{"id":5741,"date":"2011-03-03T22:37:52","date_gmt":"2011-03-03T19:37:52","guid":{"rendered":"http:\/\/localhost\/wordpress\/2011\/03\/03\/diyalektik-sorunu-uzerine-vilenin\/"},"modified":"2011-03-03T22:37:52","modified_gmt":"2011-03-03T19:37:52","slug":"diyalektik-sorunu-uzerine-vilenin","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2011\/03\/03\/diyalektik-sorunu-uzerine-vilenin\/","title":{"rendered":"Diyalektik Sorunu \u00dczerine | V.I.Lenin"},"content":{"rendered":"

Tek bir b\u00fct\u00fcn\u00fcn par\u00e7alanmas\u0131 ve onun \u00e7eli\u015fkili par\u00e7alar\u0131n\u0131n kavranmas\u0131 (bkz: Lassalle’\u0131n [2*] Heraklitos \u00fczerine yazd\u0131\u011f\u0131 kitab\u0131n “Kavrama \u00dczerine” Ill. kesimin ba\u015flang\u0131c\u0131nda, Heraklitos konusunda Philo’dan,al\u0131nt\u0131), diyalekti\u011fin \u00f6z\u00fcd\u00fcr (“temellerinden” biri, ba\u015fta gelen de\u011filse, ba\u015fta gelen \u00f6zelliklerinden ya da niteliklerinden biridir). Hegel de sorunu t\u0131pk\u0131 b\u00f6yle koymu\u015ftur. (Aristoteles, [3*] Metafizik’inde s\u00fcrekli olarak bununla u\u011fra\u015f\u0131r ve Heraklitos’la ve heraklitos\u00e7u d\u00fc\u015f\u00fcncelerle sava\u015f\u0131r).
Diyalekti\u011fin i\u00e7eri\u011finin bu y\u00f6n\u00fcn\u00fcn do\u011frulu\u011fu, [sayfa 412] bilim tarihi ile s\u0131nanmal\u0131d\u0131r. Diyalekti\u011fin bu y\u00f6n\u00fc (\u00f6rne\u011fin Plehanov’da) \u00e7o\u011fu zaman yeterince ilgi g\u00f6rmez: kar\u015f\u0131tlar\u0131n \u00f6zde\u015fli\u011fi \u00f6rneklerin toplam\u0131 olarak al\u0131n\u0131r [“\u00f6rne\u011fin bir tohum”, “\u00f6rne\u011fin ilkel kom\u00fcnizm”. Ayn\u0131 \u015fey Engels i\u00e7in de do\u011frudur.[4*] Ama bu, “konunun basitle\u015ftirilmesi u\u011fruna …” yap\u0131l\u0131r], bir kavrama yasas\u0131 olarak (ve nesnel d\u00fcnyan\u0131n bir yasas\u0131 olarak) de\u011fil.<\/p>\n

Matematikte : + ve -. Diferansiyel ve integral.
Mekanikte : etki ve tepki.
Fizikte : art\u0131 ve eksi elektrik.
Kimyada : atomlarin bile\u015fimi ve \u00e7\u00f6z\u00fclmesi.
Toplumbilimde : s\u0131n\u0131f m\u00fccadelesi.<\/p>\n

Kar\u015f\u0131tlar\u0131n \u00f6zde\u015fli\u011fi (onlar\u0131n “birli\u011fi” demek belki de daha do\u011fru olurdu \u2014 bununla birlikte \u00f6zde\u015flik ve birlik terimleri aras\u0131ndaki farkl\u0131l\u0131k, burada pek \u00f6nem ta\u015f\u0131maz;[5*] belli bir anlamda her ikisi de do\u011frudur) do\u011fan\u0131n (zihin ve toplum da dahil) t\u00fcm g\u00f6r\u00fcng\u00fclerindeki ve s\u00fcre\u00e7Ierindeki \u00e7eli\u015fen, birbirlerini kar\u015f\u0131l\u0131kl\u0131 d\u0131\u015ftalayan, kar\u015f\u0131t e\u011filimlerin tan\u0131nmas\u0131 (ke\u015ffedilmesi)dir. D\u00fcnyan\u0131n t\u00fcm s\u00fcre\u00e7lerinin “kendi hareketleri” i\u00e7inde, kendili\u011finden geli\u015fmeleri i\u00e7inde, ger\u00e7ek ya\u015famlar\u0131 i\u00e7inde bilinmeleri ko\u015fulu, onlar\u0131n bir kar\u015f\u0131tlar\u0131n birli\u011fi olarak bilinmesidir. Geli\u015fme kar\u015f\u0131tlar\u0131n “m\u00fccadelesi”dir. Geli\u015fmenin (evrimin) iki temel (ya da iki olas\u0131, ya da tarihsel olarak g\u00f6zlemlenebilen iki) kavram\u0131 \u015funlard\u0131r: azal\u0131\u015f ve art\u0131\u015f olarak, yineleni\u015f olarak geli\u015fme ve kar\u015f\u0131tlar\u0131n birli\u011fi olarak geli\u015fme (bir birli\u011fin kar\u015f\u0131l\u0131kl\u0131 olarak birbirlerini d\u0131\u015ftalayan kar\u015f\u0131tlara b\u00f6l\u00fcnmesi [sayfa 413] ve onlar\u0131n kar\u015f\u0131l\u0131kl\u0131 ili\u015fkileri).
