{"id":304,"date":"2009-02-28T13:47:13","date_gmt":"2009-02-28T10:47:13","guid":{"rendered":"http:\/\/localhost\/wordpress\/2009\/02\/28\/karl-marks-elyazmalari-1844-ikinci-el-yazmasi\/"},"modified":"2009-02-28T13:47:13","modified_gmt":"2009-02-28T10:47:13","slug":"karl-marks-elyazmalari-1844-ikinci-el-yazmasi","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2009\/02\/28\/karl-marks-elyazmalari-1844-ikinci-el-yazmasi\/","title":{"rendered":"Karl Marks Elyazmalar\u0131 1844 | \u0130kinci El Yazmas\u0131"},"content":{"rendered":"
[EMEK VE SERMAYE KAR\u015eITLI\u011eI.TOPRAK M\u00dcLK\u0130YET\u0130 VE SERMAYE]<\/p>\n

[XXXX] sermayesinin faizlerini olu\u015fturur.[2] \u0130\u015f\u00e7inin ki\u015fili\u011finde demek ki sermayenin kendini iyiden iyiye yitirmi\u015f insan oldu\u011fu olgusu nesnel olarak ger\u00e7ekle\u015fir, sermayede eme\u011fin kendini iyiden iyiye yitirmi\u015f insan oldu\u011fu olgusunun nesnel olarak ger\u00e7ekle\u015fmesi gibi. Ama i\u015f\u00e7i, canl\u0131, gereksinmeleri olan, ve \u00e7al\u0131\u015fmad\u0131\u011f\u0131 her an, faizlerini, ve bunun sonucu olarak da varolu\u015funu yitiren bir sermaye olma mutsuzlu\u011funa u\u011fram\u0131\u015ft\u0131r. Sermaye olarak, i\u015f\u00e7inin de\u011feri arz (sayfa 170) ve talebe g\u00f6re y\u00fckselir ve hatta varolu\u015fu, ya\u015fam\u0131, fizik bak\u0131mdan, ve herhangi bir meta arz\u0131na benzer bir meta arz\u0131 olarak bilinir. \u0130\u015f\u00e7i sermayeyi \u00fcretir, sermaye i\u015f\u00e7iyi; \u00f6yleyse o kendi kendini \u00fcretir, ve insan, i\u015f\u00e7i olarak, meta olarak, t\u00fcm hareketin \u00fcr\u00fcn\u00fcd\u00fcr. Art\u0131k bir i\u015f\u00e7iden ba\u015fka bir \u015fey olmayan insan i\u00e7in \u2014ve i\u015f\u00e7i olarak\u2014, kendi insan nitelikleri, kendisine yabanc\u0131 olan sermaye i\u00e7in varolduklar\u0131 \u00f6l\u00e7\u00fcde vard\u0131rlar. Ama sermaye ile insan birbirlerine yabanc\u0131 olduklar\u0131, \u00f6yleyse kay\u0131ts\u0131z, d\u0131\u015fsal ve olumsal bir ili\u015fki i\u00e7inde bulunduklari i\u00e7in, bu yabanc\u0131 nitelik de ger\u00e7ek olarak g\u00f6r\u00fcnecektir. Demek ki, sermaye art\u0131k i\u015f\u00e7i i\u00e7in olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcr d\u00fc\u015f\u00fcnmez \u2014zorunlu ya da keyfi d\u00fc\u015f\u00fcnce\u2014, i\u015f\u00e7i art\u0131k kendisi i\u00e7in yok demektir, i\u015fi, \u00f6yleyse \u00fccreti yoktur, ve o insan olarak de\u011fil, ama i\u015f\u00e7i olarak varoldu\u011fundan, kendini topra\u011fa g\u00f6md\u00fcrebilir, a\u00e7l\u0131ktan \u00f6lebilir, vb.. \u0130\u015f\u00e7i ancak sermaye olarak kendisi i\u00e7in varolur olmaz, i\u015f\u00e7i olarak vard\u0131r ve bir sermaye onun i\u00e7in varolur olmaz sermaye olarak vard\u0131r. Sermayenin varolu\u015fu onun varolu\u015fudur, ya\u015fam\u0131d\u0131r, ve sermaye onun ya\u015fam\u0131n\u0131n i\u00e7eri\u011fini ona kay\u0131ts\u0131z olan bir bi\u00e7imde belirler. Demek ki, ekonomi politik, i\u015fsiz i\u015f\u00e7iyi, emek adam\u0131n\u0131, o bu emek ili\u015fkileri k\u00fcresi d\u0131\u015f\u0131nda bulundu\u011fu \u00f6l\u00e7\u00fcde tan\u0131maz. Namussuz, doland\u0131r\u0131c\u0131, dilenci, a\u00e7l\u0131ktan \u00f6len, sefalet \u00e7eken, su\u00e7 i\u015fleyen i\u015fsiz emek\u00e7i, onun i\u00e7in de\u011fil, ama sadece ba\u015fka g\u00f6zler i\u00e7in, hekimin, yarg\u0131c\u0131n, mezar kaz\u0131c\u0131 ve dilenciler kahyas\u0131n\u0131n vb. g\u00f6zleri i\u00e7in varolan fig\u00fcrlerdir; onun yurtlu\u011fu d\u0131\u015f\u0131ndaki hayaletlerdir bunlar. \u0130\u015f\u00e7inin gereksinmeleri, demek ki, onun i\u00e7in [ekonomi politik i\u00e7in -\u00e7.] i\u015f\u00e7iyi \u00e7al\u0131\u015fma s\u00fcresince ya\u015fatma, ve sadece i\u015f\u00e7iler soyunun s\u00f6nmesini engelleyecek bi\u00e7imde ya\u015fatma gereksinmesinden ba\u015fka bir sey