{"id":8605,"date":"2008-01-01T00:22:15","date_gmt":"2007-12-31T22:22:15","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=8605"},"modified":"2017-07-17T13:46:13","modified_gmt":"2017-07-17T10:46:13","slug":"sorunlu-bir-kavram-sosyal-darwinizm","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2008\/01\/01\/sorunlu-bir-kavram-sosyal-darwinizm","title":{"rendered":"Sorunlu bir kavram: Sosyal Darwinizm"},"content":{"rendered":"

Toplumsal alanda g\u00fc\u00e7l\u00fc olana hayatiyet atfeden ve yanl\u0131\u015f bir bi\u00e7imde \u201cSosyal Darwinizm\u201d ad\u0131 verilen g\u00f6r\u00fc\u015f tamamen bilimsel temelden yoksundur. Bu \u00e7aba, kavram\u0131n s\u00f6yledi\u011finin aksine Darwin\u2019i do\u011frulamaktad\u0131r. Dolay\u0131s\u0131yla b\u00f6yle bir g\u00f6r\u00fc\u015f\u00fc Darwin\u2019in ad\u0131yla anmak ve bu g\u00f6r\u00fc\u015f\u00fcn temel etkilenim zemininde Darwin\u2019in yazd\u0131klar\u0131n\u0131n bulundu\u011funu ima etmek, hem Darwin\u2019e b\u00fcy\u00fck bir haks\u0131zl\u0131k hem de Darwin\u2019i anlamadan ahk\u00e2m kesmek anlam\u0131na gelir.<\/em><\/h4>\n

Sosyal bilimlerin geli\u015fimine bak\u0131ld\u0131\u011f\u0131nda, bu bilimlerin do\u011fa bilimlerinin y\u00f6ntem ve kavramlar\u0131n\u0131 taklit ederek i\u015fe ba\u015flad\u0131\u011f\u0131 g\u00f6r\u00fcl\u00fcr. August Comte\u2019un yapt\u0131\u011f\u0131 i\u015fe \u201csosyal fizik\u201d ad\u0131n\u0131 vermesi bu bak\u0131mdan bir tesad\u00fcf de\u011fildir. Bunun gibi, pek \u00e7ok kavram ve bak\u0131\u015f a\u00e7\u0131s\u0131 da, ister istemez, 18. ve 19. y\u00fczy\u0131lda b\u00fcy\u00fck bir geli\u015fim ve s\u0131\u00e7rama g\u00f6stermi\u015f olan biyolojiden dev\u015firilmi\u015ftir. Ancak \u00f6zellikle 19. y\u00fczy\u0131lda d\u00fcnyaya egemen olan ilerleme paradigmas\u0131 ve d\u00f6nemin k\u00fclt\u00fcrel iklimi, bu kavram ve bak\u0131\u015f a\u00e7\u0131lar\u0131n\u0131n geli\u015fig\u00fczel ve \u00f6zensiz bi\u00e7imle aktar\u0131ld\u0131\u011f\u0131 kuramsal in\u015falara ve toplum felsefelerine yol a\u00e7m\u0131\u015ft\u0131r. Evrimcili\u011fin ve organizmac\u0131 toplum tahlillerinin bu alana giri\u015fi bu \u015fekildedir.<\/p>\n

