{"id":2887,"date":"2009-12-20T15:35:44","date_gmt":"2009-12-20T12:35:44","guid":{"rendered":"http:\/\/localhost\/wordpress\/2009\/12\/20\/ideoloji-tum-sosyal-bilimlerin-en-belirsiz-kavramidir-ideoloji-david-mclellan\/"},"modified":"2009-12-20T15:35:44","modified_gmt":"2009-12-20T12:35:44","slug":"ideoloji-tum-sosyal-bilimlerin-en-belirsiz-kavramidir-ideoloji-david-mclellan","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2009\/12\/20\/ideoloji-tum-sosyal-bilimlerin-en-belirsiz-kavramidir-ideoloji-david-mclellan\/","title":{"rendered":"\u0130deoloji t\u00fcm sosyal bilimlerin en belirsiz kavram\u0131d\u0131r | \u0130deoloji &#8211; David McLellan"},"content":{"rendered":"<p><strong><img loading=\"lazy\" decoding=\"async\" style=\"float: left;\" src=\"images\/stories\/ideoloji.jpg\" width=\"155\" height=\"205\" \/>1- Kavram\u0131n Geli\u015fimi<\/strong><\/p>\n<p style=\"text-align: justify;\">\u0130deoloji t\u00fcm sosyal bilimlerin en belirsiz kavram\u0131d\u0131r; \u00e7\u00fcnk\u00fc, en temel fikirlerimizin dayanaklar\u0131n\u0131 ve ge\u00e7erliliklerini sorgular. B\u00f6yle oldu\u011fu i\u00e7in de zorunlu olarak, tart\u0131\u015fmal\u0131, yani tam da tan\u0131m\u0131nda (ve bu y\u00fczden uygulan\u0131\u015f\u0131nda), akut bir kar\u015f\u0131tl\u0131k bulunan bir kavramd\u0131r.[1] Baz\u0131 \u00f6nemli istisnalara ra\u011fmen, ideoloji kelimesi a\u015fa\u011f\u0131lay\u0131c\u0131 \u00e7a\u011fr\u0131\u015f\u0131mlarla y\u00fckl\u00fcd\u00fcr. \u0130deoloji, nadiren bizim, ama \u00e7o\u011funlukla \u00f6tekinin d\u00fc\u015f\u00fcncesidir.Kendi d\u00fc\u015f\u00fcncemizin ideolojik olabilece\u011fi ise, en de\u011ferli kavray\u0131\u015flar\u0131m\u0131z\u0131n temellerini hi\u00e7 ho\u015fumuza gitmeyecek bi\u00e7imde daha kaygan bir zemine oturtaca\u011f\u0131ndan korkarak, neredeyse i\u00e7g\u00fcd\u00fcsel olarak kar\u015f\u0131 \u00e7\u0131kt\u0131\u011f\u0131m\u0131z bir \u00f6nermedir.Bu y\u00fczden,\u00a0 bu kavram\u0131n tarihi, ideolojik s\u00f6ylemin d\u0131\u015f\u0131nda, oradan ideolojinin mekanizmalar\u0131n\u0131 i\u015f ba\u015f\u0131nda g\u00f6rebilece\u011fimiz,\u00a0 sabit ve sars\u0131lmaz bir Ar\u015fimet\u00a0 noktas\u0131 bulabilmek i\u00e7in giri\u015filmi\u015f \u00e7e\u015fitli \u00e7abalar\u0131n tarihidir. Marksizmin ana gelene\u011finde bu nokta, temsilcileri ideolojik olmayan d\u00fc\u015f\u00fcnce i\u00e7in benzersiz bir liyakata sahip olan \u00f6zel bir grup ya da s\u0131n\u0131fta aran\u0131r. Ayd\u0131nlanma \u00e7a\u011f\u0131n\u0131n us\u00e7u, g\u00f6rg\u00fclc\u00fc gelene\u011finde ise, ideolojik kavramlar\u0131n us-d\u0131\u015f\u0131l\u0131\u011f\u0131n\u0131n maskesini indirecek nesnel bir toplumsal bilime g\u00fcvenilir. Her iki gelenek de, ister s\u0131n\u0131f iktidar\u0131n\u0131n tahkimat\u0131 olarak g\u00f6r\u00fclen ideolojinin art\u0131k gerekli olmayaca\u011f\u0131 bir Marksist toplum olsun, ister ussal bir piyasa ekonomisinin kendili\u011finden a\u015fikar normlar\u0131n\u0131n kendilerini dayataca\u011f\u0131 bir kapitalist toplum olsun ideolojisiz bir toplumun m\u00fcmk\u00fcn oldu\u011funu tahayy\u00fcl eder. Fakat,\u00a0\u00a0 ger\u00e7e\u011fe ili\u015fkin t\u00fcm iddialar\u0131n g\u00f6rece oldu\u011fu heyulas\u0131 en az\u0131ndan\u00a0 Platon\u2019un Protagoras\u2019\u0131 nesnel ger\u00e7e\u011fin olanakl\u0131l\u0131\u011f\u0131n\u0131 yads\u0131d\u0131\u011f\u0131ndan bu yana insanl\u0131\u011f\u0131 bizar etmektedir ve bu heyula, ihmal edilmeye gelmez.<\/p>\n<p style=\"text-align: justify;\">\u0130deolojiye y\u00f6nelik her sorgulama, ideoloji hakk\u0131ndaki t\u00fcm g\u00f6r\u00fc\u015flerin kendilerinin de ideolojik oldu\u011fu \u015feklindeki talihsiz \u00e7\u0131karsamadan ka\u00e7\u0131nmay\u0131 daha da g\u00fc\u00e7le\u015ftirir. Ama bu sonu\u00e7tan ka\u00e7\u0131nmak, en az\u0131ndan baz\u0131 g\u00f6r\u00fc\u015flerin di\u011ferlerinden\u00a0 daha ideolojik oldu\u011fu \u015feklinde bir d\u00fczeltme yapmak gereklidir.\u00a0 \u00c7\u00fcnk\u00fc, b\u00fct\u00fcn g\u00f6r\u00fc\u015flerin ideolojik oldu\u011fu basit fikri iki g\u00fc\u00e7l\u00fckle kar\u015f\u0131 kar\u015f\u0131yad\u0131r: Birincisi, bu neredeyse anlams\u0131z olacak kadar kapsay\u0131c\u0131 bir \u00f6nermedir, ikincisi ve daha tehlikelisi, Giritli Epimenides\u2019in \u201cB\u00fct\u00fcn Giritliler yalanc\u0131d\u0131r\u2019\u2019 \u00f6nermesiyle ayn\u0131 mant\u0131ksal sa\u00e7mal\u0131\u011f\u0131 ta\u015f\u0131r.<\/p>\n<p>Toplumsal bilimlerdeki di\u011fer tart\u0131\u015fmal\u0131 terimlerin (demokrasi ya da \u00f6zg\u00fcrl\u00fck gibi) tersine, ideoloji s\u00f6zc\u00fc\u011f\u00fcn\u00fcn 200 y\u0131ldan k\u0131sa bir ge\u00e7mi\u015fi vard\u0131r. Terim, Sanayi Devrimine e\u015flik eden toplumsal, siyasal ve entellekt\u00fcel alt \u00fcst olu\u015flar\u0131n: demokratik \u00fclk\u00fclerin yay\u0131lmas\u0131n\u0131n, kitle hareketine dayanan politikan\u0131n,\u00a0 d\u00fcnyay\u0131 biz yapm\u0131\u015f oldu\u011fumuza g\u00f6re, bir daha yapabiliriz d\u00fc\u015f\u00fcncesinin \u00fcr\u00fcn\u00fcd\u00fcr. Alman toplum filozofu Jurgen Habermas\u2019a g\u00f6re, bu yeni d\u00fcnya g\u00f6r\u00fc\u015fleri,d\u00fcnyan\u0131n geleneksel yorumlar\u0131n\u0131n dogmatizminin ele\u015ftirisinden do\u011farlar ve bilimsel bir karakter ta\u015f\u0131d\u0131klar\u0131 iddias\u0131ndad\u0131rlar. Gene de,\u00a0 bu yolla ger\u00e7ek iktidar ili\u015fkilerini analiz ve kamusal bilin\u00e7 i\u00e7in eri\u015filmez durumda tutarak,\u00a0 me\u015frula\u015ft\u0131r\u0131c\u0131 i\u015flevlerini korurlar. S\u0131n\u0131rl\u0131 anlamda, ideolojilerin ilk ortaya \u00e7\u0131k\u0131\u015f\u0131 bu yoldan olmu\u015ftur. Modern bilimin \u00f6rt\u00fcs\u00fc alt\u0131nda belirerek ve hakl\u0131l\u0131klar\u0131n\u0131 ideolojinin ele\u015ftirisinden t\u00fcreterek iktidar\u0131n geleneksel me\u015frula\u015ft\u0131rmalar\u0131n\u0131n yerini al\u0131rlar. \u0130deolojiler, ideolojinin ele\u015ftirisiyle zamanda\u015ft\u0131r. Bu anlamda, burjuva-\u00f6ncesi ideolojiler olamaz. [2]<\/p>\n<p>Geleneksel inan\u00e7lar, tam da geleneksel olduklar\u0131ndan dolay\u0131, dura\u011fanl\u0131\u011fa ve s\u0131n\u0131rlanm\u0131\u015f, hiyerar\u015fik bi\u00e7imde yap\u0131lanm\u0131\u015f bir otorite kayna\u011f\u0131na dayanmaya e\u011filimlidirler. Fakat gelene\u011fin g\u00fcc\u00fc zay\u0131flad\u0131k\u00e7a fikirler tart\u0131\u015fmaya a\u00e7\u0131lmaya ve yar\u0131\u015fmaya ba\u015flar. Ge\u00e7mi\u015fin mitleri, \u00e7o\u011funlukla toplumlar\u0131n \u00e7evresinde b\u00fct\u00fcnle\u015fece\u011fi ve b\u00fct\u00fcnl\u00fckl\u00fc yap\u0131lar \u015feklinde varl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcrecekleri de\u011ferler yaymaya hizmet etmi\u015ftir: Mitler rekabet etmez. \u00d6te yandan, ideolojiler\u00a0 giderek artan \u00f6l\u00e7\u00fcde \u00e7o\u011fulcu bir toplumun \u00fcr\u00fcn\u00fcd\u00fcrler ve b\u00f6l\u00fcnt\u00fcsel \u00e7\u0131karlar\u0131na hizmet ettikleri\u00a0 rakip gruplarla birlikte bulunurlar.[3] Geleneksel din, bireylerin g\u00fcnl\u00fck ya\u015famdaki kar\u015f\u0131l\u0131kl\u0131 ili\u015fkileri ve \u00f6te d\u00fcnyaya ait bir boyutun kutsall\u0131\u011f\u0131 \u00fczerinde yo\u011funla\u015f\u0131rken, ideolojinin\u00a0 laikle\u015ftirilmi\u015f evreni,\u00a0 g\u00f6r\u00fcn\u00fc\u015fte bilime ve usa kendini\u00a0 hakl\u0131la\u015ft\u0131r\u0131c\u0131 ba\u015fvurularla me\u015fruluk bulan bu-d\u00fcnyasal d\u00f6n\u00fc\u015f\u00fcmlerin kamusal projeleriyle ilgilidir. Ge\u00e7mi\u015f toplumlar\u0131n \u00f6rg\u00fctleyici mitleri miras yoluyla edinilmi\u015flerdir ve\u00a0 toplumsal d\u00fcnyaya a\u015fk\u0131n verili bir \u00e7er\u00e7eve olu\u015ftururlar, oysa, ideolojiler, tipik bi\u00e7imde kendi \u00f6z toplumlar\u0131m\u0131z\u0131n zahmetli ara\u015ft\u0131rmalar\u0131ndan \u00e7\u0131kar\u0131lm\u0131\u015f kendi \u00f6z yarat\u0131lar\u0131m\u0131zd\u0131r.\u00a0 Bu y\u00f6nseme ard\u0131ndan, siyasal s\u00fcrecin artan demokratikle\u015fmesiyle g\u00fc\u00e7lenir. Sanayi Devrimi, kitaplar\u0131n ve gazetelerin beklenmedik ucuzlamas\u0131yla paralel y\u00fcr\u00fcyen bir ileti\u015fim devrimi de i\u00e7eriyordu.