{"id":274,"date":"2017-07-07T10:49:20","date_gmt":"2017-07-07T07:49:20","guid":{"rendered":"http:\/\/teoriveeylem.net\/?p=274"},"modified":"2023-01-18T16:25:29","modified_gmt":"2023-01-18T13:25:29","slug":"demokratik-modernite-ve-devlet-2","status":"publish","type":"post","link":"https:\/\/teoriveeylem.net\/tr\/2017\/07\/07\/demokratik-modernite-ve-devlet-2\/","title":{"rendered":"Demokratik Modernite ve devlet \u2013 2"},"content":{"rendered":"

Kadir Yal\u00e7\u0131n<\/strong><\/p>\n

KAP\u0130TAL\u0130ZM VE DEVLET \u201cELE\u015eT\u0130R\u0130S\u0130\u201dN\u0130N \u0130\u00c7\u0130 BO\u015e<\/strong><\/p>\n

Demokratik Modernite dergisini y\u00fczeysel olarak okuyanlar, dergiye ad\u0131n\u0131 veren ve \u201cinsani<\/em> kutsiyetler<\/em>\u201dle, \u201ctoplumun \u00f6z zihni de\u011ferleri<\/em>\u201d ve \u201cahlaki gelenekler<\/em>\u201din korunmas\u0131 olarak tan\u0131mlanan \u201cdemokratik modernite<\/em>\u201dnin \u201ckapitalist modernite<\/em>\u201dnin alternatifi varsay\u0131larak \u00f6nerilmesine ve devletin \u201cb\u00fct\u00fcn k\u00f6t\u00fcl\u00fcklerin kayna\u011f\u0131<\/em>\u201d olarak su\u00e7lanmas\u0131 ve \u201clanetli<\/em>\u201d say\u0131lmas\u0131na bakarak, kapitalizm ve burjuva devletin s\u0131k\u0131 bir ele\u015ftiriden ge\u00e7irildi\u011fini d\u00fc\u015f\u00fcneceklerdir. \u00d6yle olmad\u0131\u011f\u0131n\u0131 g\u00f6rece\u011fiz. Ancak her ne kadar i\u00e7i pek dolu olmasa ve hi\u00e7bir bilimsel temele oturtulmasa da, do\u011frudan ve a\u00e7\u0131k\u00e7a savunulmak yerine kapitalizm ve devlete ele\u015ftiriler y\u00f6neltilmesinin yine de iyi say\u0131lmas\u0131 gerekti\u011fini s\u00f6ylemeliyiz. Dergi, kapitalizmin ve devletin iyilik ve g\u00fczelliklerini say\u0131p d\u00f6kmemekle, tabii ki, kapitalizm ve burjuva devletin a\u00e7\u0131k ve dolays\u0131z savunucular\u0131ndan az \u00e7ok farkl\u0131 bir yerde durmaktad\u0131r. Ama… Kapitalizmi genel soyutlu\u011fu i\u00e7inde k\u00f6t\u00fc bulmakla birlikte ona ciddiye al\u0131n\u0131r bir ele\u015ftiri y\u00f6neltmemekte, sermaye ve kapitalist m\u00fclkiyet ili\u015fkilerinin tasfiyesini kesinlikle g\u00fcndemine almamakta; hele genel olarak s\u00f6m\u00fcr\u00fc ve s\u00f6m\u00fcr\u00fcc\u00fc toplumlar ve \u00f6zel olarak kapitalist s\u00f6m\u00fcr\u00fc ve kapitalizmle tamamen ay\u0131rd\u0131\u011f\u0131 devleti ad\u0131m ba\u015f\u0131 lanetlemesine kar\u015f\u0131n, sonu\u00e7ta bu, onun, iktidar\u0131 almay\u0131 ve devlet olmay\u0131 reddederek mevcut \u2013burjuva\u2013 devletle uzla\u015fmay\u0131 \u00e7are olarak \u00f6nermesine engel olu\u015fturmamaktad\u0131r.<\/p>\n

G\u00f6rece\u011fiz; var\u0131lacak hedef ya da ama\u00e7 olarak \u00f6ng\u00f6r\u00fclen ve \u2013\u00e7o\u011funlu\u011fun demokrasisi olu\u015fu yeterli bulunmayarak ilaveten \u201cdemokratikle\u015ftirilmi\u015f<\/em>\u201d\u2013 bir t\u00fcr \u201csosyalizm<\/em>\u201d, A. \u00d6calan\u2019\u0131n Demokratik Uygarl\u0131k Manifestosuyla <\/em>geli\u015ftirdi\u011fi ileri s\u00fcr\u00fclen \u201cdemokratik sosyalizm<\/em>\u201d olarak ilan edilmi\u015f \u201cdemokratik modernite<\/em>\u201d, kapitalizm s\u0131n\u0131rlar\u0131 i\u00e7inde bir \u201cmodernite<\/em>\u201ddir; \u00e7\u00fcnk\u00fc kapitalizmi, s\u0131n\u0131f kar\u015f\u0131tl\u0131klar\u0131yla kapitalist toplumu, sermaye ve birikim ili\u015fkilerini b\u0131rakal\u0131m tasfiyeyi, hi\u00e7 de\u011filse belirli y\u00f6nleriyle az \u00e7ok zedelemeyi bile talep etmemekte, bu t\u00fcr talepleri d\u0131\u015flamaktad\u0131r.<\/p>\n

Ayr\u0131nt\u0131ya inilirse.<\/p>\n

DM dergisinde, evet, kapitalizme y\u00f6neltilen \u015fu t\u00fcr yerinde ele\u015ftiriler yok de\u011fildir: \u201cAzami k\u00e2r\u0131 tek ama\u00e7 haline getiren, b\u00fct\u00fcn insanl\u0131k de\u011ferlerini k\u00e2r u\u011fruna pazarlamay\u0131 esas ald\u0131\u011f\u0131ndan; insan\u0131 g\u00fcd\u00fcml\u00fcle\u015ftirmeye \u00e7al\u0131\u015fmaktad\u0131r. Azami k\u00e2r azami t\u00fcketimden ge\u00e7ti\u011finden, a\u015f\u0131r\u0131 t\u00fcketimi te\u015fvik ederek, t\u00fcketim eksenli d\u00fc\u015f\u00fcnen; bireyci ve egoist ki\u015filikler \u015fekillendirmektedir. Bencillik artt\u0131k\u00e7a toplum da\u011f\u0131lmaya ba\u015flar. Ki\u015fi toplumsal ba\u011flardan kopar, g\u00fcd\u00fclerini tatmin i\u00e7in yapmayaca\u011f\u0131 \u015fey kalmaz.<\/em>\u201d[1]<\/sup><\/a> Ama yazar\u0131n aktard\u0131\u011f\u0131m\u0131z pasaj\u0131ndan hemen bir \u00f6nceki c\u00fcmlesi, \u201cKapitalizm, karakteri gere\u011fi anti-toplumdur<\/em>\u201d \u015feklindedir.<\/p>\n

\u201cMarksizmin Zihniyete Yakla\u015f\u0131m\u0131<\/em>\u201d ba\u015fl\u0131kl\u0131 makalesinde bir ba\u015fka yazar da, \u00f6rne\u011fin \u201cKapitalist \u2018\u00fcretim tarz\u0131\u2019(?!), toplum d\u0131\u015f\u0131d\u0131r, irrasyoneldir<\/em>\u201d[2]<\/sup><\/a> der ve kapitalizmi bilimsel olarak a\u00e7\u0131klam\u0131\u015f olan Marksizme de \u00e7ekinmeden yaftay\u0131 yap\u0131\u015ft\u0131r\u0131r: \u201cAnlam\u0131n dibe vurdu\u011fu alanda olgunun bilimi yap\u0131lmamal\u0131d\u0131r. \u00d6znenin neyi nesne konusu yapmamas\u0131, nas\u0131l ele al\u0131nmamas\u0131 gerekti\u011fi, ahlaki konuya giriyor, duygusal zekaya…<\/em>\u201d<\/p>\n

