{"id":9,"date":"2025-01-11T19:47:52","date_gmt":"2025-01-11T16:47:52","guid":{"rendered":"https:\/\/agfocert.net\/?p=9"},"modified":"2025-01-11T19:47:52","modified_gmt":"2025-01-11T16:47:52","slug":"nihilizm-ve-panlectic","status":"publish","type":"post","link":"https:\/\/agfocert.net\/?p=9","title":{"rendered":"Nietzsche ve Nihilizm"},"content":{"rendered":"

Nihilizm, ya\u015fam\u0131n kendili\u011finden bir anlam ta\u015f\u0131y\u0131p ta\u015f\u0131mad\u0131\u011f\u0131 sorusunu merkeze alan bir d\u00fc\u015f\u00fcnme alan\u0131 a\u00e7ar.
\n

Bu \u00e7er\u00e7evede Nietzsche\u2019nin \u201cTanr\u0131 \u00f6ld\u00fc\u201d s\u00f6z\u00fc, yaln\u0131zca dinsel inanc\u0131n zay\u0131flamas\u0131n\u0131 de\u011fil, uzun s\u00fcre belirleyici olmu\u015f de\u011ferler d\u00fczeninin sars\u0131lmas\u0131n\u0131 ifade eder. Geleneksel dayanaklar\u0131n \u00e7\u00f6z\u00fclmesi, insan\u0131 bir bo\u015fluk deneyimiyle kar\u015f\u0131 kar\u015f\u0131ya b\u0131rak\u0131r.<\/p>\n

Nietzsche a\u00e7\u0131s\u0131ndan bu bo\u015fluk zorunlu olarak son a\u015fama de\u011fildir. Eski de\u011ferlerin \u00e7\u00f6k\u00fc\u015f\u00fc, bir yandan y\u0131k\u0131c\u0131 sonu\u00e7lar do\u011furabilir; \u00f6te yandan yeni de\u011ferlerin kurulmas\u0131na da zemin haz\u0131rlayabilir. \u00dcst insan fikri bu ba\u011flamda anlam kazan\u0131r. \u00dcst insan, haz\u0131r anlamlara s\u0131\u011f\u0131nmak yerine kendi de\u011ferlerini kurma cesareti g\u00f6steren fig\u00fcr olarak d\u00fc\u015f\u00fcn\u00fclebilir. Bu fig\u00fcr, varolu\u015fsal kayg\u0131y\u0131 yaln\u0131zca edilgin bi\u00e7imde ya\u015famaz; onu kendini a\u015fma s\u00fcrecinin bir unsuru h\u00e2line getirir.<\/p>\n

Bu noktadan sonra mesele, nihilizmin a\u00e7t\u0131\u011f\u0131 bo\u015flu\u011fun nas\u0131l yorumlanaca\u011f\u0131d\u0131r. Bo\u015fluk, yaln\u0131zca kopu\u015f, kayg\u0131 ve \u00e7aresizlikle ili\u015fkili bir hi\u00e7lik olarak anla\u015f\u0131labilece\u011fi gibi, anlam\u0131n yeniden kurulabilece\u011fi a\u00e7\u0131k bir alan olarak da d\u00fc\u015f\u00fcn\u00fclebilir. Benzer bi\u00e7imde bilinmezlik de sadece s\u0131n\u0131r\u0131 g\u00f6steren bir duvar de\u011fildir; ayn\u0131 zamanda yeni imk\u00e2nlar\u0131n belirdi\u011fi bir e\u015fik olarak kavranabilir.<\/p>\n

Burada temel soru \u015fu \u015fekilde form\u00fcle edilebilir: Varolu\u015f kayg\u0131s\u0131 yaln\u0131zca bireyin i\u00e7inde kapanan bir deneyim olarak m\u0131 kalacakt\u0131r, yoksa daha geni\u015f bir d\u00f6n\u00fc\u015f\u00fcm\u00fcn par\u00e7as\u0131 h\u00e2line mi gelecektir? Bu soru, insan\u0131n i\u00e7 \u00e7at\u0131\u015fmas\u0131n\u0131n sadece ki\u015fisel de\u011fil, ba\u015fkalar\u0131yla ili\u015fkili bir anlam da ta\u015f\u0131y\u0131p ta\u015f\u0131mad\u0131\u011f\u0131n\u0131 tart\u0131\u015fmaya a\u00e7ar.<\/p>\n

