{"id":16081,"date":"2016-03-01T11:48:56","date_gmt":"2016-03-01T09:48:56","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=16081"},"modified":"2018-01-08T11:54:16","modified_gmt":"2018-01-08T08:54:16","slug":"machiavelliyi-yeniden-okumak","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2016\/03\/01\/machiavelliyi-yeniden-okumak","title":{"rendered":"Machiavelli\u2019yi \u2018yeniden\u2019 okumak"},"content":{"rendered":"

T\u00fcrkiye\u2019de zaten asgari seviyede olan demokrasisinin giderek bir \u201cicazet rejimi\u201dne d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc, tiranl\u0131\u011f\u0131n y\u00fckseldi\u011fi, \u201ckamusal yarar\/ortak iyi\u201d kavram\u0131n\u0131n ge\u00e7ersizle\u015fti\u011fi, yozla\u015fman\u0131n al\u0131p ba\u015f\u0131n\u0131 gitti\u011fi, \u201cyasayla y\u00f6netme\u201dnin kural olmaktan \u00e7\u0131kt\u0131\u011f\u0131, \u201culus\u201dun yerine \u201c\u00fcmmet\u201din ikame edildi\u011fi karanl\u0131k bir d\u00f6nemde ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, Machiavelli\u2019nin her zamankinden daha g\u00fcncel oldu\u011funu s\u00f6ylememiz m\u00fcmk\u00fcn.<\/em><\/p>\n

\u201c\u0130talya, talihsizli\u011finin doru\u011fundayd\u0131; h\u0131zla mahv\u0131na do\u011fru ko\u015fuyordu; sava\u015f, \u00fclkede kendine meydanlar haz\u0131rl\u0131yor, yabanc\u0131 h\u00fck\u00fcmdarlar onun topraklar\u0131 \u00fczerinde efendilik tasl\u0131yorlard\u0131. O, hem sava\u015flara bahaneler sunuyor, hem de sava\u015flar\u0131n ganimeti oluyordu; savunmas\u0131n\u0131, cinayetlerden, zehirden, yabanc\u0131 sergerdelerin ihtiraslar\u0131ndan bekliyordu, bir t\u00fcrl\u00fc vazge\u00e7emedi\u011fi kiral\u0131k askerler, pahal\u0131, bat\u0131r\u0131c\u0131 ve hatta tehlikeli ve korkun\u00e7tular; reislerinden baz\u0131lar\u0131 kendilerini h\u00fck\u00fcmdar s\u0131ras\u0131na bile \u00e7\u0131karabiliyorlard\u0131; \u0130talya, Almanlar, \u0130spanyollar, Frans\u0131zlar ve \u0130svi\u00e7reliler taraf\u0131ndan talan edilip duruyordu; ulusun kaderini, yabanc\u0131 h\u00fck\u00fcmetler belirlemekteydi.\u201d (1)<\/p>\n

Hegel, Machiavelli\u2019nin ya\u015fad\u0131\u011f\u0131 kaotik ve f\u0131rt\u0131nal\u0131 d\u00f6nemi bu c\u00fcmlelerle tasvir eder. Sahiden de Machiavelli\u2019nin ya\u015fad\u0131\u011f\u0131 d\u00f6nemde \u0130talyan kent devletleri veba salg\u0131n\u0131ndan ve k\u0131tl\u0131ktan b\u00fcy\u00fck zarar g\u00f6rm\u00fc\u015f, ayr\u0131ca giderek Avrupa siyasetinin esas belirleyici g\u00fcc\u00fc haline gelmeye ba\u015flayan merkezi krall\u0131klar kar\u015f\u0131s\u0131nda hem askeri hem de iktisadi g\u00fc\u00e7lerini yitirmeye ve zay\u0131flamaya ba\u015flam\u0131\u015flard\u0131r. 1494\u2019de Fransa \u0130talya\u2019y\u0131 i\u015fgal eder ve hemen sonras\u0131nda Fransa, \u0130spanya ve Kutsal Roma \u0130mparatorlu\u011fu, \u0130talyan topraklar\u0131 \u00fczerinde bir h\u00e2kimiyet sava\u015f\u0131na giri\u015firler. \u0130\u015fte Machiavelli\u2019nin d\u00fc\u015f\u00fcncelerini belirleyen, b\u00f6ylesi bir \u00e7\u00f6k\u00fc\u015f ve y\u0131k\u0131m atmosferi olmu\u015ftur ve Wood\u2019un da belirtti\u011fi \u00fczere \u201cyazd\u0131\u011f\u0131 her \u015feyde bunun izini g\u00f6rmek m\u00fcmk\u00fcn\u201dd\u00fcr. (2)<\/p>\n