Hareketin ilk kavran\u0131\u015f\u0131nda, kendikendine-hareket, onun itici g\u00fcc\u00fc, onun kayna\u011f\u0131, onun nedeni, karanl\u0131kta kal\u0131r (ya da bu kaynak d\u0131\u015f\u015fal hale getirilir. Tanr\u0131, \u00f6zne, vb.). Hareketin ikinci kavran\u0131\u015f\u0131nda ba\u015fl\u0131ca dikkat, kesenkes “kendikendine”-hareketin kayna\u011f\u0131n\u0131n bilgisine y\u00f6neltilir.
Birinci kavray\u0131\u015f, cans\u0131z, soluk ve kurudur. \u0130kincisi canl\u0131d\u0131r. Yaln\u0131z ikincisi, var olan her \u015feyin “kendikendine-hareketinin” anahtar\u0131n\u0131 verir; yaln\u0131z o, “s\u0131\u00e7ramalar\u0131n”, “s\u00fcreklili\u011fin kesintiye u\u011framas\u0131n\u0131n”, “kar\u015f\u0131tlara d\u00f6n\u00fc\u015fmenin”, eskinin y\u0131k\u0131lmas\u0131n\u0131n ve yeninin do\u011fu\u015funun anahtar\u0131n\u0131 verir. Kar\u015f\u0131tlar\u0131n birli\u011fi (\u00e7ak\u0131\u015fmas\u0131, \u00f6zde\u015fli\u011fi, e\u015fit hareketi) ko\u015fullara ba\u011fl\u0131, ge\u00e7ici, s\u00fcreksiz, g\u00f6relidir. Birbirlerini d\u0131\u015ftalayan kar\u015f\u0131tlar\u0131n m\u00fccadelesi, tipki geli\u015fme ve hareketin mutlak olu\u015fu gibi mutlakt\u0131r.<\/p>\n

\u00d6znelcilik (ku\u015fkuculuk, bilgi\u00e7lik vb.) ve diyalektik aras\u0131ndaki ay\u0131r\u0131m, yeri gelmi\u015fken diyelim ki, (nesnel) diyalektikte, mutlak ile g\u00f6reli aras\u0131ndaki farkl\u0131l\u0131\u011f\u0131n bizzat g\u00f6reli olmas\u0131d\u0131r. Nesnel diyalektik i\u00e7in, g\u00f6reli i\u00e7inde bir mutlak vard\u0131r. \u00d6znelcilik ve bilgi\u00e7lik i\u00e7in, g\u00f6reli, yaln\u0131zca g\u00f6relidir ve mutlak\u0131 d\u0131\u015ftalar.<\/p>\n

Marks, Kapital’inde, \u00f6nce, burjuva (meta) toplumunun en basit, en s\u0131radan ve en temel, en yayg\u0131n ve g\u00fcnl\u00fck ili\u015fkisini, milyonlarca kez kar\u015f\u0131la\u015f\u0131lan bir ili\u015fkiyi, yani metalar\u0131n de\u011fi\u015fimini tahlil eder. Bu \u00e7ok basit g\u00f6r\u00fcng\u00fcde (burjuva taplumunun bu “h\u00fccre”sinde), tahlil, modern toplumun [sayfa 414]t\u00fcm \u00e7eli\u015fkilerini (ya da t\u00fcm \u00e7eli\u015fkilerin tohumlar\u0131n\u0131) a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r. Bundan sonraki sergileme, bize, bu \u00e7eli\u015fkilerin (hem b\u00fcy\u00fcmesini, hem de hareketini) ve bu toplumun ba\u015flang\u0131\u00e7tan sonuna dek, onun ayr\u0131 ayr\u0131 par\u00e7alar\u0131n\u0131n S’\u0131nda (toplam\u0131nda -\u00e7.) geli\u015fmesini bize g\u00f6sterir.<\/p>\n

Genel olarak diyalekti\u011fin sergilenmesi (ya da incelenmesi) y\u00f6ntemi de b\u00f6yle olmal\u0131d\u0131r (\u00e7\u00fcnk\u00fc Marks’ta burjuva toplumunun diyalekti\u011fi, dlyalekti\u011fin yaln\u0131zca \u00f6zel bir durumudur). En basit, en s\u0131radan, en yayg\u0131n vb., herhangi bir \u00f6nerme ile ba\u015flayal\u0131m: a\u011fac\u0131n yapraklar\u0131 ye\u015fildir; Ahmet bir adamd\u0131r; fino bir k\u00f6pektir, vb.. Burada daha \u015fimdiden diyalektik (Hegel’in dehas\u0131n\u0131n da kabul etti\u011fi gibi) ile kar\u015f\u0131kar\u015f\u0131yay\u0131z: birey evrenseldir (bkz: Aristoteles, Metaphysik, SchvegIer’in \u00e7evirisi, c. II, s. 