21.y\u00fczy\u0131l\u0131 s\u00fcr\u00fcyoruz ve 150 y\u0131l \u00f6nce geli\u015ftirilmi\u015f bir kuram\u0131 -bir tarih tart\u0131\u015fmas\u0131 yapmak i\u00e7in de\u011fil, gelece\u011fe uzanabilmenin esin kaynaklar\u0131n\u0131 bulabilmek i\u00e7in- kapak yap\u0131yoruz. Neden? Tarihin (s\u0131n\u0131fl\u0131l\u0131\u011f\u0131n) sonunu kim getirebilir? Bu kadim \u00fctopyan\u0131n, bir \u00fctopya olmaktan \u00e7\u0131k\u0131p ger\u00e7ekle\u015febilmesine hangi fikir ak\u0131m\u0131 \u00f6nc\u00fcl\u00fck edebilir? Neo-liberalizm mi, kom\u00fcnizm mi? Kapitalizm mi, sosyalizm mi? \u0130nsanl\u0131\u011f\u0131n g\u00fcvenlik, e\u015fitlik ve \u00f6zg\u00fcrl\u00fck gibi kadim \u00fctopyalar\u0131na hangi s\u0131n\u0131f\u0131n \u00f6nc\u00fcl\u00fc\u011f\u00fcnde ve hangi kuram\u0131n bayra\u011f\u0131 alt\u0131nda ula\u015fabiliriz? Bu dosyam\u0131zla, bu sorulara verilmi\u015f bir b\u00fcy\u00fck yan\u0131t\u0131 an\u0131msatmak istedik. <\/em><\/p>\n Bilim ve Gelecek Kitapl\u0131\u011f\u0131\u2019ndan \u00e7\u0131kacak olan \u201cMarksizmin Ba\u015fyap\u0131tlar\u0131\u201d, iki ciltlik bir kitap olarak tasarland\u0131. \u0130lki 19. y\u00fczy\u0131l\u0131, ikincisi 20. y\u00fczy\u0131l\u0131 kapsayacak. Haz\u0131rl\u0131\u011f\u0131 son a\u015famaya yakla\u015fan birinci cilt birka\u00e7 ay i\u00e7inde okurun elinde olacak. Bilim ve Gelecek<\/em>\u2019in bu say\u0131s\u0131ndaki \u201cMarksizmin Ba\u015fyap\u0131tlar\u0131 – 19. Y\u00fczy\u0131l\u201d dosyas\u0131 ise, bu hacimli kitab\u0131n \u00e7ok k\u0131sa bir \u00f6zeti niteli\u011finde. – K. Marx, 1844 El Yazmalar\u0131<\/em> (1844) Dosyam\u0131zda bu eserlerin \u00e7o\u011funun \u00f6zet de\u011ferlendirmelerini bulacaks\u0131n\u0131z. ***<\/p>\n Karl Marx bir 19. y\u00fczy\u0131l d\u00fc\u015f\u00fcn\u00fcr\u00fc m\u00fc? 5 May\u0131s 1818\u2019de do\u011fup, 14 Mart 1883\u2019te \u00f6ld\u00fc\u011f\u00fcne g\u00f6re \u00f6yle. Marx, Avrupal\u0131 bir d\u00fc\u015f\u00fcn\u00fcr m\u00fc? Prusya Krall\u0131\u011f\u0131\u2019na ba\u011fl\u0131 Trier kentinde do\u011fup, ilk gen\u00e7li\u011fini Almanya\u2019da ge\u00e7irip, 1843-49 aras\u0131ndaki \u00e7alkant\u0131l\u0131 y\u0131llarda Paris-Br\u00fcksel aras\u0131nda mekik dokuduktan sonra Londra\u2019ya gidip \u00f6mr\u00fcn\u00fcn sonuna dek orada kald\u0131\u011f\u0131na g\u00f6re \u00f6yle. Fakat bunlar so\u011fuk ansiklopedik bilgiler. Marx\u2019\u0131 \u201cAvrupal\u0131 bir 19. y\u00fczy\u0131l d\u00fc\u015f\u00fcn\u00fcr\u00fc\u201d olarak nitelemek, onu ve Friedrich Engels ile birlikte olu\u015fturdu\u011fu kuram\u0131n\u0131 hi\u00e7 anlamamak olurdu. \u00c7\u00fcnk\u00fc bu kuram\u0131n y\u00f6nlendirdi\u011fi pratikler d\u00fcnyan\u0131n her k\u00f6\u015fesinde ya\u015fand\u0131 ve ya\u015fan\u0131yor. 21. y\u00fczy\u0131l\u0131 s\u00fcrd\u00fc\u011f\u00fcm\u00fcz g\u00fcn\u00fcm\u00fczde dahi, var olan\u0131 a\u015farak gelece\u011fe uzanmak isteyenler yine bu kuramdan esinleniyorlar. Karl Marx d\u00fcnyal\u0131d\u0131r ve \u00f6yle anla\u015f\u0131l\u0131yor ki gelece\u011fin d\u00fc\u015f\u00fcn\u00fcr\u00fcd\u00fcr. Bu, tarih boyunca \u00e7ok az d\u00fc\u015f\u00fcn\u00fcre ve kuram\u0131na nasip olmu\u015f bir \u00f6zellik. Nedir Marx\u2019\u0131n ve Marksizmin s\u0131rr\u0131?<\/p>\n ***<\/p>\n B\u00fcy\u00fck d\u00fc\u015f\u00fcnsel devrimler insanl\u0131\u011fa yeni bak\u0131\u015f a\u00e7\u0131lar\u0131, yeni y\u00f6ntemler getirirler. B\u00fcy\u00fckl\u00fckleri, esas olarak var olan sorulara verdikleri yan\u0131tlardan de\u011fil, yan\u0131t verilmesi gereken yeni sorular\u0131 g\u00fcndeme sokmalar\u0131ndan kaynaklan\u0131r. \u0130nsanl\u0131\u011fa o g\u00fcne dek bilinmeyen yeni pencereler, yeni kap\u0131lar a\u00e7arlar. Var olan\u0131 k\u00f6kten de\u011fi\u015ftirirler ve insanl\u0131k art\u0131k her \u015feye, her s\u00fcrece, bu k\u00f6kl\u00fc