{"id":2904,"date":"2009-12-22T12:15:40","date_gmt":"2009-12-22T09:15:40","guid":{"rendered":"http:\/\/localhost\/wordpress\/2009\/12\/22\/1-nci-bolum-1-nci-ders-marksist-diyalektik-yontemin-incelenmesi\/"},"modified":"2009-12-22T12:15:40","modified_gmt":"2009-12-22T09:15:40","slug":"1-nci-bolum-1-nci-ders-marksist-diyalektik-yontemin-incelenmesi","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2009\/12\/22\/1-nci-bolum-1-nci-ders-marksist-diyalektik-yontemin-incelenmesi\/","title":{"rendered":"1 NC\u0130 B\u00d6L\u00dcM – 1 NC\u0130 DERS – MARKS\u0130ST D\u0130YALEKT\u0130K Y\u00d6NTEM\u0130N \u0130NCELENMES\u0130"},"content":{"rendered":"

B\u0130R\u0130NC\u0130 B\u00d6L\u00dcM | MARKS\u0130ST D\u0130YALEKT\u0130K Y\u00d6NTEM\u0130N \u0130NCELENMES\u0130<\/p>\n

<\/strong>B\u0130R\u0130NC\u0130 DERS | D\u0130YALEKT\u0130K Y\u00d6NTEM<\/p>\n

I .\u00a0\u00a0\u00a0\u00a0\u00a0 Y\u00f6ntem Nedir?
II .\u00a0\u00a0\u00a0 Metafizik Y\u00f6ntem
a) Nitelikleri
b) Tarihsel Anlam\u0131
III .\u00a0\u00a0 Diyalektik Y\u00f6ntem
a) Nitelikleri
b) Tarihsel Olu\u015fumu
IV .\u00a0\u00a0\u00a0 Formel Mant\u0131k ve Diyalektik Mant\u0131k<\/p>\n

“D\u0130YALEKT\u0130K materyalizm denmesinin nedeni, do\u011fa olaylar\u0131n\u0131 ele al\u0131\u015f bi\u00e7imi, ara\u015ft\u0131rma ve tan\u0131ma y\u00f6ntemi diyalektik, ve do\u011fa olaylar\u0131n\u0131 yorumlay\u0131\u015f\u0131 ve anlay\u0131\u015f\u0131, teorisi materyalist oldu\u011fu i\u00e7indir.”[1]<\/p>\n

I. Y\u00d6NTEM NED\u0130R?<\/strong><\/p>\n

“Y\u00f6ntem”den, bir amaca var\u0131lan yol anla\u015f\u0131l\u0131r. Descartes, Spinoza, Hegel gibi en b\u00fcy\u00fck filozoflar, y\u00f6ntem sorununu \u00f6zenle incelemi\u015flerdi; \u00e7\u00fcnk\u00fc, onlar, ger\u00e7e\u011fe varman\u0131n en usa-uygun yolunu bulmay\u0131 kendilerine i\u015f edinmi\u015flerdi. Marksistler, anl\u0131k ve aldat\u0131c\u0131 g\u00f6r\u00fcn\u00fc\u015flerin \u00f6tesindeki ger\u00e7e\u011fe do\u011frudan bakmak isterler; bu y\u00fczden, y\u00f6ntemin onlar i\u00e7in (sayfa 43) \u00e7ok b\u00fcy\u00fck bir \u00f6nemi vard\u0131r. Yaln\u0131z bir tek bilimsel y\u00f6ntem, d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc, devrimci bir eylemi, bilimsel d\u00fcnya anlay\u0131\u015f\u0131 i\u00e7inde olu\u015fturmak olana\u011f\u0131n\u0131 sa\u011flar.
Diyalektik, materyalist bir d\u00fcnya anlay\u0131\u015f\u0131na tam\u0131tam\u0131na uygun gelen tek y\u00f6ntem, i\u015fte bu y\u00f6ntemdir.
Bu incelemenin \u00f6n\u00fcm\u00fczdeki alt\u0131 dersini diyalektik y\u00f6nteme ay\u0131raca\u011f\u0131z. Ama, kendimizi, \u00f6zet niteli\u011finde bir ba\u015flang\u0131\u00e7la bu i\u015fe haz\u0131rlamam\u0131z uygun olur. Diyalektik y\u00f6ntem (bilimsel olan) ile metafizik y\u00f6ntem (bilimsel olmayan) aras\u0131nda bir kar\u015f\u0131la\u015ft\u0131rma, bunu kolayla\u015ft\u0131racakt\u0131r.<\/p>\n

