{"id":5777,"date":"2011-03-08T14:48:33","date_gmt":"2011-03-08T11:48:33","guid":{"rendered":"http:\/\/localhost\/wordpress\/2011\/03\/08\/karl-marks-elyazmalari-1844-ucuncu-el-yazmasi-2bolum\/"},"modified":"2011-03-08T14:48:33","modified_gmt":"2011-03-08T11:48:33","slug":"karl-marks-elyazmalari-1844-ucuncu-el-yazmasi-2bolum","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2011\/03\/08\/karl-marks-elyazmalari-1844-ucuncu-el-yazmasi-2bolum\/","title":{"rendered":"Karl Marks Elyazmalar\u0131 1844 | \u00dc\u00e7\u00fcnc\u00fc El Yazmas\u0131 (2.B\u00f6l\u00fcm)"},"content":{"rendered":"

\u0130KT\u0130SAT\u00c7ININ emek ve sermaye birli\u011fini \u00e7e\u015fitli bi\u00e7imde nas\u0131l koydu\u011funu g\u00f6rm\u00fc\u015f bulunuyoruz. 1\u00b0 Sermaye, birikmi\u015f emektir; 2\u00b0 \u0130ster sermayenin k\u00e2r ile birlikte yeniden-\u00fcretimi olsun, ister hammadde (emek gereci) olarak, isterse kendi ba\u015f\u0131na \u00e7al\u0131\u015fan alet olarak sermaye olsun (makine, ara\u00e7s\u0131z emek ile \u00f6zde\u015f olarak konmu\u015f bulunan sermayedir), sermayenin \u00fcretim i\u00e7indeki belirlenimi, \u00fcretken emektir; 3\u00b0 \u0130\u015f\u00e7i bir sermayedir; 4\u00b0 \u00dccret sermaye harcamalar\u0131 i\u00e7ine girer; 5\u00b0 \u0130\u015f\u00e7iye ili\u015fkin olarak, emek onun dirimsel sermayesinin yeniden \u00fcretimidir; 6\u00b0 Kapitaliste ili\u015fkin olarak, emek onun sermayesinin bir etkinlik etkenidir; son olarak 7\u00b0 \u0130ktisat\u00e7\u0131, emek ve sermayenin ilkel birli\u011fini, kapitalist ve i\u015f\u00e7i birli\u011fi olarak varsayar; cennetsel ilkel durumdur bu. \u0130ki ki\u015finin cisimle\u015ftirdi\u011fi bu iki y\u00f6n [XIX] birbirinin g\u0131rtla\u011f\u0131na sar\u0131ld\u0131\u011f\u0131 s\u0131rada, bu durum iktisat\u00e7\u0131 i\u00e7in olumsal ve bunun sonucu ancak d\u0131\u015ftan a\u00e7\u0131klanabilecek bir olayd\u0131r (bkz: Mill).[23]
Hen\u00fcz de\u011ferli madenlerin duyulur parlakl\u0131\u011f\u0131 ile k\u00f6rle\u015fmi\u015f bulunan ve bunun sonucu hen\u00fcz madensel para tap\u0131ncak\u00e7\u0131lar\u0131 olan uluslar \u2014 hen\u00fcz eksiksiz para uluslar\u0131 de\u011fildirler. Fransa ile \u0130ngiltere aras\u0131ndaki kar\u015f\u0131tl\u0131k. \u2014Kuramsal bilmecelerin \u00e7\u00f6z\u00fcm\u00fcn\u00fcn ne derecede bir praxis i\u015fi oldu\u011fu ve praxis arac\u0131yla ger\u00e7ekle\u015fti\u011fi, do\u011fru praxis’in ne derecede ger\u00e7ek ve olumlu bir kuram ko\u015fulu oldu\u011fu, \u00f6rne\u011fin tap\u0131ncak\u00e7\u0131l\u0131k dolay\u0131s\u0131yla g\u00f6r\u00fcn\u00fcr. Tap\u0131ncak\u00e7\u0131n\u0131n duyulur bilinci, Yunanl\u0131n\u0131n bilincinden ayr\u0131d\u0131r, \u00e7\u00fcnk\u00fc onun duyulur varolu\u015fu da ayr\u0131d\u0131r. \u0130nsan\u0131n do\u011fa duyusu, insanal do\u011fa duyusu, (sayfa 214) \u00f6yleyse do\u011fal insan duyusu da, hen\u00fcz insana \u00f6zg\u00fc emek taraf\u0131ndan \u00fcretilmedi\u011fi s\u00fcrece, duyarl\u0131l\u0131k ile tin aras\u0131ndaki soyut d\u00fc\u015fmanl\u0131k zorunludur.\u2014
E\u015fitlik, Frans\u0131zcaya, yani siyasal dile \u00e7evrilmi\u015f Almanca ben = ben’den ba\u015fka bir \u015fey de\u011fildir. Kom\u00fcnizmin nedeni olarak e\u015fitlik, onun siyasal temelidir; ve Alman, kom\u00fcnizmin temelini, insan\u0131 evrensel kendinin bilinci olarak tasarlayarak kavrad\u0131\u011f\u0131 zaman da, ayn\u0131 \u015fey olur. Anla\u015f\u0131lmas\u0131 kolayd\u0131r ki, yabanc\u0131la\u015fman\u0131n kald\u0131r\u0131lmas\u0131, her zaman yabanc\u0131la\u015fman\u0131n egemen erklik olan bi\u00e7iminden, Almanya’da kendinin bilincinden, Fransa’da siyaset nedeniyle e\u015fitlikten, \u0130ngiltere’de [ise -\u00e7.] sadece kendi kendisi ile \u00f6l\u00e7\u00fc\u015fen pratik maddi ger\u00e7ek gereksinmesinden yola \u00e7\u0131kar. Proudhon’u ele\u015ftirmek ve de\u011ferlendirmek i\u00e7in yola, i\u015fte buradan \u00e7\u0131kmak gerekir.[24]
E\u011fer hen\u00fcz kom\u00fcnizmin kendisini \u2014yads\u0131man\u0131n yads\u0131nmas\u0131, kendi kendisi ile orta terim olarak \u00f6zel m\u00fclkiyetin yads\u0131nmas\u0131na sahip bulunan insanal \u00f6z\u00fcn temell\u00fck\u00fc oldu\u011fu i\u00e7in, bunun sonucu olumluyu hen\u00fcz kendi kendinden de\u011fil, ama tersine \u00f6zel m\u00fclkiyetten yola \u00e7\u0131karak do\u011fru bi\u00e7imde koymad\u0131\u011f\u0131 i\u00e7in,[25] \u2014
… n\u0131n … b\u00f6ylece eski Alman bi\u00e7iminde \u2014 Hegel G\u00f6r\u00fcng\u00fcbilimi bi\u00e7iminde … nitelendiriyorsak …
… \u015fimdi a\u015f\u0131lm\u0131\u015f bir hareket olarak ortadan kald\u0131r\u0131lm\u0131\u015f ve …
… ve dinginlik bulunabilsin \u00e7\u00fcnk\u00fc bilincinde …
… sadece insanal \u00f6z\u00fcn b\u00f6ylece ger\u00e7ek …
… d\u00fc\u015f\u00fcncesinin t\u0131pk\u0131 \u00f6nce de oldu\u011fu gibi kald\u0131r\u0131lmas\u0131 …
demek ki insanal yasam\u0131n ger\u00e7ek yabanc\u0131la\u015fmas\u0131 ve yabanc\u0131la\u015fma olarak ne kadar bilincine var\u0131l\u0131rsa o kadar (sayfa 215) b\u00fcy\u00fck bir yabanc\u0131la\u015fma onunla birlikte kald\u0131klar\u0131ndan \u2014 ger\u00e7ekle\u015ftirilebilir, \u00f6yleyse o, kendini ancak kom\u00fcnizm arac\u0131yla ger\u00e7ekle\u015ftirebilir.