Machiavelli\u2019nin ya\u015fad\u0131\u011f\u0131 d\u00f6nemde \u0130talya ekonomik ve k\u00fclt\u00fcrel a\u00e7\u0131dan son derece ileri, fakat siyasi ve askeri a\u00e7\u0131s\u0131ndan geri bir g\u00f6r\u00fcn\u00fcmdedir. Mali kapitalizm, \u0130talyan \u015fehir devletlerinde geli\u015fmeye ba\u015flam\u0131\u015f ve bu kentlerde bankac\u0131l\u0131k, sigortac\u0131l\u0131k gibi faaliyetler b\u00fcy\u00fck yayg\u0131nl\u0131k kazanm\u0131\u015ft\u0131r. Kapitalist \u00fcretim bi\u00e7imine uygun bir \u015fekilde kurulmu\u015f tekstil at\u00f6lyelerinin faaliyet g\u00f6sterdi\u011fi Kuzey \u0130talya\u2019da ise do\u011fmakta olan proletaryan\u0131n ilk ayaklanmalar\u0131 ger\u00e7ekle\u015fmektedir. Buna mukabil, siyasi a\u00e7\u0131dan tam bir par\u00e7alanm\u0131\u015fl\u0131k s\u00f6z konusudur ve \u0130talya be\u015f b\u00fcy\u00fck kent devleti (Floransa, Milano, Napoli, Roma ve Venedik) aras\u0131ndaki iktidar m\u00fccadelelerine sahne olmaktad\u0131r.<\/p>\n

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Machiavelli\u2019nin \u00fcnl\u00fc eseri Prens\u2019in 1640 \u0130ngiltere bask\u0131s\u0131.<\/figcaption><\/figure>\n

\u2018Prens\u2019in yaz\u0131l\u0131\u015f ser\u00fcveni<\/strong><\/p>\n

Machiavelli bu be\u015f b\u00fcy\u00fck devletten Floransa Cumhuriyeti\u2019nde do\u011fmu\u015ftur. 1498\u2019de 25 ya\u015f\u0131ndayken Floransa\u2019da egemenli\u011fini s\u00fcrd\u00fcren Savonarola rejiminin y\u0131k\u0131lmas\u0131n\u0131n ard\u0131ndan kurulan yeni rejim Machiavelli\u2019yi kent y\u00f6netimini \u00fcstlenen \u201cOnlar Kurulu\u201dnun ba\u015f\u0131na getirir. Machiavelli on d\u00f6rt y\u0131l boyunca Floransa Cumhuriyeti\u2019nin hizmetinde yer al\u0131r. \u201cFloransa Sekreteri\u201d diye de an\u0131lan Machiavelli, Onlar Kurulu taraf\u0131ndan \u00e7e\u015fitli diplomatik g\u00f6revlere el\u00e7i olarak g\u00f6nderilir ve \u201cFransa\u2019da XII. Louis, Kutsal Roma Cermen \u0130mparatoru Maximilian, Papa II. Julius ve sonradan ideal prens i\u00e7in \u00f6rnek g\u00f6sterece\u011fi Valentino D\u00fck\u00fc Cesare Borgia ile ili\u015fki kurar. (3)<\/p>\n

1512\u2019de Papa II. Giulo liderli\u011findeki Kutsal \u0130ttifak, Frans\u0131zlar\u0131 \u0130talya\u2019dan kovar ve Mediciler yeniden Floransa y\u00f6netimini ele ge\u00e7irirler. Machiavelli\u2019nin g\u00f6revde kalmas\u0131na izin verilmez ve 1513 y\u0131l\u0131nda Mediciler\u2019e kar\u015f\u0131 d\u00fczenlenen bir komploya ad\u0131 kar\u0131\u015f\u0131nca \u00f6nce hapse at\u0131l\u0131r, sonra da s\u00fcrg\u00fcne g\u00f6nderilir. Machiavelli, H\u00fck\u00fcmdar<\/em>\u2019\u0131 ve Titius Livius\u2019un \u0130lk On Kitab\u0131 \u00dczerine S\u00f6ylevler<\/em> isimli kitab\u0131n\u0131 burada yazar. 1520\u2019de affedilir, ancak \u00f6nemsiz i\u015flerde g\u00f6revlendirilir. 1527\u2019de Mediciler\u2019in devrilmesinin ard\u0131ndan yeniden y\u00f6netime gelen cumhuriyet\u00e7iler ise H\u00fck\u00fcmdar<\/em>\u2019\u0131 \u00f6nce Guiliano de Medici\u2019ye, sonra da Guiliano\u2019nun kuzeni Lorenzo de Medici\u2019ye ithaf etmekle onlar\u0131n y\u00f6netimine sadakatini g\u00f6stermeye \u00e7al\u0131\u015fan Machiavelli\u2019ye g\u00fcvenmezler ve ona herhangi bir g\u00f6rev vermezler. Machiavelli ayn\u0131 y\u0131l ya\u015fama veda eder.<\/p>\n

Machiavelli,\u00a0 H\u00fck\u00fcmdar<\/em>\u2019\u0131\/Prens<\/em>\u2019i devlet i\u015flerinden elini ete\u011fini \u00e7ekmeye mecbur kald\u0131\u011f\u0131, \u00fcn\u00fcn\u00fc yitirdi\u011fi, su\u00e7lu ilan edilip bir s\u00fcre cezaevinde yat\u0131p \u00e7\u0131kt\u0131\u011f\u0131 bir d\u00f6nemde yazar. 1513\u2019te bir dostuna yazd\u0131\u011f\u0131 mektupta, Prens<\/em>\u2019in yaz\u0131l\u0131\u015f ser\u00fcvenini \u015f\u00f6yle anlatmaktad\u0131r:<\/p>\n

