{"id":2909,"date":"2009-12-22T12:36:17","date_gmt":"2009-12-22T09:36:17","guid":{"rendered":"http:\/\/localhost\/wordpress\/2009\/12\/22\/1-nci-bolum-6-nci-ders-diyalektigin-dorduncu-cizgisi-karsitlarin-savasimi-ii\/"},"modified":"2009-12-22T12:36:17","modified_gmt":"2009-12-22T09:36:17","slug":"1-nci-bolum-6-nci-ders-diyalektigin-dorduncu-cizgisi-karsitlarin-savasimi-ii","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2009\/12\/22\/1-nci-bolum-6-nci-ders-diyalektigin-dorduncu-cizgisi-karsitlarin-savasimi-ii\/","title":{"rendered":"1 NC\u0130 B\u00d6L\u00dcM 6 NCI DERS D\u0130YALEKT\u0130\u011e\u0130N D\u00d6RD\u00dcNC\u00dc \u00c7\u0130ZG\u0130S\u0130 KAR\u015eITLARIN SAVA\u015eIMI (II)"},"content":{"rendered":"

1 NC\u0130 B\u00d6L\u00dcM 6 NCI DERS D\u0130YALEKT\u0130\u011e\u0130N D\u00d6RD\u00dcNC\u00dc \u00c7\u0130ZG\u0130S\u0130 KAR\u015eITLARIN SAVA\u015eIMI (II)<\/strong><\/p>\n

I .\u00a0\u00a0\u00a0\u00a0\u00a0 \u00c7eli\u015fkinin evrenselli\u011fi.
a)\u00a0\u00a0 Do\u011fada.
b)\u00a0\u00a0 Toplumda.
II .\u00a0\u00a0\u00a0 Uzla\u015fmaz kar\u015f\u0131tl\u0131k ve \u00e7eli\u015fki.
III .\u00a0\u00a0 Kar\u015f\u0131tlar\u0131n sava\u015f\u0131m\u0131, d\u00fc\u015f\u00fcncenin devindiricisi.<\/p>\n

I. \u00c7EL\u0130\u015eK\u0130N\u0130N EVRENSELL\u0130\u011e\u0130<\/strong><\/p>\n

Her de\u011fi\u015fikli\u011fin devindiricisi, \u00e7eli\u015fki, evrenseldir. “\u00c7eli\u015fki”den s\u00f6zedildi\u011fi zaman, idealist filozoflar, yaln\u0131zca, “fikirlerin sava\u015f\u0131m\u0131”n\u0131 anlarlar. Onlara g\u00f6re, ancak birbirlerine kar\u015f\u0131 olan fikirler aras\u0131ndaki \u00e7eli\u015fki kavranabilir. Bir de s\u00f6zc\u00fc\u011f\u00fcn g\u00fcnl\u00fck kullan\u0131l\u0131\u015f anlam\u0131 kal\u0131yor (“tersini, kar\u015f\u0131t\u0131n\u0131 s\u00f6ylemek gibi”). Ama fikirler aras\u0131ndaki \u00e7eli\u015fki, \u00e7eli\u015fkinin bir bi\u00e7imi olmaktan ba\u015fka bir \u015fey de\u011fildir: \u00e7eli\u015fki, d\u00fcnyan\u0131n her yan\u0131nda bulunan nesnel bir ger\u00e7ek oldu\u011fu i\u00e7indir ki “\u00f6zne”nin i\u00e7inde de bulunur, (d\u00fcnyan\u0131n bir par\u00e7as\u0131 olan) insanda da bu b\u00f6yledir.
Her s\u00fcre\u00e7 (do\u011fal ya da toplumsal) \u00e7eli\u015fkiyle a\u00e7\u0131klan\u0131r. Ve bu \u00e7eli\u015fki, s\u00fcre\u00e7 devam etti\u011fi s\u00fcrece vard\u0131r: ve hatta a\u00e7\u0131k\u00e7a belli olmad\u0131\u011f\u0131 zamanda da vard\u0131r. Bir \u00f6nceki derste bunun (sayfa 117) \u00f6rne\u011fini su deneyinde (s. 90) g\u00f6rd\u00fck. Toplumlar plan\u0131nda, Mao \u00c7e-tung, Sovyet filozoflar\u0131 taraf\u0131ndan ele\u015ftirilen baz\u0131 teorisyenlerin yan\u0131lg\u0131s\u0131n\u0131 a\u00e7\u0131kl\u0131yor. Bu teorisyenler “Frans\u0131z Devrimini tahlil ederken, devrimden \u00f6nce, i\u015f\u00e7ilerin, k\u00f6yl\u00fclerin ve burjuvazinin olu\u015fturdu\u011fu birlikte, \u00e7eli\u015fkiler olmay\u0131p, yaln\u0131z farklar oldu\u011fu iddias\u0131ndayd\u0131lar. Bunlar anti-marksist g\u00f6r\u00fc\u015flerdir.”[63]
Onlar unutuyorlar ki, “her ayr\u0131l\u0131kta zaten bir \u00e7eli\u015fki yatmaktad\u0131r ve ayr\u0131l\u0131k bir \u00e7eli\u015fkidir. Daha burjuvazi ve proletarya ortaya \u00e7\u0131kar \u00e7\u0131kmaz, emek ile sermaye aras\u0131nda bir \u00e7eli\u015fki do\u011fmu\u015ftu; yaln\u0131z bu \u00e7eli\u015fki, derinle\u015fmemi\u015fti, i\u015fte o kadar.”
E\u011fer ger\u00e7ekte, daha s\u00fcrecin ba\u015flang\u0131c\u0131nda \u00e7eli\u015fki varolmasayd\u0131, o zaman s\u00fcreci bir d\u0131\u015f kuvvetin gizemli m\u00fcdahalesi ile a\u00e7\u0131klamak gerekecekti: oysa bundan \u00f6nceki derste (3-a) her ne kadar s\u00fcre\u00e7 i\u00e7in gerekli iseler de, d\u0131\u015f ko\u015fullar\u0131n, i\u00e7 \u00e7eli\u015fkilerin yerini tutamayacaklar\u0131n\u0131 g\u00f6rd\u00fck. \u0130\u00e7 \u00e7eli\u015fkiler, az geli\u015fmi\u015f de olsalar, \u00e7ok geli\u015fmi\u015f de olsalar, s\u00fcrekl\u0131, kal\u0131c\u0131d\u0131rlar. Zaten bunun i\u00e7indir ki, do\u011fal ya da toplumsal bir s\u00fcreci, ancak o s\u00fcrecin \u00e7eli\u015fkisi ya da \u00e7eli\u015fkileri yeteri kadar geli\u015fmi\u015f ise inceleyebiliriz. Bu y\u00fczden, kapitalizmi 1820’de bilimsel olarak incelemek olanakl\u0131 de\u011fildi, \u00e7\u00fcnk\u00fc onun \u00f6z\u00fc hen\u00fcz geli\u015fmemi\u015fti; onun ancak baz\u0131 k\u0131smi g\u00f6r\u00fcn\u00fc\u015fleri, baz\u0131 yanlar\u0131 yakalanabilirdi, i\u015fte Marx’tan \u00f6nce gelenlerin yapt\u0131klar\u0131 da budur. Ayn\u0131 \u015fekilde e\u011fer yeterince b\u00fcy\u00fcmemi\u015fse, bir bitki bilimsel olarak incelenemez. Ancak yeni ba\u015flam\u0131\u015f durumda olan bir s\u00fcre\u00e7 hakk\u0131nda sahip olunan bilgiyi g\u00fcn\u00fcnden \u00f6nce genelle\u015ftirmek, bu s\u00fcrecin \u00f6nemli y\u00f6nlerini ihmal etmek demek olaca\u011f\u0131na g\u00f6re, bu, metafizik bir tutumdur.
Bir kere, kar\u015f\u0131tlar\u0131n sava\u015f\u0131m\u0131n\u0131n evrensel niteli\u011fini (her zaman ve her yerde) kesin olarak saptad\u0131ktan sonra, birka\u00e7 somut \u00f6rnek g\u00f6relim: (sayfa 118)<\/p>\n

