{"id":403,"date":"2010-02-01T01:00:00","date_gmt":"2010-01-31T22:00:00","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/02\/01\/dunyayi-degistirmek-praxisten-uretime-1bolum-etienne-balibar\/"},"modified":"2010-02-01T01:00:00","modified_gmt":"2010-01-31T22:00:00","slug":"dunyayi-degistirmek-praxisten-uretime-1bolum-etienne-balibar","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/02\/01\/dunyayi-degistirmek-praxisten-uretime-1bolum-etienne-balibar\/","title":{"rendered":"D\u00fcnyay\u0131 De\u011fi\u015ftirmek | Praxisten \u00fcretime (1.B\u00f6l\u00fcm) | Etienne Balibar"},"content":{"rendered":"

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Feuerbach \u00dczerine Tezler\u2019in on birinci ve sonuncusunda\u00a0 \u015funlar\u0131 okuyoruz:\u00a0 “Filozoflar\u00a0 yaln\u0131zca d\u00fcnyay\u0131 farkl\u0131 yo\u00adrumlad\u0131lar, aslolan onu de\u011fi\u015ftirmektir.” Bu k\u0131sm\u0131n amac\u0131 Marx’\u0131n, bu form\u00fc\u00adlasyonun ortaya koydu\u011fu sorunlar\u0131n uf\u00adkunu bir anlamda hi\u00e7bir \u015fekilde a\u015fmad\u0131\u011f\u0131 halde neden orada durmad\u0131\u011f\u0131n\u0131 anlamaya ba\u015flamakt\u0131r.<\/p>\n

Feuerbach \u00dczerine Tezler<\/em> ; Nedir \u00f6yleyse “Tezler?” Kah ele\u015ftirel bir temellendirme\u00adnin ana hatlar\u0131n\u0131 \u00e7izen, kah \u00f6zl\u00fc bir \u00f6nermeyi ifade eden ve ba\u00adzen neredeyse bir parola olan bir dizi \u00f6zdeyi\u015f mi? Bi\u00e7emleri, Alman felsefesinin terminolojisini (ki bu bazen g\u00fcn\u00fcm\u00fczde anla\u015f\u0131lmas\u0131n\u0131 g\u00fc\u00e7le\u015ftiriyor) bir \u00e7e\u015fit \u00f6zg\u00fcr\u00adle\u015fmeyi taklit eden kararl\u0131 bir hareketle do\u011frudan bir\u00a0 \u00e7a\u011fr\u0131\u015ft\u0131rma ile b\u00fct\u00fcn\u00adle\u015ftiriyor:<\/p>\n

Devrimci eylemlilik (veya pratik) do\u011frultusunda teori d\u0131\u015f\u0131na yinelenen bir \u00e7\u0131k\u0131\u015f. Tezler, Renli gen\u00e7 \u00fcniversi\u00adteli ve yay\u0131nc\u0131 yar\u0131 g\u00f6zetim al\u00adt\u0131nda Br\u00fcksel\u2019de bulundu\u011fu s\u0131rada, 1845 mart\u0131na do\u011fru yaz\u0131ld\u0131lar. Onunla\u00a0 \u00f6l\u00fcm\u00fcne ka\u00addar s\u00fcrecek olan bir \u00e7al\u0131\u015f\u00admaya ba\u015flayan arkada\u015f\u0131 Engels ile orada bulu\u015fmas\u0131 ge\u00adcikmeyecekti. Bu sat\u0131rlar mutlaka yay\u0131n\u00adlamaya y\u00f6nelik gibi g\u00f6r\u00fcnm\u00fcyorlard\u0131: Hat\u0131rlamak ve s\u00fcrekli onlardan esinlenmek i\u00e7in ka\u011f\u0131t\u00a0 \u00fczerine at\u0131lan form\u00fcller olan ‘notlar’ (m\u00e9morandum) niteli\u011findeydiler.<\/p>\n

O s\u0131rada Marx 1932’de yay\u0131nlanan ve o zamandan beri Ekonomi Politik ve Felsefe veya 1844 El Yaz\u0131lar\u0131[1] ba\u015fl\u0131\u011f\u0131 alt\u0131nda bilinen m\u00fcsvetteler sayesinde hakk\u0131nda olduk\u00e7a belirgin bir fikre sahip oldu\u011fumuz bir \u00e7al\u0131\u015fmaya giri\u015fmi\u015ftir.<\/p>\n

\u00dccretlilik bi\u00e7imindeki insan eme\u011finin yabanc\u0131la\u015fmas\u0131\u00adn\u0131n fe\u00adnomenolojik (olaybilimsel) (anlam\u0131\u00a0 veya anlams\u0131zl\u0131\u011f\u0131 ortaya \u00e7\u0131kartmaya y\u00f6nelik) bir incelemesidir s\u00f6z konusu olan. Orada Rousseau, Feuerbach, Proudhon ve Hegel ile eko\u00adnomistleri( Adam Smith, Jean-Baptiste Say, Ri\u00adcardo, Sismondi)\u00a0 ilk okuyu\u015fu, insan\u0131n kendi eme\u011fi ve do\u011fa ile, yani \u00f6zel m\u00fclkiyetin yok ederek insan\u0131\u00a0 “kendi kendisine\u00a0 yabanc\u0131la\u015ft\u0131rd\u0131\u011f\u0131”,\u00a0\u00a0 “ortakla\u015fa ruhu”\u00a0 ile\u00a0 yeni\u00adden uzla\u015fmas\u0131 olarak d\u00fc\u015f\u00fcn\u00fclen h\u00fcmanist ve naturalist kom\u00fcnizm kavra\u00adm\u0131na varmak \u00fczere s\u0131k\u0131 s\u0131k\u0131ya birle\u015firler.<\/p>\n

Ama Marx bu \u00e7al\u0131\u015fmay\u0131 kesecek (\u00e7ok ilerde t\u00fcm\u00fcyle ba\u015fka temelde yeniden ba\u015flayacakt\u0131r) ve Engels’le bir\u00adlikte her \u015feyden \u00f6nce, \u00fcniversiter ve \u00fcniversite d\u0131\u015f\u0131\u00a0 “gen\u00e7 Hegelci”\u00a0 farkl\u0131 felsefi ak\u0131mlara (Ludwig Feuerbach, Bruno Bauer, Max Stirner , hepsi az \u00e7ok\u00a0 Ph\u00e8nom\u00e8no\u00adlogie de l\u2019Es\u00adprit et de la Philosophie du droit’\u00adn\u0131n yazar\u0131n\u0131n\u00a0 sol\u00addan\u00a0 okunmas\u0131n\u0131 esinleyen Restorasyo\u00adnun ele\u015ftirisi\u00a0 hare\u00adketine ba\u011fl\u0131d\u0131rlar)\u00a0 kar\u015f\u0131 bir polemik ni\u00adteli\u011finde olan Alman \u0130deolojisi\u2019ni yazmaya giri\u015fecektir. Tezlerin[2]\u00a0 yaz\u0131m\u0131 bu ke\u00adsinti ile \u00e7ak\u0131\u015f\u0131r. Muhtemelen Tezler kuramsal nedenlerin birka\u00e7\u0131n\u0131 i\u00e7ermektedir. Ancak Alman \u0130deolojisi\u2019nin \u00f6nerme\u00adleri ile hangi kesin\u00a0 ili\u015fkiyi kurduklar\u0131 da merak uyand\u0131ran bir sorudur.[3]\u00a0 Bu konuya ileride d\u00f6\u00adnece\u011fim.<\/p>\n

Di\u011fer \u00fcnl\u00fc okuyuculardan biri, Louis Althusser, \u00f6nce\u00adden Tezleri bir kopu\u015fun “\u00f6ncel k\u0131y\u0131s\u0131”\u00a0 olarak sunard\u0131 -b\u00f6ylece \u00e7a\u011fda\u015f Marksizmin b\u00fcy\u00fck tart\u0131\u015fmalar\u0131ndan bi\u00adrini ba\u015flatt\u0131: Ona g\u00f6re 1844 El Yaz\u0131lar\u0131\u00a0 karakteristik h\u00fc\u00admanizmleri ile hala kopu\u015fun\u00a0 “berisinde”\u00a0 idiler, Alman \u0130deolojisi veya daha \u00e7ok birinci k\u0131sm\u0131, ipucu i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn geli\u015fmesinde olan devlet m\u00fclkiyetinin birbirini izleyen bi\u00ad\u00e7imlerinden yapt\u0131\u011f\u0131 \u00e7\u0131\u00adkarsamayla “tarih bilimi”nin\u00a0 pozitif ger\u00e7ek sahnesine giri\u015fini temsil ediyordu.<\/p>\n

Burada eksiksiz bir a\u00e7\u0131klama yapma \u00e7abas\u0131nda de\u011fi\u00adlim. Koyduklar\u0131 i\u00e7 sorunlar\u0131 a\u00e7\u0131\u011fa \u00e7\u0131karacak \u015fekilde t\u00fcm ayr\u0131mlar\u0131 ile birlikte, sonraki yorumlay\u0131c\u0131lar\u0131 da alarak her form\u00fclas\u00adyonu ayr\u0131nt\u0131lar\u0131 ile inceleyen Georges Labica\u2019\u00adn\u0131n[4] \u00e7al\u0131\u015fma\u00ads\u0131na ba\u015fvuraca\u011f\u0131z.\u00a0 Labica, Tezlerin nas\u0131l yap\u0131land\u0131\u011f\u0131n\u0131 m\u00fckemmel bir a\u00e7\u0131kl\u0131kla g\u00f6stermektedir. Bir u\u00e7tan di\u011ferine, bir “yeni materyalizm”\u00a0 veya pratik ma\u00adteryalizm\u00a0 i\u00e7inde felse\u00adfenin\u00a0 “iki kamp\u0131” aras\u0131ndaki gele\u00adneksel kar\u015f\u0131tl\u0131\u011f\u0131n a\u015f\u0131lmas\u0131 s\u00f6z konusudur: \u0130dealizm\u00a0 yani her \u015feyden \u00f6nce t\u00fcm ger\u00ad\u00e7ekli\u011fi ruh d\u00fcnyas\u0131nda yans\u0131tan Hegel ve t\u00fcm zihinsel so\u00adyutlamalar\u0131\u00a0 duyarl\u0131l\u0131\u011fa, yani ya\u00ad\u015fama, duyu ve duyguya, Epik\u00fcrc\u00fclerin ve \u00e7a\u011fda\u015f yan\u00adda\u015flar\u0131 Hobbes, Diderot, Helvetius \u00f6rne\u011fince indirgeyen\u00a0 “eski materyalizm”, veya\u00a0 “sezgisel”\u00a0 materyalizm .<\/p>\n