\u201cAk\u015fam olunca evime d\u00f6ner ve \u00e7al\u0131\u015fma odama girerim; kap\u0131da \u00e7amura ve toza bezenmi\u015f g\u00fcndelik elbiselerimi \u00e7\u0131kar\u0131r, krallar\u0131n huzurunda giyilmeye yara\u015facak elbiseler giyerim; sonra bu uygun elbiselerle, eski krallar\u0131n huzuruna girerim ve orada onlar\u0131n sevecenli\u011fiyle kar\u015f\u0131lanarak sadece benim olan ve sahibi olmak i\u00e7in do\u011fdu\u011fum besini al\u0131r\u0131m, orada eski krallarla konu\u015fmaktan ve onlara eylemlerinin nedenini sormaktan utanmam; onlar da bana l\u00fctfedip cevap verirler. D\u00f6rt saatli\u011fine can s\u0131k\u0131nt\u0131s\u0131 nedir bilmem, her derdi unuturum, yoksullu\u011fu d\u00fc\u015f\u00fcn\u00fcp \u00fcz\u00fclmem, \u00f6l\u00fcmden korkmam; kendimi t\u00fcm\u00fcyle onlara b\u0131rak\u0131r\u0131m. Dante \u2018duyup da hat\u0131rlamad\u0131klar\u0131m\u0131z bilgi \u00fcretmez\u2019 dedi\u011fi i\u00e7in, onlarla yapt\u0131\u011f\u0131m konu\u015fmalardan yan\u0131ma k\u00e2r kalan her ne varsa bir deftere ge\u00e7irdim ve \u2018De Principatus\u2019 adl\u0131 k\u00fc\u00e7\u00fck bir eser yazd\u0131m.\u201d (4)<\/p>\n

\u0130\u015fte bu siyasi atmosferde ve ruh haliyle yaz\u0131lan Prens, y\u00fczy\u0131llardan beri hem i\u00e7eri\u011fi hem de yazar\u0131n\u0131n bu kitab\u0131 neden yazm\u0131\u015f oldu\u011fu ba\u011flam\u0131nda uzun uzun tart\u0131\u015f\u0131lacak, Makyavelizm terimi de yine y\u00fczy\u0131llardan beri politik ahlaks\u0131zl\u0131kla e\u015f anlaml\u0131 olarak kullan\u0131lacak ve yazar\u0131n\u0131 hak etmedi\u011fi bir k\u00f6t\u00fc \u015f\u00f6hretin sahibi yapacakt\u0131r.<\/p>\n

Machiavelli\u2019nin s\u0131n\u0131fsal konumu<\/strong><\/p>\n

Machiavelli, \u201cMuhte\u015fem Lorenzo\u201dya y\u00f6nelik ithaf yaz\u0131s\u0131nda kitab\u0131n\u0131n yaz\u0131l\u0131\u015f gerek\u00e7esini \u015f\u00f6yle a\u00e7\u0131klar:<\/p>\n

\u201cBasit ve hatta a\u015fa\u011f\u0131 tabakadan bir yurtta\u015f oldu\u011fum halde, h\u00fck\u00fcmdarlar\u0131n y\u00f6netme tarzlar\u0131 hakk\u0131nda g\u00f6r\u00fc\u015f bildirmek ve kurallar koymak c\u00fcretini g\u00f6sterdi\u011fim i\u00e7in, kimsenin beni kendini be\u011fenmi\u015flikle su\u00e7lamas\u0131n\u0131 istemem. Bir manzara resmi yapmak isteyenler, da\u011flar\u0131n ve y\u00fcksek yerlerin yap\u0131s\u0131n\u0131 ve g\u00f6r\u00fcn\u00fcm\u00fcn\u00fc yakalamak i\u00e7in nas\u0131l ovalara inerlerse, ve buna kar\u015f\u0131l\u0131k, ovalar\u0131 resmetmek i\u00e7in nas\u0131l y\u00fckseklere \u00e7\u0131karlarsa, ayn\u0131 \u015fekilde halklar\u0131n tabiat\u0131n\u0131 iyi tan\u0131mak i\u00e7in, h\u00fck\u00fcmdar; h\u00fck\u00fcmdarlar\u0131 tan\u0131mak i\u00e7in de halk olmak gerekir.\u201d (5)<\/p>\n

Althusser\u2019e g\u00f6re, bu sat\u0131rlar bir tevazu g\u00f6sterisi olmaktan ziyade, Machiavelli\u2019nin \u201cbak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n yeri\u201dni ortaya koymaktad\u0131r ve bu yer \u201cbelirleyici politika prati\u011finin \u2018\u00f6znesi\u2019 olarak tan\u0131mlanan Prens<\/strong> de\u011fil, halk<\/strong>\u201dt\u0131r. Althusser, bu yerin \u201cs\u0131n\u0131fsal\u201d bir karakter ta\u015f\u0131d\u0131\u011f\u0131n\u0131 eklemeyi de ihmal etmez:<\/p>\n