a) Do\u011fada<\/p>\n

Bundan \u00f6nceki dersimizde su \u00f6rne\u011fini verdik: suyun s\u0131v\u0131 durumundan gaz durumuna, s\u0131v\u0131 durumundan kat\u0131 durumuna nitel d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc a\u00e7\u0131klayan, kar\u015f\u0131tlar\u0131n sava\u015f\u0131m\u0131d\u0131r. Ger\u00e7ekte, b\u00fct\u00fcn do\u011fal s\u00fcre\u00e7ler kar\u015f\u0131tlar\u0131n sava\u015f\u0131m\u0131n\u0131 i\u00e7erirler. Daha, hareketin en basit bi\u00e7imi olan (\u00fc\u00e7\u00fcnc\u00fc dersin 3. b\u00f6l\u00fcm\u00fcne bak\u0131n\u0131z) bir yerden bir yere ge\u00e7i\u015f, yer de\u011fi\u015ftirme, \u00e7eli\u015fki ile a\u00e7\u0131klan\u0131r. Gitmekte olan bir arac\u0131 (ya da y\u00fcr\u00fcyen bir insan\u0131) ele alal\u0131m. Ara\u00e7, bulundu\u011fu duruma kar\u015f\u0131 durmadan “sava\u015f\u0131m” vermesi ko\u015fuluyla, ancak A’dan B’ye, sonra B’den C’ye vb., ge\u00e7ebilir. Bu sava\u015f\u0131m dursa, y\u00fcr\u00fcy\u00fc\u015f de durur. Mant\u0131k\u00e7\u0131lar, B’yi do\u011frulamak i\u00e7in A’y\u0131 yads\u0131mak gerekir; C’yi do\u011frulamak i\u00e7in B’yi yads\u0131mak gerekir diyeceklerdir. B, A’ya kar\u015f\u0131 sava\u015f\u0131mdan \u00e7\u0131kar; C, B’ye kar\u015f\u0131 sava\u015f\u0131mdan \u00e7\u0131kar… ve b\u00f6ylece gider.
“… daha yal\u0131n mekanik yer de\u011fi\u015ftirmenin kendisi bile, ancak bir cisim, bir ve ayn\u0131 anda hem bir yerde, hem de bir ba\u015fka yerde, hem bir ve ayn\u0131 yerde oldu\u011fu ve hem de orada olmad\u0131\u011f\u0131 i\u00e7in ger\u00e7ekle\u015febilir. Ve hareket, i\u015fte bu \u00e7eli\u015fkinin s\u00fcrekli olarak ortaya \u00e7\u0131kma ve ayn\u0131 zamanda \u00e7\u00f6z\u00fclme bi\u00e7imi i\u00e7inde bulunur.”[64]
Fizik alemde kar\u015f\u0131t g\u00fc\u00e7lerin sava\u015f\u0131m\u0131 evrenseldir. \u00c7atal\u0131n paslanmas\u0131 gibi s\u0131radan bir olay, demirle oksijen aras\u0131ndaki sava\u015f\u0131m\u0131n \u00fcr\u00fcn\u00fcd\u00fcr.
Do\u011fada hareketin ba\u015fl\u0131ca temel bi\u00e7imi, \u00e7ekme ile itme aras\u0131ndaki sava\u015f\u0131md\u0131r. Bu iki kar\u015f\u0131t\u0131n, yani \u00e7ekme ve itmenin birli\u011fi ve sava\u015f\u0131m\u0131, ister en uzak samanyollar\u0131, y\u0131ld\u0131zlar ya da g\u00fcne\u015f sistemi kat\u0131 kitleler, s\u0131v\u0131 damlalar, ya da gaz k\u00fcmeleri ister molek\u00fcller, atomlar ya da onlar\u0131n \u00e7ekirdekleri s\u00f6zkonusu olsun, b\u00fct\u00fcn maddi y\u0131\u011f\u0131nlar\u0131n, k\u00fcmelerin olu\u015fumunu, evrimini, devaml\u0131l\u0131\u011f\u0131n\u0131, durum de\u011fi\u015ftirmesini ve par\u00e7alan\u0131p yokolmas\u0131n\u0131 belirler.
G\u00fcne\u015f sistemini alal\u0131m: gezegenlerin, g\u00fcne\u015fin \u00e7evresindeki hareketleri, bu iki kar\u015f\u0131t\u0131n, gezegeni g\u00fcne\u015fin \u00fczerine (sayfa 119) d\u00fc\u015f\u00fcrme e\u011filimindeki \u00e7ekim ile gezegeni g\u00fcne\u015ften uzakla\u015ft\u0131rmaya e\u011filim g\u00f6steren s\u00fcredurum aras\u0131ndaki sava\u015f\u0131m olmadan anla\u015f\u0131lamaz.
Geni\u015fleyen ya da kas\u0131lan kat\u0131 bir cismi, eriyen bir kat\u0131y\u0131, kat\u0131la\u015fan bir s\u0131v\u0131y\u0131 buharla\u015fan bir s\u0131v\u0131y\u0131 ve s\u0131v\u0131la\u015fan bir gaz\u0131 ele alal\u0131m: bu s\u00fcre\u00e7ler, iki kar\u015f\u0131t\u0131n, molek\u00fcllerin \u00e7ekici etki yapan yap\u0131\u015fma kuvvetleriyle itici etki yapan \u0131s\u0131 enerjisi aras\u0131ndaki sava\u015f\u0131m olmadan varolamazlar.
Basit cisimlerin aralar\u0131nda bile\u015ftikleri ve bile\u015fik cisimlerin basit elementlerine ayr\u0131\u015ft\u0131klar\u0131 kimyasal olaylar\u0131 ele alal\u0131m: hepsi kar\u015f\u0131t s\u00fcre\u00e7lerin birli\u011fine dayan\u0131rlar: atomlar\u0131n birle\u015fmesine ve ayr\u0131\u015fmas\u0131na; buradan da kimyaya \u00f6zg\u00fc \u00e7eli\u015fkilere: asitle baz aras\u0131ndaki, oksitleyiciyle indirgeyici aras\u0131ndaki, esterle\u015fme[65] ile hidroliz aras\u0131ndaki \u00e7eli\u015fkilere dayan\u0131rlar.
Bir atoma bakal\u0131m: burada, elektronlar\u0131 \u00e7ekirde\u011fin \u00e7evresinde tutan ba\u011f\u0131nt\u0131l\u0131 dengenin, iki kar\u015f\u0131t olan \u00e7ekici elektrostatik enerji ile, itici kinetik enerji aras\u0131ndaki sava\u015f\u0131mdan olu\u015ftu\u011funu g\u00f6r\u00fcr\u00fcz. Ve \u00e7a\u011fda\u015f bilim, bizzat atom \u00e7ekirde\u011finin i\u00e7inde, proton ile n\u00f6tron aras\u0131nda \u00f6zel \u00e7ekme ve itme bi\u00e7imleri oldu\u011funu sanmaktad\u0131r.
Herkes, elektri\u011fin birbirine kar\u015f\u0131t iki bi\u00e7imde varoldu\u011funu bilir: negatif ve pozitif, m\u0131knat\u0131s\u0131n kuzey ve g\u00fcney iki kutbu, ayn\u0131 \u015fekilde, ayn\u0131 y\u00fckle ya da farkl\u0131 olarak elektriklenmi\u015f cisimler aras\u0131ndaki, iki m\u0131knat\u0131s\u0131n ayn\u0131 ya da farkl\u0131 kutuplar\u0131 aras\u0131ndaki \u00e7ekme ya da itme olaylar\u0131.
Ensonu, \u00e7a\u011fda\u015f fizik, b\u00fct\u00fcn maddi k\u00fcmeleri olu\u015fturan par\u00e7ac\u0131klar\u0131n, \u00f6rne\u011fin atom elektronlar\u0131n\u0131n, metafizik olarak kendi kendilerine \u00f6zde\u015f olmaktan uzak olduklar\u0131n\u0131 ortaya koydu. Tersine, ayn\u0131 zamanda, hem cisimcik, hem de dalga olmak \u00fczere \u00e7ift niteli\u011fe sahip, ayn\u0131 zamanda, hem tanelere, hem de dalgalara benzetilebilen bu parpac\u0131klar (partik\u00fcller) birbirleriyle derin bir \u015fekilde \u00e7eli\u015fkilidirler. Bununla radyo dalgalar\u0131 gibi dalgalar\u0131n maddi \u00f6zelli\u011fi ortaya konmu\u015f oluyor ve \u0131\u015f\u0131n\u0131n niteli\u011fi hakk\u0131ndaki eski esrar ayd\u0131nlan\u0131yor.[66] (sayfa 120)
Canl\u0131 do\u011faya gelince, bu da, kar\u015f\u0131tlar yasas\u0131na g\u00f6re geli\u015fir. Bundan \u00f6nceki dersimizde de ya\u015fam\u0131n, \u00f6l\u00fcme kar\u015f\u0131 s\u00fcrekli bir sava\u015f\u0131m oldu\u011funu belirtmi\u015ftik. Belirli bir t\u00fcr\u00fc, bitki ya da hayvan t\u00fcr\u00fcn\u00fc ele alal\u0131m. Bu t\u00fcr\u00fc olu\u015fturan bireylerin her biri, s\u0131ras\u0131 gelince, ka\u00e7\u0131n\u0131lmaz olarak, \u00f6l\u00fcr. Bununla birlikte t\u00fcr, kendini s\u00fcrd\u00fcr\u00fcr ve \u00e7o\u011fal\u0131r. Birey \u00f6l\u00e7\u00fcs\u00fcnde \u00fcst\u00fcn gelen ya\u015famd\u0131r. Ya\u015fam canl\u0131-olmayan \u00fczerinde bir kazan\u00e7, bir ba\u015far\u0131 oldu\u011funa g\u00f6re; bir bireyin \u00f6l\u00fcm\u00fc ve ayr\u0131\u015f\u0131p da\u011f\u0131lmas\u0131 bir gerileme, geri \u00e7ekilme, \u00fcsttekinden alttakine, yeniden eskiye do\u011fru bir d\u00f6n\u00fc\u015ft\u00fcr diyebiliriz. Buna kar\u015f\u0131l\u0131k, t\u00fcr\u00fcn genel geli\u015fmesi, yeninin eski \u00fczerinde ba\u015far\u0131s\u0131, alttakinden \u00fcsttekine do\u011fru bir ilerlemedir. \u015eu halde ya\u015fam ve \u00f6l\u00fcm, sonsuz bir \u015fekilde kendini koyan ve \u00e7\u00f6z\u00fclen bir \u00e7eli\u015fkinin iki y\u00f6n\u00fcd\u00fcr. Do\u011fa, b\u00f6ylece, d\u00f6n\u00fc\u015f\u00fcr, her zaman ayn\u0131, bununla birlikte her zaman yeni.[67]
Matematik de, hem de en basit d\u00fczeyinde, kar\u015f\u0131tlar yasas\u0131na daha az ba\u011fl\u0131 de\u011fildir. Elementer cebirde, (a-b) \u00e7\u0131karmas\u0131 (-b+a) toplamas\u0131d\u0131r. Bu kar\u015f\u0131tlar\u0131n birli\u011fi, “toplama toplamad\u0131r, \u00e7\u0131karma da \u00e7\u0131karmad\u0131r” diyen sa\u011fduyuya ayk\u0131r\u0131 g\u00f6r\u00fcnm\u00fcyor mu? Sa\u011fduyunun hakk\u0131 var ama k\u0131smen: cebir i\u015flemi, hem kendisi, hem de kar\u015f\u0131t\u0131d\u0131r. Matematik d\u00fc\u015f\u00fcnce, evrenin yasalar\u0131ndan ka\u00e7amaz ve matematik d\u00fc\u015f\u00fcnce de (sayfa 121) evren gibi, ancak diyalektik oldu\u011fu \u00f6l\u00e7\u00fcde geli\u015fir. Engels, diyalektik a\u00e7\u0131s\u0131ndan incelenmi\u015f matemati\u011fe \u00e7ok dikkate de\u011fer sayfalar ay\u0131rd\u0131.[68]<\/p>\n

