{"id":18937,"date":"2025-06-05T19:00:00","date_gmt":"2025-06-05T16:00:00","guid":{"rendered":"https:\/\/millidusunce.com\/misak\/?p=18937&preview=true&preview_id=18937"},"modified":"2025-06-05T11:14:26","modified_gmt":"2025-06-05T08:14:26","slug":"ismail-gaspirali-tarihten-gunumuze-bir-perspektif","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/ismail-gaspirali-tarihten-gunumuze-bir-perspektif\/","title":{"rendered":"\u0130smail Gasp\u0131ral\u0131: Tarihten g\u00fcn\u00fcm\u00fcze bir perspektif"},"content":{"rendered":"

\u0130smail Gasp\u0131ral\u0131 (1851\u20131914), T\u00fcrk d\u00fcnyas\u0131n\u0131n modernle\u015fme ve milliyet\u00e7ilik s\u00fcre\u00e7lerinde merkez\u00ee bir fig\u00fcrd\u00fcr. \u00d6zellikle \u201cDilde, fikirde, i\u015fte birlik\u201d slogan\u0131 ile ortaya koydu\u011fu d\u00fc\u015f\u00fcnceler, dilin birle\u015ftirici ve kimlik olu\u015fturucu i\u015flevini \u00f6n plana \u00e7\u0131kararak, Osmanl\u0131 ve Rus imparatorluklar\u0131 s\u0131n\u0131rlar\u0131 i\u00e7inde da\u011f\u0131lm\u0131\u015f T\u00fcrk toplumlar\u0131n\u0131n ortak k\u00fclt\u00fcrel zeminde bulu\u015fmas\u0131n\u0131 hedeflemi\u015ftir. Bu yaz\u0131, Gasp\u0131ral\u0131\u2019n\u0131n T\u00fcrk dili ve milliyet\u00e7ilik ba\u011flam\u0131ndaki fikirlerini sosyolojik teoriler \u0131\u015f\u0131\u011f\u0131nda analiz etmekte, dil reformu hareketlerinin g\u00fcn\u00fcm\u00fczdeki etkileri ve kar\u015f\u0131la\u015f\u0131lan zorluklar\u0131 da de\u011ferlendirmektedir.<\/p>\n

\u0130smail Gasp\u0131ral\u0131\u2019n\u0131n dil ve milliyet\u00e7ilik anlay\u0131\u015f\u0131<\/h2>\n

Gasp\u0131ral\u0131\u2019n\u0131n milliyet\u00e7ilik yakla\u015f\u0131m\u0131, etnik temelli milliyet\u00e7ilikten \u00e7ok k\u00fclt\u00fcrel milliyet\u00e7ili\u011fe dayan\u0131r. Ona g\u00f6re, dil milletin temel ta\u015f\u0131d\u0131r; dil birli\u011fi olmadan ortak bilin\u00e7 ve toplumsal dayan\u0131\u015fma m\u00fcmk\u00fcn de\u011fildir (Kuday, 2009). Bu bak\u0131\u015f, Sosyal Kimlik Teorisi (Tajfel & Turner, 1979) ile uyumludur; dil, bireylerin sosyal gruplar\u0131na aidiyetini \u015fekillendiren en \u00f6nemli simgesel ara\u00e7t\u0131r.<\/p>\n

Tajfel ve Turner\u2019\u0131n (1979) geli\u015ftirdi\u011fi Sosyal Kimlik Teorisi, bireylerin kendilerini ait hissettikleri gruplar arac\u0131l\u0131\u011f\u0131yla kimliklerini tan\u0131mlad\u0131klar\u0131n\u0131 ve bu gruplar\u0131n sembollerinin, \u00f6zellikle de dilin, aidiyet duygusunu g\u00fc\u00e7lendirdi\u011fini belirtir. Benedict Anderson\u2019\u0131n (1983) “<\/strong>Hayal\u00ee Cemaatler“<\/strong> kuram\u0131 da dilin geni\u015f co\u011frafyalara yay\u0131lm\u0131\u015f halklar aras\u0131nda ortak bir ulusal kimlik tasavvurunu m\u00fcmk\u00fcn k\u0131ld\u0131\u011f\u0131n\u0131 savunur. Pierre Bourdieu\u2019n\u00fcn (1986) “<\/strong>sembolik sermaye” kavram\u0131 ise, dilin bir t\u00fcr sosyal g\u00fc\u00e7 ve prestij arac\u0131 olarak toplumsal hiyerar\u015fileri yeniden \u00fcreten bir unsur oldu\u011funu g\u00f6sterir.<\/p>\n

