{"id":10232,"date":"2004-03-01T00:26:09","date_gmt":"2004-02-29T22:26:09","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=10232"},"modified":"2017-05-24T19:14:02","modified_gmt":"2017-05-24T16:14:02","slug":"tarihcesi-psikolojisi-sosyolojisi-felsefesi-ideolojisi-ve-teknolojisi-ile-savas","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2004\/03\/01\/tarihcesi-psikolojisi-sosyolojisi-felsefesi-ideolojisi-ve-teknolojisi-ile-savas","title":{"rendered":"Tarih\u00e7esi, psikolojisi, sosyolojisi, felsefesi, ideolojisi ve teknolojisi ile Sava\u015f"},"content":{"rendered":"

Ya\u015fam bir sava\u015f de\u011fildir. Sava\u015f bir do\u011fa yasas\u0131, hi\u00e7 de\u011fildir. Sava\u015f insanl\u0131\u011f\u0131n k\u00fclt\u00fcrel evriminin belli bir noktas\u0131nda ortaya \u00e7\u0131km\u0131\u015ft\u0131r, belli ko\u015fullar\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. S\u00f6z konusu ko\u015fullar\u0131n de\u011fi\u015fmesiyle sava\u015f da insanl\u0131\u011f\u0131n yakas\u0131n\u0131 b\u0131rakacakt\u0131r. Daha do\u011frusu, insanl\u0131k sava\u015f\u0131 ba\u015f\u0131ndan atacakt\u0131r. S\u0131n\u0131fl\u0131 toplumu ve devleti de. Belki onlarla birlikte, belki onlardan \u00f6nce, belki onlardan sonra. Bu, ko\u015fullara ba\u011fl\u0131.<\/em><\/p>\n

 <\/p>\n

YA\u015eAM SAVA\u015e MIDIR?<\/strong><\/h2>\n

UNESCO (Birle\u015fmi\u015f Milletler E\u011fitim Bilim ve K\u00fclt\u00fcr \u00d6rg\u00fct\u00fc) bilindi\u011fi gibi, !kinci D\u00fcnya Sava\u015f\u0131 ertesinde (16. 11. 1945’de) kurulmu\u015ftu. S\u00f6zle\u015fmesinin hemen ba\u015f\u0131nda \u015funlar s\u00f6ylenmektedir: “Sava\u015flar insanlar\u0131n kafas\u0131nda ba\u015flar. \u00d6yleyse, bar\u0131\u015f\u0131n savunma siperlerinin de insanlar\u0131n kafalar\u0131nda kurulmas\u0131 gerekir.”<\/p>\n

Kafalarda ba\u015flat\u0131lan sava\u015f
\n<\/em><\/strong>Yukar\u0131daki s\u00f6z “g\u00f6rece” do\u011frudur. 1-2 d\u00fczeltmeyle ger\u00e7ekli\u011fi yans\u0131tabilir, ama bu durumda bile ger\u00e7ekli\u011fin ancak “bir” y\u00fcz\u00fcn\u00fc yans\u0131tacakt\u0131r. Bir kez, sava\u015f insanlar\u0131n kafalar\u0131nda (birbirlerinden ba\u011f\u0131ms\u0131z) ba\u015flamamakta, (birilerince) ba\u015flat\u0131lmaktad\u0131r. Sava\u015fa karar veren (uluslar de\u011fil) s\u0131n\u0131flar, kesimler, kadrolar, y\u00f6neticiler, sava\u015f\u0131 \u00f6nce “y\u00f6netilen insanlar\u0131n” kafalar\u0131nda a\u00e7maktad\u0131rlar. Sava\u015f kavram\u0131n\u0131, gerek g\u00f6rd\u00fcklerinde, d\u00fc\u015f\u00fcnceden eyleme ge\u00e7irecekleri zamana dek beslemektedirler. Onu, ideoloji, e\u011fitim, medya, propaganda kurumlar\u0131yla, ku\u015faktan ku\u015fa\u011fa ge\u00e7irip s\u00fcrd\u00fcrmektedirler.<\/p>\n

Ger\u00e7e\u011fin bir y\u00fcz\u00fc budur. \u00d6teki y\u00fcz\u00fcne bakarsan\u0131z “sava\u015f insanlar\u0131n kafalar\u0131nda ba\u015flar” yarg\u0131s\u0131n\u0131n, ger\u00e7ekli\u011fi pek de yans\u0131tmad\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. Hatta bu yarg\u0131n\u0131n idealist felsefenin \u00fcr\u00fcn\u00fc oldu\u011fu s\u00f6ylenebilir. \u00c7\u00fcnk\u00fc alt\u0131nda, d\u00fc\u015f\u00fcncenin olguyu yaratt\u0131\u011f\u0131 inanc\u0131 yatmaktad\u0131r. Ger\u00e7eklikte bunun tersi ge\u00e7erlidir. Sava\u015f insanlar\u0131n kafalar\u0131nda de\u011fil, midelerinde ba\u015flar. Daha do\u011frusu, sava\u015f de\u011fil, sava\u015fa d\u00f6n\u00fc\u015febilen (ya da d\u00f6n\u00fc\u015fmeyebilen) sava\u015f\u0131m, insanlar\u0131n midelerinde ba\u015flar. Yat\u0131\u015ft\u0131r\u0131lamay\u0131nca, kafalar\u0131na yans\u0131r.<\/p>\n

\u00d6te yandan hayvanlardan farkl\u0131 olarak insanlar, nesneler d\u00fcnyas\u0131 yan\u0131 s\u0131ra (kafalar\u0131nda) bir simgeler d\u00fcnyas\u0131nda da ya\u015famaktad\u0131rlar. Nesneler d\u00fcnyas\u0131 ile ilgili eylemleri, \u00f6nce simgeler d\u00fcnyas\u0131nda (karar alma s\u00fcreciyle) ba\u015flar. Bu a\u00e7\u0131dan bak\u0131l\u0131nca da denebilir ki, insanlar kafalar\u0131nda simgelerle sevi\u015fir, simgelerle sava\u015f\u0131rlar. \u0130nsanlar\u0131n bu niteli\u011fi, ileride ele alaca\u011f\u0131m\u0131z sava\u015f ideolojilerinin tohumlar\u0131n\u0131n ekilece\u011fi verimli bir toprak olu\u015fturur. Bu a\u00e7\u0131dan bak\u0131l\u0131nca, sava\u015flar\u0131n kafalarda ba\u015flad\u0131\u011f\u0131 yorumu pek de yanl\u0131\u015f g\u00f6r\u00fcnmez.<\/p>\n

Kartaca y\u0131k\u0131lmamal\u0131d\u0131r!
\n<\/em><\/strong>Romal\u0131 devlet adam\u0131 ve sensor (sans\u00fcr g\u00f6revlisi) Caton “Delenda est Carthago!” s\u00f6z\u00fcyle tarihe ge\u00e7mi\u015ftir. Caton, Roma’n\u0131n Akdeniz emperyalizmi yolunda Kartaca ile giri\u015fti\u011fi (ve kazand\u0131\u011f\u0131) iki P\u00f6n Sava\u015f\u0131’n\u0131 hakl\u0131 bulmu\u015ftu. \u0130ki yenilgiye kar\u015f\u0131n Kartaca’n\u0131n kendini toparlad\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcnce, art arda alarma basm\u0131\u015ft\u0131r: Roma’n\u0131n o g\u00fcnlerde g\u00fcndemi ne olursa olsun, yerli yersiz kalk\u0131p ”Kartaca y\u0131k\u0131lmal\u0131d\u0131r !., diye ba\u011f\u0131rm\u0131\u015ft\u0131r. Romal\u0131lar’\u0131 3. P\u00f6n Sava\u015f\u0131’na k\u0131\u015fk\u0131rtm\u0131\u015ft\u0131r. Sonunda (M\u00d6 149’da) Roma ( Caton’un iste\u011fine uygun olarak) Kartaca’y\u0131 3. kez yenilgiye u\u011frat\u0131p kenti y\u0131km\u0131\u015ft\u0131r. Kartaca halk\u0131n\u0131 tutsak al\u0131p k\u00f6le olarak satm\u0131\u015ft\u0131r. Hatta tarih\u00e7ilere g\u00f6re, Roma bununla da yetinmemi\u015ftir, kentin topraklar\u0131n\u0131 (tar\u0131m yap\u0131lamas\u0131n diye) tuz ekip s\u00fcrd\u00fcrtm\u00fc\u015ft\u00fcr.<\/p>\n

\u0130nsanl\u0131k, tarih boyunca benzeri durumlara tan\u0131k oldu. Son olarak (sonuncu olmas\u0131n\u0131 umutsuzca umarak) 3. biny\u0131l\u0131n ba\u015f\u0131nda Bat\u0131l\u0131 emperyalist devletlerin “Irak y\u0131k\u0131lmal\u0131d\u0131r!” \u00e7\u0131\u011f\u0131rtkanl\u0131klar\u0131na tan\u0131k olduk. Engelleyemedik, olanlar oldu. Benzeri y\u0131k\u0131mlar\u0131n ileride de olmamas\u0131 gerekir. Bu, yarataca\u011f\u0131m\u0131z, hi\u00e7 de\u011filse, etkileyip y\u00f6nlendirebilece\u011fimiz tarihsel, toplumsal, ekonomik, siyasal, d\u00fc\u015f\u00fcnsel ko\u015fullara ba\u011fl\u0131. Bu yolda bize d\u00fc\u015fen sorumluluklardan biri, onlar\u0131n (kim onlar?) her f\u0131rsatta yapt\u0131klar\u0131 sava\u015f \u00e7\u0131\u011f\u0131rtkanl\u0131klar\u0131na yan\u0131t vermektir, onlara her f\u0131rsatta kar\u015f\u0131 \u00e7\u0131kmakt\u0131r. \u0130lk ad\u0131m\u0131m\u0131z, kafalarda beslenen, ya\u015fam\u0131n bir sava\u015f oldu\u011fu d\u00fc\u015f\u00fcncesini y\u0131kmaya \u00e7al\u0131\u015fmak olacakt\u0131r.<\/p>\n

Sosyal Darwinciler’de ve fa\u015fistlerde ya\u015fam ve sava\u015f kavram\u0131
\n<\/em><\/strong>Bilindi\u011fi gibi, Charles Darwin, T\u00fcrlerin K\u00f6keni<\/em> (1859) adl\u0131 yap\u0131t\u0131nda evrim kuram\u0131n\u0131 ileri s\u00fcrm\u00fc\u015ft\u00fc. Organik evrimin d\u00fczeneklerinden biri olarak “ya\u015far kalma sava\u015f\u0131m\u0131\u201d (struggle for survival) kavram\u0131n\u0131 ortaya atm\u0131\u015ft\u0131. Sosyal Darwinciler bunu “ya\u015fam sava\u015f\u0131” bi\u00e7iminde alg\u0131lam\u0131\u015flard\u0131r. B\u00f6yle alg\u0131lay\u0131p insana, topluma, tarihe uyarlam\u0131\u015flard\u0131r (1).<\/p>\n

\u0130ngiliz filozofu Herbert Spencer (1820-1903), Amerikan toplumbilimcisi William Graham Sumner (1840-1910) gibi Sosyal Darwinciler, Darwin’in t\u00fcrlerin evrimi ile ilgili (ya\u015farkalma, do\u011fal ay\u0131klanma gibi) g\u00f6r\u00fc\u015flerini insan \u0131rklar\u0131na, toplumlara, uluslara uyarlad\u0131lar. Toplumlar\u0131 ya\u015fayan organizmalar sayan Sosyal Darwinciler aras\u0131ndan (\u0131rk\u00e7\u0131lar gibi) tarihi bu organizmalar\u0131n sava\u015f alan\u0131 olarak g\u00f6renler \u00e7\u0131kt\u0131. ABD’nin K\u00fcba’da \u0130spanya ile giri\u015fti\u011fi sava\u015fta bir \u0130spanyol’u kendi elleriyle “bir tav\u015fan gibi” bo\u011fazlad\u0131\u011f\u0131n\u0131 s\u00f6yleyerek \u00f6v\u00fcnen Theodore Roosevelt (1855-1919) (2) onlardan biriydi. Sosyal Darwincilikten esinlenen asker k\u00f6kenli bir \u0131rk\u00e7\u0131yd\u0131. “Tarihte t\u00fcm b\u00fcy\u00fck efendi \u0131rklar sava\u015f\u00e7\u0131 \u0131rklar olmu\u015flard\u0131r”; \u201c\u2018O\u011flumu Asker Olmas\u0131 \u0130\u00e7in Yeti\u015ftirmedim\u2019 \u015fark\u0131s\u0131n\u0131 okuyan kad\u0131n Do\u011fu haremine aittir, Birle\u015fik Devletler’e de\u011fil”; “B\u00fcy\u00fck uluslar yay\u0131lmaktan, b\u00fcy\u00fckl\u00fcklerinin sonu geldi\u011fi zaman korkarlar” gibi d\u00fc\u015f\u00fcncelerin savunucusu oldu. Bu kafada biri (belki bu kafas\u0131ndan dolay\u0131) 1900’de ABD Ba\u015fkan Yard\u0131mc\u0131s\u0131 se\u00e7ilmi\u015fti (3).<\/p>\n

B\u00f6yle bir felsefe ve Sosyal Darwinci d\u00fcnya g\u00f6r\u00fc\u015f\u00fc, ac\u0131 meyvelerini fa\u015fistlerin ve Naziler’in politikalar\u0131nda ve eylemlerinde vermi\u015ftir. Ger\u00e7ekten, Mussolini \u0130talyan Ansiklopedisi<\/em> kayna\u011f\u0131 i\u00e7in (l 932’de) yazd\u0131\u011f\u0131 “Fa\u015fizm” maddesinde, sava\u015f ve bar\u0131\u015f hakk\u0131nda \u015funlar\u0131 s\u00f6ylemektedir:<\/p>\n

“(Fa\u015fizm)… ya\u015fam\u0131 bir sava\u015f\u0131m olarak anlar … s\u00fcrekli bar\u0131\u015f\u0131n yarar\u0131na ve olana\u011f\u0131na inanmaz … bar\u0131\u015f\u00e7\u0131l\u0131\u011f\u0131 reddeder. T\u00fcm insan enerjisini en y\u00fcksek gerilime yaln\u0131z sava\u015f eri\u015ftirir ve kendisini kar\u015f\u0131layacak kadar erdeme sahip olan uluslara soyluluk damgas\u0131n\u0131 o vurur. Ba\u015fka b\u00fct\u00fcn deneyler yalanc\u0131ktand\u0131r; hi\u00e7biri_ sava\u015ftaki gibi, insan\u0131 ya\u015fam-\u00f6l\u00fcm ikileminde [oldu\u011fu gibi] kendi kendisinin kar\u015f\u0131s\u0131na koymaz … Fa\u015fizm i\u00e7in \u0130mparatorluk [emperyalizm!] yani uluslar\u0131n yay\u0131lmas\u0131 e\u011filimi bir canl\u0131l\u0131k belirtisidir, tersi koku\u015fma i\u015faretidir.\u201d ( 4)<\/p>\n

G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi Mussolini’nin sava\u015f\u0131mdan anlad\u0131\u011f\u0131, sava\u015ft\u0131r. Ve sava\u015f emperyalizmin bir gere\u011fidir. Hitler de benzeri d\u00fc\u015f\u00fcncelere sahip olmu\u015ftu. Ona g\u00f6re d\u00fcnya gelecekte b\u00fcy\u00fck sava\u015f\u0131mlara sahne olacakt\u0131. D\u00fcnya ondan sonra “do\u011fa yasalar\u0131” [yani orman yasas\u0131] ile y\u00f6netilecekti. Zaten insanl\u0131k “s\u00fcrekli bir sava\u015f\u0131m” i\u00e7inde geli\u015fmi\u015fti. S\u00fcrekli bar\u0131\u015f ise “insanl\u0131\u011f\u0131n \u00f6l\u00fcm\u00fc” dernekti. \u00c7\u00fcnk\u00fc “anayasas\u0131 sava\u015f\u0131m olan bu d\u00fcnyada sava\u015f\u0131mdan ka\u00e7an kimsenin ya\u015famaya hakk\u0131 yok” idi. Hitler de bu s\u00f6zleriyle ve “kural: ya\u015famak isteyen kavga etmelidir\u00b7\u00b7 (5) gibi d\u00fc\u015f\u00fcncelerle Mussolini’nin ula\u015ft\u0131\u011f\u0131 sonuca ula\u015f\u0131yordu: “Ya\u015fam sava\u015ft\u0131r.”<\/p>\n

Hitler, ya\u015fam\u0131 sava\u015f olarak g\u00f6ren d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fc ve bu yolda verece\u011fi kavgas\u0131n\u0131n amac\u0131n\u0131 daha 1924’de a\u00e7\u0131k\u00e7a bildirmi\u015fti. Cezas\u0131n\u0131 \u00e7ekerken Hess’e dikte etti\u011fi Kavgam <\/em>yap\u0131t\u0131nda \u015funlar\u0131 yazd\u0131rm\u0131\u015ft\u0131:<\/p>\n

“\u015euras\u0131 muhakkak ki, ilk insan, uygarl\u0131\u011f\u0131, ehlile\u015ftirilmi\u015f hayvanlardan \u00e7ok basit \u0131rklara mensup insanlar\u0131 kullanmas\u0131 sayesinde meydana getirmi\u015fti. Zay\u0131f \u0131rklar\u0131n [sava\u015fla] k\u00f6le haline sokulmalar\u0131ndan sonra bu durum hayvanlar\u0131n ba\u015f\u0131na geldi … saban\u0131n\u0131n \u00f6n\u00fcne \u00f6nce zay\u0131f \u0131rk ko\u015fuldu. Daha sonra at insan\u0131n yerini ald\u0131. Bu olay\u0131 insanl\u0131k bak\u0131m\u0131ndan adi bir \u015fey kabul etmek ancak deli bar\u0131\u015f\u00e7\u0131lar\u0131n i\u015fidir.” (6)<\/p>\n

Sava\u015f bir do\u011fa yasas\u0131 m\u0131d\u0131r?
\n<\/em><\/strong>“Ya\u015fam sava\u015ft\u0131r” s\u00f6z\u00fc, sava\u015f\u0131n canl\u0131lar aras\u0131nda do\u011fal ve ka\u00e7\u0131n\u0131lmaz bir ili\u015fki oldu\u011fu anlam\u0131na gelir. Ba\u015fka bir deyi\u015fle, bu anlay\u0131\u015fa g\u00f6re sava\u015f bir do\u011fa yasas\u0131d\u0131r. Oysa \u00f6zg\u00fcl anlam\u0131yla sava\u015f, insan topluluklar\u0131n\u0131n, ba\u015fka yollarla ula\u015famad\u0131klar\u0131 (ya da bar\u0131\u015f\u00e7\u0131 yollarla ula\u015fmak istemedikleri) ama\u00e7lar\u0131na ula\u015fmak i\u00e7in, kar\u015f\u0131lar\u0131nda engel olarak g\u00f6rd\u00fckleri topluluklara, topraklar\u0131n\u0131, mallar\u0131n\u0131 ve canlar\u0131n\u0131 ele ge\u00e7irmekten yok etmeye dek varabilen \u00f6rg\u00fctl\u00fc \u015fiddet yoluyla isten\u00e7lerini (iradelerini) dayatarak (boyun e\u011fdirerek) ula\u015fma yolunda kurumla\u015fm\u0131\u015f bir tutumdur.<\/p>\n

Bu anlam\u0131yla ne bitkiler ne de hayvanlar d\u00fcnyas\u0131nda sava\u015ftan s\u00f6z edilebilir. Dolay\u0131s\u0131yla, genel olarak, ya\u015fam\u0131n bir sava\u015f oldu\u011fu s\u00f6ylenemez. \u0130nsanlar d\u00fcnyas\u0131nda bile, bir topluluk i\u00e7inde insanlar\u0131n birbirlerini yaralay\u0131p \u00f6ld\u00fcrmeye varabilen (kavga denmesi gereken) ili\u015fkileri sava\u015f de\u011fildir. Topluluklar aras\u0131nda, kal\u0131c\u0131 olmayan sorunlardan patlak verip, kurumlarla de\u011fil, ge\u00e7ici \u00f6rg\u00fctlenmelerle y\u00fcr\u00fct\u00fclen kavgalar\u0131n sava\u015f oldu\u011fu s\u00f6ylenemez. S\u00f6z konusu topluluklar\u0131n eli silah tutan t\u00fcm \u00fcyelerini kapsasa bile, bu t\u00fcr \u00e7at\u0131\u015fmalar\u0131n sava\u015f say\u0131lmamas\u0131 gerekir. \u00c7\u00fcnk\u00fc sava\u015f “kurumla\u015fm\u0131\u015f” bir insan ili\u015fkisidir. Ve sava\u015f\u00e7\u0131 ili\u015fkiler, ileride a\u00e7\u0131klanaca\u011f\u0131 gibi, e\u015fitlik\u00e7i ilkel topluluklardan \u00e7ok s\u0131n\u0131fl\u0131 uygar toplumlara \u00f6zg\u00fcd\u00fcr.<\/p>\n

“Ya\u015fam sava\u015ft\u0131r” s\u00f6z\u00fc ile \u00f6zg\u00fcl anlam\u0131yla sava\u015f de\u011fil “sava\u015f\u0131m” ya da (ve de) “kavga” ama\u00e7lan\u0131yor olabilir. Bu anlamda bile ya\u015fam\u0131n bir sava\u015f, bir sava\u015f\u0131m, bir kavga oldu\u011fu gibi akla yatk\u0131n g\u00f6r\u00fcnen yarg\u0131, bakal\u0131m ger\u00e7ekli\u011fi (do\u011fru) yans\u0131tmakta m\u0131d\u0131r? Bunu anlaman\u0131n yolu, s\u00f6z konusu yarg\u0131n\u0131n (varsay\u0131m\u0131n) tarihsel ve g\u00fcncel olgular\u0131n s\u0131nav\u0131ndan (testten) ge\u00e7irilmesidir.<\/p>\n

Hayvanlar d\u00fcnyas\u0131nda ya\u015fam sava\u015f m\u0131d\u0131r?
\n<\/em><\/strong>Bitkiler d\u00fcnyas\u0131nda ya\u015fam\u0131n sava\u015f olup olmad\u0131\u011f\u0131n\u0131 sormak bile sa\u00e7mal\u0131kt\u0131r. Bitkiler aras\u0131nda Darwinci anlam\u0131yla “ya\u015farkalma yar\u0131\u015f\u0131” ya da “ya\u015farkalma sava\u015f\u0131m\u0131” bulundu\u011fu s\u00f6zleri mecazi (alegorik, benzetmeci) deyi\u015flerdir. Ba\u015fka bir deyi\u015fle, ger\u00e7ekli\u011fi (do\u011fru) yans\u0131tma amac\u0131n\u0131n \u00fcr\u00fcn\u00fc olmaktan \u00e7ok, edebi (g\u00fczel!) s\u00f6yleyi\u015flerdir. \u00c7\u00fcnk\u00fc “yar\u0131\u015fma\u201d ya da “ya\u015farkalma” (survival, ya\u015famda kalma) da bilin\u00e7li, erekli davran\u0131\u015flard\u0131r. Dolay\u0131s\u0131yla ancak erek \u00fcretecek d\u00fczeyde organsal farkl\u0131la\u015fmaya u\u011fram\u0131\u015f (bozmaddesi olu\u015fmu\u015f, geli\u015fmi\u015f beyinli) hayvanlarda g\u00f6r\u00fcl\u00fcr.<\/p>\n

“\u00d6yleyse Serengeti savanalar\u0131nda ya\u015fam sava\u015f m\u0131d\u0131r?” Belgesellerde yans\u0131t\u0131ld\u0131\u011f\u0131na g\u00f6re \u00f6yle g\u00f6r\u00fcn\u00fcyor. Buradan tutturularak ve tarih kitaplar\u0131n\u0131n sayfalar\u0131m dolduran olaylar an\u0131msat\u0131larak bir genelleme yap\u0131l\u0131yor. Ya\u015fam\u0131n (insanlar\u0131 da i\u00e7ererek t\u00fcm canl\u0131lar i\u00e7in) bir sava\u015f oldu\u011fu sonucuna ula\u015f\u0131l\u0131yor. Bu sonuca dayand\u0131r\u0131lan bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc, s\u0131radan (daha do\u011frusu s\u0131radanla\u015ft\u0131r\u0131lm\u0131\u015f) insanlar\u0131n akl\u0131na ters d\u00fc\u015fm\u00fcyor. Onlar\u0131n ki\u015fisel ve toplumsal ya\u015fam deneyimleriyle \u00e7ak\u0131\u015f\u0131yor. Hatta d\u00fc\u015f\u00e7\u00fc de\u011fil ger\u00e7ek\u00e7i bir tutum olarak g\u00f6r\u00fcn\u00fcp insanlar\u0131n ho\u015flar\u0131na gidebiliyor.<\/p>\n

Bilim, insanlar\u0131n g\u00fcnl\u00fck deneyimlerine uymayabilen, olgular\u0131n genelinde ve derininde yatan ger\u00e7ekleri (neden-sonu\u00e7 ili\u015fkilerini) ortaya \u00e7\u0131kart\u0131r (7). Ku\u015faklar boyunca insanlara d\u00fcz bir tepsi gibi g\u00f6r\u00fcnen yery\u00fcz\u00fcn\u00fcn top gibi yuvarlak oldu\u011funun ortaya konmas\u0131, bunun g\u00fczel bir \u00f6rne\u011fidir. Hayvanlar d\u00fcnyas\u0131yla ilgili g\u00f6zlem, deneyim ve bilgilerimizden farkl\u0131 olarak onlar hakk\u0131ndaki bilimsel bilgilerde de durum b\u00f6yledir. Hayvanlar d\u00fcnyas\u0131nda (bile) ya\u015fam Sosyal Darwinci d\u00fcnya g\u00f6r\u00fc\u015f\u00fcnde ileri s\u00fcr\u00fcld\u00fc\u011f\u00fc gibi de\u011fildir. Ucuz felsefelerde form\u00fclle\u015ftirilen, s\u0131radan “halk felsefesi” diyebilece\u011fimiz g\u00f6r\u00fc\u015flerde benimsendi\u011fi gibi ya\u015fam sava\u015f de\u011fildir. \u0130nsanlar d\u00fcnyas\u0131nda, Hitler’in Kavgam yap\u0131t\u0131nda dedi\u011fi gibi insan hayvan ay\u0131rt edilmeksizin “d\u00fcnya en uygun olan\u0131n ya\u015fad\u0131\u011f\u0131 ve en g\u00fc\u00e7l\u00fcn\u00fcn h\u00fckmetti\u011fi bir yabanlar orman\u0131” (8) de\u011fildir. Hele insanlar d\u00fcnyas\u0131nda bir yarat\u0131\u011f\u0131n ba\u015fka bir yarat\u0131\u011f\u0131 yiyerek ya\u015fad\u0131\u011f\u0131. g\u00fc\u00e7s\u00fcz\u00fcn \u00f6l\u00fcm\u00fcn\u00fcn g\u00fc\u00e7l\u00fcn\u00fcn ya\u015fam\u0131 anlam\u0131na geldi\u011fi bir arena hi\u00e7 de\u011fildir.<\/p>\n

Ya hayvanlar d\u00fcnyas\u0131 genelinde ya\u015fam\u0131n, Serengeti belgeselinde aslan-ceylan ili\u015fkisinde \u00f6rneklendirildi\u011fi gibi “amans\u0131z bir sava\u015f oldu\u011fu” g\u00f6r\u00fc\u015f\u00fc bilimsel bir ger\u00e7e\u011fi yans\u0131tmakta m\u0131d\u0131r?<\/p>\n

Bunun b\u00f6yle olmad\u0131\u011f\u0131 (genel, evrensel, de\u011fi\u015fmez bir ger\u00e7ek, bir do\u011fa yasas\u0131 olu\u015fturmad\u0131\u011f\u0131) canl\u0131lar d\u00fcnyas\u0131na bir b\u00fct\u00fcn olarak bak\u0131ld\u0131\u011f\u0131nda anla\u015f\u0131lacakt\u0131r. Genel ger\u00e7ek ancak bilimsel bir yakla\u015f\u0131mla (organik evrim sonucunda) \u00e7okh\u00fccreli hayvan t\u00fcrlerinin \u00e7\u0131k\u0131\u015f ko\u015fullar\u0131na bak\u0131l\u0131nca g\u00f6r\u00fclebilir. Bu ger\u00e7ek, g\u00fcn\u00fcm\u00fczde, canl\u0131lar d\u00fcnyas\u0131nda ya\u015fam \u00e7emberinin d\u00f6n\u00fc\u015f\u00fcnde hayvanlar\u0131n konumuna bak\u0131l\u0131nca da anla\u015f\u0131labilir.<\/p>\n

Hayvanlar\u0131n evriminde otoburluk etoburluk
\n<\/em><\/strong>Ya\u015fam, yery\u00fcz\u00fcnde, zaman\u0131m\u0131zdan 3-4 milyar y\u0131l kadar \u00f6nce, tekh\u00fccreli canl\u0131lar olan bakterilerle ba\u015flam\u0131\u015ft\u0131r. Baz\u0131 tekh\u00fccrelilerin evrimiyle geli\u015fen \u00e7okh\u00fccrelilerden baz\u0131lar\u0131 ise, zaman\u0131m\u0131zdan 1-2 milyar y\u0131l kadar \u00f6nce ya\u015famlar\u0131n\u0131 fotosentezle s\u00fcrd\u00fcren bitkiler bi\u00e7imini alm\u0131\u015ft\u0131r (9). Bu tarihlerde yery\u00fcz\u00fcnde hen\u00fcz hayvanlar yoktu. \u00c7\u00fcnk\u00fc atmosferde yeterli serbest oksijen bulunmamaktayd\u0131. Bitkiler yap\u0131lar\u0131na ald\u0131klar\u0131 karbondioksit ve sudan, g\u00fcne\u015f \u0131\u015f\u0131nlar\u0131n\u0131n kataliz\u00f6rl\u00fc\u011f\u00fc (fotosentez) ile \u015feker (karbonhidrat) olu\u015ftururken bu tepkime sonucunda serbest oksijen a\u00e7\u0131\u011fa \u00e7\u0131kmaktayd\u0131:<\/p>\n

G\u00fcne\u015f \u0131\u015f\u0131nlar\u0131+ C02+ H20 -> C2 (H20)x ve 02<\/p>\n

Bitkilerin \u00e7o\u011fal\u0131p yery\u00fcz\u00fcn\u00fc kaplamas\u0131 boyunca milyonlarca y\u0131l s\u00fcren fotosentez s\u00fcre\u00e7leri sonucunda a\u00e7\u0131\u011fa \u00e7\u0131kard\u0131klar\u0131 serbest oksijen atmosferde birikti. Serbest oksijen oran\u0131 canl\u0131lar\u0131n hayvan formlar\u0131n\u0131 alabilece\u011fi d\u00fczeye ula\u015f\u0131nca, hayvanlar, zaman\u0131m\u0131zdan 1 milyon y\u0131l kadar \u00f6nce yery\u00fcz\u00fcnde g\u00f6r\u00fcnd\u00fcler. Hayvanlar, bilindi\u011fi gibi, ya\u015fam enerjilerini bitkilerden sa\u011flanabilen \u015fekeri oksijenle yakarak elde ederler:<\/p>\n

C2 (H20)x + 02 -> enerji + H20 + C02<\/p>\n

Bu tepkime sonucunda, form\u00fclde g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, su ve karbondioksit a\u00e7\u0131\u011fa \u00e7\u0131kar. Bunun konumuz bak\u0131m\u0131ndan anlam\u0131, hayvanlar\u0131n do\u011fa yasalar\u0131na uygun olarak bitkilerle beslenebilmesidir. Ba\u015fka bir deyi\u015fle, ya\u015famlar\u0131n\u0131 s\u00fcrd\u00fcrmek i\u00e7in \u00f6teki hayvanlar\u0131 yemek zorunda olmamalar\u0131d\u0131r. B\u00f6yle bir genel zorunlulu\u011fun olmad\u0131\u011f\u0131 (bu yolda do\u011fa yasas\u0131n\u0131n bulunmad\u0131\u011f\u0131), ya\u015fam \u00e7emberinden de anla\u015f\u0131labilir:<\/p>\n

Ya\u015fam \u00e7emberinde hayvanlar\u0131n yeri
\n<\/em><\/strong>G\u00f6r\u00fcld\u00fc\u011f\u00fc ve bilindi\u011fi gibi, bitkiler fotosentez sonunda oksijen a\u00e7\u0131\u011fa \u00e7\u0131karmaktad\u0131rlar. Hayvanlar, bitkilerden elde edebilecekleri \u015fekeri (karbonhidratlar\u0131) oksijenle yakarak enerjilerini sa\u011flarken havaya karbondioksit salmaktad\u0131rlar. Bitkiler, havadan sa\u011flayabildikleri karbondioksit ile yerden sa\u011flad\u0131klar\u0131 suyu, g\u00fcne\u015f \u0131\u015f\u0131nlar\u0131n\u0131n etkisiyle sentezlerken \u015feker olu\u015fturup oksijen salmaktad\u0131rlar. B\u00f6ylece yery\u00fcz\u00fcndeki ya\u015fam d\u00f6ng\u00fcs\u00fc tamamlanm\u0131\u015f olmaktad\u0131r. Bunun anlam\u0131 ise, ya\u015fam \u00e7emberinin d\u00f6nmesi i\u00e7in de, hayvanlar\u0131n, besinlerini ve enerjilerini (\u015fekeri) \u00f6teki hayvanlar\u0131 yiyip sindirerek sa\u011flamalar\u0131 zorunlulu\u011funun bulunmamas\u0131d\u0131r.<\/p>\n

Do\u011fan\u0131n genel ger\u00e7e\u011fi (do\u011fa yasas\u0131) budur. Ama biz havada, karada, suda baz\u0131 hayvanlar\u0131n \u00f6teki hayvanlar\u0131 avlayarak beslenip ya\u015famlar\u0131n\u0131 s\u00fcrd\u00fcrd\u00fcklerini de g\u00f6r\u00fcyoruz. Bu do\u011faya, do\u011fa yasalar\u0131na ayk\u0131r\u0131 bir durum mu? Hay\u0131r, do\u011fan\u0131n \u00f6zel ko\u015fullarda ve ya\u015fam\u0131n baz\u0131 alanlar\u0131nda ge\u00e7erli \u00f6zel yasas\u0131d\u0131r. Nedir bu \u00f6zel ko\u015fullar?<\/p>\n

Etoburlu\u011fa yol a\u00e7an mutasyonlar
\n<\/em><\/strong>Et\u00e7il denen hayvanlara bak\u0131n: Hepsinde avlar\u0131n\u0131 yakalay\u0131p, yiyip sindirecek (pen\u00e7e, gaga, di\u015f gibi) organlar geli\u015fmi\u015ftir. G\u00f6r\u00fcn\u00fcrdeki ger\u00e7ek, bu organlar\u0131n avlanmalar\u0131n\u0131 ve beslenmelerini sa\u011flama amac\u0131na y\u00f6nelik olarak geli\u015fti\u011fidir. Bu anlay\u0131\u015f\u0131n dinsel bi\u00e7imi, yaradan\u0131n onlara, beslenmelerini sa\u011flamak amac\u0131yla bu organlar\u0131 ba\u011f\u0131\u015flad\u0131\u011f\u0131 inanc\u0131d\u0131r. Ba\u015fka bir deyi\u015fle, yarat\u0131c\u0131n\u0131n her bir canl\u0131n\u0131n beslenmesi (nasibi) i\u00e7in bir ba\u015fka canl\u0131 yaratm\u0131\u015f olmas\u0131d\u0131r. B\u00f6ylece yaradan, bitkileri hayvanlar\u0131n beslenmesi i\u00e7in, hayvanlar\u0131 insanlar\u0131n beslenmesi (insanlarca avlanmas\u0131) i\u00e7in yaratm\u0131\u015ft\u0131r. “Ya insanlar\u0131, onlarla hem canl\u0131yken hem \u00f6ld\u00fckten sonra beslenen vir\u00fcsler, bakteriler (mikroplar) i\u00e7in mi yaratt\u0131?”<\/p>\n

