{"id":4344,"date":"2010-03-16T10:10:15","date_gmt":"2010-03-16T07:10:15","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/"},"modified":"2010-03-16T10:10:15","modified_gmt":"2010-03-16T07:10:15","slug":"oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/","title":{"rendered":"\u00d6l\u00fcm\u00fcn\u00fcn 127. Y\u0131ld\u00f6n\u00fcm\u00fcnde B\u00fcy\u00fck D\u00fc\u015f\u00fcn\u00fcr Karl Marks | V. \u0130. Lenin Marks’\u0131 anlat\u0131yor"},"content":{"rendered":"

\u00d6NS\u00d6Z
Karl Marks \u00fczerine, \u015fimdi ayr\u0131 bir bas\u0131m olarak \u00e7\u0131kan bu makale, (an\u0131msayabildi\u011fim kadar\u0131yla) 1913 y\u0131l\u0131nda, Granat Encyclopaedia i\u00e7in yaz\u0131lm\u0131\u015ft\u0131r. Marks \u00fczerine, \u00e7o\u011fu yabanc\u0131 olan olduk\u00e7a ayr\u0131nt\u0131l\u0131 bir yaz\u0131m bibliyografyas\u0131 makalenin sonuna eklenmi\u015ftir. Encyclopaedia’n\u0131n yay\u0131mc\u0131lar\u0131, kendi y\u00f6nlerinden, sans\u00fcr nedeniyle Marks \u00fczerine makalenin sonunu, yani devrimci taktiklerle ilgili b\u00f6l\u00fcm\u00fcn\u00fc \u00e7\u0131kard\u0131lar. Ne yazik ki, bu son b\u00f6l\u00fcm\u00fc yeniden koyam\u0131yorum, \u00e7\u00fcnk\u00fc m\u00fcsveddeler, Krokav ya da \u0130svi\u00e7re’deki ka\u011f\u0131tlar\u0131m aras\u0131nda kald\u0131. Yaln\u0131zca makalenin sonu\u00e7 b\u00f6l\u00fcm\u00fcnde, \u00f6teki \u015feyler aras\u0131nda, Marks’\u0131n 16 Nisan 1856 tarihinde, Engels’e yazm\u0131\u015f oldu\u011fu mektuptan bir pasaj ald\u0131\u011f\u0131m\u0131 an\u0131ms\u0131yorum: \u015e\u00f6yle diyordu: “Almanya’da her \u015fey, proletarya devriminin K\u00f6yl\u00fc Sava\u015f\u0131n\u0131n ikinci bir edisyonuyla desteklenmesi olana\u011f\u0131na ba\u011fl\u0131 olacakt\u0131r. \u0130\u015fte o zaman her \u015fey m\u00fckemmel olacakt\u0131r.” \u0130\u015fte bizim, \u015fimdi bo\u011faz\u0131na kadar sosyalizme ihanete [sayfa 9] batm\u0131\u015f bir burjuvan\u0131n kuca\u011f\u0131na d\u00fc\u015fm\u00fc\u015f men\u015feviklerin 1905’ten beri anlamakta g\u00fc\u00e7l\u00fck \u00e7ektikleri budur.[sayfa 10]<\/p>\n

Moskova, 14 May\u0131s 1918
N. LEN\u0130N<\/p>\n

<\/p>\n

KARL MARKS<\/strong><\/p>\n

MARKS, Karl, (yeni takvime g\u00f6re) 5 May\u0131s 1818’de Trier kentinde (Prusya Renanyas\u0131) do\u011fmu\u015ftur. Babas\u0131, 1824 y\u0131l\u0131nda .protestanl\u0131\u011f\u0131 kabul etmi\u015f bir Yahudi avukatt\u0131r. Ailesi zengin ve k\u00fclt\u00fcrl\u00fc idi, ama devrimci de\u011fildi. Trier’deki gimnazyumdan mezun olduktan sonra Marks, \u00f6nce Bonn’da \u00fcniversiteye girdi, daha sonra Berlin \u00dcniversitesine ge\u00e7erek, hukuk \u00f6\u011frenimi g\u00f6rd\u00fc, tarih ve felsefeye daha \u00e7ok a\u011f\u0131rl\u0131k verdi. \u00dcniversite \u00f6\u011frenimini, Epik\u00fcros felsefesi \u00fcst\u00fcne bir doktora tezi sunarak 1841 y\u0131l\u0131nda tamamlad\u0131.
Bu d\u00f6nemde Marks, kendi g\u00f6r\u00fc\u015fleri y\u00f6n\u00fcnden hegelci bir idealist idi. Berlin’deyken Hegel felsefesinden tanr\u0131tan\u0131maz ve devrimci sonu\u00e7lar \u00e7\u0131karma \u00e7abas\u0131nda olan (aralar\u0131nda Bruno Bauer’in de bulundu\u011fu) “sol-hegelciler” \u00e7evresine kat\u0131lm\u0131\u015ft\u0131.
\u00d6\u011frenimini tamamlad\u0131ktan sonra Marks, profes\u00f6r olmak umuduyla Bonn’a ge\u00e7ti. Ne var ki, 1832 y\u0131l\u0131nda Ludwig [sayfa 11] Feuerbach’\u0131 k\u00fcrs\u00fcs\u00fcnden uzakla\u015ft\u0131ran, 1836’da \u00fcniversiteye d\u00f6nmesine izin vermeyen, ve 1841’de gen\u00e7 profes\u00f6r Bruno Bauer’in Bonn’da ders vermesini yasaklayan h\u00fck\u00fcmetin gerici politikas\u0131, Marks’\u0131n akademik kariyer yapma d\u00fc\u015f\u00fcncesini terketmesine yola\u00e7t\u0131. Bu s\u0131ralarda, Almanya’da sol-hegelci g\u00f6r\u00fc\u015fler h\u0131zla yay\u0131l\u0131yordu. Ludwig Feuerbach \u00f6zellikle 1816’dan sonra, tanr\u0131bilimi ele\u015ftirmeye, 1841’de kendi felsefesinde egemen duruma ge\u00e7en materyalizme d\u00f6nmeye ba\u015flad\u0131. (H\u0131ristiyanl\u0131\u011f\u0131n \u00d6z\u00fc). 1843 y\u0131l\u0131 onun Gelece\u011fin Felsefesinin \u0130lkeleri adl\u0131 yap\u0131t\u0131n\u0131n yay\u0131nland\u0131\u011f\u0131 y\u0131l oldu. Engels, daha sonralar\u0131 Feuerbach’\u0131n bu yap\u0131tlar\u0131 i\u00e7in, bu kitaplar\u0131n “kurtar\u0131c\u0131 etkisini bir kimsenin bizzat tatmas\u0131 gerek” diye yaz\u0131yordu. “Biz (yani Marks dahil, sol-hegelciler) hepimiz, birden bire foyebah\u00e7\u0131 olduk.” Bu s\u0131rada, sol-hegelciler ile ili\u015fkisi bulunan Renanya’daki bir k\u0131s\u0131m radikal burjuvalar, K\u00f6ln’de Rheinische Zeitung (ilk say\u0131s\u0131 1 Ocak 1842’de yay\u0131nland\u0131) ad\u0131yla bir muhalefet gazetesi kurdular. Marks ve Bruno Bauer, ba\u015fyazarlar olarak \u00e7a\u011fr\u0131ld\u0131lar ve 1842 Ekiminde, Marks, ba\u015fyazar oldu ve Bonn’dan K\u00f6ln’e gitti. Marks’\u0131n y\u00f6netimi alt\u0131nda, gazetenin devrimci-demokratik e\u011filimi giderek a\u011f\u0131rl\u0131k kazand\u0131 ve gazete \u00fczerinde h\u00fck\u00fcmet ikili ve \u00fc\u00e7l\u00fc sans\u00fcr koydu ve daha sonra da 1 Ocak 1843’te yay\u0131n\u0131n\u0131 durdurma karar\u0131 ald\u0131. Marks, bu tarihten \u00f6nce, y\u00f6neticilikten \u00e7ekilmek zorunda kald\u0131, ama onun \u00e7ekilmesi de gazeteyi kurtarmad\u0131, Mart 1843’te gazete kapand\u0131. Marks’\u0131n Rheinische Zeitung’a yazd\u0131\u011f\u0131 a\u015fa\u011f\u0131da belirtilen (Bibliyografya’ya bak\u0131n\u0131z) ba\u015fl\u0131ca makalelerden ba\u015fka, Engels Moselle vadisindeki [1] ba\u011fc\u0131 k\u00f6yl\u00fclerin durumlar\u0131 \u00fczerine yaz\u0131lm\u0131\u015f bir makaleyi kaydetmektedir. Marks’\u0131n gazetecilik \u00e7al\u0131\u015fmalar\u0131 ona, ekonomi politi\u011fi yeterince bilmedi\u011fini g\u00f6sterdi ve tutkuyla bu konuyu incelemeye girdi.
1843’te, Marks, daha \u00f6\u011frenci iken ni\u015fanlanm\u0131\u015f oldu\u011fu, \u00e7ocukluk arkada\u015f\u0131 Jenny von Westphalen ile, Kreuznach’ta evlendi. Kar\u0131s\u0131, Prusya soylulu\u011funun gerici bir ailesinden gelmekteydi; kar\u0131s\u0131n\u0131n a\u011fabeyi, en gerici bir d\u00f6nemin\u00a0 850-58 [sayfa 12] Prusya i\u00e7i\u015fleri bakanl\u0131\u011f\u0131n\u0131 yapm\u0131\u015ft\u0131. 1843 sonbahar\u0131nda, Marks, Arnold Ruge ile birlikte (Arnold Ruge, 1802-1880\u00a0 sol-hegelci; 1825-30’da hapis; 1848’den sonra siyasal s\u00fcrg\u00fcn; 1866-70’ten sonra da bismark\u00e7\u0131), yurt d\u0131\u015f\u0131nda radikal bir dergi \u00e7\u0131karmak \u00fczere, Paris’e gitti. Bu derginin, yani Deutsch-Franz\u00f6sische Jahrb\u00fccher’in yaln\u0131zca bir say\u0131s\u0131 yay\u0131nland\u0131; Almanya’da gizlice da\u011f\u0131t\u0131lma g\u00fc\u00e7l\u00fc\u011f\u00fc ve Ruge ile anla\u015fmazl\u0131k y\u00fcz\u00fcnden yay\u0131n kesildi. Marks’\u0131n bu dergideki yaz\u0131lar\u0131 onun daha o zamandan “var olan her \u015feyin amans\u0131z ele\u015ftirisini” ve \u00f6zellikle “silahla ele\u015ftiriyi”[2] savunan ve y\u0131\u011f\u0131nlara ve proletaryaya \u00e7a\u011fr\u0131da bulunan bir devrimci oldu\u011funu g\u00f6stermektedir.
Eyl\u00fcl 1844’te, Friedrich Engels, birka\u00e7 g\u00fcnl\u00fc\u011f\u00fcne Paris’e geldi ve bu tarihten sonra Marks’\u0131n en yak\u0131n arkada\u015f\u0131 oldu. Her ikisi de, o d\u00f6nemin Paris’teki devrimci gruplar\u0131n kayna\u015fma i\u00e7indeki ya\u015fant\u0131s\u0131nda en etkin yerlerini ald\u0131lar, (o zamanlar Proudhon’un \u00f6\u011fretisi \u00f6zel bir \u00f6nem ta\u015f\u0131yordu. Marks, 1847de yay\u0131nlad\u0131\u011f\u0131 Felsefenin Sefaleti adl\u0131 yap\u0131t\u0131 ile bu \u00f6\u011fretiyi parampar\u00e7a etti); k\u00fc\u00e7\u00fck-burjuva sosyalizminin de\u011fi\u015fik \u00f6\u011fretilerine kar\u015f\u0131 zorlu bir sava\u015f\u0131m vererek, devrimci proleter sosyalizmi ya da kom\u00fcnizmin (marksizmin) teorisini ve taktiklerini geli\u015ftirdiler. Marks’\u0131n bu 1844-48 d\u00f6nemine ili\u015fkin \u00e7al\u0131\u015fmalar\u0131 i\u00e7in Bibliyografya’ya bak\u0131n\u0131z. Prusya h\u00fck\u00fcmetinin \u0131srarl\u0131 iste\u011fi \u00fczerine Marks, tehlikeli bir devrimci olarak, 1845 tarihinde, Paris’ten s\u00fcr\u00fcld\u00fc. Br\u00fcksel’e gitti. 1847 ilkyaz\u0131nda Marks ve Engels, Kom\u00fcnist Birlik[2*] adl\u0131 gizli propaganda derne\u011fine kat\u0131ld\u0131lar; Birli\u011fin \u0130kinci Kongresinde (Londra, Kas\u0131m 1847) \u00f6nemli rol oynad\u0131lar ve kongrenin iste\u011fi \u00fczerine, 1848 \u015eubat\u0131nda yay\u0131nlanan \u00fcnl\u00fc Kom\u00fcnist Manifesto’yu kaleme ald\u0131lar. Bu yap\u0131t, duru ve parlak bir deha ile yeni bir d\u00fcnya anlay\u0131\u015f\u0131n\u0131, toplumsal ya\u015fam\u0131 da kucaklayan tutarl\u0131 bir materyalizmi; en geni\u015f ve en derin geli\u015fim \u00f6\u011fretisi olarak diyalekti\u011fi; s\u0131n\u0131f sava\u015f\u0131m\u0131n\u0131n kuram\u0131n\u0131 ve proletaryan\u0131n\u00a0 eni, kom\u00fcnist toplumun yarat\u0131c\u0131s\u0131n\u0131n d\u00fcnya tarihindeki devrimci rol\u00fcn\u00fc a\u00e7\u0131klar. [sayfa 13]
1848 \u015eubat Devriminin[3*] patlak vermesi \u00fczerine Marks Bel\u00e7ika’dan s\u00fcr\u00fcld\u00fc. Paris’e d\u00f6nd\u00fc, Mart Devriminden[4*] sonra buradan da ayr\u0131larak, Almanya’ya, K\u00f6ln’e ge\u00e7ti ve burada 1 Haziran 1848’den 19 May\u0131s 1849’a kadar yay\u0131nlanan Neue Rheinische Zeitung’un ba\u015fyazarl\u0131\u011f\u0131n\u0131 yapt\u0131. Yeni teori, 1848-49 devrimci olaylar\u0131 s\u0131ras\u0131nda ve daha sonra da d\u00fcnyan\u0131n b\u00fct\u00fcn \u00fclkelerindeki t\u00fcm proleter ve demokratik hareketler taraf\u0131ndan parlak bir bi\u00e7imde do\u011fruland\u0131. Kar\u015f\u0131-devrimcilerin ba\u015far\u0131s\u0131, Marks hakk\u0131nda \u00f6nce adli kovu\u015fturma a\u00e7\u0131lmas\u0131na (9 \u015eubat 1849’da beraat etti) ve sonra da Almanya’dan s\u00fcr\u00fclmesine (16 May\u0131s 1849) yola\u00e7t\u0131. Marks, ilk\u00f6nce Paris’e gitti, 13 Haziran 1849 [5*] g\u00f6sterisinden sonra yeniden s\u00fcr\u00fcld\u00fc ve bunun \u00fczerine, \u00f6mr\u00fcn\u00fcn sonuna kadar ya\u015fad\u0131\u011f\u0131 Londra’ya gitti.
Marks ile Engels aras\u0131ndaki mektupla\u015fmalardan da (bunlar 1913’te yay\u0131nland\u0131) a\u00e7\u0131k\u00e7a anla\u015f\u0131laca\u011f\u0131 gibi siyasal bir s\u00fcrg\u00fcn olarak son derece s\u0131k\u0131nt\u0131l\u0131 bir ya\u015fam i\u00e7indeydi. Yoksulluk, Marks ve ailesinin s\u0131rt\u0131na \u00e7\u00f6km\u00fc\u015ft\u00fc; Engels’in kesintisiz ve \u00f6zverili mali yard\u0131m\u0131 olmasa idi, Marks, sadece Kapital’i tamamlayamamakla kalmayacak, ayn\u0131 zamanda yoksulluk alt\u0131nda ezilip gitmesi ka\u00e7\u0131n\u0131lmaz olacakt\u0131. \u00dcstelik, k\u00fc\u00e7\u00fck-burjuva sosyalizmin ve genel olarak proleter olmayan sosyalizmin yayg\u0131nl\u0131k kazanm\u0131\u015f olan \u00f6\u011freti ve e\u011filimleri, Marks’\u0131, s\u00fcrekli ve amans\u0131z bir sava\u015f\u0131ma zorluyor ve kimi zaman da onu en kudurgan ve en m\u00fcthi\u015f ki\u015fisel sald\u0131r\u0131lara kar\u015f\u0131 koymak zorunda b\u0131rak\u0131yordu (Herr Vogt).[6*] Siyasal s\u00fcrg\u00fcn \u00e7evrelerinden uzak duran Marks, esas olarak ekonomi politi\u011fin incelenmesine kendini vererek, birka\u00e7 tarihsel \u00e7al\u0131\u015fmas\u0131nda (Bibliyografya’ya bak\u0131n\u0131z) materyalist teorisini geli\u015ftirdi. Marks, bu bilimi (ilerdeki “Marksist \u00d6\u011freti” ye bak\u0131n\u0131z), Ekonomi Politi\u011fin Ele\u015ftirisine Katk\u0131 (1859) ve Kapital (Birinci Cilt, 1867)’de devrimcile\u015ftirdi.
Ellilerin sonlar\u0131 ve altm\u0131\u015flarda, demokratik hareketlerin yeniden canl\u0131l\u0131k kazanmas\u0131, Marks’\u0131 pratik eyleme itti. 1864 (Eyl\u00fcl 28)’te, Uluslararas\u0131 \u0130\u015f\u00e7i Birli\u011fi\u00a0 nl\u00fc Birinci Enternasyonal Londra’da kuruldu. Marks, bu \u00f6rg\u00fct\u00fcn kalbi ve ruhu idi, \u00f6rg\u00fct\u00fcn ilk \u00c7a\u011fr\u0131’s\u0131n\u0131n,[7*] bir dizi karar\u0131n, bildiri ve tebli\u011fin yazar\u0131 idi. \u00c7e\u015fitli \u00fclkelerin i\u015f\u00e7i hareketlerinin birle\u015ftirilmesinde, [sayfa 14] proleter olmayan, marksizm-\u00f6ncesi sosyalizmin farkl\u0131 bi\u00e7imlerinin (Mazzini, Proudhon, Bakunin, \u0130ngiltere’deki liberal-sendikac\u0131l\u0131k, Almanya’daki lasalc\u0131lar\u0131n sa\u011fa kaymalar\u0131) ortak harekete y\u00f6neltilmesi \u00e7abalar\u0131nda ve b\u00fct\u00fcn bu mezhep ve ak\u0131mlar\u0131n teorileriyle sava\u015fta, Marks, de\u011fi\u015fik \u00fclkelerin i\u015f\u00e7i s\u0131n\u0131flar\u0131n\u0131n proleter sava\u015f\u0131m\u0131 i\u00e7in ortak bir taktik olu\u015fturdu. Paris Kom\u00fcn\u00fcn\u00fcn d\u00fc\u015f\u00fc\u015f\u00fcnden (1871)\u00a0 arks, bunun son derece derin, sade, parlak, etkin ve devrimci bir de\u011ferlendirmesini (Fransa’da \u0130\u00e7 Sava\u015f, 1971) yapm\u0131\u015ft\u0131r ve bakunincilerin Enternasyonalin b\u00f6l\u00fcnmesine yola\u00e7malar\u0131ndan sonra, \u00f6rg\u00fct\u00fcn Avrupa’da varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmesi olana\u011f\u0131 kalmam\u0131\u015ft\u0131. Entemasyonalin Lahey Kongresinden (1872) sonra, Marks, Enternasyonalin Genel Konseyinin New-York’a ta\u015f\u0131nmas\u0131n\u0131 sa\u011flad\u0131. Birinci Enternasyonal, tarihsel g\u00f6revini yerine getirmi\u015fti ve yerini b\u00fct\u00fcn d\u00fcnya \u00fclkelerindeki i\u015f\u00e7i hareketlerinin b\u00fcy\u00fck boyutlarda geli\u015fti\u011fi bir d\u00f6neme b\u0131rak\u0131yordu. Bu d\u00f6nemde ayr\u0131 ayr\u0131 ulusal devletlerde i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n sosyalist y\u0131\u011f\u0131n partileri kuruluyor ve hareketin kapsam\u0131 geni\u015fliyordu.
Enternasyonal i\u00e7indeki yo\u011fun \u00e7abas\u0131 ve bundan da daha yo\u011fun olan teorik \u00e7al\u0131\u015fmalar\u0131, Marks’\u0131n sa\u011fl\u0131\u011f\u0131n\u0131 bozmu\u015ftu. Ekonomi politi\u011fi yeniden bi\u00e7imlendirme ve Kapital’in tamamlanmas\u0131 i\u015fini s\u00fcrd\u00fcrd\u00fc, bunun i\u00e7in bir y\u0131\u011f\u0131n yeni malzeme toplad\u0131 ve birka\u00e7 dil \u00fczerinde (\u00f6rne\u011fin Rus\u00e7a) \u00e7al\u0131\u015ft\u0131. Ne var ki, sa\u011fl\u0131\u011f\u0131n\u0131n bozulmas\u0131 Kapital’i tamamlamas\u0131n\u0131 \u00f6nledi
2 Aral\u0131k 1881’de kar\u0131s\u0131 \u00f6ld\u00fc ve 14 Mart 1883’te Marks, koltu\u011funda otururken sessiz sedas\u0131z g\u00f6\u00e7t\u00fc. E\u015fi ile birlikte, Londra’da Highgate mezarl\u0131\u011f\u0131nda yatmaktad\u0131r. Marks’\u0131n \u00e7ocuklar\u0131ndan birka\u00e7\u0131, aile Londra’da sefalet i\u00e7inde ya\u015fad\u0131\u011f\u0131 s\u0131rada, \u00e7ocukken \u00f6ld\u00fcler. \u00dc\u00e7 k\u0131z\u0131, \u0130ngiliz ve Frans\u0131z sosyalistleri ile evlendiler: Eleanor Aveling, Laura Lafargue ve Jeny Longuet. Sonuncusunun o\u011flu, Frans\u0131z Sosyalist Partisinin \u00fcyesidir.<\/p>\n

MARKS\u0130ST \u00d6\u011eRET\u0130<\/strong><\/p>\n

Marksizm, Marks’\u0131n g\u00f6r\u00fc\u015f ve \u00f6\u011fretilerinin sistemidir. Marks, insanl\u0131\u011f\u0131n en ileri \u00fc\u00e7 \u00fclkesince temsil edilen, 19. Y\u00fczy\u0131l\u0131n [sayfa 15] \u00fc\u00e7 temel ideolojik ak\u0131m\u0131n\u0131 s\u00fcrd\u00fcren ve tamamlayan bir deha idi: kl\u00e2sik Alman felsefesi, kl\u00e2sik \u0130ngiliz ekonomi politi\u011fi ve genel olarak Frans\u0131z devrimci \u00f6\u011fretileriyle birle\u015fmi\u015f olan Frans\u0131z sosyalizmi. D\u00fcnyan\u0131n b\u00fct\u00fcn uygar \u00fclkelerinin i\u015f\u00e7i s\u0131n\u0131f\u0131 hareketinin teorisi ve program\u0131 olarak modern materyalizmi ve modern bilimsel sosyalizmi olu\u015fturan ve kar\u015f\u0131tlar\u0131 taraf\u0131ndan da teslim edilen g\u00f6r\u00fc\u015flerinin dikkat \u00e7ekici tutarl\u0131l\u0131\u011f\u0131 ve b\u00fct\u00fcnl\u00fc\u011f\u00fc, marksizmin esas i\u00e7eri\u011finin, yani Marks’\u0131n ekonomik \u00f6\u011fretisinin bir a\u00e7\u0131klamas\u0131n\u0131 yapmadan \u00f6nce, genel olarak onun d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn k\u0131sa bir \u00f6zetini vermeye bizi zorlamaktad\u0131r.<\/p>\n

Felsefi Materyalizm<\/strong><\/p>\n

G\u00f6r\u00fc\u015flerinin bi\u00e7imlendi\u011fi, 1844-45 y\u0131llar\u0131ndan ba\u015flayarak, Marks, bir materyalistti ve \u00f6zellikle, daha sonralar\u0131 materyalizminin tek zay\u0131f noktas\u0131n\u0131n yeterince tutarl\u0131 ve kapsaml\u0131 olmad\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fc\u011f\u00fc, Ludwig Feurbach’\u0131n bir izleyicisi oldu. Marks’a g\u00f6re, Feuerbach’\u0131n, tarihi ve “\u00e7\u0131\u011f\u0131r a\u00e7an” \u00f6zelli\u011fi, Hegel’in idealizminden kesenkes kopmas\u0131 ve “18. y\u00fczy\u0131lda, \u00f6zellikle Frans\u0131z materyelizmi yaln\u0131zca varolan siyasal kurumlara ve … din ve tanr\u0131bilime kar\u015f\u0131 de\u011fil … ayn\u0131 zamanda metafizi\u011fin her t\u00fcr\u00fcne de kar\u015f\u0131” (“akl\u0131 ba\u015f\u0131nda felsefe”den ayr\u0131 olarak “kendinden ge\u00e7mi\u015f spek\u00fclasyonlar” anlam\u0131nda) bir materyalizmi benimsemi\u015f olmas\u0131nda yatar. (Literarischer Nachlass’taki Kutsal Aile.)
“Hegel i\u00e7in” diye yaz\u0131yordu Marks, “insan beyninin ya\u015fam-s\u00fcreci, yani d\u00fc\u015f\u00fcnme s\u00fcreci\u00a0 egel bunu “Fikir” (“Idea”) ad\u0131 alt\u0131nda ba\u011f\u0131ms\u0131z bir \u00f6zneye d\u00f6n\u00fc\u015ft\u00fcr\u00fcr ger\u00e7ek d\u00fcnyan\u0131n yarat\u0131c\u0131s\u0131 ve mimar\u0131 olup, ger\u00e7ek d\u00fcnya, yaln\u0131zca “Fikir”in d\u0131\u015fsal ve g\u00f6r\u00fcng\u00fcsel bi\u00e7imidir. Benim i\u00e7in ise, tersine, fikir, maddi d\u00fcnyan\u0131n insan akl\u0131nda yans\u0131mas\u0131ndan ve d\u00fc\u015f\u00fcnce bi\u00e7imlerine d\u00f6n\u00fc\u015fmesinden ba\u015fka bir \u015fey de\u011fildir.” (Kapital, Birinci Cilt “[Almanca] \u0130kinci Bask\u0131ya Sons\u00f6z”.)[3]
Marks’\u0131n bu materyalist felsefesiyle t\u00fcm\u00fcyle uyu\u015fan ve onu yorumlayan Friedrich Engels,(m\u00fcsveddeleri Marks taraf\u0131ndan okunan) Anti-D\u00fchring’de [sayfa 16] \u015f\u00f6yle yaz\u0131yor:
“D\u00fcnyan\u0131n birli\u011fi varl\u0131\u011f\u0131na dayanmaz. … D\u00fcnyan\u0131n ger\u00e7ek birli\u011fi maddili\u011fine dayan\u0131r, ve bu,… felsefenin ve do\u011fabilimin uzun ve zahmetli bir a\u00e7\u0131nd\u0131rmas\u0131yla tan\u0131tlan\u0131r.”[4]
“Hareket, maddenin varolu\u015f bi\u00e7imidir. Hi\u00e7 bir zaman, hi\u00e7 bir yerde hareketsiz madde ne olmu\u015ftur, ne de olabilir.”[5]
“Ama e\u011fer … d\u00fc\u015f\u00fcnce ile bilincin ne olduklar\u0131 ve nereden geldikleri sorulursa, bunlar\u0131n, insan beyninin \u00fcr\u00fcn\u00fc olduklar\u0131 ve insan\u0131n da do\u011fan\u0131n \u00e7evresi i\u00e7inde ve \u00e7evresi ile birlikte geli\u015fen bir \u00fcr\u00fcn\u00fcnden ba\u015fka bir \u015fey olmad\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr; bundan da do\u011fal olarak, son tahlilde, do\u011fa \u00fcr\u00fcnleri olan insan beyni \u00fcr\u00fcnlerinin, do\u011fan\u0131n b\u00fct\u00fcn\u00fc ile \u00e7eli\u015fki durumunda de\u011fil, uygunluk durumunda bulunduklar\u0131 sonucu \u00e7\u0131kar.”[6]
“Hegel idealistti, yani kafas\u0131ndaki fikirleri, ger\u00e7ek \u015feylerin ve s\u00fcre\u00e7lerin az\u00e7ok soyut yans\u0131lar\u0131 [Abbilder, yans\u0131lar; Engels bazan “izlenimler” de demektedir] olarak g\u00f6recek yerde, tam tersine, nesneler ile, nesnelerin geli\u015fmesini, d\u00fcnya varolmadan \u00f6nce bilinmeyen bir yerde varolan “Fikir”in basit kopyalar\u0131 olarak g\u00f6r\u00fcyordu”[7]
Ludwig Feuerbach’ta Engels\u00a0 i bu kitab\u0131nda Feuerbach’\u0131n felsefesi \u00fczerine kendisinin ve Marks’\u0131n g\u00f6r\u00fc\u015flerini a\u00e7\u0131klamaktad\u0131r ve 1844-45’te Hegel, Feuerbach ve tarihin materyalist anlay\u0131\u015f\u0131 \u00fczerine Marks’la birlikte yaz\u0131lm\u0131\u015f olan eski m\u00fcsveddeler Engels taraf\u0131ndan yeniden okunduktan sonra bas\u0131lmaya g\u00f6nderilmi\u015ftir \u015f\u00f6yle yazar:
“Her felsefenin, \u00f6zellikle modern felsefenin b\u00fcy\u00fck temel sorunu, d\u00fc\u015f\u00fcnce ile varl\u0131\u011f\u0131n ba\u011f\u0131nt\u0131s\u0131 … d\u00fc\u015f\u00fcncenin varl\u0131\u011fa, tinin do\u011faya ili\u015fkisi, … tinin mi, yoksa do\u011fan\u0131n m\u0131, hangisinin en ilk \u00f6\u011fe olduklar\u0131 sorunudur. … Bu soruyu yan\u0131tlay\u0131\u015flar\u0131na g\u00f6re filozoflar iki b\u00fcy\u00fck kampa ayr\u0131l\u0131yorlard\u0131. Tinin do\u011faya oranla \u00f6nce gelme \u00f6zelli\u011fini ileri s\u00fcrenler, idealizm kamp\u0131n\u0131 olu\u015fturuyorlard\u0131. \u00d6tekiler, do\u011fay\u0131 ilk \u00f6\u011fe sayanlar ise materyalizmin de\u011fi\u015fik okullar\u0131nda yer al\u0131yorlard\u0131.”[8]
(Felsefi) idealizm ve materyalizm [sayfa 17] kavramlar\u0131n\u0131n \u00f6teki kullan\u0131m bi\u00e7imleri, ancak kar\u0131\u015f\u0131kl\u0131\u011fa yola\u00e7ar. Marks, yaln\u0131zca \u015fu ya da bu yolla hep din ile ba\u011f\u0131nt\u0131l\u0131 olan idealizmi de\u011fil, ayn\u0131 zamanda da\u00a0 zellikle g\u00fcn\u00fcm\u00fczde yayg\u0131n olan Hume ve Kant’\u0131n g\u00f6r\u00fc\u015flerini, bilinemezcili\u011fi, ele\u015ftiricili\u011fi ve olguculu\u011fun de\u011fi\u015fik bi\u00e7imlerini de kararl\u0131 bir bi\u00e7imde reddetti; bu felsefeyi, idealizme verilmi\u015f “gerici” bir \u00f6d\u00fcn ve en iyimser anlamda “materyalizmi a\u00e7\u0131ktan a\u00e7\u0131\u011fa geri \u00e7evirirken, gizlice, utanga\u00e7 bir bi\u00e7imde kabul etme”[9] olarak niteliyordu. Bu sorun ile ilgili olarak, yukarda belirtilmi\u015f bulunan Engels ve Marks’\u0131n yap\u0131tlar\u0131ndan ba\u015fka, Marks’\u0131n Engels’e 12 Aral\u0131k 1868’de yazd\u0131\u011f\u0131 mektuba bak\u0131n\u0131z. Bu mektupta Marks, do\u011fac\u0131 Thomas Huxley’in al\u0131\u015f\u0131lagelenden “daha materyalist” olan g\u00f6r\u00fc\u015f\u00fcne ve onun “ger\u00e7ekten g\u00f6zlemledi\u011fimiz ve d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fcz s\u00fcrece, materyalizmden uzakla\u015fmam\u0131z olanak d\u0131\u015f\u0131d\u0131r” s\u00f6zlerine de\u011finerek, Huxley’i bilinemezcili\u011fe ve h\u00fcmc\u00fcl\u00fc\u011fe “a\u00e7\u0131k kap\u0131” b\u0131rakt\u0131\u011f\u0131 i\u00e7in, k\u0131namaktad\u0131r. Marks’\u0131n \u00f6zg\u00fcrl\u00fck ve zorunluluk aras\u0131ndaki ili\u015fki \u00fczerindeki g\u00f6r\u00fc\u015f\u00fcn\u00fc belirtmek de \u00f6zel bir \u00f6nem ta\u015f\u0131r. “\u00d6zg\u00fcrl\u00fck, zorunlulu\u011fun kavranmas\u0131d\u0131r. ‘Zorunluluk, ancak kavran\u0131lmad\u0131\u011f\u0131 \u00f6l\u00e7\u00fcde k\u00f6rd\u00fcr’.” (Engels, Anti-D\u00fchring[10].) Bu, do\u011fadaki nesnel yasalar\u0131n kural\u0131n\u0131 ve zorunlulu\u011fun \u00f6zg\u00fcrl\u00fc\u011fe diyalektik d\u00f6n\u00fc\u015fmesini tan\u0131mak anlam\u0131na gelir (t\u0131pk\u0131 bilinmeyen, ama bilinebilenin “kendinde\u015fey”in “bizim i\u00e7in \u015fey”e, “\u015feylerin \u00f6z\u00fc”n\u00fcn “g\u00f6r\u00fcng\u00fc”ye d\u00f6n\u00fc\u015fmesi yolunda oldu\u011fu gibi). Marks ve Engels’e g\u00f6re, Feuerbach’\u0131nki dahil, “eski” materyalizmin (hele B\u00fcchner, Vogt ve Moleshcott’un “kaba” materyalizmi) \u015fu eksiklikleri vard\u0131:
1) bu materyalizmin “mekanik yan\u0131 a\u011f\u0131r basmakta” idi, kimya ve biyolojide sa\u011flanan en son geli\u015fmeleri hesaba katm\u0131yordu (bug\u00fcn, maddenin elektrik teorisini de katmak zorunlulu\u011fu vard\u0131r);
2) eski materyalizm ne tarihsel idi, ne de diyalektik (anti-diyalektik anlamda metafizikti), ve evrim anlay\u0131\u015f\u0131na sistematik ve genelle\u015fmi\u015f bir bi\u00e7imde ba\u011fl\u0131 de\u011fildi;
3) eski materyalizm, “insan \u00f6z\u00fc”n\u00fc, (somut olarak ve tarihsel olarak saptanm\u0131\u015f), “b\u00fct\u00fcn toplumsal ili\u015fkilerin kar\u0131\u015f\u0131m\u0131” olarak de\u011fil de, soyut olarak [sayfa 18] g\u00f6r\u00fcyor ve bu y\u00fczden d\u00fcnyay\u0131 yaln\u0131zca “yorumluyor”du, oysa bu bir “de\u011fi\u015ftirme” sorunuydu, yani “devrimci pratik eylem”in \u00f6nemini kavramam\u0131\u015ft\u0131.<\/p>\n

