{"id":5776,"date":"2011-03-08T14:41:00","date_gmt":"2011-03-08T11:41:00","guid":{"rendered":"http:\/\/localhost\/wordpress\/2011\/03\/08\/karl-marks-elyazmalari-1844-birinci-el-yazmasi-dipnotlari\/"},"modified":"2011-03-08T14:41:00","modified_gmt":"2011-03-08T11:41:00","slug":"karl-marks-elyazmalari-1844-birinci-el-yazmasi-dipnotlari","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2011\/03\/08\/karl-marks-elyazmalari-1844-birinci-el-yazmasi-dipnotlari\/","title":{"rendered":"Karl Marks Elyazmalar\u0131 1844 | Birinci El Yazmas\u0131 Dipnotlar\u0131"},"content":{"rendered":"

Birinci Elyazmas\u0131’n\u0131n Dipnotlar\u0131<\/p>\n

[1] (Yal\u0131n insanl\u0131k. -\u00e7.) A. Smith, Recherches sur la nature et les causes de la richesse des nations (“Uluslar\u0131n Zenginli\u011finin Do\u011fa ve Nedenleri \u00dczerine Ara\u015ft\u0131rmalar”), Germain Garnier \u00e7evirisi, Paris 1802, c. I, s. 138’den.
[2] Loc. cit., c. I s. 162.
[3] Anlama g\u00f6re yerine konmu\u015f s\u00f6zc\u00fckler. Elyazmas\u0131 burada m\u00fcrekkeple lekelenmi\u015f.
[4] Burada Marx’\u0131n, sonradan da oldu\u011fu gibi, bu ilk b\u00f6l\u00fcmlerde d\u00fc\u015f\u00fcncelerini \u00f6zetleyip yorumlamaktan ba\u015fka bir \u015fey yapmad\u0131\u011f\u0131 iktisat\u00e7\u0131lar\u0131n terminoloji ve tan\u0131mlar\u0131n\u0131 benimsedi\u011fini belirtmek gerek.
[5] A. Smith, Loc. Cit., c. II, s. 162.
[6] A. Smith, loc. cit., c. I, s. 193. Marx burada Adam Smith’i \u00f6zetliyor. Tam metin \u015f\u00f6yle: “Zenginli\u011finin, toprak ve ikliminin niteli\u011finin ve \u00f6b\u00fcr \u00fclkeler kar\u015f\u0131s\u0131ndaki durumunun varmas\u0131na izin verdi\u011fi, \u00f6yleyse \u00f6tesine ge\u00e7emeyece\u011fi, ve elindekini de yitirmeyece\u011fi son derecesine varm\u0131\u015f bulunan bir \u00fclkede, emek \u00fccretleri ile sermayeler faizlerinin her ikisi de, b\u00fcy\u00fck bir olas\u0131l\u0131kla \u00e7ok d\u00fc\u015f\u00fck olacaklard\u0131r. Topra\u011f\u0131n\u0131n doyurabilece\u011fi ya da sermayesini kullanabilecek kimseler \u00f6l\u00e7\u00fcs\u00fcnde n\u00fcfusa sahip bir \u00fclkede, i\u015f\u00e7iler aras\u0131ndaki i\u015f bulma rekabeti zorunlu olarak \u00f6yle b\u00fcy\u00fck olacakt\u0131r ki, \u00fccretler ancak ayn\u0131 say\u0131da i\u015f\u00e7iyi ya\u015fatabilecek bir d\u00fczeye d\u00fc\u015feceklerdir ve \u00fclke zaten t\u0131kabasa dolu oldu\u011fundan, bu say\u0131 hi\u00e7 bir zaman art\u0131r\u0131lamayacakt\u0131r.”
[7] Ibid., c. I, s. 160.
[8] Ibid., c. I, s. 201.
[9] Ibid., c. 1, s. 129.
[10] Ger\u00e7ekten, bundan \u00f6nceki a\u00e7\u0131nd\u0131rmalar\u0131n \u00e7o\u011fu, Adam Smith taraf\u0131ndan dile getirilmi\u015f fikirleri s\u00f6zc\u00fc\u011f\u00fc s\u00f6zc\u00fc\u011f\u00fcne almad\u0131klar\u0131 zaman, gene bu fikirlerin \u00f6zetidir.
[11] Proudhon, ilk yap\u0131t\u0131 olan M\u00fclkiyet Nedir? (Paris 1840) adl\u0131 kitab\u0131nda \u015f\u00f6yle der: “Topluluk \u00fcyesi olarak emek\u00e7iler birbirlerine e\u015fittirler, ve birinin \u00f6 nden \u00e7ok \u00fccret almas\u0131 \u00e7eli\u015fki i\u00e7erir.” (s. 99.)
[12] Schulz’da: emek geliri.
[14] Schulz’da: n\u00fcfusa oranla.
