![](\"images\/stories\/tiyatro2.jpg\")
\u201cHegel, bir yerde, d\u00fcnya tarihindeki b\u00fct\u00fcn b\u00fcy\u00fck olgular\u0131n ve ki\u015filerin sanki iki kez d\u00fcnyaya geldi\u011fini belirtir. Eklemeyi unutmu\u015f: ilkinde trajedi olarak, ikincisinde komedi olarak\u201d
(K. Marks, Louis Bonaparte\u2019\u0131n 18. Brumaire\u2019i)<\/p>\n
S\u00f6z\u00fcn\u00fc etti\u011fimiz bu Yunan d\u00fcnyas\u0131, uygarl\u0131k diye tan\u0131mlad\u0131\u011f\u0131 de\u011ferlerini \u0130. \u00d6. VIII. y\u00fczy\u0131ldan ba\u015flayan bir ekonomik canl\u0131l\u0131k temelinde olu\u015fturmu\u015ftur. \u00c7\u00fcnk\u00fc d\u0131\u015f \u00fclkelerde y\u00fcksek bir de\u011feri olan \u015farap ve zeytinya\u011f\u0131n\u0131n, ilk \u00f6nce \u0130yonya\u2019da, bunun ard\u0131ndan Yunan Yar\u0131madas\u0131n\u0131n k\u0131y\u0131 polislerinde d\u0131\u015fsat\u0131m amac\u0131yla yo\u011fun bir \u015fekilde \u00fcretilmeye ba\u015flanmas\u0131, deniza\u015f\u0131r\u0131 ticarete b\u00fcy\u00fck bir h\u0131z kazand\u0131rm\u0131\u015ft\u0131r. Bu ekonomik temel, geli\u015fmi\u015f polis*lere yabanc\u0131 zanaatkarlar\u0131n, sanat\u00e7\u0131lar\u0131n ve t\u00fcccarlar\u0131n akmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r. Deniza\u015f\u0131r\u0131 ticaretin \u00e7ok \u00f6nemli bir di\u011fer sonucu ise, her t\u00fcrl\u00fc i\u015fte \u00e7al\u0131\u015ft\u0131rmak \u00fczere \u00e7ok say\u0131da k\u00f6lenin Yunan d\u00fcnyas\u0131na sokulmas\u0131 olmu\u015ftur. K\u00f6le ticareti, t\u00fcccar s\u0131n\u0131f\u0131n\u0131n semirmesinde ciddi bir etkendir.<\/p>\n
Antik Yunan d\u00fcnyas\u0131n\u0131n hukuksal a\u00e7\u0131dan s\u0131n\u0131fsal yap\u0131s\u0131 ise \u015f\u00f6yledir:<\/p>\n
a) Toprak (oikos**) sahipli\u011fiyle \u00f6zde\u015f olan Yurtta\u015flar (politai), polisin yerli halk\u0131n\u0131 olu\u015fturan ve belli haklara sahip olan \u00f6zg\u00fcr ki\u015filerdir. Bu s\u0131n\u0131f, daha sonralar\u0131 sosyo-ekonomik farkl\u0131la\u015fmalar sonucunda kendi i\u00e7inde b\u00f6l\u00fcnm\u00fc\u015f ve i\u00e7inden y\u00f6netim mekanizmas\u0131n\u0131 elinde tutan iyi do\u011fmu\u015flar (eupatrid), yani Soylular \u00e7\u0131km\u0131\u015ft\u0131r. \u015earap ve zeytinya\u011f\u0131 \u00fcretiminden b\u00fcy\u00fck kazan\u00e7lar sa\u011flay\u0131p, Spartal\u0131lar\u0131n farkl\u0131 prati\u011finin de birle\u015fimiyle geni\u015f topraklar\u0131 ellerinde toplay\u0131p, polise h\u00fckmeden soylu s\u0131n\u0131f\u0131; iyi do\u011fmu\u015flar (eupatrid), toprak beyleri (geomor), atl\u0131lar (hippeis) olarak belirlenmi\u015flerdir. \u00d6zellikle Aristoteles, ilk oligar\u015filerin ortaya \u00e7\u0131k\u0131\u015f\u0131 ile atl\u0131lar s\u0131n\u0131f\u0131 aras\u0131ndaki ili\u015fkiye dikkat \u00e7ekmi\u015ftir.<\/p>\n
b) Polise d\u0131\u015far\u0131dan gelip yerle\u015fmi\u015f, genellikle zanaat, ticaret i\u015fleriyle u\u011fra\u015fan ve varl\u0131kl\u0131 bir kesim olan Yabanc\u0131lar (metoikos). Toplam n\u00fcfusun onda birini olu\u015fturan bir kesim olan yabanc\u0131lar, \u00f6zg\u00fcr olmalar\u0131na kar\u015f\u0131n, hi\u00e7bir yurtta\u015fl\u0131k hakk\u0131na sahip olmam\u0131\u015flard\u0131r. \u00d6zg\u00fcrl\u00fckleri ba\u011f\u0131\u015flanan k\u00f6leler de bu kesimin i\u00e7inde yer alm\u0131\u015ft\u0131r.<\/p>\n
c) \u00dc\u00e7\u00fcnc\u00fc kesimi, hi\u00e7bir hakk\u0131 ve \u00f6zg\u00fcrl\u00fc\u011f\u00fc bulunmayan, \u00fcretim ara\u00e7lar\u0131n\u0131 kullanan, daha do\u011frusu kendisi \u00fcretim arac\u0131 olan k\u00f6leler olu\u015fturmu\u015ftur. Bu kesim, \u00f6zellikle ticaret ve end\u00fcstride b\u00fcy\u00fck at\u0131l\u0131m g\u00f6stermi\u015f Atina gibi polislerde, h\u0131zla arttm\u0131\u015f, say\u0131lar\u0131 toplam n\u00fcfusun \u00fc\u00e7te biri kadar olmu\u015ftur. \u00dcretimin b\u00fcy\u00fck \u00f6l\u00e7\u00fcde k\u00f6le eme\u011fine dayal\u0131 oldu\u011fu Yunan d\u00fcnyas\u0131nda, k\u00f6lelik siyasal bir olgu olarak de\u011fil, do\u011fal bir kurum olarak g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. Bu nedenle, k\u00f6lelerin durumunu d\u00fczeltmekten yana d\u00fc\u015f\u00fcn\u00fcrler olsa da,onlar\u0131n da \u00f6zg\u00fcr olmas\u0131n\u0131 savunan d\u00fc\u015f\u00fcn\u00fcrlere rastlanmamaktad\u0131r.<\/p>\n
Sparta\u2019da ise, Atina\u2019dan daha farkl\u0131 bir pratik ya\u015fanm\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc Sparta\u2019da, \u00fcretimde \u00e7al\u0131\u015ft\u0131r\u0131lmak \u00fczere d\u0131\u015far\u0131dan getirilmi\u015f bir k\u00f6le kesimi bulunmamaktad\u0131r. K\u00f6lelere ihtiya\u00e7 duymayan istilac\u0131 Dorlar\u0131n yerli halk\u0131 topra\u011fa ba\u011flayarak, onlar\u0131 feodal \u00fcretim bi\u00e7imindeki gibi serfleri and\u0131ran bir \u00e7e\u015fit toprak k\u00f6lelerine d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015f olmas\u0131 bunun nedenidir. Serfleri and\u0131ran bu kesim, topra\u011f\u0131 i\u015flemekle ve \u00fcr\u00fcnlerinin b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fcn\u00fc Spartal\u0131lara vermekle y\u00fck\u00fcml\u00fcd\u00fcrler. \u00d6zg\u00fcr olmayan, ya\u015fam hakk\u0131 da dahil olmak \u00fczere hi\u00e7bir hakk\u0131 bulunmayan bu s\u0131n\u0131fa helot denmektedir. \u201cSpartal\u0131lar, kendilerinden say\u0131ca \u00fcst\u00fcn helot\u2019lar\u0131 boyunduruk alt\u0131nda tutabilmek i\u00e7in \u201cmilitarist\u201d bir d\u00fczen kurmu\u015flar ve bunlar \u00fczerinde kat\u0131 bir bask\u0131 rejimi olu\u015fturmu\u015flard\u0131r.\u201d(1)<\/p>\n
Bu d\u00fczen \u00e7e\u015fitli sonu\u00e7lar do\u011furmu\u015ftur. \u00d6rne\u011fin k\u00f6lelik, \u201c\u00e7eli\u015fkili bir bi\u00e7imde ilk a\u015famada geli\u015fmesine katk\u0131da bulundu\u011fu end\u00fcstriyi daha sonraki evrelerde engellemi\u015ftir. Bu durum, k\u00f6leci \u00fcretimin yap\u0131s\u0131ndan kaynaklanmaktad\u0131r; \u00e7\u00fcnk\u00fc, k\u00f6lelerin ellerine ya\u015famlar\u0131n\u0131 s\u00fcrd\u00fcrmeye yetecek olandan \u00f6te pek az \u015fey ge\u00e7mesi ve buna ba\u011fl\u0131 olarak kendi \u00fcrettiklerini sat\u0131n alamamalar\u0131, i\u00e7 pazar olanaklar\u0131n\u0131n s\u0131n\u0131rl\u0131 kalmas\u0131na yol a\u00e7m\u0131\u015ft\u0131r\u201d(2)<\/p>\n
\u0130\u00e7 pazar\u0131n daralmas\u0131, s\u0131n\u0131fsal dengelerin de\u011fi\u015fmesi, sosyal yap\u0131n\u0131n farkl\u0131la\u015fmas\u0131n\u0131n \u00f6n\u00fcn\u00fc a\u00e7an nedenleri olu\u015fturur. \u00c7\u00fcnk\u00fc \u201csoylular\u0131n kat\u0131 tutumu, zaman zaman ezilen kesimin ba\u015fkald\u0131rmalar\u0131na ve hatta ge\u00e7ici de olsa iktidar\u0131 ele ge\u00e7irmelerine yol a\u00e7m\u0131\u015ft\u0131r. \u00d6rne\u011fin, \u0130. \u00d6. 640 y\u0131l\u0131nda Megara\u2019da yoksul k\u00f6yl\u00fcler, Theagenes\u2019in y\u00f6netiminde ayaklanm\u0131\u015f ve k\u0131sa zamanda iktidar\u0131 alarak zengin toprak sahiplerinin mal ve m\u00fclklerine elkoymu\u015flard\u0131r.\u201d(3) Bu s\u0131n\u0131fsal \u00e7at\u0131\u015fmalar, tarihin s\u0131n\u0131f m\u00fccadeleleri tarihi oldu\u011fu ger\u00e7e\u011fi, d\u00fc\u015f\u00fcn\u00fc\u015f\u00fc farkl\u0131 zeminlere ta\u015f\u0131d\u0131\u011f\u0131 gibi, yeni s\u0131n\u0131fsal muhalefet alanlar\u0131n\u0131 da belirlemi\u015ftir.<\/p>\n
Bu anlamda geli\u015fim \u00e7izgisi i\u00e7inde, soylulara kar\u015f\u0131 \u00f6nemli bir muhalefeti ba\u015flat\u0131p s\u00fcrd\u00fcrenler, kentte oturan \u00e7e\u015fitli meslek sahipleri (demiurgoi) olmu\u015ftur. Daha \u00f6nce s\u00f6z\u00fcn\u00fc etti\u011fimiz ekonominin canlanmas\u0131yla birlikte zenginle\u015fip b\u00fcy\u00fcyen orta s\u0131n\u0131f, \u00f6zellikle t\u00fcccarlarla zanaatkarlardan olu\u015fmu\u015ftur. Topraklar\u0131 ve atlar\u0131 olmayan bu s\u0131n\u0131f, s\u0131n\u0131fsal savunmas\u0131n\u0131 ancak a\u011f\u0131r piyade (hoplit) \u015feklinde silahlanarak ger\u00e7ekle\u015ftirmi\u015ftir. Say\u0131sal \u00fcst\u00fcnl\u00fckleri ve falanj*** d\u00fczeninde sava\u015fmalar\u0131ndan dolay\u0131 s\u00fcvarilere kar\u015f\u0131 kendilerini savunabilen bu s\u0131n\u0131f\u0131n, b\u00f6yle bir g\u00fcc\u00fc \u00f6rg\u00fctleyebilmesi toplumsal prestijinin artmas\u0131nda \u00f6nemli bir rol oynam\u0131\u015ft\u0131r.<\/p>\n
Soylular (eupatrid) ile bu orta s\u0131n\u0131f\u0131n (demiurgoi) \u00e7\u0131karlar\u0131n\u0131n birbiriyle uzla\u015fmas\u0131na ra\u011fmen, bu iki s\u0131n\u0131f\u0131n zaman zaman siyasal ideolojik d\u00fczeyde kanl\u0131 \u00e7at\u0131\u015fmalara varan \u00e7eli\u015fkileri ka\u00e7an\u0131lmaz olmu\u015ftur. Bu \u00e7at\u0131\u015fmalarda orta s\u0131n\u0131f\u0131n (demiurgoi) arkas\u0131na kente g\u00f6\u00e7m\u00fc\u015f yoksul k\u00f6yl\u00fcleri (thetes) ve k\u00fc\u00e7\u00fck topraklara sahip olan k\u00f6yl\u00fcleri (georgoi) alm\u0131\u015f olmas\u0131 \u00f6nemli bir tarihsel olgudur.<\/p>\n
Geldi\u011fimiz noktada Yurtta\u015flar\u0131n (politai) kendi aralar\u0131nda d\u00f6rt sosyal s\u0131n\u0131fa ayr\u0131ld\u0131klar\u0131n\u0131 s\u00f6ylemek m\u00fcmk\u00fcn g\u00f6z\u00fck\u00fcyor:<\/p>\n
a) B\u00fcy\u00fck toprak sahibi soylular, yani eupatrid\u2019ler.
