![](\"http:\/\/www.biografiasyvidas.com\/biografia\/z\/fotos\/zetkin.jpg\")
14 Mart, Karl Marx\u2019\u0131n Londra\u2019da \u00f6l\u00fcm\u00fcn\u00fcn yirminci y\u0131ld\u00f6n\u00fcm\u00fcyd\u00fc. Ya\u015fam\u0131, 40 y\u0131l boyunca Karl Marx\u2019\u0131n ya\u015fam\u0131yla en i\u00e7ten bi\u00e7imde \u00e7al\u0131\u015fma ve m\u00fccadelede ba\u011fl\u0131 olan Engels, Marx \u00f6ld\u00fc\u011f\u00fcnde, ortak bir dosta, New York\u2019taki Sorge yolda\u015fa \u015f\u00f6yle yaz\u0131yordu:<\/p>\n
\u201c\u0130nsanl\u0131k bir kafa boyu k\u0131sald\u0131, bug\u00fcn sahip oldu\u011fu en \u00f6nemli kafayd\u0131 eksilen.\u201d<\/p>\n
O bununla son derece isabetli bir de\u011ferlendirme yap\u0131yordu.<\/p>\n
Bu makale \u00e7er\u00e7evesinde, Karl Marx\u2019\u0131n bilim adam\u0131 ve devrimci sava\u015f\u00e7\u0131 olarak proletaryaya ne verdi\u011fini ve proletarya i\u00e7in ne anlam ifade etti\u011fini anlatmak, bizim g\u00f6revimiz olamaz. Bunu yapmak, bug\u00fcnlerde sosyalist bas\u0131nda onun \u00f6l\u00e7\u00fclemez derecede zengin, derin bilimsel ve pratik ya\u015fam eserini, ve kendisini proletaryan\u0131n hizmetine sunan muazzam, m\u00fckemmel ki\u015fili\u011fi hakk\u0131nda yaz\u0131lanlar\u0131 tekrarlamak olurdu. Bunun yerine biz, proleter kad\u0131n hareketinin, evet, genel olarak kad\u0131n hareketinin \u00f6zellikle ona ne bor\u00e7lu oldu\u011funu k\u0131saca de\u011finmek istiyoruz.<\/p>\n
Materyalist tarih anlay\u0131\u015f\u0131 ve kad\u0131n\u0131n kurtulu\u015fu<\/strong><\/p>\n \u015e\u00fcphesiz: Marx hi\u00e7bir zaman \u201cba\u015fl\u0131 ba\u015f\u0131na\u201d ve bir \u201csorun olarak\u201d kad\u0131n sorunuyla u\u011fra\u015fmam\u0131\u015ft\u0131r. Buna ra\u011fmen o, yeri doldurulamaz bir \u015fey, kad\u0131n\u0131n tam hakka sahip olma m\u00fccadelesinde en \u00f6nemli olan \u015feyi yapm\u0131\u015ft\u0131r. Materyalist tarih anlay\u0131\u015f\u0131yla o bize kad\u0131n sorunu hakk\u0131nda haz\u0131r re\u00e7eteler de\u011fil ama \u00e7ok daha iyi bir \u015feyi, onu incelemek ve kavramak i\u00e7in do\u011fru, emin y\u00f6ntemi verdi. Kad\u0131n sorununu genel tarihsel geli\u015fmenin ak\u0131\u015f\u0131 i\u00e7inde, genel toplumsal ba\u011f\u0131nt\u0131lar \u0131\u015f\u0131\u011f\u0131nda onun tarihsel olarak ko\u015fullanm\u0131\u015fl\u0131\u011f\u0131n\u0131 ve hakl\u0131l\u0131\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a kavramay\u0131, onun y\u00f6neldi\u011fi hedefleri, ortaya \u00e7\u0131kan sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fcn\u00fcn ancak hangi ko\u015fullar alt\u0131nda bulunabilece\u011fini bilmeyi ancak materyalist tarih g\u00f6r\u00fc\u015f\u00fc olanakl\u0131 k\u0131lm\u0131\u015ft\u0131r.