{"id":44002,"date":"2020-05-11T12:30:04","date_gmt":"2020-05-11T09:30:04","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=44002"},"modified":"2020-05-11T12:30:34","modified_gmt":"2020-05-11T09:30:34","slug":"marxin-dusuncesinde-epistemolojik-kopus-ve-yabancilasma-teorisinin-seyri","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2020\/05\/11\/marxin-dusuncesinde-epistemolojik-kopus-ve-yabancilasma-teorisinin-seyri","title":{"rendered":"Marx\u2019\u0131n d\u00fc\u015f\u00fcncesinde \u201cepistemolojik kopu\u015f\u201d ve yabanc\u0131la\u015fma teorisinin seyri"},"content":{"rendered":"
Marksist d\u00fc\u015f\u00fcncenin olu\u015fumu ve olgunla\u015fmas\u0131n\u0131 inceleyen kimi yazarlar \u201cgen\u00e7\u201d ve \u201colgun Marx\u201d aras\u0131nda bir ayr\u0131m yaparlar ve bu ayr\u0131m Marx ve Engels\u2019in d\u00fc\u015f\u00fcncesindeki bir kopu\u015f ya da k\u0131r\u0131lma iddias\u0131na ve buna ba\u011fl\u0131 olarak geli\u015fen bir dizi tart\u0131\u015fmaya varacak \u015fekilde ilerler. Bahsedilen bu k\u0131r\u0131lma, Marx ve Engels\u2019in \u201cfelsefeden kopu\u015f\u201du ya da Louis Althusser taraf\u0131ndan \u201cepistemolojik kopu\u015f\u201d olarak nitelenmi\u015ftir. \u201cFelsefeden kopu\u015f\u201d konusu, \u201cpraksis felsefesi\u201d olarak da an\u0131lan Marksizm i\u00e7in y\u0131llanm\u0131\u015f olsa da ve belki ilk etapta fazlas\u0131yla teorik bir tart\u0131\u015fma konusu gibi g\u00f6r\u00fcnse de, temas etti\u011fi konular\u0131n ba\u015f\u0131nda son derece g\u00fcncel bir sorun olan yabanc\u0131la\u015fma sorunu geldi\u011fi i\u00e7in, g\u00fcn\u00fcm\u00fcze dokunan bir potansiyeli de i\u00e7inde ta\u015f\u0131r.<\/p>\n
Buna g\u00f6re, Marx ve Engels hayatlar\u0131n\u0131n bir a\u015famas\u0131nda, sadece bir u\u011fra\u015f alan\u0131 olarak de\u011fil ama ayn\u0131 zamanda ona kar\u015f\u0131 konumlanmay\u0131 imleyecek \u015fekilde felsefeyi kesin olarak terk etmi\u015flerdir. Felsefeden bu \u015fekilde uzakla\u015f\u0131lmas\u0131n\u0131n en \u00f6nemli sonu\u00e7lar\u0131ndan ve dolay\u0131s\u0131yla g\u00f6stergelerinden biri de yabanc\u0131la\u015fma teorisinin Marx\u2019\u0131n ge\u00e7 d\u00f6nem eserlerinde t\u00fcm\u00fcyle ortadan kaybolmas\u0131d\u0131r (Musto, 2010: 79). Althusser ve \u00e7evresi, \u00f6zetle, \u201cgen\u00e7\u201d Marx\u2019\u0131n sol Hegelcilerle olan tart\u0131\u015fmas\u0131n\u0131 neticeye vard\u0131rd\u0131\u011f\u0131 ve 1845\u2019te yazmaya ba\u015flad\u0131klar\u0131 Alman \u0130deolojisi ve Feuerbach \u00dczerine Tezler\u2019de (2013) (ve en \u00e7ok da me\u015fhur on birinci tezde \u2013 \u201cFilozoflar d\u00fcnyay\u0131 yaln\u0131zca \u00e7e\u015fitli bi\u00e7imlerde yorumlam\u0131\u015flard\u0131r; oysa sorun onu de\u011fi\u015ftirmektir\u201d), art\u0131k, d\u00fcnyay\u0131 de\u011fi\u015ftirmeye odaklan\u0131rken felsefeyi de bir kenara koydu\u011funu ve felsefeyi genel olarak bu m\u00fccadelenin d\u0131\u015f\u0131nda, ideolojik sorunlarla y\u00fckl\u00fc bir u\u011fra\u015f alan\u0131 olarak konumland\u0131rd\u0131\u011f\u0131n\u0131 vurgularlar. Buradan hareketle, Marx\u2019\u0131n asl\u0131nda bir felsefesinin olmad\u0131\u011f\u0131n\u0131 (ilk \u00e7al\u0131\u015fmalardaki tart\u0131\u015fmalardan sonra felsefeyi terk etti\u011fini) ve hi\u00e7bir zaman olmayaca\u011f\u0131n\u0131 da savunurlar (Archibald, 1978: 120-121; Timur, 2007).<\/p>\n
