{"id":4239,"date":"2010-02-21T00:26:56","date_gmt":"2010-02-20T21:26:56","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/02\/21\/marksist-felsefe-ve-diyalektik-materyalizm-hhaluk-erdem\/"},"modified":"2010-02-21T00:26:56","modified_gmt":"2010-02-20T21:26:56","slug":"marksist-felsefe-ve-diyalektik-materyalizm-hhaluk-erdem","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/02\/21\/marksist-felsefe-ve-diyalektik-materyalizm-hhaluk-erdem\/","title":{"rendered":"Marksist Felsefe ve Diyalektik materyalizm | H.Haluk Erdem"},"content":{"rendered":"

\u2018\u2018Benim diyalektik metodum, temelinde, Hegel\u2019inkinden yaln\u0131z ferkl\u0131 de\u011fil, fakat onun d\u00fcped\u00fcz tam kar\u015f\u0131t\u0131d\u0131r. Hegel i\u00e7in insan beyninin ya\u015fama s\u00fcreci, yani d\u00fc\u015f\u00fcnme s\u00fcreci,-Hegel bunu \u2018\u2018Idee\u2019\u2019 ad\u0131 alt\u0131nda hatta kendi ba\u015f\u0131na ba\u011f\u0131ms\u0131z bir \u00f6zneye (Subjekt) d\u00f6n\u00fc\u015ft\u00fcr\u00fcr-ger\u00e7ek olan\u0131n, ger\u00e7ek d\u00fcnyan\u0131n yarat\u0131c\u0131s\u0131, mimar\u0131 (Demiurg)\u2019d\u0131r; ger\u00e7ek olan, ger\u00e7ek d\u00fcnya, \u2018\u2018Ide\u2019\u2019nin sadece d\u0131\u015fsal g\u00f6r\u00fcn\u00fc\u015f \u015feklidir. Benim i\u00e7in, bunun tam z\u0131dd\u0131na \u2018\u2018Idee\u2019\u2019el olan, ger\u00e7ek olan\u0131n, maddi d\u00fcnyan\u0131n, insan kafas\u0131ndaki yans\u0131mas\u0131ndan ve d\u00fc\u015f\u00fcnce \u015fekline girmesinden, ger\u00e7ek d\u00fcnyan\u0131n d\u00fc\u015f\u00fcncemizde yans\u0131m\u0131\u015f \u015feklinden ba\u015fka bir \u015fey de\u011fildir (…) Mistik kabuk i\u00e7indeki rasyonel \u00f6z\u00fc bulmak i\u00e7in, onun tersine \u00e7evrilmesi, ayaklar\u0131 \u00fcst\u00fcnde durdurulmas\u0131 gerekir.\u2019\u2019
(Marx, 1974: 49-50) <\/em><\/p>\n

Marx, Hegel felsefesini hareket noktas\u0131 olarak almaktad\u0131r. Hegel\u2019e g\u00f6re tarih, tinsel bir s\u00fcre\u00e7, yani d\u00fcnya tininin geli\u015fim s\u00fcrecidir. Marx, bu g\u00f6r\u00fc\u015f\u00fc tersine \u00e7evirir. Marx\u2019a g\u00f6re tarih, tinsel bir s\u00fcre\u00e7 de\u011fil, tam tersine maddi \u00fcretim ili\u015fkilerinin ve sonu\u00e7lar\u0131n\u0131n tarihidir.<\/p>\n

Tarih, ba\u015flang\u0131c\u0131ndan beri ayn\u0131 zamanda s\u0131n\u0131flar sava\u015f\u0131n\u0131n tarihidir. Marx, bug\u00fcne kadar filozoflar\u0131n d\u00fcnyay\u0131 yaln\u0131zca farkl\u0131 bi\u00e7imlerde yorumlad\u0131klar\u0131n\u0131, art\u0131k d\u00fcnyan\u0131n de\u011fi\u015ftirilmesi gerekti\u011fini belirtir.<\/p>\n

Engels\u2019e g\u00f6re, diyalekti\u011fin \u00fc\u00e7 yasas\u0131 vard\u0131r:<\/p>\n

1.Niceli\u011fin niteli\u011fe ve niteli\u011fin niceli\u011fe d\u00f6n\u00fc\u015f\u00fcm\u00fc yasas\u0131,
2.Kar\u015f\u0131tlar\u0131n i\u00e7 i\u00e7e ge\u00e7mesi yasas\u0131,
3.Yads\u0131nman\u0131n yads\u0131nmas\u0131 yasas\u0131.<\/p>\n

Bu \u00e7al\u0131\u015fman\u0131n amac\u0131, Marx felsefesinin temel kavramlar\u0131n\u0131 incelemek ve Engels ile dile gelen tarihsel ve diyalektik materyalizmi a\u00e7\u0131klamakt\u0131r. Marx\u2019\u0131 Engels\u2019ten ayr\u0131 d\u00fc\u015f\u00fcnmenin bir ifadesi olarak bu ay\u0131r\u0131m yap\u0131lm\u0131\u015ft\u0131r. \u00d6zellikle \u00fclkemizde, nerde Marx\u2019\u0131n konu\u015ftu\u011fu nerede Engels\u2019in konu\u015fmaya ba\u015flad\u0131\u011f\u0131 g\u00f6zden ka\u00e7\u0131r\u0131lmaktad\u0131r. Birbirleriyle ortak \u00e7al\u0131\u015fmalar yapsalar da, problemlerinin hareket noktalar\u0131 birbirlerinden farkl\u0131l\u0131k g\u00f6stermektedir. Marx\u2019\u0131n neyi konu edindi\u011fi ve konu edindi\u011fini a\u00e7\u0131klama bi\u00e7imini, kendisinden sonra gelen Marksist \u00e7izgide olanlar\u0131n pek de do\u011fru anlamad\u0131klar\u0131 ortadad\u0131r. Bunun i\u00e7in \u00e7al\u0131\u015fmam\u0131z\u0131n \u2018\u2018Baz\u0131 G\u00f6r\u00fc\u015fler\u2019\u2019 b\u00f6l\u00fcm\u00fcn\u00fc okumak yeterlidir.<\/p>\n

Marx ve Engels\u2019in birbirlerinden ayr\u0131ld\u0131klar\u0131 ana nokta, konu edileni a\u00e7\u0131klamada ve y\u00f6ntemde kendini g\u00f6stermektedir. \u00c7al\u0131\u015fmam\u0131za ge\u00e7meden \u00f6nce Marx ve Engels\u2019in ya\u015famlar\u0131na k\u0131saca de\u011finmek yararl\u0131 olacakt\u0131r. Karl Marx 5 May\u0131s 1818 y\u0131l\u0131nda Almanya\u2019n\u0131n Mosel Irma\u011f\u0131 kenar\u0131ndaki Trier kentinde do\u011fdu. Babas\u0131 Heinrich Marx eski bir haham ve bilgin ailesinden geliyordu. Annesi Henriette Presburg bir Hollandal\u0131 idi.<\/p>\n

Gen\u00e7 Marx babas\u0131 taraf\u0131ndan hukuk \u00f6\u011frenimine y\u00f6neltilir ve Bonn\u2019da e\u011fitimine ba\u015flar. Berlin\u2019de \u00f6\u011frenimini s\u00fcrd\u00fcren Marx, 1841 y\u0131l\u0131nda \u2018\u2018Demokritos ile Epikuros\u2019un Do\u011fa Felsefeleri Aras\u0131ndaki Fark\u2019\u2019 ba\u015fl\u0131kl\u0131 tezi ile felsefede doktora derecesi al\u0131r. 1842\u2019de K\u00f6ln\u2019e yerle\u015fir ve Rheinische Zeitung gazetesinin yaz\u0131 i\u015fleri m\u00fcd\u00fcr\u00fc olur. Bir y\u0131l sonra Jenny ile evlenir ve birlikte Paris\u2019e giderler. Orada Friedrich Engels\u2019le kar\u015f\u0131la\u015f\u0131r ve k\u0131sa zamanda dost olurlar. Bir dokuma sanayicisinin o\u011flu olan Engels, 28 Kas\u0131m 1820 y\u0131l\u0131nda k\u00fc\u00e7\u00fck bir sanayi kentinde do\u011fmu\u015ftur. Engels, otoriter bir insan olan babas\u0131 taraf\u0131ndan aile i\u015fine girmek \u00fczere lise \u00f6\u011frenimini yar\u0131da b\u0131rakmaya zorlan\u0131r. \u0130\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n sefaleti, kad\u0131nlar\u0131n ve \u00e7ocuklar\u0131n s\u00f6m\u00fcr\u00fclmesi ve i\u015f\u00e7ilerin y\u00fcrekler ac\u0131s\u0131 ya\u015fam ko\u015fullar\u0131 Engels\u2019i derinden etkiler. Askerli\u011fini Berlin\u2019de yaparken \u00fcniversitede felsefe derslerine devam eder. Lise mezunu olmad\u0131\u011f\u0131ndan dersleri dinleyici olarak izler. Askerli\u011fi bitince babas\u0131 taraf\u0131ndan Manchester\u2019daki Ermen ve Engels firmas\u0131nda \u00e7al\u0131\u015fmak \u00fczere \u0130ngiltere\u2019ye g\u00f6nderilir. \u0130ngiliz i\u015f\u00e7ilerinin ya\u015fam ve \u00e7al\u0131\u015fma ko\u015fullar\u0131ndan etkilenen Engels, \u0130ngiltere\u2019de Emek\u00e7i S\u0131n\u0131flar\u0131n Durumu adl\u0131 bir deneme yazar ve bu yaz\u0131 Marx taraf\u0131ndan \u00e7ok be\u011fenilir. (Longuet, 1999) Marx\u2019\u0131n Engels\u2019le Paris\u2019te kar\u015f\u0131la\u015fmas\u0131 en verimli yaz\u0131n i\u015fbirli\u011finin ba\u015flang\u0131c\u0131 olur. Engels, hayat\u0131 boyunca Marx\u2019a mali y\u00f6nden destek olmu\u015ftur. B\u00f6ylece Marx \u00e7al\u0131\u015fmalar\u0131n\u0131 s\u00fcrd\u00fcrebilmi\u015ftir. Marx, 1845\u2019te Fransa\u2019dan s\u00fcr\u00fcld\u00fc\u011f\u00fcnde Br\u00fcksel\u2019e gider. 1848\u2019de yay\u0131mlanan Kom\u00fcnist Manifesto\u2019yu Engels ile birlikte yazar. Ayn\u0131 y\u0131l Br\u00fcksel\u2019den kovulunca, 1849\u2019da \u0130ngiltere\u2019ye d\u00f6ner. 1867 y\u0131l\u0131nda Kapital adl\u0131 eseri yay\u0131mlan\u0131r. 1883\u2019de Londra\u2019da \u00f6l\u00fcr ve Highgate Mezarl\u0131\u011f\u0131\u2019na g\u00f6m\u00fcl\u00fcr. (Magee, 2000: 164)<\/p>\n

\u00c7al\u0131\u015fman\u0131n birinci b\u00f6l\u00fcm\u00fcnde, Marx\u2019\u0131 ortaya \u00e7\u0131karan d\u00fc\u015f\u00fcn\u00fcrlere ve onlar\u0131n d\u00fc\u015f\u00fcncelerine de\u011finilmektedir. \u0130kinci b\u00f6l\u00fcmde, Marx\u2019\u0131n ve Engels\u2019in diyalektikten k\u0131saca ne anlad\u0131klar\u0131na de\u011finilmektedir. \u00dc\u00e7\u00fcnc\u00fc b\u00f6l\u00fcm\u00fcn konusu, Marx d\u00fc\u015f\u00fcncesinin temel kavramlar\u0131ndan biri olan \u2018\u2018yabanc\u0131la\u015fma\u2019\u2019d\u0131r. Bu b\u00f6l\u00fcmde \u2018\u2018yabanc\u0131la\u015fm\u0131\u015f emek\u2019\u2019 ve \u2018\u2018insan\u0131n etkinli\u011fine ve \u00fcr\u00fcne yabanc\u0131la\u015fmas\u0131\u2019\u2019 kavramlar\u0131 a\u00e7\u0131klanacakt\u0131r. D\u00f6rd\u00fcnc\u00fc b\u00f6l\u00fcmde, \u00f6zel m\u00fclkiyetin ve i\u015f b\u00f6l\u00fcm\u00fcn\u00fcn nas\u0131l ortaya \u00e7\u0131kt\u0131\u011f\u0131 ve bunun kom\u00fcnizmle nas\u0131l ortadan kalkaca\u011f\u0131 Marx\u2019\u0131n g\u00f6r\u00fc\u015fleriyle dile getirilmektedir. Son olarak diyalektik ve tarihsel materyalizm konusunda farkl\u0131 de\u011ferlendirmelerde bulunmu\u015f Stalin, Cornforth, Lefebvre, Balibar ve Althusser\u2019in g\u00f6r\u00fc\u015flerine de\u011finilmi\u015ftir. Bu konuda \u00fclkemizde de geni\u015f bir kaynak\u00e7a olu\u015fmu\u015ftur. Marx felsefesinin ve tarihsel-diyalektik materyalizmin \u00fclkemiz felsefe ve bilim d\u00fcnyas\u0131ndaki yans\u0131malar\u0131 ba\u015fl\u0131 ba\u015f\u0131na bir \u00e7al\u0131\u015fma alan\u0131 olu\u015fturacak geni\u015fliktedir.<\/p>\n

Marx d\u00fc\u015f\u00fcncesini kendi metinlerinden okumak, olduk\u00e7a zahmetli ve sab\u0131r isteyen bir u\u011fra\u015ft\u0131r. Bu konuyu \u00e7al\u0131\u015fma ve anlama alan\u0131 olarak se\u00e7en b\u00fcy\u00fck \u00e7o\u011funlu\u011fun bu zahmetten ka\u00e7\u0131nmas\u0131 ve kolayc\u0131l\u0131kla ikinci elden s\u0131n\u0131rl\u0131 kaynaklar\u0131 se\u00e7mesi ilk yan\u0131lg\u0131lardan biridir. Di\u011fer bir yan\u0131lg\u0131 ise, kavramlar aras\u0131nda ba\u011flant\u0131lar yap\u0131lamamas\u0131d\u0131r.<\/p>\n

Metin i\u00e7inde ge\u00e7en bir c\u00fcmlenin ili\u015fkin oldu\u011fu b\u00fct\u00fcnden kopar\u0131lmas\u0131, bu d\u00fc\u015f\u00fcnceyi do\u011fru anlama ve de\u011ferlendirmede bir engel olu\u015fturmaktad\u0131r.

