2. Epistemolojik Kopu\u015f<\/strong><\/p>\nAlthusser, bu kavram\u0131, Gaston Bachelard\u2019dan \u2018\u2018\u00f6d\u00fcn\u00e7 ald\u0131\u011f\u0131n\u0131\u2019\u2019 s\u00f6ylemektedir.\u00a0 Bachelard, \u2018\u2018tarihsel epitemeloji\u2019\u2019nin yarat\u0131c\u0131s\u0131d\u0131r. Ancak Althusser, bu kavram\u0131 bamba\u015fka bir inceleme alan\u0131nda ortaya koymaktad\u0131r. Bachelard bu kavram\u0131 bilim tarihinde kullanm\u0131\u015ft\u0131r. (Balibar, 1991:20-23)<\/p>\n
Althusser, Marx\u2019\u0131n tarih bilimi gibi yeni bir bilim kurdu\u011funu ve bunun insanl\u0131k tarihinde e\u015fi benzeri g\u00f6r\u00fclmemi\u015f teorik ve siyasi bir olay oldu\u011funu d\u00fc\u015f\u00fcnmektedir. Teorik bir olayd\u0131r, \u00e7\u00fcnk\u00fc Marx\u2019tan \u00f6nce \u2018\u2018Tarih k\u0131tas\u0131\u2019\u2019 olarak adland\u0131r\u0131lan \u2018\u2018dinsel\u2019\u2019, \u2018\u2018ahlaki\u2019\u2019 ve \u2018\u2018hukuki\u2019\u2019 esinli ideolojik g\u00f6r\u00fc\u015fler yani tarih felsefeleri vard\u0131. Bu felsefeler toplumlarda ve tarihte olup bitenlerin bir tasar\u0131m\u0131n\u0131 verme sav\u0131ndayd\u0131lar. Bunlar toplumlar\u0131 ve tarihi y\u00f6neten mekanizmalar\u0131 \u2018\u2018bozucu ve yan\u0131lt\u0131c\u0131 nosyonlar\u2019\u2019 alt\u0131nda gizlemi\u015flerdi.<\/p>\n
Marx\u2019\u0131n bilimsel bulgusu siyasi bir olayd\u0131r, \u00e7\u00fcnk\u00fc bu bulgu, insan tarihinin s\u0131n\u0131fl\u0131 toplumlar tarihi, s\u0131n\u0131flar sava\u015f\u0131m\u0131 tarihi oldu\u011funu g\u00f6stermi\u015f ve b\u00f6ylelikle \u2018\u2018kapitalist s\u00f6m\u00fcr\u00fc ve egemenlik mekanizmalar\u0131n\u0131\u2019\u2019 bozmu\u015ftur. (1991:63-64)<\/p>\n
Althusser, Marx\u2019\u0131n teorisinin kendisinden \u00f6nceki teoriler aras\u0131nda yok edilmez bir ayr\u0131l\u0131\u011f\u0131n bulundu\u011funu g\u00f6stermek i\u00e7in ileri s\u00fcrd\u00fc\u011f\u00fc \u2018\u2018epistemolojik kopu\u015f\u2019\u2019 kavram\u0131n\u0131 \u015f\u00f6yle a\u00e7\u0131klamaktad\u0131r:<\/p>\n
Marx\u2019\u0131n tarih felsefesinin eski temel kavramlar\u0131n\u0131, eski g\u00f6r\u00fc\u015fler i\u00e7inde \u2018\u2018bulunmayan\u2019\u2019, yepyeni \u00e7i\u00e7e\u011fi burnunda kavramlarla de\u011fi\u015ftirdi\u011fini g\u00f6sterdik. Tarih felsefelerinin insandan, iktisadi \u00f6zneden, gereksinimden, gereksinim dizgesinden, uygar toplumdan, yabanc\u0131la\u015fmadan, h\u0131rs\u0131zl\u0131ktan, haks\u0131zl\u0131ktan, tinden, \u00f6zg\u00fcrl\u00fckten s\u00f6z ettikleri yerde- hatta \u2018\u2018toplum\u2019\u2019dan s\u00f6z ettikleri yerde \u2013Marx \u00fcretim bi\u00e7iminden, \u00fcretici g\u00fc\u00e7lerden, \u00fcretim ili\u015fkilerinden, toplumsal kurtulu\u015ftan, altyap\u0131dan, \u00fcstyap\u0131dan, ideolojilerden, s\u0131n\u0131flardan, s\u0131n\u0131flar sava\u015f\u0131m\u0131ndan, vb. s\u00f6z etmeye koyuldu. Bundan Marksist kavramlar aras\u0131nda (hatta klasik siyasi-iktisat olgusunda bile) s\u00fcreklilik ili\u015fkisi bulunmad\u0131\u011f\u0131 sonucunu \u00e7\u0131kard\u0131k.\u2019\u2019 (1991:66)<\/p>\n
Althusser, Marx teorisinin kavramsal i\u00e7eriklerini bu teori \u00f6ncesi g\u00f6r\u00fc\u015flerle kar\u015f\u0131la\u015ft\u0131rm\u0131\u015f, bu ayr\u0131l\u0131\u011fa bu \u2018\u2018s\u0131\u00e7rama\u2019\u2019ya \u2018\u2018epistemolojik kopu\u015f\u2019\u2019 ad\u0131n\u0131 vermi\u015ftir. Althusser, \u2018\u2018epistemolojik kopu\u015f\u2019\u2019u Marx teorisinin kendisinden \u00f6nceki g\u00f6r\u00fc\u015flerden bamba\u015fka bir bi\u00e7imde i\u015fledi\u011fi a\u00e7\u0131s\u0131ndan da a\u00e7\u0131klamaktad\u0131r.Althusser\u2019e g\u00f6re, Marksist teorinin temel kavramlar dizgesi bir \u2018\u2018bilim teorisi\u2019\u2019 \u015feklinde i\u015flemektedir.<\/p>\n
Marks teorisinin konusu \u2018\u2018sonsuzlu\u011fa a\u00e7\u0131k\u2019\u2019 yeni bilgiler \u00fcretmek i\u00e7in durmadan sorular sormaya y\u00f6neliktir. \u2018\u2018\u015e\u00f6yle diyelim: yeni bilgilerin (sonsuz) fethi i\u00e7in bu ilk do\u011fruyu yenilemeye yetenekli bir do\u011fru gibi.\u2019\u2019 (1991:66)<\/p>\n
Althusser, felsefesinin bu en \u00f6nemli kavram\u0131n\u0131 biraz daha a\u00e7\u0131k k\u0131lmaya \u00e7al\u0131\u015fal\u0131m. Marx \u00f6ncesi teorik eserler, Alman felsefesi yani hukuk ve tarih felsefesi, \u0130ngiliz siyasiiktisad\u0131 ve Frans\u0131z sosyalizmi gibi ba\u015fl\u0131klar alt\u0131nda topland\u0131\u011f\u0131n\u0131 belirten Althusser, bu arada geriye d\u00f6n\u00fc\u015f\u00fc olmayan bir tarihsel olay\u0131n aniden ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 belirtir. Bunu Althusser bir metaforla a\u00e7\u0131klad\u0131\u011f\u0131 \u2018\u2018Tarih k\u0131tas\u0131n\u0131n a\u00e7\u0131l\u0131\u015f\u0131\u2019\u2019 olarak adland\u0131r\u0131r. Marx teorisi ile birlikte bir \u2018\u2018zemin de\u011fi\u015fikli\u011fi\u2019\u2019ne tan\u0131k olunmu\u015ftur. \u015e\u00f6yle der Althusser:<\/p>\n
\u2018\u2018…Ve bu zeminde, yeni kavramlar bilimsel bir teorinin temellerini uzun bir haz\u0131rl\u0131k \u00e7al\u0131\u015fmas\u0131 pahas\u0131na atacak veya zorunlu olarak bir bilim, hem de ola\u011fan\u00fcst\u00fc devrimci bir bilim haline gelecek olan\u0131n, geli\u015fimine yol a\u00e7acakt\u0131r. Ama bilimlerde bulgulad\u0131klar\u0131m\u0131za ba\u011fl\u0131 bir teoridir, \u00e7\u00fcnk\u00fc nesnel bilgiler \u00fcretmektedir. Ve nitekim, bu yeni zemin \u00fczerinde, somut tarihin ger\u00e7ek sorunlar\u0131n\u0131, bilimsel problemler halinde, tek tek ele almak ve bunlarla ispatlanm\u0131\u015f, yani siyasal ve bilimsel pratik taraf\u0131ndan teyid edilebilen ve belirli d\u00fczeltmelere a\u00e7\u0131k, kuramsal sonu\u00e7lara varmak (Marx\u2019\u0131n Kapital \u2019de yapt\u0131\u011f\u0131) ilk kez m\u00fcmk\u00fcn olur.\u2019\u2019 (1991:14-15)<\/p>\n