II. METAF\u0130Z\u0130K Y\u00d6NTEM<\/strong><\/p>\n

a) Nitelikleri..<\/p>\n

Bir \u00e7ift sar\u0131 ayakkab\u0131 sat\u0131n ald\u0131k. Belli bir s\u00fcre sonunda, bir\u00e7ok tamirden taban ve topuk pen\u00e7esinden, yamaland\u0131ktan vb. sonra, art\u0131k bunlar\u0131n ayn\u0131 olmad\u0131\u011f\u0131n\u0131n fark\u0131na varmaks\u0131z\u0131n, hala “sar\u0131 ayakkab\u0131lar\u0131m\u0131 giyece\u011fim” deriz. Ama biz, ayakkab\u0131lar\u0131m\u0131z\u0131n ans\u0131z\u0131n de\u011fi\u015fmesini \u00f6nemsemiyoruz, onlar\u0131, hi\u00e7 de\u011fi\u015fmemi\u015f olarak, ayn\u0131s\u0131 olarak kabul ediyoruz.
Bu \u00f6rnek, metafizik y\u00f6ntemin ne oldu\u011funu anlamam\u0131za yard\u0131m edecektir. B\u00f6yle bir y\u00f6ntem, Engels’in deyi\u015fiyle \u015feyleri “kesin bi\u00e7imleriyle”, de\u011fi\u015fmez olarak “meydana gelmi\u015f gibi”[2] kabul eder. Hareket, ve bunun sonucu olarak, de\u011fi\u015fmenin nedenleri de, bu y\u00f6ntemin dikkatinden ka\u00e7ar.
Metafizi\u011fin tarihsel bir incelemesini yapsayd\u0131k, bu inceleme, kendisi i\u00e7in yeterli olmayan g\u00f6steri\u015fsiz bir \u00e7ift ayakkab\u0131y\u0131 \u00e7ok gerilerde b\u0131rak\u0131rd\u0131. K\u0131saca belirtelim ki, “metafizik” s\u00f6zc\u00fc\u011f\u00fc, Yunanca, \u00f6tesi diye yorumlanabilen meta ve do\u011fa bilimi demek olan fizik s\u00f6zlerinden gelir. Metafizi\u011fin konusu (\u00f6zellikle Aristoteles’te), do\u011fan\u0131n \u00f6tesinde bulunan varl\u0131\u011f\u0131n incelenmesidir. Do\u011fa, hareket halinde oldu\u011fu halde; do\u011fa\u00f6tesi (sayfa 44) varl\u0131k (do\u011fa\u00fcst\u00fc varl\u0131k), de\u011fi\u015fmez ve sonsuzdur. Baz\u0131lar\u0131 bu varl\u0131\u011fa tanr\u0131 derler, baz\u0131lar\u0131 ise Mutlak, vb… Yaln\u0131zca bilime dayanan materyalistler, bu varl\u0131\u011f\u0131n imgesel oldu\u011funu kabul ederler (9. derse bak\u0131n\u0131z). Ama eski Yunanl\u0131lar, hareketi a\u00e7\u0131klayamad\u0131klar\u0131 i\u00e7in, baz\u0131 Yunan filozoflar\u0131, hareket halindeki do\u011fan\u0131n da \u00f6tesine bir sonsuz ilke koymak zorunda kald\u0131lar.
\u015eu halde metafizik y\u00f6ntemden s\u00f6zederken, hareketin ve de\u011fi\u015fmenin ger\u00e7e\u011fini bilmeyen ya da bilmezlikten gelen bir y\u00f6ntemi anl\u0131yoruz. Ayakkab\u0131lar\u0131m\u0131z\u0131n art\u0131k ayn\u0131 ayakkab\u0131lar olmad\u0131klar\u0131n\u0131 g\u00f6rmemek, metafizik bir tutumdur. Metafizik, durgunluk yarar\u0131na hareketi, \u00f6zde\u015flik yarar\u0131na de\u011fi\u015fmeyi bilmez. “G\u00fcne\u015f alt\u0131nda yeni hi\u00e7bir \u015fey yoktur” der. Kapitalizmin sonsuz oldu\u011funa, kapitalizmin insanlarda olu\u015fturdu\u011fu ya da s\u00fcrd\u00fcrd\u00fc\u011f\u00fc k\u00f6t\u00fcl\u00fcklerin ve kusurlar\u0131n (ahlak bozuklu\u011funun, bencilli\u011fin, hunharl\u0131\u011f\u0131n vb.) her zaman varolacaklar\u0131na inanmak, metafizik\u00e7i gibi uslamlamakt\u0131r. Metafizik\u00e7i, hayalinde, sonsuz, yani de\u011fi\u015fmez bir insan canland\u0131r\u0131r.
Ni\u00e7in? \u00c7\u00fcnk\u00fc, metafizik\u00e7i, insan\u0131, \u00e7evresinden, toplumdan ay\u0131r\u0131r. Der ki: “Bir yanda insan, \u00f6te yanda toplum. Kapitalist toplumu y\u0131k\u0131yorsunuz, sosyalist bir toplumu kuracaks\u0131n\u0131z. Ya sonra? \u0130nsan, insan kalacakt\u0131r.” Burada metafizi\u011fin bir ikinci \u00e7izgisini yakal\u0131yoruz: Metafizik, ger\u00e7ekte birbirinden ayr\u0131lmaz olan\u0131, keyfi olarak ay\u0131r\u0131yor. \u0130nsan, ger\u00e7ekte, toplumlar\u0131n tarihinin bir \u00fcr\u00fcn\u00fcd\u00fcr: \u0130nsan, toplumun d\u0131\u015f\u0131nda de\u011fildir, ancak, toplumdad\u0131r. Metafizik y\u00f6ntem, ger\u00e7ekte birlik olan\u0131 ay\u0131r\u0131r. \u015eeyleri kesin [de\u011fi\u015fmez] olarak s\u0131n\u0131fland\u0131r\u0131r. \u00d6me\u011fin der ki: siyaset burada, sendika orada. Ku\u015fkusuz siyaset ve sendika iki ayr\u0131 \u015feydir. Ama ya\u015fam deneyimi bize g\u00f6steriyor ki, siyaset ile sendika, birbirlerinden \u00e7ok az ayr\u0131l\u0131r. Sendikada olup bitenler siyaset \u00fczerinde de etki yapar; ve tersine, siyasal eylemin de (devlet, partiler, se\u00e7imler, vb.) sendika \u00fczerinde bir kar\u015f\u0131 etkisi vard\u0131r.
B\u00f6lmelere ay\u0131rma, metafizik\u00e7iyi, her durumda \u015f\u00f6yle uslamlamaya g\u00f6t\u00fcr\u00fcr: “Bir \u015fey, ya budur, ya \u015fudur. Ayn\u0131 zamanda (sayfa 45) hem bu hem \u015fu olamaz.” \u00d6rnek: Demokrasi diktat\u00f6rl\u00fck de\u011fildir; diktat\u00f6rl\u00fck demokrasi de\u011fildir. \u00d6yleyse, bir devlet, ya demokrasidir, ya diktat\u00f6rl\u00fckt\u00fcr. Peki ya\u015fam bize ne \u00f6\u011fretiyor? Ya\u015fam, bize bir ve ayn\u0131 devletin ayn\u0131 zamanda hem diktat\u00f6rl\u00fck, hem demokrasi olabilece\u011fini \u00f6\u011fretiyor. Burjuva devlet, (\u00f6rne\u011fin Birle\u015fik Devletler’de) b\u00fct\u00fcn haklara, b\u00fct\u00fcn iktidara sahip olan bir b\u00fcy\u00fck para sahipleri az\u0131nl\u0131\u011f\u0131 i\u00e7in demokrasidir; \u00e7o\u011funluk \u00fczerinde, ancak aldat\u0131c\u0131 haklar\u0131 olan k\u00fc\u00e7\u00fck insanlar \u00fczerinde diktat\u00f6rl\u00fckt\u00fcr. Halk devleti (\u00f6rne\u011fin \u00c7in’de), halk d\u00fc\u015fmanlar\u0131na kar\u015f\u0131, devrimci zaferin iktidardan uzakla\u015ft\u0131rd\u0131\u011f\u0131 s\u00f6m\u00fcr\u00fcc\u00fc az\u0131nl\u0131k i\u00e7in bir diktat\u00f6rl\u00fckt\u00fcr; b\u00fcy\u00fck \u00e7o\u011funluk i\u00e7in, ezilmekten kurtulmu\u015f emek\u00e7iler i\u00e7in demokrasidir.
K\u0131sacas\u0131, metafizik\u00e7i, \u015feyleri kesin (de\u011fi\u015fmez) olarak tan\u0131mlad\u0131\u011fi i\u00e7in (\u015feyler ne iseler \u00f6yle kalacaklard\u0131r!), ve birbirlerinden \u00f6zenle ay\u0131rd\u0131\u011f\u0131 i\u00e7in, onlar\u0131, tamamen uzla\u015fmaz olarak birbirinin kar\u015f\u0131s\u0131na koyar. \u0130ki kar\u015f\u0131t\u0131n ayn\u0131 zamanda olamayaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcr. Bir varl\u0131k ya canl\u0131d\u0131r, ya \u00f6l\u00fcd\u00fcr, der. Bir varl\u0131\u011f\u0131n ayn\u0131 zamanda hem canl\u0131, hem \u00f6l\u00fc olabilmesi, ona anla\u015f\u0131lmaz g\u00f6r\u00fcn\u00fcr: bununla birlikte, \u00f6me\u011fin, insan bedeninde, her an yeni h\u00fccreler, \u00f6lmekte olan h\u00fccrelerin yerlerini al\u0131rlar: bedenin ya\u015fam\u0131, a\u00e7\u0131k\u00e7a bu kar\u015f\u0131t g\u00fc\u00e7ler aras\u0131ndaki s\u00fcrekli bir sava\u015f\u0131md\u0131r.
De\u011fi\u015fmenin reddi, ayr\u0131lmaz olan\u0131n ayr\u0131lmas\u0131, kar\u015f\u0131tlar\u0131n sistemli olarak d\u0131\u015ftalanmas\u0131, i\u015fte metafizik y\u00f6ntemin \u00e7izgileri bunlard\u0131r. Bunlar\u0131, \u00f6n\u00fcm\u00fczdeki derslerde, diyalektik y\u00f6ntemin \u00f6zelliklerini belirleyen \u00e7izgilerin kar\u015f\u0131s\u0131na koyarak daha yak\u0131ndan inceleme olana\u011f\u0131n\u0131 bulaca\u011f\u0131z. Ama, daha \u015fimdiden, ger\u00e7e\u011fin ara\u015ft\u0131r\u0131lmas\u0131na ve yery\u00fcz\u00fcnde eyleme gelince, metafizik y\u00f6ntemin tehlikelerini sezebiliriz. Metafizik, ger\u00e7e\u011fin s\u00fcrekli de\u011fi\u015fen \u00f6z\u00fcn\u00fc, ka\u00e7\u0131n\u0131lmaz olarak, unutur: Sonsuz derecede zengin olan bu ger\u00e7e\u011fin bir tek g\u00f6r\u00fcn\u00fcm\u00fc ile her kar\u015f\u0131la\u015ft\u0131\u011f\u0131nda, onu g\u00f6rmek istemez, ve b\u00fct\u00fcn\u00fc k\u0131s\u0131mlar\u0131ndan birine, b\u00fct\u00fcn orman\u0131 onu olu\u015fturan a\u011fa\u00e7lardan birine g\u00f6t\u00fcrmek istemez. Diyalekti\u011fin yapt\u0131\u011f\u0131 gibi, kendini ger\u00e7e\u011fe uydurmaz, ama canl\u0131 ger\u00e7e\u011fi kendi \u00f6l\u00fc \u00e7er\u00e7eveleri (sayfa 46) i\u00e7ine hapsolmaya zorlar. Ba\u015far\u0131s\u0131zl\u0131\u011fa mahkum bir \u00e7aba.
Eski bir Yunan efsanesi, Procrust adl\u0131 bir haydudun k\u00f6t\u00fcl\u00fcklerini anlat\u0131r: Bu haydut kurbanlar\u0131n\u0131 bir yata\u011fa yat\u0131r\u0131rm\u0131\u015f. E\u011fer kurban\u0131 yata\u011fa s\u0131\u011fmayacak kadar b\u00fcy\u00fckse, haydut, onun bacaklar\u0131n\u0131 yata\u011f\u0131n boyuna g\u00f6re keser; e\u011fer kurban\u0131n boyu yataktan k\u00fc\u00e7\u00fckse, ayaklar\u0131n\u0131 gererek uzat\u0131rm\u0131\u015f… \u0130\u015fte metafizik de ger\u00e7ekleri b\u00f6yle bask\u0131 alt\u0131nda tutar. Ama ger\u00e7ekler inat\u00e7\u0131d\u0131rlar.<\/p>\n

