{"id":1369,"date":"2009-11-11T02:32:13","date_gmt":"2009-11-10T23:32:13","guid":{"rendered":"http:\/\/localhost\/wordpress\/2009\/11\/11\/marksizm-ve-tinsellik-joel-kovel\/"},"modified":"2009-11-11T02:32:13","modified_gmt":"2009-11-10T23:32:13","slug":"marksizm-ve-tinsellik-joel-kovel","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2009\/11\/11\/marksizm-ve-tinsellik-joel-kovel\/","title":{"rendered":"Marksizm ve Tinsellik | Joel Kovel"},"content":{"rendered":"

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

Marksizmin, Alman felsefesi, Frans\u0131z politika teorisi ve \u0130ngiliz ekonomisi aras\u0131nda bir sentez oldu\u011fu kabul edilir. Bu g\u00f6zlemin do\u011fru olmas\u0131na kar\u015f\u0131n eksik oldu\u011funu, \u00e7\u00fcnk\u00fc onun Marksist sentezin d\u00f6rd\u00fcnc\u00fc olmazsa olmaz kayna\u011f\u0131n\u0131, yani radikal tinselli\u011fi d\u0131\u015far\u0131da b\u0131rakt\u0131\u011f\u0131n\u0131 tart\u0131\u015fmak ve ispatlamak istiyorum.<\/p>\n

Bu d\u0131\u015fta b\u0131rakman\u0131n sebebini bulmak hi\u00e7 de zor de\u011fildir. Marksizmin \u00f6v\u00fcn\u00fclen materyalizmi tinin ad\u0131 k\u00f6t\u00fcye \u00e7\u0131km\u0131\u015f \u201cidealizm\u201d alemiyle herhangi bir ba\u011flant\u0131ya izin vermezmi\u015f gibi g\u00f6z\u00fckmektedir. Bu bak\u0131\u015f a\u00e7\u0131s\u0131ndan, Marksizme tinsellik atfetmek onu, gev\u015fek, de\u011fi\u015febilen ve hen\u00fcz olu\u015fmakta olan sa\u011fc\u0131 \u201cYeni \u00c7a\u011f\u201d denilen \u00e7a\u011fda\u015f tinsel hareketlerle oldu\u011fu kadar, geleneksel dinsel gericilik ve tepkiyle de ba\u011flant\u0131land\u0131rmaya e\u015fde\u011ferdir. Hegel felsefesini i\u00e7selle\u015ftirerek onun yerini alan Marx\u2019ta tin kavram\u0131 asl\u0131nda hayli geri plana \u00e7ekilmi\u015ftir. Ku\u015fkusuz, Tin (Geist) Hegel d\u00fc\u015f\u00fcncesinin \u00f6nde gelen terimidir; ancak, Hegel bu kategoriyi \u00f6teki d\u00fcnyayla ilgili dinsel bir alana ait olmaktan \u00e7\u0131kar\u0131p, nesnel, do\u011fas\u0131 gere\u011fi de maddi d\u00fcnya taraf\u0131n-dan dolay\u0131mlanan bir idealizme ta\u015f\u0131m\u0131\u015ft\u0131r. Bu bak\u0131\u015f a\u00e7\u0131s\u0131na g\u00f6re, Marx\u2019\u0131n yapt\u0131\u011f\u0131 yaln\u0131zca, Hegel\u2019in diyalekti\u011fini muhafaza ederken, onu tarih ve do\u011fa temeline daha s\u0131k\u0131ca yerle\u015ftirerek maddi boyut do\u011frultusunda kati bir ileri ad\u0131m daha atmaktan ibarettir. B\u00f6ylece, Hegel, dini felsefeye d\u00f6n\u00fc\u015ft\u00fcr\u00fcrken, Marx da bunu, tin kategorisinin i\u00e7ini bo\u015falt\u0131p politik ekonomi ve devrimci politik etkisinde tarihsel materyalizme d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015ft\u00fcr.<\/p>\n

B\u00f6yle g\u00f6r\u00fcnebilirdi, ama, o zaman, gen\u00e7 Marx\u2019\u0131n, Hegel\u2019in \u00f6tesine ge\u00e7mek i\u00e7in yapt\u0131\u011f\u0131 en zorlu, en a\u00e7\u0131k \u00e7abalar\u0131ndan birinde, dinden \u201cruhsuz ko\u015fullar\u0131n ruhu\u201d diye s\u00f6z etmesi olgusunu nas\u0131l a\u00e7\u0131klayabilirdik? Hi\u00e7 ku\u015fkusuz, \u201chalk\u0131n afyonu\u201d \u015feklindeki \u00e7ok daha \u00fcnl\u00fc din kavray\u0131\u015f\u0131na kar\u015f\u0131t gibi duran bu \u00fcnl\u00fc pasajda g\u00fcd\u00fclen niyet, burjuva d\u00fczeninin geri kalan\u0131na g\u00f6re dinin de\u011ferini ve hakk\u0131n\u0131 teslim ederek yetersizli\u011fini ele\u015ftirmektir. Bu y\u00fczden Marx\u00a0 dine \u201ckalpsiz bir d\u00fcnyan\u0131n kalbi\u201d olarak da at\u0131fta bulunur. Hi\u00e7 kimse bu son ibareyle ilgili olarak Marx\u2019\u0131n d\u00fcnyadaki \u201ckalp\u201din -yani, merhamet ve insan duyguda\u015fl\u0131\u011f\u0131yla dolu bir d\u00fcnyan\u0131n- yan\u0131nda oldu\u011funu ink\u00e2r edemeyece\u011fine g\u00f6re, onun d\u00fcnyadaki \u201cruhun\u201d da yan\u0131nda oldu\u011fu nas\u0131l ink\u00e2r edilebilir? Ayr\u0131ca ruhu onaylamak tinsel boyutu onaylamak oldu\u011funa g\u00f6re, Marx tinsel ger\u00e7ekle\u015ftirmeyi bir anlamda bir devrim hedefi olarak kabul ediyor olmal\u0131d\u0131r.<\/p>\n