de\u011fildirler. \u00d6yleyse \u00fccret, ba\u015fka herhangi bir \u00fcretken aletin bak\u0131m\u0131, \u00e7al\u0131\u015fma durumunda tutulmas\u0131 ile, sermayenin kendini faizlerle birlikte yeniden \u00fcretmek i\u00e7in gereksinme duydu\u011fu sermaye t\u00fcketimi ile, d\u00f6nmelerini sa\u011flamak i\u00e7in \u00e7arklar\u0131n ya\u011flanmas\u0131 ile tastamam ayn\u0131 anlam\u0131 (sayfa 171) ta\u015f\u0131r. \u00d6yleyse \u00fccret, sermaye ve kapitalistin zorunlu harcamalar\u0131 aras\u0131na girer ve bu “zorunlulu\u011fun s\u0131n\u0131rlar\u0131n\u0131 a\u015fmamal\u0131d\u0131r. \u00d6yleyse, 1834 Amendment Bill’inden[3] \u00f6nce, i\u015f\u00e7inin yoksullar vergisi arac\u0131l\u0131\u011f\u0131yla ald\u0131\u011f\u0131 kamusal yard\u0131mlar\u0131 onun \u00fccretinden kesen ve bu yard\u0131mlar\u0131 \u00fccretin tamamlay\u0131c\u0131 bir par\u00e7as\u0131 sayan \u0130ngiliz fabrika patronlar\u0131n\u0131n davran\u0131\u015f\u0131, \u00e7ok tutarl\u0131 bir davran\u0131\u015ft\u0131.
\u00dcretim, insan\u0131 sadece meta, insanal meta, meta olarak belirlenmi\u015f insan olarak yaratmakla kalmaz, onu, bu tan\u0131m uyar\u0131nca, fizik bak\u0131m\u0131ndan oldu\u011fu kadar entelekt\u00fcel bak\u0131mdan da insanl\u0131ktan uzakla\u015ft\u0131r\u0131lm\u0131\u015f bir varl\u0131k olarak da \u00fcretir \u2014 i\u015f\u00e7ilerin ve kapitalistlerin t\u00f6retan\u0131mazl\u0131k, yozla\u015fma ve sersemle\u015fmesi. \u00dcr\u00fcn\u00fc, kendinin bilinci ve kendine \u00f6zg\u00fc etkinlik ile bezenmi\u015f metad\u0131r … insanal meta. … Ricardo’nun, Mill’in, vb., Smith ve Say’a g\u00f6re ger\u00e7ekle\u015ftirdikleri b\u00fcy\u00fck ilerleme \u015fudur ki, onlar insan\u0131n varolu\u015funun \u2014meta\u0131n az\u00e7ok b\u00fcy\u00fck insanal \u00fcretkenli\u011fi\u2014 \u00f6nemsiz hatta zararl\u0131 oldu\u011funu s\u00f6ylerler. \u00dcretimin ger\u00e7ek ere\u011fi, bir sermayenin gereksirimelerini sa\u011flad\u0131\u011f\u0131 i\u015f\u00e7ilerin say\u0131s\u0131 de\u011fil, ama getirdi\u011fi faizlerin miktar\u0131, y\u0131ll\u0131k ekonomilerin tutar\u0131d\u0131r onlara g\u00f6re. Bir yandan eme\u011fitek ilkesi durumuna getirirken, [XLI] bir yandan da \u00fccret ile sermaye \u00e7\u0131karlar\u0131n\u0131n birbirleri ile ters orant\u0131l\u0131 olduklar\u0131n\u0131, ve genel kural olarak, kapitalistin ancak \u00fccreti, i\u015f\u00e7inin de ancak sermaye \u00e7\u0131karlar\u0131n\u0131 k\u0131sarak kazanabileceklerini tam bir a\u00e7\u0131kl\u0131kla a\u00e7\u0131klam\u0131\u015f bulunmas\u0131, da, modern \u0130ngiliz iktisadinin iyiden iyiye mant\u0131ksal b\u00fcy\u00fck bir ilerlemesi oldu. Ona g\u00f6re ola\u011fan ili\u015fki, t\u00fcketicinin s\u00f6m\u00fcr\u00fclmesi de\u011fil, ama kapitalist ve i\u015f\u00e7i i\u00e7in birbirlerini kar\u015f\u0131l\u0131kl\u0131 olarak s\u00f6m\u00fcrmeye \u00e7al\u0131\u015fmalar\u0131 olgusudur. (sayfa 172)
\u00d6zel m\u00fclkiyet ili\u015fkisi, emek olarak \u00f6zel m\u00fclkiyet ili\u015fkisini oldu\u011fu gibi, sermaye olarak \u00f6zel m\u00fclkiyet ili\u015fkisi ile bunlar\u0131n kar\u015f\u0131l\u0131kl\u0131 ili\u015fkisini de gizli bir bi\u00e7imde i\u00e7erir. Bir yandan, insanal etkinli\u011fin emek olarak, yani kendi kendine, insana ve do\u011faya, \u00f6yleyse bilince ve ya\u015fam\u0131n belirtisine iyiden iyiye yabanc\u0131 etkinlik olarak \u00fcretimi, \u00f6yleyse sadece her g\u00fcn kendi dolu hi\u00e7li\u011finden mutlak hi\u00e7li\u011fe, toplumsal ve dolay\u0131s\u0131yla ger\u00e7ek varolmay\u0131\u015f\u0131 (non-existence) i\u00e7ine d\u00fc\u015febilecek emek\u00e7i olarak tasarlanm\u0131\u015f insan\u0131n soyut varolu\u015fudur bu. \u00d6te yandan da, insanal etkinlik nesnesinin, nesnenin her do\u011fal ve toplumsal belirleniminin silinmi\u015f, \u00f6zel m\u00fclkiyetin kendi do\u011fal ve toplumsal niteli\u011fini