{"id":35182,"date":"2019-07-06T03:13:38","date_gmt":"2019-07-06T00:13:38","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=35182"},"modified":"2019-07-11T12:40:37","modified_gmt":"2019-07-11T09:40:37","slug":"kisi-kultu-ve-sinif-savasimi-2","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2019\/07\/06\/kisi-kultu-ve-sinif-savasimi-2","title":{"rendered":"Ki\u015fi k\u00fclt\u00fc ve s\u0131n\u0131f sava\u015f\u0131m\u0131"},"content":{"rendered":"

K\u00fclt s\u00f6zc\u00fc\u011f\u00fcn\u00fcn etimolojik k\u00f6keni, t\u0131pk\u0131 k\u00fclt\u00fcr gibi, T\u00fcrk\u00e7e kar\u015f\u0131l\u0131\u011f\u0131 \u201ci\u015flemek, yeti\u015ftirmek, d\u00fczenlemek\u201d gibi ifadeler olan Latince colere fiilinde bulunur. Cicero dini (religio) tan\u0131mlarken, T\u00fcrk\u00e7e kar\u015f\u0131l\u0131\u011f\u0131 \u201ctanr\u0131lar\u0131n i\u015flenmesi\u201d olan cultus deorum ifadesini kullan\u0131r.(1)<\/p>\n

Bu kullan\u0131mda cultus, colere fiilinin \u00e7ekimlerinden birini temsil eder. Cicero\u2019nun bu ve di\u011fer kullan\u0131mlar\u0131 incelendi\u011finde, i\u015flemekten kastedilenin, tanr\u0131lar i\u00e7in kendini adama noktas\u0131nda fiillerde bulunmak oldu\u011fu g\u00f6r\u00fclebilir. S\u00f6zc\u00fc\u011f\u00fcn fiil halinden isim haline d\u00f6n\u00fc\u015f\u00fcm\u00fcnde ise, bireyin kendisini adad\u0131\u011f\u0131 her ne ise o ya da ona dair olan \u015feklinde belirlendi\u011fi fark edilebilir. Ayr\u0131ca burada s\u00f6zc\u00fc\u011f\u00fcn Bat\u0131 dillerine yerle\u015firken, Cicero\u2019nun olu\u015fturdu\u011fu anlam\u0131n ana hatlar\u0131n\u0131 korudu\u011fu da belirtilebilir.<\/p>\n

Bu ba\u011flam dahilinde k\u00fclt kavram\u0131, dini rit\u00fcellere dayanan etkinlikleri ya da o etkinlikler kapsam\u0131nda kutsal kabul edilen \u00f6zne ve nesneleri imler. Bu genel anlama zaman i\u00e7erisinde \u00f6zel bir ba\u011flam da e\u015flik etmeye ba\u015flam\u0131\u015ft\u0131r. \u00d6yle ki kavram, kurulan analoji ili\u015fkisi do\u011frultusunda politik literat\u00fcre eklenmi\u015ftir. Burada politik bir \u00f6zne ya da nesnenin dini bir k\u00fclt\u00fcn niteliklerini, bir g\u00f6mlek misali \u00fcst\u00fcne ge\u00e7irmesi s\u00f6z konusudur. Bu niteliklerin \u00f6zne taraf\u0131ndan edinilmesi ise, ki\u015fi k\u00fclt\u00fc ve ki\u015finin k\u00fcltle\u015ftirilmesi ifadeleriyle an\u0131l\u0131r.<\/p>\n

Marx ki\u015fi k\u00fclt\u00fc ve ki\u015finin k\u00fcltle\u015ftirilmesi (Personenkultus) ifadelerini kullanan isimlerin ba\u015f\u0131nda gelir. Kimi \u00e7al\u0131\u015fmalar\u0131nda s\u00f6z konusu kavrama ve ayn\u0131 anlam k\u00fcmesinde bulu\u015fan kavramlara yer verdi\u011fi g\u00f6r\u00fcl\u00fcr.(2) Bu kullan\u0131mlar\u0131n i\u00e7eri\u011finde, ki\u015finin olmad\u0131\u011f\u0131 \u015fekilde ululanan bir kimse olarak zihinlerde bulunmas\u0131 ve bireylerin kendilerini fiilen bu sahte temsile g\u00f6re belirlemeleri s\u00f6z konusudur. Bu noktada birey, ki\u015fiye onda namevcut olan vas\u0131f, unvan ve \u00e7e\u015fitli nitelikler y\u00fckler. Bunlar aras\u0131ndan ahlaki ilkeler ve ki\u015filik \u00f6zellikleri bir arilik zemini olu\u015fturmalar\u0131 i\u00e7in bilhassa \u00f6ne \u00e7\u0131kar\u0131l\u0131r. Bu kurgusal arilik hali, k\u00fcltle\u015ftirmede belirli bir e\u015fi\u011fin ard\u0131ndan sa\u011flanan bir fiili, ki\u015fiye dair sahte temsilin ilahi olanla yan yana koyulabilmesini destekler. Marx bu yan yana olma hali i\u00e7in din ve siyaset aras\u0131ndaki bir ittifaktan s\u00f6z eder.(3) Engels ise burada Tanr\u0131\u2019n\u0131n dinen en b\u00fcy\u00fck k\u00fclt olarak an\u0131l\u0131rken, s\u00f6z konusu ki\u015finin de siyaseten halihaz\u0131rda en b\u00fcy\u00fck k\u00fclt olarak belirlendi\u011fine i\u015faret eder.(4) B\u00f6ylece, tart\u0131\u015f\u0131lmaz kabul edilen en yetkin iki s\u00f6zc\u00fck, yani Tanr\u0131 ve ki\u015fi k\u00fclt\u00fc birlikte an\u0131larak, ikincinin kalabal\u0131klar nezdinde daha fazla ra\u011fbet g\u00f6rmesi sa\u011flan\u0131r.<\/p>\n