\u2018\u2018Epistemolojik kopu\u015f\u2019\u2019u, \u2018\u2018burjuva ideolojisi\u2019\u2019nden kopu\u015f oldu\u011funu hisseden Althusser, bunu \u2018\u2018bilim\u2019\u2019 ve \u2018\u2018ideoloji\u2019\u2019 aras\u0131ndaki uzla\u015fmazl\u0131\u011fa indirgemesinin hatal\u0131 oldu\u011funu vurgulamaktad\u0131r. \u2018\u2018Bu da tarihsel materyalizmin Marksist bilimin modalite sinin tan\u0131t\u0131lmas\u0131n\u0131 k\u00f6t\u00fc etkiledi ve k\u00f6t\u00fc sonu\u00e7lara sebebiyet verdi: \u00f6zellikle de Kapital\u2019i Okuma \u2019da.<\/p>\n
Teorisist e\u011filimim dolayl\u0131 alt \u00fcr\u00fcn\u00fc olan yap\u0131salc\u0131l\u0131k denilen minik k\u00f6pek hi\u00e7 \u015f\u00fcphesiz bu f\u0131rsattan yararlanarak bacaklar\u0131m\u0131z\u0131n aras\u0131ndan t\u00fcyd\u00fc.\u2019\u2019 (1991:31-32) Yap\u0131salc\u0131l\u0131\u011f\u0131 \u2018\u2018minik bir k\u00f6pek\u2019\u2019e benzeten Althusser\u2019in bu felsefe hakk\u0131ndaki g\u00f6r\u00fc\u015flerine de k\u0131saca yer verelim.<\/p>\n
1965 bahar\u0131nda yazd\u0131\u011f\u0131 Kapital\u2019i Okuma adl\u0131 eserinin baz\u0131 sayfalar\u0131nda Althusser\u00a0 kendisine hakim olamad\u0131\u011f\u0131n\u0131 ve yap\u0131salc\u0131 terminolojiyle \u2018\u2018fl\u00f6rt\u2019\u2019 etti\u011fini belirtiyor.<\/p>\n
\u2018\u2018Halbuki denemelerimizde d\u00fc\u015f\u00fcnd\u00fcrebilecek belli baz\u0131 belirtiler de bulunuyordu. \u00d6rne\u011fin yap\u0131salc\u0131l\u0131\u011f\u0131n nas\u0131l olup da \u2018\u2018son kertede belirlenim\u2019\u2019, \u2018\u2018tabi k\u0131lma\/tabi olma\u2019\u2019, \u2018\u2018\u00fcst belirlenim\u2019\u2019 gibi kategorileri bu kadar kolayl\u0131kla yuttu\u011funu ve hazmetti\u011fini hep kendi kendime sormu\u015fumdur. Her neyse: bariz sudan sebeplerden, bizim \u2018\u2018yap\u0131salc\u0131\u2019\u2019 oldu\u011fumuza dair ferman \u00e7\u0131kart\u0131ld\u0131 ve b\u00fct\u00fcn \u00fclkelerin ve partilerin b\u00fcy\u00fck sosyal demokrat ailesi, bizi tantanal\u0131 bir \u015fekilde, \u2018\u2018yap\u0131salc\u0131l\u0131k\u2019\u2019 tabutunda topra\u011fa verdi…\u2019\u2019 (1991:34)<\/p>\n
Althusser yap\u0131salc\u0131 olmad\u0131\u011f\u0131n\u0131 vurgulayarak yap\u0131salc\u0131l\u0131\u011f\u0131n \u2018\u2018s\u0131n\u0131rlar\u0131 \u00e7ok k\u00f6t\u00fc belirlenmi\u015f\u2019\u2019, \u2018temalar\u0131 da\u011f\u0131n\u0131k ve karars\u0131z\u2019\u2019 oldu\u011funu d\u00fc\u015f\u00fcnmektedir. (1991:36) \u2018\u2018Gen\u00e7 Marx\u2019\u2019\u0131n d\u00fc\u015f\u00fcnce \u2018\u2018evrim\u2019\u2019inin \u00e7e\u015fitli y\u00f6nlerini ileri s\u00fcrd\u00fc\u011f\u00fc yap\u0131t\u0131nda Althusser, Marx\u2019\u0131n birbirine ba\u011fl\u0131 olarak d\u00fc\u015f\u00fcnce konusunu \u015f\u00f6yle de\u011fi\u015ftirdi\u011fini s\u00f6yler:<\/p>\n
\u2018\u2018Gen\u00e7 Marx\u2019\u0131n birbirine ba\u011fl\u0131 olarak d\u00fc\u015f\u00fcnce konusunu de\u011fi\u015ftirdi\u011fini (genel \u00e7izgilerle hukuktan devlete, sonra da siyasi-iktisada ge\u00e7er) felsefi konumunu de\u011fi\u015ftirdi\u011fini (Hegel\u2019den Feuerbach\u2019a sonra da devrimci bir materyalizme ge\u00e7er) ve siyasi konumunu de\u011fi\u015ftirdi\u011fini (radikal burjuva liberalizmden k\u00fc\u00e7\u00fck burjuva h\u00fcmanizmine, sonra da kom\u00fcnizme ge\u00e7er) g\u00f6r\u00fcyoruz. Zaman i\u00e7indeki \u00f6ncelik ve sonral\u0131klar\u0131nda bile bu de\u011fi\u015fiklikler birbirine s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131d\u0131r.\u2019\u2019 (1991:71)
Althusser felsefesinin en temel d\u00fc\u015f\u00fcncelerini buldu\u011fumuz yap\u0131ta gelmi\u015f bulunuyoruz: \u2018\u2018John Lewis\u2019e Cevap\u2019\u2019 Lewis, \u0130ngiliz Kom\u00fcnist Partisi\u2019nin \u00fcyesidir ve bu partinin yay\u0131n organ\u0131n\u0131 olan \u2018\u2018Marxism Today\u2019\u2019de Althusser i\u00e7in bir yaz\u0131 yazar: \u2018\u2018 Tarihi yapan insand\u0131r. \u0130nsan tarihi a\u015farak tarih yapar. \u0130nsan ancak yapt\u0131\u011f\u0131n\u0131 bilir. Althusser\u2019in epistemolojik kopu\u015f \u00fcst\u00fcne tezi kat\u0131ks\u0131z bir uydurmad\u0131r. Marx her zaman, ba\u015ftan sona, h\u00fcmanist ve Hegelci olmu\u015ftur. \u0130nsana, yabanc\u0131la\u015fmaya ve ink\u00e2r\u0131n ink\u00e2r\u0131na inanm\u0131\u015ft\u0131r.\u2019\u2019<\/p>\n
(Althusser, 1987:XV) Althusser, Lewis\u2019e uzun bir cevap vererek, Lewis\u2019in idealizminin kar\u015f\u0131s\u0131na Marksizm-Leninizmin tarih, s\u0131n\u0131flar m\u00fccadelesi ve felsefe \u00fcst\u00fcne maddeci tezlerini diker, bunlardan teorik sonu\u00e7lar \u00e7\u0131kar\u0131r. Gen\u00e7 Marx\u2019tan s\u00f6z etti\u011fi tarih olan 1960\u2019dan bu yana on iki y\u0131l ge\u00e7mi\u015ftir. Lewis, Althusser\u2019i Marx felsefesini ve Marx d\u00fc\u015f\u00fcncesinin olu\u015fum hikayesini bilmemekle su\u00e7lamaktad\u0131r. Uzun bir aradan sonra Althusser a\u00e7\u0131klama f\u0131rsat\u0131 bulmu\u015ftur.<\/p>\n
Althusser ilkin Lewis\u2019in Marx felsefesine ili\u015fkin olarak s\u00f6yledi\u011fi \u00fc\u00e7 temel \u2018\u2018Tez\u2019\u2019i belirler:<\/p>\n
\u2018\u2018Tez numara 1: Tarihi yapan insand\u0131r.\u2019\u2019
\u2018\u2018Tez numara 2: \u0130nsan, tarihi, yap\u0131lm\u0131\u015f olan tarihi yeniden yaparak, yap\u0131lm\u0131\u015f olan tarihi \u2018ink\u00e2r\u0131n ink\u00e2r\u0131\u2019 ile \u2018a\u015farak\u2019 yapar.\u2019\u2019
\u2018\u2018Tez numara 3: \u0130nsan ne yapt\u0131 ise yaln\u0131z onu bilir.\u2019\u2019 (1987:8-9)<\/p>\n