40, 3. Kitap, 4. B\u00f6l\u00fcm, 8-9: “denn nat\u00fcrlich kann man nicht der Meinung sein, dass es ein Haus (genel olarak bir ev) gebe ausser den sictbaren H\u00e4usern.” [*] [6*] “ou gar an neihmen eiuai tina oician para taz tinaz oiciaz”.) Bunun sonucu olarak, kar\u015f\u0131tlar (bireysel evrenselin kar\u015f\u0131t\u0131d\u0131r) \u00f6zde\u015ftir: bireysel, yaln\u0131zca evrensele yola\u00e7an ba\u011f\u0131nt\u0131 i\u00e7inde vard\u0131r. Evrensel, yaln\u0131zca bireysel i\u00e7inde ve bireyselden ge\u00e7erek vard\u0131r. Her bireysel (\u015fu ya da bu yolda) bir evrenseldir. Her evrensel, bir bireyseldir (bir par\u00e7as\u0131 ya da bir y\u00f6n\u00fc, ya da onun \u00f6z\u00fcd\u00fcr). Her evrensel, b\u00fct\u00fcn bireysel nesneleri ancak yakla\u015f\u0131k olarak kucaklar. Her bireysel, evrenselin i\u00e7ine eksik olarak girer, vb., vb.. Her bireysel, \u00f6teki t\u00fcrden [sayfa 415]bireysellerle (\u015feyler, g\u00f6r\u00fcng\u00fcler, s\u00fcre\u00e7Ier) binlerce ge\u00e7i\u015fle ba\u011flanm\u0131\u015ft\u0131r, vb.. <\/p>\n

Biz burada zorunlulu\u011fun, do\u011fadaki nesnel ili\u015fkinin \u00f6\u011felerine, tohumlar\u0131na, kavramlar\u0131na vb. daha \u015fimdiden sahibiz. Daha \u015fimdiden, biz, burada, olabilirli\u011fe ve zorunlulu\u011fa, g\u00f6r\u00fcng\u00fcye ve \u00f6ze sahibiz; \u00e7\u00fcnk\u00fc, biz, Ahmet bir adamd\u0131r, fino bir k\u00f6pektir, bu bir a\u011fa\u00e7 yapra\u011f\u0131d\u0131r, vb. dedi\u011fimizde, biz, olabilirlik olarak bir s\u00fcr\u00fc s\u0131fata ald\u0131r\u0131\u015f etmiyoruz; biz, \u00f6z\u00fc g\u00f6r\u00fcn\u00fc\u015ften ay\u0131r\u0131yor ve birini \u00f6tekinin kar\u015f\u0131s\u0131na koyuyoruz.
B\u00f6ylece herhangi bir \u00f6nermede, diyalekti\u011fin b\u00fct\u00fcn \u00f6\u011felerinin tohumlar\u0131n\u0131 bir “\u00e7ekirdek” (“h\u00fccre”) i\u00e7inde ortaya koyabiliriz (ve koymal\u0131y\u0131z), ve b\u00f6ylece diyalekti\u011fin, genel olarak b\u00fct\u00fcn insan bilgisinin bir \u00f6zelli\u011fi oldu\u011funu g\u00f6sterebiliriz. Ve do\u011fa bilimi, bize, ayn\u0131 nitelikleriyle, bireyselin evrensele, olabilirli\u011fin zorunlulu\u011fa d\u00f6n\u00fc\u015f\u00fcm\u00fcyle, ge\u00e7i\u015fler, de\u011fi\u015fiklikler, ve kar\u015f\u0131tlar\u0131n kar\u015f\u0131l\u0131kl\u0131 ba\u011f\u0131nt\u0131s\u0131 ile nesnel do\u011fay\u0131 g\u00f6sterir (ve burada, gene herhangi bir basit \u00f6rnekte bu g\u00f6sterilmelidir). Diyalektik (Hegel’in ve) marksizmin bilgi teorisidir. \u00d6teki marksistler bir yana, Plehanov, sorunun i\u015fte bu “y\u00f6n\u00fcne” (bu, sorunun “bir y\u00f6n\u00fc” de\u011fil, sorunun \u00f6z\u00fcd\u00fcr), hi\u00e7 dikkat etrnemi\u015ftir.<\/p>\n

Bilgi hem Hegel taraf\u0131ndan (Logik’ine bak\u0131n\u0131z)[7*] ve hem de do\u011fa biliminin modern “bilgibilimcisi”, hegelcili\u011fin d\u00fc\u015fman\u0131 (ki hegelcili\u011fi anlamami\u015ftir!), se\u00e7meci Paul Volkmann taraf\u0131ndan (bkz: Erkenntnistheoretische Grundz\u00fcge,[*] S.) bir daireler dizisi bi\u00e7iminde g\u00f6sterilmektedir. [sayfa 416]<\/p>\n

Felsefede “daireler”: [ki\u015filerin bir kronolojisi gerekli mi? Hay\u0131r!]