b) Ticaret ve zanaatlarla zenginle\u015fen kentli orta s\u0131n\u0131f, yani demiurgoi.
c) K\u00fc\u00e7\u00fck topraklar\u0131 olan yoksul k\u00f6yl\u00fcler, yani georgoi.
d) Topraklar\u0131 ve belli bir i\u015fleri olmayan kentli emek\u00e7iler, yani thetes\u2019ler.(4)<\/p>\n
Daha sonralar\u0131eupatrid\u2019lerin topraklar\u0131 ellerinde toplamas\u0131yla birlikte bu s\u0131n\u0131f iktidara a\u011f\u0131rl\u0131\u011f\u0131n\u0131 koymu\u015ftur. Ya\u015fanan \u00e7a\u011f krall\u0131ktan az\u0131nl\u0131k y\u00f6netimine ge\u00e7i\u015fin \u00e7a\u011f\u0131d\u0131r. Antik Yunan d\u00fcnyas\u0131ndaki siyasal geli\u015fmelerin ve toplum d\u00fczeninin geldi\u011fi bu noktalar\u0131n i\u00e7inde Sparta\u2019n\u0131n farkl\u0131l\u0131\u011f\u0131 yine g\u00f6ze \u00e7arpmaktad\u0131r. Krall\u0131k kurumunu korumu\u015f olan Sparta, yeni yasalarla bi\u00e7imlenmeye ba\u015flam\u0131\u015ft\u0131r. Spartal\u0131lar\u0131n toplumsal ve siyasal kurumlar\u0131n\u0131n belirginle\u015fmesinde Lykurgos\u2019un pay\u0131ndan s\u00f6zetmek \u00e7ok da yanl\u0131\u015f olmasa gerek. \u00c7\u00fcnk\u00fc \u0130. \u00d6. IX. y\u00fczy\u0131lda yasa yap\u0131c\u0131 Lykurgos\u2019un, yeni yasalar\u0131 ortaya koyan d\u00fc\u015f\u00fcn\u00fcr oldu\u011fu s\u00f6ylenmektedir. Herodotos\u2019un yazd\u0131klar\u0131ndan anla\u015f\u0131l\u0131yor bu. Herodot Tarihi\u2019ne bak\u0131ld\u0131\u011f\u0131nda, Lakiedaimon\u2019lulara g\u00f6re bu yasay\u0131, ye\u011feni Sparta Kral\u0131 Leobotes\u2019in valisi olarak bulundu\u011fu Girit\u2019ten getirmi\u015ftir.<\/p>\n
Yasal d\u00fczenlemelerin belirledi\u011fi kurumlar \u015f\u00f6yledir: Y\u00f6netimin en tepesinde ba\u015frahiplik ve ba\u015fkomutanl\u0131k yetkilerini e\u015fit payla\u015fan iki kral bulunmaktad\u0131r; bu iki kral ile birlikte 60 ya\u015f\u0131n\u0131 doldurmu\u015f 28 soyludan olu\u015fan bir dan\u0131\u015fma meclisi (gerusia) ge\u00e7mi\u015ften kalan soylular\u0131n egemenli\u011finin yeni d\u00fczene yans\u0131malar\u0131d\u0131r. Sparta anayasas\u0131n\u0131n en \u00f6nemli kurumu, 30 ya\u015f\u0131n\u0131 doldurmu\u015f her Spartal\u0131 (yani yurtta\u015f) erke\u011fin do\u011fal \u00fcyesi oldu\u011fu apella ad\u0131ndaki halk meclisidir. Bu meclis ge\u00e7mi\u015fteki sava\u015f kurultay\u0131n\u0131n yeni bir \u015feklidir. Haz\u0131rlanan yasa ve karar tasar\u0131lar\u0131n\u0131n, yasalla\u015f\u0131p y\u00fcr\u00fcrl\u00fc\u011fe girebilmeleri i\u00e7in halk meclisinin (apella) onay\u0131n\u0131 almas\u0131 zorunludur. Halk meclisi (apella) ve dan\u0131\u015fma meclisi (gerusia) birlikte devlet denet\u00e7ilerini (ephor) se\u00e7erler. Bir yarg\u0131 kurumu olan bu devlet denet\u00e7ileri (ephor) sava\u015f, bar\u0131\u015f gibi \u00f6nemli kararlar\u0131n al\u0131nmas\u0131n\u0131n belirleyicisidirler. Be\u015f ki\u015fiden olu\u015fan bu kurul, 1 y\u0131ll\u0131\u011f\u0131na se\u00e7ilir ve kral\u0131 dava edip tutuklatabilecek kadar yetkilere sahiptir. Yarg\u0131lama a\u015famas\u0131nda ise, devlet denet\u00e7ilerinin (ephor) oturumuna dan\u0131\u015fma meclisi de (gerusia) kat\u0131l\u0131r.<\/p>\n
Olu\u015fturduklar\u0131 kurum ve kurullarla, y\u00f6netimde bir siyasal e\u015fitlik arayan Spartal\u0131lar, aralar\u0131nda sa\u011flam bir dayan\u0131\u015fma ili\u015fkisi kurabilmek i\u00e7in ekonomik e\u015fitlik aray\u0131\u015f\u0131na da girmi\u015flerdir. K\u00fc\u00e7\u00fck ya\u015flardan itibaren k\u0131\u015flalara al\u0131narak askeri e\u011fitiminden ge\u00e7irilen Spartal\u0131lar, ya\u015famlar\u0131n\u0131 bu k\u0131\u015flalarda beraber ya\u015fay\u0131p, beraber yemek yiyerek ge\u00e7irmektedirler. Helot\u2019lar\u0131 \u00e7al\u0131\u015ft\u0131rarak ge\u00e7imlerini sa\u011flayan bu \u201casker-yurtta\u015flar\u201d, hi\u00e7bir kazan\u00e7 getirici i\u015fle u\u011fra\u015fmad\u0131klar\u0131 gibi, de\u011ferli madenlere sahip olma hakk\u0131na da sahip de\u011fillerdir. Sat\u0131lmas\u0131 ya da elden \u00e7\u0131kar\u0131lmas\u0131 yasaklanm\u0131\u015f topraklar, Spartal\u0131lar aras\u0131nda e\u015fit bir bi\u00e7imde payla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Kapal\u0131 bir toplumsal ya\u015fay\u0131\u015f i\u00e7inde olan Spartal\u0131lar\u0131n ya\u015fam\u0131, d\u0131\u015f \u201cbozucu\u201d etkilere kar\u015f\u0131 bir savunma mekanizmas\u0131 olarak geli\u015ftirdi\u011fi, topraklar\u0131na giri\u015f, \u00e7\u0131k\u0131\u015flar\u0131n denetlenmesi de d\u0131\u015f ticareti en az d\u00fczeye indirmi\u015ftir. Ayr\u0131ca, askerlikle ba\u011fda\u015fmad\u0131\u011f\u0131na inand\u0131klar\u0131 sanat ve entellekt\u00fcel u\u011fra\u015flar\u0131 da terketmi\u015flerdir.<\/p>\n
Krall\u0131ktan az\u0131nl\u0131k y\u00f6netimine ge\u00e7i\u015fi bu temeller \u00fcst\u00fcnde kuran Spartal\u0131lar\u0131n siyasal rejimini \u201caskeri bir aristokrasi\u201d(5) olarak adland\u0131rmak m\u00fcmk\u00fcnd\u00fcr. Y\u00f6netimi kendi aralar\u0131nda geni\u015f bir zemine yaysalar da, sonu\u00e7ta, kendilerinden say\u0131ca kat kat \u00fcst\u00fcn olan bir s\u0131n\u0131f olan perioikos ve helot\u2019lara h\u00fckmettikleri de bir ger\u00e7ektir.<\/p>\n
Ancak, Atina ve onun gibi olan di\u011fer polislerle kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda, Sparta bu farkl\u0131 \u00f6zellikleri nedeniyle, hem \u00fcretim bi\u00e7imi a\u00e7\u0131s\u0131ndan, hem de siyasal olu\u015fumlar a\u00e7\u0131s\u0131ndan de\u011fi\u015fik yorumlara konu olabilir. \u00d6rne\u011fin M. Ali A\u011fao\u011fullar\u0131\u2019n\u0131n yapt\u0131\u011f\u0131 \u015fu yorumda oldu\u011fu gibi: \u201cKrall\u0131k kurumunun var olmas\u0131, krallar\u0131n s\u0131radan birer devlet g\u00f6revlisi olmalar\u0131ndan \u00f6t\u00fcr\u00fc, aristokrasiye monar\u015fik ya da daha do\u011frusu \u201cdiar\u015fik\u201d bir \u00f6zellik kazand\u0131rm\u0131yordu. Buna kar\u015f\u0131l\u0131k, Sparta y\u00f6netim bi\u00e7imi, yaln\u0131zca yurtta\u015flar a\u00e7\u0131s\u0131ndan de\u011ferlendirildi\u011finde, farkl\u0131 bir yoruma a\u00e7\u0131k bulunmaktad\u0131r. B\u00fct\u00fcn yurtta\u015flar\u0131n apella\u2019n\u0131n do\u011fal \u00fcyeleri olarak siyasal ya\u015fama etkin bir bi\u00e7imde kat\u0131lmalar\u0131 nedeniyle, Sparta\u2019n\u0131n demokratik, hatta belli \u00f6l\u00e7\u00fcde do\u011frudan demokratik bir niteli\u011fe sahip oldu\u011fu ileri s\u00fcr\u00fclebilir. Ancak bunun, kendi aralar\u0131nda ortakla\u015fac\u0131 bir ya\u015fam s\u00fcren k\u00fc\u00e7\u00fck bir az\u0131nl\u0131\u011f\u0131n demokrasisi oldu\u011fu g\u00f6zden \u0131rak tutulmamal\u0131d\u0131r.\u201d(6)<\/p>\n
Krall\u0131ktan az\u0131nl\u0131k y\u00f6netimine ge\u00e7i\u015fin ba\u015flang\u0131c\u0131, Atina polisinde, \u0130. \u00d6. VIII. y\u00fczy\u0131l\u0131n sonlar\u0131nda 4 Attika kabilesinin soylular\u0131n\u0131n, son kral (basileus) Kodros\u2019u devirip aristokratik bir y\u00f6netim kurmas\u0131yla olmu\u015ftur. Bu ge\u00e7i\u015f, hemen kurumlar\u0131n de\u011fi\u015fmesiyle kendini g\u00f6sterir. \u00d6nceden kral\u0131n dan\u0131\u015fmanl\u0131\u011f\u0131n\u0131 yapan soylular kurulu (areopagus), art\u0131k, yasama ve yarg\u0131 yetkilerini t\u00fcm\u00fcyle kendinde toplar. Y\u00fcr\u00fctme i\u015fleri, 1 y\u0131ll\u0131\u011f\u0131na, soylular aras\u0131ndan se\u00e7ilen \u00fc\u00e7 devlet g\u00f6revlisine (arkhon) verilir. Say\u0131lar\u0131 sonradan 9\u2019a \u00e7\u0131kar\u0131lacak olan ve kendi adlar\u0131yla an\u0131lan arkhon\u2019lar\u0131n g\u00f6revleri \u015f\u00f6yledir:<\/p>\n
a) Arkhon eponimus: Yurtta\u015flar aras\u0131ndaki hukuk davalar\u0131na bakmakla g\u00f6revlidir.