\u00a0\u00a0 <\/p>\n<p>Elde edilebilir bilgideki art\u0131\u015f ve bunun \u00e7ok farkl\u0131la\u015fm\u0131\u015f kaynaklardan yay\u0131l\u0131yor oldu\u011fu ger\u00e7e\u011fi, bu bilginin yorumlanmas\u0131n\u0131n sorunlu hale geldi\u011fi ve b\u00fct\u00fcn bu\u00a0 yeni malzemeyi anlama kavu\u015fturmak \u00fczere de\u011fi\u015fik \u00e7\u0131karlar\u0131 yans\u0131tan birbiriyle rekabet eden anlam \u00e7er\u00e7evelerinin ortaya \u00e7\u0131kt\u0131\u011f\u0131 anlam\u0131na geliyordu. Ancak, ka\u00e7\u0131n\u0131lmaz olarak par\u00e7asal k\u00f6kenlerine kar\u015f\u0131n, bu \u00e7er\u00e7eveler ya da ideolojiler, evrensel bir cazibeye sahip olmak zorundayd\u0131lar. \u00c7\u00fcnk\u00fc kitlelerin siyasete artan kat\u0131l\u0131m\u0131yla, basit kumanda yerine ikna, g\u00fcn\u00fcn modas\u0131 olmu\u015ftu. Bu e\u015fitlik, \u00f6zg\u00fcrl\u00fck, karde\u015flik \u00e7a\u011f\u0131nda, evrensel us ve bilim fikirlerine dayanan yakla\u015f\u0131mlar\u0131n\u00a0 evrensel bir kabul sa\u011flama \u015fans\u0131 ancak g\u00f6r\u00fcn\u00fc\u015fte vard\u0131.<\/p>\n<p>Pek \u00e7ok\u00a0 ayart\u0131c\u0131 \u015fey gibi, ideoloji kelimesi de Frans\u0131z k\u00f6kenlidir. Ancak, s\u00f6zc\u00fck Frans\u0131z Ayd\u0131nlanmas\u0131n\u0131n do\u011frudan \u00fcr\u00fcn\u00fc olsa da, mefhumun k\u00f6kenleri, Bat\u0131 Avrupal\u0131 entellekt\u00fcellerin kar\u015f\u0131s\u0131na Orta \u00c7a\u011f d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn y\u0131k\u0131lmas\u0131yla dikilen, anlam ve hedef hakk\u0131ndaki genel felsefi sorulardad\u0131r. Bu sorular, bireyin, vicdan \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn, rit\u00fcelin huzur verici varl\u0131\u011f\u0131ndansa s\u00f6z\u00fcn d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc g\u00fcc\u00fc \u00fczerinde duran Protestanl\u0131\u011f\u0131n etkisiyle desteklenmi\u015ftir. Bununla birlikte, daha do\u011frudan \u00f6nc\u00fcler, yani ideoloji kavram\u0131n\u0131n i\u015faret etti\u011fi sorular\u0131 ilk soranlar, Francis Bacon ve Thomas Hobbes gibi d\u00fc\u015f\u00fcn\u00fcrlerdir. Bacon, Novum Organon\u2019unda (1620) toplumun incelenmesinde g\u00f6zleme dayanan yeni bir yakla\u015f\u0131m\u0131n tasla\u011f\u0131n\u0131 olu\u015fturmaya giri\u015fmi\u015fti: \u0130nsan anlay\u0131\u015f\u0131, \u015fimdiye dek, Bacon\u2019un put (idol) diye adland\u0131rd\u0131\u011f\u0131, yanl\u0131\u015f, us d\u0131\u015f\u0131 yakla\u015f\u0131mlarla karart\u0131lm\u0131\u015ft\u0131. Bu putlar, kabile putlar\u0131, ma\u011fara putlar\u0131, pazar putlar\u0131 ve tiyatro putlar\u0131 olmak \u00fczere d\u00f6rt \u00e7e\u015fittir.\u00a0 \u0130lk \u00e7e\u015fit, yani kabile putlar\u0131, gelene\u011fin kutsad\u0131\u011f\u0131 \u015feyleri kay\u0131ts\u0131z \u015farts\u0131z do\u011fru kabul etmeyi ya da duygular\u0131n ussal bilginin kazan\u0131mlar\u0131na m\u00fcdahale etmesine izni verme e\u011filimini i\u00e7erir. Ma\u011fara putlar\u0131, bireyin \u00e7o\u011fu kez daha geni\u015f bir perspektife ula\u015fmas\u0131n\u0131 engelleyen kendi \u00f6zel, s\u0131n\u0131rl\u0131 bak\u0131\u015f a\u00e7\u0131s\u0131ndan do\u011farlar. Pazar yeri putlar\u0131 dile ili\u015fkindir, pazar, \u00e7o\u011fu kez ger\u00e7eklikle farkl\u0131l\u0131k i\u00e7inde olan, b\u00f6yle oldu\u011fu i\u00e7in yine ussal anlay\u0131\u015fa bir engel olu\u015fturan toplumsal ili\u015fkilerin simgesidir. Tiyatro putlar\u0131 eski zaman\u0131n, hi\u00e7bir g\u00f6rg\u00fcl temeli bulunmayan, bu y\u00fczden dramatik kurgulardan daha fazla bir de\u011fer ifade etmeyen dogmatik kavramla\u015ft\u0131rmalar\u0131d\u0131r. <\/p>\n<p>Modern sosyal bilimin k\u00f6keninde Bacongil putlar kuram\u0131 yatar.\u00a0 Kuram, hem Hobbes ve Locke ile \u0130ngiliz g\u00f6rg\u00fcl gelene\u011fini, hem de sonunda ideoloji kavram\u0131n\u0131 \u00fcreten Frans\u0131z Ayd\u0131nlanmas\u0131n\u0131 kuvvetle etkilemi\u015ftir.\u00a0 Y\u00fczy\u0131l \u00f6nce taht\u0131n ve mihrab\u0131n g\u00fcc\u00fcn\u00fcn hat\u0131r\u0131 say\u0131l\u0131r bi\u00e7imde s\u0131n\u0131rland\u0131r\u0131lm\u0131\u015f oldu\u011fu \u0130ngiltere\u2019deki \u00f6ncellerinin tersine, Frans\u0131z Ayd\u0131nlanmas\u0131n\u0131n filozoflar\u0131, otokratik bir kiliseyle ittifak halindeki mutlak\u00e7\u0131 bir monar\u015fiyle kar\u015f\u0131 kar\u015f\u0131yayd\u0131lar. Bunun sonucunda, Machiavelli ve Bacon\u2019\u0131n g\u00f6z\u00fcnde potansiyel olarak b\u00fct\u00fcnle\u015ftirici bir g\u00fc\u00e7 olan din, Fransa\u2019daki Ayd\u0131nlanma filozoflar\u0131 i\u00e7in toplumun ussal d\u00fczenlemesinin \u00f6n\u00fcndeki ba\u015f engeldi. \u00d6nde gelen s\u00f6zc\u00fclerinden Holbach\u2019\u0131n yazd\u0131\u011f\u0131 gibi:<br \/>\u0130nsan\u0131n mutsuzlu\u011funun kayna\u011f\u0131 do\u011fa hakk\u0131ndaki bilgisizli\u011fidir. \u00d6yleyse, g\u00f6revlerimizin en \u00f6nemlisi, bizi yanl\u0131\u015f y\u00f6ne g\u00f6t\u00fcrmekten\u00a0\u00a0 ba\u015fka\u00a0 i\u015fe yaramayan hayalleri y\u0131kabilece\u011fimiz ara\u00e7lar\u0131 aramakt\u0131r.\u00a0\u00a0 Bu k\u00f6t\u00fcl\u00fcklerin devas\u0131 Do\u011fa\u2019n\u0131n kendisinde aranmal\u0131d\u0131r. Do\u011fa,\u00a0 kaynaklar\u0131 bak\u0131m\u0131ndan fazlas\u0131yla c\u00f6merttir, \u00f6yle ki, yanl\u0131\u015f y\u00f6ne\u00a0 sapmaktan, tamahtan dolay\u0131 \u00fczerimize ya\u011fan k\u00f6t\u00fcl\u00fcklerin panzehirini onda bulmay\u0131 bekleyebiliriz&#8230; Bu nedenle us, hakk\u0131 olan makama yeniden yerle\u015ftirilmelidir&#8230; \u00d6nyarg\u0131lar\u0131n a\u011f\u0131r zincirleri alt\u0131nda ezilmeye daha fazla terk edilmemelidir.[4]<\/p>\n<p>\u0130ktidarlar\u0131n\u0131 desteklemek i\u00e7in din adamlar\u0131yla krallar\u0131n besleyip yayd\u0131\u011f\u0131 \u00f6nyarg\u0131lar\u0131n ve yalanlar\u0131n ilac\u0131, e\u011fitimin s\u0131n\u0131r tan\u0131mayan g\u00fcc\u00fcndedir. Helvetius\u2019un, koyunlar\u0131n otlad\u0131\u011f\u0131 bir \u00e7ay\u0131rda ya\u015fayan b\u00f6ceklerin, koyunlar\u0131 korkun\u00e7 y\u0131rt\u0131c\u0131lar, onlar\u0131 yiyen kurtlar\u0131 ise iyiliksever varl\u0131klar olarak g\u00f6rebileceklerine i\u015faret edi\u015findeki gibi, Ayd\u0131nlanma d\u00fc\u015f\u00fcn\u00fcrlerinin, \u015fu ya da bu vesileyle bilginin toplumsal belirleyicilerinin varl\u0131\u011f\u0131n\u0131 kabul ettikleri olmu\u015ftur. Ama genel olarak Ayd\u0131nlanma d\u00fc\u015f\u00fcncesi, Marx\u2019\u0131n\u00a0 daha sonraki,\u00a0 \u201cKo\u015fullar\u0131 ve e\u011fitimi de\u011fi\u015ftirmekle ilgili materyalist \u00f6\u011freti, ko\u015fullar\u0131n insanlar taraf\u0131ndan de\u011fi\u015ftirildi\u011fini ve \u00f6nce e\u011fiticilerin e\u011fitilmesi gerekti\u011fini unutur\u2019\u2019[5] yolundaki yak\u0131nmas\u0131 kar\u015f\u0131s\u0131nda savunmas\u0131zd\u0131r. Bu hat\u0131rlatmaya verebilecekleri tek kar\u015f\u0131l\u0131k, usun \u00f6nyarg\u0131lar\u0131 \u00e7\u00fcr\u00fctme g\u00fcc\u00fcne s\u0131n\u0131rs\u0131z bir g\u00fcven beslemektir.<\/p>\n<p>Ayd\u0131nlanma d\u00fc\u015f\u00fcn\u00fcrleri, 1789 Frans\u0131z Devriminin entellekt\u00fcel \u00f6nc\u00fcleriydi. \u0130deoloji teriminin ilk ortaya \u00e7\u0131k\u0131\u015f\u0131 da Frans\u0131z Devriminin hemen sonras\u0131nda olmu\u015ftur. Terimi 1797\u2019de icat eden, devrimci Konvansiyon\u2019un \u00f6zel olarak Ayd\u0131nlanma\u00a0 d\u00fc\u015f\u00fcncelerinin yay\u0131lmas\u0131 i\u00e7in kurdu\u011fu \u0130nstitut de France&#8217;da g\u00f6revlendirdi\u011fi filozoflar grubunun \u00fcyesi olan Antoine Destutt de Tracy idi. Enstit\u00fc, Kiliseyle uzla\u015fmas\u0131n\u0131n ve artan ki\u015fisel zorbal\u0131\u011f\u0131n\u0131n yol a\u00e7t\u0131\u011f\u0131 kopu\u015ftan \u00f6nce, \u00e7ok k\u0131sa bir s\u00fcre i\u00e7in, onursal \u00fcyesi olan Napolyon\u2019un koruyuculu\u011fundan yararland\u0131. Desttut de Tracy, 1801-1815 y\u0131llar\u0131 aras\u0131nda kaleme ald\u0131\u011f\u0131 Elements d\u2019Ideology adl\u0131 eserinde, di\u011fer b\u00fct\u00fcn bilimlere temel olacak\u00a0 yeni bir d\u00fc\u015f\u00fcnceler bilimini yani ideolojiyi (idealogy=d\u00fc\u015f\u00fcncebilim) ortaya att\u0131. Do\u011fu\u015ftan gelen bilgi kavram\u0131n\u0131 reddeden de Tracy, b\u00fct\u00fcn d\u00fc\u015f\u00fcncelerimizin fizik duygulara dayand\u0131\u011f\u0131n\u0131 ifade etti. Fikirlerin k\u00f6kenine ili\u015fkin dinsel ya da\u00a0 metafizik \u00f6nyarg\u0131lardan ar\u0131nd\u0131r\u0131lm\u0131\u015f ussal bir ara\u015ft\u0131rma, ussal ve adil bir toplumun temeli olabilirdi. \u00c7\u00fcnk\u00fc, bireysel d\u00fc\u015f\u00fcncelerin ussal ara\u015ft\u0131r\u0131lmas\u0131, bunlar\u0131n, evrensel insan gereksinmeleri ve \u00f6zlemlerindeki ortak k\u00f6kenini ortaya koyacakt\u0131. Toplumu do\u011fal bir temelde d\u00fczenleyen ve makul \u00f6zlemlerin uyumlu bi\u00e7imde elde edilmesini sa\u011flayan yasalar\u0131n \u00e7er\u00e7evesini bu evrensel gereksinmeler olu\u015fturacakt\u0131.