{"id":4838,"date":"2011-01-08T11:10:52","date_gmt":"2011-01-08T08:10:52","guid":{"rendered":"http:\/\/localhost\/wordpress\/2011\/01\/08\/tembellik-hakki-1-paul-lafargue\/"},"modified":"2011-01-08T11:10:52","modified_gmt":"2011-01-08T08:10:52","slug":"tembellik-hakki-1-paul-lafargue","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2011\/01\/08\/tembellik-hakki-1-paul-lafargue\/","title":{"rendered":"Tembellik Hakk\u0131 (1) | Paul Lafargue"},"content":{"rendered":"

Tembellik Hakk\u0131, kapitalist d\u00fczenin k\u0131yas\u0131ya ele\u015ftirisi, devrimci yaz\u0131n\u0131n ba\u015fyap\u0131t\u0131, sosyalizmin klasi\u011fi niteli\u011fiyle, Kom\u00fcnist Manifesto’dan sonra, t\u00fcm Avrupa dillerine en \u00e7ok \u00e7evrilmi\u015f olma onurunu ta\u015f\u0131yor. Kimilerine g\u00f6re, bu yap\u0131t, yaln\u0131zca sosyalizmin de\u011fil, Frans\u0131z yaz\u0131n\u0131n\u0131n da klasi\u011fidir. 1880’de Egalit\u00e9 dergisinde b\u00f6l\u00fcm b\u00f6l\u00fcm yay\u0131nmlanan, sonra da 1883’te kitapla\u015fan bu “sald\u0131r\u0131 yap\u0131t\u0131”, 1905-1907 aras\u0131nda, \u00c7arl\u0131k Rusyas\u0131’nda 17 bask\u0131 yapm\u0131\u015f ve Lenin’e bak\u0131l\u0131rsa, 1917 Ekim Devrimi’nin kotar\u0131lmas\u0131nda b\u00fcy\u00fck etkisi olmu\u015ftur. Yap\u0131t\u0131 ele almadan \u00f6nce, Fransa’da sosyalist d\u00fc\u015f\u00fcnce ve eylemin \u00f6nderlerinden biri olan, \u00f6zellikle de Marx’\u0131n damad\u0131 olarak tan\u0131nan yazar\u0131n ya\u015fam\u0131 ve kimli\u011fi \u00fczerinde dural\u0131m. <\/p>\n

Frans\u0131z sosyalizm tarihinde, Marksizmi \u00fclkeye ilk getiren d\u00fc\u015f\u00fcn\u00fcr ve eylem adam\u0131 Paul Lafargue, 1842’de K\u00fcba’n\u0131n Santiago kentinde d\u00fcnyaya gelmi\u015ftir. Soyu sopu, uluslararas\u0131 bir nitelik ta\u015f\u0131maktad\u0131r. Dedesi Bordeauxlu Frans\u0131z, babaannesi zenci-beyaz melezi, annesinin babas\u0131 Frans\u0131z Yahudisi, anneannesi de Karaibli bir k\u0131z\u0131lderiliydi.<\/p>\n

Paul Lafargue, dokuz ya\u015f\u0131ndayken ailesiyle birlikte Fransa’ya g\u00f6\u00e7er. Buna, g\u00f6\u00e7ten \u00e7ok, dede yurduna kavu\u015fma demek gerekiyor.<\/p>\n

Lafargue, Bordeaux ve Toulouse’da orta\u00f6\u011frenimini yapt\u0131ktan sonra, Paris’te T\u0131p Akademisi’ne yaz\u0131l\u0131r ve ayn\u0131 s\u0131ralarda kralc\u0131 h\u00fck\u00fcmete kar\u015f\u0131 yo\u011funla\u015fan gen\u00e7lik eylemlerine kat\u0131l\u0131r.<\/p>\n

O g\u00fcnlerin -ve t\u00fcm g\u00fcnlerin- Paul Lafargue’\u0131 cumhuriyet\u00e7i, sosyalist, materyalist ve ateisttir. Fransa’da sosyalist d\u00fc\u015f\u00fcncenin halk aras\u0131nda yay\u0131lmas\u0131 i\u00e7in varg\u00fcc\u00fcyle \u00e7al\u0131\u015fm\u0131\u015f, eylemlerini daha \u00e7ok \u0130\u015f\u00e7i Partisi saf\u0131nda yo\u011funla\u015ft\u0131rm\u0131\u015ft\u0131r.<\/p>\n

Paul Lafargue, Marx’la tan\u0131\u015fmadan \u00f6nce Proudhoncudur. Ahlak\u0131 ve ekonomi bilimini her t\u00fcrl\u00fc Tanr\u0131sal \u00f6\u011feden ar\u0131nd\u0131rma giri\u015fiminin temsilcisi Proudhoncu.<\/p>\n

Lafargue, gen\u00e7lik eylemlerine kat\u0131ld\u0131\u011f\u0131 bu d\u00f6nemde, k\u00fclt\u00fcr\u00fcn\u00fc art\u0131rma yolunda yo\u011fun bir okuma tutkusuna kapt\u0131r\u0131r kendini. Kant’tan ba\u015flayarak okudu\u011fu ve etkilendi\u011fi d\u00fc\u015f\u00fcn\u00fcrler aras\u0131nda Hegel, Feuerbach, Littr\u00e9, Taine, Claude Bernard, Fourier, Saint Simon, Darwin, Auguste Comte ve \u00f6zellikle Proudhon’u sayabiliriz.<\/p>\n

\u00d6nceleri ba\u011fland\u0131\u011f\u0131 cumhuriyet\u00e7i ve demokratlardan kopup, “gen\u00e7lik d\u00fc\u015flerinden ‘vazge\u00e7erek’, h\u00fck\u00fcmetin de\u011fil, toplumun de\u011fi\u015fmesini isteyen” i\u015f\u00e7ilere kat\u0131l\u0131r. Art\u0131k yolunu bulmu\u015f, sosyalizmi se\u00e7mi\u015ftir, daha \u00e7ok Proudhoncu olarak.<\/p>\n

Gen\u00e7lik deviniminin militan\u0131 Lafargue, kongrelerdeki tart\u0131\u015fmalarda sesini y\u00fckselterek dinle bilimin uzla\u015famayaca\u011f\u0131n\u0131 ileri s\u00fcr\u00fcyor: “Bilim Tanr\u0131y\u0131 yok saym\u0131yor, daha iyisini yap\u0131yor, onu gereksiz k\u0131l\u0131yor.” D\u00fc\u015f\u00fcncesini, bir yaz\u0131s\u0131nda “ilerlemenin tek yolu, Tanr\u0131’ya sava\u015f a\u00e7makt\u0131r” diyerek \u00f6zetliyor.<\/p>\n

Lafargue, bir ara Blanquicilere yana\u015f\u0131yor, sonra da Enternasyonal’e \u00fcye oluyor. 1865’te, Londra’da Genel Konsey’e, Frans\u0131z i\u015f\u00e7i devinimi \u00fczerine bir rapor sunuyor ve bu olay dolay\u0131s\u0131yla da Marx’la tan\u0131\u015f\u0131yor. Marx, Lafargue’\u0131n co\u015fkusuna, politik g\u00fcc\u00fcne hayran oluyor. Engels’e yazd\u0131\u011f\u0131 bir mektupta, ondan “yak\u0131\u015f\u0131kl\u0131, zeki, enerjik ve sportif” olarak s\u00f6z ediyor. Hem, \u00f6yle olmasa, en sevdi\u011fi k\u0131z\u0131n\u0131, Laura’y\u0131 ona verir miydi?<\/p>\n

Paris’te h\u00fck\u00fcmete kar\u015f\u0131 direni\u015fe ge\u00e7en gen\u00e7leri k\u0131\u015fk\u0131rtt\u0131\u011f\u0131 gerek\u00e7esiyle akademiden uzakla\u015ft\u0131r\u0131lan Lafargue, t\u0131p \u00f6\u011frenimini Londra’da s\u00fcrd\u00fcr\u00fcyor. Laura’ya olan tutkusu, iki y\u0131ll\u0131k bir bekleyi\u015ften sonra, evlili\u011fe d\u00f6n\u00fc\u015f\u00fcyor. Marx, k\u0131z\u0131yla evlenecek bu gencin ya\u015fam\u0131yla yak\u0131ndan ilgilenmektedir. Engels’e yazd\u0131\u011f\u0131 bir mektupta, kayg\u0131lar\u0131n\u0131 \u015f\u00f6yle dile getiriyor: “Anlad\u0131\u011f\u0131ma g\u00f6re… Lafargue evlenmeden \u00f6nce doktoras\u0131n\u0131 Londra ve Paris’te yapacak. Buraya kadar bir sorun yok. Ancak, d\u00fcn melezimize (Lafargue’\u0131 b\u00f6yle tan\u0131ml\u0131yor) yine s\u00f6yledim, e\u011fer \u0130ngilizlerin o so\u011fukkanl\u0131l\u0131\u011f\u0131n\u0131 benimsemezse, Laura ona k\u0131sa zamanda g\u00fcle g\u00fcle der. Bunu kafas\u0131na koymak zorunda. Yoksa yapacak hi\u00e7bir \u015fey yok.”<\/p>\n

Sonunda Lafargue Londra’da \u00f6\u011frenimini tamaml\u0131yor ve Laura ile evleniyor. Y\u0131l 1867. Kar\u0131 koca Paris’e yerle\u015fiyorlar. 1868’de bir o\u011fullar\u0131, iki y\u0131l sonra bir k\u0131zlar\u0131, bundan bir y\u0131l sonra da bir o\u011fullar\u0131 d\u00fcnyaya geliyor. Ne var ki, hi\u00e7biri ya\u015fayam\u0131yor. Ve Lafargue t\u0131ptan so\u011fuyor, kendini t\u00fcm\u00fcyle sosyalist d\u00fc\u015f\u00fcnce ve eyleme ad\u0131yor. Laura ile omuz omuza.<\/p>\n

1870’te Frans\u0131z-Alman sava\u015f\u0131 patlak verince, Paris’ten ayr\u0131l\u0131p Bordeaux’ya ta\u015f\u0131n\u0131yorlar. Alt\u0131 ay s\u00fcren sava\u015f\u0131 Fransa yitirmi\u015f, imparatorluk y\u0131k\u0131lm\u0131\u015f, yerini III. Cumhuriyet ad\u0131yla kentsoylu bir y\u00f6netim alm\u0131\u015ft\u0131r. Lafargue, bu durum kar\u015f\u0131s\u0131nda Ulusal Savunma adl\u0131 bir gazete \u00e7\u0131kararak i\u015f\u00e7i devinimini canland\u0131rmaya \u00e7al\u0131\u015f\u0131yor. Bu d\u00f6nemde Fransa, b\u00fcy\u00fck bir ekonomik bunal\u0131m i\u00e7indedir. Thiers h\u00fck\u00fcmeti, dolayl\u0131 dolays\u0131z vergileri y\u00fckseltmi\u015f ve \u00e7al\u0131\u015fan y\u0131\u011f\u0131nlar\u0131 dayan\u0131lmaz y\u00fckler alt\u0131na sokmu\u015ftur.<\/p>\n

\u0130\u015fte, ad\u0131na Kom\u00fcn denen ayaklanma, 18 Mart 1871’de bu ko\u015fullarda patlak verir. Bu, i\u015f\u00e7inin s\u0131n\u0131f\u0131n\u0131n uyan\u0131\u015f\u0131d\u0131r. Kentsoylu h\u00fck\u00fcmet, bu ayaklanmay\u0131 kanla bast\u0131r\u0131r. Lafargue, tutuklanaca\u011f\u0131n\u0131 anlay\u0131nca \u0130spanya’ya ge\u00e7er. Burada kald\u0131\u011f\u0131 bir y\u0131l i\u00e7inde, “Kapital”in \u0130spanyolca’ya \u00e7evrilmesine yard\u0131mc\u0131 olur.<\/p>\n

Y\u0131l 1873. Fransa, h\u00e2l\u00e2 b\u00fcy\u00fck bir ekonomik bunal\u0131m ya\u015f\u0131yor, amans\u0131zca s\u00f6m\u00fcr\u00fclen i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n bilin\u00e7lenmesine de yol a\u00e7arak. Lafargue, \u00f6nde gelen bir sosyalistle, Guesde ile tan\u0131\u015f\u0131yor bu d\u00f6nem ve Fransa i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131 \u00f6rg\u00fctlemek \u00fczere kollar\u0131 s\u0131v\u0131yor. 1877’de Egalit\u00e9 gazetesinde bu y\u00f6nde yaz\u0131lar yaz\u0131yor 1880’de, Londra’da Engels’in evinde Marx ve Guesde ile birlikte \u00f6rg\u00fct\u00fcn program\u0131n\u0131 haz\u0131rl\u0131yor. O g\u00fcnlerde, “Tembellik Hakk\u0131” da Egalit\u00e9’de tefrika olarak yay\u0131mlan\u0131yor…<\/p>\n

Lafargue’\u0131n ya\u015fam \u00f6yk\u00fcs\u00fcn\u00fc t\u00fcm ayr\u0131nt\u0131lar\u0131yla anlatmaya sayfalar yetmez. Yaln\u0131zca, 1891’de milletvekili se\u00e7ilerek Bourbon Saray\u0131’na girdi\u011fini belirtmek gerek. Bu se\u00e7im, gerici bas\u0131nda b\u00fcy\u00fck tepkilere yol a\u00e7\u0131yor. Lafargue, “yabanc\u0131” say\u0131l\u0131yor ve “Marx’\u0131n damad\u0131”n\u0131n Almanya’ya g\u00f6nderilmesi \u00f6neriliyor. B\u00fct\u00fcn su\u00e7lamalara kar\u015f\u0131n, Lafargue, Frans\u0131z Sosyalist Partisi’nin kurucular\u0131 aras\u0131nda yer alm\u0131\u015ft\u0131r. Ne yaz\u0131k ki, sosyalizmin zaferini g\u00f6remeyecektir. 26 Kas\u0131m 1911’de, onu e\u015fi Laura ile bir koltukta kucak kuca\u011fa son solu\u011funu vermi\u015f olarak bulurlar. Kendilerini \u00f6ld\u00fcrmelerinin nedenini, b\u0131rakt\u0131\u011f\u0131 mektupta \u015f\u00f6yle a\u00e7\u0131klamaktad\u0131r Lafargue:<\/p>\n

“Bedence ve ruh\u00e7a sapasa\u011flamken, ya\u015fama zevk ve sevin\u00e7lerini birer birer elimden alan, beden ve kafa g\u00fc\u00e7lerimi kopar\u0131p g\u00f6t\u00fcren ac\u0131mas\u0131z ya\u015fl\u0131l\u0131k, enerjimi felce u\u011frat\u0131p istemimi s\u00f6nd\u00fcrmeden ve beni gerek kendime, gerek ba\u015fkalar\u0131na y\u00fck olacak duruma d\u00fc\u015f\u00fcrmeden, can\u0131ma k\u0131y\u0131yorum.<\/p>\n

Y\u0131llard\u0131r, yetmi\u015f ya\u015f\u0131m\u0131 a\u015fmamaya s\u00f6z verdim kendime. Ya\u015famdan ayr\u0131lman\u0131n y\u0131l\u0131 olarak bu d\u00f6nemi se\u00e7tim ve karar\u0131m\u0131 uygulama yolunu tasarlad\u0131m: deri alt\u0131na siyan\u00fcr enjekte etmek.<\/p>\n

45 y\u0131ldan beri kendimi adad\u0131\u011f\u0131m davan\u0131n, yak\u0131n bir gelecekte ba\u015far\u0131ya ula\u015faca\u011f\u0131ndan emin olman\u0131n b\u00fcy\u00fck sevinciyle \u00f6l\u00fcyorum.”<\/p>\n

*<\/p>\n

Tembellik hakk\u0131 deyince, \u015f\u00f6yle yan gelip yatmak, ekmek elden su g\u00f6lden bir ya\u015fam gelir insan\u0131n akl\u0131na \u00f6nce, “armut pi\u015f, a\u011fz\u0131ma d\u00fc\u015f” deyimine uygun bir ya\u015fam… Oysa, emek vermeden insanca bir ya\u015fam elde edilemez.<\/p>\n

Asl\u0131na bakarsan\u0131z, tembellik insan\u0131n do\u011fas\u0131nda var. “\u00c7al\u0131\u015fma” s\u00f6zc\u00fc\u011f\u00fcn\u00fcn Frans\u0131zcas\u0131 Travail “zahmetli i\u015f”, “ac\u0131 veren i\u015f”, bir t\u00fcr “i\u015fkence” anlam\u0131n\u0131 i\u00e7eriyor.<\/p>\n