Bu marjinal bir pasaj olmu\u015f olsayd\u0131, tart\u0131\u015fmay\u0131 daha ileriye g\u00f6t\u00fcrmemize gerek kalmazd\u0131. Ancak hi\u00e7 de marjinal de\u011fildir: \u201cHegel\u2019in Hukuk Felsefesinin Ele\u015ftirisine Katk\u0131\u201dn\u0131n Giri\u015f\u2019inde yer alan bu sat\u0131rlar, Marx\u2019\u0131n d\u00fc\u015f\u00fcncesi i\u00e7indeki bir tuhafl\u0131\u011f\u0131 yans\u0131tt\u0131klar\u0131 i\u00e7in de\u011fil, Marksizme ait olan devrimci \u015fevk ve h\u00fcmanizmin bir \u00f6rne\u011fi olduklar\u0131 i\u00e7in \u00fcnl\u00fcd\u00fcrler. Nerede Marksizm k\u00f6t\u00fcye gitmi\u015fse -reformist, ekonomist, dogmatik, ve\/veya otoriter olarak- b\u00f6ylesi i\u00e7g\u00f6r\u00fcleri ihl\u00e2l ederek k\u00f6klerine ihanet etmesindendir. Bu i\u00e7g\u00f6r\u00fcler tinsel oldu\u011fundan, tam ger\u00e7ekle\u015fmi\u015f Marksizmin onlar\u0131 tam ger\u00e7ekle\u015fmi\u015f tinsellik olarak cisimlendirmesi gerekti\u011fini, ve ba\u015far\u0131s\u0131z bir Marksizmin ya tinsel boyutu es ge\u00e7ti\u011fini ya da onu sapt\u0131rd\u0131\u011f\u0131n\u0131 iddia edebiliriz. Alman i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131 Nazizmin sapk\u0131n tinselli\u011fine teslim etmi\u015f olan anti-tinsel, ekonomist Marksizmin yapt\u0131\u011f\u0131 buydu, yine yar\u0131-dinsel Stalinizme d\u00f6n\u00fc\u015fen \u015fey sapt\u0131r\u0131lm\u0131\u015f bir tinsel Marksizmden ba\u015fka bir \u015fey de\u011fildi.<\/p>\n

E\u011fer tin, tam anlam\u0131yla ger\u00e7ekle\u015fmi\u015f bir Marksizm i\u00e7in bir \u015fekilde gerekliyse, Mark-sist s\u00f6ylemin de bir bile\u015feni olmak durumundad\u0131r. Marx\u2019a g\u00f6re moral tutku \u201cbilimsel\u201d i\u00e7g\u00f6r\u00fcden ayr\u0131lamaz; otantik Marksizmi ay\u0131rt eden \u015fey de\u011fer ve teori aras\u0131ndaki sentezdir. E\u011fer bu sentez Marx\u2019\u0131 burjuva d\u00fcnyas\u0131nda eksik olan ve devrimci pratikle res-tore edilmesi gereken \u015feyi \u201ctin\u201d terimiyle betimlemeye g\u00f6t\u00fcrm\u00fc\u015fse, o zaman ayn\u0131 \u201ctin\u201d, d\u00fcnya g\u00f6r\u00fc\u015f\u00fcm\u00fcze de dahil edilmek zorundad\u0131r.<\/p>\n

Ama bu ne anlama gelir? Marx\u2019\u0131n kapitalist toplumda eksik oldu\u011funu iddia etti\u011fi metaforik anlaml\u0131 \u201ckalp\u201di usa uygun olarak somut terimlere terc\u00fcme edebiliriz. Ama ya tin? O yaln\u0131zca bir t\u00fcr vecd hissi ya da y\u00fcceltilmi\u015f moralitenin metaforu mudur? E\u011fer bir metafordan daha fazla bir \u015feyse tin hakk\u0131nda din ya da Yeni \u00c7a\u011f dili d\u0131\u015f\u0131nda nas\u0131l konu\u015fabiliriz? <\/p>\n

Teorik olarak bunu yapmak m\u00fcmk\u00fcnd\u00fcr, \u00e7\u00fcnk\u00fc tin dine \u00f6nceldir. Din, tin boyutunun belirli bir grubun tahayy\u00fcl ve ihtiya\u00e7lar\u0131na g\u00f6re bi\u00e7imlenmi\u015f tarihsel bir projeyle birle\u015ftirilmesinden olu\u015fur. Din, tini ger\u00e7ekle\u015ftirme tarz\u0131d\u0131r, ama ayn\u0131 zamanda da tini ba\u011flayand\u0131r. S\u00fcre\u00e7 i\u00e7inde, din, tin dilini ele ge\u00e7irir. Teolojisini -\u201cTanr\u0131 kelam\u0131\u201dn\u0131- tinin kavran\u0131l\u0131\u015f\u0131n\u0131n aras\u0131na koyarak bir t\u00fcr pe\u00e7e olur. E\u011fer din, teolojinin tinsel ger\u00e7ekle\u015fmesine do\u011fru hareket etmek ise h\u00e2kim teoloji \u00fczerine ele\u015ftirel bir d\u00fc\u015f\u00fcnme zorunludur. Bu ele\u015ftiri, t\u0131pk\u0131 Marx\u2019\u0131n gen\u00e7lik yaz\u0131s\u0131nda, (insanl\u0131\u011f\u0131n) \u201chayali \u00e7i\u00e7ekleri zincirden koparmas\u0131… b\u00f6ylece zinciri f\u0131rlat\u0131p canl\u0131 \u00e7i\u00e7e\u011fi koparmas\u0131\u201d\u00a0 – yani, tinin hakiki i\u00e7eri\u011fini kom\u00fcnizmde bulmas\u0131 i\u00e7in dinsel il\u00fczyonun pe\u00e7esini kald\u0131rmak istemesi gibi ayn\u0131 bir amac\u0131n do\u011frultusunu izler. <\/p>\n

Ancak burada Marx\u2019\u0131n b\u00f6yle yaparak ba\u015far\u0131l\u0131 olmad\u0131\u011f\u0131n\u0131 eklemek gerek. \u0130ster ilgisi \u00e7ok fazla da\u011f\u0131ld\u0131\u011f\u0131ndan, ister \u00e7ok fazlas\u0131yla z\u0131t de\u011ferlere sahip oldu\u011fundan olsun her durumda Marx\u2019\u0131n tinselli\u011fin rol\u00fcne ili\u015fkin i\u00e7g\u00f6r\u00fcs\u00fcn\u00fcn izini asla s\u00fcrmedi\u011fi olgusu de\u011fi\u015fmez olarak kal\u0131r. Yukar\u0131da i\u015faret edilen tavr\u0131 sonradan reddetmedi, ama erken d\u00fc\u015f\u00fcncelerinin \u00e7o\u011fu gibi bu da bir kenara b\u0131rak\u0131ld\u0131. Tinsel terimler daha sonraki eserlerinde de g\u00f6r\u00fclse bile bunlarda tinin Marksizm i\u00e7in ne anlama geldi\u011finin ara\u015ft\u0131r\u0131lmas\u0131na rastlanmaz.<\/p>\n

