{"id":7132,"date":"2018-08-11T12:23:03","date_gmt":"2018-08-11T09:23:03","guid":{"rendered":"http:\/\/localhost\/wordpress\/2018\/08\/11\/tarih-felsefesi-uzerine-tezler-walter-benjamin\/"},"modified":"2024-04-27T11:15:31","modified_gmt":"2024-04-27T08:15:31","slug":"tarih-felsefesi-uzerine-tezler-walter-benjamin","status":"publish","type":"post","link":"https:\/\/narteks.net\/index.php\/2018\/08\/11\/tarih-felsefesi-uzerine-tezler-walter-benjamin\/","title":{"rendered":"Tarih Felsefesi \u00dczerine Tezler | Walter Benjamin"},"content":{"rendered":"

\"\"Bilinen bir \u00f6yk\u00fcd\u00fcr hani, kar\u015f\u0131s\u0131ndakinin her hamlesi\u00adne duraksamas\u0131z gere\u011fince kar\u015f\u0131-hamle yapabilen, hi\u00e7 durma\u00addan yenip kazanan makinadan bir satran\u00e7 oyuncusu… A\u011fz\u0131n\u00adda nargilesinin marpucu, T\u00fcrk sar\u0131\u011f\u0131 kafas\u0131nda, satran\u00e7 tahta\u00ads\u0131n\u0131n ba\u015f\u0131na kurulmu\u015f bir kukla… Aynalardan yap\u0131lm\u0131\u015f d\u00fczen\u00adlemenin satran\u00e7 tahtas\u0131n\u0131 ne yandan bak\u0131lsa saydamm\u0131\u015f gibi g\u00f6sterdi\u011fi bir oyun. Ger\u00e7ekte ise, i\u015finin ehlidir satranc\u0131 oyna\u00adyan; bir c\u00fccedir kuklan\u0131n ellerine h\u00fckmeden, sakland\u0131\u011f\u0131 do\u00adlaptan, iplerle. Buradaki d\u00fczenlenimin felsefi bir ayn\u0131s\u0131n\u0131n t\u0131pk\u0131s\u0131n\u0131 da, biz olu\u015fturabiliriz. “Tarihsel materyalizm”i bura\u00addaki kukla gibi tasarlay\u0131p her oyunu, her eli kazanaca\u011f\u0131n\u0131 umabiliriz kendili\u011finden. B\u00f6ylece, g\u00fcn\u00fcm\u00fczde, eskiyip kocad\u0131\u011f\u0131 i\u00e7in g\u00f6zlerden uza\u011fa \u00e7ekilmi\u015f dinin g\u00f6rd\u00fc\u011f\u00fc hizmeti g\u00f6\u00adren bir oyun bile d\u00fczenleyebiliriz kendi kendimize.<\/p>\n

II.
\n“\u0130nsan do\u011fas\u0131n\u0131n en g\u00f6z kama\u015ft\u0131r\u0131c\u0131 \u00f6zelliklerinden bi\u00adri de,” diye yaz\u0131yor Lotze, “kimi kez \u00e7ok bencil olsa da, ya\u015fa\u00add\u0131\u011f\u0131 g\u00fcn i\u00e7inde gelece\u011fi d\u00fc\u015f\u00fcnebilmekle, bencillik ve k\u0131skan\u00adman\u0131n kar\u015f\u0131s\u0131nda kendini \u00f6zg\u00fcr k\u0131labilmesidir.” D\u00fc\u015f\u00fcn\u00fcnce g\u00f6r\u00fcyoruz ki, mutluluktan anlad\u0131\u011f\u0131m\u0131z \u015fey, bizim kendi varo\u00adlu\u015fumuzun ak\u0131\u015f\u0131n\u0131n bize y\u00fckledi\u011fi kendi zaman\u0131m\u0131z\u0131n renk\u00adlerini ta\u015f\u0131yor derinden. \u0130\u00e7imizde \u00f6zenme uyand\u0131ran, g\u0131pta et\u00adti\u011fimiz mutluluk t\u00fcr\u00fc, yaln\u0131zca, soluyabildi\u011fimiz havayla, konu\u015fabildi\u011fimiz ba\u015fka insanlarla, bize kendisini verebilmi\u015f ka\u00add\u0131nlarla vark\u0131labildi\u011fimiz mutluluktur. Ba\u015fka, bir deyi\u015fle, mutluluk diye tasarlayabildi\u011fimiz, \u015fimdi yoksunu oldu\u011fu\u00admuz i\u00e7in bir g\u00fcn kavu\u015faca\u011f\u0131m\u0131z\u0131 tasarlad\u0131klar\u0131m\u0131zla ba\u011f\u0131nt\u0131l\u0131\u00add\u0131r \u00e7\u00f6z\u00fclmezcesine. Ayn\u0131 durum, tarihin ilgi alan\u0131 olan ge\u00e7\u00admi\u015fe ili\u015fkin tasar\u0131mlar\u0131m\u0131z i\u00e7in de ge\u00e7erlidir. Ge\u00e7mi\u015f, kendi\u00adsinin yan\u0131s\u0131ra, ge\u00e7ici bir dizini de ta\u015f\u0131r; gelecekteki “kefare\u00adti” (redemption) an\u0131msats\u0131n; kendisiyle bu kefaret\u2019e ba\u011fla\u00adn\u0131mlar kural\u0131m diye. Ge\u00e7mi\u015fin ku\u015faklar\u0131 ile, bug\u00fcn\u2019\u00fc ya\u015fa\u00adyan ku\u015fak aras\u0131nda gizli bir oyda\u015fma, bir anla\u015fma vard\u0131r san\u00adki. Bizim geli\u015fimizi bekleyen bir d\u00fcnyad\u0131r ya\u015fad\u0131\u011f\u0131m\u0131z. “\u00d6n\u00adc\u00fcllerimiz olan t\u00fcm ge\u00e7mi\u015f ku\u015faklar gibi, bizim de i\u00e7imizde ya\u015fatt\u0131\u011f\u0131m\u0131z, ge\u00e7mi\u015fin onun \u00fczerinde hakk\u0131 olan g\u00fc\u00e7s\u00fcz bile olsa, Mesih\u00e7i bir g\u00fc\u00e7 var. Bu hak, bu istem, kar\u015f\u0131l\u0131\u011f\u0131 kolayca ve ba\u015ftan savma bir bi\u00e7imde verilebilecek bir hak de\u011fildir. Tarihsel materyalistler i\u015fin bu yan\u0131n\u0131 iyi bilirler.<\/p>\n

III.
\n\u015euras\u0131 \u00f6nemliydi, buras\u0131 \u00f6nemsizdi demeden ge\u00e7mi\u015fi bize anlatan bir tarih tutanak\u00e7\u0131s\u0131n\u0131n (vak\u2019a n\u00fcvis bu i\u015fi ya\u00adparken uydu\u011fu hakikat \u015fudur: bir kez olmu\u015f olan bir \u015fey, ta\u00adrih i\u00e7in yitik bir \u015fey say\u0131lamaz art\u0131k. Ama hi\u00e7 ku\u015fku yok, yaln\u0131z ve yaln\u0131z, yoksunla\u015ft\u0131r\u0131m\u0131n\u0131n kefaretini elde edebilmi\u015f bir insanl\u0131k ge\u00e7mi\u015finin hakettirdiklerine sahiplenebilir, ka\u00advu\u015fabilir – yani, ancak ve ancak, kefaretine kavu\u015fabilmi\u015f bir insanl\u0131k i\u00e7in m\u00fcmk\u00fcnd\u00fcr her an\u0131 zikre de\u011fer bir ge\u00e7mi\u015fe sa\u00adhip olmu\u015f olabilmek. Ancak b\u00f6ylesi bir insanl\u0131k i\u00e7indir ya\u00ad\u015fanm\u0131\u015f olan her an\u0131n gelecek g\u00fcne eri\u015ftirici bir al\u0131nt\u0131 (ikti\u00adbas) olabilme olana\u011f\u0131 – ki bu s\u00f6zkonusu gelecek g\u00fcn Yarg\u0131 G\u00fcn\u00fc\u2019d\u00fcr.<\/p>\n

