{"id":15611,"date":"2016-05-01T11:58:09","date_gmt":"2016-05-01T08:58:09","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=15611"},"modified":"2018-01-03T12:23:34","modified_gmt":"2018-01-03T09:23:34","slug":"15611","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2016\/05\/01\/15611","title":{"rendered":"Antik Yunan\u2019da ve Roma\u2019da e\u015fitlik\u00e7i m\u00fccadeleler ve \u00fctopya"},"content":{"rendered":"

Ya\u011fma ve fetihler, sadece askeri demokrasiyle y\u00f6netilen toplumlar\u0131 zenginle\u015ftirmekle kalmad\u0131, ayn\u0131 zamanda toplumdaki s\u0131n\u0131fla\u015fma s\u00fcrecini de h\u0131zland\u0131rarak ilkel ama e\u015fitlik\u00e7i yasalar\u0131 da \u00e7\u00f6z\u00fclmeye u\u011fratt\u0131. Roma\u2019y\u0131 bir d\u00f6nem temelinden sarsan ve halk aras\u0131nda bir hayalet gibi dola\u015fan e\u015fitlik\u00e7i d\u00fc\u015f\u00fcnceler, tarih i\u00e7indeki ser\u00fcvenine hi\u00e7 ara vermeden \u00f6nce Anadolu\u2019ya ard\u0131ndan da daha do\u011fuya y\u00f6neldi ve tarihsel misyonunu devam ettirdi.<\/em><\/p>\n

Askeri demokrasiyle y\u00f6netilen topluluklar\u0131n ilk ya\u011fma ve fetihleri, sadece onlara maddi olanaklar sa\u011flamakla kalmad\u0131, ayn\u0131 zamanda s\u0131n\u0131fla\u015fma s\u00fcre\u00e7lerini h\u0131zland\u0131rarak ilkel ama e\u015fitlik\u00e7i ili\u015fkilerini \u00e7\u00f6z\u00fclmeye u\u011fratt\u0131.<\/p>\n

Madalyonun bir taraf\u0131nda fatihlere akan ganimet varsa, di\u011fer taraf\u0131nda yenenlerin ikiye b\u00f6l\u00fcnmesi, yani topluluk i\u00e7inde y\u00f6neten-y\u00f6netilen bi\u00e7iminde derin ve kapanmaz bir u\u00e7urumun a\u00e7\u0131lmas\u0131 (her ne kadar tarihsel anlamda ilerici olsa da) vard\u0131.<\/p>\n

Asl\u0131nda ya\u011fmalar ya\u011fmac\u0131lar\u0131, onlara sunduklar\u0131 servetle esir alm\u0131\u015ft\u0131. \u00c7\u00fcnk\u00fc maddi ve manevi a\u00e7\u0131dan palazlanan kabileler, tad\u0131na vard\u0131klar\u0131 s\u00f6z\u00fcm ona l\u00fcks \u00fcr\u00fcnlerin ve t\u00fcketim k\u00fclt\u00fcr\u00fcn\u00fcn de d\u00fcrt\u00fcs\u00fcyle, hem bireysel hem de toplumsal a\u00e7\u0131dan, doymak bilmeyen bir \u201cfetih h\u0131rs\u0131na\u201d kap\u0131lm\u0131\u015flard\u0131.<\/p>\n

\u0130nsanl\u0131\u011f\u0131n bir kesimi belki de on binlerce y\u0131ll\u0131k tarihinde ilk kez, b\u00fcy\u00fck oranda haz\u0131r bir maddi servete ve bunun yan\u0131 s\u0131ra d\u00fczenlenmi\u015f ve i\u015flenmeye haz\u0131r hale getirilmi\u015f verimli topraklara sahip oluyordu. Bir elden di\u011ferine ge\u00e7en \u00fcretim ara\u00e7lar\u0131 (her t\u00fcrden basit ama etkili aletler, verimli topraklar ve insan i\u015fg\u00fcc\u00fc) hakim kabile saflar\u0131ndaki s\u0131n\u0131fsal \u00e7eli\u015fmeyi derinle\u015ftirdi ve kabile y\u00f6neticilerinin manevi ayr\u0131cal\u0131\u011f\u0131n\u0131, maddi olanaklarla peki\u015ftirdi.<\/p>\n

S\u0131n\u0131f m\u00fccadelesinin ve \u00fctopyalar\u0131n maddi zemini<\/strong><\/p>\n

Bu arada \u201czenginlik\u201d fatih kabileye, bir ba\u015fka \u015feyi daha, kan karde\u015fli\u011finin y\u0131k\u0131ma u\u011frad\u0131\u011f\u0131n\u0131 ilan eden ezen-ezilen s\u0131n\u0131f \u00e7at\u0131\u015fmas\u0131n\u0131 da getirdi. Bu s\u00fcre\u00e7te ezilen s\u0131n\u0131f, \u00f6nce elinde tuttu\u011fu yeg\u00e2ne \u00fcretim arac\u0131n\u0131, yani topra\u011f\u0131n\u0131, sonra da e\u015fitlik\u00e7i d\u00f6nemden geri kalan b\u00fct\u00fcn toplumsal haklar\u0131n\u0131 kaybetti. Bu arada topraklar\u0131n\u0131 kaybeden ve g\u00fcn be g\u00fcn yoksulla\u015fan ma\u011flup k\u00f6yl\u00fcler, hem i\u015fleyerek verimli hale getirdikleri topraklar\u0131ndan, yani \u201csar\u0131narak bar\u0131nd\u0131klar\u0131\u201d baba oca\u011f\u0131ndan edildiler, hem de e\u011fer sava\u015flarda canlar\u0131n\u0131 yitirmemi\u015flerse esir d\u00fc\u015ferek yenenlerin ve \u00e7apul ederek g\u00fc\u00e7lenenlerin kesin boyunduru\u011funa girdiler.<\/p>\n

S\u0131n\u0131f ve imtiyazlar\u0131n olmad\u0131\u011f\u0131 eski e\u015fitlik\u00e7i yap\u0131n\u0131n zor yoluyla tasfiyesi, yenenlerin saflar\u0131ndaki \u00f6zel m\u00fclkiyet h\u0131rs\u0131n\u0131 da art\u0131rd\u0131. Bu s\u00fcre\u00e7 sadece ma\u011fluplar\u0131 de\u011fil, ayn\u0131 zamanda galip toplumlar\u0131 da alt\u00fcst ederek, i\u00e7ten i\u00e7e y\u0131k\u0131ma u\u011fratt\u0131.<\/p>\n

\"\"
\u0130nsanl\u0131\u011f\u0131n bir kesimi tarihte ilk kez, b\u00fcy\u00fck oranda haz\u0131r bir maddi servete ve yan\u0131 s\u0131ra i\u015flenmeye haz\u0131r hale getirilmi\u015f verimli topraklara sahip oluyordu.<\/figcaption><\/figure>\n

K\u0131sacas\u0131 ortak\u00e7\u0131l\u0131\u011f\u0131n maddi temeli \u00fczerinde y\u00fckselen e\u015fitlik, adalet ve vicdan da s\u00fcre\u00e7 i\u00e7inde toplumsal hayattan uzakla\u015farak, yerini e\u015fitsizli\u011fe, s\u00f6m\u00fcr\u00fcye, zorbal\u0131\u011fa, \u015fiddete ve keyfi zulme b\u0131rakt\u0131. Ancak bu durum, toplumsal hiyerar\u015finin en diplerine itilenlerde ilkel, ama \u00f6zg\u00fcrl\u00fck ve adalet d\u00f6nemine y\u00f6nelik kuvvetli bir \u00f6zlem de yaratm\u0131\u015ft\u0131.<\/p>\n

Bu sayede toplumlar\u0131n belleklerinde kendine \u00f6zg\u00fc bir \u00fctopya da ye\u015ferdi. \u201cUygar halklar\u0131n\u201d tarihlerinin ilk d\u00f6nemlerinde ortaya \u00e7\u0131kan toplumsal d\u00fc\u015f\u00fcncelerde ve bunlar\u0131 ifade eden metinlerde, bir \u201calt\u0131n \u00e7a\u011f\u201d \u00f6zlemi ortaya \u00e7\u0131kt\u0131 ki, biz buna \u00fctopya diyoruz.<\/p>\n

Bu ola\u011fan bir durumdu, \u00e7\u00fcnk\u00fc s\u0131n\u0131fs\u0131z toplumun y\u0131k\u0131ma u\u011framas\u0131, daha do\u011frusu kabile toplumunu belirleyen e\u015fitlik\u00e7ili\u011fin ve askeri demokrasinin tasfiyesi, yenilenlerin ve ezilenlerin belleklerinde eski kan ba\u011f\u0131na dayanan \u00f6zg\u00fcrl\u00fck ve ortak\u00e7\u0131l\u0131k \u00f6zlemini de canl\u0131 k\u0131ld\u0131. Bunun do\u011fal sonucu olarak da eski e\u015fitlik\u00e7i gelene\u011fe ait ne varsa bunlar \u015fark\u0131, mitoloji, mesel ve efsane \u015feklinde yeniden k\u00fclt\u00fcrel ortamda boy verdi.<\/p>\n

Do\u011fal olarak \u201ckutsal topraklara\u201d y\u00f6nelik bu \u00f6zlem, kendisini farkl\u0131 co\u011frafya ve toplumlarda farkl\u0131 imge ve y\u00f6ntemlerle ortaya koydu. Ancak s\u00f6z konusu k\u00fc\u00e7\u00fck ve sade \u00f6zlemler, b\u00fcy\u00fck imparatorluklar d\u00f6neminde daha da b\u00fcy\u00fcd\u00fcler ve bir senteze ula\u015farak insanl\u0131\u011f\u0131n ortak evrensel d\u00fc\u015f\u00fcnceleri haline geldiler.<\/p>\n

Baz\u0131 toplumlar s\u00f6z konusu \u00f6zlemleri mitolojik kahramanl\u0131klarla dile getirirken, baz\u0131lar\u0131 da onu dayan\u0131lmaz ac\u0131lar olarak duyumsad\u0131 ve bunlar\u0131 \u015fark\u0131, masal, \u015fiir, efsane ve s\u00f6ylencelerle ifade etti. Bunun en g\u00fczel \u00f6rneklerini T\u00fcrklerin efsane, masal ve \u00f6\u011fretici hikayelerinde, \u00c7inlilerin \u201cE\u015fitlik Da\u011f\u0131tan Y\u00fcz Bilge Kad\u0131n\u201d\u0131nda, S\u00fcmerlerin ve M\u0131s\u0131r\u2019\u0131n g\u00fcne\u015f ve \u0131\u015f\u0131\u011f\u0131n kasvet ve karanl\u0131\u011fa bask\u0131n \u00e7\u0131kt\u0131\u011f\u0131 mitolojik s\u00f6ylencelerinde, Ortado\u011fu\u2019nun cenneti vaat eden dinlerinde, \u0130nka ve K\u0131z\u0131lderililerin do\u011fa ve insan uyumunu kutsayan \u00f6yk\u00fclerinde ve Orta Avrupa\u2019n\u0131n zulm\u00fc ve zorbal\u0131\u011f\u0131 hedef alan eski Cermen halk efsanelerinde g\u00f6r\u00fcyoruz.<\/p>\n

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Ezilen s\u0131n\u0131f, \u00f6nce elinde tuttu\u011fu yeg\u00e2ne \u00fcretim arac\u0131n\u0131, yani topra\u011f\u0131n\u0131, sonra da e\u015fitlik\u00e7i d\u00f6nemden kalan b\u00fct\u00fcn toplumsal haklar\u0131n\u0131 kaybetti.<\/figcaption><\/figure>\n

E\u015fitsizlik evrenselle\u015fiyor<\/strong><\/p>\n

Tarihte belki de kavimlerin ilk b\u00fcy\u00fck birli\u011fi, Akkad Kral\u0131 Sargon\u2019un S\u00fcmer kent devletlerini fethederek Mezopotamya\u2019y\u0131 ele ge\u00e7irmesi ve sonra da Hindistan\u2019a kadar uzanan geni\u015f co\u011frafyay\u0131 birle\u015ftirmesiyle ger\u00e7ekle\u015fmi\u015fti.<\/p>\n

Ancak Asya ve Avrupa\u2019n\u0131n esas b\u00fcy\u00fck bulu\u015fmas\u0131 B\u00fcy\u00fck \u0130skender\u2019in Do\u011fu seferiyle (M\u00d6 4. y\u00fczy\u0131l) tamamlanm\u0131\u015ft\u0131. Onun Orta Avrupa\u2019dan Hindistan\u2019a kadar uzanan askeri fetihleri, salt Do\u011fu-Bat\u0131 co\u011frafya ve k\u00fclt\u00fcr yak\u0131nla\u015fmas\u0131n\u0131 kal\u0131c\u0131 hale getirmedi, ayn\u0131 zamanda \u201cBat\u0131l\u0131\u201d insan\u0131n ufkunu hayal ve fanteziyle de besledi. Bu sayede Antik\u00e7a\u011f\u2019\u0131n devlet ve toplum tasar\u0131lar\u0131 da bitmez t\u00fckenmez bir verimli kayna\u011fa sahip oldu. \u00d6nce antik Yunan topraklar\u0131ndaki kentsel siyasal sistemlerin y\u0131k\u0131lmas\u0131, ard\u0131ndan da Roma\u2019n\u0131n \u00f6nce b\u00fct\u00fcn \u0130talya\u2019y\u0131 sonra hem Do\u011fu halkalar\u0131n\u0131, hem de Afrika ve Germen halklar\u0131n\u0131 egemenli\u011fi alt\u0131na almas\u0131, o halklara ait fakl\u0131 k\u00fclt\u00fcrlerin de bir potada erimesine neden oldu. Her ne kadar Roma \u0130mparatorlu\u011fu, Asyal\u0131, Afrikal\u0131 ve Cermen halklar\u0131 askeri a\u00e7\u0131dan denetim alt\u0131na alm\u0131\u015f ve onlar\u0131 kendine ba\u011f\u0131ml\u0131 hale getirmi\u015fse de sonu\u00e7ta o k\u00fclt\u00fcrel a\u00e7\u0131dan s\u00f6z konusu halklar\u0131n esiri haline geldi. Efendinin k\u00f6lesine ba\u011f\u0131ml\u0131l\u0131\u011f\u0131d\u0131r bu.<\/p>\n

Roma\u2019ya s\u00fcr\u00fcklenen sava\u015f esirleri, salt bedenlerini de\u011fil, kendileriyle birlikte dillerini, dini inan\u00e7 ve k\u00fclt\u00fcrlerini, s\u00f6ylence ve geleneklerini de getirdiler.<\/p>\n

Roma, esir ald\u0131\u011f\u0131 halklar\u0131n k\u00fclt\u00fcrleriyle tan\u0131\u015farak, hem onlar\u0131n enerjileriyle g\u00fc\u00e7lendi hem de kendi mezar kaz\u0131c\u0131lar\u0131na tarihsel mekan sundu.<\/p>\n

B\u00f6ylece Do\u011fu halklar\u0131n\u0131n e\u015fitlik\u00e7i gelenekleri ve s\u00f6ylenceleri, Roma topraklar\u0131na do\u011fru yay\u0131larak evrenselle\u015fti. E\u015fitlik\u00e7i d\u00fc\u015f\u00fcncelerin dile geldi\u011fi mitolojik \u00f6yk\u00fcler ve s\u00f6ylenceler de bu sayede maddi bir g\u00fc\u00e7 haline d\u00f6n\u00fc\u015fm\u00fc\u015f oldu.<\/p>\n

\u00c7o\u011fu kez \u00fctopyalar, \u00e7e\u015fitli mitolojik kahramanl\u0131klarla, dinsel motiflerle bezenmi\u015f s\u00f6ylencelerle ve efsanelerle dile getirilmi\u015ftir.[1]<\/a> Fakat daha sonraki s\u00fcre\u00e7te bu, \u00f6zellikle de Helen uygarl\u0131\u011f\u0131n\u0131n etkisiyle felsefi ve siyasi derinlik kazanarak, kral biyografisi, toplum, devlet ve ada romanlar\u0131 gibi edebi bir t\u00fcre de evrildi.[2]<\/a> S\u00f6z konusu \u00f6zlemlerin ortak noktas\u0131 ise bunlar\u0131n neredeyse tamam\u0131n\u0131n tarihin derinliklerinde kalan \u00f6zg\u00fcr ve ortak\u00e7\u0131 ya\u015fama vurgu yapmas\u0131, insan-insan, insan-do\u011fa ili\u015fkisindeki uyumlu d\u00f6neme y\u00f6nelik hasreti dile getirmesidir.<\/p>\n

S\u0131n\u0131f m\u00fccadelesi ve bu m\u00fccadelenin ideolojik-teorik ifadesi olan \u00fctopyalar, toplumlar\u0131n s\u0131n\u0131flara b\u00f6l\u00fcnmesinden bu yana g\u00f6r\u00fclmektedir[3]<\/a>, ancak bunlar, tarihin belirli d\u00f6nemlerinde birbiri pe\u015fi s\u0131ra ortaya \u00e7\u0131karak yo\u011funluk da kazan\u0131rlar.[4]<\/a> \u00dctopyalar, devrimlerden k\u0131sa bir s\u00fcre \u00f6nce ard\u0131 ard\u0131na s\u00f6k\u00fcn ederler, ama sonra bir suskunluk d\u00f6nemine girerler. [5]<\/a><\/p>\n

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Roma \u0130mparatorlu\u011fu ile birlikte e\u015fitsizlik evrenselle\u015fti.<\/figcaption><\/figure>\n

Toplumsal m\u00fclkiyetin y\u0131k\u0131l\u0131\u015f\u0131<\/strong><\/p>\n

M\u00d6 3. y\u00fczy\u0131ldan itibaren g\u00f6r\u00fclen meta \u00fcretimindeki art\u0131\u015f, ticari al\u0131\u015fveri\u015fin yo\u011funla\u015fmas\u0131, bilimsel yenilikler ve fetihler, Akdeniz k\u0131y\u0131s\u0131nda ya\u015fayan halklar\u0131n yeni halklarla, b\u00f6lge ve co\u011frafyalarla tan\u0131\u015fmas\u0131na neden olmu\u015ftu. K\u00f6y k\u00fclt\u00fcr\u00fcnden ve \u201cPolis\u201din dar ufkundan kurtulan halklar\u0131n, t\u00fcketim al\u0131\u015fkanl\u0131klar\u0131 ve gereksinimleri de \u00e7e\u015fitlenmeye ba\u015flam\u0131\u015ft\u0131. De\u011fi\u015f toku\u015fun \u00f6tesine ge\u00e7en kavimler aras\u0131 ticaret, y\u00f6netme h\u0131rs\u0131, \u00f6zel m\u00fclkiyet a\u00e7l\u0131\u011f\u0131, b\u00fcrokratik-hiyerar\u015fik yap\u0131n\u0131n g\u00fcn ge\u00e7tik\u00e7e kat\u0131la\u015fmas\u0131, bask\u0131 ve s\u00f6m\u00fcr\u00fcn\u00fcn katmerle\u015fmesi, kamu m\u00fclkiyetine dayanan ortak\u00e7\u0131l\u0131\u011f\u0131n y\u0131k\u0131m\u0131n\u0131 h\u0131zland\u0131rm\u0131\u015ft\u0131.<\/p>\n

Tarihsel bir zorunluluk olmakla birlikte \u00f6zel m\u00fclkiyete ge\u00e7i\u015f sorunsuz ger\u00e7ekle\u015fmedi. Ezilen katman ve s\u0131n\u0131flar, kendileri a\u00e7\u0131s\u0131ndan \u201c\u00f6zel m\u00fclkiyeti\u201d bir felaketin ba\u015flang\u0131c\u0131 olarak alg\u0131lad\u0131lar ve tepki g\u00f6stermeye ba\u015flad\u0131lar. \u00d6zel m\u00fclkiyetin kal\u0131c\u0131la\u015fmas\u0131, \u00e7o\u011fu kez iddia edildi\u011fi gibi, insanlar\u0131n g\u00fcle oynaya kar\u015f\u0131lad\u0131klar\u0131 bir fenomen olmad\u0131. \u00d6zel m\u00fclkiyet tarihsel bir ilerleme ve zorunluluktu, ama ayn\u0131 zamanda toplumsal bir y\u0131k\u0131m\u0131n ba\u015flang\u0131c\u0131yd\u0131 da.<\/p>\n

Gelenek ve g\u00f6reneklerde bozulma, karde\u015flik, dostluk ve dayan\u0131\u015fman\u0131n yerini ahlaki yozla\u015fma ve \u00e7\u00fcr\u00fcmenin almas\u0131 ve g\u00fcn ge\u00e7tik\u00e7e erdemli insan\u0131n yok olmas\u0131 bu geli\u015fmenin ilk i\u015faretleriydi. Toplumsal kay\u0131ts\u0131zl\u0131k, tembellik, atalet, a\u00e7g\u00f6zl\u00fcl\u00fck, mal m\u00fclk d\u00fc\u015fk\u00fcnl\u00fc\u011f\u00fc, \u00e7\u0131kara dayanan kurnazl\u0131k, karde\u015fli\u011fi ortadan kald\u0131ran kalle\u015flik ve vurdum duymazl\u0131k toplumda h\u0131zla yayg\u0131nla\u015f\u0131yordu. Kamu mallar\u0131 talan edilirken bunun dini k\u0131l\u0131f\u0131 da uyduruluyordu. \u0130nsana ve do\u011faya olan sayg\u0131 kayboluyor, vah\u015fetse y\u00fcz\u00fcn\u00fc her alanda g\u00f6steriyordu.[6]<\/a><\/p>\n