Yabanc\u0131la\u015fman\u0131n\u00a0 ele\u015ftirisi<\/p>\n

O zaman\u0131n tart\u0131\u015fmalar\u0131na bakarsak, gerek\u00e7elendirmenin ipucu yeterince a\u00e7\u0131kt\u0131r. Feuerbach[5]\u00a0 “dinsel yabanc\u0131la\u015f\u00admay\u0131”, yani ger\u00e7ek , hissedilebilir insan\u0131n bir ba\u015fka du\u00adyu\u00adm\u00fcst\u00fc d\u00fcnyada\u00a0 selameti ve m\u00fckemmeliyeti temsil etti\u011fi ol\u00adgusunu a\u00e7\u0131klamak istedi (varl\u0131klarda ve kendi\u00a0 “esasl\u0131 \u00f6zel\u00adlikleri”nin – \u00f6zellikle toplumsal ba\u011f veya “in\u00adsan cinsi”ni bir\u00adle\u015ftiren a\u015fk ba\u011f\u0131- farzedilen durumlar\u0131nda bir yans\u0131ma gibi). Bu yan\u0131ltmaca oyununun bilincine va\u00adran insanlar tanr\u0131ya terkedilmi\u015f ruhlar\u0131n\u0131\u00a0 “yeniden sahip\u00adlenmeye” ve b\u00f6ylece bu d\u00fcnya \u00fczerinde karde\u015fli\u011fi ger\u00ad\u00e7ekten ya\u015famaya yeterli hale geleceklerdir. Feuerbach\u2019\u0131n ard\u0131ndan (Marx’\u0131n kendi\u00adsinin de dahil oldu\u011fu) ele\u015ftirel felsefeciler ayn\u0131 \u015femay\u0131 di\u00ad\u011fer soyutlama ve insan varl\u0131\u011f\u0131\u00adn\u0131n\u00a0 “m\u00fclks\u00fczle\u015ftirilmesi”\u00a0 fe\u00adnomenlerine, \u00f6zellikle de in\u00adsanlar\u0131n \u00f6zg\u00fcr ve e\u015fit olacaklar\u0131 ideal bir topluluk olarak toplumdan\u00a0 soyutlanm\u0131\u015f politik \u00e7e\u00adperi olu\u015fturana, yay\u00admay\u0131 istemi\u015flerdir. Ancak Marx\u00a0 bize Tezlerde\u00a0 bu\u00a0 yan\u00ads\u0131tman\u0131n ger\u00e7ek sebebinin bir bilin\u00e7 yan\u0131l\u00adsamas\u0131, bireysel bir d\u00fc\u015flemenin etkisi olmad\u0131\u011f\u0131n\u0131 s\u00f6yler: Bu, toplumda h\u00fc\u00adk\u00fcm s\u00fcren ayr\u0131\u015fma veya b\u00f6l\u00fcnmedir, in\u00adsanlar\u0131 kendi aralar\u0131nda kar\u015f\u0131 kar\u015f\u0131ya getiren dinin, g\u00f6ky\u00fc\u00adz\u00fcn\u00fcn veya politikan\u0131n sihirli \u00e7\u00f6z\u00fcmler \u00f6nerdikleri bu pratik \u00e7eli\u015fkiler\u00addir. \u0130nsanlar bundan, baz\u0131 insanlar\u0131n di\u011ferlerine g\u00f6re ba\u011f\u0131ml\u0131l\u0131\u011f\u0131n\u0131 ortadan kald\u0131rarak prati\u011fin kendisi olan\u00a0 bir d\u00f6n\u00fc\u015f\u00fcmle kurtulabilirler. \u00d6yleyse yabanc\u0131la\u015fman\u0131n\u00a0 dur\u00addurulmas\u0131 felsefeye de\u011fil (zira felsefe hi\u00e7bir zaman dinin ve politikan\u0131n uzla\u015ft\u0131r\u0131lmas\u0131 ideallerinin yorumu ya da ifa\u00adde\u00adsinden ba\u015fka bir \u015fey olmad\u0131), ko\u015fullar\u0131 bireylerin maddi var\u00adl\u0131klar\u0131nda, toplumsal ili\u015fkilerinde yatan\u00a0 devrime aittir. Feuerbach \u00dczerine Tezler buradan kalkarak her zaman en y\u00fcksek \u00f6zlemi olan \u00f6zg\u00fcrle\u015ftirmenin, kurtulu\u015fun ger\u00ad\u00e7ek\u00adle\u015fmesinin yegane arac\u0131 olmu\u015f olan felsefeden nihai bir \u00e7\u0131\u00adk\u0131\u015f\u0131 (Ausgang) zorunlu k\u0131lar.<\/p>\n

Devrim felsefeye kar\u015f\u0131<\/p>\n

G\u00fc\u00e7l\u00fckler tam da bu noktada ba\u015flarlar. Ku\u015fkusuz Marx b\u00f6yle bir buyru\u011fu yay\u0131nlamaya kalk\u0131\u015fmam\u0131\u015f veya f\u0131rsat bu\u00adlamam\u0131\u015ft\u0131r. Geriye yazd\u0131klar\u0131 kal\u0131yor, bir\u00a0 “\u00e7al\u0131nt\u0131 mek\u00adtup” bize ula\u015fm\u0131\u015ft\u0131r. Ama s\u00f6z konusu\u00a0 \u00f6nerme olduk\u00e7a \u00e7eli\u015fkili\u00addir. Bir anlamda kesinlikle kendisi ile uyum i\u00e7inde\u00addir. Gerekeni derhal yapar(daha sonraki bir terminolojide onda performatif bir \u015feyler oldu\u011fu s\u00f6ylenmeye kalk\u0131la\u00adcakt\u0131r). \ufb01\u00f6yle yazmak: “Filozoflar yaln\u0131zca d\u00fcnyay\u0131 farkl\u0131 bi\u00e7imde yorumlam\u0131\u015flard\u0131r, aslolan onu de\u011fi\u015ftirmektir”. Et\u00adken, yer\u00ady\u00fcz\u00fcne ait\u00a0 veya “d\u00fcnyevi”\u00a0 olma iddias\u0131ndaki t\u00fcm d\u00fc\u015f\u00fcnce\u00adler i\u00e7in bir geri d\u00f6n\u00fclmezlik noktas\u0131 koymak\u00adt\u0131r. Bu ayn\u0131 za\u00admanda kendi kendine felsefeye do\u011fru ge\u00adriye d\u00f6n\u00fc\u015f\u00fc ya\u00adsaklamakt\u0131r. Veya, isterseniz, e\u011fer, tesa\u00add\u00fcfen, d\u00fcnyay\u0131, \u00f6zellikle de toplumsal d\u00fcnyay\u0131 yorumla\u00admaya, felsefe nite\u00adlemelerinin alt\u0131na d\u00fc\u015fmeye\u00a0 yeniden ba\u015flan\u0131rsa, bu, kendi kendini mahkum etmektir, \u00e7\u00fcnk\u00fc felsefe ve devrim ara\u00ads\u0131nda orta yol yoktur. Nihayetinde bu kendi kendini sessiz\u00adli\u011fe mahkum etmenin bir bi\u00e7imidir.<\/p>\n

Ancak bu se\u00e7ene\u011fin hoyratl\u0131\u011f\u0131 bize ba\u015fka bir y\u00fcz\u00fc g\u00f6steri\u00adyor: E\u011fer “s\u00f6ylemek yapmakt\u0131r”sa, di\u011fer yandan “yapmak s\u00f6ylemektir”\u00a0 ve kelimeler asla masum de\u011filler\u00addir.\u00a0 \u00d6rne\u011fin d\u00fcnya yorumlar\u0131n\u0131n \u00e7e\u015fitli oldu\u011funu, dev\u00adrimci d\u00f6n\u00fc\u015f\u00fcm\u00fcn ise, z\u0131mnen, tek veya tek anlaml\u0131 ol\u00addu\u011funu s\u00f6ylemek ma\u00adsumca de\u011fildir. Zira bu d\u00fcnyay\u0131 de\u011fi\u015ftirmenin tek bir bi\u00e7imi oldu\u011fu anlam\u0131na gelir: Var olan d\u00fczeni y\u0131kan, gerici ve halk kar\u015f\u0131t\u0131 (antipop\u00fcler) olamayacak olan devrim. Ge\u00e7erken be\u00adlirtelim, Marx bu tezden \u00e7ok \u00e7abuk vazge\u00e7ecektir: Daha Manifesto\u2019da ve afortiori Kapital\u2019de kapitalizmin “d\u00fcnyay\u0131 d\u00f6n\u00fc\u015ft\u00fcrd\u00fc\u011f\u00fc” g\u00fcc\u00fcn\u00fc not edecektir ve d\u00fcnyay\u0131 de\u011fi\u015f\u00adtirmenin bir\u00e7ok bi\u00e7imi olup olmad\u0131\u011f\u0131 veya bir de\u011fi\u015fimin nas\u0131l bir di\u011ferinin i\u00e7ine girebilece\u011fi, hatta ak\u0131\u015f\u0131n\u0131 de\u011fi\u015ftirebile\u00adce\u011fi sorusu \u00f6nem kazanacakt\u0131r. \u00d6te yandan (bu yakla\u015f\u0131m) bu tek d\u00f6n\u00fc\u015f\u00fcm\u00fcn ayn\u0131 zamanda felsefenin i\u00e7 \u00e7eli\u015fkilerinin “\u00e7\u00f6\u00adz\u00fcm\u00fc” oldu\u011fu anlam\u0131na gelir.\u00a0 “Devrimci prati\u011fin”\u00a0 b\u00f6y\u00adlece onlardan daha iyi ger\u00e7ekle\u015ftirdi\u011fi filozoflar\u0131n (Aristo, Kant, Hegel…) eski \u00f6zlemi.<\/p>\n