Althusser, Marx \u0130\u00e7in\u2019in \u00f6ns\u00f6z\u00fcnde, Marx\u2019\u0131n \u00e7al\u0131\u015fmalar\u0131n\u0131n ba\u015f\u0131ndan sonuna kadar bir b\u00fct\u00fcnl\u00fck i\u00e7inde geli\u015fti\u011fi fikrinin aksine, Marx\u2019\u0131n hayat\u0131n\u0131 ve eserlerini 1845 \u00f6ncesi h\u00fcmanist \u00f6\u011felerin \u00f6nde oldu\u011fu \u201cideolojik d\u00f6nem\u201d ve 1845 sonras\u0131 \u201cbilimsel d\u00f6nem\u201d \u015feklinde ikiye ay\u0131r\u0131r (2015: 41-51). Marx\u2019\u0131n \u201cbilimsel\u201d d\u00f6nemi, teorisinin felsefi ve ideolojik \u201cy\u00fck\u201dlerden kurtuldu\u011fu, spek\u00fclasyondan uzakla\u015farak d\u00f6n\u00fc\u015f\u00fcm ge\u00e7iren d\u00fc\u015f\u00fcncelerinin kristalize oldu\u011fu a\u015famaya tekab\u00fcl eder. Etienne Balibar da ayn\u0131 fikirdedir. \u201cFelsefeye kar\u015f\u0131 devrim\u201d yapan Marx\u2019\u0131n d\u00fc\u015f\u00fcncesi \u201cfelsefe olmayan\u201dd\u0131r ve \u201canti-felsefe\u201ddir, ancak Marx felsefeye o denli b\u00fcy\u00fck bir m\u00fcdahalede bulunmu\u015ftur ki \u201cMarx\u2019tan sonra felsefe art\u0131k eskisi gibi de\u011fildir\u201d (Balibar, 2014: 10-11).<\/p>\n
Bu d\u00fc\u015f\u00fcn\u00fcrlere g\u00f6re, Marx, Alman \u0130dealizmiyle olan t\u00fcm ba\u011f\u0131n\u0131 kopar\u0131r ve o cenahla s\u00fcrd\u00fcrd\u00fc\u011f\u00fc tart\u0131\u015fmalara nokta koyarken Bat\u0131n\u0131n felsefi gelene\u011finden de kendini ay\u0131rm\u0131\u015ft\u0131r. Taner Timur, benzer bir fikrin (Bat\u0131 siyaset felsefesi olarak) Arendt\u2019te de oldu\u011funu vurgular: Antik Yunan\u2019dan beri siyaset felsefesi, Marx\u2019\u0131n vurgulad\u0131\u011f\u0131 \u201ctoplumsalla\u015fm\u0131\u015f insanlar\u201d\u0131n ortaya \u00e7\u0131kmas\u0131yla, bir ba\u015fka ifadeyle, kapitalist toplumda ya\u015fayan insanlarla beraber felsefenin toplum denilen alanda ger\u00e7ekle\u015febilmesiyle art\u0131k m\u00fcmk\u00fcnd\u00fcr. Bu fikir, Marx\u2019\u0131n s\u00f6z\u00fc edilen \u201ckopu\u015f\u201duyla hayat bulmu\u015ftur (Timur, 2007: 22).<\/p>\n
\u201cKopu\u015f\u201dun d\u00fc\u011f\u00fcm noktas\u0131: Yabanc\u0131la\u015fma<\/strong> \nDaha \u00f6nce de belirtildi\u011fi gibi, bir\u00e7ok d\u00fc\u015f\u00fcn\u00fcr\u00fcn farkl\u0131 \u00f6l\u00e7\u00fclerde kabul etti\u011fi \u201cepistemolojik kopu\u015f\u201d fikri, Marx\u2019\u0131n yabanc\u0131la\u015fma kavray\u0131\u015f\u0131yla do\u011frudan ilgilidir. Zira Marx\u2019\u0131n bu \u201ckopu\u015f\u201d hakk\u0131nda do\u011frudan yazd\u0131\u011f\u0131 bir metin olmasa da \u201ckopu\u015f\u201d tespitini en \u00e7ok destekleyen inceleme ba\u015fl\u0131klar\u0131 aras\u0131nda yabanc\u0131la\u015fma sorununa yakla\u015f\u0131m\u0131 gelir. Althusser, Marx\u2019\u0131n Alman \u0130deolojisi ve Feuerbach \u00dczerine Tezler\u2019le (2013) felsefeyi bir kenara koyarken h\u00fcmanist bir gelecek vurgusundan da uzakla\u015ft\u0131\u011f\u0131n\u0131 savunur. Bundan bir y\u0131l \u00f6nce kaleme al\u0131nan ama Marx ya\u015farken hi\u00e7 bas\u0131lmayan 1844 Elyazmalar\u0131 (2005) bu k\u0131r\u0131lman\u0131n en g\u00f6r\u00fcn\u00fcr oldu\u011fu metindir ve bu nedenle bir sonu\u00e7 metni olmaktan \u00e7ok ya\u015fanan k\u0131r\u0131lman\u0131n g\u00f6zlemlendi\u011fi bir \u201colu\u015f\u201d metnidir. Marx, ertesi y\u0131l \u201cfelsefeyi terk etmeden\u201d \u00f6nce felsefe ve \u2013uzun y\u0131llar sonra esas\u0131n\u0131 Kapital\u2019de g\u00f6rece\u011fimiz- ekonomiyi bulu\u015fturmu\u015ftur bu elyazmalar\u0131nda. \nAlthusser\u2019e g\u00f6re, bu birlikteli\u011fe h\u00e2kim olan felsefe, klasik ekonomi politi\u011fin ele\u015ftirisinin eme\u011fin yabanc\u0131la\u015fmas\u0131na dayan\u0131larak \u00e7\u00f6z\u00fcmlenmesidir: \u201cSiyasal \u0130ktisad\u0131n \u00c7EL\u0130\u015eK\u0130\u2019sini, bu \u00e7eli\u015fkiyi d\u00fc\u015f\u00fcnerek ve bunun dolay\u0131m\u0131yla t\u00fcm Siyasal \u0130ktisad\u0131, t\u00fcm kategorilerini bir anahtar kavramdan -yabanc\u0131la\u015fm\u0131\u015f emek kavram\u0131- yola \u00e7\u0131k\u0131p d\u00fc\u015f\u00fcnerek \u00e7\u00f6zen felsefedir bu\u201d (2015: 195). Ve diye ekliyor Althusser, 1844 