\u00c7ok eski : Demokritos’tan Platon’a ve Heraklitos’un diyalektigine.
R\u00f6nesans : Gassendi (Spinoza?)’ye\u00a0 kar\u015f\u0131 Descartes.
Modern: Holbach-Hegel (Berkeley yoluyla Hume, Kant). Hegel\u2014Feuerbach \u2014Marks.<\/p>\n

Ger\u00e7ekli\u011fe her yakla\u015f\u0131m\u0131n ve yakla\u015f\u0131kl\u0131\u011f\u0131n say\u0131s\u0131z e\u011filimleriyle (her e\u011filimden bir b\u00fct\u00fcne do\u011fru b\u00fcy\u00fcyen bir felsefi sistem ile) ya\u015fayan, (s\u00fcrekli olarak artan yanlar\u0131yla) \u00e7ok yanl\u0131 bilgi olarak diyalektik \u2014 burada, temel bahts\u0131zl\u0131\u011f\u0131, diyalekti\u011fi, Bildertheorie’ye,[*] bilginin s\u00fcrecine ve geli\u015fimine uygulama yeteneksizli\u011fi olan “metafizik” materyalizmle k\u0131yasland\u0131\u011f\u0131nda, son derece zengin bir i\u00e7erik ile kar\u015f\u0131kar\u015f\u0131yay\u0131z.
Kaba, basit, metafizik materyalizm a\u00e7\u0131s\u0131ndan felsefi idealizm, yaln\u0131zca sa\u00e7mad\u0131r. \u00d6te yandan diyalektik materyalizm a\u00e7\u0131s\u0131indan, felsefi idealizm, bilginin \u00f6zelliklerinden, y\u00f6nlerinden, yanlar\u0131ndan birinin, maddeden, do\u011fadan ayr\u0131 tutulmu\u015f, il\u00e2hla\u015ft\u0131r\u0131lm\u0131\u015f bir mutlak haline, tek yanl\u0131, abart\u0131lm\u0131\u015f, \u00fcberschwengliches (Dietzgen) bir bi\u00e7imde geli\u015ftirilmesi (\u015fi\u015firilmesi, gev\u015fetilmesi)dir. \u0130dealizm, papazca bilmesinlerciliktir. Do\u011fru. Ama felsefi idealizm, (“daha\u00a0\u00a0\u00a0 do\u011frusu” ve “ayr\u0131ca”) insan\u0131n s\u0131n\u0131rs\u0131z olarak karma\u015f\u0131k (diyalektik) [sayfa 417] bilgisinin\u00a0\u00a0\u00a0 e\u011filimlerinden biri arac\u0131l\u0131\u011f\u0131yla papazca bilmesinlercili\u011fe giden bir yoldur.
\u0130nsan bilgisi do\u011fru bir \u00e7izgi de\u011fildir (ya da izlemez), sonsuzcas\u0131na bir dizi \u00e7embere, bir sarmala yakla\u015fan bir e\u011fridir. Bu e\u011frinin herhangi bir par\u00e7as\u0131, b\u00f6l\u00fcnt\u00fcs\u00fc, kesimi, ba\u011f\u0131ms\u0131z, tam bir do\u011fru \u00e7izgiye d\u00f6n\u00fc\u015ft\u00fcr\u00fclebilir, (tek yanl\u0131 olarak d\u00f6n\u00fc\u015ft\u00fcr\u00fcl\u00fcr), ki bu durumda (e\u011fer bir kimse a\u011fa\u00e7 y\u00fcz\u00fcnden orman\u0131 g\u00f6rm\u00fcyorsa) batakl\u0131\u011fa, (egemen s\u0131n\u0131flar\u0131n s\u0131n\u0131f \u00e7\u0131karlar\u0131 taraf\u0131ndan ba\u011flan\u0131p\u00a0 kald\u0131\u011f\u0131) papazca bilmesinlercili\u011fe var\u0131r. Tek-y\u00f6nl\u00fcl\u00fck ve tekyanl\u0131l\u0131k, cans\u0131zl\u0131k ve donukluk, \u00f6znelcilik ve \u00f6znelci k\u00f6rl\u00fck \u2014 i\u015fte idealizmin bilgibilimsel k\u00f6kleri. Ve ku\u015fkusuz, papazca bilmesinlercili\u011fin (=felsefi idealizmin) bilgibilimsel k\u00f6kleri vard\u0131r, temelsiz de\u011fildir; k\u0131s\u0131r bir \u00e7i\u00e7ektir ku\u015fkusuz, ama canl\u0131, verimli, ger\u00e7ek, g\u00fc\u00e7l\u00fc, kudretli, nesnel, mutlak insan bilgisinin ya\u015fayan a\u011fac\u0131nda b\u00fcy\u00fcyen k\u0131s\u0131r bir \u00e7i\u00e7ek. [sayfa 418]<\/p>\n

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

[1*] “Diyalektik Sorunu \u00dczerine”, Cahiers Philosophiques’in bir b\u00f6l\u00fcm\u00fcd\u00fcr. B\u00fcy\u00fck bir olas\u0131l\u0131kla 1912-1914 y\u0131llar\u0131 aras\u0131nda yaz\u0131lm\u0131\u015ft\u0131r. \u0130lk kez, 1925’te, Marksizmin Bayra\u011f\u0131 Alt\u0131nda (Almanca bask\u0131, 1. y\u0131l, 1925, defter 2) adl\u0131 dergide yay\u0131nlanm\u0131\u015ft\u0131r.