Marx, dini ve siyasi k\u00fcltle\u015ftirme aras\u0131na \u00e7o\u011fu zaman belirgin bir s\u0131n\u0131r \u00e7ekilemeyece\u011fini d\u00fc\u015f\u00fcn\u00fcr.(5) Bu noktada, Almanya\u2019n\u0131n Trier \u015fehrinde bulunan ve \u0130sa\u2019ya ait oldu\u011fu \u00f6ne s\u00fcr\u00fclen o \u00fcnl\u00fc kutsal ceketin, Napoleon Bonaparte\u2019\u0131n giymi\u015f oldu\u011fu bir ceketten \u00e7ok da farkl\u0131 g\u00f6r\u00fclmedi\u011fini belirtir. Burada Napoleon\u2019un k\u00fclt\u00fcnden pay alan Louis Bonaparte\u2019\u0131n, kendisi i\u00e7in s\u0131k s\u0131k Tanr\u0131\u2019y\u0131 tan\u0131k g\u00f6stermesi an\u0131msanabilir. Marx, Louis\u2019nin yak\u0131nl\u0131\u011f\u0131 dolay\u0131s\u0131yla amcas\u0131 Napoleon\u2019un k\u00fclt\u00fcnden pay ald\u0131\u011f\u0131n\u0131, ancak hem ko\u015fullar hem de ba\u015fl\u0131 ba\u015f\u0131na kendi yetersizli\u011finden dolay\u0131 k\u00fclt\u00fcn\u00fcn toplum nezdinde giderek par\u00e7alanaca\u011f\u0131n\u0131, Collonne Vend\u00f4me\u2019nin en \u00f6n\u00fcnde bulunan Napoleon heykelinin devrilece\u011fi \u00f6ng\u00f6r\u00fcs\u00fc e\u015fli\u011finde belirtmi\u015ftir. Marx\u2019\u0131n \u00f6ng\u00f6r\u00fcs\u00fc, Paris Kom\u00fcn\u00fc\u2019n\u00fcn (1871) ald\u0131\u011f\u0131 karar gere\u011fi, i\u015f\u00e7ilerin Napoleon heykelini devirmeleriyle ger\u00e7ekle\u015fmi\u015ftir. B\u00f6ylece k\u00fcltle\u015fmenin hem kurban\u0131 hem de mezar kaz\u0131c\u0131lar\u0131 olan i\u015f\u00e7iler, t\u0131pk\u0131 kendilerinden \u00f6ncekiler gibi, k\u00fclt\u00fcn daha ba\u015ftan belli olan kaderini belirlemi\u015flerdir.<\/p>\n

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K\u00fclt kavram\u0131 dini rit\u00fcellere dayanan etkinlikleri ya da etkinlikler kapsam\u0131ndakutsal kabul edilen \u00f6zne ve nesneleri imler.<\/figcaption><\/figure>\n

K\u00fclt ve tebaas\u0131<\/strong><\/p>\n

K\u00fcltle\u015ftirme, Marx\u2019\u0131n yabanc\u0131la\u015fma fikrine, dolay\u0131s\u0131yla bilincin yabanc\u0131la\u015fmas\u0131na ve ona ba\u011fl\u0131 olan yan\u0131lsama bi\u00e7imleri dahilinde feti\u015fizmin \u00f6zel bir formuna kar\u015f\u0131l\u0131k gelir.(6) Bir yan\u0131lsama bi\u00e7imi olan feti\u015fizm, \u00f6znede ya da nesnede olmayan\u0131n ona atfedilmesi ve atfedilenin bilincin d\u0131\u015f\u0131ndaki varl\u0131k alan\u0131na ayk\u0131r\u0131 \u015fekilde, ger\u00e7ekli\u011fin bir par\u00e7as\u0131 kabul edilerek zihinde bulunmas\u0131 halidir. Farkl\u0131 bi\u00e7imleri vard\u0131r. Bunlar\u0131n ba\u015f\u0131nda meta feti\u015fizmi, yani de\u011ferin, belirli bir emek zaman\u0131 harcanarak metaya kat\u0131lm\u0131\u015f insan eme\u011finin nicelik ve nitelik bak\u0131mdan ifadesi olmas\u0131na kar\u015f\u0131n, nesnenin varl\u0131\u011f\u0131na i\u00e7kin bir \u00f6zellik, form ya da hal olarak kabul edilmesi gelir. \u00d6ne \u00e7\u0131kan di\u011fer feti\u015fizm bi\u00e7imleri aras\u0131nda ki\u015fi feti\u015fizmi, toprak feti\u015fizmi, sermaye feti\u015fizmi, para feti\u015fizmi, kavram feti\u015fizmi ve din feti\u015fizmi say\u0131labilir. Bu noktadan sonra, feti\u015fizm ve k\u00fcltle\u015ftirme aras\u0131ndaki fark, ki\u015fi feti\u015fizmi ve ki\u015fi k\u00fclt\u00fc ba\u011flam\u0131nda konu edilebilir.(7)<\/p>\n

