{"id":63070,"date":"2024-08-30T10:39:22","date_gmt":"2024-08-30T07:39:22","guid":{"rendered":"https:\/\/bilimvegelecek.com.tr\/?p=63070"},"modified":"2024-08-30T10:39:22","modified_gmt":"2024-08-30T07:39:22","slug":"egemenligin-kaynagi-meselesi","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2024\/08\/30\/egemenligin-kaynagi-meselesi","title":{"rendered":"Egemenli\u011fin kayna\u011f\u0131 meselesi"},"content":{"rendered":"

Ender Helvac\u0131o\u011flu<\/strong><\/p>\n

Egemenlik kavram\u0131n\u0131n i\u00e7eri\u011fi ve egemenli\u011fin kayna\u011f\u0131 meselesi tarih boyunca tart\u0131\u015f\u0131lm\u0131\u015f. Modernite \u00f6ncesi d\u00fc\u015f\u00fcn\u00fcrlerde -uygulamada farkl\u0131l\u0131klar olsa da- ortak g\u00f6r\u00fc\u015f, egemenli\u011fin kayna\u011f\u0131n\u0131n tanr\u0131sal (ilahi) oldu\u011fu. Modernite ile birlikte egemenlik kavram\u0131 sek\u00fcler bir bi\u00e7imde tart\u0131\u015f\u0131lmaya ba\u015flanm\u0131\u015f. Egemenli\u011fin kayna\u011f\u0131n\u0131 g\u00f6klerden yere indiren ve ona sek\u00fcler bir nitelik kazand\u0131ran ilk d\u00fc\u015f\u00fcn\u00fcr\u00fcn Machiavelli oldu\u011fu s\u00f6ylenir. Daha sonra Jean Bodin, Hobbes, Rousseau gibi d\u00fc\u015f\u00fcn\u00fcrlerin giderek geli\u015fen egemenlik kuramlar\u0131 bulunur. \u201cUlusal egemenlik\u201d, \u201chalk egemenli\u011fi\u201d kavramlar\u0131 bu d\u00fc\u015f\u00fcn\u00fcrlerce geli\u015ftirilir ve tart\u0131\u015f\u0131l\u0131r. G\u00fcn\u00fcm\u00fcze gelirken ise \u201cs\u00fcrekli, b\u00f6l\u00fcnmez, mutlak\u201d egemenlik anlay\u0131\u015f\u0131n\u0131n k\u0131r\u0131ld\u0131\u011f\u0131n\u0131, \u201ckuvvetler ayr\u0131l\u0131\u011f\u0131\u201d, \u201chukukun \u00fcst\u00fcnl\u00fc\u011f\u00fc\u201d, \u201chukuk devleti\u201d, -k\u00fcreselle\u015fmeyle birlikte- \u201ci\u00e7-d\u0131\u015f egemenlik\u201d gibi kavramlar\u0131n geli\u015ftirildi\u011fini g\u00f6r\u00fcyoruz. Marx\u2019\u0131n ve Marksistlerin ise egemenlik kavram\u0131n\u0131n \u201cs\u0131n\u0131fsall\u0131\u011f\u0131\u201d meselesini vurgulad\u0131klar\u0131n\u0131 biliyoruz. Ama egemenli\u011fin kayna\u011f\u0131 ve nas\u0131l uygulanaca\u011f\u0131 meselesi sosyalizm pratiklerinin de -hen\u00fcz \u00e7\u00f6z\u00fcme kavu\u015fturulamayan- temel tart\u0131\u015fmalar\u0131ndan biri olmu\u015ftur.<\/p>\n

