{"id":4809,"date":"2010-12-10T12:24:41","date_gmt":"2010-12-10T09:24:41","guid":{"rendered":"http:\/\/localhost\/wordpress\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/"},"modified":"2010-12-10T12:24:41","modified_gmt":"2010-12-10T09:24:41","slug":"felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/","title":{"rendered":"Felsefenin Sefaleti \/ Proudhon’un Sefaletin Felsefesi’ne Yan\u0131t | Marks – Engels"},"content":{"rendered":"

\u201cM. Proudhon’un, bize, ekonomi politi\u011fin yanl\u0131\u015f bir ele\u015ftirisini yapmas\u0131, sa\u00e7ma bir felsefi teoriye sahip bulunmas\u0131ndan \u00f6t\u00fcr\u00fc de\u011fildir; bug\u00fcn\u00fcn toplumsal sistemini, M. Proudhon’un daha pek \u00e7oklar\u0131 gibi Fourier’den ald\u0131\u011f\u0131 bir s\u00f6zc\u00fc\u011f\u00fc kullanay\u0131m, engr\u00e8nement<\/em>‘\u0131 i\u00e7inde anlayamad\u0131\u011f\u0131 i\u00e7indir ki, bize sa\u00e7ma bir felsefi teori veriyor.<\/p>\n

M. Proudhon, Tanr\u0131dan, evrensel ak\u0131ldan, hi\u00e7 bir zaman yan\u0131lmayan, b\u00fct\u00fcn \u00e7a\u011flar boyunca hep kendisine e\u015fit olmu\u015f bulunan ve ger\u00e7e\u011fi bilebilmesi i\u00e7in ki\u015finin do\u011fru bilince sahip olmas\u0131n\u0131 gerektiren insanl\u0131\u011f\u0131n ki\u015fisel olmayan akl\u0131ndan ni\u00e7in s\u00f6zediyor? Kendisine g\u00f6z\u00fcpek bir d\u00fc\u015f\u00fcn\u00fcr g\u00f6r\u00fcn\u00fcm\u00fc verebilmek i\u00e7in, ni\u00e7in o g\u00fc\u00e7s\u00fcz hegelcili\u011fe s\u0131\u011f\u0131n\u0131yor?<\/p>\n

Bu bilmecenin anahtar\u0131n\u0131 da gene kendisi veriyor. M. Proudhon, tarihte bir dizi toplumsal geli\u015fme g\u00f6rmektedir; tarihin i\u00e7inde ger\u00e7ekle\u015ftirilen bir ilerleme bulmaktad\u0131r; nihayet, insanlar\u0131n bireyler olarak yapt\u0131klar\u0131 \u015feylerden haberdar olmad\u0131klar\u0131n\u0131 ve kendi hareketlerinde yan\u0131ld\u0131klar\u0131n\u0131 s\u00f6ylemektedir, yani bunlann toplumsal geli\u015fmeleri ilk bak\u0131\u015fta, kendi bireysel geli\u015fmelerinden ba\u015fka, ayr\u0131 ve ba\u011f\u0131ms\u0131z gibi g\u00f6r\u00fcnmektedir. Bu olgular\u0131 a\u00e7\u0131klayam\u0131yor ve bundan \u00f6t\u00fcr\u00fc de evrensel akl\u0131n kendi kendisini a\u00e7\u0131klad\u0131\u011f\u0131 varsay\u0131m\u0131n\u0131 icat ediveriyor. Mistik nedenler, yani sa\u011fduyudan yoksun s\u00f6zler icat etmekten daha kolay bir \u015fey yoktur.<\/p>\n

Ama insanl\u0131\u011f\u0131n tarihsel geli\u015fimi konusunda hi\u00e7 bir \u015fey anlamad\u0131\u011f\u0131n\u0131 kabullenmekle \u2014o, bunu, Evrensel Ak\u0131l, Tanr\u0131 vb. gibi \u015fatafatl\u0131 s\u00f6zc\u00fckler kullanmakla kabul etmi\u015f oluyor\u2014 M. Proudhon, ekonomik<\/em> geli\u015fimi<\/em> anlama yetene\u011finden yoksun bulundu\u011funu \u00fcst\u00fc kapal\u0131 bir bi\u00e7imde ve zorunlu olarak kabullenmi\u015f olmuyor mu?\u201d[1]<\/p>\n

Yukar\u0131daki pasaj Marx\u2019\u0131n P.V. Annekov\u2019a 1846 y\u0131l\u0131nda yazd\u0131\u011f\u0131 bir mektuptan al\u0131nt\u0131d\u0131r. Proudhon\u2019un Sefaletin Felsefesi adl\u0131 eserini okuduktan sonra yazd\u0131\u011f\u0131 bu mektupta Proudhon\u2019un eseri ile ilgili edindi\u011fi genel izlenimi aktarm\u0131\u015ft\u0131r. Eserin detayl\u0131 ele\u015ftirisini ise 1847 y\u0131l\u0131nda tamamlad\u0131\u011f\u0131 Felsefenin Sefaleti adl\u0131 kitab\u0131nda ortaya koymu\u015ftur.<\/p>\n

Riazanov, Marx\u2019\u0131n bu eseri yazma s\u00fcrecini \u015f\u00f6yle anlat\u0131r:<\/p>\n

\u201cMarx\u2019\u0131n Felsefenin Sefaleti<\/strong>\u2019ni yazabilecek hale gelebilmesi i\u00e7in, iki y\u0131l\u0131 a\u015fk\u0131n s\u00fcrekli yo\u011fun bir \u00e7al\u0131\u015fma gerekmi\u015ftir. Burjuva toplumu i\u00e7inde proletaryan\u0131n olu\u015ftu\u011fu ve geli\u015fti\u011fi ko\u015fullar \u00fczerinde \u00e7al\u0131\u015f\u0131rken, gittik\u00e7e daha derinli\u011fine kapitalist sistemdeki \u00fcretim ve b\u00f6l\u00fc\u015f\u00fcm kanunlar\u0131n\u0131n taranmas\u0131na dalar. Diyalektik y\u00f6ntemin \u0131\u015f\u0131\u011f\u0131nda burjuva iktisat\u00e7\u0131lar\u0131n\u0131n \u00f6\u011fretilerini yeniden inceler ve temel kategorilerin, burjuva toplumun fenomenlerinin \u2013meta, de\u011fer, para, sermaye- ebed\u00ee olmayan \u015feyleri temsil etti\u011fini g\u00f6sterir. Felsefenin Sefaleti<\/strong>\u2019nde kapitalist \u00fcretim s\u00fcrecinin geli\u015fmesindeki \u00f6nemli evreleri tan\u0131mlamak i\u00e7in ilk denemede bulunur. Bu, yaln\u0131zca bir ilk taslakt\u0131; ama daha bu eserle Marx\u2019\u0131n do\u011fru yolda oldu\u011fu, burjuva ekonomisinin \u00e7al\u0131l\u0131klar\u0131nda yolunu g\u00fcvenle bulmas\u0131na yard\u0131m eden harikulade bir pusulaya, do\u011fru bir y\u00f6nteme sahip oldu\u011fu ortaya \u00e7\u0131kar. Ama yine bu kitap, do\u011fru bir y\u00f6nteme sahip olman\u0131n yeterli olmad\u0131\u011f\u0131n\u0131, insan\u0131n kendini genel sonu\u00e7larla s\u0131n\u0131rlayamayaca\u011f\u0131n\u0131, kapitalizmin karma\u015f\u0131k i\u015fleyi\u015finin t\u00fcm inceliklerine n\u00fcfuz edebilmek i\u00e7in kapitalist ger\u00e7eklik \u00fczerine dikkatli bir \u00e7al\u0131\u015fma yapma gereklili\u011fini de do\u011frulam\u0131\u015ft\u0131r.\u201d [2]<\/p>\n

Engels, kaleme ald\u0131\u011f\u0131 Birinci Almanca Bask\u0131ya \u00d6ns\u00f6z\u2019de, Marx\u2019\u0131n Proudhon\u2019u ele\u015ftirirken asl\u0131nda dolayl\u0131 olarak Rodbertus\u2019u da ele\u015ftirmi\u015f oldu\u011fundan s\u00f6z eder. Alman iktisat\u00e7\u0131 Rodbertus (1803-1875), Devlet Sosyalizmini temsil eder. -Rodbertus\u2019a g\u00f6re \u00fcretimin sosyal gereksinmelere uydurulabilmesi, \u00fcretim ara\u00e7lar\u0131n\u0131n tam olarak kullan\u0131lmas\u0131 ve gelirin adil bi\u00e7imde da\u011f\u0131t\u0131lmas\u0131 i\u00e7in devletin ekonomik ve sosyal ya\u015fama m\u00fcdahale etmesi gerekir. Rodbertus, gelir da\u011f\u0131l\u0131m\u0131nda, ortalama \u00e7al\u0131\u015fma s\u00fcresinin \u00f6l\u00e7\u00fc olarak al\u0131nmas\u0131n\u0131 istemi\u015f ve de\u011feri, i\u015f saatleri ile ifade edilecek bir yeni para t\u00fcr\u00fc d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr.- Engels\u2019in \u00f6ns\u00f6z\u00fcnde bu iktisat\u00e7\u0131dan bahsetmesinin \u00f6nemli bir nedeni vard\u0131r: Rodbertus, Marx’\u0131, kendisini “soymakla” su\u00e7lam\u0131\u015ft\u0131r. Rodbertus su\u00e7lamas\u0131nda kapitalistin art\u0131 de\u011ferinin kayna\u011f\u0131n\u0131n ne oldu\u011funu \u00fc\u00e7\u00fcnc\u00fc toplumsal mektubunda k\u0131sa ve a\u00e7\u0131k\u00e7a g\u00f6sterdi\u011fini, Marx\u2019\u0131n ise bunu kendisinden \u00e7alm\u0131\u015f oldu\u011funu iddia eder. Engels bu konuya Kapital\u2019in ikinci cildine yazd\u0131\u011f\u0131 \u00f6ns\u00f6zde ayr\u0131nt\u0131l\u0131 olarak de\u011finmi\u015ftir.[3]<\/p>\n