Bir hayvan\u0131n beslenmesi ve ya\u015famas\u0131 i\u00e7in bir ba\u015fka hayvan\u0131n \u00f6lmesi gerekliyse, zorunluysa, “ya\u015fam sava\u015f\u0131” gibi kavramlar, “ya\u015fam sava\u015ft\u0131r\u201d gibi yarg\u0131lar bize do\u011fru gelebilir. Oysa bu yarg\u0131lar bilimsel d\u00fczeyde do\u011frular de\u011fildir. “\u0130nsanlar mikroplar\u0131n beslenmesi i\u00e7in mi yarat\u0131ld\u0131?” sorusu, s\u00f6z konusu yarg\u0131n\u0131n genel do\u011frular\u0131 yans\u0131tmad\u0131\u011f\u0131 yolunda akl\u0131m\u0131z\u0131 ba\u015f\u0131m\u0131za getirmeli. Yaradan\u0131n insanlar\u0131 mikroplar\u0131 beslemek “amac\u0131” ile yaratt\u0131\u011f\u0131n\u0131 akl\u0131 ba\u015f\u0131nda kim ileri s\u00fcrebilir?<\/p>\n

Sorun “ama\u00e7” kavram\u0131nda d\u00fc\u011f\u00fcmlenmektedir. Organik evrim, “giderek daha yetkin canl\u0131 formlar\u0131na ula\u015fma amac\u0131” y\u00f6n\u00fcnde bir geli\u015fme de\u011fildir. Evrim kuram\u0131nda ileri s\u00fcr\u00fcl\u00fcp, genetik biliminde g\u00f6sterildi\u011fi, biyoteknolojide kan\u0131tland\u0131\u011f\u0131 gibi, genlerde “mutasyon” denen nedensel de\u011fi\u015fikliklerin \u00fcr\u00fcn\u00fcd\u00fcr. Bilindi\u011fi gibi, bir mutasyon, bir canl\u0131da, canl\u0131n\u0131n mutasyona u\u011frayan genin denetledi\u011fi organ\u0131nda ya da bir biyokimyasal i\u015flevinde de\u011fi\u015fmeye yol a\u00e7ar. S\u00f6z konusu de\u011fi\u015fiklik, k\u0131rk y\u0131lda bir bile olsa o canl\u0131n\u0131n yarar\u0131na sonu\u00e7lar verirse, o gen ve o genin denetledi\u011fi organ, i\u015flev, o canl\u0131n\u0131n \u00fcremesiyle soylar\u0131na ge\u00e7er, zamanla o canl\u0131n\u0131n toplulu\u011funa (pop\u00fclasyona) yay\u0131l\u0131r.<\/p>\n

Boynuz \u00f6rne\u011fini ele alal\u0131m: Boynuzsuz ya da k\u00fct boynuzlu bir canl\u0131 t\u00fcr\u00fcnde bir mutasyon sivri boynuz yol a\u00e7t\u0131 diyelim. Olanlar, olacaklar nedir bakal\u0131m: Nedensel mutasyon \u00f6nce gelir. Canl\u0131, o mutasyonun kazand\u0131rd\u0131\u011f\u0131 organ\u0131n\u0131, s\u0131nama ve yan\u0131lma yoluyla, ama\u00e7l\u0131 kullanmay\u0131 sonradan \u00f6\u011frenir. Canl\u0131n\u0131n davran\u0131\u015f\u0131 de\u011fi\u015fir. Ku\u015faklar boyu s\u00fcren bu de\u011fi\u015fiklik, s\u00f6z konusu canl\u0131n\u0131n s\u00f6z konusu (de\u011fi\u015fen) organ\u0131yla ba\u011f\u0131nt\u0131l\u0131 \u00f6teki organlar\u0131nda, o organla etkile\u015fimine uyum sa\u011flayan yeni de\u011fi\u015fikliklere (mutasyonlara) yol a\u00e7abilir.<\/p>\n

Sonu\u00e7 olarak, ben diyorum ki, baz\u0131 hayvanlarda olu\u015fan mutasyonlar, onlara saplan\u0131c\u0131, par\u00e7alay\u0131c\u0131 organlar, s\u00f6z gelimi di\u015f, pen\u00e7e gibi silahlar kazand\u0131rm\u0131\u015ft\u0131r. Bu organlar\u0131n sa\u011flad\u0131\u011f\u0131 olanaklar\u0131 zamanla kavrayan hayvanlar, besinlerini, bitkiler yerine \u00f6teki hayvanlardan sa\u011flama yoluna girmi\u015flerdir. \u00d6teki organlar\u0131 da buna g\u00f6re de\u011fi\u015fme (uyarlanma) g\u00f6stermi\u015ftir. \u00d6rne\u011fin ot\u00e7ullarda g\u00f6r\u00fclen, g\u00fc\u00e7 sindirilen bitkisel besinlerin \u00f6z\u00fcmlenmesi i\u00e7in geli\u015fmi\u015f uzun inceba\u011f\u0131rsaklar\u0131n yerini, et\u00e7illerde k\u0131sa ba\u011f\u0131rsaklar alm\u0131\u015ft\u0131r. Bu ve benzeri de\u011fi\u015fikliklerle o hayvan, etle beslenmeye uyarlan\u0131p, bitkilerle beslenmede zorlanan bir fizyolojiye sahip olmu\u015ftur. Bu ger\u00e7ekten konumuz ad\u0131na \u00e7\u0131karsanabilecek sonu\u00e7, kartal\u0131n avc\u0131, g\u00fcvercinin av konumunu Tanr\u0131n\u0131n yazg\u0131s\u0131na, do\u011fan\u0131n “ya\u015fam sava\u015f\u0131” yasas\u0131na de\u011fil gagalar\u0131n\u0131n, pen\u00e7elerinin iriliklerini, farkl\u0131l\u0131\u011f\u0131n\u0131 sa\u011flayan mutasyonlar\u0131na bor\u00e7lu olduklar\u0131d\u0131r.<\/p>\n

 <\/p>\n

SAVA\u015e A\u00c7ISINDAN \u0130NSANLI\u011eIN TAR\u0130H\u00c7ES\u0130<\/strong><\/h2>\n

Sava\u015f\u0131 insanl\u0131k tarihi i\u00e7ine oturtabilmek i\u00e7in insanl\u0131k tarihine h\u0131zla g\u00f6z atmak gerekir. Bunu ku\u015fkusuz ancak sava\u015f ile ilgili olgular\u0131 se\u00e7ip s\u0131ralayarak yapabiliriz. Bu bize ayn\u0131 zamanda sava\u015f olgusunu tarihsel bir perspektif i\u00e7erisinde de\u011ferlendirebilme olana\u011f\u0131 sunacakt\u0131r.<\/p>\n

OTOBURLUK ETOBURLUK A\u00c7ISINDAN \u0130NSANIN ORGAN\u0130K EVR\u0130M\u0130
\n<\/strong>Et\u00e7il hayvanlar gibi avlanmaya yarayan organlara sahip olmayan insanlar\u0131n (otoburluklar\u0131 yan\u0131 s\u0131ra) etobur olmalar\u0131 neyle a\u00e7\u0131klanabilir? \u0130nsanlar\u0131n etobur davran\u0131\u015flar\u0131, \u00f6zetledi\u011fim evrim \u015femas\u0131na uygun d\u00fc\u015fmeyen “acayip” bir durum g\u00f6stermektedir. \u0130nceba\u011f\u0131rsaklar\u0131n\u0131n ayn\u0131 irilikte et\u00e7illerinki gibi k\u0131sa (5 metre kadar) olmay\u0131p, uzunlu\u011fu (10 metreyi a\u015fmas\u0131) bu acayipli\u011fi peki\u015ftirmektedir. Bunlara bir de, k\u00f6rba\u011f\u0131rsa\u011f\u0131n nas\u0131l a\u00e7\u0131klanaca\u011f\u0131 eklenince, durum k\u00f6rd\u00fc\u011f\u00fcm olmaktad\u0131r.<\/p>\n

Bu, gene de a\u00e7\u0131klanamayacak bir durum de\u011fildir. \u0130nsanlar\u0131n f\u0131rlak kaz\u0131k di\u015fler, han\u00e7er bi\u00e7imli pen\u00e7eler gibi do\u011fal silahlar\u0131 yoktur. Ama bu organlara benzer ara\u00e7lar yapm\u0131\u015f, el baltas\u0131, m\u0131zrak gibi yapay silahlar geli\u015ftirmi\u015flerdir. Dolay\u0131s\u0131yla etoburluklar\u0131, organik evrimlerine de\u011fil, k\u00fclt\u00fcrel evrimlerine dayanmaktad\u0131r. T\u00fcm bu bilgilerin konumuzla ilgisi ne? Konumuzla ilgisi, insanlar\u0131n sava\u015f\u00e7\u0131l\u0131k geleneklerinin do\u011faya, organik evrimlerine de\u011fil, k\u00fclt\u00fcrel evrimlerine dayand\u0131\u011f\u0131n\u0131 g\u00f6stermesidir. \u0130nsanlar\u0131n sava\u015f\u00e7\u0131l\u0131klar\u0131n\u0131n k\u00f6klerinin, ya\u015fad\u0131klar\u0131 avc\u0131l\u0131k ve toplay\u0131c\u0131l\u0131k d\u00f6nemine dayanmas\u0131d\u0131r. Sava\u015f olgusunu tarihsel perspektif i\u00e7inde kavrayabilmek i\u00e7in, onlar\u0131 ara\u00e7 yapma (k\u00fclt\u00fcrel evrim) noktas\u0131na getiren organik evrimlerine (\u00f6zetle) bak\u0131lmal\u0131. Sonra onlar\u0131 bu noktadan al\u0131p, d\u00fcnya sava\u015flar\u0131na g\u00f6t\u00fcren k\u00fclt\u00fcrel evrimleri \u00fczerinde (yeterince) durulmal\u0131.<\/p>\n

\u0130nsan\u0131n organik evrimi ve otoburluk
\n<\/em><\/strong>Fosilbilimin ipu\u00e7lar\u0131na g\u00f6re, bug\u00fcn i\u00e7in, insan\u0131n en uzak hayvan atas\u0131n\u0131n a\u011fa\u00e7sivrifaresi ad\u0131 verilen bir kemirgen t\u00fcr\u00fc oldu\u011fu varsay\u0131l\u0131yor. Orman taban\u0131ndaki yumu\u015fak\u00e7alarla beslenen bu canl\u0131, 70 milyon y\u0131l kadar \u00f6nce a\u011fa\u00e7lar\u0131n \u00fczerinde ya\u015famaya ba\u015flam\u0131\u015f. A\u011fa\u00e7 ya\u015fam\u0131nda ge\u00e7irdi\u011fi 50 milyon y\u0131l kadar s\u00fcren evrimi sonucunda otobur bir maymun olarak a\u011fa\u00e7tan savana ya\u015fam\u0131na inmi\u015f. Ramapithecus<\/em> ad\u0131 verilen, zaman\u0131m\u0131zdan 15 milyon y\u0131l kadar \u00f6nce g\u00f6r\u00fclen bu canl\u0131 ya da ona benzer bir t\u00fcr (\u015eivapithehus<\/em>) savanada et\u00e7illere kar\u015f\u0131 kendini savunma yollar\u0131n\u0131 aram\u0131\u015f. Bir “insan\u0131ms\u0131” (hominoid) say\u0131lan bu t\u00fcr, zaman\u0131m\u0131zdan 5 milyon y\u0131l kadar \u00f6nce ba\u015fka bir t\u00fcre evrilmi\u015f. Arada s\u0131rada dikilen, do\u011fada nesneleri ara\u00e7 olarak kullanabilen, “insans\u0131” denen kuyruksuz maymun cinsinin t\u00fcrlerine d\u00f6n\u00fc\u015fm\u00fc\u015f. \u00dc\u00e7 milyon y\u0131l \u00f6nce dikilmesi sonucunda \u00f6zg\u00fcr kalan elleriyle ara\u00e7 yapmaya ba\u015flad\u0131\u011f\u0131 anla\u015f\u0131l\u0131yor. Bu ender canl\u0131n\u0131n fosillerine verilen ad Homo<\/em> (insan) cinsi. Homo<\/em> cinsinin ilk t\u00fcr\u00fc; 2,5 milyon y\u0131l kadar \u00f6nce g\u00f6r\u00fclen Homo habilis<\/em>. \u00c7a\u011fda\u015f tipte insana varan evrimin bir sonraki basama\u011f\u0131nda (2 milyon y\u0131l \u00f6nce) Homo erectus<\/em> var. Bir milyon y\u0131l \u00f6nce ise, bug\u00fcnk\u00fc insan t\u00fcr\u00fcn\u00fcn arkaik tipi Homo sapiens<\/em> g\u00f6r\u00fcn\u00fcr.<\/p>\n

K\u00fclt\u00fcrel evrime ge\u00e7i\u015f ve etoburluk
\n<\/em><\/strong>T\u00fcm bu evrim s\u00fcre\u00e7lerinde konumuz bak\u0131m\u0131ndan \u00f6nemli geli\u015fmelerden biri \u015fudur: Canl\u0131lar aras\u0131nda 1 milyar y\u0131l kadar \u00f6nce g\u00f6r\u00fclen cinsel yolla \u00fcremenin be\u015f milyon y\u0131l kadar \u00f6nce belirginle\u015fen bir yan \u00fcr\u00fcn\u00fc olarak, erke\u011fin di\u015fiden daha iri olmas\u0131. !kincisi, yak\u0131n hayvan atalar\u0131m\u0131z\u0131n savana ko\u015fullar\u0131nda y\u0131rt\u0131c\u0131 hayvanlara kar\u015f\u0131 kendilerini savunma sorunu. Bunun i\u00e7in el baltas\u0131, m\u0131zrak gibi ara\u00e7lar geli\u015ftirmi\u015f olmal\u0131lar; bunlar ileride av silah\u0131, daha sonra sava\u015f silah\u0131 olarak kullan\u0131lacak ara\u00e7lara d\u00f6n\u00fc\u015feceklerdir. \u00dc\u00e7\u00fcnc\u00fcs\u00fc, y\u0131rt\u0131c\u0131 hayvanlar\u0131n b\u0131rakt\u0131klar\u0131 le\u015flerle beslenmek zorunda kalm\u0131\u015f olmalar\u0131 olas\u0131l\u0131\u011f\u0131. Otobur fizyolojisiyle avlanmaya ba\u015flamalar\u0131, etin tad\u0131n\u0131 alacaklar\u0131 b\u00f6yle bir ge\u00e7i\u015f evresi varsay\u0131m\u0131n\u0131 gerektirmektedir. Olas\u0131l\u0131kla, et\u00e7illere kar\u015f\u0131 savunma ara\u00e7lar\u0131n\u0131 gittik\u00e7e geli\u015ftirmi\u015flerdir. \u00d6yle ki bir g\u00fcn kendilerini, savunma konumundan, \u00f6rg\u00fctl\u00fc tak\u0131m yap\u0131lar\u0131 sayesinde sald\u0131r\u0131ya ge\u00e7ebilecek g\u00fc\u00e7te g\u00f6rm\u00fc\u015flerdir.<\/p>\n

AVCILIK VE SAVA\u015e\u00c7ILIK A\u00c7ISINDAN \u0130NSANIN K\u00dcLT\u00dcREL EVR\u0130M\u0130
\n<\/strong>\u0130lk insan topluluklar\u0131n\u0131 (b\u0131rakt\u0131klar\u0131 fosillere ve ara\u00e7lara bakarak) avc\u0131 ve toplay\u0131c\u0131 bir ya\u015fam bi\u00e7imi geli\u015ftirmi\u015f canl\u0131lar olarak g\u00f6r\u00fcr\u00fcz. \u0130nsan art\u0131k, y\u0131rt\u0131c\u0131 bir hayvan olma yolundad\u0131r. Bu yolda do\u011fan\u0131n (organik evrimin) esirgedi\u011fi organlar\u0131n i\u015flevini g\u00f6ren ara\u00e7larla, eksi\u011fini tamamlam\u0131\u015ft\u0131r. Buradan \u00e7\u0131kar\u0131lacak sonu\u00e7 \u015fudur: \u0130nsan\u0131n avc\u0131 olmas\u0131, av gelene\u011finin kendi t\u00fcr\u00fcnden canl\u0131lara y\u00f6neltilmesiyle (ilerde) sava\u015f\u00e7\u0131 olarak g\u00f6r\u00fcnmesi, bir do\u011fa yasas\u0131n\u0131n \u00fcr\u00fcn\u00fc de\u011fildir. Avc\u0131l\u0131\u011f\u0131, de\u011fi\u015fen ya\u015fam ko\u015fullar\u0131na g\u00f6re olu\u015fan k\u00fclt\u00fcrel evrimin sonucudur.<\/p>\n

Le\u015fyiyicilikten avc\u0131l\u0131\u011fa
\n<\/em><\/strong>\u0130nsan\u0131n ilk ara\u00e7lar\u0131n\u0131n (el baltas\u0131 ve sivri sopa) ayn\u0131 zamanda ilk av silahlar\u0131na, giderek sava\u015f ara\u00e7lar\u0131na d\u00f6n\u00fc\u015fece\u011fini belirtmi\u015ftim. \u0130lk insan topluluklar\u0131n\u0131n savunma silahlar\u0131n\u0131 geli\u015ftire geli\u015ftire kendilerini sald\u0131r\u0131ya ge\u00e7ebilecek konumda bulduklar\u0131 da belirtilmi\u015fti. B\u00f6ylece insan (a\u00e7 kald\u0131\u011f\u0131nda bile olsa), le\u015f yerine hayvanlar\u0131 avlayarak taze ve bol et yeme yoluna girmi\u015f g\u00f6r\u00fcn\u00fcr.<\/p>\n

\u0130nsan\u0131n ge\u00e7imini sa\u011flama yolunda, toplay\u0131c\u0131l\u0131k yan\u0131 s\u0131ra avc\u0131l\u0131k \u00f6nem kazan\u0131nca, ortaya avc\u0131 ve toplay\u0131c\u0131 ya\u015fam bi\u00e7imi \u00e7\u0131kt\u0131. Cinsel farkl\u0131la\u015fman\u0131n uzant\u0131s\u0131 olan bir olguyla, kad\u0131nlar toplay\u0131c\u0131l\u0131kta kal\u0131rken erkekler avc\u0131l\u0131\u011f\u0131 \u00fcstlenmi\u015flerdir. Bu, erkeklerin fizik g\u00fc\u00e7lerine bir de silah g\u00fcc\u00fcn\u00fc eklemi\u015ftir. Ayr\u0131ca, toplay\u0131c\u0131l\u0131ktan farkl\u0131 olarak avc\u0131l\u0131k, kolektif bir etkinliktir. Yukar\u0131 Paleolitik uzman avc\u0131l\u0131k d\u00f6neminde ise ko\u015fullar iri, otobur memeli av\u0131nda uzmanla\u015fmay\u0131, planlamay\u0131, e\u015fg\u00fcd\u00fcm\u00fcn\u00fc, dolay\u0131s\u0131yla \u00f6nderli\u011fi gerektirmi\u015ftir. Ancak, bu noktada \u00f6nderlik avla s\u0131n\u0131rl\u0131d\u0131r. \u0130leride (sava\u015f gibi) av d\u0131\u015f\u0131 alanlara yay\u0131lacakt\u0131r. Bu yoldaki geli\u015fmeler, erkek cinsin k\u00fclt\u00fcrel evrimine, dolay\u0131s\u0131yla k\u00fclt\u00fcrel gelene\u011fine, \u00f6rg\u00fctlenme ve \u00f6nderlik avantaj\u0131n\u0131 eklemi\u015ftir. Bunlar, ileride \u00f6rg\u00fctl\u00fc, \u00f6nderli kavgalar olan sava\u015fa Yaracak y\u00f6nde at\u0131lm\u0131\u015f ilk ad\u0131mlar say\u0131labilir. Sava\u015f\u0131n erkek i\u015fi olmas\u0131n\u0131n k\u00f6kleri bu olgulara dayan\u0131r.<\/p>\n

Avc\u0131 bir topluluk i\u00e7in, beslendi\u011fi hayvanlar\u0131n (hele k\u0131tl\u0131k durumlar\u0131nda) bir y\u0131rt\u0131c\u0131 ya da ba\u015fka bir topluluk taraf\u0131ndan avlanmas\u0131n\u0131n pek fark\u0131 yoktur. Avc\u0131 topluluklar (\u00e7a\u011fda\u015f ilkellerde kafatas\u0131 avc\u0131l\u0131\u011f\u0131n\u0131n g\u00f6sterdi\u011fi gibi) ba\u015fka toplulu\u011fun insanlar\u0131n\u0131 da avlanacak y\u0131rt\u0131c\u0131 hayvanlar gibi g\u00f6rmeye e\u011filimlidir.<\/p>\n

Avc\u0131l\u0131k ve toplay\u0131c\u0131l\u0131ktan \u00e7ift\u00e7ili\u011fe
\n<\/em><\/strong>Son Buzul \u00c7a\u011f\u0131’n\u0131 sona erdiren ko\u015fullar, iri otobur memeli s\u00fcr\u00fclerinin \u00e7o\u011funu vurdu, yok etti. Kalanlar\u0131n buzullarla birlikte kuzey enlemlerine \u00e7ekilmesine yol a\u00e7t\u0131. Onlardan g\u00fcn\u00fcm\u00fcze Laplar, Eskimolar, Yakutlar gibi, s\u00fcr\u00fclerle birlikte kuzeye g\u00f6\u00e7m\u00fc\u015f olan halklar kald\u0131. Kuzeyde, g\u00f6\u00e7meyen Avrasya topluluklar\u0131 toplay\u0131c\u0131l\u0131k a\u011f\u0131rl\u0131kl\u0131 eski ya\u015fam bi\u00e7imlerine d\u00f6nm\u00fc\u015f g\u00f6r\u00fcn\u00fcrler. Daha kurak ko\u015fullar i\u00e7inde kalan Ortado\u011fu topluluklar\u0131 ise, ge\u00e7im yolunu de\u011fi\u015ftirmi\u015flerdir. Ge\u00e7imlerini b\u00f6lgenin yay\u0131l\u0131m g\u00f6steren yaban\u0131l tah\u0131llar\u0131n\u0131 dev\u015firmeye ba\u011flam\u0131\u015flard\u0131r.<\/p>\n

Geleneksel olarak bitkisel besin toplay\u0131c\u0131l\u0131\u011f\u0131n\u0131 \u00fcstlenen kad\u0131nlar (zaman\u0131m\u0131zdan 10-15 biny\u0131l kadar \u00f6nce) yaban\u0131l tah\u0131l dev\u015firicili\u011finde uzmanla\u015fm\u0131\u015flard\u0131r. Yaban\u0131l tah\u0131llar\u0131 sulama, \u00e7apalama derken, onlar\u0131 uygun yerlere ekmeye ba\u015flam\u0131\u015flard\u0131r. B\u00f6ylece insanl\u0131\u011f\u0131, toplay\u0131c\u0131l\u0131ktan \u00fcreticili\u011fe ge\u00e7irmi\u015flerdir.<\/p>\n

\u00dcretim, ekilen topraklar\u0131n yan\u0131nda yerle\u015fmeyi (k\u00f6yleri) getirmi\u015ftir. Bitkisel besin \u00fcretiminde ba\u015frol\u00fc kad\u0131nlar oynam\u0131\u015flard\u0131r. Erkekler, tar\u0131mla gelen sap saman gibi art\u0131klar\u0131n sa\u011flad\u0131\u011f\u0131 olanakla hayvanlar\u0131 evcille\u015ftirmi\u015flerdir. Bunu, geli\u015fig\u00fczel avlanmaktan vazge\u00e7erek ba\u015farm\u0131\u015flard\u0131r. Onlar\u0131 a\u011f\u0131llarda, ah\u0131rlarda besleyip, canlar\u0131 istediklerinde (ac\u0131kt\u0131klar\u0131nda) “avlamak” i\u00e7in kendilerine tutsak etmi\u015flerdir. \u00d6zetle, k\u00f6ylerde, kad\u0131nlar elde \u00e7apa \u00e7ift\u00e7ilik, erkekler (bug\u00fcnk\u00fc gibi) elde sopa \u00e7obanl\u0131k yapm\u0131\u015flard\u0131r.<\/p>\n

Tarlaya d\u00f6n\u00fc\u015ft\u00fcrmek i\u00e7in emek d\u00f6k\u00fclen, emekle s\u00fcr\u00fcl\u00fcp ekilen topraklara av alanlar\u0131ndan daha \u00e7ok sahip \u00e7\u0131k\u0131lacakt\u0131r. Tarlalara ya da tarla \u00fcr\u00fcnlerine y\u00f6nelik (avc\u0131larca ya da \u00f6teki \u00e7ift\u00e7ilerce) bir sald\u0131r\u0131ya kar\u015f\u0131 onlar\u0131 (k\u00f6yleri) “savunmak” (silah onlarda oldu\u011funa g\u00f6re) erkeklere d\u00fc\u015fecektir. Hayvanlar\u0131 avlamakta kulland\u0131klar\u0131 silahlar\u0131n\u0131 ve bilgilerini insanlar\u0131 avlama yolunda kullanmakta duraksamayacaklard\u0131r. Buna kar\u015f\u0131l\u0131k kad\u0131nlar\u0131n, de\u011fil silaha sahip olmas\u0131, silahlara dokunmalar\u0131 bile (\u00e7a\u011f\u0131m\u0131z\u0131n baz\u0131 ilkel topluluklar\u0131nda da g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi) tabu say\u0131lacakt\u0131r.<\/p>\n

\u00c7ift\u00e7ilikten \u00e7obanl\u0131\u011fa
\n<\/em><\/strong>Bitkisel ve hayvansal besin \u00fcretiminin birlikte y\u00fcr\u00fct\u00fcld\u00fc\u011f\u00fc \u00e7ift\u00e7i ya\u015fam bi\u00e7imi, avc\u0131l\u0131ktan daha yorucudur. Ancak, gerek tah\u0131llar gerek canl\u0131 hayvanlar, insanlara gelecek g\u00fcvencesi sunmaktad\u0131r. Bu nedenle olsa gerek, yerle\u015fik \u00e7ift\u00e7i ya\u015fam bi\u00e7imi h\u0131zla yay\u0131l\u0131r; tar\u0131ma uygun yaban\u0131l tah\u0131l b\u00f6lgesini ve \u00e7ift\u00e7ili\u011fe en uygun topraklar\u0131n bulundu\u011fu b\u00f6lgeleri a\u015far. Ortado\u011fu’nun \u00e7ift\u00e7ili\u011fe en uygun b\u00f6lgesinin g\u00fcneyinde \u00e7\u00f6ller, kuzeyinde bozk\u0131rlar vard\u0131r. G\u00fcneydeki \u00e7\u00f6ller, zaman\u0131n tar\u0131m arac\u0131 olan \u00e7apayla i\u015flenmeye uygun (gev\u015fek) topraklard\u0131r. Ancak buralarda ya\u011f\u0131\u015f yetersizdir. Kuzeydeki bozk\u0131rlarda ya\u011f\u0131\u015f bol, ama toprak elveri\u015fsizdir; otlarla, k\u00f6klerle kapl\u0131 olup, \u00e7apayla i\u015flenemeyecek denli s\u0131k\u0131d\u0131r. Ama her iki b\u00f6lgede de hayvansal besin \u00fcretimine uygun u\u00e7suz bucaks\u0131z otlaklar (bozk\u0131rlar) uzanmaktad\u0131r.<\/p>\n

Buralardaki topluluklar, giderek hayvansal besin \u00fcretiminde uzmanla\u015fm\u0131\u015flard\u0131r. Yerle\u015fik \u00e7ift\u00e7i ya\u015fam\u0131n\u0131 b\u0131rak\u0131p g\u00f6\u00e7ebe \u00e7oban ya\u015fam\u0131na ge\u00e7mi\u015flerdir. Buralara kom\u015fu b\u00f6lgelerdeki avc\u0131lar da \u00e7ift\u00e7ili\u011fi de\u011fil \u00e7obanl\u0131\u011f\u0131 benimsemi\u015flerdir. Sonu\u00e7, insan topluluklar\u0131n\u0131n farkl\u0131la\u015fmas\u0131, yerle\u015fik \u00e7ift\u00e7i ya\u015fam bi\u00e7iminin yan\u0131nda g\u00f6\u00e7ebe ya\u015fam bi\u00e7iminin geli\u015fmesi olmu\u015ftur.<\/p>\n

\u00c7ift\u00e7i ve \u00e7oban ya\u015fam bi\u00e7imleri (ikisinde de \u00fcretici ekonomi bulunmakla birlikte) birbirinden olduk\u00e7a farkl\u0131d\u0131r. \u00c7ift\u00e7i “yerle\u015fik”, (hem bitkisel hem hayvansal besin \u00fcretti\u011finden) “kendine yeterli”, k\u00f6y\u00fc ve \u00fcr\u00fcn\u00fc savunmada kalan, g\u00f6rece “bar\u0131\u015f\u00e7\u0131”, g\u00f6rece “g\u00fcvenli” bir ya\u015fam bi\u00e7imine sahiptir. \u00c7oban topluluklar g\u00f6\u00e7ebe, (bitkisel besin k\u0131tl\u0131\u011f\u0131 \u00e7ektikleri i\u00e7in) “kendilerine yetersiz” gruplard\u0131r. Ayn\u0131 zamanda otlaklar\u0131n\u0131 ve s\u00fcr\u00fclerini \u00e7ok k\u0131sa s\u00fcrelerde yitirebildikleri i\u00e7in ya\u015famlar\u0131n\u0131n “g\u00fcvensiz” oldu\u011fu s\u00f6ylenebilir. Sonra g\u00f6\u00e7ebe \u00e7obanlar (s\u00fcr\u00fclerini ve otlaklar\u0131n\u0131 savunmak ya da s\u00fcr\u00fc ve otlak ele ge\u00e7irmek i\u00e7in) “sava\u015f\u00e7\u0131” (militarist) bir ya\u015fam bi\u00e7imini s\u00fcrd\u00fcrmektedirler. Bu topluluklarda (s\u00fcr\u00fcn\u00fcn y\u00f6netimi ve savunulmas\u0131 erke\u011fe d\u00fc\u015ft\u00fc\u011f\u00fc i\u00e7in) erke\u011fin a\u011f\u0131rl\u0131\u011f\u0131 daha fazlad\u0131r. Bu nedenle \u00e7oban topluluklar\u0131n ataerkil k\u00fclt\u00fcr\u00fc zamanla “militarist” nitelikler kazanm\u0131\u015ft\u0131r.<\/p>\n

\u00c7obanl\u0131ktan askerli\u011fe
\n<\/em><\/strong>Tarlalar\u0131n s\u0131n\u0131rlan belli, otlaklar\u0131nki belirsizdir. Dolay\u0131s\u0131yla, otlaklar\u0131n ele ge\u00e7irilmesi ve elde tutulmas\u0131, g\u00f6\u00e7ebe \u00e7oban topluluklar aras\u0131nda kavgalara yol a\u00e7abilir. Ayr\u0131ca s\u00fcr\u00fc, salg\u0131n hastal\u0131klara a\u00e7\u0131kt\u0131r. Be\u015f on y\u0131lda olu\u015fturulan bir s\u00fcr\u00fc, bir salg\u0131n hastal\u0131kla be\u015f on g\u00fcnde yok olabilir. Bu durumda, \u00e7obanl\u0131ktan ba\u015fka i\u015f bilmeyen bir topluluk, \u00f6teki \u00e7obanlar\u0131n s\u00fcr\u00fclerini ka\u00e7\u0131rmak isteyecektir. Sorunun bir ba\u015fka \u00e7\u00f6z\u00fcm\u00fcn\u00fc, \u00e7ift\u00e7ilerin ambarlar\u0131n\u0131 ya\u011fmalamakta g\u00f6recektir.<\/p>\n

\u00c7oban topluluklar\u0131n bitkisel besin eksikliklerini, s\u00fcr\u00fc \u00fcr\u00fcnleriyle de\u011fi\u015fme kar\u015f\u0131l\u0131\u011f\u0131nda \u00e7ift\u00e7ilerden sa\u011flama yollar\u0131 (bar\u0131\u015f\u00e7\u0131 ticaret olanaklar\u0131 da) pek a\u00e7\u0131k de\u011fildir. \u00c7\u00fcnk\u00fc \u00e7ift\u00e7i topluluklar kendilerine yetecek kadar hayvansal besin de \u00fcretmektedirler. \u00c7obanlar “ne yapal\u0131m, de\u011fi\u015fmek istemiyorlar” diye boyunlar\u0131n\u0131 b\u00fckecek de\u011fildir. Bar\u0131\u015f\u00e7\u0131 yollarla sa\u011flayamad\u0131klar\u0131n\u0131 sava\u015f\u00e7\u0131 yollarla sa\u011flamay\u0131 s\u0131nayacaklard\u0131r. Bu s\u0131nav\u0131 genellikle ba\u015far\u0131yla verirler, \u00e7\u00fcnk\u00fc ya\u015fam bi\u00e7imleri sava\u015f\u00e7\u0131l\u0131\u011fa yatk\u0131nd\u0131r. Kereste, maden, at gibi sava\u015f ara\u00e7lar\u0131 kaynaklan b\u00f6lgelerinde (tekellerinde) bulunmaktad\u0131r. Bu y\u00fczden \u00e7ift\u00e7ilerle sava\u015f\u00e7\u0131 ili\u015fkilerinden genellikle ellerinin kan\u0131 ama “y\u00fczlerinin ak\u0131” [?] ile \u00e7\u0131kacaklard\u0131r.<\/p>\n