Baz\u0131 toplumlar, ki bunlar\u0131n ba\u015f\u0131nda Sparta gelir, M\u00d6 7. y\u00fczy\u0131lda, yani devrimden hemen sonra toplumsal bozulman\u0131n \u00f6n\u00fcne ge\u00e7ebilmek i\u00e7in ticareti yasaklama yoluna gitmi\u015ftir ve alt\u0131n, g\u00fcm\u00fc\u015f gibi k\u0131ymetli madenlere sahip olmay\u0131 k\u0131nam\u0131\u015ft\u0131r.[7]<\/a> Atinal\u0131 Platon ise eserlerinde \u00e7a\u011fda\u015flar\u0131n\u0131n mal-m\u00fclk h\u0131rs\u0131n\u0131 ele\u015ftirmekle kalmaz, onlar\u0131n g\u00fcnl\u00fck ya\u015famlar\u0131ndaki \u015f\u00f6hret ve maddi zenginlik \u00e7abalar\u0131n\u0131 da k\u0131nar. Hatta o, Yunanlar aras\u0131nda g\u00f6r\u00fclen toplumsal ve ahlaki bozulman\u0131n nedenini s\u00f6z konusu mal-m\u00fclk h\u0131rs\u0131nda g\u00f6r\u00fcr.<\/p>\n

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Spartal\u0131lar\u0131n efsanevi lideri adil yasalar\u0131yla \u00fcnl\u00fc Likurgos.<\/figcaption><\/figure>\n

Plutarkhos ve Ksenofon ise Spartal\u0131lar\u0131n efsanevi lideri Likurgos\u2019un adil yasalar\u0131n\u0131 \u00f6ve \u00f6ve bitirmekle kalm\u0131yor, ayn\u0131 zamanda a\u00e7g\u00f6zl\u00fcl\u00fc\u011f\u00fcn toplumlar\u0131 y\u0131k\u0131ma u\u011fratt\u0131\u011f\u0131n\u0131 da sapt\u0131yorlard\u0131.[8]<\/a> Isokrates\u2019in anlatt\u0131klar\u0131na g\u00f6re, Atinal\u0131lar\u0131n ve Lakedemonlar\u0131n servet h\u0131rs\u0131 sebebiyle, Sparta\u2019n\u0131n yedi y\u00fcz y\u0131l ge\u00e7erlili\u011fini koruyan e\u015fitlik\u00e7i yasalar\u0131 k\u0131sa bir s\u00fcre i\u00e7inde bozulmu\u015f ve ard\u0131ndan da b\u00fct\u00fcn\u00fcyle ortadan kalkm\u0131\u015ft\u0131.[9]<\/a> Bu s\u00fcreci engellemek i\u00e7in bir zamanlar kamu mal\u0131na zarar verenlerin isimleri ta\u015f levhalara kaz\u0131n\u0131r ve kent meydan\u0131na dikilirdi.[10]<\/a> Demostenes ise, \u201cAtalar\u0131n\u0131z kamu yarar\u0131 i\u00e7in g\u00f6rkemli saraylar, binalar, s\u00fctunlu gezi alanlar\u0131, r\u0131ht\u0131mlar ve limanlar in\u015fa ederlerdi. Kamunun her taraf\u0131nda zenginlik ve ihti\u015fam g\u00f6r\u00fcl\u00fcrd\u00fc. Vatanda\u015f\u0131n bar\u0131na\u011f\u0131 ise g\u00f6steri\u015ften uzak olurdu. Bunu \u015fimdi bile g\u00f6zlemlemek m\u00fcmk\u00fcnd\u00fcr. \u015eimdi ise kamuya ait yerler d\u00f6k\u00fcl\u00fcyor, g\u00f6rkemli saraylar ve hanlar ise \u00f6zel \u015fah\u0131slara ait\u201d diyerek serzeni\u015fte bulunuyordu.[11]<\/a><\/p>\n

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Gen\u00e7 Spartal\u0131lar.<\/figcaption><\/figure>\n

Zamanla mal-m\u00fclk edinmeye g\u00f6z yumulmu\u015ftu, ancak ba\u015fkas\u0131na ait bir mal\u0131n gerek\u00e7esi ne olursa olsun edinilmesi ho\u015f g\u00f6r\u00fclm\u00fcyordu. Devlete benzer ilk \u00f6rg\u00fctlenmelerin ve ilk i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn ortaya \u00e7\u0131kmas\u0131yla serpilen zenginli\u011fin yozla\u015ft\u0131r\u0131c\u0131 etkisinden korunmak i\u00e7in baz\u0131 toplumlar miras hakk\u0131n\u0131n geli\u015fmesine izin vermiyor ve engelleyemeyince de k\u0131z \u00e7ocuklar\u0131n\u0131n bundan mahrum b\u0131rak\u0131lmas\u0131n\u0131 sa\u011fl\u0131yorlard\u0131.[12]<\/a><\/p>\n

Afrika ve Asya\u2019da \u00fctopyan\u0131n k\u00f6keni<\/strong><\/p>\n

Toplumsal ya\u015fam\u0131n karma\u015f\u0131k hale gelmesiyle, ordu ve devletin profesyonelle\u015fmesi ve ard\u0131ndan da siyasi etkinli\u011fin yasal bir d\u00fczenlemeyle yoluna sokulmas\u0131 gerekiyordu. Buna ko\u015fut olarak sanat, k\u00fclt\u00fcr ve e\u011fitim de bi\u00e7imsel d\u00f6n\u00fc\u015f\u00fcmler ya\u015fad\u0131 ve insan hayat\u0131nda \u00f6nemli bir yer edindi. Tarihsel s\u00fcreci g\u00f6\u011f\u00fcsleyen ve ayn\u0131 zamanda topluma bir y\u00f6n vermeyi ama\u00e7layan proje ve programlar da bu d\u00f6nemde ortaya \u00e7\u0131km\u0131\u015flard\u0131. Asl\u0131nda bu s\u00fcre\u00e7, ayn\u0131 zamanda toplumsal el eme\u011finin a\u015fa\u011f\u0131land\u0131\u011f\u0131 ve d\u00fc\u015f\u00fcncede soyutlaman\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131 d\u00f6nemi ifade eder. Bunun bir g\u00f6stergesi olarak da yap\u0131c\u0131 sosyal \u00fctopyalar tarih sahnesinde yerlerini ald\u0131lar.<\/p>\n

Akdeniz b\u00f6lgesini, daha do\u011frusu Helen ve Roma \u0130mparatorlu\u011fu\u2019nun Antik\u00e7a\u011f d\u00f6nemini etkileyen \u00fctopik tasar\u0131lar\u0131n ba\u015f\u0131nda ku\u015fkusuz Platon\u2019un Devlet<\/em>\u2019iyle, Jambulos\u2019un G\u00fcne\u015f Adalar\u0131<\/em> gelir.[13]<\/a> Platon\u2019un Devlet<\/em>\u2019i, hem yaz\u0131ld\u0131\u011f\u0131 \u00e7a\u011fda hem de daha sonraki d\u00f6nemlerde okunma, dersler \u00e7\u0131karma ve yeni \u00fctopyalarla zenginle\u015ftirilme olana\u011f\u0131 buldu.<\/p>\n

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Platon\u2019un Devlet\u2019i, hem yaz\u0131ld\u0131\u011f\u0131 \u00e7a\u011fda hem de sonraki d\u00f6nemlerde okunma, dersler \u00e7\u0131karma ve yeni \u00fctopyalarla zenginle\u015ftirilme olana\u011f\u0131 buldu.<\/figcaption><\/figure>\n

Ku\u015fkusuz bu \u00fctopyalar g\u00f6kten zembille inmedi. Bunlar\u0131n k\u00f6k\u00fc binlerce y\u0131l \u00f6nce ya\u015fanan ve ortak\u00e7\u0131 toplumun y\u0131k\u0131m\u0131yla sonu\u00e7lanan s\u0131n\u0131fla\u015fma s\u00fcrecinde yat\u0131yordu. Bu s\u00fcrecin k\u00f6kleri, uygarl\u0131\u011f\u0131n ilk ortaya \u00e7\u0131kt\u0131\u011f\u0131 Nil deltas\u0131n\u0131n derinliklerinde[14]<\/a>, Mezopotamya\u2019y\u0131 yurt edinmi\u015f S\u00fcmer kent devletlerinde[15]<\/a>, Sar\u0131 Irmak\u2019\u0131n kenarlar\u0131nda serpilip geli\u015fmi\u015f olan \u00c7in uygarl\u0131\u011f\u0131nda[16]<\/a>, Indus Ovas\u0131nda ve sonra da Do\u011fu Akdeniz\u2019in Sami toplumlar\u0131n\u0131n ba\u011fr\u0131nda yat\u0131yor.[17]<\/a> Sami dinlerin milyonlara mal etti\u011fi \u201ccennet\u201d kavram\u0131, \u201cinsan\u0131n insana kurt\u201d olmad\u0131\u011f\u0131 uyum d\u00fcnyas\u0131ndan esinlendi. Jambulos\u2019un \u00fctopyas\u0131, bir bak\u0131ma M\u0131s\u0131r\u2019\u0131n arka bah\u00e7esi Etiyopya\u2019y\u0131 betimliyor. Martin Bernal\u2019in de \u00e7ok do\u011fru bir \u015fekilde saptad\u0131\u011f\u0131 gibi bu b\u00f6lgenin, ayn\u0131 zamanda Afroasya dillerinin de \u00e7\u0131k\u0131\u015f noktas\u0131 olmas\u0131 bir tesad\u00fcf de\u011fildir.[18]<\/a><\/p>\n

Platon\u2019nun Devlet<\/em>\u2019inin yan\u0131nda y\u00fcz y\u0131llar boyu \u00fctopik projelerin esin kayna\u011f\u0131 olan ikinci eser ku\u015fkusuz Jambulos\u2019un G\u00fcne\u015f Adalar\u0131<\/em>\u2019d\u0131r. Jambulos\u2019un eserinin ay\u0131rt edici \u00f6zelli\u011fi onun ger\u00e7ek anlamda e\u015fitlik\u00e7i olmas\u0131 ve ortaya att\u0131\u011f\u0131 \u00f6nerilerle insanlar\u0131n \u00fcst\u00fcnde ferahlat\u0131c\u0131 bir etkisinin bulunmas\u0131d\u0131r.<\/p>\n

Ne yaz\u0131k ki eserin tamam\u0131 g\u00fcn\u00fcm\u00fcze kadar ula\u015famam\u0131\u015ft\u0131r. Diodor 2. kitab\u0131nda bu eserden s\u00f6z eder ve ona ait metinler sunar. Jambulos\u2019un eseri ortaya at\u0131ld\u0131\u011f\u0131 d\u00f6nemde ola\u011fan\u00fcst\u00fc bir etkide bulunur ve \u00e7ok say\u0131da \u00fctopyay\u0131 da belirler. Fakat \u00fctopyalarda ada kavram\u0131 Jambulos\u2019tan \u00f6nce de \u00e7e\u015fitli eserlerde dile getirilmi\u015fti. Hem Homer\u2019in \u201cKutsallar\u0131n adas\u0131-Elysion\u201d, hem Hesiod\u2019un \u201cKahramanlar adas\u0131\u201d, hem de S\u00fcmerlerden bildi\u011fimiz Dicle ile F\u0131rat\u2019\u0131n ortas\u0131ndaki \u201cDilmun Adas\u0131\u201d, d\u00f6nemin filozoflar\u0131n\u0131n ufuklar\u0131n\u0131 ola\u011fan\u00fcst\u00fc geni\u015fletiyordu.<\/p>\n

Fakat bu eserlerin kaynaklar\u0131na inildi\u011finde g\u00f6r\u00fclmektedir ki di\u011fer s\u00f6ylencelerde oldu\u011fu gibi bunlar da -Jambulos\u2019un G\u00fcne\u015f Adalar\u0131<\/em>\u2019nda bu \u00e7ok belirgindir- esas olarak M\u0131s\u0131r ve daha g\u00fcneydeki Etiyopya\u2019dan esinlenmi\u015flerdir. M\u0131s\u0131r, daha do\u011frusu Etiyopya, hem Ortado\u011fu halklar\u0131n\u0131n hem de Yunanistan\u2019\u0131 olu\u015fturan halklar\u0131n dinlerini ve s\u00f6ylencelerini b\u00fcy\u00fck \u00e7apta etkilemi\u015ftir.[19]<\/a><\/p>\n

Ancak Romal\u0131 yazar\u0131 Strabon, Hellen ve Bat\u0131 insan\u0131n\u0131n B\u00fcy\u00fck \u0130skender\u2019in Do\u011fu\u2019ya, yani Hindistan ve Arap Yar\u0131madas\u0131\u2019na do\u011fru ilerleyen askeri seferlerinden sonra bu b\u00f6lgeyi daha fazla tan\u0131ma f\u0131rsat\u0131 buldu\u011funu ve b\u00f6lgeye ait halk s\u00f6ylencesi ve co\u011frafi \u00f6zelliklerle tan\u0131\u015ft\u0131\u011f\u0131n\u0131 belirtiyor. \u00d6zellikle Euhemeros b\u00f6l\u00fcm\u00fcnde ele alaca\u011f\u0131m\u0131z \u201cdevlet romanlar\u0131\u201dn\u0131n Etiyopya\u2019dan \u00e7ok \u201cfelix Arabica\u201d denen Yemen\u2019den etkilendiklerini g\u00f6r\u00fcyoruz. Yemen ataerkil olmakla birlikte ortak\u00e7\u0131-kamusal m\u00fclkiyetin esas oldu\u011fu \u00fcretim ili\u015fkileriyle Hellen yazarlar\u0131n\u0131n dikkatini \u00e7ekiyordu.<\/p>\n

Eski dil uzmanlar\u0131, antik\u00e7a\u011f metinlerinde s\u0131kl\u0131kla kullan\u0131lan \u201caitiope\u201d kelimesinin \u201cmutlu \u00fclkenin insanlar\u0131\u201d anlam\u0131na geldi\u011fini belirtiyorlar.[20]<\/sup><\/a> Yunanlar Eutopia (yan\u0131k suratl\u0131lar) derken M\u0131s\u0131r\u2019\u0131n g\u00fcneyindeki ve G\u00fcne\u015f Tanr\u0131s\u0131 Helios\u2019un saray\u0131n\u0131n bulundu\u011fu b\u00f6lgeyi kast ediyorlard\u0131. Yunan mitolojisine g\u00f6re G\u00fcne\u015f Tanr\u0131s\u0131 Helios, her g\u00fcnk\u00fc sabah seyahatine Etiyopya\u2019dan ba\u015flar ve geceleri \u201cKutsanm\u0131\u015flar\u0131n Adas\u0131\u201dnda dinlenirdi.[21]<\/a><\/p>\n

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Antik \u00fctopik metinler, \u201cyan\u0131k suratl\u0131\u201d insanlar\u0131n \u00fclkesi Etiyopya\u2019dan esinlenmi\u015ftir.<\/figcaption><\/figure>\n

Herodot \u00fctopyalar\u0131n ana karas\u0131 olarak tasvir edilen Etiyopya\u2019y\u0131 \u015f\u00f6yle betimler: \u201cBuras\u0131 \u00f6yle verimli bir toprakt\u0131r ki d\u00fcnyada, hatta M\u0131s\u0131r\u2019da bile b\u00f6yle bir toprak par\u00e7as\u0131 bulunamaz. \u00dcr\u00fcnler topraktan kendili\u011finden f\u0131\u015fk\u0131r\u0131yor. Ba\u015fka insanlar\u0131n yapmak zorunda oldu\u011fu gibi (Etiyopyal\u0131lar\u0131n) topra\u011f\u0131 kaz\u0131mas\u0131, \u00e7apalamas\u0131 veya i\u015flemesine hi\u00e7 gerek yoktur. Onlar nehrin ta\u015farak topraklar\u0131 sulamas\u0131n\u0131 ve yeniden geri \u00e7ekilmesini beklemekten ba\u015fka bir \u015fey yapm\u0131yorlar. Ard\u0131ndan da herkes topra\u011f\u0131n bir b\u00f6l\u00fcm\u00fcn\u00fc ekiyor ve sonra da tarlalara domuzlar\u0131 s\u00fcrerek tepinme sayesinde tohumun yer alt\u0131na iyice yerle\u015fmesini sa\u011fl\u0131yorlar. Ekinler g\u00f6verdikten sonra da \u00fcr\u00fcn yeniden domuzlar\u0131n yard\u0131m\u0131yla bi\u00e7iliyor ve depolan\u0131yor.\u201d[22]<\/a><\/p>\n

Gene Yunan s\u00f6ylencelerine bak\u0131l\u0131rsa Etiyopyal\u0131lar \u201cg\u00fczel, uyumlu ve atletik bir bedene sahipler\u201d.[23]<\/a> Ayr\u0131ca y\u00fcksek ahlaki de\u011ferleriyle de tanr\u0131lar\u0131n dikkatini \u00e7ekiyorlar. Bu nedenle de Y\u00fcce Tanr\u0131 Zeus, di\u011fer b\u00fct\u00fcn tanr\u0131larla birlikte Etiyopya\u2019da on iki g\u00fcnl\u00fck bir \u015f\u00f6lene kat\u0131l\u0131rm\u0131\u015f.[24]<\/a><\/p>\n

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S\u00fcmerler \u00e7ok uzun zaman \u00f6ncesinde kalm\u0131\u015f, belleklerinde h\u00e2l\u00e2 izleri duran, ge\u00e7mi\u015fte mutlu olduklar\u0131 alt\u0131n \u00e7a\u011fa dair \u00f6zlemlere sahiptiler.<\/figcaption><\/figure>\n

S\u00fcmer\u2019de \u00fctopik metinler<\/strong><\/p>\n

S\u0131n\u0131fl\u0131 toplumlar\u0131n yerle\u015fik hale gelmesiyle birlikte her halk, e\u015fit m\u00fclkiyete dayanan ortak\u00e7\u0131 ya\u015fam \u00f6zlemini, kendi k\u00fclt\u00fcrel yap\u0131s\u0131na uygun bir cennet k\u00fclt\u00fcyle betimlemi\u015fti. Kolayl\u0131kla g\u00f6r\u00fclece\u011fi gibi, tek tanr\u0131l\u0131 dinlerin cennet kavram\u0131n\u0131n k\u00f6kleri S\u00fcmer tabletlerinde betimlenen Dilmun Adas\u0131\u2019nda yatar.[25]<\/a> Tevrat<\/em>\u2019\u0131n cennet kavram\u0131n\u0131n (eden bah\u00e7esi) k\u00f6keni de S\u00fcmerlere kadar uzan\u0131r. Kimi uzmanlara g\u00f6re \u201ceden bah\u00e7esi\u201d terimi dil bilimi a\u00e7\u0131s\u0131ndan S\u00fcmerlerden al\u0131nm\u0131\u015ft\u0131r.[26]<\/a><\/p>\n

S\u00fcmerlere ait mitolojik metinlerde s\u0131k s\u0131k dile gelen Dilmun Adas\u0131 yani cennet, ula\u015f\u0131lamayan bir yerde bulunur. Orada aslanla kuzu koyun koyunad\u0131r. Orada s\u0131rtlan yoktur, insan\u0131n rakibi yoktur; sava\u015f yoktur, dul yoktur, ya\u015fl\u0131 yoktur.[27]<\/a><\/p>\n

\u00dcnl\u00fc S\u00fcmerolog Kramer, \u201cS\u00fcmerlerin \u00e7ok uzun zaman \u00f6ncesinde kalm\u0131\u015f, belleklerinde h\u00e2l\u00e2 izleri duran, ge\u00e7mi\u015fte mutlu olduklar\u0131 bir alt\u0131n \u00e7a\u011fa dair \u00f6zlemlere sahip olduklar\u0131n\u0131\u201d belirtiyor. Ayr\u0131ca \u201cEnmerkar ve Aratta Beyi\u201d \u015fiirinde, insanl\u0131\u011f\u0131n g\u00fcnahk\u00e2r olmadan \u00f6nce bollu\u011fu ve huzuru tan\u0131d\u0131\u011f\u0131 \u00e7ok eski \u00e7a\u011fdan s\u00f6z etti\u011fini belirterek \u015fu beyitlere yer verir:<\/p>\n

\u201cEskiden, y\u0131lan\u0131n olmad\u0131\u011f\u0131,
\n<\/em>Akrebin olmad\u0131\u011f\u0131 bir devir vard\u0131.
\n<\/em>S\u0131rtlan yoktu, aslan yoktu.
\n<\/em>Ne vah\u015fi k\u00f6pek vard\u0131, ne kurt;
\n<\/em>Ne korku vard\u0131, ne deh\u015fet:
\n<\/em>\u0130nsan\u0131n rakibi yoktu.
\n<\/em>Eskiden, \u015eubur ve Hamazi \u00fclkelerinin,
\n<\/em>Bunca(?) dilin konu\u015fuldu\u011fu S\u00fcmer\u2019in,
\n<\/em>Tanr\u0131sal yasal\u0131 b\u00fcy\u00fck prens \u00fclkesinin,
\n<\/em>Uri\u2019nin, gerekli her \u015feyi sa\u011flanm\u0131\u015f \u00fclkenin,
\n<\/em>G\u00fcvenlik i\u00e7inde dinlenen Martu \u00fclkesinin,
\n<\/em>B\u00fct\u00fcn evrenin, birlik i\u00e7indeki(?) halklar\u0131n
\n<\/em>Enlil\u2019e tek bir dilde sayg\u0131 sunduklar\u0131 bir devir vard\u0131.
\n<\/em>Ama sonra, Efendi Baba, Prens Baba, Kral Baba,
\n<\/em>Enki, Efendi Baba, Prens Baba, Kral Baba,
\n<\/em>\u00d6fkelenen(?) Efendi Baba, \u00f6fkelenen(?) Prens Baba,
\n<\/em>\u00f6fkelenen(?) Kral Baba…\u201d<\/em>[28]<\/a><\/p>\n

