{"id":4588,"date":"2010-05-10T09:10:50","date_gmt":"2010-05-10T06:10:50","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/05\/10\/proletaryaya-veda-eden-akademik-marksizm-elif-cagli\/"},"modified":"2010-05-10T09:10:50","modified_gmt":"2010-05-10T06:10:50","slug":"proletaryaya-veda-eden-akademik-marksizm-elif-cagli","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/05\/10\/proletaryaya-veda-eden-akademik-marksizm-elif-cagli\/","title":{"rendered":"Proletaryaya Veda Eden Akademik Marksizm | Elif \u00c7a\u011fl\u0131"},"content":{"rendered":"![](\"http:\/\/img174.imageshack.us\/img174\/6750\/buyuyeniscisinifiortakamn9.jpg\")
\u0130\u015f\u00e7i s\u0131n\u0131f\u0131 m\u00fccadelesinin ba\u015far\u0131s\u0131 a\u00e7\u0131s\u0131ndan iki temel unsurun, yani Marksist d\u00fcnya g\u00f6r\u00fc\u015f\u00fcyle i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n militan eyleminin birlikteli\u011fi elzemdir. Bu birliktelik, Bat\u0131 Avrupa\u2019da devrim dalgas\u0131n\u0131n geri \u00e7ekilmesiyle ba\u015flayan ve \u00f6zellikle II. D\u00fcnya Sava\u015f\u0131 sonras\u0131nda gerek Stalinizmin egemenli\u011fi, gerekse kapitalist sistemin yeniden g\u00fc\u00e7 toplamas\u0131yla karakterize olan olumsuz ko\u015fullar nedeniyle derin bir bi\u00e7imde par\u00e7aland\u0131. \u0130\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n devrimci eyleminden uzun bir s\u00fcre boyunca yoksun kalan \u201cteori\u201d yozla\u015ft\u0131 ve ger\u00e7ek Marksist k\u00f6klerinden koptu. B\u00f6ylece, do\u011frudan do\u011fruya bu yenilgi ko\u015fullar\u0131n\u0131n \u00fcr\u00fcn\u00fc olan bir s\u00f6zde Marksizm ak\u0131m\u0131, \u00f6zellikle Bat\u0131 Avrupa \u00fclkelerinin \u00fcniversite k\u00fcrs\u00fclerinden yay\u0131larak ortal\u0131\u011f\u0131 kaplamaya ba\u015flad\u0131.<\/p>\n
Birazc\u0131k Marksizm ya\u011f\u0131na bulanm\u0131\u015f g\u00f6r\u00fcnen sol entelekt\u00fceller i\u00e7in, ya\u015fam\u0131n temel ger\u00e7e\u011fi, burjuva d\u00fczene ayak uydurma \u00e7abas\u0131ndan \u00f6te bir \u015fey de\u011fildi. Bu kuma\u015ftan dokunmu\u015f olan ki\u015filer, bir yandan \u00e7al\u0131\u015fma odalar\u0131n\u0131n kap\u0131lar\u0131n\u0131 burjuva d\u00fc\u015f\u00fcncesine, idealist felsefe \u00e7e\u015fitlemelerine sonuna dek a\u00e7arlarken, di\u011fer yandan da yaln\u0131zca akademik ara\u015ft\u0131rmalar\u0131n\u0131n \u201cbilimsel\u201d cil\u00e2s\u0131 olacak bir y\u00f6ntem d\u00fczeyine indirgemek ko\u015fuluyla Marksizmi kabul etmekteydiler.<\/p>\n
\u0130\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n kapitalist d\u00fczen kar\u015f\u0131t\u0131 m\u00fccadelesine s\u0131rt\u0131n\u0131 d\u00f6nerek, Marksizm konusunda ahk\u00e2m kesen sol entelekt\u00fcalizmin, aslolan\u0131n d\u00fcnyay\u0131 yorumlamak de\u011fil onu de\u011fi\u015ftirmek oldu\u011funu s\u00f6yleyen Marx\u2019\u0131 ne anlamak ne de kabul etmek gibi bir derdi vard\u0131. Sahte s\u00f6ylem bulutlar\u0131n\u0131n \u00fczerinde gezinmeyip, ayaklar\u0131n\u0131 yere basan ve d\u00fcnyadaki s\u0131n\u0131fl\u0131 toplum ger\u00e7ekli\u011fini kavrayarak, a\u00e7\u0131k\u00e7a s\u00f6m\u00fcr\u00fclenlerden yana militan tutum alan bir kimli\u011fi banal bulan \u201cd\u00fc\u015f\u00fcn\u00fcrler\u201din derdi, kendilerini tatmin edecek \u201cy\u00fcksek\u201d d\u00fc\u015f\u00fcnceleri aray\u0131p bulmak oldu hep! B\u00f6yle bir aray\u0131\u015f i\u00e7inde, ger\u00e7ek politikadan neredeyse tamamen uzakla\u015farak Marksist politik m\u00fccadele \u00fczerine fetva vermeye, kendilerine yaratt\u0131klar\u0131 akademik \u00e2lemde birbirleriyle yar\u0131\u015fmaya koyuldular. \u00c7al\u0131\u015fmalar\u0131, g\u00fcn ge\u00e7tik\u00e7e daha da anla\u015f\u0131lmaz bir dille kaleme al\u0131nan felsefe yazmalar\u0131na veya son tahlilde k\u00f6hnemi\u015f burjuva d\u00fczenin savunusundan ba\u015fka bir \u015feye hizmet etmeyen sosyolojik ara\u015ft\u0131rmalara vb. kay\u0131p durdu. Marksist ge\u00e7inen bu t\u00fcrden sol entelekt\u00fcellerin s\u0131\u011f\u0131na\u011f\u0131 genelde Bat\u0131 \u00fcniversiteleri oldu.<\/p>\n
