{"id":2911,"date":"2009-12-22T12:42:09","date_gmt":"2009-12-22T09:42:09","guid":{"rendered":"http:\/\/localhost\/wordpress\/2009\/12\/22\/2-nci-bolum-8-nci-ders-marksist-felsefi-materyalizmin-incelenmesi\/"},"modified":"2009-12-22T12:42:09","modified_gmt":"2009-12-22T09:42:09","slug":"2-nci-bolum-8-nci-ders-marksist-felsefi-materyalizmin-incelenmesi","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2009\/12\/22\/2-nci-bolum-8-nci-ders-marksist-felsefi-materyalizmin-incelenmesi\/","title":{"rendered":"2 NC\u0130 B\u00d6L\u00dcM 8 NC\u0130 DERS MARKS\u0130ST FELSEF\u0130 MATERYAL\u0130ZM\u0130N \u0130NCELENMES\u0130"},"content":{"rendered":"

<\/strong>2 NC\u0130 B\u00d6L\u00dcM MARKS\u0130ST FELSEF\u0130 MATERYAL\u0130ZM\u0130N \u0130NCELENMES\u0130 8 NC\u0130 DERS MATERYAL\u0130ST D\u00dcNYA ANLAYI\u015eI NED\u0130R?<\/p>\n

I .\u00a0\u00a0\u00a0 “Materyalizm” s\u00f6zc\u00fc\u011f\u00fcn\u00fcn iki anlam\u0131.
II .\u00a0\u00a0\u00a0 Madde ve ruh.
III .\u00a0\u00a0 Felsefenin temel sorunu.
IV .\u00a0\u00a0 “\u0130dealizm” s\u00f6zc\u00fc\u011f\u00fcn\u00fcn iki anlam\u0131.
V .\u00a0\u00a0\u00a0\u00a0 Materyalizm ve idealizm, teoride oldu\u011fu kadar
pratikte de birbirlerine kar\u015f\u0131d\u0131rlar.
VI .\u00a0\u00a0\u00a0 Marksist felsefi materyalizm \u00fc\u00e7 temel \u00e7izgi ile
ay\u0131rdedilir.<\/p>\n

HEN\u00dcZ incelemi\u015f oldu\u011fumuz diyalekti\u011fi, ger\u00e7ek alemden do\u011fa ve toplumdan ay\u0131racak olursak, hi\u00e7bir anlam ta\u015f\u0131maz. Alm\u0131\u015f oldu\u011fumuz b\u00fct\u00fcn \u00f6rnekler bunu g\u00f6stermi\u015ftir. Daha birinci dersimizden ba\u015flayarak belirttik ki, diyalektik ger\u00e7e\u011fin kendisindedir, onu ger\u00e7e\u011fe ak\u0131l sokmam\u0131\u015ft\u0131r. E\u011fer insan d\u00fc\u015f\u00fcncesi diyalektik ise, bu, kendisinden \u00f6nce ger\u00e7e\u011fin diyalektik olmas\u0131ndand\u0131r.[1] Diyalektik, ger\u00e7ek alemin diyalekti\u011fidir. Bunun i\u00e7indir ki, marksist teoride y\u00f6ntem diyalektik olunca, d\u00fcnya anlay\u0131\u015f\u0131 da materyalisttir. \u015eimdi a\u00e7\u0131klamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z i\u015fte bu “d\u00fcnya anlay\u0131\u015f\u0131”d\u0131r. (sayfa 157)<\/p>\n

