{"id":6921,"date":"2018-07-15T15:28:53","date_gmt":"2018-07-15T12:28:53","guid":{"rendered":"http:\/\/localhost\/wordpress\/2018\/07\/15\/markscilik-ve-varolusculuk-diyalektik-aklin-elestirisi-jean-paul-sartre\/"},"modified":"2018-07-15T15:28:53","modified_gmt":"2018-07-15T12:28:53","slug":"markscilik-ve-varolusculuk-diyalektik-aklin-elestirisi-jean-paul-sartre","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2018\/07\/15\/markscilik-ve-varolusculuk-diyalektik-aklin-elestirisi-jean-paul-sartre\/","title":{"rendered":"Marks\u00e7\u0131l\u0131k ve Varolu\u015f\u00e7uluk – Diyalektik Akl\u0131n Ele\u015ftirisi | Jean-Paul Sartre"},"content":{"rendered":"

Felsefe, kimi ki\u015filere e\u015f yap\u0131l\u0131 bir ortam olarak g\u00f6r\u00fcn\u00fcr. D\u00fc\u015f\u00fcnceler, bu ortamda do\u011farlar ve \u00f6l\u00fcrler, dizgeler bu ortamda kurulurlar ve zamanlar\u0131 gelince \u00e7\u00f6kerler. Kimileri, felsefeyi, istemimize g\u00f6re \u00f6zg\u00fcrce benimseyebilece\u011fimiz \u00f6zg\u00fcl bir tutum gibi al\u0131r. Yine kimileri, onu, k\u00fclt\u00fcr\u00fcn belirlenmi\u015f bir par\u00e7as\u0131 olarak g\u00f6r\u00fcr. Bize g\u00f6reyse bir tek Felsefe yoktur. Felsefeyi hangi bi\u00e7imde d\u00fc\u015f\u00fcn\u00fcrsek d\u00fc\u015f\u00fcnelim, felsefe denilen bu \u015fey, bilimin bu g\u00f6lgesi, insanl\u0131\u011f\u0131n bu gizli eli, t\u00f6zle\u015ftirilmi\u015f bir soyutlamadan ba\u015fka bir \u015fey de\u011fildir. Ger\u00e7ekte, felsefeler vard\u0131r. Ya da daha do\u011frusu -ayn\u0131 anda birden \u00e7ok ya\u015fayan felsefe olamayaca\u011f\u0131 i\u00e7in- toplumun genel devinimine bir anlat\u0131m vermek amac\u0131yla kimi belli ko\u015fullarda bir felsefe olu\u015fturulur. Bir felsefe canl\u0131 oldu\u011fu s\u00fcrece, \u00e7a\u011fda\u015flar\u0131 i\u00e7in k\u00fclt\u00fcrel bir ortam olur. Bu birlik bozucu nesne, ayn\u0131 anda hem birbirinden tam\u0131 tam\u0131na ayr\u0131 g\u00f6r\u00fcn\u00fcmler ortaya koyar hem de bu g\u00f6r\u00fcn\u00fcmlerin birli\u011fini s\u00fcrekli olarak sa\u011flamaya gider.<\/p>\n

Bir felsefe her \u015feyden \u00f6nce, \u00aby\u00fckselen s\u0131n\u0131f\u0131n\u00bb kendi bilincine(‘) vard\u0131\u011f\u0131 belli bir yoldur. Bu bilin\u00e7, a\u00e7\u0131k ya da bulan\u0131k, dolayl\u0131 ya da dolays\u0131z olabilir. Noblesse de robe(2 ve merkantilist sermayecilik zaman\u0131nda, hukuk\u00e7ular, t\u00fcccarlar ve bankerler burjuvazisi, Descartes\u2019\u00e7\u0131l\u0131k arac\u0131l\u0131\u011f\u0131yla, bir \u00f6l\u00e7\u00fcde kendi bilincine varm\u0131\u015f, bir bu\u00e7uk y\u00fczy\u0131l kadar sonraysa, ilkel sanayi a\u015famas\u0131nda, \u00fcretimciler, m\u00fchendisler ve bilim adamlar\u0131 burjuvazisi, Kant\u2019\u00e7\u0131l\u0131\u011f\u0131n sundu\u011fu evrensel insan imgesi i\u00e7in de, kendini az \u00e7ok ortaya \u00e7\u0131karm\u0131\u015ft\u0131r.<\/p>\n

Gelgelelim, felsefe denilen bu ayna, tam anlam\u0131yla felsefel olabilmek i\u00e7in, ortaya \u00e7a\u011fda\u015f Bilgi’nin bir b\u00fct\u00fcnleni\u015fi olarak konulmak zorundad\u0131r. Filozof, kimi y\u00f6netici \u015femalar\u0131 izleyerek, y\u00fckselen s\u0131n\u0131f\u0131n tutumlar\u0131n\u0131 ve tekniklerini, bu s\u0131n\u0131flar\u0131n d\u00f6nemleri ve d\u00fcnyalar\u0131 \u00f6n\u00fcnde dile getirir. Daha sonralar\u0131, bu Bilgi ayr\u0131nt\u0131lar\u0131na birer birer meydan okunup da bilimlerin ilerlemesiyle bu ayr\u0131nt\u0131lar ortadan kald\u0131r\u0131l\u0131nca, birlik kavram\u0131 ayr\u0131mla\u015fmam\u0131\u015f bir i\u00e7erik olarak kalacakt\u0131r. Bilgi alan\u0131ndaki s\u00f6zkonusu ba\u015far\u0131lar, ilkelerle birbirlerine ba\u011fland\u0131ktan sonra, s\u0131ralar\u0131 gelince, da\u011f\u0131lm\u0131\u015f ve hemen hemen \u00e7\u00f6z\u00fcmlenmez \u015feyler olarak, bu ilkeleri birbirine ba\u011flayacaklard\u0131r. Felsefe! konu, en yal\u0131n\u00e7 anlam\u0131na indirgendi\u011finde, \u00abnesnel us\u00bb da sonsuz bir \u00e7abay\u0131 g\u00f6steren d\u00fczenleyici bir fikir olarak kalacakt\u0131r. B\u00f6ylelikle, Fransa’ da Kant\u2019\u00e7\u0131 \u00abfikirden\u00bb ya da Almanya\u2019da Fichte’nin \u00abWeltanschauung\u00bbundan s\u00f6zedilmi\u015f olabilecektir. Bunun nedeni, felsefenin, g\u00fcc\u00fcn\u00fcn doru\u011funa vard\u0131\u011f\u0131nda, kendini hi\u00e7 bir zaman dural bir \u015fey olarak Bilgi\u2019nin edilgin ve t\u00fcmlenmi\u015f bir birli\u011fi olarak ortaya koymay\u0131\u015f\u0131d\u0131r. Toplumsal devinimden do\u011fmu\u015f olan felsefenin kendisi de bir devinimdir ve bu devinim gelecek \u00fczerinde etkir. Bu somut b\u00fct\u00fcnleyi\u015f ayn\u0131 zamanda, birle\u015ftirme edimini son s\u0131n\u0131rlar\u0131na dek izleme yolunda edinilen soyut bir tasar\u0131d\u0131r. Bu anlamda felsefe, bir ara\u015ft\u0131rma ve a\u00e7\u0131klama y\u00f6ntemi olarak ortaya \u00e7\u0131kar. Kendine ve gelecekteki geli\u015fimine duydu\u011fu g\u00fcven, kendisini ta\u015f\u0131yan s\u0131n\u0131f\u0131n kesinliklerini yeniden \u00fcretmekten ba\u015fka bir \u015fey yapmaz. Her felsefe, hatta ilk bak\u0131\u015fta en kuramsal (contemplative) g\u00f6r\u00fcneni bile, k\u0131lg\u0131sald\u0131r, felsefe-nin y\u00f6ntemi, toplumsal ve siyasal bir silaht\u0131r. B\u00fcy\u00fck Descartes’\u00e7\u0131lar\u0131n \u00e7\u00f6z\u00fcmleyici ve ele\u015ftirel us\u00e7uluklar\u0131 kendilerinden sonra da varolmu\u015ftur, sava\u015f\u0131mdan do\u011fmu\u015f bu us\u00e7uluk yine bu sava\u015f\u0131m\u0131 ayd\u0131nlatmak i\u00e7in kendine d\u00f6nm\u00fc\u015ft\u00fcr. Burjuvazi, Eski<\/p>\n

Rejim’in kurumlar\u0131n\u0131 da\u011f\u0131tmaya giri\u015fti\u011finde, \u00e7\u00f6z\u00fcmleyici us\u00e7uluk da bu kurumlan do\u011frulamaya \u00e7abalayan g\u00fcn\u00fcge\u00e7mi\u015f anlamlara sald\u0131r\u0131yordu^). Daha sonralar\u0131 bu us\u00e7uluk, \u00f6zg\u00fcrl\u00fck\u00e7\u00fcl\u00fc\u011f\u00fc haz\u0131rlad\u0131 ve proletaryay\u0131 atomla\u015ft\u0131rmaya \u00e7al\u0131\u015fanlara bir \u00f6\u011freti oldu.<\/p>\n

B\u00f6ylelikle felsefe, kendisini olu\u015fturmu\u015f olan, kendisini ta\u015f\u0131yan ve kendisinin de ayd\u0131nlatmakta oldu\u011fu praxis canl\u0131 kald\u0131\u011f\u0131 s\u00fcrece, etkili kalmaktad\u0131r)4). Ancak felsefe, kitlelerin i\u00e7ine girdik\u00e7e, kitlelerde ve kitlelerle birlikte ortak bir kurtulu\u015f arac\u0131 durumuna geldik\u00e7e, d\u00f6n\u00fc\u015f\u00fcme u\u011framakta, tikelli\u011fini yitirmekte, k\u00f6kel ve g\u00fcncel i\u00e7eri\u011finden kopmaktad\u0131r. Des- cartes’\u00e7\u0131l\u0131\u011f\u0131n, XVIII. y\u00fczy\u0131lda, ayr\u0131lmaz ve t\u00fcmleyici iki g\u00f6r\u00fcn\u00fcm alt\u0131nda ortaya \u00e7\u0131kmas\u0131 bu bi\u00e7imde olmu\u015ftur. Bir yandan, us \u0130desi olarak, \u00e7\u00f6z\u00fcmsel y\u00f6ntem olarak, Holbach’\u0131, Helvetius’u, Diderot’yu, giderek Rousseau’yu esinlemekte, mekanist maddecili\u011fin oldu\u011fu kadar dine kar\u015f\u0131 yergilerin de k\u00f6keninde buldu\u011fumuz o olmakta, \u00f6te yandan, herkesin mal\u0131 olmakta, Tiers Etats\u2019n\u0131n (soylular ve papazlar d\u0131\u015f\u0131nda kalan s\u0131n\u0131f) tutumlar\u0131n\u0131 ko\u015fullamaktad\u0131r. Evrensel ve \u00e7\u00f6z\u00fcmsel us, her durumda, ortadan kaybolmakta ve \u00abkendili\u011findenlik\u00bb bi\u00e7iminde yeniden ortaya \u00e7\u0131kmaktad\u0131r. Bu, bask\u0131 g\u00f6renlerin bask\u0131ya . verece\u011fi dolays\u0131z yan\u0131t\u0131n ele\u015ftirel bir yan\u0131t olaca\u011f\u0131 anlam\u0131na gelir. Bu soyut ba\u015fkald\u0131r\u0131, frans\u0131z devri- minin ve silahl\u0131 ayaklanman\u0131n birka\u00e7 y\u0131l \u00f6ncesine dayanmaktad\u0131r. Ancak, silahlar\u0131n y\u00f6neltti\u011fi \u015fiddet, Us’ta daha \u00f6nce \u00e7\u00f6z\u00fcnm\u00fc\u015f bulunan ayr\u0131cal\u0131klar\u0131 ortadan kald\u0131rmaya gidecektir. Olaylar o denli \u00f6telere gitmektedirler ki felsefel us burjuvazinin s\u0131n\u0131rlar\u0131n\u0131 a\u015fmakta, halk \u00e7evrelerine s\u0131zmaktad\u0131r. ‘Bu an, trans\u0131z kentsoylu s\u0131n\u0131f\u0131n\u0131n kendini evrensel bir s\u0131n\u0131f olarak \u00f6ne s\u00fcrd\u00fc\u011f\u00fc bir and\u0131r. Bu d\u00f6nemdeki burjuva felsefesinin topluma s\u0131z\u0131\u015f\u0131, burjuva s\u0131n\u0131f\u0131na, Tiere Etats\u2019y\u0131 y\u0131kmaya \u00e7al\u0131\u015fan sava\u015f\u0131mlar\u0131 gizlemek ve b\u00fct\u00fcn devrimci s\u0131n\u0131flara kar\u015f\u0131 ortak bir dil ve ortak bir davran\u0131\u015f b\u00fct\u00fcn\u00fc bulma olana\u011f\u0131n\u0131 sa\u011flamaktad\u0131r.<\/p>\n

