{"id":4592,"date":"2010-05-13T12:50:45","date_gmt":"2010-05-13T09:50:45","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/05\/13\/proudhon-uzerine-karl-marks\/"},"modified":"2010-05-13T12:50:45","modified_gmt":"2010-05-13T09:50:45","slug":"proudhon-uzerine-karl-marks","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/05\/13\/proudhon-uzerine-karl-marks\/","title":{"rendered":"Proudhon \u00dczerine | Karl Marks"},"content":{"rendered":"

Say\u0131n Bay,
Benden Proudhon konusunda ayr\u0131nt\u0131l\u0131 bir de\u011ferlendirme talep eden mektubunuzu d\u00fcn ald\u0131m. Zaman yoklu\u011fu, beni bu arzunuzu yerine getirmekten al\u0131koyuyor. \u00dcstelik, elimde onun yap\u0131tlar\u0131ndan hi\u00e7 birisi yok. Bununla birlikte, iyi niyetime sizi inand\u0131rabilmek i\u00e7in, alelacele k\u0131sa bir taslak \u00e7iziktiriyorum. Bunu tamamlayabilir, ekler ya da k\u0131saltmalar, k\u0131sacas\u0131, ne uygun g\u00f6r\u00fcrseniz onu yapabilirsiniz.[1*]
Proudhon’un ilk \u00e7abalar\u0131n\u0131 art\u0131k an\u0131msam\u0131yorum. Langue Universelle[13] konusundaki okul \u00f6devi niteli\u011findeki yap\u0131t\u0131, \u00e7\u00f6z\u00fcm\u00fc i\u00e7in gerekli en temel bilgilerden yoksun bulundu\u011fu sorunlara kendisinin nas\u0131l teklifsizce sald\u0131rd\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. (sayfa 28)<\/p>\n

\u0130lk yap\u0131t\u0131 Qu’est-ce que la propri\u00e9t\u00e9?[2*] ku\u015fkusuz, yazm\u0131\u015f olduklar\u0131n\u0131n en iyisidir. \u0130\u00e7eri\u011finin yenili\u011finden olmasa bile, hi\u00e7 de\u011filse her \u015feyi s\u00f6ylemekteki yeni ve c\u00fcretkar tutumuyla. \u00e7\u0131\u011f\u0131r a\u00e7\u0131c\u0131 olmu\u015ftur. Propri\u00e9t\u00e9, tan\u0131\u015f\u0131k oldu\u011fu Frans\u0131z sosyalistlerinin ve kom\u00fcnistlerinin yap\u0131tlar\u0131nda, elbette ki, yaln\u0131zca \u00e7e\u015fitli \u015fekillerde ele\u015ftirilmekle kalmam\u0131\u015f, ayn\u0131 zamanda \u00fctopyac\u0131 bir tarzda “hesab\u0131 g\u00f6r\u00fclm\u00fc\u015ft\u00fcr”. Bu kitapta, Proudhon’un Saint-Simon ve Fourier ile olan ili\u015fkisi, Feuerbach’\u0131n Hegel ile olan ili\u015fkisiyle hemen hemen ayn\u0131d\u0131r. Hegel ile k\u0131yasland\u0131\u011f\u0131nda, Feuerbach \u00e7ok zay\u0131f kal\u0131r. Ama bununla birlikte, Hegel’den sonra \u00e7\u0131\u011f\u0131r a\u00e7\u0131c\u0131 olmu\u015ftur, \u00e7\u00fcnk\u00fc h\u0131ristiyan bilincine ters d\u00fc\u015fen ama ele\u015ftirinin ilerlemesi bak\u0131m\u0131ndan \u00f6nem ta\u015f\u0131yan ve Hegel’in mistik yar\u0131-bulan\u0131kl\u0131k i\u00e7inde b\u0131rakt\u0131\u011f\u0131 belirli noktalara parmak basm\u0131\u015ft\u0131r.
E\u011fer bu ifadeyi kullanmama izin verilirse, Proudhon’un g\u00fc\u00e7l\u00fc, g\u00fcrb\u00fcz \u00fcslubu, bu kitapta da h\u00e2l\u00e2 egemen. Ve kan\u0131mca \u00fcslubu, bu kitab\u0131n ba\u015fl\u0131ca erdemi. Yaln\u0131zca eski \u015feyleri yinelemekle kald\u0131\u011f\u0131 yerlerde bile, Proudhon’un ba\u011f\u0131ms\u0131z ke\u015fiflerde bulundu\u011fu; s\u00f6yledi\u011fi \u015feyin kendisi i\u00e7in yeni oldu\u011fu ve \u00f6yle say\u0131lmas\u0131 gerekti\u011fi g\u00f6r\u00fcl\u00fcr. “Kutsallar\u0131n kutsal\u0131” ekonomik [kavramlara -\u00e7.] elatan provokatif meydan okuma, s\u0131radan burjuva zihniyetini alay konusu yapan parlak paradoks, yokedici ele\u015ftiri, ac\u0131 kinaye, ve orada burada ortaya \u00e7\u0131kan ve mevcut d\u00fczenin kepazeliklerine kar\u015f\u0131 g\u00f6sterilen derin ve ger\u00e7ek bir \u00f6fke, devrimci bir i\u00e7tenlik – b\u00fct\u00fcn bunlar, ilk \u00e7\u0131kt\u0131\u011f\u0131nda, Qu’est-ce que la propri\u00e9t\u00e9?’nin okurlar\u0131n\u0131 heyecanland\u0131rm\u0131\u015f ve b\u00fcy\u00fck bir sansasyon yaratm\u0131\u015ft\u0131.<\/p>\n

Ekonomi politi\u011fin kesin bir bilimsel tarihi i\u00e7inde, bu kitaptan s\u00f6zetmeye de\u011fmezdi bile. Ama bu t\u00fcrden sansasyonel yap\u0131tlar, romanlar yaz\u0131n\u0131nda oldu\u011fu kadar, bilim alan\u0131nda da bir rol oynarlar. \u00d6rne\u011fin Malthus’un Population[3*] konusundaki kitab\u0131n\u0131 al\u0131n\u0131z. \u0130lk bas\u0131ld\u0131\u011f\u0131nda bir “sansasyonel bro\u015f\u00fcr”den ve \u00fcstelik ba\u015ftan sona ba\u015fkalar\u0131n\u0131n yap\u0131tlar\u0131ndan yap\u0131lm\u0131\u015f a\u015f\u0131rmalardan ba\u015fka bir \u015fey de\u011fildi. Ama gene de insan soyuna yap\u0131lan bu iftira ne b\u00fcy\u00fck bir d\u00fcrt\u00fc yaratm\u0131\u015ft\u0131!
