{"id":8643,"date":"2008-01-01T00:12:11","date_gmt":"2007-12-31T22:12:11","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=8643"},"modified":"2017-07-17T13:40:22","modified_gmt":"2017-07-17T10:40:22","slug":"ismail-husrev-tokinin-eski-yunanistanda-ictimai-fikirler-adli-makalesi-tarihsel-materyalizm-isiginda-eski-yunandaki-toplumsal-dusunceler","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2008\/01\/01\/ismail-husrev-tokinin-eski-yunanistanda-ictimai-fikirler-adli-makalesi-tarihsel-materyalizm-isiginda-eski-yunandaki-toplumsal-dusunceler","title":{"rendered":"\u0130smail H\u00fcsrev’in (T\u00f6kin) \u201cEski Yunanistan\u2019da \u0130\u00e7tima\u00ee Fikirler\u201d adl\u0131 makalesi Tarihsel Materyalizm \u0131\u015f\u0131\u011f\u0131nda Eski Yunan\u2019daki toplumsal d\u00fc\u015f\u00fcnceler"},"content":{"rendered":"

\u0130smail H\u00fcsrev, daha \u00e7ok iktisat tarihindeki \u00e7al\u0131\u015fmalar\u0131 ve Kadro dergisindeki yaz\u0131lar\u0131yla tan\u0131n\u0131yor. Bu yaz\u0131, H\u00fcsrev\u2019in Felsefe ve \u0130\u00e7timaiyat Mecmuas\u0131\u2019nda 1927 y\u0131l\u0131nda yay\u0131nlanan ve tarihsel materyalizmi y\u00f6ntem olarak kullan\u0131p s\u0131n\u0131fsal bir temelde Eski Yunan filozoflar\u0131n\u0131n toplumsal d\u00fc\u015f\u00fcncelerini de\u011ferlendirmeyi hedefleyen \u201cEski Yunanistan\u2019da \u0130\u00e7tima\u00ee Fikirler\u201d adl\u0131 makalesinden yola \u00e7\u0131karak haz\u0131rland\u0131. Makalenin tam metnini T\u00fcrk\u00e7ele\u015ftirerek veriyoruz. Makale, Cumhuriyetimizin erken d\u00f6nem d\u00fc\u015f\u00fcnce tarihine \u0131\u015f\u0131k tutmas\u0131 a\u00e7\u0131s\u0131ndan da olduk\u00e7a anlaml\u0131d\u0131r.<\/em><\/h4>\n

T\u00fcrkiye\u2019deki felsefe tarihine ili\u015fkin yap\u0131tlara kabaca bak\u0131ld\u0131\u011f\u0131nda, genellikle d\u00fc\u015f\u00fcn\u00fcrlerin d\u00fc\u015f\u00fcncelerinin betimiyle yetinildi\u011fi, d\u00fc\u015f\u00fcncelerin sosyo-k\u00fclt\u00fcrel, tarihsel ve s\u0131n\u0131fsal temeline pek inilmedi\u011fi g\u00f6zlenir (1). \u00c7\u00fcnk\u00fc \u00fclkemizin bilim k\u00fclt\u00fcr\u00fcnde h\u00e2l\u00e2 betim temelli ve a\u00e7\u0131klama \u00e7abas\u0131n\u0131 \u00e7o\u011fu kez g\u00f6z ard\u0131 eden naiv-pozitivist bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n (2) egemen oldu\u011fu g\u00f6r\u00fclmektedir. Asl\u0131nda bu nedensiz de\u011fildir, zira bu bak\u0131\u015f a\u00e7\u0131s\u0131, bir y\u00f6n\u00fcyle kolayc\u0131l\u0131\u011f\u0131 i\u00e7ermekte, di\u011fer y\u00f6n\u00fcyle ise, toplumsal, siyasal, k\u00fclt\u00fcrel, ekonomik, s\u0131n\u0131fsal \u00e7\u00f6z\u00fcmlemelerin olduk\u00e7a fazla birikim gerektirmesi, yoruma y\u00f6nelmesi ve yorumun ise en az\u0131ndan bi\u00e7em a\u00e7\u0131s\u0131ndan \u00f6znel bir g\u00f6r\u00fcn\u00fcmde ortaya \u00e7\u0131kmas\u0131d\u0131r (3). Ku\u015fkusuz bu genel e\u011filimin aksine davranm\u0131\u015f ve bunu i\u00e7selle\u015ftirmi\u015f d\u00fc\u015f\u00fcn insanlar\u0131 da yok de\u011fildir. Nitekim bu makale, naiv-pozitivist e\u011filimin d\u0131\u015f\u0131na \u00e7\u0131kmay\u0131 ba\u015farm\u0131\u015f, daha \u00e7ok iktisat tarihindeki \u00e7al\u0131\u015fmalar\u0131 ve Kadro<\/em> dergisindeki yaz\u0131lar\u0131yla tan\u0131nan \u0130smail H\u00fcsrev\u2019in (4) tarihsel materyalizmi y\u00f6ntem olarak kullan\u0131p s\u0131n\u0131fsal bir temelde Eski Yunan filozoflar\u0131n\u0131n toplumsal d\u00fc\u015f\u00fcncelerini de\u011ferlendirmeyi hedefleyen \u201cEski Yunanistan\u2019da \u0130\u00e7tima\u00ee Fikirler\u201d (5) adl\u0131 makalesinden yola \u00e7\u0131karak haz\u0131rlanm\u0131\u015ft\u0131r.<\/p>\n

Makalenin iki amac\u0131 bulunmaktad\u0131r: \u0130lki, \u0130smail H\u00fcsrev\u2019in tarihsel materyalizm ve diyalektik y\u00f6ntemi kullanarak ortaya koydu\u011fu Eski Yunanistan\u2019daki toplumsal g\u00f6r\u00fc\u015flere ili\u015fkin saptamalar\u0131n\u0131n de\u011ferini ortaya koymak; ikincisi ise, ayd\u0131nlanma tarihimiz a\u00e7\u0131s\u0131ndan bir d\u00f6n\u00fcm noktas\u0131 olan Cumhuriyet D\u00f6nemi\u2019nin ilk felsefe dergileri aras\u0131nda yer alan Felsefe ve \u0130\u00e7timaiy\u00e2t Mecmuas\u0131<\/em>\u2019n\u0131n 1. cilt, 4. say\u0131s\u0131nda yay\u0131mlanan metni, Osmanl\u0131ca\u2019dan Latin harflerine d\u00f6n\u00fc\u015ft\u00fcr\u00fcp, dilini bir par\u00e7a \u00f6zle\u015ftirerek T\u00fcrk okuyucunun takdirine sunmakt\u0131r. Ku\u015fkusuz bu ikinci ama\u00e7, Cumhuriyetimizin erken d\u00f6nem d\u00fc\u015f\u00fcnce tarihine \u0131\u015f\u0131k tutmas\u0131 a\u00e7\u0131s\u0131ndan da olduk\u00e7a anlaml\u0131d\u0131r.<\/p>\n

\u0130smail H\u00fcsrev hakk\u0131nda birka\u00e7 s\u00f6z\u00a0<\/em><\/strong><\/p>\n

14 Mart 1902 tarihinde \u0130stanbul\u2019da do\u011fan \u0130smail H\u00fcsrev, \u0130stanbul Avusturya Lisesi\u2019ni bitirmi\u015f, ard\u0131ndan Sovyet bursuyla, 1922-1925 y\u0131llar\u0131 aras\u0131nda Moskova\u2019da Do\u011fu Emek\u00e7ileri \u00dcniversitesi\u2019nde \u00f6\u011frenim g\u00f6rm\u00fc\u015ft\u00fcr (6). Ayn\u0131 zamanda Moskova \u00dcniversitesi iktisat seminerlerine de devam eden H\u00fcsrev, Do\u011fu Emek\u00e7ileri \u00dcniversitesi\u2019nde okutman olarak da g\u00f6rev yapm\u0131\u015ft\u0131r. T\u00fcrkiye\u2019ye d\u00f6nd\u00fckten sonra, 1929 y\u0131l\u0131na kadar bir Alman ihracat firmas\u0131n\u0131n T\u00fcrkiye temsilcili\u011finde \u00e7al\u0131\u015fm\u0131\u015f, firma ad\u0131na mal ba\u011flant\u0131lar\u0131 yapmak \u00fczere Anadolu\u2019da \u00fcretim alanlar\u0131nda \u00fcreticilerle konu\u015furken, k\u00f6yl\u00fclerin sosyo-ekonomik durumlar\u0131 hakk\u0131nda bilgiler toplam\u0131\u015ft\u0131r. Daha sonra Ziraat Bankas\u0131\u2019n\u0131n kredi kooperatiflerinin ilk \u00f6nce nerelerde kurulaca\u011f\u0131n\u0131 incelemek \u00fczere \u00e7\u0131kt\u0131\u011f\u0131 Anadolu gezilerinde, k\u00f6ylerde \u00fcreticilerin sosyal ili\u015fkileri hakk\u0131nda bilgilerini geli\u015ftirmi\u015ftir. Bu bilgiler, k\u0131smen \u201cT\u00fcrkiye K\u00f6y \u0130ktisadiyat\u0131\u201d adl\u0131 yap\u0131t\u0131na temel olu\u015fturmu\u015ftur (7). Bu yap\u0131t onun en temel yap\u0131tlar\u0131 aras\u0131ndad\u0131r. \u0130lk bask\u0131s\u0131 Kadro<\/em> dergisi yay\u0131nlar\u0131 aras\u0131nda \u00e7\u0131kan bu yap\u0131t, 1990 y\u0131l\u0131nda \u0130leti\u015fim Yay\u0131nlar\u0131<\/em> aras\u0131nda tekrar bas\u0131lm\u0131\u015ft\u0131r. An\u0131lan yap\u0131t, T\u00fcrkiye\u2019de k\u00f6y ve tar\u0131m sorunlar\u0131 \u00fcst\u00fcne ilk s\u0131n\u0131fsal temelli \u00e7\u00f6z\u00fcmleme say\u0131lmaktad\u0131r. O, bu yap\u0131tta, toprak a\u011fal\u0131\u011f\u0131 sisteminin orta\u00e7a\u011f feodalizmiyle benze\u015fen ve farkl\u0131la\u015fan y\u00f6nlerini incelemi\u015f, sistemde meydana gelen de\u011fi\u015fimleri, Do\u011fu\u2019dan Bat\u0131\u2019ya farkl\u0131la\u015fan toprak m\u00fclkiyeti d\u00fczeni \u00e7er\u00e7evesinde ele al\u0131p incelemi\u015ftir (8). \u0130smail H\u00fcsrev, ayn\u0131 zamanda, Ayd\u0131nl\u0131k<\/em> dergisinin yay\u0131n kurulunda bulunmu\u015f ve daha sonra Kadro<\/em> dergisinin kurucusu ve yazarlar\u0131 aras\u0131nda yer alm\u0131\u015ft\u0131r (9). Bilindi\u011fi gibi, Kadro<\/em> dergisi, 1932 y\u0131l\u0131n\u0131n Ocak ay\u0131nda yay\u0131n hayat\u0131na ba\u015flayan, Atat\u00fcrk\u2019\u00fcn takdirini toplayan ve \u00fc\u00e7 y\u0131l boyunca 36 say\u0131 \u00e7\u0131kan, T\u00fcrk Devrimi\u2019nin ideolojisini sistemle\u015ftirme i\u015fini \u00fcstlenen bir yay\u0131n organ\u0131 niteli\u011findedir. \u0130smail H\u00fcsrev\u2019le beraber \u015eevket S\u00fcreyya (Aydemir), Yakup Kadri (Karaosmano\u011flu), Vedat Nedim (Tor), Burhan Asaf (Belge) taraf\u0131ndan \u00e7\u0131kar\u0131lan bu dergi (10), ortaya koydu\u011fu ekonomik, politik ve toplumsal g\u00f6r\u00fc\u015flerle ve tarihsel materyalizm ve diyalektik y\u00f6ntemi kullanarak sundu\u011fu \u00f6zg\u00fcn \u00e7\u00f6z\u00fcmlemelerle, bir bas\u0131n-yay\u0131n etkinli\u011fi olmaktan \u00f6teye ge\u00e7erek, bir entelekt\u00fcel hareketin ve d\u00fc\u015f\u00fcncenin s\u00f6zc\u00fcs\u00fc olmay\u0131 ba\u015farm\u0131\u015ft\u0131r (11). Bu dergideki yaz\u0131lar\u0131, T\u00fcrkiye Halk \u0130\u015ftirakiyun F\u0131rkas\u0131 ad\u0131na 5 Kas\u0131m-5 Aral\u0131k 1922 aras\u0131nda Moskova\u2019da toplanan d\u00f6rd\u00fcnc\u00fc Komintern\u2019e kat\u0131lmas\u0131 (12) y\u00fcz\u00fcnden ideolojik mensubiyeti tart\u0131\u015fma konusu olan (13) ve aram\u0131zdan 1993 y\u0131l\u0131nda sessizce ayr\u0131lan \u0130smail H\u00fcsrev (14), ideolojik mensubiyeti her ne olursa olsun, gerek Kadro<\/em> dergisindeki yaz\u0131lar\u0131nda gerekse di\u011fer yap\u0131tlar\u0131nda tarihsel materyalizm ve diyalektik y\u00f6ntemi kullanm\u0131\u015f, olaylara naiv-pozitivizmi a\u015farak toplumsal, siyasal, ekonomik, bir ba\u015fka deyi\u015fle s\u0131n\u0131fsal temelde bakmay\u0131 ba\u015farm\u0131\u015f \u00f6nemli d\u00fc\u015f\u00fcn\u00fcrlerimiz aras\u0131ndad\u0131r.<\/p>\n

