\u0259nedici bir faktor, \u00f6z i\u00e7\u0259risind\u0259 c\u0259miyy\u0259timizin inki\u015faf\u0131n\u0131 \u201ct\u0259c\u0259ss\u00fcm etdir\u0259n bir elementdir.\u201d H\u0259tta \u0259n qeyri-texnoloji v\u0259 m\u00fcst\u0259qil f\u0259aliyy\u0259tl\u0259r d\u0259 art\u0131q texnoloji \u015f\u0259rtl\u0259rd\u0259 m\u00fc\u0259yy\u0259n edilir. Orta \u0259srl\u0259rd\u0259 dini ehkamlar \u00e7\u0259r\u00e7iv\u0259sind\u0259 d\u0259rk edil\u0259n v\u0259 realla\u015fd\u0131r\u0131lan insani f\u0259aliyy\u0259tl\u0259r bu g\u00fcn tam \u015f\u0259kild\u0259 texnologiyan\u0131n aktiv i\u015ftirak\u0131 il\u0259 modifikasiya edilir.<\/p>\n<p>Texnologiya s\u0131\u00e7ray\u0131\u015flar v\u0259 ya variasiyalar il\u0259 t\u0259kam\u00fcl etmir. \u00d6z-\u00f6z\u00fcn\u00fc \u0259b\u0259dil\u0259\u015fdirm\u0259y\u0259 meyill\u0259n\u0259n texnoloji kurs q\u0259bul edildiyi zaman o, geni\u015f kapital, insani enerji, planla\u015fd\u0131rma, t\u0259\u015fkilatland\u0131rma qabiliyy\u0259ti t\u0259l\u0259b edir. Maddi olaraq bu kursu dayand\u0131rmaq, ba\u015fqa bir istiqam\u0259t se\u00e7m\u0259k v\u0259 ya geriy\u0259 d\u00f6nm\u0259k qeyri-m\u00fcmk\u00fcnd\u00fcr. Onun effektl\u0259ri kumulyativ, istiqam\u0259tl\u0259ri is\u0259 imperativdir. Texnoloji v\u0259hd\u0259tin v\u0259 texnologiyalar\u0131n bir-birini \u015f\u0259rtl\u0259ndirm\u0259sinin n\u0259tic\u0259l\u0259ri bel\u0259 m\u00fc\u0259yy\u0259n oluna bil\u0259r: m\u00fcsb\u0259t v\u0259 neqativ texnologiyalar aras\u0131nda f\u0259rqlil\u0259\u015fdirm\u0259nin qeyri-m\u00fcmk\u00fcnl\u00fcy\u00fc, texnoloji sistemin siyasi v\u0259 sosial rejiml\u0259rd\u0259n m\u00fcst\u0259qilliyi, bir texnologiyan\u0131n m\u0259hdud istifad\u0259y\u0259 uy\u011funla\u015fd\u0131r\u0131lmas\u0131n\u0131n m\u00fcmk\u00fcns\u00fczl\u00fcy\u00fc.<\/p>\n<p>\u201cTexnom\u0259d\u0259niyy\u0259t\u201din dig\u0259r s\u0259ciyy\u0259vi c\u0259h\u0259ti universall\u0131qd\u0131r. Texnologiya h\u0259r yerd\u0259dir v\u0259 b\u00fct\u00fcn sah\u0259l\u0259r\u0259 n\u00fcfuz edir. Texnoloji universall\u0131q iki perspektivd\u0259n n\u0259z\u0259r\u0259 al\u0131nmal\u0131d\u0131r: birincisi, insani f\u0259aliyy\u0259t v\u0259 insani m\u00fchit il\u0259 ba\u011fl\u0131 universall\u0131q, ikincisi is\u0259 co\u011frafi universall\u0131q (b\u00fct\u00fcn d\u00fcnya \u00f6lk\u0259l\u0259rin\u0259 texnoloji sistemin t\u0259cav\u00fcz\u00fc). Texnoloji universall\u0131q o dem\u0259kdir ki, d\u00fcnya b\u00fct\u00f6vl\u00fckd\u0259 geni\u015f bir meqapolis\u0259 \u00e7evrilir. Bu qar\u015f\u0131s\u0131al\u0131nmaz t\u0259zyiq\u0259 h\u0259l\u0259 d\u0259 m\u00fcqavim\u0259t g\u00f6st\u0259r\u0259n t\u0259biilik residual bir fenomen olaraq d\u0259rk edilir. A.Molenin qeyd etdiyi kimi, avtomatla\u015fd\u0131r\u0131lm\u0131\u015f ma\u015f\u0131nlar t\u0259r\u0259find\u0259n yarad\u0131lm\u0131\u015f bu s\u00fcni m\u00fchit m\u0259ntiqi d\u0259yi\u015fdiril\u0259 bilm\u0259z bir ger\u00e7\u0259klik olaraq q\u0259bul edilir [12]. Biz bu reall\u0131\u011f\u0131 sad\u0259c\u0259 maddi faydal\u0131l\u0131q il\u0259 deyil, ma\u015f\u0131nlar\u0131n estetik istehlak\u0131 vasit\u0259sil\u0259 q\u0259bul edirik. J.Bodriyar\u0131n b\u0259hs etdiyi bu \u201cobyektl\u0259r sistemi\u201dnd\u0259n ibar\u0259t texno-al\u0259m ixtiyari v\u0259 \u015f\u00fcuridir. T\u0259bii d\u00fcnyaya fiziki \u0259m\u0259kl\u0259 h\u00f6km etm\u0259 texnolojil\u0259\u015fmi\u015f mental h\u00f6kmranl\u0131q il\u0259 \u0259v\u0259z olunub. B\u00fct\u00fcn insani f\u0259aliyy\u0259tl\u0259r texnologiyalar\u0131n obyektin\u0259 \u00e7evrilir. H\u0259r bir f\u0259aliyy\u0259t texnoloji oriyentasiyan\u0131n refleksiyas\u0131na transformasiya edilir. \u0130nsani f\u0259aliyy\u0259tl\u0259r texnologiyadan qaynaqlanan \u201cicra etm\u0259\u201d t\u0259rzl\u0259ri v\u0259 vasit\u0259l\u0259ri il\u0259 t\u0259chiz edilir. Praktiki olaraq texnologiyadan k\u0259narda he\u00e7 bir f\u0259aliyy\u0259t qalmamaqdad\u0131r. \u0130nsan\u0131n h\u0259yat f\u0259aliyy\u0259tinin b\u00fct\u00fcn sah\u0259l\u0259ri texnologiyalar\u0131n obyektin\u0259 \u00e7evrilm\u0259kd\u0259dir.<\/p>\n<p>Texnoloji sistemd\u0259 insan\u0131n daxili simvolizasiya g\u00fcc\u00fc aradan qald\u0131r\u0131l\u0131r. Dig\u0259r t\u0259r\u0259fd\u0259n d\u0259 texnosistemin a\u011fu\u015funda b\u00fct\u00fcn istehlak \u201csimvolikdir\u201d. Texnoloji sistem \u00f6z\u00fcn\u00fc simvolik sistem olaraq t\u0259\u015fkil ed\u0259n real bir d\u00fcnyad\u0131r. T\u0259bi\u0259t il\u0259 m\u00fcnasib\u0259td\u0259 simvolik d\u00fcnya t\u0259x\u0259yy\u00fcli bir d\u00fcnya, suprainsani q\u00fcvv\u0259nin refleksiyas\u0131 idi. O, insan\u0131n \u00f6z\u00fcn\u00fc reall\u0131qdan uzaqla\u015fd\u0131rma\u011fa v\u0259 simvolik mediasiya vasit\u0259sil\u0259 fiziki reall\u0131\u011fa \u00fcst\u00fcn g\u0259lm\u0259y\u0259 qadir edir. Lakin texnoloji sistemd\u0259 bu anlamda simvolizasiya qeyri-m\u00fcmk\u00fcnd\u00fcr. \u00c7\u00fcnki reall\u0131q he\u00e7 bir misteriya hiss etm\u0259y\u0259n insan t\u0259r\u0259find\u0259n \u201cyarad\u0131l\u0131r\u201d. Simvolizasiya bir distansiasiya (uzaqla\u015fd\u0131rma) prosesi oldu\u011fu halda, texnoloji proses insan\u0131 \u00f6z\u00fcn\u0259 inteqrasiya ed\u0259n bir mexanizmdir. Son n\u0259tic\u0259d\u0259, art\u0131q t\u0259bi\u0259ti simvoliz\u0259 ed\u0259n insan yoxdur, bunun \u0259v\u0259zind\u0259 \u00f6z-\u00f6z\u00fcn\u00fc simvoliz\u0259 ed\u0259n texnologiya var [3, s.201]. Migel A.Fernandez d\u0259 qeyd edir ki, insanlar rasionall\u0131q (animale rationale), yaxud intellekt (animale sapiens) t\u0259r\u0259find\u0259n m\u00fc\u0259yy\u0259n edil\u0259n heyvanlar deyil. Onlar simvollar yaratmaq bacar\u0131\u011f\u0131 il\u0259 m\u00fc\u0259yy\u0259n edil\u0259n v\u0259 d\u0259y\u0259rl\u0259r t\u0259r\u0259find\u0259n birl\u0259\u015fdiril\u0259n varl\u0131qlard\u0131r. Dolay\u0131sil\u0259 insanlar <em>animale simbolicum<\/em>-dur [6]. Simvolizasiya insanlara \u0259n xaotik dinamikalar aras\u0131nda stabilliyi d\u0259rk etm\u0259y\u0259 icaz\u0259 verir. \u0130nsanlar v\u0259 t\u0259bi\u0259t aras\u0131ndak\u0131 duy\u011fu ba\u011fl\u0131l\u0131\u011f\u0131 simvollar t\u0259r\u0259find\u0259n m\u00fc\u0259yy\u0259n edilir. M\u0259hz bu bax\u0131mdan J.El\u00fcl bildirir ki, t\u0259bi\u0259td\u0259n m\u0259hrum etdiyimiz m\u00fcq\u0259dd\u0259slik obyektl\u0259r\u0259 transfer edilib [5, s.58].