K\u0131sacas\u0131, egemenli\u011fin ne oldu\u011fu, egemenli\u011fin kayna\u011f\u0131 ve s\u0131n\u0131rlar\u0131, egemenli\u011fin nas\u0131l uygulanaca\u011f\u0131 meseleleri h\u00e2l\u00e2 tart\u0131\u015f\u0131lan ve politik m\u00fccadelelerin g\u00fcndemi olan s\u0131cak bir konu. \u00d6zellikle T\u00fcrkiye\u2019de\u2026 \u201cAnayasa\u2019n\u0131n de\u011fi\u015fmez maddeleri olmal\u0131 m\u0131?\u201d, \u201cMadem egemenlik kay\u0131ts\u0131z \u015farts\u0131z milletindir (veya halk\u0131nd\u0131r), millet veya halk isterse \u015feriat gelebilir mi?\u201d, \u201cMillet (veya halk) egemenli\u011finin tecelli etmesi i\u00e7in se\u00e7imler yeterli mi?\u201d, \u201cBenim oyumla da\u011fdaki \u00e7oban\u0131n oyu nas\u0131l bir olabilir?\u201d vb. tart\u0131\u015fmalar hep bu konuyla ilgilidir. \u201c\u0130ki ucu kirli\u201d veya \u201cb\u0131\u00e7ak s\u0131rt\u0131\u201d tart\u0131\u015fmalard\u0131r bunlar (\u00d6te yandan T\u00fcrkiye\u2019de iktidar katlar\u0131nda dahi, egemenli\u011fin kayna\u011f\u0131n\u0131n tanr\u0131sal oldu\u011fu anlay\u0131\u015f\u0131na geri d\u00f6nen etkili ak\u0131mlar oldu\u011fu da biliniyor). T\u00fcrkiye\u2019de kar\u015f\u0131 devrimin (veya en az\u0131ndan rejim de\u011fi\u015fikli\u011finin) se\u00e7imler ve referandumlar yoluyla (yani halka sorarak!) ger\u00e7ekle\u015fti\u011fini de unutmayal\u0131m. \u0130talya\u2019da fa\u015fizm, Almanya\u2019da Nazizm de bu yolla, yani \u201chalk r\u0131zas\u0131yla\u201d gelmi\u015fti. Acaba halk veya millet egemenli\u011fi yerine \u201cakl\u0131n egemenli\u011fi\u201d gibi bir kavram m\u0131 geli\u015ftirilmeli? Ama bu ak\u0131l kimin akl\u0131 olacakt\u0131r; ak\u0131l, insan\/toplum \u00fcst\u00fc bir idea m\u0131d\u0131r; s\u0131n\u0131fsal de\u011fil midir? (Marx, Hegel\u2019i ve Frans\u0131z doktrinercilerini ele\u015ftirirken onlar\u0131n \u201chalk\u0131n egemenli\u011fine\u201d kar\u015f\u0131 \u201cakl\u0131n egemenli\u011fini\u201d savunduklar\u0131na vurgu yapar). Devrimci Kemalistler \u201cEgemenlik kay\u0131ts\u0131z \u015farts\u0131z milletindir\u201d dediler. Ama Demokrat Parti de \u201cYeter, s\u00f6z milletindir\u201d demi\u015fti. Bug\u00fcn postmodernistler de \u201cak\u0131l\u201da kar\u015f\u0131 \u201chalk\u201d\u0131 \u00e7\u0131karm\u0131yorlar m\u0131? D\u00fcnyada ve T\u00fcrkiye\u2019de her t\u00fcrden gericilik \u201chalk\u0131n se\u00e7imi\u201d bahanesiyle uygulamaya ge\u00e7miyor mu?<\/p>\n

Velhas\u0131l g\u00fcn\u00fcm\u00fczde egemenli\u011fin kayna\u011f\u0131 tart\u0131\u015fmas\u0131n\u0131n \u201cc\u0131lk\u0131n\u0131n \u00e7\u0131kt\u0131\u011f\u0131n\u0131\u201d s\u00f6yleyebiliriz. Demek ki burjuva modernitesinin (demokrasisinin) \u00e7er\u00e7evesi bu sorunu \u00e7\u00f6zmekte yetersiz kal\u0131yor.<\/p>\n