b) Arkhon polemarkhos: Ba\u015fkomutan ve askerlik i\u015flerinden sorumludur.
c) Arkhon basileus: Din i\u015flerine bakmakla g\u00f6revli olan devlet memuru.<\/p>\n
Atina\u2019da oldu\u011fu gibi \u00e7evresindeki di\u011fer polislerde de az\u0131nl\u0131k y\u00f6netimi kendi iktidar\u0131n\u0131 tutabilecek kurumlar\u0131 olu\u015fturmu\u015ftur. Yunanl\u0131lar, bu rejimleri \u201caz\u0131nl\u0131\u011f\u0131n ya da k\u00fc\u00e7\u00fck say\u0131n\u0131n y\u00f6netimi\u201d anlam\u0131na gelen oligar\u015fi (oligarkhia) olarak tan\u0131mlad\u0131lar. Ancak, servetin yaln\u0131z topraktan de\u011fil de, ta\u015f\u0131nabilir mallardan elde edilmeye ba\u015flanmas\u0131yla, oligar\u015filer, zenginli\u011fin ya da zenginlerin y\u00f6netimi anlam\u0131na gelen plutokrasilere d\u00f6n\u00fc\u015fm\u00fc\u015flerdir.<\/p>\n
Gelinen bu noktada zenginli\u011fin ve y\u00f6netimin tek elde toplanmas\u0131, haliyle e\u015fitsiz geli\u015fmenin bir sonucu olarak o oranda yoksulla\u015fma yaratm\u0131\u015ft\u0131r. Siyasal mekanizman\u0131n d\u0131\u015f\u0131nda kalan demirgoi\u2019ler de ho\u015fnut olmam\u0131\u015ft\u0131r bu durumdan. \u00c7ok ge\u00e7meden, \u0130. \u00d6. 632\u2019de yoksul halk\u0131n da deste\u011fini alarak bir darbe giri\u015fiminde bulunan Kylon\u2019un giri\u015fimi, soylular taraf\u0131ndan bast\u0131r\u0131lm\u0131\u015ft\u0131r.<\/p>\n
S\u0131n\u0131fsal \u00e7at\u0131\u015fmalar\u0131n yo\u011funla\u015fmas\u0131, kendilerini g\u00fcvence alt\u0131na almak isteyen soylular\u0131 yasal \u00f6nlemler almaya itmi\u015ftir. \u00d6nceleri polislerde d\u00fczeni sa\u011flayan yasalar, aristokratik i\u00e7erikli ve s\u00f6zl\u00fc yasalar olmu\u015ftur. Tanr\u0131lar\u0131n koydu\u011funa inand\u0131klar\u0131 bu yasalara, Yunanl\u0131lar thesmoi**** ad\u0131n\u0131 vermi\u015flerdir. S\u0131n\u0131fsal \u00e7at\u0131\u015fmalar kar\u015f\u0131s\u0131nda, yeni s\u00f6zl\u00fc yasalar\u0131n \u00e7\u0131kar\u0131lmas\u0131 bu tepkileri dindirmemi\u015ftir. Bu bask\u0131lar kar\u015f\u0131s\u0131nda, yarg\u0131 kararlar\u0131nda tutarl\u0131l\u0131\u011f\u0131 sa\u011flamak amac\u0131yla yaz\u0131l\u0131 duruma getirilen yasalar, yine de yoksullar\u0131n tepkisini durduramam\u0131\u015ft\u0131r. Yaz\u0131l\u0131 yasalar\u0131n herkesce bilinebilir olmas\u0131 ve soylular\u0131n bu yasalar\u0131 keyiflerince yorumlayamaz hale gelmeleri sonucu de\u011fi\u015ftirmemi\u015ftir. Hatta soylu aileler aras\u0131ndaki \u00e7at\u0131\u015fmalara kar\u015f\u0131 bile yetersiz kalm\u0131\u015ft\u0131r.<\/p>\n
Atina\u2019l\u0131 soylular bu \u00e7\u00f6z\u00fcms\u00fczl\u00fck kar\u015f\u0131s\u0131nda, \u00e7ok a\u011f\u0131r bir ceza yasas\u0131 haz\u0131rlatma karar\u0131 al\u0131rlar. Bu ceza yasas\u0131n\u0131 haz\u0131rlama i\u015fi Drakon\u2019a verilir. B\u00f6ylelikle Tanr\u0131sal yasalar\u0131n (thesmoi) yerini insan akl\u0131n\u0131n yap\u0131s\u0131 olan (nomoi*****) yasalar alacakt\u0131r. Bu yasalar, var olan iktidar\u0131n s\u0131n\u0131rlar\u0131n\u0131 belirleyen bir olgu olarak ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Toplumdaki \u00f6zg\u00fcr \u015fah\u0131slar, hukuki a\u00e7\u0131dan var olan iktidar\u0131n kar\u015f\u0131s\u0131nda e\u015fit k\u0131l\u0131nm\u0131\u015ft\u0131r. Adalet, iktidarda olan s\u0131n\u0131f\u0131n adaleti olarak, kendi kar\u015f\u0131s\u0131nda belli s\u0131n\u0131flar\u0131n haklar\u0131n\u0131 e\u015fit bir \u015fekilde koruyacakt\u0131r art\u0131k. B\u00f6ylelikle, devlet otoritesi ile \u015fah\u0131slar aras\u0131nda do\u011frudan bir ili\u015fki kurulur ve birey, hukuki bir ki\u015filik kazan\u0131r.<\/p>\n
Drakon\u2019un, s\u0131n\u0131fsal \u00e7at\u0131\u015fmalar\u0131n \u00f6n\u00fcne ge\u00e7meyi hedefleyen, \u00f6l\u00fcm cezalar\u0131n\u0131 ve bask\u0131y\u0131, \u015fiddeti yaz\u0131l\u0131, me\u015fru k\u0131lan yasalar\u0131 da sonu\u00e7 vermemi\u015ftir. Muhalefet daha da b\u00fcy\u00fcm\u00fc\u015ft\u00fcr. Ekonomik a\u00e7\u0131dan g\u00fc\u00e7lenen orta s\u0131n\u0131f, siyasal iktidar\u0131 payla\u015fmak i\u00e7in, kendi alt\u0131ndaki s\u0131n\u0131flar\u0131 da politik bir birlik etraf\u0131nda toplayarak hareket ettirebilmektedir. Bu bask\u0131y\u0131 g\u00f6\u011f\u00fcslemekte zorluk \u00e7eken soylular, b\u00f6yle bir birli\u011fin tehlikesini sezmi\u015fler ve \u00e7eli\u015fkinin derinle\u015fmesinin \u00f6n\u00fcn\u00fc alabilmek i\u00e7in, baz\u0131 ay\u0131rcal\u0131klar\u0131ndan vazge\u00e7erek, s\u0131n\u0131fsal \u00e7at\u0131\u015fmalar\u0131 yumu\u015fatmaya y\u00f6nelik \u00f6d\u00fcnler verme karar\u0131 alm\u0131\u015flard\u0131r.<\/p>\n
Bu s\u0131k\u0131\u015fma, yasalar konusunda yeni bir a\u00e7\u0131l\u0131m\u0131 getirir. O da, insan yap\u0131s\u0131 (nomoi) ve s\u0131n\u0131flar \u00fcst\u00fc olmas\u0131 m\u00fcmk\u00fcn olmayan bir akl\u0131n koydu\u011fu yasalar\u0131n, Tanr\u0131sal yasalara (thesmoi) kar\u015f\u0131 bir zaferi olur. Ayr\u0131ca, Yunan d\u00fcnyas\u0131n\u0131n yedi bilgesinden biri olan Solon\u2019a haz\u0131rlatt\u0131r\u0131lan bu yasalar\u0131n, bir insan eli taraf\u0131ndan haz\u0131rlanabilir olmas\u0131, yasan\u0131n kutsal, mutlak, de\u011fi\u015fmez, sonsuz olma niteli\u011fini de ortadan kald\u0131rmak zorunda kal\u0131r. Temelinde bir toplumsal uzla\u015fma ve s\u00f6zle\u015fmenin \u00fcr\u00fcn\u00fc olan bu yasalar\u0131n g\u00f6relili\u011fine i\u015faret eden \u201cSolon, Epimenides\u2019e yazd\u0131\u011f\u0131 bir mektupta, Atinal\u0131lara verdi\u011fi yasalar\u0131n yetkin olmay\u0131p en uygun olduklar\u0131n\u0131 belirtmekte ve yasalar\u0131 uygulayan y\u00f6neticilerin \u00f6nemine dikkat \u00e7ekmektedir.\u201d(8)<\/p>\n
Yasalar\u0131n d\u00fcnyevile\u015fmesi, Tanr\u0131sal olan\u0131 yine de bar\u0131nd\u0131r\u0131r b\u00fcnyesinde. \u00c7\u00fcnk\u00fc Yunanl\u0131lar\u0131n g\u00f6z\u00fcnde yasalar\u0131 haz\u0131rlayan bilgeler, Tanr\u0131sal bir ki\u015fili\u011fe sahiptirler. Yasa koyucu (nomothet) Solon, ilk olarak, \u00f6zg\u00fcr bir babadan olan hi\u00e7 kimsenin k\u00f6le durumuna indirgenemeyece\u011fi ilkesini getirir. B\u00f6ylelikle, bor\u00e7 k\u00f6leli\u011fi kald\u0131r\u0131lm\u0131\u015f, haks\u0131zl\u0131\u011fa u\u011frayan ki\u015finin herkes\u00e7e korunabilmesine ve her ki\u015finin bir memurun verdi\u011fi bir karar kar\u015f\u0131s\u0131nda mahkemeye ba\u015fvurabilmesine ili\u015fkin yasal \u00f6nlemler al\u0131nm\u0131\u015f olur. Art\u0131k ki\u015filerin g\u00fcvenli\u011fi g\u00fcvence alt\u0131na al\u0131nm\u0131\u015ft\u0131r.<\/p>\n
Ekonomik bak\u0131mdan getirilen d\u00fczenlemelerde al\u0131nan \u00f6nlemler, kalk\u0131nmay\u0131, siyasi istikrar\u0131 sa\u011flamaks\u0131z\u0131n ger\u00e7ekle\u015ftirilemeyecek bir ger\u00e7ek olarak ortaya koymaktad\u0131r. Bu temelde yap\u0131lan ekonomik reformlar\u0131n ilki, topraklar\u0131n k\u00fc\u00e7\u00fck bir az\u0131nl\u0131k elinde toplanmas\u0131n\u0131 engellemeye \u00e7al\u0131\u015fan, ki\u015fisel toprak m\u00fclkiyetine getirilen s\u0131n\u0131rlama olmu\u015ftur. Ayr\u0131ca, i\u00e7 pazardaki \u00fcr\u00fcnlerin fiyat art\u0131\u015f\u0131n\u0131n \u00f6n\u00fcn\u00fcn kesilebilmesi i\u00e7in, tah\u0131l\u0131n d\u0131\u015fsat\u0131m\u0131na yasak getirilmi\u015ftir. Ekonomik canl\u0131l\u0131\u011f\u0131 sa\u011flayabilmek i\u00e7in, yeni i\u015f alanlar\u0131n\u0131n a\u00e7\u0131lmas\u0131n\u0131 \u015fart ko\u015fmu\u015f ve zanaatkarlara kolayl\u0131klar sa\u011flanm\u0131\u015f, yabanc\u0131 zanaatkarlar\u0131n gelip Atina\u2019ya yerle\u015fmeleri do\u011frultusunda y\u00fcreklendirici politikalar uygulamaya konulmu\u015ftur.<\/p>\n
