{"id":268,"date":"2009-03-01T13:12:32","date_gmt":"2009-03-01T10:12:32","guid":{"rendered":"http:\/\/localhost\/wordpress\/2009\/03\/01\/k-marks-gotha-programinin-elestirisi-1bolum\/"},"modified":"2009-03-01T13:12:32","modified_gmt":"2009-03-01T10:12:32","slug":"k-marks-gotha-programinin-elestirisi-1bolum","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2009\/03\/01\/k-marks-gotha-programinin-elestirisi-1bolum\/","title":{"rendered":"K. Marks: Gotha Program\u0131n\u0131n Ele\u015ftirisi (1.B\u00f6l\u00fcm)"},"content":{"rendered":"

FR\u0130EDR\u0130CH ENGELS’\u0130N \u00d6NS\u00d6Z\u00dc
Burada yay\u0131nlanan elyazmas\u0131 -metnin Bracke’ye g\u00f6nderilmesi dolay\u0131s\u0131yla yaz\u0131lan mektup ve program tasla\u011f\u0131n\u0131n ele\u015ftirisi-, Geib, Auer, Bebel ve Liebknecht’e iletilmek ve sonra da Marx’a geri g\u00f6nderilmek \u00fczere, Gotha Birle\u015fme Kongresinden [3] az \u00f6nce, 1875’te, Bracke’ye g\u00f6nderildi. Halle Kongresi, [4] Gotha program\u0131n\u0131n tart\u0131\u015f\u0131lmas\u0131n\u0131 parti g\u00fcndemine ald\u0131\u011f\u0131na g\u00f6re, bu \u00f6nemli belgeyi, belki de bu tart\u0131\u015fma ile ilgili belgelerin en \u00f6nemlisi olan bu metni, kamuoyuna a\u00e7\u0131klamay\u0131 daha fazla geciktirirsem d\u00fcr\u00fcstl\u00fckle ba\u011fda\u015fmayan bir davran\u0131\u015fta bulunmu\u015f olurum.
Ama bu metnin \u00e7ok daha \u00f6nemli bir yan\u0131 da var. Burada, Lassalle’in harekete kat\u0131lmas\u0131yla birlikte ba\u015flatm\u0131\u015f oldu\u011fu iktisadi ilkeler ve taktikle ilgili e\u011filimler kar\u015f\u0131s\u0131nda, Marx’\u0131n benimsemi\u015f oldu\u011fu tutumu a\u00e7\u0131kl\u0131kla ve sa\u011flam olarak bulmak m\u00fcmk\u00fcnd\u00fcr.
Program tasar\u0131s\u0131n\u0131n amans\u0131zca tahlili, al\u0131nan sonu\u00e7lar\u0131n incelenmesinde ve tasar\u0131n\u0131n zay\u0131f noktalar\u0131n\u0131n a\u00e7\u0131\u011fa vurulmas\u0131nda g\u00f6sterilen sertlik, b\u00fct\u00fcn bunlar, 15 y\u0131l ge\u00e7tikten sonra, art\u0131k kimseyi gocundurmamal\u0131d\u0131r. \u00d6zg\u00fcl olarak lasalc\u0131l\u0131k, art\u0131k, ancak yurt d\u0131\u015f\u0131nda, terkedilmi\u015f harabelerde ya\u015famaktad\u0131r, ve Halle’de, Gotha Program\u0131, onu kaleme alm\u0131\u015f olanlar taraf\u0131ndan bile, tamamen yetersiz say\u0131larak terkedilmi\u015ftir.
Bununla birlikte, [anlam\u0131] pek fark ettirmedi\u011fi yerlerde, baz\u0131 deyimleri ya da k\u0131r\u0131c\u0131 ki\u015fisel de\u011ferlendirmeleri sildim ve yerlerine noktalar koydum. Marx da e\u011fer elyazmas\u0131n\u0131 bug\u00fcn yay\u0131nlasayd\u0131 ayn\u0131 \u015feyi yapard\u0131. Metinde kullan\u0131lan dilin yer yer a\u015f\u0131r\u0131 sertlikte olu\u015fu, iki nedenden \u00f6t\u00fcr\u00fc idi. Birincisi, Marx ve ben, Alman hareketine daha s\u0131k\u0131 ba\u011flarla ba\u011fl\u0131 bulunuyorduk, program tasar\u0131s\u0131n\u0131n ifade etti\u011fi g\u00f6zle g\u00f6r\u00fcl\u00fcr gerileme bizi \u00f6zellikle \u00fczm\u00fc\u015ft\u00fc. \u0130kincisi, o s\u0131rada, Enternasyonalin Lahey Kongresinden [5] iki y\u0131l sonra, bizi, Almanya’da olup biten her\u015feyden sorumlu tutan Bakunin ve onun anar\u015fistleri ile tam sava\u015f halinde olmam\u0131zd\u0131, onun i\u00e7in program\u0131n a\u00e7\u0131k\u00e7a itiraf edilmeyen babal\u0131\u011f\u0131n\u0131n bize y\u00fcklenmesini beklemeliydik. Bug\u00fcn art\u0131k b\u00fct\u00fcn bunlar ge\u00e7erli\u011fini yitirmi\u015ftir, ayn\u0131 \u015fekilde, s\u00f6zkonusu pasajlar\u0131n da \u011fere\u011fi kalmam\u0131\u015ft\u0131r.
Bundan ba\u015fka, bas\u0131n yasas\u0131 bak\u0131m\u0131ndan gerekti\u011fi i\u00e7in \u00e7\u0131kar\u0131l\u0131p yerine noktalar konan birka\u00e7 t\u00fcmce daha var. Daha yumu\u015fak bir deyim kullanmam gerekti\u011fi yerde, ben bu deyimi parantez aras\u0131na koydum. Bunlar\u0131n d\u0131\u015f\u0131nda, yay\u0131m, metnin ayn\u0131s\u0131d\u0131r.<\/p>\n

Londra, 6 Ocak 1891<\/p>\n

Die Neite Zeit, Bd. 1, n\u00b0 18,1890-91’de yay\u0131nlanm\u0131\u015ft\u0131r.<\/p>\n