***<\/p>\n

Asl\u0131nda Marksist \u00f6\u011freti (Tarihsel Materyalizm) meseleyi kuramsal olarak \u00e7\u00f6zm\u00fc\u015ft\u00fcr: Egemenlik ili\u015fkileri tasfiye edildi\u011fi zaman, \u201cegemenli\u011fin kayna\u011f\u0131\u201d sorunu da ortadan kalkar. Sosyalizmin ileri a\u015famalar\u0131nda s\u0131n\u0131fl\u0131l\u0131\u011f\u0131n ve devletlili\u011fin s\u00f6nmesi, s\u00f6m\u00fcren-s\u00f6m\u00fcr\u00fclen, ezen-ezilen, y\u00f6neten-y\u00f6netilen ili\u015fkilerinin ortadan kalkmas\u0131 ile birlikte egemenli\u011fe ihtiya\u00e7 duymayan bir toplum olu\u015facakt\u0131r; en az\u0131ndan insan-insan ili\u015fkileri \u00e7er\u00e7evesinde. Marx ve Engels bu ideal topluma \u201ckom\u00fcnizm\/kom\u00fcnist toplum\u201d demi\u015fler. Ama bu kadar\u0131 \u201c\u00fctopik\u201d bir d\u00fczeyde kal\u0131yor ve Marx \u00f6ncesi (hatta \u00e7ok \u00f6ncesi) baz\u0131 d\u00fc\u015f\u00fcn\u00fcrlerde de benzer \u00fctopik yakla\u015f\u0131mlar var.<\/p>\n

Elbette Marx ve Engels, bilimsel d\u00fc\u015f\u00fcnce ve y\u00f6ntemden bir milim sapmayan ger\u00e7ek\u00e7i biliminsanlar\u0131; bir \u00fctopyac\u0131 veya f\u00fct\u00fcrist de\u011filler. Sosyalizm ve kom\u00fcnizmin nas\u0131l bir toplum oldu\u011funa ili\u015fkin -\u00e7ok genel ifadeler d\u0131\u015f\u0131nda- ayr\u0131nt\u0131ya giren herhangi bir fikir ortaya atmam\u0131\u015flar. 1848 devrimlerinden ve 1871 Paris Kom\u00fcn\u00fc prati\u011finden \u00e7\u0131kard\u0131klar\u0131 derslerle \u201cburjuva devletini ele ge\u00e7irip devralman\u0131n yetmeyece\u011fini bu mekanizmay\u0131 par\u00e7alamak gerekti\u011fini\u201d belirterek \u201cproletarya diktat\u00f6rl\u00fc\u011f\u00fc\u201d kavram\u0131n\u0131 geli\u015ftirmi\u015fler. Birlikte kaleme ald\u0131klar\u0131 Alman \u0130\u015f\u00e7i Partisi\u2019nin program\u0131n\u0131n tart\u0131\u015f\u0131ld\u0131\u011f\u0131 \u201cGotha ve Erfurt Programlar\u0131n\u0131n Ele\u015ftirisi\u201d adl\u0131 kitapta ise \u015f\u00f6yle bir kuramsal tart\u0131\u015fma yap\u0131yorlar: Kom\u00fcnist toplumun ilk a\u015famalar\u0131nda hen\u00fcz eski kapitalist toplumun kal\u0131nt\u0131lar\u0131 s\u00fcrer; \u00f6rne\u011fin \u201ce\u015fit hak\u201d ilkesi h\u00e2l\u00e2 burjuva s\u0131n\u0131rlar i\u00e7inde kalmaktad\u0131r. Ancak daha y\u00fcksek a\u015famalarda, kolektif zenginlik kaynaklar\u0131 bolla\u015ft\u0131\u011f\u0131nda \u201cherkesten yetene\u011fine g\u00f6re, herkese gereksinmesine g\u00f6re\u201d kom\u00fcnist ilkesi ge\u00e7erli olacakt\u0131r. (K. Marx, F. Engels, Gotha ve Erfurt Programlar\u0131n\u0131n Ele\u015ftirisi, \u00c7ev. M. Kabagil, Sol Yay\u0131nlar\u0131, ikinci bask\u0131, Kas\u0131m 1969, s.29-31)<\/p>\n

