{"id":386,"date":"2009-03-10T19:06:08","date_gmt":"2009-03-10T16:06:08","guid":{"rendered":"http:\/\/localhost\/wordpress\/2009\/03\/10\/marksist-butunsellikin-sorgulanmasi-acisindan-akil-ideoloji-ve-bilim\/"},"modified":"2009-03-10T19:06:08","modified_gmt":"2009-03-10T16:06:08","slug":"marksist-butunsellikin-sorgulanmasi-acisindan-akil-ideoloji-ve-bilim","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2009\/03\/10\/marksist-butunsellikin-sorgulanmasi-acisindan-akil-ideoloji-ve-bilim\/","title":{"rendered":"Marksist b\u00fct\u00fcnsellik’in sorgulanmas\u0131 a\u00e7\u0131s\u0131ndan ak\u0131l, ideoloji ve bilim"},"content":{"rendered":"

\"\"Burada, belirtilen noktalara ili\u015fkin eksiklikler, belirsizlikler ve geli\u015ftirilmeye duyulan ihtiya\u00e7 g\u00f6z \u00f6n\u00fcnde bulundurularak, k\u0131saca, modernizmin felsefi ilkelerine ba\u011fl\u0131l\u0131\u011f\u0131 a\u00e7\u0131s\u0131ndan \u201cMarksist B\u00fct\u00fcnsellik\u201din \u00e7ok genel bir de\u011ferlendirmesi sunulmaya ve bu genel g\u00f6r\u00fcn\u00fcm \u00e7er\u00e7evesinde Ak\u0131l, \u0130deoloji, Bilim, Hakikat, Teori vb. konulara de\u011fin belli bir tart\u0131\u015fmaya \u00e7ok \u00f6zet olarak de\u011finilmeye \u00e7al\u0131\u015f\u0131lacak; yaln\u0131zca bir giri\u015f niteli\u011finde uzaktan bir g\u00f6r\u00fcn\u00fcm olu\u015fturmak ama\u00e7land\u0131\u011f\u0131ndan, belirtilen ve ima edilen noktalar sat\u0131r ba\u015flar\u0131yla yetinilerek ge\u00e7ilecek.<\/p>\n

1. Ak\u0131l\/c\u0131l\u0131k<\/p>\n

\u201cE\u011fer ger\u00e7eklik sabit bir \u00f6nsellik de\u011fil de\u00a0 insan\u0131n yaratt\u0131\u011f\u0131 anlamland\u0131rma s\u00fcre\u00e7lerinin bir sonucu ise, o zaman anlamland\u0131r\u0131lan \u00e7e\u015fitli ve farkl\u0131 d\u00fcnyalar\u0131n varl\u0131\u011f\u0131 ka\u00e7\u0131n\u0131lmazd\u0131r\u201d
Zeynep B. Say\u0131n[1] <\/p>\n

Ayd\u0131nlanmac\u0131l\u0131\u011f\u0131n temel felsefi \u00f6zelli\u011fi, anlam\u0131n\u0131, din merkezli d\u00fcnya g\u00f6r\u00fc\u015flerine kar\u015f\u0131 Ak\u0131l\u2019\u0131 kurucu ilke olarak benimsemesinde ve buna g\u00f6re bilgiyi ve toplumsal ya\u015fam\u0131 d\u00fczenleme \u00e7abas\u0131nda buluyor. Bu a\u00e7\u0131dan, Ayd\u0131nlanmac\u0131l\u0131k ve modernizm k\u0131saca, \u201cTanr\u0131sal D\u00fczen\u201dden \u201cAkli D\u00fczen\u201de ge\u00e7i\u015f idealiyle tan\u0131mlanabilir. Bir ba\u015fka de\u011fi\u015fle bu, \u201ckurgusall\u0131\u011f\u0131n\u201d yerine \u201cbilgiye\u201d (\u201chakikate\u201d) dayal\u0131 bir d\u00fczenin hedeflenmesidir; buna g\u00f6re bilginin evrensel d\u00fczenleni\u015fi ger\u00e7ekli\u011fin ak\u0131lsal d\u00fczeniyle \u00f6rt\u00fc\u015fecektir. Kuramsal olarak de\u011fi\u015ftirilemez sabitliklere ba\u011fl\u0131 olan bu hedef ve iddialar, tarihsel geli\u015fmelerin sonucu olarak modernitenin \u201cbilgi\/iktidar sendromu\u201dna[2] kaynakl\u0131k eder.\u201d Yasa Koyucu\u201dnun yetkesinin kayna\u011f\u0131 Tanr\u0131\u2019ya kar\u015f\u0131 (ve onun yerine konulmu\u015f olan) Ak\u0131l\u2019d\u0131r art\u0131k. Elbette zincirlerinden kurtar\u0131lm\u0131\u015f, \u00f6zg\u00fcrle\u015fmi\u015f ak\u0131l (bu akl\u0131n silah\u0131 ise bilimdir)…
Nitekim \u201cayd\u0131nlanma\u201d denilen \u015fey, her \u015feyden \u00f6nce hem bu \u00f6zg\u00fcrle\u015fmeyi dile getiriyordu, hem de ona dayan\u0131yordu. B\u00f6ylelikle, Ak\u0131l, ger\u00e7ek ve ge\u00e7erli bilgiyi m\u00fcmk\u00fcn k\u0131lmaktayd\u0131 ve toplumsal d\u00fczenin buna g\u00f6re d\u00fczenlenmesi gerekiyordu. Dolay\u0131s\u0131yla bu, tarihsel bir anda, Bat\u0131 toplumunun \u00f6z-bilin\u00e7lili\u011fine ili\u015fkin entelekt\u00fcel zeminin ve \u00f6n kabullerinin postula edilmesi anlam\u0131na geliyordu. Bu bilin\u00e7, her \u015feyden \u00f6nce kuramsal olarak bu kesinlenmeye ba\u011fl\u0131d\u0131r ve Bat\u0131\u2019n\u0131n kendi kendini tan\u0131mlamas\u0131 olan modernitenin kendisini evrensel olarak sunmas\u0131n\u0131n kuramsal g\u00fcc\u00fc de, zemine ili\u015fkin bu kesinlik duygusundan kaynaklanm\u0131\u015ft\u0131r. S\u00f6z konusu olan yap\u0131 ak\u0131lc\u0131, ikili kavram kar\u015f\u0131tl\u0131klar\u0131n\u0131n olu\u015fturdu\u011fu d\u00fc\u015f\u00fcnce hiyerar\u015fisine dayanan ve merkeze g\u00f6re tan\u0131mlanm\u0131\u015f \u00f6zselliklerle ka\u00e7\u0131n\u0131lmaz bir a\u00e7\u0131klay\u0131c\u0131l\u0131k g\u00fcc\u00fcne sahip bir yap\u0131d\u0131r. Dolay\u0131s\u0131yla, k\u0131saca, izleri t\u00fcm\u2019 d\u00fc\u015f\u00fcnce tarihi\u2019 boyunca s\u00fcr\u00fclebilecek olan \u201cak\u0131lc\u0131l\u0131k Hayaleti\u201dnin[3], kendi kendini postula eden bir bilgi\/g\u00fc\u00e7 kayna\u011f\u0131 olarak Bat\u0131 D\u00fc\u015f\u00fcncesi\u2019nin temelini olu\u015fturdu\u011fu s\u00f6ylenebilir. Postmodern tart\u0131\u015fma, her \u015feyden \u00f6nce kuramsal d\u00fczeyde bu entelekt\u00fcel zeminin \u00e7\u00f6z\u00fcmlenmesine y\u00f6nelmi\u015ftir ve b\u00f6ylece modernist epistemolojinin sorgulanmas\u0131n\u0131 g\u00fcndemle\u015ftirmi\u015ftir.[4]<\/p>\n

Akl\u0131n ideoloji olarak sorgulanmas\u0131 da, Ayd\u0131nlanmac\u0131l\u0131ktan g\u00fcn\u00fcm\u00fcze kadar uzan\u0131yor. Bilgi, bilim, mant\u0131k, ger\u00e7eklik, hakikat, yan\u0131lsama vb. gibi kapsaml\u0131 konulara y\u00f6nelen, bilginin t\u00fcm bi\u00e7imlerinin ge\u00e7erlili\u011fine ve hakikate ku\u015fkuyla yakla\u015fan bir sorgulamad\u0131r s\u00f6z konusu olan. Burada \u00e7ok y\u00fczeysel de olsa, birka\u00e7 isimden hareketle bu sorgulamaya de\u011finmek yerinde g\u00f6r\u00fcn\u00fcyor.[5]
Schopenhauer irade-zihin ayr\u0131m\u0131ndan hareketle iradeden yola \u00e7\u0131k\u0131yor. Akl\u0131 yan\u0131lsamalar \u00fcreten bir kaynak, bir ara\u00e7 olarak de\u011ferlendiriyor. Dolay\u0131s\u0131yla Schopenhauer, dine oldu\u011fu kadar ak\u0131lc\u0131 bak\u0131\u015fa da olumsuz bakmaktad\u0131r. Hakikat t\u00fcm\u00fcyle reddedilmese bile, bu yolda belirgin bir bak\u0131\u015f\u0131 ortaya koyar Schopenhauer; Akl\u0131n hakikate ula\u015fma olana\u011f\u0131 ve anlar\u0131 vard\u0131r, ancak, yaln\u0131zca iradenin sessiz kald\u0131\u011f\u0131 zamanlarda bu m\u00fcmk\u00fcn olabilir, ki bu da, ancak, y\u00fcksek bir bilin\u00e7le sa\u011flanabilecektir. Bu noktada daha ileri giderek ak\u0131lc\u0131l\u0131k \u00f6nermesini temelden yads\u0131yan ve sona ba\u011fl\u0131 hakikat iddias\u0131na a\u015f\u0131lmaz bir ku\u015fkuyla yakla\u015fan ise Nietzsche olacakt\u0131r. Nietzsche, ak\u0131l sorunundan s\u00f6z edilen yerde bir iktidar sorunu g\u00f6r\u00fcr ve dolay\u0131s\u0131yla da, bu sorunun bir par\u00e7as\u0131 olan hakikate ku\u015fkuyla yakla\u015f\u0131r.