Eski\u00e7a\u011f Atinas\u0131’nda, \u00e7al\u0131\u015fma, k\u00f6lelere \u00f6zg\u00fc, a\u015fa\u011f\u0131l\u0131k bir u\u011fra\u015f say\u0131l\u0131yordu. Gelgelelim, \u00e7al\u0131\u015fma insan do\u011fas\u0131na ters d\u00fc\u015fse de, ter d\u00f6kmeden ya\u015faman\u0131n olana\u011f\u0131 yok art\u0131k. Bu ger\u00e7eklik do\u011frultusunda, y\u00fczy\u0131llar boyu tembellik yerilmi\u015f, \u00e7al\u0131\u015fma kutsanm\u0131\u015f. Tembelli\u011fe kar\u015f\u0131 sava\u015f, her toplumda atas\u00f6zlerine yans\u0131yan bir yer edinmi\u015f. “\u00c7al\u0131\u015fmaya usanan, a\u00e7 kal\u0131r”, “Ba\u011fa bak \u00fcz\u00fcm olsun, yemeye y\u00fcz\u00fcn olsun”, “\u00c7al\u0131\u015fan el, tok kar\u0131n \u00fczerindedir”, “\u00c7al\u0131\u015fan kul yoksun kalmaz.”<\/p>\n

\u0130nsan do\u011fas\u0131na inat, \u00e7al\u0131\u015fmay\u0131 y\u00fccelten tutum, daha \u00e7ok din \u00e7evrelerinde yank\u0131 bulmu\u015f. “Allah \u00e7al\u0131\u015fmayan kulunu sevmez” diyen M\u00fcsl\u00fcmanl\u0131k da, “\u00c7al\u0131\u015fmayana ekmek yok” y\u0131ld\u0131r\u0131s\u0131n\u0131 savuran H\u0131ristiyanl\u0131k da, \u00e7al\u0131\u015fmay\u0131 bir dinsel g\u00f6rev durumuna sokarak tembelli\u011fe sava\u015f a\u00e7m\u0131\u015flar.<\/p>\n

Peki, Paul Lafargue, neden tembelli\u011fi savunma gere\u011fi duymu\u015f? Bunu en iyi o anlatacak. Biz \u015f\u00f6yle bir de\u011finelim.<\/p>\n

Lafargue’\u0131n yeti\u015fti\u011fi d\u00f6nem ve \u00e7evre, genel olarak, i\u015f\u00e7i kitleleri i\u00e7in insanl\u0131k d\u0131\u015f\u0131 bir ortamd\u0131. Ayd\u0131nlar aras\u0131nda, \u00f6ld\u00fcr\u00fcc\u00fc \u00e7al\u0131\u015fmaya kar\u015f\u0131 bir tepki filizlenmekteydi.<\/p>\n

1848’de, \u00e7al\u0131\u015fma saati Paris i\u00e7in g\u00fcnde 10, ta\u015fra i\u00e7in 11 saatti. Yasama Meclisi, 9 Eyl\u00fcl 1848’de fabrika ve yap\u0131mevlerinde toplu \u00e7al\u0131\u015fma saatini 12 olarak sapt\u0131yor. Sonralar\u0131 bu 17 saate kadar \u00e7\u0131kacakt\u0131.<\/p>\n

\u0130\u015fte Lafargue, sosyalistlerin bile \u00e7al\u0131\u015fma zorunlulu\u011funu insanl\u0131k d\u0131\u015f\u0131 noktalara vard\u0131rd\u0131\u011f\u0131 bir d\u00f6nemde, tembellik hakk\u0131n\u0131 savunmak gere\u011fini duydu. Asl\u0131nda, bir d\u00fc\u015f\u00fcn\u00fcr\u00fcn dedi\u011fi gibi, buradaki “tembellik” s\u00f6z\u00fcn\u00fcn yerine “bo\u015f zaman” s\u00f6z\u00fcn\u00fc koyarak Lafargue’\u0131 aklamak gerekir.<\/p>\n

Babeuf’ten, Robert Owen’dan Marx’a kadar t\u00fcm sosyalist d\u00fc\u015f\u00fcn\u00fcrler, zorunlu \u00e7al\u0131\u015fmay\u0131 \u00f6\u011f\u00fctlemi\u015flerdir. Lafargue bunlar\u0131 biliyordu. Ve yine biliyordu ki, Cabet,, icarei adl\u0131 ideal \u00fclkesinde tembelli\u011fe \u00e7ok az yer veriyor, yaz\u0131n 7, k\u0131\u015f\u0131n 6 saatlik sevilesi bir \u00e7al\u0131\u015fma u\u011fra\u015f\u0131na \u00e7a\u011f\u0131r\u0131yordu insanlar\u0131. Oysa Lafargue, g\u00fcnde \u00fc\u00e7 saatlik bir \u00e7al\u0131\u015fmay\u0131 yeterli buluyordu. B\u00fct\u00fcn bu sayd\u0131\u011f\u0131m\u0131z sosyalist d\u00fc\u015f\u00fcn\u00fcrlerden \u00e7ok \u00f6nce, tembellik, yani bo\u015f zaman hakk\u0131n\u0131 Rousseau dile getirmi\u015ftir. 1758 tarihli d’Alembert’e Mektup adl\u0131 yaz\u0131s\u0131nda:<\/p>\n

“Halk\u0131n, ekme\u011fini kazanmak i\u00e7in harcad\u0131\u011f\u0131 zamandan ba\u015fka zaman\u0131 yoksa, yaz\u0131k. Ekme\u011fini sevin\u00e7le yiyebilmesi i\u00e7in de zaman\u0131 olmas\u0131 gerek. Yoksa, uzun s\u00fcre kazanamaz olur ekme\u011fini. Halk\u0131n \u00e7al\u0131\u015fmas\u0131n\u0131 isteyen \u015fu adaletli ve iyiliksever Tanr\u0131, onun dinlenmesini de ister. Do\u011fa da halk\u0131n ayn\u0131 zamanda \u00e7al\u0131\u015fmas\u0131n\u0131 ve dinlenmesini; didinmesini, ayn\u0131 zamanda da haz duymas\u0131n\u0131 ister. \u00c7al\u0131\u015fmaya kar\u015f\u0131 duyulan tiksinti, yoksul insanlar\u0131 \u00e7al\u0131\u015f\u0131p didinmekten daha \u00e7ok bunalt\u0131r.”<\/p>\n

Lafargue, \u00e7al\u0131\u015fmaya de\u011fil, insan\u0131 insanl\u0131ktan \u00e7\u0131karan a\u015f\u0131r\u0131 \u00e7al\u0131\u015fmaya kar\u015f\u0131 sava\u015f\u0131yordu. Ona g\u00f6re, 19. y\u00fczy\u0131ldan beri i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n ba\u015f\u0131na bela olan \u015fey “a\u015f\u0131r\u0131 \u00e7al\u0131\u015fma”yd\u0131. Bu tempo, i\u015f\u00e7ileri her t\u00fcrl\u00fc d\u00fc\u015f\u00fcnsel yozla\u015fmaya, organik rahats\u0131zl\u0131klara g\u00f6t\u00fcr\u00fcyordu. Bu yaln\u0131zca bir k\u00f6t\u00fcl\u00fck de\u011fil, ayn\u0131 zamanda delilikti. \u0130\u015fte Lafargue, i\u015f\u00e7ileri, bellerini b\u00fcken bu delilikten kurtarmaya \u00e7al\u0131\u015f\u0131yordu.<\/p>\n

Bo\u015f zaman, T.S. Eliot’a g\u00f6re “k\u00fclt\u00fcr\u00fcn temelini” olu\u015fturur. Lafargue’\u0131n Tembellik Hakk\u0131’n\u0131 okurken, Eliot’\u0131n bu s\u00f6z\u00fcn\u00fc akl\u0131n\u0131zdan uzak tutmaman\u0131z\u0131 dilerim.<\/p>\n

Vedat G\u00fcnyol<\/strong><\/p>\n

***<\/p>\n

“Bay Thiers, \u0130lk\u00f6\u011fretim Komisyonu’nda (1849) \u015f\u00f6yle diyordu: “Papaz s\u0131n\u0131f\u0131n\u0131n etkisini alabildi\u011fine g\u00fc\u00e7lendirmek istiyorum. \u00c7\u00fcnk\u00fc, insana ‘keyfine bak’ diyen felsefeyi de\u011fil, ona bu d\u00fcnyada ac\u0131 \u00e7ekmek i\u00e7in bulundu\u011funu \u00f6\u011freten iyi felsefeyi yayma bak\u0131m\u0131ndan g\u00fcveniyorum papaz s\u0131n\u0131f\u0131na.” Bay Thiers, y\u0131rt\u0131c\u0131 bencilli\u011fini ve dar kafal\u0131l\u0131\u011f\u0131n\u0131 temsil etti\u011fi kentsoylu s\u0131n\u0131f\u0131n\u0131n ahlak\u0131n\u0131 dile getiriyordu.
Kentsoylu s\u0131n\u0131f\u0131, papaz s\u0131n\u0131f\u0131n\u0131n deste\u011findeki soylulara kar\u015f\u0131 sava\u015f\u0131rken, \u00f6zg\u00fcr d\u00fc\u015f\u00fcnceyi ve tanr\u0131tan\u0131mazl\u0131\u011f\u0131 g\u00f6klere \u00e7\u0131kar\u0131yordu. Ama, \u00fcst\u00fcnl\u00fck kazan\u0131r kazanmaz, tutumuyla birlikte a\u011f\u0131z da de\u011fi\u015ftirdi. Bug\u00fcn, ekonomik ve politik \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc dine dayamaya \u00e7al\u0131\u015f\u0131yor. 15. ve 16. y\u00fczy\u0131llarda, putataparl\u0131k gelene\u011fine d\u00f6n\u00fcyordu sevine sevine ve H\u0131ristiyanl\u0131\u011f\u0131n k\u0131nad\u0131\u011f\u0131 ten isteklerini, tutkular\u0131n\u0131 y\u00fcceltiyordu. G\u00fcn\u00fcm\u00fczde g\u0131rtla\u011f\u0131na kadar mala m\u00fclke ve zevke bat\u0131nca, Rabelaisler, Diderotlar gibi d\u00fc\u015f\u00fcn\u00fcrlerinin \u00f6\u011fretilerini yads\u0131yor ve \u00fccretlilere perhiz \u00f6\u011f\u00fcd\u00fc veriyor. H\u0131ristiyan ahlak\u0131n\u0131n zavall\u0131 bir \u00f6yk\u00fcn\u00fcs\u00fc olan kapitalist ahlak, i\u015f\u00e7inin ten isteklerine ilen\u00e7 ya\u011fd\u0131r\u0131yor. \u00dccreticilerin gereksinimlerini en aza indirmeyi, sevin\u00e7lerini, tutkular\u0131n\u0131 yok etmeyi ve onu dur durak tan\u0131mayan ac\u0131mas\u0131z bir makine durumuna mahk\u00fbm etmeyi, kendine ideal olarak se\u00e7iyor.
Devrimci sosyalistler, kentsoylu s\u0131n\u0131f\u0131n\u0131n filozof ve yergi yazarlar\u0131n\u0131n a\u00e7m\u0131\u015f olduklar\u0131 sava\u015f\u0131 devralacaklar; kapitalizmin toplumsal ahlak kuramlar\u0131na sald\u0131racaklar; eyleme \u00e7a\u011f\u0131r\u0131lan s\u0131n\u0131f\u0131n ba\u015fki\u015filerinde, egemen s\u0131n\u0131f\u0131n d\u00f6rt bir yana sa\u00e7t\u0131\u011f\u0131 bo\u015f inan\u00e7 tohumlar\u0131n\u0131 yok edecek; b\u00fct\u00fcn ahlak softalar\u0131n\u0131n y\u00fcz\u00fcne, “d\u00fcnya art\u0131k i\u015f\u00e7i g\u00f6zya\u015flar\u0131yla dolmayacak” diyeceklerdir. “Olabilirse bar\u0131\u015f\u00e7\u0131 yollarla, olamazsa \u015fiddet yoluyla” kuraca\u011f\u0131m\u0131z sosyalist toplumda insanlar\u0131n tutkular\u0131 dizginlenecek. \u00c7\u00fcnk\u00fc,”hepsi de do\u011falar\u0131 gere\u011fi iyidir, bize d\u00fc\u015fen, yaln\u0131zca onlar\u0131 k\u00f6t\u00fcye kullanmaktan ve a\u015f\u0131r\u0131ya ka\u00e7maktan kurtarmakt\u0131r” (1) ve bu tutkular, ancak kar\u015f\u0131l\u0131kl\u0131 dengelemelerle ve insan organizmas\u0131n\u0131n uyumlu geli\u015fimiyle \u00f6nlenebilir. Doktor Beddoe \u015f\u00f6yle diyor: “Bir \u0131rk, ancak bedensel geli\u015fmesinin doru\u011funa vard\u0131\u011f\u0131nda, enerji ve ahlak g\u00fcc\u00fcn\u00fcn de en y\u00fcksek noktas\u0131na ula\u015f\u0131r.” B\u00fcy\u00fck do\u011fabilimci Charles Darwin de b\u00f6yle d\u00fc\u015f\u00fcn\u00fcyordu. (2)
Kimi ek notlarla \u015fimdi yeniden yay\u0131nlad\u0131\u011f\u0131m \u00c7al\u0131\u015fma Hakk\u0131na Kar\u015f\u0131koyma konulu yaz\u0131m, 1880’de haftal\u0131k (ikinci dizi) Egalit\u00e9’de \u00e7\u0131km\u0131\u015ft\u0131.”<\/p>\n

P.L.
Sainte-Pelagie Tutukevi, 1883
TEMBELL\u0130K HAKKI<\/p>\n

YIKICI B\u0130R DOGMA<\/p>\n

Sevme, i\u00e7me ve tembellik d\u0131\u015f\u0131nda,Tembellik edelim her \u015feyde.
Lessing<\/p>\n