\u00a0 \u00c7\u00fcnk\u00fc do\u011fal olanla toplumsal olan i\u00e7 i\u00e7e ge\u00e7mi\u015ftir ve bu i\u00e7 i\u00e7elik, ideolojiyle, fikirlerin k\u00f6kenlerin ussal hesaplanmas\u0131 yoluyla a\u00e7\u0131k\u00e7a g\u00f6sterilebilir.<\/p>\n<p>Bu y\u00fczden, ideoloji mefhumu, k\u00f6keninde olumlu ve ilericidir. Ama, y\u00f6netimi kurumsal dinin destekledi\u011fi bir imparatorlu\u011fa d\u00f6n\u00fc\u015ft\u00fckten sonra, (zamanla b\u00f6yle adland\u0131r\u0131lan) liberal ve cumhuriyet\u00e7i ideolojilerden gelen her t\u00fcrl\u00fc ele\u015ftiriyi katlan\u0131lmaz bulan Napolyon&#8217;un g\u00f6z\u00fcnde, bu terim k\u0131sa zamanda a\u015fa\u011f\u0131lay\u0131c\u0131 bir anlam kazand\u0131. Moskova\u2019dan d\u00f6nmek zorunda kalan Napolyon, yenilgiden k\u0131smen bu ideolojileri sorumlu tutmu\u015ftu: <br \/>G\u00fczel Fransa\u2019m\u0131z\u0131n ba\u015f\u0131na gelen b\u00fct\u00fcn talihsizlikleri, ideolojiden, insanlar\u0131 y\u00f6neten yasalar\u0131 tarihin derslerinden ve insan y\u00fcre\u011finin\u00a0 bilgisinden \u00e7\u0131karmak yerine, k\u0131l\u0131 k\u0131rk yararak arad\u0131\u011f\u0131 ilk nedenler\u00a0 temeli \u00fczerine kurmak isteyen bu dumanl\u0131 metafizikten bilmeliyiz.[6]<br \/>Olumlu ve olumsuz \u00e7a\u011fr\u0131\u015f\u0131mlar aras\u0131ndaki bu sal\u0131n\u0131m, ideoloji kavram\u0131n\u0131n t\u00fcm tarihinin karakteristi\u011fi olacakt\u0131r.<\/p>\n<p>\u0130deolojinin Frans\u0131z k\u00f6keninin yan\u0131 s\u0131ra,\u00a0 burada da Frans\u0131z devrimi can al\u0131c\u0131 bir olay olsa da bir de Alman k\u00f6keni vard\u0131r. Ayd\u0131nlanma filozoflar\u0131 i\u00e7in, ancien regime\u2019i ele\u015ftirmek i\u00e7in dayand\u0131klar\u0131 ve adlar\u0131na Frans\u0131z Devriminin yap\u0131ld\u0131\u011f\u0131 ilkeler kendili\u011finden a\u015fikard\u0131. Bununla birlikte Devrimin sonu\u00e7lar\u0131 Napolyon\u2019un iktidara y\u00fckseli\u015fi ve 20 y\u0131l i\u00e7inde Avrupa\u2019da uyand\u0131rd\u0131\u011f\u0131 katalistik\u00a0 (zaten olacak olaylar\u0131 h\u0131zland\u0131r\u0131c\u0131) etki ne \u00f6zellikle do\u011fal, ne de \u00f6zellikle ussal g\u00f6r\u00fcnd\u00fc.<\/p>\n<p>Dahas\u0131, Sanayi Devriminin h\u0131zl\u0131 y\u00fcr\u00fcy\u00fc\u015f\u00fc, de\u011fi\u015fim ve geli\u015fimi \u00e7a\u011f\u0131n merkezine koymu\u015ftu. \u00d6zellikle Almanya\u2019da g\u00fc\u00e7l\u00fc olan Romantik hareket, vurguyu, d\u00fcnyaya kendi anlamlar\u0131m\u0131z\u0131 y\u00fckleme tarz\u0131 \u00fczerine yapt\u0131. Do\u011fal ve ussal d\u00fcnyan\u0131n ussal zihin i\u00e7in saydaml\u0131\u011f\u0131na inanan Destutt de Tracy\u2019nin tersine, Alman romantikleri, insanlar\u0131n bireysel ve kollektif bi\u00e7imde de\u011fi\u015fen ko\u015fullara kar\u015f\u0131l\u0131k olarak kendi ger\u00e7ekliklerini yaratt\u0131klar\u0131n\u0131 kabul ederler. Bu fikirlere sistematik bir entellekt\u00fcel temel vermeye \u00e7al\u0131\u015fan Hegel\u2019e g\u00f6re, \u00f6zg\u00fcl bir \u00e7a\u011f\u0131n fikirleri, ka\u00e7\u0131n\u0131lmaz bi\u00e7imde de\u011fi\u015fen tarihsel durumlarla ilintili olduklar\u0131ndan, kendileri ad\u0131na mutlak ge\u00e7erlilik iddias\u0131nda bulunamazlar. Tarihin bir ussall\u0131\u011f\u0131, bir anlam\u0131 varsa, bu, belirli bireylerin ve \u00e7a\u011flar\u0131n k\u0131smi ama\u00e7lar\u0131nda de\u011fil, t\u00fcm s\u00fcrecin kendisinde bulunacakt\u0131r. \u00c7\u00fcnk\u00fc, bireylerin ve d\u00f6nemlerin projeleri, genellikle bunlar\u0131 d\u00fc\u015f\u00fcnenlerin niyetlerinden \u00e7ok farkl\u0131 sonu\u00e7lar \u00fcreten \u00fcnl\u00fc &#8220;Akl\u0131n kurnazl\u0131\u011f\u0131n\u0131n&#8221; ara\u00e7lar\u0131d\u0131r. Bu Hegelgil fikirler, Marx\u2019\u0131 g\u00fc\u00e7l\u00fc bi\u00e7imde etkilemi\u015f ve Frans\u0131z ve Alman e\u011filimlerini birle\u015ftiren Marksizm, ideolojiyi siyasal eylemin \u00f6n cephesine yerle\u015ftirmi\u015ftir. Hegel\u2019in bir \u015fakirdi olarak gen\u00e7 Marx, toplumsal ve siyasal d\u00fc\u015f\u00fcncelerdeki de\u011fi\u015fmeleri, tarihsel insan varl\u0131klar\u0131n\u0131n \u00fcretici emeklerini \u00f6rg\u00fctlemelerinin de\u011fi\u015fik bi\u00e7imlerinin neden oldu\u011fu toplumsal b\u00f6l\u00fcnmelerle a\u00e7\u0131klamaya \u00e7al\u0131\u015f\u0131r. Daha sonra, \u00f6zellikle Engels ile, de Tracy\u2019nin pozitivist gelene\u011fi, toplumun nesnel bir biliminin geli\u015ftirilmesi giri\u015fimi, Marksizm i\u00e7inde daha ba\u015fat duruma geldi. Ne olursa olsun, \u00e7ok yak\u0131n bir zamana dek, ideoloji \u00fczerine incelemeler, bu kavram nas\u0131l anla\u015f\u0131l\u0131rsa anla\u015f\u0131ls\u0131n, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde kendilerini \u015fu ya da bu \u015fekilde Marksist gelenekle ili\u015fkilendiren d\u00fc\u015f\u00fcn\u00fcrlerin tekelinde kalm\u0131\u015ft\u0131r.<\/p>\n<p>Ancak, de Tracy\u2019nin tarz\u0131nda, ideolojinin nesnel olacak bilimsel incelenmesi fikri, \u0130kinci D\u00fcnya Sava\u015f\u0131 sonras\u0131nda, Bat\u0131\u2019da \u00f6zellikle de ABD\u2019de g\u00fc\u00e7l\u00fc bir dirili\u015f ya\u015fad\u0131.\u00a0 Nazi hareketiyle d\u00fcnyaya \u00e7\u00f6ken felaket, Stalinizmin a\u015f\u0131r\u0131l\u0131klar\u0131n\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131yla pek \u00e7ok ki\u015finin ya\u015fad\u0131\u011f\u0131 hayal k\u0131r\u0131kl\u0131\u011f\u0131 ve Sovyet kom\u00fcnizminin Bat\u0131 tipi demokrasilere y\u00f6nelik yekpare bir tehdit olarak alg\u0131lan\u0131\u015f\u0131, bu d\u00fc\u015f\u00fcncelerin k\u00f6kenlerini ve g\u00fcc\u00fcn\u00fc a\u00e7\u0131klamaya y\u00f6nelik ilgiyi k\u00f6r\u00fckledi.\u00a0 Mao Zedung &#8220;d\u00fc\u015f\u00fcncesi&#8221;nin, \u00f6zellikle &#8220;\u0130leriye Do\u011fru B\u00fcy\u00fck ad\u0131m&#8221; ve K\u00fclt\u00fcr Devrimi s\u0131ras\u0131nda \u00c7in toplumu \u00fczerindeki \u015fa\u015f\u0131rt\u0131c\u0131 etkisiyle, bir\u00e7ok \u00dc\u00e7\u00fcnc\u00fc D\u00fcnya \u00fclkesinde ulusal kurtulu\u015f \u00fclk\u00fclerinin kazand\u0131\u011f\u0131 tart\u0131\u015f\u0131lmaz g\u00fc\u00e7, bu ilgiyi daha da g\u00fc\u00e7lendirdi. Bu d\u00f6nemin yazarlar\u0131yla, entellekt\u00fcel olarak us-d\u0131\u015f\u0131l\u0131kla, siyasal olarak da totalitaryanizmle e\u015fle\u015ftirilen \u201cideoloji\u201d terimi, a\u00e7\u0131k bir a\u015fa\u011f\u0131lay\u0131c\u0131 anlam kazand\u0131. Terime duyulan antipati,\u00a0 her ikisi de neyin olgulara uygun d\u00fc\u015ft\u00fc\u011f\u00fc ya da dilbilgisel kullan\u0131m bak\u0131m\u0131ndan neyin \u00f6nemli oldu\u011fu gibi daha al\u00e7akg\u00f6n\u00fcll\u00fc sorular sorarak, b\u00fcy\u00fck \u00f6l\u00e7ekli kurguyu g\u00f6zden d\u00fc\u015f\u00fcrmeyi ama\u00e7layan g\u00fc\u00e7l\u00fc bir faydac\u0131l\u0131k ve g\u00f6rg\u00fcl yakla\u015f\u0131ma sahip davran\u0131\u015f\u00e7\u0131 okulun ABD siyaset biliminde; analitik, dilbilimsel felsefenin \u0130ngiltere\u2019de hakimiyet kazanmas\u0131yla daha da g\u00fc\u00e7lendi. Bu bak\u0131\u015f a\u00e7\u0131s\u0131ndan, &#8220;\u0130deoloji \u00c7a\u011f\u0131&#8221; ge\u00e7mi\u015fte kalm\u0131\u015ft\u0131. \u0130deolojiler, geleneksel toplumlar\u0131n \u00e7\u00f6kmesiyle rakip gruplar aras\u0131nda g\u00fc\u00e7l\u00fc bir entellekt\u00fcel galeyana yol