<\/p>\n Kad\u0131n\u0131n aile ve toplumdaki yerinin sonsuza dek de\u011fi\u015fmez oldu\u011fu, bunlar\u0131n ahlak yasalar\u0131 ya da tanr\u0131 buyruklar\u0131 taraf\u0131ndan yarat\u0131ld\u0131\u011f\u0131 \u015feklindeki eski bat\u0131l inan\u00e7 parampar\u00e7a yere serildi. Toplumun di\u011fer kurumlar\u0131 ve varolu\u015f bi\u00e7imleri gibi, ailenin de s\u00fcrekli bir olu\u015fma ve ge\u00e7ip gitmeye tabi oldu\u011fu, ve onlar gibi, ekonomik ili\u015fkiler ve bunlarca ta\u015f\u0131nan m\u00fclkiyet d\u00fczeni ile birlikte de\u011fi\u015fti\u011fi a\u00e7\u0131k\u00e7a ortaya \u00e7\u0131kt\u0131. Ama \u00fcretim bi\u00e7imini d\u00f6n\u00fc\u015ft\u00fcrerek ve onu iktisadi d\u00fczen ve m\u00fclkiyet d\u00fczeninin kar\u015f\u0131s\u0131na koyarak bu d\u00f6n\u00fc\u015f\u00fcme yola\u00e7an ise iktisadi \u00fcretici g\u00fc\u00e7lerin geli\u015fmesidir. Devrimcile\u015fmi\u015f iktisadi ili\u015fkiler ve ba\u011f\u0131nt\u0131lar temeli \u00fczerinde insan d\u00fc\u015f\u00fcncesinin devrimcile\u015fmesi, toplumsal \u00fcstyap\u0131n\u0131n kurumlar\u0131n\u0131 iktisadi temeldeki de\u011fi\u015fmelere ba\u011fl\u0131 olarak yeniden bi\u00e7imlendirme \u00e7abas\u0131, m\u00fclkiyet bi\u00e7imlerinde ve egemenlik ili\u015fkilerinde kal\u0131pla\u015fm\u0131\u015f olan \u015feyleri ortadan kald\u0131rma \u00e7abas\u0131 ger\u00e7ekle\u015fir. Bu \u00e7aba, s\u0131n\u0131flar sava\u015f\u0131m\u0131 arac\u0131yla kendini kabul ettirir.<\/p>\n Engels\u2019in ayd\u0131nlat\u0131c\u0131 incelemesi \u201cAilenin, \u00d6zel M\u00fclkiyetin ve Devletin K\u00f6keni\u201dne yazd\u0131\u011f\u0131 \u00f6ns\u00f6z\u00fcnden, burada geli\u015ftirilmi\u015f olan teorik d\u00fc\u015f\u00fcncelerin ve bak\u0131\u015f a\u00e7\u0131lar\u0131n\u0131n b\u00fcy\u00fck k\u0131sm\u0131n\u0131n Marx\u2019\u0131n miras\u0131 oldu\u011funu, arkada\u015f\u0131n\u0131n bunlar\u0131 e\u015fsiz sadakatle ve dahice bir miras\u00e7\u0131 olarak i\u015fledi\u011fini biliyoruz.<\/p>\n Bu eserden tek tek hipotez olarak ay\u0131klanabilecek, evet ay\u0131klanmas\u0131 gereken \u015feyler ne olursa olsun; bir b\u00fct\u00fcn olarak bu esere bize, bug\u00fcnk\u00fc aile ve evlilik bi\u00e7iminin, iktisadi ili\u015fkilerin ve m\u00fclkiyet ili\u015fkilerinin etkisi alt\u0131nda tedricen geli\u015fmi\u015f oldu\u011fu \u00e7ok karma\u015f\u0131k ko\u015fullar\u0131 berrak bir \u015fekilde teorik olarak kavray\u0131\u015f\u0131n parlak bir y\u0131\u011f\u0131n\u0131n\u0131 vermektedir. Ve bu kavray\u0131\u015f bize kad\u0131n\u0131n ge\u00e7mi\u015fteki konumunu do\u011fru bir \u015fekilde de\u011ferlendirmeyi yaln\u0131zca \u00f6\u011fretmekle kalmaz, bilakis kad\u0131n cinsinin bug\u00fcnk\u00fc toplumsal konumunu, \u00f6zel hukuktaki ve devlet hukukundaki yerini anlamak i\u00e7in de sa\u011flam bir k\u00f6pr\u00fc olu\u015fturur.