{"id":5826,"date":"2011-03-10T13:58:44","date_gmt":"2011-03-10T10:58:44","guid":{"rendered":"http:\/\/localhost\/wordpress\/2011\/03\/10\/anti-duhring-ekonomi-politik-yalin-emek-ve-bilesik-emek-friedrich-engels\/"},"modified":"2011-03-10T13:58:44","modified_gmt":"2011-03-10T10:58:44","slug":"anti-duhring-ekonomi-politik-yalin-emek-ve-bilesik-emek-friedrich-engels","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2011\/03\/10\/anti-duhring-ekonomi-politik-yalin-emek-ve-bilesik-emek-friedrich-engels\/","title":{"rendered":"Anti-D\u00fchring – Ekonomi Politik | Yal\u0131n Emek ve Bile\u015fik Emek – Friedrich Engels"},"content":{"rendered":"

YALIN EMEK VE B\u0130LE\u015e\u0130K EMEK
Bay D\u00fchring, Marks’\u0131n iktisadi yap\u0131t\u0131nda bir ortaokul \u00f6\u011frencisine lay\u0131k, ve ayn\u0131 zamanda genel bir tehlike olan bir sosyalist sapmaya da gebe, tamamen kaba bir martaval bulur. Marksist de\u011fer teorisi, “eme\u011fin b\u00fct\u00fcn de\u011ferlerin nedeni ve emek-zaman\u0131n\u0131n da bunlar\u0131n \u00f6l\u00e7\u00fcs\u00fc oldu\u011fu yolunda baya\u011f\u0131 bir \u00f6\u011fretiden … ba\u015fka bir .\u015fey de\u011fil[dir]. Ne var ki, bu \u00f6\u011freti, vas\u0131fl\u0131 denilen eme\u011fin diferansiyel de\u011ferini d\u00fc\u015f\u00fcnme bi\u00e7imi \u00fczerine hi\u00e7 bir a\u00e7\u0131kl\u0131k getirmez. … Ger\u00e7i bizim teorimize g\u00f6re de, iktisadi nesnelerin do\u011fal maliyet giderlerini, ve b\u00f6ylece mutlak de\u011ferini sadece kullan\u0131lan emek-zaman\u0131 \u00f6l\u00e7\u00fclebilir; ama bunun i\u00e7in, herkesin emek-zaman\u0131 a priori tamamen e\u015fit olarak de\u011ferlendirilecek, ve en nitelikli \u00fcretimlerde, bireyin tek ba\u015f\u0131na \u00e7al\u0131\u015fmas\u0131na ek olarak, ba\u015fka ki\u015filerin … diyelim kullan\u0131lan aletin \u00e7al\u0131\u015fmas\u0131n\u0131n da i\u015fe kar\u0131\u015ft\u0131\u011f\u0131na dikkat etmek yetecektir. \u00d6yleyse, belli bir insan\u0131n eme\u011fi, (sayfa: 288) bay Marks’\u0131n bulan\u0131k bir bi\u00e7imde d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc gibi, onda, deyim yerindeyse, daha \u00e7ok yo\u011fun ortalama emek-zaman\u0131 bulundu\u011fu i\u00e7in, bir ba\u015fka insan\u0131n eme\u011finden daha \u00e7ok de\u011fer ta\u015f\u0131maz; ger\u00e7ekte, her emek-zaman\u0131, istisnas\u0131z ve ilke olarak, yani ilkin bir ortalama al\u0131nmas\u0131 gerekmeksizin, tamamen e\u015fde\u011ferdedir, ve sadece, her tamamlanmi\u015f \u00fcr\u00fcn i\u00e7in oldu\u011fu gibi bir ki\u015fi taraf\u0131ndan yap\u0131lm\u0131\u015f \u00e7al\u0131\u015fma i\u00e7in de, g\u00f6r\u00fcn\u00fc\u015fte sadece ki\u015fisel olan bir emek-zaman\u0131n\u0131n kullan\u0131l\u0131\u015f\u0131nda sakl\u0131 olabilecek ba\u015fkas\u0131n\u0131n emek-zaman\u0131 miktar\u0131n\u0131n g\u00f6zden ka\u00e7\u0131r\u0131lmamas\u0131 gerekir. Ba\u015fkas\u0131n\u0131n emek-zaman\u0131 olmaks\u0131z\u0131n \u00f6zel verimlilik \u00f6zellik ve olana\u011f\u0131n\u0131 elde edemeyecek olan \u015feyin bir \u00fcretim aleti, ya da el, hatta kafa olmas\u0131 o kadar \u00f6nemli de\u011fil, teorinin tam