IV.<\/p>\n

“\u00d6nce yemek i\u00e7in bir\u015feyler, giymek i\u00e7in bir \u015feyler aran, Tanr\u0131n\u0131n krall\u0131\u011f\u0131 da gelir, yan\u0131s\u0131ra bunlar\u0131n ard\u0131ndan<\/em>”
\nHegel, 1807<\/strong><\/p>\n

Marx\u2019tan haberdar bir tarih\u00e7inin g\u00f6z\u00fcnde her zaman varolan s\u0131n\u0131f m\u00fccadelesi, onlar olmadan, incelmi\u015f, geli\u015fkin ve tinsel hi\u00e7bir \u015feyin varolamayaca\u011f\u0131 basit ve maddi \u015feylere eri\u015febilme sava\u015f\u0131d\u0131r. Bununla beraber, s\u0131n\u0131f m\u00fccadelesi i\u00e7in\u00addeki varl\u0131klar\u0131n\u0131 hissedilebilir k\u0131lan yengici yan\u0131n pay\u0131na d\u00fc\u00ad\u015fen ganimetler de\u011fildir bu ince geli\u015fkin, tinsel de\u011ferler. Bu de\u011ferler kendilerini s\u0131n\u0131f m\u00fccadelesinin i\u00e7inde yi\u011fitlik ola\u00adrak, y\u0131lmazl\u0131k ve ta\u015f \u00e7atlatan bir sab\u0131r olarak g\u00f6sterir. Bun\u00adlar, yenilgiyle ge\u00e7ilmi\u015f bir ge\u00e7mi\u015fe yeniden bi\u00e7im verebilen g\u00fcce sahiptir; ge\u00e7mi\u015fin ve ya\u015fanan g\u00fcn\u00fcn h\u00fck\u00fcmdar olmala\u00adr\u0131n\u0131n ve olanlar\u0131n\u0131n her yengisini yalanc\u0131 \u00e7\u0131karacak g\u00fc\u00e7tedir\u00adler. \u00c7i\u00e7eklerin g\u00fcne\u015fe d\u00f6nmeden edememeleri gibi, giz do\u00adlu bir g\u00fcnedo\u011frulumla, ge\u00e7mi\u015f de tarihin g\u00f6klerinde y\u00fckse\u00adlen g\u00fcne\u015fe do\u011frulmadan edemez. Bir tarihsel materyalist t\u00fcm de\u011fi\u015fimle olu\u015fum a\u015famalar\u0131n\u0131n bu en derinlerden seyre\u00addenini bilip tan\u0131madan, \u00f6\u011frenmi\u015f olmadan duramaz.<\/p>\n

V.
\nGe\u00e7mi\u015fin hakikatine uygun (sahih) g\u00f6r\u00fcn\u00fcm\u00fc, yan\u0131\u00adm\u0131zdan kay\u0131p gidiyor yitmecesine. Ge\u00e7mi\u015f, ancak, bilinip an- lamland\u0131rabildi\u011fi an\u0131\u2019nda parlay\u0131p g\u00f6r\u00fcn\u00fcveren bir imge ola\u00adrak yakalanabilirse yakalanabilir. Bir daha da hi\u00e7 yakalan\u00admaz. “Ger\u00e7ek bizden hi\u00e7bir zaman ka\u00e7\u0131p uzakla\u015famaz”: tarihsicili\u011fin (historicism) tarihsel bak\u0131\u015f tarz\u0131 i\u00e7inde Gottfried Keller\u2019in bu s\u00f6zleri, bir tarihsel materyalistin tarihsicilikle yolunu ay\u0131rmas\u0131 gereken noktay\u0131 belirliyor tam\u0131 tam\u0131na. \u00c7\u00fcnk\u00fc, g\u00fcn\u2019\u00fcn, kendi\u2019sinin derdi say\u0131p da adamak\u0131ll\u0131 bilinci\u00adne varmad\u0131\u011f\u0131, \u00f6\u011frenmedi\u011fi ge\u00e7mi\u015fe ait her imge gerigetirilmez bir bi\u00e7imde, yitip gidecektir. (Ge\u00e7mi\u015fin tarih\u00e7isinin \u00e7\u0131rp\u0131nmalar i\u00e7indeki bir y\u00fcrekle bize kadar saklay\u0131p iletti\u011fi ge\u00e7\u00admi\u015fin iyi havadisleri, tam da bizim i\u00e7in konu\u015fmaya u\u011fra\u015f\u0131r\u00adken, yitirilip heder edilmi\u015f olabilir bu y\u00fczden.)<\/p>\n

VI.
\nGe\u00e7mi\u015fi tarihe uygun olarak yeniden konu\u015fturabil- mek, onu, “bir zamanlar ger\u00e7ekten nas\u0131lsa \u00f6yle” (Ranke) an\u00adlamak olamaz, olmamal\u0131d\u0131r. Ge\u00e7mi\u015fi tarihe uygun olarak ye\u00adniden konu\u015fturabilmek, bir tehlike anl\u0131\u011f\u0131nda (moment) bir anda parlad\u0131\u011f\u0131nda onunla bir bellek kazanmak demektir. Ta\u00adrihsel materyalizm, tehlike-olan zaman bile\u015fkesinde (mo\u00adment) s\u00fcr\u00fcle\u015fmemi\u015f, ayr\u0131k kalabilmi\u015f insana beklenmedik bir anda g\u00f6r\u00fcn\u00fcveren bu imgeyi akla nak\u015fetmenin pe\u015finde olmal\u0131d\u0131r. Buradaki tehlike hem gelenek-olan\u0131n i\u00e7eri\u011fini etki\u00adsi alt\u0131na al\u0131r, hem de tehlikenin al\u0131mlay\u0131c\u0131lar\u0131n\u0131 etkiler. Gele\u00adnek i\u00e7in de, tehlikenin al\u0131mlay\u0131c\u0131s\u0131 olan \/ g\u00fcn\u2019deki insan – \u00e7. \/i\u00e7in de ayn\u0131 tehdit s\u00f6zkonusudur: y\u00f6netimdeki egemen s\u0131n\u0131\u00adf\u0131n bir ara\u00e7\u2019\u0131 olup \u00e7\u0131kmak. Her \u00e7a\u011fda gelene\u011fi, kendisini ye\u00adnilgiye u\u011fratacak olan conformism\u2019e kar\u015f\u0131, yeniden ve yeni\u00adden direndirmeye \u00e7al\u0131\u015f\u0131lmal\u0131d\u0131r. Mesih, yoksun b\u0131rak\u0131lm\u0131\u015fla\u00adr\u0131n kefaretinin ger\u00e7ekle\u015ftiricisi olarak gelecek de\u011fildir sade\u00adce: \u0130sa-d\u00fc\u015fmanlar\u0131nm buyru\u011funda bir zulmedici olarak da gelebilir deniyor. Ge\u00e7mi\u015fin ba\u011fr\u0131ndan umudun k\u00f6z\u00fcn\u00fc bu\u00adlup parlatacak olan tarih\u00e7i, yaln\u0131z ve yaln\u0131z, e\u011fer yengiyi d\u00fc\u015f\u00adman kazanacak olursa zulm\u00fcnden \u00f6l\u00fclerin bile kurtulamaya\u00adca\u011f\u0131n\u0131 iyi bilen tarih\u00e7i olabilir. Ve bu d\u00fc\u015fman\u0131n yengiyi kaza\u00adnacak yan olma olas\u0131l\u0131\u011f\u0131 yeterince azalt\u0131labilmi\u015f de de\u011fildir.<\/p>\n

VII.<\/p>\n

“D\u00fc\u015f\u00fcn, bil bu karanl\u0131\u011f\u0131 ve bu b\u00fcy\u00fck so\u011fu\u011fu Yoksunlu\u011fun yank\u0131land\u0131\u011f\u0131 vadimizdeki.”<\/em>
\nBrecht, \u00dc\u00e7 Kuru\u015fluk Opera<\/strong><\/p>\n