[15] Marx burada Schulz’un \u015fu t\u00fcmcesini \u00f6zetler: “T\u00fcm \u00fcretim kollar\u0131nda, hatta ayn\u0131 geni\u015flikte olmasalar bile, benzer sonu\u00e7lar g\u00f6r\u00fclebilir; d\u0131\u015f do\u011fa g\u00fc\u00e7lerinin insanal \u00e7al\u0131\u015fmaya gitgide daha \u00e7ok kat\u0131lma zorunda olmalar\u0131 olgusunun zorunlu sonu\u00e7lar\u0131 gibi.”
[16] Schulz’da. Marx’\u0131n almad\u0131\u011f\u0131 \u015fu t\u00fcmce var: “Ve b\u00f6ylece, maddi \u00fcretimdeki ilerlemelerle birlikte, uluslar\u0131n ayn\u0131 zamanda yeni bir tinsel d\u00fcnyay\u0131 kazand\u0131klar\u0131n\u0131 da kabul etmemiz gerek.”
[17] Schulz’da: “Ama bu hareket ne olursa olsun, \u015furas\u0131 kesindir ki, makinelerin …”
[18] Bu t\u00fcmce ger\u00e7eklikte, Schulz’da bir dipnotun ba\u015flang\u0131c\u0131d\u0131r. Sonraki t\u00fcmce, metnin devam\u0131d\u0131r.
[19] Schulz’da: “her zaman g\u00f6z\u00f6n\u00fcnde tutulmam\u0131\u015ft\u0131r.”.
[20] Schulz’da: “\u0130ngiliz ipek fabrikalar\u0131nda da daha \u00e7ok kad\u0131n i\u015f\u00e7i bulnur; oysa daha b\u00fcy\u00fck bir fizik g\u00fc\u00e7 isteyen y\u00fcn fabrikalar\u0131nda, daha \u00e7ok erkek i\u015f\u00e7i \u00e7al\u0131\u015ft\u0131r\u0131l\u0131r.”
[21] Schulz’da: “Ama e\u011fer, bundan \u00f6t\u00fcr\u00fc, kad\u0131nlar sanayiin ilerleyen geli\u015fmesi sonucu her ne kadar daha ba\u011f\u0131ms\u0131z bir iktisadi konum kazan\u0131yorlarsa da, sonu\u00e7ta toplumsal ili\u015fkileri i\u00e7inde iki cinsin birbirlerine nas\u0131l yakla\u015ft\u0131klar\u0131n\u0131 da g\u00f6r\u00fcyoruz.”
[22] Schulz’da: “Ama g\u00fcncel ko\u015fullar i\u00e7inde, Lord Brougham’\u0131n i\u015f\u00e7ilere yapt\u0131\u011f\u0131: “Kapitalist olun” \u00e7a\u011fr\u0131s\u0131, ister istemez ac\u0131 bir alay olarak g\u00f6r\u00fcn\u00fcyor.
[23] C. Pecqueur Th\u00e9orie nouvelle d’\u00e9conomie sociale et politique ou \u00e9tude sur l’organisation des soci\u00e9t\u00e9s, Paris 1842. Pecqueur’dan al\u0131nt\u0131lar, Marx metninde Frans\u0131zcad\u0131r.
[24] Pecqueur’de: \u00fccret.
[25] Pocqueur’de: faize.
[26] Charles Loudon, Solution du probl\u00e8me de la population et de la subsistance, soumise \u00e0 un m\u00e9decin dans une s\u00e9rie de lettres, Paris 1842.
[27] Elyazmas\u0131nda, Marx yanl\u0131\u015fl\u0131kla 80 olarak yazar. T\u00fcm al\u0131nt\u0131 Frans\u0131zca olarak yaz\u0131lm\u0131\u015ft\u0131r.
[28] Buradan sonra al\u0131nm\u0131\u015f bulunan t\u00fcm par\u00e7a, Buret’de not bi\u00e7iminde bulunur.
[29] Eug\u00e8ne Buret, De la mis\u00e8re des classes laborieuses en Angleterre et en France, 2 cilt, Paris 1840.
[30] Ibid., s. 42-43. \u0130talik t\u00fcmceler, Marx taraf\u0131ndan Frans\u0131zca yaz\u0131lm\u0131\u015f. Son t\u00fcmce, Buret’nin kan\u0131tlamas\u0131n\u0131 \u00f6zetler.
[31] Bu al\u0131nt\u0131 elyazmas\u0131nda Frans\u0131zcad\u0131r.
[32] T\u00fcmce Marx’ta Frans\u0131zcad\u0131r. Buret’de: \u00f6zg\u00fcr bir al\u0131\u015fveri\u015fin sonucu.
[33] Ibid., s. 193, not. Al\u0131nt\u0131n\u0131n ba\u015flang\u0131c\u0131, Marx’ta Frans\u0131zcad\u0131r.
[34] Buret, olanakl\u0131 olan en \u00e7o\u011fu de\u011fil, sadece en \u00e7o\u011fu der.