\u00d6zel m\u00fclkiyet fikrini kald\u0131rmak i\u00e7in, d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f kom\u00fcnizm iyice yeter. Ger\u00e7ek \u00f6zel m\u00fclkiyeti kald\u0131rmak i\u00e7in, ger\u00e7ek bir kom\u00fcnist eylem gerekir. Tarih bunu getirecek, ve d\u00fc\u015f\u00fcncede daha \u015fimdiden onun kendi kendini kald\u0131rd\u0131\u011f\u0131n\u0131 bildi\u011fimiz bu hareket, \u00e7ok sert ve \u00e7ok yayg\u0131n bir s\u00fcre\u00e7 arac\u0131yla ger\u00e7ekli\u011fe ge\u00e7ecektir. Daha ilk anda, tarihsel hareketin s\u0131n\u0131r\u0131n\u0131n oldu\u011fu kadar ere\u011finin de bir bilincine, ve bu hareketi a\u015fan bir bilincine ermi\u015f bulunmam\u0131z\u0131 ger\u00e7ek bir ilerleme saymal\u0131y\u0131z.\u2014
Kom\u00fcnist i\u015f\u00e7iler biraraya geldikleri zaman, ama\u00e7lar\u0131 ilkin \u00f6\u011freti, propaganda vb. gibi \u015feylerdir. Ama ayn\u0131 zaman da b\u00f6ylelikle yeni bir gereksinme, toplum (topluluk) gereksinmesini de edinirler, ve ara\u00e7 oldu\u011fu san\u0131lan \u015fey, ama\u00e7 durumuna gelmi\u015f bulunur. Sosyalist Frans\u0131z i\u015f\u00e7ilerinin biraraya geldikleri g\u00f6r\u00fcld\u00fc\u011f\u00fc zaman, bu pratiksel hareketin en parlak sonu\u00e7lar\u0131 g\u00f6zlemlenebilir. Sigara, i\u00e7ki i\u00e7me, yemek yeme vb., art\u0131k orada toplanma bahaneleri ya da birle\u015fme ara\u00e7lar\u0131 de\u011fildirler. Toplulu\u011fun amac\u0131 durumuna gelmi\u015f bulunan toplant\u0131, ortakl\u0131k, konu\u015fma onlara yeter, insanal karde\u015flik onlarda bo\u015f bir s\u00f6z de\u011fil, ama bir, do\u011fruluktur (v\u00e9rit\u00e9), ve insanl\u0131\u011f\u0131n soylulu\u011fu, \u00e7al\u0131\u015fma ile sertle\u015fmi\u015f bu \u00e7ehrelerde parlar.\u2014
[XX] {Ekonomi politik her ne kadar arz ile talebin her zaman birbirlerini dengelediklerini ileri s\u00fcrerse de, kendi \u00f6z kesinlemelerine g\u00f6re, insan arz\u0131n\u0131n (n\u00fcfus kuram\u0131) talebi her zaman ge\u00e7ti\u011fini, demek ki t\u00fcm \u00fcretimin \u00f6zsel sonucunun \u2014insan\u0131n varolu\u015fu\u2014, arz ile talep aras\u0131ndaki orans\u0131zl\u0131\u011f\u0131 en parlak bi\u00e7imde g\u00f6sterdi\u011fini hemen unutur.\u2014}
{Ba\u015flang\u0131\u00e7ta ara\u00e7 olan paran\u0131n, ne derecede ger\u00e7ek erklik ve tek erek oldu\u011fu, \u2014genel olarak beni bir varl\u0131k durumuna getiren, yabanc\u0131 nesnel varl\u0131\u011f\u0131 benim varl\u0131\u011f\u0131m yapan arac\u0131n, (sayfa 216) ne \u00f6l\u00e7\u00fcde kendi ba\u015f\u0131na bir erek oldu\u011fu… topra\u011f\u0131n ya\u015fam kayna\u011f\u0131 oldu\u011fu yerlerde toprak m\u00fclkiyetinin, ger\u00e7ek ge\u00e7imara\u00e7lar\u0131 olduklar\u0131 yerlerde at ile k\u0131l\u0131c\u0131n, ya\u015fam\u0131n ger\u00e7ek siyasal erklikleri olarak tan\u0131nm\u0131\u015f bulunmalar\u0131 bi\u00e7iminde de g\u00f6r\u00fclebilir. Orta\u00e7a\u011fda bir s\u0131n\u0131f, k\u0131l\u0131\u00e7 ta\u015f\u0131ma hakk\u0131na sahip olur olmaz, kurtulmu\u015f demektir. G\u00f6\u00e7ebe halklarda, at, beni \u00f6zg\u00fcr bir insan, bir topluluk (ortakl\u0131k) \u00fcyesi durumuna getiren \u015feydir.\u2014}
Yukarda insan\u0131n inine vb. d\u00f6nd\u00fc\u011f\u00fcn\u00fc, ama onu bu kez yabanc\u0131la\u015fm\u0131\u015f ve d\u00fc\u015fman bir bi\u00e7im alt\u0131nda buldu\u011funu s\u00f6ylemi\u015ftik. Ma\u011faras\u0131ndaki \u2014yaban\u0131la kendini yararlanmas\u0131 ve s\u0131\u011f\u0131nmas\u0131 i\u00e7in kendili\u011finden sunan bu do\u011fa \u00f6\u011fesindeki\u2014 yaban\u0131l, kendini sudaki bal\u0131ktan daha yabanc\u0131 de\u011fil, daha do\u011frusu onun kadar kendi evinde duyar. Ama yoksulun oturdu\u011fu bodrum, d\u00fc\u015fman bir \u015feydir, onun kendini, \u2014sonunda: burada kendi evimdeyim diyebilece\u011fi kendi \u00f6z evi saymad\u0131\u011f\u0131\u2014, daha \u00e7ok bir ba\u015fkas\u0131n\u0131n evinde, her g\u00fcn yolunu bekleyen ve e\u011fer kiray\u0131 \u00f6demezse onu kap\u0131 d\u0131\u015far\u0131 eden bir yabanc\u0131n\u0131n evinde buldu\u011fu, kendi \u00f6z evi sayamad\u0131\u011f\u0131, “kendinde d\u00fc\u015fman bir erklik i\u00e7eren, kendini ona, onun terini kendisine verdi\u011fi \u00f6l\u00e7\u00fcde veren bir konut”tur. Ayn\u0131 bi\u00e7imde nitelik bak\u0131m\u0131ndan da, o, kendi konutunu \u00f6b\u00fcr d\u00fcnyada, zenginlik cennetinde bulunan insanal konutun kar\u015f\u0131t\u0131 olarak g\u00f6r\u00fcr.
{Yabanc\u0131la\u015fma, benim ge\u00e7im ara\u00e7lar\u0131m\u0131n bir ba\u015fkas\u0131na ili\u015fkin olmas\u0131nda, benim iste\u011fim olan \u015feyin bir ba\u015fkas\u0131n\u0131n eri\u015filmez m\u00fclkiyetinde olmas\u0131nda oldu\u011fu kadar, her \u015feyin kendi kendinden ba\u015fka olmas\u0131nda, etkinli\u011fimin ba\u015fka \u015fey olmas\u0131nda, son olarak \u2014ve bu kapitalizm i\u00e7in de do\u011frudur\u2014 egemenlik s\u00fcrenin eninde sonunda insanl\u0131k d\u0131\u015f\u0131 erklik olmas\u0131nda da g\u00f6r\u00fcn\u00fcr.
Sadece zevke adanm\u0131\u015f, etkin olmayan, savurgan zenginli\u011fin tan\u0131m\u0131: bir yandan, bu zenginlikten yararlanan ki\u015fi, ger\u00e7i, karars\u0131z delice heveslerden vazge\u00e7erek, sadece ge\u00e7ici bir birey gibi davran\u0131r, ve ayn\u0131 zamanda ba\u015fkas\u0131n\u0131n k\u00f6le (sayfa 217) eme\u011fini, insan\u0131n kanl\u0131 terini de kendi iste\u011finin kurban\u0131 olarak g\u00f6r\u00fcr; bu nedenle insan\u0131n kendisini, \u00f6yleyse kendi kendisini de kurban edilmi\u015f ve hi\u00e7 olarak bilir (bununla birlikte onun insanlar\u0131 horg\u00f6rmesi kibir olarak, y\u00fczlerce insanal ya\u015fam\u0131 uzatabilecek \u015feylerin sa\u00e7\u0131l\u0131p savrulmas\u0131 ya da dizginsiz savurganl\u0131\u011f\u0131 ile co\u015fkun ve \u00fcretken olmayan t\u00fcketiminin eme\u011fi ve bunun sonucu ba\u015fkas\u0131n\u0131n ge\u00e7imini ko\u015fulland\u0131rd\u0131klar\u0131 i\u011fren\u00e7 yan\u0131lsama olarak g\u00f6r\u00fcn\u00fcr); insan\u0131n \u00f6zsel g\u00fc\u00e7lerinin ger\u00e7eklesmesini, o sadece kendi canavarl\u0131\u011f\u0131n\u0131n, kendi yeltekli\u011finin ve kendi keyfi ve tuhaf delice heveslerinin ger\u00e7ekle\u015fmesi olarak tan\u0131r. Ama bu zenginlik, \u00f6te yandan, zenginli\u011fi yal\u0131n bir ara\u00e7, ve yokedilmeye de\u011fer bir \u015fey elarak tan\u0131r, demek ki bu zenginlik, ayn\u0131 zamanda, onun hem k\u00f6lesi, hem de efendisidir, ayn\u0131 zamanda, hem y\u00fcce g\u00f6n\u00fcll\u00fc hem de a\u015fa\u011f\u0131l\u0131k, hem maymun i\u015ftahl\u0131, kendini be\u011fenmi\u015f, kibirli, hem de incelmi\u015f, geli\u015fmi\u015f, tinsel bir zenginliktir; o hen\u00fcz zenginli\u011fi, onu egemenlik alt\u0131na alan b\u00fcsb\u00fct\u00fcn yabanc\u0131 bir erklik olarak denememi\u015ftir; onda daha \u00e7ok kendi \u00f6z erkli\u011fini g\u00f6r\u00fcr ve [bu] zenginlik [de\u011fil], [onun i\u00e7in] … son erek [olan][26] zevktir. Bu … [XXI] ve zenginli\u011fin \u00f6z\u00fcn\u00fcn duyulur g\u00f6r\u00fcn\u00fc\u015f\u00fc ile k\u00f6rle\u015fmi\u015f, parlak yan\u0131lsama kar\u015f\u0131s\u0131na, emek\u00e7i, azla yetinir, iktisada g\u00f6re d\u00fc\u015f\u00fcnen, baya\u011f\u0131 \u2014zenginli\u011fin \u00f6z\u00fcn\u00fcn ta kendisi \u00fczerine ayd\u0131nlanm\u0131\u015f bulunan\u2014 sanayici \u00e7\u0131kar ve savurgan\u0131n zevk susuzlu\u011funa daha geni\u015f bir alan sa\u011flayarak, ona \u00fcretimleri ile g\u00fczel pohpohlardan ba\u015fka bir \u015fey s\u00f6ylemeyerek, \u2014sanayicinin \u00fcr\u00fcnleri savurgan\u0131n isteklerine y\u00f6nelik a\u015fa\u011f\u0131l\u0131k ok\u015fant\u0131lar\u0131n ta kendileridir\u2014, \u00f6tekinin elinden ka\u00e7an erkli\u011fi tek yararl\u0131 bi\u00e7imde kendisi i\u00e7in ele ge\u00e7irmesini bilir. Demek ki s\u0131nai zenginlik ilkin her ne kadar savurgan, maymun i\u015ftahl\u0131 zenginli\u011fin sonucu olarak g\u00f6r\u00fcn\u00fcrse de, \u2014 birincinin hareketi, kendine \u00f6zg\u00fc bir hareket ile, bir o kadar etkin bir bi\u00e7imde onun yerini al\u0131r. Faiz oran\u0131n\u0131n d\u00fc\u015fmesi, ger\u00e7ekte, s\u0131nai hareketin bir varg\u0131s\u0131 (sayfa 218) ve zorunlu bir sonucudur. Rantlar\u0131 (gelirleri) ile ge\u00e7inen savurgan\u0131n ara\u00e7lar\u0131, tastamam zevk ara\u00e7lar\u0131n\u0131n ve onlar\u0131n tuzaklar\u0131n\u0131n art\u0131\u015f\u0131 ile ters orant\u0131l\u0131 olarak, b\u00f6ylece her g\u00fcn azal\u0131rlar. Demek ki, o, ya sermayesini yemeli, b\u00f6ylece yokolmal\u0131, ya da sanayici kapitalist durumuna d\u00f6n\u00fc\u015fmelidir… \u00d6te yandan, toprak rant\u0131