Elyazmalar\u0131, Kapital\u2019deki \u00e7\u00f6z\u00fcmlemenin bir eskizi gibi olsa da, onun \u201c\u2026b\u00fcy\u00fcleyicili\u011finde, mant\u0131klar\u0131n\u0131n kar\u015f\u0131 konulmazl\u0131\u011f\u0131nda ve diyalektiklerinin inand\u0131r\u0131c\u0131l\u0131\u011f\u0131nda bu par\u0131lt\u0131dan bir \u015feyler vard\u0131r\u201d (2015: 195-196). O par\u0131lt\u0131 ve ikna g\u00fcc\u00fc, felsefinin par\u0131lt\u0131s\u0131 ve ikna g\u00fcc\u00fcd\u00fcr. \u201cFelsefi derken, bu s\u00f6zc\u00fc\u011f\u00fc Marx\u2019\u0131n daha sonra kesin mahk\u00fbm edece\u011fi anlam i\u00e7inde ele al\u0131yorum. \u00c7\u00fcnk\u00fc her kesinlik ve her diyalektik ancak hizmet ettikleri ve a\u00e7\u0131klad\u0131klar\u0131 anlam\u2019\u0131n de\u011ferindedir\u201d (s. 196).<\/p>\nAlthusser, Marx\u2019\u0131n Alman \u0130deolojisi ve Feuerbach \u00dczerine Tezler\u2019le (2013) felsefeyi bir kenara koyarken h\u00fcmanist bir gelecek vurgusundan da uzakla\u015ft\u0131\u011f\u0131n\u0131 savunur. 1844 Elyazmalar\u0131 (2005) bu k\u0131r\u0131lman\u0131n en g\u00f6r\u00fcn\u00fcr oldu\u011fu metindir ve bu nedenle bir sonu\u00e7 metni olmaktan \u00e7ok ya\u015fanan k\u0131r\u0131lman\u0131n g\u00f6zlemlendi\u011fi bir \u201colu\u015f\u201d metnidir.<\/figcaption><\/figure>\n
Bir ba\u015fka deyi\u015fle, Marx ve Engels\u2019in Alman \u0130deolojisi\u2019nde pratik olana yapt\u0131klar\u0131 vurguyla felsefeden \u00e7\u0131kmalar\u0131n\u0131n arifesindeki bir bulu\u015fmad\u0131r s\u00f6z konusu olan: \u201c\u2026bu ili\u015fki \u00e7er\u00e7evesinde, yani bir s\u00fcre sonra k\u00f6kten ba\u011f\u0131ms\u0131z olacak bir i\u00e7erik \u00fczerinde felsefenin k\u00f6kten tahakk\u00fcm\u00fc ko\u015fulunda, Marx\u2019tan en uzak Marx bu Marx\u2019t\u0131r, k\u0131y\u0131da duran Marx\u2019t\u0131r, arife g\u00fcn\u00fcn\u00fcn Marx\u2019\u0131d\u0131r, e\u015fikteki Marx\u2019t\u0131r\u201d (2015: 196). Dolay\u0131s\u0131yla, \u201cKapital\u2019deki Marx\u201da, yani esasen felsefeden ve dolay\u0131s\u0131yla \u201cideoloji\u201dden kopan \u201cbilimsel\u201d Marx\u2019a en uzak noktadaki Marx, 1844 Elyazmalar\u0131\u2019ndaki yabanc\u0131la\u015fma teorisini in\u015fa eden Marx\u2019t\u0131r.<\/p>\n
Althusser\u2019in ileri s\u00fcrd\u00fc\u011f\u00fc bu iddian\u0131n di\u011fer dayanaklar\u0131ndan biri de Marx\u2019\u0131n metinlerindeki tart\u0131\u015fma konular\u0131nda g\u00f6zlemlenen de\u011fi\u015fimdir. \u201cKopu\u015f\u201du belgeleyen metin olarak 1844 Elyazmalar\u0131\u2019nda ortaya \u00e7\u0131kan kategoriler (\u00f6zel m\u00fclkiyet, sermaye, para, i\u015fb\u00f6l\u00fcm\u00fc) Kapital a\u00e7\u0131s\u0131ndan olduk\u00e7a \u201ctan\u0131d\u0131k\u201d olsa da, daha sonraki \u00e7al\u0131\u015fmalar\u0131nda \u201cemek\u00e7inin yabanc\u0131la\u015fmas\u0131 ve \u00f6zg\u00fcrle\u015fmesi ve ona vaat edilen gelecek olarak h\u00fcmanizm\u201d gibi temalar pek g\u00f6r\u00fclmez. \u00d6zetle, 1845\u2019le beraber \u201cfelsefeden \u00e7\u0131k\u0131\u015f\u201d, h\u00fcmanist bak\u0131\u015f\u0131n ortadan kalkmas\u0131, olgunla\u015fma d\u00f6nemi bilimsel eserlerinin ortaya \u00e7\u0131kmas\u0131, sonraki eserlerde ve \u00f6zellikle Kapital\u2019de yabanc\u0131la\u015fma temas\u0131n\u0131n yitimi olarak savunulur.<\/p>\n