Diyalektik<\/strong><\/p>\n

Marks ve Engels, evrimin en kapsaml\u0131, en zengin ve en derin \u00f6\u011fretisini, kl\u00e2sik Alman felsefesinin s\u0131n\u0131rs\u0131z bir kazan\u0131m\u0131 olan Hegel diyalekti\u011finde buluyorlard\u0131. Geli\u015fim ilkesinin, evrim ilkesinin herhangi bir ba\u015fka form\u00fclasyonunun tek yanl\u0131 ve i\u00e7erik bak\u0131m\u0131ndan yetersiz oldu\u011funu, ve ancak do\u011fada ve toplumdaki evrimin (\u00e7o\u011fu kez s\u0131\u00e7ramalar, alt\u00fcst olu\u015flar ve devrimler yoluyla geli\u015fir) fiilen izledi\u011fi yolu sapt\u0131rd\u0131\u011f\u0131n\u0131 ve sakatlad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyorlard\u0131.
“Bilin\u00e7li diyalekti\u011fi, (hegelcilik de dahil idealizmin y\u0131k\u0131m\u0131ndan) kurtarma gere\u011fini kavrayan ve onu do\u011fan\u0131n materyalist anlay\u0131\u015f\u0131na uygulayan, hemen hemen yaln\u0131zca Marks ve ben olduk.”[11]
“Do\u011fa, diyalekti\u011fin deneme tezg\u00e2h\u0131d\u0131r, ve modern do\u011fabilimi onuruna, onun bu deneme tezg\u00e2h\u0131 i\u00e7in her g\u00fcn artan zengin [bunlar, radyumun, elektronun, elementlerin birbirine d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fcn vb. ke\u015ffinden \u00f6nce yaz\u0131lm\u0131\u015ft\u0131r] bir olgular hasad\u0131 sa\u011flayarak, b\u00f6ylece do\u011fada her \u015feyin, son tahlilde, metafizik olarak de\u011fil diyalektik olarak olup bitti\u011fini… kan\u0131tlad\u0131\u011f\u0131n\u0131 s\u00f6ylemeliyiz”.[12]
“B\u00fcy\u00fck temel d\u00fc\u015f\u00fcnce,” diye yaz\u0131yor Engels, “d\u00fcnyan\u0131n bir tamamlanm\u0131\u015f \u015feyler karma\u015fas\u0131 olarak de\u011fil de, g\u00f6r\u00fcn\u00fc\u015fte durulmu\u015f \u015feylerin, t\u0131pk\u0131 beynimizde zihinsel yans\u0131lar\u0131 olan kavramlar gibi, kesintisiz bir olu\u015f ve yokolu\u015f de\u011fi\u015fmesinden ge\u00e7tikleri, son olarak b\u00fct\u00fcn g\u00f6r\u00fcn\u00fc\u015fteki raslant\u0131lara ve ge\u00e7ici geriye d\u00f6n\u00fc\u015flere kar\u015f\u0131n, ilerleyici bir geli\u015fmenin eninde sonunda belirmeye ba\u015flad\u0131\u011f\u0131 bir s\u00fcre\u00e7ler karma\u015fas\u0131 olarak dikkate al\u0131nmas\u0131 gerekti\u011fi d\u00fc\u015f\u00fcncesi,… \u00f6zellikle Hegel’den beri g\u00fcnl\u00fck bilince \u00f6yle derinlemesine i\u015flemi\u015ftir ki, bu genel bi\u00e7imiyle art\u0131k hemen hemen hi\u00e7 bir itirazla kar\u015f\u0131la\u015fmaz. Ama onu s\u00f6zde kabul [sayfa 19] etmek ile pratikte, ayr\u0131nt\u0131l\u0131 olarak, ara\u015ft\u0131rmaya tabi tutulan her alanda uygulamak ayr\u0131 ayr\u0131 \u015feylerdir.”[13]
“Diyalektik felsefede, hi\u00e7 bir \u015fey, kesin, mutlak ve kutsal de\u011fildir. Diyalektik felsefe, her \u015feydeki ve her \u015feyin i\u00e7indeki ge\u00e7ici niteli\u011fi a\u00e7\u0131klar; kesintisiz varolu\u015f ve yokolu\u015f s\u00fcreci ve daha a\u015fa\u011f\u0131dan daha yukar\u0131ya do\u011fru sonsuz ak\u0131\u015f s\u00fcreci d\u0131\u015f\u0131nda hi\u00e7 bir \u015fey onun kar\u015f\u0131s\u0131nda duramaz. Ve diyalektik felsefenin kendisi de d\u00fc\u015f\u00fcnen beyindeki bu s\u00fcrecin salt yans\u0131mas\u0131ndan ba\u015fka bir \u015fey de\u011fildir.”[14]
B\u00f6ylece, Marks’a g\u00f6re, diyalektik, “d\u0131\u015f d\u00fcnya i\u00e7in oldu\u011fu kadar insan d\u00fc\u015f\u00fcncesi i\u00e7in de hareketin genel yasalar\u0131n\u0131n … bilimi”dir.[15]
Hegel felsefesinin bu devrimci yan\u0131, Marks taraf\u0131ndan benimsenip geli\u015ftirilmi\u015ftir. Diyalektik materyalizm “\u00f6b\u00fcr bilimler \u00fcst\u00fcnde yer alan bir felsefeye gereksinim duymaz”.[16] Eski felsefeden s\u00fcr\u00fcp gelen “d\u00fc\u015f\u00fcncenin bilimi ve onun yasalar\u0131\u00a0 formel mant\u0131k ve diyalektik”tir.[17] Marks taraf\u0131ndan anla\u015f\u0131ld\u0131\u011f\u0131 bi\u00e7imiyle ve ayn\u0131 zamanda da Hegel’e de uygun olarak diyalektik, \u015fimdi bilgi teorisi ya da bilgibilim diye adland\u0131r\u0131lan ve gene, bilginin k\u00f6kenini ve geli\u015fimini bilgi-olmayandan bilgiye ge\u00e7i\u015fi inceleyip genelle\u015ftirerek, konusuna tarihsel olarak da bakar.
\u00c7a\u011f\u0131m\u0131zda, geli\u015fme, evrim d\u00fc\u015f\u00fcncesi, hemen hemen t\u00fcm\u00fcyle toplumsal bilince girmi\u015ftir, ama Hegel felsefesinden ba\u015fka yollarla. Bununla birlikte, Marks ve Engels’in Hegel felsefesine dayanarak form\u00fcle etmi\u015f olduklar\u0131 bu d\u00fc\u015f\u00fcnce, bug\u00fcnk\u00fc evrim d\u00fc\u015f\u00fcncesinden i\u00e7eri\u011fi y\u00f6n\u00fcnden \u00e7ok daha kapsaml\u0131 ve \u00e7ok daha zengindir. Zaten ge\u00e7mi\u015f olan a\u015famalar\u0131 \u00e2deta yineleyen, ama onlar\u0131 farkl\u0131 bir yoldan daha y\u00fcksek bir temel \u00fczerinde yineleyen (“yads\u0131man\u0131n yads\u0131nmas\u0131”) bir geli\u015fme, d\u00fcz bir \u00e7izgi boyunca de\u011fil de deyim yerindeyse sarmal bir yolda olan bir geli\u015fme; s\u0131\u00e7ramalarla, alt\u00fcst olu\u015flarla, devrimlerle olan bir geli\u015fme: “s\u00fcreklili\u011fin kesilmesi”; niceli\u011fin niteli\u011fe [sayfa 20] d\u00f6n\u00fc\u015fmesi; belirli bir cisim \u00fczerinde, ya da belirli bir olay i\u00e7inde, ya da belirli bir toplum i\u00e7inde etkileyen \u00e7e\u015fitli e\u011filim ve kuvvetlerin \u00e7eli\u015fkili ve \u00e7at\u0131\u015fmas\u0131n\u0131n do\u011furdu\u011fu, geli\u015fmeye do\u011fru i\u00e7 itilimler; herhangi bir g\u00f6r\u00fcng\u00fcn\u00fcn b\u00fct\u00fcn y\u00f6nleri (tarih s\u00fcrekli olarak yeni y\u00f6nler \u00e7\u0131kar\u0131r ortaya) aras\u0131nda kar\u015f\u0131l\u0131kl\u0131 ba\u011f\u0131ml\u0131l\u0131k ve en yak\u0131n ve \u00e7\u00f6z\u00fclmez ba\u011f, belirli yasalar izleyen, hareketin d\u00fczg\u00fcn ve evrensel s\u00fcrecini sa\u011flayan bir ba\u011f\u00a0 bunlar, geli\u015fme \u00f6\u011fretisi olarak, geleneksel olandan daha zengin olan diyalekti\u011fin baz\u0131 \u00f6zellikleridir. (Marks’\u0131n Engels’e 8 Ocak 1868 tarihinde yazd\u0131\u011f\u0131 ve materyalist diyalektikle kar\u0131\u015ft\u0131r\u0131lmas\u0131 \u00e7ok sa\u00e7ma olan, Stein’\u0131n “aptalca \u00fc\u00e7lemi” ile alay eden mektubuna bak\u0131n\u0131z.)<\/p>\n

Materyalist Tarih Kavram\u0131<\/strong><\/p>\n

Eski materyalizmin tutars\u0131zl\u0131\u011f\u0131, eksikli\u011fi ve tek-yanl\u0131l\u0131\u011f\u0131n\u0131n anla\u015f\u0131lmas\u0131 “toplum bilimini … materyalist temel ile uyum haline getirmek ve bu temele dayanarak onlar\u0131 yeniden kurmak”[18] gereklili\u011fine Marks’\u0131 inand\u0131rd\u0131. Materyalizm, genel olarak, bilinci, varl\u0131\u011f\u0131n bir sonucu, tersi de\u011fil, olarak a\u00e7\u0131klad\u0131\u011f\u0131na g\u00f6re, \u00f6yleyse, insanl\u0131\u011f\u0131n toplumsal ya\u015fam\u0131na uyguland\u0131\u011f\u0131nda materyalizm, toplumsal bilinci de toplumsal varl\u0131\u011f\u0131n sonucu olarak a\u00e7\u0131klamas\u0131 gerekir. “Teknoloji” diye yazar Marks (Kapital, Birinci Cilt[19]) “insan\u0131n do\u011fay\u0131 ele al\u0131\u015f bi\u00e7imini, ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcrmek i\u00e7in ba\u015fvurdu\u011fu \u00fcretim s\u00fcrecini a\u00e7\u0131klayarak, toplumsal ili\u015fkilerinin olu\u015fum bi\u00e7imini ve bu ili\u015fkilerden do\u011fan kavramlar\u0131 ve d\u00fc\u015f\u00fcnce bi\u00e7imlerini ortaya koyar.” Ekonomi Politi\u011fin Ele\u015ftirisine Katk\u0131’n\u0131n “\u00d6ns\u00f6z”\u00fcnde, Marks, insan toplumuna ve tarihine uygulanan materyalizmin temel ilkelerinin tam bir form\u00fclasyonunu a\u015fa\u011f\u0131daki s\u00f6zlerle vermektedir:
“Varl\u0131klar\u0131n\u0131n toplumsal \u00fcretiminde, insanlar, aralar\u0131nda zorunlu, kendi iradelerine ba\u011fl\u0131 olmayan belirli ili\u015fkiler kurarlar; bu \u00fcretim ili\u015fkileri onlar\u0131n maddi \u00fcretici g\u00fc\u00e7lerinin belirli bir [sayfa 21] geli\u015fme derecesine tekab\u00fcl eder. Bu \u00fcretim ili\u015fkilerinin t\u00fcm\u00fc, toplumun iktisadi yap\u0131s\u0131n\u0131, belirli toplumsal bilin\u00e7 bi\u00e7imlerine tekab\u00fcl eden bir hukuki ve siyasal \u00fcstyap\u0131n\u0131n \u00fczerinde y\u00fckseldi\u011fi somut temeli olu\u015fturur. Maddi ya\u015fam\u0131n \u00fcretim tarz\u0131, genel olarak toplumsal, siyasal ve entellekt\u00fcel ya\u015fam s\u00fcrecini ko\u015fulland\u0131r\u0131r. \u0130nsanlar\u0131n varl\u0131\u011f\u0131n\u0131 belirleyen \u015fey, bilin\u00e7leri de\u011fildir; tam tersine, onlar\u0131n bilincini belirleyen, toplumsal varl\u0131klar\u0131d\u0131r. Geli\u015fmelerinin belli bir a\u015famas\u0131nda, toplumun maddi \u00fcretici g\u00fc\u00e7leri, o zamana kadar i\u00e7inde hareket ettikleri mevcut \u00fcretim ili\u015fkilerine ya da, bunlar\u0131n hukuki ifadesinden ba\u015fka bir \u015fey olmayan, m\u00fclkiyet ili\u015fkilerine ters d\u00fc\u015ferler. \u00dcretici g\u00fc\u00e7lerin geli\u015fmesinin bi\u00e7imleri olan bu ili\u015fkiler, onlar\u0131n engelleri haline gelirler. O zaman bir toplumsal devrim \u00e7a\u011f\u0131 ba\u015flar. \u0130ktisadi temeldeki de\u011fi\u015fme, kocaman \u00fcstyap\u0131y\u0131, b\u00fcy\u00fck ya da az bir h\u0131zla alt\u00fcst eder. Bu gibi alt\u00fcst olu\u015flar\u0131n incelenmesinde, daima, iktisadi \u00fcretim ko\u015fullar\u0131n\u0131n maddi alt\u00fcst olu\u015fu ile\u00a0 i, bu, bilimsel bak\u0131mdan kesin olarak saptanabilir hukuksal, siyasal, dinsel, artistik ya da felsefi bi\u00e7imleri, k\u0131saca, insanlar\u0131n bu \u00e7at\u0131\u015fman\u0131n bilincine vard\u0131klar\u0131 ve onu sonuna kadar g\u00f6t\u00fcrd\u00fckleri ideolojik bi\u00e7imleri ay\u0131rdetmek gerekir. Nas\u0131l ki, bir kimse hakk\u0131nda, kendisi i\u00e7in ta\u015f\u0131d\u0131\u011f\u0131 fikre dayan\u0131larak bir h\u00fck\u00fcm verilmezse, b\u00f6yle bir alt\u00fcst olu\u015f d\u00f6nemi hakk\u0131nda da, bu d\u00f6nemin kendi kendini de\u011ferlendirmesi g\u00f6z\u00f6n\u00fcnde tutularak, bir h\u00fckme var\u0131lamaz; tam tersine, bu de\u011ferlendirmeleri maddi ya\u015fam\u0131n \u00e7eli\u015fkileriyle, toplumsal \u00fcretici g\u00fc\u00e7ler ile \u00fcretim ili\u015fkileri aras\u0131ndaki \u00e7at\u0131\u015fmayla a\u00e7\u0131klamak gerekir. … Geni\u015f \u00e7izgileriyle, asya \u00fcretim tarz\u0131, antik\u00e7a\u011f, feodal ve modern burjuva \u00fcretim tarzlar\u0131, toplumsal ekonomik bi\u00e7imlenmenin ileriye do\u011fru geli\u015fen \u00e7a\u011flar\u0131 olarak nitelendirilebilirler.”[20] (Marks’\u0131n, Engels’e yazd\u0131\u011f\u0131 7 Temmuz 1866 tarihini ta\u015f\u0131yan bir mektubundaki \u015fu k\u0131sa form\u00fclasyona bak\u0131n\u0131z: “Eme\u011fin (i\u015fin, \u00e7al\u0131\u015fman\u0131n) \u00f6rg\u00fctlenmesinin, \u00fcretim ara\u00e7lar\u0131yla belirlendi\u011fine ili\u015fkin kuram\u0131n\u0131z.”)
Tarihin materyalist anlay\u0131\u015f\u0131n\u0131n ke\u015ffi, ya da daha do\u011frusu, materyalizmin uyumlu bir bi\u00e7imde, toplumsal g\u00f6r\u00fcng\u00fcler [sayfa 22] alan\u0131na kadar geni\u015fletilmesi ve bu alanda s\u00fcrd\u00fcr\u00fclmesi, daha \u00f6nceki tarih teorilerinde bulunan iki ana kusuru giderdi. Birinci olarak, bu teoriler, olsa olsa, insano\u011flunun tarihsel eylemleri i\u00e7inde yaln\u0131zca ideolojik nedenleri, bu nedenlerin k\u00f6kenlerini ara\u015ft\u0131rmadan ya da toplumsal ili\u015fkiler sisteminin geli\u015fimine h\u00fckmeden nesnel yasalar\u0131 soru\u015fturmadan ya da bu ili\u015fkilerin maddi \u00fcretimin ula\u015ft\u0131\u011f\u0131 geli\u015fim d\u00fczeyi i\u00e7indeki k\u00f6klerini g\u00f6rmeden inceler; ikincisi, tarihsel materyalizm, ilk kez y\u0131\u011f\u0131nlar\u0131n toplumsal ya\u015fam ko\u015fullar\u0131n\u0131 ve bu ko\u015fullardaki de\u011fi\u015fmeleri, bilimsel do\u011frulukla inceleme olana\u011f\u0131n\u0131 sa\u011flarken, daha \u00f6nceki teoriler, halk y\u0131\u011f\u0131nlar\u0131n\u0131n eylemlerini kucaklamam\u0131\u015ft\u0131. Marksizm-\u00f6ncesi “toplumbilim” ve tarih yazarl\u0131\u011f\u0131 olsa olsa geli\u015fig\u00fczel toparlanm\u0131\u015f bir kaba ger\u00e7ekler y\u0131\u011f\u0131n\u0131n\u0131 ve tarih s\u00fcrecinin tek tek y\u00f6nlerinin bir a\u00e7\u0131klamas\u0131n\u0131 getirmi\u015fti. Kar\u015f\u0131 e\u011filimlerin t\u00fcm\u00fcn\u00fc inceleyerek, onlar\u0131 toplumun \u00e7e\u015fitli s\u0131n\u0131flar\u0131n\u0131n a\u00e7\u0131kl\u0131kla ifade edilebilen \u00fcretim ve ya\u015fam ko\u015fullar\u0131na indirgeyerek, \u00f6zel bir “egemen” fikrin ya da onun yorumlanmas\u0131n\u0131n se\u00e7imindeki \u00f6znellik ve keyfili\u011fi ay\u0131klayarak ve ayr\u0131m yap\u0131lmaks\u0131z\u0131n, b\u00fct\u00fcn fikirlerin ve b\u00fct\u00fcn \u00e7e\u015fitli e\u011filimlerin maddi \u00fcretim g\u00fc\u00e7leri ko\u015fulundan \u00e7\u0131kt\u0131\u011f\u0131n\u0131 a\u00e7\u0131klayarak, marksizm, toplumsal ekonomik sistemlerin, do\u011fu\u015f, geli\u015fim ve d\u00fc\u015f\u00fc\u015f s\u00fcrecinin ayr\u0131nt\u0131l\u0131 ve kapsaml\u0131 inceleme yolunu g\u00f6stermi\u015ftir. Halk kendi tarihini yapar, ama halk\u0131n, halk y\u0131\u011f\u0131nlar\u0131n\u0131n g\u00fcd\u00fclerini belirleyen, yani \u00e7at\u0131\u015fan fikir ve u\u011fra\u015flar\u0131n \u00e7arp\u0131\u015fmas\u0131na yol a\u00e7an nedir? \u0130nsan toplumlar\u0131n\u0131n y\u0131\u011f\u0131nlar\u0131 i\u00e7indeki bu \u00e7arp\u0131\u015fmalar\u0131n vard\u0131\u011f\u0131 sonu\u00e7 nedir? \u0130nsan\u0131n b\u00fct\u00fcn tarihsel faaliyetlerinin temelini olu\u015fturan maddi ya\u015fam\u0131n \u00fcretiminin nesnel ko\u015fullar\u0131 nelerdir? Bu ko\u015fullar\u0131n geli\u015fme yasas\u0131 nedir? Marks, bunlar\u0131n hepsine dikkatleri \u00e7ekti ve b\u00fct\u00fcn geni\u015f \u00e7e\u015fitlili\u011fi ve \u00e7eli\u015fkilili\u011fine kar\u015f\u0131n, belirli yasalarla y\u00f6netilen tek bir s\u00fcre\u00e7 olarak, tarihin bilimsel incelemesinin yolunu g\u00f6sterdi.<\/p>\n

S\u0131n\u0131f Sava\u015f\u0131m\u0131<\/strong><\/p>\n

Belli bir toplumda, toplumun baz\u0131 \u00fcyelerinin u\u011fra\u015f\u0131n\u0131n, \u00f6tekilerin u\u011fra\u015f\u0131 ile \u00e7at\u0131\u015ft\u0131\u011f\u0131, toplumsal ya\u015fant\u0131n\u0131n \u00e7eli\u015fkilerle [sayfa 23] dolu oldu\u011fu ve tarihin, uluslar ve toplumlar\u0131n kendi i\u00e7erisinde oldu\u011fu kadar, uluslarla toplumlar\u0131n aras\u0131nda da bir sava\u015f\u0131m\u0131 ve, gene bu yan\u0131nda, birbiri ard\u0131ndan gelen devrim ve gericilik, bar\u0131\u015f ve sava\u015f, durgunluk ve h\u0131zl\u0131 ilerleme ya da d\u00fc\u015f\u00fc\u015f d\u00f6nemlerini ortaya koydu\u011fu herkes\u00e7e bilinmektedir. Marksizm, g\u00f6r\u00fcn\u00fc\u015fteki bu labirent ve kaosu y\u00f6neten yasalar\u0131n bulunmas\u0131 i\u00e7in bir k\u0131lavuz, yani s\u0131n\u0131f sava\u015f\u0131m\u0131n\u0131n teorisini sa\u011flam\u0131\u015ft\u0131r. Belli bir toplumun ya da toplumlar grubunun b\u00fct\u00fcn \u00fcyelerinin u\u011fra\u015f\u0131lar\u0131 toplam\u0131n\u0131n incelenmesiyledir ki, bu u\u011fra\u015f\u0131lar\u0131n sonucunun bilimsel bir a\u00e7\u0131klamas\u0131na ula\u015f\u0131labilir. \u015eu halde \u00e7at\u0131\u015fma halindeki u\u011fra\u015f\u0131lar, her toplumun b\u00f6l\u00fcnm\u00fc\u015f oldu\u011fu s\u0131n\u0131flar\u0131n ya\u015fam bi\u00e7imi ve konumlar\u0131ndaki farkl\u0131l\u0131klar\u0131ndan gelmektedir.
“Bug\u00fcne dek varolan b\u00fct\u00fcn toplumlar\u0131n tarihi”, diye yaz\u0131yordu Marks, Kom\u00fcnist Manifesto’da (Engels, daha sonra ilkel toplulu\u011fun tarihi d\u0131\u015f\u0131nda, diye eklemi\u015ftir) “s\u0131n\u0131f sava\u015f\u0131mlar\u0131 tarihidir.” “\u00d6zg\u00fcr insan ve k\u00f6le, patrisiyen ve pleb, efendi ve serf, lonca ustas\u0131 ve kalfa, tek s\u00f6zc\u00fckle, ezen ve ezilen, biri \u00f6tekine s\u00fcrekli bir kar\u015f\u0131-olu\u015f i\u00e7indeydi, kimi zaman gizli, kimi zaman a\u00e7\u0131k bir kavga, her defas\u0131nda, ya bir devrimle toplumun geni\u015f \u00f6l\u00e7\u00fcde yeniden kurulmas\u0131yla ya da kat\u0131lan s\u0131n\u0131flar\u0131n ortak yokolu\u015fu ile sonu\u00e7lanan bitmez t\u00fckenmez bir kavga s\u00fcrd\u00fcr\u00fcyorlard\u0131. … Feodal toplumun y\u0131k\u0131nt\u0131lar\u0131ndan ye\u015feren, modern burjuva toplum da, s\u0131n\u0131f d\u00fc\u015fmanl\u0131klar\u0131n\u0131 giderememi\u015ftir. Eskilerin yerine, yeni s\u0131n\u0131flar, yeni bask\u0131 ko\u015fullar\u0131, yeni sava\u015f\u0131m bi\u00e7imleri koyabilmi\u015ftir ancak. \u00c7a\u011f\u0131m\u0131z, burjuvazinin \u00e7a\u011f\u0131, gene de, \u015fu farkl\u0131 \u00f6zelli\u011fe sahiptir: s\u0131n\u0131f d\u00fc\u015fmanl\u0131klar\u0131n\u0131 yal\u0131nla\u015ft\u0131rm\u0131\u015ft\u0131r. Toplum, bir b\u00fct\u00fcn olarak giderek daha fazla, iki b\u00fcy\u00fck d\u00fc\u015fman kampa, birbirleriyle do\u011frudan y\u00fczy\u00fcze gelen iki b\u00fcy\u00fck s\u0131n\u0131fa b\u00f6l\u00fcnmektedir. Burjuvazi ve proletarya.”
B\u00fcy\u00fck Frans\u0131z Devriminden beri, Avrupa tarihi, bir dizi \u00fclkede, olaylar\u0131n alt\u0131nda yatan ger\u00e7ek \u015feyin ne oldu\u011funu etkili bir bi\u00e7imde a\u00e7\u0131\u011fa \u00e7\u0131karm\u0131\u015ft\u0131r.\u00a0 S\u0131n\u0131f sava\u015f\u0131mlar\u0131. Fransa’da Restorasyon[8*] d\u00f6nemi, daha o zamandan olup bitenleri toparlarken s\u0131n\u0131f sava\u015f\u0131m\u0131n\u0131n b\u00fct\u00fcn Frans\u0131z tarihinin anahtar\u0131 oldu\u011funu kabul etmek zorunda kalan bir k\u0131s\u0131m tarih\u00e7iler (Thierry, Guizot, Mignet, Thiers) yaratm\u0131\u015ft\u0131r. Modern d\u00f6nem\u00a0 urjuvazinin eksiksiz zafer [sayfa 24] d\u00f6nemi, temsili kurumlar, (genel olmasa bile) yayg\u0131n oy hakk\u0131, y\u0131\u011f\u0131nlar i\u00e7inde geni\u015f \u00f6l\u00e7\u00fcde dola\u015fan ucuz g\u00fcnl\u00fck bas\u0131n vb. d\u00f6nemi, i\u015f\u00e7ilerin, giderek geli\u015fen ve g\u00fc\u00e7l\u00fc sendikalar\u0131 ve i\u015fveren sendikalar\u0131 vb. d\u00f6nemi s\u0131n\u0131f sava\u015f\u0131m\u0131n\u0131n olaylar\u0131n itici g\u00fcc\u00fc oldu\u011funu (kimi zaman pek tek-yanl\u0131, “bar\u0131\u015f\u00e7\u0131l”, ve “anayasac\u0131l” bi\u00e7imde olmas\u0131na kar\u015f\u0131n), daha bir \u00e7arp\u0131c\u0131l\u0131kla g\u00f6stermektedir. Marks’\u0131n Kom\u00fcnist Manifesto’sundan al\u0131nan a\u015fa\u011f\u0131daki b\u00f6l\u00fcm, Marks’\u0131n, modern toplumdaki her s\u0131n\u0131f\u0131n konumunun nesnel bir tahlili a\u00e7\u0131s\u0131ndan, her s\u0131n\u0131f\u0131n geli\u015fim ko\u015fullar\u0131n\u0131n bir tahlili ile ilgili olarak, toplumsal bilimden ne istedi\u011fini, bize g\u00f6sterecektir:
“Bug\u00fcn burjuvazi ile kar\u015f\u0131 kar\u015f\u0131ya bulunan b\u00fct\u00fcn s\u0131n\u0131flar i\u00e7inde, bir tek proletarya ger\u00e7ekten devrimci bir s\u0131n\u0131ft\u0131r. \u00d6teki s\u0131n\u0131flar, modem sanayi kar\u015f\u0131s\u0131nda \u00e7\u00fcr\u00fcmekte ve sonunda yokolmaktad\u0131r; proletarya onun \u00f6zel ve temel \u00fcr\u00fcn\u00fcd\u00fcr. A\u015fa\u011f\u0131 orta s\u0131n\u0131f, k\u00fc\u00e7\u00fck imal\u00e2t\u00e7\u0131, d\u00fckk\u00e2nc\u0131, zanaat\u00e7\u0131, k\u00f6yl\u00fc, bunlar\u0131n t\u00fcm\u00fc, orta s\u0131n\u0131f\u0131n par\u00e7alar\u0131 olarak varl\u0131klar\u0131n\u0131 yokolmaktan kurtarmak i\u00e7in burjuvaziye kar\u015f\u0131 d\u00f6v\u00fc\u015fmektedir. Bu nedenle, bunlar devrimci de\u011fil tutucudur. \u00dcstelik tarihin tekerle\u011fini geriye d\u00f6nd\u00fcrmeye \u00e7abalad\u0131klar\u0131 i\u00e7in, gericidirler de. Eskaza devrimci olsalar da bu onlar\u0131n yakla\u015fmakta olan proleterle\u015fmelerinden \u00f6t\u00fcr\u00fcd\u00fcr; b\u00f6ylece, bunlar mevcut \u00e7\u0131karlar\u0131n\u0131 de\u011fil, gelecekteki \u00e7\u0131karlar\u0131n\u0131 savunurlar; bunlar proletaryan\u0131n g\u00f6r\u00fc\u015f a\u00e7\u0131s\u0131n\u0131 benimsemek i\u00e7in kendi g\u00f6r\u00fc\u015flerini terkederler.”
Bir\u00e7ok tarihsel yap\u0131tlar\u0131nda (Bibliyografya’ya bak\u0131n\u0131z), Marks, materyalist tarih yazarl\u0131\u011f\u0131n\u0131n, ni\u00e7in ve nas\u0131l “her s\u0131n\u0131f sava\u015f\u0131m\u0131n\u0131n politik bir sava\u015f\u0131m oldu\u011fu”nu[21] a\u00e7\u0131k bir bi\u00e7imde g\u00f6stererek, ayr\u0131 ayr\u0131 her s\u0131n\u0131f\u0131n, ve kimi zaman da, bir s\u0131n\u0131f i\u00e7erisindeki \u00e7e\u015fitli grup ve tabakalar\u0131n konumlar\u0131n\u0131n tahlilinin parlak ve derin \u00f6rneklerini vermi\u015ftir. Yukar\u0131ya aktar\u0131lan b\u00f6l\u00fcm, tarihsel geli\u015fim bile\u015fkesini belirlemek amac\u0131yla Marks’\u0131n nas\u0131l karma\u015f\u0131k bir toplumsal ili\u015fkiler a\u011f\u0131n\u0131 ve bir s\u0131n\u0131f\u0131n bir ba\u015fka s\u0131n\u0131fa, ge\u00e7mi\u015ften gelece\u011fe ge\u00e7i\u015f a\u015famalar\u0131n\u0131 tahlil etmi\u015f oldu\u011funun \u00f6rne\u011fidir. [sayfa 25]
Marks’\u0131n ekonomik \u00f6\u011fretisi, teorisinin en derin, en kapsaml\u0131 ve en ayr\u0131nt\u0131l\u0131 do\u011frulamas\u0131 ve uygulamas\u0131d\u0131r.<\/p>\n