{Demek ki \u2014Proudhon’un sermayenin kalk\u0131\u015f\u0131 ve sermayenin toplumsalla\u015fma e\u011filimi olarak d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc\u2014 para faizinin azalmas\u0131, daha \u00e7ok savurgan zenginli\u011fe tebelle\u015f olan sermayenin eksiksiz utkusunun dolays\u0131z bir belirtisinden, yani t\u00fcm \u00f6zel m\u00fclkiyetin s\u0131nai sermaye durumuna d\u00f6n\u00fc\u015fmesinden \u2014\u00f6zel m\u00fclkiyetin g\u00f6r\u00fcn\u00fc\u015fte h\u00e2l\u00e2 insanal t\u00fcm nitelikleri \u00fczerindeki eksiksiz utkusu ve \u00f6zel m\u00fclk sahibinin \u00f6zel m\u00fclkiyetin \u00f6z\u00fcne (emek) b\u00fct\u00fcnsel uyruklu\u011fu\u2014 ba\u015fka bir \u015fey de\u011fildir. Ger\u00e7i sanayici kapitalist de zevk al\u0131r. Gereksinmenin do\u011fa d\u0131\u015f\u0131 yal\u0131nl\u0131\u011f\u0131na hi\u00e7 bir zaman geri d\u00f6nmez, ama onun zevki ikincil, dinlenme niteli\u011finde, \u00fcretime ba\u011f\u0131ml\u0131 bir zevkten ba\u015fka bir \u015fey de\u011fildir, ve b\u00f6ylece bu zevk hesapl\u0131, \u00f6yleyse iktisada da uygun bir zevktir, \u00e7\u00fcnk\u00fc sanayici kapitalist onu sermaye harcamalar\u0131na ekler ve bunun sonucu bu zevkin sanayici kapitaliste, onun i\u00e7in harcam\u0131\u015f bulundu\u011fu \u015feyin, sermayenin yeniden \u00fcretimi arac\u0131yla k\u00e2rla birlikte yerine konmas\u0131 i\u00e7in gerekenden daha \u00e7o\u011funa malolmamas\u0131 gerekir. Demek ki zevk sermayeye, zevk alan birey de sermayele\u015ftiren bireye ba\u011f\u0131ml\u0131d\u0131r, oysa eskiden bunun tersi oluyordu. Faizin azalmas\u0131, demek ki sermayenin tamamlanma (sayfa 219) yolundaki egemenli\u011finin, \u00f6yleyse tamamlanan ve kendi kalk\u0131\u015fma do\u011fru h\u0131zla giden yabanc\u0131la\u015fman\u0131n bir belirtisi oldu\u011fu \u00f6l\u00e7\u00fcdedir ki, sermayenin kalk\u0131\u015f\u0131n\u0131n bir belirtisi olabilir. K\u0131sacas\u0131, varolan \u015feyin kendi kar\u015f\u0131t\u0131n\u0131 tek do\u011frulama bi\u00e7imidir bu.}
Bunun sonucu, iktisat\u00e7\u0131lar\u0131n l\u00fcks ve tutum konusundaki tart\u0131\u015fmas\u0131, zenginli\u011fin \u00f6z\u00fcn\u00fcn a\u00e7\u0131k bir kavram\u0131na eri\u015fmi\u015f bulunan ekonomi politi\u011fin, h\u00e2l\u00e2 romantik ve sanayi d\u00fc\u015fman\u0131 an\u0131larla lekelenmi\u015f bulunan ekonomi politik ile tart\u0131\u015fmas\u0131ndan ba\u015fka bir \u015fey de\u011fildir. Ama her iki yan da tart\u0131\u015fmalar\u0131n\u0131n konusunu onun yal\u0131n d\u0131\u015favurumuna indirgemesini bilmez ve bunun sonucu birbirlerinin \u00fcstesinden gelemezler.<\/p>\n

[XXXIV] Toprak rant\u0131 ayr\u0131ca toprak rant\u0131 oldu\u011fu i\u00e7in ortadan kalkm\u0131\u015ft\u0131r \u2014 \u00e7\u00fcnk\u00fc toprak sahibini tek ger\u00e7ek \u00fcretici durumuna getiren fizyokratlar\u0131n kan\u0131t\u0131na kar\u015f\u0131t olarak, modern ekonomi politik, tersine, onun toprak sahibi olarak hi\u00e7 \u00fcretken olmayan tek haz\u0131r yiyici (rentier) oldu\u011funu tan\u0131tlam\u0131\u015ft\u0131r. Tar\u0131m, e\u011fer al\u0131\u015f\u0131lm\u0131\u015f k\u00e2r\u0131 bekleme durumundaysa, sermayesine bu kullan\u0131m\u0131 verecek olan kapitalistin i\u015fi olacakt\u0131r. Fizyokratlar taraf\u0131ndan konulan ilke \u2014toprak m\u00fclkiyeti tek \u00fcretici m\u00fclkiyet oldu\u011fundan, devlet vergisini sadece onun \u00f6demesi, \u00f6yleyse devlet y\u00f6netimine de sadece onun kat\u0131lmas\u0131 gerekti\u011fi yolundaki ilke\u2014 demek ki ters tan\u0131mlama durumuna d\u00f6n\u00fc\u015f\u00fcr: Toprak rant\u0131 \u00fczerinden al\u0131nan vergi, \u00fcretken olmayan bir gelir \u00fczerinden al\u0131nan ve bunun sonucu ulusal \u00fcretim i\u00e7in zararl\u0131 olmayan tek vergidir. Bu g\u00f6r\u00fc\u015fe g\u00f6re, toprak sahiplerinin siyasal ayr\u0131cal\u0131\u011f\u0131n\u0131n art\u0131k verginin ba\u015fl\u0131ca y\u00fck\u00fcn\u00fc onlar\u0131n ta\u015f\u0131mas\u0131ndan \u00e7\u0131kmad\u0131\u011f\u0131 da a\u00e7\u0131kt\u0131r.\u2014
Proudhon’un, eme\u011fin sermayeye kar\u015f\u0131 hareketi olarak anlad\u0131\u011f\u0131 \u015feylerin t\u00fcm\u00fc, eme\u011fin, kendi sermaye, s\u0131nai sermaye belirlenimi i\u00e7inde, sermaye olarak, yani s\u0131nai bir bi\u00e7imde t\u00fcketilmeyen sermayeye kar\u015f\u0131 hareketinden ba\u015fka bir (sayfa 220) \u015fey de\u011fildir. Ve bu hareket kendi utkulu (muzaffer) yolunu, yani s\u0131naiemek bir kez \u00f6zel m\u00fclkiyetin \u00f6z\u00fc olarak kavrand\u0131ktan sonra, kendi ger\u00e7ek belirlenimi i\u00e7inde, iktisad\u0131n hareketi olarak ortaya konulabilir.\u2014
Toplum \u2014iktisatta g\u00f6r\u00fcld\u00fc\u011f\u00fc bi\u00e7imiyle\u2014 i\u00e7inde her bireyin bir gereksinmeler toplulu\u011fu oldu\u011fu ve birbirleri i\u00e7in bir ara\u00e7 durumuna geldikleri \u00f6l\u00e7\u00fcde, [XXXV] \u00f6tekinin orada ancak onun i\u00e7in bulundu\u011fu gibi, onun da orada ancak \u00f6teki i\u00e7in bulundu\u011fu burjuva toplumdur. \u0130ktisat\u00e7\u0131 \u2014siyasetin kendi insanhaklar\u0131nda yapt\u0131\u011f\u0131 gibi\u2014 her \u015feyi insana, yani onu kapitalist ya da i\u015f\u00e7i olarak al\u0131koymak \u00fczere t\u00fcm belirlenimden soydu\u011fu bireye indirger.
\u0130\u015fb\u00f6l\u00fcm\u00fc, eme\u011fin toplumsal \u00f6zl\u00fc\u011f\u00fcn\u00fcn, yabanc\u0131la\u015fma \u00e7er\u00e7evesi i\u00e7indeki iktisadi d\u0131\u015favurumudur. Ya da, emek, insan etkinli\u011finin yabanc\u0131la\u015fma \u00e7er\u00e7evesi i\u00e7indeki bir d\u0131\u015favurumundan, ya\u015fam belirtisinin ya\u015fam\u0131n yabanc\u0131la\u015fmas\u0131 olarak d\u0131\u015favurumundan ba\u015fka bir \u015fey olmad\u0131\u011f\u0131na g\u00f6re, i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn kendisi, insanal etkinli\u011fi, ger\u00e7ek bir t\u00fcrsel etkinlik, ya da insan\u0131n t\u00fcrsel varl\u0131k bi\u00e7imindeki etkinli\u011fi olarak, yabanc\u0131 duruma gelmi\u015f, yabanc\u0131la\u015fm\u0131\u015f bir bi\u00e7imde koyma olgusundan ba\u015fka bir \u015fey de\u011fildir.
\u0130\u015fb\u00f6l\u00fcm\u00fcn\u00fcn \u2014emek \u00f6zel m\u00fclkiyetin \u00f6z\u00fc olarak tan\u0131n\u0131r tan\u0131nmaz, zenginlik \u00fcretiminin elbette \u00f6zsel bir etkeni olarak tasarlanacak i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn\u2014 \u00f6z\u00fc \u00fczerinde, yani t\u00fcrsel etkinlik olarak insanal etkinli\u011fin yabanc\u0131 durumuna gelmi\u015f ve yabanc\u0131la\u015fm\u0131\u015f bi\u00e7imi \u00fczerinde, iktisat\u00e7\u0131lar \u00e7ok belirsizdirler ve birbirleri ile \u00e7eli\u015firler.