Tarihin bir \u00e7a\u011f\u0131n\u0131 yeniden diriltmek isteyen tarih\u00e7ile\u00adre, Fustel de Coulanges, inceledikleri d\u00f6nemden\u00a0 son\u00adraki \u00e7a\u011flara ait t\u00fcm bildiklerini unutup bir yana b\u0131rakmalar\u0131\u00adn\u0131 s\u00f6yl\u00fcyor. Tarihsel materyalizmin yolunu ayr\u0131 tutmas\u0131 ge\u00adreken y\u00f6ntemin ne oldu\u011funu bunun kadar g\u00fczel hi\u00e7bir \u015fey anlatamaz. Bu anlay\u0131\u015f k\u00f6keni \u00fc\u015fengin bir kalbin t\u00fckenmi\u015fli\u00ad\u011finden, acedia\u2019dan kaynaklanan; k\u0131sac\u0131k kendi an\u0131nda \u0131\u015f\u0131lda\u00ady\u0131p g\u00f6r\u00fcn\u00fcveren ger\u00e7ek (genuine) tarihsel imaj\u0131 anlamak\u00adtan, kavramaktan, kazanmaktan umudu kesmi\u015f olman\u0131n ge\u00adtirdi\u011fi bir yak\u0131nl\u0131k duyma arac\u0131l\u0131\u011f\u0131yla anlamakla yetindirme\u00addin Orta\u00e7a\u011f dinbilimcileri aras\u0131nda mutsuzlu\u011fun tam da k\u00f6\u00adk\u00fc say\u0131lan bir duyarl\u0131l\u0131kt\u0131r bu. Bu duyarl\u0131l\u0131\u011f\u0131n a\u015finas\u0131 Flaubert \u015funu yaz\u0131yor: “Peu de gens devineront combien il a fallu etre triste pour ressusciter Carthage.( “Kartaca\u2019y\u0131 yeniden canland\u0131rabilirdi i\u00e7in ne denli keder ve h\u00fczne katlanmak gerekti\u011fni pek az kimse takdir edebilir.) Bu duyarl\u0131l\u0131\u011f\u0131n ge\u00adtirdi\u011fi kederin ve h\u00fczn\u00fcn ger\u00e7ekli\u011finin anla\u015f\u0131labilmesi i\u00e7in, tarihsicili\u011fin yanda\u015f\u0131 tarih\u00e7inin duyarl\u0131l\u0131\u011f\u0131n\u0131n, ve duydu\u011fu ya\u00adk\u0131nl\u0131\u011f\u0131n ger\u00e7ekte kime, kim i\u00e7in oldu\u011funu d\u00fc\u015f\u00fcnmek gere\u00adkir.<\/p>\n

Bunun ka\u00e7\u0131n\u0131lmaz yan\u0131t\u0131, “yengiyi kazanan yan i\u00e7in ve bu yana” oluyor. Ve t\u00fcm egemenler, h\u00fckmedenler, \u00f6nc\u00fclleri olan yengici fatihlerin varisleridir. \u00c7\u00fcnk\u00fc, yengiciye yak\u0131n\u00adl\u0131k duyma egemenlere yarar sa\u011flar, \u00f6n\u00fcnde sonunda, Tarih\u00adsel materyalist, bu ne anlama gelmektedir, bilir. G\u00fcn\u00fcm\u00fcze dek, her kim ki yengici diye yer alm\u0131\u015ft\u0131r tarihte, ya\u015fad\u0131\u011f\u0131m\u0131z g\u00fcn\u00fcn egemenlerinin aman dilemek i\u00e7in ayaklar\u0131na kapan\u00admaya boyun e\u011fdirilmi\u015f yenikleri \u00e7izmeleri alt\u0131na ald\u0131\u011f\u0131 tek bir uzun yengi alay\u0131n\u0131n i\u00e7indedir eskinin yengicileriyle birlik\u00adte. Geleneksel uygulaman\u0131n gere\u011fi olarak, sava\u015f\u0131n ganimet\u00adleri yengi alay\u0131yla birliktedir bu resmi ge\u00e7itte. Bu ganimetle\u00adre, k\u00fclt\u00fcr h\u00e2zineleri diyorlar. Bir tarihsel materyalist ise B\u00fct\u00fcn bu h\u00e2zinelere dikkati uyan\u0131kl\u0131\u011fa \u00e7a\u011f\u0131ran bir uzak\u00adl\u0131kla ve so\u011fuklukla\u00a0 bakar. \u00c7\u00fcnk\u00fc, hi\u00e7 istisnas\u0131z, g\u00f6rd\u00fc\u00ad\u011f\u00fc, bakt\u0131\u011f\u0131 k\u00fclt\u00fcrel hazineler, i\u00e7inde deh\u015feti duymadan ba\u00adkamayaca\u011f\u0131 bir k\u00f6kenden gelmektedir. G\u00f6rd\u00fc\u011f\u00fc k\u00fclt\u00fcr h\u00e2zi\u00adneleri, varl\u0131klar\u0131n\u0131, sadece onlar\u0131 yaratan b\u00fcy\u00fck insanlar\u0131n ak\u0131l ve yetilerine de\u011fil; fakat bu insanlar\u0131n \u00e7a\u011fda\u015f\u0131 olarak ya\u00ad\u015fam\u0131\u015f nice isimsiz insan\u0131n ortak emek ve zahmetine de bor\u00e7\u00adludur. Tek bir uygarl\u0131k belgesi yoktur ki, ayn\u0131 anda barbarl\u0131\u00ad\u011f\u0131n da belgesi olmas\u0131n.<\/p>\n

Ve nas\u0131l b\u00f6ylesi tek bir belge bile barbarl\u0131ktan az\u00e2d olamam\u0131\u015fsa, barbarl\u0131k da k\u00fclt\u00fcr h\u00e2zinele\u00adrinin bir varisten di\u011ferine kal\u0131tlamm tarz\u0131na damgas\u0131n\u0131 vur\u00admaktan alakoyamam\u0131\u015ft\u0131r kendisini. Tarihsel materyalist olan biri, i\u015fte bunun y\u00fcz\u00fcndendir ki, kendisine seyrettirilen bu resmi ge\u00e7itte g\u00f6rd\u00fcklerinden, m\u00fcmk\u00fcn olan\u0131n en sonuna dek, kendini uzak saymal\u0131d\u0131r. Tarihsel materyalistin tarihle kar\u015f\u0131la\u015fmas\u0131nda \u00fczerine d\u00fc\u015fen g\u00f6rev, al\u0131\u015f\u0131lm\u0131\u015fl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcr\u00adme tabiat\u0131ndaki tarihi hi\u00e7 ho\u015fnut etmemek, edememek ol\u00admal\u0131d\u0131r.<\/p>\n

VIII.
\nBask\u0131 alt\u0131na d\u00fc\u015fm\u00fc\u015flerin gelene\u011fi, i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z “\u00e2cil durumun” istisna de\u011fil, kaide oldu\u011funu \u00f6\u011fretiyor bizle- re. D\u00fc\u015f\u00fcncemize bu derinli\u011fi kazand\u0131racak bir tarih anlay\u0131\u015f\u0131\u00adna varmak zorunday\u0131z. Ancak buna vard\u0131\u011f\u0131m\u0131zdad\u0131r ki, ger\u00ad\u00e7ek anlamda bir \u00e2cil durumu olu\u015fturman\u0131n bizlere d\u00fc\u015fen bir g\u00f6rev oldu\u011funu yeterince a\u00e7lk g\u00f6rebilece\u011fiz ve bu durum fa\u00ad\u015fizme kar\u015f\u0131 m\u00fccadelemizde konumumuzu geli\u015ftirip g\u00fc\u00e7len\u00addirecektir. Fa\u015fizmin \u015fans\u0131n\u0131n bir nedeni de, ona kar\u015f\u0131 \u00e7\u0131kan\u00adlar\u0131n, geli\u015fme ad\u0131na diyerek, onu tarihsel bir norm olarak g\u00f6rmeleridir. \u015eu ya\u015fad\u0131klar\u0131m\u0131z\u0131n yirminci y\u00fczy\u0131lda “h\u00e2l\u00e2” m\u00fcmk\u00fcn olabilmesinin yaratt\u0131\u011f\u0131 \u015fa\u015fk\u0131nl\u0131k ve hayret, hi\u00e7 de felsefi de\u011fildir. Bu \u015fa\u015fk\u0131nl\u0131k, bu hayret -belirtti\u011fim tarih g\u00f6\u00adr\u00fc\u015f\u00fcn\u00fcn yaratabilece\u011fi bir bilgiyle bu ya\u015fananlara bakmay\u0131 \u00f6\u011frenmedi\u011fimiz s\u00fcrece- bilginin ba\u015flang\u0131c\u0131 olamayacakt\u0131r.<\/p>\n