\u201c\u00dcretim tarz\u0131<\/em>\u201d olmayan \u201ctoplum d\u0131\u015f\u0131<\/em>\u201d kapitalizm… Kapitalist toplum da yok ya da olmamal\u0131 tabii! Ak\u0131ld\u0131\u015f\u0131 ya da irrasyonel olan ne: kapitalizm mi, kapitalizmin ak\u0131l d\u0131\u015f\u0131 say\u0131l\u0131p \u00fcretim ve ekonomiye dair alan\u0131n \u201cahlaki<\/em>\u201d bir alan olu\u015fturup \u201cduygusal zeka<\/em>\u201d ile a\u00e7\u0131klanmas\u0131n\u0131n \u00f6ng\u00f6r\u00fclmesi mi?!<\/p>\n

Ayn\u0131 konu \u00d6calan\u2019\u0131n da g\u00fcndemidir. Sorar: \u201cKapitalist ekonomi ve toplum bi\u00e7imi, tarihsel-toplumsal bir zorunluluk mudur?<\/em>\u201d Yan\u0131t, hay\u0131rd\u0131r ve kan\u0131t\u0131 bilimde ve ger\u00e7ekte de\u011fil, kendi s\u00f6ylediklerindedir: \u201cCevap olarak savunmam\u0131n bu b\u00f6l\u00fcm\u00fc, tarihsel-toplumsal bir zorunlulu\u011fun olmad\u0131\u011f\u0131 g\u00f6stermektedir.<\/em>\u201d S\u00fcrd\u00fcr\u00fcr: \u201cKapitalizm bir toplum bi\u00e7imi olamaz. Toplumu etkilemek ister, etkili olur, ama toplum bi\u00e7imi olamaz. Kapitalizm, d\u00f6rt y\u00fcz y\u0131ld\u0131r d\u00fcnyaya egemen olan tek bi\u00e7im de\u011fil midir diye sorulabilir. Egemen olmak ayr\u0131 bir husus, bi\u00e7im olmak ayr\u0131 bir husustur.<\/em>\u201d[3]<\/sup><\/a><\/p>\n

Nedir, peki? Yan\u0131ts\u0131z kal\u0131r. Onca de\u011fi\u015fim i\u00e7in \u00fcretimi ve suyun bile metala\u015ft\u0131r\u0131ld\u0131\u011f\u0131 t\u00fcm \u00fcr\u00fcnlerin parayla al\u0131n\u0131r-sat\u0131l\u0131r olu\u015fu ve piyasas\u0131yla, sermaye birikimi, t\u00fcm\u00fc \u00f6zel m\u00fclkiyet konusu olan bankalar\u0131, b\u00fcy\u00fck topraklar\u0131, fabrikalar\u0131yla ve ku\u015fkusuz burjuva ve i\u015fg\u00fc\u00e7leri metala\u015ft\u0131r\u0131lm\u0131\u015f i\u015f\u00e7ileriyle kapitalizm bir toplum bi\u00e7imi ve \u00fcretim tarz\u0131 de\u011fildir! Her \u015feye karar verici \u201czihin<\/em>\u201d, belki art\u0131k \u201c\u00fcst ak\u0131l<\/em>\u201d denmelidir, nas\u0131l ve ne olmas\u0131n\u0131 isteyecekse odur!<\/p>\n

Yan\u0131t ortada b\u0131rak\u0131lm\u0131\u015f gibidir, ancak bellidir. Yaz\u0131n\u0131n ilk b\u00f6l\u00fcm\u00fcne ba\u015flarken aktarm\u0131\u015ft\u0131k, \u201ctoplumsal kurumlar<\/em>\u201d, \u201cinsan zihninin icat etti\u011fi kurulu\u015flar<\/em>\u201dd\u0131; devlet de \u00f6yleydi, bir toplumsal \u00f6rg\u00fctlenme olan kapitalizm de \u00f6yle olmal\u0131d\u0131r! Ve ba\u015fka bir yerde bu \u00e7er\u00e7evede bir yan\u0131t gelir; sermaye ili\u015fkileri olarak kapitalizm, bir toplumsal ili\u015fkiler toplam\u0131 de\u011fildir, ama mafyatik bir teknik \u00f6rg\u00fctlenmedir, \u201cmafya<\/em>\u201dd\u0131r: \u201cSermaye, \u015febeke ve \u00f6rg\u00fctsel a\u011f olu\u015fturabilir. Mafyan\u0131n da de\u011fme bir sermaye \u015febekesi oldu\u011fu \u00e7ok iyi anla\u015f\u0131lmal\u0131d\u0131r. Sermaye \u015febekesinin mafya olarak adland\u0131r\u0131lmamas\u0131n\u0131n tek nedeni, toplumdaki hegemonik g\u00fcc\u00fc ve resmi iktidarla olan ba\u011flant\u0131lar\u0131d\u0131r. Yoksa mafya kadar bile etik kurallar\u0131 olmayan bir \u015febeke olarak kalacakt\u0131.<\/em>\u201d[4]<\/sup><\/a><\/p>\n

Do\u011fal olmal\u0131 ki, bu \u201czihinde<\/em>\u201d olu\u015fturulmu\u015f bir \u201c\u015febeke<\/em>\u201d durumundaki mafyavari \u201ckapitalizm<\/em>\u201d, ger\u00e7ekte oldu\u011fu gibi, onu yok olu\u015fa g\u00f6t\u00fcrecek iflah olmaz kar\u015f\u0131tl\u0131\u011f\u0131n\u0131n kendisini zaman zaman d\u0131\u015fa vurdu\u011fu krizleriyle birlikte varolmaz, ama \u201ci\u015fe yaramaz<\/em>\u201d t\u00fcrden bir \u015feydir, s\u00fcrekli kriz durumudur, ba\u015ftan a\u015fa\u011f\u0131 bir bunal\u0131md\u0131r! Bir \u201cekonomik bi\u00e7im de\u011fil<\/em>\u201ddir, ama her neyse, tamamen kriz halinde garip bir \u015feydir. Bu kez Wallerstein ile kendisi ili\u015fkilendirerek \u00d6calan \u015f\u00f6yle konu\u015fur: \u201c\u0130. Wallerstein, kapitalizmin 1970\u2019ler sonras\u0131nda yap\u0131sal krize girdi\u011fi ve bu krizin 25-50 y\u0131l s\u00fcrebilece\u011fi yarg\u0131s\u0131nda bulunur… k\u0131smen olgu ve ili\u015fkileri dile getirmektedir. Belli ki halen Marksist devrevi bunal\u0131m anlay\u0131\u015f\u0131ndan kurtulamam\u0131\u015ft\u0131r. Bunal\u0131m\u0131 kapitalizmin t\u00fcm zaman\u0131 a\u00e7\u0131s\u0131ndan varsaymak bana daha do\u011fru gelmektedir.<\/em>\u201d[5]<\/sup><\/a><\/p>\n

Kapitalizm ne oldu\u011fu belirsiz bir \u201czihinsel<\/em>\u201d yarat\u0131d\u0131r da, egemeni burjuvazi \u00f6yle de\u011fil midir? Burjuvazi de, bilinen s\u00f6m\u00fcr\u00fcc\u00fc s\u0131n\u0131f olan burjuvazi de\u011fildir. Edit\u00f6r; \u201c…kapitalizm ve onun egemeni oldu\u011fu ileri s\u00fcr\u00fclen<\/strong> burjuva s\u0131n\u0131f\u0131…<\/em>\u201d[6]<\/sup><\/a> demekte ve t\u0131pk\u0131 kapitalizmin bir \u00fcretim ve toplum bi\u00e7imi olmay\u0131\u015f\u0131 gibi, burjuvazinin de onun egemeni, egemen s\u0131n\u0131f\u0131 olmad\u0131\u011f\u0131n\u0131 ima etmektedir. DM\u2019de kimi zaman t\u00fcccarlardan kimi zamansa \u2013\u00f6rne\u011fin 1848 Devrimi \u00f6ncesi Fransa\u2019n\u0131n egemen s\u0131n\u0131flar\u0131ndan olan ve tefecilik t\u00fcr\u00fcnden, toprak m\u00fclkiyetine ba\u011flanan ve devlet bor\u00e7lanmalar\u0131 vb. \u00fczerinden spek\u00fclasyonla u\u011fra\u015fan\u2013 mali sermaye ya da mali aristokrasiden s\u00f6z a\u00e7\u0131l\u0131r, ancak derginin sayfalar\u0131nda burjuvazi pek g\u00f6r\u00fcnmez. Taa S\u00fcmerlerin ger\u00e7e\u011fi oldu\u011fu ileri s\u00fcr\u00fclen, \u015f\u00fcphesiz meta \u00fcretiminden ba\u015fkas\u0131 olmayan \u201ckapitalizm<\/em>\u201dde (!) elbette ticaret ve tefecilik, t\u00fcccarlarla tefeciler olacak, ama zanaattan ibaret k\u00fc\u00e7\u00fck sanayiin d\u0131\u015f\u0131nda sanayi ve burjuvazi olmayacakt\u0131r! Ne aras\u0131n S\u00fcmer\u2019de burjuvazi?<\/p>\n