ge\u00e7erlili\u011fi bak\u0131m\u0131ndan bunun hi\u00e7 bir etkisi yoktur. E\u011fer de\u011fer \u00fczerindeki sa\u00e7malamalar\u0131nda, bay Marks, nitelikli bir emek-zamani d\u00fc\u015f\u00fc saplant\u0131s\u0131ndan kurtulmas\u0131n\u0131 ba\u015faram\u0131yorsa, bunun nedeni, niteliksiz i\u015f\u00e7inin emek-zaman\u0131 ile mimar\u0131n emek-zaman\u0131na tamamen e\u015fit iktisadi de\u011fer tan\u0131man\u0131n kendisine zorunlu olarak do\u011faya ayk\u0131r\u0131 g\u00f6r\u00fcnd\u00fc\u011f\u00fc k\u00fclt\u00fcrl\u00fc s\u0131n\u0131flar\u0131n geleneksel d\u00fc\u015f\u00fcnce bi\u00e7imi ile do\u011fruya varmaktan al\u0131konulmu\u015f bulunmas\u0131d\u0131r.”
Marks’\u0131n, bay D\u00fchring’in bu, “zorlu \u00f6fke”sine neden olan par\u00e7as\u0131 \u00e7ok k\u0131sa. Marks, metalar\u0131n de\u011ferini neyin belirledi\u011fini irdeler ve: i\u00e7erdikleri insan eme\u011fi, yan\u0131t\u0131n\u0131 verir. \u0130nsan eme\u011fi, diye devam eder, “s\u0131radan her insan\u0131n, \u00f6zel bir geli\u015fme s\u00f6zkonusu olmaks\u0131z\u0131n, beden organizmas\u0131nda sahip bulundu\u011fu yal\u0131n bir g\u00fc\u00e7 harcamas\u0131d\u0131r. … Karma\u015f\u0131k (nitelikli) emek, yal\u0131n eme\u011fin bir \u00fcss\u00fcnden, ya da daha do\u011frusu belli bir nicelikte bir karma\u015f\u0131k eme\u011fin daha b\u00fcy\u00fck bir nicelikte bir yal\u0131n eme\u011fe kar\u015f\u0131l\u0131k d\u00fc\u015f\u00fccek bi\u00e7imde, \u00e7o\u011falt\u0131lm\u0131\u015f yal\u0131n emekten ba\u015fka bir \u015fey de\u011fildir. Deney, bu indirgemenin s\u00fcrekli olarak yap\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Bir meta, en karma\u015f\u0131k bir eme\u011fin \u00fcr\u00fcn\u00fc olsa bile, de\u011feri onu herhangi bir oranda, ger\u00e7eklikte belli bir niceli\u011finden ba\u015fka bir \u015fey temsil etmedi\u011fi yal\u0131n bir emek \u00fcr\u00fcn\u00fcne indirger. \u00c7e\u015fitli emek t\u00fcrlerinin kendi \u00f6l\u00e7\u00fc birimleri olarak yal\u0131n eme\u011fe kendilerine g\u00f6re indirgendikleri \u00e7e\u015fitli oranlar, toplumda \u00fcreticilerin haberi olmadan kurulur ve onlara geleneksel (sayfa: 289) anla\u015fmalar olarak g\u00f6r\u00fcn\u00fcrler.” [19*]
Marks’ta, burada s\u00f6zkonusu olan \u015fey, yaln\u0131zca, ba\u015flamak i\u00e7in, metalar\u0131n, yani \u00f6zel \u00fcreticilerden bile\u015fen bir toplum i\u00e7inde, bu \u00f6zel \u00fcreticiler taraf\u0131ndan, kendi hesaplar\u0131na \u00fcretilmi\u015f ve birbirleri ile de\u011fi\u015ftirilmi\u015f bulunan nesnelerin de\u011ferini belirlemektir. \u00d6yleyse burada s\u00f6zkonusu olan \u015fey, hi\u00e7 bir zaman, kendini g\u00f6sterdi\u011fi yerler nereleri olursa olsun, “mutlak de\u011fer” de\u011fil, ama belirli bir toplumda ge\u00e7erli\u011fi olan de\u011ferdir. Bu de\u011fer, bu belirli tarihsel g\u00f6r\u00fcn\u00fc\u015f i\u00e7inde, \u00e7e\u015fitli metalarda cisimle\u015fen insan eme\u011fi taraf\u0131ndan yarat\u0131lm\u0131\u015f ve \u00f6l\u00e7\u00fclm\u00fc\u015f olarak, ve bu insan eme\u011fi de, yal\u0131n emek-g\u00fcc\u00fc harcamas\u0131 olarak ortaya \u00e7\u0131kar. Ama emek, her zaman, sadece