Talandan vergiye
\n<\/em><\/strong>Kad\u0131nlar\u0131n yaban\u0131l tah\u0131llar\u0131 evcille\u015ftirerek insanl\u0131\u011f\u0131 \u00fcretime ge\u00e7irmesi \u00fczerine, erkekler de avlad\u0131klar\u0131 hayvanlar\u0131 besleyip g\u00fcderek evcille\u015ftirmi\u015flerdi. Erkekler silahlar\u0131n\u0131 tarlalar\u0131, k\u00f6y\u00fc, ambarlar\u0131 koruma yolunda insanlara kar\u015f\u0131 da kullanmaya ba\u015flam\u0131\u015flard\u0131. G\u00f6\u00e7ebe \u00e7obanl\u0131k ba\u015flad\u0131ktan sonra ise, \u00e7ift\u00e7i-\u00e7oban topluluklar ili\u015fkileri, bar\u0131\u015f\u00e7\u0131 yollardan \u00e7ok sava\u015f\u00e7\u0131 y\u00f6nde geli\u015fmi\u015fti. Bu geli\u015fme sonucunda, bir \u00f6nceki (\u00fcretim \u00f6ncesi) d\u00f6nemin avc\u0131lar\u0131n\u0131n bir sonraki (\u00fcretim sonras\u0131) d\u00f6nemde sava\u015f\u00e7\u0131lara (askerlere) d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc g\u00f6r\u00fclecektir. \u015e\u00f6yle ki, \u00e7oban-\u00e7ift\u00e7i sava\u015f\u00e7\u0131 ili\u015fkilerinin d\u00f6rt evreden ge\u00e7erek insanl\u0131\u011f\u0131 e\u015fitlik\u00e7i ilkel topluluktan s\u0131n\u0131fl\u0131, e\u015fitsizlik\u00e7i uygar topluma ge\u00e7irdi\u011fi g\u00f6r\u00fc\u015f\u00fcndeyim: Birincisi “talan” evresidir. \u00c7obanlar, ambarlar\u0131n\u0131 ya\u011fmalama giri\u015fimlerine direnen \u00e7ift\u00e7ileri \u00f6ld\u00fcr\u00fcrler, k\u00f6y\u00fc yak\u0131p y\u0131k\u0131p talan ederler. Bunun alt\u0131n yumurtlayan tavu\u011fu bo\u011fazlamaya benzedi\u011fini (zamanla) anlarlar. Anlay\u0131nca, tutum de\u011fi\u015ftirir, ya\u011fmac\u0131l\u0131\u011fa ge\u00e7erler. \u00d6yleyse ikincisi “ya\u011fma” evresidir. Ya\u011fma evresinde talandan ka\u00e7\u0131n\u0131rlar. \u00dcretimi gelecek y\u0131llarda s\u00fcrd\u00fcrmeleri i\u00e7in \u00e7ift\u00e7ileri \u00f6ld\u00fcrmemeye \u00e7al\u0131\u015f\u0131rlar. \u00dcr\u00fcnlerinin hepsini almamaya \u00f6zen g\u00f6sterirler. Ancak, b\u00f6yle davranan \u00e7oban topluluklara kar\u015f\u0131l\u0131k b\u00f6yle davranmayalar da \u00e7\u0131kar. Onlar\u0131n, kendilerinin \u00f6teden beri ya\u011fmalamaya geldikleri k\u00f6yleri talan etmelerine izleyici kalamazlar. Talan\u0131 \u00f6nlemek i\u00e7in k\u00f6yl\u00fcleri korumaya ba\u015flad\u0131klar\u0131nda \u00fc\u00e7\u00fcnc\u00fc evre “hara\u00e7” d\u00f6nemi ba\u015flam\u0131\u015f demektir. Hara\u00e7, bu koruman\u0131n kar\u015f\u0131l\u0131\u011f\u0131 olarak (hakl\u0131) g\u00f6r\u00fcl\u00fcp hakl\u0131 g\u00f6sterilir. Zamanla belli bir orana ba\u011flan\u0131r. Hara\u00e7 alan ”asker” topluluk, haraca ba\u011flad\u0131klar\u0131n\u0131 daha iyi koruyabilmek i\u00e7in onlar\u0131n yan\u0131na yerle\u015fir ki bu “fetih ve tabakala\u015fma” demektir. Art\u0131k, koruma kar\u015f\u0131l\u0131\u011f\u0131nda diye, belli oranda ve belli zamanlarda toplanan hara\u00e7lara “vergi” diyebiliriz. B\u00f6ylece devlete var\u0131lan yolda (d\u00f6rd\u00fcnc\u00fc evreye), “vergi” evresine ula\u015f\u0131lm\u0131\u015ft\u0131r. G\u00f6\u00e7ebe \u00e7oban topluluk, yerle\u015fmekle birlikte, \u00e7ift\u00e7ilik yapmaya yana\u015fmaz. Buna yana\u015fmad\u0131\u011f\u0131 gibi, \u00e7obanl\u0131\u011f\u0131 da \u00e7ift\u00e7ilere y\u0131kabilir. Y\u00f6netti\u011fi \u00e7al\u0131\u015fan \u00e7ift\u00e7iler \u00fczerinde, \u00e7al\u0131\u015fmayan, topraklara (“fetih hakk\u0131” [?] ile) sahip \u00e7\u0131kan konuma ge\u00e7er. Topraklar\u0131n\u0131 bazen korumak bazen geni\u015fletmek i\u00e7in \u00f6rg\u00fctl\u00fc, planl\u0131, kolektif kavgalara yani sava\u015flara giri\u015fen asker, y\u00f6netici s\u0131n\u0131fa d\u00f6n\u00fc\u015fmeye ba\u015flar. Ayr\u0131ca i\u00e7te, s\u00f6m\u00fcr\u00fclen \u00fcreticilerin ayaklanmas\u0131n\u0131 \u00f6nlemek ya da bast\u0131rmak, \u00fcretimi azaltacak kavgalar\u0131 engellemek, yat\u0131\u015ft\u0131rmak i\u00e7in kolluk g\u00f6revi \u00fcstlenir. S\u0131n\u0131f kavgas\u0131 alevlenince de “i\u00e7 sava\u015f” ba\u015flar. Kavga durumu s\u00fcreklilik kazan\u0131r. Egemen s\u0131n\u0131f, sava\u015f ili\u015fkilerini y\u00fcr\u00fctecek uzmanla\u015fm\u0131\u015f organlar, kurumlar geli\u015ftirir. B\u00f6ylece ger\u00e7ek anlam\u0131nda sava\u015f, insanl\u0131k tarihine girmekle kalmay\u0131p yo\u011funla\u015fm\u0131\u015f ve kurumla\u015fm\u0131\u015f olur. Kolluk g\u00fc\u00e7lerinin baz\u0131 etkinlikleri bir bak\u0131ma i\u00e7 sava\u015f\u0131n zamana yay\u0131lm\u0131\u015f az yo\u011fun bi\u00e7imidir. Bu yolda silah kullanman\u0131n devlet tekeline al\u0131nd\u0131\u011f\u0131 noktaya dek var\u0131l\u0131r.<\/p>\n

\u015eeflikten devlete
\n<\/em><\/strong>Fetih, tabakala\u015fma (\u00fcr\u00fcn\u00fcn belli bir oran\u0131 olarak saptanm\u0131\u015f hara\u00e7 olan) vergi, ilkel topluluktan e\u015fitsizlik\u00e7i uygar topluma ve \u015feflikten devlete ge\u00e7i\u015fin gerekli ko\u015fullar\u0131d\u0131r. Ama bunlar kal\u0131c\u0131 bir devletin ko\u015fullar\u0131 de\u011fildir. \u00c7\u00fcnk\u00fc g\u00f6\u00e7ebe \u00e7oban a\u015firetlerin yerle\u015fik \u00e7ift\u00e7i (k\u00f6yl\u00fc) topluluklar \u00fczerindeki egemenli\u011fi kal\u0131c\u0131 olmayabilir. \u00c7ift\u00e7ilerin \u00fcretti\u011fi art\u0131 \u00fcr\u00fcne (surplus) el koymas\u0131na varan bir fetih ve tabakala\u015fma, k\u00fc\u00e7\u00fck \u00e7apta kald\u0131\u011f\u0131 s\u00fcrece ge\u00e7ici olur. Y\u00fcz y\u00fcze insan ili\u015fkileri (topluluklar aras\u0131 evlilikler, dostluklar vb. yollarla) s\u00f6m\u00fcr\u00fc ili\u015fkilerini a\u015f\u0131nd\u0131r\u0131r. Birka\u00e7 ku\u015fak sonra, hara\u00e7 alan \u00e7obanlar\u0131n da saban\u0131n sapma yap\u0131\u015f\u0131p \u00fcretici \u00e7ift\u00e7ilere d\u00f6n\u00fc\u015ft\u00fckleri g\u00f6r\u00fcl\u00fcr.<\/p>\n

Ama fetih (bir g\u00f6\u00e7ebe \u00e7oban kabileler federasyonu olarak \u00f6rg\u00fctlendirilmi\u015f) b\u00fcy\u00fck bir ak\u0131n sonucunda g\u00f6r\u00fclm\u00fc\u015fse sonu\u00e7 farkl\u0131d\u0131r. Hele (vadideki b\u00fct\u00fcn k\u00f6yler gibi) geni\u015f bir alan \u00fczerinde ger\u00e7ekle\u015fmi\u015fse, tabakala\u015fma kal\u0131c\u0131 nitelik ta\u015f\u0131yabilir. \u00c7\u00fcnk\u00fc bu durumda s\u00f6m\u00fcrenler, \u00fcreticileri, \u00f6rg\u00fctledikleri arac\u0131lar kanal\u0131yla s\u00f6m\u00fcrme yoluna ba\u015fvururlar. Ve arac\u0131lar (\u00e7iftlik kahyalar\u0131n\u0131n durumunda oldu\u011fu gibi) fatihlere sorumludurlar. \u0130\u015flerinden olmamak i\u00e7in (s\u00f6m\u00fcr\u00fclenler kendi halklar\u0131ndan bile olsa) s\u00f6m\u00fcr\u00fc oran\u0131n\u0131 d\u00fc\u015f\u00fcrmemeye \u00e7al\u0131\u015f\u0131rlar. B\u00f6ylece s\u00f6m\u00fcr\u00fc ve tabakala\u015fma s\u00fcreklilik kazan\u0131p kurumla\u015f\u0131r.<\/p>\n

Uygar toplumun ve devletin do\u011fu\u015fu i\u00e7in bu “yeterli ko\u015fullar” ilk kez M\u00d6 4. biny\u0131lda ger\u00e7ekle\u015fmi\u015f g\u00f6r\u00fcn\u00fcr: Gerilerinde, tarihe g\u00f6\u00e7ebe \u00e7oban topluluklar federasyonu olduklar\u0131n\u0131n ipu\u00e7lar\u0131n\u0131 b\u0131rakm\u0131\u015f olan S\u00fcmerler da\u011flardan vadiye inerler. Mezopotamya Vadisi k\u00f6ylerini fethedip haraca (ve angaryaya) ba\u011flarlar. N\u00fcfuslar\u0131n\u0131n zamanla art\u0131\u015f\u0131na ko\u015fut olarak, el koyduklar\u0131 art\u0131 \u00fcr\u00fcn\u00fc art\u0131rmak zorunda kal\u0131rlar. Bunun i\u00e7in, k\u00f6ylere angarya sal\u0131p, emek\u00e7i ordular\u0131 kurarak vadide yeni topraklar\u0131 kanal, baraj, set, aka\u00e7lama sistemleri yapt\u0131rarak) sulu tar\u0131ma a\u00e7arlar. B\u00f6ylece artan \u00fcr\u00fcnden ve verimden aktar\u0131lan b\u00fcy\u00fck toplumsal art\u0131lar, uygarl\u0131\u011f\u0131n tekerle\u011fini d\u00f6nd\u00fcren enerjiyi sa\u011flayacakt\u0131r. Ta\u015fk\u0131n ovas\u0131nda su denetleme i\u015fleri, angarya yolu ile sa\u011flanan \u00e7ok say\u0131da emek\u00e7inin ve karma\u015f\u0131k i\u015flerin \u00f6rg\u00fctlenmesini gerektirir. \u0130\u015f y\u00f6netimi de, insan y\u00f6netimini zorunlu k\u0131lar. Giderek, fatih topluluk i\u00e7inde de i\u015fi i\u015fleri ve insanlar\u0131 y\u00f6netmek olan bir kesim (kadro) olu\u015fur. Bu tam zamanl\u0131 uzman y\u00f6neticilerle, toplumdaki \u00e7al\u0131\u015ft\u0131ran-\u00e7al\u0131\u015fan farkl\u0131la\u015fmas\u0131n\u0131n \u00fczerine bir de y\u00f6neten-y\u00f6netilen farkl\u0131la\u015fmas\u0131 (siyasal farkl\u0131la\u015fma) binmi\u015f olur.<\/p>\n

Mezopotamya’da, s\u00f6z konusu geli\u015fmelerle, S\u00fcmerli \u00e7obanlar (devletin zor kullanma i\u015flerini yerine getiren) askerlere d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Aralar\u0131ndaki \u015eamanlar ise, zamanla din adamlar\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015flerdir. Tap\u0131naklarda, tap\u0131nak topraklar\u0131nda ve tap\u0131naklar\u0131n \u00e7evresinde serpilen kentlerde i\u015f ve insan y\u00f6netimini \u00fcstlenmi\u015flerdir. Giderek y\u00f6netim kurumlar\u0131n\u0131 (\u00f6rne\u011fin yasalar\u0131, dinsel ideolojiyi) geli\u015ftiren y\u00f6neticiler olmu\u015flard\u0131r. Bu bak\u0131mdan denebilir ki yery\u00fcz\u00fcn\u00fcn ilk devleti, Mezopotamya’da do\u011fmu\u015ftur. Bu devlet bu b\u00f6lgede ve benzeri ko\u015fullar nedeniyle ilk uygar toplumlar\u0131n ve devletlerin kuruldu\u011fu M\u0131s\u0131r, \u0130nd\u00fcs, \u00c7in, hatta Orta Amerika’ da, din adamlar\u0131 y\u00f6netimi bi\u00e7iminde ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Din adamlar\u0131 y\u00f6netimine teokrasi (Tanr\u0131 y\u00f6netimi) deniyorsa da bu, do\u011fru bir kavramla\u015ft\u0131rma de\u011fildir. \u00c7\u00fcnk\u00fc s\u00f6z konusu toplumlar\u0131 asl\u0131nda y\u00f6neten (olmayan) Tanr\u0131lar de\u011fildir, Tanr\u0131lar\u0131n vekili say\u0131lan din adamlar\u0131d\u0131r. Bu nedenle onlar\u0131n y\u00f6netimine (Yunanca din adam\u0131 anlam\u0131na gelen “kleros”dan gidilerek) klerokrasi denmesinden yanay\u0131m. \u015eimdi bu noktaya nas\u0131l var\u0131ld\u0131, ona bakal\u0131m:<\/p>\n

Patriar\u015fi: Ailelerde ve (klan, kabile gibi) aile \u00e7ap\u0131nda topluluklarda toplulu\u011fu y\u00f6neten tam zamanl\u0131 y\u00f6neticiler yoktur. Aile, topluluk i\u015fleri (\u00f6teki \u00fcyelerle ayn\u0131 i\u015fleri yapan, ya da kendisi de \u00e7ift\u00e7ilik ya da \u00e7obanl\u0131k eden) babalarca “y\u00fcr\u00fct\u00fcl\u00fcr”. Bu duruma, bilindi\u011fi gibi, “patriar\u015fi” denmektedir. Bir patriark\u0131n (aile babas\u0131n\u0131n) erki (buyurma yetkisi) \u00f6teki aile \u00fcyelerini kapsayacak kadar artarsa o kimseye “\u015fef” denebilir.<\/p>\n

\u015eeflik: \u015eeflik (\u00f6zerk k\u00f6ylerde ve a\u015firetlerde g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi) yan zamanl\u0131 ya da tam zamanl\u0131 y\u00f6neticilere d\u00f6n\u00fc\u015fm\u00fc\u015f soy (s\u00fclale) ba\u015fkanlar\u0131n\u0131n “ki\u015fisel” y\u00f6netimidir. Y\u00f6neticili\u011fin, devlet \u00f6rg\u00fct\u00fc kurulduktan sonra da (cumhuriyetlere dek) babadan o\u011fula (erkekten erke\u011fe) ge\u00e7mesi gelene\u011finin (d\u00fczeninin) k\u00f6k\u00fcnde bu olgu yatmaktad\u0131r.<\/p>\n

\u015eefler, ba\u015fta komutanl\u0131k olmak \u00fczere din adaml\u0131\u011f\u0131, yarg\u0131\u00e7l\u0131k gibi asal y\u00f6netsel i\u015flevleri tek ba\u015flar\u0131na \u00fcstlenirler. \u015eeflerin yan\u0131nda tap\u0131nak (din), yarg\u0131 gibi kurumlar\u0131n olu\u015ftu\u011fu yerde, ordu da kurumla\u015f\u0131r. Bu durumda y\u00f6neten-y\u00f6netilen ili\u015fkisi de ki\u015fisel ba\u011flan (akrabal\u0131k kan ba\u011flar\u0131n\u0131) a\u015fan kurumla\u015fm\u0131\u015f bir nitelik kazan\u0131r. Kurumlar\u0131n i\u00e7ini dolduran ki\u015filerin erki gelip ge\u00e7icidir; kurumlarda s\u00fcrd\u00fcr\u00fclen erk kal\u0131c\u0131d\u0131r. Kurumlar\u0131n i\u00e7ini dolduran ki\u015filer, ilkede, \u00f6l\u00fcnceye ya da (av \u00f6nderli\u011finde oldu\u011fu gibi) g\u00fc\u00e7ten d\u00fc\u015f\u00fcnceye dek y\u00f6netmezler. O makama atanm\u0131\u015f bulunduklar\u0131 s\u00fcrece erk sahibidirler. Bu ki\u015filer genellikle tam zamanl\u0131 profesyonel y\u00f6neticilerdir.<\/p>\n

Din adam\u0131 y\u00f6netiminden asker y\u00f6netimine
\n<\/em><\/strong>Devlette y\u00f6netim bi\u00e7imi, erki ele ge\u00e7iren ya da kendilerine erk verilen y\u00f6neticilerin (say\u0131s\u0131ndan \u00e7ok) kimli\u011fine g\u00f6re de\u011fi\u015fir. Y\u00f6neticilerin din adam\u0131 oldu\u011fu S\u00fcmer kent devletlerinde y\u00f6netim bi\u00e7imi klerokrasidir (yani din adamlar\u0131n\u0131n y\u00f6netimidir). Kamu y\u00f6netiminin din d\u0131\u015f\u0131 (kamu g\u00fcvenli\u011fi gibi) alanlar\u0131 da din adamlar\u0131na ba\u011fl\u0131d\u0131r. Mezopotamya kent devletlerinde ordu, M\u00d6 3. Biny\u0131la dek ba\u015fkomutan kanal\u0131yla ba\u015frahibe ba\u011fl\u0131 g\u00f6r\u00fcn\u00fcr. Bunu, y\u00f6neticilere, koruyucusu olduklar\u0131 tap\u0131naklar\u0131n ve o tap\u0131na\u011f\u0131n bulundu\u011fu kentlerin farkl\u0131 Tanr\u0131lar\u0131n\u0131n vekilleri olduklar\u0131 ileri s\u00fcr\u00fclen sanlar\u0131n (titrlerin) verilmesinden \u00e7\u0131kar\u0131yoruz.<\/p>\n

\u00c7iviyaz\u0131l\u0131 tabletlerde kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131z, “Tanr\u0131n\u0131n vekili” anlam\u0131na gelen bu san (en-si ya da pa-te-si) zamanla yerini lu-gal s\u00f6zc\u00fc\u011f\u00fcne b\u0131rak\u0131r. Lu-gal g\u00fc\u00e7l\u00fc ki\u015fi anlam\u0131na gelip, y\u00f6netime (Umma kent devleti y\u00f6neticisi Lugalzaggisi gibi) komutanlar\u0131n ge\u00e7ti\u011fi yolunda yorumlanmaktad\u0131r. Bunun yan\u0131 s\u0131ra, tap\u0131nak temelleri yan\u0131nda saray temelleriyle kar\u015f\u0131la\u015f\u0131lmaya ba\u015flan\u0131\u015f\u0131 ve din adamlar\u0131n\u0131 s\u00f6m\u00fcr\u00fcc\u00fcl\u00fckle su\u00e7layan metinler gibi kan\u0131tlar da bulunmaktad\u0131r (10).<\/p>\n

Y\u00f6netimin din adamlar\u0131ndan askerlerin eline ge\u00e7mesine varan olaylar \u015f\u00f6yle geli\u015fmi\u015f g\u00f6r\u00fcn\u00fcr: Kent devletleri aras\u0131 su denetleme ve b\u00f6lgede egemenlik sava\u015flar\u0131 askerlerin \u00f6nemini art\u0131rm\u0131\u015ft\u0131r. Vars\u0131lla\u015fan kentleri ne zaman vuraca\u011f\u0131 belli olmayan barbar ak\u0131nlar\u0131 ise, s\u00fcrekli ve g\u00fc\u00e7l\u00fc bir ordu beslemeyi dayatm\u0131\u015ft\u0131r. Bu, tap\u0131naklarda biriken toplumsal art\u0131n\u0131n (T.C.’dekine benzer bi\u00e7imde) ne kadar\u0131n\u0131n din, ne kadar\u0131n\u0131n askerlik i\u015flerine ayr\u0131laca\u011f\u0131 (b\u00f6l\u00fc\u015fme) konusunda ba\u015frahiple ba\u015fkomutan\u0131 birbirine d\u00fc\u015f\u00fcrm\u00fc\u015f olmal\u0131. B\u00f6ylece din adamlar\u0131 ile askerler aras\u0131nda s\u00fcrt\u00fc\u015fmeler yaratm\u0131\u015f olsa gerek. Sonunda askerler y\u00f6netime el koymu\u015f g\u00f6r\u00fcn\u00fcrler. Y\u00f6netimlerinin Tanr\u0131n\u0131n iste\u011fine uygun oldu\u011funu s\u00f6ylemeleri ko\u015fuluyla, din adamlar\u0131na yaln\u0131zca tap\u0131naklar\u0131n\u0131n ve din i\u015flerinin y\u00f6netimini b\u0131rakm\u0131\u015flard\u0131r. Monar\u015fi, derebeylik gibi adlarla bilinen y\u00f6netimlerin, bunlar\u0131n hepsini kapsayan bir kavramla asker k\u00f6kenli y\u00f6neticilerin bulundu\u011fu y\u00f6netim bi\u00e7imlerinin do\u011fru ad\u0131n\u0131n “timokrasi” (asker y\u00f6netimi) olmas\u0131n\u0131n gerekti\u011fi kan\u0131s\u0131nday\u0131m.<\/p>\n

D\u00fcnyan\u0131n bir\u00e7ok yerinde, hatta yaln\u0131z Eski D\u00fcnya \u00fclkelerinde de\u011fil Yeni D\u00fcnya’da da devletin ilk olarak do\u011fdu\u011fu yerlerde ilk y\u00f6netim bi\u00e7imi klerokrasi olmu\u015f, onu timokrasi izlemi\u015ftir. Askerler, siyasal erklerini, toplumsal art\u0131 \u00e7ektikleri, zaman\u0131n \u00fcretim ara\u00e7lar\u0131 olan topraklar \u00fczerindeki ger\u00e7ek ve varsay\u0131msal sahiplik ve denetimlerine (ekonomik erklerine) bor\u00e7ludurlar. Bu erkin s\u00fcrd\u00fcr\u00fclmesi ise, ister savunma ister sald\u0131r\u0131 bi\u00e7iminde olsun, sava\u015fla \u00e7ok s\u0131k\u0131 ili\u015fkilidir. Bu olgu, tarih boyunca sava\u015flar\u0131 besleyen en \u00f6nemli etmen olmu\u015ftur. Osmanl\u0131 \u0130mparatorlu\u011fu’nda da g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi, sava\u015flarda, koruma (muhaf\u0131z) alaylar\u0131ndaki askerlerle (sava\u015f s\u0131ras\u0131) derleme ordulardaki k\u00f6yl\u00fcler sava\u015fm\u0131\u015ft\u0131r, ele ge\u00e7irilen topraklar komutanlar\u0131n (pa\u015falar\u0131n, egemenlerin, padi\u015fah\u0131n) olmu\u015ftur. Ordudaki s\u0131radan askerlere, olsa olsa bu topraklarda serf (\u0131rgat) ya da kahya olarak bo\u011faz toklu\u011funa \u00e7al\u0131\u015fmak kalm\u0131\u015ft\u0131r. Asker y\u00f6neticilere sava\u015f, yitirince (canlar\u0131ndan \u00e7ok) topraklar\u0131n\u0131 yitirecekleri, kazan\u0131ld\u0131\u011f\u0131nda san, \u00fcn, makam yan\u0131 s\u0131ra toprak kazan\u0131lacak bir kumar kadar \u00e7ekici g\u00f6r\u00fcnm\u00fc\u015ft\u00fcr.<\/p>\n

Orta Amerika Tanr\u0131lar\u0131 gibi (sava\u015flarda akan) kan ile beslenen timokrasi y\u00f6netimleri, Frans\u0131z Devrimi’nde simgelenen burjuva egemenli\u011fine dek s\u00fcrd\u00fc. Sonra y\u00f6netim, askerlerden burjuvalar\u0131n (kapitalistlerin) eline ge\u00e7ti. Zaman\u0131n \u00fcretim ara\u00e7lar\u0131 kadar siyasal erkin de, ister tacirlerce ister end\u00fcstricilerce olsun, sava\u015ftan \u00e7ok para ile ele ge\u00e7irilmesine bak\u0131lmal\u0131. Buna bak\u0131larak y\u00f6netim bi\u00e7iminin timokrasiden “pl\u00fctokrasi” y\u00f6netimine d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc s\u00f6ylenebilir. Pluton, bilindi\u011fi gibi, Yunan’\u0131n Vars\u0131ll\u0131k Tanr\u0131s\u0131’d\u0131r. Pl\u00fctokrasi “vars\u0131llar y\u00f6netimi” anlam\u0131na gelir. Y\u00f6netimin askerlerin eline ge\u00e7mesi \u00fczerine eski y\u00f6neticiler olan din adamlar\u0131 askerlerin hizmetine girmi\u015fti. Buna benzer bi\u00e7imde, pl\u00fctokrasilerde askerler pl\u00fctokratlar\u0131n hizmetine girmi\u015ftir. Din adamlar\u0131 ise, arada bir eski (y\u00f6netici) konumlar\u0131n\u0131 geri alma d\u00fc\u015flerine kap\u0131lsalar da, efendi de\u011fi\u015ftirip, askerlerin buyru\u011fundan vars\u0131llar\u0131n buyru\u011fu alt\u0131na girmekte zorlanmam\u0131\u015flard\u0131r. Sonu\u00e7ta devletin, \u00e7a\u011f\u0131m\u0131zda, vars\u0131llar\u0131n denetiminde oldu\u011fu s\u00f6ylenebilir. Devletin Althusser’in “bask\u0131 ayg\u0131tlar\u0131” dedi\u011fi kurumlar\u0131nda askerler bulunur. Althusser’in “devletin ikna ayg\u0131tlar\u0131” dedi\u011fi (11) kurumlar\u0131nda ise laik ideologlar yan\u0131 s\u0131ra, dinsel ideologlar olan din adamlar\u0131 g\u00f6revlidir. Ama s\u0131cak sava\u015f askerler, ideolojik sava\u015f laik ve dinsel d\u00fc\u015f\u00fcn\u00fcrler taraf\u0131ndan y\u00fcr\u00fct\u00fcl\u00fcyor g\u00f6r\u00fcnse de her iki sava\u015f da vars\u0131llar (kapital) taraf\u0131ndan tasarlan\u0131p y\u00f6netilmektedir. Kapitalizm, emperyalizm, globalizm d\u00f6nemlerinde y\u00f6netici s\u0131n\u0131flarla sava\u015flar\u0131n ili\u015fkisi ise a\u00e7\u0131klama gerektirmeyecek denli anla\u015f\u0131lm\u0131\u015f bulunmaktad\u0131r.<\/p>\n

Pl\u00fctokrasi ile sava\u015f\u0131n ili\u015fkisine gelince, \u00fczerinde pek durulmayan bir noktaya de\u011finmek yeter: Barbar ak\u0131nlar\u0131 s\u0131ras\u0131nda imparatorluk kurma d\u00f6nemlerinde (a\u00e7\u0131klanan nedenlerle) sava\u015f evrensel bir \u00e7ap kazanm\u0131\u015ft\u0131. Napolyon Sava\u015flar\u0131’ndan sonra (pl\u00fctokrasi d\u00f6neminde) gene evrensel \u00e7aplara ula\u015fmas\u0131n\u0131n nedeni. (s\u0131n\u0131f sava\u015f\u0131, kolonicilik, emperyalizm, k\u00fcreselcilik yan\u0131 s\u0131ra) psikolojiktir. Gelece\u011fe ili\u015fkin g\u00fcvenlik tasalar\u0131n\u0131n (NATO ve Var\u015fova paktlar\u0131nda, \u0130ran \u0130slam Devrimi’nde ve ABD d\u00fcnya jandarmal\u0131\u011f\u0131nda a\u00e7\u0131k\u00e7a g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere) bu g\u00fcvenli\u011fi “rejim ihra\u00e7 etme” denen (sava\u015f ve daha b\u00fcy\u00fck g\u00fcvensizlikler yaratan) yoldan ula\u015fma giri\u015fimleridir.<\/p>\n

\u0130nsanl\u0131\u011f\u0131n k\u00fclt\u00fcrel evriminde sava\u015f ile ilgili sonul \u00e7\u0131karsamam\u0131z, sava\u015f\u0131n (k\u00f6kleri ilkel topluma, avc\u0131l\u0131k, \u00e7obanl\u0131k d\u00f6nemlerine dayansa da) e\u015fitsizlik\u00e7i uygar toplumun, m\u00fclkiyetin. devletin yap\u0131sal bir kurumu olarak do\u011fup geli\u015fti\u011fi y\u00f6n\u00fcnde olacakt\u0131r.<\/p>\n

 <\/p>\n

SAVA\u015eIN PS\u0130KOLOJ\u0130S\u0130<\/strong><\/h2>\n

Sava\u015f, g\u00f6rd\u00fc\u011f\u00fcm\u00fcz gibi, organik evrimimizin bir \u00fcr\u00fcn\u00fc de\u011fildir. \u0130nsanlar\u0131 kavgaya y\u00f6nelten “sald\u0131rganl\u0131k geni” diye bir gen yoktur (12). \u0130nsan t\u00fcr\u00fcn\u00fcn salt kavga i\u015flevi g\u00f6ren bir organ\u0131 da bulunmamaktad\u0131r. Erekli, \u00f6rg\u00fctl\u00fc bir toplumsal etkinlik t\u00fcr\u00fc olarak sava\u015f, k\u00fclt\u00fcrel evrimimizin (ge\u00e7ici) bir \u00fcr\u00fcn\u00fcd\u00fcr. Dolay\u0131s\u0131yla sava\u015f psikolojisinin nedeni olan bir fizyolojiden s\u00f6z etmek do\u011fru olmaz. Ku\u015fkusuz sava\u015f \u00f6ncesi ve sava\u015f s\u0131ras\u0131 psikolojisi, insanda (adrenalin salg\u0131s\u0131n\u0131n artmas\u0131 gibi) baz\u0131 fizyolojik de\u011fi\u015fikliklere yol a\u00e7maktad\u0131r. Ama bu sava\u015f psikolojisinin bir nedeni de\u011fil, sonucudur.<\/p>\n

\u00d6fke duygusu
\n<\/em><\/strong>Sava\u015fta \u00f6fke gibi baz\u0131 “ilksel” psikolojilerin rol\u00fc yads\u0131namaz. Ama \u00f6fkenin ki\u015fileri kavgaya, topluluklar\u0131 sava\u015fa y\u00f6neltmesinin (sald\u0131rma ya da savunma karar\u0131 alma gibi) d\u00fc\u015f\u00fcnsel (dolay\u0131s\u0131yla k\u00fclt\u00fcrel evrimle ilgili) ko\u015fullar\u0131 vard\u0131r. \u00d6fke, insan\u0131n ama\u00e7lar\u0131 kar\u015f\u0131s\u0131ndaki engellerin yarat\u0131p biriktirdi\u011fi, kavgaya, \u00f6ld\u00fcrmeye dek varabilen \u015fiddet yollar\u0131na ba\u015fvurabilmesine yol a\u00e7an bir sab\u0131rs\u0131zl\u0131k tepkisidir. \u00d6fke, baz\u0131 psikolojik, fizyolojik ve d\u00fc\u015f\u00fcnsel ko\u015fullar\u0131n neden oldu\u011fu bir sonu\u00e7 oldu\u011fu kadar, baz\u0131 duygu, d\u00fc\u015f\u00fcnce ve eylemlere neden olan bir “ara psikoloji” olgusudur.<\/p>\n

\u00d6fkenin kavgaya, sava\u015fa d\u00f6n\u00fc\u015fmesinde (ya da d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesinde) “g\u00fcvensizlik” duygusunun ba\u015frol\u00fc oynad\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcndeyim. \u00c7\u00fcnk\u00fc ama\u00e7lar\u0131na ula\u015facak g\u00fcc\u00fcn\u00fcn, yetisinin ve olanaklar\u0131n\u0131n bulundu\u011funu bilen, d\u00fc\u015f\u00fcnen canl\u0131lar (\u015fempanzeler gibi) \u00f6fkelenmeden davran\u0131rlar; g\u00fcvenlik duygusu i\u00e7inde (goriller gibi), ama\u00e7lar\u0131 \u00f6n\u00fcndeki engelleri (ya\u015famlar\u0131n\u0131 riske atmadan) kald\u0131racak yolda davran\u0131\u015flar g\u00f6sterirler.<\/p>\n

Ac\u0131yla ko\u015fulland\u0131rma
\n<\/em><\/strong>Toplumlar dil \u00f6ncesi ge\u00e7mi\u015flerinde (hayvanlarda oldu\u011fu gibi) bebeklerini, \u00e7ocuklar\u0131n\u0131 ve gen\u00e7lerini “ac\u0131yla ko\u015fulland\u0131rma” y\u00f6ntemiyle (dayakla) toplumsalla\u015ft\u0131rm\u0131\u015flard\u0131r. Dil, konu\u015fma, insanl\u0131\u011fa, an\u0131msanan ac\u0131 yerine an\u0131msanacak s\u00f6zle ko\u015fulland\u0131rarak toplumsalla\u015ft\u0131rma yolunu a\u00e7m\u0131\u015ft\u0131r. Ancak, insanlar, avda oldu\u011fu gibi k\u0131sa zamanda ve kesin sonu\u00e7lar veren, amaca \u015fiddete ba\u015fvurarak ula\u015fma y\u00f6ntemini b\u0131rakmam\u0131\u015flard\u0131r. \u015eiddeti insanlara kar\u015f\u0131 ve dilden sonra da (uzun erimdeki zararlar\u0131n\u0131 d\u00fc\u015f\u00fcnmeden) uygulama al\u0131\u015fkanl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcrm\u00fc\u015flerdir. K\u0131sas hukuku kadar sava\u015f da, bu a\u00e7\u0131dan, ac\u0131yla ko\u015fulland\u0131rma y\u00f6nteminin topluluklar aras\u0131 uygulamas\u0131 olan bir kal\u0131nt\u0131d\u0131r.<\/p>\n

Korku belas\u0131
\n<\/em><\/strong>\u0130lk bak\u0131\u015fta korku, sava\u015f psikolojisinin kayna\u011f\u0131ndaki duygu gibi g\u00f6r\u00fcn\u00fcr. Oysa korku, hemen t\u00fcm primatlarda g\u00f6zlemlenen bir duygu olmas\u0131na kar\u015f\u0131n t\u00fcm primatlarda, hatta t\u00fcm memelilerde sald\u0131rganl\u0131\u011fa yol a\u00e7mamaktad\u0131r. Dolay\u0131s\u0131yla korkunun ka\u00e7maya de\u011fil korkulana sald\u0131rmaya yol a\u00e7mas\u0131 i\u00e7in bir duygu (gelece\u011fe uzanm\u0131\u015f bir korkunun yol a\u00e7t\u0131\u011f\u0131 “g\u00fcvensizlik”) ve bir d\u00fc\u015f\u00fcnce (\u00f6rg\u00fctlenme, sald\u0131rma karar\u0131) ile birle\u015fmesi gerekmektedir.<\/p>\n

G\u00fcvensizlik duygusunun kaynaklar\u0131
\n<\/em><\/strong>G\u00fcvensizlik duygusunun ise k\u00f6kleri derindedir. K\u00f6klerinin, insan\u0131n psikolojik-d\u00fc\u015f\u00fcnsel (dolay\u0131s\u0131yla k\u00fclt\u00fcrel) evriminde “gelecek zaman” kavram\u0131 ile ba\u011flant\u0131l\u0131 oldu\u011funu san\u0131yorum. \u015e\u00f6yle ki:<\/p>\n

Gelecek zaman tasas\u0131: Simgesel ara\u00e7 kullanmas\u0131yla ba\u015fka hi\u00e7bir hayvana benzemeyen insan\u0131n hayvanlardan asal bir fark\u0131 vard\u0131r. \u0130nsan “bir \u015fey yaparken iki \u015feyi birden yapar”. Biri, o \u015feyi yapar; \u00f6tekisi, yapt\u0131\u011f\u0131 \u015feyi, onun simgesiyle bir de simgeler d\u00fcnyas\u0131nda (d\u00fc\u015f\u00fcncesinde) yapar. Ve onu belle\u011fine yazar. Benzeri bir \u015fey yapt\u0131\u011f\u0131nda, ge\u00e7mi\u015fte daha \u00f6nce yapt\u0131\u011f\u0131n\u0131 ve onun sonu\u00e7lar\u0131n\u0131 an\u0131msar. Bu, insana, \u00f6teki primatlar\u0131nkinden (y\u00fcksek memelilerinkinden) \u00e7ok daha derin ve yo\u011fun bir “ge\u00e7mi\u015f zaman” kavram\u0131 kazand\u0131r\u0131r. Ge\u00e7mi\u015f zaman kavram\u0131n\u0131n gelece\u011fe projeksiyonu (uzat\u0131lmas\u0131) ise, insan\u0131n bir de “gelecek zaman” kavram\u0131 geli\u015ftirmesine yol a\u00e7ar. \u00d6rneklendirelim: Ge\u00e7mi\u015fte birden yel ve kara bulutlar g\u00f6kleri kapatm\u0131\u015ft\u0131r, onu f\u0131rt\u0131na ve sa\u011fanak izlemi\u015ftir. Sa\u011fanak bo\u015fan\u0131nca ka\u00e7\u0131p bir kovu\u011fa girmi\u015ftir. Daha sonraki bir zamanda ufukta gene kara bulutlar g\u00f6r\u00fcn\u00fcnce insan, benzeri ge\u00e7mi\u015fi an\u0131msar. An\u0131msama s\u00fcreci bununla bitmez; kara bulutlar\u0131 izleyen olaylar\u0131 ve olanlar\u0131 da \u00e7a\u011fr\u0131\u015ft\u0131r\u0131r. B\u00f6ylece daha f\u0131rt\u0131na patlak vermeden “az sonra f\u0131rt\u0131na kopacak’ diye “korkuya” kap\u0131l\u0131p ka\u00e7ar. B\u00f6ylece “korku” duygusu o anda olacaklarla s\u0131n\u0131rl\u0131 kalmay\u0131p, gelecekte olabileceklerden de korkulan ikinci boyut kazan\u0131r (13).<\/p>\n