1. Marx \u00d6ncesi Felsefeler (Hegel Ve Feuerbach)ve Marx Felsefesinin Ortaya \u00c7\u0131k\u0131\u015f\u0131 <\/strong><\/p>\n

Engels, 1886 y\u0131l\u0131nda yay\u0131mlanan \u2018\u2018Ludwig Feuerbach ve Klasik Alman Felsefesinin Sonu\u2019\u2019 adl\u0131 yap\u0131t\u0131nda, Marx \u00f6ncesi filozoflardan Hegel ve Feuerbach felsefeleri ile hesapla\u015farak, Marx\u2019\u0131n, Hegel\u2019den nas\u0131l \u00e7\u0131kt\u0131\u011f\u0131n\u0131 ve ondan nas\u0131l ayr\u0131ld\u0131\u011f\u0131n\u0131 anlat\u0131r.<\/p>\n

Strauss, Bauer, Feuerbach ve Stirner, Hegelci felsefenin bir uzant\u0131s\u0131d\u0131r. Ancak Hegel okulunun par\u00e7alan\u0131p da\u011f\u0131lmas\u0131ndan bir ba\u015fka e\u011filim daha ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bu e\u011filim Marx\u2019t\u0131r. (Engels, 1992:41) Marx, Hegel felsefesini, \u2018\u2018Hegel\u2019in Hukuk Felsefesinin Ele\u015ftirisi\u2019\u2019 ve Engels ile beraber yazd\u0131\u011f\u0131 \u2018\u2018Alman \u0130deolojisi\u2019\u2019 adl\u0131 yap\u0131tlar\u0131nda ele al\u0131r ve ele\u015ftirir. Hegel felsefesinden kopu\u015f, Marx\u2019\u0131n diyalektik anlay\u0131\u015f\u0131n\u0131 ortaya \u00e7\u0131kar\u0131r. Marx\u2019\u0131n Feuerbach ele\u015ftirisi, \u00fcnl\u00fc \u2018\u2018Feuerbach \u00dczerine Tezler\u2019\u2019inin on birincisi olan \u2018\u2018 filozoflar d\u00fcnyay\u0131 yaln\u0131zca de\u011fi\u015fik bi\u00e7imlerde yorumlad\u0131lar, sorun onu de\u011fi\u015ftirmektir\u2019\u2019 tezinde a\u00e7\u0131\u011fa \u00e7\u0131kar. (K. Marx-F.Engels, 1999:24) Engels, Marx\u2019\u0131n Hegel felsefesinden kopu\u015funu materyalist g\u00f6r\u00fc\u015fe d\u00f6nmenin sonucu olarak da a\u00e7\u0131klar. Bu, ayn\u0131 zamanda, bir metafizik ve idealizm ele\u015ftirisidir.<\/p>\n

Hegel felsefesinin par\u00e7alanma s\u00fcreci, 1830-1840 y\u0131llar\u0131n\u0131n sonlar\u0131na do\u011fru kendini daha belirgin olarak g\u00f6stermi\u015ftir. Hegelcilerin bir k\u0131sm\u0131 \u0130ngiliz-Frans\u0131z materyalizm anlay\u0131\u015f\u0131na s\u00fcr\u00fcklendiler. Engels\u2019e g\u00f6re bu anlay\u0131\u015f, idealist bir anlay\u0131\u015ft\u0131r, \u00e7\u00fcnk\u00fc maddi \u00e7\u0131karlara dayanan s\u0131n\u0131f sava\u015f\u0131mlar\u0131n\u0131 tan\u0131mamakta, \u00fcretim ve ekonomik ili\u015fkileri, uygarl\u0131k tarihinin ikincil \u00f6\u011feleri olarak kabul etmektedir. (Engels, 1998: 60) Frans\u0131z materyalizminin do\u011fa anlay\u0131\u015f\u0131, modern do\u011fa bilimi ile uyu\u015fmamaktad\u0131r. (1998:61) \u0130\u015fte bu tarihlerde Feuerbach, \u2018\u2018Hristiyanl\u0131\u011f\u0131n \u00d6z\u00fc\u2019\u2019 adl\u0131 yap\u0131t\u0131n\u0131 \u00e7\u0131kar\u0131r. Bu \u00e7\u0131k\u0131\u015f bir co\u015fku yarat\u0131r. Ancak \u00e7ok ge\u00e7meden Feuerbach, Marx ve Engels taraf\u0131ndan ele\u015ftirilir. Bu ele\u015ftirinin ana nedeni Feuerbach\u2019\u0131n din g\u00f6r\u00fc\u015f\u00fcd\u00fcr.<\/p>\n

Engels\u2019e g\u00f6re, Feuerbach, \u2018\u2018dini ortadan kald\u0131rmak istemez, onu yetkinle\u015ftirmek ister.\u2019\u2019 Feuerbach, insanl\u0131\u011f\u0131n d\u00f6nemlerinin ancak dinsel de\u011fi\u015fikliklerle birbirlerinden ay\u0131rt edildiklerini iddia etmektedir. Onun ciddi bir bi\u00e7imde inceledi\u011fi tek din, Hristiyanl\u0131k\u2019 t\u0131r. Onun tanr\u0131s\u0131, daha \u00f6nceki kabile ve uluslar\u0131n say\u0131s\u0131z tanr\u0131lar\u0131n\u0131n \u00f6z\u00fcn\u00fcn \u00f6z\u00fcd\u00fcr. \u0130mgesi bu tanr\u0131dan ba\u015fka bir \u015fey olamayan insan da ger\u00e7ek bir insan de\u011fildir, aksine, \u00e7ok say\u0131da insan\u0131n \u00f6z\u00fcn\u00fcn \u00f6z\u00fcd\u00fcr. Bu soyut bir insan anlay\u0131\u015f\u0131d\u0131r. Engels, Feuerbach felsefesinden kopu\u015flar\u0131n\u0131 \u015fu c\u00fcmlelerle anlatmaktad\u0131r: \u2018\u2018(…) Feuerbach, \u00f6lesiye nefret etti\u011fi soyutlama aleminin d\u0131\u015f\u0131na \u00e7\u0131kam\u0131yor ve canl\u0131 ger\u00e7e\u011fin yolunu bulam\u0131yor. O, b\u00fct\u00fcn g\u00fcc\u00fc ile do\u011faya ve insana s\u0131ms\u0131k\u0131 tutunur, ama do\u011fa ve insan onun i\u00e7in basit s\u00f6zlerden ibaret kal\u0131r. Ne ger\u00e7ek d\u00fcnya konusunda, ne ger\u00e7ek insan konusunda bize kesin olarak hi\u00e7bir \u015fey s\u00f6yleyemiyor. Oysa, Feuerbach\u2019\u0131n soyut insan\u0131ndan ya\u015fayan ger\u00e7ek insanlara, ancak bu insanlar tarih i\u00e7inde eylem halinde dikkate al\u0131nd\u0131\u011f\u0131 zaman ge\u00e7ilebilir. Ama Feuerbach buna yana\u015fmaz….\u2019\u2019 (1992:31-39) Feuerbach\u2019a ili\u015fkin bu belirlenimlerinden sonra Engels, Marx\u2019\u0131n kendinden \u00f6nceki felsefeleri a\u015fan yanlar\u0131n\u0131 belirlemeye giri\u015fecektir.<\/p>\n

2. Marx ve Engels\u2019te Diyalektik Kavram\u0131 <\/strong><\/p>\n

Engels\u2019e g\u00f6re diyalektik, \u2018\u2018do\u011fan\u0131n, insan toplumunun, ve d\u00fc\u015f\u00fcncenin genel hareket ve geli\u015fme yasalar\u0131 biliminden ba\u015fka bir \u015fey de\u011fildir.\u2019\u2019 (Engels, 1977:240) Onda diyalektik, metafizik d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn kar\u015f\u0131s\u0131na konan bir d\u00fc\u015f\u00fcn\u00fc\u015ft\u00fcr. Metafizik d\u00fc\u015f\u00fcn\u00fc\u015f arac\u0131l\u0131\u011f\u0131 ile do\u011fa, insan tarihi ve insan\u0131n etkinlikleri incelenemez. \u00c7\u00fcnk\u00fc, metafizik g\u00f6r\u00fc\u015f bi\u00e7imi, \u2018\u2018boyutlar\u0131, konunun niteli\u011fine g\u00f6re de\u011fi\u015fen geni\u015f alanlarda ne denli do\u011frulanm\u0131\u015f ve ne denli zorunlu olursa olsun, her zaman, er ya da ge\u00e7, \u00f6tesinde dar, s\u0131n\u0131rl\u0131, soyut bir duruma geldi\u011fi, ve \u00e7\u00f6z\u00fclemez \u00e7eli\u015fkiler i\u00e7inde kendini yitirdi\u011fi bir engele \u00e7arpar; bunun nedeni, tekil nesneler kar\u015f\u0131s\u0131nda onlar\u0131n ba\u011flant\u0131lar\u0131n\u0131; tekil nesnelerin varl\u0131klar\u0131 kar\u015f\u0131s\u0131nda, onlar\u0131n olu\u015f ve yok olu\u015flar\u0131n\u0131; hareketsizliklerini unutmas\u0131d\u0131r; a\u011fa\u00e7lar, onun orman\u0131 g\u00f6rmesini engeller.\u2019\u2019 (1977:72) Engels, do\u011fa ve insan tarihinin \u2018\u2018en genel yasalar\u0131\u2019\u2019 olarak diyalekti\u011fin \u00fc\u00e7 temel yasas\u0131n\u0131 ortaya koyar. Bunlar: \u2018\u2018 niceli\u011fin niteli\u011fe ve niteli\u011fin niceli\u011fe d\u00f6n\u00fc\u015f\u00fcm\u00fc yasas\u0131; kar\u015f\u0131tlar\u0131n i\u00e7 i\u00e7e ge\u00e7mesi yasas\u0131; yads\u0131man\u0131n yads\u0131nmas\u0131 yasas\u0131.\u2019\u2019 (1996:74) d\u0131r. Engels\u2019in birinci ve \u00fc\u00e7\u00fcnc\u00fc yasay\u0131 tarihe, ikinci yasay\u0131 da do\u011faya nas\u0131l uygulad\u0131\u011f\u0131n\u0131 g\u00f6relim.<\/p>\n

\u0130lk \u00f6rnek, \u2018\u2018niceli\u011fin niteli\u011fe ve niteli\u011fin niceli\u011fe d\u00f6n\u00fc\u015f\u00fcm\u00fc yasas\u0131\u2019\u2019na ili\u015fkin olacakt\u0131r: \u2018\u2018\u0130ki Meml\u00fbk, \u00fc\u00e7 Frans\u0131zdan kesinkes \u00fcst\u00fcnd\u00fc; 100 Meml\u00fbk ile Frans\u0131z birbirine denkti; 300 Frans\u0131z 300 Meml\u00fbk\u2019ten \u00e7o\u011fu kez \u00fcst\u00fcnd\u00fc; 1000 Frans\u0131z 1500 Meml\u00fbk\u2019\u00fc her zaman yeniyordu.\u2019\u2019 (1977: 223)<\/p>\n

\u0130kinci \u00f6rnek, \u2018\u2018yads\u0131nman\u0131n yads\u0131nmas\u0131 yasas\u0131\u2019\u2019na ili\u015fkin olacakt\u0131r: \u2018\u2018T\u00fcm Hintli-Avrupal\u0131 halklar ortakla\u015fa m\u00fclkiyet ile ba\u015flarlar. Hemen hepsinde, toplumsal evrim i\u00e7inde, bu m\u00fclkiyet kald\u0131r\u0131lm\u0131\u015f, yads\u0131nm\u0131\u015f, ba\u015fka bi\u00e7imler \u2013\u00f6zel m\u00fclkiyet, feodal m\u00fclkiyet, vb.- taraf\u0131ndan de\u011fi\u015ftirilmi\u015flerdir. Bu yads\u0131may\u0131 yads\u0131ma, ortakla\u015fa m\u00fclkiyeti geli\u015fmenin daha y\u00fcksek bir d\u00fczeyinde yeniden kurma, bu g\u00f6rev… toplumsal devrimin g\u00f6revidir. Ya da: \u0130lk\u00e7a\u011f felsefesi ba\u015flang\u0131\u00e7ta do\u011fal bir materyalizm idi. \u0130dealizm, tinselcilik, materyalizmin yads\u0131nmas\u0131, ilkin ruh ve bedenin kar\u015f\u0131tl\u0131\u011f\u0131 bi\u00e7imi alt\u0131nda, sonra da \u00f6l\u00fcms\u00fczl\u00fck \u00f6\u011fretisinde ve tek tanr\u0131c\u0131l\u0131kta, bu do\u011fal materyalizmden \u00e7\u0131kt\u0131. H\u0131ristiyanl\u0131k arac\u0131l\u0131\u011f\u0131 ile, bu tinselcilik t\u00fcm d\u00fcnyaya yay\u0131ld\u0131. Yads\u0131nman\u0131n yads\u0131nmas\u0131… eskinin daha y\u00fcksek bir a\u015famada yeniden \u00fcretilmesi olan ve ge\u00e7mi\u015f kar\u015f\u0131s\u0131nda, teorik varg\u0131s\u0131n\u0131 bilimsel sosyalizmde bulan modern materyalizmdir.\u2019\u2019 (1977:525)<\/p>\n