Kapitalist uygarl\u0131\u011f\u0131n egemen oldu\u011fu uluslar\u0131n i\u015f\u00e7i s\u0131n\u0131flar\u0131n\u0131 garip bir \u00e7\u0131lg\u0131nl\u0131k sar\u0131p sarmalam\u0131\u015ft\u0131r. Bu \u00e7\u0131lg\u0131nl\u0131k, iki y\u00fczy\u0131ldan beri, ac\u0131l\u0131 insanl\u0131\u011f\u0131 inim inim inleten bireysel ve toplumsal yoksunluklara yol a\u00e7maktad\u0131r. Bu \u00e7\u0131lg\u0131nl\u0131k, \u00e7al\u0131\u015fma a\u015fk\u0131; bireyin, onunla birlikte \u00e7oluk \u00e7ocu\u011funun ya\u015fam g\u00fcc\u00fcn\u00fc t\u00fcketecek denli a\u015f\u0131r\u0131ya ka\u00e7an \u00e7al\u0131\u015fma tutkusudur. Rahipler, iktisat\u00e7\u0131lar ve ahlak\u00e7\u0131lar bu ak\u0131l sap\u0131nc\u0131na kar\u0131\u015f \u00e7\u0131kacak yerde, \u00e7al\u0131\u015fmay\u0131 kutsalla\u015ft\u0131rm\u0131\u015flard\u0131r. Bu g\u00f6z\u00fc kapal\u0131, bu dar kafal\u0131 adamlar, Tanr\u0131lar\u0131ndan daha bilge olmaya kalk\u0131\u015ft\u0131lar; bu g\u00fc\u00e7s\u00fcz ve zavall\u0131 yarat\u0131klar, Tanr\u0131lar\u0131n\u0131n ilendi\u011fi \u015feyi yeniden sayg\u0131nl\u0131\u011fa kavu\u015fturmak istiyorlar. Ben ki, ne H\u0131ristiyan, ne iktisat\u00e7\u0131, ne de ahlak\u00e7\u0131y\u0131m; onlar\u0131n yarg\u0131lar\u0131n\u0131 Tanr\u0131lar\u0131n yarg\u0131s\u0131na; din, ekonomi ve \u00f6zg\u00fcn d\u00fc\u015f\u00fcnce konusundaki vaazlar\u0131n\u0131 da, kapitalist toplumdaki \u00e7al\u0131\u015fman\u0131n korkun\u00e7 sonu\u00e7lar\u0131na havale ediyorum.
Kapitalist toplumda \u00e7al\u0131\u015fma, her t\u00fcrl\u00fc d\u00fc\u015f\u00fcnsel yozla\u015fman\u0131n, her t\u00fcrl\u00fc \u00f6rgensel bozuklu\u011fun nedenidir. \u0130ki elli u\u015fak tak\u0131m\u0131n\u0131n bakt\u0131\u011f\u0131 Rothschild ah\u0131rlar\u0131n\u0131n safkan atlar\u0131n\u0131; Normandiya \u00e7iftliklerinin topra\u011f\u0131 s\u00fcren, g\u00fcbreyi ta\u015f\u0131yan, ekini ambarlayan a\u011f\u0131r y\u00fck hayvan\u0131yla kar\u015f\u0131la\u015ft\u0131r\u0131n bir. Ticaret misyonerlerinin hen\u00fcz H\u0131ristiyanl\u0131kla, frengi ve \u00e7al\u0131\u015fma dogmas\u0131yla koku\u015fturamad\u0131klar\u0131 soylu vah\u015filere, sonra da, bizim o zavall\u0131 makine u\u015faklar\u0131na bir bak\u0131n hele. (3)
Bizim uygar Avrupam\u0131zda, insan\u0131n do\u011fal g\u00fczelli\u011finin izini bulmak isteyince, onu, ekonomik \u00f6nyarg\u0131lar\u0131n hen\u00fcz \u00e7al\u0131\u015fma d\u00fc\u015fmanl\u0131\u011f\u0131n\u0131 k\u00f6k\u00fcnden s\u00f6k\u00fcp atamad\u0131\u011f\u0131 uluslarda araman\u0131z gerek. Ne yaz\u0131k ki, \u015fimdi yozla\u015fan \u0130spanya, bizden daha az fabrika, daha az tutukevi ve k\u0131\u015flas\u0131 olmakla \u00f6v\u00fcnebilir. Ama sanat\u00e7\u0131, kestaneler gibi esmer, \u00e7elik bir \u00e7ubuk gibi d\u00fcmd\u00fcz ve esnek, g\u00f6z\u00fcpek End\u00fcl\u00fcsl\u00fc’y\u00fc seyretmekten zevk duyar; hele delik delik “capa”s\u0131na g\u00f6rkemle b\u00fcr\u00fcnm\u00fc\u015f dilencinin Ossuna d\u00fcklerine “amigo” diye sesleni\u015fi kar\u015f\u0131s\u0131nda insan\u0131n y\u00fcre\u011fi yerinden oynar. \u0130\u00e7indeki ilkel hayvan\u0131n k\u00f6relmedi\u011fi \u0130spanyol i\u00e7in \u00e7al\u0131\u015fma, k\u00f6leliklerin en k\u00f6t\u00fcs\u00fcd\u00fcr. (4) O b\u00fcy\u00fck \u00e7a\u011f\u0131n Yunanl\u0131lar\u0131 da, \u00e7al\u0131\u015fmay\u0131 hor g\u00f6r\u00fcyorlard\u0131; yaln\u0131zca k\u00f6leler \u00e7al\u0131\u015fabilirdi; \u00f6zg\u00fcr insan, bedensel devinimlerden, zek\u00e2 oyunlar\u0131ndan ba\u015fka \u015fey bilmezdi. Bu, ayn\u0131 zamanda, Aristoteles’in, Phidias’\u0131n ve Aristophanes’in \u00fcyesi olduklar\u0131 bir ulusun i\u00e7inde insan\u0131n dola\u015ft\u0131\u011f\u0131, soluk al\u0131p verdi\u011fi bir d\u00f6nemdi; bu, \u00e7ok ge\u00e7meden \u0130skender’in fethedece\u011fi Asya’n\u0131n g\u00f6\u00e7ebe s\u00fcr\u00fclerini bir avu\u00e7 yi\u011fidin Marathon’da yenilgiye u\u011fratt\u0131\u011f\u0131 d\u00f6nemdi. Eski\u00e7a\u011f Yunan filozoflar\u0131, \u00f6zg\u00fcr insan\u0131 al\u00e7altan \u00e7al\u0131\u015fmay\u0131 a\u015fa\u011f\u0131 g\u00f6r\u00fcyorlard\u0131. \u015eairler, Tanr\u0131lar\u0131n arma\u011fan\u0131 olan tembelli\u011fi \u00f6v\u00fcyorlard\u0131: O Melibae, Deus nobis hoec otia fecit. (5)
\u0130sa, Da\u011fdaki S\u00f6ylev’inde tembelli\u011fi \u00f6\u011f\u00fctlemi\u015fti:
“Tarlalardaki zambaklar\u0131n geli\u015fip serpili\u015fine bak\u0131n. Onlar ne \u00e7al\u0131\u015f\u0131yor, ne de y\u00fcn e\u011firiyorlar. Buna kar\u015f\u0131n s\u00f6yleyeyim size, S\u00fcleyman, o g\u00f6rkemi i\u00e7inde daha g\u00f6z al\u0131c\u0131 giysilere b\u00fcr\u00fcnm\u00fc\u015f de\u011fildi”. (6)
Sakall\u0131 ve \u00fcrk\u00fct\u00fcc\u00fc Tanr\u0131 Yehova, hayranlar\u0131na ideal tembelli\u011fin en \u00fcst\u00fcn \u00f6rne\u011fini vermi\u015f, alt\u0131 g\u00fcnl\u00fck \u00e7al\u0131\u015fmadan sonra sonsuzlu\u011fa dek dinlenmi\u015ftir. Buna kar\u015f\u0131l\u0131k, \u00e7al\u0131\u015fmay\u0131 organik bir zorunluluk sayan \u0131rklar hangileridir? Overnyal\u0131lar (Auvergneliler); Britanya adalar\u0131n\u0131n Overnyal\u0131lar\u0131 \u0130sko\u00e7lar, \u0130spanya’n\u0131n Overnyal\u0131lar\u0131 Gallegoslar, Almanya’n\u0131n Overnyal\u0131lar\u0131 Pomeranyal\u0131lar, Asya’n\u0131n Overnyal\u0131lar\u0131 \u00c7inliler. Bizim toplumumuzda \u00e7al\u0131\u015fmay\u0131 \u00e7al\u0131\u015fma olarak seven s\u0131n\u0131flar hangileridir? Toprak sahibi \u00e7ift\u00e7ilerle k\u00fc\u00e7\u00fck kentsoylular. Birileri topraklar\u0131 kapm\u0131\u015f, \u00f6b\u00fcrleri d\u00fckk\u00e2nlar\u0131na s\u0131k\u0131 s\u0131k\u0131ya ba\u011flanm\u0131\u015f, yeralt\u0131 dehlizlerinde k\u00f6stebekler gibi devinip dururlar, g\u00f6n\u00fcllerince do\u011faya \u015f\u00f6yle bir bakmazlar hi\u00e7.
Ne var ki, i\u015f\u00e7i s\u0131n\u0131f\u0131, b\u00fct\u00fcn uygar uluslar\u0131n \u00fcreticilerini ba\u011fr\u0131nda toplayan o b\u00fcy\u00fck s\u0131n\u0131f, ba\u011f\u0131ms\u0131zla\u015farak insanl\u0131\u011f\u0131 k\u00f6lece \u00e7al\u0131\u015fmadan kurtaracak ve insan-hayvan\u0131 \u00f6zg\u00fcr bir varl\u0131k durumuna getirecek olan i\u015f\u00e7i s\u0131n\u0131f\u0131, tarihsel g\u00f6revini unutup i\u00e7g\u00fcd\u00fclerine ihanet ederek, kendini \u00e7al\u0131\u015fma dogmas\u0131na kurban etmi\u015ftir. Cezas\u0131 sert ve korkun\u00e7 olmu\u015ftur. T\u00fcm bireysel ve toplumsal yoksulluk, \u00e7al\u0131\u015fma tutkusundan do\u011fmu\u015ftur.<\/p>\n