MARKS’IN EKONOM\u0130K \u00d6\u011eRET\u0130S\u0130<\/strong><\/p>\n

“Bu yap\u0131t\u0131n nihai amac\u0131, diyor Marks Kapital’in \u00f6ns\u00f6z\u00fcnde, modern toplumun”, yani kapitalist, bujuva toplumun, “ekonomik i\u015fleyi\u015f yasas\u0131n\u0131 a\u00e7\u0131klamakt\u0131r”. Tarihsel olarak belirlenmi\u015f, belli bir toplumdaki \u00fcretim ili\u015fkilerinin, bunlar\u0131n ba\u015flang\u0131c\u0131, geli\u015fimi ve \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fcn bir incelenmesi\u00a0 Marks’\u0131n ekonomik \u00f6\u011fretisinin i\u00e7eri\u011fi i\u015fte budur. Kapitalist toplumda meta \u00fcretimi egemendir, ve o y\u00fczden de Marks, meta\u0131n bir tahlili ile ba\u015flar.<\/p>\n

De\u011fer<\/strong><\/p>\n

Meta ilk\u00f6nce, insan\u0131n gereksinimini kar\u015f\u0131layan bir nesnedir; ikincisi, bir ba\u015fka \u015feyle de\u011fi\u015filebilen bir nesnedir. Bir nesnenin yararl\u0131l\u0131\u011f\u0131 onu bir kullan\u0131m-de\u011feri yapar. De\u011fi\u015fim-de\u011feri (ya da k\u0131saca, de\u011fer), her \u015feyden \u00f6nce, belirli bir miktardaki kullan\u0131m-de\u011ferinin bir t\u00fcr\u00fcn\u00fcn, belirli bir miktardaki kullan\u0131m-de\u011ferinin bir ba\u015fka t\u00fcr\u00fc ile de\u011fi\u015filebilme oran\u0131, ba\u011f\u0131nt\u0131s\u0131d\u0131r. G\u00fcnl\u00fck deneyim bize g\u00f6steriyor ki, b\u00f6ylesine milyonlarca de\u011fi\u015fim, her t\u00fcrl\u00fc kullan\u0131m-de\u011ferini, hatta en farkl\u0131 ve birbirleriyle kar\u015f\u0131la\u015ft\u0131r\u0131lamaz olanlar\u0131 bile, durmadan birbirine e\u015fitlemektedir. \u00d6yleyse, bu farkl\u0131 nesnelerin, belirli bir toplumsal ili\u015fkiler sistemi i\u00e7inde, s\u00fcrekli olarak birbirine e\u015fitlenen nesneler aras\u0131nda ortak olan nedir? Bunlar\u0131n ortak \u00f6zelli\u011fi, onlar\u0131n emek \u00fcr\u00fcnleri olmalar\u0131d\u0131r. \u00dcr\u00fcnlerin de\u011fi\u015fiminde, insanlar en farkl\u0131 t\u00fcrden eme\u011fi e\u015fitlemektedirler. Meta\u0131n \u00fcretimi, i\u00e7inde tek tek \u00fcreticilerin farkl\u0131 \u00fcr\u00fcnleri \u00fcrettikleri (eme\u011fin toplumsal b\u00f6l\u00fcn\u00fcm\u00fc) ve de\u011fi\u015fim s\u00fcreci i\u00e7inde, b\u00fct\u00fcn bu \u00fcr\u00fcnlerin, birbirine e\u015fitlendi\u011fi, bir toplumsal ili\u015fkiler sistemidir. Sonu\u00e7 olarak b\u00fct\u00fcn bu metalarda ortak olan \u015fey, \u00fcretimin belirli bir kolunun somut eme\u011fi de\u011fil, eme\u011fin belli bir t\u00fcr\u00fc de\u011fil, soyut insan eme\u011fidir\u00a0 genel olarak insan eme\u011fidir. B\u00fct\u00fcn metalar\u0131n toplam de\u011feri ile ifade edilen belli bir toplumun emek-g\u00fcc\u00fc, bir ve [sayfa 26] ayn\u0131 insan emek-g\u00fcc\u00fcd\u00fcr. Milyonlarca ve milyonlarca de\u011fi\u015fim i\u015flemi bunu tan\u0131tlamaktad\u0131r. Bunun sonucu olarak, her ayr\u0131 meta yaln\u0131zca toplumsal olarak gerekli emek zaman\u0131n\u0131n belirli bir b\u00f6l\u00fcm\u00fcn\u00fc temsil eder. De\u011ferin b\u00fcy\u00fckl\u00fc\u011f\u00fc, toplumsal olarak gerekli-eme\u011fin miktar\u0131 ile, ya da belli bir meta\u0131n, belli bir kullan\u0131m de\u011ferinin, \u00fcretimi i\u00e7in toplumsal olarak gerekli-emek zaman\u0131 ile belirlenir.
“Farkl\u0131 \u00fcr\u00fcnlerimizi de\u011fi\u015fim i\u00e7inde e\u015fitledi\u011fimiz zaman, bu davran\u0131\u015f\u0131m\u0131zla, biz, ayn\u0131 zamanda, bunlara harcanan farkl\u0131 t\u00fcrden emekleri de insan eme\u011fi olarak e\u015fitlemi\u015f oluruz. Bunun fark\u0131nda olmay\u0131z, ama gene de bunu yapar\u0131z”[22]
Eski iktisat\u00e7\u0131lardan birinin s\u00f6yledi\u011fi gibi, de\u011fer iki ki\u015fi aras\u0131ndaki bir ili\u015fkidir; yaln\u0131zca \u015funu da eklemeliydi: maddi bir \u00f6rt\u00fcn\u00fcn alt\u0131na gizlenmi\u015f bir ili\u015fki. Biz de\u011ferin ne oldu\u011funu, ancak ona \u00f6zel bir tarihsel toplum tipi i\u00e7indeki \u00fcretimin toplumsal ili\u015fkiler sistemi a\u00e7\u0131s\u0131ndan, \u00fcstelik de, de\u011fi\u015fimin y\u0131\u011f\u0131nsal g\u00f6r\u00fcnt\u00fcs\u00fc, kendini binlerce ve binlerce kez yineleyen bir g\u00f6r\u00fcng\u00fc i\u00e7inde ortaya \u00e7\u0131kan ili\u015fkiler a\u00e7\u0131s\u0131ndan bakt\u0131\u011f\u0131m\u0131zda, anlayabiliriz. “De\u011ferler olarak b\u00fct\u00fcn metalar, yaln\u0131zca kristalle\u015fmi\u015f emek-zaman\u0131n\u0131n belirli kitleleridir.”[23] Metalara kat\u0131lan eme\u011fin iki yanl\u0131 niteli\u011finin ayr\u0131nt\u0131l\u0131 bir tahlilini yapt\u0131ktan sonra, Marks, de\u011ferin bi\u00e7imi ve paray\u0131 tahlil ederek devam ediyor. Burada, Marks’\u0131n as\u0131l amac\u0131 de\u011ferin para bi\u00e7iminin k\u00f6kenini ara\u015ft\u0131rmak, tek tek ve rastlansal de\u011fi\u015fim karakterlerinden ba\u015flayarak (belli bir miktardaki meta\u0131n, belli miktardaki bir ba\u015fka meta ile de\u011fi\u015fildi\u011fi “de\u011ferin basit ve rasgele bi\u00e7imi”) bir\u00e7ok farkl\u0131 meta\u0131n bir ve ayn\u0131 \u00f6zel bir meta ile de\u011fi\u015fildi\u011fi, de\u011ferin evrensel bi\u00e7ime ge\u00e7erek, alt\u0131n, bu \u00f6zel meta, evrensel e\u015fde\u011fer oldu\u011fu zaman, de\u011ferin para bi\u00e7imine vararak, de\u011fi\u015fimin geli\u015fmesindeki tarihsel s\u00fcreci incelemektir. De\u011fi\u015fimin ve meta \u00fcretiminin geli\u015fiminin en y\u00fcksek \u00fcr\u00fcn\u00fc olarak para, b\u00fct\u00fcn bireysel eme\u011fin toplumsal niteli\u011fini, pazarla birle\u015fmi\u015f tek tek \u00fcreticiler aras\u0131ndaki toplumsal ba\u011f\u0131 maskeler, gizler. Marks, paran\u0131n \u00e7e\u015fitli i\u015flevlerini \u00e7ok b\u00fcy\u00fck bir ayr\u0131nt\u0131 ile [sayfa 27] tahlil etmektedir; soyut ve zaman zaman salt t\u00fcmden gelen bir sergileme tarz\u0131 gibi g\u00f6r\u00fcnen \u015feyin, ger\u00e7ekte, de\u011fi\u015fimin ve meta \u00fcretiminin geli\u015fiminin tarihine ili\u015fkin, \u00e7ok b\u00fcy\u00fck bir olgusal malzeme y\u0131\u011f\u0131n\u0131n\u0131 ele ald\u0131\u011f\u0131n\u0131, buraya \u00f6zel olarak kaydetmek (genel olarak Kapital’in ilk b\u00f6l\u00fcmlerinde oldu\u011fu gibi) \u00f6nemlidir.
“Paray\u0131 ele alsak, varl\u0131\u011f\u0131, meta de\u011fi\u015fiminde belirli bir a\u015famaya i\u015faret eder. Paran\u0131n kendine \u00f6zg\u00fc i\u015flevleri, ister metalar\u0131n e\u015fde\u011feri olsun ister dola\u015f\u0131m ya da \u00f6deme arac\u0131 olsun, ister istif ya da evrensel para olsun, bir i\u015flevin \u00f6tekine oranla b\u00fcy\u00fckl\u00fc\u011f\u00fc ve nispi \u00f6nceli\u011fine g\u00f6re, toplumsal \u00fcretim s\u00fcrecinin \u00e7ok \u00e7e\u015fitli a\u015famalar\u0131na i\u015faret ederler.” (Kapital, Birinci Cilt.)[24]<\/p>\n