KARL MARX
W. BRACKE’YE MEKTUP
Londra, 5 May\u0131s 1875<\/p>\n

Azizim Bracke,
A\u015fa\u011f\u0131daki kenar notlar\u0131, Birlik Program\u0131n\u0131n ele\u015ftirisidir, okuduktan sonra l\u00fctfen Geib ve Auer’i, Bebel ve Liebknecht’i bunlardan haberdar edin. \u0130\u015fim ba\u015f\u0131mdan a\u015fk\u0131n ve doktorlar\u0131n izin verdi\u011finden \u00e7ok daha fazla \u00e7al\u0131\u015fmaktay\u0131m. Onun i\u00e7in bu koca k\u00e2\u011f\u0131d\u0131 “keyfim” i\u00e7in bo\u015f yere doldurmu\u015f de\u011filim. Bunlar, bundan sonra geli\u015ftirmek zorunda kalabilece\u011fim hareketlerin, bu yaz\u0131lar\u0131n muhatap olarak ald\u0131\u011f\u0131 partinin dostlar\u0131 taraf\u0131ndan olumsuz \u015fekilde yorumlanamamas\u0131 i\u00e7in de gerekliydi.
Birle\u015fme Kongresinden sonra, Engels ve ben, k\u0131sa bir bildiri yay\u0131nlayarak, s\u00f6zkonusu ilke program\u0131 ile ortak hi\u00e7 bir yan\u0131m\u0131z olmad\u0131\u011f\u0131na de\u011finece\u011fiz.
D\u0131\u015farda, partinin d\u00fc\u015fmanlar\u0131 taraf\u0131ndan yay\u0131lan ve kesin olarak yanl\u0131\u015f olan, Eisenach Partisinin [6] eylemini buradan gizliden gizliye y\u00f6netti\u011fimiz laf\u0131 dola\u015ft\u0131r\u0131ld\u0131\u011f\u0131 i\u00e7in de, bu gereklidir. \u00d6rne\u011fin Bakunin, yak\u0131nda yay\u0131nlanm\u0131\u015f olan bir Rus\u00e7a kitab\u0131nda [7] beni, yaln\u0131zca bu partinin b\u00fct\u00fcn programlar\u0131ndan vb. sorumlu tutmuyor, ayn\u0131 zamanda, Liebknecht’in ilk g\u00fcnden beri Halk\u00e7\u0131 Parti [8] ile yapt\u0131\u011f\u0131 i\u015fbirli\u011finin t\u00fcm\u00fcnden sorumlu tutuyor.
Bunlar olmasa da, mahk\u00fcm edilmesi gereken ve partinin moralini bozan bir program\u0131, diplomatik bir suskunluk yoluyla olsa bile, tan\u0131mamak benim i\u00e7in bir g\u00f6revdir.
\u0130leriye do\u011fru at\u0131lan her ad\u0131m, her ger\u00e7ek ilerleme, bir d\u00fczine programdan daha \u00f6nemlidir. E\u011fer Eisenach Program\u0131n\u0131 a\u015fmak m\u00fcmk\u00fcn olmazsa -ve ko\u015fullar buna elveri\u015fli olmazsa- muhataplar\u0131m\u0131zla, ortak d\u00fc\u015fmana kar\u015f\u0131 bir hareket anla\u015fmas\u0131 yapmakla yetinmeliyiz. E\u011fer bunun tam tersine, (bunu uzun bir ortak \u00e7al\u0131\u015fmayla b\u00f6yle programlar\u0131n haz\u0131rlanabilece\u011fi bir zamana b\u0131rakmak dururken) ilke programlar\u0131 imal etmeye kalk\u0131\u015f\u0131rsak, o zaman, herkesin g\u00f6z\u00fc \u00f6n\u00fcnde, b\u00fct\u00fcn d\u00fcnyaya, partinin hareket d\u00fczeyini g\u00f6steren nirengiler yerle\u015ftirmi\u015f oluruz. Lasalc\u0131 \u00f6nderler, ko\u015fullar onlar\u0131 zorlad\u0131\u011f\u0131 i\u00e7in bize gelmekteydiler. E\u011fer onlara, ilkeler \u00fczerinde pazarl\u0131\u011fa giri\u015filmeyece\u011fi daha ba\u015f\u0131ndan s\u00f6ylenmi\u015f olsayd\u0131, bir hareket program\u0131 ya da ortak hareket i\u00e7in bir \u00f6rg\u00fctlenme plan\u0131 ile yetinmek zorunda kal\u0131rlard\u0131. Bunun yerine, onlar\u0131n, taraf\u0131m\u0131zdan kabul\u00fcn\u00fc zorunlu sayd\u0131\u011f\u0131m\u0131z yetkilerle kar\u015f\u0131m\u0131za \u00e7\u0131kmalar\u0131na izin veriliyor, ve b\u00f6ylece sana muhta\u00e7 olan kimselere s\u0131\u011f\u0131nm\u0131\u015f oluyor. Ve b\u00fct\u00fcn bunlar\u0131n \u00fczerine t\u00fcydikmek i\u00e7in de, onlar, uzla\u015fma kongresinden \u00f6nce yeni bir kongreye \u00e7a\u011f\u0131r\u0131yorlar, bizim partimizin kongresi ise post festum [*] toplan\u0131yor. Besbelli ki, kendi partimizin her t\u00fcrl\u00fc ele\u015ftirisi ve ayr\u0131lmas\u0131 \u00f6nlenmek istenmi\u015ftir. Birle\u015fme olgusunun tek ba\u015f\u0131na i\u015f\u00e7ileri mutlu k\u0131ld\u0131\u011f\u0131 bilinmektedir, ama pek k\u0131sa zaman i\u00e7inde elde edilen bu sonucun bedelinin \u00e7ok pahal\u0131 olmad\u0131\u011f\u0131 san\u0131s\u0131 bir yan\u0131lg\u0131d\u0131r.
\u00dcstelik lasalc\u0131 inan\u00e7 maddelerinin yasa1a\u015fmas\u0131 hesaba kat\u0131lmasa bile, program hi\u00e7bir de\u011fer ta\u015f\u0131mamaktad\u0131r.
Pek yak\u0131nda size Kapital’in Frans\u0131zca yay\u0131n\u0131n\u0131n son fasik\u00fcllerini g\u00f6nderece\u011fim. Frans\u0131z h\u00fck\u00fcmeti yasaklad\u0131\u011f\u0131 i\u00e7in, yay\u0131n\u0131 uzun zaman geciktirildi. Bu hafta ya da gelecek hafta ba\u015f\u0131nda kitab\u0131n yay\u0131nlanmas\u0131 tamamlanm\u0131\u015f olacakt\u0131r. \u0130lk alt\u0131 fasik\u00fcl elinize ge\u00e7ti mi? Bana Becker’in adresini bildirin ki, ona da bu son fasik\u00fclleri g\u00f6nderebileyim.
Volksstaat [9] kitapevinin kendine \u00f6zg\u00fc tuhaf davran\u0131\u015flar\u0131 var. \u00d6rne\u011fin bana Kolonya Kom\u00fcnistleri Davas\u0131’n\u0131n bas\u0131lm\u0131\u015f n\u00fcshalar\u0131ndan hen\u00fcz tek bir tane bile g\u00f6ndermediler.<\/p>\n

Selamlar.<\/p>\n

KARL MARX<\/p>\n

*****<\/p>\n

ALMAN \u0130\u015e\u00c7\u0130 PART\u0130S\u0130 PROGRAMININ KENAR NOTLARI<\/p>\n

I<\/p>\n

1. “Emek b\u00fct\u00fcn zenginli\u011fin ve b\u00fct\u00fcn k\u00fclt\u00fcr\u00fcn kayna\u011f\u0131d\u0131r, i\u015fe yararl\u0131 emek, ancak toplum i\u00e7inde ve toplum taraf\u0131ndan meydana getirildi\u011fi i\u00e7in, eme\u011fin geliri, t\u00fcm\u00fcyle, e\u015fit hakla, toplumun b\u00fct\u00fcn \u00fcyelerine aittir.”<\/p>\n