Marx Felsefenin Sefaleti adl\u0131 eserin birinci b\u00f6l\u00fcm\u00fcne, Proudhon\u2019dan yapt\u0131\u011f\u0131 al\u0131nt\u0131yla ba\u015flar.<\/p>\n

\u201c “DO\u011eAL ya da s\u0131na\u00ee t\u00fcm \u00fcr\u00fcnlerin insan\u0131n ya\u015famas\u0131na katk\u0131da bulunma yeteneklerine, \u00f6zel olarak, kullan\u0131m-de\u011feri<\/strong> denir; ba\u015fka bir \u015feye kar\u015f\u0131l\u0131k olarak verilme yeteneklerine de de\u011fi\u015fim-de\u011feri<\/strong>… Kullan\u0131m-de\u011ferinin de\u011fi\u015fim-de\u011feri bi\u00e7imine gelmesi nas\u0131l olur? … (De\u011fi\u015fim)-de\u011feri d\u00fc\u015f\u00fcncesinin \u00fczerine iktisat\u00e7\u0131lar yeterince e\u011filmemi\u015flerdir. Bundan \u00f6t\u00fcr\u00fc bunun \u00fczerinde durmak bizim i\u00e7in zorunluluk oluyor. Gereksinme duydu\u011fum \u015feylerin bir\u00e7o\u011fu do\u011fada \u00e7ok az miktarlarda bulundu\u011fundan, ya da hi\u00e7 bulunmad\u0131\u011f\u0131ndan, kendimde eksik olan \u015feylerin \u00fcretimine yard\u0131mc\u0131 olmak zorunday\u0131m. Ve bu kadar \u00e7ok \u015feye birden el atamayaca\u011f\u0131ma g\u00f6re, ba\u015fka insanlara, i\u015fbirli\u011fi yapt\u0131\u011f\u0131m \u00e7e\u015fitli i\u015flerle u\u011fra\u015fan kimselere, \u00fcr\u00fcnlerinin bir k\u0131sm\u0131n\u0131 benimkilerle de\u011fi\u015fmelerini \u00f6nerece\u011fim.” (Proudhon, c. I, B\u00f6l. II.)\u201d<\/p>\n

Marx, Proudhon\u2019un de\u011fer d\u00fc\u015f\u00fcncesinin yarat\u0131l\u0131\u015f\u0131na ili\u015fkin fikirlerini, \u201ctarihsel ve anlat\u0131mc\u0131 y\u00f6ntem\u201d kullanarak ortaya koydu\u011fu i\u00e7in ele\u015ftirir; \u00e7\u00fcnk\u00fc bu \u015fekilde, somut tarihsel ko\u015fullar g\u00f6z ard\u0131 edilmektedir: De\u011fer denen kavram\u0131 tan\u0131mlamak i\u00e7in verili ko\u015fullara dayanarak genelleme yapmak, onu basitle\u015ftirerek soyut bir ifadeye d\u00f6n\u00fc\u015ft\u00fcrmektir. Bir olay\u0131n ya da durumun ger\u00e7ekte ne oldu\u011funu anlayabilmek i\u00e7in onu bulundu\u011fu ko\u015fullar alt\u0131nda edindi\u011fi bi\u00e7imiyle dondurup incelemek ya da tarih i\u00e7inde hangi a\u015famalardan ge\u00e7ti\u011fini sebep sonu\u00e7 ili\u015fkisine dayand\u0131rmadan betimleyici bir tarzda ortaya koymak, diyalektik bak\u0131\u015fa ayk\u0131r\u0131d\u0131r ve Marx Proudhon\u2019u bu y\u00fczden ele\u015ftirmektedir. Peki, Proudhon\u2019un yukar\u0131da al\u0131nt\u0131lanan eserinde yanl\u0131\u015f olan bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n do\u011frusu nedir? Engels, Klasik Alman Felsefesinin Sonu adl\u0131 eserinde, Hegel felsefesinin devrimci yan\u0131ndan s\u00f6z ederken asl\u0131nda bu soruya da cevap vermi\u015f oluyor:<\/p>\n

\u201cD\u00fcnyan\u0131n bir haz\u0131r <\/em>\u015feyler karma\u015fas\u0131 olarak de\u011fil, g\u00f6r\u00fcn\u00fcrde istikrarl\u0131 \u015feylerin, en az\u0131ndan beynimizdeki zihinsel yans\u0131lar\u0131 olan kavramlar gibi, kesintisiz bir olu\u015f ve yok olu\u015f de\u011fi\u015fikli\u011finden ge\u00e7tikleri, g\u00f6r\u00fcn\u00fcrdeki b\u00fct\u00fcn tesad\u00fcf\u00eeli\u011fe ve anl\u0131k gerilemelere ra\u011fmen sonunda ilerleyen bir geli\u015fmenin kendini kabul ettirdi\u011fi bir s\u00fcre\u00e7ler<\/em> karma\u015fas\u0131 olarak g\u00f6r\u00fclmesi gerekti\u011fi d\u00fc\u015f\u00fcncesi \u2013bu b\u00fcy\u00fck temel d\u00fc\u015f\u00fcnce \u00f6zellikle Hegel\u2019den beri g\u00fcnl\u00fck bilince \u00f6ylesine i\u015flemi\u015ftir ki bu genellikte art\u0131k neredeyse hi\u00e7bir itirazla kar\u015f\u0131la\u015f\u0131lmaz. Fakat onu lafta kabul etmekle, onu ger\u00e7eklikte ayr\u0131nt\u0131l\u0131 olarak, ara\u015ft\u0131rmaya konu olan her alanda uygulamak iki farkl\u0131 \u015feydir. Ara\u015ft\u0131rmada hep bu g\u00f6r\u00fc\u015f a\u00e7\u0131s\u0131ndan yola \u00e7\u0131k\u0131l\u0131rsa kesin \u00e7\u00f6z\u00fcmler ve ebedi do\u011frular talebinden kesin olarak vazge\u00e7ilir; edinilen t\u00fcm bilginin zorunlu olarak s\u0131n\u0131rl\u0131 oldu\u011funun, edinilmi\u015f oldu\u011fu \u015fartlarla ko\u015fullu oldu\u011funun daima bilincinde olunur; hala yayg\u0131n olan eski metafizi\u011fin do\u011fru ve yanl\u0131\u015f, iyi ve k\u00f6t\u00fc, \u00f6zde\u015f ve de\u011fi\u015fik, zorunlu ve tesad\u00fcfi gibi a\u015f\u0131lmaz kar\u015f\u0131tl\u0131klar\u0131n\u0131n da etkisinde kal\u0131nmaz art\u0131k; bu kar\u015f\u0131tl\u0131klar\u0131n ancak g\u00f6reli ge\u00e7erlili\u011fe sahip oldu\u011fu, \u015fimdi do\u011fru diye bilinenin, gizli, daha sonra ortaya \u00e7\u0131kacak yanl\u0131\u015f bir yan\u0131 da oldu\u011fu gibi, \u015fimdi yanl\u0131\u015f diye bilinenin de do\u011fru bir yan\u0131 oldu\u011fu ve bu do\u011fru yan\u0131 y\u00fcz\u00fcnden \u00f6nceleri do\u011fru diye bilindi\u011fi; iddia edilen zorunlulu\u011fun salt tesad\u00fcflerden ibaret oldu\u011fu ve g\u00fcya tesad\u00fcfi olan\u0131n, ard\u0131nda zorunlulu\u011fun gizlendi\u011fi bi\u00e7im oldu\u011fu bilinir- ve saire.\u201d[4]<\/p>\n

Daha sonra Marx, Proudhon\u2019un de\u011fi\u015fim de\u011feri ile kullan\u0131m de\u011feri aras\u0131ndaki ili\u015fkiye de\u011findi\u011fi b\u00f6l\u00fcme ge\u00e7er. Proudhon Sefaletin Felsefesi adl\u0131 eserinde kendisinden \u00f6nceki iktisat\u00e7\u0131lar\u0131n bunu a\u00e7\u0131k\u00e7a ifade etmediklerini ve de\u011fi\u015fim de\u011feri ile kullan\u0131m de\u011feri aras\u0131nda ters orant\u0131l\u0131 bir ili\u015fki bulundu\u011funu ilk olarak kendisinin ke\u015ffetti\u011fini belirtir.<\/p>\n

“\u0130ktisat\u00e7\u0131lar de\u011ferin ikili niteli\u011fini \u00e7ok iyi a\u00e7\u0131kl\u0131\u011fa kavu\u015fturmu\u015flar, ama onun \u00e7eli\u015fik niteli\u011fine <\/em>ayn\u0131 kesinlikle i\u015faret etmemi\u015flerdir; i\u015fte bizim ele\u015ftirimizin ba\u015flad\u0131\u011f\u0131 yer buras\u0131. … \u0130ktisat\u00e7\u0131lar\u0131n \u00e7ok basit g\u00f6rmeye al\u0131\u015ft\u0131klar\u0131 kullan\u0131m-de\u011feri ile de\u011fi\u015fim-de\u011feri aras\u0131ndaki \u015fa\u015f\u0131rt\u0131c\u0131 kar\u015f\u0131tl\u0131\u011fa dikkatleri \u00e7ekmi\u015f olmak \u00e7ok bir \u015fey de\u011fildir: \u00f6ne s\u00fcr\u00fclen ve i\u00e7ine girmek g\u00f6revi bizim olan bu basitlik, derin bir s\u0131r saklamaktad\u0131r. … Teknik terimlerle s\u00f6ylemek gerekirse, kullan\u0131m-de\u011feri ile de\u011fi\u015fim-de\u011feri, birbirine ters orant\u0131l\u0131d\u0131rlar.”<\/p>\n