Genel anlamdaki ki\u015fi feti\u015fizmine nazaran ki\u015fi k\u00fclt\u00fcn\u00fc \u00f6zg\u00fcl k\u0131lan ko\u015ful, k\u00fclt\u00fc ba\u015fat alan kategorik bir hiyerar\u015fi olu\u015fturmas\u0131d\u0131r. Bu hiyerar\u015fi dahilinde, k\u00fclt\u00fcn d\u0131\u015f\u0131nda kalan di\u011fer t\u00fcm kategoriler, k\u00fclte olan yak\u0131nl\u0131klar\u0131 do\u011frultusunda, yukar\u0131dan a\u015fa\u011f\u0131ya do\u011fru s\u0131ralan\u0131rlar. Bu s\u0131ralamada k\u00fclte olan mesafe ne kadar az olur ise, ona atfedilen niteliklerden pay alma olana\u011f\u0131 da o kadar ger\u00e7ekle\u015fmi\u015f olur. Buradaki yak\u0131nl\u0131k ko\u015fulu, metaforik bir anlam\u0131n \u00f6tesindedir. Bu mesafe, ekonomik ve siyasi g\u00fc\u00e7 da\u011f\u0131l\u0131m\u0131 i\u00e7erisinde sahip olunan s\u00f6z hakk\u0131 derecelerine ve k\u00fclt\u00fcn politikas\u0131na ba\u011fl\u0131 olarak de\u011ferlendirilen yararl\u0131l\u0131k, i\u015flevsellik, ba\u011fl\u0131l\u0131k gibi \u00f6zel k\u0131staslara g\u00f6re \u015fekillenir. B\u00f6ylece s\u0131ralama belirlenir, k\u00fclt\u00fcn tebaas\u0131na eklemlenme tamamlan\u0131r.<\/p>\n

Marx, ister dini ister siyasi, k\u00fclt\u00fcn ilk kategori oldu\u011fu bir s\u0131ralamada, tebaadan beklenilenin daima kendini k\u00fclte adamas\u0131 ve yerine g\u00f6re fedak\u00e2rl\u0131k yapmas\u0131 oldu\u011funu belirtir.(8) Bunun gerek\u00e7esi olarak, bireyin ilkinde Tanr\u0131\u2019ya, varl\u0131\u011f\u0131n\u0131 ve cenneti, di\u011ferinde ise k\u00fclte, cennet misali sunulan toplumsal d\u00fczeni bor\u00e7lu olmas\u0131 g\u00f6sterilir. K\u00fclt kendisini burada bireylerin \u00fcst\u00fcnde, tebaan\u0131n beden bulmu\u015f hali olarak niteler. Bireylere k\u00fcltle\u015fmenin yo\u011funla\u015ft\u0131\u011f\u0131 oranda, tebaan\u0131n da y\u00fcceldi\u011fini a\u015f\u0131lar. K\u00fclt\u00fcn istekleri, b\u00fct\u00fcn bunlar\u0131n e\u015fli\u011finde bireye birer y\u00fck\u00fcml\u00fcl\u00fck olarak sunulur. Bu noktada k\u00fclt, istekleri yerine gelmedi\u011finde, bireylere yapt\u0131r\u0131m uygulamaya giri\u015fir. Bu yapt\u0131r\u0131m dolay\u0131s\u0131yla olu\u015fan korku mekanizmas\u0131, tebaas\u0131nda bulunan kimseleri kendisine ba\u011f\u0131ml\u0131 k\u0131lar. Bahsi ge\u00e7en ba\u011f\u0131ml\u0131l\u0131k halinin doruk noktas\u0131 ise k\u00fclt\u00fcn iktidar\u0131nda g\u00f6r\u00fcl\u00fcr.<\/p>\n

K\u00fclt\u00fcn iktidar\u0131<\/strong><\/p>\n

K\u00fclt\u00fcn iktidar olmas\u0131, kapitalist ili\u015fkiler dahilinde(9), devletin b\u00fct\u00fcnsel olarak otoriter ya da fa\u015fist bir nitelik ta\u015f\u0131d\u0131\u011f\u0131 veyahut b\u00f6ylesi bir e\u011filimin burjuva demokratik formu a\u015f\u0131nd\u0131racak ya da d\u0131\u015flayacak \u015fekilde y\u00fckseli\u015fe ge\u00e7ti\u011fi anlam\u0131na gelir.(10)<\/p>\n

Bu durum elbette ba\u015fta \u00fcretim ili\u015fkileri olmak \u00fczere, toplumsal ili\u015fkilerin k\u00fclt\u00fcn iktidar\u0131 i\u00e7in elveri\u015fli oldu\u011funu ya da elveri\u015fli hale getirilmeye \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6sterir.<\/p>\n

K\u00fclt iktidar\u0131 tek bir kimse etraf\u0131nda, hiyerar\u015fik bir \u015fekilde s\u0131ralanm\u0131\u015f k\u00fcmelerden olu\u015fur. B\u00f6ylesi bir d\u00fczende esas, devlet ve hatta toplum kavram\u0131yla \u00f6zde\u015fle\u015ftirilen k\u00fclt\u00fcn bekas\u0131d\u0131r.(11) S\u0131ralama d\u0131\u015f\u0131nda kalan bireyler, yani k\u00fcltle\u015ftirme fiilinin d\u0131\u015f\u0131nda kalanlar toplumsal a\u00e7\u0131dan edilgen k\u0131l\u0131nmak istenirler.(12) Dahas\u0131 k\u00fclt\u00fcn, dolay\u0131s\u0131yla onunla \u00f6zde\u015fle\u015ftirilen devletin, toplumun ve Tanr\u0131\u2019n\u0131n d\u00fc\u015fman\u0131 ilan edilirler.(13)
\nBu da beraberinde, muhalefeti olu\u015fturan bireylere y\u00f6nelik zor kullan\u0131m\u0131n\u0131 ve tebaan\u0131n taban\u0131 arac\u0131l\u0131\u011f\u0131yla kurulan bask\u0131 olanaklar\u0131n\u0131 getirir.<\/p>\n