ar\u0131 bir yal\u0131n insan emek-g\u00fcc\u00fc harcamas\u0131 de\u011fildir; pek \u00e7ok emek t\u00fcr\u00fc, az ya da \u00e7ok g\u00fc\u00e7l\u00fckle, az ya da \u00e7ok zamanda, az ya da \u00e7ok gider kar\u015f\u0131l\u0131\u011f\u0131 edinilmi\u015f \u00e7e\u015fitli yetenek ve bilgilerin kullan\u0131lmas\u0131n\u0131 i\u00e7erir. Bu bile\u015fik emek t\u00fcrleri, yal\u0131n emek ile, sadece yal\u0131n emek-g\u00fcc\u00fc harcamas\u0131 ile ayn\u0131 zamanda ayn\u0131 tecimsel de\u011feri mi \u00fcretir? Elbette hay\u0131r. Karma\u015f\u0131k eme\u011fin bir saatlik \u00fcr\u00fcn\u00fc, basit eme\u011fin bir saatlik \u00fcr\u00fcn\u00fc ile kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131rsa, ondan iki ya da \u00fc\u00e7 kat daha y\u00fcksek de\u011ferde bir metad\u0131r. Karma\u015f\u0131k emek \u00fcr\u00fcnlerinin de\u011feri, bu kar\u015f\u0131la\u015ft\u0131rma sayesinde belirli yal\u0131n emek miktarlar\u0131 olarak ifade edilir; ama karma\u015f\u0131k eme\u011fin bu indirgenmesi, \u00fcreticilerin bilgisi d\u0131\u015f\u0131nda olu\u015fan toplumsal bir s\u00fcre\u00e7 arac\u0131yla, burada, de\u011fer teorisinin bu a\u00e7\u0131klamas\u0131nda ancak saptayabildi\u011fimiz, ama hen\u00fcz a\u00e7\u0131klayamad\u0131\u011f\u0131m\u0131z bir i\u015flem arac\u0131yla yap\u0131l\u0131r.
Marks’\u0131n burada saptad\u0131\u011f\u0131 \u015fey, bug\u00fcnk\u00fc kapitalist toplumda her g\u00fcn g\u00f6zlerimiz \u00f6n\u00fcnde olu\u015fan bu yal\u0131n olgudur. Bu olgu \u00f6ylesine s\u00f6zg\u00f6t\u00fcrmez bir \u015feydir ki, bay D\u00fchring bile ne Dersler’inde, ne de \u0130ktisat Tarihi’nde buna kar\u015f\u0131 \u00e7\u0131kma c\u00fcretini g\u00f6sterir; ve Marks’\u0131n bu olguyu sunu\u015fu \u00f6ylesine yal\u0131n ve \u00f6ylesine a\u00e7\u0131kt\u0131r ki, herhalde, bay D\u00fchring d\u0131\u015f\u0131nda hi\u00e7 kimse bu sunu\u015fun “bize hi\u00e7 bir a\u00e7\u0131kl\u0131k getirmedi\u011fi”ni ileri s\u00fcremeyecektir. bay D\u00fchring, kendine \u00f6zg\u00fc o a\u00e7\u0131kl\u0131ktan tam yoksunluk sayesinde, irdelenmesi ba\u015flang\u0131\u00e7ta Marks’\u0131 u\u011fra\u015ft\u0131ran (sayfa: 290) tek \u015fey olan meta de\u011ferini, karanl\u0131\u011f\u0131 daha da koyula\u015ft\u0131rmaktan ba\u015fka hi\u00e7 bir \u015feye yaramayan “do\u011fal maliyet giderleri”, hatta bildi\u011fimize g\u00f6re \u015fimdiye kadar ekonami politikte hi\u00e7 bir yerde ge\u00e7erli\u011fi olmayan “mutlak de\u011fer” yerine al\u0131r. Ama bay D\u00fchring “do\u011fal maliyet giderleri”nden ne anlarsa anlas\u0131n, ve o be\u015f t\u00fcr de\u011ferinden mutlak de\u011feri temsil etme onuruna sahip bulunan\u0131 hangisi olursa olsun, Marks’ta bunlardan hi\u00e7 birinin de\u011fil, ama sadece meta de\u011ferinin s\u00f6zkonusu edildi\u011fi; ve Kapital’in de\u011fere ayr\u0131lm\u0131\u015f bulunan k\u0131sm\u0131nda, Marks’\u0131n bu meta de\u011feri teorisine \u00f6b\u00fcr toplum bi\u00e7imlerine ve hangi dereceye kadar uygulanabilir olarak bak\u0131p bakmad\u0131\u011f\u0131n\u0131 bilme sorunu \u00fczerine en k\u00fc\u00e7\u00fck bir bilgi bulunmad\u0131\u011f\u0131 kesindir.