b) Toplumda<\/p>\n

Toplumsal ger\u00e7e\u011fi olu\u015fturan b\u00fct\u00fcn s\u00fcre\u00e7ler de, ayn\u0131 \u015fekilde, \u00e7eli\u015fkilerle a\u00e7\u0131klan\u0131rlar. Ve hepsinden \u00f6nce toplumun kendi olu\u015fumu. Ger\u00e7e\u011fin nitel bak\u0131mdan yeni bir y\u00f6n\u00fc olarak, insan toplumu, asl\u0131nda, do\u011fa ile bug\u00fcnk\u00fc insandan \u00e7ok, \u00fcst-maymunlara yak\u0131n olan uzak atalar\u0131m\u0131z aras\u0131ndaki sava\u015f\u0131m\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. Bu sava\u015f\u0131m\u0131n somut i\u00e7eri\u011fi, ayn\u0131 zamanda, hem do\u011fay\u0131 d\u00f6n\u00fc\u015ft\u00fcren hem de insanlar\u0131 d\u00f6n\u00fc\u015ft\u00fcren, emek oldu ve olmakta devam eder. Toplumlar\u0131n k\u00f6keninde, atalar\u0131m\u0131z\u0131, varl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcrme sava\u015f\u0131m\u0131nda biraraya toplayan emek vard\u0131r. Hayvandan insana nitel ge\u00e7i\u015fi ger\u00e7ekle\u015ftiren, emektir. Marx, toplumu yaratan kar\u015f\u0131tlar\u0131n sava\u015f\u0131m\u0131 olarak eme\u011fin kesin rol\u00fcn\u00fc bulmakla, pek b\u00fcy\u00fck \u00f6nemi ve de\u011feri olan bir bulu\u015f yapt\u0131; genel teorisi tarihsel materyalizm olan toplumlar bilimini kurdu. Emek (insan ve do\u011fan\u0131n birli\u011fi, ama kar\u015f\u0131tlar olarak birli\u011fi) konusunda, toplumlar\u0131n bu ana \u00e7eli\u015fkisi konusunda, Do\u011fan\u0131n Diyalekti\u011fi’nden “Maymundan \u0130nsana Ge\u00e7i\u015fte Eme\u011fin Rol\u00fc” adl\u0131 e\u015fsiz b\u00f6l\u00fcm\u00fc okumak \u00e7ok yararl\u0131 olacakt\u0131r.[69]
Ama \u00e7eli\u015fki orada durmaz. \u0130lkel kom\u00fcnden sosyalist topluma, kom\u00fcnist topluma kadar tarihin devindiricisi \u00e7eli\u015fkidir ve tarihsel materyalizme ayr\u0131lm\u0131\u015f olan dersler, bu hareketi daha yak\u0131ndan tahlil edecektir. Yeni \u00fcretici g\u00fc\u00e7ler ile eski \u00fcretim ili\u015fkileri aras\u0131ndaki temel \u00e7eli\u015fki. Belli bir andan ba\u015flayarak da s\u0131n\u0131flar aras\u0131ndaki \u00e7eli\u015fki, yani s\u0131n\u0131flar\u0131n sava\u015f\u0131m\u0131. S\u00f6m\u00fcr\u00fcc\u00fc s\u0131n\u0131flar ile s\u00f6m\u00fcr\u00fclen s\u0131n\u0131f aras\u0131ndaki sava\u015f\u0131m b\u00fcy\u00fck kar\u015f\u0131tlar yasas\u0131n\u0131n, belliba\u015fl\u0131, \u00f6nemli bir y\u00f6n\u00fcd\u00fcr. S\u0131n\u0131f sava\u015f\u0131m\u0131n\u0131n rol\u00fcn\u00fc, hatta varl\u0131\u011f\u0131ni yads\u0131yabilmek i\u00e7indir ki, marksizm kalpazan\u0131 Blum, diyalektik (sayfa 122) materyalizmi (yani do\u011frudan do\u011fruya kar\u015f\u0131tlar\u0131n sava\u015f\u0131m\u0131n\u0131) reddetti.
Belirli bir toplumsal d\u00fczeni al\u0131rsak, g\u00f6r\u00fcr\u00fcz ki, o da, ayn\u0131 \u015fekilde, bir temel \u00e7eli\u015fki ve geli\u015fmekte olan ikincil \u00e7eli\u015fkilerle a\u00e7\u0131klan\u0131r. \u00dcretim ara\u00e7lar\u0131na sahip olan kapitalist burjuvazi ile proletarya aras\u0131nda \u00e7eli\u015fki olmaks\u0131z\u0131n, kapitalizm olmaz. Bu kapitalizm, dura\u011fan de\u011fildir, d\u00f6n\u00fc\u015f\u00fcr: b\u00f6ylece ilk d\u00f6nemin kapitalizmi, yani rekabet\u00e7i kapitalizm, ikinci bir d\u00f6neme, tekelci kapitalizme d\u00f6n\u00fc\u015f\u00fcr rekabet ger\u00e7ekte, en g\u00fc\u00e7l\u00fc kapitalistlerin zaferini sa\u011flar ve i\u015fte o zaman rekabetten ortaya \u00e7\u0131kan, ama onu a\u015fan tekelci kapitalizm haline gelir. Rekabet, kendi kar\u015f\u0131t\u0131na d\u00f6n\u00fc\u015f\u00fcr.
Kapitalizmi olu\u015fturan \u00e7eli\u015fkilerin derinle\u015ftirilmi\u015f tahlilini Marx’\u0131n Kapital’inde bulabileceksiniz.<\/p>\n