Son \u00f6rne\u011fimiz, \u2018\u2018kar\u015f\u0131tlar\u0131n i\u00e7 i\u00e7e ge\u00e7mesi yasas\u0131\u2019\u2019na ili\u015fkin olacakt\u0131r: \u2018\u2018Soyut \u00f6zde\u015flik de ( a=a; ve negatif olarak, a ayn\u0131 zamanda, a\u2019ya hem e\u015fit ve hem e\u015fit de\u011fil olamaz), ayn\u0131 \u015fekilde, organik do\u011faya uygulanamaz. Bitki, hayvan, her h\u00fccre ya\u015fam\u0131n\u0131n her an\u0131nda kendi kendisiyle \u00f6zde\u015ftir, ama maddeleri \u00f6z\u00fcmlemesi ve atmas\u0131, soluk almas\u0131, h\u00fccre olu\u015fturmas\u0131 ve h\u00fccre \u00f6l\u00fcm\u00fc, varolan dola\u015f\u0131m s\u00fcreci, k\u0131sacas\u0131, ya\u015fam\u0131 olu\u015fturan ve toplam sonu\u00e7lar\u0131, ya\u015fam a\u015famalar\u0131nda g\u00f6zlerimizin \u00f6n\u00fcne serilen-embriyon d\u00f6nemi ya\u015fam\u0131, gen\u00e7lik, cinsel olgunla\u015fma s\u00fcreci, ya\u015flanma, \u00f6l\u00fcm- zaman zaman ortaya \u00e7\u0131kan aral\u0131ks\u0131z bir\u00e7ok molek\u00fcler de\u011fi\u015fimler yoluyla kendi kendisinden
farkl\u0131 hale gelir. Fizyoloji ne kadar geli\u015firse, bu ard\u0131 arkas\u0131 kesilmeyen sonsuz k\u00fc\u00e7\u00fck de\u011fi\u015fiklikler ve dolay\u0131s\u0131yla \u00f6zde\u015flik i\u00e7indeki farkl\u0131l\u0131\u011f\u0131n hesaba kat\u0131lmas\u0131 da o kadar \u00f6nem kazan\u0131r ve organik bir varl\u0131\u011f\u0131n kendi kendisiyle \u00f6zde\u015f, sabit bir \u015fey olarak ele al\u0131nmas\u0131 gerekti\u011fini savunan formel \u00f6zde\u015fli\u011fin eski soyut g\u00f6r\u00fc\u015f a\u00e7\u0131s\u0131n\u0131n modas\u0131 ge\u00e7er.\u2019\u2019 (1996:234-235)<\/p>\n

Engels\u2019in, diyalekti\u011fi, do\u011fada tek tek nesnelerin hareketini ve geli\u015fmesini a\u00e7\u0131klad\u0131\u011f\u0131 say\u0131s\u0131z \u00f6rnekleri vard\u0131r. O, diyalekti\u011fi, metafizik d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn kar\u015f\u0131s\u0131na koyarak materyalizm ile birle\u015ftirmektedir. Do\u011fa anlay\u0131\u015f\u0131nda diyalektik, d\u00fc\u015f\u00fcnceye sahip olan Engels, tarih anlay\u0131\u015f\u0131nda da bu d\u00fc\u015f\u00fcnce y\u00f6ntemini ortaya koymaktad\u0131r: \u2018\u2018Yeni olgular, b\u00fct\u00fcn ge\u00e7mi\u015f tarihi yeni bir incelemeden ge\u00e7meye zorlad\u0131lar, ve b\u00fct\u00fcn ge\u00e7mi\u015f tarihin bir s\u0131n\u0131flar sava\u015f\u0131m\u0131 tarihi oldu\u011fu, birbirine kar\u015f\u0131 sava\u015f\u0131m durumundaki bu toplumsal s\u0131n\u0131flar\u0131n her zaman \u00fcretim ve de\u011fi\u015fim ili\u015fkilerini, k\u0131sacas\u0131 \u00e7a\u011flar\u0131ndaki ekonomik ili\u015fkilerin \u00fcr\u00fcnleri olduklar\u0131; buna g\u00f6re, toplumun ekonomik yap\u0131s\u0131n\u0131n, her kez son \u00e7\u00f6z\u00fcmlemede, hukuksal ve siyasal kurumlar\u0131n t\u00fcm \u00fcstyap\u0131s\u0131n\u0131 oldu\u011fu gibi, her tarihsel d\u00f6nemin dinsel, felsefi, ve \u00f6b\u00fcr fikirlerini de a\u00e7\u0131klamay\u0131 sa\u011flayan ger\u00e7ek temeli olu\u015fturdu\u011fu g\u00f6r\u00fcld\u00fc. B\u00f6ylece idealizm, son s\u0131\u011f\u0131na\u011f\u0131ndan, tarih anlay\u0131\u015f\u0131ndan kovulmu\u015f; tarihin materyalist bir anlay\u0131\u015f\u0131 ortaya \u00e7\u0131km\u0131\u015f, ve \u015fimdiye de\u011fin yap\u0131ld\u0131\u011f\u0131 gibi, insanlar\u0131n varl\u0131\u011f\u0131n\u0131 bilin\u00e7leri arac\u0131yla a\u00e7\u0131klama yerine, insanlar\u0131n bilincini varl\u0131klar\u0131 arac\u0131yla a\u00e7\u0131klamak i\u00e7in yol bulunmu\u015f oluyordu.\u2019\u2019 (1977 :78)
Marx, diyalektik anlay\u0131\u015f\u0131nda, Engels\u2019in yapt\u0131\u011f\u0131 gibi, do\u011fada olup biten b\u00fct\u00fcn s\u00fcre\u00e7leri a\u00e7\u0131klama giri\u015fiminde bulunmamaktad\u0131r. Engels\u2019te diyalektik, ayn\u0131 zamanda, do\u011fa bilim i\u00e7in bir d\u00fc\u015f\u00fcnme bi\u00e7imi ve onu a\u00e7\u0131klayan bir y\u00f6ntemdir. Marx\u2019\u0131n diyalektik anlay\u0131\u015f\u0131n\u0131 anlamak i\u00e7in temel kavram\u0131 olan yabanc\u0131la\u015fmaya ve yabanc\u0131la\u015fma ile olan ilgisinde de\u011ferlendirdi\u011fi \u00fcretim ili\u015fkilerine, \u00f6zel m\u00fclkiyete ve i\u015f b\u00f6l\u00fcm\u00fcne bakmak gerekir.<\/p>\n

Marx, ekonomik ili\u015fkilerle ilgilenmi\u015ftir. Bu ili\u015fkileri \u00e7a\u011f\u0131nda \u2018\u2018kapitalist \u00fcretim tarz\u0131\u2019\u2019n\u0131n en geli\u015fmi\u015f oldu\u011fu \u00fclke olan \u0130ngiltere\u2019de ya\u015fanan olgulara bakarak yapm\u0131\u015ft\u0131r. Ekonomik ili\u015fkilerin toplumsal de\u011fi\u015fmeyi nas\u0131l belirledi\u011fi ile ilgili olarak i\u015f b\u00f6l\u00fcm\u00fcn\u00fcn ortaya \u00e7\u0131kard\u0131\u011f\u0131 birbirlerinden farkl\u0131 toplumsal yap\u0131lar\u0131 belirlemi\u015ftir.<\/p>\n

Marx\u2019\u0131n diyalektik anlay\u0131\u015f\u0131, bir \u2018\u2018toplumsal de\u011fi\u015fme\u2019\u2019 g\u00f6r\u00fc\u015f\u00fcd\u00fcr. Marx\u2019ta diyalektik, Engels\u2019ten farkl\u0131 olarak \u00e7\u00f6z\u00fcmlemelerinde kulland\u0131\u011f\u0131 bir g\u00f6r\u00fc\u015f de\u011fil, \u00e7\u00f6z\u00fcmlemeleri sonunda ortaya koydu\u011fu bir g\u00f6r\u00fc\u015ft\u00fcr. Bu g\u00f6r\u00fc\u015f, toplumsal de\u011fi\u015fmeleri a\u00e7\u0131klamak i\u00e7in de\u011fil, bu de\u011fi\u015fmeleri a\u00e7\u0131klayan bir g\u00f6r\u00fc\u015ft\u00fcr. (Ku\u00e7uradi, 1997:128)<\/p>\n

3. Yabanc\u0131la\u015fma <\/strong><\/p>\n

Marx, yabanc\u0131la\u015fma kavram\u0131n\u0131, Hegel\u2019den, Hegel\u2019de bu kavram\u0131, Rousseau\u2019nun \u2018\u2018Toplum S\u00f6zle\u015fmesi\u2019\u2019n den alm\u0131\u015ft\u0131r. Marx \u00f6ncesi filozoflardan Feuerbach\u2019ta da bu kavram vard\u0131r. Marx, bu kavram\u0131, Hegel ve Feuerbach\u2019tan farkl\u0131 bir \u015fekilde kullan\u0131r. Ona g\u00f6re, \u00fc\u00e7 farkl\u0131 yabanc\u0131la\u015fma vard\u0131r: \u2018\u2018Ekonomik\u2019\u2019, \u2018\u2018politik\u2019\u2019 ve \u2018\u2018dinsel yabanc\u0131la\u015fma\u2019\u2019. Marx, bunlardan, ekonomik yabanc\u0131la\u015fma \u00fczerinde geni\u015f olarak durur.<\/p>\n

Ekonomik yabanc\u0131la\u015fmay\u0131 a\u00e7\u0131klamadan \u00f6nce, din\u00ee ve politik yabanc\u0131la\u015fma \u00fczerine birka\u00e7 c\u00fcmle s\u00f6ylemek yerinde olur. Ona g\u00f6re, din, yabanc\u0131la\u015fan bir d\u00fcnyan\u0131n \u2018\u2018manev\u00ee aromas\u0131\u2019\u2019d\u0131r. Ezilen insan i\u00e7in, din, insan\u0131n \u2018\u2018i\u00e7li ezgisini\u2019\u2019, \u2018\u2018kalpsiz bir d\u00fcnyan\u0131n s\u0131cakl\u0131\u011f\u0131n\u0131\u2019\u2019 olu\u015fturur. Bu y\u00fczden de din, Marx\u2019a g\u00f6re, \u2018\u2018halk\u0131n afyonu\u2019\u2019dur. \u2018\u2018Din\u2019\u2019, der Marx, \u2018\u2018insan kendi \u00e7evresinde d\u00f6nmedi\u011fi s\u00fcrece insan\u0131n \u00e7evresinde d\u00f6nen aldat\u0131c\u0131 bir g\u00fcne\u015ften ba\u015fka bir \u015fey olu\u015fturmuyor\u2019\u2019 (Marx, 1997:192-193) Din, halk\u0131 \u2018\u2018aldat\u0131c\u0131\u2019\u2019 mutluluk olarak varoluyorsa, onu ortadan kald\u0131rmak, halk\u0131n ger\u00e7ek mutlulu\u011funu istemek, anlam\u0131na gelmektedir. Tarihin g\u00f6revi, bu d\u00fcnyan\u0131n ger\u00e7e\u011fini ortaya koymakt\u0131r. Politik yabanc\u0131la\u015fmay\u0131, Marx\u2019\u0131n devlet ele\u015ftirisi ile olan ilgisinde g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Ona g\u00f6re devlet, yabanc\u0131la\u015fmay\u0131 sa\u011flayan bir kurumdur.

3.1. Yabanc\u0131la\u015fm\u0131\u015f Emek
<\/strong>
Marx\u2019\u0131n yabanc\u0131la\u015fma kuram\u0131n\u0131 a\u00e7\u0131klamadan \u00f6nce, \u2018\u2018kullan\u0131m de\u011feri\u2019\u2019 kavram\u0131n\u0131 a\u00e7\u0131klamak gerekir. Ona g\u00f6re, \u2018\u2018her faydal\u0131 \u015fey, iki y\u00f6nden incelenebilir:niceli\u011fine ve miktar\u0131na g\u00f6re.\u2019\u2019 (1974 :80)<\/p>\n

Marx\u2019ta yabanc\u0131la\u015fm\u0131\u015f emek kavram\u0131, bir \u015feyin kullan\u0131m-de\u011feri ile olan ilgisinde a\u00e7\u0131klan\u0131r. Kullan\u0131m de\u011feri, bir \u015feyin fizik \u00f6zellikleri ile olu\u015fur. Bir \u015feyin fizik \u00f6zellikleri, insan\u0131n emek harcamas\u0131na ba\u011fl\u0131 olarak olu\u015fmaz. Kullan\u0131m de\u011feri, Marx\u2019\u0131n belirledi\u011fi di\u011fer bir de\u011fer olan de\u011fi\u015fim de\u011ferinin \u2018\u2018somut ta\u015f\u0131y\u0131c\u0131s\u0131\u2019\u2019d\u0131r. Marx, de\u011fi\u015fim de\u011ferini, bir \u00f6rnekle \u015f\u00f6yle a\u00e7\u0131klamaktad\u0131r:<\/p>\n

\u2018\u2018Belli bir mal s\u00f6z geli\u015fi bir quarter bu\u011fday, x kadar kundura boyas\u0131 veya y kadar ipek ya da z kadar alt\u0131n vb. ile, k\u0131saca di\u011fer mallarla d\u00fc\u015f\u00fcn\u00fclebilecek en \u00e7e\u015fitli oranlarda de\u011fi\u015ftiriliyor olsun. Bu durumda bu\u011fday\u0131n bir de\u011fil bir \u00e7ok de\u011fi\u015fim de\u011ferleri var demektir. (…) Bir quarter bu\u011fday=a ton demir olsun.Bu e\u015fitli\u011fin anlam\u0131 nedir? Bunun anlam\u0131, iki de\u011fi\u015fik \u015feyde, 1 quarter ortak bu\u011fday ile a ton demirde, bir ve ayn\u0131 b\u00fcy\u00fckl\u00fckte ortak bir \u015fey oldu\u011fudur.\u2019\u2019 (1974:81-82)<\/p>\n