Art\u0131-De\u011fer<\/strong><\/p>\n

Meta \u00fcretiminin geli\u015fimi i\u00e7indeki belli bir a\u015famada para, sermayeye d\u00f6n\u00fc\u015f\u00fcr. Meta dola\u015f\u0131m form\u00fcl\u00fc M\u00a0\u00a0 (meta-para-meta) idi, yani bir meta\u0131n sat\u0131n al\u0131nmas\u0131 amac\u0131yla bir ba\u015fkas\u0131n\u0131n sat\u0131lmas\u0131. Sermayenin genel form\u00fcl\u00fc, tersine, P\u00a0 ‘dir, yani (bir k\u00e2rla) satma amac\u0131yla, sat\u0131nalma. Dola\u015f\u0131ma konan paran\u0131n ilk de\u011ferindeki art\u0131\u015f\u0131na Marks, art\u0131-de\u011fer demektedir. Kapitalist dola\u015f\u0131m i\u00e7indeki paran\u0131n, bu “b\u00fcy\u00fcme” olgusu, bilinen bir \u015feydir. Ger\u00e7ekten de paran\u0131n \u00f6zel ve tarihsel olarak belirlenmi\u015f bir toplumsal \u00fcretim ili\u015fkisi olarak sermaye’ye d\u00f6n\u00fc\u015fmesini sa\u011flayan, bu “b\u00fcy\u00fcme”dir. Meta dola\u015f\u0131m\u0131, yaln\u0131zca e\u015fde\u011ferlerin de\u011fi\u015fimi oldu\u011fu i\u00e7in, art\u0131-de\u011fer bu dola\u015f\u0131mdan ortaya \u00e7\u0131kamaz; al\u0131c\u0131 ve sat\u0131c\u0131lar\u0131n kar\u015f\u0131l\u0131kl\u0131 kay\u0131p ve kazan\u0131mlar\u0131, birbirlerini denkle\u015ftirece\u011finden, fiyat art\u0131\u015flar\u0131ndan da ortaya \u00e7\u0131kamaz, \u00e7\u00fcnk\u00fc burada s\u00f6zkonusu olan bireysel bir g\u00f6r\u00fcng\u00fc de\u011fil, kitlesel, ortalama ve toplumsal bir g\u00f6r\u00fcng\u00fcd\u00fcr. Art\u0131-de\u011feri elde etmek i\u00e7in, para sahibi “piyasada, kullan\u0131m-de\u011feri, de\u011ferin kayna\u011f\u0131 olmak gibi \u00f6zel bir niteli\u011fe sahip bulunan bir meta\u0131 bulmak … zorundad\u0131r”[25]\u00a0 t\u00fcketim s\u00fcreci, ayn\u0131 zamanda de\u011ferin yarat\u0131lmas\u0131 s\u00fcreci olan bir meta. [sayfa 28] B\u00f6yle bir meta vard\u0131r\u00a0 insan\u0131n emek-g\u00fcc\u00fc. Bunun t\u00fcketimi emektir, ve emek, de\u011fer yarat\u0131r. Para sahibi, t\u0131pk\u0131 \u00f6teki her meta\u0131n de\u011feri gibi, \u00fcretimi i\u00e7in zorunlu olan, toplumsal olarak gerekli-emek zaman\u0131 ile belirlenen, de\u011feri \u00fczerinden (yani, i\u015f\u00e7i ve ailesinin ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcrme maliyeti \u00fczerinden) emek-g\u00fcc\u00fcn\u00fc sat\u0131n al\u0131r. emek-g\u00fcc\u00fcn\u00fc sat\u0131n alarak, para sahibi, onu kullanmaya hak kazanm\u0131\u015ft\u0131r, yani b\u00fct\u00fcn g\u00fcn boyunca,\u00a0 iyelim 12 saat onu \u00e7al\u0131\u015ft\u0131rmaya hak kazanm\u0131\u015ft\u0131r. Ancak, bu s\u00fcrenin alt\u0131 saatinde (“gerekli” emek zaman\u0131), i\u015f\u00e7i kendi ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcrmesi i\u00e7in gerekli maliyeti kar\u015f\u0131lamak i\u00e7in \u00fcr\u00fcn yarat\u0131r; \u00f6teki alt\u0131 saatinde de (“art\u0131” emek zaman\u0131), kapitalistin kar\u015f\u0131l\u0131k olarak \u00f6deme yapmad\u0131\u011f\u0131 “art\u0131” \u00fcr\u00fcn, ya da art\u0131-de\u011fer yarat\u0131r. Bu nedenle, \u00fcretim s\u00fcreci a\u00e7\u0131s\u0131ndan, sermaye i\u00e7indeki iki b\u00f6l\u00fcm birbirinden ay\u0131rdedilmelidir: \u00dcretim ara\u00e7lar\u0131na (makineler, aletler, hammaddeler vb.) harcanan de\u011fi\u015fmeyen sermaye, ki bunun de\u011feri bir de\u011fi\u015fikli\u011fe u\u011framadan, (do\u011frudan, ya da par\u00e7a par\u00e7a) mamul maddeye ge\u00e7er; ikincisi, emek-g\u00fcc\u00fcne harcanan de\u011fi\u015fen sermaye. Bu sonuncu sermayenin de\u011feri sabit de\u011fildir, emek s\u00fcreci i\u00e7inde art\u0131-de\u011fer yaratarak, b\u00fcy\u00fcr. O y\u00fczden, sermayenin emek-g\u00fcc\u00fcn\u00fcn s\u00f6m\u00fcr\u00fc derecesini ifade ederken, art\u0131-de\u011fer, sermayenin t\u00fcm\u00fc ile kar\u015f\u0131la\u015ft\u0131r\u0131lmamal\u0131, yaln\u0131zca de\u011fi\u015fen sermaye ile kar\u015f\u0131la\u015ft\u0131r\u0131lmal\u0131d\u0131r. B\u00f6ylece, biraz \u00f6nce verilmi\u015f olan \u00f6rnekte, Marks’\u0131n deyi\u015fiyle art\u0131-de\u011fer oran\u0131, 6: 6, yani y\u00fczde 100’d\u00fcr.
Sermayenin ortaya \u00e7\u0131kmas\u0131 i\u00e7in, iki tarihsel \u00f6nko\u015ful s\u00f6zkonusuydu: \u00f6nce, belirli miktarda paran\u0131n genel olarak meta \u00fcretiminin, nispeten y\u00fcksek bir geli\u015fme d\u00fczeyi ko\u015fullar\u0131 alt\u0131nda, bireylerin ellerinde birikimi; sonra da, iki anlamda da “\u00f6zg\u00fcr” bir i\u015f\u00e7inin, emek-g\u00fcc\u00fcn\u00fc satarken, b\u00fct\u00fcn s\u0131n\u0131rlama ve engellerden uzak, ve genel olarak topraktan ve b\u00fct\u00fcn \u00fcretim ara\u00e7lar\u0131ndan ar\u0131nm\u0131\u015f, \u00f6zg\u00fcr ve ba\u011flar\u0131ndan kopmu\u015f varl\u0131\u011f\u0131n\u0131 ancak emek-g\u00fcc\u00fcn\u00fc satarak koruyabilen, bir emek\u00e7inin, bir “proleter”in varl\u0131\u011f\u0131.
Art\u0131-de\u011feri art\u0131rman\u0131n iki ana yolu vard\u0131r: i\u015fg\u00fcn\u00fcn\u00fc uzatarak (“mutlak art\u0131-de\u011fer”), ve gerekli i\u015fg\u00fcn\u00fcn\u00fc azaltarak (“nispi art\u0131-de\u011fer”). \u0130lkini incelerken Marks, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n, [sayfa 29] i\u015fg\u00fcn\u00fcn\u00fc k\u0131saltmak i\u00e7in sava\u015f\u0131m\u0131n\u0131n ve devletin i\u015fg\u00fcn\u00fcn\u00fc uzatmak (14. y\u00fczy\u0131ldan 17. y\u00fczy\u0131la kadar) ya da i\u015fg\u00fcn\u00fcn\u00fc azaltmak (19. y\u00fczy\u0131lda fabrika yasalar\u0131n\u0131n \u00e7\u0131kar\u0131lmas\u0131) i\u00e7in m\u00fcdahalesinin en etkileyici bir tablosunu vermektedir. Kapital’in \u00e7\u0131k\u0131\u015f\u0131ndan bu yana, d\u00fcnyan\u0131n b\u00fct\u00fcn uygar \u00fclkelerindeki i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n tarihi, bu tabloyu s\u00fcsleme yolunda zengin yeni olgular sa\u011flam\u0131\u015ft\u0131r.
Nispi art\u0131-de\u011fer \u00fcretimini tahlil ederken, Marks, kapitalizmin eme\u011fin \u00fcretkenli\u011finin art\u0131r\u0131lmas\u0131ndaki, \u00fc\u00e7 temel tarihsel a\u015famay\u0131 inceler: (1) basit elbirli\u011fi; (2) i\u015fb\u00f6l\u00fcm\u00fc ve man\u00fcfakt\u00fcr; (3) makine ve geni\u015f-\u00f6l\u00e7ekli sanayi. \u015eunu da belirtmek gerekir ki, Marks’\u0131n, burada, kapitalist geli\u015fmesinin temel ve tipik \u00f6zelliklerini nas\u0131l derinlemesine a\u00e7\u0131\u011fa \u00e7\u0131kard\u0131\u011f\u0131n\u0131, Rusya’n\u0131n elzanaatlar\u0131 sanayii konusunda yap\u0131lan ara\u015ft\u0131rmalar\u0131n sa\u011flad\u0131\u011f\u0131, s\u00f6z\u00fc edilen ilk iki a\u015famay\u0131 \u00f6rnekleyen bol belgeleme de g\u00f6stermektedir. Marks’\u0131n 1867’de a\u00e7\u0131klad\u0131\u011f\u0131 gibi, b\u00fcy\u00fck makine sanayiinin devrimci etkisi, o zamandan bu yana ge\u00e7en yar\u0131m y\u00fczy\u0131l i\u00e7inde, kendini birka\u00e7 “yeni” \u00fclkede (Rusya, Japonya, vb.) g\u00f6stermi\u015ftir.
Devam edelim. Yeni ve son derece \u00f6nemli olan bir \u015fey de, Marks’\u0131n sermayenin birikimi konusundaki tahlilidir, yani art\u0131-de\u011ferin bir b\u00f6l\u00fcm\u00fcn\u00fcn sermayeye d\u00f6n\u00fc\u015fmesi ve bunun, kapitalistin ki\u015fisel gereksinimlerini ya da kaprislerini gidermek i\u00e7in de\u011fil de, yeniden \u00fcretim i\u00e7in kullan\u0131m\u0131. Marks, sermayeye d\u00f6n\u00fc\u015fen t\u00fcm art\u0131-de\u011ferin de\u011fi\u015fen sermayeyi olu\u015fturdu\u011funu sanan b\u00fct\u00fcn eski kl\u00e2sik ekonomi politik\u00e7ilerin (Adam Smith’ten ba\u015flayarak) yapt\u0131klar\u0131 hatay\u0131 a\u00e7\u0131\u011fa \u00e7\u0131kard\u0131. Asl\u0131nda bu [yani sermayeye d\u00f6n\u00fc\u015fen art\u0131-de\u011fer -\u00e7.] \u00fcretim ara\u00e7lar\u0131 ve de\u011fi\u015fen sermaye olarak b\u00f6l\u00fcnm\u00fc\u015ft\u00fcr. Kapitalizmin geli\u015fmesi ve onun sosyalizme d\u00f6n\u00fc\u015fmesi s\u00fcreci y\u00f6n\u00fcnden \u00e7ok b\u00fcy\u00fck \u00f6nem ta\u015f\u0131yan bir \u015fey de (toplam sermaye i\u00e7inde), de\u011fi\u015fmeyen sermaye pay\u0131n\u0131n, de\u011fi\u015fen sermaye pay\u0131na g\u00f6re h\u0131zl\u0131 b\u00fcy\u00fcmesidir.
\u0130\u015f\u00e7ilerin yerine makinenin ge\u00e7mesini h\u0131zland\u0131rarak ve bir u\u00e7ta zenginlik \u00f6teki u\u00e7ta sefalet yaratarak, sermaye birikimi, “eme\u011fin yedek ordusu” diye adland\u0131r\u0131lan \u015feye, i\u015f\u00e7ilerin “nispi fazlal\u0131\u011f\u0131”na ya da “kapitalist a\u015f\u0131r\u0131 n\u00fcfus”a yola\u00e7ar, ve bu da en farkl\u0131 bi\u00e7imlere b\u00fcr\u00fcn\u00fcr ve sermayenin son derece b\u00fcy\u00fck bir [sayfa 30] h\u0131zla \u00fcretimi geni\u015fletmesine olanak verir. \u00dcretim ara\u00e7lar\u0131 olarak kredi ve sermaye birikimi ile birlikte, bunun, kapitalist \u00fclkelerde d\u00f6nemsel olarak olu\u015fan\u00a0 nce, ortalama her on y\u0131lda bir ve daha sonra daha k\u0131sa ve daha belirsiz aral\u0131klarla a\u015f\u0131r\u0131 \u00fcretim bunal\u0131mlar\u0131n\u0131n anla\u015f\u0131lmas\u0131nda bir anahtar oldu\u011funu belirtelim. \u0130lkel birikim olarak bilinen \u015feyi, kapitalizm alt\u0131nda sermaye birikiminden ay\u0131rmam\u0131z gerekir: \u0130\u015f\u00e7ilerin, \u00fcretim ara\u00e7lar\u0131ndan zorla kopar\u0131lmas\u0131, k\u00f6yl\u00fclerin topraktan s\u00fcr\u00fcl\u00fcp at\u0131lmas\u0131, kom\u00fcnal topraklar\u0131n \u00e7al\u0131nmas\u0131, s\u00f6m\u00fcrgeler ve ulusal bor\u00e7lar sistemi, koruyucu g\u00fcmr\u00fckler ve benzeri \u015feyler. “\u0130lkel birikim”, bir u\u00e7ta “\u00f6zg\u00fcr” proleteri yarat\u0131rken, \u00f6teki u\u00e7ta para sahibini, kapitalisti yarat\u0131r.
“Kapitalist birikimin tarihsel e\u011filimi”, Marks taraf\u0131ndan \u015fu \u00fcnl\u00fc s\u00f6zlerle ifade edilmektedir:
“Do\u011frudan \u00fcreticilerin m\u00fclks\u00fczle\u015ftirilmeleri, ac\u0131mas\u0131z ve vah\u015fetle ve en baya\u011f\u0131, en rezil, en k\u00fc\u00e7\u00fclt\u00fcc\u00fc, en \u00e7irkin tutkular\u0131n d\u00fcrt\u00fcs\u00fc alt\u0131nda ger\u00e7ekle\u015ftirilmi\u015ftir. Tek ve ba\u011f\u0131ms\u0131z emek\u00e7inin deyim yerindeyse, kendi emek ko\u015fullar\u0131na dayal\u0131 \u00f6zel m\u00fclkiyetin [k\u00f6yl\u00fcn\u00fcn ve zanaat\u00e7\u0131n\u0131n] yerini, ba\u015fkalar\u0131n\u0131n, yani \u00fccretli i\u015f\u00e7ilerin s\u00f6zde serbest emeklerinin s\u00f6m\u00fcr\u00fclmesine dayanan kapitalist \u00f6zel m\u00fclkiyet al\u0131r. … \u015eimdi m\u00fclks\u00fczle\u015ftirilecek olan kimse, art\u0131k, kendi hesab\u0131na \u00e7al\u0131\u015fan emek\u00e7i de\u011fil, bir\u00e7ok emek\u00e7iyi s\u00f6m\u00fcren kapitalisttir. Bu m\u00fclks\u00fczle\u015ftirme, kapitalist \u00fcretimin kendi i\u00e7inde ta\u015f\u0131d\u0131\u011f\u0131 yasalar\u0131n i\u015flemesiyle, sermayenin merkezile\u015fmesi ile ger\u00e7ekle\u015fir. Bir kapitalist, daima bir\u00e7oklar\u0131n\u0131n ba\u015f\u0131n\u0131 yer. Emek s\u00fcrecinin gitgide boyutlar\u0131 b\u00fcy\u00fcyen kooperatif \u015fekli, bilimin bilin\u00e7li teknik uygulamas\u0131, topra\u011f\u0131n y\u00f6ntemli bir bi\u00e7imde i\u015flenmesi, emek ara\u00e7lar\u0131n\u0131n ancak ortakla\u015fa kullan\u0131labilir emek ara\u00e7lar\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi, b\u00fct\u00fcn emek ara\u00e7lar\u0131n\u0131n bile\u015fik toplumsal eme\u011fin \u00fcretim ara\u00e7lar\u0131 olarak kullan\u0131lmas\u0131yla sa\u011flanan tasarruf, b\u00fct\u00fcn insanlar\u0131n d\u00fcnya pazarlar\u0131 a\u011f\u0131na sokulmas\u0131 ve b\u00f6ylece kapitalist rejimin uluslararas\u0131 bir nitelik kazanmas\u0131, bu, merkezile\u015fme ya da bir\u00e7ok kapitalistin birka\u00e7 kapitalist taraf\u0131ndan m\u00fclks\u00fczle\u015ftirilmesi ile elele gider. Bu d\u00f6n\u00fc\u015f\u00fcm s\u00fcrecinin b\u00fct\u00fcn avantajlar\u0131n\u0131 s\u00f6m\u00fcren ve tekellerine alan b\u00fcy\u00fck sermaye sahiplerinin say\u0131lar\u0131ndaki devaml\u0131 azalmayla birlikte, [sayfa 31] sefalet, bask\u0131, k\u00f6lelik, soysuzla\u015fma, s\u00f6m\u00fcr\u00fc de alabildi\u011fine artar; ama gene bununla birlikte, say\u0131lar\u0131 s\u00fcrekli artan, kapitalist \u00fcretim s\u00fcrecinin bizzat kendi mekanizmas\u0131 ile e\u011fitilen, birle\u015ftirilen ve \u00f6rg\u00fctlenen i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n ba\u015fkald\u0131rmalar\u0131 da geni\u015fler, yayg\u0131nla\u015f\u0131r. Sermaye tekeli, kendisiyle birlikte ve kendi egemenli\u011fi alt\u0131nda f\u0131\u015fk\u0131r\u0131p boy atan \u00fcretim bi\u00e7iminin ayakba\u011f\u0131 olur. \u00dcretim ara\u00e7lar\u0131n\u0131n merkezile\u015fmesi ve eme\u011fin toplumsalla\u015fmas\u0131, en sonunda, bunlar\u0131n kapitalist kabuklar\u0131yla ba\u011fda\u015famad\u0131klar\u0131 bir noktaya ula\u015f\u0131r. B\u00f6ylece kabuk par\u00e7alan\u0131r. Kapitalist \u00f6zel m\u00fclkiyetin \u00e7an\u0131 \u00e7alm\u0131\u015ft\u0131r. M\u00fclks\u00fczle\u015ftirenler m\u00fclks\u00fczle\u015ftirilirler.” (Kapital, Birinci Cilt.)[26]
Yine, Marks’\u0131n Kapital’in \u0130kinci Cildinde vermi\u015f oldu\u011fu, toplam toplumsal sermayenin yeniden \u00fcretimi konusundaki tahlilleri, son derece \u00f6nemlidir ve yenidir. Burda da Marks, \u00f6zel bir olay\u0131 de\u011fil, genel bir olay\u0131; toplumsal ekonomiyi yaln\u0131zca bir b\u00f6l\u00fcnt\u00fc olarak de\u011fil, bir b\u00fct\u00fcn olarak ele al\u0131r. Marks kl\u00e2sik iktisat\u00e7\u0131lar\u0131n s\u00f6z\u00fc ge\u00e7en yanl\u0131\u015f\u0131n\u0131 d\u00fczelterek, toplumsal \u00fcretimin t\u00fcm\u00fcn\u00fc iki b\u00fcy\u00fck seksiyona ay\u0131rmaktad\u0131r: (1) \u00dcretim ara\u00e7lar\u0131 \u00fcretimi, ve (2) t\u00fcketim nesneleri \u00fcretimi, ve toplam toplumsal sermayenin dola\u015f\u0131m\u0131n\u0131\u00a0 em eski boyutlar\u0131 i\u00e7inde yeniden \u00fcretildi\u011fi zaman ve hem de birikim durumunda say\u0131sal \u00f6rnekleriyle, ayr\u0131nt\u0131l\u0131 olarak inceler. Kapital’in \u00dc\u00e7\u00fcnc\u00fc Cildi, ortalama k\u00e2r oran\u0131n\u0131n de\u011fer yasas\u0131 temelinde nas\u0131l olu\u015ftu\u011fu sorununu \u00e7\u00f6zmektedir. Marks’\u0131n ki\u015fili\u011finde, iktisat biliminin yapm\u0131\u015f oldu\u011fu b\u00fcy\u00fck ilerleme, kaba ekonomi politi\u011fin ve modern “marjinal fayda teorisi”nin[9*] , s\u0131k s\u0131k kendilerini s\u0131n\u0131rland\u0131rma durumunda kald\u0131klar\u0131, tek tek durumlar ya da rekabetin d\u0131\u015fsal ve y\u00fczeysel yanlar\u0131 a\u00e7\u0131s\u0131ndan de\u011fil, bir b\u00fct\u00fcn olarak toplumsal ekonomi a\u00e7\u0131s\u0131ndan, y\u0131\u011f\u0131nsal ekonomik g\u00f6r\u00fcng\u00fcler a\u00e7\u0131s\u0131ndan, bir tahlil y\u00fcr\u00fctmesidir. Marks, \u00f6nce art\u0131-de\u011ferin k\u00f6kenini tahlil eder ve bundan sonra, onun k\u00e2r, faiz ve toprak rant\u0131 halinde b\u00f6l\u00fc\u015f\u00fcm\u00fcn\u00fc ele alarak incelemesini s\u00fcrd\u00fcr\u00fcr. K\u00e2r, art\u0131-de\u011fer ile giri\u015fime yat\u0131r\u0131lan toplam sermaye aras\u0131ndaki orand\u0131r. “Organik bile\u015fimi y\u00fcksek” bir sermaye, (yani, toplumsal ortalamadan fazla olarak, de\u011fi\u015fmeyen sermayenin, de\u011fi\u015fen sermayeye [sayfa 32] a\u011f\u0131r basmas\u0131 ile), ortalaman\u0131n alt\u0131nda bir k\u00e2r oran\u0131 getirir; “organik bile\u015fimi y\u00fcksek” bir sermaye, ortalaman\u0131n \u00fcst\u00fcnde bir k\u00e2r oran\u0131 getirir. Kapitalistler aras\u0131ndaki rekabet, ve onlar\u0131n sermayelerini bir daldan bir ba\u015fka dala aktarma \u00f6zg\u00fcrl\u00fckleri, her iki halde de, k\u00e2r oran\u0131n\u0131 ortalamaya indirger. Belli bir toplumda b\u00fct\u00fcn metalar\u0131n de\u011ferlerinin toplam tutar\u0131, metalar\u0131n fiyatlar\u0131n\u0131n toplam tutar\u0131 ile denklenmi\u015ftir, ama tek tek giri\u015fimlerde ve \u00fcretim dallar\u0131nda, rekabetin bir sonucu olarak, meta kendi de\u011feriyle sat\u0131lmaz, yat\u0131r\u0131lan sermaye art\u0131 ortalama k\u00e2ra e\u015fit olan \u00fcretim-fiyat\u0131na (ya da \u00fcretim fiyatlar\u0131na) sat\u0131l\u0131r.
Bu yolla, fiyat ve de\u011fer aras\u0131ndaki fark ve k\u00e2r\u0131n \u00e7e\u015fitlenmesi konusunda \u00e7ok iyi bilinen ve tart\u0131\u015fma g\u00f6t\u00fcrmez ger\u00e7ek, Marks taraf\u0131ndan, b\u00fct\u00fcn meta\u0131n de\u011ferinin toplam tutar\u0131n\u0131n, fiyatlar\u0131n toplam tutar\u0131 ile denkle\u015fmesinden hareketle, de\u011fer yasas\u0131na dayan\u0131larak, kusursuz bir bi\u00e7imde a\u00e7\u0131klanm\u0131\u015ft\u0131r. Bununla birlikte, (toplumsal) de\u011ferin (tek tek) fiyatlara e\u015fitlenmesi, basit ve do\u011frudan de\u011fil, \u00e7ok karma\u015f\u0131k bir yolda olur. \u00c7ok do\u011fald\u0131r ki, birbirlerine yaln\u0131zca pazar ile ba\u011flanm\u0131\u015f, ayr\u0131 meta \u00fcreticilerinin bulundu\u011fu bir toplumda, yasaya uygunluk, ancak her y\u00f6nden tek tek sapmalar\u0131n kar\u015f\u0131l\u0131kl\u0131 olarak birbirlerini denklemesiyle, ortalama, toplumsal, kitlesel bir g\u00f6r\u00fcn\u00fc\u015f olabilir.
Emek \u00fcretkenli\u011finin art\u0131\u015f\u0131, de\u011fi\u015fen sermayeye oranla de\u011fi\u015fmeyen sermayenin \u00e7ok daha h\u0131zl\u0131 b\u00fcy\u00fcmesi anlam\u0131na gelir. Art\u0131-de\u011fer, yaln\u0131zca de\u011fi\u015fen sermayenin bir i\u015flevi oldu\u011funa g\u00f6re, (art\u0131-de\u011ferin yaln\u0131zca de\u011fi\u015fen sermayeye de\u011fil, sermayenin t\u00fcm\u00fcne oran\u0131 olan) k\u00e2r oran\u0131n\u0131n d\u00fc\u015fme e\u011filimi g\u00f6sterece\u011fi a\u00e7\u0131kt\u0131r. Marks, bu e\u011filimin ve bunu gizleyen ya da buna kar\u015f\u0131 koyan baz\u0131 durumlar\u0131n ayr\u0131nt\u0131l\u0131 bir tahlilini yapar. Kapital’in \u00dc\u00e7\u00fcnc\u00fc Cildinin, tefeci sermaye, ticaret sermayesi ve para sermayesi ile ilgili, son derece ilgin\u00e7 b\u00f6l\u00fcmleri \u00fczerinde durmadan, en \u00f6nemli b\u00f6l\u00fcm\u00fcne ge\u00e7mek zorunday\u0131z\u00a0 toprak rant\u0131 teorisine. Topra\u011f\u0131n alan\u0131 s\u0131n\u0131rl\u0131 oldu\u011funa g\u00f6re ve, kapitalist \u00fclkelerde, toprak, \u00f6zel m\u00fclk sahiplerinin ellerinde ayr\u0131 ayr\u0131 bulundu\u011funa g\u00f6re, tar\u0131msal \u00fcr\u00fcnlerin \u00fcretim fiyatlar\u0131, ortalama nitelikteki topraktan de\u011fil de, en k\u00f6t\u00fc topraktan elde edilen [sayfa 33] \u00fcr\u00fcnlerin maliyetiyle belirlenir; ortalama ko\u015fullarda de\u011fil de, \u00fcr\u00fcn\u00fcn pazara arz\u0131ndaki en k\u00f6t\u00fc ko\u015fullarla belirlenir. Bu fiyat ile, daha iyi toprakta (ya da daha iyi ko\u015fullarda) yap\u0131lan \u00fcretimin fiyat\u0131 aras\u0131ndaki fark, farkl\u0131l\u0131k (differential) rant\u0131n\u0131 olu\u015fturur. Ayr\u0131nt\u0131lar\u0131yla bunu inceleyerek ve de\u011fi\u015fik toprak b\u00f6l\u00fcmlerinin verimlilik farklar\u0131ndan, ve topra\u011fa yat\u0131r\u0131lan sermaye miktar\u0131ndaki farktan, bunun nas\u0131l ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 g\u00f6stererek, Marks farkl\u0131l\u0131k rant\u0131n\u0131n yaln\u0131zca daha iyi topraktan daha k\u00f6t\u00fc topra\u011fa ardarda ge\u00e7i\u015f oldu\u011fu durumlarda ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 kabul eden Ricardo’nun yanl\u0131\u015f\u0131n\u0131 (bkz: Rodbertus’un ele\u015ftirisinin son derece dikkat \u00e7ekici oldu\u011fu Art\u0131-De\u011fer Teorileri) t\u00fcm\u00fcyle a\u00e7\u0131\u011fa \u00e7\u0131karmaktad\u0131r. Oysa, tersine ge\u00e7i\u015fler olabilir, toprak, bir kategoriden, \u00f6tekilerine ge\u00e7ebilir (tar\u0131msal teknikteki ilerlemeler, kasabalar\u0131n b\u00fcy\u00fcmesi vb. nedenleriyle), ve do\u011faya, kapitalizmin bozuklu\u011funu, s\u0131n\u0131rlamalar\u0131n\u0131 ve \u00e7eli\u015fkilerini y\u00fckleyen, o dillerde dola\u015fan “azalan getiri yasas\u0131”, k\u00f6k\u00fcnden yanl\u0131\u015ft\u0131r. Ayr\u0131ca, sanayiin b\u00fct\u00fcn kollar\u0131nda ve genel olarak ulusal ekonomideki k\u00e2r e\u015fitlemesi, rekabetin tam serbestli\u011fi ve sermayenin bir daldan, bir \u00f6tekine serbest ak\u0131\u015f\u0131n\u0131 \u00f6ng\u00f6rmektedir. Ama topra\u011f\u0131n \u00f6zel m\u00fclkiyeti bu serbest ak\u0131\u015f\u0131 engelleyen tekeli yarat\u0131r. Bu tekelle\u015fme y\u00fcz\u00fcndendir ki, sermayenin organik bile\u015fiminin d\u00fc\u015f\u00fck ve bunun sonucu olarak, bireysel k\u00e2r oran\u0131n\u0131n daha y\u00fcksek oldu\u011fu tar\u0131msal \u00fcr\u00fcnler, k\u00e2r oran\u0131n\u0131n e\u015fitlenmesinin olduk\u00e7a serbest olan s\u00fcrecine girmezler. Bir tekelci olarak toprak sahibi, fiyat\u0131 ortalaman\u0131n \u00fcst\u00fcnde tutabilir, ve bu tekel fiyat\u0131 mutlak rant\u0131n do\u011fmas\u0131na neden olur. Farkl\u0131l\u0131k rant\u0131, kapitalizm ortam\u0131nda, ortadan kald\u0131r\u0131lamaz, ama mutlak rant kalkabilir\u00a0 \/i> \u00f6rne\u011fin, topra\u011f\u0131n ulusalla\u015ft\u0131r\u0131lmas\u0131 ile, devlet m\u00fclkiyeti haline getirilmesiyle. Bu, \u00f6zel toprak sahiplerinin tekelini y\u0131kacak ve tar\u0131mda rekabet serbestli\u011finin daha tam ve tutarl\u0131 i\u015flemesini sa\u011flayacakt\u0131r. \u0130\u015fte bu y\u00fczden, Marks’\u0131n da belirtti\u011fi gibi, burjuva radikalleri, tarihin geli\u015fimi i\u00e7inde, tekrar tekrar topra\u011f\u0131n ulusalla\u015ft\u0131r\u0131lmas\u0131 yolundaki bu ilerici burjuva talebi, bug\u00fcn daha \u00f6zel bir \u00f6nem ve “duyarl\u0131k” ta\u015f\u0131yan bir ba\u015fka tekelle\u015fmeyi\u00a0 enel olarak, \u00fcretim ara\u00e7lar\u0131n\u0131n tekelle\u015fmesini \u00e7ok yak\u0131ndan etkileyece\u011fi i\u00e7in burjuvazinin \u00e7o\u011funu asl\u0131nda [sayfa 34] korkutan bir talebi ileri s\u00fcrm\u00fc\u015flerdir (Sermaye \u00fczerinden ortalama k\u00e2r oran\u0131 ve mutlak toprak rant\u0131 teorisinin, dikkate de\u011fer, anla\u015f\u0131l\u0131r, \u00f6z ve a\u00e7\u0131k bir sergilemesini, Marks, 2 A\u011fustos 1862 g\u00fcnl\u00fc Engels’e yazd\u0131\u011f\u0131 bir mektupta yapmaktad\u0131r. Briefwechsel, c. 3, s. 77-81’e bak\u0131n\u0131z; ayr\u0131ca bkz: 9 A\u011fustos 1862 tarihli mektubu, ibid., s. 86-87.).
Toprak rant\u0131n\u0131n tarihiyle ilgili olarak, Marks’\u0131n, emek rant\u0131n (k\u00f6yl\u00fc toprakbeyinin topra\u011f\u0131nda \u00e7al\u0131\u015farak art\u0131-\u00fcr\u00fcn yarat\u0131r) \u00fcr\u00fcn olarak \u00f6denen ranta ya da ayn\u00ee ranta (k\u00f6yl\u00fc kendi topra\u011f\u0131nda art\u0131-\u00fcr\u00fcn yarat\u0131r ve onu “ekonomik olmayan zorlama” nedeniyle toprak beyine verir) nas\u0131l d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc, daha sonra para ranta (meta \u00fcretiminin birle\u015fmesi sonucu olarak paraya \u00e7evrilen, ayn\u00ee rant\u00a0 eski Rusya’da obrok) ve en sonunda da, k\u00f6yl\u00fclerin yerini topra\u011f\u0131 kiralanm\u0131\u015f emek yard\u0131m\u0131 ile i\u015fleyen tar\u0131msal giri\u015fimcinin almas\u0131yla, kapitalist ranta d\u00f6n\u00fc\u015fmesini g\u00f6sterdi\u011fi \u00f6nemli tahlilleri belirtmek de gerekir. “Kapitalist toprak rant\u0131n\u0131n do\u011fu\u015fu”nun bu tahlili ile ba\u011f\u0131nt\u0131l\u0131 olarak Marks’\u0131n tar\u0131mda kapitalizmin evrimi ile ilgili (Rusya gibi geri \u00fclkelerde \u00f6zel \u00f6nem ta\u015f\u0131yan) bir dizi derin d\u00fc\u015f\u00fcncelerini de belirtmek yerinde olur.
“Ayr\u0131ca ayn\u00ee rant\u0131n para-ranta d\u00f6n\u00fc\u015fmesine, kendilerini para kar\u015f\u0131l\u0131\u011f\u0131 kiraya veren m\u00fclks\u00fcz bir g\u00fcndelik\u00e7iler s\u0131n\u0131f\u0131n\u0131n olu\u015fumu, ka\u00e7\u0131n\u0131lmaz olarak e\u015flik etmekle kalmaz, hatta bu olu\u015fum ondan \u00f6nce meydana gelir. Bunlar\u0131n do\u011fu\u015fu s\u0131ras\u0131nda, bu yeni s\u0131n\u0131f\u0131n ancak aras\u0131ra ortaya \u00e7\u0131kt\u0131\u011f\u0131 d\u00f6nemde, rant \u00f6demelerine t\u00e2bi daha refah i\u00e7indeki k\u00f6yl\u00fcler aras\u0131nda, \u00fccretli tar\u0131m emek\u00e7ilerini kendi hesaplar\u0131na s\u00f6m\u00fcrme g\u00f6rene\u011fi zorunlu olarak geli\u015fir, t\u0131pk\u0131 feodal d\u00f6nemlerde, daha hali-vakti yerinde k\u00f6yl\u00fclerin kendilerinin de serf tutmas\u0131 gibi. Bu yolla, giderek, belli bir miktar servet biriktirme ve bizzat, gelecekteki kapitalistler haline d\u00f6n\u00fc\u015fme olana\u011f\u0131 elde ederler. B\u00f6ylece, kendileri topra\u011f\u0131n \u00e7al\u0131\u015fan eski zilyetleri, geli\u015fmesi, k\u0131r\u0131n s\u0131n\u0131rlar\u0131 \u00f6tesindeki kapitalist \u00fcretimin genel geli\u015fmesi ile belirlenen, kapitalist kirac\u0131lar i\u00e7in bir ana okulunun do\u011fmas\u0131n\u0131 bizzat sa\u011flam\u0131\u015f olurlar.” (Kapital, \u00dc\u00e7\u00fcnc\u00fc Cilt, s. 332.)[27] [sayfa 35]
“Tar\u0131msal n\u00fcfusun bir k\u0131sm\u0131n\u0131n m\u00fclks\u00fczle\u015ftirilmesi ve yerlerinden at\u0131lmalar\u0131, sanayi sermayesi i\u00e7in, yaln\u0131z, i\u015f\u00e7ilerle, bunlar\u0131n ya\u015fam ara\u00e7lar\u0131n\u0131 ve i\u015f ara\u00e7lar\u0131n\u0131 serbest hale getirmekle kalmaz; bir i\u00e7 pazar da yaratm\u0131\u015f olur.” (Kapital, Birinci Cilt, s. 778.)[28]
\u00d6te yandan k\u0131rsal n\u00fcfusun yoksulla\u015fmas\u0131 ve y\u0131k\u0131m\u0131, sermaye i\u00e7in yedek emek ordusunun yarat\u0131lmas\u0131nda rol oynar. Her kapitalist \u00fclkede, “Tanmsal n\u00fcfusun bir k\u0131sm\u0131 i\u015fte bunun i\u00e7in devaml\u0131 olarak kent ya da man\u00fcfakt\u00fcr proletaryas\u0131na d\u00f6n\u00fc\u015fme noktas\u0131nda ve bu d\u00f6n\u00fc\u015f\u00fcm i\u00e7in uygun ko\u015fullar\u0131 bekler durumdad\u0131r. … Bu nispi art\u0131-n\u00fcfus kayna\u011f\u0131 b\u00f6ylece devaml\u0131 ak\u0131\u015f halindedir. … Tar\u0131m i\u015f\u00e7isinin \u00fccreti, bu nedenle, asgariye indirgenmi\u015f durumdad\u0131r ve bir aya\u011f\u0131 daima sefalet bata\u011f\u0131na saplanm\u0131\u015f haldedir.” (Kapital, Birinci Cilt, s. 668.)[29] \u0130\u015fledi\u011fi toprak \u00fczerinde k\u00f6yl\u00fcn\u00fcn \u00f6zel m\u00fclkiyeti k\u00fc\u00e7\u00fck \u00fcretimin temelidir ve geli\u015fmesinin ve kl\u00e2sik bi\u00e7imine ula\u015fmas\u0131n\u0131n ko\u015fuludur. Ama b\u00f6yle, k\u00fc\u00e7\u00fck \u00fcretim, ancak, \u00fcretimin ve toplumun dar ve ilkel bir \u00e7er\u00e7evesi ile uyu\u015fabilir. Kapitalizm ko\u015fullar\u0131nda, “k\u00f6yl\u00fclerin s\u00f6m\u00fcr\u00fcs\u00fc, sanayi proletaryas\u0131n\u0131n s\u00f6m\u00fcr\u00fcs\u00fcnden yaln\u0131zca s\u00f6m\u00fcr\u00fcn\u00fcn bi\u00e7imiyle ay\u0131rdedilir. S\u00f6m\u00fcren ayn\u0131d\u0131r: Sermaye. Tek tek kapitalistler, tek tek k\u00f6yl\u00fcleri, ipotekler yolu ile ve tefecilik yolu ile s\u00f6m\u00fcr\u00fcrler. Kapitalist s\u0131n\u0131f\u0131, k\u00f6yl\u00fc s\u0131n\u0131f\u0131, devlet vergisi yolu ile s\u00f6m\u00fcr\u00fcr.” (Fransa’da S\u0131n\u0131f Sava\u015f\u0131mlar\u0131.)[30] “K\u00f6yl\u00fcn\u00fcn k\u00fc\u00e7\u00fck toprak par\u00e7as\u0131, art\u0131k, kapitaliste topraktan k\u00e2r, faiz ve rant\u0131 \u00e7ekip almas\u0131na ve k\u00f6yl\u00fcn\u00fcn kendisine de nas\u0131l olup da g\u00fcndeli\u011fini \u00e7\u0131karabilece\u011finin tasas\u0131n\u0131 b\u0131rakmas\u0131na olanak veren bir bahaneden ba\u015fka bir \u015fey de\u011fildir” (Louis Bonaparte’\u0131n 18 Brumaire’i.)[31] Bir kural olarak, k\u00f6yl\u00fc, kapitalist topluma, yani kapitalist s\u0131n\u0131fa “\u00f6zel m\u00fclk sahibi olma g\u00f6r\u00fcnt\u00fcs\u00fc alt\u0131nda \u0130rlandal\u0131 kirac\u0131 \u00e7ift\u00e7i durumuna” (Fransa’da S\u0131n\u0131f Sava\u015f\u0131mlar\u0131)[32] d\u00fc\u015ferek \u00fccretinin bir b\u00f6l\u00fcm\u00fcn\u00fc bile [sayfa 36] terkeder. “K\u00fc\u00e7\u00fck-k\u00f6yl\u00fc m\u00fclkiyetinin egemen oldu\u011fu \u00fclkelerde hububat fiyatlar\u0131n\u0131n, kapitalist \u00fcretim tarz\u0131n\u0131n egemen oldu\u011fu \u00fclkelerden daha d\u00fc\u015f\u00fck olmas\u0131n\u0131n nedenlerinden biri” (Kapital, \u00dc\u00e7\u00fcnc\u00fc Cilt, s. 340) nedir? Bunun nedeni, k\u00f6yl\u00fcn\u00fcn, topluma (yani kapitalist s\u0131n\u0131fa) art\u0131-\u00fcr\u00fcn\u00fcn\u00fcn bir b\u00f6l\u00fcm\u00fcn\u00fc cabadan vermesidir. “Bu d\u00fc\u015f\u00fck fiyat [tah\u0131l ve \u00f6teki tar\u0131msal \u00fcretimin], \u00f6yleyse, hi\u00e7 de onlar\u0131n emek \u00fcretkenli\u011finin de\u011fil, \u00fcreticinin yoksullu\u011funun bir sonucudur.” (Ibid..) Kapitalizm ko\u015fullar\u0131nda, k\u00fc\u00e7\u00fck-\u00f6l\u00e7ekli \u00fcretimin normal bi\u00e7imi olan k\u00fc\u00e7\u00fck-i\u015fletme sistemi, bozulur, \u00e7\u00f6ker ve yokolur. “Par\u00e7al\u0131 toprak m\u00fclkiyeti do\u011fas\u0131 gere\u011fi, eme\u011fin toplumsal \u00fcretici g\u00fc\u00e7lerinin geli\u015fmesini, eme\u011fin toplumsal bi\u00e7imlerini, sermayenin toplumsal yo\u011funla\u015fmas\u0131n\u0131, geni\u015f-\u00f6l\u00e7ekli s\u0131\u011f\u0131r yeti\u015ftiricili\u011fini ve bilimin ilerici uygulamas\u0131n\u0131 kendi d\u0131\u015f\u0131nda tutar. Tefecilik ve bir vergi sistemi, bunu her yerde zay\u0131flatmak zorunda b\u0131rak\u0131r. Toprak fiyat\u0131ndaki sermaye harcamas\u0131, bu sermayeyi topra\u011f\u0131n i\u015flenmesinden geri \u00e7eker. \u00dcretim ara\u00e7lar\u0131n\u0131n sonu gelmez b\u00f6l\u00fck p\u00f6r\u00e7\u00fck olu\u015fu, ve \u00fcreticilerin kendilerinin de tek ba\u015f\u0131na kal\u0131\u015flar\u0131.” (Kooperatif topluluklar\u0131, yani k\u00fc\u00e7\u00fck k\u00f6yl\u00fclerin birlikleri, son derece ilerici burjuva g\u00f6revi g\u00f6r\u00fcrlerken, bu e\u011filimi t\u00fcm\u00fcyle atmaks\u0131z\u0131n, sadece onu zay\u0131flat\u0131r; \u00f6te yandan unutmamak gerekir ki, bu kooperatif topluluklar\u0131, hali-vakti yerinde k\u00f6yl\u00fcler i\u00e7in \u00e7ok yararl\u0131 olurlarken, yoksul k\u00f6yl\u00fc y\u0131\u011f\u0131nlar\u0131na \u00e7ok az yararl\u0131 olmakta ya da hi\u00e7 yararl\u0131 olmamaktad\u0131r; b\u00f6ylelikle birliklerin kendileri de \u00fccretli eme\u011fin s\u00f6m\u00fcr\u00fcc\u00fcs\u00fc olurlar.) “\u0130nsan enerjisinin korkun\u00e7 heba edili\u015fi. \u00dcretim ko\u015fulunun giderek elveri\u015fsiz hale gelmesi ve \u00fcretim ara\u00e7lar\u0131n\u0131n fiyatlar\u0131n\u0131n y\u00fckselmesi\u00a0 toprak par\u00e7alar\u0131 m\u00fclkiyetinin ka\u00e7\u0131n\u0131lmaz bir yasas\u0131.” Tar\u0131mda, sanayide oldu\u011fu gibi, kapitalizm, \u00fcretim s\u00fcrecini ancak “\u00fcreticinin kurban edilmesi” pahas\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fcr.
“K\u0131r emek\u00e7ilerinin geni\u015f b\u00f6lgelere da\u011f\u0131lmalar\u0131, bunlar\u0131n direnme g\u00fc\u00e7lerini k\u0131rd\u0131\u011f\u0131 halde, kent i\u015f\u00e7ilerinin yo\u011funla\u015fmalar\u0131 bu g\u00fcc\u00fc art\u0131r\u0131r. Kent sanayilerinde oldu\u011fu gibi, modern tar\u0131mda da, eme\u011fin \u00fcretkenli\u011findeki art\u0131\u015f ve harekete ge\u00e7irilen emek kitlesi, bizzat emek-g\u00fcc\u00fcn\u00fcn \u0131sraf\u0131 ve kemirilip t\u00fcketilmesi pahas\u0131na olur. \u00dcstelik, kapitalist tar\u0131mdaki her geli\u015fme, yaln\u0131z emek\u00e7iyi soyma sanat\u0131nda de\u011fil, [sayfa 37] topra\u011f\u0131 soyma sanat\u0131nda da bir ilerlemedir. … Kapitalist \u00fcretim, bu nedenle, teknolojiyi geli\u015ftirir, ve ancak b\u00fct\u00fcn zenginli\u011fin as\u0131l kayna\u011f\u0131n\u0131, yani topra\u011f\u0131 ve emek\u00e7iyi kurutarak \u00e7e\u015fitli s\u00fcre\u00e7leri toplumsal bir b\u00fct\u00fcn i\u00e7inde birle\u015ftirir.” (Kapital, Birinci Cilt, 13. B\u00f6l\u00fcm\u00fcn[33] sonu).[34]<\/p>\n