Bu reformlar, \u00f6zellikle yurtta\u015flar\u0131n siyasal ya\u015fama kat\u0131l\u0131m\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r. Ancak, bu reformlar yurtta\u015flar\u0131 servet \u00f6l\u00e7\u00fct\u00fcne g\u00f6re kendi aralar\u0131nda 4 s\u0131n\u0131fa ay\u0131rm\u0131\u015ft\u0131r. Art\u0131k gelir miktar\u0131na ve zenginli\u011fine g\u00f6re, toplumsal ya\u015fay\u0131\u015f i\u00e7indeki bireyin yeri belirlenmi\u015f oluyordu. \u00c7e\u015fitli \u00f6zg\u00fcrl\u00fckler verdi\u011fi varsay\u0131lan bu yasalar, asl\u0131nda, \u00f6zg\u00fcrl\u00fck s\u00f6ylemi alt\u0131nda sistemin plutokratik niteli\u011fini gizliyordu. \u201cSolon, reformlar\u0131yla hi\u00e7bir s\u0131n\u0131f\u0131n \u00e7\u0131kar\u0131n\u0131 g\u00f6zetmedi\u011fini, yaln\u0131zca toplumsal uzla\u015fmay\u0131 ama\u00e7lad\u0131\u011f\u0131n\u0131 \u015fu s\u00f6zlerle savunuyordu: \u2018Halka yetecek kadar hak verdim; \u00f6l\u00e7\u00fcy\u00fc ne dar tuttum, ne de bol. G\u00fcc\u00fc ellerinde tutanlara, zenginlikleri ile g\u00f6z kama\u015ft\u0131ranlara yak\u0131\u015f\u0131\u011f\u0131ndan \u00e7ok hi\u00e7 bir \u015fey almay\u0131n dedim. Her iki yan\u0131 da sa\u011flam kalkanla korudum, haks\u0131z olarak hi\u00e7birine \u00f6tekini ezdirmedim… \u0130yi ya da k\u00f6t\u00fc her yurtta\u015f i\u00e7in dosdo\u011fru bir adalet sa\u011flayan yasalar koydum… Ben, d\u00f6\u011f\u00fc\u015fen iki d\u00fc\u015fman dizisinin aras\u0131nda bir s\u0131n\u0131r ta\u015f\u0131 gibi dikildim, durdum.\u2019 \u201c(9)<\/p>\n
Solon\u2019un kendini s\u0131n\u0131flar \u00f6tesinde tan\u0131mlay\u0131\u015f\u0131 ve t\u00fcm s\u0131n\u0131flara mesafeli durdu\u011funu iddia eden bir akl\u0131 kendinde sembolize etmesi, belki de ger\u00e7ekten onu Tanr\u0131sal k\u0131l\u0131yordu. Ancak, Solon\u2019un bu akl\u0131 hangi gelir d\u00fczeyindeydi ve bu akl\u0131n bir servet birikimi yok ise, ne yer, ne i\u00e7erdi? Her \u015feyin \u00f6tesinde tan\u0131mlad\u0131\u011f\u0131 reformlar\u0131n\u0131n sonu\u00e7lar\u0131 belliydi. Soylular\u0131n elinde bulunan iktidar\u0131n stat\u00fckosunu korumas\u0131n\u0131n yan\u0131nda kentsoylu zenginlerin hem siyasal ya\u015fama etkin bir bi\u00e7imde kat\u0131l\u0131m\u0131n\u0131 sa\u011flam\u0131\u015f, hem de ekonomik a\u00e7\u0131dan g\u00fc\u00e7lenmelerine yol a\u00e7m\u0131\u015ft\u0131r.<\/p>\n
Anla\u015f\u0131lan o dur ki, Solon\u2019un anayasas\u0131 eski kurumlar\u0131 korudu\u011fu gibi, ayn\u0131 zamanda bu kurumlara ek olarak yeni kurumlar kazand\u0131rm\u0131\u015ft\u0131r. \u00d6zellikle, ileride netle\u015fecek olan kurumlar, yurtta\u015flar\u0131 politize eden olu\u015fumlard\u0131. Bunlardan ilki, halk meclisiydi (ekklesia). Ad\u0131ndan da anla\u015f\u0131laca\u011f\u0131 gibi, par\u00e7al\u0131l\u0131\u011f\u0131, farkl\u0131 s\u0131n\u0131fsal konumlar\u0131n bir birle\u015fimini ifade eden halk meclisi, yurtta\u015flar\u0131n 4 s\u0131n\u0131f\u0131n\u0131n da kat\u0131labildi\u011fi, yasama yetkisine ve devlet g\u00f6revlilerini se\u00e7me hakk\u0131na sahip olan bir kurultayd\u0131. Teorik a\u00e7\u0131dan g\u00fc\u00e7l\u00fc g\u00f6z\u00fcken bu meclis, asl\u0131nda, pratikte \u00f6nemsiz bir kurumdu. Meclisin kalabal\u0131kl\u0131\u011f\u0131 ve farkl\u0131 seslerin bir birle\u015fimi olmas\u0131ndan dolay\u0131, b\u00fct\u00fcn sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fcn\u00fcn bulunup karara ba\u011flanabilmesi m\u00fcmk\u00fcn olamam\u0131\u015ft\u0131r.<\/p>\n
Halk meclisinin bu sonu\u00e7suzlu\u011funun kar\u015f\u0131s\u0131nda belirleyici olan yine di\u011fer kurumlar olmu\u015ftur. Bunlardan birisi, anayasa mahkemesi niteli\u011finde olan, yasalar\u0131n bek\u00e7ili\u011fini yapan ve daha \u00f6nce s\u00f6z\u00fcn\u00fc etti\u011fimiz arkhon\u2019lar\u0131n \u00f6m\u00fcr boyu \u00fcyesi oldu\u011fu bir kuruldu. Areopagus diye adland\u0131r\u0131lan bu kurul, devlet i\u015flerini denetlemekle ve anayasaya kar\u015f\u0131 su\u00e7 i\u015fleyenleri yarg\u0131lamakla y\u00fck\u00fcml\u00fcyd\u00fc. Hatta a\u011f\u0131r su\u00e7lu buldu\u011fu \u015fah\u0131slar\u0131 yurtta\u015fl\u0131ktan \u00e7\u0131karabilme yetkisine bile sahipti.<\/p>\n
Halk meclisinin g\u00fcndemini, yani g\u00f6r\u00fc\u015fece\u011fi yasa ve karar tasar\u0131lar\u0131n\u0131 belirlemekle y\u00fck\u00fcml\u00fc olan d\u00f6rty\u00fczler meclisi (bule), her 4 Attika kabilesinden ilk 3 s\u0131n\u0131f \u00fcyesi 100\u2019er ki\u015finin se\u00e7ilmesiyle olu\u015fuyordu. Yine soylular bu mecliste a\u011f\u0131rl\u0131\u011f\u0131 olu\u015fturuyorlard\u0131. \u00c7\u00fcnk\u00fc, se\u00e7im b\u00f6lgelerini soylular\u0131n etkili olduklar\u0131 kabilelerin meydana getirmesinin bir sonucuydu bu.<\/p>\n
Y\u00fcksek y\u00f6netici devlet memurlar\u0131n\u0131, y\u00fcr\u00fctme i\u015flerine bakan 9 arkhon, komutanlar (strategos) ve maliye gibi i\u015flerle ilgilenenler olu\u015fturuyordu. G\u00f6revlerinin kar\u015f\u0131l\u0131\u011f\u0131 para almayan bu memurlar, genellikle, \u00e7al\u0131\u015f\u0131p para kazanmak zorunda olmayan, yani b\u00fcy\u00fck toprak sahibi soylulardan ve bir \u00f6l\u00e7\u00fcde kentsoylu b\u00fcy\u00fck zenginlerden se\u00e7ilmesi, niteli\u011finin g\u00f6stergesidir. Ayr\u0131ca, anayasada, bu memurlar\u0131n 1. s\u0131n\u0131f yurtta\u015flardan se\u00e7ilmesi belirtilmi\u015ftir.<\/p>\n
T\u00fcm\u00fcyle bu yasalar\u0131n ve bu yasalar\u0131 uygulayan kurumlar\u0131n bir yans\u0131mas\u0131 olan, adaleti bu yasalar temelinde uygulayan halk mahkemeleri (heliaia), aristokratik areopagus ile arkhon\u2019lar\u0131n g\u00fcc\u00fcn\u00fc yarg\u0131lama alan\u0131nda dengeleyen bir kurumdu. 501\u2019e kadar j\u00fcri \u00fcye say\u0131s\u0131na ula\u015fan bu mahkemelere her yurtta\u015f, kura ile 1 y\u0131ll\u0131\u011f\u0131na se\u00e7ilebilmektedir.<\/p>\n
Bir nevi toplumsal s\u00f6zle\u015fme niteli\u011fi ta\u015f\u0131yan anayasal reformlar\u0131n, s\u0131n\u0131fsal uzla\u015fmay\u0131 sa\u011flamad\u0131\u011f\u0131 \u00e7ok ge\u00e7meden ortaya \u00e7\u0131km\u0131\u015ft\u0131. Yasalar\u0131n yaz\u0131l\u0131 hale getirilmesi, s\u0131n\u0131fsal \u00e7eli\u015fkileri ortadan kald\u0131rmad\u0131\u011f\u0131 gibi, \u00e7eli\u015fkilerin varl\u0131\u011f\u0131n\u0131 belgeleyen bir metin olmu\u015ftu. \u00c7at\u0131\u015fmalar\u0131n tekrardan h\u0131zlanmas\u0131, s\u0131n\u0131fsal yap\u0131lar\u0131n yeniden \u00f6rg\u00fctleni\u015fine, yani yeni siyasal olu\u015fumlar\u0131n belirmesine kadar gelmi\u015fti. Bu olu\u015fumlar, \u00fc\u00e7 tarz\u0131 siyasal g\u00fc\u00e7, resmi olmasa da \u00fc\u00e7 \u201cparti\u201d niteli\u011fini g\u00f6steriyordu. Toplumsal s\u0131n\u0131flar\u0131 temsil eden bu olu\u015fumlar\u0131n her birinin ba\u015f\u0131nda b\u00fcy\u00fck bir aile bulunuyordu.<\/p>\n