E\u011fer Proudhon’un kitab\u0131 elimde olsayd\u0131, onun eski \u00fcslubunu g\u00f6stermek i\u00e7in kolayca birka\u00e7 \u00f6rnek verebilirdim. (sayfa 29) En \u00f6nemli sayd\u0131\u011f\u0131 pasajlarda bile Kant’\u0131n \u00e7at\u0131\u015fk\u0131lar\u0131 ele al\u0131\u015f bi\u00e7imini taklit etmekte -yap\u0131tlar\u0131n\u0131 ancak \u00e7evirilerden okumu\u015f oldu\u011fu o Kant, o s\u0131ra Bay Proudhon’un tan\u0131d\u0131\u011f\u0131 tek Alman filozoftu- ve ki\u015fi \u00fczerinde, Kant gibi kendisinin de, \u00e7at\u0131\u015fk\u0131lar\u0131n \u00e7\u00f6z\u00fcm\u00fcne insan kavray\u0131\u015f\u0131n\u0131n “\u00f6tesinde” kalan bir \u015fey g\u00f6z\u00fcyle bakt\u0131\u011f\u0131, yani bu konuda kendi anlay\u0131\u015f\u0131n\u0131n karanl\u0131klar i\u00e7inde bulundu\u011fu yolunda g\u00fc\u00e7l\u00fc ‘bir izlenim b\u0131rakmaktad\u0131r.
Ama b\u00fct\u00fcn o yerle\u015fmi\u015f inan\u00e7lar\u0131 y\u0131kma g\u00f6r\u00fcnt\u00fcs\u00fcne kar\u015f\u0131n, Bay Proudhon’un toplumu bir yandan, Frans\u0131z k\u00fc\u00e7\u00fck k\u00f6yl\u00fcs\u00fcn\u00fcn (sonralar\u0131 k\u00fc\u00e7\u00fck-burjuvas\u0131n\u0131n) a\u00e7\u0131s\u0131ndan ve onun g\u00f6zleriyle ele\u015ftirmesindeki ve \u00f6te yandan da onu sosyalistlerden miras ald\u0131\u011f\u0131 \u00f6l\u00e7e\u011fe vurmas\u0131ndaki \u00e7eli\u015fkiyle, ki\u015fi daha Qu’est-ce que la Propri\u00e9t\u00e9?’de kar\u015f\u0131 kar\u015f\u0131ya geliyor.
Bu kitab\u0131n yetersizli\u011fini ortaya koyan bizzat kendi ad\u0131d\u0131r. Sorun o denli yanl\u0131\u015f form\u00fcle edilmi\u015ftir ki, do\u011fru bir bi\u00e7imde yan\u0131tlanmas\u0131 zaten m\u00fcmk\u00fcn de\u011fildi. Antik “m\u00fclkiyet ili\u015fkileri”, feodal m\u00fclkiyet ili\u015fkileri taraf\u0131ndan, ve bunlar da “burjuva” m\u00fclkiyet ili\u015fkileri taraf\u0131ndan yokedilmi\u015flerdir. Demek ki, ge\u00e7mi\u015f m\u00fclkiyet ili\u015fkileri \u00fczerindeki ele\u015ftiriyi bizzat tarihin kendisi yapm\u0131\u015ft\u0131r. Proudhon’un ele ald\u0131\u011f\u0131 \u015fey, asl\u0131nda bug\u00fcn varoldu\u011fu bi\u00e7imiyle modern burjuva m\u00fclkiyetiydi. Bunun ne oldu\u011fu sorusu, ancak “ekonomi politi\u011fin” bu m\u00fclkiyet ili\u015fkilerini iradi ili\u015fkiler olarak yasal ifadeleri i\u00e7inde de\u011fil, ger\u00e7ek bi\u00e7imleri i\u00e7inde, yani \u00fcretim ili\u015fkileri olarak bir b\u00fct\u00fcn i\u00e7inde kucaklayan ele\u015ftirel bir tahliliyle yan\u0131tlanabilirdi. Ama bu ekonomik ili\u015fkilerin t\u00fcm\u00fcn\u00fc “m\u00fclkiyet”in genel yasal kavramlar\u0131 i\u00e7inde karmakar\u0131\u015f\u0131k etti\u011finden, Proudhon, 1789’dan \u00f6nce Brissot’un buna benzer bir yap\u0131tta[14] ayn\u0131 s\u00f6zc\u00fcklerle vermi\u015f bulundu\u011fu yan\u0131t\u0131n \u00f6tesine ge\u00e7emiyor: “M\u00fclkiyet h\u0131rs\u0131zl\u0131kt\u0131r.”
Bundan \u00e7\u0131kart\u0131labilecek tek sonu\u00e7, “h\u0131rs\u0131zl\u0131k” konusundaki burjuva yasal kavramlar\u0131n\u0131n, burjuvan\u0131n kendi “namuslu” kazan\u00e7lar\u0131na da ayn\u0131 bi\u00e7imde uygulanabilece\u011fidir. \u00d6te yandan, “h\u0131rs\u0131zl\u0131k”, m\u00fclkiyetin zorla ihl\u00e2l edilmesi olarak m\u00fclkiyeti varsayd\u0131\u011f\u0131ndan, Proudhon, ger\u00e7ek burjuva m\u00fclkiyeti konusundaki kendisi i\u00e7in bile bulan\u0131k olan her t\u00fcrden fantaziler i\u00e7inde karman-\u00e7orman olmu\u015ftur.
1844’te, Paris’te bulundu\u011fum s\u0131ra, Proudhon’la ki\u015fisel (sayfa 30) ili\u015fki kurdum. Buna burada de\u011finiyorum, \u00e7\u00fcnk\u00fc, \u0130ngilizlerin ticari mallara hile kar\u0131\u015ft\u0131r\u0131lmas\u0131 demeleri gibi, Bay Proudhon’un “sophistication”undan[4*] bir \u00f6l\u00e7\u00fcye kadar ben de sorumluyum. \u00c7o\u011fu kez b\u00fct\u00fcn bir gece s\u00fcren uzun tart\u0131\u015fmalar s\u0131ras\u0131nda, kendisine b\u00fcy\u00fck zarar veren ve Almanca bilmedi\u011finden do\u011fru d\u00fcr\u00fcst inceleyemedi\u011fi hegelcili\u011fi ona a\u015f\u0131lad\u0131m. Paris’ten \u00e7\u0131kart\u0131lmamdan sonra benim ba\u015flad\u0131\u011f\u0131m i\u015fi Herr Karl Gr\u00fcn s\u00fcrd\u00fcrd\u00fc. \u00dcstelik, bir Alman felsefesi \u00f6\u011fretmeni olarak benden \u00fcst\u00fcn olan yan\u0131, bu konudan kendisinin de bir \u015fey anlamamas\u0131yd\u0131.