Marx, buradan hareketle, mallar\u0131n bir \u00f6zelli\u011finin ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 bunun da \u2018\u2018emek \u00fcr\u00fcn\u00fc\u2019\u2019 oldu\u011fu sonucuna gitmektedir. Bir \u015feyin de\u011ferinin b\u00fcy\u00fckl\u00fc\u011f\u00fcn\u00fcn \u00f6l\u00e7\u00fcs\u00fc, kullan\u0131ma yararl\u0131 \u015feyde varolan \u2018\u2018de\u011fer yarat\u0131c\u0131 \u00f6z\u2019\u2019\u00fcn yani eme\u011fin miktar\u0131 olmaktad\u0131r. \u0130nsan\u0131n harcad\u0131\u011f\u0131 emek ise, harcanma s\u00fcresi ile hesaplan\u0131r ve bu s\u00fcrenin \u00f6l\u00e7\u00fcs\u00fc de, saat, g\u00fcn, vb. gibi belli zaman birimleridir. Marx\u2019\u0131n \u2018\u2018i\u015f b\u00f6l\u00fcm\u00fc\u2019\u2019 kavram\u0131 da burada ortaya \u00e7\u0131kmaktad\u0131r.<\/p>\n

\u2018\u2018\u0130\u015f b\u00f6l\u00fcm\u00fc, mal \u00fcretiminin varolma \u015fart\u0131d\u0131r; buna kar\u015f\u0131l\u0131k bunun tersi do\u011fru de\u011fildir; yani toplumsal i\u015f b\u00f6l\u00fcm\u00fcn\u00fcn varolma \u015fart\u0131, mal \u00fcretimi de\u011fildir ve olmam\u0131\u015ft\u0131r.\u2019\u2019 (1974:89) Bu nokta, bizi, \u2018\u2018yabanc\u0131la\u015fm\u0131\u015f emek\u2019\u2019 kavram\u0131na g\u00f6t\u00fcrmektedir.<\/p>\n

Marx\u2019\u0131n yabanc\u0131la\u015fma kavram\u0131, onun insan g\u00f6r\u00fc\u015f\u00fcnden ayr\u0131 de\u011ferlendirilemez. Bu g\u00f6r\u00fc\u015f, Marx\u2019\u0131n insan\u0131n etkinli\u011fe ve \u00fcr\u00fcn\u00fcne olan yabanc\u0131la\u015fmay\u0131 i\u00e7ermektedir. Marx, t\u00fcm toplumun iki s\u0131n\u0131fa, \u2018\u2018m\u00fclk sahipleri\u2019\u2019 s\u0131n\u0131f\u0131 ile m\u00fclk sahibi olmayan \u2018\u2018i\u015f\u00e7iler\u2019\u2019 s\u0131n\u0131f\u0131na b\u00f6l\u00fcnd\u00fc\u011f\u00fcn\u00fc d\u00fc\u015f\u00fcnmektedir. Ona g\u00f6re, i\u015f\u00e7inin ne kadar \u00e7ok \u00fcretimi artarsa, o kadar yoksul duruma gelecektir. Ne kadar \u00e7ok meta \u00fcretirse, o kadar da ucuz \u2018\u2018meta\u2019\u2019 olacakt\u0131r. Bu ifadelerde Marx, bir olgunun dile getirildi\u011fini d\u00fc\u015f\u00fcnmektedir.<\/p>\n

\u2018\u2018Eme\u011fin \u00fcretti\u011fi nesne, onun \u00fcr\u00fcn\u00fc, yabanc\u0131 bir varl\u0131k olarak, \u00fcreticiden ba\u011f\u0131ms\u0131z bir erk olarak, ona kar\u015f\u0131 koyar.\u2019\u2019 (1993:140) Marx, bunun eme\u011fin \u2018\u2018nesnele\u015fmesi\u2019\u2019 anlam\u0131na geldi\u011fini s\u00f6ylemektedir. Nesnenin sahiplenilmesi kendini yabanc\u0131la\u015fma olarak g\u00f6sterir \u00e7\u00fcnk\u00fc i\u015f\u00e7i ne kadar \u00e7ok nesne \u00fcretirse o kadar az sahiplenir ve kendi \u00fcr\u00fcn\u00fc olan sermayenin egemenli\u011fi alt\u0131na o kadar \u00e7ok girer. \u0130\u015f\u00e7i \u2018\u2018kendi emek \u00fcr\u00fcn\u00fc\u2019\u2019 kar\u015f\u0131s\u0131nda \u2018\u2018yabanc\u0131\u2019\u2019 bir nesne kar\u015f\u0131s\u0131ndaki ayn\u0131 ili\u015fkiye girer. \u2018\u2018\u0130\u015f\u00e7i kendi eme\u011fi i\u00e7inde kendini ne kadar d\u0131\u015fla\u015ft\u0131r\u0131rsa, kendi kar\u015f\u0131s\u0131nda yaratt\u0131\u011f\u0131 yabanc\u0131, nesnel d\u00fcnya o kadar erkli bir duruma gelir; kendi kendini ne kadar yoksulla\u015ft\u0131r\u0131r ve i\u00e7 d\u00fcnyas\u0131 ne kadar yoksul bir duruma gelirse, kendine \u00f6zg\u00fc o kadar az \u015feye sahip olur.\u2019\u2019 (1993:141) \u0130\u015f\u00e7inin kendi \u00fcr\u00fcn\u00fc i\u00e7inde yabanc\u0131la\u015fmas\u0131n\u0131 Marx, sadece eme\u011fin bir nesne, d\u0131\u015fsal bir varolu\u015f durumuna geldi\u011fi anlam\u0131nda anlamaz, bu ayn\u0131 zamanda eme\u011fin i\u015f\u00e7inin d\u0131\u015f\u0131nda ondan ba\u011f\u0131ms\u0131z ona yabanc\u0131 ve \u00f6zerk bir erk durumuna geldi\u011fi anlam\u0131na da geldi\u011fini d\u00fc\u015f\u00fcn\u00fcr.<\/p>\n

\u0130ktisat yasalar\u0131na g\u00f6re, i\u015f\u00e7i \u00fcrettik\u00e7e, az t\u00fcketecek nesnesi olur. Ne kadar \u00e7ok de\u011fer yarat\u0131rsa, kendisi o kadar de\u011ferden d\u00fc\u015fer ve sayg\u0131nl\u0131\u011f\u0131 azal\u0131r. Emek, zenginler i\u00e7in \u2018\u2018harikalar\u2019\u2019, \u2018\u2018saraylar\u2019\u2019, \u2018\u2018g\u00fczellik\u2019\u2019 ama i\u015f\u00e7i i\u00e7in \u2018\u2018yoksunluk\u2019\u2019, \u2018\u2018inler\u2019\u2019, \u2018\u2018solup sararma\u2019\u2019 \u00fcretir. (1993:142)<\/p>\n

\u0130\u015f\u00e7inin yabanc\u0131la\u015fmas\u0131, yaln\u0131zca kendi emek \u00fcr\u00fcn\u00fc ile olan ili\u015fkisi kadar de\u011fildir. \u0130\u015f\u00e7inin \u00fcretim ile olan ili\u015fkisi de s\u00f6z konusudur. \u00c7\u00fcnk\u00fc yabanc\u0131la\u015fma, sonu\u00e7 i\u00e7inde de\u011fil, \u2018\u2018\u00fcretim eylemi i\u00e7inde\u2019\u2019, \u2018\u2018\u00fcretici etkinli\u011fin i\u00e7inde\u2019\u2019 de g\u00f6r\u00fcnmektedir. Marx, \u2018\u2018Emek nesnesinin yabanc\u0131la\u015fmas\u0131, eme\u011fin etkinli\u011finin kendi i\u00e7inde yabanc\u0131la\u015fman\u0131n, yoksulla\u015fman\u0131n \u00f6zetinden ba\u015fka bir \u015fey de\u011fildir\u2019\u2019 der.(1993:143) Bu belirlenim, Marx\u2019\u0131 \u2018\u2018eme\u011fin yabanc\u0131la\u015fmas\u0131n\u0131n neye dayand\u0131\u011f\u0131n\u0131\u2019\u2019 sorduracakt\u0131r. Yan\u0131t\u0131n\u0131 yine Marx\u2019\u0131n ifadelerinden alal\u0131m: \u2018\u2018\u0130lkin eme\u011fin i\u015f\u00e7inin d\u0131\u015f\u0131nda olmas\u0131, yani onun \u00f6z\u00fcne ili\u015fkin olmamas\u0131 demek ki i\u015f\u00e7inin kendini olumlamay\u0131p yads\u0131mas\u0131, mutlu de\u011fil mutsuz duymas\u0131 \u00f6zg\u00fcr bir fizik ve entelekt\u00fcel etkinlik g\u00f6stermeyip bedenine ve tenine eziyet etmesi olgusuna.\u2019\u2019 (1993:143) \u0130\u015f\u00e7i \u00e7al\u0131\u015f\u0131rken kendini kendi d\u0131\u015f\u0131nda duyar. \u00c7al\u0131\u015fman\u0131n d\u0131\u015f\u0131nda kendi kendisinin yan\u0131nda olma duygusuna sahiptir. \u00d6yleyse i\u015f\u00e7inin \u00e7al\u0131\u015fmas\u0131 istemli de\u011fil ama istemsizdir, \u2018\u2018zorlama \u00e7al\u0131\u015fmad\u0131r\u2019\u2019 Marx, \u2018\u2018d\u0131\u015fsal eme\u011fin\u2019\u2019, yani insan\u0131n i\u00e7inde kendine yabanc\u0131la\u015ft\u0131\u011f\u0131 eme\u011fin, bir \u2018\u2018onur k\u0131r\u0131lmas\u0131 \u00e7al\u0131\u015fmas\u0131\u2019\u2019 oldu\u011fu d\u00fc\u015f\u00fcncesindedir. \u00c7\u00fcnk\u00fc eme\u011fin d\u0131\u015fsal niteli\u011fi, i\u015f\u00e7inin kendi \u00f6z mal\u0131 de\u011fil, bir ba\u015fkas\u0131n\u0131n mal\u0131d\u0131r. (1993:144)<\/p>\n

Emek \u00fcr\u00fcn\u00fc insana yabanc\u0131 ise, insan\u0131n kar\u015f\u0131s\u0131na yabanc\u0131 bir erk olarak \u00e7\u0131k\u0131yorsa bu \u00fcr\u00fcn kime ili\u015fkindir? Diye sorar Marx. Cevap: \u2018\u2018benden ba\u015fka bir varl\u0131\u011fa.\u2019\u2019 \u2018\u2018Yabanc\u0131 varl\u0131k, insan\u0131n kendisinden ba\u015fkas\u0131 olamaz.\u2019\u2019 \u2018\u2018E\u011fer emek \u00fcr\u00fcn\u00fc i\u015f\u00e7iye ili\u015fkin de\u011filse, e\u011fer bu \u00fcr\u00fcn i\u015f\u00e7i kar\u015f\u0131s\u0131nda yabanc\u0131 bir erk ise, bu ancak o \u00fcr\u00fcn i\u015f\u00e7i d\u0131\u015f\u0131nda bir ba\u015fka insana ili\u015fkin oldu\u011fu i\u00e7in olanakl\u0131d\u0131r. E\u011fer i\u015f\u00e7inin etkinli\u011fi onun i\u00e7in bir i\u015fkence ise, bir ba\u015fkas\u0131n\u0131n zevki ve bir ba\u015fkas\u0131 i\u00e7in ya\u015fama sevinci olmal\u0131d\u0131r. \u0130nsan \u00fczerindeki bu yabanc\u0131 erk, ne tanr\u0131lar olabilir, ne de do\u011fa; ancak insan\u0131n kendisidir bu.\u2019\u2019 (1993:149) Yabanc\u0131la\u015fm\u0131\u015f emek ile, i\u015f\u00e7i kendisinin d\u0131\u015f\u0131nda bulunan bir insan\u0131n ili\u015fkisini kurmaktad\u0131r. Bu ili\u015fki, kapitalistin, \u2018\u2018eme\u011fin efendisinin ili\u015fkisi\u2019\u2019dir.

3.2. \u0130nsan\u0131n Etkinli\u011fine ve \u00dcr\u00fcne Yabanc\u0131la\u015fmas\u0131 <\/strong><\/p>\n

Marx\u2019a g\u00f6re insan, t\u00fcrsel bir varl\u0131kt\u0131r. Onun bu \u00f6zelli\u011fi, \u2018\u2018pratik ve kuramsal\u2019\u2019 bir d\u00fczeyde, kendi \u00f6z t\u00fcr\u00fcn\u00fc oldu\u011fu gibi ba\u015fka \u015feylerin t\u00fcr\u00fcn\u00fc de kendi nesnesi durumuna getirir. T\u00fcrsel hayat, insan\u0131n hayvan i\u00e7in oldu\u011fu gibi, fizik bak\u0131mdan da do\u011fada ya\u015famas\u0131 olgusuna dayan\u0131r. Bitkiler, hayvanlar, ta\u015flar, hava, \u0131\u015f\u0131k vb. nesneler insan bilincinin bir b\u00f6l\u00fcm\u00fcn\u00fc olu\u015fturur. Bunlar ayn\u0131 zamanda insan\u0131n entelekt\u00fcel do\u011fas\u0131n\u0131 da olu\u015fturmaktad\u0131rlar. \u0130nsan, do\u011fa arac\u0131l\u0131\u011f\u0131 ile ya\u015fayan bir varl\u0131kt\u0131r. Marx\u2019a g\u00f6re, do\u011fa, insan\u0131n \u00f6lmemek i\u00e7in kendisi ile s\u00fcrekli bir s\u00fcre\u00e7 s\u00fcrd\u00fcrmesi gereken \u2018\u2018bedenidir.\u2019\u2019 \u2018\u2018\u0130nsan\u0131n fizik ve entelekt\u00fcel ya\u015fam\u0131n\u0131n do\u011faya s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131 oldu\u011funu s\u00f6ylemek\u2019\u2019 der Marx, \u2018\u2018do\u011fan\u0131n kendi kendine s\u0131k\u0131 s\u0131k\u0131ya ba\u011fl\u0131 oldu\u011funu s\u00f6ylemekten ba\u015fka hi\u00e7bir anlama gelmez, \u00e7\u00fcnk\u00fc insan do\u011fan\u0131n bir par\u00e7as\u0131d\u0131r.\u2019\u2019 (Marx, 1993: 144-145)<\/p>\n