[35] Buras\u0131 Buret’de: “reformdan ge\u00e7irilmi\u015f i\u015f\u00e7iler”
[36] Jean-Baptiste Say, Trait\u00e9 d’\u00c9conomie politique, 3. bask\u0131, 2 cilt, Paris 1817. Biz burada J.-B. Say’\u0131n metnini veriyoruz. Marx, “soygun”dan sonra: “ve hile” s\u00f6zc\u00fcklerini de ekler. T\u00fcmcenin sonunu: “miras\u0131n\u0131 kutsalla\u015ft\u0131rmak i\u00e7in” diye \u00e7evirir.
[37] \u0130\u015fte Say’\u0131n, Marx taraf\u0131ndan \u00f6zetlenli\u015f bulunan metni: “Bu \u00fcretici fonlara nas\u0131l sahip olunur? ve bunun sonucu bunlardan \u00e7\u0131kabilen \u00fcr\u00fcnlere nas\u0131l sahip olunur? Burada pozitif hukuk, do\u011fal hukuka onay\u0131n\u0131 eklemeye gelmi\u015ftir.”
[38] Smith’te: “Ama b\u00fcy\u00fck bir servet kazanan ya da bunu miras yoluyla edinen biri…”
[39] Altlar\u0131 Marx taraf\u0131ndan \u00e7izilmi\u015f.
[40] K\u00f6\u015feli ayra\u00e7 [] i\u00e7indeki “herhangi bir” s\u00f6zc\u00fc\u011f\u00fc Smith’te vard\u0131r ve Marx taraf\u0131ndan al\u0131nmam\u0131\u015ft\u0131r.
[41] Altlar\u0131 Marx taraf\u0131ndan \u00e7izilmi\u015f.
[42] Smith’te: \u00f6zel.
[43] Smith’te: oran\u0131n kendisi.
[44] Altlar\u0131 Marx taraf\u0131ndan \u00e7izilmi\u015f.
[45] D\u00fcr\u00fcst, \u00f6l\u00e7\u00fcl\u00fc, usa-uygun bir k\u00e2r.
[46] Alt\u0131 Marx taraf\u0131ndan \u00e7izilmi\u015f.
[47] Marx’ta: bir i\u015fte \u00e7al\u0131\u015ft\u0131r\u0131ld\u0131\u011f\u0131 s\u00fcrece.
[48] Smith, c. 1, s. 121.
[49] Smith’te: “Tekel fiyat\u0131, her an, elde edilmesi olanakl\u0131 en y\u00fcksek fiyatt\u0131r.”
[50] Smith’te: “Yeni bir \u00fclkenin ya da baz\u0131 yeni tecim kollar\u0131n\u0131n elde edilmesi, hatta bollu\u011fa do\u011fru h\u0131zl\u0131 ilerlemeler yapan bir \u00fclkede bile, bazan sermaye k\u00e2rlar\u0131n\u0131, ve onlarla birlikte de para faizini y\u00fckseltebilir. … Eskiden ba\u015fka i\u015flerde kullan\u0131lm\u0131\u015f bulunan sermayelerin bir b\u00f6l\u00fcm\u00fc, daha k\u00e2rl\u0131 olan bu yeni i\u015flere yat\u0131r\u0131lmak \u00fczere, o i\u015flerden zorunlu olarak \u00e7ekilmi\u015ftir; b\u00f6ylece, b\u00fct\u00fcn bu eski i\u015f kollar\u0131nda, rekabet eskisinden daha az bir duruma gelir. Pazar, \u00e7ok \u00e7e\u015fitli emtia t\u00fcrleri ile daha eksik bir bi\u00e7imde az\u0131kland\u0131r\u0131lma durumunda kal\u0131r. Bu metalar\u0131n fiyat\u0131 zorunlu olarak az\u00e7ok y\u00fckselir ve bunlar\u0131n tecimini yapan kimselere daha b\u00fcy\u00fck bir k\u00e2r sa\u011flar; bu durum da, onlar\u0131, kendilerine verilen \u00f6d\u00fcn\u00e7leri daha y\u00fcksek bir faiz ile \u00f6deyebilecek bir duruma getirir.”
[51] Smith’te: “… ayn\u0131 bir toplum ya da kantonda, sermayelerin \u00e7e\u015fitli kullan\u0131mlar\u0131ndaki normal ortalama k\u00e2rlar oran\u0131, ayn\u0131 d\u00fczeye, \u00e7e\u015fitli emek t\u00fcrlerinin parasal \u00fccretlerinden \u00e7ok daha yak\u0131n bulunacakt\u0131r…”
[52] Smith’te: “Normal k\u00e2r oran\u0131”.
[53] Smith’de: “g\u00f6r\u00fcn\u00fc\u015f\u00fcd\u00fcr”.
[54] Altlar\u0131 Marx taraf\u0131ndan \u00e7izilmi\u015f.
[55] Smith’te: Oysa.