\u0130smail H\u00fcsrev\u2019in y\u00f6ntembilimsel tavr\u0131 ve kimi \u00e7arp\u0131c\u0131 sonu\u00e7lar<\/em><\/strong><\/p>\n

\u0130smail H\u00fcsrev, s\u0131n\u0131fsal bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131, Eski Yunanl\u0131 filozoflar\u0131n toplumsal g\u00f6r\u00fc\u015flerini irdelerken de kullanm\u0131\u015f, Sofistlerin, Aritippos, Antisthenes, Diogenes, Ksenophon ve Platon\u2019un topluma ili\u015fkin g\u00f6r\u00fc\u015flerinin Eski Yunan toplumunda ya\u015fanan toplumsal d\u00f6n\u00fc\u015f\u00fcmlerle ba\u011f\u0131n\u0131 kurarak s\u0131n\u0131fsal temlerini dikkate alarak ortaya koymay\u0131 denemi\u015ftir (15). Ku\u015fkusuz onun \u00e7\u00f6z\u00fcmlemesinin Eski Yunan\u2019daki toplumsal temelli t\u00fcm g\u00f6r\u00fc\u015fleri kapsad\u0131\u011f\u0131n\u0131 s\u00f6ylemek olas\u0131 de\u011fildir. Bu a\u00e7\u0131dan onda kimi s\u0131n\u0131rl\u0131l\u0131klar g\u00f6r\u00fclebilir; bu s\u0131n\u0131rl\u0131l\u0131\u011f\u0131, makalenin yaz\u0131l\u0131\u015f tarihine ve ilgisinin felsefeden \u00e7ok ekonomiye y\u00f6nelmesinde aramak gerekir (16). Bu s\u0131n\u0131rl\u0131l\u0131klar\u0131na kar\u015f\u0131n, makalesinin ilk t\u00fcmcelerinde, g\u00f6ze \u00e7arpan y\u00f6ntembilimsel tavr\u0131 an\u0131lmaya ve \u00e7\u00f6z\u00fcmlemeye de\u011ferdir. Burada y\u00f6ntembilimsel a\u00e7\u0131dan \u00f6ne \u00e7\u0131kan \u00fc\u00e7 temel \u00f6\u011fe vard\u0131r.<\/p>\n

\u0130lki, hukuk, din, g\u00fczel sanatlar ve felsefeyi i\u00e7erisine dahil etti\u011fi ideolojinin, tarihsel ko\u015fullar\u0131n \u00fcr\u00fcn\u00fc oldu\u011fu saptamas\u0131d\u0131r. Bu nedenle, ona g\u00f6re ideolojiler ancak, tarihsel ko\u015fullar\u0131n d\u00f6n\u00fc\u015fmesiyle de\u011fi\u015firler (17).<\/p>\n

\u0130kincisi, ideolojinin s\u0131n\u0131fsal temeline ili\u015fkindir. Bu y\u00fczden o, az \u00e7ok \u00f6rg\u00fctlenmi\u015f bir toplumsal s\u0131n\u0131f\u0131n \u00e7\u0131karlar\u0131n\u0131, di\u011fer toplumsal s\u0131n\u0131flara kar\u015f\u0131 korumak i\u00e7in bir ideolojiye sahip oldu\u011funun, toplumbilimin kesin ger\u00e7ekleri aras\u0131nda yer ald\u0131\u011f\u0131n\u0131n alt\u0131n\u0131 \u00e7izmektedir (18).<\/p>\n

\u00dc\u00e7\u00fcnc\u00fcs\u00fc ise, bir s\u0131n\u0131f\u0131n ideolojisinin, di\u011fer s\u0131n\u0131flar\u0131n ideolojilerinden ni\u00e7in ayr\u0131ld\u0131\u011f\u0131 sorusuna verdi\u011fi yan\u0131tta belirir. Onun bu soruya verdi\u011fi yan\u0131ta g\u00f6re, bu fark, o s\u0131n\u0131f\u0131n toplumsal konumundan, ya\u015fay\u0131\u015f tarz\u0131ndan, \u00f6zetle \u201c\u00fcretime kat\u0131lma bi\u00e7iminden\u201d kaynaklan\u0131r. \u00c7\u00fcnk\u00fc ona g\u00f6re, toplumsal bilin\u00e7le \u00f6zde\u015fle\u015ftirilebilecek olan ideoloji, maddeyle ili\u015fkisiz, salt ruhsal bir olay olarak g\u00f6r\u00fclemez. Zira onu bi\u00e7imlendiren, madd\u00ee toplumsal s\u00fcre\u00e7lerdir. Bu y\u00fczden H\u00fcsrev\u2019e g\u00f6re, ideolojinin ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131 ve yay\u0131l\u0131\u015f\u0131n\u0131, yani diyalekti\u011fi ara\u015ft\u0131ran kimse, toplumsal s\u0131n\u0131flar\u0131n ideolojisiyle madd\u00ee s\u00fcre\u00e7ler aras\u0131ndaki ili\u015fkiyi saptamak zorundad\u0131r (19). Ku\u015fkusuz, H\u00fcsrev\u2019in tan\u0131mlad\u0131\u011f\u0131 y\u00f6ntem, bilincin \u00f6n\u00fcne maddeyi ve madd\u00ee s\u00fcre\u00e7leri koyan ve bilincin tarihselli\u011fini g\u00f6stermeyi hedefleyen tarihsel materyalizm y\u00f6ntemidir.<\/p>\n

Y\u00f6ntembilimsel belirlenimin ard\u0131ndan o, y\u00f6ntembiliminin zorunlu sonucu olarak, M\u00d6 IV.-V. y\u00fczy\u0131llarda ya\u015fam\u0131\u015f Eski Yunan filozoflar\u0131n\u0131n toplumsal g\u00f6r\u00fc\u015flerini ele al\u0131rken, \u00f6ncelikle toplumsal ko\u015fullar\u0131n ve bu ko\u015fullardaki de\u011fi\u015fimle filozoflar\u0131n g\u00f6r\u00fc\u015fleri aras\u0131ndaki ba\u011flar\u0131n ortaya \u00e7\u0131kar\u0131lmas\u0131 gere\u011fine i\u015faret eder ve ne yapaca\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a ortaya koyar (20). Onun Marksist olup olmad\u0131\u011f\u0131 konusundaki tart\u0131\u015fmalar\u0131, Kom\u00fcnist Parti\u2019ye hi\u00e7 \u00fcye olmam\u0131\u015f olmas\u0131na (21) ve tarihsel materyalizmi bir y\u00f6ntem olarak kullanan herkesin Marksist oldu\u011funu s\u00f6ylemenin olanaks\u0131z oldu\u011fu ger\u00e7e\u011fine (22) dayanarak bir kenara b\u0131raksak bile, y\u00f6ntembilimsel tavr\u0131n\u0131n, g\u00f6nl\u00fcn\u00fcn hangi tarafa meyletti\u011fini g\u00f6stermesi a\u00e7\u0131s\u0131ndan \u00f6nemli oldu\u011fu kan\u0131s\u0131nday\u0131z. O, y\u00f6ntembilimsel tavr\u0131n\u0131n bir sonucu olarak, Eski Yunan\u2019da, M\u00d6 IV.-V. y\u00fczy\u0131llarda ortaya \u00e7\u0131kan felsefi-toplumsal g\u00f6r\u00fc\u015fleri, Peloponnesos sava\u015flar\u0131ndan sonra d\u00f6n\u00fc\u015fen toplumsal ko\u015fullar\u0131n do\u011furdu\u011fu sorunlara, kendi deyi\u015fiyle buhranlara bir yan\u0131t olarak g\u00f6rmektedir (23). H\u00fcsrev\u2019e g\u00f6re, buhranlar\u0131n egemen oldu\u011fu, emek-sermaye ili\u015fkisinin de\u011fi\u015fti\u011fi bu d\u00f6nemde, toplumu yeniden \u015fekillendirmek ve farkl\u0131 toplumsal s\u0131n\u0131flar\u0131n \u00e7\u0131karlar\u0131n\u0131 dillendirmek i\u00e7in, filozoflar harekete ge\u00e7mi\u015fler, farkl\u0131 s\u0131n\u0131flar i\u00e7in toplumsal ideolojiler olu\u015fturmu\u015flard\u0131r (24).<\/p>\n

Nitekim ona g\u00f6re, bireyci-anar\u015fist g\u00f6r\u00fc\u015flerle ortaya \u00e7\u0131kan Sofistler, zengin s\u0131n\u0131flar i\u00e7in birey odakl\u0131 bir toplum g\u00f6r\u00fc\u015f\u00fc geli\u015ftirmi\u015f, bu y\u00f6n\u00fcyle a\u015f\u0131r\u0131 devrimciler olarak ortaya \u00e7\u0131km\u0131\u015flard\u0131r. Bu g\u00f6r\u00fc\u015flerine de felsef\u00ee temel olarak, insan\u0131n ihtiraslar\u0131 ve ama\u00e7lar\u0131 d\u0131\u015f\u0131nda her \u015fey de\u011fi\u015fir, her \u015feyin \u00f6l\u00e7\u00fcs\u00fc insand\u0131r, savlar\u0131n\u0131 alm\u0131\u015flard\u0131r. H\u00fcsrev\u2019e g\u00f6re, onlar\u0131n bu savlar\u0131 temel almalar\u0131 nedensiz de\u011fildir; \u00e7\u00fcnk\u00fc onlar i\u00e7in insansal arzular\u0131n geni\u015f \u00f6l\u00e7\u00fcde doyurulmas\u0131 esast\u0131r. Bireyin g\u00fc\u00e7l\u00fc olmas\u0131, toplumsal s\u0131n\u0131flara kar\u015f\u0131 korunmas\u0131n\u0131 ise, iyi d\u00fc\u015f\u00fcnme, iyi s\u00f6z s\u00f6yleme, iyi hareket etme sanat\u0131n\u0131 \u00f6\u011frenmesiyle do\u011fru orant\u0131l\u0131d\u0131r. Onlara g\u00f6re, ancak b\u00f6ylesine donan\u0131ml\u0131 bireyler toplumu yeniden d\u00fczenleyebilir ve k\u00f6hnele\u015fmi\u015f geleneklerin esiri olmaktan kurtarabilir (25).<\/p>\n