II. UZLA\u015eMAZ KAR\u015eITLIK VE \u00c7EL\u0130\u015eK\u0130<\/strong><\/p>\n

S\u0131k s\u0131k \u015fu soru sorulur: “Kapitalizm, burjuvazinin \u00e7\u0131karlar\u0131 ile proletaryan\u0131n \u00e7\u0131karlar\u0131n\u0131n ortadan kald\u0131r\u0131lamaz bir \u015fekilde birbirine kar\u015f\u0131 olduklar\u0131 bir s\u00f6m\u00fcr\u00fc d\u00fczeni oldu\u011funa g\u00f6re, i\u00e7 \u00e7eli\u015fkisiz kapitalizm olamaz. Ama sosyalizm b\u00fct\u00fcn \u00e7eli\u015fkilerin sonu olmayacak m\u0131d\u0131r?” Buna \u015fu yan\u0131t\u0131 vermek gerekir: “Sosyalizm, b\u00fcy\u00fck \u00e7eli\u015fki yasas\u0131n\u0131n d\u0131\u015f\u0131nda kalamaz. Toplum varolduk\u00e7a, bu toplumu olu\u015fturan \u00e7eli\u015fkiler de vard\u0131r.”
Kapitalizmin sonunun, \u00e7eli\u015fkinin de sonu oldu\u011fu yan\u0131lsamas\u0131 uzla\u015fmaz kar\u015f\u0131tl\u0131k (antagonizm) ile \u00e7eli\u015fkiyi birbirine kar\u0131\u015ft\u0131rmaktan ileri gelir. Oysa uzla\u015fmaz kar\u015f\u0131tl\u0131k ancak \u00f6zel bir durumdur, \u00e7eli\u015fkinin bir an\u0131d\u0131r: her uzla\u015fmaz kar\u015f\u0131tl\u0131k \u00e7eli\u015fkidir, ama her \u00e7eli\u015fki uzla\u015fmaz kar\u015f\u0131tl\u0131k de\u011fildir.
Elbette ki, son derece k\u00fc\u00e7\u00fck bir arsenik dozu ile organizmam\u0131z aras\u0131nda \u00e7eli\u015fki vard\u0131r; ama e\u011fer v\u00fccut\u00e7a emilen arsenik dozu \u00e7ok yetersiz kal\u0131rsa, \u00e7eli\u015fki, uzla\u015fmaz kar\u015f\u0131tl\u0131\u011fa varamayacakt\u0131r. Dozu art\u0131r\u0131n\u0131z, i\u015fte o zaman uzla\u015fmaz kar\u015f\u0131tl\u0131kt\u0131r: yani \u015fiddetli, organizma i\u00e7in \u00f6l\u00fcmc\u00fcl olan kar\u015f\u0131tl\u0131\u011fa varan \u00e7eli\u015fki. Ayn\u0131 \u015fekilde, kapitalist toplumun ba\u011fr\u0131nda da, (sayfa 123) her zaman, birarada bulunan kar\u015f\u0131tlar\u0131n sava\u015f\u0131m\u0131 vard\u0131r: burjuvazi-proletarya sava\u015f\u0131m\u0131.
“… Ama iki s\u0131n\u0131f aras\u0131ndaki \u00e7eli\u015fki, belirli bir a\u015famaya kadar geli\u015fince, a\u00e7\u0131k bir uzla\u015fmaz kar\u015f\u0131tl\u0131k bi\u00e7imini al\u0131r ve devrime d\u00f6n\u00fc\u015f\u00fcr.”[70]
Uzla\u015fmaz kar\u015f\u0131tl\u0131k, \u00e7eli\u015fkinin ancak bir an\u0131d\u0131r. Emperyalist devletler aras\u0131ndaki sava\u015f, onlan s\u00fcrekli olarak kar\u015f\u0131 kar\u015f\u0131ya getiren sava\u015f\u0131m\u0131n en kesin an\u0131d\u0131r. O halde \u00e7eli\u015fkiyi b\u00fct\u00fcn geli\u015fmesi i\u00e7inde de\u011ferlendirmeyi bilmek gerekir. \u00d6rne\u011fin, s\u0131n\u0131flar aras\u0131ndaki \u00e7eli\u015fki, ilkel kom\u00fcn\u00fcn ba\u011fr\u0131nda i\u015fb\u00f6l\u00fcm\u00fcnden do\u011fmu\u015ftur; bu a\u015famada toplumsal i\u015fler aras\u0131nda ayr\u0131m vard\u0131 (av, bal\u0131k\u00e7\u0131l\u0131k, hayvan yeti\u015ftirme); ama bu ayr\u0131m, s\u0131n\u0131flar\u0131n do\u011fu\u015funa g\u00f6t\u00fcrd\u00fc\u011f\u00fc zaman, sava\u015f\u0131m\u0131 geli\u015ftirdi, sava\u015f\u0131m, devrimci d\u00f6nemde uzla\u015fmaz kar\u015f\u0131tl\u0131k haline geldi.
O halde, sosyalizmde olan nedir? Burjuva s\u00f6m\u00fcr\u00fcn\u00fcn tasfiyesi, s\u0131n\u0131flar aras\u0131ndaki uzla\u015fmaz kar\u015f\u0131tl\u0131\u011f\u0131 ortadan kald\u0131r\u0131r. Bununla birlikte b\u00fct\u00fcn bir d\u00f6nem s\u00fcresince i\u015f\u00e7i s\u0131n\u0131f\u0131 ile k\u00f6yl\u00fcler aras\u0131nda, kent ile k\u00f6y aras\u0131nda, ve ayn\u0131 \u015fekilde kol eme\u011fi ile kafa eme\u011fi aras\u0131ndaki ayr\u0131mlar devam eder. Uzla\u015fmaz kar\u015f\u0131t olmayan bu ayr\u0131mlar, gene de yenilmesi gereken, \u00e7eli\u015fkilerdir, \u00e7\u00fcnk\u00fc, insan, gelece\u011fin s\u0131n\u0131fs\u0131z toplumunda, bug\u00fcnk\u00fc toplumda farkl\u0131 bireyler aras\u0131nda payla\u015f\u0131lan \u00e7ok \u00e7e\u015fitli eylemlerde bulunmak yetene\u011fine sahip olacakt\u0131r; ve \u00e7\u00fcnk\u00fc, \u00f6zellikle kol eme\u011fi ile kafa eme\u011fi aras\u0131ndaki \u00e7eli\u015fki, daha \u00fcst bir birlikte \u00e7\u00f6z\u00fclecektir. Politeknik e\u011fitim, her bireyi, ayn\u0131 zamanda hem teknik\u00e7i, hem de bilgin yapan bu birli\u011fin ko\u015fullar\u0131n\u0131 yarat\u0131r.
O halde g\u00f6r\u00fcl\u00fcyor ki, burjuvazi ile proletarya aras\u0131ndaki uzla\u015fmaz kar\u015f\u0131tl\u0131\u011f\u0131n sonu, \u00e7eli\u015fkilerin sonu anlam\u0131na gelmez. Lenin, bu konuda Buharin’i ele\u015ftirirken, “Uzla\u015fmaz kar\u015f\u0131tl\u0131k ile \u00e7eli\u015fki tamamen farkl\u0131d\u0131r” diyor. “Sosyalizmde uzla\u015fmaz kar\u015f\u0131tl\u0131klar yokolur, ama \u00e7eli\u015fkiler vard\u0131r.”[71] (sayfa 124)