yitirmi\u015f (demek ki b\u00fct\u00fcn siyasal ve d\u00fcnyal\u0131k yan\u0131lsamalar\u0131 yitirmi\u015f ve art\u0131k g\u00f6r\u00fcn\u00fc\u015fe g\u00f6re hi\u00e7 bir insanal duruma kar\u0131\u015fmam\u0131\u015f) bulundu\u011fu, gene ayn\u0131 sermayenin en \u00e7e\u015fitli do\u011fal ve toplumsal varolu\u015f i\u00e7inde ayn\u0131 kald\u0131\u011f\u0131, kendi ger\u00e7ek i\u00e7eri\u011fine iyice kay\u0131ts\u0131z bulunan sermaye olarak \u00fcretimi. Sonuna kadar g\u00f6t\u00fcr\u00fcl\u00fcnce, bu kar\u015f\u0131tl\u0131k, zorunlu olarak t\u00fcm \u00f6zel m\u00fclkiyet ili\u015fkisinin son d\u0131\u015favurumunu, doru\u011funu ve sonunu olu\u015fturur.
Sonu\u00e7 olarak, toprak rant\u0131n\u0131, ekime ayr\u0131lm\u0131\u015f en k\u00f6t\u00fc toprak \u00e7\u0131karlar\u0131 ile ekilen en iyi toprak \u00e7\u0131karlar\u0131 aras\u0131ndaki ayr\u0131m olarak tan\u0131mlam\u0131\u015f bulunmak; toprak sahibinin romantik yan\u0131lsamalar\u0131n\u0131 \u2014onun s\u00f6z\u00fcmona toplumsal \u00f6nemini ve onun \u00e7\u0131kar\u0131n\u0131n, toplum \u00e7\u0131kar\u0131 ile, Adam Smith’in fizyokratlardan sonra bile do\u011frulad\u0131\u011f\u0131 \u00f6zde\u015fli\u011fini\u2014 g\u00f6stermi\u015f bulunmak; ger\u00e7ekli\u011fin, toprak sahibini iyiden iyiye ola\u011fan ve s\u0131radan bir kapitalist durumuna d\u00f6n\u00fc\u015ft\u00fcrecek, emek ile sermaye aras\u0131ndaki kar\u015f\u0131tl\u0131\u011f\u0131 yal\u0131nla\u015ft\u0131racak, onu doru\u011funa \u00e7\u0131karacak ve b\u00f6ylece ortadan kalk\u0131\u015f\u0131n\u0131 \u00e7abukla\u015ft\u0131racak hareketini \u00f6ncelemi\u015f ve haz\u0131rlam\u0131\u015f bulunmak, gene de modern \u0130ngiliz iktisad\u0131n\u0131n bir ba\u015far\u0131s\u0131d\u0131r. Toprak olarak toprak, toprak rant\u0131 olarak toprak rant\u0131, modern \u0130ngiliz iktisad\u0131nda kendi kast ayr\u0131mlar\u0131n\u0131 yitirmi\u015fler, ve hi\u00e7 bir \u015fey s\u00f6ylemeyen, ya da daha do\u011frusu paradan ba\u015fka bir sey s\u00f6ylemeyen sermaye (sayfa 173) ve faiz durumuna gelmi\u015flerdir.
Sermaye ile toprak, k\u00e2r ile toprak rant\u0131 aras\u0131ndaki ayr\u0131m, t\u0131pk\u0131 onlarla \u00fccret aras\u0131ndaki, sanayi, tar\u0131m, ta\u015f\u0131nmaz ve ta\u015f\u0131n\u0131r m\u00fclkiyet aras\u0131ndaki ayr\u0131m gibi, hen\u00fcz \u015feyin \u00f6z\u00fc \u00fczerine kurulmam\u0131\u015f tarihsel bir ayr\u0131m, sermaye ile emek aras\u0131ndaki kar\u015f\u0131tl\u0131\u011f\u0131n do\u011fu\u015f ve bi\u00e7imleni\u015fi sonucu billurla\u015fm\u0131\u015f bulunan bir u\u011frakt\u0131r. Sanayide vb., ta\u015f\u0131nmaz m\u00fclkiyete kar\u015f\u0131t olarak, sadece do\u011fu\u015f bi\u00e7imi ve sanayiin tar\u0131ma g\u00f6re i\u00e7inde geli\u015fmi\u015f bulundu\u011fu kar\u015f\u0131tl\u0131k kendilerini dile getirirler. \u00d6zelemek t\u00fcr\u00fc olarak, \u00f6nemli ve ya\u015fam\u0131 kapsayan \u00f6zsel bir ayr\u0131m olarak, bu ayr\u0131m, varl\u0131\u011f\u0131n\u0131 ancak sanayi (kentsel ya\u015fam) k\u0131rsal m\u00fclkiyet (soylu feodal ya\u015fam) kar\u015f\u0131s\u0131nda kendisini g\u00f6sterdi\u011fi ve tekel, esnaf kahyalar\u0131 loncas\u0131, esnaf loncas\u0131, lonca, vb. bi\u00e7imi i\u00e7inde kar\u015f\u0131t\u0131n\u0131n feodal \u00f6zl\u00fc\u011f\u00fcn\u00fc hen\u00fcz kendisinde ta\u015f\u0131d\u0131\u011f\u0131 s\u00fcrece s\u00fcrd\u00fcrebilir; bu belirlenimler i\u00e7inde, emek, hen\u00fcz g\u00f6r\u00fcn\u00fc\u015fe g\u00f6re toplumsal bir anlam ta\u015f\u0131r, hen\u00fcz ger\u00e7ek topluluk anlam\u0131na gelir ve hen\u00fcz kendi i\u00e7eri\u011fine kay\u0131ts\u0131z olmam\u0131\u015f, kendisi-i\u00e7in-Varl\u0131k’a,[4] yani t\u00fcm \u00f6b\u00fcr varl\u0131ktan soyutlanmaya b\u00fcsb\u00fct\u00fcn ge\u00e7memi\u015f, ve \u00f6yleyse hen\u00fcz kurtulmu\u015f[5] sermaye durumuna da gelmemi\u015ftir.