Bunu, bana ikinci \u00f6nemli yap\u0131t\u0131 Philosophie de la mis\u00e8re vb. \u00e7\u0131kmadan k\u0131sa bir s\u00fcre \u00f6nce, \u00e7ok ayr\u0131nt\u0131l\u0131 bir mektupta, Proudhon’un bizzat kendisi bildirmi\u015fti. Bu mektubunda, di\u011fer \u015feylerin yan\u0131s\u0131ra, \u015f\u00f6yle diyordu: “J’attends votre f\u00e9rule critique.”[5*] Bu k\u0131rbac\u0131 (yazd\u0131\u011f\u0131m Mis\u00e8re de la Philosophie,[6*] vb., Paris 1847’de), dostlu\u011fumuzu ilelebet sona erdiren bir bi\u00e7imde, \u00e7ok ge\u00e7meden yedi.
\u015eimdiye dek s\u00f6ylemi\u015f olduklar\u0131mdan da g\u00f6rebilece\u011finiz gibi, Proudhon’un Qu’est-ce que la propri\u00e9t\u00e9? sorusunu fiilen ilk kez yan\u0131tlayan onun Philosophie de la mis\u00e8re ou Syst\u00e9me des contradictions \u00e9conomiques’i[7*] oldu. Ger\u00e7ekten de, ekonomik incelemelerine ba\u015flamas\u0131, ancak bu ilk yap\u0131t\u0131n\u0131n yay\u0131nlanmas\u0131ndan sonra olmu\u015ftur; ortaya att\u0131\u011f\u0131 sorunun s\u00f6v\u00fcp saymakla de\u011fil, ama ancak modern “ekonomi politi\u011fin” bir tahliliyle yan\u0131tlanabilece\u011fini ke\u015ffetmi\u015fti. Ayn\u0131 zamanda, ekonomik kategoriler sistemini diyalektik olarak sunmay\u0131 da denedi. Geli\u015fmenin arac\u0131 olarak, Kant’\u0131n \u00e7\u00f6z\u00fclmez “\u00e7at\u0131\u015fk\u0131lar\u0131” yerine, hegelci “\u00e7eli\u015fki” konulacakt\u0131.
Kitab\u0131n\u0131n, ki iki kal\u0131n cilttir, bir de\u011ferlendirmesi olarak size, buna bir yan\u0131t olarak yazm\u0131\u015f bulundu\u011fum kendi yap\u0131t\u0131m\u0131 g\u00f6sterebilirim. Orada, di\u011fer \u015feyler yan\u0131nda, kendisinin bilimsel diyalekti\u011fin s\u0131rlar\u0131 i\u00e7ine ne denli az girmi\u015f oldu\u011funu; \u00f6te yandan ekonomik kategorileri ele al\u0131\u015f bi\u00e7iminde spek\u00fclatif felsefe kuruntular\u0131na nas\u0131l kendisinin de kat\u0131ld\u0131\u011f\u0131n\u0131; bunlar\u0131, maddi \u00fcretimdeki belirli bir geli\u015fme a\u015famas\u0131na (sayfa 31) tekab\u00fcl eden tarihsel \u00fcretim ili\u015fkilerinin teorik ifadeleri olarak a\u00e7\u0131klayaca\u011f\u0131 yerde, bo\u015f s\u00f6zleriyle nas\u0131l \u00f6nceden varolan \u00f6l\u00fcms\u00fcz d\u00fc\u015f\u00fcnceler haline d\u00f6n\u00fc\u015ft\u00fcrd\u00fc\u011f\u00fcn\u00fc ye, bu dolamba\u00e7l\u0131 yoldan, nas\u0131l bir kez daha burjuva ekonomisinin g\u00f6r\u00fc\u015f a\u00e7\u0131s\u0131na vard\u0131\u011f\u0131n\u0131 da g\u00f6sterdim.[8*]
Bundan ba\u015fka, ele\u015ftirmeye kalk\u0131\u015ft\u0131\u011f\u0131 “ekonomi politik” \u00fczerindeki bilgisinin nas\u0131l \u00e7ok yetersiz oldu\u011funu ve hatta, zaman zaman, bir okul \u00e7ocu\u011funun bilgi d\u00fczeyinde bulundu\u011funu, ve kendisinin ve \u00fctopyac\u0131lar\u0131n kendi bilimlerini, kurtulu\u015fun maddi ko\u015fullar\u0131n\u0131 bizzat \u00fcreten bir hareketin, tarihsel hareketin, ele\u015ftirici bilgisinden t\u00fcretecekleri yerde, “toplumsal sorunun \u00e7\u00f6z\u00fcm\u00fc” i\u00e7in a priori bir form\u00fcl icat ederek nas\u0131l s\u00f6z\u00fcmona bir “bilim” pe\u015finde ko\u015fturduklar\u0131n\u0131 da g\u00f6sterdim. Ama \u00f6zellikle b\u00fct\u00fcn sorunun temeli olan de\u011fi\u015fim-de\u011feri konusunda Proudhon’un ne denli \u015fa\u015fk\u0131n, yanl\u0131\u015f ve y\u00fczeysel kald\u0131\u011f\u0131n\u0131 ve hatta Ricardo’nun de\u011fer kavram\u0131n\u0131n \u00fctopyac\u0131 yorumunu yeni bir bilimin temeli diye nas\u0131l kullanmaya kalk\u0131\u015ft\u0131\u011f\u0131n\u0131 g\u00f6sterdim. Proudhon’un genel bak\u0131\u015f a\u00e7\u0131s\u0131 konusunda da \u015fu kapsaml\u0131 yarg\u0131ya vard\u0131m:
“Her ekonomik ili\u015fkinin bir iyi ve bir de k\u00f6t\u00fc yan\u0131 vard\u0131r; bu, Bay Proudhon’un kendi kendisini aldatmad\u0131\u011f\u0131 tek noktad\u0131r. \u0130yi yan\u0131n iktisat\u00e7\u0131larca a\u00e7\u0131kland\u0131\u011f\u0131n\u0131; k\u00f6t\u00fc yan\u0131n da sosyalistlerce su\u00e7land\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyor. \u0130ktisat\u00e7\u0131lardan \u00f6l\u00fcms\u00fcz ili\u015fkilerin zorunlulu\u011funu; sosyalistlerden de, sefalet i\u00e7inde sefaletten ba\u015fka bir \u015fey g\u00f6rmeme kuruntusunu al\u0131yor (bunun i\u00e7indeki eski toplumu y\u0131kacak devrimci, y\u0131k\u0131c\u0131 y\u00f6n\u00fc g\u00f6rece\u011fi yerde[9*]). Bilimin otoritesine dayanmay\u0131 arzulamak konusunda her ikisiyle de anla\u015f\u0131yor. Onun g\u00f6z\u00fcnde bilim, kendisini, bir bilimsel form\u00fcl\u00fcn yetersiz boyutlar\u0131na