b) Tarihsel anlam\u0131.<\/p>\n

Hareket halindeki nesneleri \u00e7izmeyi bilmeden, \u00f6nce onlar\u0131 hareketsiz \u00e7izmeyi \u00f6\u011frenmek gerekir. Bu, biraz da insanl\u0131\u011f\u0131n tarihidir. \u0130nsanl\u0131k, hen\u00fcz diyalektik bir y\u00f6ntemi \u00f6z\u00fcmleyebilecek d\u00fczeyde olmad\u0131\u011f\u0131 zamanlarda, metafizik y\u00f6ntem ona b\u00fcy\u00fck hizmetlerde bulundu.
“Hegel”in ‘metafizik’ y\u00f6ntem dedi\u011fi, verilmi\u015f ve de\u011fi\u015fmez nesneler olarak d\u00fc\u015f\u00fcn\u00fclen \u015feylerin incelenmesiyle u\u011fra\u015fmay\u0131 ye\u011fleyen ve kal\u0131nt\u0131lar\u0131 h\u00e2l\u00e2 zihinlere musallat olan eski ara\u015ft\u0131rma ve d\u00fc\u015f\u00fcnme y\u00f6nteminin do\u011frulu\u011fu, zaman\u0131nda, tarihsel olarak ortaya \u00e7\u0131km\u0131\u015ft\u0131r. S\u00fcre\u00e7leri [yani hareketleri ve d\u00f6n\u00fc\u015f\u00fcmleri] incelemeden \u00f6nce \u015feyleri incelemek gerekiyordu. Bir \u015feyde olu\u015fmu\u015f de\u011fi\u015fiklikleri g\u00f6zlemlemeden \u00f6nce \u015fu ya da bu \u015feyin ne oldu\u011funu bilmek gerekiyordu. Ve bu, do\u011fa bilimlerinde de b\u00f6yle oldu. \u015feyleri, kesin bi\u00e7imleriyle olu\u015fmu\u015f \u015feyler olarak ele alan eski metafizik, \u00f6l\u00fc ve canl\u0131 \u015feyleri kesin bi\u00e7imleriyle olu\u015fmu\u015f olarak inceleyen bir do\u011fa biliminin \u00fcr\u00fcn\u00fc idi.”[3]
Ba\u015flang\u0131c\u0131nda do\u011fa bilimi ba\u015fka t\u00fcrl\u00fc davranamazd\u0131. \u0130lkin, canl\u0131 t\u00fcrleri tan\u0131mak, onlar\u0131 \u00f6zenle birbirlerinden ay\u0131rdetmek, s\u0131n\u0131fland\u0131rmak gerekiyordu: bir bitki bir hayvan de\u011fildir, bir hayvan bir bitki de\u011fildir vb.. Fizikte de gene ayn\u0131: birbirine kar\u0131\u015ft\u0131rma tehlikesi kar\u015f\u0131s\u0131nda ilkin \u0131s\u0131y\u0131, \u0131\u015f\u0131\u011f\u0131, (sayfa 47) k\u00fctleyi iyice ay\u0131rmak, ba\u015flang\u0131\u00e7 i\u00e7in en basit olaylar\u0131n incelenmesine kendini vermek gerekiyordu. Bu y\u00fczdendir ki, bilim, \u00e7ok uzun bir s\u00fcre hareketi \u00e7\u00f6z\u00fcmleyememi\u015ftir. Bilim as\u0131l \u00f6nemi dinginli\u011fe verdi. Sonra, (Galilei ve Descartes’la birlikte) hareketin bilimsel olarak incelenmesine s\u0131ra gelince, ilkin hareketin en basit, en anla\u015f\u0131l\u0131r bi\u00e7imiyle (yer de\u011fi\u015ftirme) yetinildi.
Ama, bilimlerin ilerlemeleri, onlar\u0131 metafizi\u011fin \u00e7er\u00e7evelerini k\u0131rmaya g\u00f6t\u00fcr\u00fcyordu.
“Ama, bu inceleme tarz\u0131, kesin bir ilerlemenin, yani bizzat do\u011fan\u0131n ba\u011fr\u0131nda bu \u015feylerde olu\u015fan de\u011fi\u015fmelerin sistemli bir bi\u00e7imde incelenmesine ge\u00e7i\u015fin olanaklar\u0131 yarat\u0131l\u0131ncaya kadar geli\u015fti\u011fi zaman, i\u015fte o anda felsefe alan\u0131nda da eski metafizi\u011fin \u00f6l\u00fcm \u00e7anlar\u0131 \u00e7almaya ba\u015flad\u0131.”[4]<\/p>\n