Bay D\u00fchring devam eder:
“\u00d6yleyse, belli bir insan\u0131n eme\u011fi, bay Marks’\u0131n bulan\u0131k bir bi\u00e7imde d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc gibi, onda, deyim yerindeyse, daha \u00e7ok yo\u011fun ortalama emek-zaman\u0131 bulundu\u011fu i\u00e7in, bir ba\u015fka insan\u0131n eme\u011finden daha \u00e7ok de\u011fer ta\u015f\u0131maz; ger\u00e7ekte, her emek-zaman\u0131, istisnas\u0131z ve ilke olarak, yani ilkin bir ortalama al\u0131nmas\u0131 gerekmeksizin, tamamen e\u015fde\u011ferdedir.”
Yazg\u0131n\u0131n onu bir fabrikat\u00f6r yapmam\u0131\u015f olmas\u0131 ve b\u00f6ylece onu metalar\u0131n de\u011ferini, kendisini kesenkes g\u00f6t\u00fcrecek bu yeni kurala g\u00f6re saptama g\u00fc\u00e7l\u00fc\u011f\u00fcnden esirgemi\u015f olmas\u0131 bay D\u00fchring i\u00e7in bir talihtir. Ama nedir? \u015eimdi bir fabrikat\u00f6rler toplumunda m\u0131 bulunuyoruz? Hi\u00e7 de de\u011fil. bay D\u00fchring, “do\u011fal maliyet giderleri” ve mutlak de\u011fer ile, bize, s\u00f6m\u00fcr\u00fcc\u00fclerin bug\u00fcnk\u00fc k\u00f6t\u00fc d\u00fcnyas\u0131 d\u0131\u015f\u0131na, gelecekteki kendi \u00f6z iktisadi kom\u00fcn\u00fcne, g\u00f6ksel ve ar\u0131 e\u015fitlik ve adalet \u00e7a\u011f\u0131na bir s\u0131\u00e7rama yapt\u0131rm\u0131\u015f, ger\u00e7ek bir cambazl\u0131k taklas\u0131 att\u0131rm\u0131\u015f bulunuyor; \u00f6yleyse bizim de, hatta bu i\u015f mevsimsiz de olsa, bu yeni d\u00fcnyayi burada biraz incelememiz gerek.