E\u011fer felsefenin ayn\u0131 anda, bir bilgi b\u00fct\u00fcnleni\u015fi, bir y\u00f6ntem, d\u00fczenleyici bir fikir, bir sald\u0131r\u0131 silah\u0131 ve bir dil toplulu\u011fu olmas\u0131 gerekiyorsa, felsefe denilen bu \u00abd\u00fcnya g\u00f6r\u00fc\u015f\u00fc\u00bb ayn\u0131 zamanda \u00e7\u00fcr\u00fcm\u00fc\u015f toplumlar\u0131 mayaland\u0131ran bir ara\u00e7sa, bir insan\u0131n ya da bir insan toplulu\u011funun s\u00f6zkonusu bu \u00f6zg\u00fcl kavray\u0131\u015f\u0131, b\u00fct\u00fcn bir s\u0131n\u0131f\u0131n k\u00fclt\u00fcr\u00fc ve kimi zaman da do\u011fas\u0131 olabiliyorsa o zaman \u015fu nokta besbelli ki felsefel yarat\u0131\u015f d\u00f6nemleri \u00e7ok enderdir. Ben, XVII. ve XX. y\u00fczy\u0131llar aras\u0131nda b\u00f6yle \u00fc\u00e7 d\u00f6nem g\u00f6r\u00fcyorum. Bu d\u00f6nemleri, o d\u00f6nemlere egemen olmu\u015f ki\u015filerin adlar\u0131yla anaca\u011f\u0131m, \u00fc\u00e7 an olmu\u015ftur bu y\u00fczy\u0131llar aras\u0131nda: Descartes’\u0131n ve Locke’un, Kant’\u0131n ve Hegel\u2019 in ve son olarak da Marx’in an\u0131. Bu \u00fc\u00e7 felsefenin her biri de, kendi zaman\u0131nda, \u00f6zg\u00fcl d\u00fc\u015f\u00fcncelerin geli\u015fti\u011fi verimli bir toprak, bir k\u00fclt\u00fcr ufku olmu\u015ftur. \u0130nsan\u0131n, bu felsefelerin dile getirdi\u011fi tarihsel- an\u0131 a\u015fmad\u0131k\u00e7a, bu felsefelerin \u00f6tesine gitmesi s\u00f6zkonusu de\u011fildir. \u015eunu s\u0131k s\u0131k g\u00f6zlemlemi\u015fimdir: \u00abMarx\u2019\u00e7\u0131l\u0131\u011fa-kar\u015f\u0131t\u00bb bir tart\u0131\u015fma, marx’\u00e7\u0131l\u0131k-\u00f6ncesi bir fikrin a\u00e7\u0131k bir canlan\u0131\u015f\u0131ndan ba\u015fka bir \u015fey de\u011fildir. Marx\u2019\u00e7\u0131l\u0131\u011f\u0131n s\u00f6zde bir a\u015f\u0131l\u0131\u015f\u0131, en k\u00f6t\u00fcs\u00fcnden, marx’\u00e7ihk \u00f6ncesine bir d\u00f6n\u00fc\u015f, en iyisinden, a\u015f\u0131ld\u0131\u011f\u0131 san\u0131lan bir felsefeden daha \u00f6nce bulunan bir d\u00fc\u015f\u00fcncenin yaln\u0131zca yeniden ortaya \u00e7\u0131k\u0131\u015f\u0131d\u0131r. \u00abRevizyonizme\u00bb gelince, bu ya herkesin bildi\u011fi s\u00f6ylenilmeye de\u011fmez bir ger\u00e7ektir ya da bir sa\u00e7mal\u0131k y\u0131\u011f\u0131n\u0131d\u0131r. Canl\u0131 bir felsefeyi, d\u00fcnyan\u0131n ak\u0131\u015f\u0131na yeniden uyarlaman\u0131n hi\u00e7 bir anlam\u0131 yoktur, bu felsefe, binlerce yeni \u00e7abayla, binlerce \u00f6zg\u00fcl ara\u015ft\u0131r\u0131yla ak\u0131\u015fa kendinden uyarlan\u0131r, \u00e7\u00fcnk\u00fc bu felsefe toplumun devinimiyle tek bir b\u00fct\u00fcn olu\u015fturur. \u00d6nc\u00fcllerinin en sad\u0131k s\u00f6zc\u00fcleri olduklar\u0131na inananlar, iyi niyetlerine kar\u015f\u0131n, yinelemek istedikleri d\u00fc\u015f\u00fcnceleri d\u00f6n\u00fc\u015ft\u00fcrmekten ba\u015fka bir \u015fey yapmamaktad\u0131rlar, y\u00f6ntemler de\u011fi\u015fikli\u011fe u\u011frat\u0131lmaktad\u0131r \u00e7\u00fcnk\u00fc bu y\u00f6ntemler yeni yeni konulara uygulanmaktad\u0131r. E\u011fer bir felsefe ‘ devinimi art\u0131k varolmuyorsa iki \u015feyden biri do\u011frudur: ya felsefe \u00f6lm\u00fc\u015ft\u00fcr ya da felsefe bir \u00abbunal\u0131m\u00bb ge\u00e7irmektedir. Birinci durumda, art\u0131k g\u00f6zden ge\u00e7irme de\u011fil, \u00e7\u00fcr\u00fcm\u00fc\u015f olan bir yap\u0131y\u0131 y\u0131kmak s\u00f6z- konusudur, ikinci durumdaysa, \u00abfelsefel bunal\u0131m\u00bb toplumsal bir bunal\u0131m\u0131n \u00f6zg\u00fc! bir anlat\u0131m\u0131d\u0131r, bu bunal\u0131m\u0131n devinimsizli\u011fi toplumu b\u00f6len \u00e7eli\u015fkilerle ko\u015fullanmaktad\u0131r. \u00abUzmanlarca\u00bb ger\u00e7ekle\u015ftirilmi\u015f s\u00f6zde kalan bu \u00abd\u00fczeltim edimi\u00bb bu nedenle ger\u00e7ek bir \u00f6nem ta\u015f\u0131mayacak, yaln\u0131zca idealist bir aldatmaca olacakt\u0131r. Tutsak d\u00fc\u015f\u00fcnceyi \u00f6zg\u00fcrl\u00fc\u011f\u00fcne kavu\u015fturacak ve ona t\u00fcm geli\u015fme olana\u011f\u0131n\u0131 sa\u011flayacak olan, Tarih’in s\u00f6z konusu bu devinimi, insan etkinli\u011finin b\u00fct\u00fcn alanlardaki ve b\u00fct\u00fcn d\u00fczeylerdeki bu sava\u015f\u0131m\u0131d\u0131r.<\/p>\n

B\u00fcy\u00fck Ayd\u0131nlan\u0131\u015ftan sonra gelip dizgeleri d\u00fczene koymak ya da hen\u00fcz t\u00fcm\u00fcyle ortaya \u00e7\u0131kar\u0131lmam\u0131\u015f topraklan fethetmek i\u00e7in yeni y\u00f6ntemler kullanmay\u0131 \u00fcstlenen ayd\u0131nlara, kurama uygulamal\u0131 i\u015fleyi\u015fler verenlere ve kuramlar\u0131 bir y\u0131kma ve yapma arac\u0131 oiarak kullananlara, filozof diyemeyiz. Bu ki\u015filer, topra\u011f\u0131 i\u015flemekte, \u00fcr\u00fcnlerin say\u0131m d\u00f6k\u00fcm\u00fcn\u00fc yapmak-ta, bu toprakta kimi yap\u0131lar da kurmaktad\u0131rlar, giderek denilebilir ki bu toprakta baz\u0131 i\u00e7 de\u011fi\u015fikliklere de neden olmaktad\u0131rlar, ama yine de, bu ki\u015filer besinlerini \u00f6lm\u00fc\u015f b\u00fcy\u00fcklerin canl\u0131 d\u00fc\u015f\u00fcncelerinden sa\u011flamaktad\u0131rlar. Bu ki\u015filer, y\u00fcr\u00fcy\u00fc\u015f s\u00fcrecinde olan kalabal\u0131klarca ta\u015f\u0131nmaktad\u0131rlar, k\u00fclt\u00fcrel ortamlar\u0131 ve gelecekleri bu kalabal\u0131k\u00e7a belirlenmektedir, ara\u015ft\u0131rmalar\u0131n\u0131 hatta yarat\u0131lar\u0131n\u0131 belirleyen de yine bu kalabal\u0131kt\u0131r. Bu g\u00f6rece ki\u015filere, ben \u00abideolog\u00bb diyece\u011fim. Varolu\u015f\u00e7uluktan s\u00f6z etmem gerekti\u011fine g\u00f6re, \u015fu noktay\u0131 da belirtmem gerekir: varolu\u015f\u00e7uluk da bir ideolojidir. Varolu\u015f\u00e7uluk, Bilgi’nin k\u0131y\u0131s\u0131nda ya\u015fayan asalaks\u0131 bir dizgedir, bu Bilgi’ye ba\u015flang\u0131\u00e7ta kar\u015f\u0131 \u00e7\u0131km\u0131\u015ft\u0131r ama bug\u00fcn kar\u015f\u0131 \u00e7\u0131kt\u0131\u011f\u0131 bu bilgi ile b\u00fct\u00fcnle\u015fmek istemektedir. Onun bug\u00fcnk\u00fc tutkular\u0131n\u0131 ve i\u015flevini daha iyi anlamak i\u00e7in gerilere, Kierkegaard zaman\u0131na d\u00f6nmeliyiz.<\/p>\n

En geni\u015f felsefel b\u00fct\u00fcnleyi\u015f, Hegel\u2019ciliktir. Bilgi, onda, en se\u00e7kin sayg\u0131nl\u0131\u011f\u0131na y\u00fckseltilmektedir. He- gel\u2019cilik, varl\u0131\u011f\u0131 d\u0131\u015ftan g\u00f6zlemlemekle s\u0131n\u0131rlanmaz, vari\u0131\u011fa kat\u0131l\u0131r ve onda \u00e7\u00f6z\u00fcn\u00fcr. Us, nesnelle\u015fir, yabanc\u0131la\u015f\u0131r ve kendini durmadan yeniden bulur, kendi tarihi arac\u0131l\u0131\u011f\u0131yla ger\u00e7ekle\u015fir. \u0130nsan, d\u0131\u015fsalla\u015f\u0131r, kendini \u015feylerde yitirir, ancak her yabanc\u0131la\u015fma filozofun salt\u0131k bilgisiyle a\u015f\u0131l\u0131r. B\u00f6ylelikle, mutsuzlu\u011fumuza neden olan \u00e7atlaklar, \u00e7eli\u015fkiler a\u015f\u0131ls\u0131n diye ortaya konmu\u015f anlard\u0131r. Biz yaln\u0131zca bilen ki\u015filer de\u011filiz, d\u00fc\u015f\u00fcnsel bilincimizin utkusu i\u00e7inde, bilinen olarak da ortaya \u00e7\u0131k\u0131yoruz. Bilgi her y\u00f6nden i\u00e7imize i\u015flemekte, bizi, \u00e7\u00f6z\u00fcnd\u00fcrmezden \u00f6nce konumla- maktad\u0131r, b\u00f6ylelikle, y\u00fcce b\u00fct\u00fcnleyi\u015f i\u00e7ine canl\u0131 olarak b\u00fct\u00fcnlenmekteyiz. \u0130mdi, ac\u0131kl\u0131 bir deneyimin, \u00f6l\u00fcme g\u00f6t\u00fcren bir ac\u0131n\u0131n ar\u0131k ya\u015fanm\u0131\u015fl\u0131\u011f\u0131, tek ger\u00e7ek somut olan Salt\u0131k\u2019a giden bir ge\u00e7it olarak, arac\u0131l\u0131k etmesi gereken g\u00f6rece soyut bir belirlenim olarak, dizge i\u00e7inde so\u011furulup yitmektedir)5).<\/p>\n

Hegel\u2019le kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda, Kierkegaard pek \u00f6nemli g\u00f6z\u00fckmemektedir. Kierkegaard’\u0131n bir filozof olmad\u0131\u011f\u0131 kesinkes ortadad\u0131r, ger\u00e7ekte kendisi de bu \u00fcnvan\u0131 yads\u0131m\u0131\u015ft\u0131r. Asl\u0131nda Kierkegaard, bir dizge i\u00e7ine s\u0131k\u0131\u015f\u0131p kalmak istemeyen, Hegel\u2019in \u00abanl\u0131k\u00e7\u0131l\u0131\u011f\u0131na\u00bb kar\u015f\u0131, durmadan, ya\u015fanm\u0131\u015f olan\u0131n indirgenmezli\u011fini ve \u00f6zg\u00fcll\u00fc\u011f\u00fcn\u00fc ileri s\u00fcren bir hristiyand\u0131r. Jean Wahl\u2019m da belirtti\u011fi gibi, bir Hegel\u2019cinin bu romantik ve direngen bilinci \u00abmutsuz bilin\u00e7\u00bb ile bir tutaca\u011f\u0131na hi\u00e7 ku\u015fku yok, oysa Hegel\u2019cili\u011fe g\u00f6re bu bi-lin\u00e7, daha \u00f6nce a\u015f\u0131l\u0131p teme! \u00f6zyap\u0131lar\u0131 i\u00e7in de belirlenmi\u015f olan bir u\u011frakt\u0131r. Gelgelelim, Kierkegaard’ \u0131n kar\u015f\u0131 \u00e7\u0131kt\u0131\u011f\u0131 da tam\u0131 tam\u0131na bu nesnel bilgidir. Ona g\u00f6re, mutsuz bilincin a\u015f\u0131lmas\u0131 yaln\u0131zca s\u00f6zdedir. Varolan insan bir d\u00fc\u015f\u00fcnceler dizgesince \u00f6z\u00fcm- lenemez. Ac\u0131 \u00fczerine ne s\u00f6ylenirse s\u00f6ylensin ne d\u00fc\u015f\u00fcn\u00fcl\u00fcrse d\u00fc\u015f\u00fcn\u00fcls\u00fcn, .ac\u0131 -kendinde ve kendi i\u00e7in \u00e7ekildi\u011fi ve bilgi onu d\u00f6n\u00fc\u015ft\u00fcrmekte g\u00fc\u00e7s\u00fcz kald\u0131\u011f\u0131 s\u00fcrece, bilgiye s\u0131\u011fmaz. \u00abFilozof, fikirlerden olu\u015fmu\u015f bir saray kurmaktan buna kar\u015f\u0131l\u0131k bir kul\u00fcbede ya\u015famaktad\u0131r\u00bb. Ku\u015fkusuz Kierkegaard’\u0131n savunmak istedi\u011fi \u015fey, dindir. Hegel, hristiyanl\u0131\u011f\u0131n a\u015f\u0131lmas\u0131n\u0131 istemiyordu ama yine bu ayn\u0131 nedenle, hristiyanl\u0131\u011f\u0131, insan varolu\u015funun en y\u00fcksek an\u0131 yapt\u0131. Kierkegaard ise tersine, tanr\u0131sal\u0131n a\u015fk\u0131nl\u0131\u011f\u0131 \u00fczerinde direnmekte, insanla Tanr\u0131 aras\u0131na sonsuz bir uzakl\u0131k koymaktad\u0131r. Salt\u0131kg\u00fc\u00e7l\u00fc olan\u0131n varolu\u015fu, nesnel bir bilginin konusu olamaz, olsa olsa \u00f6znel bir inanc\u0131n amac\u0131 olur. Bu inan\u00e7sa, s\u0131ras\u0131 ve zaman\u0131 gelince, g\u00fcc\u00fc ve kendili\u011finden do\u011f- rulan\u0131\u015f\u0131 i\u00e7inde, bir bilgiye g\u00f6re a\u015f\u0131labilir ve s\u0131n\u0131flan-d\u0131r\u0131labilir bir ana hi\u00e7 bir zaman indirgenmeyecek- tir. B\u00f6ylelikle Kierkegaard, \u00f6z\u00fcn nesnel evrenselli\u011fine kar\u015f\u0131 yal\u0131n\u00e7 ve \u00f6zg\u00fcl \u00f6znelli\u011fi, her t\u00fcrl\u00fc ger\u00e7ekli\u011fin dingin arac\u0131l\u0131\u011f\u0131na kar\u015f\u0131 ya\u015fam\u0131n dar ve tutkulu uzla\u015fmazl\u0131\u011f\u0131n\u0131, bilimsel a\u00e7\u0131kl\u0131\u011fa kar\u015f\u0131 g\u00fcnah i\u015flemeye bile g\u00f6\u011f\u00fcs geren iman davas\u0131n\u0131 koymaktad\u0131r. Heryerde, korkun\u00e7 nitelikle \u00abdolay\u0131m\u00bbdan ka\u00e7mas\u0131na yard\u0131m edecek silahlar\u0131 aramakta, kendinde a\u015f\u0131lamayacak kar\u015f\u0131tl\u0131klar, kesinsizlikler, belirsizlikler ortaya \u00e7\u0131karmakta, tutars\u0131zl\u0131klar, ikircikli durumlar, s\u00fcreksizlikler, ikilemler bulmaktad\u0131r. Hegel, b\u00fct\u00fcn bu i\u00e7sel sava\u015f\u0131mlarda, ku\u015fkusuz, yaln\u0131zca olu\u015fum durumunda ya da geli\u015fim s\u00fcrecinde olan \u00e7eli\u015fkiler g\u00f6r\u00fcrd\u00fc. Ancak Kierkegaard’\u0131n onda k\u0131nad\u0131\u011f\u0131, ele\u015ftirdi\u011fi \u015fey de budur. Jena’l\u0131 filozof ise, b\u00fct\u00fcn bunlar\u0131n ayr\u0131m\u0131na bile varmadan, s\u00f6zkonusu d\u00fc\u015f\u00fcnceleri, budan\u0131p g\u00fcd\u00fckle\u015ftirilmi\u015f fikirler olarak g\u00f6rmeye giderdi. Ger\u00e7ekte, \u00f6znel ya\u015fam, ya\u015fand\u0131\u011f\u0131 s\u00fcrece bir bilginin konusu yap\u0131lamaz. Bu \u00f6znel ya\u015fam, ilke olarak, bilgiye s\u0131\u011fmaz, inanan ki\u015finin a\u015fk\u0131nl\u0131kla ili\u015fkisi ancak bir \u00f6teye gitme bi\u00e7iminde tasar\u0131mlanabilir. Darl\u0131\u011f\u0131 ve sonsuz derinli\u011fi i\u00e7inde her \u00e7e\u015fit felsefeye kar\u015f\u0131 kendini do\u011frulad\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcren bu i\u00e7sellik, dil \u00f6tesinde, her insan\u0131n ba\u015fkalar\u0131 ve Tanr\u0131 kar\u015f\u0131s\u0131nda ki\u015fisel ser\u00fcveni olarak ortaya \u00e7\u0131kan bu \u00f6znellik: Kierkegaard’\u0131n varolu\u015f diye adland\u0131rd\u0131\u011f\u0131 \u015feydir.<\/p>\n