III. D\u0130YALEKT\u0130K Y\u00d6NTEM<\/strong><\/p>\n

a) Nitelikleri..<\/p>\n

“Diyalektik, tersine, bununla yetinmez; o \u015feyleri ve kavramlar\u0131, zincirlenmeleri, kar\u015f\u0131l\u0131kl\u0131 ba\u011flant\u0131lar\u0131, kar\u015f\u0131l\u0131kl\u0131 etkileri ve bundan kaynaklanan de\u011fi\u015fiklikleri, do\u011fu\u015flar\u0131, geli\u015fmeleri ve yokolu\u015flar\u0131 i\u00e7inde g\u00f6z\u00f6n\u00fcnde tutar.”[5]
Bu y\u00fczdendir ki, diyalektik, her noktada metafizi\u011fe kar\u015f\u0131d\u0131r. Diyalektik, ne dinginli\u011fi, ne de ger\u00e7e\u011fin \u00e7e\u015fitli g\u00f6r\u00fcn\u00fcmleri aras\u0131ndaki ayr\u0131m\u0131 kabul etmedi\u011fi i\u00e7in de\u011fil. Ama diyalektik, dinginlikte, ger\u00e7e\u011fin g\u00f6reli bir y\u00f6n\u00fcn\u00fc g\u00f6r\u00fcr, oysa hareket mutlakt\u0131r; diyalektik b\u00fct\u00fcn ayr\u0131mlar\u0131n da g\u00f6reli oldu\u011funu kabul eder, \u00e7\u00fcnk\u00fc, ger\u00e7ekte her \u015fey \u015fu ya da bu bi\u00e7imde birbirine ba\u011fl\u0131d\u0131r, her \u015fey, aralar\u0131nda birbirini etkileme durumundad\u0131r. Biz a\u015fa\u011f\u0131da, alt\u0131nc\u0131 derste, diyalekti\u011fin yasalar\u0131n\u0131 inceleyece\u011fiz.
Hareketi (yaln\u0131z basit bir yer de\u011fi\u015ftirmeyi de\u011fil, s\u0131v\u0131 olan (sayfa 48) suyun, su buhar\u0131 olarak gaz haline ge\u00e7i\u015fi gibi durum de\u011fi\u015ftirmelerini de), b\u00fct\u00fcn bi\u00e7imleriyle dikkate alan diyalektik, hareketi, kar\u015f\u0131tlar\u0131n sava\u015f\u0131m\u0131 olarak a\u00e7\u0131klar. Bu, diyalekti\u011fin en \u00f6nemli yasas\u0131d\u0131r (5, 6 ve 7. derslerimizi buna ay\u0131raca\u011f\u0131z). Metafizik\u00e7i, kar\u015f\u0131tlar\u0131 tecrit eder, sistematik olarak ba\u011fda\u015fmaz kabul eder. Diyalektik, kar\u015f\u0131tlar\u0131n biri olmadan \u00f6tekinin de olamayaca\u011f\u0131n\u0131 ve her hareketin, her de\u011fi\u015fikli\u011fin, her bi\u00e7im de\u011fi\u015ftirmenin, kar\u015f\u0131tlar\u0131n sava\u015f\u0131m\u0131yla a\u00e7\u0131kland\u0131\u011f\u0131n\u0131 ortaya koyar. Bu dersin II. kesiminde bedenin ya\u015fam\u0131n\u0131n ya\u015fam g\u00fc\u00e7leri ile \u00f6l\u00fcm g\u00fc\u00e7leri aras\u0131ndaki s\u00fcrekli sava\u015f\u0131m\u0131n \u00fcr\u00fcn\u00fc oldu\u011funu, ya\u015fam\u0131n durmaks\u0131z\u0131n \u00f6l\u00fcme kar\u015f\u0131 zafer kazand\u0131\u011f\u0131n\u0131, \u00f6l\u00fcm\u00fcn durmaks\u0131z\u0131n bu zaferi elde etmeye u\u011fra\u015ft\u0131\u011f\u0131n\u0131 belirtmi\u015ftik.
“… her organik varl\u0131k, her an, hem ayn\u0131, hem ayn\u0131-olmayan \u015feydir; her an, yabanc\u0131 maddeleri \u00f6z\u00fcmler ve ba\u015fka yabanc\u0131 maddeleri d\u0131\u015far\u0131 atar, her an v\u00fccudundaki h\u00fccreler yokolur ve yeni h\u00fccreler olu\u015fur: az\u00e7ok uzun bir zaman sonunda, bu v\u00fccudun maddesi tamamen yenilenir, ba\u015fka madde atomlar\u0131 ile de\u011fi\u015ftirilir; \u00f6yle ki, her organik varl\u0131k hem hi\u00e7 de\u011fi\u015fmez, hem de bir ba\u015fkas\u0131d\u0131r. \u015eeylere biraz yak\u0131ndan bak\u0131nca, bir \u00e7eli\u015fkinin, olumlu ve olumsuz gibi iki kutbunun, kar\u015f\u0131t olduklar\u0131 kadar ayr\u0131lmaz da olduklar\u0131n\u0131 ve b\u00fct\u00fcn antitez de\u011ferlerine kar\u015f\u0131n, kar\u015f\u0131l\u0131kl\u0131 olarak birbirlerine kar\u0131\u015ft\u0131klar\u0131n\u0131; ayn\u0131 bi\u00e7imde, neden ve sonucun, ancak \u00f6zel bir duruma uyguland\u0131klar\u0131nda ge\u00e7erli\u011fi bulunan kavramlar olduklar\u0131n\u0131, ama bu \u00f6zel durumu, d\u00fcnyan\u0131n b\u00fct\u00fcn\u00fc ile genel ba\u011flant\u0131s\u0131 i\u00e7inde d\u00fc\u015f\u00fcnmeye ba\u015flad\u0131\u011f\u0131m\u0131z andan ba\u015flayarak, bu kavramlar\u0131n, neden ve sonu\u00e7lar\u0131n s\u00fcrekli olarak g\u00f6rev de\u011fi\u015ftirdikleri, \u015fimdi ya da burada sonu\u00e7 olan\u0131n, ba\u015fka yerde ya da daha sonra neden, ve vice versa durumuna geldi\u011fi, evrensel kar\u015f\u0131l\u0131kl\u0131 etki g\u00f6r\u00fcn\u00fcm\u00fc i\u00e7inde birle\u015ftiklerini, birbirlerine d\u00f6n\u00fc\u015ft\u00fcklerini de g\u00f6r\u00fcr\u00fcz.”[6](sayfa 49)
Toplum i\u00e7in de durum ayn\u0131d\u0131r: kar\u015f\u0131tlar\u0131n sava\u015f\u0131m\u0131n\u0131n toplum i\u00e7inde s\u0131n\u0131f sava\u015f\u0131m\u0131 bi\u00e7iminde bulundu\u011funu g\u00f6rece\u011fiz. Bundan ba\u015fka, d\u00fc\u015f\u00fcncenin devindiricisi de, kar\u015f\u0131tlar\u0131n sava\u015f\u0131m\u0131d\u0131r (alt\u0131nc\u0131 dersin III. kesimine bak\u0131n\u0131z).<\/p>\n