Marx, eme\u011fin yabanc\u0131la\u015fmas\u0131n\u0131n insan\u0131n hem do\u011faya hem de kendine ve t\u00fcre de yabanc\u0131la\u015ft\u0131rd\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesindedir. Ona g\u00f6re, \u00f6nce t\u00fcrsel ya\u015fam ile bireysel ya\u015fam yabanc\u0131la\u015f\u0131r sonra soyutlamaya indirgenmi\u015f bulunan bireysel ya\u015fam yine soyut ve yabanc\u0131la\u015fm\u0131\u015f bir bi\u00e7im alt\u0131nda bulunan t\u00fcrsel ya\u015fam\u0131n ere\u011fi durumuna getirir. \u00c7\u00fcnk\u00fc Marx\u2019a g\u00f6re, \u2018\u2018emek, ya\u015famsal etkinlik, \u00fcretken ya\u015fam, bunlar insana ancak bir gereksinimin, fizik varl\u0131\u011f\u0131 koruma gereksinmesinin bir kar\u015f\u0131lama arac\u0131 olarak g\u00f6r\u00fcn\u00fcrler. Ama \u00fcretken ya\u015fam, t\u00fcrsel ya\u015famd\u0131r. Ya\u015fam\u0131 do\u011furan ya\u015fam. Ya\u015famsal etkinlik bi\u00e7imi, bir t\u00fcr\u00fcn t\u00fcm \u00f6zl\u00fc\u011f\u00fcn\u00fc, t\u00fcrsel \u00f6zl\u00fc\u011f\u00fcn\u00fc kapsar ve \u00f6zg\u00fcr, bilin\u00e7li etkinlik, insan\u0131n t\u00fcrsel \u00f6zl\u00fc\u011f\u00fcd\u00fcr. Ya\u015fam\u0131n kendisi bile ancak ge\u00e7im arac\u0131 olarak g\u00f6r\u00fcn\u00fcr.\u2019\u2019 (1993:146) Eme\u011fin yabanc\u0131la\u015fmas\u0131n\u0131 a\u00e7\u0131lamak i\u00e7in Marx, insan\u0131 hayvandan ay\u0131r\u0131r. Hayvan, ya\u015famsal etkinli\u011fi ile \u00f6zde\u015fle\u015fir ve kendisini ondan ay\u0131rmaz. Hayvan bu etkinliktir. Oysa insan kendi ya\u015famsal etkinli\u011fini nesne haline getirir. \u0130nsan\u0131n etkinli\u011fi bundan \u00f6t\u00fcr\u00fc \u00f6zg\u00fcr bir etkinliktir. Oysa yabanc\u0131la\u015fm\u0131\u015f emek, bu ili\u015fkiyi tersine \u00e7evirmektedir.<\/p>\n

Marx, insan\u0131 a\u00e7\u0131klarken onun \u00fcretim yapan bir varl\u0131k oldu\u011funu dile getirir. Hayvan sadece kendisi ve yavrusu i\u00e7in gereksinme duydu\u011fu \u015feyleri \u00fcretmesine kar\u015f\u0131n, insan evrensel bir \u015fekilde, kendi gereksinmelerinden ba\u011f\u0131ms\u0131z olarak da \u00fcretmektedir.<\/p>\n

Marx, bu konuda \u015funlar\u0131 s\u00f6yl\u00fcyor: \u2018\u2018Hayvan sadece kendi kendini \u00fcretir, oysa insan t\u00fcm do\u011fay\u0131 yeniden \u00fcretir; hayvan\u0131n \u00fcr\u00fcn\u00fc do\u011frudan do\u011fruya kendi fizik bedeninin bir par\u00e7as\u0131d\u0131r, oysa insan kendi \u00fcr\u00fcn\u00fc ile \u00f6zg\u00fcrce kar\u015f\u0131 kar\u015f\u0131ya gelir. Hayvan sadece kendi t\u00fcr\u00fcn\u00fcn \u00f6l\u00e7\u00fc ve gereksinmelerine g\u00f6re yapar, oysa insan her t\u00fcr\u00fcn \u00f6l\u00e7\u00fcs\u00fcne g\u00f6re \u00fcretir ve nesneye her yerde kendi i\u00e7 do\u011fas\u0131n\u0131 uygulamas\u0131n\u0131 bilir; demek ki insan g\u00fczellik yasalar\u0131na g\u00f6re de \u00fcretir.\u2019\u2019 (1993:147)<\/p>\n

Marx, insan\u0131n \u00fcretim yapmas\u0131n\u0131n onun etkin t\u00fcrsel ya\u015fam\u0131 oldu\u011fu d\u00fc\u015f\u00fcncesindedir. \u00dcretim arac\u0131l\u0131\u011f\u0131 ile do\u011fa insan\u0131n yap\u0131t\u0131 ve ger\u00e7ekli\u011fidir. \u2018\u2018\u00c7al\u0131\u015fman\u0131n (eme\u011fin) amac\u0131\u2019\u2019 der Marx, \u2018\u2018insan\u0131n t\u00fcrsel ya\u015fam\u0131n\u0131n nesnele\u015fmesidir.\u2019\u2019 (1993:147) Ona g\u00f6re, insan, \u2018\u2018bilin\u00e7te oldu\u011fu gibi, kendini sadece entelekt\u00fcel bir bi\u00e7imde de\u011fil ama etkin bir bi\u00e7imde ger\u00e7ek bir bi\u00e7imde ikiler ve b\u00f6ylece kendini yaratm\u0131\u015f oldu\u011fu bir d\u00fcnyada seyreder.<\/p>\n

Demek ki yabanc\u0131la\u015fm\u0131\u015f emek insandan kendi \u00fcretim nesnesini \u00e7ekip al\u0131rken, ondan t\u00fcrsel ya\u015fam\u0131n\u0131, onun ger\u00e7ek t\u00fcrsel nesnelli\u011fini de kopar\u0131p al\u0131r ve insan\u0131n hayvan kar\u015f\u0131s\u0131nda sahip bulundu\u011fu \u00fcst\u00fcnl\u00fc\u011f\u00fc, \u00f6rgensel olmayan bedeninin, do\u011fan\u0131n elinden al\u0131nmas\u0131 elveri\u015fsizli\u011fine d\u00f6n\u00fc\u015ft\u00fcr\u00fcr.\u2019\u2019 (1993:147)<\/p>\n

Yabanc\u0131la\u015fm\u0131\u015f emek hangi sonu\u00e7lara yol a\u00e7maktad\u0131r? Dolays\u0131z sonucu, insan\u0131n insana yabanc\u0131la\u015fmas\u0131d\u0131r. \u0130nsan kendisin kar\u015f\u0131s\u0131nda bir \u2018\u2018\u00f6tekidir\u2019\u2019. Yabanc\u0131la\u015fm\u0131\u015f emek ili\u015fkisinde her insan \u00f6tekini kendi kendisi ile i\u015f\u00e7i olarak i\u00e7inde bulundu\u011fu ili\u015fkinin \u00f6l\u00e7\u00fc ve niteli\u011fine g\u00f6re de\u011ferlendirmektedir. Bu, Marx\u2019ta, iktisad\u00ee bir olgudur.<\/p>\n

Marx, yabanc\u0131la\u015fman\u0131n ortadan kald\u0131r\u0131lmas\u0131 i\u00e7in \u00f6zel m\u00fclkiyetin ortadan kald\u0131r\u0131lmas\u0131 gerekti\u011fini d\u00fc\u015f\u00fcnmektedir. Bu noktadan sonra Marx, \u2018\u2018\u00f6zel m\u00fclkiyet\u2019\u2019 \u00e7\u00f6z\u00fcmlemesine ba\u015flar. \u00c7\u00fcnk\u00fc, \u00f6zel m\u00fclkiyet, yabanc\u0131la\u015fm\u0131\u015f emek kavram\u0131m\u0131n \u00e7\u00f6z\u00fcmlenmesinden \u00e7\u0131kmaktad\u0131r. Ama \u00f6nce \u00f6zel m\u00fclkiyetin nas\u0131l ortaya \u00e7\u0131kt\u0131\u011f\u0131na de\u011finelim.

4. \u00d6zel M\u00fclkiyet ve \u0130\u015f B\u00f6l\u00fcm\u00fc <\/strong><\/p>\n

Marx, yabanc\u0131la\u015fm\u0131\u015f emek \u00e7\u00f6z\u00fcmlemesini sadece i\u015f\u00e7i a\u00e7\u0131s\u0131ndan kurmu\u015ftu. Bundan sonraki \u00e7\u00f6z\u00fcmlemeleri \u2018\u2018i\u015f\u00e7i olmayan\u2019\u2019 a\u00e7\u0131s\u0131ndan yapacakt\u0131r. Yabanc\u0131la\u015fm\u0131\u015f emek arac\u0131l\u0131\u011f\u0131 ile i\u015f\u00e7i, bu emek ile ona yabanc\u0131 ve onun d\u0131\u015f\u0131nda bulunan bir insan ili\u015fkisini kuracakt\u0131r. Bu ili\u015fki, \u2018\u2018i\u015f\u00e7i\u2019\u2019 ile \u2018\u2018kapitalist\u2019\u2019 ya da \u2018\u2018eme\u011fin efendisi\u2019\u2019 ili\u015fkisidir. \u00d6zel m\u00fclkiyet, yabanc\u0131la\u015fm\u0131\u015f eme\u011fin i\u015f\u00e7inin do\u011fa ve kendi kendisi ile d\u0131\u015fsal ili\u015fkisinin \u00fcr\u00fcn\u00fc olarak a\u00e7\u0131\u011fa \u00e7\u0131kmaktad\u0131r.<\/p>\n

Marx ve Engels, \u2018\u2018Alman \u0130deolojisi\u2019\u2019 adl\u0131 yap\u0131tlar\u0131nda, m\u00fclkiyet ve i\u015f b\u00f6l\u00fcm\u00fc ili\u015fkilerini ele al\u0131rlar. Onlara g\u00f6re, i\u015f b\u00f6l\u00fcm\u00fcn\u00fcn geli\u015fmesinin \u00e7e\u015fitli a\u015famalar\u0131 farkl\u0131 m\u00fclkiyet bi\u00e7imlerini temsil etmektedir. \u0130\u015f b\u00f6l\u00fcm\u00fc de \u00fcretici g\u00fc\u00e7lerle, \u00fcretici g\u00fc\u00e7lerde \u00fcretimin maddi ko\u015fullar\u0131yla, maddi ko\u015fullarda bireylerin ne olduklar\u0131yla ili\u015fkilidir. \u00c7al\u0131\u015fmam\u0131z\u0131n bu b\u00f6l\u00fcm\u00fcnde bu zincirin ilk halkas\u0131 olan ger\u00e7ek bireylere de\u011finelim.
Materyalist tarih anlay\u0131\u015f\u0131n\u0131n \u00f6nc\u00fcllerine de\u011finen Marx ve Engels\u2019in hareket noktas\u0131, ger\u00e7ek bireylerdir. Bu bireyler, maddi ya\u015fam ko\u015fullar\u0131n\u0131 hem haz\u0131r olarak bulurlar hem de yarat\u0131rlar. \u0130nsan tarihinin ilk \u00f6nc\u00fcl\u00fc, canl\u0131 insan bireyleridir. Burada saptanmas\u0131 gereken ilk olgu, bu bireylerin fiziksel \u00f6rg\u00fctlenmeleri ve bu \u00f6rg\u00fctlenmeyle do\u011fan\u0131n geri kalan b\u00f6l\u00fcm\u00fcyle olan ili\u015fkileridir. \u0130nsanlar kendi ge\u00e7im ara\u00e7lar\u0131n\u0131 \u00fcretmeye ba\u015flar ba\u015flamaz, hayvanlardan ayr\u0131l\u0131rlar. \u0130nsanlar, kendi ge\u00e7im ara\u00e7lar\u0131n\u0131 \u00fcretirken maddi ya\u015famlar\u0131n\u0131 da \u00fcretmektedirler. Bu konuda Marx ve Engels, \u015funlar\u0131 dile getirmektedir:<\/p>\n

\u2018\u2018\u0130nsanlar\u0131n kendi ge\u00e7im ara\u00e7lar\u0131n\u0131 \u00fcreti\u015f tarzlar\u0131, her \u015feyden \u00f6nce do\u011fada haz\u0131r bulduklar\u0131 ile yeniden \u00fcretmeleri gereken ge\u00e7im ara\u00e7lar\u0131n\u0131n do\u011fas\u0131na ba\u011fl\u0131d\u0131r. Bu \u00fcretim tarz\u0131, daha \u00e7ok, bu bireylerin belirli bir faaliyet tarz\u0131n\u0131, onlar\u0131n ya\u015famlar\u0131n\u0131 ortaya koyan belirli bir bi\u00e7imi, belirli bir ya\u015fam tarz\u0131n\u0131 temsil eder. Bireylerin ya\u015famlar\u0131n\u0131 ortaya koyu\u015f bi\u00e7imi, onlar\u0131n ne olduklar\u0131n\u0131 \u00e7ok kesin olarak yans\u0131t\u0131r. \u015eu halde, onlar\u0131n ne olduklar\u0131, \u00fcretimleriyle, ne \u00fcrettikleri kadar, nas\u0131l \u00fcrettikleriyle de \u00f6rt\u00fc\u015f\u00fcr. Demek ki, bireylerin ne olduklar\u0131, \u00fcretimlerinin maddi ko\u015fullar\u0131na ba\u011fl\u0131d\u0131r.\u2019\u2019 (Marx \u2013Engels, 1999: 39)<\/p>\n

Bireylerin ili\u015fkilerinin bi\u00e7iminin de \u00fcretim taraf\u0131ndan belirlendi\u011fini savunan Marx ve Engels, birbirinden farkl\u0131 olarak i\u015f b\u00f6l\u00fcm\u00fc ve m\u00fclkiyet bi\u00e7imleri belirler. \u0130\u015f b\u00f6l\u00fcm\u00fc, m\u00fclkiyet bi\u00e7imlerini belirlemektedir. Belirlenen ilk m\u00fclkiyet bi\u00e7imi \u2018\u2018a\u015firet m\u00fclkiyeti\u2019\u2019dir. Bu m\u00fclkiyet bi\u00e7imi, bir halk\u0131n av ve bal\u0131k\u00e7\u0131l\u0131kla, hayvan yeti\u015ftirmeyle ya da, en y\u00fcksek a\u015famada, tar\u0131mla beslendi\u011fi, \u00fcretimin geli\u015fmesinin ilk evresine kar\u015f\u0131l\u0131k gelmektedir. Bu a\u015famada i\u015f b\u00f6l\u00fcm\u00fc, hen\u00fcz pek az geli\u015fmi\u015ftir.<\/p>\n