<\/p>\n<ol start=\"2\">\n<li><strong> Texnoelm universal bilik <\/strong><strong>konsepti kimi<\/strong><\/li>\n<\/ol>\n<p>Texnom\u0259d\u0259niyy\u0259t m\u0259hdud bir d\u00fcnyada, bir \u0259yal\u0259t \u00e7\u0259r\u00e7iv\u0259sind\u0259 qapal\u0131 formada qala bilm\u0259z. \u015e\u0259b\u0259k\u0259l\u0259rin m\u0259d\u0259niyy\u0259ti sad\u0259c\u0259 qlobal bir miqyasda m\u00fcmk\u00fcnd\u00fcr. H\u0259r yerd\u0259 v\u0259 h\u0259r k\u0259s \u00fc\u00e7\u00fcn \u0259l\u00e7atan olan biliyin universall\u0131\u011f\u0131na v\u0259 m\u00fcnasib\u0259tl\u0259rin s\u00fcr\u0259tin\u0259 \u0259sasland\u0131\u011f\u0131 \u00fc\u00e7\u00fcn bu m\u0259d\u0259niyy\u0259t universal olmal\u0131d\u0131r. T\u0259bii olaraq, bu \u015f\u0259b\u0259k\u0259 m\u0259d\u0259niyy\u0259tinin \u00f6nc\u00fcll\u0259ri intellektual v\u0259 qeyri-praktik m\u0259d\u0259niyy\u0259t\u0259, \u201czaman\u0131 ke\u00e7mi\u015f biliyin tozlu universitet kolleksiyas\u0131na\u201d, kultural v\u0259 intellektual elitaya nifr\u0259t b\u0259sl\u0259yir.<\/p>\n<p>Frans\u0131z sosioloqu Jaki Beyero \u201cPedaqoji c\u0259miyy\u0259t\u201d adl\u0131 kitab\u0131nda qeyd edir ki, reflektiv v\u0259 t\u0259nqidi intellekt \u0259v\u0259zin\u0259 praktik intellekt m\u0259d\u0259niyy\u0259ti t\u0259lqin ed\u0259n pedaqogika (nec\u0259 \u00f6yr\u0259nm\u0259yi \u00f6yr\u0259nm\u0259k) t\u0259hsilin texnolojil\u0259\u015fm\u0259sinin \u0259sas c\u0259h\u0259tidir [1, s.130]. Burada \u0259sas m\u00f6vzu q\u0259dim f\u0259aliyy\u0259tl\u0259ri professionalla\u015fd\u0131ran v\u0259 rasionalla\u015fd\u0131ran sosial d\u0259yi\u015fiklikl\u0259rdir. \u0130\u015f g\u00f6rm\u0259k qabiliyy\u0259tini \u00f6yr\u0259d\u0259n t\u0259hsilin yaln\u0131z praktiki m\u0259qs\u0259di var. Texnoloji biliyin funksiyas\u0131 istehsalda \u0259sas element olmaqdan ibar\u0259tdir. Biliyin b\u00fct\u00fcn sah\u0259l\u0259ri produktiv olmal\u0131d\u0131r. \u018fn yax\u015f\u0131 v\u0259 \u0259n uy\u011fun pedaqogika sad\u0259c\u0259 g\u0259ncl\u0259ri produktiv q\u00fcvv\u0259l\u0259rin d\u00f6vriyy\u0259sin\u0259 daxil olma\u011fa haz\u0131rla\u015fd\u0131ran bir texnologiyad\u0131r. Modernist c\u0259miyy\u0259td\u0259 m\u00fc\u015fahid\u0259 edil\u0259n biliyin s\u00fcr\u0259tl\u0259 d\u0259y\u0259rsizl\u0259\u015fm\u0259sidir. N\u0259ql edil\u0259n bilik yaln\u0131z \u0259ld\u0259 olunan\u0131n bir fraksiyas\u0131d\u0131r. Beyero bildirir ki, biliyin istehlak\u0131nda onun m\u00fcbadil\u0259 al\u0259ti kimi f\u0259aliyy\u0259t g\u00f6st\u0259rm\u0259si m\u0259qs\u0259dil\u0259 biliy\u0259 bir istifad\u0259 d\u0259y\u0259ri verm\u0259k u\u011frunda m\u00fcbariz\u0259 gedir. M\u00fc\u0259lliml\u0259r texnoloqlar kimi f\u0259aliyy\u0259t g\u00f6st\u0259rm\u0259li v\u0259 s\u00fcr\u0259tli bir formada istifad\u0259y\u0259 veril\u0259 bil\u0259n praktik biliyi n\u0259ql etm\u0259lidirl\u0259r. Bununla b\u0259rab\u0259r, elm populyarla\u015fd\u0131r\u0131lmal\u0131 v\u0259 n\u0259yin bahas\u0131na olursa-olsun, texnoloji \u00e7\u0259r\u00e7iv\u0259y\u0259 daxil edilm\u0259lidir. Populyarla\u015fman\u0131n n\u0259ql etdiyi is\u0259 yaln\u0131z diskursdur v\u0259 texnoloji diskurs elmi praktika deyildir. Texnoloji transformasiyaya m\u0259ruz qalan v\u0259 \u00f6z\u00fcn\u00fcn spiritual \u015f\u0259rtl\u0259rini unudan elmi bilik h\u0259r hans\u0131 bir m\u0259d\u0259niyy\u0259tin ortaya \u00e7\u0131xmas\u0131na v\u0259 ya t\u0259r\u0259qqisin\u0259 s\u0259b\u0259b ola bilm\u0259z. Ona g\u00f6r\u0259 d\u0259 populyarla\u015fma elmin sosialla\u015fmas\u0131, dolay\u0131s\u0131 il\u0259 biliyin iyerarxiyas\u0131zla\u015fmas\u0131 dem\u0259kdir [1, s.132].<\/p>\n<p>\u0130frat pedaqojil\u0259\u015fm\u0259nin \u0259ks effektl\u0259rini Beyero bel\u0259 izah edir: bu tendensiyan\u0131n m\u0259qs\u0259di u\u015faqlar \u00fc\u00e7\u00fcn h\u0259yat\u0131 daha da asanla\u015fd\u0131rmaq, onlar\u0131n psixoloji, \u0259xlaqi, intellektual inki\u015faf\u0131n\u0131 art\u0131rmaq, daha az \u00e7\u0259tinlikl\u0259 informasiya transmissiyas\u0131na nail olmaqdan ibar\u0259tdir. Pedaqogika n\u0259 q\u0259d\u0259r elmi v\u0259 texnolojidirs\u0259, bir o q\u0259d\u0259r effektivdir v\u0259 \u015fagirdl\u0259r \u00fcz\u0259rind\u0259 total n\u0259zar\u0259t\u0259 sahibdir. Pedaqogikan\u0131n biliyin \u0259ld\u0259 edilm\u0259si il\u0259 he\u00e7 bir ba\u011fl\u0131l\u0131\u011f\u0131 yoxdur. O, yaln\u0131z psixoloji v\u0259 siyasi olaraq t\u0259nziml\u0259yici bir aktd\u0131r. Pedaqogikan\u0131n texnolojil\u0259\u015fm\u0259si onu sosial n\u0259zar\u0259tin daha m\u00fck\u0259mm\u0259l vasit\u0259sin\u0259 \u00e7evirir. Beyero g\u00f6st\u0259rir ki, q\u0259bul edil\u0259n informasiya n\u0259 q\u0259d\u0259r \u00e7ox olarsa, modern insan o q\u0259d\u0259r \u00e7ox bildiyini d\u00fc\u015f\u00fcn\u00fcr, lakin reall\u0131qda veril\u0259n informasiya il\u0259 bilik aras\u0131ndak\u0131 \u00e7a\u015fq\u0131nl\u0131q onu \u201cspiral ill\u00fcziya\u201dya s\u00fcr\u00fckl\u0259yir. \u0130frat d\u0259r\u0259c\u0259d\u0259 \u00e7ox informasiya unutqanl\u0131q m\u0259d\u0259niyy\u0259tinin meydana \u00e7\u0131xmas\u0131 il\u0259 n\u0259tic\u0259l\u0259nir. \u0130nformasiya k\u00fctl\u0259si he\u00e7 bir k\u00f6k\u00fc v\u0259 ya davaml\u0131l\u0131\u011f\u0131 olmayan essensiyas\u0131z bir h\u0259yat formala\u015fd\u0131r\u0131r. Universalla\u015fm\u0131\u015f pedaqogika demokratiyaya deyil, texno-iqtisadiyyata xidm\u0259t edir. Datan\u0131n daha ekstensiv n\u0259qli h\u0259r k\u0259sin eyni norma v\u0259 d\u0259y\u0259rl\u0259r\u0259 \u201cba\u011fl\u0131l\u0131\u011f\u0131n\u0131\u201d g\u00fccl\u0259ndirir. Bir s\u00f6zl\u0259, pedaqogika texnolojil\u0259\u015fdikc\u0259 v\u0259 institusional xarakter ald\u0131qca h\u00f6kum\u0259tl\u0259rin siyasi al\u0259tin\u0259 \u00e7evrilir. N\u0259inki informasiya, texnologiyalar v\u0259 yaxud elm, el\u0259c\u0259 d\u0259 onlar\u0131n transmissiyas\u0131 neytral deyildir, m\u00fck\u0259m\u0259ll\u0259\u015fdirilmi\u015f pedaqogika \u0259sla neytral deyil. O, informasiya t\u0259r\u0259find\u0259n sosial n\u0259zar\u0259ti daha da g\u00fccl\u0259ndir\u0259n vasit\u0259dir. Azad etm\u0259li olan pedaqogika kor v\u0259 q\u0259bul edilmi\u015f k\u00f6l\u0259liyin al\u0259tin\u0259 transformasiya olub.