Bu hedef \u00f6n\u00fcm\u00fczde durmaktad\u0131r, ve bu yaz\u0131yla birlikte de h\u00e2l\u00e2 duruyor. Ancak, soruyu keskinle\u015ftirmek, ya da en az\u0131ndan tinsel meseleler konusunda h\u00fck\u00fcm s\u00fcren ku\u015fkuculuk i\u00e7inde bir gedik a\u00e7mak olas\u0131d\u0131r. \u00c7a\u011fda\u015f Marksist ve radikallerin \u00e7o\u011fu s\u0131radan s\u00f6z oyununun \u00f6tesine ge\u00e7en bir tin kavram\u0131n\u0131 tamam\u0131yla reddederler. Biraz s\u0131k\u0131\u015ft\u0131r\u0131l\u0131rsa bir\u00e7o\u011fu tin kavram\u0131n\u0131n felsefi olarak de\u011fersiz oldu\u011funu s\u00f6yleyecektir. Mitolojiden ar\u0131nd\u0131r\u0131lm\u0131\u015f Ayd\u0131nlanma-sonras\u0131 zihniyetine g\u00f6re, tini onaylamak sonu\u00e7 itibar\u0131yla bir Tanr\u0131 kavram\u0131n\u0131 geri getirmeyi gerektiren tarih d\u0131\u015f\u0131 bir \u00f6z\u00fc, bir t\u00fcr metafizi\u011fi do\u011frulamakt\u0131r. <\/p>\n

Bu k\u0131sa yaz\u0131n\u0131n s\u0131n\u0131rlar\u0131 i\u00e7inde felsefi sorunlar ile yeterince ilgilenme imk\u00e2n\u0131m\u0131z yok. Yine de, tinin dine \u00f6ncel oldu\u011funu ve dinin Tanr\u0131y\u0131 tinden kurdu\u011funu kendimize hat\u0131rlatmam\u0131zda yarar var. Dahas\u0131, tinin do\u011fas\u0131nda ayr\u0131lmaz bir \u00f6zellik olarak tarih d\u0131\u015f\u0131l\u0131k yoktur. Tersine, tin \u00f6zellikle tarihsel olarak ele al\u0131nmal\u0131d\u0131r. Dinler, tinsel sonucun bir t\u00fcr\u00fcnden ba\u015fka bir \u015fey de\u011fildir ve onlar\u0131n tek t\u00fcr olmas\u0131n\u0131 gerektirecek ne \u00f6nsel bir sebep vard\u0131r, ne de monoteizmin Tanr\u0131s\u0131n\u0131n tinselli\u011fin son \u00fcr\u00fcn\u00fc oldu\u011funu gerektiren bir sebep vard\u0131r. Dolay\u0131s\u0131yla, d\u00fcnyadaki dinlerin kendi zamanlar\u0131 i\u00e7in tinin evrensel-\u00f6zg\u00fcl tezah\u00fcrleri olmaktan daha fazla bir \u015fey olmad\u0131klar\u0131, oysa zaman\u0131m\u0131z i\u00e7in tinin teist-olmayan ba\u015fka bir tezah\u00fcr\u00fcne gerek oldu\u011fu \u00f6ne s\u00fcr\u00fclebilir. B\u00fct\u00fcn bunlar bizi bir kez daha tinin tan\u0131m\u0131na g\u00f6t\u00fcr\u00fcr.<\/p>\n

Tinsel fenomenin ayr\u0131lmaz \u00f6zelli\u011fi olan s\u00f6ze gelmezli\u011fi ve tinselli\u011fin s\u00fcrekli de\u011fi\u015fen tarihi g\u00f6z \u00f6n\u00fcnde bulunduruldu\u011funda \u201ctin\u201din anlam\u0131n\u0131 tan\u0131mlamak hi\u00e7 de kolay de\u011fildir. Yine de, en az\u0131ndan terimin be\u015f ana anlam\u0131n\u0131 ay\u0131rt edebiliriz:<\/p>\n

\u2022 Esinlenmek, yarat\u0131c\u0131 g\u00fc\u00e7le dolmak, canlanmak ifadelerinin anlam\u0131nda oldu\u011fu gibi bir hayat g\u00fcc\u00fc olarak tin.
\u2022 Atalar\u0131n ruhlar\u0131 anlam\u0131nda oldu\u011fu gibi bir t\u00fcr esrarl\u0131 varl\u0131k olarak tin \u2013 daha genel olarak, buna \u00d6teki olarak \u201ctinsel olu\u015f\u201d kavram\u0131 diyebiliriz.
\u2022 Anla\u015fman\u0131n ruhu ifadesinde oldu\u011fu gibi bir otantik anlam t\u00fcr\u00fc olarak tin.
\u2022 G\u00f6n\u00fcl istiyordu ama v\u00fccudumda derman yoktu ifadesinde oldu\u011fu gibi, \u00f6zellikle arzuyla ba\u011flant\u0131l\u0131 olarak bedenle kar\u015f\u0131la\u015ft\u0131rma i\u00e7inde ele al\u0131nan tin
\u2022 Katolik teolojisinin Kutsal Ruh anlay\u0131\u015f\u0131nda oldu\u011fu gibi bir t\u00fcr Tanr\u0131sal varl\u0131k olarak tin.<\/p>\n

Burada kendini apa\u00e7\u0131k g\u00f6steren ortak bir paydan\u0131n olmad\u0131\u011f\u0131 ortadad\u0131r. B\u00fct\u00fcn bu \u00f6nermelerce payla\u015f\u0131lan bir temel bulmak i\u00e7in y\u00fcksek derecede bir soyutlama yapmak gereklidir. Bu soyutlama yap\u0131ld\u0131\u011f\u0131nda, tinsel fenomenin ortak \u00f6zelli\u011finin benin dolays\u0131zca verili \u00f6zelliklerini a\u015fma oldu\u011fu g\u00f6r\u00fcl\u00fcr; yani, benin kendi s\u0131n\u0131rlamalar\u0131 i\u00e7inde m\u00fcmk\u00fcn olan haliyle \u00e7at\u0131\u015fan bir t\u00fcr geni\u015flemi\u015f ben ile ili\u015fkisidir bu. Dolay\u0131s\u0131yla esinlenmi\u015f olmak benin mevcut enerjisinin ola\u011fan s\u0131n\u0131rlar\u0131n\u0131n \u00fcst\u00fcne \u00e7\u0131kmak demektir; \u201ctinsel olu\u015f\u201d deneyimi psikolojinin \u201cego-s\u0131n\u0131r\u0131\u201d dedi\u011finin \u00f6tesine ge\u00e7mek anlam\u0131na gelir; \u015feylerin ruhundaki anlama ula\u015fmak, onlar\u0131n hakikatine varmak i\u00e7in \u015feylerin apa\u00e7\u0131k, verili anlamlar\u0131n\u0131n \u00f6tesine ge\u00e7meyi i\u00e7erir; tini bedenle kar\u015f\u0131la\u015ft\u0131rma i\u00e7inde ele almak arzunun s\u0131n\u0131rlar\u0131n\u0131 a\u015fmak anlam\u0131na gelir; son olarak, tanr\u0131yla ili\u015fki en a\u00e7\u0131k anlam\u0131n\u0131 bir bi\u00e7imde benin \u00f6tesine ge\u00e7en, ama h\u00e2l\u00e2 ben ile ili\u015fkili olan tinde bulur.<\/p>\n

