{"id":3804,"date":"2010-01-08T03:12:31","date_gmt":"2010-01-08T00:12:31","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/01\/08\/marxin-bir-cift-sozu-var-ulus-baker\/"},"modified":"2010-01-08T03:12:31","modified_gmt":"2010-01-08T00:12:31","slug":"marxin-bir-cift-sozu-var-ulus-baker","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/01\/08\/marxin-bir-cift-sozu-var-ulus-baker\/","title":{"rendered":"Marx’\u0131n Bir \u00c7ift S\u00f6z\u00fc Var | Ulus Baker"},"content":{"rendered":"

De te fabula narratur, senin hik\u00e2yeni anlat\u0131yorlar. Bir k\u00f6yl\u00fc kul\u00fcbesinde bir saraydakinden farkl\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcr. Din… ruhsuz bir d\u00fcnyan\u0131n ruhu…<\/p>\n

MARX\u2019IN B\u0130R\u0130NC\u0130 S\u00d6Z\u00dc<\/p>\n

De te fabula narratur, senin hik\u00e2yeni anlat\u0131yorlar… Alman i\u015f\u00e7ilerine \u0130ngiltere\u2019de kapitalizmin geli\u015fme s\u00fcrecinin kanl\u0131 canl\u0131 bir anlat\u0131s\u0131n\u0131 haber veren bu Latinizm, Marx\u2019\u0131n ele alaca\u011f\u0131m\u0131z birinci s\u00f6z\u00fc… \u201cAma e\u011fer Alman okur, \u0130ngiliz sanayi ve tar\u0131m i\u015f\u00e7ilerinin durumuna omuz silker, ya da iyimser bir bi\u00e7imde Almanya\u2019da i\u015flerin bu kadar k\u00f6t\u00fc olmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesiyle kendini avutursa, ona a\u00e7\u0131k\u00e7a \u015funu s\u00f6ylemeliyim: \u2018De te fabula narratur!\u2019\u201d<\/p>\n

Kapital\u2019in \u00f6ns\u00f6z\u00fcnde yer alan bu s\u00f6zler, iki eksen \u00fczerinde derinle\u015ftirilebilir: Tarih her \u015feyden \u00f6nce bir \u201canlat\u0131\u201dd\u0131r… Boulainvilliers\u2019nin ve Abb\u00e9 Mably\u2019nin hen\u00fcz bir \u201ckavimler m\u00fccadelesi\u201d olarak g\u00f6rd\u00fc\u011f\u00fc, Alman ve \u0130ngiliz Romantiklerinin yetersiz g\u00fc\u00e7lerini yaymaya ba\u015flad\u0131klar\u0131 \u00e7a\u011fda ise bir \u201culuslar kavgas\u0131\u201d olarak anlat\u0131lan tarih, bizzat kendisi, \u201cs\u0131n\u0131flar\u0131n varl\u0131\u011f\u0131n\u0131n ke\u015ffi\u201d konusunda ilk olmad\u0131\u011f\u0131n\u0131 alt\u0131n\u0131 \u00e7izerek hat\u0131rlat\u0131yor olsa da, Marx\u2019tan itibaren bir \u201cs\u0131n\u0131f m\u00fccadeleleri tarihi\u201d olarak anlat\u0131lacakt\u0131r. Tarih anlat\u0131s\u0131n\u0131n \u201chakikat\u201d ile, \u201cnesnel ger\u00e7eklik\u201d ile ba\u011flant\u0131s\u0131n\u0131 koparmak m\u0131 s\u00f6z konusuydu yoksa? Asla… Tarihin bir anlat\u0131 oldu\u011fu ger\u00e7e\u011fi, tam da Das Kapital\u2019in birinci cildinin yaz\u0131nsal yap\u0131s\u0131nda belirir \u2013 altba\u015fl\u0131\u011f\u0131n ne oldu\u011funu unutmayal\u0131m: Kritik der politischen \u00d6konomie, ekonomi-politi\u011fin bir ele\u015ftirisi. Unutmamal\u0131 ki, Marx\u2019\u0131n ironik dili, epeydir, kapitalist iktisad\u00ee ili\u015fkilerin tahlilinin, \u00f6nce en v\u00fclger tasar\u0131mlar\u0131ndan ba\u015flayarak, burjuva ekonomi-politik \u201cbiliminin\u201d gittik\u00e7e yo\u011funla\u015fan bir ele\u015ftiri etraf\u0131nda geli\u015fmesi gerekti\u011fini defalarca tekrarlam\u0131\u015ft\u0131. S\u00f6zgelimi Hegel\u2019de hen\u00fcz bir tarihyaz\u0131m\u0131 bulunmad\u0131\u011f\u0131, \u0130dea\u2019n\u0131n hareketi olarak anla\u015f\u0131lan evrensel bir tarih felsefesinin kendi varolu\u015funu tarihyaz\u0131m\u0131n\u0131 d\u0131\u015flamaya dayand\u0131\u011f\u0131, bir taraftan tarihsel maddecili\u011fin belirlenimleri ve varolu\u015f nedenleri aras\u0131nda yer al\u0131r. \u00d6te taraftan, \u201cbilginin ilk kayna\u011f\u0131\u201d sorusu ile kar\u015f\u0131 kar\u015f\u0131ya kal\u0131r\u0131z: \u0130lk kaynak, tarihte, her zaman ilk anlatand\u0131r. K\u00f6ken, Heidegger\u2019in istedi\u011fi gibi, Varl\u0131k ile Hakikat aras\u0131ndaki ilk ba\u011flant\u0131y\u0131 kuran Logos de\u011fil, Olu\u015f ile Logos, yani dil aras\u0131ndaki ilk ba\u011f\u0131 olu\u015fturan anlat\u0131d\u0131r. \u00d6yleyse tarihyaz\u0131m\u0131n\u0131n tarih felsefesine ve onu ta\u015f\u0131yan \u201cEvrensel \u00d6zne\u201d tasar\u0131m\u0131na bir \u00f6nceli\u011fi olmal\u0131d\u0131r. Marx\u2019tan \u00f6nce tarih yoktur, \u00e7\u00fcnk\u00fc \u201csenin hikayeni anlat\u0131yorlar\u201d form\u00fcl\u00fc, tarihe yeni bir bak\u0131\u015f\u0131n tarihe giri\u015f an\u0131n\u0131 olu\u015fturuyor. Althusser\u2019in hat\u0131rlatt\u0131\u011f\u0131 gibi, e\u011fer fizi\u011fin k\u0131tas\u0131n\u0131 Galileo a\u00e7t\u0131ysa, tarihin k\u0131tas\u0131n\u0131 Marx a\u00e7\u0131yordu. Evet, tarihi \u201canlat\u0131\u015f\u201d bi\u00e7imi tarihi d\u00f6n\u00fc\u015ft\u00fcrebilir. Abb\u00e9 Mably\u2019nin Consid\u00e9rations sur l\u2019histoire de la France\u2019\u0131n\u0131n a\u00e7t\u0131\u011f\u0131 yolda, tarihi anlatma tarz\u0131ndaki de\u011fi\u015fmeler, Avrupa\u2019n\u0131n yaln\u0131zca \u201cd\u00fc\u015f\u00fcnce\u201d ve \u201calg\u0131\u201d d\u00fcnyas\u0131n\u0131 de\u011fil, bizzat tarihinin kendisini de belirlememekten asla geri kalmad\u0131. Tarihsel maddecili\u011fin basit bir retorik ve \u00fcsl\u00fbp sorunu olmad\u0131\u011f\u0131n\u0131 anlamak i\u00e7in (kuram yine de t\u00f6zde temellenir, aynen siyasal alana a\u00e7\u0131lman\u0131n ve temel siyasal faaliyet t\u00fcr\u00fcn\u00fcn dilden ve konu\u015fmadan ge\u00e7mesi gerekti\u011fi gibi), Marx\u2019\u0131n a\u00e7t\u0131\u011f\u0131 k\u0131tan\u0131n \u201cgnoseolojik\u201d topra\u011f\u0131nda tarihsel anlat\u0131lar\u0131n bir \u00e7at\u0131\u015fmas\u0131n\u0131n (Kant\u2019\u0131n felsefenin alan\u0131n\u0131 tasvir etmekte kulland\u0131\u011f\u0131 \u015fu Kampfplatz\u2019\u0131, sava\u015f meydan\u0131n\u0131 yine hat\u0131rlayal\u0131m) yer ald\u0131\u011f\u0131n\u0131 ve modern tarihimizin bundan ba\u015fka bir \u015fey olmad\u0131\u011f\u0131n\u0131 g\u00f6rmek gerekiyor.<\/p>\n

Peki tarihsel maddecilik i\u00e7inde Marx nas\u0131l konu\u015fuyordu? Her \u015fey Marx\u2019\u0131n Warensprache ad\u0131n\u0131 verdi\u011fi, \u201cmeta dola\u015f\u0131m\u0131n\u0131n dili\u201d ile, dilbilimci ve poetik\u00e7i Roman Jakobson\u2019un Schriftsprache dedi\u011fi \u201cyaz\u0131lar\u0131n dola\u015f\u0131m dili\u201d aras\u0131nda kalan bir mek\u00e2n\u0131n \u00e7\u00f6z\u00fcmlenmesine \u00e7a\u011f\u0131r\u0131yor. \u201c\u015eeyle\u015fmi\u015f\u201d (Luk\u00e1cs) varl\u0131klar\u0131n dola\u015f\u0131m\u0131 ile \u201cnesneleriyle zorunlu ba\u011flar\u0131ndan kurtulmu\u015f\u201d s\u00f6zlerin dola\u015f\u0131m\u0131, belli bir mek\u00e2nda nas\u0131l biraraya geliyorlar? Rheinische Zeitung yazar\u0131 Marx ile Gen\u00e7 Hegelcilere \u201csadece bir t\u00fcccar ve Prusya Kraliyet Ordusu\u2019nda bir top\u00e7u\u201d oldu\u011funu nazik bir dille anlatan Engels\u2019in kar\u015f\u0131la\u015fmalar\u0131 ne \u00f6l\u00e7\u00fcde \u201ctesad\u00fcf\u201dt\u00fc? Dil dola\u015f\u0131m\u0131n\u0131n yer yer siyasal kar\u015f\u0131la\u015fma ve temas mek\u00e2nlar\u0131 yaratt\u0131\u011f\u0131 \u00f6zel bir d\u00fcnyan\u0131n varl\u0131\u011f\u0131ndan s\u00f6z edebiliriz. Marksizm\u2019in olu\u015fumu ve evrimi a\u00e7\u0131s\u0131ndan diller alan\u0131nda cereyan eden bu kar\u015f\u0131la\u015fma, ileride Proudhon, Lasalle, D\u00fchring ve Bakunin\u2019i de i\u00e7ine alacak, ama s\u00f6zgelimi bir Nietzsche\u2019yi d\u0131\u015flayacakt\u0131r. Bunlar\u0131n \u201ctesad\u00fcf\u201d oldu\u011funu s\u00f6ylemek ne \u00f6l\u00e7\u00fcde do\u011fru olur? Ayn\u0131 \u015fekilde Marx\u2019\u0131n, kapitalizmin do\u011fu\u015f s\u00fcre\u00e7lerine ili\u015fkin olarak alt\u0131n\u0131 \u00e7izdi\u011fi \u00e7ok \u00f6zel bir \u201ctesad\u00fcf\u201d, \u201ctopraktan ve t\u00fcm di\u011fer ba\u011flar\u0131ndan ba\u011f\u0131ms\u0131zla\u015fm\u0131\u015f \u00f6zg\u00fcr emek-g\u00fcc\u00fc\u201d ile \u201cticari sermaye\u201d aras\u0131ndaki \u201ckar\u015f\u0131la\u015fma\u201d da kapitalizmin olu\u015fumu a\u00e7\u0131s\u0131ndan asla bir tesad\u00fcf de\u011fil, bir zorunluluktu. Marx\u2019\u0131n kuram\u0131nda sol retorik i\u00e7in her zaman en zor anla\u015f\u0131l\u0131r ve karanl\u0131kta kalm\u0131\u015f bir kavramla\u015ft\u0131rma zincirinin halkalar\u0131ndan birini olu\u015fturan bu konu, t\u00fcm bir \u201ciradecilik\u201d temati\u011fine istenmese de olanak sa\u011flam\u0131\u015f gibidir. 19. y\u00fczy\u0131ldan bu yana, sol k\u00fclt\u00fcr \u201ctesad\u00fcflerden\u201d korkmakta, onu \u201cbilimsel\u201d bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn kavramlar d\u00fcnyas\u0131nda yak\u0131\u015ft\u0131ramamakta, daha da \u00f6nemlisi, \u201ctesad\u00fcflerden\u201d faydalanmay\u0131, Bol\u015fevik devrimci at\u0131l\u0131m\u0131n\u0131n d\u0131\u015f\u0131nda pek becerememektedir. B\u00f6ylece, \u201chareket\u201d ile \u201ckurumla\u015fma\u201d, sanki zorunlu bir \u201c\u00f6rg\u00fctlenin\u201d kategorik emperatifinin dayatmas\u0131 s\u00f6z konusuymu\u015f gibi, sol k\u00fclt\u00fcr\u00fcn \u201ctesad\u00fcflere\u201d kar\u015f\u0131 \u00e7\u0131kard\u0131\u011f\u0131 bir g\u00fc\u00e7ler birikimi haline gelmektedir. Bu y\u00fczden \u201ctesad\u00fcf\u00fcn olumlanmas\u0131\u201dn\u0131n b\u00fcy\u00fck d\u00fc\u015f\u00fcn\u00fcr\u00fc Nietzsche ile Marksizm aras\u0131nda herhangi bir \u201cortak payda\u201dn\u0131n bir t\u00fcrl\u00fc bulunamamas\u0131 (felsefi-tarihsel kurgular alan\u0131nda kendimizi a\u015f\u0131r\u0131 cesaretlendirmezsek) ancak g\u00fcn\u00fcm\u00fczde yeni bir sorgulaman\u0131n konusu haline gelebiliyor. \u0130ki dil, birbirleriyle ortak bir mek\u00e2nda kar\u015f\u0131la\u015fmamak i\u00e7in \u00f6zel bir \u00e7aba sarfetmi\u015f gibidir sanki. Ayn\u0131 olgu, farkl\u0131 bi\u00e7imlerde (apa\u00e7\u0131k bir kar\u015f\u0131la\u015fman\u0131n varl\u0131\u011f\u0131na ra\u011fmen) Marx ile Proudhon, sonras\u0131nda da Marx ile Bakunin aras\u0131nda da s\u00f6z konusudur. B\u00f6ylece dillerin dola\u015f\u0131mlar\u0131 aras\u0131ndaki karakteristik kar\u015f\u0131la\u015fmalar\u0131n incelenmesi, herhangi bir yorumsama y\u00f6nteminden \u00e7ok daha g\u00fc\u00e7l\u00fc bir bi\u00e7imde bizi Mannheim\u2019\u0131n \u00f6nerdi\u011fi bir \u201cdiller sosyolojisi\u201dne g\u00f6t\u00fcrebilir.<\/p>\n

