{"id":5820,"date":"2011-03-10T12:47:28","date_gmt":"2011-03-10T09:47:28","guid":{"rendered":"http:\/\/localhost\/wordpress\/2011\/03\/10\/anti-duhring-felsefe-diyalektik-nicelik-ve-nitelik-friedrich-engels\/"},"modified":"2011-03-10T12:47:28","modified_gmt":"2011-03-10T09:47:28","slug":"anti-duhring-felsefe-diyalektik-nicelik-ve-nitelik-friedrich-engels","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2011\/03\/10\/anti-duhring-felsefe-diyalektik-nicelik-ve-nitelik-friedrich-engels\/","title":{"rendered":"Anti-D\u00fchring – Felsefe | Diyalektik Nicelik ve Nitelik – Friedrich Engels"},"content":{"rendered":"

D\u0130YALEKT\u0130K N\u0130CEL\u0130K VE N\u0130TEL\u0130K
“Varl\u0131\u011f\u0131n temel mant\u0131ksal \u00f6zg\u00fcl\u00fckleri \u00fczerindeki \u00f6nermelerin birincisi ve en \u00f6nemlisi, \u00e7eli\u015fkinin d\u0131\u015ftalanmas\u0131na ili\u015fkindir. \u00c7eli\u015fki, bir ger\u00e7ekli\u011fe de\u011fil ama ancak d\u00fc\u015f\u00fcnceler bile\u015fmesine ili\u015fkin olabilecek bir kategoridir. \u015eeylerde \u00e7eli\u015fki yoktur ya da ba\u015fka bir deyi\u015fle, ger\u00e7ek (effective) olarak konmu\u015f \u00e7eli\u015fki, anlams\u0131zl\u0131\u011f\u0131n doru\u011fundan ba\u015fka bir \u015fey de\u011fildir. … Kar\u015f\u0131t bir y\u00f6nde birbiriyle boy \u00f6l\u00e7\u00fc\u015fen g\u00fc\u00e7lerin uzla\u015fmaz kar\u015f\u0131tl\u0131\u011f\u0131, d\u00fcnyan\u0131n ve onu meydana getiren varl\u0131klar\u0131n varolu\u015fundaki b\u00fct\u00fcn eylemlerin temel bi\u00e7imidir. Ama g\u00fc\u00e7lerin, \u00f6\u011felerin ve bireylerin y\u00f6nleri aras\u0131ndaki bu \u00e7at\u0131\u015fma, sa\u00e7ma \u00e7eli\u015fkiler fikri ile hi\u00e7 mi hi\u00e7 kar\u0131\u015fmaz. … Burada, ger\u00e7ek (effective) \u00e7eli\u015fkinin ger\u00e7ek (r\u00e9lle) sa\u00e7mal\u0131\u011f\u0131n\u0131n a\u00e7\u0131k bir imgesi arac\u0131yla, mant\u0131\u011f\u0131n s\u00f6zde gizemlerinin \u00e7o\u011fu kez yayd\u0131\u011f\u0131 sisleri da\u011f\u0131tm\u0131\u015f ve \u00e7eli\u015fki diyalekti\u011fi yani uzla\u015fmaz kar\u015f\u0131t evren \u015femas\u0131 alt\u0131nda varsay\u0131lan bu \u00e7ok kaba yontulmu\u015f (sayfa 191) kukla i\u00e7in \u015furada burada sa\u00e7\u0131l\u0131p savrulan \u00f6vg\u00fclerin yarars\u0131zl\u0131\u011f\u0131n\u0131 ortaya koymu\u015f oldu\u011fumuz i\u00e7in kendimizi ho\u015fnut sayabiliriz.\u201d
\u0130\u015fte Felsefe Dersleri i\u00e7inde diyalektik \u00fczerine okunan\u0131n hepsi, a\u015fa\u011f\u0131 yukar\u0131 bu. Buna kar\u015f\u0131, Ele\u015ftirel Tarih’te, \u00e7eli\u015fki diyalekti\u011fi ve onunla birlikte \u00f6zellikle Hegel, b\u00fcsb\u00fct\u00fcn ba\u015fka bi\u00e7imde sald\u0131r\u0131ya u\u011frar.
“Hegel’in Mant\u0131k’\u0131na ya da daha do\u011frusu Logos \u00f6\u011fretisine g\u00f6re \u00e7eli\u015fik, ger\u00e7ekte, diyelim \u00f6z\u00fc gere\u011fi ancak \u00f6znel ve bilin\u00e7li bir \u015fey olarak tasarlanabilen d\u00fc\u015f\u00fcncede de\u011fil ama nesnel olarak varolan ve deyim yerindeyse ete kemi\u011fe b\u00fcr\u00fcnm\u00fc\u015f bir bi\u00e7imde, \u015feylerin ve s\u00fcre\u00e7lerin i\u00e7inde bulunur; \u00f6yleki anlams\u0131zl\u0131k, olanaks\u0131z bir d\u00fc\u015f\u00fcnce bile\u015fmesi olarak kalmaz, ger\u00e7ek bir g\u00fc\u00e7 durumuna gelir. Sa\u00e7man\u0131n ger\u00e7ekli\u011fi, hegelci mant\u0131k ve mant\u0131ks\u0131zl\u0131k birli\u011finin birinci iman maddesidir. … Bir \u015fey ne denli \u00e7eli\u015fik ise o denli ger\u00e7ektir, ya da bir ba\u015fka deyi\u015fle, bir \u015fey ne denli sa\u00e7ma ise o denli inan\u0131lmaya de\u011fer; yeni bir t\u00fcretim bile olmayan, a\u00e7\u0131nlama teolojisi ile mistikten al\u0131nm\u0131\u015f bulunan bu \u00f6zdeyi\u015f, diyalektik dedikleri ilkenin \u00e7\u0131r\u0131l\u00e7\u0131plak d\u0131\u015favurumudur\u201d.
Bu iki par\u00e7a i\u00e7inde bulunan d\u00fc\u015f\u00fcnce, “\u00e7eli\u015fki = anlams\u0131zl\u0131kt\u0131r, \u00f6yleyse ger\u00e7ek d\u00fcnyada bulunmaz\u201d \u00f6nerisinde \u00f6zetlenir. Yeterince sa\u011fduyu sahibi insanlar bak\u0131m\u0131ndan bu \u00f6nerme: “do\u011fru e\u011fri ve e\u011fri de do\u011fru olamaz\u201d apa\u00e7\u0131kl\u0131k de\u011ferini ta\u015f\u0131yabilir. Ama diferansiyel hesap, sa\u011fduyunun kar\u015f\u0131 \u00e7\u0131kmalar\u0131na tak\u0131l\u0131p kalmayarak, kimi ko\u015fullarda do\u011fru ile e\u011friyi gene de e\u015fde\u011fer olarak koyar ve do\u011fru-e\u011fri \u00f6zde\u015fli\u011finin sa\u00e7ma niteli\u011fi \u00fczerinde kat\u0131la\u015fm\u0131\u015f sa\u011fduyunun hi\u00e7bir zaman elde edemeyece\u011fi sonu\u00e7lar elde eder. Ve \u00e7eli\u015fki diyalekti\u011fi denilen \u015feyin felsefede ilk Yunanl\u0131lardan g\u00fcn\u00fcm\u00fcze de\u011fin oynam\u0131\u015f bulundu\u011fu rolden sonra, hatta bay D\u00fchring’den daha g\u00fc\u00e7l\u00fc bir d\u00fc\u015fman\u0131n\u0131n bile ona bir tek sav ve bir\u00e7ok s\u00f6vg\u00fcden daha ba\u015fka kan\u0131tlarla yana\u015fmas\u0131 gerekirdi.