Dinlerde e\u015fitlik vurgusu<\/strong><\/p>\n

S\u00fcmer toplumunun etkin oldu\u011fu k\u00fclt\u00fcrel iklim, b\u00f6lgenin b\u00fct\u00fcn di\u011fer halklar\u0131n\u0131 da etkisi alt\u0131na alm\u0131\u015ft\u0131. Bu etki Sami dinlerinin cennet kavram\u0131nda a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcr. \u00d6yle ki kutsal kitaplar, sadece insanlar\u0131n cennet \u00f6zlemini dile getirmekle kalmazlar, ayn\u0131 zamanda cennetin elden kay\u0131p gitmesinin nedenini de insan\u0131n \u201ce\u015fitlik\u00e7i d\u00fczenin\u201d yasalar\u0131n\u0131 hi\u00e7e sayan ahlaki yozla\u015fmas\u0131nda g\u00f6r\u00fcrler.<\/p>\n

Kutsal kitaplar\u0131n e\u015fitlik, ahlak ve vicdan vurgular\u0131, b\u00f6lge kavimlerinin \u00e7e\u015fitli mitolojik s\u00f6ylenceleriyle desteklenir ve b\u00f6ylece hem ezilenlerin \u00f6zlemlerine yan\u0131t verilir hem de teselli edilir.<\/p>\n

\u0130stisnas\u0131z kutsal kitaplar\u0131n tamam\u0131n\u0131n en \u00f6nemli vurgular\u0131 insan\u0131n e\u015fitli\u011fi \u00fczerinedir. Efsaneye g\u00f6re tanr\u0131 kullar\u0131n\u0131 ayn\u0131 \u00e7amurdan yaratm\u0131\u015ft\u0131r. Fakat zenginlik h\u0131rs\u0131, doymak bilmeyen alt\u0131n ve g\u00fcm\u00fc\u015f aray\u0131\u015f\u0131, insan\u0131 erdemden, toplumdan ve g\u00f6reneklerden uzakla\u015ft\u0131rm\u0131\u015f, onu kendi d\u00fc\u015fman\u0131 yapm\u0131\u015ft\u0131r. Tanr\u0131n\u0131n cennetinden haber veren peygamberlerse insanlara tanr\u0131sal bollu\u011fu vaat ediyorlard\u0131. \u0130nsanlar\u0131, \u201ctopra\u011f\u0131n m\u00fc\u015fterek oldu\u011fu, bah\u00e7elerin ne duvarlar ne de s\u0131n\u0131rlarca b\u00f6l\u00fcnd\u00fc\u011f\u00fc\u201d bir diyar\u0131n bekledi\u011fini vaaz etmi\u015flerdi. Peygamberler b\u00fct\u00fcn m\u00fcminleri \u201cbal gibi hurmalar\u0131n yeti\u015fti\u011fi, bu\u011fday\u0131n kendili\u011finde g\u00f6verdi\u011fi, s\u00fct\u00fcn ve bal\u0131n \u0131rmaklar gibi akt\u0131\u011f\u0131\u201d bir d\u00fcnyaya g\u00f6t\u00fcreceklerdi.[29]<\/a> Herkes birlikte ya\u015fayacak, zenginlik hi\u00e7 kimseye bir fayda sa\u011flamayacakt\u0131. O zaman ne fakir, ne zengin, ne zalim, ne k\u00f6le, ne kral, ne seny\u00f6r, ne b\u00fcy\u00fck, ne k\u00fc\u00e7\u00fck herkes e\u015fit olacak. Tanr\u0131 sadece mevcut d\u00fczeni yok edip onun yerine yeni nizam\u0131 ikame edecek ve ard\u0131ndan da tepenin ba\u015f\u0131na \u00e7ekilerek i\u015flerin kendili\u011finde y\u00fcr\u00fcmesini denetleyecekti.[30]<\/a><\/p>\n

Bu a\u00e7\u0131dan incelendi\u011finde Musa\u2019n\u0131n kutsal kitab\u0131, kuvvetli yermeler i\u00e7erir ve ezilenleri zalimlere kar\u015f\u0131 m\u00fccadeleye \u00e7a\u011f\u0131r\u0131r. B\u00fcy\u00fck haks\u0131zl\u0131klar\u0131n ve zulm\u00fcn h\u00fck\u00fcm s\u00fcrd\u00fc\u011f\u00fc bir d\u00f6nemde Musa\u2019n\u0131n \u00e7a\u011fr\u0131s\u0131 g\u00f6k g\u00fcr\u00fclt\u00fcs\u00fcyle gelen bir \u015fim\u015fek gibidir. Bu \u00e7a\u011fr\u0131yla birlikte tarihin ilk sosyal \u00fctopyas\u0131 din kisvesi alt\u0131nda tasarlanm\u0131\u015f oldu.<\/p>\n

Y\u00fczy\u0131llar boyunca peygamberler, yeni d\u00fczende e\u015fitsizli\u011fin olmayaca\u011f\u0131n\u0131 vurgulad\u0131lar ve ezilenlerin s\u0131n\u0131fs\u0131z ve stat\u00fcs\u00fcz bir toplumda bir b\u00fct\u00fcn olu\u015fturacaklar\u0131n\u0131 belirttiler. Kutsal kitaplara g\u00f6re cennet, yaln\u0131z ve yaln\u0131z yoksullar, ezilenler ve hatalar\u0131ndan d\u00f6nen kullar i\u00e7in vard\u0131r:<\/p>\n

\u201cVe Yesse\u2019nin k\u00fct\u00fc\u011f\u00fcnden filiz \u00e7\u0131kacak, ve k\u00f6k\u00fcnden bir fidan meyve verecek… Fakirlere adaletle h\u00fckmedecek ve memleketin fakirleri i\u00e7in do\u011frulukla karar verecek ve d\u00fcnyaya a\u011fz\u0131n\u0131n de\u011fne\u011fiyle vuracak ve k\u00f6t\u00fcy\u00fc dudaklar\u0131n\u0131n solu\u011fuyla \u00f6ld\u00fcrecek ve belinin ku\u015fa\u011f\u0131 adalet, ve kal\u00e7alar\u0131n\u0131n ku\u015fa\u011f\u0131 sadakat olacak. Ve kurt kuzu ile beraber oturacak, ve kaplan o\u011flakla beraber yatacak; ve buza\u011f\u0131 ve gen\u00e7 aslan ve besili s\u0131\u011f\u0131r bir arada olacak; ve onlar\u0131 k\u00fc\u00e7\u00fck bir \u00e7ocuk g\u00fcdecek. Ve inekle ay\u0131 otlanacak, onlar\u0131n yavrular\u0131 birlikte yatacak; ve aslan s\u0131\u011f\u0131r gibi saman yiyecek. Ve emzikteki \u00e7ocuk kara y\u0131lan\u0131n deli\u011fi \u00fczerinde oynayacak ve s\u00fctten kesilmi\u015f \u00e7ocuk, elini engerek kovu\u011fu \u00fczerine koyacak.\u201d[31]<\/a><\/p>\n

Zenginler, zalimler ve g\u00fc\u00e7l\u00fcler ise ate\u015flerde cay\u0131r cay\u0131r yanacaklard\u0131: \u201c\u00c7\u0131plak da\u011f\u0131n \u00fczerine bayrak dikin, onlar\u0131 y\u00fcksek sesle \u00e7a\u011f\u0131r\u0131n, el sallay\u0131n da, emirler kap\u0131lar\u0131ndan girsinler. Ben \u00e7a\u011f\u0131rd\u0131m yi\u011fitlerimi ve benim vakur adamlar\u0131m\u0131 \u00f6fkeyle yarg\u0131lamak i\u00e7in. Duyun! Da\u011flardaki sava\u015f i\u00e7in bir araya gelmi\u015f olan halk\u0131n ayak seslerini… Yalvar\u0131n yakar\u0131n (ey zalimler) Rabbin yarg\u0131lama g\u00fcn yakla\u015ft\u0131!\u201d[32]<\/a><\/p>\n

Bu ve buna benzer vaazlar sayesindedir ki y\u00fcz binlerce yoksul, k\u00f6le ve hizmet\u00e7i ak\u0131n ak\u0131n \u00f6nce Musa ve \u0130sa\u2019ya ard\u0131ndan da Muhammed\u2019e y\u00f6nelmi\u015flerdir.<\/p>\n

Dinleri g\u00f6zden ge\u00e7irince, i\u00e7inde en etkin sava\u015f\u00e7\u0131 sesleri ku\u015fkusuz Yahudilerin kutsal kitap ve s\u00f6ylencelerinde g\u00f6r\u00fcl\u00fcr. Peygamberlerin \u00e7a\u011fr\u0131lar\u0131na ilk kar\u015f\u0131l\u0131\u011f\u0131n k\u00f6lelerden ve yoksullardan geldi\u011fini I. Samuel s\u00f6ylencesi \u015f\u00f6yle anlat\u0131yor: \u201cDavud\u2019un \u00e7evresinde zengin d\u00fc\u015fman\u0131 olarak do\u011fmu\u015f ka\u00e7ak k\u00f6lelerden bir kalabal\u0131k olu\u015fmu\u015ftu. Ve s\u0131k\u0131nt\u0131da olan herkes ve bor\u00e7lu olan herkes, ve can\u0131 yanm\u0131\u015f olan herkes onun yan\u0131na topland\u0131lar; ve (o) onlar\u0131n \u00fczerine reis oldu ve onun yan\u0131nda d\u00f6rt y\u00fcz ki\u015fi vard\u0131.\u201d[33]<\/a><\/p>\n

Yaln\u0131z yoksullar\u0131 toplamakla kal\u0131nmaz, ayn\u0131 zamanda zenginler s\u0131n\u0131f\u0131n\u0131n mahkum edilece\u011fi bir siyasi ortam da d\u00fc\u015f\u00fcn\u00fcl\u00fcr. \u201cEy hakk\u0131 pelin otuna d\u00f6nd\u00fcrenler, ve adeti yere atanlar!\u201d[34]<\/a> \u201c… Madem ki fakiri ayaklar alt\u0131na al\u0131yorsunuz ve ondan bu\u011fday hediyeleri kopar\u0131yorsunuz; yontulmu\u015f ta\u015ftan evler yapt\u0131rd\u0131n\u0131z, fakat onlarda oturmayacaks\u0131n\u0131z, g\u00fczel ba\u011flar diktiniz, fakat onlar\u0131n \u015farab\u0131n\u0131 i\u00e7meyeceksiniz. \u00c7\u00fcnk\u00fc cinayetleriniz \u00e7ok ve su\u00e7lar\u0131n\u0131z a\u011f\u0131r oldu\u011funu biliyorum, ey Salihi s\u0131k\u0131\u015ft\u0131ranlar, r\u00fc\u015fvet alanlar ve kap\u0131da yoksullar\u0131n hakk\u0131n\u0131 sapt\u0131ranlar![35]<\/a><\/p>\n

\u201cBunlar\u0131 dinleyin, sizler ki yoksulu yutmak istiyorsunuz, ve memleketin fakirlerini helak ediyorsunuz ve diyorsunuz: Ne vakit ay ba\u015f\u0131 gelecek ki zahire satal\u0131m? Ve ne vakit Sebt g\u00fcn\u00fc gelecek ki sat\u0131l\u0131\u011fa bu\u011fday \u00e7\u0131karal\u0131m, efay\u0131 k\u00fc\u00e7\u00fcltelim ve \u015fekeli b\u00fcy\u00fctelim ve hileli teraziler kullanal\u0131m ve fakirleri g\u00fcm\u00fc\u015fe ve yoksullar\u0131 bir \u00e7ift \u00e7ar\u0131\u011fa sat\u0131n alal\u0131m ve bu\u011fday\u0131n s\u00fcpr\u00fcnt\u00fcs\u00fcn\u00fc satal\u0131m?\u201d[36]<\/a><\/p>\n

Yaln\u0131z mahkum etmekle de kal\u0131nmaz. Saraylar\u0131n, hanlar\u0131n ve ihti\u015famlar\u0131n soygun ve talan edili\u015fini anlatarak siyasi ayd\u0131nlatma faaliyetinde de bulunur ve ard\u0131ndan da saraylar\u0131n isyan edenlerce nas\u0131l talan edilece\u011fini belirtir. Sedirlerin ve ipekli yast\u0131klar\u0131n \u00fczerinde sefa s\u00fcrenlerin nas\u0131l kuzunun aslan\u0131n a\u011fz\u0131nda par\u00e7aland\u0131\u011f\u0131 gibi par\u00e7alanacaklar\u0131n\u0131 anlat\u0131r, biriktirilen servetin, alt\u0131n\u0131n ve g\u00fcm\u00fc\u015f\u00fcn de bunun tan\u0131klar\u0131 oldu\u011funu s\u00f6yleyerek, siyasi ekonomik bir analiz de sunar.<\/p>\n

Daha sonraki y\u00fczy\u0131llarda \u00fcnl\u00fc k\u00f6yl\u00fc ayaklanmalar\u0131na da ideolojik kaynak olacak m\u00fccadele \u00e7a\u011fr\u0131lar\u0131 da ilan eder:<\/p>\n

\"\"
Alman Lucas taraf\u0131ndan 16. y\u00fczy\u0131lda resmedilen Aden Bah\u00e7esi.<\/figcaption><\/figure>\n

\u201cRabbin s\u00f6z\u00fc onlar ki saraylarda zorbal\u0131k ve soygunculuk yapm\u0131\u015flard\u0131r. Bundan dolay\u0131 Rab Yahve\u2019ya \u015f\u00f6yle diyor: D\u00fc\u015fman \u00e7\u0131kacak ve diyar\u0131 ku\u015fatacak ve kuvvetini senden soyacak, ve saraylar\u0131n \u00e7apul edilecek. Rab \u015f\u00f6yle diyor: \u00c7oban aslan\u0131n a\u011fz\u0131ndan nas\u0131l ki bacak yahut bir kulak par\u00e7as\u0131 \u00e7ekip kurtar\u0131rsa, \u0130srail o\u011fullar\u0131, Samiriye\u2019de sedir k\u00f6\u015fesinde ve yata\u011f\u0131n ipekli yast\u0131klar\u0131 \u00fczerinde oturanlar da b\u00f6yle kurtulacakt\u0131r… Gelin \u015fimdi ey zenginler, gelecek olan sefaletlerinizin \u00fczerine feryat ederek a\u011flay\u0131n. Mal\u0131n\u0131z \u00e7\u00fcr\u00fcm\u00fc\u015f, ve esvab\u0131n\u0131z\u0131 g\u00fcve yemi\u015ftir. Alt\u0131n\u0131n\u0131z ve g\u00fcm\u00fc\u015f\u00fcn\u00fcz pas tutmu\u015ftur; ve onlar\u0131n pas\u0131 aleyhinize \u015fahadet (tan\u0131k) olacak ve sizin etinizi a\u015fet gibi yiyecektir. Son g\u00fcnlerde hazine toplad\u0131n\u0131z. Tarlalar\u0131n\u0131z\u0131 bi\u00e7en i\u015f\u00e7ilerin taraf\u0131n\u0131zdan hile ile al\u0131konan \u00fccreti, i\u015fte ba\u011f\u0131r\u0131yor! Ve orak\u00e7\u0131lar\u0131n feryad\u0131 Ordular Rabbinin kulaklar\u0131na ermi\u015ftir. D\u00fcnyada zevkle ya\u015fad\u0131n\u0131z ve e\u011flendiniz; ahiret g\u00fcn\u00fcnde y\u00fcreklerinizi beslediniz. Adaletli olan\u0131 mahkum ettiniz ve katlettiniz?\u201d[37]<\/a><\/p>\n

E\u015fitlik\u00e7i gelene\u011fin k\u00f6kleri<\/strong><\/p>\n

Tabii ki bu feryat, isyan ve m\u00fccadele \u00e7a\u011fr\u0131lar\u0131n\u0131n yaln\u0131z kutsal kitaplarda kalmas\u0131 d\u00fc\u015f\u00fcn\u00fclemezdi. Ayr\u0131ca bu tarihsel geli\u015fmelere denk d\u00fc\u015fen sosyo-ekonomik geli\u015fmenin bir tek Ortado\u011fu b\u00f6lgesiyle s\u0131n\u0131rl\u0131 kalmas\u0131 da olanakl\u0131 de\u011fildi. Buna benzer yak\u0131nma ve hayk\u0131rmalar\u0131n \u00c7in\u2019de, Hindistan\u2019da ve Germenlerde de dile geldi\u011fini biliyoruz.<\/p>\n

\u00d6te yandan Antik\u00e7a\u011f\u2019da ezilenlerin ideolojik ara\u00e7lar\u0131n\u0131 olu\u015fturan yar\u0131-dinsel efsanelerin ve mitolojik s\u00f6ylencelerin dilden dile aktar\u0131lmas\u0131n\u0131n d\u0131\u015f\u0131nda, bizzat Antik\u00e7a\u011f\u2019da s\u0131n\u0131fs\u0131z toplumun son d\u00f6nemlerini ya\u015fayan halklar\u0131n ya\u015f\u0131yor olmas\u0131 ve bunlara ait kay\u0131t ve g\u00f6zlemlerin sayfalara d\u00f6k\u00fclmesi ve dilden dile yay\u0131l\u0131yor olmas\u0131 da bu birikimi zenginle\u015ftiriyordu.<\/p>\n

\u00d6zellikle Germen halklar\u0131na kar\u015f\u0131 seferberlikler d\u00fczenleyen Romal\u0131 komutanlar, \u201cGermen halklar\u0131n ve \u00f6zellikle de Sueblerin, \u00f6zel m\u00fclkiyete sahip olmad\u0131klar\u0131n\u0131 belirtiyorlar. Sueblerin ihtiyar heyeti, topraklar\u0131 her y\u0131l yeniden e\u015fit bir \u015fekilde payla\u015ft\u0131r\u0131r ve halka da\u011f\u0131t\u0131rlarm\u0131\u015f. Bu da\u011f\u0131t\u0131m s\u0131ras\u0131nda herkesin ayn\u0131 topra\u011fa yeniden sahip olmamas\u0131na da dikkate edilirmi\u015f, \u00e7\u00fcnk\u00fc Suebler her y\u0131l ba\u015fka bir b\u00f6lgenin topra\u011f\u0131n\u0131 i\u015fleyerek, de\u011fi\u015fik b\u00f6lgelerde ya\u015faman\u0131n tad\u0131na var\u0131rlarm\u0131\u015f\u201d.[38]<\/a><\/p>\n

Hatta Herodot da \u00fcnl\u00fc eserinde \u201cAgatirslerin k\u0131skan\u00e7l\u0131k ve d\u00fc\u015fmanl\u0131k nedir bilmediklerini, kad\u0131n erkek ortak ya\u015fad\u0131klar\u0131n\u0131, alt\u0131n tak\u0131lar takmad\u0131klar\u0131n\u0131, herkesin ortakla\u015fa ve bir aile gibi ya\u015fad\u0131\u011f\u0131n\u0131 ve birbirleriyle karde\u015f gibi ge\u00e7inip gittiklerini\u201d belirtiyor.[39]<\/a><\/p>\n

Antik Yunan\u2019da e\u015fitlik\u00e7i talepler<\/strong><\/p>\n

E\u015fitlik\u00e7i gelene\u011fin Yunan topraklar\u0131nda da k\u00f6kl\u00fc bir ge\u00e7mi\u015fe sahip oldu\u011fu Yunancadaki \u201cEunomia\u201d ve \u201c\u0130sonomia\u201d kavramlar\u0131nda da g\u00f6r\u00fcl\u00fcyor. Zira halk \u201cEunomia\u201ddan mal-m\u00fclk e\u015fitli\u011fini, \u201c\u0130sonomia\u201d ile de yasalar kar\u015f\u0131s\u0131nda e\u015fitli\u011fi anl\u0131yordu.[40]<\/a> Fakat bu kavramlar\u0131n Yunan topraklar\u0131nda daha eski bir ge\u00e7mi\u015fe sahip oldu\u011fu, hem Platon\u2019un hem de Aristoteles\u2019in eserlerinde g\u00f6r\u00fcl\u00fcyor. En adaletli y\u0131llar olarak tasvir edilen Solon[41]<\/a> d\u00f6nemi, daha sonraki sosyal yasalara da temel olu\u015fturmu\u015ftu. Solon i\u00e7 sava\u015f tehlikesiyle kar\u015f\u0131 kar\u015f\u0131ya kalan Atina halk\u0131n\u0131 uzla\u015ft\u0131rmak i\u00e7in yapt\u0131\u011f\u0131 konu\u015fmas\u0131nda \u201cEy yurtta\u015flar! \u0130nsan\u0131 sadece a\u00e7g\u00f6zl\u00fcl\u00fck ve kazan\u00e7 m\u0131 y\u00f6nlendirmeli?… \u0130nsan\u0131n yegane hedefi zenginlik ve zul\u00fcm m\u00fc olmal\u0131? Mutluluk, sadece parayla m\u0131 olur, erdem ve ahlaka ne oldu?\u201d diye sorar. S\u00f6m\u00fcr\u00fcy\u00fc, k\u0131skan\u00e7l\u0131\u011f\u0131 ve \u00f6fkeyi azaltmak i\u00e7in de \u201cmal ve m\u00fclk\u00fcn adil bir \u015fekilde payla\u015f\u0131lmas\u0131n\u0131\u201d \u00f6nerir.[42]<\/a><\/p>\n