B\u00f6yle olunca, i\u015f\u00e7i de bilinen ve burjuvaziyle uzla\u015fmaz kar\u015f\u0131tl\u0131k i\u00e7inde olan, i\u015fg\u00fcc\u00fc metaya d\u00f6n\u00fc\u015fm\u00fc\u015f i\u015f\u00e7i olmamaktad\u0131r. S\u00f6ylenenlere bak\u0131l\u0131rsa, o da, t\u0131pk\u0131 kapitalizm gibi, \u201ctoplum-d\u0131\u015f\u0131<\/em>\u201dd\u0131r, \u201canti-toplum<\/em>\u201ddur:<\/p>\n

\u201cSanayi toplumu… \u00e7\u0131plak krallar toplumudur. \u0130\u015f\u00e7inin \u00fccretle ba\u011flanmas\u0131 durumu bu toplumda yayg\u0131nl\u0131k kazan\u0131r. Bir anlamda toplumdan kopar\u0131lm\u0131\u015f bir s\u0131n\u0131ft\u0131r. Klasik k\u00f6lelikten fark\u0131 \u00fccretli k\u00f6lelikle ba\u011flanmas\u0131d\u0131r. Hangisinin daha iyi oldu\u011funu s\u00f6ylemek etik a\u00e7\u0131dan do\u011fru say\u0131lmaz… Sanayi ve i\u015f\u00e7i s\u0131n\u0131f\u0131 birlikteli\u011fi belki modernitenin bir \u00f6zelli\u011fi olabilir; ama e\u015fitlik, \u00f6zg\u00fcrl\u00fck ve demokratikle\u015fme a\u00e7\u0131s\u0131ndan tekelci devlet kapsam\u0131ndad\u0131r. \u0130kisi birlikte anti-toplumculu\u011fa \u00e7ok daha yak\u0131n bir duru\u015f sergilerler.<\/em>\u201d[7]<\/sup><\/a><\/p>\n

Az sonra \u201ctekelci devlet<\/em>\u201din ne oldu\u011funu g\u00f6rece\u011fiz, o da bilinenden farkl\u0131d\u0131r. Ne devletin silah vb. tekeliyle burjuvazinin egemenlik ve y\u00f6netim tekelini elinde tutmas\u0131n\u0131 ifade eder, ne tekelci devlet kapitalizmini belirtir. Ancak \u015fimdi \u015funu \u00f6\u011freniyoruz ki, sanayi toplumu, yani burjuva toplum, yani kapitalizm ve i\u015f\u00e7i s\u0131n\u0131f\u0131 \u201cbirliktelik<\/em>\u201d i\u00e7indedir. Bunu bir ger\u00e7e\u011fin ifadesi olarak, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n sanayiin, kapitalist geli\u015fmenin bir \u00fcr\u00fcn\u00fc oldu\u011fu \u015fekliyle, ger\u00e7ekte oldu\u011fu gibi anlama olana\u011f\u0131m\u0131zsa yoktur; \u00e7\u00fcnk\u00fc, \u00d6calan ve DM\u2019nin \u201cparadigmas\u0131<\/em>\u201dnda ne kapitalizm kapitalizmdir, ne burjuvazi burjuvazi. Bunlar iktisadi kategoriler bile de\u011fillerdir, \u00fcretim ve toplum bi\u00e7imi olu\u015fturmad\u0131klar\u0131 gibi, \u201canti-toplum<\/em>\u201ddurlar! \u00d6yleyse kastedilen, kapitalizm ve egemen s\u0131n\u0131f\u0131 burjuvazi ile i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n olumsuz bir birlikteli\u011fi olabilir ki, \u00f6yledir ve bu birliktelik \u201ckar\u0131-koca birlikteli\u011fi<\/em>\u201dne benzetilerek, bunun alt\u0131 \u00e7izilmektedir:<\/p>\n

\u201cKapitalizmle m\u00fccadele \u00fczerine yo\u011funla\u015ft\u0131\u011f\u0131mda, akl\u0131ma hep kar\u0131-koca ili\u015fkisi gelir. Kocan\u0131n ortama g\u00f6re kar\u0131s\u0131na normal bir ya\u015fam sunmas\u0131 durumunda bu kad\u0131n\u0131 kocas\u0131na kar\u015f\u0131 m\u00fccadeleye \u00e7ekmek ne kadar zorsa, dolgun bir \u00fccret verilmesi halinde i\u015f\u00e7iyi de efendisi kapitaliste kar\u015f\u0131 m\u00fccadeleye \u00e7ekmek o kadar zordur. \u00d6zg\u00fcrle\u015fmeyi bir yana b\u0131rak\u0131n, basit bir \u00fccret s\u0131n\u0131r\u0131nda bile kapitalist efendi kar\u015f\u0131s\u0131nda takla atan i\u015f\u00e7i, toplumsal \u00e7okluklara kar\u015f\u0131 art\u0131k efendisinin sistemati\u011finin bir u\u015fa\u011f\u0131d\u0131r.<\/em>\u201d[8]<\/sup><\/a><\/p>\n

Hangisi daha k\u00f6t\u00fcd\u00fcr; i\u015f\u00e7iyle kapitalist aras\u0131ndaki ili\u015fkinin \u2013do\u011frudan sermaye birikimi s\u00fcrecinin bir g\u00f6r\u00fcn\u00fcm\u00fc olarak bir iktisadi-sosyal ili\u015fki olmaktan \u00e7\u0131kar\u0131l\u0131p uzla\u015fmaz kar\u015f\u0131tl\u0131\u011f\u0131ndan ar\u0131nd\u0131r\u0131larak\u2013 kar\u0131-koca ili\u015fkisine benzetilmesi mi, kapitalistin birka\u00e7 kez i\u015f\u00e7inin \u201cefendisi<\/em>\u201d olarak vurgulanmas\u0131 m\u0131, yoksa benzetme yoluyla kad\u0131n-erkek ili\u015fkisine ili\u015fkin olarak bilin\u00e7 ya da bilin\u00e7 alt\u0131n\u0131n \u201cefendi-k\u00f6le<\/em>\u201d tasar\u0131m\u0131n\u0131n fark\u0131nda olmaks\u0131z\u0131n a\u00e7\u0131\u011fa vurulmas\u0131 m\u0131?<\/p>\n

\u00d6ncelikle iki ili\u015fkinin birbirine hi\u00e7 benzemedi\u011fi ve kategorik olarak farkl\u0131 olduklar\u0131 tart\u0131\u015fmas\u0131zd\u0131r. \u0130kincisi, hep zihinsel olana tak\u0131l\u0131p kal\u0131nd\u0131\u011f\u0131 da tart\u0131\u015fmas\u0131zd\u0131r. \u0130\u015f\u00e7i tekil ya da zaman zaman s\u0131n\u0131f olarak, ayd\u0131nlanmam\u0131\u015f ya da s\u0131n\u0131f bilin\u00e7li olmad\u0131\u011f\u0131 durumda, patronunda (burjuvada) \u201cefendi<\/em>\u201dyi g\u00f6rebilir ve hatta kendisine \u00e7al\u0131\u015fmak i\u00e7in i\u015f verilmi\u015f olmas\u0131 dolay\u0131s\u0131yla ona minnet duygusuyla dolu da olabilir. Ancak bu, bilin\u00e7lilik ya da bilin\u00e7sizli\u011fe, bilin\u00e7 durumuna \u00f6zg\u00fc bir varsay\u0131m ve dolay\u0131s\u0131yla yar\u0131m bir ger\u00e7ek olabilir. \u0130\u015f\u00e7inin eninde sonunda bilin\u00e7 durumunu da etkileyip belirleyecek olan nesnel durumu ise, belirli zaman dilimlerinde ne d\u00fc\u015f\u00fcn\u00fcp d\u00fc\u015f\u00fcnmedi\u011finden ba\u011f\u0131ms\u0131z olarak, kiralad\u0131\u011f\u0131 i\u015fg\u00fcc\u00fc \u00fczerinden eme\u011fine kar\u015f\u0131l\u0131ks\u0131z olarak el koydu\u011fu i\u00e7in burjuvaziyle uzla\u015fmaz bir kar\u015f\u0131tl\u0131\u011f\u0131 ko\u015fullamaktad\u0131r. \u201cEfendilik<\/em>\u201din alt\u0131 ne denli \u00e7izilirse \u00e7izilsin ve hangi \u00fccretle burjuvaziye ba\u011flanmaya \u00e7al\u0131\u015f\u0131l\u0131rsa \u00e7al\u0131\u015f\u0131ls\u0131n, bu kar\u015f\u0131tl\u0131\u011f\u0131n, uygun ko\u015fullar\u0131n bir araya gelmesi durumunda, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n s\u00f6m\u00fcr\u00fcden kurtulu\u015f i\u00e7in ayaklanmalar\u0131n\u0131, bu ayaklanmalardan baz\u0131lar\u0131n\u0131n devrime g\u00f6t\u00fcrerek, \u201cefendilik<\/em>\u201d r\u00fctbesi ile birlikte burjuvazinin egemenli\u011fine son vermesini engelleyemedi\u011fi tarihin bilinen bir h\u00fckm\u00fcd\u00fcr.<\/p>\n