Belki de \u015fimdiye kadar ele ald\u0131\u011f\u0131m\u0131z \u015fekliyle tinsel deneyimin en \u00f6nemli \u00f6zelli\u011fi onun beni de\u011fi\u015ftirmeden b\u0131rakmad\u0131\u011f\u0131d\u0131r. Tinle kar\u015f\u0131la\u015fma parma\u011f\u0131n\u0131 suya de\u011fdirip tekrar d\u0131\u015far\u0131 \u00e7ekmekten daha radikal bir deneyimdir. Benin \u00f6tesinde olanla kar\u015f\u0131la\u015fma ger\u00e7ekten beni de\u011fi\u015ftirir. Belki de bunun en bilinen \u00f6rne\u011fi H\u0131ristiyanl\u0131\u011f\u0131n \u201cyeniden do\u011fu\u015f\u201d kavram\u0131d\u0131r. Ancak kapsaml\u0131 bir tin g\u00f6r\u00fc\u015f\u00fc g\u00f6z\u00f6n\u00fcne al\u0131n\u0131nca beni radikal olarak de\u011fi\u015ftiren t\u00fcm olgular\u0131n do\u011fas\u0131 itibar\u0131yla tinsel oldu\u011funu s\u00f6yleyebiliriz; ve Marksizm radikal de\u011fi\u015fim program\u0131ndan ba\u015fka bir \u015fey olmad\u0131\u011f\u0131na g\u00f6re o da do\u011fas\u0131 gere\u011fi tinsel olmal\u0131d\u0131r.<\/p>\n

Tin, \u201c olmak\u201d fiili \u201cinsan\u201da uyguland\u0131\u011f\u0131nda ne anlama gelir, \u015feklindeki ontolojik soruya bir yan\u0131tt\u0131r. K\u0131sa bir d\u00fc\u015f\u00fcnme bu sorunun haz\u0131r bir yan\u0131t\u0131, hatt\u00e2 belki de olumlu bir yan\u0131t\u0131 olmad\u0131\u011f\u0131 konusunda ikna olmam\u0131za yetecektir. Bu noktada akademisyen bir felsefeci, i\u015flemsel olarak kurulamayan \u00f6nermelerle u\u011fra\u015fmaya de\u011fmeyece\u011fi inanc\u0131na s\u0131\u011f\u0131narak tart\u0131\u015fmay\u0131 bitirebilir. Ama akademinin tersine hayatta bu fiil olmadan ilerleyemeyiz, ona \u015fekil ve ili\u015fki atfetmeyi \u00f6\u011frenmemiz yerinde olur. Bu \u00e7e\u015fitli toplumsal formasyonlar\u0131 olu\u015f ile ili\u015fkileri a\u00e7\u0131s\u0131ndan g\u00f6rmeyi gerektirir. Bu a\u00e7\u0131dan ele al\u0131nd\u0131\u011f\u0131nda kapitalizm, yaln\u0131zca ekonomik bir d\u00fczen de\u011fil ayn\u0131 zamanda bir olu\u015f formu, Marx\u2019\u0131n g\u00f6r\u00fc\u015f\u00fcne g\u00f6re ise bir deformasyondur. Bu y\u00fczden El Yazmalar\u0131\u2019nda Marx , yabanc\u0131la\u015ft\u0131r\u0131lm\u0131\u015f emek ko\u015fullar\u0131nda, toplumsal ili\u015fkilerin merkezinde \u201colmak\u201d fiilinin yerini \u201csahip olmak\u201d fiilinin ald\u0131\u011f\u0131n\u0131 g\u00f6zlemler. Ancak, i\u015f\u00e7i i\u00e7in ge\u00e7erli olan \u015fey, b\u00fct\u00fcn \u00fcretim tarz\u0131 i\u00e7in de ge\u00e7erlidir. Asl\u0131nda, kapitalizm toplumun t\u00fcm ve\u00e7helerinde sahip olman\u0131n olmaya \u00fcst\u00fcnl\u00fc\u011f\u00fc de\u011filse nedir? Kapitalizmin b\u00f6ylesi bir ontolojik tan\u0131m\u0131 -e\u011fer ekonomizmin s\u0131n\u0131rlar\u0131 a\u015f\u0131lacaksa- ekonomi-politi\u011fin ele\u015ftirisinin zorunlu bir tamamlay\u0131c\u0131s\u0131d\u0131r; yani, zorunludur. Marksizm t\u00fcm toplumsal var olma formlar\u0131na, insanlar\u0131n birbirlerini sevme ve birbirlerinden nefret etme tarzlar\u0131na, ebeveynlerin \u00e7ocuklarla birlikte olma tarzlar\u0131na, insanlar\u0131n \u00e7al\u0131\u015fma tarzlar\u0131 kadar e\u011flenme ve k\u00fclt\u00fcr\u00fc kurma tarzlar\u0131na, ben-deneyiminin kurulma tarzlar\u0131na, ve zorunlu olarak, ben-deneyiminin tinde a\u015f\u0131lma tarzlar\u0131na hitap etmezse ba\u015fka nas\u0131l ekonominin dar bir yeniden yap\u0131-land\u0131r\u0131lmas\u0131n\u0131n dayatt\u0131\u011f\u0131 s\u0131n\u0131rlardan kurtulabilir? <\/p>\n

Bu bak\u0131mdan, tinsel d\u00f6n\u00fc\u015f\u00fcm, var olman\u0131n t\u00fcm ve\u00e7helerinin yeni bir geli\u015fme durumuyla b\u00fct\u00fcnle\u015fmesidir. Olman\u0131n sahip olmadan kurtulmas\u0131, Kom\u00fcnist Manifesto\u2019nun \u201cher bireyin \u00f6zg\u00fcr geli\u015fmesinin b\u00fct\u00fcn\u00fcn \u00f6zg\u00fcr geli\u015fmesinin ko\u015fulu oldu\u011fu bir beraberlik\u201d dedi\u011fi, yani, dayan\u0131\u015fma ve yabanc\u0131la\u015fmam\u0131\u015f emek i\u00e7inde kapitalist bencillik ve m\u00fclkiyet h\u0131rs\u0131ndan \u00f6zg\u00fcrle\u015fmedir. Dolay\u0131s\u0131yla, tinsel d\u00f6n\u00fc\u015f\u00fcm ve sosyalist d\u00f6n\u00fc\u015f\u00fcm temelde birdir.<\/p>\n