Ayn\u0131 zamanda, polisin \u00fc\u00e7 ayr\u0131 b\u00f6lgesinin, \u00fc\u00e7 ayr\u0131 co\u011frafyan\u0131n \u00f6rg\u00fctlenmesiydi bunlar. Ovada \u00e7iftlikleri bulunan ve oligar\u015fiye geri d\u00f6nmeyi hedefleyen, liderli\u011fini Philais ailesinin yapt\u0131\u011f\u0131 soylulardan olu\u015fan \u00f6rg\u00fctlenmeye Pediak\u2019lar deniyordu. Megakles\u2019in \u00f6nderli\u011finde \u00f6rg\u00fctlenmi\u015f olan Parali\u2019ler, deniz k\u0131y\u0131s\u0131nda oturan orta s\u0131n\u0131f\u0131 temsil ediyorlard\u0131. Da\u011fl\u0131k b\u00f6lgede ya\u015fayan, yeterli topra\u011f\u0131 olmayan k\u00f6yl\u00fcler ve di\u011fer yoksul yurtta\u015flara dayanan Diakri\u2019ler ise, Peisistratos\u2019un \u00f6nderli\u011finde \u00f6rg\u00fctlenmi\u015flerdi. Askeri yetenekleri olan Peisistratos, geni\u015f bir taban\u0131n deste\u011fini alarak, \u0130. \u00d6. 560\u2019ta bir darbe ile Atina\u2019da iktidara gelmi\u015ftir.<\/p>\n
Peisistratos\u2019un bu ba\u015far\u0131s\u0131n\u0131 aristokratik tarih yaz\u0131m\u0131, tiranl\u0131k (zorbal\u0131k) rejimi olarak tan\u0131mlam\u0131\u015ft\u0131r. Do\u011fu k\u00f6kenli olan tiran (tirannos) s\u00f6zc\u00fc\u011f\u00fcn\u00fcn, Yunan diline Lidya dilinden geldi\u011fi san\u0131lmaktad\u0131r.(10) Oligar\u015fiden demokrasiye ge\u00e7i\u015fi kolayla\u015ft\u0131ran, halk taraf\u0131ndan benimsenip halk\u00e7\u0131 bir politika g\u00fcden bu tip y\u00f6neticileri, soylular\u0131n tarih yaz\u0131c\u0131lar\u0131 tarih sayfalar\u0131na zorba, yani tiranlar olarak ge\u00e7irmeleri b\u00fcy\u00fck bir yan\u0131lg\u0131 yaratm\u0131\u015ft\u0131r. Yunancadaki basileus s\u00f6zc\u00fc\u011f\u00fc gibi efendi, kral anlam\u0131n\u0131 ta\u015f\u0131yan tiran s\u00f6zc\u00fc\u011f\u00fc, Bat\u0131l\u0131lar taraf\u0131ndan Do\u011fulu despotlar\u0131 tan\u0131mlamak amac\u0131yla kullan\u0131lm\u0131\u015ft\u0131r.<\/p>\n
Y\u00f6ntem a\u00e7\u0131s\u0131ndan, \u015fu \u015f\u00fcpheyi ta\u015f\u0131mam\u0131z\u0131n gereklili\u011fi ortaya \u00e7\u0131kmaktad\u0131r; tarihin ne yazd\u0131\u011f\u0131ndan \u00f6nce kimlerin yazd\u0131\u011f\u0131na dikkat etmek! \u00d6rne\u011fin \u201cThukydides, Eski Yunan\u2019da tiranlar\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131 zenginli\u011fin artmas\u0131na ba\u011flamaktad\u0131r.\u201d(11) Bu yorumun d\u0131\u015f\u0131nda tiranl\u0131\u011f\u0131n \u00e7\u0131k\u0131\u015f\u0131n\u0131 salt iktidar feti\u015fizminin bir \u00fcr\u00fcn\u00fc olarak ele almak bilimsel temelleri olan bir a\u00e7\u0131klama niteli\u011fini g\u00f6stermez. Aksi takdirde Thukydides\u2019in bu \u00e7\u00f6z\u00fcmlemesinin d\u0131\u015f\u0131ndaki herhangi bir tarih yorumunun \u015fu a\u00e7\u0131klamay\u0131 yapabilmesi gerekmektedir: B\u00fcy\u00fck bir serveti elinde toplayan k\u00fc\u00e7\u00fck bir az\u0131nl\u0131\u011f\u0131n tan\u0131m\u0131 ne olabilir? Herhalde bu sorunun cevab\u0131n\u0131 da Atina demokrasisi diye vermektedirler.<\/p>\n
Peki tiran Peisistratos ne gibi zorbal\u0131klar yapm\u0131\u015ft\u0131? \u0130lk olarak Solon anayasas\u0131na dokunmay\u0131p y\u00f6netimini hukuksal bir \u00e7er\u00e7eveye oturtmu\u015ftur. D\u0131\u015f politikada bar\u0131\u015f\u0131 kollayan, i\u00e7eride ekonomik geli\u015fmeyi h\u0131zland\u0131ran ve alt s\u0131n\u0131flar\u0131n ya\u015fam ko\u015fullar\u0131n\u0131 yeniden d\u00fczenleyen bir siyaset izlemi\u015ftir. Soylular\u0131n b\u00fcy\u00fck \u00e7iftliklerine el koyup topraklar\u0131 yoksul, topraks\u0131z yurtta\u015flara da\u011f\u0131tm\u0131\u015ft\u0131r. Her Atinal\u0131n\u0131n gelirinin onda birini, olu\u015fturulan devlet hazinesine b\u0131rakma zorunlulu\u011fu getirilmi\u015ftir. Bu vergilerden, g\u00fcm\u00fc\u015f madeni gibi zengin madenlerden elde edilen gelirlerle kamusal yap\u0131m i\u015fleri ger\u00e7ekle\u015ftirilmi\u015f ve ileride Atina\u2019n\u0131n \u00f6nemli g\u00fc\u00e7 kayna\u011f\u0131 olacak olan deniz filosu kurulmu\u015ftur. \u0130\u015fsiz ve topraks\u0131z olan yurtta\u015flara s\u00fcrekli i\u015f ve gelir sa\u011flanm\u0131\u015ft\u0131r. Gemilerde tayfa olarak \u00e7al\u0131\u015ft\u0131r\u0131lan yoksul k\u00f6yl\u00fcler, \u00f6nceleri maddi g\u00fc\u00e7leri olmad\u0131\u011f\u0131 i\u00e7in kente inemezlerken, bu geli\u015fmenin sonucunda gemiler limanda bekledi\u011fi s\u00fcrece Atina\u2019da bulunup siyasal alana dahil olabilmi\u015flerdir. Bu sonu\u00e7lar\u0131 de\u011ferlendiren Aristoteles bile; \u201cB\u00fct\u00fcn i\u015fleri yasalara uyarak d\u00fczenleyen… \u00e7ok ate\u015fli bir halk\u00e7\u0131 ve herkesin iyili\u011fine \u00e7al\u0131\u015fan bir adam\u201d olarak tan\u0131mlam\u0131\u015ft\u0131r Peisistratos\u2019u.(12)<\/p>\n
Peisistratos\u2019un \u00f6l\u00fcm\u00fcnden sonra y\u00f6netim o\u011fullar\u0131 Hippias ile Hipparkhos\u2019un eline ge\u00e7mi\u015ftir. O\u011fullar\u0131n\u0131n y\u00f6netimi almas\u0131yla bir iktidar ailesi (dynasteia) olu\u015fmu\u015f ve tiranl\u0131k soydan ge\u00e7en bir t\u00fcr monar\u015fiye d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Bu durumu f\u0131rsat bilen soylular, Hipparkhos\u2019u \u00f6ld\u00fcrt\u00fcrler. Yaln\u0131z kalan Hippias\u2019\u0131n iktidar\u0131 ise, bask\u0131ya dayal\u0131 keyfi bir y\u00f6netim tarz\u0131na evrilmi\u015ftir.<\/p>\n
\u0130ktidar\u0131n geldi\u011fi bu noktaya kar\u015f\u0131, art\u0131k halk da tepki g\u00f6stermeye ba\u015flam\u0131\u015ft\u0131r. Soylular, halk\u0131n bu tutumunu da g\u00f6z \u00f6n\u00fcne alarak, \u0130. \u00d6. 510\u2019da Sparta\u2019n\u0131n yard\u0131m\u0131yla Hippias\u2019\u0131 Atina\u2019dan kovarlar. Atina\u2019da iktidar kavgas\u0131 yeniden k\u0131z\u0131\u015fmaya ba\u015flar. \u00c7ok ge\u00e7meden Hippias\u2019\u0131n devrilmesinde \u00f6nemli rol oynayan Alkmeon o\u011fullar\u0131ndan Kleisthenes, \u00fc\u00e7 y\u0131l sonra halk\u0131n deste\u011fini alarak iktidara gelir. Daha \u00f6nce s\u00f6z\u00fcn\u00fc etti\u011fimiz deniz k\u0131y\u0131s\u0131nda oturanlar\u0131n, orta s\u0131n\u0131f\u0131n\u201d partisi\u201d olan Parali\u2019lerin \u00f6rg\u00fctlenmesinde de yine Alkmeon o\u011fullar\u0131ndan Megakles\u2019in \u00f6nc\u00fcl\u00fc\u011f\u00fc dikkate de\u011ferdir. Kleisthenes\u2019in de bu aileden olmas\u0131 sadece bir tesad\u00fcf olmasa gerektir.<\/p>\n
Kleisthenest iktidar\u0131 al\u0131r almaz \u201cdemokratik reform\u201dlar\u0131n\u0131 y\u00fcr\u00fcrl\u00fc\u011fe koyar. Bu reformlar\u0131n temelinde, aristokratik \u00f6rg\u00fctleni\u015f bi\u00e7iminin de\u011fi\u015ftirilmesi vard\u0131r. S\u0131n\u0131fl\u0131 toplumun bir ger\u00e7e\u011fi olan uzla\u015fmaz \u00e7eli\u015fkilerin uzla\u015ft\u0131r\u0131lmas\u0131 sorunu bir kere daha g\u00fcndeme gelmi\u015ftir. S\u0131n\u0131f \u00e7at\u0131\u015fmalar\u0131n\u0131n yaratt\u0131\u011f\u0131 istikrars\u0131zl\u0131\u011f\u0131n egemen s\u0131n\u0131flar\u0131n ka\u00e7amad\u0131klar\u0131 bir sorun olarak s\u00fcrekli \u00f6nlerine gelmesi, tarihin ak\u0131\u015f\u0131 i\u00e7inde s\u0131n\u0131fsal uzla\u015fman\u0131n ad\u0131 olmu\u015f reformlar\u0131, do\u011faya \u00f6zg\u00fc bir toplumsal ar\u0131nmaya, bir dionysos\u2019cu****** siyasal etkinli\u011fe d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015ft\u00fcr.<\/p>\n