[56] Smith’te: “\u00dccretlerin y\u00fckseli\u015fi, bir meta\u0131n fiyat\u0131n\u0131 y\u00fckseltirken, bir borcun birikiminde yal\u0131n faizin etkili oldu\u011fu gibi etkili olur. K\u00e2rlar\u0131n y\u00fckseli\u015fi ise bile\u015fik faiz gibi etkili olur.”
[57] Faizle \u00f6d\u00fcn\u00e7 verilecek fonlar.
[58] Altlar\u0131 Marx taraf\u0131ndan \u00e7izilmi\u015f.
[59] Smith’te: “Oysa bir sermayenin kullan\u0131lmas\u0131 ile sa\u011flanabilecek k\u00e2r b\u00f6ylece deyim yerindeyse iki ucundan birden kemirilmi\u015f bulundu\u011fu zaman, bu sermayenin kullan\u0131lmas\u0131 i\u00e7in \u00f6denecek fiyat\u0131n da bu k\u00e2rla ayn\u0131 zamanda zorunlu olarak d\u00fc\u015fmesi gerekir.”
[60] Metinde Frans\u0131zca. Marx burada A. Smith’in verdi\u011fi sabit sermaye ve d\u00f6ner sermaye tan\u0131m\u0131n\u0131 benimser. Daha sonra Kapital’in \u0130kinci Cildinde, Onuncu B\u00f6l\u00fcmde bunun ele\u015ftirisini yapacakt\u0131r. Smith, Marx’\u0131n dola\u015fan sermaye ad\u0131n\u0131 verece\u011fi \u015feye, d\u00f6ner sermaye, der. Sabit sermayeye gelince, bu, Smith’e g\u00f6re, k\u00e2r\u0131n yarat\u0131c\u0131s\u0131d\u0131r. \u0130ngiliz iktisat\u00e7\u0131, sermayesini yat\u0131rman\u0131n iki bi\u00e7imini birbirinden ay\u0131r\u0131r; bu, bilimsel bir ayr\u0131m de\u011fildir.
[61] Bu al\u0131nt\u0131y\u0131 Adam Smith’in terimleri ile veriyoruz. Marx’\u0131n almam\u0131\u015f bulundu\u011fu par\u00e7alar\u0131 [ ] i\u00e7ine koyduk.
[62] “B\u00fcy\u00fck ekim \u00e7al\u0131\u015fmalar\u0131n\u0131n genellikle ancak k\u00fc\u00e7\u00fck bir say\u0131daki kolu \u00e7al\u0131\u015ft\u0131rd\u0131\u011f\u0131 bilinir.”
[63] Pecqueur’de: insan demektir.
[64] Pecqueur’\u00fcn bunu izleyen t\u00fcm al\u0131nt\u0131lar\u0131 elyazmas\u0131nda Frans\u0131zcad\u0131r.
[65] Bu ayra\u00e7, Almancadad\u0131r. Marx’\u0131n, Pecqueur’den yapt\u0131\u011f\u0131 al\u0131nt\u0131ya bir katma.
[66] Pecqueur’de: “kime sataca\u011f\u0131n\u0131” en sonra gelir.
[67] David Ricardo, Des principes de I’\u00e9conomie politique et de l’imp\u00f4t, \u0130ngilizceden \u00e7eviren F.-S. Constancio, 2. bask\u0131, 2 cilt. Paris 1835.
[68] Ibid., B\u00f6l\u00fcm XXVI: Gayrisafi ve safi gelir.
[69] Marx burada Frans\u0131zca \u00e7eviri metnini kopya etmi\u015ftir.
[70] J.-C.-L. Simonde de Sismondi: Nouveaux principes d’\u00e9conomie politique, 2 cilt, Paris 1819. Aktar\u0131lan par\u00e7a, Ricardo’ya kar\u015f\u0131 y\u00f6neltilmi\u015f bir notta bulunur; al\u0131nt\u0131dan \u00f6nceki t\u00fcmceler, \u015funlar: “Neymi\u015f? Zenginlik her \u015fey, insanlar hi\u00e7 bir \u015feymi\u015f! Efendim? Zenginli\u011fin kendisi de ancak vergilere oranla m\u0131 bir \u015feymi\u015f? …” T\u00fcm bu paragraf Buret’den al\u0131nm\u0131\u015ft\u0131r, l.c., c. I, s. 6-7.
[71] Marx’\u0131n metninde b\u00fct\u00fcn bu al\u0131nt\u0131 Frans\u0131zcad\u0131r.
[72] Altlar\u0131 Marx taraf\u0131ndan \u00e7izilmi\u015f.
[73] Marx’\u0131n metninde bu son al\u0131nt\u0131 Frans\u0131zcad\u0131r.
[74] Alt\u0131 Marx taraf\u0131ndan \u00e7izilmi\u015f.