Ama \u00d6calan i\u015f\u00e7iyi k\u00f6le olarak tan\u0131mlamakta \u0131srarl\u0131d\u0131r, \u201c\u00f6zg\u00fcrle\u015fmek<\/em>\u201d dedi\u011fi, \u201ckapitalist \u00e7a\u011f\u0131n barbarl\u0131klar\u0131 kar\u015f\u0131s\u0131nda<\/em>\u201d m\u00fccadele etme ve kurtulu\u015fun \u00f6znesi olmay\u0131 bir t\u00fcrl\u00fc i\u015f\u00e7i s\u0131n\u0131f\u0131na yak\u0131\u015ft\u0131rmamaktad\u0131r. Bir \u00f6nce aktard\u0131\u011f\u0131m\u0131z pasajda g\u00f6rd\u00fck ki, i\u015f\u00e7i s\u0131n\u0131f\u0131, \u201c\u00f6zg\u00fcrle\u015fme<\/em>\u201dnin \u00f6znesi durumundaki \u2013A. Negri ile M. Hardt\u2019tan \u00f6d\u00fcn\u00e7 al\u0131nma\u2013 \u201ctoplumsal \u00e7okluklara kar\u015f\u0131<\/em>\u201d, \u201cefendisinin sistemati\u011finin bir u\u015fa\u011f\u0131d\u0131r<\/em>\u201d! \u015eimdi de ne denli ayaklanma ve devrimler yapm\u0131\u015f olursa olsun, dedi\u011fim dedik\u00e7e, \u201c\u00e7aresiz bir k\u00f6leli\u011fe mahkum<\/em>\u201d oldu\u011funun iddia edildi\u011fini g\u00f6relim:<\/p>\n

\u201cSan\u0131ld\u0131\u011f\u0131 gibi piyasada eme\u011fini \u00f6zg\u00fcrce satmak serflikten, yar\u0131-k\u00f6lelikten kurtulu\u015f de\u011fildir; tersine, \u00fccretli \u00e7al\u0131\u015fmadan ba\u015fka hi\u00e7bir \u00e7aresi olmayan en zalim k\u00f6leli\u011fe mahkumiyettir. \u0130\u015f bulamamak kadar \u00fccretin s\u00fcrekli yetersizli\u011fi, yeni zorbal\u0131k rejiminin eskiden beter karakterini hemen a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r. Kapitalizme kar\u015f\u0131 t\u00fcm b\u00fcy\u00fck isyanlar b\u00f6yle i\u015f\u00e7iler haline gelmemek i\u00e7in verilmi\u015ftir. Bu isyanlar i\u015f\u00e7ile\u015fmenin de\u011fil, i\u015f\u00e7ile\u015fmemenin m\u00fccadelesidir. Yanl\u0131\u015f bir tan\u0131t\u0131mla \u2018Ya\u015fas\u0131n i\u015f\u00e7i m\u00fccadelesi\u2019 demek, \u2018Ya\u015fas\u0131n k\u00f6lelik\u2019 emekle \u00f6zde\u015ftir.<\/em>\u201d[9]<\/sup><\/a><\/p>\n

Ba\u015fa d\u00f6nm\u00fc\u015f gibiyiz: Nas\u0131l kapitalizmse, \u201cmezar kaz\u0131c\u0131s\u0131<\/em>\u201d, i\u015f\u00e7i s\u0131n\u0131f\u0131 de\u011fil, ama i\u015f\u00e7ile\u015fmeye kar\u015f\u0131 direnenler, yani k\u00f6yl\u00fcler \u00f6rne\u011fin ya da kent k\u00fc\u00e7\u00fck burjuvazisi belki. Kapitalizmi, kapitalizm \u00f6ncesinin s\u0131n\u0131flar\u0131, hatta g\u00f6rece\u011fiz, s\u0131n\u0131f bile olmayanlar \u2013devirmeyecekler tabii\u2013 \u0131slah edecekler ya da bu \u201ci\u015f\u00e7iler haline gelmemek i\u00e7in<\/em>\u201d isyan edenler, banka ve fabrikalar\u0131yla, sermaye-emek \u00e7eli\u015fmesi ve burjuvazi-emek kar\u015f\u0131tl\u0131\u011f\u0131yla bildi\u011fimiz kapitalizm ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcr\u00fcrken, onun \u00e7er\u00e7evesine dokunmadan, \u2013nas\u0131l olacaksa\u2013 \u00f6zg\u00fcrle\u015fecekler!<\/p>\n

\u0130\u015f\u00e7inin pay\u0131na d\u00fc\u015fense, \u00e7aresiz k\u00f6leli\u011fe mahkum olarak, ba\u015ftan kaybedilmi\u015f bir davan\u0131n girdab\u0131nda d\u00f6nenip durmak! \u201c\u00dccretli \u00e7al\u0131\u015fmadan ba\u015fka hi\u00e7bir \u00e7aresi olmayan<\/em>\u201d i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n kurtulu\u015fu olanaks\u0131z! Kapitalizme mahkum! \u0130\u015f\u00e7i olarak s\u00f6m\u00fcr\u00fcden kurtulu\u015fu yok; \u00fcstelik kurtulu\u015f \u015fans\u0131na sahip \u201ctoplumsal \u00e7okluklar<\/em>\u201d\u0131n \u00f6zg\u00fcrl\u00fck m\u00fccadelesi kar\u015f\u0131s\u0131nda \u201cu\u015fa\u011f\u0131<\/em>\u201d olarak \u201cefendisi<\/em>\u201d burjuvaziyle birlikte saf tutaca\u011f\u0131 ileri s\u00fcr\u00fcl\u00fcyor! Ne sosyalist devrim, ne kapitalist s\u0131n\u0131fla kapitalizmin tasfiyesi! \u201cParadigma<\/em>\u201dn\u0131n i\u00e7eri\u011finin \u201csosyalist<\/em>\u201d, amac\u0131n\u0131n \u201csosyalizm<\/em>\u201d oldu\u011fu iddia ediliyor, \u201cdemokratik sosyalizm<\/em>\u201d deniyor; ama anla\u015f\u0131l\u0131yor ki, bu, kapitalizme kar\u015f\u0131 olmayan, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n \u00fccretli k\u00f6leli\u011finin s\u00fcregidece\u011fi bir t\u00fcr sosyalizmdir! \u0130\u015f\u00e7iden sadece soyutlanmam\u0131\u015f, ama ona kar\u015f\u0131 da olan, \u201cYa\u015fas\u0131n i\u015f\u00e7i m\u00fccadelesi<\/em>\u201d slogan\u0131n\u0131n bile k\u00f6lelik say\u0131l\u0131p yasakland\u0131\u011f\u0131 bir \u201csosyalizm<\/em>\u201d!<\/p>\n

Peki, b\u00fct\u00fcn bunlar ne demek oluyor? Neden, kapitalizm, kar\u015f\u0131t sosyal s\u0131n\u0131flar\u0131 olan burjuvazi ve i\u015f\u00e7i s\u0131n\u0131f\u0131yla birlikte ad\u0131 var san\u0131 yok hale sokulup \u00f6nemsizle\u015ftirilerek yok say\u0131l\u0131yor?<\/p>\n