\u00d6zetlersek: Ontolojik soruya bir yan\u0131t olarak tin, insan\u0131n kendini a\u015ft\u0131\u011f\u0131nda tam olarak \u201cvar oldu\u011fu\u201d \u00f6nermesidir. Bu Marksizmin felsefi k\u00f6kleriyle b\u00fct\u00fcnl\u00fck i\u00e7indedir, \u00e7\u00fcnk\u00fc Marx\u2019\u0131n insan kavram\u0131n\u0131n \u00e7ekirde\u011fi olan emek s\u00fcreci i\u00e7indeki yarat\u0131c\u0131 g\u00fc\u00e7, toplumsal d\u00f6n\u00fc\u015f\u00fcm\u00fc oldu\u011fu kadar ben-d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc de kapsayan bir yarat\u0131c\u0131l\u0131kt\u0131r. \u00d6zne, nesne yap\u0131m\u0131 i\u00e7inde kendisini yarat\u0131r. \u00dcretti\u011fimiz s\u00fcrece biz \u201coluruz\u201d \u2013 tahakk\u00fcm ko\u015fullar\u0131 alt\u0131ndaki yabanc\u0131la\u015ft\u0131r\u0131lm\u0131\u015f \u00fcretim vas\u0131tas\u0131yla de\u011fil, ama yarat\u0131c\u0131l\u0131\u011f\u0131n \u00f6zg\u00fcr geli\u015fimi ve birlikteli\u011fi sayesinde. Dolay\u0131s\u0131yla, var olmayla yeni ben-ili\u015fkileri \u00fcrettik\u00e7e tin olarak kendi kendimiz oluruz.<\/p>\n

Bu d\u00fc\u015f\u00fcncelere kar\u015f\u0131n, ger\u00e7ek d\u00fcnyada kendilerini tinsel olarak tan\u0131mlayan ki\u015filerle Marksist olarak tan\u0131mlayanlar aras\u0131ndaki u\u00e7urum oldu\u011fu gibi durmaktad\u0131r. Marksistler tinselli\u011fi idealist ve metafizik karakteri dolay\u0131s\u0131yla reddetmi\u015flerse, tinsel olarak geleneksel dine ya da Yeni \u00c7a\u011f\u2019a e\u011filimli ki\u015filer, hemen hemen bir\u00f6rnek tav\u0131rla s\u00f6zde \u201cmateryalizm\u201dini temel alarak Marksizme d\u00fc\u015fman olmu\u015flard\u0131r. Asl\u0131nda burada, Marksist materyalizmin do\u011fas\u0131na ba\u011fl\u0131 olarak iki kar\u015f\u0131tl\u0131k s\u00f6z konusudur. Biri, kapitalizmin d\u00fcnyay\u0131 hammaddeye indirgemesinin en k\u00f6t\u00fc y\u00f6nlerinin bir taklit\u00e7ili\u011finden ba\u015fka bir \u015fey olmayan Stalinist Marksizmin \u201cmateryalizm\u201di ile tinsellik aras\u0131ndad\u0131r. Stalinizmin g\u00f6m\u00fclmesini peki\u015ftirecek bir tinsel ele\u015ftiri en iyisi olurdu. Ama, daha derin, ba\u015fka bir kar\u015f\u0131tl\u0131k daha vard\u0131r. \u00c7\u00fcnk\u00fc otantik Marksizm de materyalisttir ve karakter olarak mekanik olmaktan \u00e7ok, tarihsel olan bu materyalizm de tinsellikle \u00e7at\u0131\u015fmaktad\u0131r.<\/p>\n

Bu noktadaki gerilim, tinin cisimsiz kavramlar\u0131yla insan etkinli\u011fini \u201cduyumsal etkinlik\u201d olarak ele alan Marx\u2019\u0131n vurgulamalar\u0131 aras\u0131ndad\u0131r. Ba\u015fka bir a\u00e7\u0131dan, Marx insan etkinli\u011finin b\u00fct\u00fcn formlar\u0131 gibi tinselli\u011fin de praxis, bilin\u00e7li, ama\u00e7l\u0131, tarihsel olarak konumlanm\u0131\u015f eylemin bak\u0131\u015f a\u00e7\u0131s\u0131ndan ele\u015ftirilmesini istemektedir. Tin, varolu\u015fun ger\u00e7ekle\u015fmesidir, ama bu g\u00f6kten inmez maddi d\u00f6n\u00fc\u015f\u00fcm i\u00e7inde olur. Marksizm tarihsel materyalizm olmas\u0131 nedeniyle tinin tarihsel bir materyalizmini gerektirir. Bunun bir ko\u015fulu tinselli\u011fin s\u0131n\u0131f ve \u00fcretim ili\u015fkilerinin bak\u0131\u015f a\u00e7\u0131s\u0131ndan g\u00f6r\u00fclmesidir. Bu noktada, kilisenin politikas\u0131, ya da Yeni \u00c7a\u011f tilmizlerinin s\u0131n\u0131fsal konumu gibi tats\u0131z konular da dahil olmak \u00fczere Yeni \u00c7a\u011f tinselli\u011fi kadar geleneksel din tinselli\u011fi de ciddi bir teste t\u00e2bi tutulur. Bu ayn\u0131 zamanda tinselli\u011fi, tahakk\u00fcm ve s\u00f6m\u00fcr\u00fcye kar\u015f\u0131 sava\u015f\u0131mdaki rol\u00fc a\u00e7\u0131s\u0131ndan ele almak anlam\u0131na gelir. Son olarak bu, tin ve do\u011fa aras\u0131ndaki ili\u015fkinin radikal bir yeniden g\u00f6zden ge\u00e7irilmesi anlam\u0131na gelir. \u00c7\u00fcnk\u00fc e\u011fer tin praxisten \u00e7\u0131k\u0131yorsa, ve praxis do\u011fan\u0131n bilin\u00e7li d\u00f6n\u00fc\u015ft\u00fcr\u00fcm\u00fcyse, o zaman, do\u011fa ve tinin birbirinden ayr\u0131lmamas\u0131 gerekir. Tin soyut, bo\u015f bir uzaydan zuhur etmez; do\u011faya i\u00e7kindir ve \u00f6zg\u00fcrle\u015ftirici eylem arac\u0131l\u0131\u011f\u0131yla serbest kal\u0131r. Bu eylem de\u011fi\u015fik arzular\u0131yla bedenimiz dedi\u011fimiz do\u011fa par\u00e7as\u0131na da -asl\u0131nda, \u00f6zel bir vurguyla- uygulanmal\u0131d\u0131r. Bu bak\u0131\u015f a\u00e7\u0131s\u0131ndan, insan kendi kendinin bilincinde olan do\u011fad\u0131r, ataerkil d\u00fczen, \u0131rk\u00e7\u0131l\u0131k, ve s\u0131n\u0131f tahakk\u00fcm\u00fcndeki yabanc\u0131la\u015fman\u0131n t\u00fcm de\u011fi\u015fimlerine mar\u00fbz bilin\u00e7liliktir. Ve tin, maddenin belirlenmesinden ziyade maddeyle do\u011frudan, duyumsal kar\u015f\u0131la\u015fmadan zuhur eder.<\/p>\n