indirger; o, form\u00fcller aray\u0131\u015f\u0131 i\u00e7inde olan bir kimsedir. Bay Proudhon, hem ekonomi politi\u011fi ve hem de kom\u00fcnizmi ele\u015ftirmi\u015f (sayfa 32) olmakla i\u015fte b\u00f6yle \u00f6v\u00fcn\u00fcyor: oysa durdu\u011fu yer, her ikisinin de \u00e7ok a\u015fa\u011f\u0131s\u0131ndad\u0131r. \u0130ktisat\u00e7\u0131lar\u0131n a\u015fa\u011f\u0131s\u0131ndad\u0131r, \u00e7\u00fcnk\u00fc elinin alt\u0131nda sihirli bir form\u00fcl bulunan bir filozof olarak, saf ekonomik ayr\u0131nt\u0131lara girmekten sak\u0131nabilece\u011fini sanm\u0131\u015ft\u0131r; sosyalistlerin a\u015fa\u011f\u0131s\u0131ndad\u0131r, \u00e7\u00fcnk\u00fc d\u00fc\u015f\u00fcnce plan\u0131nda bile olsa, burjuva g\u00f6r\u00fc\u015f ufkunun \u00f6tesine ge\u00e7ecek ne cesarete, ne de kavray\u0131\u015fa sahiptir. … Bilim adam\u0131 olarak, burjuvalar\u0131n ve proleterlerin \u00fcst\u00fcnden s\u00fcz\u00fclerek u\u00e7may\u0131 arzular; oysa, sermaye ile emek, ekonomi politik ile kom\u00fcnizm aras\u0131nda ileri geri f\u0131rlat\u0131l\u0131p duran k\u00fc\u00e7\u00fck-burjuvad\u0131r yaln\u0131zca.”[10*]
Bu yarg\u0131 kula\u011fa \u00e7ok sert gelmekle birlikte, bunun her s\u00f6zc\u00fc\u011f\u00fcn\u00fcn alt\u0131na bug\u00fcn de imzam\u0131 atar\u0131m. Ama ayn\u0131 zamanda \u015fu da hat\u0131rda tutulmal\u0131d\u0131r ki, Proudhon’un kitab\u0131n\u0131 sosyalizmin k\u00fc\u00e7\u00fck-burjuvaca yorumlanmas\u0131 olarak ilan etti\u011fim ve bunu teorik olarak tan\u0131tlad\u0131\u011f\u0131m s\u0131ra, o, hem ekonomi politik\u00e7iler ve hem de sosyalistler taraf\u0131ndan h\u00e2l\u00e2 ola\u011fan\u00fcst\u00fc bir ba\u015f devrimci olarak nitelendiriliyordu. Daha sonralar\u0131, onun, devrime “ihaneti” konusunda kopart\u0131lan yaygaralara hi\u00e7 bir zaman kat\u0131lmam\u0131\u015f olmam\u0131n nedeni budur. Daha ba\u015f\u0131ndan beri, kendisi taraf\u0131ndan oldu\u011fu kadar ba\u015fkalar\u0131nca da yanl\u0131\u015f anla\u015f\u0131lm\u0131\u015f bir ki\u015fi olarak, haks\u0131z umutlar\u0131 ger\u00e7ekle\u015ftirmemi\u015f olmas\u0131, kendi hatas\u0131 de\u011fildir.
Qu’est-ce que la propri\u00e9t\u00e9?’e k\u0131yasla, Bay Proudhon’un sunu\u015f y\u00f6ntemlerindeki kusurlar Philosophie de la mis\u00e8re’de \u00e7ok daha fazlad\u0131r. \u00dcslup, \u00e7o\u011fu kez, Frans\u0131zlar\u0131n da dedi\u011fi gibi, ampoule’dir.[11*] Bay Proudhon’un Gal’li kavray\u0131\u015f zekas\u0131 kendisini ba\u015far\u0131s\u0131zl\u0131\u011fa u\u011fratt\u0131\u011f\u0131 her keresinde, s\u00f6z\u00fcmona Alman felsefesine ait olmas\u0131 gereken g\u00f6steri\u015fli spek\u00fclatif dil hemen sahnede boy g\u00f6steriveriyor. Hi\u00e7 bir zaman i\u00e7in y\u00fcceltici olmayan o kendi kendini reklam edici, kendi kendini y\u00fcceltici, kas\u0131nt\u0131l\u0131 ton, ve \u00f6zellikle “bilim” konusundaki bo\u015f s\u00f6zler ve bunlar\u0131n yapmac\u0131kl\u0131 te\u015fhiri, insan\u0131n kula\u011f\u0131n\u0131 t\u0131rmalay\u0131p duruyor. \u0130lk yap\u0131t\u0131nda par\u0131ldayan o i\u00e7ten s\u0131cakl\u0131k yerine, burada baz\u0131 pasajlar g\u00fczel s\u00f6zlerle sistematik bir ge\u00e7ici s\u0131cakl\u0131\u011fa b\u00fcr\u00fcnd\u00fcr\u00fclm\u00fc\u015f. Bir de buna, kendi orijinal d\u00fc\u015f\u00fcncesinden \u00f6t\u00fcr\u00fc duydu\u011fu ilkel gururu \u00e7oktan k\u0131r\u0131lm\u0131\u015f bulunan, ve \u015fimdi bilimin bir parvenu’su[12*] (sayfa 33) olarak kendisini asl\u0131nda olmad\u0131\u011f\u0131 ve sahip bulunmad\u0131\u011f\u0131 \u015feylerle desteklemek gere\u011fini duyan, kendi kendisini e\u011fitmi\u015f ki\u015finin bereketsiz naho\u015f bilgi\u00e7li\u011fini ekleyiniz. Sonra, bir de, Dunoyer (bir “H\u00fck\u00fcmet Dan\u0131\u015fman\u0131”, ki \u00f6yleydi) gibi bir adama yaltaklan\u0131rken, proletaryaya kar\u015f\u0131 tak\u0131nd\u0131\u011f\u0131 ger\u00e7ek\u00e7i tavr\u0131ndan \u00f6t\u00fcr\u00fc sayg\u0131 duyulmas\u0131 gereken Cabet gibi bir adama -ne zekice, ne esasl\u0131ca ve hatta ne de hakl\u0131 olarak- edepsizce ve kaba bir bi\u00e7imde sald\u0131ran k\u00fc\u00e7\u00fck-burjuva zihniyeti. Bu Dunoyer’in b\u00fct\u00fcn \u00f6nemi de, o yazm\u0131\u015f oldu\u011fu kal\u0131n, dayan\u0131lmaz \u00f6l\u00e7\u00fcde s\u0131k\u0131c\u0131 \u00fc\u00e7 cilt boyunca[15], Helvetius taraf\u0131ndan “On veitt que les malheureux soient parfaits” (bahts\u0131zlardan kusursuz olmalar\u0131 beklenir) diye tan\u0131mlanan ba\u011fnazl\u0131\u011f\u0131 telkin etmekte g\u00f6stermi\u015f oldu\u011fu g\u00fcl\u00fcn\u00e7 gayretten gelmektedir.
