{"id":26130,"date":"2007-01-01T15:19:47","date_gmt":"2007-01-01T13:19:47","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=26130"},"modified":"2018-06-01T15:26:54","modified_gmt":"2018-06-01T12:26:54","slug":"montesquieu-ve-kanunlarin-ruhu-uzerine","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2007\/01\/01\/montesquieu-ve-kanunlarin-ruhu-uzerine","title":{"rendered":"Montesquieu ve “Kanunlar\u0131n Ruhu” \u00fczerine"},"content":{"rendered":"

Montesquieu, mutlak monark\u0131n feodal rakiplerinin g\u00fcc\u00fcn\u00fc dengelemek ve onlar\u0131 kendisine ba\u011fl\u0131 k\u0131lmak i\u00e7in burjuvaziden destek ald\u0131\u011f\u0131 bir tarihsel s\u00fcre\u00e7te ya\u015fam\u0131\u015f ve ba\u015fta \u201cKanunlar\u0131n Ruhu\u201d olmak \u00fczere eserlerini kaleme alm\u0131\u015ft\u0131r. Y\u00f6netimin despotizme d\u00f6n\u00fc\u015fmemesi i\u00e7in aristokrasinin geleneksel baz\u0131 ayr\u0131cal\u0131klar\u0131n\u0131 mutlak monar\u015fiye kar\u015f\u0131 savunmak i\u00e7in \u00f6nerdi\u011fi y\u00f6ntemler ve siyasal kurumlar, burjuvazinin s\u00f6z konusu d\u00f6nemde monar\u015fiye kar\u015f\u0131 y\u00fcr\u00fctt\u00fc\u011f\u00fc parlamentarist ve \u00f6zg\u00fcrl\u00fck\u00e7\u00fc m\u00fccadelesine hizmet etmi\u015ftir.<\/em><\/p>\n