\u201cMachiavelli Prens<\/em>\u2019in de\u011fil Prenslerin<\/em> do\u011fas\u0131n\u0131 \u00f6\u011frenmek i\u00e7in halktan biri olmak uygun d\u00fc\u015fer diyor. Bu da \u00e7e\u015fitli prensler oldu\u011funu, dolay\u0131s\u0131yla bunlar\u0131n aras\u0131nda halk\u0131n bak\u0131\u015f a\u00e7\u0131s\u0131yla<\/em> yap\u0131lmas\u0131 gereken bir tercih oldu\u011funu ifade eder. Machiavelli hangi taraf\u0131 se\u00e7ti\u011fini, kendi s\u0131n\u0131f konumunu bundan daha iyi dile getiremezdi. S\u00f6zlerine \u2018\u00f6nemsiz ve alt bir konumdan\u2019 geldi\u011fini, yani halktan biri oldu\u011funu an\u0131msatarak ba\u015flamas\u0131 rastlant\u0131 de\u011fildir: bir s\u0131n\u0131ftan olmakla<\/em> (\u2018s\u0131n\u0131fsal varl\u0131k\u2019, Mao) yetinmez; buna bir de kendi s\u0131n\u0131fsal konumunun, kendi s\u0131n\u0131fsal bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n bildirilmesini ekler.\u201d (6)<\/p>\n

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Machiavelli\u2019nin Floransa\u2019daki heykeli.<\/figcaption><\/figure>\n

\u2018Cumhuriyet\u00e7ilerin kitab\u0131\u2019<\/strong><\/p>\n

Machiavelli\u2019nin H\u00fck\u00fcmdar<\/em>\u2019daki\/Prens<\/em>\u2019teki \u201csorunsal\u0131\u201dn\u0131n ne oldu\u011fu siyaset felsefesinin temel meselelerinden biri olagelmi\u015ftir. Bu kitap, h\u00fck\u00fcmdarlara iktidarda kalmalar\u0131 i\u00e7in gereken s\u0131rlar\u0131 veren bir \u00f6\u011f\u00fctler manzumesi midir, yoksa halka h\u00fck\u00fcmdarlar\u0131n y\u00f6netim s\u0131rlar\u0131n\u0131 g\u00f6stererek onlar\u0131 \u201cuyan\u0131k olmaya\u201d davet eden bir \u00e7al\u0131\u015fma m\u0131d\u0131r?\u00a0 Kimilerine g\u00f6re Machiavelli, zorbal\u0131\u011fa \u00f6vg\u00fcler d\u00fczen monar\u015fi yanl\u0131s\u0131 bir d\u00fc\u015f\u00fcn\u00fcrd\u00fcr. Prens<\/em> ise, iktidar\u0131 ele ge\u00e7irmek ve elde tutmak i\u00e7in yap\u0131lan\/yap\u0131lacak olan her \u015feyin mubah oldu\u011funu anlatan, modern diktat\u00f6rlerin feyz ald\u0131klar\u0131 bir kitapt\u0131r. Siyaset felsefesinin Spinoza, Hegel ve Rousseau gibi b\u00fcy\u00fck isimleri ise Machiavelli\u2019yi, \u201c\u00f6zg\u00fcrl\u00fck\u201d fikrinin ilk \u00f6nemli temsilcilerinden biri olarak g\u00f6rmektedirler.<\/p>\n

Spinoza\u2019ya g\u00f6re, Machiavelli\u2019nin H\u00fck\u00fcmdar<\/em>\u2019da yapmay\u0131 ama\u00e7lad\u0131\u011f\u0131 \u015fey basit\u00e7e \u201cMakyavelizm\u201d de\u011fildir, Machiavelli\u2019nin ba\u015fka bir amac\u0131 vard\u0131r:<\/p>\n

\u201cH\u00e2kimiyet arzusunun y\u00f6nlendirdi\u011fi kadir-i mutlak bir H\u00fck\u00fcmdar\u2019\u0131n, g\u00fcc\u00fc elde etmek ve onu elde tutmak i\u00e7in, hangi ara\u00e7lara ba\u015fvurmas\u0131 gerekti\u011fini ince zek\u00e2l\u0131 Machiavelli bir\u00e7ok \u00f6rnekle g\u00f6sterdi; ama bununla neyi ama\u00e7lad\u0131\u011f\u0131 pek belli olmuyor. Bir bilgeden beklenece\u011fi gibi iyi bir amaca y\u00f6nelmi\u015fse, bir zorbay\u0131 ortadan kald\u0131ran halk\u0131n, H\u00fck\u00fcmdar\u2019\u0131 zorbaya d\u00f6n\u00fc\u015ft\u00fcren nedenleri ortadan kald\u0131ramazsa, ne b\u00fcy\u00fck bir ihtiyats\u0131zl\u0131k yapm\u0131\u015f olaca\u011f\u0131n\u0131 g\u00f6sterdi\u011fi d\u00fc\u015f\u00fcn\u00fclebilir. Belki Machiavelli halk\u0131n, kurtulu\u015fu bir tek insana ba\u011flanmaktan ka\u00e7\u0131nmas\u0131 gerekti\u011fini g\u00f6stermek istedi\u2026 Benim e\u011filimim daha \u00e7ok, bu usta yazar\u0131n istikrarl\u0131 bir \u00f6zg\u00fcrl\u00fck savunucusu olarak kabul g\u00f6rmesi y\u00f6n\u00fcndedir ve o \u00f6zg\u00fcrl\u00fc\u011f\u00fcn nas\u0131l korunmas\u0131 gerekti\u011fi hakk\u0131nda \u00e7ok yararl\u0131 \u00f6\u011f\u00fctler vermi\u015ftir.\u201d (7)<\/p>\n