Kutsanm\u0131\u015f insan ve kahramanlar\u0131n adas\u0131 Elysion\u2019u Homeros\u2019tan sonra Hesiodos\u2019ta da g\u00f6r\u00fcyoruz. Yunan mitolojisinin kurucu babas\u0131 olan \u015fair Hesiodos, kaybedilen \u201cAlt\u0131n \u00c7a\u011f\u201d\u0131 \u015fu s\u00f6zlerle yeniden \u00e7a\u011f\u0131r\u0131r:<\/p>\n

\u201cOnlar ki yabanc\u0131lara ve hem\u015ferilerine adil davran\u0131rlar
\n<\/em>Ve do\u011fruluk yolundan ayr\u0131lmazlar,
\n<\/em>Onlar\u0131n \u015fehirleri insanlarla canlanacakt\u0131r;
\n<\/em>Gen\u00e7lik bar\u0131\u015f i\u00e7inde b\u00fcy\u00fcy\u00fcp serpilecektir
\n<\/em>Hi\u00e7bir \u015fey onlar\u0131 tehdit etmeyecektir.
\n<\/em>Zeus g\u00f6klerin ve sava\u015f\u0131n tanr\u0131s\u0131,
\n<\/em>A\u00e7l\u0131k adil yarg\u0131\u00e7lar\u0131 da tehdit etmeyecektir;
\n<\/em>Felakete u\u011framayacakt\u0131r ba\u011f\u0131nda bah\u00e7esinde \u00e7al\u0131\u015fan,
\n<\/em>Toprak ve tepesinde meyve ta\u015f\u0131yan da\u011fdaki \u00e7\u0131nar,
\n<\/em>Onlara yeterince \u00fcr\u00fcn verecektir.
\n<\/em>Ortal\u0131k y\u00fcn\u00fcn alt\u0131nda ezilen koyunlarla doludur;
\n<\/em>Kad\u0131nlar \u00e7ocuklar do\u011furacakt\u0131r babalar\u0131na benzeyen.
\n<\/em>S\u00fcrekli mutluluk i\u00e7inde b\u00fcy\u00fcy\u00fcp geli\u015fiyorlar;
\n<\/em>Gemilere sahipler,
\n<\/em>Ama ticaret yapmak i\u00e7in de\u011fil,
\n<\/em>\u00c7\u00fcnk\u00fc toprak yeterince \u00fcr\u00fcn vermektedir.\u201d<\/em>[43]<\/a><\/p>\n

Bu arada Pelopenez Sava\u015flar\u0131n\u0131n (M\u00d6 431-404) y\u0131k\u0131c\u0131 etkisini en \u00e7ok Atinal\u0131 yoksullar ve ezilenler ya\u015f\u0131yordu. Topraks\u0131z ve az toprakl\u0131 k\u00f6yl\u00fclerle zanaatkarlar\u0131n ya\u015fad\u0131klar\u0131 s\u0131k\u0131nt\u0131lara bir de s\u0131kl\u0131kla istenen sava\u015f vergileri eklenince, kitlelerde isyan emareleri g\u00f6r\u00fclmeye ba\u015flam\u0131\u015ft\u0131. Yunanlar\u0131n hiciv ustas\u0131 Aristophanes, Kad\u0131nlar Meclisi<\/em>\u2019nde iktidar\u0131 kad\u0131nlara vererek ve onlara e\u015fitlik\u00e7i bir d\u00fczen kurdurarak hem sava\u015flara bir son verir hem de adaletsizli\u011fi bitirir.<\/p>\n

Hemen hemen ayn\u0131 d\u00f6nemde Sinoplu Diyojen (M\u00d6 400) de f\u0131\u00e7\u0131lardan olu\u015fan bir kent-devlet \u00f6nerir. Ona g\u00f6re \u201c\u00d6zg\u00fcrl\u00fck ancak f\u0131\u00e7\u0131lardan olu\u015fan bir kent-devletle olanakl\u0131d\u0131r.\u201d Her \u00f6zg\u00fcr insan f\u0131\u00e7\u0131n\u0131n i\u00e7inde ya\u015far ve ya\u015fam t\u00fcketime dayanmad\u0131\u011f\u0131 i\u00e7in de insanlar aras\u0131nda k\u0131skan\u00e7l\u0131\u011fa neden olmaz. Kanaatkar olanlar, \u00f6zellikle geceleri tasas\u0131z bir \u015fekilde f\u0131\u00e7\u0131lar\u0131nda uyurlar ve g\u00fcnd\u00fczleri de ba\u015f\u0131 dik gezerler. B\u00f6ylece insan h\u00fckmedemeyece\u011fi \u015fartlar\u0131n da esiri olmaktan kurtulur.[44]<\/a><\/p>\n

Ba\u015fka e\u015fitlik\u00e7i toplum modelleri de vard\u0131r. Bunlar\u0131 Aristoteles, \u201cYasalar\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda inceler. Aristoteles, Kad\u0131k\u00f6yl\u00fc Phales ve Miletli Hippodamos\u2019un e\u015fitlik\u00e7i devlet \u00f6nermelerinden s\u00f6z eder.[45]<\/a><\/p>\n

\"\"
Yunanlar\u0131n hiciv ustas\u0131 Aristophanes, Kad\u0131nlar Meclisi\u2019nde iktidar\u0131 kad\u0131nlara vererek ve onlara e\u015fitlik\u00e7i bir d\u00fczen kurdurur.<\/figcaption><\/figure>\n

Thales okulundan geldi\u011fi bilinen \u00fcnl\u00fc diyalektik\u00e7i Miletli Hippodamos\u2019un mesle\u011fi mimarl\u0131kt\u0131. Perslerle girilen sava\u015fta b\u00fcy\u00fck y\u0131k\u0131m ya\u015fayan Milet\u2019in yeniden in\u015fas\u0131 Hippodamos sayesinde ger\u00e7ekle\u015fmi\u015fti. \u00dcn\u00fc o \u00e7a\u011fda \u00f6ylesine yay\u0131lm\u0131\u015ft\u0131 ki Perikles onu Atina\u2019ya \u00e7a\u011f\u0131rm\u0131\u015f ve ona Pire liman\u0131n\u0131n tasar\u0131m\u0131n\u0131 devretmi\u015fti. Atina\u2019dan sonra M\u00d6 444 y\u0131l\u0131nda sofist Protagoras\u2019la birlikte G\u00fcney \u0130talya\u2019da e\u015fitlik\u00e7i bir d\u00fczende y\u00f6netilen ve ender bitkileriyle \u00fcnl\u00fc Turoi kentinin kurulu\u015f \u00e7al\u0131\u015fmalar\u0131na da kat\u0131lm\u0131\u015ft\u0131. Protagoras kentin e\u015fitlik\u00e7i yasalar\u0131n\u0131 belirlerken, yap\u0131sal plan\u0131n\u0131 da Hippodamos \u00fcstlenmi\u015fti. E\u015fitlik\u00e7i d\u00fczene sahip olmas\u0131 nedeniyle Turoi, daha sonraki y\u00fczy\u0131llarda da \u00fctopik d\u00fc\u015f\u00fcncelerin de esin kayna\u011f\u0131 olmu\u015ftu.<\/p>\n

Miletli Hippodamos gibi Kad\u0131k\u00f6yl\u00fc Phaleas\u2019tan da ne yaz\u0131k ki Aristoteles sayesinde haberdar oluyoruz. Her ikisinden de g\u00fcn\u00fcm\u00fcze kadar gelen her hangi bir yaz\u0131l\u0131 eser yoktur. Phaleas\u2019le ilgili olarak Aristoteles \u015funlar\u0131 belirtir: \u201cKad\u0131k\u00f6yl\u00fc Phaleas ilk \u00f6nce b\u00fct\u00fcn vatanda\u015flar\u0131n ayn\u0131 derecede \u00f6zel m\u00fclkiyete sahip olmalar\u0131 gerekti\u011fi \u00f6nerisiyle ortaya \u00e7\u0131kt\u0131. O bunun, yeni kurulan bir devlet i\u00e7in sorun olmad\u0131\u011f\u0131n\u0131 belirtiyordu, ancak bu \u00f6nerinin eski devletlerde sorun yarataca\u011f\u0131n\u0131 da kabul etmektedir… Bunun ger\u00e7ekle\u015febilmesi i\u00e7in de zenginlerin evlilikler yoluyla b\u00fcy\u00fck bir \u00e7eyiz vermelerini, ama yoksullardan da almamalar\u0131n\u0131 \u00f6neriyor.\u201d[46]<\/a> Anla\u015f\u0131lan Phaleas kurulu bir d\u00fczende e\u015fitli\u011fin ancak yoksullar\u0131n zenginlerle planl\u0131 evlilikler yoluyla ger\u00e7ekle\u015fece\u011fini d\u00fc\u015f\u00fcn\u00fcyordu.<\/p>\n

\"\"
Sinoplu Diyojen (M\u00d6 400) f\u0131\u00e7\u0131lardan olu\u015fan bir kent-devlet \u00f6nerir.<\/figcaption><\/figure>\n

Asl\u0131nda M\u00d6 5. y\u00fczy\u0131ldan itibaren s\u00fcrekli sava\u015f halinde bulunan Atina, derin bir toplumsal krize yuvarlanm\u0131\u015ft\u0131. O d\u00f6nemde sava\u015ftan en \u00e7ok zarar g\u00f6ren yoksullar ve ezilenlerin tepkisini kar\u015f\u0131lamak i\u00e7in \u00fcretilen devlet modellerinin say\u0131s\u0131n\u0131 kesin olarak hi\u00e7 kimse bilmiyor. Ancak \u00f6nerilen e\u015fitlik\u00e7i devlet modellerinin say\u0131s\u0131ndaki bolluk, bir bak\u0131ma 18. y\u00fczy\u0131l Fransa\u2019s\u0131n\u0131 and\u0131r\u0131yor.<\/p>\n

\u00dctopya denince ku\u015fkusuz akla ilk gelen eser Platon\u2019un Devlet<\/em>\u2019idir.[47]<\/a> Nitekim \u00fctopya \u00fczerine yaz\u0131lan eserlerin ve derlemelerinin neredeyse tamam\u0131 i\u015fe Platon\u2019un Devlet<\/em>\u2019iyle ba\u015flarlar. Ne var ki Platon akl\u0131n bir \u015faheseri olarak g\u00f6rd\u00fc\u011f\u00fc Devlet<\/em>\u2019ini bitirmeden \u00f6nce \u201cideal devlet\u201d modeli olarak \u00f6ng\u00f6rd\u00fc\u011f\u00fc Atlantis<\/em>\u2019i de kaleme alm\u0131\u015ft\u0131. Bu eserin en \u00f6nemli \u00f6zelli\u011fiyse Devlet<\/em>\u2019ten farkl\u0131 bir \u015fekilde epik-duygusal \u00f6\u011feler i\u00e7ermesidir.<\/p>\n

Daha \u00f6nce de belirtti\u011fimiz gibi bir\u00e7ok filozof ve siyaset adam\u0131, i\u00e7inde bulundu\u011fu krizden bir \u00e7\u0131k\u0131\u015f yolu arayan Atina\u2019ya onlarca \u201cdevlet ve prens roman\u0131\u201d yazarak \u00f6neride bulunmu\u015flard\u0131. Bunlar\u0131n neredeyse tamam\u0131nda k\u00f6keni Do\u011fu k\u00fclt\u00fcr\u00fcnde yer alan G\u00fcne\u015f Tanr\u0131s\u0131 Helios merkezi bir rol oynayarak e\u015fitlik ve adalet da\u011f\u0131t\u0131yordu.<\/p>\n

Jambulos\u2019un G\u00fcne\u015f Adas\u0131<\/em>\u2019nda da g\u00f6r\u00fcld\u00fc\u011f\u00fc gibi G\u00fcne\u015f, eski \u00e7a\u011fdan bu yana S\u00fcmerlerden, Babillerden, Farslardan ve M\u0131s\u0131rl\u0131lardan bu yana insanl\u0131\u011f\u0131n d\u00fc\u015f\u00fcnce sisteminde \u00f6zel bir yere sahipti. Bu nedenle de \u00fctopyalar s\u0131k s\u0131k G\u00fcne\u015f\u2019le ili\u015fkilendirilirler.[48]<\/a><\/p>\n

Eski Helen ve Suriye kaynakl\u0131 dinsel motiflerde G\u00fcne\u015f, \u00f6zel bir anlam ifade ediyor. \u00dc\u00e7 Tanr\u0131\u2019dan biri olan G\u00fcne\u015f Tanr\u0131s\u0131, hiyerar\u015finin en \u00fcst\u00fcnde yer almaz. G\u00fcne\u015f Tanr\u0131s\u0131, en tepede olan Tanr\u0131lar\u0131n Babas\u0131\u2019yla insanlar aras\u0131nda arac\u0131 bir rol \u00fcstlenir ve ayr\u0131ca yery\u00fcz\u00fcndeki iklimden de sorumludur.[49]<\/a><\/p>\n

O, her g\u00fcn yeniden karanl\u0131\u011f\u0131n \u00fcst\u00fcne y\u00fcr\u00fcyerek, insanl\u0131\u011f\u0131 ayd\u0131nl\u0131\u011fa kavu\u015fturur. Do\u011fu mitolojilerinde G\u00fcne\u015f s\u00fcrekli bu \u00f6zelli\u011fiyle bilinir ve kutsan\u0131r.[50]<\/a><\/p>\n

Hatta G\u00fcne\u015f baz\u0131 Do\u011fu toplumlar\u0131nda, toplumsal e\u015fitsizli\u011fi ortadan kald\u0131rarak, bar\u0131\u015f\u0131 getiren bir sembold\u00fcr de. Bu nedenle de o, zulme kar\u015f\u0131 m\u00fccadelenin simgesidir. Kavgan\u0131n kendisi de \u201cAyd\u0131nl\u0131\u011f\u0131n karanl\u0131\u011fa kar\u015f\u0131 sava\u015f\u0131\u201d olarak ifade edilir. Ate\u015f ise G\u00fcne\u015f\u2019in k\u00fc\u00e7\u00fck bir prototipi olarak tanr\u0131lar hiyerar\u015fisinde yerini al\u0131r.[51]<\/a><\/p>\n

Do\u011fu k\u00fclt\u00fcr\u00fcnde g\u00fcne\u015f tanr\u0131s\u0131 yoksullarla ve ezilenlerle birlikte ifade edilir. Akkadlar\u0131n G\u00fcne\u015f Tanr\u0131s\u0131 \u015eama\u015f, toplumsal d\u00fczenden ve adaletten sorumludur. Avesta\u2019n\u0131n Mitra\u2019s\u0131 da ayn\u0131 anlamda, yani do\u011fruluk, \u015feref s\u00f6z\u00fc ve yalan\u0131n d\u00fc\u015fman\u0131 olarak bilinir. Astrolojik kay\u0131tlarda da g\u00fcne\u015f tanr\u0131s\u0131 k\u00f6lelerin ve yar\u0131 k\u00f6lelerin koruyucusu olarak ifade ediliyor. \u00c7\u00fcnk\u00fc Helios ayn\u0131 zamandan \u00f6zg\u00fcrl\u00fck demektir.<\/p>\n

\"\"
G\u00fcne\u015f Tanr\u0131s\u0131 Helios\u2019un e\u015fitlik ve adalet da\u011f\u0131tt\u0131\u011f\u0131na inan\u0131l\u0131rd\u0131; ayn\u0131 zamanda \u00f6zg\u00fcrl\u00fck demekti. Rodos heykeli diye bilinen heykel G\u00fcne\u015f Tanr\u0131s\u0131 Helios\u2019u betimler.<\/figcaption><\/figure>\n

Ada \u015feklindeki \u00fctopyalara gelince bu da S\u00fcmerlere ait \u00f6zel bir bulu\u015ftur ve Dicle ile F\u0131rat nehirlerinin ortas\u0131nda kalan verimli topraklar\u0131n kastedildi\u011fi d\u00fc\u015f\u00fcn\u00fclmektedir. Adan\u0131n \u015fahs\u0131nda cennet, yani kutsanm\u0131\u015f insanlar ve mekan vurgulanmak istenir. Kutsal ada, azizleri bu kirlenmi\u015f d\u00fcnyadan ve g\u00fcnahkarlardan yal\u0131tm\u0131\u015ft\u0131r. Buraya varmak ancak S\u00fcmer ve Jambulos \u00f6rne\u011finde de oldu\u011fu gibi \u00f6zel bir s\u0131navla olanakl\u0131d\u0131r, ahlaki bir s\u0131navla!<\/p>\n

Bir ba\u015fka \u00fctopik eserse Euhemeros\u2019un Kutsal Metinler<\/em>\u2019idir. Euhemeros\u2019un ay\u0131rt edici \u00f6zelli\u011fi onun, Demokritos\u00e7u gelene\u011fi devam ettirmesi ve ateist olmas\u0131d\u0131r. Kutsal Metinler<\/em>\u2019in yazar\u0131na g\u00f6re tanr\u0131lar insanlar\u0131 de\u011fil, fakat insanlar tanr\u0131lar\u0131 yaratt\u0131. Ona g\u00f6re tanr\u0131lar ger\u00e7ek de\u011fil, fakat \u201cb\u00fcy\u00fck insanlar\u201ddan esinlenilmi\u015f mitolojik varl\u0131klard\u0131r. B\u00f6ylece M\u00d6 6. y\u00fczy\u0131lda ba\u015flayan materyalizm ve idealizm tart\u0131\u015fmas\u0131 da 4. y\u00fcz y\u0131l\u0131n sonlar\u0131nda doruk noktas\u0131na ula\u015fm\u0131\u015f oldu.[52]<\/a><\/p>\n

\u00d6nerilen her e\u015fitlik\u00e7i devlet modelinin mevcut toplumlarda maddi bir zemini olmakla birlikte gene de bunlar, hem M\u0131s\u0131r hem de Mezopotamya uygarl\u0131klar\u0131ndan esinlenerek yaz\u0131lan eserlerdi.<\/p>\n

ROMA\u2019DA SINIF M\u00dcCADELES\u0130 VE \u00dcTOPYA<\/strong><\/p>\n

Roma\u2019da s\u00f6m\u00fcr\u00fc d\u00fczeni<\/strong><\/p>\n

M\u00d6 2. y\u00fczy\u0131lda Roma\u2019da s\u00f6m\u00fcr\u00fc \u00e7ark\u0131 insafs\u0131z bir hal alm\u0131\u015ft\u0131. Halk hem sava\u015fa s\u00fcr\u00fcl\u00fcyor ve can\u0131ndan oluyor, hem de \u00e7e\u015fitli hilelerle bor\u00e7land\u0131r\u0131larak yar\u0131 k\u00f6le durumuna sokuluyordu. Ekonomik zorbal\u0131k siyasi zorbal\u0131kla at ba\u015f\u0131 gidiyordu. Birka\u00e7 y\u00fcz y\u0131ll\u0131k m\u00fccadele i\u00e7inde kazan\u0131lan siyasi haklar, kimi zaman Senato karar\u0131yla yeniden g\u00fcndeme geliyor ve b\u00f6ylece ezilenler de haklar\u0131na k\u0131smen kavu\u015fabiliyordu. Do\u011fu\u2019ya Bat\u0131\u2019ya ve Kuzey Afrika\u2019ya y\u00f6nelik Roma seferleri ba\u015far\u0131 \u00fcst\u00fcne ba\u015far\u0131 sa\u011fl\u0131yor, ancak halk\u0131n yoksulla\u015fmas\u0131n\u0131n \u00f6n\u00fcne ge\u00e7ilemiyordu. Roma\u2019n\u0131n askeri harekatlar\u0131n\u0131n ba\u015far\u0131s\u0131, ticaret erbab\u0131na da alt\u0131n \u00e7a\u011f\u0131n\u0131 ya\u015fat\u0131yordu. Sava\u015f nedeniyle topraklar\u0131n\u0131 i\u015fleyemeyen Romal\u0131lar \u00fcretimden kopmakla kalm\u0131yor, ayn\u0131 zamanda k\u00f6le eme\u011fine dayanan \u00fcretim ili\u015fkileri i\u00e7inde i\u015flevsizle\u015ferek yozla\u015f\u0131yordu.[53]<\/a> Halk\u0131n tepkisinden korkan aristokrat y\u00f6neticilerse gladyat\u00f6r d\u00f6v\u00fc\u015fleri ve zafer t\u00f6renleriyle halk\u0131 e\u011flence d\u00fcnyas\u0131na bo\u011fuyordu. \u00dcretim yerine ticaretin, k\u00f6yl\u00fc eme\u011fi yerine k\u00f6lelerin seferber edilmesi faizciler ve rant\u00e7\u0131lar\u0131 da palazland\u0131r\u0131yordu. Faizcinin pen\u00e7esine d\u00fc\u015fen orta halli yurtta\u015flarsa \u00f6nce topraklar\u0131n\u0131 sonra da \u00f6zg\u00fcrl\u00fcklerini kaybediyorlard\u0131.[54]<\/a><\/p>\n

\"\"
M\u00d6 2. y\u00fczy\u0131lda Roma\u2019da s\u00f6m\u00fcr\u00fc \u00e7ark\u0131 insafs\u0131z bir hal alm\u0131\u015ft\u0131.<\/figcaption><\/figure>\n

S\u00f6m\u00fcr\u00fc a\u011f\u0131n\u0131n dayan\u0131lmaz bir hal almas\u0131 \u00fczerine Senato, yasalar \u00e7\u0131kararak faizcileri cezaland\u0131rmak zorunda kal\u0131yordu. Roma\u2019da istedi\u011fini yapamayan aristokratlar ve emekli komutanlarsa faaliyetlerini Roma d\u0131\u015f\u0131na, imparatorlu\u011fun fethedilmi\u015f topraklar\u0131na kayd\u0131rarak halk\u0131n s\u0131rt\u0131ndan servet biriktirmeye devam ediyorlard\u0131. \u00d6zellikle Roma\u2019n\u0131n temel g\u0131da maddesi olan tah\u0131l \u00fczerinde bin bir oyun d\u00f6n\u00fcyordu. Bizzat s\u00f6m\u00fcr\u00fc \u00e7ark\u0131n\u0131n ba\u015f\u0131nda bulunamayanlar ise i\u015flerinin ba\u015f\u0131na k\u00f6lelerini ge\u00e7irerek kendilerini arka planda tutuyorlard\u0131.<\/p>\n