Eric Hobsbawm, kendi yapt\u0131\u011f\u0131 peryodizasyona g\u00f6re, \u201cuzun on dokuzuncu y\u00fczy\u0131l\u201d\u0131n ilk evresini (1789-1848) \u201cDevrim \u00c7a\u011f\u0131\u201d olarak niteler. 1688 \u0130ngiliz Devrimi\u2019nden 1789 Frans\u0131z Devrimi\u2019ne kadar uzanan 18. y\u00fczy\u0131l ise Ayd\u0131nlanma \u00c7a\u011f\u0131 olarak adland\u0131r\u0131l\u0131r. Siyaset felsefesi literat\u00fcr\u00fcnde, genellikle ya\u015fad\u0131\u011f\u0131 tarihsel d\u00f6nemden soyutlanarak okundu\u011fu anla\u015f\u0131lan ve bu perspektifle anlat\u0131m\u0131 yap\u0131lan Montesquieu 1689\u2019da, Frans\u0131z Devrimi\u2019yle ba\u015flayan Devrim \u00c7a\u011f\u0131\u2019ndan tam bir y\u00fczy\u0131l \u00f6nce; \u0130ngiliz Parlamentosu\u2019nun, kabaca yasama organ\u0131n\u0131n kral kar\u015f\u0131s\u0131nda b\u00fcy\u00fck \u00f6l\u00e7\u00fcde ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 garanti alt\u0131na ald\u0131\u011f\u0131n\u0131 s\u00f6yleyebilece\u011fimiz \u201cBill of Rights\u201d\u0131 yay\u0131mlamas\u0131yla ayn\u0131 y\u0131l ve Ayd\u0131nlanma \u00c7a\u011f\u0131\u2019n\u0131n hemen ba\u015f\u0131nda do\u011fmu\u015ftur. Montesquieu\u2019n\u00fcn 1721\u2019de yay\u0131mlanan ilk yap\u0131t\u0131, Lettres Persianes <\/em>(Acem Mektuplar\u0131) hem edeb\u00ee ve hem de siyasi olarak olduk\u00e7a \u00f6nemlidir ve yazar\u0131n\u0131n ad\u0131 belirtilmeden yay\u0131mlanan bu eserin Montesquieu\u2019ye ait oldu\u011fu ortaya \u00e7\u0131k\u0131nca d\u00fc\u015f\u00fcn\u00fcr, Fransa \u00e7ap\u0131nda b\u00fcy\u00fck \u00fcn kazan\u0131r. 1734 y\u0131l\u0131nda ikinci eseri Consid\u00e9rations sur les Causes de la Grandeur des Romains et de leur D\u00e9cadence <\/em>(Romal\u0131lar\u0131n B\u00fcy\u00fckl\u00fc\u011f\u00fc ve \u00c7\u00f6k\u00fc\u015f\u00fcn\u00fcn Nedenleri \u00dczerine D\u00fc\u015f\u00fcnceler) ve 1748\u2019de De l\u2019Esprit des Lois<\/em> (Kanunlar\u0131n Ruhu) yay\u0131mlan\u0131r. B\u00fcy\u00fck yank\u0131 uyand\u0131rm\u0131\u015f ve Montesquieu\u2019n\u00fcn \u00f6l\u00fcm\u00fcne dek (1755) yirmi iki bask\u0131 yapm\u0131\u015f olan Kanunlar\u0131n Ruhu<\/em>, Papal\u0131k taraf\u0131ndan yasak kitaplar listesine al\u0131nm\u0131\u015ft\u0131r. D\u00fc\u015f\u00fcn\u00fcr, Fransa\u2019da Cizvitler ile Jansenistler\u2019in ba\u015f\u0131n\u0131 \u00e7ekti\u011fi, dine kar\u015f\u0131 olmak ve materyalizme y\u00f6nelmek ele\u015ftirilerine cevaben 1750\u2019de D\u00e9fense de l\u2019Esprit des Lois<\/em> (Kanunlar\u0131n Ruhunun Savunmas\u0131) adl\u0131 kitab\u0131n\u0131 yay\u0131mlar. Ya\u015fam\u0131n\u0131n son y\u0131llar\u0131nda Lysimaque<\/em>, Arsace et Ism\u00e9nie<\/em> gibi edeb\u00ee eserleri \u00fczerine \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. \u00d6l\u00fcm\u00fcnden sonra ise Notes de Voyage<\/em> (Gezi Notlar\u0131) ve Mes Pens\u00e9es<\/em> (D\u00fc\u015f\u00fcncelerim) adl\u0131 kitaplar\u0131 yay\u0131mlanan d\u00fc\u015f\u00fcn\u00fcr, ayr\u0131ca Ansiklopedi<\/em> i\u00e7in, Essai sur le Go\u00fbt<\/em> (Be\u011feni \u00dczerine Deneme) adl\u0131 maddeyi haz\u0131rlam\u0131\u015ft\u0131r (1).<\/p>\n