Benzer d\u00fc\u015f\u00fcnceleri Rousseau, Toplum S\u00f6zle\u015fmesi<\/em>\u2019nde ve Diderot Ansiklopedi<\/em>\u2019nin Makyavelizm maddesinde dile getirir. Rousseau\u2019ya g\u00f6re Machiavelli, \u201ckrallara ders vermi\u015f gibi g\u00f6r\u00fcn\u00fcp, asl\u0131nda halklara b\u00fcy\u00fck dersler\u201d vermi\u015ftir ve H\u00fck\u00fcmdar<\/em>, \u201ccumhuriyet\u00e7ilerin kitab\u0131\u201dd\u0131r. Diderot\u2019ya g\u00f6re ise, Machiavelli, H\u00fck\u00fcmdar<\/em> isimli eserini yazarken yurtta\u015flar\u0131na \u015f\u00f6yle demektedir: \u201cBu eseri iyi okuyunuz. E\u011fer ba\u015f\u0131n\u0131za bir efendi getirecek olursan\u0131z, o size bu kitapta resmetti\u011fim gibi olacakt\u0131r: kendinizi teslim edece\u011finiz y\u0131rt\u0131c\u0131 hayvana bir bak\u0131n. Machiavelli\u2019nin as\u0131l amac\u0131n\u0131 g\u00f6remeyen \u00e7a\u011fda\u015flar\u0131n\u0131n hatas\u0131 bu oldu i\u015fte: onlar, bir hicviyeyi, methiye sand\u0131lar.\u201d\u00a0 Hegel\u2019e g\u00f6re ise Machiavelli\u2019nin as\u0131l amac\u0131 \u0130talya\u2019n\u0131n siyasi birli\u011finin sa\u011flanmas\u0131d\u0131r, fakat bu ama\u00e7 H\u00fck\u00fcmdar<\/em>\u2019da \u201ctiranl\u0131\u011f\u0131n hakl\u0131 g\u00f6sterilmesinden ve muhteris bir despot i\u00e7in imal edilmi\u015f alt\u0131n y\u0131ld\u0131zl\u0131 bir aynadan ba\u015fka bir \u015fey g\u00f6rmeyen b\u00fct\u00fcn g\u00f6rme \u00f6z\u00fcrl\u00fclerce anla\u015f\u0131lmadan kalm\u0131\u015ft\u0131r.\u201d (8)<\/p>\n

Machiavelli\u2019nin bir \u201ccumhuriyet\u00e7i\u201d oldu\u011fu, S\u00f6ylevler<\/em> adl\u0131 eseri \u00fczerine yap\u0131lan incelemelerin de g\u00f6stermi\u015f oldu\u011fu \u00fczere tart\u0131\u015fmas\u0131z bir ger\u00e7ekliktir. Machiavelli, cumhuriyeti monar\u015finin kar\u015f\u0131t\u0131 olarak betimler ve cumhuriyetlerin yozla\u015fmay\u0131 engellemek i\u00e7in monar\u015filerden \u00e7ok daha i\u015flevsel oldu\u011funu s\u00f6yler:<\/p>\n

\u201cBu \u00e7er\u00e7evede Floransa H\u00fcmanizmas\u0131n\u0131n izinden giden Machiavelli, \u2018res publica\u2019y\u0131 \u2018civitas\u2019\u0131n kendini y\u00f6netmesi ve yasal\u0131 y\u00f6netim gibi de\u011ferler \u00fczerinden a\u00e7\u0131klamakta, liyakatin daha fazla \u00f6d\u00fcllendirildi\u011fi cumhuriyette yetenekli y\u00f6neticilerin birbirini takip etmesi kolayla\u015fmakta ve bu \u00e7er\u00e7evede prensli\u011fe g\u00f6re daha istikrarl\u0131 bir s\u00fcre\u00e7 izlemektedir.\u201d (9)<\/p>\n

Yozla\u015fmaya kar\u015f\u0131 nas\u0131l bir \u00e7\u00f6z\u00fcm?<\/strong><\/p>\n