Sava\u015fta komutan olarak g\u00f6rev yapan aristokratlar, hem yurtd\u0131\u015f\u0131nda bulunman\u0131n verdi\u011fi avantaj\u0131 kullanarak hem de Roma\u2019da \u00fcstlendikleri g\u00f6revler \u00fczerinden edindikleri sayg\u0131nl\u0131\u011fa yaslanarak muazzam servetlere sahip olmu\u015f ve bu sayede devlet i\u00e7inde devlet olmu\u015flard\u0131.[55]<\/a><\/p>\n

Roma\u2019da y\u0131k\u0131m\u0131n ba\u015flang\u0131c\u0131<\/strong><\/p>\n

Romal\u0131n\u0131n en \u00f6nemli \u00f6zelli\u011fi ya\u015fad\u0131klar\u0131n\u0131 ve gelecekte ya\u015fayacaklar\u0131n\u0131, bir yan\u0131lsama \u015feklinde de olsa, \u201cAtalar\u0131n\u0131n g\u00f6renekleriyle\u201d a\u00e7\u0131klamas\u0131d\u0131r. Bu nedenle de Romal\u0131, i\u00e7inde bulundu\u011fu y\u00fczy\u0131l\u0131n sefaletini \u201cAtalar\u0131n g\u00f6reneklerinden\u201d sapm\u0131\u015f olmaya ba\u011flam\u0131\u015f ve b\u00f6ylece ge\u00e7mi\u015fle gelecek aras\u0131nda ideolojik bir k\u00f6pr\u00fc kurmu\u015ftu. Yoldan sapma olarak alg\u0131lanan s\u00f6m\u00fcr\u00fc sistemi onar\u0131lamay\u0131nca da Romal\u0131, kendine olan ideolojik g\u00fcvenini kaybetmi\u015f ve ard\u0131ndan da kolayca kendisine ait olmayan yabanc\u0131 d\u00fc\u015f\u00fcncelerin etkisi alt\u0131na girmi\u015fti.<\/p>\n

Romal\u0131lar \u201cg\u00f6reneklere ba\u011fl\u0131l\u0131klar\u0131n\u0131\u201d Roma\u2019n\u0131n bir ayr\u0131cal\u0131\u011f\u0131 olarak g\u00f6r\u00fcr ve egemen ideolojisini de buna uygun mitolojik motiflerle a\u00e7\u0131klard\u0131. Kendine olan g\u00fcven y\u0131k\u0131lmaya ba\u015flay\u0131nca bunu \u00f6nce ahlaki-k\u00fclt\u00fcrel yozla\u015fma ve \u00e7\u00f6z\u00fcl\u00fc\u015f ve ard\u0131ndan da toplumsal y\u0131k\u0131m takip etti.[56]<\/a><\/p>\n

Bunun ilk belirtileri M\u00d6 ikinci y\u00fczy\u0131lda g\u00f6r\u00fclmeye ba\u015flanm\u0131\u015ft\u0131. Askeri sorunlar, \u00fcretimin aksamas\u0131, s\u0131kl\u0131kla ba\u015f g\u00f6steren k\u00f6yl\u00fc ayaklanmalar\u0131 ve en \u00f6nemlisi de y\u00f6netim i\u00e7inde gittik\u00e7e sertle\u015fen siyasi kavgalar, s\u00f6z konusu toplumsal \u00e7\u00f6z\u00fclmeyi a\u00e7\u0131\u011fa vurmaya ba\u015flam\u0131\u015ft\u0131.<\/p>\n

Bu arada d\u00fcnyan\u0131n fethine giri\u015fen Roma\u2019n\u0131n, \u00f6nce kuytu sokaklar\u0131 ve ard\u0131ndan da halka a\u00e7\u0131k tap\u0131nak ve arenalar\u0131 bir tak\u0131m \u201cyabanc\u0131 unsurlarla\u201d dolmaya ba\u015flam\u0131\u015ft\u0131. Sefalet i\u00e7inde inleyen halk\u0131n dikkatini toplumsal sorunlara \u00e7are \u00f6neren kahinler, k\u00f6r \u00e7\u0131kmazlardan \u00e7\u0131k\u0131\u015f yolu g\u00f6steren b\u00fcy\u00fcc\u00fcler, \u00f6teki d\u00fcnyan\u0131n tanr\u0131lar\u0131n\u0131 yard\u0131ma \u00e7a\u011f\u0131ran mehdiler ve hokkabazlar \u00e7ekmeye ba\u015flam\u0131\u015ft\u0131.<\/p>\n

Kahinlik, falc\u0131l\u0131k ve b\u00fcy\u00fcc\u00fcl\u00fck alabildi\u011fine yayg\u0131nla\u015fm\u0131\u015f ve bunun etkileri bir anda \u00f6yle bir geni\u015flemi\u015fti ki s\u00f6z konusu mistik \u00e7evreler, ezilenlerin kendilerini ifade ettikleri siyasi bir \u00f6rg\u00fctlenmeye d\u00f6n\u00fc\u015fm\u00fc\u015flerdi.<\/p>\n

Bu durumun \u00fcrk\u00fct\u00fcc\u00fc bir boyuta varmas\u0131 \u00fczerine Roma, M\u00d6 3. y\u00fczy\u0131l\u0131n sonundan itibaren birka\u00e7 kez \u201cCato Yasaklar\u0131\u201d olarak bilinen uygulamalara ba\u015fvurmak zorunda kalm\u0131\u015ft\u0131. Roma\u2019n\u0131n egemenleri gittik\u00e7e tehlikeli bir hal alan s\u00f6z konusu dini etkinlikleri yasaklarla bast\u0131rma yoluna gitmi\u015fti. \u00c7\u00fcnk\u00fc bu faaliyetler, art\u0131k k\u00fc\u00e7\u00fck tarikatlar\u0131n ve gizli \u00f6rg\u00fctlerin kendilerini ifade ettikleri bir rit\u00fcel olmaktan \u00e7\u0131km\u0131\u015f, geni\u015f \u00e7apl\u0131 bir \u201chalk hareketine\u201d d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fc.<\/p>\n

\u201cCato Yasaklar\u0131\u201dyla Roma, Kaldeal\u0131 (Babil merkezli t\u00fcm kahinler ve b\u00fcy\u00fcc\u00fcler bu kavram alt\u0131nda an\u0131l\u0131yorlard\u0131) kahinleri ve b\u00fcy\u00fcc\u00fcleri on g\u00fcn i\u00e7inde Roma\u2019n\u0131n d\u0131\u015f\u0131na \u00e7\u0131karm\u0131\u015ft\u0131. Kaldeal\u0131lar, Ortado\u011fu\u2019dan Roma\u2019ya kadar geni\u015f bir co\u011frafyada etkinlik g\u00f6steriyor ve etkileri de esrarengiz bir \u015fekilde art\u0131yordu.<\/p>\n

Bunlar kimi zaman r\u00fcya tabircisi, kimi zaman b\u00fcy\u00fcc\u00fc, kimi zaman da kahindiler. Gruplar halinde dola\u015f\u0131r ve \u201cgezgin vaazc\u0131lar\u201d olarak bilinirlerdi. \u00d6yle etkili olmu\u015flard\u0131 ki y\u00fcz y\u0131l i\u00e7inde \u0130talya\u2019y\u0131 etkileri alt\u0131na alm\u0131\u015flard\u0131. Kaldeal\u0131lar\u0131n etki alan\u0131 sadece k\u00f6leler ve kent yoksullar\u0131yla s\u0131n\u0131rl\u0131 kalsayd\u0131 bu durum iktidar a\u00e7\u0131s\u0131ndan katlan\u0131labilirdi. Fakat bu hareket, \u00fcrk\u00fct\u00fcc\u00fc bir \u015fekilde toplumda yay\u0131l\u0131yor, toplumun diplerine itilenleri kucaklamakla kalm\u0131yor, ayn\u0131 zamanda yoksul k\u00f6yl\u00fcleri de saflar\u0131na \u00e7ekiyordu.[57]<\/a><\/p>\n

Daha sonraki y\u0131llarda Sicilya\u2019da ba\u015f g\u00f6sterecek olan k\u00f6le ayaklanmalar\u0131n\u0131n en \u00f6nemli liderlerinin Suriye\u2019den gelmi\u015f veya en az\u0131ndan Babil k\u00f6kenli dinlerden etkilenmi\u015f olmas\u0131 fenomenin boyutunu g\u00f6stermesi bak\u0131m\u0131ndan ilgin\u00e7tir.<\/p>\n

Roma tarihinin \u00f6zg\u00fcn y\u0131ll\u0131klar\u0131, Kaldeal\u0131 kahinlerin etkilerinin Roma ordusu i\u00e7ine kadar i\u015fledi\u011fini ve \u0130spanya ayaklanmas\u0131n\u0131 bast\u0131rmak i\u00e7in giri\u015filen harekat\u0131n ba\u015far\u0131s\u0131zl\u0131\u011f\u0131n\u0131n buradan kaynakland\u0131\u011f\u0131n\u0131 belirtiyorlar. \u0130spanya seferinin komutanlar\u0131ndan Scipio Aemilianus M\u00d6 134 y\u0131l\u0131ndaki a\u00e7\u0131klamas\u0131nda \u201cNumatia\u2019da sava\u015fan Roma askerlerinin aras\u0131nda y\u0131k\u0131c\u0131 fikirlerin h\u0131zla yay\u0131ld\u0131\u011f\u0131n\u0131 ve ortal\u0131kta moral bozan kahinlerin dola\u015ft\u0131\u011f\u0131n\u0131 ve askerlerin de garip gizemli rit\u00fcellere i\u015ftirak ettiklerini\u201d [58]<\/a> rapor ediyordu.<\/p>\n

\"\"
Sicilya\u2019daki b\u00fcy\u00fck k\u00f6le ayaklanmas\u0131n\u0131n lideri Eunus\u2019un \u00f6nceleri hem efendisine hem de aristokrat konuklara d\u00fczenli olarak fal bakt\u0131\u011f\u0131 ve dan\u0131\u015fmanl\u0131k yapt\u0131\u011f\u0131 kay\u0131tlara ge\u00e7mi\u015ftir.<\/figcaption><\/figure>\n

Hatta M\u00d6 2. y\u00fczy\u0131l\u0131n ortalar\u0131nda Do\u011fu k\u00fclt\u00fcr\u00fcn\u00fcn etkisi o kadar me\u015frula\u015fm\u0131\u015ft\u0131 ki aristokrat kesim bile geleceklerine dair \u00f6ng\u00f6r\u00fclerde bulunmalar\u0131 i\u00e7in Do\u011fu k\u00f6kenli kahinlere dan\u0131\u015f\u0131yordu. Hatta her askeri seferden \u00f6nce komutanlar\u0131n kahine ba\u015fvurmalar\u0131 ve kendilerini bekleyen ak\u0131betin ne olaca\u011f\u0131n\u0131 bilmek istemeleri bir gelenek haline gelmi\u015fti. \u00d6yle ki Sicilya\u2019da ba\u015f g\u00f6steren b\u00fcy\u00fck k\u00f6le ayaklanmas\u0131n\u0131n lideri Eunus\u2019un \u00f6nceleri hem efendisine hem de aristokrat konuklara d\u00fczenli olarak fal bakt\u0131\u011f\u0131 ve onlara bir\u00e7ok konuda dan\u0131\u015fmanl\u0131k yapt\u0131\u011f\u0131 kay\u0131tlara ge\u00e7mi\u015ftir.[59]<\/a><\/p>\n

Toplumsal ayaklanmalara do\u011fru<\/strong><\/p>\n

Roma \u0130mparatorlu\u011fu\u2019nda k\u00f6lelik, sistemin vazge\u00e7emeyece\u011fi bir olguydu. Toplumsal sistemin \u00e7eli\u015fmeleri her g\u00fcn daha fazla derinle\u015fiyor ve art\u0131k siyasi bir \u00e7\u00f6z\u00fcm\u00fc zorunlu k\u0131l\u0131yordu.<\/p>\n

Roma\u2019da k\u00f6lelerin ve yar\u0131 \u00f6zg\u00fcr topraks\u0131z k\u00f6yl\u00fclerin n\u00fcfusu, siyasi a\u00e7\u0131dan \u00f6zg\u00fcr vatanda\u015flar\u0131n n\u00fcfusundan kat be kat fazlayd\u0131. Art\u0131k k\u00f6lelik, toplumsal ili\u015fkileri geli\u015ftiren de\u011fil, fakat gerileten ve toplumu \u00e7\u00fcr\u00fcten bir rol oynamaya ba\u015flam\u0131\u015ft\u0131.<\/p>\n

\u00dcretim esas olarak k\u00f6leler taraf\u0131ndan yap\u0131l\u0131yordu, ancak toplumsal sefalet g\u00fcn ge\u00e7tik\u00e7e tehlikeli bir boyut kazan\u0131yordu. Toplumsal g\u00fcvenlik, kritik bir noktaya do\u011fru ilerliyordu.<\/p>\n

Toplumda y\u00fcz senedir etkin olan \u201cy\u0131k\u0131c\u0131 d\u00fc\u015f\u00fcnceler\u201d h\u0131zla yay\u0131lm\u0131\u015f ve Roma\u2019da y\u00fcz binleri etkisi alt\u0131na alm\u0131\u015ft\u0131. Halk art\u0131k aristokratlardan \u00f6\u00e7 alman\u0131n tad\u0131na varmak istiyordu. Onlar\u0131n dikkatini da\u011f\u0131tmak i\u00e7in sahnelenen gladyat\u00f6r d\u00f6v\u00fc\u015fleri ve zafer \u015f\u00f6lenleri de yeterince \u00f6nemsenmez hale gelmi\u015fti. \u00d6nceleri f\u0131s\u0131lt\u0131 ve m\u0131r\u0131lt\u0131 \u015feklinde ba\u015f g\u00f6steren ho\u015fnutsuzluklar, yerini daha c\u00fcretkar sald\u0131r\u0131lara b\u0131rak\u0131yordu. Roma\u2019da ayaklanmalar an meselesi haline gelmi\u015fti.[60]<\/a><\/p>\n

Roma, Yunan topraklar\u0131na girerek oralarda y\u00fczy\u0131llarca s\u00fcren bir s\u00f6m\u00fcr\u00fc ve ya\u011fma d\u00fczeni kurmu\u015ftu. Roma\u2019ya akan vergilerin, alt\u0131n ve g\u00fcm\u00fc\u015f madenlerinin b\u00fcy\u00fck bir k\u0131sm\u0131 Anadolu\u2019nun zengin topraklar\u0131ndan sa\u011flan\u0131yordu. Eski Makedon topraklar\u0131ndaki k\u0131smi ayaklanmalar, b\u00fcy\u00fck cezaland\u0131rma tedbirleriyle bast\u0131r\u0131labilmi\u015fti.<\/p>\n

Bu kapsamda sadece Epir b\u00f6lgesinde yetmi\u015fe yak\u0131n kent yerle bir edilmi\u015f ve kay\u0131tlar\u0131n aktard\u0131\u011f\u0131na g\u00f6re y\u00fcz elli bin Epiritli k\u00f6le olarak sat\u0131lm\u0131\u015ft\u0131. Bu ayaklanmalar\u0131 f\u0131rsat bilen di\u011fer b\u00f6lge halklar\u0131 da onlar\u0131 takip etmi\u015fti. Ancak bu ayaklanmalar\u0131n tamam\u0131 Roma ordusunca ac\u0131mas\u0131zca bast\u0131r\u0131lm\u0131\u015ft\u0131.<\/p>\n

Fakat buna ra\u011fmen Roma\u2019n\u0131n yeni bin y\u0131ldan \u00f6nceki son y\u00fcz elli y\u0131l\u0131 tarihe, \u201cDevrimler ve Ayaklanmalar\u201d \u00e7a\u011f\u0131 olarak ge\u00e7ti.[61]<\/a><\/p>\n

\"\"
Roma aristokrasisi ayaklanmalar\u0131 askeri a\u00e7\u0131dan bast\u0131rd\u0131, fakat her ayaklanma ve sava\u015f Roma egemenlerinin manevi otoritesinden bir par\u00e7a kopar\u0131p ald\u0131.<\/figcaption><\/figure>\n

Kaos ve devrimci ko\u015fullar<\/strong><\/p>\n

Bir t\u00fcrl\u00fc ard\u0131 kesilmeyen fetih ve cezaland\u0131rma sava\u015flar\u0131, hem halk\u0131n yoksulla\u015fmas\u0131na neden olmu\u015f, hem de sava\u015flarda \u00e7arp\u0131\u015f\u0131rken hayatlar\u0131n\u0131 kaybeden askerlerin arazi ve \u00e7iftlikleri i\u015fletilemez hale gelmi\u015fti. Sava\u015flar Roma\u2019ya zenginlik ak\u0131t\u0131rken, g\u00fcnl\u00fck \u00fcretim faaliyetini de \u00f6nemli \u00f6l\u00e7\u00fcde aksatmaya ba\u015flam\u0131\u015ft\u0131. Buna bir de a\u00e7l\u0131k ve veba salg\u0131nlar\u0131 eklenince ekonomik ve toplumsal sorunlar, \u00fclkeyi adeta patlamaya haz\u0131r bir barut f\u0131\u00e7\u0131s\u0131na haline getirmi\u015fti. A\u015fa\u011f\u0131daki tablo Roma\u2019n\u0131n i\u00e7inde bulundu\u011fu \u00fcrk\u00fct\u00fcc\u00fc durumu g\u00f6stermesi bak\u0131m\u0131ndan dikkat \u00e7ekici:<\/p>\n

M\u00d6 186- Do\u011fu k\u00f6kenli kahinlerin \u0130talya\u2019dan at\u0131lmas\u0131<\/p>\n

M\u00d6 185- Apulien\u2019de k\u00f6le ayaklanmas\u0131<\/p>\n

M\u00d6 161- Yunan filozof ve hatiplerin \u0130talya\u2019dan kovulmas\u0131<\/p>\n

M\u00d6 146- Kartaca\u2019n\u0131n Roma taraf\u0131ndan yenilgiye u\u011frat\u0131lmas\u0131 ve yerle bir edilmesi<\/p>\n

M\u00d6 139- Do\u011fu k\u00f6kenli kahinlerin Roma d\u0131\u015f\u0131na \u00e7\u0131kar\u0131lmas\u0131<\/p>\n

M\u00d6 136- Sicilya\u2019da ilk b\u00fcy\u00fck k\u00f6le ayaklanmas\u0131<\/p>\n

M\u00d6 132- Sicilya k\u00f6le ayaklanmas\u0131n\u0131n bast\u0131r\u0131lmas\u0131<\/p>\n

M\u00d6 133- Bergama\u2019da Aristonikos ayaklanmas\u0131<\/p>\n

M\u00d6 133- Gracchus karde\u015flerin ilk reform hareketi<\/p>\n

M\u00d6 133- Gracchus karde\u015flerden b\u00fcy\u00fck olan\u0131 Tiberius\u2019un taraftarlar\u0131yla birlikte katledilmesi<\/p>\n

M\u00d6 129- Bergama ayaklanmas\u0131n\u0131n bast\u0131r\u0131lmas\u0131 ve Aristonikos\u2019un esir al\u0131nmas\u0131<\/p>\n

M\u00d6 121- Gracchus karde\u015flerin k\u00fc\u00e7\u00fc\u011f\u00fc olan Gaius\u2019un reform hareketi<\/p>\n

M\u00d6 121- Gaius Gracchus\u2019un 3000 taraftar\u0131yla katliama u\u011framas\u0131<\/p>\n

M\u00d6 113- Roma\u2019n\u0131n Germen k\u00f6kenli T\u00f6tonlara yenilerek geri p\u00fcsk\u00fcrt\u00fclmesi<\/p>\n

M\u00d6 107- Gaius Marius\u2019un askeri reformu<\/p>\n

M\u00d6 104- Sicilya\u2019da ikinci b\u00fcy\u00fck k\u00f6le ayaklanmas\u0131<\/p>\n

M\u00d6 101- Sicilya k\u00f6le ayaklanmas\u0131n\u0131n bast\u0131r\u0131lmas\u0131<\/p>\n

M\u00d6 100- Saturnius\u2019un reform hareketini yeniden ba\u015flatmas\u0131<\/p>\n

M\u00d6 91-98 M\u00fcttefiklerin Roma\u2019ya kar\u015f\u0131 ayaklanmas\u0131<\/p>\n

M\u00d6 87-82 Roma\u2019n\u0131n \u0130talyan m\u00fcttefiklerinin ayaklanmas\u0131<\/p>\n

M\u00d6 80-72 \u0130spanyollar\u0131n Roma\u2019ya kar\u015f\u0131 ayaklanmas\u0131<\/p>\n

M\u00d6 73-71 Spartak\u00fcs isyan\u0131<\/p>\n

M\u00d6 63- Catilina komplosu<\/p>\n

Ve t\u00fcm bunlardan sonra Roma\u2019da \u00e7\u0131kan b\u00fcy\u00fck iktidar kavgas\u0131ndan Agustus M\u00d6 20\u2019lerde galip \u00e7\u0131kar. M\u00d6 19\u2019da ise Agustus\u2019un ya\u015fam boyu kayser unvan\u0131 tescil edilir.<\/p>\n