H\u00fcsrev\u2019e g\u00f6re, ayn\u0131 anlay\u0131\u015f\u0131, zengin s\u0131n\u0131flar\u0131n s\u00f6zc\u00fcs\u00fc olan ve hazc\u0131l\u0131\u011fa vurgu yapan Aristippos da devam ettirmi\u015ftir. \u00c7\u00fcnk\u00fc o da t\u00fcccar s\u0131n\u0131f\u0131ndand\u0131r ve hazc\u0131l\u0131k felsefesi temelinde y\u00fckselen toplum g\u00f6r\u00fc\u015f\u00fc, zengin s\u0131n\u0131flara y\u00f6neliktir (26).<\/p>\n

Antisthenes ve \u00f6\u011frencisi Diogenes, Sofistler ve Aristippos\u2019un aksine, fakir s\u0131n\u0131flar\u0131n g\u00f6r\u00fc\u015flerini yans\u0131tmakta, bu y\u00fczden onlar\u0131n felsefesi zenginler taraf\u0131ndan k\u00f6peksilik (kelbiye-kynik) olarak damgalanmaktad\u0131r. Bu nedensiz de\u011fildir, \u00e7\u00fcnk\u00fc onlara g\u00f6re, ya\u015fam\u0131n en b\u00fcy\u00fck hazz\u0131 olan mutlulu\u011fa ula\u015fmak i\u00e7in, uygar ya\u015fam\u0131n t\u00fcm al\u0131\u015fkanl\u0131klar\u0131ndan, m\u00fclkiyetten, evlilik, ahlak gibi toplumsal kurumlardan kurtulmak ve do\u011fan\u0131n kurallar\u0131 do\u011frultusunda, nefsi arzulara g\u00f6re fakir, basit bir ya\u015fam s\u00fcrmek gerekmektedir (27).<\/p>\n

H\u00fcsrev\u2019e g\u00f6re Ksenophon, Sokrates\u2019i odak alan bir felsefe anlay\u0131\u015f\u0131 ortaya koymakta ve Sokrates\u2019i burjuvala\u015ft\u0131rmakta, adeta yepyeni bir Sokrates imgesi yaratmaktad\u0131r. O bu haliyle burjuva s\u0131n\u0131f\u0131na Socrates\u2019i \u00f6rnek olarak g\u00f6stermeye giri\u015fmekte, yarar\u0131 olmayan bilgilerin \u00f6\u011fretimine ve tart\u0131\u015f\u0131lmas\u0131na ket vurmaya \u00e7al\u0131\u015fmaktad\u0131r. H\u00fcsrev\u2019in kan\u0131s\u0131na g\u00f6re, Ksenophon\u2019un yapt\u0131\u011f\u0131, Sokrates\u2019in ki\u015fili\u011finde, buhranlar\u0131 atlatmak i\u00e7in burjuva s\u0131n\u0131f\u0131na y\u00f6nelik ideal bir tip yaratmakt\u0131r (28): Onca, zenginlerin ve fakir halk\u0131n felsefelerine bir tepki olarak y\u00fcksek aristokrat kesimin felsefesinin ortaya \u00e7\u0131kmas\u0131 diyalekti\u011fin ka\u00e7\u0131n\u0131lmaz sonucudur.<\/p>\n

\u0130\u015fte tam bu ba\u011flamda H\u00fcsrev, Ploton\u2019a ge\u00e7mekte ve onun g\u00f6r\u00fc\u015flerinin, buhranlar sonucu otoritelerini yitiren eski Atina aristokratlar\u0131n\u0131n kast d\u00fczeninin kom\u00fcnist temeller \u00fczerine kurulmu\u015f yeni bir \u015fekli oldu\u011funu g\u00f6stermeye \u00e7al\u0131\u015fmaktad\u0131r. Ona g\u00f6re Platon\u2019un Devlet<\/em>\u2019i, Hindistan\u2019daki Brahmanlar diktat\u00f6rl\u00fc\u011f\u00fcn\u00fc an\u0131msatmaktad\u0131r ve iki hedefi bulunmaktad\u0131r: \u0130lki, \u00f6zel m\u00fclkiyet, sefalet ve k\u00f6t\u00fcl\u00fckleri i\u00e7ermeyen, erdemli bir filozof taraf\u0131ndan y\u00f6netilen bir toplumsal-siyasal yap\u0131ya vurgu; ikincisi ise, ya\u015fanan toplumsal buhranlar sonucu etkisini yitiren Eski Yunan aristokrasisinin kast sisteminin, kom\u00fcnist temeller \u00fczerinde yeniden in\u015fa edilmesidir. Bu a\u00e7\u0131dan H\u00fcsrev\u2019e g\u00f6re, Platon\u2019un Devlet<\/em>\u2019inde sunulan g\u00f6r\u00fc\u015fler, bir b\u00fct\u00fcn olarak aristokratlar\u0131n ideolojisini yans\u0131tmakta ve onlar\u0131n \u00e7\u0131karlar\u0131na hizmet etmektedir. Bunu, aristokrat u\u011fra\u015flar olarak g\u00f6r\u00fclen m\u00fczi\u011fe, jimnasti\u011fe ve eros\u2019a vurgusunda, \u00f6zellikle halk\u0131 s\u0131n\u0131flara ay\u0131rmas\u0131nda ve aristokratlara ayr\u0131cal\u0131klar tan\u0131mas\u0131nda g\u00f6rmek olas\u0131d\u0131r (29).<\/p>\n

Bu k\u0131sa irdelemenin ard\u0131ndan, Eski Yunanistan\u2019daki toplumsal d\u00fc\u015f\u00fcnceleri \u0130smail H\u00fcsrev\u2019in s\u0131n\u0131fsal bir temelde nas\u0131l irdeledi\u011fini yak\u0131ndan g\u00f6rmek i\u00e7in Felsefe ve \u0130\u00e7timaiy\u00e2t Mecmuas\u0131<\/em>\u2019nda Osmanl\u0131ca olarak yay\u0131mlanm\u0131\u015f makalenin (30) Latin alfabesine d\u00f6n\u00fc\u015ft\u00fcr\u00fclm\u00fc\u015f ve dil a\u00e7\u0131s\u0131ndan bir par\u00e7a \u00f6zle\u015ftirilmi\u015f metnini okuyup anlamaya \u00e7al\u0131\u015fmak daha yararl\u0131 sonu\u00e7lar verebilir. Bu y\u00fczden metni okuyucularla bulu\u015fturuyoruz. Yakla\u015f\u0131k 80 y\u0131l \u00f6nce yaz\u0131lm\u0131\u015f bir metinle tan\u0131\u015fman\u0131n, Cumhuriyetimizin ilk y\u0131llar\u0131na ve orada var olan d\u00fc\u015f\u00fcnsel \u00e7o\u011fulculu\u011fa (31) uzanmak a\u00e7\u0131s\u0131ndan olduk\u00e7a heyecan verici oldu\u011funu kaydetmek gerekir (32).<\/p>\n

\u00a0<\/em><\/strong>\u0130SMA\u0130L H\u00dcSREV\u2019\u0130N MAKALES\u0130N\u0130N TAM METN\u0130<\/strong><\/p>\n

\u00a0<\/em><\/strong>Eski Yunanistan\u2019da \u0130\u00e7tima\u00ee Fikirler <\/strong><\/p>\n

\u0130deoloji, yani hukuk, din, g\u00fczel sanatlar ve felsefe, belirli tarihsel ko\u015fullar\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. Ancak, an\u0131lan ko\u015fullar\u0131n d\u00f6n\u00fc\u015f\u00fcm\u00fcyle de\u011fi\u015fir. Bu varsay\u0131m\u0131n do\u011frulu\u011funu, daima kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131z toplumsal-tarihsel olaylar kesin bir bi\u00e7imde desteklemektedir. Az \u00e7ok \u00f6rg\u00fctlenmi\u015f her hangi bir toplumsal s\u0131n\u0131f\u0131n, \u00e7\u0131karlar\u0131n\u0131 di\u011fer toplumsal s\u0131n\u0131flara kar\u015f\u0131 korumak i\u00e7in belli bir ideolojiye sahip oldu\u011fu, art\u0131k toplumbilimin kesin hakikatleri aras\u0131na girmi\u015ftir. Bir toplumsal s\u0131n\u0131f\u0131n ideolojisi, bir di\u011fer s\u0131n\u0131f\u0131n ideolojinden ni\u00e7in farkl\u0131d\u0131r? Bu fark, o s\u0131n\u0131f\u0131n toplumdaki konumundan, ya\u015fay\u0131\u015f tarz\u0131ndan, k\u0131saca \u00fcretime kat\u0131lma sisteminden ileri gelir. \u0130deoloji, toplumsal bilin\u00e7, maddeyle ilintisi olmayan, ba\u011f\u0131ms\u0131z ruhsal bir olay de\u011fildir. \u0130deolojiyi, toplumsal bilinci belirleyen ve ona bi\u00e7im veren, madd\u00ee toplumsal \u00e7evredir. Buna ba\u011fl\u0131 olarak, ideolojinin ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131 ve yay\u0131l\u0131\u015f\u0131n\u0131, yani diyalekti\u011fin seyrini ara\u015ft\u0131ran bir toplumbilimcinin en b\u00fcy\u00fck g\u00f6revi, toplumsal s\u0131n\u0131flar\u0131n ideolojileriyle toplumsal \u00e7evreleri aras\u0131ndaki ba\u011f\u0131, kar\u015f\u0131l\u0131kl\u0131 ili\u015fkiyi belirlemek ve saptamakt\u0131r.<\/p>\n

\u0130\u015fte biz de, bu makalemizde, M\u00d6 IV.-V. y\u00fczy\u0131llarda Yunanistan\u2019da ya\u015fam\u0131\u015f felsefecilerin felsefi yakla\u015f\u0131mlar\u0131n\u0131, bu bak\u0131\u015f a\u00e7\u0131s\u0131yla \u00e7\u00f6z\u00fcmlemeye \u00e7al\u0131\u015faca\u011f\u0131z. Bunun i\u00e7in ilk \u00f6nce, Yunanistan\u2019\u0131n an\u0131lan y\u00fczy\u0131llarda toplumsal durumunu k\u0131saca saptamam\u0131z gerekir.<\/p>\n

M\u00d6 IV.-V. y\u00fczy\u0131llar: \u00a0Eski Yunanistan\u2019da toplumsal ve siyasal durum<\/em><\/strong><\/p>\n