b) Tarihsel olu\u015fumu.<\/p>\n

Diyalekti\u011fin ilk tasla\u011f\u0131n\u0131 yapmak onuru, Yunan filozoflar\u0131n\u0131nd\u0131r. Onlar, do\u011fay\u0131 bir b\u00fct\u00fcn olarak anl\u0131yorlard\u0131. Herakleitos, bu b\u00fct\u00fcn\u00fcn durum de\u011fi\u015ftirdi\u011fini \u00f6\u011fretiyordu: biz, hi\u00e7bir zaman ayn\u0131 \u0131rmaka girmiyoruz, diyordu. Yunan filozoflar\u0131nda \u00f6zellikle sava\u015f\u0131m\u0131n verimlili\u011fini \u00f6nemle belirten Platon’da kar\u015f\u0131tlar\u0131n sava\u015f\u0131m\u0131 b\u00fcy\u00fck bir yer tutar: kar\u015f\u0131tlar birbirlerini do\u011fururlar.[7] Diyalektik s\u00f6z\u00fc, do\u011frudan do\u011fruya Yunancadan gelir: dialegein tart\u0131\u015fmak; kar\u015f\u0131t fikirlerin sava\u015f\u0131m\u0131n\u0131 ifade eder.
\u00c7a\u011fda\u015f d\u00f6nemin en g\u00fc\u00e7l\u00fc filozoflar\u0131nda, \u00f6zellikle Descartes ve Spinoza’da en parlak diyalektik uslamlama \u00f6meklerini buluruz.
Ama, diyalektik y\u00f6ntemi ilk kez, dahice ifade edecek olan, b\u00fcy\u00fck Alman filozofu Hegel’dir (1770-1831); Hegel’in yap\u0131t\u0131, hemen Frans\u0131z Devrimini izleyen d\u00f6nemde geli\u015fip ortaya \u00e7\u0131kacakt\u0131r. Fransa’da, kendisinin sonsuz oldu\u011funa inanan feodal toplumu ala\u015fa\u011f\u0131 ederek zafere ula\u015fan burjuva devrimin hayran\u0131 olan Hegel, fikirler alan\u0131nda da buna benzer bir devrim yapar; metafizi\u011fi ve onun sonsuz ger\u00e7eklerini taht\u0131ndan indirir. Ger\u00e7ek, her olgunun ilk nedenlerinin bir dermesi de\u011fildir. Tarihsel bir s\u00fcre\u00e7tir, bilginin alt derecelerinden \u00fcst derecelerine ge\u00e7i\u015ftir. Ger\u00e7e\u011fin hareketi, ancak kendi \u00f6z sonu\u00e7lar\u0131n\u0131 durmadan ele\u015ftirmek ve onlar\u0131 a\u015fmak ko\u015fuluyla ilerleyebilen bilimin kendi hareketidir. Ve b\u00f6ylece g\u00f6r\u00fcyoruz ki, Hegel’e g\u00f6re her d\u00f6n\u00fc\u015f\u00fcm\u00fc olu\u015fturan \u015fey, kar\u015f\u0131tlar\u0131n sava\u015f\u0131m\u0131d\u0131r.
Bununla birlikte Hegel, idealistti. Yani, ona g\u00f6re, do\u011fa (sayfa 50) ve insan tarihi yarat\u0131lmam\u0131\u015f Fikrin (Id\u00e9e) kendini g\u00f6stermesinden, a\u00e7\u0131\u011fa vurmas\u0131ndan ba\u015fka bir \u015fey de\u011fildir. Demek ki, hegelci diyalektik salt tinsel alanda kal\u0131r.
Marx (ki, \u00f6nce Hegel’in \u00f6\u011fretilisi olmu\u015ftu), diyalektikte tek bilimsel y\u00f6ntemi tan\u0131may\u0131 bildi. Ama, ayn\u0131 zamanda materyalist olarak, onu do\u011fru koymay\u0131 da bildi: Maddi evreni Fikrin bir \u00fcr\u00fcn\u00fc sayan idealist d\u00fcnya anlay\u0131\u015f\u0131n\u0131 reddeden Marx, diyalekti\u011fin yasalar\u0131n\u0131n maddi d\u00fcnyan\u0131n yasalar\u0131 oldu\u011funu, ve d\u00fc\u015f\u00fcncenin diyalektik olu\u015funun insanlar\u0131n bu d\u00fcnyan\u0131n yabanc\u0131s\u0131 olmamalar\u0131ndan, bu d\u00fcnyaya kat\u0131lm\u0131\u015f ve onun par\u00e7as\u0131 olmalar\u0131ndan ileri geldi\u011fini anlad\u0131.
“Hegel’de, diyor Marx’\u0131n dostu ve u\u011fra\u015f arkada\u015f\u0131 Engels, do\u011fada ve tarihte kendini g\u00f6steren diyalektik geli\u015fme, yani zikzak halindeki b\u00fct\u00fcn hareketler ve b\u00fct\u00fcn ani geri \u00e7ekilmeler boyunca kendini ortaya \u00e7\u0131karan a\u015fa\u011f\u0131dan yukar\u0131ya do\u011fru ilerlemenin nedensel zincirleni\u015fi, demek ki, Fikrin b\u00fct\u00fcn sonsuzluk boyunca nerede oldu\u011fu bilinmeyen, ama her halde, d\u00fc\u015f\u00fcnen her insan beyninden ba\u011f\u0131ms\u0131z olarak s\u00fcregiden \u00f6zerk hareketinin kopyas\u0131d\u0131r ancak. \u0130\u015fte \u00e7\u0131kar\u0131l\u0131p at\u0131lmas\u0131 s\u00f6zkonusu olan, bu ideolojik tersy\u00fcz olma durumuydu. Biz yeniden beynimizin d\u00fc\u015f\u00fcncelerini, onlar\u0131 Mutlak Fikrin \u015fu ya da bu derecede yans\u0131lar\u0131 olarak, ger\u00e7ek nesneler sayaca\u011f\u0131m\u0131z yerde, onlar\u0131 materyalist a\u00e7\u0131dan nesnelerin yans\u0131lar\u0131 olarak kavrad\u0131k. Bundan \u00f6t\u00fcr\u00fc, diyalektik, d\u0131\u015f d\u00fcnya i\u00e7in oldu\u011fu kadar insan d\u00fc\u015f\u00fcncesi i\u00e7in de hareketin genel yasalar\u0131n\u0131n temelde \u00f6zde\u015f olan ama ifadede birbirinden ayr\u0131lan, insan beyni onlar\u0131 bilin\u00e7li olarak uygulayabildi\u011fi halde, do\u011fada ve \u015fimdiye dek b\u00fcy\u00fck b\u00f6l\u00fcm\u00fcyle insan\u0131n tarihinde de bu yasalar\u0131n yaln\u0131z bilin\u00e7siz olarak g\u00f6r\u00fcn\u00fc\u015fte sonsuz bir dizi raslant\u0131lar i\u00e7inde d\u0131\u015f zorunluluk bi\u00e7iminde kendilerine yola\u00e7malar\u0131 anlam\u0131nda birbirinden ayr\u0131lan iki yasalar dizisinin bilimine indirgeniyordu. Ama bu yolda Fikrin kendisinin diyalekti\u011fi ger\u00e7ek d\u00fcnyan\u0131n diyalektik hareketinin yaln\u0131zca basit bir bilin\u00e7li yans\u0131s\u0131 haline geldi ve b\u00f6ylelikle Hegel’in diyalekti\u011fi ba\u015f\u0131 yukarda olmak \u00fczere do\u011frultuldu, ya da daha tam ve do\u011fru bir deyi\u015fle, ba\u015f\u0131n\u0131n \u00fczerinde dururken yeniden ayaklar\u0131 (sayfa 51) \u00fczerine kondu.”[8]
K\u0131sacas\u0131, Marx, hegelci sistemin “usa-uygun \u00e7ekirde\u011fini”, yani diyalekti\u011fi al\u0131koyarak idealist kabu\u011funu att\u0131. Bunu, Kapital’in ikinci sons\u00f6z\u00fcnde kendisi de a\u00e7ik\u00e7a s\u00f6yl\u00fcyor (Ocak 1873):
“Benim diyalektik y\u00f6ntemim, hegelci y\u00f6ntemden yaln\u0131zca farkl\u0131 de\u011fil, onun tam kar\u015f\u0131t\u0131d\u0131r da. Hegel i\u00e7in insan beyninin ya\u015fam s\u00fcreci yani d\u00fc\u015f\u00fcnme s\u00fcreci Hegel bunu’Fikir’ (“Idea”) ad\u0131 alt\u0131nda ba\u011f\u0131ms\u0131z bir \u00f6zneye d\u00f6n\u00fc\u015ft\u00fcr\u00fcr ger\u00e7ek d\u00fcnyan\u0131n yarat\u0131c\u0131s\u0131 ve mimar\u0131 olup, ger\u00e7ek d\u00fcnya, yaln\u0131zca ‘Fikir’in d\u0131\u015fsal ve g\u00f6r\u00fcng\u00fcsel (ph\u00e9nomenal) bi\u00e7imidir. Benim i\u00e7in ise tersine, fikir, maddi d\u00fcnyan\u0131n insan akl\u0131nda yans\u0131mas\u0131ndan ve d\u00fc\u015f\u00fcnce bi\u00e7imlerine d\u00f6n\u00fc\u015fmesinden ba\u015fka bir \u015fey de\u011fildir.”[9]