As\u0131l neden, s\u0131n\u0131flar\u0131 hareket noktas\u0131 edinmeden ve s\u0131n\u0131f m\u00fccadelesi d\u0131\u015f\u0131nda bir gelecek \u201cprojesi<\/em>\u201d tasarlama ihtiyac\u0131d\u0131r! Etnisite ve etnik m\u00fccadele kapsam\u0131nda d\u00fc\u015f\u00fcn\u00fclmektedir ki, bunda s\u0131n\u0131flar ve s\u0131n\u0131f m\u00fccadelesine yer olmad\u0131\u011f\u0131na karar verilmi\u015ftir; \u00e7\u00fcnk\u00fc \u00fcstten, \u00fcst s\u0131n\u0131flardan bir bak\u0131\u015fla, do\u011fru kavranmalar\u0131, ezilen halklar bak\u0131m\u0131ndan da ger\u00e7ek kurtulu\u015fun gere\u011fi say\u0131lmayan bu ikisi, etnisiteyi \u00e7\u00f6z\u00fcc\u00fc ve etnik m\u00fccadeleyi da\u011f\u0131t\u0131c\u0131 varsay\u0131lmakta ve bunun teorisi yap\u0131lmaya giri\u015filmektedir.<\/p>\n

Teorinin ilk ad\u0131m\u0131, ku\u015fkusuz insan bilincinde yans\u0131yarak \u015fekilleni\u015fi ve insan\u0131n kendi tarihinin yap\u0131c\u0131s\u0131 oldu\u011funun kabul\u00fcn\u00fcn \u00f6tesinde, \u2013burjuvazi ve i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131 kapsayarak\u2013 yasalar\u0131yla birlikte kapitalizmin nesnelli\u011finin reddedilerek \u201czihnin icat edicili\u011fi<\/em>\u201d ve belirleyicili\u011finin \u00f6ne s\u00fcr\u00fclmesidir. Bu ama\u00e7la sadece kapitalizm de\u011fil, t\u00fcm toplumsal bi\u00e7imlerin nesnellikleri \u00f6nemsizle\u015ftirilip yok say\u0131lmaktad\u0131r. Toplumlar\u0131n ger\u00e7ekte olduklar\u0131 gibi birbirlerini ard\u0131 s\u0131ra tarih sahnesine \u00e7\u0131k\u0131\u015flar\u0131na g\u00f6zler kapat\u0131larak, kimi yerlerde baz\u0131lar\u0131 atlanan bu art arda dizili\u015f, g\u00f6rece\u011fimiz gibi, Marksizmin \u201cd\u00fcz \u00e7izgisel ilerlemeci<\/em>\u201d \u201cdeterminist<\/em>\u201d anlay\u0131\u015f\u0131n\u0131n \u00fcr\u00fcn\u00fc say\u0131l\u0131p reddedilmekte ve ger\u00e7ekte olduklar\u0131ndan farkl\u0131 olarak, keyfe g\u00f6re, zihnen icat edilerek, yeni bir s\u0131raya dizili\u015f ileri s\u00fcr\u00fclmektedir: \u201cTarih \u00fc\u00e7 toplum bi\u00e7imi veya tarz\u0131n\u0131 tan\u0131maktad\u0131r. \u0130lkel klan toplumu, s\u0131n\u0131fl\u0131 devlet veya uygarl\u0131k toplumu, demokratik \u00e7oklu toplum. \u0130lkel, k\u00f6leci, feodal, kapitalist ve sosyalist gibi \u00e7izgisel ilerlemeci yakla\u015f\u0131mlar fazlas\u0131yla dogmatiktir. Di\u011fer bir deyi\u015fle idealist ve kadercidir.<\/em>\u201d[10]<\/sup><\/a> \u0130lgin\u00e7tir, ger\u00e7ekte ya\u015fanm\u0131\u015f olan\u0131n belirtilmesi idealistlikle su\u00e7lanmakta, ama \u00fcretim ve dolay\u0131s\u0131yla s\u00f6m\u00fcr\u00fc ve m\u00fclkiyet ili\u015fkileri a\u00e7\u0131s\u0131ndan k\u00f6leci, feodal ve kapitalist bi\u00e7imleri aralar\u0131nda fark yokmu\u015f\u00e7as\u0131na, t\u00fcm s\u00f6m\u00fcr\u00fc toplumlar\u0131n\u0131n zihnen ve \u201cdevletli<\/em>\u201d olma ortak paydas\u0131 alt\u0131nda tek bir sepette toplanarak \u201cs\u0131n\u0131fl\u0131 devlet toplumu<\/em>\u201d olarak nitelenmesi idealizm olmamaktad\u0131r! (\u00dcstelik g\u00f6rece\u011fiz ki, bundan ibaret de de\u011fildir ve sosyalizm de, devletle ili\u015fkisi ileri s\u00fcr\u00fclerek ve hi\u00e7 idealizm say\u0131lmadan, ayn\u0131 ortak payda alt\u0131na sokularak bir \u201cs\u0131n\u0131fl\u0131 devlet toplumu<\/em>\u201d varsay\u0131lmaktad\u0131r.) \u00d6yleyse burada devlete ve devlet sorununun ele al\u0131n\u0131\u015f\u0131na geliyoruz.<\/p>\n

Benzer reddiye, bizzat s\u00f6m\u00fcr\u00fc ve s\u0131n\u0131flar\u0131n varl\u0131\u011f\u0131 bak\u0131m\u0131ndan da ge\u00e7erlidir, ancak incelenmelerini az sonraya b\u0131rak\u0131p \u201cdevlet<\/em><\/strong>\u201dle ilerleyelim.<\/p>\n

YA DEVLET ELE\u015eT\u0130R\u0130S\u0130!..<\/strong><\/p>\n

\u0130kinci b\u00f6l\u00fcme ba\u015flarken devlete bunca su\u00e7lama y\u00f6neltilmesinin iyi say\u0131lmas\u0131 gerekti\u011fini, ancak i\u00e7inin bo\u015f oldu\u011funu ve b\u00fct\u00fcn ele\u015ftirilerin tepe \u00fcst\u00fc durdu\u011funu s\u00f6ylemi\u015ftik. \u00d6rne\u011fin kullan\u0131ld\u0131\u011f\u0131 ba\u011flam fazlas\u0131yla olumsuz olmas\u0131na kar\u015f\u0131n devlete \u201clanet<\/em>\u201d okunmu\u015ftur: \u201cDevletli uygarl\u0131k tarihi boyunca oynad\u0131\u011f\u0131 lanetli rol\u00fc de\u011fi\u015fmeyen devlet ayg\u0131t\u0131…<\/em>\u201d[11]<\/sup><\/a> Kald\u0131\u011f\u0131m\u0131z yerden devam edelim.<\/p>\n

