{"id":4595,"date":"2010-05-17T12:18:10","date_gmt":"2010-05-17T09:18:10","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/05\/17\/materyalizm-ve-devrim-jean-paul-sartre\/"},"modified":"2010-05-17T12:18:10","modified_gmt":"2010-05-17T09:18:10","slug":"materyalizm-ve-devrim-jean-paul-sartre","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/05\/17\/materyalizm-ve-devrim-jean-paul-sartre\/","title":{"rendered":"Materyalizm ve Devrim | Jean Paul Sartre"},"content":{"rendered":"![](\"images\/stories\/jean_paul_sartre.jpg\")
\u2018\u2019Materyalizm ve Devrim \u2018\u2019 yaz\u0131s\u0131n\u0131 Sartre ,Budape\u015fte krizinden on y\u0131l \u00f6nce yazm\u0131\u015ft\u0131.\u0130lk bas\u0131m \u2018\u2019Les Temps Modernes\u2019\u2019 dergisinin Haziran-Temmuz 1946 say\u0131s\u0131nda g\u00f6r\u00fcld\u00fc.Bu yaz\u0131 Sartre\u2019\u0131n o zamanki tutumu ile \u015fimdiki aras\u0131nda ne b\u00fcy\u00fck fark oldu\u011funu daha iyi belirtir.Intelligenstia de Cafe Fore ile gen\u00e7 ekzistansiyalizm ile kom\u00fcnizmi birbirinden kesin olarak ay\u0131ran parlak felsefi bir operasyon diye selamlad\u0131lar.\u00dcn\u00fcn\u00fc Lettres Fran\u00e7aises ve Action gibi haftal\u0131lardaki hizmetlerinden daha \u00e7ok ,h\u00fcrriyet felsefesine bor\u00e7lu olan Sartre , bu yaz\u0131s\u0131yla nihayet as\u0131l d\u00fc\u015f\u00fcnsel \u00e7\u0131k\u0131\u015f noktas\u0131na geri d\u00f6n\u00fcyor ,Existance felsefesinin Marksist toplum \u00f6\u011fretisi olmad\u0131\u011f\u0131n\u0131 beirtiyordu.Sartre\u2019\u0131n Marks\u2019tan \u00f6nce Kierkegaard \u2018\u0131 ve Marks ile birlikte de Heidegger \u2018i tan\u0131m\u0131\u015f oldu\u011fu bu yaz\u0131dan a\u00e7\u0131k\u00e7a belli olmaktad\u0131r.Devrimci bir davran\u0131\u015fla \u00f6zg\u00fcr karar veren tek ki\u015fiden (bireyden) s\u00f6z eti\u011fi Deneme\u2019de Sartre,Marksist \u00f6\u011fretinin kurtulu\u015f vaadine inanmaktayd\u0131.Tarihsel materyalizmin bilim devinin \u00fcst\u00fcnden \u00f6fke ile \u00f6rt\u00fcs\u00fcn\u00fc \u00e7ekiyor,\u00f6\u011fretisinin metafizik karakterini insafs\u0131ca belirtiyordu:\u2019\u2019\u015eimdi anl\u0131yorum ki Materyalizm ,Pozitivizm postuna b\u00fcr\u00fcnm\u00fc\u015f bir metafizik olup,bu s\u0131fatla kendini y\u0131kmak zorundad\u0131r,\u00e7\u00fcnk\u00fc metafizi\u011fi y\u0131kmakla kendi iddialar\u0131 i\u00e7in yer b\u0131rakmamaktad\u0131r.\u2019\u2019<\/p>\n
Deneme bir \u00f6\u011freti olarak kom\u00fcnizmi reddetmekle solcu devrimciye eksiztansiyalist bir tip olarak be\u011fenir ve tutar ,\u00e7\u00fcnk\u00fc Sartre \u2018a g\u00f6re devrimci devrimci olmak i\u00e7in de \u2018\u2019Materyalizmin mitine muhta\u00e7 de\u011fildir\u2019\u2019.Onun ger\u00e7ekten muhta\u00e7 oldu\u011fu \u00f6yle bir felsefe teorisidir ki ona\u2019\u2019\u0130nsan ger\u00e7e\u011finin eylemden ibaret oldu\u011funu ,\u015fu d\u00fcnyada eylem halinde bulunman\u0131n sonu oldu\u011fu gibi anlamak demek oldu\u011funu s\u00f6ylesin;bir ba\u015fka deyi\u015fle :Eylem hem ger\u00e7e\u011fin meydana \u00e7\u0131kmas\u0131 hem de de\u011fi\u015ftirilmesi demektir.\u2019\u2019<\/p>\n