Metindeki \u201cn\u00fcve\u201d kavram\u0131 bu ba\u011flamda i\u015flevseldir. Nihilizmin a\u00e7t\u0131\u011f\u0131 bo\u015fluk bir k\u0131v\u0131lc\u0131m gibi d\u00fc\u015f\u00fcn\u00fclebilir; ancak bu k\u0131v\u0131lc\u0131m\u0131n etkili olabilmesi i\u00e7in onu kar\u015f\u0131layacak bir d\u00fc\u011f\u00fcm ve b\u00fcy\u00fctecek bir ba\u011flam gerekir. Nietzsche\u2019nin \u00fcst insan\u0131, bu bo\u015flu\u011fu kar\u015f\u0131layan g\u00fc\u00e7l\u00fc bir d\u00fc\u011f\u00fcm olarak okunabilir. Buna kar\u015f\u0131l\u0131k burada savunulan yakla\u015f\u0131m, bu fig\u00fcr\u00fc yaln\u0131z b\u0131rakmaz; onu ba\u011flam, kar\u015f\u0131la\u015fma ve ortak anlam \u00fcretimi i\u00e7inde konumland\u0131r\u0131r.<\/p>\n

Bu nedenle Nietzsche\u2019nin \u00fcst insan\u0131 ile burada tasarlanan insan tipi aras\u0131nda belirgin bir fark ortaya \u00e7\u0131kar. \u00dcst insan \u00f6ncelikle kendi de\u011ferlerini kuran yarat\u0131c\u0131 bireydir. Eski ahlak\u0131n \u00e7\u00f6k\u00fc\u015f\u00fc kar\u015f\u0131s\u0131nda geri \u00e7ekilmez; kendini a\u015farak yeni bir varolu\u015f bi\u00e7imi \u00fcretir. Buna kar\u015f\u0131l\u0131k burada betimlenen insan, bu yarat\u0131m\u0131 yaln\u0131zca bireysel bir g\u00fc\u00e7 g\u00f6sterisi olarak g\u00f6rmez. Kendi anlam\u0131n\u0131 kurarken ba\u015fkalar\u0131yla, do\u011fayla, tarihsel ak\u0131\u015fla ve daha b\u00fcy\u00fck bir d\u00fczenle temas kurar. Bu a\u00e7\u0131dan \u00fcst insan daha \u00e7ok dikey bir a\u015fma fig\u00fcr\u00fc iken, burada s\u00f6z konusu olan insan hem a\u015fan hem ba\u011f kuran bir varl\u0131k olarak tasvir edilir.<\/p>\n

Bu yakla\u015f\u0131mda anlam, yaln\u0131zca iradenin \u00fcr\u00fcn\u00fc say\u0131lmaz. Anlam\u0131n kar\u015f\u0131la\u015fmalar i\u00e7inde g\u00f6r\u00fcn\u00fcrl\u00fck kazand\u0131\u011f\u0131 ileri s\u00fcr\u00fcl\u00fcr. Tohumun topra\u011fa de\u011fdi\u011finde filizlenmesi benzetmesinde oldu\u011fu gibi, anlam da uygun ba\u011flamla bulu\u015ftu\u011funda belirginle\u015fir. \u0130nsan kendi de\u011ferlerini kurarken yaln\u0131zca i\u00e7indeki bo\u015flu\u011fu doldurmaz; daha geni\u015f bir d\u00fczen i\u00e7inde ta\u015f\u0131y\u0131c\u0131 bir rol de \u00fcstlenebilir.<\/p>\n