<\/p>\n Kad\u0131n\u0131n kurtulu\u015funun tarihsel \u00f6nko\u015fullar\u0131<\/strong><\/p>\n Bug\u00fcnk\u00fc toplumsal d\u00fczende, bu durumu ve hukuki yeri temelden devrimden ge\u00e7irecek ve kad\u0131n\u0131n hak e\u015fitli\u011fini sa\u011flayacak kar\u015f\u0131 konulmaz, durdurulamaz tarihsel g\u00fc\u00e7lerin i\u015fba\u015f\u0131nda oldu\u011fu, \u201cKapital\u201dden ikna edici bir g\u00fc\u00e7le \u00e7\u0131kmaktad\u0131r. Marx burada klasiklere yara\u015f\u0131r bir ustal\u0131kla, kapitalist \u00fcretiminin geli\u015fmesini ve \u00f6z\u00fcn\u00fc en ince dallar\u0131na, en kar\u0131\u015f\u0131k a\u015famalar\u0131na de\u011fin tahlilci bir bi\u00e7imde ele alarak ve onun kendine \u00f6zg\u00fc hareket yasas\u0131n\u0131 art\u0131-de\u011fer yasas\u0131nda ke\u015ffederek, -\u00f6zellikle kad\u0131n ve \u00e7ocuklar\u0131n \u00e7al\u0131\u015fmas\u0131n\u0131 ele alan a\u00e7\u0131klamalar\u0131nda- kapitalizmin kad\u0131n\u0131n eski ev ekonomisi faaliyetinin temelini y\u0131kt\u0131\u011f\u0131n\u0131, b\u00f6ylece eskiden kalma aile bi\u00e7imini \u00e7\u00f6zd\u00fc\u011f\u00fcn\u00fc, kad\u0131n\u0131 aile d\u0131\u015f\u0131nda ekonomik olarak ba\u011f\u0131ms\u0131zla\u015ft\u0131rd\u0131\u011f\u0131n\u0131 ve b\u00f6ylece onun e\u015f, anne ve vatanda\u015f olarak hak e\u015fitli\u011fi i\u00e7in sa\u011flam zemini in\u015fa etti\u011fini ikna edici bir bi\u00e7imde kan\u0131tlam\u0131\u015ft\u0131r. Ama Marx\u2019\u0131n eserlerinden \u015fu da a\u00e7\u0131k bir \u015fekilde anla\u015f\u0131lmaktad\u0131r: sosyalist toplum d\u00fczeni ile kad\u0131n sorununun tam \u00e7\u00f6z\u00fcm\u00fc i\u00e7in vazge\u00e7ilmez toplumsal \u00f6n ko\u015fullar\u0131 yaratabilecek olan ve yaratmak zorunda olan tek devrimci s\u0131n\u0131f proletaryad\u0131r. Burjuva kad\u0131n haklar\u0131 savunuculu\u011funun, proleter kad\u0131nlar\u0131n toplumsal kurtulu\u015funu ne m\u00fccadele ile elde etme iste\u011finde ve ne de bu yetenekte olmad\u0131\u011f\u0131n\u0131 bir yana b\u0131rak\u0131rsak, onun, kapitalist toplum d\u00fczeni i\u00e7inde, cinsiyetlerin toplumsal ve hukuksal e\u015fitli\u011fi zemini \u00fczerinde ye\u015fermek zorunda olan yeni zorlu \u00e7eli\u015fkileri \u00e7\u00f6zmekte de aciz oldu\u011fu ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Bu \u00e7eli\u015fkiler ancak, insan\u0131n insan taraf\u0131ndan s\u00f6m\u00fcr\u00fclmesi ile birlikte bununla ko\u015fullu olan \u00e7eli\u015fkiler de a\u015f\u0131ld\u0131\u011f\u0131nda ortadan kalkacakt\u0131r.