Paragraf\u0131n Birinci K\u0131sm\u0131: “Emek b\u00fct\u00fcn zenginli\u011fin ve b\u00fct\u00fcn k\u00fclt\u00fcr\u00fcn kayna\u011f\u0131d\u0131r.”
Emek, b\u00fct\u00fcn zenginli\u011fin kayna\u011f\u0131 de\u011fildir. Do\u011fa da, t\u0131pk\u0131, bir do\u011fa g\u00fcc\u00fcn\u00fcn, insan emek-g\u00fcc\u00fcn\u00fcn deyimlenmesinden ba\u015fka bir \u015fey olmayan emek gibi kullan\u0131m-de\u011ferlerinin (ve ku\u015fkusuz maddi zenginlik de bu de\u011ferlerden meydana gelir!) kayna\u011f\u0131d\u0131r. Bu t\u00fcmce, \u00e7ocuklar\u0131n t\u00fcm okuma kitaplar\u0131nda vard\u0131r ve eme\u011fin ilgili nesnelerle ve ara\u00e7larla i\u015flev g\u00f6rd\u00fc\u011f\u00fcn\u00fc kastetmesi \u00f6l\u00e7\u00fcs\u00fcnde do\u011frudur. Ama bir sosyalist program, onlara anlam verebilecek ko\u015fullar\u0131 sessizce ge\u00e7i\u015ftiren bu t\u00fcr burjuva t\u00fcmcelerine yer veremez. Ve insan, daha ba\u015f\u0131ndan, b\u00fct\u00fcn emek ara\u00e7lar\u0131n\u0131n ve konular\u0131n\u0131n birincil kayna\u011f\u0131 olan do\u011faya kar\u015f\u0131 onun sahibi gibi hareket etti\u011fi, kendi mal\u0131ym\u0131\u015f gibi davrand\u0131\u011f\u0131 \u00f6l\u00e7\u00fcdedir ki, onun eme\u011fi, kullan\u0131m-de\u011ferlerinin ve dolay\u0131s\u0131yla zenginli\u011fin kayna\u011f\u0131 olur. Burjuvalar, yanl\u0131\u015f olarak, eme\u011fe do\u011fa-\u00fcst\u00fc yarat\u0131c\u0131 g\u00fc\u00e7 y\u00fcklemeleri i\u00e7in pek iyi temellere sahiptir; \u00e7\u00fcnk\u00fc, salt eme\u011fin do\u011faya ba\u011fl\u0131 olmas\u0131 olgusundan, emek-g\u00fcc\u00fcnden ba\u015fka bir m\u00fclkiyete sahip olmayan insan\u0131n, toplumun ve k\u00fclt\u00fcr\u00fcn b\u00fct\u00fcn ko\u015fullar\u0131nda, eme\u011fin maddi ko\u015fullar\u0131n\u0131n sahibi haline gelen ba\u015fka insanlar\u0131n k\u00f6lesi olmak zorunda oldu\u011fu sonucu \u00e7\u0131kar. Bu insan, ancak onlar\u0131n izni ile \u00e7al\u0131\u015fabilir, dolay\u0131s\u0131yla da ancak onlar\u0131n izni ile ya\u015fayabilir.
\u015eimdi de, t\u00fcmceyi oldu\u011fu gibi, ya da daha do\u011frusu bu topal haliyle b\u0131rakal\u0131m. Bundan nas\u0131l bir sonu\u00e7 beklenebilir? Besbelli ki \u015fu.
“Emek b\u00fct\u00fcn zenginli\u011fin kayna\u011f\u0131 oldu\u011funa g\u00f6re, toplumda hi\u00e7 kimse, bir emek \u00fcr\u00fcn\u00fc olmayan zenginli\u011fi kendine maledinemez. Demek ki, e\u011fer bir kimse \u00e7al\u0131\u015fm\u0131yorsa, ba\u015fkas\u0131n\u0131n eme\u011fiyle ya\u015f\u0131yordur; o, k\u00fclt\u00fcr\u00fcn\u00fc bile ba\u015fkas\u0131n\u0131n eme\u011finden elde etmektedir.”
Bunun yerine birinci \u00f6nermeye, “…di\u011fi i\u00e7in” \u00e7ekim eki ile bir ikinci \u00f6nerme ekleniyor ve birincisinden de\u011fil, ikinci \u00f6nermeden sonu\u00e7 \u00e7\u0131kar\u0131l\u0131yor.
Paragraf\u0131n \u0130kinci K\u0131sm\u0131: “Yararl\u0131 emek, ancak toplum i\u00e7inde ve toplum taraf\u0131ndan meydana getirilir.”
Birinci \u00f6nermeye g\u00f6re, emek, her zenginli\u011fin ve her k\u00fclt\u00fcr\u00fcn kayna\u011f\u0131 idi, demek ki, emek olmadan toplum da olamaz. Oysa \u015fimdi, tam tersine, “yararl\u0131” eme\u011fin, toplum olmadan olanaks\u0131z oldu\u011funu \u00f6\u011freniyoruz.
Ayn\u0131 \u015fekilde, yaln\u0131zca toplumda, yarars\u0131z, ve hatta toplumsal bak\u0131mdan zararl\u0131 eme\u011fin, kazan\u00e7l\u0131 bir ge\u00e7im dal\u0131 haline gelebilece\u011fi, yaln\u0131zca toplumda aylakl\u0131k yap\u0131larak ya\u015fan\u0131labilece\u011fi vb., vb. s\u00f6ylenebilirdi – k\u0131saca b\u00fct\u00fcn Rousseau ba\u015ftan a\u015fa\u011f\u0131 kopya edilebilirdi.
Peki “yararl\u0131” emek nedir? Ku\u015fkusuz, yaln\u0131zca niyetlenilen yararl\u0131 sonucu \u00fcreten emek. Ta\u015fla bir hayvan\u0131 \u00f6ld\u00fcren, meyve dev\u015firen vb. bir yaban\u0131l -ve maymunluktan \u00e7\u0131kt\u0131ktan sonra insano\u011flu bir yaban\u0131ld\u0131- “yararl\u0131” emek ger\u00e7ekle\u015ftirir.
\u00dc\u00e7\u00fcnc\u00fc olarak. Sonu\u00e7: “Ve yararl\u0131 emek, ancak toplum i\u00e7inde ve toplum taraf\u0131ndan meydana getirildi\u011fi i\u00e7in, eme\u011fin geliri, t\u00fcm\u00fcyle, e\u015fit hakla, toplumun b\u00fct\u00fcn \u00fcyelerine aittir.
Ne g\u00fczel sonu\u00e7! E\u011fer, yararl\u0131 emek, ancak toplum i\u00e7inde ve toplum taraf\u0131ndan meydana getirilebiliyorsa, o halde, bu eme\u011fin geliri, topluma aittir – birey olarak i\u015f\u00e7iye ise, eme\u011fin “ko\u015fulu” olan toplumun varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmesi i\u00e7in gerekli olan\u0131n d\u0131\u015f\u0131nda hi\u00e7bir \u015fey yok.
Ger\u00e7ekte, bu \u00f6nerme, her \u00e7a\u011fda, belli bir zamanda mevcut toplum durumunun savunucular\u0131 taraf\u0131ndan kullan\u0131lagelmi\u015ftir. Birinci olarak onu izleyen b\u00fct\u00fcn \u0131v\u0131r-z\u0131v\u0131rla birlikte h\u00fck\u00fcmetin hak istekleri gelir, \u00e7\u00fcnk\u00fc h\u00fck\u00fcmet, toplumsal d\u00fczenin korunmas\u0131 i\u00e7in toplumsal organd\u0131r; ard\u0131ndan, \u00e7e\u015fitli t\u00fcrden \u00f6zel m\u00fclkiyetin hak istekleri gelir, \u00e7\u00fcnk\u00fc \u00e7e\u015fitli t\u00fcrde \u00f6zel m\u00fclkiyet toplumun temelidir, vb.. G\u00f6r\u00fcl\u00fcyor ki, b\u00f6ylesi bo\u015f t\u00fcmceler istenildi\u011fi gibi evrilip \u00e7evrilebilir.
Ancak \u015f\u00f6yle kaleme al\u0131nd\u0131\u011f\u0131 zaman, paragraf\u0131n birinci k\u0131sm\u0131 ile ikinci k\u0131sm\u0131 aras\u0131nda, bir mant\u0131k ba\u011f\u0131 kurulabilir:
“Emek, ancak, toplumsal emek olarak, zenginli\u011fin ve k\u00fclt\u00fcr\u00fcn kayna\u011f\u0131 olur”, ya da ayn\u0131 anlama gelen: “ancak toplum i\u00e7inde ve toplum taraf\u0131ndan”.
Bu \u00f6nerme, tart\u0131\u015fma g\u00f6t\u00fcrmez \u015fekilde do\u011frudur, \u00e7\u00fcnk\u00fc, yal\u0131t\u0131lm\u0131\u015f emek (bunun maddi ko\u015fullar\u0131n\u0131n ger\u00e7ekle\u015fmi\u015f oldu\u011funu varsayarsak), kullan\u0131m-de\u011ferleri yaratabilirse de, ne zenginlik, ne de k\u00fclt\u00fcr yaratabilir.
\u015eu \u00f6nerme de ayn\u0131 \u015fekilde tart\u0131\u015fma g\u00f6t\u00fcrmez:
“Eme\u011fin toplumsal olarak geli\u015fmesi ve b\u00f6ylece zenginlik ile k\u00fclt\u00fcr\u00fcn kayna\u011f\u0131 olmas\u0131 \u00f6l\u00e7\u00fcs\u00fcnde, i\u015f\u00e7iler aras\u0131nda yoksulluk ve peri\u015fanl\u0131k, i\u015f\u00e7i olmayanlar aras\u0131nda zenginlik ve k\u00fclt\u00fcr geli\u015fir.”
Bu, ge\u00e7mi\u015fin t\u00fcm tarihinin yasas\u0131d\u0131r. O halde “emek” ve “toplum” \u00fczerine genel s\u00f6zler s\u0131ralayacak yerde, bug\u00fcnk\u00fc kapitalist toplumda i\u015f\u00e7ileri bu toplumsal beladan kurtulmada yetenekli k\u0131lan ve onlar\u0131 buna zorlayan maddi vb. ko\u015fullar\u0131n, sonunda nas\u0131l yarat\u0131lm\u0131\u015f oldu\u011fu, burada, somut bir bi\u00e7imde kan\u0131tlanmal\u0131yd\u0131.
Ama, ger\u00e7ekte, gerek bi\u00e7im, gerek i\u00e7erik y\u00f6n\u00fcnden olsun, b\u00fct\u00fcn bu paragraf\u0131n buradaki varl\u0131k nedeni, partinin bayra\u011f\u0131 \u00fczerine, en yukar\u0131ya, lasalc\u0131 “eme\u011fin t\u00fcm geliri” form\u00fcl\u00fcn\u00fcn slogan olarak yaz\u0131labilmesi i\u00e7indir. “Emek geliri”, “e\u015fit hak” vb. konular\u0131na ilerde d\u00f6nece\u011fim, \u00e7\u00fcnk\u00fc ilerde de, ayn\u0131 \u015fey biraz de\u011fi\u015fik bi\u00e7imde kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r.<\/p>\n

