{"id":13243,"date":"2016-10-01T16:59:48","date_gmt":"2016-10-01T13:59:48","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=13243"},"modified":"2017-12-14T17:37:02","modified_gmt":"2017-12-14T14:37:02","slug":"hilesiz-toplum-ozlemiyle-hile-tarihi","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2016\/10\/01\/hilesiz-toplum-ozlemiyle-hile-tarihi","title":{"rendered":"Hilesiz toplum \u00f6zlemiyle hile tarihi"},"content":{"rendered":"

Toplumsal anlamda hile, bir uygarl\u0131k \u00e7ocu\u011fudur. Topluluklar\u0131n s\u0131n\u0131flara b\u00f6l\u00fcn\u00fc\u015f\u00fcn\u00fcn, s\u00f6m\u00fcr\u00fcn\u00fcn, y\u00f6neten-y\u00f6netilen \u00e7eli\u015fkisinin do\u011fu\u015fuyla ortaya \u00e7\u0131km\u0131\u015f bir kavramd\u0131r. Hile, sadece bir sava\u015f sanat\u0131 arac\u0131 olarak de\u011fil y\u00f6netim sanat\u0131 arac\u0131 olarak da kavrand\u0131\u011f\u0131 zaman bu tespit netle\u015fecektir. Egemenler taraf\u0131ndan binlerce y\u0131ld\u0131r geli\u015ftirilmi\u015f bu sava\u015f ve y\u00f6netim \u201chilelerinin\u201d temel unsurlar\u0131 nelerdir? Peki, \u201chilesiz bir toplum\u201d m\u00fcmk\u00fcn m\u00fc?<\/em><\/p>\n

\u201cHile\u201d konusu, \u00e7ok farkl\u0131 boyutlar\u0131yla, farkl\u0131 bilim dallar\u0131n\u0131n nesnesi olarak ele al\u0131nabilir ve bamba\u015fka yerlere gidilebilir. Bu dosyada \u201chile\u201d meselesini b\u00fct\u00fcn boyutlar\u0131yla ele almak gibi bir iddiam\u0131z yok. Hatta \u00e7er\u00e7eveyi m\u00fcmk\u00fcn oldu\u011funca daraltmaya \u00e7al\u0131\u015faca\u011f\u0131z.<\/p>\n

Hile konusunu, y\u00f6netmenin bilimi, daha geni\u015f anlam\u0131yla siyaset bilimi gibi son derece geni\u015f bir alan\u0131n bir alt ba\u015fl\u0131\u011f\u0131 olarak ele alaca\u011f\u0131z. Yani konuya siyaset bilimi a\u00e7\u0131s\u0131ndan yakla\u015faca\u011f\u0131z. Fakat yine de bir dosyayla alt\u0131ndan kalk\u0131lamayacak kadar geni\u015f bir \u00e7er\u00e7eve olur bu. Bu geni\u015f \u00e7er\u00e7evenin (siyaset bilimi alan\u0131n\u0131n) \u201csava\u015f\u201d alt ba\u015fl\u0131\u011f\u0131n\u0131n bir alt ba\u015fl\u0131\u011f\u0131 olarak ele alaca\u011f\u0131z \u201chile\u201dyi, bu noktaya yo\u011funla\u015faca\u011f\u0131z. Bunun bile olduk\u00e7a geni\u015f bir alan oldu\u011funu, bu konuda da son derece y\u00fckl\u00fc bir k\u00fclliyat bulundu\u011funu, bu dosyam\u0131z\u0131n ancak bir \u201cgiri\u015f\u201d, bir \u201cdokundurma\u201d niteli\u011fi ta\u015f\u0131yabilece\u011fini belirtmek gerekir.<\/p>\n

Hileyi anlamak neredeyse uygarl\u0131\u011f\u0131 anlamak, hilenin tarihini yazmak neredeyse uygarl\u0131k tarihini yazmak demektir \u00e7\u00fcnk\u00fc\u2026<\/p>\n

Hilenin k\u00f6keni nedir? Antropolojik, hatta biyolojik bir k\u00f6kenden s\u00f6z edilebilir. \u0130lkel insanlar\u0131n, insans\u0131lar\u0131n, hatta di\u011fer canl\u0131lar\u0131n da ya\u015fam sava\u015f\u0131nda hile olarak nitelendirilebilecek davran\u0131\u015flar g\u00f6sterdi\u011fi\/geli\u015ftirdi\u011fi s\u00f6ylenebilir. Bu, ne kadar do\u011frudur, evrim s\u00fcreci i\u00e7indeki rol\u00fc ne kadar belirleyicidir, konunun uzmanlar\u0131na b\u0131rakmak gerekir. Biz bu dosyada \u201ctoplumsal\u201d bir kavram olarak ele alaca\u011f\u0131z \u201chile\u201dyi.<\/p>\n

\u2018Hile\u2019nin patenti h\u00e2kim s\u0131n\u0131flara ait<\/strong><\/p>\n

Toplumsal anlamda \u201chile\u201d, bir uygarl\u0131k \u00e7ocu\u011fudur. Topluluklar\u0131n s\u0131n\u0131flara b\u00f6l\u00fcn\u00fc\u015f\u00fcn\u00fcn, s\u00f6m\u00fcr\u00fcn\u00fcn, y\u00f6neten-y\u00f6netilen \u00e7eli\u015fkisinin, devletin, ordunun (yani k\u0131saca uygarl\u0131\u011f\u0131n) do\u011fu\u015fuyla ortaya \u00e7\u0131km\u0131\u015f bir kavramd\u0131r.<\/p>\n

\u201cHile\u201d genellikle, devletlerin ve onlar\u0131n ordular\u0131n\u0131n birbirleriyle yapt\u0131klar\u0131 (uygarlarla barbarlar aras\u0131ndaki \u00e7at\u0131\u015fmalar da dahil) sava\u015flarda veya ayn\u0131 devlet i\u00e7indeki \u00e7e\u015fitli hakim s\u0131n\u0131f klikleri aras\u0131ndaki \u00e7at\u0131\u015fmalarda kullan\u0131lan y\u00f6ntemler olarak ifade edilir, tart\u0131\u015f\u0131l\u0131r. Bu anlamda devletler ve hakim s\u0131n\u0131flar aras\u0131 \u00e7eli\u015fkilerin bir \u00fcr\u00fcn\u00fc olarak g\u00f6r\u00fcl\u00fcr. T\u0131pk\u0131 satran\u00e7, go gibi oyunlar\u0131n, h\u00fck\u00fcmdarlar\u0131n, krallar\u0131n, sultanlar\u0131n, komutanlar\u0131n oyunu olarak g\u00f6r\u00fclmesi gibi\u2026<\/p>\n

Bu konudaki binlerce y\u0131ll\u0131k yaz\u0131l\u0131 k\u00fclliyata bak\u0131ld\u0131\u011f\u0131nda da ayn\u0131 yakla\u015f\u0131m fark edilebilir. \u00d6rne\u011fin en b\u00fcy\u00fck \u201chile ustalar\u0131\u201dn\u0131 yeti\u015ftirmi\u015f, hile i\u015fini bir sanata d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015f, hile kataloglar\u0131 haz\u0131rlam\u0131\u015f eski \u00c7in uygarl\u0131klar\u0131ndan kalma metinlerde (\u00f6rne\u011fin \u00c7in\u2019in 36 strategemi\/sava\u015f hileleri ve Sun Tzu\u2019nun \u00fcnl\u00fc\u00a0Sava\u015f Sanat\u0131<\/em>\u00a0kitab\u0131 vb.) hep devletler ve ordular aras\u0131ndaki \u00e7eli\u015fkilerden ve \u00e7at\u0131\u015fmalardan s\u00fcz\u00fclen dersler aktar\u0131l\u0131r. Bu metinlerde d\u00fcz askerler ve halk yoktur. Onlar satran\u00e7 tahtas\u0131 \u00fczerindeki piyonlard\u0131r sadece.<\/p>\n

Tabii, bu durum bir ger\u00e7e\u011fi yans\u0131t\u0131yor. Ama ger\u00e7e\u011fin sadece bir b\u00f6l\u00fcm\u00fcn\u00fc. Do\u011frudur, antik \u00e7a\u011flarda ezilenler ve y\u00f6netilenler -baz\u0131 istisnalar d\u0131\u015f\u0131nda- hen\u00fcz kendileri i\u00e7in tarihe girecek ve bu giri\u015fin kuram\u0131n\u0131 olu\u015fturacak d\u00fczeyde harekete ge\u00e7mi\u015f de\u011fildirler. Hen\u00fcz satran\u00e7 oyuncusu de\u011fildirler. Ama bu durum, \u201chile\u201d kavram\u0131n\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131ndaki as\u0131l g\u00fcd\u00fcn\u00fcn (ger\u00e7e\u011fin di\u011fer yan\u0131n\u0131n) \u00fcst\u00fcn\u00fc \u00f6rtmeyi gerektirmez.<\/p>\n

Evet, hilenin patenti hakim s\u0131n\u0131flara, y\u00f6netenlere aittir. Ama bu kadim kavram, sadece hakim s\u0131n\u0131flar aras\u0131 \u00e7eli\u015fkilerin de\u011fil, ezen-ezilen, y\u00f6neten-y\u00f6netilen, s\u00f6m\u00fcren-s\u00f6m\u00fcr\u00fclen \u00e7eli\u015fkilerinin, yani s\u0131n\u0131f sava\u015f\u0131m\u0131n\u0131n da \u00fcr\u00fcn\u00fcd\u00fcr. En az\u0131ndan biz, i\u015fin bu y\u00f6n\u00fcn\u00fc de ele almak, kavram\u0131 -\u00f6zellikle eski \u00e7a\u011flarda \u00e7ok \u00f6rt\u00fck kalm\u0131\u015f- bu boyutunu da ortaya \u00e7\u0131kar\u0131p geni\u015fletmek durumunday\u0131z. Yoksa \u201chile\u201d kavram\u0131n\u0131n hakk\u0131n\u0131 vermemi\u015f ve hakim s\u0131n\u0131flar\u0131n as\u0131l hilesini g\u00f6z ard\u0131 etmi\u015f (dolay\u0131s\u0131yla onlara da haks\u0131zl\u0131k etmi\u015f!) oluruz.<\/p>\n