Bu ayaklanma ve sava\u015flar\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011funu Roma aristokrasisi askeri a\u00e7\u0131dan kazand\u0131, fakat her ayaklanma ve sava\u015f, Roma egemenlerinin manevi otoritesinden bir par\u00e7a kopar\u0131p ald\u0131 ve bunu e\u015fitsizli\u011fe kar\u015f\u0131 verilen m\u00fccadelenin ideolojik ve siyasi birikimine katt\u0131.<\/p>\n

S\u0131n\u0131f m\u00fccadelesinin tarihsel k\u00f6kleri<\/strong><\/p>\n

Roma \u0130mparatorlu\u011fu\u2019na kar\u015f\u0131 verilen s\u0131n\u0131f m\u00fccadelesinin son iki y\u00fcz y\u0131l\u0131 incelendi\u011finde g\u00f6r\u00fclmektedir ki devrimci ak\u0131m, iki \u00f6nemli toplumsal s\u0131n\u0131fa dayanmaktad\u0131r: bunlardan biri az toprakl\u0131 veya topraks\u0131z k\u00f6yl\u00fclerdir; di\u011feri ise k\u00f6leler. M\u00fccadelenin seyri i\u00e7inde kimi zaman \u015fehir proletaryas\u0131n\u0131 olu\u015fturan zanaatkarlar\u0131n da baz\u0131 hareketlere kat\u0131larak destek verdikleri g\u00f6r\u00fclm\u00fc\u015ft\u00fcr.<\/p>\n

S\u0131n\u0131f m\u00fccadelesinde k\u00f6leler ve bunlar\u0131n ideolojik arka plan\u0131n\u0131 olu\u015fturan \u201cyabanc\u0131 d\u00fc\u015f\u00fcnceler\u201d bazen ola\u011fan\u00fcst\u00fc bir rol oynamakla birlikte Romal\u0131 yurtta\u015f, i\u00e7inde ya\u015fad\u0131\u011f\u0131 d\u00f6nemi \u201catalar\u0131n\u0131n eski gelenekleriyle\u201d a\u00e7\u0131klamay\u0131 ve siyasi giri\u015fimlerini de bununla gerek\u00e7elendirmeyi esas al\u0131rd\u0131.<\/p>\n

Roma tarihinin kay\u0131tlar\u0131 \u201catalar\u0131n gelenekleri\u201d ve bu eksende y\u00fcr\u00fct\u00fclen tart\u0131\u015fmalar\u0131n arg\u00fcmanlar\u0131yla doludur. Roma \u0130mparatorlu\u011fu da her imparatorluk gibi \u015fanl\u0131 bir ge\u00e7mi\u015f \u00fczerinde \u015fekillenmi\u015fti. Siyasi tart\u0131\u015fmalar\u0131n oda\u011f\u0131nda da bu \u201c\u015fanl\u0131 ge\u00e7mi\u015f\u201din de\u011ferlendirmesi bulunmaktayd\u0131. \u00c7o\u011fu kez m\u00fccadele, \u201c\u015fanl\u0131 ge\u00e7mi\u015f\u201din belirledi\u011fi ideolojik sava\u015f\u0131n kazan\u0131lmas\u0131 veya kaybedilmesiyle belirlenirdi.<\/p>\n

Asl\u0131nda Do\u011fu\u2019dan gelen e\u015fitlik\u00e7i d\u00fc\u015f\u00fcnceler Roma\u2019n\u0131n kendi ge\u00e7mi\u015fiyle hesapla\u015fmas\u0131 i\u00e7in bir f\u0131rsat yaratm\u0131\u015ft\u0131 ve ideolojik a\u00e7\u0131dan m\u00fccadeleyi \u015fiddetlendiriyordu. Sava\u015fla ihtiyac\u0131n\u0131 kar\u015f\u0131layan Roma, bu s\u00fcre\u00e7te tar\u0131ma dayal\u0131 \u00fcretimini de \u00f6nemli oranda ihmal etmi\u015fti. Her ne kadar Roma, bu ihmalin faturas\u0131n\u0131 ileriki s\u00fcre\u00e7te \u00f6demi\u015fse de Senato\u2019da halk\u0131n s\u00f6zc\u00fcleri olarak bulunan trib\u00fcnler, bu s\u00fcrece dikkat \u00e7ekmi\u015f ve Roma aristokratlar\u0131n\u0131n atas\u0131 olarak bilinen \u201cSans\u00fcrc\u00fc Cato\u201dya ihanet edildi\u011fini dillendirmi\u015flerdi. \u00c7\u00fcnk\u00fc Cato, verimli bir k\u00f6yl\u00fc ve \u00e7iftlik sahibiydi. Cato\u2019nun temsilcisi oldu\u011fu ku\u015faktan \u00e7ok say\u0131da faziletli ve yetenekli asker yeti\u015fmi\u015fti.<\/p>\n

Ayr\u0131ca aristokrat k\u00f6kene sahip bu ku\u015fak, askeri ve b\u00fcrokratik g\u00f6revlerin yan\u0131 s\u0131ra tar\u0131msal \u00fcretimin geli\u015ftirilmesini ve verimli hale getirilmesini te\u015fvik ediyor ve \u00fcretimin art\u0131r\u0131lmas\u0131 i\u00e7in de bizzat kollar\u0131 s\u0131v\u0131yordu. Romal\u0131 k\u00f6kl\u00fc ailelerin soyadlar\u0131 da el eme\u011fine dayanan \u00fcretim faaliyetindeki ba\u015far\u0131lar\u0131ndan gelirdi. Lentulus ismi iyi mercimek \u00fcretmekten, Fabius fasulye, Cicero bezelye, Porcius iyi domuz yeti\u015ftirmekten, Ovinius koyun, Caprilius ke\u00e7i, Piso de\u011firmen, Stolo fidan yeti\u015ftirmekten gelirdi.[62]<\/a><\/p>\n

Roma devleti, pleblerle (halk-avam) patrislerin (aristokratlar) k\u0131yas\u0131ya m\u00fccadelesi i\u00e7inde \u015fekillenmi\u015fti. Yasalar ve kurumlar, birbirinden farkl\u0131 \u00e7\u0131karlar\u0131 olan bu iki toplumsal katman\u0131n mutabakat\u0131n\u0131n bir ifadesi olarak meydana getirilmi\u015fti. Plebler, uzun ve zorlu bir sava\u015f sayesinde \u00f6nemli kazan\u0131mlara kavu\u015fmu\u015flard\u0131 ve bunlar\u0131 kaybetmek niyetinde de\u011fillerdi. Roma devleti, M\u00d6 509 y\u0131l\u0131nda despotik kral Tarqunius\u2019un ala\u015fa\u011f\u0131 edilmesiyle Cumhuriyete ge\u00e7mi\u015f ve ard\u0131ndan da tarihi 300 y\u0131ll\u0131k bir s\u0131n\u0131f m\u00fccadelesiyle belirlenmi\u015fti. S\u0131n\u0131f m\u00fccadelesinin temelinde ise hep ayn\u0131 neden yatard\u0131: Kamu arazilerinin nas\u0131l payla\u015f\u0131laca\u011f\u0131.<\/p>\n

\"\"
Do\u011fu mitolojisindeki Dionysos, Roma\u2019da ezilen kitlelerin yeniden do\u011facaklar\u0131 \u201calt\u0131n \u00e7a\u011f\u0131n\u201d habercisidir.<\/figcaption><\/figure>\n

Devletin ilk kurulu\u015f y\u0131llar\u0131nda halk, anayasal g\u00fcvenceler i\u00e7in m\u00fccadele etmek zorunda kalm\u0131\u015f ve trib\u00fcnlerin yar\u0131s\u0131n\u0131n pleblerden se\u00e7ilmesini sa\u011flayarak, \u00f6nemli kurumsal mevziler kazanm\u0131\u015ft\u0131. Hemen ertesinde de pleblerle patrisyenlerin evlili\u011fini yasaklayan kanunlar\u0131n gev\u015fetilmesi sa\u011flanm\u0131\u015ft\u0131. Burada da ba\u015far\u0131l\u0131 olan trib\u00fcnler (halk\u0131n senatodaki temsilcileri) \u201chalk\u0131n evlatlar\u0131n\u0131n Roma u\u011fruna sava\u015fa girdi\u011fini ve gerekirse bu u\u011furda can\u0131n\u0131 verdi\u011fini, ancak kurtard\u0131\u011f\u0131 veya fethetti\u011fi topraklardan e\u015fit bir \u015fekilde pay almad\u0131\u011f\u0131n\u0131\u201d ileri s\u00fcrerek, adil olmayan toprak payla\u015f\u0131m\u0131n\u0131 da g\u00fcndeme getirmi\u015fti.<\/p>\n

Halk e\u015fitlik i\u00e7in verdi\u011fi m\u00fccadeleyle Roma\u2019y\u0131 tam \u00fc\u00e7 kez par\u00e7alanman\u0131n e\u015fi\u011fine getirmi\u015fti ve her seferinde \u00f6nemli ba\u015far\u0131lar kazanm\u0131\u015ft\u0131. \u0130lki M\u00d6 376 y\u0131l\u0131nda trib\u00fcn Licinius Stolo, ikincisi M\u00d6 133 y\u0131l\u0131nda trib\u00fcn Tiberius Gracchus, \u00fc\u00e7\u00fcnc\u00fcs\u00fc de M\u00d6 121 y\u0131l\u0131nda k\u00fc\u00e7\u00fck karde\u015f Gaius Gracchus taraf\u0131ndan. Her sava\u015f\u0131n sonunda halk, aristokrat kesimin ele ge\u00e7irdi\u011fi topra\u011f\u0131n miktar\u0131na bir \u00fcst s\u0131n\u0131r koyarak, kalan topraklar\u0131n k\u00f6yl\u00fclere e\u015fit bir \u015fekilde da\u011f\u0131t\u0131lmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131.<\/p>\n

Roma\u2019da devrimci d\u00f6nem<\/strong><\/p>\n

Roma\u2019n\u0131n son y\u00fcz y\u0131l i\u00e7indeki sava\u015f ba\u015far\u0131lar\u0131yla, \u00fclkeye b\u00fcy\u00fck bir servet \u00e7apul, sava\u015f tazminat\u0131 ve esirlerin \u201calt\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fclerek\u201d k\u00f6lele\u015ftirilmesi \u015feklinde akmaya ba\u015flad\u0131. Bununla birlikte i\u00e7te \u00fcretim durmu\u015f, ancak ticaret alabildi\u011fine canlanm\u0131\u015ft\u0131. Bunun do\u011fal sonucuysa zenginli\u011fin geleneksel aristokrat kesimin d\u0131\u015f\u0131ndaki yeni bir kesime akmas\u0131d\u0131r. Bir yanda zenginliklerine siyasi payanda arayan yeni bir giri\u015fimci kesim di\u011fer yanda ise sava\u015f s\u00fcrecinde her \u015feyini kaybeden topraks\u0131z ve az toprakl\u0131 k\u00f6yl\u00fcler, ortak bir noktada bulu\u015farak aristokratlar\u0131n siyasi tekelini tart\u0131\u015fmaya a\u00e7t\u0131lar. Aristokratlar ise bu geli\u015fmenin tehlikeli boyutunu g\u00f6rm\u00fc\u015fler ve t\u00fcm \u00e7abalar\u0131n\u0131 bu siyasi f\u0131rt\u0131nan\u0131n savu\u015fturulmas\u0131na yo\u011funla\u015ft\u0131rm\u0131\u015flard\u0131.<\/p>\n

S\u0131k\u0131\u015fm\u0131\u015f olan Roma \u00fc\u00e7 alanda birden sava\u015fmak zorunda kalm\u0131\u015ft\u0131:<\/p>\n

1) Y\u00f6netim sorunu: Ge\u00e7mi\u015fi \u00fc\u00e7 y\u00fcz y\u0131ll\u0131k bir m\u00fccadeleye dayanan patris-pleb kavgas\u0131 yeniden canlanm\u0131\u015ft\u0131. Senato\u2019da aristokratlar ve trib\u00fcnler kar\u015f\u0131 kar\u015f\u0131ya gelmi\u015flerdi.<\/p>\n

2) Roma ve m\u00fcttefikler sorunu: Roma d\u00f6rt y\u00fcz y\u0131ll\u0131k ge\u00e7mi\u015finde \u00f6nce \u0130talya\u2019n\u0131n di\u011fer kavimlerinin daha sonraysa Do\u011fu-Bat\u0131 ve Kuzey\u2019de yendi\u011fi halklara boyun e\u011fdirmi\u015f ve onlar\u0131 vergiye-haraca ba\u011flayarak m\u00fcttefikleri ilan etmi\u015fti. Pax-Roma denen \u015fey buydu.<\/p>\n

3) Roma \u0130mparatorlu\u011fu\u2019nun toplumsal sorunlar\u0131: K\u00f6leci \u00fcretim tarz\u0131ndan kaynaklanan \u00e7\u00fcr\u00fcme belirtileri, k\u00f6yl\u00fcl\u00fc\u011f\u00fcn yoksulla\u015fmas\u0131 ve topra\u011f\u0131ndan kovulmas\u0131, ucuzlayan el eme\u011fi ve \u015fehir proletaryas\u0131n\u0131n sefaleti ve en sonunda da aristokratlar\u0131n ve yeni zenginlerin \u00fcretimden koparak yozla\u015fmas\u0131.<\/p>\n

\"\"
Publius Ovidius Naso (M\u00d6 43 – MS 17), Romal\u0131 \u015fair, genelde a\u015fk ve mitolojik i\u00e7erikli \u015fiirler kaleme alm\u0131\u015ft\u0131r.<\/figcaption><\/figure>\n

Y\u00f6netim sorununun hemen ele al\u0131nmas\u0131 ve adil bir \u00e7\u00f6z\u00fcme kavu\u015fturulmas\u0131n\u0131n zorunlulu\u011fu, M\u00d6 233 ila 133 y\u0131l\u0131 aras\u0131ndaki y\u00fcz y\u0131lda kons\u00fcll\u00fck yapanlar\u0131n kimler oldu\u011fu incelendi\u011finde (ortaya korkun\u00e7 bir tablo \u00e7\u0131kmaktayd\u0131) g\u00f6r\u00fclebilir. Her y\u0131l iki kons\u00fcl\u00fcn se\u00e7ildi\u011fi d\u00fc\u015f\u00fcn\u00fcl\u00fcrse ve se\u00e7ilmi\u015f olan 200 kons\u00fcl\u00fcn sadece 58 y\u00f6netici aileye mensup olmas\u0131 \u015fa\u015f\u0131rt\u0131c\u0131 de\u011fil mi? Hele bir de s\u00f6z konusu 200 kons\u00fclden 113\u2019\u00fc sadece 13 aileye mensupsa ve e\u011fer bunlar\u0131n yar\u0131s\u0131 da, yani 62\u2019si sadece 5 aileye mensupsa. Ayr\u0131ca M\u00d6 200 ila 146 y\u0131llar\u0131 aras\u0131nda kons\u00fcll\u00fck yapan 108 kons\u00fcl\u00fcn sadece 4\u2019\u00fc yeni isimlerden olu\u015fuyorsa; yani \u00fcst \u00fcste kons\u00fcll\u00fck yapanlar\u0131n say\u0131s\u0131 \u00e7ok y\u00fcksekse. Bu duruma bir de Roma devlet y\u0131ll\u0131klar\u0131n\u0131n verdi\u011fi bilgilere g\u00f6re, se\u00e7imlere r\u00fc\u015fvet ve se\u00e7im hilelerinin kar\u0131\u015ft\u0131\u011f\u0131n\u0131 saptam\u0131\u015f ve kayda ge\u00e7irmi\u015fse![63]<\/a><\/p>\n

Roma\u2019da devrimci iklimin olu\u015ftu\u011funu g\u00f6steren iki \u00f6nemli kay\u0131t g\u00f6ze \u00e7arp\u0131yor: Bunlardan birincisi daha \u00f6nce de belirtildi\u011fi gibi \u201cCato Yasaklar\u0131\u201d olarak bilinen tedbirlerin daha s\u0131k uygulanm\u0131\u015f olmas\u0131, yani s\u00f6z\u00fcm ona kahinlerin ve gezgin vaazc\u0131lar\u0131n \u0130talya s\u0131n\u0131rlar\u0131 d\u0131\u015f\u0131na \u00e7\u0131kar\u0131lmalar\u0131. \u0130kincisi ise ge\u00e7mi\u015f d\u00f6neme ait e\u015fitlik\u00e7i d\u00fc\u015f\u00fcncelerin yayg\u0131nl\u0131k kazanarak siyasi tart\u0131\u015fmalar\u0131n ana temas\u0131n\u0131 olu\u015fturmas\u0131. Bu nedenle Roma, M\u00d6 186 y\u0131l\u0131nda, \u201cBacchalin Skandal\u0131\u201d olarak da tarihe ge\u00e7en bir yasa\u011fa imza atarak, \u201cintestina coniuratio\u201d, yani devlet g\u00fcvenli\u011fi ad\u0131 alt\u0131nda, Bacchalinleri[64]<\/a> \u0130talya d\u0131\u015f\u0131na s\u00fcrm\u00fc\u015ft\u00fc.<\/p>\n

Roma\u2019da ideolojik sava\u015f<\/strong><\/p>\n

Suriye ve Hellen tanr\u0131lar\u0131 Bacchus, bir ba\u015fka adla Dionysos\u2019a tap\u0131nan Bacchalinler gizli bir tarikat \u015feklinde \u00f6rg\u00fctlenerek Roma i\u00e7in tehlikeli bir hal alm\u0131\u015flard\u0131. \u00c7\u00fcnk\u00fc do\u011fa, uygarl\u0131k ve \u00fcretkenlik tanr\u0131lar\u0131 olarak bilinen Bacchus (Dionysos) sonbaharda \u00f6l\u00fcr ama ilkbaharda, yani yeni y\u0131lla birlikte yeniden do\u011fard\u0131. Bunun bizde ve bir\u00e7ok Asya kavimleri aras\u0131nda kutlanan Nevroz oldu\u011fu hemen anla\u015f\u0131l\u0131r. Roma\u2019da biraz anlam de\u011fi\u015fikli\u011fine u\u011frayan bu Tanr\u0131, ayn\u0131 zamanda \u201calt\u0131n \u00e7a\u011f\u201d habercisi olarak da bilinirdi. Bacchus, yani Yunan k\u00fclt\u00fcr\u00fcndeki Dionysos, tanr\u0131lar tanr\u0131s\u0131 Zeus\u2019\u00fcn o\u011fludur. Zeus \u00f6nce k\u00f6keni Ortado\u011fu\u2019da bulunan Semele\u2019yi hamile b\u0131rak\u0131r ve ard\u0131ndan da onu \u015fim\u015fekle \u00f6ld\u00fcr\u00fcr. Alt\u0131 ayl\u0131k hamile Semele\u2019nin karn\u0131ndaki fet\u00fcs\u00fc kurtaran Hermes (Posta ve Haberci Tanr\u0131) onu Zeus\u2019un baca\u011f\u0131na yerle\u015ftirerek onun ikinci kez do\u011fmas\u0131n\u0131, ama bu kez dokuz ayl\u0131k olarak do\u011fmas\u0131n\u0131 sa\u011flar. Bu nedenle de Dionysos\u2019un iki kez do\u011fdu\u011fu kabul edilir. \u0130sminin kar\u015f\u0131l\u0131\u011f\u0131 da \u201ciki kez do\u011fmu\u015f\u201d, yani \u201cyeniden do\u011fmu\u015f\u201dtur.[65]<\/a> Bu nedenle Do\u011fu mitolojisindeki Dionysos, Roma\u2019da ezilen kitlelerin yeniden do\u011facaklar\u0131 \u201calt\u0131n \u00e7a\u011f\u0131n\u201d habercisidir.<\/p>\n

Gene ayn\u0131 \u015fekilde Roma M\u00d6 161 y\u0131l\u0131nda Yunan k\u00f6kenli filozoflar\u0131 ve dolay\u0131s\u0131yla e\u011fitmen ve hatipleri, tehlikeli olduklar\u0131 gerek\u00e7esiyle \u00fclke d\u0131\u015f\u0131na \u00e7\u0131karma karar\u0131 alm\u0131\u015ft\u0131.<\/p>\n

Ayn\u0131 \u015fekilde Roma Senatosu, M\u00d6 139 y\u0131l\u0131nda Khaldeal\u0131 olarak bilinen Do\u011fu k\u00f6kenli \u201chariolileri\u201d, yani kahinleri, gezgin vaazc\u0131lar\u0131 ve medyumlar\u0131 \u00fclkeden kovma karar\u0131 alm\u0131\u015ft\u0131.<\/p>\n

Ne var ki s\u0131k\u0131 y\u00f6netime ve sert tedbirlere ra\u011fmen d\u00fczinelerce kahin, dilenci k\u0131l\u0131\u011f\u0131nda gezgin vaazc\u0131 ve medyum, \u0130talya\u2019y\u0131 bir ba\u015ftan bir ba\u015fa dola\u015f\u0131yor ve yak\u0131n olan \u201calt\u0131n \u00e7a\u011f\u0131\u201d haber veriyorlard\u0131. Senato yasaklar\u0131n\u0131n dikkat \u00e7ekici noktas\u0131ysa s\u00f6z konusu gezginlerin ve kahinlerin, art\u0131k \u201cvilicuslar\u0131\u201d yani i\u015f g\u00fc\u00e7 sahibi ve hatta \u00e7iftlik sahibi insanlar\u0131 da etkisi alt\u0131na alm\u0131\u015f olmalar\u0131d\u0131r.[66]<\/a><\/p>\n