2. “Bug\u00fcn\u00fcn toplumunda emek ara\u00e7lar\u0131, kapitalist s\u0131n\u0131f\u0131n tekelindedir; i\u015f\u00e7i s\u0131n\u0131f\u0131 i\u00e7in bundan do\u011fan ba\u011f\u0131ml\u0131l\u0131k durumu, b\u00fct\u00fcn bi\u00e7imleriyle yoksullu\u011fun ve k\u00f6leli\u011fin nedenidir.”<\/p>\n

Enternasyonalin t\u00fcz\u00fc\u011f\u00fcnden al\u0131nan bu t\u00fcmce, “d\u00fczeltilmi\u015f” olan bu bi\u00e7imiyle yanl\u0131\u015ft\u0131r.
Bug\u00fcn\u00fcn toplumunda, emek ara\u00e7lar\u0131, toprak sahiplerinin ve kapitalistlerin tekelindedir (toprak m\u00fclkiyeti tekeli, sermaye tekelinin temelidir de). Enternasyonalin t\u00fcz\u00fc\u011f\u00fc, s\u00f6zkonusu pasajda, tekelcilerin \u015fu ya da bu s\u0131n\u0131f\u0131ndan s\u00f6zetmez. “Emek ara\u00e7lar\u0131n\u0131, yani ya\u015fam\u0131n kaynaklar\u0131n\u0131 tekelle\u015ftiren”den s\u00f6zeder. “Ya\u015fam\u0131n kaynaklar\u0131” s\u00f6zc\u00fcklerinin eklenmesi, topra\u011f\u0131n emek ara\u00e7lar\u0131 aras\u0131na kat\u0131ld\u0131\u011f\u0131n\u0131 yeteri kadar a\u00e7\u0131kl\u0131kla g\u00f6sterir.
Bu d\u00fczeltmeye gidildi, \u00e7\u00fcnk\u00fc, Lassalle, bug\u00fcn bilinen nedenlerle, yaln\u0131zca, kapitalist s\u0131n\u0131fa sald\u0131r\u0131yordu ve toprak sahiplerini hedef alm\u0131yordu. \u0130ngiltere’de, kapitalist, \u00e7o\u011funlukla, fabrikas\u0131n\u0131n kurulu bulundu\u011fu topra\u011f\u0131n sahibi bile de\u011fildir.<\/p>\n

3. “Eme\u011fin kurtulu\u015fu, emek ara\u00e7lar\u0131n\u0131n toplumun ortak m\u00fclkiyeti durumuna y\u00fckseltilmesini ve emek gelirinin adaletli bi\u00e7imde da\u011f\u0131t\u0131lmas\u0131 ile birlikte toplam eme\u011fin topluluk taraf\u0131ndan d\u00fczenlenmesini gerektirir.”<\/p>\n