I. “MATERYAL\u0130ZM” S\u00d6ZC\u00dc\u011e\u00dcN\u00dcN \u0130K\u0130 ANLAMI<\/strong><\/p>\n

\u0130lkin bir b\u00fcy\u00fck kar\u0131\u015f\u0131kl\u0131\u011fa kar\u015f\u0131 kendimizi korumal\u0131y\u0131z. Marksist felsefe materyalisttir. Materyalist olmas\u0131d\u0131r ki, bu felsefenin ortaya \u00e7\u0131k\u0131\u015f\u0131ndan beri marksizmin s\u0131n\u0131f d\u00fc\u015fmanlar\u0131n\u0131n say\u0131s\u0131z sald\u0131r\u0131 ve kara\u00e7almalar\u0131na u\u011framas\u0131na yola\u00e7m\u0131\u015ft\u0131r. Ayn\u0131 sald\u0131r\u0131 ve kara\u00e7almalar, daha antik\u00e7a\u011fda, genel anlam\u0131nda materyalizme kar\u015f\u0131 da y\u00f6neltilmi\u015ftir. Bu kara\u00e7alma ve sald\u0131r\u0131lar, esas olarak “materyalizm” s\u00f6zc\u00fc\u011f\u00fcn\u00fcn anlam\u0131n\u0131n kaba bir \u015fekilde bozulmas\u0131ndan ibarettir; materyalizm s\u00f6zc\u00fc\u011f\u00fcn\u00fcn do\u011fru felsefi anlam\u0131, gizlenir, \u00f6rt\u00fcl\u00fcr, onu g\u00f6zden d\u00fc\u015f\u00fcrmek, de\u011fersizle\u015ftirmek i\u00e7in niteli\u011fine “ahlaki” bir anlam yak\u0131\u015ft\u0131r\u0131l\u0131r.
B\u00f6ylece onlara bakarsan\u0131z, “materyalizm” ahlaks\u0131zl\u0131k, s\u0131n\u0131rs\u0131z, frenlenmemi\u015f bir zevk arzusu, insan ufkunun yaln\u0131zca maddi gereksinmelerle s\u0131n\u0131rland\u0131r\u0131lmas\u0131 demektir. Bu kara\u00e7alma, yeni bir kara\u00e7alma de\u011fil. Eskiden de kilise taraf\u0131ndan, mutluluk hakk\u0131n\u0131 ve bu mutlulu\u011fun ger\u00e7ekle\u015fmi\u015f olmas\u0131 i\u00e7in insan do\u011fas\u0131n\u0131n asil gereksinmelerinin doyurulmas\u0131 gere\u011fini tan\u0131yan Epik\u00fcros felsefe okuluna kar\u015f\u0131 da kullan\u0131lm\u0131\u015ft\u0131. Papazl\u0131k gelene\u011fi ve daha sonra \u00fcniversiteci gelenek, y\u00fczy\u0131llar boyunca epik\u00fcros\u00e7u felsefeyi bilerek \u00e7arp\u0131tt\u0131. Sonu\u00e7ta materyalistler de “Epik\u00fcros ordusunun sefihleri” oluyordu.
Ger\u00e7ekte, s\u00f6zc\u00fck yaln\u0131zca bu anlamda al\u0131nmak istense bile, o, Gabriel P\u00e9ri’ye, Georges Politzer’e, Pierre Timbaud’ya ya da Beloyannis’e de\u011fil, devrimci proletaryaya de\u011fil, tastamam burjuvazinin kendisine, kendi bolluk, g\u00f6nen\u00e7 ve zevklerini, s\u00f6m\u00fcr\u00fclenlerin yoksullu\u011fu \u00fczerine kuran s\u00f6m\u00fcr\u00fcc\u00fc s\u0131n\u0131fa yara\u015f\u0131r.
Engels, bu kara\u00e7almay\u0131 kendi sahiplerine geri \u00e7evirmi\u015ftir:
“Ger\u00e7ek \u015fu ki … burada, materyalizm s\u00f6zc\u00fc\u011f\u00fcne kar\u015f\u0131 darkafal\u0131 burjuvalar\u0131n \u00f6nyarg\u0131s\u0131na, k\u00f6kenini k\u00f6y papazlar\u0131n\u0131n eski kara\u00e7almalar\u0131ndan alan bu \u00f6nyarg\u0131ya ba\u011f\u0131\u015flanmaz bir \u00f6d\u00fcn verilmektedir. Darkafal\u0131, materyalizm dendi\u011fi (sayfa 158) zaman pisbo\u011fazl\u0131k, ayya\u015fl\u0131k, ars\u0131zl\u0131k, ten zevkleri ile \u015fatafatl\u0131 bir ya\u015fam s\u00fcrd\u00fcrmeyi, a\u00e7g\u00f6zl\u00fcl\u00fck, cimrilik, doymak bilmezlik, \u00e7\u0131kar pe\u015finde ko\u015fmay\u0131, ve borsa oyunlar\u0131n\u0131 ve kendisinin gizliden gizliye k\u00f6lesi oldu\u011fu b\u00fct\u00fcn bu i\u011fren\u00e7 kusurlar\u0131 anlar.”[2]
Materyalizm s\u00f6zc\u00fc\u011f\u00fcn\u00fcn \u00f6z anlam\u0131, do\u011fru anlam\u0131, onun felsefi anlam\u0131d\u0131r. Bu anlamda materyalizm, bir d\u00fcnya anlay\u0131\u015f\u0131d\u0131r, yani belli ilkelerden hareket ederek do\u011fa g\u00f6r\u00fcng\u00fclerini ve bunun do\u011fal sonucu olarak toplumsal ya\u015fam\u0131n g\u00f6r\u00fcng\u00fclerini anlama ve yorumlama tarz\u0131d\u0131r. Bu “d\u00fcnya g\u00f6r\u00fc\u015f\u00fc”, her durumda ve ko\u015fulda uygalanan \u00e7e\u015fitli bilimlerin temelidir. Her \u00e7e\u015fit bilimsel \u00e7al\u0131\u015fmalara sa\u011flam bir temel, k\u0131saca teori denen \u015feyi sa\u011flayarak, evrenin genel bir a\u00e7\u0131klamas\u0131n\u0131 olu\u015fturur.
Bu dersin konusu materyalist teorinin temelinin ne oldu\u011funu genel olarak belirlemektir.<\/p>\n