SOSYAL\u0130ZM<\/strong><\/p>\n

Yukar\u0131dan beri a\u00e7\u0131k\u00e7a g\u00f6r\u00fclmektedir ki, Marks kapitalist toplumun sosyalist topluma d\u00f6n\u00fc\u015fmesinin ka\u00e7\u0131n\u0131lmazl\u0131\u011f\u0131n\u0131, t\u00fcm\u00fcyle ve yaln\u0131zca, \u00e7a\u011fda\u015f toplumun geli\u015fiminin ekonomik yasas\u0131ndan \u00e7\u0131karmaktad\u0131r. Marks’\u0131n \u00f6l\u00fcm\u00fcnden bu yana, yar\u0131m y\u00fczy\u0131l boyunca, geni\u015f-\u00f6l\u00e7ekli \u00fcretimin b\u00fcy\u00fcmesiyle kapitalist karteller, sendikalar ve tr\u00f6stlerle oldu\u011fu kadar, mali sermayenin boyutlar\u0131 ve g\u00fcc\u00fcndeki \u00e7ok b\u00fcy\u00fck art\u0131\u015fla da kendini \u00e7ok \u00e7arp\u0131c\u0131 bir bi\u00e7imde ortaya koyan ve binlerce bi\u00e7ime b\u00fcr\u00fcnerek g\u00f6r\u00fclmemi\u015f bir h\u0131zla ilerleyen eme\u011fin toplumsalla\u015fmas\u0131, sosyalizmin ka\u00e7\u0131n\u0131lmaz do\u011fu\u015funun, ba\u015fl\u0131ca maddi temelini haz\u0131rlamaktad\u0131r. Bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn d\u00fc\u015f\u00fcnsel ve manevi itici g\u00fcc\u00fc, bizzat kapitalizm taraf\u0131ndan e\u011fitilmekte olan proletaryad\u0131r. Proletaryan\u0131n burjuvaziye kar\u015f\u0131 her g\u00fcn biraz daha i\u00e7erik y\u00f6n\u00fcnden zenginle\u015ferek bir s\u00fcr\u00fc bi\u00e7imlerde ifadesini bulan sava\u015f\u0131m\u0131, politik g\u00fcc\u00fcn proletarya taraf\u0131ndan ele ge\u00e7irilmesine (“proletarya diktat\u00f6rl\u00fc\u011f\u00fc”) y\u00f6nelen, politik bir sava\u015f\u0131m halini ka\u00e7\u0131n\u0131lmaz olarak al\u0131r. \u00dcretimin toplumsalla\u015fmas\u0131, sonunda, \u00fcretim ara\u00e7lar\u0131n\u0131n toplumun mal\u0131 olmas\u0131na, “m\u00fclk sahiplerinin m\u00fclks\u00fczle\u015ftirilmesi”ne yol a\u00e7mak zorundad\u0131r. Eme\u011fin \u00fcretkenli\u011finde g\u00f6r\u00fclmemi\u015f bir art\u0131\u015f, daha k\u0131sa i\u015fg\u00fcn\u00fc, k\u00fc\u00e7\u00fck-\u00f6l\u00e7ekli, ilkel ve da\u011f\u0131n\u0131k \u00fcretimin kal\u0131nt\u0131 ve y\u0131k\u0131nt\u0131lar\u0131n\u0131n yerini kolektif ve geli\u015fkin eme\u011fin almas\u0131\u00a0 bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn do\u011frudan sonu\u00e7lar\u0131 bunlard\u0131r. Kapitalizm, her zaman, tar\u0131m ve sanayi aras\u0131ndaki ba\u011flar\u0131 kopar\u0131r, ama ayn\u0131 zamanda da, \u00e7ok y\u00fcksek geli\u015fimi i\u00e7ersinde, bu ba\u011flar\u0131n yeni \u00f6\u011felerini, bilimin bilin\u00e7li olarak uygulanmas\u0131 ve [sayfa 38] kollektif eme\u011fin yo\u011funla\u015fmas\u0131, ve insan n\u00fcfusunun yeniden da\u011f\u0131l\u0131m\u0131 (b\u00f6ylece, hem k\u0131rsal b\u00f6lgenin gerili\u011fine tecrit edilmi\u015flik ve barbarl\u0131\u011fa, ve b\u00fcy\u00fck kentlerde geni\u015f halk y\u0131\u011f\u0131nlar\u0131n\u0131n yo\u011funla\u015fmas\u0131na bir son verir) temeline dayanarak sanayi ve tar\u0131m aras\u0131nda bir birli\u011fi haz\u0131rlar. Yeni bir aile bi\u00e7imi, kad\u0131nlar\u0131n durumunda ve gen\u00e7 ku\u015fa\u011f\u0131n yeti\u015ftirilmesinde yeni ko\u015fullar, bug\u00fcnk\u00fc kapitalizmin en y\u00fcksek bi\u00e7imleri ile haz\u0131rlan\u0131r: kad\u0131nlar\u0131n ve \u00e7ocuklar\u0131n eme\u011fi ve ataerkil ailenin kapitalizm taraf\u0131ndan y\u0131k\u0131lmas\u0131, ka\u00e7\u0131n\u0131lmaz olarak, en korkun\u00e7, en y\u0131k\u0131c\u0131 ve en i\u011fren\u00e7 bi\u00e7imleri ile modern toplumda g\u00f6r\u00fcl\u00fcr. B\u00f6yle olmakla birlikte, “modern sanayi, \u00fcretim s\u00fcrecinde, kad\u0131nlara, gen\u00e7lere, her iki cinsiyetten \u00e7ocuklara, ev alan\u0131n\u0131n d\u0131\u015f\u0131nda \u00f6nemli bir yer vermekle, daha \u00fcst d\u00fczeyde bir aile bi\u00e7imi ve cinsiyetler aras\u0131 ili\u015fki konusunda yeni bir ekonomik temel yarat\u0131r. Cermen-h\u0131ristiyan aile bi\u00e7imini mutlak ve de\u011fi\u015fmez saymak, birarada al\u0131nd\u0131\u011f\u0131 zaman bir dizi tarihsel geli\u015fmenin haklar\u0131 olan eski Roma, Yunan ya da Do\u011fu aile bi\u00e7imine bu \u00f6zelli\u011fi vermek kadar sa\u00e7mad\u0131r. Ayr\u0131ca, her iki cinsiyetten ve her ya\u015ftan bireylerden olu\u015fan ortakla\u015fa \u00e7al\u0131\u015fma toplulu\u011funun, uygun ko\u015fullar alt\u0131nda, zorunlu olarak insan\u0131 geli\u015ftiren bir kaynak halini alaca\u011f\u0131 a\u00e7\u0131k bir ger\u00e7ektir; oysa \u00fcretim s\u00fcrecinin i\u015f\u00e7i i\u00e7in de\u011fil, i\u015f\u00e7inin \u00fcretim s\u00fcreci i\u00e7in varoldu\u011fu, kendili\u011finden ortaya \u00e7\u0131kan, zalim ve kapitalist\u00e7e bi\u00e7imiyle bu durum, durmadan \u00e7evreye yay\u0131lan bir yozla\u015fma ve k\u00f6lelik kayna\u011f\u0131 olur.” (Kapital, Birinci Cilt, 13. B\u00f6l\u00fcm\u00fcn sonu.)[35] “Fabrika sistemi i\u00e7inde at\u0131lm\u0131\u015f ve filizlenmeye ba\u015flam\u0131\u015ft\u0131r; bu t\u00fcr bir e\u011fitimle, belli bir ya\u015f\u0131n \u00fczerindeki her \u00e7ocuk, \u00fcretici i\u015fi \u00f6\u011frenim ve jimnastik ile birarada y\u00fcr\u00fctecek ve bu yaln\u0131zca \u00fcretimdeki etkinli\u011fin art\u0131r\u0131lmas\u0131nda bir y\u00f6ntem olarak de\u011fil, tam anlam\u0131yla geli\u015fmi\u015f bir insan\u0131n yeti\u015ftirilmesinde tek y\u00f6ntem olarak uygulanacakt\u0131r.” (Ibid..)[36] Marks’\u0131n sosyalizmi, ulus toplulu\u011fu ve devlet sorunlar\u0131n\u0131 da, yaln\u0131zca ge\u00e7mi\u015fi a\u00e7\u0131klamak anlam\u0131nda de\u011fil, ayn\u0131 zamanda gelece\u011fin c\u00fcretli bir \u00f6nceden g\u00f6rmesi ve bunu ger\u00e7ekle\u015ftirmek i\u00e7in g\u00f6z\u00fcpek bir [sayfa 39] eyleme giri\u015filmesi de, ayn\u0131 tarihsel yere oturtulmaktad\u0131r. Uluslar, toplumsal geli\u015fmenin burjuva \u00e7a\u011f\u0131n\u0131n, ka\u00e7\u0131n\u0131lmaz bir \u00fcr\u00fcn\u00fc, ka\u00e7\u0131n\u0131lmaz bir bi\u00e7imidir. \u0130\u015f\u00e7i s\u0131n\u0131f\u0131 “kendini ulus i\u00e7inde olu\u015fturmak”s\u0131z\u0131n, “ulusal” olmaks\u0131z\u0131n (“s\u00f6zc\u00fc\u011f\u00fcn bujuva anlam\u0131yla de\u011fil ku\u015fkusuz”), g\u00fc\u00e7lenemezdi, olgunla\u015famazd\u0131 ve bi\u00e7imlenemezdi. Ne var ki, kapitalizmin geli\u015fmesi, her g\u00fcn biraz daha ulusal s\u0131n\u0131rlar\u0131 k\u0131r\u0131p atmakta, ulusal yaln\u0131zl\u0131\u011f\u0131 bozmakta, ulusal uzla\u015fmaz kar\u015f\u0131tl\u0131k yerine, s\u0131n\u0131f uzla\u015fmaz kar\u015f\u0131tl\u0131\u011f\u0131n\u0131 koymaktad\u0131r. Onun i\u00e7in geli\u015fmi\u015f kapitalist \u00fclkelerde “i\u015f\u00e7ilerin vatan\u0131 yoktur” ve i\u015f\u00e7ilerin “birle\u015fik eylemi”, en az\u0131ndan uygar \u00fclkeler i\u00e7in “i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n kurtulu\u015fu i\u00e7in ba\u015fl\u0131ca ko\u015fullardan biridir” s\u00f6zleri tam tam\u0131na do\u011frudur (Kom\u00fcnist Manifesto).[37] Zorun \u00f6rg\u00fctlenmesi olan devlet, toplumun geli\u015fmesinin belirli bir a\u015famas\u0131nda, toplumun uzla\u015fmaz s\u0131n\u0131flara b\u00f6l\u00fcnd\u00fc\u011f\u00fc, ve g\u00f6r\u00fcn\u00fc\u015fte toplumun \u00fczerinde duran ve belirli \u00f6l\u00e7\u00fcde toplumdan ayr\u0131 olan bir otorite olmaks\u0131z\u0131n toplumun varolamayaca\u011f\u0131 zaman ortaya \u00e7\u0131km\u0131\u015ft\u0131r. S\u0131n\u0131f \u00e7eli\u015fkilerinden \u00e7\u0131kan devlet, “en g\u00fc\u00e7l\u00fc s\u0131n\u0131f\u0131n, iktisadi bak\u0131mdan egemen olan, ve bunun sayesinde, siyasal bak\u0131mdan da egemen s\u0131n\u0131f durumuna gelen ve b\u00f6ylece ezilen s\u0131n\u0131f\u0131 boyunduruk alt\u0131nda tutmak ve s\u00f6m\u00fcrmek i\u00e7in yeni ara\u00e7lar kazanan s\u0131n\u0131f\u0131n devleti” olur. “\u0130\u015fte bundan \u00f6t\u00fcr\u00fcd\u00fcr ki, antik devlet, her \u015feyden \u00f6nce, k\u00f6leleri boyunduruk alt\u0131nda tutmak i\u00e7in, k\u00f6le sahiplerinin devletiydi; t\u0131pk\u0131 feodal devletin, serf ve angaryac\u0131 k\u00f6yl\u00fcleri boyunduruk alt\u0131nda tutmak i\u00e7in soylular\u0131n organ\u0131, ve modern temsili devletin [de], \u00fccretli eme\u011fin sermaye taraf\u0131ndan s\u00f6m\u00fcr\u00fclmesi aleti olmas\u0131 gibi”. (Engels, Ailenin, \u00d6zel M\u00fclkiyetin ve Devletin K\u00f6keni,[38] yazar\u0131n kendisinin ve Marks’\u0131n g\u00f6r\u00fc\u015flerini a\u00e7\u0131klad\u0131\u011f\u0131 bir yap\u0131t.) En \u00f6zg\u00fcr ve en ilerici burjuva devlet bi\u00e7imi olan demokratik cumhuriyet bile, bu ger\u00e7e\u011fi hi\u00e7 bir bi\u00e7imde yok edemez, olsa olsa (h\u00fck\u00fcmet ile borsa aras\u0131ndaki ili\u015fkilerin, memurlar ve bas\u0131n\u0131n\u00a0 olayl\u0131 ve dolays\u0131z bozulmalar\u0131n\u0131n vb.), bi\u00e7imini de\u011fi\u015ftirir. Sosyalizm s\u0131n\u0131flar\u0131n ortadan kald\u0131r\u0131lmas\u0131na yol a\u00e7makla devletin [sayfa 40] ortadan kald\u0131r\u0131lmas\u0131na da yola\u00e7acakt\u0131r. Anti-D\u00fchring’de Engels, \u015f\u00f6yle diyor: “Devletin ger\u00e7ekten t\u00fcm toplumun temsilcisi olarak g\u00f6r\u00fcnd\u00fc\u011f\u00fc ilk eylem,\u00a0 retim ara\u00e7lar\u0131na toplum ad\u0131na el konmas\u0131\u00a0 ayn\u0131 zamanda onun devlet olarak kendine \u00f6zg\u00fc son eylemidir de. Bir devlet iktidar\u0131n\u0131n toplumsal ili\u015fkilere m\u00fcdahalesi, bir alandan sonra bir ba\u015fkas\u0131nda gereksiz hale gelir, ve o zaman ister istemez uykuya dalar. Ki\u015filerin h\u00fck\u00fcmeti, yerini, \u015feylerin idaresi ve \u00fcretim i\u015flemlerinin y\u00f6netimine b\u0131rak\u0131r. Devlet “ilga” edilmez, s\u00f6ner.”[39] “\u00dcreticilerin \u00f6zg\u00fcr ve e\u015fit\u00e7i bir birlik temeli \u00fczerinde \u00fcretimi yeniden d\u00fczenleyecek olan toplum, b\u00fct\u00fcn devlet makinesini, bundan b\u00f6yle kendine l\u00e2y\u0131k olan yere, bir kenara atacakt\u0131r: \u00e2s\u00e2r-\u0131 atika m\u00fczesine, \u00e7\u0131kr\u0131k ve tun\u00e7 baltan\u0131n yan\u0131na.” (Engels, Ailenin, \u00d6zel M\u00fclkiyetin ve Devletin K\u00f6keni.)[40]
Son olarak, m\u00fclk sahiplerinin m\u00fclks\u00fczle\u015ftirilmesi d\u00f6neminde de varl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcrecek olan k\u00fc\u00e7\u00fck k\u00f6yl\u00fc kar\u015f\u0131s\u0131nda Marks’\u0131n sosyalizminin tutumu konusunda Marks’\u0131n g\u00f6r\u00fc\u015flerini ifade eden, Engels taraf\u0131ndan yap\u0131lan a\u00e7\u0131klamaya de\u011finmeliyiz: “… iktidara ge\u00e7ti\u011fimizde, b\u00fcy\u00fck toprak sahipleri i\u00e7in yapma zorunda kalaca\u011f\u0131m\u0131z gibi, k\u00fc\u00e7\u00fck k\u00f6yl\u00fcleri (kar\u015f\u0131l\u0131\u011f\u0131n\u0131 ister \u00f6deyerek, ister \u00f6demeyerek) zorla kamula\u015ft\u0131rmay\u0131 akl\u0131m\u0131zdan bile ge\u00e7iremeyece\u011fimiz de bir o kadar a\u00e7\u0131k. K\u00fc\u00e7\u00fck k\u00f6yl\u00fc kar\u015f\u0131s\u0131ndaki \u00f6devimiz, ilkin, onu buna zorlayarak de\u011fil, ama \u00f6rnekler arac\u0131yla buna g\u00f6t\u00fcrerek, ve toplumun yard\u0131m\u0131n\u0131 onun buyru\u011fu alt\u0131na koyarak, onun bireysel m\u00fclkiyeti ve i\u015fletmesini, kooperatif i\u015fletmeye d\u00f6n\u00fc\u015ft\u00fcrmektir. O zaman, ku\u015fku yok ki, k\u00fc\u00e7\u00fck k\u00f6yl\u00fcye bug\u00fcn bile a\u00e7\u0131k\u00e7a anlamas\u0131 gereken, gelecekteki \u00e7\u0131karlar\u0131n\u0131 g\u00f6sterebilecek geni\u015f ara\u00e7lara sahip olaca\u011f\u0131z.” (Engels, Fransa’da ve Almanya’da K\u00f6yl\u00fc Sorunu, s. 17,[41] Alekseyeva taraf\u0131ndan yay\u0131nlanm\u0131\u015ft\u0131r. Rus\u00e7a \u00e7evirisinde yanl\u0131\u015flar vard\u0131r. Orijinali Die Neue Zeit’tad\u0131r.[10*]) [sayfa 41]<\/p>\n

PROLETARYANIN SINIF SAVA\u015eIMININ TAKT\u0130KLER\u0130<\/strong><\/p>\n

Daha 1844-45’ten ba\u015flayarak, eski materyalizmin temel eksikliklerinden birini, yani devrimci pratik eylemin \u00f6nemini kavramada ya da ko\u015fullar\u0131n\u0131 anlamadaki yetersizli\u011fini inceledikten sonra, Marks, teorik \u00e7al\u0131\u015fmalar\u0131n\u0131n yan\u0131nda, b\u00fct\u00fcn ya\u015fam\u0131 boyunca proletaryan\u0131n s\u0131n\u0131f sava\u015f\u0131m\u0131n\u0131n taktiksel sorunlar\u0131na s\u00fcrekli bir dikkat g\u00f6stermi\u015ftir. Bu konuyu kapsayan \u00e7ok geni\u015f bir malzeme y\u0131\u011f\u0131n\u0131 Marks’\u0131n b\u00fct\u00fcn \u00e7al\u0131\u015fmalar\u0131nda, \u00f6zellikle d\u00f6rt cilt halinde 1913’te yay\u0131nlanm\u0131\u015f olan Engels’le olan yaz\u0131\u015fmalar\u0131nda vard\u0131r. Bu malzeme daha biraraya getirilmemi\u015f, toplanmam\u0131\u015f, incelenmemi\u015f ve \u00fczerinde \u00e7al\u0131\u015f\u0131lmam\u0131\u015ft\u0131r. O y\u00fczden biz burada, Marks’\u0131n pek yerinde olarak bu yan\u0131 olmaks\u0131z\u0131n, materyalizm eksik, tek yanl\u0131 ve cans\u0131zd\u0131r dedi\u011fini vurgulayarak, en genel ve en k\u0131sa a\u00e7\u0131klamalar \u00fczerinde durmak zorunda kalaca\u011f\u0131z. Proletarya taktiklerinin temel g\u00f6revi, Marks taraf\u0131ndan, materyalist-diyalektik Weltanschauung’unun b\u00fct\u00fcn postulatlar\u0131 ile kesin uyu\u015fum i\u00e7inde tan\u0131mlanm\u0131\u015ft\u0131r. Yaln\u0131zca, belirli bir toplumdaki t\u00fcm olarak b\u00fct\u00fcn s\u0131n\u0131flar aras\u0131ndaki ili\u015fkilerin genel toplam\u0131n\u0131n nesnel bir de\u011ferlendirmesi, ve bunun sonucu olarak, bu toplumun ula\u015ft\u0131\u011f\u0131 nesnel geli\u015fme a\u015famas\u0131n\u0131n ve onunla \u00f6teki toplumlar aras\u0131ndaki ili\u015fkilerin bir de\u011ferlendirilmesi, ileri bir s\u0131n\u0131f\u0131n do\u011fru taktikleri i\u00e7in temel g\u00f6revi g\u00f6rebilir. Ayn\u0131 zamanda, b\u00fct\u00fcn s\u0131n\u0131flar ve b\u00fct\u00fcn \u00fclkeler, statik olarak de\u011fil de, dinamik olarak, yani bir hareketsizlik durumu i\u00e7inde de\u011fil de, (yasalar\u0131 her s\u0131n\u0131f\u0131n varl\u0131\u011f\u0131n\u0131n ekonomik ko\u015fullar\u0131yla belirlenen) hareket hali i\u00e7inde ele al\u0131nmaktad\u0131r. Hareket de yaln\u0131zca ge\u00e7mi\u015f a\u00e7\u0131s\u0131ndan de\u011fil, ayn\u0131 zamanda gelecek a\u00e7\u0131s\u0131ndan, ve gene yaln\u0131z yava\u015f de\u011fi\u015fimleri g\u00f6ren “evrimcilerin” anlad\u0131\u011f\u0131 kaba anlam\u0131nda de\u011fil, ama diyalektik olarak ele al\u0131nmaktad\u0131r: “… bu \u00e7aptaki geli\u015fmeler i\u00e7inde yirmi y\u0131l, bir g\u00fcnden fazla de\u011fildir, ger\u00e7i daha sonra yirmi y\u0131l\u0131 kapsayacak g\u00fcnler gelebilir” diye Engels’e yaz\u0131yor Marks. (briefwechsel, Cilt 3, s. 127) Geli\u015fmenin her a\u015famas\u0131nda, her an\u0131nda, proletarya taktikleri, bir yandan ileri s\u0131n\u0131f\u0131n s\u0131n\u0131f bilincini, g\u00fcc\u00fcn\u00fc ve militanl\u0131\u011f\u0131n\u0131 geli\u015ftirmek i\u00e7in siyasal durgunluk [sayfa 42] ya da hareketsiz, s\u00f6zde “bar\u0131\u015f\u00e7\u0131” geli\u015fme d\u00f6nemlerinden yararlan\u0131rken, \u00f6te yandan da bu yararlanman\u0131n t\u00fcm \u00e7abas\u0131n\u0131, bu s\u0131n\u0131f\u0131n ilerlemesi “nihai amac\u0131”na do\u011fru, onda, “yirmi y\u0131l\u0131 kapsayan” b\u00fcy\u00fck g\u00fcnlerin b\u00fcy\u00fck ama\u00e7lar\u0131 i\u00e7in pratik \u00e7\u00f6z\u00fcmler bulmak yetene\u011finin yarat\u0131lmas\u0131na do\u011fru y\u00f6nelterek, insan tarihinin bu nesnel olarak ka\u00e7\u0131n\u0131lmaz diyalekti\u011fini hesaba katmak zorundad\u0131r. Marks’\u0131n tezlerinden ikisi bununla ilgili olarak \u00f6zel \u00f6nem ta\u015f\u0131maktad\u0131r: bunlardan biri Felsefenin Sefaleti i\u00e7indedir ve proletaryan\u0131n ekonomik sava\u015f\u0131m\u0131 ve ekonomik \u00f6rg\u00fctlenmesiyle ilgilidir, \u00f6teki Kom\u00fcnist Manifesto’dad\u0131r ve proletaryan\u0131n siyasal g\u00f6revleriyle ilgilidir. \u0130lke \u015f\u00f6yledir: “Geni\u015f-\u00f6l\u00e7ekli sanayi birbirini tan\u0131mayan bir insan y\u0131\u011f\u0131n\u0131n\u0131 bir yerde yo\u011funla\u015ft\u0131r\u0131r. Rekabet bunlar\u0131n \u00e7\u0131karlar\u0131n\u0131 b\u00f6ler. Ama \u00fccretlerin korunmas\u0131, patronlar\u0131na kar\u015f\u0131 sahip olduklar\u0131 bu ortak \u00e7\u0131kar, onlar\u0131 ortak bir direnme\u00a0 irlik d\u00fc\u015f\u00fcncesinde birle\u015ftirir. … Ba\u015flang\u0131\u00e7ta tecrit edilmi\u015f olan birlikler gruplar halinde gelirler … ve daima birle\u015fmi\u015f sermaye ile y\u00fczy\u00fcze olu\u015flar\u0131, birli\u011fin korunmas\u0131n\u0131 onlar i\u00e7in [yani i\u015f\u00e7iler i\u00e7in] \u00fccretlerin korunmas\u0131ndan daha \u00e7ok gerekli hale getirir. … Bu sava\u015f\u0131mda\u00a0 er\u00e7ek bir i\u00e7 sava\u015fta yakla\u015fmakta olan kavgan\u0131n gerekli t\u00fcm unsurlar\u0131 birle\u015fir ve geli\u015fir. Bir kez bu noktaya ula\u015ft\u0131\u011f\u0131nda, birlik siyasal bir niteli\u011fe b\u00fcr\u00fcn\u00fcr.” Biz, burda, birka\u00e7 on y\u0131l s\u00fcrecek olan ekonomik sava\u015f\u0131m\u0131n ve sendika hareketinin proletaryan\u0131n g\u00fc\u00e7lerini “gelece\u011fin kavgas\u0131na” haz\u0131rlayaca\u011f\u0131 b\u00fct\u00fcn bu uzun d\u00f6nemin program ve taktiklerini buluruz. Bunun t\u00fcm\u00fc, Marks ve Engels’in bir\u00e7ok kez at\u0131flar yapm\u0131\u015f olduklar\u0131, s\u0131nai “g\u00f6nen\u00e7”in, nas\u0131l “proletaryay\u0131 sat\u0131nalmak” giri\u015fimlerine, onlar\u0131 sava\u015f\u0131mdan uzakla\u015ft\u0131rmaya yola\u00e7t\u0131\u011f\u0131n\u0131 g\u00f6steren, \u0130ngiliz i\u015f\u00e7i hareketi \u00f6rne\u011fi ile (Briefwechsel, cilt 1, s. 136); bu g\u00f6nencin genel olarak nas\u0131l “i\u015f\u00e7ileri demoralize etti\u011fini” (cilt 2, s. 218); \u0130ngiliz proletaryas\u0131n\u0131n nas\u0131l “burjuvala\u015ft\u0131\u011f\u0131n\u0131”\u00a0 “b\u00fct\u00fcn uluslar\u0131n bu en burjuvas\u0131, a\u00e7\u0131k\u00e7a eninde sonunda burjuvazinin yan\u0131nda bir burjuva aristokrasisine ve bir burjuva proletaryas\u0131na sahip olmay\u0131 ama\u00e7lamaktad\u0131r” (cilt 2, s. 290); onun “devrimci enerjisinin” nas\u0131l s\u0131z\u0131p kayboldu\u011funu (cilt 3, s.124); “\u0130ngiliz i\u015f\u00e7ilerinin kendilerini a\u00e7\u0131k burjuva salg\u0131n\u0131ndan [sayfa 43] kurtarmalar\u0131ndan \u00f6nce olduk\u00e7a uzun bir zaman boyunca nas\u0131l beklemek gerekece\u011fini (cilt 3, s. 127); \u0130ngiliz i\u015f\u00e7i hareketinin nas\u0131l “\u00e7artist h\u0131rstan yoksun oldu\u011funu” (1866, cilt 3, s. 305); \u0130ngiliz i\u015f\u00e7i liderlerinin nas\u0131l “radikal burjuva ve i\u015f\u00e7i” aras\u0131nda bir tip haline geldi\u011fi (Holyoak’a atfen, cilt 4, s. 209); nas\u0131l \u0130ngiliz tekelcili\u011fi y\u00fcz\u00fcnden, ve tekelcilik devam etti\u011fi s\u00fcrece, “\u0130ngiliz i\u015f\u00e7isinin yerinden k\u0131m\u0131ldamayaca\u011f\u0131”n\u0131 (cilt 4, s. 443) g\u00f6steren \u00f6rneklerle kar\u015f\u0131la\u015ft\u0131r\u0131lmal\u0131d\u0131r. \u0130\u015f\u00e7i s\u0131n\u0131f\u0131 hareketinin genel gidi\u015fi (ve sonucu) ile ba\u011flant\u0131l\u0131 olarak, ekonomik sava\u015f\u0131m taktikleri, burda, g\u00f6ze \u00e7arpan bir geni\u015flikte, ayr\u0131nt\u0131l\u0131, diyalektik ve ger\u00e7ekten devrimci a\u00e7\u0131dan ele al\u0131nmaktad\u0131r.
Kom\u00fcnist Manifesto, politik sava\u015f\u0131m\u0131n taktikleri \u00fczerinde temel bir marksist ilkeyi geli\u015ftirmi\u015ftir: “Kom\u00fcnistler, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n ivedi hedeflerine ula\u015f\u0131lmas\u0131 ve o andaki \u00e7\u0131karlar\u0131n\u0131n ger\u00e7ekle\u015fmesi i\u00e7in sava\u015f\u0131rlar; ama mevcut hareket i\u00e7erisinde, bu hareketin gelece\u011fini de temsil eder ve g\u00f6zetirler.”[42] \u0130\u015fte bu y\u00fczden Marks, 1848’de Polonya’daki “tar\u0131msal devrim” partisini, “1846’da Krakov ayaklanmas\u0131n\u0131 d\u00fczenleyen partiyi” destekledi.[11*] Almanya’da Marks, 1848 ve 1849’da a\u015f\u0131r\u0131 devrimci demokratlar\u0131 destekledi, ve taktikler konusunda o zaman s\u00f6ylemi\u015f olduklar\u0131ndan, daha sonra hi\u00e7 geri d\u00f6nmedi. Alman burjuvazisini, “daha ba\u015f\u0131nda, halka ihanet etme” (yaln\u0131zca k\u00f6yl\u00fcl\u00fckle bir ittifak, burjuvazinin ama\u00e7lar\u0131n\u0131 t\u00fcm\u00fcyle ger\u00e7ekle\u015ftirmesini sa\u011flayabilirdi), “ve eski toplumun ta\u00e7l\u0131 temsilcileriyle uzla\u015fma e\u011filiminde” olan bir unsur olarak de\u011ferlendirdi. Burjuva demokratik devrim d\u00f6neminde, Alman burjuva s\u0131n\u0131f\u0131n\u0131n konumunu, Marks \u015f\u00f6yle \u00f6zetlemektedir\u00a0\u00a0 bu arada \u015funu da belirtelim ki, bu tahlil, toplumu \u00fcstelik de yaln\u0131zca geriye do\u011fru bir hareket y\u00f6n\u00fcnden de\u011fil, hareket i\u00e7erisinde inceleyen bir materyalizm \u00f6rne\u011fidir: “Kendine g\u00fcvenmeksizin, halka g\u00fcvenmeksizin, yukardakilere homurdanan, a\u015fa\u011f\u0131dakiler \u00f6n\u00fcnde titreyen … d\u00fcnya f\u0131rt\u0131nas\u0131yla y\u0131lan, … hi\u00e7 bir y\u00f6n\u00fcyle enerjisi olmayan, her y\u00f6n\u00fcyle a\u015f\u0131rmac\u0131l\u0131k … inisiyatifsiz … bunak \u00e7\u0131karlar\u0131 u\u011fruna kendini g\u00fcrb\u00fcz bir halk\u0131n ilk [sayfa 44] gen\u00e7lik d\u00fcrt\u00fclerini y\u00f6nlendirmeye ve sapt\u0131rmaya mahkum olmu\u015f g\u00f6ren murdar bir ihtiyar…” (Neue Rheinische Zeitung, 1848; Bkz: Literarischer Nachlass cilt 3, s. 212.)[43] Yirmi y\u0131l kadar sonra, Marks, Engels’e yazd\u0131\u011f\u0131 bir mektupta (Briefwechsel, cilt 3, s. 224), 1848 Devrimi burjuvazinin, bar\u0131\u015f i\u00e7inde k\u00f6leli\u011fi, salt bir \u00f6zg\u00fcrl\u00fck u\u011fruna, sava\u015f umuduna ye\u011flemesi nedeniyle ba\u015far\u0131s\u0131zl\u0131\u011fa u\u011fram\u0131\u015f oldu\u011funu belirtmi\u015fti. 1848-49 devrimci d\u00f6nem sona erdi\u011fi zaman, Marks, her t\u00fcrl\u00fc ihtil\u00e2lcilik oyunu giri\u015fimlerine kar\u015f\u0131 \u00e7\u0131kt\u0131 (Schopper ve Willich’e kar\u015f\u0131 olan sava\u015f\u0131m\u0131), g\u00f6r\u00fcn\u00fc\u015fte “bar\u0131\u015f\u00e7\u0131” bir yoldan yeni devrimleri haz\u0131rlamakta olan yeni d\u00f6nemde \u00e7al\u0131\u015fabilme olana\u011f\u0131nda direndi. Marks’\u0131n bu \u00e7al\u0131\u015fman\u0131n y\u00fcr\u00fct\u00fclmesini istedi\u011fi hava, gericili\u011fin en karanl\u0131k d\u00f6nemi olan 1856 Almanyas\u0131’ndaki durumu de\u011ferlendirmesinde g\u00f6r\u00fclebilir: “Almanya’da her \u015fey, proleter devrimin K\u00f6yl\u00fc Sava\u015f\u0131n\u0131n bir ikinci bask\u0131s\u0131yla desteklenmesi olana\u011f\u0131na ba\u011fl\u0131d\u0131r.” (briefwechsel, cilt 2, s. 108.) Almanya’da demokratik (burjuva) devrim tamamlanmad\u0131\u011f\u0131 s\u00fcrece Marks, b\u00fct\u00fcn dikkatleri sosyalist proletaryan\u0131n taktiklerine, k\u00f6yl\u00fcl\u00fc\u011f\u00fcn demokratik enerjisinin geli\u015fmesi \u00fczerine \u00e7evirdi. Lasalle’\u0131n tutumunu “nesnel olarak … Prusya u\u011fruna, i\u015f\u00e7i hareketinin t\u00fcm\u00fcne ihanet” olarak kabul etti (cilt 3, s. 210), bu arada \u015funu da belirtelim ki, Lassalle, junkerlere ve Prusya milliyet\u00e7ili\u011fine kar\u015f\u0131 ho\u015fg\u00f6r\u00fcl\u00fc bir tutum tak\u0131nd\u0131\u011f\u0131 i\u00e7in b\u00f6yle d\u00fc\u015f\u00fcnd\u00fc. Bas\u0131na verecekleri ortak bildiri \u00fczerine Marks’la g\u00f6r\u00fc\u015f al\u0131\u015fveri\u015finde bulunurlarken, Engels 1865’te \u015f\u00f6yle yaz\u0131yordu: “Tar\u0131m\u0131n a\u011f\u0131r bast\u0131\u011f\u0131 bir \u00fclkede, … sanayi proletaryas\u0131 ad\u0131na burjuvaziye yaln\u0131z ba\u015f\u0131na bir sald\u0131r\u0131ya ge\u00e7mek, ama b\u00fcy\u00fck feodal aristokrasinin k\u0131rbac\u0131 alt\u0131ndaki k\u0131rsal proletaryan\u0131n ataerkil s\u00f6m\u00fcr\u00fcs\u00fcne tek bir s\u00f6zc\u00fck bile ay\u0131rmamak, korkakl\u0131kt\u0131r.” (Cilt 3, s. 217.) 1864’ten 1870’e kadar, Almanya’da burjuva-demokratik devrimin tamamlanma d\u00f6nemi biterken, Prusyal\u0131 ve Avusturyal\u0131 s\u00f6m\u00fcr\u00fcc\u00fc s\u0131n\u0131flar\u0131n\u0131n \u015fu ya da bu yolda, bu devrimi yukardan tamamlama sava\u015f\u0131m\u0131 verdi\u011fi d\u00f6nemde, Marks, yaln\u0131zca Bismarck ile cilvele\u015fen Lassalle’\u0131 azarlamakla kalmam\u0131\u015f, [sayfa 45] “Avusturyac\u0131l\u0131k”a ve tikelcili\u011fin savunuculu\u011funa sapan Liebknecht’i de do\u011fru yola getirmi\u015ftir; Marks, Bismarck ve Avusturyac\u0131lar\u0131n her ikisine kar\u015f\u0131 da e\u015fit \u00f6l\u00e7\u00fcde amans\u0131z sava\u015facak devrimci taktikler, “galip olan”a\u00a0 rusya Junkeri\u00a0 [12*] uyan de\u011fil de, Prusya askeri zaferleri ile yarat\u0131lan ko\u015fullara kar\u015f\u0131n, ona kar\u015f\u0131 devrimci sava\u015f\u0131m\u0131 acil olarak yenileyen taktikler istiyordu (briefwechsel, c. 3, s. 134, 136, 147, 179, 204, 210, 215, 218, 437, 440-41). \u00dcnl\u00fc 9 Eyl\u00fcl 1870 Enternasyonal S\u00f6ylevinde, Marks, Frans\u0131z proletaryas\u0131n\u0131 zamans\u0131z bir ba\u015fkald\u0131rma konusunda uyarm\u0131\u015ft\u0131r, ama her \u015feye kar\u015f\u0131n bir ayaklanma olunca (1871), Marks, “g\u00f6\u011f\u00fc titreten” (Marks’\u0131n Kugelmann’a mektubu) y\u0131\u011f\u0131nlar\u0131n devrimci inisiyatifini co\u015fkuyla selamlad\u0131.[44] Marks’\u0131n diyalektik materyalizmi a\u00e7\u0131s\u0131ndan, bu durumda devrimci eylemin yenilgisi, ba\u015fka bir\u00e7ok durumda oldu\u011fu gibi, proletarya sava\u015f\u0131m\u0131n\u0131n genel gidi\u015fi ve sonu\u00e7lar\u0131 i\u00e7erisinde, sa\u011flanm\u0131\u015f olan durumun b\u0131rak\u0131lmas\u0131ndan ve sava\u015fmaks\u0131z\u0131n teslim olmaktan daha az k\u00f6t\u00fcyd\u00fc. B\u00f6ylesine bir teslimiyet, proletaryay\u0131 demoralize edecek ve onun militanl\u0131\u011f\u0131n\u0131 zay\u0131flatacakt\u0131. Siyasal durgunluk ve burjuva legalitesi egemenli\u011fi d\u00f6nemlerinde, legal ara\u00e7lar\u0131n kullan\u0131lmas\u0131n\u0131n \u00f6nemini t\u00fcm\u00fcyle kavrarken Marks, 1877 ve 1878’de Sosyalistlere-Kar\u015f\u0131 Yasan\u0131n[13*] \u00e7\u0131kmas\u0131ndan sonra, Most’un “devrimci s\u00f6zlerini” \u015fiddetle su\u00e7larken; bir yandan da e\u011fer daha fazlas\u0131yla de\u011filse, en az onun kadar bir \u015fiddetle de, bir s\u00fcreden beri Sosyalistlere-Kar\u015f\u0131 Yasaya kar\u015f\u0131 kararl\u0131l\u0131k, metanet, devrimci bir ruh ve illegal bir sava\u015f\u0131ma ba\u015fvurma haz\u0131rl\u0131l\u0131\u011f\u0131n\u0131 g\u00f6stermeyen Sosyal-Demokrat Parti yetkililerine sald\u0131rm\u0131\u015ft\u0131r. (briefwechsel, cilt 4, s. 397, 404, 418, 422, 424 ayr\u0131ca kar\u015f\u0131 Sorge’e yazd\u0131\u011f\u0131 mektuplar.)<\/p>\n