Bir uygarl\u0131k \u00e7ocu\u011fu olarak \u201chile\u201d, 1) Uygarlar\u0131n barbarlara, 2) Hakim s\u0131n\u0131flar\u0131n birbirlerine, 3) Y\u00f6netenlerin y\u00f6netilenlere kar\u015f\u0131 sava\u015f\u0131mlar\u0131nda kulland\u0131klar\u0131 bir \u201csilah\u201d olarak ortaya \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n

Buna sonralar\u0131 bir d\u00f6rd\u00fcnc\u00fc boyut da eklenecek tabii: Ezilenlerin ezenlere kar\u015f\u0131 sava\u015f\u0131mlar\u0131nda kulland\u0131klar\u0131 bir silah olarak hile. D\u00fc\u015fman\u0131 kendi silah\u0131 ile vurmak, en \u00f6nemli strategemlerden (sava\u015f hilesi) biri de\u011fil midir?!<\/p>\n

\u2018Sava\u015f Sanat\u0131\u2019n\u0131 neden Mete Han de\u011fil de Sun Tzu yazd\u0131?<\/strong><\/p>\n

\u201cSava\u015f hileleri\u201d olarak T\u00fcrk\u00e7ele\u015ftirilen strategemler neden \u00c7in hanedanlar\u0131yla y\u00fczy\u0131llar boyu sava\u015fan Orta Asyal\u0131 kavimler taraf\u0131ndan de\u011fil de \u00c7inliler taraf\u0131ndan geli\u015ftirildi?\u00a0Sava\u015f Sanat\u0131<\/em>\u2019n\u0131 neden Mete Han de\u011fil de Sun Tzu yazd\u0131? Bu sorular\u0131n yan\u0131t\u0131 eski \u00e7a\u011flardaki uygar-barbar ili\u015fkilerinde gizli.<\/p>\n

Gerek strategemler gerekse\u00a0Sava\u015f Sanat\u0131<\/em>, do\u011fal olarak d\u00fc\u015fman\u0131n nas\u0131l alt edilece\u011fi ve sava\u015f\u0131n nas\u0131l kazan\u0131laca\u011f\u0131 ile ilgili. Bu hedef, uygar olsun barbar olsun \u00e7at\u0131\u015fan t\u00fcm taraflar i\u00e7in ortak. Fakat y\u00f6ntemler farkl\u0131.<\/p>\n

Sun Tzu\u2019nun\u00a0Sava\u015f Sanat\u0131<\/em>\u00a0ve 36 strategem incelendi\u011finde, temel yakla\u015f\u0131m\u0131n \u201cm\u00fcmk\u00fcn olan en az kay\u0131pla kazanmak\u201d oldu\u011fu g\u00f6r\u00fcl\u00fcr; zaten \u201chile\u201d de bu yakla\u015f\u0131m\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. Sun Tzu \u201csava\u015farak kazanmay\u0131\u201d k\u00fc\u00e7\u00fcmser, ustal\u0131kl\u0131 bulmaz ve a\u015fa\u011f\u0131lar. Onu kazanman\u0131n en alt s\u0131ras\u0131na koyar. Sun Usta\u2019ya g\u00f6re sava\u015farak dedem de kazan\u0131r, maharet sava\u015fmadan kazanmaktad\u0131r. \u201cDiplomasi yoluyla kazanmak\u201d (bu da bir sava\u015fmadan kazanma y\u00f6ntemidir), bir \u00fcst s\u0131radad\u0131r. En \u00fcstte ise \u201cstrategem (hile) yoluyla kazanmak\u201d bulunur. As\u0131l ustal\u0131k buradad\u0131r.<\/p>\n

Sava\u015fmadan kazanman\u0131n yollar\u0131n\u0131 arayan, hatta sava\u015f\u0131 a\u015fa\u011f\u0131layan bir sava\u015f kitab\u0131\u2026 Bu, bir uygar tutumudur. \u00c7\u00fcnk\u00fc uygarl\u0131k sadece y\u0131kmay\u0131 de\u011fil, kurmay\u0131 ve kurulmu\u015f olan\u0131 korumay\u0131 da gerektirir. Uygar komutan\u0131n b\u00f6yle bir derdi de vard\u0131r, hatta as\u0131l derdi budur. D\u00fczen korunup kollanmal\u0131, savunulmal\u0131 ve geli\u015ferek (fetihler dahil) s\u00fcrmelidir.<\/p>\n

\u0130nsan, yani asker k\u0131ymetlidir. Uygar y\u00f6neticiler ve komutanlar \u00e7ok \u201cinsanc\u0131l\u201d olduklar\u0131ndan b\u00f6yle davranmazlar; uygar\u0131n askeri ayn\u0131 zamanda \u00fcreticidir, emek\u00e7idir, k\u00f6ledir. Uygarl\u0131k ve d\u00fczen onlar\u0131n s\u0131rt\u0131ndan geli\u015fecektir. Hatta d\u00fc\u015fman askeri bile \u00f6nemlidir, onlar da potansiyel \u00fcreticiler ve k\u00f6lelerdir. Bu nedenle de \u201cen az kay\u0131p\u201d ilkesi g\u00f6zetilir.<\/p>\n

Barbar\u0131n ise do\u011fal olarak b\u00f6yle bir yakla\u015f\u0131m\u0131 yoktur; buna ihtiyac\u0131 da yoktur. O, \u201csava\u015farak kazanma\u201d ustas\u0131d\u0131r. Ne pahas\u0131na olursa olsun, kahramanca kazanmal\u0131d\u0131r. Tarih kitaplar\u0131m\u0131zda hep \u201centrikac\u0131 \u00c7inlilerden\u201d ve \u201ckahpe Bizansl\u0131lardan\u201d s\u00f6z edilir. Kahraman T\u00fcrkler, sava\u015f meydan\u0131nda kazand\u0131klar\u0131n\u0131 t\u00fcrl\u00fc entrikalar ve kahpelikler sonucu yitirmi\u015flerdir. \u201cEntrika\u201d ve \u201ckahpelik\u201d denilenler, asl\u0131nda Sun Tzu\u2019lar\u0131n \u201cstrategem\u201dleridir.<\/p>\n

Uygarlarla sava\u015fan barbar kavimlerin pratiklerine dair fazla bir yaz\u0131l\u0131 kayna\u011f\u0131m\u0131z yok. Ama kulaktan kula\u011fa gelen kahramanl\u0131k \u00f6yk\u00fclerinden, \u00fcnl\u00fc barbar komutanlar\u0131n \u00fcst\u00fcn birer sava\u015f\u00e7\u0131 olduklar\u0131, \u00e7e\u015fitli sava\u015f taktiklerini ustal\u0131kla uygulad\u0131klar\u0131 anla\u015f\u0131l\u0131yor. Yaz\u0131l\u0131 gelenekleri olsayd\u0131, \u201csava\u015f kitab\u0131\u201d yazabilirlerdi belki. Ama \u201csava\u015f sanat\u0131\u201d kitab\u0131 yazmak, sava\u015f\u0131 bir sanata d\u00f6n\u00fc\u015ft\u00fcrmek ancak Sun Tzu\u2019lar\u0131n becerebilece\u011fi bir i\u015ftir.<\/p>\n

Peki uygar y\u00f6neticiler ve komutanlar g\u00fc\u00e7s\u00fcz olduklar\u0131, pek p\u0131s\u0131r\u0131k olduklar\u0131 i\u00e7in mi i\u015fi sanata vurmu\u015flard\u0131r? Tam tersine, \u00e7ok daha g\u00fc\u00e7l\u00fc ve -uygarl\u0131k birikimleri dolay\u0131s\u0131yla- bilge sava\u015f\u00e7\u0131lar olduklar\u0131 i\u00e7in. Sava\u015farak kazanman\u0131n en az barbarlar kadar ustas\u0131d\u0131rlar. Kald\u0131 ki, barbarlara oranla \u00e7ok daha d\u00fczenli, e\u011fitimli, deneyimli ordulara sahiptirler. Onlar\u0131n, g\u00fc\u00e7l\u00fc olduklar\u0131 ve bu g\u00fcc\u00fc bildikleri i\u00e7in, \u201csava\u015fmadan kazanma l\u00fcksleri\u201d bulunur. Ustal\u0131kl\u0131 diplomasi ve hile g\u00fc\u00e7 meselesidir, yoksa soytar\u0131l\u0131\u011fa d\u00f6n\u00fc\u015f\u00fcr ve \u00e7ok \u00e7abuk anla\u015f\u0131l\u0131r. Onlar \u201csava\u015f\u0131lamayacak\u201d ve \u201csava\u015fmaya tenezz\u00fcl etmeyecek\u201d denli g\u00fc\u00e7l\u00fcd\u00fcrler. Lao Tse,\u00a0Tao Te Ching<\/em>\u00a0adl\u0131 kitab\u0131nda \u015f\u00f6yle yazar: \u201cKapatmakta usta ki\u015fi kilit asmaz, ama kimse a\u00e7amaz \/ Ba\u011flamakta usta ki\u015fi sicim kullanmaz ama kimse \u00e7\u00f6zemez\u201d \u0130\u015fte bu, \u201cg\u00fc\u00e7\u201dt\u00fcr ve \u201cl\u00fcks\u201dt\u00fcr.<\/p>\n

Barbar\u0131n ise b\u00f6yle bir \u201cl\u00fcks\u00fc\u201d yoktur; o sava\u015fmak zorundad\u0131r, ba\u015fka \u00e7aresi yoktur. Kazan\u0131rsa ne \u00e2l\u00e2, kazanmazsa sorun yok, \u00f6n\u00fcndeki ma\u00e7lara bakacakt\u0131r. Evet, barbar\u0131n da \u201c\u00f6n\u00fcndeki ma\u00e7lara bakma\u201d ve kaybetme l\u00fcks\u00fc vard\u0131r. Uygar\u0131n \u201ckaybetme l\u00fcks\u00fc\u201d yoktur. Bu da uygar\u0131n zay\u0131fl\u0131\u011f\u0131 ve barbar\u0131n \u00fcst\u00fcnl\u00fc\u011f\u00fcd\u00fcr.<\/p>\n