\u0130nsanlar\u0131n, kar\u015f\u0131lanmay\u0131nca ac\u0131 veren gereksinimlerinin kar\u015f\u0131lanmas\u0131 s\u00fcrecinde de gelecek zaman ve korku duygular\u0131 \u00f6nemli rol oynar. Hayvanlar gereksinim duyduklar\u0131 “anda” onu kar\u015f\u0131lamak \u00fczere devinime ge\u00e7erler. Gereksinimlerini kar\u015f\u0131lay\u0131nca “dinginli\u011fe” ererler. \u0130nsanlar ise, gereksinimlerini kar\u015f\u0131lad\u0131klar\u0131nda ac\u0131lar\u0131 dinse de korkulan sona ermedi\u011finden dinginli\u011fe eremezler. Ge\u00e7mi\u015fte gereksinimlerini kar\u015f\u0131layamad\u0131klar\u0131nda duyduklar\u0131 ac\u0131lar\u0131 an\u0131msay\u0131p, benzeri durumlar\u0131n ileride de do\u011fabilece\u011fi d\u00fc\u015f\u00fcncesiyle, gelece\u011fe ili\u015fkin bir korku ve “g\u00fcvensizlik” duygusuna kap\u0131l\u0131rlar. Gelece\u011fi g\u00fcvene almadan korkular\u0131ndan kurtulamazlar. Ancak, gelece\u011fin, dolay\u0131s\u0131yla g\u00fcvensizlik duygusunun rasyonel bir s\u0131n\u0131r\u0131 yoktur. Ne kadar gelecek? Ve ne kadar g\u00fcvenlik? \u0130\u015fte, insanlar\u0131n sa\u011fl\u0131klar\u0131n\u0131 ve canlar\u0131n\u0131 riske atabildikleri kavga ve sava\u015f kararlar\u0131n\u0131n alt\u0131nda yatan belki en etkili duygu bu g\u00fcvensizliktir.<\/p>\n

G\u00fcvensizlik ortam\u0131: \u0130lkel kom\u00fcnal (dayan\u0131\u015fmac\u0131) topluluklar d\u00f6neminde et\u00e7il hayvanlar aras\u0131nda ya\u015farkalma sava\u015f\u0131m\u0131 g\u00fcvensizli\u011fin ba\u015fl\u0131ca nedeni olmu\u015ftur. Avc\u0131 ve toplay\u0131c\u0131 ya\u015fam bi\u00e7imi, bu g\u00fcvensizlik duygusunu daha da besleyen kaynaklardan birini olu\u015fturmu\u015ftur. G\u00f6\u00e7ebe \u00e7oban topluluklar aras\u0131 (otlak kapatma, s\u00fcr\u00fc ka\u00e7\u0131rma kavgas\u0131 bi\u00e7iminde) sava\u015f\u00e7\u0131 ili\u015fkiler ile g\u00f6\u00e7ebe \u00e7oban-yerle\u015fik \u00e7ift\u00e7i topluluklar aras\u0131 bar\u0131\u015f\u00e7\u0131 olmayan (fetih ve devletle sonu\u00e7lanabilen) ili\u015fkilerin kronik bir g\u00fcvensizlik duygusu yaratacak kadar s\u0131k ve yayg\u0131n oldu\u011fu s\u00f6ylenebilir. Uygar (e\u015fitsizlik\u00e7i, yar\u0131\u015fmac\u0131) toplum d\u00f6neminin i\u00e7te s\u0131n\u0131f sava\u015flar\u0131 kadar d\u0131\u015fta barbar (g\u00f6\u00e7ebe \u00e7oban) ak\u0131nlar\u0131 ve toprak sava\u015flar\u0131 ile dolu tarihi ise, g\u00fcvensizlik duygusunu s\u00fcrekli beslemektedir.<\/p>\n

Ksenofobi (yabanc\u0131 d\u00fc\u015fmanl\u0131\u011f\u0131)
\n<\/em><\/strong>\u0130nsan beyni, duyu organlar\u0131ndan gelen uyar\u0131c\u0131lara kar\u015f\u0131 tetiktedir. Bilin\u00e7 onlar\u0131 belle\u011fine yaz\u0131p, ard\u0131ndan ne getirece\u011fini izler. Yinelenen uyar\u0131c\u0131lar (ac\u0131l\u0131 sonu\u00e7lar getirmedik\u00e7e) yinelenen bildik sonu\u00e7lar getirece\u011finden, beyni alarma ge\u00e7irmezler. Ama y\u00fcksek ac\u0131 ve y\u00fcksek haz verici uyar\u0131c\u0131lar kadar yeni uyar\u0131c\u0131larda da beyin alarma ge\u00e7er. Bunlar\u0131 bir de olumsuz olaylar izlemi\u015fse korku ve nefret duygular\u0131 geli\u015fir. Bu olgular\u0131n topluluk \u00e7ap\u0131ndaki bi\u00e7imi, her olguyu kendi toplulu\u011fu oda\u011f\u0131ndan de\u011ferlendirme e\u011filimi olan etnosantrizm (etnikbizodak\u00e7\u0131l\u0131k) ve ksenofobi (yabanc\u0131 d\u00fc\u015fmanl\u0131\u011f\u0131) olarak adland\u0131r\u0131lan tutumlard\u0131r. Topluluklar bildik olmayan her \u015fey yan\u0131 s\u0131ra yabanc\u0131 olan ki\u015filere ve topluluklara (o s\u0131rada hi\u00e7bir zarar vermeseler de) ku\u015fkuyla bakarlar. Bu, uzun erimde neler getirece\u011finin bilinmemesinden (dolay\u0131s\u0131yla g\u00fcvensizlikten) kaynaklanan korku, d\u00fc\u015fmanl\u0131k duygular\u0131 ve d\u00fc\u015f\u00fcnceleri geli\u015ftirir.<\/p>\n

Hobbes paradoksu
\n<\/em><\/strong>G\u00fcvensizlik duygusu, hele yabanc\u0131 d\u00fc\u015fmanl\u0131\u011f\u0131yla birle\u015fince endi\u015fe b\u00fcy\u00fcr. Ondan kurtulman\u0131n yolu, insanlara, do\u011fa ve \u00f6teki insanlar, topluluklar \u00fczerinde “egemenlik” kurmak olarak g\u00f6r\u00fcnm\u00fc\u015ft\u00fcr. Burada Hobbes’u anman\u0131n zaman\u0131d\u0131r: “Hobbes paradoksu” diyebilece\u011fimiz bir olguyla, toplumda insan g\u00fcvensizlik duygusundan \u00f6teki insanlar \u00fczerinde egemenlik kurarak kurtulmay\u0131 d\u00fc\u015f\u00fcn\u00fcr (14). Ancak, \u00fczerinde egemenlik kurulan (\u00fcretimle art\u0131r\u0131lan bitkiler, hayvanlar gibi) bir (edilgin) do\u011fa g\u00fcc\u00fc olmay\u0131p, egemenlik kuran gibi irade ve ara\u00e7 sahibi olabilen bir \u00f6zne (insan) olunca, sonu\u00e7 de\u011fi\u015fir. Egemenlik kurma giri\u015fimi, g\u00fcvenli\u011fi getirmedi\u011fi gibi, daha da yo\u011funla\u015fan bir g\u00fcvensizlik duygusunu yarat\u0131r. \u0130nsanl\u0131k daha bu paradokstan kurtulabilmi\u015f de\u011fildir. Dahas\u0131. bu paradoks yar\u0131\u015fmac\u0131, sahiplenici kapitalist d\u00fczenle birlikte geli\u015fmektedir. G\u00fcvensizlik paradoksundan kurtulman\u0131n “kuramsal” yolu. (Marx’\u0131n belirtti\u011fi gibi) do\u011fa \u00fczerinde “bolluk toplumu” ko\u015fullar\u0131na ula\u015fabilecek bir egemenlik ile insan\u0131n insan \u00fczerindeki egemenli\u011fine son verecek dayan\u0131\u015fmac\u0131, b\u00f6l\u00fc\u015fmeci, e\u015fitlik\u00e7i bir toplumsal d\u00fczendir.<\/p>\n

Umars\u0131zl\u0131k psikolojisi
\n<\/em><\/strong>\u0130nsanlardaki gelece\u011fe ili\u015fkin g\u00fcvensizlik duygusu, s\u0131n\u0131fl\u0131, devletli uygar toplumda din ile uyutulmaya, mal m\u00fclk ile avutulmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Din (onu ara\u00e7 olarak kullan\u0131p mala m\u00fclke d\u00f6n\u00fc\u015ft\u00fcrenler d\u0131\u015f\u0131nda) g\u00fcvensizlik duygusuna yol a\u00e7an gereksinimleri kar\u015f\u0131lamad\u0131\u011f\u0131 oranda uyutucu etkisi ge\u00e7ici bir ara\u00e7t\u0131r. Mal m\u00fclk ise, birileri ona ne kadar \u00e7ok sahip olursa ba\u015fkalar\u0131n\u0131n g\u00fcvensizli\u011fini o kadar art\u0131rd\u0131\u011f\u0131na; sahibine ise tam bir g\u00fcvenlik duygusunu hi\u00e7bir zaman vermedi\u011fine g\u00f6re, bir (\u00e7\u00f6z\u00fcm de\u011fil) \u00e7\u00f6z\u00fcms\u00fczl\u00fckt\u00fcr. G\u00fcvensizlik duygusunun bir umutla bile susturulamad\u0131\u011f\u0131 durumlar (\u00f6rne\u011fin uzun s\u00fcren bir i\u015fsizlik) bireysel psikolojide “umars\u0131zl\u0131k” (\u00e7aresizlik) durumu yaratabilir. Umars\u0131z kalan insan, gelece\u011fini, ya\u015farkalmas\u0131n\u0131 t\u00fcmden tehlikede g\u00f6r\u00fcr. S\u0131\u011f\u0131naca\u011f\u0131 hi\u00e7bir kurum, hi\u00e7bir de\u011fer, hi\u00e7bir ki\u015fi kalmam\u0131\u015ft\u0131r. Dolay\u0131s\u0131yla kar\u015f\u0131 kar\u015f\u0131ya kald\u0131\u011f\u0131 bu en b\u00fcy\u00fck korku kar\u015f\u0131s\u0131nda insan\u0131n kafas\u0131n\u0131n sigortalar\u0131 atar, \u00f6teki korkular\u0131n sesini duymaz olur. Bireysel psikolojide ki\u015fiyi (ya\u015fam\u0131n\u0131, sa\u011fl\u0131\u011f\u0131n\u0131, gelece\u011fini tehlikeye att\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmeden) kavgaya, sava\u015fa kat\u0131lmaya iten i\u015fte bu umars\u0131zl\u0131k (desperation) psikolojik konumudur. B\u00f6yle bir insandan ne rasyonel ne de do\u011fru d\u00fcr\u00fcst (ahlakl\u0131) davranmas\u0131 beklenemez. Kendi gelece\u011fini, ya\u015fam\u0131n\u0131, sa\u011fl\u0131\u011f\u0131n\u0131 tehlikede g\u00f6ren bir insandan ba\u015fkalar\u0131n\u0131n gelece\u011fini, sa\u011fl\u0131\u011f\u0131n\u0131, ya\u015fam\u0131n\u0131 d\u00fc\u015f\u00fcnmesi beklenebilir mi? Onlar\u0131 ahlak d\u0131\u015f\u0131, insanl\u0131k d\u0131\u015f\u0131 davran\u0131yor diye ele\u015ftirmek, t\u00fcmden ge\u00e7ersizdir. \u00c7\u00fcnk\u00fc kendileri insanl\u0131k d\u0131\u015f\u0131na itilmi\u015f (ya da d\u00fc\u015fm\u00fc\u015f) durumdad\u0131rlar. Sava\u015f \u00e7o\u011fu toplumsal kurumlar\u0131 y\u0131kar. Sava\u015fta baz\u0131 toplumsal kurumlar y\u0131k\u0131lmam\u0131\u015f olsa bile, t\u00fcm toplumsal, insanc\u0131l “de\u011ferler” y\u0131k\u0131lm\u0131\u015ft\u0131r. Bu nedenle insanlar\u0131n yapmad\u0131klar\u0131, yapamayacaklar\u0131 \u015fey yoktur. Dolay\u0131s\u0131yla t\u00fcm \u00e7aba, sava\u015f \u00e7\u0131kt\u0131ktan sonra sava\u015fan insan\u0131 denetlemekten \u00e7ok, sava\u015f\u0131n \u00e7\u0131kmas\u0131n\u0131 \u00f6nlemeye y\u00f6neltilmelidir.<\/p>\n

Olas\u0131l\u0131k mant\u0131\u011f\u0131 ve kumar psikolojisi
\n<\/em><\/strong>\u00c7a\u011f\u0131m\u0131z\u0131n “rasyonel”, “bireyci” ve “bencil” insan\u0131n\u0131n sava\u015f karar\u0131 alma, sava\u015fa kat\u0131lma, sava\u015fa kat\u0131lma buyru\u011funa direnmeme tutumunun alt\u0131nda \u00e7e\u015fitli nedenler yatmaktad\u0131r. Bunlardan biri, \u00f6teki bir\u00e7ok psikoloji yan\u0131 s\u0131ra “kumar psikolojisi” olsa gerektir. \u015eeylere, isteklere, emek d\u00f6k\u00fcp \u00fcretmekten \u00e7ok, “paray\u0131 \u00e7al\u0131\u015ft\u0131rma”, piyango, borsa gibi \u00e7e\u015fitli yollarla ula\u015f\u0131lmas\u0131n\u0131n \u00f6zendirildi\u011fi bir toplumda sava\u015f kar\u015f\u0131s\u0131nda bireyler ve kitleler kumar, piyango olgular\u0131yla a\u015f\u0131lanan mant\u0131\u011fa itilirler: “Ya \u00e7\u0131karsa?” Teke tek kavgalar\u0131nkinden farkl\u0131 olarak toplu kavgalar olan sava\u015flarda, diyelim y\u00fczde 50 yaralanma, \u00f6lme, yenilme olas\u0131l\u0131\u011f\u0131 vard\u0131r; y\u00fczde 50 de yenme, ya\u015famda kalma, kazanma olas\u0131l\u0131\u011f\u0131. Binlerce insan\u0131n paras\u0131n\u0131 yitirip, ancak onlarcas\u0131n\u0131n kazanmas\u0131yla sonu\u00e7lanan piyangodaki davran\u0131\u015fa benzer bi\u00e7imde, sava\u015flarda da bu olas\u0131l\u0131k mant\u0131\u011f\u0131na seslenilir, bu olas\u0131l\u0131k mant\u0131\u011f\u0131 i\u015fletilir.<\/p>\n

D\u00fcnya tarihinde kimi sava\u015flardaki insan kay\u0131plar\u0131<\/strong><\/h2>\n

\u0130nternette sava\u015f \u00fczerine say\u0131sal veriler ara\u015ft\u0131r\u0131l\u0131rken, d\u00fcnya tarihindeki sava\u015f say\u0131s\u0131 ve t\u00fcm tarih boyunca sava\u015flarda \u00f6lm\u00fc\u015f toplam insan say\u0131s\u0131 gibi kimi verilere ula\u015fmak m\u00fcmk\u00fcn oluyor. \u00d6rne\u011fin, Dupuy-Dupuy’un, Askeri Tarih Ansiklopedisi<\/em>, M\u00d6 3500’den G\u00fcn\u00fcm\u00fcze adl\u0131 eserini kaynak g\u00f6steren bir veri, d\u00fcnya tarihi boyunca 4345 muharebe ve ku\u015fatma oldu\u011funu s\u00f6yl\u00fcyor. Bir sava\u015fta, birden fazla muharebe olabilece\u011finden, sava\u015f say\u0131s\u0131 bundan daha az, olas\u0131l\u0131kla. Yine, Todorov isimli bir Rus yazar\u0131n\u0131 kaynak g\u00f6steren bir veri de, tarih boyunca sava\u015flarda \u00f6lm\u00fc\u015f insan say\u0131s\u0131n\u0131n 3 milyar 600 milyon oldu\u011funu s\u00f6yl\u00fcyor. Tabii, bu bilgilerin bilimsel ac\u0131dan g\u00fcvenilirli\u011fi konusunda, elimizde yeterli delil olmad\u0131\u011f\u0131n\u0131 belirtelim. A\u015fa\u011f\u0131da, kimi sava\u015flardaki insan kay\u0131plar\u0131na ili\u015fkin veriler sunuyoruz. \u0130nternette, Historical Atlas of the Twentieth Century<\/em> (http:\/\/users.erols.com\/mwhite28\/20centry.htm) adl\u0131 siteden al\u0131nt\u0131lad\u0131\u011f\u0131m\u0131z verilerde, “g\u00fcvenilirlik a\u00e7maz\u0131n\u0131” asabilmek i\u00e7in, birden fazla kayna\u011f\u0131n s\u00f6yledi\u011fi say\u0131y\u0131 almaya \u00e7al\u0131\u015ft\u0131k. Yap\u0131tlar\u0131ndan verilerin aktar\u0131ld\u0131\u011f\u0131 ki\u015filer, say\u0131lar\u0131n yan\u0131ndaki parantez i\u00e7lerinde, kaynaklar da yaz\u0131n\u0131n sonunda yer almaktad\u0131r. E\u011fer say\u0131lar\u0131n yan\u0131nda, kaynak ki\u015fi belirtilmemi\u015fse, site yazar\u0131 Manhew White’\u0131n sundu\u011fu veriler al\u0131nt\u0131lanm\u0131\u015f demektir.<\/p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
Peloponez Sava\u015f\u0131 (M\u00d6 431-404)<\/td>\n18.800 insan (Sorokin)<\/td>\nAmerikan Ba\u011f\u0131ms\u0131zl\u0131k Sava\u015f\u0131 (1775-1883)<\/td>\n34.000 insan (Levy), 20.000 insan (Eckhardt).<\/td>\n<\/tr>\n
Yunan-Pers Sava\u015f\u0131 (M\u00d6 500-449)<\/td>\n18.800 insan (Sorokin)<\/td>\nK\u0131r\u0131m Sava\u015f\u0131 (1853-1856)<\/td>\n264.200 insan (100 bin Rus, 45 bin T\u00fcrk, 95 bin Frans\u0131z)<\/td>\n<\/tr>\n
B\u00fcy\u00fck \u0130skender’in Fetihleri (M\u00d6 335-325)<\/td>\n14.750 insan (Sorokin)<\/td>\nAmerikan \u0130\u00e7 Sava\u015f\u0131 (1861-1865)<\/td>\n618.000 insan (Amerikan Ansiklopedisi)<\/td>\n<\/tr>\n
\u00c7in-Hun Sava\u015flar\u0131 (MS 200-600)<\/td>\n100.000 \u00c7inli, 200.000 Hun.<\/td>\nParis Kom\u00fcn\u00fc’n\u00fcn Bast\u0131r\u0131lmas\u0131 (1871)<\/td>\n20.000 insan<\/td>\n<\/tr>\n
\u0130slamiyet’in yay\u0131lmas\u0131 s\u0131ras\u0131ndaki sava\u015flar<\/p>\n

(MS 700 ve sonras\u0131)<\/td>\n

698.200 insan (Gibbon)<\/td>\n1. ve 2. Balkan Sava\u015flar\u0131 (1912-1913)<\/td>\n143.000.000 insan (Echkardt)<\/td>\n<\/tr>\n
Ha\u00e7l\u0131 Seferleri (1095-1291)<\/td>\n1.000.000 insan (Wertham), 5.000.000 (Aletheia)<\/td>\n1. D\u00fcnya Sava\u015f\u0131 (1914-1918)<\/td>\n8.500.000 askeri \u00f6l\u00fcm 9.442.000 (Urlanis); 13.000.000 civar\u0131nda sivil \u00f6l\u00fcm, 12.599.000 (Eckhardt)<\/td>\n<\/tr>\n
Mo\u011fol Fetihleri (13. y\u00fczy\u0131l)<\/p>\n

Cengiz Han’\u0131n Fetihleri<\/td>\n

4.347.000 insan, Orta Asya’da \u00fc\u00e7 \u015fehirde; 160.000 Harzem\u015fahl\u0131; 90.000 Ba\u011fdatl\u0131<\/td>\nRus Devrimi (1917-22)<\/td>\n300.000 asker, 500.000 sivil (Eckha\u0131dt).<\/td>\n<\/tr>\n
Kubilay Han’\u0131n Fetihleri<\/td>\n100.000 \u00c7inli, 100.000 Japon (Gibbon).<\/td>\n2. D\u00fcnya Sava\u015f\u0131 (1937-1945)<\/td>\n51.400.000 insan, 19.000.000’u asker.<\/td>\n<\/tr>\n
Timmurlenk’in Fetihleri<\/td>\n2.000.000 insan<\/td>\n\u00c7in \u0130\u00e7 Savas\u0131 (1945-49)<\/td>\n1.000.000 insan<\/td>\n<\/tr>\n
Y\u00fczy\u0131l Sava\u015flar\u0131 (1337-1453)<\/td>\n185.250 insan sava\u015f alan\u0131nda, 6.500.000 sivil Frans\u0131z, ayn\u0131 y\u00fczy\u0131lda. Sivil \u00f6l\u00fcmlerinde, sava\u015f ortam\u0131n\u0131n yaratt\u0131\u011f\u0131 k\u0131tl\u0131k, a\u00e7l\u0131k ko\u015fullar\u0131 ve veba salg\u0131n\u0131 etkili.<\/td>\nVietnam Sava\u015f\u0131 (1965-75)<\/td>\n2.163.000 insan (Britannica), 2.058.000 insan (Echkdart), 3.000.000 insan (Chomsky)<\/td>\n<\/tr>\n
Amerika’n\u0131n ke\u015ffedili\u015fi ve s\u00f6m\u00fcrgele\u015ftirilmesi s\u0131ras\u0131ndaki sava\u015flar (1492 ve sonras\u0131)<\/td>\n30.000.000 Amerikan yerlisi<\/td>\n\u0130ran-Irak Sava\u015f\u0131 (1980-88)<\/td>\n377.000 (Eckhardt), 400.000 (Hammond)<\/td>\n<\/tr>\n
Otuz Y\u0131l Sava\u015flar\u0131 (1618-1648)<\/td>\n2.071.000 insan sava\u015f alan\u0131nda; 7.500.000 sivil Alman<\/td>\n1. K\u00f6rfez Sava\u015f\u0131 (1990-91)<\/td>\n150.000 Irakl\u0131 sava\u015f s\u0131ras\u0131nda. 1 milyon Irakl\u0131, 561.000’i \u00e7ocuk; sava\u015f sonras\u0131nda ambargoda.<\/td>\n<\/tr>\n
Frans\u0131z Devrimi Sava\u015flar\u0131 (1792-1802)<\/td>\n663.000 insan (Levy), 2.030.000 insan (Eckhardt), 731.740 insan (Sorokin).<\/td>\nBosna-Hersek Sava\u015f\u0131 (1992-95)<\/td>\n175.000 insan.<\/td>\n<\/tr>\n
Napolyon Sava\u015flar\u0131 (1803-1815)<\/td>\n3.000.000 asker 1.000.000 sivil.<\/td>\n<\/td>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

KAYNAKLAR:
\n<\/strong>1) M. D. Aletheia, The Rationalist’s Manual<\/em>, In a chapter entitled “The Fruits of Christianism”, 1897. (http:\/\/www.infidels.org\/library\/historical\/m_d_aletheia\/rationalists_manual.html#1.1.25).
\n2) Encyclopaedia Britannica<\/em>, l5th ed., 1992.
\n3) Chomsky, Noam, The Chomsky Reader, 1987; Deterring Democracy<\/em>, 1991.
\n4) William Eckhardt, World Military and Social Expenditures<\/em>, 12th ed., 1987.
\n5) Gilbert, Martin, A History of the Twentieth Century<\/em>, 1997.
\n6) Hammond, Atlas of the 20th Century<\/em>, 1996.
\n7) Levy, Jack, War in the Modern Great Power System<\/em>, 1983.
\n8) Sorokin, Pitirim, Social and Cultural Dynamics, Vol.3<\/em>, 1937-1962.
\n9) Urlanis, Boris, Wars and Population<\/em>, 1971.
\n10) Wertham, Fredric, A Sign For Cain: An Exploration of Human Violence<\/em>, 1966.
\n11) Matthew White, Historical Atlas of the Twentieth Century<\/em>, (http:\/\/users.erols.com\/mwhite28\/20centry.htm)<\/p>\n

 <\/p>\n

SAVA\u015eIN SOSYOLOJ\u0130S\u0130<\/strong><\/h2>\n

Sosyoloji (toplumbilim) k\u0131saca, toplumsal durumlar\u0131 betimleyen, toplumsal ili\u015fkileri, kurumlar\u0131 ve d\u00fc\u015f\u00fcnceleri (nedensel) a\u00e7\u0131klayan bilimsel etkinliklerin toplam\u0131 olarak tan\u0131mlanabilir. Dolay\u0131s\u0131yla konusu, tek tek insanlardan ya da t\u00fcm olarak insanl\u0131ktan \u00e7ok, insan gruplar\u0131d\u0131r. \u0130nsan gruplar\u0131 i\u00e7inde en s\u00fcreklileri ise (ge\u00e7mi\u015fte klan bi\u00e7iminde g\u00f6r\u00fclm\u00fc\u015f olan) aile ile s\u0131n\u0131flard\u0131r. \u0130lkel topluluklarda aile, uygar topluluklarda s\u0131n\u0131f birimleri ve ili\u015fkileri ba\u015fatt\u0131r.<\/p>\n

Sava\u015f daha \u00e7ok, bir s\u0131n\u0131fl\u0131 toplum olgusudur. Toplum i\u00e7inde i\u00e7 sava\u015f, s\u0131n\u0131f sava\u015f\u0131 bi\u00e7iminde ve toplumlar aras\u0131nda, din sava\u015flar\u0131, toprak sava\u015flar\u0131, devletler aras\u0131 egemenlik sava\u015flar\u0131, pazar sava\u015flar\u0131 vb. bi\u00e7imlerini alabilen bir olgudur. B\u00f6yle bir saptamaya y\u00f6neltilebilecek ilk soru, sava\u015f\u0131n her zaman i\u00e7in bir s\u0131n\u0131fl\u0131 toplum olgusu olup olmad\u0131\u011f\u0131d\u0131r. Ba\u015fka bir deyi\u015fle, s\u0131n\u0131fs\u0131z toplumlarda (ben “topluluklar” diyorum) sava\u015f olgusunun g\u00f6r\u00fcl\u00fcp g\u00f6r\u00fclmedi\u011fidir.<\/p>\n

S\u0131n\u0131fs\u0131z topluluklarda sava\u015f\u0131n tohumlar\u0131
\n<\/em><\/strong>Sava\u015f olgusunu s\u0131n\u0131fl\u0131 toplumla s\u0131n\u0131rl\u0131 g\u00f6rmek, uygar (e\u015fitsizlik\u00e7i) toplumu ele\u015ftirirken ilkel (e\u015fitlik\u00e7i) topluluklar\u0131 (Rousseau’nun yapt\u0131\u011f\u0131 gibi) \u00fclk\u00fcle\u015ftirmenin (idealize etmenin) \u00fcr\u00fcn\u00fcd\u00fcr. Tarih\u00e7esini verdi\u011fimiz sava\u015f nedenleri, s\u0131n\u0131fl\u0131, uygar, devletli toplumlarda yo\u011funla\u015fmakla birlikte, ilkel topluluklarda da bulunmaktad\u0131r. \u0130lkel topluluklar da g\u00fcvensizlik duygusuyla gereksinimlerini gelecek i\u00e7in g\u00fcvene alabilmek i\u00e7in do\u011fa (ge\u00e7im kaynaklar\u0131) \u00fczerinde egemenlik kurmaya \u00e7al\u0131\u015fabilmektedir. Maddesel ve simgesel k\u00fclt\u00fcr birikimlerinin yetersizli\u011fi nedeniyle bu egemenli\u011fi kuramay\u0131nca, ay\u0131n beslenme alanlar\u0131 i\u00e7in birbirleriyle yar\u0131\u015fmaya girebilmektedir. Giderek kolektif, \u00f6rg\u00fctl\u00fc, hatta planl\u0131 kavgalara giri\u015febilmektedirler. Daha \u00f6nce de belirtildi\u011fi gibi, k\u0131t kaynaklardan yararlanmada \u00f6teki topluluklar\u0131 bu kaynaklar\u0131 t\u00fcketen hayvanlar ile ay\u0131n \u00e7uvala koyup (d\u00fc\u015fman g\u00f6r\u00fcp) hayvan gibi avlama yoluna ba\u015fvurabilmektedirler. Topluluklar aras\u0131 ili\u015fkilerde b\u00f6yle bir iki olay bile, (kan g\u00fctme k\u00fclt\u00fcr\u00fcnde g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi) toplulu\u011fun belle\u011fine yaz\u0131l\u0131p, mitoslarla ku\u015faktan ku\u015fa\u011fa aktar\u0131l\u0131p, maddesel temeli ortadan kalkt\u0131ktan sonra da g\u00fcvensizli\u011fi ve yabanc\u0131 d\u00fc\u015fmanl\u0131\u011f\u0131 duygu ve d\u00fc\u015f\u00fcncelerini besleyebilmektedir. Bu duygu ve d\u00fc\u015f\u00fcnceler topluluklar aras\u0131nda “ekonomik ama\u00e7l\u0131” olmayan (\u00f6rne\u011fin prestij=sayg\u0131nl\u0131k ama\u00e7l\u0131 olan) \u00f6rg\u00fctl\u00fc kavgalara yol a\u00e7abilmektedir (15).<\/p>\n

S\u0131n\u0131fl\u0131 toplumlarda sava\u015f\u0131n kurumla\u015fmas\u0131
\n<\/em><\/strong>Sava\u015f\u0131n daha \u00e7ok bir s\u0131n\u0131fl\u0131 toplum olgusu oldu\u011fu s\u00f6ylenebilir dedik. Buna kar\u015f\u0131n insanl\u0131k tarihinde s\u0131n\u0131flar\u0131n ad\u0131 verilen sava\u015flar (k\u00f6lelik sava\u015flar\u0131, k\u00f6yl\u00fc sava\u015flar\u0131, proletarya devrimi sava\u015flar\u0131, emperyalist sava\u015flar vb.) azd\u0131r. Bunun nedeni, s\u0131n\u0131f sava\u015flar\u0131n\u0131n din sava\u015flar\u0131, ulusal kurtulu\u015f sava\u015flar\u0131 gibi bi\u00e7imler alabilmesidir.<\/p>\n

\u0130deolojik sava\u015f: \u00c7\u00fcnk\u00fc s\u0131n\u0131flar aras\u0131 (“s\u0131cak”) sava\u015flar bir s\u0131n\u0131f\u0131n \u00fcst\u00fcnl\u00fc\u011f\u00fc ile sonu\u00e7land\u0131ktan sonra sona ermez. Sava\u015f\u0131n\u0131 “ideolojik sava\u015f” bi\u00e7iminde s\u00fcreklilik kazan\u0131r. \u0130deolojik sava\u015f\u0131m\u0131n iki b\u00fcy\u00fck stratejisinden biri, \u0130srailo\u011fullar\u0131’nda (Tevrat’da) g\u00f6r\u00fclebilir. \u0130srailo\u011fullar\u0131’n\u0131n, Kabile Tanr\u0131lar\u0131 olan “Ordular\u0131n Rabbi” Yehova ad\u0131na konu\u015fan din adam\u0131 \u00f6nderlerin (dinsel \u015feyhlerin) y\u00f6netiminde, \u00f6teki halklar\u0131n (kavmlar\u0131n, topluluklar\u0131n) Tanr\u0131lar\u0131na kar\u015f\u0131 sava\u015f a\u00e7t\u0131klar\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. S\u0131n\u0131fla\u015fma belirginle\u015fmedi\u011fi i\u00e7in bu sava\u015flar s\u0131n\u0131f sava\u015f\u0131 olmaktan \u00e7ok topluluklar aras\u0131 sava\u015flar say\u0131labilir.<\/p>\n

Ancak, daha sonra “vaat edilen \u00fclke” s\u00f6ylemiyle yerle\u015fme ve uygarla\u015fma amac\u0131na y\u00f6nelik sava\u015flara giri\u015filir. Bunlar daha \u00e7ok tar\u0131ma elveri\u015fli topraklar\u0131 tekelinde tutan Kenanl\u0131 yerle\u015fik, uygar, s\u0131n\u0131fl\u0131, devletli toplumlarla yap\u0131lan sava\u015f\u0131mlard\u0131r. Kenanl\u0131lar’\u0131n (sonu\u00e7 Golyat ile Davut \u00f6yk\u00fcs\u00fcnde tersine \u00e7evrilmi\u015f olsa da Golyat’ta yans\u0131t\u0131lan) \u00f6rg\u00fctl\u00fc ordular\u0131 kar\u015f\u0131s\u0131nda al\u0131nan art arda yenilgiler \u0130srailo\u011fullar\u0131’n\u0131 toplumsal d\u00fczenlerini de\u011fi\u015ftirmeye zorlar. Kavmdan (halktan) bir grup gelip peygamber y\u00f6netici Samuel’den ba\u015flar\u0131na bir kral koymas\u0131 i\u00e7in Yehova ile konu\u015fmas\u0131n\u0131 isterler. Rabbe isteklerini bildirip yan\u0131t\u0131n\u0131 ald\u0131\u011f\u0131n\u0131 s\u00f6yleyen Samuel’in s\u00f6zleri ilgin\u00e7tir: Rab bana “reddettikleri sen de\u011filsin, ancak \u00fczerlerine krall\u0131k etmeyeyim diye beni reddettiler” der. Sonra Rabbin \u015funlar\u0131 da s\u00f6yledi\u011fini aktar\u0131r:<\/p>\n

“\u00dczerinize krall\u0131k edecek olan kral\u0131n h\u00fckm\u00fc \u015fu olacak: o\u011fullar\u0131n\u0131z\u0131 kendisine al\u0131p cenk arabalar\u0131 \u00fczerine ve atl\u0131lar\u0131 aras\u0131na koyacak; ve arabalar\u0131 \u00f6n\u00fcnde ko\u015facaklar; ve onlar\u0131 kendisine binba\u015f\u0131lar, ve elliba\u015f\u0131lar k\u0131lacak. .. Ve tarlalar\u0131n\u0131z\u0131, ve ba\u011flar\u0131n\u0131z\u0131 ve zeytinliklerinizi, onlar\u0131n en iyisini al\u0131p kullar\u0131na verecek… S\u00fcr\u00fclerinizin ondal\u0131\u011f\u0131n\u0131 alacak ve siz onun kullan olacaks\u0131n\u0131z. Ve kendiniz i\u00e7in se\u00e7mi\u015f olaca\u011f\u0131n\u0131z kral\u0131n\u0131z y\u00fcz\u00fcnden o g\u00fcn feryat edeceksiniz; ve Rab o g\u00fcn size cevap [yard\u0131m] vermeyecek.” (16)<\/p>\n

Bu s\u00f6zler g\u00f6\u00e7ebe topluluk i\u00e7inde, uygar toplumlar\u0131n etkisiyle profesyonel ordunun ve ger\u00e7ek anlamda sava\u015f\u0131n krall\u0131k (devlet) ile ba\u015flad\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Kav\u0131n Samuel’in uyanlar\u0131n\u0131 dinlemez:<\/p>\n

“Fakat kavm Samuel’in s\u00f6z\u00fcn\u00fc dinlemek istemeyerek dediler: Hay\u0131r; fakat \u00fczerimize bir kral olacak ve biz b\u00fct\u00fcn milletler gibi olaca\u011f\u0131z ve kral\u0131m\u0131z bize h\u00fckmedecek, ve \u00f6n\u00fcm\u00fcze \u00e7\u0131kacak ve cenklerimizi [vurgu benim] yapacak.” (17)<\/p>\n

Bunun \u00fczerine Samuel, \u0130srailo\u011fullar\u0131’n\u0131 toplar ve en uzunlar\u0131 olan Saul’u ba\u015flar\u0131na kral (asl\u0131nda asker \u015fef) se\u00e7er. Onun ard\u0131l\u0131 Davut zaman\u0131nda (M\u00d6 1000 dolaylar\u0131nda) ise, Kenan’a yerle\u015filmi\u015f, uygar topluma ge\u00e7ilmi\u015f, devlet kurumu olu\u015fmu\u015ftur.<\/p>\n