[75] Deutsche Vierteljahresschrift, Stuttgart und T\u00fcbingen 1838 (I. Jg.) Helft 3, s. 47 vd.: Der Bergmn\u00e4nische Distrikt Zwischen Birminghain und Wolverhampton, von A.-V. Treskow.
Bu par\u00e7a, “B\u00f6ylece son zamalarda”dan itibaren, Schulz’un kitab\u0131nda, not b\u00f6l\u00fcm\u00fcndedir.
[76] Rehin kar\u015f\u0131l\u0131\u011f\u0131 bor\u00e7 veren, ya da k\u0131saca tefeci anlam\u0131nda.
[77] Marx burada A. Smith’in \u015fu par\u00e7as\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcr (l.c., c. I, s. 216): “Kazanma olana\u011f\u0131 herkes i\u00e7in e\u015fit bir piyangoda, kazanan biletleri \u00e7eken kimselerin, bo\u015f biletleri \u00e7eken kimseler taraf\u0131ndan yitirilmi\u015f bulunan her \u015feyi kazanmalar\u0131 gerekir. Ba\u015far\u0131 kazanan bir ki\u015fiye kar\u015f\u0131 ba\u015far\u0131s\u0131zl\u0131\u011fa u\u011frayan yirmi ki\u015finin bulundu\u011fu bir meslekte, bu bir ki\u015finin, yirmi bahts\u0131z taraf\u0131ndan kazan\u0131labilecek olan her \u015feyi kazanmas\u0131 gerekir.”
[78] Safi ve gayrisafi gelir.
[79] Alt\u0131 Marx taraf\u0131ndan \u00e7izilmi\u015f.
[80] Alt\u0131 Marx taraf\u0131ndan \u00e7izilmi\u015f.
[81] Daha \u00f6nceki bir t\u00fcmceyi \u00f6zetleyen bu s\u00f6zc\u00fck, elyazmas\u0131nda dalg\u0131nl\u0131kla “\u00dcretken” olarak yazm\u0131\u015ft\u0131r.
[82] Elyazmas\u0131nda Marx “Absicht” (tasar\u0131) yerine “Einsicht” (yarg\u0131) yazar.
[83] Alt\u0131 Marx taraf\u0131ndan \u00e7izilmi\u015f.
[84] Bu s\u00f6zc\u00fck Marx’\u0131n bir katmas\u0131d\u0131r.
[85] Bu “g\u00f6t\u00fcr\u00fclemedi\u011fi i\u00e7in” s\u00f6zc\u00fckleri Marx’\u0131n elyazmas\u0131nda yer almam\u0131\u015f.
[86] Smith’te: “Bu, toplam \u00fcr\u00fcn\u00fcn d\u00f6rtte-birinden ender olarak d\u00fc\u015f\u00fck ve \u00e7o\u011fu kez \u00fc\u00e7te-birinden y\u00fcksektir.”
[87] Bu t\u00fcmcede italik dizilen s\u00f6zc\u00fcklerin t\u00fcm\u00fcn\u00fcn alt\u0131, Marx taraf\u0131ndan \u00e7izilmi\u015f.
[88] Alt\u0131 Marx taraf\u0131ndan \u00e7izilmi\u015f.
[89] K\u00f6\u015feli ayra\u00e7 i\u00e7indeki par\u00e7alar Marx taraf\u0131ndan al\u0131nmam\u0131\u015f, ve t\u00fcmce, elyazmas\u0131nda asl\u0131nda \u015fu bi\u00e7imde yaz\u0131ll\u0131\u015ft\u0131r: “\u0130nsan yiyece\u011fi, toprak sahibine her zaman \u00f6denecek bir rant sa\u011flar.”
[90] Smith’in terimleri ile: “\u0130nsan\u0131n beslenmekten sonra gelen iki en b\u00fcy\u00fck gereksinmesi, giysi ve konuttur. Bunlar da, ko\u015fullara g\u00f6re, bazan bir rant getirebilir ve bazan da getirmezler.”
[91] Altlar\u0131 Marx taraf\u0131ndan \u00e7izilmi\u015f.
[92] Marx, burada, 1815 \u0130ngiliz bu\u011fday yasalar\u0131na an\u0131\u015f da bulunuyor. Daha sonra Kapital’in III. kitab\u0131nda [\u00dc\u00e7\u00fcnc\u00fc Cildinde] (c. VIII, s. 18, \u00c9ditions sociales) \u015f\u00f6yle yazacakt\u0131r: “Bu yasalar, yasac\u0131lar\u0131n itiraf\u0131na g\u00f6re, aylak toprak sahiplerinin, Jacobin’lere kar\u015f\u0131 sava\u015flar s\u0131ras\u0131nda ola\u011fan\u00fcst\u00fc artm\u0131\u015f bulunan rantlar\u0131na s\u00fcreklilik sa\u011flamak \u00fczere \u00fclkeye dayat\u0131lm\u0131\u015f, ekmek \u00fczerinden al\u0131nan bir vergi koyuyorlard\u0131.”