DM ve yazarlar\u0131 benimsememektedirler, ancak ge\u00e7en say\u0131m\u0131zdaki ilk b\u00f6l\u00fcmde devletin zihinsel ve icat edilebilir bir olgu olmay\u0131p i\u015fb\u00f6l\u00fcm\u00fc, de\u011fi\u015fim i\u00e7in \u00fcretim ve s\u0131n\u0131flarla birlikte s\u00f6m\u00fcr\u00fcn\u00fcn ortaya \u00e7\u0131k\u0131\u015f\u0131yla dolays\u0131zca ili\u015fkili ve onlar\u0131n \u00fcr\u00fcn\u00fc oldu\u011fu \u00fczerinde durulmu\u015ftu. Burada da hala ayn\u0131 noktaday\u0131z. Ne denli farkl\u0131 bi\u00e7imlerde s\u00f6m\u00fcr\u00fc toplumlar\u0131 olmalar\u0131 yerine devletli olu\u015flar\u0131yla tan\u0131mlansa ve hatta ekonomi ve toplum bi\u00e7imi olduklar\u0131 reddedilse de, devlete g\u00f6relikleriyle<\/em><\/strong> \u201cs\u0131n\u0131fl\u0131 devlet toplumu<\/em>\u201d olarak nitelenen toplum bi\u00e7imlerinin t\u00fcm\u00fc, k\u00f6leci, feodal ve kapitalist toplumlar; ilk olarak birer iktisadi toplulukturlar, ikinci olarak bi\u00e7imleri birbirinden farkl\u0131 olmakla birlikte s\u00f6m\u00fcr\u00fcye dayal\u0131 toplumlard\u0131r ve \u00fc\u00e7\u00fcnc\u00fc olarak b\u00fct\u00fcn zor ya da hile ve kurnazl\u0131k t\u00fcr\u00fc siyasal ideolojik \u00fcst yap\u0131ya ili\u015fkin olanlar ikincilken ya da bunlar\u0131n hesaba kat\u0131lmamalar\u0131 durumunda da s\u00f6m\u00fcr\u00fc ve s\u0131n\u0131f z\u0131tl\u0131klar\u0131yla par\u00e7alanm\u0131\u015f e\u015fitsiz ili\u015fkilerin ge\u00e7erli oldu\u011fu toplumlard\u0131r ki, zor kadar hile ve \u00fc\u00e7 ka\u011f\u0131t\u00e7\u0131 kurnazl\u0131klar\u0131 da ko\u015fullay\u0131p zorunlu k\u0131lan onlar\u0131n bu par\u00e7alanm\u0131\u015fl\u0131klar\u0131 ve barbarl\u0131\u011f\u0131n yukar\u0131 a\u015famas\u0131ndan ba\u015flayarak bu par\u00e7alanmay\u0131 olu\u015fturan i\u015fb\u00f6l\u00fcm\u00fc, de\u011fi\u015fim i\u00e7in \u00fcretim ve s\u0131n\u0131flar\u0131n tarih sahnesine \u00e7\u0131k\u0131\u015flar\u0131d\u0131r. Bir DM yazar\u0131n\u0131n konuya ili\u015fkin yazd\u0131klar\u0131n\u0131 g\u00f6relim.<\/p>\n

\u201cZenginlik tek ba\u015f\u0131na toplumu par\u00e7alay\u0131c\u0131 olamaz. O zenginlik payla\u015f\u0131labilinir. Optimum bir b\u00f6l\u00fc\u015f\u00fcm sa\u011flayacak mekanizmalar \u00f6rg\u00fctlendirilebilinir. \u015eayet\u00a0\u2018kurnaz adam\u2019, yani erkek kent ortam\u0131nda kurnazl\u0131\u011fa, yalana ba\u015fvurmam\u0131\u015f olsayd\u0131; kom\u00fcnal yap\u0131 zihniyeti ve maddi varl\u0131\u011f\u0131 toplum i\u00e7inde e\u015fit bir b\u00f6l\u00fc\u015f\u00fcm\u00fc ger\u00e7ekle\u015ftirebilirdi. Ne i\u015fsizlik ne de yoksulluk s\u00f6z konusu olmayacakt\u0131. Dolay\u0131s\u0131yla toplum par\u00e7alanmaz, b\u00fct\u00fcnl\u00fckl\u00fc ortak \u00fcretim ve ortak payla\u015f\u0131m esas\u0131na dayal\u0131 olarak daima kendisini \u00fcst boyutlarda \u00fcretebilirdi.<\/em>\u201d[12]<\/sup><\/a><\/p>\n

Bu ne demek oluyor, toplumu \u201cyalan<\/em>\u201d ve \u201ckurnazl\u0131k<\/em>\u201d m\u0131 bozup par\u00e7alad\u0131?<\/p>\n

Burada \u201cyalan<\/em>\u201d ve \u201ckurnazl\u0131k<\/em>\u201d bir par\u00e7a simgesel de\u011ferde ve \u201czihniyet<\/em>\u201de i\u015faret ediyor. \u201cZihniyet<\/em>\u201d de\u011fi\u015fmese ve de\u011fi\u015fen \u201czihnin icat etti\u011fi toplumsal kurumlar<\/em>\u201ddan en ba\u015fta devlet i\u015fe kar\u0131\u015fmasa, iddiaya g\u00f6re, toplum t\u00fcm zenginlikleri payla\u015fmay\u0131 s\u00fcrd\u00fcrebilecek! Ama olmuyor, k\u00f6t\u00fc ama\u00e7l\u0131-k\u00f6t\u00fc niyetli \u201ciyi saatte olsunlar<\/em>\u201d i\u015fe el at\u0131yor ve \u201calt\u0131n \u00e7a\u011f<\/em>\u201d sona eriyor ya da belki Havva Adem\u2019i kurnazl\u0131kla kand\u0131r\u0131p \u201cyasak meyve<\/em>\u201dyi yediriyor ve \u201ccennet<\/em>\u201dten kovuluyorlar! Tamamen b\u00f6yle.<\/p>\n

Yani k\u00f6t\u00fc niyet olmasa, e\u015fitlik bozulmayacak, zenginlikler karde\u015f karde\u015f payla\u015f\u0131labilecek ve kom\u00fcnal toplum \u00f6ylece s\u00fcr\u00fcp gidecekti! Ne denli tar\u0131m hayvanc\u0131l\u0131ktan ve ard\u0131ndan \u2013ku\u015fkusuz k\u00fc\u00e7\u00fck\u2013 sanayi tar\u0131mdan ayr\u0131larak de\u011fi\u015fim i\u00e7in \u00fcretime ge\u00e7ilsin ve ticaret geli\u015firse geli\u015fsin! A\u00e7\u0131k s\u00f6yleniyor: Kurnazl\u0131k ve zihniyette bozulma devlete g\u00f6t\u00fcrd\u00fc ve bir kez devlet ortaya \u00e7\u0131kt\u0131ktan sonra e\u015fitlik\u00e7i toplum par\u00e7aland\u0131! Evet, s\u0131n\u0131flar\u0131, \u00f6zel m\u00fclkiyet ve s\u00f6m\u00fcr\u00fc ili\u015fkilerini tan\u0131mayan e\u015fitlik\u00e7i kom\u00fcnal toplum par\u00e7aland\u0131; ancak bu par\u00e7alanma, ba\u015f a\u015fa\u011f\u0131 anlat\u0131lan\u0131n tam tersine bir gidi\u015fle ger\u00e7ekle\u015fti.<\/p>\n

Yine de belki bir \u201ckurnazl\u0131k<\/em>\u201d nitelemesinden hareketle \u201czihniyet<\/em>\u201d \u00fczerinden hemen \u201cdevlet<\/em>\u201de kadar ilerlettik diye, bizde de bir \u201ckurnazl\u0131k<\/em>\u201d\/\u201ck\u00f6t\u00fc niyet<\/em>\u201d aranabilir. A\u00e7\u0131kl\u0131k getirip bu ihtimali gidermeliyiz. Ayn\u0131 yazar, kald\u0131\u011f\u0131 yerden devam ediyor: \u201cS\u0131n\u0131f\u0131 yaratan fazla \u00fcr\u00fcn de\u011fil, zihniyetteki par\u00e7alanm\u0131\u015fl\u0131k toplumsal yar\u0131lmaya g\u00f6t\u00fcrd\u00fc. Zihniyet temelinde devlet, tarihsel geli\u015fmeyi sapt\u0131rm\u0131\u015f ve toplumu par\u00e7alanmaya u\u011fratm\u0131\u015ft\u0131r. Tarih devlet uygarl\u0131\u011f\u0131 alt\u0131nda ilerleyen zamanlarda toplumsal yar\u0131lma ve par\u00e7alanmay\u0131 derinle\u015ftirerek s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr…<\/em>\u201d<\/p>\n

Her \u015fey \u00e7ok a\u00e7\u0131k! DM yazar\u0131na g\u00f6re sorun olan ve \u201ctoplumu par\u00e7alayan<\/em>\u201d, olumsuzluk ve k\u00f6t\u00fcl\u00fck kayna\u011f\u0131, zihniyet ve zihniyet temelinde \u2013\u201czihnin icat etti\u011fi<\/em>\u201d\u2013 devlettir! S\u0131n\u0131f\u0131 yaratan da o.<\/p>\n

Peki bu nas\u0131l oluyor?<\/p>\n

\u201cKurnaz adam<\/em>\u201dla, \u201ckurnazl\u0131k<\/em>\u201dla ba\u015flam\u0131\u015ft\u0131k, oradan s\u00fcrd\u00fcrelim.<\/p>\n