II. MADDE VE RUH<\/strong><\/p>\n

Her \u015feyden \u00f6nce “materyalizm” (“maddecilik”) s\u00f6z\u00fcn\u00fcn t\u00fcretildi\u011fi “madde” ile ne anla\u015f\u0131ld\u0131\u011f\u0131n\u0131 kesin olarak belirtmemiz gerekir.
D\u00fcnya, yani do\u011fa ve toplum, sonsuz derecede \u00e7ok, sonsuz derecede \u00e7e\u015fitli ve say\u0131s\u0131z y\u00f6nler ta\u015f\u0131yan g\u00f6r\u00fcng\u00fcler g\u00f6sterir. Bununla birlikte g\u00f6r\u00fcng\u00fclerin \u00e7e\u015fitli y\u00f6nleri aras\u0131nda yap\u0131labilecek b\u00fct\u00fcn ayr\u0131mlar aras\u0131nda b\u00fct\u00fcn \u00f6tekilerden daha \u00f6nemli olan ve \u00f6nceden bir bilimsel inceleme yapmaks\u0131z\u0131n kavranabilen bir y\u00f6n vard\u0131r.
Herkes bilir ki, ger\u00e7ekten de, ger\u00e7ekte g\u00f6rebildi\u011fimiz, dokunabildi\u011fimiz, \u00f6l\u00e7ebildi\u011fimiz ve maddi denilen \u015feyler vard\u0131r. \u00d6te yandan fikirlerimiz, duygular\u0131m\u0131z, isteklerimiz, an\u0131lar\u0131m\u0131z vb. gibi, ne g\u00f6rebildi\u011fimiz, ne dokunabildi\u011fimiz ve ne de \u00f6l\u00e7ebildi\u011fimiz, ama \u00f6tekilerden daha az varolmayan \u015feyler de vardir: bunlar\u0131n maddi olmad\u0131klar\u0131n\u0131 anlatmak i\u00e7in (sayfa 159) bunlar\u0131n d\u00fc\u015f\u00fcncel (id\u00e9al) olduklar\u0131 s\u00f6ylenir. B\u00f6ylece varolan her \u015feyi, iki alana payla\u015ft\u0131r\u0131yoruz: maddi (mat\u00e9riel) ya da d\u00fc\u015f\u00fcncel (id\u00e9al). Daha diyalektik bir bi\u00e7imde de s\u00f6ylenebilir, ve ger\u00e7ek, bir maddi y\u00f6n ve bir de d\u00fc\u015f\u00fcncel y\u00f6n sunar denebilir. Bir heykele bi\u00e7im verecek olan bir heykelcinin fikri ile, bitmi\u015f, tamamlanm\u0131\u015f heykel aras\u0131ndaki fark\u0131 herkes anlar. Gene herkes anlar ki, ba\u015fka bir ki\u015finin bu heykeli g\u00f6rmeden \u00f6nce bu heykel hakk\u0131nda bir fikri olamayacakt\u0131r. Bununla birlikte fikirler dil arac\u0131ll\u0131\u011f\u0131yla aktar\u0131labilirler: b\u00f6ylece, bu heykeli g\u00f6rmemi\u015f olan ki\u015fi, e\u011fer heykelci ona ne yapmak istedi\u011fini, \u00f6rne\u011fin Henri Martin’in bir b\u00fcst\u00fcn\u00fc yapmak istedi\u011fini anlat\u0131rsa, heykel hakk\u0131nda bir fikre sahip olabilecektir. B\u00f6ylece maddi d\u00fcnya, bize bu maddi d\u00fcnyay\u0131 tasar\u0131mlayan, “tasar\u0131mlar”\u0131m\u0131z dedi\u011fimiz d\u00fc\u015f\u00fcncel bir d\u00fcnya ile bir bak\u0131ma ikilenmi\u015ftir.
Toplumsal ya\u015fam alan\u0131nda da, maddi y\u00f6n ile d\u00fc\u015f\u00fcncel y\u00f6n\u00fc birbirine kar\u0131\u015ft\u0131rmaya izin verilmez. Bunun gibi, sosyalist \u00fcretim tarz\u0131, \u00fcretim ara\u00e7lar\u0131n\u0131n sosyalist m\u00fclkiyeti, Sovyetler Birli\u011fi’nde s\u00f6zg\u00f6t\u00fcrmez bir ger\u00e7ektir. Bununla birlikte SF\u0130O y\u00f6neticilerinin yan\u0131ltt\u0131\u011f\u0131 bir emek\u00e7inin bunlar hakk\u0131nda sahip oldu\u011fu fikir, onun ilkesini bilen bir kom\u00fcnist militan\u0131n sahip oldu\u011fu fikirle hi\u00e7 de ayn\u0131 de\u011fildir. \u0130\u015fte burada da gene, bir yanda ger\u00e7ek, \u00f6te yanda da bu ger\u00e7ek hakk\u0131nda sahip olunan “tasanmlar” var.
Bu k\u00f6kl\u00fc ayr\u0131m, toplumlar\u0131n geli\u015fmesinin belirli bir evresinde, bilim ad\u0131na lay\u0131k bilimlerin do\u011fu\u015fundan \u00e7ok \u00f6nce, yaln\u0131zca kendi fikirlerinin g\u00fcc\u00fcyle, evrenin asl\u0131na uygun tutarl\u0131 bir tablosunu \u00e7izmeye \u00e7al\u0131\u015fm\u0131\u015f insanlar\u0131n hi\u00e7birinin g\u00f6z\u00fcnden ka\u00e7mad\u0131.
Bunun i\u00e7indir ki, maddenin yan\u0131na ba\u015fka bir ilke, ruh (esprit) koymaya gidildi. Bu s\u00f6zc\u00fck, genel olarak b\u00fct\u00fcn maddi olmayan \u015feyler alan\u0131n\u0131, yani bizim d\u00fc\u015f\u00fcncemizin olaylar\u0131ndan ba\u015fka imgelemimizin \u00fcr\u00fcnlerini, d\u00fc\u015flerimizdekiler gibi imgesel varl\u0131klar\u0131 belirtiyordu. B\u00f6ylece ruhlara inanma, bir ruhlar d\u00fcnyas\u0131n\u0131n varl\u0131\u011f\u0131na inanma ve ensonu dinlerin tanr\u0131 dedikleri bir \u00fcst\u00fcn ruh fikri olu\u015ftu. (sayfa 160)
G\u00f6r\u00fcyoruz ki, maddenin ve ruhun ayr\u0131m\u0131 b\u00fcy\u00fck bir \u00f6nem ta\u015f\u0131yor. Bunu, kendini g\u00f6sterdi\u011fi b\u00fct\u00fcn bi\u00e7imlerde bulup tan\u0131may\u0131 bilmek gerekir. \u00d6rne\u011fin, bunu, dinlerin, can ile beden aras\u0131nda yapt\u0131klar\u0131 ayr\u0131mda buluyoruz. Bazan, “madde” ve “ruh” ifadeleri kullanmak yerine, “varl\u0131k” ve “d\u00fc\u015f\u00fcnce”den s\u00f6zedilir, ya da “do\u011fa” ve “bilin\u00e7” kar\u015f\u0131 kar\u015f\u0131ya getirilir\u00a0 ama bu ayr\u0131m hep ayn\u0131d\u0131r.<\/p>\n