K\u00fclt\u00fcn tebaas\u0131na dahil olan herkesi kapsayan bir \u00e7\u0131kar sistemi s\u00f6z konusudur. Bu sistem sayesinde, s\u0131n\u0131flar aras\u0131 uzla\u015fmaz kar\u015f\u0131tl\u0131klar, herkesin ayn\u0131 sistem \u00e7at\u0131s\u0131 alt\u0131nda bulu\u015fturulmas\u0131 ve s\u00f6z konusu kar\u015f\u0131tl\u0131klar\u0131n sistem d\u0131\u015f\u0131ndaki \u00f6znelere y\u00f6nlendirilmesiyle ge\u00e7i\u015ftirilmeye \u00e7al\u0131\u015f\u0131l\u0131r. Burada k\u00fclt ad\u0131na olu\u015fturulan ve bireylere dayat\u0131lan ideoloji bir har\u00e7 i\u015flevi g\u00f6r\u00fcr. Bu harc\u0131n her s\u00f6zc\u00fc\u011f\u00fcn\u00fcn ard\u0131nda ise, \u00e7\u0131karlar\u0131n s\u0131ralama uyar\u0131nca da\u011f\u0131l\u0131m\u0131 vard\u0131r. Bu da\u011f\u0131l\u0131m, k\u00fclt\u00fcn yak\u0131n\u0131nda olan burjuvazi ve \u00fcst ara s\u0131n\u0131flar d\u0131\u015f\u0131nda, e\u015fdeyi\u015fle i\u015f\u00e7iler ve alt ara s\u0131n\u0131flar nezdinde, sadece ya\u015fama ko\u015fullar\u0131n\u0131n korunmas\u0131na ve daha k\u00f6t\u00fc bir hal almamas\u0131na dayan\u0131r. \u015e\u00f6yle ki, \u00f6rne\u011fin s\u0131ralaman\u0131n en a\u015fa\u011f\u0131s\u0131nda bulunan s\u0131radan bir i\u015f\u00e7iye vaat edilen, tebaan\u0131n i\u00e7inde bulunmas\u0131 sayesinde, i\u015f bulabilmesinin di\u011ferlerine g\u00f6re daha olas\u0131 olmas\u0131, devlet taraf\u0131ndan sunulan katk\u0131lardan ve yard\u0131mlardan pay alabilmesinin daha m\u00fcmk\u00fcn olmas\u0131 ve kimi sosyal ve k\u00fclt\u00fcrel etkinliklere eri\u015febilme imk\u00e2nlar\u0131ndan daha \u00e7ok yararlanabilmesidir. K\u0131sacas\u0131, devlet taraf\u0131ndan ola\u011fan \u015fekilde sa\u011flanmas\u0131 beklenen ko\u015fullar, ola\u011fan\u00fcst\u00fc, e\u015fdeyi\u015fle sistemin bir par\u00e7as\u0131 olunmas\u0131 itibar\u0131yla m\u00fcmk\u00fcn k\u0131l\u0131nmaktad\u0131r. Bu durum, k\u00fclt ve taban\u0131 aras\u0131nda daimi bir muhta\u00e7l\u0131k ili\u015fkisi kuruldu\u011funu ve bu muhta\u00e7l\u0131k ili\u015fkisinin, tabana bir bah\u015fetme olarak sunuldu\u011funu g\u00f6stermektedir. Bunun d\u00fczene olan ba\u011f\u0131ml\u0131l\u0131k halinin s\u00fcrekli artan bir ivmede tutulmas\u0131n\u0131 sa\u011flad\u0131\u011f\u0131 s\u00f6ylenebilir.<\/p>\n

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Mussoli\u2019nin Fa\u015fist Parti\u2019sinin merkez binas\u0131, 1934.<\/figcaption><\/figure>\n

\u0130\u015f\u00e7iler, tebaa ve d\u0131\u015f\u0131ndakiler \u015feklinde par\u00e7alan\u0131rken, burjuvazi i\u00e7inde de, sistemin i\u00e7inde olanlardan olu\u015fan dar bir kesim, \u00f6rne\u011fin bir oligar\u015fi ve sistemin d\u0131\u015f\u0131nda kalanlar \u015feklinde bir ayr\u0131m bulundu\u011fu g\u00f6r\u00fcl\u00fcr. Fakat s\u00f6z konusu ayr\u0131m g\u00f6rece bir i\u00e7eri\u011fe sahiptir. Bu noktada sistemin d\u0131\u015f\u0131nda kalan kesimler, sisteme d\u0131\u015far\u0131dan eklemlenmek ve dolay\u0131s\u0131yla mahrum kald\u0131klar\u0131 imtiyazlar\u0131n bir k\u0131sm\u0131n\u0131 alabilmek i\u00e7in belirli bir siyasi ya da maddi bedel \u00f6demekle y\u00fck\u00fcml\u00fc k\u0131l\u0131n\u0131rlar. Bu s\u0131rada s\u00f6z konusu dar kesimi olu\u015fturan burjuva s\u0131n\u0131f\u0131 (ve var ise ona eklemlenen \u00fcst ara s\u0131n\u0131flar), bir yandan sermaye birikimini s\u00fcrd\u00fcr\u00fcrken, di\u011fer yandan sermaye birikiminin \u00f6n\u00fc merkezi iktidar olanaklar\u0131yla a\u00e7\u0131l\u0131r. Bu sonuncu ba\u011flam, \u00e7\u0131kar sistemi do\u011frultusundaki da\u011f\u0131l\u0131m\u0131n burjuvazi yarar\u0131na d\u00fc\u015fen k\u0131sm\u0131n\u0131 olu\u015fturur. Burada, siyasi imtiyazlar\u0131n yan\u0131 s\u0131ra, devlet ve kamu kaynaklar\u0131n\u0131n (\u00f6rne\u011fin vergilerden edinilen gelirler), ihaleler ve benzeri olanaklar arac\u0131l\u0131\u011f\u0131yla bahsi ge\u00e7en dar kesime aktar\u0131lmas\u0131 s\u00f6z konusudur. Bu dar kesimin ba\u015fl\u0131ca bile\u015feninin k\u00fclt olmas\u0131 ise beklenilen bir durumdur.<\/p>\n