De te fabula narratur, ikinci olarak, \u015fu uyar\u0131y\u0131 yapar: Marksizm\u2019in esas olarak 19. y\u00fczy\u0131la ait bir tasar\u0131m oldu\u011fu, orada \u201csudaki bal\u0131k\u201d gibi ya\u015fad\u0131\u011f\u0131, bu y\u00fczden g\u00fcn\u00fcm\u00fcz\u00fcn \u201cnesnel\u201d d\u00fcnyas\u0131n\u0131 a\u00e7\u0131klamaya, dolay\u0131s\u0131yla y\u00f6nlendirmeye art\u0131k yetenekli olmad\u0131\u011f\u0131, yaln\u0131zca Marksizm\u2019e kar\u015f\u0131 ev-rensel zaferini kutlamakta pek acele eden liberalizm t\u00fcrlerinin de\u011fil, (eski) Marksistlerin de kabul etmeye, yer yer vurgulamaya ba\u015flad\u0131klar\u0131 bir g\u00f6r\u00fc\u015f haline geldi. Buna g\u00f6re, d\u00fcnya bug\u00fcn genel g\u00f6r\u00fcn\u00fcm\u00fc ve her ve\u00e7hesiyle, Marx\u2019\u0131n g\u00f6zlemledi\u011fi y\u00fczy\u0131l\u0131n d\u00fcnyas\u0131ndan art\u0131k \u00e7ok uzakt\u0131r. D\u00fcnyam\u0131z, onu olsa olsa bir t\u00fcr \u201ctarih haf\u0131zas\u0131na\u201d sar\u0131p sarmalam\u0131\u015f, onunla i\u015fini bitirmi\u015ftir. \u00dcstelik bu t\u00fcr temalar\u0131 telaffuz edebilmek i\u00e7in y\u00fczeysel ve d\u00fczeysiz bir neo-liberal bel\u00e2gati arka kap\u0131dan davet etmi\u015f olmak da gerekmiyor. Bu kabul o kadar banal ve ka\u00e7\u0131n\u0131lmazd\u0131r ki, Marksizm\u2019in \u00e7e\u015fitli g\u00fczerg\u00e2hlar\u0131nda direnmeye devam eden, hi\u00e7 de\u011filse g\u00fcn\u00fcm\u00fcz\u00fcn ve gelece\u011fin d\u00fcnyas\u0131nda Marx\u2019\u0131n s\u00f6ylediklerinin h\u00e2l\u00e2 bir \u00f6nemi oldu\u011funu, olaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmekten vazge\u00e7meyenlerin de herhangi bir tart\u0131\u015fmaya giri\u015f olarak kullanacaklar\u0131, yine bu t\u00fcr temalard\u0131r. \u00d6yleyse ilk sorumuzu hemen \u015fimdi sorabiliriz: Marx\u2019\u0131n g\u00f6zlemledi\u011fi d\u00fcnya ile bug\u00fcn g\u00f6zlemledi\u011fimiz d\u00fcnya aras\u0131ndaki fark\u0131n dile getirilmesi bir t\u00fcr truizmden* ba\u015fka bir \u015fey olabilir mi? Ayn\u0131 sorunun bir Machiavelli, bir Rousseau, ya da bir De Tocqueville i\u00e7in ortaya atmama Marx\u2019\u0131n konumunun \u201cgizli\u201d ve \u201citiraf edilmemi\u015f\u201d bir ayr\u0131cal\u0131k ta\u015f\u0131d\u0131\u011f\u0131n\u0131 da g\u00f6steriyor. Elbette burada basit bir truizmin \u00f6tesine ta\u015fan bir kurnazl\u0131k da yolunu bulmaktad\u0131r. Unutulan veya g\u00f6zard\u0131 edilen en \u00f6nemli \u015fey, belki de \u201cMarx\u2019\u0131n g\u00f6zlemledi\u011fi ve a\u00e7\u0131klad\u0131\u011f\u0131 d\u00fcnya\u201d ile \u201cbizim g\u00f6zlemleyebildi\u011fimiz ve a\u00e7\u0131klad\u0131\u011f\u0131m\u0131z d\u00fcnya\u201d aras\u0131ndaki farktan bahsetmenin pek de masum olmad\u0131\u011f\u0131d\u0131r. Belki Marx \u00e7a\u011f\u0131n\u0131 g\u00f6zlemlemi\u015f, yorumlam\u0131\u015f ve a\u00e7\u0131klamaya giri\u015fmi\u015ftir. Ama bunu bizim bug\u00fcn, kendi d\u00fcnyam\u0131z i\u00e7in ba\u015farabildi\u011fimiz varsay\u0131m\u0131 ne \u00f6l\u00e7\u00fcde ileri s\u00fcr\u00fclebilir? B\u00f6yle bir varsay\u0131m\u0131n tehlikesini d\u00fc\u015f\u00fcnmek, Marx\u2019\u0131n h\u00e2l\u00e2 neden \u201cesasa ili\u015fkin\u201d bir \u00e7ift s\u00f6z\u00fc oldu\u011funu g\u00f6sterecektir. Marx\u2019-\u0131n s\u00f6yleyece\u011fi \u015fey elbette \u201cbizim \u00e7a\u011f\u0131m\u0131z\u0131 a\u00e7\u0131klamak\u201d de\u011fildir. Bu s\u00f6z\u00fcn \u00f6nemi, birinin kendi \u00e7a\u011f\u0131n\u0131 \u201canlamak\u201d ve \u201ca\u00e7\u0131kla-mak\u201d i\u00e7in ne yapabilece\u011fini bize \u00f6\u011fretecek son sistematik d\u00fc\u015f\u00fcnceyi i\u00e7eriyor olmas\u0131nda yat\u0131yor.<\/p>\n

Bir zamanlar Karl Mannheim\u2019\u0131n, belki yanl\u0131\u015f olarak \u201cErkenntnissoziologie\u201d, Bilgi Sosyolojisi diye an\u0131lan bir \u201cdil sosyolojisini\u201d \u00e7a\u011f\u0131ran sorgulamas\u0131 yeni \u00e7\u0131k\u0131\u015f noktalar\u0131ndan birini olu\u015fturabilir. Elimize ald\u0131\u011f\u0131m\u0131z bir gazete metnini, bir bildiriyi, ortaya at\u0131lm\u0131\u015f bir protestoyu, bir bro\u015f\u00fcr\u00fc ya da kitab\u0131, bir TV ya da radyo konu\u015fmas\u0131n\u0131, bir t\u00fcm olarak \u201ctutucu\u201d, \u201cilerici\u201d, \u201csolcu\u201d ya da \u201csa\u011fc\u0131\u201d k\u0131lan nedir? Bu soruya verilebilecek cevaplar\u0131n b\u00fcy\u00fck bir k\u0131sm\u0131, sorunun bizzat kendisine i\u00e7kin olan bir \u201cyazar\u201d sorunsal\u0131nda d\u00fc\u011f\u00fcmlenip kalacakt\u0131r. Yazar\u0131n kimli\u011fine ve etiketine uygun olarak, s\u00f6z konusu metnin veya s\u00f6ylemin karakteri \u00e7er\u00e7evelenebilecek ve s\u0131fatland\u0131r\u0131labilecektir. Ancak elbette bu t\u00fcr \u00e7er\u00e7evelemenin s\u00f6zgelimi edebi \u201ct\u00fcrler\u201d etraf\u0131ndaki ayr\u0131\u015ft\u0131rmalardan esasl\u0131 bir fark\u0131 vard\u0131r. Bir metnin ya da s\u00f6ylemin \u201ctutucu\u201d ya da \u201cilerici\u201d olu\u015fu konusundaki ayr\u0131mla\u015ft\u0131rma, bir metnin edebi t\u00fcr\u00fcne g\u00f6nderme yapan \u201c\u015fiir\u201d, \u201cdeneme\u201d ya da \u201cfelsefi\u201d bir metin olu\u015fundan \u00e7ok, farkl\u0131 yorumlama ve al\u0131mlama bi\u00e7imlerine ba\u011flan\u0131r, Ku\u015fkusuz Karl Mannheim\u2019\u0131n g\u00f6z\u00f6n\u00fcnde tuttu\u011fu \u00f6rnekler Birinci Sava\u015f sonras\u0131 Alman edebiyat\u0131ndaki \u201ctutuculuk\u201d ve \u201cilericilik\u201d aras\u0131ndaki tedirginlik verici sal\u0131nmalardan, \u201cJungkonservativ\u201d, Gen\u00e7-Tutucu edebiyata y\u00f6nelen ele\u015ftirel bir \u00e7\u00f6z\u00fcmlemeden pek uzakta de\u011fildi. Ama a\u00e7\u0131kt\u0131r ki, s\u00f6z konusu olan asla bir \u201cedebi t\u00fcr\u201d kategorisi de\u011fildir. Daha \u00e7ok, s\u00f6ylemlerin ba\u011f\u0131ms\u0131z dola\u015f\u0131m s\u00fcre\u00e7lerine dahil olu\u015flar\u0131 s\u0131ras\u0131nda vuku bulan, yerine g\u00f6re siyasal, iktisad\u00ee ve ideolojik etkiler \u00fcreten daha geni\u015f \u00e7er\u00e7eveli ve g\u00fcndelik ya\u015fam\u0131 ku\u015fatabilecek bir g\u00fcc\u00fc b\u00fcnyesinde bar\u0131nd\u0131ran bir t\u00fcr \u201cs\u00f6ylem-anlat\u0131 d\u00fczeni\u201d s\u00f6z konusudur. Asl\u0131nda, \u201cedebi t\u00fcrler\u201din bu d\u00fczenden asla ba\u011f\u0131ms\u0131z olmad\u0131klar\u0131 da pek \u00e7ok \u00f6rnekle g\u00f6steri-lebilir: 19. y\u00fczy\u0131l Rus edebiyat\u0131nda t\u00fcreyen bir \u201csiyasal ama\u00e7l\u0131 edebiyat\u201d d\u00fc\u015f\u00fcncesi, yaln\u0131zca \u00c7erni\u015fevski\u2019nin Ne Yapmal\u0131?\u2019s\u0131n\u0131 de\u011fil, belki de Tolstoy\u2019un, Dostoyevski\u2019nin metinlerinin t\u00fcm\u00fcn\u00fc de ku\u015fat\u0131yordu. Ama belli bir \u015fartla: Edebi bir metnin yaz\u0131l\u0131\u015f ve al\u0131mlanma s\u00fcre\u00e7lerinin asl\u0131nda siyasal-ideolojik d\u00fczlemlerde dola\u015f\u0131ma girmelerinin a\u00e7\u0131s\u0131ndan bak\u0131lmas\u0131 gerekiyor burada. Ba\u015fka bir deyi\u015fle, metnin siyasal bir endoktrinasyon amac\u0131n\u0131 yazar\u0131n niyetleri a\u00e7\u0131s\u0131ndan ta\u015f\u0131y\u0131p ta\u015f\u0131mad\u0131\u011f\u0131 ancak ikincil bir \u00f6nemdedir.<\/p>\n

Marx literat\u00fcr\u00fcn\u00fcn 20. y\u00fczy\u0131l kiliselerinde \u2013 (akademik ya\u015fam i\u00e7in bu s\u00f6z\u00fc kullanmam\u0131z\u0131n bir hata oldu\u011funu d\u00fc\u015f\u00fcnmek i\u00e7in hen\u00fcz bir nedenim yok) kar\u015f\u0131lanmas\u0131, kendi \u00f6zel tarihine ve sava\u015f meydan\u0131na sahiptir. Her durumda, bu sava\u015f meydan\u0131nda Marx\u2019\u0131n (daha do\u011frusu Marksizm\u2019in) nihai olarak muzaffer \u00e7\u0131kt\u0131\u011f\u0131n\u0131 s\u00f6ylemenin olanaks\u0131zl\u0131\u011f\u0131, ekonomi-politi\u011fin burjuvaca tasar\u0131m\u0131n\u0131n (akademik iktisat bilimi bundan ba\u015fka nedir?) ve bizzat kapitalizmin ekonomi-politi\u011finin kar\u015f\u0131s\u0131na dikilen bir 19. y\u00fczy\u0131l d\u00fc\u015f\u00fcncesinin de\u011fer kayb\u0131na u\u011frad\u0131\u011f\u0131 anlam\u0131na asla gelmiyor.<\/p>\n

\u00d6yleyse, Marx\u2019\u0131n d\u00fc\u015f\u00fcncesi \u201cger\u00e7ek ele\u015ftiri\u201ddir, \u00e7\u00fcnk\u00fc \u201cger\u00e7ekli\u011fin ele\u015ftirisi\u201ddir. Frankfurt Eko-l\u00fcnden ba\u015flayarak g\u00fcn\u00fcm\u00fcze dek, s\u0131ras\u0131yla 68\u2019li, anar\u015fist, feminist ve radikal \u201cele\u015ftiri\u201d ku\u015fakla-r\u0131na yak\u0131\u015ft\u0131rma cesaretini kendimde bulmaktan geri kalmayaca\u011f\u0131m \u201czay\u0131f d\u00fc\u015f\u00fcnce\u201d terimi ayn\u0131 zamanda \u201cger\u00e7ek ele\u015ftirinin\u201d katetti\u011fi toplumsal ve siyasal boyutlar\u0131 da ortaya \u00e7\u0131karmakta yar-d\u0131mc\u0131 olabilir: Zay\u0131f d\u00fc\u015f\u00fcncenin s\u0131rt\u0131na bindirilmi\u015f ele\u015ftiri, ya radikalizm, ya da ele\u015ftirel felsefenin yeni olanaklar\u0131 olarak sunulmaya devam ediyorlar bu g\u00fcnlerde. Kolayca, bir ele\u015ftiri \u00e7a\u011f\u0131nda ya\u015famakta oldu\u011fumuz iddia ediliyor: Dev, kurgusal ve ku\u015faklar\u0131 as\u0131rlard\u0131r pe\u015fis\u0131ra s\u00fcr\u00fckleyip g\u00f6t\u00fcrm\u00fc\u015f, bir bak\u0131ma tarihin pestilini \u00e7\u0131karm\u0131\u015f d\u00fc\u015f\u00fcnceler ve \u201cmeta-anlat\u0131lar\u201d \u00e7a\u011f\u0131n\u0131n kapand\u0131\u011f\u0131 (nedense Marksizm bu anlat\u0131lar\u0131n en belirgin \u00f6rne\u011fi olarak g\u00f6r\u00fcl\u00fcr hep), fark edilmeden kalan\u0131n, bir di\u011ferinden ve herbirinden \u201cfarkl\u0131\u201d olan\u0131n de\u011fer kazand\u0131\u011f\u0131, her \u00f6zel \u00f6zg\u00fcrl\u00fc\u011f\u00fcn kendi engelini, dolay\u0131s\u0131yla farkl\u0131 bi\u00e7imlenme ve yap\u0131lanma tarz\u0131n\u0131 buldu\u011fu ve ele\u015ftirinin, toplumsal, k\u00fclt\u00fcrel, estetik, edebi her boyutta felsefeye bir kez daha \u015fans tan\u0131yacak tek d\u00fc\u015f\u00fcnsel buyruk, tek kelam tarz\u0131 oldu\u011fu s\u00f6yleniyor. Bu zay\u0131f d\u00fc\u015f\u00fcncenin \u00f6nerilmesidir. K\u00fct\u00fcphaneler dolusu sayfa ve yaz\u0131, daha \u015fimdiden, hakikatin b\u00fct\u00fcn normlar\u0131n\u0131n ve dayanaklar\u0131n\u0131n de\u011fi\u015fime u\u011frad\u0131\u011f\u0131n\u0131, ya\u015fl\u0131, ki\u015fisellikten ar\u0131nm\u0131\u015f d\u00fc\u015f\u00fcnce yumaklar\u0131n\u0131n zorunlu ve mukadder eriyi\u015flerinin \u00e7\u00f6z\u00fcl\u00fc\u015flerinin tad\u0131n\u0131 nihayet \u00e7\u0131karmaya ba\u015flamak gerekti\u011fini s\u00f6yleyerek \u00e7\u0131k\u0131yorlar yola.<\/p>\n