\u015eubat Devrimini,[16] daha birka\u00e7 hafta \u00f6nce “devrimler \u00e7a\u011f\u0131n\u0131n” ilelebet sona ermi\u015f oldu\u011funu tart\u0131\u015fma. g\u00f6t\u00fcrmez bir bi\u00e7imde tan\u0131tlanm\u0131\u015f olan Proudhon i\u00e7in ku\u015fkusuz \u00e7ok uygunsuz bir zamanda geldi. Ulusal Mecliste yapt\u0131\u011f\u0131 \u00e7\u0131k\u0131\u015f, varolan ko\u015fullar\u0131 anlamakta pek ba\u015far\u0131l\u0131 olmamakla birlikte, gene de her t\u00fcrl\u00fc \u00f6vg\u00fcye de\u011ferdi.[17] Haziran ayaklanmas\u0131n\u0131n[18] ard\u0131ndan b\u00f6yle bir \u00e7\u0131k\u0131\u015f yapmak b\u00fcy\u00fck cesaret isteyen bir i\u015fti. Ayr\u0131ca bu, Bay Thiers’\u0131n Proudhon’un \u00f6nerilerine kar\u015f\u0131 \u00e7\u0131kan ve daha sonra \u00f6zel bir yay\u0131n olarak da bas\u0131lan konu\u015fmas\u0131yla,[19] Frans\u0131z burjuvazisinin d\u00fc\u015f\u00fcnsel dayanaklar\u0131n\u0131n ne denli \u00e7ocuk\u00e7a bir kafa yap\u0131s\u0131 \u00fczerine oturtulmu\u015f oldu\u011funu b\u00fct\u00fcn Avrupa’ya tan\u0131tlamas\u0131 gibi mutlu bir sonu\u00e7 da vermi\u015fti. Ger\u00e7ekten de, Proudhon, Bay Thiers ile k\u0131yasland\u0131\u011f\u0131nda, tufan-\u00f6ncesi dev bir heykel boyutuna ula\u015fm\u0131\u015ft\u0131.
Proudhon’un bulu\u015fu olan “Credit gratuit”[13*] ve buna dayand\u0131r\u0131lm\u0131\u015f olan halk bankas\u0131 (banque du peuple), onun son ekonomik “icraatlar\u0131” oldu. Proudhon’un d\u00fc\u015f\u00fcncesinin teorik temellerinin burjuva “ekonomi politi\u011fin” ilk \u00f6\u011felerinin, yani metalar ile para aras\u0131ndaki ili\u015fkinin yanl\u0131\u015f anla\u015f\u0131lmas\u0131nda do\u011fdu\u011funun, oysa ger\u00e7ek \u00fcstyap\u0131n\u0131n \u00e7ok daha eski ve \u00e7ok daha geli\u015ftirilmi\u015f d\u00fc\u015f\u00fcncelerin bir kopyas\u0131ndan ibaret bulundu\u011funun kan\u0131t\u0131n\u0131 Zur Kritik der Politischen \u00d6konomie, Heft 1, Berlin 1859 (s. 59-64)[14*] adl\u0131 kitab\u0131mda bulmak (sayfa 34) m\u00fcmk\u00fcnd\u00fcr. Belirli ekonomik ve politik ko\u015fullar alt\u0131nda, kredi sisteminin, 18. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda ve sonra gene 19. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda, \u0130ngiltere’de, bir s\u0131n\u0131f\u0131n zenginli\u011finin bir ba\u015fka s\u0131n\u0131fa aktar\u0131lmas\u0131na hizmet etmi\u015f olmas\u0131 gibi, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n kurtulu\u015funun h\u0131zland\u0131r\u0131lmas\u0131na da hizmet edebilece\u011fi hi\u00e7 bir ku\u015fkuya yer b\u0131rakmayacak kadar a\u00e7\u0131kt\u0131r. Ama faiz getiren sermayeyi sermayenin temel bi\u00e7imi olarak g\u00f6rmek; kredi sisteminin faizi ortadan kald\u0131rma iddias\u0131 ta\u015f\u0131yan \u00f6zel bir bi\u00e7imde kullan\u0131lmas\u0131n\u0131, toplumu de\u011fi\u015ftirmenin temeli yapmay\u0131 istemek, ba\u015ftan a\u015fa\u011f\u0131ya bir k\u00fc\u00e7\u00fck-burjuva kuruntusudur. Ger\u00e7ekten de, bu kuruntu, biraz daha eklemeler yap\u0131lsa, 17. y\u00fczy\u0131l \u0130ngiliz k\u00fc\u00e7\u00fck-burjuvazisinin ekonomik s\u00f6zc\u00fcleri aras\u0131nda zaten mevcuttu. Proudhon’un faiz getiren sermaye konusunda Bastiat (1850) ile giri\u015fti\u011fi polemik,[20] Philosophie de la mis\u00e8re’den \u00e7ok daha d\u00fc\u015f\u00fck bir d\u00fczeydedir. Bastiat’ya bile yenilmeyi ba\u015faran Proudhon, hasm\u0131 darbelerini canal\u0131c\u0131 yerlere y\u00f6neltince, g\u00fcl\u00fcn\u00e7 bir bi\u00e7imde yaygaray\u0131 bas\u0131yor.