Adam Smith:[27]
“[Kendinden bu kadar yarar do\u011fan] bu i\u015fb\u00f6l\u00fcm\u00fcne, ba\u015flang\u0131c\u0131nda, bir insanal bilgelik sonucu olarak bakmal\u0131d\u0131r… i\u015fb\u00f6l\u00fcm\u00fc (sayfa 221) bir \u015feyi bir ba\u015fka \u015feyle o al\u0131\u015fveri\u015f, de\u011fi\u015ftoku\u015f, de\u011fi\u015fim e\u011finiminin… yava\u015f ve kerteli bir bi\u00e7imde de olsa, zorunlu sonucudur. Bu e\u011finim(in) [insanal do\u011fan\u0131n o ilk ilkelerinden biri mi… yoksa] daha olas\u0131 g\u00f6r\u00fcnd\u00fc\u011f\u00fc gibi, usavurma ve s\u00f6z kullan\u0131m\u0131n\u0131n zorunlu bir sonucu-[mu oldu\u011fu benim inceleme konum de\u011fildir]-dur. Bu e\u011finim t\u00fcm insanlara \u00f6zg\u00fc bir \u015feydir ve ba\u015fka hi\u00e7 bir hayvanal t\u00fcrde g\u00f6r\u00fclmez …[28] Hemen b\u00fct\u00fcn \u00f6b\u00fcr hayvan t\u00fcrlerinde, her birey, tam b\u00fcy\u00fcme \u00e7a\u011f\u0131na eri\u015fti\u011fi zaman, b\u00fcsb\u00fct\u00fcn ba\u011f\u0131ms\u0131zd\u0131r… [Ama] insan hemen hemen s\u00fcrekli olarak benzerlerinin yard\u0131m\u0131na gereksinme duyar ve bunu sadece onlar\u0131n iyi dileklili\u011finden beklemesi de bo\u015funad\u0131r. Onlar\u0131n \u00f6zel \u00e7\u0131karlar\u0131na y\u00f6nelir, ve onlar\u0131, kendilerinden istedi\u011fi \u015feyi yapmakta kendi \u00f6z \u00e7\u0131karlar\u0131 bulundu\u011funa inand\u0131r\u0131rsa, durumu \u00e7ok daha g\u00fcvenli olacakt\u0131r… Biz onlar\u0131n insanl\u0131\u011f\u0131na[29] de\u011fil, ama bencilli\u011fine[29] y\u00f6neliyoruz; ve onlara s\u00f6z\u00fcn\u00fc etti\u011fimiz \u015fey, hi\u00e7 bir zaman kendi gereksinmelerimiz de\u011fil, ama hep onlar\u0131n \u00e7\u0131kar\u0131d\u0131r.[30] Ba\u015fkalar\u0131ndan, birbirimize kar\u015f\u0131l\u0131kl\u0131 olarak zorunlu bulunan bu uzla\u015ft\u0131rma ara\u00e7lar\u0131n\u0131n \u00e7o\u011funu i\u015fte b\u00f6yle anla\u015fma, de\u011fi\u015ftoku\u015f, sat\u0131n alma arac\u0131yla elde etti\u011fimize g\u00f6re, ba\u015flang\u0131\u00e7ta i\u015fb\u00f6l\u00fcm\u00fcne[31] yola\u00e7an \u015fey, bu ayn\u0131 al\u0131\u015fveri\u015f[31] e\u011filimidir. \u00d6rne\u011fin, bir avc\u0131 ya da \u00e7oban a\u015firetinde, bir ki\u015fi ok ve yay\u0131 bir ba\u015fkas\u0131ndan daha b\u00fcy\u00fck bir \u00e7abukluk ve ustal\u0131kla yapar. \u00c7o\u011fu kez bu t\u00fcrl\u00fc yap\u0131tlar\u0131 arkada\u015flar\u0131 ile s\u00fcr\u00fc ya da av hayvanlar\u0131na kar\u015f\u0131 de\u011fi\u015ftoku\u015f eder, ve \u00e7ok ge\u00e7meden de, bu yoldan, kendi ba\u015f\u0131na elde edebilece\u011finden daha \u00e7ok s\u00fcr\u00fc ve av hayvan\u0131 sa\u011flayabilece\u011fini g\u00f6r\u00fcr. Demek ki, \u00e7\u0131kar hesab\u0131 sonucu, ok ve yay yapmay\u0131 kendi ba\u015f u\u011fra\u015f\u0131 durumuna getirir… Ger\u00e7eklikte, bireyler aras\u0131ndaki do\u011fal[31] yetenek ayr\u0131l\u0131klar\u0131[32] … i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn nedeninden[33] \u00e7ok sonucudur[33] … \u0130nsanlar\u0131n al\u0131\u015fveri\u015f ve de\u011fi\u015fim e\u011filimi olmasayd\u0131, herkes ya\u015fam\u0131n t\u00fcm zorunluluk ve rahatl\u0131klar\u0131n\u0131 kendi ba\u015f\u0131na sa\u011flama zorunda kal\u0131rd\u0131. Herkesin yerine getirilecek ayn\u0131 g\u00f6revi ve yapacak ayn\u0131 i\u015fi olur, ve b\u00fcy\u00fck bir yetenekler ayr\u0131l\u0131\u011f\u0131n\u0131 do\u011furabilecek tek \u015fey olan o b\u00fcy\u00fck u\u011fra\u015flar ayr\u0131l\u0131\u011f\u0131[33] ortaya \u00e7\u0131kmazd\u0131. \u00c7e\u015fitli (sayfa 222) meslekten insanlar aras\u0131ndaki \u00f6ylesine ilgin\u00e7 bu yetenekler ayr\u0131l\u0131\u011f\u0131n\u0131 bu de\u011fi\u015ftoku\u015f e\u011finimi do\u011furdu\u011funa g\u00f6re, bu \u00e7e\u015fitlili\u011fi yararl\u0131 k\u0131lan \u015fey de bu ayn\u0131 e\u011finimdir. Ayn\u0131 t\u00fcrden olduklar\u0131 kabul edilen bir\u00e7ok hayvan soyu, e\u011filimleri bak\u0131m\u0131ndan, do\u011fadan, al\u0131\u015fkanl\u0131klar ve e\u011fitimin etkisinden \u00f6nce insanlar aras\u0131nda g\u00f6zlemlenebileceklerden \u00e7ok daha ilgin\u00e7 ay\u0131rdedici belirtiler alm\u0131\u015flard\u0131r. Do\u011fal olarak, yetenek ve anlak (intelligence) bak\u0131m\u0131ndan, bir filozof bir hamaldan, bir bek\u00e7i k\u00f6pe\u011finin bir taz\u0131dan, bir taz\u0131n\u0131n bir \u0130spanyol k\u00f6pe\u011finden, ve bir \u0130spanyol k\u00f6pe\u011finin de bir \u00e7oban k\u00f6pe\u011finden oldu\u011funun yar\u0131s\u0131 kadar bile farkl\u0131 de\u011fildir. Bununla birlikte, bu \u00e7e\u015fitli hayvan soylar\u0131n\u0131n, ayn\u0131 t\u00fcrden olmalar\u0131na kar\u015f\u0131n, birbirlerine hemen hi\u00e7 bir yarar\u0131 dokunmaz. Bek\u00e7i k\u00f6pe\u011fi, taz\u0131n\u0131n hafifli\u011finden yararlanarak, kendi g\u00fcc\u00fcne [XXXVI] bir \u015feyler ekleyemez… Bu \u00e7e\u015fitli yetenek ya da anlak derecelerinin sonu\u00e7lar\u0131, bir al\u0131\u015fveri\u015f ya da de\u011fi\u015fim yetenek ya da e\u011finiminin yoklu\u011fu y\u00fcz\u00fcnden, birle\u015ftirilemez ve t\u00fcr\u00fcn yarar[34] ya da ortak rahatl\u0131\u011f\u0131na[34] en k\u00fc\u00e7\u00fck bir katk\u0131da bulunamazlar. Her hayvan kendi ba\u015f\u0131na ve \u00f6b\u00fcrlerinden ba\u011f\u0131ms\u0131z olarak kendini ya\u015fatmak ve savunmak zorundad\u0131r ve do\u011fan\u0131n kendi benzerleri aras\u0131nda da\u011f\u0131tm\u0131\u015f bulundu\u011fu o yetenekler \u00e7e\u015fitlili\u011finden en k\u00fc\u00e7\u00fck bir yarar sa\u011flayamaz. \u0130nsanlar aras\u0131ndaysa, tersine, en uygunsuz yetenekler birbirleri i\u00e7in yararl\u0131d\u0131rlar, \u00e7\u00fcnk\u00fc herbirinin kendi de\u011fi\u015fken sanayilerinin \u00e7e\u015fitli \u00fcr\u00fcnleri,[34] o evrensel de\u011fi\u015ftoku\u015f ve al\u0131\u015fveri\u015f e\u011finimi arac\u0131yla, her insan\u0131n, kendi gereksinmesine g\u00f6re, ba\u015fkalar\u0131n\u0131n sanayiinden herhangi bir \u00fcr\u00fcn par\u00e7as\u0131 sat\u0131n alabilece\u011fi, deyim yerindeyse ortak bir y\u0131\u011f\u0131n durumuna getirilmi\u015f bulunurlar. \u0130\u015fb\u00f6l\u00fcm\u00fcne yola\u00e7an \u015fey de\u011fi\u015fim[34] yetene\u011fi oldu\u011funa g\u00f6re, bunun sonucu bu [i\u015f -\u00e7.] b\u00f6l\u00fcm\u00fcn[\u00fcn -\u00e7.] art\u0131\u015f\u0131n\u0131n[34] her zaman de\u011fi\u015fim yetene\u011finin geni\u015fli\u011fi, ya da bir ba\u015fka deyi\u015fle, pazar\u0131n geni\u015fli\u011fi ile s\u0131n\u0131rlanm\u0131\u015f bulunmas\u0131 gerekir. E\u011fer pazar \u00e7ok k\u00fc\u00e7\u00fckse, kendi eme\u011finin kendi \u00f6z t\u00fcketimini a\u015facak o t\u00fcm \u00fcr\u00fcn art\u0131\u011f\u0131n\u0131, ba\u015fkas\u0131n\u0131n elde etmek isteyece\u011fi benzer bir emek \u00fcr\u00fcn\u00fc art\u0131\u011f\u0131 ile de\u011fi\u015ftirememesi sonucu, kimse kendini b\u00fcsb\u00fct\u00fcn tek bir u\u011fra\u015fa vermek i\u00e7in \u00f6zendirilmi\u015f olmayacakt\u0131r…”[35] \u0130lerlemi\u015f durumda: “B\u00f6ylece her insan varl\u0131\u011f\u0131n\u0131 de\u011fi\u015fimler arac\u0131yla s\u00fcrd\u00fcr\u00fcr ya da bir t\u00fcr tecimen durumuna gelir ve (sayfa 223) toplumun kendisi de tam anlam\u0131yla tecimen bir toplumdur.” (Bkz. Destut de Tracy: “Toplum s\u00fcrekli bir de\u011fi\u015fimler dizisidir, ve tecim de t\u00fcm toplumdur.”[36] … Sermayelerin birikimi i\u015fb\u00f6l\u00fcm\u00fc ile, i\u015fb\u00f6l\u00fcm\u00fc de sermayelerin birikimi ile artar.[37]
Adam Smith i\u00e7in bu kadar.