\u00c7ALI\u015eMANIN KUTSANMASI<\/p>\n

1770’te, Londra’da “Al\u0131\u015fveri\u015f ve Ticaret \u00dcst\u00fcne Bir Deneme” adl\u0131 imzas\u0131z bir yap\u0131t yay\u0131mland\u0131. O d\u00f6nemde belirli bir yank\u0131 uyand\u0131rd\u0131. B\u00fcy\u00fck bir insansever olan yazar \u015f\u00f6yle diyordu:
“\u0130ngiltere’nin fabrika i\u015f\u00e7isi g\u00fcruhu, \u0130ngiliz olduklar\u0131 i\u00e7in, kendini olu\u015fturan t\u00fcm bireylerin, do\u011fu\u015ftan kaynaklanan bir hakla, Avrupa’n\u0131n ba\u015fka \u00fclkelerindeki i\u015f\u00e7ilerden daha \u00f6zg\u00fcr, daha ba\u011f\u0131ms\u0131z olma ayr\u0131cal\u0131\u011f\u0131na sahip bulundu\u011fu saplant\u0131s\u0131na kapt\u0131rm\u0131\u015ft\u0131 kafas\u0131n\u0131. Bu d\u00fc\u015f\u00fcnce, askerlere yararl\u0131 olabilir, yi\u011fitlik a\u015f\u0131lamak bak\u0131m\u0131ndan. Ama fabrika i\u015f\u00e7ileri, bu d\u00fc\u015f\u00fcnceyi ne denli az benimsemi\u015f olurlarsa, hem kendileri, hem de devlet i\u00e7in o kadar iyi olur bu. \u0130\u015f\u00e7iler, kendilerini hi\u00e7bir zaman \u00fcstlerinden ba\u011f\u0131ms\u0131z sanmamal\u0131d\u0131rlar. B\u00f6ylesi \u00f6zg\u00fcrl\u00fck ve ba\u011f\u0131ms\u0131zl\u0131k hayranl\u0131\u011f\u0131, bizimki gibi bir devlette, belki de n\u00fcfusunun sekizde yedisinin mal\u0131n\u0131n m\u00fclk\u00fcn\u00fcn az oldu\u011fu ya da hi\u00e7 olmad\u0131\u011f\u0131 bir devlette \u00e7ok b\u00fcy\u00fck tehlikedir. End\u00fcstrideki yoksullar\u0131m\u0131z bug\u00fcn d\u00f6rt g\u00fcnde kazand\u0131klar\u0131n\u0131 alt\u0131 g\u00fcnde kazanmaya raz\u0131 olmad\u0131k\u00e7a, tam iyile\u015fme ger\u00e7ekle\u015femez.”
B\u00f6ylece, Guizot’dan (Gizo) y\u00fcz y\u0131l \u00f6nce Londra’da \u00e7al\u0131\u015fma, insan\u0131n soylu tutkular\u0131 i\u00e7in bir fren olarak \u00f6\u011f\u00fctleniyordu a\u00e7\u0131ktan a\u00e7\u0131\u011fa.
Napol\u00e9on, 5 May\u0131s 1807’de, Alman kenti Osterode’dan \u015funlar\u0131 yaz\u0131yordu:
“Halklar\u0131m ne kadar \u00e7ok \u00e7al\u0131\u015f\u0131rsa, k\u00f6t\u00fcl\u00fckler o kadar azal\u0131r. Ben bir buyurgan\u0131m (…) ve pazar g\u00fcnleri, dua saatinden sonra, d\u00fckk\u00e2nlar\u0131n a\u00e7\u0131k tutulmas\u0131n\u0131 ve i\u015f\u00e7ilerin i\u015flerine gitmelerini buyurmaya haz\u0131r\u0131m.”
Tembelli\u011fi k\u00f6k\u00fcnden s\u00f6k\u00fcp atmak ve onun do\u011furdu\u011fu b\u00f6b\u00fcrgenlik ve ba\u011f\u0131ms\u0131zl\u0131k duygular\u0131n\u0131 bast\u0131rmak i\u00e7in, “Ticaret \u00dcst\u00fcne Deneme” yazar\u0131, yoksullar\u0131 ideal \u00e7al\u0131\u015fma evlerine (Idea Workhouse) kapamay\u0131 \u00f6neriyordu. Ona g\u00f6re, bu evler, yemek saatleri d\u0131\u015f\u0131nda, dolu dolu 12 saatlik bir u\u011fra\u015fmayla, g\u00fcnde tam 14 saat \u00e7al\u0131\u015f\u0131lan ter\u00f6r evleri olacakt\u0131.
G\u00fcnde 12 saat \u00e7al\u0131\u015fmak; i\u015fte, 18. y\u00fczy\u0131l filozof ve ahlak\u00e7\u0131lar\u0131n\u0131n ideali. \u00d6teleri olmayan\u0131n (nec plus ultra) nas\u0131l da a\u015ft\u0131k s\u0131n\u0131r\u0131n\u0131! G\u00fcn\u00fcm\u00fcz\u00fcn i\u015flikleri, i\u015f\u00e7i kitlelerinin hapsedildi\u011fi, yaln\u0131zca erkeklerin de\u011fil, kad\u0131nlar\u0131n ve \u00e7ocuklar\u0131n da 12-14 saat zorla \u00e7al\u0131\u015fmaya mahk\u00fbm edildi\u011fi ideal \u00e7ocuk iyile\u015ftirme evleri durumuna gelmi\u015ftir. (7)
Demek, “Terreur” (Ter\u00f6r) D\u00f6nemi kahramanlar\u0131n\u0131n \u00e7ocuklar\u0131, 1848’den sonra, fabrikalarda \u00e7al\u0131\u015fmay\u0131 12 saatle s\u0131n\u0131rlayan yasay\u0131 bir devrim ba\u015far\u0131s\u0131ym\u0131\u015f gibi kabul edecek denli \u00e7al\u0131\u015fma dininin al\u00e7alt\u0131s\u0131na teslim etmi\u015fler kendilerini! Onlar, “\u00e7al\u0131\u015fma hakk\u0131”n\u0131 devrimci bir ilke ilan ediyorlard\u0131. Yaz\u0131klar olsun Frans\u0131z i\u015f\u00e7i s\u0131n\u0131f\u0131na! Yaln\u0131zca k\u00f6leler b\u00f6ylesi bir al\u00e7almaya d\u00fc\u015febilirlerdi. Kahramanl\u0131k D\u00f6nemi’nin Yunanl\u0131s\u0131na, b\u00f6yle bir al\u00e7almay\u0131 d\u00fc\u015f\u00fcnebilmesi i\u00e7in yirmi y\u0131ll\u0131k bir kapitalist uygarl\u0131k gerekirdi.
Zorunlu \u00e7al\u0131\u015fman\u0131n ac\u0131lar\u0131, a\u00e7l\u0131k i\u015fkenceleri, \u0130ncil’de s\u00f6z\u00fc ge\u00e7en \u00e7ekirgelerden daha \u00e7ok say\u0131da i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n \u00fczerine abanm\u0131\u015fsa, onlara kucak a\u00e7an i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n kendisidir.
1848’de i\u015f\u00e7iler, elde silah, istedikleri bu \u00e7al\u0131\u015fma eylemini yine kendi ailelerine zorla kabul ettirdiler; kar\u0131lar\u0131yla \u00e7ocuklar\u0131n\u0131, end\u00fcstri babalar\u0131na teslim ettiler. Aile yuvalar\u0131n\u0131 kendi elleriyle y\u0131kt\u0131lar; kar\u0131lar\u0131n\u0131n s\u00fctlerini kendi elleriyle kuruttular. Gebe kad\u0131nlar, \u00e7ocuk emziren zavall\u0131 kad\u0131nlar maden ocaklar\u0131na, fabrikalara gittiler, belleri b\u00fck\u00fcle b\u00fck\u00fcle, sinirden \u00f6le \u00f6le. Erkek i\u015f\u00e7iler, kendi elleriyle \u00e7ocuklar\u0131n\u0131n ya\u015fam\u0131n\u0131 s\u00f6nd\u00fcrd\u00fcler, canl\u0131l\u0131\u011f\u0131n\u0131 yok ettiler. -Yuf olsun i\u015f\u00e7ilere! Nerede o orta\u00e7a\u011f halk \u00f6yk\u00fclerimizin, eski masallar\u0131m\u0131z\u0131n o s\u00f6z\u00fcn\u00fc sak\u0131nmayan, dobra dobra konu\u015fan, \u015farap d\u00fc\u015fk\u00fcn\u00fc halalar\u0131, teyzeleri! Durmadan taban tepen, yemek pi\u015firen, \u015fark\u0131 s\u00f6yleyen, ne\u015feler yarat\u0131p canl\u0131l\u0131k sa\u00e7an, a\u011fr\u0131s\u0131z s\u0131z\u0131s\u0131z, sa\u011flam ve g\u00fcrb\u00fcz \u00e7ocuklar do\u011furan kad\u0131nlar nerede? Bug\u00fcn, u\u00e7uk renkli c\u0131l\u0131z \u00e7i\u00e7ekler \u00f6rne\u011fi, solgun tenli, bozuk mideli, kolu budu tutmaz olan fabrika k\u0131zlar\u0131m\u0131z ve kad\u0131nlar\u0131m\u0131z var!… Sa\u011flam zevkler tatmam\u0131\u015flar hi\u00e7 ve bu konuda y\u00fczlerini g\u00fcld\u00fcrecek hi\u00e7bir \u015fey s\u00f6yleyemezler! -Ya \u00e7ocuklar? \u00c7ocuklara 12 saat \u00e7al\u0131\u015fma! G\u00f6z\u00fcn \u00e7\u0131ks\u0131n yoksulluk!- Ama, Manevi ve Politik Bilimler Akademisi’nin b\u00fct\u00fcn Jules Simonlar\u0131, Cizvitlerin t\u00fcm Germinysleri, \u00e7ocuklar\u0131 aptalla\u015ft\u0131rmak, i\u00e7g\u00fcdelerini bozmak, bedenlerini \u00e7\u00fcr\u00fc\u011fe \u00e7\u0131karmak i\u00e7in, kapitalist i\u015fliklerin bozuk havas\u0131 i\u00e7indeki \u00e7al\u0131\u015fmadan daha y\u0131k\u0131c\u0131 bir k\u00f6t\u00fcl\u00fck bulamazlard\u0131.
\u00c7a\u011f\u0131m\u0131z, \u00e7al\u0131\u015fma y\u00fczy\u0131l\u0131d\u0131r, diyorlar; asl\u0131nda ac\u0131n\u0131n, yoksullu\u011fun, koku\u015fmu\u015flu\u011fun y\u00fczy\u0131l\u0131d\u0131r.
Bununla birlikte, burjuva filozoflar, ekonomiciler, s\u00f6yledikleri g\u00fc\u00e7 anla\u015f\u0131lan Auguste Comte’dan g\u00fcl\u00fcn\u00e7 \u00f6l\u00e7\u00fcde a\u00e7\u0131k se\u00e7ik Leroy-Beaulieu’ye, \u015farlatanca romantik Victor Hugo’dan, b\u00f6ncesine kaba saba Paul de Kock’a kadar kentsoylu yazarlar\u0131n hepsi, \u00e7al\u0131\u015fman\u0131n b\u00fcy\u00fck \u00e7ocu\u011fu \u0130lerleme Tanr\u0131s\u0131’n\u0131n onuruna mide buland\u0131r\u0131c\u0131 \u015fark\u0131lar s\u00f6ylediler. Onlara bak\u0131l\u0131rsa, mutluluk egemen olacakt\u0131 d\u00fcnyada; daha \u015fimdiden ha geldi, ha geliyor gibiydi. Bu baylar, ge\u00e7mi\u015f y\u00fczy\u0131llara uzan\u0131p g\u00fcn\u00fcm\u00fcz\u00fcn tad\u0131n\u0131 tuzunu ka\u00e7\u0131racak \u015feyler getirmek i\u00e7in, derebeylikteki yoksullu\u011fun kirini pas\u0131n\u0131 e\u015felediler. Bu karn\u0131 tok, s\u0131rt\u0131 pek, daha d\u00fcn b\u00fcy\u00fck seny\u00f6rlerin \u00e7anak yalay\u0131c\u0131s\u0131, bug\u00fcn kentsoylular\u0131n kalem u\u015fa\u011f\u0131 olanlar can\u0131m\u0131zdan bezdirmediler mi bizi, retorik\u00e7i La Bruy\u00e8re’in anlatt\u0131\u011f\u0131 k\u00f6yl\u00fcyle. Eh, peki! Al\u0131n size, 1840 kapitalist ilerleme y\u0131l\u0131nda i\u015f\u00e7ilerin yararland\u0131\u011f\u0131 nimetlerin parlak bir tablosu. Bu tabloyu, bu baylardan biri, enstit\u00fc \u00fcyesi Dr. Villerm\u00e9 \u00e7iziyor. Bu ki\u015fi, 1848’de kitlelere kentsoylu ahlak\u0131n\u0131n ve ekonomisinin aptall\u0131klar\u0131n\u0131 a\u015f\u0131layan bu bilginler derne\u011finin \u00fcyesiydi. Thiers, Cousin, Passy ve akademisyen Blanqui de bu dernekte yer al\u0131yordu.
Dr. Villerm\u00e9, i\u015flikler kenti Alsace’dan, hani \u015fu insanseverli\u011fin ve sanayi cumhuriyet\u00e7ili\u011finin g\u00fclleri Kestnerlerin, Dollfuslerin Alsace’\u0131ndan s\u00f6z ediyor. Ama, doktor, i\u015f\u00e7ilerin yoksunlu\u011funu \u00f6n\u00fcm\u00fcze sermeden \u00f6nce, eski end\u00fcstri zanaat\u00e7\u0131s\u0131n\u0131n durumunu anlatan Alsacel\u0131 bir i\u015flik sahibine, Dollfus-Mieg \u015eirketi ortaklar\u0131ndan Th. Mieg’e kulak verelim:
“Mulhouse’da, bundan elli y\u0131l \u00f6nce (1813’te makineli modern end\u00fcstri do\u011farken), i\u015f\u00e7ilerin hepsi, kentte ve \u00e7evredeki k\u00f6ylerde oturan ve hemen hepsi, bir evi, \u00e7o\u011fu kez bir k\u00fc\u00e7\u00fck tarlas\u0131 olan topra\u011fa ba\u011fl\u0131 ki\u015filerdi.” (8)
\u00c7al\u0131\u015fman\u0131n alt\u0131n \u00e7a\u011f\u0131yd\u0131 o d\u00f6nem. Ama o g\u00fcnler, Alsace, end\u00fcstrisi ve pamuklular\u0131yla d\u00fcnyay\u0131 mala, Dollfuslar\u0131n\u0131, Koechlinlerini milyonlara bo\u011fmuyordu. Ama yirmi be\u015f y\u0131l sonra, Villerm\u00e9, Mulhouse’a gitti\u011finde, modern minotaure (9) kapitalist i\u015flik, \u00fclkeyi fethetmi\u015fti; insan \u00e7al\u0131\u015fmas\u0131na olan susuzlu\u011fu i\u00e7inde i\u015f\u00e7ileri yuvalar\u0131ndan kopar\u0131p alm\u0131\u015ft\u0131, onlar\u0131 daha bir e\u011fip b\u00fckmek, i\u00e7lerine \u00e7al\u0131\u015fma iste\u011fini daha bir sokabilmek i\u00e7in. \u0130\u015f\u00e7iler makinenin sesine ko\u015fuyorlard\u0131 binler ve binlerce.
“Bunlar\u0131n b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fc, 17 binde 5 bini,” diyor Villerm\u00e9, “kiralar\u0131n y\u00fcksekli\u011fi y\u00fcz\u00fcnden, kom\u015fu k\u00f6ylerde oturmak zorundayd\u0131lar. Kimileri de, \u00e7al\u0131\u015ft\u0131klar\u0131 i\u015flikten bir bu\u00e7uk fersah \u00f6telerde oturuyordu.”
“\u0130\u015f, Mulhouse’da, Dornach’ta, yaz-k\u0131\u015f sabah\u0131n be\u015finde ba\u015fl\u0131yor, ak\u015fam\u0131n be\u015finde sona eriyordu.. Her sabah kente geli\u015flerini, her ak\u015fam d\u00f6n\u00fc\u015flerini g\u00f6rmeli. Aralar\u0131nda, solgun benizli, bir deri bir kemik kad\u0131nlar var, hepsi de \u00e7amur deryas\u0131nda yal\u0131nayak y\u00fcr\u00fcyen, ya\u011fmur ya da kar ya\u011fd\u0131\u011f\u0131nda, \u015femsiyeleri olmad\u0131\u011f\u0131 i\u00e7in, y\u00fczlerini ve boyunlar\u0131n\u0131 korumak i\u00e7in \u00f6nl\u00fcklerini ya da etekliklerini ba\u015flar\u0131na ge\u00e7iren kad\u0131nlar. Onlar\u0131n yan\u0131 s\u0131ra, onlar kadar kire pasa batm\u0131\u015f, solgun benizli, partallar i\u00e7inde, \u00fcstleri ba\u015flar\u0131 makine ya\u011flar\u0131na bulanm\u0131\u015f s\u00fcr\u00fc s\u00fcr\u00fc gencecik \u00e7ocuk var. Bunlar, su ge\u00e7irmez giysileri alt\u0131nda ya\u011fmurdan daha iyi korunuyorlar. S\u00f6z\u00fcn\u00fc etti\u011fimiz kad\u0131nlar gibi koltuklar\u0131n\u0131n alt\u0131nda g\u00fcnl\u00fck yiyecekleri bile yok. Yaln\u0131zca, eve d\u00f6n\u00fcnceye kadar a\u011f\u0131zlar\u0131na atacaklar\u0131 ekmek par\u00e7as\u0131n\u0131 ellerinde tutuyor ya da ceketlerinin alt\u0131nda sakl\u0131yorlar.”
“B\u00f6ylece, en az 15 saat s\u00fcrd\u00fc\u011f\u00fcne g\u00f6re, upuzun bir g\u00fcn\u00fcn yorgunlu\u011funa, bu zavall\u0131lar i\u00e7in, s\u0131k s\u0131k zahmetli gidi\u015f geli\u015flerin yorgunlu\u011fu da ekleniyor. Sonunda, ak\u015famlar\u0131 evlerine uyuma gereksinimiyle yorgun arg\u0131n d\u00f6n\u00fcyor ve ertesi g\u00fcn, a\u00e7\u0131lma saatinde at\u00f6lyelerde bulunmak \u00fczere evden \u00e7\u0131k\u0131yorlar, doyas\u0131ya dinlenmeden.”
\u0130\u015fte \u015fimdi, kentlerde oturanlar\u0131n \u00fcst \u00fcste, t\u0131k\u0131\u015f t\u0131k\u0131\u015f ya\u015fad\u0131\u011f\u0131 berbat konutlar:
“Mulhouse’da, Darnach’ta ve kom\u015fu evlerde, iki ailenin birer k\u00f6\u015fede, iki tahta aras\u0131nda yere serpilmi\u015f samanlar \u00fczerinde yatt\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fcm. Haut-Rhin ilinde pamuk sanayisi i\u015f\u00e7ilerinin i\u00e7inde ya\u015fad\u0131klar\u0131 a\u015f\u0131r\u0131 yoksulluk, \u015fu y\u00fcrekler ac\u0131s\u0131 sonucu do\u011furuyordu: \u00dcretici t\u00fcccarlar\u0131n, kuma\u015f\u00e7\u0131lar\u0131n, fabrika m\u00fcd\u00fcrlerinin ailelerinde ya\u015fayan \u00e7ocuklar\u0131n yar\u0131s\u0131 21 ya\u015f\u0131na basarken, dokumac\u0131 ve pamuk iplik\u00e7isi ailelerdeyse, ayn\u0131 \u00e7a\u011fdaki \u00e7ocuklar\u0131n yar\u0131s\u0131 iki y\u0131l \u00f6nce \u00f6l\u00fcp gidiyorlard\u0131.”
Villerm\u00e9, i\u015flik \u00e7al\u0131\u015fmalar\u0131ndan s\u00f6z ederken, \u015funlar\u0131 ekliyor:
“Oradaki \u00e7al\u0131\u015fma, bir i\u015f, bir g\u00f6rev de\u011fil, bir i\u015fkencedir. Ve bu i\u015fkenceyi alt\u0131 ile sekiz ya\u015f aras\u0131ndaki \u00e7ocuklara uyguluyorlar. Bu, \u00f6zellikle pamuk ipli\u011fi i\u015fliklerinde \u00e7al\u0131\u015fan i\u015f\u00e7ileri y\u0131pratan, her Tanr\u0131n\u0131n g\u00fcn\u00fc \u00e7ekilen sonu gelmez bir i\u015fkencedir.”
\u00c7al\u0131\u015fma s\u00fcresi konusunda da Villerm\u00e9, ceza s\u00f6m\u00fcrgelerinde k\u00fcrek mahk\u00fbmlar\u0131n\u0131n g\u00fcnde 6 saat, Antiller’deki k\u00f6lelerin 9 saat, oysa 1789 Devrimi’ni ger\u00e7ekle\u015ftirmi\u015f ve o g\u00f6steri\u015fli \u0130nsan Haklar\u0131’n\u0131 ilan etmi\u015f olan Fransa’da, bir bu\u00e7uk saat yemek molas\u0131yla birlikte, at\u00f6lye i\u015f\u00e7ilerinin g\u00fcnde 16 saat \u00e7al\u0131\u015ft\u0131r\u0131ld\u0131klar\u0131n\u0131 sapt\u0131yor. (10)