Ama barbar bu \u00fcst\u00fcnl\u00fc\u011f\u00fc kullanamaz. O kal\u0131c\u0131 bir bi\u00e7imde kazand\u0131\u011f\u0131 an, uygarla\u015f\u0131r. Fethetti\u011fi an fethedilir. Fethedenlerin fethedilmesi\u2026 \u00c7in tarihinde \u00f6rnekleri vard\u0131r: \u00c7in\u2019i fetheden barbar \u015fefi yeni \u00c7in imparatoru olur. \u00c7inliler yenilir, \u00c7in uygarl\u0131\u011f\u0131 devam eder; sorun yok! Bir ba\u015fka \u00f6rnek olarak, Fatih\u2019in \u0130stanbul\u2019u fethetti\u011fi an asl\u0131nda Bizans taraf\u0131ndan fethedilmi\u015f oldu\u011funa dair yorumlar da bulunur.<\/p>\n

Uygarlar yenilebilir, ama uygarl\u0131k ba\u015fka bir mecradan devam etmi\u015f olur. Yani \u201cuygar\u0131n\u201d de\u011fil ama \u201cuygarl\u0131\u011f\u0131n\u201d, kaybetme l\u00fcks\u00fc de vard\u0131r. Bu l\u00fcks ancak uygarl\u0131\u011f\u0131 (s\u0131n\u0131fl\u0131l\u0131\u011f\u0131, s\u00f6m\u00fcr\u00fcy\u00fc) a\u015fan bir perspektifle tarihe g\u00f6m\u00fclebilir. \u0130nsanl\u0131\u011f\u0131n s\u00f6z\u00fcn\u00fc etti\u011fimiz \u00e7a\u011flarda b\u00f6yle bir d\u00fczeye ula\u015fabilmesi d\u00fc\u015f\u00fcn\u00fclemez tabii; o g\u00fcn\u00fcm\u00fczde ula\u015f\u0131labilmi\u015f bir potansiyeldir (kald\u0131 ki h\u00e2l\u00e2 bir potansiyel).<\/p>\n

K\u0131sacas\u0131 antik \u00e7a\u011flarda uygar-barbar ili\u015fkisine bakt\u0131\u011f\u0131m\u0131zda, \u201chile\u201dnin bir uygar ke\u015ffi oldu\u011funu ve s\u0131n\u0131f ili\u015fkileriyle bu d\u00fczlemde dahi ba\u011flant\u0131l\u0131 oldu\u011funu anl\u0131yoruz.<\/p>\n

Y\u00f6netim sanat\u0131n\u0131n ba\u015f hilesi: Din<\/strong><\/p>\n

\u201cHile\u201dnin, sadece sava\u015f durumunda de\u011fil, y\u00f6neten-y\u00f6netilen ili\u015fkisinde de kullan\u0131lan bir hakim s\u0131n\u0131f silah\u0131 oldu\u011fundan s\u00f6z etmi\u015ftik. K\u00f6ken ayn\u0131 olmas\u0131na kar\u015f\u0131n, bu, \u201csava\u015f hileleri\u201dnden farkl\u0131 bir kategori. \u00c7\u00fcnk\u00fc bu d\u00fczlemde hakim s\u0131n\u0131flar\u0131n kar\u015f\u0131s\u0131nda d\u00fc\u015fman ordular\u0131 yok, \u201chalklar\u0131\u201d var.<\/p>\n

S\u00f6m\u00fcr\u00fc (\u00fcretilen art\u0131 \u00fcr\u00fcne el konulmas\u0131) ili\u015fkilerinin aksamadan y\u00fcr\u00fcyebilmesi i\u00e7in kaba g\u00fc\u00e7 ve zor ara\u00e7lar\u0131 yeterli de\u011fildir. \u00dcretici kitleler, uzun s\u00fcre zor yoluyla \u00e7al\u0131\u015ft\u0131r\u0131lamazlar. S\u00f6m\u00fcr\u00fcn\u00fcn \u201ctoplumun \u00e7\u0131kar\u0131\u201d i\u00e7in zorunlu oldu\u011funa ve g\u00f6n\u00fcll\u00fc kullu\u011fa \u201cikna\/raz\u0131 edilmeleri\u201d gerekir. Bu noktada \u201csava\u015f sanat\u0131\u201d de\u011fil, \u201cy\u00f6netim sanat\u0131\u201d devreye girecektir. T\u0131pk\u0131 sava\u015f sanat\u0131n\u0131n oldu\u011fu gibi y\u00f6netim sanat\u0131n\u0131n da kendine \u00f6zg\u00fc ve \u00e7ok daha incelikli ve \u00e7ok daha kuramsal (ideolojik demek daha do\u011fru) \u201chileleri\u201d bulunur.<\/p>\n

Sun Tzu gibi sava\u015f kuramc\u0131lar\u0131n\u0131n ve strategem ustalar\u0131n\u0131n yazd\u0131klar\u0131 metinlerde, \u00f6zellikle ordunun ve askerlerin y\u00f6netiminin ele al\u0131nd\u0131\u011f\u0131 b\u00f6l\u00fcmlerde bu alana girilir, \u00e7\u00fcnk\u00fc ordu i\u00e7indeki komutan-asker ili\u015fkisi de bir t\u00fcr y\u00f6neten-y\u00f6netilen ili\u015fkisidir. Ama bu i\u015fin as\u0131l g\u00f6revlileri komutanlar de\u011fil, entelekt\u00fcellerdir. Yani d\u00fc\u015f\u00fcn\u00fcrler, din adamlar\u0131, bilim adamlar\u0131\u2026 Onlar y\u00f6neticiler ve temsil ettikleri d\u00fczen i\u00e7in ideoloji \u00fcretirler. \u0130deoloji, ikna etmenin ve r\u0131za \u00fcretmenin bilimi olarak do\u011fmu\u015ftur.<\/p>\n

Yine uygarl\u0131\u011f\u0131n \u00e7ocu\u011fu ve bir hakim s\u0131n\u0131f icad\u0131 olan \u201cideoloji\u201d, bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda \u201chile\u201d demektir: Hakim bir az\u0131nl\u0131\u011f\u0131n \u00e7\u0131kar\u0131n\u0131n, toplumun b\u00fct\u00fcn\u00fcn\u00fcn \u00e7\u0131kar\u0131 oldu\u011fu yan\u0131lsamas\u0131n\u0131n yarat\u0131lmas\u0131. Bu da, \u00e7\u0131plak ger\u00e7e\u011fin perdelenmesi, \u00e7arp\u0131t\u0131lmas\u0131 ve farkl\u0131 g\u00f6sterilmesi \u00e7abas\u0131d\u0131r: Strategemlerin temel mant\u0131\u011f\u0131.<\/p>\n

Uygarl\u0131\u011f\u0131n temsilcileri hakim s\u0131n\u0131flar ve onlar\u0131n ideologlar\u0131, bu hedef do\u011frultusunda, muhte\u015fem bir \u201chile\u201d bulmu\u015flard\u0131r: Din. Muhte\u015femdir, \u00e7\u00fcnk\u00fc insanlar\u0131n zihinlerinde binlerce y\u0131ld\u0131r yer edinmi\u015f inan\u00e7lar\u0131n ve kutsalla\u015ft\u0131rmalar\u0131n tekelle\u015ftirilmesi ve sistematikle\u015ftirilmesiyle olu\u015fturulmu\u015ftur.<\/p>\n

Y\u00f6netim sanat\u0131n\u0131n ba\u015f strategemi din ve ba\u015f arac\u0131 Tanr\u0131\u2019d\u0131r. Tarih i\u00e7inde giderek inceltilmi\u015f, soyutland\u0131r\u0131lm\u0131\u015f, \u00e7ok daha rafine hale getirilmi\u015ftir. \u00dcreten kitleler, ezilenler, y\u00f6netilenler, din arac\u0131l\u0131\u011f\u0131yla, s\u00f6m\u00fcr\u00fclmeye, y\u00f6netilmeye raz\u0131 edilmi\u015flerdir. K\u00fc\u00e7\u00fck bir az\u0131nl\u0131\u011f\u0131n \u00e7\u0131kar\u0131 demek olan s\u00f6m\u00fcr\u00fc ili\u015fkileri, din ad\u0131na ve din arac\u0131l\u0131\u011f\u0131yla toplumsalla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Tanr\u0131\u2019n\u0131n kullar\u0131 olan emek\u00e7iler, din arac\u0131l\u0131\u011f\u0131yla, Tanr\u0131\u2019n\u0131n yery\u00fcz\u00fcndeki temsilcileri olan egemen s\u0131n\u0131flar\u0131n da g\u00f6n\u00fcll\u00fc kullar\u0131na ve onlar\u0131n d\u00fczenlerinin g\u00f6n\u00fcll\u00fc savunucular\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Allah ad\u0131na s\u00f6m\u00fcr\u00fclm\u00fc\u015ft\u00fcr kitleler, \u201cAllah Allah\u201d diye sava\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r\u2026<\/p>\n

Binlerce y\u0131l geriye uzanan k\u00f6kleri oldu\u011fu i\u00e7in binlerce y\u0131ld\u0131r da devam edebilen m\u00fcthi\u015f bir hiledir bu! \u0130kna g\u00fcc\u00fc en y\u00fcksek hiledir Tanr\u0131! Din, \u00fcreticinin ve emek\u00e7inin y\u00f6netimden ve siyasetten uzak tutulmas\u0131n\u0131n g\u00fcn\u00fcm\u00fcze kadar ula\u015fan temel arac\u0131d\u0131r.<\/p>\n

Sadece uygarl\u0131\u011fa ge\u00e7i\u015f d\u00f6nemi olan eski \u00e7a\u011flarda ve antik \u00e7a\u011flarda de\u011fil, g\u00fcn\u00fcm\u00fcze daha yak\u0131n d\u00f6nemlerde ve g\u00fcn\u00fcm\u00fczde de ge\u00e7erlidir bu. Egemen s\u0131n\u0131flar\u0131n ba\u015fat ideolojilerine g\u00f6rece uzak duran, felsefe ve bilim ad\u0131na muhalefet eden pek \u00e7ok orta\u00e7a\u011f d\u00fc\u015f\u00fcn\u00fcr\u00fc, hatta \u00e7o\u011fu ayd\u0131nlanma filozofu dahi -dine ve yobazl\u0131\u011fa kar\u015f\u0131 sava\u015f a\u00e7malar\u0131na kar\u015f\u0131n- bu y\u00f6neten-y\u00f6netilen paradigmas\u0131n\u0131n s\u0131n\u0131rlar\u0131n\u0131 a\u015famam\u0131\u015ft\u0131r.<\/p>\n