Nietzsche\u2019ye g\u00f6re Ak\u0131l, ideolojik i\u015fleyi\u015fin temel kayna\u011f\u0131d\u0131r ve \u00e7ifte bir rol oynar: \u0130lkin, \u00fcretti\u011fi yan\u0131lsamalarla insana (eksikli varolu\u015funu tamamlayarak) ya\u015fam\u0131n\u0131 devam ettirebilme olana\u011f\u0131 sa\u011flar. Ancak, ak\u0131lc\u0131l\u0131k \u00f6nermesi, hakikatin ula\u015f\u0131lan de\u011fil yarat\u0131lan bir \u015fey oldu\u011funu gizleyerek, hakikat s\u00f6ylemleriyle tahakk\u00fcm\u00fcn kayna\u011f\u0131n\u0131 olu\u015fturur. Din, felsefe, bilim vb., yalan\u0131n \u00e7e\u015fitli bi\u00e7imleridir. Bilgi\/iktidar d\u00fczeni i\u00e7inde onlar\u0131n do\u011frulu\u011funa inanarak ya\u015far\u0131z.[6]
Yine Frankfurt Okulu teorisyenleri Ayd\u0131nlanmac\u0131 akl\u0131, \u201cara\u00e7c\u0131l ak\u0131l\u201d olarak ideoloji ve tahakk\u00fcmle \u00f6zde\u015fle\u015fmesi noktas\u0131nda ele\u015ftirmektedir. Buna g\u00f6re, d\u00fcnyay\u0131 dinden kurtarma giri\u015fiminin bedeli, yeni bir yabanc\u0131la\u015fmaya ve tahakk\u00fcme boyun e\u011fmekle \u00f6denmi\u015ftir. Horkheimer, Ayd\u0131nlanmac\u0131l\u0131\u011f\u0131n dine kar\u015f\u0131 m\u00fccadelesinde \u201cnesnel akl\u0131n\u201d felsefi temellerinin kaybedildi\u011fini ve \u201c\u00f6znel akl\u0131n\u201d egemen oldu\u011funu s\u00f6yler.[7] Adorno da, \u201cara\u00e7\u00e7\u0131l akl\u0131n\u201d, bitimli bir durum \u00fczerinden kendi ger\u00e7ekli\u011fini dayatmak zorunlulu\u011fu dolay\u0131s\u0131yla tahakk\u00fcmle \u00f6zde\u015fle\u015fmek durumunda oldu\u011funu belirtir \u0131srarla. Bu ak\u0131l, d\u00fc\u015f\u00fcncenin sorumlulu\u011funu \u00fcstlenemeyecek, zorunlu olarak tahakk\u00fcmle \u00f6zde\u015fle\u015fmi\u015f olacakt\u0131r. \u201cD\u00fc\u015f\u00fcncenin sorumlulu\u011fu, bir durumu bitimli bir \u015fey olarak kabul etmektir.\u201d [8]
Ancak Habermas, onlar\u0131n Ak\u0131l\u2019\u0131 \u201cara\u00e7\u00e7\u0131l ak\u0131l\u201dla \u00f6zde\u015fle\u015ftirerek, tahakk\u00fcm ve ideoloji olarak sorgulamalar\u0131n\u0131 ve olumsuzlamalar\u0131n\u0131 \u2018toptanc\u0131 olmakla ele\u015ftirir. Ayd\u0131nlanmac\u0131 akl\u0131n \u00f6zele\u015ftirisine y\u00f6nelik sorgulamalara kat\u0131lmakla birlikte Habermas, \u201cara\u00e7\u00e7\u0131l akl\u0131n\u201d, Ak\u0131l\u2019\u0131n yaln\u0131zca bir b\u00f6l\u00fcm\u00fc oldu\u011funu s\u00f6ylemekte ve b\u00fct\u00fcn bu sorgulamalar\u0131n ge\u00e7erli olmas\u0131 i\u00e7in de daha kapsaml\u0131 bir ak\u0131l tan\u0131mlamas\u0131n\u0131n yap\u0131lmas\u0131 gerekti\u011fini belirtmektedir. Toplumun \u2018bilimsel ak\u0131lc\u0131l\u0131\u011fa\u2019 gereksinimi vard\u0131r, dolay\u0131s\u0131yla ak\u0131l t\u00fcm\u00fcyle olumsuzlanamaz. Larrain, bu noktada Habermas\u2019\u0131n, postmodern ideoloji ele\u015ftirisini de, \u201ckendi kendini t\u00fcketen\u201d bir yakla\u015f\u0131m olarak de\u011ferlendirdi\u011fini belirtiyor. \u00c7\u00fcnk\u00fc bu ele\u015ftiri, tahakk\u00fcm\u00fcn ve ideolojinin b\u00fct\u00fcnle\u015ftirme g\u00fcc\u00fcn\u00fc mutlakla\u015ft\u0131rmakta, dolay\u0131s\u0131yla her t\u00fcr ele\u015ftiri imkan\u0131n\u0131 ge\u00e7ersizle\u015ftirecek bir tehlikeye kaynakl\u0131k etmektedir. \u201cE\u011fer ak\u0131l tahakk\u00fcm ile birle\u015fmi\u015fse, bu ak\u0131l ele\u015ftirilerinin ele\u015ftirel olmas\u0131 nas\u0131l m\u00fcmk\u00fcn olabilir\u201d.[9]
Burada sorun t\u00fcm\u00fcyle kuramsal olarak Akl\u0131n tan\u0131mlanmas\u0131 i\u00e7in yeterli bir \u201cak\u0131lc\u0131 \u00f6l\u00e7\u00fct\u201d\u00fcn bulunup bulunamayaca\u011f\u0131yla ili\u015fkili olarak ortaya \u00e7\u0131km\u0131\u015f g\u00f6r\u00fcn\u00fcyor. Hakikat sorununun da yine nas\u0131l bir \u00e7\u00f6z\u00fcme kavu\u015fturulaca\u011f\u0131 bu noktayla ili\u015fkilidir. Ele\u015ftirinin ve her t\u00fcrl\u00fc s\u00f6z\u00fcn y\u00fckl\u00fc bulunaca\u011f\u0131 \u201cge\u00e7erlilik\u201d iddialar\u0131 nas\u0131l ele al\u0131nabilir, iddialar\u0131m\u0131z\u0131n ge\u00e7erlilik s\u0131n\u0131rlar\u0131 nas\u0131l belirlenebilir? Habermas\u2019tan hareketle Larrain\u2019in i\u015faret etti\u011fi noktalar \u015f\u00f6yle: \u201c…ne s\u00f6ylersem s\u00f6yleyeyim, bu a\u00e7\u0131k\u00e7a ifade edilebilecek ge\u00e7erlilik iddialar\u0131n\u0131 i\u00e7erecektir: Ak\u0131ll\u0131l\u0131k (s\u00f6yledi\u011fim her \u015fey ak\u0131ll\u0131cad\u0131r); c\u00fcmlenin do\u011frulu\u011fu (s\u00f6yledi\u011fim \u015feyin i\u00e7erdi\u011fi \u00f6nerme do\u011frudur); \u00f6znel do\u011fru s\u00f6zl\u00fcl\u00fck ve do\u011fruya uygunluk (bunu s\u00f6ylemekte hakl\u0131y\u0131m ve samimi konu\u015fuyorum, kand\u0131rmaya \u00e7al\u0131\u015fm\u0131yorum). T\u00fcm bu iddialar raslant\u0131sal ya da yan\u0131lg\u0131l\u0131 olabilir ve tart\u0131\u015fma s\u00fcrecinde ele\u015ftirilebilir veya nedenler ileri s\u00fcr\u00fclerek geri \u00e7ekilebilir. Habermas\u2019a g\u00f6re iddialar\u0131m\u0131z\u0131n yan\u0131lg\u0131l\u0131 olabilmesi (Giddens\u2019a g\u00f6re bir\u00a0 Popper dokunu\u015fu) onlar\u0131n \u00fcst\u00fcn olmas\u0131n\u0131n \u00f6n\u00fcne ge\u00e7er. B\u00fct\u00fcnle\u015ftirici kuramlar esas\u00e7\u0131 ve mutlak\u00e7\u0131d\u0131r, yan\u0131lg\u0131l\u0131 olabileceklerini kabul etmezler\u201d.[10]
* * *
Genel olarak ak\u0131l, insanda soyutlama yapma, \u00e7\u0131karsama yapabilme ve tasarlama yetisi olarak tan\u0131mlan\u0131yor. \u0130nsan do\u011fas\u0131na ak\u0131lc\u0131 bak\u0131\u015f\u0131n ve insan-merkezcili\u011fin bir \u00f6nermesi bu. Yaln\u0131zca insan\u2019\u0131 ayr\u0131cal\u0131kl\u0131 ve \u00fcst\u00fcn bir yere konumlamakla kalm\u0131yor bu \u00f6nerme, \u00e7o\u011fu zaman tarihselli\u011fi ve farkl\u0131l\u0131\u011f\u0131 yok sayan bir tutumu dillendiriyor.
\u201c\u0130nsan Ussal m\u0131d\u0131r?\u201d sorusunun yan\u0131tlanmas\u0131 ve temellendirilmesi bu noktada kapsaml\u0131 felsefi sorulara a\u00e7\u0131lan bir konu olu\u015fturmaktad\u0131r.[11] Bu soru bizi \u00f6ncelikle bir ba\u015fka soruya g\u00f6t\u00fcr\u00fcyor: \u201cHangi insan, nerede, ne zaman, nas\u0131l, ni\u00e7in, ne bak\u0131mdan… ussal?\u201d.[12]\u00a0 Buna g\u00f6re, mutlak olarak, yani belli bir zaman ve mekan\u0131n \u00f6tesinde ak\u0131ldan s\u00f6z edilemez. Larrain\u2019in \u201cge\u00e7erlilik iddialar\u0131\u201d olarak belirtti\u011fi noktalarda da g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, s\u00f6zlerimiz ak\u0131lc\u0131la\u015ft\u0131rma bi\u00e7imlerine ba\u011fl\u0131 olarak g\u00fcndeme geliyor. Bu durum b\u00fct\u00fcnle\u015ftirici kuramlarla akl\u0131 mutlakla\u015ft\u0131rma \u00e7abas\u0131n\u0131 ge\u00e7ersizle\u015ftirmektedir.