<\/p>\n \u201cKom\u00fcnist Manifesto\u201dda ve \u201cKapital\u201dde kad\u0131n ve aile sorunu<\/strong><\/p>\n \u201cKapital\u201din bilimsel ara\u015ft\u0131rma i\u00e7inde ailenin da\u011f\u0131lmas\u0131 ve bunun nedenleri hakk\u0131nda \u00f6\u011frettiklerini, Marx ve Engels\u2019in ortak eseri olan \u201cKom\u00fcnist Manifesto\u201d, m\u00fcthi\u015f bir g\u00fcce sahip olan \u015fu c\u00fcmlerle \u00f6zetlemektedir:<\/p>\n \u201cKol eme\u011fi ile yap\u0131lan i\u015flerde becerinin ve g\u00fcc\u00fcn gereklili\u011fi ne kadar azal\u0131rsa, ba\u015fka bir deyi\u015fle modern sanayi ne kadar geli\u015firse, erkek eme\u011finin yerini o \u00f6l\u00e7\u00fcde kad\u0131n eme\u011fi al\u0131r. Ya\u015f ve cinsiyet farkl\u0131l\u0131klar\u0131n\u0131n i\u015f\u00e7i s\u0131n\u0131f\u0131 i\u00e7in hi\u00e7bir ay\u0131rt edici toplumsal ge\u00e7erlili\u011fi kalmam\u0131\u015ft\u0131r art\u0131k. Art\u0131k yaln\u0131zca, ya\u015f ve cinsiyetlerine g\u00f6re farkl\u0131 masraflara yol a\u00e7an i\u015f ara\u00e7lar\u0131 vard\u0131r…<\/p>\n Burjuvazi, aile ili\u015fkilerinin dokunakl\u0131-duygusal \u00f6rt\u00fcs\u00fcn\u00fc \u00e7ekip alm\u0131\u015f ve onu kat\u0131ks\u0131z bir para ili\u015fkisine d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015ft\u00fcr…<\/p>\n Eski toplumun ya\u015fam ko\u015fullar\u0131, art\u0131k proletaryan\u0131n ya\u015fam ko\u015fullar\u0131 i\u00e7inde yokedilmi\u015flerdir. Proleter m\u00fclks\u00fczd\u00fcr; onun kad\u0131n ve \u00e7ocuklarla olan ili\u015fkisinin burjuva aile ili\u015fkisi ile hi\u00e7bir ortak yan\u0131 yoktur…<\/p>\n Bug\u00fcnk\u00fc aile, burjuva ailesi hangi temele dayan\u0131yor? Sermayeye, \u00f6zel kazanca dayan\u0131yor. Bu aile, tam olarak geli\u015fmi\u015f bi\u00e7imiyle, yaln\u0131zca burjuvazi i\u00e7in vard\u0131r; ama bu durum, proleterler aras\u0131nda ailenin neredeyse hi\u00e7 bulunmamas\u0131yla ve a\u00e7\u0131k fuhu\u015fla tamamlan\u0131yor…<\/p>\n B\u00fcy\u00fck sanayiin etkisiyle proleterler i\u00e7in b\u00fct\u00fcn aile ba\u011flar\u0131 kopup par\u00e7aland\u0131k\u00e7a, proleterlerin \u00e7ocuklar\u0131 basit birer ticaret metas\u0131 ve i\u015f arac\u0131na d\u00f6n\u00fc\u015ft\u00fck\u00e7e, burjuvazinin yapmac\u0131k bir edayla aile ve e\u011fitimden, anababa ile \u00e7ocuk aras\u0131ndaki kutsal ili\u015fkiden dem vurmas\u0131 bir kat daha i\u011fren\u00e7le\u015fiyor.\u201d<\/p>\n Marx, tarihsel geli\u015fmenin yaln\u0131zca y\u0131kmakla kalmad\u0131\u011f\u0131na g\u00f6zlerimizi a\u00e7makla yetinmiyor, ayn\u0131 zamanda onun yeniyi, daha iyiyi, daha m\u00fckemmeli in\u015fa etti\u011fine dair zafer dolu bir inan\u00e7la da bizi dolduruyor.