Yerle\u015fik k\u00f6yl\u00fc ya\u015fam bi\u00e7imi yoksullu\u011fa, kentli ya\u015fam bi\u00e7imi vars\u0131ll\u0131\u011fa, vars\u0131ll\u0131k s\u0131n\u0131fsalla\u015fmaya yol a\u00e7ar. Vars\u0131llar, Kenan’\u0131n vars\u0131l halklar\u0131n\u0131n Verimlilik Tanr\u0131lar\u0131’na tap\u0131nmaya ba\u015flar. Buna tepki g\u00f6steren Yehova inanc\u0131n\u0131 s\u00fcrd\u00fcren din adamlar\u0131, Yehova’ya ba\u011fl\u0131 kalan yoksul \u00e7oklu\u011fa y\u00f6nelirler. Onlar\u0131n deste\u011fini al\u0131rlar. Onlar\u0131 i\u00e7lerindeki vars\u0131llara ve Kenan’\u0131n vars\u0131l halklar\u0131na kar\u015f\u0131 k\u0131\u015fk\u0131rt\u0131rlar: “Baal ve A\u015feret (\u0130\u015ftar) Tanr\u0131lar\u0131’yla zina edenlerle sava\u015f\u0131n” derler. Filistinliler ile \u0130srailliler aras\u0131nda bug\u00fcne dek s\u00fcren din sava\u015flar\u0131, temelde, din sava\u015f\u0131 ideolojik \u00f6rt\u00fcs\u00fc alt\u0131nda s\u00fcrd\u00fcr\u00fclen yoksul halklar ile vars\u0131l halklar sava\u015f\u0131 bi\u00e7imini alan s\u0131n\u0131f sava\u015flar\u0131d\u0131r. Emperyalizme kar\u015f\u0131 verilen ba\u011f\u0131ms\u0131zl\u0131k sava\u015flar\u0131n\u0131n da, s\u0131n\u0131f sava\u015flar\u0131 oldu\u011fu tarihte bir\u00e7ok \u00f6rnekte g\u00f6r\u00fclm\u00fc\u015f ger\u00e7ektir.<\/p>\n

Bir sava\u015f makinesi olarak devlet
\n<\/em><\/strong>G\u00f6\u00e7ebe \u00e7oban topluluklar\u0131, g\u00f6rd\u00fc\u011f\u00fcm\u00fcz ya\u015fam ko\u015fullar\u0131 ve ya\u015fam bi\u00e7imleri nedeniyle, “s\u00fcrekli ve gezici ordular” gibiydiler. G\u00f6\u00e7ebe \u00e7obanlarda \u00fcretim ili\u015fkileriyle sava\u015f ili\u015fkileri, denebilir ki, i\u00e7 i\u00e7eydi. \u0130ngilizcedeki kalabal\u0131k (insan ya da hayvan toplulu\u011fu anlam\u0131na gelen) “horde” s\u00f6zc\u00fc\u011f\u00fcn\u00fcn \u00f6teki anlamlar\u0131ndan birinin “g\u00f6\u00e7ebeler grubu”, bir ba\u015fkas\u0131n\u0131n “hareket halindeki hayvan s\u00fcr\u00fcs\u00fc” olmas\u0131, s\u00fcr\u00fc, g\u00f6\u00e7ebe, sava\u015f olgular\u0131n\u0131n i\u00e7 i\u00e7eli\u011finin dile yans\u0131mas\u0131 olsa gerektir (18).<\/p>\n

Devletlerin k\u00f6keninin, g\u00f6\u00e7ebe \u00e7oban topluluklar\u0131n yerle\u015fik \u00e7ift\u00e7i topluluklar\u0131 fethetmelerinde ve \u00fczerlerinde egemen s\u0131n\u0131f olu\u015fturmalar\u0131nda yatt\u0131\u011f\u0131 yolunda bir devlet kuram\u0131 vard\u0131r (19). Franz Oppenheimer’\u0131n (\u00e7evirdi\u011fim Devlet<\/em> adl\u0131 yap\u0131tta) ileri s\u00fcrd\u00fc\u011f\u00fc, benim benimsedi\u011fim bu kuram tarihsel ger\u00e7ekli\u011fi do\u011fru yans\u0131t\u0131yorsa, devlet sava\u015fla kurulmu\u015ftur. Y\u0131k\u0131lan devletlerin yerine yeni devletlerin kurulmas\u0131 da genellikle sava\u015fla olmu\u015ftur. Devletlerin \u00fclkelerini geni\u015fletmeleri, g\u00f6n\u00fcll\u00fc birle\u015fmelerden \u00e7ok, sava\u015fla ger\u00e7ekle\u015fir. Devletlerin s\u00fcrmesi de, pek az kural d\u0131\u015f\u0131 \u00f6rnek d\u0131\u015f\u0131nda sava\u015f g\u00fcc\u00fcne ba\u011fl\u0131 oldu\u011funa g\u00f6re, devletin bir “sava\u015f makinesi” oldu\u011fu s\u00f6ylenebilir.<\/p>\n

\u00d6te yandan devletlerin, etnik gruplar, halklar, topluluklar vb. gruplar aras\u0131 kavgalar\u0131 ve sava\u015flar\u0131 \u00f6nleyen (Pax Romana: “Roma bar\u0131\u015f\u0131” deyi\u015fiyle dile getirilen) bir i\u015flevi de vard\u0131r. Devletler bunu genellikle silah (kaba g\u00fc\u00e7) kullanma “hakk\u0131n\u0131?” tekellerine alarak sa\u011flamaya \u00e7al\u0131\u015f\u0131rlar. Bu, devlete, i\u00e7te s\u0131n\u0131f sava\u015f\u0131n\u0131 \u00f6nleme ve toplumsal art\u0131 aktard\u0131\u011f\u0131 \u00fcretici g\u00fc\u00e7leri zay\u0131flatan s\u00fcrt\u00fc\u015fmeleri azaltma olana\u011f\u0131 verir. Ayn\u0131 zamanda bir sava\u015f ayg\u0131t\u0131n\u0131 bar\u0131\u015f havarisi olarak g\u00f6steren ideolojik s\u0131vay\u0131 olu\u015fturur. Ama bu tekel, i\u00e7 sava\u015flar\u0131n patlak vermesini \u00f6nlemeye yetmeyebilir. O zaman devlet, di\u015flerini i\u00e7te de g\u00f6sterir. Bir y\u00f6n\u00fcyle toplumsal art\u0131 aktarma \u00f6rg\u00fct\u00fc, bir y\u00f6n\u00fcyle sava\u015f makinesi olan devletin maskesi d\u00fc\u015fer, s\u0131vas\u0131 d\u00f6k\u00fcl\u00fcr.<\/p>\n

T\u00fcm bunlardan \u00e7\u0131kar\u0131labilecek sonu\u00e7, insanl\u0131\u011f\u0131n sava\u015ftan kurtulmas\u0131n\u0131n ayn\u0131 zamanda devletten kurtulmas\u0131na ba\u011fl\u0131 oldu\u011fudur.<\/p>\n

Sava\u015f\u0131n sosyolojisi ile ilgili (son) olarak, sava\u015flar\u0131 y\u00f6netenlerin de y\u00f6neten s\u0131n\u0131flar\u0131n aras\u0131ndan \u00e7\u0131kt\u0131\u011f\u0131 belirtilmeli. Sava\u015f\u0131p \u00f6ld\u00fcr\u00fcp, yaralan\u0131p \u00f6lenlerin ise b\u00fcy\u00fck \u00e7o\u011funlu\u011funu y\u00f6netilen s\u0131n\u0131flar\u0131n insanlar\u0131n\u0131n olu\u015fturdu\u011fu bilinmektedir. Sava\u015f\u0131n parsas\u0131n\u0131 egemen s\u0131n\u0131flar\u0131n toplay\u0131p, sava\u015fta yok edilen toplumsal kapitali yeniden \u00fcretme i\u015finin \u00e7al\u0131\u015fan s\u0131n\u0131flara y\u00fcklenmesi vd. bildik ger\u00e7ekler. Dolay\u0131s\u0131yla bu noktada sava\u015f\u0131n sosyolojisini kesip felsefesine ge\u00e7ilebilir.<\/p>\n

 <\/p>\n

SAVA\u015eIN FELSEFES\u0130<\/strong><\/h2>\n

Sava\u015f\u0131n \u00fcst\u00fcn ama\u00e7lar i\u00e7in bir ara\u00e7 olarak de\u011fil neredeyse bir ama\u00e7 olarak savunulu\u015funu daha \u00e7ok Sosyal Darwinci felsefelerde g\u00f6r\u00fcr\u00fcz. Sosyal Darwinciler sava\u015f\u0131, g\u00fc\u00e7s\u00fcz canl\u0131lar\u0131, t\u00fcrleri, \u0131rklar\u0131, topluluklar\u0131 eleyip; g\u00fc\u00e7l\u00fcleri ortaya \u00e7\u0131karan bir s\u00fcre\u00e7 olarak g\u00f6r\u00fcrler. Hatta sava\u015f, kimi Sosyal Darwinciler’e g\u00f6re insan\u0131, t\u00fcrleri, \u0131rklar\u0131 yaratan bir d\u00fczenektir. Sosyal Darwinci d\u00fcnya g\u00f6r\u00fc\u015f\u00fcne sahip emperyalist ve fa\u015fist politikac\u0131lar\u0131n d\u00fc\u015f\u00fcncelerinden \u00f6rnekleri g\u00f6rd\u00fck. Sosyal Darwinci felsefecilerin sava\u015fla ilgili d\u00fc\u015f\u00fcncelerine \u00f6rnek olarak ise Nietzsche’nin g\u00f6r\u00fc\u015fleri g\u00f6sterilebilir.<\/p>\n

\u00dcstinsan\u0131n geli\u015finin arac\u0131 olarak sava\u015f
\n<\/em><\/strong>Nietzsche’nin felsefesinin dinsel tabuyu y\u0131k\u0131\u015f\u0131n\u0131n, de\u011ferlerin yeniden de\u011ferlendirilmesi kavram\u0131n\u0131 geli\u015ftirmesinin de\u011feri yads\u0131namaz. Ancak, Nietzsche’nin sava\u015f\u0131 “\u00fcstinsan”, (“\u00fcbermench” dedi\u011fi, fizik ve d\u00fc\u015f\u00fcnce bak\u0131m\u0131ndan \u00fcst\u00fcn, \u00f6zg\u00fcr ve kendine yeterli bir insan) t\u00fcr\u00fcn\u00fc getirecek d\u00fczeneklerden biri olarak g\u00f6rmesine ne demeli?<\/p>\n

Ger\u00e7i Nietzsche de sava\u015f\u0131 bir “ara\u00e7\u201d olarak g\u00f6r\u00fcr. B\u00f6yle g\u00f6rmekle birlikte, sava\u015fa s\u0131radan ara\u00e7lardan \u00f6te bir de\u011fer y\u00fcklemektedir:<\/p>\n

“Sana \u00f6\u011f\u00fcd\u00fcm \u00e7al\u0131\u015fmak de\u011fil sava\u015fmak olacak. Sana bar\u0131\u015f\u0131 de\u011fil sava\u015f\u0131 \u00f6\u011f\u00fctleyece\u011fim. \u0130\u015fin sava\u015f olsun, bar\u0131\u015f\u0131n zafer… Sen iyi bir davan\u0131n sava\u015f\u0131 bile kutsal k\u0131ld\u0131\u011f\u0131n\u0131 s\u00f6ylersin; ben ise sana derim ki; her davay\u0131 kutsalla\u015ft\u0131ran iyi sava\u015ft\u0131r.” (20)<\/p>\n

Bu s\u00f6zler, Nietzsche’nin felsefesinin inceliklerini g\u00f6remeyenlerce kullan\u0131lacakt\u0131r. Felsefesinin \u00f6teki \u00f6\u011felerini (\u00f6rne\u011fin sava\u015f\u00e7\u0131 Prusyal\u0131lar’\u0131 “s\u0131\u011f\u0131r \u0131rk” diye a\u015fa\u011f\u0131layarak kaba g\u00fcc\u00fc k\u0131nay\u0131\u015f\u0131n\u0131) g\u00f6rmezlikten gelen \u0131rk\u00e7\u0131lar, Nietzsche’nin sava\u015f \u00f6vg\u00fcs\u00fcn\u00fc “\u00fcst\u00fcn insan” olarak alg\u0131lad\u0131klar\u0131 “\u00fcstinsan” kavram\u0131yla birle\u015ftirerek kullanacaklard\u0131r.<\/p>\n

“Ya\u015fam sava\u015ft\u0131r” felsefesinin yarg\u0131lanmas\u0131
\n<\/em><\/strong>Felsefe d\u00fczeyinde Sosyal Darwincilikten, g\u00fcnl\u00fck ya\u015fam deneyimlerimizde insanlar\u0131n birbirleriyle kavgalar\u0131nda, ekranda, sava\u015f haberlerinden ve Serengeti belgesellerinde antilop yavrusunu avlayarak beslenen aslan \u00f6rne\u011finden gidilerek insan\u0131, toplumu ve tarihi de kapsayan bir genellemeyle ula\u015f\u0131lan “ya\u015fam sava\u015ft\u0131r” yarg\u0131s\u0131nda doru\u011funa varan bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc vard\u0131r. \u0130\u015fte bu g\u00f6r\u00fc\u015f, ger\u00e7ekli\u011fi ne \u00f6l\u00e7\u00fcde do\u011fru yans\u0131tmaktad\u0131r? B\u00f6yle bir yarg\u0131 insan, toplum ve tarihin ger\u00e7ekli\u011fini b\u00fcy\u00fck \u00f6l\u00e7\u00fcde \u00e7arp\u0131tmaktad\u0131r. \u00c7\u00fcnk\u00fc “ya\u015fam sava\u015ft\u0131r” yarg\u0131s\u0131, \u00e7arp\u0131c\u0131 bir paradoksla ger\u00e7ekli\u011fin derinine inildi\u011fi izlenimi verilmek istenen bir \u015fa\u015f\u0131rtmacad\u0131r. Bu yarg\u0131, mant\u0131ksal d\u00fczeyde, bir \u015feyin kendinden ba\u015fka bir \u015fey olamayaca\u011f\u0131 bi\u00e7imindeki birinci mant\u0131k kural\u0131na (yani “a” a’d\u0131r; a, a’dan ba\u015fka non-a [a olmayan bir \u015fey] olamaz mant\u0131k \u00f6nermesine) ayk\u0131r\u0131d\u0131r. Mant\u0131k kural\u0131na ayk\u0131r\u0131 oldu\u011fu gibi, olgusal d\u00fczeyde, \u00f6l\u00fcml\u00fc sonu\u00e7lar veren sava\u015f\u0131 (dolay\u0131s\u0131yla \u00f6l\u00fcm\u00fc) onun tam tersi bir olgu olan ya\u015fam gibi g\u00f6sterme ill\u00fczyon oyunu olarak ger\u00e7ekli\u011fi tepetakla etmektedir.<\/p>\n

“Ya\u015fam Sava\u015ft\u0131r” yarg\u0131s\u0131, t\u00fcr ile \u0131rk\u0131 birbirine kar\u0131\u015ft\u0131rmaktad\u0131r. Antilobu avlayarak beslenen aslan olgusunda, s\u00f6z konusu olan ayn\u0131 t\u00fcr\u00fcn iki \u00fcyesi ya da ayn\u0131 t\u00fcr\u00fcn iki \u0131rk\u0131, iki toplulu\u011fu de\u011fildir, iki ayr\u0131 t\u00fcr s\u00f6z konusudur. Oysa sava\u015fan tek canl\u0131 t\u00fcr\u00fc olan insan\u0131n yery\u00fcz\u00fcndeki t\u00fcm \u0131rklar\u0131, t\u00fcm bireyleri, ayn\u0131 t\u00fcr\u00fcn (Homo sapiens<\/em> t\u00fcr\u00fcn\u00fcn) \u00fcyeleridir. T\u00fcr olman\u0131n \u00f6l\u00e7\u00fct\u00fc say\u0131lan her \u0131rktan insanlar\u0131n birbirleriyle \u00e7iftle\u015fip \u00fcreyebilmeleri bunun bilimsel kan\u0131t\u0131d\u0131r. Dolay\u0131s\u0131yla, iki hayvan t\u00fcr\u00fcn\u00fcn ili\u015fkisinden \u00e7\u0131k\u0131larak var\u0131lan ya\u015fam\u0131n sava\u015f oldu\u011fu yarg\u0131s\u0131 iki insan bireyine ya da iki topluma genellenemez.<\/p>\n

“Ya\u015fam sava\u015ft\u0131r” yarg\u0131s\u0131, ya\u015fam\u0131 insan topluluklar\u0131 aras\u0131 sava\u015f olarak g\u00f6sterirken, canl\u0131 ile toplumu da kar\u0131\u015ft\u0131rmaktad\u0131r. Sava\u015fan iki insan toplulu\u011fu bile, beslenme al\u0131\u015fkanl\u0131klar\u0131 farkl\u0131 (biri etobur, \u00f6teki otobur, dolay\u0131s\u0131yla birinin beslenmesi, ya\u015famas\u0131 \u00f6tekinin \u00f6lmesini gerektiren) iki ayr\u0131 hayvan t\u00fcr\u00fc de\u011fildirler. \u0130ki hayvan t\u00fcr\u00fc olmad\u0131klar\u0131 gibi, iki canl\u0131 da de\u011fildir. Canl\u0131lardan da olu\u015fsa, bir toplulu\u011fu, ya da bir toplumu bir canl\u0131 birimi, bir organizma olarak g\u00f6rmek toplumbiliminde “organizmac\u0131l\u0131k” denen bir yanl\u0131\u015fa d\u00fc\u015fmektir. Bir ba\u015fka deyi\u015fle, maddenin canl\u0131ya varan (zorunlu, do\u011fal) organik \u00f6rg\u00fctlenmesi ile (az \u00e7ok g\u00f6n\u00fcll\u00fc, yapay olan) toplumsal \u00f6rg\u00fct\u00fc birbirine kar\u0131\u015ft\u0131rmakt\u0131r. Bu, toplumu, onu olu\u015fturan bireylerden, gruplardan, etniklerden, s\u0131n\u0131flardan ba\u011f\u0131ms\u0131z, irade sahibi bir canl\u0131 gibi g\u00f6rmektir.<\/p>\n

Bir insan, organik bir molek\u00fclde, bir h\u00fccrede, bir organda g\u00f6r\u00fclemeyecek bir davran\u0131\u015fla, bir toplumdan ayr\u0131l\u0131p bir ba\u015fka topluma kat\u0131labilir. Yani davran\u0131\u015f\u0131nda do\u011fa yasalar\u0131 kadar kararlar\u0131 da rol oynar. Kavga etmeye karar verebilece\u011fi gibi, kavga etmeme karar\u0131n\u0131 da al\u0131p uygulayabilir. Bunu insan topluluklar\u0131 da yapabilirler.<\/p>\n

“Ya\u015fam sava\u015ft\u0131r” yarg\u0131s\u0131, ayr\u0131ca, k\u0131tl\u0131k ko\u015fullar\u0131yla bolluk ko\u015fullar\u0131 aras\u0131ndaki ayr\u0131m\u0131 ay\u0131rt etmemekte, bunlar\u0131 birbirine kar\u0131\u015ft\u0131rmaktad\u0131r. Ayr\u0131 t\u00fcrden ve bazen ayn\u0131 t\u00fcrden hayvanlar aras\u0131nda \u00e7\u0131kan kavgalar, \u00e7o\u011fu durumda k\u0131tl\u0131k (baz\u0131 durumlarda cinsel k\u0131tl\u0131k) ko\u015fullar\u0131n\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. Bolluk ko\u015fullar\u0131nda ayn\u0131 hatta farkl\u0131 t\u00fcrden hayvanlar aras\u0131nda (Serengeti belgeselleri de bu noktada an\u0131msanmal\u0131) kavga g\u00f6r\u00fclmez.<\/p>\n

“Ya\u015fam sava\u015ft\u0131r” yarg\u0131s\u0131, dahas\u0131 insan ile hayvan\u0131 ay\u0131rt edememenin sonucudur. Hatta denebilir ki, insan\u0131 hayvan gibi g\u00f6r\u00fcp, ona hayvan gibi davranman\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. \u0130nsanlar, beslenmek i\u00e7in birbirini yiyen hayvanlardan farkl\u0131 olarak, k\u0131tl\u0131k ko\u015fullar\u0131nda bile kavga etmeyebilirler. Kavgan\u0131n getirebilece\u011fi riskleri g\u00f6r\u00fcp, birbirlerine \u00f6d\u00fcn verebilirler. K\u0131t kaynaklar\u0131 b\u00f6l\u00fc\u015febilirler. Bir ci\u011fer par\u00e7as\u0131 i\u00e7in birbirine pen\u00e7e atarken birinin g\u00f6z\u00fc \u00e7\u0131kan iki kedi yavrusundan farkl\u0131 olarak, ci\u011feri b\u00f6l\u00fcp payla\u015fabilecek keskinlikte b\u0131\u00e7a\u011fa ve akla sahiptirler.<\/p>\n

“Ya\u015fam sava\u015ft\u0131r” yarg\u0131s\u0131, insan\u0131n organik varl\u0131\u011f\u0131 ile (yani hayvanlar d\u00fcnyas\u0131 i\u00e7inde olan yan\u0131yla) onu \u00f6teki hayvanlardan ay\u0131ran k\u00fclt\u00fcrel yan\u0131n\u0131 ay\u0131rt edemeyen bir yarg\u0131d\u0131r. Daha do\u011frusu, bunu ay\u0131rt etmek istemeyenlerin pazarlad\u0131klar\u0131 yarg\u0131d\u0131r. Bu yarg\u0131, insana kaba bir hayvan olarak yakla\u015fan bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fc sahibinin \u00fcr\u00fcn\u00fcd\u00fcr. \u0130nsan, hayvanlardan farkl\u0131 olarak \u00f6d\u00fcn verip, b\u00f6l\u00fc\u015f\u00fcp, kavga etmek, sava\u015fmak yerine bar\u0131\u015f\u0131 se\u00e7ebilecek akla ve isteme (iradeye) sahiptir. Bunlar yan\u0131 s\u0131ra, hayvanlarda bulunmayan sempati (duyguda\u015fl\u0131k), em pati (kendini ba\u015fkas\u0131n\u0131n yerine koyarak duygulanma, d\u00fc\u015f\u00fcnme) sevme, ac\u0131ma gibi, Sosyal Darwincilikte hesaba kat\u0131lmayan duygular\u0131 vard\u0131r.<\/p>\n

“Ya\u015fam sava\u015ft\u0131r” yarg\u0131s\u0131 ile insan\u0131n, k\u00fclt\u00fcrel evriminin \u00fcr\u00fcn\u00fc olarak geli\u015ftirdi\u011fi duygusal \u00f6zellikleri yan\u0131 s\u0131ra, ortak duygu ve d\u00fc\u015f\u00fcncelerinin sonul \u00fcr\u00fcn\u00fc olan etik de\u011ferleri de hi\u00e7e say\u0131lmaktad\u0131r. B\u00f6l\u00fc\u015fme, dayan\u0131\u015fma, yard\u0131mla\u015fma, kavga etmeme, bar\u0131\u015f i\u00e7inde ya\u015fama, insan haklar\u0131 (kendin i\u00e7in istedi\u011fin \u015feyleri ba\u015fkalar\u0131n\u0131n da istemesine kar\u015f\u0131 \u00e7\u0131kmama) bu “de\u011ferler” i\u00e7ine girer.<\/p>\n

“Ya\u015fam sava\u015ft\u0131r” yarg\u0131s\u0131n\u0131 benimseyenler, son olarak, insan\u0131n onu \u00f6teki hayvanlardan ay\u0131rt eden en \u00f6nemli niteli\u011fini g\u00f6rmemektedirler. \u0130nsan\u0131n kavga ara\u00e7lar\u0131, sava\u015f silahlar\u0131 yapan bir canl\u0131 olmas\u0131 yan\u0131 s\u0131ra ve ondan \u00e7ok, \u00fcretim ara\u00e7lar\u0131 da yapan bir canl\u0131 oldu\u011funu g\u00f6rmek istememektedirler. \u0130nsan\u0131n bu niteli\u011fi “ya\u015fam sava\u015ft\u0131r” yarg\u0131s\u0131n\u0131n dayand\u0131r\u0131ld\u0131\u011f\u0131 iki s\u00fctunu y\u0131kacak bir ger\u00e7ekliktir. \u00c7\u00fcnk\u00fc insan \u00fcretimle, do\u011fadaki k\u0131tl\u0131\u011f\u0131 bollu\u011fa d\u00f6n\u00fc\u015ft\u00fcrebilmektedir. B\u00f6ylece k\u0131tl\u0131k ko\u015fullar\u0131n\u0131n yol a\u00e7abilece\u011fi s\u00fcrt\u00fc\u015fme, kavga ve sava\u015ftan kendini kurtarabilecek bir gizilg\u00fcce sahiptir. Ayr\u0131ca, \u00fcretimin kolektif bir insan etkinli\u011fi oldu\u011fu an\u0131msanmal\u0131d\u0131r. An\u0131msan\u0131rsa, insan\u0131n ya\u015famak i\u00e7in, \u00f6teki insanlar\u0131n elindekine el koymak, onlar\u0131 yemek yerine ba\u015fka yollar\u0131 se\u00e7ece\u011fi anla\u015f\u0131lacakt\u0131r. \u0130nsan, eme\u011fini, akl\u0131n\u0131 \u00f6teki insanlar\u0131n eme\u011fi ve akl\u0131yla birle\u015ftirerek, eme\u011finin verimlili\u011fini art\u0131rabilen, bu yolla daha \u00e7ok \u00fcretebilen bir canl\u0131d\u0131r. Sonu\u00e7 olarak denebilir ki, sava\u015f\u0131n nedenleri do\u011fal, ka\u00e7\u0131n\u0131lmaz, sonsuza dek s\u00fcrecek nedenler de\u011fildir. Ama nedenlerinden biri de, “ya\u015fam sava\u015ft\u0131r” (s\u00f6zele) ger\u00e7e\u011fi, do\u011frudan do\u011fruya bu s\u00f6z\u00fcn kendisidir. Yani bu s\u00f6z\u00fc s\u00f6yleyenler, bu s\u00f6ze inananlar, sava\u015f nedenlerinden birini olu\u015fturabilir.<\/p>\n

 <\/p>\n

SAVA\u015e \u0130DEOLOJ\u0130LER\u0130<\/strong><\/h2>\n

Sava\u015f\u0131n savunulu\u015fuyla, felsefi d\u00fczeyde olmasa da baz\u0131 d\u00fc\u015f\u00fcnce sistemlerinde, baz\u0131 inan\u00e7 sistemlerinde ve baz\u0131 siyasal ak\u0131mlarda da kar\u015f\u0131la\u015f\u0131l\u0131r. Bunlardan Sosyal Darwincilerde, \u0131rk\u00e7\u0131larda ve fa\u015fistlerde sava\u015f\u0131 savunan d\u00fc\u015f\u00fcncelerden \u00f6rnekler g\u00f6rd\u00fck. Bu ba\u015fl\u0131k alt\u0131nda ise, farkl\u0131 k\u00fclt\u00fcr \u00e7evrelerinde (Az tekler’ de ve Masailerde), tektanr\u0131c\u0131 dinde (M\u00fcsl\u00fcmanl\u0131kta) ve Bat\u0131l\u0131 emperyalistlerde (beyaz \u0131rk\u00e7\u0131l\u0131\u011f\u0131nda) sava\u015f\u0131 hakl\u0131, yasal g\u00f6steren d\u00fc\u015f\u00fcncelerden (ideolojilerden) birer \u00f6rnekle yetinilebilir.<\/p>\n

Aztekler’de ya\u015fam\u0131 kurtarman\u0131n arac\u0131 olarak sava\u015f
\n<\/em><\/strong>G\u00fcne\u015f Tanr\u0131’y\u0131 insan kurbanlar\u0131n kan\u0131yla besleme bahanesiyle Aztekler her y\u0131l k\u00f6le ve kurban olarak kullanacaklar\u0131 sava\u015f tutsa\u011f\u0131 ve sava\u015f ya\u011fmas\u0131 (ganimet) sa\u011flamak ama\u00e7l\u0131 seferlerle devletlerini bir Orta Amerika imparatorlu\u011funa d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015flerdi. Yaln\u0131zca B\u00fcy\u00fck Tap\u0131nak’\u0131n (l486’da) a\u00e7\u0131l\u0131\u015f\u0131nda 20 binden fazla sava\u015f tutsa\u011f\u0131 (21) kurban edilip kurbanlar\u0131n ba\u015flar\u0131yla tap\u0131na\u011fa bir duvar \u00f6r\u00fclm\u00fc\u015ft\u00fc. Bu vah\u015fili\u011fe “y\u00fcce bir ama\u00e7” (!) u\u011fruna ba\u015fvurmaktayd\u0131lar.<\/p>\n

G\u00fcne\u015f Tanr\u0131 belli aralarla \u00e7ok say\u0131da insan kurban\u0131n\u0131n kan\u0131yla beslenmezse, k\u0131z\u0131ll\u0131\u011f\u0131n\u0131 yitirip solacakt\u0131. Solup \u00f6lmesiyle birlikte t\u00fcm canl\u0131lar da yok olacakt\u0131. \u0130nsanlar\u0131n b\u00f6ylece t\u00fcm\u00fcn\u00fcn yok olmas\u0131ndansa, yery\u00fcz\u00fcnde ya\u015fam\u0131 kurtarmak i\u00e7in bir b\u00f6l\u00fcm\u00fcn\u00fcn yok edilmesi do\u011fru olmaz m\u0131yd\u0131? (22)<\/p>\n

Aztek ideolojisinde, sava\u015f\u0131 y\u00fccelten \u00f6teki ideolojilerde de g\u00f6zlemlenebilen bir paradoks yatmaktad\u0131r: \u00d6l\u00fcm anlam\u0131na gelen, \u00f6l\u00fcm\u00fc getiren bir olgunun bir ya\u015fam arac\u0131 olarak savunulmas\u0131. Paradoksun \u00e7\u00f6z\u00fcm\u00fc, ku\u015fkusuz, sava\u015f\u0131n kime \u00f6l\u00fcm getirip kime getirmedi\u011fini saptamakta yatmaktad\u0131r.<\/p>\n

Masailerde sava\u015f\u0131n nedeni olarak demirciler
\n<\/em><\/strong>Yak\u0131n zamanlara dek Afrikal\u0131 g\u00f6\u00e7ebe \u00e7oban bir ilkel topluluk olarak ya\u015fayan Masailer, yery\u00fcz\u00fcn\u00fcn en uzun boylu ve “g\u00fczel” insanlar\u0131d\u0131r. Bunun yan\u0131 s\u0131ra (insanl\u0131\u011f\u0131n en etkili sava\u015f\u00e7\u0131lar\u0131 say\u0131lamasalar da) en sava\u015f\u00e7\u0131 halklar\u0131ndan biriydiler, yak\u0131n ge\u00e7mi\u015fe dek. \u0130lkel bir topluluk olmalar\u0131na kar\u015f\u0131l\u0131k, ayak i\u015flerini g\u00f6rmeleri i\u00e7in Bantu etnik grubundan (sava\u015farak) k\u00f6leler edinmi\u015flerdi. Kendilerini (ve ba\u015fkalar\u0131n\u0131) \u00f6nce bunun inan\u00e7lar\u0131na (dolay\u0131s\u0131yla ahlaka) ayk\u0131r\u0131 olmad\u0131\u011f\u0131na inand\u0131rmal\u0131yd\u0131lar: Tanr\u0131 ba\u015flang\u0131\u00e7ta yery\u00fcz\u00fcndeki b\u00fct\u00fcn s\u0131\u011f\u0131rlar\u0131 (tan\u0131k var m\u0131 ki!) Masailer’e vermi\u015fti. Ama Bantular Tanr\u0131n\u0131n bu buyru\u011funu dinlemeyip kendileri i\u00e7in s\u0131\u011f\u0131r edinmeye kalk\u0131\u015fm\u0131\u015flard\u0131. Masailer de onlara sald\u0131r\u0131p onlar\u0131 k\u00f6le k\u0131larak, onlardan hara\u00e7 alarak (s\u0131n\u0131fl\u0131 topluma ge\u00e7erken) (23) Tanr\u0131n\u0131n buyru\u011funun gere\u011fini yerine getirmi\u015flerdi. “Peki Tanr\u0131 buyru\u011funu yerine getirmek i\u00e7in bile olsa sava\u015fmak do\u011fru mudur?” sorusuna ise Masailer \u015fu yan\u0131t\u0131 vereceklerdir: Tanr\u0131 ba\u015flang\u0131\u00e7ta sava\u015f\u0131 da yasaklam\u0131\u015ft\u0131. Ama (kendileriyle al\u0131\u015fveri\u015f ettikleri halde Afrika’n\u0131n \u00c7ingeneleriymi\u015f gibi a\u015fa\u011f\u0131 g\u00f6rd\u00fckleri) Demirciler, sava\u015f ara\u00e7lar\u0131 yaparak bu yasa\u011f\u0131 \u00e7i\u011fnemi\u015flerdi. Yery\u00fcz\u00fcndeki sava\u015f\u0131n sorumlusu (Masailer de\u011fil) bu a\u015fa\u011f\u0131l\u0131k Demircilerdi.<\/p>\n

\u0130slam\u2019da “Hak” dinin yay\u0131lmas\u0131n\u0131n arac\u0131 olarak sava\u015f
\n<\/em><\/strong>Sava\u015f\u0131n savunulu\u015funu baz\u0131 dinlerde de g\u00f6r\u00fcyoruz. Bunun bir \u00f6rne\u011fini Azteklerde ve \u0130spanyollarda, bir ba\u015fka \u00f6rne\u011fini Masailerde g\u00f6rd\u00fck. Sava\u015f, bilindi\u011fi gibi “son ve bozulmam\u0131\u015f kutsal kitaba” sahip oldu\u011fu s\u00f6ylenen \u0130slaml\u0131\u011f\u0131n t\u00fcm insanl\u0131\u011fa (cihat= kutsal sava\u015f ile) yay\u0131lmas\u0131n\u0131n hakl\u0131 (me\u015fru) arac\u0131 olarak sunulur. Cihat kavram\u0131 Kuran<\/em>‘daki \u015fu ayete dayand\u0131r\u0131lmaktad\u0131r:<\/p>\n

“Fitne kalmay\u0131p, yaln\u0131z Allah’\u0131n dini kalana kadar onlarla sava\u015f\u0131n.”(24)<\/p>\n

Kuran<\/em>‘da sava\u015f arac\u0131na ba\u015fvurulmas\u0131n\u0131 hakl\u0131 g\u00f6steren ba\u015fka durumlar i\u00e7in ba\u015fka ayetler de vard\u0131r:<\/p>\n

“H\u00fcrmetli aylar [Hac aylar\u0131] \u00e7\u0131k\u0131nca puta tapanlar\u0131 buldu\u011funuz yerde \u00f6ld\u00fcr\u00fcn.” (25)<\/p>\n

“Ey inananlar! Sizler daha \u00fcst\u00fcn oldu\u011funuz halde d\u00fc\u015fman kar\u015f\u0131s\u0131nda gev\u015femeyin ki bar\u0131\u015f istemek zorunda kalmayas\u0131n\u0131z. Allah sizinle beraberdir; sizin i\u015flerinizi eksiltmeyecektir.”(26)<\/p>\n

Kuran<\/em>‘da ku\u015fkusuz belli durumlarda (dinde) zora ba\u015fvurmay\u0131, bar\u0131\u015f\u0131 \u00f6\u011f\u00fctleyen ayetler de vard\u0131r (27). Ancak, yery\u00fcz\u00fcne tek (ve son) hak dinini yayma arac\u0131 olarak cihat kurumu ve din sava\u015f\u0131nda \u00f6lenlere \u015fehit mertebesiyle cennet vaadi, m\u00fcminlerin sava\u015fa ya da bar\u0131\u015fa ba\u015fvurma kararlar\u0131n\u0131 verirken dinleyebilecekleri son s\u00f6z\u00fc s\u00f6ylemektedir (28).<\/p>\n