Stalinizme kar\u015f\u0131 s\u00f6zde ele\u015ftirel bir tav\u0131r sergileyen bu \u201cMarksizm\u201d, asl\u0131nda hi\u00e7bir zaman onunla ciddi bir hesapla\u015fmaya giri\u015fmemi\u015f, tam tersine, i\u015fine geldi\u011finde uzla\u015fm\u0131\u015ft\u0131 bile. \u00c7\u00fcnk\u00fc bu t\u00fcr bir ak\u0131m kendini var edebilmek i\u00e7in, bir yandan i\u015f\u00e7i hareketi i\u00e7inde ger\u00e7ek Marksist d\u00fc\u015f\u00fcncenin etkisinin zay\u0131flamas\u0131ndan do\u011fan bo\u015fluklara g\u00f6z dikerken, \u00f6te yandan d\u00fcnyada var olan g\u00fc\u00e7 odaklar\u0131n\u0131 hesaba katmak zorundayd\u0131. O nedenle, Marksizmin tutarl\u0131 bir savunusu s\u00f6z konusu oldu\u011funda, tam da kendi me\u015frebinden beklenilece\u011fi \u00fczere yan \u00e7izen akademik Marksizmin, i\u015fine geldi\u011finde Stalinizmle bozu\u015fup, i\u015fine geldi\u011finde bar\u0131\u015fmas\u0131nda yad\u0131rganacak bir taraf bulunmuyordu. Bu ger\u00e7ekli\u011fin bir uzant\u0131s\u0131 olarak, en kat\u0131 ortodoks ge\u00e7inen Stalinistler bile, genelde \u00f6rt\u00fck bir bi\u00e7imde, bu s\u00f6zde Marksizmin etkisine her daim a\u00e7\u0131k olageldiler.<\/p>\n
Ekonomik geli\u015fme d\u00fczeyi, sosyal yap\u0131s\u0131 ve siyasi tarihinin ta\u015f\u0131d\u0131\u011f\u0131 \u00f6zellikler nedeniyle T\u00fcrkiye\u2019de sosyalist hareket, resm\u00ee kom\u00fcnizmin yani Stalinizmin fazlas\u0131yla etkisi alt\u0131nda bi\u00e7imlenmi\u015fti. Bu y\u00fczden, \u00fczerinde ya\u015fad\u0131\u011f\u0131m\u0131z topraklarda genel olarak sosyalist \u00e7evreler, akademik Marksizme g\u00f6rece mesafeli bir duru\u015fa sahipmi\u015f gibi g\u00f6r\u00fcnmekteydiler. Oysa ger\u00e7ekte, onun ortaya sa\u00e7t\u0131\u011f\u0131 fikirler, T\u00fcrkiye\u2019de de eklektik bir tarzda mevcut siyasi d\u00fc\u015f\u00fcnceler da\u011farc\u0131\u011f\u0131na serpi\u015ftirilegelmi\u015fti. Fakat ku\u015fkusuz ki, emperyalist-kapitalist sistemin d\u00fcnyay\u0131 tam da Marx\u2019\u0131 do\u011frular bi\u00e7imde tek bir d\u00fcnya olarak alabildi\u011fine yayg\u0131n ve derin bir bi\u00e7imde kucaklay\u0131\u015f\u0131n\u0131n doru\u011fa \u00e7\u0131kt\u0131\u011f\u0131 ve bu arada \u201csosyalist\u201d blo\u011fun \u00e7\u00f6kmeye ba\u015flad\u0131\u011f\u0131 80\u2019ler sonras\u0131nda, s\u00f6zde Marksizmin ideolojik etkileri de daha global bir karakter kazand\u0131. Akademik Marksizmden kaynaklanan d\u00fc\u015f\u00fcnce dalgalar\u0131, T\u00fcrkiye gibi \u00fclkelerdeki sosyalistlerin k\u0131y\u0131lar\u0131na daha \u00e7ok vurmaya ve bu toprak par\u00e7alar\u0131n\u0131 eskiye oranla daha fazla istil\u00e2 etmeye ba\u015flad\u0131.<\/p>\n
\u00d6zellikle, gen\u00e7lik y\u0131llar\u0131nda Marksist olduklar\u0131 zehab\u0131na kap\u0131l\u0131p, ilerleyen ya\u015flar\u0131nda liberalizmin faziletlerini ke\u015ffeden eski sosyalist \u201ckadrolar\u201d\u0131n, yenilenme ad\u0131 alt\u0131nda y\u00fcr\u00fctt\u00fckleri d\u00fc\u015f\u00fcnsel ve yaz\u0131nsal \u00e7abalar\u0131n, bu istil\u00e2da rol\u00fc b\u00fcy\u00fck oldu. Oysa g\u00fcne\u015fin alt\u0131nda hi\u00e7bir \u015fey yeni de\u011fildi. T\u00fcrkiye\u2019de biraz gecikmeli de olsa, d\u00f6nek Kautsky\u2019lerin, liberal sosyalizmin fikir babas\u0131 Bernstein\u2019la\u00adr\u0131n vb. k\u0131ymeti ve \u00f6nemi ke\u015ffedilmeye ba\u015fland\u0131. Gen\u00e7liklerinin bir d\u00f6nemini devrimci m\u00fccadelenin \u201cdikenli\u201d yollar\u0131nda \u201c\u00f6rseleyip\u201d, orta ya\u015flar\u0131nda ge\u00e7mi\u015flerine vah edenler, \u00e7ocuklar\u0131na o \u201ckaka\u201d yollara sapmamalar\u0131n\u0131 \u00f6\u011f\u00fctleyen masalc\u0131 amca ve teyzelere d\u00f6n\u00fc\u015fm\u00fc\u015flerdi. Eski revizyonistlerin ve d\u00f6neklerin bayatlam\u0131\u015f fikirleriyle bilimsel kom\u00fcnizmin defterini d\u00fcrebilme tutkusu, \u00fclkemize de akademik Marksizmin a\u00e7t\u0131\u011f\u0131 yoldan y\u00fcr\u00fcmeyi art\u0131k bir onur sayan nice \u201cyeti\u015fkin\u201d sosyalist kazand\u0131rd\u0131!<\/p>\n