K\u0131saca, akl\u0131n yolunun bir olmad\u0131\u011f\u0131n\u0131 belirterek ge\u00e7ebiliriz. Ak\u0131l ve hakikati, \u201cEklemlenme s\u00fcre\u00e7lerinin olu\u015fturdu\u011fu anlamland\u0131rma pratikleri\u201d[13] a\u00e7\u0131s\u0131ndan d\u00fc\u015f\u00fcnmek s\u00f6z konusu burada; ve buna g\u00f6re, her anlamland\u0131rma prati\u011fini kendi ak\u0131lc\u0131l\u0131k standard\u0131yla birlikte bir \u201cdil oyunu\u201d olarak d\u00fc\u015f\u00fcnmek gerekiyor. \u201cA\u015fk\u0131n g\u00f6sterilenin yoklu\u011fu, anlamland\u0131rma alan\u0131n\u0131 ve oyununu bitimsiz bir \u015fekilde geni\u015fletir.\u201d[14] Bu durum, anlam\u0131n ve anlamland\u0131rma alan\u0131n\u0131n sabitlenebilirli\u011fini ge\u00e7ersizle\u015ftirmektedir.
II. Ak\u0131l, \u0130deoloji, Marx
\u201cMarksizm 19. Y\u00fczy\u0131l d\u00fc\u015f\u00fcncesinde sudaki bal\u0131k gibi vard\u0131r; yani ba\u015fka bir yerde nefes alamaz\u201d
M. Foucault
Ayd\u0131nlanmac\u0131 ak\u0131l Marx\u2019ta kuramsal olarak sorgulanmaz; yaln\u0131zca, art\u0131k, akl\u0131 temsil eden, \u201ctarih sahnesinde insan k\u0131l\u0131\u011f\u0131nda beliren proletarya\u201d olarak a\u00e7\u0131klan\u0131r. B\u00f6ylece, burjuvazinin elinden silah\u0131 al\u0131n\u0131p ele\u015ftiri olarak kendisine do\u011frultulmu\u015f olunmaktad\u0131r. Marx, Ayd\u0131nlanmac\u0131l\u0131\u011f\u0131n felsefi ilkelerine ba\u011fl\u0131l\u0131\u011f\u0131n\u0131, her \u015feyden \u00f6nce, bu temelde, herhangi bir ku\u015fkuya d\u00fc\u015fmemesiyle g\u00f6sterir. Marx\u2019\u0131n ku\u015fkusu, burjuvazinin rol\u00fcn\u00fcn Ayd\u0131nlanmac\u0131 ideallerle \u00e7eli\u015fti\u011fi noktas\u0131ndaki ele\u015ftiriye ba\u011fl\u0131d\u0131r. Maske indirme i\u015fleminde ak\u0131l saf bir konumdad\u0131r ve silah\u0131 bilimdir. Nitekim bug\u00fcne gelindi\u011finde Marx\u2019\u0131n ideoloji ele\u015ftirisini sorunlu k\u0131lan, bu saf konuma ba\u011fl\u0131 kuramsal i\u015fleyi\u015ftir.
Bug\u00fcn ilerlemecili\u011fin, merkezi kimlik nosyonunun, Avrupa-merkezcili\u011fin kuramsal sorgulamas\u0131nda ortaya \u00e7\u0131kt\u0131\u011f\u0131 gibi, Marksizm, ba\u011fl\u0131 oldu\u011fu kuramsal ilkelerin yap\u0131s\u0131 ve zemini a\u00e7\u0131s\u0131ndan, bu sorgulaman\u0131n merkezinde bulunan \u201cB\u00fcy\u00fck anlat\u0131lar\u201ddan birisidir. Hegel\u2019in \u00e7ocu\u011fu olarak Marx, \u201cMant\u0131k\u201d\u0131n i\u00e7inde, onu radikal sonu\u00e7lar\u0131na do\u011fru ilerletmekten ba\u015fka bir \u015fey yapmaz asl\u0131nda.[15] \u201cEvrensel Ak\u0131l\u201d, felsefenin yerini alan bilim ve proletaryan\u0131n temsilcili\u011fiyle ilerleyecektir art\u0131k. Bu, Marksizmin epistemolojik yerine ili\u015fkin bir veridir.
Marx\u2019a atfedilen \u201ckopu\u015f\u201d iddias\u0131na, \u00f6ncelikle kuram\u0131n\u0131n bu ger\u00e7ekli\u011fini g\u00f6z ard\u0131 eden, bu noktada onu sorunsalla\u015ft\u0131rmayan bir yakla\u015f\u0131m\u0131n \u00fcr\u00fcn\u00fc olarak ortaya \u00e7\u0131kmaktad\u0131r.[16] Marx, kendi iddias\u0131n\u0131 dile getirirken (\u201cayaklar\u0131 \u00fczerine koyma\u201d) yakla\u015f\u0131m\u0131n\u0131n s\u0131n\u0131rlar\u0131n\u0131 da ima eder: O, Alman ideolojisinin ve klasik felsefenin g\u00f6ky\u00fcz\u00fcnden yere inme s\u00fcrecini, yery\u00fcz\u00fcnden g\u00f6\u011fe y\u00fckselme olarak yeniden kurgulam\u0131\u015ft\u0131r. Elbette eserinin b\u00fct\u00fcn\u00fcn de \u00e7eli\u015fkili, yap\u0131yla uyumsuz olacak \u00f6l\u00e7\u00fcde gerilimli ve bug\u00fcn yeniden okunmas\u0131na ba\u011fl\u0131 olarak ba\u015fka sonu\u00e7lara gidebilecek \u00f6\u011feler s\u00f6z konusu edilebilir; ancak bu s\u00f6z konusu edi\u015f, \u201cMarx\u2019\u0131n B\u00fct\u00fcnl\u00fck\u201de ili\u015fkin meseleyi de\u011fi\u015ftirmiyor. Ayr\u0131ca, Marx\u2019\u0131n \u201cdaha fazlas\u0131\u201dn\u0131[17] istedi\u011finden ve dolay\u0131s\u0131yla daha fazla kuramsal olarak zorlad\u0131\u011f\u0131ndan da s\u00f6z etmek m\u00fcmk\u00fcn, ancak bu daha fazla\u2019dan Marksizme ba\u015fka bir yerde nefes ald\u0131rmak m\u00fcmk\u00fcn de\u011fildir. Marx\u2019\u0131n eserinin teorik b\u00fct\u00fcnl\u00fc\u011f\u00fc, ba\u015f\u0131ndan sonuna kadar, i\u00e7eriksel ve bi\u00e7imsel \u00f6zellikleriyle, t\u00fcm farkl\u0131l\u0131klar\u0131yla birlikte, insan do\u011fas\u0131na ak\u0131lc\u0131 bak\u0131\u015fa ba\u011fl\u0131 bir yap\u0131ya sahiptir.
\u201cTarihte, \u00f6zellikle tilmizler aras\u0131nda kendi peygamberlerinin ana rahmine d\u00fc\u015ft\u00fc\u011f\u00fc anda di\u011ferlerinden farkl\u0131 oldu\u011funa inananlar olmu\u015ftur. Ancak peygamberlerin sihrinin da\u011f\u0131ld\u0131\u011f\u0131 veya zay\u0131flad\u0131\u011f\u0131 zamanlarda, hatta hemen hemen ayn\u0131 \u015feyleri s\u00f6yledi\u011fini fark eder. Kopu\u015f, ancak peygamberlerin birbirine benzedi\u011fini fark etmekle m\u00fcmk\u00fcnd\u00fcr.\u201d[18]
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Marx, dini ele\u015ftirir; bazen ideolojinin bir bi\u00e7imi olarak, bazen de ideolojinin kendisi olarak. Ayr\u0131m\u0131n zaman zaman g\u00fcndeme gelen bu belirsizli\u011fi, Marx\u2019\u0131n kuramsal eserinde ideolojinin yeriyle ili\u015fkilidir. Marx\u2019a g\u00f6re din, ger\u00e7ek ac\u0131lar\u0131n ve \u00e7eli\u015fkilerin d\u0131\u015favurumudur; yaln\u0131z, \u201cyanl\u0131\u015f bilin\u00e7\u201d olarak \u00e7\u00f6z\u00fcme yol a\u00e7an bir d\u00fc\u015f\u00fcnce \u015fekli bi\u00e7iminde. Bu ele\u015ftirel i\u00e7eri\u011fiyle din kavram\u0131, yerini giderek ideoloji kavram\u0131na b\u0131rak\u0131r. Dinin ele al\u0131n\u0131\u015f\u0131ndaki \u201cba\u015f a\u015fa\u011f\u0131l\u0131k g\u00f6r\u00fcn\u00fcm\u00fc\u201d, Marx\u2019\u0131n ideoloji ele\u015ftirisinin epistemolojik yap\u0131ya ba\u011fl\u0131 \u201cyanl\u0131\u015f bilin\u00e7\u201d tan\u0131m\u0131n\u0131 g\u00f6sterir. \u0130deoloji ele\u015ftirisinde bu ba\u015f a\u015fa\u011f\u0131l\u0131\u011f\u0131 \u00fcreten, toplumsal d\u00fcnyan\u0131n ger\u00e7ekli\u011fidir; bu temelde \u00f6znelci a\u00e7\u0131klamalardan nesnelci a\u00e7\u0131klamalara y\u00f6nelir Marx; ancak, ideoloji ele\u015ftirisinin epistemolojik niteli\u011fi de\u011fi\u015fmeden kal\u0131r.