Gasp\u0131ral\u0131\u2019n\u0131n “Dilde, fikirde, i\u015fte birlik” \u015fiar\u0131, bu kuramsal yakla\u015f\u0131mlarla b\u00fcy\u00fck bir paralellik ta\u015f\u0131r. Ona g\u00f6re, dil birli\u011fi, sadece ileti\u015fim kolayl\u0131\u011f\u0131 sa\u011flaman\u0131n \u00f6tesinde, da\u011f\u0131n\u0131k T\u00fcrk topluluklar\u0131n\u0131 bir “millet” bilinci etraf\u0131nda birle\u015ftirecek temel bir yap\u0131 ta\u015f\u0131d\u0131r. Bu nedenle Gasp\u0131ral\u0131\u2019n\u0131n dil reformu ve e\u011fitim projeleri, yaln\u0131zca bir dil sadele\u015ftirmesi de\u011fil, ayn\u0131 zamanda sosyolojik bir ulus in\u015fa projesi olarak de\u011ferlendirilmelidir.<\/p>\n

Gasp\u0131ral\u0131\u2019n\u0131n dil reformu: Toplumsal entegrasyon ve ulus in\u015fas\u0131n\u0131n arac\u0131<\/h2>\n
    \n
  1. y\u00fczy\u0131l sonu ve 20. y\u00fczy\u0131l ba\u015f\u0131nda, Osmanl\u0131 ve Rus \u0130mparatorluklar\u0131 b\u00fcnyesinde ya\u015fayan T\u00fcrk halklar\u0131, farkl\u0131 leh\u00e7eler, yaz\u0131 sistemleri ve e\u011fitim gelenekleri nedeniyle k\u00fclt\u00fcrel ve dil bak\u0131m\u0131ndan par\u00e7alanm\u0131\u015f bir g\u00f6r\u00fcn\u00fcm arz etmekteydi. Gasp\u0131ral\u0131, bu par\u00e7alanm\u0131\u015f yap\u0131n\u0131n \u00fcstesinden gelmenin yolunu, ortak bir dil ve e\u011fitim sistemi kurmakta g\u00f6rm\u00fc\u015ft\u00fcr. “Us\u00fbl-\u00fc Ced\u00eed” (Yeni Us\u00fbl) ad\u0131yla bilinen e\u011fitim reformu, sadece \u00f6\u011fretim tekniklerinde bir yenilik de\u011fil, ayn\u0131 zamanda sadele\u015ftirilmi\u015f bir T\u00fcrk\u00e7e\u2019yi e\u011fitim dili h\u00e2line getirerek toplumsal entegrasyonu ve k\u00fclt\u00fcrel aktar\u0131m\u0131 kolayla\u015ft\u0131rma amac\u0131 ta\u015f\u0131r (Kuday, 2009).<\/li>\n<\/ol>\n

    Bu reformun sosyolojik etkileri \u00e7ok katmanl\u0131d\u0131r. Birincisi, ortak bir dil sayesinde farkl\u0131 co\u011frafyalardaki T\u00fcrk halklar\u0131n\u0131n k\u00fclt\u00fcrel sermayeleri (Bourdieu, 1986) ortak bir potada birle\u015fmi\u015f ve k\u00fclt\u00fcrel s\u0131n\u0131rlar a\u015f\u0131lm\u0131\u015ft\u0131r. \u0130kincisi, habitus kavram\u0131 \u00fczerinden de\u011ferlendirildi\u011finde, Gasp\u0131ral\u0131\u2019n\u0131n \u00f6nerdi\u011fi dil ve e\u011fitim reformlar\u0131, bireylerin d\u00fc\u015f\u00fcnce tarzlar\u0131n\u0131 ve toplumsal davran\u0131\u015f bi\u00e7imlerini yeniden \u015fekillendirmi\u015ftir. \u00d6zellikle dilin sadele\u015ftirilmesi, halk\u0131n daha geni\u015f bir kesiminin e\u011fitim s\u00fcre\u00e7lerine dahil olmas\u0131n\u0131 sa\u011flam\u0131\u015f ve b\u00f6ylece s\u0131n\u0131fsal ve b\u00f6lgesel farkl\u0131l\u0131klar\u0131n a\u015f\u0131lmas\u0131na katk\u0131da bulunmu\u015ftur.<\/p>\n