Bu aktar\u0131lan \u00e7\u0131kar sistemindeki da\u011f\u0131l\u0131m ve da\u011f\u0131l\u0131m\u0131n tebaan\u0131n taban\u0131 taraf\u0131ndan itiraz edilmeksizin kabul\u00fc i\u00e7in gereken ideolojik dayatma daima k\u00fclt\u00fcn imzas\u0131n\u0131 ta\u015f\u0131r. Bu durum, d\u00fczenin korunmas\u0131 ve k\u00fclt\u00fcn korunmas\u0131 fiillerinin i\u00e7 i\u00e7e ge\u00e7ti\u011fini g\u00f6sterir.<\/p>\n

K\u00fclt iktidar\u0131nda
\ns\u0131n\u0131f m\u00fccadelesi<\/strong><\/p>\n

K\u00fcltle\u015ftirme dinen oldu\u011fu gibi siyaseten de \u00f6nemli \u00f6l\u00e7\u00fcde tap\u0131nma prati\u011fine dayan\u0131r. Tap\u0131nma her ikisinde de bir \u00e7\u0131kar do\u011frultusunda yap\u0131l\u0131r. Birincisinde cennet beklentisiyle, ikincisinde ise k\u00fclt\u00fcn bah\u015fettikleri i\u00e7in… Bu prati\u011fin s\u00fcrd\u00fcr\u00fclmesi, \u00e7\u0131kar sisteminin korunmas\u0131 bak\u0131m\u0131ndan elzemdir. \u00d6yle ki, aksi bir durumda, \u00f6rne\u011fin tap\u0131nma prati\u011fini m\u00fcmk\u00fcn k\u0131lan ideolojinin, kar\u015f\u0131tlar\u0131 taraf\u0131ndan \u00f6nemli \u00f6l\u00e7\u00fcde etkisiz k\u0131l\u0131nmas\u0131 halinde, da\u011f\u0131l\u0131mdan sadece ko\u015fullar\u0131n\u0131n daha fazla k\u00f6t\u00fcle\u015fmemesi s\u00f6z\u00fcn\u00fc alabilen tebaan\u0131n taban\u0131 i\u00e7in halihaz\u0131rda ince bir buz tabakas\u0131 kadar k\u0131r\u0131lgan olan ba\u011f\u0131ml\u0131l\u0131k halinin \u00e7atlamas\u0131 ve b\u00f6ylece d\u00fczenin s\u00fcratle \u00e7\u00f6kmesi ka\u00e7\u0131n\u0131lmaz olur. Bu ve benzeri tehlikelere kar\u015f\u0131 k\u00fcltten, sistemin i\u00e7inde ve d\u0131\u015f\u0131ndaki has\u0131mlar\u0131n\u0131 bast\u0131rmas\u0131 ve g\u00fcc\u00fcn\u00fc korumas\u0131 beklenir.<\/p>\n

K\u00fclt sistemin i\u00e7inden geli\u015febilecek olas\u0131 muhalefete kar\u015f\u0131 a\u00e7\u0131k veya \u00f6rt\u00fck birtak\u0131m \u00f6nlemler al\u0131r. \u00d6rne\u011fin sermayesini merkezi iktidar\u0131n olanaklar\u0131na ba\u011f\u0131ml\u0131 \u015fekilde b\u00fcy\u00fcten \u00f6zneleri s\u0131n\u0131rlamaya ve kendi pay\u0131n\u0131 toplam i\u00e7inde art\u0131rmaya \u00e7al\u0131\u015f\u0131r. Bu noktada, ileriki zamanlarda iktidar\u0131na tehdit olu\u015fturabilece\u011fini ya da hiyerar\u015fik s\u0131ralamay\u0131 bozabilece\u011fini \u00f6ng\u00f6rd\u00fc\u011f\u00fc kimseleri sistemin d\u0131\u015f\u0131na iter. Bu noktada burjuva s\u0131n\u0131f\u0131ndan, hizmet bedelleri gibi ifadeler alt\u0131nda ola\u011fanla\u015ft\u0131r\u0131lan avanta ve r\u00fc\u015fvet mekanizmas\u0131n\u0131n bile\u015fenlerine, ittifak kurulmu\u015f kurumlar\u0131n mensuplar\u0131na kadar herkes hedef olabilir.<\/p>\n