Kierkegaard’\u0131n Hegel\u2019den ayr\u0131lmaz oldu\u011funu g\u00f6r\u00fcyoruz, bundan ba\u015fka, her t\u00fcrl\u00fc dizgenin bu sert\u00e7e yads\u0131n\u0131\u015f\u0131 ancak Hegel\u2019cili\u011fin t\u00fcm\u00fcyle egemen oldu\u011fu k\u00fclt\u00fcrel bir alanda do\u011fabilir. S\u00f6zkonusu danimarkal\u0131 d\u00fc\u015f\u00fcn\u00fcr, kavramlar\u0131n, Tarih’in kendini kapana k\u0131st\u0131rd\u0131\u011f\u0131n\u0131 duyumsamakta ve varolmaya \u00e7abalamaktad\u0131r, bu durum, iman\u0131n ussal bir bi\u00e7imde insanc\u0131lla\u015ft\u0131r\u0131lmas\u0131na kar\u015f\u0131 hristiyan co\u015fumculu\u011funun g\u00f6sterdi\u011fi bir tepkidir. Kierkegaard\u2019\u0131n yap\u0131t\u0131n\u0131 yal\u0131n bir \u00f6znellik diye bir kenara atmak i\u015fin kolay\u0131na ka\u00e7mak olurdu. D\u00f6nemin \u00e7er\u00e7evesi i\u00e7ine yerle\u015ferek, ger\u00e7ekte belirtilmesi gereken \u015fey \u015fudur: Hegel kendi a\u00e7\u0131s\u0131ndan ne denli hakl\u0131ysa, Kierkegaard da kendi a\u00e7\u0131s\u0131ndan o denli hakl\u0131d\u0131r. Hegel hakl\u0131d\u0131r, \u015f\u00f6yle ki: danimarkal\u0131 ideolog gibi sonunda bo\u015f bir \u00f6znelli\u011fe varan donmu\u015f ve k\u0131s\u0131r bir tutars\u0131zl\u0131kta diretmek yerine, Jena\u2019l\u0131 filozof kavramlar\u0131yla ger\u00e7ek somutu ereklemektedir, Hegel i\u00e7in, dolay\u0131m her zaman bir zenginle\u015fme olarak ortaya \u00e7\u0131kmaktad\u0131r. Kierkegaard ise kendi a\u00e7\u0131s\u0131ndan \u015f\u00f6yle hakl\u0131d\u0131r: ac\u0131, gereksinim, tutku, insanlar\u0131n d\u00fc\u015ft\u00fckleri s\u0131k\u0131nt\u0131lar, ne a\u015f\u0131labilen ne de bilgiyle de\u011fi\u015ftirilebilen kat\u0131 ger\u00e7eklerdir. Elbette, Kierkegaard\u2019\u0131n dinsel \u00f6zelli\u011fi, hakl\u0131 olarak, idealizmin en u\u00e7 noktas\u0131 olarak d\u00fc\u015f\u00fcn\u00fclebilir, ancak Hegel\u2019e oranla Kierkegaard, ger\u00e7ek\u00e7ili\u011fe do\u011fru edinilmi\u015f bir ilerlemeyi imlemektedir, \u00e7\u00fcnk\u00fc Kierkegaard, her \u015feyden daha \u00e7ok, belli bir ger\u00e7e\u011fin d\u00fc\u015f\u00fcnceye indirgenemezli\u011fi ve \u00f6ncelli\u011fi \u00fczerinde durmaktad\u0131r. Bug\u00fcn kimi ruhbilimci ve ruh- sa\u011falt\u0131c\u0131lar, i\u00e7sel ya\u015fam\u0131m\u0131z\u0131n bir tak\u0131m evrimlerini, ya\u015fam\u0131n kendi \u00fczerinde yaratt\u0131\u011f\u0131 etkilerin sonucu olarak g\u00f6rmektedirler. Kierkegaard\u2019gil varolu\u015f, bu anlamda, i\u00e7sel ya\u015fam\u0131m\u0131z\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131d\u0131r: ye-nilen ve s\u00fcrekli olarak yeniden do\u011fan direni\u015fler, durmadan yenilenen \u00e7abalar, a\u015f\u0131lan umutsuzluklar, ge\u00e7ici ba\u015far\u0131s\u0131zl\u0131klar ve erken zaferler, i\u00e7sel ya\u015fam\u0131n \u00fcr\u00fcn\u00fc olan b\u00fct\u00fcn bu olgular, d\u00fc\u015f\u00fcnsel bilgiye do\u011frudan do\u011fruya kar\u015f\u0131 \u00e7\u0131kmaktad\u0131rlar. Kierkegaard belki de, hem Hegel\u2019e kar\u015f\u0131 hem de Hegel sayesinde, ger\u00e7e\u011fin ve bilginin \u00f6l\u00e7\u00fc\u00eeemezli\u011fini vurgulayan ilk ki\u015fi olmu\u015ftur. Bu \u00f6l\u00e7\u00fciemeziik g\u00f6r\u00fc\u015f\u00fc, tutucu bir usd\u0131\u015f\u0131c\u0131l\u0131\u011f\u0131n k\u00f6keni olabilir, giderek bu olgu, Kier- kegaard’\u0131n yap\u0131tlar\u0131n\u0131 anlayabilmemize yarayacak bir i\u015flev g\u00f6rebilir. Ancak, bu, salt\u0131k idealizmin \u00f6l\u00fcm\u00fc demektir: d\u00fc\u015f\u00fcnceler insanlar\u0131 de\u011fi\u015ftirmemek tedirier. Bir tutkunun nedenini bilmek bu tutkuyu yenmek i\u00e7in yeterli de\u011fildir, insan bu tutkuyu ya\u015fa-mal\u0131, ona kar\u015f\u0131 ba\u015fka tutkular\u0131 dayatmal\u0131, bu tutkuyla diren\u00e7le sava\u015fmal\u0131d\u0131r, k\u0131sacas\u0131 insan, kendi \u00fczerinde etkinlikte bulunmal\u0131d\u0131r.<\/p>\n

Olduk\u00e7a de\u011fi\u015fik bir g\u00f6r\u00fc\u015f a\u00e7\u0131s\u0131ndan olsa da, marx’\u00e7\u0131l\u0131\u011f\u0131n ayn\u0131 ele\u015ftiriyi Hegel’e y\u00f6neltmi\u015f olmas\u0131, ilgin\u00e7 bir durumdur. Ger\u00e7ekte Marx’a g\u00f6re Hegel, insan\u0131n evrendeki yal\u0131n\u00e7 d\u0131\u015fsalla\u015fmas\u0131 olan nesnelle\u015fmeyi, bu d\u0131\u015fsalla\u015fmay\u0131 insana kar\u015f\u0131 \u00e7\u0131karan yabanc\u0131la\u015fmayla kar\u0131\u015ft\u0131rm\u0131\u015ft\u0131r. Nesnelle\u015fme kendi ba\u015f\u0131na al\u0131nd\u0131\u011f\u0131nda -Marx bunu s\u00fcrekli olarak vurgulamaktad\u0131r- d\u0131\u015far\u0131ya y\u00f6nelmi\u015f bir a\u00e7\u0131n\u0131m olacak, ya\u015fam\u0131n\u0131 durmaks\u0131z\u0131n yeniden \u00fcreten ve do\u011fay\u0131 de\u011fi\u015ftirerek kendini d\u00f6n\u00fc\u015ft\u00fcren insana \u00abkendi yaratt\u0131\u011f\u0131 bi* d\u00fcnyada kendini g\u00f6zlemlemek\u00bb olana\u011f\u0131n\u0131 verecektir. Hi\u00e7 bir diyalektik el \u00e7abuklu\u011fu yabanc\u0131la\u015fma denilen bu \u015feyi insandan d\u0131\u015ftal\u0131yamaz. \u0130\u015fte bu -nedenle, s\u00f6zkonusu olan yaln\u0131zca bir kavramlar oyunu de\u011fil ger\u00e7ek Tarih\u2019tir. \u0130nsanlar, \u00abvarl\u0131klar\u0131n\u0131n toplumsa! \u00fcretimiyle\u00bb belirlenmi\u015f, gerekli ve kendi isten\u00e7lerinden ba\u011f\u0131ms\u0131z bir ili\u015fkiler b\u00fct\u00fcn\u00fcne girmektedirler, s\u00f6zkonusu \u00fcretim ili\u015fkileri, maddesel \u00fcretim g\u00fc\u00e7lerinin belirli bir a\u015famas\u0131na kar\u015f\u0131l\u0131k gelmektedir. Bu \u00fcretim ili\u015fkilerinin b\u00fct\u00fcnl\u00fc\u011f\u00fc, \u00fczerinde yasal ve siyasal bir \u00fcstyap\u0131n\u0131n y\u00fckseldi\u011fi ve kendisine belirlenmi\u015f toplumsal bilin\u00e7 tarzlar\u0131n\u0131n kar\u015f\u0131l\u0131k geldi\u011fi s\u00f6zkonusu ger\u00e7ek temeli olu\u015fturmaktad\u0131r. Oysa, tarihimizin bug\u00fcnk\u00fc evresinde, \u00fcretim g\u00fc\u00e7leriyle \u00fcretim ili\u015fkileri sava\u015f\u0131ma giri\u015fmi\u015flerdir, yarat\u0131c\u0131 i\u015f yabanc\u0131la\u015fmakta, insan kendi yap\u0131t\u0131nda kendini ta- n\u0131yamakta, yapt\u0131\u011f\u0131 yorucu i\u015f ona d\u00fc\u015fman bir g\u00fc\u00e7 olarak g\u00f6z\u00fckmektedir. Yabanc\u0131la\u015fma, bu sava\u015f\u0131m\u0131n bir sonucu olarak belirdi\u011fine g\u00f6re, tarihsel bir ger- \u00e7e\u00ab olup bir d\u00fc\u015f\u00fcnceye hi\u00e7 bir bi\u00e7imde indirgenemez. \u0130nsanlar\u0131n kendilerini bu yabanc\u0131la\u015fmadan kurtarabilmeleri ve yap\u0131tlar\u0131n\u0131n, kendilerinin salt nesnelle\u015fmesi olabilmesi i\u00e7in \u00abbilincin b\u00fct\u00fcn bunlar\u0131 d\u00fc\u015f\u00fcnm\u00fc\u015f olmas\u0131\u00bb yeterli de\u011fildir, ayn\u0131 zamanda. maddesel yap\u0131t ve devrimci praxis de varolmal\u0131d\u0131r. Marx, \u00abNas\u0131l biz, bireyi o bireyin kendi \u00fczerine edindi\u011fi d\u00fc\u015f\u00fcnceyle yarg\u0131lam\u0131yorsak, devrimci bir karga\u015fa d\u00f6nemini de o d\u00f6nemin kendi bilincine varm\u0131\u015f olmas\u0131yla yarg\u0131layanlay\u0131z\u00bb diye yazd\u0131\u011f\u0131nda, eylemin (yani yap\u0131t\u0131n ve toplumsal praxisin) bilgi’ye olan \u00f6ncelli\u011fini ve ayr\u0131ca bu ikisinin benze\u015fmezli\u011fini vurgulamaktad\u0131r. \u0130nsan ger\u00e7e\u011finin bilgiye indirgenmez oldu\u011funu, ya\u015fanmas\u0131 ve \u00fcretilmesi gerekti\u011fini Marx da do\u011frulamakta, ancak onu, k\u00fc\u00e7\u00fck kentsoylulu\u011fun kat\u0131 ilkesi ve aldatmacal\u0131 bo\u015f \u00f6znelli\u011fiyle kar\u0131\u015ft\u0131rma yan\u0131lg\u0131s\u0131na d\u00fc\u015fmemektedir. Marx, bu ger\u00e7ekli\u011fi, felsefel b\u00fct\u00fcnleyi\u015fin dolays\u0131z izle\u011fi yapmakta, ara\u015ft\u0131mas\u0131n\u0131n \u00f6ze\u011fine somut insan\u0131 yani belli bir anda, gereksinimleriyle, varolu\u015funun maddesel ko\u015fullar\u0131yla, yap\u0131t\u0131n\u0131n do\u011fas\u0131yla, k\u0131sacas\u0131, \u015feylere ve insanlara kar\u015f\u0131 sava\u015f\u0131m\u0131yla belirlenen insan\u0131 yerle\u015ftirmektedir.<\/p>\n

B\u00f6ylelikle, Kierkegaard ya da Hegel’den \u00e7ok, Marx hakl\u0131d\u0131r, \u00e7\u00fcnk\u00fc o, Kierkegaard’la birlikte insan varolu\u015funun \u00f6zg\u00fcll\u00fc\u011f\u00fcn\u00fc do\u011frulamakta, Hegel’le birlikteyse, insan\u0131 nesnel ger\u00e7ekli\u011fi i\u00e7inde kavramaktad\u0131r. Bu ko\u015fullar alt\u0131nda, varolu\u015f\u00e7ulu\u011fun, yani idealizme kar\u015f\u0131 olan bu idealist kar\u015f\u0131\u00e7\u0131k\u0131\u015f\u0131n, t\u00fcm yararl\u0131l\u0131\u011f\u0131n\u0131 yitirmesi ve Hegel’cili\u011fin \u00e7\u00f6k\u00fc\u015f\u00fcnden sonra varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrememi\u015f olmas\u0131 do\u011fal g\u00f6z\u00fck\u00fcrd\u00fc.<\/p>\n