Yine bu epistemolojik yakla\u015f\u0131mda felsefe de bir ideolojidir; daha do\u011frusu, felsefe, ideoloji denilen alana ait bir d\u00fc\u015f\u00fcnce bi\u00e7imidir. Marx\u2019\u0131n kesin olarak yapmak istedi\u011fi ayr\u0131m, ideoloji alan\u0131 ile bilim alan\u0131 aras\u0131ndad\u0131r. \u0130deoloji olarak dinin, metafizi\u011fin, felsefenin kar\u015f\u0131s\u0131nda, bilimi di\u011fer d\u00fc\u015f\u00fcnce bi\u00e7imlerinden ay\u0131rman\u0131n belirleyicili\u011fine vurgu yapmak yerindedir. Ancak sorun da bu noktada, bu belirleyici ayr\u0131m\u0131n kuramsal olarak kar\u015f\u0131lanamam\u0131\u015f olmas\u0131nda ortaya \u00e7\u0131k\u0131yor. Bilimi felsefeden ay\u0131ran nitelikler belirgin de\u011fildir. Her \u015fey ontolojik boyuta dahil edilip \u2018ideoloji\u2019 olarak reddedilirken, bu ayr\u0131m\u0131n netle\u015ftirilip netle\u015ftirilemeyece\u011fine ili\u015fkindir.
\u201cKurucu Marksistler; felsefeyi reddetmekte, nominalizm ve yans\u0131ma teorisinin yard\u0131m\u0131yla zorluk \u00e7ekmiyorlar; fakat bir teori olarak bilimi (yada \u00f6znel olarak \u2018do\u011fru felsefe\u2019yi) anlatmakta esasl\u0131 s\u0131k\u0131nt\u0131lar \u00e7ekiyorlar\u201d.[19] Burada s\u0131k\u0131nt\u0131n\u0131n bizzat ayr\u0131m\u0131n yap\u0131s\u0131ndan kaynakland\u0131\u011f\u0131n\u0131 belirtmek gerek; bilimin neli\u011fine ili\u015fkin kuramsal bir ayra\u00e7 konulamam\u0131\u015fken, felsefenin kuramsal reddi nas\u0131l m\u00fcmk\u00fcn olabilir? D\u00fc\u015f\u00fcnce formasyonlar\u0131n\u0131n ayr\u0131mla\u015ft\u0131r\u0131lmas\u0131 \u2018sonu\u015fmaz bir problem\u2019 olarak kalm\u0131\u015f olmas\u0131na ra\u011fmen, Marx, yine de kendi farkl\u0131l\u0131\u011f\u0131na ili\u015fkin kesin arg\u00fcmanlar ileri s\u00fcrer. Ayr\u0131mla\u015ft\u0131rmay\u0131 kesinlemeye d\u00f6n\u00fck bu arg\u00fcmanlar, ba\u015flang\u0131\u00e7 eserlerinden son \u00e7al\u0131\u015fmalar\u0131na kadar i\u00e7erdi\u011fi \u2018pozitivist t\u0131n\u0131ya\u2019 ba\u011fl\u0131 kalm\u0131\u015ft\u0131r.[20] Felsefenin reddini, \u201cfelsefenin idealizm olarak kategorik ele\u015ftirisini\u201d,[21] teorik olmayan bir tarzda kar\u015f\u0131layan kurucu Marksistler, dolay\u0131s\u0131yla da bilim savunusunu esas olarak \u2018bo\u015f ifadeler\u2019le kar\u015f\u0131lamaktan \u00f6teye gidememi\u015flerdir.
K\u0131sacas\u0131, kurgu\/ger\u00e7ek ayr\u0131m\u0131 di\u011fer ayr\u0131mlara temel olu\u015fturarak kuramsal d\u00fczeyde bilim ile ideoloji ayr\u0131m\u0131n\u0131n esas ilkesini olu\u015fturmaktad\u0131r; ancak, bu ayr\u0131m\u0131n\u0131n ba\u015flang\u0131\u00e7 yeri (bilimin ba\u015flad\u0131\u011f\u0131 \u2018spek\u00fclasyonun bitti\u011fi yer\u2019) kesinlenemeksizin kalm\u0131\u015ft\u0131r. Bilimin niteli\u011fi i\u00e7in \u00f6nerilen \u00f6z\/g\u00f6r\u00fcn\u00fcn ayr\u0131m\u0131n\u0131n kesinlenememi\u015f olu\u015fu gibi…
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\u0130deoloji terimini ortaya atanlar pozitif bir nitelikle onu \u201cfikirlerin bilimi\u201d olarak d\u00fc\u015f\u00fcnm\u00fc\u015f ve akla duyulan inan\u00e7la spek\u00fclasyonun ortaya \u00e7\u0131kar\u0131larak dinin sorgulamas\u0131nda kullanmak istemi\u015flerdi. Marx\u2019\u0131n tutumu, eserinin ak\u0131lc\u0131 i\u00e7eri\u011fine ba\u011fl\u0131 olarak, ideologlar\u0131n ele\u015ftiri bi\u00e7imini kendilerine uygulamas\u0131 anlam\u0131na geliyor; bu kez, bizzat ideoloji teriminin kendisi spek\u00fclatif d\u00fc\u015f\u00fcnceyi temsil etmektedir Ayn\u0131 ele\u015ftirel mekanizmay\u0131 bu kez ideolojinin kendisine kar\u015f\u0131 kullanan Marx, b\u00f6ylece olumsuz bir ideoloji yakla\u015f\u0131m\u0131n\u0131 da ortaya atm\u0131\u015f olmaktad\u0131r. Marx, b\u00f6ylece, burjuva egemenlik ve s\u00f6m\u00fcr\u00fc bi\u00e7imlerinin ele\u015ftirisine y\u00f6nelir. Maske indirme i\u015flemi, ideoloji terimini olumsuz anlamda ele alm\u0131\u015f; ancak, bu ele\u015ftiri mekanizmas\u0131n\u0131n ayn\u0131 \u015fekilde kalmas\u0131n\u0131n bir sonucu olmu\u015ftur.
Bu noktada Marx\u2019\u0131n eserinin b\u00fct\u00fcn\u00fc de ayn\u0131 \u015fekilde, i\u00e7eriksel tan\u0131mlar\u0131 farkl\u0131la\u015fsa da, belirgin bir ideoloji yakla\u015f\u0131m\u0131ndan s\u00f6z etmek gerekiyor. Kuramsal i\u015fleyi\u015f de\u011fi\u015fmeden kalm\u0131\u015ft\u0131r; nitekim Kapital\u2019de, ideoloji, bireysel bir \u2018yanl\u0131\u015f bilin\u00e7\u2019 olmaktan \u00e7\u0131kar\u0131l\u0131p kapitalist sistemin ekonomik ili\u015fkilerinin bir sonucu olarak a\u00e7\u0131kland\u0131\u011f\u0131nda da, nesnel bir a\u00e7\u0131klamaya gidilmi\u015f olunmakta, ancak sorun ayn\u0131 \u015fekilde kalm\u0131\u015f olmaktad\u0131r. \u201cBu t\u00fcr bir tan\u0131m, ideolojinin olumsuz anlam\u0131n\u0131 kabullenir, yanl\u0131\u015f ve aldat\u0131c\u0131 inan\u00e7lar \u00fczerindeki vurguyu korur, ama bu inan\u00e7lar\u0131n bir egemen s\u0131n\u0131f\u0131n \u00e7\u0131karlar\u0131 taraf\u0131ndan de\u011fil,bir b\u00fct\u00fcn olarak toplumun maddi yap\u0131s\u0131 taraf\u0131ndan belirlendi\u011fine i\u015faret eder\u201d[22]. Meselenin \u2018vurguyu korumak\u2019tan \u00f6te, yakla\u015f\u0131m\u0131n ayn\u0131 kalmas\u0131 oldu\u011funu belirtmek gerekiyor burada. En \u00e7ok, ayn\u0131 teorik yakla\u015f\u0131ma ba\u011fl\u0131 iki farkl\u0131 a\u00e7\u0131klamadan s\u00f6z edilebilir, ki, sorun da, zaten bu noktada, ideoloji teorisi ba\u011flam\u0131nda Marksist epistemolojinin sorgulanmas\u0131 gere\u011fi olarak belirmi\u015f olmaktad\u0131r.
III. Bilim
\u201cDilin ortaya \u00e7\u0131k\u0131\u015f\u0131 hi\u00e7 bir zaman mant\u0131ksal bir yol izlemez ve sonradan bilgi adamlar\u0131n\u0131n, ara\u015ft\u0131r\u0131c\u0131n\u0131n, filozofun i\u00e7inde ve \u00fczerinde \u00e7al\u0131\u015ft\u0131klar\u0131 ve kurduklar\u0131 dil, b\u00fct\u00fcn\u00fcyle deli sa\u00e7mas\u0131 olmasa bile, gene de \u015eeylerin Neliklerinden \u00e7\u0131km\u0131\u015f de\u011fildir\u201d.
F. Nietzsche
\u201cModernizm; hakikatin bilinebilirli\u011fine ve mutlak kesinli\u011fine duyulan \u2018inan\u00e7\u2019 ve bunun arac\u0131 olarak bilime duyulan mutlak g\u00fcvendir. Bilimin, ideolojik, k\u00fclt\u00fcrel ve toplumsal ba\u011flamlardan t\u00fcm\u00fcyle kopar\u0131lm\u0131\u015f bir yeni mit haline getirilmesidir\u201d[23]. Herhangi bir ba\u011flamdan ayr\u0131 olarak olgular\u0131 a\u00e7\u0131klama g\u00fcc\u00fcn\u00fc ve yetkisini temsil eden bilim, bu haliyle bir mit olarak Bat\u0131 D\u00fc\u015f\u00fcncesi\u2019nin kendini mutlakla\u015ft\u0131rma giri\u015fimine ba\u011fl\u0131d\u0131r. Kendi kendini ba\u015fvuru kayna\u011f\u0131 olarak g\u00f6ren aksiyomatik bir ak\u0131lc\u0131l\u0131k bi\u00e7imini dile getirmektedir bu bilim anlay\u0131\u015f\u0131. Bug\u00fcn \u2018bilim s\u00f6ylemi\u2019nin yap\u0131s\u0131, ba\u011flamlar\u0131 g\u00fcndeme getirilerek sorgulanm\u0131\u015f ve ger\u00e7e\u011fi ilan etme noktas\u0131ndaki otoritesinin mutlakl\u0131\u011f\u0131 a\u015f\u0131nd\u0131r\u0131lm\u0131\u015ft\u0131r. Kuramsal sorgulama, bilim felsefesi alan\u0131ndaki tart\u0131\u015fmalar, bilimin neli\u011finin, ayr\u0131cal\u0131kl\u0131l\u0131\u011f\u0131n\u0131n ne denli \u00e7etrefil bir sorun oldu\u011funu g\u00f6stermektedir. Mevcut halde bilime duyulan \u2018inanc\u0131\u2019 ve \u2018g\u00fcveni\u2019 kuramsal olarak hakl\u0131 \u00e7\u0131karmak olanakl\u0131 g\u00f6r\u00fcnmemektedir. \u2018Bilim miti\u2019 bir mit olarak kalm\u0131\u015f, \u2018hakikili\u011fi\u2019 a\u00e7\u0131s\u0131ndan bilime herhangi bir kuramsal ayra\u00e7, ba\u011flams\u0131zl\u0131k sa\u011flanamam\u0131\u015ft\u0131r.