Belli bir alandan kavram ve bak\u0131\u015f a\u00e7\u0131lar\u0131n\u0131n, o alan\u0131n i\u00e7inden gelmeyenlerce \u201cse\u00e7ilerek\u201d ve kavram ve bak\u0131\u015f a\u00e7\u0131lar\u0131n\u0131n i\u00e7erikleri tam olarak kavranmadan ya da kavransa bile n\u00fcanslar ihmal edilerek ba\u015fka bir alana aktar\u0131lmas\u0131, sadece 19. y\u00fczy\u0131lda de\u011fil bug\u00fcn de ciddi sorunlara yol a\u00e7maktad\u0131r. \u00d6rne\u011fin fizikteki belirsizlik ilkesi toplumsal alana bu \u015fekilde aktar\u0131lm\u0131\u015ft\u0131r. Postmodern yakla\u015f\u0131m i\u00e7inde do\u011fa bilimlerinden temellendirme arayanlar\u0131n \u201c\u00e7o\u011ful ger\u00e7ekli\u011fin\u201d tan\u0131\u011f\u0131 olarak birtak\u0131m fiziksel ve biyolojik verileri kullanmalar\u0131 da buna \u00f6rnektir. \u00dcnl\u00fc Sokal olay\u0131 bu alanda skandal\u00f6z bir \u00f6rnek olarak bilim tarihinin ibret vesikas\u0131 olarak \u00f6n\u00fcm\u00fczde durmaktad\u0131r. T\u0131pk\u0131 bu bi\u00e7imde biyolojideki bulu\u015flar\u0131 ve geli\u015fen kuramlar\u0131, kaba bi\u00e7imde ve tam olarak da anlamadan toplumsal d\u00fcnyaya uyarlayanlar ve toplumsall\u0131\u011f\u0131 izahta bu kuramlara ba\u015fvuranlar, yine biyoloji alan\u0131n\u0131n d\u0131\u015f\u0131ndan \u00e7\u0131km\u0131\u015f ve yukar\u0131da and\u0131\u011f\u0131m\u0131z sak\u0131ncalarla malul tahlillerin m\u00fcellifi olan ki\u015filerdir.<\/p>\n

Kimi zaman bunun tersi de olur. Yani do\u011fa bilimlerinin i\u00e7inden gelenler, d\u00fcnyay\u0131 kavramak bak\u0131m\u0131ndan kendi y\u00f6ntemlerinin pekinli\u011fine \u00f6ylesine g\u00fcvenirler ki toplumsal alan\u0131 tahlil etmek i\u00e7in \u201cbu y\u00f6ntemle bakman\u0131n\u201d yetece\u011fini d\u00fc\u015f\u00fcn\u00fcrler ve toplumsal alan\u0131 kendi etkinliklerinin nesnesine indirgerler. Nitekim bu dosyan\u0131n konusu olan Richard Lewontin\u2019in 20. y\u00fczy\u0131lda geli\u015fen sosyobiyoloji kuram\u0131 kar\u015f\u0131s\u0131ndaki duru\u015funun temelinde de bu s\u00f6zde-bilimsel tavr\u0131n ele\u015ftirisi yatmaktad\u0131r. Bunun gibi \u201cSosyal Darwinizm\u201d kavram\u0131na bakt\u0131\u011f\u0131m\u0131zda da bu kar\u015f\u0131l\u0131kl\u0131 indirgemeci tavr\u0131n tipik bir \u00f6rne\u011fini buluruz.<\/p>\n

Darwin \u201cg\u00fc\u00e7l\u00fc olan\u201ddan de\u011fil \u201cuyarlanan\u201ddan s\u00f6z eder<\/em><\/strong><\/p>\n

\u00c7ok yanl\u0131\u015f bir bi\u00e7imde Darwin\u2019e atfen sosyal Darwinizm ad\u0131n\u0131 alan bu indirgeme \u00f6rneklerinin birinin, toplumsal ve k\u00fclt\u00fcrel hayatta da \u201cg\u00fc\u00e7l\u00fc olan\u0131n ayakta kalaca\u011f\u0131\u201d ve daha ileri gidip bu a\u00e7\u0131klamaya ahlak\u00ee bir y\u00fcklem ekleyerek, \u201cbu nedenle g\u00fc\u00e7l\u00fc olan\u0131n, hakl\u0131 da oldu\u011fu\u201d d\u00fc\u015f\u00fcncesiyle \u0131rk\u00e7\u0131l\u0131\u011f\u0131n temellerini kurdu\u011fu do\u011frudur. Alman tarih okulunun tarih g\u00f6r\u00fc\u015f\u00fc tam da b\u00f6yle bir \u015feydir: \u201cTarih bir milletler sava\u015f\u0131d\u0131r ve saf ve g\u00fc\u00e7l\u00fc olan millet bu sava\u015ftan galip \u00e7\u0131kacakt\u0131r\u201d.<\/p>\n