a\u00e7an sanayile\u015fmenin \u00f6zel bir d\u00f6nemine aittir. Nazizm, daha da ge\u00e7erli olmak \u00fczere kom\u00fcnizm, teknik \u00e7\u00f6z\u00fcmler gerektiren teknik sorunlar\u0131n \u00f6n plana ge\u00e7ti\u011fi geli\u015fmi\u015f sanayi toplumlar\u0131 i\u00e7in hi\u00e7bir ge\u00e7erlilik ta\u015f\u0131mayan 19. Y\u00fczy\u0131l kal\u0131nt\u0131lar\u0131d\u0131r. \u0130ronik bi\u00e7imde, Marx ve izleyicilerinin pop\u00fclerlik kazand\u0131rmak i\u00e7in o kadar gayret g\u00f6sterdikleri ideoloji terimi, \u015fimdi Marksizme kar\u015f\u0131 silah olarak kullan\u0131l\u0131yordu. Bu &#8220;ideolojilerin sonu&#8221; yakla\u015f\u0131m\u0131, son iki ony\u0131l\u0131n daha sorunlu do\u011fas\u0131ndan kaynaklanan sert bir meydan okumayla kar\u015f\u0131la\u015fm\u0131\u015ft\u0131r. Bu d\u00f6nemde, nesnellik iddias\u0131 giderek daha fazla sald\u0131r\u0131ya u\u011fram\u0131\u015f, ideolojinin nesnel bir bilimini yapma iddias\u0131n\u0131n kendisinin ideolojik olabilece\u011fi ku\u015fkusu g\u00fc\u00e7lenmi\u015ftir. \u00c7\u00fcnk\u00fc, bir toplumda y\u00f6netici gruplar zora ba\u015fvurmay\u0131 ne kadar az isterlerse, iktidarlar\u0131n\u0131 me\u015frula\u015ft\u0131rmak i\u00e7in \u00e7ok say\u0131da de\u011fi\u015fik oyda\u015f\u0131msal normlara g\u00fcvenmek ihtiyac\u0131n\u0131 o kadar \u00e7ok duyacaklard\u0131r. <\/p>\n<p>Gene de, &#8220;ideoloji&#8221; teriminin kullan\u0131m\u0131 son iki y\u00fczy\u0131lda ne kadar de\u011fi\u015fse de iki ana \u00e7izgi a\u00e7\u0131k\u00e7a se\u00e7ilmi\u015ftir. Bu \u00e7izgilerden biri, terimin kaynakland\u0131\u011f\u0131 de Tracy ve arkada\u015flar\u0131n\u0131n iyimser Frans\u0131z g\u00f6r\u00fc\u015f\u00fcd\u00fcr bunlar\u0131n iyimser us\u00e7ulu\u011fu her ne kadar Anglo Sakson d\u00fcnyas\u0131nda uygun bir g\u00f6rg\u00fclc\u00fcl\u00fck dozuyla d\u00fczeltilmi\u015f olsa da. Ba\u015flang\u0131\u00e7tan, Durkheim arac\u0131l\u0131\u011f\u0131yla son zamanlar\u0131n yap\u0131salc\u0131 ve g\u00f6rg\u00fclc\u00fc revizyonlar\u0131na dek uzanan bu \u00e7izgi, toplumun oyda\u015f\u0131msal do\u011fas\u0131na vurgu yapar ve hakikat kar\u015f\u0131s\u0131nda tefekk\u00fcre dayal\u0131 bir tutumu benimser. Hakikat, g\u00f6zlem ve usun uygulanmas\u0131yla t\u00fcm iyi niyet sahibi insanlar\u0131n tan\u0131maya muktedir oldu\u011fu ger\u00e7eklikle ili\u015fki i\u00e7indedir.<br \/>\u0130kinci ve kar\u015f\u0131t \u00e7izgi, Hegel ve Marx ile ba\u015flay\u0131p Mannheim\u2019dan Habermas\u2019a uzanan Alman k\u00f6keninden gelir. Burada, vurgu hakikatin g\u00f6zlenmesinden \u00e7ok yap\u0131lmas\u0131 \u00fczerinedir.<br \/>Toplumlar, istikrarl\u0131 bir oyda\u015fma sayesinde bir arada tutulan yap\u0131lar olmaktan \u00e7ok, \u00e7at\u0131\u015fmayla par\u00e7alanan de\u011fi\u015fen olu\u015fumlar olarak g\u00f6r\u00fcl\u00fcr. Hakikatin ne oldu\u011funa karar verecek bir &#8220;nesnel&#8221; yolun varl\u0131\u011f\u0131ndan ku\u015fkulu olan bu yolun izleyicileri, b\u00fct\u00fcnl\u00fckl\u00fc bir hakikat kuram\u0131 benimsemeye e\u011filimlidirler. Ve bu, do\u011fal bilimlerin y\u00f6ntemlerinin \u00e7\u00f6z\u00fcm\u00fcne yabanc\u0131 oldu\u011fu toplumsal sorunlar i\u00e7in \u00f6zellikle b\u00f6yledir. Elbette bu iki kutup aras\u0131nda sonsuz \u00e7e\u015fitlikte konumlar vard\u0131r. Bunun en basit \u00f6rne\u011fi, Marksist gelenekte bu iki farkl\u0131 \u00e7izginin ayr\u0131 ayr\u0131 tam temsilini bulmu\u015f olmas\u0131d\u0131r. Bu iki kutup aras\u0131ndaki de\u011fi\u015fik yollar\u0131 \u00e7izmek, izleyen b\u00f6l\u00fcmlerin konusudur.\u00a0\u00a0\u00a0 <\/p>\n<p><strong>2- Marx<\/strong><br \/>Yaz\u0131lar\u0131yla ideoloji kavram\u0131na bug\u00fcn kazand\u0131\u011f\u0131 yayg\u0131nl\u0131\u011f\u0131 verdi\u011fi i\u00e7in, Marx bu konuda ba\u015fl\u0131 ba\u015f\u0131na bir b\u00f6l\u00fcm\u00fc hak eder. Marx, de Tracy\u2019nin \u00e7al\u0131\u015fmalar\u0131ndaki anlam\u0131yla, d\u00fc\u015f\u00fcncelerin yararl\u0131 bilimi olarak ideoloji hakk\u0131ndaki olumlu g\u00f6r\u00fc\u015f\u00fc biliyordu, fakat, kavram\u0131 Napolyon\u2019un &#8220;bulutlu metafizik&#8221; k\u00fc\u00e7\u00fcmsemesiyle pop\u00fclarize olan ele\u015ftirel anlam\u0131nda almay\u0131 ye\u011fledi. Bu ele\u015ftirel anlam ve onu hakl\u0131la\u015ft\u0131rmak i\u00e7in getirilen de\u011fi\u015fik nedenlerin g\u00f6zlenmesi, Marksist gelene\u011fe ilgin\u00e7li\u011fini kazand\u0131r\u0131r. Marx\u2019\u0131n kendisinde &#8220;ideoloji&#8221;nin a\u015fa\u011f\u0131lay\u0131c\u0131 anlam\u0131\u00a0 iki ana unsurdan olu\u015fur: \u0130lkin, ideoloji, felsefi bak\u0131\u015f a\u00e7\u0131s\u0131ndan, materyalizmle ho\u015f g\u00f6r\u00fclemeyecek bi\u00e7imde z\u0131tla\u015fan idealizmle ba\u011flant\u0131l\u0131d\u0131r; oysa, her do\u011fru d\u00fcnya g\u00f6r\u00fc\u015f\u00fc bir anlamda materyalist olmak zorundad\u0131r. \u0130kincisi, ideoloji toplumda kaynaklar\u0131n ve g\u00fcc\u00fcn e\u015fitsiz da\u011f\u0131l\u0131m\u0131yla ba\u011flant\u0131l\u0131d\u0131r; bu e\u015fitsizlikten, toplumsal ve ekonomik d\u00fczenlemeler sorumluysa, bu d\u00fczenlemelerin par\u00e7as\u0131 olarak ideoloji de sorumludur.<\/p>\n<p>Marx\u2019\u0131n\u00a0 ge\u00e7erli bir materyalist toplum kuram\u0131 olu\u015fturmas\u0131, belli bir zaman alm\u0131\u015ft\u0131r. Toplumun toplumsal ve ekonomik temelinin nas\u0131l ve ni\u00e7in \u00e7at\u0131\u015fmac\u0131 olmak zorunda oldu\u011funu ve ideolojinin bu \u00e7at\u0131\u015fmada oynad\u0131\u011f\u0131 rol hakk\u0131ndaki g\u00f6r\u00fc\u015flerini form\u00fcle etmesi ise daha uzun bir zaman gerektirmi\u015ftir. Do\u011frusu, bir\u00e7ok merkezi kavram\u0131 gibi, Marx\u2019\u0131n ideoloji kavram\u0131 da a\u00e7\u0131kl\u0131ktan uzakt\u0131r: ideoloji \u00fczerine yorumlar\u0131 obiter dicta olmaya e\u011filimlidir ve bu konuda hi\u00e7bir zaman b\u00fct\u00fcnl\u00fckl\u00fc bir a\u00e7\u0131klama getirmemi\u015ftir. Bununla birlikte ana \u00e7izgiler a\u00e7\u0131kt\u0131r.<\/p>\n<p>Marx erken d\u00f6nem yaz\u0131lar\u0131nda, \u00fczerinde ideolojiyi ele al\u0131\u015f bi\u00e7iminin ortaya \u00e7\u0131kaca\u011f\u0131 arka plan\u0131 kurmu\u015ftur. Ba\u015flang\u0131\u00e7ta, d\u00fcnyan\u0131n belli dinsel kavramla\u015ft\u0131rmalar\u0131n\u0131n ve eski ustas\u0131 Hegel\u2019in devlet hakk\u0131nda geli\u015ftirdi\u011fi tumturakl\u0131 kavramlar\u0131n maskesini d\u00fc\u015f\u00fcrmekle ilgilenmi\u015ftir. Her iki alanda da birbiriyle yak\u0131ndan ba\u011flant\u0131l\u0131 iki s\u00fcre\u00e7 i\u015fba\u015f\u0131ndad\u0131r: \u0130lkin, asl\u0131nda tam tersine olmas\u0131 gerekirken, fikirlerden maddi ger\u00e7ekli\u011fe do\u011fru bir hareket s\u00f6z konusudur; ikincisi, bu \u00e7arp\u0131t\u0131lm\u0131\u015f s\u00fcre\u00e7, do\u011fal olarak nesnelerin do\u011fas\u0131n\u0131 karartmaktad\u0131r. Din, \u201cdinin insan\u0131 de\u011fil, insan\u0131n dini yapt\u0131\u011f\u0131n\u0131\u201d g\u00f6rmeyi ba\u015faramam\u0131\u015ft\u0131r.\u00a0 Marx, Feuerbach\u2019\u0131 izleyerek Tanr\u0131 fikrinin insan hevesleri ve \u00f6zlemlerinin yans\u0131t\u0131lmas\u0131ndan ba\u015fka bir \u015fey olmad\u0131\u011f\u0131n\u0131 iddia eder. Tanr\u0131, insanl\u0131\u011f\u0131n takdirine ba\u011fl\u0131 oldu\u011fu d\u00fcnyan\u0131n yarat\u0131c\u0131s\u0131 olarak kavrand\u0131\u011f\u0131 s\u00fcrece, insanlar\u0131n ger\u00e7ek do\u011fas\u0131 kendi yazg\u0131s\u0131n\u0131n hakimi olmak, \u00f6z \u00fcretken olmak\uf02d engellenecektir. Ama din yaln\u0131zca idealist de\u011fildir:\u00a0 dinin k\u00f6kleri, ayn\u0131 zamanda, gizlenmesine yard\u0131m etti\u011fi olgunla\u015fmam\u0131\u015f ger\u00e7ekliktedir. Bu y\u00fczden:<br \/>\u0130nsanlar\u0131n hayali mutlulu\u011fu olarak dinin ilgas\u0131, onlar\u0131n ger\u00e7ek mutlulu\u011funu talep etmektir. \u0130nsanlar\u0131n ko\u015fullar\u0131 hakk\u0131ndaki\u00a0 yan\u0131lsamalar\u0131na son verilmesini istemek, yan\u0131lsamalar\u0131 gerektiren\u00a0 ko\u015fullara son verilmesini istemektir. Dinin ele\u015ftirisi, bu y\u00fczden, dinle halelenen bu g\u00f6zya\u015f\u0131 vadisinin ele\u015ftirisinin tohumunu i\u00e7inde ta\u015f\u0131r.