de\u011fi\u015fikli\u011fin getirdi\u011fi yeni y\u00f6ntemlerle bakar ve yeni bir ke\u015fifler \u00e7a\u011f\u0131 ba\u015flar. Devrimler, \u00e7a\u011f kapamalar\u0131yla de\u011fil \u00e7a\u011f a\u00e7malar\u0131yla, y\u0131kt\u0131klar\u0131yla de\u011fil yapmaya ba\u015flad\u0131klar\u0131yla ger\u00e7ek birer devrim olurlar. Marx\u2019\u0131n olu\u015fturdu\u011fu kuram, bu t\u00fcr d\u00fc\u015f\u00fcnsel devrimlerin en g\u00fczel \u00f6rneklerinden biridir. ***<\/p>\n Marx sadece bir kapitalizm ele\u015ftirmeni de\u011fildi; bir uygarl\u0131k (s\u0131n\u0131fl\u0131l\u0131k) ele\u015ftirisi yapt\u0131. Tabii ki materyalist bir bilim ve d\u00fc\u015f\u00fcn insan\u0131 olarak i\u00e7inde ya\u015fad\u0131\u011f\u0131 toplumu, d\u00f6neminin Avrupa\u2019s\u0131nda gemi az\u0131ya alm\u0131\u015f kapitalizmi analiz etti ve keskin bir ele\u015ftiri s\u00fczgecinden ge\u00e7irdi. Ama ula\u015ft\u0131\u011f\u0131 sonu\u00e7lar, i\u00e7inde bulundu\u011fu mek\u00e2n\u0131 ve zaman\u0131 a\u015fm\u0131\u015ft\u0131r. Bir \u201cAnti-Kapitalist Manifesto\u201d yazmad\u0131, \u201cKom\u00fcnist Manifesto\u201d yazd\u0131. Her t\u00fcrden s\u0131n\u0131fl\u0131l\u0131\u011f\u0131n, s\u00f6m\u00fcr\u00fcn\u00fcn, ezilmenin, e\u015fitsizli\u011fin, \u00f6zg\u00fcrl\u00fcks\u00fczl\u00fc\u011f\u00fcn ve yabanc\u0131la\u015fman\u0131n k\u00f6kenine inmeye ve bunlar\u0131n nas\u0131l ortadan kald\u0131r\u0131labilece\u011finin yollar\u0131n\u0131 bulmaya \u00e7al\u0131\u015ft\u0131. Marx\u2019\u0131n, toplum kuram\u0131n\u0131 olu\u015ftururken geli\u015ftirdi\u011fi kavramlar sadece Avrupa\u2019ya ve 19. y\u00fczy\u0131la \u00f6zg\u00fc de\u011fildir, evrensel niteliktedir. ***<\/p>\n Marx\u2019\u0131n ele\u015ftirisinin kapsam\u0131, tarih ile birle\u015fmemizi sa\u011flar. \u0130nsanl\u0131k, ilk uygar toplumlar ortaya \u00e7\u0131kt\u0131\u011f\u0131ndan beri, yani insanlar kar\u015f\u0131t \u00e7\u0131karlar\u0131 olan s\u0131n\u0131flara b\u00f6l\u00fcnd\u00fc\u011f\u00fcnden beri, yeniden s\u0131n\u0131fs\u0131zl\u0131\u011fa ula\u015fabilmek i\u00e7in, e\u015fitlik ve \u00f6zg\u00fcrl\u00fck i\u00e7in m\u00fccadele ediyorlar. Tarihin motoru, s\u00f6m\u00fcr\u00fclenlerin s\u00f6m\u00fcrenlere, ezilenlerin ezenlere, y\u00f6netilenlerin y\u00f6netenlere kar\u015f\u0131 bu s\u0131n\u0131f m\u00fccadelesidir. S\u00fcmerlerden g\u00fcn\u00fcm\u00fcze dek s\u00fcren bu sava\u015f\u0131m, insanl\u0131\u011f\u0131n her d\u00f6nemde ula\u015fabildi\u011fi d\u00fc\u015f\u00fcnce d\u00fczeyine ko\u015fut olarak \u00e7ok \u00e7e\u015fitli ideolojilerin bayra\u011f\u0131 alt\u0131nda verilmi\u015ftir. Marx ve Engels\u2019in olu\u015fturduklar\u0131 kuram, asl\u0131nda bu binlerce y\u0131ll\u0131k m\u00fccadele zincirinin g\u00fcn\u00fcm\u00fczde ula\u015f\u0131lm\u0131\u015f son halkas\u0131d\u0131r. Tarih boyu ezilen s\u0131n\u0131flar\u0131n verdikleri m\u00fccadelenin ve bu b\u00fcy\u00fck pratik i\u00e7inde geli\u015ftirilmi\u015f d\u00fc\u015f\u00fcncelerin g\u00fcn\u00fcm\u00fczdeki sentezidir. ***<\/p>\n Ba\u015f\u0131n g\u00f6\u011fe eri\u015fmesi i\u00e7in ayaklar\u0131n yere sa\u011flam basmas\u0131 gerekir. Marx ve Engels, Ayd\u0131nlanma filozoflar\u0131n\u0131, \u00fctopyac\u0131 sosyalizmi, burjuva materyalizmini ve klasik Alman felsefesini keskin bir ele\u015ftiriden ge\u00e7irdiler. Hatta denebilir ki, Marksist kuram bu ele\u015ftirinin temelinde y\u00fckselmi\u015ftir. Fakat di\u011fer yandan aristokrasiye kar\u015f\u0131 m\u00fccadelenin yaratt\u0131\u011f\u0131 bu d\u00fc\u015f\u00fcnsel birikimin de hakk\u0131n\u0131 verdiler. Engels, \u00dctopik Sosyalizm ve Bilimsel Sosyalizm<\/em> adl\u0131 eserinin Almanca birinci bask\u0131s\u0131na (1882) yazd\u0131\u011f\u0131 \u00f6ns\u00f6z\u00fc \u015f\u00f6yle bitirir: \u201c\u2026biz Alman sosyalistleri, hem Saint-Simon, Fourier ve Owen\u2019dan, hem de Kant, Fichte ve Hegel\u2019den kaynakland\u0131\u011f\u0131m\u0131z i\u00e7in gurur duyuyoruz.