B\u0130BL\u0130YOGRAFYA<\/strong><\/p>\n

MARKS’\u0131n yap\u0131tlar\u0131 ve mektuplar\u0131, hen\u00fcz t\u00fcm\u00fcyle biraraya getirilip yay\u0131nlanmam\u0131\u015ft\u0131r. Marks’\u0131n yap\u0131tlar\u0131ndan, Rus\u00e7aya \u00e7evrilenler, [sayfa 46] di\u011fer dillere \u00e7evrilenlerden daha fazlad\u0131r. Marks’\u0131n yap\u0131tlar\u0131n\u0131n a\u015fa\u011f\u0131daki listesi tarih s\u0131ras\u0131na g\u00f6re d\u00fczenlenmi\u015ftir.
1841’de Marks, Epik\u00fcros’un felsefesi \u00fczerine tezini yazd\u0131. (Bu, ilerde daha \u00e7ok s\u00f6z\u00fcn\u00fc edece\u011fimiz, Literarischer Nachlass’\u0131n kapsam\u0131na al\u0131nm\u0131\u015ft\u0131r.) Bu tezinde, Marks, h\u00e2l\u00e2, hegelci idealist bak\u0131\u015f a\u00e7\u0131s\u0131na s\u0131k\u0131s\u0131k\u0131ya ba\u011fl\u0131d\u0131r.
1842’de, Marks, Rheinische Zeitung’a (K\u00f6ln) makaleler yazd\u0131, bunlar\u0131n aras\u0131nda, alt\u0131nc\u0131 Ren Diyetindeki \u00f6zg\u00fcr bas\u0131n tart\u0131\u015fmalar\u0131n\u0131n bir ele\u015ftirisi, odun ka\u00e7ak\u00e7\u0131l\u0131\u011f\u0131na ili\u015fkin yasa konusunda bir makale, siyasetin, il\u00e2hiyattan ayr\u0131lmas\u0131n\u0131 savunan bir di\u011fer makale (k\u0131smen Literarischer Nachlass’\u0131n kapsam\u0131na al\u0131nm\u0131\u015ft\u0131r) vb. bulunmaktad\u0131r. Burada, Marks’\u0131n, idealizmden materyalizme ve devrimci demokrasiden kom\u00fcnizme ge\u00e7i\u015finin belirtilerini g\u00f6r\u00fcr\u00fcz.
1844’te, Paris’te Marks ve Arnold Ruge’un y\u00f6netiminde, Deutshe-Franz\u00f6sische Jahrb\u00fccher yay\u0131na ba\u015flad\u0131. Burada, bu ge\u00e7i\u015fin en sonu ger\u00e7ekle\u015ftirildi\u011fi g\u00f6r\u00fcl\u00fcr. Marks’\u0131n, bu dergide yay\u0131nlanan makaleleri aras\u0131nda, en dikkate de\u011fer olanlar\u0131 \u015funlard\u0131r: Hegelci Hukuk Felsefesinin Bir Ele\u015ftirisi (Literarischer Nachlass’\u0131n yan\u0131s\u0131ra, ayr\u0131 bir bro\u015f\u00fcr olarak da yay\u0131nlanm\u0131\u015ft\u0131r.) ve Yahudi Sorunu \u00dczerine, (gene Literarischer Nachlass’da; Znaniye Yay\u0131nevi taraf\u0131ndan Ucuz Kitapl\u0131k serisinden 210 numaral\u0131 bro\u015f\u00fcr olarak \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r).
1845’te, Marks ve Engels, birlikte Main’deki Frankfurt’da, Kutsal Aile, Bruno Bauer ve Ortaklar\u0131na Kar\u015f\u0131 ba\u015fl\u0131kl\u0131 bir bro\u015f\u00fcr yay\u0131nlad\u0131lar. (Literarischer Nachlass yan\u0131s\u0131ra, bro\u015f\u00fcr olarak iki Rus bask\u0131s\u0131 vard\u0131r: biri, 1906’da, St. Petersburg’da Novy Golos taraf\u0131ndan \u00f6teki, 1907’de, St. Petersburg’da, Vestnik Znaniya taraf\u0131ndan yay\u0131nland\u0131.)
1845 ilkyaz\u0131nda, Marks, Feuerbach \u00fczerine tezlerini yazd\u0131. (Friedrich Engels, Ludwig Feuerbach ba\u015fl\u0131kl\u0131 bro\u015f\u00fcr\u00fcnde ek olarak yay\u0131nlanm\u0131\u015ft\u0131r. Rus\u00e7a bir \u00e7evirisi bulunmaktad\u0131r.)
1845-1847’de, Marks, Vorw\u00e4rts, Deutsche-Br\u00fcsseler-Zeitung, (1847); Westph\u00e4lisches Dampfboot (Bielefeld, 1845-48); Der Gesellschaftsspiegel (Elberfeld, 1846) gazetelerine, bir\u00e7ok makaleler yazd\u0131. (Bunlar\u0131n \u00e7o\u011fu, biraraya getirilmemi\u015f, yeniden bas\u0131lmam\u0131\u015f ya da Rus\u00e7aya \u00e7evrilmemi\u015ftir.)
1847’de Marks, Proudhon’a kar\u015f\u0131 temel yap\u0131t\u0131n\u0131, Proudhon’un Sefaletin Felsefesi’ne yan\u0131t olarak, Felsefenin Sefaleti’ni yazd\u0131. Kitap, Br\u00fcksel ve Paris’te yay\u0131nland\u0131. (Rus\u00e7ada, Novy Mir’in \u00e7\u0131kard\u0131\u011f\u0131, biri G. Lvovi\u00e7, di\u011feri Alekseyeva, sonuncusu da Prosve\u015f\u00e7eniye taraf\u0131ndan \u00e7evrilmi\u015f ve hepsi de 1905-1906’da yay\u0131nlanm\u0131\u015f olan \u00fc\u00e7 bask\u0131 vard\u0131r.)
1848’de, Br\u00fcksel’de, Serbest Ticaret \u00dczerine Konu\u015fma yay\u0131nland\u0131 (Rus\u00e7a \u00e7evirisi mevcuttur, bunu, Londra’da, Engels’in i\u015fbirli\u011fi ile yay\u0131nlanan ve san\u0131r\u0131m, Avrupa’n\u0131n b\u00fct\u00fcn dillerine ve di\u011fer birka\u00e7 dile \u00e7evrilmi\u015f [sayfa 47] olan \u00fcnl\u00fc Kom\u00fcnist Partisi Manifestosu izledi. (Bu yap\u0131t\u0131n, 1905 ve 1906 y\u0131llar\u0131na ait, Molot, Kolokol, Alekseyeva vb. taraf\u0131ndan \u00e7evrilmi\u015f hemen hemen sekiz Rus\u00e7a bask\u0131s\u0131 vard\u0131r, \u00e7o\u011funa elkonulmu\u015ftur. Bunlar \u00e7e\u015fitli ba\u015fl\u0131klar alt\u0131nda \u00e7\u0131kt\u0131lar: Kom\u00fcnist Manifesto, Sosyal S\u0131n\u0131flar ve Kom\u00fcnizm, Kapitalizm ve Kom\u00fcnizm, Tarih Felsefesi. Hem bunun, hem de Marks’\u0131n di\u011fer yap\u0131tlar\u0131n\u0131n tam ve en do\u011fru \u00e7evirileri, Eme\u011fin Kurtulu\u015fu Grubunun d\u0131\u015farda yay\u0131nlanm\u0131\u015f bas\u0131mlar\u0131 aras\u0131nda bulunabilir.)
1 Haziran 1848’den, 19 May\u0131s 1849’a kadar, K\u00f6ln’de, Marks’\u0131n ger\u00e7ekte ba\u015f y\u00f6neticili\u011fini yapt\u0131\u011f\u0131 Neue Rheinische Zeitung yay\u0131nland\u0131. Marks’\u0131n, g\u00fcn\u00fcm\u00fcze kadar devrimci proletaryan\u0131n en iyi ve h\u00e2l\u00e2 a\u015f\u0131lmam\u0131\u015f organ\u0131 olarak kalan bu gazetede yay\u0131nlanm\u0131\u015f olan makaleleri, t\u00fcm\u00fcyle biraraya getirilmemi\u015f ve yeniden bas\u0131lmam\u0131\u015ft\u0131r. Bunlar\u0131n en \u00f6nemlileri, Literarischer Nachlass’\u0131n kapsam\u0131na al\u0131nm\u0131\u015ft\u0131r. Bu gazetede bas\u0131lm\u0131\u015f olan \u00dccretli Emek ve Sermaye (1905 ve 1906’da, Kozman, Molot, Myagkov ve Vovi\u00e7 taraf\u0131ndan, d\u00f6rt Rus\u00e7a bas\u0131m\u0131 yap\u0131lm\u0131\u015ft\u0131r) ve gene ayn\u0131 gazeteden Y\u00f6netimdeki Liberaller (1906’da St. Petersburg’da Znaniye Yay\u0131nevi taraf\u0131ndan, ucuz kitaplar serisinden, 272 numaral\u0131 bro\u015f\u00fcr olarak bas\u0131lm\u0131\u015ft\u0131r) tekrar tekrar bro\u015f\u00fcr halinde \u00e7\u0131kart\u0131lm\u0131\u015ft\u0131r.
1849’da, Marks, K\u00f6ln’de, \u0130ki Siyasal Duru\u015fma’y\u0131 (Marks’\u0131n bas\u0131n yasas\u0131na ayk\u0131r\u0131 davranmak ve h\u00fck\u00fcmete kar\u015f\u0131 silahl\u0131 direni\u015f \u00e7a\u011fr\u0131s\u0131nda bulunmak su\u00e7lamas\u0131yla yarg\u0131land\u0131\u011f\u0131 ve bir j\u00fcri taraf\u0131ndan beraat ettirildi\u011fi duru\u015fmada kendini savunurken yapt\u0131\u011f\u0131 iki konu\u015fma 1905 ve 1906’da \u00e7\u0131kart\u0131lan ve Alekseyeva, Molot, Myagkov, Znaniye ve Novy Mir’e ait, be\u015f bas\u0131m halinde Rus\u00e7a \u00e7evirileri mevcuttur),
1850’de, Hamburg’da, Marks, Neue Rheinische Zeitung dergisini, alt\u0131 say\u0131 \u00e7\u0131kard\u0131. Burada bas\u0131lan en \u00f6nemli makaleler, daha sonra, Literarischer Nachlass’\u0131n kapsam\u0131na al\u0131nm\u0131\u015ft\u0131r. Bunlar\u0131n i\u00e7inde \u00f6zellikle dikkate de\u011fer olanlar, 1895’te, Engels taraf\u0131ndan, Fransa’da S\u0131n\u0131f Sava\u015f\u0131mlar\u0131, 1848-1850 ba\u015fl\u0131kl\u0131 bir bro\u015f\u00fcr halinde tekrar bas\u0131lan, makalelerdir. (Rus\u00e7a \u00e7evirisi, M. Malih Kitapl\u0131\u011f\u0131nca, 5960 numara ile bas\u0131lm\u0131\u015ft\u0131r; ayr\u0131ca, Bazarov ve Stepanov’un \u00e7evirdi\u011fi ve 1906’da, St. Petersburg’da Skirmunt taraf\u0131ndan yay\u0131nlanan Toplu Tarihsel \u00c7al\u0131\u015fmalar’da ve bir de Yirminci Y\u00fczy\u0131l\u0131n D\u00fc\u015f\u00fcnceleri ve G\u00f6r\u00fc\u015fleri St. Petersburg, 1912’de de mevcuttur.)
1852’de, New York’ta, Marks’\u0131n, Louis Bonaparte’\u0131n 18 Brumaire’i ba\u015fl\u0131kl\u0131 bir bro\u015f\u00fcr\u00fc yay\u0131nland\u0131. (Yukarda ad\u0131 ge\u00e7en yay\u0131nlarda Rus\u00e7a \u00e7evirisi mevcuttur).
Ayn\u0131 y\u0131l, Londra’da, Enth\u00fcllungen \u00fcber den Communistenproress in K\u00f6ln, (Rus\u00e7a \u00e7evirinin ba\u015fl\u0131\u011f\u0131, Komanyardlar\u0131n K\u00f6ln Duru\u015fmas\u0131, Halk Bilimi Kitapl\u0131\u011f\u0131, n\u00b0 43, St. Petersburg, 28 Ekim 1906) yay\u0131nland\u0131.[sayfa 48]
A\u011fustos 1851’den 1862’ye kadar,[45] Marks, New York Tribune’e d\u00fczenli olarak yaz\u0131 verdi, buradaki makalelerin \u00e7o\u011fu, imzas\u0131z, ba\u015fyaz\u0131 olarak \u00e7\u0131kt\u0131. Bunlar\u0131n aras\u0131nda en g\u00f6ze \u00e7arpan\u0131, Marks ve Engels’in \u00f6l\u00fcm\u00fcnden sonra, Almanca olarak tekrar bas\u0131lan bir dizi makaledir: Almanya’da Devrim ve Kar\u015f\u0131-Devrim (Bazarov ve Stepanov’un \u00e7evirdi\u011fi toplu yap\u0131tlarda, bir Rus\u00e7a \u00e7evirisi mevcuttur, ve sonra, 1905-06’da, Alekseyeva, Ob\u015f\u00e7estvennaya Polza, Novy Mir, Vseob\u00e7kaya Bilioteka ve Molot taraf\u0131ndan \u00e7\u0131kart\u0131lan, be\u015f bas\u0131m halinde, bro\u015f\u00fcr bi\u00e7iminde \u00e7\u0131km\u0131\u015ft\u0131r). Marks’\u0131n Tribune’deki makalelerinin baz\u0131lar\u0131, daha sonra, Londra’da, ayr\u0131 bro\u015f\u00fcrler halinde yay\u0131nland\u0131; \u00f6rne\u011fin, 1856’da yay\u0131nlanan Palmerston \u00fczerine makale: 18. Y\u00fczy\u0131l\u0131n diplomatik Tarihinin A\u00e7\u0131klanmas\u0131 (Liberal \u0130ngiliz Bakanlar\u0131n\u0131n, s\u00fcrekli olarak Rusya’ya r\u00fc\u015fvet kar\u015f\u0131l\u0131\u011f\u0131 ba\u011fl\u0131l\u0131klar\u0131 konusunda), ve di\u011ferleri. Marks’\u0131n \u00f6l\u00fcm\u00fcnden sonra, k\u0131z\u0131 Eleanor Aveling, onun Do\u011fu sorunuyla ilgili Tribune makalesinden bir ka\u00e7\u0131n\u0131 Do\u011fu Sorunu ba\u015fl\u0131\u011f\u0131 alt\u0131nda, 1897’de Londra’da yay\u0131nlad\u0131. Bir k\u0131sm\u0131 Rus\u00e7aya \u00e7evrilmi\u015ftir: Sava\u015f ve Devrim, Say\u0131 I, Marks ve Engels: Yay\u0131nlanmam\u0131\u015f Makaleler (1852, 1853, 1854), Harkov 1919 (D\u00fc\u015f\u00fcncemiz kitapl\u0131\u011f\u0131).
1854’\u00fcn sonlar\u0131ndan itibaren ve 1855 y\u0131l\u0131 boyunca Marks, Neue Oder-Zeitung’a ve 1861-62’de Viyana gazetesi Presse’e katk\u0131da bulundu. Marks’\u0131n say\u0131s\u0131z mektuplar\u0131 gibi, bu makaleler de toplanm\u0131\u015ft\u0131r ve ancak birka\u00e7\u0131 Die Neue Zeit’ta yeniden bas\u0131lm\u0131\u015ft\u0131r. Ayn\u0131 durum, Marks’\u0131n 1859 \u0130talya Sava\u015f\u0131n\u0131n diplomatik tarihi \u00fczerine yazd\u0131\u011f\u0131 Das Volk (Londra 1859) makaleleri i\u00e7in de ge\u00e7erlidir.
1859’da, Marks’\u0131n Ekonomi Politi\u011fin Ele\u015fitirisine Katk\u0131’s\u0131 Berlin’de yay\u0131nland\u0131 (Rus\u00e7a \u00e7evirileri: Moskova 1896, Manuilov taraf\u0131ndan haz\u0131rlanm\u0131\u015ft\u0131r; St. Petersburg 1907, Rumyantsev taraf\u0131ndan \u00e7evrilmi\u015ftir).
1860’ta Marks’\u0131n Herr Vogt ba\u015fl\u0131kl\u0131 bir kitap\u00e7\u0131\u011f\u0131 Londra’da yay\u0131nland\u0131.
1864’te, Marks taraf\u0131ndan yaz\u0131lan Uluslararas\u0131 \u0130\u015f\u00e7i Birli\u011finin \u00c7a\u011fr\u0131s\u0131 Londra’da \u00e7\u0131kt\u0131 (Rus\u00e7a \u00e7evirisi mevcuttur). Marks, Enternasyonal Genel Konseyinin say\u0131s\u0131z manifestolar\u0131n\u0131n, \u00e7a\u011fr\u0131lar\u0131n\u0131n ve kararlar\u0131n\u0131n yazar\u0131 idi. Bu malzeme tahlil edilmi\u015f ya da hatta derlenmi\u015f olmaktan \u00e7ok uzakt\u0131r. Bu \u00e7al\u0131\u015fmaya ilk yakla\u015f\u0131m, Gustav Jaevkh’in Marks’\u0131n birka\u00e7 mektubunu ve karar taslaklar\u0131n\u0131 i\u00e7eren [sayfa 49] Die Internationale ba\u015fl\u0131kl\u0131 kitab\u0131d\u0131r (Rus\u00e7a \u00e7evirisi: St. Petersburg 1906, Znaniye Yay\u0131nevi). Genel Konseyin Paris Kom\u00fcn\u00fc \u00dczerine S\u00f6ylevi, Marks taraf\u0131ndan yaz\u0131lm\u0131\u015f olan Enternasyonale ait belgelerdendir. Bu belge, 1871’de, Londra’da Fransada \u0130\u00e7 Sava\u015f ba\u015fl\u0131kl\u0131 bir kitap\u00e7\u0131k halinde \u00e7\u0131kt\u0131 (Rus\u00e7a \u00e7eviriler: Lenin taraf\u0131ndan haz\u0131rlanm\u0131\u015f olan bir \u00e7eviri Molot Yay\u0131nevi ve di\u011ferleri).
1862 ve 1874 aras\u0131nda Marks, Enternasyonalin bir \u00fcyesi olan Kugelmann’la mektupla\u015ft\u0131 (iki Rus\u00e7a \u00e7eviri: biri Goihbarg adl\u0131 birine ait, \u00f6teki Lenin taraf\u0131ndan haz\u0131rlanm\u0131\u015f).
1867’de Marks’\u0131n temel yap\u0131t\u0131 Kapital: Ekonomi Politi\u011fin Ele\u015ftirisi, Birinci Cilt, Hamburg’da \u00e7\u0131kt\u0131. \u0130kinci Cilt 1885’te ve \u00dc\u00e7\u00fcnc\u00fc Cilt 1894’te, Marks’\u0131n \u00f6l\u00fcm\u00fcnden sonra Engels taraf\u0131ndan yay\u0131nland\u0131. Rus\u00e7a \u00e7evirileri: Birinci Cilt, be\u015f bask\u0131 halinde (ikisi Danielson’un \u00e7evirisi olarak, 1872 ve 1898; di\u011fer ikisi E. A. Gurvich ve L. M. Zak’\u0131n \u00e7evirisi olarak ve Struve’nin bas\u0131ma haz\u0131rlamas\u0131yla; 1. bask\u0131 – 1899, 2. bask\u0131 – 1905; bir di\u011feri ise Bazarov ve Stepanov’un bas\u0131ma haz\u0131rlamas\u0131yla). \u0130kinci ve \u00dc\u00e7\u00fcnc\u00fc ciltler Danielson’un \u00e7evirisi olarak, (pek yeterli de\u011fildir) ve, bir de Bazarov ve Stepanov’un bas\u0131ma haz\u0131rlamas\u0131yla (bu daha iyidir) \u00e7\u0131kt\u0131.
1876’da Marks, Engels’in Herrn Eugen D\u00fchrings Umwalzung der Wissenschaft (Anti-D\u00fchring) adl\u0131 yap\u0131t\u0131n\u0131n yaz\u0131lmas\u0131na katk\u0131da bulundu; t\u00fcm \u00e7al\u0131\u015fman\u0131n elyazmas\u0131n\u0131 g\u00f6zden ge\u00e7irdi ve ekonomi politi\u011fin tarihi \u00fczerine b\u00fct\u00fcn bir b\u00f6l\u00fcm yazd\u0131.
Marks’\u0131n a\u015fa\u011f\u0131daki yap\u0131tlar\u0131 \u00f6l\u00fcm\u00fcnden sonra yay\u0131nlanm\u0131\u015ft\u0131r:
Gotha Program\u0131n\u0131n Ele\u015ftirisi (St. Petersburg 1906, ve Die Neue Zeit’ta Almanca olarak, 1890-1891, say\u0131 18);
De\u011fer, Fiyat ve K\u00e2r[46] (26 Haziran 1865’te verilen bir konferans;
Die Neue Zeit, XVI, 1897-1898; Rus\u00e7a \u00e7evirileri, Molot, 1906, ve Lvovi\u00e7 1905, taraf\u0131ndan \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r);
Aus dem literarischen Nachlass Von Karl Marks Friedrich Engels und Ferdinand Lassalle, \u00fc\u00e7 cilt, Stuttgart 1962 (Rus\u00e7a \u00e7evirisi, Akselrod ve di\u011ferleri taraf\u0131ndan bas\u0131ma haz\u0131rlanm\u0131\u015ft\u0131r, 2 cilt, St. Petersburg 1908: Birinci Cilt, ayr\u0131ca E. Gurvi\u00e7 taraf\u0131ndan da bas\u0131ma haz\u0131rlanm\u0131\u015ft\u0131r, Moskova 1907. Ayr\u0131 olarak yay\u0131nlanan, Lassalle’\u0131n Marks’a yazd\u0131\u011f\u0131 mektuplar Literarischer Nachlass’a dahil edilmi\u015ftir);
K. Marks’\u0131n F. Engels’in ve Ba\u015fkalar\u0131n\u0131n F.A. Sorge’ye ve Ba\u015fkalar\u0131na Mektuplar\u0131 (Rus\u00e7ada iki bas\u0131m, biri Akselrod taraf\u0131ndan haz\u0131rlanm\u0131\u015f, \u00f6teki Lenin’in \u00f6ns\u00f6z\u00fc ile Dauge taraf\u0131ndan yay\u0131nlanm\u0131\u015ft\u0131r);
Kapital’in d\u00f6rd\u00fcnc\u00fc cildinin elyazmas\u0131 olan ve Kautsky taraf\u0131ndan yay\u0131nlanan Theorien \u00fcber den Mehrwert [Art\u0131-De\u011fer Teorileri], d\u00f6rt b\u00f6l\u00fcml\u00fc [sayfa 50] \u00fc\u00e7 cilt, Stuttgart 1905-10. (Yaln\u0131zca birinci cilt Rus\u00e7aya \u00e7evrilmi\u015ftir; \u00fc\u00e7 bas\u0131m; St. Petersburg 1906; Plehanov taraf\u0131ndan bas\u0131ma haz\u0131rlanm\u0131\u015ft\u0131r; Kiev 1906, Jeleznot taraf\u0131ndan bas\u0131ma haz\u0131rlanm\u0131\u015ft\u0131r ve Kiev, 1907, Tu\u00e7apski taraf\u0131ndan bas\u0131ma haz\u0131rlanm\u0131\u015ft\u0131r.) 1913’te Marks-Engels Yaz\u0131\u015fmalar\u0131’n\u0131n d\u00f6rt b\u00fcy\u00fck cildi Stutgart’ta yay\u0131nland\u0131, bunlardan I, Eyl\u00fcl 1844 ve 10 Ocak 1883 aras\u0131nda yaz\u0131lm\u0131\u015f olan 386 mektubu i\u00e7eriyor ve Marks’\u0131n biyografisinin ve g\u00f6r\u00fc\u015flerinin incelenmesi i\u00e7in \u00e7ok de\u011ferli bir malzeme y\u0131\u011f\u0131n\u0131 sa\u011fl\u0131yordu.
1917’de, Marks ve Engels’in yap\u0131tlar\u0131n\u0131n iki cildi \u00e7\u0131kt\u0131, bunlar 1852-62 d\u00f6nemine ait makalelerini i\u00e7eriyordu (Almanca).
Marks’\u0131n yap\u0131tlar\u0131n\u0131n bu listesini bitirirken, \u00e7o\u011funlukla Die Neue Zeit, Vorw\u00e4rts ve \u00f6teki Almanca sosyal-demokrat yay\u0131nlarda \u00e7\u0131kan daha k\u0131sa makalelerinin ve mektuplar\u0131n\u0131n say\u0131lmad\u0131\u011f\u0131n\u0131 belirtmek gerek. Marks’\u0131n Rus\u00e7a \u00e7evirilerinin listesi de, \u00f6zellikle 1905-1906’da \u00e7\u0131kan kitap\u00e7\u0131klar a\u00e7\u0131s\u0131ndan, ku\u015fkusuz tamam de\u011fildir.
Marks ve marksizm \u00fczerine olan yaz\u0131n \u00e7ok geni\u015ftir. Yaln\u0131zca en \u00f6nde gelenlerine de\u011finece\u011fiz ve yazarlar\u0131 \u00fc\u00e7 ana gruba ay\u0131raca\u011f\u0131z: \u00f6nemli sorunlarda Marks’\u0131n g\u00f6r\u00fc\u015f a\u00e7\u0131s\u0131na ba\u011fl\u0131 kalan marksistler; \u00f6z\u00fcnde marksizme d\u00fc\u015fman olan burjuva yazarlar\u0131; ve marksizmin baz\u0131 temellerini kabul ettiklerini \u00f6ne s\u00fcrerlerken, asl\u0131nda onun yerine burjuva kavramlar koyan revizyonistler. Narodniklerin Marks’a kar\u015f\u0131 tutumu revizyonizmin \u00f6zellikle bir Rus t\u00fcr\u00fc say\u0131lmal\u0131d\u0131r.