Ancak burada atlanan \u00e7ok \u00f6nemli bir n\u00fcans vard\u0131r: Darwin \u201cg\u00fc\u00e7l\u00fc olan\u201ddan de\u011fil \u201cuyarlanan\u201ddan s\u00f6z eder. Biyolojideki \u201cuyarlanma kabiliyeti\u201d ise g\u00fc\u00e7le ve iradeyle ili\u015fkili bir durum de\u011fildir, aksine tamamen canl\u0131n\u0131n d\u0131\u015f\u0131nda olu\u015fan do\u011fal ko\u015fullardan kaynaklanan tesad\u00fcf\u00ee ve kendili\u011finden hallerdir; evrim tarihi bunun \u00f6rnekleriyle doludur. Bu tarih felsefesinin s\u00f6zde Darwin temelli tarih okumas\u0131n\u0131n ele\u015ftirisinde de, yani \u0131rk\u00e7\u0131l\u0131k kar\u015f\u0131t\u0131 yaz\u0131nda da ayn\u0131 zaafiyet g\u00f6r\u00fcl\u00fcr. Buradaki zaafiyetin temeli, Alman tarih okulunun Darwin\u2019in ad\u0131n\u0131 anmadan ortaya koydu\u011fu Darwin etkileniminin, burada ad\u0131 konularak te\u015fhir edilmesidir.<\/p>\n

Darwin\u2019deki \u201c\u0131rk\u201d kavram\u0131, \u0131rk\u00e7\u0131l\u0131\u011f\u0131 d\u0131\u015flar<\/em><\/strong><\/p>\n

Bunlar\u0131n aras\u0131nda en fahi\u015f hata, Darwin\u2019in \u201c\u0131rk\u00e7\u0131l\u0131\u011f\u0131n\u0131\u201d T\u00fcrlerin K\u00f6keni<\/em> kitab\u0131n\u0131n alt ba\u015fl\u0131\u011f\u0131nda ge\u00e7en \u201c\u0131rk\u201d s\u00f6zc\u00fc\u011f\u00fcne bakarak g\u00f6stermeye \u00e7al\u0131\u015fmakta ifadesini bulur. Oysa Sosyal Darwinizm ad\u0131 verilen d\u00fc\u015f\u00fcnme bi\u00e7imi, asl\u0131nda Viktorya d\u00f6nemi kapitalizminin ve Herbert Spencer gibi toplum felsefecilerinin icad\u0131d\u0131r ve bu d\u00fc\u015f\u00fcnce tarz\u0131 \u00fczerinde, hem kaynaklar\u0131 hem etkileri bak\u0131m\u0131ndan h\u00e2l\u00e2 geni\u015f bir tart\u0131\u015fma y\u00fcr\u00fct\u00fclmektedir (1). Ancak \u015fu s\u00f6ylenebilir: Sosyal Darwinist denenler ve \u0131rk\u00e7\u0131lar do\u011frudan do\u011fruya \u201cg\u00fc\u00e7\u201d kavram\u0131na ve oradan \u201csava\u015f\u201d kavram\u0131na giderler. Dolay\u0131s\u0131yla bu n\u00fcans\u0131 g\u00f6rmeden, ceffel-kalem do\u011frusal bir evrimcilik-\u0131rk\u00e7\u0131l\u0131k ili\u015fkisi kurmak, yeniden bir t\u00fcr \u00f6zc\u00fcl\u00fc\u011fe d\u00fc\u015fmektir.<\/p>\n

