{"id":4233,"date":"2010-02-19T14:24:44","date_gmt":"2010-02-19T11:24:44","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/02\/19\/marxin-yabancilasma-teorisi-istvan-meszaros\/"},"modified":"2010-02-19T14:24:44","modified_gmt":"2010-02-19T11:24:44","slug":"marxin-yabancilasma-teorisi-istvan-meszaros","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/02\/19\/marxin-yabancilasma-teorisi-istvan-meszaros\/","title":{"rendered":"Marx\u2019\u0131n Yabanc\u0131la\u015fma Teorisi | Istvan Meszaros"},"content":{"rendered":"

<\/strong>Marksist Sistemin Temelleri<\/strong><\/p>\n

S\u00f6ylenceleri icat etmek kolay ama bunlardan kurtulmak zordur. Bo\u015f bir balonu (her t\u00fcrden kan\u0131tlar\u0131yla d\u00fcped\u00fcz cehaleti), bolca s\u0131cak havayla (yani, s\u0131rf h\u00fcsn\u00fckuruntuyla) t\u0131kabasa doldurup havaland\u0131rmak yeter de artar bile; hele bu h\u00fcsn\u00fckuruntuda ayak direnirse bu uydurma u\u00e7u\u015f i\u00e7in gerekli yak\u0131t bol bol sa\u011flanm\u0131\u015f olur. \u0130leride, Marx \u00dczerine Tart\u0131\u015fmalar b\u00f6l\u00fcm\u00fcnde, 1844 Elyazmalar\u0131 ile ilgili belli ba\u015fl\u0131 s\u00f6ylenceleri biraz uzunca tart\u0131\u015faca\u011f\u0131z. Yine de bu noktada, \u00e7e\u015fitli yorumlarda pek de g\u00f6ze batmayacak \u00f6l\u00e7\u00fcde olmakla beraber, bir b\u00fct\u00fcn olarak Marx’\u0131n yap\u0131t\u0131n\u0131 eksiksiz de\u011ferlendirmek i\u00e7in b\u00fcy\u00fck teorik \u00f6nem ta\u015f\u0131yan bir s\u00f6ylenceyi k\u0131saca ele almak zorunday\u0131z.<\/p>\n

Bilindi\u011fi gibi 1844 Elyazmalar\u0131, yabanc\u0131la\u015fma kavram\u0131 \u00fczerinde odakla\u015fan Marks\u00e7\u0131 sistemin temellerini sergiler. Yukar\u0131da s\u00f6z konusu edilen s\u00f6ylence, Lenin’in bu kavramdan habersiz oldu\u011funu, kendi teorilerini geli\u015ftirirken bu kavram\u0131n hi\u00e7bir rol oynamad\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcrmektedir. (Pek \u00e7ok dogmatik kafal\u0131 insan\u0131n g\u00f6z\u00fcnde, hi\u00e7 ku\u015fkusuz bu sav\u0131n kendisi bile, yabanc\u0131la\u015fma kavram\u0131n\u0131n “idealist” damgas\u0131n\u0131 yemesine yeter de artar bile.)<\/p>\n

E\u011fer Lenin, Marx’\u0131n kapitalist yabanc\u0131la\u015fma ve sonu\u00e7lar\u0131n\u0131n ele\u015ftirisini (yani, “eme\u011fin yabanc\u0131la\u015fmas\u0131”n\u0131 ve onun ka\u00e7\u0131n\u0131lmaz sonu\u00e7lar\u0131 \u00fczerine yapt\u0131\u011f\u0131 analizleri) ger\u00e7ekten g\u00f6zden ka\u00e7\u0131rm\u0131\u015f ise, Marx’\u0131n teorisinin \u00f6z\u00fcn\u00fc \u2013Marksist sistemin temel d\u00fc\u015f\u00fcncesini\u2013 g\u00f6zden ka\u00e7\u0131rm\u0131\u015f demektir.<\/p>\n

\u00d6ne s\u00fcr\u00fclecek hi\u00e7bir \u015feyin bu s\u00f6zde savdan, ger\u00e7e\u011fe daha uzak oldu\u011funu s\u00f6ylemeye gerek var m\u0131 bilmem. Asl\u0131nda durum bunun tam tersi: Lenin’in, Marksist olarak geli\u015fmesinde, yabanc\u0131la\u015fma kavram\u0131n\u0131 do\u011fru anlam\u0131yla kavramas\u0131 ya\u015famsal bir rol oynar.<\/p>\n