<\/p>\n<p>Texnokratiya insan elml\u0259rinin bilik sah\u0259sind\u0259 n\u0259h\u0259ng b\u00f6hran\u0131na s\u0259b\u0259b olub. \u018fd\u0259bi bilik texnoloji bilikl\u0259 \u0259v\u0259z olunub. Bilik \u00fcz\u0259rind\u0259 informasiyan\u0131n, d\u00fc\u015f\u00fcnc\u0259 \u00fcz\u0259rind\u0259 praktik biliyin h\u00f6kmranl\u0131\u011f\u0131 h\u0259qiqi biliyi dezinteqrasiya edib. Modern elm sah\u0259l\u0259ri k\u0259skin m\u00fct\u0259x\u0259ssisl\u0259\u015fm\u0259 il\u0259 bu par\u00e7alanman\u0131n \u0259sas s\u0259b\u0259bkar\u0131d\u0131r. Elm yaln\u0131z operasional (\u0259m\u0259liyyat) biliyin aqreqat\u0131n\u0131 yarada bil\u0259r. Nisbil\u0259\u015fdirici xarakteri il\u0259 o, b\u0259\u015f\u0259r elml\u0259rinin t\u0259m\u0259lini sars\u0131d\u0131r, obyektivliyi inki\u015faf etdirm\u0259kl\u0259 subyektiv v\u0259 obyektiv aras\u0131nda sabit bir duall\u0131q yarad\u0131r. Polyak filosofu v\u0259 tarix\u00e7isi Kristof Pomian da qeyd edir ki, texnoloji t\u0259r\u0259qqinin muxtariyy\u0259ti qar\u015f\u0131s\u0131nda he\u00e7 bir neytral elm v\u0259 ya saf elm dey\u0259 bir \u015fey m\u00f6vcud ola bilm\u0259z. Texnokratiyada b\u00fct\u00fcn elmi nailiyy\u0259tl\u0259r texnoloji n\u0259tic\u0259l\u0259r kontekstind\u0259 d\u0259y\u0259rl\u0259ndirilir v\u0259 d\u0259y\u0259rl\u0259ndirilm\u0259lidir. Buna g\u00f6r\u0259 d\u0259 m\u00fc\u0259yy\u0259nedici faktor h\u0259r bir elmi ara\u015fd\u0131rman\u0131n texnologiyada z\u0259ruri implikasiyas\u0131d\u0131r. Bu is\u0259 texnoloji aspektin epistemik aspekt \u00fcz\u0259rind\u0259 dominantl\u0131\u011f\u0131 anlam\u0131na g\u0259lir [15]. Texnologiya h\u0259m elmin \u00f6n\u00fcnd\u0259, h\u0259m d\u0259 arxas\u0131ndad\u0131r. Modern elm \u00f6z\u00fcn\u00fc texnologiyaya proyeksiya etm\u0259kl\u0259 onun t\u0259r\u0259find\u0259n absorbsiya edilir. B\u00fct\u00fcn elm sah\u0259l\u0259ri eksperimentalla\u015fmaqla fenomenl\u0259rin yaln\u0131z texnoloji olaraq reproduksiyas\u0131na icaz\u0259 ver\u0259n texnologiyadan as\u0131l\u0131 hala g\u0259lir. T\u0259bi\u0259ti n\u0259z\u0259ri modell\u0259r\u0259 uy\u011funla\u015fd\u0131rma\u011fa \u00e7al\u0131\u015fmaq onu texnoelmi abstraktla\u015fmaya tabe etm\u0259k dem\u0259kdir. Bir modern fizikin s\u00f6yl\u0259ydiyi kimi: \u201cT\u0259bi\u0259t m\u0259nim \u00f6z laboratoriyamda yaratd\u0131\u011f\u0131md\u0131r\u201d.<\/p>\n<p>Texnologiya v\u0259 elm aras\u0131ndak\u0131 modern ittifaq elmin deyil, texnoloji t\u0259\u015f\u0259bb\u00fcsl\u0259r t\u0259r\u0259find\u0259n formala\u015fd\u0131rl\u0131r. Elm sistematik texnologiyan\u0131n meydana \u00e7\u0131xmas\u0131 il\u0259 transformasiyaya m\u0259ruz qal\u0131r. Bu ittifaqa bir xarakter ver\u0259n m\u0259hz texnologiyad\u0131r. Bu, texnologiyan\u0131n elm il\u0259 deyil, elmin texnologiya il\u0259 birl\u0259\u015fm\u0259sidir. Q\u0131sacas\u0131, texnologiya elmi \u00f6z\u00fcn\u0259 assimilyasiya etm\u0259kd\u0259 b\u00f6y\u00fck nailiyy\u0259t qazan\u0131b. Bu g\u00fcn texnokratiya elmin h\u0259qiq\u0259t u\u011frunda batil irrasionall\u0131\u011fa qar\u015f\u0131 Promotey m\u00fcbariz\u0259sinin m\u00fcq\u0259dd\u0259s auras\u0131n\u0131 t\u0259\u015fkil etm\u0259kl\u0259 yana\u015f\u0131, \u00f6z\u00fcn\u00fc insani rasionall\u0131\u011f\u0131n modern refleksiyas\u0131 olaraq m\u00fc\u0259yy\u0259n ed\u0259 bilib. Elm texnologiyan\u0131 s\u0259n\u0259tkar\u0131n atelyesind\u0259n \u00e7\u0131xarmaqla onu h\u0259r k\u0259sin \u0259mrin\u0259 verib. Bununla da, texnoelm b\u00fct\u00f6vl\u00fckd\u0259 c\u0259miyy\u0259tin faydas\u0131 il\u0259 ba\u011fl\u0131 olan neytral sosial t\u0259msil\u00e7iy\u0259 \u00e7evrilib.<\/p>\n<p>Texnoloji bilik v\u0259 iqtisadi f\u0259aliyy\u0259tl\u0259r aras\u0131nda sars\u0131lmaz \u0259laq\u0259 v\u0259 ox\u015farl\u0131q m\u00f6vcuddur. B\u00f6y\u00fcm\u0259sin\u0259 v\u0259 s\u00fcr\u0259tl\u0259 geni\u015fl\u0259nm\u0259sin\u0259 g\u00f6r\u0259 iqtisadi rasionalizm texnoloji rasionalizm\u0259 borcludur. Texno-elmin ehtiyaclar\u0131 h\u0259r zaman \u0259n y\u00fcks\u0259k iqtisadi d\u00fcz\u0259n t\u0259l\u0259b edir. Texno-elmd\u0259n as\u0131l\u0131 olan iqtisadi f\u0259aliyy\u0259tl\u0259r getdikc\u0259 rasionalla\u015f\u0131r, punktualla\u015f\u0131r v\u0259 saat\u0131n ritml\u0259rin\u0259 tabe olaraq mexanikl\u0259\u015fir. Punktualla\u015fm\u0131\u015f biznes f\u0259aliyy\u0259tl\u0259rinin t\u0259drici m\u00fck\u0259mm\u0259ll\u0259\u015fm\u0259si d\u0259 texnoloji prosesl\u0259rd\u0259n as\u0131l\u0131d\u0131r.<\/p>\n<p>Praktik bilik operasional bacar\u0131q istisna olmaqla ba\u015fqa he\u00e7 bir intellektual qabiliyy\u0259t olmadan f\u0259rdl\u0259ri konkretliliy\u0259 tabe edir. \u0130nternet v\u0259 sosial \u015f\u0259b\u0259k\u0259l\u0259r vasit\u0259sil\u0259 n\u0259ql olunan v\u0259 antim\u0259d\u0259niyy\u0259tin bo\u015flu\u011funa yuvarlanan k\u00fctl\u0259vi informasiyan\u0131n n\u0259 yeri, n\u0259 d\u0259 d\u0259y\u0259ri var. Filipp Rokeplo qeyd edir ki, texnologiyan\u0131n ambisiyas\u0131 d\u00fcnyan\u0131 c\u0259bril\u0259\u015fdirm\u0259kdir. Lakin bu c\u0259br b\u00fct\u00fcn d\u00fcnya dill\u0259rinin t\u0259rc\u00fcm\u0259 edildiyi v\u0259 ba\u015fqa h\u0259r hans\u0131 bir kommunikasiyan\u0131n olmad\u0131\u011f\u0131 universal dil\u0259 \u00e7evrilib [18]. \u0130nsanlar aras\u0131ndak\u0131 \u00fcnsiyy\u0259tin aradan qalxmas\u0131 bir spesifik m\u0259d\u0259niyy\u0259tin d\u0259 aradan qalxmas\u0131 dem\u0259kdir. \u00c7\u00fcnki \u00f6z\u00fcn\u0259m\u0259xsus bir m\u0259d\u0259niyy\u0259t bir dilin spesifikliyin\u0259 \u0259saslan\u0131r. Texnoloji sistem \u00f6z\u00fcn\u00fc b\u00fct\u00fcn m\u0259d\u0259niyy\u0259tl\u0259r v\u0259 sivilizasiyalara ba\u011flamaqla universal istifad\u0259 il\u0259 yana\u015f\u0131, universal dil t\u0259lqin edir. Lakin m\u0259d\u0259niyy\u0259t universal ola bilm\u0259z, \u00e7\u00fcnki insani varl\u0131qlar universal deyill\u0259r. Bizim ham\u0131m\u0131z\u0131n \u00f6z\u00fcn\u0259m\u0259xsus yeri, zaman\u0131, irqi, ke\u00e7mi\u015fi, formala\u015fma prosesi var. Bu kontekstd\u0259 h\u0259r bir m\u0259d\u0259niyy\u0259t v\u0259 ya subm\u0259d\u0259niyy\u0259t arxaikl\u0259\u015fdirilir. Texnoloji universalla\u015fman\u0131n dominantl\u0131\u011f\u0131nda he\u00e7 bir m\u0259d\u0259niyy\u0259t \u00f6z spesifik d\u0259y\u0259r v\u0259 mahiyy\u0259tini qorumaq g\u00fcc\u00fcnd\u0259 deyil. Biz q\u0259dim poemalar\u0131, eposlar\u0131, \u0259fsan\u0259l\u0259ri v\u0259 ya mifl\u0259ri \u00f6yr\u0259n\u0259 bil\u0259rik, amma bu, sad\u0259c\u0259 sevimli bir diletantizmdir.<\/p>\n<p>Texnoloji \u0259m\u0259liyyatlar saniy\u0259nin milyardda birind\u0259 ba\u015f verir. He\u00e7 bir m\u0259saf\u0259, refleksiya v\u0259 ya t\u0259nqid m\u00fcmk\u00fcn deyil. M\u0259saf\u0259ni aradan qald\u0131ran texnologiya bizi bir-birimiz\u0259 qar\u015f\u0131 korla\u015fd\u0131rmaqla yana\u015f\u0131, Jak Pivtonun qeyd etdiyi kimi, \u015f\u00fcurun reflektiv f\u0259aliyy\u0259tini passivl\u0259\u015fdirir v\u0259 nitqi qada\u011fan ed\u0259r\u0259k onu residual akta \u00e7evirir. N\u0259zar\u0259tsiz texnoloji inki\u015faf insan \u015f\u0259xsiyy\u0259tinin b\u00fct\u00f6vl\u00fcy\u00fcn\u00fc tam \u015f\u0259kild\u0259 aradan qald\u0131rmaqla onu infantilizasiyaya u\u011frad\u0131r [14, s.94].