\u201cToplumsal bilginin ifadesi olan Ana Tanr\u0131\u00e7a\u2019y\u0131 Tanr\u0131ya d\u00f6n\u00fc\u015ft\u00fcrmek kurnaz erke\u011fin dolay\u0131s\u0131yla iktidar\u0131n en b\u00fcy\u00fck ba\u015far\u0131s\u0131d\u0131r. S\u00fcmer rahibinin bu ideolojik \u00e7al\u0131\u015fmas\u0131 ve hegemonyas\u0131 olmadan ba\u015fta kad\u0131n olmak \u00fczere toplumun k\u00f6lele\u015ftirilmesi ve s\u00f6m\u00fcr\u00fc alt\u0131na al\u0131narak tanr\u0131-krallara varana kadar iktidar ve devletin \u00fcretilmesi m\u00fcmk\u00fcn olmazd\u0131. Toplumsal art\u0131 de\u011fere el koymak i\u00e7in zor ve \u015fiddet ara\u00e7lar\u0131 egemenler a\u00e7\u0131s\u0131ndan ne denli gerekli ve zorunlu olmu\u015fsa, onun kadar ve bununla birlikte toplumsal bilginin iktidar tekeline al\u0131nmas\u0131na y\u00f6nelik ideolojik-zihinsel \u00e7al\u0131\u015fmalar, m\u00fccadeleler ve hegemonya da o kadar gerekli ve zorunlu olmu\u015ftur.<\/em>\u201d[13]<\/sup><\/a><\/p>\n

\u201cKurnaz adam<\/em>\u201d erkektir, ama as\u0131l olarak \u201ciktidar<\/em>\u201dd\u0131r, \u201ckurnazl\u0131k<\/em>\u201d iktidar\u0131, devleti nitelemektedir, onun karakteridir. S\u00fcmer rahibi \u201czihniyet<\/em>\u201d \u00e7al\u0131\u015fmas\u0131 yapmaktad\u0131r, \u201czihniyet temelinde<\/em>\u201d iktidar ve devleti \u00fcretmektedir. Ve b\u00fct\u00fcn bu u\u011fra\u015f, devletin \u201czihnin bir icad\u0131 olarak<\/em>\u201d olu\u015fturulup \u00fcretilmesi \u201ctoplumsal art\u0131 de\u011fere el koymak i\u00e7in<\/em>\u201ddir (Bu arada, bu faaliyet kapsam\u0131nda s\u0131n\u0131flar da t\u00fcretilecektir). DM yazar\u0131, \u201czor ve \u015fiddet ara\u00e7lar\u0131<\/em>\u201dn\u0131n, devletin yani, \u201ctoplumsal art\u0131 de\u011fere el koymak i\u00e7in<\/em>\u201d \u2013tabii ki \u201cegemenler a\u00e7\u0131s\u0131ndan<\/em>\u201d\u2013 gerekli ve zorunlu oldu\u011fu d\u00fc\u015f\u00fcncesindedir. Buna gelece\u011fiz ve g\u00f6rece\u011fiz ki, ilkel toplum i\u00e7inde k\u00f6leli\u011fin do\u011fu\u015fu dahil, herhangi t\u00fcr k\u00f6lele\u015ftirme, serflik ve \u00fccretli k\u00f6lelik ve toplumsal art\u0131-\u00fcr\u00fcne (ku\u015fkusuz art\u0131-de\u011fere de) el koymak i\u00e7in siyasal zorun gerekli ve zorunlu say\u0131lmas\u0131 yeni bir g\u00f6r\u00fc\u015f de\u011fildir, ilk kez DM ve yazarlar\u0131 taraf\u0131ndan ileri s\u00fcr\u00fclmemektedir ve benimsenip savunulur bir yan\u0131 yoktur. Ama \u015fimdi kald\u0131\u011f\u0131m\u0131z yerden devam edelim ve \u201czihniyet in\u015fas\u0131<\/em>\u201dyla devletin s\u0131n\u0131fla\u015fmay\u0131 ger\u00e7ekle\u015ftirerek s\u0131n\u0131flar\u0131 yaratt\u0131\u011f\u0131n\u0131n ileri s\u00fcr\u00fcl\u00fc\u015f\u00fcn\u00fc, devletin \u201cs\u0131n\u0131fla\u015ft\u0131rma ayg\u0131t\u0131<\/em>\u201d oldu\u011fu iddias\u0131n\u0131 g\u00f6relim.<\/p>\n

\u201cDevlet \u00f6ncesi s\u00fcre\u00e7te ger\u00e7ekle\u015fen toplumsal hakikat ile onu par\u00e7alayan, b\u00f6len ve yine o de\u011ferleri kendi s\u0131n\u0131f \u00e7\u0131karlar\u0131na g\u00f6re sapt\u0131r\u0131p yorumlayarak, o de\u011ferlerden beslenen devlet olmaktad\u0131r. Devlet olgusu hegemonik bir karakter ta\u015f\u0131r. S\u00fcrekli yay\u0131larak, farkl\u0131 toplumsal yap\u0131lar\u0131 egemenli\u011fi alt\u0131na almaya ve onlar\u0131n zenginliklerinin gasp\u0131na dayan\u0131r. Ya\u015fam\u0131 bu tarz bir s\u00f6m\u00fcr\u00fcye ba\u011fl\u0131 k\u0131lan, devlet tekelle\u015fmesi olmaktad\u0131r. Kom\u00fcnal uygarl\u0131k ya da demokratik uygarl\u0131k devletin bu par\u00e7alay\u0131c\u0131, \u00e7at\u0131\u015ft\u0131r\u0131c\u0131 ve sava\u015f temelini esas al\u0131r ve buna kar\u015f\u0131 koyar. Devlet olgusu, kom\u00fcnal toplumuna bir y\u00f6n\u00fcyle fiziksel katliamlarla boyun e\u011fdirmeye \u00e7al\u0131\u015fmakta, di\u011fer y\u00f6n\u00fcyle k\u00fclt\u00fcrel asimilasyona tabi tutmaktad\u0131r. Bu temelde k\u00f6lele\u015ftirerek onun \u00fczerinde y\u00fckselen ekonomik ve militarist bir tekel olmaktad\u0131r devlet… San\u0131ld\u0131\u011f\u0131 gibi art\u0131-\u00fcr\u00fcn\u00fcn ortaya \u00e7\u0131kmas\u0131yla kent, s\u0131n\u0131f ve onlar\u0131n \u00fczerinde devlet y\u00fckselmemi\u015ftir. Ta ba\u015flang\u0131c\u0131ndan itibaren s\u0131n\u0131fla\u015fman\u0131n bizzat kendisi iktidar ve devlet olu\u015fumunun zihniyet ve k\u00fclt\u00fcr in\u015fas\u0131d\u0131r. O in\u015fa sonucu s\u0131n\u0131f ve tabaka t\u00fcr\u00fc toplumsal ayr\u0131\u015fma yarat\u0131lm\u0131\u015ft\u0131r ve s\u0131n\u0131f olgusu a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r. Devlet bir s\u0131n\u0131fla\u015ft\u0131rma ayg\u0131t\u0131d\u0131r.<\/em>\u201d[14]<\/sup><\/a><\/p>\n

DM yazar\u0131na g\u00f6re, uygarl\u0131k ve devlet \u00f6ncesi \u201chakikati<\/em>\u201d, yani ilkel kom\u00fcnal ya da \u201cdemokratik toplum<\/em>\u201du par\u00e7alayan i\u015fb\u00f6l\u00fcm\u00fc ve onu takip eden de\u011fi\u015fim i\u00e7in \u00fcretim ve s\u00f6m\u00fcr\u00fc ili\u015fkileriyle s\u0131n\u0131flar\u0131n olu\u015fup ortaya \u00e7\u0131k\u0131\u015flar\u0131 de\u011fildir, ama kendisi bu geli\u015fmenin t\u00fcm\u00fcn\u00fcn bir sonucu ve \u00fcr\u00fcn\u00fc olan devlettir! \u0130ddia, k\u00f6lele\u015ftirme ve s\u0131n\u0131flara b\u00f6l\u00fcnmenin bu temelde ger\u00e7ekle\u015fti\u011fidir. Devlet, art\u0131-\u00fcr\u00fcn ve s\u0131n\u0131flar\u0131n ortaya \u00e7\u0131kmas\u0131n\u0131n bir \u00fcr\u00fcn\u00fc de\u011fildir, ama tersidir, s\u0131n\u0131flar devletin \u00fcr\u00fcn\u00fcd\u00fcr.<\/p>\n