Tehlikeli durum \u00f6yle bir hal ald\u0131 ki Yunan ve Asya k\u00f6kenli s\u00f6ylenceler ve kehanetler, s\u0131radan yurtta\u015f\u0131n da \u00f6tesinde sayg\u0131n Romal\u0131lar\u0131n evlerine de girmi\u015fti. Bu s\u00f6ylencelerle, kahramanl\u0131k destanlar\u0131 ve dini inan\u00e7larla birlikte Yunan felsefesi de, M\u0131s\u0131r mitolojisi ve Fenike gelenekleriyle birlikte a\u00e7\u0131ktan tart\u0131\u015f\u0131l\u0131r hale gelmi\u015fti. Bunlara bir de son y\u0131llarda Yunan k\u00f6kenli e\u011fitmen-k\u00f6leler, bilimci-k\u00f6leler ve filozof-k\u00f6leler eklenince, siyasi-toplumsal \u201ckarga\u015fal\u0131\u011f\u0131n\u201d ba\u015flamas\u0131n\u0131n an meselesi haline geldi\u011fi g\u00f6r\u00fclebilir. Bunun da \u00f6tesinde Roma\u2019da, sahip olduklar\u0131 birikim ve yetenek sayesinde Yunan k\u00f6kenli bir k\u00f6leye sahip olmak furyas\u0131 ba\u015f g\u00f6stermi\u015fti. Roma yabanc\u0131 halklar\u0131 k\u00f6lele\u015ftirmi\u015fti, ama d\u00fc\u015f\u00fcnsel a\u00e7\u0131dan onlara yenik d\u00fc\u015f\u00fcyordu.[67]<\/a><\/p>\n

Romal\u0131 soylular\u0131n s\u0131k s\u0131k Yunan felsefesine at\u0131fta bulunmalar\u0131, Platon\u2019a, Epik\u00fcros\u2019a, Phythagoras\u2019a \u00f6vg\u00fcler ya\u011fd\u0131rmalar\u0131 ola\u011fan bir hal alm\u0131\u015ft\u0131. Hatta bir\u00e7ok insan, Yunan diyar\u0131na veya daha da do\u011fuya seyahat etmeyi g\u00f6rm\u00fc\u015f ge\u00e7irmi\u015f olman\u0131n bir belirtisi olarak g\u00f6rmeye ba\u015flam\u0131\u015ft\u0131. Romal\u0131 yazarlar, hatipler, tarih\u00e7iler ve siyaset adamlar\u0131 aras\u0131nda yabanc\u0131 s\u00f6ylence ve kahramanl\u0131k destanlar\u0131n\u0131 kopya etmeye veya onlar\u0131n Romal\u0131 t\u00fcr\u00fcn\u00fc yazmaya s\u0131k s\u0131k rastlanmaktayd\u0131. Romal\u0131lar\u0131n neredeyse her tanr\u0131s\u0131 ve s\u00f6ylencesi bir Yunan veya Fenike kopyas\u0131yd\u0131.<\/p>\n

\"\"
\u00d6zg\u00fcrl\u00fc\u011fe ve e\u015fitli\u011fe son derece d\u00fc\u015fk\u00fcn Romal\u0131 yazarlardan biri de aslen Ad\u0131yamanl\u0131 olan Lukianos\u2019tur. Engels onun i\u00e7in \u201cAntik\u00e7a\u011f\u2019\u0131n Voltaire\u2019i\u201d demi\u015fti.<\/figcaption><\/figure>\n

Roma\u2019da e\u015fitlik d\u00fc\u015f\u00fcncesinin k\u00f6keni<\/strong><\/p>\n

Roma\u2019daki s\u0131n\u0131f m\u00fccadelesinin keskinle\u015fmesinin belirtilerini, ilk \u00f6nce Romal\u0131 ayd\u0131nlar\u0131n siyasi ve edebi metinlerinde g\u00f6r\u00fcyoruz. Her ne kadar bu ele\u015ftirilerin ideolojik k\u00f6kleri Helen veya Ortado\u011fu halklar\u0131n\u0131n k\u00fclt\u00fcrlerine kadar g\u00f6t\u00fcr\u00fclebilse de Roma\u2019da da \u00f6zg\u00fcn k\u00f6klere sahiptir.<\/p>\n

Romal\u0131 \u015fair Ovidius[68]<\/a>, Yunan k\u00f6kenli Hesiodos gibi i\u00e7inde ya\u015fad\u0131\u011f\u0131 d\u00f6nemi ele\u015ftiren \u00f6zg\u00fcn \u015fiirinde \u201calt\u0131n \u00e7a\u011f\u201ddan \u00f6vg\u00fcyle s\u00f6z etmektedir. Ovidius da insanl\u0131k tarihinin ana duraklar\u0131n\u0131 madenlere g\u00f6re s\u0131n\u0131fland\u0131r\u0131r. Kahramanl\u0131k \u00e7a\u011f\u0131n\u0131n simgesi olan Alt\u0131n \u00c7a\u011f\u2019da insanl\u0131k hen\u00fcz masum ve temizdir; e\u015fitlik ve karde\u015flik \u00fclk\u00fcs\u00fc h\u00fck\u00fcm s\u00fcrer. Demir \u00e7a\u011f\u0131ndaysa insanl\u0131k uygarla\u015fm\u0131\u015ft\u0131r, ama ayn\u0131 zamanda yozla\u015farak erdemlerinden kopmu\u015ftur. Demir \u00e7a\u011f\u0131, bir bak\u0131ma tar\u0131mda yo\u011funla\u015fma ve kent k\u00fclt\u00fcr\u00fcne ge\u00e7i\u015fin simgesidir.<\/p>\n

\u201c…Soyumuz ilk ba\u015fta alt\u0131n cevherinden yarat\u0131ld\u0131\u011f\u0131 i\u00e7in
\n<\/em>Yasalar\u0131 koruma alt\u0131na almay\u0131 kimse d\u00fc\u015f\u00fcnmedi.
\n<\/em>Herkes makuld\u00fc, ne adalet ne de sadakati,
\n<\/em>Yasayla korumaya gerek vard\u0131.
\n<\/em>Koyun ne \u00e7al\u0131nmaktan ne de korkudan mustaripti,
\n<\/em>Ne cevher lekeliydi, ne de y\u0131\u011f\u0131nlar vard\u0131
\n<\/em>Hakimin kar\u015f\u0131s\u0131nda yalvaran.
\n<\/em>Kimsenin yarg\u0131\u00e7 taraf\u0131ndan korunmaya ihtiyac\u0131 yoktu,
\n<\/em>Mi\u011ffer yoktu, k\u0131l\u0131\u00e7 da yoktu;
\n<\/em>Sava\u015f gere\u00e7leri olmadan halklar g\u00fcven i\u00e7indeydi.
\n<\/em>Tarlay\u0131 karasabanla i\u015flemeden,
\n<\/em>\u00dcr\u00fcn verirdi c\u00f6mert toprak, doluydu ba\u015faklar.
\n<\/em>\u015eelaleden s\u00fct akard\u0131, \u00e7a\u011flayanlardan meyve \u00f6z\u00fc,
\n<\/em>Me\u015fe a\u011fac\u0131n\u0131n tepesinden alt\u0131n renginde sar\u0131 bal damlard\u0131.
\n<\/em>Ard\u0131ndan da J\u00fcpiter devrald\u0131 y\u00f6netimi ve ba\u015flad\u0131,
\n<\/em>G\u00fcm\u00fc\u015f \u00e7a\u011f.\u201d<\/em><\/p>\n

\u015eair Catullus[69]<\/a> ise yery\u00fcz\u00fcnden onur ve \u015ferefin kayboldu\u011funu vurgular ve adaletin yok olup gitmesine a\u011f\u0131tlar yakar.<\/p>\n

\u201c\u0130nsanlar al\u00e7ald\u0131k\u00e7a,
\n<\/em>Ve canile\u015ftik\u00e7e;
\n<\/em>\u0130htiras ve m\u00fclke d\u00fc\u015fk\u00fcnl\u00fck, adaleti
\n<\/em>Ve erdemi kovduk\u00e7a,
\n<\/em>Y\u00fczlerini \u00e7evirdiler bizden ebedi tanr\u0131lar.\u201d<\/em><\/p>\n

Vergilius[70]<\/a> ise Georgica<\/em> adl\u0131 eserinde insanl\u0131\u011f\u0131n hen\u00fcz mutlu oldu\u011fu ve ya\u015fam co\u015fkusu ta\u015f\u0131d\u0131\u011f\u0131 \u00e7a\u011fda, topra\u011f\u0131n payla\u015f\u0131larak \u00f6zel m\u00fclk haline getirilmesinin bir su\u00e7 oldu\u011funu belirtir.<\/p>\n

\u201cJ\u00fcpiter\u2019in h\u00fck\u00fcm s\u00fcrmesiyle birlikte topra\u011f\u0131 i\u015flemek
\n<\/em>ve hasad\u0131 kald\u0131rmak zorunda kald\u0131 k\u00f6yl\u00fcler.
\n<\/em>\u00d6nceleri su\u00e7 say\u0131l\u0131rd\u0131
\n<\/em>araziyi i\u015faretlemek ve onu s\u0131n\u0131rlara b\u00f6lmek.
\n<\/em>Ortak\u00e7\u0131l\u0131k esast\u0131 bir zamanlar,
\n<\/em>toprak da hasad\u0131 g\u00f6n\u00fclden verirdi. Kimse de
\n<\/em>kendisine \u00f6zel bir hak istemezdi.
\n<\/em>… Duyulmazd\u0131 bir zamanlar h\u00fccum borusu,
\n<\/em>ve sava\u015f g\u00fcr\u00fclt\u00fcs\u00fc;
\n<\/em>K\u0131l\u0131\u00e7 olmazd\u0131 demircinin \u00f6rs\u00fcyle \u00e7ekici aras\u0131nda.\u201d
\n<\/em>\u015eair Tibullus[71]<\/a> ise sefaleti daha i\u00e7ten dile getirir:
\n\u201cAh! Nas\u0131l ya\u015fan\u0131rd\u0131 bir zamanlar Sat\u00fcrn d\u00f6neminde,
\n<\/em>yery\u00fcz\u00fcn\u00fcn uzak co\u011frafyas\u0131n\u0131 ke\u015ffe \u00e7\u0131karken.
\n<\/em>Gemiler yabanc\u0131 yerlere kazan\u00e7 i\u00e7in yol almazd\u0131,
\n<\/em>Kad\u0131rgalar servet ta\u015f\u0131mazd\u0131 ba\u015fkalar\u0131na ait olan.
\n<\/em>… Evlerin kap\u0131lar\u0131 olmazd\u0131,
\n<\/em>Yoktu topra\u011f\u0131n s\u0131n\u0131rlanm\u0131\u015f \u00e7itleri.
\n<\/em>Me\u015fe a\u011fac\u0131 bal verirdi kendili\u011finden,
\n<\/em>Koyunlar dolu memelerinde s\u00fct sunard\u0131.
\n<\/em>Kavga olmazd\u0131, \u00f6fke olmazd\u0131, sava\u015f olmazd\u0131,
\n<\/em>Zalim sanat\u0131 yoktu k\u0131l\u0131c\u0131n,
\n<\/em>Demircinin \u00f6rs ve \u00e7ekiciyle varl\u0131k kazanan.\u201d
\n<\/em>\u00dcnl\u00fc Romal\u0131 \u015fair Horatius[72]<\/a> ise a\u011f\u0131t\u0131yla birlikte yol da g\u00f6sterir.
\n\u201cVe Romal\u0131 ba\u015fka bir \u00e7\u0131kar yol g\u00f6rm\u00fcyor,
\n<\/em>A\u00e7\u0131l\u0131p denizlere \u2018ar\u0131nm\u0131\u015flar\u0131n adas\u0131n\u0131\u2019[73]<\/strong><\/a> aramaktan ba\u015fka;
\n<\/em>Ve gidip yerle\u015fmeli oraya.
\n<\/em>Haydi \u00e7\u0131kal\u0131m yola, \u2018ar\u0131nm\u0131\u015flar\u0131n mekan\u0131\u2019
\n<\/em>Zengin ve her y\u0131l kendili\u011finden \u00fcr\u00fcn veren
\n<\/em>Topraklar\u0131 olan ve denizlerin sard\u0131\u011f\u0131 adaya.
\n<\/em>… Bol bol zeytin ya\u011f\u0131, kara kara incirleri olan,
\n<\/em>Yar\u0131klar\u0131ndan bal damlayan me\u015feleri olan,
\n<\/em>So\u011fuk so\u011fuk kaynak sular\u0131 olan ve
\n<\/em>Ke\u00e7ileri kendili\u011finden sa\u011f\u0131lmaya gelen.
\n<\/em>Orada ay\u0131lar homurdanarak \u00fcrk\u00fctmezler,
\n<\/em>S\u00fcr\u00fcleri ve a\u011f\u0131llar\u0131.
\n<\/em>Yoktur orada veba veya salg\u0131n hastal\u0131k,
\n<\/em>S\u00fcr\u00fcleri k\u0131r\u0131p ge\u00e7iren.\u201d<\/em><\/p>\n

Roma yaz\u0131n\u0131nda \u00fctopyalar <\/strong><\/p>\n

Roma toplumunun i\u00e7inde bulundu\u011fu sefaleti dile getiren \u201calt\u0131n \u00e7a\u011f\u201d tasvirinin yan\u0131 s\u0131ra ba\u015fka \u00fctopik metinlerde e\u015fitlik\u00e7i toplumlardan s\u00f6z eden bilgiler ediniyoruz. Sicilyal\u0131 Diodorus olarak da bilinen Diodorus Siculus, Yunanlar\u0131n birka\u00e7 y\u00fcz y\u0131l \u00f6ncesinden ba\u015flayarak, \u0130talya\u2019n\u0131n g\u00fcneyinde ve Sicilya\u2019da koloniler in\u015fa ettiklerini ve bunlar\u0131n bir\u00e7o\u011funun e\u015fitlik\u00e7i toplumlar olduklar\u0131ndan s\u00f6z etmektedir. Diodorus eserinde, \u00f6zellikle Sicilya yak\u0131nlar\u0131ndaki Lipara adas\u0131ndan s\u00f6z eder. Dat\u00e7a\u2019dan ve Rodos\u2019tan g\u00f6\u00e7en Yunanlar, Lipara adalar\u0131na yerle\u015fmi\u015fler, oradaki yerli halkla kayna\u015farak kentler kurmu\u015flar; korsanlar\u0131n sald\u0131r\u0131lar\u0131n\u0131 profesyonel ordular kurarak birlikte g\u00f6\u011f\u00fcslemi\u015fler ve sonra da topraklar\u0131n ortak m\u00fclkiyetini esas alan bir y\u00f6netim geli\u015ftirmi\u015fler. Ayn\u0131 d\u00fczeni \u00e7evre adalarda da ger\u00e7ekle\u015ftirmi\u015fler. \u0130lerleyen s\u00fcre\u00e7te Lipara adas\u0131n\u0131 kendi aralar\u0131na b\u00f6l\u00fc\u015fm\u00fc\u015fler ama di\u011fer adalar\u0131n topraklar\u0131n\u0131 her yirmi y\u0131lda bir \u00e7ekili\u015f usul\u00fcyle e\u015fitlik\u00e7i bir \u015fekilde i\u015fleyip ya\u015famlar\u0131n\u0131 devam ettirmi\u015fler. [74]<\/a><\/p>\n

\u00d6te d\u00fcnyada e\u015fitlik <\/strong><\/p>\n

\u00d6zg\u00fcrl\u00fc\u011fe ve e\u015fitli\u011fe son derece d\u00fc\u015fk\u00fcn Romal\u0131 yazarlardan biri de aslen Ad\u0131yamanl\u0131 olan Lukianos\u2019tur. Yazar, e\u015fitlik\u00e7i d\u00fc\u015f\u00fcnceleri dile getirmek i\u00e7in \u00f6zg\u00fcn bir dil ve kurgu kullan\u0131r. O e\u015fitler d\u00fcnyas\u0131n\u0131 \u00f6b\u00fcr d\u00fcnyada ger\u00e7ekle\u015ftirerek adaletsizlikle ve zalimlikle elde edilmi\u015f zenginlikle, mal-m\u00fclk h\u0131rs\u0131yla alay eder. Tarihin \u00f6nemli \u015fahsiyetlerini \u00f6b\u00fcr d\u00fcnyada konu\u015fturarak, uyar\u0131c\u0131 bir etkide bulunur.<\/p>\n

Lukianos\u2019un Kronos\u2019a Mektuplar<\/em>\u2019\u0131 ya da \u00d6b\u00fcr D\u00fcnyada Konu\u015fmalar<\/em>\u2019\u0131 hem dil a\u00e7\u0131s\u0131ndan basittir hem de i\u00e7erik a\u00e7\u0131s\u0131ndan zengindir. Engels\u2019in ifadesiyle Lukianos, \u201cAntik\u00e7a\u011f\u2019\u0131n Voltaire\u2019i\u201ddir. E\u015fitsizli\u011fi k\u0131yas\u0131ya ele\u015ftiren Lukianos, yoksullar ad\u0131na tanr\u0131ya bir mektup kaleme al\u0131r. Ona Alt\u0131n\u00e7a\u011f\u2019\u0131n adaletini hat\u0131rlat\u0131r ve insanlar\u0131n i\u00e7inde bulunduklar\u0131 sefaletin nedenini sorar. Lukianos\u2019un baz\u0131 c\u00fcmleleri, sanki Rousseau\u2019nun fikirleridir ya da Kom\u00fcnist Manifesto\u2019ya birebir ge\u00e7mi\u015ftir. \u201c\u00c7o\u011fumuz ekme\u011fimizi ta\u015ftan \u00e7\u0131karmak zorunday\u0131z ama genel olarak bak\u0131ld\u0131\u011f\u0131nda a\u00e7l\u0131k ve sefalet i\u00e7inde k\u0131vran\u0131yoruz. Bir tarafta kimileri, hi\u00e7bir \u015fey yapmadan rahat d\u00f6\u015fe\u011fin \u00fczerine uzanm\u0131\u015f ve lezzetli yeme\u011fini bekliyor ve iltifatlar i\u00e7inde g\u00fcn\u00fcn\u00fc g\u00fcn ediyor; bizler ise bir g\u00fcn sonra ne yiyece\u011fini bilmeyen ve bir par\u00e7a ekmek, \u00e7avdar ve so\u011fan bulabilmek i\u00e7in durmadan didinen insanlar\u0131z.\u201d<\/p>\n

\"\"
Andreas Zielenkiewicz\u2019in \u201cBabil Kulesi\u201d.<\/figcaption><\/figure>\n

Lukianos \u00d6b\u00fcr D\u00fcnyada Konu\u015fmalar<\/em>\u2019\u0131nda al\u0131\u015f\u0131lm\u0131\u015f\u0131n \u00f6tesinde bir y\u00f6nteme ba\u015fvurur ve e\u015fitli\u011fi cennette de\u011fil, cehennemde in\u015fa eder. Bunu da sinizm filozofunun, yani Menippus\u2019un a\u011fz\u0131ndan yapar.<\/p>\n

Eserinde zenginleri, g\u00fc\u00e7l\u00fcleri, dalkavuk filozoflar\u0131 ve g\u00fczellik budalalar\u0131n\u0131 k\u0131yas\u0131ya yerer ve onlar\u0131n \u015fahs\u0131nda adaletsiz d\u00fczeni ele\u015ftirir. Nitekim onlar\u0131n cehennemde \u00e7ok \u00e7ekecekleri vard\u0131r. Yoksullar\u0131nsa kaybedecek hi\u00e7bir \u015feyleri yoktur ve bu nedenle mutludurlar. Zaman zaman diyaloga Diyojen ve Pluton da kat\u0131larak komedyaya renk katarlar.<\/p>\n

 <\/p>\n

Dipnotlar<\/strong><\/p>\n

[1]<\/a> Campbell, J., Bat\u0131 Mitolojisi<\/em>, \u0130mge Yay., \u0130stanbul, 1995; Geschichte des Sozialismus<\/em> Bd.1, Ulstein Verlag, Frankfurt, 1974; Griechische Sagen<\/em>. Artemis Verlag, Z\u00fcrich, 1963; Afanesyew, Alexander, Russische Volksmaerchen<\/em>, Insel Verlag, Frankfurt, 1990; Chinesische Sagen und Geschichten<\/em>, Reklam Verlag, Leipzig, 1991; F\u00fcrstauer, J., Sittengeschichte des Alten Orients<\/em>, Rowohlt Verlag, Hamburg 1969.<\/p>\n

[2]<\/a> G\u00fcnther, Rigorbert, Der Klassencharakter der sozialen Utopie im 2. und 1. Jh. V.u. Z, im Sozial\u00f6konomische Venhaeltnisse im Alten Orient und im klassischen Altertum<\/em>, Akademi V., Berlin, 1961, s.95-105.<\/p>\n