[7]<\/p>\n<p>\u0130dealist \u00f6nyarg\u0131lar\u0131n ve bunlar\u0131n sonucunda ger\u00e7eklerin gizlenmesinin olu\u015fturdu\u011fu bu ayn\u0131 ikili s\u00fcre\u00e7, Hegel\u2019in devlet kavram\u0131nda da y\u00fcr\u00fcrl\u00fcktedir. Marx\u2019a g\u00f6re,\u00a0 fikirden yola \u00e7\u0131kap, g\u00f6rg\u00fcl ger\u00e7e\u011fi bu fikrin kendini ortaya koyu\u015fu olarak kabul etti\u011finden dolay\u0131,\u00a0 Hegel i\u00e7in toplumdaki, ger\u00e7ek ve izi s\u00fcr\u00fclemeyen \u00e7at\u0131\u015fmalar\u0131, uyumlu ideal bir b\u00fct\u00fcn\u00fcn nihai par\u00e7alar\u0131 olarak ge\u00e7i\u015ftirmek m\u00fcmk\u00fcn olabilmi\u015ftir.<br \/>Marx, b\u00f6ylece, kendi ideoloji kavram\u0131 i\u00e7in sahneyi haz\u0131rlar. Dinin ve siyasetin Marx\u2019\u0131n ele\u015ftirdi\u011fi yanl\u0131\u015f kavray\u0131\u015flar\u0131 s\u0131radan yanl\u0131\u015flar de\u011fildir: Bu \u00e7arp\u0131k kavray\u0131\u015flar, b\u00f6yle \u00f6d\u00fcnleyici yan\u0131lsamalar \u00fcretecek bi\u00e7imde k\u00f6t\u00fc kurulmu\u015f bu d\u00fcnyadan temel al\u0131rlar. \u00d6yleyse, ikinci ad\u0131m, yanl\u0131\u015f kavray\u0131\u015flar\u0131 do\u011furan bu toplumsal d\u00fcnyay\u0131 sorgulamakt\u0131r. Bu sorgulaman\u0131n sonucu, Marx\u2019\u0131n &#8220;materyalist tarih anlay\u0131\u015f\u0131&#8221; dedi\u011fi \u015feydir. Marx bu g\u00f6r\u00fc\u015f\u00fc idealist Alman \u00e7a\u011fda\u015flar\u0131n\u0131 ele\u015ftirdi\u011fi b\u00fcy\u00fck eserinde geli\u015ftirmi\u015ftir. \u0130deolojiye verilen \u00f6nemli yerin, ad\u0131ndan anla\u015f\u0131ld\u0131\u011f\u0131 bu kitap (Alman \u0130deolojisi), toplum ve tarih hakk\u0131ndaki genel g\u00f6r\u00fc\u015flerini uzun uzad\u0131ya i\u00e7eren tek eseridir.<\/p>\n<p>Alman \u0130deolojisi&#8217;nde Marx, dinin ve Hegel\u2019in siyasal felsefesinin ele\u015ftirisinden \u00e7\u0131kard\u0131\u011f\u0131 \u00e7arp\u0131tma fikrini a\u00e7\u0131kl\u0131\u011fa kavu\u015fturmaya \u00e7al\u0131\u015f\u0131r: \u0130nsan bilincinden yola \u00e7\u0131k\u0131p, buradan hareketle maddi ger\u00e7e\u011fin incelemesine ge\u00e7mek yanl\u0131\u015ft\u0131r. Do\u011fru yakla\u015f\u0131m \u00f6teki yoldur. Sorunun k\u00f6keni yanl\u0131\u015f fikirlerde de\u011fil, toplumsal ger\u00e7ekli\u011fin bu yanl\u0131\u015f fikirleri \u00fcretecek bi\u00e7imde k\u00f6t\u00fc (yanl\u0131\u015f) bi\u00e7imlenmi\u015f do\u011fas\u0131ndad\u0131r: \u201cBilin\u00e7, bilin\u00e7li varl\u0131ktan ayr\u0131 bir \u015fey olamaz ve insanlar\u0131n varolu\u015fu onlar\u0131n ger\u00e7ek ya\u015fam s\u00fcre\u00e7leridir&#8230;Ya\u015fam bilin\u00e7le de\u011fil, ama bilin\u00e7 ya\u015famla belirlenir.\u201d[8] Materyalist tarih anlay\u0131\u015f\u0131, insanlar\u0131n maddi\u00a0 ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131lama bi\u00e7imlerinin, toplumun geri kalan\u0131n\u0131 belirledi\u011fini kabul eder. Temel toplumsal s\u00fcre\u00e7, yiyecek, giyim ve bar\u0131nma i\u00e7in duyulan maddi ihtiya\u00e7lar\u0131n kar\u015f\u0131lanmas\u0131d\u0131r. \u0130nsanlar, bu ihtiya\u00e7lar\u0131n\u0131 kendilerini saran ve emek s\u00fcreciyle ama\u00e7lar\u0131 i\u00e7in de\u011fi\u015ftirdikleri do\u011fal d\u00fcnyada kar\u015f\u0131larlar. \u0130nsan\u0131n temel etkinli\u011fi ve her t\u00fcrl\u00fc ge\u00e7erli toplumsal bilimin ba\u015flang\u0131\u00e7 noktas\u0131 Marx\u2019\u0131n bazen \u201cmaddi pratik\u201d dedi\u011fi emek s\u00fcrecidir. Marx bunu a\u015fa\u011f\u0131daki gibi \u00f6zetler:<\/p>\n<p>Fikirlerin, tasar\u0131mlar\u0131n, bilincin \u00fcretimi \u00f6ncelikle, insanlar\u0131n maddi etkinli\u011fi ve maddi ili\u015fkileriyle, ger\u00e7ek ya\u015fam\u0131n diliyle i\u00e7 i\u00e7edir. Kavray\u0131\u015f, d\u00fc\u015f\u00fcnme, insanlar aras\u0131ndaki zihni ili\u015fki, bu a\u015famada onlar\u0131n maddi davran\u0131\u015flar\u0131n do\u011frudan \u00e7\u0131kt\u0131s\u0131d\u0131r. Ayn\u0131\u00a0\u00a0 \u015fey,\u00a0\u00a0 bir halk\u0131n siyasal, hukuki, ahlaki, dinsel, vb. dilinde\u00a0 ifade\u00a0 edildi\u011fi\u00a0 \u015fekilde,\u00a0 zihinsel \u00fcretim i\u00e7in de ge\u00e7erlidir. \u0130nsanlar, maddi\u00a0 \u00fcretimlerini ve ili\u015fkilerini geli\u015ftirerek, ger\u00e7ek d\u00fcnyalar\u0131yla birlikte, d\u00fc\u015f\u00fcn\u00fc\u015flerini ve d\u00fc\u015f\u00fcn\u00fc\u015flerinin \u00fcr\u00fcnlerini de\u00a0 de\u011fi\u015ftirirler.[9]<br \/>Bu nedenle, ideoloji maddi pratikten kalkarak a\u00e7\u0131klanmak zorundad\u0131r. Ancak, b\u00fct\u00fcn fikirler ideoloji de\u011fildir ve Marx\u2019\u0131n basit\u00e7e, de Tracy\u2019nin d\u00fc\u015f\u00fcnceler biliminin daha dinamik bir de\u011fi\u015fkesini \u00fcretmeye niyeti yoktur. D\u00fc\u015f\u00fcnceleri ideoloji yapan \u015fey, onlar\u0131n emek s\u00fcrecini karakterize eden toplumsal ve ekonomik ili\u015fkilerin \u00e7at\u0131\u015fmal\u0131 do\u011fas\u0131yla ili\u015fkileridir. Bu \u00e7at\u0131\u015fmalar, en dipte, iki etmene ba\u011fl\u0131d\u0131r. Birincisi, kafa eme\u011fiyle kol eme\u011finin ayr\u0131lmas\u0131yla ba\u015flayan ve hem eme\u011fin hem de \u00fcr\u00fcnlerinin hem nitelik hem nicelik\u00e7e e\u015fitsiz da\u011f\u0131l\u0131m\u0131n\u0131 akla getiren i\u015fb\u00f6l\u00fcm\u00fcd\u00fcr. Bu etmen de, ikincisini, \u00f6zel m\u00fclkiyetin varl\u0131\u011f\u0131n\u0131, art\u0131k bireyin \u00e7\u0131kar\u0131n\u0131n toplulu\u011fun \u00e7\u0131kar\u0131na denk d\u00fc\u015fmedi\u011fi bir durumu gerektirir. <br \/>Marx buradan devam eder:<br \/>Bireyin ve toplulu\u011fun \u00e7\u0131karlar\u0131 aras\u0131ndaki tam da bu kar\u015f\u0131tl\u0131\u011f\u0131n ortaya \u00e7\u0131kmas\u0131yla ikincisi, bireyin ve toplulu\u011fun, ger\u00e7ek \u00e7\u0131karlar\u0131ndan bo\u015fanarak\u00a0 Devlet \u015feklinde ve ayn\u0131 zamanda, daima ger\u00e7ek ba\u011flara dayanmakla birlikte, aldat\u0131c\u0131 bir topluluksal ya\u015fam \u015feklinde ba\u011f\u0131ms\u0131z bir bi\u00e7im al\u0131r.<br \/>B\u00fct\u00fcn bunlar\u0131n sonucu, Devlet i\u00e7indeki t\u00fcm m\u00fccadelelerin, demokrasi, aristokrasi ve monar\u015fi aras\u0131ndaki m\u00fccadelenin, oy hakk\u0131 i\u00e7in m\u00fccadelenin vb. vb., yaln\u0131zca\u00a0 birbirlerine kar\u015f\u0131 d\u00f6v\u00fc\u015fen farkl\u0131 s\u0131n\u0131flar\u0131n ger\u00e7ek m\u00fccadelelerinin ald\u0131\u011f\u0131 aldat\u0131c\u0131 bi\u00e7imler[10] oldu\u011fudur.<\/p>\n<p>Belirli d\u00fc\u015f\u00fcncelere ideolojik g\u00fc\u00e7lerini veren, onlar\u0131n bu s\u0131n\u0131f m\u00fccadelesi ve bu m\u00fccadelenin toplumsal ve ekonomik temelleriyle ili\u015fkisidir. Toplum ger\u00e7ekte \u00e7\u0131kar \u00e7at\u0131\u015fmalar\u0131yla par\u00e7alanm\u0131\u015ft\u0131r, ama, da\u011f\u0131lmas\u0131n\u0131 \u00f6nlemek i\u00e7in bu kar\u015f\u0131tl\u0131klar\u0131n \u00fczeri, toplumsal ve ekonomik g\u00fcc\u00fcn e\u015fitsiz da\u011f\u0131l\u0131m\u0131n\u0131 hakl\u0131la\u015ft\u0131rarak, toplumu \u00e7at\u0131\u015fmac\u0131 olmaktan \u00e7ok b\u00fct\u00fcnsel g\u00f6stermeye \u00e7al\u0131\u015fan fikirlerce \u00f6rt\u00fclm\u00fc\u015ft\u00fcr. Bu y\u00fczden\u00a0 Marx\u2019\u0131n\u00a0 \u00fcnl\u00fc a\u00e7\u0131klamas\u0131, &#8220;her \u00e7a\u011fda hakim d\u00fc\u015f\u00fcncelerin hakim s\u0131n\u0131f\u0131n d\u00fc\u015f\u00fcnceleri oldu\u011fu&#8221;dur[11], \u00e7\u00fcnk\u00fc ekonomik \u00fcretim ve da\u011f\u0131t\u0131m\u0131 kontrol edenler, d\u00fc\u015f\u00fcncelerin \u00fcretimini ve da\u011f\u0131t\u0131m\u0131n\u0131 da d\u00fczenleyebilirler. Marx\u2019\u0131n\u00a0 bunu g\u00f6stermek i\u00e7in se\u00e7ti\u011fi \u00f6rnek, Avrupa\u2019da feodal sistemin \u00e7\u00f6kmesini izleyen, g\u00fc\u00e7ten d\u00fc\u015fm\u00fc\u015f aristokrasi ile g\u00fc\u00e7lenen burjuvazinin \u00fcst\u00fcnl\u00fck i\u00e7in m\u00fccadele etti\u011fi d\u00f6nemdir. Bu d\u00f6nemde, iktidar bir zaman i\u00e7in monar\u015fi, aristokrasi ve burjuvazi taraf\u0131ndan payla\u015f\u0131lm\u0131\u015ft\u0131r; ger\u00e7ekte yaln\u0131zca iktidar i\u00e7in yar\u0131\u015fan rakip s\u0131n\u0131flar\u0131n