Yabanc\u0131la\u015fma teorisinin seyri<\/strong> \n\u00d6te yandan, Althusser\u2019in ileri s\u00fcrd\u00fc\u011f\u00fc ve Marksistler aras\u0131nda destek de g\u00f6ren bu fikre t\u00fcm\u00fcyle itiraz edenler de vard\u0131r. Marksist bir felsefe olamayaca\u011f\u0131n\u0131 savunan ve Althusser\u2019le bu konuda ayn\u0131 fikirde olan Balibar (2014: 102) yabanc\u0131la\u015fma temas\u0131n\u0131n terk edilmesi s\u00f6z konusu oldu\u011funda ise farkl\u0131 bir tutum tak\u0131n\u0131r ve Marx\u2019\u0131n \u201cbilimsel\u201d d\u00f6nemiyle \u201cideolojik\u201d d\u00f6nemi aras\u0131ndaki ba\u011f\u0131n yaln\u0131zca \u201ctan\u0131d\u0131k kategorilerle\u201d s\u0131n\u0131rl\u0131 olamayaca\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a ifade eder. Balibar, Alman \u0130deolojisi\u2019ndeki \u201cideolojik\u201d Marx\u2019\u0131n da Kapital\u2019de feti\u015fizmi merkezi bir d\u00fczeyde \u00e7\u00f6z\u00fcmleyen \u201cbilimsel\u201d Marx\u2019\u0131n da Hegel ve Feuerbach\u2019tan devrald\u0131\u011f\u0131 ve hi\u00e7bir zaman terk etmedi\u011fi b\u00fcy\u00fck bir mant\u0131k \u015femas\u0131 oldu\u011funu s\u00f6yler. O \u015fema yabanc\u0131la\u015fmad\u0131r. Marx\u2019\u0131n \u00e7\u00f6z\u00fcmlemelerinde \u00e7al\u0131\u015fma ya\u015fam\u0131, i\u015fb\u00f6l\u00fcm\u00fc, emek, de\u011fer, m\u00fclkiyet gibi konular\u0131n tam da ortas\u0131nda yer alan \u201cyal\u0131t\u0131lm\u0131\u015f bireylerin durumu\u201d ve \u201cegemen soyutlamalar\u201d bu nedenle her zaman i\u00e7 i\u00e7edir.<\/p>\n
Bilindi\u011fi gibi, Marx, pek \u00e7ok eserine i\u00e7kin yabanc\u0131la\u015fma sorununu yaln\u0131zca 1844 Elyazmalar\u0131\u2019nda (2005), \u201cyabanc\u0131la\u015fm\u0131\u015f emek\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda derli toplu bir \u015fekilde de\u011ferlendirmi\u015ftir. Buna g\u00f6re, k\u0131saca ifade etmek gerekirse, kapitalist \u00fcretim ili\u015fkilerine ba\u011f\u0131ml\u0131 olan insan, (i) kendi \u00fcr\u00fcn\u00fcne, (ii) \u00fcretici etkinli\u011fine, (iii) t\u00fcr\u00fcne ve (iv) di\u011fer insanlara yabanc\u0131la\u015f\u0131r. Marx\u2019\u0131n yabanc\u0131la\u015fma konusundaki hareket noktas\u0131, kapitalist ekonominin i\u015fleyi\u015fini inceleyen klasik ekonomi-politik\u00e7ilerin \u00f6zel m\u00fclkiyetten hareket etmesine nazire olarak belirledi\u011fi \u2013\u00e7\u00fcnk\u00fc bu, k\u00f6t\u00fcl\u00fc\u011f\u00fc ilk g\u00fcnahla a\u00e7\u0131klamak gibi bir \u015feydir, yani bir totolojidir- (Marx, 2005: 243) ve \u201cg\u00fcncel iktisadi bir olgu\u201d olarak niteledi\u011fi, \u00fcreticinin y\u00fczle\u015fti\u011fi s\u00f6m\u00fcr\u00fcn\u00fcn \u00e7\u0131plak g\u00f6r\u00fcn\u00fcmleridir.<\/p>\n
Marx, bundan 23 y\u0131l sonra, \u00fcretimde artan makinele\u015fmenin -ki ikinci sanayi devrimi ger\u00e7ekle\u015fiyordur art\u0131k- i\u015f\u00e7iler ve \u00e7al\u0131\u015fma ko\u015fullar\u0131n\u0131 ise Kapital\u2019de \u201cMakineler ve B\u00fcy\u00fck Sanayi\u201d ve \u201c\u0130\u015f\u00e7i ile Makine Aras\u0131ndaki M\u00fccadele\u201d ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcmlerde inceler ve \u201cbu nesnel organizmaya insan unsurunun nas\u0131l kat\u0131ld\u0131\u011f\u0131\u201dn\u0131 ayr\u0131nt\u0131lar\u0131yla de\u011ferlendirir (2011: 357-418). \u00d6zellikle \u201cMakineye Dayanan \u00dcretim Sisteminin \u0130\u015f\u00e7i \u00dczerindeki \u0130lk Etkileri\u201d ba\u015fl\u0131\u011f\u0131 neredeyse t\u00fcm\u00fcyle i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n sermaye kar\u015f\u0131s\u0131nda makinele\u015fme arac\u0131l\u0131\u011f\u0131yla d\u00fc\u015f\u00fcr\u00fcld\u00fc\u011f\u00fc duruma ayr\u0131lm\u0131\u015ft\u0131r. Bu b\u00f6l\u00fcmde i\u015fin basitle\u015fmesinin ve i\u015f\u00e7iyi daha ucuz bir i\u015f g\u00fcc\u00fc haline getirmenin yollar\u0131n\u0131 araman\u0131n, makineye dayal\u0131, standartla\u015fm\u0131\u015f \u00fcretim bi\u00e7iminin do\u011frudan bir sonucu oldu\u011fu savunulur. Bunun emek\u00e7iler a\u00e7\u0131s\u0131ndan sonu\u00e7lar\u0131 ise g\u00f6r\u00fcnd\u00fc\u011f\u00fcnden daha ac\u0131d\u0131r: \u201cMakinelerin kapitalist tarzda kullan\u0131m\u0131n\u0131n ilk sonucu kad\u0131n ve \u00e7ocuk eme\u011fidir!\u201d (s. 378) ve fabrikalar da Fourier\u2019e at\u0131fla \u201cko\u015fullar\u0131 hafifletilmi\u015f \u00e7al\u0131\u015fma kamplar\u0131\u201dna benzetilir (s. 408).<\/p>\n