Bernstein ve benzeri revizyonistlerin izini s\u00fcren \u201cMarksistler\u201d, \u00f6zellikle 80\u2019li y\u0131llar\u0131n sonlar\u0131ndan itibaren seslerini y\u00fckseltmeye ba\u015flayarak, kapitalizmin art\u0131k istikrarl\u0131 bir \u015fekilde b\u00fcy\u00fcd\u00fc\u011f\u00fcn\u00fc, burjuva devletin demokratik bask\u0131lara daha duyarl\u0131 hale geldi\u011fini, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n ya\u015fam standartlar\u0131n\u0131n y\u00fckseldi\u011fini ve b\u00f6ylece yeni bir orta s\u0131n\u0131f\u0131n olu\u015ftu\u011funu iddia ettiler. Bu t\u00fcrden \u201cMarksistler\u201din as\u0131l derdi, Marx\u2019\u0131n \u015fu ya da bu konuda yan\u0131ld\u0131\u011f\u0131 do\u011frultusunda gevi\u015f getirerek, art\u0131k Marksizmin devrimci fikirlerinin ge\u00e7erli olamayaca\u011f\u0131n\u0131 gen\u00e7 ku\u015faklar\u0131n beynine kaz\u0131makt\u0131.<\/p>\n
Ya\u015fad\u0131\u011f\u0131m\u0131z d\u00f6nemin sorunlar\u0131n\u0131 yeni geli\u015fmelerin \u0131\u015f\u0131\u011f\u0131nda \u00e7\u00f6z\u00fcmleme iddias\u0131yla \u00e7\u0131k\u0131\u015flar yapan sol entelekt\u00fcellerin siyasal oturaklar\u0131, asl\u0131nda hi\u00e7 de yeni d\u00fc\u015f\u00fcncelerin renklendirdi\u011fi bir parlakl\u0131\u011fa sahip de\u011fildi. Marksizmi d\u00fcnyay\u0131 de\u011fi\u015ftirmenin arac\u0131 olan bir eylem felsefesi olmaktan \u00e7\u0131kart\u0131p, liberal muhalefet derekesine indirgemeye \u00e7al\u0131\u015fan k\u00fcrs\u00fc sosyalistleri, sistematik ve ince vuru\u015flarla onun \u201c\u00e7\u0131k\u0131nt\u0131l\u0131\u201d y\u00f6nlerini t\u0131ra\u015flayarak, kendi doktora tezlerinin rekabet konusu haline getirdiler. Kalk\u0131\u015f noktas\u0131 Marx\u2019\u0131n g\u00f6r\u00fc\u015flerinin incelenmesi olan, fakat asl\u0131nda onu art\u0131k \u201c\u00e7a\u011fd\u0131\u015f\u0131\u201d olmu\u015f bir d\u00fc\u015f\u00fcn\u00fcr olarak tan\u0131tmaya kafa yoran bu t\u00fcrden \u00e7al\u0131\u015fmalar, kimi okumu\u015f aptallar\u0131n cazibesine kap\u0131ld\u0131klar\u0131 bir teorik \u201czenginlik\u201d kayna\u011f\u0131 olu\u015fturdu! \u00dcstelik, ortaya konulan \u00e7al\u0131\u015fma ne denli anla\u015f\u0131lmaz ise ve ne denli \u00e7apra\u015f\u0131k bir \u00f6zel felsefe diline sahipse itibar\u0131 da o \u00f6l\u00e7\u00fcde artt\u0131! \u201cPost-Marksist\u201d, \u201cyap\u0131salc\u0131\u201d, \u201cpost-yap\u0131salc\u0131\u201d vb. etiketleriyle piyasaya s\u00fcr\u00fclen felsefe safsatalar\u0131, ne anlama geldi\u011fi bilinemedi\u011fi \u00f6l\u00e7\u00fcde prim yapmaya ba\u015flad\u0131.<\/p>\n
Marx\u2019\u0131n \u00e7e\u015fitli sorunlar\u0131n ayr\u0131 ayr\u0131 tan\u0131mlanmas\u0131n\u0131 eksik b\u0131rakt\u0131\u011f\u0131n\u0131 iddia ederek, birbirinden kopuk tan\u0131msal yakla\u015f\u0131mlar pe\u015finde ko\u015fan \u201cMarksist\u201d akademisyenlerin marifetiyle, bo\u015f l\u00e2flardan olu\u015fan s\u00f6z\u00fcmona bir d\u00fc\u015f\u00fcnce d\u00fcnyas\u0131 yarat\u0131ld\u0131. Toplumsal ya\u015fam\u0131n \u00e7e\u015fitli olgular\u0131, b\u00fct\u00fcnden soyutlanarak, kendi ba\u015f\u0131na bir anlam ifade eden varl\u0131klar haline getirildi. B\u00f6ylece, ancak birbirleriyle kar\u015f\u0131l\u0131kl\u0131 ili\u015fkileri i\u00e7inde ele al\u0131nd\u0131\u011f\u0131nda ger\u00e7ekli\u011fe yakla\u015fabilecek olan kavramlar\u0131n da i\u00e7i bo\u015falt\u0131ld\u0131. Marksizmden ve onun diyalektik ve tarihsel materyalist y\u00f6nteminden bu kopu\u015f sonucunda, akademik Marksizme, deneyin rol\u00fcn\u00fc metafizik bir tutumla mutlakla\u015ft\u0131ran ampirizm, nesnel ger\u00e7eklikten ka\u00e7\u0131\u015f i\u00e7indeki s\u00f6zde bilimi y\u00fccelten pozitivizm, k\u0131sacas\u0131 Marksizm \u00f6ncesi