[XLII] Ama eme\u011fin zorunlu geli\u015fmesi, kendisi-i\u00e7in sanayi olarak kurulmu\u015f bulunan kurtulmu\u015f sanayi, ve kurtulmu\u015f sermayedir. Sanayiin kendi kar\u015f\u0131t\u0131 \u00fczerindeki erki, tar\u0131m\u0131n ger\u00e7ek sanayi olarak do\u011fu\u015funda kendini hemen g\u00f6sterir, oysa eskiden toprak m\u00fclkiyeti i\u015fin \u00f6z\u00fcn\u00fc topra\u011fa ve bu topra\u011f\u0131n, kendini bu toprak yard\u0131m\u0131yla ge\u00e7indiren k\u00f6lesine b\u0131rak\u0131yordu. K\u00f6lenin \u00f6zg\u00fcr i\u015f\u00e7i, yani \u00fccretli durumuna d\u00f6n\u00fc\u015fmesi ile birlikte, toprak sahibinin kendisi de bir sanayi patronu, bir kapitalist durumuna d\u00f6n\u00fc\u015fm\u00fc\u015f bulunur \u2014 her seyden \u00f6nce \u00e7iftlik kirac\u0131s\u0131 orta terimi arac\u0131yla ger\u00e7ekle\u015fen d\u00f6n\u00fc\u015f\u00fcm. (sayfa 174) Ama \u00e7iftlik kirac\u0131s\u0131, toprak sahibinin oruncusu, onun a\u00e7\u0131mlanm\u0131\u015f gizidir; toprak sahibi iktisadi olarak ancak onun arac\u0131yla vard\u0131r, ancak onun arac\u0131yla \u00f6zel m\u00fclk sahibi olarak vard\u0131r \u2014 \u00e7\u00fcnk\u00fc topra\u011f\u0131n\u0131n rant\u0131 ancak \u00e7iftlik kirac\u0131lar\u0131n\u0131n rekabeti ile vard\u0131r. \u00d6yleyse, \u00e7iftlik kirac\u0131s\u0131 bi\u00e7imi alt\u0131nda, toprak sahibi \u00e7oktan ola\u011fan kapitalist durumuna d\u00f6n\u00fc\u015fm\u00fc\u015f bulunmaktad\u0131r. Ve bu durumu ger\u00e7eklik i\u00e7inde de tamamlanmal\u0131, tar\u0131m\u0131 yapan kapitalist \u2014yani \u00e7iftlik kirac\u0131s\u0131\u2014 toprak sahibi olmal\u0131, ya da toprak sahibi tar\u0131m yapan kapitalist durumuna gelmelidir. \u00c7iftlik kirac\u0131s\u0131n\u0131n s\u0131nai al\u0131\u015fveri\u015fi, toprak sahibinin s\u0131nai al\u0131\u015fveri\u015fidir; \u00e7\u00fcnk\u00fc birincinin Varl\u0131\u011f\u0131, ikincinin Varl\u0131\u011f\u0131n\u0131 \u00f6ngerektirir.