M\u00d6 IV.-V. y\u00fczy\u0131llarda, Helen h\u00fck\u00fcmetlerinde el i\u015f\u00e7ili\u011fi, esir sanayi, bilhassa ticaret, di\u011fer memleketlere g\u00f6re, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde yay\u0131lm\u0131\u015ft\u0131. Yaln\u0131z Peloponnesos sava\u015flar\u0131yla ortaya \u00e7\u0131kan toplumsal buhranlar bu h\u00fck\u00fcmetlerin ekonomik ve toplumsal ya\u015fam\u0131nda uyum b\u0131rakmam\u0131\u015ft\u0131. An\u0131lan sava\u015flar, ayn\u0131 zamanda, Helen h\u00fck\u00fcmetlerinin d\u0131\u015f ili\u015fkilerini de alt\u00fcst etti. Atina devletinin di\u011fer devletler \u00fczerindeki n\u00fcfuzunu k\u0131rd\u0131. Eski toplumsal \u00f6rg\u00fctlenmeyi tahrip ederek, ya\u015fam\u0131n ak\u0131\u015f\u0131n\u0131 ba\u015fka y\u00f6nlerde \u00e7evirdi. Yani bu sava\u015flar sonras\u0131 sermayelerin s\u00fcr\u00fcm\u00fcndeki (tedav\u00fcl\u00fcndeki) d\u00fczen bozuldu. Sermaye ile emek (say) aras\u0131ndaki uyum kayboldu. Bir tarafta ba\u015f d\u00f6nd\u00fcr\u00fcc\u00fc bir servet birikimi, di\u011fer tarafta derin bir sefalet ba\u015flad\u0131. \u0130syanlar, ya\u011fmalar, Yunanistan\u2019da g\u00fcndelik olaylar haline geldi. Ekonomik ili\u015fkilerin s\u00fcrekli de\u011fi\u015fmesi, tefecili\u011fi son haddine ula\u015ft\u0131rd\u0131. Ekonomik ve toplumsal ya\u015famdaki bu b\u00fcy\u00fck d\u00f6n\u00fc\u015f\u00fcmler, zorunlu olarak felsefeye, dine, hukuka, k\u0131sacas\u0131 ideolojiye de etki ederek derin buhranlar do\u011furdular. Olaylar\u0131n h\u0131zl\u0131 bir bi\u00e7imde yay\u0131l\u0131\u015f\u0131, ticar\u00ee ve mal\u00ee buhranlar\u0131n do\u011fu\u015fu, gruplar\u0131n amans\u0131z m\u00fccadeleleri, devlet bi\u00e7imlerinin s\u0131k s\u0131k de\u011fi\u015fmesi, iktidar mevkiine Pericles, Alcibiades, Kritios gibi n\u00fcfuzlu b\u00fcy\u00fck ki\u015filerin gelmesi, eski ideolojileri sarst\u0131. Eski adetler, ananeler k\u0131ymetten d\u00fc\u015ft\u00fcler. Yeni olaylar i\u00e7inde yeti\u015fen felsefeciler, felsefenin, hukukun, ananelerin ve benzerinin yak\u0131ndan g\u00f6zden ge\u00e7irilmesini, d\u00fczeltilmesini talep ettiler. Toplumsal ayr\u0131l\u0131klar\u0131n belirmesiyle birlikte, yani birbirinden \u00e7ok farkl\u0131 ekonomik, toplumsal ko\u015fullara ba\u011fl\u0131 olan vatanda\u015f s\u0131n\u0131flar\u0131n\u0131n ortaya \u00e7\u0131kmas\u0131yla, Eski Yunan uygarl\u0131\u011f\u0131n\u0131n, sakin ve uyumlu ya\u015fam\u0131 \u00fczerinde olu\u015fmu\u015f normlar, \u00f6rfler, ili\u015fkiler b\u00fct\u00fcn\u00fcyle de\u011fer yitirdiler; yeni yeti\u015fen d\u00fc\u015f\u00fcn\u00fcrler, ba\u011fl\u0131 bulunduklar\u0131 toplumsal s\u0131n\u0131f\u0131n \u00e7\u0131karlar\u0131na terc\u00fcman olarak yeni d\u00fc\u015f\u00fcnceler ortaya att\u0131lar.<\/p>\n

Zengin s\u0131n\u0131flar\u0131n ideologlar\u0131:\u00a0 Sofistler ve Aristippos<\/em><\/strong><\/p>\n

M\u00d6 IV.-V. y\u00fczy\u0131lda, Yunanistan\u2019da Sofistlerin ortaya \u00e7\u0131k\u0131\u015f\u0131, Yunan felsefe ve toplumsal d\u00fc\u015f\u00fcncelerinin geli\u015fiminde bir d\u00f6n\u00fcm noktas\u0131 olmu\u015ftur. Sofistler, eski uygarl\u0131k tarz\u0131na isyan eden a\u015f\u0131r\u0131 devrimcilerdi. B\u00fct\u00fcn devrimciler gibi Sofistler de, her f\u0131rsattan istifade ederek genele a\u00e7\u0131k yerlerde halk\u0131 topluyorlar, eski rejimi \u015fiddetle ele\u015ftiriyorlard\u0131. Fakat her \u015feyi amans\u0131z bir ele\u015ftiri s\u00fczgecinden ge\u00e7iren bu devrimciler, bir taraftan da, d\u00fc\u015f\u00fcncelerini sistemle\u015ftirmek i\u00e7in kendilerine d\u00fc\u015f\u00fcnsel bir dayanak aramaktan geri kalm\u0131yorlard\u0131. Sofist d\u00fc\u015f\u00fcn\u00fcrler, b\u00f6yle bir dayana\u011f\u0131, insan\u0131n ki\u015fili\u011finde buldular. Dediler ki, d\u00fcnyada her \u015fey de\u011fi\u015fir. Her \u015fey akar. De\u011fi\u015fmeyen ihtiraslara, ama\u00e7lara sahip (olan) (33) sadece insand\u0131r. D\u00fcnyada, ihtiraslar\u0131yla insandan ba\u015fka de\u011fi\u015fmeyen bir \u015fey yoktur. \u0130nsan, b\u00fct\u00fcn evrenin \u00f6l\u00e7\u00fcs\u00fcd\u00fcr. Her \u015fey bireye ba\u011fl\u0131d\u0131r. B\u00f6yle bir d\u00fc\u015f\u00fcnsel temel, Sofistlerin ya\u015fam\u0131 anlay\u0131\u015f bi\u00e7imlerinin gayet do\u011fal bir sonucuydu. Sofistlere g\u00f6re, insansal ya\u015fam\u0131n amac\u0131, gayet basittir. O da, bireysel arzular\u0131n geni\u015f ve bol \u00f6l\u00e7\u00fcde kar\u015f\u0131lanmas\u0131d\u0131r. Bireyin mutlu ve g\u00fc\u00e7l\u00fc olmas\u0131 i\u00e7in, di\u011fer toplumsal s\u0131n\u0131flara kar\u015f\u0131 himaye edilmesi ve onlar\u0131n sald\u0131r\u0131lara kar\u015f\u0131 korunmas\u0131, olmazsa olmazd\u0131r. Sofistler, kendini korumas\u0131 i\u00e7in bireye e\u011fitimi tavsiye ettiler. Dediler ki: \u0130yi d\u00fc\u015f\u00fcnme, iyi s\u00f6z s\u00f6yleme, iyi hareket etme sanat\u0131n\u0131 herkes \u00f6\u011frenmelidir. Bu gibi sanatlarla donanm\u0131\u015f bireyler, toplumu, yeni d\u00fczenlerle, yeni adetlerle bi\u00e7imlendirirler ve eski devrin k\u00f6hne bilgilerine, ananelerine esir olmazlar. Bu y\u00fczden Sofist Kallikles\u2019in \u015fu s\u00f6zleri \u00e7ok dikkate de\u011ferdir: \u201cG\u00fc\u00e7l\u00fcn\u00fcn hakk\u0131, ayn\u0131 zamanda do\u011fan\u0131n ezeli bir kanunudur. G\u00fc\u00e7l\u00fcn\u00fcn bu hakk\u0131na s\u0131n\u0131r koyana, b\u00fct\u00fcn konulmu\u015f kanunlara, zay\u0131flar\u0131n, g\u00fc\u00e7l\u00fclere kar\u015f\u0131 ortak k\u00f6t\u00fc niyeti nazar\u0131yla bakmal\u0131y\u0131z.\u201d (34)<\/p>\n

Toplumbilimsel bak\u0131\u015f a\u00e7\u0131s\u0131yla sofizm, bir de\u011fi\u015fim devresinde, yani anlatt\u0131\u011f\u0131m\u0131z toplumsal buhranlarla eski d\u00fczenin konumunu yenisine b\u0131rakt\u0131\u011f\u0131 bir zamanda, zengin ayd\u0131n s\u0131n\u0131flar aras\u0131nda do\u011fmu\u015f bir ya\u015fam anlay\u0131\u015f\u0131d\u0131r. Eski devrin maziye kar\u0131\u015ft\u0131\u011f\u0131n\u0131 g\u00f6ren, di\u011fer toplumda ekonomik varl\u0131\u011f\u0131n\u0131 art\u0131rmaya \u00e7al\u0131\u015fan, yeni \u00e7\u0131karlar g\u00f6ren zengin ayd\u0131nlar, i\u00e7inde geli\u015fme olana\u011f\u0131 bulamad\u0131klar\u0131 eski toplumu bu \u015fekilde ele\u015ftiriyorlard\u0131. Felsefelerinde koyu bir bireycilik, anar\u015fizm kokusu vard\u0131.<\/p>\n

Sofistlerin bu bireyci-anar\u015fizmi, Eski Yunan d\u00fc\u015f\u00fcncesinde \u00e7ok derin izler b\u0131rakm\u0131\u015ft\u0131r. Sofistlerin diyalektik y\u00f6ntemleri, b\u00fct\u00fcn Yunan filozoflar\u0131 taraf\u0131ndan, Socrates, Platon, Aristoteles dahil olmak \u00fczere, tamamen kabul edilmi\u015ftir. Fakat b\u00fct\u00fcn bu filozoflar\u0131n Sofistlerden ayr\u0131ld\u0131klar\u0131 nokta \u015furada idi: Socrates ve Platon, Sofistlerin bireycili\u011fini atm\u0131\u015flar ve genel i\u00e7in yararl\u0131, yani Sofistlerin \u00f6znel (subjektif) \u00f6l\u00e7\u00fct\u00fc yerine, nesnel (objektif) bir \u00f6l\u00e7\u00fct koymu\u015flard\u0131r.<\/p>\n

Di\u011fer felsefe ekol\u00fc kurucular\u0131 aras\u0131nda Sofistlere yakla\u015fan Aristippos\u2019du. Aristippos tam anlam\u0131yla zengin t\u00fcccar s\u0131n\u0131f\u0131ndand\u0131. B\u00fct\u00fcn kuramlar\u0131n\u0131 (nazariye), kan\u0131tlar\u0131n\u0131, Sofistler gibi hi\u00e7 \u00e7ekinmeden savunuyor, eski toplumun s\u0131n\u0131rl\u0131 ya\u015fam\u0131n\u0131 \u015fiddetle ele\u015ftiriyordu. Aristippos\u2019un felsefesi de, Sofistlerin felsefesi gibi zengin ayd\u0131nlar aras\u0131nda b\u00fcy\u00fck bir kabul g\u00f6rm\u00fc\u015ft\u00fcr. \u201cSirakuza kahraman\u0131 Dabyonis\u2019in dostu Korint g\u00fczeli Lais\u2019in sevgilisi ve zengin t\u00fcccar salonlar\u0131n\u0131n \u00f6zg\u00fcr d\u00fc\u015f\u00fcnceli m\u00fcdavimi olan Aristippos, daima hayattan fazla kam almay\u0131 \u00f6\u011f\u00fctl\u00fcyordu.\u201d Aristippos ve ekol\u00fcne g\u00f6re, felsefenin ve bilginin b\u00fct\u00fcn g\u00f6revi, (insana) (35) hayat\u0131nda en b\u00fcy\u00fck hazz\u0131 vermek, en b\u00fcy\u00fck yarar\u0131 sa\u011flamakt\u0131r. Aristippos diyor ki, hakiki bilgi, bireyi, salim zevklere engel olan kabusla kuruntulardan (evh\u00e2m) kurtar\u0131r ve mutlulu\u011fa g\u00f6t\u00fcr\u00fcr (36).<\/p>\n

Fakir s\u0131n\u0131flar\u0131n ideologlar\u0131:\u00a0 Antisthenes ve Diogenes<\/em><\/strong><\/p>\n