d\u00f6nemin felsefi spek\u00fclasyon tarz\u0131 damgas\u0131n\u0131 bast\u0131. \u201c\u0130cat edilen\u201d teoriler, ger\u00e7ek toplumsal geli\u015fme e\u011filimlerini ayd\u0131nlatabilir olmaktan \u00e7\u0131kt\u0131. Ara\u015ft\u0131rd\u0131\u011f\u0131 nesneden kopuk ve salt s\u00f6ylem d\u00fczeyine indirgenmi\u015f soyut bir metodoloji tart\u0131\u015fmas\u0131 akademik piyasada egemenli\u011fini il\u00e2n etti. Tarihsel ve toplumsal olgular\u0131n kabaca ortaya \u00e7\u0131kan yan\u0131lt\u0131c\u0131 g\u00f6r\u00fcnt\u00fclerine aldanmay\u0131p, bunlar\u0131n derinine inmeye \u00e7al\u0131\u015fan ve i\u00e7 ba\u011f\u0131nt\u0131lar\u0131n\u0131, kar\u015f\u0131l\u0131kl\u0131 etkile\u015fimlerini a\u00e7\u0131\u011fa \u00e7\u0131kartan Marksist y\u00f6ntemin bilimsel yakla\u015f\u0131m\u0131 yetersiz bulundu! Kar\u015f\u0131l\u0131\u011f\u0131nda ise ortal\u0131\u011f\u0131, akademik Marksizmin o \u201cengin\u201d y\u00f6ntemsel incelemelerinin sonucu olarak birbirleriyle rekabet halinde havada u\u00e7u\u015fan i\u00e7i bo\u015f tan\u0131mlamalar, genellemeler kaplay\u0131verdi.<\/p>\n
Her d\u00fc\u015f\u00fcnce ak\u0131m\u0131 i\u00e7in ge\u00e7erli oldu\u011fu gibi, Marksizmin de, g\u00fcn\u00fcn gereklerine yan\u0131t getirmek \u00fczere g\u00f6zden ge\u00e7irilmesi ve zenginle\u015ftirilmesi vazge\u00e7ilmez bir g\u00f6revdir. Ne var ki, bu t\u00fcrden bir gereklili\u011fin ard\u0131na s\u0131\u011f\u0131narak zihinleri buland\u0131ran ve \u00f6nemli tahribatlara neden olan revizyonizm sevdal\u0131lar\u0131 kar\u015f\u0131s\u0131nda da uyan\u0131kl\u0131\u011f\u0131 elden b\u0131rakmamal\u0131.<\/p>\n
Marksizmi revize eden d\u00fc\u015f\u00fcn\u00fcrleri rahats\u0131z eden temel unsur, d\u00fc\u015f\u00fcnsel ve siyasi \u00e7al\u0131\u015fmalarda tercihin net bir bi\u00e7imde proletaryadan yana yap\u0131lmas\u0131 olmu\u015ftur. Bu rahats\u0131zl\u0131klar\u0131n\u0131 s\u0131n\u0131flararas\u0131 uzla\u015fma e\u011filimini her alanda \u00f6ne \u00e7\u0131kararak hafifletme u\u011fra\u015f\u0131 i\u00e7indedirler. Ger\u00e7ek toplumsal ya\u015famda var olmayan s\u0131n\u0131flararas\u0131 birlik unsurunu, kendi \u201cfelsefi\u201d d\u00fcnyas\u0131nda tesis etme cambazl\u0131\u011f\u0131 i\u00e7indeki revizyonizm, burjuva ideolojisine hayat veren eklektik bir niteli\u011fe sahiptir. S\u0131n\u0131f m\u00fccadelesinin ger\u00e7ek \u00e7eli\u015fkilerini kavramay\u0131 sa\u011flayan diyalektik materyalizmden duydu\u011fu endi\u015fe nedeniyle, fikir jimnasti\u011fini bilin\u00e7li olarak ger\u00e7ekli\u011fin b\u00fct\u00fcnselli\u011finden kopart\u0131lm\u0131\u015f ve \u00e7arp\u0131t\u0131lm\u0131\u015f tarzda s\u00fcrd\u00fcr\u00fcr. Bu nedenle \u201cyeni \u00e7\u00f6z\u00fcmlemeler\u201d etiketi alt\u0131nda piyasaya s\u00fcr\u00fclen revizyonist g\u00f6r\u00fc\u015fler, daha \u00f6nceleri Marksizm taraf\u0131ndan defalarca \u00e7\u00fcr\u00fct\u00fclm\u00fc\u015f b\u00f6l\u00fck p\u00f6r\u00e7\u00fck fikir k\u0131r\u0131nt\u0131lar\u0131d\u0131r.<\/p>\n
Revizyonizm ba\u011flam\u0131nda sanat icra eden \u201cMarksizm\u201d profes\u00f6rlerinin, devrimci i\u015f\u00e7i hareketinin \u00f6nemli bir gerileyi\u015f i\u00e7ine girdi\u011fi t\u00fcm konjonkt\u00fcrlerde, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n devrimci misyonundan hepten umut kesilmesi gerekti\u011fi yolunda ahk\u00e2m kesmeleri bo\u015funa de\u011fildir. Zira kapitalist toplumda s\u0131n\u0131flar\u00fcst\u00fc bir entelekt\u00fcel aktivite ger\u00e7ekten de olanaks\u0131zd\u0131r. Toplumsal olgular\u0131 \u201csalt\u201d i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n bak\u0131\u015f a\u00e7\u0131s\u0131ndan ele almaktan utan\u00e7 duyan ayd\u0131nlar\u0131n, bast\u0131r\u0131lm\u0131\u015f t\u00fcm duygular\u0131, \u00f6fkeleri, \u00f6zlemleri, i\u015f\u00e7i s\u0131n\u0131f\u0131 hareketinin y\u00fckseli\u015f d\u00f6neminde \u00fczerlerine bindirdi\u011fi bas\u0131nc\u0131n \u00f6c\u00fcn\u00fc al\u0131rcas\u0131na, gerileme d\u00f6nemlerinde d\u0131\u015fa vurmaktad\u0131r. Bu nedenle, bir d\u00f6nem Marksizm ya\u011f\u0131na bulanm\u0131\u015f g\u00f6r\u00fcnen ve g\u00fcya i\u015f\u00e7i s\u0131n\u0131f\u0131 m\u00fccadelesinden yana \u00e7\u0131kan ayd\u0131nlar\u0131n, d\u00f6nem de\u011fi\u015fti\u011finde a\u00e7\u0131k birer Marksizm kar\u015f\u0131t\u0131 olarak belirivermeleri \u015fa\u015f\u0131rt\u0131c\u0131 de\u011fildir.<\/p>\n