Bu \u00e7er\u00e7evede Nietzsche\u2019nin \u201cTanr\u0131 \u00f6ld\u00fc\u201d s\u00f6z\u00fc, bir kapan\u0131\u015f ifadesi olarak de\u011fil, ayn\u0131 zamanda yeni bir yarat\u0131m imk\u00e2n\u0131 olarak okunur. De\u011ferlerin insan taraf\u0131ndan kurulmas\u0131, yaln\u0131zca bireysel bir proje olarak de\u011ferlendirilmez; bilincin evrende kendini ifade etme bi\u00e7imlerinden biri olarak da d\u00fc\u015f\u00fcn\u00fcl\u00fcr. Olumlu ya da olumsuz deneyimlerin, ruhsal d\u00f6n\u00fc\u015f\u00fcm ve kolektif bilin\u00e7 bak\u0131m\u0131ndan i\u015flev ta\u015f\u0131yabilece\u011fi \u00f6ne s\u00fcr\u00fcl\u00fcr.<\/p>\n

Bu tart\u0131\u015fmada \u00fc\u00e7 kavram\u0131n birbirine kar\u0131\u015ft\u0131r\u0131lmadan ele al\u0131nmas\u0131 gerekir: Tanr\u0131, evrenin bilinci ve kozmik d\u00fczen.<\/p>\n

Tanr\u0131, evrenin bilinci ve kozmik d\u00fczen<\/h3>\n

Tanr\u0131, burada insan akl\u0131n\u0131n b\u00fct\u00fcn\u00fcyle ku\u015fatamayaca\u011f\u0131 a\u015fk\u0131n bir hikmeti ifade eder. Bu anlay\u0131\u015fta Tanr\u0131, yaln\u0131zca evrenin toplam\u0131na indirgenmez; varl\u0131\u011f\u0131n g\u00f6r\u00fcnen ve g\u00f6r\u00fcnmeyen boyutlar\u0131n\u0131 a\u015fan bir s\u0131r olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcr.<\/p>\n

Evrenin bilinci ise bu a\u015fk\u0131nl\u0131\u011f\u0131n do\u011frudan kendisi de\u011fil, varl\u0131k i\u00e7inde beliren fark\u0131ndal\u0131k s\u00fcrecidir. \u0130nsan d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcnde, ac\u0131 \u00e7ekti\u011finde, de\u011fer kurdu\u011funda ve anlam arad\u0131\u011f\u0131nda, evrenin kendi \u00fczerine y\u00f6nelen bir yans\u0131tma alan\u0131 ortaya \u00e7\u0131kar. Bu bilin\u00e7, Tanr\u0131\u2019n\u0131n yerine ge\u00e7irilmez; daha \u00e7ok yarat\u0131lm\u0131\u015f d\u00fczen i\u00e7inde beliren anlam aray\u0131\u015f\u0131n\u0131 anlat\u0131r.<\/p>\n

Kozmik d\u00fczen ise varl\u0131\u011f\u0131n i\u015fleyi\u015f ritmi olarak tan\u0131mlan\u0131r. Fiziksel, biyolojik, zihinsel ve ahlaki s\u00fcre\u00e7ler bu d\u00fczenin farkl\u0131 g\u00f6r\u00fcn\u00fcmleri \u015feklinde d\u00fc\u015f\u00fcn\u00fclebilir. \u0130nsan bu d\u00fczene b\u00fct\u00fcn\u00fcyle edilgin bi\u00e7imde ba\u011fl\u0131 de\u011fildir; onun i\u00e7inde se\u00e7im yapan, sorumluluk alan ve anlam \u00fcreten bir varl\u0131k olarak ele al\u0131n\u0131r.<\/p>\n

Bilinmezlik, kayg\u0131 ve anlam aray\u0131\u015f\u0131<\/h3>\n

Bilinmezli\u011fin ger\u00e7ekten bir bo\u015fluk mu, yoksa daha derin bir hayat\u0131n sessizli\u011fi mi oldu\u011fu sorusu a\u00e7\u0131k b\u0131rak\u0131l\u0131r. Bu perspektife g\u00f6re bilinmezlik, insan\u0131n s\u0131n\u0131r\u0131n\u0131 g\u00f6sterdi\u011fi kadar potansiyelin a\u00e7\u0131ld\u0131\u011f\u0131 yeri de g\u00f6sterebilir. \u0130nsan her \u015feyi bilemedi\u011fi i\u00e7in zorunlu olarak \u00e7aresiz say\u0131lmaz; tersine, bilmedi\u011fiyle kar\u015f\u0131la\u015ft\u0131\u011f\u0131 i\u00e7in d\u00fc\u015f\u00fcn\u00fcr, arar ve in\u015fa eder.<\/p>\n