konumlan\u0131\u015f\u0131n\u0131 yans\u0131tan bu durum,\u00a0 Locke ve Montesqieu gibi d\u00fc\u015f\u00fcn\u00fcrlerce i\u015flenen g\u00fc\u00e7ler ayr\u0131l\u0131\u011f\u0131 ilkesinin,\u00a0 iyi y\u00f6netimin &#8220;ebedi yasas\u0131&#8221; ilan edilmesine yol a\u00e7m\u0131\u015ft\u0131r. Bu nedenle, fikirleri ideolojik k\u0131lan \u015fey, bunlar\u0131n toplumsal ve ekonomik ili\u015fkilerin ger\u00e7ek do\u011fas\u0131n\u0131 gizlemeleri ve bu yolla toplumda ekonomik ve toplumsal kaynaklar\u0131n e\u015fitsiz da\u011f\u0131l\u0131m\u0131n\u0131 hakl\u0131la\u015ft\u0131rmaya yard\u0131mc\u0131 olmalar\u0131d\u0131r. Devamla, b\u00fct\u00fcn fikirler de\u011fil, yaln\u0131zca toplumsal \u00e7eli\u015fkilerin gizlenmesine yard\u0131mc\u0131 olan fikirler ideolojiktir. Bu y\u00fczden, i\u015f\u00e7i s\u0131n\u0131f\u0131 da dahil b\u00fct\u00fcn s\u0131n\u0131flar ideoloji \u00fcretebilse de, ideoloji yaln\u0131zca hakim s\u0131n\u0131flar\u0131n \u00e7\u0131kar\u0131na hizmet eder. Ve toplum ve toplumun s\u0131n\u0131f\u0131 daima de\u011fi\u015fti\u011finden, ayn\u0131 fikirler toplumdaki de\u011fi\u015fmelerle birlikte ideoloji haline gelebilirler ya da ideoloji olmaktan \u00e7\u0131kabilirler.<\/p>\n<p>\u0130deoloji \u00fczerine geni\u015f bi\u00e7imiyle Alman \u0130deolojisi&#8217;nde durmu\u015fsa da, Marx,\u00a0 daha olgun d\u00f6nem yap\u0131tlar\u0131nda da kavramdan s\u00f6z etmi\u015ftir. Kimileri, Alman \u0130deolojisi&#8217;yle olgun d\u00f6neme ait \u00e7al\u0131\u015fmalar\u0131 aras\u0131nda canal\u0131c\u0131\u00a0 \u00f6nemde bir vurgu de\u011fi\u015fmesi oldu\u011funu iddia ederler. Alman \u0130deolojisi, Marx\u2019\u0131n hala d\u00fc\u015f\u00fcncelerini geli\u015ftirmekte oldu\u011fu bir d\u00f6nemde kaleme al\u0131nm\u0131\u015ft\u0131r, bu nedenle kapitalist sistemin daha sonra ortaya koydu\u011fu \u00f6zg\u00fcl \u00e7\u00f6z\u00fcmlemelerini i\u00e7ermez. Polemik tonundad\u0131r, tamamlanmam\u0131\u015ft\u0131r ve Marx taraf\u0131ndan asla yay\u0131mlanmam\u0131\u015ft\u0131r. Dahas\u0131, Alman \u0130deolojisi&#8217;ndeki baz\u0131 ifadeler fazla basit\u00e7e d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015ft\u00fcr. \u201cE\u011fer b\u00fct\u00fcn ideolojilerde insanlar ve i\u00e7inde bulunduklar\u0131 ko\u015fullar bir camera obscrumdaki gibi ba\u015f a\u015fa\u011f\u0131 g\u00f6r\u00fcn\u00fcyorsa, bu g\u00f6r\u00fcng\u00fc, nesnelerin g\u00f6r\u00fcnt\u00fcs\u00fcn\u00fcn g\u00f6z\u00fcn retina k\u0131sm\u0131nda ters g\u00f6r\u00fcnmesinin fiziksel ya\u015fam s\u00fcre\u00e7lerinden do\u011fmas\u0131 gibi, insanlar\u0131n tarihsel ya\u015fam s\u00fcre\u00e7lerinden do\u011far\u201d[12] ifadesi, ideolojinin, neredeyse, her d\u00fc\u015f\u00fcncenin, ger\u00e7ek bir \u015feyin tersine \u00e7evrilmi\u015f ifadesi oldu\u011fu, k\u0131sa \u00f6m\u00fcrl\u00fc bir yan\u0131lsamadan ibaret oldu\u011fu izlenimini do\u011furabilir.[13] Marx\u2019\u0131n daha sonraki \u00e7al\u0131\u015fmalar\u0131nda ideoloji kavram\u0131na incelik kazand\u0131rd\u0131\u011f\u0131 kesinlikle do\u011frudur. Daha \u00f6nceki kavray\u0131\u015f\u0131nda, camera obscura an\u0131\u015ft\u0131rmas\u0131nda g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, Marx,\u00a0 ger\u00e7ekli\u011fin kendisi \u00e7arp\u0131t\u0131lm\u0131\u015f ya da ters y\u00fcz edilmi\u015f olmas\u0131ndan dolay\u0131, ger\u00e7ekli\u011fi \u00e7arp\u0131tan ya da ters y\u00fcz eden fikirlerin varl\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. Sonraki yaz\u0131lar\u0131nda ve \u00f6zellikle Kapital\u2019de, Marx, kapitalist toplumun g\u00f6r\u00fcng\u00fcsel bi\u00e7imleriyle, bunlar\u0131n alt\u0131nda yatan zorunlu \u00fcretim ili\u015fkileri aras\u0131ndaki ayr\u0131m\u0131 vurgulamaya \u00e7ok dikkat eder. Bu yaz\u0131larda, ideolojinin, kapitalist toplumun, \u00fcretimin fundamental ili\u015fkilerini gizlemeye hizmet eden, (ger\u00e7ek) g\u00f6r\u00fcn\u00fcr ili\u015fkilerinden kaynakland\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr.\u00a0 <\/p>\n<p>Rekabette her \u015fey tersine g\u00f6r\u00fcn\u00fcr. Ekonomik ili\u015fkilerin y\u00fczeyde g\u00f6r\u00fcnd\u00fc\u011f\u00fc \u015fekliyle nihai modeli, ger\u00e7ek varolu\u015flar\u0131nda ve bunun sonucu olarak kendilerini anlamaya \u00e7al\u0131\u015fan ta\u015f\u0131y\u0131c\u0131lar\u0131n\u0131n ve eyleyicilerinin kavray\u0131\u015flar\u0131nda, bu ili\u015fkilerin derindeki fakat gizli modelinden ve buna denk gelen kavran\u0131\u015f\u0131ndan \u00e7ok farkl\u0131, dahas\u0131 onun tam tersidir.[14]<\/p>\n<p>Burada ideoloji hala, daha \u00f6nceki kavran\u0131\u015f\u0131ndaki gibi, insanlar aras\u0131ndaki ger\u00e7ek ili\u015fkileri gizlemeye\u00a0 hizmet etmektedir. Ancak, ek olarak, Marx,\u00a0 Alman entellekt\u00fcellerinin \u00fcr\u00fcn\u00fc olarak g\u00f6rd\u00fc\u011f\u00fc Alman \u0130deolojisi\u2019nin\u00a0 aksine,\u00a0 ideolojinin kapitalist toplumun g\u00fcndelik i\u015flemleri i\u00e7inde birbiriyle ili\u015fkili insanlar taraf\u0131ndan \u00fcretilme yolu \u00fczerinde yo\u011funla\u015fm\u0131\u015ft\u0131r. Yan\u0131lsama \u00fczerine vurgu da azalm\u0131\u015ft\u0131r, \u00e7\u00fcnk\u00fc art\u0131k,\u00a0 ideoloji, son derece k\u0131smi de olsa ger\u00e7ek bir \u015feyi yans\u0131tan ve b\u00f6ylece kendisi de ger\u00e7ek bir g\u00fc\u00e7 olan bir \u015fey olarak g\u00f6r\u00fclmektedir.<\/p>\n<p>Marx\u2019\u0131n buna en \u00e7arp\u0131c\u0131 \u00f6rne\u011fi,\u00a0 i\u015fg\u00fcc\u00fc pazar\u0131 \u00fczerine yo\u011funla\u015fan ideolojik g\u00fc\u00e7t\u00fcr:\u00a0 ger\u00e7ekten tam bir do\u011fu\u015ftan gelen insan haklar\u0131 cenneti. Orada yaln\u0131zca, \u00d6zg\u00fcrl\u00fck, E\u015fitlik, M\u00fclkiyet ve Bentham\u00a0 h\u00fck\u00fcm s\u00fcrer. \u00d6zg\u00fcrl\u00fck, \u00e7\u00fcnk\u00fc bir metan\u0131n diyelim emek g\u00fcc\u00fcn\u00fcn al\u0131c\u0131s\u0131 da sat\u0131c\u0131s\u0131 da yaln\u0131zca kendi \u00f6zg\u00fcr iradelerine tabidirler. \u00d6zg\u00fcr eyleyiciler olarak s\u00f6zle\u015fme yaparlar ve vard\u0131klar\u0131 anla\u015fma ortak iradelerinin hukuksal bi\u00e7iminden ba\u015fka bir \u015fey de\u011fildir. E\u015fitlik, \u00e7\u00fcnk\u00fc, her biri birbiriyle basit meta sahipleri olarak ili\u015fkiye girer ve e\u015fit de\u011ferde \u015feyleri birbirleriyle de\u011fi\u015ftirirler. M\u00fclkiyet, \u00e7\u00fcnk\u00fc her biri yaln\u0131zca kendisine ait olan\u0131 elden \u00e7\u0131kar\u0131r. Ve Bentham, \u00e7\u00fcnk\u00fc her biri yaln\u0131zca kendi \u00e7\u0131kar\u0131na bakar.[15]<\/p>\n<p>Burada, Marx\u2019\u0131n kapitalist toplumda ideolojinin yeri \u00fczerine g\u00f6r\u00fc\u015f\u00fcn\u00fc \u00f6zetledik. \u00dcretim ili\u015fkilerinin do\u011fas\u0131ndaki s\u00f6m\u00fcr\u00fc ve e\u015fitsizlik dola\u015f\u0131m alan\u0131ndaki \u00f6zg\u00fcr de\u011fi\u015fim g\u00f6r\u00fcnt\u00fcs\u00fcyle gizlenir, bunun \u00fczerinde yo\u011funla\u015fma, tipik kapitalist, \u00f6zg\u00fcrl\u00fck, e\u015fitlik vb. ideolojisini verir.<\/p>\n<p>Marx\u2019\u0131n tan\u0131m\u0131n\u0131n g\u00fc\u00e7l\u00fckleri \u00fczerinde durmadan \u00f6nce, d\u00fc\u015f\u00fcncelerinin merkezini hedefleyen iki soru sormak yard\u0131mc\u0131 olabilir. \u00d6nce, i\u015f\u00e7i s\u0131n\u0131f\u0131, e\u011fer olursa, ne anlamda bir ideolojiye sahip olabilir? Ve ger\u00e7ekten, Marx\u2019\u0131n kendi d\u00fc\u015f\u00fcnceleri bir ideoloji olu\u015fturabilir mi? Marx, d\u00fc\u015f\u00fcncenin ideolojik do\u011fas\u0131n\u0131, b\u00fct\u00fcn d\u00fc\u015f\u00fcncelerin toplumsal olarak belirlendi\u011fi g\u00f6r\u00fc\u015f\u00fcyle birle\u015ftirerek yer yer bu izlenimi vermi\u015ftir. \u00d6rne\u011fin Alman \u0130deolojisi&#8217;nde \u015f\u00f6yle s\u00f6yler: <br \/>Kendi \u00fcretici g\u00fc\u00e7lerinin ve buna denk d\u00fc\u015fen kar\u015f\u0131l\u0131kl\u0131 ili\u015fkilerinin belirli bir geli\u015fme d\u00fczeyinde, bunlar\u0131n alabilece\u011fi\u00a0 en ileri bi\u00e7imlerle ko\u015fullanm\u0131\u015f ger\u00e7ek ve aktif insanlar olarak, insanlar kendi tasar\u0131mlar\u0131n\u0131n, fikirlerinin vb. \u00fcreticisidirler. Bilin\u00e7, hi\u00e7bir zaman bilin\u00e7li varl\u0131ktan ba\u015fka bir \u015fey olamaz ve insanlar\u0131n varl\u0131\u011f\u0131 kendi ger\u00e7ek ya\u015fam s\u00fcre\u00e7leridir.