B\u00f6ylece, zay\u0131f d\u00fc\u015f\u00fcnce k\u00fclt\u00fcr d\u00fcnyas\u0131n\u0131n tuza\u011f\u0131ndad\u0131r. Yolunu orada bulur, sald\u0131r\u0131 nesnelerini se\u00e7er. Onun mek\u00e2ni\u011fi, fizyonomisi, \u00e7o\u011fu zaman tasavvur ya da kavramlar bile de\u011fil, k\u00fclt\u00fcrel hisler ve ya\u015fant\u0131lar d\u00fcnyas\u0131d\u0131r. Sol ya da Marksist k\u00fclt\u00fcr\u00fcn ne kadar b\u00fcy\u00fck \u00f6l\u00e7ekte zay\u0131f d\u00fc\u015f\u00fcncenin boyunduru\u011fu alt\u0131nda bulundu\u011funu anlamak i\u00e7in, bir zamanlar yoksun olmaya hay\u0131fland\u0131\u011f\u0131, \u015fimdilerde d\u00fcnyaya yeniden a\u00e7\u0131lman\u0131n tek \u015fans\u0131 olarak g\u00f6rd\u00fc\u011f\u00fc \u015fu \u201c\u00fctopya\u201d unsurunu nas\u0131l ele ald\u0131\u011f\u0131na bakmak yeterlidir. R\u00fcya g\u00f6rmek ya da zafer dolu ama\u00e7s\u0131z bir sarho\u015fluk bile ola\u011fan ve s\u0131radan (g\u00fcndelik) sol k\u00fclt\u00fcr\u00fcn \u00fctopya anlay\u0131\u015f\u0131n\u0131n \u00e7ok \u00f6tesinde hareket eden ve onun taraf\u0131ndan \u015fa\u015fk\u0131nl\u0131k uyand\u0131r\u0131c\u0131 bir aymazl\u0131kla kaybedilmi\u015f g\u00fcnl\u00fck ya\u015fant\u0131lard\u0131r.<\/p>\n

\u00d6yleyse, De te fabula narratur, \u0130ngiltere\u2019den Almanya\u2019ya g\u00f6ndermekle kalmaz, g\u00fcn\u00fcm\u00fcz\u00fcn zay\u0131f d\u00fc\u015f\u00fcncesine, Marksizm\u2019in pratiklerinin bile i\u00e7ine sinmi\u015f zay\u0131f d\u00fc\u015f\u00fcncenin etkiledi\u011fi g\u00fcn\u00fcm\u00fcz insanlar\u0131na g\u00f6nderilmi\u015f bir mesajd\u0131r. Marx\u2019\u0131n \u00f6zellikle Kapital\u2019de, Gotha Program\u0131n\u0131n Ele\u015ftirisi\u2019nde ve bir bak\u0131ma Grundrisse\u2019de ger\u00e7ekle\u015ftirdi\u011fi \u00e7\u00f6z\u00fcmlemelerin g\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131na ili\u015fkin a\u00e7\u0131klay\u0131c\u0131l\u0131ktan, iyi niyetli baz\u0131lar\u0131na g\u00f6re \u201cyer yer\u201d yoksun oldu\u011fu d\u00fc\u015f\u00fcncesi, tam da \u201canlat\u0131lan senin hik\u00e2yendir\u201din telaffuz edildi\u011fi Magnum Opus\u2019un Alman i\u015f\u00e7ilerinin \u201co anki ya\u015fant\u0131lar\u0131n\u0131\u201d do\u011frudan do\u011fruya a\u00e7\u0131klam\u0131\u015f olmad\u0131\u011f\u0131n\u0131 (\u00f6zel ile genel aras\u0131ndaki diyalekti\u011fi kavram\u0131yorsak) g\u00f6zlerden saklayabilir mi? Marx\u2019\u0131n d\u00fc\u015f\u00fcncesinin bir t\u00fcm olarak \u201ckendi \u00e7a\u011f\u0131na\u201d uygulanma konusunda bile bir t\u00fcr tevazu i\u00e7erdi\u011fi s\u00f6ylenebilir bu noktada. Ancak, \u201canlat\u0131lan\u00a0 senin hik\u00e2yendir\u201d yine de.<\/p>\n

Marx\u2019\u0131n \u00fc\u00e7 s\u00f6z\u00fcnden birincisi olarak sunmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m \u201csenin hik\u00e2yeni anlat\u0131yorlar\u201d, b\u00fct\u00fcnsel bir \u00fcst-anlat\u0131n\u0131n (merak edilecek bir \u015fey yok) yeniden devreye sokulmas\u0131n\u0131 ama\u00e7lam\u0131yor elbette. Hakikatin t\u00fcm\u00fc ku\u015fat\u0131lamasa bile, hep hakikati s\u00f6ylemenin m\u00fcmk\u00fcn oldu\u011funu en iyi Marx\u2019\u0131n eserinden \u00f6\u011freniyoruz. Hi\u00e7 de\u011filse modern d\u00fcnyan\u0131n \u201cyetinebildi\u011fi\u201d, ama bu yetinmeyle kendi hakikat anlat\u0131s\u0131ndan gurur duyabildi\u011fi bir \u00f6zelli\u011fi, hakikati s\u00f6ylemeye atfedilen erdem de\u011ferinde bulabiliriz.<\/p>\n

Hakikati s\u00f6ylemenin erdemi ile hakikati ke\u015ffetmenin (Marx, eserinin t\u00fcm\u00fcnde, bu iki \u00f6neriyi yaln\u0131zca sunmakla kalmaz, her ikisini birbiriyle ba\u011flant\u0131ya sokmaya \u00e7al\u0131\u015f\u0131r) bizzat kendisi aras\u0131ndaki mesafenin a\u00e7\u0131lmas\u0131n\u0131 modernli\u011fin arka plan\u0131na yerle\u015ftirebiliriz. Marx\u2019\u0131n s\u00f6zlerinin hakikati, \u201cbilimsel sosyalizm\u201d iddialar\u0131n\u0131n arka plan\u0131ndan \u00e7ekildik\u00e7e (hat\u0131rlayal\u0131m: Modern akademik bilimlerin gereksinimi, e\u011fer \u201chakikat istemi\u201d ad\u0131 verilebilecek bir \u015fey varsa, ondan olabildi\u011fince uzakt\u0131r) geriye kalan bo\u015flu\u011fu ne ile dolduraca\u011f\u0131m\u0131z sorusunu sorduruyor bize. Bu sorunun sorulabilmesi, Marx\u2019\u0131n y\u00fczy\u0131l\u0131n\u0131n ger\u00e7ekten 21. y\u00fczy\u0131l olaca\u011f\u0131n\u0131 m\u0131 anlat\u0131yor, yoksa, modern \u00f6znenin \u201cyap\u0131\u201dya mahk\u00fbmiyetinin alt\u0131n\u0131 \u00e7izen her d\u00fc\u015f\u00fcnce gibi (Spinoza, Nietzsche ve Freud), zorunlu bir \u0131srar\u0131 ve ka\u00e7\u0131n\u0131lmaz geriye d\u00f6n\u00fc\u015fleri mi ya\u015fat\u0131yor? \u015eimdilik bu sorunun cevab\u0131n\u0131, her zaman oldu\u011fu gibi ertelemenin erdemli bir tav\u0131r olaca\u011f\u0131na inan\u0131yorum.<\/p>\n

Yine de, modern d\u00fcnya \u201chakikati s\u00f6yleme\u201d ile \u201chakikatin ke\u015ffi\u201d aras\u0131ndaki mesafeyi dolay\u0131mlamaktan art\u0131k vazge\u00e7mi\u015ftir ve bu tutumun alt\u0131n\u0131n \u00e7izilmesi ancak Marx\u2019\u0131n d\u00fc\u015f\u00fcncesinin yeniden devreye sokulu\u015fuyla m\u00fcmk\u00fcn olabilir. Bir ara Lacan\u2019\u0131n s\u00f6ylemeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 gibi, hep hakikati s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr, ama t\u00fcm\u00fcn\u00fc, oldu\u011fu gibi anlatmak olanaks\u0131zd\u0131r. Bu, hakikatin \u201cmutlakl\u0131\u011f\u0131na\u201d (i\u015fte yine Marx Hegel\u2019e kar\u015f\u0131) bir reddiyenin, asl\u0131nda daha Hegel\u2019in felsefesinde bile i\u015f ba\u015f\u0131nda oldu\u011funu g\u00f6stermiyor mu?<\/p>\n

Oysa, de te fabula narratur\u2019un bizi g\u00f6t\u00fcrd\u00fc\u011f\u00fc anlat\u0131lar d\u00fcnyas\u0131, tarihsel maddecili\u011fin basit bir \u201c\u00fcsl\u00fbp\u201d ya da \u201cbilimsel sunu\u015f\u201d sorununda kendini s\u0131n\u0131rlayamayaca\u011f\u0131n\u0131 hemen hat\u0131rlat\u0131yor. Bunu Kapital\u2019in anlat\u0131s\u0131n\u0131n \u00f6z-yap\u0131s\u0131nda g\u00f6zlemlemeye \u00e7al\u0131\u015fmak ilgin\u00e7 olurdu. \u00d6n\u00fcm\u00fcze \u015fimdi koyaca\u011f\u0131m\u0131z, bir anlat\u0131n\u0131n \u201ckurgu problemi\u201ddir \u00f6yleyse.<\/p>\n

Herkesin bildi\u011fi gibi, meta ile ba\u015fl\u0131yor. \u00c7a\u011fda\u015f (kapitalist, \u00f6yleyse bizimle de \u00e7a\u011fda\u015f) toplumun bir \u201ch\u00fccresi\u201d, aynen aile gibi, ili\u015fkilerin \u201cg\u00f6r\u00fcnt\u00fcs\u00fcn\u00fc\u201d yans\u0131tan bir g\u00f6sterge olarak meta, kendi varolu\u015funa ve kendi \u201cdiline\u201d (Warensprache) sahiptir. \u015eu \u00fcnl\u00fc ve belli oranda k\u0131s\u0131r \u201cmeta feti\u015fizmi\u201d ve ona ba\u011flanan \u201cyabanc\u0131la\u015fma\u201d temalar\u0131na kadar gitmeden, Marx\u2019\u0131n Kapital\u2019in ilk kitab\u0131nda giri\u015fti\u011fi \u201cmetalar\u0131n dili\u201dni terc\u00fcmesinin (hangi dile?) hangi form\u00fclleri gerektirmi\u015f oldu\u011funu tart\u0131\u015fmaya ba\u015flayal\u0131m. Tarihsel maddecili\u011fin, Marx\u2019\u0131n \u00f6nerdi\u011fi bir y\u00f6ntem olarak, Kapital\u2019in bedeninin d\u0131\u015f\u0131ndan, harfiyen uygulayan bir m\u00fcdahale \u00f6zelli\u011fi ta\u015f\u0131d\u0131\u011f\u0131n\u0131 \u00e7ok \u015f\u00fck\u00fcr art\u0131k d\u00fc\u015f\u00fcnm\u00fcyorsak, Marx\u2019\u0131n y\u00fcr\u00fctt\u00fc\u011f\u00fc meta tart\u0131\u015fmas\u0131n\u0131n i\u00e7erdi\u011fi garip bir k\u0131r\u0131lmadan bahsedebiliriz. K\u0131r\u0131lma, De te fabula narratur\u2019un sundu\u011fu hik\u00e2ye anlay\u0131\u015f\u0131n\u0131, bilinebilir en \u2018modern\u2019 tav\u0131rla d\u0131\u015favurmaktad\u0131r. Her nedense, meta ile ba\u015flarsak, Kapital\u2019in kurulu\u015funun \u2013unutmayal\u0131m ki, \u201ckapitalist toplumun muazzam bir metalar y\u0131\u011f\u0131n\u0131\u201d olarak belirdi\u011fini yazarak ba\u015flar…\u2013 kapitalizmin evrimi ile \u00e7ak\u0131\u015ft\u0131\u011f\u0131n\u0131 tam da bu noktada s\u00f6yleyebilir miyiz acaba? Ama tart\u0131\u015fma, hemen, metalar\u0131n dilinin \u201cmeta dola\u015f\u0131m\u0131\u201d i\u00e7inde, dolay\u0131s\u0131yla \u201csermaye birikimi\u201d \u00e7er\u00e7evesinde konu\u015ftu\u011funu hat\u0131rlatarak devam eder: P-M-P form\u00fcl\u00fcn\u00fcn cebir s\u0131n\u0131rlar\u0131n\u0131 a\u015fan sihiri (burjuva iktisad\u0131n\u0131n, yani ideolojisinin k\u00f6rl\u00fc\u011f\u00fcn\u00fc tan\u0131mlayan sihir) g\u00f6r\u00fcnt\u00fcler diyalekti\u011finin sonu\u00e7lar\u0131n\u0131 ve etkilerini ayd\u0131nlatm\u0131yor mu? \u0130\u015fte, P-M-P, bize bir g\u00f6r\u00fcnt\u00fcden ba\u015fka ne anlat\u0131yor? Emek-g\u00fcc\u00fcn\u00fcn bir kavram, ama yepyeni bir kavram olarak ger\u00e7ek beliri\u015finin Marx\u2019tan \u00f6nce burjuva iktisad\u0131n\u0131n (\u00f6zellikle Ricardo\u2019nun) i\u00e7inde ger\u00e7ekle\u015fti\u011fine bizzat Marx\u2019\u0131n kendisinin verdi\u011fi \u015fehadet, P-M-P\u2019nin acaba bir \u201ckaynak\u201d olarak tan\u0131mla-nabilecek bir s\u0131rr\u0131 olmad\u0131\u011f\u0131n\u0131 m\u0131 anlat\u0131yor, yoksa, bizzat Marx\u2019\u0131n y\u00fcr\u00fctt\u00fc\u011f\u00fc tart\u0131\u015fman\u0131n, form\u00fcl\u00fc \u201cinsan dilinin\u201d d\u0131\u015f\u0131na, belki de kapitalist toplumun \u00dc\u00e7\u00fcnc\u00fc Kitap\u2019ta tart\u0131\u015f\u0131lacak \u201cyeniden \u00fcre-tim\u201dinin alan\u0131na aktard\u0131\u011f\u0131n\u0131 m\u0131 s\u00f6yleyece\u011fiz? Form\u00fcllerin \u201cyasalar\u201d olmaktan \u00e7ok \u201cemareler\u201d oldu\u011fu kabul edilirse, P-M-P\u2019nin insan dilinden neyi terc\u00fcme etti\u011fi sorusu \u00e7\u0131kar kar\u015f\u0131m\u0131za. \u00d6yleyse, biraz da bu i\u00e7-d\u00fc\u015f\u00fcnsel tart\u0131\u015fman\u0131n kar\u015f\u0131s\u0131nda okuyucunun g\u00f6stermi\u015f oldu\u011fu sab\u0131ra s\u0131\u011f\u0131narak, P-M-P\u2019nin metalar\u0131n dilinden insan diline terc\u00fcmesinin \u201cparan\u0131n ger\u00e7ekli\u011fi sat\u0131n al\u0131\u015f\u0131\u201d oldu\u011funu iddia etmek istiyorum. Para \u00fczerine Marksist \u00e7\u00f6z\u00fcmlemelerin belirledi\u011fi y\u00f6n a\u00e7\u0131kt\u0131r: Paran\u0131n ontolojik bir varl\u0131\u011f\u0131na reddiye, ama ayn\u0131 zamanda onun g\u00f6stergebilimsel de\u011ferinin, bir \u201cemare\u201d niteli\u011finin tan\u0131n\u0131\u015f\u0131… Meta\u2019n\u0131n ta ba\u015ftan tart\u0131\u015fman\u0131n ana eksenine oturtulmas\u0131 bu y\u00fczdendir. Gelgelelim, insan diline yapt\u0131\u011f\u0131m\u0131z terc\u00fcme \u2013ey insanl\u0131k\u2013 meta feti\u015fizminin antropolojik diyebilece\u011fimiz karakterinin \u00f6tesine ge\u00e7meye zorluyor bizi. Marx\u2019\u0131n eserinde meta kendini anlatmaz, dilini terc\u00fcmeye, ama asla \u201ctefsiri\u201d olmayan bir yorumlamaya b\u0131rak\u0131r. Paran\u0131n her \u015feyi sat\u0131n alabilece\u011fi t\u00fcr\u00fcnden, ya da Proudhon\u2019un ele\u015ftirilmi\u015f form\u00fcl\u00fc \u201cm\u00fclkiyet h\u0131rs\u0131zl\u0131kt\u0131r!\u201d benzeri olumsuzlamalar, ete dokunup ac\u0131tan bir ger\u00e7ekli\u011fin, diyelim, kapitalist toplumun insan i\u00e7in bir \u201c\u00e7evre\u201d oldu\u011funun bilincini asla d\u0131\u015flamazlar. Ama derin form\u00fcl, insan dilinde terenn\u00fcm edilebilecek, b\u00f6ylece siyasal sloganlar aras\u0131nda kendine yer bulabilecek olan \u201cparan\u0131n ger\u00e7ekli\u011fi sat\u0131n al\u0131\u015f\u0131\u201d oldu\u011funda, herhalde Marx\u2019\u0131 21. y\u00fczy\u0131la yeniden davet edi\u015fimizin gerek\u00e7elerinden biri daha ortaya \u00e7\u0131kar.<\/p>\n