    Usul-\u00fc Cedid Okullar\u0131 ve toplumsal de\u011fi\u015fim<\/h2>\n

    Gasp\u0131ral\u0131\u2019n\u0131n \u00f6nerdi\u011fi “Usul-\u00fc Cedid” e\u011fitim modeli, 19. y\u00fczy\u0131l sonu ve 20. y\u00fczy\u0131l ba\u015f\u0131nda K\u0131r\u0131m, Kazan, Buhara ve Hive gibi farkl\u0131 co\u011frafyalarda kurulan y\u00fczlerce okulda uygulanm\u0131\u015ft\u0131r. Bu okullarda sade T\u00fcrk\u00e7e kullan\u0131m\u0131, Arap alfabesinin daha i\u015flevsel bir bi\u00e7imde \u00f6\u011fretilmesi ve Bat\u0131 bilimlerinin tan\u0131t\u0131lmas\u0131, dilde ve d\u00fc\u015f\u00fcncede bir devrim yaratm\u0131\u015ft\u0131r. \u00d6rne\u011fin, Kazan’daki Usul-\u00fc Cedid okullar\u0131na devam eden Tatar gen\u00e7leri aras\u0131nda, e\u011fitim sonras\u0131 yay\u0131nc\u0131l\u0131k, \u00f6\u011fretmenlik ve bas\u0131n faaliyetlerinde bir patlama ya\u015fanm\u0131\u015ft\u0131r. Bu s\u00fcre\u00e7, toplumsal tabakala\u015fmay\u0131 a\u015farak geni\u015f halk kitlelerini dil ve bilgi \u00fczerinden modernle\u015fme s\u00fcrecine dahil eden somut bir vaka olarak \u00f6ne \u00e7\u0131kar (Kuday, 2009).<\/p>\n

    Terc\u00fcman gazetesi ve ortak dilin in\u015fas\u0131<\/h2>\n

    Gasp\u0131ral\u0131\u2019n\u0131n \u00e7\u0131kard\u0131\u011f\u0131 Terc\u00fcman<\/em> gazetesi (1883\u20131918), sadece bir yay\u0131n organ\u0131 de\u011fil, ayn\u0131 zamanda dil birli\u011finin in\u015fas\u0131 i\u00e7in bir laboratuvar i\u015flevi g\u00f6rm\u00fc\u015ft\u00fcr. Terc\u00fcman, K\u0131r\u0131m\u2019dan Kazak bozk\u0131rlar\u0131na, Azerbaycan\u2019dan T\u00fcrkistan\u2019a kadar geni\u015f bir co\u011frafyada okunmu\u015f, sadele\u015ftirilmi\u015f T\u00fcrk\u00e7e ile halklar aras\u0131nda bir “ortak dil” duygusu yaratm\u0131\u015ft\u0131r. Anderson\u2019\u0131n (1983) “hayal\u00ee cemaatler” teorisine g\u00f6re, Terc\u00fcman gibi bas\u0131l\u0131 ara\u00e7lar, farkl\u0131 co\u011frafyalardaki bireylerin kendilerini ayn\u0131 ulusal toplulu\u011fun par\u00e7as\u0131 olarak hayal etmelerini m\u00fcmk\u00fcn k\u0131lm\u0131\u015ft\u0131r. \u00d6rne\u011fin, 1906\u2019da Kazak entelekt\u00fceli Ahmet Bayturs\u0131nul\u0131, Kazak dili i\u00e7in sadele\u015fme ve Latin alfabesi \u00f6nerilerini geli\u015ftirirken Gasp\u0131ral\u0131\u2019n\u0131n Terc\u00fcman\u2019daki dil anlay\u0131\u015f\u0131ndan yo\u011fun bi\u00e7imde etkilenmi\u015ftir (Allworth, 1990).<\/p>\n