“Emek ara\u00e7lar\u0131n\u0131n ortak m\u00fclkiyet durumuna y\u00fckseltilmesi”, bu, herhalde “ortak m\u00fclkiyet haline d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi” anlam\u0131na gelmektedir. Ama bunun \u00fczerinde fazla durmuyorum.
“Eme\u011fin geliri” nedir? Eme\u011fin \u00fcr\u00fcn\u00fc m\u00fc, yoksa onun de\u011feri mi? Ve, bu sonuncu durumda da, \u00fcr\u00fcn\u00fcn t\u00fcm de\u011feri mi, ya da yaln\u0131zca, eme\u011fin t\u00fcketilen \u00fcretim ara\u00e7lar\u0131n\u0131n de\u011ferine eklemi\u015f oldu\u011fu yeni de\u011fer k\u0131sm\u0131 mi?
“Emek geliri”, Lassalle’in, belirli iktisadi kavramlar\u0131n yerine koydu\u011fu belirsiz bir kavramd\u0131r.
“Adaletli bi\u00e7imde da\u011f\u0131t\u0131m” ne demektir? Burjuvalar bug\u00fcnk\u00fc da\u011f\u0131t\u0131m\u0131n “adaletli” oldu\u011funu iddia etmiyorlar m\u0131? Ve ger\u00e7ekten de bug\u00fcnk\u00fc \u00fcretim bi\u00e7imi esas\u0131na g\u00f6re bu da\u011f\u0131t\u0131m, biricik “adaletli” da\u011f\u0131t\u0131m de\u011fil midir? \u0130ktisadi ili\u015fkiler, hukuksal kavramlar taraf\u0131ndan mi d\u00fczenlenmi\u015ftir, yoksa, tersine, hukuksal ili\u015fkiler iktisadi kavramlardan mi do\u011far? Sosyalist sekterlerin de bu “adaletli” da\u011f\u0131t\u0131m hakk\u0131nda son derece \u00e7e\u015fitli g\u00f6r\u00fc\u015fleri yok mudur?
Burada bu “adaletli da\u011f\u0131t\u0131m” deyimi ile ne kastedildi\u011fini bilmek i\u00e7in, birinci paragraf\u0131 bu paragrafla birlikte ele almam\u0131z gerekir. Bu son paragraf “emek ara\u00e7lar\u0131n\u0131n ortak m\u00fclkiyet oldu\u011fu ve toplam eme\u011fin topluluk taraf\u0131ndan d\u00fczenlendi\u011fi” bir toplum varsay\u0131yor, birinci paragraftan da “eme\u011fin gelirinin, t\u00fcm\u00fcyle, e\u015fit hakla, toplumun b\u00fct\u00fcn \u00fcyelerine ait oldu\u011funu” \u00f6\u011freniyoruz.
“Toplumun b\u00fct\u00fcn \u00fcyelerine” mi? \u00c7al\u0131\u015fmayanlara da m\u0131? O zaman “eme\u011fin gelirinin t\u00fcm\u00fc” ne oluyor? Toplumun yaln\u0131z \u00e7al\u0131\u015fan \u00fcyelerine mi gidiyor? O zaman toplumun b\u00fct\u00fcn \u00fcyelerinin “e\u015fit hakk\u0131” ne olacak?
Ama besbelli ki “toplumun b\u00fct\u00fcn \u00fcyeleri” ve “e\u015fit hak”, geli\u015fig\u00fczel s\u00f6ylenmi\u015f \u015feyler. Bunun \u00f6z\u00fc, bu kom\u00fcnist toplumda, her i\u015f\u00e7inin, Lassalle’vari “eme\u011fin t\u00fcm \u00fcr\u00fcn\u00fcn\u00fc” almas\u0131 gerekti\u011fidir.
\u00d6nce “emek geliri” s\u00f6z\u00fcn\u00fc, emek taraf\u0131ndan yarat\u0131lan nesne anlam\u0131nda al\u0131rsak, toplulu\u011fun eme\u011finin geliri toplam toplumsal \u00fcr\u00fcnd\u00fcr.
Bundan \u015funlar \u00e7\u0131kar\u0131lmal\u0131d\u0131r:
Birincisi, y\u0131pranan \u00fcretim ara\u00e7lar\u0131n\u0131n yerine konmas\u0131n\u0131n kar\u015f\u0131l\u0131\u011f\u0131.
\u0130kincisi, \u00fcretimin geni\u015fletilmesi i\u00e7in ek k\u0131s\u0131m.
\u00dc\u00e7\u00fcnc\u00fcs\u00fc, do\u011fa olaylar\u0131n\u0131n vb. neden oldu\u011fu s\u0131k\u0131nt\u0131lar ve aksakl\u0131klar i\u00e7in yedek ya da sigorta fonlar\u0131.
“Eme\u011fin t\u00fcm geliri”nden yap\u0131lacak olan bu \u00e7\u0131karmalar, iktisadi bir zorunluktur, ve bunlar\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fc varolan ara\u00e7lara ve g\u00fc\u00e7lere g\u00f6re, k\u0131smen de olas\u0131l\u0131k hesab\u0131 ile belirlenebilir, ama hi\u00e7bir y\u00f6nden adaletle hesaplanamazlar.
Geriye toplam \u00fcr\u00fcn\u00fcn t\u00fcketim arac\u0131 olarak i\u015f g\u00f6rmek \u00fczere \u00f6teki k\u0131sm\u0131 kal\u0131r.
Bu da bireyler aras\u0131nda payla\u015f\u0131lmadan \u00f6nce, gene \u015fu \u00e7\u0131karmalar da yap\u0131lmal\u0131d\u0131r:
Birincisi, \u00fcretime ait olmayan genel y\u00f6netim giderleri.
Bu k\u0131s\u0131m, ilk ba\u015flarda bug\u00fcnk\u00fc topluma k\u0131yasla \u00e7ok s\u0131n\u0131rl\u0131d\u0131r, ve yeni toplum geli\u015fti\u011fi \u00f6l\u00e7\u00fcde azal\u0131r.
\u0130kincisi, okullar, sa\u011fl\u0131k hizmetleri, vb. gibi, gereksinmelerin ortakla\u015fa kar\u015f\u0131lanmas\u0131na ayr\u0131lan k\u0131s\u0131m.
Bu k\u0131s\u0131m da, ilk ba\u015flarda bug\u00fcnk\u00fc topluma k\u0131yasla \u00f6nemli \u00f6l\u00e7\u00fcde artmaktad\u0131r, ve yeni toplum geli\u015fti\u011fi \u00f6l\u00e7\u00fcde de artar.
\u00dc\u00e7\u00fcnc\u00fcs\u00fc, \u00e7al\u0131\u015famayanlar\u0131n vb. ge\u00e7imi i\u00e7in gerekli fonlar, yani bug\u00fcn resmi olarak yoksullara yard\u0131m diye adland\u0131r\u0131lan \u015feyin kapsam\u0131na girenler.
Ancak \u015fimdi program\u0131n lasalc\u0131 etkinin alt\u0131nda, tek ba\u015f\u0131na dar bir g\u00f6r\u00fc\u015fle ele ald\u0131\u011f\u0131 “da\u011f\u0131tma”, yani ortakla\u015fa toplumun \u00fcreticileri aras\u0131nda bireysel olarak payla\u015f\u0131lan t\u00fcketim ara\u00e7lar\u0131 k\u0131sm\u0131na varm\u0131\u015f oluruz.
Her ne kadar \u00f6zel bir birey niteli\u011fi ile \u00fcreticinin elinden al\u0131nandan, toplumun bir \u00fcyesi niteli\u011fi ile dolayl\u0131 ya da dolays\u0131z olarak yararlanmakta ise de, “eme\u011fin t\u00fcm geliri” zaten farkedilemez bir bi\u00e7imde “azalt\u0131lm\u0131\u015f” gelire d\u00f6n\u00fc\u015fm\u00fc\u015f bulunmaktad\u0131r.
T\u0131pk\u0131 “eme\u011fin t\u00fcm geliri” s\u00f6z\u00fcn\u00fcn g\u00f6zden kaybolmas\u0131 gibi, “eme\u011fin geliri” s\u00f6z\u00fc de \u015fimdi tamamen g\u00f6zden kaybolmaktad\u0131r.
\u00dcretim ara\u00e7lar\u0131n\u0131n ortak m\u00fclkiyeti \u00fczerine kurulu ortakla\u015fa toplum i\u00e7inde, \u00fcreticiler \u00fcr\u00fcnlerini de\u011fi\u015fmezler; ayn\u0131 bi\u00e7imde, \u00fcr\u00fcnler i\u00e7in kullan\u0131lm\u0131\u015f emek, burada, bu \u00fcr\u00fcnlerin de\u011feri olarak, onlar\u0131n ta\u015f\u0131d\u0131\u011f\u0131 maddi bir nitelik olarak pek g\u00f6r\u00fcnmez, \u00e7\u00fcnk\u00fc \u015fimdi, kapitalist toplumun tersine, bireysel emek art\u0131k dolayl\u0131 bir bi\u00e7imde de\u011fil, toplam eme\u011fin bir k\u0131sm\u0131 olarak do\u011frudan vard\u0131r. Belirsizli\u011finden dolay\u0131 bug\u00fcn bile yersiz bulunabilen “eme\u011fin geliri” deyimi, b\u00f6ylelikle b\u00fct\u00fcn anlam\u0131n\u0131 yitirmi\u015f olmaktad\u0131r.
Burada ele almam\u0131z gereken, kendi temelleri \u00fczerinde geli\u015fmi\u015f olan de\u011fil, tersine, kapitalist toplumdan do\u011fdu\u011fu \u015fekliyle bir kom\u00fcnist toplumdur; dolay\u0131s\u0131yla, iktisadi, manevi, entelekt\u00fcel, b\u00fct\u00fcn bak\u0131mlardan, ba\u011fr\u0131ndan \u00e7\u0131kt\u0131\u011f\u0131 eski toplumun damgas\u0131n\u0131 h\u00e2l\u00e2 ta\u015f\u0131yan bir toplumdur. Bu bak\u0131mdan birey olarak \u00fcretici (gerekli indirimler yap\u0131ld\u0131ktan sonra), topluma vermi\u015f oldu\u011funun tam kar\u015f\u0131l\u0131\u011f\u0131n\u0131 al\u0131r. Onun topluma verdi\u011fi \u015fey, birey olarak, kendi emek miktar\u0131d\u0131r. \u00d6rne\u011fin, toplumsal i\u015fg\u00fcn\u00fc, bireysel \u00e7al\u0131\u015fma saatleri toplam\u0131ndan olu\u015fur; her \u00fcreticinin birey olarak emek-zaman\u0131, toplumsal i\u015fg\u00fcn\u00fc olarak sunmu\u015f oldu\u011fu k\u0131s\u0131md\u0131r, onun bu bak\u0131mdan katk\u0131s\u0131d\u0131r. O, toplumdan, \u015fu kadar emek verdi\u011fini saptayan bir belge al\u0131r (bunda kolektif fonlar i\u00e7in sarfetmi\u015f oldu\u011fu eme\u011fin indirimi yap\u0131lm\u0131\u015ft\u0131r) ve, bu belge ile, toplumun t\u00fcketim ara\u00e7lar\u0131 stoklar\u0131ndan, eme\u011finin e\u015fit bir tutar\u0131 kadar bir miktar al\u0131r. Topluma, bir bi\u00e7imde sunmu\u015f oldu\u011fu ayn\u0131 emek miktar\u0131n\u0131, ondan, ba\u015fka bir bi\u00e7imde geri al\u0131r.