Lenin’in teorik yap\u0131tlar\u0131n\u0131n hepsinin \u2013buna, Ekonomik Romantizm’in Ele\u015ftirisi ile, Rusya’da Kapitalizmin Geli\u015fmesi de dahil\u2013 1895’te yaz\u0131lan Kutsal Aile’ye Genel Bak\u0131\u015f’tan sonra kaleme al\u0131nd\u0131klar\u0131 kesin bir ger\u00e7ektir. Bu Genel Bak\u0131\u015f’ta, yorumlar bi\u00e7iminde ifade edilen ana d\u00fc\u015f\u00fcnceler, Lenin’in daha sonraki yaz\u0131lar\u0131nda yer alan fikir ve d\u00fc\u015f\u00fcncelerinin merkezi olmaya devam etmi\u015ftir. Ne yaz\u0131k ki burada, Lenin’in d\u00fc\u015f\u00fcncelerindeki geli\u015fmeyi ayr\u0131nt\u0131lar\u0131yla izleme olana\u011f\u0131 yoktur. Bu nedenle, sadece tart\u0131\u015f\u0131lan konuyla do\u011frudan ilgili birka\u00e7 noktaya dikkatimizi yo\u011funla\u015ft\u0131rmak zorunday\u0131z.<\/p>\n

Kutsal Aileye Genel Bak\u0131\u015f’ta Lenin’in bu eski yap\u0131ttan uzun bir pasaj aktard\u0131ktan sonra \u015f\u00f6yle bir yorumda bulunmas\u0131, konumuzla ilgili olmas\u0131 bak\u0131m\u0131ndan b\u00fcy\u00fck \u00f6nem ta\u015f\u0131r:
“Bu pasaj olduk\u00e7a karakteristiktir; \u00e7\u00fcnk\u00fc Marx’\u0131n, kendi t\u00fcm ‘sisteminin’ dayand\u0131\u011f\u0131 temel fikre, yani toplumsal \u00fcretim ili\u015fkileri kavram\u0131na nas\u0131l yakla\u015ft\u0131\u011f\u0131n\u0131 g\u00f6stermektedir.” Burada Lenin’in “sistem” s\u00f6zc\u00fc\u011f\u00fcn\u00fc t\u0131rnak i\u00e7ine almas\u0131n\u0131 \u00f6nemli bulanlar da bulunabilir, \u00f6nemsiz bulanlar da. (Anlad\u0131\u011f\u0131m\u0131za g\u00f6re Lenin’in bunu yapmas\u0131n\u0131n nedeni, Marksist literat\u00fcrde, Hegelci felsefe ile ba\u011f\u0131nt\u0131l\u0131 olarak, “sistem kurma d\u00fc\u015f\u00fcncesine” al\u0131\u015f\u0131lagelen polemik g\u00f6ndermeyi anamsatmak i\u00e7indir. Ayr\u0131ca Genel Bak\u0131\u015f, Hegelci sisteme olduk\u00e7a ele\u015ftirel bir bi\u00e7imde yakla\u015ft\u0131\u011f\u0131 gibi, Kutsal Aile \u00fcyelerinin bundan yararlanma \u00e7abalar\u0131n\u0131 da ele\u015ftirir.) Burada ya\u015famsal \u00f6nem ta\u015f\u0131yan olgu \u015fudur: “Marx’\u0131n t\u00fcm sisteminin ana fikri” \u2013”toplumsal \u00fcretim ili\u015fkileri kavram\u0131”\u2013 kesinlikle Marx’\u0131n yabanc\u0131la\u015fma kavram\u0131d\u0131r; yani \u2013Lenin’in do\u011fru olarak kabul etti\u011fi gibi\u2013, “eme\u011fin kendi yabanc\u0131la\u015fmas\u0131”, “insan\u0131n kendi yabanc\u0131la\u015fmas\u0131”, “ki\u015finin pratik ili\u015fkileri i\u00e7erisinde kendi nesnel \u00f6z\u00fcne yabanc\u0131la\u015fmas\u0131”, vb., sistemin Marks\u00e7\u0131 ele\u015ftirel gizemden soyutlanma halidir. Bunu, Lenin’in yorumunun y\u00f6neltildi\u011fi pasaj\u0131 g\u00f6zden ge\u00e7irirsek a\u00e7\u0131k\u00e7a g\u00f6rebiliriz:
“Proudhon’un, sahip olmamay\u0131 ve eski sahip olma bi\u00e7imini ortadan kald\u0131rmak iste\u011fi, tamamiyle, onun, insan\u0131n nesnel \u00f6z\u00fcne pratikte yabanc\u0131la\u015fma ili\u015fisini; insani kendi kendine yabanc\u0131la\u015fman\u0131n, ekonomi politik ifadesini ortadan kald\u0131rmak arzusu ile ayn\u0131 \u015feydir. Ne var ki, onun ekonomi politik ele\u015ftirisi h\u00e2l\u00e2 ekonomi polikitik \u00f6nc\u00fcllerinin tutsa\u011f\u0131 oldu\u011fu i\u00e7in nesnel d\u00fcnyan\u0131n yeniden ele ge\u00e7irilmesi (temell\u00fck\u00fc \u2013\u00e7ev.) sahiplenmenin b\u00fcr\u00fcnd\u00fc\u011f\u00fc ekonomi politik bi\u00e7imi i\u00e7erisinde tasarlanm\u0131\u015f olarak kal\u0131r. Asl\u0131nda Proudhon, Ele\u015ftirel Ele\u015ftiri’nin kendisini zorlad\u0131\u011f\u0131 gibi, sahip olmay\u0131, sahip olmamaya de\u011fil, elde bulundurmay\u0131 (temell\u00fck\u00fc- \u00e7.) eski sahip olma bi\u00e7imine, \u00f6zel m\u00fclkiyete kar\u015f\u0131 \u00e7\u0131kar\u0131r. Elde bulundurmay\u0131 o, ‘bir toplumsal i\u015flev’ olarak ilan eder. Bir i\u015flevde ilgin\u00e7 olan \u015fey, di\u011ferini ‘d\u0131\u015flamaya’ y\u00f6nelik de\u011fil, benim kendi g\u00fc\u00e7lerimi, varl\u0131\u011f\u0131m\u0131 olu\u015fturan g\u00fc\u00e7leri harekete ge\u00e7irmek ve ger\u00e7ekle\u015ftirmektir. Proudhon bu d\u00fc\u015f\u00fcnceye uygun bir geli\u015fme olana\u011f\u0131 sa\u011flayamam\u0131\u015ft\u0131r. ‘E\u015fit elde bulundurma’ fikri, ekonomi politik bir kavramd\u0131r ve bu nedenle de, \u015fu ilke i\u00e7in yabanc\u0131la\u015fm\u0131\u015f bir ifade bi\u00e7imi olarak varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcr\u00fcr: insan i\u00e7in varl\u0131k olarak nesnenin; insan\u0131n nesnel varl\u0131\u011f\u0131 olarak nesnenin, ayn\u0131 zamanda, insan\u0131n \u00f6teki insanlar i\u00e7in varolu\u015fu, di\u011fer insanlar ile insani ili\u015fkisi, insan\u0131n insanla ili\u015fkisindeki toplumsal tav\u0131r belirleyicidir. Oysa Proudhon, ekonomi politik yabanc\u0131la\u015fmay\u0131, ekonomi politik yabanc\u0131la\u015fma \u00e7er\u00e7evesinde ortadan kald\u0131r\u0131r.”<\/p>\n