\u201d Lenin de \u201cMarksizmin \u00dc\u00e7 Kayna\u011f\u0131 ve \u00dc\u00e7 \u00d6\u011fesi\u201d ba\u015fl\u0131kl\u0131 \u00fcnl\u00fc makalesinde bu noktaya vurgu yapar: \u201c(Marksist \u00f6\u011freti) Alman felsefesi, \u0130ngiliz ekonomi politi\u011fi ve Frans\u0131z sosyalizminin temsil etti\u011fi, insanl\u0131\u011f\u0131n 19. y\u00fczy\u0131lda yaratt\u0131\u011f\u0131 en iyi \u00fcr\u00fcnlerin, me\u015fru miras\u00e7\u0131s\u0131d\u0131r\u2026 Marksizmin \u00fc\u00e7 kayna\u011f\u0131 ve ayn\u0131 zamanda \u00fc\u00e7 \u00f6\u011fesi bunlard\u0131r.\u201d ***<\/p>\n 21. y\u00fczy\u0131l\u0131 s\u00fcr\u00fcyoruz ve 150 y\u0131l \u00f6nce geli\u015ftirilmi\u015f bir kuram\u0131 -bir tarih tart\u0131\u015fmas\u0131 yapmak i\u00e7in de\u011fil, gelece\u011fe uzanabilmenin esin kaynaklar\u0131n\u0131 bulabilmek i\u00e7in- kapak yap\u0131yoruz. Neden? 21.y\u00fczy\u0131l\u0131 s\u00fcr\u00fcyoruz ve 150 y\u0131l \u00f6nce geli\u015ftirilmi\u015f bir kuram\u0131 -bir tarih tart\u0131\u015fmas\u0131 yapmak i\u00e7in de\u011fil, gelece\u011fe uzanabilmenin esin kaynaklar\u0131n\u0131 bulabilmek i\u00e7in- kapak yap\u0131yoruz. Neden? Tarihin (s\u0131n\u0131fl\u0131l\u0131\u011f\u0131n) sonunu kim getirebilir? Bu kadim \u00fctopyan\u0131n, bir \u00fctopya olmaktan \u00e7\u0131k\u0131p ger\u00e7ekle\u015febilmesine hangi fikir ak\u0131m\u0131 \u00f6nc\u00fcl\u00fck edebilir? Neo-liberalizm mi, kom\u00fcnizm mi? Kapitalizm mi, sosyalizm mi? \u0130nsanl\u0131\u011f\u0131n g\u00fcvenlik, e\u015fitlik ve \u00f6zg\u00fcrl\u00fck […]<\/p>\n","protected":false},"author":493,"featured_media":42053,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[144,38,512,510],"tags":[5247,6018],"class_list":["post-42052","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-107-sayi","category-dergi-sayilari","category-parantez","category-surekli-bolumler","tag-ender-helvacioglu","tag-marksizmin-basyapitlari"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/42052","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/users\/493"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=42052"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/42052\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media\/42053"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=42052"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=42052"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=42052"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\nKitab\u0131 haz\u0131rlarken \u00f6ncelikle, bu konuda birikimi olan dostlar\u0131m\u0131za dan\u0131\u015farak bir liste tespit ettik. 19. y\u00fczy\u0131l i\u00e7in fazla zorlanmad\u0131k; dan\u0131\u015fmanlar\u0131m\u0131z\u0131n hepsi, birka\u00e7 farkla, ayn\u0131 listeyi g\u00f6nderdiler. Listemiz Marx ve Engels\u2019in an\u0131t eserlerinden olu\u015ftu (20. y\u00fczy\u0131l listesini olu\u015fturmak do\u011fal olarak bu kadar kolay olmayabilir). Daha sonra bilgisine ve birikimine g\u00fcvendi\u011fimiz T\u00fcrkiyeli Marksist ara\u015ft\u0131rmac\u0131 ve yazarlardan listedeki eserleri de\u011ferlendirmelerini istedik. Yaz\u0131lar\u0131n, bir kitap tan\u0131t\u0131m\u0131n\u0131n \u00f6tesinde, s\u00f6z konusu eserin tarihsel rol\u00fcn\u00fc, Marksizmin d\u00fc\u015f\u00fcnsel tarihindeki yerini ve g\u00fcn\u00fcm\u00fczdeki \u00f6nemini yans\u0131tan kapsaml\u0131 makaleler olmas\u0131na dikkat ettik. Kitab\u0131m\u0131z bu makalelerden ve ek olarak Marksist kuram\u0131n baz\u0131 temel metinlerinden olu\u015facak. Yazarlar\u0131m\u0131zdan, kitaba girecek makalelerinin yan\u0131 s\u0131ra, ayn\u0131 konuda bir de \u00f6zet metin yazmalar\u0131n\u0131 rica ettik. \u0130\u015fte elinizdeki dosya bu \u00f6zet metinlerden olu\u015fmaktad\u0131r.