[3]<\/a> Toplumlar\u0131n s\u0131n\u0131flara b\u00f6l\u00fcnmesinden bu yana insano\u011flu kendisini hem d\u0131\u015f sald\u0131r\u0131lara hem de s\u0131n\u0131f \u00e7at\u0131\u015fmas\u0131ndan kaynaklanan i\u00e7 sald\u0131r\u0131lara kar\u015f\u0131 korumay\u0131 bilmi\u015ftir. Uygarl\u0131k tarihinin ilk yaz\u0131l\u0131 metinlerini kaleme alm\u0131\u015f olan S\u00fcmerlerden bu yana s\u00f6z konusu s\u0131n\u0131f m\u00fccadelesinin izlerini ve bunun bir ifadesi olan devrimci ayaklanmalar\u0131 varl\u0131\u011f\u0131n\u0131 ve gene bunlar\u0131n yaz\u0131l\u0131 bir ifadesi olan \u00fctopik metinleri saptayabiliyoruz. S\u00fcmer d\u00f6neminde M\u00d6 2350 y\u0131llar\u0131nda Laga\u015f\u2019ta Urukagina \u00f6nderli\u011finde ba\u015flat\u0131lan devrim ve 10 y\u0131ll\u0131k reform d\u00f6nemi, M\u0131s\u0131r\u2019da M\u00d6 1750 y\u0131l\u0131nda ba\u015f g\u00f6steren k\u00f6yl\u00fc ve k\u00f6le ayaklanmas\u0131, M\u00fcsavilerin M\u00d6 1. biny\u0131lda M\u0131s\u0131r h\u00fck\u00fcmdarlar\u0131n\u0131n bask\u0131 ve s\u00f6m\u00fcr\u00fcs\u00fcne kar\u015f\u0131 verdikleri kurtulu\u015f m\u00fccadelesi, M\u00d6 600-100 y\u0131llar aras\u0131nda Bat\u0131 Anadolu ve Antik Yunan\u2019da ortaya \u00e7\u0131kan ayaklanma, direni\u015f ve \u00fctopik eserler bunlar\u0131n baz\u0131lar\u0131d\u0131r.<\/p>\n

[4]<\/a> Neus\u00fcss, Arnhelm (Hrsg), Utopie, Begriff und Phaenomen des Utopischen, <\/em>Campus Verlag, Frankfurt, 1986, s.4.<\/p>\n

[5]<\/a> Saboul, Albert, Geschichte des Sozialismus<\/em>, Bd. I, s.135; G\u00fcnther\/M\u00fcller, s.192.<\/p>\n

[6]<\/a> Yaz\u0131l\u0131 tarihin ilk metinleri ki bunlar\u0131n ba\u015f\u0131nda S\u00fcmer metinleri gelir, bu t\u00fcrden uyar\u0131 ve a\u011f\u0131tlarla doludur. \u00d6zellikle Hint Verdalar\u0131, Kadim \u00c7in ve Antik\u00e7a\u011f metinleri i\u00e7in bkz. Sad\u0131k Usta (Haz.), D\u00fcnyay\u0131 De\u011fi\u015ftiren D\u00fc\u015f\u00fcn\u00fcrler,<\/em> Cilt 1, Yordam Kitap, \u0130stanbul, 2013; ayn\u0131 \u015fekilde \u0130lk\u00e7a\u011f \u00dctopyalar\u0131<\/em>, Kaynak Yay\u0131nlar\u0131, \u0130stanbul, 2015.<\/p>\n

[7]<\/a> Likurgos Spartas\u0131 ticaretin yan\u0131 s\u0131ra alt\u0131n ve madeni para bulundurmay\u0131 da yasakl\u0131yordu. Hatta kullan\u0131ma sokulmas\u0131n diye en ufak para \u00f6ylesine a\u011f\u0131rd\u0131 ki ta\u015f\u0131nmas\u0131 neredeyse imkans\u0131zd\u0131. Bkz. \u0130lk\u00e7a\u011f \u00dctopyalar\u0131<\/em>, Sparta ile ilgili b\u00f6l\u00fcm.<\/p>\n

[8]<\/a> Bkz. Usta, Antik\u00e7a\u011f \u00dctopyalar\u0131<\/em>, s.35 vd.<\/p>\n

[9]<\/a> Druman W. August, Die Arbeiter und Communisten in Griechenland und Rom<\/em>. K\u00f6nigsberg, 1860, s.119 vd.<\/p>\n

[10]<\/a> Druman, Die Arbeiter und Communisten<\/em>, s.121.<\/p>\n

[11]<\/a> Kautsky, Karl, Vorlaeufer des neuen Sozialismus, Band I, Dietz Verlag, Berlin, 1947, s.20.<\/p>\n

[12]<\/a> Druman, Die Arbeiter und Communisten<\/em>, s.41.<\/p>\n

[13]<\/a> Usta, \u0130lk\u00e7a\u011f \u00dctopyalar\u0131<\/em>, s.139 vd.<\/p>\n

[14]<\/a> Spiegel, Joachim, Soziale und Weltanschauliche Reformbewegung im alten Aegypten<\/em>, F.H. Kerle Verlag, Heidelberg, 1950.<\/p>\n

[15]<\/a> Kramer, S. Noah, S\u00fcmerler -Tarihleri, K\u00fclt\u00fcrleri ve Karakterleri<\/em>, \u00c7ev. \u00d6zcan Buze, Kabalc\u0131 Kitabevi, Istanbul, 202; Uhlig, Helmut, Die Sumerer -Ein Volk am Anfang der Geschichte<\/em>, Gondrom Verlag, Bindlach, 1989.<\/p>\n

[16]<\/a> Bir \u00c7in klasi\u011fi olan Li Gi (Gelenek, Erdem ve G\u00f6renekler Kitab\u0131)\u2019de \u015f\u00f6yle denir: \u201cHen\u00fcz b\u00fcy\u00fck uyum h\u00fck\u00fcm s\u00fcrerken, b\u00fct\u00fcn D\u00fcnya herkesin ortak mal\u0131yd\u0131. \u0130nsanlar i\u00e7lerinden en iyilerini ve en yeteneklilerini liderleri olarak se\u00e7erdi; do\u011frulu\u011fa \u00f6nem verilir bar\u0131\u015f ve uyum g\u00f6zetilirdi. Bu nedenle de insanlar sadece ebeveynlerini ve \u00e7ocuklar\u0131n\u0131 de\u011fil, herkesi severler ve sayarlard\u0131. Ya\u015fl\u0131lar huzur i\u00e7inde sonlar\u0131n\u0131 beklerler; g\u00fc\u00e7l\u00fc olan erkeklerse i\u015f g\u00fc\u00e7 sahibiydi; dullar, \u00e7ocuklar\u0131 olmayanlar, yetimler ve hastalar\u0131nsa bak\u0131m\u0131 yap\u0131l\u0131rd\u0131. Erkekler sayg\u0131nl\u0131klar\u0131na sahipti kad\u0131nlarsa ocaklar\u0131n\u0131n ba\u015f\u0131ndayd\u0131. Hi\u00e7 kimse mal m\u00fclk\u00fc bo\u015f yere heder etmezdi; ama kimse de onlar\u0131n pe\u015finden ne pahas\u0131na olursa olsun ko\u015fmaz ve istiflemezdi. \u0130nsanlar yetenekleri ve g\u00fc\u00e7leri oldu\u011fu halde aylak aylak oturmazlard\u0131, ama \u00e7al\u0131\u015f\u0131rken de kendi \u00e7\u0131kar\u0131n\u0131 d\u00fc\u015f\u00fcnerek \u00e7al\u0131\u015fmazd\u0131. Her t\u00fcrden hile ve hurda bir son bulmu\u015ftu; \u00e7\u00fcnk\u00fc kimsenin buna ihtiyac\u0131 yoktu. H\u0131rs\u0131z ve yankesiciler, cani ve katiller de yoktu. Ger\u00e7i insanlar\u0131n bir d\u0131\u015f kap\u0131s\u0131 bulunurdu, ama hi\u00e7 kimse onlar\u0131 kapatmazd\u0131. \u0130\u015fte o zaman b\u00fcy\u00fck uyum h\u00fck\u00fcm s\u00fcrerdi.\u201d, Bkz, Li-Gi Das Buch der Riten, Sitten und Braeuche<\/em>, \u00c7ev. Richard Wilhelm, 3. Bask\u0131, Eugen Diederichs Verlag, M\u00fcnchen, 1997, s.56-57.<\/p>\n

[17]<\/a> Hint ve \u00c7in kaynaklar\u0131 i\u00e7in bkz., S. Usta (Haz.), D\u00fcnyay\u0131 De\u011fi\u015ftiren D\u00fc\u015f\u00fcn\u00fcrler<\/em>, Cilt 1.<\/p>\n

[18]<\/a> Bernal, Kara Atena<\/em>, \u00c7ev. \u00d6zcan Buze, Kaynak Yay., \u0130stanbul, 1998, s.39; Ayr\u0131ca Etiyopya\u2019n\u0131n ilk\u00e7a\u011f d\u00f6nemindeki etkisi i\u00e7in bkz. Sad\u0131k Usta, \u201cTeorik \u00c7er\u00e7eve\u201d b\u00f6l\u00fcm\u00fc, T\u00fcrk \u00dctopyalar\u0131-Tanzimat\u2019tan Cumhuriyet\u2019e \u00dctopya ve Devrim<\/em>, Kaynak Yay\u0131nlar\u0131, \u0130stanbul, 2014.<\/p>\n

[19]<\/a> Bernal, Kara Atena<\/em>, s.41.<\/p>\n

[20]<\/sup><\/a> Alexander Demandt, \u201caithiopen\u201d teriminin Homer\u2019in destanlar\u0131nda, Herodot\u2019un ve Strabon\u2019nun tarih ve co\u011frafya kitaplar\u0131nda yer ald\u0131\u011f\u0131n\u0131 belirtir ve bunun \u201cburada olmayan daha iyi ve g\u00fczel insanlar\u0131n diyar\u0131\u201d anlam\u0131na geldi\u011fini aktar\u0131r. Bkz. Demandt, Alexander, Der Idealstaat -die politischen Theorien der Antike<\/em>, K\u00f6ln, 1993, s.175 vd.; ayr\u0131ca bu konuda Marek Winiarczyk de ilgin\u00e7 bulgular saptam\u0131\u015ft\u0131r. M. Winiarczyk, \u201cSunu\u015f\u201d, Die Hellenistischen Utopien,<\/em> Berlin, 2011.<\/p>\n

[21]<\/a> Flaum, Eric-Pandy, David, Enzyklopaedie der Mythologie<\/em>, Essen, Athenaion Verlag, Essen, 1995.<\/p>\n

[22]<\/a> Herodot, Historien<\/em>, Kr\u00f6ner Ver., Stuttgart, 1971, s.105<\/p>\n

[23]<\/a> Winiarczyk, M., Die Hellenistischen Utopien, ayn\u0131 yerde.<\/em><\/p>\n

[24]<\/a> Homeros, Ilias<\/em> I, Volksverlag, Weimar, 1963, s.423 vd.<\/p>\n

[25]<\/a> Bibby, Geoffrey, Dilmun, Die Entdeckung der aeltesten Hochkultur<\/em>, Rowohlt Verlag, Dortmund, 1973.<\/p>\n

[26]<\/a> Phillips, E., Visionen und Utopie<\/em>, Eco Ver., K\u00f6ln 1999, s.18.<\/p>\n

[27]<\/a> Uhlig, Die Sumerer,<\/em> s.37-39.<\/p>\n

[28]<\/a> Kramer, Tarih S\u00fcmer\u2019de Ba\u015flar<\/em>, s.133-134.<\/p>\n

[29]<\/a> V\u00f6lker, Herrscher und Propheten<\/em>, Das Beste Ver., Z\u00fcrich-Suttgart, 1979, s.214 vd.<\/p>\n

[30]<\/a> Walter, G., Les Origines du Communisme -Judaiques, Chetiennes, Grecques, Latines<\/em>– Paris 1931, Akt. O\u011fuz, Burhan, T\u00fcrk Halk D\u00fc\u015f\u00fcncesi ve Hareketlerinin \u0130deolojik K\u00f6kenleri<\/em>, Simurg Yay., \u0130stanbul, 1997, s.79-80.<\/p>\n

[31]<\/a> Kitab\u0131 Mukaddes<\/em>, \u0130\u015faya 11\/1-10.<\/p>\n

[32]<\/a> Kitab\u0131 Mukaddes<\/em>, \u0130\u015faya, 13\/2-4.<\/p>\n

[33]<\/a> Kitab\u0131<\/em> Mukaddes<\/em>, I Samuel XXII\/2.<\/p>\n

[34]<\/a> Kitab\u0131 Mukaddes<\/em>, Amos V\/7.<\/p>\n

[35]<\/a> Kitab\u0131 Mukaddes<\/em>, Amos V\/19-20.<\/p>\n

[36]<\/a> Kitab\u0131 Mukaddes<\/em>, Amos VIII\/4-6.<\/p>\n

[37]<\/a> Kitab\u0131 Mukaddes<\/em>, Yakup V\/1-6.<\/p>\n

[38]<\/a> Druman, Die Arbeiter und Communisten<\/em>, s.141.<\/p>\n

[39]<\/a> Heredot, Historien<\/em>, s.290-291.<\/p>\n

[40]<\/a> Droz, Jacques, Geschichte des Sozialismus<\/em> Bd.1, Ullstein Verlag, Frankfurt, 1974, s.13.<\/p>\n

[41]<\/a> M\u00d6 630 y\u0131llar\u0131nda aristokrat bir ailenin \u00e7ocu\u011fu olarak d\u00fcnyaya gelen Solon, 594 y\u0131l\u0131nda zenginlerle yoksul k\u00f6yl\u00fcler aras\u0131nda ba\u015f g\u00f6steren i\u00e7 sava\u015f ko\u015fullar\u0131nda \u201cSolon Yasalar\u0131\u201dn\u0131 \u00e7\u0131kararak s\u0131n\u0131flar\u0131 uzla\u015ft\u0131rmaya \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. Hayat\u0131n\u0131n sonuna do\u011fru Solon, ne yaz\u0131k ki \u00e7\u0131kard\u0131\u011f\u0131 yasalarla hi\u00e7 kimseye yaranamad\u0131\u011f\u0131ndan \u015fikayet eder.<\/p>\n

[42]<\/a> Solon, \u201cAn das Volk von Athen\u201d, Lesebuch der Antike, Das klassische Griechenland von Homer bis Aristoteles<\/em>, Bd.1, (Hrsg) Ludwig Voit, Bertelsmann Verlag, G\u00fctersloh, s.91.<\/p>\n

[43]<\/a> Rigobert, G\u00fcnther- M\u00fcller, Reiner, Das Goldene Zeitalter<\/em>, Kohlhammer V., Leipzig, 1988, s.20.<\/p>\n

[44]<\/a> Bkz. Sad\u0131k Usta, \u201c\u015eunu\u015f\u201d, \u0130lk\u00e7a\u011f \u00dctopyalar\u0131<\/em>.<\/p>\n

[45]<\/a> Usta, Age<\/em>, s.199 vd.<\/p>\n

[46]<\/a> Aristoteles, Politika<\/em>, \u00c7ev. Mete Tun\u00e7ay, Remzi Kitabevi, \u0130stanbul, 1993, s.45 vd.<\/p>\n

[47]<\/a> Platon, Devlet<\/em>, \u00c7ev. I\u015f\u0131k Soner, Kaynak Yay\u0131nlar\u0131, \u0130stanbul, 2006.<\/p>\n

[48]<\/a> Schafarewitsch, I., Der Todestrieb in der Geschichte<\/em>, Ulstein Ver., Berlin, 1980, s.30 vd.<\/p>\n

[49]<\/a> Weltgeschichte<\/em>, Bd.1, s.624 vd.<\/p>\n

[50]<\/a> Spuler, B., Religion,<\/em> Bd.8, Leiden\/K\u00f6ln, 1961, s.339 vd.<\/p>\n

[51]<\/a> Bu k\u00fclt\u00fc hem Orta Asya\u2019n\u0131n \u015famanizminde, hem Zerd\u00fc\u015ft adetlerinde hem de Uzakdo\u011fu Asya geleneklerinde g\u00f6rmek m\u00fcmk\u00fcn. \u00d6rne\u011fin Japon kral\u0131 ayn\u0131 zamanda \u2018g\u00fcne\u015fin o\u011flu\u2019 olarak an\u0131l\u0131yor.<\/p>\n

[52]<\/a> Geschichte der Philosophie<\/em>, Bd. I, VEB Ver., Berlin, 1960, s.100.<\/p>\n

[53]<\/a> Mischulin, A.W., Geschichte des Altertums<\/em>, Volk und Wissen Verlag, Leipzig, 1958, s.168 vd.<\/p>\n

[54]<\/a> Mischulin, Age<\/em>, s.164 vd.<\/p>\n

[55]<\/a> Druman, Die Arbeiter und Communisten <\/em>s.288-92.<\/p>\n

[56]<\/a> Druman, Die Arbeiter und Communisten<\/em>, s.145-146.<\/p>\n

[57]<\/a> Weltgeschichte,<\/em> Bd.1, s.624 vd.<\/p>\n

[58]<\/a> Rigobert, G\u00fcnther-M\u00fcller, Reiner, Das Goldene Zeitalter<\/em>, s.138.<\/p>\n

[59]<\/a> Diodorus, Buch XXXV, 2,5.<\/p>\n

[60]<\/a> Rigobert, G\u00fcnther-M\u00fcller, Reiner, Das Goldene Zeitalter<\/em>, s.156 vd.<\/p>\n

[61]<\/a> Christ, Carl, Krise und Untergang der R\u00f6m. Republik<\/em>, WBG, Darmstadt, 1979, s.117 vd.<\/p>\n

[62]<\/a> Druman, Die Arbeiter und Communisten<\/em> s.148\/149.<\/p>\n

[63]<\/a> Bengston, Hermann, R\u00f6mische Geschichte<\/em>, C.H. Beck Verlag, M\u00fcnchen, 2001, s.132-134.<\/p>\n

[64]<\/a> \u015earap Tanr\u0131s\u0131 Dionysos Romal\u0131lar taraf\u0131ndan ikinci bir isimle, Bacchus olarak an\u0131l\u0131rd\u0131. \u015earap Tanr\u0131s\u0131 olan Bacchus, \u015farab\u0131n, k\u00fclt\u00fcr\u00fcn, uygarl\u0131\u011f\u0131n, ama ayn\u0131 zamanda e\u011flencenin, mutlulu\u011fun ve delili\u011fin de simgesiydi.<\/p>\n

[65]<\/a> Flaum, Eric-Pandy, David, Enzyklopaedie der Mythologie<\/em>, s.62.<\/p>\n

[66]<\/a> Rigobert, G\u00fcnther-M\u00fcller, Reiner, Das Goldene Zeitalter<\/em>, s.102.<\/p>\n

[67]<\/a> Druman, Die Arbeiter und Communisten,<\/em> s.227-229.<\/p>\n

[68]<\/a> Publius Ovidius Naso (M\u00d6 43- MS 17), bug\u00fcnk\u00fc K\u00f6stence\u2019de do\u011fan Romal\u0131 \u015fair, genelde a\u015fk ve mitolojik i\u00e7erikli \u015fiirler kaleme alm\u0131\u015ft\u0131r. Ovidius\u2019un \u201cMetamorfoz\u201d (D\u00f6n\u00fc\u015f\u00fcm) \u015fiiri \u00fcnl\u00fcd\u00fcr. \u015eiirleri Orta\u00e7a\u011f\u2019dan itibaren Avrupa\u2019n\u0131n k\u00fclt\u00fcrel hayat\u0131n\u0131 olduk\u00e7a etkilemi\u015ftir.<\/p>\n

[69]<\/a> Hakk\u0131nda \u00e7ok fazla bilinmeyen Catullus ise M\u00d6 84-54 y\u0131llar\u0131 aras\u0131nda ya\u015fam\u0131\u015ft\u0131r.<\/p>\n

[70]<\/a> Publius Vergilius Maro (M\u00d6 70-19) Roma \u0130mparatorlu\u011fu\u2019nun destan\u0131 olarak kabul edilen Aeneis destan\u0131n\u0131n yazad\u0131r.<\/p>\n

[71]<\/a> Kayzer Agustus d\u00f6neminde (M\u00d6 55-18) ya\u015fam\u0131\u015f Romal\u0131 \u015fair.<\/p>\n

[72]<\/a> M\u00d6. 65-8 y\u0131llar\u0131 aras\u0131nda ya\u015fam\u0131\u015f Romal\u0131 \u015fair.<\/p>\n

[73]<\/a> Tanr\u0131lar\u0131n diyar\u0131 olarak betimlenen ar\u0131nm\u0131\u015flar adas\u0131 (eski Yunancada Elysion=ar\u0131nm\u0131\u015f), Yunanl\u0131lardan sonra Romal\u0131lar\u0131n da \u00fctopyas\u0131 haline gelmi\u015ftir.<\/p>\n

[74]<\/a> Diodorus Siculus, Griechische Weltgeschichte<\/em>, Buch I-X, 2. Teil, Anton Hirsemann Verlag, Stuttgart, 1993, s.440.<\/p>\n","protected":false},"excerpt":{"rendered":"

Ya\u011fma ve fetihler, sadece askeri demokrasiyle y\u00f6netilen toplumlar\u0131 zenginle\u015ftirmekle kalmad\u0131, ayn\u0131 zamanda toplumdaki s\u0131n\u0131fla\u015fma s\u00fcrecini de h\u0131zland\u0131rarak ilkel ama e\u015fitlik\u00e7i yasalar\u0131 da \u00e7\u00f6z\u00fclmeye u\u011fratt\u0131. Roma\u2019y\u0131 bir d\u00f6nem temelinden sarsan ve halk aras\u0131nda bir hayalet gibi dola\u015fan e\u015fitlik\u00e7i d\u00fc\u015f\u00fcnceler, tarih i\u00e7indeki ser\u00fcvenine hi\u00e7 ara vermeden \u00f6nce Anadolu\u2019ya ard\u0131ndan da daha do\u011fuya y\u00f6neldi ve tarihsel misyonunu devam […]<\/p>\n","protected":false},"author":681,"featured_media":15614,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[184,1464,222,29],"tags":[1666,1821,1819,230,1696,1820,885,1496,1818,583],"class_list":["post-15611","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-147-sayi","category-dosya","category-tarih","category-toplum","tag-antik-yunan","tag-esitlik","tag-esitsizlik","tag-insanlik-tarihi","tag-isyan","tag-mulkiyet","tag-roma","tag-sinif-mucadelesi","tag-toplumsal-mucadeleler","tag-utopya"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t