Ba\u015f temsilcisi Gazali olan hakim \u0130slam anlay\u0131\u015f\u0131na muhalefet eden, \u201c\u00f6zg\u00fcr d\u00fc\u015f\u00fcnceye\u201d, felsefe ve bilime alan a\u00e7maya \u00e7al\u0131\u015fan Orta\u00e7a\u011f \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinin bu konuya yakla\u015f\u0131m\u0131 s\u00f6z\u00fcn\u00fc etti\u011fimiz s\u0131n\u0131rl\u0131l\u0131\u011fa g\u00fczel bir \u00f6rnek te\u015fkil eder. Onlar felsefe yoluyla ger\u00e7e\u011fe ula\u015fman\u0131n kendileri gibi se\u00e7kinlere \u00f6zg\u00fc bir nitelik oldu\u011funu s\u00f6ylerler. B\u00f6yle bir d\u00fc\u015f\u00fcnce d\u00fczeyine \u00e7ok uzak olan s\u0131radan halka ise \u201cger\u00e7ekler\u201d din yoluyla anlat\u0131lmal\u0131d\u0131r. \u201cDin sembollere, simgelere indirgenmi\u015f, avama\/halka \u00f6zg\u00fc k\u0131l\u0131nm\u0131\u015f; felsefe ise ussal ve yal\u0131n anlat\u0131mla havasa\/se\u00e7kinlere \u00f6zg\u00fc bir etkinlik say\u0131lm\u0131\u015ft\u0131r.\u201d (Hasan Ayd\u0131n\u2019\u0131n Bilim ve Gelecek Kitapl\u0131\u011f\u0131\u2019ndan yak\u0131nda \u00e7\u0131kacak olan kitab\u0131ndan) Burada din k\u00fc\u00e7\u00fcmsenmekte, felsefe \u00e7ok daha \u00fcst\u00fcn bir konuma y\u00fckseltilmektedir ama, halk\u0131 \u201cidare etmek\u201d i\u00e7in dinin i\u015flevselli\u011fi ve gereklili\u011fi de teslim edilmektedir. Asl\u0131na bak\u0131l\u0131rsa dinin \u201chile\u201d niteli\u011fi itiraf edilmektedir. Bu \u201chileleri\u201d yutmayacak kendileri gibi se\u00e7kinler i\u00e7in felsefe (ki muhafazakarlara kar\u015f\u0131 m\u00fccadeleleri bu noktadad\u0131r), halka ise din! \u0130slam hakim s\u0131n\u0131flar\u0131n en muhalif ayd\u0131nlar\u0131n\u0131n bile tutumu budur.<\/p>\n

Burjuva ayd\u0131nlanmas\u0131n\u0131n b\u00fcy\u00fck filozoflar\u0131 da \u00e7ok farkl\u0131 de\u011fildir, \u00f6zellikle aristokrasinin tasfiyesi ve burjuva iktidar\u0131n\u0131n tesis edilmesinden sonra. Laikli\u011fin \u201cdin ile devlet i\u015flerinin birbirinden ayr\u0131lmas\u0131\u201d bi\u00e7iminde form\u00fcle edilmesi bir \u201cburjuva strategemi\u201ddir asl\u0131nda. Devlet y\u00f6netimi d\u00fcnyevi\/sek\u00fcler olmal\u0131d\u0131r, ama emek\u00e7ilere, s\u0131radan halka din gereklidir; bu iki i\u015f birbirinden ayr\u0131lmal\u0131d\u0131r! Burada da, asl\u0131nda, dinin, d\u00fczenin s\u00fcrmesi ve emek\u00e7ilerin y\u00f6netilmesi i\u00e7in \u201ci\u015flevi kan\u0131tlanm\u0131\u015f bir hile\u201d olarak kullan\u0131lmas\u0131 gerekti\u011fi itiraf edilmektedir. G\u00f6r\u00fcn\u00fc\u015fte din ile devlet i\u015fleri birbirinden ayr\u0131lmaktad\u0131r, ama asl\u0131nda y\u00f6neten-y\u00f6netilen ili\u015fkisi vurgulanmakta ve y\u00f6netim emek\u00e7ilere yasaklanmaktad\u0131r.<\/p>\n

(Bu noktada bir parantez: Bu hilenin ger\u00e7ek sahipleri, f\u0131rsat\u0131 bulduklar\u0131nda, hileyi yutmu\u015f olan halk\u0131 \u00f6rg\u00fctleyip y\u00f6netim katlar\u0131na huru\u00e7 harekatlar\u0131 da d\u00fczenleyebilirler tabii, \u00fclkemizde oldu\u011fu gibi. Madem halka tavsiye edilen iyi bir \u015feydir din, o zaman devlet de din kurallar\u0131na g\u00f6re y\u00f6netilsin, de\u011fil mi? Hilenin geri tepmesi de bu olsa gerek!)<\/p>\n

K\u0131sacas\u0131 eski \u00e7a\u011flar\u0131n aristokratlar\u0131ndan g\u00fcn\u00fcm\u00fcz\u00fcn burjuvalar\u0131na kadar b\u00fct\u00fcn hakim s\u0131n\u0131flar, dinin asl\u0131nda emek\u00e7ileri y\u00f6netmek i\u00e7in kullan\u0131lan bir \u201chile\u201d oldu\u011funu bilirler. \u201cDin halklar\u0131n afyonudur\u201d demi\u015f B\u00fcy\u00fck Sakall\u0131; ne g\u00fczel demi\u015f! Hem uyu\u015fturur hem de ac\u0131lar\u0131 dindirir\u2026<\/p>\n

\u201cY\u00f6netim sanat\u0131\u201dn\u0131n daha modern hileleri de var tabii, \u201culusal \u00e7\u0131karlar\/milliyet\u00e7ilik\u201d gibi, \u201c\u00f6zg\u00fcrl\u00fck\u00e7\u00fcl\u00fck\/liberalizm\u201d gibi, \u201cm\u00fclkiyet hakk\u0131\u201d gibi, \u201cdemokrasi\u201d gibi, \u201ck\u00fcreselcilik\u201d gibi, \u201cbilimsel-teknolojik devrim\u201d gibi\u2026 B\u00fct\u00fcn bunlar da, az\u0131nl\u0131\u011f\u0131n \u00e7\u0131kar\u0131n\u0131n, toplumun b\u00fct\u00fcn\u00fcn\u00fcn \u00e7\u0131kar\u0131 oldu\u011fu yan\u0131lsamas\u0131n\u0131n yarat\u0131lmas\u0131 i\u00e7in kullan\u0131l\u0131rlar. Biraz kafa yorsak, eski \u00c7inliler gibi biz de g\u00fcn\u00fcm\u00fcz\u00fcn \u201c36 strategem\u201dinin listesini yapabiliriz. Ama uzatmamak i\u00e7in \u201cen kadim hileyi\u201d vurgulamakla yetiniyoruz.<\/p>\n

Bilgeli\u011fin bitti\u011fi nokta m\u0131, ba\u015flad\u0131\u011f\u0131 nokta m\u0131?<\/strong><\/p>\n

\u0130svi\u00e7reli sinolog Harro von Senger, bir b\u00f6l\u00fcm\u00fcn\u00fc dosyam\u0131zda da aktard\u0131\u011f\u0131m\u0131z, \u201cSava\u015f Hileleri\u201d adl\u0131 \u00fc\u00e7 ciltlik kitab\u0131na yazd\u0131\u011f\u0131 \u00f6ns\u00f6zlerde, \u201chile\u201d kavram\u0131n\u0131n eski \u00c7in\u2019de ve Bat\u0131\u2019da farkl\u0131 kavran\u0131\u015flar\u0131n\u0131 anlat\u0131yor. Bu \u00f6ns\u00f6zlerden yapt\u0131\u011f\u0131m\u0131z hacimli derlemeyi okuyacaks\u0131n\u0131z; ama tart\u0131\u015fman\u0131n asl\u0131 k\u0131saca \u015fu: Hile, bilgeli\u011fin bitti\u011fi nokta m\u0131, ba\u015flad\u0131\u011f\u0131 nokta m\u0131?<\/p>\n

Bat\u0131l\u0131 kuramc\u0131lar, bilgeli\u011fi t\u00fckenenin hile yoluna sapt\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyorlar; hileyi a\u015fa\u011f\u0131l\u0131yorlar. Hem de i\u015finin ehli, yabana at\u0131lamayacak d\u00fc\u015f\u00fcn\u00fcrler yapm\u0131\u015f bu saptamay\u0131. \u00d6rne\u011fin \u00fcnl\u00fc Alman askerlik kuramc\u0131s\u0131 Carl von Clausewitz, \u201ckendileri i\u00e7in hi\u00e7bir bilgeli\u011fin yeterli olmad\u0131\u011f\u0131, tam anlam\u0131yla zay\u0131f ve k\u00fc\u00e7\u00fck insanlar\u0131n medet umduklar\u0131 son \u015fey\u201d olarak tan\u0131mlam\u0131\u015f hileyi. Ayd\u0131nlanman\u0131n \u00f6nc\u00fclerinden \u0130ngiliz filozof John Locke ise, \u201cHile bilgeli\u011fin maymunudur ve bilgelikten olabildi\u011fince uzakt\u0131r; ak\u0131l y\u00f6n\u00fcnden bir eksikliktir\u201d demi\u015f.<\/p>\n

\u00c7inli kuramc\u0131lar ise tam tersini d\u00fc\u015f\u00fcn\u00fcyorlar. Onlara g\u00f6re hile, bilgeli\u011fin ve \u00fcst\u00fcn zek\u00e2n\u0131n ba\u015flad\u0131\u011f\u0131 noktad\u0131r; ne kadar ustala\u015f\u0131rsan o kadar bilge say\u0131l\u0131rs\u0131n. Tabii, bir ahlak tart\u0131\u015fmas\u0131 yap\u0131lmad\u0131\u011f\u0131n\u0131, \u201csava\u015f hilelerinden\u201d s\u00f6z edildi\u011fini unutmayal\u0131m.<\/p>\n