Marx bu s\u0131rra Proudhon\u2019dan \u00f6nce Sismondi ve Lauderdale taraf\u0131ndan da dikkat \u00e7ekildi\u011fini, bu iktisat\u00e7\u0131lar\u0131n eserlerinde benzer ifadeleri kullanarak de\u011fi\u015fim de\u011feri ile kullan\u0131m de\u011feri aras\u0131ndaki z\u0131tl\u0131ktan s\u00f6z ettiklerini ortaya koyar. Daha sonra de\u011fi\u015fim ve kullan\u0131m de\u011feri aras\u0131ndaki z\u0131tl\u0131\u011f\u0131 k\u0131saca \u015f\u00f6yle a\u00e7\u0131klar:<\/p>\n

\u201cTalep ayn\u0131 kal\u0131p arz artt\u0131\u011f\u0131nda bir \u00fcr\u00fcn\u00fcn de\u011fi\u015fim-de\u011feri d\u00fc\u015fer; bir ba\u015fka deyi\u015fle, talebe k\u0131yasla <\/em>bir \u00fcr\u00fcn ne denli bolla\u015f\u0131rsa, o \u00fcr\u00fcn\u00fcn de\u011fi\u015fim-de\u011feri ya da fiyat\u0131 da o denli d\u00fc\u015fer. Vice versa<\/em>: <\/span>talebe k\u0131yasla arz ne denli zay\u0131f olursa, arzedilen \u00fcr\u00fcn\u00fcn de\u011fi\u015fim-de\u011feri ya da fiyat\u0131 da o denli y\u00fckselir: bir ba\u015fka deyi\u015fle, arz edilen \u00fcr\u00fcn miktar\u0131 ne denli az olursa, fiyatlar da o denli y\u00fcksek olur. Bir \u00fcr\u00fcn\u00fcn de\u011fi\u015fim-de\u011feri o \u00fcr\u00fcn\u00fcn bollu\u011funa ya da azl\u0131\u011f\u0131na, ama her zaman talebe g\u00f6re bollu\u011funa ya da azl\u0131\u011f\u0131na ba\u011fl\u0131d\u0131r. Azdan da \u00f6te, kendi t\u00fcr\u00fcnde tek olan bir \u00fcr\u00fcn d\u00fc\u015f\u00fcn\u00fcn\u00fcz: bu biricik \u00fcr\u00fcn, kendisi i\u00e7in talep yoksa, boldan da \u00f6te, gereksiz olacakt\u0131r. \u00d6te yanda miktar\u0131 milyonlar\u0131 bulan bir \u00fcr\u00fcn d\u00fc\u015f\u00fcn\u00fcn\u00fcz. Bu \u00fcr\u00fcn talebi kar\u015f\u0131lam\u0131yorsa, yani onun i\u00e7in \u00e7ok fazla talep varsa, her zaman i\u00e7in k\u0131t olacakt\u0131r.\u201d<\/p>\n

Marx, yukar\u0131daki a\u00e7\u0131klamay\u0131 yaparken Proudhon\u2019un ele almad\u0131\u011f\u0131 \u00e7ok \u00f6nemli bir ayr\u0131nt\u0131ya dikkat \u00e7eker. Bir \u00fcr\u00fcn\u00fcn bollu\u011fu da k\u0131tl\u0131\u011f\u0131 da taleple do\u011frudan ba\u011flant\u0131l\u0131d\u0131r ve Proudhon, \u00fcretimin o \u00fcr\u00fcne g\u00f6sterilen ya da g\u00f6sterilecek olan talep do\u011frultusunda belirlendi\u011fini g\u00f6z ard\u0131 etmi\u015ftir.<\/p>\n

\u201c”\u00d6yle ki, ilkeyi sonal sonucuna dek izleyerek, ki\u015fi, kullan\u0131mlar\u0131 vazge\u00e7ilmez olmakla birlikte miktarlar\u0131 s\u0131n\u0131rs\u0131z olan \u015feylerin kar\u015f\u0131l\u0131ks\u0131z edinilmeleri gerekti\u011fi ve hi\u00e7bir i\u015fe yaramasa da son derece k\u0131t olan \u015feylerin hesaplanamayacak kadar y\u00fcksek fiyatlar\u0131 olmas\u0131 gerekti\u011fi sonucuna, d\u00fcnyadaki bu en mant\u0131ki sonuca vars\u0131n. Uygulamada bu a\u015f\u0131r\u0131 u\u00e7lar\u0131 bulman\u0131n olanaks\u0131z olu\u015fu g\u00fc\u00e7l\u00fc\u011f\u00fcn \u00fcst\u00fcne t\u00fcy dikmektedir: bir kere, insan taraf\u0131ndan \u00fcretilmi\u015f hi\u00e7bir \u00fcr\u00fcn s\u0131n\u0131rs\u0131z miktarda olamaz; \u00f6te yandan, en k\u0131t \u015feyler bile ka\u00e7\u0131n\u0131lmaz olarak belirli bir \u00f6l\u00e7\u00fcde yararl\u0131 olacaklard\u0131r, tersi durumda bunlar\u0131n hemen hi\u00e7bir de\u011feri olamayacakt\u0131r. Kullan\u0131m-de\u011feri ve de\u011fi\u015fim-de\u011feri b\u00f6ylece, yarat\u0131l\u0131\u015flar\u0131 gere\u011fi s\u00fcrekli olarak birbirlerini d\u0131\u015ftalama e\u011filimi g\u00f6stermelerine kar\u015f\u0131n, kar\u015f\u0131 konulmaz bir bi\u00e7imde birbirlerine ba\u011fl\u0131d\u0131rlar.” (c. I, s. 39.)\u201d<\/p>\n

Proudhon, insan\u0131n \u00fcretimle i\u00e7inde bulundu\u011fu ili\u015fkiye ba\u015f a\u015fa\u011f\u0131 bakmaktad\u0131r. \u00d6rne\u011fin ekmek az \u00fcretiliyorsa yani ekmek k\u0131tl\u0131\u011f\u0131 \u00e7ekiliyorsa fiyat\u0131 da o oranda y\u00fcksek olur; ama \u00e7ok fazla \u00fcretiliyorsa yani ekmek bollu\u011fu s\u00f6z konusuysa fiyat\u0131 d\u00fc\u015fer. Peki, ekme\u011fin \u00e7ok ya da az \u00fcretilmesini gerektiren ko\u015ful nedir? Ekme\u011fe duyulan ihtiya\u00e7t\u0131r. Talepten ba\u011f\u0131ms\u0131z olarak \u00fcretim yapan tek \u015fey do\u011fad\u0131r; \u00e7\u00fcnk\u00fc do\u011fada \u201chi\u00e7bir \u015fey \u2014ister y\u00fczeyde g\u00f6zlemlenebilen say\u0131s\u0131z g\u00f6r\u00fcn\u00fcr rastlant\u0131larda olsun, ister bu rastlant\u0131lardan tevar\u00fcs eden ve d\u00fczenlili\u011fi do\u011frulayan do\u011frudan sonu\u00e7larda olsun\u2014 bilin\u00e7li istenen bir erek olarak meydana gelmez.\u201d (age, s. 55) O halde \u00fcretim ili\u015fkilerinin geli\u015fti\u011fi bir toplumda Proudhon\u2019un, talebi g\u00f6z ard\u0131 ederek olu\u015fturdu\u011fu form\u00fcl\u00fcn\u00fcn bir de\u011feri kalmaz.<\/p>\n

Proudhon bollu\u011fu kullan\u0131m-de\u011feri ve k\u0131tl\u0131\u011f\u0131 da de\u011fi\u015fim-de\u011feri olarak sunduktan hemen sonra kullan\u0131m-de\u011ferini arz ile ve de\u011fi\u015fim-de\u011ferini de talep ile bir tutar. De\u011fi\u015fim-de\u011feri yerine “tahmin\u00ee de\u011fer”i, kullan\u0131m-de\u011feri yerine de \u201cyararl\u0131l\u0131k\u201d ifadesini kullan\u0131r. Daha sonra da bu iki de\u011ferin kar\u015f\u0131tl\u0131\u011f\u0131na yol a\u00e7an \u015feyin \u00f6zg\u00fcr irade<\/em> oldu\u011funu s\u00f6yler. Ona g\u00f6re \u00f6zg\u00fcr al\u0131c\u0131<\/em> ve \u00f6zg\u00fcr \u00fcretici<\/em> \u00f6zg\u00fcr iradesini feda etmelidir. Marx bu noktada \u00f6ncelikle arz ve talebin birbirinin kar\u015f\u0131s\u0131na konulamayaca\u011f\u0131n\u0131 \u00e7\u00fcnk\u00fc her ikisinin de bir di\u011ferini kendi i\u00e7inde bar\u0131nd\u0131rd\u0131\u011f\u0131n\u0131 s\u00f6yler. \u00d6rne\u011fin bir \u00fcretici bir \u00fcr\u00fcn\u00fc arz ederken onun masraf\u0131n\u0131 \u00e7\u0131karabilmek i\u00e7in al\u0131c\u0131dan para talep eder<\/em>. Ayn\u0131 \u015fekilde al\u0131c\u0131 da bir \u00fcr\u00fcn\u00fc edinebilmek i\u00e7in kar\u015f\u0131 tarafa belli bir miktar para arz etmek<\/em> zorundad\u0131r. B\u00f6ylece talep, arz konumuna; arz da talep konumuna gelir. Marx bu \u015fekilde Proudhon\u2019un soyutlamas\u0131n\u0131 \u00e7\u00fcr\u00fctm\u00fc\u015f olur. \u00dcreticinin \u00f6zg\u00fcrl\u00fc\u011f\u00fc konusunda ise Marx, \u00fcretim ara\u00e7lar\u0131n\u0131n \u00e7o\u011funu d\u0131\u015far\u0131dan edinen ve \u00fcretimin s\u00fcreklili\u011fini sa\u011flayabilmek i\u00e7in \u00fcr\u00fcn\u00fcn\u00fc \u00fcretti\u011fi anda satmak zorunda olan \u00fcreticinin asl\u0131nda \u00f6zg\u00fcr olmad\u0131\u011f\u0131n\u0131; \u00fcretici g\u00fc\u00e7lerin geli\u015fimiyle \u00fcretimin birbirine paralel gitti\u011fini belirtmi\u015f; ayn\u0131 \u015fekilde al\u0131c\u0131n\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fcn de gereksinimleri ve sahip oldu\u011fu ara\u00e7larla s\u0131n\u0131rl\u0131 oldu\u011funu eklemi\u015ftir.<\/p>\n