M\u00fclkiyetin ikinci bi\u00e7imi, \u00f6zellikle bir\u00e7ok a\u015firetin s\u00f6zle\u015fme yoluyla bir tek kent halinde birle\u015fmesinden ileri gelen ve k\u00f6leli\u011fin varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fc \u2018\u2018antik kom\u00fcnal m\u00fclkiyet\u2019\u2019 ve \u2018\u2018devlet m\u00fclkiyetidir.\u2019\u2019 Kom\u00fcnal m\u00fclkiyet, insan taraf\u0131ndan yan\u0131nda ta\u015f\u0131n\u0131r ve daha sonra ta\u015f\u0131nmaz \u00f6zel m\u00fclkiyet geli\u015fir. \u00c7al\u0131\u015fan k\u00f6leler, yurtta\u015flar\u0131n kom\u00fcnal \u00f6zel m\u00fclkiyetidir. Bu durumda, kent ve k\u0131r aras\u0131nda kar\u015f\u0131tl\u0131k artmaktad\u0131r. \u00d6zel m\u00fclkiyetin Roma \u0130mparatorlu\u011fu zaman\u0131nda belirli ellerde toplanmas\u0131 k\u00fc\u00e7\u00fck k\u00f6yl\u00fc pleblerin ortaya \u00e7\u0131kmas\u0131na neden olmu\u015ftur.<\/p>\n

\u00dc\u00e7\u00fcnc\u00fc m\u00fclkiyet bi\u00e7imi, \u2018\u2018feodal\u2019\u2019 ya da \u2018\u2018z\u00fcmre m\u00fclkiyetidir.\u2019\u2019 Feodal m\u00fclkiyet, a\u015firet ve kom\u00fcn m\u00fclkiyeti gibi ortakl\u0131\u011fa dayanmaktad\u0131r. Ancak bu ortakl\u0131k, k\u00f6lelere de\u011fil, k\u00fc\u00e7\u00fck k\u00f6yl\u00fclere dayanmaktad\u0131r. Soylular, serfler \u00fczerinde egemen durumdad\u0131r. Tek tek zanaat\u00e7\u0131lar taraf\u0131ndan biriktirilen k\u00fc\u00e7\u00fck sermayeler, kentlerde k\u00f6ydeki yap\u0131lanmaya benzer kalfal\u0131k ve \u00e7\u0131rakl\u0131k ili\u015fkilerini geli\u015ftirmi\u015ftir. M\u00fclkiyet, feodal \u00e7a\u011f boyunca, bir yandan serflerin eme\u011finin boyunduruk alt\u0131na sokuldu\u011fu toprak m\u00fclkiyetine, \u00f6te yandan da k\u00fc\u00e7\u00fck bir sermaye yard\u0131m\u0131yla kalfalar\u0131n eme\u011fini y\u00f6neten ki\u015fisel eme\u011fe dayanmaktad\u0131r. (1999:40-44)<\/p>\n

\u0130\u015fb\u00f6l\u00fcm\u00fcndeki bundan sonraki geli\u015fme, \u00fcretim ile ticaret aras\u0131ndaki ayr\u0131lmad\u0131r. Bu ayr\u0131lma bir tacirler s\u0131n\u0131f\u0131n\u0131n olu\u015fmas\u0131na neden olmu\u015ftur. Ticaretle u\u011fra\u015fan \u00f6zel bir s\u0131n\u0131f\u0131n ortaya \u00e7\u0131kmas\u0131, ticaretin kent \u00f6telerine geni\u015flemesini yaratm\u0131\u015ft\u0131r. \u00c7e\u015fitli kentler aras\u0131ndaki i\u015f b\u00f6l\u00fcm\u00fcn\u00fcn sonucu man\u00fcfakt\u00fcrlerin olu\u015fmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r. \u0130\u015f art\u0131k makineleri ortaya \u00e7\u0131karmaktad\u0131r. Dokumac\u0131l\u0131k, ilk man\u00fcfakt\u00fcr i\u015f olmu\u015ftur. Dokumac\u0131l\u0131k, k\u00f6yleri ve kasabalar\u0131 yava\u015f yava\u015f kent haline getirmi\u015ftir. Man\u00fcfakt\u00fcrle birlikte m\u00fclkiyet ili\u015fkileri de de\u011fi\u015fmektedir. Sermaye, y\u0131\u011f\u0131n\u0131 olu\u015fmaya ba\u015flamaktad\u0131r. Ba\u015fka uluslar man\u00fcfakt\u00fcrle birlikte rekabet ili\u015fkileri i\u00e7ine girmi\u015ftir. B\u00f6ylece ticaretin siyasal bir anlam\u0131 olu\u015fmaktad\u0131r. Man\u00fcfakt\u00fcr, i\u015f\u00e7i ile i\u015fveren aras\u0131ndaki ili\u015fkileri de de\u011fi\u015fikli\u011fe u\u011fratmaktad\u0131r. Bu ili\u015fki emek\u00e7iler ile kapitalist aras\u0131ndaki para ili\u015fkisidir. Man\u00fcfakt\u00fcr, Amerika\u2019n\u0131n ve Do\u011fu Hindistan deniz yolunun ke\u015ffi sonucu ola\u011fan\u00fcst\u00fc bir ilerleme g\u00f6stermi\u015ftir. Pazar, art\u0131k bir d\u00fcnya pazar\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Ke\u015ffedilen \u00fclkelerin s\u00f6m\u00fcrgele\u015ftirilmesi uluslar\u0131n giri\u015ftikleri ticaret sava\u015f\u0131m\u0131n\u0131 besleyecek yeni kaynaklar sa\u011flamaktad\u0131r. Ticaret ve man\u00fcfakt\u00fcr, sahneye, \u2018\u2018b\u00fcy\u00fck burjuvaziyi\u2019\u2019 \u00e7\u0131karm\u0131\u015ft\u0131r.<\/p>\n

Kentlerde b\u00fcy\u00fck t\u00fcccarlar\u0131n egemenli\u011fine boyun e\u011fmek zorunda bulunan k\u00fc\u00e7\u00fck burjuvazinin topland\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Ard\u0131 ard\u0131na modern sanayi kentleri ortaya \u00e7\u0131kmaktad\u0131r. Bu anlay\u0131\u015f, girdi\u011fi her yerde, zanaat\u00e7\u0131l\u0131\u011f\u0131 ve sanayiinin daha \u00f6nceki evrelerini y\u0131kar. Kent, b\u00f6ylece, k\u0131r \u00fczerindeki zaferini ilan eder. ( 1999: 85-94)<\/p>\n

Bundan sonraki geli\u015fmeyi Marx ve Engels\u2019in kendisinden aktaral\u0131m: \u2018\u2018Geli\u015fmesi, \u00f6yle bir \u00fcretici g\u00fc\u00e7ler kitlesi yaratt\u0131 ki, loncalar nas\u0131l man\u00fcfakt\u00fcr i\u00e7in bir engel olduysa, k\u00fc\u00e7\u00fck k\u0131r i\u015fletmesi nas\u0131l geli\u015fme yolundaki zanaat\u00e7\u0131l\u0131k i\u00e7in bir ba\u015fka engel olduysa, \u00f6zel m\u00fclkiyet de bu \u00fcretici g\u00fc\u00e7ler i\u00e7in \u00f6yle bir k\u00f6stebek haline geldiler.Bu \u00fcretici g\u00fc\u00e7ler, \u00f6zel m\u00fclkiyette, ancak tek yanl\u0131 bir geli\u015fme tan\u0131rlar, \u00e7o\u011funlukla y\u0131k\u0131c\u0131 g\u00fc\u00e7ler haline gelirler ve bunlardan pek \u00e7o\u011fu \u00f6zel m\u00fclkiyet rejiminde en ufak bir kullanma alan\u0131 bulamazlar. Sonunda b\u00fcy\u00fck sanayi, b\u00fct\u00fcn uluslarda \u00e7\u0131karlar\u0131 ayn\u0131 olan bir s\u0131n\u0131f, kendisi i\u00e7in ulusall\u0131\u011f\u0131n \u00e7oktan yok oldu\u011fu bir s\u0131n\u0131f, eski d\u00fcnyadan ger\u00e7ekten kurtulmu\u015f ve ayn\u0131 zamanda ona kar\u015f\u0131 \u00e7\u0131kan bir s\u0131n\u0131f yaratt\u0131. B\u00fcy\u00fck sanayi, yaln\u0131zca kapitalist olan ili\u015fkileri de\u011fil, i\u015fin kendisini de i\u015f\u00e7i i\u00e7in dayan\u0131lmaz hale getirdi.\u2019\u2019 (1999:94)<\/p>\n

\u0130\u015f b\u00f6l\u00fcm\u00fc Marx ve Engels\u2019e g\u00f6re, tarihte bir \u00e7eli\u015fkiye yol a\u00e7maktad\u0131r. \u00c7\u00fcnk\u00fc i\u015f b\u00f6l\u00fcm\u00fc, keyif \u00e7atma ile \u00e7al\u0131\u015fman\u0131n, \u00fcretim ile t\u00fcketimin farkl\u0131 farkl\u0131 bireylerin pay\u0131na d\u00fc\u015fmektedir. \u0130\u015f b\u00f6l\u00fcm\u00fc, i\u015fin ve \u00fcr\u00fcnlerin payla\u015ft\u0131r\u0131lmas\u0131n\u0131, nicelik bak\u0131m\u0131ndan oldu\u011fu kadar nitelik bak\u0131m\u0131ndan da e\u015fit olmayan da\u011f\u0131l\u0131m\u0131n\u0131 i\u00e7ermektedir. \u00c7eli\u015fki i\u015f b\u00f6l\u00fcm\u00fcn\u00fcn ko\u015fulland\u0131rd\u0131\u011f\u0131 grupla\u015fmalar i\u00e7inde farkl\u0131la\u015fan s\u0131n\u0131f \u00e7\u0131karlar\u0131n\u0131 yarat\u0131r. B\u00f6ylelikle i\u00e7lerinden birinin \u00f6tekiler \u00fczerinde egemen oldu\u011fu s\u0131n\u0131f \u00e7\u0131karlar\u0131 a\u00e7\u0131\u011fa \u00e7\u0131kar. (1993:58)<\/p>\n

4.1. \u00d6zel M\u00fclkiyetin Ortadan Kald\u0131r\u0131lmas\u0131 ve Kom\u00fcnizm <\/strong><\/p>\n

Farkl\u0131la\u015fan iki s\u0131n\u0131ftan biri, ezilmekte olan proletarya s\u0131n\u0131f\u0131d\u0131r. Ezilmekte olan s\u0131n\u0131f\u0131n varl\u0131\u011f\u0131, uzla\u015fmaz s\u0131n\u0131f kar\u015f\u0131tl\u0131\u011f\u0131 \u00fczerine kurulmu\u015f her toplumun hayati ko\u015fuludur.<\/p>\n

Yeni bir toplum, ezilen s\u0131n\u0131f\u0131n kurtulu\u015fu ile yarat\u0131labilir. B\u00fct\u00fcn \u00fcretim aletleri i\u00e7inde en b\u00fcy\u00fck g\u00fc\u00e7, devrimci s\u0131n\u0131f\u0131n kendisidir. Proletarya ile burjuva aras\u0131ndaki uzla\u015fmaz kar\u015f\u0131tl\u0131k, bir s\u0131n\u0131f\u0131n \u00f6teki s\u0131n\u0131fa kar\u015f\u0131 sava\u015f\u0131m\u0131n\u0131 meydana getirir. Bu sava\u015f\u0131m\u0131n en y\u00fcksek ifadesi devrimdir. (Marx, 1999:172-173)<\/p>\n

Marx ve Engels, \u00f6zel m\u00fclkiyetin kald\u0131r\u0131lmas\u0131 ile yabanc\u0131la\u015fman\u0131n ortadan kald\u0131r\u0131laca\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcn\u00fc savunmaktad\u0131r. Ona g\u00f6re, \u00f6zel m\u00fclkiyetin kald\u0131r\u0131lmas\u0131, b\u00fct\u00fcn insansal niteliklerin b\u00fct\u00fcnsel \u00f6zg\u00fcrle\u015fmesi anlam\u0131na gelmektedir. (1999:32) B\u00f6ylece Marx, kom\u00fcnist toplum d\u00fczenini \u00f6zel m\u00fclkiyetin kalkt\u0131\u011f\u0131 dolay\u0131s\u0131yla yabanc\u0131la\u015fm\u0131\u015f eme\u011fi do\u011furan ko\u015fullar\u0131n olmad\u0131\u011f\u0131 bir d\u00fczen olarak belirlemektedir. \u0130nsana uymayan tarzdaki bir i\u015f payla\u015ft\u0131r\u0131lmaya ba\u015flar ba\u015flamaz tek bir etkinli\u011fe hapsedilir. Marx ve Engels, bu konuda \u015funlar\u0131 s\u00f6ylemektedir: \u2018\u2018O ki\u015fi avc\u0131d\u0131r, bal\u0131k\u00e7\u0131d\u0131r ya da \u00e7oband\u0131r ya da ele\u015ftirmedir ve e\u011fer ge\u00e7im ara\u00e7lar\u0131n\u0131 yitirmek istemiyorsa bunu s\u00fcrd\u00fcrmek zorundad\u0131r. Oysa herkesin bir ba\u015fka i\u015fe meydan vermeyen bir faaliyet alan\u0131n\u0131n i\u00e7ine hapsolmad\u0131\u011f\u0131, herkesin ho\u015funa giden faaliyet dal\u0131nda kendini geli\u015ftirebildi\u011fi kom\u00fcnist toplumda, toplum genel \u00fcretimi d\u00fczenler, bu da, benim i\u00e7in, bug\u00fcn bu i\u015fi, yar\u0131n ba\u015fka bir i\u015fi yapmak, can\u0131m\u0131n istedi\u011fince, hi\u00e7bir zaman avc\u0131, bal\u0131k\u00e7\u0131 ya da ele\u015ftirmen olmak durumunda kalmadan sabahleyin avlanmak, \u00f6\u011fleden sonra bal\u0131k tutmak, ak\u015fam hayvan yeti\u015ftiricili\u011fi yapmak, yemekten sonra ele\u015ftiri yapmak olana\u011f\u0131n\u0131 yarat\u0131r.\u2019\u2019 (1999:59-60)<\/p>\n