Tinin tarihsel materyalizmi Marksizmin ger\u00e7ekten nas\u0131l tinsel olabilece\u011fine ve bir Marksist toplumsal d\u00f6n\u00fc\u015f\u00fcme uygun tinselli\u011fi neyin olu\u015fturdu\u011funa i\u015faret eder. Bunun modelleri b\u00f6l\u00fck p\u00f6r\u00e7\u00fckt\u00fcr ve \u00e7eli\u015fkiyle doludur. Onlar, tahakk\u00fcm\u00fcn kasvetli tarihindeki ani par\u0131lt\u0131lardan, yenilmi\u015f devrimci hareketlerden, tinsel dehalar\u0131n i\u00e7g\u00f6r\u00fclerinden olu\u015fur. Oysa herhangi bir ger\u00e7ek tinsel yol gibi bu da zorlu ve belirsizlikle y\u00fckl\u00fc bir \u00e7al\u0131\u015fmay\u0131 gerektirir. Her hal\u00fck\u00e2rda, Marksizmin potansiyellerine uygun bir tinselli\u011fin geleneksel dinin \u00f6rne\u011fine uyaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnm\u00fcyorum.<\/p>\n

B\u00fcy\u00fck d\u00fcnya dinlerinin hepsi, daha \u00f6nce g\u00f6zlemlenmi\u015f oldu\u011fu gibi s\u0131n\u0131fl\u0131 topluma aittir. \u0130ster Musevili\u011fin adalet Tanr\u0131s\u0131 ister H\u0131ristiyanl\u0131\u011f\u0131n sevgi Tanr\u0131s\u0131 ya da ister Budizmin \u015fefkatli beni; \u00f6zg\u00fcrle\u015fmi\u015f varl\u0131k r\u00fcyas\u0131n\u0131 yans\u0131t\u0131rlar. Bu y\u00fczden ruhsuz ko\u015fullar\u0131n ruhudurlar. Ancak dinler buradan \u00f6teye bakar, ve d\u00fc\u015fm\u00fc\u015f bir d\u00fcnyay\u0131 cennetlerine ta\u015f\u0131rlar. Budizm d\u0131\u015f\u0131nda, d\u00fcnya dinleri -\u00f6zellikle Musevilik\u2019ten H\u0131ristiyanl\u0131\u011fa oradan \u0130sl\u00e2ma kadar uzanan bask\u0131n \u00e7izgide yer alanlar- ideal krall\u0131klar\u0131nda ataerkilli\u011fi yeniden \u00fcretirler. G\u00fc\u00e7 Tanr\u0131lar\u0131 erkektir ve en \u00f6nemli temsilcileri Havva ve Meryem olan kad\u0131n fig\u00fcrler Baba arac\u0131l\u0131\u011f\u0131yla tan\u0131mlanm\u0131\u015f olarak kal\u0131rlar, onunla ili\u015fkileri i\u00e7inde ya beyhude ayaklan\u0131rlar ya da edilgin bir bi\u00e7imde boyun e\u011ferler.<\/p>\n

\u0130sa fig\u00fcr\u00fc bu kurala en b\u00fcy\u00fck istisnay\u0131 olu\u015ftururken Marksizmin tinsel potansiyelleriyle de en dolays\u0131z ili\u015fki i\u00e7inde olan fig\u00fcrd\u00fcr. Bu benzerlik, Marx ve Engels\u2019in en b\u00fcy\u00fck hayranlar\u0131ndan oldu\u011fu Reformasyonun radikal eserlerinde ve \u0130ncil\u2019in \u00f6zg\u00fcrle\u015fmeyle ilgili pasajlar\u0131nda per\u00e7inlenir. Bu durum, esin vericilerine Orta Amerika devrimlerinde rastlanan say\u0131s\u0131z din adam\u0131 ve din adam\u0131 olmayan inananlarla daha ileriye g\u00f6t\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Bu devrim prati\u011finin d\u00fc\u015f\u00fcncesindeki refleks, H\u0131ristiyan-Marksyen bir sentez i\u00e7in \u00e7al\u0131\u015fan ger\u00e7ekten bir\u00e7ok eser \u00fcretmi\u015f bir hareket olan \u00f6zg\u00fcrle\u015fme (liberation) teolojisiydi. \u00d6zg\u00fcrle\u015fme teolojisi bir hayli gerilemi\u015f olmas\u0131na kar\u015f\u0131n, tutucu Papa II. John Paul\u2019a, onun Marksizm ile H\u0131ristiyanl\u0131k aras\u0131ndaki ba\u011f\u0131 s\u00fcrd\u00fcren \u201cyoksullara ba\u011f\u0131\u015f\u201d d\u00fc\u015f\u00fcncesine epeyce m\u00fcte\u015fekkirdirler.<\/p>\n