Son dile getirili\u015fini Kuran<\/em>‘da bulan, tek bir do\u011fruya, tek do\u011fru inanca (?) dayanan dinsel d\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn insanlar\u0131n kafas\u0131nda sava\u015fa a\u00e7t\u0131\u011f\u0131 kap\u0131 nas\u0131l kapat\u0131labilir: \u0130nanca dayanan dinsel d\u00fc\u015f\u00fcn\u00fc\u015f yerine, neden-sonu\u00e7 ili\u015fkilerini saptayan bilimsel d\u00fc\u015f\u00fcn\u00fc\u015f ve \u00f6ted\u00fcnyac\u0131 dinsel ahlak yerine bud\u00fcnyac\u0131 insanc\u0131l (h\u00fcmanist) de\u011ferleri benimseyip yayg\u0131nla\u015ft\u0131rmakla!<\/p>\n

Bat\u0131 emperyalizminde “beyaz adam\u0131n y\u00fck\u00fc” olarak sava\u015f
\n<\/em><\/strong>End\u00fcstrile\u015fmi\u015f Bat\u0131l\u0131 \u00fclkeler, hem “bar\u0131\u015f end\u00fcstrileri” ve “sava\u015f end\u00fcstrileri” i\u00e7in yeni hammadde kaynaklar\u0131 aray\u0131\u015f\u0131nda, hem de yap\u0131lm\u0131\u015f mallar\u0131n\u0131 satmak i\u00e7in pazar kap\u0131\u015fmalar\u0131nda yerli halklar kadar birbirleriyle sava\u015fa giri\u015ftiler. Bireysel, s\u0131n\u0131fsal, ulusal \u00e7\u0131kar ama\u00e7lar\u0131yla giri\u015ftikleri bu sava\u015flar\u0131, dinsel, etik ama\u00e7lar \u00f6rt\u00fcs\u00fc alt\u0131nda gizleyip savunmak zorunda kald\u0131lar. Bu yolda kolonicili\u011fin \u00fcr\u00fcn\u00fc olarak geli\u015fen bir beyaz \u0131rk\u00e7\u0131l\u0131\u011f\u0131, B\u00fcy\u00fck Sava\u015f (Birinci D\u00fcnya Sava\u015f\u0131) \u00f6ncesinde ve sonras\u0131nda hemen t\u00fcm Bat\u0131l\u0131 \u00fclkelerde yanda\u015f buldu.<\/p>\n

\u0130lgileri ve \u015fim\u015fekleri Cermen \u0131rk\u00e7\u0131l\u0131\u011f\u0131na \u00e7eken Anglo-Amerikan kaynaklar\u0131 ve medyas\u0131, b\u00f6ylece, tarihindeki Anglosakson \u0131rk\u00e7\u0131l\u0131\u011f\u0131n\u0131 ve beyaz \u0131rk\u00e7\u0131l\u0131\u011f\u0131 unutturmak ister gibidir. Bunlar\u0131n unutulmamas\u0131 i\u00e7in \u00f6rnekleri onlardan se\u00e7elim:<\/p>\n

William Allen White (1868- 1944) adl\u0131 bir Amerikal\u0131 gazeteci, Anglosaksonlar\u0131n, denizlerin t\u00fcm adalar\u0131na sahip olma ve kendilerine ba\u011flanmayan halklar\u0131 [sava\u015fla] yok etme hakk\u0131 verilmi\u015f bir “se\u00e7ilmi\u015f halk” oldu\u011fu g\u00f6r\u00fc\u015f\u00fcn\u00fc yaymaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131.<\/p>\n

Alfred J. Beveridge (1862-1927) adl\u0131 Amerikan senat\u00f6r\u00fc, Tanr\u0131n\u0131n T\u00f6tonik uluslar\u0131 d\u00fcnyan\u0131n karga\u015fa (kaos) egemen b\u00f6lgelerinde d\u00fczeni [gene sava\u015fla] kuracak efendiler olarak yaratt\u0131\u011f\u0131 inanc\u0131ndayd\u0131.<\/p>\n

Ama bu yolda kimse Amerikal\u0131 tarih\u00e7i Madison Grant’\u0131n eline su d\u00f6kemez. T\u00fcrk\u00e7eye “Amerika K\u0131tas\u0131n\u0131n Fethi Ya Da Irklar\u0131n Yay\u0131l\u0131\u015f\u0131” ad\u0131yla \u00e7evrilebilecek ( 1933 tarihli) yap\u0131t\u0131nda Grant, tarihi beyaz \u0131rk\u0131n istila ve zafer alan\u0131 olarak g\u00f6rm\u00fc\u015ft\u00fc. Beyaz \u0131rk\u0131n \u00f6zellikle Nordik kan\u0131 ta\u015f\u0131yanlar\u0131 denizci, ser\u00fcvenci, ke\u015fif\u00e7i, y\u00f6netici, \u00f6rg\u00fct\u00e7\u00fc aristokrat bir soy olu\u015fturuyorlard\u0131 (29). Bu, Nazilerin, tarihi, \u0131rklar sava\u015f\u0131 olarak ele alan (\u00e7arp\u0131k) g\u00f6r\u00fc\u015flerine esin verecek bir d\u00fc\u015f\u00fcnceydi.<\/p>\n

Beyaz \u0131rk\u00e7\u0131lar\u0131n \u00e7o\u011funa g\u00f6re Tanr\u0131, ya da do\u011fa, tarih, beyaz \u0131rk\u0131 \u00fcst\u00fcn soy olarak yaratmakla kalmam\u0131\u015ft\u0131. Onlara g\u00f6re, beyaz \u0131rk\u0131n insanl\u0131\u011f\u0131n \u00f6nderli\u011fini yapma, uygarl\u0131\u011f\u0131 (ve H\u0131ristiyanl\u0131\u011f\u0131) ilkel, pagan, vah\u015fi, barbar, geri halklara ve b\u00f6lgelere yayma g\u00f6revini de vermi\u015fti. Beyaz \u0131rk bu a\u011f\u0131r y\u00fck\u00fc, gerekirse, uygarl\u0131\u011f\u0131n\u0131n \u00fcst\u00fcn sava\u015f ara\u00e7lar\u0131n\u0131 ve sava\u015f g\u00fcc\u00fcn\u00fc kullanarak yerine getirmeliydi. Onlar\u0131n “Beyaz Adam\u0131n Y\u00fck\u00fc” olarak niteledikleri bu d\u00fc\u015f\u00fcnceyi, bir s\u00f6ylem sava\u015f\u0131 oyunuyla “beyaz adam\u0131n kara y\u00fck\u00fc” bi\u00e7iminde geli\u015ftirebiliriz.<\/p>\n

 <\/p>\n

SAVA\u015e TEKNOLOJ\u0130LER\u0130<\/strong><\/h2>\n

Bilim a\u015fk\u0131 (!), \u00f6zellikle teknoloji hayranl\u0131\u011f\u0131, sava\u015flar\u0131n, insanl\u0131\u011f\u0131n (n\u00fcfus fazlal\u0131\u011f\u0131 gibi) \u00f6teki yollarla \u00e7\u00f6zemedi\u011fi sorunlar\u0131n\u0131n \u00e7\u00f6z\u00fcm\u00fc oldu\u011fu d\u00fc\u015f\u00fcncesini besler. Ayr\u0131ca, bilimlerde ve teknolojilerde at\u0131l\u0131mlar, devrimler yaratarak insanl\u0131\u011fa b\u00fcy\u00fck yararlar sa\u011flad\u0131\u011f\u0131 gibi bir kan\u0131ya yol a\u00e7ar. Bu kan\u0131, bir\u00e7ok bulu\u015fun sava\u015f amac\u0131yla ya da sava\u015f s\u0131ras\u0131nda yap\u0131lmas\u0131 kan\u0131t\u0131na dayand\u0131r\u0131lmaktad\u0131r. \u0130\u015fte, i\u00e7indeki ger\u00e7ek pay\u0131 nedeniyle g\u00f6rece do\u011fru olup t\u00fcmden do\u011fru g\u00f6r\u00fcnen ama temelde yanl\u0131\u015f bir g\u00f6r\u00fc\u015f daha!<\/p>\n

Sava\u015flar bulu\u015flar\u0131 kam\u00e7\u0131lar m\u0131?
\n<\/em><\/strong>Hemen her t\u00fcrl\u00fc ara\u00e7 iyi ve k\u00f6t\u00fc ama\u00e7lar i\u00e7in bulunup kullan\u0131labilir. Bunun en g\u00fczel \u00f6rne\u011fi, dinamitin bulunu\u015fu ve kullan\u0131l\u0131\u015f yollar\u0131d\u0131r. \u00d6te yandan sorunlar\u0131n, g\u00fc\u00e7l\u00fcklerin, bulu\u015flar\u0131n anas\u0131 oldu\u011fu g\u00f6r\u00fc\u015f\u00fc de do\u011frudur. \u0130nsan yarat\u0131c\u0131l\u0131\u011f\u0131n\u0131n bunal\u0131m zamanlar\u0131nda kam\u00e7\u0131lanmad\u0131\u011f\u0131n\u0131 kim s\u00f6yleyebilir? Ancak, yarat\u0131c\u0131l\u0131k, bulu\u015f\u00e7uluk, insan\u0131n gizilg\u00fcc\u00fcd\u00fcr. Bulu\u015flar, ister ara\u00e7, ister sanat, ister d\u00fc\u015f\u00fcnce alan\u0131nda olsun, insan\u0131n kol eme\u011fiyle kafa eme\u011fini birle\u015ftirmesinin sonucunda ger\u00e7ekle\u015firler. \u0130nsanl\u0131k i\u00e7in \u00f6nemli bulu\u015flar, teknikler, teknolojiler ise, deneyimin, birikimin, uzmanla\u015fman\u0131n \u00fcr\u00fcn\u00fcd\u00fcr ve uzmanlara, ara\u015ft\u0131rmalara toplumsal \u00fcretimden ayr\u0131lan pay oran\u0131nda geli\u015firler. Bu ko\u015fullar olduk\u00e7a ve insan\u0131n yaratma gizilg\u00fcc\u00fc engellenmedik\u00e7e insanlar\u0131n, insanl\u0131\u011f\u0131n bulu\u015f\u00e7ulu\u011fu, sava\u015f olsa da olmasa da, s\u00fcr\u00fcp gidecektir.<\/p>\n

Teknoloji her zaman mutluluk sa\u011flar m\u0131?
\n<\/em><\/strong>Sava\u015f\u0131n teknolojiyi geli\u015ftirerek insanl\u0131\u011f\u0131n geli\u015fmesine ve mutlulu\u011funa katk\u0131da bulundu\u011fu g\u00f6r\u00fc\u015f\u00fc, baz\u0131 olgular\u0131 hesaba katmamaktad\u0131r. Yok olan ki\u015fileri, ezilen gruplar\u0131 ve s\u0131n\u0131flar\u0131, harcanan ku\u015faklan, k\u0131r\u0131lan umutlar\u0131, insanlar\u0131n ku\u015faklar boyu ortak eme\u011finin \u00fcr\u00fcn\u00fc olan birikimlerinin k\u0131sa s\u00fcrede yok edilmesini yok saymaktad\u0131r. Bunlar hesaba kat\u0131lmad\u0131\u011f\u0131nda sava\u015flar\u0131n k\u0131\u015fk\u0131rtt\u0131\u011f\u0131 teknolojik geli\u015fmelerden (sava\u015f teknolojilerinden) sava\u015f sonras\u0131nda bar\u0131\u015f\u00e7\u0131 alanlarda da yararlan\u0131lmas\u0131, sava\u015f\u0131n insanl\u0131\u011fa yarar\u0131n\u0131n zarar\u0131ndan fazla g\u00f6sterilmesini sa\u011flayabilmektedir. Oysa sava\u015fa harcanan olanaklar bar\u0131\u015f\u00e7\u0131 e\u011fitim, bilim, teknoloji gibi bar\u0131\u015f\u00e7\u0131 alanlardaki yat\u0131r\u0131mlarda kullan\u0131lsayd\u0131 d\u00fcnyam\u0131z daha g\u00fczel olmaz m\u0131yd\u0131? \u0130nsanl\u0131\u011f\u0131n geli\u015fme d\u00fczeyi bug\u00fcnk\u00fcnden \u00e7ok daha ileride bulunmaz m\u0131yd\u0131?<\/p>\n

Sava\u015f\u0131n k\u00e2r-zarar hesab\u0131
\n<\/em><\/strong>Sava\u015f\u0131n k\u00e2r-zarar hesab\u0131nda g\u00f6z \u00f6n\u00fcne al\u0131nmayan bir ba\u015fka sonucu ise, insanlarda ama\u00e7lar\u0131na ula\u015fmada kaba g\u00fcce ba\u015fvurabilece\u011fi inan\u00e7 ve al\u0131\u015fkanl\u0131\u011f\u0131 yaratmas\u0131d\u0131r. Bir ba\u015fka g\u00f6r\u00fcn\u00fcm\u00fcyle, uzun deneyimler sonucunda geli\u015ftirilen etik de\u011ferleri a\u015f\u0131nd\u0131rmas\u0131, hatta y\u0131kmas\u0131d\u0131r. Ac\u0131 bir insanl\u0131k deneyimi olarak sava\u015flar\u0131n kazand\u0131rabilece\u011fi tek olumlu d\u00fc\u015f\u00fcnce, tanr\u0131lar ad\u0131na sava\u015fman\u0131n anlams\u0131zl\u0131\u011f\u0131 olmal\u0131yd\u0131. Tanr\u0131lar\u0131n sava\u015flarda kendileri i\u00e7in sava\u015fanlar\u0131 korumad\u0131\u011f\u0131 olmal\u0131yd\u0131. \u0130nsanlar\u0131n durumlar\u0131n\u0131 geli\u015ftirmenin g\u00fcvenli yolunun, inan\u00e7la ve sava\u015fla tanr\u0131lardan bir \u015feyler beklemek de\u011fil, emekle ve ak\u0131lla \u00fcretip yaratmak oldu\u011funun anla\u015f\u0131lmas\u0131 olmal\u0131yd\u0131. Ne yaz\u0131k ki insanlar ne kadar k\u00f6t\u00fc duruma d\u00fc\u015ferlerse d\u00fc\u015fs\u00fcnler, dine ve kendilerini o duruma d\u00fc\u015f\u00fcren sava\u015fa y\u00f6neltilen ele\u015ftirilere kulak vermemektedirler. \u00c7\u00fcnk\u00fc bu durumlarda do\u011fan acizlik ve s\u0131\u011f\u0131nma gereksinimini ve insanlar\u0131n umutlar\u0131n\u0131n durumun k\u00f6t\u00fcl\u00fc\u011f\u00fcne do\u011fru orant\u0131l\u0131 artt\u0131\u011f\u0131 bir psikolojiye sahip oldu\u011funu bilenlerin (katlanma, \u015f\u00fckretme, umut etme yolundaki) s\u00f6zlerine kulak verdiklerinden, yersars\u0131nt\u0131lar\u0131, \u00f6teki do\u011fal y\u0131k\u0131mlar gibi, sava\u015flar\u0131n da b\u00f6yle bir bilin\u00e7lenmede pek yarar\u0131 olmamaktad\u0131r.<\/p>\n

Sava\u015flar\u0131n ve sava\u015f teknolojilerinin tarihteki \u00f6nemi
\n<\/em><\/strong>Bu s\u00f6ylediklerim, sava\u015flar\u0131n insanl\u0131k tarihindeki yerini, rol\u00fcn\u00fc ve \u00f6nemini yads\u0131may\u0131 gerektirmez. Her \u015feyden \u00f6nce insanl\u0131k tarihini do\u011fru kavrayabilmek i\u00e7in, sava\u015flar gibi b\u00fcy\u00fck tarihsel olgular\u0131, etkilerine oranl\u0131 olarak kavray\u0131p de\u011ferlendirmek gerekir. B\u00f6yle bir tutum, insanl\u0131\u011f\u0131n b\u00fcy\u00fck sorunlar\u0131n\u0131 do\u011fru kavramaya yarayacakt\u0131r. S\u00f6z konusu sorunlara ger\u00e7ek\u00e7i \u00e7\u00f6z\u00fcmler aranmas\u0131na yard\u0131mc\u0131 olacakt\u0131r. Bu bak\u0131mdan, bu sat\u0131rlar\u0131n yazar\u0131, sava\u015flar\u0131n ve sava\u015f teknolojilerinin insanl\u0131k tarihindeki ve toplumsal geli\u015fmedeki etkilerinin, abart\u0131ld\u0131\u011f\u0131 de\u011fil yeterince kavranmad\u0131\u011f\u0131 g\u00f6r\u00fc\u015f\u00fcndedir.<\/p>\n

\u0130ki tarih yakla\u015f\u0131m\u0131
\n<\/em><\/strong>Ger\u00e7ekten, sava\u015f s\u00f6z konusu oldu\u011funda, sava\u015f\u0131 do\u011fru yerine oturtamayan birbirine z\u0131t iki tarih yakla\u015f\u0131m\u0131n\u0131n bulundu\u011fu s\u00f6ylenebilir. Biri, tarihi, kronolojik s\u0131rayla verilen sava\u015flar (ve \u00e7\u0131kar\u0131lan kahramanlar) dizisi olarak g\u00f6r\u00fcp g\u00f6stermektir. Ona tepkiyle geli\u015ftirilen \u00f6teki tarih yakla\u015f\u0131m\u0131, sava\u015flar\u0131 bir k\u0131y\u0131ya itip, \u00fcretici g\u00fc\u00e7ler (ve kitleler, s\u0131n\u0131flar) \u00fczerinde odakla\u015fmakt\u0131r. \u00dc\u00e7\u00fcnc\u00fc bir tarih anlay\u0131\u015f\u0131na gereksinim vard\u0131r. Bu, \u00fcretim teknolojileri kadar sava\u015f teknolojilerine bakmak olacakt\u0131r. Dolay\u0131s\u0131yla b\u00f6yle bir yakla\u015f\u0131m, \u00fcretici g\u00fc\u00e7ler ve \u00fcretici ili\u015fkiler kadar, “t\u00fcketici” g\u00fc\u00e7leri ve “t\u00fcketici” ili\u015fkileri g\u00f6z \u00f6n\u00fcne alan iki odakl\u0131 bir insanl\u0131k tarihi anlay\u0131\u015f\u0131 olacakt\u0131r.<\/p>\n

\u00c7ift odakl\u0131 insanl\u0131k tarihi
\n<\/em><\/strong>\u00dcretim teknolojileri ile sava\u015f teknolojilerinin etkileri ve birbirleriyle etkile\u015fimi, \u00e7alar saat analojisiyle a\u00e7\u0131klanabilir. \u00c7almayan mekanik (kurmal\u0131) saatlerde bir, \u00e7alar mekanik saatlerde iki zemberek (mainspring = anayay) bulunur. Biri, kurulunca saniyeleri att\u0131ran, akrebi ve yelkovan\u0131 devindiren, onlar\u0131 saatin t\u00fcr\u00fcne g\u00f6re bir g\u00fcn, bir hafta, bir ay \u00e7al\u0131\u015ft\u0131rmaya yeten g\u00fcc\u00fc sa\u011flayan zemberektir. \u00d6tekisi, saatin zillerinin, \u00e7anlar\u0131n\u0131n \u00e7almas\u0131n\u0131 sa\u011flayan enerjiyi veren yayd\u0131r. O, kurulduktan sonra, ayarlanan ana dek saatin gidi\u015fine hi\u00e7 kar\u0131\u015fmaz. Yaln\u0131zca g\u00fcnde bir kez, saptanan anda birka\u00e7 saniye s\u00fcresince kar\u0131\u015f\u0131r. Ama kar\u0131\u015f\u0131nca, yani saatin alarm\u0131 \u00e7al\u0131nca, yer yerinden oynar. Alarm \u00e7al\u0131nca saati yerinden oynatmakla kalmaz, saat sahibini de yata\u011f\u0131ndan f\u0131rlat\u0131r. \u00c7almas\u0131 kadar, \u00e7almamas\u0131 da \u00f6nemli sonu\u00e7lar do\u011furabilir. Sahibi uyuyakal\u0131r, i\u015fi ya da treni ka\u00e7\u0131rabilir.<\/p>\n

Sava\u015f teknolojilerine ilgimi (D\u00fcnya Tarihi<\/em> adl\u0131 kitab\u0131n\u0131 \u00e7evirdi\u011fim)<\/p>\n

William H. McNeill \u00e7ekti. Tarihe McNeill’in sava\u015f teknolojileri kavram\u0131 ile Marx’\u0131n \u00fcretim teknolojileri kavram\u0131n\u0131n yan\u0131na konularak bak\u0131ld\u0131\u011f\u0131nda, insanl\u0131k tarihinin daha anla\u015f\u0131l\u0131r ve daha anlaml\u0131 g\u00f6r\u00fclece\u011fini, daha de\u011ferli kavranaca\u011f\u0131n\u0131 san\u0131yorum.<\/p>\n

\u00dcretim teknolojileri az \u00e7ok bilindi\u011fi i\u00e7in, onlar\u0131 sava\u015f teknolojileriyle etkile\u015fimi d\u0131\u015f\u0131nda ele almayaca\u011f\u0131m. Daha \u00e7ok, sava\u015f teknolojileri \u00fczerinde duraca\u011f\u0131m. Sava\u015f teknolojilerinin insanl\u0131k tarihindeki \u00f6nemi hakk\u0131nda bile birka\u00e7 \u00f6rnekle yetinece\u011fim.<\/p>\n

Sapiens’le Neanderthalensis sava\u015ft\u0131 m\u0131?
\n<\/em><\/strong>\u00d6nce, sava\u015f\u0131n insanl\u0131k tarihindeki rol\u00fcyle ilgili bir yanl\u0131\u015f g\u00f6r\u00fc\u015f\u00fc d\u00fczelterek konuya girmeliyiz. Bu, zaman\u0131m\u0131zdan 250 bin y\u0131l kadar \u00f6nceki kal\u0131nt\u0131larda izine rastlan\u0131p, 35 bin y\u0131l \u00f6nceki kal\u0131nt\u0131lardan sonra izi yitirilen Homo neanderthalensis<\/em> ad\u0131 verilen insan t\u00fcr\u00fcn\u00fcn yok olu\u015fuyla ilgili g\u00f6r\u00fc\u015ft\u00fcr. S\u00f6z konusu g\u00f6r\u00fc\u015fe g\u00f6re bu insan t\u00fcr\u00fcn\u00fc, zaman\u0131m\u0131zdan 50 bin y\u0131l kadar \u00f6nce ortaya \u00e7\u0131kan, onunla 15-20 bin y\u0131l ayn\u0131 b\u00f6lgelerde (Avrupa’da ve Ortado\u011fu’da) birlikte ya\u015fam\u0131\u015f olan \u00e7a\u011fda\u015f tipte Homo sapiens<\/em> insan\u0131 soyk\u0131r\u0131ma u\u011fratm\u0131\u015ft\u0131r. Beyin s\u0131\u011fas\u0131 sapiens<\/em>‘inkinden b\u00fcy\u00fck olan bu t\u00fcr\u00fcn, kaba elli ve kaba ara\u00e7l\u0131 oldu\u011fu i\u00e7in, daha ince parmakl\u0131 ve daha ince ara\u00e7 tak\u0131m\u0131na sahip olan sapiens<\/em> t\u00fcr\u00fcn\u00fcn insanlar\u0131nca “avlanarak” [?] soyunun kurutuldu\u011fu ileri s\u00fcr\u00fcld\u00fc (30).<\/p>\n

Soyk\u0131r\u0131m, daha geli\u015fmi\u015f bir silah tak\u0131m\u0131 kadar daha iyi \u00f6rg\u00fctl\u00fcl\u00fc\u011f\u00fc ve d\u00fc\u015fman say\u0131lan toplulu\u011fun soyunu kurutma amac\u0131na y\u00f6nelik bir ideolojiye sahip olmay\u0131 gerektirir. 16. y\u00fczy\u0131lda bunlara sahip olan \u0130spanyollar bile Orta Amerika’da, Amerikan yerlilerinin k\u00fclt\u00fcr\u00fcn\u00fc kurutmu\u015f, soyunu kurutamam\u0131\u015flard\u0131r. 20. y\u00fczy\u0131lda bunlardan fazlas\u0131na (propagandaya) sahip olan Cermenlerin de Yahudileri t\u00fcmden yok edemediklerini biliyoruz. \u00d6yleyse, b\u00f6yle bir i\u015fi ilkel sapiens<\/em> topluluklar\u0131n\u0131n d\u00fc\u015f\u00fcnmesi ve ba\u015farmas\u0131 d\u00fc\u015f\u00fcn\u00fclemez! Kald\u0131 ki o tarihler i\u00e7in sava\u015ftan bile s\u00f6z edilemez.<\/p>\n

Sava\u015f teknolojisi ile \u00fcretim teknolojisinin etkile\u015fimi
\n<\/em><\/strong>Sava\u015f\u00e7\u0131 ili\u015fkilerin insanl\u0131k tarihine ilk \u00f6nemli etkisini (M\u00d6 5. biny\u0131ldan ba\u015flayarak) hareketli bir ya\u015fam bi\u00e7imine sahip g\u00f6\u00e7ebe \u00e7oban topluluklar\u0131n yerle\u015fik \u00e7ift\u00e7i topluluklardan toplumsal art\u0131 aktarmak i\u00e7in \u00fczerlerine egemen y\u00f6netici s\u0131n\u0131f olarak kurulmalar\u0131n\u0131n olu\u015fturdu\u011funu g\u00f6rd\u00fck. B\u00f6ylece insanl\u0131\u011f\u0131n ilkel, s\u0131n\u0131fs\u0131z, e\u015fitlik\u00e7i topluluk evresinden, uygar (kentli) s\u0131n\u0131fl\u0131, devletli toplum evresine ge\u00e7mesine yol a\u00e7t\u0131klar\u0131n\u0131 belirtmi\u015ftik. Tarihte, hi\u00e7bir toplulu\u011fun, \u00fcretimine zorla el konmad\u0131k\u00e7a uygar topluma ge\u00e7iren bir toplumsal art\u0131 \u00fcretti\u011fi g\u00f6r\u00fclmez.<\/p>\n

\u00d6te yandan, g\u00fcn\u00fcm\u00fczde uygar toplumlar aras\u0131nda \u00fcretim teknolojisinde ileri olan bir toplum, teknolojiyi sava\u015f teknolojisine de d\u00f6n\u00fc\u015ft\u00fcrebilece\u011fi i\u00e7in, o alanda da \u00fcst\u00fcn konumda g\u00f6r\u00fcl\u00fcr. Ama bu, tarihte ve uygar toplumlar ile barbar topluluklar aras\u0131 sava\u015f\u00e7\u0131 ili\u015fkilerde her zaman ge\u00e7erli bir durum olarak g\u00f6r\u00fcnmez. \u00d6zellikle sava\u015f teknolojilerinde at\u0131l\u0131m (devrim) d\u00f6nemlerinde, ilkel g\u00f6\u00e7ebe \u00e7obanlar, sava\u015f\u0131mc\u0131 ya\u015fam bi\u00e7imleri, sava\u015fla ilgili hammadde kaynaklar\u0131n\u0131n \u00fclkelerinde bulunmas\u0131, e\u015fitlik\u00e7i, dolay\u0131s\u0131yla dayan\u0131\u015fmac\u0131 toplumsal yap\u0131lar\u0131n\u0131n kazand\u0131rd\u0131\u011f\u0131 \u00fcst\u00fcn kolektif eylem g\u00fcc\u00fc gibi nedenlerle, \u00fcretim teknolojisi alan\u0131nda kendilerinden \u00fcst\u00fcn barbar (\u00e7ift\u00e7i) topluluklar\u0131 ve uygar (kentli, devletli) toplumlar\u0131 yenilgiye u\u011fratabilmi\u015flerdir. \u00dcretim teknolojisinde \u00fcst\u00fcn olan toplumun bu g\u00fcc\u00fcn\u00fc sava\u015f teknolojisine d\u00f6n\u00fc\u015ft\u00fcrmesi, zaman al\u0131r. D\u00f6n\u00fc\u015ft\u00fcrene kadar da olan olur.<\/p>\n

Tun\u00e7 sava\u015f teknolojisinin aristokratla\u015ft\u0131r\u0131c\u0131 etkisi: Sava\u015f teknolojilerinin insanl\u0131k tarihine ilk b\u00fcy\u00fck \u00e7apl\u0131 etkisi ise (William H. McNeill’in saptad\u0131\u011f\u0131 \u00fczere (31)) tun\u00e7 sava\u015f teknolojisinin geli\u015ftirilmesiyle oldu. Tun\u00e7 metal\u00fcrjisi Mezopotamya’daki \u00fcretim teknolojisinde ileri uygar toplumda geli\u015ftirildi. Barbar (g\u00f6\u00e7ebe \u00e7oban) topluluklar\u0131n ya\u015fad\u0131klar\u0131 b\u00f6lgelerden getirilen bak\u0131r ile kalay\u0131n (1\/3 oran\u0131nda) kar\u0131\u015ft\u0131r\u0131lmas\u0131yla elde edildi. Tun\u00e7 ve gene uygar d\u00fcnya zanaat\u00e7\u0131lar\u0131n\u0131n geli\u015ftirdi\u011fi tekerlek sanat\u0131 (bar\u0131\u015f teknolojileri) barbarlarca \u00f6\u011frenildi. Bu “bar\u0131\u015f\u00e7\u0131 teknolojiler” (tun\u00e7 sava\u015f arabalar\u0131 bi\u00e7iminde) sava\u015f teknolojisine uyarland\u0131. \u015eefleri tun\u00e7 sava\u015f arabalar\u0131yla silahlanm\u0131\u015f Avrasya g\u00f6\u00e7ebe \u00e7oban kabileleri, M\u00d6 1700-1400 aras\u0131nda uygar d\u00fcnyaya art arda ak\u0131nlar d\u00fczenlediler. Aryanlar Hindistan\u2019\u0131, Kassitler Mezopotamya’y\u0131, Hititler Anadolu’yu, Hiksoslar M\u0131s\u0131r\u2019\u0131, Mikenliler Yunanistan’\u0131 fethettiler. Fetih sava\u015flar\u0131nda en b\u00fcy\u00fck rol\u00fc, atl\u0131 sava\u015f arabalar\u0131 (piyade kar\u015f\u0131s\u0131nda tank gibi) oynay\u0131nca, sava\u015f\u0131n parsas\u0131n\u0131 kabile \u015fefleri toplad\u0131. Ve fethedilen \u00fclkelerden uygarl\u0131\u011fa daha \u00f6nce ge\u00e7memi\u015f olup uygarl\u0131\u011fa bu yolla ge\u00e7enlerde soylular\u0131 olu\u015fturan kabile \u015feflerinin y\u00f6netti\u011fi aristokratik y\u00f6netimler geli\u015fti.<\/p>\n

Demir sava\u015f teknolojisinin demokratla\u015ft\u0131r\u0131c\u0131 etkisi: Demir sava\u015f teknolojisi ise [gene McNeill’e g\u00f6re (32)] hem sava\u015flar\u0131 hem \u00fcretimi demokratla\u015ft\u0131rd\u0131. Demir metal\u00fcrjisi M\u00d6 1200 dolaylar\u0131nda Anadolu’da geli\u015ftirildi. Tun\u00e7 k\u0131l\u0131\u00e7lardan daha etkili ve ucuz olan demir silahlar\u0131 kullan\u0131ma soktu. Bu kez g\u00f6\u00e7ebe \u00e7oban barbar kabilelerin yaln\u0131zca \u015fefleri de\u011fil s\u0131radan \u00fcyeleri de bu silahlar\u0131 edinebildiler. Edinince, bozk\u0131rlardan bir barbar ak\u0131nlar\u0131 seli daha koptu. Kuzey (Avrasya) bozk\u0131rlar\u0131 g\u00f6\u00e7ebelerinden Anadolu’ya inen Frigyal\u0131lar Hitit \u0130mparatorlu\u011fu’na, Kuzey Mezopotamya’ya inen Kimmerler ve \u0130skitler Asur \u0130mparatorlu\u011fu’na son verdiler.<\/p>\n

G\u00fcney (Arabistan) \u00e7\u00f6lleri g\u00f6\u00e7ebelerinden Kenan (Filistin) \u00fclkesine giren \u0130braniler topra\u011fa yerle\u015fip uygarla\u015ft\u0131lar. Aramiler ise ileride S\u00fcmer egemenli\u011fine son vermek, y\u00f6reye dillerini dayatmak \u00fczere, G\u00fcney Mezopotamya’ya s\u0131zan demir silahl\u0131 g\u00fcney (Arabistan) bozk\u0131rlar\u0131 g\u00f6\u00e7ebeleriydi.<\/p>\n

Demir, saban ba\u015fl\u0131\u011f\u0131 bi\u00e7imi verilince, tap\u0131nak ve prens topraklar\u0131nda \u0131rgatl\u0131k yapan k\u00f6yl\u00fclerin, bo\u015f topraklar\u0131 tar\u0131ma (daha kolayl\u0131kla) a\u00e7\u0131p ba\u011f\u0131ms\u0131z k\u00f6yl\u00fcler durumuna gelmelerini sa\u011flad\u0131.<\/p>\n

S\u00fcvari, \u015f\u00f6valye ve ate\u015fli silah sava\u015f teknolojilerinin s\u0131n\u0131fla\u015fmaya etkisi: Barbar ak\u0131nlar\u0131n\u0131n sava\u015f teknolojisindeki geli\u015fme d\u00f6nemlerine rastlayan uygar d\u00fcnya ak\u0131nlar\u0131 s\u00fcrd\u00fc gitti. Bunun \u00f6rneklerinden biri, s\u00fcvari teknolojisi geli\u015fince Medlerin ve Perslerin M\u00d6 7. y\u00fczy\u0131lda Ortado\u011fu imparatorlu\u011funu kurmalar\u0131d\u0131r. \u00d6teki \u00f6rne\u011fi, Franklar\u0131n ve Cermenlerin, \u015f\u00f6valye teknolojisi ile, MS 8. y\u00fczy\u0131lda Avrupa’da feodal d\u00fczeni yerle\u015ftiri\u015flerinde g\u00f6r\u00fcld\u00fc (33). Bununla bitmedi; ate\u015fli silah teknolojisi 14- 16. y\u00fczy\u0131llarda (34) ba\u015flayarak feodal d\u00fczenin temellerini sarst\u0131. Yaln\u0131zca feodal beylerin kalelerini de\u011fil, feodal d\u00fczenlerini ba\u015flar\u0131na y\u0131kt\u0131. H\u0131z\u0131n\u0131 alamay\u0131p, sava\u015f ve ticaret gemileri ile birle\u015ferek (ship and gun = gemi ve top ikilisiyle) d\u00fcnyay\u0131 burjuva toplumuna ve Bat\u0131 egemenli\u011fine a\u00e7maya ba\u015flad\u0131.<\/p>\n

Barbar-uygar etkile\u015fiminin ticarete, ekonomiye etkisi: \u00d6rneklerde g\u00f6sterilmeye \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131 gibi, insanl\u0131k tarihinin itici g\u00fcc\u00fc olarak \u00fcretim teknolojileri yan\u0131 s\u0131ra sava\u015f teknolojisinin etkisine de bak\u0131lmal\u0131. \u00dcretim ili\u015fkileri yan\u0131 s\u0131ra sava\u015f ili\u015fkilerine g\u00f6z at\u0131lmal\u0131. \u00c7\u00fcnk\u00fc sava\u015f teknolojileri, \u00fcretim teknolojileri gibi, toplumsal art\u0131 aktar\u0131m\u0131yla s\u0131k\u0131 ili\u015fkili olan, dolay\u0131s\u0131yla uzmanla\u015fman\u0131n, teknolojik geli\u015fmenin itici g\u00fcc\u00fcn\u00fc olu\u015fturabilen bir etmendir. Ayr\u0131ca sava\u015f teknolojilerinin toplumlara etkisine bakmak, barbar topluluklar ile uygar toplumlar\u0131n ve \u00fcretim teknolojileri ile sava\u015f teknolojilerinin etkile\u015fimini daha iyi yakalamay\u0131 sa\u011flar. Bu, ayn\u0131 zamanda barbar-uygar sava\u015f\u00e7\u0131 ili\u015fkileri \u00fczerinde, gittik\u00e7e daha b\u00fcy\u00fck \u00e7apta ticaret ve ekonomik b\u00fct\u00fcnle\u015fme ili\u015fkilerinin (k\u00fcreselle\u015fmeye dek) geli\u015fmesini daha iyi izleme olana\u011f\u0131n\u0131 verir.<\/p>\n