Besbelli ki, burada uygulanan ilke, e\u015fit de\u011ferler de\u011fi\u015fimi oldu\u011fu \u00f6l\u00e7\u00fcde, meta de\u011fi\u015fimini d\u00fczenleyen ilkenin ayn\u0131d\u0131r. \u0130\u00e7erik ve bi\u00e7im de\u011fi\u015fmi\u015ftir, \u00e7\u00fcnk\u00fc de\u011fi\u015fmi\u015f ko\u015fullar alt\u0131nda hi\u00e7 kimse eme\u011finden ba\u015fka bir \u015fey veremez ve \u00f6te yandan da bireylerin m\u00fclkiyetine bireysel t\u00fcketim ara\u00e7lar\u0131ndan ba\u015fka hi\u00e7bir \u015fey ge\u00e7emez. Ama birey olarak ele al\u0131nan \u00fcreticiler aras\u0131nda bunlar\u0131n da\u011f\u0131t\u0131m\u0131 konusunda egemen ilke, e\u015fde\u011fer metalar\u0131n de\u011fi\u015fimine h\u00fckmeden ilkeden farks\u0131zd\u0131r: bir bi\u00e7imdeki belli bir miktar emek, ba\u015fka bir bi\u00e7imdeki e\u015fit miktar emekle de\u011fi\u015filmektedir.
Demek ki, meta de\u011fi\u015fiminde e\u015fde\u011fer de\u011fi\u015fimi yaln\u0131zca ortalama olarak varoldu\u011fu, tek tek durumlarda olmad\u0131\u011f\u0131 halde, ilke ile prati\u011fin ortak \u00e7eki\u015fme i\u00e7ersinde olmamas\u0131na kar\u015f\u0131n, e\u015fit hak, burada, h\u00e2l\u00e2 -ilke olarak- burjuva hakt\u0131r.
Ama bu ilerlemeye kar\u015f\u0131n, e\u015fit hak, h\u00e2l\u00e2 burjuva s\u0131n\u0131rlar i\u00e7ersinde kalmaktad\u0131r. \u00dcreticinin hakk\u0131, sunmu\u015f oldu\u011fu emekle orant\u0131l\u0131d\u0131r; buradaki e\u015fitlik, \u00f6l\u00e7\u00fcm\u00fcn e\u015fit bir \u00f6l\u00e7\u00fct ile, emek ile yap\u0131lmas\u0131 olgusudur.
Ama bir insan, bedensel ya da zihinsel olarak bir ba\u015fkas\u0131ndan \u00fcst\u00fcn olabilir, b\u00f6ylece ayn\u0131 s\u00fcre i\u00e7ersinde daha fazla emek sa\u011flayabilir ya da daha uzun s\u00fcre \u00e7al\u0131\u015fabilir; ve eme\u011fin bir \u00f6l\u00e7\u00fc g\u00f6revi yerine getirebilmesi i\u00e7in, s\u00fcresi ve yo\u011funlu\u011fu saptan\u0131lmal\u0131d\u0131r, yoksa bir \u00f6l\u00e7\u00fc birimi olmaktan \u00e7\u0131kar. Bu e\u015fit hak, e\u015fit olmayan bir emek i\u00e7in e\u015fit olmayan bir hakt\u0131r. Hi\u00e7bir s\u0131n\u0131f fark\u0131 tan\u0131maz, \u00e7\u00fcnk\u00fc herkes bir di\u011feri gibi yaln\u0131zca bir i\u015f\u00e7idir; ama e\u015fit olmayan bireysel yetenekleri ve b\u00f6ylece de \u00fcretken kapasiteyi do\u011fal bir ayr\u0131cal\u0131k olarak z\u0131mnen kabul eder. Demek ki bu, \u00f6z\u00fcnde, her hak gibi e\u015fitsizli\u011fe dayanan bir hakt\u0131r. Niteli\u011fi gere\u011fi, hak, ancak ayn\u0131 \u00f6l\u00e7\u00fct kullan\u0131ld\u0131\u011f\u0131nda s\u00f6zkonusu olabilir; ama e\u015fit olmayan bireyler (ve bunlar e\u015fit olsalard\u0131 ayr\u0131 ayr\u0131 bireyler olamazlard\u0131) yaln\u0131zca ayn\u0131 a\u00e7\u0131dan de\u011ferlendirildiklerinde, yaln\u0131zca belirli bir y\u00f6nden ele al\u0131nd\u0131klar\u0131nda, \u00f6rne\u011fin, bu durumda oldu\u011fu gibi, geri kalan her \u015feyden tecrit ederek yaln\u0131zca i\u015f\u00e7i olarak
Ama bu gibi kusurlar, uzun ve sanc\u0131l\u0131 bir do\u011fumdan sonra kapitalist toplumdan \u00e7\u0131k\u0131p geldi\u011fi \u015fekli ile kom\u00fcnist toplumun birinci evresinde ka\u00e7\u0131n\u0131lmaz \u015feylerdir. Hukuk, hi\u00e7bir zaman, toplumun iktisadi yap\u0131s\u0131ndan ve onun ko\u015fulland\u0131rd\u0131\u011f\u0131 k\u00fclt\u00fcrel geli\u015fmeden daha y\u00fcksek olamaz.
Kom\u00fcnist toplumun daha y\u00fcksek bir evresinde, bireylerin i\u015fb\u00f6l\u00fcm\u00fcne k\u00f6lece boyun e\u011fmesinin ve onunla birlikte de kafa eme\u011fi ile kol eme\u011fi aras\u0131ndaki \u00e7eli\u015fkinin ortadan kalkmas\u0131ndan sonra; emek, yaln\u0131zca ya\u015fam arac\u0131 de\u011fil, ya\u015fam\u0131n birincil gereksinmesi haline gelmesinden sonra; bireylerin her y\u00f6n\u00fcyle geli\u015fmesiyle birlikte, \u00fcretici g\u00fc\u00e7lerin de artmas\u0131 ve b\u00fct\u00fcn kolektif zenginlik kaynaklar\u0131n\u0131n g\u00fcr\u00fcl g\u00fcr\u00fcl f\u0131\u015fk\u0131rmas\u0131ndan sonra – ancak o zaman, burjuva hukukunun dar ufuklar\u0131 t\u00fcm\u00fcyle a\u015f\u0131lm\u0131\u015f olacak ve toplum, bayraklar\u0131n\u0131n \u00fczerine \u015funu yazabilecektir: “Herkesten yetene\u011fine g\u00f6re, herkese gereksinmesine g\u00f6re! “
Bir yanda belli bir s\u00fcre i\u00e7in bir anlam\u0131 olmu\u015f, ama \u015fimdi eskimi\u015f laf salatas\u0131 haline gelmi\u015f g\u00f6r\u00fc\u015flerin partimize dogmalar olarak zorla kabul ettirilmek istenmesiyle, \u00f6te yanda ise partiye binbir zahmetle kazand\u0131r\u0131lm\u0131\u015f ve art\u0131k onda k\u00f6k salm\u0131\u015f ger\u00e7ek g\u00f6r\u00fc\u015f\u00fc, ideolojik hukuk sa\u00e7mal\u0131klar\u0131 ve demokratlarla Frans\u0131z sosyalistleri i\u00e7in \u00e7ok ge\u00e7erli olan sa\u00e7mal\u0131klar yoluyla tersine \u00e7evirmekle nas\u0131l b\u00fcy\u00fck bir su\u00e7 i\u015flendi\u011fini g\u00f6stermek i\u00e7in, bir yandan “eme\u011fin t\u00fcm geliri”ni, bir yandan da “e\u015fit hak”k\u0131, “adaletli da\u011f\u0131t\u0131m”\u0131 uzun uzun ele ald\u0131m.
Buraya kadar yap\u0131lm\u0131\u015f olan tahliller bir yana, gene de \u015fu da\u011f\u0131t\u0131m diye adland\u0131r\u0131lan \u015fey \u00fczerinde bu kadar laf edilmesi ve bunun vurgulanmas\u0131 bir hatad\u0131r.
T\u00fcketim ara\u00e7lar\u0131n\u0131n da\u011f\u0131t\u0131m\u0131, bizzat \u00fcretim ko\u015fullar\u0131n\u0131n da\u011f\u0131t\u0131m\u0131n\u0131n bir sonucundan ba\u015fka bir \u015fey de\u011fildir. Ama bu da\u011f\u0131t\u0131m, \u00fcretim bi\u00e7iminin kendisinin \u00f6zelli\u011fidir. \u00d6rne\u011fin kapitalist \u00fcretim bi\u00e7imi, maddi \u00fcretim ko\u015fullar\u0131n\u0131n sermaye m\u00fclkiyeti ve toprak m\u00fclkiyeti bi\u00e7iminde, \u00e7al\u0131\u015fmayan ki\u015filere da\u011f\u0131t\u0131lmas\u0131na, buna kar\u015f\u0131l\u0131k y\u0131\u011f\u0131n\u0131n yaln\u0131zca ki\u015fisel \u00fcretim ko\u015fulunun, emek-g\u00fcc\u00fcn\u00fcn sahibi olmas\u0131 olgusuna dayan\u0131r. E\u011fer \u00fcretimin unsurlar\u0131 bu bi\u00e7imde da\u011f\u0131t\u0131l\u0131rsa, t\u00fcketim ara\u00e7lar\u0131n\u0131n bug\u00fcnk\u00fc da\u011f\u0131t\u0131m\u0131, bundan kendili\u011finden \u00e7\u0131kar. \u00dcretimin maddi ko\u015fullar\u0131, i\u015f\u00e7ilerin kendilerinin kolektif m\u00fclkiyeti olunca, t\u00fcketim ara\u00e7lar\u0131n\u0131n bug\u00fcnk\u00fcnden de\u011fi\u015fik bir da\u011f\u0131l\u0131m\u0131, ayn\u0131 bi\u00e7imde, bu yeni durumun sonucu olacakt\u0131r. Kaba sosyalizm (ve onun arac\u0131l\u0131\u011f\u0131yla demokrasinin bir kesimi) burjuva iktisat\u00e7\u0131lardan, da\u011f\u0131t\u0131m\u0131 \u00fcretim bi\u00e7iminden ba\u011f\u0131ms\u0131z bir \u015fey sayma ve bu y\u00fczden de sosyalizmin, \u00f6z\u00fcnde da\u011f\u0131t\u0131m \u00e7evresinde d\u00f6n\u00fcp dola\u015ft\u0131\u011f\u0131n\u0131 hayal etme \u00e2detini alm\u0131\u015ft\u0131r. Ger\u00e7ek ili\u015fkiler uzun zamandan beri a\u00e7\u0131kl\u0131\u011fa kavu\u015fturulmu\u015f oldu\u011funa g\u00f6re, bunlara bir kez daha geri d\u00f6nmek neye yarar?<\/p>\n