Para-meta-para \u00e7emberi, Kapital\u2019in birinci kitab\u0131n\u0131n tart\u0131\u015fmas\u0131n\u0131n oda\u011f\u0131nda yer alan bu cehen-nemi \u00e7ember, \u00f6nceye ve sonraya sahip de\u011fil gibidir: Kapitalizmin tarihsel bir bi\u00e7im oldu\u011funu defalarca yineleyen Marx a\u00e7\u0131s\u0131ndan bir anlat\u0131m eksikli\u011fi mi s\u00f6z konusudur yoksa? Daha \u00e7ok, anlat\u0131n\u0131n dilinin (de te fabula narratur), hen\u00fcz anlatmam\u0131\u015f oldu\u011fu \u015feyi, kuramsal bir tart\u0131\u015fman\u0131n sessizli\u011fi i\u00e7inde belirlemesi hissedilebilir orada.<\/p>\n

Bir zamanlar \u201cyap\u0131salc\u0131l\u0131k\u201d ile su\u00e7lanmalar\u0131na kar\u015f\u0131 \u00e7\u0131karken pek de inand\u0131r\u0131c\u0131 olmayan Marksist d\u00fc\u015f\u00fcn\u00fcrlerden baz\u0131lar\u0131n\u0131n, bu arada elbette Althusser ile Maurice Godelier\u2019nin \u201csenkronik\u201d bir \u00e7\u00f6z\u00fcmleme modelini sunduklar\u0131 Kapital\u2019in yap\u0131s\u0131, asl\u0131nda modern \u201chik\u00e2yelendirmenin\u201d ve roman\u0131n temel formlar\u0131n\u0131 yans\u0131tt\u0131\u011f\u0131, pek de y\u00fczeysel oldu\u011fu iddia edilemeyecek bir katmana sahiptir: P-M-P form\u00fcl\u00fcne eri\u015fildi\u011finde, h\u00e2l\u00e2 metalar\u0131n dilinin i\u00e7indeyiz. Birinci ciltten \u00fc\u00e7\u00fcnc\u00fc cilde kadar s\u0131\u00e7rayan (ikinci cildin asl\u0131nda Art\u0131-De\u011fer Kurumlar\u0131\u2019n\u0131n bir \u00f6zeti oldu\u011funu kabul edersek) \u015fey bir hik\u00e2yenin anlat\u0131l\u0131\u015f\u0131n\u0131n devam ettirili\u015fidir. Ancak onun \u201ckuramsal\u201d yap\u0131s\u0131, \u201cfenomenal\u201d (Erscheinung), g\u00f6r\u00fcn\u00fc\u015fsel olan\u0131n bir \u201cciddiye al\u0131n\u0131\u015f\u0131\u201d da de\u011fil midir ayn\u0131 zamanda? Metalar\u0131n dilinde telaffuz edilen s\u00f6z akitleri kapitalist \u00fcretim ili\u015fkilerini \u201csaklayan\u201d, \u201cmaskeleyen\u201d bir \u201cg\u00f6r\u00fcn\u00fc\u015ften\u201d ibaret ise de, bu g\u00f6r\u00fcn\u00fc\u015f\u00fcn kendine \u00f6zg\u00fc \u201cetkinli\u011fine\u201d (Althusser\u2019e g\u00f6re \u201cmaddi\u201d bir ideolojik etki de\u011fil midir bu?) sahip oldu\u011fu d\u00fc\u015f\u00fcncesini d\u0131\u015flamamak gerekiyor. Ancak \u201cideoloji\u201dden \u00f6nce dilden ve anlat\u0131dan bahsediyorsak, bunun nedeni, bu ilk terime y\u00fcklenen as\u0131rl\u0131k de\u011ferler sistemi ve \u201cyan\u0131lsama\u201d retori\u011finin s\u00fcrd\u00fcr\u00fclmesini per\u00e7inleyen bir semantik a\u011f\u0131 her zaman i\u015f ba\u015f\u0131na \u00e7a\u011f\u0131rmas\u0131d\u0131r. Metalar\u0131n dili, ideolojiyi anlat\u0131r ve temellendirir. S\u00f6ylenebilecek olan, insanlar\u0131n bir \u201cmeta feti\u015fizmi\u201dne kurban gittiklerinden \u00e7ok, metalar\u0131n dilinin \u00f6zneleri haline d\u00f6n\u00fc\u015fmeleri (metalar aras\u0131 ili\u015fkiler insanlar aras\u0131 ili\u015fkilerden ba\u015fkas\u0131 de\u011fildir), dolay\u0131s\u0131yla, metalar\u0131n bizzat kendilerinin \u201cfeti\u015fist\u201d olduklar\u0131d\u0131r.<\/p>\n

Marx\u2019ta en ilkelinden bir \u201canimizm\u201d bulamayaca\u011f\u0131m\u0131z elbette bellidir. S\u00f6ylenmek istenen, metalar\u0131n bir dile sahip olduklar\u0131 ve bunun be\u015feri \u00f6zneyi kendi alanlar\u0131n\u0131n d\u0131\u015f\u0131na itmek \u015f\u00f6yle dursun, bir t\u00fcr sorumluluklar ve faaliyetler zincirine eklemlemekten bir an olsun geri kalmad\u0131\u011f\u0131d\u0131r. Metalar d\u00fcnyas\u0131 \u201cad verir\u201d Nominal gelir, sanki her an bir pasta, daha kitab\u0131n ilk sat\u0131rlar\u0131nda dile getirildi\u011fi gibi, \u201cmuazzam bir metalar y\u0131\u011f\u0131n\u0131\u201d olarak d\u00fcnya \u201cherkese, e\u015fit \u00f6l\u00e7\u00fcde\u201d payla\u015ft\u0131r\u0131l\u0131r. Tart\u0131\u015fmas\u0131z bir \u015fekilde burada Spinoza\u2019n\u0131n, ba\u015fka bir yerde de\u011findi\u011fim de fact ile de jure g\u00fc\u00e7ler ayr\u0131m\u0131na var\u0131yoruz. Metalar\u0131n dili, b\u00f6ylece bir ad verme dilidir \u2013 toplumun \u00e7e\u015fitli kesimlerine, Herakleitos\u2019un bir zamanlar \u201cpolemos\u201dun, sava\u015f\u0131n i\u015flevi konusunda s\u00f6ylediklerindeki gibi, hen\u00fcz \u00fcretim s\u00fcrecinden ge\u00e7memi\u015f \u201cmetalar\u0131\u201d payla\u015ft\u0131r\u0131r. Elbette bu, asla ger\u00e7ek b\u00f6l\u00fc\u015f\u00fcm ili\u015fkilerine g\u00f6nderme yapmaz, daha \u00e7ok, b\u00f6l\u00fc\u015f\u00fcm\u00fc olanakl\u0131 k\u0131lacak tasar\u0131mlar d\u00fcnyas\u0131n\u0131 metalar\u0131n dilinde ifade eder. Sava\u015f nas\u0131l kimilerinin hero, kahraman, kimilerinin Tanr\u0131, kimilerinin ise insan olduklar\u0131n\u0131 tayin ediyorsa, metalar\u0131n konu\u015fmas\u0131 ve buyru\u011fu alt\u0131nda toplumsal s\u0131n\u0131flar\u0131n geli\u015fim \u015fecerelerini \u00e7\u0131karmak tart\u0131\u015fman\u0131n takip edece\u011fi yoldur. Sonradan Rose Luxemburg\u2019un hat\u0131rlataca\u011f\u0131 gibi, bu \u015fecere, \u201cpolemos\u201dun, yani s\u0131n\u0131f m\u00fccadelelerinin d\u0131\u015f\u0131nda, ya da \u00f6ncesinde de\u011fildir. \u0130radecili\u011fin ve Sorelvari \u201cGenel Grev\u201d retori\u011finin eline hi\u00e7 d\u00fc\u015fmeksizin, s\u0131n\u0131f m\u00fccadelelerinin (hani \u201c\u015fimdiye kadarki t\u00fcm tarih\u201d diye ba\u015flayan \u00fcnl\u00fc bir s\u00f6z\u00fcn tamamlay\u0131c\u0131s\u0131 ve y\u00fcklemi) s\u0131n\u0131flar\u0131 hep \u00f6nceledi\u011fini kabul edebiliriz. Bu Marx\u2019\u0131n eserinin t\u00fcm\u00fcnden \u00e7\u0131kar\u0131labilecek ve h\u00e2l\u00e2 do\u011fru olan genel bir sonu\u00e7tur ve bizim i\u00e7in \u015fu anlama gelir: De te fabula narratur.<\/p>\n

\u00d6yleyse, g\u00fcn\u00fcm\u00fcz Marksizm\u2019inin \u2013elbette- \u201csomut\u201d ve \u201cka\u00e7\u0131n\u0131lamaz\u201d g\u00f6zlemler yoluyla veya do\u011frudan do\u011fruya \u201cpraksis\u201din i\u00e7inde yakalad\u0131\u011f\u0131 bir hakikatin, hangi anlamda bir hakikat oldu\u011funu ele almak zorunday\u0131z yeniden: Bu hakikat, \u2013yine elbette\u2013 istedi\u011finiz kadar \u201cproletaryan\u0131n yok olu\u015fu\u201d ya da \u201cdevrimci \u00f6z\u00fcn\u00fc yitiri\u015fi\u201d t\u00fcr\u00fcnden yar\u0131-eskatolojik bir terminolojiyle ku\u015fat\u0131verin, \u201cpolemos\u201dun varolu\u015fun s\u00fcrd\u00fcr\u00fclmesidir. Luxemburg\u2019un hat\u0131rlatmas\u0131: S\u0131n\u0131flardan iki anlamda bahsedilebilir -Kapital\u2019in \u00fc\u00e7\u00fcnc\u00fc kitab\u0131n\u0131n sonunda, t\u00fcm beklentilere kar\u015f\u0131n Marx taraf\u0131ndan tamamlanmam\u0131\u015f \u015fu \u201cS\u0131n\u0131flar\u201d ba\u015fl\u0131kl\u0131 pasaj\u0131n, t\u0131pk\u0131 Spinoza\u2019n\u0131n, \u00e7a\u011flar\u0131n g\u00f6rd\u00fc\u011f\u00fc b\u00fcy\u00fck d\u00fc\u015f\u00fcn\u00fcrler aras\u0131nda az \u00e7ok \u2018demokrat\u2019 olarak tan\u0131mlanabilecek belki tek d\u00fc\u015f\u00fcn\u00fcr\u00fcn \u00fcnl\u00fc Siyasal Deneme\u2019sinin sonunda, tamamlanmam\u0131\u015f haliyle yer alan \u201cDemokrasi\u201d ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcm konusunda s\u00f6ylenebilece\u011fi gibi, bize daha neler anlatabilece\u011fi sorusuyla ilerlemeli. A\u00e7\u0131k\u00e7as\u0131 Kapital\u2019de bahsedilen ve \u015fecereleri d\u00fczenlenen \u201cs\u0131n\u0131flar\u201d, kapitalist \u00fcretim ili\u015fkilerinin \u201cd\u0131\u015f\u0131nda\u201d, ama kapitalist \u00fcretim ili\u015fkilerini \u00e7\u00f6z\u00fcmleyen bir \u201cdilin\u201d, bu ister Marx\u2019\u0131n, isterse \u201cmetalar\u0131n dili\u201d olsun, \u201ci\u00e7inde\u201d anlat\u0131lm\u0131\u015f s\u0131n\u0131flard\u0131r. Ne bir kollektif bilin\u00e7 durumunu, ne belli bir praksis\u2019i, ne de bireysel ya da kollektif eylemlili\u011fi \u00e7a\u011fr\u0131\u015ft\u0131rmadan, do\u011frudan do\u011fruya, \u201cgelir kaynaklar\u0131, s\u0131ras\u0131yla, \u00fccret, k\u00e2r ve toprak rant\u0131 olan\u201d… \u201ckapitalist toplumun \u00fc\u00e7 b\u00fcy\u00fck s\u0131n\u0131f\u0131\u201d s\u00f6z konusu edilir. Belki de Marx\u2019\u0131n ba\u015fka yerlerde, Kapital\u2019de cevaplamad\u0131\u011f\u0131 sorusuna, \u201cbir s\u0131n\u0131f\u0131 olu\u015fturan \u015fey nedir?\u201d \u015feklindeki soruya, \u015fu ya da bu bi\u00e7imde cevap vermi\u015f oldu\u011fu d\u00fc\u015f\u00fcn\u00fclebilir. Ancak, s\u0131ras\u0131yla \u00e7e\u015fitli gelir kaynaklar\u0131na cevap veren \u00fc\u00e7 b\u00fcy\u00fck s\u0131n\u0131f, \u00e7ok ge\u00e7meden kendi tan\u0131mlar\u0131n\u0131 kaybedeceklerdir. Polemos, sava\u015f ve \u00e7e\u015fitli tarzlar\u0131 (rekabet, toplumsal \u00e7\u0131kar \u00f6r\u00fcnt\u00fclerinin de\u011fi\u015fimi vb.) ka\u00e7\u0131n\u0131lmaz bir \u015fekilde, meta ili\u015fkilerinin \u015fu ya da bu taraf\u0131nda yer alman\u0131n (s\u00f6zgelimi \u201cemek-g\u00fcc\u00fcn\u00fc satma zorunlu-lu\u011fu\u201dnun) farkl\u0131 eklemlenme bi\u00e7imlerinin tan\u0131mlanaca\u011f\u0131 ger\u00e7ek bir d\u00fcnyay\u0131 hat\u0131rlat\u0131r bize. \u00d6yleyse ger\u00e7ekten, kapitalist \u00fcretim ili\u015fkileri i\u00e7inde tan\u0131mlanm\u0131\u015f bulunan s\u0131n\u0131flar, s\u0131n\u0131f\u0131n birinci anlam\u0131ndad\u0131r.<\/p>\n