III. FELSEFEN\u0130N TEMEL SORUNU<\/strong><\/p>\n

Bundan \u00f6nceki tahlil, bilimlerin \u00e7a\u011fc\u0131l geli\u015fmesiyle hi\u00e7 de a\u015f\u0131lm\u0131\u015f de\u011fildir. Ger\u00e7e\u011fin maddi y\u00f6n\u00fc ile d\u00fc\u015f\u00fcncel y\u00f6n\u00fc aras\u0131ndaki ayr\u0131m b\u00fct\u00fcn bilim adamlar\u0131n\u0131n iyi bir felsefi formasyon edinmeleri i\u00e7in gereklidir de: bilim adam\u0131, madde ile kendisinin maddeden edindi\u011fi fikir aras\u0131nda ayr\u0131m yapabilmelidir; ayn\u0131 \u015fekilde, militan, kendi arzular\u0131 ile ger\u00e7ek olarak olanakl\u0131 olan aras\u0131nda ayr\u0131m yapmas\u0131n\u0131 bilmelidir.
Bununla birlikte, filozoflar\u0131n kendileri de, ilk bak\u0131\u015fta, bu iki temel ilkenin, felsefenin en genel bilgileri, kavramlar\u0131 olduklar\u0131n\u0131 a\u00e7\u0131k\u00e7a g\u00f6remediler. Ancak yava\u015f yava\u015f insan bilgilerinin geli\u015fmesi s\u0131ras\u0131nda bunun bilincine vard\u0131lar. Bunlar\u0131 kesin ve a\u00e7\u0131k olarak ortaya \u00e7\u0131karmay\u0131 b\u00fcy\u00fck Frans\u0131z filozofu Descartes (1596-1650) ba\u015farm\u0131\u015ft\u0131r. Bununla birlikte, bug\u00fcn bile, burjuva \u00fcniversiteden nice filozoflar, b\u00fct\u00fcn inceli\u011fi ve yal\u0131nl\u0131\u011f\u0131 i\u00e7inde bu temel ayr\u0131m\u0131 ve bizi ula\u015ft\u0131rd\u0131\u011f\u0131 sonu\u00e7lar\u0131 bir t\u00fcrl\u00fc kavrayamamaktad\u0131rlar. B\u00f6yleleri, bu bak\u0131mdan, marksizm okulunda yeti\u015fmi\u015f bir i\u015f\u00e7i militandan daha geri durumdar\u0131rlar.
B\u00fct\u00fcn\u00fc i\u00e7inde d\u00fcnyan\u0131n, son tahlilde, iki ilkeyle, yaln\u0131zca iki ilkeyle a\u00e7\u0131kland\u0131\u011f\u0131 a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcr g\u00f6r\u00fclmez, ka\u00e7\u0131n\u0131lmaz olarak felsefenin temel sorunlar\u0131yla kar\u015f\u0131 kar\u015f\u0131ya gelinir. \u015eu halde denebilir ki, burjuva \u00fcniversite “filozoflar\u0131”n\u0131n \u00e7o\u011fu, felsefenin temel sorununun yan\u0131na bile yakla\u015fmam\u0131\u015flard\u0131r. Hatta onu dikkate almay\u0131 bile reddederler, bu sorunun kendilerine a\u00e7\u0131k\u00e7a sorulmas\u0131n\u0131 yasaklarlar.
Bununla birlikte, \u015funu g\u00f6z\u00f6n\u00fcnde bulundurmak gerekir (sayfa 161) ki, b\u00fct\u00fcn felsefe tarihi \u00e7e\u015fitli bi\u00e7imlerde ifadelendirilen bu temel sorun \u00e7evresinde toplanan uzun tart\u0131\u015fmalardan ba\u015fka bir \u015fey de\u011fildir. Ba\u015fka ba\u015fka bi\u00e7imlerde form\u00fcle edilen bu temel sorun, d\u00f6n\u00fcp dola\u015f\u0131p \u015furaya gelir: k\u0131sacas\u0131, d\u00fcnyay\u0131 a\u00e7\u0131klamak i\u00e7in iki ilke, yaln\u0131zca iki ilke oldu\u011fu do\u011fru ise, bu iki ilkeden hangisi \u00f6tekini a\u00e7\u0131klar? Hangisi daha temel ilkedir? Birinci olan hangisidir, \u00f6tekinden t\u00fcreyen hangisidir? Ba\u015f\u0131 sonu olmayan, sonsuz olan ve bu y\u00fczden de \u00f6tekini yaratan hangisidir?
\u0130\u015fte felsefenin temel sorunu budur.
B\u00f6yle bir soranun, soruyu ne \u015fekilde sorarsak soral\u0131m, ancak olanakl\u0131 iki yan\u0131t\u0131 olabilir.
Ya madde (varl\u0131k, do\u011fa) ba\u015f\u0131 sonu olmayan, sonsuz ilk’tir,\u00a0 ve ruh (d\u00fc\u015f\u00fcnce, bilin\u00e7) bundan t\u00fcremi\u015ftir.
Ya da ruh (d\u00fc\u015f\u00fcnce, bilin\u00e7) ba\u015f\u0131 sonu olmayan, sonsuz ilk’tir,\u00a0 ve madde (varl\u0131k, do\u011fa) bundan t\u00fcremi\u015ftir.
\u0130\u015fte birinci yan\u0131t, felsefi materyalizmin temelini olu\u015fturur.
\u0130kinciye gelince, bu, \u015fu ya da bu bi\u00e7imde, felsefi idealizm’den gelen b\u00fct\u00fcn \u00f6\u011fretilerde bulunur.
Bu iki felsefi tutum her ne kadar kendi b\u00fcnyelerinde tutarl\u0131 olan yaln\u0131zca bu felsefelerse de taban tabana birbirine kar\u015f\u0131d\u0131rlar.<\/p>\n

IV. “\u0130DEAL\u0130ZM” S\u00d6ZC\u00dc\u011e\u00dcN\u00dcN \u0130K\u0130 ANLAMI<\/strong><\/p>\n

Daha fazla ilerlemeden””idealizm” s\u00f6zc\u00fc\u011f\u00fcn\u00fcn felsefi anlam\u0131n\u0131n yerine, kas\u0131tl\u0131 olarak “ahlaki” bir anlam koyan materyalizm d\u00fc\u015fmanlar\u0131n\u0131n kurdu\u011fu bir tuzaktan sak\u0131nmam\u0131z gerekir.
Ahlaki anlamda bir ideal (\u00fclk\u00fc), bencil, dar perspektiflere, k\u00fc\u00e7\u00fckl\u00fcklere vb. kar\u015f\u0131l\u0131k olarak y\u00fcksek, soylu, y\u00fcce bir ama\u00e7t\u0131r. Ve bazan “idealist” (\u00fclk\u00fcc\u00fc) s\u00f6zc\u00fc\u011f\u00fc, uygun olmayarak kendisini bir davaya adayan, ger\u00e7ekle\u015fecek ya da ger\u00e7ekle\u015fmeyecek bir fikre feda eden insan\u0131 belirtmek i\u00e7in kullan\u0131l\u0131r. Materyalizmin d\u00fc\u015fmanlar\u0131, d\u00fcnyay\u0131 maddeden \u00f6nce (sayfa 162) gelen bir ruh ile a\u00e7\u0131klad\u0131klar\u0131 i\u00e7in, pratikte de, yaln\u0131z onlar\u0131n kendilerini bir fikre adayabileceklerine, yaln\u0131z onlar\u0131n bir ideale sahip olabileceklerine, sade insanlar\u0131 inand\u0131rmak isterlerdi elbette. G\u00fczel bir safsata \u00f6me\u011fi.
Ger\u00e7ek bamba\u015fkad\u0131r. Felsefi idealizm, fikir kurbanlar\u0131n\u0131 esinleyebilmekte tek felsefe olmak \u015f\u00f6yle dursun, genel olarak en canice i\u015flere k\u0131l\u0131f \u00f6devi g\u00f6r\u00fcr. Devrimci proletanyan\u0131n zaferinin, “zevk e\u011filimi”nin, “fedakarl\u0131k e\u011filimi”ne \u00fcst\u00fcn gelmesi demek olaca\u011f\u0131 kara\u00e7almas\u0131, “devrimci barbarl\u0131\u011fa” kar\u015f\u0131 sava\u015ft\u0131klar\u0131n\u0131 iddia eden Oradour katillerininkinden oldu\u011fu gibi, hain P\u00e9tain’in dilinden de d\u00fc\u015fm\u00fcyordu.
Materyalistlere gelince, onlar, dedi\u011fimiz gibi, fikirlerin varl\u0131\u011f\u0131n\u0131 hi\u00e7bir zaman yads\u0131mazlar, onlar\u0131n fikirlere verdikleri \u00f6nemli rol\u00fc de g\u00f6rece\u011fiz. Pratikte, bir i\u015f\u00e7i ideali oldu\u011fu a\u00e7\u0131kt\u0131r. Devrimci proleterlerin bir ideali vard\u0131r: sosyalizm. Bu ideal, en y\u00fcksek, en g\u00fc\u00e7 bir ideal de olsa, en \u00e7\u0131kars\u0131z bir idealdir, \u00e7\u00fcnk\u00fc, insan\u0131n \u00f6teki d\u00fcnyadaki ki\u015fisel “kurtulu\u015f” umudunun bu idealde hi\u00e7bir pay\u0131 yoktur.
Bu, hi\u00e7 de ufkunu i\u011fren\u00e7 kapitalist ger\u00e7e\u011fin \u00f6tesine geni\u015fletince mutlaka idealist olunmas\u0131 gerekti\u011fini s\u00f6yleyenlerin iddia ettikleri gibi, bu devrimcilerin “idealist” ya da “feragat sahibi h\u0131ristiyanlar” olduklar\u0131n\u0131 g\u00f6stermez. \u00dcstelik bu, durmadan s\u00f6z\u00fc edilen ama ger\u00e7ekle\u015ftirmek i\u00e7in hi\u00e7bir zaman hi\u00e7bir \u015feyin yap\u0131lmad\u0131\u011f\u0131 bir d\u00fc\u015f\u00fcn s\u00f6zkonusu oldu\u011funu da g\u00f6stermez. Devrimci proleterler ger\u00e7ekle\u015ftirmeye niyetli olduklar\u0131 bir ideale sahip bulunmaktad\u0131rlar ve bu ger\u00e7ekle\u015ftirme, onu \u00fctopyadan oldu\u011fu kadar ikiy\u00fczl\u00fcl\u00fckten de koruyan materyalist bir d\u00fcnya anlay\u0131\u015f\u0131na dayan\u0131r.
\u0130deal \u00fcst\u00fcne s\u00f6ylenen \u015fatafatl\u0131 s\u00f6zleri, emek\u00e7ilere kabul ettirdi\u011fi s\u00f6m\u00fcr\u00fcn\u00fcn \u00fcst\u00fcne \u00f6rtmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 asma yapraklar\u0131ndan ba\u015fka bir \u015fey olmayan “idealist” burjuvaziyi, Engels, b\u00fct\u00fcn \u00e7\u0131plakl\u0131\u011f\u0131yla ortaya koyar:
“… [darkafal\u0131 burjuva], idealizm s\u00f6zc\u00fc\u011f\u00fcnden ise, ba\u015fkalar\u0131 \u00f6n\u00fcnde g\u00f6klere \u00e7\u0131kard\u0131\u011f\u0131, ama kendisi, ancak her zamanki ‘materyalist’ a\u015f\u0131r\u0131l\u0131klar\u0131n\u0131n zorunlu sonucu olan s\u0131k\u0131nt\u0131 d\u00f6nemlerini ya da bunal\u0131mlar\u0131 atlatmas\u0131 s\u00f6zkonusu oldu\u011fu (sayfa 163) s\u00fcrece, inand\u0131\u011f\u0131 erdeme, insanl\u0131\u011fa ve genellikle ‘daha iyi bir d\u00fcnya’ya iman\u0131 anlar ve durmadan pek sevdi\u011fi \u015fu nakarat\u0131 yineler: ‘\u0130nsan dedi\u011fin de nedir ki? Yar\u0131-hayvan yar\u0131-melek!”[3]<\/p>\n