Werner Sombart, Ein Beitrag zur Bibliographie des Marksismus (Archiv f\u00fcr Sozialwissenschaft und Sozialpolitik, XX, 2. Heft.[47] 1905, s. 413-430), adl\u0131 yap\u0131t\u0131nda tamam olmaktan \u00e7ok uzak bir liste halinde \u00fc\u00e7 y\u00fcz kadar ba\u015fl\u0131k verir. Gerek Die Neue Zeit\u00a0 883-1907 ve devam\u0131 dizininde, gerekse Jozef Stammhammer’in Bibliographie des Sozialismus und Kommunismus, Bd. I-III[48] Jena (1893-1909) ba\u015fl\u0131kl\u0131 yap\u0131t\u0131nda daha fazlas\u0131 bulunabilir. Marksizm \u00fczerine ayr\u0131nt\u0131l\u0131 bir bibliyografya i\u00e7in ayr\u0131ca Bibliographie der Sozialwissenschaften’e bak\u0131n\u0131z. Berlin, Jahrgang I, 1905 u. ff..[49] Ayr\u0131ca da N. A. Rubakin’in Kitaplar Aras\u0131nda adl\u0131 yap\u0131t\u0131na bak\u0131n\u0131z (cilt 2, 2. bas\u0131m). Burada yaln\u0131zca en \u00f6nemli bibliyografyalara de\u011finiyoruz. Maks’\u0131n biyografisi konusunda her \u015feyden \u00f6nce, Friedrich Engels’in 1878’de Brunswick’te Bracke taraf\u0131ndan [sayfa 51] yay\u0131nlanan Volkskalender’deki[50] ve Handw\u00e4rterbuch der Staatswissenschaften, Bd. 6,9.600-03’teki[51] makalelerine dikkat \u00e7ekilmelidir; W. Liebknecht, Karl Marks Zum Ged\u00e4chtniss[52] Nuremberg 1896; Lafargue, Karl Marks Pers\u00f6nliche Erinnerungen;[53] W. Liebknecht, Karl Marks, 2. Bask\u0131, St. Petersburg 1906; P. Lafargue Karl Marks’a Ait An\u0131lar\u0131m, Odessa 1905 (orijinali i\u00e7in bkz: Die Neu Zeit, IX, 1); Karl Marks: An\u0131s\u0131na, St. Petersburg 1908, 410 sayfa, Y. Nevzoroj, N. Rojkov, V. Bozarov, Y. Steklov, A. Finn-Yenotayevsky, P. Rumyantsev, K. Renner, H. Roland-Holst, V. llyin, R. Luxemburg, G. Zinovyev, Y. Kamenev, P. Orlovski, M. Taganski’ye ait makalelerin bir derlemesi; Franz Mehring,Karl Marks. Marks’\u0131n, Amerikan sosyalisti Spargo taraf\u0131ndan \u0130ngilizce olarak yaz\u0131lm\u0131\u015f olan geni\u015f biyografisi (John Spargo Karl Marks, His Life and Work, London 1911) yeterli de\u011fildir. Marks’\u0131n eylemlerinin genel bir g\u00f6zden ge\u00e7irmesi i\u00e7in ise Karl Kautsky’nin Die Historische Leistung von Karl Marks. Zum 25 Todestag des Meisters[54] ba\u015fl\u0131kl\u0131 yap\u0131t\u0131na bak\u0131n\u0131z, Berlin 1908. Bu yap\u0131t\u0131n Rus\u00e7a \u00e7evirisi Karl Marks ve Tarihsel \u00d6nemi ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131maktad\u0131r, St. Petersburg 1908. Ayr\u0131ca Clara Zetkin’in Karl Marks und sein lebenswerk[55] ba\u015fl\u0131kl\u0131 pop\u00fcler bro\u015f\u00fcr\u00fcne de bak\u0131n\u0131z (1913). Marks’a ait an\u0131lar: Vestnik Yevropi’de Annenkov’un an\u0131lar\u0131, 1880 n\u00b0 4 (ayr\u0131caAn\u0131lar’\u0131nda Cilt 3, Ola\u011fan\u00fcst\u00fc Bir Ony\u0131l, St. Petersburg 1882); Ruskoye Bogalstvo, 1906, n\u00b0 12’de Karl Schurz’un an\u0131lar\u0131; Vestnik Yevropi, 1909, n\u00b0 6 ve devam\u0131nda M. Kovalevski’nin an\u0131lar\u0131.
Marksist felsefe ve tarihsel materyalizm konusunda en iyi a\u00e7\u0131klamay\u0131 G. V. Plehanov vermi\u015ftir, Yirmi Y\u0131l, St. Petersburg 1909, 3. bask\u0131; Savunmadan Sald\u0131r\u0131ya, St. Petersburg 1910; Marksizmin Temel Sorunlar\u0131, St. Petersburg 1908; Ele\u015ftirmenlerimin Bir Ele\u015ftirisi, St. Petersburg 1906; Birci Tarih G\u00f6r\u00fc\u015f\u00fcn\u00fcn Geli\u015fmesi, St. Petersburg 1908 ve di\u011fer yap\u0131tlar\u0131. Antonio Labriola, Materyalist Tarih G\u00f6r\u00fc\u015f\u00fc \u00dczerine [Rus\u00e7a], St. Petersburg 1898; ayr\u0131ca Tarihsel Materyalizm ve Felsefe, St. Petersburg 1906; Franz Mehring, Tarihsel Materyalizm \u00dczerine [Rus\u00e7a] (Prosve\u015f\u00e7eniye ve Molot’a ait iki bask\u0131), St. Petersburg [sayfa 52]
1906 ve Lessing Efsane [Rus\u00e7a], St. Petersburg 1908 (Znaniye); ayr\u0131ca bak\u0131n\u0131z Charles Andler (marksist de\u011fildir), Kom\u00fcnist Manifesto. Tarih, Giri\u015f Yorumlar [Rus\u00e7a], St. Petersburg 1906, ayr\u0131ca bak\u0131n\u0131z Tarihsel Materyalizm, St. Petersburg 1908, Engels, Kautsky, Lafargue ve daha bir\u00e7oklar\u0131na ait makalelerden olu\u015fan bir derleme; L. Akselrod, Felsefi Taslaklar, Tarihsel Materyalizmin Felsef\u00ee Ele\u015ftirmenlerine Bir Yan\u0131t, St. Petersburg 1906. Dietzgen’in marksizmden ba\u015far\u0131s\u0131z sapmalar\u0131n\u0131n \u00f6zel bir savunmas\u0131, E. Untermann’\u0131n Die Logischen M\u00e4ngel des engeren Marksismus[56] adl\u0131 yap\u0131t\u0131nda bulunabilir, M\u00fcnih 1910, 753 sayfa (geni\u015f ama pek ciddi olmayan bir \u00e7al\u0131\u015fma). Hugo Riekes’in, Zeitschrift f\u00fcr die gesamte Staalswisenschaft, 62, Jahrgang, 1096, 3. Heft, s. 407-32’deki Die Philosophische Wurzel des Marksismus[57] ba\u015fl\u0131kl\u0131 \u00e7al\u0131\u015fmas\u0131, marksist g\u00f6r\u00fc\u015flerin bir muhalifi taraf\u0131ndan yaz\u0131lm\u0131\u015f, materyalizm a\u00e7\u0131s\u0131ndan bu g\u00f6r\u00fc\u015fleri felsefi b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc g\u00f6steren ilgin\u00e7 bir \u00e7al\u0131\u015fmad\u0131r. Benno Erdmann’\u0131n Jahrbuch f\u00fcr Gesetzgebung, Verwaltung und Volkswirtschaft (Schmollers Jahrbuch), 1907, 3. Heft, s. 156’daki, Die Philosophischen Voraussetzungen der materialistischen Geschichtsauffassung[58] ba\u015fl\u0131kl\u0131 \u00e7al\u0131\u015fmas\u0131 Marks’\u0131n felsefi materyalizmin baz\u0131 temel ilkelerinin \u00e7ok yararl\u0131 bir form\u00fclasyonu ve bug\u00fcnk\u00fc kant\u00e7\u0131l\u0131k ve genel olarak bilmesinlercilik a\u00e7\u0131s\u0131ndan ona kar\u015f\u0131 ileri s\u00fcr\u00fclen iddialar\u0131n bir \u00f6zetidir. Rudolph Stammler (kant\u00e7\u0131), Wirtschaft und Recht nach der materialistischen Geschichtsauffassung,[59] 2. bask\u0131, Leipzig 1906; Woltman (gene bir kant\u00e7\u0131), Tarihsel Materyalizm (Rus\u00e7a \u00e7evirisi, 1901); Vorl\u00e4nder (gene bir kant\u00e7\u0131) Kant ve Marks [Rus\u00e7a], St. Petersburg 1909. Ayr\u0131ca bir yanda A. Bogdanov, V. Bazarov ve di\u011ferleri \u00f6te yandan ise V. \u0130lyin[60] aras\u0131ndaki polemi\u011fe de bak\u0131n\u0131z. (Birincilerin g\u00f6r\u00fc\u015fleri Marksizm Felsefesinin Bir \u00d6zeti, St. Petersburg 1908; A. Bogdanov, B\u00fcy\u00fck Bir Feti\u015fizmin \u00c7\u00f6k\u00fc\u015f\u00fc, Moskova 1909 ve di\u011fer yap\u0131tlarda, V. \u0130lyin’in g\u00f6r\u00fc\u015fleri ise Materyalizm ve Ampiryokritisizm, Moskova 1909’da mevcuttur.) Tarihsel materyalizm ve ahlak \u00fczerine: Karl Kautsky, Ahlak ve Materyalist Tarih Anlay\u0131\u015f\u0131, [sayfa 53]
St. Petersburg 1906 ve Kautsky’nin bir\u00e7ok ba\u015fka yap\u0131t\u0131; Louis Boudin, Bug\u00fcnk\u00fc Ele\u015ftiriler I\u015f\u0131\u011f\u0131nda Karl Marks’\u0131n Teorik Sistemi, V. Zasuli\u00e7’in edit\u00f6rl\u00fc\u011f\u00fc alt\u0131nda \u0130ngilizce’den \u00e7evrilmi\u015ftir, St. Petersburg 1908; Hermann Gorter, Derhistorische Materialismus,[61] 1909. Marksizme kar\u015f\u0131 olanlar\u0131n yap\u0131tlar\u0131ndan Jugan-Baronovski’nin Marksizmin Teorik Temelleri’ni, St. Petersburg 1907; S. Prokopovi\u00e7’in Marks’\u0131n Bir Ele\u015ftirisi’ni, St. Petersburg 1901; Hammacher’in Das Philosophisch-\u00f6konomische System des Marksismus[62] adl\u0131 yap\u0131t\u0131n\u0131, Leipzig 1910 (730 sayfa, al\u0131nt\u0131lar derlemesi); Werner Sombart’\u0131n Sosyalizm ve Ondokuzuncu Y\u00fczy\u0131lda Sosyal Hareket’ini [Rus\u00e7a], St. Petersburg; Marks Adler’in (kant\u00e7\u0131) Kausait\u00e4t und Teleologie, Viyana 1909; Marks Studien ve gene ayn\u0131 yazar\u0131n Marks als Denker adl\u0131 yap\u0131tlar\u0131n\u0131 [63] sayabiliriz.
Hegelci bir idealist olan Ciovanni Gentile’in La filosofia di Marks[64] Pisa 1899, ba\u015fl\u0131kl\u0131 kitab\u0131 da dikkate de\u011fer. Yazar, genellikle kant\u00e7\u0131lar\u0131n, pozitivistlerin vb. dikkatinden ka\u00e7an Marks’\u0131n materyalist diyalekti\u011finin baz\u0131 \u00f6nemli y\u00f6nleri \u00fczerinde durmaktad\u0131r. Gene bunun gibi: L\u00e9vy’nin Feuerbach’\u0131, Marks’\u0131n esas felsefi \u00f6ncellerinden biri hakk\u0131nda bir \u00e7al\u0131\u015fmad\u0131r. Marks’\u0131n baz\u0131 yap\u0131tlar\u0131ndan al\u0131nt\u0131lardan olu\u015fan yararl\u0131 bir derleme de \u00c7erni\u015fevski’nin Bir Marksistin Not Defteri’nde bulunabilir, St. Petersburg (Dyelo), 1908. Marks’\u0131n ekonomik \u00f6\u011fretisi \u00fczerine a\u015fa\u011f\u0131daki kitaplar dikkate de\u011fer: Karl Kautsky, Karl Marks’\u0131n Ekonomik \u00d6\u011fretileri (Rus\u00e7a pek \u00e7ok bas\u0131m\u0131 vard\u0131r), Tar\u0131m Sorunu, Erfurt Program\u0131 ve pek \u00e7ok bro\u015f\u00fcr. Ayr\u0131ca bkz: Edvard Bernstein, Marks’\u0131n Ekonomik \u00d6\u011fretisi, Kapital’in \u00dc\u00e7\u00fcnc\u00fc Cildi (Rus\u00e7a \u00e7eviri, 1905); Gabriel Deville, Kapital (Kapital’in birinci cildinin a\u00e7\u0131klamas\u0131, Rus\u00e7a \u00e7eviri 1907). Tar\u0131m sounu konusunda, marksistler aras\u0131ndaki, revizyonizm denen \u015feyin bir temsilcisi Edvard David’dir, Sosyalizm ve Tar\u0131m (Rus\u00e7a \u00e7eviri, St. Petersburg 1902). Revizyonizmin bir ele\u015ftirisi i\u00e7in ise, V. \u0130lyin, Tar\u0131m Sorunu, I. K\u0131sma bak\u0131n\u0131z, St. Petersburg 1908. Ayr\u0131ca V. \u0130lyin a\u015fa\u011f\u0131daki kitaplar\u0131na bak\u0131n\u0131z: Rusya’da Kapitalizmin Geli\u015fmesi, 2. bask\u0131, St. Petersburg 1908; Ekonomik Denemeler ve Makaleler, St. Petersburg 1899; Tar\u0131mda Kapitalizmin Geli\u015fme Yasalar\u0131 \u00dczerine Yeni Veriler, Kitap 1, 1917. Fransa’daki tar\u0131msal ili\u015fkilere ait en son verilere Marks’\u0131n g\u00f6r\u00fc\u015flerinin baz\u0131 sapmalarla uygulanmas\u0131 Comp\u00e8re-Morel’in La question agraire et le [sayfa 54] socialisme en France’\u0131nda[65] bulunabilir, Paris 1912, 455 sayfa. Marks’\u0131n ekonomik g\u00f6r\u00fc\u015flerinin, ekonomik ya\u015fam\u0131n son g\u00f6r\u00fcng\u00fclerine uygulanarak daha da geli\u015fmi\u015f hali i\u00e7in Hilferding’in Finans Kapital’ine [Rus\u00e7a], St. Petersburg 1911, bak\u0131n\u0131z (Yazar\u0131n de\u011fer teorisine ili\u015fkin g\u00f6r\u00fc\u015flerindeki \u00f6nemli hatalar Kautsky’nin “Gold, Papier und Ware”\u00a0 Alt\u0131n, Ka\u011f\u0131t Para ve Metalar” ba\u015fl\u0131kl\u0131 makalesinde d\u00fczeltilmi\u015ftir, Die Neue Zeit, XXX, 1; 1912, s. 837 ve 866) ve ayr\u0131ca V. \u0130lyin’in Emperyalizm, Kapitalizmin En Y\u00fcksek A\u015famas\u0131, 1917; ba\u015fl\u0131kl\u0131 yap\u0131t\u0131na bak\u0131n\u0131z. Pyotr Maslov, Tar\u0131m Sorunu’nda (iki cilt) ve Ekonomik Geli\u015fmenin Teorisi’nde bulunabilir, Die Neu Zeit, XXIX, 1, 1911.
Burjuva profes\u00f6rler aras\u0131nda pek yayg\u0131n olan marjinal fayda teorisi denen teori a\u00e7\u0131s\u0131ndan Marks’\u0131n ekonomik \u00f6\u011fretisinin bir ele\u015ftirisi a\u015fa\u011f\u0131daki yap\u0131tlarda bulunmaktad\u0131r: B\u00f6hm-Bawerk, Zum Abschluss des Marksschen Systems[66] (Berlin 1896, Staatswiss. Arbeiten, Festgabe f\u00fcr K. Knies’de), Rus\u00e7a \u00e7evirisi, St. Petersburg 1897. Marks’\u0131n Teorisi ve Ele\u015ftirisi ve ayr\u0131ca Kapital und Kapitalzins, 2. bask\u0131, iki cilt Innsbruck, 1900-1902 (Rus\u00e7a \u00e7evirisi, Kapital ve K\u00e2rlar, St. Petersburg 1909). Aynca bkz: Riekes, Wert und Tauschwert (1899),[67] von Bortkiewicz, Wertrechnun und Proisrechnung im Marksschen System (Archiv f\u00fcr Sozialwissenschaft, 1906-1907);[68] Leo von Buch, \u00dcber Die Elemente der politischen \u00d6konomie. 1. Th. Die Intensit\u00e4t d. Arbeit, Wert u. Preis[69] (Rus\u00e7a da yay\u0131nlanm\u0131\u015ft\u0131r). Marksist a\u00e7\u0131dan B\u00f6hm-Bawerk’in ele\u015ftirisinin bir tahlili i\u00e7in Hilferding’in B\u00f6hm Bawerks Marks Kritik’ine [70] (Marks-Studien, 1. Band, Vienna, 1904) ve Die Neue Zeit’ta yay\u0131nlanm\u0131\u015f olan daha k\u0131sa makalelere bak\u0131n\u0131z.
Marksizmin yorumunda ve geli\u015fmesinde iki temel ak\u0131m\u00a0 revizyonist” ve radikal (“ortodoks”) ile ilgili olarak bkz: Edvard Bernstein’in Voraussetzungen des Sozialismus und die Aufgaben der Sozialdemokratie (Almanca orijinali, Stuttgard 1899; Rus\u00e7a \u00e7evirisi: Tarihsel Materyalizm, St. Petersburg 1901 ve Toplumsal Sorunlar, Moskova 1901); ayr\u0131ca bkz: Tarihten ve Sosyalizmin Teorisinden ba\u015fl\u0131kl\u0131 yap\u0131t\u0131, St. Petersburg 1902. Bernstein’a bir yan\u0131t, Karl Kautsky’nin [sayfa 55]
Bernstein und des sozialdemokratische Programm’\u0131nda (Almanca orijinali, Stuttgart 1899, d\u00f6rt bask\u0131 halinde Rus\u00e7a \u00e7evirisi; 1905-1906). Frans\u0131z marksist yaz\u0131n\u0131 i\u00e7in bkz. Jules Guesde, Quatre ans de lutte des classes, En garde; ve Questions d’hier et d’aujourd’huil (Paris 1911);[71] Paul Lafargue, Le d\u00e9terminisme \u00e9conomique de K. Marks (Paris 1909);[72] Anton Pannekoek, Zwei Tendenzen in der Arbeiterbewegung.[73]
Marksist sermaye birikimi teorisi \u00fczerine Rosa Luxemburg’un yeni bir yap\u0131t\u0131 vard\u0131r, Die Akkumulation des Kapitals (Berlin 1913),[74] ve onun Marks’\u0131n teorisini yanl\u0131\u015f yorumlamamas\u0131na ili\u015fkin bir tahlili de Otto Bauer yapm\u0131\u015ft\u0131r. Die Akkumulation des Kapitals (Die Neue Zeit, XXX, 1, 1913, s. 831 und 862).[75] Ayr\u0131ca bkz: Vorw\u00e4rts’de Eckstein ve 1913 y\u0131l\u0131nda Bremer B\u00fcrger-Zeitung’da Pannekoek.
Marksizm \u00fczerine eski Rus yaz\u0131n\u0131ndan \u015fu a\u015fa\u011f\u0131dakileri belirtmek gerek: B. \u00c7i\u00e7erin, “Alman Sosyalistleri”, Bezobrazov’un Siyasal Bilim Derlemesi’nde, St. Petersburg 1888 ve Siyasal Doktrinler Tarihi, K\u0131s\u0131m 5, Moskova 1902,156 sayfa; yukardakine Zieber taraf\u0131ndan verilen bir yan\u0131t, “Bay \u00c7icerin’in G\u00f6zl\u00fckleriyle Alman \u0130ktisat\u00e7\u0131lar\u0131”, Toplu Yap\u0131tlar’\u0131nda, c. 11, St. Petersburg 1900; L. Slonimski, Karl Marks’\u0131n Ekonomik \u00d6\u011fretisi, St. Petersburg 1898; N. Zieber, Sosyal Ekonomik Ara\u015ft\u0131rmalar\u0131nda David Ricardo ve Karl Marks, St. Petersburg 1885 ve iki ciltlik Toplu Yap\u0131tlar’\u0131nda St. Petersburg 1900. Ayr\u0131ca J. Kaufmann’\u0131n (J.K.-n) 1872 Vestnik Yevropi, 1872, n\u00b0 5’te Kapital \u00fczerine bir g\u00f6zden ge\u00e7irmesi\u00a0 bu makale, Marks’\u0131n Kapital’in ikinci bask\u0131s\u0131na ekinde J. K.-n’\u0131n savlar\u0131n\u0131 diyalektik-materyalist y\u00f6nteminin do\u011fru bir a\u00e7\u0131klamas\u0131 olarak kabul etmi\u015f ve aktarm\u0131\u015f olmas\u0131 ger\u00e7e\u011fiyle dikkati \u00e7ekmektedir.
Marksizm konusunda Rus Narodnikleri\u00a0 . K. Mihavlovski Russkoye Bogatsitvo’da, 1894, n\u00b0 10 ve 1895, n\u00b0 1 ve 2; ayr\u0131ca Toplu Yap\u0131tlar’\u0131nda yeniden bas\u0131lm\u0131\u015f olan P. Struve’nin Ele\u015ftirel Notlar’\u0131 (St. Petersburg 1894) \u00fczerine g\u00f6r\u00fc\u015fler. Mihaylovski’nin g\u00f6r\u00fc\u015fleri marksist [sayfa 56] bir a\u00e7\u0131dan, K. Tulin (V. \u0130lyin) taraf\u0131ndan Ekonomik Geli\u015fmemizi Niteleyen Veriler’inde tahlil edilmi\u015ftir (St. Petersburg 1895, sans\u00fcr taraf\u0131ndan yok edilmi\u015ftir), sonradan V. \u0130lyin’in Oniki Y\u0131l Boyunca’s\u0131nda yeniden bas\u0131lm\u0131\u015ft\u0131r, St. Petersburg 1908. Di\u011fer narodnik yap\u0131tlar: V. V., Siyaset \u00c7izgilerimiz, St. Petersburg 1892 ve Yetmi\u015flerden Yirminci Y\u00fczy\u0131la, St. Petersburg 1907; Nikolay’un, Reform Sonras\u0131 Toplumsal Ekonomimizin \u00d6zeti, St. Petersburg 1893; V. \u00c7ernov, Marksizm ve Tar\u0131m Sorunu, St. Petersburg 1906 ve Felsefi ve Sosyolojik Denemeler, St. Petersburg 1907.
Narodniklerin yan\u0131s\u0131ra \u015fu a\u015fa\u011f\u0131dakilere de de\u011finebiliriz: N. Karayev, Tarihsel Materyalizmin \u00dczerine Eski ve Yeni Denemeler, St. Petersburg 1896, 1913’te Ekonomik Materyalizmin Bir Ele\u015ftirisi ba\u015fl\u0131\u011f\u0131 alt\u0131nda 2. bask\u0131; Masarik, Marksizmin Felsefi ve Sosyolojik Temelleri [Rus\u00e7a], Moskova 1900; Croce, Tarihsel Materyalizm ve Marks\u00e7\u0131 \u0130ktisat [Rus\u00e7a], St. Petersburg 1902.
Marks’\u0131n g\u00f6r\u00fc\u015flerinin do\u011fru bir de\u011ferlendirmesi i\u00e7in, onun en yak\u0131n d\u00fc\u015f\u00fcnce ve \u00e7al\u0131\u015fma arkada\u015f\u0131 Friedrich Engels’in yap\u0131tlar\u0131n\u0131 tan\u0131mak gerekir. Engels’in t\u00fcm yap\u0131tlar\u0131n\u0131 hesaba katmadan marksizmi anlamak ve sunmak olanaks\u0131zd\u0131r.
Anar\u015fizm a\u00e7\u0131s\u0131ndan Marks’\u0131n bir ele\u015ftirisi i\u00e7in bkz: V. \u00c7erkezov, Marksizmin \u00d6\u011fretileri, iki b\u00f6l\u00fcm, St. Petersburg 1905; V. Tucker, Bir Kitab\u0131n Bedeli [Rus\u00e7a], Moskova 1907; Sovel (sendikalist), Modern Ekonominin Toplumsal \u0130ncelemeleri, Moskova 1908 [sayfa 57]<\/p>\n

Lenin taraf\u0131ndan Granat Ansiklopedik-S\u00f6zl\u00fck
i\u00e7in Temmuz-Kas\u0131m 1914’de yaz\u0131ld\u0131.
1915 y\u0131l\u0131nda Granat Ansiklopedik-S\u00f6zl\u00fck’de V. \u0130. Lenin imzas\u0131yla yay\u0131nland\u0131.
1918 y\u0131l\u0131nda Priobi Yay\u0131nevi taraf\u0131ndan, Lenin’in \u00f6ns\u00f6z\u00fcyle birlikte ayr\u0131 bir kitap\u00e7\u0131k olarak yay\u0131nland\u0131.
[“Marx-Engels-Marksizm”, May\u0131s 1990, \u0130kinci Bask\u0131, s: 7-57, Sol Yay\u0131nlar\u0131. \u00c7eviri: Vahap Erdo\u011fdu,] <\/em><\/p>\n