Birka\u00e7 y\u0131l \u00f6nce Proudhon -Lausanne h\u00fck\u00fcmetinin te\u015fvikiyle san\u0131r\u0131m- “Vergilendirme” \u00fcst\u00fcne bir \u00f6d\u00fcl makalesi yazd\u0131. Bu makaleyle son deha par\u0131lt\u0131s\u0131 da s\u00f6nd\u00fc gitti, geriye petit-bourgeois tout pur’dan[15*] ba\u015fka bir \u015fey kalmad\u0131.
Proudhon’un politik ve felsefi yaz\u0131lar\u0131na gelince, bunlar\u0131n hepsi de ekonomik yaz\u0131lar\u0131nda bulunan ayn\u0131 \u00e7eli\u015fik ikili niteli\u011fi g\u00f6steriyorlar. Ayr\u0131ca bunlar\u0131n de\u011feri Fransa’n\u0131n d\u0131\u015f\u0131na ta\u015fmam\u0131\u015ft\u0131r. Bununla birlikte, Frans\u0131z sosyalistlerinin, 18. y\u00fczy\u0131l burjuva voltercili\u011finden ve 19. y\u00fczy\u0131l Alman tanr\u0131tan\u0131mazc\u0131l\u0131\u011f\u0131ndan ne denli \u00fcst\u00fcn olduklar\u0131n\u0131 kendi dincilikleriyle g\u00f6stermenin arzulan\u0131r bir \u015fey oldu\u011funu d\u00fc\u015f\u00fcnd\u00fckleri bir s\u0131ra, Proudhon’un, dine, kiliseye vb. y\u00f6neltti\u011fi sald\u0131r\u0131lar, kendi \u00fclkesi i\u00e7in b\u00fcy\u00fck de\u011fer ta\u015f\u0131r. B\u00fcy\u00fck Peter, Rus barbarl\u0131\u011f\u0131n\u0131 nas\u0131l barbarl\u0131kla altettiyse, Proudhon da Frans\u0131z lafazanl\u0131\u011f\u0131n\u0131 lafla altetmek i\u00e7in elinden geleni yapt\u0131.
Louis Bonaparte’a kur yapt\u0131\u011f\u0131 ve ger\u00e7ekte onu Frans\u0131z i\u015f\u00e7ilere ho\u015f g\u00f6stermeye u\u011fra\u015ft\u0131\u011f\u0131 Coup d’etat[16*] konusundaki yap\u0131t\u0131, ve \u00e7ar\u0131n daha b\u00fcy\u00fck bir \u00fcne kavu\u015fmas\u0131 i\u00e7in bir kreten sinikli\u011fi g\u00f6stererek Polonya’ya kar\u015f\u0131 yazd\u0131\u011f\u0131 son (sayfa 35) yap\u0131t\u0131,[21] yaln\u0131zca k\u00f6t\u00fc de\u011fil, baya\u011f\u0131 \u00fcr\u00fcnler olarak da tan\u0131mlanmal\u0131d\u0131rlar; ama k\u00fc\u00e7\u00fck-burjuva bak\u0131\u015f a\u00e7\u0131s\u0131na tekab\u00fcl eden bir baya\u011f\u0131l\u0131k.
Proudhon s\u0131k s\u0131k Rousseau ile k\u0131yaslanm\u0131\u015ft\u0131r. Bundan daha hatal\u0131 bir \u015fey olamazd\u0131. Proudhon daha \u00e7ok Nic[olas] Linguet’ye benzer; s\u0131ras\u0131 gelmi\u015fken s\u00f6yleyelim, yazm\u0131\u015f oldu\u011fu Th\u00e9oire des loix civiles \u00e7ok parlak bir kitapt\u0131r.
Proudhon’un diyalekti\u011fe do\u011fal bir e\u011filimi vard\u0131. Ama bilimsel diyalekti\u011fi hi\u00e7 bir zaman ger\u00e7ekten kavrayamad\u0131\u011f\u0131 i\u00e7in, hi\u00e7 bir zaman safsatan\u0131n \u00f6tesine ge\u00e7emedi. Asl\u0131nda bu, onun k\u00fc\u00e7\u00fck-burjuva bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n kopmaz bir par\u00e7as\u0131d\u0131r. Tarih\u00e7i Raumer gibi, k\u00fc\u00e7\u00fck-burjuva da, “bir yandan” ve “\u00f6b\u00fcr yandan” meydana gelir. Ekonomik \u00e7\u0131karlar\u0131 ve bundan \u00f6t\u00fcr\u00fc de politikas\u0131, bilim, din ve sanat g\u00f6r\u00fc\u015fleri hep b\u00f6yledir. Ahlak\u0131 da b\u00f6yledir, her \u015feyi b\u00f6yledir. O, ya\u015fayan bir, \u00e7eli\u015fkidir. Buna ek olarak, e\u011fer bir de Proudhon gibi yetenekli bir kimseyse, \u00e7ok ge\u00e7meden kendi \u00e7eli\u015fkilerini kullanmay\u0131 \u00f6\u011frenecek ve i\u00e7inde bulunulan ko\u015fullara g\u00f6re bunlar\u0131 g\u00f6ze \u00e7arp\u0131c\u0131, g\u00f6steri\u015fli, bazan rezilane ve bazan da parlak paradokslar bi\u00e7iminde geli\u015ftirecektir. Bilimde \u015farlatanl\u0131k ve politikada uzla\u015fmac\u0131l\u0131k b\u00f6yle bir bak\u0131\u015f a\u00e7\u0131s\u0131ndan ayr\u0131 d\u00fc\u015f\u00fcn\u00fclemez. Geriye bir tek egemen d\u00fcrt\u00fc kal\u0131yor, i\u015fin cakas\u0131, ve b\u00fct\u00fcn g\u00f6steri\u015f\u00e7i insanlarda oldu\u011fu gibi onun i\u00e7in de \u00f6nemli olan tek \u015fey, o an\u0131n ba\u015far\u0131s\u0131d\u0131r, g\u00fcnl\u00fck ba\u015far\u0131d\u0131r. \u00d6rne\u011fin bir Rousseau’yu, varolan g\u00fc\u00e7lerle uzla\u015fma g\u00f6r\u00fcn\u00fcm\u00fcnden bile her zaman i\u00e7in \u00e7ok, uzaklarda tutmu\u015f olan en basit ahlak duygusu, i\u015fte b\u00f6ylece ister istemez yok olup gider.