Lewis\u2019in 1. tezine ili\u015fkin olarak verdi\u011fi \u00f6rnek \u2018\u2018devrim\u2019\u2019dir. \u2018\u2018Devrimi yapan insand\u0131r.\u2019\u2019 (1987:8) Lewis ikinci tezinin do\u011frulamas\u0131n\u0131 ve \u00f6rne\u011fini \u015f\u00f6yle belirtir: \u2018\u2018Tarihi yapan insan oldu\u011funa g\u00f6re, insan, tarih yapmak i\u00e7in, daha \u00f6nce yapm\u0131\u015f oldu\u011fu tarihi d\u00f6n\u00fc\u015ft\u00fcrmek zorundad\u0131r (madem ki tarihi yapan insand\u0131r); yap\u0131lm\u0131\u015f olan\u0131 d\u00f6n\u00fc\u015ft\u00fcrmek, onu a\u015fmakt\u0131r; bu da varolan\u0131n ink\u00e2r\u0131 demektir ve madem ki varolan, insan\u0131n yapm\u0131\u015f oldu\u011fu tarihtir, bu zaten ink\u00e2r edilmi\u015f olan tarihin ink\u00e2r\u0131d\u0131r. \u015eu halde tarih yapmak ink\u00e2r\u0131n ink\u00e2r\u0131n\u0131n ink\u00e2r\u0131n\u0131 ink\u00e2r etmektir, ta sonsuza kadar.\u2019\u2019(1987:9) Lewis\u2019in bu tezin do\u011frulamas\u0131na ili\u015fkin verdi\u011fi \u00f6rnek \u2018\u2018devrim\u2019\u2019dir. \u2018\u2018Devrim yapmak i\u00e7in insan, asl\u0131nda kendinden \u00f6nceki tarihin inkar\u0131 olan varolan tarihi a\u015far (ink\u00e2r eder)\u2019\u2019 (1987:9) Lewis\u2019in \u00fc\u00e7 numaral\u0131 teze ili\u015fkin do\u011frulamas\u0131 ve verdi\u011fi \u00f6rnek yoktur.<\/p>\n
Althusser Lewis\u2019in Marx teorisine ili\u015fkin ileri s\u00fcrd\u00fc\u011f\u00fc \u00f6rneklere kar\u015f\u0131l\u0131k Marsizm-Leninizm\u2019in tezlerini ileri s\u00fcrer. Bu tezler \u015funlard\u0131r: \u2018\u2018Tez no. 1: Tarihi yapan kitlelerdir\u2019\u2019 \u2018\u2018Tez no. 2: S\u0131n\u0131f kavgas\u0131 tarihin motorudur\u2019\u2019 \u2018\u2018Tez no. 3: Yaln\u0131z varolan bilinir\u2019\u2019 (1987:14-21)<\/p>\n
Tarihi yapan bu \u2018\u2018kitleler\u2019\u2019 nedir? S\u0131n\u0131fl\u0131 bir toplumda s\u00f6m\u00fcr\u00fclen kitleler, egemen olan s\u0131n\u0131flara kar\u015f\u0131 birle\u015fen ve s\u00f6m\u00fcr\u00fclen s\u0131n\u0131f\u0131n \u00e7evresinde toplanan toplumsal s\u0131n\u0131flard\u0131r. \u2018\u2018Kitle\u2019\u2019, \u2018\u2018ayd\u0131n kesimin aristokratlar\u0131 ya da fa\u015fizmin ideologlar\u0131 de\u011fil, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde \u00fcretim i\u00e7inde s\u00f6m\u00fcr\u00fclen, kendilerini birle\u015ftirip burjuva devlete kar\u015f\u0131 eyleme ge\u00e7irme yetene\u011fine sahip tek s\u0131n\u0131f\u0131n, proletaryan\u0131n \u00e7evresinde toplanan, s\u00f6m\u00fcr\u00fclen s\u0131n\u0131flar, katlar ve kategorilerin b\u00fct\u00fcn\u00fcd\u00fcr.\u2019\u2019 (1987:15)<\/p>\n
Marksizm-Leninizm\u2019in ikinci tezi olan \u2018\u2018s\u0131n\u0131f kavgas\u0131 tarihin motorudur\u2019\u2019 g\u00f6r\u00fc\u015f\u00fc ile s\u0131n\u0131f kavgas\u0131 bu teorinin belirleyicisi durumundad\u0131r. \u2018\u2018S\u0131n\u0131f\u2019\u2019 ve \u2018\u2018s\u0131n\u0131f kavgas\u0131\u2019\u2019 birbirlerinden ayr\u0131lamayan iki kavramd\u0131r. Reformistler ve devrimcilerin bu iki kavrama yakla\u015f\u0131mlar\u0131n\u0131n farkl\u0131 oldu\u011funu d\u00fc\u015f\u00fcnen Althusser bunu bir \u2018\u2018rugby\u2019\u2019 oyunu \u00f6rne\u011fi ile a\u00e7\u0131klar: \u2018\u2018Diyelim ki kar\u015f\u0131m\u0131zda iki s\u0131n\u0131f var. Reformistlere g\u00f6re s\u0131n\u0131f kavgas\u0131ndan \u00f6nce s\u0131n\u0131flar vard\u0131r, iki rugby tak\u0131m\u0131na benziyor biraz, ma\u00e7 daha ba\u015flamam\u0131\u015f, iki tak\u0131m da kendi yerinde duruyor. Her s\u0131n\u0131f kendi kamp\u0131nda, kendi \u00f6z varl\u0131k ko\u015fullar\u0131 i\u00e7inde ya\u015f\u0131yor: Bir s\u0131n\u0131f \u00f6b\u00fcr\u00fcn\u00fc s\u00f6m\u00fcrebilir ama bu hen\u00fcz s\u0131n\u0131f kavgas\u0131 de\u011fildir. Bir g\u00fcn iki s\u0131n\u0131f kar\u015f\u0131 kar\u015f\u0131ya gelip \u00e7at\u0131\u015f\u0131yor ve i\u015fte o zaman s\u0131n\u0131f kavgas\u0131 ba\u015fl\u0131yor. Birbirlerine giriyorlar, sava\u015f k\u0131z\u0131\u015f\u0131yor ve sonunda s\u00f6m\u00fcr\u00fclen s\u0131n\u0131f \u00f6b\u00fcr\u00fcn\u00fc altediyor: Devrim ya da kendisi alt oluyor: Kar\u015f\u0131 devrim. Bunu istedi\u011finiz kadar evirip \u00e7evirin, hep ayn\u0131 fikre varacaks\u0131n\u0131z: S\u0131n\u0131flar, s\u0131n\u0131f kavgas\u0131ndan \u00f6nce, s\u0131n\u0131f kavgas\u0131ndan ba\u011f\u0131ms\u0131z olarak vard\u0131rlar, s\u0131n\u0131f kavgas\u0131 sonradan gelir.\u2019\u2019 (1987:17) Devrimcilere g\u00f6re ise bu durumun tam tersidir.<\/p>\n
S\u0131n\u0131flar s\u0131n\u0131f kavgas\u0131ndan ayr\u0131 ele al\u0131namazlar. Buradan da \u2018\u2018s\u0131n\u0131flar\u0131n varl\u0131\u011f\u0131 ile s\u0131n\u0131f kavgas\u0131 bir ve ayn\u0131 \u015fey\u2019\u2019 oldu\u011fu sonucunu \u00e7\u0131karan Althusser, s\u0131n\u0131flar\u0131n varl\u0131\u011f\u0131n\u0131 anlamak i\u00e7in s\u0131n\u0131f kavgas\u0131ndan yola \u00e7\u0131kmaktad\u0131r. B\u00f6yle olunca da birinci tez (\u2018\u2018tarihi yapan kitlelerdir\u2019\u2019) ikinci tezin buyru\u011funa verilmi\u015f olmaktad\u0131r. \u2018\u2018Bu demektir ki kitlelerin devrimci g\u00fcc\u00fc ancak s\u0131n\u0131f kavgas\u0131 yapt\u0131\u011f\u0131 zaman bir g\u00fc\u00e7 olur.\u2019\u2019 \u2018\u2018S\u0131n\u0131f kavgas\u0131n\u0131n \u00f6nceli\u011fi kesindir.\u2019\u2019 (1987:18)
S\u0131n\u0131f kavgas\u0131n\u0131n hangi alanda oldu\u011fu ve neye ba\u011fl\u0131 oldu\u011funun belirlenmesi gerekir. Althusser bunun cevab\u0131n\u0131 \u2018\u2018\u00fcretim tarz\u0131\u2019\u2019 ve \u2018\u2018verili bir s\u0131n\u0131fl\u0131 toplumdaki s\u00f6m\u00fcr\u00fcye ba\u011fl\u0131\u2019\u2019 olarak verir. S\u0131n\u0131f kavgas\u0131n\u0131n \u2018\u2018maddi temeline\u2019\u2019 bakmak gerekti\u011fini d\u00fc\u015f\u00fcnen Althusser, bunun \u2018\u2018son kertede, \u00fcretim ili\u015fkileri ile \u00fcretici g\u00fc\u00e7lerin, somut bir tarihi toplumsal formasyon i\u00e7inde, belli bir \u00fcretim tarz\u0131n\u0131n \u00fcretim ili\u015fkileri i\u00e7indeki birli\u011fidir.Bu maddilik hem s\u0131n\u0131f kavgas\u0131n\u0131n \u2018\u2018temeli\u2019\u2019 (Basis :Marx) hem de maddi varolu\u015fudur, \u00e7\u00fcnk\u00fc s\u00f6m\u00fcr\u00fc bu \u00fcretim i\u00e7inde yer al\u0131r ve s\u0131n\u0131f kar\u015f\u0131tl\u0131\u011f\u0131n\u0131n, s\u0131n\u0131f kavgas\u0131n\u0131n temeli, s\u00f6m\u00fcr\u00fcn\u00fcn bu maddi ko\u015fullar\u0131 i\u00e7erisindedir.\u2019\u2019 (1987:18)<\/p>\n