Sava\u015f\u0131n kirli miras\u0131n\u0131n ar\u0131nd\u0131r\u0131lmas\u0131
\n<\/em><\/strong>Bu durumda sava\u015fa ve sava\u015f teknolojilerine kar\u015f\u0131 tutumumuz ne olmal\u0131? Onlar\u0131 k\u0131nayacak m\u0131y\u0131z, y\u00fcceltecek miyiz? Sava\u015f teknolojilerinin ac\u0131 bedellerini ge\u00e7mi\u015f ku\u015faklar\u0131m\u0131z \u00f6demi\u015ftir. Bar\u0131\u015f teknolojilerine d\u00f6n\u00fc\u015ft\u00fcr\u00fclen miras\u0131 bize kalm\u0131\u015ft\u0131r. Bu miras\u0131 (kalm\u0131\u015fsa kirlerinden ar\u0131nd\u0131rarak) kullanaca\u011f\u0131z. Ama gelecek ku\u015faklara, sava\u015flar\u0131n ve sava\u015f teknolojilerinin \u00fcr\u00fcn\u00fc olmayan temiz miraslar b\u0131rakmal\u0131y\u0131z.<\/p>\n

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Sava\u015f teknolojisinin geli\u015fiminin kronolojik \u00f6zeti<\/strong><\/h2>\n

www.warscholar.com adresinden \u00f6zetleyerek \u00e7evirdi\u011fimiz kronolojiyi sunuyoruz. M\u00d6 3000’den ba\u015flayan kronoloji, bili\u015fim alan\u0131n\u0131n yeni yeni geli\u015fti\u011fi 1980’lerde son buluyor. Dolay\u0131s\u0131yla, silah teknolojisinin, bili\u015fim teknolojisinin yaratt\u0131\u011f\u0131 olanaklarla kazand\u0131\u011f\u0131 yeni boyutlara, bu \u00e7al\u0131\u015fmada yer verilmiyor. Belirtilmesi gereken bir di\u011fer nokta, kronolojinin sava\u015f teknolojisinin geli\u015fimini klasik Avrupamerkezli tarih anlay\u0131\u015f\u0131yla izliyor olmas\u0131. Eksiklikleri, bu \u00e7er\u00e7evede de\u011ferlendirilmelidir. Sava\u015f tarihine ku\u015fbak\u0131\u015f\u0131 bak\u0131ld\u0131\u011f\u0131nda, sald\u0131r\u0131 ve savunma ara\u00e7lar\u0131n\u0131n e\u015fzamanl\u0131 bi\u00e7imde geli\u015fti\u011fi, okurlar\u0131m\u0131z\u0131n da dikkatini \u00e7ekecektir.<\/p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
M\u00d6 30.000<\/td>\nAvc\u0131lar, ilkel tahta yay kulland\u0131.<\/td>\n1453<\/td>\n\u0130stanbul’un d\u00fc\u015f\u00fc\u015f\u00fcnden sonra, Rum ate\u015fi kullan\u0131mdan kalkt\u0131.<\/td>\n<\/tr>\n
M\u00d6 12.000<\/td>\nM\u0131zrak kullan\u0131ld\u0131.<\/td>\n1460-1480<\/td>\nAlmanlar ilk k\u00fc\u00e7\u00fck barutlu silah\u0131 (fitilli t\u00fcfek) yapt\u0131.<\/td>\n<\/tr>\n
M\u00d6 8.000<\/td>\nBalta, m\u0131zrak ve ok i\u00e7in yontularak keskinle\u015ftirilmi\u015f ta\u015f kullan\u0131ld\u0131. Balta sap\u0131 ve m\u0131zrak g\u00f6vdesi olarak tahta sopa kullan\u0131l\u0131yordu. Basit yaylar, m\u0131zrak at\u0131c\u0131lar\u0131, karg\u0131 ve sapanlar vard\u0131.<\/td>\n15. yy Sonlar\u0131<\/td>\nArbaletin silah olarak kullan\u0131m\u0131 sona erdi. Fitilli t\u00fcfek ve \u00e7akmak ta\u015fl\u0131 t\u00fcfekler onun yerini ald\u0131.<\/td>\n<\/tr>\n
M\u00d6 8.000<\/td>\nYerle\u015fimi davetsiz konuklardan korumak i\u00e7in duvarlar yap\u0131ld\u0131. Erken Bronz \u00c7a\u011f\u0131 G\u00fcrz ele g\u00f6re \u015fekillendirildi. H\u0131z\u0131n\u0131 ve vuru\u015f g\u00fcc\u00fcn\u00fc art\u0131rmak i\u00e7in sap eklendi.<\/td>\n15. yy Sonlar\u0131<\/td>\nFrans\u0131zlar, yeni ve geri tepmesi az top arabas\u0131 geli\u015ftirdi.<\/td>\n<\/tr>\n
M\u00d6 3000<\/td>\nBile\u015fik yaylar kullan\u0131ld\u0131. B\u00fck\u00fclmeye direncini art\u0131rmak i\u00e7in, yay\u0131n ortas\u0131 bir boynuzla desteklendi; yay\u0131n \u00f6n\u00fcne kiri\u015f eklenerek, h\u0131z ve germe g\u00fcc\u00fc artt\u0131r\u0131ld\u0131.<\/td>\n1501<\/td>\nFrans\u0131zlar, gemilerde bordalara top delikleri a\u00e7t\u0131.<\/td>\n<\/tr>\n
M\u00d6 3000<\/td>\nMezopotamya’ da astarlanm\u0131\u015f tun\u00e7tan mi\u011ffer kullan\u0131ld\u0131.<\/td>\n1515<\/td>\nK\u00fc\u00e7\u00fck silahlar i\u00e7in emniyet kilidi mekanizmas\u0131 geli\u015ftirildi.<\/td>\n<\/tr>\n
M\u00d6 3. Biny\u0131l\u0131n Ortalar\u0131<\/td>\n\u00d6nce Mezopotamya’da sonra Suriye, Filistin ve M\u0131s\u0131r’da, g\u00fcrz ba\u015fl\u0131\u011f\u0131 i\u00e7in bak\u0131r kullan\u0131ld\u0131.<\/td>\n16. yy<\/td>\nZ\u0131rh t\u00f6rensel bir ara\u00e7 halini ald\u0131.<\/td>\n<\/tr>\n
M\u00d6 2500<\/td>\nS\u00fcmerliler tun\u00e7tan m\u0131zrak ucu, balta ba\u015f\u0131 ve mi\u011ffer yapt\u0131. Mi\u011fferin dayan\u0131kl\u0131la\u015fmas\u0131, g\u00fcrz ba\u015f\u0131n\u0131 keskinle\u015ftirdi.<\/td>\n16. yy<\/td>\nTa\u015f f\u0131rlatan toplar, ta\u015flar\u0131 g\u00fclle bi\u00e7iminde yontman\u0131n zorlu\u011fundan, kullan\u0131mdan kalkt\u0131.<\/td>\n<\/tr>\n
M\u00d6 2500<\/td>\nS\u00fcmerliler sap\u0131n girebilece\u011fi deli\u011fi olan balta ba\u015f\u0131 yapt\u0131.<\/td>\n1543<\/td>\n\u0130ngilizler g\u00fcvenilir demir toplar yapt\u0131.<\/td>\n<\/tr>\n
M\u00d6 2500<\/td>\nS\u00fcmerliler, 4 tekerlekli ve 4 e\u015fek taraf\u0131ndan \u00e7ekilen, dingilsiz sava\u015f arabas\u0131 kulland\u0131.<\/td>\n1592<\/td>\nZ\u0131rhl\u0131 deniz arac\u0131 ilk kez, Koreliler taraf\u0131ndan Japonya ile yap\u0131lan sava\u015fta kullan\u0131ld\u0131.<\/td>\n<\/tr>\n
M\u00d6 2. ve 3. Biny\u0131llar<\/td>\nM\u0131s\u0131r’da ve Mezopotamya’da elektrumdan yap\u0131lma mi\u011ffer ve v\u00fccut z\u0131rh\u0131 kullan\u0131ld\u0131.<\/td>\n1608<\/td>\nTeleskop icat edildi.<\/td>\n<\/tr>\n
M\u00d6 200-1400<\/td>\nGiritliler, omurgal\u0131 ve \u0131skarmozlu gemiler kulland\u0131.<\/td>\n17. yy Sonlar\u0131<\/td>\nS\u00fcng\u00fc yap\u0131ld\u0131. S\u00fcng\u00fc m\u0131zra\u011f\u0131n yerini, \u00e7akmak ta\u015fl\u0131 t\u00fcfek de fitilli t\u00fcfe\u011fin yerini ald\u0131.<\/td>\n<\/tr>\n
M\u00d6 1850<\/td>\nBak\u0131r silahlar d\u00f6v\u00fclerek g\u00fc\u00e7lendirildi.<\/td>\n1750<\/td>\nTop namlusu yekpare olarak yap\u0131labildi, bu da topun isabet g\u00fcc\u00fcn\u00fc art\u0131rd\u0131.<\/td>\n<\/tr>\n
M\u00d6 1700<\/td>\nYunanl\u0131lar koruyucu tun\u00e7tan z\u0131rh, kuvvetli k\u0131l\u0131\u00e7lar ve s\u00fcng\u00fcleme m\u0131zraklar\u0131 kulland\u0131.<\/td>\n1780<\/td>\n\u0130ngilizler k\u00f6m\u00fcrl\u00fc merdane yapt\u0131.<\/td>\n<\/tr>\n
M\u00d6 1600<\/td>\n\u0130ran kabileleri, sava\u015f at\u0131 ve 2 tekerlekli sava\u015f arabas\u0131 kulland\u0131.<\/td>\n1801<\/td>\n\u0130lk \u00e7arkl\u0131 gemi yap\u0131ld\u0131.<\/td>\n<\/tr>\n
M\u00d6 2. Biny\u0131l\u0131n Ortalar\u0131<\/td>\nM\u0131s\u0131r, Hitit ve Filistin sava\u015f arabalar\u0131 \u00e7ok hafif ve ileriydi; 2-3 atla \u00e7ekiliyordu. Atlar\u0131n g\u00f6\u011fs\u00fcne koruyucu ku\u015fak tak\u0131l\u0131yordu.<\/td>\n1803<\/td>\nHenry Shrapnel, patlayan ve metal par\u00e7alar\u0131 sa\u00e7an top mermisini (\u015farapnel) icat etti.<\/td>\n<\/tr>\n
M\u00d6 1500<\/td>\nMezopotamya, Suriye ve M\u0131s\u0131r’da, bal\u0131k pulu bi\u00e7iminde \u00fcst \u00fcste binen tun\u00e7 tabakalardan olu\u015fan z\u0131rh kullan\u0131ld\u0131.<\/td>\n1820<\/td>\n\u0130lk demirden buharl\u0131 gemi yap\u0131ld\u0131.<\/td>\n<\/tr>\n
M\u00d6 1500<\/td>\nBalta, orak k\u0131l\u0131ca (i\u00e7b\u00fckey e\u011fri y\u00fczl\u00fc ve kal\u0131n sapl\u0131 tun\u00e7tan k\u0131l\u0131\u00e7) d\u00f6n\u00fc\u015ft\u00fc.<\/td>\n1829<\/td>\nGemilerde \u00e7arklar\u0131n yerini pervane ald\u0131.<\/td>\n<\/tr>\n
M\u00d6 1400+<\/td>\nK\u0131l\u0131\u00e7lar demirden yap\u0131lmaya ba\u015fland\u0131, uzun y\u00fczl\u00fc k\u0131l\u0131\u00e7 yap\u0131ld\u0131.<\/td>\n1846<\/td>\nPamuk barutu bulundu.<\/td>\n<\/tr>\n
M\u00d6 2. Biny\u0131l Sonu<\/td>\n\u0130nsan ta\u015f\u0131yabilecek g\u00fc\u00e7te at yeti\u015ftirildi, sava\u015f arabas\u0131 kullan\u0131m\u0131 azald\u0131.<\/td>\n1849<\/td>\nC. Minie, minie g\u00fcllesini yapt\u0131.<\/td>\n<\/tr>\n
?<\/td>\nD\u00f6v\u00fclm\u00fc\u015f tun\u00e7tan g\u00f6\u011f\u00fcs z\u0131rh\u0131 ve bald\u0131r z\u0131rh\u0131 kullan\u0131ld\u0131. Eski Yunan’daki a\u011f\u0131r z\u0131rhl\u0131 piyade askerlerinin m\u0131zraklar\u0131 9 ayak, B\u00fcy\u00fck \u0130skender’in m\u0131zraklar\u0131 18 ayak uzunlu\u011fundayd\u0131.<\/td>\n1850<\/td>\nW. Bauer ilkel bir denizalt\u0131 yapt\u0131.<\/td>\n<\/tr>\n
M\u00d6 400<\/td>\nPersler sava\u015f filleri kulland\u0131. Sirakuza’n\u0131n y\u00f6neticisi Dionysus, m\u00fchendislerine Kartaca Sava\u015f\u0131 i\u00e7in askeri mekanik cihazlar yap\u0131lmas\u0131n\u0131 emretti. Gastropel, mekanik a\u011f\u0131r silahlar\u0131n erken bir \u00f6rne\u011fidir.<\/td>\n19. yy Ortas\u0131<\/td>\nToplar\u0131n i\u00e7 bas\u0131nc\u0131n\u0131 \u00f6l\u00e7me tekniklerinin geli\u015fmesiyle, daha etkili toplar yap\u0131ld\u0131.<\/td>\n<\/tr>\n
M\u00d6 400<\/td>\nRomal\u0131lar, k\u00fc\u00e7\u00fck, oval kalkan kulland\u0131.<\/td>\n1853<\/td>\n\u0130ngilizler Enfield t\u00fcfe\u011fini kulland\u0131.<\/td>\n<\/tr>\n
M\u00d6 300 Civar\u0131<\/td>\nYunanl\u0131lar’da zincirden yap\u0131lm\u0131\u015f z\u0131rhlar g\u00f6r\u00fcld\u00fc. Bu z\u0131rhlar daha \u00f6nce Keltler taraf\u0131ndan Asya’da bulunmu\u015ftu. Zincir z\u0131rh, \u015fiddetli darbelere ve at\u0131lan nesnelere kar\u015f\u0131 etkiliydi.<\/td>\n1853-1856<\/td>\nK\u0131r\u0131m Sava\u015f\u0131 s\u0131ras\u0131nda, ilk kez Ruslar may\u0131n\u0131 stratejik bir silah olarak kulland\u0131.<\/td>\n<\/tr>\n
M\u00d6 300 Ortas\u0131<\/td>\nManc\u0131n\u0131k benzeri mekanik a\u011f\u0131r silahlar, gerilme g\u00fcc\u00fcn\u00fcn yan\u0131 s\u0131ra, burulma g\u00fcc\u00fcn\u00fc de kullanmaya ba\u015flad\u0131; b\u00f6ylece g\u00fc\u00e7l\u00fc aletler yap\u0131lmas\u0131 sa\u011fland\u0131.<\/td>\n1862<\/td>\nMitraly\u00f6z\u00fcn patenti al\u0131nd\u0131.<\/td>\n<\/tr>\n
M\u00d6 264<\/td>\n1. Kartaca Sava\u015f\u0131 s\u0131ras\u0131nda Romal\u0131lar, gemileri i\u00e7in borda rampas\u0131 geli\u015ftirdi.<\/td>\n1860’1ar<\/td>\nAmerikan \u0130\u00e7 Sava\u015f\u0131 s\u0131ras\u0131nda, y\u00fcksek kalite d\u00f6kme demirden, yivli toplar yayg\u0131n kullan\u0131ld\u0131.<\/td>\n<\/tr>\n
M\u00d6 1. yy<\/td>\nRomal\u0131lar, pilum (be\u015f ayak uzunlu\u011funda ve ucu m\u0131zrak kafas\u0131ndan olu\u015fan bir silah) yapt\u0131. Pilum, yumu\u015fak demirden yap\u0131ld\u0131\u011f\u0131 i\u00e7in bir cisme \u00e7arpt\u0131\u011f\u0131nda e\u011filiyordu; bu da silah\u0131n d\u00fc\u015fman\u0131n eline ge\u00e7ti\u011finde i\u015flevsiz hale gelmesini sa\u011fl\u0131yordu.<\/td>\n1867<\/td>\nA. Nobel dinamiti icat etti.<\/td>\n<\/tr>\n
M\u00d6 40<\/td>\nRoma gemileri b\u00fcy\u00fck manc\u0131n\u0131klar ve kulelerle tasarland\u0131.<\/td>\n1875<\/td>\nA. Nobel, dumans\u0131z barutu icat etti.<\/td>\n<\/tr>\n
MS 70<\/td>\nRoma manc\u0131n\u0131klar\u0131 55 poundluk ta\u015f\u0131 400 yarda ve \u00f6tesine g\u00f6ndermeye ba\u015flad\u0131.<\/td>\n1880’ler<\/td>\nBuharl\u0131 torpido gemileri liman savunmas\u0131 i\u00e7in kullan\u0131ld\u0131. Bunlar daha sonra modern torpido ve denizalt\u0131 muhribine d\u00f6n\u00fc\u015ft\u00fc.<\/td>\n<\/tr>\n
MS 1. yy<\/td>\nRomal\u0131lar, delici ve ezici darbelere kar\u015f\u0131 dayan\u0131kl\u0131, dilimli demir g\u00f6vde z\u0131rh\u0131 kulland\u0131.<\/td>\nl896<\/td>\n\u0130lk defa z\u0131rhl\u0131 ve silahl\u0131 araba tasarland\u0131.<\/td>\n<\/tr>\n
MS 2. yy<\/td>\nRomal\u0131lar haberle\u015fme g\u00fczerg\u00e2hlar\u0131na kaleler in\u015fa etti.<\/td>\n1900<\/td>\nZeplin yap\u0131ld\u0131.<\/td>\n<\/tr>\n
MS 3. yy<\/td>\nRoma kalelerinde yon kuleler kullan\u0131ld\u0131 ve daha kal\u0131n duvarlar, daha az kap\u0131, daha geni\u015f hendeklerle in\u015fa edilmeye ba\u015fland\u0131.<\/td>\n1903<\/td>\n\u0130lk motorlu u\u00e7ak denemesi yap\u0131ld\u0131.<\/td>\n<\/tr>\n
MS 378<\/td>\nAdrionople Sava\u015f\u0131, s\u00fcvari geli\u015fiminin ba\u015flang\u0131c\u0131n\u0131 i\u015faret eder.<\/td>\nl904<\/td>\nC. Hulsmeyer radar\u0131n patentini ald\u0131.<\/td>\n<\/tr>\n
MS 7. yy<\/td>\nDemir \u00fczengi yayg\u0131nla\u015ft\u0131.<\/td>\n1904-1905<\/td>\n\u0130lk defa Rus-Japon Sava\u015f\u0131’nda telsiz haberle\u015fmesi kullan\u0131ld\u0131.<\/td>\n<\/tr>\n
MS 678<\/td>\nDeniz suyuyla temas etti\u011finde alev alan Rum ate\u015fi (g\u00fcher\u00e7ile, s\u00fclf\u00fcr, petrol, zift kar\u0131\u015f\u0131m\u0131), ilk defa Bizansl\u0131lar taraf\u0131ndan kullan\u0131ld\u0131.<\/td>\n1914<\/td>\nDenizalt\u0131lar sava\u015fta \u00f6nemli bir rol oynamaya ba\u015flad\u0131.<\/td>\n<\/tr>\n
MS 9. yy<\/td>\nGeni\u015f tekerlekli tahta ku\u015fatma kuleleri, ac\u0131lan k\u00f6pr\u00fcler, istihk\u00e2mlara kar\u015f\u0131 kullan\u0131ld\u0131. B\u00fcy\u00fck \u015fahmerdanlar geli\u015fti.<\/td>\n1915<\/td>\n\u0130ngilizler, denizalt\u0131 savar silah\u0131 olarak sualt\u0131 bombas\u0131 kulland\u0131. P. Langevin sonar\u0131 geli\u015ftirdi. Makineli t\u00fcfeklerin pervanesiyle senkronize olan ilk sava\u015f u\u00e7a\u011f\u0131 Fokker yap\u0131ld\u0131. Siper havanlar\u0131 ilk defa kullan\u0131ld\u0131.<\/td>\n<\/tr>\n
MS 9. yy<\/td>\nArbalet (manc\u0131n\u0131k) ortaya c\u0131kt\u0131.<\/td>\n1. D\u00fcnya Sava\u015f\u0131<\/td>\nU\u00e7aksavarlar kullan\u0131ld\u0131. Sava\u015f\u0131n sonunda ke\u015fif ve hava savunmas\u0131nda kullan\u0131lmak \u00fczere u\u00e7ak gemileri ve alev makineleri geli\u015ftirildi.<\/td>\n<\/tr>\n
MS 9. yy Sonu<\/td>\nAt nallar\u0131 kullan\u0131ld\u0131.<\/td>\n1916<\/td>\nFosgen gaz\u0131 geli\u015ftirildi. Mark 1 tanklar\u0131 ilk defa \u00e7at\u0131\u015fmada kullan\u0131ld\u0131.<\/td>\n<\/tr>\n
MS 9. yy<\/td>\n\u00c7inli kimyagerler, barutun \u00f6nc\u00fcl\u00fc olacak siyah bir toz \u00fcretti.<\/td>\nl926<\/td>\n\u0130lk s\u0131v\u0131 iticili roket f\u0131rlat\u0131ld\u0131.<\/td>\n<\/tr>\n
MS 10.-11. yy<\/td>\nKale in\u015fas\u0131nda hendek, kaz\u0131kl\u0131 \u00e7it ve k\u00f6pr\u00fc gibi savunma ama\u00e7l\u0131 unsurlar kullan\u0131ld\u0131. D\u0131\u015f duvarlar a\u011fa\u00e7 yerine ta\u015ftan yap\u0131lmaya ba\u015fland\u0131.<\/td>\nl930’lar<\/td>\n1. Skorsky helikopteri geli\u015ftirdi.<\/td>\n<\/tr>\n
MS 11. yy<\/td>\nMahmuz kullan\u0131ld\u0131. \u015e\u00f6valyelerin giydi\u011fi \u00f6rg\u00fc z\u0131rh, uzun ve dar hale geldi, kollar bile\u011fe kadar uzad\u0131. Dize kadar uzanan z\u0131rhl\u0131 yelek giyildi. Burnu \u00f6rten bir uzant\u0131s\u0131 olan demirden mi\u011ffer de kullan\u0131ld\u0131.<\/td>\n193l<\/td>\nD\u00f6teryum ke\u015ffedildi.<\/td>\n<\/tr>\n
MS 11. yy<\/td>\nUzun yay ortaya \u00e7\u0131kt\u0131.<\/td>\n1935<\/td>\nA. Watson-Watt u\u00e7aklar\u0131 tespit eden bir radar geli\u015ftirdi.<\/td>\n<\/tr>\n
MS 12. yy<\/td>\nSava\u015f eyeri geli\u015ftirildi. Sava\u015f atlar\u0131n\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fc, g\u00fcc\u00fc iyile\u015ftirildi. Z\u0131rhl\u0131, \u00e7\u00f6mlek bi\u00e7imli, b\u00fct\u00fcn y\u00fcz\u00fc \u00f6rten bir burun korumas\u0131 olan kask kullan\u0131ld\u0131.<\/td>\n2. D\u00fcnya Sava\u015f\u0131<\/td>\nSovyetler ilk defa roket-atar kulland\u0131.<\/td>\n<\/tr>\n
MS 12. yy<\/td>\nTrebu\u015fet (b\u00fcy\u00fck kayalar\u0131 f\u0131rlatmak i\u00e7in kullan\u0131lan ku\u015fatma silah\u0131) kullan\u0131ld\u0131.<\/td>\n1940<\/td>\nPlutonyum ke\u015ffedildi.<\/td>\n<\/tr>\n
MS 12. Yy Sonu<\/td>\n\u015e\u00f6valye z\u0131rh\u0131n\u0131n arkas\u0131na, z\u0131rh levha eklendi.<\/td>\n1942<\/td>\nAtom bombas\u0131 yapmak i\u00e7in Amerika, Monhatton Projesi’ni ba\u015flatt\u0131. Tanksavar roketi ya da bazuka yap\u0131ld\u0131. Bazukadan \u00f6nce, z\u0131rhland\u0131r\u0131lm\u0131\u015f tanklara ciddi anlamda zarar verecek bir silah yoktu. U\u00e7ak gemileri donanmalar\u0131n temel sald\u0131r\u0131 arac\u0131 haline geldi.<\/td>\n<\/tr>\n
MS 13. yy<\/td>\n\u00d6rg\u00fc z\u0131rhlar, eldiven yap\u0131m\u0131nda ve atlarda kullan\u0131labilecek kadar geli\u015ftirildi. Yelken donan\u0131ml\u0131, geni\u015f direkli gemiler yap\u0131ld\u0131.<\/td>\n1943<\/td>\n\u0130lk kez radyo kontroll\u00fc gemisavar f\u00fczeleri kullan\u0131ld\u0131.<\/td>\n<\/tr>\n
1250<\/td>\nArka levhalar\u0131 dengelemek i\u00e7in z\u0131rh\u0131n \u00f6n\u00fcne g\u00f6\u011f\u00fcs levhas\u0131 eklendi.<\/td>\n1944<\/td>\nAlmanlar ilk VJ ve V2 roketlerini kulland\u0131. \u0130lk Alman askeri jeti Messerschmidt, sava\u015fta kullan\u0131ld\u0131.<\/td>\n<\/tr>\n
1290-l325<\/td>\nZ\u0131rhl\u0131 levhalar, u\u00e7 noktalarda ve eklem yerlerinde de kullan\u0131ld\u0131. Kalkanlar k\u00fc\u00e7\u00fcld\u00fc.<\/td>\nl945<\/td>\nAtom bombas\u0131 geli\u015ftirildi ve kullan\u0131ld\u0131.<\/td>\n<\/tr>\n
MS 14. yy<\/td>\nModern barutun re\u00e7etesi bulundu. Pusula, usturlab ve geli\u015ftirilmi\u015f d\u00fcmenler sayesinde, uzun mesafeli okyanus yolculuklar\u0131 yap\u0131labildi.<\/td>\n2. D\u00fcnya Sava\u015f\u0131 Sonlar\u0131<\/td>\nAkustik g\u00fcd\u00fcml\u00fc torpil geli\u015ftirildi.<\/td>\n<\/tr>\n
1315<\/td>\n\u0130sve\u00e7liler, 18 ayak uzunlu\u011funda m\u0131zraklar kulland\u0131 ve m\u0131zraklardan olu\u015fan kare \u015feklindeki taktiksel dizili\u015fi geli\u015ftirdi.<\/td>\n1945 Sonlar\u0131<\/td>\nA\u011f\u0131r silahlar\u0131n yerini belirlemek i\u00e7in radar tekniklerinin kullan\u0131m\u0131, kendi kendine y\u00f6nlenen a\u011f\u0131r silahlar\u0131n yap\u0131m\u0131na \u00f6nc\u00fcl\u00fck etti.<\/td>\n<\/tr>\n
1327<\/td>\nBilinen en eski barutlu silah kullan\u0131ld\u0131.<\/td>\n1950-53<\/td>\nKore Savas\u0131 s\u0131ras\u0131nda jet u\u00e7aklar\u0131 u\u00e7ak gemilerinden ilk sava\u015f u\u00e7u\u015flar\u0131n\u0131 ger\u00e7ekle\u015ftirdi. Helikopterler ilk kez geni\u015f \u00f6l\u00e7ekte kullan\u0131ld\u0131.<\/td>\n<\/tr>\n
1357-1453<\/td>\n\u0130ngiliz uzun yay\u0131, Y\u00fczy\u0131l Sava\u015f\u0131’nda zafer kazand\u0131. \u00c7ok yelkeni ve dire\u011fi bulunan, d\u00fcz gemiler, tek direkli, tek yelkenli dairesel gemilerin yerini ald\u0131. H\u0131zl\u0131yd\u0131lar ve top kullan\u0131labiliyordu.<\/td>\n1954<\/td>\nAmerika, ilk hidrojen bombas\u0131n\u0131 test etti. Uzun menzilli, k\u0131talararas\u0131 balistik f\u00fczeler, Amerika taraf\u0131ndan geli\u015ftirildi. \u0130lk n\u00fckleer denizalt\u0131 Noutilus kullan\u0131ma girdi.<\/td>\n<\/tr>\n
1385<\/td>\nPortekizliler, bocurgat\u0131 etkin bicimde kulland\u0131.<\/td>\n1961<\/td>\nN\u00fckleer g\u00fc\u00e7le \u00e7al\u0131\u015fan sava\u015f gemisi yap\u0131ld\u0131.<\/td>\n<\/tr>\n
Ge\u00e7 14. yy<\/td>\nTa\u015ftan g\u00fclleler f\u0131rlatan, d\u00f6vme demir ku\u015fatma toplar\u0131 kullan\u0131ld\u0131.<\/td>\nl963<\/td>\nYakla\u015fan Sovyet f\u00fczelerini belirlemek \u00fczere, Kuzey Amerika erken uyar\u0131 radar sistemi olu\u015fturuldu.<\/td>\n<\/tr>\n
15. yy<\/td>\nDeniz ara\u00e7lar\u0131nda top kullan\u0131ld\u0131. \u0130stihk\u00e2m ve kale duvarlar\u0131 daha g\u00fc\u00e7l\u00fc toplara kar\u015f\u0131 korunabilmesi i\u00e7in, daha kal\u0131n ve al\u00e7ak in\u015fa edildi.<\/td>\n1964-73<\/td>\nVietnam Sava\u015f\u0131 s\u0131ras\u0131nda karadan havaya f\u00fczeler, etkin kullan\u0131ld\u0131. Hovercroft i\u00e7 k\u0131s\u0131mlardaki su yollar\u0131nda kullan\u0131ld\u0131.<\/td>\n<\/tr>\n
1400-1500’1er<\/td>\nUcunda sava\u015f baltas\u0131 bulunan uzun m\u0131zraklar, Avrupa’da yayg\u0131nla\u015ft\u0131.<\/td>\n1967<\/td>\nKaradan karaya f\u00fczelerin ilk etkin kullan\u0131m\u0131.<\/td>\n<\/tr>\n
15. yy<\/td>\nTop namlusunun iki yan\u0131na tutturulan millerden olu\u015fan ve topun namlusunun ta\u015f\u0131y\u0131c\u0131 \u00fczerinde a\u015fa\u011f\u0131-yukar\u0131 hareketini sa\u011flayan muylu yata\u011f\u0131 geli\u015ftirildi.<\/td>\n1980’ler<\/td>\nYaz\u0131l\u0131m kontroll\u00fc silah sistemleri yayg\u0131n bir bicimde kullan\u0131ld\u0131.<\/td>\n<\/tr>\n
1400-1430<\/td>\nBronz toplar, d\u00f6v\u00fclm\u00fc\u015f demirden toplarla rekabet etmeye ba\u015flad\u0131.<\/td>\n1980+<\/td>\nSeyreltilmi\u015f uranyumlu mermiler, z\u0131rhlar ve radara yakalanmayan u\u00e7aklar geli\u015ftirildi.<\/td>\n<\/tr>\n
1440<\/td>\nTamamen z\u0131rh levhadan olu\u015fturulan ilk giysi.<\/td>\n<\/td>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

 <\/p>\n

Sonu\u00e7: BARI\u015e DUASI<\/strong><\/h2>\n

Ya\u015fam bir sava\u015f de\u011fildir. Sava\u015f bir do\u011fa yasas\u0131, hi\u00e7 de\u011fildir. Sava\u015f insanl\u0131\u011f\u0131n k\u00fclt\u00fcrel evriminin belli bir noktas\u0131nda ortaya \u00e7\u0131km\u0131\u015ft\u0131r, belli ko\u015fullar\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. S\u00f6z konusu ku\u015faklar\u0131n de\u011fi\u015fmesiyle sava\u015f da insanl\u0131\u011f\u0131n yakas\u0131n\u0131 b\u0131rakacakt\u0131r. Daha do\u011frusu, insanl\u0131k sava\u015f\u0131 ba\u015f\u0131ndan atacakt\u0131r. S\u0131n\u0131fl\u0131 toplumu ve devleti de. Belki onlarla birlikte, belki onlardan \u00f6nce, belki onlardan sonra. Bu, ko\u015fullara ba\u011fl\u0131.<\/p>\n

Ancak, sava\u015f s\u0131n\u0131fl\u0131 toplum ve devlet gibi k\u00fclt\u00fcrel evrimin \u00fcr\u00fcn\u00fc olmakla birlikte, k\u00f6klerini insan psikolojisinin derinlerine salm\u0131\u015ft\u0131r. Ve insan psikolojisi, insan\u0131n organik evriminin \u00fcr\u00fcn\u00fc olan insan fizyolojisine dayan\u0131r. Bununla birlikte, psikolojimiz t\u00fcmden do\u011fal bir veri olmay\u0131p ko\u015fullara g\u00f6re bi\u00e7imlenir. \u0130nsan gelecekte, organik evrimine kar\u0131\u015farak fizyolojisini de\u011fi\u015ftirebilir mi? \u00d6rne\u011fin adrenalin salg\u0131s\u0131n\u0131 denetleyebilir mi? Ya da tehlike, g\u00fcvensizlik ko\u015fullar\u0131nda insan\u0131n umars\u0131zl\u0131k (desperation) psikolojisine d\u00fc\u015fmesine katk\u0131s\u0131 olan beynin (bildi\u011fimiz-bilmedi\u011fimiz) \u00f6teki salg\u0131lar\u0131n\u0131 denetleyebilir mi? Denetleyebilirse ne \u00f6l\u00e7\u00fcde ve ne zaman? Bunu bug\u00fcnden bilemeyiz.<\/p>\n

Ama bug\u00fcnk\u00fc do\u011fam\u0131z\u0131 korku, g\u00fcvensizlik psikolojisine y\u00f6nelten ko\u015fullar\u0131n\u0131 biliyorsak onlar\u0131 \u00f6nleyebiliriz. Nas\u0131l m\u0131? Her toplumun her bir \u00fcyesine bireysel ve toplumsal g\u00fcvenlik sa\u011flayacak \u00f6rg\u00fctlenmelere giderek. Toplumsal \u00f6rg\u00fctler, ne do\u011fan\u0131n ne de Tanr\u0131n\u0131n verileridir; insanlarca olu\u015fturulup geli\u015ftirildiklerine g\u00f6re bu, olanaks\u0131z g\u00f6r\u00fcnm\u00fcyor. \u00d6zetle sava\u015fs\u0131z bir ya\u015fam olanakl\u0131d\u0131r. Bunu kuzenlerimiz goriller ba\u015farm\u0131\u015ft\u0131r. Onlardan \u00e7ok daha ileri organik ve k\u00fclt\u00fcrel donan\u0131ma sahip olan insanlar da ba\u015farabilir.<\/p>\n

Bu noktada paradoksal bir durumla kar\u015f\u0131 kar\u015f\u0131yay\u0131z. \u0130nsan\u0131n (gorilden farkl\u0131 olarak) “kavgac\u0131” olmas\u0131 da gorilinkinden daha ileri organik evrimine (bozmaddesinin geli\u015fkinli\u011fine, dikili\u015fine) ve kuzenlerinden daha ileri k\u00fclt\u00fcrel evrimine (maddesel ve simgesel ara\u00e7lar\u0131na) dayan\u0131r. Bir ba\u015fka deyi\u015fle insan, do\u011fal olarak, do\u011fan\u0131n ”en y\u0131rt\u0131c\u0131 hayvan\u0131\u201d de\u011fildir. Ama\u00e7lar\u0131na ula\u015fmada en etkili ara\u00e7lar yapabildi\u011fi i\u00e7in \u00f6teki canl\u0131lara ve kendi t\u00fcr\u00fcnden canl\u0131lara en b\u00fcy\u00fck zararlar\u0131 verebilmektedir. Ama ayn\u0131 ara\u00e7lar sava\u015f\u00e7\u0131 ama\u00e7lar kadar, bar\u0131\u015f\u00e7\u0131 ama\u00e7lara ula\u015f\u0131lmas\u0131nda da etkilidir.<\/p>\n