Ama dahas\u0131 var: Marx taraf\u0131ndan bulunan form\u00fcl, za\u00adten kendisi bir\u00a0 “\u00e7\u0131k\u0131\u015f”\u00a0 eylemi olan bu buyruk, tesad\u00fcfen felsefi olarak \u00fcnl\u00fc olmad\u0131. Biraz haf\u0131za ile onda sadece di\u011fer slo\u00adganlarla de\u011fil (Rimbaud\u2019nun\u00a0 “Hayat\u0131 De\u011fi\u015ftir\u00admek”i gibi : bi\u00adliniyor ki \u00f6zellikle Andre Breton bu ba\u011fda\u015f\u00adt\u0131rmay\u0131 yapm\u0131\u015f\u00adt\u0131r[6]), geleneksel olarak\u00a0 “temel”\u00a0 say\u0131lan ve kah totolojiler kah antitezler olarak ortaya \u00e7\u0131kan di\u011fer fel\u00adsefi, ayn\u0131 za\u00admanda\u00a0 \u00f6zl\u00fc \u00f6nermelerle derin bir akrabal\u0131k \u00e7abucak bulu\u00adnur.\u00a0 Belirtelim ki t\u00fcm bu form\u00fclasyonlar i\u00e7erikleri ba\u015fka ba\u015fka , kas\u0131tlar\u0131 kar\u015f\u0131t olsalar da teori ve pratik, bilin\u00e7 ve ya\u00ad\u015fam aras\u0131ndaki ili\u015fki sorununu hedef\u00adlemede ortakla\u015f\u0131rlar. Parm\u00e8nid\u2019in\u00a0 “D\u00fc\u015f\u00fcnce ve varl\u0131k, ayn\u0131 \u015feydir “inden ba\u015fla\u00ady\u0131p, Spinoza\u2019dan (“Tanr\u0131 do\u011fa\u00add\u0131r”), Kant\u2019dan (“\u0130nanca yer a\u00e7\u00admak i\u00e7in bilgiyi s\u0131n\u0131rlamak zorunda kald\u0131m”), Hegel\u2019den (“Ak\u0131lc\u0131 olan ger\u00e7ektir, ger\u00ad\u00e7ek ak\u0131lc\u0131d\u0131r”) ge\u00e7erek Wittgenstein\u2019in\u00a0 “Hakk\u0131nda konu\u015fu\u00adlamayan \u015fey \u00fczerine susmak gerekir”ine kadar\u00a0 bu b\u00f6yle gider. Ve i\u015fte sadece felsefenin merkezine de\u011fil, gerek y\u0131kmak, gerekse tan\u0131n\u00admalar\u0131 temelinde kendini yeniden kurmak i\u00e7in \u00f6z s\u0131n\u0131rlar\u0131n\u0131 d\u00fc\u015f\u00fcnmeye zorlanma olan, (felsefenin) en spek\u00fclatif hare\u00adketinin merkezine yerle\u015f\u00admi\u015f bizim Marx\u2019\u0131m\u0131z.\u00a0 <\/p>\n

Bu derin ikili\u011fi hat\u0131rda tutal\u0131m (bundan uzla\u015fmaz bir \u00e7eli\u015fki yaratmaktan ka\u00e7\u0131nmak gerekir, ancak bizi Marx’\u0131n aynen bu\u00adrada k\u00f6klerini arad\u0131\u011f\u0131 bu “mistisizme”\u00a0\u00a0 g\u00f6t\u00fcr\u00admekte gecik\u00admeyecek olan\u00a0 tespit sondaj yap\u0131lamaz bir derinlik belirtisine de\u00a0 d\u00f6n\u00fc\u015ft\u00fcr\u00fclmemelidir) ve Tezler\u2019de yer alan iki hassas sorunu daha\u00a0 yak\u0131ndan inceleyelim:\u00a0 “Pratik ” (veya praxis)\u00a0 ve “s\u0131n\u0131flar sava\u015f\u0131”\u00a0 aras\u0131ndaki ili\u015fki; antropoloji veya\u00a0 insan \u00f6z\u00fc\u00a0 (sorunu).[7]<\/p>\n

Praxis ve s\u0131n\u0131flar sava\u015f\u0131<\/p>\n

Tezler devrimden bahsederler, ancak\u00a0 “s\u0131n\u0131flar sava\u015f\u0131”\u00a0 ifa\u00addesini kullanmazlar. Yine de hangi anlamda oldu\u011funu belir\u00adlemek ko\u015fuluyla\u00a0 bunu \u00e7\u0131kartmak keyfilik olmayacak\u00adt\u0131r. Cermanistlerin7 \u00e7al\u0131\u015fmalar\u0131 sayesinde birka\u00e7 y\u0131ld\u0131r Marx’\u0131n\u00a0 \u00e7arp\u0131c\u0131 kelimeler buldu\u011fu ancak temeli kesinlikle ona \u00f6zg\u00fc olmayan bu form\u00fclasyonlar\u0131n entellekt\u00fcel or\u00adtam\u0131\u00a0 daha iyi biliniyor. <\/p>\n

Onun d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc devrim a\u00e7\u0131k\u00e7a Frans\u0131z gelene\u011fine bakar. Gen\u00e7 radikal demokratlar\u0131n onda g\u00f6rd\u00fckleri, ke\u00adsilmi\u015f, daha sonra\u00a0 Thermidor sonras\u0131 cumhuriyetin\u00a0 “burjuva”\u00a0 kurulu\u015fu, Napolyoncu diktat\u00f6rl\u00fck ve nihayet Restorasyon ve kar\u015f\u0131-devrim (her durumda\u00a0 devlet tara\u00adf\u0131ndan) tersine \u00e7evrilmi\u015f hareketin\u00a0 yeniden ba\u015flamas\u0131 idi. Daha da a\u00e7\u0131k\u00e7as\u0131 ,Avrupa \u00f6l\u00e7e\u011finde,\u00a0 devrimci hareketi sonucuna g\u00f6t\u00fcrmek ve\u00a0 “sol yan\u0131n\u0131n”\u00a0 enerjisini ve esinini , XIX. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda tam da kom\u00fcnizm d\u00fc\u015f\u00fcncesinin \u00e7\u0131kt\u0131\u011f\u0131[8] devrimin bu\u00a0 e\u015fitlik\u00e7i\u00a0 bi\u00adle\u015fenini ( \u00f6zellikle Babeuf taraf\u0131ndan temsil edilen) tekrar bularak onu evrensel k\u0131l\u00admakt\u0131r s\u00f6z konusu olan. Marx, spe\u00adk\u00fclatif bir kavram\u0131n, ideal veya deneysel bir sitenin (Cabet\u2019in\u00a0 “Icaire”si gibi)\u00a0 de\u011fil, talepleri sadece Devrim ilkesinin – kar\u00adde\u015fli\u011fe ula\u015f\u00admak i\u00e7in kar\u015f\u0131l\u0131kl\u0131 olarak \u00f6zg\u00fcrl\u00fc\u011f\u00fcn ger\u00e7ek\u00adle\u015fmesini, karde\u015fli\u011fin ger\u00e7ekle\u015fmesine g\u00f6re ayarlayan – tu\u00adtarl\u0131 bir uygulamas\u0131n\u0131 temsil eden bir toplumsal hareketin s\u00f6z konusu oldu\u011funda olduk\u00e7a \u0131srarl\u0131 olacakt\u0131r. \u00d6zet ola\u00adrak, Marx ve di\u011ferlerinin tespit ettikleri, orta yolun olmad\u0131\u011f\u0131\u00add\u0131r : E\u011fer devrim gitti\u011fi yolda duraklarsa ancak gerileyebile\u00adce\u011fi ve kurulu d\u00fczeni savunmak i\u00e7in, gerici veya liberal, devletten yararlanan bir m\u00fclk sahipleri aristokrasisini ye\u00adni\u00adden kurabilece\u011fidir. Aksi durumda Devrimi tamamla\u00adman\u0131n ve onu geri d\u00f6n\u00fclmez k\u0131lman\u0131n tek yolu, devrimi derinle\u015f\u00adtirmek, bir toplumsal devrim haline getirmektir.<\/p>\n