Aktif bir devrimci i\u00e7in \u2018\u2019Tanr\u0131s\u0131z Ekzistansiyalizm \u2018\u2019den daha elveri\u015fli bir felsefe bi\u00e7imi olamaz:Devrimci ,Sartre\u2019\u0131n \u00f6\u011fretisinde arad\u0131\u011f\u0131 her \u015feyi bulur,buldu\u011fu i\u00e7in de bunam\u0131\u015f tarihsel materyalizm mitini kolayca yabana atabilir.Sartre ,felsefesinin temel yarg\u0131lar\u0131ndan olan\u2019\u2019varl\u0131\u011f\u0131n raslant\u0131 ,d\u00fcnyan\u0131n abes\u2019\u2019oldu\u011fu tezinden devrimci i\u00e7in bir gerek\u00e7e,bir hak\u00e7a \u00e7\u0131karark \u2018\u2019insanlar eliyle kurulan kolektif d\u00fczenlerin her biri yerini bir sonrakine b\u0131rakarak \u00e7ekilecektir\u2019\u2019 der:Akt\u00fcel durumunu kavramak ive bu durumdan bir yenisi u\u011fruna s\u0131yr\u0131l\u0131p \u00e7\u0131kmak yetene\u011fi insano\u011flu i\u00e7in h\u00fcrriyet denen \u015fey i\u015fte budur,durum de\u011fi\u015ftirme yolundaki bu \u00f6zel e\u011filimdir.Bu nokta \u00e7ok \u00f6nemlidir, zira \u2018\u2019varl\u0131\u011f\u0131n serbest hareketi\u2019\u2019fikri olduk\u00e7a soyut iken bu sayede et ve kan kazan\u0131p canlan\u0131r,elle tutulur bir \u015fey olur.Art\u0131k kolayca anla\u015f\u0131l\u0131r ki,\u2019\u2019Eylem halinde bulunmak demek d\u00fcnyan\u0131n \u00e7ehresini de\u011fi\u015ftirmek demektir\u2019\u2019s\u00f6z\u00fcyle kastedilen devrimci harekettir.Devrimci hareket ,biricik harekettir.\u0130\u015fte o kadar! <\/p>\n
\u0130\u015f bu kerteye gelince eski Cafe Flore\u2019un mant\u0131k sahibi ekzistansiyalistleri birbirine bak\u0131\u015ft\u0131lar:Bu ne demek oluyordu?\u2019\u2019Varl\u0131\u011f\u0131n s\u0131n\u0131rs\u0131z \u00f6zg\u00fcrl\u00fc\u011f\u00fc,h\u00fcrriyet i\u00e7in h\u00fcrriyet diye tan\u0131mland\u0131\u011f\u0131nda insana engin bir sarho\u015fluk duygusu veren Varolu\u015f felsefesi \u015fimdi birdenbire \u00f6zel,ba\u011f\u0131l bir \u015fey oluyor,daral\u0131p al\u00e7al\u0131yordu:\u015eu halde, her \u015fey ancak politik ortam ,tarih,toplum ,sistem \u00e7er\u00e7evesinde bir h\u00fcrriyet demekti;oysa Kierkegaard vaktiyle ki\u015fiyi,bireyi i\u015fte bu \u00e7er\u00e7eveden kurtar\u0131p ,\u2019\u2019Existance\u2019\u2019a kavu\u015fturmak istemi\u015fti.Devrimci eylem bu gidi\u015fle devrimciyi nereye g\u00f6t\u00fcr\u00fcr,diye sorup sonunda vard\u0131klar\u0131 cevap san\u0131ld\u0131\u011f\u0131ndan daha s\u0131k\u0131c\u0131 ve daralt\u0131c\u0131 g\u00f6z\u00fck\u00fcyordu.:Hegel\u2019cilik hortlam\u0131\u015ft\u0131!\u00d6zg\u00fcrl\u00fc\u011f\u00fcn geli\u015fmesi demek me\u011fer tarihin geli\u015fmesi demekmi\u015f;daha da sosyalizm devrimci insano\u011fluna kendi kanununu kendisi bulmak hakk\u0131n\u0131 tan\u0131r:Onun h\u00fcmanizminin de sosyalizminin de temeli budur:O hi\u00e7 d\u00fc\u015f\u00fcnmez ki sosyalizm ,tarihin bir d\u00f6neme\u00e7 noktas\u0131nda onu beklemektedir(\u2026)<\/p>\n