Gerek Sun Tzu\u2019nun gerekse onu yorumlayan di\u011fer \u00c7inli komutanlar\u0131n esas derdinin \u201cen az kay\u0131pla, m\u00fcmk\u00fcnse hi\u00e7 sava\u015fmadan kazanmak\u201d oldu\u011funu an\u0131msayal\u0131m. Bunu da \u00e7ok bar\u0131\u015f\u00e7\u0131l, insanc\u0131l ve ahlakl\u0131 olduklar\u0131 i\u00e7in hedeflemediklerinden yukar\u0131da s\u00f6z etmi\u015ftik.<\/p>\n

Asl\u0131nda \u00c7inli kuramc\u0131lar, Bat\u0131\u2019n\u0131n ancak 2000 y\u0131l sonra Machiavelli ile ula\u015fabildikleri noktaya daha o zamanlarda vurgu yapm\u0131\u015flar: Kimse ahlak\u0131 reddetmiyor, ama siyaset ile ahlak\u0131 birbirine kar\u0131\u015ft\u0131rmay\u0131n. Hele sava\u015f ile ahlak\u0131 hi\u00e7! \u201cAhlakl\u0131\u201d bir bi\u00e7imde (ve kahramanca) \u00f6ld\u00fcr\u00fcp \u00f6lece\u011fine \u201cahlaks\u0131z\u201d bir bi\u00e7imde \u00f6ld\u00fcrme\/\u00f6lme demek istemi\u015flerdir \u00c7inli komutanlar. Hangisi bilgelik, okur karar versin\u2026<\/p>\n

Yoksa bilgeli\u011fi bu i\u015fe hi\u00e7 bula\u015ft\u0131rmasak m\u0131? Harro von Senger, \u00c7inli strategem kuramc\u0131lar\u0131n\u0131n derinli\u011fi yan\u0131nda Machiavelli\u2019nin \u00e7ok zay\u0131f kald\u0131\u011f\u0131n\u0131, tarihsel bir \u00f6yk\u00fcye at\u0131f yaparak anlat\u0131yor. Ama san\u0131r\u0131m Machiavelli\u2019ye haks\u0131zl\u0131k yap\u0131yor. Machiavelli, Sun Tzu ile kar\u015f\u0131la\u015fsayd\u0131 herhalde \u015f\u00f6yle derdi: \u201cSayg\u0131m b\u00fcy\u00fck, ustams\u0131n, ama gel bilgeli\u011fi bu i\u015fe kar\u0131\u015ft\u0131rma!\u201d Machiavelli\u2019nin b\u00fcy\u00fck katk\u0131s\u0131na birazdan gelece\u011fiz.<\/p>\n

Tavuk mu yumurtadan \u00e7\u0131kar yumurta m\u0131 tavuktan gibi bir tart\u0131\u015fma bu. \u00c7\u00f6zmek i\u00e7in problemati\u011fi de\u011fi\u015ftirmek gerek. Hile kar\u015f\u0131tlar\u0131ndan Clausewitz\u2019in \u201csava\u015f, politikan\u0131n ba\u015fka ara\u00e7larla devam\u0131d\u0131r\u201d form\u00fclasyonunun yarat\u0131c\u0131s\u0131 oldu\u011funu (Foucault form\u00fcl\u00fc daha da geli\u015ftirmi\u015f: \u201cpolitika, sava\u015f\u0131n ba\u015fka ara\u00e7larla devam\u0131d\u0131r\u201d), Locke\u2019un ise \u201cm\u00fclkiyet hakk\u0131\u201dn\u0131 en temel \u00fc\u00e7 insan hakk\u0131ndan biri olarak (di\u011fer ikisi ya\u015fam ve h\u00fcrriyet haklar\u0131) g\u00f6rd\u00fc\u011f\u00fcn\u00fc an\u0131msay\u0131nca san\u0131r\u0131m mesele \u00e7\u00f6z\u00fclecektir.<\/p>\n

Sava\u015f sanat\u0131n\u0131 \u2013 Clausewitz\u2019in form\u00fcl\u00fcn\u00fc uygulayarak- y\u00f6netim (politika) sanat\u0131 \u00e7er\u00e7evesi i\u00e7ine ald\u0131\u011f\u0131m\u0131zda tart\u0131\u015fma bitiyor. Konf\u00fc\u00e7y\u00fcs\u2019ten Kautilya\u2019ya, Platon\u2019dan J\u00fcl Sezar\u2019a (Br\u00fct\u00fcs de olabilir, fark etmez), Pavlus\u2019tan Hz. Muhammed\u2019e, Nizam\u00fclm\u00fclk\u2019ten Machiavelli\u2019ye\u2026 herkes ortak bir noktada bulu\u015facakt\u0131r. \u00d6yle ya, Paris proletaryas\u0131 ayakland\u0131\u011f\u0131nda ne Frans\u0131z milliyet\u00e7ili\u011fi kal\u0131r ne de Alman milliyet\u00e7ili\u011fi. Ya\u015fas\u0131n s\u0131n\u0131f karde\u015fli\u011fi! (Haziran\u2019da da ya\u015famad\u0131k mu bunu? Ne T\u00fcrk milliyet\u00e7ili\u011fi kalm\u0131\u015ft\u0131 ne K\u00fcrt milliyet\u00e7ili\u011fi, \u00e7at\u0131\u015fman\u0131n her iki kutbu a\u00e7\u0131s\u0131ndan da. Birle\u015fmesi gerekenler birle\u015fivermi\u015fti.)<\/p>\n

Harro von Senger de -bir s\u0131n\u0131f analizi yapmasa da- ayn\u0131 noktay\u0131 vurguluyor, \u201cH\u0131ristiyanl\u0131\u011f\u0131n Tanr\u0131s\u0131n\u0131n her t\u00fcrl\u00fc hileden ar\u0131nd\u0131r\u0131lm\u0131\u015f g\u00f6r\u00fcnt\u00fcs\u00fc, acaba bir -hile kokan- fiksiyon olmas\u0131n?\u201d diye sorarak; \u201cuygularken utanm\u0131yoruz, fakat hakk\u0131nda konu\u015fmaktan utan\u0131yoruz\u201d diyerek\u2026 Senger, y\u00fczlerce ki\u015fiye \u015fu s\u00f6z\u00fcn sahibini sordu\u011funu aktar\u0131yor: \u201cY\u0131lan gibi ak\u0131ll\u0131 ve g\u00fcvercin gibi saf ve temiz ol!\u201d. Kimse bilememi\u015f. C\u00fcmle Hz. \u0130sa\u2019ya ait! Hz. Muhammed de \u201csava\u015f, hiledir\u201d demi\u015f. Bunlar a\u00e7\u0131k y\u00fcrekli adamlar, ikiy\u00fczl\u00fcl\u00fc\u011f\u00fcn alemi yok!<\/p>\n

Konu \u00f6zellikle sava\u015f ve politika oldu\u011funda \u201chile ahlaks\u0131zl\u0131kt\u0131r\u201d demek d\u00f6rt ba\u015f\u0131 mamur bir hiledir (strategemdir).<\/p>\n

Burada geliyoruz Machiavelli\u2019nin b\u00fcy\u00fckl\u00fc\u011f\u00fcne\u2026<\/p>\n

Machiavelli: B\u00fct\u00fcn Sezar\u2019lar\u0131n Br\u00fct\u00fcs\u2019\u00fc<\/strong><\/p>\n

Machiavelli\u00a0H\u00fck\u00fcmdar<\/em>\u00a0adl\u0131 eserinde, h\u00fck\u00fcmdar\u0131n (daha do\u011frusu h\u00fck\u00fcmdar\u0131n temsil etti\u011fi s\u0131n\u0131flar\u0131n) bilmedi\u011fi bir \u015feyi anlatm\u0131yor. Egemen s\u0131n\u0131f temsilcileri binlerce y\u0131ld\u0131r tam da Machiavelli\u2019nin \u00f6\u011f\u00fctledi\u011fi y\u00f6ntemlerle, ama o \u201cmakyavelist\u201d y\u00f6ntemleri din, ahlak, erdem vb. gibi \u201culv\u00ee\u201d k\u0131l\u0131flarla (y\u00f6netim sanat\u0131 hileleri) \u00f6rterek y\u00f6netmi\u015flerdir toplumu.<\/p>\n

\u0130\u015fte Machiavelli bu \u00f6rt\u00fcy\u00fc kald\u0131r\u0131p at\u0131yor. Y\u00f6netim sanat\u0131n\u0131n \u201csanat\u201d k\u0131sm\u0131n\u0131n \u00fczerini \u00e7iziyor, \u00e7\u0131r\u0131l\u00e7\u0131plak ve kaba bir \u201cy\u00f6netim\u201d kal\u0131yor ortada. Niyeti ne olursa olsun, Machiavelli\u00a0H\u00fck\u00fcmdar<\/em>\u2019da \u201cH\u00fck\u00fcmdar \u00e7\u0131plak!\u201d demektedir sonu\u00e7 itibar\u0131yla. Machiavelli, hakim s\u0131n\u0131flar\u0131n binlerce y\u0131ll\u0131k \u201cmakyavelizmlerini\u201d if\u015fa etmektedir, hilelerini a\u00e7\u0131\u011fa vurmaktad\u0131r.<\/p>\n