Ama kimdir bu toplumsal devrimin ta\u015f\u0131y\u0131c\u0131lar\u0131, Montan\u00adyarlar\u0131n ve Babeuf\u2019\u00fcn miras\u00e7\u0131lar\u0131 m\u0131? G\u00f6zleri Avrupa ak\u00adt\u00fcalitesine a\u00e7mak\u00a0 ve m\u00fclk sahiplerinin\u00a0 alarm \u00e7\u0131\u011fl\u0131klar\u0131n\u0131 dinlemek yeterlidir: Bunlar \u0130ngiliz\u00a0 \u00e7artist\u00a0 i\u015f\u00e7iler, (Engels onlar\u0131 \u0130ngiliz \u0130\u015f\u00e7i S\u0131n\u0131f\u0131n\u0131n Durumu (1844) kitab\u0131nda anlat\u00adm\u0131\u015ft\u0131r. Bug\u00fcn bile hayranl\u0131kla okunabilen bu kitab\u0131n Marx \u00fczerindeki etkisi kesinlikle belirleyicidir), bunlar Vic\u00adtor Hugo’nun anlatt\u0131\u011f\u0131 Lyonlu “canuts”lar (ipekb\u00f6ce\u011fi i\u015f\u00e7i\u00adleri -\u00e7.n.), Paris\u00a0 varo\u015flar\u0131n\u0131n ve\u00a0 “Lille bodrumlar\u0131n\u0131n” za\u00adnaat\u00adkarlar\u0131, bunlar Marx’\u0131n K\u00f6ln’deki gazetesi La Ga\u00adzette Rh\u00e8nane\u2019 da uzun uzun bahsetti\u011fi Sil\u00e8sie do\u00adkuma i\u015f\u00e7ileri …. k\u0131saca art\u0131k ( eski bir Roman s\u00f6zc\u00fc\u011f\u00fcn\u00adden gelen) prole\u00adterler diye adland\u0131r\u0131lan, sanayi devri\u00adminin kitleler halinde ya\u00adratt\u0131\u011f\u0131, \u015fehirlerde yo\u011funla\u015fm\u0131\u015f, sefalet i\u00e7inde debelenen, ama burjuva d\u00fczenini grevle\u00adriyle, “koalisyon”lar\u0131yla, ayak\u00adlanmalar\u0131yla sarsmaya ba\u015f\u00adlayanlard\u0131r. Onlar deyim yerin\u00addeyse halk\u0131n halk\u0131, en\u00a0 has kesimi, gelece\u011finin bug\u00fcnk\u00fc g\u00f6r\u00fcnt\u00fcs\u00fcd\u00fcr. \u0130yi niyet ve d\u00fc\u015f g\u00fcc\u00fc dolu ele\u015ftirel entellek\u00adt\u00fceller devleti demok\u00adratikle\u015ftirmenin ve bunun i\u00e7in\u00a0\u00a0 “kitle” diye adland\u0131rd\u0131kla\u00adr\u0131n\u0131\u00a0 ayd\u0131nlatman\u0131n yollar\u0131n\u0131 hala ara\u015ft\u0131r\u00add\u0131klar\u0131 anda kendi\u00adleri de eyleme ge\u00e7tiler, fiillen o zamandan devrime ba\u015f\u00adlad\u0131lar.<\/p>\n

Kutsal Aile\u2019den Kom\u00fcnist Manifesto\u2019ya, bu d\u00f6\u00adnemin t\u00fcm metinlerinde Marx, tayin edici bir form\u00fclle, bu proletar\u00adyan\u0131n “burjuva sivil toplumunun (b\u00fcrgerliche Ge\u00adsellshaft) fiilen da\u011f\u0131lmas\u0131n\u0131 temsil etti\u011fi”ni, 1) proleterlerin (bug\u00fcn d\u0131\u015flanma olarak adland\u0131r\u0131lan) varolma ko\u015fullar\u0131n\u0131n\u00a0 bu\u00a0 top\u00adlumun t\u00fcm kurallar\u0131 ile \u00e7eli\u015fki i\u00e7inde oldu\u011funu; 2) \u00f6zel m\u00fcl\u00adkiyet, k\u00e2r, anavatanc\u0131l\u0131k ve burjuva bireycili\u011fi d\u0131\u00ad\u015f\u0131nda kalan de\u011ferlere g\u00f6re kendi ba\u015flar\u0131na ya\u015fad\u0131klar\u0131n\u0131; 3) devlete ve egemen s\u0131n\u0131flara kar\u015f\u0131 y\u00fckselen muhalefet\u00adlerinin modern toplumsal yap\u0131 olarak gerekli, ancak k\u0131sa vadede \u00f6l\u00fcmc\u00fcl oldu\u011funu kast ederek s\u00f6yleyecektir. <\/p>\n

G\u00fcncel Eylem<\/p>\n

“Fiilen ” (in der Tat) s\u00f6zc\u00fc\u011f\u00fc \u00f6zellikle \u00f6nemlidir. Bir yan\u00addan g\u00fcncellik, etkenlik,\u00a0 “olanlar”\u00a0 (Tatsache) anlam\u0131na gelir: yani Marx’\u0131n derin anti-\u00fctopik y\u00f6nelimini ifade eder ve onun g\u00f6z\u00fcnde \u00f6rg\u00fctlenme yolundaki proleter s\u0131n\u0131f\u0131n ilk m\u00fcca\u00addele bi\u00e7imlerine yap\u0131lan g\u00f6ndermenin bu denli belirleyici olmas\u0131n\u0131n nedenini anlamaya olanak verir. Tezlerin bize bahsettikleri devrimci pratik bir program\u0131, bir toplumun ye\u00adniden \u00f6rg\u00fctlenmesi plan\u0131n\u0131 ger\u00e7ekle\u015ftirmek zorunda de\u00ad\u011fildir, filozofik ve sosyolojik teoriler taraf\u0131ndan \u00f6nerilen bir gelecek g\u00f6r\u00fc\u015f\u00fcne(XVIII. y\u00fczy\u0131l ve XIX y\u00fczy\u0131l ba\u015flar\u0131n\u0131n filan\u00adtroplar\u0131 gibi)\u00a0 ba\u011flanmak zorunda hi\u00e7 de\u00ad\u011fildir. Ama Marx’\u0131n Alman \u0130deolojisi\u2019nde, kom\u00fcnizmin tek materyalist tan\u0131m\u0131 ol\u00addu\u011fu a\u00e7\u0131klamas\u0131n\u0131 yaparak yaz\u00admakta gecikmeyece\u011fi gibi, (devrimci pratik –\u00e7.n.)\u00a0 “mev\u00adcut durumu yok eden ger\u00e7ek hareketle”\u00a0 \u00e7ak\u0131\u015fmal\u0131d\u0131r.<\/p>\n

Ancak buradan hareketle ikinci ve\u00e7heye dokunuyo\u00adruz: “Fiilen” ayn\u0131 zamanda bir faaliyetin (T\u00e4tigkeit), i\u00e7inde ya\u015fan\u0131\u00adlan anda ger\u00e7ekle\u015fen ve i\u00e7inde bireylerin t\u00fcm fi\u00adziksel ve zi\u00adhinsel g\u00fc\u00e7leri ile yer ald\u0131klar\u0131 bir giri\u015fimin s\u00f6z konusu oldu\u00ad\u011funu ifade etmek ister. Yani\u00a0 burada\u00a0 an\u00adlaml\u0131 bir ters y\u00fcz etme olmaktad\u0131r. S\u00fcrekli ge\u00e7mi\u015fin an\u00adlam\u0131 \u00fczerine kafa yo\u00adran tarih felsefesi ve kurulu d\u00fczeni yorumlayan hukuk felse\u00adfesi kar\u015f\u0131tlar\u0131,\u00a0 “gen\u00e7 Hegelciler”\u00a0 , Moses Hess ve di\u011ferleri bir eylem felsefesi\u00a0 \u00f6nermi\u015flerdi ( Feuerbach, kendi a\u00e7\u0131s\u0131n\u00addan, bir gelecek felsefesi i\u00e7in bir manifesto yay\u0131nlam\u0131\u015ft\u0131). Temelde Marx’\u0131n s\u00f6ylemek is\u00adtedi\u011fi \u015fudur: Eylem i\u00e7inde ya\u00ad\u015fan\u0131lan anda\u00a0 “etkin” olma\u00adl\u0131d\u0131r, ilan edilmi\u015f veya yorumlan\u00adm\u0131\u015f de\u011fil.\u00a0 Ama o zaman felsefe yerini terk etmelidir. Zorunlulu\u011fa ve devrimci ha\u00adrekete kar\u015f\u0131l\u0131k gelen\u00a0 “eylem felsefesi”\u00a0 dahi de\u011fil , yo\u00adrumsuz (yal\u0131n –\u00e7.n.) olarak eylemin kendisidir.<\/p>\n

Yine de bu yerini b\u0131rakma buyru\u011fu felsefeye kay\u0131ts\u0131z kala\u00admaz: E\u011fer bu (buyruk –\u00e7.n.) tutarl\u0131ysa, \u00e7eli\u015fik olarak orada (felsefede –\u00e7.n.) kendi ger\u00e7ekle\u015fmesini de g\u00f6r\u00admesi gere\u00adkir. Marx burada her \u015feyden \u00f6nce, do\u011fal ola\u00adrak, bizzat kendisinin etkilendi\u011fi ve Frans\u0131z devrimi d\u00fc\u00ad\u015f\u00fcncesi ile ol\u00adduk\u00e7a s\u0131k\u0131 ili\u015fkisi olan Alman idealist gele\u00adne\u011fini s\u00fcrd\u00fcrmek\u00adtedir. Kant\u00e7\u0131\u00a0 “\u00f6devini yerine getirmek”, toplum i\u00e7inde kesin zorunluluklara uygun olarak dav\u00adranmak buyru\u011funu d\u00fc\u00ad\u015f\u00fcnmektedir. O, Hegel\u2019in Ph\u00e8no\u00adm\u00e8nologie\u2019 sindeki\u00a0 \u015fu s\u00f6\u00adz\u00fcn\u00fc d\u00fc\u015f\u00fcnmektedir: “Varol\u00admas\u0131 gereken ayn\u0131 zamanda eylem halindedir\u00a0 (in der Tat), var olmaks\u0131z\u0131n sadece var ol\u00admas\u0131 gerekenin ise hi\u00e7bir ger\u00e7ekli\u011fi yoktur.\u201d\u00a0 Daha politik olarak, modern fel\u00adsefenin evrensel olan\u0131 insan ve vatanda\u015f haklar\u0131 bildir\u00adgesi ile\u00a0 tan\u0131mlam\u0131\u015f olmas\u0131n\u0131 d\u00fc\u015f\u00fcnmektedir. Ancak, a\u00e7\u0131k\u00ad\u00e7as\u0131, bu teorik olarak kutsalla\u015ft\u0131r\u0131lm\u0131\u015f ilkeler, ya karde\u015flik bir yana, ne e\u015fitli\u011fin ne de \u00f6zg\u00fcrl\u00fc\u011f\u00fcn h\u00fck\u00fcm s\u00fcrmedi\u011fi burjuva toplumu taraf\u0131ndan her an bilinmezden gelinir ve ink\u00e2r edilirler,\u00a0 ya da hayata, ama devrimci “ayak\u00adlanmac\u0131”\u00a0 bir prati\u011fe (“silahlar\u0131n ele\u015ftirisinin” yerine “ele\u015ftiri silah\u0131n\u0131” koyarak topluca ayaklananlar\u0131n prati\u011fi) ge\u00e7meye ba\u015flar\u00adlar.\u00a0 Marx burada idealizmi materyalizme devirmekten bahsetti\u011finde anla\u015f\u0131lmas\u0131 gereken her \u015feyden\u00a0 \u00f6nce i\u015fte bu, felsefe i\u00e7in biraz sert, ama kendi kurallar\u0131n\u0131n vard\u0131\u011f\u0131 sonu\u00e7tur.<\/p>\n