IX.<\/p>\n

“Mein Fl\u00fcgel ist zum Schvvamg bereit, ich kehrte gern zur\u00fcck, denn blieb ich an lebendige Zeit, ich hatte wenig Gl\u00fcck. (U\u00e7maya haz\u0131r kanatlar\u0131m,\/ Gerilere d\u00f6nsem derim hep.\/ Za\u00admans\u0131z zamanlarca beklersem b\u00f6yle,\/ Hi\u00e7 mi hi\u00e7, kalmaz ki \u015fan\u00ads\u0131m.)”<\/em>
\nGerhard Scholem, “Gruss vom Angelus”<\/strong><\/p>\n

Klee\u2019nin “Angelus Novus” diye bilinen bir tablosunda, sanki hep \u00f6yle bak\u0131p seyretsin diye yap\u0131ld\u0131\u011f\u0131 yerden art\u0131k ne\u00adredeyse kalk\u0131p ba\u015fka yerlere gidece\u011fe benzeyen bir melek tasvir edilmi\u015ftir. G\u00f6zleriyle dik dik bakan, a\u011fz\u0131 a\u00e7\u0131lm\u0131\u015f, ka\u00adnatlar\u0131 gerilmi\u015f. Bu insano\u011flunun tarihin tasvirini yapmas\u0131\u00add\u0131r: Y\u00fcz\u00fc ge\u00e7mi\u015fe d\u00f6n\u00fckt\u00fcr. Bizim bir zincirin halkalar\u0131 gi\u00adbi g\u00f6rebildi\u011fimiz olaylar\u0131, o ard\u0131 ard\u0131na dizilmi\u015f y\u0131k\u0131mlar ve felaketler y\u0131\u011f\u0131n\u0131 olarak tek bir kata\u015ftrof bi\u00e7iminde g\u00f6rmekte\u00addir. Melek, kendisine kalsa orada daha duracak, \u00f6l\u00fcleri ayakland\u0131racak ve y\u0131k\u0131lm\u0131\u015f, par\u00e7alanm\u0131\u015f her \u015feyi yeniden bir t\u00fcml\u00fc\u011fe k\u00fcvu\u015fturacak gibidir. Fakat cennet\u2019ten bir f\u0131rt\u0131na kopup gelmektedir; mele\u011fin kanatlar\u0131na \u00e7arpan r\u00fczg\u00e2r \u00f6yle\u00adsine \u015fiddetlidir ki, melek art\u0131k kapatamaz olmu\u015ftur kanatla\u00adr\u0131n\u0131. Bu f\u0131rt\u0131na, kar\u015f\u0131 konulmaz bir bi\u00e7imde mele\u011fi, arkas\u0131n\u0131 d\u00f6nd\u00fc\u011f\u00fc gelece\u011fe do\u011fru u\u00e7urmakta, \u00f6n\u00fcndeki d\u00f6k\u00fcnt\u00fc ve moloz y\u0131\u011f\u0131n\u0131 ise yerden g\u00f6klere kadar y\u00fckselmektedir. Bu f\u0131rt\u0131na, bizlerin ilerleme dedi\u011fimiz \u015feydir.<\/p>\n

X.
\nKe\u015fi\u015flik \u00f6\u011fretisinin inzivaya \u00e7ekilmi\u015f manast\u0131r ke\u015fi\u015fle\u00adrinin kendi i\u00e7lerini dinleyip tefekk\u00fcre dalmalar\u0131 i\u00e7in \u00fczerin\u00adde durdu\u011fu konular (temalar), asl\u0131nda, onlar\u0131 bu d\u00fcnyadan ve d\u00fcnya i\u015flerinden uzak tutmak i\u00e7in se\u00e7ilmi\u015f konulard\u0131r. Bi\u00adzim burada geli\u015ftirmekte oldu\u011fumuz d\u00fc\u015f\u00fcnceler, g\u00f6zlemler de bu t\u00fcr e\u011filimlere ili\u015fkin.<\/p>\n

Fa\u015fizme kar\u015f\u0131t olanlar\u0131n kendilerine umut ba\u011flad\u0131\u011f\u0131 si\u00adyaset\u00e7ilerin yorulup yenik d\u00fc\u015ft\u00fc\u011f\u00fc, \u00fcstelik bu yenilgilerini kendi davalar\u0131na ihanet ederek kan\u0131tlad\u0131klar\u0131 bir zamanda bu g\u00f6zlemler ya\u015fad\u0131\u011f\u0131m\u0131z siyaset d\u00fcnyas\u0131n\u0131 ihanet edenlerin kurduklar\u0131 tuzaktan, kapandan kurtarmay\u0131 ama\u00e7lamaktad\u0131r. Bizim d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fcuz \u015fey de, siyaset\u00e7ilerin ilerlemeye olan inat\u00e7\u0131 imanlar\u0131n\u0131n, kendi “kitle temellerine” duyduklar\u0131 g\u00fcve\u00adnin, son olarak da, denetlenmesi olanaks\u0131z ayg\u0131tlarla k\u00f6lece b\u00fct\u00fcnle\u015fmi\u015f bulunmalar\u0131n\u0131n ayn\u0131 \u015feyin \u00fc\u00e7 ayr\u0131 g\u00f6r\u00fcn\u00fcm\u00fc olu\u015fudur. Bizim bu d\u00fc\u015f\u00fcncemizin ve de\u011ferlendirmemizin amac\u0131, s\u00f6zkonusu siyaset\u00e7ilerin ba\u011fl\u0131 kalmaya devam ettikle\u00adri d\u00fc\u015f\u00fcnceyle su\u00e7 ortakl\u0131\u011f\u0131na giri\u015fmekten sak\u0131nabilecek bir tarih anlay\u0131\u015f\u0131 edinebilmek i\u00e7in ne denli y\u00fcksek bir maliyet \u00f6demesi gerekece\u011fine ili\u015fkin bir fikir verebilmektir.<\/p>\n

XI.
\nBa\u015flang\u0131\u00e7tan beri Sosyal demokrasinin bir b\u00f6l\u00fcm\u00fc, bir k\u0131sm\u0131 olmu\u015f bulunan confortnism, onun sadece sosyal taktiklerinde de\u011fil, fakat ekonomik g\u00f6r\u00fc\u015flerinde de kendi\u00adne yer bulabilmi\u015ftir. Bu durum, Sosyal Demokratlar\u0131n sonra\u00adki zamanlar\u0131ndaki y\u0131k\u0131m\u0131n da nedenlerinden biridir. Alman i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131 hi\u00e7bir \u015fey bu sel ile birlikte i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n da ileri\u00adye do\u011fru hareket etti\u011fini s\u00f6yleyenlerin anlay\u0131\u015flar\u0131 kadar boz\u00admam\u0131\u015f, ifsad etmemi\u015ftir. Bu anlay\u0131\u015f, teknolojik geli\u015fmeleri, kendisinin de yan\u0131s\u0131ra ileriye do\u011fru hareket etti\u011fini sand\u0131\u011f\u0131 ak\u0131nt\u0131n\u0131n \u00e7avlan\u0131 olarak d\u00fc\u015f\u00fcnd\u00fc. Bu, bir ad\u0131m daha at\u0131ld\u0131\u00ad\u011f\u0131nda, teknolojik ilerlemeye yol a\u00e7aca\u011f\u0131 varsay\u0131lan fabrika i\u015f\u00ad\u00e7ili\u011finin siyasal bir kazan\u0131m olu\u015fturaca\u011f\u0131n\u0131 sanan ill\u00fczyona varabilecek bir de\u011ferlendirme oluyordu. Eskinin bilinen pro\u00adtestan i\u015f ahl\u00e2k\u0131, b\u00f6ylece, laikle\u015fmi\u015f bir bi\u00e7imde Alman i\u015f\u00e7ile\u00adrinin aras\u0131nda yeniden canlanm\u0131\u015f oluyordu.<\/p>\n