S\u0131n\u0131f\u0131n ikinci anlam\u0131, belki de Marx\u2019\u0131n 1848 ile 1872 aras\u0131nda, iki Kom\u00fcn ile a\u015f\u0131r\u0131 u\u00e7lar\u0131n\u0131 bulan bir tarihsel kesit \u00fczerinde harekete ge\u00e7irdi\u011fi k\u0131sa d\u00f6nemli \u201cm\u00fccadele \u00e7\u00f6z\u00fcmlemelerinde\u201d, \u015fu Fransa\u2019da S\u0131n\u0131f M\u00fccadeleleri ile 18 Brumaire\u2019inde yer al\u0131yor. Burada art\u0131k s\u0131n\u0131flar ne \u00e7\u0131karlar\u0131yla, ne de \u00e7\u0131karlar\u0131n\u0131n \u201cbilinciyle\u201d (bunu Hegel\u2019in idealist \u201c\u00f6z-bilinci\u201dnden t\u00fcretmeye kalkmasak bile) hareket etmektedirler. Daha da ilginci, s\u0131n\u0131flar, burada a\u00e7\u0131k\u00e7as\u0131 somut insanlardan ve \u201ctoplumsal tip\u201dlerden olu\u015fmaktad\u0131rlar. \u201cSomutun bilimi\u201d bizi do\u011frudan do\u011fruya \u201csiyasal alan\u201da, 19. y\u00fczy\u0131ldan miras ald\u0131\u011f\u0131m\u0131z \u201chareket retori\u011fine\u201d ve metalar\u0131n dilini bile ko\u015fulland\u0131rabilecek olan bir siyasal praksis diline do\u011fru g\u00f6t\u00fcrecektir. A\u00e7\u0131k\u00e7as\u0131, insanlar \u00e7\u0131karlar\u0131n\u0131, geleceklerini, \u00f6zg\u00fcrl\u00fcklerinin ko\u015fullar\u0131n\u0131 fark edemezler ve i\u015fte bu y\u00fczden, tarihin ak\u0131\u015f\u0131 i\u00e7inde, yani polemos i\u00e7inde savrulan kitlelere d\u00f6n\u00fc\u015f\u00fcrler. Marx, bu eserlerinde, Kapital\u2019deki v\u00fclger iktisat\u00e7\u0131lara y\u00f6neltti\u011fi keskin dilini hazin bir ironiye d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. Ayn\u0131 tarihsel anlat\u0131, Kapital\u2019in birinci cildini de \u201ce\u015fzamanl\u0131\u201d \u00e7\u00f6z\u00fcmleme tart\u0131\u015fmas\u0131n\u0131n tam kalbinde ziyaret etmekten geri kalmaz: P-M-P form\u00fcl\u00fcn\u00fc \u201ckesintiye u\u011fratan, yani birikmi\u015f muazzam meta y\u0131\u011f\u0131n\u0131n\u0131, yani \u201ckapitalist sermaye\u201dyi a\u00e7\u0131klayan, yani \u201cnas\u0131l birikebildi\u011fini\u201d a\u00e7\u0131klayan \u015fu \u00fcnl\u00fc tarih\u00e7e b\u00f6l\u00fcm\u00fc \u2013\u0130lkel Sermaye Birikimi B\u00f6l\u00fcm\u00fc: Anlat\u0131lan senin hik\u00e2yendi… Orada s\u0131n\u0131flar, ikinci anlamdaki g\u00f6r\u00fcn\u00fcmleriyle ortaya \u00e7\u0131karlar \u2013 anlat\u0131lan bir \u201cs\u0131n\u0131f \u00f6ncesi\u201d durum olmaktan \u00e7ok, kapitalizmin ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131n asla bir \u201ctarihsel ka\u00e7\u0131n\u0131lmazl\u0131k\u201d olmad\u0131\u011f\u0131n\u0131, en az\u0131ndan \u00fc\u00e7 b\u00fcy\u00fck tesad\u00fcf\u00fcn biraraya geli\u015fiyle bug\u00fcnk\u00fc \u201czorunlulu\u011fun\u201d i\u00e7ine d\u00fc\u015fm\u00fc\u015f oldu\u011fumuzu g\u00f6steren tarihsel bir s\u00fcre\u00e7tir. Sermaye, bedeninde yaln\u0131z meta y\u0131\u011f\u0131nlar\u0131n\u0131, para ve krediyi, \u00fcretim ara\u00e7lar\u0131n\u0131, \u00f6denmemi\u015f art\u0131-eme\u011fi biriktirmekle kalmaz, a\u00e7\u0131k\u00e7as\u0131, insanlar\u0131 biriktirir. S\u00fcrecin i\u00e7inde yer alan \u015fiddet ve iradecilik yan\u0131lt\u0131c\u0131 de\u011fildir. Kapitalizme ge\u00e7i\u015f, \u201cyasalar\u201d ara-c\u0131l\u0131\u011f\u0131yla form\u00fcle edilemez. Bunu belki bug\u00fcn, Chicago \u00dcniversitesi\u2019nin kamp\u00fcs\u00fcn\u00fc \u00e7evreleyen muazzam yoksullu\u011fu ve sarar\u0131p solmu\u015f insanlar\u0131 uzun ad\u0131mlarla atlayarak \u00e7\u00f6km\u00fc\u015f Do\u011fu Avrupal\u0131 \u00fclkelere \u201ckapitalizme ge\u00e7i\u015fin yasalar\u0131n\u0131\u201d \u00f6\u011fretmeye ko\u015fan neo-liberal iktisat\u00e7\u0131lar\u0131na ancak Marx\u2019\u0131n kitab\u0131n\u0131 yeniden-okumaya kalk\u0131\u015fmak \u00f6\u011fretebilir.<\/p>\n

Marx\u2019\u0131n birinci s\u00f6z\u00fc olarak sunmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131m De te fabula narratur, \u00f6yleyse bize, \u201cs\u0131n\u0131f m\u00fcca-deleleri tarihi\u201dnin (\u201cTarih\u201d zaten \u00f6yle de\u011fil midir?) bir y\u00fcklemini aktar\u0131yor. Bu y\u00fcklem, dilin ve anlat\u0131n\u0131n, ama g\u00fcndelik ya\u015famdaki ve toplumsal ba\u011flam\u0131ndaki anlat\u0131n\u0131n y\u00fcklemidir. Nas\u0131l dil, toplumsal y\u00fck\u00fcmler ve mecburiyetler yaratmaya yarayan bir \u201cara\u00e7\u201d ise, Marksist anlat\u0131 da, kendi dilini yaratmak zorundayd\u0131. Dil \u00fczerine Marksist ya da de\u011fil tart\u0131\u015fmalar\u0131n Stalin kestirip atana kadar ne kadar ate\u015fli bir \u015fekilde s\u00fcr\u00fcp durdu\u011fu bilinir: Stalin\u2019e g\u00f6re, \u201cdil evrenseldir, s\u0131n\u0131flar\u0131n kendilerine \u00f6zg\u00fc dilleri yoktur.\u201d Bu kestirip atma, eninde sonunda ba\u015fka bir kestirip atmaya paraleldi: LEF grubunu bir d\u00f6nem olu\u015fturmu\u015f, Rus bi\u00e7imcili\u011fini ve Leningrad Poetika dergisini bir s\u00fcre ellerinde tutmu\u015f, Leningrad Estetik Ekol\u00fc temsilcilerinin, \u00f6zellikle \u015fu \u00fcnl\u00fc Mihail Bahtin\u2019in arkada\u015flar\u0131n\u0131n k\u0131smi destekleriyle edebiyat ile siyaset aras\u0131ndaki dil ili\u015fkisini alabildi\u011fine tart\u0131\u015fm\u0131\u015f bir ku\u015fa\u011f\u0131n yok edili\u015fi s\u00f6z konusudur. Burada konuyu yaln\u0131zca iki an\u0131nda tespit etmeye \u00e7al\u0131\u015faca\u011f\u0131m.<\/p>\n

Birincisi, elbette, Lenin\u2019in tart\u0131\u015ft\u0131\u011f\u0131 \u201csiyaset dili\u201d sorusudur. Nazi propagandac\u0131s\u0131 Goebbels\u2019in y\u00fcksekten atan (k\u0131rdaki dilimiz bir yaland\u0131. Berlin\u2019e, d\u00f6rt milyon can\u0131n metropol ritmiyle at\u0131p dur-du\u011fu yere geldi\u011fimizde, kahve g\u00f6mleklilerin dili, anlam\u0131n\u0131 bile bilmedikleri bir konu\u015fmay\u0131 tek kelime sektirmeksizin k\u00f6\u015feba\u015flar\u0131nda konu\u015fabiliyorlard\u0131 art\u0131k\u201d) \u201cdili\u201d de\u011fil, De te fabula narratur\u2019un en esasl\u0131 temelini ortaya koyan bir \u201cdil\u201d. Lenin buna, a\u00e7\u0131k\u00e7as\u0131 rasskaz ad\u0131n\u0131 verir ve bir bak\u0131ma, Marx\u2019\u0131n pek \u00e7ok yerde kulland\u0131\u011f\u0131 Berichi (anlat\u0131) i\u015flevini bir kez daha yank\u0131lar. Bahsetti\u011fim, y\u00fcz y\u0131la yak\u0131n bir s\u00fcre \u00f6nce, yaln\u0131zca yeni y\u0131l\u0131n de\u011fil, yeni y\u00fczy\u0131l\u0131n \u201can\u0131nda\u201d, 1900 y\u0131l\u0131n\u0131n May\u0131s\u2019\u0131nda Harkov fabrikalar\u0131n\u0131n i\u015f\u00e7ilerinin \u201canlat\u0131lar\u0131\u201dn\u0131n bir \u201cciddiye al\u0131n\u0131\u015f\u0131\u201dd\u0131r. Lenin bunu iki anda ger\u00e7ekle\u015ftirmeyi \u00f6nerir: \u0130\u015f\u00e7ilere \u201ckendi ger\u00e7eklerini anlatma\u201d \u015fans\u0131n\u0131 tan\u0131mak. Sorun, ne bir hakikatin ke\u015ffi, ne de, sonradan olaca\u011f\u0131 gibi, bir t\u00fcr \u201ckonu\u015fmaya izin vermek\u201d sorusudur. Marksist el kitaplar\u0131n\u0131n \u00f6\u011f\u00fctledi\u011fi \u201cbilgelik\u201dten ne kadar da uzak! O noktada \u201cs\u0131n\u0131f\u0131n ikinci anlam\u0131\u201dna, insan\u0131n \u201ckendi hikayesini anlatmas\u0131\u201dna ge\u00e7iyoruz. Ve anlat\u0131lacak \u015fey, yoksulluktur elbette. Ama, \u2013yine elbette\u2013 t\u00fcm \u00e7a\u011flar\u0131n yoksullu\u011fu, kapitalizmin ayr\u0131lmaz bir par\u00e7as\u0131 olarak, modern insandaki tart\u0131\u015f\u0131lmaz sarar\u0131p solma olarak yoksulluk. Oradaki \u201canlat\u0131\u201d tart\u0131\u015fma bile de\u011fildir (Siyaset Meydan\u0131 ya da sol bir partinin ola\u011fan g\u00fcndeli\u011fi). Marx\u2019\u0131n ve Lenin\u2019in \u201cbilgeli\u011fi\u201d, duyulmayan sese kulak vermek de\u011fil, onu g\u00f6r\u00fcn\u00fcr k\u0131lmak, evet, duyulur bile de\u011fil, \u201cg\u00f6r\u00fcn\u00fcr\u201d k\u0131lmakt\u0131r. Lenin\u2019ci rasskaz, \u00f6yleyse bir \u201caktarma\u201dd\u0131r. Belki de, \u201caktarma\u201dn\u0131n bir \u201cparti \u00f6rg\u00fctleni\u015f tarz\u0131\u201d haline gelmesi i\u00e7in, Rossana Rossanda\u2019n\u0131n \u015fu farelerin kemirmesine terkedilmi\u015f \u201cel kitab\u0131\u201dn\u0131 beklemek gerekecektir uzun s\u00fcre ama, \u201ctarihi ve \u015fimdiyi\u201d anlatma tarz\u0131, tarihin kendisini bi\u00e7imlendirece\u011fine g\u00f6re, diller i\u00e7inde verilecek her t\u00fcrl\u00fc m\u00fccadelenin, \u201canlat\u0131lan senin hik\u00e2yendir\u201d i\u00e7inde temellenmesi gerekti\u011fi daha \u015fimdiden a\u00e7\u0131kl\u0131k kazan\u0131r. Bilin\u00e7lendirme \u201cteknikleri\u201d ad\u0131 verilen \u015feyin eninde sonunda bir \u201caktarma\u201d i\u015flevi oldu\u011funu, ya da olmas\u0131 gerekti\u011fini \u00f6ng\u00f6rebilmek… \u0130\u015fte De te fabula narratur\u2019un bizim i\u00e7in ne ifade etti\u011fi…<\/p>\n

Lenin\u2019in unutulmu\u015f 1900 y\u0131l\u0131 makalesi sosyalizmin \u201cs\u00f6z eti\u011fini\u201d bildirir. \u201cMay\u0131s G\u00fcn\u00fc, Harkov \u0130\u015f\u00e7ilerinin Anlat\u0131lar\u0131\u201d. Siyasal alan\u0131n \u201cs\u00f6zlerle\u201d \u00f6r\u00fcl\u00fcp \u00f6r\u00fclemeyece\u011fini anlamak i\u00e7in g\u00fcn\u00fcm\u00fcz\u00fcn toplumsal ili\u015fki \u00f6r\u00fcnt\u00fclerine -\u015fu enformasyon toplumu ad\u0131 verilen \u015feyden medyatik bas\u0131n\u00e7lara var\u0131ncaya kadar- bir g\u00f6z atmak yeter.<\/p>\n