Nesneleri dinginlik durumunda ve cans\u0131z, her biri kendi ba\u015f\u0131na, biri \u00f6tekinin yan\u0131nda ve biri \u00f6tekinden sonra olarak d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fcz s\u00fcrece, ku\u015fkusuz onlarda hi\u00e7bir \u00e7eli\u015fki ile (sayfa 192) kar\u015f\u0131la\u015fmay\u0131z. Burada k\u0131smen ortak, k\u0131smen farkl\u0131, hatta birbiriyle \u00e7eli\u015fik ama bu takdirde, farkl\u0131 \u015feylere da\u011f\u0131t\u0131lm\u0131\u015f ve bunun sonucu kendinde \u00e7eli\u015fki i\u00e7ermeyen baz\u0131 \u00f6zg\u00fcl\u00fckler buluruz. Bu g\u00f6zlem alan\u0131 s\u0131n\u0131rlar\u0131 i\u00e7inde, i\u015fimizi al\u0131\u015f\u0131lm\u0131\u015f metafizik d\u00fc\u015f\u00fcnce bi\u00e7imi ile y\u00fcr\u00fctebiliriz. Ama nesneleri hareketleri, de\u011fi\u015fmeleri, ya\u015famlar\u0131, birbirleri \u00fczerindeki kar\u015f\u0131l\u0131kl\u0131 etkileri i\u00e7inde d\u00fc\u015f\u00fcnmeye ba\u015flad\u0131\u011f\u0131m\u0131z andan ba\u015flayarak durum iyiden iyiye de\u011fi\u015fir. Burada birdenbire \u00e7eli\u015fkiler i\u00e7ine d\u00fc\u015feriz. Hareketin kendisi bir \u00e7eli\u015fkidir; daha yal\u0131n mekanik yer de\u011fi\u015ftirmenin kendisi bile, ancak bir cisim bir ve ayn\u0131 anda hem bir yerde hem de bir ba\u015fka yerde, hem bir ve ayn\u0131 yerde oldu\u011fu ve hem de orada olmad\u0131\u011f\u0131 i\u00e7in ger\u00e7ekle\u015febilir. Ve hareket, i\u015fte bu \u00e7eli\u015fkinin s\u00fcrekli olarak ortaya \u00e7\u0131kma ve ayn\u0131 zamanda \u00e7\u00f6z\u00fclme bi\u00e7imi i\u00e7inde bulunur.
\u00d6yleyse burada “\u015feylerde ve s\u00fcre\u00e7lerde nesnel olarak varolan ve deyim yerindeyse ete kemi\u011fe b\u00fcr\u00fcnm\u00fc\u015f bir bi\u00e7imde bulunan\u201d bir \u00e7eli\u015fki ile kar\u015f\u0131 kar\u015f\u0131yay\u0131z. Bu konuda bay D\u00fchring ne der? K\u0131saca, \u015fimdiye de\u011fin “ussal mekanikte kesin statik ile dinamik aras\u0131nda hi\u00e7bir k\u00f6pr\u00fc” olmad\u0131\u011f\u0131n\u0131 ileri s\u00fcrer. Okur, bay D\u00fchring’in bu g\u00f6zde t\u00fcmcesinin arkas\u0131nda, ensonu \u015fundan ba\u015fka bir \u015feyin sakl\u0131 olmad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr: Metafizik olarak d\u00fc\u015f\u00fcnen anl\u0131k (m\u00fcdrike), dinginlik fikrinden hareket fikrine kesenkes gelemez, \u00e7\u00fcnk\u00fc burada yukardaki \u00e7eli\u015fki onun yolunu keser. Ona g\u00f6re hareket, bir \u00e7eli\u015fki olmas\u0131ndan \u00f6t\u00fcr\u00fc, d\u00fcped\u00fcz kavran\u0131lmaz bir \u015feydir. Ve bir yandan hareketin kavran\u0131lmaz niteli\u011fini ileri s\u00fcrerken, bir yandan da istemeye istemeye bu \u00e7eli\u015fkinin varl\u0131\u011f\u0131n\u0131 kabul eder; yani \u015feylerin ve s\u00fcre\u00e7lerin kendinde nesnel olarak varolan, \u00fcst\u00fcne \u00fcstl\u00fck ger\u00e7ek bir de g\u00fc\u00e7 olan bir \u00e7eli\u015fkinin bulundu\u011funu kabul eder.
E\u011fer daha yal\u0131n mekanik yer de\u011fi\u015ftirme kendinde bir \u00e7eli\u015fki i\u00e7eriyorsa, maddenin daha y\u00fcksek hareket bi\u00e7imleri ile organik ya\u015fam ve organik ya\u015fam\u0131n geli\u015fmesi haydi haydi i\u00e7erir. Yukarda ya\u015fam\u0131n, en ba\u015fta bir varl\u0131\u011f\u0131n her an hem kendisi hem de bir ba\u015fkas\u0131 olmas\u0131na dayand\u0131\u011f\u0131n\u0131 g\u00f6rm\u00fc\u015ft\u00fck. \u00d6yleyse ya\u015fam da \u015feylerin ve s\u00fcre\u00e7lerin kendinde varolan, (sayfa 193) ara vermeden ortaya \u00e7\u0131kan ve \u00e7\u00f6z\u00fclen bir \u00e7eli\u015fkidir. Ve \u00e7eli\u015fki biter bitmez, ya\u015fam da biter, \u00f6l\u00fcm ba\u015fg\u00f6sterir. Ayn\u0131 bi\u00e7imde, d\u00fc\u015f\u00fcnce alan\u0131nda da \u00e7eli\u015fkilerden kurtulamayaca\u011f\u0131m\u0131z\u0131, ve \u00f6rne\u011fin i\u00e7erden s\u0131n\u0131rs\u0131z insanal bilme yetene\u011fi ile bu yetene\u011fin d\u0131\u015fardan hepsi de s\u0131n\u0131rl\u0131 ve bilgileri de s\u0131n\u0131rl\u0131 olan insanlardaki ger\u00e7ek varl\u0131\u011f\u0131 aras\u0131ndaki \u00e7eli\u015fkinin, bizim i\u00e7in pratik bak\u0131mdan, hi\u00e7 olmazsa sonsuz geli\u015fme i\u00e7inde, sonu olmayan ku\u015faklar dizisi i\u00e7inde \u00e7\u00f6z\u00fclece\u011fini g\u00f6rm\u00fc\u015ft\u00fck.