Ama onlar kendi kar\u015f\u0131t k\u00f6kenlerini, kendi do\u011fu\u015flar\u0131n\u0131 an\u0131msarlar \u2014 toprak sahibi, kapitalisti, zenginle\u015fmi\u015f bulunan d\u00fcnk\u00fc kendini be\u011fenmi\u015f ve kurtulmu\u015f k\u00f6lesi sayan, ve kendini de kapitalist olarak onun taraf\u0131ndan tehdit edilen biri olarak g\u00f6r\u00fcr \u2014 kapitalist ise toprak sahibini d\u00fcnk\u00fc aylak, k\u0131y\u0131c\u0131 ve bencil bey olarak g\u00f6r\u00fcr. Toprak sahibi t\u00fcm g\u00fcncel toplumsal anlam\u0131n\u0131, mallar\u0131n\u0131 ve k\u0131van\u00e7lar\u0131n\u0131 sanayie bor\u00e7lu bulunmas\u0131na kar\u015f\u0131n, kapitalist, onun kapitalist olarak kendisine zarar verdi\u011fini bilir, onda, \u00f6zg\u00fcr sanayi ile \u00f6zg\u00fcr sermayenin, t\u00fcm do\u011fal belirlenimden ba\u011f\u0131ms\u0131z kar\u015f\u0131t\u0131n\u0131 g\u00f6r\u00fcr. Bu kar\u015f\u0131tl\u0131k, ac\u0131l\u0131k doludur ve her iki yan da birbirlerine kar\u015f\u0131l\u0131kl\u0131 olarak kendi do\u011fruluklar\u0131n\u0131 (v\u00e9rit\u00e9s) s\u00f6ylerler. Kar\u015f\u0131l\u0131kl\u0131 sayg\u0131nl\u0131k yoksunluklar\u0131n\u0131n telkin edici bir tablosunu g\u00f6rmek i\u00e7in, ta\u015f\u0131nmaz m\u00fclkiyetin ta\u015f\u0131n\u0131r m\u00fclkiyete, ta\u015f\u0131n\u0131r m\u00fclkiyetin de ta\u015f\u0131nmaz m\u00fclkiyete sald\u0131r\u0131lar\u0131n\u0131 okumaktan ba\u015fka bir \u015fey yapmak gerekmez. Toprak sahibi m\u00fclk\u00fcn\u00fcn do\u011fu\u015f y\u00fcceli\u011fini, feodal an\u0131lar\u0131, eski an\u0131lara dayanan d\u00fc\u015f\u00fcnceleri, an\u0131 \u015fiirini, co\u015fkulu do\u011fas\u0131n\u0131, siyasal \u00f6nemini vb. vurgular, ve iktisat dilinde, bu \u015f\u00f6yle anlat\u0131l\u0131r: Sadecepara d\u00fc\u015fk\u00fcn\u00fc; her \u015feyi al\u0131p satan, her \u015feyi yeren, aldatan, a\u00e7g\u00f6zl\u00fc ve (sayfa 175) \u00e7\u0131karc\u0131 bir d\u00fczenci; ne kafas\u0131, ne de y\u00fcre\u011fi olan, toplulu\u011fa yabanc\u0131la\u015fm\u0131\u015f ve onu al\u0131p satan, ba\u015fkald\u0131r\u0131c\u0131 bir insan, b\u00fck\u00fclgen, salta durmak ve tefe almakta usta bir tefeci, bir arac\u0131, bir k\u00f6le, rekabetin ve dolay\u0131s\u0131yla yoksulla\u015fma ve su\u00e7un k\u00f6keninde bulunan bir insan, t\u00fcm toplumsal ba\u011flar\u0131n \u00e7\u00f6z\u00fclmesine yola\u00e7an, bunu besleyen ve \u00f6ven bir insan olarak betimler. (\u00d6rne\u011fin, Camille Desmoulins’in kendi Les R\u00e9volutions de France et de Brabant[6] [*] ve \u00f6zellikle Sismandi’ye bak\u0131n\u0131z).
Ta\u015f\u0131n\u0131r m\u00fclkiyet de, kendi k\u00f6\u015fesinde, sanayi ve hareketin tans\u0131klar\u0131n\u0131 g\u00f6sterir. O modern \u00e7a\u011f\u0131n \u00e7ocu\u011fu ve onun t\u00f6reli (me\u015fru) k\u0131z\u0131d\u0131r; d\u00fc\u015fman\u0131na, kendi \u00f6z do\u011fas\u0131 \u00fczerine ayd\u0131nlanmam\u0131\u015f (ve bu dipten doru\u011fa do\u011frudur), sa\u011ft\u00f6rel sermaye ve \u00f6zg\u00fcr emek yerine kaba zoru ve toprak k\u00f6leli\u011fini ge\u00e7irmek isteyen bir kafas\u0131z olarak ac\u0131r. Onu, do\u011fruluk, d\u00fcr\u00fcstl\u00fck, genel \u00e7\u0131kar, s\u00fcreklilik g\u00f6r\u00fcn\u00fc\u015f\u00fc alt\u0131nda, kendi harekete ge\u00e7me olanaks\u0131zl\u0131\u011f\u0131n\u0131, kendi a\u00e7g\u00f6zl\u00fc zevk d\u00fc\u015fk\u00fcnl\u00fc\u011f\u00fcn\u00fc, beni\u00e7incili\u011fi (\u00e9gocentrisme), \u00f6zel \u00e7\u0131kar\u0131, k\u00f6t\u00fc niyeti gizleyen bir Don Ki\u015fot olarak betimler. D\u00fczenci bir tekelci oldu\u011funu s\u00f6yler onun; d\u00fc\u015fman\u0131n\u0131n an\u0131lar\u0131n\u0131, \u015fiirini, (sayfa 176) co\u015fkunlu\u011funu, romantik \u015fatolarda pi\u015firilip kotar\u0131lan tarihsel ve alayl\u0131 (sarcastique) bir a\u015fa\u011f\u0131l\u0131k, y\u0131rt\u0131c\u0131l\u0131k, al\u00e7akl\u0131k, fuhu\u015f, rezillik, anar\u015fi, ba\u015fkald\u0131rma say\u0131m\u0131 alt\u0131nda g\u00f6lgelendirir.