K\u00fclt, iktidar\u0131n\u0131 korumak i\u00e7in, olas\u0131 bir i\u00e7 muhalefeti daha olu\u015fmadan bast\u0131rmak, olu\u015ftuysa k\u0131sa s\u00fcre i\u00e7inde \u00fcstesinden gelmek ister. Bu noktada ba\u015fl\u0131ca dayana\u011f\u0131, s\u00f6z konusu muhalefet unsurlar\u0131n\u0131n s\u0131ralamadaki yerlerini daha a\u015fa\u011f\u0131da olanlara tesis etmek ve kar\u015f\u0131l\u0131\u011f\u0131nda, da\u011f\u0131l\u0131m kapsam\u0131nda daha az\u0131na raz\u0131 olmalar\u0131n\u0131 ve i\u00e7teki \u201chainler\u201di bast\u0131rmada etken rol \u00fcstlenmelerini sa\u011flamakt\u0131r.<\/p>\n

K\u00fclt\u00fcn sistemin d\u0131\u015f\u0131ndaki has\u0131mlar\u0131 denildi\u011finde ise, d\u00fczenin s\u00fcrd\u00fcr\u00fclmesinden \u00e7\u0131kar\u0131 olmayanlar ya da \u00e7\u0131kar\u0131 m\u00fcmk\u00fcn oldu\u011funca en aza indirgenmi\u015f olanlar anla\u015f\u0131l\u0131r. Edilgen k\u0131l\u0131namayan kesim, d\u00fczenin s\u00fcrd\u00fcr\u00fclmesinden \u00e7\u0131kar\u0131 olmayan ve ba\u015fl\u0131ca unsuru i\u015f\u00e7iler olan kesimin \u00f6rg\u00fctl\u00fc g\u00fc\u00e7leridir. Bu g\u00fc\u00e7ler bir yandan k\u00fclt\u00fcn iktidar\u0131n\u0131 geriletmek ve onu nihai olarak y\u0131kmak amac\u0131yla hareket ederlerken, bir yandan da k\u00fclt\u00fcn taban\u0131n\u0131, onlara sunulan da\u011f\u0131l\u0131m adaletsizli\u011fini ve ideolojinin koflu\u011funu te\u015fhir ederek, ad\u0131m ad\u0131m par\u00e7alamaya ve kalabal\u0131klar\u0131 kendi b\u00fcnyesine katmaya \u00e7al\u0131\u015f\u0131r. Burada k\u00fclt\u00fcn kar\u015f\u0131l\u0131\u011f\u0131, t\u00fcm zor ve bask\u0131 mekanizmalar\u0131n\u0131n kullan\u0131lmas\u0131d\u0131r. Bu ba\u011flamda d\u00fc\u015f\u00fcnce, ifade, toplanma ve protesto gibi en temel hak ve \u00f6zg\u00fcrl\u00fcklerin kullan\u0131lmas\u0131n\u0131 engellemeye ve d\u00fczen d\u0131\u015f\u0131 t\u00fcm giri\u015fimleri bast\u0131rmaya \u00e7al\u0131\u015f\u0131r.<\/p>\n

K\u00fclt\u00fcn ba\u015fl\u0131ca dayanak noktas\u0131, r\u0131zas\u0131n\u0131 ald\u0131\u011f\u0131 kalabal\u0131klar ve bu kalabal\u0131klar\u0131 istedi\u011fi \u015fekilde y\u00f6nlendirebilme olana\u011f\u0131d\u0131r. Bunlar\u0131n sa\u011flanmas\u0131 a\u00e7\u0131s\u0131ndan siyaset, hukuk, e\u011fitim, din, k\u00fclt\u00fcr gibi toplumsal bilin\u00e7 bi\u00e7imleri dahilindeki zor, bask\u0131 ve manip\u00fclasyon ara\u00e7lar\u0131 ne kadar etkili olurlarsa olsunlar, k\u00fclt\u00fcn bizatihi kalabal\u0131klar\u0131n i\u00e7inde bulunmas\u0131, olmazsa olmaz bir ko\u015ful olarak belirir.<\/p>\n

\"\"
K\u00fclt\u00fcn ba\u015fl\u0131ca dayanak noktas\u0131, r\u0131zas\u0131n\u0131 ald\u0131\u011f\u0131 kalabal\u0131klar ve bu kalabal\u0131klar\u0131 istedi\u011fi \u015fekilde y\u00f6nlendirebilme olana\u011f\u0131d\u0131r.<\/figcaption><\/figure>\n

Walter Benjamin tam da bu k\u0131sm\u0131n anla\u015f\u0131lmas\u0131 bak\u0131m\u0131ndan son derece \u00f6nemli bir noktaya i\u015faret eder. Benjamin fa\u015fizmin ayakta kalabilmek i\u00e7in kalabal\u0131klar\u0131 bir araya getirmeye ihtiya\u00e7 duydu\u011funu, bunun i\u00e7in onlara sahte bir kendini ifade etme ortam\u0131 sundu\u011funu belirtir.(14) Bu ise politik ya\u015fam\u0131n estetize edilmesiyle m\u00fcmk\u00fcn k\u0131l\u0131n\u0131r. B\u00f6ylece poster, bayrak, sembol, s\u00fcsleme gibi bir\u00e7ok ara\u00e7 kullan\u0131larak, belirli bir rit\u00fcel alan\u0131 olu\u015fturulur. Bu alan k\u00fclt\u00fcn s\u00f6ylevlerini ve kalabal\u0131klar\u0131n hayk\u0131r\u0131\u015flar\u0131n\u0131 i\u00e7eren rit\u00fceller i\u00e7in uygun zemini meydana getirir. Bu rit\u00fcel \u00f6rne\u011fin k\u00fclt\u00fcn i\u00e7 ve d\u0131\u015f d\u00fc\u015fmana s\u00f6vg\u00fclerini i\u00e7eren bir ayini and\u0131rabilir. Bu ve di\u011fer \u00f6rneklerin her biri, k\u00fclt\u00fcn liderli\u011fi alt\u0131nda d\u00fc\u015fmana kar\u015f\u0131 birer sava\u015f \u00e7a\u011fr\u0131s\u0131d\u0131r. Bulundu\u011fu ortam\u0131n etkisi alt\u0131ndaki birey, sava\u015f \u00e7a\u011fr\u0131s\u0131n\u0131 kar\u015f\u0131layarak, fark\u0131nda olmaks\u0131z\u0131n d\u00fczenin varl\u0131\u011f\u0131n\u0131 peki\u015ftirir. Dahas\u0131, kimi zaman hayali kimi zaman reel olan s\u00f6z konusu sava\u015f i\u00e7in ba\u015fl\u0131ca fedak\u00e2rl\u0131klar, bir kez daha bireyin kendisine y\u00fcklenir. Buna bireyin d\u00fczenden kaynaklanan ba\u015fl\u0131ca sorunlar\u0131n\u0131n has\u0131ralt\u0131 edilmesi ve bu sorunlar dolay\u0131s\u0131yla olu\u015fan \u00f6fkenin k\u00fclt taraf\u0131ndan istismar edilerek has\u0131mlar\u0131na y\u00f6nlendirilmesi de e\u015flik eder.<\/p>\n