Y\u00fcksek matemati\u011fin ba\u015fl\u0131ca temellerinden birinin, kimi ko\u015fullarda do\u011fru ile e\u011frinin ayn\u0131 \u015fey olacaklar\u0131 olgusu oldu\u011fu ger\u00e7e\u011fine daha \u00f6nce de\u011finmi\u015ftik. Y\u00fcksek matematik ayr\u0131ca, g\u00f6zlerimiz \u00f6n\u00fcnde kesi\u015fen \u00e7izgilerin, kesi\u015fme noktalar\u0131ndan yaln\u0131zca be\u015f-alt\u0131 santimetre \u00f6tede, ko\u015fut (paralel) olarak yani sonsuza de\u011fin uzat\u0131lsalar bile, birbirleriyle kesi\u015femeyecek \u00e7izgiler olarak g\u00f6r\u00fcnecekleri \u00e7eli\u015fkisini de ger\u00e7ekle\u015ftirir. Ve gene de bu ve \u00e7ok daha keskin ba\u015fka \u00e7eli\u015fkiler ile birlikte, yaln\u0131zca do\u011fru olmakla kalmayan ama baya\u011f\u0131 matemati\u011fin hi\u00e7bir zaman elde edemeyece\u011fi sonu\u00e7lar\u0131 elde eder.
Ama baya\u011f\u0131 matematik de \u00e7eli\u015fkilerle doludur. \u00d6rne\u011fin A’n\u0131n bir k\u00f6k\u00fcn\u00fcn A’n\u0131n bir \u00fcss\u00fc olmas\u0131 gerekti\u011fi bir \u00e7eli\u015fkidir ama gene de A\u00bd = k\u00f6k eksi bir’d\u0131r. Eksi bir b\u00fcy\u00fckl\u00fc\u011f\u00fcn bir \u015feyin karesi olmas\u0131 bir \u00e7eli\u015fkidir, \u00e7\u00fcnk\u00fc kendi kendisiyle \u00e7arp\u0131lm\u0131\u015f her eksi b\u00fcy\u00fckl\u00fck art\u0131 bir kare verir. \u00d6yleyse -l’in karek\u00f6k\u00fc yaln\u0131zca bir \u00e7eli\u015fki de\u011fil ama hatta sa\u00e7ma bir \u00e7eli\u015fki, ger\u00e7ek bir anlams\u0131zl\u0131kt\u0131r. Gene de, bir\u00e7ok durumda k\u00f6k eksi bir, do\u011fru matematik i\u015flemlerin zorunlu sonucudur; dahas\u0131 var, e\u011fer k\u00f6k eksi bir ile i\u015flem yapmak yasaklansayd\u0131, y\u00fcksek matematik olsun, baya\u011f\u0131 matematik olsun, nerede olurdu?
Matematik bile, de\u011fi\u015fken b\u00fcy\u00fckl\u00fcklerle u\u011fra\u015farak, diyalektik alan\u0131na yana\u015f\u0131r ve ona bu geli\u015fmeyi kazand\u0131ran\u0131n diyalektik bir filozof, Descartes olmas\u0131 da dikkate de\u011fer. De\u011fi\u015fken-olmayan b\u00fcy\u00fckl\u00fckler matemati\u011fine g\u00f6re de\u011fi\u015fken b\u00fcy\u00fckl\u00fckler matemati\u011fi ne ise, metafizik d\u00fc\u015f\u00fcnceye g\u00f6re diyalektik d\u00fc\u015f\u00fcnce de odur. Ama bu durum, b\u00fcy\u00fck matematik\u00e7iler y\u0131\u011f\u0131n\u0131n\u0131n diyalekti\u011fi yaln\u0131zca matematik alanda kabul etmesini ve aralar\u0131ndan \u00e7o\u011funun, diyalektik yoldan elde (sayfa 194) edilmi\u015f y\u00f6ntemleri tamamen eski, s\u0131n\u0131rl\u0131 metafizik y\u00f6nteme g\u00f6re i\u015f g\u00f6rmeye devam etmek i\u00e7in kullanmas\u0131n\u0131 hi\u00e7 mi hi\u00e7 engellemez.
Bay D\u00fchring’in g\u00fc\u00e7lerin kar\u015f\u0131tl\u0131\u011f\u0131 ve kar\u015f\u0131t evren \u015femas\u0131 \u00fczerine daha bir ayr\u0131nt\u0131ya girmek, ancak bize bu konu \u00fczerine yaln\u0131zca bo\u015f s\u00f6zden ba\u015fka bir \u015fey vermi\u015f bulunsayd\u0131, olanakl\u0131 olurdu. S\u00f6z\u00fc edildikten sonra bu uzla\u015fmaz kar\u015f\u0131tl\u0131k bize, eylem durumunda ne evren \u015femas\u0131nda, ne de do\u011fa felsefesinde bir kez bile g\u00f6sterilmez ve bu, bay D\u00fchring’in bu “d\u00fcnyan\u0131n ve onu olu\u015fturan varl\u0131klar\u0131n varolu\u015fundaki b\u00fct\u00fcn eylemlerin temel bi\u00e7imi” ile olumlu olarak ne yapaca\u011f\u0131n\u0131 hi\u00e7 mi hi\u00e7 bilmedi\u011finin en iyi itiraf\u0131d\u0131r. Ger\u00e7ekten Hegel’in “Varl\u0131k \u00f6\u011fretisi”, o \u00e7eli\u015fkiler durumunda de\u011fil ama kar\u015f\u0131t y\u00f6nlerde devinen g\u00fc\u00e7ler yavanl\u0131\u011f\u0131na de\u011fin d\u00fc\u015f\u00fcr\u00fcld\u00fckten sonra yap\u0131lacak en iyi \u015fey, ku\u015fkusuz bu beylik d\u00fc\u015f\u00fcncenin her uygulan\u0131\u015f\u0131n\u0131 bir yana b\u0131rakmakt\u0131r.
Bay D\u00fchring’in anti-diyalektik \u00f6fkesini bo\u015faltmas\u0131n\u0131 sa\u011flayan ikinci nokta, Marks’\u0131n ona diyalekti\u011fi sunan Kapital’idir.
“Diyalektik kar\u0131\u015f\u0131kl\u0131\u011f\u0131n zorlama ve fikir bezeklerinin kendilerini g\u00f6sterdikleri do\u011fal ve anla\u015f\u0131l\u0131r mant\u0131k yoklu\u011fu….\u015eimdiye de\u011fin yay\u0131nlanm\u0131\u015f bulunan k\u0131sma, belirli bir g\u00f6r\u00fc\u015f a\u00e7\u0131s\u0131ndan ve genel bir bi\u00e7imde [!], \u00fcnl\u00fc bir felsefi \u00f6nyarg\u0131ya g\u00f6re her \u015feyi herhangi bir \u015fey ve herhangi bir \u015feyi her \u015fey i\u00e7inde aramak gerekti\u011fi ve bu fikir kar\u0131\u015f\u0131m ve karikat\u00fcr\u00fcn\u00fcn sonucu olarak her \u015feyin bir \u015fey oldu\u011fu ilkesini uygulamak zorunday\u0131z.”