Dipnotlar<\/strong><\/p>\n

[1] Marks’\u0131n “Moselle Muhabirinin Do\u011frulanmas\u0131” adl\u0131 yaz\u0131s\u0131 s\u00f6zkonusudur. -Ed.
[2] Karl Marks, “Hegel’in Hukuk Felsefesinin Ele\u015ftirisine Giri\u015f”, Din \u00dczerine, Sol Yay\u0131nlar\u0131, Ankara 1976, s. 37 vd.. -Ed.
[3] Karl Marks, Kapital, Birinci Cilt, Sol Yay\u0131nlar\u0131, Ankara 1975, s. 25-26. -Ed.
[4] Friedrich Engels, Anti-D\u00fchring, Sol Yay\u0131nlar\u0131, Ankara 1974, s. 98. -Ed.
[5] Ibid., s. 119. -Ed.
[6] Anti-D\u00fchring, s. 82. -Ed.
[7] Ibid., s. 71. -Ed.
[8] Friedrich Engels, Ludwig Feuerbach ve Kl\u00e2sik Alman Felsefesinin Sonu, Sol Yay\u0131nlar\u0131, Ankara 1976, s. 22, 23, 24. -Ed.
[9] Ludwig Feuerbach, s. 25. -Ed.
[10] Anti-D\u00fchring, s. 192. -Ed.
[11] Anti-D\u00fchring, s. 52. -Ed.
[12] Ibid., s. 69. -Ed.
[13] Ludwig Feuerbah, s. 48. -Ed.
[14] Ludwig Feuerbach, s. 69. -Ed.
[15] Ibid., s. 47. -Ed.
[16] Anti-D\u00fchring, s. 72. -Ed.
[17] Ibid., s. 72. -Ed.
[18] Ludwig Feuerbach, s. 31. -Ed.
[19] Kapital, Birinci Cilt, s. 402n. -Ed.
[20] Karl Marks, Ekonomi Politi\u011fin Ele\u015ftirisine Katk\u0131, “\u00d6ns\u00f6z”, Sol Yay\u0131nlar\u0131, Ankara 1976, s. 25-26. -Ed.
[21] Marks and Engels, Selected Works, Moscow 1962, vol. I, s. 33-36, 43-45, -Ed.
[22] Kapital, Birinci Cilt, s. 95. -Ed.
[23] Kapital, Birinci Cilt s. 62; Ekonomi Politi\u011fin Ele\u015ftirisine Katk\u0131, s. 47. -Ed .
[24] Kapital, Birinci Cilt, s. 194. -Ed.
[25] Kapital, Birinci Cilt, s. 192. -Ed.
[26] Kapital, Birinci Cilt, s. 781, 782. –Ed.
[27] Bkz: Karl Marks, Kapitalist Rant \u00dczerine , Sol Yay\u0131nlar\u0131, Ankara 1976, s. 245-246. -Ed.
[28] Kapital, Birinci Cilt, s. 777-778. -Ed.
[29] Ibid., s. 679-680. -Ed. –
[30] Karl Marks, Fransa’da S\u0131n\u0131f Sava\u015f\u0131mlar\u0131, 1848-1850, Sol Yayinlar\u0131, Ankara 1976, s. 135. -Ed.
[31] Karl Marks, Louis Bonaparte’\u0131n 18 Brumarie’i, Sol Yay\u0131nlar\u0131, Ankara 1976, s. 136. -Ed.
[32] Fransa’da S\u0131n\u0131f Sava\u015f\u0131mlar\u0131, 1848-1850, s. 134. -Ed.
[33] Sol Yay\u0131nlar\u0131 bas\u0131m\u0131nda “Onbe\u015finci B\u00f6l\u00fcm”. -Ed.
[34] Kapital, Birinci Cilt, s. 533-534. -Ed.
[35] Kapital, Birinci Cilt, Onbe\u015finci B\u00f6l\u00fcm, Dokuzuncu Kesim, s. 517-518. -Ed.
[36] Ibid., s. 512. -Ed.
[37] Marks and Engels, Selected Works, Moscow 1962, vol. I. s. 51. -Ed.
[38] Friedrich Engels, Ailenin, \u00d6zel M\u00fclkiyetin ve Devletin K\u00f6keni, Sol Yay\u0131nlar\u0131, Ankara 1976, s. 219. -Ed.
[39] Anti D\u00fchring, s. 417-418 -Ed.
[40] Ailenin, Ozel M\u00fclkiyetin ve Devletin K\u00f6keni, s. 221. -Ed.
[41] Friedrich Engels, “Fransa’da ve Almanya’da K\u00f6yl\u00fc Sorunu”, Almanya’da Burjuva Demokratik Devrim, Sol Yay\u0131nlar\u0131, Ankara 1975, s. 424. -Ed.
[42] Marks and Engels, Selected Works, Moscow 1962, vol. 1. s. 64. -Ed.
[43] Marks and Engels, Selected Works, vol. I, s. 69. -Ed.
[44] Marks and Engels, Selected Works, vol. 11, s. 463. -Ed.
[45] Engels, Handw\u00e4rterbuch der Staalswissenschaften Band VI, s. 603’teki Marks \u00fczerine makalesinde, ve Bernstein, Encyclopaedia Britannica, 1911, Onbe\u015finci Bask\u0131s\u0131na yazd\u0131\u011f\u0131 Marks konusundaki makalesinde yanl\u0131\u015fl\u0131kla tarihleri 1853-60 olarak vermektedirler. Bkz: Marks ve Engels, Briefwechsel, 1913 bask\u0131s\u0131.
[46] Daha sonra \u00dccret, Fiyat ve K\u00e2r olarak yay\u0131nland\u0131. -Sol Yay\u0131nlar\u0131,
[47] “Marksizm Bibliyografyas\u0131na Bir Katk\u0131”, Toplumsal Bilim ve Toplumsal Politika Ar\u015fivi, c. 20, kitap 2’de yay\u0131nland\u0131. -Ed.
[48] Sosyalizm ve Kom\u00fcnizm Bibliyografyas\u0131, c. 1-3. -Ed.
[49] Toplumsal Bilimler Bibliyografyas\u0131, Berlin, yay\u0131n\u0131n ilk y\u0131l\u0131, 1905 ve onu izleyen y\u0131llar. -Ed.
[50] Halk G\u00fcnl\u00fc\u011f\u00fc. -Ed.
[51] Politik Bilimler S\u00f6zl\u00fc\u011f\u00fc, c. 6, s. 600-603. -Ed.
[52] W. Liebknecht, Karl Marx Bibliyografik An\u0131lar. -Ed.
[53] Paul Lafargue, Marks’\u0131n Ki\u015fisel An\u0131lar\u0131. -Ed.
[54] Karl Kautsky, Karl Marks’\u0131n Tarihsel Katk\u0131s\u0131, Ustan\u0131n \u00d6l\u00fcm\u00fcn\u00fcn Yirmibe\u015finci Y\u0131ld\u00f6n\u00fcm\u00fc \u00dczerine. -Ed.
[55] Clara Zetkin, Karl Marks ve Mesle\u011fi, -Ed.
[56] E. Untermann, Dar Marksizmin Mant\u0131ksal Kusurlar\u0131. -Ed.
[57] Hugo Riekes, “Marksizmin Felsefi K\u00f6kleri”, B\u00fct\u00fcn Siyasal Bilimler Dergisi, 62’nci yay\u0131n y\u0131l\u0131, 1906, s. 407-37 -Ed.
[58] Benno Erdmann, “Tarihin Materyalist Anlay\u0131\u015f\u0131n\u0131n Felsefi Varsay\u0131mlar\u0131” Yasama, Y\u00f6netim ve Ulusal Ekonomi Y\u0131ll\u0131\u011f\u0131’nda (Schmoller Y\u0131ll\u0131\u011f\u0131), 1907, Kitap 3, s. 1-56. -Ed.
[59] Rudolph Stammler, Tarihin Materyalist Anlay\u0131\u015f\u0131na G\u00e4re \u0130ktisat ve Yasa -Ed.
[60] V. \u0130lyin, V. \u0130. Lenin’in yaz\u0131nsal takma adlar\u0131ndan biri. -Ed.
[61] Hermann Gorter, Tarihsel Materyalizm. -Ed.
[62] Hammacher, Marksizmin Felsefi-\u0130ktisadi Sistemi. -Ed.
[63] Marks Adler, Nedensellik ve Erekbilim ve D\u00fc\u015f\u00fcn\u00fcr Olarak Marks, -Ed.
[64] Giovani Gentile, Marks’\u0131n Felsefesi. -Ed.
[65] Comp\u00e8re-Morel, Fransa’da Tar\u0131m Sorunu ve Sosyalizm. -Ed.
[66] B\u00f6hrn-Bawerk, Karl Marks ve Sisteminin Sonucu. -Ed.
[67] Riekes, De\u011fer ve De\u011fi\u015fim De\u011feri, (1895). -Ed.
[68] Von Bortkiewicz, Marks\u00e7\u0131 Sistemde De\u011ferin Hesaplanmas\u0131 ve Fiyat\u0131n Hesaplanmas\u0131 (Toplumsal Bilimler Ar\u015fivi 1906-07). -Ed.
[69] Leo von Buch, Ekonomi Politi\u011fin \u00d6\u011feleri \u00dczerine, Eme\u011fin Ye\u011finli\u011fi, De\u011fer ve Fiyat. -Ed.
[70] Hilferding. B\u00f6hm-Bawerk’in Marks’\u0131 Ele\u015ftirisi. -Ed.
[71] Jules Guesde, S\u0131n\u0131f M\u00fccadelesinin D\u00f6rt Y\u0131l\u0131, Dikkat! G\u00fcn\u00fcn Sorunlar\u0131, Paris 1911. -Ed.
[72] Paul Lafargue, \u0130ktisadi Belirlenimcilik. Karl Marks’\u0131n Tarihsel Y\u00e4ntemi, Paris 1909.-Ed.
[73] Anton Panliekoek, Emek Hareketinde \u0130ki E\u011filim. -Ed.
[74] Rosa Luxemburg, Sermayenin Birikimi, Berlin 1913.-Ed.
[75] Otto Bauer, Sermayenin Birikimi, (Die Neue Zeit, XXX, 1, 1913, s. 831 ve 862). -Ed.<\/p>\n

A\u00e7\u0131klay\u0131c\u0131 Notlar<\/p>\n

[1*] Lenin, Granat Ansiklopedik-S\u00f6zl\u00fck i\u00e7in yazmay\u0131 ama\u00e7lad\u0131\u011f\u0131 “Karl Marx”makalesine, 1914 ilkyaz\u0131nda Pronin (Gali\u00e7ya)’de ba\u015flad\u0131 ve Kas\u0131m 1914’te Bem’de tamamlad\u0131. Bir kitap\u00e7\u0131k olarak yay\u0131nlanan bu makalenin 1918 bask\u0131s\u0131n\u0131n “\u00d6ns\u00f6z”\u00fcnde, Lenin makalenin 1913 y\u0131l\u0131nda yaz\u0131ld\u0131\u011f\u0131n\u0131 an\u0131msad\u0131\u011f\u0131n\u0131 s\u00f6yler.
Makale, 1915’te, S\u00f6zl\u00fck’te, V .\u0130. Lenin imzas\u0131yla yay\u0131nland\u0131 ve makaleye bir de “Marksizm Bibliyografyas\u0131” eklendi. Sans\u00fcr y\u00fcz\u00fcnden S\u00f6zl\u00fck’\u00fcn yay\u0131mc\u0131lar\u0131, “Sosyalizm” ve “Proletarya’n\u0131n S\u0131n\u0131f M\u00fccadelesinin Taktikleri” adl\u0131 iki b\u00f6l\u00fcm\u00fc yaz\u0131dan \u00e7\u0131kard\u0131lar ve metinde bir dizi de\u011fi\u015fiklik yapt\u0131lar.
1918’de Priobi Yay\u0131nevi, makalenin \u00f6zg\u00fcn metnini, Lenin’in \u00f6zel olarak bu makale i\u00e7in yazd\u0131\u011f\u0131 bir \u00f6ns\u00f6zle birlikte ayr\u0131 bir kitap\u00e7\u0131k olarak yay\u0131nlad\u0131, ama “Marksizm Bibliyografyas\u0131” eki kitap\u00e7\u0131kta yoktu.
Makale, elyazmalar\u0131na uygun olarak t\u00fcm\u00fcyle ilk kez RKPMK Lenin Enstit\u00fcs\u00fc taraf\u0131ndan Marx-Engels Marksizm derlemesi i\u00e7erisinde 1925 y\u0131l\u0131nda yay\u0131nland\u0131. -7
[2*] Kom\u00fcnist Birlik -1847 yaz\u0131nda Londra’da kurulan devrimci proletaryan\u0131n birinci uluslararas\u0131 \u00f6rg\u00fct\u00fc. Birli\u011fin \u00f6rg\u00fctleyicileri ve liderleri Birli\u011fin talimat\u0131yla, Kom\u00fcnist Partisi Manifestosu’nun yazarlar\u0131, Marx ve Engels idi. Birlik, burjuvaziyi ala\u015fa\u011f\u0131 etmeyi, eski burjuva toplumunu s\u0131n\u0131f kar\u015f\u0131tl\u0131klar\u0131yla birlikte ortadan kald\u0131rmay\u0131 ve s\u0131n\u0131fs\u0131z ve \u00f6zel m\u00fclkiyeti olmayan yeni bir toplumu kurmay\u0131 ama\u00e7l\u0131yordu.
1852 Kas\u0131m\u0131na kadar s\u00fcren varl\u0131\u011f\u0131 s\u0131ras\u0131nda, proleter devrimcilerin e\u011fitim merkezi olarak, proletarya partisinin \u00e7ekirde\u011fi olarak ve Uluslararas\u0131 \u0130\u015f\u00e7i Birli\u011finin (Birinci Enternasyonalin) \u00f6nc\u00fcs\u00fc olarak \u00f6nemli bir rol oynad\u0131. Onun tarihi, Engels’in “Kom\u00fcnist Birli\u011fin Tarihi \u00dczerine” adl\u0131 makalesinde ele al\u0131nm\u0131\u015ft\u0131r .(Bkz: Marx and Engels, Collected Works, Moskova 1962, c. 11, s. (338-57).) -13
[3*] \u015eubat 1848’deki Frans\u0131z burjuva devrimi. – 14
[4*] Mart 1848’de ba\u015flayan Almanya ve Avusturya’daki burjuva devrimi. -14
[5*] K\u00fc\u00e7\u00fck-burjuva partisi (“La Montagne”‘) taraf\u0131ndan, Cumhurba\u015fkan\u0131n\u0131n ve Yasama Meclisi \u00e7o\u011funlu\u011funun 1848 Anayasas\u0131n\u0131 \u00e7i\u011fnemesini protesto etmek \u00fczere Paris’te d\u00fczenledi\u011fi bir halk g\u00f6sterisi. G\u00f6stericiler da\u011f\u0131t\u0131lm\u0131\u015ft\u0131. -14
[6*] Marx’\u0131n bonapart\u00e7\u0131 ajan K. Vogt taraf\u0131ndan yaz\u0131lan iftira dolu uydurmas\u0131 “Allgemeine Zeitung’a Kar\u015f\u0131 Davam”a yan\u0131t olarak yazd\u0131\u011f\u0131 Herr Vogt kitap\u00e7\u0131\u011f\u0131. -14
[7*] Uluslararas\u0131 \u0130\u015f\u00e7i Birli\u011fi A\u00e7\u0131l\u0131\u015f S\u00f6ylevi. -14
[8*] Restorasyon, 1792 Frans\u0131z burjuva devrimi ile devrilen Burbon hanedan\u0131n\u0131n iktidar\u0131n\u0131 yeniden kurdu\u011fu, Frans\u0131z tarihinde bir d\u00f6nem (1814-30). -24
[9*] Marjinal fayda teorisi, marksist emek-de\u011fer teorisine kar\u015f\u0131 olarak ge\u00e7en y\u00fczy\u0131l\u0131n sonunda Avusturya okulu denilen ak\u0131m taraf\u0131ndan ileri s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Bu Avusturya okulu, kaba ekonomi politi\u011fin bir t\u00fcr\u00fcn\u00fc \u00f6\u011f\u00fctl\u00fcyordu, ama \u00f6teki temsilcilerinden farkl\u0131 olarak meta\u0131n de\u011ferini yaln\u0131zca onun yararl\u0131l\u0131\u011f\u0131 ile de\u011fil ayn\u0131 zamanda, enaz acil olan gereksinmeleri kar\u015f\u0131layan mevcut mallar\u0131n son (marjinal) birimlerinin yararl\u0131l\u0131\u011f\u0131 ile de belirlemi\u015ftir. Marjinal fayda teorisi Avusturya okulunun b\u00fct\u00fcn \u00f6teki iktisadi ve felsefi g\u00f6r\u00fc\u015fleri gibi, kapitalist s\u00f6m\u00fcr\u00fcn\u00fcn ger\u00e7ek niteli\u011finin \u00fcst\u00fcn\u00fc \u00f6rtme arac\u0131 olarak kullan\u0131lm\u0131\u015ft\u0131. -32
[10*] Die Neue Zeit (“Yeni Zamanlar”), 1833’ten 1923’e kadar Stuttgart’ta yay\u0131nlanan Alman Sosyal-Demokrat Partisinin teorik bir dergisi. Yay\u0131mc\u0131s\u0131 Kautsky idi ve Ekim 1917’de Kautsky’nin yerine Cunow ge\u00e7ti. Marx ve Engels’in bir\u00e7ok \u00e7al\u0131\u015fmalar\u0131n\u0131 yay\u0131nlayan ilk dergi idi.
Engels, yay\u0131mc\u0131lara, \u00e7al\u0131\u015fmalar\u0131nda, marksizmden s\u0131k s\u0131k sapmalar\u0131n\u0131 ele\u015ftirerek \u00f6\u011f\u00fctler vermi\u015fti.
Engels’in, 1895’te \u00f6l\u00fcm\u00fcnden sonra, dergi Bernstein’\u0131n marksizme kar\u015f\u0131 revizyonist bir ha\u00e7l\u0131 seferini ba\u015flatan bir dizi makalesini, Sosyalizmin Sorunlar\u0131’n\u0131 da i\u00e7eren revizyonist makaleleri yay\u0131nlamay\u0131 al\u0131\u015fkanl\u0131k haline getirdi. Birinci D\u00fcnya Sava\u015f\u0131 s\u0131ras\u0131nda dergi, sosyal-\u015fovenleri destekleyerek merkezci bir yol izledi. -41
[11*] 1815’ten itibaren, Avusturya, Prusya ve Rusya’n\u0131n ortakla\u015fa denetim alt\u0131na ald\u0131klar\u0131 Krakov Cumhuriyeti’ndeki ulusal kurtulu\u015f demokratik ayaklanmas\u0131. Ayaklanmac\u0131lar, feodal y\u00fck\u00fcml\u00fcl\u00fckleri ortadan kald\u0131ran ve kar\u015f\u0131l\u0131\u011f\u0131 \u00f6denmeden k\u00f6yl\u00fclere topra\u011f\u0131n geri verilece\u011fini vaadeden bir bildiri yay\u0131nlayan bir U1usal H\u00fck\u00fcmet kurdular. H\u00fck\u00fcmet \u00f6teki bildirilerinde artan \u00fccret oranlar\u0131yla ulusal i\u015f at\u00f6lyeleri a\u00e7t\u0131\u011f\u0131n\u0131 ve b\u00fct\u00fcn yurtta\u015flara e\u015fitlik getirdi\u011fini ilan etti. K\u0131sa bir s\u00fcre sonra ayaklanma bast\u0131r\u0131ld\u0131. -44
[12*] Junker – Prusyal\u0131 soylu toprak sahibi. -46
[13*] Sosyalistlere-Kar\u015f\u0131 Yasa -Almanya’da 1878’de Bismarck h\u00fck\u00fcmeti taraf\u0131ndan i\u015f\u00e7i s\u0131n\u0131f\u0131 ve sosyalist hareketle m\u00fccadele etmek i\u00e7in haz\u0131rland\u0131 ve y\u00fcr\u00fcrl\u00fc\u011fe kondu. Yasa b\u00fct\u00fcn sosyal-demokrat \u00f6rg\u00fctleri, y\u0131\u011f\u0131n niteli\u011fi ta\u015f\u0131yan i\u015f\u00e7i s\u0131n\u0131f\u0131 birliklerini, i\u015f\u00e7i s\u0131n\u0131f\u0131 bas\u0131n\u0131n\u0131 yasakl\u0131yor, sosyalist yaz\u0131lar\u0131n toplat\u0131lmas\u0131 konusunda h\u00fck\u00fcmler koyuyordu. Sosyal-demokratlar hakk\u0131nda kovu\u015fturmalar a\u00e7\u0131labiliyor ve \u00fclkeden \u00e7\u0131kar\u0131labiliyordu. Ne var ki, bu bask\u0131 \u00f6nlemleri kendisini yeralt\u0131 \u00e7al\u0131\u015fmalar\u0131na uyarlayan Sosyal-Demokrat Partiyi y\u0131kamad\u0131. Merkez organ\u0131 SotsiaI-Demokrat d\u0131\u015farda bas\u0131l\u0131yor, parti kongreleri d\u00fczenli bir \u015fekilde d\u0131\u015farda yap\u0131l\u0131yordu. \u00dclke i\u00e7indeki sosyal-demokrat \u00f6rg\u00fctler ve gruplar yeralt\u0131nda \u00e7al\u0131\u015f\u0131yorlar ve Gizli Merkez Komitesinin denetimi alt\u0131nda faaliyet g\u00f6steriyorlard\u0131. Ayn\u0131 zamanda parti, y\u0131\u011f\u0131nlarla ba\u011flar\u0131n\u0131 g\u00fc\u00e7lendirmek i\u00e7in \u00e7e\u015fitli legal yollara ba\u015fvuruyordu ve etkisi giderek art\u0131yordu. 1878-1890 y\u0131llan aras\u0131nda Reichstag se\u00e7imlerinde ald\u0131\u011f\u0131 oy say\u0131s\u0131 \u00fc\u00e7 kat artm\u0131\u015ft\u0131. Marx ve Engels Alman sosyal-demokratlar\u0131na b\u00fcy\u00fck yard\u0131mlarda bulundular, 1890’da halk y\u0131\u011f\u0131nlar\u0131n\u0131n bask\u0131s\u0131 ve emek\u00e7i hareketinin h\u0131zlanmas\u0131yla, bu yasa y\u00fcr\u00fcrl\u00fckten kald\u0131r\u0131ld\u0131. -46<\/p>\n","protected":false},"excerpt":{"rendered":"

\u00d6NS\u00d6ZKarl Marks \u00fczerine, \u015fimdi ayr\u0131 bir bas\u0131m olarak \u00e7\u0131kan bu makale, (an\u0131msayabildi\u011fim kadar\u0131yla) 1913 y\u0131l\u0131nda, Granat Encyclopaedia i\u00e7in yaz\u0131lm\u0131\u015ft\u0131r. Marks \u00fczerine, \u00e7o\u011fu yabanc\u0131 olan olduk\u00e7a ayr\u0131nt\u0131l\u0131 bir yaz\u0131m bibliyografyas\u0131 makalenin sonuna eklenmi\u015ftir. Encyclopaedia’n\u0131n yay\u0131mc\u0131lar\u0131, kendi y\u00f6nlerinden, sans\u00fcr nedeniyle Marks \u00fczerine makalenin sonunu, yani devrimci taktiklerle ilgili b\u00f6l\u00fcm\u00fcn\u00fc \u00e7\u0131kard\u0131lar. Ne yazik ki, bu son b\u00f6l\u00fcm\u00fc yeniden […]<\/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-4344","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-marksizm"},"yoast_head":"\n\u00d6l\u00fcm\u00fcn\u00fcn 127. Y\u0131ld\u00f6n\u00fcm\u00fcnde B\u00fcy\u00fck D\u00fc\u015f\u00fcn\u00fcr Karl Marks | V. \u0130. Lenin Marks'\u0131 anlat\u0131yor - 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\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u00d6l\u00fcm\u00fcn\u00fcn 127. Y\u0131ld\u00f6n\u00fcm\u00fcnde B\u00fcy\u00fck D\u00fc\u015f\u00fcn\u00fcr Karl Marks | V. \u0130. Lenin Marks'\u0131 anlat\u0131yor\" \/>\n<meta property=\"og:description\" content=\"\u00d6NS\u00d6ZKarl Marks \u00fczerine, \u015fimdi ayr\u0131 bir bas\u0131m olarak \u00e7\u0131kan bu makale, (an\u0131msayabildi\u011fim kadar\u0131yla) 1913 y\u0131l\u0131nda, Granat Encyclopaedia i\u00e7in yaz\u0131lm\u0131\u015ft\u0131r. Marks \u00fczerine, \u00e7o\u011fu yabanc\u0131 olan olduk\u00e7a ayr\u0131nt\u0131l\u0131 bir yaz\u0131m bibliyografyas\u0131 makalenin sonuna eklenmi\u015ftir. Encyclopaedia’n\u0131n yay\u0131mc\u0131lar\u0131, kendi y\u00f6nlerinden, sans\u00fcr nedeniyle Marks \u00fczerine makalenin sonunu, yani devrimci taktiklerle ilgili b\u00f6l\u00fcm\u00fcn\u00fc \u00e7\u0131kard\u0131lar. Ne yazik ki, bu son b\u00f6l\u00fcm\u00fc yeniden […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/\" \/>\n<meta property=\"og:site_name\" content=\"narteks.net\" \/>\n<meta property=\"article:published_time\" content=\"2010-03-16T07:10:15+00:00\" \/>\n<meta property=\"og:image\" content=\"http:\/\/www.ilkhabergazetesi.com\/wordpress\/wp-content\/\/2008\/08\/marks.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=\"97 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\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/\"},\"author\":{\"name\":\"Tar\u0131k\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca\"},\"headline\":\"\u00d6l\u00fcm\u00fcn\u00fcn 127. Y\u0131ld\u00f6n\u00fcm\u00fcnde B\u00fcy\u00fck D\u00fc\u015f\u00fcn\u00fcr Karl Marks | V. \u0130. Lenin Marks’\u0131 anlat\u0131yor\",\"datePublished\":\"2010-03-16T07:10:15+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/\"},\"wordCount\":19506,\"commentCount\":0,\"publisher\":{\"@id\":\"https:\/\/narteks.net\/#organization\"},\"image\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/#primaryimage\"},\"thumbnailUrl\":\"http:\/\/www.ilkhabergazetesi.com\/wordpress\/wp-content\/\/2008\/08\/marks.jpg\",\"articleSection\":[\"Marksizm\"],\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/\",\"url\":\"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/\",\"name\":\"\u00d6l\u00fcm\u00fcn\u00fcn 127. Y\u0131ld\u00f6n\u00fcm\u00fcnde B\u00fcy\u00fck D\u00fc\u015f\u00fcn\u00fcr Karl Marks | V. \u0130. Lenin Marks'\u0131 anlat\u0131yor - narteks.net\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/#primaryimage\"},\"image\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/#primaryimage\"},\"thumbnailUrl\":\"http:\/\/www.ilkhabergazetesi.com\/wordpress\/wp-content\/\/2008\/08\/marks.jpg\",\"datePublished\":\"2010-03-16T07:10:15+00:00\",\"breadcrumb\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/#breadcrumb\"},\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/#primaryimage\",\"url\":\"http:\/\/www.ilkhabergazetesi.com\/wordpress\/wp-content\/\/2008\/08\/marks.jpg\",\"contentUrl\":\"http:\/\/www.ilkhabergazetesi.com\/wordpress\/wp-content\/\/2008\/08\/marks.jpg\"},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Anasayfa\",\"item\":\"https:\/\/narteks.net\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"\u00d6l\u00fcm\u00fcn\u00fcn 127. Y\u0131ld\u00f6n\u00fcm\u00fcnde B\u00fcy\u00fck D\u00fc\u015f\u00fcn\u00fcr Karl Marks | V. \u0130. Lenin Marks’\u0131 anlat\u0131yor\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/narteks.net\/#website\",\"url\":\"https:\/\/narteks.net\/\",\"name\":\"narteks.net\",\"description\":\"K\u00fclt\u00fcr Sanat Edebiyat Felsefe\",\"publisher\":{\"@id\":\"https:\/\/narteks.net\/#organization\"},\"alternateName\":\"K\u00fclt\u00fcr Sanat Edebiyat Felsefe\",\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/narteks.net\/?s={search_term_string}\"},\"query-input\":{\"@type\":\"PropertyValueSpecification\",\"valueRequired\":true,\"valueName\":\"search_term_string\"}}],\"inLanguage\":\"tr\"},{\"@type\":\"Organization\",\"@id\":\"https:\/\/narteks.net\/#organization\",\"name\":\"narteks.net\",\"url\":\"https:\/\/narteks.net\/\",\"logo\":{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/logo\/image\/\",\"url\":\"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png\",\"contentUrl\":\"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png\",\"width\":300,\"height\":90,\"caption\":\"narteks.net\"},\"image\":{\"@id\":\"https:\/\/narteks.net\/#\/schema\/logo\/image\/\"},\"sameAs\":[\"https:\/\/x.com\/narteks\",\"https:\/\/instagram.com\/narteksnet\"]},{\"@type\":\"Person\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca\",\"name\":\"Tar\u0131k\",\"image\":{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/image\/\",\"url\":\"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g\",\"contentUrl\":\"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g\",\"caption\":\"Tar\u0131k\"},\"sameAs\":[\"http:\/\/narteks.net\"],\"url\":\"https:\/\/narteks.net\/index.php\/author\/narbak\/\"}]}<\/script>\n<!-- \/ Yoast SEO Premium plugin. -->","yoast_head_json":{"title":"\u00d6l\u00fcm\u00fcn\u00fcn 127. Y\u0131ld\u00f6n\u00fcm\u00fcnde B\u00fcy\u00fck D\u00fc\u015f\u00fcn\u00fcr Karl Marks | V. \u0130. Lenin Marks'\u0131 anlat\u0131yor - narteks.net","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/","og_locale":"tr_TR","og_type":"article","og_title":"\u00d6l\u00fcm\u00fcn\u00fcn 127. Y\u0131ld\u00f6n\u00fcm\u00fcnde B\u00fcy\u00fck D\u00fc\u015f\u00fcn\u00fcr Karl Marks | V. \u0130. Lenin Marks'\u0131 anlat\u0131yor","og_description":"\u00d6NS\u00d6ZKarl Marks \u00fczerine, \u015fimdi ayr\u0131 bir bas\u0131m olarak \u00e7\u0131kan bu makale, (an\u0131msayabildi\u011fim kadar\u0131yla) 1913 y\u0131l\u0131nda, Granat Encyclopaedia i\u00e7in yaz\u0131lm\u0131\u015ft\u0131r. Marks \u00fczerine, \u00e7o\u011fu yabanc\u0131 olan olduk\u00e7a ayr\u0131nt\u0131l\u0131 bir yaz\u0131m bibliyografyas\u0131 makalenin sonuna eklenmi\u015ftir. Encyclopaedia’n\u0131n yay\u0131mc\u0131lar\u0131, kendi y\u00f6nlerinden, sans\u00fcr nedeniyle Marks \u00fczerine makalenin sonunu, yani devrimci taktiklerle ilgili b\u00f6l\u00fcm\u00fcn\u00fc \u00e7\u0131kard\u0131lar. Ne yazik ki, bu son b\u00f6l\u00fcm\u00fc yeniden […]","og_url":"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/","og_site_name":"narteks.net","article_published_time":"2010-03-16T07:10:15+00:00","og_image":[{"url":"http:\/\/www.ilkhabergazetesi.com\/wordpress\/wp-content\/\/2008\/08\/marks.jpg","type":"","width":"","height":""}],"author":"Tar\u0131k","twitter_card":"summary_large_image","twitter_creator":"@narteks","twitter_site":"@narteks","twitter_misc":{"Yazan:":"Tar\u0131k","Tahmini okuma s\u00fcresi":"97 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"\u00d6l\u00fcm\u00fcn\u00fcn 127. Y\u0131ld\u00f6n\u00fcm\u00fcnde B\u00fcy\u00fck D\u00fc\u015f\u00fcn\u00fcr Karl Marks | V. \u0130. Lenin Marks’\u0131 anlat\u0131yor","datePublished":"2010-03-16T07:10:15+00:00","mainEntityOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/"},"wordCount":19506,"commentCount":0,"publisher":{"@id":"https:\/\/narteks.net\/#organization"},"image":{"@id":"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/#primaryimage"},"thumbnailUrl":"http:\/\/www.ilkhabergazetesi.com\/wordpress\/wp-content\/\/2008\/08\/marks.jpg","articleSection":["Marksizm"],"inLanguage":"tr","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/#respond"]}]},{"@type":"WebPage","@id":"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/","url":"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/","name":"\u00d6l\u00fcm\u00fcn\u00fcn 127. Y\u0131ld\u00f6n\u00fcm\u00fcnde B\u00fcy\u00fck D\u00fc\u015f\u00fcn\u00fcr Karl Marks | V. \u0130. Lenin Marks'\u0131 anlat\u0131yor - narteks.net","isPartOf":{"@id":"https:\/\/narteks.net\/#website"},"primaryImageOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/#primaryimage"},"image":{"@id":"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/#primaryimage"},"thumbnailUrl":"http:\/\/www.ilkhabergazetesi.com\/wordpress\/wp-content\/\/2008\/08\/marks.jpg","datePublished":"2010-03-16T07:10:15+00:00","breadcrumb":{"@id":"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/#breadcrumb"},"inLanguage":"tr","potentialAction":[{"@type":"ReadAction","target":["https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/"]}]},{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/#primaryimage","url":"http:\/\/www.ilkhabergazetesi.com\/wordpress\/wp-content\/\/2008\/08\/marks.jpg","contentUrl":"http:\/\/www.ilkhabergazetesi.com\/wordpress\/wp-content\/\/2008\/08\/marks.jpg"},{"@type":"BreadcrumbList","@id":"https:\/\/narteks.net\/index.php\/2010\/03\/16\/oeluemuenuen-127-yldoenuemuende-bueyuek-dueuenuer-karl-marks-v-lenin-marks-anlatyor\/#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Anasayfa","item":"https:\/\/narteks.net\/"},{"@type":"ListItem","position":2,"name":"\u00d6l\u00fcm\u00fcn\u00fcn 127. Y\u0131ld\u00f6n\u00fcm\u00fcnde B\u00fcy\u00fck D\u00fc\u015f\u00fcn\u00fcr Karl Marks | V. \u0130. Lenin Marks’\u0131 anlat\u0131yor"}]},{"@type":"WebSite","@id":"https:\/\/narteks.net\/#website","url":"https:\/\/narteks.net\/","name":"narteks.net","description":"K\u00fclt\u00fcr Sanat Edebiyat Felsefe","publisher":{"@id":"https:\/\/narteks.net\/#organization"},"alternateName":"K\u00fclt\u00fcr Sanat Edebiyat Felsefe","potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/narteks.net\/?s={search_term_string}"},"query-input":{"@type":"PropertyValueSpecification","valueRequired":true,"valueName":"search_term_string"}}],"inLanguage":"tr"},{"@type":"Organization","@id":"https:\/\/narteks.net\/#organization","name":"narteks.net","url":"https:\/\/narteks.net\/","logo":{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/narteks.net\/#\/schema\/logo\/image\/","url":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","contentUrl":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","width":300,"height":90,"caption":"narteks.net"},"image":{"@id":"https:\/\/narteks.net\/#\/schema\/logo\/image\/"},"sameAs":["https:\/\/x.com\/narteks","https:\/\/instagram.com\/narteksnet"]},{"@type":"Person","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca","name":"Tar\u0131k","image":{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/narteks.net\/#\/schema\/person\/image\/","url":"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g","contentUrl":"https:\/\/secure.gravatar.com\/avatar\/50865afb55632c4ae467e0af0930f6510aa2297d8014be502a55b14f3b7550cf?s=96&d=mm&r=g","caption":"Tar\u0131k"},"sameAs":["http:\/\/narteks.net"],"url":"https:\/\/narteks.net\/index.php\/author\/narbak\/"}]}},"_links":{"self":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/posts\/4344","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/comments?post=4344"}],"version-history":[{"count":0,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/posts\/4344\/revisions"}],"wp:attachment":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/media?parent=4344"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/categories?post=4344"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/tags?post=4344"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}