Bireyin varolu\u015fsal kayg\u0131s\u0131n\u0131n, evrensel d\u00fczenin kendini bilin\u00e7li bi\u00e7imde anlama \u00e7abas\u0131n\u0131n bir par\u00e7as\u0131 olup olamayaca\u011f\u0131 da burada tart\u0131\u015f\u0131l\u0131r. Spinoza\u2019y\u0131 hat\u0131rlatan bu d\u00fc\u015f\u00fcncede do\u011fa ile onun ifadeleri aras\u0131nda keskin bir kopukluk varsay\u0131lmaz. \u0130nsan evrenin i\u00e7inde hareket ederken, evrenin de insanda bir bilin\u00e7 bi\u00e7imi kazand\u0131\u011f\u0131 ileri s\u00fcr\u00fcl\u00fcr. Bununla birlikte bu yakla\u015f\u0131m, do\u011fa ile Tanr\u0131\u2019y\u0131 b\u00fct\u00fcn\u00fcyle \u00f6zde\u015fle\u015ftirmek yerine, insan\u0131n anlam aray\u0131\u015f\u0131n\u0131 daha geni\u015f bir hikmet alan\u0131na a\u00e7maya \u00e7al\u0131\u015f\u0131r.<\/p>\n

\u0130nsan\u0131n kendi anlam\u0131n\u0131 yarat\u0131rken, bu anlam\u0131n evrende bir kar\u015f\u0131l\u0131k bulup bulmad\u0131\u011f\u0131 sorusu da \u00f6nemlidir. Burada bilgi, bireyin elinde duran sabit bir nesne olarak de\u011fil, kar\u015f\u0131la\u015fmalarda do\u011fan, ba\u011flamla de\u011fi\u015fen ve d\u00f6n\u00fc\u015fen bir s\u00fcre\u00e7 olarak d\u00fc\u015f\u00fcn\u00fcl\u00fcr. Bir d\u00fc\u015f\u00fcnce tek ba\u015f\u0131na zihinde belirebilir; ancak etkisini ba\u015fka zihinlerle, ba\u015fka zamanlarla ve ba\u015fka ac\u0131larla temas etti\u011finde art\u0131r\u0131r.<\/p>\n

Bu nedenle bilinmezli\u011fin bo\u015f bir u\u00e7urumdan \u00e7ok, evrenin bilin\u00e7 yoluyla kendini ifade etmesine a\u00e7\u0131lan bir kap\u0131 oldu\u011fu ileri s\u00fcr\u00fcl\u00fcr. \u0130nsan kendi anlam\u0131n\u0131 kurarken, evrenin kendi kendini anlama s\u00fcrecine de kat\u0131l\u0131yor olabilir. Bu kat\u0131l\u0131m, insan\u0131 Tanr\u0131\u2019n\u0131n yerine koymaz; tersine, ona sorumluluk y\u00fckler.<\/p>\n

\u00d6zg\u00fcrl\u00fck, determinizm ve sorumluluk<\/h3>\n

Bireysel \u00e7aba ile evrensel d\u00fczenin birbirinden b\u00fct\u00fcn\u00fcyle kopuk olmad\u0131\u011f\u0131 varsay\u0131l\u0131r. Tanr\u0131\u2019n\u0131n hikmeti, insan akl\u0131n\u0131n t\u00fcm\u00fcyle kavrayamayaca\u011f\u0131 bir derinlik ta\u015f\u0131r. \u0130nsan b\u00fct\u00fcn\u00fc de\u011fil, yaln\u0131zca s\u0131n\u0131rl\u0131 g\u00f6r\u00fcn\u00fcmleri alg\u0131lar; buna ra\u011fmen bu izlerin, hayat\u0131n yaln\u0131zca maddi d\u00fczenle a\u00e7\u0131klanamayacak bir boyut ta\u015f\u0131d\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesini destekledi\u011fi \u00f6ne s\u00fcr\u00fcl\u00fcr.<\/p>\n