\u00dcnl\u00fc felsefi \u00f6nyarg\u0131 \u00fczerine sahip bulundu\u011fu bu kavray\u0131c\u0131 g\u00f6r\u00fc\u015f, tam da “insan ve Alman olarak konu\u015fmak gerekirse, ger\u00e7ekten iki son ciltte iyi olarak daha neyin gelece\u011fi bilinemez” diye yazd\u0131ktan yedi sat\u0131r sonra bay D\u00fchring’in, Marks’\u0131n iktisad\u0131 felsefesinin “son”unun, giderek Kapital’in bundan sonraki ciltlerinin i\u00e7eri\u011finin ne olaca\u011f\u0131n\u0131 \u00f6nceden kesinlikle bildirmesini sa\u011flar.
Bununla birlikte bay D\u00fchring’in yap\u0131tlar\u0131, kendilerini bize i\u00e7lerinde “\u00e7eli\u015fkinin nesnel olarak mevcut ve deyim (sayfa 195) yerindeyse ete kemi\u011fe b\u00fcr\u00fcnm\u00fc\u015f bir bi\u00e7imde bulundu\u011fu” “\u015feyler”e ili\u015fkinmi\u015f gibi ilk kez olarak g\u00f6stermiyor. Ama bu onu, utkun bir havayla \u015f\u00f6yle devam etmekten al\u0131koymaz:
“Gene de sa\u011flam mant\u0131\u011f\u0131n kendi karikat\u00fcr\u00fcn\u00fc yenece\u011fi \u00f6nceden g\u00f6r\u00fclebilir bir \u015feydir. … Diyalektik bilgi\u00e7likler ve gizleme meraklar\u0131, biraz sa\u011fduyusu kalm\u0131\u015f hi\u00e7 kimseye … bu d\u00fc\u015f\u00fcnce ve \u00fcslup bi\u00e7imsizli\u011fine kap\u0131lma iste\u011fini vermeyecektir. Diyalektik budalal\u0131klar\u0131n son kal\u0131nt\u0131lar\u0131n\u0131n ortadan kalkmas\u0131 ile birlikte bu yutturmaca arac\u0131 … aldat\u0131c\u0131 etkisini yitirecek … ve bu karmakar\u0131\u015f\u0131k \u015feyler \u00e7ekirde\u011finin, bir kez ar\u0131t\u0131ld\u0131ktan sonra, en iyi durumda ortaya, beylik d\u00fc\u015f\u00fcnceler olmad\u0131\u011f\u0131 zaman beylik teori \u00f6\u011felerinden ba\u015fka bir \u015fey \u00e7\u0131karmad\u0131\u011f\u0131 yerde, bir bilgelik izi bulmak i\u00e7in \u00fcz\u00fcnt\u00fc \u00e7ekmek gerekti\u011fine art\u0131k kimse inanmayacakt\u0131r. Sa\u011flam mant\u0131\u011f\u0131 de\u011ferden d\u00fc\u015f\u00fcrmeden [Marks’\u0131n] zorlamalar\u0131[n\u0131] Logos \u00f6\u011fretisine g\u00f6re \u00e7evirmek tamamen olanaks\u0131zd\u0131r.”
Marks’\u0131n y\u00f6ntemi, “kendisine inananlar i\u00e7in diyalektik mucizeler d\u00fczenlemek” imi\u015f, vb..
Burada hen\u00fcz Marks’\u0131n \u00e7al\u0131\u015fmalar\u0131n\u0131n ekonomik sonu\u00e7lar\u0131n\u0131n do\u011frulu\u011fu ya da yanl\u0131\u015fl\u0131\u011f\u0131 de\u011fil ama yaln\u0131zca Marks taraf\u0131ndan uygulanan diyalektik y\u00f6ntem s\u00f6zkonusudur. Nedir ki kesin olan bir \u015fey var: Kapital okurlar\u0131n\u0131n \u00e7o\u011fu, ger\u00e7ekte ne okuduklar\u0131n\u0131 ancak \u015fimdi, \u00fcstelik bay D\u00fchring’den \u00f6\u011freneceklerdir. Ve bunlar aras\u0131nda 1867’de (Erg\u00e4nzungsbl\u00e4tter III, Heft 3), [46] Marks’\u0131n a\u00e7\u0131klamalar\u0131n\u0131, \u015fimdi bunun zorunlu oldu\u011funu s\u00f6yledi\u011fi gibi, \u00f6nce D\u00fchring diline \u00e7evirmek zorunda kalmaks\u0131z\u0131n, kitab\u0131n i\u00e7eri\u011fini kendi \u00e7ap\u0131ndaki bir d\u00fc\u015f\u00fcn\u00fcr i\u00e7in g\u00f6rece ussal bir bi\u00e7imde a\u00e7\u0131klamaya hen\u00fcz yetenekli olan bay D\u00fchring’in kendisi de var. Her ne denli daha o zamandan Marks’\u0131n diyalekti\u011fini Hegel’in diyalekti\u011fi ile \u00f6zde\u015fle\u015ftirmek d\u00fc\u015f\u00fcncesizli\u011fini g\u00f6stermi\u015fse de, gene de y\u00f6ntem ile onun elde edilmesini sa\u011flad\u0131\u011f\u0131 sonu\u00e7lar aras\u0131nda ayr\u0131m yapma ve birinciyi bat\u0131rman\u0131n ikincileri \u00e7\u00fcr\u00fctme demek olmad\u0131\u011f\u0131n\u0131 anlama yetisini hen\u00fcz yitirmemi\u015fti. (sayfa 196)
Herhalde bay D\u00fchring’in en \u015fa\u015fk\u0131nl\u0131k verici sav\u0131, Marks’\u0131n bak\u0131\u015f a\u00e7\u0131s\u0131na g\u00f6re “sonunda her \u015feyin bir \u015fey oldu\u011fu”, \u00f6yleyse Marks i\u00e7in \u00f6rne\u011fin kapitalistler ile \u00fccretlilerin, feodal, kapitalist ve sosyalist \u00fcretim bi\u00e7imlerinin “hep bir o1du\u011fu”; eninde sonunda Marks ile bay D\u00fchring’in ku\u015fkusuz “hep bir” olduklar\u0131 sav\u0131d\u0131r. B\u00f6ylesine budalaca zirzopluk olana\u011f\u0131n\u0131 a\u00e7\u0131klamak i\u00e7in yaln\u0131zca diyalektik s\u00f6zc \u00fcn bay D\u00fchring’i, belirli bir fikir karikat\u00fcr ve kar\u0131\u015f\u0131m\u0131 sonucu, sonunda s\u00f6yledi\u011fi ve yapt\u0131\u011f\u0131 her \u015feyin ” hep bir oldu\u011fu” bir sorumsuzluk durumuna d\u00fc\u015f\u00fcrd\u00fc\u011f\u00fcn\u00fc kabul etmekten ba\u015fka bir \u00e7are yok.