Bu felsefe hareketinin kar\u015f\u0131t kutbunda, toplumsal buhranlarla ekonomik varl\u0131\u011f\u0131n\u0131 kaybetmi\u015f, fakir d\u00fc\u015fm\u00fc\u015f s\u0131n\u0131flar\u0131n felsefeleri do\u011fdu. Fakir Anthistenes, Aristippon\u2019un felsefesini de\u011fi\u015ftirerek mutluluk elde etmeyi ama\u00e7 edinen bir felsefe ortaya koydu. Anthistenes, ya\u015fam\u0131m\u0131zdaki ama\u00e7lar\u0131m\u0131z\u0131n nedeni mutluluk olmal\u0131, diyordu. Antisthenes \u00f6\u011frencisi (m\u00fcrid) Diogenes ile, Socrates\u2019e kar\u015f\u0131 \u015fiddetli bir m\u00fccadele ba\u015flatt\u0131. Ya\u015famdan en b\u00fcy\u00fck haz alarak mutlu ya\u015famak i\u00e7in, \u00f6ncelikle uygar ya\u015fam\u0131n b\u00fct\u00fcn adetlerinden, s\u00fcslerinden, m\u00fclkiyetinden, evlili\u011finden, ahlak\u0131ndan, her t\u00fcrl\u00fc felsef\u00ee inan\u00e7lardan, mal\u00ee \u00e7\u0131karlar\u0131ndan vazge\u00e7mek ve sadece d\u0131\u015f d\u00fcnyan\u0131n kanunlar\u0131na, nefsi arzulara g\u00f6re, basit bir ya\u015fam s\u00fcrmek gereklidir, dediler. Her \u015feyi reddeden bu felsefe anlay\u0131\u015f\u0131n\u0131n, ekonomik bir varl\u0131\u011f\u0131 olan toplumsal s\u0131n\u0131flar\u0131n ho\u015funa gitmeyece\u011fi gayet do\u011fald\u0131r. Nitekim bu felsefeye, kelbiye (k\u00f6peksiler) unvan\u0131n\u0131 takmakta gecikmediler. Ticaret \u00e7evresinde yeti\u015fen Sokrates\u2019in \u00f6\u011frencisi (\u015fakird) Ksenophon, Anthsitenes ve Diogenes gibi filozoflar\u0131n felsefesini toplum i\u00e7in b\u00fct\u00fcn\u00fcyle y\u0131k\u0131c\u0131 buluyordu (37).<\/p>\n

Burjuva Sokrates\u2019inin yarat\u0131c\u0131s\u0131: Ksenophon<\/em><\/strong><\/p>\n

Ksenophon\u2019un, toplumsal-siyasal felsefesi olduk\u00e7a basitti. Hat\u0131ralar<\/em> adl\u0131 yap\u0131t\u0131nda, \u00f6\u011fretmeni Socrates\u2019in felsefesini yorumlarken (tefs\u00eer), onu, bir burjuva zihniyle istedi\u011fi \u015fekle sokmu\u015f ve ortaya yepyeni bir Socrates \u00e7\u0131karm\u0131\u015ft\u0131r. Ksenophon\u2019un yeni Socrates\u2019i, felsefesi her \u015feyden, her bireyden en b\u00fcy\u00fck yarar\u0131 elde etmek olan ideal bir burjuva tipiydi. Ksenophon yap\u0131t\u0131nda diyor ki, Socrates bana betimledi\u011fim gibi g\u00f6r\u00fcnd\u00fc. O, o kadar erdem sahibiydi ki, herkese yararl\u0131 olmaya \u00e7al\u0131\u015f\u0131rd\u0131. O denli iyi kalpliydi ki, kendisine dan\u0131\u015fanlardan \u00f6\u011f\u00fctlerini esirgemezdi. Ksenophon, Socrates\u2019e bir \u00e7ok meziyet ili\u015ftirerek onu herkesin \u00f6rnek almas\u0131 gereken ideal bir Atina vatanda\u015f\u0131 yapm\u0131\u015ft\u0131.<\/p>\n

Ksenophon, bilginin, g\u00fczel sanatlar\u0131n, tamamen otoriter bir ama\u00e7 ta\u015f\u0131mas\u0131na taraftard\u0131. Bunun da \u00f6tesinde, bilgiyi, eylemsel gereksinimler oran\u0131nda tavsiye ederdi. Hat\u0131ralar<\/em>\u2019\u0131nda diyor ki, Socrates, bilginin de\u011ferini \u00e7ok takdir ederdi. Fakat bununla beraber bilgiye bir s\u0131n\u0131r \u00e7izmi\u015fti. Derslerinde, daima \u00f6\u011frencisine, bilgiyi ne dereceye kadar \u00f6\u011frenmek gerekti\u011fini g\u00f6stermeye \u00e7al\u0131\u015f\u0131rd\u0131. S\u00f6zgelimi, geometriyi, tarlan\u0131n boyutlar\u0131n\u0131 \u00f6l\u00e7ecek, \u00fcle\u015ftirecek kadar bilmelidir. Kar\u0131\u015f\u0131k geometrik sorunlarla u\u011fra\u015fmak yarars\u0131zd\u0131r; \u00e7\u00fcnk\u00fc bunlar\u0131n hi\u00e7bir eylemsel de\u011feri yoktur.<\/p>\n

Astroloji, seneleri, aylar\u0131, haftalar\u0131, g\u00fcnleri belirlemek i\u00e7in gereklidir. Ancak astronomi, hayata yarar\u0131 olmayan bir bilimdir. Socrates yine diyor ki, d\u00fcnya ile ili\u015fkisi olmayan g\u00f6ksel cisimleri ara\u015ft\u0131rmak, Tanr\u0131\u2019n\u0131n evreni nas\u0131l yaratt\u0131\u011f\u0131n\u0131 aramak yarars\u0131zd\u0131r. Bu gibi \u015feylerle u\u011fra\u015fan, Anaksagoras\u2019\u0131n cinnetine kap\u0131l\u0131r. Gereksiz \u015feylere zaman harcamaktansa, bilgin kimselerden yararl\u0131 \u00f6\u011freniler (malumat) toplamal\u0131d\u0131r. S\u00f6zgelimi, hangi etkinli\u011fin sa\u011fl\u0131\u011fa yararl\u0131, hangisinin zararl\u0131 oldu\u011funu bilmek eylemsel de\u011feri olan bilgilerdendir (38).<\/p>\n

Ksenophon\u2019dan aktard\u0131\u011f\u0131m\u0131z d\u00fc\u015f\u00fcnceler, Atina\u2019n\u0131n ya\u015fad\u0131\u011f\u0131 buhranl\u0131 devir i\u00e7in \u00e7ok ilgi \u00e7ekicidir. Birbirini takip eden devrimlerden, bir\u00e7ok n\u00fcfuzlu kimselerin gelip gitmesinden ve mantar gibi b\u00fcy\u00fcyen bir s\u00fcr\u00fc felsef\u00ee ekollerden b\u0131k\u0131p yorulan insanlar, art\u0131k basit, salim, normal \u015feyler idealize etmeye ba\u015fl\u0131yorlar. Bunlara hasret \u00e7ekiyorlar. D\u00fc\u015f\u00fcn\u00fcrler ideal tipler yarat\u0131yorlar. Ksenophon\u2019un Sokrates\u2019i de b\u00f6yledir.<\/p>\n

Aristokratlar\u0131n ideologu: Platon<\/em><\/strong><\/p>\n

Zengin ayd\u0131nlar\u0131, fakir halk\u0131, sermaye ve servet sahiplerini temsil eden bu felsefe ak\u0131mlar\u0131 kar\u015f\u0131s\u0131nda, y\u00fcksek aristokrat ayd\u0131n tabakas\u0131n\u0131n da kendi felsefesini savunacak bir ideoloji \u00e7\u0131karaca\u011f\u0131 gayet do\u011fald\u0131r. Nitekim Platon, geni\u015f bir toplumsal programla sahneye \u00e7\u0131kt\u0131. Platon\u2019un toplumsal-siyasal felsefesinin ba\u015fl\u0131ca noktalar\u0131 \u015funlard\u0131: Geni\u015f halk kitleleri hen\u00fcz mukadderat\u0131na hakim olacak derecede inki\u015faf etmemi\u015ftir. Bunun i\u00e7in her zaman bilgin rehberlere, tanr\u0131sal sanatlara sahip bireylere tabi olacakt\u0131r. Tabi bu d\u00fc\u015f\u00fcnce ile entrikac\u0131 siyaset\u00e7iler kastedilmi\u015f olmuyor. Platon\u2019a g\u00f6re onlar, halk\u0131 \u00e7\u0131karlar\u0131na alet eden demagoglard\u0131r. Platon diyor ki, kundurac\u0131lar, demirciler gibi esnaf ve t\u00fcccarlar, k\u00f6t\u00fc niyetler pe\u015finde ko\u015fan demagoglara yahut y\u00fcksek erdem sahibi filozoflara tabi olmal\u0131d\u0131r. Platon zaman\u0131n\u0131n burjuvas\u0131n\u0131 yani maddi \u00e7\u0131karlar\u0131 i\u00e7in \u00e7al\u0131\u015fanlar\u0131 ve bunlar\u0131n Ksenophon gibi d\u00fc\u015f\u00fcnsel \u00f6nc\u00fclerini daima k\u00f6t\u00fclerdi. Platon diyor ki, bu insanlar yanl\u0131\u015f zihniyetlerle (halk\u0131n) (39) ahlaklar\u0131n\u0131 bozuyorlar. B\u00fct\u00fcn erdemlerini para kazanmada buluyorlar ve bunu, m\u00fclklerine yaln\u0131z para kazanc\u0131 do\u011furacak giri\u015fime sarf ediyorlar. Her \u015feyde belli bir \u00e7\u0131kar, yani sermaye toplamak i\u00e7in bir yarar ar\u0131yorlar. Bu insanlar, ihtiraslar\u0131n\u0131n esiridirler. Devlette de erdemin \u00f6l\u00e7\u00fcs\u00fc bir avu\u00e7 para oldu\u011fu g\u00fcnden beri insanlar, zenginler ve fakirler diye e\u015fit olmayan iki s\u0131n\u0131fa ayr\u0131ld\u0131lar.<\/p>\n

Koyu bir aristokrat ayd\u0131n\u0131 olan Platon\u2019a g\u00f6re, insanlar\u0131n \u00f6nemli bir k\u0131sm\u0131, yarat\u0131l\u0131\u015ftan yahut bedeni etkinlikleri sonucu, erdemin, ahlak\u0131n hakiki \u00f6z\u00fcn\u00fc kavrayacak yetenekte de\u011fildir. Platon diyor ki, esnafl\u0131ktan yeti\u015fen, sanat\u0131ndan felsefeye s\u0131\u00e7rayan ayd\u0131nlar, erdem hakk\u0131nda yakla\u015f\u0131k bir d\u00fc\u015f\u00fcnce sahibi olabiliyorlar. Fakat hakikatin \u00f6z\u00fcn\u00fc kavrayamazlar. Platon \u015fu sonuca ula\u015f\u0131yor ve diyor ki, iki s\u0131n\u0131f erdem sahibi (faziletk\u00e2r) insan vard\u0131r: Biri, hakikati b\u00fct\u00fcn\u00fcyle kavram\u0131\u015f filozof, di\u011feri de, deneyim (tecr\u00fcbe) ve g\u00f6r\u00fcnen ile yeti\u015fmi\u015f halk.<\/p>\n

Platon, halktan ve toplumsal durumlar\u0131 y\u00f6n\u00fcnden hakikati kavramaya yetenekli ve ideal bir ya\u015fama lay\u0131k g\u00f6rd\u00fc\u011f\u00fc insanlara, \u00f6zel yeni bir evren meydana getirmek gerekti\u011fi kan\u0131s\u0131ndayd\u0131. Var olan (mevcut) toplumsal ya\u015famdan nefret ediyordu. Bunun i\u00e7in gen\u00e7 \u00f6\u011frencileriyle, Akademia\u2019s\u0131na \u00e7ekilerek kendini bilimsel \u00e7al\u0131\u015fmaya verdi. Var olan ya\u015famdan \u00e7ok farkl\u0131, ideal bir ya\u015fam\u0131n plan\u0131n\u0131 \u00e7izmeye ba\u015flad\u0131.<\/p>\n