[2*] S\u00f6zkonusu par\u00e7a (Ferdinand Lassalle gesammelten Reden und Schriften), s. 400’dedir. \u015e\u00f6yle: “\u00c7\u00fcnk\u00fc bir, iki kar\u015f\u0131ttan birle\u015fmi\u015ftir, \u00f6yle ki, e\u011fer ikiye kesilirse, kar\u015f\u0131tlar belirirler.”
[3*] Aristoteles’e g\u00f6re, Heraklitos’un: “Varl\u0131k ve yokluk ayn\u0131 \u015feydir” ilkesi, \u00e7eli\u015fmezlik ilkesine ters d\u00fc\u015fer. Bir ba\u015fka yerde, Aristoteles, Heraklitos’un felsefesinde, Her \u015fey vard\u0131r ilkesinden \u00e7ok, Hi\u00e7 bir \u015fey yoktur ilkesinin kabul edilece\u011fini s\u00f6yler. Sonunda, Heraklitos’u \u015f\u00f6yle ele\u015ftirir: “Varl\u0131k ve yokluk ayn\u0131 \u015feydir diyenler, her \u015feyin hareket halinde olmaktan \u00e7ok hareketsizlik halinde oldu\u011funu s\u00f6ylemi\u015f olurlar, \u00e7\u00fcnk\u00fc her \u015fey, “her \u015feye e\u015fit d\u00fc\u015ft\u00fc\u011f\u00fc” anda, \u015feyin d\u00f6n\u00fc\u015febilece\u011fi durum tamamen eksik kal\u0131r.”
[4*] Tarihin Birci Anlay\u0131\u015f\u0131n\u0131n De\u011fi\u015fmesi Konusunda adl\u0131 yap\u0131t\u0131nda, Plehanov, Engels’in Anti-D\u00fchring’inden iki par\u00e7ay\u0131 yorumlar. Biri \u015f\u00f6yle der:
“Bir arpa tanesi alal\u0131m. B\u00f6yle milyarlarca arpa tanesi \u00f6\u011f\u00fct\u00fcl\u00fcr, pi\u015firilir, sonra da t\u00fcketilir. Ama e\u011fer b\u00f6yle bir arpa tanesi kendisi i\u00e7in normal ko\u015fullar bulursa, e\u011fer elveri\u015fli bir topra\u011fa d\u00fc\u015ferse, \u0131s\u0131 ve ya\u015fl\u0131\u011f\u0131n etkisi alt\u0131nda onda \u00f6zg\u00fcl bir d\u00f6n\u00fc\u015f\u00fcm olur, \u00e7imlenir: tane, tane olarak yok olur, yads\u0131n\u0131r, onun yerine ondan do\u011fan bitki ge\u00e7er, tanenin yads\u0131nmas\u0131. Ama bu bitkinin normal \u00f6mr\u00fc nedir? B\u00fcy\u00fcr, geli\u015fir, d\u00f6llenir ve sonunda yeni arpa taneleri verir, ve bu taneler olgunla\u015f\u0131r olgunla\u015fmaz, sap solar, yads\u0131n\u0131r. Bu yads\u0131man\u0131n yads\u0131nmas\u0131n\u0131n sonucu olarak, elimizde gene ba\u015flang\u0131\u00e7taki arpa tanesi, ama tek ba\u015f\u0131na de\u011fil, say\u0131s\u0131 on, yirmi, otuz kez artm\u0131\u015f bir bi\u00e7imde, bulunur.” (Friedrich Engels, Anti-D\u00fchring, s. 212, Sol Yay\u0131nlar\u0131, \u00dc\u00e7\u00fcnc\u00fc Bask\u0131.)