Burada bay D\u00fchring’in ” benim parlak \u00fcsluplu tarih yazma bi\u00e7imim” ya da “Hume’un bilginler ayaktak\u0131m\u0131 dedi\u011fi mikrolojik ayr\u0131nt\u0131da bir yanl\u0131\u015fl\u0131k bildirimini onurland\u0131rma al\u00e7akg\u00f6n\u00fcll\u00fcl\u00fc\u011f\u00fcn\u00fc g\u00f6stermeksizin cins ve tipin hesab\u0131n\u0131 g\u00f6ren y\u00f6ntem; bu daha y\u00fcksek ve daha soylu \u00fcslup y\u00f6ntemi, eksiksiz do\u011frulu\u011fun \u00e7\u0131karlar\u0131 ve meslekten olmayan okura kar\u015f\u0131 olan \u00f6devler ile ba\u011fda\u015fan tek y\u00f6ntemdir” dedi\u011fi \u015feyin bir \u00f6rne\u011fi kar\u015f\u0131s\u0131nda bulunuyoruz.
Parlak \u00fcsluplu tarihsel betimleme ve cinsle tipin k\u0131saca hesab\u0131n\u0131 g\u00f6rme, bay D\u00fchring i\u00e7in ger\u00e7ekten \u00e7ok elveri\u015flidir, \u00e7\u00fcnk\u00fc bu onun b\u00fct\u00fcn belirli olaylar\u0131 mikrolojik olarak savsaklama, onlar\u0131 s\u0131f\u0131ra e\u015fit sayma ve bir tan\u0131tlama yapma yerine genel form\u00fcllerle yetinme ve yaln\u0131zca, y\u0131ld\u0131r\u0131mlar\u0131yla do\u011frulama ya da ezme yolunu tutmas\u0131n\u0131 sa\u011flar. D\u00fc\u015fmana hi\u00e7bir ger\u00e7ek dayanak noktas\u0131 vermemek ve b\u00f6ylece ona kendini parlak \u00fcsluplu ve k\u0131sa savlar i\u00e7ine atmak, genel form\u00fcller i\u00e7inde da\u011f\u0131lmak ve sonunda, bu kez bay D\u00fchring’i y\u0131ld\u0131nmla vurulmu\u015fa d\u00f6nd\u00fcrmekten, k\u0131sacas\u0131 s\u00f6ylendi\u011fi gibi topu ona geri g\u00f6ndermekten, herkesin ho\u015funa gitmeyen bu i\u015ften ba\u015fka hi\u00e7bir yan\u0131t olana\u011f\u0131 b\u0131rakmamak da ek bir \u00fcst\u00fcnl\u00fckt\u00fcr. \u0130\u015fte bu y\u00fczden bize, Marks’\u0131n cehennemlik Logos \u00f6\u011fretisinden hi\u00e7 olmazsa iki \u00f6rnek vermek \u00fczere, ayr\u0131ks\u0131n olarak y\u00fcksek ve soylu \u00fcslubu b\u0131rakmas\u0131ndan \u00f6t\u00fcr\u00fc bay D\u00fchring’e g\u00f6n\u00fcl borcu duymam\u0131z gerekiyor.
“Bir yat\u0131r\u0131m\u0131n belli bir s\u0131n\u0131ra ula\u015ft\u0131\u011f\u0131 zaman, ancak bu (sayfa 197) basit nicelik art\u0131\u015f\u0131yla sermaye durumuna d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc sonucunu \u00e7\u0131karmak i\u00e7in, \u00f6rne\u011fin Hegel’in niceli\u011fin niteli\u011fe d\u00f6n\u00fc\u015f\u00fc yolundaki bulan\u0131k ve kar\u0131\u015f\u0131k d\u00fc\u015f\u00fcncesini an\u0131msatmaktan ba\u015fka bir \u015fey bulamamak son derece g\u00fcl\u00fcn\u00e7 olmuyor mu?”
Kabul etmek gerekir ki bay D\u00fchring’in bu “ar\u0131t\u0131lm\u0131\u015f” sunu\u015funda, sorun olduk\u00e7a tuhaf bir g\u00f6r\u00fcn\u00fc\u015f al\u0131yor. \u00d6yleyse bu sorunun asl\u0131nda Marks’ta nas\u0131l bir g\u00f6r\u00fcn\u00fc\u015fe sahip bulundu\u011funa bakal\u0131m. Sayfa 313’te (Kapital’in 2. bask\u0131s\u0131) [47] Marks, de\u011fi\u015fmeyen sermaye, de\u011fi\u015fen sermaye ve art\u0131-de\u011fer \u00fczerindeki irdelemeye \u00f6ngelen irdelemede: “Eldeki her para ya da de\u011fer, keyfi olarak sermayeye d\u00f6n\u00fc\u015ft\u00fcr\u00fclemez. Bu d\u00f6n\u00fc\u015f\u00fcm\u00fcn ger\u00e7ekle\u015febilmesi i\u00e7in, para ya da meta sahibi bireyin elinde belli asgari miktarda bir para ya da de\u011fi\u015fim-de\u011ferinin bulunmas\u0131 gerekir.”* sonucunu \u00e7\u0131kar\u0131r.