Ger\u00e7i bay D\u00fchring’in teorisine g\u00f6re, hatta iktisadi kom\u00fcnde bile, iktisadi nesnelerin de\u011ferini sadece kullan\u0131lan emek-zaman\u0131 \u00f6l\u00e7ebilir, ama orada herkesin emek-zaman\u0131n\u0131 a priori tamamen e\u015fit olarak de\u011ferlendirmek (sayfa: 291) gerekecektir; b\u00fct\u00fcn emek-zamanlar\u0131, istisnas\u0131z ve ilke olarak, ve ilkin bir ortalama al\u0131nmas\u0131na gerek kalmaks\u0131z\u0131n, tamamen e\u015fde\u011ferdedir. \u015eimdi bu radikal e\u015fit\u00e7i sosyalizmden, Marks’\u0131n, belli bir adam\u0131n emek-zaman\u0131n\u0131n, i\u00e7inde daha \u00e7ok ortalama emek-zaman\u0131 yo\u011funla\u015ft\u0131\u011f\u0131 i\u00e7in, ba\u015fka birinin emek-zaman\u0131ndan daha \u00e7ok de\u011fer ta\u015f\u0131d\u0131\u011f\u0131 yolundaki, onun niteliksiz i\u015f\u00e7inin emek-zaman\u0131 ile mimar\u0131n emek-zaman\u0131n\u0131 iktisadi a\u00e7\u0131dan tamamen e\u015fde\u011ferli tan\u0131mas\u0131n\u0131n, kendisine ister istemez do\u011faya ayk\u0131r\u0131 g\u00f6r\u00fcnd\u00fc\u011f\u00fc k\u00fclt\u00fcrl\u00fc s\u0131n\u0131flar\u0131n d\u00fc\u015f\u00fcnme bi\u00e7imi taraf\u0131ndan hapsedildi\u011fi bulan\u0131k fikrine yakla\u015f\u0131ls\u0131n!
Ne yaz\u0131k ki, Marks, Kapital’in yukar\u0131da s\u00f6z\u00fc edilen par\u00e7as\u0131na \u015fu k\u00fc\u00e7\u00fck notu ekler-
“Okur burada, i\u015f\u00e7inin belirli bir i\u015fg\u00fcn\u00fc i\u00e7in ald\u0131\u011f\u0131 \u00fccretin ya da de\u011ferin de\u011fil, bu i\u015fg\u00fcn\u00fcn\u00fcn ger\u00e7ekle\u015fti\u011fi meta\u0131n de\u011ferinin s\u00f6zkonusu edildi\u011fine dikkat etmelidir.”[20*]
Burada, D\u00fchringci\u011fi i\u00e7ine do\u011fmu\u015f gibi g\u00f6r\u00fcnen Marks, yukardaki tezlerinin hatta bug\u00fcnk\u00fc toplumda bile\u015fik emek kar\u015f\u0131l\u0131\u011f\u0131 \u00f6denecek \u00fccret i\u00e7in bile kullan\u0131lmas\u0131n\u0131 kendili\u011finden engeller. Ve e\u011fer bay D\u00fchring, bu i\u015fi, Marks’a kar\u015f\u0131n yapmakla yetinmeyerek, bu tezleri, Marks’\u0131n sosyalist \u00f6rg\u00fctlenmeli toplumda ya\u015fama ara\u00e7lar\u0131n\u0131n b\u00f6l\u00fc\u015f\u00fcm\u00fcn\u00fc kendilerine g\u00f6re d\u00fczenlemek istedi\u011fi ilkeler olarak g\u00f6sterirse, i\u015fte bu, \u00e7arp\u0131tmac\u0131l\u0131kta dengini ancak \u015fantaj edebiyatinda bulan bir k\u00fcstahl\u0131k olur.
Bununla birlikte, e\u015fde\u011ferlilik \u00f6\u011fretisini biraz daha yak\u0131ndan inceleyelim. B\u00fct\u00fcn emek-zamanlar\u0131, niteliksiz i\u015f\u00e7inin emek-zaman\u0131 ile mimar\u0131n emek-zaman\u0131 tamamen e\u015fittir. \u00d6yleyse, emek-zaman\u0131n\u0131n, ve bunun sonucu, eme\u011fin kendisinin bir de\u011feri var. Ama emek, b\u00fct\u00fcn de\u011ferlerin \u00fcreticisidir. Varolan do\u011fal \u00fcr\u00fcnlere iktisadi anlamda bir de\u011feri ancak emek verir. De\u011ferin kendisi, bir \u015fey i\u00e7inde nesnele\u015fmi\u015f toplumsal bak\u0131mdan gerekli insan