Sava\u015f\u0131n insanl\u0131k tarihinin (s\u0131n\u0131fl\u0131 toplum ve devlet d\u00f6nemi gibi) kal\u0131c\u0131 olmayan bir d\u00f6neminin kurumu oldu\u011funu belirttik. S\u0131n\u0131flar\u0131n ve devletin bulunmad\u0131\u011f\u0131 ilkel topluluk d\u00f6nemlerinde (dar anlam\u0131yla) sava\u015f\u0131n da bulunmad\u0131\u011f\u0131 anla\u015f\u0131l\u0131yor. \u00c7a\u011fda\u015f ilkel topluluklarda \u00e7at\u0131\u015fmalar (uygarlar\u0131n ilkellerin varl\u0131klar\u0131na y\u00f6nelen sald\u0131r\u0131larla kar\u015f\u0131la\u015f\u0131lmad\u0131k\u00e7a) cana ve mala fazla zarar vermeyen kavgalar\u0131 pek a\u015fm\u0131yor. Ama bu da bizi yan\u0131lt\u0131p (yanl\u0131\u015f) umutland\u0131rmamal\u0131. Onlar\u0131n kavgalar\u0131n\u0131n b\u00f6yle kalmas\u0131 (g\u00fcvercinlerin, gorillerin durumunda oldu\u011fu gibi) do\u011falar\u0131n\u0131n, toplumsal d\u00fczenlerinin “iyi” olmas\u0131ndan \u00e7ok, ara\u00e7lar\u0131n\u0131n bizimkiler kadar etkin (ileri) olmamas\u0131d\u0131r. \u00d6yleyse \u00e7\u00f6z\u00fcm, ne ilkel toplulu\u011fa d\u00f6nmekte ne de teknoloji d\u00fc\u015fmanl\u0131\u011f\u0131nda yatmaktad\u0131r. \u0130lkel topluluk e\u015fitlik\u00e7i, dayan\u0131\u015fmac\u0131, payla\u015fmac\u0131 de\u011ferleriyle (i\u00e7te) insan-insan ili\u015fkilerinde g\u00fcvensizli\u011fin bulunmad\u0131\u011f\u0131 bir toplumdur. Ama \u00f6teki topluluklarla (d\u0131\u015fta) ili\u015fkilerde hi\u00e7 de g\u00fcvenli ko\u015fullar sunmaz. \u0130nsan-do\u011fa ili\u015fkilerinde ise geri teknolojisinden dolay\u0131 uygar toplumun insan\u0131ndan \u00e7ok daha g\u00fcvensizdir.<\/p>\n

\u00c7\u00f6z\u00fcm, daha \u00f6nce belirtildi\u011fi gibi ilkel toplumun e\u015fitlik\u00e7i \u00f6rg\u00fctleni\u015fi, dayan\u0131\u015fmac\u0131, b\u00f6l\u00fc\u015fmeci de\u011ferleri ile, ancak uygar toplumun teknolojisiyle alt\u0131ndan kalk\u0131labilecek “bolluk” ko\u015fullar\u0131n\u0131 birle\u015ftirmeye \u00e7al\u0131\u015fmak olarak g\u00f6r\u00fcn\u00fcyor. Bu yolda neler yap\u0131labilir:<\/p>\n

1) Avc\u0131, sava\u015f\u00e7\u0131, y\u00f6netici k\u00fclt\u00fcrel kal\u0131t\u0131m\u0131n \u00fcst\u00fcne kurulup oturmu\u015f erkek k\u00fclt\u00fcr\u00fcne ele\u015ftirel yakla\u015f\u0131mlar geli\u015ftirilebilir. Onun baz\u0131 de\u011ferlerinin yerine kad\u0131n k\u00fclt\u00fcr\u00fcn\u00fcn (saymaya kalkmayaca\u011f\u0131m) baz\u0131 de\u011ferlerinin se\u00e7ilip, k\u0131z \u00e7ocu\u011fu-erkek \u00e7ocu\u011fu ayr\u0131m\u0131 yap\u0131lmaks\u0131z\u0131n toplumsalla\u015fma, e\u011fitim, medya kurumlar\u0131yla gelecek ku\u015faklara mal edilebilir. Bu yolda baz\u0131 kurumlarda erkekleri y\u00f6netimden uzakla\u015ft\u0131rmak gerekebilir. Hi\u00e7 de\u011filse kad\u0131nlara y\u00fczde 50’nin \u00fczerinde bir kota tan\u0131nabilir.<\/p>\n

2) G\u00f6\u00e7ebe ya\u015fam bi\u00e7iminin sava\u015f\u00e7\u0131 e\u011filimi, g\u00f6\u00e7ebeli\u011fin tarihe g\u00f6m\u00fcld\u00fc\u011f\u00fc \u00e7a\u011f\u0131m\u0131z i\u00e7in bar\u0131\u015fa tehlike olu\u015fturmaz. Ancak (Bat\u0131l\u0131lar\u0131n Yeni D\u00fcnya’da ve Eski D\u00fcnya’n\u0131n G\u00fcney Afrika gibi baz\u0131 b\u00f6lgelerinde yapt\u0131klar\u0131 an\u0131msanarak) benzeri \u015fiddetli g\u00fcvensizlik durumlar\u0131 yaratan toplu g\u00f6\u00e7 olgusu ve sorunlar\u0131 \u00e7\u00f6z\u00fclmelidir.<\/p>\n

3) Bug\u00fcnk\u00fc bi\u00e7imiyle eme\u011fe dayanmayan (ya da orans\u0131z dayanan), ba\u015fkalar\u0131n\u0131n yararlanmas\u0131na kapal\u0131, miras ile ancak belli ki\u015filerin yararlanmas\u0131na a\u00e7\u0131k, sahiplerinin bile \u00e7ok az yararland\u0131\u011f\u0131 “sahiplenici” m\u00fclkiyet yerine eme\u011fe dayal\u0131 “yararlan\u0131c\u0131” kullan\u0131m kurumlar\u0131 geli\u015ftirilebilir.<\/p>\n

4) \u0130nanca dayanan \u00f6ted\u00fcnyac\u0131 de\u011ferler i\u00e7in bu d\u00fcnyay\u0131 harcayabilen de\u011ferlere sahip dinsel k\u00fclt\u00fcr ve d\u00fc\u015f\u00fcn\u00fc\u015f ele\u015ftiriye a\u00e7\u0131labilir. Onun yerine bilimsel d\u00fc\u015f\u00fcn\u00fc\u015fe da yanan, bud\u00fcnyac\u0131 ve insanc\u0131l (h\u00fcmanist) de\u011ferler geli\u015ftiren ele\u015ftirel d\u00fcnya g\u00f6r\u00fc\u015fleri olu\u015fturulabilir.<\/p>\n

5) Devletin sa\u011flad\u0131\u011f\u0131 yurtta\u015fl\u0131k haklar\u0131 yerine, bir sava\u015f makinesi olan devletin yerini alacak kurumlarca insan haklar\u0131 geli\u015ftirilebilir. Bunlar\u0131n ba\u015f\u0131na, ya\u015fam hakk\u0131n\u0131n yan\u0131na “sava\u015fmama (\u00f6lmeme, \u00f6ld\u00fcrmeme) hakk\u0131” konabilir. (Bir\u00e7ok \u00fclkede kald\u0131r\u0131lm\u0131\u015f, bir\u00e7o\u011funda kald\u0131r\u0131lmak \u00fczere olan) askerlik gibi bir yurtta\u015fl\u0131k g\u00f6revi yerine “paral\u0131 askerlik” (profesyonel ordu) edinme yolu da kapat\u0131labilir. Bunun i\u00e7in burjuva i\u015f hukukundan bile \u00e7\u0131karsamalar yap\u0131labilir: “Ya\u015fam\u0131 tehlikeye atan (\u00f6lme, \u00f6ld\u00fcrme olas\u0131l\u0131\u011f\u0131 bulunan) s\u00f6zle\u015fme yap\u0131lamaz. Ve bir kimsenin gelecek y\u0131llar\u0131 hakk\u0131nda se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fcne ambargo koyan (\u00f6rne\u011fin bir y\u0131l\u0131 a\u015fan) i\u015f s\u00f6zle\u015fmeleri ge\u00e7erli say\u0131lmaz” kural\u0131 getirilebilir. B\u00f6ylece askerli\u011fin bir meslek, bir kariyer, bir uzmanl\u0131k olmas\u0131n\u0131n yollar\u0131 t\u0131kanabilir. \u0130nsan haklar\u0131 i\u00e7in de g\u00fcvenlik hakk\u0131, yaln\u0131zca can g\u00fcvenli\u011fi de\u011fil, genel ve (\u00f6rne\u011fin a\u00e7 a\u00e7\u0131k kalmama gibi) her hak alan\u0131nda \u00f6zel gelecek g\u00fcvenli\u011fi geli\u015ftirilip ger\u00e7ekle\u015ftirilebilir.<\/p>\n

6) Son olarak, bir d\u00fc\u015f, fantezi gibi g\u00f6r\u00fcnse de, vejetaryenlik \u00f6zendirilebilir. Hitler \u00f6rne\u011fi onaylamasa da, kitlesel \u00e7apta ele al\u0131nd\u0131\u011f\u0131nda, et yemeyen, yiyemeyen insanlar\u0131n sava\u015f karar\u0131 almaya akl\u0131n\u0131n, sava\u015fa kat\u0131lmaya g\u00f6nl\u00fcn\u00fcn, adam yaralay\u0131p \u00f6ld\u00fcrmeye elinin varmayaca\u011f\u0131 s\u00f6ylenebilir.<\/p>\n

Bir bar\u0131\u015f duas\u0131nda b\u00f6yle d\u00fc\u015fler g\u00f6r\u00fclebilir. Ger\u00e7eklik d\u00fcnyas\u0131nda ise sava\u015f, bir y\u00f6n\u00fcyle toplumsal ve topluluklar aras\u0131 \u00f6rg\u00fctlenme bi\u00e7imleriyle, bir y\u00f6n\u00fcyle bireysel davran\u0131\u015flarla ilgilidir. Genel olarak bireylerin ve toplumlar\u0131n g\u00fcven ve g\u00fcvensizlik duygular\u0131, kar\u015f\u0131la\u015f\u0131lan sorunlar\u0131 ak\u0131lc\u0131, bar\u0131\u015f\u00e7\u0131 yollarla ya da duygusal tepkilerle, \u015fiddetle \u00e7\u00f6zme yolundaki k\u00fclt\u00fcrel geli\u015fkinlik d\u00fczeyleriyle ili\u015fkilidir. G\u00fcvensizlik duygusu ise, g\u00fcvensizlik yaratan nesnel ko\u015fullar\u0131n kald\u0131r\u0131ld\u0131\u011f\u0131 durumlarda bile bir s\u00fcre s\u00fcrebilmektedir. “G\u00fcven aral\u0131\u011f\u0131” denebilecek bu s\u00fcre, duygulara b\u0131rak\u0131l\u0131rsa, tarih bilincinin derecesine g\u00f6re, o konuda ge\u00e7mi\u015fte ya\u015fanan g\u00fcvensizlik s\u00fcresi kadar s\u00fcrebilir. Ama insan\u0131n rasyonel yan\u0131na seslenen a\u00e7\u0131klama ve d\u00fc\u015f\u00fcncelerle bu s\u00fcre k\u0131salt\u0131labilir. Altyap\u0131sal temelleri at\u0131lm\u0131\u015fsa, insan\u0131n insana duydu\u011fu g\u00fcvensizlik, birka\u00e7 ku\u015fak i\u00e7inde g\u00fcvene d\u00f6n\u00fc\u015ft\u00fcr\u00fclebilir; d\u00f6n\u00fc\u015ft\u00fcr\u00fclmelidir ki sava\u015f\u0131n k\u00f6k\u00fc kurutulabilsin.<\/p>\n

D\u0130PNOTLAR
\n<\/strong>1) Ayr\u0131nt\u0131l\u0131 a\u00e7\u0131klama i\u00e7in bak. Adam \u015eenel, \u0130nsan ve Evrim Ger\u00e7e\u011fi<\/em>, Ankara, 2003, \u00d6zg\u00fcr \u00dcniversite Kitapl\u0131\u011f\u0131, s. l6l vd.
\n2) ABD ba\u015fkanlar\u0131ndan Theodore Roosevelt, Birinci D\u00fcnya Sava\u015f\u0131 sonras\u0131nda ABD’de uygulamaya konan New Deal (Yeni Uzla\u015fma) program\u0131n\u0131n mimar\u0131 Franklin D. Roosevelt (l882-l945) ile kar\u0131\u015ft\u0131r\u0131lmamal\u0131.
\n3) Edward McNall Burns, \u00c7a\u011fda\u015f Siyasal D\u00fc\u015f\u00fcnceler<\/em> l850-1950, \u00e7ev. A. \u015eenel, Ankara, 1984, Birey ve Toplum Yay\u0131nlar\u0131, ss. 448-9.
\n4) Benito Mussolini, “Fascismo”, Enciclopedia ltaliana<\/em> (l932) kayna\u011f\u0131ndan \u00e7ev. Pars Esin; bak. Mete Tun\u00e7ay (der.) Bat\u0131da Siyasal D\u00fc\u015f\u00fcnceler Tarihi Se\u00e7ilmi\u015f Yaz\u0131lar<\/em> (Yak\u0131n \u00c7a\u011f cildi), Ankara, 1969, A.\u00dc. SBF Yay\u0131n\u0131, s. 251, 256 ve 253. Ayr\u0131ca Mussolini, sava\u015f\u0131 ahlaka ters de\u011fil, d\u00fcz bulmu\u015ftu. Bunu bir konu\u015fmas\u0131nda (ve yaz\u0131s\u0131nda) s\u00f6yledi\u011fi \u015fu s\u00f6zlerden \u00e7\u0131kar\u0131yoruz: “Herkesten \u00e7ok [Zor \u00dcst\u00fcne D\u00fc\u015f\u00fcnceler adl\u0131 yap\u0131t\u0131n yazar\u0131] Sorel’e bor\u00e7lu sayar\u0131m kendimi. Bence [de] zora ba\u015fvurmak ahlaka uygundur. Pazarl\u0131k ve tavizlerden daha uygundur ahlaka.” (Daha fazla bilgi i\u00e7in bak. Adam \u015eenel, Sa\u011fc\u0131 D\u00fc\u015f\u00fcn\u00fc\u015f\u00fcn Kritik Tarihi<\/em>, Ankara, 1968, Do\u011fan Yay\u0131nevi, s. 181.
\n5) Kar\u015f. Adolf Hitler, Kavgam<\/em>, \u00e7ev. Mine Toker, \u0130stanbul l 975, Toker Yay\u0131nlar\u0131 (2001 tarihli l6. bask\u0131s\u0131), s. l6l vd.
\n6) Hitler, Kavgam<\/em>, ss. 299-300.
\n7) Robin Blackburn’\u00fcn bir saptamas\u0131.
\n8) William l. Shirer, Nazi \u0130mparatorlu\u011fu<\/em>, \u00e7ev. Rasih G\u00fcran, \u0130stanbul, 1970, A\u011fao\u011flu Yay\u0131nevi, cilt 1, s. 146.
\n9) Ayr\u0131nt\u0131l\u0131 bilgi i\u00e7in bak. Osman G\u00fcrel, Ya\u015fam\u0131n K\u00f6keni<\/em>, \u0130stanbul, l999, Pan Yay\u0131nc\u0131l\u0131k, s. l2.
\n10) Ayr\u0131nt\u0131l\u0131 bilgi i\u00e7in bak. Al\u00e2eddin \u015eenel, \u0130lkel Topluluktan Uygar Topluma<\/em>, Ankara, 1995, Bilim ve Sanat Yay\u0131nlar\u0131, s. 255.
\n11) Devletin bask\u0131 ayg\u0131tlar\u0131 (DBA) ve devletin ikna ayg\u0131tlar\u0131 (D\u0130A) ayr\u0131m\u0131 i\u00e7in bak. Louis Althusser, \u0130deoloji ve Devletin \u0130deolojik Ayg\u0131tlar\u0131<\/em> (\u00e7e\u015fitli \u00e7eviri ve bask\u0131lar\u0131).
\n12) Genler canl\u0131lar\u0131n fizyolojilerini belirler, duygular\u0131n\u0131 ve d\u00fc\u015f\u00fcncelerini belirlemezler. Duyu organlar\u0131 organik evrimin \u00fcr\u00fcn\u00fcd\u00fcr; duygu ve d\u00fc\u015f\u00fcnceler ise, k\u00fclt\u00fcrel evrimle ili\u015fkili olgulard\u0131r. Dolay\u0131s\u0131yla, kal\u0131t\u0131mla de\u011fil “k\u00fclt\u00fcrel kal\u0131t\u0131m” ile ge\u00e7erler. Sava\u015f, hatta sald\u0131rganl\u0131k, duygularla ve d\u00fc\u015f\u00fcncelerle ilgili durumlarda karma\u015f\u0131k nedenlerin sonucu olan davran\u0131\u015flard\u0131r. Tek bir duygu, tek bir d\u00fc\u015f\u00fcnce bile kal\u0131t\u0131mla ana babadan \u00e7ocu\u011fa ge\u00e7mez. D\u00fc\u015f\u00fcnceler ge\u00e7seydi, binlerce y\u0131ld\u0131r kullan\u0131lan (d\u00fc\u015f\u00fcnme arac\u0131 olan) s\u00f6zc\u00fckler bebe\u011fe ge\u00e7erdi. Duygular ge\u00e7seydi bebekler, \u0130ngiliz olup Cermen \u0131rk\u00e7\u0131l\u0131\u011f\u0131n\u0131 savunan Houston Stewort Chamberlain’in (1855-l927) sand\u0131\u011f\u0131 gibi “bir Yahudi \u00e7ocu\u011fu [bebe\u011fi] Alman \u00e7ocu\u011funun [bebe\u011finin] bulundu\u011fu odaya girince \u00e7ok derinden gelen bir duyguyla ama mutlaka aglamaya ba\u015flar” idi (Bak. Muzaffer \u015eerif, Irk Psikolojisi<\/em>, s. 14’den \u015eenel, Irk ve Irk\u00e7\u0131l\u0131k D\u00fc\u015f\u00fcncesi<\/em>, s. 99). Bebek hangi dili konu\u015fan ailede, toplumda yeti\u015firse yeti\u015fsin, ana babas\u0131n\u0131n dilini (\u00f6gretilmeden) konu\u015fabilirdi. Hi\u00e7 de\u011filse bir iki s\u00f6zc\u00fc\u011f\u00fc s\u00f6ylemeliydi. Duygular ve d\u00fc\u015f\u00fcnceler kal\u0131t\u0131mla ge\u00e7mezler, \u00e7\u00fcnk\u00fc Hume’dan (1711-1776) beri biliniyor ki insan “tabula rasa” bir beyinle do\u011far, duygular ve d\u00fc\u015f\u00fcnceler i\u00e7ine sonra dolar. Sald\u0131rganl\u0131k konusunda ayr\u0131ca bak. T\u00fcrker Alkan, Sald\u0131rganl\u0131k \u00d6nyarg\u0131 ve Yabanc\u0131 D\u00fc\u015fmanl\u0131\u011f\u0131<\/em>, \u0130stanbul, 1983, 208s.
\n13) Ayr\u0131nt\u0131s\u0131 ve \u00e7izelgesi i\u00e7in bak. \u015eenel, \u0130nsan ve Evrim Ger\u00e7e\u011fi<\/em>, s. 94. \u0130nsan\u0131n g\u00fc\u00e7l\u00fc belle\u011finin \u00fcr\u00fcn\u00fc olan zaman kavram\u0131n\u0131n korku yan\u0131 s\u0131ra, \u00f6teki \u00fcr\u00fcn\u00fc umuttur. Belli belirtileri izleyen olumlu geli\u015fmeleri an\u0131msamak ve ummakt\u0131r. Korku kadar olmasa da umut da sava\u015f psikolojisinin bir \u00f6\u011fesidir. Ger\u00e7ekten d\u00fc\u015f\u00fcn\u00fcrler ve politikac\u0131lar bunun bilincindedirler ki ge\u00e7mi\u015finde Yunan devlet adam\u0131 ve komutan\u0131 olan Romal\u0131 tarih\u00e7i Polybios, insanlar\u0131n korkuyla ve umutla y\u00f6netildiklerini saptam\u0131\u015ft\u0131r (bak. Al\u00e2eddin \u015eenel, Siyasal D\u00fc\u015f\u00fcnceler Tarihi<\/em>, Ankara, 1996, Bilim ve Sanat Yay\u0131nlar\u0131, s. 195). Clausewitz gibi kimi d\u00fc\u015f\u00fcn\u00fcrlere g\u00f6re, “politika sava\u015f\u0131n a\u011f\u0131rla\u015ft\u0131r\u0131lm\u0131\u015f, sava\u015f politikan\u0131n h\u0131zland\u0131r\u0131lm\u0131\u015f bi\u00e7imi” oldu\u011funa g\u00f6re, bundan “insanlar korkuyla ve umutla sava\u015ft\u0131r\u0131l\u0131rlar” \u00e7\u0131karsamas\u0131nda bulunulabilir. Durum ne kadar umutsuzsa, insanlar\u0131n delice umutlar\u0131na seslenen g\u00f6r\u00fc\u015flere (onlar\u0131 ele\u015ftirel d\u00fc\u015f\u00fcnceden ge\u00e7irmeden) o kadar kulak vermeye haz\u0131r olmalar\u0131, sava\u015fa katk\u0131da bulunan psikolojik durumlardan biridir.
\n14) Thomas Hobbes, Leviathan<\/em>, \u00e7ev. Semih Lim, \u0130stanbul, 1993, Yap\u0131 Kredi Yay\u0131nlar\u0131, s. 93’te Hobbes, do\u011fa durumunda “e\u015fitlikten g\u00fcvensizlik do\u011far” deyip, g\u00fcvensizlik ortam\u0131nda insanlar\u0131n “birbirlerini yok etmeye veya egemenlik alt\u0131na almaya” \u00e7al\u0131\u015facaklar\u0131n\u0131 yazmaktad\u0131r.
\n15) \u00c7a\u011f\u0131m\u0131z\u0131n e\u015fitlik\u00e7i yap\u0131l\u0131 ilkel topluluklar\u0131 aras\u0131nda \u015fiddet, sald\u0131rganl\u0131k, hatta sava\u015f \u00f6rnekleri i\u00e7in bak. David Riches (der), Antropolojik A\u00e7\u0131dan \u015eiddet<\/em>, \u00e7ev. Dilek Hattato\u011flu, \u0130stanbul, 1989, Ayr\u0131nt\u0131 Yay\u0131nevi, 111. B\u00f6l\u00fcm’deki yaz\u0131, \u00f6zellikle s. 74’teki “Bu paganlar aras\u0131nda sava\u015f\u0131n oyun olmad\u0131\u011f\u0131n\u0131 g\u00f6steren pek \u00e7ok kan\u0131t var” s\u00f6z\u00fc. Tarihsel Neolitik topluluklardan kalan en \u00e7arp\u0131c\u0131 buluntu, bilindi\u011fi gibi, 1981’de Tirollerde bulunan, “\u00d6tzi” ad\u0131 verilen ki\u015finin donarak de\u011fil, okla vurularak \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fc (neden sonra) ortaya \u00e7\u0131kar\u0131ld\u0131. “\u00d6tzi olay\u0131n\u0131” inceleyen bilimciler ekibinin ba\u015fkan\u0131 Konrad Spindler, The Man in the Ice<\/em> (Landon, l 995) adl\u0131 kitab\u0131nda (s. 25l-253’te) \u00d6tzi’nin \u00f6l\u00fcm\u00fcyle ilgili olas\u0131l\u0131klar \u00fczerinde dururken, Neolitik’te gruplar aras\u0131ndaki \u00e7at\u0131\u015fmalar\u0131n sava\u015f bi\u00e7imini ald\u0131\u011f\u0131n\u0131 ku\u015fkuya yer b\u0131rakmayacak bi\u00e7imde ortaya koyan bir ba\u015fka buluntudan s\u00f6z etmektedir: Buna g\u00f6re, l983’te G\u00fcney Almanya’da Tallheim’a yak\u0131n bir yerde \u0130\u00d6 6. biny\u0131ldan kalma bir toplu mezar ortaya \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r. Boyutlar\u0131 3×1,5x 1,5 metre olan bu \u00f6l\u00fcm kuyusundan 34 ki\u015finin kemikleri \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r. T\u00fcm g\u00f6stergeler, l6 \u00e7ocuktan ve l8 yeti\u015fkinden olu\u015fan kurbanlar\u0131n, \u00fczerindekiler “soyulduktan sonra”, ta\u015f, balta ve k\u00fct sopalarla \u00f6ld\u00fcr\u00fcl\u00fcp kaz\u0131lan \u00e7ukura at\u0131ld\u0131klar\u0131n\u0131 ortaya koymaktad\u0131r. \u00d6ld\u00fcr\u00fclenlerin ka\u00e7abilenler ve (\u00e7ukurda l-12 ayl\u0131k bebek kemiklerinin bulunmamas\u0131na dayan\u0131larak yap\u0131lan \u00e7\u0131karsamaya g\u00f6re) “ka\u00e7\u0131r\u0131lan” bebekler d\u0131\u015f\u0131nda \u00e7ukurun yak\u0131n\u0131ndaki k\u00f6y\u00fcn t\u00fcm halk\u0131 oldu\u011fu d\u00fc\u015f\u00fcn\u00fclmektedir. Bu ve \u00e7ukurda hi\u00e7bir e\u015fyan\u0131n bulunmamas\u0131 k\u0131y\u0131m\u0131n (katliam\u0131n) talan ve belki de (i\u015fg\u00fcc\u00fc sa\u011flamak i\u00e7in) \u00e7ocuk ka\u00e7\u0131rma amac\u0131yla yap\u0131lm\u0131\u015f olabilece\u011fi ileri s\u00fcr\u00fclmektedir.
\n16) Kitab\u0131 Mukaddes<\/em>, bir heyet\u00e7e \u00e7evrilmi\u015ftir, \u0130stanbul, l981, Kitab\u0131 Mukaddes \u015eirketi Yay\u0131n\u0131, “I. Samuel”, 8. Bab, 4-8.
\n17) “I. Samuel”, 8\/19-20.
\n18) Bak. Webster’s Encyclopedic Dictionary<\/em> (1989 bask\u0131s\u0131) ile Redhouse S\u00f6zl\u00fcg\u00fc (1994 bask\u0131s\u0131) “horde” maddeleri ve \u0130smet Zeki Ey\u00fcbo\u011flu, T\u00fcrk Dilinin Etimoloji S\u00f6zl\u00fc\u011f\u00fc<\/em>, \u0130stanbul, 1991, Sosyal Yay\u0131nlar\u0131, “ordu” maddesi. Mo\u011fol k\u00f6kenli oldu\u011fu bildirilen bu s\u00f6zc\u00fck T\u00fcrk\u00e7eye ve \u0130ngilizceye ge\u00e7mi\u015f g\u00f6r\u00fcn\u00fcyor. “Alt\u0131nordu” olarak bildi\u011fimiz g\u00f6\u00e7ebe \u00e7oban konfederasyonuna \u0130ngilizcede “Golden Horde” denmesi de ordu, s\u00fcr\u00fc, sava\u015f i\u00e7 i\u00e7eli\u011fi olgusunu yans\u0131tmaktad\u0131r.
\n19) Bak. Franz Oppenheimer, Devlet<\/em>, \u00e7ev. A. \u015eenel ve Y. Sabuncu, \u0130stanbul, 1997, Engin Yay\u0131nc\u0131l\u0131k, \u00f6zellikle “\u0130lkel Fetih Devleti” b\u00f6l\u00fcm\u00fc, s. 82-l 05.
\n20) Friedrich Nietzsche, Thus Spake Zarathustra<\/em>, s. 62-3’den McNall Burns, \u00c7a\u011fda\u015f Siyasal D\u00fc\u015f\u00fcnceler 1850-1950<\/em>, s. 254. Nietzsche’de sava\u015f kavram\u0131 \u00fczerine T\u00fcrk\u00e7e kaynaklardan birka\u00e7\u0131 bak. Nietzsche, B\u00f6yle Buyurdu Zerd\u00fc\u015ft<\/em>, \u00e7e\u015fitli \u00e7evirileri; Didem \u00d6zdemir, “Nietzsche”, Cumhuriyet Bilim Teknik, 7 A\u011fustos 2003; Sarp Erk Ula\u015f (der.) Felsefe S\u00f6zl\u00fc\u011f\u00fc<\/em>, Ankara, 2002, Bilim ve Sanat Yay\u0131n\u0131, “Sava\u015f ve Bar\u0131\u015f felsefesi” maddesi ve “Nietzsche: Kay\u0131p Bir K\u0131ta”, Cogito, \u0130stanbul, 2001, YKY.
\n21) Jacques Soustelle, The Daily Life of Aztecs<\/em>, \u00e7ev. Patrick O’brian, Middlesex, 1964, Penguin, s. 16-23.
\n22) Azteklerin insan kurban\u0131n\u0131 insanca bulmayan \u0130spanyol fetih\u00e7ilerin, insanl\u0131k ve H\u0131ristiyanl\u0131k ad\u0131na yapt\u0131klar\u0131 ne kadar insancayd\u0131? Onlar da kendilerine insan kurban edilen Aztek tanr\u0131lar\u0131n\u0131n alt\u0131n yontular\u0131n\u0131, s\u00f6zde pagan inan\u00e7lar\u0131 unutturmak i\u00e7in eritmi\u015flerdi. B\u00f6ylece elde edilen tonlarca alt\u0131n\u0131 Eski D\u00fcnya’ya aktarmalar\u0131 as\u0131l ama\u00e7lar\u0131n\u0131n ipucunu verir. Ayr\u0131ca kendilerine direnenlerle H\u0131ristiyanl\u0131\u011fa ge\u00e7meyenleri “ruhlar\u0131n\u0131 kurtarmak” amac\u0131yla yok ettiklerine inanmalar\u0131 Aztek sava\u015f ideolojisininkiyle ayn\u0131 kap\u0131ya \u00e7\u0131k\u0131yordu.
\n23) Bak. Robert H. Lowie, The Origin of the State<\/em>, New York, 1962, Russell and Russell, s. 27.
\n24) Kur’an-\u0131 Kerim ve T\u00fcrk\u00e7e Anlam\u0131 (Meali)<\/em>, Ankara, 1987, Diyanet \u0130\u015fleri Ba\u015fkanl\u0131\u011f\u0131 Yay\u0131n\u0131, “Enfal” suresinin 39. ayeti.
\n25) “Tevbe” suresi, 5.
\n26) “Muhammed” suresi, 35; ayr\u0131ca Bak. “Bakara”, 191 ve 251; “Maide”, 51; “Enfal”, 65; “Tahrim”, 9.
\n27) \u00d6rne\u011fin bak. “Bakara”, 192 ve 256; “Nisa”, 90; “Enam”, 108; “Kafirun”, 6.
\n28) Tek tanr\u0131c\u0131 dinde dinsel inan\u00e7lardan bir sava\u015f ideolojisi \u00e7\u0131karma e\u011filimi k\u0131l\u0131\u00e7l\u0131 peygamberlere ve cihat ordular\u0131na sahip M\u00fcsl\u00fcmanl\u0131\u011fa \u00f6zg\u00fc de\u011fildir. Bundan, sevgi vaaz eden peygamberleriyle ve misyoner ordusuyla bar\u0131\u015f\u00e7\u0131 bir yay\u0131lma yolunu tuttu\u011fu s\u00f6ylenen H\u0131ristiyanl\u0131k da yakas\u0131n\u0131 kurtarabilmi\u015f de\u011fildir. Bu ger\u00e7ek, Ha\u00e7l\u0131 Seferleri kadar H\u0131ristiyanlar’\u0131n Yahudiler’e kar\u015f\u0131 tutumunda da s\u0131r\u0131tmaktad\u0131r. Ve bu yolda geli\u015ftirilen baz\u0131 H\u0131ristiyan inan\u00e7lar\u0131 ak\u0131llara durgunluk verecek, vicdanlar\u0131 zorlayacak denli sa\u00e7ma ve ac\u0131mas\u0131zd\u0131r. \u00d6rne\u011fin orta\u00e7a\u011fda H\u0131ristiyanlar “a\u015fai rabbani” (tanr\u0131sal a\u015f) t\u00f6reninde kullan\u0131lan mayas\u0131z ekmekler \u00fczerinde Microcaccus pradigius bakterisinin \u00fcremesinin \u00fcr\u00fcn\u00fc olan k\u0131rm\u0131z\u0131 k\u00fcf\u00fc g\u00f6r\u00fcnce Yahudi mahallelerine pogrom denen soyk\u0131r\u0131m ak\u0131nlar\u0131 d\u00fczenliyorlard\u0131. Bunun nedenini \u015f\u00f6yle hakl\u0131 g\u00f6stermeye \u00e7al\u0131\u015f\u0131yorlard\u0131: Yahudi \u00e7ocuklar\u0131, elleri ba\u015flar\u0131na yap\u0131\u015f\u0131k do\u011far. El biti\u015fik yerden kesilerek ayr\u0131l\u0131r. Ama kesilirken elde ve ba\u015fta olu\u015fan yara ancak \u0130sa’n\u0131n iyile\u015ftirici kan\u0131 s\u00fcr\u00fclerek kapan\u0131r. Bunu bilen Yahudiler, \u0130sa’ya i\u015fkence ederek kan\u0131n\u0131 ak\u0131t\u0131rlar. Mayas\u0131z ekmeklerdeki k\u0131rm\u0131z\u0131 lekeler bunu g\u00f6sterir. Pogromlor \u0130sa’y\u0131 Yahudiler’in i\u015fkencesinden kurtarmak i\u00e7indir; bak. Thomas F. Gosset, Race: The History of an Idea in America<\/em> (1955), s. l 2’den Al\u00e2eddin \u015eenel, Irk ve Irk\u00e7\u0131l\u0131k D\u00fc\u015f\u00fcncesi<\/em>, Ankara, 1993, Bilim ve Sanat Yay\u0131nlar\u0131, s. 48d.
\n29) \u015eenel, Irk ve \u0131rk\u00e7\u0131l\u0131k D\u00fc\u015f\u00fcncesi<\/em>, s. 104.
\n30) Bug\u00fcn Neanderthalensis insan\u0131n\u0131n ara\u00e7 tak\u0131m\u0131n\u0131n, bir zamanlar san\u0131ld\u0131\u011f\u0131 gibi sapiens’inkinden kaba olmad\u0131\u011f\u0131, ayn\u0131 (Mousteryan) end\u00fcstriyi (teknolojiyi) kulland\u0131\u011f\u0131n\u0131n saptanmas\u0131yla anla\u015f\u0131lm\u0131\u015f bulunuyor.
\n31) McNeill, D\u00fcnya Tarihi<\/em>, s. 82 vd.
\n32) McNeill, D\u00fcnya Tarihi<\/em>, s. 88 vd.
\n33) McNeill, D\u00fcnya Tarihi<\/em>, s. 93 ve 367.
\n34) \u015eenel, Siyasal D\u00fc\u015f\u00fcnceler Tarihi<\/em>, s. 281.<\/p>\n

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Ya\u015fam bir sava\u015f de\u011fildir. Sava\u015f bir do\u011fa yasas\u0131, hi\u00e7 de\u011fildir. Sava\u015f insanl\u0131\u011f\u0131n k\u00fclt\u00fcrel evriminin belli bir noktas\u0131nda ortaya \u00e7\u0131km\u0131\u015ft\u0131r, belli ko\u015fullar\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. S\u00f6z konusu ko\u015fullar\u0131n de\u011fi\u015fmesiyle sava\u015f da insanl\u0131\u011f\u0131n yakas\u0131n\u0131 b\u0131rakacakt\u0131r. Daha do\u011frusu, insanl\u0131k sava\u015f\u0131 ba\u015f\u0131ndan atacakt\u0131r. S\u0131n\u0131fl\u0131 toplumu ve devleti de. Belki onlarla birlikte, belki onlardan \u00f6nce, belki onlardan sonra. Bu, ko\u015fullara ba\u011fl\u0131.   […]<\/p>\n","protected":false},"author":27,"featured_media":10233,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[39,211,221,218,222],"tags":[243,599,676,230,366,578,633,380],"class_list":["post-10232","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-1-sayi","category-antropoloji","category-felsefe","category-sosyoloji","category-tarih","tag-antropoloji","tag-dinler-tarihi","tag-ideolojiler","tag-insanlik-tarihi","tag-psikoloji","tag-savas","tag-siyaset-bilimi","tag-sosyoloji"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/10232","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/users\/27"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=10232"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/10232\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/10233"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=10232"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=10232"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=10232"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}