\u0130dealizmin iki y\u00fcz\u00fc<\/p>\n

Bu nokta \u00fczerinde yeniden dural\u0131m: E\u011fer bu g\u00f6stergeler do\u011fru iseler, bu, Marx’\u0131n materyalizminin maddeye bir ba\u015f\u00advuru ile hi\u00e7bir ilgisinin olmad\u0131\u011f\u0131 anlam\u0131na gelir ve – bu \u00e7ok uzun bir zaman boyunca b\u00f6yle olacakt\u0131r: Ta ki En\u00adgels, XIX. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131nda, Marksizmle do\u011fa bilim\u00adlerini birle\u015f\u00adtirmeye\u00a0 giri\u015finceye kadar. Ancak \u015fimdilik garip bir “madde\u00adsiz materyalizm”\u00a0 ile i\u015fimiz var. Neden bu s\u00f6z\u00adc\u00fck o zaman? Burada, felsefe tarih\u00e7isi, Marx’\u0131n ona vur\u00addu\u011fu darbelere ra\u011fmen, haklar\u0131n\u0131 yeniden kazan\u0131r. O sonucunda ortaya \u00e7\u0131\u00adkan a\u00e7maz\u0131 g\u00f6stermeye de g\u00f6t\u00fcren bu \u00e7eli\u015fkiyi a\u00e7\u0131klamal\u0131\u00add\u0131r (ancak tekrar belirtelim ki, bu a\u00e7maz keyfi olmak d\u0131\u015f\u0131nda her \u015feydir). E\u011fer Marx, d\u00fcn\u00adyay\u0131 de\u011fi\u015ftirmenin materyalist bir kural oldu\u011funu, ayn\u0131 zamanda mevcut t\u00fcm materyalizm\u00adlerden (“eski”\u00a0 olarak adland\u0131rd\u0131\u011f\u0131 ve tam da her a\u00e7\u0131klama\u00adn\u0131n kural olarak ko\u00adnusunun: ayn\u0131 zamanda bu haliyle tar\u00adt\u0131\u015fmal\u0131,\u00a0 “d\u00fcn\u00adyan\u0131n yorumlanmas\u0131”\u00a0 oldu\u011fu d\u00fc\u015f\u00fcncesine dayanan) ay\u00adr\u0131m\u0131n\u0131 koymaya \u00e7al\u0131\u015farak bildirmi\u015fse, bu, a\u00e7\u0131k\u00e7a, idealiz\u00admin tersini s\u00f6ylemek\u00a0 i\u00e7indir. Marx’\u0131n form\u00fc\u00adlasyonlar\u0131n\u0131n anahtar\u0131 materyalizm s\u00f6zc\u00fc\u011f\u00fcnde de\u011fil, ide\u00adalizm s\u00f6zc\u00fc\u00ad\u011f\u00fcnde yatmaktad\u0131r. Yeniden neden ?<\/p>\n

\u0130lk neden: \u00c7\u00fcnk\u00fc filozoflar taraf\u0131ndan \u00f6nerilen do\u011fa\u00adn\u0131n ve tarihin idealist yorumlar\u0131, ruh, ak\u0131l, bilin\u00e7 gibi ilkeleri ileri s\u00fc\u00adrerler. Ve pratikte b\u00f6yle ilkeler devrime de\u011fil, tam da her zaman filozoflar\u0131n c\u00f6mert\u00e7e y\u00fck\u00fcmlenmeyi istedik\u00adleri kitle\u00adlerin e\u011fitimine (hatta yap\u0131land\u0131r\u0131lmas\u0131na) var\u0131r. (Felsefeciler –\u00e7.n.) Platon zaman\u0131ndan beri ideal site ad\u0131na prenslere \u00f6\u011f\u00fct vermek isterlerdi. Demokratik \u00e7a\u00ad\u011f\u0131m\u0131zda, ak\u0131l ve ahlak ad\u0131na, yurtta\u015flar\u0131 e\u011fitmek isterler (veya en az\u0131ndan moral olarak \u00fcniversiter yap\u0131lanman\u0131n en tepesinde yer alarak\u00a0 yarg\u0131\u00e7lar, hekimler, profes\u00f6rleri, yurtta\u015flar\u0131n\u00a0 “e\u011fitimcilerini e\u011fitmeyi”…)<\/p>\n

Bu yanl\u0131\u015f de\u011fildir, ancak idealizmin bu i\u015flevinin arka\u00ads\u0131nda daha korkulacak bir g\u00fc\u00e7l\u00fck saklanmaktad\u0131r. Bilin\u00e7\u00adten, ruh\u00adtan veya ak\u0131ldan bahsedilen (Kant’la ger\u00e7ek dilini bulan) modern\u00a0 felsefede evrenseli ifade eden bu ka\u00adtegorilerin daima iki y\u00fcz\u00fc vard\u0131r ve Marx’\u0131n Tezler\u2019deki form\u00fclasyonlar\u0131 durmadan onlar\u0131 an\u0131\u015ft\u0131r\u0131rlar. (Tezler –\u00e7.n.) iki d\u00fc\u015f\u00fcnceyi s\u0131\u00adk\u0131ca ba\u011fda\u015ft\u0131r\u0131rlar: Temsil (representation) ve \u00f6znellik. Bu, b\u00fcy\u00fck idealizmin (Alman), bu ba\u011fda\u015ft\u0131rmay\u0131 sistematik olarak d\u00fc\u015f\u00fcnm\u00fc\u015f olma\u00a0 orijinalitesi ve g\u00fcc\u00fcd\u00fcr.<\/p>\n

A\u00e7\u0131kt\u0131r ki , Marx’\u0131n ba\u015fvurdu\u011fu\u00a0 “yorumlama”\u00a0 kavram\u0131 temsil d\u00fc\u015f\u00fcncesinin bir \u00e7e\u015fididir. Burada ele\u015ftirilen ide\u00adalizm i\u00e7in d\u00fcnya, uyumunu, “anlam\u0131n\u0131”\u00a0 bulmaya \u00e7al\u0131\u015fan ve b\u00f6ylece be\u011fenilsin veya be\u011fenilmesin, ona bir d\u00fc\u00adzen dayatmaya \u00e7al\u0131\u015fan bir izleme konusudur.\u00a0 Marx bir d\u00fcnya d\u00fczeni (\u00f6zellikle sosyal ve politik d\u00fczeyde) d\u00fc\u00ad\u015f\u00fcnmekle, d\u00fcnyada d\u00fczeni hakim k\u0131lmak aras\u0131nda\u00a0 “anar\u015fiye” kar\u015f\u0131 oldu\u011fu gibi,\u00a0 “harekete” kar\u015f\u0131 da (Baudelaire, “sat\u0131rlar\u0131n yerini de\u011fi\u015ftiren hareketten nefret ediyorum” diye yazacakt\u0131r) bir dayan\u0131\u015fma oldu\u011funu \u00e7ok iyi g\u00f6rd\u00fc….\u00a0 Yine \u00e7ok iyi g\u00f6rd\u00fc ki, bu bak\u0131\u015f a\u00e7\u0131s\u0131ndan, maddeyi ruha ik\u00e2me eden “eski materyalizmler” veya “do\u011fa felsefeleri” g\u00fc\u00e7l\u00fc bir idealizm unsuru ta\u015f\u0131mak\u00adtad\u0131r\u00adlar, hatta k\u0131l\u0131k de\u011fi\u015ftirmi\u015f bir idealizmden ba\u015fka \u015fey de\u00ad\u011fildirler (\u00fcstelik bundan (maddeyi ruha ikame etmekten -\u00e7n)\u00a0\u00a0 \u00e7\u0131kard\u0131klar\u0131 \u00e7ok farkl\u0131 politik sonu\u00e7lar ne olursa ol\u00adsun). \u0130dealizm i\u00e7in materyalizmi “anlaman\u0131n” ve onu \u00e7\u00fc\u00adr\u00fctmenin veya b\u00fct\u00fcnle\u015ftirmenin (Olduk\u00e7a atipik bir ma\u00adteryalist olan Spinoza d\u0131\u015f\u0131nda materyalizmle hi\u00e7bir so\u00adrunu olmayan Hegel\u2019de g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi) neden bu denli kolay oldu\u011funu anlamam\u0131za olanak veren budur. Niha\u00adyet, modern, devrim sonras\u0131 idealizmin kalbinin d\u00fcnya d\u00fczenini, “temsil”i, onlar\u0131 yaratan veya Kant\u00e7\u0131 s\u00f6ylemle onlar\u0131 “kuran”\u00a0 bir \u00f6znenin faaliyetine havale etmek ol\u00addu\u011funu g\u00f6rd\u00fc.<\/p>\n