Marksizmin kendine \u00f6zg\u00fc farkl\u0131 temelendirilmeleriyle birlikte \u201cbilim miti\u201dne ba\u011fl\u0131l\u0131\u011f\u0131 a\u00e7\u0131s\u0131ndan durumu a\u00e7\u0131kt\u0131r denilebilir. \u201cMarksist B\u00fct\u00fcnsellik\u201din ayr\u0131cal\u0131kl\u0131l\u0131k s\u00f6yleminin dayana\u011f\u0131 bilimdir; hakikatin kesinli\u011fine duyulan inan\u00e7 ve onun arac\u0131 olarak bilime duyulan g\u00fcveni zorunlu olarak ta\u015f\u0131r Marksizm. Bu \u00f6ncelikle, Marksizmin, modernizmle ili\u015fkisine dair bir veridir.
Yine de, \u201cMarksizmin temel ay\u0131rac\u0131 bilimdir\u201d[24] \u00f6nermesi, teorideki yeri itibariyle, Marksizmi her t\u00fcrl\u00fc (burjuva!) ak\u0131mdan ay\u0131ran bir saptama olarak g\u00fcndeme sokuluyor. Ayra\u00e7, kuramsal ayr\u0131cal\u0131kl\u0131\u011f\u0131n temelini olu\u015fturuyor ve Marksizmin, nihai vazge\u00e7ilmezli\u011finin[25] kayna\u011f\u0131n\u0131 g\u00f6steriyor. Ne var ki Marksizmin, b\u00f6yle bir ayr\u0131cal\u0131kl\u0131l\u0131\u011f\u0131 kuramsal olarak ortaya koyabildi\u011finden s\u00f6z etmek olanaks\u0131z; ayr\u0131cal\u0131k iddias\u0131ndaki ayn\u0131l\u0131k gibi, bu noktada da \u201cMarksizmler\u201di birbirinden ayr\u0131mla\u015ft\u0131rmak m\u00fcmk\u00fcn de\u011fil. Sorun bilime tan\u0131nan stat\u00fcde de\u011fil, bu stat\u00fcn\u00fcn ge\u00e7erli k\u0131l\u0131nmas\u0131nda g\u00f6r\u00fcn\u00fcr durumdad\u0131r. Stat\u00fc konusunda teredd\u00fct ya\u015fanmazken, temel ayra\u00e7 olarak bilimin neli\u011fine dair yan\u0131t aray\u0131\u015flar\u0131nda esasl\u0131 farkl\u0131l\u0131klar kesinli\u011fini s\u00fcrd\u00fcr\u00fcyor; ayn\u0131 epistemolojik ayr\u0131mlara ba\u011fl\u0131 olanlar aras\u0131nda bile \u201cayra\u00e7\u201d\u0131 ayr\u0131mla\u015ft\u0131racak bir netlik sa\u011flanam\u0131yor. Bir yerde, \u201cBilim, bizim d\u0131\u015f\u0131m\u0131zdaki d\u00fcnyaya, ger\u00e7ek\u2019e ili\u015fkin bilgi verir\u201d[26] denilirken, bir ba\u015fka yerde, \u201cBilimin bilgisi, insan \u00f6znelere, ger\u00e7ek nesne hakk\u0131nda bilgi vermez\u201d[27] deniliyor. Bilimin neli\u011fine dair bu kuramsal tart\u0131\u015fman\u0131n dile getirilmesinin \u00f6nemi, bizzat bilimin stat\u00fcs\u00fcne ili\u015fkin sorunsala ba\u011fl\u0131 olmas\u0131 dolay\u0131s\u0131ylad\u0131r.
* * *
Kant\u00e7\u0131 epistemolojik ayr\u0131mlardan Marksist materyalizme tezler \u00e7\u0131kararak pozitivizmden kurtulmaya \u00e7al\u0131\u015fan yakla\u015f\u0131m, \u00f6ncelikle Kant\u2019\u0131n kavramlar\u0131n\u0131 ele al\u0131\u015f bi\u00e7imiyle ba\u015far\u0131s\u0131zl\u0131\u011fa u\u011framaktad\u0131r: \u201cKendinde-\u015fey\u201dler vard\u0131r, ancak bunlar bilinemez \u015feyler de\u011fildir, zamanla \u201cbizim i\u00e7in-\u015fey\u201de d\u00f6n\u00fc\u015ferek bilinebileceklerdir s\u00f6zleriyle \u00f6zetleyebiliriz bu yakla\u015f\u0131m\u0131[28].
Kant, hen\u00fcz bilmedi\u011fimiz \u015feyler dolay\u0131s\u0131yla \u201ckendinde-\u015fey\u201d ayr\u0131m\u0131n\u0131 \u00f6ne s\u00fcrmemektedir. Sorun, bilginin belli bir zamandaki g\u00f6relili\u011fi ve bu g\u00f6relili\u011fin \u2018mutlak ger\u00e7ek\u2019e ilerlemek \u00fczere zamanla a\u015f\u0131labilirli\u011fi de\u011fildir kesin olarak. Bilginin olabilirli\u011fi a\u00e7\u0131s\u0131ndan s\u0131n\u0131rlar\u0131n\u0131 soru\u015fturan Kant, \u201ckendinde-\u015fey\u201d kavram\u0131yla a\u015f\u0131lmas\u0131 olanaks\u0131z epistemolojik bir ayr\u0131m koymaktad\u0131r. Ger\u00e7eklik, Hi\u00e7bir zaman dolays\u0131zca veri de\u011fildir bilgi a\u00e7\u0131s\u0131ndan. Zaman kavram\u0131 da, bu ayr\u0131m\u0131n s\u0131n\u0131r\u0131n\u0131 g\u00f6steren kavramlardan biridir. \u201cDolay\u0131s\u0131yla, bilim, ancak \u2018kendi yapt\u0131\u011f\u0131n\u0131\u2019 bilebilir.\u201d[29] Bu, ger\u00e7ekli\u011fin \u00f6nsellikler dolay\u0131s\u0131yla bilinebilirli\u011fini \u00f6ne s\u00fcren bir yakla\u015f\u0131m\u0131 dile getirmektedir; ve bu notada, ancak kendi yapt\u0131\u011f\u0131n\u0131 bilebilen bir bilgi olana\u011f\u0131n\u0131n, hem ger\u00e7ek\u2019in bilgisi olmakl\u0131\u011f\u0131 bak\u0131m\u0131ndan, hem de s\u0131n\u0131rlar\u0131n\u0131n safla\u015ft\u0131r\u0131lamamas\u0131 bak\u0131m\u0131ndan, mutlak bir ayra\u00e7 olarak kesinlenmesi problematiktir.[30]
Yukar\u0131da \u00f6zetlenen s\u00f6z konusu yakla\u015f\u0131m, bilim anlay\u0131\u015f\u0131 olarak, g\u00f6reli bilginin \u2018mutlak ger\u00e7ek\u2019e yakla\u015fmas\u0131n\u0131n mutlak oldu\u011funu \u00f6ne s\u00fcrmekte ve bilimin ayr\u0131cal\u0131kl\u0131\u011f\u0131n\u0131 da bu mutlak yakla\u015fman\u0131n bilgisi olmakl\u0131\u011f\u0131yla a\u00e7\u0131klamaktad\u0131r. Nitekim, nesnellik ve hakikat iddias\u0131 da b\u00f6ylece ayr\u0131cal\u0131kl\u0131 bir s\u00f6ylem yap\u0131s\u0131 taraf\u0131ndan garanti alt\u0131na al\u0131nm\u0131\u015f olunmaktad\u0131r. \u00c7\u00fcnk\u00fc, burada, zaman a\u00e7\u0131s\u0131ndan g\u00f6reli, s\u0131n\u0131rl\u0131 olsa da, sonu\u00e7ta \u2018mutlak ger\u00e7ek\u2019in\u2019 \u201cnesnel ger\u00e7eklik\u201din bilgisine ula\u015fmak s\u00f6z konusu edilmektedir. Oysa, Kant\u00e7\u0131 yakla\u015f\u0131ma g\u00f6re, ger\u00e7eklik, bir \u00f6nsellik olarak sabitlenemez; ger\u00e7eklik, bilgiye sa\u011flanmak istenen bir ayr\u0131cal\u0131kl\u0131\u011f\u0131 kesinleyemez; \u00e7\u00fcnk\u00fc, ger\u00e7ekli\u011fe yakla\u015f\u0131ld\u0131\u011f\u0131 anlam\u0131nda bir bilgi olarak mutlak ger\u00e7ekten s\u00f6z etmek m\u00fcmk\u00fcn de\u011fildir. \u201cGer\u00e7eklik a\u015fk\u0131n \u00f6nsellikler \u00e7er\u00e7evesinde ger\u00e7ekle\u015ftirilen bir kurgusall\u0131ktan ba\u015fka bir \u015fey de\u011fildir.\u201d[31] \u201cA\u015fk\u0131n \u00f6nsellikler \u00e7er\u00e7evesi\u201d ise, \u201ca\u015fk\u0131n g\u00f6sterilenin yoklu\u011fu\u201d dolay\u0131s\u0131yla bitimsiz bir oyun alan\u0131d\u0131r.