Ama yine de bu b\u00f6l\u00fcmlerin 1844 Elyazmalar\u0131\u2019ndaki kadar \u201cinsan odakl\u0131\u201d \u00e7\u00f6z\u00fcmlemeleri bar\u0131nd\u0131rmad\u0131\u011f\u0131n\u0131, insan do\u011fas\u0131, insan\u0131n t\u00fcrsel nitelikleri ya da emek \u00fcr\u00fcn\u00fc gibi konular\u0131n \u00e7\u00f6z\u00fcmleme d\u0131\u015f\u0131nda b\u0131rak\u0131ld\u0131\u011f\u0131n\u0131 belirtmek gerekir. Marx, Kapital\u2019in b\u00fct\u00fcn bu b\u00f6l\u00fcmleri boyunca i\u015f\u00e7ilerin durumunu b\u00fcy\u00fck sanayi ve makineler gibi konular s\u00f6z konusu oldu\u011funda somut bir \u015fekilde ele al\u0131r ve belki de daha da \u00f6nemlisi yabanc\u0131la\u015fma kelimesini neredeyse hi\u00e7 kullanmaz. Balibar, Marx\u2019\u0131n metinlerdeki yabanc\u0131la\u015fma sorunu a\u00e7\u0131s\u0131ndan g\u00f6zle g\u00f6r\u00fcl\u00fcr bu de\u011fi\u015fimi, 1848 devrimlerinin yenilgisinden sonra, \u201c \u2018bilimsel\u2019 projesinin yeniden in\u015fas\u0131, ya da nesnel bir alan de\u011fi\u015fimi, kendi toplumsal devrim perspektiflerinin, yak\u0131n vadeden uzun vadeye aktar\u0131larak d\u00fczeltilmesi\u201d \u00e7abas\u0131yla a\u00e7\u0131klar (2014: 14, 102). Ancak bu a\u00e7\u0131klaman\u0131n yanl\u0131\u015f olmasa da eksik oldu\u011funu belirtmek gerekir.<\/p>\n
Konumlanma noktas\u0131ndaki de\u011fi\u015fim<\/strong> \nGenel olarak Marx\u2019\u0131n eserleri aras\u0131nda yap\u0131lacak herhangi bir kar\u015f\u0131la\u015ft\u0131rma ve \u00f6zel olarak yabanc\u0131la\u015fma konusundaki \u00e7\u00f6z\u00fcmlemelerinin seyri konusunda yap\u0131lacak bir inceleme, ilgili metinlerin \u00f6ne \u00e7\u0131kard\u0131\u011f\u0131 noktalara ve daha da \u00f6nemlisi Marx\u2019\u0131n neyi nas\u0131l yazd\u0131\u011f\u0131na d\u00f6n\u00fck daha geni\u015f bir sorgulamaya dayanmal\u0131d\u0131r. \u0130nceleme yolunun, bu a\u00e7\u0131dan, zorunlu olarak ziyaret etmesi gereken iki u\u011fra\u011f\u0131n\u0131n oldu\u011fu s\u00f6ylenebilir. Bunlardan ilki, -e\u011fer Marx t\u00fcm bu kitaplar\u0131 sadece entelekt\u00fcel bir faaliyet ad\u0131na kaleme almam\u0131\u015fsa- s\u00f6z konusu eserlerin ortaya \u00e7\u0131kt\u0131\u011f\u0131 nesnel pratik ko\u015fullar\u0131 i\u00e7eren ve bu eserlere \u201cd\u0131\u015fardan\u201d bir bak\u0131\u015f\u0131 gerektirir (ki Balibar\u2019\u0131n getirdi\u011fi a\u00e7\u0131klaman\u0131n bu ilk a\u015famada yo\u011funla\u015ft\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcyor). \u0130kincisi ise buradan hareketle zorunlu olarak Marx\u2019\u0131n inceleme y\u00f6ntemine (diyalektik materyalizme), neyi nas\u0131l ara\u015ft\u0131rd\u0131\u011f\u0131na ve sundu\u011funa dikkatleri \u00e7evirmelidir.<\/p>\n
\u201cNesnel ko\u015fullar\u201d a\u00e7\u0131s\u0131ndan eklenmesi gereken di\u011fer bir \u00f6nemli husus ise Marx ve Engels\u2019in b\u00fct\u00fcn bu tart\u0131\u015fmalar\u0131 hangi \u00f6zel teorik g\u00fcndemleri g\u00f6zeterek kaleme ald\u0131klar\u0131yla ilgilidir. Bilindi\u011fi gibi, Marx \u00f6ld\u00fckten sonra 1888 gibi ge\u00e7 bir tarihte Engels, t\u00fcm\u00fcyle \u201ceski\u201d tart\u0131\u015fmalara odaklanan bir eser olan Ludwig Feuerbach ve Klasik Alman Felsefesinin Sonu\u2019nu (2011) yay\u0131nlam\u0131\u015ft\u0131r. Bu \u201ceski\u201d tezleri yay\u0131nlamas\u0131n\u0131n nedenini ise Almanya d\u0131\u015f\u0131nda Alman \u0130dealizmine artan ilgiyle a\u00e7\u0131klam\u0131\u015ft\u0131r ve daha da \u00f6nemlisi, Engels bu eserde s\u00f6z\u00fc edilen \u201ckopu\u015f\u201da dair en ufak bir g\u00f6ndermede dahi bulunmaz.<\/p>\nYabanc\u0131la\u015fma teorisi, kimi zaman a\u00e7\u0131ktan kimi zaman biraz daha arka planda kalsa da, Marx\u2019\u0131n t\u00fcm \u00e7al\u0131\u015fmalar\u0131nda \u00e7\u00f6z\u00fcmlemelerine e\u015flik eden, kal\u0131c\u0131 bir mant\u0131k \u015femas\u0131 olarak varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcr\u00fcr.<\/figcaption><\/figure>\n