Ey burjuvazinin devrimci ilkelerinin ac\u0131nas\u0131 ba\u015far\u0131s\u0131zl\u0131\u011f\u0131! Ey \u0130lerleme Tanr\u0131s\u0131’n\u0131n i\u00e7 karart\u0131c\u0131 arma\u011fan\u0131! Filozoflar, hi\u00e7 \u00e7al\u0131\u015fmadan para pul, han hamam edinmek i\u00e7in yoksullara i\u015f verenlere, insansever diye alk\u0131\u015f tutuyorlar. Bir k\u00f6y\u00fcn orta yerinde bir fabrika kurmaktansa, oraya veba tohumlar\u0131 sa\u00e7mak, su kaynaklar\u0131n\u0131 zehirlemek daha iyidir. Fabrika i\u015f\u00e7ili\u011fini ba\u015flat\u0131n, ne ne\u015fe kal\u0131r ortada, ne sa\u011fl\u0131k, ne de \u00f6zg\u00fcrl\u00fck. Ya\u015fam\u0131 g\u00fczel ve ya\u015fanmaya de\u011fer yapan ne varsa, hepsi gitti gider. (11)
Ekonomi uzmanlar\u0131 da, i\u015f\u00e7ilere “toplumsal zenginli\u011fi art\u0131rmak i\u00e7in \u00e7al\u0131\u015f\u0131n!” deyip duruyorlar hep. Ama, bir ba\u015fka ekonomist, Destut de Tracy, onlara \u015f\u00f6yle yan\u0131t veriyor: “Yoksul uluslarda halk\u0131n rahat\u0131 yerindedir. Zengin uluslardaysa, halk, genellikle yoksuldur.”
Tracy’nin izleyicisi Cherbuliez de \u015f\u00f6yle ekliyor: “\u0130\u015f\u00e7iler \u00fcretken anaparalar\u0131n birikimine katk\u0131da bulunarak, kendilerini er ge\u00e7 \u00fccretlerinin bir b\u00f6l\u00fcm\u00fcnden yoksun b\u0131rakacak olaya yard\u0131m etmi\u015f oluyorlar.” Ama, kendi yaygaralar\u0131yla sa\u011f\u0131rla\u015fm\u0131\u015f ve aptalla\u015fm\u0131\u015f olan ekonomi uzmanlar\u0131 “kendi g\u00f6nencinizi yaratmak i\u00e7in \u00e7al\u0131\u015f\u0131n!” diyorlar i\u015f\u00e7ilere yan\u0131t olarak. Anglikan Kilisesi rahibi sayg\u0131de\u011fer Townshend, H\u0131ristiyan ho\u015fg\u00f6r\u00fcs\u00fc ad\u0131na \u015funlar\u0131 s\u00f6yl\u00fcyor boyuna: “\u00c7al\u0131\u015f\u0131n, gece g\u00fcnd\u00fcz demeden \u00e7al\u0131\u015f\u0131n! \u00c7al\u0131\u015farak yoksullu\u011funuzu art\u0131r\u0131rs\u0131n\u0131z; sizin yoksullu\u011funuz da, yasa g\u00fcc\u00fcyle sizleri zorla \u00e7al\u0131\u015ft\u0131rmaktan kurtar\u0131r bizi. Yasa zoruyla \u00e7al\u0131\u015fmak \u00e7ok s\u0131k\u0131nt\u0131 verir, \u00e7ok zorlanma gerektirir, \u00e7ok g\u00fcr\u00fclt\u00fc pat\u0131rt\u0131ya yol a\u00e7ar. A\u00e7l\u0131ksa, tam tersine, g\u00fcr\u00fclt\u00fcs\u00fcz, sessiz s\u00fcrekli bir bask\u0131 de\u011fildir yaln\u0131zca, \u00e7al\u0131\u015fma ve u\u011fra\u015f\u0131n en do\u011fal d\u00fcrt\u00fcs\u00fc olarak, en etkili \u00e7abalara da yol a\u00e7ar ayn\u0131 zamanda.”
\u00c7al\u0131\u015f\u0131n, \u00e7al\u0131\u015f\u0131n i\u015f\u00e7iler, toplumsal serveti ve kendi yoksullu\u011funuzu art\u0131rmak i\u00e7in \u00e7al\u0131\u015f\u0131n. \u00c7al\u0131\u015f\u0131n ki, daha da yoksulla\u015farak daha \u00e7ok \u00e7al\u0131\u015fmak ve yoksulla\u015fmak i\u00e7in birtak\u0131m nedenleriniz olsun. Kapitalist \u00fcretimin ac\u0131mas\u0131z yasas\u0131 budur i\u015fte.
\u0130\u015f\u00e7iler, ekonomi uzmanlar\u0131n\u0131n aldat\u0131c\u0131 s\u00f6zlerine kulak verdikleri i\u00e7in, kendilerini canla ba\u015fla \u00e7al\u0131\u015fma tutkusuna adam\u0131\u015flard\u0131r. \u0130\u015f\u00e7iler, t\u00fcm toplumu, toplumsal organizmay\u0131 ba\u015ftan ba\u015fa sarsan sanayideki a\u015f\u0131r\u0131 \u00fcretimin bunal\u0131mlar\u0131 i\u00e7ine at\u0131yorlar. \u00d6yle ki, mal \u00e7oklu\u011fu, al\u0131c\u0131 yoklu\u011fu y\u00fcz\u00fcnden i\u015flikler kapan\u0131yor ve a\u00e7l\u0131k, i\u015f\u00e7i n\u00fcfusa adeta k\u0131rba\u00e7la veryans\u0131n ediyor. \u00c7al\u0131\u015fma dogmas\u0131yla serseme d\u00f6nen i\u015f\u00e7ilerin, s\u00f6zde g\u00f6nen\u00e7 d\u00f6neminde ba\u015flar\u0131na bela ettikleri a\u015f\u0131r\u0131 \u00fcretim, bug\u00fcnk\u00fc yoksulluklar\u0131n\u0131n nedenidir. Bu\u011fday ambar\u0131na ko\u015fup “A\u00e7\u0131z, bir \u015feyler yemek istiyoruz! Bir tek mang\u0131r\u0131m\u0131z bile yok. \u0130\u015fin do\u011frusu bu, ama meteli\u011fe kur\u015fun atmakla birlikte, bu\u011fday hasad\u0131n\u0131 ve ba\u011fbozumunu yine de bizler yapt\u0131k..” demeye gerek yok. Sanayi manast\u0131rlar\u0131n\u0131n kurucusu Bay Bonnet de Jujurieux’n\u00fcn ambarlar\u0131n\u0131 ku\u015fat\u0131p, \u015f\u00f6yle hayk\u0131rman\u0131n da gere\u011fi yok: “Bay Bonnet, i\u015fte sizin iplik\u00e7i, dokumac\u0131 kad\u0131n i\u015f\u00e7ileriniz, bir Yahudi’nin g\u00f6z\u00fcn\u00fc ya\u015fartacak denli yamal\u0131 pamuk giysileri i\u00e7inde so\u011fuktan titre\u015fiyorlar. Ama bununla birlikte, t\u00fcm H\u0131ristiyan d\u00fcnyas\u0131n\u0131n hoppa kad\u0131nlar\u0131n\u0131n ipekli giysilerini dokuyanlar onlard\u0131. Zavall\u0131 kad\u0131nlar g\u00fcnde 13 saat \u00e7al\u0131\u015f\u0131yorlard\u0131. S\u00fcslenmeye zamanlar\u0131 yoktu. \u015eimdi i\u015fsizdirler ve dokuduklar\u0131 ipeklileri h\u0131\u015f\u0131rdata h\u0131\u015f\u0131rdata giyebilirler. S\u00fctdi\u015flerini d\u00f6kt\u00fcklerinden beri, kendilerini sizin servetinize adad\u0131lar ve perhizli bir ya\u015fam s\u00fcrd\u00fcler. \u015eimdi g\u00fcnleri bo\u015f ge\u00e7iyor ve \u00e7al\u0131\u015fmalar\u0131n\u0131n meyvalar\u0131n\u0131 almak istiyorlar biraz. Haydi Bay Bonnet, ipeklilerinizi veriverin, Bay Harmel muslinlerini, Bay Pouyer-Quertier kasalar\u0131n\u0131, Bay Pinet de, so\u011fuk ve \u0131slak k\u00fc\u00e7\u00fck ayaklar\u0131 i\u00e7in potinlerini verecek… Ba\u015ftan aya\u011fa giyinik ve k\u0131p\u0131r k\u0131p\u0131rd\u0131rlar, onlar\u0131 seyretmek ho\u015funuza gidecektir. Haydi, h\u0131k m\u0131k etmeyin. -Siz insanl\u0131\u011f\u0131n dostusunuz, \u00fcstelik H\u0131ristiyans\u0131n\u0131z de\u011fil mi?- Canlar\u0131n\u0131 di\u015flerine takarak kazand\u0131rm\u0131\u015f olduklar\u0131 servetinizi kad\u0131n i\u015f\u00e7ilerinizin buyru\u011funa verin. -Siz ticarete g\u00f6n\u00fcl ba\u011flam\u0131\u015f de\u011fil misiniz?- \u00d6yleyse mallar\u0131n dola\u015f\u0131m\u0131n\u0131 kolayla\u015ft\u0131r\u0131n; i\u015fte size haphaz\u0131r t\u00fcketiciler. Onlara s\u0131n\u0131rs\u0131z krediler sa\u011flay\u0131n. Bunu, Adem ve Havva’dan bu yana tan\u0131mad\u0131\u011f\u0131n\u0131z ve size hi\u00e7bir \u015fey, hatta bir bardak su bile vermemi\u015f olan t\u00fcccarlara da yapmak zorundas\u0131n\u0131z. Kad\u0131n i\u015f\u00e7ileriniz, ellerinden geldi\u011fince bunu sa\u011flayacaklard\u0131r. Vadenin son buldu\u011fu g\u00fcnde kaytarmaya ba\u015flar, imzalar\u0131n\u0131n protesto edilmesine yol a\u00e7arlarsa, onlar\u0131 iflasa s\u00fcr\u00fcklersiniz; e\u011fer haczedecek hi\u00e7bir \u015feyleri yoksa, bor\u00e7lar\u0131n\u0131 duayla \u00f6demelerini istersiniz: onlar, le\u015f gibi t\u00fct\u00fcn kokan, kara c\u00fcppeli papazlardan daha iyi yollarlar cennete sizi.”
\u00dcr\u00fcnlerin genel bir da\u011f\u0131l\u0131m\u0131nda bunal\u0131m anlar\u0131ndan ve evrensel bir e\u011flenceden yararlanacak yerde a\u00e7l\u0131ktan \u00f6len i\u015f\u00e7iler, gidip ba\u015flar\u0131n\u0131 i\u015fliklerin kap\u0131lar\u0131na \u00e7arp\u0131yorlar. Solgun y\u00fczler, bir deri bir kemik bedenler, ac\u0131nas\u0131 s\u00f6zlerle fabrikac\u0131lar\u0131 ku\u015fat\u0131yorlar: “\u0130yi y\u00fcrekli Bay Chagot, sevecen Bay Schneider, daha i\u015f verin bize. Bize ac\u0131 \u00e7ektiren a\u00e7l\u0131k de\u011fil, \u00e7al\u0131\u015fma tutkusudur.”
Ve ayakta zor duran bu zavall\u0131lar 12-14 \u00e7al\u0131\u015fma saatini sofralar\u0131nda ekmek oldu\u011fu zamankinden iki kat daha ucuza sat\u0131yorlar. Sanayinin insanseverleri de ucuza \u00fcretim yapmak i\u00e7in, i\u015fsizlikten yararlan\u0131yorlar.
E\u011fer sanayi bunal\u0131mlar\u0131, gecenin g\u00fcnd\u00fcz\u00fc izledi\u011fi gibi, a\u015f\u0131r\u0131 \u00e7al\u0131\u015fma d\u00f6nemlerini ister istemez izliyor ve ka\u00e7\u0131n\u0131lmaz yoksullukla \u00e7\u0131kar yolu olmayan i\u015fsizli\u011fi ard\u0131ndan s\u00fcr\u00fckl\u00fcyorsa, o zaman ac\u0131mas\u0131z iflaslar\u0131 da getiriyordur yede\u011finde. \u00dcretici, \u00fcretme kredisi buldu\u011fu s\u00fcrece, \u00e7al\u0131\u015fma kudurganl\u0131\u011f\u0131n\u0131n dizginlerini koyverdi mi, i\u015flenecek ham madde sa\u011flamak i\u00e7in habire bor\u00e7lan\u0131r da bor\u00e7lan\u0131r. Piyasan\u0131n bo\u011faz\u0131na kadar dolup ta\u015ft\u0131\u011f\u0131n\u0131; mallar bir t\u00fcrl\u00fc sat\u0131lmay\u0131nca da, bono vadelerinin dolaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmeksizin, durmadan \u00fcretir de \u00fcretir. Kuyru\u011fu s\u0131k\u0131\u015f\u0131nca da gidip Yahudi’ye yalvar\u0131r, ayaklar\u0131na kapan\u0131r, kan\u0131n\u0131, onurunu ayaklar alt\u0131na atar. Rothschild: “Birazc\u0131k alt\u0131n i\u015fi g\u00f6r\u00fcr. Deponuzda 20 bin \u00e7ift \u00e7orab\u0131n\u0131z var. Ben onlar\u0131 d\u00f6rt meteli\u011fe sat\u0131n al\u0131r\u0131m…” diye yan\u0131tlar onu. \u00c7oraplar\u0131 al\u0131nca da, onlar\u0131 6-8 meteli\u011fe satar ve hi\u00e7 kimsenin olmayan \u00e7il \u00e7il y\u00fcz meteli\u011fi indirir cebine. Ama \u00fcretici, daha iyi atlayabilmek i\u00e7in geri geri \u00e7ekilmi\u015ftir. Sonunda iflas s\u00f6k\u00fcn eder ve depolar dolup ta\u015far. O zaman kap\u0131dan i\u00e7eriye nas\u0131l girdikleri bilinmeyen mallar pencereden d\u0131\u015far\u0131 f\u0131rlat\u0131l\u0131r. \u00c7\u00fcnk\u00fc, yok edilen mallar\u0131n de\u011feri y\u00fczlerce milyonu bulmu\u015ftur. Ge\u00e7en y\u00fczy\u0131lda bunlar, ya yak\u0131l\u0131r ya da suya at\u0131l\u0131rd\u0131. (12) Ama bu sonuca varmadan \u00f6nce, \u00fcreticiler, y\u0131\u011f\u0131lan mallar\u0131 i\u00e7in pazar pe\u015finde d\u00fcnyay\u0131 dola\u015f\u0131yorlar, pamuklular\u0131n\u0131 piyasaya s\u00fcrmek i\u00e7in de h\u00fck\u00fcmetlerini, Kongolar\u0131 yurt topraklar\u0131na katmaya, Tonkenleri almaya, \u00c7in Seddi’ni topa tutup yerle bir etmeye zorluyorlar. Son y\u00fczy\u0131llarda Amerika’da ya da Hindistan’da kim sat\u0131\u015f tekelini elde edecek diye, Fransa ile \u0130ngiltere aras\u0131nda \u00f6lesiye bir sava\u015f\u0131m s\u00fcr\u00fcp gidiyordu. Binlerce gen\u00e7 ve g\u00fcrb\u00fcz insan, 15., 16. ve 17. y\u00fczy\u0131llar\u0131n s\u00f6m\u00fcrge sava\u015flar\u0131nda, denizleri kanlar\u0131yla k\u0131z\u0131la boyam\u0131\u015flard\u0131.
Mallar gibi anaparalar da bolla\u015f\u0131yor. Para babalar\u0131, onlar\u0131 nereye koyacaklar\u0131n\u0131 bilemiyorlar. O zaman, sigaralar\u0131n\u0131 i\u00e7erek aylak aylak g\u00fcne\u015flenen uluslara gidiyorlar, demir yollar\u0131 d\u00f6\u015femeye, fabrikalar kurmaya ve \u00e7al\u0131\u015fman\u0131n u\u011fursuzlu\u011funu g\u00f6t\u00fcrmeye. Frans\u0131z sermayesinin d\u0131\u015fa ak\u0131\u015f\u0131, bir sabah diplomatik g\u00fc\u00e7l\u00fcklerle sona eriyor: Fransa, \u0130ngiltere ve Almanya’n\u0131n, hangi tefecinin \u00f6nce alaca\u011f\u0131 konusunda sa\u00e7 sa\u00e7a, ba\u015f ba\u015fa birbirlerine girmek \u00fczere olduklar\u0131 M\u0131s\u0131r’da; sonra da netameli bor\u00e7lar\u0131 toplamak amac\u0131yla m\u00fcba\u015firlik yapmak \u00fczere Frans\u0131z askerlerinin g\u00f6nderildi\u011fi Meksika Sava\u015flar\u0131’nda. (13)
Bu bireysel ve toplumsal yoksunluklar, b\u00fcy\u00fck, say\u0131s\u0131z ve sonsuzmu\u015f gibi g\u00f6r\u00fcnseler de, i\u015f\u00e7i s\u0131n\u0131f\u0131 “istiyorum onu!” deyince, yakla\u015fan aslan\u0131n kar\u015f\u0131s\u0131nda toz olan s\u0131rtlan ve \u00e7akallar gibi, ortadan kalkacaklard\u0131r. Ama i\u015f\u00e7i s\u0131n\u0131f\u0131 kendi g\u00fcc\u00fcn\u00fcn bilincine varmak i\u00e7in, H\u0131ristiyan ahlak\u0131n\u0131n, ekonominin, liberal d\u00fc\u015f\u00fcncenin \u00f6nyarg\u0131lar\u0131n\u0131 ayaklar alt\u0131na almal\u0131d\u0131r. Do\u011fal i\u00e7g\u00fcd\u00fclerine d\u00f6nmeli; kentsoylu devriminin metafizik\u00e7i savunucular\u0131n\u0131n haz\u0131rlad\u0131\u011f\u0131 veremli \u0130nsan Haklar\u0131’ndan binlerce kez daha kutsal olan Tembellik Hakk\u0131’n\u0131 ilan etmeli; g\u00fcnde \u00fc\u00e7 saatten \u00e7ok \u00e7al\u0131\u015fmamaya kendini zorlamal\u0131, g\u00fcn\u00fcn ve gecenin geri kalan saatlerinde tembellik etmeli ve t\u0131ka basa yemeli.
Buraya kadar i\u015fim kolayd\u0131, hepinizin \u00e7ok iyi bildi\u011fi k\u00f6t\u00fcl\u00fckleri dile getirmekten ba\u015fka bir \u015fey yapmad\u0131m, ne yaz\u0131k ki! Ama verilen s\u00f6zlerin bir sapt\u0131rmaca; daha y\u00fczy\u0131l ba\u015f\u0131ndan bu yana i\u00e7ine itildi\u011fi a\u015f\u0131r\u0131 \u00e7al\u0131\u015fman\u0131n insano\u011flunun ba\u015f\u0131na gelen belalar\u0131n en korkuncu oldu\u011funa i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131 inand\u0131rmaya kalk\u0131\u015fmak, benim g\u00fcc\u00fcm\u00fc a\u015fan bir i\u015ftir. Ancak, ak\u0131ll\u0131ca d\u00fczenlendi\u011fi, g\u00fcnde en \u00e7ok \u00fc\u00e7 saatle s\u0131n\u0131rland\u0131\u011f\u0131 zaman, \u00e7al\u0131\u015fman\u0131n, tembellik zevkinin tad\u0131 tuzu, insan bedenine hay\u0131rl\u0131 bir al\u0131\u015ft\u0131rma, toplumsal d\u00fczene yararl\u0131 bir tutku olaca\u011f\u0131n\u0131 anlatmak da yine beni a\u015fan bir i\u015ftir. Yaln\u0131zca fizyologlar, sa\u011fl\u0131kbilimciler ve kom\u00fcnist iktisat\u00e7\u0131lar bu i\u015fe giri\u015febilirler. \u0130lerideki sayfalarda, modern \u00fcretim ara\u00e7lar\u0131 ve onlar\u0131n s\u0131n\u0131rs\u0131z \u00fcretim g\u00fc\u00e7leri belli oldu\u011funa g\u00f6re, i\u015f\u00e7ilerin o ipe sapa gelmez \u00e7al\u0131\u015fma tutkular\u0131n\u0131 bast\u0131rmak, \u00fcrettikleri mallar\u0131 t\u00fcketmek zorunda olduklar\u0131n\u0131 kan\u0131tlamakla yetinece\u011fim.<\/p>\n