eme\u011finin ifadesinden ba\u015fka bir \u015fey de\u011fildir. \u00d6yleyse eme\u011fin de\u011feri olamaz. Bir emek de\u011ferinden s\u00f6zetme ve bu de\u011feri belirlemek istemenin, (sayfa: 292) de\u011ferin de\u011ferinden s\u00f6zetme, ya da a\u011f\u0131rl\u0131\u011f\u0131, a\u011f\u0131r bir cisimle de\u011fil, ama a\u011f\u0131rl\u0131\u011f\u0131n kendisi ile belirlemek istemekten daha \u00e7ok bir anlam\u0131 yoktur. bay D\u00fchring, Owen, Saint-Simon ve Fourier gibi adamlar\u0131, onlar\u0131 toplumsal simyagerler olarak nitelendirerek, defterden siliverir. Emek-zaman\u0131n\u0131n, yani eme\u011fin de\u011feri \u00fczerinde gevi\u015f getirerek, kendisinin ger\u00e7ek simyagerlerin \u00e7ok alt\u0131nda oldu\u011funu tan\u0131tlar. bay D\u00fchring’in, Marks’a, sanki emek-zaman\u0131n\u0131n, yani eme\u011fin bir de\u011feri varm\u0131\u015f gibi, belli bir adam\u0131n emek-zaman\u0131n\u0131n bir ba\u015fkas\u0131n\u0131n emek-zaman\u0131ndan daha de\u011ferli oldu\u011funu ne kadar b\u00fcy\u00fck bir g\u00f6z\u00fcpeklikle ileri s\u00fcrd\u00fcrtt\u00fc\u011f\u00fc \u015fimdi \u00f6l\u00e7\u00fcls\u00fcn. Eme\u011fin de\u011feri olamayaca\u011f\u0131n\u0131 ilk olarak a\u00e7\u0131klam\u0131\u015f, ve bunu ilk olarak tan\u0131tlam\u0131\u015f bulunan Marks’a bunu s\u00f6yletmek!
\u0130nsan emek-g\u00fcc\u00fcn\u00fc meta durumundan kurtarmak isteyen sosyalizm bak\u0131m\u0131ndan, eme\u011fin de\u011feri olmadi\u011f\u0131n\u0131 ve olamayaca\u011f\u0131n\u0131 anlamak b\u00fcy\u00fck bir \u00f6nem ta\u015f\u0131r. bay D\u00fchring’in ya\u015fama ara\u00e7lar\u0131n\u0131n gelecekteki b\u00f6l\u00fc\u015f\u00fcm\u00fcn\u00fc bir \u00e7e\u015fit y\u00fcksek \u00fccret olarak d\u00fczenleme yolunda ilkel i\u015f\u00e7i sosyalizminden kal\u0131t ald\u0131\u011f\u0131 b\u00fct\u00fcn giri\u015fimleri, i\u015fte bu anlay\u0131\u015f y\u0131kar. B\u00f6l\u00fc\u015f\u00fcm\u00fcn, salt iktisadi kayg\u0131larla belirlenece\u011fi kadar\u0131yla, \u00fcretim \u00e7\u0131kar\u0131 taraf\u0131ndan d\u00fczenlenece\u011fi, ve \u00fcretimin en \u00e7ok toplumun b\u00fct\u00fcn \u00fcyelerine, yeteneklerini en y\u00fcksek evrensellik ile geli\u015ftirme, koruma ve uygulama olanaklar\u0131 sa\u011flayan bir b\u00f6l\u00fc\u015f\u00fcm bi\u00e7imi arac\u0131yla \u00f6zendirilece\u011fi fikri gene bu anlay\u0131\u015ftan kaynaklan\u0131r. bay D\u00fchring’in kal\u0131t olarak alm\u0131\u015f bulundu\u011fu d\u00fc\u015f\u00fcnce bi\u00e7imi i\u00e7in, bir g\u00fcn art\u0131k ne meslekten niteliksiz i\u015f\u00e7i, ne de meslekten mimar olaca\u011f\u0131na, ve bir yar\u0131m saat boyunca mimar olarak y\u00f6nerge verecek adam\u0131n, mimarlik faaliyetine yeniden ba\u015fvuruluncaya kadar, bir s\u00fcre de elarabas\u0131 s\u00fcrece\u011fine inanmak, zorunlu olarak bir yarad\u0131l\u0131\u015f ayk\u0131r\u0131l\u0131\u011f\u0131d\u0131r. Meslekten niteliksiz i\u015f\u00e7ileri \u00f6lmezle\u015ftiren sosyalizm ne g\u00fczel bir sosyalizmdir!