\u0130kinci ve Marx\u2019\u0131n y\u00f6ntemiyle ilgili olan u\u011fra\u011fa geldi\u011fimizde ise \u201cnesnel ko\u015fullar\u201dla s\u0131k\u0131 s\u0131k\u0131ya ili\u015fkili olan bir inceleme tarz\u0131n\u0131n belirleyici oldu\u011fu g\u00f6r\u00fcl\u00fcr. Marx, 1844 Elyazmalar\u0131\u2019nda yabanc\u0131la\u015fma kuram\u0131n\u0131 ad\u0131yla san\u0131yla incelerken \u201ceylemde bulunan bireyi merkeze al\u0131r\u201d (Ollman, 2012: 213). Kapital\u2019de ise Marx\u2019\u0131n erken d\u00f6nem yabanc\u0131la\u015fm\u0131\u015f emek teorilerine i\u00e7kin bir kavramsalla\u015ft\u0131rmayla, yabanc\u0131la\u015fm\u0131\u015f insanl\u0131k durumunun bir di\u011fer y\u00fcz\u00fcn\u00fcn ortaya koydu\u011funu s\u00f6yleyebiliriz. Marx, asl\u0131nda her iki eserinde de, benzer olgular\u0131 farkl\u0131 y\u00f6nlerini \u00f6ne \u00e7\u0131kararak ele al\u0131r. Bu anlam\u0131yla, kapitalist toplumu feti\u015fle\u015ftirilmi\u015f meta h\u00e2kimiyeti a\u00e7\u0131s\u0131ndan ele al\u0131p, piyasa soyutlamas\u0131n\u0131n cenderesi alt\u0131nda k\u0131vranan bir toplum olarak \u00e7\u00f6z\u00fcmlemek ile i\u015f\u00e7inin deneyimledi\u011fi s\u00f6m\u00fcr\u00fc mekanizmas\u0131n\u0131 yabanc\u0131la\u015fm\u0131\u015f emek dolay\u0131m\u0131yla \u00e7\u00f6z\u00fcmlemek aras\u0131nda belirlenen konumlanma noktas\u0131 (vantage point) a\u00e7\u0131s\u0131ndan \u00f6nemli bir fark bulunur (s. 213). Marx\u2019\u0131n y\u00f6nteminde (diyalektik materyalizmde) konumlanma noktas\u0131, belirlenen \u00f6nceli\u011fe g\u00f6re ara\u015ft\u0131rman\u0131n odak noktas\u0131n\u0131n farkl\u0131la\u015fmas\u0131 ve incelenen olgular\u0131n bir t\u00fcr hiyerar\u015fiye tabi tutulmas\u0131 anlam\u0131na gelir. Dolay\u0131s\u0131yla, erken d\u00f6nem \u00e7al\u0131\u015fmalar\u0131ndaki yabanc\u0131la\u015fma kavray\u0131\u015f\u0131nda Marx\u2019\u0131n konumlanma noktas\u0131 insand\u0131r (ki bu \u00e7al\u0131\u015fmalara y\u00f6n veren esas ama\u00e7 o g\u00fcnlerde g\u00fc\u00e7l\u00fc olan Alman \u0130dealizminin teorik dayanaklar\u0131n\u0131 \u00e7\u00fcr\u00fctmektir), ge\u00e7 d\u00f6nem \u00e7al\u0131\u015fmalar\u0131nda ve \u00f6zellikle Kapital\u2019deki feti\u015fizm tart\u0131\u015fmas\u0131nda ise metan\u0131n ve sermayenin \u00e7\u00f6z\u00fcmlenmesi (sanayi kapitalizminin yayg\u0131nla\u015ft\u0131\u011f\u0131 ko\u015fullarda b\u00fct\u00fcn bir kapitalist \u00fcretim tarz\u0131n\u0131n r\u00f6ntgeninin \u00e7ekilmesi \u00e7abas\u0131n\u0131n \u00f6ne \u00e7\u0131kmas\u0131) \u00f6ncelik halini al\u0131r (s. 213). Yakla\u015f\u0131m fark\u0131 buradan kaynaklan\u0131r. Dolay\u0131s\u0131yla yabanc\u0131la\u015fma teorisi, kimi zaman a\u00e7\u0131ktan kimi zaman biraz daha arka planda kalsa da, Marx\u2019\u0131n t\u00fcm \u00e7al\u0131\u015fmalar\u0131nda \u00e7\u00f6z\u00fcmlemelerine e\u015flik eden, kal\u0131c\u0131 bir mant\u0131k \u015femas\u0131 olarak varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcr\u00fcr.<\/p>\n