    Latin alfabesine ge\u00e7i\u015f ve dil reformlar\u0131n\u0131n siyasi boyutu<\/h2>\n

    Sovyetler Birli\u011fi d\u00f6neminde, 1926 Bak\u00fc T\u00fcrkoloji Kongresi, Gasp\u0131ral\u0131\u2019n\u0131n dil birli\u011fi miras\u0131n\u0131n somut bir sonucu olarak de\u011ferlendirilebilir. Kongrede, Latin alfabesine ge\u00e7i\u015f ve ortak terimler olu\u015fturulmas\u0131 tart\u0131\u015f\u0131lm\u0131\u015f, bu s\u00fcre\u00e7te Gasp\u0131ral\u0131’n\u0131n sade T\u00fcrk\u00e7e anlay\u0131\u015f\u0131 bir model olarak benimsenmi\u015ftir. Ancak bu giri\u015fimler, Sovyet merkeziyet\u00e7i politikalar ve Rus\u00e7an\u0131n h\u00e2kimiyet kurma \u00e7abalar\u0131 nedeniyle akamete u\u011fram\u0131\u015ft\u0131r. Bu vaka, dil reformlar\u0131n\u0131n sadece k\u00fclt\u00fcrel de\u011fil, ayn\u0131 zamanda politik ve ideolojik bir m\u00fccadele alan\u0131 oldu\u011funu g\u00f6sterir (Fishman, 1999).<\/p>\n

    T\u00fcrk dili \u00fczerinde reform ve g\u00fcn\u00fcm\u00fczdeki yans\u0131malar\u0131<\/h2>\n

    Gasp\u0131ral\u0131\u2019n\u0131n dil reformu, T\u00fcrk d\u00fcnyas\u0131nda ortak dil ve yaz\u0131 sistemini yayg\u0131nla\u015ft\u0131rmay\u0131 ama\u00e7lam\u0131\u015ft\u0131r. Bu ama\u00e7, dilin sadele\u015ftirilmesi ve ortakla\u015ft\u0131r\u0131lmas\u0131yla e\u011fitim ve ileti\u015fimde etkinli\u011fi art\u0131rmay\u0131 hedeflemi\u015ftir. Benedict Anderson\u2019\u0131n \u201chayal\u00ee cemaatler\u201d kavram\u0131yla paralel olarak, dil ortakl\u0131\u011f\u0131, farkl\u0131 co\u011frafyalardaki T\u00fcrk halklar\u0131n\u0131n ulus olarak kendilerini tahayy\u00fcl etmelerini m\u00fcmk\u00fcn k\u0131lm\u0131\u015ft\u0131r (Anderson, 1983).<\/p>\n

    G\u00fcn\u00fcm\u00fczde, Gasp\u0131ral\u0131\u2019n\u0131n miras\u0131, T\u00fcrk Cumhuriyetleri aras\u0131ndaki k\u00fclt\u00fcrel ve dilsel i\u015f birli\u011fiyle ya\u015fat\u0131lmaktad\u0131r. T\u00dcRKSOY ve T\u00dcRKPA gibi kurumlar, dil ve k\u00fclt\u00fcr alan\u0131nda ortak \u00e7al\u0131\u015fmalar y\u00fcr\u00fctmekte, b\u00f6ylece T\u00fcrk d\u00fcnyas\u0131nda dil birli\u011finin sa\u011flanmas\u0131na katk\u0131 sunmaktad\u0131r (Bekta\u015f, 2017). E\u011fitim ve medya arac\u0131l\u0131\u011f\u0131yla T\u00fcrk\u00e7enin sadele\u015ftirilmesi ve yayg\u0131nla\u015ft\u0131r\u0131lmas\u0131, gen\u00e7 ku\u015faklar\u0131n ortak k\u00fclt\u00fcrel kimlik geli\u015ftirmesinde \u00f6nemli rol oynamaktad\u0131r (\u00d6zkan, 2020).<\/p>\n

    Dil reformu hareketlerinin kar\u015f\u0131la\u015ft\u0131\u011f\u0131 zorluklar<\/h2>\n