Marx\u2019a g\u00f6re Proudhon\u2019un diyalekti\u011fi \u201ckullan\u0131m-de\u011feri ile de\u011fi\u015fim-de\u011feri yerine, arz ile talep yerine; k\u0131tl\u0131k ile bolluk, yararl\u0131l\u0131k ile tahmin, her ikisi de \u00f6zg\u00fcr irade \u015f\u00f6valyesi bir tek \u00fcretici ile bir tek t\u00fcketici gibi soyut ve \u00e7eli\u015fik kavramlar koymaktan\u201d ibarettir.<\/p>\n

Proudhon daha sonra kullan\u0131m de\u011feri ve de\u011fi\u015fim de\u011ferinin bir sentezi olarak olu\u015fturulmu\u015f de\u011fer ya da sentetik de\u011fer ifadesini kullan\u0131r. \u00dcretim maliyetini de bu kavramdan yola \u00e7\u0131karak a\u00e7\u0131klayacakt\u0131r.<\/p>\n

*<\/p>\n

Marx eserin ikinci b\u00f6l\u00fcm\u00fcne Proudhon\u2019un \u201colu\u015fturulmu\u015f de\u011fer\u201d kavram\u0131n\u0131 tan\u0131mlayarak ba\u015fl\u0131yor. \u201cYararl\u0131l\u0131k bir kez kabullenildi mi, emek, de\u011ferin kayna\u011f\u0131d\u0131r. Eme\u011fin \u00f6l\u00e7\u00fcs\u00fc zamand\u0131r. \u00dcr\u00fcnlerin g\u00f6reli de\u011feri, \u00fcretimleri i\u00e7in gerekli emek-zaman\u0131 ile belirlenir. Fiyat, bir \u00fcr\u00fcn\u00fcn g\u00f6reli de\u011ferinin parasal ifadesidir. Ensonu, bir \u00fcr\u00fcn\u00fcn olu\u015fturulmu\u015f <\/em>de\u011feri, o \u00fcr\u00fcn\u00fcn i\u00e7erdi\u011fi emek-zaman\u0131 taraf\u0131ndan olu\u015fturulmu\u015f de\u011ferden ibarettir.<\/p>\n

Proudhon olu\u015fturulmu\u015f de\u011feri kendi ke\u015ffi olarak ortaya koysa da bu kavram\u0131n daha \u00f6nce Adam Smith ve J. B. Say taraf\u0131ndan \u00e7ok belirgin olmamakla birlikte kullan\u0131ld\u0131\u011f\u0131n\u0131 da belirtir. Marx, Proudhon\u2019un kullan\u0131m de\u011feri ile de\u011fi\u015fim de\u011feri aras\u0131ndaki \u00e7at\u0131\u015fman\u0131n \u00e7\u00f6z\u00fcm\u00fc olarak ortaya koydu\u011fu d\u00fc\u015f\u00fcncenin, aslen Ricardo\u2019da de\u011fi\u015fim de\u011feri form\u00fcl\u00fc olarak ifade edilmi\u015f oldu\u011funu g\u00f6sterir. Ricardo, “Metalar\u0131n g\u00f6reli de\u011feri, yaln\u0131zca \u00fcretilmeleri i\u00e7in gerekli-emek miktar\u0131na tekab\u00fcl eder.” diyerek de\u011fi\u015fim de\u011ferini form\u00fcle eder. De\u011fi\u015fim de\u011ferinin bu form\u00fcl\u00fc, Proudhon\u2019un iddia etti\u011fi gibi olu\u015fturulmu\u015f de\u011fere e\u015fit de\u011fildir; \u00e7\u00fcnk\u00fc olu\u015fturulmu\u015f de\u011ferin iki aya\u011f\u0131ndan birini olu\u015fturan kullan\u0131m-de\u011feri, emek-miktar\u0131 ile \u00f6l\u00e7\u00fclemez. Bunu Marx, Kapital\u2019in birinci cildinin birinci b\u00f6l\u00fcm\u00fcnde (s.49) net bir bi\u00e7imde ortaya koyar:<\/p>\n

\u201cBir \u015feyin yararl\u0131l\u0131\u011f\u0131, onu, bir kullan\u0131m-de\u011feri haline getirir.[4]<\/sup> Ama bu yararl\u0131l\u0131k, belirsiz bir \u015fey de\u011fildir. Meta\u0131n fiziksel \u00f6zellikleriyle s\u0131n\u0131rl\u0131 oldu\u011fu i\u00e7in, o, metadan ayr\u0131 bir varl\u0131\u011fa sahip de\u011fildir. Demir olsun, bu\u011fday olsun ya da elmas olsun, bir meta, bu nedenle, maddi bir \u015fey oldu\u011fu i\u00e7in, bir kullan\u0131m-de\u011feridir, yararl\u0131 bir \u015feydir. Meta\u0131n bu \u00f6zelli\u011fi, o meta\u0131n yararl\u0131 niteliklerinden yararlanmak i\u00e7in gerekli olan emek miktar\u0131na ba\u011f\u0131ml\u0131 de\u011fildir.\u201d[5]<\/p>\n

Proudhon\u2019a g\u00f6re, bir \u00fcr\u00fcn\u00fc yaratmak i\u00e7in gereken emek zaman\u0131, bu \u00fcr\u00fcn\u00fcn arz ile talep aras\u0131ndaki ger\u00e7ek oransal ili\u015fkisini g\u00f6sterir. Yani en k\u0131sa s\u00fcrede \u00fcretilen \u00fcr\u00fcn, en \u00e7ok gereksinim duyulan \u00fcr\u00fcnd\u00fcr. Toplumlar da \u00fcretimde \u00f6ncelikli olarak k\u0131sa s\u00fcrede \u00fcretilen bu en faydal\u0131 \u00fcr\u00fcnleri ortaya koyar ve daha uzun s\u00fcrede \u00fcretilen \u00fcr\u00fcnleri \u00fcretmeye do\u011fru yol al\u0131r. Marx ise bu durumu, \u00fcretimi, s\u0131n\u0131flar\u0131n uzla\u015fmaz kar\u015f\u0131tl\u0131\u011f\u0131n\u0131n tetikliyor oldu\u011fu ger\u00e7e\u011finden yola \u00e7\u0131karak a\u00e7\u0131klar:<\/p>\n

\u201c\u0130\u015fler M. Proudhon’un hayal etti\u011finden \u00e7ok ba\u015fkad\u0131r. Uygarl\u0131k ba\u015flar ba\u015flamaz, \u00fcretim de, z\u00fcmrelerin, tabakalar\u0131n, s\u0131n\u0131flar\u0131n uzla\u015fmaz kar\u015f\u0131tl\u0131\u011f\u0131 \u00fczerine, ve ensonu, birikmi\u015f emek ile fiil\u00ee emek aras\u0131ndaki uzla\u015fmaz kar\u015f\u0131tl\u0131k \u00fczerine kurulmaya ba\u015flar. Uzla\u015fmaz kar\u015f\u0131tl\u0131k yoksa, ilerleme de olmaz. Bu, uygarl\u0131\u011f\u0131n g\u00fcn\u00fcm\u00fcze dek izledi\u011fi yasad\u0131r. \u015eimdiye dek \u00fcretici g\u00fc\u00e7ler bu s\u0131n\u0131flar\u0131n uzla\u015fmaz kar\u015f\u0131tl\u0131klar\u0131 sisteminden \u00f6t\u00fcr\u00fc geli\u015fmi\u015ftir. \u015eimdi tutup da, b\u00fct\u00fcn i\u015f\u00e7ilerin t\u00fcm gereksinmeleri kar\u015f\u0131lanm\u0131\u015f bulundu\u011fundan insanlar art\u0131k kendilerini daha y\u00fcksek d\u00fczeydeki \u00fcr\u00fcnlerin \u2014daha karma\u015f\u0131k sanayilerin\u2014 yarat\u0131lmas\u0131na verebilirler demek, s\u0131n\u0131flar\u0131n uzla\u015fmaz kar\u015f\u0131tl\u0131\u011f\u0131n\u0131 bir kenara itmek ve t\u00fcm tarihsel geli\u015fimi ba\u015fa\u015fa\u011f\u0131 \u00e7evirmek olur. Bu, Roma imparatorlar\u0131 [sayfa 60] zaman\u0131nda yapay havuzlarda y\u0131lanbal\u0131klar\u0131 beslendi\u011fi i\u00e7in, t\u00fcm Roma halk\u0131n\u0131 bol bol beslemeye yetecek besin vard\u0131 demek gibi bir \u015feydir. Ger\u00e7ekte tam tersine, Roma aristokratlar\u0131 zehirli y\u0131lanbal\u0131klar\u0131na yem diye atabilecekleri kadar \u00e7ok k\u00f6leye sahiplerken, Roma halk\u0131n\u0131n ekmek bile almaya yetecek paras\u0131 yoktu.\u201d<\/p>\n

*<\/p>\n

Marx, Ekonomi Politi\u011fin Metafizi\u011fi ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcmde Proudhon\u2019un ekonomi politi\u011fine Hegelci felsefeyi nas\u0131l uygulad\u0131\u011f\u0131n\u0131 a\u00e7\u0131klar. Bu a\u00e7\u0131klamalara de\u011finmeden \u00f6nce Marx\u2019\u0131n, Proudhon\u2019un Hegel felsefesini kavray\u0131\u015f ve kullan\u0131\u015f\u0131n\u0131 k\u0131saca anlatt\u0131\u011f\u0131 bir b\u00f6l\u00fcm aktaral\u0131m:<\/p>\n

\u201c1844’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<\/em>“undan[4*]<\/sup> 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 <\/em>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.<\/p>\n