[16]<\/p>\n<p>Genel ba\u011flam, &#8220;ideoloji&#8221; kelimesiyle, t\u00fcm\u00fcyle spesifik bir anlam kastedildi\u011fi izlenimi vermi\u015f olsa da, en a\u015fikar anlam\u0131 ideolojiyi genelde bilin\u00e7le e\u015fitlemektir. Yine, Ekonomi Politi\u011fin Ele\u015ftirisi&#8217;ne \u00fcnl\u00fc 1859 \u00d6ns\u00f6z\u2019\u00fcnde Marx, toplumun ekonomik ve toplumsal d\u00f6n\u00fc\u015f\u00fcmleri ele al\u0131nd\u0131\u011f\u0131nda, \u00fcretimin do\u011fal bilimlerin kesinli\u011fiyle belirlenebilecek ekonomik ko\u015fullar\u0131n\u0131n maddi d\u00f6n\u00fc\u015f\u00fcm\u00fcyle hukuki, siyasal, dinsel, estetik &#8211; k\u0131sacas\u0131 insan\u0131n i\u00e7lerinde bu \u00e7at\u0131\u015fman\u0131n bilincine vard\u0131\u011f\u0131 ve m\u00fccadelesini verdi\u011fi ideolojik formlar\u0131 aras\u0131nda daima bir ayr\u0131m yap\u0131lmal\u0131d\u0131r.[17]<\/p>\n<p>Burada gene, sosyalizm de i\u00e7inde, b\u00fct\u00fcn pratik ideallerin ideolojik oldu\u011fu ima ediliyor gibidir. Marx\u2019\u0131n, d\u00fc\u015f\u00fcncelerin toplumsal belirlenmesi ile ideoloji aras\u0131nda a\u00e7\u0131k bir ayr\u0131m \u00e7izgisi \u00e7ekmedi\u011fi ve ne t\u00fcr bir toplumsal belirlemenin ideolojik d\u00fc\u015f\u00fcnceye yol a\u00e7aca\u011f\u0131na a\u00e7\u0131k\u00e7a i\u015faret etmedi\u011fi do\u011frudur. Bununla birlikte, Marx\u2019\u0131n kendi d\u00fc\u015f\u00fcncelerini ideolojik olarak tan\u0131mlamayaca\u011f\u0131 da a\u00e7\u0131klanm\u0131\u015ft\u0131r: Alman \u0130deolojisi\u2019ni yazmaktaki amac\u0131n\u0131, &#8220;G\u00f6r\u00fc\u015f\u00fcm\u00fcz\u00fcn Alman felsefesinin ideolojik g\u00f6r\u00fc\u015f\u00fcne kar\u015f\u0131tl\u0131\u011f\u0131n\u0131 ortakla\u015fa bi\u00e7imde ortaya koymak&#8221;[18] olarak tan\u0131mlam\u0131\u015ft\u0131. Marx, ne de, toplumsal olarak belirlenmi\u015f her bilincin ideolojik oldu\u011fu g\u00f6r\u00fc\u015f\u00fcndeydi: \u00d6ns\u00f6z\u2019den\u00a0 yukar\u0131da aktar\u0131lan pasajda bile, &#8220;Do\u011fal bilimlerin kesinli\u011fiyle belirlenebilecek&#8221; olan &#8220;\u00fcretimin ekonomik ko\u015fullar\u0131n\u0131n maddi d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fcn&#8221; incelenmesini, &#8220;i\u00e7inde bu \u00e7at\u0131\u015fman\u0131n bilincine var\u0131lan ve m\u00fccadelesi verilen ideolojik formlar&#8221;\u0131n kar\u015f\u0131s\u0131na \u00e7\u0131kar\u0131r.[19] Bu, bilimsel olmayan her \u015feyin ideolojik oldu\u011fu anlam\u0131na gelebilirse de, Marx\u2019da \u015fimdiye dek en yayg\u0131n oldu\u011fu bi\u00e7imiyle ideolojinin k\u00fc\u00e7\u00fclt\u00fcc\u00fc i\u00e7eri\u011fi, bu olas\u0131l\u0131\u011f\u0131 ge\u00e7ersiz k\u0131lmal\u0131d\u0131r. Marx\u2019ta ideoloji, d\u00fc\u015f\u00fcncelerin \u00fcstyap\u0131s\u0131yla biti\u015fmez, \u00e7\u00fcnk\u00fc \u00fcstyap\u0131 hem ideolojik hem de ideolojik olmayan unsurlar\u0131 kapsar: \u00f6rne\u011fin Art\u0131 De\u011fer Teorileri\u2019nde\u00a0 ruhsal olan\u0131n maddi \u00fcretimle ili\u015fkisini tart\u0131\u015f\u0131rken, Marx\u00a0 \u201chakim s\u0131n\u0131f\u0131n ideolojik tamamlay\u0131c\u0131 par\u00e7alar\u0131yla\u201d, &#8220;bu belirli toplumsal formasyonun \u00f6zg\u00fcr ruhsal \u00fcr\u00fcn\u00fc&#8221;[20] aras\u0131nda\u00a0 ayr\u0131m yapar. Bundan bir an sonra, bu \u00f6zg\u00fcr ruhsal \u00fcr\u00fcnler, kapitalist \u00fcretimin d\u00fc\u015fman oldu\u011fu sanat ve \u015fiir olacakt\u0131r.\u00a0 <\/p>\n<p>\u00d6yleyse, genel olarak Marx i\u00e7in, d\u00fc\u015f\u00fcncelerin \u00fcstyap\u0131s\u0131nda ideolojik olan tek unsurlar, s\u0131n\u0131fland\u0131rma ili\u015fkilerini s\u00fcrd\u00fcrmeye hizmet edenlerdir. Bunu, her s\u0131n\u0131f\u0131n ideoloji \u00fcretebilece\u011fi izler, ancak, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n \u00fcretebildi\u011fi kadar\u0131yla ideoloji , burjuva\u00a0 ideolojisidir, ger\u00e7ek sosyalist bilin\u00e7 \u00fcretti\u011fi durumda ise, bu ne yan\u0131lsamac\u0131 ne de burjuva toplumunun y\u00fczeysel g\u00f6r\u00fcn\u00fc\u015f\u00fcne ba\u011fl\u0131 oldu\u011fu i\u00e7in ideoloji de\u011fildir.<br \/>\u0130kinci soru, Marx\u2019\u0131n ideoloji kavram\u0131 ile yanl\u0131\u015f bilin\u00e7 kavram\u0131 aras\u0131nda kurulan yayg\u0131n e\u015fitli\u011fi i\u00e7erir.[21] S\u00f6ylenecek ilk \u015fey, Marx\u2019\u0131n \u201cyanl\u0131\u015f bilin\u00e7\u201d\u00a0 ifadesini hi\u00e7 kullanmam\u0131\u015f olu\u015fudur. Bu ifadenin yarat\u0131c\u0131s\u0131, ideoloji hakk\u0131ndaki olduk\u00e7a yavan g\u00f6r\u00fc\u015fleri gelecek b\u00f6l\u00fcmde tart\u0131\u015f\u0131lacak olan Engels\u2019tir. Engels de s\u0131k kullanmam\u0131\u015ft\u0131r, ama bu ifade, Mehring\u2019e yazd\u0131\u011f\u0131 mektubun locus classicus\u2019udur: <br \/>\u0130deoloji, s\u00f6zde d\u00fc\u015f\u00fcn\u00fcrlerce bilin\u00e7li olarak yerine getirilen bir s\u00fcre\u00e7tir, bu do\u011fru, ama yanl\u0131\u015f bir bilin\u00e7le. Onu harekete ge\u00e7iren ger\u00e7ek motif kendisi i\u00e7in bilinmez kal\u0131r; aksi takdirde,\u00a0 ideolojik bir s\u00fcre\u00e7 olmazd\u0131.\u00a0 Bu y\u00fczden, yanl\u0131\u015f ya da g\u00f6r\u00fcn\u00fc\u015fteki hareket ettirici g\u00fc\u00e7leri hayal eder.\u00a0 \u0130deoloji bir d\u00fc\u015f\u00fcnce s\u00fcreci oldu\u011fundan, bi\u00e7imi gibi i\u00e7eri\u011fini de, ister kendisine ister \u00f6ncellerine ait olsun saf d\u00fc\u015f\u00fcnceden t\u00fcretir.[22] <\/p>\n<p>\u0130kincisi, Marx\u2019ta ideolojiyi yanl\u0131\u015f bilin\u00e7le e\u015fitlemek i\u00e7in yap\u0131lan her giri\u015fim, Marx\u2019\u0131n daha sonraki yaz\u0131lar\u0131na kar\u015f\u0131t olarak, a\u011f\u0131rl\u0131kla\u00a0 Alman \u0130deolojisi\u2019ne dayanmak zorundad\u0131r. \u00dc\u00e7\u00fcnc\u00fcs\u00fc, yanl\u0131\u015f bilin\u00e7 mefhumu, Marx\u2019\u0131n anlam\u0131n\u0131 kapsamak i\u00e7in fazla\u00a0 kestirme ve fazla geneldir. Fazla kestirmedir, \u00e7\u00fcnk\u00fc Marx do\u011fru\/yanl\u0131\u015f ikili\u011fi i\u00e7inde \u00e7al\u0131\u015fmaz. Fazla belirsizdir, \u00e7\u00fcnk\u00fc ne t\u00fcr bir yanl\u0131\u015f\u0131n s\u00f6z konusu oldu\u011funu bilmek hayati \u00f6nemdedir, ve, ger\u00e7ekte Marx\u2019\u0131n meram\u0131, \u00e7o\u011funlukla, ideolojinin mant\u0131ksal ya da g\u00f6rg\u00fcl bir yanl\u0131\u015fl\u0131k sorunu de\u011fil, fakat, i\u00e7inde ger\u00e7e\u011fin ortaya konmas\u0131n\u0131n yan\u0131lt\u0131c\u0131 ya da y\u00fczeysel tarz\u0131 oldu\u011fudur.<br \/>Marx\u2019\u0131n ideoloji kavray\u0131\u015f\u0131 muhtelif \u00f6nemli g\u00fc\u00e7l\u00fckler i\u00e7erir. \u00d6ncelikle, kavram\u0131n ana bile\u015fenlerinden \u00e7o\u011fu, a\u00e7\u0131k bi\u00e7imde tan\u0131mlanmam\u0131\u015ft\u0131r, bu y\u00fczden mu\u011flakl\u0131\u011fa yer b\u0131rak\u0131r. \u00d6rne\u011fin,\u00a0 camera obscura\u00a0 benzetmesinin tam anlam\u0131n\u0131n ne oldu\u011fu \u00fczerine tart\u0131\u015fmalar, Marx\u2019\u0131n ideolojiyi ters d\u00f6nmeden s\u00f6z ederek a\u00e7\u0131klama \u00e7abas\u0131n\u0131n a\u00e7\u0131kl\u0131ktan ne kadar yoksun oldu\u011funu g\u00f6sterir. \u00c7\u00fcnk\u00fc ideoloji\u00a0 sorununu \u00e7\u00f6zmek i\u00e7in, basit\u00e7e, \u015feyleri do\u011fru yerlerine koymaktan fazlas\u0131n\u0131\u00a0 yapman\u0131n gerekti\u011fi besbellidir. Marx, Hegel&#8217;i ba\u015f a\u015fa\u011f\u0131 durumda buldu\u011funu ve onu ayaklar\u0131 \u00fczerine dikti\u011fini iddia etmi\u015fti fakat bu, tam da a\u00e7\u0131klay\u0131c\u0131l\u0131ktan \u00f6te, Marx&#8217;\u0131n di\u011fer s\u00f6zleri i\u00e7in oldu\u011fu \u00f6l\u00e7\u00fcde b\u00fcy\u00fck tart\u0131\u015fmalar\u0131 ate\u015fleyen bir ifadedir. Ayn\u0131 \u015fey, ideolojinin gizledi\u011fi ve yeniden \u00fcretti\u011fi s\u00f6ylenen \u00e7eli\u015fkiler mehfumu i\u00e7in de ge\u00e7erlidir: prima facie bir mant\u0131ksal kavram olan \u00e7eli\u015fki kavram\u0131n\u0131n ger\u00e7ek d\u00fcnyaya nas\u0131l uygulanabilece\u011fi sorunu da son derece tart\u0131\u015fmal\u0131d\u0131r.