\u201cAnlat\u0131lar\u0131n ciddiye al\u0131n\u0131\u015f\u0131\u201d Marksist k\u00fclt\u00fcr\u00fcn i\u00e7ine o kadar sinmi\u015ftir ki, bir s\u00f6yle\u015fisinde Slavoj Zizek\u2019in hat\u0131rlatt\u0131\u011f\u0131 gibi, bug\u00fcn siyasal alandaki \u201ctart\u0131\u015fmalar\u0131n\u201d aya\u011fa d\u00fc\u015f\u00fcrerek rutinle\u015ftirdi\u011fi bir etik anlay\u0131\u015f, en sapk\u0131n ve yozla\u015fm\u0131\u015f reel-sosyalizm formlar\u0131 i\u00e7inde bile korunmaktad\u0131r. Muhalif s\u00f6ylemlerin a\u015f\u0131r\u0131 \u00f6l\u00e7\u00fcde ciddiye al\u0131n\u0131\u015f\u0131 ve bask\u0131c\u0131 kovu\u015fturmalara u\u011fray\u0131\u015f\u0131, g\u00fcn\u00fcm\u00fcz\u00fcn, metalar dilinin hiyerogliflerine terkedilmi\u015f (enformasyon toplumu ve reklamlar ne aktar\u0131yor ki bize?) \u201ckonu\u015fma \u00f6zg\u00fcrl\u00fc\u011f\u00fc\u201d retori\u011finden \u00e7ok farkl\u0131 bir \u201cdil eti\u011fi\u201dnin s\u00f6z konusu oldu\u011funu, s\u00f6zgelimi bir Habermas\u2019a hat\u0131rlatmal\u0131d\u0131r.<\/p>\n

\u00d6yleyse, De te fabula narratur\u2019un bize s\u00f6yleyece\u011fi bir \u015fey daha vard\u0131r: Warensprache\u2019nin, me-talar\u0131n dilinden telaffuz edilmi\u015f anlat\u0131s\u0131n\u0131 (biteviye kapitalizmin konu\u015fmas\u0131) terc\u00fcmesi (Das Kapital\u2019in katmanlar\u0131ndan biri) yeterli de\u011fildir: onun yerine ba\u015fka bir anlat\u0131n\u0131n, yepyeni bir anlam\u0131n konulmas\u0131, k\u0131sacas\u0131 \u201cba\u015fka bir hik\u00e2yenin anlat\u0131lmas\u0131\u201d gerekir. Bu \u201cyeni hik\u00e2yeyi dinlemek\u201d i\u00e7in bir\u00e7ok kula\u011f\u0131n dikilmi\u015f oldu\u011funu biliyoruz. Ama diller kendi kendilerine konu\u015famazlar. Farkl\u0131 hik\u00e2yelerin \u2013neredeyse say\u0131s\u0131zca\u2013 nas\u0131l olanakl\u0131 olduklar\u0131n\u0131 anlam\u0131\u015f olmak pek \u015fa\u015f\u0131rt\u0131c\u0131 gelebilir.<\/p>\n

\u201cDerin hakikat\u201d\u0131n tekli\u011finden ve \u201cbirli\u011fi\u201dnden, ger\u00e7e\u011fi s\u00f6ylemenin (Pravda sosyalizminden Or-man Dili\u2019ne, \u015fu Derevyann\u0131y Yazyyk\u2019a kadar giden \u201creel-sosyalist\u201d bir s\u00fcrecin yaratt\u0131\u011f\u0131 sorunlar\u0131 unutmayal\u0131m) \u201cbilimsel\u201d tarzlar\u0131na var\u0131ncaya kadar, say\u0131s\u0131z perspektifin alt\u0131nda afallamaktan ba\u015fka bir \u015fey yapamayan bir Marksizm imgesini ve tasar\u0131s\u0131n\u0131 art\u0131k a\u015facak olan \u201cfarkl\u0131 anlat\u0131lar\u0131n birli\u011fi\u201ddir. \u0130\u015fte Marx\u2019\u0131n \u201cikinci-s\u00f6z\u00fc\u201dne bu noktadan bir ge\u00e7it bulabiliriz.<\/p>\n

MARX\u2019IN \u0130K\u0130NC\u0130 S\u00d6Z\u00dc<\/p>\n

\u201cBir kul\u00fcbede bir saraydakinden farkl\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcr.\u201d Marx\u2019\u0131n kuram\u0131n\u0131n b\u00fct\u00fcn\u00fcn\u00fcn, ayn\u0131 zamanda onun eserinden t\u00fcretilmeye \u00e7al\u0131\u015f\u0131lan bir \u201cideoloji\u201d kuram\u0131n\u0131n \u00e7\u0131k\u0131\u015f noktas\u0131 olarak kabul edilebilecek bu t\u00fcmce ger\u00e7ek bir \u201cg\u00f6relilik\u201d kuram\u0131n\u0131n da ana form\u00fcl\u00fcd\u00fcr. Leibnizci ve Spinozac\u0131 y\u00f6nleri tart\u0131\u015fma g\u00f6t\u00fcrmez. Buna g\u00f6re, hepimiz tek ve ayn\u0131 d\u00fcnyada ya\u015f\u0131yoruz ve bu d\u00fcnyan\u0131n \u201cbiricikli\u011fi\u201d asla Stirner\u2019in \u201cBiricik\u201di, \u201c\u00f6znelli\u011fin son noktas\u0131\u201d ile kar\u0131\u015ft\u0131r\u0131lmamal\u0131… Marx\u2019\u0131n Stirner ile kavgas\u0131, di\u011fer b\u00fct\u00fcn tart\u0131\u015fma konular\u0131n\u0131n yan\u0131nda, g\u00f6relili\u011fin nas\u0131l kavramsalla\u015ft\u0131r\u0131laca\u011f\u0131, \u00f6znel konumlar\u0131n nas\u0131l tasarlanaca\u011f\u0131 \u00fczerine Marx\u2019\u0131n Leibniz ve \u00f6zellikle Spinoza felsefelerine bor\u00e7lu oldu\u011fu derin bir sezgiyi de bar\u0131nd\u0131ran bu bak\u0131\u015f a\u00e7\u0131s\u0131nda d\u00fc\u011f\u00fcmlenir. Bu bak\u0131\u015f a\u00e7\u0131s\u0131, a\u00e7\u0131k\u00e7a s\u00f6ylemek gerekirse, bak\u0131\u015f a\u00e7\u0131lar\u0131n\u0131n bir kuram\u0131d\u0131r ayn\u0131 zamanda. \u0130deoloji kuram\u0131n\u0131n n\u00fcvelerini i\u00e7inde bar\u0131nd\u0131ran bir kuram. Hepimiz ayn\u0131 kentte ya\u015f\u0131yoruz… Sabah, evimizden yola \u00e7\u0131kt\u0131\u011f\u0131m\u0131zda, herbirimiz farkl\u0131 ama\u00e7larla, farkl\u0131 g\u00fczerg\u00e2hlar\u0131 takip ediyoruz. \u0130deolojinin bilimi g\u00fczerg\u00e2hlar\u0131n ve farkl\u0131 bak\u0131\u015f a\u00e7\u0131lar\u0131n\u0131n bilimidir. Do\u011fal olarak, d\u00fcnyadaki birey say\u0131s\u0131 kadar \u00e7ok say\u0131da bak\u0131\u015f a\u00e7\u0131s\u0131 bulundu\u011fu besbellidir.<\/p>\n

Bu noktada Merleau-Ponty\u2019den bir form\u00fcl\u00fc yard\u0131ma \u00e7a\u011f\u0131rmal\u0131y\u0131z: Hegelcilerin ve Marksizm\u2019in de sorgulamadan pek kolayca kabul ediverdi\u011fi bir \u201ckar\u015f\u0131tlar\u0131n sentezi\u201d diyalekti\u011fi yerine, bir \u201ca\u015f\u0131r\u0131 kar\u015f\u0131tlar\u0131n gerilimi\u201d diyalekti\u011finden s\u00f6z edilebilir mi? Elbette s\u00f6z konusu olan Hegel ve Hegelcili\u011fin \u201c\u00f6znellik\u201d ile \u201cnesnellik\u201d aras\u0131ndaki \u201csentez\u201d d\u00fc\u015f\u00fcncesine kar\u015f\u0131 \u00e7\u0131kmakt\u0131r. Bu kar\u015f\u0131 \u00e7\u0131k\u0131\u015f, \u201csentez\u201din yerine yaln\u0131zca bir \u201cgerilim\u201di koymakla kalmayacak, \u00fcstelik gerilim i\u00e7indeki kar-\u015f\u0131tlar\u0131 \u201ca\u015f\u0131r\u0131\u201d noktalara kadar eri\u015ftirecektir. Bu diyalektik \u201c\u00f6znellik\u201d ile \u201cnesnellik\u201d aras\u0131ndaki nes-nellik de\u011fil, \u201ca\u015f\u0131r\u0131 \u00f6znellik\u201d ile \u201ca\u015f\u0131r\u0131 nesnellik\u201d aras\u0131ndaki gerilimde ifade bulacakt\u0131r. Diyalektik d\u00fc\u015f\u00fcncenin bu yeni trajik tasar\u0131m\u0131n\u0131n g\u00fcn\u00fcm\u00fcz\u00fcn toplumlar\u0131nda olup bitenlerle daha yak\u0131n bir kavramsal ili\u015fki kurabilece\u011fini kabul edebiliyorum. B\u00f6ylece, bir \u201ckar\u015f\u0131tlar\u0131n birli\u011fi\u201d \u00f6\u011fretisinin a\u00e7\u0131klayamad\u0131\u011f\u0131 yeni \u201canlamlar\u201d \u2013s\u00f6zgelimi s\u0131n\u0131f m\u00fccadelelerinin ta\u015f\u0131yaca\u011f\u0131 \u00e7o\u011ful anlamlar, dolay\u0131s\u0131yla \u201cperspektifler\u201d\u2013 g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kabilirler.<\/p>\n

Sorunun t\u00fcm\u00fc, \u00f6nce bir \u201cdil\u201d (bir \u00f6nceki s\u00f6ze, de te fabula narratur\u2019a bak\u0131n\u0131z), ard\u0131ndan da bir \u201cideoloji\u201d sorusuna indirgenebilir. Hik\u00e2yelerini anlat diye herkesin davet edilmesi, ancak anlatacak bir \u015feyleri olanlar\u0131n anlatabileceklerini g\u00f6zlerden niye saklas\u0131n? Sosyalizmin bir ideolojisi vard\u0131r. Ama sosyalizm bir \u201cideoloji\u201d de\u011fildir.<\/p>\n

Marx\u2019\u0131n bir \u201cideoloji\u201d kuram\u0131na sahip olup olmad\u0131\u011f\u0131, s\u00f6zgelimi Alman \u0130deolojisi\u2019nden ya da Kapital\u2019de tart\u0131\u015f\u0131lan \u201cmetalar feti\u015fizmi\u201dnden bir \u201cideoloji kuram\u0131\u201d t\u00fcretilip t\u00fcretilemeyece\u011fi, y\u0131llar boyu tart\u0131\u015f\u0131l\u0131rken, burada kulland\u0131\u011f\u0131m\u0131z anlam\u0131yla \u201cperspektif\u201din bir t\u00fcr \u201cyanl\u0131\u015f bilin\u00e7lenme\u201d ile, k\u0131sacas\u0131 bir \u201c\u00fcstyap\u0131 kurumu\u201d olarak ideolojiyle \u00f6zde\u015fle\u015ftirilmesi hatas\u0131 direncini s\u00fcrd\u00fcrebildi. Althusser\u2019in bile s\u00f6z konusu \u201chata\u201dy\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fc s\u00f6ylenebiliyor. \u201cBir kul\u00fcbede bir saraydakinden farkl\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcr\u201d, a\u00e7\u0131k\u00e7as\u0131, bize ideolojiler \u00fczerine de\u011fil, \u201cd\u00fc\u015f\u00fcnceler\u201d \u00fczerine bir \u015fey s\u00f6ylemiyor mu?<\/p>\n

Ama h\u00e2l\u00e2, soruna biraz daha derinden bakacak yerimiz var. Bir kul\u00fcbede bir saraydakinden farkl\u0131 d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fc o kadar yak\u0131c\u0131 ve ka\u00e7\u0131n\u0131lmaz bir ger\u00e7ektir ki, oradan t\u00fcretilecek bir \u201cMarksist ideoloji kuram\u0131\u201dn\u0131n \u015fimdiye kadar t\u00fcretilenlerden \u00e7ok farkl\u0131 olaca\u011f\u0131 hemen ortaya \u00e7\u0131kar. Marx, a\u00e7\u0131k\u00e7as\u0131, \u015funu da s\u00f6ylemek istemiyor muydu? Bir kul\u00fcbede ve bir sarayda, ya da d\u00fcnyan\u0131n ba\u015fka bir yerinde (Marksizm\u2019in co\u011frafya notu, Avrupa\u2019dan \u00c7in\u2019e ve Latin Amerika\u2019ya var\u0131ncaya dek, iyidir) her zaman farkl\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcr, evet. Ama ayn\u0131 d\u00fc\u015f\u00fcn\u00fclseydi, bu \u201cideoloji\u201dden ba\u015fkas\u0131 olmazd\u0131.<\/p>\n

V\u00fclger iktisat\u00e7\u0131lar\u0131n \u015fu \u201crasyonel iktisad\u00ee \u00f6zne\u201d varsay\u0131mlar\u0131yla dalga ge\u00e7erken Marx, acaba ka-pitalist toplumun pek fark edilmeyen bir haritas\u0131n\u0131 m\u0131 g\u00f6z\u00f6n\u00fcnde bulunduruyordu? Bu haritada onun \u201cbask\u0131n ideoloji\u201d ad\u0131yla neredeyse vaftiz edebildi\u011fi \u015feyin asl\u0131nda, sonralar\u0131 s\u00f6zgelimi bir Roland Barthes\u2019\u0131n fark edece\u011fi gibi, \u201cbelli bir anda m\u00fcmk\u00fcn tek ideoloji\u201d oldu\u011fu ger\u00e7e\u011fi okunuyor. Geriye, Althusser\u2019in \u201ccelbetme\u201d (interpellation) mefhumuyla \u201cdile\u201d yeniden ba\u011flan\u0131\u015ftan ba\u015fka bir \u015fey kalm\u0131yor b\u00f6ylece.<\/p>\n