\u0130nceledi\u011fimiz konuyla ilgili somut bir \u00f6rnek vermek gerekirse, Frans\u0131z yazar Andr\u00e9 Gorz\u2019un 1980 tarihinde yay\u0131nlanan ve daha sonra burjuvazinin i\u015f\u00e7i s\u0131n\u0131f\u0131na ideolojik sald\u0131r\u0131s\u0131n\u0131 y\u00fckseltmesiyle birlikte \u00fcnlenen Elveda Proletarya adl\u0131 kitab\u0131n\u0131 hat\u0131rlatabiliriz. Ad\u0131n\u0131n neredeyse bir simge haline gelmesi nedeniyle, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 ve \u00f6nemini g\u00f6zlerden gizlemeye y\u00f6nelik tutumu bu kitab\u0131n ad\u0131yla anmaktay\u0131z. Asl\u0131nda Gorz\u2019un de\u011ferlendirmeleri b\u00fct\u00fcnsellikten ve i\u00e7 tutarl\u0131l\u0131ktan yoksundur ve bilimsel ciddiyetten uzakt\u0131r. Bu nedenle de onun g\u00f6r\u00fc\u015fleri bizce do\u011frudan bir \u00f6nem ta\u015f\u0131m\u0131yor. Ne var ki, genel \u00e7er\u00e7evesini \u00e7izmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z akademik Marksizmin piyasas\u0131nda cereyan eden arz ve talep faaliyetleri bak\u0131m\u0131ndan onun kitab\u0131, konumuz a\u00e7\u0131s\u0131ndan ilgin\u00e7 bir \u00f6rnek olu\u015fturuyor. Ayr\u0131ca, bilimsel a\u00e7\u0131dan bir de\u011fer ta\u015f\u0131masalar dahi bu t\u00fcrden kitaplar, burjuvazinin, gerek bir b\u00fct\u00fcn olarak i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n, gerekse s\u0131n\u0131f\u0131n sendikal\u0131 ve \u00f6rg\u00fctl\u00fc kesimlerinin \u00f6nemini g\u00f6zden d\u00fc\u015f\u00fcrmeye y\u00f6nelik sinsi ideolojik kampanyalar\u0131nda bilin\u00e7 buland\u0131rmaya hizmet ediyorlar.<\/p>\n
\u00d6rne\u011fin, di\u011fer baz\u0131 yazarlar\u0131n utanga\u00e7 bir bi\u00e7imde, taksit taksit g\u00f6zden d\u00fc\u015f\u00fcrmeye \u00e7al\u0131\u015ft\u0131klar\u0131 i\u015f\u00e7i s\u0131n\u0131f\u0131 olgusunu Gorz, k\u00f6k\u00fcnden halletmeye giri\u015fmi\u015ftir. Bir \u201cbilim adam\u0131\u201dn\u0131n kararl\u0131l\u0131\u011f\u0131yla k\u0131l\u0131c\u0131n\u0131 \u00e7ekivermi\u015f ve Marksizmin yaratt\u0131\u011f\u0131 \u201cproletarya ill\u00fczyonu\u201dna neden olan perdeyi parampar\u00e7a edivermi\u015ftir! Gorz\u2019a g\u00f6re, kapitalizmin ortaya \u00e7\u0131kard\u0131\u011f\u0131 i\u015f\u00e7i s\u0131n\u0131f\u0131, kendisini sermayenin \u00fcretimci mant\u0131\u011f\u0131yla \u00f6zde\u015fle\u015ftirmi\u015ftir; sermayenin bir kopyas\u0131d\u0131r ve bu niteli\u011fi gere\u011fi toplumsal d\u00f6n\u00fc\u015f\u00fcm\u00fc o sa\u011flayamaz. Ona g\u00f6re, geleneksel i\u015f\u00e7i s\u0131n\u0131f\u0131 art\u0131k ayr\u0131cal\u0131kl\u0131 bir az\u0131nl\u0131ktan ba\u015fka bir \u015fey de\u011fildir. Marx\u2019\u0131n ortaya koydu\u011fu tarihsel \u00f6zne (sanayi proletaryas\u0131) \u00f6lm\u00fc\u015ft\u00fcr ve yeni bir tarihsel \u00f6zne ortaya \u00e7\u0131km\u0131\u015ft\u0131r: sanayi sonras\u0131 proleterlerin \u201colmayan-s\u0131n\u0131f\u0131\u201d. Gorz\u2019a g\u00f6re d\u00f6n\u00fc\u015f\u00fcm\u00fc sa\u011flayacak itici g\u00fc\u00e7, i\u015fte bu olmayan-s\u0131n\u0131ft\u0131r; yeni bir toplumun tasla\u011f\u0131 gibi g\u00f6r\u00fcnen yeni bir lumpen proletaryad\u0131r.[1]<\/p>\n