Herhangi bir Montesquieu anlat\u0131m\u0131nda, yazar\u0131n siyasi d\u00fc\u015f\u00fcnce tarihine en \u00f6nemli katk\u0131s\u0131n\u0131n, kuvvetler ayr\u0131l\u0131\u011f\u0131 ilkesini kuramsalla\u015ft\u0131rmas\u0131 oldu\u011fu aktar\u0131l\u0131r. Bu durumun alt\u0131nda muhtemelen, Amerikan Anayasas\u0131 ve Frans\u0131z Yurtta\u015f ve \u0130nsan Haklar\u0131 Bildirisi\u2019nin i\u00e7eri\u011fine ruhunu vermi\u015f olan burjuvazinin, Montesquieu\u2019n\u00fcn yazd\u0131klar\u0131nda, bu ilkenin cevherini bulmu\u015f olmas\u0131 yatar. S\u00f6z konusu anlat\u0131m \u00e7er\u00e7evesinde Montesquieu\u2019n\u00fcn Antik Yunan d\u00fc\u015f\u00fcnce gelene\u011finin etkisiyle siyasal d\u00fczenleri s\u0131n\u0131fland\u0131rmas\u0131ndan, bu tasniflemedeki h\u00fck\u00fcmet bi\u00e7imlerinin dayand\u0131\u011f\u0131 ilkeleri belirtmesinden, iklimlerin yasalar ve siyasal sistemler \u00fczerindeki etkilerini incelemesinden s\u00f6z edilebilir. Montesquieu\u2019n\u00fcn, Aristoteles \u00e7izgisinde seyreden siyasal d\u00fczenler s\u0131n\u0131fland\u0131rmas\u0131nda \u201cherkesin s\u0131n\u0131rl\u0131 iktidar\u0131\u201d anlam\u0131ndaki Cumhuriyet\u2019in ilkesi erdemdir. \u201cTek ki\u015finin s\u0131n\u0131rl\u0131 iktidar\u0131\u201d anlam\u0131ndaki Monar\u015fi\u2019nin ilkesi onur ve \u201ctek ki\u015finin s\u0131n\u0131rs\u0131z iktidar\u0131\u201d anlam\u0131ndaki Despotluk\u2019un ilkesi ise korkudur. Cumhuriyet ve Monar\u015fi \u0131l\u0131man iklimin h\u00e2kim oldu\u011fu k\u00fc\u00e7\u00fck ve orta boy \u00fclkelerin y\u00f6netim bi\u00e7imleriyken, Despotluk sert iklimin egemen oldu\u011fu geni\u015f topraklara sahip \u00fclkelerin y\u00f6netim bi\u00e7imidir (2).<\/p>\n

\u00c7ok kabaca, klasik anlat\u0131m\u0131 bu \u015fekilde \u00f6zetlemek m\u00fcmk\u00fcn. Herhangi bir d\u00fc\u015f\u00fcn\u00fcr\u00fc, ya\u015fad\u0131\u011f\u0131 tarihsel d\u00f6nemden b\u00fcy\u00fck \u00f6l\u00e7\u00fcde soyutlayan ve sadece yazd\u0131klar\u0131n\u0131 g\u00f6z \u00f6n\u00fcne alarak yap\u0131lan okumalar\u0131n \u00fcr\u00fcn\u00fc olan bu t\u00fcr anlat\u0131mlar, incelenen d\u00fc\u015f\u00fcn\u00fcr\u00fc tam manas\u0131yla anlamaya olanak vermiyor. \u00d6rne\u011fin Althusser\u2019e g\u00f6re, Montesquieu\u2019n\u00fcn kuvvetler ayr\u0131l\u0131\u011f\u0131 ilkesi ile \u00f6zde\u015fle\u015ftirilmesi mitos<\/strong>tan ba\u015fka bir \u015feyi ifade etmez (3). Dolay\u0131s\u0131yla, d\u00fc\u015f\u00fcnsel perhizi ve kolayc\u0131l\u0131\u011f\u0131 bozmak i\u00e7in Montesquieu\u2019n\u00fcn yazd\u0131klar\u0131n\u0131n ya\u015fad\u0131\u011f\u0131 d\u00f6nem ba\u011flam\u0131nda incelenmesi gerekir.<\/p>\n