<\/p>\n<p>Buna g\u00f6r\u0259 d\u0259 Edqar Moren qeyd edir ki, ideoloqlar sad\u0259c\u0259 c\u0259miyy\u0259ti deyil, el\u0259c\u0259 d\u0259 texnologiyan\u0131 do\u011fru d\u0259rk etmirl\u0259r. Elm adamlar\u0131 sad\u0259c\u0259 insanl\u0131q haqq\u0131nda deyil, elmin \u00f6z\u00fc \u00fcz\u0259rind\u0259 d\u00fc\u015f\u00fcn\u0259 bilmirl\u0259r. Bu b\u00f6y\u00fck probleml\u0259ri neytralla\u015fd\u0131rmaq \u00f6zl\u00fcy\u00fcnd\u0259 elmi ney tralla\u015fd\u0131rmaq dem\u0259kdir. Texnologiya \u00f6z s\u00fcr\u0259ti v\u0259 \u015f\u0259b\u0259k\u0259l\u0259rd\u0259 t\u0259\u015fkilatlanmas\u0131 il\u0259 ciddi probleml\u0259rin \u0259h\u0259miyy\u0259tini nisbil\u0259\u015fdirir v\u0259 n\u0259z\u0259rd\u0259n uzaqla\u015fd\u0131r\u0131r. Modern d\u00fcnyan\u0131n ya\u015fad\u0131\u011f\u0131 kultural v\u0259 intellektual tragediya ondan ibar\u0259tdir ki, biz he\u00e7 bir refleksiyaya icaz\u0259 verm\u0259y\u0259n texnoloji m\u00fchitd\u0259yik. Lakin insan intellektual v\u0259 mental biliyi m\u00fczakir\u0259 etm\u0259li, onu bir eksperimentasiya m\u0259s\u0259l\u0259sin\u0259 \u00e7evirm\u0259li, onun \u00fcz\u0259rind\u0259 d\u0259rind\u0259n d\u00fc\u015f\u00fcnm\u0259li (refleksiya) v\u0259 h\u0259yat t\u0259cr\u00fcb\u0259sin\u0259 inkorporasiya etm\u0259lidir. Bu h\u0259qiq\u0259t texnologiyan\u0131n \u201ctexnom\u0259d\u0259niyy\u0259t\u201di yaymaq \u00fc\u00e7\u00fcn istifad\u0259 etdiyi vasit\u0259l\u0259r, informasiyan\u0131n s\u00fcr\u0259ti, reall\u0131q v\u0259 onun sur\u0259ti aras\u0131ndak\u0131 \u00e7a\u015fq\u0131nl\u0131q, refleksiya m\u00fcmk\u00fcnl\u00fcy\u00fcn\u00fc istisna ed\u0259n k\u00fctl\u0259 m\u0259d\u0259niyy\u0259ti t\u0259r\u0259find\u0259n aradan qald\u0131r\u0131l\u0131r.<\/p>\n<p><strong>\u00a0<\/strong><\/p>\n<ol start=\"3\">\n<li><strong> Texnom\u0259d\u0259niyy\u0259t qar\u015f\u0131s\u0131nda <\/strong><strong>ger\u00e7\u0259k m\u0259d\u0259niyy\u0259tin t\u0259n\u0259zz\u00fcl\u00fc<\/strong><\/li>\n<\/ol>\n<p>B\u00fct\u00fcn m\u0259d\u0259niyy\u0259tl\u0259r reall\u0131q v\u0259 bilik aras\u0131nda sars\u0131lmaz bir harmoniyan\u0131n varl\u0131\u011f\u0131n\u0131 \u00f6n \u015f\u0259rt olaraq q\u0259bul edir. Lakin bu g\u00fcn reall\u0131qlar bir ne\u00e7\u0259 texnoloji imperativl\u0259r v\u0259 data bazalarda toplanm\u0131\u015f bilik t\u0259r\u0259find\u0259n m\u00fc\u0259yy\u0259n olunur. Edqar Moren bildirir ki, biliyin bu q\u0259d\u0259r s\u00fcr\u0259tl\u0259 toplanmas\u0131na r\u0259\u011fm\u0259n modernizm \u0259srind\u0259 biliksizliyin (nescience) yeni n\u00f6v\u00fc il\u0259 \u00fcz-\u00fcz\u0259yik [13]. B\u00fct\u00fcn m\u0259d\u0259niyy\u0259tl\u0259r bir qrup, bir c\u0259miyy\u0259t m\u0259d\u0259niyy\u0259tidir. O, qrup dimensiyas\u0131n\u0131, qrup \u00fczvl\u0259ri aras\u0131nda qar\u015f\u0131l\u0131ql\u0131 m\u00fcnasib\u0259ti t\u0259lqin edir. Lakin texnologiya bir t\u0259r\u0259fd\u0259n sosial \u015f\u0259b\u0259k\u0259l\u0259r, virtual texnologiyalar, virtual tan\u0131\u015fl\u0131qlar v\u0259 m\u00fcnasib\u0259tl\u0259ri stimulla\u015fd\u0131rmaqla yaln\u0131zl\u0131\u011f\u0131 daha da k\u0259skinl\u0259\u015fdirir, sosial atomizm yarad\u0131r. C\u0259miyy\u0259t he\u00e7 bir real interaksiyan\u0131n olmad\u0131\u011f\u0131 f\u0259rdl\u0259r \u2013 monadlar y\u0131\u011f\u0131n\u0131ndan ibar\u0259t bir m\u0259kan hal\u0131na g\u0259lir. Dig\u0259r bir reall\u0131q ondan ibar\u0259tdir ki, yeni texnologiyalar\u0131n \u00f6zl\u0259rini formala\u015fd\u0131rd\u0131\u011f\u0131 \u015f\u0259b\u0259k\u0259 istifad\u0259\u00e7il\u0259rin rolunu b\u00fct\u00f6v \u015f\u0259kild\u0259 istisna edir. \u015e\u0259b\u0259k\u0259l\u0259r m\u00fcc\u0259rr\u0259d, g\u00f6r\u00fcnm\u0259z v\u0259 f\u0259rqedilm\u0259zdir. Onlar \u00f6zl\u0259rini real h\u0259yata t\u0259lqin edir v\u0259 onu \u015f\u0259rtl\u0259ndirir.<\/p>\n<p>\u015e\u0259b\u0259k\u0259 texnologiyan\u0131n yeni d\u00fcnyas\u0131n\u0131n \u0259n \u0259h\u0259miyy\u0259tli s\u0259ciyy\u0259sidir. F\u0259rdi \u015f\u0259b\u0259k\u0259 b\u00fct\u00fcn \u015f\u0259b\u0259k\u0259l\u0259ri bir-biril\u0259 \u0259laq\u0259l\u0259ndir\u0259n daha m\u00fcc\u0259rr\u0259d v\u0259 daha b\u00f6y\u00fck \u015f\u0259b\u0259k\u0259nin t\u0259rkib hiss\u0259sidir. \u015e\u0259b\u0259k\u0259d\u0259n k\u0259narda he\u00e7 bir m\u0259d\u0259niyy\u0259t ola bilm\u0259z. Ancaq \u0259g\u0259r biz \u015f\u0259b\u0259k\u0259l\u0259rin meydana \u00e7\u0131xard\u0131\u011f\u0131 simulakrumlar, m\u00fcbadil\u0259l\u0259r v\u0259 informasiyan\u0131n h\u0259qiqi m\u0259d\u0259niyy\u0259t il\u0259 ba\u011fl\u0131 oldu\u011funu d\u00fc\u015f\u00fcn\u00fcr\u00fcks\u0259, m\u0259d\u0259niyy\u0259t \u00fcz\u0259rind\u0259 \u00e7ox s\u0259thi v\u0259 sad\u0259l\u00f6vh bir bax\u0131\u015fa sahibik. Ax\u0131c\u0131 v\u0259 h\u0259r \u015feyi \u00f6z\u00fcnd\u0259 \u0259hat\u0259l\u0259yici \u015f\u0259b\u0259k\u0259 ideyas\u0131 insaniliyin dominant m\u00f6vqeyini sars\u0131d\u0131r. \u015e\u0259b\u0259k\u0259 \u00f6z\u00fc daxilind\u0259 olan insani varl\u0131qlar\u0131n ger\u00e7\u0259k subyektivliyini v\u0259 m\u00fcst\u0259qilliyini m\u0259hdudla\u015fd\u0131r\u0131r. Mi\u015fel Mirabel qeyd edir ki, telematika <em>(komp\u00fcterl\u0259\u015fmi\u015f informasiyan\u0131n uzun m\u0259saf\u0259y\u0259 n\u0259qlini \u00f6z\u00fcnd\u0259 ehtiva ed\u0259n informasiya texnologiyas\u0131n\u0131n bir qolu<\/em> \u2013 <strong>S.P.<\/strong>) biliyin yenid\u0259n t\u0259\u015fkilini sisteml\u0259\u015fdirm\u0259kl\u0259 ideyalar v\u0259 i\u015f metodlar\u0131n\u0131 alt-\u00fcst edir. Telematikaya \u0259saslanan d\u00fc\u015f\u00fcnc\u0259miz yeni sosiokultural obyektl\u0259rin t\u0259bi\u0259ti v\u0259 mahiyy\u0259tin\u0259 qar\u015f\u0131 bizi korla\u015fd\u0131r\u0131r [11]. M\u0259d\u0259niyy\u0259t bir dokumentasiyaya \u00e7evrilir. H\u0259r \u015fey komp\u00fcterl\u0259rin yadda\u015flar\u0131nda toplan\u0131l\u0131r. Telematika dili inqilabil\u0259\u015fdirm\u0259kl\u0259 d\u00fc\u015f\u00fcnc\u0259ni d\u0259 nizams\u0131zla\u015fd\u0131r\u0131r v\u0259 xaotikl\u0259\u015fdirir. \u0130nsan texnoloji \u0259m\u0259liyyat prosesin\u0259 g\u00f6m\u00fcld\u00fcy\u00fc zaman onunla ma\u015f\u0131n aras\u0131ndak\u0131 f\u0259rq aradan qalx\u0131r. \u00c7\u00fcnki bu \u0259m\u0259liyyat prosesinin h\u0259r iki t\u0259r\u0259find\u0259 ma\u015f\u0131n yer al\u0131r (ma\u015f\u0131n\/ma\u015f\u0131nla\u015fm\u0131\u015f insan) \u018fn pis halda is\u0259 istehsal\u00e7\u0131n\u0131n ma\u015f\u0131n\u0131n bir par\u00e7as\u0131na \u00e7evrildiyini s\u00f6yl\u0259y\u0259 bil\u0259rik. Ma\u015f\u0131n\u0131n formala\u015fd\u0131rd\u0131\u011f\u0131 bir virtual reall\u0131\u011fa transformasiya olan insan onun operativ \u0259kizi kimi i\u015fl\u0259m\u0259kd\u0259dir.<\/p>\n<p>\u201cMa\u015f\u0131nlar tarix yarad\u0131r?