Kapitalist geli\u015fmenin d\u00fcnya \u00f6l\u00e7e\u011finde aktif ve yedek sanayi ordular\u0131 yaratarak b\u00fcy\u00fctmekte oldu\u011fu i\u015f\u00e7i s\u0131n\u0131f\u0131 kar\u015f\u0131s\u0131nda Gorz gibiler b\u00fcy\u00fck bir i\u00e7 rahats\u0131zl\u0131\u011f\u0131 ge\u00e7irmektedirler. Marksizme ve proletaryaya \u00f6fke duymaktad\u0131rlar. Ger\u00e7ekler d\u00fcnyas\u0131ndan ka\u00e7\u0131\u015f e\u011filimi i\u00e7indedirler. \u00d6rne\u011fin Gorz\u2019un d\u00fc\u015f\u00fcnsel d\u00fcnyas\u0131nda, Marksizmin tan\u0131mlad\u0131\u011f\u0131 gibi bir i\u015f\u00e7i s\u0131n\u0131f\u0131 ger\u00e7e\u011fi, ne ge\u00e7mi\u015fe ne de kendi d\u00f6nemine ili\u015fkin olarak yer almaktad\u0131r. Ve onun ruhu, ya\u015fad\u0131\u011f\u0131 \u00e2lemden d\u0131\u015f d\u00fcnyaya seslenirken, ge\u00e7mi\u015fe ve gelece\u011fe y\u00f6nelik ikili bir uyar\u0131 misyonuyla dopdoludur: Ge\u00e7mi\u015fi d\u00fc\u015f\u00fcnecek olursan\u0131z, \u015funu bilin ki (\u00e7\u00fcnk\u00fc bay Gorz gibi otoriteler buyuruyor!) proletarya diye bir \u015fey yoktu; o bir mitostan ibaretti! \u015eayet gelece\u011fi kavramak istiyorsan\u0131z, o takdirde de bilmelisiniz ki i\u015f\u00e7i s\u0131n\u0131f\u0131 denen \u015fey, kapitalist geli\u015fme sonucunda \u00fcretim s\u00fcrecinden i\u015f\u00e7inin kovulmas\u0131yla art\u0131k tarihe kar\u0131\u015fm\u0131\u015ft\u0131r! Ge\u00e7mi\u015fin \u00fcretken kolektif i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n yerini, art\u0131k \u201colmayan-i\u015f\u00e7ilerin olmayan-s\u0131n\u0131f\u0131\u201d alm\u0131\u015ft\u0131r!<\/p>\n
Kapitalizmin say\u0131lar\u0131n\u0131 durmadan artt\u0131rd\u0131\u011f\u0131 \u00f6zel bir vas\u0131f gerektirmeyen i\u015flerde \u00e7al\u0131\u015fan i\u015f\u00e7ileri ve kocaman bir i\u015fsizler ordusunu (i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n bu par\u00e7as\u0131n\u0131!), s\u0131n\u0131f\u0131n t\u00fcm\u00fcne \u201celveda\u201d demenin \u201cbilimsel\u201d gerek\u00e7esi olarak sunabilmek i\u00e7in en az\u0131ndan Gorz kadar \u201cc\u00fcretk\u00e2r\u201d olmak gerekiyordu. Ya da Marksizmden tamamen bihaber olmak…<\/p>\n
Gorz\u2019a g\u00f6re, insan\u0131n \u00f6zg\u00fcrle\u015fmesinin \u00f6n\u00fcndeki engel sanki kapitalist s\u00f6m\u00fcr\u00fc sistemi de\u011fil de \u00fcretim ara\u00e7lar\u0131d\u0131r (!). Ve dolay\u0131s\u0131yla, proletarya bir s\u0131n\u0131f olarak Marksizmin ayd\u0131nlatt\u0131\u011f\u0131 yoldan iktidara y\u00fcr\u00fcrse, sermayenin bir kopyas\u0131 olur ve kapitalist \u00fcretim ili\u015fkilerinin bir benzerini yarat\u0131r (!). Gorz, kapitalizmin m\u00fclks\u00fczle\u015ftirdi\u011fi i\u015f\u00e7inin kurtulu\u015funu sa\u011flayacak i\u015f\u00e7i iktidar\u0131n\u0131, onu birey olarak yok edecek bir sistem olarak sunmaktad\u0131r. Bu nedenle de ona g\u00f6re i\u015f\u00e7ilere gerekli olan Marksist d\u00fc\u015f\u00fcnce de\u011fil, \u201cbireyselle\u015fme, \u00f6zerkle\u015fme\u201ddir (!). K\u0131sacas\u0131, Gorz benzeri ayd\u0131nlar, ya s\u00f6zde sosyalist \u00fclkelerin yaratt\u0131\u011f\u0131 ideolojiyi Marksizm kabul ederek ya da istedikleri gibi k\u00f6t\u00fcleyebilecekleri bir \u201cMarksizm\u201d icat ederek, proletaryan\u0131n devrimci hedeflerine ele\u015ftiri oklar\u0131n\u0131 y\u00f6neltmektedirler. Bu t\u00fcrden ayd\u0131n gevezelikleri i\u00e7in Stalinist diktat\u00f6rl\u00fckler yeterince f\u0131rsat vermi\u015f olsa da, bunlar\u0131n as\u0131l derdi b\u00fcrokratik diktat\u00f6rl\u00fckler de\u011fil, bunlar\u0131 bahane ederek Marksizme sald\u0131rabilmektir.<\/p>\n
Proletaryan\u0131n devrimci misyonuna y\u00f6nelik ideolojik sald\u0131r\u0131n\u0131n \u201ch\u00fcmanist\u201d ambalajlara sar\u0131lm\u0131\u015f \u00e7e\u015fitlemelerini savunanlar, insan\u0131n \u00f6zg\u00fcrle\u015fmesi hedefini ger\u00e7ekle\u015ftirebilecek yeg\u00e2ne yolun i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n \u00f6rg\u00fctl\u00fc devrimci m\u00fccadelesinden ge\u00e7ti\u011fi d\u00fc\u015f\u00fcncesinden nefret ediyorlar. Bunlar \u201cbireyselle\u015fme\u201d vurgusunu, \u00f6zg\u00fcrl\u00fck cennetinin kap\u0131lar\u0131n\u0131 a\u00e7acak sihirli bir anahtar gibi sunuyorlar. Tuzu kuru ayd\u0131nlar, Marksizmi insan \u00f6zg\u00fcrl\u00fc\u011f\u00fcne ters bir kolektivizm bi\u00e7iminde tan\u0131mlay\u0131p, \u00f6zg\u00fcrl\u00fck konusunda geveledikleri bo\u015f s\u00f6zlerle burjuva egemenli\u011finin can yakan ger\u00e7ekliklerini \u0131srarla g\u00f6z ard\u0131 ediyorlar.<\/p>\n