O bilir ki sosyalizmi kendisi yaratacakt\u0131r(\u2026)Sosyalizm bu anlamda a\u011f\u0131r a\u011f\u0131r,emekleye emekleye yakla\u015fmas\u0131 , insan\u0131n ancak tarih i\u00e7inde ve tarih sayesinde h\u00fcr oldu\u011funun do\u011frulanmas\u0131d\u0131r.\u2019\u2019Demek ki devrim ile ilerleme bir ve ayn\u0131 \u015feydir.\u2019\u2019Tanr\u0131s\u0131z Ekzistansiyalizm\u2019\u2019kendini b\u00f6ylece o ilerlemenin felsefesi olarak sunu\u015f ve her \u015feyin bir \u2018\u2019sosyalist cumhuriyet \u2018\u2019yolunda y\u00fcr\u00fcmekte oldu\u011funu s\u00f6ylemi\u015f oluyordu.Bu d\u00fcnyada her \u015fey raslant\u0131 ve abesten ibarettiyse de bir anlam\u0131 vard\u0131:Sartre ,Kierkegeard\u2019\u0131n h\u00fcrriyet ve medium\u2019unda titanca ba\u015fkald\u0131rm\u0131\u015f olan bu b\u00fcy\u00fck d\u00fc\u015f\u00fcn\u00fcr h\u00fcrriyet felsefesini \u015fimdi olaylar\u0131n gidi\u015fine uydurursa geriye ondan ne kal\u0131rd\u0131?Geriye tarih kal\u0131rd\u0131,geriye insan \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn do\u011frulan\u0131\u015f\u0131 olarak \u2018\u2019zahmetle ve yava\u015f yava\u015f yakla\u015fan bir sosyalizm\u2019\u2019kal\u0131rd\u0131.! Varolan\u2019\u0131 serbest eylemi,yeni bir toplum d\u00fczeninin hizmetinde politik ama\u00e7l\u0131 bir g\u00f6rev olup \u00e7\u0131k\u0131yordu:Bu Deneme\u2019yi okuyan ,tek bir ki\u015finin \u00f6zg\u00fcr davran\u0131\u015f\u0131yla hangi anlamda b\u00fct\u00fcn insanl\u0131\u011f\u0131 ba\u011flad\u0131\u011f\u0131n\u0131 anlamakta art\u0131k g\u00fc\u00e7l\u00fck \u00e7ekmezdi: H\u00fcmanizm yaz\u0131s\u0131nda s\u00f6ylendi\u011fi gibi devrimci akt\u00f6r ancak sosyalist kom\u00fcnist bir toplum d\u00fczeni i\u00e7in kanun koyucu olabilirdi.Ruhlar\u0131 \u00fcrk\u00fct\u00fcp ka\u00e7\u0131\u015ft\u0131ran bir \u015fey olmu\u015f,Tanr\u0131, ahret ve fizik\u00f6tesi silinip gitmi\u015fti.Gitsin,ama g\u00f6kkubbe \u00e7\u00f6kt\u00fckten sonra bu felsefe onun yerine amans\u0131z bir metafizi\u011fi koyarak her olup biteni onunla hakl\u0131 g\u00f6steriyor,devrim yolunda ve ruhunda olmak \u015fart\u0131yla ter\u00f6r\u00fc ve y\u0131\u011f\u0131nla insan k\u0131rmay\u0131 bile yasal me\u015fru k\u0131l\u0131yordu.H\u0131r\u0131stiyanl\u0131\u011f\u0131n \u00dc\u00e7 birli\u011fi y\u0131k\u0131lm\u0131\u015f yerine diyalektik Marksizmininki konmu\u015ftu: Kapitalizm Proleterya diktat\u00f6rl\u00fc\u011f\u00fc-s\u0131n\u0131fs\u0131z toplum ve herkese e\u015fit mutluluk!\u015eimdi ,diyalektik oyunun ikinci perdesinde,g\u00f6zya\u015f\u0131 ve kan ak\u0131t\u0131lmaktan sak\u0131n\u0131lm\u0131yorsa,b\u00fct\u00fcn bunlar \u2018\u2019sosyalizmin zahmetli ve yava\u015f yava\u015f geli\u015f\u2019\u2019u\u011fruna ,s\u0131n\u0131fs\u0131z toplumun do\u011fu\u015fu u\u011fruna g\u00f6ze al\u0131nmal\u0131yd\u0131\u2019<\/p>\n