1844 Ekonomi Politik ve Felsefe Elyazmalar\u0131’n\u0131 yeterli derecede bilen herkes, bu d\u00fc\u015f\u00fcncelerin, Paris Elyazmalar\u0131’ndan geldi\u011fini anlamakta g\u00fc\u00e7l\u00fck \u00e7ekmez. Asl\u0131nda, yaln\u0131z bu pasajlar\u0131n de\u011fil, bunlara ek olarak pek \u00e7o\u011funun, Marx taraf\u0131ndan 1844 Elyazmalar\u0131’ndan, Kutsal Aile’ye aktar\u0131lm\u0131\u015ft\u0131r. Marx, Engels ve Lenin’in toplu yap\u0131tlar\u0131n\u0131 yay\u0131nlamakla y\u00fck\u00fcml\u00fc Rus Komite* \u20131844 Elyazmalar\u0131’n\u0131 “idealist” bulan ayn\u0131 komite\u2013 Lenin’in, Kutsal Aile’ye Genel Bak\u0131\u015f’a koydu\u011fu bir notta Marx’\u0131n “kitab\u0131n\u0131n ba\u015flang\u0131\u00e7ta tasarlanan boyutunu 1844 bahar\u0131 ve yaz\u0131 boyunca \u00fczerinde \u00e7al\u0131\u015ft\u0131\u011f\u0131 ekonomi ve felsefe elyazmalar\u0131n\u0131n baz\u0131 b\u00f6l\u00fcmlerini katarak epeyce b\u00fcy\u00fctt\u00fc\u011f\u00fcn\u00fc” kabul etmektedir. Lenin, hi\u00e7 ku\u015fkusuz Marx’\u0131n 1844 Elyazmalar\u0131’n\u0131 okuyamam\u0131\u015ft\u0131r ama Genel Bak\u0131\u015f’ta 1844 Ekonomi Politik Elyazmalar\u0131’nda \u00f6ne s\u00fcr\u00fclen ve yabanc\u0131la\u015fma sorunsal\u0131 ile ilgili bulunan Proudhon \u00fczerine yorumlar\u0131na ek olarak bir dizi \u00f6nemli pasaj\u0131 al\u0131nt\u0131lam\u0131\u015ft\u0131r** Durum b\u00f6yle olunca e\u011fer Marx’\u0131n 1844 Elyazmalar\u0131 idealist ise \u2013buradan Kutsal Aile’ye aktar\u0131lan\u2013 temel kavramlar\u0131, Lenin’in “Marx’\u0131n b\u00fct\u00fcn sisteminin temel fikri” diye \u00f6vmesi de idealist bir yakla\u015f\u0131m olur. Bu hikayenin en beter k\u0131sm\u0131 daha gelmedi. \u00c7\u00fcnk\u00fc Lenin bu yap\u0131t\u0131 yaln\u0131z, “devrimci materyalist sosyalizmin temellerini” i\u00e7erdi\u011fi i\u00e7in de\u011fil ayn\u0131 zamanda “ger\u00e7ek, insan bir ki\u015finin ad\u0131na” yaz\u0131lm\u0131\u015f oldu\u011fu i\u00e7in de \u00f6vmeye devam etmektedir.*** B\u00f6ylece Lenin yaln\u0131z “idealizme” “teslim” olmakla kalm\u0131yor, onu, “devrimci materyalist sosyalizm” ile de kar\u0131\u015ft\u0131r\u0131p daha da beteri, “humanizmi” de yerin dibine bat\u0131rm\u0131\u015f oluyor!
S\u00f6ylemeye gerek yoktur ki, “ger\u00e7ek, insan bir ki\u015finin ad\u0131na” yaz\u0131lm\u0131\u015f bu “humanizm” sadece, 1844 Elyazmalar\u0131’n\u0131n niteli\u011fini olu\u015fturan “emek g\u00f6r\u00fc\u015f a\u00e7\u0131s\u0131n\u0131n” bir ifadesinden ba\u015fka bir \u015fey de\u011fildir. Burada \u2013idealist felsefenin d\u00fc\u015fsel varl\u0131klar\u0131na kar\u015f\u0131, a\u00e7\u0131k ve kesin polemikler halinde\u2013 “egemen s\u0131n\u0131flar ile devlet taraf\u0131ndan ezilen ve horlanan i\u015f\u00e7inin” ele\u015ftiri s\u00fczgecinden ge\u00e7irilerek benimsenmi\u015f g\u00f6r\u00fc\u015f a\u00e7\u0131s\u0131 ifade edilmi\u015ftir; proletaryan\u0131n g\u00f6r\u00fc\u015f a\u00e7\u0131s\u0131, “proletarya s\u0131n\u0131f\u0131n\u0131n, kendi yabanc\u0131la\u015fmas\u0131n\u0131 yok olmas\u0131 olarak hissetmesi ve bunda kendi g\u00fc\u00e7s\u00fczl\u00fc\u011f\u00fc ile insanl\u0131kd\u0131\u015f\u0131 bir varl\u0131\u011f\u0131n ger\u00e7ekli\u011fini g\u00f6rmesine” kar\u015f\u0131n, “m\u00fclk sahibi s\u0131n\u0131f\u0131n” kendi yabanc\u0131la\u015fmas\u0131nda, kendini “mutlu ve ger\u00e7ekle\u015fmi\u015f hissetmesi ve kendi g\u00fcc\u00fcn\u00fcn yans\u0131mas\u0131n\u0131 g\u00f6rmesidir”* Lenin ve Marx “ger\u00e7ek insan bir ki\u015fi” derken i\u015fte bunu kast etmekte idiler. Gelin g\u00f6r\u00fcn ki Marx’\u0131 (ya da \u015fimdiki durumda Lenin’i) “ger\u00e7ekten okumak” yerine, Marksist klasiklerin i\u00e7ine, y\u00fcksek perdeden radikalizm g\u00f6r\u00fcnt\u00fcs\u00fc alt\u0131nda, b\u00fcrokratik tutuculu\u011fun k\u0131s\u0131r dogmatizmini temsil eden kendi efsanelerini soku\u015fturmaya kalk\u0131\u015fanlara, metinlere dayal\u0131 ne kadar kan\u0131t getirseniz de \u00e7aban\u0131z\u0131n bo\u015fa gidece\u011fini bilmeniz gerekir.<\/p>\n