\"\"Montesquieu ve d\u00f6nemi<\/strong><\/p>\n

Birka\u00e7 tarih vermenin faydas\u0131 var. \u201cG\u00fcne\u015f Kral\u201d olarak da bilinen XIV. Louis\u2019den \u00f6nce, Fransa\u2019n\u0131n ba\u015f\u0131nda XIII. Louis bulunuyor ve 1643\u2019e kadar y\u00f6netiyor. \u201cL\u2019etat, c\u2019est moi\u201d s\u00f6z\u00fcyle tan\u0131nan ve mutlak monar\u015finin simgesi olan XIV. Louis ise 1648\u2019den 1715\u2019e kadar Fransa taht\u0131nda kal\u0131yor. Demek ki Montesquieu, XIV. Louis\u2019nin hem uyru\u011fu hem de \u00e7a\u011fda\u015f\u0131d\u0131r. Ayr\u0131ca, \u0130ngiltere\u2019ye gitti\u011fi ve uzun s\u00fcre orada kald\u0131ktan sonra \u0130ngiliz siyasal kurumlar\u0131ndan etkilenerek Fransa\u2019ya d\u00f6nd\u00fc\u011f\u00fc pek \u00e7ok kaynakta kaydediliyor. O halde, XIV. Louis d\u00f6nemini ve 1688 sonras\u0131 \u0130ngiltere\u2019sini kavramadan yap\u0131lm\u0131\u015f olan t\u00fcm Montesquieu okumalar\u0131n\u0131n eksik kald\u0131\u011f\u0131 s\u00f6ylenebilir.<\/p>\n

\u00c7ok k\u0131saca belirtmek gerekirse, feodalitedeki par\u00e7al\u0131 egemenli\u011fin kral\u0131n s\u0131n\u0131rs\u0131z egemenli\u011fi lehine ortadan kald\u0131r\u0131ld\u0131\u011f\u0131 mutlak monar\u015fide, devletin \u2018bir\u2019li\u011finin kurulmas\u0131 politikas\u0131 esast\u0131r. Birka\u00e7 d\u00fczine dilin ya da diyalektin konu\u015fuldu\u011fu, \u00e7e\u015fitli dinsel mezheplerin bir arada bulundu\u011fu ve \u00e7ok \u00e7e\u015fitli k\u00fclt\u00fcrlerin yan yana ya\u015fad\u0131\u011f\u0131 bir ortamda, devletin \u2018bir\u2019 k\u0131l\u0131nmas\u0131 i\u00e7in ortak \u00f6\u011fe ne dil, ne din, ne de k\u00fclt\u00fcr olabilir. Bu i\u015flevi yerine getirebilecek olan tek de\u011fer ise Orta\u00e7a\u011f\u2019\u0131n sonlar\u0131ndan ba\u015flayarak giderek g\u00fc\u00e7lenen krall\u0131k ya da krall\u0131\u011f\u0131n ki\u015fili\u011finde somutla\u015ft\u0131\u011f\u0131 krald\u0131r (4). Kral\u0131n birle\u015ftirici olabilmesi i\u00e7in de her t\u00fcrl\u00fc ba\u011fl\u0131l\u0131\u011f\u0131n do\u011frudan monarka y\u00f6nelik olmas\u0131 ve dolay\u0131s\u0131yla da, \u00fclkedeki t\u00fcm \u00f6zerkliklerin yok edilmesi, kral\u0131n iktidar\u0131yla rekabet edebilmesi muhtemel t\u00fcm g\u00fc\u00e7lerin bast\u0131r\u0131lmas\u0131 ve \u00e7e\u015fitli yerel otoritelerin ya ortadan kald\u0131r\u0131lmas\u0131 ya da kral\u0131n denetimi alt\u0131na al\u0131nmas\u0131 gerekmekteydi (5).<\/p>\n

Yal\u00e7\u0131n K\u00fc\u00e7\u00fck, Tekeliyet<\/em> adl\u0131 \u00e7al\u0131\u015fmas\u0131nda Fransa i\u00e7in s\u00f6z konusu d\u00f6nemi simgeleyen iki sembolden birisinin Versailles Saray\u0131 oldu\u011funu s\u00f6yler. \u201cBirincisi, Versailles Saray\u0131\u2019n\u0131 geni\u015fletmesi ve \u00fcst y\u00f6neticileri, Paris\u2019ten uzak Versailles\u2019ya yerle\u015ftirilmesidir. B\u00f6ylece devlet y\u00f6netimini, yan\u0131na ve evine alm\u0131\u015f olmaktad\u0131r. Bunun d\u0131\u015f\u0131nda belli ba\u015fl\u0131 asillerin hepsini de sarayda ikamete \u00f6zendiriyor veya zorluyordu; bu da, bunlar\u0131n tabanlar\u0131yla ba\u011flant\u0131lar\u0131n\u0131 kesmek ve merkezi devletin bir par\u00e7as\u0131 haline getirmek anlam\u0131na geliyordu\u2026\u201d (6)<\/p>\n