\u015eimdi idealizmin di\u011fer e\u011filimine ge\u00e7iyoruz: Temsil fel\u00adsefesi (veya sadece “d\u00fc\u015f\u00fcncelerin” \u00fcst\u00fcnl\u00fc\u011f\u00fc felsefesi) de\u011fil, (bilin\u00e7 kavram\u0131n\u0131n ald\u0131\u011f\u0131 tayin edici \u00f6nemi iyi ifade eden) \u00f6znellik felsefesi. Marx, idealizmin bahsetti\u011fi \u00f6znel faaliye\u00adtin, temelde, e\u011fer denilebilirse, daha ger\u00e7ek daha “fiili” bir faaliyetin kal\u0131nt\u0131s\u0131, yads\u0131nmas\u0131 (ayn\u0131 anda kabul ve inkar) ol\u00addu\u011funu d\u00fc\u015f\u00fcnd\u00fc: ayn\u0131 anda d\u0131\u015f d\u00fcnyan\u0131n ve bizzat ken\u00addisinin olu\u015fumu (bildung) veya d\u00f6n\u00fc\u015f\u00fcm\u00fc olan bir faaliyet. Kant\u2019ta ve daha \u00e7ok Fichte\u2019de hareket, ey\u00adlem ve faaliyet (tat, t\u00e4tigkeit, handlung) s\u00f6zc\u00fckleri \u00fcze\u00adrindeki \u0131srar bunu g\u00f6sterir (ger\u00e7ekten gen\u00e7 Hegelciler ta\u00adraf\u0131ndan \u00f6nerilen “eylem felsefesi” buradan gelmektedir). Hegel\u2019in bilincin varolma bi\u00e7imini aktif bir deneyim olarak ve “i\u015f” gibi (“olumsuzun i\u015fi”) bir kavram\u0131n bir sonucu ola\u00adrak tan\u0131mlad\u0131\u011f\u0131 tarz bunu g\u00f6sterir. \u00d6zet olarak Marx’\u0131n de\u011ferlendirmele\u00adrinde \u015fu hipotezi okumak zor de\u011fildir: Ger\u00e7ekte bir idealizmi saklayan (temsil, izleme) gelenek\u00adsel materyalizm gibi, en az\u0131ndan, temsil d\u00fc\u015f\u00fcncesi ile (yorumlama, izleme) faaliyet (i\u015f, pratik, d\u00f6n\u00fc\u015f\u00fcm, de\u011fi\u00ad\u015fim) aras\u0131nda gizli bir \u00e7eli\u015fki ol\u00addu\u011fu kabul edilirse, mo\u00addern idealizm de ger\u00e7ekte hareket halindeki \u00f6zneye y\u00fckledi\u011fi i\u015flevde bir materyalist y\u00f6nelimi saklar. Ve Mar\u00adx’\u0131n istedi\u011fi sadece z\u0131tl\u0131\u011f\u0131 patlatmak, temsil ve \u00f6znelli\u011fi ay\u0131rmak pratik faaliyet kategorisini ortaya \u00e7\u0131kart\u00admakt\u0131.<\/p>\n

\u00d6zne, i\u015fte pratik<\/p>\n

Marx bu giri\u015fiminde ba\u015far\u0131l\u0131 oldu mu? Bir anlamda m\u00fc\u00adkem\u00admelen: Zira, tek ger\u00e7ek \u00f6znenin pratik \u00f6zne veya prati\u011fin \u00f6znesi oldu\u011fu veya dahas\u0131 \u00f6znenin daima daha \u00f6nce ba\u015f\u00adlam\u0131\u015f ve sonsuza kadar devam eden pratikten ba\u015fka bir \u015fey olmad\u0131\u011f\u0131n\u0131 s\u00f6ylemek t\u00fcm\u00fcyle savunulabilir. Ama buradan hareket ederek idealizmin d\u0131\u015f\u0131na \u00e7\u0131k\u0131l\u0131r m\u0131? Hi\u00e7bir \u015fey bun\u00addan daha az kesin de\u011fildir, \u00e7\u00fcnk\u00fc, tarihsel deyi\u015fle, “ide\u00adalizm” ayn\u0131 anda temsilin ve \u00f6znelli\u011fin bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 kapsar. Ger\u00e7ekte, bir \u00e7ember veya her iki y\u00f6nde i\u015fleyen bir teorik ba\u011fda\u015ft\u0131r\u0131c\u0131 (e\u015fanj\u00f6r) s\u00f6z konusudur. Marx’\u0131n \u00f6znelli\u011fin \u00f6z\u00fcn\u00fc pratikte ve pratik ger\u00e7ekli\u011fi pro\u00adletaryan\u0131n (kendi var\u00adl\u0131\u011f\u0131yla v\u00fccut bulan) devrimci faaliye\u00adtinde tan\u0131mlayarak, ide\u00adalizmin \u00f6zne kategorilerini mater\u00adyalizme aktard\u0131\u011f\u0131n\u0131 s\u00f6yle\u00admek m\u00fcmk\u00fcnd\u00fcr. Ancak, prole\u00adtaryay\u0131, kavram\u0131n idealist anlam\u0131yla\u00a0 bir “\u00f6zne” (ve bura\u00addan kalkarak bir temsil veya arac\u0131l\u0131\u011f\u0131 ile d\u00fcnyan\u0131n veya d\u00fcnyan\u0131n de\u011fi\u015fiminin yeniden “yorumland\u0131\u011f\u0131”\u00a0 bir soyut\u00adlama olarak: Daha sonradan s\u0131n\u0131flar sava\u015f\u0131 d\u00fc\u015f\u00fcncesiyle silahlanm\u0131\u015f teorisyenler bundan “tari\u00adhin anlam\u0131n\u0131”\u00a0 apriori \u00e7\u0131kartt\u0131klar\u0131 zaman olan tam da bu de\u011fil mi?) olarak sun\u00adman\u0131n daimi ko\u015fullar\u0131n\u0131 haz\u0131rlad\u0131\u011f\u0131n\u0131 s\u00f6yle\u00admek de bir o kadar m\u00fcmk\u00fcnd\u00fcr. Bu diyalektik kurallarda te\u00admelsiz hi\u00e7\u00adbir \u015fey yoktur. Onlar devrim kavram\u0131n\u0131n tarihine s\u0131k\u0131ca ba\u011fl\u0131d\u0131rlar ve bunun sonucu olarak hem felsefi hem de politik bir yanlar\u0131 vard\u0131r. Modern d\u00f6nemin -burjuva deni\u00adlen devrimlerin: Anglo-Amerikan ve Frans\u0131z- hen\u00fcz ba\u00ad\u015f\u0131nda somut deneyimin\u00a0 t\u00fcm alanlar\u0131n\u0131 (bilim, ahlak, hu\u00adkuk, din, estetik) ilgilendiren ve onlar\u0131 birle\u015ftirmeye ola\u00adnak veren felsefenin merkezi kategorisi olarak \u00f6znenin ke\u015ffi insanl\u0131\u00ad\u011f\u0131n kendi kendini olu\u015fturdu\u011fu veya e\u011fitti\u011fi, yasalar\u0131n\u0131 kendi kendine verdi\u011fi ve nihayet zulm\u00fcn, ce\u00adhaletin veya bo\u015f inanc\u0131n, sefaletin vb. farkl\u0131 bi\u00e7imlerinden kendi kendini kurtard\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesine ba\u011fl\u0131d\u0131r.[9] Ve bu faaliyetin genel \u00f6znesinin daima iki yan\u0131 vard\u0131r: Biri teorik, di\u011feri, Kant\u2019ta in\u00adsanl\u0131k olan, Fichte\u2019de belirli bir anda halka, ulusa d\u00f6n\u00fc\u015fen ve nihayet Hegel\u2019de bu kez “toplum ruhu”nu ya\u015fama d\u00f6n\u00add\u00fcren tarihsel halklar olan bir politik yan, yani ilerleme ve uygarl\u0131k hareketidir.<\/p>\n

Bu kez de Marx, proletaryada (yarat\u0131l\u0131\u015ftan insani ve toplum\u00adsal, “halk\u0131n halk\u0131” oldu\u011funu yukar\u0131da g\u00f6rd\u00fck) “mevcut d\u00fc\u00adzeni da\u011f\u0131tan” ve b\u00f6ylece d\u00fcnyay\u0131 de\u011fi\u015ftirir\u00adken kendisini de de\u011fi\u015ftiren ger\u00e7ek pratik \u00f6zneyi (Selbstt\u00e4tigkeit, Selbstver\u00e4nderung) kabul etseydi ve bu m\u00fc\u015fahededen (i\u00e7inde \u015fa\u015f\u0131rt\u0131c\u0131 bir bi\u00e7imde dar deneycilik dersi ile daha eski spek\u00fclatif gelene\u011fin \u00fcst \u00fcste geldi\u011fi) “\u00f6zne pratiktir”i teyit etmek i\u00e7in yararlansayd\u0131, t\u00fcm bunlar onu idealizmin tarihinin d\u0131\u015f\u0131na \u00e7\u0131kartmayacakt\u0131, aksine. Fichte\u2019de de ba\u015fka bir \u015fey yoktu. Marx\u2019tan ve onun pra\u00adti\u011fin materyalizminden, ide\u00adalizmin g\u00fcn\u00fcm\u00fcze kadar s\u00fc\u00adregelen canl\u0131l\u0131\u011f\u0131n\u0131 en iyi anla\u00admaya olanak veren, idealist gelene\u011fin en eksiksiz bi\u00e7imini yaratan\u0131n bu oldu\u011funu, kelime oyunu yapmaks\u0131z\u0131n ileri s\u00fcrmeye kadar gidilebilir. \u00c7\u00fcnk\u00fc tam da bu aktar\u0131m devrimci deneyimi s\u00fcrd\u00fcrmeye ve onu s\u0131n\u0131flar\u0131 ve toplumsal \u00e7eli\u015fki\u00adleri ile modern top\u00adlumda canland\u0131rma giri\u015fimine s\u0131k\u0131ca ba\u011f\u00adl\u0131d\u0131r.<\/p>\n

B\u00f6ylece, “s\u00fcrekli” ayaklanma halindeki proleterlerin bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n benimsenmesinin, proletarya teorisinin ve onun ayr\u0131cal\u0131kl\u0131 tarihsel rol\u00fcn\u00fcn merkezinde kendi \u00e7eli\u015fki\u00adlerinden s\u00fcrekli yeniden do\u011fan sorun, materyalizm ve idealizm iki\u00adlemini yerle\u015ftirmek kadar idealizme son verme sonucunu do\u011furmad\u0131\u011f\u0131n\u0131 anlamaya haz\u0131rlan\u0131yoruz. Ama bu ikilem ile kap\u0131dan kovulup pencereden girenin felsefe olmas\u0131 bek\u00adlenilebilir.<\/p>\n