Kapitalizmin irili ufakl\u0131 bir\u00e7ok k\u00fclt iktidar\u0131 g\u00f6rd\u00fc\u011f\u00fc s\u00f6ylenebilir. Ne var ki bir k\u00fclte ba\u011fl\u0131 olan iktidar\u0131n \u00f6mr\u00fc, \u00e7o\u011funlukla o k\u00fclt\u00fcn cismi veyahut sembolik \u00f6mr\u00fcyle s\u0131n\u0131rl\u0131 olmu\u015ftur. Bu noktada ya k\u00fclt\u00fcn yerine bir yenisi ikame edilmi\u015f ve yeni bir k\u00fclt\u00fcn y\u00fckseli\u015fiyle sistem yeniden d\u00fczenlenmi\u015ftir; ya da k\u00fclt\u00fcn ard\u0131ndan sistem onu vek\u00e2leten bir s\u00fcre daha s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. Ne var ki belirli bir y\u00fcze g\u00f6re d\u00fczenlenmi\u015f sistemi yeniden d\u00fczenleme ya da onu oldu\u011fu gibi koruma olana\u011f\u0131 olduk\u00e7a d\u00fc\u015f\u00fckt\u00fcr. \u00d6yle ki de\u011fi\u015fecek olan sadece bir y\u00fcz de\u011fil ayn\u0131 zamanda m\u00fclkiyet ili\u015fkileri ve ona ba\u011fl\u0131 olarak t\u00fcm ili\u015fkiler a\u011f\u0131d\u0131r.<\/p>\n

D\u0130PNOTLAR<\/strong><\/p>\n

1)<\/strong> \u00d6rne\u011fin bkz. Cicero, De Natura Deorum Libri Tres Volume 2, Cambridge: Cambridge Library Collection, 2010, s.27 (\u00a7 71, par. 10).<\/p>\n

2)<\/strong> \u00d6rne\u011fin kom\u00fcnistlerin ki\u015fi k\u00fclt\u00fc kar\u015f\u0131s\u0131ndaki d\u00fc\u015f\u00fcnce ve tutumlar\u0131n\u0131 aktard\u0131\u011f\u0131 bir ba\u011flam i\u00e7in bkz. Karl Marx, \u201cMarx to Wilhelm Blos. 10 November\u201d, Marx & Engels Collected Works Volume 45 i\u00e7inde, London: Lawrence & Wishart, 2010, s.288.<\/p>\n

3)<\/strong> Karl Marx, \u201cComments on Latest Prussian Cencorship Instruction\u201d, Marx & Engels Collected Works Volume 1 i\u00e7inde, London: Lawrence & Wishart, 2010, ss.118, 189.<\/p>\n

4)<\/strong> Friedrich Engels, \u201cThe Condition of England. The English Constitution II\u201d, Marx & Engels Collected Works Volume 3 i\u00e7inde, London: Lawrence & Wishart, 2010, s.493.<\/p>\n

5)<\/strong> Karl Marx, \u201cHerr Vogt\u201d, Marx & Engels Collected Works Volume 17 i\u00e7inde, 2010, s.37.<\/p>\n

6)<\/strong> Marx\u2019\u0131n yabanc\u0131la\u015fma, meta feti\u015fizmi, \u015feyle\u015fme, bilincin yabanc\u0131la\u015fmas\u0131 ve yan\u0131lsama bi\u00e7imleri kavramlar\u0131na ili\u015fkin kapsaml\u0131 bir \u00e7al\u0131\u015fma i\u00e7in bkz. \u00d6nder Kulak, \u201cKarl Marx\u2019ta Yabanc\u0131la\u015fma, Meta Feti\u015fizmi ve \u015eeyle\u015fme Kavramlar\u0131\u201d, Marx ve Sonras\u0131: Marksist D\u00fc\u015f\u00fcnceye Katk\u0131lar i\u00e7inde, \u0130stanbul: \u0130thaki Yay\u0131nlar\u0131, 2017.<\/p>\n