\nListemizde \u015fu eserler bulunuyor:<\/p>\n
\n– F. Engels, \u0130ngiltere\u2019de Emek\u00e7i S\u0131n\u0131flar\u0131n Durumu<\/em> (1844)
\n– K. Marx ve F. Engels, Kutsal Aile<\/em> (1845)
\n– K. Marx ve F. Engels, Alman \u0130deolojisi<\/em> (1845)
\n– K. Marx, Felsefenin Sefaleti<\/em> (1847)
\n– K. Marx ve F. Engels, Kom\u00fcnist Parti Manifestosu<\/em> (1848)
\n– F. Engels, Almanya\u2019da K\u00f6yl\u00fc Sava\u015flar\u0131<\/em> (1850)
\n– K. Marx, Fransa\u2019da S\u0131n\u0131f M\u00fccadeleleri<\/em> 1848-1850<\/em> (1852)
\n– K. Marx, Louis Bonaparte\u2019\u0131n 18. Brumaire\u2019i<\/em> (1852)
\n– F. Engels, Almanya\u2019da Devrim ve Kar\u015f\u0131 Devrim<\/em> (1852)
\n– K. Marx, Kapitalizm \u00d6ncesi Ekonomi \u015eekilleri (Formen)<\/em> (1857)
\n– K. Marx, Grundrisse<\/em> (1857)
\n– K. Marx, Ekonomi-Politi\u011fin Ele\u015ftirisine Katk\u0131<\/em> (1859)
\n– K. Marx, Kapital<\/em> (I: 1867, II:1893, III: 1894)
\n– K. Marx, Fransa\u2019da \u0130\u00e7 Sava\u015f<\/em> (1871)
\n– K. Marx, Gotha Program\u0131n\u0131n Ele\u015ftirisi<\/em> (1875)
\n– F. Engels, Anti-D\u00fchring<\/em> (1877)
\n– F. Engels, \u00dctopik Sosyalizm Bilimsel Sosyalizm<\/em> (1880)
\n– F. Engels, Do\u011fan\u0131n Diyalekti\u011fi<\/em> (1883)
\n– F. Engels, Ailenin \u00d6zel M\u00fclkiyetin Devletin K\u00f6keni<\/em> (1884)<\/p>\n
\nGerek kitap gerekse elinizdeki dosya bir tarih \u00e7al\u0131\u015fmas\u0131 de\u011fil. \u00c7\u00fcnk\u00fc Marx\u2019\u0131n kuram\u0131 hen\u00fcz tarihteki yerini alm\u0131\u015f, miad\u0131n\u0131 doldurmu\u015f, art\u0131k esin kayna\u011f\u0131 olmaktan \u00e7\u0131km\u0131\u015f bir kuram de\u011fil. Hatta iddiam\u0131z o ki, Marksizm esas olarak gelece\u011fin kuram\u0131d\u0131r. 19. y\u00fczy\u0131l kitab\u0131n\u0131 da bu bak\u0131\u015f a\u00e7\u0131s\u0131yla, gelece\u011fin ipu\u00e7lar\u0131n\u0131 yakalamak ve gelece\u011fe uzanmak hedefiyle haz\u0131rlad\u0131k. Sunu\u015f yaz\u0131m\u0131zda k\u0131saca bu hedefimizi gerek\u00e7elendirmek istiyoruz.<\/p>\n
\nMarx felsefeyi, felsefe yapma etkinli\u011fini k\u00f6kten de\u011fi\u015ftirdi. Hen\u00fcz gen\u00e7 bir politik aktivist ve filozof aday\u0131yken, 1845\u2019te, bug\u00fcn herkesin 11. Tez olarak bildi\u011fi \u015fu c\u00fcmleyi yazm\u0131\u015ft\u0131: \u201cFilozoflar d\u00fcnyay\u0131 yaln\u0131zca \u00e7e\u015fitli bi\u00e7imlerde yorumlam\u0131\u015flard\u0131r<\/strong>; oysa sorun onu de\u011fi\u015ftirmektir<\/strong>.\u201d Marx, felsefenin kadim idealizm-materyalizm tart\u0131\u015fmas\u0131nda tabii ki materyalizmden yanayd\u0131. Ama bu kadar\u0131 onu sadece \u201cmateryalist filozoflardan biri\u201d yapar. Marx farkl\u0131 bir k\u0131stas \u00f6nerdi: yorumlamak-de\u011fi\u015ftirmek. Bu tezini, d\u00f6neminin en b\u00fcy\u00fck materyalist filozoflar\u0131ndan Feuerbach\u2019\u0131 ele\u015ftirerek geli\u015ftirdi. Onun materyalizmi militan bir materyalizmdi ve bunu t\u00fcm ya\u015fam\u0131 boyunca kendi prati\u011fi ile uygulad\u0131. Marx o g\u00fcne kadar al\u0131\u015f\u0131lagelmi\u015ften farkl\u0131 bir felsefe yaratt\u0131. Herakleitos\u2019un \u0131rma\u011f\u0131n\u0131n nas\u0131l akt\u0131\u011f\u0131n\u0131 yorumlamakla yetinen bir felsefe de\u011fil, bizzat o \u0131rma\u011f\u0131n i\u00e7ine girip \u0131rma\u011f\u0131n yata\u011f\u0131n\u0131 de\u011fi\u015ftirmeye \u00e7al\u0131\u015fan bir felsefe. B\u00f6ylece felsefeyi toplumsalla\u015ft\u0131rd\u0131, g\u00f6klerden yerlere indirdi. Materyalizmi materyalistle\u015ftirdi. Bu m\u00fcthi\u015f bir d\u00fc\u015f\u00fcnsel devrimdi ve felsefe etkinli\u011fi art\u0131k ba\u015fka bir \u015fey olmu\u015ftu.