FAZLA \u00dcRET\u0130M\u0130N
ARDINDAN GELEN<\/p>\n

Cicero d\u00f6neminin Yunan \u015fairi Antiparos, su de\u011firmeninin (tane \u00f6\u011f\u00fcten) bulunmas\u0131n\u0131, tutsak kad\u0131nlar\u0131 \u00f6zg\u00fcrl\u00fc\u011fe kavu\u015fturacak ve alt\u0131n \u00e7a\u011f\u0131 geri getirecek diye \u015f\u00f6yle kutluyordu:
“Siz ey de\u011firmende \u00e7al\u0131\u015fan kad\u0131nlar! De\u011firmen ta\u015f\u0131n\u0131 d\u00f6nd\u00fcren kolu b\u0131rak\u0131n, rahat rahat uyuyun! Horoz, vars\u0131n g\u00fcn\u00fcn \u0131\u015f\u0131d\u0131\u011f\u0131n\u0131 bo\u015f yere haber versin size! Dao, k\u00f6lelerin i\u015fini perilere y\u00fckledi. \u0130\u015fte, onlar \u015fimdi g\u00fcle oynaya \u00e7ark\u0131n \u00fcst\u00fcnde s\u0131\u00e7ray\u0131p duruyorlar. Ve i\u015fte sallanan dingil \u0131\u015f\u0131lt\u0131larla d\u00f6n\u00fcyor, a\u011f\u0131r ta\u015f\u0131 \u00e7evire \u00e7evire.
“Babalar\u0131m\u0131z\u0131n ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcrelim. Tanr\u0131\u00e7an\u0131n bize verdi\u011fi bo\u015f zaman\u0131n tad\u0131n\u0131 \u00e7\u0131karal\u0131m.”
Yaz\u0131k! Pagan \u015fairin mu\u015ftulad\u0131\u011f\u0131 bo\u015f zaman gelmedi. K\u00f6r, sap\u0131k ve insan can\u0131na k\u0131yan \u00e7al\u0131\u015fma tutkusu, \u00f6zg\u00fcrle\u015ftirici makineyi, \u00f6zg\u00fcr insanlar\u0131 k\u00f6lele\u015ftiren bir araca d\u00f6n\u00fc\u015ft\u00fcr\u00fcyor: \u00fcreticili\u011fi, yoksulla\u015ft\u0131r\u0131yor onlar\u0131.
\u0130yi bir kad\u0131n i\u015f\u00e7i, i\u011fle dakikada ancak be\u015f ilmek atar, oysa kimi d\u00f6n\u00fc\u015f\u00fcml\u00fc dokuma tezg\u00e2hlar\u0131 ayn\u0131 s\u00fcre i\u00e7inde 30 bin ilmek at\u0131yorlar. Buna g\u00f6re, makinedeki her dakika, kad\u0131n i\u015f\u00e7inin 100 saat \u00e7al\u0131\u015fmas\u0131na e\u015fittir; ya da, makine her dakikada kad\u0131n i\u015f\u00e7iye on g\u00fcnl\u00fck bir dinlenme zaman\u0131 sa\u011flamaktad\u0131r. Dokuma sanayisi i\u00e7in do\u011fru olan, modern mekanikle yenilenen t\u00fcm sanayiler i\u00e7in de az \u00e7ok do\u011frudur. Ama, ne g\u00f6r\u00fcyoruz? Makine geli\u015ftik\u00e7e ve insan \u00e7al\u0131\u015fmas\u0131n\u0131 durmadan artan bir h\u0131z ve kesinlikle yendik\u00e7e, i\u015f\u00e7i, dinlenme s\u00fcresini ayn\u0131 oranda uzatacak yerde, makineyle yar\u0131\u015f\u0131rcas\u0131na \u00e7abas\u0131n\u0131 iki kat art\u0131r\u0131yor. Sa\u00e7ma ve \u00f6ld\u00fcr\u00fcc\u00fc bir yar\u0131\u015fma bu! \u0130nsan ve makine yar\u0131\u015fmas\u0131n\u0131n alabildi\u011fine serbest kalmas\u0131 i\u00e7in, i\u015f\u00e7iler, zanaat\u00e7\u0131lar\u0131n \u00e7al\u0131\u015fmas\u0131n\u0131 s\u0131n\u0131rlayan eski loncalar\u0131n akla uygun yasalar\u0131n\u0131 ve tatil g\u00fcnlerini ortadan kald\u0131rm\u0131\u015flard\u0131. (14) \u00c7\u00fcnk\u00fc o d\u00f6nemin \u00fcreticileri, yedi g\u00fcn\u00fcn yaln\u0131zca be\u015finde \u00e7al\u0131\u015ft\u0131klar\u0131 i\u00e7in, palavrac\u0131 ekonomicilerin anlatt\u0131klar\u0131 gibi, yaln\u0131zca hava ve suyla ya\u015fad\u0131klar\u0131na m\u0131 inan\u0131yorlard\u0131? Haydi can\u0131m siz de! D\u00fcnyan\u0131n tad\u0131n\u0131 \u00e7\u0131karmak, sevi\u015fmek, ne\u015fe verici Tembellik Tanr\u0131s\u0131’n\u0131n onuruna \u015f\u00f6lenler d\u00fczenlemek i\u00e7in bo\u015f zamanlar\u0131 vard\u0131 onlar\u0131n. Protestanl\u0131\u011fa batm\u0131\u015f olan o ne\u015fesiz \u0130ngiltere, o zamanlar kendisine “Ne\u015feli \u0130ngiltere” dedirtiyordu. Rabelais, Quevedo, Cervantes ve ser\u00fcven romanlar\u0131n\u0131n bilinmeyen yazarlar\u0131, iki sava\u015f ve y\u0131k\u0131m aras\u0131nda, i\u00e7kilerin \u00e7anak \u00e7anak ta\u015f\u0131nd\u0131\u011f\u0131, o keyfi \u00e7\u0131kar\u0131lan i\u00e7ki \u00e2lemlerinin betimlemeleriyle a\u011fz\u0131m\u0131z\u0131n suyunu ak\u0131t\u0131yorlar. (15)
Jordaens ve Flaman ressamlar, bunlar\u0131 o g\u00f6n\u00fcl a\u00e7\u0131c\u0131 tablolar\u0131nda resimlemi\u015flerdir. Siz ey ulu Gargantua mideliler, ne oldu sizlere? T\u00fcm insan d\u00fc\u015f\u00fcncesini ku\u015fatan ulu beyinler, ne oldunuz? Bizler, \u00e7ok k\u00fc\u00e7\u00fcld\u00fck ve yozla\u015ft\u0131r\u0131ld\u0131k. Kudurmu\u015f inek eti, patates, k\u0131rm\u0131z\u0131 \u015farap ve Prusya schnaps\u0131 ustaca birbiriyle kayna\u015farak bedenlerimizi zay\u0131flatt\u0131, akl\u0131m\u0131z\u0131 k\u0131saltt\u0131. \u0130\u015fte o zaman, insan midesini k\u00fc\u00e7\u00fclt\u00fcr ve makine \u00fcreticili\u011fini art\u0131r\u0131r; yine o zaman, iktisat\u00e7\u0131lar Malthus’un kuram\u0131n\u0131, din de perhizcili\u011fi ve \u00e7al\u0131\u015fma dogmas\u0131n\u0131 \u00f6\u011f\u00fctler bize. Ama, onlar\u0131n dilini kopar\u0131p k\u00f6peklere atmak gerekirdi.
\u0130\u015f\u00e7i s\u0131n\u0131f, her \u015feyi basite indiren o iyi niyetiyle \u00f6z\u00fcn\u00fc k\u00f6r\u00fc k\u00f6r\u00fcne a\u015f\u0131lamalara ve do\u011fal ta\u015fk\u0131nl\u0131\u011f\u0131yla g\u00f6z\u00fc kapal\u0131 kendini \u00e7al\u0131\u015fmaya ve perhize kapt\u0131rd\u0131\u011f\u0131 i\u00e7in, kapitalist s\u0131n\u0131f, kendini tembelli\u011fe, zoraki zevke, verimsizli\u011fe ve a\u015f\u0131r\u0131 t\u00fcketicili\u011fe vurmu\u015ftur. Ama, i\u015f\u00e7inin a\u015f\u0131r\u0131 \u00e7al\u0131\u015fmas\u0131 can\u0131n\u0131 \u00e7\u0131kar\u0131yor ve sinirlerini geriyorsa, bu, kentsoylu i\u00e7in ac\u0131 \u00e7ekme bak\u0131m\u0131ndan ayn\u0131 \u00f6l\u00e7\u00fcde verimlidir.
\u00dcretici s\u0131n\u0131f\u0131n kendini adad\u0131\u011f\u0131 perhiz rejimi, ha babam ha \u00fcretti\u011fi \u00fcr\u00fcnler, kentsoylular\u0131 a\u015f\u0131r\u0131 \u00f6l\u00e7\u00fcde t\u00fcketmek zorunda b\u0131rak\u0131yor. Kapitalist \u00fcretimin ba\u015flang\u0131c\u0131nda, yani bir ya da iki y\u00fczy\u0131l \u00f6ncesinde, kentsoylu, yerli yerine oturmu\u015f, akla yatk\u0131n ve kendi halinde gelenekleri olan bir insand\u0131. Kar\u0131s\u0131yla \u015f\u00f6yle b\u00f6yle yetiniyordu, susay\u0131nca i\u00e7er, ac\u0131k\u0131nca doyas\u0131ya yerdi. Sefilce ya\u015fam\u0131n soylu \u00f6zelliklerini dalkavuklara ve kibar fahi\u015felere b\u0131rak\u0131rd\u0131. Bug\u00fcn, sonradan g\u00f6rme hi\u00e7bir ki\u015finin \u00e7ocu\u011fu yoktur ki, orospulu\u011fu geli\u015ftirmeyi ve c\u0131va madeni i\u015f\u00e7ilerine bir ama\u00e7 sa\u011flama yolunda \u00fcst\u00fcn\u00fc ba\u015f\u0131n\u0131 c\u0131vaya bulama zorunda oldu\u011funu d\u00fc\u015f\u00fcnmesin… Bu meslekte, insan\u0131n bedeni h\u0131zla \u00e7\u00f6ker, sa\u00e7lar\u0131 ve di\u015fleri d\u00f6k\u00fcl\u00fcr, g\u00f6vdesi \u00e7arp\u0131l\u0131r, g\u00f6be\u011fi \u015fi\u015fer, solu\u011fu kesilir. Devinimleri a\u011f\u0131rla\u015f\u0131r, eklemleri kire\u00e7lenir, parmak kemikleri d\u00fc\u011f\u00fcmlenir. C\u00fcmb\u00fc\u015flerin yorgunlu\u011funa katlanamayacak kadar g\u00fc\u00e7s\u00fcz, ama, Proudhonculu\u011fun y\u00fck\u00fcn\u00fc s\u0131rtlanm\u0131\u015f olanlar, ekonomi politi\u011fin Garnierleri, hukuk felsefesinin Acollaslar\u0131 gibi besteci ve yay\u0131mc\u0131lar\u0131n bo\u015f zamanlar\u0131n\u0131 doldurmak i\u00e7in karalad\u0131klar\u0131 koca koca uyutucu kitaplarla beyinlerini kurutuyorlar.
Sosyete kad\u0131nlar\u0131, ac\u0131n\u0131n ac\u0131s\u0131 bir ya\u015fam s\u00fcr\u00fcyorlar. Terzi kad\u0131nlar\u0131n didine \u00e7\u0131rp\u0131na yapt\u0131klar\u0131 o perilere yara\u015f\u0131r tuvaletleri deneyip de\u011ferlendirmek i\u00e7in, sabah ak\u015fam, bir giysiyle bir ba\u015fkas\u0131 aras\u0131nda mekik dokuyorlar. Saatlerce, sa\u00e7lar\u0131n\u0131 enselerinde toplat\u0131p topuz yapt\u0131rma tutkular\u0131n\u0131, her ne pahas\u0131na olursa olsun doyurmaya \u00e7al\u0131\u015fan usta berberlere teslim eden, o i\u00e7i bo\u015f kafal\u0131lar. Korselerinin i\u00e7inde s\u0131k\u0131\u015f\u0131p kalm\u0131\u015f, kunduralar\u0131 i\u00e7inde ayaklar\u0131 b\u00fcz\u00fclm\u00fc\u015f, bir itfaiyecinin y\u00fcz\u00fcn\u00fc k\u0131zartacak denli a\u00e7\u0131k sa\u00e7\u0131k bir giyimle, yoksullar i\u00e7in birka\u00e7 metelik toplamak amac\u0131yla, gecelerce balolarda f\u0131r d\u00f6n\u00fcp dururlar. Sevsinler sizi.
Kentsoylu, \u00fcretmeyen ve alabildi\u011fine t\u00fcketen iki katl\u0131 toplumsal g\u00f6revini yerine getirmek i\u00e7in, yaln\u0131zca, kendi halindeki zevklerini d\u00fcrt\u00fc\u015flemek, iki y\u00fczy\u0131l \u00f6nceki yorucu al\u0131\u015fkanl\u0131klar\u0131n\u0131 yitirmek ve kendini a\u015f\u0131r\u0131 l\u00fckse, alabildi\u011fine b\u0131kk\u0131nl\u0131\u011fa ve frengili c\u00fcmb\u00fc\u015flere teslim etmek de\u011fil, ayn\u0131 zamanda kendine yard\u0131m sa\u011flamak amac\u0131yla, b\u00fcy\u00fck bir insan kalabal\u0131\u011f\u0131n\u0131 \u00fcretici i\u015flerden uzak tutmak zorunda kalm\u0131\u015ft\u0131r.
\u0130\u015fte size, \u00fcretici g\u00fc\u00e7lerin kayb\u0131n\u0131n ne denli b\u00fcy\u00fck oldu\u011funu kan\u0131tlayan birka\u00e7 say\u0131. 1861 n\u00fcfus say\u0131m\u0131na g\u00f6re, \u0130ngiltere’nin ve Galler \u00fclkesi’nin n\u00fcfusu 20.066.244 idi. Bunun 9.776.259’u erkek, 10.289.965’i kad\u0131nd\u0131. \u00c7al\u0131\u015famayacak kadar \u00e7ok ya\u015fl\u0131 ve \u00e7ok gen\u00e7 olanlar, verimsiz kad\u0131nlar, erginler ve \u00e7ocuklar, sonra \u00fcretici olmayan y\u00f6neticiler, polisler, yarg\u0131\u00e7lar, askerler, orospular, sanat\u00e7\u0131lar, bilimadamlar\u0131 vb. gibi ideolojik meslekler, daha sonra da, i\u015fleri g\u00fc\u00e7leri, \u00f6zelikle yaln\u0131zca toprak geliri, faiz, k\u00e2r pay\u0131 vb. ad\u0131 alt\u0131nda ba\u015fkalar\u0131n\u0131n eme\u011fini s\u00f6m\u00fcrmek olan insanlar bir yana b\u0131rak\u0131l\u0131rsa, geriye \u00fcretim, ticaret ve para i\u015flerinde \u00e7al\u0131\u015fan kapitalistlerle birlikte her ya\u015ftan kad\u0131n ve erkek 8 milyon ki\u015fi kal\u0131r. Bu 8 milyonun i\u00e7inde \u015funlar var:
– Tar\u0131m i\u015f\u00e7ileri (\u00e7obanlar, \u00e7iftlik sahibinin yan\u0131nda oturan u\u015faklar ve hizmet\u00e7ilerle birlikte): 1.098.261.
– Pamuk, y\u00fcn keten, kenevir, ipek ve dokuma fabrikas\u0131 i\u015f\u00e7ileri: 642. 607.
– K\u00f6m\u00fcr ve maden ocaklar\u0131 i\u015f\u00e7ileri: 565.835.
– Maden i\u015f\u00e7ileri (y\u00fcksek f\u0131r\u0131n, hadde makinelerinde vb. \u00e7al\u0131\u015fanlar): 396.998.
– U\u015fak s\u0131n\u0131f\u0131: 1.208.648.
“Dokuma fabrikas\u0131 i\u015f\u00e7ileriyle k\u00f6m\u00fcr ve maden ocaklar\u0131 i\u015f\u00e7ileri say\u0131s\u0131n\u0131 ele al\u0131rsak, 1.208.442; birincilere demir-\u00e7elik fabrika i\u015f\u00e7ilerini eklersek toplam olarak 1. 039.605 say\u0131s\u0131na ula\u015f\u0131r\u0131z. Bu, her seferinde, modern i\u015f k\u00f6lelerinden daha d\u00fc\u015f\u00fck bir say\u0131 demektir. \u0130\u015fte size makineli kapitalist s\u00f6m\u00fcr\u00fcn\u00fcn e\u015fsiz bir sonucu!” (16).
Say\u0131ca b\u00fcy\u00fckl\u00fc\u011f\u00fc, kapitalist uygarl\u0131\u011f\u0131n vard\u0131\u011f\u0131 d\u00fczeyi g\u00f6steren b\u00fct\u00fcn bu u\u015fak s\u0131n\u0131f\u0131na \u015funlar\u0131 eklemek gerekir: kendilerini, salt zengin s\u0131n\u0131flar\u0131n b\u00fcy\u00fck harcamal\u0131 ve (gereksiz, kof, uydurma, i\u015fe yaramaz) zevklerini doyurmaya adam\u0131\u015f bir tak\u0131m zavall\u0131lar s\u0131n\u0131f\u0131, elmas yontucular\u0131, dantelac\u0131lar, nak\u0131\u015f\u00e7\u0131 kad\u0131nlar, l\u00fcks cilt i\u015f\u00e7ileri, e\u011flence evlerinin bezek\u00e7ileri vb. (17)
Zorlama bir zevkin ahlaks\u0131zla\u015ft\u0131rd\u0131\u011f\u0131 kat\u0131ks\u0131z bir tembellik i\u00e7ine g\u00f6m\u00fclen kentsoylu s\u0131n\u0131f\u0131, bu y\u00fczden \u00e7ekti\u011fi s\u0131k\u0131nt\u0131ya kar\u015f\u0131n, yeni ya\u015fam bi\u00e7imine al\u0131\u015f\u0131verdi. Her t\u00fcrl\u00fc de\u011fi\u015fikli\u011fi i\u011frene tiksine kar\u015f\u0131lad\u0131. \u0130\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n bir yazg\u0131 olarak kabullendi\u011fi ac\u0131nas\u0131 ya\u015fam ko\u015fullar\u0131yla sap\u0131k \u00e7al\u0131\u015fma tutkusunun yaratt\u0131\u011f\u0131 organik al\u00e7alt\u0131n\u0131n do\u011furdu\u011fu g\u00f6r\u00fcnt\u00fc, her t\u00fcrl\u00fc \u00e7al\u0131\u015fma zorunlulu\u011fu ve her t\u00fcrl\u00fc zevk k\u0131s\u0131tlamas\u0131na kar\u015f\u0131n tiksintiyi art\u0131r\u0131yordu.
\u0130\u015fte, tam o s\u0131ra kentsoylu s\u0131n\u0131f\u0131n kendine bir toplum g\u00f6revi olarak benimsedi\u011fi ahlaks\u0131zl\u0131\u011f\u0131 hesaba katmaks\u0131z\u0131n, i\u015f\u00e7iler, \u00e7al\u0131\u015fmay\u0131 kapitalistlere zorla kabul ettirmeyi kafalar\u0131na koydular. Saf y\u00fcrekli i\u015f\u00e7iler, ekonomicilerin ve ahlak\u00e7\u0131lar\u0131n \u00e7al\u0131\u015fmaya ili\u015fkin kuramlar\u0131n\u0131 ciddiye ald\u0131lar ve bunun uygulamas\u0131n\u0131 kapitalistlere zorla kabul ettirmeye \u00e7al\u0131\u015ft\u0131lar, imanlar\u0131 gevreyerek. \u0130\u015f\u00e7i s\u0131n\u0131f\u0131 “\u00c7al\u0131\u015fmayan yiyemez” ilkesini att\u0131 ortaya. 1831’de Lyon i\u015f\u00e7ileri, “ya bizi kur\u015funa dizin ya da i\u015f verin!” diye ayakland\u0131, 1871 federeleri de ayaklanma eylemlerine \u0130\u015f Devrimi ad\u0131n\u0131 verdiler.
T\u00fcm kentsoylu zevklerine ve her t\u00fcrl\u00fc tembelli\u011fe son vermeye \u00e7al\u0131\u015fan bu k\u0131y\u0131c\u0131 \u00f6fke seline kar\u015f\u0131 kapitalistler, yaln\u0131zca ac\u0131mas\u0131z bir bast\u0131rma eylemiyle yan\u0131t verebiliyorlard\u0131. Ama \u015funu da biliyorlard\u0131 ki, devrimci patlamalar\u0131 bast\u0131rabildilerse de, i\u015f\u00e7ilerin aylak ve karn\u0131 toklar s\u0131n\u0131f\u0131na \u00e7al\u0131\u015fma zorunlulu\u011fu getirmek gibi sa\u00e7ma d\u00fc\u015f\u00fcncelerini o ak\u0131l almaz k\u0131y\u0131mlar\u0131n\u0131n kan\u0131nda bo\u011famayacaklard\u0131. Bu beladan yakay\u0131 s\u0131y\u0131rmak i\u00e7in, d\u00f6rt bir yanlar\u0131na, s\u0131k\u0131nt\u0131lar\u0131na yol a\u00e7an bir verimsizlik i\u00e7inde besledikleri koruman birliklerini, polisleri, yarg\u0131\u00e7lar\u0131 ve zindanc\u0131lar\u0131 toplad\u0131klar\u0131n\u0131 da biliyorlard\u0131. Bug\u00fcnk\u00fc ordular\u0131n niteli\u011fi \u00fczerinde yan\u0131lg\u0131ya d\u00fc\u015f\u00fclemez art\u0131k. Bunlar yaln\u0131zca ve yaln\u0131zca “i\u00e7 d\u00fc\u015fman\u0131” bast\u0131rmak i\u00e7in s\u00fcrekli haz\u0131r tutulmaktad\u0131rlar. B\u00f6ylece, Paris ve Lyon Kaleleri, kenti yabanc\u0131lara kar\u015f\u0131 korumak de\u011fil, ayakland\u0131\u011f\u0131 zaman i\u00e7 d\u00fc\u015fman\u0131 cezaland\u0131rmak amac\u0131yla yapt\u0131r\u0131lm\u0131\u015flard\u0131r. Ve su g\u00f6t\u00fcrmez bir \u00f6rnek vermek gerekirse, Bel\u00e7ika ordusunu, hani \u015fu kapitalizmin bolluk \u00fclkesi Bel\u00e7ika’n\u0131n ordusunu ele alal\u0131m: \u00dclkenin yans\u0131zl\u0131\u011f\u0131, Avrupa Devletlerince g\u00fcvence alt\u0131na al\u0131nm\u0131\u015ft\u0131r. Bununla birlikte ordusu, n\u00fcfusuna oranla, en g\u00fc\u00e7l\u00fc ordulardan biridir. Yi\u011fit Bel\u00e7ika ordusunun sava\u015f alanlar\u0131 Borinage ve Charleroi dolaylar\u0131d\u0131r. Bel\u00e7ika subaylar\u0131 k\u0131l\u0131\u00e7lar\u0131n\u0131 silahs\u0131z madencilerle i\u015f\u00e7ilerin kan\u0131na bulay\u0131p apoletler kazan\u0131yorlar. Avrupa uluslar\u0131n\u0131n ulusal ordular\u0131 yok, paral\u0131 askerleri var. Bunlar, kapitalistleri, 10 saatlik maden i\u015f\u00e7ili\u011fine ya da dokumac\u0131l\u0131\u011fa k\u00f6le etmek isteyen halk\u0131n \u00f6fkesine kar\u015f\u0131 koruyorlar.