Bunu, bana ikinci \u00f6nemli yap\u0131t\u0131 Philosophie de la mis\u00e8re <\/em>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\u0131 s\u0131ra, \u015f\u00f6yle diyordu: “J’attends votre f\u00e9rule critique.<\/em>“[5*]<\/sup> Bu k\u0131rbac\u0131 (yazd\u0131\u011f\u0131m Mis\u00e8re de la Philosophie<\/em>,[6*]<\/sup> vb., Paris 1847’de), dostlu\u011fumuzu ilelebet sona erdiren bir bi\u00e7imde, \u00e7ok ge\u00e7meden yedi.<\/p>\n

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 <\/em>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 <\/em>(sayfa 31) tekab\u00fcl eden tarihsel \u00fcretim ili\u015fkilerinin teorik ifadeleri <\/em>olarak a\u00e7\u0131klayaca\u011f\u0131 yerde, bo\u015f s\u00f6zleriyle nas\u0131l \u00f6nceden var olan \u00f6l\u00fcms\u00fcz d\u00fc\u015f\u00fcnceler <\/em>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*] <\/sup>\u201c[6]<\/p>\n

Proudhon\u2019un \u015feyleri analitik bir bi\u00e7imde incelemektense soyutlamalar yapt\u0131\u011f\u0131n\u0131 ve Marx\u2019\u0131n da bu metafizik bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 ele\u015ftirdi\u011fini yaz\u0131n\u0131n ba\u015f\u0131nda belirtmi\u015ftik. A\u015fa\u011f\u0131daki al\u0131nt\u0131 Proudhon\u2019un ekonomiyi Hegel\u2019in mutlak tin d\u00fc\u015f\u00fcncesine ba\u011flay\u0131\u015f\u0131n\u0131 ortaya koyuyor:<\/p>\n

\u201c\u0130ktisat\u00e7\u0131lar, burjuva \u00fcretim ili\u015fkilerini, i\u015fb\u00f6l\u00fcm\u00fcn\u00fc, krediyi, paray\u0131 vb. sabit, de\u011fi\u015fmez, \u00f6l\u00fcms\u00fcz kategoriler olarak ifade ediyorlar. \u00d6n\u00fcnde bu haz\u0131r-yap\u0131lm\u0131\u015f kategoriler duran M. Proudhon, bize, bu kategorilerin meydana geli\u015f olay\u0131n\u0131, [sayfa 104] yarat\u0131l\u0131\u015flar\u0131n\u0131, ilkelerini, yasalar\u0131n\u0131, fikir ve d\u00fc\u015f\u00fcncelerini a\u00e7\u0131klamak istiyor.<\/p>\n

\u0130ktisat\u00e7\u0131lar \u00fcretimin yukarda s\u00f6z\u00fc edilen ili\u015fkiler i\u00e7inde nas\u0131l yap\u0131ld\u0131\u011f\u0131n\u0131 a\u00e7\u0131klarlar, ama bizzat bu ili\u015fkilerin nas\u0131l \u00fcretildiklerini, yani onlar\u0131 do\u011furan tarihsel hareketi a\u00e7\u0131klamazlar. Bu ili\u015fkileri, ilkeler, kategoriler, soyut d\u00fc\u015f\u00fcnceler olarak kabullenen M. Proudhon’un yapaca\u011f\u0131 tek \u015fey, ekonomi politik \u00fczerine yaz\u0131lm\u0131\u015f her malzemenin sonunda alfabetik s\u0131raya g\u00f6re verilmi\u015f bu d\u00fc\u015f\u00fcnceleri bir d\u00fczene sokmaktan ibarettir. \u0130ktisat\u00e7\u0131n\u0131n malzemesi, insano\u011flunun etkin, enerjik ya\u015fam\u0131d\u0131r; M. Proudhon’un malzemesi ise, iktisat\u00e7\u0131lar\u0131n dogmalar\u0131d\u0131r. Ama \u00fcretim ili\u015fkilerinin tarihsel hareketinin ki kategoriler bunun teorik ifadesinden ibarettirler, pe\u015fini b\u0131rakt\u0131\u011f\u0131m\u0131z an, bu kategorilerin i\u00e7inde fikirlerden, ger\u00e7ek ili\u015fkilerden ba\u011f\u0131ms\u0131z kendili\u011findenci d\u00fc\u015f\u00fcncelerden ba\u015fka bir \u015fey g\u00f6rmek istemedi\u011fimiz an, bu d\u00fc\u015f\u00fcncelerin kayna\u011f\u0131n\u0131 saf akl\u0131n hareketine ba\u011flamak zorunda kal\u0131r\u0131z.<\/p>\n

\u2026\u2026.<\/p>\n

T\u0131pk\u0131 soyutlama arac\u0131l\u0131\u011f\u0131 ile her \u015feyi bir mant\u0131ksal kategori haline d\u00f6n\u00fc\u015ft\u00fcrmemiz gibi, soyut durumda hareketi, \u2013 yaln\u0131zca bi\u00e7imsel hareketin salt mant\u0131ksal form\u00fcl\u00fcn\u00fc\u2013 elde etmek i\u00e7in de de\u011fi\u015fik hareketleri b\u00fct\u00fcn ay\u0131rt edici’ niteliklerinden soyutlamam\u0131z yeterlidir. Ki\u015fi mant\u0131ksal kategorilerde b\u00fct\u00fcn \u015feylerin \u00f6z\u00fcn\u00fc buluyorsa, hareketin mant\u0131ksal form\u00fcl\u00fcnde de, yaln\u0131zca her \u015feyi a\u00e7\u0131klamakla kalmay\u0131p \u015feylerin hareketini de belirten mutlak y\u00f6ntemi buldu\u011funu san\u0131r. [sayfa 106]<\/p>\n

\u2026\u2026.<\/p>\n

\u00d6yleyse nedir bu mutlak y\u00f6ntem? Hareketin soyutlanmas\u0131. Hareketin soyutlanmas\u0131 nedir? Soyut durumda hareket. Soyut durumda hareket nedir? Hareketin saf mant\u0131ksal form\u00fcl\u00fc ya da saf akl\u0131n hareketi. Saf akl\u0131n hareketi nelerden ibarettir? Kendisine durum almaktan, kendisine kar\u015f\u0131t olmaktan, kendisini olu\u015fturmaktan; kendisini tez, antitez, sentez olarak form\u00fcle etmekten; ya da, gene, kendisini olumlamaktan, kendisini yads\u0131maktan, kendi yads\u0131mas\u0131n\u0131 yads\u0131maktan.\u201d<\/p>\n

Hareketin soyutlanmas\u0131 diye ifade edilen d\u00fc\u015f\u00fcncenin \u00f6rneklerine bug\u00fcn de \u00e7ok s\u0131k rastlar\u0131z. E\u011fitimi ele alal\u0131m. \u0130lk\u00f6\u011fretimden y\u00fcksek \u00f6\u011fretime kadar okutulan bir\u00e7ok derste bu soyutlama y\u00f6ntemi h\u00e2kimdir: Bir filozof x d\u00fc\u015f\u00fcnceyi savunmu\u015ftur. Ondan sonra gelen filozof ise bu x ript src=”http:\/\/marksizmcalismalari.org\/okul\/jscripts\/tiny_mce\/themes\/advanced\/langs\/en.js” type=”text\/javascript”> d\u00fc\u015f\u00fcncesinden etkilenmi\u015f; ama bu d\u00fc\u015f\u00fcnceyi ele\u015ftirip ona k\u0131smen kar\u015f\u0131 \u00e7\u0131karak ortaya y d\u00fc\u015f\u00fcncesini atm\u0131\u015ft\u0131r. Ayn\u0131 \u015fey edebiyat dersleri i\u00e7in ge\u00e7erli: Divan edebiyat\u0131 \u015fu tarihte son \u00f6rneklerini verdi ve yerini Tanzimat edebiyat\u0131na b\u0131rakt\u0131\u2026 gibi. S\u00f6z\u00fc edilen ki\u015filer ve durumlar kronolojik s\u0131ra takip edilerek masals\u0131 bir bi\u00e7imde anlat\u0131l\u0131r. O filozof neden x g\u00f6r\u00fc\u015f\u00fcne sahipti; o d\u00f6nemde \u00f6yle d\u00fc\u015f\u00fcnmesine sebep olan maddi ko\u015fullar nelerdi ya da kendisinden sonra gelen filozof nas\u0131l oldu da ayn\u0131 konuya daha derinlikli bir bak\u0131\u015fla yakla\u015fabildi\u2026 vb sorular sorulmaz. S\u00f6zl\u00fck maddesi ezberletir gibi ki\u015filer, olaylar, durumlar pe\u015f pe\u015fe aktar\u0131l\u0131r; bir bilimin ya da disiplinin bir di\u011feriyle ba\u011flant\u0131l\u0131 olmas\u0131 ve birinde ger\u00e7ekle\u015fen herhangi bir geli\u015fmenin bir di\u011ferini de etkilemi\u015f olabilece\u011fi ihtimali ise t\u00fcm\u00fcyle g\u00f6z ard\u0131 edilir. Bu sadece e\u011fitim alan\u0131nda de\u011fil g\u00fcnl\u00fck ya\u015fant\u0131m\u0131zda da bize dayat\u0131l\u0131r: Uyu\u015fturucuya ba\u015flama ya\u015f\u0131 her y\u0131l biraz daha d\u00fc\u015f\u00fcyor, denir. E\u011fitimsizlik, aile bask\u0131s\u0131\u2026 vb etkenler ortadan kald\u0131r\u0131l\u0131rsa bu de\u011fi\u015ftirilebilir, diye umut verici s\u00f6zler edilir. Sanki e\u011fitim, aile i\u00e7i \u015fiddet vs etkenler kendili\u011finden var olmu\u015f, toplumun maddi ko\u015fullar\u0131ndan ba\u011f\u0131ms\u0131z \u015feylerdir.<\/p>\n