Marx ve Engels \u2018\u2018Kom\u00fcnist Partisi Manifestosu\u2019\u2019nu yay\u0131mlad\u0131klar\u0131nda tarihte olup biteni \u015fu s\u00f6zlerle dile getirirler: \u2018\u2018G\u00fcn\u00fcm\u00fcze kadar b\u00fct\u00fcn toplumlar\u0131n tarihi bir s\u0131n\u0131f sava\u015flar\u0131 tarihidir.\u2019\u2019 (Marx ve Engels, 1998:44) \u2018\u2018Kom\u00fcnizm hayaleti\u2019\u2019 Avrupa\u2019da dola\u015fmaktad\u0131r. \u00d6zg\u00fcr insan ve k\u00f6le, patricius ve pleb, seny\u00f6r ve serf, lonca ustas\u0131 ve kalfa, yani ezenler ve ezilenler devaml\u0131 bir kar\u015f\u0131tl\u0131k i\u00e7inde bazen a\u00e7\u0131k bazen gizli olarak aral\u0131ks\u0131z bir sava\u015f s\u00fcrd\u00fcrm\u00fc\u015flerdir. Feodal toplumun y\u0131k\u0131nt\u0131lar\u0131 \u00fczerinde y\u00fckselen burjuvazi s\u0131n\u0131f ayr\u0131mlar\u0131n\u0131 ortadan kald\u0131ramad\u0131. Eskilerin yerini yeni s\u0131n\u0131flar al\u0131yordu.<\/p>\n

Burjuvazi toplumunda toplum iki b\u00fcy\u00fck s\u0131n\u0131fa b\u00f6l\u00fcn\u00fcr: burjuvazi ve proletarya. Burjuvazi b\u00fcy\u00fck fedakarl\u0131klar pahas\u0131na elde edilen bir \u00e7ok \u00f6zg\u00fcrl\u00fcklerin yerine ticaret \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc koyuyordu. Burjuvazi, \u00fcretim ara\u00e7lar\u0131n\u0131 daha az ellerde toplanmas\u0131na yol a\u00e7t\u0131.<\/p>\n

Burjuvazinin feodaliteyi y\u0131kmakta kulland\u0131\u011f\u0131 silahlar\u0131 art\u0131k kendisine kar\u015f\u0131 d\u00f6n\u00fcyordu. Bu silahlar\u0131 kullanan insanlar proleterlerdi. Proletarya, her g\u00fcn kendilerini yeniden satmak zorunda olanlard\u0131 ve bir ticaret e\u015fyas\u0131 gibi birer meta idiler. Eski orta s\u0131n\u0131flar\u0131n b\u00fct\u00fcn alt tabakalar\u0131 olan k\u00fc\u00e7\u00fck sanayiciler, k\u00fc\u00e7\u00fck t\u00fcccarlar, esnaf ve zanaatk\u00e2rlar ve k\u00f6yl\u00fcler b\u00fcy\u00fck kapitalistlerle rekabetlerinde yenik d\u00fc\u015ft\u00fckleri i\u00e7in proletarya saflar\u0131na d\u00f6k\u00fclm\u00fc\u015flerdir. B\u00f6ylece proletaryan\u0131n etraf\u0131nda halk\u0131n b\u00fct\u00fcn s\u0131n\u0131flar\u0131 yerini alm\u0131\u015ft\u0131r. Ancak proletarya d\u00f6rt bir yana da\u011f\u0131lm\u0131\u015f bir y\u0131\u011f\u0131n g\u00f6r\u00fcn\u00fcm\u00fcndeydiler. Bu a\u015famada proleterler, as\u0131l kendi kar\u015f\u0131t\u0131 olan s\u0131n\u0131fla de\u011fil sanayici olmayan k\u00fc\u00e7\u00fck burjuvalarla m\u00fccadele ediyorlard\u0131.<\/p>\n

Bu \u015fartlarda da zafer hep burjuvazinin zaferi oluyordu. End\u00fcstrinin geli\u015fmesi proleterleri b\u00fcy\u00fck kitleler halinde bir araya toplamaya ba\u015flam\u0131\u015ft\u0131. Burjuvalar aras\u0131ndaki rekabet artt\u0131k\u00e7a bunun do\u011furdu\u011fu krizler sonucunda i\u015f\u00e7ilerin ald\u0131\u011f\u0131 \u00fccretler daha da d\u00fc\u015f\u00fcyordu. \u0130\u015f\u00e7i ve burjuva aras\u0131ndaki \u00e7at\u0131\u015fmalar git gide iki s\u0131n\u0131f aras\u0131ndaki \u00e7at\u0131\u015fmaya d\u00f6n\u00fc\u015f\u00fcyordu. \u0130\u015f\u00e7iler art\u0131k \u00fccretlerini korumak i\u00e7in birle\u015fmeye ba\u015flarlar.<\/p>\n

Proletaryan\u0131n s\u0131n\u0131f halindeki m\u00fccadelesi \u0130ngiltere\u2019de on saatlik i\u015f kanunun kabul edilmesine yol a\u00e7ar. Burjuvazinin kar\u015f\u0131s\u0131nda yer alan devrimci s\u0131n\u0131f proleterlerdir. \u00d6te-ki s\u0131n\u0131flar b\u00fcy\u00fck end\u00fcstri kar\u015f\u0131s\u0131nda \u00e7\u00f6kerken proletarya burjuvazi kar\u015f\u0131s\u0131ndad\u0131r. Proleterlerin koruyacaklar\u0131, kendilerine ait hi\u00e7bir \u015feyleri yoktur. \u2018\u2018Toplum\u2019\u2019 der Marx ve Engels, \u2018\u2018art\u0131k burjuvazinin egemenli\u011fi alt\u0131nda ya\u015fayamaz, yani ba\u015fka bir deyi\u015fle burjuvazinin varl\u0131\u011f\u0131, bundan b\u00f6yle toplumun varl\u0131\u011f\u0131 ile uyu\u015fur olmaktan \u00e7\u0131km\u0131\u015ft\u0131r.\u2019\u2019 (1998:61)<\/p>\n

Marx ve Engels, insan\u0131n insan taraf\u0131ndan s\u00f6m\u00fcr\u00fclmesinin kom\u00fcnist bir toplumda ortadan kalkaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmektedirler.<\/p>\n

Buraya kadar dile getirildi\u011fi gibi, tarihsel materyalizm, tarihte belirleyici etkenin \u00fcretim ili\u015fkileri oldu\u011funu savunmaktad\u0131r. Engels, ekonomik durumun temel oldu\u011funu yazar. Ancak s\u0131n\u0131f sava\u015f\u0131m\u0131n\u0131n politik bi\u00e7imleri ve sonu\u00e7lar\u0131 olan \u00fcst yap\u0131 \u00f6\u011feleri, sava\u015f bir kez kazan\u0131ld\u0131ktan sonra kazanan s\u0131n\u0131f taraf\u0131ndan haz\u0131rlanan anayasalar, hukuksal bi\u00e7imler felsefi teoriler, dinsel g\u00f6r\u00fc\u015fler tarihsel sava\u015f\u0131mlar\u0131n gidi\u015fi \u00fczerinde etki yapmaktad\u0131r. B\u00f6ylece b\u00fct\u00fcn bu \u00f6\u011feler aras\u0131nda bir etkile\u015fim vard\u0131r. Ancak en belirleyici olan ekonomik ko\u015fullard\u0131r. (Marx Engels, 1999a: 239-240)<\/p>\n

Ba\u015fka bir yerde Engels, tarihin belirleyici temeli olarak kabul etti\u011fi ekonomik ili\u015fkiler konusunda \u015funlar\u0131 s\u00f6ylemektedir: \u2018\u2018Toplum tarihinin belirleyici temeli olarak kabul etti\u011fimiz ekonomik ili\u015fkilerden, belli bir toplumda insan\u0131n, ya\u015fama ara\u00e7lar\u0131 \u00fcretiminin ve (i\u015fb\u00f6l\u00fcm\u00fc varoldu\u011fu s\u00fcrece) \u00fcr\u00fcnleri de\u011fi\u015fiminin bi\u00e7imini anl\u0131yoruz. \u00d6yleyse ekonomik ili\u015fkiler, t\u00fcm \u00fcretim ve ula\u015ft\u0131rma tekniklerini i\u00e7erirler. Bizim yakla\u015f\u0131m\u0131m\u0131za g\u00f6re bu teknik, ayr\u0131ca de\u011fi\u015fim bi\u00e7imini ve ondan \u00f6te, \u00fcr\u00fcnlerin da\u011f\u0131l\u0131m\u0131n\u0131 ve buradan giderek kabile toplumlar\u0131n\u0131n \u00e7\u00f6z\u00fclmesinden sonra, s\u0131n\u0131flara b\u00f6l\u00fcn\u00fc\u015f\u00fc ve onun sonucunda egemenlik ve k\u00f6lelik ili\u015fkilerini ve onun da sonucu olarak devleti, politikay\u0131, hukuku, vb. belirler.\u2019\u2019 (1999a:250)<\/p>\n

Ekonomik ko\u015fullar, tarihsel geli\u015fmeyi son kertede belirleyen unsurdur. Politik, hukuksal, felsef\u00ee, dinsel, yaz\u0131nsal, sanatsal vb. geli\u015fmeler ekonomik geli\u015fmeye dayanmaktad\u0131r. B\u00fct\u00fcn bu \u00f6\u011feler, birbirlerini etkiledi\u011fi gibi ekonomik temeli de etkilerler. Ancak her zaman son kertede a\u011f\u0131rl\u0131\u011f\u0131n\u0131 koyan ekonomik temeldir. Engels\u2019in \u015fu s\u00f6zleri bu saptamaya \u00f6rnektir:\u2018\u2018\u0130rdeledi\u011fimiz alan ekonomiden ne denli uzakla\u015f\u0131r ve salt soyut ideolojininkine ne denli yakla\u015f\u0131rsa, geli\u015fmesinin o denli rastlant\u0131 g\u00f6sterdi\u011fini ve e\u011frisinin o denli zikzak \u00e7izdi\u011fini g\u00f6r\u00fcr\u00fcz. Ama e\u011frinin ortalama eksenini i\u015faretlerseniz, dikkate al\u0131nan d\u00f6nem ne denli uzun ve ilgilenilen alan ne denli geni\u015f olursa, bu eksenin, ekonomik geli\u015fme eksenine o denli yakla\u015ft\u0131\u011f\u0131n\u0131 ve ona o denli ko\u015fut olma e\u011filimi g\u00f6sterdi\u011fini g\u00f6r\u00fcrs\u00fcn\u00fcz.\u2019\u2019 (1999a: 252-253)<\/p>\n

5. Baz\u0131 G\u00f6r\u00fc\u015fler <\/strong><\/p>\n

Stalin\u2019e g\u00f6re diyalektik materyalizm, Marksist- Leninist partinin d\u00fcnya g\u00f6r\u00fc\u015f\u00fcd\u00fcr. Bu d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne \u2018\u2018diyalektik materyalizm\u2019\u2019 denir. Bu d\u00fcnya g\u00f6r\u00fc\u015f\u00fc, do\u011fadaki g\u00f6r\u00fcn\u00fc\u015fleri \u2018\u2018inceleme\u2019\u2019 ve \u2018\u2018bilme\u2019\u2019 y\u00f6ntemi olarak diyalekti\u011fi kullan\u0131r. Tarihsel materyalizm, diyalektik materyalizmin \u00f6nermelerinin toplumsal ya\u015fam\u0131 incelemede uygulanmas\u0131d\u0131r. Diyalektik, \u00f6z\u00fcnde metafizi\u011fin tam kar\u015f\u0131t\u0131d\u0131r. \u00c7\u00fcnk\u00fc metafizi\u011fin tersine diyalektik, do\u011fada olup bitenleri birbirine ba\u011fl\u0131 bir b\u00fct\u00fcn olarak g\u00f6r\u00fcr. Diyalektik, do\u011fada olup biten her \u015feyi s\u00fcrekli bir hareket, de\u011fi\u015fme ve geli\u015fme olarak g\u00f6rmektedir. Diyalektik, geli\u015fme s\u00fcrecini nicel de\u011fi\u015fikliklerden nitel de\u011fi\u015fikliklere bir ge\u00e7i\u015f olarak g\u00f6r\u00fcr.
\u2018\u2018Marksist felsefi materyalizm\u2019\u2019 idealizmin tersine, d\u00fcnyan\u0131n nitelik itibariyle maddi oldu\u011funu d\u00fc\u015f\u00fcnmektedir. Madde, bilincin d\u0131\u015f\u0131nda bilin\u00e7ten ba\u011f\u0131ms\u0131z bir nesnel ger\u00e7ekliktir. Madde birincil, bilin\u00e7 ise ikincildir. Tarihsel materyalizm, toplumun maddi ya\u015fam ko\u015fullar\u0131 sistemi i\u00e7inde, toplumun g\u00f6r\u00fcn\u00fcm\u00fcn\u00fc, toplumsal d\u00fczenin karakterini, toplumun bir sistemden di\u011ferine geli\u015fmesini tayin eden ba\u015f fakt\u00f6r olarak \u2018\u2018\u00fcretim tarz\u0131n\u0131\u2019\u2019 g\u00f6rmektedir. \u00d6yleyse, tarih biliminin en birinci g\u00f6revi, \u00fcretim yasalar\u0131n\u0131, \u00fcretici g\u00fc\u00e7ler ile \u00fcretim ili\u015fkilerinin geli\u015fim yasalar\u0131n\u0131 ve toplumun iktisadi geli\u015fim yasalar\u0131n\u0131 incelemek ve meydana \u00e7\u0131karmakt\u0131r. Tarih, be\u015f temel \u00fcretim ili\u015fkisi tipi tan\u0131maktad\u0131r. Bunlar: \u2018\u2018ilkel kom\u00fcn\u2019\u2019, \u2018\u2018k\u00f6lelik\u2019\u2019, \u2018\u2018feodalizm\u2019\u2019, \u2018\u2018kapitalizm\u2019\u2019 ve \u2018\u2018sosyalizm\u2019\u2019 \u00fcretim ili\u015fkileridir. ( Stalin, 1995:7-34) Stalin, Engels gibi, diyalekti\u011fi, materyalizm ile birle\u015ftirmekte ve onu bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc olarak a\u00e7\u0131klamaktad\u0131r. Marx, yaln\u0131zca, toplumsal ili\u015fkilerin de\u011fi\u015fmesi ile ilgili olarak diyalekti\u011fi kullan\u0131rken, Engels ve Stalin diyalekti\u011fi genellemektedir. Diyalektik materyalizm ifadesini, Marx kullanmam\u0131\u015ft\u0131r. Bu terim, ilk olarak 1887 y\u0131l\u0131nda, Marx\u2019\u0131n yaz\u0131\u015ft\u0131\u011f\u0131 Alman i\u015f\u00e7isi Joseph Dietzgen taraf\u0131ndan ileri s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. (Balibar, 1996: 8) Engels, bu terimi, \u2018\u2018Ludwig Feuerbach ve Klasik Alman Felsefesinin Sonu\u2019\u2019 adl\u0131 yap\u0131t\u0131nda da kullanmaktad\u0131r. (1992:40)<\/p>\n