4. “Eme\u011fin kurtulu\u015fu, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n i\u015fi olmal\u0131d\u0131r, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n kar\u015f\u0131s\u0131nda t\u00fcm \u00f6teki s\u0131n\u0131flar yaln\u0131zca gerici bir y\u0131\u011f\u0131nd\u0131r.”
Birinci t\u00fcmcecik, Enternasyonal t\u00fcz\u00fc\u011f\u00fc \u00f6ns\u00f6z\u00fcnden al\u0131nmad\u0131r, ama burada “d\u00fczeltilmi\u015ftir”. Bu \u00f6ns\u00f6zde \u015f\u00f6yle yazar:”\u0130\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n kurtulu\u015funun, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n kendi eseri olmas\u0131”; [*] burada ise, tersine, i\u015f\u00e7i s\u0131n\u0131f\u0131 neyi kurtarmal\u0131d\u0131r? “Eme\u011fi.” Anlayabilen anlas\u0131n.
Bu yetmiyormu\u015f gibi arkadan gelen t\u00fcmcecik, su kat\u0131lmam\u0131\u015f lasalci bir aktarmad\u0131r: “\u0130\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n kar\u015f\u0131s\u0131nda, t\u00fcm \u00f6teki s\u0131n\u0131flar yaln\u0131zca gerici bir y\u0131\u011f\u0131nd\u0131r.”
Kom\u00fcnist Manifesto’da \u015f\u00f6yle yaz\u0131l\u0131d\u0131r: “Bug\u00fcn burjuvazi ile kar\u015f\u0131 kar\u015f\u0131ya gelen b\u00fct\u00fcn s\u0131n\u0131flar i\u00e7ersinde yaln\u0131zca proletarya, ger\u00e7ekten devrimci bir s\u0131n\u0131ft\u0131r. \u00d6teki s\u0131n\u0131flar modern sanayi kar\u015f\u0131s\u0131nda erirler ve ensonu yok olurlar, proletarya ise onun \u00f6zel ve temel \u00fcr\u00fcn\u00fcd\u00fcr.” [**]
Burjuvazi, burada, eskimi\u015f \u00fcretim bi\u00e7iminin \u00fcr\u00fcn\u00fc olan toplumsal durumlar\u0131n\u0131 korumaya azimli feodaller ve orta s\u0131n\u0131flara g\u00f6re devrimci bir s\u0131n\u0131f olarak -b\u00fcy\u00fck sanayiin ta\u015f\u0131y\u0131c\u0131s\u0131 olarak- de\u011ferlendirilmektedir. Demek ki, feodaller ve orta s\u0131n\u0131flar, burjuvazi ile birlikte yaln\u0131zca gerici bir y\u0131\u011f\u0131n olu\u015fturmuyorlar.
\u00d6te yandan, proletarya, kendisi de b\u00fcy\u00fck sanayiden do\u011fmu\u015f bir s\u0131n\u0131f olarak, \u00fcretimi, burjuvazinin \u00f6l\u00fcms\u00fczle\u015ftirmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 kapitalist nitelikten ar\u0131nd\u0131rmaya u\u011fra\u015ft\u0131\u011f\u0131 i\u00e7in, burjuvazi kar\u015f\u0131s\u0131nda, devrimci bir s\u0131n\u0131ft\u0131r. Ama Manifesto, “alt orta s\u0131n\u0131f”\u0131n “proletaryaya kat\u0131lmak \u00fczere olduklar\u0131ndan \u00f6t\u00fcr\u00fc” devrimcile\u015fmekte olduklar\u0131n\u0131 da buna ekler.
Bu bak\u0131mdan, orta s\u0131n\u0131flar\u0131n, burjuvaziyle birlikte ve hele feodalleri de bunlara katarak, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n kar\u015f\u0131s\u0131nda “yaln\u0131zca gerici bir y\u0131\u011f\u0131n olu\u015fturdu\u011funu” s\u00f6ylemek de sa\u00e7mal\u0131kt\u0131r.
Son se\u00e7imler s\u0131ras\u0131nda, zanaat\u00e7\u0131lara, k\u00fc\u00e7\u00fck sanayicilere vb. ve k\u00f6yl\u00fclere de “siz, bizim kar\u015f\u0131m\u0131zda, burjuvalar ve feodallerle birlikte yaln\u0131zca gerici bir y\u0131\u011f\u0131n olu\u015fturuyorsunuz” diye hayk\u0131r\u0131ld\u0131 m\u0131?
Lassalle, kendi kaleme ald\u0131\u011f\u0131 kutsal yaz\u0131lar\u0131n\u0131 m\u00fcritleri nas\u0131l ezbere biliyorsa, Kom\u00fcnist Manifesto’yu \u00f6yle ezbere bilirdi. Onu bu \u00f6l\u00e7\u00fcde kabaca tahrif etmesi, burjuvaziye kar\u015f\u0131, ancak, mutlakiyet\u00e7i ve feodal has\u0131mlar\u0131yla ittifak\u0131n\u0131 s\u00fcslemek i\u00e7indi.
Yukarda aktar\u0131lan paragrafta Lassalle’\u0131n vecizesi, \u00f6ylesine mant\u0131k silsilesi d\u0131\u015f\u0131nda kaleme al\u0131nm\u0131\u015ft\u0131r ki, Enternasyonalin t\u00fcz\u00fc\u011f\u00fcndeki tahrif edilmi\u015f t\u00fcmcecikle hi\u00e7bir ili\u015fi\u011fi kalmam\u0131\u015ft\u0131r. Demek ki, burada, s\u00f6zkonusu olan, bir sayg\u0131s\u0131zl\u0131kt\u0131r, ve do\u011frusunu s\u00f6ylemek gerekirse, Bay Bismarck’\u0131n indinde hi\u00e7 de tats\u0131z say\u0131lmayacak bir sayg\u0131s\u0131zl\u0131k, Berlinli Marat’n\u0131n [***] bol bol imal etti\u011fi kabal\u0131klardan biridir.<\/p>\n