Platon\u2019a g\u00f6re, var olan ya\u015fam, ebedi bir dura\u011fanl\u0131k (s\u00fck\u00fbn) ve duyu \u00f6tesi bir uzay i\u00e7inde y\u00fczen idealar evreninin kaba bir g\u00f6r\u00fcn\u00fc\u015f\u00fcnden (s\u00fbret) ba\u015fka bir \u015fey de\u011fildir. Platon a\u015fk\u0131n (y\u00fcce) idealar evrenine y\u00fckselmeyi bir ama\u00e7 biliyordu. Bu evrene kar\u015f\u0131 herkeste az \u00e7ok derecelerde \u201ceros\u201d denilen bir \u00e7ekim bulunuyordu. Platon\u2019a g\u00f6re \u201ceros\u201d, duyular evreniyle idealar evreni aras\u0131nda arac\u0131 bir konumda olan, insan ruhuyla var olmu\u015f bir cazibe demektir. \u0130nsan ruhu, daima madd\u00ee beden yoluyla g\u00f6r\u00fcn\u00fc\u015flerin (s\u00fbret) hakiki var olu\u015f evrenine ula\u015fmaya gayret eder. Evren (cihan) de, insan gibi ruha sahiptir. Evrenin ruhu, b\u00fct\u00fcn kozmostaki ya\u015fam\u0131n kayna\u011f\u0131d\u0131r. Platon\u2019a g\u00f6re kozmos, canl\u0131 bir varl\u0131kt\u0131r (mahluk). Cesedi, madd\u00ee evrenin bi\u00e7iminin toplam\u0131d\u0131r. Ruhu ise, tanr\u0131sal ak\u0131lda i\u00e7kindir. Maddi evren, idealar evreninin bir yans\u0131mas\u0131d\u0131r ve belirli kanunlara tabidir. Bundan dolay\u0131, kavramaya kar\u015f\u0131l\u0131k gelir ve (onu) (40) ara\u015ft\u0131rabiliriz. Duyular evreninin kavran\u0131lmas\u0131, ebedi ruhta, eski, refah i\u00e7inde, mutlu, dura\u011fan ya\u015fam\u0131 hakk\u0131nda, hat\u0131ralar\u0131 uyand\u0131rmas\u0131 itibar\u0131yla \u00e7ok dikkate de\u011ferdir. Ebediyi, d\u00fcnyev\u00ee olmayan\u0131 d\u00fc\u015f\u00fcnme, bize daima evrenin g\u00fczelli\u011fi, uyumu ile kar\u015f\u0131la\u015ft\u0131r\u0131r. G\u00fczellik, uyum ise, bilgide ve g\u00fczel sanatlar\u0131n en y\u00fcksek b\u00f6l\u00fcm\u00fc olan m\u00fczikte yans\u0131ma bulur. Ebediyet d\u00fc\u015f\u00fcncesi, be\u015feri varl\u0131\u011f\u0131n inceliklerinde daha a\u00e7\u0131k bir bi\u00e7imde a\u00e7\u0131\u011fa \u00e7\u0131kar. Ho\u015fluk, incelik (letaf\u00e2t), a\u015fk (eros), uyand\u0131r\u0131r. A\u015fk ise, insan\u0131, y\u00fcce ama\u00e7lar\u0131, yani \u00f6\u011frenmek, bilmek, d\u00fc\u015f\u00fcnmek y\u00f6n\u00fcn\u00fc i\u00e7erdi\u011finden hakikatin kavranmas\u0131na iletir (41). Bilgi ise, ak\u0131l sahibi insan\u0131, erdem yoluna g\u00f6t\u00fcr\u00fcr. Platon\u2019un elde etti\u011fi sonu\u00e7(a g\u00f6re) (42), kavramlar\u0131n s\u00fcrekli bir bi\u00e7imde \u00e7\u00f6z\u00fcmlenmesi ve birle\u015ftirilmesi yoluyla, yani diyalektik y\u00f6ntemle nefsi m\u00fckemmelle\u015ftirmek zorunludur. Hakikate ula\u015fman\u0131n en iyi y\u00f6ntemi diyalektiktir. Platon\u2019a g\u00f6re, diyalekti\u011fin esas\u0131 ise, salim bir ruh hali yahut ruhta uyum do\u011furan m\u00fczik ve jimnastik e\u011fitimidir. B\u00f6yle bir e\u011fitim olmadan hakikatin kavranmas\u0131 olanaks\u0131zd\u0131r.<\/p>\n

Platon\u2019un sistemi, belli bir toplumsal s\u0131n\u0131f\u0131n, toplumdaki ayr\u0131cal\u0131kl\u0131 konumunu akla uygun g\u00f6stermeye \u00e7al\u0131\u015f\u0131yor. \u00c7\u00fcnk\u00fc servet, art\u0131k ahlak\u0131n, toplumsal ve bireysel m\u00fckemmeliyetin \u00f6l\u00e7\u00fct\u00fc olmaktan \u00e7\u0131km\u0131\u015ft\u0131r. Toplumsal buhranlar kar\u015f\u0131s\u0131nda toplumsal tabakalar de\u011ferden d\u00fc\u015fm\u00fc\u015f, yeni bir \u00f6l\u00e7\u00fct aramak gerekiyordu. \u0130\u015fte Platon a\u015fk\u0131n, hakikatlerin kavranmas\u0131, yani yaln\u0131z belli bir s\u0131n\u0131fa nasip olan hakikati kavrama yetene\u011fini, bir \u00f6l\u00e7\u00fct olarak ileri s\u00fcrd\u00fc. Aristokrasinin varl\u0131\u011f\u0131, ancak bu \u015fekilde savunulmu\u015f olabilirdi.<\/p>\n

Platon\u2019un arzu etti\u011fi aristokrat \u201cayd\u0131n diktat\u00f6rl\u00fc\u011f\u00fc\u201d yeni bir \u015fey de\u011fildir. Platon\u2019dan \u00f6nce Hindistan\u2019daki ayd\u0131n Brahmanlar ayn\u0131 diktat\u00f6rl\u00fc\u011f\u00fc uygulam\u0131\u015flard\u0131r. Kimi toplumbilimciler, Platon\u2019un filozoflar hakk\u0131ndaki kuram\u0131n\u0131n (nazariye) Brahmanlar\u0131n kuramlar\u0131na tamamen benzedi\u011fini s\u00f6ylerler. Ger\u00e7ekten Platon\u2019un felsefesinde, g\u00fc\u00e7l\u00fc bir ayd\u0131n zihniyeti vard\u0131r. S\u00f6zgelimi, Platon\u2019un, en y\u00fcce kavrama y\u00f6ntemi olarak kabul etti\u011fi diyalektik, yaln\u0131z ayd\u0131nlar\u0131n kavrayabilece\u011fi bir d\u00fc\u015f\u00fcnce tarz\u0131d\u0131r. Platon, felsef\u00ee geli\u015fim (tekam\u00fcl) i\u00e7in m\u00fczik ve jimnastik tavsiye ediyordu. M\u00fczik ve jimnastik ise, o zamanlar aristokrat ayd\u0131nlar\u0131n u\u011fra\u015ft\u0131\u011f\u0131 \u015feylerdi. Platon\u2019un sisteminde b\u00fcy\u00fck bir rol oynayan \u201ceros\u201d aristokrat gen\u00e7lerin ruh hallerine tamamen uygundu.<\/p>\n

Platon\u2019un Devlet<\/em>\u2019i irdelenince, yazar\u0131n iki amac\u0131 dikkate ald\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcr\u00fcz. Bu ama\u00e7lardan biri, ba\u011f\u0131ms\u0131z (m\u00fcstakil) devlet, yani \u00f6zel m\u00fclkiyet, sefalet, fenal\u0131k gibi \u015feyleri i\u00e7ermeyen ve b\u00fcy\u00fck bir erdemli ki\u015fi veya filozof taraf\u0131ndan y\u00f6netilen bir devlettir. Di\u011feri de, an\u0131lan ideal devlete eski toplumdan, \u00f6zellikle eski Atina aristokrat\u0131n\u0131n kast d\u00fczeninden olduk\u00e7a fazla \u00f6\u011feler almakt\u0131r. Platon\u2019un gelece\u011fin devleti, Eski Atina aristokrat\u0131n\u0131n kast d\u00fczeninin kom\u00fcnist temeller \u00fczerine kurulmu\u015f bir \u015feklidir. Platon\u2019un bu program\u0131, toplumsal buhranlarla konumu sars\u0131lan aristokrasinin g\u00fcr\u00fclt\u00fcs\u00fcz, mutlu bir ya\u015fam tarz\u0131 aramas\u0131na ve ayn\u0131 zamanda, eski konumunu yeni devlette koruma arzusunu ifade eder. Platon, Devlet<\/em>\u2019inde eski Atina aristokrat\u0131n\u0131n kastlar devrinin refah i\u00e7inde ve sakin hayat\u0131n\u0131 yeniden canland\u0131rmak (ihy\u00e2) istiyordu (43).<\/p>\n

 <\/p>\n

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

1) Bu anlay\u0131\u015f\u0131n en tipik \u00f6rne\u011fini, Macit G\u00f6kberk\u2019in Felsefe Tarihi (Remzi Kitabevi, \u0130stanbul 1993) adl\u0131 yap\u0131t\u0131nda g\u00f6rmek olas\u0131d\u0131r. Bu yap\u0131t T\u00fcrkiye\u2019de felsefe tarihi alan\u0131nda kaleme al\u0131nm\u0131\u015f \u00f6nc\u00fc yap\u0131tlar aras\u0131ndad\u0131r ve felsefe tarihi derslerinde en temel kaynak olarak kullan\u0131lmaktad\u0131r. \u00dcniversitede bize de ilk, orta ve yak\u0131n \u00e7a\u011f felsefe tarihinde an\u0131lan yap\u0131t tavsiye edilmi\u015f ve okutulmu\u015ftur. Duyumlar\u0131ma g\u00f6re ayn\u0131 tutum pek \u00e7ok \u00fcniversitede h\u00e2l\u00e2 devam ettirilmektedir.<\/p>\n

2) Burada naiv-pozitivizm nitelemesiyle, bilim yapmay\u0131 salt betimleme yapmak olarak g\u00f6ren, olaylar\u0131n neden-sonucunu analitik bir bi\u00e7imde irdelemeye yana\u015fmayan, salt deneyimle yetinen bir anlay\u0131\u015f kastedilmektedir. Kan\u0131mca bu anlay\u0131\u015f, Ernest Mach pozitivizminin bir uzant\u0131s\u0131d\u0131r. Bu tan\u0131mlamam\u0131zdan pozitivizme t\u00fcm\u00fcyle kar\u015f\u0131 oldu\u011fumuz gibi bir sonu\u00e7 \u00e7\u0131kar\u0131lmamal\u0131d\u0131r. Pozitivizmi, nesnel olmak ve ileri s\u00fcr\u00fclen savlar\u0131 do\u011frudan ya da dolayl\u0131 bir bi\u00e7imde do\u011frulamak ya da yanl\u0131\u015flamak, do\u011frulanamayan ve yanl\u0131\u015flanamayan, bir di\u011fer deyi\u015fle, s\u0131nanamayan ifadeleri metafizik olarak niteleyip bilim d\u0131\u015f\u0131na itmek anla\u015f\u0131l\u0131rsa, buna akl\u0131 ba\u015f\u0131nda, bilimselli\u011fi \u00f6n plana \u00e7\u0131karan hi\u00e7 kimse kar\u015f\u0131 \u00e7\u0131kamaz.<\/p>\n

3) Yorumlar\u0131n bi\u00e7em a\u00e7\u0131s\u0131ndan \u00f6znel g\u00f6r\u00fcnmesi, \u00e7o\u011fu insan\u0131 yan\u0131ltmaktad\u0131r. Oysa bilimsel de\u011feri olan hi\u00e7bir yorum gerek\u00e7esiz de\u011fildir. E\u011fer bir bilim insan\u0131, gerek\u00e7elerini ortaya koyarak, nesnel gerek\u00e7elerden hareket ederek herhangi bir konuda bir yorum yap\u0131yorsa, bunu \u00f6znel say\u0131p bilimsel olmad\u0131\u011f\u0131n\u0131 s\u00f6ylemek olanaks\u0131zd\u0131r. Bilimde elbette yorumlar\u0131n g\u00fc\u00e7l\u00fc bir rol\u00fc vard\u0131r; zira belli bir kurama dayal\u0131 her a\u00e7\u0131klama \u00e7abas\u0131 yorumsal bir etkinliktir. Bir yorumun bilim d\u0131\u015f\u0131 say\u0131lmas\u0131n\u0131n tek nedeni, onun gerek\u00e7elere ve nesnel temellere dayanmam\u0131\u015f olmas\u0131 olmal\u0131d\u0131r. Aksi durumda yorum, bilim olarak kabul edilmese bile en az\u0131ndan bilimsel bir veri olarak kabul edilmelidir. Burada \u201cbilim\u201d\u00a0 ile \u201cbilimsel\u201d olan\u00a0 aras\u0131nda koydu\u011fumuz fark dikkate al\u0131nmal\u0131d\u0131r. Kan\u0131m\u0131zca do\u011frulanma ve yanl\u0131\u015flanma olana\u011f\u0131 bulanan, s\u0131namaya a\u00e7\u0131k her yarg\u0131 bilimsellik niteli\u011fi ta\u015f\u0131maktad\u0131r.<\/p>\n