Althusser, bu a\u00e7\u0131klamalarla tarihin \u00f6znesi sorununun cevapland\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmektedir. Ona g\u00f6re insan tarihin \u00f6znesi de\u011fildir. Marksizm\u2019de insandan de\u011fil \u2018\u2018ekonomik olarak verilmi\u015f toplumsal d\u00f6nemden\u2019\u2019 yola \u00e7\u0131k\u0131lmaktad\u0131r. Marx\u2019\u0131n \u2018\u2018toplumun bireylerden kurulmad\u0131\u011f\u0131\u2019\u2019 d\u00fc\u015f\u00fcncesini alan Althusser\u2019e g\u00f6re, \u2018\u2018toplum bir bireyler bile\u015fimi, toplam\u0131 de\u011fildir; onu olu\u015fturan bireylerin i\u00e7inde ya\u015fad\u0131klar\u0131, \u00e7al\u0131\u015ft\u0131klar\u0131 ve sava\u015ft\u0131klar\u0131 toplumsal ili\u015fkilerin sistemidir.\u2019\u2019 (1987:20)<\/p>\n
Althusser son olarak Lewis\u2019in \u00fc\u00e7\u00fcnc\u00fc tezini de ele\u015ftirir. Bu teze kar\u015f\u0131l\u0131k \u00f6ne s\u00fcrd\u00fc\u011f\u00fc fikir Marksizm-Leninizm\u2019in temel tezi olan \u2018\u2018yaln\u0131z varolan bilinir\u2019\u2019 tezidir.Bu tez, bu teorinin ayn\u0131 zamanda \u2018\u2018varolu\u015f\u2019\u2019, \u2018\u2018maddilik\u2019\u2019, \u2018\u2018nesnellik\u2019\u2019 tezidir ve maddili\u011fin \u2018\u2018\u00f6znellikten\u2019\u2019 \u00f6nce geldi\u011fini ve ondan ba\u011f\u0131ms\u0131z oldu\u011funu a\u00e7\u0131klamaktad\u0131r. Varl\u0131\u011f\u0131n d\u00fc\u015f\u00fcnceden \u00f6nce geldi\u011fini a\u00e7\u0131klayan bir tezdir.(1987:21-22) \u2018\u2018Tarihin motoru\u2019\u2019nun bilin\u00e7te olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnen Althusser bunun felsefede de b\u00f6yle oldu\u011funu d\u00fc\u015f\u00fcn\u00fcr. Bu g\u00f6r\u00fc\u015ften Althusser\u2019in felsefeye ili\u015fkin tan\u0131m\u0131 \u00e7\u0131kmaktad\u0131r: \u2018\u2018Felsefe, son kertede, teorideki s\u0131n\u0131f kavgas\u0131d\u0131r.\u2019\u2019(1987:26)<\/p>\n
Althusser, Lewis\u2019in tezlerinden iki temel sonu\u00e7 olan \u2018\u2018bilimsel ve siyasal sonu\u00e7lar\u2019\u2019\u00e7\u0131karacakt\u0131r. Althusser, bilimsel sonu\u00e7lar a\u00e7\u0131s\u0131ndan Jean-Paul Sartre\u2019da ele\u015ftirir. \u2018\u2018tarihi yapan insand\u0131r\u2019\u2019 tezinden ne Lewis ne de Sartre tarih bilimi i\u00e7in bir \u015fey \u00e7\u0131karmam\u0131\u015ft\u0131r. Bu tez, \u2018\u2018ekonomi, s\u0131n\u0131f kavgas\u0131, devlet, proletarya, ideolojiler\u2019\u2019 \u00fczerine bilimsel bilgiler edinilmesine imk\u00e2n vermemi\u015f ve varolan bilimsel bilginin geli\u015fimini k\u00f6steklemi\u015ftir. (1987:27) Siyasal sonu\u00e7lar\u0131 a\u00e7\u0131s\u0131ndan da bu tezin olumsuz sonu\u00e7lar do\u011furdu\u011funu d\u00fc\u015f\u00fcnen Althusser, bu tezin \u2018\u2018kitlelerden de\u011fil insandan, s\u0131n\u0131ftan ve s\u0131n\u0131f kavgas\u0131ndan de\u011fil insandan s\u00f6z edilmesinin \u00e7\u0131kar\u0131 olanlar\u0131n i\u015fine yarayaca\u011f\u0131n\u0131\u2019\u2019 d\u00fc\u015f\u00fcnmektedir. \u00c7\u00fcnk\u00fc bu tezde, kapitalist, k\u00fc\u00e7\u00fck burjuva, proleter ayr\u0131m\u0131 yap\u0131lmamaktad\u0131r. (1987:30) Tarihin \u00f6znesinin insan olmad\u0131\u011f\u0131 temellendirmesini Althusser, yap\u0131t\u0131n\u0131n \u2018\u2018\u00d6znesiz ve Ereksiz S\u00fcre\u00e7\u2019\u2019 adl\u0131 b\u00f6l\u00fcmde de ele alacakt\u0131r.<\/p>\n
3. \u00d6znesiz ve Ereksiz S\u00fcre\u00e7<\/strong><\/p>\nAlthusser kendisine yap\u0131lacak itiraz\u0131 kendisi dile getirir: \u2018\u2018\u0130yi ama, kitleler ve s\u0131n\u0131flarda sonunda insanlardan olu\u015fuyorlar!\u2019\u2019 (1987:73) Ayn\u0131 itiraz Marx\u2019\u0131n bir s\u00f6z\u00fcnden de hareketle yap\u0131labilece\u011fini d\u00fc\u015f\u00fcn\u00fcr: \u2018\u2018\u0130nsanlar kendi tarihlerini yaparlar…\u2019\u2019 (1987:73) Fakat bu kar\u015f\u0131 \u00e7\u0131k\u0131\u015flar yersizdir Althusser\u2019e g\u00f6re. Onun cevab\u0131 \u015f\u00f6yledir: \u2018\u2018Somut insanlar , tarih i\u00e7inde, zorunlu olarak, \u00f6znedirler , \u00e7\u00fcnk\u00fc tarih i\u00e7inde \u00f6zneler olarak hareket ederler. Ama tarihin \u00f6znesi yoktur. Daha da ileri gidece\u011fim: insanlar, tarihin \u00f6zneleri de\u011fildirler.\u2019\u2019 (1987:74) Althusser\u2019e g\u00f6re, eyleyici \u00f6zneler \u2018\u2018tarih i\u00e7inde , yaln\u0131zca \u00fcretim ve yeniden \u00fcretim ili\u015fkilerinin belirlenimi ve bi\u00e7imleri i\u00e7erisinde\u2019\u2019 hareket etmektedirler.<\/p>\n
Bu g\u00f6r\u00fc\u015fleri ile Althusser, \u2018\u2018idealist burjuva\u2019\u2019 ve \u2018\u2018 k\u00fc\u00e7\u00fck burjuva\u2019\u2019 ile Marksizm aras\u0131na bir s\u0131n\u0131r \u00e7izdi\u011fini d\u00fc\u015f\u00fcnmektedir. Bu konu ile ilgili olarak Althusser\u2019in son ifadelerini aktaral\u0131m: \u2018\u2018Tarih bir \u00f6znesiz ve ereksiz s\u00fcre\u00e7tir, i\u00e7inde insanlar\u0131n toplumsal ili\u015fkilerin belirlenimi alt\u0131nda \u00f6zne olarak hareket ettikleri verili durumlar , s\u0131n\u0131f kavgas\u0131n\u0131n \u00fcr\u00fcn\u00fcd\u00fcrler.Demek ki, tarihin, terimin felsefedeki anlam\u0131nda bir \u00f6znesi yoktur, bir motoru vard\u0131r: O motor s\u0131n\u0131f kavgas\u0131d\u0131r.\u2019\u2019 (1987:79-80)<\/p>\n
Althusser felsefesine ili\u015fkin \u00fczerinde duraca\u011f\u0131m\u0131z son kavram \u2018\u2018\u0130deoloji\u2019\u2019dir. Althusser, bu kavramla ilgili g\u00f6r\u00fc\u015flerini, devletin ideolojik ayg\u0131tlar\u0131 ile olan ilgisinde ele al\u0131r.<\/p>\n