Lenin’in parlak bir bi\u00e7imde kavrad\u0131\u011f\u0131 gibi, Marx’\u0131n sisteminin merkez fikri, toplumsal \u00fcretim ili\u015fkilerinin kapitalist\u00e7e maddele\u015ftirilmesine; \u00dcCRETL\u0130 EMEK, \u00d6ZEL M\u00dcLK\u0130YET VE DE\u011e\u0130\u015e\u0130M’in maddele\u015ftirilmi\u015f arac\u0131l\u0131\u011f\u0131 yoluyla eme\u011fin yabanc\u0131la\u015ft\u0131r\u0131lmas\u0131na getirdi\u011fi ele\u015ftiridir.
Ger\u00e7ekten de Marx’\u0131n, toplumsal \u00fcretim ili\u015fkilerinin tarihsel olu\u015fumu, yabanc\u0131la\u015fma konusundaki genel d\u00fc\u015f\u00fcnce yap\u0131s\u0131 ile, yabanc\u0131la\u015fma ve maddele\u015ftirmenin zorunlu olarak yer ald\u0131\u011f\u0131, nesnel ontolojik ko\u015fullar\u0131 \u00fczerine yapt\u0131\u011f\u0131 \u00e7\u00f6z\u00fcmlemeler, s\u00f6zc\u00fc\u011f\u00fcn en yerinde anlam\u0131yla tam bir sistem olu\u015fturur. Bu sistem, Hegel de dahil, kendinden \u00f6ncekilerin felsefi sistemlerinden, daha az de\u011fil, daha fazla canl\u0131d\u0131r; bunun anlam\u0131, kendisini olu\u015fturan k\u0131s\u0131mlardan bir tekinin bile d\u0131\u015fta b\u0131rak\u0131lmas\u0131, tek bir y\u00f6n\u00fcn\u00fcn de\u011fil, serimin tamam\u0131n\u0131n bozulmas\u0131 demektir. Ayr\u0131ca Marksist sistem, Hegelci sistemden daha az de\u011fil, daha fazla karma\u015f\u0131kt\u0131r; \u00e7\u00fcnk\u00fc, “d\u00fc\u015f\u00fcnce\u2013 varl\u0131klar\u0131” aras\u0131nda, mant\u0131k bak\u0131m\u0131ndan uygun d\u00fc\u015fen “d\u00fc\u015f\u00fcnceleri” ustal\u0131kla icat etmek bir \u015feydir ama, \u00e7e\u015fit \u00e7e\u015fit toplumsal g\u00f6r\u00fcng\u00fclerin karma\u015f\u0131k i\u00e7 ba\u011flar\u0131n\u0131 ger\u00e7ekte saptamak; bunlar\u0131n kurumsalla\u015fmalar\u0131n\u0131 ve birbirine d\u00f6n\u00fc\u015fmesini y\u00f6neten yasalar\u0131 (bu yasalar ki, bunlar\u0131n g\u00f6rece “sabitli\u011fini” oldu\u011fu kadar “dinamik geli\u015fmelerini” de belirler) bulmak; ve b\u00fct\u00fcn bunlar\u0131 ger\u00e7ekte, insan etkinliklerinin b\u00fct\u00fcn d\u00fczeylerinde ve alanlar\u0131nda sergilemek ba\u015fka bir \u015feydir. Dolay\u0131s\u0131yla, Marx’\u0131 kendi sisteminin terimleri i\u00e7inde okuyup anlamak yerine, g\u00fcn\u00fcm\u00fczde moda olan baz\u0131 \u00f6nyarg\u0131l\u0131, laf ebeli\u011fine dayal\u0131 s\u00f6zde “bilimsel modellere” uygun olarak okumaya kalk\u0131\u015fmak, Marksist sistemi devrimci anlam\u0131ndan soyutlar ve onu, s\u00f6zde bilimsel kavramlardan olu\u015fan \u00f6l\u00fc kelebek koleksiyonuna \u00e7evirir.<\/p>\n