O zaman \u00f6rnek olarak, sanayinin herhangi bir kolunda kendisi i\u00e7in, yani \u00fccretinin de\u011ferini \u00fcretmek i\u00e7in sekiz saat ve kapitalist i\u00e7in, onun cebine giren art\u0131-de\u011feri \u00fcretmek i\u00e7in de d\u00f6rt saat \u00e7al\u0131\u015fan i\u015f\u00e7inin durumunu al\u0131r. Ondan sonra birinin, e\u011fer i\u015f\u00e7ilerinden biri kadar ya\u015fayabilmek i\u00e7in yeterli art\u0131-de\u011feri her g\u00fcn cebine indirmek istiyorsa, iki i\u015f\u00e7iyi hammadde, i\u015f ara\u00e7lar\u0131 ve \u00fccretle donatmas\u0131n\u0131 sa\u011flayan bir de\u011fer niceli\u011fine sahip olmas\u0131 gerekir. Ve kapitalist \u00fcretim, ama\u00e7 olarak yaln\u0131zca ya\u015faman\u0131n sa\u011flanmas\u0131n\u0131 de\u011fil ama zenginlik art\u0131\u015f\u0131n\u0131 g\u00f6zetti\u011fi i\u00e7in bizim adam\u0131m\u0131z, iki i\u015f\u00e7isiyle birlikte hi\u00e7bir zaman bir kapitalist olamaz. Baya\u011f\u0131 bir i\u015f\u00e7iden iki kat daha iyi ya\u015famak ve \u00fcretilen art\u0131-de\u011ferin yar\u0131s\u0131n\u0131 yeni ba\u015ftan sermaye durumuna d\u00f6n\u00fc\u015ft\u00fcrmek i\u00e7in adam\u0131m\u0131z\u0131n sekiz i\u015f\u00e7i \u00e7al\u0131\u015ft\u0131rmas\u0131, \u00f6yleyse daha \u015fimdiden yukarda kabul edilen de\u011fer niceli\u011finin d\u00f6rt kat\u0131na sahip olmas\u0131 gerekirdi. Ancak bundan sonra ve herhangi bir k\u00fc\u00e7\u00fck de\u011fer niceli\u011finin sermaye durumuna d\u00f6n\u00fc\u015fmek i\u00e7in yeterli olmad\u0131\u011f\u0131 ama bu d\u00f6n\u00fc\u015f\u00fcm i\u00e7in her geli\u015fme d\u00f6nemi ve her sanayi kolunun belirli en d\u00fc\u015f\u00fck s\u0131n\u0131rlara sahip bulundu\u011fu ger\u00e7e\u011fini ayd\u0131nlatma ve temellendirmeye y\u00f6nelik ba\u015fka a\u00e7\u0131klamalar aras\u0131nda (sayfa 198) Marks, \u015f\u00f6yle yazar:
“Hegel’in Mant\u0131k’\u0131nda saptad\u0131\u011f\u0131 yasan\u0131n do\u011frulu\u011fu, do\u011fa bilimlerinde oldu\u011fu gibi burada da g\u00f6r\u00fcl\u00fcr: S\u0131rf nicel farkl\u0131l\u0131klar, bir noktadan sonra nitel de\u011fi\u015fikliklere d\u00f6n\u00fc\u015f\u00fcrler.” [48]
Ve \u015fimdi bay D\u00fchring’in, sayesinde Marks’a s\u00f6yledi\u011finin tersini s\u00f6yletti\u011fi y\u00fcksek ve soylu \u00fcsluba hayran olun. Marks \u015f\u00f6yle diyor: Bir de\u011fer niceli\u011finin, ancak ko\u015fullara g\u00f6re farkl\u0131 ama her \u00f6zel durumda belirli en d\u00fc\u015f\u00fck bir b\u00fcy\u00fckl\u00fc\u011fe vard\u0131ktan sonra sermaye durumuna d\u00f6n\u00fc\u015febilmesi olgusu, Hegel yasas\u0131n\u0131n bir do\u011fruluk kan\u0131t\u0131d\u0131r. Bay D\u00fchring, ona \u015f\u00f6yle dedirtiyor: Hegel yasas\u0131na g\u00f6re nicelik niteli\u011fe d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc i\u00e7in, “bunun sonucu, bir yat\u0131r\u0131m, belirli bir s\u0131n\u0131ra vard\u0131\u011f\u0131 zaman … sermaye olur”. Yani tam kar\u015f\u0131t\u0131.
“Eksiksiz do\u011fruluk” ve “meslekten olmayan okura kar\u015f\u0131 olan \u00f6devler” yarar\u0131na bu yanl\u0131\u015f al\u0131nt\u0131lar yapma al\u0131\u015fk\u0131s\u0131, bay D\u00fchring’in Darwin sorununu nas\u0131l i\u015fledi\u011fini g\u00f6rd\u00fc\u011f\u00fcm\u00fczden bu yana, bize yabanc\u0131 de\u011fil. Bu al\u0131\u015fk\u0131 gitgide ger\u00e7eksel felsefenin bir i\u00e7 zorunlulu\u011fu olarak g\u00f6r\u00fcn\u00fcr ve ku\u015fkusuz ” \u00e7ok kestirme bir y\u00f6ntem”dir. Burada yaln\u0131zca hammaddeler, i\u015f ara\u00e7lar\u0131 ve \u00fccretler durumundaki yat\u0131r\u0131m s\u00f6zkonusu oldu\u011fu halde, bay D\u00fchring’in sanki Marks herhangi bir “yat\u0131r\u0131m”dan s\u00f6zediyormu\u015f gibi davranmas\u0131n\u0131 ve b\u00f6ylece Marks’a su kat\u0131lmad\u0131k bir sa\u00e7mal\u0131k s\u00f6yletmesini bir yana b\u0131rakal\u0131m. Ama, o bunu yapt\u0131ktan sonra, kendi \u00fcretti\u011fi sa\u00e7mal\u0131\u011f\u0131 bir de g\u00fcl\u00fcn\u00e7 bulma y\u00fczs\u00fczl\u00fc\u011f\u00fcn\u00fc g\u00f6sterir; \u00fczerinde g\u00fcc\u00fcn\u00fc denemek i\u00e7in d\u00fc\u015fsel bir Darwin yaratm\u0131\u015f oldu\u011fu gibi, burada da d\u00fc\u015fsel bir Marks yarat\u0131r. Ger\u00e7ekten “parlak \u00fcsluplu tarih yazma bi\u00e7imi”!
Yukarda, evren \u015femas\u0131nda, nicel de\u011fi\u015fmenin baz\u0131 noktalar\u0131nda birdenbire nitel bir d\u00f6n\u00fc\u015f\u00fcm\u00fcn meydana geldi\u011fi o hegelci \u00f6l\u00e7\u00fc ili\u015fkileri d\u00fc\u011f\u00fcm \u00e7izgisi ile, bay D\u00fchring’in ba\u015f\u0131na k\u00fc\u00e7\u00fck bir mutsuzlu\u011fun geldi\u011fini g\u00f6rm\u00fc\u015ft\u00fck: Bir g\u00fc\u00e7s\u00fczl\u00fck an\u0131nda bay D\u00fchring, onu kabul etmi\u015f ve uygulami\u015ft\u0131. Orada en \u00fcnl\u00fc \u00f6rneklerden birini, normal hava bas\u0131nc\u0131 alt\u0131nda 0\u00ba’de s\u0131v\u0131 durumundan kat\u0131 duruma ve 100\u00ba’de s\u0131v\u0131 (sayfa 199) durumundan gaz durumuna ge\u00e7en suyun, o iki d\u00f6n\u00fcm noktas\u0131nda, yaln\u0131zca \u0131s\u0131daki nicel de\u011fi\u015fikli\u011fin suda nitel olarak de\u011fi\u015fik bir durum meydana getirmesi bi\u00e7iminde, topaklanma durumlar\u0131ndaki d\u00f6n\u00fc\u015f\u00fcm \u00f6rne\u011fini vermi\u015ftik.