[XLIII] Ta\u015f\u0131n\u0131r m\u00fclkiyet [s\u00f6z\u00fcmona -\u00e7.] halklara siyasal \u00f6zg\u00fcrl\u00fc\u011f\u00fc vermi\u015f, uygar toplumun ba\u011flar\u0131n\u0131 \u00e7\u00f6zm\u00fc\u015f, kalabal\u0131klar\u0131 kendi aralar\u0131nda birle\u015ftirmi\u015f, insan\u0131n dostu tecimi, ar\u0131 sa\u011ft\u00f6reyi, tat dolu k\u00fclt\u00fcr\u00fc yaratm\u0131\u015ft\u0131r; kendi kaba gereksinmeleri yerine, halka, uygar gereksinmeler ve bunlar\u0131 kar\u015f\u0131lama ara\u00e7lar\u0131 vermi\u015ftir; oysa toprak sahibi \u2014bu aylak ve b\u0131kt\u0131r\u0131c\u0131 bu\u011fday istif\u00e7isi\u2014 halk\u0131n ilkel ge\u00e7im ara\u00e7lar\u0131 fiyatlar\u0131n\u0131 art\u0131r\u0131p, kapitalisti, \u00fcretim erkli\u011fini y\u00fckseltmeden \u00fccreti y\u00fckseltme zorunda b\u0131rak\u0131r; b\u00f6ylece ulusun y\u0131ll\u0131k gelirini, sermayelerin birikimini, dolay\u0131s\u0131yla halka i\u015f ve \u00fclkeye zenginlik sa\u011flama olana\u011f\u0131n\u0131, sonunda bunlar\u0131 b\u00fcsb\u00fct\u00fcn ortadan kald\u0131rmak \u00fczere engeller; genel bir \u00e7\u00f6k\u00fc\u015fe yola\u00e7ar ve modern uygarl\u0131\u011f\u0131n t\u00fcm yararlar\u0131n\u0131, modern uygarl\u0131k i\u00e7in en k\u00fc\u00e7\u00fck bir \u015fey yapmaks\u0131z\u0131n ve hatta kendi feodal \u00f6nyarg\u0131lar\u0131n\u0131n hi\u00e7 birini b\u0131rakmaks\u0131z\u0131n, bir tefeci gibi s\u00f6m\u00fcr\u00fcr. Son olarak, \u2014tar\u0131m ve topra\u011f\u0131n kendisinin, g\u00f6z\u00fcnde sadece arma\u011fan olarak alm\u0131\u015f bulundu\u011fu bir para kayna\u011f\u0131 bi\u00e7iminde varolduklar\u0131 onun,\u2014 kendi \u00e7iftlik kirac\u0131s\u0131na bakmaktan ba\u015fka yapmas\u0131 gereken bir \u015fey yoktur ve \u00f6zg\u00fcrsevimli tecimden \u00f6ylesine tiksinmesine ve tarihsel an\u0131lar ile sa\u011ft\u00f6rel ya da siyasal ereklere \u00f6ylesine \u00f6nem vermesine kar\u015f\u0131n, y\u00fcre\u011finde ve ger\u00e7eklikte, uzun zamandan beri \u00f6zg\u00fcr sanayi ile sevimli tecime ba\u011fl\u0131 d\u00fcr\u00fcst ve yaratma g\u00fcc\u00fc ile dolu kurnaz bir namussuz olup olmad\u0131\u011f\u0131n\u0131 da s\u00f6ylemelidir. Ger\u00e7ekten kendi yarar\u0131na tan\u0131k g\u00f6sterebilece\u011fi her \u015fey, ancak d\u00fc\u015fman\u0131 asl\u0131nda toprak sahibi olan tar\u0131mc\u0131 (kapitalist ile g\u00fcndelik\u00e7iler) i\u00e7in do\u011fru olabilir; demek ki o kendine kar\u015f\u0131 kan\u0131tlar getirebilecektir. Sermaye olmad\u0131k\u00e7a, toprak m\u00fclkiyeti cans\u0131z, de\u011fersiz bir madde olacakt\u0131r. Sermayenin utkusu, uygarl\u0131\u011fa yara\u015f\u0131r bu utku, zenginlik kayna\u011f\u0131 olarak, \u00f6l\u00fc \u015fey yerine, insan eme\u011fini bulmu\u015f ve yaratm\u0131\u015f olman\u0131n (sayfa 177) ta kendisidir. (Bkz: Paul-Louis Courier, Saint-Simon, Ganilh, Ricardo, Mill, Mac Culloch, Destutt de Tracy ve Michel Chevalier.)
Kapitalistin, yani geli\u015fmi\u015f \u00f6zel m\u00fclkiyetin geli\u015fmemi\u015f melez m\u00fclkiyet \u00fczerindeki, toprak sahibi \u00fczerindeki zorunlu utkusu, geli\u015fmenin (buraya sokulacak) ger\u00e7ek ak\u0131\u015f\u0131ndan kaynaklan\u0131r; genel olarak hareketin hareketsizli\u011fi, a\u00e7\u0131k ve bilin\u00e7li al\u00e7akl\u0131\u011f\u0131n gizli ve bilini\u00e7siz al\u00e7akl\u0131\u011f\u0131, zevk d\u00fc\u015fk\u00fcnl\u00fc\u011f\u00fcn\u00fcn, ayd\u0131nlanm\u0131\u015f, a\u00e7\u0131k\u00e7a dizginsiz ve ustal\u0131kl\u0131 bencilli\u011fin, yerel, sak\u0131nt\u0131l\u0131, b\u00f6n, tembel ve d\u00fc\u015f\u00e7\u00fc, bo\u015f inanca dayal\u0131 bencilli\u011fi yenmesi gerekti\u011fi gibi. T\u0131pk\u0131 paran\u0131n, t\u00fcm \u00f6b\u00fcr \u00f6zel m\u00fclkiyet bi\u00e7imini yenmesi gerekti\u011fi gibi.