Ama bu benzerlikten ortaya \u00e7\u0131kabilecek bir sentez oldu\u011funu sanm\u0131yorum. Bana g\u00f6re, herhangi bir kurumsal kilise hiyerar\u015fisi kendi devrimcile\u015fmesine nezaret etmeyecektir. H\u0131ristiyan radikaller, \u201cTanr\u0131n\u0131n O\u011flu\u201d \u0130sa\u2019yla temelden farkl\u0131 bir tinsel ger\u00e7ekle\u015fmeyi talep ederek geleneksel dinsel yap\u0131lardan kopmu\u015f bir \u0130sa aras\u0131nda se\u00e7im yapmak zorundad\u0131rlar. Ancak Tanr\u0131n\u0131n kutsal O\u011flu (ya da bakir do\u011fumun mahsul\u00fc) olmayan bir \u0130sa b\u00fcy\u00fck tinsel g\u00fc\u00e7lere sahip, b\u00fct\u00fcn insanlarda tinsel d\u00f6n\u00fc\u015f\u00fcm d\u00fc\u015f\u00fcn\u00fc (H\u0131ristiyanl\u0131k i\u00e7indeki bir ba\u015fka ataerkil kal\u0131nt\u0131ya ait olan \u201cG\u00f6ky\u00fcz\u00fc Krall\u0131\u011f\u0131\u201d d\u00fc\u015f\u00fcn\u00fc) uyand\u0131ran yeg\u00e2ne insand\u0131r. Bu ikilemin bask\u0131s\u0131 alt\u0131nda, bir\u00e7ok dindar H\u0131ristiyan, kiliseyi terk etmi\u015ftir. Ama e\u011fer radikal dindar\u0131n \u00f6n\u00fcndeki se\u00e7enek buysa, tinsel e\u011filimli bir Marksist, kurulu dinsel alan i\u00e7inde nas\u0131l bir yol bulabilir?<\/p>\n

Budizm ise tersine, varl\u0131\u011f\u0131n kendisiyle dolay\u0131ms\u0131z bir kar\u015f\u0131la\u015fmas\u0131n\u0131 ara\u015ft\u0131r\u0131r. Tanr\u0131-kurgusuna ba\u011fl\u0131 olmayan bir din olarak Budizm, tinsel e\u011filimli Marksistin kullan\u0131m\u0131na \u00f6zellikle uygun gibi g\u00f6z\u00fckmektedir. Budizm, bir ill\u00fczyon olarak de\u011ferlendirdi\u011fi beni eritir, bir duygu birli\u011fi mesaj\u0131 vererek kapitalist egoizmi a\u015far. Ama, \u00f6zellikle \u015fiddet kar\u015f\u0131t\u0131 hareketlerde bir\u00e7ok Budist politik olarak aktif bir \u015fekilde yer almas\u0131na ra\u011fmen yak\u0131nla\u015ft\u0131r\u0131c\u0131 bir Budist-Marksist diyalo\u011fu yoktur. Bunun bir sebebi, meditasyonda temellenen Budist praxisin bireysel d\u00f6n\u00fc\u015f\u00fcm \u00fczerinde odaklanmas\u0131 ve toplumsal sorunlar konusundaki kararlar\u0131 h\u00e2kim iktidar yap\u0131s\u0131na b\u0131rakmas\u0131d\u0131r. Pratikte Budizm, meditasyon ko\u015fulu olarak d\u00fcnyadan \u00e7ekilmeyi gerektirir. O tefekk\u00fcr dinidir; bu \u015f\u00fcphesiz Marx\u2019\u0131n uyard\u0131\u011f\u0131 burjuva tefekk\u00fcr\u00fc de\u011filse de Budizm, bireyi duygu birli\u011fi ve zarars\u0131z me\u015fguliyet yollar\u0131na yeniden y\u00f6neltmeyle kendini s\u0131n\u0131rlam\u0131\u015f g\u00f6z\u00fckmekte ve bu esas olarak g\u00f6n\u00fcll\u00fc yolun bir \u015fekilde yay\u0131l\u0131p toplumu d\u00f6n\u00fc\u015ft\u00fcrece\u011fini ummaktad\u0131r. Bu, Budizmi, s\u0131n\u0131f adaletsizli\u011finin, ataerkilli\u011fin ya da devletin kat\u0131 ger\u00e7eklerine a\u00e7\u0131k\u00e7a kay\u0131ts\u0131z kalmaya sevketme e\u011filimi ta\u015f\u0131maktad\u0131r – bu kusurun Budist gruplar\u0131, daha b\u00fcy\u00fck topluluklar\u0131n otoriter y\u00f6nlerinin baz\u0131lar\u0131n\u0131 yeniden \u00fcretmeye g\u00f6t\u00fcrd\u00fc\u011f\u00fc eklenebilir. (Ancak, farkl\u0131 bir yakla\u015f\u0131m\u0131n ipu\u00e7lar\u0131 i\u00e7in Jones 1989\u2019a bak\u0131labilir.)<\/p>\n

Bu diyalog, Budizmin radikal anlay\u0131\u015fta, yani bir bak\u0131ma vorolu\u015fumuzun g\u00f6k kubbesi olan bir t\u00fcr i\u00e7sel s\u0131n\u0131rs\u0131z var olma d\u00fcnyas\u0131n\u0131n bulundu\u011fu \u015feklindeki i\u00e7g\u00f6r\u00fcy\u00fc kar\u015f\u0131layamad\u0131\u011f\u0131n\u0131 \u015fimdiye dek kan\u0131tlam\u0131\u015f olan Marksizm taraf\u0131nda da kapal\u0131d\u0131r. Bu anlay\u0131\u015fta varl\u0131k i\u00e7imizde konu\u015fur. Varolu\u015fun bu y\u00f6n\u00fcn\u00fc anlamak i\u00e7in onu almaya haz\u0131r olmak gerekir. Genel olarak ele al\u0131nd\u0131\u011f\u0131nda, Karl Marx\u2019dan g\u00fcn\u00fcm\u00fcze kadar Marksistler b\u00f6ylesi bir alma e\u011filimini y\u00fcklenmek istememi\u015flerdir. Bununla birlikte biz bu tavr\u0131, ki\u015finin tinsel olarak varl\u0131\u011f\u0131n t\u00fcm olanaklar\u0131na a\u00e7\u0131lmay\u0131 sa\u011flayabilecek herhangi bir d\u00fc\u015f\u00fcnsel prati\u011fi d\u0131\u015fta b\u0131rakacak kadar \u201cm\u00fccadele\u201d ile me\u015fgul oldu\u011fu \u015feklinde rasyonelle\u015ftiriyoruz. Kan\u0131mca, Marksizm i\u00e7inde tinsel geli\u015fimin \u00f6n\u00fcnde duran ger\u00e7ek engeli olu\u015fturan, materyalizmin herhangi bir teorisinden daha \u00e7ok bu tav\u0131rd\u0131r.<\/p>\n