Dostluklar bozuluyor,yaz\u0131 i\u015fleri \u015fef de\u011fi\u015ftiriyordu.1952\u2019de Sartre ile Camus\u2019n\u00fcn bozu\u015fmas\u0131 devrim anlam\u0131 \u00fcst\u00fcnde ba\u015f g\u00f6steren anla\u015fmazl\u0131ktan ileri gelmi\u015fti.\u2019\u2019Ayaklanan \u0130nsan\u2019\u2019 yaz\u0131s\u0131nda Camus,kan\u0131tlamaya \u00e7al\u0131\u015ft\u0131 ki;i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z Nihilizm \u00e7a\u011f\u0131nda b\u00fct\u00fcn mant\u0131k sonu\u00e7lar\u0131 sava\u015fa,yo\u011fun halde insan k\u0131r\u0131m\u0131na ve bask\u0131 rejimine g\u00f6t\u00fcr\u00fcyordu:S\u0131n\u0131rlar\u0131na dek felsefe \u0131\u015f\u0131lda\u011f\u0131na tutulup pratik alana aktar\u0131lacak olan \u2018\u2019ayaklan\u0131\u015f\u2019\u2019 muhakkak bir g\u00fcn,u\u011fruna sava\u015f\u0131lan h\u00fcrriyetin tam aksine ula\u015ft\u0131racakt\u0131.Albert Camus\u2019n\u00fcn bu esasl\u0131 yaz\u0131s\u0131 Fransa\u2019da oldu\u011fu gibi h\u00fcr d\u00fcnyan\u0131n ba\u015fka yerlerinde de alk\u0131\u015fla kar\u015f\u0131land\u0131.Ama Sartre ,ayn\u0131 fikirde de\u011fildi;ba\u015fl\u0131ca itiraz ve direnme onun dergisi\u2019\u2019Les Temps Modernes\u2019\u2019den geldi.Ona g\u00f6re Camus \u2018n\u00fcn Marksizm ve Leninizm \u00fcst\u00fcne ele\u015ftirisi \u2018\u2019objectiv reaktionar\u2019\u2019idi. Bu iki de\u011ferli ayd\u0131n\u0131n o zamana kadar ko\u015fut giden yollar\u0131,art\u0131k ayr\u0131 y\u00f6nlere sap\u0131yordu:politik sola g\u00f6re Camus orada,ayaklanmay\u0131 ,isyan\u0131,h\u00fcrriyetin ki\u015fisel bir eylemi olarak devrimden ay\u0131rmaktad\u0131r:\u2019\u2019Devrim ba\u015flang\u0131c\u0131n\u0131 ideden ,ilkeden al\u0131r;o tarihse deneye ide\u2019nin sokulmas\u0131 demektir.Ayaklanma ise tek ki\u015finin deneyden ide\u2019ye do\u011fru harekettir.\u2019\u2019Camus diyalektik \u00fc\u00e7leme inanmaz ve herkese e\u015fit mutluluk d\u00fc\u015f\u00fcncesini iteler:\u2019\u20191789 \u2018da ortaya \u00e7\u0131kan toplum ise d\u00fcnyaya egemen olmak ister.Toptanc\u0131 devrim insanl\u0131\u011f\u0131 ise b\u00f6yle d\u00fcnya egemenli\u011fi fikrine g\u00f6t\u00fcr\u00fcrken(\u2026)isyan eden,ayaklanan,kendini SEZAR gibi tanr\u0131la\u015ft\u0131rmaktan ba\u015fka bir \u015fey d\u00fc\u015f\u00fcnmez:Devrimde s\u00f6z konusu olan ,Nietzsche\u2019nin yapt\u0131\u011f\u0131 gibi ,soyu,t\u00fcr\u00fc tanr\u0131la\u015ft\u0131rmak, \u00dcbermencsh idealini ger\u00e7ekle\u015ftirmek isteyerek herkesin