Marksizmi s\u00f6zde benimser g\u00f6r\u00fcn\u00fcp de, onun yeterli \u00f6l\u00e7\u00fcde h\u00fcmanizm i\u00e7ermedi\u011fini ve bu nedenle biraz burjuva ideolojisinin bireysel \u00f6zg\u00fcrl\u00fck sosuna bulanm\u0131\u015f bir \u201cMarksizmin\u201d kitlelere daha cazip gelece\u011fini d\u00fc\u015f\u00fcnen s\u00f6z\u00fcmona sosyalistler ise, ideolojik ba\u011flamda a\u00e7\u0131k anti-Marksistlerden daha b\u00fcy\u00fck bir tehlike kayna\u011f\u0131 olu\u015fturuyor. \u00c7\u00fcnk\u00fc Marksist ge\u00e7indikleri halde, asl\u0131nda ileri s\u00fcrd\u00fckleri savlarla ger\u00e7ekten de antipatik bir Marksizm icat etmektedirler. \u0130nsan\u0131n ger\u00e7ek kurtulu\u015funun, insanl\u0131\u011f\u0131n ger\u00e7ek \u00f6zg\u00fcrl\u00fck d\u00f6neminin nas\u0131l sa\u011flanabilece\u011finin yolunu g\u00f6steren Marksizm, insan unsurunu \u00f6nemsemeyen, ekonomik geli\u015fme u\u011fruna bireyin \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc feda eden bir ideoloji gibi sunulmaktad\u0131r. B\u00f6yle bir sonuca hizmet edenlerin iddialar\u0131n\u0131 dayand\u0131rabilecekleri ger\u00e7ek veriler de olmad\u0131\u011f\u0131ndan, akla gelebilecek t\u00fcrl\u00fc \u00e7e\u015fitli safsatalar, s\u00f6zde bilimsel kan\u0131t olarak ileri s\u00fcr\u00fclmekte, kimi zaman i\u015f art\u0131k g\u00fcl\u00fcn\u00e7l\u00fck derecesine vard\u0131r\u0131lmaktad\u0131r.<\/p>\n
Kendi ayr\u0131cal\u0131kl\u0131 konumlar\u0131 sayesinde burjuva egemenlik sisteminden ger\u00e7ek bir rahats\u0131zl\u0131k duymayan burjuva ayd\u0131nlar, asl\u0131nda burjuva ideolojisiyle pek\u00e2l\u00e2 da bar\u0131\u015f i\u00e7inde bir arada ya\u015farlar. Geni\u015f emek\u00e7i kitleleri ilgilendiren \u00f6zg\u00fcrl\u00fc\u011f\u00fcn, ancak bu kitlelerin kolektif m\u00fccadelesiyle kazan\u0131labilece\u011fi ger\u00e7e\u011fine s\u0131rtlar\u0131n\u0131 d\u00f6nerler. B\u00f6yle bir m\u00fccadele verilmeksizin de bireyin \u00f6zg\u00fcrle\u015fmesinin m\u00fcmk\u00fcn olabilece\u011fi yalan\u0131na sar\u0131l\u0131rlar. Kapitalist egemenlik alt\u0131nda bireysel \u00f6zg\u00fcrl\u00fc\u011f\u00fc olanaks\u0131z k\u0131lan \u00fcretim ili\u015fkilerinin \u00f6z\u00fcn\u00fc anlamamazl\u0131ktan gelerek ve s\u0131n\u0131fl\u0131 toplumlara ait olan birey-toplum \u00e7eli\u015fkisinin \u00fczerinden atlayarak, toplumsal sistemden soyutlanm\u0131\u015f s\u00f6z\u00fcmona bir bireyselle\u015fme-\u00f6zerkle\u015fme d\u00fc\u015f\u00fc icat ederler. Oysa, birey-toplum \u00e7eli\u015fkisinin a\u015f\u0131larak, ger\u00e7ekte toplumsal bir varl\u0131k olan insan t\u00fcr\u00fcn\u00fcn, bireyin \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc m\u00fcmk\u00fcn k\u0131lacak s\u0131n\u0131fs\u0131z ve s\u00f6m\u00fcr\u00fcs\u00fcz bir toplumsal d\u00fczen i\u00e7inde ya\u015famas\u0131n\u0131n yolunu g\u00f6steren biricik d\u00fcnya g\u00f6r\u00fc\u015f\u00fc Marksizmdir.<\/p>\n
Gorz, modern kapitalizmde \u00fcretim i\u015finin, art\u0131k \u00f6zerkli\u011fi ve teknik g\u00fcc\u00fc olmayan atomla\u015fm\u0131\u015f bir i\u015f\u00e7i kitlesi taraf\u0131ndan sa\u011fland\u0131\u011f\u0131n\u0131 belirterek, bu g\u00f6r\u00fc\u015f\u00fcn\u00fc proletaryaya veda etmenin gerek\u00e7esi olarak ileri s\u00fcr\u00fcyordu. Ona g\u00f6re, man\u00fcfakt\u00fcr d\u00f6neminde vas\u0131fl\u0131 i\u015f\u00e7ilerin ya da eski i\u015f\u00e7i aristokrasinin bilin\u00e7lenme ve iktidar olabilmesinin maddi temeli varm\u0131\u015f. Ama daha sonra modern fabrika \u00fcretiminde s\u0131radan binlerce i\u015f\u00e7inin bilin\u00e7lenme ve iktidar olabilme olana\u011f\u0131 ortadan kalkm\u0131\u015f. Art\u0131k i\u015f\u00e7i fabrikada egemen olamazm\u0131\u015f. Art\u0131k fabrika ekonomik birim de\u011filmi\u015f. O nedenle de \u201cfabrikalar i\u015f\u00e7ilerindir\u201d d\u00fc\u015f\u00fcncesi ya da \u201ci\u015f\u00e7i konseyleri iktidar\u0131\u201d bir hayal olmu\u015f.