Ger\u00e7ekten de varolu\u015f\u00e7uluk bir tutulum olay\u0131na u\u011fray\u0131p karanl\u0131kta kalm\u0131\u015ft\u0131r. Kentsoylu d\u00fc\u015f\u00fcncesi, marx’\u00e7ili\u011fa kar\u015f\u0131 giri\u015fti\u011fi genel sava\u015f\u0131mda, deste\u011fini, Kent\u2019\u0131n ard\u0131llar\u0131ndan, Kant’\u0131n kendisinden ve Des- cartes’tan almaktad\u0131r: Kierkegaard’a ba\u015fvurmay\u0131 ise hi\u00e7 mi hi\u00e7 d\u00fc\u015f\u00fcnmemektedir 20.y\u00fczy\u0131l\u0131n ba\u015f\u0131nda, yani halk\u0131n marx’\u00e7i diyalekti\u011fe kar\u015f\u0131 sava\u015fmay\u0131, ondaki \u00e7o\u011fulculuklar\u0131, ikircikli durumlar\u0131, tutars\u0131zl\u0131klar\u0131 \u00f6ne s\u00fcrerek akl\u0131ndan ge\u00e7irdi\u011fi s\u0131rada, yeniden ortaya \u00e7\u0131kacakt\u0131r, demek ki varolu\u015f\u00e7ulu\u011fun canlanmas\u0131, kentsoylu d\u00fc\u015f\u00fcncesinin ilk kez savunma durumunda kald\u0131\u011f\u0131 ana dek uzanmaktad\u0131r. Alman varolu\u015f\u00e7ulu\u011funun iki d\u00fcnya sava\u015f\u0131 aras\u0131nda ortaya \u00e7\u0131km\u0131\u015f olmas\u0131 -en az\u0131ndan Jaspers’ te- a\u015fk\u0131n olan\u0131 bir gizli gizli canland\u0131rma iste\u011fini yans\u0131tmaktad\u0131r^). Kierkegaard’\u0131n daha o zamandan -Jean Wahl bunu belirtmi\u015ftir- okuyucular\u0131n\u0131 \u00f6znelli\u011finin derinliklerine, salt, Tanr\u0131’s\u0131z insan\u0131n mutsuzlu\u011funu bu insanlara g\u00f6stermek amac\u0131yla \u00e7ekip \u00e7ekmedi\u011fi bir merak konusu olmu\u015ftu. Bu tuzak, daha \u00e7ok, \u00abb\u00fcy\u00fck yaln\u0131z\u00bb kimli\u011finde belirecektir, bu kimlik i\u00e7inde insanlar aras\u0131ndaki ileti\u015fim yads\u0131nacak, benzerini etkilemek i\u00e7in \u00abdolayl\u0131 eylem\u00bb d\u0131\u015f\u0131nda hi\u00e7 bir yol g\u00f6zetilmeyecektir.<\/p>\n

Jaspers amac\u0131n\u0131 a\u00e7\u0131k a\u00e7\u0131k ortaya koymaktad\u0131r: ustas\u0131n\u0131 yorumlamak d\u0131\u015f\u0131nda hi\u00e7bir \u015fey yapmam\u0131\u015ft\u0131r, \u00f6zg\u00fcnl\u00fc\u011f\u00fc, kimi konular\u0131 a\u00e7\u0131\u011fa \u00e7\u0131karmas\u0131nda kimileriniyse gizlemesinde yatmaktad\u0131r. S\u00f6zgelimi, a\u015fk\u0131n olan, d\u00fc\u015f\u00fcncesinde \u00f6nceleri yoktur, ger\u00e7ekteyse, d\u00fc\u015f\u00fcncesi bu a\u015fk\u0131n olan \u015feyden yakas\u0131n\u0131 bir t\u00fcrl\u00fc kurtaramamaktad\u0131r. Bize, bu a\u015fk\u0131n olan\u0131, ba\u015far\u0131s\u0131zl\u0131klar\u0131m\u0131z arac\u0131l\u0131\u011f\u0131yla sezinlememiz \u00f6\u011fretilmektedir, a\u015fk\u0131n, s\u00f6zkonusu ba\u015far\u0131s\u0131zl\u0131klar\u0131n derin anlam\u0131d\u0131r. Bu d\u00fc\u015f\u00fcnce, daha \u00f6nce Kierkegaard’da da bulunmaktad\u0131r, ancak bu hristiyan ki\u015fi, a\u00e7\u0131nlanm\u0131\u015f bir din \u00e7er\u00e7evesi i\u00e7inde d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcnden ve ya\u015fad\u0131\u011f\u0131ndan, s\u00f6zkonusu d\u00fc\u015f\u00fcnce daha az belirgindir. A\u00e7\u0131nlanma konusunda dilsiz olan Jaspers, s\u00fcreksizlik, \u00e7o\u011fulculuk ve g\u00fc\u00e7s\u00fczl\u00fck arac\u0131l\u0131\u011f\u0131yla, bizi, ortaya \u00e7\u0131kar\u0131lan salt bi\u00e7imsel \u00f6znelli\u011fe g\u00f6t\u00fcrmektedir, bu \u00f6znellik de yenilgileri arac\u0131l\u0131\u011f\u0131yla a\u015fk\u0131nl\u0131\u011f\u0131 ortaya \u00e7\u0131karmaktad\u0131r. Ger\u00e7ekte, nesnelle\u015fme olarak ba\u015far\u0131, insan\u0131n \u015feylere girmesine olanak sa\u011flayacak ve onu, kendini a\u015fmaya zorunlu k\u0131lacakt\u0131r. Ba\u015far\u0131s\u0131zl\u0131k d\u00fc\u015f\u00fcncesi, hristiyanl\u0131\u011f\u0131n\u0131 bir \u00f6l\u00e7\u00fcde yitirmi\u015f, ancak us- \u00e7u ve olgucu ideolojiye duydu\u011fu g\u00fcven sars\u0131ld\u0131\u011f\u0131ndan dolay\u0131 da iman\u0131na hay\u0131flanan kentsoylu s\u0131n\u0131f\u0131na t\u00fcm\u00fcyle uygun d\u00fc\u015fmektedir, Kierkegaard, her zaferin ku\u015fkulu oldu\u011funu daha o zamandan d\u00fc\u015f\u00fcnm\u00fc\u015f t\u00fcr, \u00e7\u00fcnk\u00fc her zafer, insan\u0131 kendinden uzakla\u015ft\u0131rmaktad\u0131r, Kafka’da, s\u00f6z konusu hristiyanl\u0131k konusunu G\u00fcnce’sinde ele alm\u0131\u015ft\u0131r, Bu ba\u015far\u0131s\u0131zl\u0131k d\u00fc\u015f\u00fcncesinde bir ger\u00e7ek pay\u0131 bulunabilir, \u00e7\u00fcnk\u00fc bir yabanc\u0131la\u015fma d\u00fcnyas\u0131nda olan birey, bir fatih olarak birey kendi zaferini tan\u0131yamamakta, bu zaferin k\u00f6lesi olmaktad\u0131r, Ancak Jaspers’e g\u00f6re \u00f6nemli olan; b\u00fct\u00fcn bunlardan, \u00f6znel bir k\u00f6t\u00fcmserlik \u00e7\u0131karsamakt\u0131r, bu k\u00f6t\u00fcmserlik, ‘ad\u0131n\u0131 bir t\u00fcrl\u00fc s\u00f6yleme y\u00fcreklili\u011fini g\u00f6steremedi\u011fi tanr\u0131bilimsel bir iyimserli\u011fe varacakt\u0131r sonunda, Ger\u00e7ekteyse, a\u015fk\u0131n olan \u00f6rt\u00fcl\u00fc kalmakta, yaln\u0131zca yoklu\u011fuyla do\u011frulanmaktad\u0131r, Bu durumda k\u00f6t\u00fcmserlik a\u015f\u0131lmayacakt\u0131r, alt edilmez bir \u00e7eli\u015fki ve t\u00fcmel bir kopu\u015f d\u00fczleminde kal\u0131narak, bir uzla\u015fma sezgisi edinilecektir. Diyalektik\u2019in s\u00f6zkonusu bu su\u00e7lan\u0131\u015f\u0131, art\u0131k Hegel\u2019ae de\u011fil, Marx’ta ama\u00e7lanmaktad\u0131r, Art\u0131k Bilginin yads\u0131nmas\u0131 de\u011fil, praxis’in yads\u0131nmas\u0131 s\u00f6z konusudur, Kierkegaard, Hegel\u2019gil dizgede, bir kavram olarak g\u00f6z\u00fckmek istemiyordu, Jaspers’se, marx\u00e7iiar\u0131n yapt\u0131klar\u0131 tarihe bir birey olarak kat\u0131lmay\u0131 yads\u0131maktad\u0131r. Kierkegaard, ya\u015fanm\u0131\u015f olan\u0131n ger\u00e7ekli\u011fini do\u011frulayarak, Hegel kar\u015f\u0131s\u0131nda bir ilerleme kaydetmi\u015ftir, Jasper\u2019 se, praxis’in ger\u00e7ek deviniminden ka\u00e7\u0131p tek amac\u0131 belli bir i\u00e7sel niteli\u011fi) elde etmek olan soyut \u00f6znelli\u011fe s\u0131\u011f\u0131nmaktad\u0131r, Bu geri\u00e7ekili\u015f ideolojisi, s\u00f6zgelimi daha d\u00fcn, iki yenilgisi \u00fczerinde direnip duran bir Almanya’n\u0131n tutumunu, ve yine, ayr\u0131cal\u0131klar\u0131n\u0131 bir ruh soylulu\u011fuyla do\u011frulamak isteyen, nesnelli\u011finden kopup se\u00e7kin bir \u00f6znelli\u011fe s\u0131\u011f\u0131nmay\u0131 \u00f6zleyen ve gelece\u011fini g\u00f6rmemek i\u00e7in, ortadan kald\u0131r\u0131lamaz bug\u00fcn\u00fcne b\u00fcy\u00fcyle ba\u011flanan bir Avrupa kentsoylu s\u0131n\u0131f\u0131n\u0131n tutumunu b\u00fct\u00fcn a\u00e7\u0131kl\u0131\u011f\u0131yla dile getirmektedir, Bu gev\u015fek ve alttan alta geli\u015ftirilen d\u00fc\u015f\u00fcnce, bir ya\u015famsava\u015f\u0131 vermekten ba\u015fka b\u00eer \u015fey de\u011fildir ve b\u00fcy\u00fck bir \u00f6nemi yoktur. Ancak, marx’\u00e7\u0131- l\u0131\u011f\u0131n k\u0131y\u0131s\u0131nda geli\u015fen ve ona kar\u015f\u0131 olmayan bir ba\u015fka varolu\u015f\u00e7uluk daha vard\u0131r. Bizim, yak\u0131nl\u0131k kurdu\u011fumuz ki\u015fi, Marx’dir, ben de \u015fimdi ondan s\u00f6zetmek istiyorum.<\/p>\n