Marx ve Engels bu diyalektik anlay\u0131\u015f\u0131, kesin olarak tersine d\u00f6nd\u00fcrmeyi nas\u0131l ba\u015fard\u0131lar? Bunun yan\u0131t\u0131 onlar\u0131n yaz\u0131lar\u0131ndad\u0131r. Onlar\u0131, diyalekti\u011fin nesnel bir temeli oldu\u011funu d\u00fc\u015f\u00fcnmeye g\u00f6t\u00fcren, 18. y\u00fczy\u0131l\u0131n sonu ile 19. y\u00fczy\u0131l\u0131n ilk on y\u0131llar\u0131nda, do\u011fa bilimlerindeki ilerleyi\u015ftir.
Bu konuda \u00fc\u00e7 b\u00fcy\u00fck bulu\u015fun belirleyici bir rol\u00fc olmu\u015ftur:
1. En karma\u015f\u0131k organizmalar\u0131n geli\u015fmelerinin ba\u015flang\u0131c\u0131 olan canl\u0131 h\u00fccrenin bulunu\u015fu.
2. Enerjinin d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fcn bulunu\u015fu: \u0131s\u0131, elektrik, m\u0131knat\u0131s, kimyasal enerji vb. ayn\u0131 maddi ger\u00e7e\u011fin nitel bak\u0131mdan farkl\u0131 bi\u00e7imleridirler.
3. Darwin’e bor\u00e7lu bulunulan d\u00f6n\u00fc\u015f\u00fcmc\u00fcl\u00fck. Ta\u015f\u0131llar biliminin (paleontolojinin) ve hayvan yeti\u015ftiricili\u011finin verilerine dayanarak, d\u00f6n\u00fc\u015f\u00fcmc\u00fcl\u00fck, b\u00fct\u00fcn canl\u0131 varl\u0131klar\u0131n (insan\u0131n da) do\u011fal bir evrimin \u00fcr\u00fcnleri oldu\u011funu g\u00f6steriyordu. (Darwin’in T\u00fcrlerin K\u00f6keni, 1859.)
Zaman\u0131n bilimlerinin t\u00fcm\u00fcnde oldu\u011fu gibi (\u00f6rne\u011fin, (sayfa 52) g\u00fcne\u015f sistemini bir bulutsudan ba\u015flatarak a\u00e7\u0131klayan Kant ve Laplace’\u0131n varsay\u0131m\u0131; ya da yeryuvarla\u011f\u0131n\u0131n tarihini yeniden d\u00fczenleyen yerbilimin do\u011fu\u015fu gibi), bu bulu\u015flar da, do\u011fan\u0131n diyalektik niteli\u011fini, zorunlu yasalara g\u00f6re, durmadan yeni y\u00f6nler do\u011furarak geli\u015fen, olu\u015f halindeki s\u0131n\u0131rs\u0131z bir b\u00fct\u00fcn\u00fcn birli\u011fi olarak ayd\u0131nl\u0131\u011fa \u00e7\u0131kar\u0131yordu; insan t\u00fcr\u00fc ve insan toplumu, bu evrensel olu\u015fumun bir an\u0131d\u0131r.
Marx ve Engels’in vard\u0131klar\u0131 sonu\u00e7, derin bir \u015fekilde diyalektik olan bu ger\u00e7e\u011fi anlamak i\u00e7in, d\u00fcnyan\u0131n birli\u011fini \u00f6nleyen ve onun hareketini donduran metafizik y\u00f6ntemden vazge\u00e7mek gerekti\u011fi oldu; \u015fu, Hegel’in nesnel temellerini ortaya koymadan \u00fcne kavu\u015fturdu\u011fu y\u00f6ntem, diyalektik bir y\u00f6ntem gerekliydi.
Demek ki, diyalektik y\u00f6ntem, Marx ve Engels taraf\u0131ndan d\u0131\u015fardan, keyfi olarak geli\u015ftirilmi\u015f de\u011fildi. Marx ve Engels, diyalektik y\u00f6ntemi, diyalektik olan nesnel do\u011fay\u0131 konu olarak ald\u0131klar\u0131na g\u00f6re, bilimlerin kendisinden \u00e7\u0131kard\u0131lar.[10]
Bunun i\u00e7indir ki, Marx ve Engels, b\u00fct\u00fcn \u00f6m\u00fcrleri boyunca, bilimlerdeki ilerlemeyi \u00e7ok yak\u0131ndan izlediler; b\u00f6ylece diyalektik y\u00f6ntem de, evren bilgisi derinle\u015fti\u011fi \u00f6l\u00e7\u00fcde belirlendi, kesinle\u015fti. Marx ile (ki, kendi y\u00f6n\u00fcnden, ekonomi politi\u011fin temellerine inerek, Kapital’i kaleme al\u0131yordu) anla\u015fma i\u00e7inde Engels, uzun y\u0131llar\u0131n\u0131, felsefenin ve do\u011fa bilimlerinin \u00f6zenle incelenmesine ay\u0131rd\u0131. B\u00f6ylece, 1877-78 y\u0131llar\u0131nda Anti-D\u00fchring’i[11] yazd\u0131. Engels, engin bir tahlil yap\u0131t\u0131n\u0131, (sayfa 53) Do\u011fan\u0131n Diyalekti\u011fi’ni[12] yazmaya ba\u015flam\u0131\u015ft\u0131; diyalektik y\u00f6ntemle dikkat \u00e7ekici bir \u015fekilde ayd\u0131nlat\u0131lan \u00e7a\u011f\u0131n\u0131n bilimlerinin d\u00fczeyini saptayan bu yap\u0131t\u0131n bir\u00e7ok b\u00f6l\u00fcmleri kalm\u0131\u015ft\u0131r.
Diyalektik y\u00f6ntemin bu verimlili\u011fi, gittik\u00e7e daha \u00e7ok geni\u015fleyen bir hareketle, her bilim kolundan say\u0131s\u0131z bilginleri marksizme kazand\u0131racakt\u0131. Fransa’da bu bilginlerin kl\u00e2sik \u00f6rne\u011fi, ayn\u0131 zamanda b\u00fcy\u00fck bir yurtta\u015f, hayran olunas\u0131 bir yurtsever olan b\u00fcy\u00fck fizik\u00e7i Paul Langevin’dir.
Diyalektik y\u00f6ntemin bu verimlili\u011fi, bizzat Marx ve Engels’le de yararl\u0131l\u0131\u011f\u0131n\u0131 g\u00f6sterecekti. D\u00fc\u015f\u00fcnce adam\u0131 olduklar\u0131 kadar, sava\u015fan devrimciler olan Marx ve Engels, onlardan \u00f6nce gelen en dahi ki\u015filerin do\u011fru olarak koyamad\u0131klar\u0131 sorunu, diyalektik\u00e7i olduklar\u0131 i\u00e7in, \u00e7\u00f6z\u00fcmlediler: materyalist diyalekti\u011fi insanl\u0131k tarihine uygulayarak, ger\u00e7ekte (genel teorisi tarihsel materyalizm olan) toplumlar bilimini kurdular. Bu temel bulu\u015fun nas\u0131l yap\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6rece\u011fiz (ond\u00f6rd\u00fcnc\u00fc ders). Bununla, sosyalizme, bilimsel bir temel sa\u011fl\u0131yorlard\u0131.
\u00d6yleyse, burjuvazinin, s\u0131n\u0131f \u00e7\u0131karlar\u0131ndan dolay\u0131, diyalekti\u011fe kar\u015f\u0131 sava\u015f a\u00e7m\u0131\u015f olmas\u0131n\u0131 anlamak kolayd\u0131r. “… usa-uygun bi\u00e7imiyle diyalektik, burjuvazi ile onun doktriner s\u00f6zc\u00fcleri i\u00e7in bir rezalet ve i\u011fren\u00e7liktir, \u00e7\u00fcnk\u00fc \u015feylerin mevcut bug\u00fcnk\u00fc durumunu olumlu yanlar\u0131yla kavrar, ayn\u0131 zamanda bu durumun yads\u0131nmas\u0131n\u0131, onun ka\u00e7\u0131n\u0131lmaz \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fcn anla\u015f\u0131lmas\u0131n\u0131 i\u00e7erir; \u00e7\u00fcnk\u00fc diyalektik, tarihsel olarak geli\u015fmi\u015f olan her toplumsal bi\u00e7imi, ak\u0131\u015fan bir hareket i\u00e7inde g\u00f6r\u00fcr ve bu y\u00fczden, onun ge\u00e7ici niteli\u011fini, onun anl\u0131k varl\u0131\u011f\u0131ndan daha az olmamak \u00fczere hesaba katar; hi\u00e7bir \u015feyin zorla kabul ettirilmesine izin vermez, \u00f6z\u00fcnde ele\u015ftirici ve devrimcidir.”[13] (Italikler bizim, -G.B.-M.C.)
Bunun i\u00e7indir ki, burjuvazi metafizikte kendine s\u0131\u011f\u0131nak arar; bunu g\u00f6stermek olana\u011f\u0131n\u0131 bulaca\u011f\u0131z. (sayfa 54)<\/p>\n