V. MATERYAL\u0130ZM VE \u0130DEAL\u0130ZM TEOR\u0130DE OLDU\u011eU KADAR PRAT\u0130KTE DE B\u0130RB\u0130RLER\u0130NE KAR\u015eIDIRLAR<\/strong><\/p>\n

\u015eimdi, gene, felsefenin temel sorusuna verilen iki yan\u0131ta d\u00f6nebiliriz.
\u015euras\u0131 a\u00e7\u0131kt\u0131r ki, bu iki yan\u0131t mutlak \u015fekilde birbirleriyle ba\u011fda\u015fmaz yan\u0131tlard\u0131r ve bunlar i\u00e7inde ancak bir tanesi do\u011fru olabilir. Neden insanlar ilk bak\u0131\u015fta do\u011fru yan\u0131t\u0131n hangisi oldu\u011funu bilemediler? Bunu daha sonra idealizmin kaynaklar\u0131 konusunda g\u00f6rece\u011fiz.
\u015eimdilik, materyalizm ile idealizm kesin olarak birbirleriyle ba\u011fda\u015fmad\u0131klar\u0131na, biri di\u011ferini uzakla\u015ft\u0131rd\u0131\u011f\u0131na, ve yaln\u0131z bir tek do\u011fru yan\u0131t olabilece\u011fine g\u00f6re, bir \u00e7eli\u015fki kar\u015f\u0131s\u0131nda bulundu\u011fumuzu g\u00f6rmekle yetinelim. \u0130dealizm ile materyalizm bir birlik olu\u015ftururlar, iki kar\u015f\u0131t gibi ayr\u0131lmaz bir \u015fekilde birbirlerine ba\u011fl\u0131d\u0131rlar. Materyalizmin her ilerlemesi, idealizme indirilmi\u015f bir darbedir. Ve tersine, materyalizmden her uzakla\u015fma, idealizmin bir ilerlemesidir. Bu kar\u015f\u0131tlar\u0131n birli\u011fi, materyalizm ile idealizm aras\u0131ndaki sava\u015f\u0131m\u0131n ka\u00e7\u0131n\u0131lmaz oldu\u011fu, idealizm ile materyalizm aras\u0131nda hi\u00e7bir sentez, hi\u00e7bir uzla\u015fma olamayaca\u011f\u0131 anlam\u0131na gelir. (Bkz: be\u015finci ders, III. kesim, c. ve yedinci ders, V. kesim.)
Bu nokta \u00f6nemlidir, \u00e7\u00fcnk\u00fc marksizmi bozmaya, oldu\u011fundan ba\u015fka g\u00f6stermeye \u00e7al\u0131\u015fan baz\u0131 idealist filozoflar, diyalektik materyalizmin, marksizm-idealizm kar\u015f\u0131tl\u0131\u011f\u0131n\u0131n bir sentezi, bir a\u015f\u0131lmas\u0131 olaca\u011f\u0131n\u0131 iddia ediyorlar. B\u00f6yle bir “sentez”, ger\u00e7ekte idealist meta\u0131n bir k\u0131l\u0131k de\u011fi\u015ftirmesinden ba\u015fka bir \u015fey de\u011fildir.
Marx’\u0131n, diyalektik materyalizmin, materyalizm ile idealizm (sayfa 164) aras\u0131ndaki eski \u00e7at\u0131\u015fmay\u0131 art\u0131k g\u00fcn\u00fcn konusu olmaktan \u00e7\u0131kard\u0131\u011f\u0131n\u0131 yazd\u0131\u011f\u0131 do\u011frudur. O, bununla, diyalektik materyalizmin bu bin y\u0131ll\u0131k tart\u0131\u015fmay\u0131 kesin olarak materyalizmin lehine sonu\u00e7land\u0131rma olana\u011f\u0131n\u0131 sa\u011flad\u0131\u011f\u0131n\u0131, \u00e7\u00fcnk\u00fc materyalizmin adamak\u0131ll\u0131 geli\u015fti\u011fini ve idealizmi onulmaz bir yenilgiye u\u011fratt\u0131\u011f\u0131n\u0131 s\u00f6ylemek istiyordu.
\u015eu halde, demek ki, diyalektik okurken g\u00f6rd\u00fc\u011f\u00fcm\u00fcz gibi “uzla\u015fma”yla, “sentez”le de\u011fil, idealizme kar\u015f\u0131 sava\u015f\u0131mla bu \u00e7eli\u015fki \u00e7\u00f6z\u00fclebilir.
Bu teorik sava\u015f\u0131m\u0131n b\u00fcy\u00fck bir pratik \u00f6nemi vard\u0131r. Birbirine kar\u015f\u0131t iki d\u00fcnya anlay\u0131\u015f\u0131, ger\u00e7ekte pratikte birbirine kar\u015f\u0131t iki tutuma komuta ederler.
Bir y\u0131ld\u0131r\u0131m tehlikesi, iki \u015fekilde uzakla\u015ft\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131l\u0131r. Ya paratoner kurularak, ya da tanr\u0131ya yakar\u0131p, mum yakarak. Birinci y\u00f6ntem, y\u0131ld\u0131r\u0131m\u0131n belirli maddi nedenleri olan maddi bir olay oldu\u011fu ve bunun sonu\u00e7lar\u0131ndan da, bilimsel bilginin ve tekni\u011fin bize sa\u011flad\u0131\u011f\u0131 yollarla sak\u0131n\u0131labilece\u011fi fikrinden hareket eder. \u0130kinci y\u00f6ntem, y\u0131ld\u0131r\u0131m\u0131n her \u015feyden \u00f6nce do\u011fa\u00fcst\u00fc bir nedeni olan, tanr\u0131sal \u00f6fkenin ve tanr\u0131 kudretinin bir i\u015fareti oldu\u011fu ve bundan \u00f6t\u00fcr\u00fc de mum yakma ve dua gibi sihirli, b\u00fcy\u00fcl\u00fc \u00e7arelere ba\u015fvurarak insan ruhunun tanr\u0131n\u0131n ruhu \u00fczerindeki etkisinin savu\u015fturulmaya \u00e7al\u0131\u015f\u0131lmas\u0131 fikrinden hareket eder. B\u00f6ylece g\u00f6rd\u00fc\u011f\u00fcm\u00fcz gibi, olaylar\u0131n nedenlerini anlay\u0131\u015f tarz\u0131, ka\u00e7\u0131n\u0131lmaz olarak, farkl\u0131 pratik yollarla, birinci durumda materyalist ikinci durumda idealist yollara ba\u015fvurmaya g\u00f6t\u00fcr\u00fcr\u00a0 ve pratik sonu\u00e7lar\u0131 da farkl\u0131 olur!