Siyaset ile ahlak iki ayr\u0131 d\u00fcnyad\u0131r diyor Machiavelli, bu iki ayr\u0131 d\u00fcnyan\u0131n uzla\u015fmas\u0131 ham hayaldir. B\u00f6ylece siyaseti ahlaktan \u201ckurtar\u0131yor\u201d. H\u00fck\u00fcmdara dini \u201ckullanmas\u0131n\u0131\u201d \u00f6\u011f\u00fctl\u00fcyor; dinin iyi olup olmamas\u0131n\u0131, h\u00fck\u00fcmdar\u0131n iktidar\u0131n\u0131 sa\u011flamla\u015ft\u0131r\u0131p sa\u011flamla\u015ft\u0131rmad\u0131\u011f\u0131 \u00f6l\u00e7\u00fct\u00fcne ba\u011fl\u0131yor. Dini bir ara\u00e7 yaparak, siyaseti dinin vesayetinden \u201ckurtar\u0131yor\u201d. Tanr\u0131 siyasete uymal\u0131d\u0131r, siyaset Tanr\u0131\u2019ya de\u011fil! Machiavelli\u2019ye g\u00f6re siyasetin bir tek tanr\u0131s\u0131 vard\u0131r: kuvvetler oran\u0131. Siyaset-g\u00fc\u00e7 ili\u015fkisini, siyasetin g\u00fc\u00e7 ile yap\u0131labilece\u011fini vurguluyor. Hak, ancak bir kuvvet taraf\u0131ndan empoze edilebildi\u011fi \u00f6l\u00e7\u00fcde vard\u0131r, diyor. \u201cKuvvet i\u015fini g\u00f6rd\u00fckten sonra, hak onu me\u015frula\u015ft\u0131r\u0131r\u201d (Patrick Dupouey\u2019nun dosyam\u0131za ald\u0131\u011f\u0131m\u0131z yaz\u0131s\u0131ndan). Ama\u00e7, ara\u00e7lar\u0131 me\u015fru k\u0131lar diye ekliyor. Machiavelli b\u00f6ylece, siyaseti erdemden \u201ckurtar\u0131yor\u201d.<\/p>\n

K\u0131sacas\u0131 Machiavelli siyaseti \u201c\u00f6zg\u00fcrle\u015ftiriyor\u201d, onu \u201cpranga\u201dlar\u0131ndan kurtar\u0131yor. Ve bunu o kadar radikal bir bi\u00e7imde yap\u0131yor ki, sonu\u00e7ta ortada siyaset diye bir \u015fey kalmayacakt\u0131r. H\u00fck\u00fcmdar\u0131 d\u0131md\u0131zlak b\u0131rakmaktad\u0131r Machiavelli. \u00c7\u00fcnk\u00fc egemen s\u0131n\u0131flar o \u201cprangalar\u201d olmadan siyaset yapamazlar. O prangalar (tek tek h\u00fck\u00fcmdarlar\u0131n olabilir belki ama) egemen s\u0131n\u0131flar\u0131n de\u011fil, asl\u0131nda y\u00f6netilen, ezilen, s\u00f6m\u00fcr\u00fclen s\u0131n\u0131flar\u0131n prangalar\u0131d\u0131r. Siyasetin o prangalardan kurtar\u0131lmas\u0131, d\u00f6ner dola\u015f\u0131r ezilenlerin i\u015fine yarar, ezenlerin de\u011fil; tabii ezilenlerin bir politik \u00f6nc\u00fc \u00f6rg\u00fct\u00fc olmas\u0131 ko\u015fuluyla. Yani Machiavelli, e\u011fer becerebilirsek, bizim adam\u0131m\u0131zd\u0131r.<\/p>\n

Machiavelli\u2019yi ahlaks\u0131zl\u0131kla, erdemsizlikle su\u00e7layanlar hep egemen s\u0131n\u0131f temsilcileri olmu\u015f. Kilise aforoz etmi\u015f, kitaplar\u0131n\u0131 yasaklam\u0131\u015f. \u00dcnl\u00fc Prusya kral\u0131 B\u00fcy\u00fck Frederick \u201cAnti-Machiavelli\u201d diye bir kitap yazm\u0131\u015f. \u0130lgin\u00e7tir, bu kitab\u0131n \u00f6ns\u00f6z\u00fcn\u00fc yazan ve yay\u0131mlayan da b\u00fcy\u00fck ayd\u0131nlanmac\u0131 Voltaire! Ama san\u0131r\u0131m Voltaire, Frederick\u2019in \u201cekme\u011fini yedi\u011fi\u201d i\u00e7in yapm\u0131\u015f bunu. \u00c7\u00fcnk\u00fc Rousseau ve Diderot, Machiavelli\u2019ye sahip \u00e7\u0131km\u0131\u015f ve\u00a0H\u00fck\u00fcmdar<\/em>\u2019\u0131 \u201ccumhuriyet\u00e7ilerin kitab\u0131\u201d olarak selamlam\u0131\u015ft\u0131r. T\u0131pk\u0131 Spinoza ve Hegel gibi.<\/p>\n

Machiavelli, ilk bak\u0131\u015fta bir \u201chilebaz\u201d, hatta bir \u201c\u015feytan\u201d gibi g\u00f6z\u00fckebilir. Ama o tam tersine bir \u201chile-k\u0131ran\u201d ve \u201c\u015feytan-\u00e7\u0131karan\u201dd\u0131r. Niyetinin bu olup olmamas\u0131ndan ba\u011f\u0131ms\u0131z olarak, nesnel olarak konumu budur. Bu niteli\u011fiyle de Sun Tzu\u2019lardan, strategem kuramc\u0131lar\u0131ndan, Nizam\u00fclm\u00fclk\u2019lerden ayr\u0131l\u0131r. B\u00fcy\u00fckl\u00fc\u011f\u00fc buradad\u0131r.<\/p>\n

Nesnel olarak bir \u201cs\u0131n\u0131f haini\u201ddir Machiavelli. H\u00fck\u00fcmdara de\u011fil belki ama h\u00fck\u00fcmdarl\u0131\u011fa ihanet etmi\u015ftir. Bin y\u0131ll\u0131k hilelerini ortal\u0131\u011fa sererek\u2026<\/p>\n

Machiavelli, b\u00fct\u00fcn Sezar\u2019lar\u0131n Br\u00fct\u00fcs\u2019\u00fcd\u00fcr.<\/p>\n

\u0130slam ve hile: Kitaba uydurmak!<\/strong><\/p>\n

Dosyam\u0131z\u0131n \u201c\u0130slam\u2019da hile\u201d konulu bir boyutu da olacakt\u0131. Ama g\u00f6rd\u00fck ki, bu ba\u015fl\u0131 ba\u015f\u0131na ele al\u0131nmas\u0131 gereken geni\u015f ve tart\u0131\u015fmal\u0131 bir konu; g\u00fcncel ve s\u0131cak y\u00f6nleri de var. \u00d6n\u00fcm\u00fczdeki say\u0131larda ayr\u0131ca incelemeye karar verdik, ama bu yaz\u0131da birka\u00e7 \u00f6rnek vermeden ge\u00e7meyelim.<\/p>\n

\u0130slam hukuk\u00e7ular\u0131na g\u00f6re, hile ikiye ayr\u0131l\u0131yor: \u201cH\u00eele-i \u015fer\u2019iyye\u201d, \u0130slam hukukunun h\u00fck\u00fcmlerine uymakta bir engel ile kar\u015f\u0131la\u015f\u0131ld\u0131\u011f\u0131nda, ihtiyatl\u0131 davranmak i\u00e7in, yine hukukun g\u00f6sterdi\u011fi ba\u015fka bir yoldan gitmek anlam\u0131na geliyor. Bir de \u201ch\u00eele-i b\u00e2t\u0131la\u201d var: Hukuki h\u00fck\u00fcmleri kurnazca kullanarak ba\u015fkas\u0131n\u0131n hakk\u0131n\u0131 iptal etmek, ge\u00e7ersiz k\u0131lmak; \u00f6te yandan hukukun emrini yapmamak veya yasaklad\u0131\u011f\u0131n\u0131 irtikab etmeye deniyor. (Ekrem Bu\u011fra Ekinci, A\u00dc Erzincan Hukuk Fak\u00fcltesi Dergisi, 2006, C. X, S. 1-2, s.3-16). Birincisi caizdir, ikincisi de\u011fil.<\/p>\n

Tabii konu bu kadar basit de\u011fil. \u201cH\u00eele-i \u015fer\u2019iyye\u201dnin kapsam\u0131 ve neyin \u201c\u015fer\u2019iyye\u201d neyin \u201cb\u00e2t\u0131la\u201d oldu\u011funa ili\u015fkin \u00e7ok geni\u015f bir tart\u0131\u015fma k\u00fclliyat\u0131 var. Ayr\u0131ca farkl\u0131 mezhep ve tarikatlar\u0131n farkl\u0131 yorumlar\u0131 da. Bu nedenle \u00f6rnekleri, \u0130slamc\u0131lar\u0131n \u00fczerinde anla\u015ft\u0131klar\u0131,\u00a0Kuran<\/em>\u00a0ayetleri ve peygamber hadislerinden k\u00f6ken alanlardan verelim.<\/p>\n

\u00dc\u00e7 konuda yalan s\u00f6ylenmesine ruhsat verildi\u011fine ili\u015fkin bir hadis (Hz. Muhammed\u2019in s\u00f6z\u00fc) \u015f\u00f6yle: \u201cYalan ancak \u00fc\u00e7 yerde caizdir: Bunlar, ki\u015finin kar\u0131s\u0131n\u0131n g\u00f6nl\u00fcn\u00fc almak i\u00e7in s\u00f6yledi\u011fi yalan, sava\u015f esnas\u0131nda s\u00f6ylenen yalan ve insanlar\u0131n aralar\u0131n\u0131 d\u00fczeltmek i\u00e7in ba\u015fvurulan yaland\u0131r.\u201d<\/p>\n

Asl\u0131nda bu hadis \u0130slam\u2019da \u201ch\u00eele-i \u015fer\u2019iyye\u201dnin (harama d\u00fc\u015fmemek i\u00e7in kurtulu\u015f \u00e7aresi bulmak) kapsam\u0131n\u0131n ne kadar geni\u015f ve s\u0131n\u0131rlar\u0131n\u0131n ne kadar bulan\u0131k oldu\u011funun bir kan\u0131t\u0131. Hadi \u201cd\u00fc\u015fmana kar\u015f\u0131 hile\u201dyi anlad\u0131k da, her t\u00fcrl\u00fc insan ili\u015fkisinde aray\u0131 bulmak i\u00e7in ve hatta kocan\u0131n kar\u0131s\u0131na -g\u00f6nl\u00fcn\u00fc almak i\u00e7in dahi olsa- yalan s\u00f6ylemesinin caiz olmas\u0131 s\u0131n\u0131rlar\u0131 iyice bulan\u0131kla\u015ft\u0131r\u0131yor. \u0130lgin\u00e7 bir nokta da hadiste sadece \u201ckocan\u0131n kar\u0131s\u0131na yalan s\u00f6ylemesinden\u201d s\u00f6z edilmesi. Kad\u0131n\u0131n kocas\u0131na -tabii ki yine g\u00f6nl\u00fcn\u00fc almak i\u00e7in- yalan s\u00f6ylemesi san\u0131r\u0131m tart\u0131\u015fma d\u0131\u015f\u0131.<\/p>\n