Bu zeminde determinizm ile \u00f6zg\u00fcrl\u00fck aras\u0131ndaki klasik kar\u015f\u0131tl\u0131\u011f\u0131n yumu\u015fad\u0131\u011f\u0131 s\u00f6ylenebilir. Bireysel se\u00e7im ile evrensel d\u00fczen, birbirine kar\u015f\u0131t iki g\u00fc\u00e7 gibi de\u011fil, ayn\u0131 ritmin farkl\u0131 sesleri olarak d\u00fc\u015f\u00fcn\u00fclebilir. Orkestra benzetmesinde oldu\u011fu gibi, her birey kendi notas\u0131n\u0131 \u00e7alar; ancak ortaya \u00e7\u0131kan b\u00fct\u00fcn, ortak bir ak\u0131\u015fla ili\u015fkilidir. \u0130nsan\u0131n eylemlerinin evrensel d\u00fczende bir kar\u015f\u0131l\u0131\u011f\u0131 oldu\u011fu kabul edilirse, buradan kat\u0131 bir kadercilikten \u00e7ok sorumlu bir \u00f6zg\u00fcrl\u00fck anlay\u0131\u015f\u0131 \u00e7\u0131kar.<\/p>\n

Bu bak\u0131\u015f a\u00e7\u0131s\u0131ndan Nietzsche\u2019nin \u00fcst insan\u0131 da yaln\u0131zca isyan eden bir fig\u00fcr olarak kalmaz. Kendi de\u011ferlerini kurarken, varolu\u015fun yeni bir boyutunun do\u011fu\u015funa tan\u0131kl\u0131k eden bir fig\u00fcr h\u00e2line gelir. Bu durumda \u00f6zg\u00fcrl\u00fck, sadece zincirlerden kurtulmak de\u011fil, daha b\u00fcy\u00fck bir d\u00fczen i\u00e7inde kendi yerini bilin\u00e7li bi\u00e7imde almak anlam\u0131n\u0131 da kazan\u0131r.<\/p>\n

Bununla birlikte temkinli bir ayr\u0131m gereklidir. Nietzsche yorumlar\u0131nda \u00fcst insan bazen yaln\u0131z, sert ve hatta egoist bir fig\u00fcr gibi anla\u015f\u0131lm\u0131\u015ft\u0131r. Burada geli\u015ftirilen yakla\u015f\u0131m ise bu fig\u00fcr\u00fc d\u00f6n\u00fc\u015ft\u00fcrmeye \u00e7al\u0131\u015f\u0131r. \u0130nsan kendi anlam\u0131n\u0131 kurarken, bu kurman\u0131n ba\u015fkalar\u0131 ve b\u00fct\u00fcn i\u00e7indeki kar\u015f\u0131l\u0131\u011f\u0131n\u0131 da ta\u015f\u0131r. G\u00fc\u00e7, yaln\u0131zca a\u015fma kapasitesinde de\u011fil; ba\u011f kurma, ta\u015f\u0131ma ve d\u00f6n\u00fc\u015ft\u00fcrme imk\u00e2n\u0131nda da g\u00f6r\u00fcn\u00fcr.<\/p>\n

Bireysel anlam ve ortak ya\u015fam<\/h3>\n

B\u00f6yle bir yakla\u015f\u0131m, bireyin sorumlulu\u011funu azaltmaz; aksine art\u0131r\u0131r. Bo\u015fluk, a\u015f\u0131lmas\u0131 gereken bir u\u00e7urum oldu\u011fu kadar, anlam\u0131n kurulabilece\u011fi bir k\u00f6pr\u00fc olarak da d\u00fc\u015f\u00fcn\u00fclebilir. \u00c7aba yaln\u0131zca ac\u0131n\u0131n k\u00f6r tekrar\u0131na indirgenmez; yard\u0131m, payla\u015f\u0131m ve dayan\u0131\u015fma i\u00e7inde daha geni\u015f bir yolculu\u011fa d\u00f6n\u00fc\u015febilir.<\/p>\n