\u201d adl\u0131 essesind\u0259 amerikal\u0131 iqtisadiyyat tarix\u00e7isi Robert Haylbroner tarixi inki\u015faf daxilind\u0259 insanlar\u0131 texnoloji t\u0259r\u0259qqiy\u0259 s\u00fcr\u00fckl\u0259y\u0259n m\u0259ntiqi i\u015f\u0131qland\u0131r\u0131r. C\u0259miyy\u0259tl\u0259r texnologiyalar\u0131 m\u00fcxt\u0259lif s\u00fcr\u0259tl\u0259rd\u0259 q\u0259bul ets\u0259 d\u0259, texnoloji t\u0259r\u0259qqid\u0259 spesifik \u201cyum\u015faq determinizm\u201d m\u00f6vcuddur [17]. Amerikal\u0131 sosioloq Daniel Burstin d\u0259 1978-ci ild\u0259 i\u015f\u0131q \u00fcz\u00fc g\u00f6r\u0259n \u201cTexnologiya Respublikas\u0131\u201d adl\u0131 \u0259s\u0259rind\u0259 bildirir ki, texnoloji inki\u015faf termodinamika v\u0259 cazib\u0259 qanunu kimi \u00f6z \u201cqanun\u201dunu izl\u0259yir [2]. Texnologiyaya bir mahiyy\u0259t v\u0259 ya m\u0259qs\u0259d qazand\u0131rmaq ist\u0259y\u0259n filosoflar qeyri-\u015f\u00fcuri \u015f\u0259kild\u0259 texnoloji fenomeni \u201cantropolojil\u0259\u015fdirir\u201d v\u0259 \u201cmifl\u0259\u015fdirir\u201d.<\/p>\n<p>Texnokratiyan\u0131n t\u0259\u015fviq etdiyi s\u00fcni ma\u015f\u0131n m\u0259ntiqi \u0259vv\u0259lc\u0259 s\u0259naye sah\u0259sin\u0259 \u00f6z\u00fcn\u00fc t\u0259lqin etdi. \u0130nsan \u0259z\u0259l\u0259l\u0259rini a\u011f\u0131r i\u015fl\u0259rd\u0259n xilas ed\u0259r\u0259k, \u00e7al\u0131\u015fan f\u0259rdi xronometrikl\u0259\u015fmi\u015f m\u00fchit\u0259, mexanik v\u0259 ekspertl\u0259\u015fmi\u015f normalara k\u00f6l\u0259 etdi. Ma\u015f\u0131n insan\u0131n ehtiyaclar\u0131na g\u00f6r\u0259 k\u00f6l\u0259l\u0259\u015fdirildiyi kimi, insanlar da onun mexaniki ehtiyaclar\u0131na k\u00f6l\u0259 oldular. Ma\u015f\u0131n insanlar\u0131n f\u0259aliyy\u0259tinin bir inti\u015far\u0131 (ekstensiya) oldu\u011fu kimi, i\u015fl\u0259y\u0259nl\u0259ri d\u0259 \u00f6z inti\u015far\u0131 hal\u0131na g\u0259tirdi. S\u00fcni ma\u015f\u0131n\u0131n m\u0259ntiqi s\u0259naye sektorundan k\u0259nara da yay\u0131ld\u0131: x\u00fcsus\u0259n d\u0259, b\u00fcrokratik t\u0259\u015fkilatlar i\u00e7ind\u0259 olaca\u011f\u0131 \u0259vv\u0259lc\u0259d\u0259n bariz \u015f\u0259kild\u0259 g\u00f6r\u00fcn\u0259n idar\u0259etm\u0259 d\u00fcnyas\u0131nda. Sosial f\u0259aliyy\u0259tin bir \u00e7ox sah\u0259l\u0259rin\u0259 ma\u015f\u0131nlar v\u0259 makinalar s\u0131zmaqla yana\u015f\u0131, faydal\u0131l\u0131q, t\u0259xmin edil\u0259 bilm\u0259, hesablana bilm\u0259, qat\u0131 professionalla\u015fma, t\u0259l\u0259sk\u0259nlik, xronometrikl\u0259\u015fm\u0259 &#8211; g\u00fcnd\u0259lik h\u0259yat\u0131m\u0131z\u0131 istila edib. S\u0259yah\u0259tl\u0259ri, istehlak\u0131, asud\u0259 zamanlar\u0131, t\u0259hsili, sosial xidm\u0259tl\u0259ri nizamlay\u0131r. Urbanizasiya, atomla\u015fma, anoniml\u0259\u015fm\u0259 s\u00fcni ma\u015f\u0131n m\u0259ntiqinin insanlar v\u0259 onlar\u0131n m\u00fcnasib\u0259tl\u0259ri \u00fcz\u0259rind\u0259 \u00fcmumil\u0259\u015fmi\u015f t\u0259tbiqat\u0131 il\u0259 birlikd\u0259 ir\u0259lil\u0259yir. Bel\u0259c\u0259, inki\u015faf anlay\u0131\u015f\u0131 \u00f6z\u00fcn\u00fc zorla t\u0259lqin etdiyi kimi, s\u00fcni ma\u015f\u0131n m\u0259ntiqin\u0259 boyun \u0259yir v\u0259 onu b\u00fct\u00f6v planetimiz\u0259 yay\u0131r. Bu o dem\u0259kdir ki, texnologiyan\u0131n \u0259l\u0259 ke\u00e7irilm\u0259si, texnologiya t\u0259r\u0259find\u0259n \u0259l\u0259 ke\u00e7irilm\u0259 dem\u0259kdir. C\u0259miyy\u0259ti insan \u00fc\u00e7\u00fcn rasionalla\u015fd\u0131rd\u0131\u011f\u0131m\u0131z\u0131 z\u0259nn edirik, amma c\u0259miyy\u0259tin rasionalla\u015fmas\u0131na adaptasiya olmas\u0131 \u00fc\u00e7\u00fcn insan\u0131 rasionalla\u015fd\u0131r\u0131r\u0131q.<\/p>\n<p>S\u00fcni ma\u015f\u0131n m\u0259ntiqinin insan h\u0259yat\u0131n\u0131n h\u0259r sah\u0259sind\u0259 inki\u015faf\u0131 \u00f6z\u00fc il\u0259 birlikd\u0259 texnokratik v\u0259 ekonokratik hala g\u0259l\u0259n par\u00e7alanm\u0131\u015f mexanist d\u00fc\u015f\u00fcnc\u0259ni \u201cistehsal etdi\u201d (E.Morin bunu \u201cmexaniki v\u0259 b\u00f6l\u00fcnm\u00fc\u015f d\u00fc\u015f\u00fcnc\u0259nin s\u0259lt\u0259n\u0259ti\u201d adland\u0131r\u0131r). Bel\u0259 bir d\u00fc\u015f\u00fcnc\u0259 art\u0131q h\u0259r \u015feyin tamamil\u0259 kompleks bir s\u0259b\u0259b\u0259 ita\u0259t etm\u0259y\u0259 ba\u015flad\u0131\u011f\u0131 bir m\u0259qamda sad\u0259c\u0259 mexaniki kauzasiyan\u0131n f\u0259rqin\u0259 var\u0131r. Reall\u0131\u011f\u0131 sad\u0259c\u0259 say\u0131la bil\u0259n \u015feyl\u0259r\u0259 tabe edir. Say\u0131la bilm\u0259y\u0259 tabelik v\u0259 hiperprofessionalla\u015fma var olman\u0131n, b\u00fct\u00f6vl\u00fcy\u00fcn, \u00f6z\u00fcn\u0259m\u0259xsus v\u0259 essensial olan\u0131n da \u00fcz\u0259rind\u0259 bir miopiya yarad\u0131r. Texnolojil\u0259\u015fmi\u015f b\u00fct\u00fcn probleml\u0259r v\u0259t\u0259nda\u015flardan m\u00fct\u0259x\u0259ssisl\u0259rin maraqlar\u0131na do\u011fru s\u00fcr\u00fc\u015f\u00fcr. M\u0259hz bu bax\u0131mdan qeyd ed\u0259 bil\u0259rik ki, texnoelmi t\u0259r\u0259qqi inqilabi bir fenomen olmaqla yana\u015f\u0131, c\u0259miyy\u0259tl\u0259rin d\u0259rinliyin\u0259 n\u00fcfuz ed\u0259r\u0259k nizamlay\u0131c\u0131 ma\u015f\u0131nlar\u0131 \u2013 s\u00fcni ma\u015f\u0131n m\u0259ntiqinin dominantl\u0131\u011f\u0131n\u0131 g\u00fcnd\u0259lik h\u0259yat\u0131m\u0131za q\u0259d\u0259r yerl\u0259\u015fdirdi.<\/p>\n<p>Amerikal\u0131 kultural t\u0259nqid\u00e7i v\u0259 media n\u0259z\u0259riyy\u0259\u00e7isi Neil Postman da \u201cTexnopoliya\u201d adl\u0131 \u0259s\u0259rind\u0259 m\u0259d\u0259niyy\u0259tin texnologiyaya t\u0259slim olmas\u0131n\u0131 vur\u011fulay\u0131r. Postmana g\u00f6r\u0259, m\u0259d\u0259niyy\u0259t v\u0259 sosial orqanizasiyan\u0131n s\u0259naye \u00f6nc\u0259si formalar\u0131n\u0131 texno-al\u0259tl\u0259rd\u0259n he\u00e7 d\u0259 daha az istifad\u0259 etmirdil\u0259r. Lakin onlar\u0131n i\u015fl\u0259tdikl\u0259ri al\u0259tl\u0259r daxil olduqlar\u0131 m\u0259d\u0259niyy\u0259tin ruhuna v\u0259 b\u00fct\u00f6vl\u00fcy\u00fcn\u0259 he\u00e7 bir z\u0259r\u0259r vermirdi. Bu al\u0259tl\u0259r \u0259n\u0259n\u0259l\u0259r\u0259 ba\u011fl\u0131l\u0131q, Tanr\u0131ya inanc, t\u0259hsil metodlar\u0131 v\u0259 sosial orqanizasiyan\u0131n legitimliyi prinsipl\u0259rind\u0259 he\u00e7 bir d\u0259yi\u015fikliy\u0259 s\u0259b\u0259b olmurdu. Lakin texnokratiya t\u0259r\u0259find\u0259n q\u0259bul edil\u0259n al\u0259tl\u0259r konstant \u015f\u0259kild\u0259 insan\u0131n ya\u015fam t\u0259rzini transformasiyaya u\u011frad\u0131r. H\u0259r \u015fey bu v\u0259 ya dig\u0259r \u015f\u0259kild\u0259 texnogizmolar\u0131n s\u00fcr\u0259tl\u0259 t\u0259kmill\u0259\u015fm\u0259si v\u0259 yenil\u0259nm\u0259sin\u0259 y\u00f6n\u0259lm\u0259lidir. Daxil olduqlar\u0131 m\u0259d\u0259niyy\u0259tin b\u00fct\u00f6vl\u00fcy\u00fcn\u0259 z\u0259r\u0259r ver\u0259n bu al\u0259tl\u0259r \u00f6zl\u00fcy\u00fcnd\u0259 bir \u201cm\u0259d\u0259niyy\u0259t\u201d\u0259 \u00e7evrilir. Buna g\u00f6r\u0259 d\u0259 sosial normalar, mifl\u0259r, praktikalar v\u0259 rituallar ya\u015fam \u2013 sa\u011fqalma m\u00fcbariz\u0259sin\u0259 