Eksiksiz \u00f6zg\u00fcr sanayiin, eksiksiz ar\u0131 sa\u011ft\u00f6renin ve eksiksiz insanc\u0131l (philanthropique) tecimin tehlikesi konusunda bir ku\u015fku duyan devletler, toprak m\u00fclkiyetinin kapitalistle\u015fmesini durdurmaya \u00e7al\u0131\u015f\u0131rlar \u2014 ama bo\u015funa.
Toprak m\u00fclkiyeti, sermayeden farkl\u0131 olarak, hen\u00fcz yerel ve siyasal \u00f6nyarg\u0131larla lekelenmi\u015f \u00f6zel m\u00fclkiyet, kendi kendisine eri\u015fmek i\u00e7in d\u00fcnya ile ba\u011fl\u0131l\u0131\u011f\u0131ndan daha kendini b\u00fcsb\u00fct\u00fcn kurtaramam\u0131\u015f hen\u00fcz eksikli sermayedir. Evrensel geli\u015fmesi i\u00e7inde soyut, yani ar\u0131 d\u0131\u015favurumuna eri\u015fecektir.
\u00d6zel m\u00fclkiyet ili\u015fkisi, emek, sermaye ve bunlar\u0131n birbirleri ile ba\u011flant\u0131s\u0131d\u0131r.
Bu \u00f6\u011felerin ba\u015ftanba\u015fa dola\u015fmalar\u0131 gereken hareket \u015fudur:
Birinci olarak: Biri ile \u00f6b\u00fcr\u00fcn\u00fcn dolay\u0131ms\u0131z ya da dolay\u0131ml\u0131 birli\u011fi.
\u0130lkin hen\u00fcz birle\u015fmi\u015f, sonra ku\u015fkusuz ayr\u0131lm\u0131\u015f ve yabanc\u0131la\u015fm\u0131\u015f, ama olumlu ko\u015fullar olarak birbirlerini kar\u015f\u0131l\u0131kl\u0131 bir bi\u00e7imde y\u00fckselten ve uyaran sermaye ve emek.
[\u0130kinci olarak]: Biri ile \u00f6b\u00fcr\u00fcn\u00fcn kar\u015f\u0131tl\u0131\u011f\u0131.
Birbirlerini kar\u015f\u0131l\u0131kl\u0131 olarak d\u0131\u015ftalarlar; i\u015f\u00e7i kapitalisti, kapitalist de i\u015f\u00e7iyi kendi yoklu\u011fu (non- existence) olarak bilir; herbiri \u00f6b\u00fcr\u00fcnden kendi varl\u0131\u011f\u0131n\u0131 s\u00f6k\u00fcp almaya \u00e7al\u0131\u015f\u0131r. (sayfa 178)
[\u00dc\u00e7\u00fcnc\u00fc olarak]: Herbirinin kendine kar\u015f\u0131tl\u0131\u011f\u0131. Sermaye = birikmi\u015f emek = emek. Emek olarak, kendine ve kendi yararlar\u0131na ayr\u0131\u015f\u0131r, t\u0131pk\u0131 bu yararlar\u0131n da s\u0131ras\u0131 gelince faizlere ve k\u00e2ra ayr\u0131\u015fmalar\u0131 gibi. Kapitalistin eksiksiz esirgemezli\u011fi. \u0130\u015f\u00e7inin \u2014ama ancak ayr\u0131ks\u0131n bir bi\u00e7imde\u2014 kapitalist olmas\u0131 gibi, o da i\u015f\u00e7i s\u0131n\u0131f\u0131 i\u00e7ine d\u00fc\u015fer. Sermaye \u00f6\u011fesi olarak, sermaye harcamalar\u0131 olarak emek. \u00d6yleyse, \u00fccret sermayenin bir esirgemezli\u011fidir.
Emek kendine ve \u00fccrete ayr\u0131\u015f\u0131r. \u0130\u015f\u00e7inin kendisi bir sermaye, bir metad\u0131r.
Kar\u015f\u0131l\u0131kl\u0131 d\u00fc\u015fmanca kar\u015f\u0131tl\u0131k.[10] (sayfa 179)<\/p>\n

\u0130kinci Elyazmas\u0131’n\u0131n Dipnotlar\u0131<\/p>\n

[1] Elyazmas\u0131n\u0131n, XXXX-XLIII olarak sayfa numaras\u0131 verilmi\u015f, sadece son d\u00f6rt sayfas\u0131 bize kadar eri\u015fmi\u015ftir. B\u00fcy\u00fck bir olas\u0131l\u0131kla yap\u0131t\u0131n en \u00f6nemli b\u00f6l\u00fcm\u00fcn\u00fc olu\u015fturan ilk 39 sayfas\u0131, yitip gitmi\u015ftir.
[2] B\u00fcy\u00fck bir olas\u0131l\u0131kla, Marx’\u0131n bu par\u00e7ada i\u015f\u00e7inin olu\u015fturdu\u011fu o canl\u0131 sermayenin bir faizi olarak g\u00f6rd\u00fc\u011f\u00fc \u00fccret s\u00f6zkonusu ediliyor.
[3] Marx burada Britanya Parlamentosu taraf\u0131ndan 1834’te kabul edilen New Poor Law’a an\u0131\u015ft\u0131rmada bulunuyor. Workhouse’lar\u0131 kuran bu \u00fcnl\u00fc yasa, Elizabet’in 43. saltanat y\u0131l\u0131 olan 1601 tarihini ta\u015f\u0131yan yoksulluk \u00fczerindeki yasay\u0131 de\u011fi\u015ftiriyordu. Marx, asl\u0131nda, uygun bir deyim olmayan ve d\u00fczeltme \u00f6nerisi anlam\u0131na gelen Amendment Bill deyimini ku\u015fkusuz bu nedenle kullan\u0131yor.