\u00d6b\u00fcr par\u00e7ada, Engels, Rousseau’nun d\u00fc\u015f\u00fcncelerini diyalektik d\u00fc\u015f\u00fcnce bi\u00e7imine \u00f6rnek g\u00f6sterir ve toplumsal evrimin, Rousseau’ya g\u00f6re, \u00e7eli\u015fik bir bi\u00e7imde olu\u015ftu\u011funu tan\u0131tlar:
“Do\u011fal ve yaban\u0131l durumunda, insanlar e\u015fitti; ve Rousseau heniz do\u011fal durumun bir bozulmas\u0131 olarak ald\u0131\u011f\u0131 i\u00e7in, ayni t\u00fcrden hayvanlar aras\u0131ndaki bu t\u00fcr\u00fcn b\u00fct\u00fcn geni\u015fli\u011fi i\u00e7inde ge\u00e7erli e\u015fitli\u011fi, Haeckel tarafindan son zamanlarda varsay\u0131msal bir bi\u00e7imde alales, dilden yoksun olarak s\u0131n\u0131fland\u0131r\u0131lm\u0131\u015f bulunan o insan-hayvanlara uygulamakta yerden g\u00f6ge de\u011fin hakl\u0131d\u0131r. Ama bu e\u015fit insan-hayvanlar, kendilerini \u00f6b\u00fcr hayvanlardan \u00fcst\u00fcn k\u0131lan bir \u00f6zg\u00fcl\u00fc\u011fe sahipti: yetkinle\u015fme an\u0131kl\u0131\u011f\u0131 (la perfectibilit\u00e9), zamanla geli\u015fme olana\u011f\u0131; ve bu, e\u015fitsizli\u011fin nedeni oldu. Demek ki, Rousseau, e\u015fitsizli\u011fin do\u011fu\u015funda bir ilerleme g\u00f6r\u00fcr. Ama bu ilerleme, kar\u015f\u0131t (antagoniste) bir ilerlemeydi, ayn\u0131 zamanda bir gerilemeydi de. … Uygarl\u0131kla do\u011fmu\u015f toplumun kurdu\u011fu b\u00fct\u00fcn kurumlar, ilk ereklerinin tersine d\u00f6nerler.
“Halklar\u0131n ba\u015fkanlar\u0131n\u0131 kendilerini k\u00f6lele\u015ftirmek i\u00e7in de\u011fil, \u00f6zg\u00fcrl\u00fcklerini savunmak i\u00e7in se\u00e7tikleri s\u00f6z g\u00f6t\u00fcrmez bir \u015fey, ve t\u00fcm siyasal hukukun temel kural\u0131d\u0131r.” Ama gene de, bu ba\u015fkanlar, zorunlu olarak halklar\u0131n bask\u0131c\u0131lar\u0131 haline gelir, ve bu bask\u0131y\u0131, doru\u011funa \u00e7\u0131kart\u0131lm\u0131\u015f e\u015fitsizli\u011fin, yeniden kendi kar\u015f\u0131t\u0131 haline d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc, e\u015fitlik nedeni haline geldi\u011fi (despot kar\u015f\u0131s\u0131nda herkes e\u015fittir, yani s\u0131f\u0131ra e\u015fittir) noktaya kadar g\u00f6t\u00fcr\u00fcrler. … Ve b\u00f6ylelikle, e\u015fitsizlik bir kez daha e\u015fitli\u011fe d\u00f6n\u00fc\u015f\u00fcr, ama dilden yoksun ilkel insan\u0131n o eski do\u011fal e\u015fitli\u011fine de\u011fil, toplum s\u00f6zle\u015fmesinin y\u00fcksek e\u015fitli\u011fine.” (Friedrich Engels, Anti-D\u00fchring, s. 216-217.)
[5*] Kar\u015f\u0131tlar\u0131n “birlik”i, onlar\u0131n \u00f6zde\u015fli\u011fi olarak anla\u015f\u0131labilir. Lenin burada, bu durumun ne zaman ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 g\u00f6steriyor. Bu \u00f6zde\u015fli\u011fi, ba\u015flang\u0131\u00e7ta bir ve kar\u015f\u0131tlardan yoksun olan olaylarda, bu kar\u015f\u0131tl\u0131klar\u0131n, sonra, “sentez” i\u00e7inde yeni ba\u015ftan yok olmak \u00fczere, giderek ortaya \u00e7\u0131kmalar\u0131 bi\u00e7iminde yorumlamak yanl\u0131\u015ftir. Lenin, bu anlay\u0131\u015fa kar\u015f\u0131, Heraklitos’un, her olay\u0131n kendinde kar\u015f\u0131tlar\u0131n birli\u011fini saklad\u0131\u011f\u0131, ama bu kar\u015f\u0131tlar\u0131n ancak, olay (Heraklitos’un dedigi gibi) “ikiye kesildi\u011fi” zaman, yani kar\u015f\u0131tlar, bu diyalektik birli\u011fi bozmakla tehdit ettikleri zaman g\u00f6r\u00fclebilecekleri yolundaki d\u00fc\u015f\u00fcncesini \u00fcste \u00e7\u0131kar\u0131r. \u0130\u015fte ancak o zamandir ki, b\u00f6yle demekle kar\u015f\u0131tlar\u0131n yoklu\u011fu anla\u015f\u0131lmad\u0131\u011f\u0131 \u00f6l\u00e7\u00fcde, “belirli bir anlamda” kar\u015f\u0131tlar\u0131n \u00f6zde\u015fli\u011finden s\u00f6zedilebilir.