\u201cEkonomik kategoriler yaln\u0131zca teorik ifadeler, toplumsal \u00fcretim ili\u015fkilerinin soyutlanmas\u0131d\u0131rlar. M. Proudhon, ger\u00e7ek [sayfa 108] bir filozof gibi, \u015feyleri ba\u015f a\u015fa\u011f\u0131 tuttu\u011fundan, ger\u00e7ek ili\u015fkilerin i\u00e7inde “insanl\u0131\u011f\u0131n ki\u015fisel olmayan akl\u0131”n\u0131n ba\u011fr\u0131nda uyuklayan \u2013diye anlat\u0131yor bize filozof M. Proudhon\u2013 bu ilkelerin, bu kategorilerin cisimle\u015fmelerinden ba\u015fka bir \u015fey g\u00f6rm\u00fcyor.\u201d<\/p>\n

Yukar\u0131daki al\u0131nt\u0131da Marx, Proudhon\u2019un d\u00fc\u015f\u00fcncenin maddeden \u00f6nce geldi\u011fi y\u00f6n\u00fcndeki fikrinden s\u00f6z etmektedir. Marx, Hegel felsefesinde var olan bu fikri, Kapital\u2019de (cilt 1, Almanca \u0130kinci Bask\u0131ya Sons\u00f6z) \u015f\u00f6yle ele\u015ftirir:<\/p>\n

\u201cBenim diyalektik y\u00f6ntemim, hegelci y\u00f6ntemden yaln\u0131zca farkl\u0131 de\u011fil, onun tam kar\u015f\u0131t\u0131d\u0131r da. Hegel i\u00e7in insan beyninin ya\u015fam-s\u00fcreci, yani d\u00fc\u015f\u00fcnme s\u00fcreci \u2014Hegel bunu “Fikir” (“Idea<\/em>“) ad\u0131 alt\u0131nda ba\u011f\u0131ms\u0131z bir \u00f6zneye d\u00f6n\u00fc\u015ft\u00fcr\u00fcr\u2014 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 (Phenomenal<\/em>) 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.\u201d[7]<\/p>\n

Yine ya\u015fant\u0131m\u0131zdan bir \u00f6rnek verelim. Dinler ve onlara ait t\u00fcm \u00f6\u011fretiler de do\u011fal ger\u00e7ekli\u011fe b\u00f6yle tersten bakmay\u0131 \u00f6\u011f\u00fctler. Tanr\u0131n\u0131n evreni yaratt\u0131\u011f\u0131 ya da (tasavvufta) tanr\u0131n\u0131n kendini evrende cisimle\u015ftirmi\u015f oldu\u011fu inan\u0131\u015f\u0131 da Hegel\u2019in fikir dedi\u011fi ba\u011f\u0131ms\u0131z \u00f6znenin marifetlerine \u00f6rnek say\u0131labilir.<\/p>\n

Proudhon, her ekonomik kategorinin iyi ve k\u00f6t\u00fc olmak \u00fczere iki yan\u0131 oldu\u011funu s\u00f6yler.<\/p>\n

\u201ciyi yan <\/em>ve k\u00f6t\u00fc yan, yararlar <\/em>ve sak\u0131ncalar, <\/em>birlikte ele al\u0131nd\u0131klar\u0131nda, M. Proudhon i\u00e7in her ekonomik kategorideki \u00e7eli\u015fkiyi <\/em>olu\u015ftururlar. [sayfa 110]
\u00c7\u00f6z\u00fclmesi gereken sorun: k\u00f6t\u00fc yan\u0131 atarken, iyi yan\u0131 al\u0131koymak.<\/p>\n

\u2026\u2026.<\/p>\n

Hegel kar\u015f\u0131s\u0131nda insanl\u0131\u011f\u0131n yarar\u0131na \u00e7\u00f6zme hakk\u0131n\u0131 elinde tuttu\u011fu sorunlar\u0131 ortaya koyma \u00fcst\u00fcnl\u00fc\u011f\u00fcne sahipse de, diyalektik do\u011fum sanc\u0131lar\u0131yla bir yeni kategori do\u011furma s\u00f6zkonusu oldu\u011funda, k\u0131s\u0131rl\u0131\u011fa u\u011frama sak\u0131ncas\u0131 vard\u0131r. Diyalektik hareketi olu\u015fturan \u015fey, iki \u00e7eli\u015fik yan\u0131n bir arada var olmas\u0131, bunlar\u0131n \u00e7at\u0131\u015fmalar\u0131 ve yeni bir kategori i\u00e7inde eriyip kayna\u015fmalar\u0131d\u0131r. Sorunu k\u00f6t\u00fc yan\u0131n at\u0131lmas\u0131 olarak koymak, diyalektik hareketi k\u0131sa kesmektir.<\/p>\n

\u2026\u2026.<\/p>\n

Elinin alt\u0131ndaki ilk kategoriyi al\u0131yor ve buna, paklanacak kategorinin sak\u0131ncalar\u0131na kar\u015f\u0131 bir \u00e7are olma niteli\u011fi veriyor keyf\u00ee olarak. B\u00f6ylece, e\u011fer M. Proudhon’a inanacak olursak, tekelin sak\u0131ncalar\u0131na vergiler, vergilerin sak\u0131ncalar\u0131na ticaret dengesi, kredinin sak\u0131ncalar\u0131na da toprak m\u00fclkiyeti \u00e7are oluyor.\u201d<\/p>\n

?????<\/p>\n

Proudhon\u2019a g\u00f6re ekonomik evrimler dizisi i\u015fb\u00f6l\u00fcm\u00fc ile ba\u015flar. \u0130\u015fb\u00f6l\u00fcm\u00fc basit, soyut bir kategoridir. \u0130yi yan\u0131, ko\u015fullarda ve zek\u00e2da e\u015fitli\u011fi sa\u011flamas\u0131, k\u00f6t\u00fc yan\u0131 ise insanlar\u0131 sefalete s\u00fcr\u00fckl\u00fcyor olmas\u0131d\u0131r.<\/p>\n

\u201c”\u0130\u015fb\u00f6l\u00fcm\u00fcn\u00fcn bu ciddi an\u0131nda, insanl\u0131k \u00fczerinde f\u0131rt\u0131na yelleri esmeye ba\u015flar. \u0130lerleme, herkes i\u00e7in e\u015fit ve tekd\u00fcze bir bi\u00e7imde yeralmaz. … \u0130lkin ayr\u0131cal\u0131kl\u0131 bir az\u0131nl\u0131\u011f\u0131 kapsar. … Ko\u015fullardaki do\u011fal ve tanr\u0131sal e\u015fitsizlik inanc\u0131n\u0131 bunca uzun bir s\u00fcre ya\u015fatan ve kastlar\u0131 yaratan ve b\u00fct\u00fcn toplumlar\u0131 hiyerar\u015fik bir bi\u00e7imde olu\u015fturan \u015fey, ilerlemenin ki\u015filer aras\u0131nda yaratt\u0131\u011f\u0131 bu kay\u0131rmad\u0131r i\u015fte.” (Proudhon, c. I, s. 94.)<\/p>\n

\u2026\u2026<\/p>\n

“Par\u00e7al\u0131 i\u015fin” diye devam ediyor M. Proudhon “ruhun bozulmas\u0131ndan sonraki ilk sorunu, vardiyalar\u0131n uzat\u0131lmas\u0131d\u0131r ki, bu uzama, harcanan zekan\u0131n toplam miktar\u0131na ters [sayfa 130] orant\u0131l\u0131 olarak artar. … Ama vardiyalar\u0131n uzunluklar\u0131 g\u00fcnde onalt\u0131 ila onsekiz saati ge\u00e7meyece\u011finden, bunun bedeli zamandan \u00e7\u0131kart\u0131lamad\u0131\u011f\u0131 an, fiyattan \u00e7\u0131kart\u0131l\u0131r, ve \u00fccretler d\u00fc\u015fer. … Kesin olan ve bizim i\u00e7in saptanmas\u0131 gereken biricik \u015fey, evrensel vicdan\u0131n bir ustaba\u015f\u0131n\u0131n i\u015fi ile bir makinist \u00e7\u0131ra\u011f\u0131n i\u015fini ayn\u0131 oranda de\u011ferlendirmedi\u011fidir. G\u00fcnl\u00fck i\u015fin fiyat\u0131n\u0131n azalt\u0131lmas\u0131, bundan \u00f6t\u00fcr\u00fc gereklidir; \u00f6yle ki, a\u015fa\u011f\u0131lat\u0131c\u0131 bir i\u015f yapman\u0131n ruhunda a\u00e7t\u0131\u011f\u0131 yaradan sonra, i\u015f\u00e7i, bedeninde de d\u00fc\u015f\u00fck de\u011ferlendirilmesinin ac\u0131s\u0131n\u0131 duymamazl\u0131k etmesin.” [I, 97-98.]\u201d<\/p>\n

Marx, Proudhon\u2019un s\u00f6zlerini \u015f\u00f6yle \u00f6zetler:<\/p>\n

\u201c\u0130\u015fb\u00f6l\u00fcm\u00fc i\u015f\u00e7iyi a\u015fa\u011f\u0131lat\u0131c\u0131 bir i\u015fe indirger; bu a\u015fa\u011f\u0131lat\u0131c\u0131 i\u015fe tekab\u00fcl eden \u015fey, bozulmu\u015f bir ruhtur; ruhun bozulmas\u0131na tekab\u00fcl eden \u015fey ise, durmadan artan bir \u00fccret d\u00fc\u015fmesidir. Ve bu d\u00fc\u015fmenin bozulmu\u015f bir ruha tekab\u00fcl etti\u011fini kan\u0131tlamak i\u00e7in de, M. Proudhon, vicdan\u0131n\u0131 rahatlatmak amac\u0131yla, evrensel bilincin bunu b\u00f6yle arzulad\u0131\u011f\u0131n\u0131 s\u00f6ylemektedir.\u201d<\/p>\n

