![\"\"](\"http:\/\/narteks.net\/wp-content\/uploads\/jean_jacques_rousseau-1-150x150.jpg\")
Hi\u00e7bir insan\u0131n hemcinsi \u00fczerinde do\u011fal bir otoritesi ol\u00admad\u0131\u011f\u0131na, g\u00fc\u00e7 de hi\u00e7bir hak yaratmad\u0131\u011f\u0131na g\u00f6re, insanlar ara\u00ads\u0131ndaki her t\u00fcrl\u00fc me\u015fru otoritenin temeli olarak kala kala yal\u00adn\u0131z toplumsal uzla\u015f\u0131lar kal\u0131r.<\/p>\n
Grotius, “birey \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc ba\u015fkas\u0131na devredip bir efendi\u00adnin k\u00f6lesi olabildi\u011fine g\u00f6re, neden b\u00fct\u00fcn bir halk \u00f6zg\u00fcrl\u00fc\u011f\u00fc\u00adn\u00fc topluca devredip bir kral\u0131n uyru\u011fu olmas\u0131n” der. Burada a\u00e7\u0131klama gerektiren anlam\u0131 belirsiz s\u00f6zc\u00fckler var, ama biz yaln\u0131zca \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc devretmek s\u00f6zc\u00fc\u011f\u00fc \u00fczerinde dural\u0131m. Devretmek, bir ba\u015fkas\u0131na terk etmek ya da satmak demektir. Oysa ki ba\u015fka birine k\u00f6le olan insan kendini, benli\u011fini ver\u00admez, en fazlas\u0131, ge\u00e7imini sa\u011flamak i\u00e7in kendini satar: Pek\u00e2l\u00e2 bir halk ni\u00e7in kendini satar? Kral, uyru\u011fundakilerin ge\u00e7imini sa\u011flamak bir yana, kendi ge\u00e7imini de onlar\u0131n s\u0131rt\u0131ndan sa\u011flar, \u00fcstelik Rabelais\u2019nin dedi\u011fine g\u00f6re bir kral \u00f6yle azla da yetin\u00admez. \u00d6yleyse uyruklar mallar\u0131n\u0131 da birlikte vermek ko\u015fuluy\u00adla benliklerini, nefislerini de krala m\u0131 terk ediyorlar? O halde kendilerine koruyacak ne kal\u0131yor, onu anlam\u0131yorum.<\/p>\n
Denilecek ki despot, uyruklar\u0131na toplum i\u00e7inde dirlik d\u00fc\u00adzenlik sa\u011fl\u0131yor. \u00d6yle oldu\u011funu kabul edelim; fakat despotun h\u0131rs\u0131 y\u00fcz\u00fcnden girmek zorunda kald\u0131klar\u0131 sava\u015flar, doymak bilmez tamah\u0131, naz\u0131rlar\u0131n\u0131n insanlara yapt\u0131\u011f\u0131 eziyetler onlar\u0131 kendi aralar\u0131ndaki anla\u015fmazl\u0131klardan daha \u00e7ok ezer, peri\u015fan ederse, bu huzurdan, dirlik d\u00fczenlikten ne kazan\u00e7lar\u0131 olur? \u00dcstelik sefaletlerinin nedenlerinden biri bu dirli\u011fin ta kendi\u00adsiyse ne kazanm\u0131\u015f olurlar? \u0130nsan zindanda da s\u00fck\u00fbnet i\u00e7inde ya\u015far: Ama bu kadar\u0131, orada kendini iyi hissetmesine, mutlu olmas\u0131na yeter mi? Kyklopslar\u0131n ma\u011faras\u0131nda hapsolan Yu\u00adnanl\u0131lar da, par\u00e7alan\u0131p yutulma s\u0131ralar\u0131n\u0131 bekle\u015firken i\u00e7erde rahat, huzur i\u00e7inde ya\u015f\u0131yorlard\u0131.<\/p>\n
\u0130nsan benli\u011fini kar\u015f\u0131l\u0131ks\u0131z terk eder demek anlams\u0131z, ak\u0131l\u00add\u0131\u015f\u0131 bir \u015feydir; b\u00f6yle bir edimin me\u015fruiyeti olmad\u0131\u011f\u0131 gibi, ge\u00ad\u00e7erli\u011fi de yoktur; bunun yegane nedeni, b\u00f6yle davranan bir kimsenin bilincinin, sa\u011fduyusunun olmamas\u0131d\u0131r. Ayn\u0131 \u015feyi b\u00fct\u00fcn bir halk i\u00e7in s\u00f6ylemek; delilerden olu\u015fmu\u015f bir halk varsaymak olur: Delilik hak yaratmaz.<\/p>\n