4. \u0130deoloji ve devletin ideolojik ayg\u0131tlar\u0131<\/strong><\/p>\nAlthusser, \u2018\u2018\u0130deoloji ve Devletin \u0130deolojik Ayg\u0131tlar\u0131\u2019\u2019 adl\u0131 yap\u0131t\u0131nda Marx\u2019\u0131n \u2018\u2018\u00fcretim ko\u015fullar\u0131\u2019\u2019na ili\u015fkin s\u00f6ylediklerini ele al\u0131r. Ona g\u00f6re, \u00fcretimin ko\u015fulu \u00fcretim ko\u015fullar\u0131n\u0131n yeniden \u00fcretimidir. Althusser, Marx\u2019\u0131n, bir toplumun \u00fcretimde bulunurken, \u00fcretim ko\u015fullar\u0131n\u0131 yeniden \u00fcretmezse, \u2018\u2018hayat\u0131n\u0131 bir y\u0131l bile s\u00fcrd\u00fcremeyece\u011fini bir \u00e7ocu\u011fun bile bilece\u011fi\u2019\u2019 d\u00fc\u015f\u00fcncesinden hareket eder. \u00dcretimin maddi ko\u015fullar\u0131n\u0131n yeniden \u00fcretimi, \u2018\u2018\u00fcretici g\u00fc\u00e7ler\u2019\u2019 ve \u2018\u2018\u00fcretim ili\u015fkileri\u2019\u2019 ile ilgilidir. \u2018\u2018\u00dcretici g\u00fc\u00e7ler\u2019\u2019, \u2018\u2018\u00fcretim ara\u00e7lar\u0131\u2019\u2019 ve \u2018\u2018emek g\u00fcc\u00fcn\u00fcn yeniden \u00fcretimi\u2019\u2019 olarak ikiye ayr\u0131lmaktad\u0131r. (Althusser, 2000:17-24) Althusser, yap\u0131t\u0131nda \u00fcretim ili\u015fkilerinin yeniden \u00fcretimi \u00fczerinde geni\u015f olarak durur.<\/p>\n
\u00c7\u00fcnk\u00fc bu konu Marksist \u00fcretim tarz\u0131n\u0131n \u2018\u2018belirleyici\u2019\u2019 sorunudur. Althusser, bu \u2018\u2018belirleyici\u2019\u2019 olan sorunu, \u2018\u2018altyap\u0131 ve \u00fcstyap\u0131\u2019\u2019, \u2018\u2018devlet\u2019\u2019ve \u2018\u2018devletin ideolojik ayg\u0131tlar\u0131\u2019\u2019 ile olan ilgisinde ortaya koyar.<\/p>\n
Marx, her toplum yap\u0131s\u0131n\u0131 belirleyen iki \u2018\u2018d\u00fczey\u2019\u2019in oldu\u011funu d\u00fc\u015f\u00fcn\u00fcr. \u2018\u2018Altyap\u0131 ve \u00fcstyap\u0131\u2019\u2019. Bu yap\u0131y\u0131 Althusser bir bina \u00f6rne\u011fi ile a\u00e7\u0131klar: \u2018\u2018Herkes t\u00fcm toplumlar\u0131n yap\u0131s\u0131n\u0131n \u00fczerine \u00fcstyap\u0131n\u0131n iki kat\u0131n\u0131n y\u00fckseldi\u011fi bir temeli (altyap\u0131) olan bir bina olarak tasarlanmas\u0131n\u0131n kolay bir mecaz, mek\u00e2na ili\u015fkin bir mecaz oldu\u011funu kolayl\u0131kla kabul edebilir: Bu bir topiktir. Her mecaz gibi bu mecaz da, bir \u015feyi g\u00f6sterir, bir \u015feyle ilgili bir fikir verir. Neyi? \u015eunu: Temele dayanmasalard\u0131 \u00fcstkatlar\u0131n tek ba\u015flar\u0131na havada duramayacaklar\u0131n\u0131.\u2019\u2019 (2000:25) Althusser \u2018\u2018altyap\u0131\u2019\u2019n\u0131n ekonomik temel, \u00fcst yap\u0131n\u0131n da iki \u2018\u2018d\u00fczey\u2019\u2019 olan hukuk, devlet ve ideoloji oldu\u011funu vurgular. Bina mecaz\u0131nda oldu\u011fu gibi ekonomik temel \u2018\u2018son kertede\u2019\u2019 belirleyicidir. Ekonomik temel, \u2018\u2018son kerte\u2019\u2019de katlar\u0131 (\u00fcstyap\u0131y\u0131) belirlemektedir. Althusser, bu mecaz\u0131 yads\u0131maz, ama \u00fcstyap\u0131n\u0131n do\u011fas\u0131n\u0131 \u2018\u2018yeniden \u00fcretimden kalkarak\u2019\u2019 d\u00fc\u015f\u00fcnmek istemektedir. Yani devlet,hukuk ve ideoloji
Althusser\u2019in ara\u015ft\u0131rma konusu olacakt\u0131r art\u0131k.<\/p>\n
5. Devlet<\/strong><\/p>\nMarksizme g\u00f6re devlet, bir \u2018\u2018bask\u0131 arac\u0131\u2019\u2019d\u0131r. Devlet, \u2018\u2018Y\u00f6netici s\u0131n\u0131flar\u0131n (19. y\u00fczy\u0131lda burjuva ve b\u00fcy\u00fck toprak sahipleri s\u0131n\u0131f\u0131) art\u0131 de\u011ferin zorla elde edilmesi s\u00fcrecine (yani kapitalist s\u00f6m\u00fcr\u00fcye) boyun e\u011fmesi i\u00e7in, i\u015f\u00e7i s\u0131n\u0131f\u0131 \u00fczerindeki egemenliklerini g\u00fcven alt\u0131na almalar\u0131n\u0131 sa\u011flayan bir bask\u0131 makinesidir.\u2019\u2019 (2000:27) Devlet, Marksizm\u2019de \u2018\u2018devlet ayg\u0131t\u0131\u2019\u2019 olarak da adland\u0131r\u0131l\u0131r. \u2018\u2018Devlet ayg\u0131t\u0131\u2019\u2019, \u2018\u2018burjuvazi\u2019\u2019nin \u2018\u2018proletarya\u2019\u2019ya kar\u015f\u0131 y\u00fcr\u00fctt\u00fc\u011f\u00fc y\u00f6netici s\u0131n\u0131flar\u0131n hizmetinde bask\u0131 arac\u0131d\u0131r.<\/p>\n
Bu terimden ne anla\u015f\u0131ld\u0131\u011f\u0131n\u0131 Althusser \u015f\u00f6yle belirtir: \u2018\u2018 Hukuki prati\u011fin gereklerine ili\u015fkin olarak zorunlulu\u011funu ve varl\u0131\u011f\u0131n\u0131 tan\u0131d\u0131\u011f\u0131m\u0131z \u00f6zelle\u015fmi\u015f ayg\u0131t, yani yaln\u0131zca polis, mahkemeler, hapishaneler de\u011fil, fakat ayn\u0131 zamanda polis ve uzmanla\u015fm\u0131\u015f yard\u0131mc\u0131 birlikleri \u2018\u2018olaylarla ba\u015fa \u00e7\u0131kamad\u0131klar\u0131nda\u2019\u2019 son kertede ek bir bask\u0131 g\u00fcc\u00fc olarak do\u011frudan do\u011fruya m\u00fcdahale eden ordu ve b\u00fct\u00fcn\u00fcn \u00fczerinde, devlet ba\u015fkan\u0131, h\u00fck\u00fcmet ve y\u00f6netim.\u2019\u2019 (2000:27)<\/p>\n
Althusser, \u2018\u2018devlet ayg\u0131t\u0131\u2019\u2019 ile \u2018\u2019devlet iktidar\u0131\u2019\u2019n\u0131 birbirlerinden ay\u0131r\u0131r. \u00c7\u00fcnk\u00fc proletaryan\u0131n amac\u0131 da, \u2018\u2018burjuvazi\u2019\u2019nin devlet ayg\u0131t\u0131n\u0131 y\u0131kmak i\u00e7in devlet iktidar\u0131n\u0131 ele ge\u00e7irmektir. (2000:31) Althusser bu ay\u0131r\u0131m\u0131 yapt\u0131ktan sonra kendi kavram\u0131 olan bir kavram\u0131nda ay\u0131r\u0131m\u0131n\u0131 yapar:<\/p>\n
\u2018\u2018Devletin ideolojik ayg\u0131tlar\u0131\u2019\u2019<\/p>\n