Demek, i\u015f\u00e7i s\u0131n\u0131f\u0131 kemerlerini s\u0131karak, a\u015f\u0131r\u0131 t\u00fcketime yazg\u0131l\u0131 kentsoylular\u0131n g\u00f6be\u011fini alabildi\u011fine \u015fi\u015firmi\u015ftir.
Kentsoylu s\u0131n\u0131f\u0131, can s\u0131k\u0131c\u0131 \u00e7al\u0131\u015fmas\u0131n\u0131n ac\u0131s\u0131n\u0131 \u00e7\u0131karmak i\u00e7in, i\u015f\u00e7i s\u0131n\u0131f\u0131ndan, yararl\u0131 \u00fcretime ayr\u0131lanlardan \u00e7ok daha \u00fcst\u00fcn olan i\u015f\u00e7ileri uzakla\u015ft\u0131rm\u0131\u015f, ay\u0131rd\u0131klar\u0131n\u0131 da verimsizli\u011fe, “\u00fcretimsizli\u011fe” ve a\u015f\u0131r\u0131 t\u00fcketime mahk\u00fbm etmi\u015ftir. Ama, bu yarars\u0131z insan s\u00fcr\u00fcs\u00fc, doymak bilmez a\u00e7g\u00f6zl\u00fcl\u00fc\u011f\u00fcne kar\u015f\u0131n, \u00e7al\u0131\u015fma dogmas\u0131n\u0131n aptalla\u015ft\u0131rd\u0131\u011f\u0131 i\u015f\u00e7ilerin, t\u00fcketmeyi d\u00fc\u015f\u00fcnmeden, t\u00fcketebileceklerin bulunabilece\u011fini de ak\u0131llar\u0131na getirmeden, deliler gibi \u00fcrettiklerini t\u00fcketemez olmu\u015flard\u0131r.
\u0130\u015f\u00e7ilerin, kendilerini \u00f6ld\u00fcr\u00fcrcesine \u00e7al\u0131\u015fma ve yokluk i\u00e7inde s\u00fcr\u00fcnerek ya\u015fama gibi \u00e7\u0131lg\u0131nl\u0131\u011f\u0131 kar\u015f\u0131s\u0131nda, kapitalizmin b\u00fcy\u00fck \u00fcretim sorunu \u00fcretici bulmak ve onlar\u0131n g\u00fcc\u00fcn\u00fc iki kat\u0131na \u00e7\u0131karmak de\u011fil, t\u00fcketici bulmak, isteklerini kam\u00e7\u0131lamak ve onlarda sahte gereksinimler yaratmakt\u0131r art\u0131k.
Madem so\u011fuktan ve a\u00e7l\u0131ktan titreyip duran Avrupa i\u015f\u00e7ileri kendi dokuduklar\u0131 kuma\u015flardan giysi yapmak, \u00fcrettikleri \u015faraplar\u0131 i\u00e7mek istemiyorlar, o zaman fabrikac\u0131larla a\u00e7\u0131kg\u00f6zler, sa\u011fa sola ko\u015fu\u015fturup, bu \u00fcr\u00fcnleri giyecek ve i\u00e7ecek insanlar\u0131 aramaya gitmek zorundad\u0131rlar. Avrupa’n\u0131n her y\u0131l, d\u00fcnyan\u0131n d\u00f6rt bir buca\u011f\u0131nda, bunlar\u0131 ne yapacaklar\u0131n\u0131 bilmeyen insanlara satt\u0131klar\u0131 y\u00fczlerce milyon ve milyar mald\u0131r bunlar. (18) Ama ke\u015ffedilen k\u0131talar yeterince geni\u015f de\u011fildir, ayak bas\u0131lmam\u0131\u015f \u00fclkeler gerekmektedir. Avrupal\u0131 fabrikac\u0131lar, gece g\u00fcnd\u00fcz Afrika’y\u0131, Sahra \u00c7\u00f6l\u00fc’n\u00fc, Sudan demiryolunu d\u00fc\u015f\u00fcn\u00fcyor; Livingstonelar\u0131n, Stanleylerin, Du Chaillular\u0131n, Brazzalar\u0131n ba\u015far\u0131lar\u0131n\u0131 kayg\u0131yla izliyor, bu yi\u011fit gezginlerin ola\u011fan\u00fcst\u00fc \u00f6yk\u00fclerini, a\u011f\u0131zlar\u0131 bir kar\u0131\u015f a\u00e7\u0131k dinliyorlard\u0131. Ne bilinmez, \u015fa\u015f\u0131rt\u0131c\u0131 \u015feyler sakl\u0131yordu \u015fu “Kara derililer k\u0131tas\u0131!” Tarlalar\u0131 fildi\u015fleriyle kapl\u0131, hindistancevizi ya\u011flar\u0131yla dolu \u0131rmaklarda kumla kar\u0131\u015f\u0131k alt\u0131n pullar\u0131 akmakta, milyonlarca zencinin, Dufaure ve Girardin’in y\u00fczleri gibi \u00e7\u0131r\u0131l\u00e7\u0131plak k\u0131\u00e7\u0131, \u00f6rt\u00fcnmek i\u00e7in pamuklular\u0131, uygarl\u0131\u011f\u0131n erdemlerini \u00f6\u011frenmek i\u00e7in schnaps \u015fi\u015felerini ve kutsal kitaplar\u0131 beklemektedir.
Ama, her \u015fey etkisiz ve yetersizdir: Karn\u0131 tok, s\u0131rt\u0131 pek kentsoylular, say\u0131ca \u00fcretici s\u0131n\u0131f\u0131 a\u015fan u\u015faklar s\u0131n\u0131f\u0131, bo\u011fazlar\u0131na kadar Avrupa mallar\u0131na bo\u011fulan yabanc\u0131 ve vah\u015fi uluslar; hi\u00e7, hi\u00e7bir \u015fey, M\u0131s\u0131r ehramlar\u0131ndan daha y\u00fcksek ve kocaman mal y\u0131\u011f\u0131nlar\u0131n\u0131 satmay\u0131 ba\u015faramaz: Avrupa i\u015f\u00e7ilerinin \u00fcretkenli\u011fi, her t\u00fcrl\u00fc t\u00fcketim ve savurganl\u0131\u011fa meydan okuyor. \u00c7\u0131lg\u0131na d\u00f6nen \u00fcreticiler, i\u015f\u00e7ilerinin d\u00fc\u015f\u00fcncesiz, d\u00fczensiz ve sap\u0131k tutkular\u0131n\u0131 doyurmak amac\u0131yla hammadde i\u00e7in nereye ba\u015fvuracaklar\u0131n\u0131 bilemiyorlar hi\u00e7. Y\u00fcn \u00fcretilen eyaletlerimizde, yar\u0131 yar\u0131ya \u00e7\u00fcr\u00fcm\u00fc\u015f ve kirli pa\u00e7avralardan, se\u00e7imlerde verilen s\u00f6zler kadar \u00f6m\u00fcrleri olan bezler dokuyorlar. Lyon’da ipek liflerine, basitli\u011fini ve do\u011fal esnekli\u011fini koruyacak yerde, a\u011f\u0131rl\u0131\u011f\u0131n\u0131 art\u0131ran mineral tuzlar ekleyerek onu gevrekle\u015ftirip, pek kullan\u0131lmaz duruma sokuyorlar.
\u00dcretti\u011fimiz t\u00fcm mallar, s\u00fcr\u00fcmleri kolay olsun ama \u00e7ok dayanmas\u0131n diye, bile bile \u00fcst\u00fcnk\u00f6r\u00fc yap\u0131l\u0131yor. \u00dcr\u00fcnlerinin nitelikleri dolay\u0131s\u0131yla insanl\u0131\u011f\u0131n ilk d\u00f6nemlerine nas\u0131l ta\u015f \u00e7a\u011f\u0131, tun\u00e7 \u00e7a\u011f\u0131 deniyorsa, bizim \u00e7a\u011f\u0131m\u0131za da kalpazanlar \u00e7a\u011f\u0131 denecektir. Bilgisizler, bizim sofu sanayicilerimizi dalaverecilikle su\u00e7luyorlar. Oysa, ger\u00e7ekte onlar\u0131 harekete ge\u00e7iren d\u00fc\u015f\u00fcnce, elleri kollar\u0131 ba\u011fl\u0131 ya\u015famaya katlanamayan i\u015f\u00e7ilere i\u015f sa\u011flamakt\u0131r. Tek d\u00fcrt\u00fcleri insanca bir duygu olan, ama sahtecili\u011fi uygulayan fabrikac\u0131lara b\u00fcy\u00fck kazan\u00e7lar sa\u011flayan bu davran\u0131\u015flar, mallar\u0131n niteli\u011fi bak\u0131m\u0131ndan \u00e7ok k\u00f6t\u00fc ve insan g\u00fcc\u00fc savurganl\u0131\u011f\u0131n\u0131n t\u00fckenmez bir kayna\u011f\u0131ysalar da, kentsoylular\u0131n insansever becerilerini ve i\u015f\u00e7ilerin o korkun\u00e7 sap\u0131kl\u0131\u011f\u0131n\u0131 kan\u0131tlar. O i\u015f\u00e7iler ki, \u00e7al\u0131\u015fma sap\u0131kl\u0131klar\u0131n\u0131 doyurmak i\u00e7in, sanayicileri vicdanlar\u0131n\u0131n sesini bast\u0131rmaya ve ticari d\u00fcr\u00fcstl\u00fck yasalar\u0131n\u0131 \u00e7i\u011fnemeye zorlamaktad\u0131rlar.
Bununla birlikte, a\u015f\u0131r\u0131 mal \u00fcretimine ve sanayideki sahtecili\u011fe kar\u015f\u0131n, i\u015f\u00e7iler “\u0130\u015f, i\u015f istiyoruz!” diye piyasay\u0131 t\u0131ka basa dolduruyorlar. Say\u0131ca \u00e7okluklar\u0131, tutkular\u0131n\u0131 durduracak yerde, en a\u015f\u0131r\u0131 noktalara vard\u0131r\u0131yor. Bir \u00e7al\u0131\u015fma f\u0131rsat\u0131 ortaya \u00e7\u0131kmayag\u00f6rs\u00fcn, \u00fcst\u00fcne \u00fc\u015f\u00fc\u015f\u00fcyorlar. O zaman, g\u00f6zleri doysun diye 12, 14 saat \u00e7al\u0131\u015fma istiyorlar ama, ertesi g\u00fcn yine kendilerini kald\u0131r\u0131mlara at\u0131lm\u0131\u015f buluyorlar, sapk\u0131nl\u0131klar\u0131n\u0131 besleyecek hi\u00e7bir \u015fey de elde edemeden. Her y\u0131l, b\u00fct\u00fcn sanayi dallar\u0131nda, mevsimlerin \u015fa\u015fmazl\u0131\u011f\u0131yla birlikte i\u015fsizlik yeniden gelip \u00e7at\u0131yor. Beden i\u00e7in \u00f6ld\u00fcr\u00fcc\u00fc olan a\u015f\u0131r\u0131 \u00e7al\u0131\u015fman\u0131n yerini 2 ve 4 ayl\u0131k tam dinlenme al\u0131yor. Art\u0131k ne i\u015f var, ne de yiyecek i\u00e7ecek paras\u0131. Madem i\u015f\u00e7ilerin y\u00fcre\u011fine \u00e7al\u0131\u015fma sapk\u0131nl\u0131\u011f\u0131 ibliscesine \u00e7ak\u0131l\u0131p kalm\u0131\u015ft\u0131r, madem ka\u00e7\u0131n\u0131lmaz gereksinimleri b\u00fct\u00fcn \u00f6b\u00fcr do\u011fal i\u00e7g\u00fcd\u00fclerini bast\u0131r\u0131yor, madem toplumun istedi\u011fi \u00e7al\u0131\u015fma s\u00fcresi ister istemez hammaddenin t\u00fcketimi ve bollu\u011fuyla s\u0131n\u0131rl\u0131d\u0131r, \u00f6yleyse ni\u00e7in b\u00fct\u00fcn bir y\u0131l\u0131n i\u015fi alt\u0131 ayda t\u00fcketilsin? Ni\u00e7in y\u0131ll\u0131k \u00e7al\u0131\u015fma ayn\u0131 bi\u00e7imde 12 aya da\u011f\u0131t\u0131lmas\u0131n ve alt\u0131 ay i\u00e7inde 12 saatlik bir sindirim g\u00fc\u00e7l\u00fc\u011f\u00fcne u\u011frayacak yerde, her i\u015f\u00e7i alt\u0131 ya da be\u015f saat \u00e7al\u0131\u015fmayla yetinmeye zorlanmas\u0131n?
G\u00fcnl\u00fck i\u015flerinden g\u00fcvenli olan i\u015f\u00e7iler, art\u0131k birbirlerini k\u0131skanmayacak, birbirinin elinden i\u015fini, a\u011fz\u0131ndan ekme\u011fini kapmak i\u00e7in d\u00f6v\u00fc\u015fmeyecek, o zaman, bedence ve ruh\u00e7a y\u0131pranmadan tembellik erdemlerinin tad\u0131n\u0131 \u00e7\u0131karmaya ba\u015flayacaklard\u0131r.
Sapk\u0131nl\u0131klar\u0131n\u0131n aptalla\u015ft\u0131rd\u0131\u011f\u0131 i\u015f\u00e7iler, herkese i\u015f sa\u011flanmas\u0131 i\u00e7in, su s\u0131k\u0131nt\u0131s\u0131 \u00e7ekilen bir gemide oldu\u011fu gibi, i\u015fin b\u00f6l\u00fc\u015f\u00fclmesi gere\u011fini kavrayacak zek\u00e2ya ula\u015famam\u0131\u015flard\u0131r. Bununla birlikte, sanayiciler, kapitalist s\u00f6m\u00fcr\u00fc ad\u0131na, uzun zamandan beri, \u00e7al\u0131\u015fma g\u00fcn\u00fcn\u00fcn yasal olarak s\u0131n\u0131rlanmas\u0131n\u0131 istemi\u015flerdir. 1860 Meslek E\u011fitimi Komisyonu’nda, Guebwiller b\u00f6lgesinde Alsace’\u0131n en b\u00fcy\u00fck yap\u0131mevi sahiplerinden Bay Bourcart, “g\u00fcnde 12 saatlik \u00e7al\u0131\u015fma \u00e7ok fazlad\u0131r, 11 saate indirilmelidir. Cumartesi g\u00fcnleri saat 2’de i\u015fe son verilmelidir” diyor ve \u015funlar\u0131 ekliyordu: “\u0130lk bak\u0131\u015fta harcamalar\u0131 art\u0131r\u0131c\u0131 g\u00f6r\u00fcnse de, bu \u00f6nlemin kabul\u00fcn\u00fc sal\u0131k veririm. Sanayi kurumlar\u0131m\u0131zda bunu d\u00f6rt y\u0131l boyunca denedik ve sonu\u00e7tan ho\u015fnutuz. Ortalama \u00fcretim, azalaca\u011f\u0131na artm\u0131\u015ft\u0131r.”
“Makineler” adl\u0131 incelemesinde Bay F. Passy, Bel\u00e7ikal\u0131 b\u00fcy\u00fck sanayici Bay. M. Ottavaere’in \u015fu mektubunu al\u0131nt\u0131l\u0131yor:
“Makinelerimiz, \u0130ngiliz iplik makinelerinin ayn\u0131s\u0131 olmakla birlikte, gerekeni, yani \u0130ngiltere’de g\u00fcnde iki saat daha az \u00e7al\u0131\u015fan ayn\u0131 makinelerin \u00fcretti\u011fini \u00fcretemiyor… Bizler iki saat daha fazla \u00e7al\u0131\u015f\u0131yoruz. Benim kan\u0131m \u015fu ki, 13 yerine yaln\u0131zca 11 saat \u00e7al\u0131\u015f\u0131rsak, ayn\u0131 \u00fcretimi yapar ve dolay\u0131s\u0131yla da daha tutumlu \u00fcretebiliriz.”
\u00d6te yandan, Bay Leroy-Beaulieu, Bel\u00e7ikal\u0131 b\u00fcy\u00fck bir fabrikac\u0131n\u0131n g\u00f6zlemlerine dayanarak, bir bayram g\u00fcn\u00fcne raslayan haftalarda, \u00fcretimin normal haftalardakinden a\u015fa\u011f\u0131 d\u00fc\u015fmedi\u011fini ileri s\u00fcr\u00fcyor. (19)
Ahlak\u00e7\u0131lar\u0131n saf bulup aldatt\u0131\u011f\u0131 halk\u0131n hi\u00e7bir zaman yapmay\u0131 g\u00f6ze alamad\u0131\u011f\u0131 \u015feyi bir soylular h\u00fck\u00fcmeti yapt\u0131. Fabrikalarda g\u00fcnl\u00fck \u00e7al\u0131\u015fma saatini 11’e indirmenin \u0130ngiliz sanayisi i\u00e7in y\u0131k\u0131m olaca\u011f\u0131n\u0131 bas bas ba\u011f\u0131ran u\u011fursuz a\u011f\u0131zl\u0131 ekonomicilerin ahlak ve sanayiye ili\u015fkin g\u00f6r\u00fc\u015flerini hi\u00e7e sayan \u0130ngiliz h\u00fck\u00fcmeti, s\u0131k\u0131 s\u0131k\u0131ya uygalanan bir yasayla g\u00fcnde 10 saatten \u00e7ok \u00e7al\u0131\u015fmay\u0131 yasaklad\u0131. Peki ne oldu? \u0130ngilizler, eskiden oldu\u011fu gibi, sonra da, d\u00fcnyan\u0131n birinci sanayi ulusu olarak kald\u0131. (20)
B\u00fcy\u00fck \u0130ngiliz deneyimi ortada, birtak\u0131m ak\u0131ll\u0131 kapitalistin deneyimi ortada. Bu, insan soyunun \u00fcretkenli\u011fini g\u00fc\u00e7lendirmek i\u00e7in, \u00e7al\u0131\u015fma saatlerini azaltma, \u00f6demeleri ve bayramlar\u0131 art\u0131rmak gerekti\u011fini su g\u00f6t\u00fcrmezcesine kan\u0131tl\u0131yor. Gel g\u00f6r ki, Frans\u0131z halk\u0131n\u0131n buna akl\u0131 yatm\u0131\u015f de\u011fil. Ama, e\u011fer \u00e7al\u0131\u015fmada iki saatlik \u00f6nemsiz bir azaltma, on y\u0131lda \u0130ngiliz \u00fcretimini 3’te 1’e yak\u0131n oranda art\u0131rm\u0131\u015fsa, g\u00fcnl\u00fck yasal \u00e7al\u0131\u015fma saatinin 3’e indirilmesi, Frans\u0131z \u00fcretimine ne denli ba\u015fd\u00f6nd\u00fcr\u00fcc\u00fc bir ilerleme sa\u011flar, d\u00fc\u015f\u00fcn\u00fcn bir. \u0130\u015f\u00e7iler anlamayacaklar m\u0131 ki, a\u015f\u0131r\u0131 \u00f6l\u00e7\u00fcde \u00e7al\u0131\u015farak, kendilerinin ve \u00e7oluk \u00e7ocuklar\u0131n\u0131n g\u00fcc\u00fcn\u00fc t\u00fcketmekteler; t\u00fckene t\u00fckene vaktinden \u00f6nce hi\u00e7 \u00e7al\u0131\u015famaz olacaklar; bir tek sapk\u0131nl\u0131\u011fa kendilerini kapt\u0131ra kapt\u0131ra aptalla\u015f\u0131p, art\u0131k birer insan tasla\u011f\u0131na d\u00f6n\u00fc\u015fecekler; o kudurgan \u00e7al\u0131\u015fma \u00e7\u0131lg\u0131nl\u0131klar\u0131n\u0131 ha babam ha ayakta tutmak i\u00e7in, kendilerindeki b\u00fct\u00fcn yetileri \u00f6ld\u00fcrecekler.
Ne yaz\u0131k! Arcadia papa\u011fanlar\u0131 gibi ekonomicilerin dediklerini yineleyip duruyorlar: “\u00c7al\u0131\u015fal\u0131m, ulusal zenginli\u011fi art\u0131rmak i\u00e7in \u00e7al\u0131\u015fal\u0131m!” diye.
Ey aptallar! Sizler a\u015f\u0131r\u0131 \u00f6l\u00e7\u00fcde \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131z i\u00e7indir ki, sanayi avadanl\u0131\u011f\u0131 \u00e7ok yava\u015f geli\u015fiyor. An\u0131rmay\u0131 b\u0131rak\u0131n da bir ekonomiciye kulak verin: \u00c7ok ak\u0131ll\u0131 bir adam de\u011fil, birka\u00e7 ay \u00f6nce yitirme mutlulu\u011funa erdi\u011fimiz Bay L. Reybaud’dur bu:
“\u00c7al\u0131\u015fma y\u00f6ntemlerinde devrim, genel olarak, el eme\u011fine g\u00f6re ayarlan\u0131r. \u0130\u015f\u00e7iler, yapt\u0131klar\u0131 i\u015fi d\u00fc\u015f\u00fck fiyata sa\u011flad\u0131klar\u0131 s\u00fcrece, patronlar\u0131 bol bol onlar\u0131 \u015f\u0131mart\u0131rlar, g\u00f6rd\u00fckleri i\u015fler daha pahal\u0131ya mal olunca da y\u00fcz vermezler onlara” (21).
Kapitalistleri, tahta ve demirden makinelerini geli\u015ftermeye zorlamak i\u00e7in, \u00fccretleri art\u0131rmak, et ve kemikten olu\u015fan makinelerin (yani i\u015f\u00e7ilerin) \u00e7al\u0131\u015fma saatlerini azaltmak gerekir. Bunu destekleyen kan\u0131tlar var m\u0131? Y\u00fczlerce bulunabilir. \u0130plik\u00e7ilikte mekik tezg\u00e2h\u0131, Manchester’de icat edilip eskisinden daha uzun s\u00fcre uyguland\u0131.
Amerika’da makine, tar\u0131msal \u00fcretimin t\u00fcm alanlar\u0131n\u0131 doldurdu, tereya\u011f\u0131 \u00fcretiminden bu\u011fday\u0131n yabani otlardan ay\u0131klanmas\u0131na kadar. Ni\u00e7in? \u00c7\u00fcnk\u00fc, \u00f6zg\u00fcr ve tembel olan Amerikal\u0131, Frans\u0131z k\u00f6yl\u00fcs\u00fcn\u00fcn s\u0131\u011f\u0131r\u0131ms\u0131 ya\u015fam\u0131n\u0131 benimsemektense, bin kez \u00f6lmeyi ye\u011fler. Anl\u0131 \u015fanl\u0131 Fransam\u0131zda \u00e7ok zahmetli, b\u0131kk\u0131nl\u0131k ve yorgunluk yaratmakta e\u015fsiz olan \u00e7ift\u00e7ilik, Bat\u0131 Amerika’da a\u00e7\u0131k havada yan gelip tembel tembel pipo t\u00fctt\u00fcr\u00fclerek ya\u015fanan ho\u015f bir vakit ge\u00e7irme i\u015fidir.<\/p>\n","protected":false},"excerpt":{"rendered":"