Ger\u00e7ek varl\u0131\u011f\u0131yla bir felsefe, Bilgi yap\u0131lar\u0131n\u0131 d\u00f6n\u00fc\u015ft\u00fcr\u00fcr, d\u00fc\u015f\u00fcnceler yarat\u0131r, hatta s\u00f6m\u00fcr\u00fclm\u00fc\u015f bir s\u0131n\u0131f\u0131n uygulamadaki g\u00f6r\u00fcn\u00fcmlerini dile getirdi\u011finde bile, egemen s\u0131n\u0131flar\u0131n k\u00fclt\u00fcr\u00fcn\u00fc kendine \u00e7ekip bu k\u00fclt\u00fcr\u00fc de\u011fi\u015ftirir. Marx, egemen s\u0131n\u0131f\u0131n fikirlerinin egemen fikirler oldu\u011funu yazmaktad\u0131r. Kesinlikle hakl\u0131d\u0131r bu g\u00f6r\u00fc\u015f\u00fcnde: 1925’de, yani yirmi ya-\u015f\u0131mdayken, \u00fcniversitede marx’\u00e7i k\u00fcrs\u00fc yoktu, kom\u00fcnist \u00f6\u011frenciler, s\u0131navlarda marx’\u00e7ilikla ilgili a\u00e7\u0131klamalarda bulunmaya, giderek marx\u00e7\u0131l\u0131\u011f\u0131n ad\u0131n\u0131 bile anmaya \u00e7ekiniyorlard\u0131, yoksa s\u0131navlarda ba\u015far\u0131s\u0131zl\u0131\u011fa u\u011frayabilirlerdi. Diyalektik\u2019e kar\u015f\u0131 duyulan deh\u015fet o kertedeydi ki Hegel\u2019i hi\u00e7 mi hi\u00e7 bilmiyorduk. Elbette Marx’i okumam\u0131za izin veriliyordu, giderek onu okumam\u0131z sal\u0131k bile veriliyordu. \u0130nsan\u0131n onu yads\u0131mas\u0131 i\u00e7in onu bilmesi gerekti. Ancak, Hegel\u2019ci gelenek ve Marx\u2019\u00e7\u0131 \u00f6\u011freti olmay\u0131nca, belli bir izlenceden, d\u00fc\u015f\u00fcnme ara\u00e7lar\u0131ndan yoksun kal\u0131n\u0131nca, ku-\u015fa\u011f\u0131m\u0131z, \u00f6ncelleri ve ard\u0131llar\u0131 gibi, tarihsel maddecilikten t\u00fcm\u00fcyle habersiz kalm\u0131\u015ft\u0131(\u2019). \u00d6te yandan bize, Aristoteles mant\u0131\u011f\u0131n\u0131 ve matematiksel mant\u0131\u011f\u0131 b\u00fct\u00fcn ayr\u0131nt\u0131lar\u0131yla \u00f6\u011fretiyorlard\u0131. Sermaye\u2019yi ve Alman \u0130deolojisini bu d\u00f6neme do\u011fru okudum. Her \u015feyi b\u00fcy\u00fck bir a\u00e7\u0131kl\u0131kla anl\u0131yordum ama ger\u00e7ekte hi\u00e7bir \u015feyi anlamad\u0131\u011f\u0131m da kesinlikle ortadayd\u0131. Anlamak, insan\u0131n kendini de\u011fi\u015ftirmesi, kendini a\u015fmas\u0131 demektir. Bu okumalar beni de\u011fi\u015ftirmemi\u015fti. Buna kar\u015f\u0131l\u0131k, beni de\u011fi\u015ftirmeye ba\u015flayan \u015fey, marx’\u00e7\u0131l\u0131\u011f\u0131n ger\u00e7ekli\u011fiydi, \u00e7evrenimdeki i\u015f\u00e7i kitlelerinin ye\u011fin varl\u0131\u011f\u0131yd\u0131, marx\u2019\u00e7\u0131l\u0131\u011f\u0131 ya\u015fayan ve marx\u2019\u00e7\u0131l\u0131\u011f\u0131 uygulayan iri ve y\u00fcrekler ac\u0131s\u0131 bir i\u015f\u00e7i bedeniydi, k\u00fc\u00e7\u00fck kentsoylu ayd\u0131nlar\u0131 \u00fczerinde bir \u00f6l\u00e7\u00fcde etkin olmu\u015f bir \u00e7ekimin varl\u0131\u011f\u0131yd\u0131. Bu felsefeyi kitaplarda okudu\u011fumuzda,- bu felsefenin bize g\u00f6re hi\u00e7 de ayr\u0131cal\u0131kl\u0131 bir yeri yoktu. Marx \u00fczerine geni\u015f \u00e7apl\u0131 ve \u00e7ok da ilgin\u00e7 bir kitap yazm\u0131\u015f olan bir papaz, ilk sayfalarda dinginlik i\u00e7inde \u015funlar\u0131 s\u00f6yl\u00fcyordu: \u00abMarx\u2019m d\u00fc\u015f\u00fcncesi, ba\u015fka bir filozofun ya da toplumbilimcinin d\u00fc\u015f\u00fcncesi kadar g\u00fcvenlik duyularak incelenebilir\u00bb(\u2019). D\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fcz de tam\u0131 tam\u0131na buydu. Bu d\u00fc\u015f\u00fcnce bize, yaz\u0131l\u0131 s\u00f6zc\u00fckler arac\u0131l\u0131\u011f\u0131yla g\u00f6r\u00fcnd\u00fc\u011f\u00fc s\u00fcrece \u00abnesnel\u00bb kal\u0131yorduk. Kendi kendimize \u015f\u00f6yle diyorduk: \u0130\u015fte, ge\u00e7en y\u00fczy\u0131l\u0131n ortalar\u0131nda Londra’da ya\u015fam\u0131\u015f olan bir alman ayd\u0131n\u0131n\u0131n g\u00f6r\u00fc\u015fleri. Ancak bu kavray\u0131\u015f, proleteryan\u0131n ger\u00e7ek belirlenimi ve edimlerinin derin anlam\u0131 olarak -kendinde ve kendisi i\u00e7in- ortaya \u00e7\u0131k\u0131nca, marx\u2019\u00e7\u0131l\u0131k bizi, kar\u015f\u0131 konulmaz bir bi\u00e7imde ve nedenini de bilmeksizin, kendine \u00e7ekti, edindi\u011fimiz b\u00fct\u00fcn k\u00fclt\u00fcr\u00fcn bi\u00e7imini bozdu. \u015eu noktay\u0131 yinelemekte yarar var: Bizi alt \u00fcst eden ne fikirdi ne de soyut olarak bildi\u011fimiz ama bir t\u00fcrl\u00fc deneyimine varamad\u0131\u011f\u0131m\u0131z i\u015f\u00e7inin bulundu\u011fu ko\u015ful, bizi ger\u00e7ekte alt \u00fcst eden, bunlar\u0131n birbirine ba\u011flanm\u0131\u015f olan durumuydu. \u0130dealizmden koparken bile idealist bir dille konu\u015facak olursak, bizi alt\u00fcst eden \u015fey, bir fikrin v\u00fccut bulmas\u0131 vs arac\u0131s\u0131 olarak ortaya \u00e7\u0131kan, proletaryayd\u0131. San\u0131r\u0131m Marx\u2019\u0131n bildirimini de tam bu noktada b\u00fct\u00fcnlemek gerekecek: egemen s\u0131n\u0131f kendi bilincine vard\u0131\u011f\u0131nda, bu kendi bilincine var\u0131\u015f olgusu, ayd\u0131nlar\u0131 bir \u00f6l\u00e7\u00fcde etkilemekte ve kafalar\u0131ndaki fikirlerin b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc bozmaktad\u0131r. Biz resmi idealizmi, bu idealizm \u00abya\u015fam\u0131n ac\u0131kl\u0131 an\u0131n\u0131 vurguluyor diye yads\u0131d\u0131k). Uzakta olan, g\u00f6r\u00fclmez olan, ula\u015f\u0131lmaz olan ama bilin\u00e7li ve eylemde bulunan bu proletarya -\u00e7o\u011fumuz i\u00e7in anla\u015f\u0131lmaz bir bi\u00e7imde- b\u00fct\u00fcn sava\u015f\u0131mlar\u0131n \u00e7\u00f6z\u00fcmlenmemi\u015f oldu\u011funu kan\u0131tlad\u0131. Biz, kentsoylu insanc\u0131ll\u0131\u011f\u0131 i\u00e7inde yeti\u015fmi\u015ftik ve bu iyimser insanc\u0131ll\u0131k, ya\u015fad\u0131\u011f\u0131m\u0131z kentin \u00e7evresinde, a\u015fa\u011f\u0131-insan olduklar\u0131n\u0131n bilincine varm\u0131\u015f b\u00fcy\u00fck bir insan kitlesinin varoldu\u011funu belli belirsiz sezdi\u011fimizde da\u011f\u0131l\u0131p gidiyordu. Gelgelelim bu da\u011f\u0131l\u0131\u015f\u0131 da yine idealist ve bireyci bir bi\u00e7imde kavr\u0131yorduk.<\/p>\n

O zamanlar, sevdi\u011fimiz yazarlar bize varolu\u015fun bir rezalet oldu\u011funu a\u00e7\u0131kl\u0131yorlard\u0131. Bizim ilgimizi \u00e7eken \u015fey, yine de, i\u015fleri ve s\u0131k\u0131nt\u0131lar\u0131 olan ger\u00e7ek ki\u015filerdi. Her \u015feyin alt\u0131ndan kalkabilecek bir felsefeyi bulmak i\u00e7in \u00e7\u0131rp\u0131n\u0131yorduk, oysa, bu felsefenin daha \u00f6nce de varoldu\u011funu alg\u0131layamam\u0131\u015ft\u0131k ve i\u00e7imizdeki iste\u011fi uyand\u0131ran da kesinlikle bu felsefeydi. O tarihlerde bir kitap g\u00f6z\u00fcm\u00fcze b\u00fcy\u00fck bir ba\u015far\u0131yla ula\u015ft\u0131: Jean Wahl’in \u00abSomuta do\u011fru\u00bb adl\u0131 kitab\u0131yd\u0131 bu. Ancak, bu \u00abdo\u011fru\u00bb s\u00f6zc\u00fc\u011f\u00fc bizi d\u00fc\u015f k\u0131r\u0131kl\u0131\u011f\u0131na u\u011fratm\u0131\u015ft\u0131. T\u00fcmel somuttan yola \u00e7\u0131k\u0131p salt\u0131k somuta varmak istiyorduk. Ancak bu yap\u0131t, ho\u015fumuza da gidiyordu, \u00e7\u00fcnk\u00fc, evrende daha \u00e7\u00f6z\u00fcmlenememi\u015f olan tutars\u0131zl\u0131klar\u0131, ikircikli durumlar\u0131, sava\u015f\u0131mlar\u0131 ortaya \u00e7\u0131kararak idealizmi kucakl\u0131yordu. \u00c7o\u011fulculu\u011fu (sa\u011f tutumun bu kavram\u0131n\u0131) \u00f6\u011fretmenlerimizin iyimser ve birci idealizmlerine kar\u015f\u0131 daha kendini tan\u0131-yamam\u0131\u015f solcu bir d\u00fc\u015f\u00fcnce ad\u0131na \u00e7\u0131kard\u0131k. \u0130nsanlar\u0131n aralar\u0131na s\u0131n\u0131rlar \u00e7izip, onlar\u0131 \u00f6beklere ay\u0131ran t\u00fcm \u00f6\u011fretileri co\u015fku i\u00e7inde benimsiyorduk. \u00abK\u00fc\u00e7\u00fck kentsoylu\u00bb demokratlar olarak \u0131rk\u00e7\u0131l\u0131\u011f\u0131 yads\u0131yorduk ama, o ilkel d\u00fc\u015f\u00fcnselli\u011fi usumuza getirmekten de ho\u015flan\u0131yorduk. \u00c7ocu\u011fun ve delinin evreni bize t\u00fcm\u00fcyle uzak kal\u0131yordu. Sava\u015f\u0131n ve rus devriminin etkisi alt\u0131nda \u00f6\u011fretmenlerimizin tatl\u0131 d\u00fc\u015flerine (ku\u015fkusuz kuramsal olarak) \u015fiddetle kar\u015f\u0131 koyduk. Bu, yarars\u0131z bir \u015fiddetti (k\u00fc\u00e7\u00fcmseyi\u015fler, kavgalar, cana k\u0131ymalar, \u00f6ld\u00fcr\u00fcmler, y\u0131k\u0131mlar) bizi fa\u015fizme boyun e\u011fme tehlikesiyle kar\u015f\u0131 kar\u015f\u0131ya b\u0131rakm\u0131\u015ft\u0131, ama bu \u015fiddet g\u00f6z\u00fcm\u00fczde yine de ger\u00e7e\u011fin \u00e7eli\u015fkilerini ortaya koyma \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc ta\u015f\u0131yordu. B\u00f6ylelikle marx’ \u00e7\u0131l\u0131k \u00abd\u00fcnyaya uyan bir felsefe olarak\u00bb, bizi yaln\u0131zca ge\u00e7mi\u015fine dayanarak ya\u015fayan kentsoylu s\u0131n\u0131f\u0131n\u0131n \u00f6l\u00fc k\u00fclt\u00fcr\u00fcnden \u00e7ekip \u00e7\u0131karm\u0131\u015f oluyordu. \u00abSomut\u00bb varolu\u015flar\u0131 i\u00e7inde insan\u0131 ve \u015feyleri erekleyen \u00e7o\u011fulcu bir ger\u00e7ek\u00e7ili\u011fin tehlikeli yollar\u0131na b\u00f6yle g\u00f6z\u00fc kapal\u0131 bir bi\u00e7imde dal\u0131yorduk ama, yine de, egemen fikirlerin bask\u0131s\u0131 alt\u0131ndayd\u0131k. \u0130nsan\u0131 ger\u00e7ek ya\u015fam\u0131nda tan\u0131mak istememize kar\u015f\u0131n, onu, ilk \u00f6nce ya\u015fam\u0131n\u0131n ko\u015fullar\u0131n\u0131 \u00fcreten bir i\u015f\u00e7i olarak d\u00fc\u015f\u00fcnme fikrini ta\u015f\u0131m\u0131yorduk. T\u00fcmel ile bireysem uzun s\u00fcre kar\u0131\u015ft\u0131rd\u0131k durduk. M. Brunschwicg’in idealizmine kar\u015f\u0131 bize o denli yard\u0131m\u0131 dokunmu\u015f olan \u00e7o\u011fulculuk, diyalektik b\u00fct\u00fcnleyi\u015fi anlamam\u0131z\u0131 engelliyordu. \u00abOlup bitmi\u015f\u00bb bir ger\u00e7e\u011fin bile\u015fimse! devinimini yeniden kurmaktan \u00e7ok, izleri ve yapay bi\u00e7imde yal\u0131t\u0131lm\u0131\u015f tipleri betimlemek ho\u015fumuza gidiyordu. Siyasal olaylar, bizi, s\u0131n\u0131f sava\u015f\u0131m\u0131 \u015femas\u0131n\u0131, ger\u00e7ek bir olgu olarak kullanmak yerine, elveri\u015fli bir hesap ayg\u0131t\u0131 gibi kullanmaya g\u00f6t\u00fcrd\u00fc; ancak bi-ze, s\u0131n\u0131f sava\u015f\u0131m\u0131 ger\u00e7e\u011fini kavratmak ve bizi par\u00e7alanm\u0131\u015f olan bir toplumda konumland\u0131rmak, bu yar\u0131m y\u00fczy\u0131l\u0131n b\u00fct\u00fcn kanl\u0131 tarihi boyunca s\u00fcrd\u00fc. D\u00fc\u015f\u00fcncemizin a\u015f\u0131nm\u0131\u015f yap\u0131lar\u0131n\u0131 da\u011f\u0131tan \u015feyler: Sava\u015f, \u0130\u015fgal ve Direni\u015f oldu. \u0130\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n yan\u0131nda sava\u015fmak istiyorduk, somut olan\u0131n, sonunda, tarih ve diyalektik eylem oldu\u011funu anl\u0131yorduk. \u00c7o\u011fulcu ger\u00e7ek\u00e7ili\u011fi, fa\u015fistler aras\u0131nda \/eniden buldu\u011fumuzdan yads\u0131nm\u0131\u015ft\u0131k ve \u015fimdi d\u00fcnyay\u0131 ke\u015ffediyorduk.<\/p>\n

\u00d6yleyse, varolu\u015f\u00e7uluk ni\u00e7in \u00f6zerkli\u011fini korudu? Marx’\u00e7\u0131l\u0131k i\u00e7inde ni\u00e7in \u00e7\u00f6z\u00fcnmedi?<\/p>\n

Bu soruyu Lukacs, Varolu\u015f\u00e7uluk ve Marx’\u00e7\u0131l\u0131k adl\u0131 k\u00fc\u00e7\u00fck bir kitapta yan\u0131tlayaca\u011f\u0131m sand\u0131. Ona g\u00f6re, kentsoylu ayd\u0131nlar\u0131, idealizmin sonu\u00e7lar\u0131n\u0131 ve temellerini korurken, idealizmin y\u00f6ntemini b\u0131rakmaya zorlanm\u0131\u015flard\u0131, bundan da, s\u00f6m\u00fcr\u00fc d\u00f6nemi boyunca, ger\u00e7eklikte ve kentsoylu bilincinde (maddecilik ile idealizm aras\u0131nda) \u00ab\u00fc\u00e7\u00fcnc\u00fc bir yolun\u00bb tarihsel gereklili\u011fi ortaya \u00e7\u0131k\u0131yordu. -S\u00f6zkonusu bu a priori kavramla\u015ft\u0131rma iste\u011finin marx’\u00e7\u0131l\u0131\u011fa verdi\u011fi dokuncalar\u0131 daha ilerde g\u00f6sterece\u011fim. Burada yaln\u0131zca, Lukacs’\u0131n, s\u00f6zkonusu temel olgunun nedenini a\u00e7\u0131klayamad\u0131\u011f\u0131na dikkati \u00e7ekelim. Hepimiz ayn\u0131 anda, tarihsel maddecili\u011fin Tarih’in ge\u00e7erli tek yorumu oldu\u011funa ve varolu\u015f\u00e7ulu\u011fun da ger\u00e7e\u011fe y\u00f6nelen tek somut yakla\u015f\u0131m oldu\u011funa inanm\u0131\u015ft\u0131k. Bu tutumdaki \u00e7eli\u015fkileri yads\u0131yacak de\u011filim. Ben yaln\u0131zca, Lukacs’\u0131n bu \u00e7eli\u015fkilerden ku\u015fku bile duymad\u0131\u011f\u0131n\u0131 ileri s\u00fcr\u00fcyorum. Oysa, bir\u00e7ok ayd\u0131n bir\u00e7ok \u00f6\u011frenci bu \u00e7ifte isterin gerilimi alt\u0131nda ya\u015fad\u0131lar ve bug\u00fcn de ya\u015f\u0131yorlar. Nerden gelmektedir bu durum? Bu, Lukacs\u2019\u0131n \u00e7ok iyi bildi\u011fi ama o d\u00f6nemde belirtmedi\u011fi bir ko\u015fuldan kaynaklanmaktad\u0131r. Marx’\u00e7\u0131l\u0131k, ay\u0131n sular\u0131 kendine \u00e7eki\u015fi gibi bizi kendine \u00e7ektikten sonra, b\u00fct\u00fcn fikirlerimizi d\u00f6n\u00fc\u015ft\u00fcr\u00fcp, kentsoylu d\u00fc\u015f\u00fcncemizin b\u00fct\u00fcn kategorilerini da\u011f\u0131tt\u0131ktan sonra, bizi birdenbire y\u00fcz\u00fcst\u00fc b\u0131rakm\u0131\u015ft\u0131r. Bulundu\u011fumuz \u00f6zg\u00fcl durumda anlamaya duydu\u011fumuz gereksinimi art\u0131k doyumsamamaktad\u0131r marx’\u00e7\u0131l\u0131k, bize \u00f6\u011fretecek yeni bir \u015feyi yoktur, \u00e7\u00fcnk\u00fc durmu\u015ftur.<\/p>\n