Devletin ideolojik ayg\u0131tlar\u0131 devletin (bask\u0131) ayg\u0131t\u0131yla ayn\u0131 \u015fey de\u011fildir. H\u00fck\u00fcmet, y\u00f6netim, ordu, polis, mahkemeler, hapishaneler devletin bask\u0131 ayg\u0131tlar\u0131d\u0131r. \u2018\u2018Bask\u0131\u2019\u2019 kelimesi devlet ayg\u0131t\u0131n\u0131n \u2018\u2018zor kulland\u0131\u011f\u0131n\u0131\u2019\u2019 belirten bir kelimedir. Althusser, devletin ideolojik ayg\u0131tlar\u0131 olarak \u015funlar\u0131 belirtiyor: Din (de\u011fi\u015fik kiliseler sistemi) , \u00f6\u011fretim (\u00f6zel ve devlet okullar\u0131), aile, hukuk, siyasal sistem (partiler), sendika, haberle\u015fme (bas\u0131n, radyo-televizyon), k\u00fclt\u00fcr(edebiyat, g\u00fczel sanatlar, spor). (2000:33-34)<\/p>\n
Althusser, devletin ideolojik ayg\u0131tlar\u0131 ile devletin bask\u0131 ayg\u0131tlar\u0131n\u0131 birbirinden ay\u0131r\u0131yor. Devletin bask\u0131 ayg\u0131t\u0131 tek, devletin ideolojik ayg\u0131tlar\u0131 ise \u00e7oktur. Di\u011fer ayr\u0131m, devletin bask\u0131 ayg\u0131t\u0131n\u0131n t\u00fcm\u00fcyle kamu alan\u0131nda yer almas\u0131na kar\u015f\u0131n devletin ideolojik ayg\u0131tlar\u0131n\u0131n en b\u00fcy\u00fck b\u00f6l\u00fcm\u00fcn\u00fcn \u00f6zel alanda bulunmas\u0131d\u0131r. Althusser, bu iki kavram\u0131 birbirinden ay\u0131ran as\u0131l fark devletin bask\u0131 ayg\u0131t\u0131 \u2018\u2018zor kullanarak\u2019\u2019 i\u015flemesi, devletin ideolojik ayg\u0131tlar\u0131n\u0131n ise \u2018\u2018ideoloji kullanarak\u2019\u2019 i\u015flemesidir. Devletin bask\u0131 ayg\u0131t\u0131nda \u2018\u2018fizik bask\u0131 dahil\u2019\u2019 bask\u0131ya \u00f6ncelik verilirken, ideoloji ikincil bir i\u015fleve sahiptir. Devletin ideolojik ayg\u0131tlar\u0131nda ise, ideolojiye \u00f6ncelik verilirken, bask\u0131 ikincil bir i\u015fleve sahiptir. (2000:34-35)<\/p>\n
Althusser, devletin ideolojik ayg\u0131tlar\u0131 her ne kadar \u00e7e\u015fitlilik g\u00f6sterse de \u2018\u2018y\u00f6netici ideolojinin alt\u0131nda \u2019\u2019 \u2018\u2018y\u00f6netici s\u0131n\u0131f\u0131n ideolojisi alt\u0131nda \u2019\u2019 bir \u2018\u2018birli\u011fe\u2019\u2019 sahip oldu\u011funu d\u00fc\u015f\u00fcn\u00fcr. Devlet ayg\u0131t\u0131 iki g\u00f6vdeyi kapsam\u0131\u015ft\u0131r: Devletin bask\u0131 ayg\u0131t\u0131n\u0131 temsil eden kurumlar g\u00f6vdesi ve devletin ideolojik ayg\u0131tlar\u0131n\u0131 temsil eden kurumlar g\u00f6vdesi. Althusser, bu incelemelerini yapt\u0131ktan sonra yap\u0131t\u0131n\u0131n ba\u015flang\u0131c\u0131nda irdeledi\u011fi probleme d\u00f6ner. \u2018\u2018\u00dcretim ili\u015fkilerinin yeniden \u00fcretimi\u2019\u2019ne.<\/p>\n
Althusser\u2019e g\u00f6re, \u00fcretim ili\u015fkilerinin yeniden \u00fcretimi altyap\u0131 ve \u00fcstyap\u0131 olarak belirledi\u011fi topikte, hukuki-siyasal ve ideolojik \u00fcst yap\u0131 yoluyla sa\u011flanmaktad\u0131r. Yani, bir yandan devletin ideolojik ayg\u0131tlar\u0131nda \u00f6b\u00fcr yandan devletin bask\u0131 ayg\u0131tlar\u0131nda. (2000:38)<\/p>\n
Althusser, kendi tezini art\u0131k ileri s\u00fcrer: \u2018\u2018Olgun kapitalist formasyonlarda eski egemen devletin ideolojik ayg\u0131tlar\u0131na kar\u015f\u0131 \u015fiddetli bir siyasal ve ideolojik s\u0131n\u0131f m\u00fccadelesinin sonunda egemen duruma getirilmi\u015f devletin ideolojik ayg\u0131tlar\u0131n\u0131n, \u00f6\u011fretimsel ideolojik ayg\u0131t oldu\u011fu d\u00fc\u015f\u00fcncesindeyiz.\u2019\u2019 (2000:41-42) Althusser, neden egemen devletin ideolojik ayg\u0131t\u0131 olarak \u00f6\u011fretimi yani okulu d\u00fc\u015f\u00fcnmektedir? Anaokulundan ba\u015flayarak y\u0131llar boyunca, \u00e7ocuk \u2018\u2018etkilere en a\u00e7\u0131k\u2019\u2019 oldu\u011fu \u00e7a\u011fda egemen ideoloji ile kaplanm\u0131\u015f becerileri ve kat\u0131ks\u0131z egemen ideolojiyi al\u0131r. \u2018\u2018On alt\u0131\u2019\u2019 ya\u015ftan sonra \u00f6\u011frenim g\u00f6rebilecek gen\u00e7ler yoluna devam eder. Bir s\u00fcre sonra, \u2018\u2018k\u00fc\u00e7\u00fck ve orta teknisyenler\u2019\u2019, \u2018\u2018beyaz yakal\u0131 i\u015f\u00e7iler\u2019\u2019, \u2018\u2018k\u00fc\u00e7\u00fck ve orta devlet memurlar\u0131\u2019\u2019, \u2018\u2018her t\u00fcrl\u00fc k\u00fc\u00e7\u00fck burjuva\u2019\u2019 tabakalar\u0131 olu\u015fur. Sonunda, \u2018\u2018s\u00f6m\u00fcr\u00fc g\u00f6revlileri\u2019\u2019, \u2018\u2018bask\u0131 g\u00f6revlileri\u2019\u2019 ve \u2018\u2018ideologlar\u2019\u2019 sa\u011flanm\u0131\u015f olur.<\/p>\n
Althusser, b\u00fct\u00fcn bu belirlenimleri yapt\u0131ktan sonra \u2018\u2018ideoloji\u2019\u2019 \u00fcst\u00fcne d\u00fc\u015f\u00fcncelerini ileri s\u00fcrecektir.<\/p>\n
6. \u0130deoloji<\/strong><\/p>\nMarx\u2019a g\u00f6re ideoloji, \u2018\u2018bir insan\u0131n ya da bir toplumsal grubun zihninde egemen olan fikirler, tasar\u0131mlar sistemidir.\u2019\u2019 (2000:47) Althusser, ideolojinin Marx\u2019\u0131n Alman \u0130deolojisi adl\u0131 yap\u0131t\u0131nda i\u015flendi\u011fini d\u00fc\u015f\u00fcn\u00fcr.<\/p>\n
Bu yap\u0131tta i\u015flenen d\u00fc\u015f\u00fcnce \u2018\u2018ideolojinin tarihi olmad\u0131\u011f\u0131\u2019\u2019d\u0131r. Alman \u0130deoloj isi\u2019nde Marx, ideolojiden \u2018\u2018kat\u0131ks\u0131z yan\u0131lsama\u2019\u2019, \u2018\u2018kat\u0131ks\u0131z r\u00fcya\u2019\u2019, \u2018\u2018hi\u00e7lik\u2019\u2019 olarak s\u00f6z eder. Althusser ise, ideolojilerin kendilerine \u00f6zg\u00fc tarihi oldu\u011funu ama genel olarak ideolojinin tarihi olmamas\u0131n\u0131 olumsuz bir anlamda, \u2018\u2018pozitif bir anlamda\u2019\u2019 d\u00fc\u015f\u00fcnmektedir.\u0130ki tez savunuyor Althusser. Birincisi, ideolojinin hayali olarak tasarlanm\u0131\u015f nesne ile ilgisi di\u011feri ise ideolojinin maddili\u011fi ile olan ilgisi. Bu iki tezi Althusser\u2019in nas\u0131l temellendirdi\u011fine bakal\u0131m.<\/p>\n