Burada \u201cyozla\u015fma\u201d s\u00f6zc\u00fc\u011f\u00fc \u00f6nemlidir; \u00e7\u00fcnk\u00fc Machiavelli \u201cd\u00f6ng\u00fcsel tarih\u201d anlay\u0131\u015f\u0131na sahip bir d\u00fc\u015f\u00fcn\u00fcrd\u00fcr ve t\u0131pk\u0131 Aristo\u2019da oldu\u011fu gibi, monar\u015filerin yozla\u015farak tiranl\u0131\u011fa, aristokrasinin yozla\u015farak oligar\u015fiye ve halk y\u00f6netiminin yozla\u015farak \u201cicazet\u201de b\u00fcr\u00fcnece\u011fini s\u00f6yler. Bu s\u00fcre\u00e7 Romal\u0131 filozof Polybius\u2019a at\u0131fla, d\u00f6ng\u00fcsel olarak g\u00f6r\u00fcl\u00fcr ve s\u00fcrekli olarak tekrarland\u0131\u011f\u0131 kabul edilir. Machiavelli\u2019ye g\u00f6re yozla\u015fma iki t\u00fcrl\u00fc ger\u00e7ekle\u015febilir. Bir yurtta\u015f kitlesi politikaya y\u00f6nelik ilgisini ve \u201ckamusal iyilik\u201d mefhumunu tamamen yitirebilir, \u201cancak en b\u00fcy\u00fck tehlike, vatanda\u015flar devlet i\u015flerinde etkin olmaya devam ederken, kamusal \u00e7\u0131karlar pahas\u0131na, kendi bireysel h\u0131rslar\u0131n\u0131 veya aralar\u0131ndaki sorunlar\u0131 \u00f6n plana almaya ba\u015flad\u0131klar\u0131 zaman ortaya \u00e7\u0131kar. Bu y\u00fczden Machiavelli, yozla\u015fm\u0131\u015f bir siyasal \u00f6neriyi, \u2018kamusal iyilikle ilgilenmekten \u00e7ok, kamudan ne elde edebileceklerini d\u00fc\u015f\u00fcnen insanlar taraf\u0131ndan yap\u0131lan bir \u00f6neri\u2019 olarak tan\u0131mlamaktad\u0131r.\u201d (10)<\/p>\n

Peki, bu yozla\u015fma nas\u0131l engellenecektir? Machiavelli yine Polybios\u2019tan hareketle \u201ckarma anayasa\u201dy\u0131 yozla\u015fmaya kar\u015f\u0131 bir \u00e7\u00f6z\u00fcm olarak g\u00f6r\u00fcr. \u201cMonar\u015finin, aristokrasinin ve demokrasinin en iyi yanlar\u0131\u201dn\u0131n bir araya getirilmesiyle \u015fekillenecek olan bu anayasa, cumhuriyet demektir ve hem istikrar\u0131 sa\u011flamas\u0131 hem de yozla\u015fmay\u0131 \u00f6nlemesi a\u00e7\u0131s\u0131ndan tek \u00e7aredir:<\/p>\n

\u201cB\u00fct\u00fcn bilge yasamac\u0131lar, t\u00fcm y\u00f6netimleri kendi i\u00e7inde bar\u0131nd\u0131ran bir y\u00f6netim bi\u00e7imini se\u00e7mi\u015fler ve bunun daha sa\u011flam ve daha s\u00fcrekli oldu\u011funu d\u00fc\u015f\u00fcnm\u00fc\u015flerdir. Ger\u00e7ekten ayn\u0131 anayasada, bir prensi, b\u00fcy\u00fckleri ve halk\u0131n g\u00fcc\u00fcn\u00fc bir araya getirdi\u011finizde, bu \u00fc\u00e7 erk kar\u015f\u0131l\u0131kl\u0131 olarak birbirini dengeler.\u201d (11)<\/p>\n

Bu g\u00fc\u00e7 dengesinin somutla\u015ft\u0131\u011f\u0131 rejim bi\u00e7imi olarak Cumhuriyet Sparta\u2019n\u0131n 800 y\u0131l ayakta kalmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r ama esas \u00f6rnek Roma Cumhuriyeti\u2019dir, Roma karma anayasaya dayal\u0131 cumhuriyet sayesinde uzun y\u0131llar boyunca g\u00fcc\u00fcn\u00fc ve istikrar\u0131n\u0131 muhafaza edebilmi\u015ftir. Cumhuriyet ise Machiavelli\u2019ye g\u00f6re bir \u201csonsuz uyum\u201d rejimi de\u011fil, bilakis, bir \u201c\u00e7at\u0131\u015fma ve m\u00fccadele\u201d rejimidir. Machiavelli\u2019ye g\u00f6re \u201cher cumhuriyette iki parti vard\u0131r: B\u00fcy\u00fcklerin partisi ile halk\u0131n partisi. \u00d6zg\u00fcrl\u00fc\u011f\u00fc sa\u011flayan b\u00fct\u00fcn yasalar, bu iki partinin kar\u015f\u0131tl\u0131\u011f\u0131ndan do\u011far ancak.\u201d (12)<\/p>\n