\u015eimdi, bu yolda ilerleyerek, ideoloji teriminden ve davet etti\u011fi terminolojiden uzakla\u015fma \u015fans\u0131n\u0131 tepmeyelim: Marx, ger\u00e7ekten, yukar\u0131daki s\u00f6zde, \u201cideolojiden\u201d de\u011fil, \u201cd\u00fc\u015f\u00fcnmekten\u201d s\u00f6z ediyor. Spinoza\u2019y\u0131 hat\u0131rlarsak, d\u00fc\u015f\u00fcnceler ve tan\u0131mlamalar, hi\u00e7bir zaman \u201cdo\u011fru\u201d ile \u201cyanl\u0131\u015f\u201d\u0131n k\u0131staslar\u0131na uymazlar: \u00c7\u00fcnk\u00fc, veritas, index sui et falsi (Do\u011fru, kendinin ve yanl\u0131\u015f\u0131n i\u015faretidir). Elimizde, \u201cyanl\u0131\u015f\u201d\u0131n, \u201cdo\u011fru\u201ddan ba\u015fka hi\u00e7bir k\u0131stas\u0131 bulunmad\u0131\u011f\u0131 ger\u00e7e\u011fi pek \u00e7ok ki\u015fiyi umutsuzlu\u011fa d\u00fc\u015f\u00fcrebilir. Ama bu b\u00f6yle. Spinoza\u2019n\u0131n d\u00fc\u015f\u00fcncesinin derinliklerinde beliren ba\u015fka bir katman devreye sokulmad\u0131k\u00e7a, y\u00fcreklerin ferahlamas\u0131 olanaks\u0131z olurdu. Bu, Kartezyen \u00d6zne\u2019nin, d\u00fc\u015f\u00fcncenin \u00f6znesi olarak art\u0131k varsay\u0131lmad\u0131\u011f\u0131n\u0131n hat\u0131rlat\u0131lmas\u0131d\u0131r. Kartezyen \u00d6zne\u2019nin, Cogito\u2019nun, sarayl\u0131 bir n\u00fcfusun temsilcisi oldu\u011fu tarihsel bir olgudur. \u2013 Descartes ve daha sonraki t\u00fcm resm\u00ee \u201cDevlet filozoflar\u0131\u201d tam ya da yar\u0131 yar\u0131ya sarayl\u0131d\u0131rlar. Ger\u00e7ek insanlar ise, ger\u00e7ekten d\u00fc\u015f\u00fcn\u00fcrler: Yani kendi \u00e7a\u011flar\u0131n\u0131n ko\u015fullar\u0131na, kendi tarihsel ve mek\u00e2nsal ko\u015fullar\u0131nda, kendi gelenek ve ya\u015fam ko\u015fullar\u0131n\u0131n \u00f6rd\u00fc\u011f\u00fc d\u00fc\u015f\u00fcnceler zincirine ba\u011fl\u0131 olarak.<\/p>\n

\u0130deoloji (Spinoza\u2019n\u0131n \u201cimaginatio\u201dsu, \u00fc\u00e7\u00fcnc\u00fc dereceden bilgisi dersek. Althusser de bunu onaylam\u0131\u015ft\u0131, a\u015f\u0131r\u0131ya ka\u00e7m\u0131\u015f olmay\u0131z), bir kul\u00fcbedekinin bir saraydaki gibi d\u00fc\u015f\u00fcnmeye ba\u015flamas\u0131d\u0131r. R\u00fcya, ba\u015fkas\u0131na kapt\u0131r\u0131lm\u0131\u015ft\u0131r art\u0131k. Yanl\u0131\u015f bir bilgi (idea) yoktur. Imaginatio, eksik, \u00f6rselenmi\u015f insan\u0131n ola\u011fan bilgisinden ba\u015fka bir \u015fey de\u011fildir \u2013 bir t\u00fcr \u201czorunlu yan\u0131lsama\u201d. Tarih boyunca dinlerin, felsefelerin, d\u00fcnya g\u00f6r\u00fc\u015flerinin \u201cimaginatio\u201d i\u00e7inde kalmak zorunda olduklar\u0131, daha do\u011frusu, \u201cimaginatio\u201dyu bir katman olarak bar\u0131nd\u0131rd\u0131klar\u0131 ger\u00e7e\u011fi, bu y\u00fczden, olgusal olmaktan geri kalmaz.<\/p>\n

\u00d6yleyse, perspektifin \u201cdo\u011fru\u201d oldu\u011funu s\u00f6ylemek bir truizmden ba\u015fka bir \u015fey de\u011fildir. Perspektifi edinmenin hi\u00e7 de kolay bir \u015fey olmad\u0131\u011f\u0131, bizzat Spinoza\u2019n\u0131n o zor felsefesinin d\u0131\u015fa vurdu\u011fu bir hakikattir oysa. \u015eimdi bu hakikatin ilk an\u0131na, bize ka\u00e7\u0131n\u0131lmaz \u015fekilde kabul ettirdi\u011fi bir t\u00fcr \u201cg\u00f6relilik d\u00fc\u015f\u00fcncesine\u201d sahip \u00e7\u0131kal\u0131m.<\/p>\n

Bu g\u00f6relilik, Marx\u2019\u0131n ba\u015fka y\u00f6nlerinden ele\u015ftirmekten hi\u00e7 geri kalmad\u0131\u011f\u0131 bir \u201crasyonalizm\u201d form\u00fclasyonu i\u00e7indedir ve Spinoza\u2019da, daha da belirgin bi\u00e7imiyle Leibniz\u2019de ifade bulur: G\u00f6relilik, bir \u00f6zneye g\u00f6re de\u011fil, \u00f6zne, g\u00f6reli konumlara ve perspektife g\u00f6redir. Ba\u015fka bir deyi\u015fle, insan, perspektiflere ve bak\u0131\u015f a\u00e7\u0131lar\u0131na yerle\u015fti\u011fi anlarda belli bir d\u00fcnya alg\u0131s\u0131na, d\u00fc\u015f\u00fcnceye bu hakikatin \u00e7er\u00e7evesine sahip olur.<\/p>\n

B\u00f6ylece, i\u00e7inde bir taraftan iradecili\u011fin, \u00f6te taraftan da \u201cbask\u0131c\u0131 bir hakikat\u201d d\u00fc\u015f\u00fcncesinin ortadan kald\u0131r\u0131laca\u011f\u0131 ikinci bir ana ge\u00e7ebiliriz. Marksist ideoloji kuram\u0131, var oldu\u011fu d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fc \u00f6l\u00e7ekte, d\u00fc\u015f\u00fcncenin ko\u015fullara sahip oldu\u011fu ve bu ko\u015fullar\u0131n \u201cmaddeci\u201d bir tespitinin, yepyeni bir \u201cmadde\u201d anlay\u0131\u015f\u0131na gereksinim duyurdu\u011funu anlatmaktad\u0131r. Bu \u201cperspektif\u201d olarak, \u201cyol\u201d ya da \u201cg\u00fczerg\u00e2h\u201d olarak maddedir. Marksizm bu noktada \u201cfilosofi\u201dden \u201chilosofi\u201dye, zaman ve mek\u00e2n\u0131n belli bir haritaland\u0131r\u0131lmas\u0131na ge\u00e7mektedir.<\/p>\n

Marx\u2019\u0131n d\u00fc\u015f\u00fcncesi i\u015fte bu y\u00fczden, \u00f6nce Gen\u00e7 Hegelcilerle, Proudhon\u2019la, sonralar\u0131 Bakunin\u2019le giri\u015fti\u011fi pek ac\u0131mas\u0131z tart\u0131\u015fmalara kar\u015f\u0131n, \u00f6nce s\u0131n\u0131flar\u0131n belli bir perspektifler \u00e7o\u011fullu\u011funa yer-le\u015fmi\u015f, hatt\u00e2 kitleler halinde savrulu\u015fa kendini b\u0131rakm\u0131\u015f bir bireyler y\u0131\u011f\u0131n\u0131 oldu\u011funu tan\u0131madan ge\u00e7emez. \u0130\u015fte Marx\u2019ta bile Stirner gibi birisine y\u00f6nelik bir olumlama \u2013bir taraftan yaln\u0131zca birey-lerin (ama perspektiflerden olu\u015fan \u00e7o\u011ful bireylerin) \u00f6te tarafta ise Devlet\u2019in varl\u0131\u011f\u0131n\u0131n onaylan\u0131-\u015f\u0131… Ac\u0131 verici olan, Marksist praksis\u2019in Marx\u2019\u0131n eserinin dayatt\u0131\u011f\u0131 bu yeni \u00e7o\u011fulculuk anlay\u0131\u015f\u0131n\u0131n \u00fczerinden atlam\u0131\u015f olmas\u0131 ve ancak g\u00fcn\u00fcm\u00fcz\u00fcn \u201cradikal\u201d hareketleriyle kar\u015f\u0131la\u015ft\u0131\u011f\u0131 andan itiba-ren kendi me\u015fr\u00fbiyetini de sorgulamaya giri\u015fmesi de\u011fil mi?<\/p>\n

\u0130\u015fte bu noktada, bir paradoks gibi g\u00f6r\u00fcnen \u00fc\u00e7\u00fcnc\u00fc s\u00f6ze ge\u00e7iyoruz. Bir zamanlar Spinoza\u2019n\u0131n, bu ilk \u201claik\u201d d\u00fc\u015f\u00fcn\u00fcr\u00fcn rasyonalizminin bile tan\u0131d\u0131\u011f\u0131 bir me\u015fr\u00fbiyetin, \u201cnas\u0131l bir dinin\u201d me\u015fr\u00fb kabul edilebilece\u011finin yeni bir tart\u0131\u015fmas\u0131n\u0131 y\u00fcr\u00fctmek gerekiyor. \u00d6zellikle \u201cdinlerin\u201d ve \u201cpartik\u00fclarizmlerin\u201d at oynatt\u0131\u011f\u0131 g\u00fcn\u00fcm\u00fczde…<\/p>\n

MARX\u2019IN \u00dc\u00c7\u00dcNC\u00dc S\u00d6Z\u00dc<\/p>\n

Dinin bir afyon oldu\u011fu s\u00f6zlerinin hemen alt\u0131nda, onun \u201cruhsuz bir d\u00fcnyan\u0131n ruhu\u201d oldu\u011fu yaz\u0131l\u0131yor. Bir \u00e7eli\u015fki olarak sunulabilecek bu sekans, farkl\u0131 vurgulama al\u0131\u015fkanl\u0131klar\u0131n\u0131 da tatmin ederek (ne de olsa Marx, herkesin, en \u00e7ok al\u0131nt\u0131lad\u0131\u011f\u0131 yazarlardan biridir), Marx\u2019\u0131n ve genel olarak 19. y\u00fczy\u0131l Avrupa sosyalist k\u00fclt\u00fcr\u00fcn\u00fcn hi\u00e7bir an cebelle\u015fmekten geri durmad\u0131\u011f\u0131 dinin modern paradoksunu ve hakikatla ili\u015fkinin yepyeni bir tan\u0131m\u0131n\u0131 davet ediyor. Marx\u2019\u0131n ilk s\u00f6z\u00fcne ili\u015fkin olarak s\u00f6ylendi\u011fi gibi, \u201chakikatin mutlakl\u0131\u011f\u0131na reddiye\u201d, Marx\u2019\u0131n Hegel\u2019e her \u00e7\u0131k\u0131\u015fmas\u0131nda yapt\u0131\u011f\u0131 yar\u0131-ironik aforizmay\u0131 bu kez din konusunda telaffuz edilmi\u015f buluyoruz.<\/p>\n

Nedir bu s\u00f6z\u00fcn anlatt\u0131\u011f\u0131? Modern insan, \u201chakikatin\u201d k\u00f6lesi olmaktan \u00e7ok (Stoac\u0131 aray\u0131\u015flar art\u0131k g\u00fc\u00e7s\u00fczd\u00fcr), \u201chakikatin yap\u0131s\u0131\u201dn\u0131n k\u00f6lesidir. Ve \u201cyap\u0131\u201d, her zaman i\u00e7in, \u201cbo\u015f b\u0131rak\u0131labilir\u201d. S\u00f6zge-limi modern edebiyat kendine g\u00fczerg\u00e2h olarak dil ile oynamay\u0131 se\u00e7tiyse, bunun nedeni, dilin hakikatini (ayr\u0131ca dilin anlatt\u0131\u011f\u0131 hakikati) ke\u015ffetmekten, dil ile hakikat aras\u0131nda bir ba\u011flant\u0131 kurmaya \u00e7al\u0131\u015fmaktan \u00e7ok, dilin anlatt\u0131\u011f\u0131n\u0131n hakikatin asla kendisi olmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesinin arka planda belirmi\u015f olmas\u0131d\u0131r. Kafka \u00f6n\u00fcm\u00fcze hep \u201cyap\u0131lar\u201d ve \u201cyap\u0131 ili\u015fkileri\u201d sunmuyor mu? Onun eseri, ger\u00e7ekten, yap\u0131lar aras\u0131nda bir gezintidir: B\u00fcrokratik bir makina olarak aile i\u00e7i ili\u015fkiler… Ama bunlar ayn\u0131 zamanda modern d\u00fcnyan\u0131n su\u00e7luluk, pi\u015fmanl\u0131k, ceza, par\u00e7alanma, sarar\u0131p solma ve Spaltung (par\u00e7alanma, yar\u0131lma) formlar\u0131n\u0131n dile getirilmesi i\u00e7in birer ara\u00e7t\u0131rlar. Baz\u0131 yazarlarca 20. y\u00fczy\u0131l modern edebiyat\u0131n\u0131n ilk temsilcisi olarak kabul edilen Edgar Allan Poe, modern zihin ile arkaik zihin aras\u0131ndaki yap\u0131 fark\u0131n\u0131, bunun yan\u0131nda da modern d\u00fcnyan\u0131n muazzam ak\u0131\u015fkanl\u0131\u011f\u0131 ve ivmesi kar\u015f\u0131s\u0131nda al\u0131nabilecek tav\u0131rlar\u0131n yap\u0131s\u0131n\u0131 dile getirmiyor muydu: \u0130vmeye kar\u015f\u0131 durup bekleyerek, Maelstr\u00f6m\u2019e d\u00fc\u015f\u00fc\u015f esnas\u0131nda, basit\u00e7e dire\u011fe sar\u0131larak yok olan karde\u015finin kaderini payla\u015fmaktan kurtulan Norve\u00e7li bal\u0131k\u00e7\u0131n\u0131n anlat\u0131s\u0131…<\/p>\n

\u015eimdi, \u201cruh\u201dun bir yap\u0131 oldu\u011funu g\u00f6sterecek olan tart\u0131\u015fmam\u0131za ge\u00e7ebiliriz. 19. y\u00fczy\u0131l, bug\u00fcnk\u00fc bi\u00e7imiyle \u201csolculu\u011fun\u201d bir k\u00fclt\u00fcr olarak do\u011fdu\u011fu ve geli\u015fti\u011fi \u00e7a\u011fd\u0131r. B\u00fcy\u00fck \u00f6l\u00e7\u00fcde Avrupa\u2019ya \u00f6zg\u00fcd\u00fcr ve a\u00e7\u0131k \u201cevrensellik\u201d ama\u00e7lar\u0131n\u0131 i\u00e7inde ta\u015f\u0131maktad\u0131r. Dinsel temelleri t\u00fcm\u00fcyle bir yana b\u0131rakmam\u0131\u015f, Avrupa-H\u0131ristiyan uygarl\u0131\u011f\u0131nda varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcren dinsel s\u00f6ylemlerden \u2013en az\u0131ndan \u201csa\u011fc\u0131\u201d ya da \u201ctutucu\u201d ad\u0131 verilen s\u00f6ylemler kadar\u2013 pek uzaklarda kalmam\u0131\u015ft\u0131r. Bunu yaln\u0131zca \u201csiyasal aktivizm\u201din dar alan\u0131 \u00e7er\u00e7evesinde s\u0131n\u0131rl\u0131yor de\u011filim.<\/p>\n