Gelecek ku\u015faklar, belki de, Frans\u0131z geli\u015fiminin bu son evresini, Louis Bonaparte bu evrenin Napoleon’u ve Proudhon da Rousseau-Voltaire’iydi diyerek \u00f6zetleyecektir.
Ve \u015fimdi, \u00f6l\u00fcm\u00fcnden bunca k\u0131sa bir zaman sonra, bana bu adam\u0131n yarg\u0131c\u0131 olma rol\u00fcn\u00fc y\u00fcklemi\u015f olman\u0131n sorumlulu\u011funu kendi \u00fczerinize almal\u0131s\u0131n\u0131z.
Derin sayg\u0131lar\u0131mla. (sayfa 36)<\/p>\n

KARL MARX<\/p>\n

(J. B. Schweitzer’e Mektup)[11]
24 Ocak 1865’te yaz\u0131lm\u0131\u015ft\u0131r<\/p>\n

1, 3 ve 5 \u015eubat 1865 tarihli
Social-Demokrat, n\u00b0 16, 17 ve 18’de
yay\u0131mlanm\u0131\u015ft\u0131r<\/p>\n

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

[1*] Bu mektubu de\u011fi\u015ftirmeden basmay\u0131 daha uygun bulduk: [“Social-Demokrat”[12] gazetesi Yaz\u0131kurulunun notu.]
[2*] M\u00fclkiyet Nedir?
[3*] N\u00fcfus. -\u00e7.
[4*] Bozuk \u00e7\u0131kmas\u0131ndan. -\u00e7.
[5*] Ele\u015ftirici k\u0131rbac\u0131n\u0131z\u0131 bekliyorum. -\u00e7.
[6*] Karl Marx, Felsefenin Sefaleti, Sol Yay\u0131nlar\u0131, Ankara 1975. -Ed.
[7*] Sefaletin Felsefesi ya da Ekonomik \u00c7eli\u015fkiler Sistemi. -\u00e7.
[8*] “\u0130ktisat\u00e7\u0131lar bug\u00fcnk\u00fc ili\u015fkilerin -burjuva \u00fcretim ili\u015fkilerinin- do\u011fal olduklar\u0131n\u0131 s\u00f6ylerken, zenginli\u011fi yaratm\u0131\u015f olan ve \u00fcretici do\u011fan\u0131n yasalar\u0131na uygun olarak geli\u015ftirilmi\u015f bulunan ili\u015fkilerin bug\u00fcnk\u00fc ili\u015fkiler oldu\u011funu s\u00f6ylemek istiyorlar. Bundan \u00f6t\u00fcr\u00fc bu ili\u015fkiler, zaman\u0131n etkisinden ba\u011f\u0131ms\u0131z do\u011fal yasalard\u0131r. Bunlar; her zaman toplumu y\u00f6netmekle y\u00fck\u00fcml\u00fc \u00f6l\u00fcms\u00fcz yasalard\u0131r. \u0130\u015fte bundan \u00f6t\u00fcr\u00fcd\u00fcr ki, bir zamanlar varolan tarih, bundan b\u00f6yle yoktur.” (Yap\u0131t\u0131m\u0131n 113. sayfas\u0131.) [Marx’\u0131n notu.] [Bkz: Karl Marx, Felsefenin Sefa!eti, Sol Yay\u0131nlar\u0131, Ankara 1975, s. 127. -Ed.]
[9*] Parantez i\u00e7indeki s\u00f6zleri Marx bu makaleye eklemi\u015ftir. -Ed.
[10*] l.c., s. 119-120. [Marx’\u0131n notu.] [Bkz: Felsefenin Sefaleti, s. 131-132. -Ed.]
[11*] Abartmal\u0131d\u0131r. -\u00e7.
[12*] Sonradan g\u00f6rme. -\u00e7.
[13*] Bedava kredi. -\u00e7.
[14*] Bkz: Ekonomi Politi\u011fin Ele\u015ftirisine Katk\u0131, Sol Yay\u0131nlar\u0131, Ankara 1976, s. 90-l15. -Ed.
[15*] Kat\u0131ks\u0131z k\u00fc\u00e7\u00fck-burjuvadan. -\u00e7.
[16*] H\u00fck\u00fcmet darbesi. -\u00e7.<\/p>\n

[11] “Proudhon \u00dczerine” adl\u0131 makale, Proudhon’un \u00f6l\u00fcm\u00fcne ili\u015fkin olarak Social-Demokrat gazetesi edit\u00f6r\u00fc Schweitzer’in iste\u011fi \u00fczerine Marks taraf\u0131ndan yaz\u0131lm\u0131\u015ft\u0131r. Felsefenin Sefaleti’nde ortaya koydu\u011fu Proudhon’un felsefi, ekonomik ve siyasal g\u00f6r\u00fc\u015flerinin ele\u015ftirisini \u00f6zetleyerek, Marks, prudonculu\u011fun temelsizli\u011fini sergilemektedir. -28.
[12] Social-Demokrat. – Lasalc\u0131 Alman \u0130\u015f\u00e7ileri Genel Derneginin 15 Aral\u0131k 1864’den 1871’e kadar Berlin’de yay\u0131nlanan organ\u0131; 1864-67 tarihlerinde Schweitzer taraf\u0131ndan y\u00f6netilmi\u015ftir. -28, 494.
[13] Burada Proudhon’un Bergier, Les elements primitifs des langues, Besan\u00e7on 1837’de yay\u0131nlanan Essai de grammaire g\u00e9n\u00e9rale adl\u0131 yap\u0131t\u0131na de\u011finiliyor. -28.
[14] Jean-Pierre Brissot de Warville, Recherches philosophiques – Sur le droit de propri\u00e9t\u00e9 et sur le vol, consid\u00e9r\u00e9s dans la nature et dahs la soci\u00e9t\u00e9. -30.