Marx ve Engels, bu \u00e7ok genel iktisadi ilke ve \u201cproletarya diktat\u00f6rl\u00fc\u011f\u00fc\u201d genel kavram\u0131 d\u0131\u015f\u0131nda sosyalizmde egemenlik ve egemenli\u011fin nas\u0131l kullan\u0131laca\u011f\u0131 konusuna pek girmezler. Onlar\u0131n esas ilgi alanlar\u0131 kapitalizm analizi ve sosyalist devrim modelleri \u00fczerinedir. Bu konu 20. y\u00fczy\u0131l\u0131n geni\u015f sosyalizm pratiklerinde (Sovyetler Birli\u011fi ve \u00c7in Halk Cumhuriyeti) ister istemez g\u00fcndeme gelir ve yo\u011fun tart\u0131\u015fmalar ya\u015fan\u0131r.<\/p>\n

Lenin de \u201cDevlet ve Devrim\u201d adl\u0131 kitab\u0131nda devletin s\u00f6nmesine ili\u015fkin yapt\u0131\u011f\u0131 kuramsal tart\u0131\u015fma d\u0131\u015f\u0131nda sosyalist toplumun \u00f6zellikleri konusuna fazlaca girmemi\u015ftir; \u00e7\u00fcnk\u00fc 1924 y\u0131l\u0131nda \u00f6lm\u00fc\u015f, dolay\u0131s\u0131yla bir sosyalist in\u015fa prati\u011fi ya\u015fayamam\u0131\u015ft\u0131r. Lenin sonras\u0131 Sovyet prati\u011finde ve esas olarak \u00c7in sosyalist prati\u011finde ise egemenli\u011fin kayna\u011f\u0131 ve nas\u0131l uygulanaca\u011f\u0131 konusu t\u00fcm yak\u0131c\u0131l\u0131\u011f\u0131yla g\u00fcndemdedir.<\/p>\n

Sovyetlerdeki resmi g\u00f6r\u00fc\u015f, egemenli\u011fin kayna\u011f\u0131n\u0131n ba\u015fta i\u015f\u00e7i s\u0131n\u0131f\u0131 olmak \u00fczere emek\u00e7iler oldu\u011fu, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n kendisiyle birlikte t\u00fcm s\u0131n\u0131flar\u0131 ve egemenlik ili\u015fkilerini ortadan kald\u0131raca\u011f\u0131, bu s\u00fcre\u00e7te i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n egemenli\u011fini i\u015f\u00e7i s\u0131n\u0131f\u0131 partisi arac\u0131l\u0131\u011f\u0131yla ger\u00e7ekle\u015ftirece\u011fi bi\u00e7imindedir. Kuramsal olarak g\u00fczel, ama zurnan\u0131n z\u0131rt dedi\u011fi yer i\u015fte bu \u201cparti arac\u0131l\u0131\u011f\u0131yla\u201d ifadesidir. Parti (parti y\u00f6netimi) giderek \u201cegemenli\u011fin arac\u0131\u201d olmaktan \u00e7\u0131kar, bizzat \u201cegemen\u201d olur; sonra da olanlar olur. Bu, nas\u0131l engellenecektir? Mao Zedung, gerek Sovyetlerdeki yozla\u015fmay\u0131 gerekse \u00c7in\u2019de ya\u015fanan sorunlar\u0131 dikkate alarak, sosyalizm a\u015famas\u0131n\u0131n kapitalizm-sosyalizm \u00e7eli\u015fmesinin h\u00e2l\u00e2 s\u00fcrd\u00fc\u011f\u00fc uzun bir s\u00fcre\u00e7 oldu\u011fu, s\u0131n\u0131f m\u00fccadelesinin devam etti\u011fi, tehlikenin bizzat parti i\u00e7indeki kapitalist yolculardan gelece\u011fi, dolay\u0131s\u0131yla egemenli\u011fin (gerekti\u011finde bizzat kom\u00fcnist partiye kar\u015f\u0131) tekrar ve tekrar emek\u00e7i s\u0131n\u0131flar taraf\u0131ndan fethedilmesi gerekti\u011fi bi\u00e7imindeki kuram\u0131n\u0131 geli\u015ftirir; \u201cK\u00fclt\u00fcr Devrimi\u201d bu kuram\u0131n uygulamas\u0131d\u0131r. Deng ve sonras\u0131 \u00c7inli y\u00f6neticiler bu kuram\u0131 ve k\u00fclt\u00fcr devrimi prati\u011fini ele\u015ftirdiler ve reddettiler. Sonucun ne olaca\u011f\u0131n\u0131 ya\u015fay\u0131p g\u00f6rece\u011fiz.<\/p>\n