A\u00e7\u0131k\u00e7a \u201cateist\u201d oldu\u011funu bildiren bir s\u00f6ylemin daha geni\u015f bir perspektiften bak\u0131ld\u0131\u011f\u0131nda, d\u00f6neminin t\u00fcm k\u00fclt\u00fcrel, toplumsal ve ideolojik \u00e7alkant\u0131lar\u0131n\u0131n i\u00e7inden ge\u00e7ti\u011fi, dinsel s\u00f6ylemler alan\u0131 taraf\u0131ndan katedilebildi\u011fi vb. kolayca anla\u015f\u0131labilir ve burada ele almaya \u00e7al\u0131\u015fmayaca\u011f\u0131m y\u00f6ntemlerle \u00e7\u00f6z\u00fcmleme konusu haline getirilebilir. Ancak 19. y\u00fczy\u0131l k\u00fclt\u00fcr\u00fc bir \u201ckurumla\u015ft\u0131rma\u201d gelene\u011fini kendi \u00e7a\u011f\u0131n\u0131n gereksinimleri uyar\u0131nca devralm\u0131\u015f g\u00f6r\u00fcnmektedir: Burjuva kamu alan\u0131n\u0131 delik de\u015fik etmeyi bir an olsun b\u0131rakmayan devrimler ya da s\u00fcrekli olarak hissedilen devrimci sars\u0131nt\u0131lar. Avrupa\u2019n\u0131n s\u0131n\u0131rlar\u0131n\u0131 bug\u00fcne dek bi\u00e7imlendiren payla\u015f\u0131m sava\u015flar\u0131 (bunlar bug\u00fcn Yugoslavya \u00f6rne\u011finin g\u00f6sterdi\u011fi gibi Avrupa\u2019n\u0131n g\u00f6be\u011finde cereyan etmekteydiler) ve \u201cvah\u015fi kapitalizm\u201d ile atba\u015f\u0131 giden bir Sanayi Devrimi\u2019nin iddialar\u0131… B\u00fct\u00fcn bunlar bir k\u00fclt\u00fcr\u00fcn kendini olu\u015fturmak, ayakta tutmak u\u011fruna \u201ckurumla\u015fma\u201d, bir gelene\u011fe ba\u011flanma ve d\u00fcnya \u00fczerinde yer tutma i\u00e7in ortaya koymak zorunda kalaca\u011f\u0131 m\u00fccadelenin de g\u00f6z\u00f6n\u00fcnde tutulmas\u0131n\u0131 zorunlu k\u0131lmaktad\u0131r. B\u00f6ylece 19. y\u00fczy\u0131l Avrupa k\u00fclt\u00fcr\u00fc her \u015feyden \u00f6nce iki temati\u011fin olu\u015fturdu\u011fu bir kutupla\u015fman\u0131n i\u00e7inde kurulmu\u015f gibidir. \u201cKurumla\u015fma\u201d ile \u201chareket\u201d aras\u0131nda…<\/p>\n

Bahsetti\u011fimiz kurumla\u015fma temati\u011fi dolay\u0131s\u0131yla yaln\u0131zca bug\u00fcn, art\u0131k gelenek haline gelmi\u015f solcu s\u00f6ylemin de\u011fil, t\u00fcm bir 19. y\u00fczy\u0131l k\u00fclt\u00fcr\u00fcn\u00fcn bir sorunundan, daha do\u011frusu bir hastal\u0131\u011f\u0131ndan s\u00f6z edilebilir. Aile, sivil toplum, monden kul\u00fcpler, bask\u0131 gruplar\u0131, sosyalist ya da sosyalist olmayan sendika ve partiler, i\u015f\u00e7i birlikleri, korporasyonlar, temsil\u00ee meclisler, galeriler \u00e7evresinde kurulan sanat ak\u0131mlar\u0131 ve sanat\u00e7\u0131 gruplar\u0131 \u2013 k\u0131sacas\u0131 19. y\u00fczy\u0131l\u0131n genel bir portresini g\u00f6zlerimizin \u00f6n\u00fcnde uyand\u0131rmaya yetecek olu\u015fumlar, Kom\u00fcnist Manifesto\u2019nun o yo\u011fun edebi etkiler ta\u015f\u0131yan dilinde \u201cburjuva toplumu\u201dnun hem gururu, hem de korkular\u0131 olan toplumsal kurumlar Bat\u0131 uygarl\u0131\u011f\u0131 i\u00e7inde rahatl\u0131kla \u201csiyasal\u201d sorunlar haline gelebilmi\u015flerdir. Sol retori\u011fin bu uygarl\u0131k i\u00e7inde oynad\u0131\u011f\u0131 asl\u00ee ama k\u0131s\u0131tl\u0131 bir rolden s\u00f6z edilebilir bu noktada: Kurumlar\u0131 bir \u201chareket\u201d haline d\u00f6n\u00fc\u015ft\u00fcr\u00fcrken, hareketleri \u201ckurumla\u015ft\u0131rmak\u201d. Marx\u2019\u0131n, tart\u0131\u015f\u0131lmas\u0131na h\u00e2l\u00e2 ara verilmeden devam edilmesi gereken iki \u00f6nemli kitab\u0131, Louis Bonaparte\u2019\u0131n 18 Brumaire\u2019i ile Fransa\u2019da S\u0131n\u0131f M\u00fccadeleleri, bu karma\u015f\u0131k s\u00fcreci b\u00fcy\u00fck bir a\u00e7\u0131kl\u0131kla g\u00f6zlerimiz \u00f6n\u00fcne seriyor.<\/p>\n

Kurum ile hareket aras\u0131ndaki al\u0131\u015fveri\u015f ve gerilim, Saussure\u2019den bu yana dile de uygulanabildi\u011fi \u00f6l\u00e7\u00fcde, solcu s\u00f6yleme ili\u015fkin de\u011finilerde uygulanabilecek bir \u00e7er\u00e7eveyi sunabilir. Dilin ba\u015fl\u0131ba\u015f\u0131na bir kurum oldu\u011fu, ancak dola\u015f\u0131ma giren bireysel ya da kollektif \u201cs\u00f6z\u201d\u00fcn bir hareket oldu\u011fu, bu ikisi aras\u0131nda yo\u011fun ve ak\u0131\u015fkan bir karma\u015f\u0131k ili\u015fkiler d\u00fcnyas\u0131n\u0131n belirdi\u011fi s\u00f6ylenebilir. E\u011fer 19. y\u00fczy\u0131l\u0131n ya da Bol\u015fevizmin siyasal ve ideolojik s\u00f6ylemleriyle, Merleau-Ponty\u2019nin deyi\u015fiyle bir \u201cPravda sosyalizmi\u201dnin \u201corman dili\u201dni ayn\u0131 s\u00f6ylem olu\u015fumunun i\u00e7eri\u011fi olarak de\u011ferlendirecek kadar saf de\u011filsek, bu ili\u015fkilerin karma\u015f\u0131kl\u0131\u011f\u0131n\u0131 bir kez daha teslim ederek i\u015fe ba\u015flamal\u0131y\u0131z.<\/p>\n

Marksizm\u2019in \u201ckurumsal\u201d bir i\u00e7eri\u011fe de sahip oldu\u011fu, bu a\u00e7\u0131dan 19. y\u00fczy\u0131l i\u00e7inde \u201csuda bal\u0131k\u201d oldu\u011fu do\u011fru elbette. \u00dcstelik \u201creel sosyalizmin\u201d \u00e7o\u011fu zaman sunmaktan geri kalmad\u0131\u011f\u0131, herbiri kendi erdemini kendi i\u00e7inde ta\u015f\u0131yan Kafkaesk yap\u0131lardan da uzun uzad\u0131ya bahsedebilir, Marx\u2019\u0131n d\u00fc\u015f\u00fcncesinden d\u0131\u015flamaya kalk\u0131\u015fabiliriz. Din ise, eninde sonunda kurumlara, geleneklere vb. ba\u011flanmadan ba\u015fka bir \u015fey olabilir mi? Marx\u2019\u0131n \u00e7\u00f6z\u00fcmlemelerinin \u201chakikati\u201dnde, pre-kapitalist \u00fcretim tarzlar\u0131nda, eme\u011fin \u00f6rg\u00fctleni\u015finin esas olarak dinsel bir karaktere sahip oldu\u011fu da bulunur (compagnonnage\u2019lardan modern sendikalara aktar\u0131lan hi\u00e7bir \u015fey yok mu?). Elimizde, Marx\u2019\u0131n, sonralar\u0131 Ernst Bloch\u2019un \u201cumut ilkesi\u201dnde, Prinzip Hoffnung\u2019da hat\u0131rlataca\u011f\u0131 gibi, \u00fctopyac\u0131 sosyalistlere y\u00f6neltti\u011fi ele\u015ftirinin temellendi\u011fi bir nokta daha bulunuyor: \u00dctopyac\u0131lar, dinsel bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne sahip olduklar\u0131 i\u00e7in de\u011fil, k\u0131sacas\u0131 \u201c\u00fctopyac\u0131\u201d olduklar\u0131 i\u00e7in de\u011fil, diyelim, \u201cadam gibi\u201d \u00fctopyac\u0131 olmad\u0131klar\u0131 i\u00e7in Marx\u2019\u0131n \u015fim\u015feklerini \u00e7ekerler \u00fczerlerine.<\/p>\n

\u00d6yleyse, g\u00fcn\u00fcm\u00fcz\u00fcn Marksizm\u2019inin yeniden ke\u015ffetmekte pek ge\u00e7 kald\u0131\u011f\u0131 bir \u201c\u00fctopya\u201d d\u00fc\u015f\u00fcncesi, ruhsuz bir d\u00fcnyaya ruh olabilir ancak. Buna, ony\u0131llard\u0131r b\u00fcy\u00fck bir ikiy\u00fczl\u00fcl\u00fck i\u00e7inde, Marksizm\u2019in eninde sonunda bir \u201cdinden ibaret oldu\u011funu\u201d terenn\u00fcm eden burjuva d\u00fc\u015f\u00fcncesinin b\u00fct\u00fcn varsay\u0131mlar\u0131n\u0131n \u00e7\u00fcr\u00fct\u00fclebilece\u011fi bir d\u00fczlemi de ekleyebiliriz. Ancak, Bloch\u2019un, Benjamin\u2019in ve Horkheimer\u2019in g\u00f6sterdikleri gibi, bu \u00fctopyan\u0131n dinselli\u011fin ve tinselli\u011fin tan\u0131nabildi\u011fi tek bir damar halinde bulunabilece\u011fini eklemek gerekiyor. Marksizm\u2019in bunal\u0131m\u0131 ad\u0131 verilen \u015fey, \u00fctopyan\u0131n (ama nas\u0131l bir \u00fctopyan\u0131n?) yitirili\u015fi, r\u00fcyalar\u0131 g\u00f6rmenin ba\u015fkalar\u0131na (g\u00fcn\u00fcm\u00fczde isterseniz modern d\u00fcnyan\u0131n bilin\u00e7 manip\u00fclasyonu ara\u00e7lar\u0131na diyebilirsiniz) b\u0131rak\u0131l\u0131\u015f\u0131d\u0131r. \u00dctopya d\u00fc\u015f\u00fcncesi yaln\u0131zca Marx-\u00f6ncesi bir haz\u0131rl\u0131k safhas\u0131 de\u011fildir. Geleceklere ve kom\u015fuluk zaruretlerine ba\u011flanan bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc de de\u011fildir. Burjuva k\u00fclt\u00fcr\u00fcnde \u00fctopyay\u0131 sakatlayan temel bir \u00f6zellik, \u201cbask\u0131n ideolojisi\u201d ile, kitleleri evin rahatl\u0131\u011f\u0131na Frans\u0131z entellekt\u00fcellerinin generation cocon ad\u0131n\u0131 verdikleri rahatl\u0131k ve refah de\u011ferlerine teslim eden, k\u0131sacas\u0131 \u201cgelece\u011fin d\u00fcnyas\u0131n\u0131\u201d terk eden mant\u0131\u011f\u0131d\u0131r. Horkheimer, biraz farkl\u0131 bir tonda, arkada\u015f\u0131 Benjamin\u2019in Angelus Novus\u2019unu yans\u0131layarak, \u201ctarihsel maddecinin\u201d y\u00fcrek buruklu\u011funu ve \u201ck\u00f6t\u00fcmserli\u011fini\u201d anlat\u0131r: Ondaki k\u00f6t\u00fcmserlik, burjuva ideolojilerindeki gibi, \u201cgelece\u011fe ili\u015fkin\u201d de\u011fil, ge\u00e7mi\u015fteki sefalete, \u015fiddete ve felaketlere ancak seyirci kalabilmek y\u00fcz\u00fcndendir.<\/p>\n

Marx, Comte\u2019un aksine, bir \u201cdin\u201d \u00f6nermiyordu. \u00d6nerdi\u011fi belli bir \u00fctopya, gelecekte akla uydurulmu\u015f bir zeka \u00fcr\u00fcn\u00fc de de\u011fildi. Eseri bunu her vesileyle tekrarlad\u0131\u011f\u0131na g\u00f6re, Marx\u2019\u0131n d\u00fc\u015f\u00fcncesindeki \u201c\u00fctopyac\u0131 damar\u201d\u0131 yeniden yakalamak u\u011fruna, bir t\u00fcr \u201cMarx \u00f6ncesine geri d\u00f6n\u00fc\u015f\u201de ihtiya\u00e7 duyulmayaca\u011f\u0131 a\u00e7\u0131kt\u0131r. Sorunlar h\u00e2l\u00e2 bizi bekledi\u011fine ve gelecek, her zaman \u201cgelecek\u201d oldu\u011funa g\u00f6re, yine Kapital\u2019in \u00f6ns\u00f6z\u00fcnden bir Latinizm ile bitirelim: Hic Rhodus, hic salla!.. (\u0130\u015fte Rodos haydi atla)<\/p>\n

(*) Basmakal\u0131p\u00e7\u0131l\u0131k; herkese mal\u00fbm ger\u00e7ekleri hikmetmi\u015f gibi s\u00f6yleme. E.N.<\/p>\n","protected":false},"excerpt":{"rendered":"

De te fabula narratur, senin hik\u00e2yeni anlat\u0131yorlar. Bir k\u00f6yl\u00fc kul\u00fcbesinde bir saraydakinden farkl\u0131 d\u00fc\u015f\u00fcn\u00fcl\u00fcr. Din… ruhsuz bir d\u00fcnyan\u0131n ruhu… MARX\u2019IN B\u0130R\u0130NC\u0130 S\u00d6Z\u00dc De te fabula narratur, senin hik\u00e2yeni anlat\u0131yorlar… Alman i\u015f\u00e7ilerine \u0130ngiltere\u2019de kapitalizmin geli\u015fme s\u00fcrecinin kanl\u0131 canl\u0131 bir anlat\u0131s\u0131n\u0131 haber veren bu Latinizm, Marx\u2019\u0131n ele alaca\u011f\u0131m\u0131z birinci s\u00f6z\u00fc… \u201cAma e\u011fer Alman okur, \u0130ngiliz sanayi ve […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[178],"tags":[],"class_list":{"0":"post-3804","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-marksizm"},"yoast_head":"\nMarx'\u0131n Bir \u00c7ift S\u00f6z\u00fc Var | Ulus Baker - 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\/2010\/01\/08\/marxin-bir-cift-sozu-var-ulus-baker\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Marx'\u0131n Bir \u00c7ift S\u00f6z\u00fc Var | Ulus Baker\" \/>\n<meta property=\"og:description\" content=\"De te fabula narratur, senin hik\u00e2yeni anlat\u0131yorlar. 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