Burada, Lenin’in, diyalekti\u011fi, do\u011faya ve do\u011fan\u0131n bilinmesine de yayd\u0131\u011f\u0131n\u0131 \u00f6zellikle belirtelim, \u2014 oysa idealist y\u00f6nelimli baz\u0131 “marksist”ler bunu yads\u0131rlar.
[6*] Hegel, Encyklop\u00e4die der Philosophicshen Wissenschaften, 2. bask\u0131, s. 162.
“\u00c7o\u011fu kez bir yarg\u0131 s\u00f6zkonusu oldu\u011fu zaman, \u00f6nce u\u00e7lar\u0131n, \u00f6zne ve y\u00fcklem’in \u00f6zerkli\u011fi, ve \u00f6zellikle \u00f6znenin kendinde bir \u015fey ya da bir belirlenim, ve y\u00fcklemin de ayn\u0131 bi\u00e7imde bu \u00f6zne d\u0131\u015f\u0131nda bir ba\u015fka genel belirlenim oldu\u011fu, ve benirn, bu \u00f6zne ile ancak sonradan birle\u015ftirerek bir yarg\u0131 olu\u015fturdu\u011fum d\u00fc\u015f\u00fcn\u00fcl\u00fcr. … O zaman soyut yarg\u0131 bir \u00f6nermedir: tekil, evrenseldir.
\u00d6zne ile y\u00fcklemin kendi aralar\u0131ndaki ili\u015fkileri ilkin saptayan \u015fey, belirlenimlerdir. Bunun i\u00e7in, kavram\u0131n dolay\u0131ms\u0131z belirlenimleri ya da ilkel soyutlamalar\u0131 i\u00e7indeki \u00e7e\u015fitli u\u011fraklar\u0131n\u0131 al\u0131n\u0131z. … Mant\u0131k kitaplar\u0131nda, her yarg\u0131da \u015fu \u00f6nerinin \u00f6rt\u00fcl\u00fc oldu\u011funun g\u00f6sterilmemi\u015f bulunmas\u0131, ger\u00e7ekten \u015fa\u015f\u0131rt\u0131c\u0131 bir g\u00f6zlem eksikli\u011fi say\u0131lmal\u0131d\u0131r: Tekil, evrenseldir, ya da daha somut olarak \u00d6zne, y\u00fcklemdir (\u00f6rne\u011fin, Tanr\u0131, mutlak ruhtur). “Teklik” ve “evrensellik”, “\u00f6zne” ve “y\u00fcklem” belirlenimleri, kendi aralar\u0131nda elbette ayr\u0131l\u0131rlar. Ama gene de her yarg\u0131n\u0131n onlar\u0131 \u00f6zde\u015f olarak dile getirdi\u011fi, kesinlikle genel bir olgu olmaktan geri kalmaz.”
[7*] Hegel, Logik, II. b\u00f6l\u00fcm, s. 503:
“B\u00f6ylece gelecek belirlenimdeki her ilerleme, belirsiz ba\u015flang\u0131\u00e7tan uzakla\u015farak, geri d\u00f6n\u00fc\u015fl\u00fc, geri giden bir yakla\u015fma ile, gene ona kavu\u015fur; \u00f6yle ki, ilkin birbirinden ayr\u0131 gibi g\u00f6r\u00fcnen \u015feyler: \u00e7\u0131k\u0131\u015f noktas\u0131n\u0131n geri giden yoldan do\u011frulanmas\u0131 ve gelecekteki ilerleyen belirlenim, ger\u00e7eklikte d\u00fc\u015f\u00fcmde\u015f ve \u00f6zde\u015ftirler. Y\u00f6ntem b\u00f6ylece bir daire olu\u015fturur. …
“Y\u00f6ntemin belirtilen \u00f6zl\u00fc\u011f\u00fc y\u00fcz\u00fcnden, bilim, \u00e7\u0131k\u0131\u015f noktas\u0131n\u0131n, yani basit ilkesinin var\u0131\u015f noktas\u0131n\u0131 ko\u015fulland\u0131rd\u0131\u011f\u0131, kendi \u00fczerine kapanan bir daire olarak ortaya \u00e7\u0131kar. Ama ayn\u0131 zamanda, bu daire, bir daireler dairesi olu\u015fturur; \u00e7\u00fcnk\u00fc y\u00f6ntemin ruhu olan ilmiklerden herbiri kendi kendinde yans\u0131r ve, kendi \u00e7\u0131k\u0131\u015f noktas\u0131na d\u00f6nerek, yeni bir ilmi\u011fin \u00e7\u0131k\u0131\u015f noktas\u0131n\u0131 olu\u015fturur.”
[8*] “\u00c7\u00fcnk\u00fc, ku\u015fkusuz, bir kimse, g\u00f6r\u00fclebilir evlerden ayr\u0131 (genel olarak) bir evin olabilece\u011fi d\u00fc\u015f\u00fcncesini kabul edemez.” -\u00e7.