* * *
Bu durumda, kuram\u0131n tahminli\u011fini, olas\u0131l\u0131ksall\u0131\u011f\u0131n\u0131 kesinleyecek ayr\u0131cal\u0131kl\u0131 bir \u00f6l\u00e7\u00fct yoklu\u011fu, bilimsel bilginin nihaili\u011fine duyulan inanc\u0131 ge\u00e7ersizle\u015ftirmektedir, demek gerekiyor. \u201cHer teori, sonu\u00e7ta tarihsel insan birey(ler)i taraf\u0131ndan ortaya konur ve hi\u00e7bir teori tarihsel y\u00f6n ve \u015fekillenmi\u015flikten azade olamaz\u201d[32] Bunun, \u2018bilim alan\u0131\u2019nda da ge\u00e7ersiz k\u0131l\u0131namayaca\u011f\u0131n\u0131 belirtmek gerekiyor san\u0131r\u0131m. B\u00f6ylece, bu alanda \u00e7al\u0131\u015fan teorinin \u2018kendili\u011finden\u2019 nesnel ve tarafs\u0131z oldu\u011fu iddias\u0131 da sorun olarak ortaya \u00e7\u0131km\u0131\u015f olmaktad\u0131r. Nitekim, bilimin neli\u011fine dair s\u00fcregiden tart\u0131\u015fmada \u2018kuram\u0131n niteli\u011fi\u2019 sorunu belirleyici bir yere sahip bulunmaktad\u0131r: Bilimsel kuramlar\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131, geli\u015fmesi, farkl\u0131 kuramlar\u0131n varl\u0131\u011f\u0131, bir kuramdan ba\u015fka bir kurama ge\u00e7i\u015fin nas\u0131l m\u00fcmk\u00fcn oldu\u011fu vb. yan\u0131 s\u0131ra, hipotezlerin anlam\u0131, yani \u2018kuramlar\u0131n\u2019 ele ald\u0131\u011f\u0131 ve \u00e7\u00f6zd\u00fc\u011f\u00fc bulmacalar\u0131n nereye ait oldu\u011fu t\u00fcrde sorunlar, bu ba\u011flamda etraf\u0131nda d\u00f6n\u00fclen sorunlar\u0131 k\u0131saca dile getirmektedir. Bilimsel kuramlar\u0131n mant\u0131ksal zorunlulu\u011fu, onlara niteliksel bir ayr\u0131cal\u0131k sa\u011flamamaktad\u0131r.
Dolay\u0131s\u0131yla bilim temelli ayr\u0131cal\u0131kl\u0131 bir B\u00fct\u00fcnsellik\u2019in, \u00f6ncelikle kuram\u0131n tahminili\u011fini kesinlemesi zorunlu g\u00f6r\u00fcn\u00fcyor. Aksi halde, bilimsel bilginin tekli\u011fini \u00f6neren \u201cmutlakl\u0131k\u201d kavram\u0131n\u0131n \u201cMarksist B\u00fct\u00fcnsellik\u201dde i\u015fleme sokulmas\u0131, bilime ayr\u0131cal\u0131k tan\u0131mak bak\u0131m\u0131ndan zorunludur ve yol a\u00e7t\u0131\u011f\u0131 sonu\u00e7lar \u015fa\u015f\u0131rt\u0131c\u0131 de\u011fildir.[33] Marksist B\u00fct\u00fcnsellik\u201din biricikli\u011finin g\u00f6sterilmesi, bu yap\u0131n\u0131n \u201ca\u015fk\u0131n g\u00f6sterileni\u201d i\u015faret eden ya da onu var k\u0131lan bir y\u00f6n\u00fcn\u00fcn olmas\u0131na zorunlu olarak ba\u011fl\u0131d\u0131r.
Kuram, ele ald\u0131\u011f\u0131 olgularla hi\u00e7bir zaman \u00f6rt\u00fc\u015femeyece\u011fine g\u00f6re, farkl\u0131 kavramsal ara\u00e7larla \u00e7al\u0131\u015fan modeller aras\u0131nda \u201cger\u00e7ek bilim\u201dden[34] s\u00f6z etmek nas\u0131l m\u00fcmk\u00fcn olmaktad\u0131r? Tarihsel olarak belli bir anda olgulara denk d\u00fc\u015fen yaln\u0131zca bir tek kuram oldu\u011fu (ve olaca\u011f\u0131) iddias\u0131, pozitivist yakla\u015f\u0131m\u0131n \u00fcr\u00fcn\u00fc olabilir ancak. Bu noktada, bilim ile bilim-olmayan ayr\u0131m\u0131n\u0131n netle\u015ftirilmesi a\u00e7\u0131s\u0131ndan \u201cger\u00e7ek bilim\u201dden s\u00f6z etmek ne anlam ifade edebilir? Teorik-kavramsal \u00e7er\u00e7evenin tarihsel-k\u00fclt\u00fcrel ba\u011flamlar\u0131 dolay\u0131s\u0131yla, belli bir an da olgulara ili\u015fkin rasyonel teorilerin elenmesine ili\u015fkin \u00f6l\u00e7\u00fcler a\u00e7\u0131s\u0131ndan konulabilir. Elbette, bunu ger\u00e7ekle\u015ftirecek i\u015fleyi\u015fin zorunlu yap\u0131s\u0131, kuram\u0131n tahminili\u011fini kesinleyecek bir garanti sunmayacakt\u0131r yine de.
Bilim prati\u011fi kuram-y\u00fckl\u00fcd\u00fcr ve \u2018kendili\u011finden maddeci inan\u00e7\u2019 gibi tan\u0131mlarla, \u2018bilim alan\u0131\u2019nda \u00e7al\u0131\u015fan kuram\u0131n, tarihsel y\u00f6n ve \u015fekillenmi\u015flikten azade olmas\u0131 s\u00f6z konusu olamaz. \u201cKendili\u011finden inan\u00e7\u201d, t\u00fcm ba\u011flamlardan azade bir alan\u0131 a\u00e7\u0131k etmeye yetmez (\u201ckendili\u011finden inanc\u0131n\u201d bir inan\u00e7 olarak olanaks\u0131zl\u0131\u011f\u0131n\u0131 ge\u00e7sek bile). Bu noktada Kuhn\u2019un ger\u00e7ek\u00e7i bak\u0131\u015fa itiraz\u0131n\u0131 dile getirmek \u00f6nemli g\u00f6r\u00fcn\u00fcyor:
\u201cBir b\u00fct\u00fcn olarak kuramlara daha iyi uygulanabilecek bir ba\u015fka \u2018ger\u00e7ek\u2019 kavray\u0131\u015f\u0131 bulunur mu, bilmiyorum; fakat bu and\u0131\u011f\u0131m\u0131z g\u00f6r\u00fc\u015f ge\u00e7erli de\u011fildir. \u201cFalan \u015fey ger\u00e7ekten var\u2019 gibi t\u00fcmceleri yeniden kurmak i\u00e7in kuramdan ba\u011f\u0131ms\u0131z bir yol oldu\u011funu sanm\u0131yorum. Bir kuram\u0131n varl\u0131kbilimi ile do\u011fada bulunan \u2018ger\u00e7ek\u2019 kar\u015f\u0131l\u0131\u011f\u0131 aras\u0131nda bir uyum olaca\u011f\u0131 kavray\u0131\u015f\u0131 bana art\u0131k ilkece yan\u0131lsat\u0131c\u0131 g\u00f6r\u00fcn\u00fcyor\u201d[35]
Bunun bir sonucu olarak Kuhn, \u00f6l\u00e7\u00fct yoklu\u011fundan kaynaklanan e\u015f-\u00f6l\u00e7\u00fclmezlik sorununu ortaya atar. Bilimsel rasyonellik olas\u0131l\u0131ksal bir konumdad\u0131r ve bilimsel bilginin mant\u0131ksal yap\u0131s\u0131ndan kaynaklanan kesinleyici nedenler bulunamaz Kuhn\u2019a g\u00f6re. Kuram-Ba\u011f\u0131ms\u0131z ger\u00e7eklikten s\u00f6z edilemez, kuramsal-\u00e7er\u00e7eve(ler)de tarihsel ba\u011flamlar\u0131 itibariyle tahmini konumdad\u0131rlar.[36] E\u011fer b\u00f6yle ise, Popper\u2019\u0131n ele\u015ftirellik, s\u0131nanabilirlik ve uzla\u015f\u0131msall\u0131\u011fa ba\u011fl\u0131 olarak ileri s\u00fcrd\u00fc\u011f\u00fc bilimsel bilginin nesnelli\u011fi \u00f6nerisinin, ayr\u0131m\u0131, mutlak olarak kesinledi\u011finden s\u00f6z edilemez.[37]
* * *
Nietzsche, akl\u0131n ideoloji olarak ele\u015ftirisine ba\u011fl\u0131 bir tutumla, din ile bilimi e\u015fde\u011fer bir ideolojik konumda de\u011ferlendirir, her ikisinin de imana dayand\u0131\u011f\u0131n\u0131 s\u00f6yler. \u0130nan\u00e7la ilgileri bak\u0131m\u0131ndan ayr\u0131mla\u015ft\u0131rmay\u0131 sa\u011flayacak bir \u00f6l\u00e7\u00fct yoktur.
Nietzsche, hakikate y\u00f6nelik ku\u015fkusunda, dil sorununu ortaya atm\u0131\u015ft\u0131r. Dilin metaforik niteli\u011fi, bu noktada herhangi bir hakikat s\u00f6yleminin ayr\u0131cal\u0131k iddias\u0131n\u0131 ge\u00e7ersizle\u015ftirmektedir. Dolay\u0131s\u0131yla bilime tan\u0131nmak istenen ayr\u0131cal\u0131k, akl\u0131n ideolojik niteli\u011fini ve dilin \u201c\u015eeylerin Neliklerinden\u201d \u00e7\u0131kmam\u0131\u015f olu\u015funu, metaforik yap\u0131s\u0131n\u0131 g\u00f6z ard\u0131 eder. Bu g\u00f6z ard\u0131 edi\u015f dolay\u0131s\u0131yla da bilim, Nietzscheci bir bak\u0131\u015ftan, kendini mutlak olarak \u00f6ne s\u00fcrd\u00fc\u011f\u00fc \u00f6l\u00e7\u00fcde yeni bir dinin benimsenmesinden farkl\u0131 bir konumda de\u011fildir.