[93] “Beysiz (seny\u00f6rs\u00fcz) toprak olmaz.”
[94] “Paran\u0131n efendisi yoktur.”
[95] Yani ne kadar \u00e7ok \u00fcretirse, sefaleti o kadar b\u00fcy\u00fcr.
[96] Begreift, yani: bu yasalar\u0131 kendi kavramlar\u0131 i\u00e7inde kavramaz.
[97] Marx burada Entfremdung terimini kullan\u0131r. Ama, hemen hemen e\u015fit bir s\u0131kl\u0131kla, Ent\u00e4usserung terimini de kullan\u0131r. S\u00f6zc\u00fck kayna\u011f\u0131 bak\u0131m\u0131ndan, Entfremdung daha \u00e7ok yabanc\u0131 fikrini vurgular, oysa Ent\u00e4usserung daha \u00e7ok yoksunla\u015fma fikrini belirtir. Her iki terimi de ayn\u0131 anlamda kulland\u0131\u011f\u0131na g\u00f6re, Marx’\u0131n g\u00f6zetmedi\u011fi bir ay\u0131rt\u0131y\u0131 g\u00f6zetmekten, kendi hesab\u0131m\u0131za biz de vazge\u00e7iyoruz. Hegel de ayr\u0131m g\u00f6zetmiyordu, ve bize kal\u0131rsa, G\u00f6r\u00fcng\u00fcbilim \u00e7evirisinde, extran\u00e9ation s\u00f6zc\u00fc\u011f\u00fcn\u00fc yaratm\u0131\u015f bulunan M. Hippolyte gibi davranman\u0131n bir yarar\u0131 yoktur. Marx’\u0131n, vurgulamak i\u00e7in, her iki terimi de arka arkaya kulland\u0131\u011f\u0131 yerlerde, bunlardan birini yoksunla\u015fma (dessaisissemet) ile \u00e7evirdik. Marx’\u0131n entfremdet s\u0131fat\u0131n\u0131 kulland\u0131\u011f\u0131 yerlerde, bunu, olanakl\u0131 oldu\u011fu zaman, yabanc\u0131la\u015ft\u0131r\u0131lm\u0131\u015f ile \u00e7evirdik. Ama yabanc\u0131la\u015fm\u0131\u015f (ali\u00e9n\u00e9) terimi sadece ent\u00e4ussert’i kar\u015f\u0131lamak i\u00e7in kullan\u0131lmad\u0131.
[98] Almanca deyim “gegenstandslos”dur.
[99] \u0130nsan i\u00e7in ki\u015fili\u011finin belirtisi olan emek (i\u015f, \u00e7al\u0131\u015fma), i\u015f\u00e7i i\u00e7in ge\u00e7inme arac\u0131ndan ba\u015fka bir \u015fey de\u011fildir. O fizik \u00f6zne olarak varl\u0131\u011f\u0131n\u0131 ancak i\u015f\u00e7i niteli\u011fi ile s\u00fcrd\u00fcrebilir, yoksa do\u011fan\u0131n sundu\u011fu ge\u00e7im ara\u00e7lar\u0131ndan do\u011frudan do\u011fruya yararlanabilme olana\u011f\u0131na sahip insan niteli\u011fi ile de\u011fil.
[100] Marx i\u00e7in eme\u011fin \u00f6z\u00fc, onun, insan\u0131n \u00f6zg\u00fcl bir etkinli\u011fi, ki\u015fili\u011finin belirtisi, nesnelle\u015fmesi olmas\u0131d\u0131r. Ekonomi politik, eme\u011fi, insanla ili\u015fkisi i\u00e7inde de\u011fil, ama sadece yabanc\u0131la\u015fm\u0131\u015f bi\u00e7imi alt\u0131nda g\u00f6z\u00f6n\u00fcnde tutar: de\u011fer \u00fcreticisi oldu\u011fu, ve insan\u0131n “\u00f6zsel g\u00fc\u00e7leri” olmaktan \u00e7\u0131k\u0131p, kazan\u00e7 g\u00f6zeten bir etkinlik durumuna d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc \u00f6l\u00e7\u00fcde.
[101] Bei sich, yani kendi varl\u0131\u011f\u0131n\u0131n d\u0131\u015f\u0131ndaki belirlenimlerden kurtulmu\u015f.
[102] O \u00e7a\u011f\u0131n felsefesinde \u00e7ok kullan\u0131lan bu deyim, bug\u00fcn bizim i\u00e7in o kadar anla\u015f\u0131l\u0131r de\u011fil. Ansiklopedi’de (\u00a7 177), Hegel, t\u00fcr\u00fc (die Gattung) “somut Evrensel” olarak tan\u0131mlar. Hegel onun “somut t\u00f6z\u00fc oldu\u011fu \u00f6znenin tekilli\u011fi ile kendinde oldu\u011fundan, yal\u0131n bir birlik olu\u015fturdu\u011funu” da s\u00f6yler (\u00a7 367). \u0130nsan\u0131n t\u00fcrsel bir varl\u0131k oldu\u011funu s\u00f6ylemek, \u00f6yleyse insan\u0131n kendi \u00f6znel bireyselli\u011fi \u00fcst\u00fcne y\u00fckseldi\u011fini, nesnel evrenseli kendinde tan\u0131d\u0131\u011f\u0131n\u0131 ve sonlu varl\u0131k olarak kendini a\u015ft\u0131\u011f\u0131n\u0131 s\u00f6ylemek demektir. Ba\u015fka bir deyi\u015fle, o bireysel olarak \u0130nsan’\u0131n oruncusudur.