Montesquieu\u2019ye geri d\u00f6nmek gerekirse: Aristokrasinin merkezi otoritenin bir \u2018dekor\u2019u haline geldi\u011fi, feodal bir kurum olan parlamentonun art\u0131k burjuvaziyle payla\u015f\u0131larak feodalitedeki i\u015flevlerini kaybetti\u011fi bir siyasal ortam en \u00e7ok, Montesquieu\u2019n\u00fcn siyasal sistemler s\u0131n\u0131fland\u0131rmas\u0131ndaki despotizme benzemektedir. Nitekim, Acem Mektuplar\u0131<\/em>\u2019nda yap\u0131lan \u00f6n\u00fcnde sonunda \u201cdespotik\u201d Do\u011fu \u00fczerinden Bat\u0131 despotizminin hicvedilmesidir (7) ve Montesquieu\u2019n\u00fcn t\u00fcm yazd\u0131klar\u0131n\u0131n \u00f6z\u00fc, \u00e7ok b\u00fcy\u00fck \u00f6l\u00e7\u00fcde, burada gizlidir (8).<\/p>\n

\u201cKuvvetler ayr\u0131l\u0131\u011f\u0131\u201d ilkesinin anlam\u0131<\/strong><\/p>\n

Montesquieu\u2019n\u00fcn yazd\u0131klar\u0131 aktar\u0131ld\u0131ktan sonra, s\u00fcrekli olarak ona mal edilen kuvvetler ayr\u0131l\u0131\u011f\u0131 ilkesine gelmek gerekiyor. Althusser\u2019in Charles Eisenmann\u2019a at\u0131fta bulunarak g\u00f6sterdi\u011fi gibi, Montesquieu\u2019n\u00fcn yapt\u0131\u011f\u0131 g\u00fc\u00e7lerin ayr\u0131lmas\u0131 de\u011fil; g\u00fc\u00e7lerin d\u00fczenleni\u015fi, kayna\u015fmas\u0131 ve ilintilendirilmesidir. Eisenmann\u2019a g\u00f6re, Montesquieu\u2019de iki g\u00fc\u00e7 -yasama ve y\u00fcr\u00fctme- ve \u00fc\u00e7 g\u00fc\u00e7 oda\u011f\u0131 -kral, soyluluk ve halk- vard\u0131r ve Montesquieu\u2019n\u00fcn u\u011fra\u015f\u0131 yasall\u0131\u011f\u0131n ve alanlar\u0131n\u0131n tan\u0131mlanmas\u0131na ili\u015fkin hukuki bir sorun de\u011fil, g\u00fc\u00e7ler ili\u015fkisine ili\u015fkin siyasal sorunun \u00e7\u00f6z\u00fcmlenmesi \u00fczerineydi (9). \u201cB\u00f6ylelikle \u0131l\u0131ml\u0131<\/strong> y\u00f6netim konusundaki \u00fcnl\u00fc sorun da ayd\u0131nlanm\u0131\u015f oluyordu. Ger\u00e7ek \u0131l\u0131ml\u0131l\u0131k ne g\u00fc\u00e7lerin kesin ayr\u0131l\u0131\u011f\u0131 ne de yasall\u0131\u011fa hukuki anlamda sayg\u0131l\u0131 davranma ve \u00f6zen g\u00f6stermedir\u2026 Il\u0131ml\u0131l\u0131k<\/strong> bamba\u015fka bir \u015feydir: yasall\u0131\u011fa sayg\u0131l\u0131 olmak de\u011fildir yaln\u0131z, g\u00fc\u00e7ler aras\u0131 dengedir, yani g\u00fc\u00e7lerin g\u00fc\u00e7 odaklar\u0131 aras\u0131nda payla\u015f\u0131lmas\u0131 ve bir g\u00fc\u00e7 oda\u011f\u0131n\u0131n iddialar\u0131n\u0131n, \u00f6teki odaklar\u0131n g\u00fcc\u00fc taraf\u0131ndan