<\/p>\n \u201cKapitalist sistem i\u00e7inde eski aile yap\u0131s\u0131n\u0131n \u00e7\u00f6z\u00fclmesi\u201d, diye okuyoruz \u201cKapital\u201dde, \u201c\u015fimdi ne kadar korkun\u00e7 ve i\u011fren\u00e7 g\u00f6r\u00fcn\u00fcrse g\u00f6r\u00fcns\u00fcn, buna ra\u011fmen b\u00fcy\u00fck sanayi kad\u0131nlara, her iki cinsiyetten gen\u00e7 ki\u015filere ve \u00e7ocuklara ev ekonomisi alan\u0131n\u0131n \u00f6te yan\u0131nda toplumsal olarak \u00f6rg\u00fctlenmi\u015f \u00fcretim s\u00fcre\u00e7leri i\u00e7inde verdi\u011fi tayin edici rolle, ailenin ve cinsiyetler aras\u0131ndaki ili\u015fkinin daha y\u00fcksek bir bi\u00e7imi i\u00e7in yeni ekonomik temeli yarat\u0131r.\u201d<\/p>\n Marx ve Engels \u201cKom\u00fcnist Manifesto\u201dda gururla ve \u00fcst\u00fcn bir alayla, bu gelecek idealine ili\u015fkin kirli su\u00e7lamalar\u0131n kar\u015f\u0131s\u0131na, bug\u00fcn varolan durumun ac\u0131mas\u0131z karakterizasyonunu koyarlar:<\/p>\n \u201cBurjuva, kar\u0131s\u0131n\u0131 basit bir \u00fcretim arac\u0131 olarak g\u00f6r\u00fcr. \u00dcretim ara\u00e7lar\u0131n\u0131n ortakla\u015fa kullan\u0131laca\u011f\u0131n\u0131 duyunca da, pek do\u011fal olarak, her\u015feyin ortak olmas\u0131n\u0131n kad\u0131nlar\u0131n da ortak olmas\u0131na yol a\u00e7aca\u011f\u0131ndan ba\u015fka sonuca varamaz.<\/p>\n Ger\u00e7ek amac\u0131n, kad\u0131nlar\u0131n basit birer \u00fcretim arac\u0131 olmaktan \u00e7\u0131kar\u0131lmas\u0131 oldu\u011fu, akl\u0131n\u0131n ucundan bile ge\u00e7mez burjuvan\u0131n.<\/p>\n Do\u011frusu, burjuvalar\u0131m\u0131z\u0131n, kom\u00fcnistler taraf\u0131ndan a\u00e7\u0131k\u00e7a ve resmen kurumla\u015ft\u0131r\u0131laca\u011f\u0131n\u0131 ileri s\u00fcrd\u00fckleri, kad\u0131nlar\u0131n ortakla\u015fa kullan\u0131lmas\u0131 kar\u015f\u0131s\u0131nda duyduklar\u0131 erdemli \u00f6fkeden daha g\u00fcl\u00fcn\u00e7 bir \u015fey olamaz. Kom\u00fcnistlerin kad\u0131nlar\u0131n ortakla\u015fa kullan\u0131lmas\u0131n\u0131 getirmelerine gerek yoktur ki; \u00e7ok eski zamanlardan beri varolan bir \u015feydir bu.<\/p>\n Burjuvalar\u0131m\u0131z, b\u0131rakal\u0131m genelev fahi\u015felerini, yanlar\u0131nda \u00e7al\u0131\u015fan proleterlerin kar\u0131lar\u0131na ve k\u0131zlar\u0131na keyiflerince el atmakla da yetinmez, birbirlerinin kar\u0131lar\u0131n\u0131 ayartmaktan sonsuz bir zevk al\u0131rlar.<\/p>\n Burjuva evlili\u011fi, ger\u00e7ekte, evli kad\u0131nlarda ortakl\u0131kt\u0131r. Bu y\u00fczden de kom\u00fcnistler, olsa olsa, kad\u0131nlar\u0131n ortakla\u015fa kullan\u0131lmas\u0131n\u0131 ikiy\u00fczl\u00fcl\u00fckle gizlenen bir \u015fey olmaktan \u00e7\u0131kar\u0131p a\u00e7\u0131k\u00e7a me\u015frula\u015ft\u0131r\u0131lm\u0131\u015f bir \u015fey haline getirmek istemekle su\u00e7lanabililer. Nerede kald\u0131 ki, bug\u00fcnk\u00fc \u00fcretim ili\u015fkilerinin ortadan kald\u0131r\u0131lmas\u0131yla birlikte, kad\u0131nlar\u0131n bu sistemden kaynaklanan ortakla\u015fa kullan\u0131lmas\u0131n\u0131n, yani a\u00e7\u0131k ve gizli fuhu\u015fun da ortadan kalkaca\u011f\u0131 a\u00e7\u0131kt\u0131r.