“E\u011fer her aile kendi t\u00fcketim nesnelerinin topunu kendisi \u00fcretseydi, hi\u00e7 bir de\u011fi\u015fim olmasa da, toplum b\u00f6ylece de y\u00fcr\u00fcyebilirdi; de\u011fi\u015fimlerin, temel olmasalar da, toplumlar\u0131m\u0131z\u0131n ilerlemi\u015f durumunda zorunlu olduklar\u0131n\u0131 biliyorum.[38] Emeklerin (i\u015flerin) ayr\u0131lmas\u0131n\u0131n insan g\u00fc\u00e7lerinin ustaca bir kullan\u0131m\u0131 oldu\u011fu, sonu\u00e7 olarak toplumun \u00fcr\u00fcnlerini, yani onun erklik ve zevklerini art\u0131rd\u0131\u011f\u0131, ama bireysel olarak al\u0131nan her insan\u0131n yetene\u011finden bir \u015fey ald\u0131\u011f\u0131 s\u00f6ylenebilir. De\u011fi\u015fim olmaks\u0131z\u0131n \u00fcretim olamaz.”[39]
J. B. Say b\u00f6yle der.
“\u0130nsan\u0131n i\u00e7inde bulunan g\u00fc\u00e7ler \u015funlard\u0131r: anla\u011f\u0131 ve fiziksel \u00e7al\u0131\u015fma an\u0131kl\u0131\u011f\u0131. Toplum durumundan t\u00fcreyenler ise: \u00e7e\u015fitli i\u015fleri insanlar aras\u0131nda b\u00f6lme ve da\u011f\u0131tma yetene\u011fi … ile, bu ara\u00e7lar\u0131 olu\u015fturan kar\u015f\u0131l\u0131kl\u0131 hizmet ve \u00fcr\u00fcnleri de\u011fi\u015fim yetene\u011fine dayan\u0131rlar… \u0130nsan\u0131, kendi hizmetlerini ba\u015fkas\u0131na adamaya raz\u0131 eden g\u00fcd\u00fcler … bencilliktir, \u2014 insan … ba\u015fkas\u0131na yap\u0131lm\u0131\u015f hizmetler i\u00e7in bir \u00f6d\u00fcl ister.[40] … Demek ki insanlar aras\u0131nda de\u011fi\u015fimin kurulabilmesi i\u00e7in salt (exclusive) m\u00fclkiyet hakk\u0131n\u0131n varl\u0131\u011f\u0131 zorunludur.[41] … Sanayi b\u00f6l\u00fcm\u00fcn\u00fcn de\u011fi\u015fim ve de\u011fi\u015fimin bu b\u00f6l\u00fcn\u00fcm \u00fczerindeki kar\u015f\u0131l\u0131kl\u0131 etkisi.[42]
Skarbek’in dedi\u011fi de bu.
Mill geli\u015fmi\u015f de\u011fi\u015fimi, [yani -\u00e7.] tecimi, i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn bir sonucu olarak tasarlar.
\u0130nsan eylemi \u00e7ok yal\u0131n \u00f6\u011felere indirgenebilir. \u0130nsan, ger\u00e7ekte, hareket \u00fcretmekten ba\u015fka bir \u015fey yapamaz; \u015feyleri birbirlerine (sayfa 224) yakla\u015ft\u0131rmak ya da uzakla\u015ft\u0131rmak i\u00e7in, onlar\u0131n [XXXVII] yerini de\u011fi\u015ftirebilir; t\u00fcm geri kalan\u0131 da, maddenin \u00f6zellikleri yerine getirirler…[43] Eme\u011fin ve makinelerin kullan\u0131m\u0131nda … birbirini engelleme e\u011filimi g\u00f6steren b\u00fct\u00fcn i\u015flemleri ay\u0131r\u0131p, ne bi\u00e7imde olursa olsun, birbirini kolayla\u015ft\u0131rabilen i\u015flemleri birle\u015ftirerek, \u00e7o\u011fu kez sonu\u00e7lar\u0131n art\u0131r\u0131labildikleri olur, genel olarak insanlar bir\u00e7ok \u00e7e\u015fitli i\u015flemi, k\u00fc\u00e7\u00fck bir say\u0131daki i\u015flemi al\u0131\u015fkanl\u0131k sonucu yapabildikleri ayn\u0131 h\u0131z ve ayn\u0131 ustal\u0131kla yapamad\u0131klar\u0131ndan, her bireye verilen i\u015flemlerin say\u0131s\u0131n\u0131 elden geldi\u011fince s\u0131n\u0131rland\u0131rmak her zaman yararl\u0131d\u0131r. \u0130\u015fi b\u00f6lmek ve insan ve makine g\u00fc\u00e7lerini en elveri\u015fli bi\u00e7imde da\u011f\u0131tmak i\u00e7in, bir\u00e7ok durumda, b\u00fcy\u00fck bir \u00f6l\u00e7ek \u00fczerinde \u00e7al\u0131\u015fmak, ya da ba\u015fka bir deyi\u015fle, zenginlikleri b\u00fcy\u00fck y\u0131\u011f\u0131nlar bi\u00e7iminde \u00fcretmek zorunludur. B\u00fcy\u00fck yap\u0131mevlerini do\u011furan da i\u015fte bu \u00fcst\u00fcnl\u00fckt\u00fcr. Bu yap\u0131mevlerinden en uygun konumlar i\u00e7ine konmu\u015f birka\u00e7\u0131, bazan bir de\u011fil, ama bir\u00e7ok \u00fclkeyi, \u00fcrettikleri nesnelerden istenilen nicelikte az\u0131kland\u0131r\u0131rlar.[44]
Mill’in dedi\u011fi de i\u015fte bu.
Ama t\u00fcm modern iktisat, i\u015fb\u00f6l\u00fcm\u00fc ile \u00fcretim zenginli\u011finin, i\u015fb\u00f6l\u00fcm\u00fc ile sermaye birikiminin birbirlerini kar\u015f\u0131l\u0131kl\u0131 olarak ko\u015fulland\u0131rd\u0131klar\u0131 olgusu \u00fczerinde uyu\u015fur, t\u0131pk\u0131 en yararl\u0131 ve en geni\u015f i\u015fb\u00f6l\u00fcm\u00fcn\u00fc, ancak kurtulmu\u015f, kendi ba\u015f\u0131na b\u0131rak\u0131lm\u0131\u015f \u00f6zel m\u00fclkiyetin \u00fcretebilece\u011fi olgusu \u00fczerinde uyu\u015ftu\u011fu gibi.
Adam Smith’in a\u00e7\u0131nd\u0131rmas\u0131 \u015f\u00f6yle \u00f6zetlenebilir: \u0130\u015fb\u00f6l\u00fcm\u00fc eme\u011fe sonsuz bir \u00fcretim yetene\u011fi kazand\u0131r\u0131r. \u0130\u015fb\u00f6l\u00fcm\u00fc, herhalde raslansal olmayan, ama us ve dilin kullan\u0131lmas\u0131 arac\u0131yla ko\u015fulland\u0131r\u0131lm\u0131\u015f bulunan \u00f6zg\u00fcl olarak insanal bir e\u011filime, de\u011fi\u015fim ve al\u0131\u015fveri\u015f e\u011filimine dayan\u0131r. De\u011fi\u015fimde bulunan ki\u015finin devindirici g\u00fcc\u00fc insanl\u0131k de\u011fil, ama bencilliktir. \u0130nsanal yeteneklerin \u00e7e\u015fitlili\u011fi, i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn, yani de\u011fi\u015fimin nedeni olmaktan \u00e7ok, sonucudur. Bu \u00e7e\u015fitlili\u011fi yararl\u0131 k\u0131lan da, sadece de\u011fi\u015fimdir. Bir hayvanal t\u00fcr\u00fcn (sayfa 225) \u00e7e\u015fitli soylar\u0131n\u0131n tikel nitelikleri, do\u011fa taraf\u0131ndan, insanal yetenekler ve etkinlik \u00e7e\u015fitlili\u011finden daha g\u00fc\u00e7l\u00fc olarak belirtilmi\u015flerdir. Ama hayvanlar de\u011fi\u015fim yapamad\u0131klar\u0131ndan, ayn\u0131 t\u00fcrden ama de\u011fi\u015fik soydan bir hayvan\u0131n de\u011fi\u015fik \u00f6zg\u00fcl\u00fc\u011f\u00fc, hi\u00e7 bir hayvan bireyine yaramaz. Hayvanlar kendi t\u00fcrlerinin de\u011fi\u015fik niteliklerini birbirlerine katamazlar; kendi t\u00fcrlerinin ortak yarar ya da rahatl\u0131\u011f\u0131na hi\u00e7 bir katk\u0131da bulunamazlar. \u00c7e\u015fitli \u00fcr\u00fcnlerini, herbirinin sat\u0131n alabilece\u011fi ortak bir y\u0131\u011f\u0131n bi\u00e7iminde biraraya getirebildikleri i\u00e7in, en uyumsuz yetenek ve etkinlik bi\u00e7imlerinin birbirlerine yararl\u0131 olduklar\u0131 insan i\u00e7in durum b\u00f6yle de\u011fildir. \u0130\u015fb\u00f6l\u00fcm\u00fc de\u011fi\u015fim e\u011filiminden do\u011fdu\u011fu gibi, de\u011fi\u015fimin, pazar\u0131n geni\u015fli\u011fi ile b\u00fcy\u00fcr, ayn\u0131 geni\u015flik ile s\u0131n\u0131rlan\u0131r. \u0130lerlemi\u015f durumda, her insan tecimendir, toplum bir tecim toplumudur. Say, de\u011fi\u015fimi raslansal ve temel olmayan bir \u015fey olarak g\u00f6r\u00fcr. Toplum, varl\u0131\u011f\u0131n\u0131 onsuz da s\u00fcrd\u00fcrebilir. De\u011fi\u015fim, toplumun ilerlemi\u015f durumunda zorunlu duruma gelir. Gene de o olmad\u0131k\u00e7a \u00fcretim de olamaz. \u0130\u015fb\u00f6l\u00fcm\u00fc, toplumsal zenginlik bak\u0131m\u0131ndan kullan\u0131\u015fl\u0131 ve yararl\u0131 bir ara\u00e7, insanal g\u00fc\u00e7lerin ustaca bir kullan\u0131lmas\u0131d\u0131r, ama bireysel olarak al\u0131nm\u0131\u015f her insan\u0131n yetene\u011fini azalt\u0131r. Bu son g\u00f6zlem, Say’\u0131n bir ilerlemesidir.