\u00d6zetle, tinin tarihsel bir materyalizmi, hem geleneksel tarihsel materyalizmin alan\u0131n\u0131 hem de praxis kavray\u0131\u015f\u0131n\u0131 geni\u015fletir. O ne dinsel inziva durumlar\u0131ndaki gibi i\u00e7sel d\u00fcnyaya ayr\u0131cal\u0131k tan\u0131r ne de tinsizle\u015ftirilmi\u015f politik geleneklerde oldu\u011fu gibi onu marjinalize eder. D\u0131\u015fsal sava\u015f\u0131m \u00fczerine yap\u0131lan vurguya, olu\u015fa a\u00e7\u0131k olma ve onu almaya haz\u0131r olma boyutunu ekler. Bu alma e\u011filimi, etkinli\u011fin nas\u0131l \u015fiddetle kar\u0131\u015ft\u0131r\u0131l-mamas\u0131 gerekiyorsa edilgenlikle ya da ataletle kar\u0131\u015ft\u0131r\u0131lmamal\u0131d\u0131r. Sessizce meditas-yon yapan ki\u015fi varl\u0131\u011fa daha a\u00e7\u0131k olmak i\u00e7in etkin olarak egosuyla sava\u015f\u0131yordur.<\/p>\n

Marksizme uygun tinsellik i\u00e7in en iyi modeller d\u00fcnya \u00f6l\u00e7e\u011findeki dinlerde de\u011fil, yerli halk\u0131n tinselli\u011finde bulunabilir. Burada, bu kom\u00fcnizmde, ko\u015fullar ruhsuz de\u011fildir. \u00d6rne\u011fin, Amerikan yerlilerinin, ne kilisesi ne de papazlar\u0131 vard\u0131, \u00e7\u00fcnk\u00fc s\u0131n\u0131f sistemi ya da devlete sahip de\u011fillerdi. \u0130taat isteyen tekil bir Baba Tanr\u0131 y\u00fck\u00fcn\u00fc ta\u015f\u0131may\u0131p her \u015feyde bir tin g\u00f6rm\u00fc\u015f, her \u015feydeki bir t\u00fcr Y\u00fcce Tinle b\u00fct\u00fcnle\u015fmi\u015flerdi. De\u011fi\u015fim de\u011ferinin kullan\u0131m de\u011ferinden s\u00fcz\u00fcl\u00fcp \u00e7\u0131kt\u0131\u011f\u0131 bir meta sistemine mar\u00fbz olmad\u0131klar\u0131 i\u00e7in her \u015feyi kutsalla\u015ft\u0131rabiliyor ve her \u015feye varl\u0131k katabiliyor, kendilerini do\u011fan\u0131n geri kalan\u0131 \u00fczerinde g\u00f6rm\u00fcyorlard\u0131. William Blake\u2019in (1956, 193) dedi\u011fi gibi, \u201cya\u015fayan her \u015feyin Kutsal\u201d oldu\u011funu hissettiler. Bu arada tahmin edilece\u011fi gibi uzla\u015fmaz bir devrimci ve zaman\u0131n\u0131n standartlar\u0131na g\u00f6re bir deli olan Blake, ki\u015finin s\u0131n\u0131fl\u0131 toplumun ortas\u0131nda bile bu t\u00fcr bir tinsellik ya\u015fayabilece\u011fini g\u00f6sterir. O, bize ayn\u0131 zamanda tinsel realizasyonun, dinsel deneyim yan\u0131s\u0131ra, sanat ve politikan\u0131n b\u00fct\u00fcnle\u015fmesini gerektirdi\u011fini hat\u0131rlat\u0131r. Belki, \u015fu anda en b\u00fcy\u00fck yenilgisine u\u011fram\u0131\u015f ve temellerine d\u00f6nmeye zorlanm\u0131\u015f Marksizm bunu da \u00f6\u011frenecektir. <\/p>\n

Antonio Callari-Stephen Cullenberg-Carole
Biewenger, (der.) Marxism in The Postmodern Age, New York, Londra 1995, sayfa 42-50<\/p>\n

\u00c7ev.:Ergun Ak\u00e7a<\/p>\n

KAYNAK\u00c7A<\/p>\n

Blake, W., 1956, \u201cThe Marriage of Heaven and Hell\u201d i\u00e7inde Poetry and Prose of William Blake, (der.) G. Keynes, Londra.
Jones, K., 1989, The Social Face Buddhism, Londra.
Marx, K., 1975, \u201cA Contribution to the Critique of Hegel\u2019s Philosophy of Right. \u0130ntroduction\u201d, Karl Marx Early Writings, i\u00e7inde, New York.
1978, \u201cEconomic and Philosophic Manuscripts of 1844\u201d, The Marx-Engels Reader, (der.) R. Tucker, New York.
Marx, K.-Engels, F., 1992, The Communist Manifesto, i\u00e7inde, New York.<\/p>\n","protected":false},"excerpt":{"rendered":"

Marksizmin, Alman felsefesi, Frans\u0131z politika teorisi ve \u0130ngiliz ekonomisi aras\u0131nda bir sentez oldu\u011fu kabul edilir. Bu g\u00f6zlemin do\u011fru olmas\u0131na kar\u015f\u0131n eksik oldu\u011funu, \u00e7\u00fcnk\u00fc onun Marksist sentezin d\u00f6rd\u00fcnc\u00fc olmazsa olmaz kayna\u011f\u0131n\u0131, yani radikal tinselli\u011fi d\u0131\u015far\u0131da b\u0131rakt\u0131\u011f\u0131n\u0131 tart\u0131\u015fmak ve ispatlamak istiyorum. Bu d\u0131\u015fta b\u0131rakman\u0131n sebebini bulmak hi\u00e7 de zor de\u011fildir. Marksizmin \u00f6v\u00fcn\u00fclen materyalizmi tinin ad\u0131 k\u00f6t\u00fcye \u00e7\u0131km\u0131\u015f […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[178],"tags":[],"class_list":{"0":"post-1369","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-marksizm"},"yoast_head":"\nMarksizm ve Tinsellik | Joel Kovel - narteks.net<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/narteks.net\/index.php\/2009\/11\/11\/marksizm-ve-tinsellik-joel-kovel\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Marksizm ve Tinsellik | Joel Kovel\" \/>\n<meta property=\"og:description\" content=\"Marksizmin, Alman felsefesi, Frans\u0131z politika teorisi ve \u0130ngiliz ekonomisi aras\u0131nda bir sentez oldu\u011fu kabul edilir. Bu g\u00f6zlemin do\u011fru olmas\u0131na kar\u015f\u0131n eksik oldu\u011funu, \u00e7\u00fcnk\u00fc onun Marksist sentezin d\u00f6rd\u00fcnc\u00fc olmazsa olmaz kayna\u011f\u0131n\u0131, yani radikal tinselli\u011fi d\u0131\u015far\u0131da b\u0131rakt\u0131\u011f\u0131n\u0131 tart\u0131\u015fmak ve ispatlamak istiyorum. Bu d\u0131\u015fta b\u0131rakman\u0131n sebebini bulmak hi\u00e7 de zor de\u011fildir. 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