Dolay\u0131s\u0131yla Machiavelli i\u00e7in cumhuriyet, \u201cortak iyi\u201dnin yani \u201ckamusal \u00e7\u0131kar\u201d\u0131n merkezde yer ald\u0131\u011f\u0131, yasalarla y\u00f6netilen ve ayn\u0131 zamanda farkl\u0131 s\u0131n\u0131fsal taleplerin siyasal arenada birbirleriyle kar\u015f\u0131 kar\u015f\u0131ya gelmesi neticesinde \u201ciyi yasalar\u201d\u0131n yaz\u0131lmas\u0131n\u0131n m\u00fcmk\u00fcn oldu\u011fu \u201cdinamik\u201d bir rejime tekab\u00fcl etmektedir. B\u00f6ylesi bir dinamizm ise yozla\u015fmay\u0131 engelleyebilecek ve istikrar\u0131 sa\u011flayacak, d\u00f6ng\u00fcselli\u011fi k\u0131rmay\u0131 ba\u015faracakt\u0131r. Bu \u201cistikrar\u201d vurgusunun d\u00f6nemin \u0130talya\u2019s\u0131n\u0131n siyasal durumuyla ve Machiavelli\u2019nin buna dair kayg\u0131lar\u0131yla do\u011frudan alakal\u0131 oldu\u011fu ise a\u00e7\u0131kt\u0131r. Machiavelli, \u0130talyan ulusu i\u00e7in bir devlet ve \u0130talyan devleti i\u00e7in bir ulus arzu etmektedir ve bu, \u00f6nce bir prensin \u201ctalihini yenerek\u201d ulusal birli\u011fi sa\u011flamas\u0131yla ve sonras\u0131nda ise cumhuriyet rejiminin tesisiyle m\u00fcmk\u00fcn olacakt\u0131r.<\/p>\n

T\u00fcrkiye\u2019de zaten asgari seviyede olan demokrasisinin giderek bir \u201cicazet rejimi\u201dne d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc, tiranl\u0131\u011f\u0131n giderek y\u00fckseldi\u011fi, \u201ckamusal yarar\/ortak iyi\u201d kavram\u0131n\u0131n ge\u00e7ersizle\u015fti\u011fi, yozla\u015fman\u0131n al\u0131p ba\u015f\u0131n\u0131 gitti\u011fi, \u201cyasayla y\u00f6netme\u201dnin kural olmaktan \u00e7\u0131kt\u0131\u011f\u0131, \u201culus\u201dun yerine \u201c\u00fcmmet\u201din ikame edildi\u011fi, yeni anayasa tart\u0131\u015fmalar\u0131n\u0131n yap\u0131ld\u0131\u011f\u0131 ve Cumhuriyetin y\u0131k\u0131m\u0131n\u0131n nihayetlendirilmekte oldu\u011fu karanl\u0131k bir d\u00f6nemde ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, belki de Machiavelli\u2019nin her zamankinden daha g\u00fcncel oldu\u011funu s\u00f6ylememiz m\u00fcmk\u00fcn g\u00f6r\u00fcnmektedir. Machiavelli, 500 y\u0131l \u00f6nce yazd\u0131klar\u0131yla \u201cyeni T\u00fcrkiye\u201dde ya\u015fayan bizlerin \u00e7a\u011fda\u015f\u0131 olmaya devam etmektedir ve eserlerinin t\u0131pk\u0131 onun d\u00fc\u015f\u00fcncelerini d\u00f6nemin \u0130talya\u2019s\u0131n\u0131n siyasal, ekonomik ve sosyal ba\u011flam\u0131na yerle\u015ftirmesi ve \u00f6yle yazmas\u0131 gibi, \u201cyeni T\u00fcrkiye\u201dnin ba\u011flam\u0131na yerle\u015ftirerek okunmas\u0131 gerekmektedir. Bu \u201cyeni\u201d okuman\u0131n siyasal ufkumuzu geni\u015fletmeye yapaca\u011f\u0131 katk\u0131dan ise s\u00f6z etmeye dahi gerek yoktur.<\/p>\n

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

1) Al\u0131nt\u0131 Machiavelli\u2019nin H\u00fck\u00fcmdar (Prens)<\/em> adl\u0131 eserinin Patrick Dupoey taraf\u0131ndan haz\u0131rlanm\u0131\u015f ve hem Machiavelli\u2019ye hem de eserine y\u00f6nelik \u00e7e\u015fitli g\u00f6r\u00fc\u015flere de yer verilen edisyonundan yap\u0131lm\u0131\u015ft\u0131r. Bu edisyon T\u00fcrk\u00e7eye H. Cemal Karabulut taraf\u0131ndan \u00e7evrilmi\u015f, Sosyal Yay\u0131nlar taraf\u0131ndan 1984\u2019de bas\u0131lm\u0131\u015ft\u0131r. Benim bu yaz\u0131da yapaca\u011f\u0131m al\u0131nt\u0131 ve at\u0131flar, 1998 tarihli be\u015finci bask\u0131dand\u0131r.<\/p>\n

2) Ellen Meiksins Wood ( 2012), \u00d6zg\u00fcrl\u00fck ve M\u00fclkiyet R\u00f6nesans\u2019tan Ayd\u0131nlanma\u2019ya Bat\u0131 Siyasi D\u00fc\u015f\u00fcncesinin Toplumsal Tarihi<\/em>, \u00e7ev. Oya K\u00f6ymen, Yordam Kitap, s.60-61.<\/p>\n