Skarbek, insan\u0131n i\u00e7inde bulunan bireysel g\u00fc\u00e7leri, anlak ve fiziksel emek e\u011filimini, toplumdan t\u00fcremi\u015f g\u00fc\u00e7lerden, birbirlerini kar\u015f\u0131l\u0131kl\u0131 olarak ko\u015fulland\u0131ran de\u011fi\u015fim ve i\u015fb\u00f6l\u00fcm\u00fcnden ay\u0131r\u0131r. Ama de\u011fi\u015fimin zorunlu ko\u015fulu \u00f6zel m\u00fclkiyettir. Skarbek, burada, bencilli\u011fi, \u00f6zel \u00e7\u0131kar\u0131, de\u011fi\u015fimin temeli, ya da al\u0131\u015fveri\u015fi, de\u011fi\u015fimin \u00f6zsel ve upuygun bi\u00e7imi durumuna getirdikleri zaman, Smith’in, Say’\u0131n Ricardo’nun vb. dediklerini, nesnel bir bi\u00e7im alt\u0131nda dile getirir.
Mill, tecimi, i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn sonucu olarak tasarlar. \u0130nsanal etkinlik ona g\u00f6re mekanik bir harekete indirgenir. \u0130\u015fb\u00f6l\u00fcm\u00fc ile makinelerin kullan\u0131lmas\u0131, \u00fcretim zenginli\u011fini art\u0131r\u0131r. Her insana elden geldi\u011fince k\u00fc\u00e7\u00fck bir i\u015flem alan\u0131 (sayfa 226) verilmelidir. Kendi k\u00f6\u015felerinden, i\u015fb\u00f6l\u00fcm\u00fc ile makinelerin kullan\u0131lmas\u0131 da y\u0131\u011f\u0131nsal zenginli\u011fi, \u00f6yleyse \u00fcretimi ko\u015fulland\u0131r\u0131rlar. B\u00fcy\u00fck yap\u0131mevlerinin temelidir bu.\u2014
[XXXVIII] \u0130\u015fb\u00f6l\u00fcm\u00fc ile de\u011fi\u015fimin incelenmesi son derece yararl\u0131d\u0131r, \u00e7\u00fcnk\u00fc bunlar, t\u00fcrsel etkinlik ve \u00f6zsel g\u00fc\u00e7 olarak insan etkinli\u011fi ve \u00f6zsel g\u00fcc\u00fcn\u00fcng\u00f6zle g\u00f6r\u00fcl\u00fcrcesine yabanc\u0131la\u015fm\u0131\u015f d\u0131\u015favurumudurlar.
\u0130\u015fb\u00f6l\u00fcm\u00fc ile de\u011fi\u015fmin \u00f6zel m\u00fclkiyete dayand\u0131klar\u0131n\u0131 s\u00f6ylemek, eme\u011fin \u00f6zel m\u00fclkiyetin \u00f6z\u00fc oldu\u011funu olurlamaktan ba\u015fka bir \u015fey de\u011fildir \u2014 iktisat\u00e7\u0131n\u0131n tan\u0131tlayamayaca\u011f\u0131 ve bizim onun hesab\u0131na tan\u0131tlayaca\u011f\u0131m\u0131z olurlama. Bir yandan, insanal ya\u015fam\u0131n ger\u00e7ekle\u015fmek i\u00e7in \u00f6zel m\u00fclkiyete gereksinme duymu\u015f bulundu\u011fu, ve \u00f6te yandan da \u015fimdi \u00f6zel m\u00fclkiyetin kald\u0131r\u0131lmas\u0131n\u0131 gereksindi\u011fi ikili kan\u0131t\u0131, i\u015fb\u00f6l\u00fcm\u00fc ile de\u011fi\u015fimin \u00f6zel m\u00fclkiyet bi\u00e7imleri olduklar\u0131 olgusunun ta kendisine dayan\u0131r.
\u0130\u015fb\u00f6l\u00fcm\u00fc ve de\u011fi\u015fim, iktisat\u00e7\u0131n\u0131n kendi biliminin toplumsal \u00f6zl\u00fc\u011f\u00fc ile kurum satmas\u0131 ve, bilin\u00e7siz olarak, tek bir solukta biliminin \u00e7eli\u015fkisini, toplumun toplumsal olmayan \u00f6zel \u00e7\u0131kar taraf\u0131ndan kurulmas\u0131n\u0131 dile getirmesi sorununu veren iki g\u00f6r\u00fcng\u00fcd\u00fcr.
\u0130ncelememiz gereken y\u00f6nler \u015funlard\u0131r: bir yandan \u2014g\u00fcd\u00fcs\u00fc bencillikte bulunan\u2014 de\u011fi\u015fim e\u011filimi, i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn nedeni ya da d\u00f6n\u00fc\u015fl\u00fc sonucu olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Say, toplumun \u00f6z\u00fc bak\u0131m\u0131ndan, de\u011fi\u015fimin temel olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcr. Zenginlik, \u00fcretim, i\u015fb\u00f6l\u00fcm\u00fc ve de\u011fi\u015fim ile a\u00e7\u0131klanm\u0131\u015ft\u0131r. \u0130\u015fb\u00f6l\u00fcm\u00fcn\u00fcn, bireysel etkinli\u011fin yoksulla\u015fmas\u0131 ve al\u00e7almas\u0131na yola\u00e7t\u0131\u011f\u0131 kabul edilir. De\u011fi\u015fim ile i\u015fb\u00f6l\u00fcm\u00fc, insanal yeteneklerin, yararl\u0131l\u0131\u011f\u0131n\u0131 de\u011fi\u015fim sayesinde bulan b\u00fcy\u00fck \u00e7e\u015fitlili\u011finin \u00fcreticileri olarak tan\u0131nm\u0131\u015flard\u0131r. Skarbek, \u00fcretim bi\u00e7imlerini ya da insan\u0131n \u00f6zsel \u00fcretken g\u00fc\u00e7lerini, l\u00b0 onun i\u00e7inde bulunan bireysel g\u00fc\u00e7ler, anlak\u0131 ile emek yetenek ya da \u00f6zg\u00fcl e\u011filimi; 2\u00b0 toplumdan \u2014ger\u00e7ek bireyden de\u011fil\u2014 t\u00fcremi\u015f bulunan g\u00fc\u00e7ler, i\u015fb\u00f6l\u00fcm\u00fc ile de\u011fi\u015fim [olmak \u00fczere -\u00e7.] (sayfa 227) iki par\u00e7aya b\u00f6ler. Ayr\u0131ca, i\u015fb\u00f6l\u00fcm\u00fc pazar ile s\u0131n\u0131rland\u0131r\u0131lm\u0131\u015ft\u0131r. \u2014 \u0130nsanal emek yal\u0131n bir mekanik harekettir; \u00f6zsel olan, nesnelerin maddi \u00f6zg\u00fcl\u00fckleri taraf\u0131ndan yap\u0131lm\u0131\u015ft\u0131r. Bir bireye elden geldi\u011fince az i\u015flem vermek gerekir. Eme\u011fin ayr\u0131lmas\u0131 ve sermayenin toplanmas\u0131, bireysel \u00fcretimin \u00f6nemsizli\u011fi ve y\u0131\u011f\u0131nsal zenginlik \u00fcretimi. \u2014 \u00d6zg\u00fcr \u00f6zel m\u00fclkiyetin i\u015fb\u00f6l\u00fcm\u00fcnde kavranmas\u0131.[45] (sayfa 228)<\/p>\n

[BURJUVA TOPLUMDA PARANIN ERKL\u0130\u011e\u0130]<\/p>\n

[XLI] E\u011fer insan\u0131n duyumlar\u0131, tutkular\u0131 vb. sadece [dar][46] anlamda insanbilimsel belirlenimler de\u011fil, ama ger\u00e7ekten \u00f6zsel (do\u011fal) varl\u0131kbilimsel olurlamalar (afirmations) iseler \u2014 ve e\u011fer ancak kendi nesnelerinin onlar i\u00e7in duyulur olmas\u0131 olgusu ile kendilerini ger\u00e7ekten olurluyorlarsa, a\u00e7\u0131kt\u0131r ki l\u00b0 olurlamalar\u0131n\u0131n bi\u00e7imi kesenkes bir tek ve ayn\u0131 bi\u00e7im de\u011fildir, ama tersine, kendilerini olurlad\u0131klar\u0131 ayr\u0131 bi\u00e7im, varl\u0131klar\u0131n\u0131n, ya\u015famlar\u0131n\u0131n \u00f6zl\u00fc\u011f\u00fcn\u00fc olu\u015fturur; nesnenin onlar i\u00e7in varoldu\u011fu bi\u00e7im, her \u00f6zg\u00fcl zevkin kendine \u00f6zg\u00fc \u00f6zl\u00fc\u011f\u00fcn\u00fc olu\u015fturur; 2\u00b0 duyulur olurlaman\u0131n, nesnenin kendi ba\u011f\u0131ms\u0131z bi\u00e7imi alt\u0131nda dolays\u0131z kald\u0131r\u0131lmas\u0131 oldu\u011fu yer (sayfa 229) (yeme, i\u00e7me, nesnenin bi\u00e7imlendirilmesi vb.) nesnenin olurlanmas\u0131d\u0131r; 3\u00b0 insan\u0131n insanal oldu\u011fu, \u00f6yleyse duyumunun da vb. insanal oldu\u011fu \u00f6l\u00e7\u00fcde, nesnenin bir ba\u015fkas\u0131 taraf\u0131ndan olurlanmas\u0131 da onun kendine \u00f6zg\u00fc zevkidir; 4\u00b0 insanal tutkunun varl\u0131kbilimsel \u00f6z\u00fc, kendi b\u00fct\u00fcnsellik ve insanl\u0131\u011f\u0131na, ancak geli\u015fmi\u015f sanayi arac\u0131yla, yani \u00f6zel m\u00fclkiyetin orta terimi arac\u0131yla eri\u015fir; insan bilimi, demek ki insan taraf\u0131ndan kendini pratik olarak g\u00f6stermenin bir \u00fcr\u00fcn\u00fcnden ba\u015fka bir \u015fey de\u011fildir; 5\u00b0 \u2014kendi yabanc\u0131la\u015fmas\u0131ndan kopmu\u015f\u2014 \u00f6zel m\u00fclkiyetin anlam\u0131, zevk nesneleri oldu\u011fu kadar etkinlik nesneleri olarak da, insan i\u00e7in \u00f6zsel nesnelerin varolu\u015fudur.