Uygulamaya konan reformlarla ba\u015flayan yeni ar\u0131nma d\u00f6neminde, soylulara etkili bir yer sa\u011flayan kabilesel \u00f6rg\u00fctlenme bi\u00e7imi terkedilmi\u015ftir. Kleisthenes, soy \u00fczerine kurulu d\u00f6rt kabile yerine b\u00f6lgesel nitelik ta\u015f\u0131yan yeni bir d\u00fczenleme ile on kabileye (phyle) ay\u0131rma y\u00f6ntemini getirmi\u015ftir. Kabileler ise deme ya da demos ad\u0131 verilen bucaklara ayr\u0131lm\u0131\u015ft\u0131r. \u201cKabileler aras\u0131 rekabeti \u00f6nlemek, \u00f6zellikle bunlar\u0131n s\u0131n\u0131f \u00e7at\u0131\u015fmalar\u0131n\u0131 b\u00f6lgesel farkl\u0131l\u0131klarla besleyip alevlendirmelerine izin vermemek amac\u0131yla, on kabilenin saptanmas\u0131nda ilgin\u00e7 bir y\u00f6ntem uyguland\u0131: Polis, kent (asty) (yani Atina), k\u0131y\u0131 (parali) ve i\u00e7 b\u00f6lge (mesogeios) olmak \u00fczere \u00fc\u00e7 b\u00f6lgeye, her b\u00f6lge \u201c\u00fc\u00e7te bir\u201d anlam\u0131nda trittys denen on b\u00f6l\u00fcme ayr\u0131ld\u0131. Eldi edilen otuz trittys, \u00fc\u00e7er \u00fc\u00e7er, biri kentten, di\u011feri k\u0131y\u0131dan ve \u00fc\u00e7\u00fcnc\u00fcs\u00fc i\u00e7 b\u00f6lgeden olmak \u00fczere kura \u00e7ekilerek birle\u015ftirildi ve on kabile olu\u015fturuldu. Bu d\u00fczenleme ile, kabilelerin heterojen (heteros genos yani kar\u0131\u015f\u0131k t\u00fcrden) bir yap\u0131ya sahip olmalar\u0131, bir ba\u015fka deyi\u015fle farkl\u0131 b\u00f6lgelerden ve kar\u015f\u0131t s\u0131n\u0131flardan gelen yurtta\u015flarca olu\u015fturulmalar\u0131 sa\u011flanm\u0131\u015f oluyordu.\u201d(13)<\/p>\n
Solon\u2019un getirdi\u011fi de\u011fi\u015fikliklerdeki kabile sistemi, deme \u00f6rg\u00fctleri temel al\u0131narak yeniden d\u00fczenlenmi\u015ftir. Deme\u2019ler i\u00e7inde \u00f6rg\u00fctlenen yurtta\u015flar\u0131n kendi i\u015flerine bakan bir meclisi ve bir mahkemesi olmu\u015ftur. Yurtta\u015f listelerini d\u00fczenlemek, demarkhos denilen deme ba\u015fkanlar\u0131n\u0131n yetkileri i\u00e7indedir. Anayasan\u0131n en \u00f6nemli organ\u0131 olarak kabul edilen bule\u2019nin 400\u2019den olu\u015fan sandalye say\u0131s\u0131 500\u2019e \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r. Her kabileye 50 \u00fcyelik d\u00fc\u015fecek \u015fekilde, b\u00fcy\u00fckl\u00fcklerine g\u00f6re deme\u2019ler aras\u0131nda payla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. 500\u2019ler meclisinin s\u00fcrekli olmayan toplant\u0131lar\u0131n\u0131n yaratt\u0131\u011f\u0131 y\u00f6netim bo\u015flu\u011funu giderebilmek i\u00e7in, meclis i\u00e7inden ondal\u0131k sisteme g\u00f6re olu\u015fturulan bir kurul (prytaneia) y\u00f6netimi s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr.<\/p>\n
Siyasal sava\u015f\u0131ma son vermek ad\u0131na uygulamaya konulan bu \u015fematik toplumsal \u00f6rg\u00fctlenme modeli, s\u0131n\u0131f \u00e7at\u0131\u015fmas\u0131n\u0131 b\u00f6lgesel dinamiklere ba\u011flaman\u0131n bir sonucudur. Ancak, burada unutulan bir nokta vard\u0131r ki, o da, siyasal sava\u015f\u0131m\u0131n nedeni \u00f6z\u00fcnde b\u00f6lgesel \u00e7at\u0131\u015fma de\u011fil, s\u0131n\u0131fsal uzla\u015fmazl\u0131kt\u0131r. Kendi toplumsal ya\u015fay\u0131\u015flar\u0131n\u0131 yasalarla belirlemelerini di\u011fer toplumlara g\u00f6re bir \u00fcst\u00fcnl\u00fck sayan Yunanl\u0131lar, t\u00fcm Bat\u0131 tarihinin \u015fekillenmesinde de \u00e7ok \u00f6nemli bir temeli temsil ediyorlard\u0131. Bu durumun y\u00fczy\u0131llara yans\u0131yan bir ideolojik temel olu\u015fturmas\u0131, Yunan polisleri d\u0131\u015f\u0131ndaki toplumlarda s\u0131n\u0131fl\u0131l\u0131\u011f\u0131n ve ona ba\u011fl\u0131 olan \u00fcretim bi\u00e7imlerinin kendine \u00f6zg\u00fcl\u00fc\u011f\u00fcn\u00fc de olumsuzlayan bir noktaya gelmi\u015ftir. Bu olumsuzlama, kendine \u00f6zg\u00fcl\u00fc\u011f\u00fc reddeden ve sonu\u00e7ta Bat\u0131 eksenli bir geli\u015fme \u00e7izgisini mutlak k\u0131lan tarih felsefesinin \u201cyans\u0131ma\u201ds\u0131d\u0131r.<\/p>\n
Geni\u015f bir co\u011frafyada etkili olan Yunan polisleri, kendi uygarl\u0131\u011f\u0131n\u0131n o \u201cetkileyici ve b\u00fcy\u00fcl\u00fc\u201d d\u00fcnyas\u0131n\u0131 eme\u011fi k\u00f6lele\u015ftirerek kurmu\u015ftur. \u201cK\u00f6lelik icad edilir edilmez, eski toplulu\u011fun ilerisinde geli\u015fmekte olan halklar aras\u0131nda egemen \u00fcretim bi\u00e7imi halini alm\u0131\u015f, ama bu halklar\u0131n sonunda yozla\u015fmas\u0131n\u0131n da ba\u015fl\u0131ca nedenlerinden biri olmu\u015ftur. Tar\u0131mla sanayi aras\u0131nda b\u00fcy\u00fck \u00e7apta i\u015fb\u00f6l\u00fcm\u00fcn\u00fc ve b\u00f6ylece antik d\u00fcnyan\u0131n ye\u015ferip serpilmesini, yani Helenizm\u2019in do\u011fmas\u0131n\u0131 ilk olarak k\u00f6lelik sa\u011flam\u0131\u015ft\u0131r. K\u00f6lelik olmasayd\u0131, Yunan devleti, Yunan sanat\u0131 ve bilimi de olamazd\u0131; k\u00f6lelik olmasayd\u0131, Roma \u0130mparatorlu\u011fu da olamazd\u0131. Ama temelde Helenizm******* ve Roma \u0130mparatorlu\u011fu olmad\u0131k\u00e7a modern Avrupa da olamazd\u0131. (…)<\/p>\n
… insanlar ileriye do\u011fru gitmi\u015fler ve yapt\u0131klar\u0131 ilk iktisadi ilerleme, k\u00f6le eme\u011fi yoluyla \u00fcretimlerini artt\u0131rmak ve geli\u015ftirmek olmu\u015ftur. \u015euras\u0131 a\u00e7\u0131kt\u0131r ki, insan eme\u011fi gerekli ge\u00e7im ara\u00e7lar\u0131ndan ancak az\u0131c\u0131k fazlas\u0131n\u0131 yaratabilecek kadar \u00fcretken oldu\u011fu s\u00fcrece, \u00fcretici g\u00fc\u00e7lerin artmas\u0131, ticaretin yayg\u0131nla\u015fmas\u0131, devletin ve hukukun geli\u015fmesi, ya da sanat\u0131n ve bilimin kurulmas\u0131, ancak daha geni\u015f bir i\u015f b\u00f6l\u00fcm\u00fc arac\u0131l\u0131\u011f\u0131yla ger\u00e7ekle\u015ftirilebilecekti. Bunun gerekli temeliyse, basit el eme\u011fine bakan kitleler ile eme\u011fi y\u00f6neten, ticareti ve kamu i\u015flerini y\u00fcr\u00fcten ve daha sonraki bir a\u015famada, sanat ve bilimle u\u011fra\u015fan mutlu az\u0131nl\u0131k aras\u0131ndaki geni\u015f i\u015f b\u00f6l\u00fcm\u00fcyd\u00fc. Bu i\u015f b\u00f6l\u00fcm\u00fcn\u00fcn en basit, en do\u011fal bi\u00e7imi ise k\u00f6lelikti.\u201d(14)<\/p>\n
B\u00fcy\u00fck bir servet birikimini sa\u011flayan o eme\u011fin salt Yunan yar\u0131m adas\u0131na ait bir olgu oldu\u011funu s\u00f6ylemek de safdillik olur herhalde. Geni\u015f bir co\u011frafyada ya\u015fayan halklar i\u00e7inden Yunan yar\u0131madas\u0131na getirilen k\u00f6lelerin eme\u011fi ve buraya yerle\u015fen yabanc\u0131lar\u0131n ta\u015f\u0131d\u0131klar\u0131 birikim, emperyalist politikalar\u0131n y\u00fczy\u0131llar sonras\u0131na (gerek Roma, gerekse Amerika\u2019da oldu\u011fu gibi) yay\u0131lan a\u00e7\u0131l\u0131m\u0131nda \u00f6nemli bir siyasal geneti\u011fi olu\u015fturmaktad\u0131r. Dolay\u0131s\u0131yla, emek, bir uygarl\u0131\u011f\u0131n olu\u015fumundaki temel kurucu olan de\u011ferin nedenidir.<\/p>\n
Antik Yunan D\u00fcnyas\u0131\u2019n\u0131n \u201cdemokratik\u201d birikimi de bu nedenler \u00fcst\u00fcne kuruludur. S\u0131n\u0131fl\u0131 toplumun erken olu\u015fumu, \u00e7eli\u015fkilerin belirginle\u015fmesi ve durmaks\u0131z\u0131n s\u00fcren s\u0131n\u0131f \u00e7at\u0131\u015fmalar\u0131n\u0131n varl\u0131\u011f\u0131, demokrasi kavram\u0131n\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131nda \u00f6nemli bir etkendir. Demokrasi kavram\u0131 zaten s\u0131n\u0131fl\u0131 topluma ait bir olgudur.<\/p>\n