\nMarx ve \u00e7al\u0131\u015fma arkada\u015f\u0131 Engels, yapt\u0131klar\u0131 di\u011fer b\u00fct\u00fcn \u00e7al\u0131\u015fmalar\u0131n yan\u0131 s\u0131ra, toplumbilimleri alan\u0131nda devrim yaratm\u0131\u015f iki d\u00fc\u015f\u00fcn\u00fcr ve bilim insan\u0131d\u0131r. Marx, toplumlar\u0131n d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fcn genel yasalar\u0131 \u00fczerinde kafa yordu ve bilim tarihinde ilk kez bu alanda baz\u0131 genel yasalara ula\u015ft\u0131. Toplumbilimcilere, toplumlar\u0131n de\u011fi\u015fimini ve d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc analiz etmek i\u00e7in -ondan \u00f6nce hi\u00e7bir d\u00fc\u015f\u00fcn\u00fcr ve bilimcinin ula\u015famad\u0131\u011f\u0131- bir anahtar sundu: Bir toplumun geli\u015fimini analiz etmek istiyorsak, esas olarak maddi \u00fcretim g\u00fc\u00e7lerine, \u00fcretim ili\u015fkilerine (m\u00fclkiyet ili\u015fkilerine) ve bunlar aras\u0131ndaki \u00e7at\u0131\u015fman\u0131n d\u00fczeyine bakmak gerekir; as\u0131l belirleyici budur. Marx ve Engels, toplumbilimlerinde bir devrim niteli\u011fi ta\u015f\u0131yan bu y\u00f6ntem (Tarihsel Materyalizm) \u0131\u015f\u0131\u011f\u0131nda kapitalist toplumu, onun i\u00e7 \u00e7eli\u015fkilerini, geli\u015fim a\u015famalar\u0131n\u0131 ve bilgileri elverdi\u011fi \u00f6l\u00e7\u00fcde kapitalizm \u00f6ncesi toplum bi\u00e7imlerini analiz ettiler. \u00d6rne\u011fin, kapitalizmin temel \u00e7eli\u015fkisini, \u00fcretimin giderek toplumsalla\u015fmas\u0131yla m\u00fclkiyetin giderek tekelle\u015fmesi aras\u0131ndaki \u00e7eli\u015fki (ba\u015fka bir deyi\u015fle emek-sermaye \u00e7eli\u015fkisi) olarak saptam\u0131\u015flard\u0131r. Giderek keskinle\u015fen bu \u00e7eli\u015fkinin \u00e7\u00f6z\u00fclmesiyle kapitalizm son bulacakt\u0131r.
\nMarx ve Engels\u2019in geli\u015ftirdikleri Tarihsel Materyalizm, \u00fcretim bi\u00e7imlerinin ve bunlar\u0131n birbirine d\u00f6n\u00fc\u015f\u00fcmlerinin genel kuram\u0131d\u0131r. Toplumlar\u0131n de\u011fi\u015fimi ve d\u00f6n\u00fc\u015f\u00fcm\u00fc insan iradesinden ba\u011f\u0131ms\u0131z nesnel yasalara ba\u011fl\u0131d\u0131r. Marksizmin kurucular\u0131 bu genel yasalar\u0131 ke\u015ffettiler ve gerek ge\u00e7mi\u015f tarihteki toplumlara gerekse i\u00e7inde ya\u015fad\u0131klar\u0131 toplumu yorumlamada uygulad\u0131lar. Toplumbilim, Marx ve Engels\u2019in katk\u0131lar\u0131yla ba\u011f\u0131ms\u0131z bir bilim dal\u0131 olabildi.
\nMarksist kuram, felsefeyi ve toplumbilimini k\u00f6kten de\u011fi\u015ftirdi, yeni evrensel y\u00f6ntemler ve k\u0131staslar \u00f6nerdi. Marx\u2019\u0131n \u00e7a\u011f\u0131n\u0131 a\u015fan bir d\u00fc\u015f\u00fcn\u00fcr ve bilimci olmas\u0131n\u0131 sa\u011flayan ve kuram\u0131n\u0131 gelece\u011fe ta\u015f\u0131yan temel nitelik budur. D\u00fcnyan\u0131n hangi k\u00f6\u015fesinde olursa olsun, toplumlar\u0131n\u0131 ilerici y\u00f6nde d\u00f6n\u00fc\u015ft\u00fcrmenin prati\u011fine kalk\u0131\u015fanlar, teorik esinlerini ve y\u00f6ntemlerini g\u00fcn\u00fcm\u00fczde de -ancak- Marksist kuram i\u00e7inde bulabiliyorlar. Hen\u00fcz bunu a\u015fabilmi\u015f daha kapsaml\u0131 bir kuram geli\u015ftirilebilmi\u015f de\u011fil. Bu nedenle Marx, sadece 19. y\u00fczy\u0131l\u0131n de\u011fil 21. y\u00fczy\u0131l\u0131n da, sadece Avrupa\u2019n\u0131n de\u011fil d\u00fcnyan\u0131n b\u00fct\u00fcn toplumlar\u0131n\u0131n da \u00f6nc\u00fc bir d\u00fc\u015f\u00fcn\u00fcr\u00fc ve bilimcisidir.<\/p>\n
\nMarksizmin proletaryan\u0131n ideolojisi oldu\u011funu s\u00f6ylemek yanl\u0131\u015f de\u011fildir; bizzat Marx ve Engels de bunu defalarca vurgulam\u0131\u015flard\u0131r. Fakat proletarya iktidar\u0131 (daha do\u011fru bir deyimle proletarya diktat\u00f6rl\u00fc\u011f\u00fc) Marx i\u00e7in bir ama\u00e7 de\u011fil, daha b\u00fcy\u00fck bir amac\u0131n arac\u0131d\u0131r. As\u0131l ama\u00e7, insanl\u0131\u011f\u0131n kar\u015f\u0131t s\u0131n\u0131flara b\u00f6l\u00fcnm\u00fc\u015fl\u00fc\u011f\u00fcn\u00fcn, her t\u00fcrden s\u00f6m\u00fcren-s\u00f6m\u00fcr\u00fclen, ezen-ezilen, y\u00f6neten-y\u00f6netilen \u00e7eli\u015fkisinin ortadan kald\u0131r\u0131laca\u011f\u0131, insanlar\u0131n de\u011fil sadece e\u015fyalar\u0131n y\u00f6netilece\u011fi b\u00fcy\u00fck uyum toplumuna ula\u015fmakt\u0131r. K\u0131sacas\u0131, uygarl\u0131\u011f\u0131n a\u015f\u0131lmas\u0131, tarihin sonunun getirilmesidir. Proletarya bu hedefin kald\u0131rac\u0131d\u0131r sadece; kendisiyle birlikte b\u00fct\u00fcn s\u0131n\u0131flar\u0131 ortadan kald\u0131rma yetene\u011fine sahip \u00f6nc\u00fc s\u0131n\u0131ft\u0131r. Bu anlamda Marksist kuram\u0131 sadece bir s\u0131n\u0131f\u0131n ideolojisi olarak nitelemek onun kapsam\u0131n\u0131 darla\u015ft\u0131r\u0131r; Marksizm s\u0131n\u0131fs\u0131zl\u0131k hedefinin kuram\u0131d\u0131r. B\u00fcy\u00fck insanl\u0131k y\u00fcr\u00fcy\u00fc\u015f\u00fcn\u00fcn, bug\u00fcne kadar geli\u015ftirilmi\u015f en kapsaml\u0131 kuram\u0131d\u0131r.