Demek ki para, her \u015feyi sat\u0131n alma niteli\u011fine sahip olarak, t\u00fcm nesneleri temell\u00fck etme niteli\u011fine sahip olarak, \u00fcst\u00fcn eldecilik (possession, tasarruf) olarak nesnedir. Niteli\u011finin evrenselli\u011fi, \u00f6z\u00fcn\u00fcn sonsuz erkidir. \u00d6yleyse sonsuz erk olarak g\u00f6r\u00fcn\u00fcr… Para, gereksinme ile nesne aras\u0131nda, insan\u0131n ya\u015fam ile ge\u00e7im arac\u0131 aras\u0131nda arac\u0131d\u0131r. Ama benim ya\u015fam\u0131ma orta terim i\u015fini g\u00f6ren \u015fey, benim i\u00e7in \u00f6teki insanlar\u0131n varl\u0131\u011f\u0131na da orta terim i\u015fini g\u00f6r\u00fcr. O, benim i\u00e7in \u00f6teki
“Hay k\u00f6r \u015feytan! Ellerinin de ayaklar\u0131n\u0131n da
Kafan\u0131n da k\u0131\u00e7\u0131n\u0131n da senin olduklar\u0131 a\u00e7\u0131k;
Ama sevine sevine zevkine vard\u0131\u011f\u0131n t\u00fcm bu \u015feyler
Bu y\u00fczden daha m\u0131 az benim?
E\u011fer alt\u0131 dam\u0131zl\u0131k at\u0131n paras\u0131n\u0131 verirsem,
Onlar\u0131n g\u00fc\u00e7leri benim g\u00fc\u00e7lerim olmaz m\u0131?
H\u0131zla gidenim ve zengin bir beyim ben,
Sanki yirmid\u00f6rt aya\u011f\u0131m, varm\u0131\u015f gibi.”
G\u0153the, Faust (M\u00e9histoph\u00e9l\u00e9s)[47]
Atinal\u0131 Timon’da Shakespeare:[48]
Alt\u0131n! Sar\u0131, p\u0131r\u0131l p\u0131r\u0131l, de\u011ferli alt\u0131n! Hay\u0131r, g\u00f6k tanr\u0131lar\u0131, ben hafifme\u015frep a\u015f\u0131k de\u011filim… (sayfa 230) \u015eu az\u0131c\u0131k alt\u0131n, ak\u0131 kara, g\u00fczeli \u00e7irkin, hakl\u0131y\u0131 haks\u0131z, soyluyu soysuz, genci ya\u015fl\u0131, yi\u011fidi al\u00e7ak k\u0131lmaya yeter… Bu alt\u0131n sizin rahip ve hizmetkarlar\u0131n\u0131z\u0131 mihraplar\u0131n\u0131zdan uzakla\u015ft\u0131racak, can\u00e7eki\u015fenlerin ba\u015f\u0131 alt\u0131ndan ba\u015fyast\u0131\u011f\u0131n\u0131 \u00e7ekip alacak; bu sar\u0131 k\u00f6le antlar\u0131 tutturup bozduracak, karg\u0131\u015fl\u0131lar\u0131 kutsayacak, c\u00fczaml\u0131ya tapt\u0131racak, h\u0131rs\u0131zlara senat\u00f6rler s\u0131ras\u0131 \u00fczerinde yer, \u015fan, sayg\u0131 ve \u00f6vg\u00fc kazand\u0131racakt\u0131r; iki g\u00f6z\u00fc iki \u00e7e\u015fme dulu yeniden evlenmeye g\u00f6t\u00fcren de odur. Bir i\u011fren\u00e7, yaralar hastanesinde memelerini kestirecek kad\u0131n\u0131, alt\u0131n g\u00fczel kokular s\u00fcrer, mis gibi yapar, yeni ba\u015ftan bir nisan g\u00fcn\u00fcne \u00e7evirir onu. Hadi, karg\u0131\u015fl\u0131 maden, t\u00fcm insanl\u0131\u011f\u0131n orta mal\u0131 orospu, sen ki uluslar aras\u0131na anla\u015fmazl\u0131k sokars\u0131n…”[Eri\u015f Yay\u0131nlar\u0131n\u0131n Notu]
Ve daha ilerde:[49]
“Ey sen, tatl\u0131 kral katili, baba ve o\u011ful aras\u0131nda sevgili ay\u0131rma g\u00f6revlisi, Hymen’in tertemiz yata\u011f\u0131n\u0131n parlak kirleticisi, her zaman gen\u00e7, taze, ince, sevimli, ba\u015ftanc\u0131kar\u0131c\u0131, yi\u011fit Mars, g\u00f6zkama\u015ft\u0131r\u0131c\u0131 parlakl\u0131\u011f\u0131 Diana’n\u0131n kuca\u011f\u0131n\u0131 kaplayan kutsal kar\u0131 eriten sen, uyu\u015fmazlar[50] toplulu\u011funu kayna\u015ft\u0131r\u0131p onlar\u0131 birbiriyle \u00f6p\u00fc\u015ft\u00fcren g\u00f6r\u00fcn\u00fcr tanr\u0131[50] sen, b\u00fct\u00fcn a\u011f\u0131zlarda [XLII] ve b\u00fct\u00fcn anlamlarda konu\u015fan sen, y\u00fcreklerin denek ta\u015f\u0131, insanl\u0131\u011fa, k\u00f6lene, ba\u015fkald\u0131rm\u0131\u015f gibi davran, ve, hayvanlar\u0131n d\u00fcnya egemenli\u011fini ellerine ge\u00e7irmeleri i\u00e7in, kendi etkilili\u011fin ile onlar\u0131 kendilerini yokedecek[50] kavgalar i\u00e7ine at.”[Eri\u015f Yay\u0131nlar\u0131n\u0131n Notu]
Shakespeare paran\u0131n \u00f6z\u00fcn\u00fc yetkin bir bi\u00e7imde betimler. Bunu anlamak i\u00e7in, \u00f6nce G\u0153the’nin parcas\u0131n\u0131 a\u00e7\u0131klamakla ba\u015flayal\u0131m.
Para sayesinde benim i\u00e7in olan \u015fey, \u00f6deyebildi\u011fim, yani paran\u0131n sat\u0131n alabildi\u011fi \u015fey, ben kendimin, para sahibi olan ben. Paran\u0131n g\u00fcc\u00fc ne kadar b\u00fcy\u00fckse, benim g\u00fcc\u00fcm de o kadar b\u00fcy\u00fckt\u00fcr. Paran\u0131n nitelikleri, benim niteliklerim ve \u00f6zsel g\u00fc\u00e7lerimdirler \u2014 onun sahibi olan benim. Ne oldu\u011fum ve ne olabilece\u011fim demek ki hi\u00e7 de benim bireyselli\u011fim taraf\u0131ndan belirlenmemi\u015ftir. Ben \u00e7irkinim, ama en g\u00fczel kad\u0131n\u0131 sat\u0131n alabilirim. Demek ki ben \u00e7irkin de\u011filim, \u00e7\u00fcnk\u00fc \u00e7irkinli\u011fin etkisi, itici g\u00fcc\u00fc, para taraf\u0131ndan yokedilmi\u015ftir. Bireyselli\u011fim (sayfa 231) bak\u0131m\u0131ndan, ben k\u00f6t\u00fcr\u00fcm\u00fcm, ama para bana yirmid\u00f6rt ayak sa\u011flar; \u00f6yleyse k\u00f6t\u00fcr\u00fcm de\u011filim; ben k\u00f6t\u00fc, namussuz, vicdans\u0131z, kafas\u0131z bir insan\u0131m, ama para sayg\u0131nd\u0131r, \u00f6yleyse sahibi de; para en y\u00fcksek iyiliktir, \u00f6yleyse sahibi de iyidir, para beni ayr\u0131ca namussuz olma g\u00fc\u00e7l\u00fc\u011f\u00fcnden de kurtar\u0131r; bunun sonucu beni d\u00fcr\u00fcst sayarlar; ben kafas\u0131z\u0131m ama para her \u015feyin ger\u00e7ek tinidir, nas\u0131l olur da sahibi kafas\u0131z olabilir? \u00dcstelik, para tinsel erk sahibi insanlar\u0131 sat\u0131n alabilir ve kafa adamlar\u0131 \u00fczerinde erklik sahibi olan ki\u015fi, kafa adam\u0131ndan daha tinsel erk sahibi de\u011fil midir? Para arac\u0131yla bir insan y\u00fcre\u011finin \u00f6zledi\u011fi her \u015feyi yapabilen ben, t\u00fcm insanal erkliklere sahip de\u011fil miyim? \u00d6yleyse benim param benim t\u00fcm yeteneksizliklerimi kendi kar\u015f\u0131tlar\u0131na d\u00f6n\u00fc\u015ft\u00fcrm\u00fcyor mu?
E\u011fer para beni insanal ya\u015fama, toplumu bana ve beni do\u011fa ve insana ba\u011fl\u0131yorsa, o b\u00fct\u00fcn ba\u011flar\u0131n ba\u011f\u0131 de\u011fil midir? B\u00fct\u00fcn ba\u011flar\u0131 \u00e7\u00f6z\u00fcp ba\u011flayamaz m\u0131 o? Bunun sonucu evrensel ay\u0131rma arac\u0131 da de\u011fil mi? O, ger\u00e7ek birlik arac\u0131, toplumun evrensel[51] kimyasal g\u00fcc\u00fc oldu\u011fu gibi, ger\u00e7ek bozuk parad\u0131r da.[52]
Shakespeare \u00f6zellikle paran\u0131n iki \u00f6zg\u00fcl\u00fc\u011f\u00fcn\u00fc vurgular: l\u00b0 G\u00f6r\u00fcn\u00fcr tanr\u0131sall\u0131k, t\u00fcm insanal ve do\u011fal niteliklerin kendi kar\u015f\u0131tlar\u0131na d\u00f6n\u00fc\u015f\u00fcm\u00fc, \u015feylerin kar\u0131\u015f\u0131kl\u0131k ve evrensel bozulmas\u0131d\u0131r o; olanaks\u0131zl\u0131klar\u0131 ba\u011fda\u015ft\u0131r\u0131r.