Ger\u00e7ekte, ilerlemenin devindiricisi \u00e7eli\u015fki olmadan ilerleme nas\u0131l olabilirdi? “SSCB’de Sosyalizmin Ekonomik Sorunlar\u0131” adl\u0131 incelemesinde, Stalin, sosyalizmden kom\u00fcnizme a\u015famal\u0131 ge\u00e7i\u015fin, ancak (sosyalist toplumda) mevcut sosyalist m\u00fclkiyetin iki bi\u00e7imi aras\u0131nda: kolhoz m\u00fclkiyeti yani az ya da \u00e7ok b\u00fcy\u00fckl\u00fckte bir grubun sosyalist m\u00fclkiyeti ile ulusal m\u00fclkiyet, yani t\u00fcm toplumun ortakla\u015fa m\u00fclkiyeti (\u00f6rne\u011fin fabrikalar) aras\u0131ndaki \u00e7eli\u015fkinin \u00e7\u00f6z\u00fclmesi ile olanakl\u0131 olaca\u011f\u0131n\u0131 a\u00e7\u0131kl\u0131yor .[72]
Bununla birlikte, sosyalist toplumda, \u00e7eli\u015fkiler, \u00e7at\u0131\u015fmalar halinde, uzla\u015fmaz kar\u015f\u0131tl\u0131klar halinde evrim g\u00f6stermezler, \u00e7\u00fcnk\u00fc, bu toplumun \u00fcyelerinin, \u00e7\u0131karlar\u0131, dayan\u0131\u015fma halindedir ve \u00e7\u00fcnk\u00fc bu toplum, marksist bilimle, \u00e7eli\u015fkiler bilimiyle silahlanm\u0131\u015f bir parti taraf\u0131ndan y\u00f6netilmektedir: b\u00f6ylece \u00e7eli\u015fkilerin \u00e7\u00f6z\u00fclmesi bunal\u0131ms\u0131z ger\u00e7ekle\u015ftirilir. Ama bu \u00e7eli\u015fkiler, bu y\u00fczden daha az verimli de\u011fildir, \u00e7\u00fcnk\u00fc topluma ilerleme olana\u011f\u0131n\u0131 sa\u011flarlar.
Ayn\u0131 \u015fekilde, sovyet insan\u0131n\u0131n ya\u015fam\u0131nda ele\u015ftiri ve \u00f6zele\u015ftirinin genel prati\u011fi, \u00e7eli\u015fkilerin uzla\u015fmaz kar\u015f\u0131tl\u0131k olmadan geli\u015fmesinin en ar\u0131 \u00f6rneklerinden birini olu\u015fturur. Malenkov, “Davam\u0131z\u0131 ileri g\u00f6t\u00fcrmek i\u00e7in, olumsuz olaylara kar\u015f\u0131 bir sava\u015f\u0131m y\u00fcr\u00fctmek, partinin ve b\u00fct\u00fcn sovyet insanlar\u0131n\u0131n dikkatini, \u00e7al\u0131\u015fmalar\u0131m\u0131zdaki yanl\u0131\u015fl\u0131k ve kusurlar\u0131n tasfiyesine do\u011fru y\u00f6neltmek gerekir.” diyordu.
Ele\u015ftiri, milyonlarca emek\u00e7inin, \u00fclkenin efendilerinin i\u015fidir. “A\u015fa\u011f\u0131dan gelen ele\u015ftiri daha geni\u015fledik\u00e7e, halk\u0131m\u0131z\u0131n yarat\u0131c\u0131 g\u00fc\u00e7leri ve enerjisi daha tam olarak kendini g\u00f6sterecek ve \u00fclkenin efendileri olduklar\u0131 duygusu y\u0131\u011f\u0131nlar\u0131 daha g\u00fc\u00e7l\u00fc bir \u015fekilde etkileyecek.”[73]
Malenkov, b\u00f6yle bir ele\u015ftiri ile d\u00fczeltilecek yanl\u0131\u015flar\u0131n \u00f6rneklerini veriyor: baz\u0131 i\u015fyerlerinde hammaddelerin \u00e7ar\u00e7ur edilmesi; baz\u0131 kolhozlarda zaman kayb\u0131; ya da kapitalist (sayfa 125) ku\u015fatma ger\u00e7e\u011fine gere\u011fi kadar \u00f6nem verilmemesi; ya da baz\u0131 \u00f6rg\u00fctlere ya da baz\u0131 militanlara emanet edilen g\u00f6revlerin yeterince denetlenmemesi.
Malenkov, “B\u00fct\u00fcn namuslu sovyet insanlar\u0131n\u0131n, \u00f6rg\u00fctlerin ve y\u00f6netimlerin \u00e7al\u0131\u015fmalar\u0131ndaki yetersizlikleri cesaretle ve \u00e7ekinmeden ele\u015ftirebilmelerini sa\u011flayacak ko\u015fullar\u0131 yaratmak kesin olarak partinin i\u015fidir. Meclisler, militan toplant\u0131lar\u0131, b\u00fct\u00fcn \u00f6rg\u00fctlerin oturum ve konferanslar\u0131 fiili olarak, yetersizliklerin cesurca ve \u015fiddetle ele\u015ftirildikleri geni\u015f bir k\u00fcrs\u00fc olmal\u0131d\u0131r.”[74]
Y\u0131\u011f\u0131nlar\u0131n bu ele\u015ftirisinin, kar\u015f\u0131tlar\u0131n sava\u015f\u0131m\u0131n\u0131n bir y\u00f6n\u00fc oldu\u011fu a\u00e7\u0131kt\u0131r, \u00e7\u00fcnk\u00fc, sosyalist toplumun ilerlemesine engel olan yanl\u0131\u015flar\u0131n ve kal\u0131nt\u0131lar\u0131n giderilmesine olanak sa\u011flar; ama bu ele\u015ftiri, karde\u015f\u00e7e bir ele\u015ftiridir, \u00e7\u00fcnk\u00fc, \u00e7\u0131karlar\u0131 ayn\u0131 olan insanlar\u0131n eseridir.
Partinin kendi i\u00e7inde bile, fikir sava\u015f\u0131m\u0131, kar\u015f\u0131tlar\u0131n sava\u015f\u0131m\u0131, kar\u015f\u0131tlar\u0131n sava\u015f\u0131m\u0131n\u0131n \u00f6zel bir ifadesidir. Bu sava\u015f\u0131m, marksist-leninist-stalinci partiye, \u00e7al\u0131\u015fmas\u0131n\u0131 durmadan d\u00fczeltme olana\u011f\u0131n\u0131 sa\u011flayan, ama uzla\u015fmaz kar\u015f\u0131tl\u0131\u011fa vararak yozla\u015fmayan bir sava\u015f\u0131md\u0131r. Bu sava\u015f\u0131m, uzla\u015fmaz kar\u015f\u0131tl\u0131k halini al\u0131rsa, o zaman parti, i\u00e7inde bulunan ve burjuvazinin ajanlar\u0131 olarak i\u015f g\u00f6ren d\u00fc\u015fmanlara kar\u015f\u0131 sava\u015f\u0131yor demektir: Kom\u00fcnist (Bol\u015fevik) Partisinin, Trotski, Buharin ya da Beria’ya kar\u015f\u0131 sava\u015f\u0131m\u0131 gibi.<\/p>\n