kurtulu\u015funu bu yoldan sa\u011flamakt\u0131r. \u0130van Karamazof\u2019un adad\u0131\u011f\u0131 gibi:Meczuplar ilk defa sahneye \u00e7\u0131karak a\u011fz\u0131m\u0131z\u0131n bir s\u0131rr\u0131n\u0131 sembolle\u015ftirirler:Ak\u0131l ve erk istemi\u2019nin \u00f6zde\u015fli\u011fini!Tanr\u0131 \u00f6lm\u00fc\u015ft\u00fcr,\u015fimdi d\u00fcnyay\u0131 insan g\u00fcc\u00fcyle de\u011fi\u015ftirmek ve \u00f6rg\u00fctlemek gerek.\u0130lenip lanet okuman\u0131n art\u0131k g\u00fcc\u00fc kalmam\u0131\u015ft\u0131r,elde silah her \u015feyi zaptetmektir.Devrim ,\u00f6zelliklekendine materyalist diyen ,azg\u0131n bir metafizik Ha\u00e7l\u0131 seferinden ba\u015fka bir \u015fey de\u011fildir.!\u2019\u2019<\/p>\n
Arkas\u0131n\u0131n nas\u0131l geldi\u011fi malum.Sartre ,dergisinde kendini savundu.Sinirli ve k\u00fc\u00e7\u00fcmseyen bir tonla:\u2019\u2019G\u00fczel ruhlar cumhuriyetinin kendisini ba\u015fsavc\u0131l\u0131\u011fa atam\u0131\u015f olup olmad\u0131\u011f\u0131n\u0131 \u2018\u2019Camus\u2019den sordu.Camus\u2019n\u00fcn kitab\u0131n\u0131 s\u0131k\u0131 bir elekten ge\u00e7irdikten sonra proleteryan\u0131n ve geni\u015f halk y\u0131\u011f\u0131nlar\u0131n\u0131n biricik kurtulu\u015f umudunun kom\u00fcnizmde oldu\u011funu tekrarlad\u0131:\u2019\u2019Kom\u00fcnizm\u2019\u2019dedi,\u2019\u2019\u015fimdi hi\u00e7 say\u0131lanlar\u0131n insan olmalar\u0131n\u0131 sa\u011flayan bir d\u00fczen kurmak i\u00e7in ileri s\u00fcr\u00fclen biricik tutarl\u0131 denemedir.<\/p>\n
Sartre\u2019\u0131n \u2018\u2019Materyalizm ve Devrim \u2019\u2019 yaz\u0131s\u0131nda hakikatle devrimi bir tutmas\u0131na kar\u015f\u0131l\u0131k Camus,hakikatin her zaman ba\u015far\u0131 kazanan tarafta olmad\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyordu.<\/p>\n
Alman \u00c7evirmen Walter Schmiele’nin Son s\u00f6z\u00fc ,III
Kaynak:\u00d6zg\u00fcr olmak-Antisemit’in Portresi-Jean Paul Sartre
syf,130-131-133-134<\/p>\n","protected":false},"excerpt":{"rendered":"
\u2018\u2019Materyalizm ve Devrim \u2018\u2019 yaz\u0131s\u0131n\u0131 Sartre ,Budape\u015fte krizinden on y\u0131l \u00f6nce yazm\u0131\u015ft\u0131.\u0130lk bas\u0131m \u2018\u2019Les Temps Modernes\u2019\u2019 dergisinin Haziran-Temmuz 1946 say\u0131s\u0131nda g\u00f6r\u00fcld\u00fc.Bu yaz\u0131 Sartre\u2019\u0131n o zamanki tutumu ile \u015fimdiki aras\u0131nda ne b\u00fcy\u00fck fark oldu\u011funu daha iyi belirtir.Intelligenstia de Cafe Fore ile gen\u00e7 ekzistansiyalizm ile kom\u00fcnizmi birbirinden kesin olarak ay\u0131ran parlak felsefi bir operasyon diye selamlad\u0131lar.\u00dcn\u00fcn\u00fc Lettres […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[103],"tags":[],"class_list":{"0":"post-4595","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-felsefe-genel"},"yoast_head":"\n
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