\nS\u0131n\u0131fs\u0131zl\u0131\u011f\u0131n \u00e7ok uzak bir hedef, neredeyse bir \u00fctopya oldu\u011fu, dolay\u0131s\u0131yla Marksizmin bu niteli\u011fini vurgulaman\u0131n pratik bir de\u011ferinin bulunmad\u0131\u011f\u0131, kald\u0131 ki Marx ve Engels\u2019in de bu konuda fazla at\u0131p tutmad\u0131klar\u0131, daha somut sorunlara yo\u011funla\u015ft\u0131klar\u0131 s\u00f6ylenebilir. Bu da do\u011frudur; Marx ve Engels \u201ci\u015flerine bakt\u0131lar\u201d, i\u00e7inde ya\u015fad\u0131klar\u0131 toplumun nas\u0131l d\u00f6n\u00fc\u015ft\u00fcr\u00fclece\u011fi meselesine yo\u011funla\u015ft\u0131lar. Ama Marksist kuram\u0131n yukar\u0131da \u00f6zetledi\u011fimiz \u201c\u00fctopik\u201d y\u00f6n\u00fcne dikkat \u00e7ekmenin, g\u00fcn\u00fcm\u00fcz a\u00e7\u0131s\u0131ndan can al\u0131c\u0131 bir pratik de\u011feri var. Marx\u2019\u0131n bu \u201c\u00fctopya\u201ds\u0131n\u0131 es ge\u00e7ersek, onun i\u00e7inde bulundu\u011fu mek\u00e2n\u0131 ve zaman\u0131 (sadece gelece\u011fe de\u011fil ge\u00e7mi\u015fe y\u00f6nelik de) a\u015fabilmesinin s\u0131rr\u0131na vak\u0131f olamay\u0131z. 19. y\u00fczy\u0131l Avrupa\u2019s\u0131nda geli\u015ftirilmi\u015f bir kuram\u0131n nas\u0131l olup da -50, 100, 150\u2026 y\u0131l sonra dahi- Asya\u2019n\u0131n, Latin Amerika\u2019n\u0131n, Afrika\u2019n\u0131n ezilenlerine, s\u00f6m\u00fcr\u00fclenlerine esin kayna\u011f\u0131 olabildi\u011fini anlayamay\u0131z. En ufak bir yenilgi veya geri d\u00fc\u015f\u00fc\u015fte, Marksist kuram\u0131n ge\u00e7mi\u015fe ve gelece\u011fe d\u00f6n\u00fck kapsam\u0131n\u0131 terk etme s\u00f6zde kolayc\u0131l\u0131\u011f\u0131na sap\u0131p, gelenekselcili\u011fin, milliyet\u00e7ili\u011fin, dincili\u011fin karanl\u0131k girdaplar\u0131na s\u00fcr\u00fcklenmekten veya liberalizmin tuzaklar\u0131na d\u00fc\u015fmekten kurtulamay\u0131z. Bu konuyu biraz daha irdeleyelim.<\/p>\n
\nMarx ve Engels, do\u011fal olarak, bu binlerce y\u0131ll\u0131k prati\u011fin ve yaratt\u0131\u011f\u0131 d\u00fc\u015f\u00fcnce birikiminin tamam\u0131na vak\u0131f de\u011fillerdi; olmalar\u0131na olanak da yoktu. Marksist tarih\u00e7i Eric Hobsbawn, Marx\u2019\u0131n Kapitalizm \u00d6ncesi Ekonomi \u015eekilleri<\/em> adl\u0131 eserine yazd\u0131\u011f\u0131 \u00f6ns\u00f6zde, Marx ve Engels\u2019in toplumlar\u0131n tarihine ili\u015fkin neyi ne kadar bilebildiklerini \u00e7ok g\u00fczel \u00f6zetler (bu \u00f6ns\u00f6z\u00fcn tamam\u0131n\u0131 kitaba koyaca\u011f\u0131z). Bilgileri d\u00f6nemlerinin bilgi birikimiyle s\u0131n\u0131rl\u0131yd\u0131, ama olu\u015fturduklar\u0131 kuram ve geli\u015ftirdikleri y\u00f6ntemler, insanl\u0131\u011f\u0131n b\u00fct\u00fcn birikimiyle birle\u015febilmenin anahtarlar\u0131n\u0131 sunabilmi\u015ftir. \u0130\u015fte bu nedenle, sadece Avrupa\u2019n\u0131n geli\u015fmi\u015f kapitalist \u00fclkelerinde de\u011fil, d\u00fcnyam\u0131z\u0131n Avrupa\u2019dan \u00e7ok farkl\u0131 tarihsel birikimlere sahip toplumlar\u0131nda da s\u00f6m\u00fcr\u00fcye ve ezilmi\u015fli\u011fe kar\u015f\u0131 e\u015fitlik ve \u00f6zg\u00fcrl\u00fck i\u00e7in aya\u011fa kalkan ve mevcut sistemi d\u00f6n\u00fc\u015ft\u00fcr\u00fcp a\u015fmaya \u00e7al\u0131\u015fan pratikler Marksist kuram ile bulu\u015ftular (bulu\u015fuyorlar) ve onun bayra\u011f\u0131 alt\u0131nda topland\u0131lar (toplan\u0131yorlar). 150 y\u0131ld\u0131r d\u00fcnyan\u0131n neresinde olursa olsun, s\u0131n\u0131fl\u0131l\u0131\u011f\u0131 a\u015fmak isteyen d\u00f6n\u00fcp dola\u015f\u0131p Marx\u2019\u0131 bulmu\u015f; bu bir olgudur. Marx\u2019\u0131n kuram\u0131 bu b\u00fcy\u00fck birle\u015fme potansiyelini i\u00e7inde bar\u0131nd\u0131r\u0131r. Daha do\u011frusu, g\u00fcn\u00fcm\u00fcze kadar Marksizmden daha fazla bu potansiyele sahip ve daha kapsay\u0131c\u0131 bir ba\u015fka kuram geli\u015ftirilmedi; e\u011fer -yeni pratiklerin e\u015fli\u011finde- geli\u015ftirilirse en ba\u015fta Marksistler olmak \u00fczere hepimiz gider o bayrak alt\u0131nda toplan\u0131r\u0131z.