\u201d<\/p>\n Proleter ve burjuva kad\u0131n hareketi aras\u0131ndaki u\u00e7urum<\/strong><\/p>\n Ne var ki, kad\u0131n hareketinin Marx\u2019a bor\u00e7lu oldu\u011fu \u015fey, onun, kendisinden ba\u015fka hi\u00e7 kimsenin yapmad\u0131\u011f\u0131 gibi, kad\u0131n cinsini toplumsal k\u00f6lelikten \u00f6zg\u00fcrl\u00fc\u011fe, sakatlanarak k\u00f6relmekten uyumlu, g\u00fc\u00e7l\u00fc insanl\u0131\u011fa y\u00fckselten ac\u0131l\u0131 geli\u015fmenin yolunu ayd\u0131nlatm\u0131\u015f olmas\u0131ndan ibaret de\u011fildir. Bug\u00fcnk\u00fc toplumdaki s\u0131n\u0131f \u00e7eli\u015fkilerinin ve onlar\u0131n k\u00f6klerinin derinlemesine, basiretli bir tahlilini yaparak, o, \u00e7e\u015fitli s\u0131n\u0131flardan kad\u0131nlar\u0131 birbirinden ay\u0131ran a\u015f\u0131lmaz \u00e7\u0131kar kar\u015f\u0131tl\u0131\u011f\u0131n\u0131 da ortaya \u00e7\u0131karm\u0131\u015ft\u0131r. Burjuva bayanlar\u0131 ile proleter kad\u0131nlar\u0131 s\u00f6z\u00fcmona birle\u015ftirici bir ba\u011fla ku\u015fatan b\u00fcy\u00fck bir \u201ck\u0131zkarde\u015flik\u201d \u201cg\u00f6n\u00fclda\u015fl\u0131\u011f\u0131\u201d, materyalist tarih anlay\u0131\u015f\u0131n\u0131n havas\u0131 i\u00e7inde, t\u0131pk\u0131 parlak sabun k\u00f6p\u00fckleri gibi s\u00f6n\u00fcp gitmi\u015ftir. Marx, proleter ve burjuva kad\u0131n hareketi aras\u0131ndaki ba\u011f\u0131 kesip atan k\u0131l\u0131c\u0131 d\u00f6km\u00fc\u015f ve onu kullanmay\u0131 \u00f6\u011fretmi\u015ftir; ama o ayn\u0131 zamanda, birincisini [proleter kad\u0131n hareketini-\u00c7N] kopmaz bi\u00e7imde sosyalist i\u015f\u00e7i hareketiyle birle\u015ftiren, proletaryan\u0131n devrimci s\u0131n\u0131f m\u00fccadelesine ba\u011flayan anlay\u0131\u015f zincirini de yaratm\u0131\u015ft\u0131r. B\u00f6ylece o, m\u00fccadelemize, hedef a\u00e7\u0131kl\u0131\u011f\u0131n\u0131 ve b\u00fcy\u00fckl\u00fc\u011f\u00fcn\u00fc, \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc kazand\u0131rm\u0131\u015ft\u0131r.<\/p>\n G\u00fcncel sorunlar ve istemlerin temel hedefe ba\u011flanmas\u0131<\/strong><\/p>\n \u201cKapital\u201d, kad\u0131n eme\u011fi sorununa, i\u015f\u00e7i kad\u0131nlar\u0131n durumuna, i\u015f\u00e7ilerin yasal olarak korunmas\u0131n\u0131n gerek\u00e7elendirilmesine vb. ili\u015fkin olarak paha bi\u00e7ilmez zenginlikte olgular, bilgiler ve yol g\u00f6sterici fikirlerle doludur. O, hem g\u00fcncel talepler hem de y\u00fcce sosyalist