2\u00b0 Evrensel kibar orospu, insanlar\u0131n ve halklar\u0131n pezevengidir.
Paran\u0131n t\u00fcm insanal ve do\u011fal nitelikleri bozup kar\u0131\u015ft\u0131rmas\u0131, olanaks\u0131zl\u0131klar\u0131 ba\u011fda\u015ft\u0131rmas\u0131 \u2014tanr\u0131sal g\u00fc\u00e7\u2014 onun, insanlar\u0131n yabanc\u0131la\u015fm\u0131\u015f, yabanc\u0131la\u015ft\u0131ran ve yabanc\u0131la\u015fan t\u00fcrsel \u00f6z\u00fc olarak \u00f6z\u00fcnde i\u00e7erilmi\u015flerdir. \u0130nsanl\u0131\u011f\u0131n yabanc\u0131la\u015fm\u0131\u015f erkli\u011fidir o. (sayfa 232)
\u0130nsan olarak yapamad\u0131\u011f\u0131m \u015feyi, demek ki benim t\u00fcm \u00f6zsel, birey yeteneklerimin yapamad\u0131klar\u0131 \u015feyi, para arac\u0131yla yapabilirim. Demek ki para bu \u00f6zsel g\u00fc\u00e7lerden herbirini, asl\u0131nda olmad\u0131\u011f\u0131 bir \u015fey durumuna getirir: yani onu kendi kar\u015f\u0131t\u0131 yapar.
E\u011fer can\u0131m bir \u015feyi yemek istiyor ya da yaya y\u00fcr\u00fcmek i\u00e7in yeterince g\u00fc\u00e7l\u00fc olmad\u0131\u011f\u0131mdan posta arabas\u0131na binmek istiyorsam, para bana yiyece\u011fi de posta arabas\u0131n\u0131 da sa\u011flar, yani benim isteklerimi tasar\u0131mlar olmaktan \u00e7\u0131kar\u0131r, onlar\u0131 d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015f, betimlenmi\u015f, istenmi\u015f varolu\u015flar\u0131ndan, duyulur, ger\u00e7ekger\u00e7ekten yarat\u0131c\u0131 g\u00fc\u00e7t\u00fcr.
Talep, paras\u0131 olmayan ki\u015fi i\u00e7in de vard\u0131r, ama onun talebi, benim \u00fczerimde, bir \u00fc\u00e7\u00fcnc\u00fc ki\u015fi \u00fczerinde, \u00f6b\u00fcrleri \u00fczerinde [XLIII] etkisi, varolu\u015fu olmayan, \u00f6yleyse benim i\u00e7in ger\u00e7ek d\u0131\u015f\u0131 nesnesiz kalan ar\u0131 bir tasar\u0131m varl\u0131\u011f\u0131d\u0131r. Paraya dayanan, ger\u00e7ek talep ile, gereksinmeme, tutkuma, iste\u011fime vb. dayanan talep aras\u0131ndaki ayr\u0131m, Varl\u0131k ile D\u00fc\u015f\u00fcnce, bende varolan yal\u0131n tasar\u0131m ile, benim d\u0131\u015f\u0131mda, benim i\u00e7in oldu\u011fu bi\u00e7imiyle, ger\u00e7ekten nesne olarak tasar\u0131m aras\u0131ndaki ayr\u0131md\u0131r.
E\u011fer yolculuk i\u00e7in param yoksa, gereksinmem de, yani ger\u00e7ek ve yolculu\u011fu ger\u00e7ekle\u015ftiren gereksinmem de yoktur. E\u011fer bilimsel \u00e7al\u0131\u015fma e\u011filimim var, ama bu i\u015fi yapmak i\u00e7in param yoksa, bilimsel \u00e7al\u0131\u015fma e\u011filimim de, yani etkin, ger\u00e7ek e\u011filimim de yoktur. Buna kar\u015f\u0131l\u0131k, bilimsel \u00e7al\u0131\u015fma e\u011filimim ger\u00e7ekten yoksa, ama bu i\u015f i\u00e7in iradem ve param varsa, \u00fcstelik ger\u00e7ek bir e\u011filimim de vard\u0131r. Para, \u2014insan olarak insandan ve toplum olarak insanal toplumdan gelmeyen evrensel, d\u0131\u015fsal ara\u00e7 ve erklik\u2014, tasar\u0131m\u0131 ger\u00e7ekli\u011fe ve ger\u00e7ekli\u011fi yal\u0131n tasar\u0131ma d\u00f6n\u00fc\u015ft\u00fcrme ara\u00e7 ve erkli\u011fi, insan\u0131n ger\u00e7ek ve do\u011fal \u00f6zsel g\u00fc\u00e7lerini, salt soyut tasar\u0131m ve bunun sonucu yeteneksizlikler durumuna, ac\u0131 veren kuruntular (sayfa 233) durumuna d\u00f6n\u00fc\u015ft\u00fcrd\u00fc\u011f\u00fc kadar, \u00f6te yandan ger\u00e7ekyeteneksizlikler ve kuruntular\u0131, bireyin sadece imgeleminde varolan ger\u00e7ekten erksiz \u00f6zsel g\u00fc\u00e7leri de, ger\u00e7ek \u00f6zsel g\u00fc\u00e7ler ve erklik durumuna d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. Daha \u015fimdiden bu tan\u0131ma g\u00f6re, bireysellikleri kendi kar\u015f\u0131t\u0131 durumuna getiren ve onlara kendi \u00f6z nitelikleri ile \u00e7eli\u015fen nitelikler veren \u015fey, demek ki bireyselliklerin genel bozulmas\u0131d\u0131r para.
O zaman para, kendisi i\u00e7in \u00f6zler (e s s e n c e s pour soi) olduklar\u0131n\u0131 ileri s\u00fcren bireye ve toplumsal ba\u011flara vb. kar\u015f\u0131, o bozulma erkli\u011fi olarak da g\u00f6r\u00fcn\u00fcr. Sadakati sadakatsizlik, sevgiyi nefret, nefreti sevgi, erdemi kusur, kusuru erdem, u\u015fa\u011f\u0131 eflendi, efendiyi u\u015fak, aptall\u0131\u011f\u0131 zeyreklik, zeyrekli\u011fi aptall\u0131k durumuna d\u00f6n\u00fc\u015ft\u00fcr\u00fcr.
Varolan ve g\u00f6r\u00fcnen de\u011fer kavram\u0131 olan para, her \u015feyi kar\u0131\u015ft\u0131r\u0131p de\u011fi\u015fime soktu\u011funa g\u00f6re, her \u015feyin evrensel kar\u0131\u015f\u0131kl\u0131k ve yer ve g\u00f6rev de\u011fi\u015fimi, \u00f6yleyse tersine \u00e7evrilm\u0131\u015f d\u00fcnya, t\u00fcm do\u011fal ve insanal niteliklerin kar\u0131\u015f\u0131kl\u0131k ve yer ve g\u00f6rev de\u011fi\u015ftirmesidir.
Yi\u011fitli\u011fi sat\u0131n alabilen ki\u015fi, korkak da olsa, yi\u011fittir. Para, belirli bir nitelik, belirli bir, \u015fey, insan\u0131n \u00f6zsel g\u00fc\u00e7leri ile de\u011fil; ama insan ve do\u011fan\u0131n t\u00fcm nesnel d\u00fcnyas\u0131 ile de\u011fi\u015fildi\u011fine g\u00f6re, demek ki \u2014sahibi bak\u0131m\u0131ndan\u2014 her niteli\u011fi her \u00f6b\u00fcr nitelik ile de\u011fi\u015ftirir \u2014 ve kendi kar\u015f\u0131t nitelik ve kar\u015f\u0131t nesnesini de; o, olanaks\u0131zl\u0131klar\u0131n ba\u011fda\u015fmas\u0131d\u0131r. \u00c7eli\u015fen \u015feyi kucaklamaya zorlar.
E\u011fer sen insan\u0131 insan olarak ve onun d\u00fcnya ile ili\u015fkisini de insanal bir ili\u015fki olarak g\u00f6r\u00fcrsen, sevgiyi ancak sevgi ile, g\u00fcveni ancak g\u00fcven ile vb. de\u011fi\u015ftirebilirsin. E\u011fer sanattan zevk almak istersen, sanat k\u00fclt\u00fcr\u00fcne sahip bir insan olman gerekir; e\u011fer \u00f6b\u00fcr insanlar \u00fczerinde etkili olmak istersen, \u00f6b\u00fcr insanlar \u00fczerinde ger\u00e7ekten canland\u0131r\u0131c\u0131 ve uyar\u0131c\u0131 bir etkisi bulunan bir insan olman gerekir. \u0130nsan ile \u2014ve do\u011fa ile\u2014 ili\u015fkilerinin herbiri, senin ger\u00e7ek bireyselbelirli bir belirtisi (sayfa 234) olmal\u0131d\u0131r. E\u011fer sen kar\u015f\u0131l\u0131kl\u0131 sevgi uyand\u0131rmadan seversen, yani seven insan olarak senin dirimsel belirtin ile sen kendini sevilen insan durumuna d\u00f6n\u00fc\u015ft\u00fcrm\u00fcyorsan, senin a\u015fk\u0131n da bir mutsuzluktur. (sayfa 235)<\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130KT\u0130SAT\u00c7ININ emek ve sermaye birli\u011fini \u00e7e\u015fitli bi\u00e7imde nas\u0131l koydu\u011funu g\u00f6rm\u00fc\u015f bulunuyoruz. 1\u00b0 Sermaye, birikmi\u015f emektir; 2\u00b0 \u0130ster sermayenin k\u00e2r ile birlikte yeniden-\u00fcretimi olsun, ister hammadde (emek gereci) olarak, isterse kendi ba\u015f\u0131na \u00e7al\u0131\u015fan alet olarak sermaye olsun (makine, ara\u00e7s\u0131z emek ile \u00f6zde\u015f olarak konmu\u015f bulunan sermayedir), sermayenin \u00fcretim i\u00e7indeki belirlenimi, \u00fcretken emektir; 3\u00b0 \u0130\u015f\u00e7i bir sermayedir; […]<\/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-5777","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-elyazmalari-1844-karl-marx"},"yoast_head":"\nKarl Marks Elyazmalar\u0131 1844 | \u00dc\u00e7\u00fcnc\u00fc El Yazmas\u0131 (2.B\u00f6l\u00fcm) - 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