Bu yasay\u0131 tan\u0131tlamak i\u00e7in do\u011fadan ya da insan toplumundan daha b\u00f6yle y\u00fczlerce benzer olgu \u00e7\u0131kartabilirdik. B\u00f6ylece Marks’\u0131n Kapital’inde, b\u00fct\u00fcn bir d\u00f6rd\u00fcnc\u00fc k\u0131s\u0131m (elbirli\u011fi, i\u015fb\u00f6l\u00fcm\u00fc ve man\u00fcfakt\u00fcr, makineli \u00fcretim (ma\u015finizm) ve b\u00fcy\u00fck sanayi alan\u0131nda nispi art\u0131-de\u011fer \u00fcretimi), nicel bir d\u00f6n\u00fc\u015f\u00fcm\u00fcn \u015feylerin niteli\u011fini ve ayn\u0131 bi\u00e7imde nitel bir d\u00f6n\u00fc\u015f\u00fcm\u00fcn de niceli\u011fini de\u011fi\u015ftirdi\u011fi, yani bay D\u00fchring’in o hi\u00e7 sevmedi\u011fi deyimi kullanmak gerekirse, niceli\u011fin niteli\u011fe, niteli\u011fin de niceli\u011fe d\u00f6n\u00fc\u015f\u00fc say\u0131s\u0131z durumlar\u0131 inceler. \u00d6rne\u011fin bir\u00e7ok bireyin elbirli\u011finin, bir\u00e7ok g\u00fcc\u00fcn birle\u015fmi\u015f bir g\u00fc\u00e7 durumunda kayna\u015fmas\u0131n\u0131n” Marks gibi s\u00f6ylemek gerekirse, kendini olu\u015fturan g\u00fc\u00e7ler toplam\u0131ndan \u00f6zsel olarak farkl\u0131 “yeni bir gizille\u015fmi\u015f g\u00fc\u00e7” olu\u015fturmas\u0131 olgusunu anal\u0131m.
Bay D\u00fchring taraf\u0131ndan eksiksiz do\u011fruluk yarar\u0131na kendi kar\u015f\u0131t\u0131na d\u00f6nd\u00fcr\u00fclen ayn\u0131 par\u00e7ada Marks, ayr\u0131ca \u015fu g\u00f6zlemi de yap\u0131yordu:
“Modern kimyada ilk kez Laurent ve Gerhardt taraf\u0131ndan geli\u015ftirilmi\u015f olan molek\u00fcl teorisi de temel olarak bu yasaya dayan\u0131r.” [49]
Ama bay D\u00fchring i\u00e7in ne \u00f6nemi var? O bilmiyor muydu ki:
“Bilimsel d\u00fc\u015f\u00fcnce bi\u00e7iminin son derece modern \u00f6\u011feleri, tam da bay Marks’la hasm\u0131 Lassalle’da oldu\u011fu gibi, yar\u0131-bilim ile biraz da felsefe k\u0131r\u0131nt\u0131s\u0131n\u0131n g\u00f6stermelik bir bilginin yufka bagaj\u0131n\u0131 olu\u015fturduklar\u0131 yerde, eksiktir”; oysa bay D\u00fchring’de, temelde “mekanik, fizik ve kimyada ger\u00e7ek bilim taraf\u0131ndan saptanm\u0131\u015f ba\u015fl\u0131ca olgular” vb. var. \u2014 Nas\u0131l var, g\u00f6rm\u00fc\u015f bulunuyoruz! Ama ba\u015fkalar\u0131n\u0131 da bir yarg\u0131da bulunabilecek bir duruma getirmek i\u00e7in, Marks taraf\u0131ndan notunda s\u00f6z\u00fc edilen \u00f6rne\u011fi biraz daha yak\u0131ndan inceleyece\u011fiz. (sayfa 200)
Ger\u00e7ekte burada, daha \u015fimdiden bir\u00e7o\u011fu bilinen ve her birinin kendi \u00f6z cebirsel bile\u015fim form\u00fcl\u00fc bulunan t\u00fcrde\u015f (homologues) karbon bile\u015fimleri dizileri s\u00f6zkonusudur. E\u011fer \u00f6rne\u011fin kimyada oldu\u011fu gibi, bir karbon atomunu C ile, bir hidrojen atomunu H ile, bir oksijen atomunu O ile ve her bile\u015fme i\u00e7inde bulunan karbon atomlar\u0131 say\u0131s\u0131n\u0131 da n ile g\u00f6sterirsek, bu dizilerden bir ka\u00e7\u0131 i\u00e7in molek\u00fcl form\u00fcllerini \u015f\u00f6yle yazabiliriz:<\/p>\n

Cn H(2n+2) \u2014 Normal paraf\u0131nler dizisi.
CnH(2n+2) O \u2014 Primer alkoller dizisi.
CnH2nO2 \u2014 Tek bazl\u0131 ya\u011fl\u0131 asitler dizisi.<\/p>\n

\u00d6rnek olarak bu dizilerden sonuncusunu alal\u0131m ve s\u0131ras\u0131yla n=l, n,=2, n=3, vb. koyal\u0131m, (izomerilileri hesaba katmazsak) \u015fu sonu\u00e7lar\u0131 elde ederiz:<\/p>\n

CH2O2 \u2014 formik asit
kaynama noktas\u0131 100\u00b0;
ergime noktas\u0131 1\u00b0<\/p>\n

C2H4O2\u2014 asetik asit
kaynama noktas\u0131
118\u00b0;
ergime noktas\u0131
17\u00b0
C3H6O2\u2014 propiyonic asit
kaynama noktas\u0131
140\u00b0;
ergime noktas\u0131
—
C4H8O2\u2014 b\u00fctirik asit
kaynama noktas\u0131
162\u00b0;
ergime noktas\u0131
—
C5H10O2\u2014 valerianik asit
kaynama noktas\u0131 175\u00b0;
ergime noktas\u0131
—
vb., ancak 80\u00ba de eriyen ve kaynama noktas\u0131 olmayan, \u00e7\u00fcnk\u00fc ayr\u0131\u015fmaks\u0131z\u0131n gaz durumuna ge\u00e7emeyen C30 H60 O2’ye, melissik asite de\u011fin.
B\u00f6ylece burada, \u00f6\u011felerin ve hep ayn\u0131 oran i\u00e7inde, yal\u0131n nicel kat\u0131lma yoluyla olu\u015fmu\u015f nitel bak\u0131mdan farkl\u0131 bir cisimler dizisi g\u00f6r\u00fcyoruz. Bile\u015fimin b\u00fct\u00fcn \u00f6\u011feleri e\u015fit bir oranda nicelik de\u011fi\u015ftirdikleri yerde bu olgu, kendini en a\u00e7\u0131k bi\u00e7imde g\u00f6sterir; normal paraf\u0131nler CnH(2n+2) i\u00e7in oldu\u011fu gibi: En al\u00e7ak metand\u0131r, CH4, bir gaz; bilinenler i\u00e7inde en y\u00fcksek de, 21\u00ba’de eriyen ve ancak 278\u00ba’de kaynayan renksiz kristaller olu\u015fturan kat\u0131 durumundaki hegzadekan, C16 H34. Her iki dizide de, her yeni \u00fcye bir \u00f6nceki \u00fcyenin molek\u00fcl form\u00fcl\u00fcnde CH2, yani bir karbon ve iki de hidrojen atomu eklenmesiyle (sayfa 201) olu\u015fur ve molek\u00fcl form\u00fcl\u00fcndeki bu nicel de\u011fi\u015fme, her kez nitel bak\u0131mdan farkl\u0131 bir cisim \u00fcretir.