gelecek hedefi u\u011fruna m\u00fccadelemizde bizim i\u00e7in bitip t\u00fckenmez bir fikirsel donan\u0131m hazinesidir. Marx bizi, tam da proleter kad\u0131nlar\u0131n sava\u015fma yetene\u011fini artt\u0131rmak i\u00e7in yak\u0131c\u0131 bir gereklilik olan k\u00fc\u00e7\u00fck, \u00e7o\u011fu halde verimsiz g\u00fcnl\u00fck \u00e7al\u0131\u015fmaya lay\u0131k oldu\u011fu de\u011feri verme y\u00f6n\u00fcnde e\u011fitmektedir. Ama o bizi ayn\u0131 zamanda siyasi iktidar\u0131n proletarya taraf\u0131ndan ele ge\u00e7\u0131rilmesi u\u011frundaki b\u00fcy\u00fck devrimci kavgay\u0131 sa\u011flam, ileri g\u00f6r\u00fc\u015fl\u00fc bir bi\u00e7imde de\u011ferlendirecek \u015fekilde de ilerletmektedir, ki bu kavga olmaks\u0131z\u0131n sosyalist toplum ve kad\u0131n cinsiyetininin kurtulu\u015fu parlak r\u00fcyalar olarak kal\u0131r. O bizi \u00f6ncelikle, g\u00fcnl\u00fck \u00e7al\u0131\u015fmaya de\u011fer ve \u00f6nem veren \u015feyin, yaln\u0131zca o y\u00fcce hedef oldu\u011fu inanc\u0131yla doldurmaktad\u0131r. B\u00f6ylece o bizi, tek tek olgular\u0131n, g\u00f6revlerin ve ba\u015far\u0131lar\u0131n kalabal\u0131\u011f\u0131 aras\u0131nda hareketimizin \u00f6z\u00fcn\u00fcn b\u00fcy\u00fck temel bilgisini g\u00f6zden yitirme ve g\u00fc\u00e7leri kemiren g\u00fcnl\u00fck \u00e7abalar i\u00e7inde, \u015fafa\u011f\u0131n \u0131\u015f\u0131ldad\u0131\u011f\u0131 geni\u015f tarihsel ufku kaybetme tehlikesinden korumaktad\u0131r. O, devrimci d\u00fc\u015f\u00fcncenin ustas\u0131 oldu\u011fu kadar, onun meydan sava\u015flar\u0131na kat\u0131lmak proleter kad\u0131n hareketi i\u00e7in g\u00f6rev ve onur, mutluluk ve \u015feref olan devrimci m\u00fccadelenin de \u00f6nderi olarak kalmaktad\u0131r.<\/p>\n Mart 1903<\/p>\n (Kad\u0131n Sorunu \u00dczerine Se\u00e7me Yaz\u0131lar, \u0130nter Yay\u0131nlar\u0131, 3. bask\u0131, s.147-154)<\/p>\n","protected":false},"excerpt":{"rendered":" 14 Mart, Karl Marx\u2019\u0131n Londra\u2019da \u00f6l\u00fcm\u00fcn\u00fcn yirminci y\u0131ld\u00f6n\u00fcm\u00fcyd\u00fc. Ya\u015fam\u0131, 40 y\u0131l boyunca Karl Marx\u2019\u0131n ya\u015fam\u0131yla en i\u00e7ten bi\u00e7imde \u00e7al\u0131\u015fma ve m\u00fccadelede ba\u011fl\u0131 olan Engels, Marx \u00f6ld\u00fc\u011f\u00fcnde, ortak bir dosta, New York\u2019taki Sorge yolda\u015fa \u015f\u00f6yle yaz\u0131yordu: \u201c\u0130nsanl\u0131k bir kafa boyu k\u0131sald\u0131, bug\u00fcn sahip oldu\u011fu en \u00f6nemli kafayd\u0131 eksilen.\u201d O bununla son derece isabetli bir de\u011ferlendirme yap\u0131yordu. […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[176],"tags":[],"class_list":["post-5767","post","type-post","status-publish","format-standard","category-kadin-a-dair"],"yoast_head":"\n