Marksist sistemin, Hegelci sistemden temelden farkl\u0131 oldu\u011funu s\u00f6ylemeye bilmem gerek var m\u0131d\u0131r? Sadece, Marx taraf\u0131ndan belirlenen g\u00fcncel olgular ile Hegelci “d\u00fc\u015f\u00fcnce-varl\u0131klar\u0131” aras\u0131ndaki z\u0131tl\u0131k bak\u0131m\u0131ndan de\u011fil ayr\u0131ca, Hegelci sistem, i\u00e7 \u00e7eli\u015fkileri nedeniyle, Hegel’in bizzat kendisi taraf\u0131ndan kapal\u0131 hale getirilmi\u015f ve ta\u015fla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r; oysa Marksist sistemin ucu a\u00e7\u0131k b\u0131rak\u0131lm\u0131\u015ft\u0131r. Bu a\u00e7\u0131k ve kapal\u0131 sistemler aras\u0131ndaki hayati \u00f6nem ta\u015f\u0131yan tart\u0131\u015fmaya, bu b\u00f6l\u00fcm\u00fcn son kesiminde tekrar d\u00f6nece\u011fiz. Ancak \u015fimdi, Marksist sistemin \u00e7ok y\u00f6nl\u00fc karma\u015f\u0131kl\u0131\u011f\u0131n\u0131 daha berrak anlamak i\u00e7in, bu sistemin yap\u0131s\u0131n\u0131 bir b\u00fct\u00fcn olarak g\u00f6zden ge\u00e7irmemiz gerekecektir.<\/p>\n

1844 Ekonomi ve Felsefe Elyazmalar\u0131, Hegel ile iktisat\u00e7\u0131lar\u0131n teorileri konusunda ele\u015ftirel yorumlard\u0131r. Yine de daha yak\u0131ndan bak\u0131ld\u0131\u011f\u0131nda bundan daha fazlas\u0131 a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcr. Zira, bu teorilerin ele\u015ftirisi, birbirine yak\u0131ndan ili\u015fkili \u00e7e\u015fitli b\u00fcy\u00fck sorunlar \u00fczerinde, Marx’\u0131n kendi fikirlerini geli\u015ftirmek i\u00e7in bir ara\u00e7t\u0131r.<\/p>\n