Her insan, kendi benli\u011fini. ba\u015fkalar\u0131na terk edebilse bile, \u00e7ocuklar\u0131n\u0131nkini\u00a0 terk edemez; \u00e7\u00fcnk\u00fc \u00e7ocuklar birer insan olarak, \u00f6zg\u00fcr do\u011farlar; \u00f6zg\u00fcrl\u00fckleri kendilerine aittir, kendile\u00adrinden ba\u015fka\u00a0 hi\u00e7 kimsenin, bu \u00f6zg\u00fcrl\u00fck \u00fczerinde tasarrufta bulunmaya hakk\u0131 yoktur. Ak\u0131l \u00e7a\u011f\u0131na varmadan \u00f6nce baba, \u00e7ocuklar\u0131 ad\u0131na, benliklerinin korunmas\u0131 ve g\u00f6nen\u00e7leri (re\u00adfahlar\u0131) i\u00e7in birtak\u0131m ko\u015fullar koyabilir, ancak onlar\u0131 geri d\u00f6\u00adn\u00fc\u015fs\u00fcz, ko\u015fulsuz bi\u00e7imde ba\u015fkas\u0131na terk edemez; \u00e7\u00fcnk\u00fc b\u00f6ylesi bir ba\u011f\u0131\u015f, bir kez do\u011fan\u0131n ama\u00e7lar\u0131na ters d\u00fc\u015fer, babal\u0131k . haklar\u0131n\u0131 da a\u015far. Demek ki keyfi bir h\u00fck\u00fcmetin me\u015frula\u015f\u00admas\u0131 i\u00e7in her ku\u015faktan halk\u0131n onu kabul ya da reddetme ko\u00adnusunda s\u00f6z sahibi olmas\u0131 gerekir: Ancak b\u00f6yle olursa bu h\u00fc\u00adk\u00fcmet keyfi, olmaktan \u00e7\u0131kar.<\/p>\n
\u00d6zg\u00fcrl\u00fc\u011f\u00fcnden vazge\u00e7mek, insanl\u0131k s\u0131fat\u0131ndan, insan haklar\u0131ndan, dahas\u0131, \u00f6devlerinden vazge\u00e7mek demektir. Her \u015feyinden vazge\u00e7en bir kimse i\u00e7in hi\u00e7bir tazmin olas\u0131l\u0131\u011f\u0131 yok\u00adtur. B\u00f6ylesi bir vazge\u00e7i\u015f insan do\u011fas\u0131yla ba\u011fda\u015fmaz; insan\u0131n istencinden her t\u00fcrl\u00fc \u00f6zg\u00fcrl\u00fc\u011f\u00fc \u00e7ekip almak onun davran\u0131\u015f\u00adlar\u0131ndan da her t\u00fcrl\u00fc ahlak d\u00fc\u015f\u00fcncesini \u00e7ekip almakt\u0131r. So\u00adnu\u00e7ta, bir yandan mutlak bir otorite, \u00f6te yandan s\u0131n\u0131rs\u0131z bir boyun e\u011fme d\u00fczeni kurmak bo\u015f ve \u00e7eli\u015fkili bir uzla\u015f\u0131 olur. Kendisinden her \u015feyi talep etme hakk\u0131m\u0131z olan bir kimseye kar\u015f\u0131 hi\u00e7bir taahh\u00fct alt\u0131na girmeyece\u011fimiz a\u00e7\u0131k de\u011fil midir? Bir e\u015fde\u011feri, dengi, kar\u015f\u0131l\u0131\u011f\u0131 olmayan yaln\u0131zca bu ko\u015ful bile e\u00addimin ge\u00e7ersizli\u011fini, hi\u00e7li\u011fini gerektirmez mi? \u00c7\u00fcnk\u00fc b\u00fct\u00fcn var\u0131 yo\u011fu bana ait olan, haklar\u0131 da benim hakk\u0131m olan k\u00f6le\u00admin bana kar\u015f\u0131 ne hakk\u0131 olabilir? Bana ait olan haklar\u0131n gene bana kar\u015f\u0131 ileri s\u00fcr\u00fclmesinin hi\u00e7bir anlam\u0131 yoktur.<\/p>\n