[23] Bu kavramsal mu\u011flakl\u0131k, k\u0131smen, Marx&#8217;\u0131n ideoloji konusundan en fazla, d\u00fc\u015f\u00fcncelerinin h\u0131zla geli\u015fti\u011fi bir d\u00f6nemde yazm\u0131\u015f oldu\u011fu ve yay\u0131mlanmas\u0131 i\u00e7in, \u00fczerinde b\u00fcy\u00fck revizyonlar yapmak isteyebilece\u011fi d\u00fczensiz elyazmalar\u0131 halinde b\u0131rakt\u0131\u011f\u0131 Alman \u0130deolojisi&#8217;nde s\u00f6z etmi\u015f oldu\u011fu ger\u00e7e\u011finden kaynaklan\u0131r. \u0130deolojinin ciddi bi\u00e7imde tasvirinin yap\u0131ld\u0131\u011f\u0131 di\u011fer iki \u00e7al\u0131\u015fmada\u00a0 1859 \u00d6ns\u00f6z\u00fc ve Kapital&#8217;in ba\u015flang\u0131c\u0131 konu, daha k\u0131sa tutulmu\u015ftur ve hem de\u011fi\u015fik perspektifler hem de sorunsallardan ele al\u0131nm\u0131\u015ft\u0131r. Bu y\u00fczden, Marx&#8217;\u0131n ideolojiyi i\u015fleyi\u015fi, b\u00fct\u00fcn\u00fcyle geli\u015ftirilmi\u015f bir kuramdan \u00e7ok, bir &#8220;parlak kavray\u0131\u015flar demeti&#8221; olu\u015fturur.[24]<\/p>\n<p>\u0130kincisi, Marx&#8217;\u0131n ideoloji kavram\u0131, onun, tam olarak tan\u0131mlanmas\u0131n\u0131n g\u00fc\u00e7l\u00fc\u011f\u00fcyle k\u00f6t\u00fc bir \u00fcn yapm\u0131\u015f olan genel materyalist tarih kavray\u0131\u015f\u0131n\u0131n bir par\u00e7as\u0131d\u0131r. Bu anlay\u0131\u015fta farkl\u0131 bi\u00e7imde farkl\u0131 \u015feyleri belirleyen ayn\u0131 sosyo-ekonomik ko\u015fullar\u0131n tek belirleyicisi, sosyo-ekonomik olamaz. Kaba indirgemecili\u011fe d\u00fc\u015fmeksizin sosyo-ekonomik&#8217;e nas\u0131l \u00f6ncelik tan\u0131naca\u011f\u0131 tarih kavray\u0131\u015f\u0131 materyalist olacaksa b\u00f6yle bir \u00f6ncelik tan\u0131nmal\u0131d\u0131r Marksizmin ba\u015fl\u0131ca sorunudur. Marx&#8217;\u0131n kulland\u0131\u011f\u0131 geleneksel mekansal temel &#8211; \u00fcstyap\u0131 mecaz\u0131, \u00e7ok derinden yan\u0131lt\u0131c\u0131d\u0131r ve gelecek b\u00f6l\u00fcmde g\u00f6rece\u011fimiz gibi, daha sonra gelen pek \u00e7ok Marksist bunu d\u00fczeltmek i\u00e7in ac\u0131 \u00e7ekmi\u015flerdir.<\/p>\n<p>\u00dc\u00e7\u00fcnc\u00fcs\u00fc, Marx&#8217;\u0131n materyalist tarih anlay\u0131\u015f\u0131 ve onun i\u00e7inde ideoloji kavram\u0131, ba\u015fkalar\u0131n\u0131n yan\u0131lg\u0131l\u0131 kavray\u0131\u015flar\u0131n\u0131 ortaya \u00e7\u0131karmak i\u00e7in kullan\u0131lacak ele\u015ftirel ara\u00e7lar olarak anla\u015f\u0131lm\u0131\u015ft\u0131r. Fakat, kendi kavray\u0131\u015flar\u0131n\u0131n ideolojik olmad\u0131\u011f\u0131n\u0131 nas\u0131l g\u00f6sterebilecektir? Marx bu muamma konusunda, diyelim Mannheim kadar a\u00e7\u0131k de\u011filse de, bilimle ideoloji aras\u0131ndaki ayr\u0131m\u0131n, kimi zaman ima etti\u011fi kadar net olmad\u0131\u011f\u0131 kesindir. Proletaryan\u0131n bak\u0131\u015f a\u00e7\u0131s\u0131na s\u0131k\u0131ca sar\u0131larak g\u00f6recelikten ka\u00e7\u0131nd\u0131\u011f\u0131n\u0131 iddia edebilir, ama, buna kar\u015f\u0131l\u0131k, en az\u0131ndan proletaryan\u0131n bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n da baz\u0131 noktalarda yan\u0131lg\u0131l\u0131 oldu\u011fu s\u00f6ylenebilir. Daha da tahrip edici bir iddia, Marx&#8217;\u0131n d\u00fc\u015f\u00fcncelerinin fazla proleterce de\u011fil, fazla burjuva oldu\u011fudur. Marx&#8217;ta bulunan iyimser ussalc\u0131l\u0131k, teknolojiye y\u00f6nelik kuvvetli vurgu, Avrupa-merkezcilik, t\u00fcm\u00fcyle y\u00fcksek Viktorya d\u00f6nemi kapitalizminin \u00fcr\u00fcnleridir. 20. y\u00fczy\u0131l Marksistlerinin, onun vurgular\u0131n\u0131n \u00e7o\u011funu d\u00fczeltmek ve geli\u015ftirmek i\u00e7in arad\u0131\u011f\u0131 yollar\u0131 gelecek b\u00f6l\u00fcmde g\u00f6rece\u011fiz.\u00a0\u00a0 <\/p>\n<p> \u00c7eviri: Erc\u00fcment \u00d6zkaya <\/p>\n<p>* \u00c7eviri, yazar\u0131n ayn\u0131 adl\u0131 eserinin (David McLellan, Ideology, Open University Press, Reprinted 1989, Milton Keynes, England) ilk iki b\u00f6l\u00fcm\u00fcn\u00fc kaps\u0131yor.\u00a0 &#8220;Marksist Gelenek&#8221;, &#8220;Marksist-Olmayan Gelenek&#8221;, &#8220;Bilim, Dil ve \u0130deoloji&#8221; ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcmlerinin \u00e7evirisine gelecek say\u0131lar\u0131m\u0131zda yer vermeyi tasarl\u0131yoruz.\u00a0 <br \/>[1]Bu konuda bak.: W. B. Gallie, &#8220;Essentially Contested Concepts&#8221;, Proceedings of the Aristotelian Society, 1955-6, Cilt.56, \u00f6zellikle ss. 171 vd.<br \/>[2]J. Habermas, Towards a Rational Society, Boston,1970, s. 99.\u00a0 Benzer bir g\u00f6r\u00fc\u015f i\u00e7in bak.: K. Mannheim, Studies on the Left ve M. Oakshott, Rationalism in Politics.<br \/>[3] Bu konuda bak.: B. Halpern, &#8220;&#8216;Myth&#8217; and &#8216;Ideology&#8217; in Modern Usage&#8221;, History and Theory, C. 1, 1961.<br \/>[4]\u00a0 Baron d&#8217;Holbach, The System of Nature, trans. by H. D. Robinson, New York 1970, s. viii.<br \/>[5]\u00a0 K. Marx, Selected Writings, ed. D. McLellan, Oxford 1977, s. 156.<br \/>[6]\u00a0 Aktaran H. Barth, Wahreit und Ideologie, Zurich ve Stuttgart 1961, s. 27.<br \/>[7]\u00a0 K. Marx, Selected Writings, ed. D. McLellan, Oxford 1977, s.64.<br \/>[8]\u00a0 K. Marx, Selected Writings, s. 164.<br \/>[9]\u00a0 Ibid.<br \/>[10]\u00a0 K. Marx, Selected Writings, s. 169.<br \/>[11]\u00a0 K. Marx, Selected Writings, s. 176.<br \/>[12]\u00a0 K. Marx, Selected Writings, s. 164.<br \/>[13]\u00a0 Bak.: J. Mepham, &#8220;The Theory of Ideology in Capital&#8221;, Issues in Marxist Philosophy i\u00e7inde, ed. J. Mepham ve D. H. Ruben, Brington 1979, ss. 143.<br \/>[14]\u00a0 K. Marx, Capital, C. 3, s. 209.<br \/>[15]\u00a0 K. Marx, Selected Writings, s. 455.<br \/>[16]\u00a0 K. Marx, Selected Writings, s.164.<br \/>[17]\u00a0 K. Marx, Selected Writings, s. 389.<br \/>[18]\u00a0 K. Marx, Selected Writings, s.172.<br \/>[19]\u00a0 K. Marx, Selected Writings, s. 389.<br \/>[20]\u00a0 K. Marx, Theories of Surplas Value, C. i, s. 285.<br \/>[21]\u00a0 \u00d6zellikle bak.: M. Seliger, The Marxist Conception of Ideology, Cambridge 1977, ss. 28 vd.<br \/>[22]\u00a0 K. Marx, F. Engels, Selected Correspondence, s. 459.<br \/>[23]\u00a0 Bak.: L. Colletti, &#8220;Marxism and the Dialectic&#8221;, New Left Review, C. 93, 1975.<br \/>[24]\u00a0 B. Parekh, Marx&#8217;s Theory of Ideology, London 1983, s. 219.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>1- Kavram\u0131n Geli\u015fimi \u0130deoloji t\u00fcm sosyal bilimlerin en belirsiz kavram\u0131d\u0131r; \u00e7\u00fcnk\u00fc, en temel fikirlerimizin dayanaklar\u0131n\u0131 ve ge\u00e7erliliklerini sorgular. B\u00f6yle oldu\u011fu i\u00e7in de zorunlu olarak, tart\u0131\u015fmal\u0131, yani tam da tan\u0131m\u0131nda (ve bu y\u00fczden uygulan\u0131\u015f\u0131nda), akut bir kar\u015f\u0131tl\u0131k bulunan bir kavramd\u0131r.[1] Baz\u0131 \u00f6nemli istisnalara ra\u011fmen, ideoloji kelimesi a\u015fa\u011f\u0131lay\u0131c\u0131 \u00e7a\u011fr\u0131\u015f\u0131mlarla y\u00fckl\u00fcd\u00fcr. \u0130deoloji, nadiren bizim, ama \u00e7o\u011funlukla \u00f6tekinin d\u00fc\u015f\u00fcncesidir.Kendi [&hellip;]<\/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-2887","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-marksizm"},"yoast_head":"<!-- This site is optimized with the Yoast SEO Premium plugin v24.9 (Yoast SEO v24.9) - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>\u0130deoloji t\u00fcm sosyal bilimlerin en belirsiz kavram\u0131d\u0131r | \u0130deoloji - David McLellan - 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\/12\/20\/ideoloji-tum-sosyal-bilimlerin-en-belirsiz-kavramidir-ideoloji-david-mclellan\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u0130deoloji t\u00fcm sosyal bilimlerin en belirsiz kavram\u0131d\u0131r | \u0130deoloji - David McLellan\" \/>\n<meta property=\"og:description\" content=\"1- Kavram\u0131n Geli\u015fimi \u0130deoloji t\u00fcm sosyal bilimlerin en belirsiz kavram\u0131d\u0131r; \u00e7\u00fcnk\u00fc, en temel fikirlerimizin dayanaklar\u0131n\u0131 ve ge\u00e7erliliklerini sorgular. 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