ba\u015flamal\u0131 olur. Postman bildirir ki, biz texnokratiyadan texnopoliya \u0259srin\u0259 daxil olmu\u015fuq. Bu \u0259srd\u0259 kultural olaraq tamamil\u0259 s\u0259thil\u0259\u015f\u0259n d\u00fcnya texnologiyan\u0131n suverenliyi qar\u015f\u0131s\u0131nda b\u00fct\u00fcn kultural formalar\u0131n t\u0259slim oldu\u011fu t\u0259r\u0259qqi ideologiyas\u0131na ba\u011fl\u0131d\u0131r [16]. Texnopoliyada sa\u011f qalan residual kultural praktikalar da sosial yadda\u015f v\u0259 inanclar\u0131 z\u0259ifl\u0259dib yox ed\u0259n antim\u0259d\u0259niyy\u0259t qar\u015f\u0131s\u0131nda \u0259h\u0259miyy\u0259tsizl\u0259\u015fir. \u0130nsan texnopoliyan\u0131n aktivliyinin subyektin\u0259 \u00e7evrilm\u0259kl\u0259 onun transformativ g\u00fcc\u00fc qar\u015f\u0131s\u0131nda degenerasiya ya\u015fay\u0131r. Dig\u0259r amerikal\u0131 kultural n\u0259z\u0259riyy\u0259\u00e7i V.Berri d\u0259 texnologiyan\u0131n sahib oldu\u011fu m\u0259ntiqin kommunal h\u0259yat\u0131n praktikalar\u0131 v\u0259 d\u0259y\u0259rl\u0259rinin eliminasiyas\u0131na k\u00f6kl\u0259ndiyini bildirir.<\/p>\n<p>Daha d\u0259rin \u0259ndi\u015f\u0259 is\u0259 texnoloji t\u0259r\u0259qqinin qa\u00e7\u0131lmazl\u0131\u011f\u0131 v\u0259 he\u00e7 bir t\u0259hl\u00fck\u0259 x\u0259b\u0259rdarl\u0131\u011f\u0131n\u0131n bu t\u0259r\u0259qqinin qar\u015f\u0131s\u0131n\u0131 ala bilm\u0259y\u0259c\u0259yi inanc\u0131ndan qaynaqlan\u0131r. Texopoliyan\u0131n yaratd\u0131\u011f\u0131 d\u00fcnyabax\u0131\u015f\u0131 \u00fcz\u0259rind\u0259 Hegel v\u0259 Darvin narrativinin yeni formas\u0131 dikt\u0259 edir. Amerikal\u0131 bioloq Li Silverin qeyd etdiyi kimi, \u00f6z da\u011f\u0131d\u0131c\u0131\u011f\u0131m\u0131z\u0131 \u2013 ekzistensial s\u0259b\u0259bd\u0259n qorxmal\u0131 oldu\u011fumuz t\u0259m\u0259l olaraq f\u0259rqli bir m\u0259d\u0259niyy\u0259ti meydana \u00e7\u0131xar\u0131r\u0131q.<\/p>\n<p>Triumfalist t\u0259rzd\u0259 texnoloji qa\u00e7\u0131lmazl\u0131\u011f\u0131n a\u015fkar ekspressiyas\u0131 F.Fukuyaman\u0131n \u201cTarixin sonu\u201d adl\u0131 kitab\u0131nda m\u00fc\u015fahid\u0259 edil\u0259 bil\u0259r. Kitab h\u0259rbi texnologiyada konstant t\u0259r\u0259qqiy\u0259 ehtiyac t\u0259r\u0259find\u0259n t\u0259l\u0259b edil\u0259n elmi m\u0259ntiqin d\u0259rin materialist interpretasiyas\u0131ndan ibar\u0259tdir. Fukuyamaya g\u00f6r\u0259, yaln\u0131z liberal d\u00f6vl\u0259t h\u0259rbi t\u0259chizat v\u0259 taktikalarda mislig\u00f6r\u00fcnm\u0259mi\u015f inki\u015fafa yol a\u00e7an a\u00e7\u0131q elmi t\u0259dqiqat m\u00fchiti yarada bil\u0259r. Lakin F.Fukuyama 10 il sonra biotexnologiya v\u0259 postinsani g\u0259l\u0259c\u0259yimiz haqq\u0131nda yazd\u0131\u011f\u0131 kitab\u0131nda bildirir ki, bizi yenid\u0259n d\u0259yi\u015fdirm\u0259k g\u00fcc\u00fcnd\u0259 olan bir texnologiyan\u0131n liberal demokratiya v\u0259 siyas\u0259tin \u00f6z\u00fcn\u00fcn t\u0259bi\u0259ti \u00fc\u00e7\u00fcn ac\u0131 n\u0259tic\u0259l\u0259ri olacaq [7].<\/p>\n<p>Bir t\u0259rif v\u0259 ya l\u0259n\u0259t olaraq deyilm\u0259sind\u0259n as\u0131l\u0131 olmayaraq bu qa\u00e7\u0131lmazl\u0131q narrativi texnologiyan\u0131n \u00f6z\u00fcn\u0259 b\u00f6y\u00fck muxtariyy\u0259t qazand\u0131rmaqla onu insan d\u00fc\u015f\u00fcnc\u0259si v\u0259 m\u0259qs\u0259dind\u0259n m\u00fcst\u0259qil bir \u015f\u0259kild\u0259 inki\u015faf ed\u0259n fenomen\u0259 \u00e7evirir. \u00d6z daxili m\u0259ntiqi il\u0259 qar\u015f\u0131s\u0131al\u0131nmaz \u015f\u0259kild\u0259 ir\u0259lil\u0259y\u0259n texnologiya (texnoloji ruhun qeyri-\u015f\u00fcuri ekspansiyas\u0131) \u2013 Hegelin ifad\u0259sini modifikasiya ets\u0259k \u2013 tarixin tamamil\u0259 texnoloji konvergensiya v\u0259 kuliminasiyas\u0131na s\u0259b\u0259b olur. \u0130qtisadi v\u0259 siyasi g\u00fcc\u00fcn konsentrasiyas\u0131 getdikc\u0259 artan f\u0259rdi azadl\u0131q \u00fc\u00e7\u00fcn z\u0259ruri hesab edilir. Lakin texnologiyalar bizi t\u0259bi\u0259t v\u0259 aid oldu\u011fumuz sosiumun \u00f6hd\u0259likl\u0259rind\u0259n azad ets\u0259 d\u0259, \u00f6z\u00fcm\u00fcz\u00fc qeyri- azad, g\u00fccs\u00fcz v\u0259 yaln\u0131z hiss etm\u0259yimiz\u0259 s\u0259b\u0259b olur. \u00c7\u00fcnki texnoloji d\u00fcnyan\u0131n trayektoriyas\u0131 v\u0259 obyektl\u0259rin\u0259 insan\u0131n n\u0259zar\u0259t ed\u0259 bilm\u0259m\u0259si inanc\u0131 getdikc\u0259 k\u0259skinl\u0259\u015fir.<\/p>\n<p>Bizim n\u0259zar\u0259t etm\u0259diyimiz dinamikadan qaynaqlanan texnologiya haqq\u0131nda sad\u0259c\u0259 ki\u00e7icik t\u0259s\u0259vv\u00fcr\u00fcm\u00fcz olan bir planetar sistem\u0259 transformasiya olub. \u018fn b\u00f6y\u00fck ironiya is\u0259 ondan ibar\u0259tdir ki, texnopoliya insan\u0131n \u00f6z-\u00f6z\u00fcn\u00fc idar\u0259etm\u0259 qabiliyy\u0259tinin m\u00f6vcudlu\u011funu m\u00fcmk\u00fcns\u00fczl\u0259\u015fdirir.<\/p>\n<p>Frans\u0131z sosioloqu Edqar Morin\u0259 g\u00f6r\u0259, m\u0259d\u0259niyy\u0259t dialektik olaraq h\u0259m ekzistensial t\u0259cr\u00fcb\u0259ni, h\u0259m d\u0259 biliyin formasiyas\u0131n\u0131 n\u0259ql etm\u0259y\u0259 bizi qadir ed\u0259n sistem olaraq d\u00fc\u015f\u00fcn\u00fclm\u0259lidir. M\u0259d\u0259niyy\u0259t n\u0259 superstrukturdur, n\u0259 d\u0259 infrastruktur. O, h\u0259r ikisini birl\u0259\u015fdir\u0259n metabolik d\u00f6vr\u0259dir. Onun fikrinc\u0259, m\u0259d\u0259niyy\u0259t h\u0259m d\u0259 insan kompleksliliyini t\u0259min ed\u0259n v\u0259 qoruyan informasional, el\u0259c\u0259 d\u0259 orqanizasional sferad\u0131r. C\u0259miyy\u0259t \u0259ld\u0259 olunmu\u015f bu info-orqanizasional kapitaldan m\u0259hrum olduqda spontan komplekslilik meydana \u00e7\u0131x\u0131r [13].<\/p>\n<p>M\u0259d\u0259niyy\u0259t insanidir, \u0259ks halda o m\u00f6vcud ola bilm\u0259z. \u0130nsan onun m\u0259rk\u0259zi m\u00f6vzusu v\u0259 yegan\u0259 obsessiyas\u0131d\u0131r. O, insani varl\u0131qlar\u0131n ifad\u0259sidir. H\u0259yat\u0131n d\u0259y\u0259ri v\u0259 mahiyy\u0259ti, suprainsani q\u00fcvv\u0259 il\u0259 v\u0259hd\u0259t, sad\u0259c\u0259 insaniliy\u0259 \u00fcst\u00fcn g\u0259lm\u0259k v\u0259 dig\u0259r m\u0259s\u0259l\u0259l\u0259r d\u0259rind\u0259n sor\u011fu-sual edilm\u0259li v\u0259 \u00fcz\u0259rind\u0259 d\u00fc\u015f\u00fcn\u00fclm\u0259lidir. Lakin texnokratiya bu m\u0259s\u0259l\u0259rl\u0259 m\u0259\u015f\u011ful ola bilm\u0259z.