\u00dcstelik \u00fczerinde Beyaz Adam\u2019\u0131n durdu\u011fu \u0131rklar hiyerar\u015fisi kavram\u0131, Darwin\u2019in evrim kuram\u0131n\u0131 pop\u00fclerle\u015ftirmesinden \u00e7ok \u00f6nce ortaya \u00e7\u0131km\u0131\u015ft\u0131r ve Darwinizm d\u00f6nemine de yans\u0131yan bu tart\u0131\u015fmada, Darwin\u2019in fikirleri sadece \u0131rklar\u0131n birbiriyle nas\u0131l yak\u0131n akraba oldu\u011fu meselesine dair \u00e7\u0131kar\u0131mlar\u0131yla, yani yazar\u0131n s\u00f6yledi\u011finin tam aksi bir y\u00f6nde, temay\u00fcz etmi\u015ftir (2). Bu \u00e7er\u00e7evede, \u0131rk\u00e7\u0131l\u0131\u011f\u0131n her t\u00fcrl\u00fc canl\u0131n\u0131n ilksel bir t\u00fcrden evrilerek \u00e7e\u015fitli ya\u015fam formlar\u0131na d\u00f6n\u00fc\u015ft\u00fcklerini \u00f6ne s\u00fcren evrimcilikten etkilendi\u011fini s\u00f6ylemek sadece toptanc\u0131 bir yarg\u0131 olmakla kalmay\u0131p i\u00e7inde ba\u015fl\u0131 ba\u015f\u0131na bir \u00e7eli\u015fkiyi de ta\u015f\u0131maktad\u0131r. 18. y\u00fczy\u0131l\u0131n sonunda ve 19. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda insan do\u011fas\u0131 problemi \u00fczerine \u00e7ok \u00e7e\u015fitli yakla\u015f\u0131mlar\u0131n varl\u0131\u011f\u0131 bilindi\u011fi gibi, insanl\u0131\u011f\u0131n tek bir atadan evrilmi\u015f oldu\u011funu (monogenizm) ya da farkl\u0131 farkl\u0131 atalardan t\u00fcredi\u011fi i\u00e7in birbirinden farkl\u0131 \u0131rklar\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 (poligenizm) savunmak, 19. ve 20. y\u00fczy\u0131lda antropoloji ve di\u011fer biyoloji bilimleri i\u00e7inde b\u00fcy\u00fck bir tart\u0131\u015fma olarak s\u00fcr\u00fcp gitmi\u015ftir ve b\u00fct\u00fcn bu s\u00fcre\u00e7te poligenizmin galebe \u00e7ald\u0131\u011f\u0131n\u0131, \u00fcstelik Darwin\u2019in de bunu s\u00f6yledi\u011fini iddia etmek son derecede g\u00fc\u00e7t\u00fcr (3).<\/p>\n

Irk\u00e7\u0131l\u0131\u011f\u0131n temellendirilmesinde bir ara\u00e7 olarak kullan\u0131lan poligenizm d\u00fc\u015f\u00fcncesi, her ne kadar 20. y\u00fczy\u0131l\u0131n ba\u015flar\u0131nda g\u00fc\u00e7lenen bir d\u00fc\u015f\u00fcnce olsa da, \u00f6zellikle ayn\u0131 d\u00f6nemin antropoloji yaz\u0131n\u0131nda bu d\u00fc\u015f\u00fcnceye \u015fiddetle kar\u015f\u0131 \u00e7\u0131kan bilimsel \u00e7al\u0131\u015fmalar\u0131n varl\u0131\u011f\u0131 ihmal edilemez d\u00fczeydedir. \u00d6rne\u011fin Franz Boas, Amerika\u2019ya gelen g\u00f6\u00e7menlerin o zaman al\u0131nm\u0131\u015f bedensel \u00f6l\u00e7\u00fcleriyle bu g\u00f6\u00e7menlerin ard\u0131l\u0131 olan ku\u015faklar\u0131n bedensel \u00f6l\u00e7\u00fclerini kar\u015f\u0131la\u015ft\u0131rd\u0131\u011f\u0131nda, kafatas\u0131 bi\u00e7imlerinin de\u011fi\u015fti\u011fini bulgulam\u0131\u015f ve buna dayanarak bu t\u00fcr morfolojik \u00f6zelliklerin kal\u0131tsal de\u011fil, \u00e7evresel etkilerle olu\u015ftu\u011funu s\u00f6yleyerek \u0131rk\u00e7\u0131l\u0131\u011fa b\u00fcy\u00fck bir darbe vurmu\u015ftu (4).<\/p>\n