“\u0130nsani \u00f6z” ger\u00e7ekli\u011fi<\/p>\n

Ortaya koydu\u011fu di\u011fer b\u00fcy\u00fck sorunu an\u0131msatmak i\u00e7in Tezlerin lafz\u0131na d\u00f6nelim: \u0130nsani \u00f6z sorunu. \u0130kisi a\u00e7\u0131k\u00e7a birbi\u00adrine ba\u011fl\u0131d\u0131r. “Feuerbach dinsel \u00f6z\u00fc insani \u00f6zde \u00e7\u00f6\u00adz\u00fcnd\u00fc\u00adr\u00fcr”, yani \u00f6zellikle 1841\u2019deki L\u2019Essence du Ch\u00adristianisme’de (H\u0131ristiyanl\u0131\u011f\u0131n \u00d6z\u00fc) tanr\u0131 d\u00fc\u015f\u00fcncesi\u00adnin bireyselle\u015fmi\u015f ve d\u00fcnya d\u0131\u015f\u0131na yans\u0131t\u0131lm\u0131\u015f insan\u0131n ge\u00adli\u015fim evrelerinin bir sentezinden ba\u015fka bir \u015fey olmad\u0131\u011f\u0131n\u0131 g\u00f6s\u00adterir. “Ama, insani \u00f6z, tekil bireye \u00f6zg\u00fc bir soyutlama de\u011fildir. Mevcut ger\u00e7ekli\u011fi i\u00e7inde toplumsal ili\u015fkilerin b\u00fc\u00adt\u00fc\u00adn\u00fcd\u00fcr.” (Marx bir \u00e7e\u015fit Frans\u0131zca Almanca kar\u0131\u015f\u0131m\u0131yla Das ensemble der gesellschaftlichen Verh\u00e4lt\u00adnisse diye yazar.) VI. Tezin bu c\u00fcmlesi, XI. tezden daha az m\u00fc\u00adrekkep ak\u0131tmam\u0131\u015ft\u0131r. Metnin lafz\u0131n\u0131 takibe \u00f6zen g\u00f6sterildi\u00ad\u011finde burada bir \u00e7ok \u015fey dikkate de\u011ferdir. Marx insan\u0131n \u00f6z\u00fc sorusunu sorar veya en az\u0131ndan bu soruyu yan\u0131tlar. Bundan do\u011fal ne var? Yine de antropo\u00adlojinin kurucular\u0131n\u00addan say\u0131labilecek bu sorun hi\u00e7bir \u015fe\u00adkilde kendili\u011finden gelmez. Ama g\u00fcn\u00fcm\u00fczde, Claude L\u00e8vi-Strausse insan\u0131n \u00f6z\u00fcn\u00fcn do\u011fa ve k\u00fclt\u00fcr\u00fcn \u00e7eli\u015fkisi oldu\u011funu veya Lacan, insan\u0131n \u00f6z\u00fcn\u00fcn par\u00e7a par\u00e7a dil taraf\u0131ndan olu\u015fturuldu\u011funu s\u00f6yledikleri zaman, insan\u0131 di\u00adlin kurallar\u0131 ve siteye aidiyetle tan\u0131mlayan Aristo ile veya insan\u0131 “tanr\u0131n\u0131n yery\u00fcz\u00fcndeki yans\u0131mas\u0131 ve benzetimi” olarak tan\u0131mlayan Saint Augustin ile ayn\u0131 gelene\u011fe dahil olurlar. Ve \u00fcstelik bunlar\u0131 yeterli \u00f6l\u00ad\u00e7\u00fcde genel bir d\u00fc\u00adzeyde ele al\u0131rsak, ger\u00e7ekte hepsi ayn\u0131 so\u00adrunu i\u015flerler. Antik \u00e7a\u011fdan g\u00fcn\u00fcm\u00fcze kadar insan do\u011fas\u0131\u00adn\u0131n veya in\u00adsan \u00f6z\u00fcn\u00fcn tan\u0131mlamalar\u0131 uzun uzad\u0131ya birbirini takip ederler. Bizzat Marx, i\u015f ve bilin\u00e7 ili\u015fkisi etraf\u0131nda d\u00f6ne\u00adcek olan bir\u00e7ok tan\u0131mlama \u00f6nerecektir. Kapital\u2019in[10] bi\u00adrinci kitab\u0131nda teknolojinin “\u00fcretim bi\u00e7imine” ba\u011fl\u0131 olan bir tarihi oldu\u011funu belirtmesini takiben bilin\u00e7, d\u00fc\u015f\u00fcnce, de\u00adneyim, bilgi olmaks\u0131z\u0131n ne teknolojinin ne de ilerlemenin olmad\u0131\u00ad\u011f\u0131n\u0131 hat\u0131rlatarak, reddetmek i\u00e7in de\u011fil, tamamla\u00admak i\u00e7in Benjamin Franklin\u2019in \u00e7ok karakteristik bir tan\u0131m\u0131n\u0131 aktar\u0131r (insan “a toolmaking animal” alet yapan canl\u0131d\u0131r). Ve Alman \u0130deolojisi’nde inceledi\u011fimiz form\u00fclasyonun hemen erte\u00adsinde “insanlar hayvanlardan bilin\u00e7 ile, din ile ve istenilen her \u015fey ile ay\u0131rt edilebilirler. Onlar kendi kendilerini uzuvsal yap\u0131lanmalar\u0131n\u0131n sonucu olan ya\u015fam ara\u00e7lar\u0131n\u0131 \u00fcretmeye ba\u015flar ba\u015flamaz hayvanlardan ay\u0131rt etmeye ba\u015flam\u0131\u015flard\u0131r, \u00f6ncesinden de\u011fil. Ya\u015fam ara\u00e7la\u00adr\u0131n\u0131 \u00fcreterek insanlar dolayl\u0131 olarak maddi ya\u015famlar\u0131n\u0131n kendisini \u00fcretmi\u015flerdir.” Bu insa\u00adn\u0131n \u00f6z\u00fc sorununa soru\u00adnun i\u00e7inde bir cevap araman\u0131n bir bi\u00e7imidir ve \u00f6te yan\u00addan, Marksist veya de\u011fil, b\u00fct\u00fcn bir biyo\u00adlojik ve teknolojik antropolojiye ba\u015flama noktas\u0131n\u0131 vermek\u00adtedir.<\/p>\n

Teorik h\u00fcmanizm<\/p>\n

Ancak, metnimizin kapsam\u0131n\u0131 anlamak i\u00e7in esasl\u0131 bir n\u00fc\u00adans, insan\u0131 veya insan do\u011fas\u0131n\u0131 sadece tan\u0131mlama ey\u00adleminden, “insan nedir?”i (veya “insani \u00f6z nedir?”) a\u00e7\u0131k\u00e7a sorma ey\u00adlemini\u00a0 ve bunu\u00a0 afortiori temel felsefi so\u00adrun yapmay\u0131 ay\u0131r\u0131r. B\u00f6ylece, Althusser ile birlikte, bir te\u00adorik h\u00fcmanizm olarak ni\u00adtelendirilebilecek yeni bir sorun\u00adsala giriyoruz. G\u00f6r\u00fcnd\u00fc\u011f\u00fcnden daha \u015fa\u015f\u0131rt\u0131c\u0131 olan b\u00f6yle bir sorunsal g\u00f6\u00adreceli\u00a0 olarak yenidir ve Marx’\u0131n yazd\u0131\u011f\u0131 anda asla eski de\u00ad\u011fildir, \u00e7\u00fcnk\u00fc daha XVIII. y\u00fczy\u0131l sonu tarihlidir. Almanya\u2019da en \u00f6nemli isimlerin Kant (Anthropologie du point du vue pragmati\u00adque,1798), Guillaume de Humboldt[11] ve Feuerbach ol\u00admas\u0131 g\u00f6stermektedir ki teorik h\u00fcmanizmin iz\u00adledi\u011fi yol\u00a0 idealizmin ve onun \u00e7\u00fcr\u00fct\u00fclmesinin yolu ile ka\u00advu\u015fmakta\u00add\u0131r. Bu ko\u015futluk ayd\u0131nlat\u0131c\u0131d\u0131r. Ger\u00e7ekten, g\u00f6r\u00fc\u00adyoruz ki, Marx, rakip insan do\u011fas\u0131 teorileri (spirit\u00fcalist, ma\u00adteryalist) kar\u015f\u0131s\u0131nda \u00f6zne, faaliyet ve alg\u0131lama\u00a0 duyusu teori\u00adleri \u00fczerinde yapt\u0131\u011f\u0131 gibi, ayn\u0131 tip bir ele\u015ftiriye giri\u015fecektir.” Fiili ger\u00e7ekli\u011fi i\u00e7inde\u201d (in seiner Wirklichkeit) insani \u00f6z\u00fcn toplumsal ili\u015fkilerin b\u00fct\u00fcn\u00fc oldu\u011funu s\u00f6ylemek kesinlikle sorunu reddetmek de\u011fildir. Ancak, bu, sadece “in\u00adsana” ili\u015fkin olan i\u00e7in de\u011fil, daha da temel olarak “\u00f6ze” ili\u015fkin olan i\u00e7in sorunun\u00a0 bug\u00fcne kadarki anla\u015f\u0131l\u0131\u015f tarz\u0131n\u0131 radikal olarak ta\u015f\u0131maya kalk\u0131\u015fmakt\u0131r. Filozoflar bir \u00f6z\u00fcn oldu\u011fu hakk\u0131nda yanl\u0131\u015f bir d\u00fc\u015f\u00fcnce edindiler ( ve bu yanl\u0131\u015f onlarda o kadar \u00f6ze ili\u015fkindir ki, on\u00adsuz bir fel\u00adsefe neredeyse d\u00fc\u015f\u00fcn\u00fclemez). \u0130lk olarak \u00f6z\u00fcn bir d\u00fc\u00ad\u015f\u00fcnce\u00a0 veya alt\u0131nda \u00f6zel farkl\u0131l\u0131klar\u0131n ve nihayet, bireysel farkl\u0131l\u0131klar\u0131n azalan bir genel d\u00fczende s\u0131ralanabildi\u011fi bir so\u00adyutlama (hatta, farkl\u0131 bir terminolojiyle, bir evrensel kavram\u00a0 denilebilir) oldu\u011funa ve ikincil olarak, bu genel soyutlama\u00adn\u0131n bir bi\u00e7imde ayn\u0131 cinsten bireylere, gerek ona g\u00f6re birey\u00adlerin s\u0131n\u0131fland\u0131r\u0131labilece\u011fi, bireylerin ta\u015f\u0131d\u0131\u011f\u0131 bir nitelik ola\u00adrak, gerekse ayn\u0131 modelin bir o kadar kop\u00adyas\u0131 olarak\u00a0 onu var eden bir bi\u00e7im veya g\u00fc\u00e7 olarak “yerle\u015fmi\u015f” (inwohnend) oldu\u011funa inand\u0131lar.<\/p>\n