Hz. Muhammed\u2019in \u201csava\u015f, hiledir\u201d deyi\u015fi biliniyor. Hendek Sava\u015f\u0131 s\u0131ras\u0131nda Beni Kureyza Yahudilerinin Eb\u00fb S\u00fcfyan saf\u0131na ge\u00e7tikleri Hz. Muhammed\u2019e haber verildi\u011finde, Peygamber\u2019in \u201cBelki de biz onlara bunu emretmi\u015fizdir\u201d dedi\u011fi, sonra Hz. \u00d6mer\u2019in bunu sormas\u0131 \u00fczerine \u201cSava\u015f hiledir, ya \u00d6mer\u201d diye yan\u0131t verdi\u011fi ve hadisin bu konu\u015fmadan kaynakland\u0131\u011f\u0131 s\u00f6ylenir.<\/p>\n

Bu hadis, t\u00fcm \u0130slam hukuk\u00e7ular\u0131n\u0131n \u00fczerinde anla\u015ft\u0131klar\u0131na g\u00f6re, \u0130slam dinini y\u00fcceltecek, \u0130slam d\u00fc\u015fmanlar\u0131n\u0131n haks\u0131zl\u0131klar\u0131na mani olacak hilelerin caiz oldu\u011funa i\u015faret eder; bu t\u00fcr hileler dinen yasald\u0131r ve sava\u015fta hileye s\u0131n\u0131r yoktur. \u201cSava\u015f\u201d kavram\u0131n\u0131n ne kadar geni\u015f oldu\u011fu konusundaki yorumu okurlara b\u0131rak\u0131yoruz.<\/p>\n

Kafirlerden gelebilecek zarar\u0131 bertaraf etmek i\u00e7in onlara dostmu\u015f gibi g\u00f6r\u00fcnmeye izin verilmesi, bizzat\u00a0Kuran<\/em>\u00a0kaynakl\u0131 bir hiledir ve \u015fu ayete dayan\u0131r: \u201cM\u00fc\u2019minler, m\u00fc\u2019minleri b\u0131rak\u0131p da kafirleri dost edinmesinler. E\u011fer kim b\u00f6yle yaparsa, Allah kat\u0131nda onun hi\u00e7bir de\u011feri yoktur. Ancak onlardan gelebilecek bir tehlikeden sak\u0131nman\u0131z hali m\u00fcstesnad\u0131r\u2026\u201d (Al-i \u0130mran, 28) Bu da \u0130slam hukuk\u00e7ular\u0131nca \u201cHerhangi bir k\u00f6t\u00fcl\u00fckten kurtulmak i\u00e7in ki\u015finin inanmad\u0131\u011f\u0131n\u0131n aksini g\u00f6stermesidir ki d\u0131\u015f g\u00f6r\u00fcn\u00fc\u015f\u00fc itibariyle g\u00fcnah, isyan, maksad\u0131 ise Allah\u2019a itaattir. Buna iten sebep de can\u0131 veya mal\u0131 korumakt\u0131r.\u201d (Buhayr\u00ee,\u00a0el-Hiyel<\/em>, Kahire, 1974, s.318-320)<\/p>\n

Yemin konusuna ilgin\u00e7 bir yakla\u015f\u0131m da \u015f\u00f6yledir: \u201cBir \u015feyi yapmayaca\u011f\u0131na yemin eden ki\u015fi, onun bir k\u0131sm\u0131n\u0131 yaparsa yeminini bozmu\u015f olmaz. Mesela, bir mal\u0131 almayaca\u011f\u0131na yemin eden ki\u015fi, mal\u0131n bir k\u0131sm\u0131n\u0131 al\u0131p bir k\u0131sm\u0131n\u0131 b\u0131rakmas\u0131yla yeminini bozmu\u015f olmaz. Bu, yeminlerden kurtulu\u015f i\u00e7in bir esast\u0131r.\u201d (\u0130bn Kayyim,\u00a0el-Cevziyye<\/em>, III, 193) G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi \u0130slamc\u0131 her konuda yemin edebilir; yeminin \u00e7ok k\u00fc\u00e7\u00fck bir k\u0131sm\u0131n\u0131 tutmas\u0131 yeterlidir! Metinde ilgin\u00e7 bir nokta da \u201cyeminden kurtulmaya\u201d \u00e7al\u0131\u015f\u0131lmas\u0131.<\/p>\n

Son olarak \u201cr\u00fc\u015fvet\u201d konusunu \u00f6rnekleyelim. \u0130nsanlar\u0131n mal verilerek ile \u0130slam\u2019a \u00e7ekilmesi, bizzat Hz. Muhammed\u2019e atfedilerek caiz k\u0131l\u0131n\u0131r: \u201cBir kimse, Hz. Peygamber\u2019den iki da\u011f\u0131n aras\u0131n\u0131 dolduracak kadar \u00e7ok koyun istemi\u015fti. Hz. Peygamber (sav), onun bu iste\u011fini yerine getirdi. Bunun \u00fczerine o \u015fah\u0131s kavminin yan\u0131na gidip: \u2018Ey kavmim! M\u00fcsl\u00fcman olunuz! Allah\u2019a yemin ederim ki Muhammed hi\u00e7 fakirlikten korkmayarak ihsanda bulunuyor\u2019 demi\u015fti.\u201d Bu hadis, \u201cResulullah insanlar\u0131n \u0130slam\u2019a girebilmesi i\u00e7in b\u00f6yle bir vas\u0131taya ba\u015fvurmu\u015ftur\u201d diye yorumlanarak r\u00fc\u015fvete izin \u00e7\u0131kar\u0131l\u0131r.<\/p>\n

K\u0131saca toparlamak gerekirse, \u0130slam hukukuna g\u00f6re hemen her alanda hileye ba\u015fvurma yollar\u0131 a\u00e7\u0131kt\u0131r; sadece kitaba uydurman\u0131z gerekir! \u201cKitaba uydurma\u201d zorunlulu\u011fu, yukar\u0131daki \u00f6rneklerden de anla\u015f\u0131labilece\u011fi gibi bir k\u0131s\u0131tlama getirmiyor. Sadece (bir \u0130slam Machiavelli\u2019si bulunmad\u0131\u011f\u0131 i\u00e7in) m\u00fcminin sadece insanlara de\u011fil, Allah\u2019a, Peygamber\u2019e ve kitaba kar\u015f\u0131 da hile yapmas\u0131na yol a\u00e7\u0131yor.<\/p>\n

Kendisini -b\u0131rak\u0131n daha ilerisini- modern hukuka ve de\u011ferlerine kar\u015f\u0131 dahi ba\u011fl\u0131 hissetmeyenlerin, g\u00fcc\u00fc ve iktidar\u0131 ele ge\u00e7irdiklerinde neler yapabileceklerinin, nas\u0131l bir toplum tasarlad\u0131klar\u0131n\u0131n \u00f6rneklerini ise y\u0131llard\u0131r \u00fclkemizde ya\u015f\u0131yoruz.<\/p>\n

Hilesiz toplum<\/strong><\/p>\n

\u201cHile tarihi\u201dne ili\u015fkin bu \u00f6rnekler, g\u00fcn\u00fcm\u00fcz\u00fcn egemen s\u0131n\u0131flar\u0131n\u0131n ula\u015ft\u0131\u011f\u0131 \u201chilecilik\u201d d\u00fczeyi ve potansiyeli g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda devede kulak kal\u0131r. K\u00fcresel burjuvazi toplumdan, \u00fcretimden, insandan ve do\u011fadan o kadar kopuk bir s\u0131n\u0131f ki ve bu s\u0131n\u0131f\u0131n elinde \u00f6yle ara\u00e7lar var ki, gerek politik gerekse g\u00fcnl\u00fck ya\u015fam\u0131m\u0131z\u0131n her alan\u0131nda ve an\u0131nda bir \u201chile denizi\u201dnde y\u00fczd\u00fc\u011f\u00fcm\u00fcz s\u00f6ylenebilir.<\/p>\n

Emperyalist-kapitalist devletlerin b\u00fcy\u00fck \u00e7apl\u0131 politik hamlelerini, \u00e7\u0131kard\u0131klar\u0131 ve y\u00fcr\u00fctt\u00fckleri sava\u015flar\u0131 zaten biliyoruz. B\u00fcy\u00fck g\u00fc\u00e7lerin oynad\u0131klar\u0131 kocaman bir satran\u00e7 tahtas\u0131na d\u00f6n\u00fc\u015fm\u00fc\u015f d\u00fcnyam\u0131zda, sava\u015fan taraflar\u0131n, bu sava\u015flar\u0131 ta\u015feron ter\u00f6r \u00f6rg\u00fctleri arac\u0131l\u0131\u011f\u0131yla verdiklerini, dolay\u0131s\u0131yla kendilerini her t\u00fcrl\u00fc hukuktan azade k\u0131ld\u0131klar\u0131n\u0131 g\u00f6r\u00fcyoruz. Bizzat kendi kurduklar\u0131 hukuksuz \u00f6rg\u00fctler, her t\u00fcrl\u00fc m\u00fcdahalenin bahanesi de olabiliyor. \u0130nsanl\u0131\u011f\u0131n binlerce y\u0131ll\u0131k birikiminden tamamen kopmu\u015f, ipini koparm\u0131\u015f bir s\u0131n\u0131ft\u0131r k\u00fcresel burjuvazi ve onun devletleri. Hakim sistemin b\u00fct\u00fcn sekt\u00f6rleri birer yalan sekt\u00f6r\u00fcne d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. Geli\u015fmi\u015f ileti\u015fim ara\u00e7lar\u0131yla ya\u015fam\u0131m\u0131z\u0131n her an\u0131na m\u00fcdahale eden reklam ve pazarlama perdesi alt\u0131ndan g\u00f6r\u00fcyoruz her \u015feyi. Para, \u00fcretimden kopmu\u015ftur.<\/p>\n