[15] Ch. Dunoyer, De la libert\u00e9 du travail, ou Simple expos\u00e9 des conditions dans lesquelles les forces humaines s’exercehts avec le plus de puissanc\u0131, t. I-III, Paris 1845. -34.
[16] Fransa’da \u015eubat 1848 Devrimi kastediliyor. -34.
[17] Burada Proudhon’un Frans\u0131z Ulusal Meclisinin 31 Temmuz 1848’deki oturumunda yapt\u0131\u011f\u0131 konu\u015fmaya de\u011finiliyor. Bu konu\u015fmas\u0131nda Proudhon k\u00fc\u00e7\u00fck-burjuva \u00fctopyac\u0131 \u00f6\u011fretiler do\u011frultusunda baz\u0131 \u00f6neriler getirmi\u015f (faizin kald\u0131r\u0131lmas\u0131 vb.) ve 23-26 Haziran 1848’de Paris proleter ayaklanmas\u0131na kat\u0131lanlara kar\u015f\u0131 al\u0131nan sert \u00f6nlemleri vah\u015fet ve zorbal\u0131k belirtileri olarak nitelemi\u015ftir. -34.
[18] Haziran ayaklanmas\u0131. – Paris i\u015f\u00e7ilerinin 23-26 Haziran 1848’de giri\u015ftikleri ve Frans\u0131z burjuvazisi taraf\u0131ndan ac\u0131mas\u0131zca bast\u0131r\u0131lan yi\u011fit ayaklanmas\u0131. Bu, proletarya ile burjuvazi aras\u0131ndaki tarihteki ilk b\u00fcy\u00fck i\u00e7 sava\u015ft\u0131. -34, 216, 238, 247.
[19] Thiers’nin Proudhon’un Frans\u0131z ULusal Meclisi mali komisyonuna sundu\u011fu \u00f6nerilere kar\u015f\u0131 yapt\u0131\u011f\u0131 26 Temmuz 1848 tarihli konu\u015fmas\u0131. -34.
[20] Gratuit\u00e9 du credit. Discussion entre M. Fr. Bastiat et M. Proudhon, Paris 1850. -35.
[21] P. J. Proudhon, Si les trait\u00e9s de 1815 ont cess\u00e9 d’exister? Actes du futur congr\u00e8s, Paris 1863. Bu yap\u0131t\u0131nda yazar Viyana Kongresinin (1815) Polonya konusundaki kararlar\u0131n\u0131n de\u011fi\u015ftirilmesine ve Avrupa demokrasisinin Polonya ulusal kurtulu\u015f hareketine destek olmas\u0131na kar\u015f\u0131 \u00e7\u0131km\u0131\u015f ve b\u00f6ylelikle Rus \u00e7arl\u0131\u011f\u0131n\u0131n bask\u0131 politikas\u0131n\u0131 onaylam\u0131\u015ft\u0131r. -36.<\/p>\n","protected":false},"excerpt":{"rendered":"

Say\u0131n Bay, Benden Proudhon konusunda ayr\u0131nt\u0131l\u0131 bir de\u011ferlendirme talep eden mektubunuzu d\u00fcn ald\u0131m. Zaman yoklu\u011fu, beni bu arzunuzu yerine getirmekten al\u0131koyuyor. \u00dcstelik, elimde onun yap\u0131tlar\u0131ndan hi\u00e7 birisi yok. Bununla birlikte, iyi niyetime sizi inand\u0131rabilmek i\u00e7in, alelacele k\u0131sa bir taslak \u00e7iziktiriyorum. Bunu tamamlayabilir, ekler ya da k\u0131saltmalar, k\u0131sacas\u0131, ne uygun g\u00f6r\u00fcrseniz onu yapabilirsiniz.[1*] Proudhon’un ilk \u00e7abalar\u0131n\u0131 […]<\/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-4592","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-marksizm"},"yoast_head":"\nProudhon \u00dczerine | Karl Marks - 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\/05\/13\/proudhon-uzerine-karl-marks\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Proudhon \u00dczerine | Karl Marks\" \/>\n<meta property=\"og:description\" content=\"Say\u0131n Bay, Benden Proudhon konusunda ayr\u0131nt\u0131l\u0131 bir de\u011ferlendirme talep eden mektubunuzu d\u00fcn ald\u0131m. Zaman yoklu\u011fu, beni bu arzunuzu yerine getirmekten al\u0131koyuyor. \u00dcstelik, elimde onun yap\u0131tlar\u0131ndan hi\u00e7 birisi yok. Bununla birlikte, iyi niyetime sizi inand\u0131rabilmek i\u00e7in, alelacele k\u0131sa bir taslak \u00e7iziktiriyorum. Bunu tamamlayabilir, ekler ya da k\u0131saltmalar, k\u0131sacas\u0131, ne uygun g\u00f6r\u00fcrseniz onu yapabilirsiniz.[1*] Proudhon’un ilk \u00e7abalar\u0131n\u0131 […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/narteks.net\/index.php\/2010\/05\/13\/proudhon-uzerine-karl-marks\/\" \/>\n<meta property=\"og:site_name\" content=\"narteks.net\" \/>\n<meta property=\"article:published_time\" content=\"2010-05-13T09:50:45+00:00\" \/>\n<meta property=\"og:image\" content=\"http:\/\/www.dersimzaza.com\/images\/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=\"19 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\/05\/13\/proudhon-uzerine-karl-marks\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/05\/13\/proudhon-uzerine-karl-marks\/\"},\"author\":{\"name\":\"Tar\u0131k\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca\"},\"headline\":\"Proudhon \u00dczerine | Karl Marks\",\"datePublished\":\"2010-05-13T09:50:45+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/05\/13\/proudhon-uzerine-karl-marks\/\"},\"wordCount\":3793,\"commentCount\":0,\"publisher\":{\"@id\":\"https:\/\/narteks.net\/#organization\"},\"image\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/05\/13\/proudhon-uzerine-karl-marks\/#primaryimage\"},\"thumbnailUrl\":\"http:\/\/www.dersimzaza.com\/images\/marks.jpg\",\"articleSection\":[\"Marksizm\"],\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\/\/narteks.net\/index.php\/2010\/05\/13\/proudhon-uzerine-karl-marks\/#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/05\/13\/proudhon-uzerine-karl-marks\/\",\"url\":\"https:\/\/narteks.net\/index.php\/2010\/05\/13\/proudhon-uzerine-karl-marks\/\",\"name\":\"Proudhon \u00dczerine | Karl Marks - 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