IV. FORMEL MANTIK VE D\u0130YALEKT\u0130K Y\u00d6NTEM<\/strong><\/p>\n

Bu ilk dersi mant\u0131k \u00fcst\u00fcne birka\u00e7 g\u00f6zlemle biraz daha uzatmak yararl\u0131 olur.
Bilimlerin, ba\u015flang\u0131\u00e7 d\u00f6nemlerinde ancak metafizik bir y\u00f6ntem kullanabildiklerini (II. kesim, b) g\u00f6rm\u00fc\u015ft\u00fck.
Bu y\u00f6ntemi genelle\u015ftirerek, Yunan filozoflar\u0131 (\u00f6zellikle Aristoteles), kendini yan\u0131lg\u0131lardan korumak i\u00e7in, d\u00fc\u015f\u00fcncenin her durum ve ko\u015ful alt\u0131nda izlemek zorunda oldu\u011fu birtak\u0131m evrensel kurallar ortaya koymu\u015ftu. Bu kurallar\u0131n birli\u011fine mant\u0131k ad\u0131 verildi. Mant\u0131\u011f\u0131n konusu, ger\u00e7e\u011fi ara\u015ft\u0131rmada d\u00fc\u015f\u00fcncenin izlemesi gereken ilkelerin ve kurallar\u0131n incelenmesidir. Bu ilke ve kurallar, bir fanteziden ibaret de\u011fildirler, insan\u0131n do\u011fa ile yinelenen al\u0131\u015fveri\u015finden ortaya \u00e7\u0131karlar: insan\u0131 “mant\u0131kl\u0131” k\u0131lan, insana geli\u015fig\u00fczel herhangi bir \u015feyin yap\u0131lamayaca\u011f\u0131n\u0131 \u00f6\u011freten do\u011fad\u0131r!
\u0130\u015fte formel mant\u0131k denen geleneksel mant\u0131\u011f\u0131n \u00fc\u00e7 belliba\u015fl\u0131 kural\u0131:
1. \u00d6zde\u015flik ilkesi: bir \u015fey, kendisiyle \u00f6zde\u015ftir. Bir bitki bir bitkidir; bir hayvan bir hayvand\u0131r. Ya\u015fam ya\u015famd\u0131r; \u00f6l\u00fcm \u00f6l\u00fcmd\u00fcr. Mant\u0131k\u00e7\u0131lar bu ilkeyi form\u00fclle\u015ftirerek a, a’d\u0131r, derler.
2. \u00c7eli\u015fmezlik ilkesi: bir \u015fey ayn\u0131 zamanda hem kendisi, hem kar\u015f\u0131t\u0131 olamaz. Bir bitki hayvan de\u011fildir; bir hayvan bir bitki de\u011fildir. Ya\u015fam \u00f6l\u00fcm de\u011fildir; \u00f6l\u00fcm de ya\u015fam de\u011fildir. Mant\u0131k\u00e7\u0131lar buna a, a-olmayan de\u011fildir, derler.
3. \u00dc\u00e7\u00fcnc\u00fcn\u00fcn d\u0131\u015far\u0131lmas\u0131 ilkesi (ya da \u00fc\u00e7\u00fcnc\u00fc durumun d\u0131\u015ftalanmas\u0131): birbirinin kar\u015f\u0131t\u0131 iki olanak aras\u0131nda bir \u00fc\u00e7\u00fcnc\u00fcn\u00fcn yeri yoktur. Bir varl\u0131k, ya bitkidir ya hayvand\u0131r: \u00fc\u00e7\u00fcnc\u00fc olanak yoktur. Ya\u015famla \u00f6l\u00fcm aras\u0131nda se\u00e7im yapmak gerekir, \u00fc\u00e7\u00fcnc\u00fc bir durum yoktur. E\u011fer a ve a-olmayan birbirinin kar\u015f\u0131t\u0131 ise, ayn\u0131 bir nesne ya a’d\u0131r, ya a-olmayan’d\u0131r.
Bu mant\u0131k ge\u00e7erli midir? Evet, \u00e7\u00fcnk\u00fc, y\u00fczy\u0131llar boyunca biriktirilmi\u015f deneyimi yans\u0131t\u0131r. Ama ara\u015ft\u0131rma derinle\u015ftirilmek istendi\u011fi andan ba\u015flayarak yetersizdir. Ger\u00e7ekten de, (sayfa 55) yukarda s\u00f6z\u00fc edilen \u00f6mekleri yeniden ele alacak olursak, kesinlikle hayvanlar ya da bitkiler kategorisinde s\u0131n\u0131fland\u0131r\u0131lamayan canl\u0131 varl\u0131klar\u0131n varolduklar\u0131 ortaya \u00e7\u0131kar. Bu varl\u0131klar, hem biri, hem \u00f6tekidirler. Ayn\u0131 \u015fekilde, ne mutlak ya\u015fam, ne mutlak \u00f6l\u00fcm vard\u0131r: her canl\u0131 varl\u0131k, her an \u00f6l\u00fcme kar\u015f\u0131 sava\u015f\u0131mda kendi kendini yeniler; her \u00f6l\u00fcm kendi i\u00e7inde yeni bir ya\u015fam\u0131n \u00f6\u011felerini ta\u015f\u0131r (\u00f6l\u00fcm, ya\u015fam\u0131n ortadan kald\u0131r\u0131lmas\u0131 de\u011fildir, bir organizman\u0131n \u00e7\u00f6z\u00fcl\u00fcp da\u011f\u0131lmas\u0131d\u0131r). Belirli s\u0131n\u0131rlar i\u00e7inde ge\u00e7erli olan kl\u00e2sik mant\u0131k demek ki, ger\u00e7e\u011fin daha derinli\u011fine inme g\u00fcc\u00fcnde de\u011fildir. Bu mant\u0131ktan, verebilece\u011finden fazlas\u0131n\u0131 istemek, i\u015fte bu, tam metafizi\u011fin i\u00e7ine d\u00fc\u015fmektir. Geleneksel mant\u0131k kendi niteli\u011fi gere\u011fi olarak yanl\u0131\u015f de\u011fildir, ama onu kendi s\u0131n\u0131rlar\u0131 d\u0131\u015f\u0131nda da uygulamak hevesine kap\u0131l\u0131n\u0131rsa yanl\u0131\u015fl\u0131\u011fa neden olur.
Bir hayvan\u0131n bir bitki olmad\u0131\u011f\u0131 do\u011frudur; \u00e7eli\u015fmezlik ilkesine uygun olarak, onu buna, bunu ona kar\u0131\u015ft\u0131rmaktan sak\u0131nmak gerekti\u011fi de do\u011frudur ve do\u011fru olarak kal\u0131r. Diyalektik, kar\u0131\u015f\u0131kl\u0131k, \u015feyleri birbirine kar\u0131\u015ft\u0131rma de\u011fildir. Ama diyalektik, baz\u0131 varl\u0131klar\u0131n hayvan ve bitki olduklar\u0131 noktada hayvan ile bitkinin, ger\u00e7e\u011fin birbirinden ayr\u0131lmaz iki g\u00f6r\u00fcn\u00fcm\u00fc olduklar\u0131 da do\u011frudur der (kar\u015f\u0131tlar\u0131n birli\u011fi).
Bilimlerin \u015fafa\u011f\u0131nda kurulmu\u015f olan formel mant\u0131k, g\u00fcnl\u00fck kullan\u0131m i\u00e7in yeterlidir: s\u0131n\u0131fland\u0131rmaya, ay\u0131rmaya olanak sa\u011flar. Ama tahlili daha ileri g\u00f6t\u00fcrmek istedi\u011fimizde art\u0131k yeterli de\u011fildir. Ni\u00e7in? \u00c7\u00fcnk\u00fc ger\u00e7ek, harekettir ve \u00f6zde\u015flik mant\u0131\u011f\u0131 (a, a’d\u0131r), fikirlerin, ger\u00e7e\u011fi kendi hareketi i\u00e7inde yans\u0131tmas\u0131na olanak vermez. \u00c7\u00fcnk\u00fc, \u00f6te yandan, be\u015finci derste g\u00f6rece\u011fimiz gibi, bu hareket, i\u00e7 \u00e7eli\u015fkilerin \u00fcr\u00fcn\u00fcd\u00fcr; ve \u00f6zde\u015flik mant\u0131\u011f\u0131, kar\u015f\u0131tlar\u0131n birli\u011finin ve birinden di\u011ferine ge\u00e7i\u015fin kavran\u0131lmas\u0131na olanak vermez.
K\u0131sacas\u0131, formel mant\u0131k, ger\u00e7e\u011fin en yak\u0131ndaki g\u00f6r\u00fcn\u00fcmlerine varabilir ancak. Diyalektik y\u00f6ntem daha \u00f6teye gider, bir s\u00fcrecin b\u00fct\u00fcn g\u00f6r\u00fcn\u00fcmlerine ula\u015fmay\u0131 kendine ama\u00e7 edinir.
Diyalektik y\u00f6ntemin, bilen, anlayan d\u00fc\u015f\u00fcncenin yasalar\u0131na uygulanmas\u0131na diyalektik mant\u0131k denir. (sayfa 56)