Daha \u00f6nce de de\u011finildi\u011fi gibi, 1844 Elyazmalar\u0131’nda kavrayabildi\u011fimiz sistem, kendi i\u00e7inde geli\u015fen bir sistemdir. Her \u015feyden \u00f6nce bu, eme\u011fin kendi yabanc\u0131la\u015fmas\u0131n\u0131n temel ontolojik boyutunun, bu yap\u0131t\u0131n ta sonuna para kesimine kadar, evrenselli\u011fi i\u00e7erisinde g\u00f6r\u00fclmemesi olgusunda kendini g\u00f6sterir. Ger\u00e7ekte bu kesim, ayn\u0131 elyazmas\u0131nda Marx’\u0131n, Hegelci felsefeyi, ele\u015ftirel bir yakla\u015f\u0131mla incelemesinden sonra yaz\u0131lm\u0131\u015f; yay\u0131mlanm\u0131\u015f halinde ise (Marx’\u0131n iste\u011fine uyularak) elyazmas\u0131n\u0131n sonuna konmu\u015ftur. Ve bu, kronolojik ayr\u0131nt\u0131n\u0131n hi\u00e7 de g\u00f6z ard\u0131 edilebilir bir noktas\u0131 de\u011fildir. Ger\u00e7ekten de, Marx’\u0131n, bir b\u00fct\u00fcn olarak Hegel felsefesi \u00fczerine yapt\u0131\u011f\u0131 kapsaml\u0131 de\u011ferlendirme \u2013onun, “Hegel’in modern ekonomi politik \u00fczerine olan g\u00f6r\u00fc\u015f a\u00e7\u0131s\u0131n\u0131” kavramas\u0131n\u0131 sa\u011flayan ekonomi politik \u00e7\u00f6z\u00fcmlemeleri ile birlikte\u2013 Marx’\u0131n eline, “para sistemi”nin en sonunda ula\u015ft\u0131\u011f\u0131 ontolojik gizemi \u00e7\u00f6zece\u011fi anahtar\u0131 vermi\u015f ve b\u00f6ylece Marx’a, materyalist diyalektik de\u011fer teorisinin kapsaml\u0131 bir serimini yapma olana\u011f\u0131 sa\u011flam\u0131\u015ft\u0131r. (1844 Elyazmalar\u0131’n\u0131n bir b\u00f6l\u00fcm\u00fcn\u00fc, kendi somutlu\u011fu i\u00e7erisinde ve hem de, s\u0131n\u0131rl\u0131 oylumuna kar\u015f\u0131n ayr\u0131nt\u0131lar\u0131 kapsamas\u0131 bak\u0131m\u0131ndan, ayn\u0131 sorunsallar\u0131 irdelemeye \u00e7al\u0131\u015fan \u015fu yap\u0131tla kar\u015f\u0131la\u015ft\u0131r\u0131n\u0131z: Bir b\u00fct\u00fcn olarak Hegel Diyalekti\u011finin ve Felsefesinin Ele\u015ftirisi’nden k\u0131sa s\u00fcre \u00f6nce yaz\u0131lan \u2013muhtemelen 1844 May\u0131s ya da Haziran\u0131\u2013 James Mill’in Ekonomi Politi\u011fin \u00d6\u011feleri \u00dczerine Marx’\u0131n Yorumlar\u0131. Paran\u0131n G\u00fcc\u00fc \u00fczerine olan bu sayfalar\u0131n b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131n daha sonra Marx taraf\u0131ndan Kapital’e al\u0131nm\u0131\u015f olmas\u0131 herhalde tesad\u00fcfi de\u011fildir.)<\/p>\n

Eme\u011fin kendi yabanc\u0131la\u015fmas\u0131n\u0131n bu genel ontolojik boyutu 1844 Elyazmalar\u0131’n\u0131n sonuna kadar kesinkes belirtilmemi\u015f olsa bile, hi\u00e7 ku\u015fkusuz daha belirsiz bir genelleme d\u00fczeyinde olsa da, daha hemen ba\u015flang\u0131\u00e7ta, dolayl\u0131 olarak de\u011finilmi\u015ftir. Ba\u015flang\u0131\u00e7ta, sistemin i\u00e7ersinde, ancak belirsiz bir sezgi olarak \u00e7ekirdek halinde bulunsa ve dolay\u0131s\u0131yla, Marx’\u0131n \u00e7\u00f6z\u00fcmleme y\u00f6ntemi pozitif olmaktan \u00e7ok tepkin (reactive) ve kendini geli\u015ftiren bir y\u00f6ntem oldu\u011fu i\u00e7in; serimini yaparken O, elini, o anda ele ald\u0131\u011f\u0131 konuya ele\u015ftirel yakla\u015f\u0131m\u0131n\u0131n do\u011furdu\u011fu sorunsal ile, yani, ekonomi politik \u00fczerine yaz\u0131 yazman\u0131n sorunsallar\u0131 ile y\u00f6nlendirmeye b\u0131rakmaktad\u0131r.
Konuyu derinlemesine kavrad\u0131k\u00e7a (bu kavrama, bireysel y\u00f6nlerin: “meta olarak i\u015f\u00e7i”, “soyut emek”, “tek yanl\u0131, robotla\u015fm\u0131\u015f emek”, “insana yabanc\u0131la\u015fm\u0131\u015f do\u011fa”, “birikmi\u015f insan eme\u011fi= \u00f6l\u00fc emek” ve benzeri y\u00f6nleri derece derece kavrad\u0131k\u00e7a) \u00f6nceden belirlenen \u00e7er\u00e7evenin \u00e7ok dar geldi\u011fi anla\u015f\u0131lmakta ve Marx bu dar \u00e7er\u00e7eveyi haliyle bir yana itmektedir.<\/p>\n