[103] Species.
[104] Feuerbach’tan \u015fu al\u0131nt\u0131 (H\u0131ristiyanl\u0131\u011f\u0131n \u00d6z\u00fc, Giri\u015f), Marx ile Feuerbach’\u0131n kar\u015f\u0131l\u0131kl\u0131 konumlar\u0131n\u0131n benzerli\u011fi ile onlar\u0131 ay\u0131ran \u015feyi iyi g\u00f6sterir: “\u00d6yleyse insan\u0131 hayvandan ay\u0131ran o \u00f6zsel ayr\u0131m nedir? Bu soruya verilen yan\u0131tlar\u0131n en yal\u0131n ve en geneli, ama ayn\u0131 zamanda da en popoleri \u015fudur: bilin\u00e7. Ama dar anlamda bilin\u00e7; \u00e7\u00fcnk\u00fc kendinin duygusunu, duyulur nesneleri ay\u0131rdetme, d\u0131\u015f \u015feyleri duyu organlar\u0131 ile duyulan belirli g\u00f6stergelere g\u00f6re alg\u0131lama, hatta yarg\u0131lama yetisini belirten bilincin, hayvanlarda da varolmad\u0131\u011f\u0131 s\u00f6ylenemez. En dar anlamda anla\u015f\u0131lm\u0131\u015f bilin\u00e7, ancak kendi \u00f6z t\u00fcr ve kendi has \u00f6z\u00fcn\u00fc konu alan bir varl\u0131k i\u00e7in s\u00f6zkonusudur. … Bilin\u00e7le bezenmi\u015f olmak demek, bilime yetenekli olmak demektir. Bilim, t\u00fcrlerin bilincidir. … Oysa ancak kendi \u00f6z t\u00fcr\u00fcn\u00fc, kendi has \u00f6z\u00fcn\u00fc konu olarak alan bir varl\u0131k, kendinden ba\u015fka \u015fey ve varl\u0131klar\u0131, \u00f6zsel anlamlar\u0131 i\u00e7inde, konu olarak almaya yeteneklidir.
“Bundan \u00f6t\u00fcr\u00fc hayvan\u0131n sadece yal\u0131n ve insan\u0131n ikili bir ya\u015fam\u0131 vard\u0131r: hayvanda i\u00e7 ya\u015fam d\u0131\u015f ya\u015fam ile kar\u0131\u015f\u0131r, insan, tersine, bir i\u00e7 ve bir de d\u0131\u015f ya\u015fama sahiptir.” (Ludwig Feuerbach: Manifestes philosophiques, Louis Althusser \u00e7evirisi, Paris 1960, s. 57-58.)
[105] Feuerbach’ta \u015f\u00f6yle bir par\u00e7a bulunur: “Nesne olmaks\u0131z\u0131n insan hi\u00e7tir. Oysa bir \u00f6znenin \u00f6z ve zorunluluk gere\u011fi ili\u015fikli oldu\u011fu nesne, bu \u00f6znenin has, ama nesnelle\u015fmi\u015f \u00f6z\u00fcnden ba\u015fka bir \u015fey de\u011fildir.” (Ibid., s. 61.)
[106] Marx i\u00e7in, d\u00fc\u015f\u00fcncesinin olu\u015fmas\u0131n\u0131n bu a\u015famas\u0131nda, bu sonu\u00e7lar son derece \u00f6nemlidirler. Eme\u011fin yabanc\u0131la\u015fmas\u0131 insanal geli\u015fmenin zorunlu bir a\u015famas\u0131d\u0131r, ama bu yabanc\u0131la\u015fman\u0131n tarihte bir k\u00f6keni de vard\u0131r. \u00d6zel m\u00fclkiyet eme\u011fin yabanc\u0131la\u015fmas\u0131ndan do\u011fmu\u015ftur, \u00f6yleyse o da tarihseldir. Bu, her ikisinin de, insanl\u0131\u011f\u0131n geli\u015fmesinin bir g\u00fcn a\u015f\u0131lacak olan iki evresi olduklar\u0131 anlam\u0131na gelir.