Neyse, uzatmayal\u0131m; \u00e7\u00fcnk\u00fc bu konular bir k\u00f6\u015fe yaz\u0131s\u0131 boyutlar\u0131n\u0131 fersah fersah a\u015far ve ba\u015fka mecralarda \u00e7ok say\u0131da yaz\u0131 yaz\u0131p tart\u0131\u015fmalar yapt\u0131k zaten.<\/p>\n

Sonu\u00e7 olarak \u015funu s\u00f6yleyebiliriz ki, egemenli\u011fin kayna\u011f\u0131 ve pratikte nas\u0131l kullan\u0131laca\u011f\u0131 meselesi, insanl\u0131\u011f\u0131n hen\u00fcz \u00e7\u00f6zemedi\u011fi ve gelece\u011fe \u00f6teledi\u011fi bir sorundur. Fakat farkl\u0131 durumlarda ve bi\u00e7imlerde g\u00fcncel olarak da s\u0131k s\u0131k kar\u015f\u0131m\u0131za \u00e7\u0131kmaktad\u0131r.<\/p>\n

Konunun bu hengamede afaki gibi gelebilecek, ama hi\u00e7 de \u00f6yle olmayan ve yak\u0131c\u0131 olarak g\u00fcndeme girme olas\u0131l\u0131\u011f\u0131 bulunan bir boyutu daha var: \u0130nsan-do\u011fa ili\u015fkisinde egemenlik kavram\u0131.<\/p>\n

***<\/p>\n

\u0130nsano\u011flu, \u00f6zellikle uygarl\u0131k ile birlikte \u201cdo\u011faya egemenlik\u201d yan\u0131lg\u0131s\u0131ndan mustarip. Modernite ve bilimsel devrimlerle gelen do\u011fa yasalar\u0131n\u0131n ke\u015ffi de do\u011faya kar\u015f\u0131 zafer ve do\u011faya egemenlik olarak anla\u015f\u0131lm\u0131\u015f. Peki, insan\u0131n do\u011fa kar\u015f\u0131s\u0131ndaki egemenli\u011finin kayna\u011f\u0131 ne? \u0130nsan bu \u201cegemenlik hakk\u0131n\u0131\u201d nereden al\u0131yor? Elbette do\u011fan\u0131n ve t\u00fcm evrenin insanlara \u201cTanr\u0131\u2019n\u0131n bir l\u00fctfu\u201d oldu\u011funu vazeden modernite \u00f6ncesi d\u00fc\u015f\u00fcnce bi\u00e7imlerini bir kenara koyuyoruz art\u0131k; sek\u00fcler bir \u00e7er\u00e7evede tart\u0131\u015ft\u0131\u011f\u0131m\u0131z\u0131 varsay\u0131yoruz. Bu sorunun sek\u00fcler yan\u0131t\u0131 \u201cbilim ve teknolojimiz\u201d (daha genel \u00e7er\u00e7evede \u201cakl\u0131m\u0131z\u201d) olabilir ancak. Geli\u015ftirdi\u011fimiz bilim ve teknoloji sayesinde do\u011faya kar\u015f\u0131 zaferler kazanmakta ve ona egemen olmaktay\u0131z. \u0130\u015fte uygarl\u0131k yan\u0131lg\u0131s\u0131n\u0131n modernite d\u00f6nemindeki devam\u0131 da budur ve en az modernite \u00f6ncesindeki yakla\u015f\u0131mlar kadar idealist ve kutsalla\u015ft\u0131rmac\u0131 bir nitelik ta\u015f\u0131r.<\/p>\n