[2] Gorz, b\u00fcy\u00fck \u00f6l\u00e7ekli fabrikalara bakt\u0131\u011f\u0131nda yaln\u0131zca k\u0131\u015fla disiplinini g\u00f6rmek istemekte, kapitalist geli\u015fmenin binlerce i\u015f\u00e7iyi s\u0131radanla\u015ft\u0131rarak b\u00fcy\u00fck i\u015fletmelerde bir araya getirmesini Marksizmin fos \u00e7\u0131kt\u0131\u011f\u0131n\u0131n bir kan\u0131t\u0131ym\u0131\u015f gibi ele alabilmekteydi. Do\u011frusu, kapitalist s\u00fcrecin geli\u015fimine ve bu s\u00fcre\u00e7 i\u00e7inde i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n kapsam\u0131 ve rol\u00fcne ili\u015fkin Marksist \u00e7\u00f6z\u00fcmlemeler olmasayd\u0131, Gorz gibilerin d\u00fcnyam\u0131za serpi\u015ftirdikleri d\u00fc\u015f\u00fcnceleri \u201cbilim\u201d ad\u0131na sahiplenmek belki de m\u00fcmk\u00fcn olacakt\u0131! T\u0131pk\u0131, bu t\u00fcr sa\u00e7mal\u0131klar\u0131n, Marksizmi kendi kaynaklar\u0131ndan okumamaya ve incelememeye yeminli kimi \u201ce\u011fitimli\u201d ki\u015filere olduk\u00e7a cazip gelmesi gibi.<\/p>\n
Sonu\u00e7 olarak, Gorz ve benzerleri, bizzat Marksizmin i\u015faret etti\u011fi olgular\u0131 onun kestiremedi\u011fi geli\u015fmeler diye sunmakta, Marx\u2019\u0131n merhaba proletarya diyerek kar\u015f\u0131lad\u0131\u011f\u0131 modern sanayinin sonu\u00e7lar\u0131n\u0131 birer \u201celveda\u201d gerek\u00e7esi k\u0131l\u0131\u011f\u0131na sokmaktad\u0131rlar. Asl\u0131nda, i\u015f\u00e7i s\u0131n\u0131f\u0131 hareketinin \u00f6nemli bir gerileme i\u00e7ine girdi\u011fi d\u00f6nemlerde, tam bir yenilgi psikolojisiyle siyasal a\u00e7\u0131dan d\u00fczene teslim olanlar\u0131n, kendilerini hakl\u0131 \u00e7\u0131kartma \u00e7abas\u0131yla, s\u0131n\u0131f\u0131n yok olmakta oldu\u011funu s\u00f6ylemeleri daha \u00f6nceleri de defalarca g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. \u0130\u015fte bu nedenle diyoruz ki, proletaryaya y\u00f6neltilen \u201celveda\u201d mesajlar\u0131 ne bir yenilik ta\u015f\u0131maktad\u0131r, ne ilktir ne de son olacakt\u0131r. Fakat bereket ki, Marksizmin kapitalist geli\u015fme s\u00fcrecini ve ge\u00e7mi\u015ften gelece\u011fe ilerleyi\u015fi i\u00e7inde i\u015f\u00e7i s\u0131n\u0131f\u0131 ger\u00e7e\u011fini ayd\u0131nlatan \u0131\u015f\u0131\u011f\u0131 par\u0131ldamay\u0131 s\u00fcrd\u00fcr\u00fcyor…<\/p>\n
\u00a0<\/p>\n
Elif \u00c7a\u011fl\u0131<\/p>\n
B\u00fcy\u00fcyen \u0130\u015f\u00e7i S\u0131n\u0131f\u0131
\u201cElveda Proletarya\u201d Diyenlere Yan\u0131t<\/p>\n
[1] Andr\u00e9 Gorz, Elveda Proletarya, Afa Yay., Mart 1986, s.74
[2] bkz. A. Gorz, age, s.45-47<\/p>\n","protected":false},"excerpt":{"rendered":"
\u0130\u015f\u00e7i s\u0131n\u0131f\u0131 m\u00fccadelesinin ba\u015far\u0131s\u0131 a\u00e7\u0131s\u0131ndan iki temel unsurun, yani Marksist d\u00fcnya g\u00f6r\u00fc\u015f\u00fcyle i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n militan eyleminin birlikteli\u011fi elzemdir. Bu birliktelik, Bat\u0131 Avrupa\u2019da devrim dalgas\u0131n\u0131n geri \u00e7ekilmesiyle ba\u015flayan ve \u00f6zellikle II. D\u00fcnya Sava\u015f\u0131 sonras\u0131nda gerek Stalinizmin egemenli\u011fi, gerekse kapitalist sistemin yeniden g\u00fc\u00e7 toplamas\u0131yla karakterize olan olumsuz ko\u015fullar nedeniyle derin bir bi\u00e7imde par\u00e7aland\u0131. \u0130\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n devrimci eyleminden […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[98],"tags":[],"class_list":{"0":"post-4588","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-turkiye"},"yoast_head":"\n
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Bu birliktelik, Bat\u0131 Avrupa\u2019da devrim dalgas\u0131n\u0131n geri \u00e7ekilmesiyle ba\u015flayan ve \u00f6zellikle II. 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