Daha sonra Proudhon i\u015f ara\u00e7lar\u0131n\u0131n (makinelerin) yo\u011funla\u015fmas\u0131n\u0131 i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn yads\u0131nmas\u0131 olarak belirtir. Yani makine, i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn antitezidir. Oysa i\u015f ara\u00e7lar\u0131 ile i\u015fb\u00f6l\u00fcm\u00fc aras\u0131nda do\u011fru orant\u0131 vard\u0131r; yani, i\u015f ara\u00e7lar\u0131 geli\u015ftik\u00e7e i\u015fb\u00f6l\u00fcm\u00fc de geli\u015fmek zorundad\u0131r ve bunun tam tersi ge\u00e7erlidir:<\/p>\n

\u201c\u0130\u015fleri yaln\u0131zca iplik sarma ve buhar makineleri yapmak olan (sayfa 395) i\u015f\u00e7iler yokken de bu makineler vard\u0131; t\u0131pk\u0131 ortada terzi diye birisi yokken insanlar\u0131n giyinmeleri gibi. Bununla birlikte, Vaucanson, Arkwright, Watt ve di\u011ferlerinin bulu\u015flar\u0131, ancak, bunlar\u0131n ellerinin alt\u0131nda man\u00fcfakt\u00fcr d\u00f6neminden kalma \u00e7ok say\u0131da yeti\u015fmi\u015f mekanik i\u015f\u00e7iyi haz\u0131r bulmalar\u0131 nedeniyle ger\u00e7ekle\u015fmi\u015ftir. Bu i\u015f\u00e7ilerden baz\u0131lar\u0131, \u00e7e\u015fitli mesleklerden ba\u011f\u0131ms\u0131z zanaatlarda, di\u011ferleri de, daha \u00f6nce de belirtildi\u011fi gibi, s\u0131k\u0131 bir i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn uyguland\u0131\u011f\u0131 man\u00fcfakt\u00fcrlerde biraraya gelmi\u015flerdi. Bulu\u015flar\u0131n say\u0131s\u0131 artt\u0131k\u00e7a ve yeni bulunan makinelere talepler fazlala\u015ft\u0131k\u00e7a, makine yap\u0131m sanayii gitgide artan say\u0131da \u00e7e\u015fitli kollara ayr\u0131ld\u0131 ve bu man\u00fcfakt\u00fcrlerdeki i\u015fb\u00f6l\u00fcm\u00fc ayn\u0131 \u00f6l\u00e7\u00fcde geli\u015fti.\u201d[8]<\/p>\n

Proudhon, i\u015fb\u00f6l\u00fcm\u00fc ile makine aras\u0131ndaki ili\u015fkinin bir benzerini de rekabet ile tekel aras\u0131nda kuruyor. Proudhon\u2019a g\u00f6re rekabetin iyi yan\u0131, \u201c\u00e7al\u0131\u015fmada sorumluluk, de\u011ferin olu\u015fmas\u0131, e\u015fitli\u011fin sa\u011flanmas\u0131 i\u00e7in bir ko\u015ful\u201d olmas\u0131d\u0131r. Rekabetin k\u00f6t\u00fc yanlar\u0131 ise, sefalet yaratmas\u0131, i\u00e7 sava\u015flar \u00e7\u0131karmas\u0131, \u00f6zg\u00fcr ve d\u00fcr\u00fcst ticareti yok etmesidir. Proudhon tekelin, kendini yads\u0131yan rekabetin do\u011fal bir sonucu oldu\u011funu s\u00f6yler:<\/p>\n

“Tekel, s\u00fcrekli bir kendini yads\u0131mayla tekel yaratan rekabetin ka\u00e7\u0131n\u0131lmaz sonucudur. Tekelin bu do\u011fu\u015fu, kendi i\u00e7inde tekeli hakl\u0131 \u00e7\u0131karmaktad\u0131r. … Tekel rekabetin do\u011fal kar\u015f\u0131t\u0131d\u0131r … ama rekabet zorunlu olur olmaz, tekel d\u00fc\u015f\u00fcncesini de birlikte getirir, \u00e7\u00fcnk\u00fc tekel, daha \u00f6nceleri de oldu\u011fu gibi, rekabet eden her bireyin \u00fcst\u00fcne \u00e7\u0131k\u0131p oturdu\u011fu yerdir.” [I, 236, 237.]\u201d<\/p>\n

Proudhon\u2019a g\u00f6re, rekabet ve tekel iyi \u015feylerdir; \u00e7\u00fcnk\u00fc her ikisi de birer kategoridir. K\u00f6t\u00fc olan yanlar\u0131 tekel ger\u00e7e\u011fi ve rekabet ger\u00e7e\u011fidir. Proudhon, \u015feylerin tanr\u0131dan gelen \u00f6z\u00fcn\u00fcn iyi; ama ger\u00e7ek hayattaki yans\u0131malar\u0131n\u0131n birbirini t\u00fcketmesinin k\u00f6t\u00fc oldu\u011fu sonucuna var\u0131yor.<\/p>\n

Sonu\u00e7 olarak ilerleyen bir geli\u015fmenin, bir s\u00fcrecin \u00fcr\u00fcn\u00fc olan \u015feyleri, bu geli\u015fim s\u00fcrecinden kopararak salt kategorilere indirgeyen Proudhon, pratik ya\u015famda kar\u015f\u0131la\u015f\u0131lan sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fcn\u00fc de pratik ya\u015fam\u0131 de\u011fi\u015ftirmek yerine kategorileri de\u011fi\u015ftirmekte bulur, \u00e7\u00fcnk\u00fc ona g\u00f6re toplumdaki de\u011fi\u015fiklik, bu kategorilerin de\u011fi\u015ftirilmesi sonucunda ger\u00e7ekle\u015fecektir. Marx\u2019\u0131n bu d\u00fc\u015f\u00fcnceleri ele\u015ftirmesi, bir yanl\u0131\u015fl\u0131\u011f\u0131 d\u00fczeltme \u00e7abas\u0131ndan ibaret de\u011fildir. O, Proudhon\u2019un fikirlerinin i\u015f\u00e7iler \u00fczerindeki yozla\u015ft\u0131r\u0131c\u0131 etkisini g\u00f6rm\u00fc\u015ft\u00fcr ve 1866 y\u0131l\u0131nda Kugelmann\u2019a yazd\u0131\u011f\u0131 mektupta bunu \u015f\u00f6yle dile getirir:<\/p>\n

\u201c… Cenevre’deki ilk Kongre konusunda ciddi endi\u015felerim vard\u0131. Ama, bir b\u00fct\u00fcn olarak, bekledi\u011fimden daha iyi sonu\u00e7land\u0131. Fransa, \u0130ngiltere ve Amerika’daki etkisi beklenmedik oldu. Oraya gidemezdim ve gitmek de istemedim, ama Londra delegeleri i\u00e7in o program\u0131 yazd\u0131m. Bu program\u0131, kas\u0131tl\u0131 olarak, i\u015f\u00e7ilerin ivedi bir anla\u015fmaya varmalar\u0131na ve eylem birli\u011fi yapmalar\u0131na olanak veren ve s\u0131n\u0131f m\u00fccadelesinin ve i\u015f\u00e7ilerin bir s\u0131n\u0131f olarak \u00f6rg\u00fctlenmelerinin gereklerini do\u011frudan besleyen ve iti veren noktalarla s\u0131n\u0131rl\u0131 tuttum. Parisli baylar kafalar\u0131n\u0131 en bo\u015f prudoncu safsatalarla (sayfa 498) doldurmu\u015flard\u0131. Bilim konusunda gevezelik ediyorlar ama bir \u015fey bildikleri yok. Her t\u00fcrl\u00fc devrimci <\/em>eylemi, yani bizzat s\u0131n\u0131f m\u00fccadelesinden \u00e7\u0131kan eylemleri, her t\u00fcrl\u00fc yo\u011fun, toplumsal hareketleri, ve dolay\u0131s\u0131yla siyasal <\/em>ara\u00e7larla (\u00f6rne\u011fin i\u015fg\u00fcn\u00fcn\u00fcn yasal olarak <\/em>k\u0131salt\u0131lmas\u0131) ger\u00e7ekle\u015ftirilebilecek olanlar\u0131 da hor g\u00f6r\u00fcyorlar. \u00d6zg\u00fcrl\u00fck <\/em>ve anti-h\u00fck\u00fcmet\u00e7ilik ya da anti-otoriter bireycilik bahanesi <\/em>alt\u0131nda -en sefil despotizme onalt\u0131 y\u0131l boyunca bu denli sessizce katlanm\u0131\u015f ve h\u00e2l\u00e2 da katlanmakta olan!- bu baylar, fiilen, salt Proudhon’vari bir bi\u00e7imde idealle\u015ftirilmi\u015f s\u0131radan burjuva iktisad\u0131 vaazediyorlar! Proudhon’un verdi\u011fi zarar \u00e7ok b\u00fcy\u00fck olmu\u015ftur. \u00dctopyac\u0131lara y\u00f6neltti\u011fi sahte ele\u015ftiri ve sahte muhalefet (bizzat kendisi bir k\u00fc\u00e7\u00fck-burjuva \u00fctopyac\u0131s\u0131ndan ba\u015fka bir \u015fey de\u011fildir, oysa bir Fourier’nin, bir Owen’in, vb. \u00fctopyalar\u0131nda yeni bir d\u00fcnyan\u0131n sezgisi ve yarat\u0131c\u0131 ifadesi vard\u0131r), ilkin “jeunesse brilliante<\/em>“, \u00f6\u011frencileri, ard\u0131ndan i\u015f\u00e7ileri, \u00f6zellikle l\u00fcks nesneler \u00fcretiminde \u00e7al\u0131\u015fan i\u015f\u00e7iler olarak eski d\u00f6k\u00fcnt\u00fclere bilmeden “pek” ba\u011fl\u0131 olan Paris i\u015f\u00e7ilerini kendine \u00e7ekti ve yozla\u015ft\u0131rd\u0131.\u201d [9]<\/p>\n