Marx’\u00e7\u0131l\u0131k durmu\u015ftur; bunun tek g\u00f6r\u00fcn\u00fcr nedeni, bu felsefenin d\u00fcnyay\u0131 de\u011fi\u015ftirmek isteyen bir felsefe olmak iste\u011fidir, bu felsefenin amac\u0131 \u00abd\u00fcnya-olan felsefe\u00bb olmakt\u0131r, \u00e7\u00fcnk\u00fc marx’\u00e7ilik uygulay\u0131msald\u0131r ve uygulay\u0131msal olmak dile\u011findedir. Marx’\u00e7\u0131l\u0131\u011f\u0131n i\u00e7inde, kuram\u0131 bir yana praxisi ise \u00f6te yana atan ger\u00e7ek bir b\u00f6l\u00fcnme olmu\u015ftur. \u0130\u00e7ine kapanm\u0131\u015f, tek ba\u015f\u0131na kalm\u0131\u015f S.S.C.B.nin dev sanayile\u015fme \u00e7abas\u0131na giri\u015fti\u011fi andan ba\u015flayarak, marx’\u00e7ilik, bu yeni sava\u015f\u0131mlar\u0131n yaratt\u0131\u011f\u0131 sars\u0131nt\u0131y\u0131, uygulaman\u0131n getirdi\u011fi gereklikleri ve bu gerekliliklerden hi\u00e7 bir zaman ayr\u0131lmaz olan yan\u0131lg\u0131lar\u0131 g\u00f6\u011f\u00fcsleme g\u00fcc\u00fcn\u00fc kendinde bulamam\u0131\u015ft\u0131r. S.S.C.B.’nin bu geri \u00e7ekili\u015f, devrimci proletaryan\u0131nsa bu gerileyi\u015f d\u00f6neminde, ideoloji, \u00e7ifte bir gerek\u00e7eyle, daha alt bir d\u00fczeye yerle\u015ftirilmi\u015ftir. Bu ger\u00e7eklerden birincisi; g\u00fcvenlik (yani bir-lik) \u0130kincisi ise, S.S.C.B.’de toplumculu\u011fun kurulmakta olu\u015fudur. Somut d\u00fc\u015f\u00fcncenin praxisten do\u011fmas\u0131 ve bu praxisi ayd\u0131nlatmak i\u00e7in yine ona d\u00f6nmesi gerekir, bu y\u00f6neli\u015f, do\u011fall\u0131kla rasgele ya da kurals\u0131z de\u011fil -b\u00fct\u00fcn ve tekniklerde oldu\u011fu gibi- ilkelerle uyum i\u00e7inde olmal\u0131d\u0131r. Oysa, \u00f6be\u011fin b\u00fct\u00fcnle\u015fmesini en u\u00e7 noktas\u0131na dek g\u00f6t\u00fcrmeye kararl\u0131 parti y\u00f6neticileri, s\u00f6z konusu \u00f6zg\u00fcr ger\u00e7eklik s\u00fcrecinin, getirdi\u011fi b\u00fct\u00fcn tart\u0131\u015fmalar ve sava\u015f\u0131mlarla, \u00e7arp\u0131\u015fman\u0131n birli\u011fini bozmas\u0131ndan korkuyorlar ve kendilerine bir s\u0131n\u0131r \u00e7izme hakk\u0131yla olay\u0131 yorumlama hakk\u0131n\u0131 pe\u015fin pe\u015fin tan\u0131yorlard\u0131. Bunlar\u0131n yan\u0131nda, kazan\u0131lan deneyimin kendi a\u00e7\u0131kl\u0131klar\u0131n\u0131 ortaya koyamayaca\u011f\u0131, k\u0131lavuzluk eden kimi d\u00fc\u015f\u00fcncelerin yeniden tart\u0131\u015fma konusu edilebilece\u011fi ve \u00abiedolojik sava\u015f\u0131m\u0131 zay\u0131flat-maya katk\u0131da bulunabilece\u011fi\u00bb korkusu, \u00f6\u011fretinin al\u0131n\u0131p rafa konulmas\u0131na yetti. Kuramla uygulaman\u0131n ayr\u0131lmas\u0131, uygulamay\u0131 ilkesiz bir deneycili\u011fe, kuram\u0131ysa yal\u0131n\u00e7 ve donmu\u015f bir bilgiye d\u00f6n\u00fc\u015ft\u00fcr\u00fclmekle sonu\u00e7land\u0131. \u00d6te yandan, yan\u0131lg\u0131lar\u0131n\u0131 benimsemeye istekli olmayan bir kentsoylu s\u0131n\u0131f\u0131n\u0131n zorla yapt\u0131rd\u0131\u011f\u0131 iktisadi planlama, ayn\u0131 bi\u00e7imde, ger\u00e7ekli\u011fe kar\u015f\u0131 g\u00f6sterilen bir \u015fiddet oldu. Bir ulusun gelecekteki \u00fcretimi, dairelerde, bir ba\u015fka deyi\u015fle, kendisi d\u0131\u015f\u0131ndaki bir d\u00fczlemde belirlendi\u011finden, bu \u015fiddet kar\u015f\u0131l\u0131\u011f\u0131n\u0131 salt\u0131k bir idealizm olarak ald\u0131. \u0130nsanlar ve \u015feyler, a priori olarak, fikirlere boyun e\u011fmekteydiler. Deneyim, \u00f6ng\u00f6r\u00fcleri do\u011frulamay\u0131nca yaln\u0131zca yanl\u0131\u015f olabilirdi. \u2022 Budape\u015fte metrosu, Rakosi\u2019nin kafas\u0131nda bir ger\u00e7eklik ta\u015f\u0131yordu.<\/p>\n

E\u011fer Budape\u015fte\u2019nin yeralt\u0131 zemini, onun bu metroyu kurmas\u0131na olanak vermeseydi, bu, yeralt\u0131n\u0131n kar\u015f\u0131-devrimci olu\u015fundan \u00f6t\u00fcr\u00fc olacakt\u0131. Marx\u2019\u00e7ilik, insan\u0131n ve Tarih’in felse- fel yorumlan\u0131\u015f\u0131 olarak, planl\u0131 ekonominin \u00f6zelliklerini, zorunlu olarak yans\u0131tmay\u0131 \u00fcstlenmi\u015fti: idealizmin ve \u015fiddetin bu donmu\u015f imgesi, olgular \u00fczerinde idealist\u00e7e bir \u015fiddet yaratt\u0131. Marx’\u00e7\u0131 ayd\u0131n, y\u0131llar y\u0131l\u0131, kazand\u0131\u011f\u0131 deneyimi bir yana b\u0131rakarak, ince ayr\u0131nt\u0131lar\u0131 g\u00f6z ard\u0131 ederek, verileri kabaca yal\u0131nla\u015ft\u0131rarak, ama her \u015feyden \u00f6nce, ele ald\u0131\u011f\u0131 olay\u0131 daha incelemeden bu olay\u0131 kavramla\u015ft\u0131rmaya giderek, partisine hizmet etti\u011fini sand\u0131. Yaln\u0131zca kom\u00fcnistlerden de\u011fil, b\u00fct\u00fcn \u00f6b\u00fcrk\u00fclerden de s\u00f6z ediyorum -yani, kom\u00fcnizm yanda\u015flar\u0131ndan, Trotsky’cilerden ve Trotsky yanda\u015flar\u0131ndan- \u00e7\u00fcnk\u00fc bunlar, ya kom\u00fcnist partiye olan duyguda\u015fl\u0131klar\u0131yla ya da ona kar\u015f\u0131 \u00e7\u0131k\u0131\u015flar\u0131yla yarat\u0131ld\u0131lar. 4 Kas\u0131m 1956\u2019da, Macaristan’a ikinci sovyet m\u00fcdahalesi s\u0131ras\u0131nda, her \u00f6bek, durum \u00fczerinde daha herhangi bir bilgi edinmeden, karar\u0131n\u0131 vermi\u015f bulunuyordu; rus b\u00fcrokrasisinin i\u015f\u00e7i komiteleri demokrasisine kar\u015f\u0131 bir sald\u0131r\u0131s\u0131, kitlelerin b\u00fcrokrat dizgeye kar\u015f\u0131 bir ba\u015fkald\u0131r\u0131lar\u0131 ya da bir ba\u015fka deyi\u015fle, sovyet \u0131l\u0131ml\u0131l\u0131\u011f\u0131n\u0131n bast\u0131rmas\u0131n\u0131 bildi\u011fi bir kar\u015f\u0131-devrim giri\u015fimi s\u00f6zkonusuydu. Sonra haberler gelmeye ba\u015flad\u0131, \u00e7ok haber vard\u0131: ama ben tek bir marx\u2019\u00e7in\u0131n bile g\u00f6r\u00fc\u015f\u00fcn\u00fc de\u011fi\u015ftirdi\u011fini duymad\u0131m, az \u00f6nce yapt\u0131\u011f\u0131m yorumlar aras\u0131nda, y\u00f6ntemi b\u00fct\u00fcn \u00e7\u0131plakl\u0131\u011f\u0131yla ortaya koyan bir yorum var, bu yorum, Macaristan\u2019daki ger\u00e7ekleri, \u00abi\u015f\u00e7i komitelerine kar\u015f\u0131 sovyetlerin yapm\u0131\u015f oldu\u011fu sald\u0131r\u0131ya\u00bb indirgeyen yorumdur^). \u0130\u015f\u00e7i komitelerinin demokratik bir kurum oldu\u011funu s\u00f6ylemeye gerek yok, giderek onlar\u0131n gelece\u011fin sosyalist toplumunu yap\u0131lar\u0131nda bulundurduklar\u0131 bile \u00f6ne s\u00fcr\u00fclebilir. Ancak bu durum, birinci sovyet m\u00fcdahalesi zaman\u0131nda, bu komitelerin Macaristan’da bulunmay\u0131\u015flar\u0131 ger\u00e7e\u011fini ortadan kald\u0131ramamaktad\u0131r, ayaklanma s\u0131ras\u0131nda ortaya \u00e7\u0131k\u0131\u015flar\u0131 da \u00f6rg\u00fctl\u00fc bir demokrasiden s\u00f6zetmeyi sa\u011flayamayacak denli k\u0131sa ve s\u0131k\u0131nt\u0131l\u0131 olmu\u015ftur. \u00d6nemli de\u011fil bu: i\u015f\u00e7i komiteleri vard\u0131 ve bir sovyet m\u00fcdahalesi oldu. Buradan yola \u00e7\u0131karak, marx\u2019\u00e7\u0131 idealizmin e\u015fanlaml\u0131 iki i\u015fleme ba\u015fvurdu\u011funu s\u00f6yleyebiliriz. Bu i\u015flemler: kavramla\u015ft\u0131rma ve s\u0131n\u0131ra ge\u00e7i\u015ftir. Deneyden \u00e7\u0131karsanan kavram tipin yetkin durumuna, tohum, t\u00fcmel geli\u015fimine dek itilmektedir. Bundan ba\u015fka, iki anlama gelebilen, kaypan deney verileri yads\u0131nmaktad\u0131r, oysa bu tutum, yanl\u0131\u015f yola y\u00f6neltici bir tutumdur.<\/p>\n

Bundan dolay\u0131 kendimizi, iki Platon’gil idec\u0131 aras\u0131ndaki \u00e7eli\u015fkinin varl\u0131\u011f\u0131 kar\u015f\u0131s\u0131nda bulaca\u011f\u0131z: Bir yandan, S.S.C.B.\u2019nin dalgal\u0131 politikas\u0131 \u00absovyet b\u00fcrokrasisi\u00bb denilen varl\u0131\u011f\u0131n kat\u0131 ve \u00f6ng\u00f6r\u00fcl\u00fcne- bilir eylemine meydan vermi\u015ftir, \u00f6te yandan, i\u015f\u00e7i komiteleri, \u00abdolays\u0131z demokrasi\u00bb denilen varl\u0131\u011f\u0131n \u00f6-n\u00fcnde yitip gitmi\u015flerdir. Ben bu iki \u015feyi \u00abgenel \u00f6zg\u00fcll\u00fckler\u00bb diye adland\u0131raca\u011f\u0131m: bunlarda, soyut ve evrensel ili\u015fkilerin, bi\u00e7imsel birli\u011finden ba\u015fka bir \u015fey g\u00f6rmek zorunlulu\u011fu olmad\u0131\u011f\u0131 durumda, bunlar \u00f6zg\u00fcl ve tarihsel ger\u00e7eklerin yerlerine ge\u00e7erler. Bu varl\u0131klar\u0131 feti\u015fle\u015ftirme (tap\u0131n\u00e7la\u015ft\u0131rma) s\u00fcreci, her biri ger\u00e7ek g\u00fc\u00e7lerle donat\u0131ld\u0131\u011f\u0131 zaman t\u00fcmlenmi\u015f olacakt\u0131r. \u0130\u015f\u00e7i komiteleri demokrasisi, ‘ i\u00e7inde, b\u00fcrokrasinin salt\u0131k yads\u0131nmas\u0131n\u0131 ta\u015f\u0131maktad\u0131r ve bu yads\u0131ma, rakibini ezerek kar\u015f\u0131tepkide bulunmaktad\u0131r. Oysa \u015funa hi\u00e7 ku\u015fku yok ki, ya\u015fayan marx’\u00e7\u0131l\u0131\u011f\u0131n verimlili\u011fi, bir \u00f6l\u00e7\u00fcde, marx’\u00e7\u0131l\u0131\u011f\u0131n deneyime yakla\u015f\u0131m bi\u00e7iminden gelmektedir. Marx, olgular\u0131n hi\u00e7 bir zaman yal\u0131t\u0131lm\u0131\u015f g\u00f6r\u00fcn\u00fc\u015fler olmad\u0131\u011f\u0131na, e\u011fer bu olgular bir arada olu\u015fuyorlarsa, bunun her zaman bir b\u00fct\u00fcn\u00fcn daha \u00fcst\u00fcn birli\u011fini sa\u011flamak i\u00e7in oldu\u011funa, aralar\u0131nda i\u00e7sel ba\u011flant\u0131larla ba\u011fl\u0131 olduklar\u0131na, birinin varl\u0131\u011f\u0131n\u0131n \u00f6tekini temelden de\u011fi\u015ftirdi\u011fine inan\u0131yordu. Bu nedenle Marx, 1848 \u015eubat devrimine ya da Louis-Napoleon Bonaparte’\u0131n devlet darbesi olaylar\u0131na, bile\u015fimci bir kavray\u0131\u015fla yakla\u015ft\u0131. Bu olaylarda, \u00fcretilmi\u015f ama ayn\u0131 zamanda i\u00e7sel \u00e7eli\u015fkilerle par\u00e7alanm\u0131\u015f b\u00fct\u00fcnl\u00fckler g\u00f6rd\u00fc. Ku\u015fkusuz, fizik\u00e7inin varsay\u0131m\u0131 da deneyle do\u011frulanmazdan \u00f6nce, deneyin bir yorumudur, varsay\u0131m dilsiz oldu\u011fundan \u00f6t\u00fcr\u00fc deneycili\u011fi yads\u0131r. Ancak, bu varsay\u0131m\u0131n kurucu \u015femas\u0131, b\u00fct\u00fcnleyici de\u011fil evrenselle\u015ftiricidir, somut bir b\u00fct\u00fcnl\u00fc\u011f\u00fc de\u011fil, bir ili\u015fkiyi bir i\u015flevi belirler. Marx\u2019\u00e7i, tarihsel s\u00fcrece evrenselle\u015ftirici ve b\u00fct\u00fcnleyici \u015femalarla yakla\u015fmaktad\u0131r.<\/p>\n