\u00c7ok daha \u00f6nce\u00adlerin Gotha Program\u0131\u2019nda da (1875 Gotha Kongresi, biri F. Laselle\u2019in, di\u011feri ise K. Manc ve W. Liebnecht\u2019m y\u00f6netimindeki iki Alman Sosyalist partisini birle\u015ftir\u00admi\u015ftir. Liebnecht ve Lasalle tarafmdan tasla\u011f\u0131 haz\u0131rlanan progra\u00adma Londra\u2019da Manc tarafmdan sert bir ele\u015ftiri y\u00f6neltilmi\u015f, kar\u015f\u0131 \u00e7\u0131k\u0131lm\u0131\u015ft\u0131r. Marx\u2019\u0131n “Gotha Program\u0131n\u0131n Ele\u015ftirisi\u2019ne bak\u0131n\u0131z.) \u00e7al\u0131\u015fmay\u0131 “t\u00fcm refah ve k\u00fclt\u00fcr\u00fcn kayna\u011f\u0131” sayd\u0131\u011f\u0131 i\u00e7in bu konudaki anlam bulan\u0131kl\u0131\u00ad\u011f\u0131n\u0131n izlerini g\u00f6rmekteyiz. Marx ise, bu i\u015fin p\u00fcf noktas\u0131n\u0131 fark etmi\u015f oldu\u011fu i\u00e7in, “… Kendisini, onun sahibi olacak kimselerin k\u00f6lesi yapmaya zorunlu olarak muhta\u00e7t\u0131r i\u015f g\u00fc\u00adc\u00fcnden ba\u015fka hi\u00e7bir \u015feyi olmayan ki\u015fi” diye buna kar\u015f\u0131 \u00e7\u0131k\u00adm\u0131\u015ft\u0131r. Ne var ki, bu anlam bulan\u0131kl\u0131\u011f\u0131 s\u00fcrer gider. \u00c7ok ge\u00e7\u00admeden de Josef Dietzgen \u015funlar\u0131 s\u00f6yler: “Modem zamanlar\u0131\u00adn\u0131n kurtar\u0131c\u0131s\u0131na \u00e7al\u0131\u015fma ad\u0131 veriliyor. \u00c7al\u0131\u015fman\u0131n… geli\u015fmesi, g\u00fcn\u00fcm\u00fczde, \u015fimdiye de\u011fin hi\u00e7bir kefaret\u00e7inin yapamad\u0131\u011f\u0131n\u0131 ger\u00e7ekhle\u015ftirebilme olana\u011f\u0131na sahip bulunuyor.” \u00c7al\u0131\u015fman\u0131n ve \u00e7al\u0131\u015fan\u0131n eme\u011finin nitelik ve do\u011fas\u0131na ili\u015fkin bu ham – Marxist anlay\u0131\u015f, \u00e7al\u0131\u015fman\u0131n kendisinin \u00e7al\u0131\u015fman\u0131n \u00fcr\u00fcnlerin\u00adden, bu \u00fcr\u00fcnler i\u015f\u00e7ilerin elinde de\u011filken, nas\u0131l olup da i\u015f\u00e7ile\u00adri yararland\u0131rabilecek oldu\u011fu sorununu es ge\u00e7mektedir.<\/p>\n

Bu anlay\u0131\u015f\u0131n kavrayabildi\u011fi tek ilerleme do\u011faya egemen olma anlam\u0131ndaki olmakta; b\u00f6ylesi bir ilerlemenin toplum \u00fczerin\u00addeki geriletici etkilerini anlayamamakta; daha sonralar\u0131 Fa\u00ad\u015fizmin ilerleme anlay\u0131\u015f\u0131nda kar\u015f\u0131la\u015faca\u011f\u0131m\u0131z teknokratik \u00f6\u011feler ta\u015f\u0131maktad\u0131r. Bu \u00f6\u011felerden biri de, 1848 devrimin- den \u00f6nceki sosyalist \u00fctopyalardan b\u00fcsb\u00fct\u00fcn ba\u015fka bir do\u011fa anlay\u0131\u015f\u0131d\u0131r. Yeni \u00e7al\u0131\u015fma anlay\u0131\u015f\u0131, do\u011fanm s\u00f6m\u00fcr\u00fclmesine y\u00f6nelikti ve saf\u00e7a bir g\u00f6n\u00fcl rahatl\u0131\u011f\u0131yla proletaryan\u0131n s\u00f6m\u00fc\u00adr\u00fclmesine dek uzan\u0131yordu. Bu olgucu (positivistic) anlay\u0131\u015fla kar\u015f\u0131la\u015ft\u0131r\u0131lacak olursa, s\u0131k s\u0131k alay konusu edilen Fourier\u2019in fantazyalar\u0131, \u00e7ok daha sayg\u0131n ve do\u011frudur demek gerekiyor. Fourier\u2019ye g\u00f6re, etkin bir e\u015fg\u00fcd\u00fcmlenme i\u00e7indeki emek\/\u00e7a\u00adl\u0131\u015fma ile yery\u00fcz\u00fc gecesini ayd\u0131nl\u0131\u011fa kavu\u015fturacak d\u00f6rt dolu\u00adnay olu\u015fturabilecek; kutuplar buzlardan kurtar\u0131lacak, tuzlu deniz suyu tatland\u0131r\u0131lacak, vah\u015fetin yaban g\u00fc\u00e7leri insana ya\u00adrarl\u0131 hale getirilebilecekti. B\u00fct\u00fcn bunlar, do\u011fay\u0131 s\u00f6m\u00fcrmek\u00adten \u00e7ok uzak, onun ba\u011fr\u0131nda olanaklar olarak duran yara\u00adt\u0131mlara can verecek bir \u00e7al\u0131\u015fma emek anlay\u0131\u015f\u0131yla kar\u015f\u0131 kar\u015f\u0131\u00adya oldu\u011fumuzu g\u00f6steren \u015feyler. Dietzgen\u2019in deyi\u015findeki gibi do\u011faya “bedavac\u0131n\u0131n ganimeti” g\u00f6z\u00fcyle bakan bir anlay\u0131\u015f ise, emek konusunda ac\u0131mas\u0131z, bencil ve sa\u011fl\u0131ks\u0131z bir anlay\u0131\u00ad\u015f\u0131n m\u00fctemmim c\u00fcz\u2019\u00fc olmaktad\u0131r.<\/p>\n

XII.
\n“Tarihe gereksiniyoruz, fakat bilgi bah\u00e7esinde haylazca va\u00adkit ge\u00e7iren bir \u00e7apulcu gibi de\u011fil.<\/em>”
\nNietzsche, Tarihin Kullan\u0131m\u0131 ve K\u00f6t\u00fcye Kullan\u0131m\u0131 Hak\u00adk\u0131nda<\/strong><\/p>\n

Erkek ya da kad\u0131n tek ki\u015fi de\u011fil, fakat m\u00fccadele halin\u00addeki bask\u0131 alt\u0131nda ya\u015fayan s\u0131n\u0131f\u0131n kendisidir tarih bilgisini edinecek ve saklay\u0131p birikimleyebilecek olan. Marx\u2019ta bu s\u0131\u00adn\u0131f, k\u00f6lele\u015ftirilmi\u015f en son s\u0131n\u0131f olarak, ayaklar alt\u0131na al\u0131nm\u0131\u015f ku\u015faklar ad\u0131na \u00f6zg\u00fcrle\u015fme ere\u011fini ger\u00e7ekle\u015ftirecek ve maz\u00adlumun ah\u0131m alacak sm\u0131f olarak g\u00f6r\u00fcnmektedir. Bu inan\u0131\u015f, Spartakistler grubunda (Alman Sosyalist Partisi\u2019nin sava\u015f yanl\u0131s\u0131 siyasetine muhalefet i\u00e7in Kari Liebnecht ve rosa Luxemburg taraf\u0131ndan kurulmu\u015f, daha sonra Kom\u00fcnist Parti\u2019ye kat\u0131lm\u0131\u015f olan Sol grup.) birara canlan\u0131r gibi olan bu ina\u00adn\u0131\u015f, Sosyal Demokratlar\u0131n hep kar\u015f\u0131 koyduklar\u0131 bir inan\u0131\u015f ol\u00admu\u015ftur. Otuz y\u0131ll\u0131k bir d\u00f6nem i\u00e7inde a\u00e7\u0131k\u00e7a Blangui\u2019nin; da\u00adha \u00f6nceki y\u00fczy\u0131ldaki ad\u0131yla bu d\u00fc\u015f\u00fcnceyi \u00e7a\u011fr\u0131\u015ft\u0131ran Blantjui\u2019nin ad\u0131n\u0131 unutturmak i\u00e7in ellerinden geleni yapm\u0131\u015flar\u00add\u0131r. Sosyal Demokrasi i\u015f\u00e7i s\u0131n\u0131f\u0131na gelecek ku\u015faklar\u0131n kurta\u00adr\u0131c\u0131l\u0131\u011f\u0131 rol\u00fcn\u00fc uygun g\u00f6rm\u00fc\u015f; b\u00f6ylece, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n g\u00fcc\u00fcn\u00fc olu\u015fturan en \u00f6nemli \u00f6\u011feyi ondan kopar\u0131p bir yana atm\u0131\u015ft\u0131r. \u0130\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n bu anlay\u0131\u015fa g\u00f6re e\u011fitilmesi, onun hem ge\u00e7mi\u015fe olan nefretini hem de fedak\u00e2rl\u0131k ruhunu heder etmesine ne\u00adden olmu\u015ftur. \u00c7\u00fcnk\u00fc bunlar\u0131n her ikisine de as\u0131l g\u00fc\u00e7 kazan\u00add\u0131rabilecek olan, gelecekteki \u00f6zg\u00fcr ku\u015faklar (torunlar) imge\u00adsinden \u00e7ok, k\u00f6leli\u011fe d\u00fc\u015f\u00fcr\u00fclm\u00fc\u015f bulunan ge\u00e7mi\u015f ku\u015faklar\u0131n (atalar\u0131n) imgesidir.<\/p>\n