E\u011fer emek-zaman\u0131n\u0131n e\u015fde\u011ferlili\u011fi, her i\u015f\u00e7i, e\u015fit emek-zamanlar\u0131 i\u00e7inde, \u00f6nce bir ortalama al\u0131nmas\u0131na gerek olmaks\u0131z\u0131n, e\u015fit de\u011ferler \u00fcretir anlam\u0131na gelecekse, bu, a\u00e7\u0131k\u00e7a yanl\u0131\u015ft\u0131r. \u0130ki i\u015f\u00e7i de, ayn\u0131 i\u015fkolundan da olsalar, bir saatlik (sayfa: 293) emek-zaman\u0131n\u0131n de\u011fer \u00fcr\u00fcn\u00fc, emek yogunlu\u011fu ve ustal\u0131k derecesine g\u00f6re, her zaman farkl\u0131 olacakt\u0131r; sadece D\u00fchring gibi kimseler i\u00e7in bir terslik olan bu tersli\u011fe, hi\u00e7 de\u011filse bizim g\u00f6kselcismimizin \u00fczerinde, \u00e7are bulabilecek bir iktisadi kom\u00fcn yoktur. Peki herkesin ve her bireyin b\u00fct\u00fcn o emek e\u015fde\u011ferlili\u011finden geriye ne kal\u0131r? bay D\u00fchring’in, de\u011ferin, emek taraf\u0131ndan belirlenmesi ile \u00fccret taraf\u0131ndan belirlenmesi aras\u0131nda ayr\u0131m yapmaktaki yeteneksizli\u011fi d\u0131\u015f\u0131nda hi\u00e7bir ekonomik temeli olmayan \u00f6v\u00fcngen s\u00f6z ebeli\u011finden ba\u015fka hi\u00e7 bir \u015fey, \u2014 yeni iktisadi kom\u00fcn\u00fcn temel yasas\u0131 olan \u015fu e\u015fit emek-zaman\u0131na e\u015fit \u00fccret karaku\u015fi h\u00fckm\u00fcnden ba\u015fka hi\u00e7 bir \u015fey! Fransa’n\u0131n eski kom\u00fcnist i\u015f\u00e7ileri ile Weitling, kendi \u00fccret e\u015fitliklerini do\u011frulamak i\u00e7in gene de \u00e7ok daha iyi kan\u0131tlar veriyorlard\u0131.
Peki b\u00fct\u00fcn o bile\u015fik eme\u011fe daha y\u00fcksek \u00fccret \u00f6denmesi \u00f6nemli sorunu nas\u0131l \u00e7\u00f6z\u00fcmlenir? \u00d6zel \u00fcreticiler toplumunda, nitelikli i\u015f\u00e7inin yeti\u015fme giderlerini \u00f6zel ki\u015filer ya da aileleri y\u00fcklenirler; \u00f6yleyse nitelikli emek-g\u00fcc\u00fcn\u00fcn daha y\u00fcksek fiyat\u0131 \u00f6nce \u00f6zel ki\u015filere \u00f6denir, usta k\u00f6le daha pahal\u0131ya sat\u0131l\u0131r, usta i\u015f\u00e7iye daha y\u00fcksek \u00fccret \u00f6denir. Sosyalist \u00f6rg\u00fctlenmeli toplumda, bu giderleri toplum y\u00fcklenir. \u00d6yleyse meyveler, bir kez \u00fcretildikten sonra, bile\u015fik eme\u011fin daha b\u00fcy\u00fck de\u011ferleri, toplumundur. \u0130\u015f\u00e7inin kendisinin ek bir hakk\u0131 yoktur. Ve, bu arada, bu k\u0131ssadan al\u0131nacak hisse bir de \u015fudur ki, i\u015f\u00e7inin “eme\u011finin tam \u00fcr\u00fcn\u00fc”ne[21*] (sayfa: 294)<\/p>\n","protected":false},"excerpt":{"rendered":"

YALIN EMEK VE B\u0130LE\u015e\u0130K EMEK Bay D\u00fchring, Marks’\u0131n iktisadi yap\u0131t\u0131nda bir ortaokul \u00f6\u011frencisine lay\u0131k, ve ayn\u0131 zamanda genel bir tehlike olan bir sosyalist sapmaya da gebe, tamamen kaba bir martaval bulur. Marksist de\u011fer teorisi, “eme\u011fin b\u00fct\u00fcn de\u011ferlerin nedeni ve emek-zaman\u0131n\u0131n da bunlar\u0131n \u00f6l\u00e7\u00fcs\u00fc oldu\u011fu yolunda baya\u011f\u0131 bir \u00f6\u011fretiden … ba\u015fka bir .