Do\u011fall\u0131kla, b\u00fct\u00fcnle- yi\u015f rasgele yap\u0131lmaz. Kuram, g\u00f6r\u00fcnge se\u00e7imini ve ko\u015fulland\u0131r\u0131c\u0131 etkenlerin d\u00fczenini belirlemi\u015ftir, her \u00f6zg\u00fcl s\u00fcreci, evrim durumunda olan genel bir dizgenin \u00e7er\u00e7evesi i\u00e7inde incelemi\u015ftir. Bu g\u00f6r\u00fcnge se\u00e7imi olgusu, Marx\u2019in yap\u0131tlar\u0131n\u0131n hi\u00e7 bir yerinde, s\u00fcreci’biricik bir b\u00fct\u00fcnl\u00fck olarak de\u011ferlendirmeyi engellememekte ya da yarars\u0131z k\u0131lmamaktad\u0131r>. \u00d6rnekse Marx, 1848 Cumhuriyetinin k\u0131sa ve ac\u0131kl\u0131 tarihini inceledi\u011finde, kendini, bug\u00fcn yap\u0131laca\u011f\u0131 gibi, cumhuriyet\u00e7i k\u00fc\u00e7\u00fck kentsoylunun, ba\u011fla\u015f\u0131\u011f\u0131na yani proletaryaya ihanet etti\u011fini s\u00f6ylemekle s\u0131n\u0131rlamamakta- d\u0131r. Tersine, bu tragedyay\u0131, ayr\u0131nt\u0131lar\u0131 ve b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde ele almaktad\u0131r. E\u011fer Marx (bir devinimin ya da tutumun) k\u00fc\u00e7\u00fck tarihsel olgular\u0131n\u0131, b\u00fct\u00fcnl\u00fc\u011fe g\u00f6re alt bir d\u00fczeye yerle\u015ftiriyorsa, bu, s\u00f6zkonusu tarihsel olgular arac\u0131l\u0131\u011f\u0131yla b\u00fct\u00fcnl\u00fc\u011f\u00fc ortaya \u00e7\u0131karmak isteyi\u015findendir. Ba\u015fka bir deyi\u015fle, Marx, her olaya, kendi \u00f6zg\u00fcl .anlam\u0131 d\u0131\u015f\u0131nda, a\u00e7\u0131lay\u0131c\u0131 bir rol vermektedir. \u00c7\u00fcnk\u00fc, ara\u015ft\u0131rman\u0131n temel ilkesi, bile\u015fimsel birli\u011fi ortaya \u00e7\u0131karmakt\u0131r, her olgu, bir kez olu\u015funca, b\u00fct\u00fcn\u00fcn bir par\u00e7as\u0131 olarak sorgulanmakta ve yorumlanmaktad\u0131r. B\u00fct\u00fcnl\u00fck, bu olgu temeli \u00fczerinde, s\u00f6zkonusu olgunun eksikliklerinin ve \u00abanlam fazlal\u0131klar\u0131n\u0131n\u00bb ara\u015ft\u0131r\u0131lmas\u0131yla, bir varsay\u0131m olarak, belirlenir, olgu bu b\u00fct\u00fcnl\u00fc\u011f\u00fc ba\u011fr\u0131nda ger-\u00e7e\u011fini yeniden ortaya \u00e7\u0131kar\u0131r. B\u00f6ylelikle, ya\u015fayan marx’\u00e7\u0131lik, bulgulay\u0131c\u0131 (euristique) \u00f6zelli\u011fini kazanmaktad\u0131r. Marx’\u00e7\u0131l\u0131\u011f\u0131n ilkeleri ve \u00f6nsel bilgisi, somut ara\u015ft\u0131rmayla ili\u015fkisi i\u00e7inde d\u00fczenleyici olarak ortaya \u00e7\u0131kmaktad\u0131r. Marx’in yap\u0131tlar\u0131nda, hi\u00e7 bir zaman, varl\u0131klar bulmamaktay\u0131z: b\u00fct\u00fcnl\u00fckler ise (\u00f6rnekse, 18. Brumaire’deki k\u00fc\u00e7\u00fck kentsoylu s\u0131n\u0131f\u0131) canl\u0131d\u0131rlar, tan\u0131mlar\u0131 ara\u015ft\u0131rma \u00e7er\u00e7evesi i\u00e7inde kendilerinden getirmektedirler(12). Yoksa marx’\u00e7ilarin (bug\u00fcn bile) durumun \u00e7\u00f6z\u00fcmlenmesine verdikleri \u00f6nem anla\u015f\u0131lamazd\u0131. Bu \u00e7\u00f6z\u00fcmlemenin yeterli \u00f6lmedi\u011fini ve bile\u015fimsel bir yeniden kuru\u015f \u00e7abas\u0131n\u0131n ilk an\u0131 oldu\u011funu s\u00f6ylemeye bile gerek yok. Ancak \u015furas\u0131 da a\u00e7\u0131k ki, bu \u00e7\u00f6z\u00fcmleme, t\u00fcm yap\u0131lar\u0131n daha sonraki yeniden kurulu\u015flar\u0131 i\u00e7in gereklidir.<\/p>\n

\u00c7\u00f6z\u00fcmlemeden s\u00f6zetmeyi seven marx’\u00e7i isten\u00e7\u00e7ilik, bu i\u015flemi, yal\u0131n bir t\u00f6rene indirgemi\u015ftir. Bilgimizi zenginle\u015ftirmek ve eylemi ayd\u0131nlatmak i\u00e7in, olgular\u0131 art\u0131k, marx’\u00e7\u0131l\u0131\u011f\u0131n genel g\u00f6r\u00fcngesi i\u00e7inde incelemek s\u00f6zkonusu de\u011fildir. \u00c7\u00f6z\u00fcmleme yaln\u0131zca, ayr\u0131nt\u0131lardan kurtulmaktan, kimi olaylar\u0131n anlam\u0131n\u0131 zorlamaktan, . olgular\u0131n yap\u0131s\u0131n\u0131 bozmaktan, giderek bu olgular i\u00e7in, daha sonra s\u00f6zkonusu olgular\u0131n, t\u00f6z\u00fc, de\u011fi\u015fmez, tap\u0131n\u00e7la\u015ft\u0131nlm\u0131\u015f \u00abbile\u015fimsel kavram\u0131\u00bb olarak al\u0131nabilecek yeni yap\u0131lar uydurmaktan olu\u015fmaktad\u0131r. Marx\u00e7\u0131l\u0131\u011f\u0131n, a\u00e7\u0131k olan kavramlar\u0131 karanl\u0131\u011fa g\u00f6m\u00fclm\u00fc\u015flerdir, bu kavramlar art\u0131k birer anahtar, yoruma yararl\u0131 \u015femalar de\u011fillerdir, bu kavramlar kendilerini ortaya daha \u00f6nceden b\u00fct\u00fcnle\u015fmi\u015f birer bilgi olarak koymaktad\u0131rlar. Kant’gil terimlerle konu\u015facak olursak, marx’\u00e7ilik, bu \u00f6zg\u00fclle\u015ftirilmi\u015f.<\/p>\n

tap\u0131n\u00e7la\u015ft\u0131r\u0131lm\u0131\u015f tiplerden, kurucu deneyim kavramlar\u0131n\u0131 olu\u015fturmaktad\u0131r. Bu tipik kavramlar\u0131n ger\u00e7ek i\u00e7eri\u011fi, her zaman i\u00e7in, a\u015f\u0131lm\u0131\u015f Bilgidir, ancak \u00e7a\u011fda\u015f marx’\u00e7\u0131 onu, sonsuz bir bilgi durumuna sokmu\u015ftur. \u00c7a\u011fda\u015f marx\u00e7inin \u00e7\u00f6z\u00fcmleme an\u0131nda duydu\u011fu tek kayg\u0131, bu \u00abvarl\u0131klar\u0131\u00bb konumland\u0131rmakt\u0131r. Bu konumland\u0131rmalar\u0131n, ger\u00e7e\u011fi a priori g\u00f6sterdiklerine ne denli inan\u0131rsa, kan\u0131t \u00fczerinde de o denli az ku\u015fku duyacakt\u0131r. Kerstein yasa de\u011fi\u015fikli\u011fi, \u00d6zg\u00fcr Avrupa Radyosu’nun \u00e7a\u011fr\u0131lar\u0131, s\u00f6ylentiler, b\u00fct\u00fcn bunlar, frans\u0131z kom\u00fcnistlerinin Macaristan’daki olaylar\u0131n k\u00f6kenine, \u00abd\u00fcnya s\u00f6m\u00fcrgecili\u011fi\u00bb denilen olu\u015fu \u00abyerle\u015ftirmeleri\u00bb i\u00e7in yeterli olmu\u015ftur. B\u00fct\u00fcnselle\u015ftirici ara\u015ft\u0131rma yerini, b\u00fct\u00fcnl\u00fc\u011f\u00fcn skolastik kavran\u0131\u015f\u0131na b\u0131rakm\u0131\u015ft\u0131r. Bulgulay\u0131c\u0131 ilke -yani \u00abb\u00fct\u00fcn\u00fc par\u00e7alar\u0131 i\u00e7inde ara\u015ft\u0131rma\u00bb- \u015fu ter\u00f6rist uygulamaya d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr: \u00ab\u00f6zg\u00fcll\u00fc\u011f\u00fc da\u011f\u0131tmak\u00bb) Tarihi \u00e7o\u011fu kez yanl\u0131\u015f yorumlanm\u0131\u015f olan Lukacs’\u0131n, 1956’da, bu donmu\u015f marx\u00e7\u0131l\u0131\u011f\u0131n en iyi tan\u0131m\u0131n\u0131 bul-mu\u015f olmas\u0131 bir raslant\u0131 de\u011fildir. Yirmi y\u0131ll\u0131k deneyim, ona, bu d\u00fczmece felsefeyi isten\u00e7i idealizm olarak adland\u0131rabilmesi i\u00e7in gerekli t\u00fcm yetkiyi vermektedir.<\/p>\n

Bug\u00fcn, toplumsal ve tarihsel deneyim, Bilgi’nin d\u0131\u015f\u0131na d\u00fc\u015fmektedir. Kentsoylu kavramlar\u0131 kendilerini \u00e7ok az yenilemekte, h\u0131zla a\u015f\u0131nmaktad\u0131rlar, ayakta kalm\u0131\u015f olanlar\u0131ysa bir temele iye de\u011fildir: amerikan toplumbiliminin edindi\u011fi ger\u00e7ek kazan\u0131mlar, kuramsal belirsizliklerini gizliyememektedir. Ruh\u00e7\u00f6- z\u00fcmse, g\u00f6rkemli bir ba\u015flang\u0131\u00e7tan sonra, donup kal-m\u0131\u015ft\u0131r. Ayr\u0131nt\u0131lar \u00fczerinde \u00e7ok \u015fey bilinmektedir’ama ger\u00e7ek temel eksiktir. Marx’\u00e7ihk, kuramsal temellere iyedir, t\u00fcm insan etkinli\u011fini kapsamaktad\u0131r, ama art\u0131k hi\u00e7bir \u015fey bilemez olmu\u015ftur. Kavramlar\u0131 birer buyruk olup \u00e7\u0131km\u0131\u015ft\u0131r, amac\u0131 art\u0131k bilgi edinmek de\u011fil, kendini a priori salt\u0131k Bilgi olarak kurmakt\u0131r. Bu \u00e7ifte belirsizlik kar\u015f\u0131s\u0131nda, varolu\u015f\u00e7uluk, yeniden do\u011fabilmi\u015f, kendini koruyabilmi\u015ftir, \u00e7\u00fcnk\u00fc varolu\u015f\u00e7uluk, Kierkegaard’\u0131n Hegel’e kar\u015f\u0131 kendi ger\u00e7ekli\u011fini do\u011frulad\u0131\u011f\u0131 bi\u00e7imde, insan ger\u00e7ekli\u011fini do\u011frulamaktad\u0131r. Ancak, danimarkal\u0131 filozof, insanla ger\u00e7e\u011fin Hegel’gil kavran\u0131\u015f\u0131m yads\u0131maktayd\u0131. Oysa, varolu\u015f\u00e7ulukla . marx’\u00e7ilik, tersine, ayn\u0131 nesneyi erek al-maktad\u0131rlar, ancak marx\u2019\u00e7ilik, insan\u0131, fikrin i\u00e7ine .hapsederken, varolu\u015f\u00e7uluk, onu, her yerde aramaya koyulmu\u015ftur: Bulundu\u011fu yerde, i\u015finde, evinde, sokakta. Elbette biz, bu insan\u0131n -Kierkegaard’\u0131n \u00f6ne s\u00fcrd\u00fc\u011f\u00fc gibi- tan\u0131namaz oldu\u011funu \u00f6ne s\u00fcrm\u00fcyoruz. Biz yaln\u0131zca, onun tan\u0131nmam\u0131\u015f oldu\u011funu s\u00f6yl\u00fcyoruz. E\u011fer \u015fimdilik, bu insan bilgimizin d\u0131\u015f\u0131nda kal\u0131yorsa, bu, onu anlamak i\u00e7in iye oldu\u011fumuz kavramlar\u0131n, ya sa\u011fc\u0131 ya da solcu idealizmden \u00f6d\u00fcn\u00e7 al\u0131nm\u0131\u015f oldu\u011fundand\u0131r. \u015eu iki idealizmi kar\u0131\u015ft\u0131rmamaya dikkat etmeliyiz: sa\u011fc\u0131 idealizm, kavramlar\u0131n\u0131n i\u00e7eri\u011fi, solcu idealizmse bu kavramlar\u0131 kullan\u0131\u015f bi\u00e7imi gere\u011fi, ta\u015f\u0131d\u0131klar\u0131 adlar\u0131 edinirler. \u015eu da bir ger\u00e7ek ki, kitlelerin i\u00e7indeki marx’\u00e7i uygulama, kuramdaki kemikle\u015fmeyi ya hi\u00e7 yans\u0131tmamakta ya da \u00e7ok az yans\u0131tmaktad\u0131r. Ancak, kom\u00fcnist ki\u015finin-kentsoylu \u00fclkelerinde oldu\u011fu kadar toplumcu \u00fclkelerde de -kendi bilincine t\u00fcm\u00fcyle varmas\u0131n\u0131 engelleyen \u015fey: kesinkes. devrimci eylemle bu eylemin skolastik do\u011frulan\u0131\u015f\u0131 aras\u0131ndaki sava\u015f\u0131md\u0131r. \u00c7a\u011f\u0131m\u0131z\u0131n en \u00e7arp\u0131c\u0131 \u00f6zelliklerinden birisi, Tarih’in kendini tan\u0131madan yap\u0131lmakta olu\u015fudur. Ku\u015fkusuz, hep b\u00f6yle olageldi\u011fi s\u00f6ylenecektir, bu g\u00f6r\u00fc\u015f, son y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131na dek, k\u0131sacas\u0131 Marx’a dek do\u011frudur. Ancak, marx’\u00e7\u0131l\u0131\u011f\u0131n g\u00fcc\u00fcn\u00fc ve zenginli\u011fini olu\u015fturan \u015fey, onun tarihsel s\u00fcreci b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde ayd\u0131nlatmada en k\u00f6kl\u00fc giri\u015fim olmu\u015f .olmas\u0131d\u0131r. Yirmi y\u0131ldan beriyse, tam tersine, g\u00f6lgesi Tarihi karart\u0131r olmu\u015ftur. Bu durum, marx’\u00e7\u0131l\u0131\u011f\u0131n Tarih’le birlikte ya\u015famay\u0131 b\u0131rakmas\u0131ndan b\u00fcrokratik bir tutuculuk yoluyla, de\u011fi\u015fikli\u011fi \u00f6zde\u015fli\u011fe indirgemeye giri\u015fmesindendir.<\/p>\n