[9*] P. Volkmann, Erkenntnistheoretische Grundz\u00fcge der Naturwissenchaften, Leipzig-Berlin, 1910, s. 35. -Ed.
[10*] Yans\u0131ma teorisi. -\u00e7.<\/p>\n","protected":false},"excerpt":{"rendered":"

Tek bir b\u00fct\u00fcn\u00fcn par\u00e7alanmas\u0131 ve onun \u00e7eli\u015fkili par\u00e7alar\u0131n\u0131n kavranmas\u0131 (bkz: Lassalle’\u0131n [2*] Heraklitos \u00fczerine yazd\u0131\u011f\u0131 kitab\u0131n “Kavrama \u00dczerine” Ill. kesimin ba\u015flang\u0131c\u0131nda, Heraklitos konusunda Philo’dan,al\u0131nt\u0131), diyalekti\u011fin \u00f6z\u00fcd\u00fcr (“temellerinden” biri, ba\u015fta gelen de\u011filse, ba\u015fta gelen \u00f6zelliklerinden ya da niteliklerinden biridir). Hegel de sorunu t\u0131pk\u0131 b\u00f6yle koymu\u015ftur. (Aristoteles, [3*] Metafizik’inde s\u00fcrekli olarak bununla u\u011fra\u015f\u0131r ve Heraklitos’la ve heraklitos\u00e7u […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[57],"tags":[],"class_list":{"0":"post-5741","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-vladimir-ilyic-lenin"},"yoast_head":"\nDiyalektik Sorunu \u00dczerine | V.I.Lenin - 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\/03\/03\/diyalektik-sorunu-uzerine-vilenin\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Diyalektik Sorunu \u00dczerine | V.I.Lenin\" \/>\n<meta property=\"og:description\" content=\"Tek bir b\u00fct\u00fcn\u00fcn par\u00e7alanmas\u0131 ve onun \u00e7eli\u015fkili par\u00e7alar\u0131n\u0131n kavranmas\u0131 (bkz: Lassalle’\u0131n [2*] Heraklitos \u00fczerine yazd\u0131\u011f\u0131 kitab\u0131n “Kavrama \u00dczerine” Ill. kesimin ba\u015flang\u0131c\u0131nda, Heraklitos konusunda Philo’dan,al\u0131nt\u0131), diyalekti\u011fin \u00f6z\u00fcd\u00fcr (“temellerinden” biri, ba\u015fta gelen de\u011filse, ba\u015fta gelen \u00f6zelliklerinden ya da niteliklerinden biridir). Hegel de sorunu t\u0131pk\u0131 b\u00f6yle koymu\u015ftur. (Aristoteles, [3*] Metafizik’inde s\u00fcrekli olarak bununla u\u011fra\u015f\u0131r ve Heraklitos’la ve heraklitos\u00e7u […]\" \/>\n<meta property=\"og:url\" content=\"https:\/\/narteks.net\/index.php\/2011\/03\/03\/diyalektik-sorunu-uzerine-vilenin\/\" \/>\n<meta property=\"og:site_name\" content=\"narteks.net\" \/>\n<meta property=\"article:published_time\" content=\"2011-03-03T19:37:52+00:00\" \/>\n<meta property=\"og:image\" content=\"http:\/\/img2.blogcu.com\/images\/f\/a\/r\/farukaltug\/455px_lenin.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=\"14 dakika\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/03\/03\/diyalektik-sorunu-uzerine-vilenin\/#article\",\"isPartOf\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/03\/03\/diyalektik-sorunu-uzerine-vilenin\/\"},\"author\":{\"name\":\"Tar\u0131k\",\"@id\":\"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca\"},\"headline\":\"Diyalektik Sorunu \u00dczerine | V.I.Lenin\",\"datePublished\":\"2011-03-03T19:37:52+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/03\/03\/diyalektik-sorunu-uzerine-vilenin\/\"},\"wordCount\":2772,\"commentCount\":0,\"publisher\":{\"@id\":\"https:\/\/narteks.net\/#organization\"},\"image\":{\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/03\/03\/diyalektik-sorunu-uzerine-vilenin\/#primaryimage\"},\"thumbnailUrl\":\"http:\/\/img2.blogcu.com\/images\/f\/a\/r\/farukaltug\/455px_lenin.jpg\",\"articleSection\":[\"Vladimir \u0130lyi\u00e7 Lenin\"],\"inLanguage\":\"tr\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\/\/narteks.net\/index.php\/2011\/03\/03\/diyalektik-sorunu-uzerine-vilenin\/#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/narteks.net\/index.php\/2011\/03\/03\/diyalektik-sorunu-uzerine-vilenin\/\",\"url\":\"https:\/\/narteks.net\/index.php\/2011\/03\/03\/diyalektik-sorunu-uzerine-vilenin\/\",\"name\":\"Diyalektik Sorunu \u00dczerine | V.I.Lenin - 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