Tembellik Hakk\u0131, kapitalist d\u00fczenin k\u0131yas\u0131ya ele\u015ftirisi, devrimci yaz\u0131n\u0131n ba\u015fyap\u0131t\u0131, sosyalizmin klasi\u011fi niteli\u011fiyle, Kom\u00fcnist Manifesto’dan sonra, t\u00fcm Avrupa dillerine en \u00e7ok \u00e7evrilmi\u015f olma onurunu ta\u015f\u0131yor. Kimilerine g\u00f6re, bu yap\u0131t, yaln\u0131zca sosyalizmin de\u011fil, Frans\u0131z yaz\u0131n\u0131n\u0131n da klasi\u011fidir. 1880’de Egalit\u00e9 dergisinde b\u00f6l\u00fcm b\u00f6l\u00fcm yay\u0131nmlanan, sonra da 1883’te kitapla\u015fan bu “sald\u0131r\u0131 yap\u0131t\u0131”, 1905-1907 aras\u0131nda, \u00c7arl\u0131k Rusyas\u0131’nda 17 bask\u0131 yapm\u0131\u015f […]<\/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-4838","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-felsefe-genel"},"yoast_head":"\nTembellik Hakk\u0131 (1) | Paul Lafargue - 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\/2011\/01\/08\/tembellik-hakki-1-paul-lafargue\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Tembellik Hakk\u0131 (1) | Paul Lafargue\" \/>\n<meta property=\"og:description\" content=\"Tembellik Hakk\u0131, kapitalist d\u00fczenin k\u0131yas\u0131ya ele\u015ftirisi, devrimci yaz\u0131n\u0131n ba\u015fyap\u0131t\u0131, sosyalizmin klasi\u011fi niteli\u011fiyle, Kom\u00fcnist Manifesto’dan sonra, t\u00fcm Avrupa dillerine en \u00e7ok \u00e7evrilmi\u015f olma onurunu ta\u015f\u0131yor. 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Kimilerine g\u00f6re, bu yap\u0131t, yaln\u0131zca sosyalizmin de\u011fil, Frans\u0131z yaz\u0131n\u0131n\u0131n da klasi\u011fidir. 1880’de Egalit\u00e9 dergisinde b\u00f6l\u00fcm b\u00f6l\u00fcm yay\u0131nmlanan, sonra da 1883’te kitapla\u015fan bu “sald\u0131r\u0131 yap\u0131t\u0131”, 1905-1907 aras\u0131nda, \u00c7arl\u0131k Rusyas\u0131’nda 17 bask\u0131 yapm\u0131\u015f […]","og_url":"https:\/\/narteks.net\/index.php\/2011\/01\/08\/tembellik-hakki-1-paul-lafargue\/","og_site_name":"narteks.net","article_published_time":"2011-01-08T08:10:52+00:00","og_image":[{"width":300,"height":90,"url":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","type":"image\/png"}],"author":"Tar\u0131k","twitter_card":"summary_large_image","twitter_creator":"@narteks","twitter_site":"@narteks","twitter_misc":{"Yazan:":"Tar\u0131k","Tahmini okuma s\u00fcresi":"52 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2011\/01\/08\/tembellik-hakki-1-paul-lafargue\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2011\/01\/08\/tembellik-hakki-1-paul-lafargue\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"Tembellik Hakk\u0131 (1) | Paul Lafargue","datePublished":"2011-01-08T08:10:52+00:00","mainEntityOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2011\/01\/08\/tembellik-hakki-1-paul-lafargue\/"},"wordCount":10326,"commentCount":0,"publisher":{"@id":"https:\/\/narteks.net\/#organization"},"articleSection":["Felsefe (Genel)"],"inLanguage":"tr","potentialAction":[{"@type":"CommentAction","name":"Comment","target":["https:\/\/narteks.net\/index.php\/2011\/01\/08\/tembellik-hakki-1-paul-lafargue\/#respond"]}]},{"@type":"WebPage","@id":"https:\/\/narteks.net\/index.php\/2011\/01\/08\/tembellik-hakki-1-paul-lafargue\/","url":"https:\/\/narteks.net\/index.php\/2011\/01\/08\/tembellik-hakki-1-paul-lafargue\/","name":"Tembellik Hakk\u0131 (1) | Paul Lafargue - 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