XIII.<\/p>\n

“Her ge\u00e7en g\u00fcn dav\u00e2m\u0131z daha a\u00e7\u0131k\u00e7a anla\u015f\u0131l\u0131yor ve insanlar daha iyi anlayabiliyor.”<\/em>
\n\u00a0 Wilhelm Dietzgen, Die Retigion der Sozialdemokratie<\/strong><\/p>\n

Sosyal demokratik kuram ve hatta as\u0131l onun prati\u011fi, re\u00adaliteyle ba\u011flant\u0131s\u0131 olmayan, tersine, dogmatik iddialarda bu\u00adlunan bir ilerleme anlay\u0131\u015f\u0131nca bi\u00e7imlendirilmi\u015ftir. Sosyal de\u00admokratlar\u0131n d\u00fc\u015f\u00fcncesindeki g\u00f6r\u00fcn\u00fcm\u00fcyle ilerleme, her \u015fey\u00adden \u00f6nce, uygarl\u0131\u011f\u0131n ilerlemesidir. (\u00eensan\u0131n yetenek ve bilgi\u00adsinin geli\u015fmesi de\u011fildir.) \u0130kincisi, insanl\u0131\u011f\u0131n m\u00fckemmelli\u011fi\u00adnin sonsuzlu\u011funu ise, s\u0131n\u0131rs\u0131z bir olgu olarak tasarlamaktalar. \u00dc\u00e7\u00fcnc\u00fcs\u00fc, ilerlemeyi kar\u015f\u0131 konulmaz bir \u015fey olarak, oto\u00admatik bir bi\u00e7imde dosdo\u011fru ya da helezonik bir s\u00fcre\u00e7 olarak tasarlamaktalar. Bu \u00f6nermelerin her biri tart\u0131\u015fma g\u00f6t\u00fcr\u00fcr ve ele\u015ftiriye a\u00e7\u0131k \u00f6nermelerdir. Bununla beraber, ele\u015ftiril\u00admesi i\u00e7in, as\u0131l, bu \u00f6nermelerin ard\u0131ndaki d\u00fc\u015f\u00fcnce kavranma- l\u0131 ve bunlardaki ortak yan \u00fczerinde durulmal\u0131d\u0131r. \u0130nsanl\u0131\u011f\u0131n tarihsel geli\u015fmesi anlay\u0131\u015f\u0131, insanl\u0131\u011f\u0131n homojnle\u015ftirilmi\u015f, bo\u015f bir zaman i\u00e7inden ge\u00e7erek ilerlemesi anlay\u0131\u015f\u0131ndan ayr\u0131la\u00admaz. B\u00f6ylesi bir ilerleme anlay\u0131\u015f\u0131n\u0131n ele\u015ftirilmesi, ilerleme kavram\u0131n\u0131n kendisinin ele\u015ftirilmesinde de temel al\u0131nmal\u0131d\u0131r.<\/p>\n

XIV.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 “Ba\u015flang\u0131\u00e7 erektir.<\/em>”
\nKari Kraus, Worte In Versen, Cilt I.<\/strong><\/p>\n

Tarih, yerle\u015fimi homojenle\u015ftirilmi\u015f, bo\u015f bir zaman de\u00ad\u011fil, fakat \u015fimdinin (Jetztzeit) (Benjamin “Jetztzeit” derken t\u0131rnak i\u015fareti kullan\u0131yor. \u015eimdiki za\u00adman anlam\u0131ndaki Gegenwart anlam\u0131 de\u011fil ifade etmek istedi\u011fi. A\u00e7\u0131kt\u0131r ki, mistik bir \u015fimdiki zaman anlay\u0131\u015f\u0131n\u0131, nunc stans\u2019\u0131 ifade etmek istiyor.) varl\u0131\u011f\u0131nca doldurulmu\u015f bir zaman olan bir yapmm konusudur. Nitekim, Robespierre i\u00e7in ancient Roma, tarihin s\u00fcreklilik i\u00e7indeki devaml\u0131h\u011fm- dan, onu patlatarak olu\u015fturdu\u011fu bir \u015fimdinin zaman\u0131n\u0131n var\u00adl\u0131\u011f\u0131 ile dolu bir ge\u00e7mi\u015fti. Frans\u0131z Devrimi kendisini \u00f6l\u00fcmden sonra dirilmi\u015f bir Roma olarak g\u00f6rm\u00fc\u015ft\u00fcr. Ancient Roma\u2019ya, modan\u0131n, ge\u00e7mi\u015fin giysilerine can vermesi gibi can vermek istemi\u015ftir. Moda, ge\u00e7mi\u015fin ne denli uzaklar\u0131na y\u00f6\u00adnelmi\u015f olursa olsun, kendisine konu edindi\u011fi \u015feye ili\u015fkin bir sezgiye sahiptir; ge\u00e7mi\u015fe bir kaplan\u0131n at\u0131l\u0131m\u0131yla s\u0131\u00e7rar bu y\u00fczden. \u00c7\u00fcnk\u00fc bu s\u0131\u00e7rama, buyruklar\u0131n egemen s\u0131n\u0131ftan \u00e7\u0131k\u00adt\u0131\u011f\u0131 bir arenada olmaktad\u0131r. Ama ayn\u0131 s\u0131\u00e7rama, tarihin a\u00e7\u0131k alanlarmda olacak olanlar\u0131na gelindi\u011finde, Marx\u2019\u0131n devrimi anlad\u0131\u011f\u0131 bi\u00e7imde, diyalektik nitelikte bir ileriye at\u0131l\u0131m olmak durumundad\u0131r.<\/p>\n