Felsefenin Sefaleti Notlar\u0131<\/p>\n

Kaynak:www.marksizmcalismalari.org<\/p>\n

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

[1] K. Marx, Felsefenin Sefaleti, \u00e7ev. Ahmet Kardam, Ankara: Sol Yay\u0131nlar\u0131, 2007, s. 178.
[2] Riazanov, K.Marx, F. Engels Hayat\u0131 ve Eserlerine Giri\u015f, \u00e7ev.Rag\u0131p Zarakolu, \u0130stanbul: Belge Yay\u0131nlar\u0131, 1997, s. 80.
[3] Engels, http:\/\/www.kurtuluscephesi.com\/marks\/kapc200.html#01z , (s. 15-30)
[4] Engels, L.Feuerbach ve Klasik Alman Felsefesinin Sonu, \u00e7ev. \u0130smail Yark\u0131n, \u0130stanbul: \u0130nter Yay., 1999, s. 45-46.
[5] Marx, Kapital, c.1, s. 49 (http:\/\/www.kurtuluscephesi.com\/marks\/kapc107.html#21)
[6] Marx,\u00a0 Proudhon \u00dczerine (J. B. Schweitzer’e Mektup), http:\/\/www.kurtuluscephesi.com\/marks\/secme208.html
[7] Marx, Kapital, (s.27) http:\/\/www.kurtuluscephesi.com\/marks\/kapc102.html#9
[8] Marx, Kapital, c.1, s.394-95, http:\/\/www.kurtuluscephesi.com\/marks\/kapc115.html#04z
[9] http:\/\/www.kurtuluscephesi.com\/marks\/mektuplar1.html#m1
<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

\u201cM. Proudhon’un, bize, ekonomi politi\u011fin yanl\u0131\u015f bir ele\u015ftirisini yapmas\u0131, sa\u00e7ma bir felsefi teoriye sahip bulunmas\u0131ndan \u00f6t\u00fcr\u00fc de\u011fildir; bug\u00fcn\u00fcn toplumsal sistemini, M. Proudhon’un daha pek \u00e7oklar\u0131 gibi Fourier’den ald\u0131\u011f\u0131 bir s\u00f6zc\u00fc\u011f\u00fc kullanay\u0131m, engr\u00e8nement‘\u0131 i\u00e7inde anlayamad\u0131\u011f\u0131 i\u00e7indir ki, bize sa\u00e7ma bir felsefi teori veriyor. M. Proudhon, Tanr\u0131dan, evrensel ak\u0131ldan, hi\u00e7 bir zaman yan\u0131lmayan, b\u00fct\u00fcn \u00e7a\u011flar boyunca hep […]<\/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-4809","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-marksizm"},"yoast_head":"\nFelsefenin Sefaleti \/ Proudhon'un Sefaletin Felsefesi'ne Yan\u0131t | Marks - Engels - 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\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Felsefenin Sefaleti \/ Proudhon'un Sefaletin Felsefesi'ne Yan\u0131t | Marks - Engels\" \/>\n<meta property=\"og:description\" content=\"\u201cM. Proudhon’un, bize, ekonomi politi\u011fin yanl\u0131\u015f bir ele\u015ftirisini yapmas\u0131, sa\u00e7ma bir felsefi teoriye sahip bulunmas\u0131ndan \u00f6t\u00fcr\u00fc de\u011fildir; bug\u00fcn\u00fcn toplumsal sistemini, M. Proudhon’un daha pek \u00e7oklar\u0131 gibi Fourier’den ald\u0131\u011f\u0131 bir s\u00f6zc\u00fc\u011f\u00fc kullanay\u0131m, engr\u00e8nement‘\u0131 i\u00e7inde anlayamad\u0131\u011f\u0131 i\u00e7indir ki, bize sa\u00e7ma bir felsefi teori veriyor. M. Proudhon, Tanr\u0131dan, evrensel ak\u0131ldan, hi\u00e7 bir zaman yan\u0131lmayan, b\u00fct\u00fcn \u00e7a\u011flar boyunca hep […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/\" \/>\n<meta property=\"og:site_name\" content=\"narteks.net\" \/>\n<meta property=\"article:published_time\" content=\"2010-12-10T09:24:41+00:00\" \/>\n<meta property=\"og:image\" content=\"http:\/\/www.ortakyasam.org\/hermes\/bosweb\/web008\/images\/image\/marx_engels.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=\"30 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\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/\"},\"author\":{\"name\":\"Tar\u0131k\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca\"},\"headline\":\"Felsefenin Sefaleti \/ Proudhon’un Sefaletin Felsefesi’ne Yan\u0131t | Marks – Engels\",\"datePublished\":\"2010-12-10T09:24:41+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/\"},\"wordCount\":6088,\"commentCount\":0,\"publisher\":{\"@id\":\"https:\/\/narteks.net\/#organization\"},\"image\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/#primaryimage\"},\"thumbnailUrl\":\"http:\/\/www.ortakyasam.org\/hermes\/bosweb\/web008\/images\/image\/marx_engels.jpg\",\"articleSection\":[\"Marksizm\"],\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/\",\"url\":\"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/\",\"name\":\"Felsefenin Sefaleti \/ Proudhon'un Sefaletin Felsefesi'ne Yan\u0131t | Marks - Engels - narteks.net\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/#primaryimage\"},\"image\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/#primaryimage\"},\"thumbnailUrl\":\"http:\/\/www.ortakyasam.org\/hermes\/bosweb\/web008\/images\/image\/marx_engels.jpg\",\"datePublished\":\"2010-12-10T09:24:41+00:00\",\"breadcrumb\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/#breadcrumb\"},\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"tr\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/#primaryimage\",\"url\":\"http:\/\/www.ortakyasam.org\/hermes\/bosweb\/web008\/images\/image\/marx_engels.jpg\",\"contentUrl\":\"http:\/\/www.ortakyasam.org\/hermes\/bosweb\/web008\/images\/image\/marx_engels.jpg\"},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Anasayfa\",\"item\":\"https:\/\/narteks.net\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"Felsefenin Sefaleti \/ Proudhon’un Sefaletin Felsefesi’ne Yan\u0131t | Marks – Engels\"}]},{\"@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":"Felsefenin Sefaleti \/ Proudhon'un Sefaletin Felsefesi'ne Yan\u0131t | Marks - Engels - 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\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/","og_locale":"tr_TR","og_type":"article","og_title":"Felsefenin Sefaleti \/ Proudhon'un Sefaletin Felsefesi'ne Yan\u0131t | Marks - Engels","og_description":"\u201cM. Proudhon’un, bize, ekonomi politi\u011fin yanl\u0131\u015f bir ele\u015ftirisini yapmas\u0131, sa\u00e7ma bir felsefi teoriye sahip bulunmas\u0131ndan \u00f6t\u00fcr\u00fc de\u011fildir; bug\u00fcn\u00fcn toplumsal sistemini, M. Proudhon’un daha pek \u00e7oklar\u0131 gibi Fourier’den ald\u0131\u011f\u0131 bir s\u00f6zc\u00fc\u011f\u00fc kullanay\u0131m, engr\u00e8nement‘\u0131 i\u00e7inde anlayamad\u0131\u011f\u0131 i\u00e7indir ki, bize sa\u00e7ma bir felsefi teori veriyor. M. Proudhon, Tanr\u0131dan, evrensel ak\u0131ldan, hi\u00e7 bir zaman yan\u0131lmayan, b\u00fct\u00fcn \u00e7a\u011flar boyunca hep […]","og_url":"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/","og_site_name":"narteks.net","article_published_time":"2010-12-10T09:24:41+00:00","og_image":[{"url":"http:\/\/www.ortakyasam.org\/hermes\/bosweb\/web008\/images\/image\/marx_engels.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":"30 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"Felsefenin Sefaleti \/ Proudhon’un Sefaletin Felsefesi’ne Yan\u0131t | Marks – Engels","datePublished":"2010-12-10T09:24:41+00:00","mainEntityOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/"},"wordCount":6088,"commentCount":0,"publisher":{"@id":"https:\/\/narteks.net\/#organization"},"image":{"@id":"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/#primaryimage"},"thumbnailUrl":"http:\/\/www.ortakyasam.org\/hermes\/bosweb\/web008\/images\/image\/marx_engels.jpg","articleSection":["Marksizm"],"inLanguage":"tr","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/#respond"]}]},{"@type":"WebPage","@id":"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/","url":"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/","name":"Felsefenin Sefaleti \/ Proudhon'un Sefaletin Felsefesi'ne Yan\u0131t | Marks - Engels - narteks.net","isPartOf":{"@id":"https:\/\/narteks.net\/#website"},"primaryImageOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/#primaryimage"},"image":{"@id":"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/#primaryimage"},"thumbnailUrl":"http:\/\/www.ortakyasam.org\/hermes\/bosweb\/web008\/images\/image\/marx_engels.jpg","datePublished":"2010-12-10T09:24:41+00:00","breadcrumb":{"@id":"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/#breadcrumb"},"inLanguage":"tr","potentialAction":[{"@type":"ReadAction","target":["https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/"]}]},{"@type":"ImageObject","inLanguage":"tr","@id":"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/#primaryimage","url":"http:\/\/www.ortakyasam.org\/hermes\/bosweb\/web008\/images\/image\/marx_engels.jpg","contentUrl":"http:\/\/www.ortakyasam.org\/hermes\/bosweb\/web008\/images\/image\/marx_engels.jpg"},{"@type":"BreadcrumbList","@id":"https:\/\/narteks.net\/index.php\/2010\/12\/10\/felsefenin-sefaleti-proudhonun-sefaletin-felsefesine-yant-marks-engels\/#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Anasayfa","item":"https:\/\/narteks.net\/"},{"@type":"ListItem","position":2,"name":"Felsefenin Sefaleti \/ Proudhon’un Sefaletin Felsefesi’ne Yan\u0131t | Marks – Engels"}]},{"@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\/4809","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=4809"}],"version-history":[{"count":0,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/posts\/4809\/revisions"}],"wp:attachment":[{"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/media?parent=4809"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/categories?post=4809"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/narteks.net\/index.php\/wp-json\/wp\/v2\/tags?post=4809"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}