<\/p>\n<p>H\u0259r bir texnoloji t\u0259r\u0259qqi h\u0259r \u015feyd\u0259n \u0259vv\u0259l yeni texnologiyalar yaratma\u011fa xidm\u0259t edir. O, \u00f6z-\u00f6z\u00fcn\u00fcn diqq\u0259t m\u0259rk\u0259zidir v\u0259 mexaniki sferadan k\u0259narda he\u00e7 bir sor\u011fu-suala icaz\u0259 vermir. O, \u00f6z-\u00f6z\u00fcn\u0259 b\u0259ra\u0259t qazand\u0131r\u0131r v\u0259 \u00f6z-\u00f6z\u00fcn\u00fc t\u0259tmin edir. O, insan\u0131 \u00f6z funksionall\u0131\u011f\u0131na tabe etm\u0259kd\u0259n ba\u015fqa he\u00e7 bir halda insanla m\u0259\u015f\u011ful olmur. M\u0259d\u0259niyy\u0259t yaln\u0131z d\u0259y\u0259rl\u0259r, m\u0259fkur\u0259l\u0259r v\u0259 mahiyy\u0259t m\u0259s\u0259l\u0259sini qald\u0131rd\u0131\u011f\u0131 zaman m\u00f6vcud ola bil\u0259r. Texnologiya h\u0259yat\u0131n ali d\u0259y\u0259rin\u0259 yad olmaqla yana\u015f\u0131, d\u0259y\u0259rl\u0259rl\u0259 ba\u011fl\u0131 b\u00fct\u00fcn m\u00fcnasib\u0259tl\u0259ri r\u0259dd edir. O, \u00f6z\u00fcn\u00fcn f\u0259aliyy\u0259tl\u0259ri haqq\u0131nda pis, ya da yax\u015f\u0131 he\u00e7 bir d\u0259y\u0259r m\u00fchakim\u0259sini q\u0259bul etmir. Texnologiya v\u0259 h\u0259qiqi m\u0259d\u0259niyy\u0259t radikal \u015f\u0259kild\u0259 f\u0259rqli anlay\u0131\u015flard\u0131r v\u0259 onlar\u0131n aras\u0131nda h\u0259r hans\u0131 bir k\u00f6rp\u00fcn\u00fcn olmas\u0131 qeyri-m\u00fcmk\u00fcnd\u00fcr. Onlar\u0131 \u0259laq\u0259l\u0259ndirm\u0259y\u0259 \u00e7al\u0131\u015fmaq h\u0259r iki anlay\u0131\u015f\u0131 ger\u00e7\u0259k mahiyy\u0259tind\u0259n qoparmaq dem\u0259kdir.<\/p>\n<p><strong>\u00a0<\/strong><\/p>\n<p><strong>\u00a0<\/strong><strong>N\u018fT\u0130C\u018f<\/strong><\/p>\n<p>Bu g\u00fcn modern insan\u0131n b\u00fct\u00f6vl\u0259\u015fdiyi texnoloji m\u00fchit z\u0259ruri ideoloji bax\u0131\u015flar v\u0259 davran\u0131\u015flar perspektivind\u0259n onu formala\u015fd\u0131r\u0131r. O, texnoloji sistem v\u0259 \u201ctexnologiyan\u0131n qanunlar\u0131\u201dn\u0131n f\u0259rqin\u0259 varmaqdan, modernizm \u00f6nc\u0259si insan kimi spiritual, fiziki v\u0259 bioloji qanunlar\u0131n d\u0259rkind\u0259n uzaqd\u0131r. Texnoloji universum daxilin\u0259 yerl\u0259\u015fdirilm\u0259 v\u0259 sistemi \u00fcmumiyy\u0259tl\u0259 qavraya bilm\u0259m\u0259 inteqrasiya olunma \u00fc\u00e7\u00fcn \u0259n ideal \u015f\u0259rtdir. Bu g\u00fcn texnologiya t\u0259r\u0259find\u0259n \u015f\u0259rtl\u0259ndirilm\u0259 ondan total as\u0131l\u0131l\u0131q h\u0259ddin\u0259 \u00e7at\u0131b. Bu n\u0259h\u0259ng passivlik v\u0259 tabelilik texnokratik rejimin fanatikl\u0259ri t\u0259r\u0259find\u0259n b\u0259\u015f\u0259riyy\u0259tin ali \u201cazadl\u0131\u011f\u0131\u201d olaraq m\u0259dh edilir. N\u0259d\u0259n azadl\u0131q? Bu, faktiki olaraq insan\u0131n insani v\u0259 t\u0259bii m\u00fchit il\u0259 aktiv, qar\u015f\u0131l\u0131ql\u0131 olaraq t\u0259tminedici m\u00fcnasib\u0259tini formala\u015fd\u0131ran, proqramla\u015fd\u0131r\u0131lmam\u0131\u015f, g\u00f6zl\u0259nilm\u0259zlikl\u0259r, meydanoxumalar, \u00e7\u0259tinlikl\u0259r v\u0259 se\u00e7iml\u0259rl\u0259 dolu \u015f\u0259rtl\u0259rd\u0259n azad olmas\u0131d\u0131r.<\/p>\n<p>X\u00fcsus\u0259n ke\u00e7\u0259n \u0259srin \u0259vv\u0259ll\u0259rind\u0259n etibar\u0259n insan\u0131n texnologiya qar\u015f\u0131s\u0131nda hans\u0131 m\u00f6vqey\u0259 sahib olmas\u0131 \u00fcz\u0259rind\u0259 m\u00fcxt\u0259lif fikirl\u0259r y\u00fcr\u00fcd\u00fclm\u0259y\u0259 ba\u015fland\u0131. Bu refleksiyalar\u0131n b\u0259zil\u0259rin\u0259 g\u00f6r\u0259, essensial olan insan v\u0259 ma\u015f\u0131n aras\u0131ndak\u0131 m\u00fcnasib\u0259tdir. Bu qrup iki yer\u0259 b\u00f6l\u00fcn\u00fcr: (1) insan v\u0259 ma\u015f\u0131n\u0131n birl\u0259\u015f\u0259c\u0259yini v\u0259 (2) insan\u0131n ma\u015f\u0131n t\u0259r\u0259find\u0259n absorbsiya edil\u0259c\u0259yini qeyd ed\u0259nl\u0259r. \u0130nsan-ma\u015f\u0131n kombinasiyas\u0131 daha a\u011f\u0131labatan konsepsiyad\u0131r (insan v\u0259 ma\u015f\u0131n\u0131n bir-birin\u0259 adaptasiyas\u0131 v\u0259 bir-birinin \u015f\u0259rtl\u0259ri daxilind\u0259 funksionall\u0131\u011f\u0131). Dig\u0259rl\u0259ri is\u0259 bir beyin\u0259 transformasiya olacaq insan mutasiyas\u0131ndan b\u0259hs edirl\u0259r.<\/p>\n<p>Bununla da optimist fikir ondan ibar\u0259tdir ki, b\u00fct\u00fcn a\u011f\u0131r fiziki \u0259m\u0259k \u015f\u0259rtl\u0259rind\u0259n azad olan insan \u00f6z\u00fcn\u00fc yaln\u0131z \u201cspiritual\u201d h\u0259zz v\u0259 aspirasiyalara h\u0259sr ed\u0259c\u0259k. Pessimist bax\u0131\u015fa g\u00f6r\u0259 is\u0259 b\u00fct\u00fcn insani f\u0259aliyy\u0259tl\u0259rd\u0259n qopar\u0131lan insan s\u0259thil\u0259\u015f\u0259c\u0259k v\u0259 sonda nano-bio-texnologiyan\u0131n \u00fcsyan\u0131 il\u0259 ma\u015f\u0131n\u0131n inti\u015far\u0131na \u00e7evril\u0259c\u0259k.<\/p>\n<p>Dig\u0259r dominant bax\u0131\u015f is\u0259 daha inkl\u00fcziv xarakter\u0259 sahib bir texnoloji c\u0259miyy\u0259t ideyas\u0131 il\u0259 \u00e7\u0131x\u0131\u015f edir. Onlara g\u00f6r\u0259, \u0259sas m\u0259s\u0259l\u0259 art\u0131q ma\u015f\u0131nlar, yaxud mexanikl\u0259\u015fm\u0259 deyil, texnokratik sistemdir. Bel\u0259 ki, insan v\u0259 ma\u015f\u0131n aras\u0131ndak\u0131 problem \u0259n\u0259n\u0259vi t\u0259rzd\u0259 d\u00fc\u015f\u00fcn\u00fcl\u0259 bilm\u0259z. Bu kontekstd\u0259 \u00f6z\u00fcm\u00fcz\u0259 sual verm\u0259liyik: insan\u0131n texnologiyaya n\u0259zar\u0259t ed\u0259c\u0259yi, y\u00f6nl\u0259ndir\u0259c\u0259yi v\u0259 onu se\u00e7\u0259 bil\u0259c\u0259yi \u00fcmidini qoruya bil\u0259rikmi?<\/p>\n<p>Bu g\u00fcn insan\u0131n se\u00e7m\u0259k, q\u0259rar verm\u0259k, y\u00f6nl\u0259ndirm\u0259k, d\u0259yi\u015fdirm\u0259k iqtidar\u0131nda olmad\u0131\u011f\u0131n\u0131 s\u00f6yl\u0259y\u0259 bilm\u0259rik. O se\u00e7im ed\u0259c\u0259k, amma onun se\u00e7iml\u0259ri h\u0259r zaman ikinci d\u0259r\u0259c\u0259li \u0259h\u0259miyy\u0259t k\u0259sb ed\u0259c\u0259k. O, se\u00e7im ed\u0259 bil\u0259r, amma texnoloji prosesin yaratd\u0131\u011f\u0131 opsiyalar sistemi daxilind\u0259. Onun m\u00fchakim\u0259l\u0259ri d\u0259 h\u0259r zaman texnoloji kriteriya t\u0259r\u0259find\u0259n m\u00fc\u0259yy\u0259n olunacaq. Onun yaratd\u0131\u011f\u0131 intellektual sisteml\u0259r yaln\u0131z texnologiyan\u0131n ekspressiyalar\u0131d\u0131r.<\/p>\n<p>Bel\u0259c\u0259, d\u00fc\u015f\u00fcn\u0259n v\u0259 f\u0259aliyy\u0259t g\u00f6st\u0259r\u0259n insani varl\u0131q texnoloji obyekt il\u0259 m\u00fcnasib\u0259td\u0259 m\u00fcst\u0259qil subyekt deyil. O, texnokratik sistem daxilind\u0259dir v\u0259 texnoloji faktorlar t\u0259r\u0259find\u0259n modifikasiya edilir. Bu g\u00fcn texnologiyan\u0131 istifad\u0259 ed\u0259n insani varl\u0131q ona xidm\u0259t ed\u0259n insani varl\u0131qd\u0131r v\u0259 ya \u0259ksin\u0259, yaln\u0131z texnologiyaya xidm\u0259t ed\u0259n insani varl\u0131q onu h\u0259qiq\u0259t\u0259n istifad\u0259 etm\u0259y\u0259 qadirdir.