[4] Hegel, kendisi-\u00e7in-Varl\u0131k’\u0131 (F\u00fcrsichsein), “Kendine sonsuz d\u00f6n\u00fc\u015f” olarak, \u00f6b\u00fcr-Varl\u0131k’\u0131n yads\u0131nmas\u0131 olarak tan\u0131mlar. Kendisi-i\u00e7in-Varl\u0131k, kendisini, kendisi olmayan her \u015feyden soyutlar. Hegel, G\u00f6r\u00fcng\u00fcbilim’de, “bu ar\u0131 kendisi-i\u00e7in-Varl\u0131k soyutlamas\u0131”n\u0131n s\u00f6z\u00fcn\u00fc eder.
[5] Almanca: freipelassen.
[6] Les R\u00e9volutions de France et de Brabant, Camille Desmoulins taraf\u0131ndan \u00e7\u0131kar\u0131lan haftal\u0131k gazete. Mart, Nisan ve May\u0131s\u0131 kapsayan ikinci trimestre. Paris, y\u0131l I, n\u00b0 16, s. 139 vd.; n\u00b0 26, s. 520 vd.. Kas\u0131m 1789-Temmuz 1791 aras\u0131nda yay\u0131mlanan bu haftal\u0131k, her \u015feyden \u00f6nce bir yergiler dizisiydi.
[*] Leo’ya g\u00f6re,[7] toprak k\u00f6leli\u011finin kald\u0131r\u0131lmas\u0131 s\u0131ras\u0131nda, bir k\u00f6lenin soylu bir m\u00fclkiyet olmaktan \u00e7\u0131kmay\u0131 nas\u0131l kabul etmedi\u011fini iki g\u00f6z\u00fc iki \u00e7e\u015fme anlatan, eski hegelci okuldan gurur dolu tanr\u0131bilimci Funke’ye[8] bak\u0131n\u0131z. Justus Moeser’in[9] kendilerini hamkafan\u0131n s\u0131n\u0131rl\u0131, modas\u0131 \u00e7evmi\u015f, k\u00fc\u00e7\u00fck-burjuva, “evine ba\u011fl\u0131”, s\u0131radan ufkunu bir an bile b\u0131rakmamalar\u0131yla belli eden, ve gene de ar\u0131 fanteziden ba\u015fka bir \u015fey olmayan Yurtseverce Fantazilerine de bak\u0131n\u0131z. Bu fantezileri Alman ruhu i\u00e7in o kadar \u00e7ekici k\u0131lan \u015fey de, i\u015fte bu \u00e7eli\u015fkidir. (Marx’\u0131n notu.)
[7] Studien und Skizzen zu einer Naturlehre des States. Haue 1833, 1. Abt., s. 102.
[8] Die aus der unbeschr\u00e4nkten Teilbarkeit des Grundeigentums hervorgehenden Nacteile, nachgwiesen von G. L. W. Funke. Hamburg und Gotha, 1839, s. 56.
[9] Justus Moeser: Patriotische Phantasien. Berlin 1775-1778.
[10] \u0130kinci elyazmas\u0131n\u0131n sonu.<\/div>\n","protected":false},"excerpt":{"rendered":"

[EMEK VE SERMAYE KAR\u015eITLI\u011eI.TOPRAK M\u00dcLK\u0130YET\u0130 VE SERMAYE] [XXXX] sermayesinin faizlerini olu\u015fturur.[2] \u0130\u015f\u00e7inin ki\u015fili\u011finde demek ki sermayenin kendini iyiden iyiye yitirmi\u015f insan oldu\u011fu olgusu nesnel olarak ger\u00e7ekle\u015fir, sermayede eme\u011fin kendini iyiden iyiye yitirmi\u015f insan oldu\u011fu olgusunun nesnel olarak ger\u00e7ekle\u015fmesi gibi. Ama i\u015f\u00e7i, canl\u0131, gereksinmeleri olan, ve \u00e7al\u0131\u015fmad\u0131\u011f\u0131 her an, faizlerini, ve bunun sonucu olarak da varolu\u015funu […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[38],"tags":[],"class_list":{"0":"post-304","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-elyazmalari-1844-karl-marx"},"yoast_head":"\nKarl Marks Elyazmalar\u0131 1844 | \u0130kinci El Yazmas\u0131 - 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\/02\/28\/karl-marks-elyazmalari-1844-ikinci-el-yazmasi\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Karl Marks Elyazmalar\u0131 1844 | \u0130kinci El Yazmas\u0131\" \/>\n<meta property=\"og:description\" content=\"[EMEK VE SERMAYE KAR\u015eITLI\u011eI.TOPRAK M\u00dcLK\u0130YET\u0130 VE SERMAYE] [XXXX] sermayesinin faizlerini olu\u015fturur.[2] \u0130\u015f\u00e7inin ki\u015fili\u011finde demek ki sermayenin kendini iyiden iyiye yitirmi\u015f insan oldu\u011fu olgusu nesnel olarak ger\u00e7ekle\u015fir, sermayede eme\u011fin kendini iyiden iyiye yitirmi\u015f insan oldu\u011fu olgusunun nesnel olarak ger\u00e7ekle\u015fmesi gibi. 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