4) \u0130smail H\u00fcsrev\u2019in T\u00fcrkiye K\u00f6y \u0130ktisadiyat\u2019\u0131na (\u0130leti\u015fim Yay\u0131nlar\u0131, \u0130stanbul 1990) ek olarak, Kadro<\/em> dergisinde yay\u0131mlanm\u0131\u015f yaz\u0131lar\u0131 da, onun temel ilgisinin ekonomiye oldu\u011funu g\u00f6stermektedir. Bu ilgiyi g\u00f6rmek i\u00e7in Kadro<\/em> dergisinde yay\u0131mlanm\u0131\u015f \u015fu makale se\u00e7kisine bakmak yeterlidir: \u201cD\u00fcnya Buhran\u0131 Ne Halde?\u201d, (Say\u0131 1: Ocak 1932); \u201cT\u00fcrkiye\u2019de Derebeylik Rejimi\u201d, (Say\u0131 7: Temmuz 1932); \u201cT\u00fcrkiye\u2019de Derebeylik Rejimi (2)\u201d, (Say\u0131 8: A\u011fustos 1932); \u201cT\u00fcrkiye\u2019de Mill\u00ee Sermaye Hareketi\u201d, (Say\u0131 10: Ekim 1932); \u201c\u015eark Vil\u00e2yetlerinde Derebeylik (1)\u201d, (Say\u0131 11: Kas\u0131m 1932); \u201c\u015eark Vil\u00e2yetlerinde Derebeylik (2)\u201d, (Say\u0131 12: Aral\u0131k 1932); \u201cM\u00fcstemleke ve Yar\u0131m M\u00fcstemlekelerde Buhran\u0131n Tesirleri\u201d, (Say\u0131 15: Mart 1933); \u201cMill\u00ee Kurtulu\u015f Devlet\u00e7ili\u011fi (1)\u201d, (Say\u0131 18: Haziran 1933); \u201cMill\u00ee Kurtulu\u015f Devlet\u00e7ili\u011fi (2)\u201d, (Say\u0131 19: Temmuz 1933); \u201cT\u00fcrk K\u00f6yl\u00fcs\u00fc Bir Toprak Reformu Bekliyor\u201d, (Say\u0131 21: Eyl\u00fcl 1933); \u201cT\u00fcrk K\u00f6yl\u00fcs\u00fcn\u00fc Toprakl\u0131land\u0131rmal\u0131, Fakat Nas\u0131l?\u201d, (Say\u0131 23: Kas\u0131m 1933); \u201cMillet \u0130\u00e7inde S\u0131n\u0131f Meselesi\u201d, (Say\u0131 25: Ocak 1934); \u201cMillet \u0130\u00e7inde S\u0131n\u0131f Meselesi (2)\u201d, (Say\u0131 26: \u015eubat 1934); \u201cBe\u015f Senelik Program\u0131n Manas\u0131\u201d, (Say\u0131 27: Mart 1934); \u201cGarpte Sermaye Terak\u00fcm\u00fcnde M\u00fcstemlekelerin Rol\u00fc\u201d, (Say\u0131 32: A\u011fustos 1934); \u201c\u0130\u00e7 Pazar Meselesi\u201d, (Say\u0131 33: Eyl\u00fcl 1934).<\/p>\n

5) Bkz. \u0130smail H\u00fcsrev, \u201cEski Yunanistan\u2019da \u0130\u00e7tima\u00ee Fikirler\u201d, Felsefe ve \u0130\u00e7timaiyat Mecmuas\u0131, cilt: 1, say\u0131: 4, 1927, s.304-308.<\/p>\n

6) \u0130smail H\u00fcsrev\u2019in Rusya\u2019da \u00f6\u011frenim g\u00f6rmesi ve Moskova\u2019da Naz\u0131m Hikmet ve \u015eevket S\u00fcreyya gibi kimselerle tan\u0131\u015fmas\u0131 onun Marksist oldu\u011fu tezini savunanlarca s\u0131k s\u0131k kullan\u0131lm\u0131\u015ft\u0131r.<\/p>\n

7) Bkz. \u0130smail H\u00fcsrev T\u00f6kin, T\u00fcrkiye K\u00f6y \u0130ktisadiyat\u0131, \u0130stanbul 1990.<\/p>\n

8) Bkz. \u0130smail H\u00fcsrev., age., s.1-204.<\/p>\n

9) Bkz. Cemal G\u00fczel, \u201cT\u00fcrkiye\u2019de Maddecilik ve Maddecilik Kar\u015f\u0131t\u0131 G\u00f6r\u00fc\u015fler\u201d, Hacettepe \u00dcniversitesi Edebiyat Fak\u00fcltesi Dergisi, cilt: 19, s.70.<\/p>\n

10) Bkz. Selahattin Hilav, \u201cD\u00fc\u015f\u00fcnce Tarihi\u201d, T\u00fcrkiye Tarihi i\u00e7inde, \u00c7ilt: 4, Yay. Y\u00f6net.: Sina Ak\u015fin, Cem Yay\u0131nevi, \u0130stanbul 2005, s.409.<\/p>\n

11) Kadro<\/em> dergisiyle ilgili de\u011ferlendirmeler i\u00e7in bkz. Temu\u00e7in Faik Ertan, \u201cKadro Hareketiyle \u0130lgili Bir De\u011ferlendirme ve Baz\u0131 D\u00fczeltmeler\u201d, \u00a0Atat\u00fcrk Ara\u015ft\u0131rma Merkezi Dergisi, Say\u0131 27, Cilt: IX, Temmuz-Kas\u0131m 1993; \u0130sa Yal\u00e7\u0131n K\u00fc\u00e7\u00fck, \u201cCumhuriyet D\u00f6neminde Ayd\u0131nlar ve Dergileri\u201d, Cumhuriyet D\u00f6nemi T\u00fcrkiye Ansiklopedisi, Cilt I, s.138-144; \u0130lhan Tekeli-Selim \u0130lkin, \u201cT\u00fcrkiye\u2019de Bir Ayd\u0131n Hareketi\u201d, Toplum ve Bilim, Say\u0131: 24, K\u0131\u015f 1984, s.35-68; Cem Alpar, \u201cKadro Hareketi \u0130\u00e7inde T\u00fcrk Devrimi ve Kemalizm\u201d, Uluslararas\u0131 Atat\u00fcrk Sempozyumu (17-22 May\u0131s 1981), Bildiriler ve Tart\u0131\u015fmalar, 2. Bask\u0131, Ankara, 1984, s.703-736.<\/p>\n

12) Bkz. Cemal G\u00fczel, agm., s.71.<\/p>\n

13) Kadro dergisiyle ilgili de\u011ferlendirmeler i\u00e7in bkz. Temu\u00e7in Faik Ertan, \u201cKadro Hareketiyle \u0130lgili Bir De\u011ferlendirme ve Baz\u0131 D\u00fczeltmeler\u201d, <\/strong>\u00a0Atat\u00fcrk Ara\u015ft\u0131rma Merkezi Dergisi, Say\u0131 27, Cilt: IX, Temmuz-Kas\u0131m 1993; \u0130smail H\u00fcsrev T\u00f6kin, kendisi ile 1991 y\u0131l\u0131nda yap\u0131lan g\u00f6r\u00fc\u015fmede, hi\u00e7bir d\u00f6nem kom\u00fcnist hareket i\u00e7inde bulunmad\u0131\u011f\u0131n\u0131 ifade etmi\u015ftir. Temu\u00e7in Faik Ertan, Kadrocular ve Kadro Hareketi, (Yay\u0131nlanmam\u0131\u015f Doktora Tezi), Hacettepe\u00a0 \u00dcniversitesi\u00a0 Atat\u00fcrk \u0130lkeleri ve \u0130nk\u0131lap Tarihi Enstit\u00fcs\u00fc. Ankara, 1992, ek 3, s.1.<\/p>\n

14) \u0130smail H\u00fcsrev aram\u0131zdan ayr\u0131lmadan \u00f6nce onunla tarihi de\u011ferleri yads\u0131namayacak \u00fc\u00e7 m\u00fclakat yap\u0131lm\u0131\u015ft\u0131r. Birincisi, Tarih\u00e7i Mete Tun\u00e7ay\u2019\u0131n be\u015f y\u0131l arayla yapt\u0131\u011f\u0131 iki uzun sohbet; ikincisi VTR\u2019den Nalan ve Enis Sak\u0131zl\u0131\u2019n\u0131n T\u00fcrkiye iktisat tarihi ba\u011flam\u0131nda yapt\u0131klar\u0131 g\u00f6r\u00fc\u015fme ve video \u00e7ekimleri; \u00fc\u00e7\u00fcnc\u00fcs\u00fc Mete Tun\u00e7ay\u2019\u0131n \u00f6\u011frencisi U\u011fur Dalak\u2019\u0131n doktora tezi i\u00e7in yapt\u0131\u011f\u0131 m\u00fclakatt\u0131r.<\/p>\n

15) \u0130smail H\u00fcsrev, \u201cEski Yunanistan\u2019da \u0130\u00e7tima\u00ee Fikirler\u201d, Felsefe ve \u0130\u00e7timaiyat Mecmuas\u0131, cilt: 1, say\u0131: 4, 1927, s.304-308.<\/p>\n

16) \u0130smail H\u00fcsrev, M\u00d6 IV.-V. y\u00fczy\u0131llarda ortaya konmu\u015f toplumsal nitelikli g\u00f6r\u00fc\u015fleri tart\u0131\u015f\u0131rken, Sofistlerden \u00f6zellikle \u201cinsan her \u015feyin \u00f6l\u00e7\u00fcs\u00fcd\u00fcr\u201d diyen Protogoras\u2019\u0131n g\u00f6r\u00fc\u015f\u00fcne de\u011finmi\u015f, Kalikles\u2019in \u201cg\u00fc\u00e7l\u00fcn\u00fcn hakk\u0131 do\u011fan\u0131n kanunudur\u201d anlay\u0131\u015f\u0131n\u0131 de\u011ferlendirmi\u015f, Sofistlerde dile gelen de\u011fi\u015fime vurgu ile e\u011fitime olan vurgunun alt\u0131n\u0131 \u00e7izmi\u015ftir. Bu a\u00e7\u0131dan onun Sofistlere y\u00f6nelik olarak ortaya koydu\u011fu \u00e7\u00f6z\u00fcmleme olduk\u00e7a s\u0131n\u0131rl\u0131d\u0131r. En az\u0131ndan Gorgias\u2019in nihilizmine hi\u00e7 de\u011finilmemi\u015f, Antippon\u2019un toplumsal s\u00f6zle\u015fme anlay\u0131\u015f\u0131 ile adaleti bu s\u00f6zle\u015fmenin \u00fcr\u00fcn\u00fc olan kanunlara uymaya ba\u011flamas\u0131 hi\u00e7 dikkate almam\u0131\u015ft\u0131r. \u00d6zellikle Sofistlerde g\u00fcndeme gelen toplumsal s\u00f6zle\u015fme d\u00fc\u015f\u00fcncesi, bat\u0131l\u0131 toplum g\u00f6r\u00fc\u015f\u00fcnde \u00e7ok s\u0131k g\u00fcndeme geldi\u011fi i\u00e7in buna dikkat \u00e7ekilmesi beklenirdi. \u00d6te yandan, benzer bir eksikli\u011fi, Herakleitos, Demokritos, Pythagoras ve M\u00d6 IV. y\u00fcz y\u0131lda ya\u015fam\u0131\u015f Aristoteles\u2019e hi\u00e7 de\u011finmemi\u015f olmas\u0131nda da yakalamak olas\u0131d\u0131r.<\/p>\n