7)<\/strong> Marx\u2019\u0131n bu \u00e7al\u0131\u015fma s\u0131ras\u0131nda referans verilenler d\u0131\u015f\u0131nda k\u00fcltle\u015ftirme fiiline ili\u015fkin kimi di\u011fer kullan\u0131mlar\u0131 i\u00e7in bkz. Karl Marx, \u201cNotebooks on Epicurean Philosophy\u201d, Marx & Engels Collected Works Volume 1 i\u00e7inde, London: Lawrence & Wishart, 2010, s.495; \u201cThe Holy Family, or Critique of Critical Criticism\u201d, Marx & Engels Collected Works Volume 4 i\u00e7inde, London: Lawrence & Wishart, 2010, s. 144; \u201cEconomic Works 1857-1861\u201d, Marx & Engels Collected Works Volume 28 i\u00e7inde, London: Lawrence & Wishart, 2010, s.164.<\/p>\n

7)<\/strong>Karl Marx & Friedrich Engels, \u201cThe German Ideology\u201d, Marx & Engels Collected Works Volume 5 i\u00e7inde, London: Lawrence & Wishart, 2010, ss.29, 198, 221, 363. Ayr\u0131ca Engels i\u00e7in bkz. Friedrich Engels, \u201cLudwig Feuerbach and the End of Classical German Philosophy\u201d, Marx & Engels Collected Works Volume 26 i\u00e7inde, London: Lawrence & Wishart, 2010, s. 381; Friedrich Engels, \u201cEngels to Eduard Bernstein. 10 May\u201d, Marx & Engels Collected Works Volume 46 i\u00e7inde, London: Lawrence & Wishart, 2010, s.256.<\/p>\n

8)<\/strong> Karl Marx, \u201cThe Hohenzollern General Plan of Reform\u201d, Marx & Engels Collected Works Volume 9 i\u00e7inde, 2010, s.67.<\/p>\n

9)<\/strong> Bu \u00e7al\u0131\u015fmada devlet kapitalizmi a\u011f\u0131rl\u0131\u011f\u0131 alt\u0131ndaki yap\u0131lar tart\u0131\u015fman\u0131n d\u0131\u015f\u0131nda b\u0131rak\u0131lm\u0131\u015ft\u0131r.<\/p>\n

10)<\/strong> Bu noktada her k\u00fclt iktidar\u0131n\u0131n otoriter ya da fa\u015fist bir nitelik ta\u015f\u0131d\u0131\u011f\u0131, ancak her otoriter ve \u00f6rt\u00fck fa\u015fist iktidar\u0131n bir k\u00fclt\u00fc zorunlu k\u0131lmad\u0131\u011f\u0131 belirtilebilir. Bu noktada bir k\u00fclt\u00fc yap\u0131sal ve dolay\u0131s\u0131yla zorunlu k\u0131lan iktidar bi\u00e7imi aleni fa\u015fizmdir.<\/p>\n

11)<\/strong> Bu s\u0131ralama Naziler taraf\u0131ndan, F\u00fchrer\u2019in her \u015feyin \u00fcst\u00fcnde oldu\u011fu fikrine dayanan F\u00fchrerprinzip ilkesi uyar\u0131nca gerek\u00e7elendiriliyordu.<\/p>\n

12)<\/strong> Bu nokta Carl Schmitt\u2019in dost ve d\u00fc\u015fman ayr\u0131m\u0131na dair fikirleri do\u011frultusunda d\u00fc\u015f\u00fcn\u00fclebilir. \u00d6rne\u011fin bkz. Carl Schmitt, The Concept of the Political, \u00c7ev. George Schwab, Chicago and London: The University of Chicago Press, 1995, s.21.<\/p>\n

13)<\/strong> \u00d6rne\u011fin Francisco Franco kendisine muhalif olan herkesi \u0130spanya\u2019n\u0131n ve H\u0131ristiyanl\u0131\u011f\u0131n d\u00fc\u015fman\u0131 ilan ediyordu.<\/p>\n

14)<\/strong> Walter Benjamin, \u201cTekni\u011fin Olanaklar\u0131yla Yeniden \u00dcretilebildi\u011fi \u00c7a\u011fda Sanat Yap\u0131t\u0131\u201d, Pasajlar i\u00e7inde, \u00c7ev. Ahmet Cemal, \u0130stanbul: Yap\u0131 Kredi Yay\u0131nlar\u0131, 2002, s.77-78.<\/p>\n

Kaynak: <\/strong>Bilim ve Gelecek, Say\u0131:167, Ocak 2018, s.66-69<\/p>\n","protected":false},"excerpt":{"rendered":"

K\u00fclt s\u00f6zc\u00fc\u011f\u00fcn\u00fcn etimolojik k\u00f6keni, t\u0131pk\u0131 k\u00fclt\u00fcr gibi, T\u00fcrk\u00e7e kar\u015f\u0131l\u0131\u011f\u0131 \u201ci\u015flemek, yeti\u015ftirmek, d\u00fczenlemek\u201d gibi ifadeler olan Latince colere fiilinde bulunur. Cicero dini (religio) tan\u0131mlarken, T\u00fcrk\u00e7e kar\u015f\u0131l\u0131\u011f\u0131 \u201ctanr\u0131lar\u0131n i\u015flenmesi\u201d olan cultus deorum ifadesini kullan\u0131r.(1) Bu kullan\u0131mda cultus, colere fiilinin \u00e7ekimlerinden birini temsil eder. Cicero\u2019nun bu ve di\u011fer kullan\u0131mlar\u0131 incelendi\u011finde, i\u015flemekten kastedilenin, tanr\u0131lar i\u00e7in kendini adama noktas\u0131nda fiillerde […]<\/p>\n","protected":false},"author":1173,"featured_media":35183,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[1],"tags":[727,2175,333,3264,5000,4999],"class_list":["post-35182","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-genel","tag-fasizm","tag-kult","tag-marx","tag-napoleon","tag-personenkultus","tag-sinif-savasimi"],"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