s\u0131n\u0131rland\u0131r\u0131lmas\u0131 ya da \u0131l\u0131ml\u0131la\u015ft\u0131r\u0131lmas\u0131d\u0131r. Demek ki, \u00fcnl\u00fc g\u00fc\u00e7lerin ayr\u0131l\u0131\u011f\u0131<\/strong>, g\u00fcc\u00fcn belirli g\u00fc\u00e7 odaklar\u0131 aras\u0131nda, yani kral, soyluluk ve \u2018halk\u2019 aras\u0131nda dengeli bi\u00e7imde payla\u015ft\u0131r\u0131lmas\u0131ndan ba\u015fka bir \u015fey de\u011fildi.\u201d (10) Payla\u015f\u0131m\u0131n kimin lehine oldu\u011funu sormak ise Montesquieu\u2019y\u00fc kavramak a\u00e7\u0131s\u0131ndan \u00f6nemli. \u201cMontesquieu\u2019n\u00fcn s\u00f6z etti\u011fi d\u00fczenleni\u015fte yer alan g\u00fc\u00e7lerin de\u011fil de, ya\u015fad\u0131\u011f\u0131 \u00e7a\u011fda varolan ger\u00e7ek g\u00fc\u00e7leri g\u00f6z \u00f6n\u00fcne al\u0131rsak, soylulu\u011fun kendi tasar\u0131s\u0131 lehine \u00e7ok \u00f6nemli iki avantaj elde etti\u011fini de saptamak gerekir\u2026 B\u00f6ylece, soylular\u0131n gerek ya\u015famlar\u0131, gerek aileleri, gerekse mallar\u0131 kraldan oldu\u011fu kadar halktan da korunmu\u015f oluyordu. Tarihin, eski ayr\u0131cal\u0131klar\u0131n\u0131 tart\u0131\u015fmaya ba\u015flad\u0131\u011f\u0131, elinden kopar\u0131p almaya \u00e7al\u0131\u015ft\u0131\u011f\u0131, \u00e7\u00f6ken bir s\u0131n\u0131f\u0131n s\u00fcreklili\u011fini sa\u011flayacak ko\u015fullar bundan daha iyi sa\u011flama al\u0131namazd\u0131.\u201d (11)<\/p>\n

G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi mutlak monar\u015fileri despotizmle \u00f6zde\u015fle\u015ftiren Montesquieu, mutlak monark\u0131n feodal rakiplerinin g\u00fcc\u00fcn\u00fc dengelemek ve onlar\u0131 kendisine ba\u011fl\u0131 k\u0131lmak i\u00e7in burjuvaziden destek ald\u0131\u011f\u0131 bir tarihsel s\u00fcre\u00e7te ya\u015fam\u0131\u015f ve eserlerini kaleme alm\u0131\u015ft\u0131r. Y\u00f6netimin despotizme d\u00f6n\u00fc\u015fmemesi i\u00e7in aristokrasinin geleneksel baz\u0131 ayr\u0131cal\u0131klar\u0131n\u0131 mutlak monar\u015fiye kar\u015f\u0131 savunmak i\u00e7in \u00f6nerdi\u011fi y\u00f6ntemler ve siyasal kurumlar, burjuvazinin s\u00f6z konusu d\u00f6nemde monar\u015fiye kar\u015f\u0131 y\u00fcr\u00fctt\u00fc\u011f\u00fc parlamentarist ve \u00f6zg\u00fcrl\u00fck\u00e7\u00fc m\u00fccadelesine hizmet etmi\u015ftir.<\/p>\n

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

1) Mehmet Ali A\u011fao\u011fullar\u0131, Filiz \u00c7ulha Zabc\u0131, Reyda Erg\u00fcn; Kral Devletten Ulus Devlete, \u0130mge Kitabevi, Ankara, 2005, s.366-370.<\/p>\n