<\/p>\n<p>&nbsp;<\/p>\n<p><strong>\u0130ST\u0130FAD\u018f OLUNMU\u015e \u018fD\u018fB\u0130YYAT<\/strong><\/p>\n<ol>\n<li>Beillerot Jacky. La Soci\u00e9t\u00e9 p\u00e9dagogique. Paris: PUF, 1982<\/li>\n<li>Boorstin Daniel J. The Republic of Technology: Reflections on Our Future Community, New-York, Harper and Row, 1978<\/li>\n<li>Bressand A. and Distler C. Le Prochain Monde. Paris: Seuil, 1986<\/li>\n<li>Ellul Jacques. The technological bluff. Pasadena, Pentecost, 1989<\/li>\n<li>Ellul Jacques. New Demons, Seabury Press Inc., New-York, 1975<\/li>\n<li>Fernandez, Miguel Angel, Operative Traditions : A book where Ernst Junger and J.Evola meet at last (Volume I), Manticore Press, April, 2017<\/li>\n<li>Fukuyama Francis. Our post-human culture: Consequences of Our Biotechnological Revolution. New-York: Picador, 2003<\/li>\n<li>Furia Daniel and Pierre Charles Serre, Techniques et soci\u00e9t\u00e9s, liaisons et \u00e9valuations. Vichy: Colin 1970.<\/li>\n<li>J\u00fcnger Ernst. The Worker: Dominion and Form, translated by Bogdan Costea &amp; Laurence Paul Hemming. Northwestern University Press, 2017<\/li>\n<li>Langdon Winner. Autonomous Technology: Technics-out-of-Control as a Theme in Political Thought. M\u0130T Press, 1978<\/li>\n<li>Mirabail Michel. Les Cinquante mots cl\u00e9s de la t\u00e9l\u00e9matique. Privat, 1981<\/li>\n<li>Moles Abraham. L&#8217;Image communication fonctionelle. Casterman, 1981<\/li>\n<li>Morin E., Pour sortir du XXe si\u00e8cle (Nathan, 1981); cf. idem, Sociologie. Paris: Fayard, 1984<\/li>\n<li>Piveteau Jacques. L&#8217;Extase de la t\u00e9l\u00e9vision. INSEP 1984<\/li>\n<li>Pomian Krzysztof. La querelle du d\u00e9terminisme : philosophie de la science d&#8217;aujourd&#8217;hui, 1990<\/li>\n<li>Postman Neil. Technopoly: The Surrender of Culture to Technology. New York: Vintage, 1993.<\/li>\n<li>Robert Heilbroner L. Technological determinism revisited (in Does Technology drive History, Merritt Roe Smith and Leo Marx, M\u0130T Press, 1994) Roqueplo Philippe. Le Partage du savoir. sciences, culture et vulgarisation Paris: Seuil,1974<\/li>\n<li>Simondon Gilbert. Du mode d&#8217;existence des objets techniques, Paris: Aubier-Montaigne,1956.<\/li>\n<\/ol>\n<p>&nbsp;<\/p>\n<p><strong>Subhan Padarov<\/strong><\/p>\n<p><strong>Technocracy and its social characteristics<\/strong><\/p>\n<p><strong>\u00a0<\/strong><strong>Abstract<\/strong><\/p>\n<p>The modern world, we live under the dominance of technological progress as never been before. On our planet, it is possible to see the appearances of technological enchantment, which are reshaping our life in each domain. Biotechnology, nanotechnology, robotisation and information society caused fundamental transmutation in the internal world of man. Techno-science is implementing an epochal transition. We are living in a great mutation age caused by information society, datafication and biology. Such a kind of revolution necessitates the artificial transformation of living beings and humanisation of machines alongside with the mutual interaction between man and machine. Nowadays, technology and science, which subordinated to technological application, became the instrument of fatal threat and spiritual erosion. In a sane society, techno-science and its implications must be subject to not only scientists, but also spiritual and political authority. Anti-technocratic aristocracy is the only way out of this crisis.<\/p>\n<p><strong>Keywords: <\/strong>technological autonomy, system of objects, telematics, logic of artificial machine, convergence, technopoly, pedagogization<\/p>\n<p>&nbsp;<\/p>\n<p><strong>\u0421\u0443\u0431\u0445\u0430\u043d \u041f\u0430\u0434\u0430\u0440\u043e\u0432 <\/strong><\/p>\n<p><strong>\u0422\u0435\u0445\u043d\u043e\u043a\u0440\u0430\u0442\u0438\u044f \u0438 \u0435\u0435 \u0441\u043e\u0446\u0438\u0430\u043b\u044c\u043d\u044b\u0435 \u0445\u0430\u0440\u0430\u043a\u0442\u0435\u0440\u0438\u0441\u0442\u0438\u043a\u0438<\/strong><\/p>\n<p><strong>\u00a0<\/strong><strong>\u0420\u0435\u0437\u044e\u043c\u0435<\/strong><\/p>\n<p>\u0412 \u0441\u043e\u0432\u0440\u0435\u043c\u0435\u043d\u043d\u043e\u043c \u043c\u0438\u0440\u0435, \u0432 \u043a\u043e\u0442\u043e\u0440\u043e\u043c \u043c\u044b \u0436\u0438\u0432\u0435\u043c, \u043a\u0430\u043a \u043d\u0438\u043a\u043e\u0433\u0434\u0430 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\u043a\u0440\u0438\u0437\u0438\u0441\u0430.<\/p>\n<p><strong>\u00a0<\/strong><strong>\u041a\u043b\u044e\u0447\u0435\u0432\u044b\u0435 \u0441\u043b\u043e\u0432\u0430:<\/strong> \u0442\u0435\u0445\u043d\u043e\u043b\u043e\u0433\u0438\u0447\u0435\u0441\u043a\u0430\u044f \u0430\u0432\u0442\u043e\u043d\u043e\u043c\u0438\u044f, \u0441\u0438\u0441\u0442\u0435\u043c\u0430 \u043e\u0431\u044a\u0435\u043a\u0442\u043e\u0432, \u0442\u0435\u043b\u0435\u043c\u0430\u0442\u0438\u043a\u0430, \u043b\u043e\u0433\u0438\u043a\u0430 \u0438\u0441\u043a\u0443\u0441\u0441\u0442\u0432\u0435\u043d\u043d\u043e\u0439 \u043c\u0430\u0448\u0438\u043d\u044b, \u043a\u043e\u043d\u0432\u0435\u0440\u0433\u0435\u043d\u0446\u0438\u044f, \u0442\u0435\u0445\u043d\u043e\u043f\u043e\u043b\u0438\u044f, \u043f\u0435\u0434\u0430\u0433\u043e\u0433\u0438\u0437\u0430\u0446\u0438\u044f<\/p>\n<p>&nbsp;<\/p>\n","protected":false},"excerpt":{"rendered":"<p>S\u00fcbhan PADAROV Sosial T\u0259dqiqatlar M\u0259rk\u0259zinin apar\u0131c\u0131 m\u0259sl\u0259h\u0259t\u00e7isi Bak\u0131, Az\u0259rbaycan \u00a0E-mail: subhanpadarov@gmail.com &nbsp; X\u00fclas\u0259. Bu g\u00fcn ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnya he\u00e7 bir zaman olmad\u0131\u011f\u0131 q\u0259d\u0259r texnoloji t\u0259r\u0259qqinin h\u00f6kmranl\u0131\u011f\u0131 alt\u0131ndad\u0131r. Planetimiz \u00fcz\u0259rind\u0259 h\u0259yat\u0131 yenid\u0259n bir formaya salan texnoloji ovsunun t\u0259zah\u00fcrl\u0259rini h\u0259r bir sah\u0259d\u0259 g\u00f6rm\u0259k m\u00fcmk\u00fcnd\u00fcr. Biotexnologiya, nanotexnologiya, robotla\u015fma v\u0259 informasiya c\u0259miyy\u0259tinin inki\u015faf\u0131 insan\u0131n daxili d\u00fcnyas\u0131nda d\u0259rin transmutasiyaya s\u0259b\u0259b olub. [&hellip;]<\/p>\n","protected":false},"author":3,"featured_media":723,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-722","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-cild-1--1"],"_links":{"self":[{"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/posts\/722","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/comments?post=722"}],"version-history":[{"count":1,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/posts\/722\/revisions"}],"predecessor-version":[{"id":724,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/posts\/722\/revisions\/724"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/media\/723"}],"wp:attachment":[{"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/media?parent=722"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/categories?post=722"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/socialresearchjournal.az\/index.php\/wp-json\/wp\/v2\/tags?post=722"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}