\u2018\u2018Tez 1: \u0130deoloji, bireylerin ger\u00e7ek varolu\u015f ko\u015fullar\u0131yla aralar\u0131ndaki hayali ili\u015fkilerini temsil eder.\u2019\u2019 (2000:51) Althusser\u2019e g\u00f6re, dini, ahlaki, hukuki ve siyasal ideoloji ayn\u0131 zamanda birer \u2018\u2018d\u00fcnya g\u00f6r\u00fc\u015f\u00fc\u2019\u2019d\u00fcr. Bu d\u00fcnya g\u00f6r\u00fc\u015fleri bir taraftan ger\u00e7ekli\u011fe tekab\u00fcl etmezken bir taraftan da ger\u00e7ekli\u011fe \u2018\u2018im\u00e2 yollu\u2019\u2019 de\u011findikleri de kabul edilmektedir. Ancak Althusser, ideolojide ger\u00e7ek d\u00fcnyan\u0131n hayali olarak tasarland\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcndedir. (2000:53-54)<\/p>\n
\u2018\u2018Tez 2: \u0130deolojinin varolu\u015fu maddidir.\u2019\u2019 (2000:55) Althusser, \u2018\u2018fikirlerin\u2019\u2019 ve \u2018\u2018tasar\u0131mlar\u0131n\u2019\u2019 manevi de\u011fil maddi oldu\u011fu g\u00f6r\u00fc\u015f\u00fcndedir. Bir ideoloji hem bir ayg\u0131tta hem de ayg\u0131t\u0131n prati\u011finde varolmaktad\u0131r. Ancak bu maddi varolu\u015fu bir ta\u015f\u0131n maddi varolu\u015fu gibi d\u00fc\u015f\u00fcnmemek gerekir. Althusser, ideoloji hakk\u0131nda yapt\u0131\u011f\u0131 bu k\u0131sa a\u00e7\u0131klamadan sonra ideoloji i\u00e7inde ya\u015fayan \u2018\u2018birey\u2019\u2019de neler olup bitti\u011fine bakacakt\u0131r. Ona g\u00f6re, \u2018\u2018birey\u2019\u2019 kendi bilinci ile \u00f6zg\u00fcrce se\u00e7ti\u011fi fikirlerin \u2018\u2018ba\u011f\u0131ml\u0131 oldu\u011fu\u2019\u2019 ideolojik ayg\u0131t\u0131n kimi d\u00fczenlenmi\u015f pratiklerine kat\u0131lmaktad\u0131r. \u2018\u2018Tanr\u0131\u2019ya inan\u0131yorsa, ayini izlemek i\u00e7in kiliseye gider, diz \u00e7\u00f6ker dua eder, g\u00fcnah \u00e7\u0131kart\u0131r, cezas\u0131n\u0131 \u00e7eker ve do\u011fal olarak pi\u015fman olur.<\/p>\n
(…)Adalete inan\u0131yorsa, tart\u0131\u015fmaks\u0131z\u0131n hukuk kurallar\u0131na uyacak ve hatta kurallar \u00e7i\u011fnendi\u011finde ba\u015fkald\u0131rabilecek, dilek\u00e7e imzalayabilecek, bir g\u00f6steriye kat\u0131labilecek.\u2019\u2019 (2000:57) Althusser\u2019in bu ifadeleri bir insan\u0131n fikirlerinin eylemlerinde varoldu\u011funu ya da varolmas\u0131 gerekti\u011fini a\u00e7\u0131kl\u0131yor. \u0130deoloji eylemlerle olan ilgisi b\u00f6ylece kurulmu\u015f oluyor. Althusser, ideolojiyi \u2018\u2018\u00f6zne\u2019\u2019 ile olan ilgisinde de ortaya koyacakt\u0131r.<\/p>\n
7. \u0130deoloji ve \u00d6zne ili\u015fkisi<\/strong><\/p>\nAlthusser, \u2018\u2018somut \u00f6zneler\u2019\u2019 i\u00e7in ideolojinin varoldu\u011funu ve ideolojinin ger\u00e7ekle\u015fmesinin ancak \u00f6zne arac\u0131l\u0131\u011f\u0131 ile m\u00fcmk\u00fcn oldu\u011funu d\u00fc\u015f\u00fcnmektedir. \u00d6zne, ideolojinin \u2018\u2018kurucu kategorisi\u2019\u2019dir. (2000:60) Her ideoloji \u2018\u2018somut bireyleri somut \u00f6zneler\u2019\u2019 olarak adland\u0131rmakta ve \u00e7a\u011f\u0131rmaktad\u0131r. Bu bir ay\u0131r\u0131m\u0131 dile getirmektedir. Somut birey ve somut \u00f6zne ay\u0131r\u0131m\u0131n\u0131. Bireyleri somut \u00f6znelere d\u00f6n\u00fc\u015ft\u00fcr\u00fclen \u2018\u2018hey, siz oradaki\u2019\u2019 t\u00fcr\u00fcnden bir \u00e7a\u011f\u0131rma \u00f6rnek olarak verilebilir. \u00c7a\u011fr\u0131lan birey arkas\u0131n\u0131 d\u00f6ner. Bu d\u00f6nme ile birey \u00f6zne olur. \u00c7\u00fcnk\u00fc, \u00e7a\u011f\u0131rma kendisine yap\u0131lm\u0131\u015ft\u0131r ve \u00e7a\u011fr\u0131lan \u2018\u2018ger\u00e7ekten kend isini\u2019\u2019 tan\u0131m\u0131\u015ft\u0131r.<\/p>\n
Althusser, ideolojinin varolu\u015fu ile bireylerin \u00f6zneler olarak \u00e7a\u011fr\u0131lmalar\u0131n\u0131n \u2018\u2018bir ve ayn\u0131\u2019\u2019 oldu\u011funu d\u00fc\u015f\u00fcnmektedir. (2000:64) \u0130deolojinin d\u0131\u015f\u0131nda buradaki \u00f6rnekte sokakta ge\u00e7ti\u011fi san\u0131lan \u015feyler ger\u00e7ekte ideolojinin i\u00e7inde ge\u00e7mektedir. Althusser, \u00f6zne i\u00e7in, \u2018\u2018\u00f6zg\u00fcr bir \u00f6znellik\u2019\u2019, \u2018\u2018hareketlerinin yarat\u0131c\u0131s\u0131 ve sorumlusu olan bir insiyatif merkezi\u2019\u2019, \u2018\u2018daha y\u00fcksek bir otoriteye boyun e\u011fmi\u015f\u2019\u2019 der. \u00d6znenin emirlerine \u00f6zg\u00fcrce uyan \u00f6znenin \u00f6znelere verdi\u011fi g\u00fcvencenin mekanizmas\u0131nda s\u00f6z
konusu olan nedir? bi\u00e7imindeki soruyu Althusser, \u2018\u2018tan\u0131nmayan\u2019\u2019 bir ger\u00e7eklik olan \u00fcretim ili\u015fkilerinin ve ondan t\u00fcreyen ili\u015fkilerin yeniden \u00fcretimi oldu\u011fu \u015feklinde verecektir. (2000.72-73) <\/p>\n
8. S\u0131n\u0131f M\u00fccadelesi<\/strong><\/p>\nAlthusser\u2019e g\u00f6re, Marx teorik ve siyasal sonu\u00e7lar\u0131 \u00f6nemli olan bir fikri dile getirmi\u015ftir: \u2018\u2018S\u0131n\u0131f m\u00fccadelesi\u2019\u2019 fikrini. \u2018\u2018S\u0131n\u0131f m\u00fccadelesi\u2019\u2019 Marksist felsefe ve bilimde \u2018\u2018son s\u00f6z\u00fc\u2019\u2019 s\u00f6yleyen halkad\u0131r. Marksist-Leninist felsefe teoride proletaryan\u0131n bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 g\u00f6stermektedir. Marx\u2019\u0131n ana kitab\u0131 Kapital\u2019de Marksist bilimin temel ilkelerini kapsayan bir kitapt\u0131r. Ancak bu kitab\u0131 okumay\u0131 bilmek gereklidir. \u00c7\u00fcnk\u00fc Kapital\u2019i anlaman\u0131n \u2018\u2018t\u00fcm\u00fcyle burjuva\u2019\u2019 olabilen bir yan\u0131 vard\u0131r. Althusser\u2019e g\u00f6re, Kapital, \u015fu bi\u00e7imde o-kunmal\u0131d\u0131r: \u2018\u2018Kapitalist \u00fcretim tarz\u0131n\u0131n ekonomi politi\u011finin bir teorisi. Altyap\u0131dan i\u015fe ba\u015flanacak, i\u015f-s\u00fcreci i\u015flenecek, \u00fcretici g\u00fc\u00e7ler ve \u00fcretim ili\u015fkileri birbirinden ayr\u0131lacak, meta, para, art\u0131 de\u011fer, \u00fccret, yeniden-\u00fcretim, rant, k\u00e2r,faiz, k\u00e2r oran\u0131n\u0131n d\u00fc\u015fme e\u011filimi, vb. vb. analiz edilecek. K\u0131sacas\u0131 Kapital\u2019de iktisad\u0131n (kapitalist) yasalar\u0131 bulunacak. Ve ekonomik mekanizmalar\u0131n bu analizi bitirildi\u011finde k\u00fc\u00e7\u00fck bir ek getirilecek: Toplumsal s\u0131n\u0131flar, s\u0131n\u0131f m\u00fccadelesi.\u2019\u2019 (2000:78) Althusser, toplumsal s\u0131n\u0131flar\u0131n Kapi tal\u2019in sonunda de\u011fil, ba\u015f\u0131ndan sonuna kadar Kapital\u2019in i\u00e7inde oldu\u011fu g\u00f6r\u00fc\u015f\u00fcndedir.<\/p>\n