2) Cemil Oktay, Siyaset Bilimi \u0130ncelemeleri: Me\u015frutiyet, S\u0131n\u0131fland\u0131rma, K\u00fclt\u00fcr, Modernle\u015fme, Alfa Yay\u0131nlar\u0131, \u0130stanbul, 2003, s.88-89.<\/p>\n

3) Bkz. Louis Althusser, Montesquieu-Siyaset ve Tarih, \u00c7ev. Alp T\u00fcmertekin, \u0130thaki Yay\u0131nlar\u0131, \u0130stanbul, 2005, s.115-131.<\/p>\n

4) A\u011fao\u011fullar\u0131 vd, a.g.e., s.355-356.<\/p>\n

5) Charles Tilly, Avrupa\u2019da Devrimler 1492-1992, \u00c7ev. \u00d6zden Ar\u0131kan, Afa Yay\u0131nc\u0131l\u0131k, \u0130stanbul, 1995, s.225.<\/p>\n

6) Yal\u00e7\u0131n K\u00fc\u00e7\u00fck, Tekeliyet, Cilt 2, \u0130thaki Yay\u0131nlar\u0131, \u0130stanbul, 2003, s.133.<\/p>\n

7) Althusser, a.g.e., s. 109-112. Ayr\u0131ca bkz. Al\u00e2eddin \u015eenel, Siyasal D\u00fc\u015f\u00fcnceler Tarihi: Tarih\u00f6ncesinde \u0130lk\u00e7a\u011fda Orta\u00e7a\u011fda ve Yeni\u00e7a\u011fda Toplum ve Siyasal D\u00fc\u015f\u00fcn\u00fc\u015f, 11. Bask\u0131, Bilim ve Sanat Yay\u0131nlar\u0131, Ankara, 2004, s.350.<\/p>\n

8) Bu konuda bkz. Louis Althusser, a.g.e., Yal\u00e7\u0131n K\u00fc\u00e7\u00fck, a.g.e. ve Perry Anderson, Lineages of the Absolutist State.<\/p>\n

9) Chales Eisenmann, L\u2019Esprit de Lois et la S\u00e9paration des Pouvoirs, Aktaran: Louis Althusser, a.g.e., s.122-124.<\/p>\n

10) Althusser, a.g.e., s.124.<\/p>\n

11) Althusser, a.g.e., s.126-127.<\/p>\n","protected":false},"excerpt":{"rendered":"

Montesquieu, mutlak monark\u0131n feodal rakiplerinin g\u00fcc\u00fcn\u00fc dengelemek ve onlar\u0131 kendisine ba\u011fl\u0131 k\u0131lmak i\u00e7in burjuvaziden destek ald\u0131\u011f\u0131 bir tarihsel s\u00fcre\u00e7te ya\u015fam\u0131\u015f ve ba\u015fta \u201cKanunlar\u0131n Ruhu\u201d olmak \u00fczere eserlerini kaleme alm\u0131\u015ft\u0131r. Y\u00f6netimin despotizme d\u00f6n\u00fc\u015fmemesi i\u00e7in aristokrasinin geleneksel baz\u0131 ayr\u0131cal\u0131klar\u0131n\u0131 mutlak monar\u015fiye kar\u015f\u0131 savunmak i\u00e7in \u00f6nerdi\u011fi y\u00f6ntemler ve siyasal kurumlar, burjuvazinin s\u00f6z konusu d\u00f6nemde monar\u015fiye kar\u015f\u0131 y\u00fcr\u00fctt\u00fc\u011f\u00fc parlamentarist […]<\/p>\n","protected":false},"author":176,"featured_media":26131,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[73,221],"tags":[237,3372,662,633],"class_list":["post-26130","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-35-sayi","category-felsefe","tag-felsefe","tag-kanunlarin-ruhu","tag-montesquieu","tag-siyaset-bilimi"],"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