Oysa yava\u015f yava\u015f anlamaktay\u0131z ki durum tam tersidir. Do\u011fa yasalar\u0131n\u0131n ke\u015ffi ve bilimsel devrimler, insan\u0131n do\u011faya egemenli\u011finin de\u011fil uyumunun ara\u00e7lar\u0131n\u0131 sunar bize. Yak\u0131n zamandan bir \u00f6rnek verelim: T\u00fcm d\u00fcnyaya yay\u0131lan, ya\u015fam\u0131m\u0131z\u0131 ve sistemimizi sarsan Kovid-19 salg\u0131n\u0131. Vir\u00fcse kar\u015f\u0131 sava\u015f verdik ve bilimimiz sayesinde geli\u015ftirdi\u011fimiz a\u015f\u0131larla bu sava\u015f\u0131 kazand\u0131k\u2026 m\u0131? Hay\u0131r. Biz vir\u00fcse uyum sa\u011flad\u0131k; a\u015f\u0131 da bu uyumun arac\u0131d\u0131r. Asl\u0131nda do\u011fa ile uyum yakla\u015f\u0131m\u0131n\u0131 a\u015f\u0131 kadar net a\u00e7\u0131klayan bir ara\u00e7 az bulunur. V\u00fccudumuza \u00f6l\u00fc vir\u00fcs vererek vir\u00fcse kar\u015f\u0131 ba\u011f\u0131\u015f\u0131kl\u0131k kazan\u0131yoruz. Bu noktada a\u015f\u0131 kar\u015f\u0131tlar\u0131n\u0131n idealist, kutsal ve evrim d\u0131\u015f\u0131 bir insan bedeni anlay\u0131\u015f\u0131nda olduklar\u0131na da de\u011finmeden ge\u00e7meyelim. (Bu konularda derinle\u015fmek i\u00e7in herkese \u015eefik Alkan\u2019\u0131n \u201c50 Soruda Ba\u011f\u0131\u015f\u0131kl\u0131k\u201d kitab\u0131n\u0131 okumalar\u0131n\u0131 \u00f6neriyorum, \u00f6zellikle \u201cMikroplarla Birlikte Ya\u015famak\u201d b\u00f6l\u00fcm\u00fcn\u00fc; m\u00fcthi\u015f bir kitapt\u0131r) Do\u011faya egemen olunamaz; onun bir par\u00e7as\u0131 olarak, onun i\u015fleyi\u015f mekanizmalar\u0131n\u0131 kavrayarak ona uyum sa\u011flanabilir ancak, t\u00fcr olarak devam\u0131m\u0131z\u0131 sa\u011flayabilmek i\u00e7in.<\/p>\n

E\u011fer ille de s\u0131n\u0131flar \u00fcst\u00fc ve insan \u00fcst\u00fc bir egemenlik kayna\u011f\u0131 ar\u0131yorsak, bu \u201cdo\u011fa yasalar\u0131\u201dd\u0131r. Canl\u0131-cans\u0131z her t\u00fcrl\u00fc varl\u0131k gibi insan\u0131n da s\u0131n\u0131r\u0131n\u0131 \u201cdo\u011fa yasalar\u0131\u201d belirler. K\u00fclt\u00fcrel evrimimizin s\u0131n\u0131r\u0131 da do\u011fa yasalar\u0131d\u0131r. Dolay\u0131s\u0131yla kayna\u011f\u0131n\u0131 nereden al\u0131rsa als\u0131n egemenli\u011fin s\u0131n\u0131r\u0131 da do\u011fa yasalar\u0131d\u0131r. Bu anlamda egemenlik mutlak olamaz. Hi\u00e7bir insan egemenli\u011fi do\u011fa yasalar\u0131ndan ba\u011f\u0131ms\u0131z olamaz. Hi\u00e7bir insan\u00ee egemen, yer\u00e7ekimi yasas\u0131n\u0131 veya evrimi tan\u0131m\u0131yorum diyemez. Derse, \u201cdo\u011fal\u201d olmaktan \u00e7\u0131kar.<\/p>\n