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

[1] Stalin, “Diyalektik Materyalizm ve Tarihsel Materyalizm”, Leninizmin Sorunlar\u0131, Sol Yay\u0131nlar\u0131, Ankara 1992, s. 651.
[2] Friedrich Engels, Ludwig Feuerbach ve Klasik Alman Felsefesinin Sonu, Sol Yay\u0131nlar\u0131, Ankara 1992, s. 44; K. Marx, F. Engels, Felsefe \u0130ncelemeleri, Sol Yay\u0131nlar\u0131, Ankara 1979, s. 47.
[3] Friedrich Engels, Ludwig Feuerbach ve Kl\u00e2sik Alman Felsefesinin Sonu, Sol Yay\u0131nlar\u0131, Ankara 1992, s. 43-44; K. Marx, F. Engels, Felsefe \u0130ncelemeleri, Sol Yay\u0131nlar\u0131, Ankara 1979, s. 47-48; K. Marx, F. Engels, Din \u00dczerine, Sol Yay\u0131nlar\u0131, Ankara 1995, s. 233.
[4] Friedrich Engels, Ludwig Feuerbach…. s. 44; K. Marx, F. Engels, Felsefe \u0130ncelemeleri, s. 48; Din \u00dczerine, s. 233.
[5] Friedrich Engels, “Anti-D\u00fchring \u0130\u00e7in Elyazmalar\u0131”, Anti-D\u00fchring, Sol Yay\u0131nlar\u0131, Ankara 1995, s. 481.
[6] Friedrich Engels, Anti-D\u00fchring, Sol Yay\u0131nlar\u0131, Ankara 1995, s. 66. Nedenin etki ve etkinin neden halini ald\u0131\u011f\u0131 bu kar\u015f\u0131l\u0131kl\u0131 etkilemenin iki basit \u00f6rne\u011fi. Denizlerin ve \u0131rmaklar\u0131n suyu, buharla\u015fma sonucu bulutlar\u0131 olu\u015fturur; bulutlar da yo\u011funla\u015farak tekrar topra\u011fa d\u00fc\u015fen ya\u011fmur haline gelir. Kalbin harekete getirdi\u011fi kan ona oksijen sa\u011flayan ci\u011ferlere gereksinme duyar. Ci\u011ferler ise kan dola\u015f\u0131m\u0131 olmadan \u00e7al\u0131\u015famaz.
[7] Platoncu diyalekti\u011fin \u00e7ok guzel bir \u00f6rne\u011fi, anla\u015f\u0131lmas\u0131 olduk\u00e7a kolay olan, Platonun en \u00fcnl\u00fc diyaloglar\u0131 Phedon’da verilmektedir.
[8] Friedrich Engels, Ludwig Feuerbach…, s. 42; K Marx, F. Engels, Felsefe \u0130ncelemeleri, s. 45-46; Din \u00dczerine, s. 231-232.
[9] Karl Marx, “Almanca \u0130kinci Bask\u0131ya Sons\u00f6z”, Kapital, Birinci Cilt, Sol Yay\u0131nlar\u0131, Ankara 1993, s. 28. Buradaki “yarat\u0131c\u0131” s\u00f6zc\u00fc\u011f\u00fc, “fikrin d\u0131\u015f g\u00f6r\u00fcn\u00fc\u015f bi\u00e7imi” anlam\u0131na gelir (Hegel i\u00e7in fikir, \u015feylerin \u00f6z\u00fcd\u00fcr).
[10] D\u00fcnyay\u0131 materyalist\u00e7e anlay\u0131\u015f tarzlar\u0131n\u0131 benimsedi\u011fine g\u00f6re Marx’\u0131n do\u011frudan do\u011fruya kendi atalar\u0131 sayd\u0131\u011f\u0131 18. y\u00fczy\u0131l\u0131n Frans\u0131z materyalistleri (Diderot, Holbach, Helv\u00e9tius) diyalektik y\u00f6ntemi bulamam\u0131\u015flard\u0131. \u00c7\u00fcnk\u00fc, 18. y\u00fczy\u0131l\u0131n bilimi bunun i\u00e7in yeterli de\u011fildi. Canl\u0131 madde bilimleri o d\u00f6nemde, hen\u00fcz \u00e7ocukluk \u00e7a\u011f\u0131ndayd\u0131lar: bu bilimlerin eksiksiz diyalektik bir fikir olan evrim fikrini (bir t\u00fcrden ba\u015fka bir t\u00fcr haline geli\u015fi) getirmekle, diyalektik materyalizmin \u015fekillenmesinde oynad\u0131klar\u0131 b\u00fcy\u00fck rol\u00fc g\u00f6rd\u00fck. 18. y\u00fczy\u0131lda egemen bilim, ancak hareketin en basit \u015feklini, yer de\u011fi\u015ftirmesini bilen, usa-uygun mekanik idi (Newton); bu durumda evren, ancak durmadan kendi kendini yineleyen bir saatle k\u0131yaslanabilirdi.
18. y\u00fczy\u0131l materyalizmine mekanist denmesi bu y\u00fczdendir; de\u011fi\u015fmeyi kavramad\u0131\u011f\u0131na g\u00f6re bu bak\u0131mdan metafiziktir; bu materyalizm, \u00f6zellikle kar\u015f\u0131tlar\u0131n \u00e7at\u0131\u015fmas\u0131n\u0131 reddeder. 9. derste mekanist (metafizik) materyalizmi ayr\u0131nt\u0131l\u0131 olarak ele alaca\u011f\u0131z.
[11] Friedrich Engels, Anti-D\u00fchring, Sol Yay\u0131nlar\u0131, Ankara 1995.
[12] Friedrich Engels, Do\u011fan\u0131n Diyalekti\u011fi, Sol Yay\u0131nlar\u0131, Ankara 1996.
[13] Karl Marx, Kapital, Birinci Cilt, s. 29.<\/p>\n","protected":false},"excerpt":{"rendered":"

B\u0130R\u0130NC\u0130 B\u00d6L\u00dcM | MARKS\u0130ST D\u0130YALEKT\u0130K Y\u00d6NTEM\u0130N \u0130NCELENMES\u0130 B\u0130R\u0130NC\u0130 DERS | D\u0130YALEKT\u0130K Y\u00d6NTEM I .\u00a0\u00a0\u00a0\u00a0\u00a0 Y\u00f6ntem Nedir?II .\u00a0\u00a0\u00a0 Metafizik Y\u00f6ntem a) Nitelikleri b) Tarihsel Anlam\u0131III .\u00a0\u00a0 Diyalektik Y\u00f6ntem a) Nitelikleri b) Tarihsel Olu\u015fumuIV .\u00a0\u00a0\u00a0 Formel Mant\u0131k ve Diyalektik Mant\u0131k “D\u0130YALEKT\u0130K materyalizm denmesinin nedeni, do\u011fa olaylar\u0131n\u0131 ele al\u0131\u015f bi\u00e7imi, ara\u015ft\u0131rma ve tan\u0131ma y\u00f6ntemi diyalektik, ve do\u011fa olaylar\u0131n\u0131 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