B\u00f6ylece Marx taraf\u0131ndan koyulan garip e\u015fitli\u011fin ne anlama geldi\u011fi g\u00f6r\u00fcl\u00fcyor. Temelde “b\u00fct\u00fcn”, “ili\u015fki” ve “sosyal” s\u00f6zc\u00fckleri ayn\u0131 \u015feyi s\u00f6yl\u00fcyorlar. S\u00f6z konusu olan, filozofla\u00adr\u0131n aras\u0131nda b\u00f6l\u00fcnd\u00fckleri (realist ve nomi\u00adnalist denilen) iki tutumu da reddetmektir: Cins veya \u00f6z\u00fcn bireyin varl\u0131\u011f\u0131ndan \u00f6nce gelmesini isteyenlerle, ev\u00adrensel olanlar\u0131n “soyutlan\u00add\u0131\u011f\u0131” kaynak olan bireyin birincil ger\u00e7eklik olmas\u0131n\u0131 isteyen\u00adler. Zira, \u015fa\u015f\u0131rt\u0131c\u0131 bi\u00e7imde, bu tu\u00adtumlardan ne biri ne \u00f6b\u00fcr\u00fc, insan varl\u0131\u011f\u0131nda tam olarak \u00f6ze ili\u015fkin ne oldu\u011funu d\u00fc\u015f\u00fcn\u00admeye yetenekli de\u011fildirler: Bireylerin birbirleri ile kurduklar\u0131 etkin ve \u00e7o\u011ful ili\u015fkiler (dil, \u00e7al\u0131\u015fma, a\u015fk, yeniden \u00fcretim, egemenlik, \u00e7eli\u015fkiler vs.) ve ortak noktalar\u0131 “cinsi” belirle\u00adyenin bu ili\u015fkiler oldu\u011fu ol\u00adgusu. \u0130li\u015fkiler bunu belirler, \u00e7\u00fcnk\u00fc, onu her an bir\u00e7ok bi\u00ad\u00e7im alt\u0131nda olu\u015ftururlar. Yani ili\u015fkiler insana uygulanm\u0131\u015f \u00f6z kavram\u0131n\u0131n yegane “ger\u00e7ek” i\u00e7eri\u011fini verirler.<\/p>\n

Transbireysel (bireyler-aras\u0131)\u00a0\u00a0 <\/p>\n

Burada, kesinlikle,bu bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n orijinal ve Marx\u2019a \u00f6zg\u00fc olup olmad\u0131\u011f\u0131n\u0131 tart\u0131\u015fm\u0131yoruz. Kesin olan bunun ayn\u0131 anda felsefi veya politik tart\u0131\u015fma alan\u0131nda (“ontoloji”[12] olarak ad\u00adland\u0131r\u0131lan d\u00fczeyde) sonu\u00e7lar i\u00e7er\u00addi\u011fidir. Marx’\u0131n yararlan\u00add\u0131\u011f\u0131 s\u00f6zc\u00fckler ayn\u0131 anda bireyci bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n (bireyin \u00fcs\u00adt\u00fcnl\u00fc\u011f\u00fc ve \u00f6zellikle kendisi i\u00e7in tan\u0131mlanabilecek olan bir bi\u00adreysellik varsay\u0131m\u0131, ister biyo\u00adloji, ister psikoloji, isterse eko\u00adnomik davran\u0131\u015f vb. anla\u00adm\u0131nda olsun, soyutlanma) ve orga\u00adnizist bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n (g\u00fcn\u00fcm\u00fczde anglo-sakson \u00f6rne\u011finde oldu\u011fu gibi holist g\u00f6r\u00fc\u015f diye adland\u0131r\u0131lan: b\u00fct\u00fcn\u00fcn ve \u00f6zel\u00adlikle, insan\u0131n i\u015f\u00adlevsel bir \u00f6gesinden ba\u015fka bir \u015fey olmad\u0131\u011f\u0131, b\u00f6l\u00fcnemez bir birim say\u0131lan toplumun \u00fcst\u00fcnl\u00fc\u011f\u00fc) reddedilmesidir.[13] Dolay\u0131s\u0131yla ne Hobbes ve Bentham\u2019\u0131n “monad”\u0131, ne de Auguste Comte\u2019un “b\u00fcy\u00fck varl\u0131k”\u0131. (Frans\u0131zcay\u0131 nere\u00addeyse Almanca kadar iyi konu\u015fan) Marx\u2019\u0131n, belirgin bi\u00ad\u00e7imde, “t\u00fcm” veya tamam\u0131 anlam\u0131na gelen das Ganze s\u00f6zc\u00fc\u011f\u00fcn\u00fc kul\u00adlanmaktan ka\u00e7\u0131nmak i\u00e7in “b\u00fct\u00fcn\u00fc” (Frans\u0131zca “ensemble” -\u00e7.n.) yabanc\u0131 kelimesini kullan\u00admaya \u00e7al\u0131\u015facak olmas\u0131 anlam\u00adl\u0131d\u0131r.<\/p>\n

\u0130nsani \u00f6z sorununu, ona formel bir yan\u0131t vererek (ve b\u00f6y\u00adlece teorik h\u00fcmanizmin getirdi\u011finden ba\u015fka bir so\u00adrunsal\u0131n tohumunu bar\u0131nd\u0131ran) ta\u015f\u0131yan bu kurucu ili\u015fki kavram\u0131n\u0131 ka\u00adrakterize etmek i\u00e7in, gerekirse uydurarak biz de metne bir s\u00f6zc\u00fck ekleseydik, belki de bunlar bi\u00e7imsel olarak (\u00f6zde de\u011fil) daha a\u00e7\u0131k olacaklard\u0131. Asl\u0131nda, s\u00f6z\u00adc\u00fck mevcuttur, ama XX.\u00a0 y\u00fczy\u0131l d\u00fc\u015f\u00fcn\u00fcrlerinde (Koj\u00ebve, Simondon, Lacan…): S\u00f6z konusu olan insanl\u0131\u011f\u0131 transbi\u00adreysel bir ger\u00ad\u00e7eklik olarak d\u00fc\u015f\u00fcnmek ve hatta transbirey\u00adselli\u011fi \u015f\u00f6yle d\u00fc\u00ad\u015f\u00fcnmektir:[14] \u0130deal olarak her bireyin “i\u00e7inde\u201d olan (bir bi\u00e7im veya \u00f6z olarak) veya onu s\u0131n\u0131f\u00adland\u0131rmaya d\u0131\u015ftan hizmet eden de\u011fil, bir \u00e7ok etkile\u015fimli eylemlerinin sonucu olarak bi\u00adreyler aras\u0131nda var oland\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"

Feuerbach \u00dczerine Tezler\u2019in on birinci ve sonuncusunda\u00a0 \u015funlar\u0131 okuyoruz:\u00a0 “Filozoflar\u00a0 yaln\u0131zca d\u00fcnyay\u0131 farkl\u0131 yo\u00adrumlad\u0131lar, aslolan onu de\u011fi\u015ftirmektir.” Bu k\u0131sm\u0131n amac\u0131 Marx’\u0131n, bu form\u00fc\u00adlasyonun ortaya koydu\u011fu sorunlar\u0131n uf\u00adkunu bir anlamda hi\u00e7bir \u015fekilde a\u015fmad\u0131\u011f\u0131 halde neden orada durmad\u0131\u011f\u0131n\u0131 anlamaya ba\u015flamakt\u0131r. Feuerbach \u00dczerine Tezler ; Nedir \u00f6yleyse “Tezler?” Kah ele\u015ftirel bir temellendirme\u00adnin ana hatlar\u0131n\u0131 \u00e7izen, kah \u00f6zl\u00fc bir […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[53],"tags":[],"class_list":{"0":"post-403","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-milliyetcilik"},"yoast_head":"\nD\u00fcnyay\u0131 De\u011fi\u015ftirmek | Praxisten \u00fcretime (1.B\u00f6l\u00fcm) | Etienne Balibar - 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\/02\/01\/dunyayi-degistirmek-praxisten-uretime-1bolum-etienne-balibar\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"D\u00fcnyay\u0131 De\u011fi\u015ftirmek | Praxisten \u00fcretime (1.B\u00f6l\u00fcm) | Etienne Balibar\" \/>\n<meta property=\"og:description\" content=\"Feuerbach \u00dczerine Tezler\u2019in on birinci ve sonuncusunda\u00a0 \u015funlar\u0131 okuyoruz:\u00a0 “Filozoflar\u00a0 yaln\u0131zca d\u00fcnyay\u0131 farkl\u0131 yo\u00adrumlad\u0131lar, aslolan onu de\u011fi\u015ftirmektir.” Bu k\u0131sm\u0131n amac\u0131 Marx’\u0131n, bu form\u00fc\u00adlasyonun ortaya koydu\u011fu sorunlar\u0131n uf\u00adkunu bir anlamda hi\u00e7bir \u015fekilde a\u015fmad\u0131\u011f\u0131 halde neden orada durmad\u0131\u011f\u0131n\u0131 anlamaya ba\u015flamakt\u0131r. 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