Ama bu diziler son derece somut bir \u00f6rnekten ba\u015fka bir \u015fey de\u011fildirler; kimyada hemen her yerde, daha \u00e7e\u015fitli azot oksitleri ya da \u00e7e\u015fitli fosfor veya k\u00fck\u00fcrt asit oksitleri ile birlikte, “niceli\u011fin niteli\u011fe nas\u0131l d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc\u201d ve Hegel’in o s\u00f6zde bulan\u0131k ve kar\u0131\u015f\u0131k d\u00fc\u015f\u00fcncesinin, bay D\u00fchring d\u0131\u015f\u0131nda kimseye kar\u0131\u015f\u0131k ve bulan\u0131k kalmaks\u0131z\u0131n, \u015feyler ve s\u00fcre\u00e7ler i\u00e7inde, deyim yerindeyse ete kemi\u011fe b\u00fcr\u00fcnm\u00fc\u015f olarak nas\u0131l bulundu\u011fu g\u00f6r\u00fclebilir. Ve e\u011fer Marks bu nokta \u00fczerine dikkati \u00e7eken ilk ki\u015fi ise ve e\u011fer bay D\u00fchring bu saptamay\u0131 anlamadan okumu\u015fsa (yoksa bu m\u00fcthi\u015f cinayeti cezas\u0131z b\u0131rakmazd\u0131), bu kadar\u0131, hatta D\u00fchring’in \u00f6v\u00fcngen do\u011fa felsefesi \u00fczerine geriye do\u011fru bir g\u00f6z bile atmaks\u0131z\u0131n, “bilimsel d\u00fc\u015f\u00fcnce bi\u00e7iminin son derece modern k\u00fclt\u00fcr \u00f6\u011feleri”nin kimde, Marks’ta m\u0131 yoksa bay D\u00fchring’de mi eksik oldu\u011funu ve “kimya taraf\u0131ndan … saptanm\u0131\u015f ba\u015fl\u0131ca olgular” bilgisinin kimde bulunmad\u0131\u011f\u0131n\u0131 ortaya koymaya yeter.
Bitirmek i\u00e7in, niceli\u011fin niteli\u011fe d\u00f6n\u00fc\u015f\u00fcm\u00fc yarar\u0131na bir tan\u0131\u011fa daha ba\u015fvuraca\u011f\u0131z; Napol\u00e9on’a. O, atlar\u0131 k\u00f6t\u00fc ama disiplinli Frans\u0131z s\u00fcvarisinin, teke tek sava\u015f bak\u0131m\u0131ndan o \u00e7a\u011f\u0131n s\u00f6z g\u00f6t\u00fcrmez bir bi\u00e7imde en iyisi ama disiplinsiz Meml\u00fck’lere kar\u015f\u0131 sava\u015f\u0131n\u0131 \u015f\u00f6yle anlat\u0131r:
“\u0130ki Meml\u00fck \u00fc\u00e7 Frans\u0131zdan kesenkes \u00fcst\u00fcnd\u00fc; 100 Meml\u00fck ile 100 Frans\u0131z birbirine denkti; 300 Frans\u0131z 300 Meml\u00fck’ten \u00e7o\u011fu kez \u00fcst\u00fcnd\u00fc; 1.000 Frans\u0131z 1.500 Meml\u00fck’\u00fc her zaman yeniyordu.\u201d [50]
T\u0131pk\u0131 Marks’ta, sermaye durumuna d\u00f6n\u00fc\u015fmesinin olanakl\u0131 olmas\u0131 i\u00e7in de\u011fi\u015fim-de\u011feri tutar\u0131n\u0131n, de\u011fi\u015fken de olsa, belirli bir b\u00fcy\u00fckl\u00fc\u011f\u00fcn\u00fcn zorunlu olmas\u0131 gibi, Napol\u00e9on’da da, kapal\u0131 d\u00fczen ve y\u00f6ntemli kullan\u0131ma dayanan disiplin g\u00fcc\u00fcn\u00fcn kendini g\u00f6sterebilmesi ve hatta daha iyi atlara sahip, binicilik ve sava\u015fta daha usta ve en az\u0131ndan kendisi denli (sayfa 202) y\u00fcrekli, daha b\u00fcy\u00fck bir d\u00fczensiz s\u00fcvariler y\u0131\u011f\u0131n\u0131n\u0131 yenecek denli b\u00fcy\u00fcyebilmesi i\u00e7in, belirli bir b\u00fcy\u00fckl\u00fckteki bir s\u00fcvari birli\u011fi zorunluydu. Ama bay D\u00fchring’e kar\u015f\u0131 bu neyi kan\u0131tlar? Napol\u00e9on, Avrupa’ya kar\u015f\u0131 sava\u015f\u0131m\u0131nda k\u00f6t\u00fc bir bi\u00e7imde yenilmedi mi? Bozgun \u00fcst\u00fcne bozguna u\u011framad\u0131 m\u0131? Hem de neden? S\u0131rf Hegel’in bulan\u0131k ve kar\u0131\u015f\u0131k d\u00fc\u015f\u00fcncesini s\u00fcvari takti\u011fine sokmu\u015f oldu\u011fu i\u00e7in! (sayfa 203)<\/p>\n","protected":false},"excerpt":{"rendered":"

D\u0130YALEKT\u0130K N\u0130CEL\u0130K VE N\u0130TEL\u0130K “Varl\u0131\u011f\u0131n temel mant\u0131ksal \u00f6zg\u00fcl\u00fckleri \u00fczerindeki \u00f6nermelerin birincisi ve en \u00f6nemlisi, \u00e7eli\u015fkinin d\u0131\u015ftalanmas\u0131na ili\u015fkindir. \u00c7eli\u015fki, bir ger\u00e7ekli\u011fe de\u011fil ama ancak d\u00fc\u015f\u00fcnceler bile\u015fmesine ili\u015fkin olabilecek bir kategoridir. \u015eeylerde \u00e7eli\u015fki yoktur ya da ba\u015fka bir deyi\u015fle, ger\u00e7ek (effective) olarak konmu\u015f \u00e7eli\u015fki, anlams\u0131zl\u0131\u011f\u0131n doru\u011fundan ba\u015fka bir \u015fey de\u011fildir. … Kar\u015f\u0131t bir y\u00f6nde birbiriyle boy \u00f6l\u00e7\u00fc\u015fen […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[35],"tags":[],"class_list":{"0":"post-5820","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-anti-duhring-friedrich-engels"},"yoast_head":"\nAnti-D\u00fchring - 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