Yap\u0131salc\u0131l\u0131k-sonras\u0131 kuramsal geli\u015fme, Nietzsheci bir yakla\u015f\u0131mla yap\u0131lar\u0131n analizine y\u00f6nelmi\u015f, hakikat s\u00f6yleminin merkezi ve hiyerar\u015fik i\u015fleyi\u015fini sorgulam\u0131\u015ft\u0131r. Buna g\u00f6re, \u201cBilim bilimdir\u201d gibi son noktada kendisini mant\u0131ksal totolojilerle ifade eden \u201ckendili\u011finden inan\u00e7\u201dlar\u0131 saymazsak, kuramsal d\u00fczeyde \u201cbilimin hi\u00e7bir g\u00fcvenlik alan\u0131 yoktur\u201d[38] [39] Nesnellik imgeler d\u00fcnyas\u0131n\u0131n bi\u00e7imlerinden biridir; \u00e7\u00fcnk\u00fc, \u201cNesne, g\u00f6r\u00fclmeyi bekleyen \u015feydir, d\u00fc\u015f\u00fcnen \u00f6zneye g\u00f6re d\u00fc\u015f\u00fcn\u00fclen \u015feydir.\u201d[40]<\/p>\n

Kaynak\u00e7a:<\/p>\n

[1] Zeynep B. Say\u0131n, ‘The Pure Traveler\u2019: Metin Olarak K\u00fclt\u00fcr ve Edebiyat,’ Defter, S. 32 (K\u0131\u015f-1998), s. 137.
[2] Moderniteyi \u2018bilgi\/iktidar sendromu\u2019 kavramla\u015ft\u0131rmas\u0131yla de\u011ferlendiren Bauman, buna g\u00f6re modern entelekt\u00fcel stratejiyi de \u2018yasa koyuculuk\u2019 olarak kavramla\u015ft\u0131rmaktad\u0131r: Nesnel bilgiye sahip, do\u011fru ve ba\u011flay\u0131c\u0131 yarg\u0131larla g\u00f6r\u00fc\u015f ayr\u0131l\u0131klar\u0131n\u0131 h\u00fckme ba\u011flayan, evrensel d\u00fczenlemeler ortaya koruyan bir stratejidir bu. Bunu tart\u0131\u015f\u0131l\u0131r k\u0131lan postmodern yakla\u015f\u0131m ise \u2018yorumcular\u2019 olarak de\u011ferlendiriliyor.
Bkz.:Zygmunt Bauman, Yasa Koyucular ve Yorumcular,\u00a0 \u00c7ev.: Kemal Atalay, 1. B., Metis Yay., Kas\u0131m 1996.<\/p>\n

[3] Robert M. Pirsig, Zen ve Motosiklet Bak\u0131m Sanat\u0131, Ayr\u0131nt\u0131 Yay.
[4] \u201cPostmodernist tart\u0131\u015fma, Bat\u0131 toplumunun \u00f6zbilin\u00e7lili\u011fi ve b\u00f6yle bir bilin\u00e7lili\u011fin zemini (ya da zemin yoklu\u011fu) hakk\u0131ndad\u0131r\u201d, tart\u0131\u015fman\u0131n a\u00e7\u0131l\u0131mlar\u0131 i\u00e7in Bkz.:\u00a0 Bauman, a.g.e., s. 143.
[5] Konunun ideoloji ba\u011flam\u0131nda farkl\u0131 ve kapsaml\u0131 de\u011ferlendirmeleri i\u00e7in bkz.:, J. Larrain,\u00a0 \u0130deoloji ve K\u00fclt\u00fcrel Kimlik, \u00c7ev.: Ne\u015fe Nur Domani\u00e7, Sarmal Yay., ve ayr\u0131ca bkz.: T. Eagleton , \u0130deoloji,\u00a0 \u00c7ev.: Muttalip \u00d6zcan, Ayr\u0131nt\u0131 Yay.
[6] F. Nietzsche, “Ahlakd\u0131\u015f\u0131 Anlamda Do\u011fruluk ve Yalan \u00dczerine”, \u00c7ev: Oru\u00e7 Aruoba, Cogito, S. 16 (G\u00fcz-1998), s. 59.
\u201cNedir \u00f6yleyse hakikat? Devingen bir e\u011fretilemeler, yak\u0131\u015ft\u0131rmalar, insansalla\u015ft\u0131rmalar, k\u0131sacas\u0131 bir insan ili\u015fkileri \u00f6zeti, ki, poetik ve retorik olarak y\u00fcceltilerek, \u00e7evrilip ta\u015f\u0131narak, s\u00fcslenerek, uzun kullan\u0131m sonucu bir halk i\u00e7in kesin, buyurucu ve ba\u011flay\u0131c\u0131 hale gelmi\u015ftir: Hakikatler, sanr\u0131 olduklar\u0131 unutulmu\u015f sanr\u0131lard\u0131r; kullan\u0131la kullan\u0131la g\u00fcd\u00fckle\u015fmi\u015f ve g\u00fc\u00e7s\u00fczle\u015fmi\u015f e\u011fretilemeler, tu\u011fralar\u0131n\u0131 yitirmi\u015f sikkeler, ki, \u015fimdi, art\u0131k sikke olarak de\u011fil maden olarak hesaba kat\u0131lmaktad\u0131rlar\u201d.<\/p>\n

[7] Max Horkheimer, Ak\u0131l Tutulmas\u0131, III. B., Metis Yay., Aral\u0131k 1994,
[8] T. Adorno, \u201cBoyun E\u011fme,\u201d \u00c7ev.: Kaya \u015eahin,\u00a0 Defter,\u00a0 S. 37 (Yaz 1999), s. 137.
[9]\u00a0 Larrain, a.g.e., s. 182.
[10] A.g.e., s. 187.
[11] Ussall\u0131k durumu, ussall\u0131k \u00e7er\u00e7evesi, ussall\u0131k kuram\u0131, ussalla\u015ft\u0131rma vb. kavram ve \u00f6nerileri i\u00e7in bkz.: “Ahmet \u0130nam, Felsefe Tart\u0131\u015fmalar\u0131 2, \u201c\u0130nsan Ussal m\u0131d\u0131r?\u201d, s. 53.\u00a0 Ussall\u0131k durumu, ussall\u0131k \u00e7er\u00e7evesi, ussall\u0131k kuram\u0131, ussalla\u015ft\u0131rma vb. kavram ve \u00f6nerileri i\u00e7in bak\u0131n\u0131z.”
[12] Ahmet \u0130nam, a.g.e., s. 54.
[13] Zeynep Say\u0131n, a.g.e., s. 142.
[14] Mich\u00eale Barrett, Marx\u2019tan Foucault\u2019ya \u0130deoloj\u0130, \u00c7ev.: Ahmet Fethi, I.B., Sarmal Yay.,\u00a0 A\u011fustos 1996, s. 78.
[15] Thierry Hentcn, Hayali Do\u011fu, Metis Yay., May\u0131s 1996, s. 185.
[16] \u201cEpistemolojik kopu\u015f\u201d iddias\u0131 kuramsal olarak da ayr\u0131ca kendi paradoksunu \u00fcretir. Bkz.: Y\u0131lmaz Sezer, \u201cTarih Biliminin Devrimcile\u015ftirilmesi Sorunu\u201d, Teori ve Politika, S. 2, (Bahar- 1996), s. 3. “… paradoks \u2018epistemoloji\u2019 \u00f6nerisi ile \u2018kopu\u015f\u2019 iddias\u0131 aras\u0131ndaki \u00e7eli\u015fkiden kaynaklan\u0131r.
[17]\u00a0 I. Wallerstein, Marx ve Tarih: Kutupla\u015fma; \u201cMarx\u2019\u0131n ba\u015fl\u0131ca sloganlar\u0131n\u0131n daha fazla \u00f6zg\u00fcrl\u00fck , daha fazla e\u015fitlik, daha fazla karde\u015flik oldu\u011fu s\u00f6ylenebilir.” Bkz.: E. Balibar, I. Wallerstein, Irk-Ulus, S\u0131n\u0131f, \u00c7ev.: Nazl\u0131 \u00d6ktem,\u00a0 II. B., Metis Yay., s. 159
[18] Orhan G\u00f6kdemir \u201cS\u00fcreklilik ve Kopu\u015f\/Marx, Lenin, Althusser\u201d,\u00a0 Teori ve Politika, S.4(G\u00fcz-96) s. 50. “Ne var ki G\u00f6kdemir gerek bu yaz\u0131s\u0131nda, gerekse \u201cFelsefi Akl\u0131n Ele\u015ftirisi\u201dnde (Teori ve Politika, S. 2, s.28) Ak\u0131l\u2019\u0131 d\u00f6nemselle\u015ftirerek \u2018ilerletiyor\u2019 ve \u2018bilim\u2019le \u2018kopu\u015f\u2019tan s\u00f6z ediyor. \u201cFelsefi akl\u0131n\u201d ele\u015ftirisi, \u2018bilici akl\u0131n\u2019 s\u00fcreklili\u011fini g\u00f6z ard\u0131 ediyor. Bilimin felsefeden kopu\u015fu, bir \u201cac\u0131mas\u0131z bir sava\u015f\u0131n sonucu olacakt\u0131r\u201d deniliyor. Buradan bilim\u2019e kuramsal bir ayr\u0131cal\u0131k tan\u0131namaz. Tarihsel d\u00f6nemselle\u015ftirme, \u2018felsefenin dine d\u00f6n\u00fc\u015fme e\u011filimini\u2019 sorun ederken, d\u00fc\u015f\u00fcncenin dine d\u00f6n\u00fc\u015fme e\u011filiminin kuramsal sorgulamas\u0131n\u0131 g\u00f6z ard\u0131 etmektedir.