Ancak \u015fu noktada \u00e7ok a\u00e7\u0131k olmak zorunday\u0131z: marx’\u00e7iliktaki s\u00f6zkonusu bu kire\u00e7le\u015fme, normal bir ya\u015fl\u0131l\u0131\u011f\u0131n getirdi\u011fi ola\u011fan bir kire\u00e7le\u015fme de\u011fildir.<\/p>\n

\u00d6zg\u00fcl tipteki ko\u015fullar\u0131n, d\u00fcnya \u00e7ap\u0131nda bir birle\u015fiminin \u00fcr\u00fcn\u00fcd\u00fcr. Marx\u00e7ilik, bitmi\u015f, t\u00fckenmi\u015f olmak \u015f\u00f6yle dursun, daha \u00e7ok gen\u00e7tir, hatta deyim yerindeyse \u00e7ocuklu\u011funu ya\u015famaktad\u0131r, geli\u015fmeye yeni yeni ba\u015flam\u0131\u015ft\u0131r. \u0130\u015fte bu nedenlerle de, \u00e7a\u011f\u0131m\u0131z\u0131n felsefesi olarak kalmaktad\u0131r: bu felsefe gerekli bir felsefedir, \u00e7\u00fcnk\u00fc onu do\u011furan ko\u015fullar daha a\u015f\u0131lmam\u0131\u015ft\u0131r. D\u00fc\u015f\u00fcncelerimiz, ne olurlarsa olsunlar, ancak, marx’\u00e7ilik denilen bu verimli toprak \u00fczerinde bi\u00e7imlenebilirler, d\u00fc\u015f\u00fcncelerimiz, bu felsefenin kendilerine sa\u011flad\u0131\u011f\u0131 \u00e7er\u00e7eve i\u00e7inde kalmak zorundad\u0131rlar yoksa, ya bo\u015flukta kal\u0131rlar ya da gerilerler. Marx’\u00e7il\u0131k gibi varolu\u015f\u00e7uluk da, ortaya somut bile\u015fimler koymak i\u00e7in, deneye ba\u015fvurmaktad\u0131r. Varolu\u015f\u00e7uluk felsefesi, bu bile\u015fimleri, ancak devingen ve diyalektik bir b\u00fct\u00fcnleyi\u015f i\u00e7inde -ya da daha dar anlamda, . benimsedi\u011fimiz k\u00fclt\u00fcrel g\u00f6r\u00fc\u015f a\u00e7\u0131s\u0131ndan konu\u015facak olursak \u00abd\u00fcnya-olan-felsefe\u00bbden ba\u015fka bir \u015fey olmayan diyalektik b\u00fct\u00fcnleyi\u015f i\u00e7inde tasar\u0131mlayabilir. Bize g\u00f6re ger\u00e7ek, olmakta olan, olmu\u015f olan ve olacak olan bir \u015feydir. Durmadan b\u00fct\u00fcnlenen bir b\u00fct\u00fcn- leyi\u015ftir. \u00d6zg\u00fcl olgular, \u00e7e\u015fitli par\u00e7al\u0131 b\u00fct\u00fcnl\u00fcklerin arac\u0131l\u0131\u011f\u0131yla, s\u00fcre\u00e7 durumunda olan b\u00fct\u00fcnleni\u015fe ba\u011flanmad\u0131klar\u0131 s\u00fcrece, ne do\u011fru olurlar ne de yanl\u0131\u015f, hi\u00e7 bir \u015feyi g\u00f6stermezler. Daha \u00f6telere gidelim. Ga-raudy, (17 May\u0131s 1955 tarihli Humanite’de) \u015funlar\u0131 yaz\u0131yordu: \u00abMarx\u2019\u00e7ilik, bug\u00fcn, ger\u00e7ekte, bir d\u00fc\u015f\u00fcnceyi hangi alanda olursa olsun -bu alan, siyasal ik-tisattan fizi\u011fe, tarihten ahlaka de\u011fin herhangi bir alan olabilir- konumland\u0131rmaya ve belirlemeye olana* veren biricik koordinatlar dizgesini olu\u015fturmaktad\u0131r. Bu noktada onunla t\u00fcm\u00fcyle uzla\u015f\u0131yoruz. E\u011fer Garaudy, bu do\u011frulamay\u0131 -ancak bu onun konusu de\u011fildi- bireylerin ve kitlelerin eylemlerine, yap\u0131tlar\u0131na, ya\u015fam ve \u00e7al\u0131\u015fma bi\u00e7imlerine, i\u015flerine, duygu-lar\u0131na, bir kurum ya da bir karakterin \u00f6zg\u00fcl evrimine dek yayabilseydi, onunla daha temelden uzla\u015f\u0131rd\u0131k. Daha da \u00f6teye gidersek, Plekhanov\u2019un Bernstein’a yapt\u0131\u011f\u0131 \u00fcnl\u00fc sald\u0131r\u0131y\u0131 bilmemize olanak veren, Engels’in yazd\u0131\u011f\u0131 \u015fu mektubu okudu\u011fumuzda,. Engels\u2019e de t\u00fcm\u00fcyle hak verirdik: \u00abDemek, kolayl\u0131k gere\u011fi ara s\u0131ra san\u0131ld\u0131\u011f\u0131 gibi, iktisadi durumun olu\u015fturdu\u011fu do\u011frudan bir etki yoktur. Tersine, tarihlerini yapanlar, insanlar\u0131n kendileridir, ancak bu yapma s\u00fcreci, onlar\u0131 ko\u015fullayan belli bir ortamda, ger\u00e7ek ve \u00f6nsel ko\u015fullar\u0131n temeli \u00fczerinde olu\u015fur, bu ko\u015fullar aras\u0131nda iktisadi ko\u015fullar -\u00f6teki siyasal ve ideolojik ko\u015fullardan ne denli etkilenmi\u015f olurlarsa olsunlar- son \u00e7\u00f6z\u00fcmlemede, bir ba\u015ftan bir ba\u015fa k\u0131lavuzluk g\u00f6revi y\u00fcklenerek, bizi anlama d\u00fczlemine’ ula\u015ft\u0131racak olan belirleyici ko\u015fullard\u0131r\u00bb Bizim, iktisadi ko\u015fullar\u0131, de\u011fi\u015fmez bir toplumun, yal\u0131n\u00e7 ve dural yap\u0131lar\u0131 olarak d\u00fc\u015f\u00fcnmedi\u011fimiz ortada: \u00abTarih\u2019 in itici g\u00fcc\u00fcn\u00fc olu\u015fturan \u015fey, bu ko\u015fullar i\u00e7indeki \u00e7eli\u015fkilerdir. Daha \u00f6nce aktard\u0131\u011f\u0131m yap\u0131tta, Lukacs’ \u0131n kendini bizden,, \u015fu maddecilik tan\u0131m\u0131n\u0131 an\u0131msatarak ay\u0131rt etmesi, g\u00fcl\u00fcn\u00e7 ka\u00e7maktad\u0131r: \u00abVarolu\u015fun bilin\u00e7 \u00fczerindeki \u00fcst\u00fcnl\u00fc\u011f\u00fc s\u00f6z konusuyken, varolu\u015f\u00e7uluk -ad\u0131n\u0131n da yeteri kadar g\u00f6sterdi\u011fi gibi- bu \u00fcst\u00fcnl\u00fc\u011f\u00fc, temel do\u011frulan\u0131\u015f\u0131n\u0131n nesnesi yapmaktad\u0131r\u00bb<\/p>\n

Daha a\u00e7\u0131k olmak amac\u0131yla, Marx’in, Sermaye’de \u00abmaddecili\u011fini\u00bb tan\u0131mlamaya giri\u015fti\u011fi \u015fu form\u00fcl\u00fc \u00e7ekinmeden destekliyoruz: \u00abMaddesel ya\u015fam\u0131n \u00fcretim tarz\u0131, toplumsal, siyasal ve d\u00fc\u015f\u00fcnsel ya\u015fam\u0131n geli\u015fimine, genellikle, egemendir.\u00bb .Bu ko\u015fullanmay\u0131, diyalektik bir devinim d\u0131\u015f\u0131nda d\u00fc\u015f\u00fcnemeyiz (\u00e7eli\u015fkiler, a\u015fma, b\u00fct\u00fcnleyi\u015f) M.. Rubel, 1946’da yazm\u0131\u015f oldu\u011fum \u00abMaddecilik ve Devrim\u00bb adl\u0131 denemede, s\u00f6z konusu marx’\u00e7i maddecili\u011fe de\u011finmeyi\u015fimi k\u0131n\u0131yor. Ancak bu savsaman\u0131n nedenini de yine kendisi ortaya koyuyor: \u00ab\u015euras\u0131 bir ger\u00e7ek ki, bu yazar Marx’tan .\u00e7ok Engels’i . hedef almaktad\u0131r.\u00bb Do\u011fru bu. Ele\u015ftirilerim \u00f6zellikle, \u00e7a\u011fda\u015f frans\u0131z marx\u2019\u00e7ilanna y\u00f6neliktir. Ancak. ‘toplumsal ili\u015fkilerin d\u00f6n\u00fc\u015f\u00fcm\u00fc ve tekni\u011fin ilerlemesi, insan\u0131 k\u0131tl\u0131\u011f\u0131n boyunduru\u011fundan kurtarmad\u0131k\u00e7a, Marx’in bildirisi bana a\u015f\u0131lmaz bir apa\u00e7\u0131kl\u0131k olarak gelmeyi s\u00fcrd\u00fcrecektir. Marx’m, o uzak d\u00f6neme de\u011finen a\u00e7\u0131klamas\u0131n\u0131, hepimiz bilmekteyiz: \u00ab\u00d6zg\u00fcrl\u00fc\u011f\u00fcn egemenli\u011fi, ger\u00e7ekte, ancak zorunlulu\u011fun ve d\u0131\u015fsal ereklili\u011fin zorlad\u0131\u011f\u0131 \u00e7al\u0131\u015fma bitince, ba\u015flam\u0131\u015f olacakt\u0131r, bu nedenle s\u00f6zkonusu egemenlik, maddesel \u00fcretim alan\u0131n\u0131n \u00f6tesinde bulunmaktad\u0131r. Ya\u015fam\u0131n yeniden \u00fcretiminin \u00f6tesinde, herkes^ i\u00e7in, ger\u00e7ek bir \u00f6zg\u00fcrl\u00fck par\u00e7as\u0131 varolur olmaz, marx’\u00e7\u0131f\u0131k devrini kapayacak ve yerini bir \u00f6zg\u00fcrl\u00fck felsefesine b\u0131rakacakt\u0131r. Ancak, bu \u00f6zg\u00fcrl\u00fc\u011f\u00fc ve bu felsefeyi d\u00fc\u015f\u00fcnmemize olanak sa\u011flayacak, hi\u00e7 bir araca, hi\u00e7 bir d\u00fc\u015f\u00fcnsel ayg\u0131ta ve hi\u00e7 bir somut deneyime iye de\u011filiz.\u00bb<\/p>\n

Marks\u00e7\u0131l\u0131k ve Varolu\u015f\u00e7uluk – Y\u00f6ntem Ara\u015ft\u0131rmalar\u0131 – Diyalektik Akl\u0131n Ele\u015ftirisi | Jean-Paul Sartre<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Felsefe, kimi ki\u015filere e\u015f yap\u0131l\u0131 bir ortam olarak g\u00f6r\u00fcn\u00fcr. D\u00fc\u015f\u00fcnceler, bu ortamda do\u011farlar ve \u00f6l\u00fcrler, dizgeler bu ortamda kurulurlar ve zamanlar\u0131 gelince \u00e7\u00f6kerler. Kimileri, felsefeyi, istemimize g\u00f6re \u00f6zg\u00fcrce benimseyebilece\u011fimiz \u00f6zg\u00fcl bir tutum gibi al\u0131r. Yine kimileri, onu, k\u00fclt\u00fcr\u00fcn belirlenmi\u015f bir par\u00e7as\u0131 olarak g\u00f6r\u00fcr. Bize g\u00f6reyse bir tek Felsefe yoktur. Felsefeyi hangi bi\u00e7imde d\u00fc\u015f\u00fcn\u00fcrsek d\u00fc\u015f\u00fcnelim, felsefe […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[103],"tags":[],"class_list":["post-6921","post","type-post","status-publish","format-standard","category-felsefe-genel"],"yoast_head":"\nMarks\u00e7\u0131l\u0131k ve Varolu\u015f\u00e7uluk - Diyalektik Akl\u0131n Ele\u015ftirisi | Jean-Paul Sartre - 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\/2018\/07\/15\/markscilik-ve-varolusculuk-diyalektik-aklin-elestirisi-jean-paul-sartre\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Marks\u00e7\u0131l\u0131k ve Varolu\u015f\u00e7uluk - Diyalektik Akl\u0131n Ele\u015ftirisi | Jean-Paul Sartre\" \/>\n<meta property=\"og:description\" content=\"Felsefe, kimi ki\u015filere e\u015f yap\u0131l\u0131 bir ortam olarak g\u00f6r\u00fcn\u00fcr. 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