III. KAR\u015eITLARIN SAVA\u015eIMI, D\u00dc\u015e\u00dcNCEN\u0130N DEV\u0130ND\u0130R\u0130C\u0130S\u0130<\/strong><\/p>\n

\u00c7eli\u015fkiler yasasi, do\u011fada ve toplumda bu kadar b\u00fcy\u00fck bir rol oynad\u0131\u011f\u0131na g\u00f6re, ayn\u0131 zamanda hem toplumsal hem de do\u011fal varl\u0131k olan insan\u0131n d\u00fc\u015f\u00fcncesinin de, ayn\u0131 \u015fekilde kar\u015f\u0131tlar yasas\u0131na ba\u011fl\u0131 oldu\u011funu anlamak kolayd\u0131r. Zaten biz de daha \u00f6nce, d\u00f6rd\u00fcnc\u00fc derste, d\u00fc\u015f\u00fcncenin diyalektik niteli\u011fini g\u00f6rd\u00fck. Bu, bizi \u015fa\u015f\u0131rtmayacakt\u0131r. Materyalistler olarak biz, d\u00fc\u015f\u00fcnceyi evrensel olu\u015fun bir an\u0131 olarak al\u0131yoruz; o halde, diyalekti\u011fin yasalar\u0131, ger\u00e7e\u011fin t\u00fcm\u00fc \u00fczerinde oldu\u011fu gibi d\u00fc\u015f\u00fcnce (sayfa 126) \u00fczerinde de h\u00fck\u00fcm s\u00fcrer. D\u00fc\u015f\u00fcncenin diyalekti\u011fi, \u00f6z\u00fcnde d\u00fcnyan\u0131n diyalekti\u011fi ile ayn\u0131 niteliktedir; o halde onun da temel yasas\u0131 \u00e7eli\u015fkidir. Bunun i\u00e7in Lenin \u015f\u00f6yle yaz\u0131yor:
“Bilme bir s\u00fcre\u00e7tir; d\u00fc\u015f\u00fcnce bir s\u00fcre\u00e7 arac\u0131l\u0131\u011f\u0131yla, s\u0131n\u0131rs\u0131z ve sonsuz olarak nesneye yakla\u015f\u0131r. Do\u011fan\u0131n insan d\u00fc\u015f\u00fcncesindeki yans\u0131s\u0131, ‘\u00f6l\u00fc’ bir bi\u00e7imde de\u011fil, ‘soyut olarak’ de\u011fil, hareketsiz de\u011fil, \u00c7EL\u0130\u015eK\u0130S\u0130Z DE\u011e\u0130L, ama hareketin, \u00e7eli\u015fkilerin do\u011fu\u015funun ve onlar\u0131n \u00e7\u00f6z\u00fcl\u00fc\u015f\u00fcn\u00fcn SONSUZ S\u00dcREC\u0130 i\u00e7inde anla\u015f\u0131lmal\u0131d\u0131r.”[75]
B\u00f6ylece, duyumdan kavrama nitel ge\u00e7i\u015f (bundan d\u00f6rd\u00fcnc\u00fc derste s\u00f6zetmi\u015ftik) \u00e7eli\u015fki taraf\u0131ndan yap\u0131lan bir harekettir: duyum, asl\u0131nda, ger\u00e7e\u011fin tekil, s\u0131n\u0131rl\u0131 bir g\u00f6r\u00fcn\u00fcm\u00fcn\u00fc yans\u0131t\u0131r; kavram evrenseli olumlamak \u00fczere bu tekil g\u00f6r\u00fcn\u00fcm\u00fc yads\u0131r,[76] nesnenin b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc ifade etmek i\u00e7in duyumun s\u0131n\u0131rlamalar\u0131n\u0131 a\u015far. Bu anlamda, kavram, duyumun yads\u0131nmas\u0131d\u0131r (\u00f6me\u011fin: dalgan\u0131n ve zerrelerin birli\u011fi olarak \u0131\u015f\u0131\u011f\u0131n bilimsel kavram\u0131, \u0131\u015f\u0131k duyumunu, yani bize \u0131\u015f\u0131\u011f\u0131n varl\u0131\u011f\u0131n\u0131 bildiren, ama onun ne oldu\u011funu s\u00f6ylemeyen duyumu yads\u0131r). Ama, kavram, duyumun yads\u0131nmas\u0131 (bilmenin bu alt d\u00fczeyine kar\u015f\u0131 sava\u015f\u0131m ile) haz\u0131rlanm\u0131\u015f olan kavram, kar\u015f\u0131l\u0131k olarak duyum \u00fczerinde etki yapar. Onu yads\u0131d\u0131ktan sonra, ona, kendi kendini yeni bir g\u00fc\u00e7le olumlamak yollar\u0131n\u0131 verir, \u00e7\u00fcnk\u00fc, anla\u015f\u0131lan daha iyi alg\u0131lan\u0131r.[77]
“Deneyimlerimiz, alg\u0131lad\u0131\u011f\u0131m\u0131z \u015feylerin kolayca anla\u015f\u0131lmad\u0131\u011f\u0131n\u0131, yaln\u0131zca, anla\u015f\u0131lan \u015feylerin daha derinden alg\u0131lanabildi\u011fini g\u00f6stermi\u015ftir.”[78]
B\u00f6ylece, duyum ve kavram, kavram ve duyum, birbirlerini, aralar\u0131nda etkileyen, her ne kadar her biri \u00f6teki taraf\u0131ndan kuvvetlendirilirse de her biri \u00f6tekine kar\u015f\u0131 kendini do\u011frulayan kar\u015f\u0131tlar\u0131n birli\u011fini olu\u015ftururlar (duyumun kendisini ayd\u0131nlatan kavrama gereksinmesi vard\u0131r, ve kavram\u0131n da (sayfa 127) kendisine dayanak noktas\u0131 olan duyuma gereksinmesi vard\u0131r).
D\u00fc\u015f\u00fcnceye \u00f6zg\u00fc daha \u00e7e\u015fitli s\u00fcre\u00e7leri ele alabilirdik ve bunlarda kar\u015f\u0131tlar yasas\u0131n\u0131 bulabilirdik. B\u00f6ylece, her d\u00fc\u015f\u00fcncenin mutlak olarak ba\u015fvurmak zorunda oldu\u011fu tahlil ve sentez, metafizik\u00e7i taraf\u0131ndan birbirine kar\u015f\u0131 kabul edilirler, elbette ki birbirine kar\u015f\u0131d\u0131rlar, ama bu, birbirinden ayr\u0131lmaz iki s\u00fcrecin kar\u015f\u0131tl\u0131\u011f\u0131d\u0131r. Tahlil ve sentez, birbirlerini i\u00e7erirler. Ger\u00e7ekten tahlil etmek, bir b\u00fct\u00fcn\u00fcn k\u0131s\u0131mlar\u0131n\u0131 bulmakt\u0131r; ama k\u0131s\u0131mlar, ancak bir b\u00fct\u00fcn\u00fcn k\u0131s\u0131mlar\u0131 olan k\u0131s\u0131mlard\u0131r, “kendinde k\u0131s\u0131m” yoktur: demek ki, b\u00fct\u00fcn, k\u0131s\u0131mlar\u0131n\u0131 g\u00f6sterir, tahlil ve sentez her ne kadar biri \u00f6tekinin tersi ise de, her biri \u00f6teki taraf\u0131ndan belirlenir.
Ayn\u0131 \u015fekilde, teori ve pratik, diyalektik kar\u015f\u0131l\u0131kl\u0131 etkilemede, iki kar\u015f\u0131t g\u00fc\u00e7t\u00fcr: onlar birbirlerini etkiler ve birbirlerini verimli k\u0131larlar.