\nMarksist kuram\u0131n bu kapsay\u0131c\u0131l\u0131\u011f\u0131n\u0131 ve evrensel y\u00f6n\u00fcn\u00fc dikkate alan bir sosyalizm anlay\u0131\u015f\u0131 geli\u015ftirmek can al\u0131c\u0131 bir sorundur. Bunu kavrayamayan baz\u0131 Marksistler Marx\u2019\u0131n kuram\u0131n\u0131 s\u0131n\u0131rl\u0131l\u0131klar\u0131 \u00e7er\u00e7evesinde ele ald\u0131lar; Marx\u2019\u0131 19. y\u00fczy\u0131l Avrupa\u2019s\u0131nda dondurdular, dogmala\u015ft\u0131rd\u0131lar. Bunun sonucunda ya \u00e7izgilerini bu s\u0131n\u0131rl\u0131 \u00e7er\u00e7eveye uydurmaya \u00e7al\u0131\u015f\u0131p kendi co\u011frafyalar\u0131n\u0131n birikiminden koptular ve politika yapma \u00f6z\u00fcrl\u00fc oldular, ya da bu \u00e7er\u00e7eveye uydurulamayaca\u011f\u0131n\u0131 g\u00f6r\u00fcp Marksizmden vazge\u00e7tiler veya Marksist kuram\u0131 oras\u0131ndan buras\u0131ndan \u00e7eki\u015ftirip yozla\u015ft\u0131rd\u0131lar. 20. y\u00fczy\u0131lda Marksizmin evrensel y\u00f6n\u00fcn\u00fc kavray\u0131p kendi co\u011frafyalar\u0131n\u0131n somutuna uygulayabilenler ise b\u00fcy\u00fck devrimci pratiklere \u00f6nderlik edebildiler. Bu konuyu \u201cMarksizmin Ba\u015fyap\u0131tlar\u0131\u201dn\u0131n 20. y\u00fczy\u0131l\u0131 ele alan ikinci cildinde ayr\u0131nt\u0131lar\u0131yla tart\u0131\u015faca\u011f\u0131z.
\nK\u0131sacas\u0131, uygarl\u0131k tarihi s\u0131n\u0131fl\u0131l\u0131\u011fa kar\u015f\u0131 direni\u015fin tarihidir; uygarl\u0131\u011f\u0131n geli\u015fiminin motoru budur. Sosyalizm, s\u0131n\u0131fl\u0131l\u0131\u011fa ve s\u00f6m\u00fcr\u00fcye son verme \u00e7abas\u0131d\u0131r; bu anlamda insanl\u0131\u011f\u0131n en az 6000 y\u0131ll\u0131k bir \u00fctopyas\u0131d\u0131r. Sosyalizm, insanl\u0131\u011f\u0131n do\u011faya kar\u015f\u0131 zaferinin, birbirini s\u00f6m\u00fcrmeden de ger\u00e7ekle\u015febilmesi \u00e7abas\u0131n\u0131n ad\u0131d\u0131r. Bir anlamda, t\u00fcr\u00fcm\u00fcz\u00fcn (Homo sapiens sapien<\/em>s) 200 bin y\u0131ll\u0131k tarihinin \u015fu son 6000 y\u0131l\u0131n\u0131n tamam\u0131na \u201csosyalizm d\u00f6nemi\u201d ad\u0131 da verilebilir. Asl\u0131nda 6000 y\u0131ld\u0131r, t\u00fcr\u00fcm\u00fcz\u00fcn 200 bin y\u0131ll\u0131k \u00fctopyas\u0131n\u0131n (ya\u015fam\u0131n\u0131 garanti alt\u0131na alma) ger\u00e7ekle\u015fme s\u00fcrecini ya\u015famaktay\u0131z. 200 bin y\u0131ll\u0131k bir \u00fctopya da, ancak 6000 y\u0131ll\u0131k bir sanc\u0131 ile do\u011fabilir zaten.
\nMarx\u2019\u0131n kuram\u0131, bu 6000 y\u0131ll\u0131k sava\u015f\u0131m ile kendi topraklar\u0131m\u0131z\u0131n rengini ve \u00e7e\u015fitlili\u011fini de yans\u0131tarak birle\u015fmemizin anahtar\u0131n\u0131 sunar. Bizi evrenselle\u015ftirirken yerelle\u015ftirir, yerelle\u015ftirirken evrenselle\u015ftirir.<\/p>\n
\nBu, \u00e7eli\u015fkili bir durum de\u011fil, deyim yerindeyse bir \u201cm\u00fczeye kald\u0131rma operasyonu\u201ddur.\u00a0 Marx ve Engels, kendi kuramlar\u0131n\u0131 olu\u015fturmak, s\u0131n\u0131rlar\u0131n\u0131 ve farkl\u0131l\u0131klar\u0131n\u0131 vurgulamak, \u00f6nc\u00fclleriyle hesapla\u015fmak durumundayd\u0131lar. Onlar tarihin sahnesine yeni \u00e7\u0131km\u0131\u015f ba\u015fka bir s\u0131n\u0131f\u0131n ve g\u00fcndeme yeni girmi\u015f ba\u015fka bir hedefin ayd\u0131nlar\u0131yd\u0131lar. \u00d6te yandan, bu hesapla\u015fmadan -pratikte s\u0131nanarak-\u00a0 ba\u015far\u0131yla \u00e7\u0131kt\u0131ktan ve alanlar\u0131ndaki d\u00fc\u015f\u00fcnsel hegemonyalar\u0131n\u0131 olu\u015fturduktan sonra, kapsay\u0131c\u0131l\u0131\u011fa ve d\u00fc\u015f\u00fcnce tarihine eklemlenmeye vurgu yapmay\u0131 da unutmad\u0131lar. Burjuva d\u00fc\u015f\u00fcncesine kar\u015f\u0131 bug\u00fcne kadarki en keskin reddiyeyi geli\u015ftirdiler, ama k\u00f6klerini reddetmediler. A\u015fmak b\u00f6yle bir \u015feydir. Ele\u015ftirdikleri ve a\u015ft\u0131klar\u0131 b\u00fcy\u00fck ayd\u0131nlanma filozoflar\u0131n\u0131, burjuva materyalistlerini ve \u00fctopik sosyalistleri \u201cm\u00fczedeki\u201d nadide yerlerine yerle\u015ftirdiler. Gelece\u011fe uzanabilmek i\u00e7in ge\u00e7mi\u015fi devrimci bir bi\u00e7imde a\u015fmak gerekir, ama ge\u00e7mi\u015fi olmayan\u0131n da gelece\u011fi olamaz.