\u015fey de\u011fil[dir]. Ne var […]<\/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-5826","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-anti-duhring-friedrich-engels"},"yoast_head":"\nAnti-D\u00fchring - Ekonomi Politik | Yal\u0131n Emek ve Bile\u015fik Emek - Friedrich Engels - narteks.net<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/narteks.net\/index.php\/2011\/03\/10\/anti-duhring-ekonomi-politik-yalin-emek-ve-bilesik-emek-friedrich-engels\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Anti-D\u00fchring - Ekonomi Politik | Yal\u0131n Emek ve Bile\u015fik Emek - Friedrich Engels\" \/>\n<meta property=\"og:description\" content=\"YALIN EMEK VE B\u0130LE\u015e\u0130K EMEK Bay D\u00fchring, Marks’\u0131n iktisadi yap\u0131t\u0131nda bir ortaokul \u00f6\u011frencisine lay\u0131k, ve ayn\u0131 zamanda genel bir tehlike olan bir sosyalist sapmaya da gebe, tamamen kaba bir martaval bulur. 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Ekonomi Politik | Yal\u0131n Emek ve Bile\u015fik Emek - Friedrich Engels - narteks.net","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/narteks.net\/index.php\/2011\/03\/10\/anti-duhring-ekonomi-politik-yalin-emek-ve-bilesik-emek-friedrich-engels\/","og_locale":"tr_TR","og_type":"article","og_title":"Anti-D\u00fchring - Ekonomi Politik | Yal\u0131n Emek ve Bile\u015fik Emek - Friedrich Engels","og_description":"YALIN EMEK VE B\u0130LE\u015e\u0130K EMEK Bay D\u00fchring, Marks’\u0131n iktisadi yap\u0131t\u0131nda bir ortaokul \u00f6\u011frencisine lay\u0131k, ve ayn\u0131 zamanda genel bir tehlike olan bir sosyalist sapmaya da gebe, tamamen kaba bir martaval bulur. Marksist de\u011fer teorisi, “eme\u011fin b\u00fct\u00fcn de\u011ferlerin nedeni ve emek-zaman\u0131n\u0131n da bunlar\u0131n \u00f6l\u00e7\u00fcs\u00fc oldu\u011fu yolunda baya\u011f\u0131 bir \u00f6\u011fretiden … ba\u015fka bir .\u015fey de\u011fil[dir]. Ne var […]","og_url":"https:\/\/narteks.net\/index.php\/2011\/03\/10\/anti-duhring-ekonomi-politik-yalin-emek-ve-bilesik-emek-friedrich-engels\/","og_site_name":"narteks.net","article_published_time":"2011-03-10T10:58:44+00:00","og_image":[{"width":300,"height":90,"url":"https:\/\/narteks.net\/wp-content\/uploads\/narteks.png","type":"image\/png"}],"author":"Tar\u0131k","twitter_card":"summary_large_image","twitter_creator":"@narteks","twitter_site":"@narteks","twitter_misc":{"Yazan:":"Tar\u0131k","Tahmini okuma s\u00fcresi":"12 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/narteks.net\/index.php\/2011\/03\/10\/anti-duhring-ekonomi-politik-yalin-emek-ve-bilesik-emek-friedrich-engels\/#article","isPartOf":{"@id":"https:\/\/narteks.net\/index.php\/2011\/03\/10\/anti-duhring-ekonomi-politik-yalin-emek-ve-bilesik-emek-friedrich-engels\/"},"author":{"name":"Tar\u0131k","@id":"https:\/\/narteks.net\/#\/schema\/person\/61f37d9834294b72d31d274e7ed79bca"},"headline":"Anti-D\u00fchring – Ekonomi Politik | Yal\u0131n Emek ve Bile\u015fik Emek – Friedrich Engels","datePublished":"2011-03-10T10:58:44+00:00","mainEntityOfPage":{"@id":"https:\/\/narteks.net\/index.php\/2011\/03\/10\/anti-duhring-ekonomi-politik-yalin-emek-ve-bilesik-emek-friedrich-engels\/"},"wordCount":2455,"commentCount":0,"publisher":{"@id":"https:\/\/narteks.net\/#organization"},"articleSection":["Anti-D\u00fchring - 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