Ancak Yunan polisleri i\u00e7inde demokrasinin dozaj\u0131 yine emperyalist politikalar\u0131n uygulan\u0131\u015f\u0131na g\u00f6re farkl\u0131l\u0131klar g\u00f6stermi\u015ftir. Kendi i\u00e7inde \u00e7eli\u015fkiler ya\u015fayan Yunan polisleri, Perslerin sald\u0131r\u0131lar\u0131 kar\u015f\u0131s\u0131nda i\u00e7 \u00e7eki\u015fmelerini b\u0131rakarak askeri a\u00e7\u0131dan bir dayan\u0131\u015fma i\u00e7ine girmi\u015flerdir. \u0130lk Pers sald\u0131r\u0131s\u0131 kar\u015f\u0131s\u0131nda falanj d\u00fczeniyle sava\u015fan Atina ordusu, sald\u0131r\u0131y\u0131 geri p\u00fcsk\u00fcrt\u00fcr. Bu yenilginin ard\u0131ndan ikinci bir sald\u0131r\u0131 i\u00e7in on y\u0131l bekleyen Persler, g\u00fc\u00e7lerini toplay\u0131p yeniden Yunan yar\u0131madas\u0131na ayak basarlar. Thebai polisi teslim al\u0131n\u0131r. Atinal\u0131lar bu ak\u0131n kar\u015f\u0131s\u0131nda Peloponnesos\u2019a kadar \u00e7ekilmek zorunda kal\u0131rlar. Persler, bu s\u00fcre\u00e7te Atina\u2019y\u0131 iki kez alt\u00fcst ederler. B\u00fcy\u00fck bir donanma kurmu\u015f olan Atinal\u0131lar, di\u011fer polislerin de yard\u0131m\u0131yla Pers donanmas\u0131n\u0131 bozguna u\u011frat\u0131rlar. Ard\u0131ndan, olu\u015fturulan Sparta kral\u0131 Pausanias komutas\u0131ndaki birle\u015fik Yunan ordusu, Persleri Anadolu i\u00e7lerine kadar s\u00fcrerler. Daha sonra t\u00fcm\u00fcyle yok edilen donanmas\u0131yla Persler, Ege\u2019den ve Akdeniz\u2019den s\u00f6k\u00fclerek at\u0131l\u0131rlar.<\/p>\n
O dillere destan olan Atina demokrasisinin y\u00fckseli\u015f d\u00f6neminde bu sava\u015flar\u0131n \u00e7ok \u00f6nemli etkileri vard\u0131r. Bir avu\u00e7 az\u0131nl\u0131\u011f\u0131n y\u00f6netimde belirleyici olmas\u0131 ve alt s\u0131n\u0131flar\u0131n siyasal ya\u015fama aktif kat\u0131l\u0131mlar\u0131 bu s\u00fcre\u00e7te daha da fazla belirginle\u015fmi\u015ftir. Ayn\u0131 zamanda bu s\u00fcre\u00e7 t\u00fcm Yunan polislerinin hiyerar\u015fik s\u0131ralan\u0131\u015f\u0131 i\u00e7inde, Atina polisini emperyalist politikalar\u0131n tepesine oturtan ve belirleyici bir rol oynayan konuma getirmi\u015ftir. \u00c7\u00fcnk\u00fc, \u0130. \u00d6. 478\u2019de Atina polisinin ba\u015f\u0131 \u00e7ekti\u011fi bir \u00f6rg\u00fctlenmeye giden Yunan polisleri, Pers sald\u0131r\u0131lar\u0131 kar\u015f\u0131s\u0131nda, \u00f6zde\u015f bir askeri birli\u011fe gitmi\u015fler ve Attik-Delos birli\u011fini kurmu\u015flard\u0131r. Bu \u00f6zde\u015f birli\u011fe \u00fcye olan her Yunan polisi, g\u00fcc\u00fc oran\u0131nda, Delos Birli\u011fi\u2019ne gemi, asker ve para vermek zorunlulu\u011funda olmu\u015ftur. Donanmas\u0131, ordusu ve hazinesiyle \u00f6zde\u015f bir birikime sahip olan bu Birlik, ne kadar Atina polisinin etkisini ta\u015f\u0131yor olarak g\u00f6z\u00fckse de, Birlik\u2019e \u00fcye polislerin temsilcilerinden olu\u015fan bir meclise, karar ve denetim organ\u0131na sahip olarak y\u00fcr\u00fct\u00fcl\u00fcyordu. Ancak zaman i\u00e7inde, kat\u0131l\u0131mc\u0131s\u0131 300\u2019\u00fc bulan bur Birlik, Atina polisinin egemenli\u011fi alt\u0131na girmekten kurtulamam\u0131\u015ft\u0131r.<\/p>\n
\u201c\u0130lk a\u015famada Delos adas\u0131nda bulunan Birlik hazinesini kendi kentlerine ta\u015f\u0131yan Atinal\u0131lar, ortak paray\u0131, amac\u0131 d\u0131\u015f\u0131nda, Atina\u2019n\u0131n s\u00fcslenmesi ve kazan\u00e7lar\u0131n\u0131n art\u0131r\u0131lmas\u0131 yolunda kullanmaya ba\u015flad\u0131lar. Ard\u0131ndan Atina, ba\u011fla\u015f\u0131klar\u0131n\u0131, kendi para birimini ve \u00f6l\u00e7\u00fc sistemlerini kullanmaya zorlad\u0131 ve onlar\u0131 kendisine hara\u00e7 \u00f6deyen ba\u011f\u0131ml\u0131 polisler durumuna getirdi. Attik-Delos Deniz Birli\u011fi\u2019ni sapt\u0131rarak emperyalist bir politika izlemeye koyulan Atina, ekonomisini b\u00fcy\u00fck \u00f6l\u00e7\u00fcde y\u00fczlerce polisin s\u00f6m\u00fcr\u00fclmesi \u00fczerine oturttu ve Birlik\u2019ten ayr\u0131lmak isteyenlere kar\u015f\u0131 ac\u0131mas\u0131z bir \u015fiddet kullanmaktan ka\u00e7\u0131nmad\u0131.\u201d(16) \u201cB\u00f6ylece Atina \u201chalk\u0131\u201d, bir anlamda yaln\u0131zca son derece geni\u015f ve kendi i\u00e7inde \u00e7e\u015fitli bir egemen s\u0131n\u0131f durumundayd\u0131. Bu ekonomik demokrasi g\u00f6r\u00fcn\u00fcm\u00fcne, pek \u00f6yle \u00fcretilen servetin adaletli bir bi\u00e7imde b\u00f6l\u00fc\u015f\u00fclmesi yoluyla de\u011fil, s\u00f6m\u00fcr\u00fcden sa\u011flanan kazan\u00e7lar\u0131n bir k\u0131sm\u0131n\u0131n Atina halk\u0131n\u0131n fakir kesimlerini yoksulluktan kurtarmak i\u00e7in harcamas\u0131yla var\u0131lm\u0131\u015ft\u0131.\u201d(17)<\/p>\n
NOTLAR
* \u201cY\u00fczy\u0131llard\u0131r \u00e7e\u015fitli dillerde \u00e7ok az farkl\u0131 bi\u00e7imler alarak kullan\u0131lagelmi\u015f olan politika s\u00f6zc\u00fc\u011f\u00fc, Yunanca bir s\u00f6z\u00fck olan polis\u2019ten t\u00fcremi\u015ftir. Bir \u00e7ok ara\u015ft\u0131rmac\u0131 ve bilim adam\u0131 taraf\u0131ndan kent devleti olarak adland\u0131r\u0131lan polis, Yunan Yar\u0131madas\u0131n\u0131, Anadolu\u2019nun Bat\u0131 k\u0131y\u0131lar\u0131n\u0131, Ege adalar\u0131n\u0131 ve G\u00fcney \u0130talya ile Sicilya\u2019y\u0131 kapsayan Eski Yunan d\u00fcnyas\u0131n\u0131n en parlak d\u00f6neminin toplumsal ve siyasal \u00f6rg\u00fctleni\u015f bi\u00e7imi olmu\u015ftur.\u201d(18) S\u00f6z\u00fc ge\u00e7en bu co\u011frafya, olu\u015fturdu\u011fu birikimin ortaya \u00e7\u0131kard\u0131\u011f\u0131 siyasal genetik itibar\u0131yla, Roma \u0130mparatorlu\u011fu ve sonras\u0131n\u0131n k\u00f6klerini bize vermektedir.
** Ekonomi s\u00f6zc\u00fc\u011f\u00fc, Antik Yunan k\u00f6kenli olup, oikos ile nomos s\u00f6zc\u00fcklerinin birle\u015fmesinden olu\u015fmu\u015ftur.
*** Falanj: Birle\u015fmi\u015f bir kitle durumunda ko\u015fup sald\u0131racak bi\u00e7imde e\u011fitilen, derinlemesine sekiz s\u0131radan olu\u015fturulan ve omuz omuza sava\u015fan askerlerden kurulu piyade d\u00fczenidir.
**** Thesmoi s\u00f6zc\u00fc\u011f\u00fc, Themis\u2019ten t\u00fcremi\u015ftir. Themis, Yunan mitolojisinde Zeus\u2019un kar\u0131lar\u0131ndan biri olan, t\u00f6releri ve ahlak kurallar\u0131n\u0131 i\u00e7eren Adalet tanr\u0131\u00e7as\u0131n\u0131n ad\u0131d\u0131r.
***** \u0130nsan yap\u0131s\u0131 yasa i\u00e7in kullan\u0131lan nomos (\u00e7o\u011fulu nomoi) s\u00f6zc\u00fc\u011f\u00fc, ilk ba\u015flarda \u201cb\u00f6l\u00fcm\u201d ya da \u201cpay\u201d anlam\u0131na geliyordu. S\u00f6zc\u00fc\u011f\u00fcn ilk kullan\u0131l\u0131\u015f\u0131 g\u00f6z \u00f6n\u00fcnde bulunduruldu\u011funda, Eski Yunan\u2019da yasa kavram\u0131n\u0131n i\u00e7inde \u201cher ki\u015finin hakk\u0131n\u0131, pay\u0131n\u0131 almas\u0131\u201d d\u00fc\u015f\u00fcncesinin yatt\u0131\u011f\u0131n\u0131 ileri s\u00fcrebiliriz.(7)
****** Dionysos: Yunan mitolojisinde Tanr\u0131: Zeus ile Semele\u2019nin o\u011flu; nereden geldi\u011fi kesin bilinmiyor. Kimi Trakya\u2019dan, kimi Anadolu\u2019dan, Yunanistan\u2019a geldi\u011fini s\u00f6yler. Bu Yunan Tanr\u0131s\u0131, do\u011fa yenileyicisi ve ya\u015fam\u0131n simgesi olan \u015farap Tanr\u0131s\u0131d\u0131r. Bu mitolojik Tanr\u0131, asl\u0131nda, t\u00fcm \u00e7a\u011flarda halk taraf\u0131ndan do\u011fan\u0131n kendini yeniledi\u011fi ilkbahar aylar\u0131nda yap\u0131lan bereket \u015fenliklerinin Antik Yunan\u2019a yans\u0131m\u0131\u015f halidir. Toprak ar\u0131n\u0131r, topra\u011f\u0131 i\u015fleyen halklar gelecek \u00fcr\u00fcn\u00fcn bereketli olmas\u0131 i\u00e7in \u015fenliklerde e\u011flenip, yeni bir \u00fcretim s\u00fcrecine ge\u00e7i\u015f yaparlar. Burada yapmak istedi\u011fimiz soyutlama, reform ile ar\u0131nma duygusunun benze\u015ftirilmesidir. Bildi\u011fimiz gibi reform, toplumsal ili\u015fkilerin, ya\u015fam alanlar\u0131n\u0131n ve kurumlar\u0131n niteli\u011fini, s\u0131n\u0131fsal i\u00e7eri\u011fi ve s\u0131n\u0131fsal i\u015flevini k\u00f6kl\u00fc bir de\u011fi\u015fime u\u011fratmayan evrimci bir d\u00fczeltmedir.