Yabanc\u0131la\u015fm\u0131\u015f Emek tart\u0131\u015fmas\u0131ndan sonra Marx farkl\u0131 bir plan izler: ele al\u0131nan her konunun merkez referans\u0131 \u015fimdi, yabanc\u0131la\u015fman\u0131n her haliyle “parasal sistem” aras\u0131ndaki “esas ili\u015fki” olarak, “yabanc\u0131la\u015fm\u0131\u015f emek” kavram\u0131d\u0131r. Bu program, ilk elyazmas\u0131n\u0131n son kesiminde bulunmakla beraber, \u00fc\u00e7\u00fcnc\u00fc elyazmas\u0131n\u0131n ta sonuna kadar b\u00fct\u00fcn\u00fcyle ger\u00e7ekle\u015fmemi\u015ftir.
Bu sonuncuda Marx ensonu “parasal sistem”deki gizemi ortadan kald\u0131rm\u0131\u015f: b\u00fct\u00fcn yabanc\u0131la\u015fm\u0131\u015f ili\u015fkilerin bu nihai arac\u0131s\u0131n\u0131; “insan\u0131n gereksinmesi ile nesne aras\u0131ndaki, ya\u015fam\u0131 ile ya\u015fam ara\u00e7lar\u0131 aras\u0131ndaki bu pezevengi”; “bu g\u00f6zle g\u00f6r\u00fcn\u00fcr kutsall\u0131\u011f\u0131”, “insano\u011flunun yabanc\u0131la\u015fm\u0131\u015f y\u00f6n\u00fcn\u00fc”, “hayali ger\u00e7e\u011fe, ger\u00e7e\u011fi ise d\u00fcped\u00fcz hayale d\u00f6n\u00fc\u015ft\u00fcren yayg\u0131n d\u0131\u015fsal yetene\u011fi (bu \u00f6yle bir yetenektir ki, ne insan olarak insandan ne de toplum olarak toplumdan ortaya \u00e7\u0131km\u0131\u015ft\u0131r.)”, “Varolan aktif de\u011fer kavram\u0131n\u0131… her \u015feyi karmakar\u0131\u015f\u0131k, d\u00fcnyay\u0131 ters y\u00fcz eden… \u00c7eli\u015fkileri kucakla\u015ft\u0131r\u0131p olanaks\u0131zl\u0131klar\u0131 s\u00f6zde karde\u015f hale getiren” gizemi, Marx yok etmi\u015ftir. Ve b\u00fct\u00fcn bunlar, “temel varl\u0131\u011f\u0131n (do\u011fan\u0131n) do\u011fru ontolojik olumlanmas\u0131n\u0131n”, “\u0130nsan tutkusunun ontolojik \u00f6z\u00fcn\u00fcn” ve “hem zevk ve hem de etkinlik nesneleri olarak insana ait en temel nesnelerin varl\u0131klar\u0131n\u0131n” a\u00e7\u0131kl\u0131\u011fa kavu\u015fturulmas\u0131 i\u00e7in yap\u0131lm\u0131\u015ft\u0131r.<\/p>\n

B\u00f6ylece Marx’\u0131n sistemi; kendi geli\u015fmesi i\u00e7ersinde onun (Marx’\u0131n), para sisteminin kapitalist \u00fcretim bi\u00e7imi ile tepe noktas\u0131na ula\u015fmakla beraber, bu sistemin i\u00e7 yap\u0131s\u0131n\u0131n, s\u0131n\u0131rl\u0131 tarihsel i\u00e7eri\u011fi i\u00e7inde anla\u015f\u0131lman\u0131n m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131, bunun ancak, insan\u0131n, eme\u011fi arac\u0131l\u0131\u011f\u0131 ile geli\u015fmesini g\u00f6z \u00f6n\u00fcnde bulunduran geni\u015f ontolojik \u00e7er\u00e7eve i\u00e7ersinde (yani, kendini ger\u00e7ekle\u015ftirme s\u00fcrecinin belirleyici a\u015famas\u0131nda \u2013ya da a\u015famalar\u0131nda\u2013 zorunlu olarak kendine yabanc\u0131la\u015fma ve maddele\u015fmesi i\u00e7erisinde ge\u00e7irdi\u011fi gerekli ara duraklar arac\u0131l\u0131\u011f\u0131 ile eme\u011fin ontolojik kendi geli\u015fmesi arac\u0131l\u0131\u011f\u0131 ile) anla\u015f\u0131labilece\u011fini a\u00e7\u0131k\u00e7a kavramas\u0131 \u00fczerine b\u00fct\u00fcnl\u00fck kazanm\u0131\u015ft\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"