Maurice Cornforth\u2019a g\u00f6re, tarihsel materyalizm, materyalist d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn \u2018\u2018toplumsal sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fcne\u2019\u2019 uygulanmas\u0131d\u0131r. Tarihsel materyalizmin \u00e7a\u011fda\u015f bir anlam\u0131 vard\u0131r. Bu anlay\u0131\u015f, yaln\u0131zca ge\u00e7mi\u015fteki olaylar\u0131n nedenleri hakk\u0131nda de\u011fil ama \u015fu anda meydana gelen olaylar\u0131n nedenleri hakk\u0131nda da sonu\u00e7lar sa\u011flamaktad\u0131r. Tarihsel materyalizm, bilimsel karakterini uygulamada kan\u0131tlamas\u0131ndan \u00f6t\u00fcr\u00fcd\u00fcr. Tarihsel materyalizmin tarihi bir bilime d\u00f6n\u00fc\u015ft\u00fcrmesinin nedeni onun yaln\u0131zca tarihin nas\u0131l yorumlanaca\u011f\u0131 hakk\u0131nda bir teori olmay\u0131p tarihin nas\u0131l yap\u0131laca\u011f\u0131 ile ilgili bir teori sa\u011flamaktad\u0131r. Tarihsel materyalizmin teorisinin temeli bilimin normal y\u00f6ntemlerini \u2013teori yada hipotezlerin tasarlanmas\u0131 ve s\u0131nanmas\u0131 \u2013 toplumun incelenmesine uygulamakt\u0131r. (Cornforth, 1987: 19-20) Cornforth, Marx\u2019\u0131n diyalektik y\u00f6nteminin bir \u2018\u2018inceleme y\u00f6ntemi\u2019\u2019 oldu\u011funu d\u00fc\u015f\u00fcnmektedir.<\/p>\n

Lefebvre\u2019a g\u00f6re Marx, bir sosyolog de\u011fildir ama Marksizm\u2019de bir sosyoloji oldu\u011fu g\u00f6r\u00fc\u015f\u00fcndedir. Marx\u2019\u0131n eserlerinde, aile, k\u0131r, k\u0131smi gruplar, s\u0131n\u0131flar, t\u00fcm olarak toplumlar, bilgi, devlet vb. sosyolojisini bularak incelemek de m\u00fcmk\u00fcnd\u00fcr.<\/p>\n

Lefebvre\u2019a g\u00f6re Marx bir tarih felsefesi kurmam\u0131\u015ft\u0131r ve bu bak\u0131mdan da Hegel\u2019den ayr\u0131l\u0131r. Marx, olaylar ya da kurumlar anlatan tarih gibi s\u0131n\u0131rlamalardan kurtulmu\u015f bir tarih bilimi d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr.<\/p>\n

Tarihsel materyalizm terimi, bir tarih felsefesi de\u011fil, insan\u00ee ger\u00e7ekli\u011fin b\u00fct\u00fcn bilimlerinin nesnesi ve eyleminin amac\u0131 olan b\u00fct\u00fcnsel insan\u0131n olu\u015fumunu ifade eder. (Lefebvre, 1976:26) Lefebvre, Marx d\u00fc\u015f\u00fcncesinin, bug\u00fcnk\u00fc d\u00fcnyay\u0131 bilmeye yetmedi\u011fini, ancak d\u00fcnyay\u0131 bilmek i\u00e7in vazge\u00e7ilmez ve zorunlu oldu\u011fu g\u00f6r\u00fc\u015f\u00fcndedir. Ona g\u00f6re Marx, aldanm\u0131\u015ft\u0131r. Kehanetleri yanl\u0131\u015f \u00e7\u0131km\u0131\u015ft\u0131r. Marx\u2019\u0131n kapitalizmin, devletin, felsefenin, yabanc\u0131la\u015fman\u0131n sona erece\u011fine dair d\u00fc\u015f\u00fcnd\u00fckleri devam etmektedir. Ancak b\u00fct\u00fcn bunlara ra\u011fmen, Marx\u2019\u0131n yapt\u0131\u011f\u0131 analizler ve \u00e7\u0131kard\u0131\u011f\u0131 sonu\u00e7lar, on dokuzuncu y\u00fczy\u0131l\u0131n ger\u00e7ekli\u011fini ve umutlar\u0131n\u0131 dile getirmektedir. (1976:211-212)<\/p>\n

Balibar, Marx\u2019tan sonra felsefenin art\u0131k eskisi gibi olmayaca\u011f\u0131 d\u00fc\u015f\u00fcncesindedir. Yeni bir felsefi bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131yla da kar\u015f\u0131la\u015ft\u0131r\u0131lamayacak geriye d\u00f6nd\u00fcr\u00fclmez bir olay meydana gelmi\u015ftir. Balibar, Marksizmin bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc olarak ortaya \u00e7\u0131kmas\u0131n\u0131 sa\u011flayan \u00fc\u00e7 form\u00fcl\u00fcn Marksizmin \u00fc\u00e7 kayna\u011f\u0131 olarak vurguland\u0131\u011f\u0131n\u0131 belirtir. Bunlar, Alman felsefesi, Frans\u0131z sosyalizmi, \u0130ngiliz ekonomi politi\u011fidir. Balibar\u2019a g\u00f6re Marx, 21. y\u00fczy\u0131l\u0131n de\u011fi\u015fik yerlerinde okunmaya ve incelenmeye devam edecektir. (Balibar, 1996:15)<\/p>\n

Althusser, felsefeyi b\u00fct\u00fcn\u00fcnde oldu\u011fu gibi savunacakt\u0131r. O, Marx\u2019\u0131n \u2018\u2018Kapital\u2019\u2019in de ara\u015ft\u0131rma nesnesi olarak yaln\u0131zca \u00fcretim ili\u015fkilerini g\u00f6rm\u00fc\u015ft\u00fcr. Ona g\u00f6re Kapital\u2019i do\u011fru anlaman\u0131n tek bi\u00e7imi, bu \u00fcretim ili\u015fkilerini g\u00f6rmektir. (Althusser, 1995:69) Althusser, bir \u00fcst yap\u0131 kurumu olarak devleti ve onun ideolojik ayg\u0131tlar\u0131n\u0131 inceler. (Althusser, 2000:33) Althusser, Marksizmi kendine \u00f6zg\u00fc bir \u015fekilde de\u011ferlendirmi\u015f ve yorumlar\u0131n\u0131 yapm\u0131\u015ft\u0131r. (James, 1997:197-212)

Sonu\u00e7 ve De\u011ferlendirme <\/strong><\/p>\n

Marx felsefesinin temel kavramlar\u0131n\u0131 ve tarihsel-diyalektik materyalizmi genel hatlar\u0131yla tamamlad\u0131k. Yukar\u0131da dile gelen a\u00e7\u0131klamalar \u0131\u015f\u0131\u011f\u0131nda neler s\u00f6ylenebilir? Hangi soru(n)lar a\u00e7\u0131klama beklemektedir? G\u00f6rebildi\u011fim kadar\u0131yla, Marx\u2019\u0131n dile getirmeye \u00e7al\u0131\u015ft\u0131klar\u0131, tarihsel-diyalektik materyalizmi yorumlayanlardan farkl\u0131 g\u00f6r\u00fcn\u00fcmler sergilemektedir. Bu farkl\u0131l\u0131klar nelerdir? Bu farkl\u0131l\u0131klar, g\u00fcn\u00fcm\u00fczde de devam etmekte midir? Felsefe tarihinin i\u00e7 dinami\u011finde kar\u015f\u0131m\u0131za \u00e7\u0131kan problemlerin, hangi ayk\u0131r\u0131l\u0131klarda ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 saptamak bir felsefecinin \u00f6devidir. Marx\u2019\u0131n \u00e7a\u011f\u0131nda saptad\u0131\u011f\u0131 olgular aras\u0131ndaki ili\u015fkileri anlamak da bir felsefecinin u\u011fra\u015f alan\u0131d\u0131r. Marx\u2019\u0131n diyalektik anlay\u0131\u015f\u0131n\u0131n Engels ile kar\u0131\u015ft\u0131r\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6ylemek m\u00fcmk\u00fcnd\u00fcr. Bu kar\u0131\u015ft\u0131rma g\u00fcn\u00fcm\u00fcze kadar devam etmi\u015ftir. \u2018\u2018Marksist de\u011filim\u2019\u2019 diyen Marx\u2019\u0131n d\u00fc\u015f\u00fcncelerini, Engels ve Stalin\u2019den ay\u0131rmak gerekiyor. Marx\u2019\u0131n dile getirdi\u011fi d\u00fc\u015f\u00fcncelerindeki yanl\u0131\u015flar\u0131 ise kendi metinlerinden hareketle saptamak gerekiyor.<\/p>\n

G\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131nda, ba\u015fta k\u00fcreselle\u015ftirme, yeni d\u00fcnya d\u00fczeni, yabanc\u0131la\u015fma, teknik alanda geli\u015fmeler ba\u015fta olmak \u00fczere olup biteni do\u011fru a\u00e7\u0131klamak i\u00e7in Marx\u2019\u0131n dile getirdiklerinden nas\u0131l yararlan\u0131labilir? Ya da bu d\u00fc\u015f\u00fcnceler hangi \u00e7\u00f6z\u00fcmlemelerde yetersiz kalmaktad\u0131r? Bu sorular, her t\u00fcrl\u00fc dogmatik d\u00fc\u015f\u00fcnce bi\u00e7iminin \u00f6tesinde felsefi bak\u0131\u015fla yan\u0131t(lar) beklemektedir.<\/p>\n

Kaynak\u00e7a<\/strong><\/p>\n

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KONUYLA \u0130LG\u0130L\u0130 D\u0130\u011eER KAYNAKLAR<\/p>\n

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\u2018\u2018Benim diyalektik metodum, temelinde, Hegel\u2019inkinden yaln\u0131z ferkl\u0131 de\u011fil, fakat onun d\u00fcped\u00fcz tam kar\u015f\u0131t\u0131d\u0131r. Hegel i\u00e7in insan beyninin ya\u015fama s\u00fcreci, yani d\u00fc\u015f\u00fcnme s\u00fcreci,-Hegel bunu \u2018\u2018Idee\u2019\u2019 ad\u0131 alt\u0131nda hatta kendi ba\u015f\u0131na ba\u011f\u0131ms\u0131z bir \u00f6zneye (Subjekt) d\u00f6n\u00fc\u015ft\u00fcr\u00fcr-ger\u00e7ek olan\u0131n, ger\u00e7ek d\u00fcnyan\u0131n yarat\u0131c\u0131s\u0131, mimar\u0131 (Demiurg)\u2019d\u0131r; ger\u00e7ek olan, ger\u00e7ek d\u00fcnya, \u2018\u2018Ide\u2019\u2019nin sadece d\u0131\u015fsal g\u00f6r\u00fcn\u00fc\u015f \u015feklidir. Benim i\u00e7in, bunun tam z\u0131dd\u0131na \u2018\u2018Idee\u2019\u2019el […]<\/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-4239","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-marksizm"},"yoast_head":"\nMarksist Felsefe ve Diyalektik materyalizm | H.Haluk Erdem - 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\/21\/marksist-felsefe-ve-diyalektik-materyalizm-hhaluk-erdem\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Marksist Felsefe ve Diyalektik materyalizm | H.Haluk Erdem\" \/>\n<meta property=\"og:description\" content=\"\u2018\u2018Benim diyalektik metodum, temelinde, Hegel\u2019inkinden yaln\u0131z ferkl\u0131 de\u011fil, fakat onun d\u00fcped\u00fcz tam kar\u015f\u0131t\u0131d\u0131r. Hegel i\u00e7in insan beyninin ya\u015fama s\u00fcreci, yani d\u00fc\u015f\u00fcnme s\u00fcreci,-Hegel bunu \u2018\u2018Idee\u2019\u2019 ad\u0131 alt\u0131nda hatta kendi ba\u015f\u0131na ba\u011f\u0131ms\u0131z bir \u00f6zneye (Subjekt) d\u00f6n\u00fc\u015ft\u00fcr\u00fcr-ger\u00e7ek olan\u0131n, ger\u00e7ek d\u00fcnyan\u0131n yarat\u0131c\u0131s\u0131, mimar\u0131 (Demiurg)\u2019d\u0131r; ger\u00e7ek olan, ger\u00e7ek d\u00fcnya, \u2018\u2018Ide\u2019\u2019nin sadece d\u0131\u015fsal g\u00f6r\u00fcn\u00fc\u015f \u015feklidir. 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