    Gasp\u0131ral\u0131\u2019n\u0131n dil birli\u011fi vizyonu, g\u00fcn\u00fcm\u00fczde h\u00e2l\u00e2 bir ideal olarak varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmekle birlikte, baz\u0131 sosyolojik zorluklar ve \u00e7eli\u015fkiler de bar\u0131nd\u0131rmaktad\u0131r.<\/p>\n

    Leh\u00e7e \u00c7e\u015fitlili\u011fi ve B\u00f6lgesel Kimlikler:<\/strong> \u00d6ncelikle, T\u00fcrk d\u00fcnyas\u0131 i\u00e7indeki leh\u00e7e farkl\u0131l\u0131klar\u0131 ve yerel kimliklerin g\u00fc\u00e7l\u00fc aidiyetleri, ortak bir dil ve alfabe olu\u015fturma \u00e7abalar\u0131n\u0131 zorla\u015ft\u0131rmaktad\u0131r (Fishman, 1999). \u00d6zellikle Kazakistan, \u00d6zbekistan gibi \u00fclkelerde Latin alfabesine ge\u00e7i\u015f s\u00fcreci bile farkl\u0131 standartlar \u00fczerinden y\u00fcr\u00fct\u00fclmekte, bu da ortak bir yaz\u0131 sisteminin olu\u015fturulmas\u0131n\u0131 engellemektedir (\u00c7elik, 2019).<\/p>\n

    K\u00fcreselle\u015fmenin Etkisi:<\/strong> K\u00fcreselle\u015fmenin ve teknolojinin etkisiyle, \u00f6zellikle gen\u00e7 nesiller aras\u0131nda \u0130ngilizce ve di\u011fer k\u00fcresel dillerin prestiji artm\u0131\u015ft\u0131r. Bu durum, Gasp\u0131ral\u0131\u2019n\u0131n \u00f6ng\u00f6rd\u00fc\u011f\u00fc gibi sadele\u015ftirilmi\u015f ve yayg\u0131n bir T\u00fcrk\u00e7e\u2019yi ortak kimlik in\u015fas\u0131n\u0131n temeli olarak g\u00f6rmenin \u00f6n\u00fcnde bir engel olu\u015fturmaktad\u0131r (Crystal, 2000).<\/p>\n

    Siyasi Engeller ve Egemenlik Politikalar\u0131<\/strong>: Sosyo-politik gerilimler de dil birli\u011fi projelerinin \u00f6n\u00fcnde bir ba\u015fka engel olarak durmaktad\u0131r. Baz\u0131 b\u00f6lgelerde, dil reformlar\u0131 ve standartla\u015ft\u0131rma giri\u015fimleri, yerel dillerin ve kimliklerin tehdit alt\u0131nda oldu\u011fu alg\u0131s\u0131n\u0131 yaratmakta ve kimlik politikalar\u0131 \u00e7er\u00e7evesinde tepkilere yol a\u00e7maktad\u0131r (Spolsky, 2004). Rus\u00e7a gibi di\u011fer dillerin resmi dil olarak kullan\u0131m\u0131 reformlar\u0131 k\u0131s\u0131tlamaktad\u0131r (Smith, 2000).<\/p>\n

    Sonu\u00e7<\/strong><\/p>\n

    \u0130smail Gasp\u0131ral\u0131\u2019n\u0131n dil ve milliyet\u00e7ilik \u00fczerine d\u00fc\u015f\u00fcnceleri, T\u00fcrk d\u00fcnyas\u0131nda k\u00fclt\u00fcrel entegrasyon ve ulus in\u015fas\u0131nda temel bir mihenk ta\u015f\u0131d\u0131r. Dil birli\u011fi ve e\u011fitim reformlar\u0131, sosyolojik anlamda toplumsal b\u00fct\u00fcnle\u015fmenin, sosyal sermayenin ve k\u00fclt\u00fcrel kimli\u011fin geli\u015fmesini sa\u011flam\u0131\u015f; bu da ulusal bilincin g\u00fc\u00e7lenmesine katk\u0131da bulunmu\u015ftur. G\u00fcn\u00fcm\u00fczde ise bu hareketler, co\u011frafi, politik ve k\u00fclt\u00fcrel zorluklarla kar\u015f\u0131la\u015fsa da Gasp\u0131ral\u0131\u2019n\u0131n miras\u0131, T\u00fcrk d\u00fcnyas\u0131nda ortak bir gelecek in\u015fas\u0131nda ya\u015fat\u0131lmaya devam etmektedir.<\/p>\n