Teoriye muhalefetin daha ba\u015fka pratik sonu\u00e7lar\u0131 da vard\u0131r: paratoner kullan\u0131m\u0131 yayg\u0131nla\u015ft\u0131k\u00e7a daha az mum yak\u0131ld\u0131\u011f\u0131n\u0131 ve duadan da vazge\u00e7ildi\u011fini anlamak g\u00fc\u00e7 bir \u015fey de\u011fildir ve elbette ki, bunun sonucu olarak sayg\u0131nl\u0131\u011f\u0131n\u0131n azald\u0131\u011f\u0131n\u0131 g\u00f6ren kilise, bilimin ilerlemesine, insanlar\u0131n safl\u0131\u011f\u0131n\u0131n, kolay inan\u0131rl\u0131\u011f\u0131n\u0131n azalmas\u0131na k\u00f6t\u00fc bir g\u00f6zle bak\u0131yordu.
Toplumsal ya\u015fam\u0131n olaylar\u0131 s\u00f6zkonusu oldu\u011fu zaman da, bu engelleme daha az ger\u00e7ek de\u011fildir. Rabelais, Picrochole’un Sava\u015f\u0131 b\u00f6l\u00fcm\u00fcnde, iki tutumun belagatli bir tablosunu (sayfa 165) b\u0131rakt\u0131 bize. Sald\u0131rgan Picrochole, ya\u011fma etmeye niyetlendi\u011fi manast\u0131ra sald\u0131rd\u0131\u011f\u0131 zaman, ke\u015fi\u015flerin \u00e7o\u011fu mihrap dairesine kapan\u0131yor ve ruhlar\u0131n\u0131 tanr\u0131ya emanet ediyorlar; yaln\u0131z Jean des Entommeurs birader eline ge\u00e7irdi\u011fi sa\u011flam bir sopayla, o zamana kadar meyve bah\u00e7elerini tahrip etmi\u015f olan Picrochole’un tutma askerlerine k\u0131yas\u0131ya vurarak onlar\u0131 kap\u0131 d\u0131\u015far\u0131 ediyor; bununla, bir sald\u0131rgandan kurtulmak i\u00e7in kar\u015f\u0131 koyman\u0131n dua etmekten daha \u00e7ok i\u015fe yarad\u0131\u011f\u0131n\u0131 g\u00f6steriyor.
Bunun gibi, nazi sald\u0131r\u0131s\u0131na kar\u015f\u0131 Ulusal Direni\u015f hareketi s\u0131ras\u0131nda, katolikler, i\u015fgalcilere kar\u015f\u0131 \u00e7e\u015fitli sava\u015f\u0131m bi\u00e7imlerine kat\u0131ld\u0131lar. \u0130dealist felsefelerden yana olanlar\u0131n ya\u015famda, materyalist\u00e7e davranmalar\u0131 da genel bir olgudur.
\u0130dealizmin pratik tehlikeleri burada kendini g\u00f6sterir. Rabelais’nin ke\u015fi\u015flerinin idealizmi, pratikte, sald\u0131rgana alan\u0131 bo\u015f b\u0131rakmak sonucuna var\u0131r. Ayn\u0131 \u015fekilde, sava\u015fa kar\u015f\u0131 somut eylemi reddeden ve genel olarak emperyalistlerin ve \u00f6zel olarak Hitler’in “iyi niyet”ine inan\u0131rm\u0131\u015f gibi g\u00f6r\u00fcnen pasifistlerin idealizmi, pratik olarak, nazilere yard\u0131m ediyor ve 1939’da “\u00f6lmektense k\u00f6lelik” slogan\u0131na arka \u00e7\u0131k\u0131yordu.
Ayn\u0131 \u015fekilde, bug\u00fcn, sava\u015f\u0131n ka\u00e7\u0131n\u0131lmaz oldu\u011fu ve ona insanl\u0131\u011f\u0131n g\u00fcnahlar\u0131n\u0131n tanr\u0131 taraf\u0131ndan verilmi\u015f bir cezas\u0131 gibi boyun e\u011fmek, tevekk\u00fcl g\u00f6stermek gerekti\u011fi yolundaki idealist anlay\u0131\u015f, h\u00e2l\u00e2 bir\u00e7ok h\u0131ristiyan\u0131 bar\u0131\u015f u\u011fruna sava\u015f\u0131mdan uzak tutmaktad\u0131r.
Mademki idealizm, insan\u0131 (eski idealisi kurala: “K\u00f6t\u00fcye kar\u015f\u0131 koymamal\u0131” kural\u0131na uygun olarak) b\u00f6yle sava\u015f kundak\u00e7\u0131lar\u0131na ve genel olarak s\u00f6m\u00fcr\u00fcc\u00fc s\u0131n\u0131flara alet olan tutumlara g\u00f6t\u00fcr\u00fcyor, s\u00f6m\u00fcr\u00fcc\u00fc s\u0131n\u0131flar\u0131n, tarih boyunca, idealizmi, halk y\u0131\u011f\u0131nlar\u0131 i\u00e7inde isteklendirmek, geli\u015ftirmek ve desteklemek i\u00e7in b\u00fct\u00fcn elveri\u015fli \u00f6nlemleri almalar\u0131n\u0131 anlamak hi\u00e7 de g\u00fc\u00e7 de\u011fildir. 1940’ta mezarci Paul Reynaud’nun Fransa’y\u0131 korumasi i\u00e7in tanr\u0131ya yakarmak \u00fczere b\u00fcy\u00fck bir g\u00f6steri\u015fle Notre Dame kilisesine gitti\u011fini herkes an\u0131msar.
Genel olarak her ne pahas\u0131na olursa olsun, \u015feylerin, kendileri yarar\u0131na olan durumunu s\u00fcrd\u00fcrmeye kararl\u0131 olan (sayfa 166) s\u00f6m\u00fcr\u00fcc\u00fc s\u0131n\u0131flar\u0131n, bu durumun bir “y\u00fcce irade”nin cisimle\u015fmesi oldu\u011funu, ya da “evrensel ak\u0131l”\u0131 temsil etti\u011fini vb. \u00f6\u011fretmekte; y\u0131\u011f\u0131nlara tevekk\u00fcl telkin eden idealizmi yaymakta \u00e7\u0131karlar\u0131 vard\u0131r.
G\u00f6r\u00fcl\u00fcyor ki, her zaman idealist g\u00f6r\u00fc\u015fleri tan\u0131yabilmenin ve felsefi materyalizmi okuyup \u00f6\u011frenmenin \u00e7ok b\u00fcy\u00fck bir pratik \u00f6nemi vard\u0131r.<\/p>\n