K\u0131sacas\u0131 egemenli\u011fin kayna\u011f\u0131 ilk olarak \u201cdo\u011fal\u201d olmal\u0131d\u0131r. En temel s\u0131n\u0131r budur; do\u011fa yasalar\u0131n\u0131n koydu\u011fu s\u0131n\u0131r\u2026 Tanr\u0131\u2019n\u0131n bile egemenli\u011fini olu\u015fturmak i\u00e7in arac\u0131lara ihtiyac\u0131 var (peygamberler ve dinler). Do\u011fan\u0131n ise herhangi bir arac\u0131ya ihtiyac\u0131 yok; o zaten do\u011fal olarak egemen.<\/p>\n

Egemenlik kay\u0131ts\u0131z \u015farts\u0131z do\u011fa yasalar\u0131n\u0131nd\u0131r; bunu kavrayal\u0131m, sonras\u0131n\u0131 insanlar olarak kendi aram\u0131zda tart\u0131\u015fal\u0131m. \u0130nsano\u011flunun geli\u015ftirdi\u011fi en do\u011fal, dolay\u0131s\u0131yla insan-insan ili\u015fkilerindeki egemenli\u011fin kayna\u011f\u0131 meselesinde \u00e7\u0131k\u0131\u015f noktam\u0131z\u0131 olu\u015fturan ve en ufuk a\u00e7\u0131c\u0131 kavram\u0131n \u201cemek\u201d oldu\u011funu da unutmadan…<\/p>\n

Yeni bir modernite at\u0131l\u0131m\u0131 yapacaksa, yeni bir uygarl\u0131k tarz\u0131 geli\u015ftirecekse insanl\u0131k, ya\u015fanm\u0131\u015f modernite ve sosyalizm pratiklerinin a\u00e7\u0131k b\u0131rakt\u0131\u011f\u0131 bu iki konuda, yani insan\u0131n ve toplumun kendi prati\u011fi i\u00e7inde d\u00f6n\u00fc\u015f\u00fcm\u00fc meselesi ile insan-do\u011fa uyumu meselesi konusunda yeni \u00e7\u00f6z\u00fcmlemeler \u00fcretmeli.<\/p>\n

Egemenli\u011fin kayna\u011f\u0131n\u0131 daha radikal bi\u00e7imde kurutman\u0131n yollar\u0131n\u0131 bulmal\u0131.<\/p>\n","protected":false},"excerpt":{"rendered":"

Ender Helvac\u0131o\u011flu Egemenlik kavram\u0131n\u0131n i\u00e7eri\u011fi ve egemenli\u011fin kayna\u011f\u0131 meselesi tarih boyunca tart\u0131\u015f\u0131lm\u0131\u015f. Modernite \u00f6ncesi d\u00fc\u015f\u00fcn\u00fcrlerde -uygulamada farkl\u0131l\u0131klar olsa da- ortak g\u00f6r\u00fc\u015f, egemenli\u011fin kayna\u011f\u0131n\u0131n tanr\u0131sal (ilahi) oldu\u011fu. Modernite ile birlikte egemenlik kavram\u0131 sek\u00fcler bir bi\u00e7imde tart\u0131\u015f\u0131lmaya ba\u015flanm\u0131\u015f. Egemenli\u011fin kayna\u011f\u0131n\u0131 g\u00f6klerden yere indiren ve ona sek\u00fcler bir nitelik kazand\u0131ran ilk d\u00fc\u015f\u00fcn\u00fcr\u00fcn Machiavelli oldu\u011fu s\u00f6ylenir. Daha sonra Jean […]<\/p>\n","protected":false},"author":493,"featured_media":63071,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[19,2313],"tags":[9531,9860,5247],"class_list":["post-63070","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-bilim-gundemi","category-degirmen","tag-degirmen","tag-egemenligin-kaynagi-meselesi","tag-ender-helvacioglu"],"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