D\u00fc\u015f\u00fcnce diyalektik oldu\u011fu i\u00e7indir ki, d\u00fcnyan\u0131n (do\u011fan\u0131n ve toplumun) diyalekti\u011fini kavrayabilir. Nesnel d\u00fcnyan\u0131n onu ayakta tutan ve onu besleyen \u00e7eli\u015fkileri d\u00fc\u015f\u00fcncede yans\u0131rlar, ve b\u00f6ylece yarat\u0131lan d\u00fc\u015f\u00fcncenin hareketi de, ger\u00e7e\u011fin b\u00fct\u00fcn \u00f6teki y\u00f6nleri gibi bizzat diyalektiktir.
\u00c7eli\u015fkileri iyi bilmeyen bir d\u00fc\u015f\u00fcnce, ger\u00e7e\u011fin \u00f6z\u00fcn\u00fc ka\u00e7\u0131rmaya yard\u0131m eder. En kaba nesnenin basit tan\u0131m\u0131 zaten bir \u00e7eli\u015fkinin ifadesidir. “G\u00fcl bir \u00e7i\u00e7ektir” dedi\u011fim zaman, g\u00fcl\u00fc kendinden ba\u015fka bir \u015fey yap\u0131yorum, onu \u00e7i\u00e7ekler s\u0131n\u0131f\u0131 i\u00e7ine yerle\u015ftiriyorum demektir. \u0130\u015fte bu, diyalektik d\u00fc\u015f\u00fcncenin bir ba\u015flang\u0131c\u0131d\u0131r; \u00e7\u00fcnk\u00fc bu sade bir g\u00fclden ba\u015flayarak, yakla\u015fa yakla\u015fa b\u00fct\u00fcn evreni bulaca\u011f\u0131m (biliyoruz ki her \u015fey birbirine ba\u011fl\u0131d\u0131r). Diyalektik olmayan bir d\u00fc\u015f\u00fcnce “g\u00fcl g\u00fcld\u00fcr” demekle yetinecektir, bu deyim do\u011fa hakk\u0131nda, g\u00fcl\u00fcn niteli\u011fi hakk\u0131nda hi\u00e7bir \u015fey \u00f6\u011fretmez.
Bu durum, bazan da bir g\u00fcl\u00fcn bir g\u00fcl oldu\u011funu, bir araba olmad\u0131\u011f\u0131n\u0131, an\u0131msamakta yarar olu\u015funa engel olamaz. \u0130lke olarak \u00f6zde\u015flik ilkesine (a, a’d\u0131r; a, a-olmayan de\u011fildir) sahip olan basit mant\u0131k, yani diyalektik olmayan mant\u0131k, yanl\u0131\u015f de\u011fildir. Basit bir \u015fekilde o, k\u0131sm\u0131d\u0131r, \u015feyleri g\u00f6r\u00fcnd\u00fc\u011f\u00fc (sayfa 128) gibi, y\u00fczeysel g\u00f6r\u00fcn\u00fc\u015f\u00fcyle ifade eder. “Su, sudur”, “burjuvazi, burjuvazidir” der. Diyalektik mant\u0131k, kal\u0131ml\u0131 g\u00f6r\u00fcn\u00fc\u015f\u00fcn \u00f6tesinde i\u00e7 hareketi, \u00e7eli\u015fkiyi yakalar. Diyalektik mant\u0131k, suyun, sudan hidrojene ve oksijene ge\u00e7ebilmesini a\u00e7\u0131klayan \u00e7eli\u015fkileri kendi i\u00e7inde ta\u015f\u0131d\u0131\u011f\u0131n\u0131 bulup ortaya koyar. Ayn\u0131 \u015fekilde, diyalektik mant\u0131k, burjuvaziyi, proletaryan\u0131n muhalifi, onun kar\u015f\u0131t\u0131 olarak tan\u0131mlar, ayn\u0131 zamanda, onu, kendisini olu\u015fturan \u00f6\u011felerin \u00e7e\u015fitlili\u011fi i\u00e7inde tan\u0131mlar (der ki: kendine \u00f6zde\u015f s\u0131n\u0131f olarak burjuvazi, burjuvazidir, ama, bir ulusal olmayan ve bir de ulusal olan burjuvazi vard\u0131r ki, bir nokaya kadar bunlar \u00e7eli\u015fik \u00e7\u0131karlara sahiptirler).
Bu demektir ki, formel mant\u0131k ya da \u00e7eli\u015fki olmayan mant\u0131k denen \u00f6zde\u015flik mant\u0131\u011f\u0131, yeterli olmasa da gereklidir. Bunu bilmemek ya da alaya almak, ger\u00e7e\u011fe s\u0131rt \u00e7evirmektir. \u00d6rnek: Jules Moch, Confrontations’da (“Kar\u015f\u0131la\u015ft\u0131rmalar”da) “Bug\u00fcnk\u00fc d\u00fczende iki s\u0131n\u0131f kapitalizm ve proletarya kar\u015f\u0131 kar\u015f\u0131ya bulunmaktad\u0131rlar.” diye yaz\u0131yor.
Sa\u00e7ma bir s\u00f6z. Proletaryan\u0131n bir s\u0131n\u0131f oldu\u011fu ger\u00e7ektir; proletaryan\u0131n d\u00fc\u015fman\u0131 olan s\u0131n\u0131f burjuvazidir, kapitalizm de\u011fil; kapitalizm bir toplumsal d\u00fczendir. Yazar, ayn\u0131 s\u0131radan olmayan ger\u00e7ekleri, ayn\u0131 kategori i\u00e7inde s\u0131ral\u0131yor. Bir s\u0131n\u0131f bir s\u0131n\u0131ftir, toplumsal bir d\u00fczen, toplumsal bir d\u00fczendir. Birini \u00f6teki diye almak, kullan\u0131lan terimlerin belirlenmesini isteyen en basit mant\u0131\u011fa sayg\u0131s\u0131zl\u0131k etmek demektir. Ve bundan dolay\u0131, hi\u00e7bir \u015fekilde b\u00f6yle bir kar\u0131\u015f\u0131kl\u0131\u011fa izin vermeyen, ama \u00f6zde\u015fli\u011fi, ger\u00e7e\u011fin bir y\u00f6n\u00fc olarak, sahtekarl\u0131k yapmadan g\u00f6rmezlikten, bilmezlikten gelinemeyecek bir y\u00f6n olarak kabul eden diyalektik mant\u0131\u011fa hakarettir. Diyalektik \u00e7eli\u015fki, herhangi bir \u015feyi herhangi bir \u015feyin kar\u015f\u0131s\u0131na koymaz; diyalektik \u00e7eli\u015fkiye g\u00f6re, bir kedi, ilk\u00f6nce bir kedidir, her ne kadar bu, bir kedinin ne oldu\u011funu a\u00e7\u0131klamaya yeterli de\u011filse de.
Jules Moch’un ser\u00fcveni, bir ba\u015fka y\u00f6nden \u00f6\u011freticidir: o, diyalekti\u011fi, kar\u015f\u0131tlar\u0131n sava\u015f\u0131m\u0131n\u0131 kabul etmemenin, en y\u00fcksek ak\u0131m\u0131n mant\u0131\u011f\u0131n\u0131 kabul etmemeye g\u00f6t\u00fcrd\u00fc\u011f\u00fcn\u00fc g\u00f6sterir. Siyasal nedenler y\u00fcz\u00fcnden bilimle aralar\u0131 a\u00e7\u0131k oldu\u011fu i\u00e7in (sayfa 129) bilim kalpazanlar\u0131n\u0131n sa\u011fduyuyla da aralar\u0131 yoktur. (sayfa 130)<\/p>\n