Grotius ve \u00f6tekiler, s\u00f6zde k\u00f6lelik hakk\u0131n\u0131n bir ba\u015fka k\u00f6ke\u00adnini de sava\u015fta buluyorlar. Onlara g\u00f6re yenenin yenileni \u00f6l\u00add\u00fcrmeye hakk\u0131 oldu\u011fundan, yenilen, hayat\u0131n\u0131 \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc vermek pahas\u0131na sat\u0131n alabilir; bu uzla\u015fma, yenilenin de ye\u00adnenin de \u00e7\u0131kar\u0131na oldu\u011fundan, daha da me\u015frula\u015f\u0131r.<\/p>\n
Ancak bu s\u00f6zde \u201cyenilenleri \u00f6ld\u00fcrme hakk\u0131\u201dn\u0131n hi\u00e7 de sa\u00adva\u015f halinin bir sonucu olmad\u0131\u011f\u0131 a\u00e7\u0131k\u00e7a bellidir. Bunun ba\u015fl\u0131\u00adca nedeni, ilksel ba\u011f\u0131ms\u0131zl\u0131klar\u0131, serbestlikleri i\u00e7inde ya\u015fayan insanlar\u0131n, aralar\u0131nda ne bar\u0131\u015f ne de sava\u015f hali olu\u015fturacak ka\u00addar s\u00fcrekli, sabit ili\u015fkiler i\u00e7inde olmamalar\u0131d\u0131r; sonu\u00e7ta, do\u00ad\u011fal olarak d\u00fc\u015fmanlar\u0131 da yoktur. Sava\u015f halini do\u011furan \u015fey in\u00adsanlar aras\u0131ndaki ili\u015fkiler de\u011fil, nesneler, \u015feyler aras\u0131ndaki i\u00adli\u015fkilerdir; sava\u015f hali yal\u0131n ki\u015fisel ili\u015fkilerden de\u011fil, ger\u00e7ek i\u00adli\u015fkilerden do\u011far; insanla insan, ki\u015fiyle ki\u015fi aras\u0131nda bir \u00f6zel sava\u015f hali, ne s\u00fcrekli, sabit bir m\u00fclkiyetin olmad\u0131\u011f\u0131 do\u011fal ya\u00ad\u015fam halinde ne de her \u015feyin yasalar\u0131n yetkesi alt\u0131nda bulun\u00addu\u011fu toplumsal ya\u015fam halinde var olur.<\/p>\n
Ki\u015fisel kavgalar, d\u00fcellolar, \u00e7arp\u0131\u015fmalar bir \u201chal\u201d olu\u015fturma\u00adyan edimlerdir; Fransa kral\u0131 IX Louis\u2019nin kurumlar\u0131n\u0131n ona\u00add\u0131\u011f\u0131, Tanr\u0131sal bar\u0131\u015f\u0131n ise y\u00fcr\u00fcrl\u00fckten kald\u0131rd\u0131\u011f\u0131 \u00f6zel sava\u015flara gelince, bunlar derebeylik y\u00f6netiminin yasalar\u0131 k\u00f6t\u00fcye kullan\u00admas\u0131, hakka tecav\u00fcz\u00fcd\u00fcr; hi\u00e7 bu denli sa\u00e7ma, anlams\u0131z, \u00fcste\u00adlik do\u011fal hukukun ilkelerine, her t\u00fcrl\u00fc tutarl\u0131 toplum d\u00fczeni\u00adne (politie) kar\u015f\u0131 bir sistem gelmemi\u015ftir bug\u00fcne dek.<\/p>\n
\u00d6yleyse sava\u015f insanla insan aras\u0131ndaki bir ba\u011f\u0131nt\u0131 de\u011fil, Devlet\u2019le Devlet aras\u0131ndaki bir ba\u011f\u0131nt\u0131d\u0131r; bu ba\u011f\u0131nt\u0131 i\u00e7inde bireyler, ne insan hatta. ne de yurtta\u015f olarak de\u011fil, fakat asker s\u0131fat\u0131yla, vatan\u0131n \u00fcyeleri s\u0131fat\u0131yla de\u011fil, onu koruyan s\u0131fat\u0131yla, ar\u0131zi olarak birbirlerine d\u00fc\u015fmand\u0131rlar. Nihayet Devletlerin d\u00fc\u015fman\u0131 olsa olsa ba\u015fka Devletler olabilir, insanlar de\u011fil; \u00e7\u00fcnk\u00fc farkl\u0131 cinsten \u015feyler aras\u0131nda ger\u00e7ek bir ba\u011f\u0131nt\u0131 kurmak olas\u0131 de\u011fildir.<\/p>\n