Ona g\u00f6re, s\u0131n\u0131flar\u0131n varl\u0131\u011f\u0131 ve s\u0131n\u0131f m\u00fccadelesi ayn\u0131 \u015feydir. Marx, bir yandan \u00fcretim faaliyetini \u00f6b\u00fcr yandan toplumsal s\u0131n\u0131flar\u0131, siyasal m\u00fccadeleleri ay\u0131ran burjuva yan\u0131lsamas\u0131n\u0131 ileri s\u00fcrm\u00fc\u015ft\u00fcr: \u2018\u2018Kat\u0131ks\u0131z ekonomik \u00fcretim yoktur, kat\u0131ks\u0131z dola\u015f\u0131m yoktur, kat\u0131ks\u0131z da\u011f\u0131l\u0131m yoktur. Bu ekonomik olgular\u0131n t\u00fcm\u00fc, son kertede, yan, g\u00f6r\u00fcnt\u00fcler bi\u00e7iminde s\u0131n\u0131f ili\u015fkileri ve uzla\u015fmaz s\u0131n\u0131f ili\u015fkileri, yani s\u0131n\u0131f m\u00fccadelesi ili\u015fkileri olan toplumsal ili\u015fkilerin varl\u0131\u011f\u0131nda ger\u00e7ekle\u015fen s\u00fcre\u00e7lerdir.\u2019\u2019 (2000:79) \u00dcretim ili\u015fkileri ile s\u0131n\u0131flar\u0131n varl\u0131\u011f\u0131 ve s\u0131n\u0131flar\u0131n m\u00fccadelesini birlikte d\u00fc\u015f\u00fcnmek gerekir. Althusser, bir burjuva iktisat\u00e7\u0131s\u0131n\u0131n Kapital\u2019i okudu\u011funda g\u00f6rd\u00fc\u011f\u00fc \u015feyin, \u2018\u2018basit bir teknik i\u015f-s\u00fcreci\u2019\u2019 oldu\u011funu ifade ederek bu tarz g\u00f6rmenin yanl\u0131\u015f bir yorum oldu\u011fu d\u00fc\u015f\u00fcncesindedir.<\/p>\n
Kapital\u2019de neyin g\u00f6r\u00fclmesi gerekti\u011fine ili\u015fkin Althusser\u2019in a\u00e7\u0131klamas\u0131 \u015f\u00f6yledir: \u2018\u2018\u00dcretici g\u00fc\u00e7ler, \u00fcretim s\u00fcrecinde, s\u00f6m\u00fcr\u00fc ili\u015fkileri olan, \u00fcretim ili\u015fkilerinin egemenli\u011fi alt\u0131nda i\u015fletilirler. \u0130\u015f\u00e7iler varsa, onlar \u00fccretlidirler, yani s\u00f6m\u00fcr\u00fclenlerdir; e\u011fer yaln\u0131zca emek-g\u00fc\u00e7lerine sahip olan ve onu (a\u00e7l\u0131k nedeniyle:Lenin) satmak zorunda olan \u00fccretliler varsa, demek ki \u00fcretim ara\u00e7lar\u0131na sahip olan ve emek g\u00fcc\u00fcn\u00fc s\u00f6m\u00fcrmek, ondan art\u0131 de\u011fer kazanmak i\u00e7in emek-g\u00fcc\u00fcn\u00fc sat\u0131n alan kapitalistler vard\u0131r. Uzla\u015fmaz s\u0131n\u0131flar\u0131n varl\u0131\u011f\u0131 demek ki \u00fcretimin kendinde, \u00fcretimin kendi y\u00fcre\u011finde yer al\u0131yor: \u00dcretim ili\u015fkilerinde.\u2019\u2019 (2000:80)<\/p>\n
Althusser\u2019in Marx felsefesi yorumu, de\u011fi\u015fik \u00e7evrelerde farkl\u0131 yorumlar\u0131n yap\u0131lmas\u0131na neden olmu\u015ftur. (James,1997:211)<\/p>\n
KAYNAK\u00c7A<\/p>\n
Althusser, Louis, (1987), John Lewis\u2019e Cevap (\u00e7ev) M\u00fcntekin \u00d6kmen, Ankara: V Yay\u0131nlar\u0131.
(1991), \u00d6zele\u015ftiri \u00d6\u011feleri (\u00e7ev) Levent Targu, \u0130stanbul: Belge Yay\u0131nlar\u0131.
(1995), Kapitali Okumak (\u00e7ev) Celal A. Kanat, \u0130stanbul: Belge Yay\u0131nlar\u0131.
(2000), \u0130deoloji ve Devletin \u0130deolojik Ayg\u0131tlar\u0131 (\u00e7ev) Yusuf Alp, Mahmut \u00d6z\u0131\u015f\u0131k, \u0130stanbul:
\u0130leti\u015fim Yay\u0131nlar\u0131.
(2002), Marx \u0130\u00e7in (\u00e7ev) I\u015f\u0131k Erg\u00fcden, \u0130stanbul:\u0130thaki Yay\u0131nlar\u0131.
(2003), Felsefe ve Bilimadamlar\u0131n\u0131n Kendili\u011finden Felsefesi (\u00e7ev) Alp T\u00fcmertekin, \u0130stan-
bul:\u0130thaki Yay\u0131nlar\u0131.
Balibar, Etienne, (1991), Althusser \u0130\u00e7in Yaz\u0131lar (\u00e7ev) H\u00fclya Tufan, \u0130stanbul: \u0130leti\u015fim Yay.
(1996), Marx\u2019\u0131n Felsefesi (\u00e7ev) \u00d6mer La\u00e7iner, \u0130stanbul: Birikim Yay\u0131nlar\u0131.
James, Susan, (1997), \u2018\u2018Louis Althusser\u2019\u2019, \u00c7a\u011fda\u015f Temel Kuramlar (\u00e7ev) Ahmet Demirhan, An-
kara Vadi Yay\u0131nlar\u0131. S.192-212.<\/p>\n","protected":false},"excerpt":{"rendered":"
Althusser\u2019e g\u00f6re bilim, bilgi \u00fcretir. Onun \u00f6nermeleri do\u011fru ya da yanl\u0131\u015ft\u0131r. Buna kar\u015f\u0131n, felsefe hi\u00e7bir bilgi ortaya koymaz, yaln\u0131zca Tezler \u00fcretir. Althusser\u2019in ideoloji kuram\u0131 bir devlet kuram\u0131d\u0131r. \u0130deolojinin onda bir tarihi yoktur. Onun yeri insanda de\u011fil, Althusser\u2019in \u2018\u2018devletin ideolojik ayg\u0131tlar\u0131\u2019\u2019 olarak adland\u0131rd\u0131\u011f\u0131 ger\u00e7ek kurumlardad\u0131r. Althusser\u2019in bu kurumlar\u0131, okul, hukuk sistemi, partiler olarak adland\u0131rmaktad\u0131r.Althusser i\u00e7in ideoloji, […]<\/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-4190","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-marksizm"},"yoast_head":"\n
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![](\"http:\/\/images.uncyc.org\/pt\/thumb\/5\/51\/Althusser.jpg\/200px-Althusser.jpg\")
Althusser\u2019e g\u00f6re bilim, bilgi \u00fcretir. Onun \u00f6nermeleri do\u011fru ya da yanl\u0131\u015ft\u0131r. Buna kar\u015f\u0131n, felsefe hi\u00e7bir bilgi ortaya koymaz, yaln\u0131zca Tezler \u00fcretir. Althusser\u2019in ideoloji kuram\u0131 bir devlet kuram\u0131d\u0131r. \u0130deolojinin onda bir tarihi yoktur. Onun yeri insanda de\u011fil, Althusser\u2019in \u2018\u2018devletin ideolojik ayg\u0131tlar\u0131\u2019\u2019 olarak adland\u0131rd\u0131\u011f\u0131 ger\u00e7ek kurumlardad\u0131r. Althusser\u2019in bu kurumlar\u0131, okul, hukuk sistemi, partiler olarak adland\u0131rmaktad\u0131r.Althusser i\u00e7in ideoloji, temel bir kavramd\u0131r.<\/p>\n