G\u00fcn\u00fcm\u00fcz biyolojisine y\u00f6n veren genetik \u00e7al\u0131\u015fmalar, Darwin\u2019in se\u00e7ilim kuram\u0131n\u0131n \u00f6z\u00fcnde yer alan \u201cuyarlanma ba\u015far\u0131s\u0131\u201d kavram\u0131n\u0131 do\u011frulamaktad\u0131r. Ger\u00e7ekten de toplumsal alanda g\u00fc\u00e7l\u00fc olana hayatiyet atfeden ve yanl\u0131\u015f bir bi\u00e7imde \u201cSosyal Darwinizm\u201d ad\u0131 verilen g\u00f6r\u00fc\u015f tamamen bilimsel temelden yoksun hale gelmektedir. Bu \u00e7aba, kavram\u0131n s\u00f6yledi\u011finin aksine Darwin\u2019i do\u011frulamaktad\u0131r. Dolay\u0131s\u0131yla b\u00f6yle bir g\u00f6r\u00fc\u015f\u00fc Darwin\u2019in ad\u0131yla anmak ve bu g\u00f6r\u00fc\u015f\u00fcn temel etkilenim zemininde Darwin\u2019in yazd\u0131klar\u0131n\u0131n bulundu\u011funu ima etmek, hem Darwin\u2019e b\u00fcy\u00fck bir haks\u0131zl\u0131k hem de Darwin\u2019i anlamadan ahk\u00e2m kesmek anlam\u0131na gelmektedir.<\/p>\n

Stephan Jay Gould\u2019un yazd\u0131\u011f\u0131 gibi \u201cbilim, nesnel bilgilerin pe\u015finde amans\u0131z bir kovalamaca de\u011fildir. Yarat\u0131c\u0131 bir insan etkinli\u011fidir; dahileri bilgii\u015flem makinelerinden \u00e7ok sanat\u00e7\u0131lar gibi \u00e7al\u0131\u015f\u0131r. Kuramsal de\u011fi\u015fiklikler yaln\u0131zca yeni ke\u015fiflerin t\u00fcrevsel sonu\u00e7lar\u0131 de\u011fil, \u00e7a\u011f\u0131n toplumsal ve politik g\u00fc\u00e7lerinin etkisi alt\u0131ndaki yarat\u0131c\u0131 d\u00fc\u015f g\u00fcc\u00fcn\u00fcn \u00fcr\u00fcnleridir. Ge\u00e7mi\u015fi \u00e7a\u011f\u0131m\u0131za ait d\u00fc\u015f\u00fcncelerle yarg\u0131lamamal\u0131, kendi kayg\u0131lar\u0131yla hi\u00e7 ilgisi olmayan \u00f6l\u00e7\u00fctlere g\u00f6re hakl\u0131 buldu\u011fumuz bilim adamlar\u0131n\u0131 kahraman ilan etmemeliyiz.\u201d (5) Son c\u00fcmlenin tersini s\u00f6ylemek de m\u00fcmk\u00fcn: \u201cGe\u00e7mi\u015fi \u00e7a\u011f\u0131m\u0131za ait d\u00fc\u015f\u00fcncelerle yarg\u0131lamamal\u0131, kendi kayg\u0131lar\u0131yla ve yazd\u0131klar\u0131yla hi\u00e7 ilgisi olmayan \u00f6l\u00e7\u00fctler ve kavramlar yaratarak bilim insanlar\u0131n\u0131 ve onlar\u0131n d\u00fc\u015f\u00fcncelerini mahk\u00fbm etmemeliyiz\u201d. Burada Darwin\u2019i yeniden okuman\u0131n ve tart\u0131\u015fman\u0131n \u015fiddetli bir ihtiya\u00e7 oldu\u011fu \u00e7ok a\u00e7\u0131k bir bi\u00e7imde ortaya \u00e7\u0131kmaktad\u0131r.<\/p>\n