Nihilizmin a\u00e7t\u0131\u011f\u0131 bo\u015fluk bu ufukta yarat\u0131c\u0131 potansiyelin kap\u0131s\u0131 olarak yorumlan\u0131r. \u0130nsan bu kap\u0131dan ge\u00e7ti\u011finde yaln\u0131zca kendini kurtarmaya \u00e7al\u0131\u015fmaz; evrenin kendi kendine bilince geli\u015fine k\u00fc\u00e7\u00fck de olsa bir katk\u0131da bulunuyor olabilir. Bu ba\u011flamda varolu\u015fsal kayg\u0131n\u0131n en \u00f6nemli sonucu, \u00e7aban\u0131n yaln\u0131zca bireye de\u011fil, b\u00fct\u00fcn\u00fcn anlam\u0131na da temas edebilmesidir.<\/p>\n

Yine de soru b\u00fct\u00fcn\u00fcyle kapat\u0131lmaz: Bu yakla\u015f\u0131m teolojik bir \u00e7\u0131k\u0131\u015f m\u0131d\u0131r, yoksa geleneksel Tanr\u0131 anlay\u0131\u015f\u0131n\u0131, evrenin bilin\u00e7li kendi kendini anlamas\u0131 fikriyle yeniden d\u00fc\u015f\u00fcnme giri\u015fimi midir? Metin, bu gerilimin korunmas\u0131 gerekti\u011fini ima eder. \u00c7\u00fcnk\u00fc baz\u0131 durumlarda d\u00fc\u015f\u00fcnce, kesin cevaptan \u00e7ok a\u00e7\u0131k kalan soru i\u00e7inde derinle\u015fir.<\/p>\n

Son olarak, ya\u015fam\u0131n anlam\u0131n\u0131n yaln\u0131zca evrensel d\u00fczende de\u011fil, insanlar aras\u0131nda payla\u015f\u0131lan yarat\u0131c\u0131 kar\u015f\u0131l\u0131kl\u0131l\u0131kta da bulunabilece\u011fi ileri s\u00fcr\u00fcl\u00fcr. Her birey kendi anlam\u0131n\u0131 kurar ve onu ba\u015fkalar\u0131yla ili\u015fkiye sokar. B\u00f6ylece evrensel bilince kat\u0131lma d\u00fc\u015f\u00fcncesinin yan\u0131nda, insani beraberlik de g\u00f6r\u00fcn\u00fcr h\u00e2le gelir. Bireysel anlam ile toplumsal anlam aras\u0131ndaki gerilim tam olarak \u00e7\u00f6z\u00fclemeyebilir; ancak bu gerilim, d\u00fc\u015f\u00fcncenin canl\u0131l\u0131\u011f\u0131n\u0131 koruyan temel unsurlardan biri olarak de\u011ferlendirilebilir.<\/p>\n","protected":false},"excerpt":{"rendered":"

Nihilizm, ya\u015fam\u0131n kendili\u011finden bir anlam ta\u015f\u0131y\u0131p ta\u015f\u0131mad\u0131\u011f\u0131 sorusunu merkeze alan bir d\u00fc\u015f\u00fcnme alan\u0131 a\u00e7ar. Bu \u00e7er\u00e7evede Nietzsche\u2019nin \u201cTanr\u0131 \u00f6ld\u00fc\u201d s\u00f6z\u00fc, yaln\u0131zca dinsel inanc\u0131n zay\u0131flamas\u0131n\u0131 de\u011fil, uzun s\u00fcre belirleyici…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"class_list":["post-9","post","type-post","status-publish","format-standard","hentry","category-felsefe"],"_links":{"self":[{"href":"https:\/\/agfocert.net\/index.php?rest_route=\/wp\/v2\/posts\/9","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/agfocert.net\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/agfocert.net\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/agfocert.net\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/agfocert.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=9"}],"version-history":[{"count":0,"href":"https:\/\/agfocert.net\/index.php?rest_route=\/wp\/v2\/posts\/9\/revisions"}],"wp:attachment":[{"href":"https:\/\/agfocert.net\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=9"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/agfocert.net\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=9"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/agfocert.net\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=9"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}