5. “\u0130\u015f\u00e7i s\u0131n\u0131f\u0131, b\u00fct\u00fcn uygar \u00fclkelerin i\u015f\u00e7ilerinin ortak \u00e7abas\u0131n\u0131n zorunlu sonucunun, halklar\u0131n uluslararas\u0131 karde\u015fli\u011fi olaca\u011f\u0131n\u0131n bilincinde olarak, kurtulu\u015fu i\u00e7in, ilk\u00f6nce, bug\u00fcnk\u00fculusaldevlet\u00e7er\u00e7evesii\u00e7inde \u00e7al\u0131\u015f\u0131r.”<\/p>\n

Kom\u00fcnist Manifesto’nun ve daha \u00f6nceki sosyalizmin t\u00fcm\u00fcn\u00fcn tersine, Lassalle, i\u015f\u00e7i hareketini, en dar ulusal a\u00e7\u0131dan kavram\u0131\u015ft\u0131r. Program tasar\u0131s\u0131nda Lassalle’\u0131n bu yolu izlenmektedir – ve bu, Enternasyonalin \u00e7al\u0131\u015fmas\u0131ndan sonra yap\u0131lmaktad\u0131r!
Besbelli ki, i\u015f\u00e7i s\u0131n\u0131f\u0131, sava\u015f\u0131m verebilmek i\u00e7in, s\u0131n\u0131f olarak kendi \u00fclkesinde \u00f6rg\u00fctlenmelidir ve her \u00fclke, ayr\u0131 ayr\u0131 bu s\u0131n\u0131f sava\u015f\u0131m\u0131n\u0131n do\u011frudan alan\u0131d\u0131r. \u0130\u015fte i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n sava\u015f\u0131m\u0131, bu anlamda ulusal nitelik ta\u015f\u0131r, i\u00e7eri\u011fi bak\u0131m\u0131ndan de\u011fil, ama Kom\u00fcnist Manifesto’nun da dedi\u011fi gibi, “bi\u00e7imi bak\u0131m\u0131ndan” ulusal. Ama “bug\u00fcnk\u00fc ulusal devlet \u00e7er\u00e7evesinin”, \u00f6rne\u011fin Alman imparatorlu\u011funun kendisi de, iktisadi bak\u0131mdan, d\u00fcnya pazar\u0131n\u0131n “\u00e7er\u00e7evesi i\u00e7ine” ve siyasal bak\u0131mdan da devletler sistemi “\u00e7er\u00e7evesi i\u00e7ine” girer. Her i\u015fadam\u0131 bilir ki, Alman ticareti, ayn\u0131 zamanda, di\u015f ticarettir ve Herr Bismarck’in b\u00fcy\u00fckl\u00fc\u011f\u00fc de, hi\u00e7 kuskusuz, salt izledi\u011fi bir t\u00fcr uluslararas\u0131 politikadan gelmektedir.
Peki Alman \u0130\u015f\u00e7i Partisi, enternasyonalizmini neye indirgemektedir? \u00c7abas\u0131n\u0131n sonucunun “halklar\u0131n uluslararas\u0131 karde\u015fli\u011fi” olaca\u011f\u0131 bilincine -burjuva bir kurulu\u015f olan Bar\u0131\u015f ve \u00d6zg\u00fcrl\u00fck Ligas\u0131ndan [10] aktar\u0131lm\u0131\u015f, i\u015f\u00e7i s\u0131n\u0131flar\u0131n\u0131n egemen s\u0131n\u0131flara ve onlar\u0131n h\u00fck\u00fcmetlerine kar\u015f\u0131 ortak sava\u015f\u0131m\u0131nda, uluslararas\u0131 karde\u015fli\u011fin bir e\u015fde\u011feri gibi yutturulmak istenen parlak bir ifade. Onun i\u00e7in Alman i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n uluslararas\u0131 i\u015flevleri hakk\u0131nda tek s\u00f6zc\u00fck yok! \u0130\u015f\u00e7i s\u0131n\u0131f\u0131 -kendisine kar\u015f\u0131 b\u00fct\u00fcn \u00f6teki \u00fclkelerin burjuvazisiyle daha \u015fimdiden karde\u015flik ba\u011f\u0131 kurmu\u015f olan- kendi burjuvazisine ve Bay Bismarck’\u0131n uluslararas\u0131 komplocu politikas\u0131na kar\u015f\u0131, i\u015fte b\u00f6yle meydan okuyacakt\u0131r!
Ger\u00e7ekte, program\u0131n enternasyonalizmi, Serbest Ticaret Partisininkinden \u00e7ok daha gerilerdedir. Bu parti de, hareketinin sonal sonucunun “halklar\u0131n uluslararas\u0131 karde\u015fli\u011fi” oldu\u011funu iddia ediyor. Ama bu parti hi\u00e7 de\u011filse, her halk\u0131n kendi \u00fclkesinde ticaret yapmas\u0131yla yetinmeyerek, de\u011fi\u015fime uluslararas\u0131 bir nitelik kazand\u0131rmak i\u00e7in bir \u015feyler yap\u0131yor.
\u0130\u015f\u00e7i s\u0131n\u0131flar\u0131n\u0131n uluslararas\u0131 hareketi, hi\u00e7 de Uluslararas\u0131 \u0130\u015f\u00e7i Birli\u011finin varl\u0131\u011f\u0131na ba\u011fl\u0131 de\u011fildir. Enternasyonal, bu harekete bir merkezi organ kazand\u0131racak bir ilk giri\u015fimdi; harekete katt\u0131\u011f\u0131 h\u0131zdan \u00f6t\u00fcr\u00fc uzun vadeli sonu\u00e7lar vermi\u015f olan, ama Paris Kom\u00fcn\u00fcn\u00fcn d\u00fc\u015fmesinden sonra birinci tarihsel bi\u00e7imiyle uzun s\u00fcre varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmesi olanakl\u0131 olmayan bir giri\u015fim.
Bismarck’in Nourddeutsche’si [11], efendisini ho\u015fnut k\u0131lmak i\u00e7in, Alman \u0130\u015f\u00e7i Partisinin yeni program\u0131nda enternasyonalizmi l\u00e2netledi\u011fini il\u00e2n ederken tamamen hakl\u0131yd\u0131.<\/p>\n","protected":false},"excerpt":{"rendered":"

FR\u0130EDR\u0130CH ENGELS’\u0130N \u00d6NS\u00d6Z\u00dc Burada yay\u0131nlanan elyazmas\u0131 -metnin Bracke’ye g\u00f6nderilmesi dolay\u0131s\u0131yla yaz\u0131lan mektup ve program tasla\u011f\u0131n\u0131n ele\u015ftirisi-, Geib, Auer, Bebel ve Liebknecht’e iletilmek ve sonra da Marx’a geri g\u00f6nderilmek \u00fczere, Gotha Birle\u015fme Kongresinden [3] az \u00f6nce, 1875’te, Bracke’ye g\u00f6nderildi. Halle Kongresi, [4] Gotha program\u0131n\u0131n tart\u0131\u015f\u0131lmas\u0131n\u0131 parti g\u00fcndemine ald\u0131\u011f\u0131na g\u00f6re, bu \u00f6nemli belgeyi, belki de bu tart\u0131\u015fma […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[33],"tags":[],"class_list":{"0":"post-268","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-karl-marx-friedrich-engels-arsivi"},"yoast_head":"\nK. 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