     <\/p>\n

    Kaynaklar<\/strong><\/p>\n

      \n
    • Anderson, B. (1983). Imagined Communities<\/em>. Verso.<\/li>\n
    • Bekta\u015f, M. (2017). T\u00fcrk D\u00fcnyas\u0131nda K\u00fclt\u00fcrel Entegrasyon ve Dil Politikalar\u0131<\/em>. Ankara \u00dcniversitesi Yay\u0131nlar\u0131.<\/li>\n
    • Bourdieu, P. (1986). \u201cThe Forms of Capital.\u201d Handbook of Theory and Research for the Sociology of Education<\/em>. Greenwood.<\/li>\n
    • Crystal, D. (2000). Language Death<\/em>. Cambridge University Press.<\/li>\n
    • Fishman, J. A. (1999). Handbook of Language and Ethnic Identity<\/em>. Oxford University Press.<\/li>\n
    • Kuday, H. (2009). \u201c\u0130smail Gasp\u0131ral\u0131 ve T\u00fcrk D\u00fcnyas\u0131nda Modernle\u015fme Hareketi.\u201d T\u00fcrk K\u00fclt\u00fcr\u00fc ve Hac\u0131 Bekta\u015f Veli Ara\u015ft\u0131rma Dergisi<\/em>, 54, 87-102.<\/li>\n
    • \u00d6zkan, E. (2020). \u201cT\u00fcrk D\u00fcnyas\u0131nda Medya ve Dil Politikalar\u0131.\u201d Medya ve \u0130leti\u015fim \u00c7al\u0131\u015fmalar\u0131 Dergisi<\/em>, 8(1), 22-39.<\/li>\n
    • Sar\u0131, H. (2014). \u201c\u0130smail Gasp\u0131ral\u0131’n\u0131n Milliyet\u00e7ilik Anlay\u0131\u015f\u0131.\u201d Anadolu \u00dcniversitesi Sosyal Bilimler Dergisi<\/em>, 14(2), 103-117.<\/li>\n
    • Smith, A. D. (2000). Nationalism: Theory, Ideology, History<\/em>. Polity Press.<\/li>\n
    • Spolsky, B. (2004). Language Policy<\/em>. Cambridge University Press.<\/li>\n
    • Tajfel, H., & Turner, J.C. (1979). \u201cAn Integrative Theory of Intergroup Conflict.\u201d In W.G. Austin & S. Worchel (Eds.), The Social Psychology of Intergroup Relations<\/em>. Brooks\/Cole.<\/li>\n<\/ul>\n

       <\/p>\n","protected":false},"excerpt":{"rendered":"

      Gasp\u0131ral\u0131\u2019n\u0131n dil birli\u011fi vizyonu, g\u00fcn\u00fcm\u00fczde h\u00e2l\u00e2 bir ideal olarak varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmekle birlikte, baz\u0131 sosyolojik zorluklar ve \u00e7eli\u015fkiler de bar\u0131nd\u0131rmaktad\u0131r.<\/p>\n","protected":false},"author":222,"featured_media":18943,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_links_to":"","_links_to_target":""},"categories":[2],"tags":[400,3126,328,1218,655,656,593],"yoast_head":"\n\u0130smail Gasp\u0131ral\u0131: Tarihten g\u00fcn\u00fcm\u00fcze bir perspektif - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu<\/title>\n<meta name=\"description\" content=\"Benedict Anderson\u2019\u0131n \u201chayal\u00ee cemaatler\u201d kavram\u0131yla paralel olarak, dil ortakl\u0131\u011f\u0131, farkl\u0131 co\u011frafyalardaki T\u00fcrk halklar\u0131n\u0131n ulus olarak kendilerini tahayy\u00fcl etmelerini m\u00fcmk\u00fcn k\u0131lm\u0131\u015ft\u0131r\" \/>\n<link rel=\"canonical\" href=\"https:\/\/millidusunce.com\/misak\/ismail-gaspirali-tarihten-gunumuze-bir-perspektif\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u0130smail Gasp\u0131ral\u0131: Tarihten g\u00fcn\u00fcm\u00fcze bir perspektif - 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