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

1) Bkz. Peter J. Bowler, Evolution: The History of An Idea, Berkeley, Los Angeles, Londra, University of California Press, 1984, ss.269-274; Richard Hofstadler, Social Darwinism in American Thought, Boston, Beacon Press, 1955; Mike Hawkins, Social Darwinism in European and American Thought, 1860-1945, Cambridge University Press, 1997.<\/p>\n

2) Peter J. Bowler, Evolution…, s.282.<\/p>\n

3) Bu tart\u0131\u015fmalar \u00fczerine yap\u0131lm\u0131\u015f bir sempozyum i\u00e7in bkz. Gunter Mann ve Franz Dumont, eds, Die Natur des Menschen: Probleme der physischen Anthropologie und Rassenkunde (1750-1850), Soemmering- Forschungen, 6, Akademie f\u00fcr Wissenschaften und der Literatur, Mainz, Stuttgart, Gustav Fischer, 1990.<\/p>\n

4) Boas\u2019\u0131n bu konuda yazd\u0131klar\u0131 d\u00f6nemin en etkili makaleleri aras\u0131ndad\u0131r. Bkz. Franz Boas, \u201cChanges in Bodily Form of Descendants of Immigrants\u201d, Report of the Immigration Commission, vol. 38, Goverment Printing Office, Washington, DC, 1911;\u00a0 \u201cChanges in Bodily Form of Descendants of Immigrants\u201d, American Anthropologist, 14\/3 (1912), ss.530-562.<\/p>\n

5) Stephen Jay Gould, 2000, Darwin ve Sonras\u0131. Do\u011fa Tarihi \u00dczerine D\u00fc\u015f\u00fcnceler, Ankara, T\u00fcbitak Pop\u00fcler Bilim Kitaplar\u0131, 2000, s.214.<\/p>\n","protected":false},"excerpt":{"rendered":"

Toplumsal alanda g\u00fc\u00e7l\u00fc olana hayatiyet atfeden ve yanl\u0131\u015f bir bi\u00e7imde \u201cSosyal Darwinizm\u201d ad\u0131 verilen g\u00f6r\u00fc\u015f tamamen bilimsel temelden yoksundur. Bu \u00e7aba, kavram\u0131n s\u00f6yledi\u011finin aksine Darwin\u2019i do\u011frulamaktad\u0131r. Dolay\u0131s\u0131yla b\u00f6yle bir g\u00f6r\u00fc\u015f\u00fc Darwin\u2019in ad\u0131yla anmak ve bu g\u00f6r\u00fc\u015f\u00fcn temel etkilenim zemininde Darwin\u2019in yazd\u0131klar\u0131n\u0131n bulundu\u011funu ima etmek, hem Darwin\u2019e b\u00fcy\u00fck bir haks\u0131zl\u0131k hem de Darwin\u2019i anlamadan ahk\u00e2m kesmek […]<\/p>\n","protected":false},"author":261,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[85,28,218,29],"tags":[461,237,462,380,430],"class_list":["post-8605","post","type-post","status-publish","format-standard","hentry","category-47-sayi","category-sosyal-bilimler","category-sosyoloji","category-toplum","tag-darwin","tag-felsefe","tag-sosyal-darwinizm","tag-sosyoloji","tag-toplum"],"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