[107] \u0130nsan do\u011fay\u0131 temell\u00fcke \u00e7al\u0131\u015ft\u0131\u011f\u0131 \u00f6l\u00e7\u00fcde, yabanc\u0131la\u015fma i\u00e7ine d\u00fc\u015fm\u00fc\u015ft\u00fcr. \u00d6zel m\u00fclkiyetin k\u00f6keni olan bu yabanc\u0131la\u015fma, temell\u00fck idi. \u0130nsan, yabanc\u0131la\u015farak, do\u011fas\u0131n\u0131n, d\u00fcnyas\u0131n\u0131n zenginli\u011fini geli\u015ftirmi\u015ftir, ve \u015fimdi yabanc\u0131la\u015fman\u0131n, \u015fimdilik kendisine yabanc\u0131 olan bu d\u00fcnyada eski yerini s\u00f6zg\u00f6t\u00fcrmez bir bi\u00e7imde yeniden alabilece\u011fi a\u015famas\u0131ndad\u0131r.
[108] \u0130\u015f\u00e7i, \u00fcretici, kendi etkinli\u011fi ile, ona yabanc\u0131 duruma gelen kendi insan do\u011fas\u0131na yabanc\u0131la\u015f\u0131r. \u0130\u015f\u00e7i-olmayana, \u00e7al\u0131\u015f\u0131p \u00fcretmeyen kapitaliste gelince, o, bu olgu sonucu, insan\u0131n, \u00fcretmenin ta kendisi olan do\u011fas\u0131na yabanc\u0131 durumdad\u0131r.
[1*] Bu birinci elyazmas\u0131, Marx taraf\u0131ndan defter bi\u00e7iminde biraraya getirilmi\u015f ve romen rakamlar\u0131 ile sayfa numalar\u0131 verilmi\u015f d\u00f6rder yaprakl\u0131k 9 formadan (yani 36 sayfadan) olu\u015fur. Her sayfa, iki dikey \u00e7izgi ile, herbiri: \u00dccret, Sermaye K\u00e2r\u0131, Toprak Rant\u0131 ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131yan \u00fc\u00e7 s\u00fctuna b\u00f6l\u00fcnm\u00fc\u015ft\u00fcr. Her sayfada bulunan bu ba\u015fl\u0131klar, Marx’\u0131n elyazmas\u0131n\u0131 a\u015fa\u011f\u0131 yukar\u0131 e\u015fit \u00fc\u00e7 b\u00f6l\u00fcme ay\u0131rmay\u0131 tasarlad\u0131\u011f\u0131n\u0131, ve her sayfaya, metni kaleme almadan \u00f6nce s\u00fctun ba\u015fl\u0131klar\u0131 yazd\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fcr\u00fcr. Ama XXII. sayfadan sonra, ba\u015fl\u0131klar ve s\u00fctunlar bi\u00e7imindeki b\u00f6l\u00fcnme t\u00fcm anlam\u0131n\u0131 yitirir. Bu sayfadan sonra metin tam sayfa \u00fczerine yaz\u0131lm\u0131\u015f ve i\u00e7eri\u011fine g\u00f6re ba\u015fl\u0131kland\u0131r\u0131lm\u0131\u015ft\u0131r: Yabanc\u0131la\u015fmi\u015f emek. Birinei elyazmas\u0131, XXVII. sayfada biter.
[2*] \u0130\u015f\u00e7i.-\u00e7
[3*] Perakende. -\u00e7.
[4*] Kronos, Yunan Mitolojisinin Zaman Tanr\u0131s\u0131.
[5*] \u0130ffeti ku\u015fkulu kad\u0131nlar. -\u00e7.<\/p>\n","protected":false},"excerpt":{"rendered":"

Birinci Elyazmas\u0131’n\u0131n Dipnotlar\u0131 [1] (Yal\u0131n insanl\u0131k. -\u00e7.) A. Smith, Recherches sur la nature et les causes de la richesse des nations (“Uluslar\u0131n Zenginli\u011finin Do\u011fa ve Nedenleri \u00dczerine Ara\u015ft\u0131rmalar”), Germain Garnier \u00e7evirisi, Paris 1802, c. I, s. 138’den.[2] Loc. cit., c. I s. 162.[3] Anlama g\u00f6re yerine konmu\u015f s\u00f6zc\u00fckler. Elyazmas\u0131 burada m\u00fcrekkeple lekelenmi\u015f.[4] Burada Marx’\u0131n, sonradan […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[38],"tags":[],"class_list":{"0":"post-5776","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-elyazmalari-1844-karl-marx"},"yoast_head":"\nKarl Marks Elyazmalar\u0131 1844 | Birinci El Yazmas\u0131 Dipnotlar\u0131 - 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\/08\/karl-marks-elyazmalari-1844-birinci-el-yazmasi-dipnotlari\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Karl Marks Elyazmalar\u0131 1844 | Birinci El Yazmas\u0131 Dipnotlar\u0131\" \/>\n<meta property=\"og:description\" content=\"Birinci Elyazmas\u0131’n\u0131n Dipnotlar\u0131 [1] (Yal\u0131n insanl\u0131k. -\u00e7.) 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