******* Antik Yunan d\u00fcnyas\u0131nda bir d\u00f6nem d\u00fc\u015f\u00fcn\u00fcrler, Yunanl\u0131lar\u0131n karde\u015f olduklar\u0131 ve birle\u015fmeleri gerekti\u011fi d\u00fc\u015f\u00fcncesini yaymaya ba\u015flam\u0131\u015flard\u0131r. Bu d\u00fc\u015f\u00fcnce, asl\u0131nda, kendilerini k\u00f6lelerden ve barbarlardan farkl\u0131 tan\u0131mlama ihtiyac\u0131ndan do\u011fmu\u015ftur. \u00d6zellikle, Perslilerle girdikleri sava\u015flar esnas\u0131nda Helen-Barbar ayr\u0131m\u0131n\u0131 ve Helenlerin \u00fcst\u00fcn oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc benimsemi\u015flerdir. Antik Yunan d\u00fcnyas\u0131 i\u00e7indeki polislerin birbirileriyle olan \u00e7eli\u015fkileri, bir Yunan i\u00e7 sava\u015f\u0131na d\u00f6nen \u00e7at\u0131\u015fmalar\u0131 g\u00f6ren gezgin d\u00fc\u015f\u00fcn\u00fcrler, bu \u00e7at\u0131\u015fmalar\u0131n Yunan d\u00fcnyas\u0131n\u0131 zay\u0131flatt\u0131\u011f\u0131n\u0131 g\u00f6rm\u00fc\u015flerdir. Ayn\u0131 zamanda ki\u015fisel \u00e7\u0131karlar\u0131na da ters d\u00fc\u015fmektedir bu durum. \u00c7\u00fcnk\u00fc, s\u00fcrekli gezgin ya\u015fayan ve herhangi bir poliste yerle\u015fik olmayan bu d\u00fc\u015f\u00fcn\u00fcrler, do\u011fal olarak \u201cpolis ulus\u00e7ulu\u011fu\u201dnun \u00fcst\u00fcnde hareket etmi\u015flerdir. B\u00f6ylelikle gittikleri t\u00fcm polislerde yurttta\u015fl\u0131k haklar\u0131ndan mahrum b\u0131rak\u0131lm\u0131\u015flard\u0131r. Par\u00e7al\u0131 bir Yunan d\u00fcnyas\u0131n\u0131n polislerinin bu tutumu da onlar\u0131n ki\u015fisel \u00e7\u0131karlar\u0131na her zaman ters d\u00fc\u015fm\u00fc\u015ft\u00fcr. \u0130\u015fte Panhelenizm\u2019in do\u011fu\u015funun genel olarak nedenleri bunlard\u0131r. Yunanl\u0131lar\u0131n ortak k\u00fclt\u00fcr\u00fc anlay\u0131\u015f\u0131ndan hareket ederek t\u00fcm Yunanl\u0131lar\u0131n tek bir \u201culus\u201d bi\u00e7iminde birle\u015fmeleri \u00f6\u011fretisinin, yani Panhelenizm\u2019in en a\u00e7\u0131k savunucular\u0131ndan olan Gorgias, \u201cOlympia S\u00f6ylevi\u201d adl\u0131 \u00e7al\u0131\u015fmas\u0131nda, Yunanl\u0131lar\u0131n kendi i\u00e7lerindeki \u00e7eli\u015fkilerin ortadan kald\u0131r\u0131labilmesi i\u00e7in \u201cbirbirlerinin polislerini de\u011fil, fakat barbarlar\u0131n \u00fclkelerini fethetmeyi ama\u00e7lamalar\u0131n\u0131\u201d \u00f6nermi\u015ftir. Ayr\u0131ca, \u201cAtinal\u0131lar\u0131n Cenaze T\u00f6reni S\u00f6ylevi\u201d adl\u0131 \u00e7al\u0131\u015fmas\u0131nda ise; \u201cBarbarlara kar\u015f\u0131 kazan\u0131lan zaferler \u00f6vg\u00fc \u015fark\u0131lar\u0131n\u0131, Yunanl\u0131lar\u0131n Yunanl\u0131lar \u00fczerinde kazand\u0131klar\u0131 zaferler ise a\u011f\u0131tlar\u0131 gerektirir.\u201ddemektedir.(15) \u201cHalklar\u0131n Adlar\u0131 \u00dczerine\u201d adl\u0131 \u00e7al\u0131\u015fmas\u0131nda Hippias Panhelenizm\u2019i ele\u015ftirerek, Helen-Barbar, \u00f6zg\u00fcr-k\u00f6le gibi ayr\u0131mlar\u0131n yapay ayr\u0131mlar oldu\u011funu savunmu\u015f ve kozmopolitzme yakla\u015fm\u0131\u015ft\u0131r. Hippias\u2019\u0131n bu yakla\u015f\u0131m\u0131, asl\u0131nda, Panhelenizm\u2019in s\u0131n\u0131fsal niteli\u011fine vurgu yapan \u00f6zellikler ta\u015f\u0131maktad\u0131r.<\/p>\n
Antik Yunan D\u00fcnyas\u0131 | Yi\u011fit Tuncay<\/em><\/p>\n KAYNAKLAR \u201cHegel, bir yerde, d\u00fcnya tarihindeki b\u00fct\u00fcn b\u00fcy\u00fck olgular\u0131n ve ki\u015filerin sanki iki kez d\u00fcnyaya geldi\u011fini belirtir. Eklemeyi unutmu\u015f: ilkinde trajedi olarak, ikincisinde komedi olarak\u201d(K. Marks, Louis Bonaparte\u2019\u0131n 18. Brumaire\u2019i) S\u00f6z\u00fcn\u00fc etti\u011fimiz bu Yunan d\u00fcnyas\u0131, uygarl\u0131k diye tan\u0131mlad\u0131\u011f\u0131 de\u011ferlerini \u0130. \u00d6. VIII. y\u00fczy\u0131ldan ba\u015flayan bir ekonomik canl\u0131l\u0131k temelinde olu\u015fturmu\u015ftur. \u00c7\u00fcnk\u00fc d\u0131\u015f \u00fclkelerde y\u00fcksek bir de\u011feri olan […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[64],"tags":[],"class_list":["post-719","post","type-post","status-publish","format-standard","category-tiyatro-uzerine"],"yoast_head":"\n
(1). Arif M\u00fcfit Mansel, Ege ve Yunan Tarihi, Ankara, Atat\u00fcrk K\u00fclt\u00fcr, Dil ve Tarih Y\u00fcksek Kurumu T\u00fcrk Tarih Kurumu Yay., 1984, (4. bask\u0131), S. 114-115. Jacques Ellul, Histoire des Institutions, Paris, PUF, 1979, C. 1-2, S. 60. Aktaran: Mehmet Ali A\u011fao\u011fullar\u0131, Eski Yunan\u2019da Siyaset Felsefesi, S. 10, V Yay., 1989
(2). Gordon Childe, Tarihte Neler Oldu, S. 136, Alan Yay., 1982. Aktaran: Mehmet Ali A\u011fao\u011fullar\u0131, Eski Yunan\u2019da Siyaset Felsefesi, S. 9, V Yay., 1989
(3). Henri Denis, Ekonomik Doktrinler Tarihi I, S. 16, Sosyal Yay., 1973. Aktaran: Mehmet Ali A\u011fao\u011fullar\u0131, Eski Yunan\u2019da Siyaset Felsefesi, S. 11, V Yay., 1989
(4). Mehmet Ali A\u011fao\u011fullar\u0131, Eski Yunan\u2019da Siyaset Felsefesi, S. 11, V Yay., 1989
(5). Mehmet Ali A\u011fao\u011fullar\u0131, Eski Yunan\u2019da Siyaset Felsefesi, S. 12, V Yay., 1989
(6). Mehmet Ali A\u011fao\u011fullar\u0131, Eski Yunan\u2019da Siyaset Felsefesi, S. 13, V Yay., 1989
(7). Mehmet Ali A\u011fao\u011fullar\u0131, Eski Yunan\u2019da Siyaset Felsefesi, S. 15\u2019deki dipnot, V Yay., 1989
(8). Mehmet Ali A\u011fao\u011fullar\u0131, Eski Yunan\u2019da Siyaset Felsefesi, S. 15, V Yay., 1989
(9). Aristoteles, Atinal\u0131lar\u0131n Devleti, 12. Aktaran: Mehmet Ali A\u011fao\u011fullar\u0131, Eski Yunan\u2019da Siyaset Felsefesi, S. 18, V Yay., 1989
(10). Mehmet Ali A\u011fao\u011fullar\u0131, Eski Yunan\u2019da Siyaset Felsefesi, S. 20, V Yay., 1989
(11). Thucydide, 1-13. Aktaran: Mehmet Ali A\u011fao\u011fullar\u0131, Eski Yunan\u2019da Siyaset Felsefesi, S. 20, V Yay., 1989
(12). Aristoteles, Atinal\u0131lar\u0131n Devleti, 16. Aktaran: Mehmet Ali A\u011fao\u011fullar\u0131, Eski Yunan\u2019da Siyaset Felsefesi, S. 20-21, V Yay., 1989
(13). Mehmet Ali A\u011fao\u011fullar\u0131, Eski Yunan\u2019da Siyaset Felsefesi, S. 21, V Yay., 1989
(14). F. Engels, Anti-D\u00fchring, S. 207-209. \u00c7ev: A. \u00c7al\u0131\u015flar, Marks-Engels-Lenin, Sanat ve Edebiyat \u00dczerine, S. 151-152-153, Ekim Yay., I. Bask\u0131.
(15). T. Gomperz, Les penseurs de la Grace, Paris, Payot, 1928, S. 523 ve \u015eenel, Eski Yunanda E\u015fitlik…, s. 329. Aktaran: Mehmet Ali A\u011fao\u011fullar\u0131, Eski Yunan\u2019da Siyaset Felsefesi, S. 64, V Yay., 1989
(16). Mehmet Ali A\u011fao\u011fullar\u0131, Eski Yunan\u2019da Siyaset Felsefesi, S. 25, V Yay., 1989
(17). Gordon Childe, Tarihte Neler Oldu, S. 141, Alan Yay., 1982. Aktaran: Mehmet Ali A\u011fao\u011fullar\u0131, Eski Yunan\u2019da Siyaset Felsefesi, S. 25, V Yay., 1989
(18). Mehmet Ali A\u011fao\u011fullar\u0131, Eski Yunan\u2019da Siyaset Felsefesi, S. 1, V Yay., 1989<\/p>\n","protected":false},"excerpt":{"rendered":"