VI. MARKS\u0130ST FELSEF\u0130 MATERYAL\u0130ZM \u00dc\u00c7 TEMEL \u00c7\u0130ZG\u0130 \u0130LE AYIRDED\u0130L\u0130R
<\/strong>
D\u00fcnya anlay\u0131\u015f\u0131 olarak felsefi materyalizm, tarihsel bak\u0131mdan marksizmden \u00f6ncedir. Nitekim g\u00f6rece\u011fiz ki, materyalizm, d\u00fcnyay\u0131, ona yabanc\u0131 hi\u00e7bir \u015fey katmaks\u0131z\u0131n oldu\u011fu gibi ele almaktan ba\u015fka bir \u015fey de\u011fildir. Daha \u00e7ok zaman \u00f6nce, gereksinmelerinin tatmini, kendisini, etkili teknik ara\u00e7larla do\u011faya egemen olmaya zorlad\u0131\u011f\u0131 \u00f6l\u00e7\u00fcde insan, d\u00fcnyay\u0131, do\u011fay\u0131 bu \u015fekilde ele almak zorunlulu\u011funu duymu\u015ftu. \u0130lerici, y\u00fckselen s\u0131n\u0131flar, tarih boyunca, materyalist d\u00fc\u015f\u00fcnceyi b\u00f6ylece isteklendirdiler. \u00c7\u00fcnk\u00fc bir yandan, onlar\u0131n gelece\u011fi, teknik ve bilimin ilerlemesine ba\u011fl\u0131yd\u0131; \u00f6te yandan da kendilerinin sava\u015f\u0131m verdikleri \u015feylerin eski d\u00fczeninin, tanr\u0131n\u0131n iradesinin cisimle\u015fmesi oldu\u011fu fikriyle sava\u015f\u0131yorlardi. Onlar, insan\u0131, kendi eme\u011fiyle, \u00e7al\u0131\u015fmas\u0131yla, maddeyi, do\u011fay\u0131 de\u011fi\u015ftirdi\u011fine bakarak, eylemiyle de kendi talihini iyile\u015ftirebilece\u011fini sezinliyorlard\u0131.
Burada materyalizmin tarihini inceleyemeyiz. Materyalist felsefenin b\u00fcy\u00fck \u00e7a\u011flar\u0131, en ba\u015fta, o \u00e7a\u011fda \u00e7ok geli\u015fmi\u015f olan tacirler s\u0131n\u0131f\u0131yla Yunan antik\u00e7a\u011f\u0131; devrimci burjuvazisiyle Frans\u0131z 18. y\u00fczy\u0131l\u0131; ensonu, devrimci proletaryan\u0131n deste\u011fiyle, ve \u00f6zellikle bu s\u0131n\u0131f\u0131n iktidar\u0131 elege\u00e7irmi\u015f oldu\u011fu Sovyetler Birli\u011fi’ndeki deste\u011fiyle 19. y\u00fczy\u0131l\u0131n ortalar\u0131ndan beri i\u00e7inde bulundu\u011fumuz \u00e7a\u011f oldu.[4]
Son d\u00f6nemin materyalizmini, tamamlanm\u0131\u015f bi\u00e7imiyle (sayfa 167) materyalizmi temsil eden marksist felsefi materyalizmi ayr\u0131ntalar\u0131yla inceleyece\u011fiz. Ba\u015fka iki dersimizde de,[5] materyalizmin, neden, \u00f6zellikle 19. y\u00fczy\u0131l\u0131n ortalar\u0131na do\u011fru kurucular\u0131 Marx ve Engels’in dahice \u00e7al\u0131\u015fmalar\u0131nda, tamamlanm\u0131\u015f, eksiksiz bi\u00e7imini ald\u0131\u011f\u0131n\u0131 g\u00f6rece\u011fiz.
Ayr\u0131ca, marksizm-\u00f6ncesi materyalizmin sistematik ve tutarl\u0131 bir \u015fekilde diyalektik olmad\u0131\u011f\u0131n\u0131, bunun i\u00e7in de, ger\u00e7e\u011fi b\u00fct\u00fcn \u00f6zellikleriyle yans\u0131tamad\u0131\u011f\u0131n\u0131 ve neden tamamlanm\u0131\u015f, eksiksiz bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc olu\u015fturamad\u0131\u011f\u0131n\u0131 g\u00f6rece\u011fiz.
Bu bak\u0131mdan felsefi marksist materyalizmi, kendisinden \u00f6nceki b\u00fct\u00fcn materyalist doktrinlerden k\u00f6kl\u00fc bir \u015fekilde ay\u0131rmak \u00f6nemlidir, ve bunun i\u00e7in de \u00f6n\u00fcm\u00fczdeki derslerde felsefi marksist materyalizmin temel \u00e7izgilerini inceleyece\u011fiz.
Bunlar felsefi idealizmin belliba\u015fl\u0131 bi\u00e7imlerine kesin olarak kar\u015f\u0131 bulunan \u00fc\u00e7 \u00e7izgidir.
1. D\u00fcnya maddi yap\u0131dad\u0131r.
2. Madde ilk veridir, bilin\u00e7 ikinci veridir, t\u00fcrevdir.
3. D\u00fcnya ve onun yasalar\u0131 eksiksiz bilinebilir.
Bu noktalar\u0131n her birini inceleyerek, materyalizmin incelenmesini idealizme kar\u015f\u0131 sava\u015f\u0131ma ba\u011flayaca\u011f\u0131z ve materyalizmin toplum ya\u015fam\u0131 alan\u0131ndaki sonu\u00e7lar\u0131n\u0131 nitelendirece\u011fiz. (sayfa 168)<\/p>\n