[19] Metin Kayao\u011flu, \u201cFelsefede Marxizmin Sonu\u015fmaz Problemi\u201d,\u00a0 Teori ve Politika, S.5(K\u0131\u015f-97), s. 28.
[20] Kayao\u011flu, a.g.e., s.14. \u201cBilimin, \u015feyleri \u2018ger\u00e7ekte olduklar\u0131 bi\u00e7imde ele alarak\u2019 felsefeden ayr\u0131ld\u0131\u011f\u0131 gibi do\u011fru ancak bo\u015f ifadeler kullanmalar\u0131, onlar\u0131n bilim-felsefe ayr\u0131m\u0131 konusunda belirgin g\u00f6r\u00fc\u015flere sahip olmad\u0131klar\u0131 anlam\u0131na geliyor. Bilimin ay\u0131rac\u0131 olarak g\u00f6r\u00fclen ifade ile, felsefenin ay\u0131r\u0131c\u0131 niteli\u011fini ortaya koyan ifadeler aras\u0131nda \u2018hakikilik\u2019 bak\u0131m\u0131ndan hi\u00e7bir teorik stat\u00fc fark\u0131 bulunmuyor. \u2018Ger\u00e7ekte olduklar\u0131 bi\u00e7imde ele almak\u2019, bunun \u00f6l\u00e7\u00fct\u00fcn\u00fcn ne oldu\u011funu zorunlu olarak sorduran bir ifade. \u00dcstelik bu anlay\u0131\u015f, Marx ve Engels\u2019in b\u00fct\u00fcn eserleri boyunca varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcr\u00fcr\u201d.
[21] Kayao\u011flu, a.g.e., s.14.
[22] Derya K\u00f6m\u00fcrc\u00fc, \u201cMarksizm Bir \u0130deoloji De\u011fildir!,\u201d, Teori ve Politika, S. 9 (K\u0131\u015f-98), s. 56. Ve bkz., a. g.e., s. 53; “K\u00f6m\u00fcrc\u00fc, meseleye bir vurgu sorunu olarak bakt\u0131\u011f\u0131ndan \u201cMarx\u2019\u0131n teorik \u00e7al\u0131\u015fmas\u0131n\u0131n b\u00fct\u00fcn\u00fcnde tek bir ideoloji yakla\u015f\u0131m\u0131ndan bahsetmek m\u00fcmk\u00fcn de\u011fildir\u201d diyor.
[23] Kenan Kalyon, \u201cModernizmin \u00d6tesi ve Postmodernizm,\u201d Emek, 1. Kitap.
[24] A. Osman Alayo\u011flu, \u201cBilim olarak Tarih \u00dcst\u00fcne\u201d, Teori ve Politika, S. 4 (K\u0131\u015f-96),\u00a0 s. 3.
[25] \u201cMarksist Olmak, Marksist Kalmak ve Yeniden Marksist Olmak\u201d, bkz.: Vedat Ayta\u00e7, \u201cMarksizmin B\u00fct\u00fcnl\u00fc\u011f\u00fc ve Bilim\u201d, Teori ve Politika, S. 4 (K\u0131\u015f-96) s. 80.
[26] Alayo\u011flu, a.g.e., s.6.
[27] Metin Kayao\u011flu, \u201cGe\u00e7mi\u015f-Bug\u00fcn-Gelecek Diyalekti\u011fine Reddiye,\u201d Teori ve Politika,\u00a0 S: 14 (Bahar-99), s. 48.
[28] Alayo\u011flu, a.g.e., ….Alayo\u011flu\u2019nun s\u00f6zlerinden \u00f6zetlenen bu ifadeler, Engels ve Lenin\u2019in Kant\u2019\u0131 \u201cutanga\u00e7 materyalist\u201d olarak de\u011ferlendirmelerini dillendiriyor.
[29] Kayao\u011flu, a.g.e., s. 48.
[30] Jale Karaka\u015f, \u201cBilgi ve Zaman \u0130li\u015fkisi Bak\u0131m\u0131ndan Politikan\u0131n Yeri\u201d, Teori ve Politika,\u00a0 S. 9, (K\u0131\u015f-98) s. 38. Bkz.: Karaka\u015f, Kayao\u011flu\u2019nun, bilgi ger\u00e7ek ayr\u0131m\u0131yla Kant\u2019\u0131n \u201csaf akl\u0131n\u201d s\u0131n\u0131rlar\u0131n\u0131 aramas\u0131 gibi, \u201csaf bilimin\u201d s\u0131n\u0131rlar\u0131n\u0131 arad\u0131\u011f\u0131n\u0131 yazd\u0131.
[31] Zeynep Say\u0131n, a.g.e., s. 137.
[32] M. Kayao\u011flu \u201cMarksist Politikan\u0131n Teorik \u00d6nc\u00fclleri\u201d,\u00a0 Teori ve Politika, S. 1 (K\u0131\u015f-96), s. 6.\u00a0 “Ancak yaz\u0131n\u0131n amac\u0131 bilim a\u00e7\u0131s\u0131ndan bunun aksini kan\u0131tlamak.”
[33] Kayao\u011flu, a.g.e., s. 7. Bkz.: \u201cMarx\u2019\u0131n teorisinin bilim y\u00f6n\u00fc, onu hem \u00e7a\u011fda\u015f (burjuva) teorik disiplinlerden, hem de i\u015f\u00e7i ve ezilenlerin hareketinin di\u011fer teorilerinden radikal bir \u015fekilde ay\u0131rmaktad\u0131r…\u201d, Jale Karaka\u015f, bunu \u201cbilimsel idealizm olarak ele\u015ftirdi: \u201cHerhangi bir idealizmin en kaba ay\u0131rt edici \u00f6zelli\u011finin bir mutlak kategorisi i\u00e7ermesi oldu\u011fu s\u00f6ylenebilir. Bu belirlemeye g\u00f6re, \u2018bilimsel idealizmin\u2019 ay\u0131rt edici \u00f6zelli\u011fi \u2018bilimsel bilgiyi\u2019 mutlak kabul etmesidir\u201d. Bkz.: Karaka\u015f, a.g.e., s. 40.
[34] \u201cGer\u00e7ek bilim(…) teorik kavramlarla olu\u015fturulur.\u201d, Bkz.:Alayo\u011flu, \u201cBilim Olarak Tarih \u00dcst\u00fcne\u201d, Teori ve Politika, S .4 (G\u00fcz-96), s. 14.\u00a0
[35] Thomas Kuhn, Bilimsel Devrimlerin Yap\u0131s\u0131,\u00a0 \u00c7ev.: Nil\u00fcfer Kuya\u015f, I.B., Alan Yay., s. 183.
[36] G\u00fcrol Irz\u0131k \u201c\u0130ki Kuhn\u201d, Felsefe Tart\u0131\u015fmalar\u0131, 8, s. 68. Bkz.: “Irz\u0131k, Kuhn\u2019u realizm ve idealizm aras\u0131ndaki gidi\u015f geli\u015fleri a\u00e7\u0131s\u0131ndan de\u011ferlendiriyor. Temel sorun, bilginin kuram-ba\u011f\u0131ml\u0131 olmas\u0131yla, d\u00fcnyan\u0131n kuram-ba\u011f\u0131ml\u0131 olmas\u0131 aras\u0131ndaki ayr\u0131m\u0131n kesinle\u015fip kesinlenemeyece\u011fine ili\u015fkindir.”
[37] G\u00fcrol Irz\u0131k, \u201cPopper\u2019\u0131n \u00dc\u00e7 D\u00fcnya Kuram\u0131 Ve Bilimsel Bilginin Nesnelli\u011fi,\u201d Felsefe Tart\u0131\u015fmalar\u0131, 9, s. 84. Ve Bkz.:\u00a0 a.g.e. s.90; \u201cPopper\u2019\u0131n anlay\u0131\u015f\u0131 nesnelli\u011fin bir derece i\u015fi oldu\u011funu vurgular. Bir kuram ya da hipotez nedenli s\u0131k\u0131 bir bi\u00e7imde s\u0131nanabilirse, o kadar nesnel demektir. Bu durumda bir kuram di\u011ferinden daha nesnel olabilir.\u201d
[38] A. Osman Alayo\u011flu, \u201cNesnellik Sorunu ve Bilimsel-Teorik Sistemler”, Teori ve Politika, S.5 (K\u0131\u015f-97), s. 51.
[39] Roland Barthes, G\u00f6stergebilimsel Ser\u00fcven,\u00a0 \u00c7ev.: M. Rifat, Yap\u0131 Kredi Yay. s. 16.
[40] Barthes, a.g.e., s. 169.<\/p>\n","protected":false},"excerpt":{"rendered":"

Burada, belirtilen noktalara ili\u015fkin eksiklikler, belirsizlikler ve geli\u015ftirilmeye duyulan ihtiya\u00e7 g\u00f6z \u00f6n\u00fcnde bulundurularak, k\u0131saca, modernizmin felsefi ilkelerine ba\u011fl\u0131l\u0131\u011f\u0131 a\u00e7\u0131s\u0131ndan \u201cMarksist B\u00fct\u00fcnsellik\u201din \u00e7ok genel bir de\u011ferlendirmesi sunulmaya ve bu genel g\u00f6r\u00fcn\u00fcm \u00e7er\u00e7evesinde Ak\u0131l, \u0130deoloji, Bilim, Hakikat, Teori vb. konulara de\u011fin belli bir tart\u0131\u015fmaya \u00e7ok \u00f6zet olarak de\u011finilmeye \u00e7al\u0131\u015f\u0131lacak; yaln\u0131zca bir giri\u015f niteli\u011finde uzaktan bir g\u00f6r\u00fcn\u00fcm olu\u015fturmak […]<\/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-386","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-marksizm"},"yoast_head":"\nMarksist b\u00fct\u00fcnsellik'in sorgulanmas\u0131 a\u00e7\u0131s\u0131ndan ak\u0131l, ideoloji ve bilim - 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