\nBu diyalektik y\u00f6ntemle Marx ve Engels, hem var olan birikimin gelece\u011fe uzanan sentezini yaratabildiler hem de insanl\u0131\u011f\u0131n b\u00fcy\u00fck y\u00fcr\u00fcy\u00fc\u015f\u00fcne devrimci bir bi\u00e7imde eklemlendiler. Marksist kuram\u0131n, geli\u015ftirildi\u011fi zaman ve mek\u00e2n\u0131n s\u0131n\u0131rl\u0131l\u0131klar\u0131n\u0131 a\u015f\u0131p sa\u011flam bir bi\u00e7imde d\u00fcnyal\u0131la\u015fabilmesinin (evrenselle\u015febilmesinin) s\u0131rlar\u0131ndan biri de buradad\u0131r. Marx\u2019\u0131n kuram\u0131n\u0131n gelece\u011fe o g\u00fcne kadar hi\u00e7bir fikir ak\u0131m\u0131na nasip olmam\u0131\u015f bi\u00e7imde uzanabilmesinin ve bin bir t\u00fcrl\u00fc gerici ideolojik r\u00fczg\u00e2ra kar\u015f\u0131 dimdik durabilmesinin temelinde bu sa\u011flaml\u0131k ve k\u00f6kl\u00fcl\u00fck yatar.<\/p>\n
\nTarihin (s\u0131n\u0131fl\u0131l\u0131\u011f\u0131n) sonunu kim getirebilir? Bu kadim \u00fctopyan\u0131n, bir \u00fctopya olmaktan \u00e7\u0131k\u0131p ger\u00e7ekle\u015febilmesine hangi fikir ak\u0131m\u0131 \u00f6nc\u00fcl\u00fck edebilir? Neo-liberalizm mi, kom\u00fcnizm mi? Kapitalizm mi, sosyalizm mi? Hangi \u00e7a\u011f\u0131 ya\u015f\u0131yoruz? Burjuva demokratik devrimler \u00e7a\u011f\u0131n\u0131 m\u0131, (tabii ki a\u015famalar\u0131 reddetmeden) sosyalist devrimler \u00e7a\u011f\u0131n\u0131 m\u0131? D\u00fcnya \u00e7ap\u0131nda d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcm\u00fczde insanl\u0131\u011f\u0131n b\u00fcy\u00fck kurtulu\u015fu i\u00e7in hangi hedef g\u00fcndemdedir bug\u00fcn? \u0130nsanl\u0131\u011f\u0131n g\u00fcvenlik, e\u015fitlik ve \u00f6zg\u00fcrl\u00fck gibi kadim \u00fctopyalar\u0131na hangi s\u0131n\u0131f\u0131n \u00f6nc\u00fcl\u00fc\u011f\u00fcnde ve hangi kuram\u0131n bayra\u011f\u0131 alt\u0131nda ula\u015fabiliriz? \u0130nsanl\u0131\u011f\u0131n b\u00fcy\u00fck sorunlar\u0131 nas\u0131l \u00e7\u00f6z\u00fclebilir?
\nMarx (ve Engels) bu sorulara; proletarya, bilimsel sosyalizm ve kom\u00fcnizm hedefi diye yan\u0131t verdi. Tart\u0131\u015f\u0131labilir ve tart\u0131\u015f\u0131yoruz. \u00dclkemizde de, Rusya\u2019da da, \u00c7in\u2019de de, Asya\u2019n\u0131n derinliklerinde de, Ortado\u011fu\u2019da da, Afrika\u2019da da, g\u00fcneyi ve kuzeyiyle Amerika\u2019da da, Avrupa\u2019da da tart\u0131\u015f\u0131yoruz. G\u00fcn\u00fcm\u00fcze kadar g\u00f6r\u00fclmemi\u015f ola\u011fan\u00fcst\u00fc pratikler e\u015fli\u011finde bu tart\u0131\u015fma yap\u0131l\u0131yor. \u0130nsanl\u0131k halinden ve gidi\u015fattan memnun de\u011fil, bir kurtulu\u015f yolu ar\u0131yor. Bug\u00fcn herkes g\u00f6r\u00fcyor ki, g\u00fcn\u00fcm\u00fcz\u00fcn hakim sistemi ve ideolojisi olan kapitalizm ve neo-liberalizm tarihin sonunu de\u011fil ama insanl\u0131\u011f\u0131n sonunu getirebilir.
\nBu dosyam\u0131zla, bu sorulara verilmi\u015f bir b\u00fcy\u00fck yan\u0131t\u0131 an\u0131msatmak istedik. S\u0131n\u0131fl\u0131l\u0131ktan kurtulu\u015f ve tarihin sonunu getirmek, bug\u00fcn yak\u0131c\u0131 bir bi\u00e7imde insanl\u0131\u011f\u0131n g\u00fcndemindedir. Marx\u2019\u0131n kuram\u0131na, bu kuram\u0131n geli\u015ftirilmesine, kapsam\u0131n\u0131n geni\u015fletilmesine hi\u00e7 olmad\u0131\u011f\u0131 kadar ihtiya\u00e7 var.<\/p>\n","protected":false},"excerpt":{"rendered":"