\u015eunu da eklemek gerekir ki, yabanc\u0131la\u015fma teorisi Marx\u2019\u0131n metinlerinde, i\u015f\u00e7inin kar\u015f\u0131 kar\u015f\u0131ya oldu\u011fu s\u00f6m\u00fcr\u00fcn\u00fcn onu her a\u00e7\u0131dan sakatlayan sonu\u00e7lar\u0131n\u0131 net bir \u015fekilde ortaya koymaktan ya da tasvir etmekten \u00e7ok daha fazlas\u0131n\u0131 i\u00e7erir. Yabanc\u0131la\u015fma teorisi, en genel haliyle kapitalist toplumlardaki egemen yan\u0131lg\u0131lar\u0131 i\u00e7ine al\u0131r, dini ideolojiyi, meta feti\u015fizmini ve piyasa soyutlamas\u0131n\u0131 buna dahil eder ve genel bir insan do\u011fas\u0131 ve emek teorisi kavray\u0131\u015f\u0131na yaslan\u0131r. Dolay\u0131s\u0131yla, Marksizm\u2019in epistemolojik ve ontolojik dayanaklar\u0131n\u0131 in\u015fa eden b\u00f6yle bir kuram\u0131n, sessiz sedas\u0131z bir \u015fekilde ortadan kayboldu\u011funa ikna olmam\u0131z i\u00e7in daha somut g\u00f6stergelere ve kuramsal \u00e7\u00f6z\u00fcmlemelere ihtiyac\u0131m\u0131z oldu\u011fu kesindir.<\/p>\n
Jean Hyppolite, \u201cMarx\u2019\u0131n t\u00fcm d\u00fc\u015f\u00fcncesinin k\u00f6kensel fikri ve bir bak\u0131ma tohumu, onun Hegel ve Feuerbach\u2019tan ald\u0131\u011f\u0131 yabanc\u0131la\u015fma fikridir\u201d diyor ve ekliyor: Ancak bu kavram\u0131 g\u00f6zeterek Marksist \u00f6zg\u00fcrle\u015fmenin ne oldu\u011funu anlayabiliriz ve 1844 Elyazmalar\u0131\u2019yla Kapital aras\u0131ndaki teorik ba\u011f\u0131 \u00e7\u00f6zebiliriz (2010: 173-174). Hyppolite\u2019\u0131n belirtti\u011fi bu g\u00fc\u00e7l\u00fc teorik ba\u011f\u0131n ilgin\u00e7 bir \u201csa\u011flama\u201ds\u0131n\u0131n yap\u0131ld\u0131\u011f\u0131 da s\u00f6ylenebilir. 1844 Elyazmalar\u0131\u2019n\u0131n ilk defa 1932 y\u0131l\u0131nda bas\u0131ld\u0131\u011f\u0131 ve Marx\u2019\u0131n yabanc\u0131la\u015fma teorisinin ilk defa o zaman g\u00fcn y\u00fcz\u00fcne \u00e7\u0131kt\u0131\u011f\u0131 bilinir. Ama bu tarihten \u00e7ok daha \u00f6nce, 1923 y\u0131l\u0131nda kaleme ald\u0131\u011f\u0131 Tarih ve S\u0131n\u0131f Bilinci (2014) isimli eserinde Marx\u2019\u0131n Kapital\u2019de yapt\u0131\u011f\u0131 feti\u015fizm analizinden hareket eden Gy\u00f6rgy Luk\u00e1cs\u2019\u0131n \u015feyle\u015fme ve yabanc\u0131la\u015fma s\u00fcre\u00e7leri \u00fczerine yazd\u0131klar\u0131n\u0131n 1844 Elyazmalar\u0131\u2019nda s\u0131n\u0131rlar\u0131 \u00e7izilen yabanc\u0131la\u015fma kuram\u0131yla olduk\u00e7a uyumlu olu\u015fu ise dikkat \u00e7ekici bir tarihsel anekdot olarak literat\u00fcrdeki yerini alm\u0131\u015ft\u0131r.<\/p>\n
Kaynaklar:<\/strong><\/p>\n
– Archibald, W. P. (1978). “Using Marx\u2019s Therory of Alienation Emprically.” Theory and Society. 6 (1): 119-132. \nAlthusser, L. (2015). Marx \u0130\u00e7in. \u00c7ev., I\u015f\u0131k Erg\u00fcden. \u0130stanbul: \u0130thaki.<\/p>\n
– Balibar, E. (2014). Marx\u2019\u0131n Felsefesi. \u00c7ev., \u00d6ner La\u00e7iner. \u0130stanbul: Birikim. \n– Engels, F. (2011). Ludwig Feuerbach ve Klasik Alman Felsefesinin Sonu. \u00c7ev., Sevim Belli. Ankara. Sol.<\/p>\n
– Hyppolite, J. (2010). Marx ve Hegel \u00dczerine \u00c7al\u0131\u015fmalar. \u00c7ev., Do\u011fan Bar\u0131\u015f K\u0131l\u0131n\u00e7. Ankara: Do\u011fu-Bat\u0131. \nLuk\u00e1cs, G. (2014). Tarih ve S\u0131n\u0131f Bilinci. \u00c7ev., Y\u0131lmaz \u00d6ner. \u0130stanbul: Belge.<\/p>\n
– Marx, K. (2011). Kapital (Cilt I). \u00c7ev., Mehmet Selik, Nail Satl\u0131gan. \u0130stanbul: Yordam.<\/p>\n
– Marx, K., Engels, F. (2013). Alman \u0130deolojisi. \u00c7ev., Tongu\u00e7 Ok, Olcay Gerid\u00f6nmez. \u0130stanbul: Evrensel.<\/p>\n
– Musto, M. (2010). \u201cRevisiting Marx\u2019s Concept of Alienation.\u201d Socialism and Democracy. 24 (3): 79-101.<\/p>\n
– Ollman, B. (2012). Yabanc\u0131la\u015fma. \u00c7ev., Ay\u015feg\u00fcl Kars. \u0130stanbul: Yordam.<\/p>\n
– Timur, T. (2007). Marksizm, \u0130nsan ve Toplum. \u0130stanbul: Yordam.<\/p>\n","protected":false},"excerpt":{"rendered":"