Marksist Sistemin Temelleri S\u00f6ylenceleri icat etmek kolay ama bunlardan kurtulmak zordur. Bo\u015f bir balonu (her t\u00fcrden kan\u0131tlar\u0131yla d\u00fcped\u00fcz cehaleti), bolca s\u0131cak havayla (yani, s\u0131rf h\u00fcsn\u00fckuruntuyla) t\u0131kabasa doldurup havaland\u0131rmak yeter de artar bile; hele bu h\u00fcsn\u00fckuruntuda ayak direnirse bu uydurma u\u00e7u\u015f i\u00e7in gerekli yak\u0131t bol bol sa\u011flanm\u0131\u015f olur. \u0130leride, Marx \u00dczerine Tart\u0131\u015fmalar b\u00f6l\u00fcm\u00fcnde, 1844 Elyazmalar\u0131 ile […]<\/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-4233","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-marksizm"},"yoast_head":"\nMarx\u2019\u0131n Yabanc\u0131la\u015fma Teorisi | Istvan Meszaros - 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\/19\/marxin-yabancilasma-teorisi-istvan-meszaros\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Marx\u2019\u0131n Yabanc\u0131la\u015fma Teorisi | Istvan Meszaros\" \/>\n<meta property=\"og:description\" content=\"Marksist Sistemin Temelleri S\u00f6ylenceleri icat etmek kolay ama bunlardan kurtulmak zordur. Bo\u015f bir balonu (her t\u00fcrden kan\u0131tlar\u0131yla d\u00fcped\u00fcz cehaleti), bolca s\u0131cak havayla (yani, s\u0131rf h\u00fcsn\u00fckuruntuyla) t\u0131kabasa doldurup havaland\u0131rmak yeter de artar bile; hele bu h\u00fcsn\u00fckuruntuda ayak direnirse bu uydurma u\u00e7u\u015f i\u00e7in gerekli yak\u0131t bol bol sa\u011flanm\u0131\u015f olur. \u0130leride, Marx \u00dczerine Tart\u0131\u015fmalar b\u00f6l\u00fcm\u00fcnde, 1844 Elyazmalar\u0131 ile […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/narteks.net\/index.php\/2010\/02\/19\/marxin-yabancilasma-teorisi-istvan-meszaros\/\" \/>\n<meta property=\"og:site_name\" content=\"narteks.net\" \/>\n<meta property=\"article:published_time\" content=\"2010-02-19T11:24:44+00:00\" \/>\n<meta property=\"og:image\" content=\"http:\/\/upload.wikimedia.org\/wikipedia\/commons\/thumb\/f\/fc\/Karl_Marx.jpg\/300px-Karl_Marx.jpg\" \/>\n<meta name=\"author\" content=\"Tar\u0131k\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@narteks\" \/>\n<meta name=\"twitter:site\" content=\"@narteks\" \/>\n<meta name=\"twitter:label1\" content=\"Yazan:\" \/>\n\t<meta name=\"twitter:data1\" content=\"Tar\u0131k\" \/>\n\t<meta name=\"twitter:label2\" content=\"Tahmini okuma s\u00fcresi\" \/>\n\t<meta name=\"twitter:data2\" content=\"14 dakika\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/02\/19\/marxin-yabancilasma-teorisi-istvan-meszaros\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/02\/19\/marxin-yabancilasma-teorisi-istvan-meszaros\/\"},\"author\":{\"name\":\"Tar\u0131k\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca\"},\"headline\":\"Marx\u2019\u0131n Yabanc\u0131la\u015fma Teorisi | Istvan Meszaros\",\"datePublished\":\"2010-02-19T11:24:44+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/02\/19\/marxin-yabancilasma-teorisi-istvan-meszaros\/\"},\"wordCount\":2763,\"commentCount\":0,\"publisher\":{\"@id\":\"https:\/\/narteks.net\/#organization\"},\"image\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/02\/19\/marxin-yabancilasma-teorisi-istvan-meszaros\/#primaryimage\"},\"thumbnailUrl\":\"http:\/\/upload.wikimedia.org\/wikipedia\/commons\/thumb\/f\/fc\/Karl_Marx.jpg\/300px-Karl_Marx.jpg\",\"articleSection\":[\"Marksizm\"],\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\/\/narteks.net\/index.php\/2010\/02\/19\/marxin-yabancilasma-teorisi-istvan-meszaros\/#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/02\/19\/marxin-yabancilasma-teorisi-istvan-meszaros\/\",\"url\":\"https:\/\/narteks.net\/index.php\/2010\/02\/19\/marxin-yabancilasma-teorisi-istvan-meszaros\/\",\"name\":\"Marx\u2019\u0131n Yabanc\u0131la\u015fma Teorisi | Istvan Meszaros - 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