17) Bkz. \u0130smail H\u00fcsrev, \u201cEski Yunanistan\u2019da \u0130\u00e7tima\u00ee Fikirler\u201d, s.304.<\/p>\n

18) Bkz. \u0130smail H\u00fcsrev, \u201cEski Yunanistan\u2019da \u0130\u00e7tima\u00ee Fikirler\u201d, s.304.<\/p>\n

19) Bkz. \u0130smail H\u00fcsrev, \u201cEski Yunanistan\u2019da \u0130\u00e7tima\u00ee Fikirler\u201d, s.304.<\/p>\n

20) Bkz. \u0130smail H\u00fcsrev, \u201cEski Yunanistan\u2019da \u0130\u00e7tima\u00ee Fikirler\u201d, s.304.<\/p>\n

21) \u0130smail H\u00fcsrev, kendisi ile yap\u0131lan g\u00f6r\u00fc\u015fmelerde hi\u00e7bir zaman kom\u00fcnist hareket i\u00e7inde bulunmad\u0131\u011f\u0131n\u0131 s\u00f6ylemi\u015ftir. Bkz. Temu\u00e7in Faik Ertan, Kadrocular ve Kadro Hareketi, (Yay\u0131nlanmam\u0131\u015f Doktora Tezi), H. \u00dc., Atat\u00fcrk ilkeleri ve \u0130nk\u0131lap Tarihi Enstit\u00fcs\u00fc. Ankara, 1992, Ek 3, s.1.<\/p>\n

22) Burada bir olgunun alt\u0131n\u0131 \u00e7izmek gerekmektedir: \u0130deolog olarak\u00a0 Marks ile bir bilim insan\u0131 olarak Marks\u2019\u0131 ay\u0131rmak gerekir. Bu ayr\u0131m dikkate al\u0131n\u0131rsa, Marks\u2019\u0131n alt\u0131n\u0131 \u00e7izdi\u011fi ve uygulad\u0131\u011f\u0131 tarihsel materyalizm, diyalektik gibi y\u00f6ntemleri kullananlar\u0131 ve Marks\u2019\u0131n bilimsel bulgular\u0131n\u0131 dikkate alanlar\u0131, Marksist diye nitelemek pek kolay olmasa gerektir. Nitekim tarihsel materyalizm ve diyalekti\u011fi bir y\u00f6ntem olarak kullanan ve Marksist olmayan pek \u00e7ok d\u00fc\u015f\u00fcn\u00fcrle kar\u015f\u0131la\u015fmak olas\u0131d\u0131r. Zira tarihsel materyalizm ve diyalektik her bilim insan\u0131n\u0131n kullanabilece\u011fi y\u00f6ntemler aras\u0131ndad\u0131r.<\/p>\n

23) Bkz. \u0130smail H\u00fcsrev, \u201cEski Yunanistan\u2019da \u0130\u00e7tima\u00ee Fikirler\u201d, s.304-305.<\/p>\n

24) Bkz. \u0130smail H\u00fcsrev, \u201cEski Yunanistan\u2019da \u0130\u00e7tima\u00ee Fikirler\u201d, s.304-305..<\/p>\n

25) Bkz. \u0130smail H\u00fcsrev, \u201cEski Yunanistan\u2019da \u0130\u00e7tima\u00ee Fikirler\u201d, s.305.<\/p>\n

26) Bkz. \u0130smail H\u00fcsrev, \u201cEski Yunanistan\u2019da \u0130\u00e7tima\u00ee Fikirler\u201d, s.305-306.<\/p>\n

27) Bkz. \u0130smail H\u00fcsrev, \u201cEski Yunanistan\u2019da \u0130\u00e7tima\u00ee Fikirler\u201d, s.306.<\/p>\n

28) Bkz. \u0130smail H\u00fcsrev, \u201cEski Yunanistan\u2019da \u0130\u00e7tima\u00ee Fikirler\u201d, s.306-307.<\/p>\n

29) Bkz. \u0130smail H\u00fcsrev, \u201cEski Yunanistan\u2019da \u0130\u00e7tima\u00ee Fikirler\u201d, s.307-308.<\/p>\n

30) Makalenin tam metni i\u00e7in bkz. \u0130smail H\u00fcsrev, \u201cEski Yunanistan\u2019da \u0130\u00e7tima\u00ee Fikirler\u201d, Felsefe ve \u0130\u00e7timaiyat Mecmuas\u0131, cilt: 1, say\u0131: 4, 1927, s.304-308.<\/p>\n

31) Belli kesimlerce, Cumhuriyet\u2019in ilk y\u0131llar\u0131nda genelde pozitivist bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n egemen oldu\u011fu ileri s\u00fcr\u00fclmekte ve tek tip insan yaratmay\u0131 arzulad\u0131\u011f\u0131 s\u00f6ylenmektedir. Oysa \u0130smail H\u00fcsrev\u2019in bu makalesi ve 1927-1928 y\u0131llar\u0131 aras\u0131nda yay\u0131mlanan Felsefe ve \u0130\u00e7timaiy\u00e2t Mecmuas\u0131<\/em>\u2019nda \u00e7\u0131kan pek \u00e7ok makale bu sav\u0131 yanl\u0131\u015flamakta ve d\u00fc\u015f\u00fcnsel \u00e7o\u011fulculu\u011fun \u00f6n planda oldu\u011funa i\u015faret etmektedir.<\/p>\n

32) \u0130smail H\u00fcsrev, makalesinde hi\u00e7 dipnot kullanmam\u0131\u015ft\u0131r.Biz onun bu kural\u0131n\u0131 genelde ihlal etmemekle birlikte merak eden okuyucular i\u00e7in \u00f6zellikle ki\u015fileri ve felsefi anlay\u0131\u015flar\u0131n\u0131 dile getirdi\u011fi ba\u011flamlarda, kar\u015f\u0131la\u015ft\u0131rma yapabilmeleri i\u00e7in baz\u0131 g\u00f6ndermeler ekleyece\u011fiz. Ayr\u0131ca, makalede alt ba\u015fl\u0131klar da yer almamaktad\u0131r; biz okumay\u0131 kolayla\u015ft\u0131rmak a\u00e7\u0131s\u0131ndan kimi alt ba\u015fl\u0131klar ekleyece\u011fiz. \u201cEski Yunanistan\u2019da \u0130\u00e7tima\u00ee Fikirler\u201d ba\u015fl\u0131\u011f\u0131ndan sonraki dipnotlar ve ara ba\u015fl\u0131klar taraf\u0131m\u0131za aittir.<\/p>\n

33) \u201cOlan\u201d s\u00f6zc\u00fc\u011f\u00fc, t\u00fcmcenin ak\u0131\u015f\u0131n\u0131 d\u00fczenlemek i\u00e7in taraf\u0131m\u0131zdan konmu\u015ftur.<\/p>\n

34) Sofistlere \u0130smail H\u00fcsrev\u2019in bak\u0131\u015f\u0131n\u0131 kr\u015f. Al\u00e2eddin \u015eenel, Siyasal D\u00fc\u015f\u00fcnceler Tarihi, Bilim ve Sanat Yay\u0131nlar\u0131, Ankara 1996, s.130-133; Walther Kranz, Antik Felsefe (Metinler ve A\u00e7\u0131klamalar), \u00e7ev.: Suad Y. Bayd\u0131r, Sosyal Yay\u0131nlar\u0131, \u0130stanbul 1994, s.191-211.<\/p>\n

35) \u201c\u0130nsana\u201d deyi\u015fi, t\u00fcmcenin ak\u0131\u015f\u0131ndaki sorunu gidermek i\u00e7in taraf\u0131m\u0131zdan eklenmi\u015ftir.<\/p>\n

36) \u0130smail H\u00fcsrev\u2019in Aristippos\u2019a bak\u0131\u015f\u0131n\u0131 kr\u015f. Macit G\u00f6kberk, Felsefe Tarihi, Remzi Kitabevi, \u0130stanbul 1993, s.55-56.<\/p>\n

37) \u0130smail H\u00fcsrev\u2019in Anthisthenes ve Diogenes\u2019e bak\u0131\u015f\u0131n\u0131 kr\u015f. Al\u00e2eddin \u015eenel, age., s.137-138.<\/p>\n

38) \u0130smail H\u00fcsrev\u2019in Ksenophon\u2019a mal etti\u011fi Sokrates imgesini kr\u015f. Ksenophon, Sokrates\u2019ten An\u0131lar, \u00e7ev.: Candan \u015eentuna, TTK Bas\u0131mevi, Ankara 1994, s.12-112.<\/p>\n

39) \u201cHalk\u0131n\u201d deyi\u015fi, t\u00fcmcenin ak\u0131\u015f\u0131n\u0131 sa\u011flamak i\u00e7in taraf\u0131m\u0131zdan eklenmi\u015ftir.<\/p>\n

40) \u201cOnu\u201d deyi\u015fi t\u00fcmcenin ak\u0131\u015f\u0131n\u0131 sa\u011flamak i\u00e7in taraf\u0131m\u0131zdan eklenmi\u015ftir.<\/p>\n

41) Bu t\u00fcmcenin okunu\u015funda bana katk\u0131 sa\u011flayan e\u011fitim tarih\u00e7isi Prof. Dr. Erdo\u011fan Ba\u015far\u2019a te\u015fekk\u00fcr etmeyi bir bor\u00e7 bilirim.<\/p>\n

42) Paranteze al\u0131nan s\u00f6zc\u00fck t\u00fcmcenin ak\u0131\u015f\u0131n\u0131 sa\u011flamak i\u00e7in taraf\u0131m\u0131zdan eklenmi\u015ftir.<\/p>\n

43) \u0130smail H\u00fcsrev\u2019in Platon\u2019a mal etti\u011fi d\u00fc\u015f\u00fcnceleri kr\u015f. Al\u00e2eddin \u015eenel, age., s.140-162.<\/p>\n","protected":false},"excerpt":{"rendered":"

\u0130smail H\u00fcsrev, daha \u00e7ok iktisat tarihindeki \u00e7al\u0131\u015fmalar\u0131 ve Kadro dergisindeki yaz\u0131lar\u0131yla tan\u0131n\u0131yor. Bu yaz\u0131, H\u00fcsrev\u2019in Felsefe ve \u0130\u00e7timaiyat Mecmuas\u0131\u2019nda 1927 y\u0131l\u0131nda yay\u0131nlanan ve tarihsel materyalizmi y\u00f6ntem olarak kullan\u0131p s\u0131n\u0131fsal bir temelde Eski Yunan filozoflar\u0131n\u0131n toplumsal d\u00fc\u015f\u00fcncelerini de\u011ferlendirmeyi hedefleyen \u201cEski Yunanistan\u2019da \u0130\u00e7tima\u00ee Fikirler\u201d adl\u0131 makalesinden yola \u00e7\u0131karak haz\u0131rland\u0131. Makalenin tam metnini T\u00fcrk\u00e7ele\u015ftirerek veriyoruz. Makale, Cumhuriyetimizin erken […]<\/p>\n","protected":false},"author":483,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[85,28,29],"tags":[484,486,487,483,478,238,485,430],"class_list":["post-8643","post","type-post","status-publish","format-standard","hentry","category-47-sayi","category-sosyal-bilimler","category-toplum","tag-diyalektik","tag-eski-yunan","tag-felefe","tag-iktisat","tag-sinif","tag-tarih","tag-tarihsel-materyalizm","tag-toplum"],"acf":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/8643","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\/483"}],"replies":[{"embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/comments?post=8643"}],"version-history":[{"count":0,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/posts\/8643\/revisions"}],"wp:attachment":[{"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/media?parent=8643"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/categories?post=8643"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bilimvegelecek.com.tr\/index.php\/wp-json\/wp\/v2\/tags?post=8643"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}