Bu ilke \u00f6teden beri konmu\u015f genel kurallara, t\u00fcm uygar halklar\u0131n s\u00fcrekli, de\u011fi\u015fmez uygulamalar\u0131na da uygundur. Sava\u015f ilanlar\u0131, y\u00f6neten g\u00fc\u00e7lere de\u011fil, onlar\u0131n uyruklar\u0131na birer uyar\u0131d\u0131r as\u0131l. \u0130ster kral olsun, ister birey, ister halk, bir h\u00fc\u00adk\u00fcmdar\u0131n uyru\u011fu . ki\u015fileri o h\u00fck\u00fcmdara sava\u015f ilan etmeksizin – soyan, vurup \u00f6ld\u00fcren ya da al\u0131koyan, tutsak eden bir yabanc\u0131 d\u00fc\u015fman de\u011fil, haydudun ta kendisidir. Fakat sava\u015f hali i\u00e7in\u00adde, adil bir h\u00fck\u00fcmdar bile, d\u00fc\u015fman \u00fclkede halka – ait her \u015feye pekala el koyabilir, ancak bireylerin can\u0131na ve mal\u0131na el s\u00fcr\u00admez; kendi haklar\u0131n\u0131n da temeli olan haklara sayg\u0131 g\u00f6sterir. Sava\u015f\u0131n amac\u0131, d\u00fc\u015fman Devlet\u2019in yok edilmesi oldu\u011fundan, bu Devlet\u2019i savunanlar\u0131 elleri silahl\u0131 oldu\u011fu s\u00fcrece \u00f6ld\u00fcrme hakk\u0131 vard\u0131r; ancak silahlar\u0131n\u0131 b\u0131rak\u0131p da teslim olur olmaz d\u00fc\u015fman olmaktan ya da d\u00fc\u015fman\u0131n sava\u015f arac\u0131 olmaktan \u00e7\u0131kar, sade birer insan olurlar, o zaman onlar\u0131n hayat\u0131 \u00fczerinde hi\u00e7\u00adbir hak da kalmaz. Bazen \u00fcyelerinden bir tanesini bile \u00f6ld\u00fcr\u00admeden bir Devlet\u2019i yok etmek olas\u0131d\u0131r: \u00d6yleyse sava\u015f, amac\u0131\u00adna ula\u015fmak i\u00e7in gerekli olmayan hi\u00e7bir hakk\u0131 vermez. Bunlar Grotius\u2019un ilkeleri de\u011fildir; \u015fairlerin yetkesini de\u011fil, e\u015fyan\u0131n do\u011fas\u0131n\u0131 temel al\u0131r, akla dayan\u0131rlar.<\/p>\n
Fetih hakk\u0131na gelince, bunun \u201cg\u00fc\u00e7l\u00fc olan hakl\u0131d\u0131r\u201d yasa\u00ads\u0131ndan ba\u015fka hi\u00e7bir dayana\u011f\u0131 yoktur. E\u011fer sava\u015f, yenene, ye\u00adnilen halklar\u0131 katletme, k\u0131l\u0131\u00e7tan ge\u00e7irme hakk\u0131 vermiyorsa, b\u00f6yle bir hak zaten var olmad\u0131\u011f\u0131na g\u00f6re, yenilenleri k\u00f6lele\u015f\u00adtirme hakk\u0131na da – temel olamaz. D\u00fc\u015fman\u0131 \u00f6ld\u00fcrme hakk\u0131, an\u00adcak onu tutsak etmek, k\u00f6lele\u015ftirmek m\u00fcmk\u00fcn olmad\u0131\u011f\u0131nda vard\u0131r; demek ki tutsak etme, k\u00f6lele\u015ftirme hakk\u0131 \u00f6ld\u00fcrme hakk\u0131ndan gelmez: \u00d6yleyse, yenilene, \u00fczerinde kimsenin hi\u00e7bir hakk\u0131 bulunmad\u0131\u011f\u0131 hayat\u0131n\u0131, \u00f6zg\u00fcrl\u00fc\u011f\u00fc pahas\u0131na sat\u0131n\u00a0 ald\u0131rmak haks\u0131z, adaletsiz bir de\u011fi\u015f toku\u015f olur. \u00d6l\u00fcm kal\u0131m hakk\u0131n\u0131 k\u00f6lelik hakk\u0131na dayand\u0131rmakla, k\u00f6lelik hakk\u0131n\u0131 da \u00f6\u00adl\u00fcm kal\u0131m hakk\u0131na dayand\u0131rmakla k\u0131s\u0131r bir d\u00f6ng\u00fcye d\u00fc\u015f\u00fcl\u00add\u00fc\u011f\u00fc a\u00e7\u0131k de\u011fil mi?<\/p>\n