Dahas\u0131 i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z \u201cimaj \u00e7a\u011f\u0131\u201dnda hile ve yalan hi\u00e7 olmad\u0131\u011f\u0131 kadar\u00a0 toplumsalla\u015fm\u0131\u015ft\u0131r. Sadece sistem de\u011fil, insanlar da g\u00f6r\u00fclmedik \u00f6l\u00e7\u00fcde kirlenmi\u015ftir. Hepimiz birer k\u00fc\u00e7\u00fck \u201chilebaz\u201da d\u00f6n\u00fc\u015fm\u00fc\u015f\u00fcz. Tek y\u00f6nl\u00fc ileti\u015fim ara\u00e7lar\u0131 (radyo, TV gibi) bizi her an yalan bombard\u0131man\u0131na tutarken, kullan\u0131c\u0131y\u0131 aktif k\u0131lan ileti\u015fim ara\u00e7lar\u0131 bizim de bu bombard\u0131mana bilin\u00e7sizce kat\u0131lmam\u0131z\u0131 sa\u011fl\u0131yor. Cep telefonlar\u0131m\u0131z\u0131 a\u00e7t\u0131\u011f\u0131m\u0131zda, internete girdi\u011fimizde biz de o \u201cyalan d\u00fcnya\u201dn\u0131n bir par\u00e7as\u0131, sadece mazlumu de\u011fil zalimi de olabiliyoruz. Kimse \u201coldu\u011fu gibi\u201d de\u011fildir bug\u00fcn; hatta oldu\u011fu gibi olmamaya, oldu\u011fundan farkl\u0131 olmaya \u00e7abalamaktad\u0131r h\u0131rsla. Ger\u00e7ek, tutukludur bug\u00fcn. Bu, bir \u00e7\u00fcr\u00fcm\u00fc\u015fl\u00fck. Sistemin \u00e7\u00fcr\u00fcm\u00fc\u015fl\u00fc\u011f\u00fcn\u00fcn insanlara da tarihte g\u00f6r\u00fclmedik boyutlarda sirayet etmesi.<\/p>\n

Tarihe bakt\u0131\u011f\u0131m\u0131zda bu t\u00fcr \u00e7\u00fcr\u00fcme d\u00f6nemlerinin ya bir \u201c\u00e7\u00f6k\u00fc\u015f\u201d ya da b\u00fcy\u00fck bir \u201cileri at\u0131l\u0131m\u201d ile (veya art arda ikisi birden) sonu\u00e7land\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcyor. \u00c7\u00fcr\u00fcmenin boyutu (k\u00fcreselli\u011fi) d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde \u00e7\u00f6k\u00fc\u015f\u00fcn boyutuna ili\u015fkin fikir y\u00fcr\u00fctmenin bir gere\u011fi yok; \u201ck\u0131yamet\u201d deyip ge\u00e7elim. \u201c\u0130leri at\u0131l\u0131m\u201d hakk\u0131nda fikir geli\u015ftirmek ve bunun pratiklerine giri\u015fmek durumunday\u0131z.<\/p>\n

\u201cHilesiz bir toplum\u201d olabilir mi? S\u00fcmerlerden bu yana h\u00fck\u00fcm s\u00fcren binlerce y\u0131ll\u0131k bir al\u0131\u015fkanl\u0131ktan kurtulabilir mi insanl\u0131k? Olabilir ve kurtulabilir. \u00c7\u00fcnk\u00fc bu binlerce y\u0131ll\u0131k s\u00fcre\u00e7, ayn\u0131 zamanda bir \u201ckurtulu\u015f s\u00fcreci\u201ddir. Tarih, s\u0131n\u0131f m\u00fccadeleleri tarihidir. Yani madalyonun bir y\u00fcz\u00fcyle, s\u0131n\u0131fl\u0131l\u0131ktan, s\u00f6m\u00fcr\u00fcden, ezilmi\u015flikten kurtulma m\u00fccadeleleri tarihidir. \u0130nsanl\u0131k toplu bir \u00e7\u00f6k\u00fc\u015f ya\u015famad\u0131ysa \u015fimdiye kadar, i\u015fte bu m\u00fccadelelerin ba\u015far\u0131s\u0131 sayesindedir.<\/p>\n

\u0130nsanl\u0131k binlerce y\u0131ld\u0131r \u201chilesiz\u201d, yani \u201cs\u0131n\u0131fs\u0131z\u201d, \u201cs\u00f6m\u00fcr\u00fcs\u00fcz\u201d, y\u00f6neten-y\u00f6netilen \u00e7eli\u015fkisinin bulunmad\u0131\u011f\u0131 bir toplum kurmaya u\u011fra\u015f\u0131yor. Yani deneyimimiz ve birikimimiz b\u00fcy\u00fck. En az y\u00f6netenler kadar b\u00fcy\u00fck. Bu birikimi s\u00fczmek, dam\u0131tmak ve bilince \u00e7\u0131kartmak her kritik d\u00f6neme\u00e7te \u00f6nem kazanm\u0131\u015ft\u0131r.<\/p>\n

Yaz\u0131m\u0131z\u0131, bir devam yaz\u0131s\u0131n\u0131 i\u015faret ederek bitirelim. \u201cHilesiz toplum\u201d \u00f6zlemcileri, bir \u201cileri at\u0131l\u0131m\u0131n\u201d neferleri \u015fu iki noktada da \u00e7al\u0131\u015fma yapmak durumundad\u0131r:<\/p>\n

1) Egemen s\u0131n\u0131flar\u0131n sava\u015f ve y\u00f6netim sanat\u0131 alan\u0131nda (tarihte ve g\u00fcn\u00fcm\u00fczde) geli\u015ftirdiklerini \u00e7ok iyi \u00f6z\u00fcmsemek. Dosyam\u0131z bu konuya genel bir giri\u015f niteli\u011finde ama art\u0131k biraz daha \u00f6zele inelim, T\u00fcrkiye\u2019den \u00f6rnek verelim. Biz nas\u0131l bir \u00fclkenin ve b\u00f6lgenin devrimcileriyiz? Hayat\u0131m\u0131z emperyalistlerin ve devletin (ve derin devletin) operasyonlar\u0131yla, komplolar\u0131yla, provokasyon ve k\u0131\u015fk\u0131rtmalar\u0131yla ge\u00e7ti. B\u00fcy\u00fck bir birikime ve deneyime sahibiz ama bu ac\u0131 pratikleri -tedbirler almak anlam\u0131nda- kuramla\u015ft\u0131rd\u0131\u011f\u0131m\u0131z s\u00f6ylenemez. \u201cDo\u011fru eylem\u201din ilkelerinin neler oldu\u011fu konusunda bile, b\u0131rakal\u0131m bir kuram\u0131, bir reflekse dahi sahip olabildi\u011fimiz hen\u00fcz s\u00f6ylenemez.<\/p>\n

2) Egemen s\u0131n\u0131flar kendi geli\u015ftikleri silahla vurulamaz m\u0131? \u201cSava\u015f sanat\u0131\u201d ve \u201cy\u00f6netim sanat\u0131\u201d yan\u0131 s\u0131ra bir \u201cdevrim sanat\u0131\u201d da geli\u015ftirilemez mi? Ge\u00e7mi\u015fte geli\u015ftirilmemi\u015f mi? Asl\u0131nda bu alanda da m\u00fcthi\u015f bir birikimimiz var. Gerek tarihte, gerekse yak\u0131n ge\u00e7mi\u015fte, ezilenler ve onlar\u0131n \u00f6nc\u00fc \u00f6rg\u00fctleri, konumuz ba\u011flam\u0131nda hangi stratejileri ve taktikleri geli\u015ftirmi\u015fler ve egemenleri kendi silahlar\u0131yla nas\u0131l vurmu\u015flar? Deyim yerindeyse \u201cdevrimci strategemler\u201d nelerdir, \u201cstrategemlerin devrimci kullan\u0131m\u0131\u201d nas\u0131ld\u0131r? Bu birikim nas\u0131l g\u00fcncellenebilir?<\/p>\n

Bunlar incelenmeden ve tart\u0131\u015f\u0131lmadan konu eksik kalacakt\u0131r. Ba\u015fka bir yaz\u0131n\u0131n \u00e7er\u00e7evesi olsun.<\/p>\n

\u201cEn sonuncu hile\u201d ve \u201chilesiz bir toplum\u201d \u00f6zlemiyle\u2026<\/p>\n","protected":false},"excerpt":{"rendered":"

Toplumsal anlamda hile, bir uygarl\u0131k \u00e7ocu\u011fudur. Topluluklar\u0131n s\u0131n\u0131flara b\u00f6l\u00fcn\u00fc\u015f\u00fcn\u00fcn, s\u00f6m\u00fcr\u00fcn\u00fcn, y\u00f6neten-y\u00f6netilen \u00e7eli\u015fkisinin do\u011fu\u015fuyla ortaya \u00e7\u0131km\u0131\u015f bir kavramd\u0131r. Hile, sadece bir sava\u015f sanat\u0131 arac\u0131 olarak de\u011fil y\u00f6netim sanat\u0131 arac\u0131 olarak da kavrand\u0131\u011f\u0131 zaman bu tespit netle\u015fecektir. Egemenler taraf\u0131ndan binlerce y\u0131ld\u0131r geli\u015ftirilmi\u015f bu sava\u015f ve y\u00f6netim \u201chilelerinin\u201d temel unsurlar\u0131 nelerdir? Peki, \u201chilesiz bir toplum\u201d m\u00fcmk\u00fcn m\u00fc? \u201cHile\u201d […]<\/p>\n","protected":false},"author":493,"featured_media":13244,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[189,512,29],"tags":[1183,578,430,477,1184],"class_list":["post-13243","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-152-sayi","category-parantez","category-toplum","tag-hile","tag-savas","tag-toplum","tag-uygarlik","tag-yonetim"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/13243","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\/493"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=13243"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/13243\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/13244"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=13243"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=13243"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=13243"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}