Marksist d\u00fc\u015f\u00fcncenin olu\u015fumu ve olgunla\u015fmas\u0131n\u0131 inceleyen kimi yazarlar \u201cgen\u00e7\u201d ve \u201colgun Marx\u201d aras\u0131nda bir ayr\u0131m yaparlar ve bu ayr\u0131m Marx ve Engels\u2019in d\u00fc\u015f\u00fcncesindeki bir kopu\u015f ya da k\u0131r\u0131lma iddias\u0131na ve buna ba\u011fl\u0131 olarak geli\u015fen bir dizi tart\u0131\u015fmaya varacak \u015fekilde ilerler. Bahsedilen bu k\u0131r\u0131lma, Marx ve Engels\u2019in \u201cfelsefeden kopu\u015f\u201du ya da Louis Althusser taraf\u0131ndan \u201cepistemolojik kopu\u015f\u201d […]<\/p>\n","protected":false},"author":2394,"featured_media":44003,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[19],"tags":[3594,6635,282,333],"class_list":["post-44002","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-bilim-gundemi","tag-alman-ideolojisi","tag-elyazmalari","tag-engels","tag-marx"],"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
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Althusser, Marx \u0130\u00e7in\u2019in \u00f6ns\u00f6z\u00fcnde, Marx\u2019\u0131n \u00e7al\u0131\u015fmalar\u0131n\u0131n ba\u015f\u0131ndan sonuna kadar bir b\u00fct\u00fcnl\u00fck i\u00e7inde geli\u015fti\u011fi fikrinin aksine, Marx\u2019\u0131n hayat\u0131n\u0131 ve eserlerini 1845 \u00f6ncesi h\u00fcmanist \u00f6\u011felerin \u00f6nde oldu\u011fu \u201cideolojik d\u00f6nem\u201d ve 1845 sonras\u0131 \u201cbilimsel d\u00f6nem\u201d \u015feklinde ikiye ay\u0131r\u0131r (2015: 41-51). Marx\u2019\u0131n \u201cbilimsel\u201d d\u00f6nemi, teorisinin felsefi ve ideolojik \u201cy\u00fck\u201dlerden kurtuldu\u011fu, spek\u00fclasyondan uzakla\u015farak d\u00f6n\u00fc\u015f\u00fcm ge\u00e7iren d\u00fc\u015f\u00fcncelerinin kristalize oldu\u011fu a\u015famaya tekab\u00fcl eder. Etienne Balibar da ayn\u0131 fikirdedir. \u201cFelsefeye kar\u015f\u0131 devrim\u201d yapan Marx\u2019\u0131n d\u00fc\u015f\u00fcncesi \u201cfelsefe olmayan\u201dd\u0131r ve \u201canti-felsefe\u201ddir, ancak Marx felsefeye o denli b\u00fcy\u00fck bir m\u00fcdahalede bulunmu\u015ftur ki \u201cMarx\u2019tan sonra felsefe art\u0131k eskisi gibi de\u011fildir\u201d (Balibar, 2014: 10-11).<\/p>\n![\"\"](\"https:\/\/bilimvegelecek.com.tr\/wp-content\/uploads\/2020\/05\/3-11-201x300.jpg\")
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Marx, bundan 23 y\u0131l sonra, \u00fcretimde artan makinele\u015fmenin -ki ikinci sanayi devrimi ger\u00e7ekle\u015fiyordur art\u0131k- i\u015f\u00e7iler ve \u00e7al\u0131\u015fma ko\u015fullar\u0131n\u0131 ise Kapital\u2019de \u201cMakineler ve B\u00fcy\u00fck Sanayi\u201d ve \u201c\u0130\u015f\u00e7i ile Makine Aras\u0131ndaki M\u00fccadele\u201d ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcmlerde inceler ve \u201cbu nesnel organizmaya insan unsurunun nas\u0131l kat\u0131ld\u0131\u011f\u0131\u201dn\u0131 ayr\u0131nt\u0131lar\u0131yla de\u011ferlendirir (2011: 357-418). \u00d6zellikle \u201cMakineye Dayanan \u00dcretim Sisteminin \u0130\u015f\u00e7i \u00dczerindeki \u0130lk Etkileri\u201d ba\u015fl\u0131\u011f\u0131 neredeyse t\u00fcm\u00fcyle i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n sermaye kar\u015f\u0131s\u0131nda makinele\u015fme arac\u0131l\u0131\u011f\u0131yla d\u00fc\u015f\u00fcr\u00fcld\u00fc\u011f\u00fc duruma ayr\u0131lm\u0131\u015ft\u0131r. Bu b\u00f6l\u00fcmde i\u015fin basitle\u015fmesinin ve i\u015f\u00e7iyi daha ucuz bir i\u015f g\u00fcc\u00fc haline getirmenin yollar\u0131n\u0131 araman\u0131n, makineye dayal\u0131, standartla\u015fm\u0131\u015f \u00fcretim bi\u00e7iminin do\u011frudan bir sonucu oldu\u011fu savunulur. Bunun emek\u00e7iler a\u00e7\u0131s\u0131ndan sonu\u00e7lar\u0131 ise g\u00f6r\u00fcnd\u00fc\u011f\u00fcnden daha ac\u0131d\u0131r: \u201cMakinelerin kapitalist tarzda kullan\u0131m\u0131n\u0131n ilk sonucu kad\u0131n ve \u00e7ocuk eme\u011fidir!\u201d (s. 378) ve fabrikalar da Fourier\u2019e at\u0131fla \u201cko\u015fullar\u0131 hafifletilmi\u015f \u00e7al\u0131\u015fma kamplar\u0131\u201dna benzetilir (s. 408).<\/p>\n![\"\"](\"https:\/\/bilimvegelecek.com.tr\/wp-content\/uploads\/2020\/05\/5-6-300x205.jpg\")