Her \u015feyi \u00f6ld\u00fcrme, kesip bi\u00e7me hakk\u0131 denen \u015fu korkun\u00e7 hakk\u0131n bulundu\u011funu varsaysak bile, sava\u015fta tutsak al\u0131nan ki\u015fi ya da sava\u015fta yenilen, \u00fclkesi i\u015fgal edilen bir ulus, efendisine, zorlanmad\u0131k\u00e7a boyun e\u011fmek zorunda de\u011fildir. Yenen, yeni\u00adlenin hayat\u0131n\u0131n kar\u015f\u0131l\u0131\u011f\u0131 olan bir \u015feyi onun elinden almakla ba\u011f\u0131\u015flam\u0131\u015f olmaz: Onu bir yarar sa\u011flamaks\u0131z\u0131n, yok yere \u00f6l\u00add\u00fcrece\u011fine, yarar sa\u011flayacak bi\u00e7imde \u00f6ld\u00fcrm\u00fc\u015ft\u00fcr. Bu ne\u00addenle yenenin yenilen \u00fczerinde, g\u00fcce eklenen herhangi bir yetke elde etmesi bir yana, aralar\u0131nda ayn\u0131 eskisi gibi sava\u015f ha\u00adli varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmektedir; dahas\u0131, aralar\u0131ndaki ili\u015fki bu du\u00adrumun bir sonucudur; sava\u015f hakk\u0131n\u0131n kullan\u0131lmas\u0131 hi\u00e7bir ba\u00adr\u0131\u015f antla\u015fmas\u0131n\u0131 varsaymaz. Aralar\u0131nda yap\u0131lan bir antla\u015fma oldu\u011funu kabul edelim: Ancak bu antla\u00a7ma sava\u00a7 halini yok etmek \u00a7\u00f6yle dursun, onun s\u00fcrmesini varsayar.<\/p>\n
B\u00f6ylece, duruma hangi yandan bak\u0131l\u0131rsa bak\u0131ls\u0131n, k\u00f6lelik hakk\u0131 s\u0131f\u0131rd\u0131r, hi\u00e7tir; bu hi\u00e7lik yaln\u0131zca me\u015fru olmamas\u0131ndan de\u011fil, sa\u00e7mal\u0131\u011f\u0131ndan ve hi\u00e7bir anlam ta\u015f\u0131mamas\u0131ndan gelir. Bu iki s\u00f6zc\u00fck, yani k\u00f6lelik ve hak birbirleriyle \u00e7eli\u015fkilidir; bi\u00adri hep \u00f6tekini d\u0131\u015flar. \u0130ster insanla insan aras\u0131nda olsun, ister insanla ulus, \u015fu s\u00f6ylem hep anlams\u0131z kalacakt\u0131r. \u201cSeninle \u00f6y\u00adle bir antla\u015fma yap\u0131yorum ki, hep senin zarar\u0131na, benim \u00e7\u0131ka\u00adr\u0131ma olacak; ona keyfimin istedi\u011fi s\u00fcrece uyaca\u011f\u0131m, sen de gene benim keyfimin istedi\u011fi s\u00fcrece uyacaks\u0131n.\u201d<\/p>\n
Toplum S\u00f6zle\u015fmesi Ya Da Siyasi Hukuk \u0130lkeleri | K\u00f6leli\u011fe Dair – Jean-Jacques Rousseau<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":" Hi\u00e7bir insan\u0131n hemcinsi \u00fczerinde do\u011fal bir otoritesi ol\u00admad\u0131\u011f\u0131na, g\u00fc\u00e7 de hi\u00e7bir hak yaratmad\u0131\u011f\u0131na g\u00f6re, insanlar ara\u00ads\u0131ndaki her t\u00fcrl\u00fc me\u015fru otoritenin temeli olarak kala kala yal\u00adn\u0131z toplumsal uzla\u015f\u0131lar kal\u0131r. Grotius, “birey \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc ba\u015fkas\u0131na devredip bir efendi\u00adnin k\u00f6lesi olabildi\u011fine g\u00f6re, neden b\u00fct\u00fcn bir halk \u00f6zg\u00fcrl\u00fc\u011f\u00fc\u00adn\u00fc topluca devredip bir kral\u0131n uyru\u011fu olmas\u0131n” der. Burada a\u00e7\u0131klama gerektiren anlam\u0131 belirsiz […]<\/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":{"0":"post-7084","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-felsefe-genel"},"yoast_head":"\n