XV.
\nTarihin s\u00fcrengenli\u011fini (de\u011fi\u015fmeden s\u00fcr\u00fc\u015f\u00fcn\u00fc) kendi i\u00e7inden bir patlamaya d\u00f6n\u00fc\u015ft\u00fcrmeye ili\u015fkin bilgilenim, ey\u00adlemlerinin zaman bile\u015fkesinde (moment) devrimci s\u0131n\u0131flara \u00f6zg\u00fc bir \u00f6zelliktir. B\u00fcy\u00fck devrim yeni bir takvim getirip koymu\u015ftur \u00f6n\u00fcm\u00fcze. Bir takvimin ba\u015flang\u0131\u00e7sal g\u00fcn\u00fc, tarihsel bir “m\u00fcrur-u zaman” saptay\u0131c\u0131s\u0131d\u0131r da. Ve temelde, gene bu ayn\u0131 g\u00fcnd\u00fcr ki, hat\u0131rlamanm\u0131n g\u00fcnleri olan tatillerin g\u00f6r\u00fcn\u00fc\u00adm\u00fcne b\u00fcr\u00fcnerek (tarihi-\u00e7.) yinelimler olarak tutar. \u0130\u015fte bu nedenledir ki, takvimlerin zaman\u0131 \u00f6l\u00e7mesi saatlerin zaman\u0131 \u00f6l\u00e7meleriyle ayn\u0131 de\u011fildir; takvimler, ge\u00e7en son y\u00fcz y\u0131ll\u0131k s\u00fc\u00adrenin i\u00e7inde Avrupa\u2019da en k\u00fc\u00e7\u00fck bir izi bile g\u00f6r\u00fcnmeyen ta\u00adrih bilincinin an\u0131tlar\u0131d\u0131r. Temmuz devriminde bu bilincin h\u00e2\u00adl\u00e2 canl\u0131 oldu\u011funu g\u00f6steren beklenmedik bir\u015fey ya\u015fand\u0131. \u00c7a\u00adt\u0131\u015fmalar\u0131n ilk gecesinde, ayn\u0131 anda, ama birbirinden haber\u00adsiz yerlerdeki i\u015f\u00e7iler Paris\u2019in \u00e7e\u015fitli semtlerinde i\u015fe saat kule\u00adlerindeki s\u00fcrengin zamana ate\u015f a\u00e7makla ba\u015flam\u0131\u015flar. G\u00f6rd\u00fc\u00ad\u011f\u00fc bu olgudaki anlam\u0131 farketmesini zaman\u0131n ak\u0131\u015f\u0131ndaki uyaklara (rhyme) bor\u00e7lu oldu\u011funu s\u00f6yleyebilece\u011fimiz bir ta\u00adn\u0131k o g\u00fcnlerde yazd\u0131klar\u0131yla bunu \u015f\u00f6yle anlatm\u0131\u015ft\u0131r.
\nQui le croirait! on dit, qu\u2019irritees contre l\u2019heure De nouveaux Josues au pied de chaque tour Tiraient sur les candras pour arreter le jour.(Kim inan\u0131rd\u0131 ki b\u00f6ylesine! zaman\u0131n kendisince uyanmland\u0131nlm\u0131\u015f, Yeni bir Ye\u015fua her saat kulesinin dibinde aya\u011fa kalkm\u0131\u015f,G\u00fcn\u00fcn ak\u0131\u015f\u0131n\u0131 durdurmay\u0131, tam da kadran\u0131ndan ni\u015fanlam\u0131\u015f)<\/p>\n

XVI.
\nBir tarihi materyalist, d\u00fcped\u00fcz bir zaman\u0131n ge\u00e7i\u015fi de\u00ad\u011fili, fakat i\u00e7inde zaman\u0131n h\u00e2l\u00e2 ak\u0131\u015ft\u0131\u011f\u0131 ve bir d\u00fcra\u011f\u0131 oldu\u011fu zaman bi\u00e7iminde yer ald\u0131\u011f\u0131 ya\u015fanan-g\u00fcn (\u015fimdiki zaman) an\u00adlay\u0131\u015f\u0131na varmadan olamaz. \u00c7\u00fcnk\u00fc ancak b\u00f6ylesi bir ya\u015fanan-g\u00fcn (\u015fimdiki zaman) anlay\u0131\u015f\u0131d\u0131r ki, onun i\u00e7inde tarihin yazar\u0131 olabilece\u011fi \u015fimdiki zaman\u0131 bitimleyebilir. Tarihsi\u00e7ilik bir “ebedi” ge\u00e7mi\u015f imaj\u0131 verir; tarihi materyalizm ise ge\u00e7mi\u015fi biriciksel (unique) bir ya\u015fam-deneyimi olarak kavramam\u0131za y\u00f6neltir bizi. Tarihi materyalist, tarihsicili\u011fin umumhanesin\u00addeki “bir zamanlar” denilince o hep bildi\u011fimiz fahi\u015fenin ak\u0131t\u00adt\u0131\u011f\u0131 ak\u0131tt\u0131\u011f\u0131 la\u011f\u0131mlara kap\u0131lmay\u0131 ba\u015fkalar\u0131na b\u0131rakmak duru\u00admundad\u0131r. Tarihi materyalist kendi g\u00fcc\u00fcn\u00fcn denetimini ken\u00addi ellerinde tutmak ister; tarihin s\u00fcrenginli\u011fini i\u00e7inden infi\u00adlak ettirip a\u00e7maya yeter insand\u0131r o.<\/p>\n

XVII.
\nTarihsicili\u011fin varabilce\u011fi en son doruk, hakl\u0131 olarak, genel tarihtir. Materyalist tarih-yaz\u0131n\u0131, bundan, en \u00e7ok da y\u00f6ntem bak\u0131m\u0131ndan ayr\u0131l\u0131r, ba\u015fka hi\u00e7bir t\u00fcrden ayr\u0131lmad\u0131\u011f\u0131 kadar. Genel tarihin kuramsal hi\u00e7bir d\u00f6n\u00fc\u015ft\u00fcr\u00fcmc\u00fcl\u00fc\u011f\u00fc yok\u00adtur. Y\u00f6ntemi eklemecidir; bo\u015f ve homojen bir zaman\u0131 do- lumlamak i\u00e7in data bulur, toplar, y\u0131\u011far. Materyalist tarih-yaz\u0131n\u0131 ise, \u00f6te yandan, in\u015faac\u0131 bir \u0130lkeye istinad eder. D\u00fc\u015f\u00fcn\u00adme sadece d\u00fc\u015f\u00fcncelerin ak\u0131\u015f\u0131 demek de\u011fil, fakat d\u00fc\u015f\u00fcncele\u00adrin bir anda yakalan\u0131p tutuklu k\u0131l\u0131nabilmesidir de. D\u00fc\u015f\u00fcnme\u00adnin, gerilimlere gebe bir \u00f6n – olu\u015fuma (configuration) va\u00adr\u0131p da bir anda durmak zorunda kald\u0131\u011f\u0131 yerde, d\u00fc\u015f\u00fcnme bu \u00f6n olu\u015fumu bir \u015foka u\u011frat\u0131r; bu \u015fokla onu bir monad’a d\u00f6\u00adn\u00fc\u015ft\u00fcrecek bi\u00e7imde bill\u00fbrla\u015ft\u0131r\u0131r. Tarihi materyalist olan bi\u00adri, tarihin konusu olan bir\u015feyi, onunla ancak ve ancak bir monad olarak kar\u015f\u0131la\u015facak oldu\u011fu yerde ele al\u0131r. Bu betimle\u00addi\u011fimiz yap\u0131 i\u00e7inde, tarihi materyalist olanlann Messianic in- dirimleniminin bir i\u015faretini, ya da, de\u011fi\u015fik ifade edecek olur\u00adsak, bask\u0131lar alt\u0131na al\u0131nm\u0131\u015f bir ge\u00e7mi\u015fin u\u011frunda giri\u015filecek sava\u015f i\u00e7in devrimci \u015fans\u0131n\u0131 g\u00f6r\u00fcr. Bu i\u015faretin, bu \u015fans\u0131n idra\u00adkine varmas\u0131 ise, tarihin homojenle\u015ftirilmi\u015f seyrinden \u00f6zg\u00fcl bir \u00e7a\u011f\u0131 infil\u00e2k ettirip olu\u015fturmak-\u00e7a\u011fm i\u00e7inden \u00f6zg\u00fcl bir ya\u00ad\u015fam ya da hayat\u0131n y\u00fckledi\u011fi \u00e7al\u0131\u015fmalardan \u00f6zg\u00fcl bir \u00fcr\u00fcn (yap\u0131t), bir \u00e7al\u0131\u015fma olu\u015fturmak ere\u011fiyledir. B\u00f6ylesi bir y\u00f6n\u00adtemin bir \u00fcr\u00fcn\u00fc (sonucu) olarak, hayat \u00e7al\u0131\u015fmas\u0131 bu \u00f6zg\u00fcl \u00fcr\u00fcn\u00fcn (\u00e7al\u0131\u015fman\u0131n) \u00e7a\u011f\u0131n\u0131n hayat \u00e7al\u0131\u015fmas\u0131n\u0131n; ve t\u00fcm bir tarihin seyri de \u00e7a\u011f\u0131n i\u00e7inde hem muhafaza edilmi\u015f hem de ayn\u0131 zamanda ertelenmi\u015f olur. (Benjamin Hegel\u2019e ait aufheben terimini kullan\u0131yor. Her \u00fc\u00e7 anla\u00adm\u0131yla: -Muhafaza etmek, -y\u00fckseltmek, -ertelemek. \/ \u0130ngilizcesinin \u00c7evirmeni Harry Zohn\u2019un a\u00e7\u0131klamas\u0131. (\u00c7.))
\nTarih a\u00e7\u0131s\u0131ndan anla\u015f\u0131labilmi\u015f olan\u0131n besleyici meyvas\u0131ndaki zaman, nadide ama hen\u00fcz belirli bir tad\u0131 olmayan bir tohuma benzetebilece\u011fimiz bir zamand\u0131r.<\/p>\n