3) Mehmet Ali A\u011fao\u011fullar\u0131&Levent K\u00f6ker (2001), Tanr\u0131 Devletinden Kral Devlete<\/em>, \u0130mge Kitabevi Yay\u0131nlar\u0131, s.173.<\/p>\n

4) Akt. Mehmet Ali A\u011faoo\u011fullar\u0131 ( 2011), Sokrates\u2019ten Jakobenlere Bat\u0131da Siyasal D\u00fc\u015f\u00fcnceler<\/em>, \u0130leti\u015fim Yay\u0131nlar\u0131, s.321.<\/p>\n

5) Machiavelli (1998), H\u00fck\u00fcmdar<\/em>, \u00e7ev, H. Cemal Karabulut, Sosyal Yay\u0131nlar, s.66.<\/p>\n

6) Louis Althusser (2010), \u0130ki Filozof Machiavelli-Feuerbach<\/em>, \u0130thaki Yay\u0131nlar\u0131, s.42.<\/p>\n

7) Cemal Bali Akal (2004), Varolma Direnci ve \u00d6zerklik Bir Hak Kuram\u0131 \u0130\u00e7in Spinoza\u2019yla<\/em>, Dost Kitabevi Yay\u0131nlar\u0131, s.60.<\/p>\n

8) Al\u0131nt\u0131lar, H\u00fck\u00fcmdar\u2019\u0131n Sosyal Yay\u0131nlar\u0131\u2019ndan \u00e7\u0131kan \u00e7evirisinin sonundaki \u201cH\u00fck\u00fcmdar \u00dczerine D\u00fc\u015f\u00fcnceler\u201d isimli b\u00f6l\u00fcmdendir. Bkz. Machiavelli, H\u00fck\u00fcmdar<\/em>, (\u00e7ev. H. Kemal Karabulut), Sosyal Yay\u0131nlar, 1998, s.281 vd.<\/p>\n

9) Aylin K\u0131l\u0131\u00e7 ( 2014), De\u011fi\u015fimin i\u00e7inde de\u011fi\u015fmeyen ilke: cumhuriyet\u00e7i d\u00fc\u015f\u00fcnce gelene\u011finde \u2018ortak iyi\u2019 anlay\u0131\u015f\u0131 ve Machiavelli\u2019nin \u00f6zg\u00fcnl\u00fc\u011f\u00fc, Felsefelogos, Say\u0131 54, s.70.<\/p>\n

10) Quentin Skinner (2002) Machiavelli<\/em>, \u00e7ev. Cemal Atila, Alt\u0131n Kitaplar, s.85.<\/p>\n

11) Akt. A\u011fao\u011fullar\u0131, A.g.e., s.337.<\/p>\n

12) Mehmet Ali A\u011fao\u011fullar\u0131 ( 2007), Toplumsal-Siyasal \u00c7at\u0131\u015fman\u0131n Erdemi: Machiavelli ve Montesquieu\u2019dan Al\u0131nacak Dersler, \u201cMete Tun\u00e7ay\u2019a Arma\u011fan\u201d i\u00e7inde, der. Mehmet \u00d6. Alkan, Tan\u0131l Bora, Murat Koralt\u00fcrk, \u0130leti\u015fim Yay\u0131nlar\u0131, s.105.<\/p>\n","protected":false},"excerpt":{"rendered":"

T\u00fcrkiye\u2019de zaten asgari seviyede olan demokrasisinin giderek bir \u201cicazet rejimi\u201dne d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc, tiranl\u0131\u011f\u0131n y\u00fckseldi\u011fi, \u201ckamusal yarar\/ortak iyi\u201d kavram\u0131n\u0131n ge\u00e7ersizle\u015fti\u011fi, yozla\u015fman\u0131n al\u0131p ba\u015f\u0131n\u0131 gitti\u011fi, \u201cyasayla y\u00f6netme\u201dnin kural olmaktan \u00e7\u0131kt\u0131\u011f\u0131, \u201culus\u201dun yerine \u201c\u00fcmmet\u201din ikame edildi\u011fi karanl\u0131k bir d\u00f6nemde ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, Machiavelli\u2019nin her zamankinden daha g\u00fcncel oldu\u011funu s\u00f6ylememiz m\u00fcmk\u00fcn. \u201c\u0130talya, talihsizli\u011finin doru\u011fundayd\u0131; h\u0131zla mahv\u0131na do\u011fru ko\u015fuyordu; sava\u015f, \u00fclkede kendine […]<\/p>\n","protected":false},"author":51,"featured_media":16082,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[182,28],"tags":[1885,1657,633,1886,430,1887],"class_list":["post-16081","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-145-sayi","category-sosyal-bilimler","tag-hegel","tag-machiavelli","tag-siyaset-bilimi","tag-siyaset-felsefesi","tag-toplum","tag-yozlasma"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/16081","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/users\/51"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=16081"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/16081\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/16082"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=16081"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=16081"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=16081"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}