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

1. Burjuva ideologlar\u0131n\u0131n “materyalizm”e kar\u015f\u0131 kara\u00e7almalar\u0131n\u0131 nas\u0131l yan\u0131tlamak gerekir?
2. Felsefenin temel sorunu nedir?
3. \u0130dealistlerin “idealizm” s\u00f6zc\u00fc\u011f\u00fc \u00fczerinde yaratt\u0131klar\u0131 ve s\u00fcrd\u00fcrd\u00fckleri kar\u0131\u015f\u0131kl\u0131k ve bulan\u0131kl\u0131\u011f\u0131 a\u00e7\u0131klay\u0131n\u0131z ve da\u011f\u0131t\u0131n\u0131z.
4. Marksist felsefi materyalizmin \u00fc\u00e7 temel \u00e7izgisi nelerdir?<\/p>\n

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

[1] \u015eeylerin kendi i\u00e7indeki \u00e7eli\u015fkileri yans\u0131tmayan bir “diyalektik” uslamlama ancak bir tuzak, bir “bilgi\u00e7\u00e7ilik”tir. Marksizmin d\u00fc\u015fmanlar\u0131 “diyalektik” ile “‘bilgi\u00e7\u00e7ilik”i birbirine kar\u0131\u015ft\u0131rmaya \u00f6zen g\u00f6sterirler.
[2] F. Engels, Ludwig Feuerbach…, s. 30; K. Marx, F. Engels, Felsefe \u0130ncelemeleri, s. 33, Din \u00dczerine, s. 220.
[3] F. Engels, Ludwig Feuerbach…. s. 30; K. Marx, F. Engels, Felsefe \u0130ncelemeleri, s. 33, Din \u00dczerine, s. 220.
[4] Zaman\u0131n Rus demokratik burjuvazisine ba\u011fl\u0131 olan 19. Y\u00fczy\u0131l Rus materyalistlerini de burada anmak gerekir, Bielinski, Herze-n, \u00c7erni\u015fevski, Dobroliyubov.
[5] Bkz: dokuzuncu (III) ve ond\u00f6rd\u00fcnc\u00fc derslerin giri\u015fi.<\/p>\n","protected":false},"excerpt":{"rendered":"

2 NC\u0130 B\u00d6L\u00dcM MARKS\u0130ST FELSEF\u0130 MATERYAL\u0130ZM\u0130N \u0130NCELENMES\u0130 8 NC\u0130 DERS MATERYAL\u0130ST D\u00dcNYA ANLAYI\u015eI NED\u0130R? I .\u00a0\u00a0\u00a0 “Materyalizm” s\u00f6zc\u00fc\u011f\u00fcn\u00fcn iki anlam\u0131.II .\u00a0\u00a0\u00a0 Madde ve ruh.III .\u00a0\u00a0 Felsefenin temel sorunu.IV .\u00a0\u00a0 “\u0130dealizm” s\u00f6zc\u00fc\u011f\u00fcn\u00fcn iki anlam\u0131.V .\u00a0\u00a0\u00a0\u00a0 Materyalizm ve idealizm, teoride oldu\u011fu kadar pratikte de birbirlerine kar\u015f\u0131d\u0131rlar.VI .\u00a0\u00a0\u00a0 Marksist felsefi materyalizm \u00fc\u00e7 temel \u00e7izgi ile ay\u0131rdedilir. HEN\u00dcZ incelemi\u015f […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[104],"tags":[],"class_list":{"0":"post-2911","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-felsefenin-temel-ilkeleri-g-politzer"},"yoast_head":"\n2 NC\u0130 B\u00d6L\u00dcM 8 NC\u0130 DERS MARKS\u0130ST FELSEF\u0130 MATERYAL\u0130ZM\u0130N \u0130NCELENMES\u0130 - 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\/22\/2-nci-bolum-8-nci-ders-marksist-felsefi-materyalizmin-incelenmesi\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"2 NC\u0130 B\u00d6L\u00dcM 8 NC\u0130 DERS MARKS\u0130ST FELSEF\u0130 MATERYAL\u0130ZM\u0130N \u0130NCELENMES\u0130\" \/>\n<meta property=\"og:description\" content=\"2 NC\u0130 B\u00d6L\u00dcM MARKS\u0130ST FELSEF\u0130 MATERYAL\u0130ZM\u0130N \u0130NCELENMES\u0130 8 NC\u0130 DERS MATERYAL\u0130ST D\u00dcNYA ANLAYI\u015eI NED\u0130R? 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