XVIII.
\n“D\u00fcnyadaki organik ya\u015fam\u0131n tarihiyle ilintili olarak”, diye yaz\u0131yor modern biyolojistlerden biri, “\u015fu k\u00fc\u00e7\u00fcc\u00fck elli bin y\u0131ll\u0131k homo sapien d\u00f6nemi yirmi d\u00f6rt saatlik g\u00fcn\u00fcn biti\u00admindeki son iki saniyecik gibidir. Bu \u00f6l\u00e7ek \u00fczerinde, uygar\u00adl\u0131k d\u00f6nemindekiinsanl\u0131\u011fm tarihi ise en sonuncu saatin en so\u00adnuncu saniyesinin be\u015fte biridir.” Messianic zaman\u0131n bir mo\u00addeli olarak, \u015fimdiki zaman\u2019mta ise t\u00fcm insanl\u0131k tarihini m\u00fct\u00adhi\u015f bir k\u0131salt\u0131m (\u00f6zetleyim) i\u00e7inde kendinde bar\u0131nd\u0131r\u0131r, in\u00adsanl\u0131k tarihinin evrende sahip oldu\u011fu boylama (kamet) tam\u0131 tam\u0131na denk d\u00fc\u015fer.<\/p>\n

A.
\nTarihsicilik tarih i\u00e7indeki \u00e7e\u015fitli zaman bile\u015fkelerinin (moments) aras\u0131nda bir nedensellik ili\u015fkisi kurarak doyum\u00adlar kendini. Fakat bir neden yerine sayd\u0131\u011f\u0131 tek bir olgu bile, tam da bunun i\u00e7indir ki, tarihsel olamaz. S\u00f6z konusu durum\u00addaki bu olgu kendisi olup bittikten sonraki hali ile tarihselle\u015febilmektedir, kendisinden binlerce y\u0131lla ayr\u0131labilecek olay\u00adlar arac\u0131l\u0131\u011f\u0131yla tarihselle\u015febilmektedir. Kendine yolayr\u0131m\u0131 olarak bu noktay\u0131 se\u00e7en bir tarih\u00e7i olaylar\u0131n ayn\u0131l\u0131k i\u00e7indeki ard\u0131ll\u0131\u011f\u0131n\u0131, bir te\u015fbihin taneleri gibi, anlat\u0131p durmay\u0131 b\u0131rak\u00admal\u0131d\u0131r. Bunun yerine, kendi \u00e7a\u011f\u0131 ile, belirli bir \u00f6nceki \u00e7a\u011f\u0131n onun kendi g\u00fcn\u00fcnde olu\u015fturdu\u011fu y\u0131ld\u0131zlar dizilenimini anla\u00admaya \u00e7al\u0131\u015fmal\u0131d\u0131r. B\u00f6ylelikle, Messianic zaman\u0131n incecik di\u00adlimlerinde bulunabilecek bir “\u015fimdinin zaman\u0131” olarak \u015fimdi\u00adki zaman anlay\u0131\u015f\u0131na varabilecektir.<\/p>\n

B.
\nZaman\u0131n i\u00e7inden onun i\u00e7inde sakl\u0131 tuttu\u011fu \u015feyi bulup \u00e7\u0131karan falc\u0131, hi\u00e7 ku\u015fkusuz, zaman\u0131 ne homojenle\u015ftirilmi\u015f bir zaman olarak, ne de bo\u015f bir zaman olarak deneyimler. Bunu hi\u00e7 ak\u0131ldan \u00e7\u0131karmayan biri, kim olursa olsun, ge\u00e7mi\u015f zamanlar\u0131n zihinde nas\u0131l yeniden ya\u015fam-deneyimlerine d\u00f6\u00adn\u00fc\u015ft\u00fcr\u00fclmekte oldu\u011funa – ki, her\u015feyden \u00f6nce, t\u0131pat\u0131p ayn\u0131 \u015fekilde oldu\u011funu belirtelim – dair de bir fikir edinecektir ola ki.
\nYahudilere gelece\u011fi incelemenin yasakland\u0131\u011f\u0131n\u0131 hep biliriz. Ne var ki, Ahdi Atik\u2019in ilk be\u015f kitab\u0131 (Torah) olsun, dualar olsun, Yahudileri hat\u0131rlayac\u0131lar olarak e\u011fitilip yeti\u015f\u00adtirmi\u015ftir. Bunun b\u00f6yle olu\u015fundand\u0131r ki, sihrine kap\u0131lan her\u00adkesin ayd\u0131nlanmak i\u00e7in falc\u0131ya ba\u015fvurdu\u011fu gelece\u011fin onlar i\u00e7in hi\u00e7 sihri kalmam\u0131\u015ft\u0131r. Bununla beraber, bu demek de\u011fil\u00addir ki, gelecek Yahudiler i\u00e7in homojenle\u015ftirilmi\u015f ve bo\u015f bir zamand\u0131r. \u00c7\u00fcnk\u00fc zaman\u0131n her bir saniyesi, dar da olsa, Me\u00adsih\u2019in aralay\u0131p geliverece\u011fi bir kap\u0131d\u0131r.<\/p>\n

Estetize Edilmi\u015f Ya\u015fam | Tarih Felsefesi \u00dczerine Tezler – Walter Benjamin<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Bilinen bir \u00f6yk\u00fcd\u00fcr hani, kar\u015f\u0131s\u0131ndakinin her hamlesi\u00adne duraksamas\u0131z gere\u011fince kar\u015f\u0131-hamle yapabilen, hi\u00e7 durma\u00addan yenip kazanan makinadan bir satran\u00e7 oyuncusu… A\u011fz\u0131n\u00adda nargilesinin marpucu, T\u00fcrk sar\u0131\u011f\u0131 kafas\u0131nda, satran\u00e7 tahta\u00ads\u0131n\u0131n ba\u015f\u0131na kurulmu\u015f bir kukla… Aynalardan yap\u0131lm\u0131\u015f d\u00fczen\u00adlemenin satran\u00e7 tahtas\u0131n\u0131 ne yandan bak\u0131lsa saydamm\u0131\u015f gibi g\u00f6sterdi\u011fi bir oyun. Ger\u00e7ekte ise, i\u015finin ehlidir satranc\u0131 oyna\u00adyan; bir c\u00fccedir kuklan\u0131n ellerine h\u00fckmeden, […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[74],"tags":[],"class_list":["post-7132","post","type-post","status-publish","format-standard","category-walter-benjamin"],"yoast_head":"\nTarih Felsefesi \u00dczerine Tezler | Walter Benjamin - 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\/08\/11\/tarih-felsefesi-uzerine-tezler-walter-benjamin\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Tarih Felsefesi \u00dczerine Tezler | Walter Benjamin\" \/>\n<meta property=\"og:description\" content=\"Bilinen bir \u00f6yk\u00fcd\u00fcr hani, kar\u015f\u0131s\u0131ndakinin her hamlesi\u00adne duraksamas\u0131z gere\u011fince kar\u015f\u0131-hamle yapabilen, hi\u00e7 durma\u00addan yenip kazanan makinadan bir satran\u00e7 oyuncusu… A\u011fz\u0131n\u00adda nargilesinin marpucu, T\u00fcrk sar\u0131\u011f\u0131 kafas\u0131nda, satran\u00e7 tahta\u00ads\u0131n\u0131n ba\u015f\u0131na kurulmu\u015f bir kukla… Aynalardan yap\u0131lm\u0131\u015f d\u00fczen\u00adlemenin satran\u00e7 tahtas\u0131n\u0131 ne yandan bak\u0131lsa saydamm\u0131\u015f gibi g\u00f6sterdi\u011fi bir oyun. 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