YOKLAMA SORULARI<\/strong><\/p>\n

1. \u0130\u015f\u00e7i hareketlerinin b\u00f6l\u00fcc\u00fcleri, kar\u015f\u0131tlar\u0131n sava\u015f\u0131m\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 ni\u00e7in yads\u0131rlar?
2. Kesin bir \u00f6rnekle, her \u00e7eli\u015fkinin uzla\u015fmaz kar\u015f\u0131tl\u0131k olmad\u0131\u011f\u0131n\u0131 g\u00f6steriniz.
3. \u00d6zele\u015ftiri, ne bak\u0131mdan kar\u015f\u0131tlar\u0131n sava\u015f\u0131m\u0131d\u0131ir?<\/p>\n

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

[63] Mao \u00c7e-tung, “\u00c7eli\u015fki \u00dczerine”, Teori ve Pratik, s. 33.
[64] Friedrich Engels, Anti-D\u00fchring, s. 193.
[65] Eskiden “eterle\u015fme” denirdi.
[66] \u0130\u015fte bunun i\u00e7indir ki, Paul Langevin \u015f\u00f6yle yaz\u0131yordu: “B\u00fct\u00fcn bilimlerimizin tarihinde bu diyalektik s\u00fcre\u00e7lere benzer i\u015faret s\u0131r\u0131klar\u0131 vard\u0131r. … Ben, fizi\u011fin bu i\u015faret s\u0131r\u0131klar\u0131n\u0131 ancak diyalektik materyalizmin temel fikirIerini \u00f6\u011frendikten sonra iyice anlad\u0131\u011f\u0131m\u0131n bilincine vard\u0131m.”
[67] Do\u011fadaki kar\u015f\u0131tlar\u0131 derinli\u011fine incelemek isteyen okurlar, Engels’in Do\u011fan\u0131n Diyalekti\u011fi adl\u0131 yap\u0131t\u0131ndan yararlanmal\u0131d\u0131rlar.
G\u00f6zlem: Do\u011fada kendini g\u00f6steren diyalektik g\u00fc\u00e7, daha antik\u00e7a\u011fda, \u00e7e\u015fitli b\u00fcy\u00fck zekalar\u0131n (\u00f6rne\u011fin Yunanl\u0131 Herakleitos’un) dikkatini \u00e7ekmi\u015ftir. Ve daha sonra, Leonardo da Vinci’de, bu do\u011fal diyalekti\u011fi tahlil \u00f6nsezisi g\u00f6r\u00fcl\u00fcr. Bu konuda, \u015fu ilgin\u00e7 par\u00e7adan bir fikir edinilebilir:
“Kendini besleyen her \u015feyin bedeni durmadan \u00f6l\u00fcr ve durmadan yeniden do\u011far. … Ama e\u011fer o beden bir g\u00fcn i\u00e7inde yokoldu\u011fu kadar yenilenirse, harcand\u0131\u011f\u0131 kadar yeniden do\u011facakt\u0131r; t\u0131pk\u0131 mum \u0131\u015f\u0131\u011f\u0131n\u0131n, a\u015fa\u011f\u0131dan \u00e7ok h\u0131zl\u0131 bir s\u0131v\u0131 ak\u0131m sayesinde, mumun ya\u015fl\u0131\u011f\u0131n\u0131 beslemesi, yukarda, kendini yok eden ve, s\u00f6nerken, parlak bir \u0131\u015f\u0131k durumundan, isli bir duman durumuna d\u00f6n\u00fc\u015fen \u015feyi durmadan yenilemesi gibi; bu duman\u0131n s\u00fcrekli olmas\u0131 gibi, bu \u00f6l\u00fcm de s\u00fcreklidir ve bu duman\u0131n s\u00fcreklili\u011fi besinin s\u00fcreklili\u011finin t\u0131pk\u0131s\u0131d\u0131r ve \u0131\u015f\u0131k, kendi kendisinin devinimi ile, bir anda tamamen \u00f6lm\u00fc\u015f ve tamamen yeniden do\u011fmu\u015ftur.”
[68] Bkz: Friedrich Engels, Anti-D\u00fchring, Do\u011fan\u0131n Diyalekti\u011fi.
[69] Friedrich Engels, Do\u011fan\u0131n Diyalekti\u011fi, s. 186-200.
[70] Mao \u00c7e-tung, “\u00c7eli\u015fki \u00fczerine”, Teori ve Pratik, s. 61.
[71] V. \u0130. Lenin, (“N. \u0130. Buharin’in Ge\u00e7i\u015f D\u00f6nemi Ekonomisi \u00dczerine D\u00fc\u015f\u00fcnceler”, Selected Works, Moscow 1931, c. XI, s. 357)’den aktaran Mao \u00c7e-tung, Teori ve Pratik, s. 62.
[72] Bkz: J. Stalin, “SSCB’de Sosyalizmin Ekonomik Sorunlar\u0131”, Son Yaz\u0131lar, 1950-1953, s. 74-75.
[73] Malenkov, Rapport d’activit\u00e9 du Committ\u00e9 central du P. C. de l’Union sovi\u00e9tique, s. 76.
[74] Malenkov, ayn\u0131 rapor, s. 76.
[75] L\u00e9nine, Cahiers Philosophipues.
[76] “Yads\u0131ma”, yok etmek anlam\u0131n da de\u011fil, diyalektik anlamda d\u00fc\u015f\u00fcn\u00fclmelidir: tamamen \u00fczerine dayanarak onu a\u015fma… (Evrensel) kavram, (s\u0131n\u0131rl\u0131) duyumu a\u015f\u0131yor, ama onun \u00fczerine dayanarak.
[77] \u0130\u015fte bunun i\u00e7in k\u00fclt\u00fcr\u00fcn duyarl\u0131\u011f\u0131 e\u011fitti\u011finden s\u00f6zedilir.
[78] Mao \u00c7e-tung, “\u00c7eli\u015fki \u00dczerine”, Teori ve Pratik, s. 12.<\/p>\n","protected":false},"excerpt":{"rendered":"

1 NC\u0130 B\u00d6L\u00dcM 6 NCI DERS D\u0130YALEKT\u0130\u011e\u0130N D\u00d6RD\u00dcNC\u00dc \u00c7\u0130ZG\u0130S\u0130 KAR\u015eITLARIN SAVA\u015eIMI (II) I .\u00a0\u00a0\u00a0\u00a0\u00a0 \u00c7eli\u015fkinin evrenselli\u011fi. a)\u00a0\u00a0 Do\u011fada. b)\u00a0\u00a0 Toplumda.II .\u00a0\u00a0\u00a0 Uzla\u015fmaz kar\u015f\u0131tl\u0131k ve \u00e7eli\u015fki.III .\u00a0\u00a0 Kar\u015f\u0131tlar\u0131n sava\u015f\u0131m\u0131, d\u00fc\u015f\u00fcncenin devindiricisi. I. \u00c7EL\u0130\u015eK\u0130N\u0130N EVRENSELL\u0130\u011e\u0130 Her de\u011fi\u015fikli\u011fin devindiricisi, \u00e7eli\u015fki, evrenseldir. “\u00c7eli\u015fki”den s\u00f6zedildi\u011fi zaman, idealist filozoflar, yaln\u0131zca, “fikirlerin sava\u015f\u0131m\u0131”n\u0131 anlarlar. 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