\u00d6calan, bu iddiay\u0131, \u00fcst\u00fcne, \u00e7i\u011fnene \u00e7i\u011fnene sak\u0131z olmu\u015f \u201cdetermizm<\/em>\u201d iddias\u0131n\u0131 ekleyip, Marx ve Marksizmi su\u00e7layarak tekrarlamaktad\u0131r:<\/p>\n

\u201c… Marksist \u00f6\u011fretideki \u2018ekonomi her \u015feyi belirler\u2019 ifadesi pek a\u00e7\u0131klay\u0131c\u0131 de\u011fildir. \u00d6nemli olan ekonominin nas\u0131l belirlendi\u011fidir. \u0130nsan t\u00fcr\u00fcnde bu durum ahlaki ve politik dokuyu, toplumsal alan\u0131 gerektirir.<\/em>\u201d[15]<\/sup><\/a><\/p>\n

Belirleyici olmad\u0131\u011f\u0131 net ve tersinden \u201cekonominin nas\u0131l belirlendi\u011fi<\/em>\u201dnin \u00f6nemli g\u00f6r\u00fcld\u00fc\u011f\u00fc noktaday\u0131z ve verilen yan\u0131t a\u00e7\u0131k: Ekonomi insan t\u00fcr\u00fcne dair oldu\u011fu i\u00e7in, belirleyicisinin, insan\u0131n ayr\u0131lmaz niteliklerinden \u2013ya da g\u00f6rece\u011fiz \u201csabitleri<\/em>\u201dnden\u2013 say\u0131lan \u201cahlaki ve politik doku<\/em>\u201d ya da alan oldu\u011fu d\u00fc\u015f\u00fcn\u00fcl\u00fcyor. Bu, Marx\u2019la Engels\u2019in Hegel\u2019le kar\u015f\u0131la\u015ft\u0131r\u0131lmas\u0131nda kesinlik ve a\u00e7\u0131kl\u0131kla saptan\u0131yor! \u201cEkonomiye ba\u015fat yer vermelerini tart\u0131\u015fm\u0131yorum. Ekonomiyi ara\u015ft\u0131rman\u0131n gerekli olmad\u0131\u011f\u0131n\u0131 da s\u00f6ylemiyorum.<\/em>\u201d diyerek ba\u015flayan \u00d6calan, sorunu, \u201c\u00f6ncelik<\/em>\u201d ve \u201cnereden ba\u015flanacak?<\/em>\u201d sorunu oldu\u011fu s\u00f6yleyerek do\u011fru koyuyor, ancak yanl\u0131\u015f sonu\u00e7 \u00e7\u0131kararak, Hegel\u2019in hakl\u0131 oldu\u011funu belirtip h\u00fckm\u00fcn\u00fc veriyor; devletten ba\u015flanmal\u0131:<\/p>\n

\u201c[Marx ve Engels\u2019i] Ele\u015ftirdi\u011fim temel nokta, tam da Hegel\u2019i ele\u015ftirdikleri noktad\u0131r. O da, Hegel\u2019in neden devlete ve hukuka \u00f6ncelik tan\u0131d\u0131\u011f\u0131d\u0131r. Hegel bence en gerekli noktadan d\u00fc\u015f\u00fcncesini geli\u015ftiriyor. Ba\u015flanmas\u0131 gereken yerden ba\u015fl\u0131yor. Tarihsel hata yapan Marx\u2019la Engels\u2019in kendileridir; yani ekonomizm sapmas\u0131na d\u00fc\u015fmeleridir.<\/em>\u201d[16]<\/sup><\/a><\/p>\n

\u00d6yleyse devletle ba\u015flanmal\u0131d\u0131r, \u00f6yle yap\u0131lm\u0131\u015ft\u0131r.<\/p>\n

G\u00f6rm\u00fc\u015ft\u00fck ki, kapitalizm bir toplum bi\u00e7imi de\u011fildi, kapitalist \u00fcretim tarz\u0131 da toplum ve ak\u0131ld\u0131\u015f\u0131yd\u0131. Peki, devlet ak\u0131ll\u0131l\u0131k m\u0131d\u0131r, rasyonel midir\u2013 o da de\u011fildir! Ge\u00e7en say\u0131da, bitirirken edit\u00f6rden aktarm\u0131\u015ft\u0131k: \u201c… genelde iktidar ve devlet, \u00f6zelde ise kapitalizm anti-toplumdur. Yani anti-insand\u0131r. \u0130nsanl\u0131\u011f\u0131 hayvanla\u015fma derekesine d\u00fc\u015f\u00fcrme hamlesidir kapitalizm.<\/em>\u201d[17]<\/sup><\/a><\/p>\n

Yani? Yani kapitalizm ve devlet, topluma d\u0131\u015far\u0131dan dayat\u0131lm\u0131\u015flard\u0131r! Her ne kadar Engels, devlet i\u00e7in, \u201c… topluma d\u0131\u015fardan dayat\u0131lm\u0131\u015f<\/strong> bir g\u00fc\u00e7 de\u011fildir<\/strong>; Hegel’in ileri s\u00fcrd\u00fc\u011f\u00fc gibi, \u2018ahlak<\/strong> fikrinin ger\u00e7ekli\u011fi\u2019, \u2018akl\u0131n<\/strong> imgesi ve ger\u00e7ekli\u011fi\u2019 de de\u011fildir<\/em>\u201d[18]<\/sup><\/a> dese de, tersidir; o de\u011fil, Hegel hakl\u0131d\u0131r! \u00dcstelik sadece devlet de\u011fil, onunla i\u00e7 i\u00e7e ge\u00e7mi\u015f, kendisini devletle \u201cperdelemeye<\/em>\u201d \u00e7al\u0131\u015fan kapitalizm de \u00fcretti\u011fi olanca \u201ckurnazl\u0131\u011f\u0131<\/em>\u201dyla \u201cahlaki ve politik doku<\/em>\u201dya ili\u015fkindir. Devlet devlet de\u011fil, bir yarat\u0131 oldu\u011fu gibi, kapitalizm de kapitalizm de\u011fildir, o da bir kurgu ve yarat\u0131d\u0131r; ikisi birden, \u00fcretimin ve toplumsal geli\u015fmenin de\u011fil, ba\u015fta S\u00fcmer rahipleri olmak \u00fczere \u2013k\u00f6t\u00fc ve olumsuz yan\u0131yla\u2013 insan akl\u0131n\u0131n ahlaki \u00fcr\u00fcnleridir!<\/p>\n

\u00d6calan, \u2013devleti la\u011fvetmedi\u011fi i\u00e7in sosyalist olan\u0131 da aralar\u0131na katarak\u2013 k\u00f6leci, feodal toplum bi\u00e7imleri dahil t\u00fcm\u00fcn\u00fc \u201cdevletli uygarl\u0131k<\/em>\u201d kapsam\u0131nda sayd\u0131\u011f\u0131 kapitalizm t\u00fcr\u00fcnden d\u0131\u015far\u0131dan dayat\u0131lm\u0131\u015f olmayan as\u0131l ve ger\u00e7ek \u201cekonomi<\/em>\u201dyi do\u011fal ekonomiden ibaret say\u0131p di\u011ferlerini ve \u00f6zellikle kapitalizmi ba\u015ftan sona tekelcilikle karakterize bir \u201cg\u00fc\u00e7<\/em>\u201d olarak tan\u0131mlayarak \u015funlar\u0131 s\u00f6yler:<\/p>\n

\u201cKapitalizme ili\u015fkin \u015fimdiye kadar yapt\u0131\u011f\u0131m\u0131z tan\u0131mlama ve \u00e7\u00f6z\u00fcmlemeler, onun ekonomik sahada ancak d\u0131\u015ftan dayatmac\u0131 tekelci bir g\u00fc\u00e7 olabilece\u011fini kan\u0131tlam\u0131\u015ft\u0131. Demek ki, \u00f6z olarak kapitalizmi ba\u015fka yerde aramak, y\u00f6ntem olarak da daha isabetli bulgulara yol a\u00e7abilir. Onu as\u0131l gizlenmeye, s\u0131k\u0131 perdelenmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 yerde, devlet sahas\u0131nda aramay\u0131 s\u00fcrd\u00fcrece\u011fiz. Kapitalizmi ekonomik sahada arayan K. Marx\u2019\u0131n bunun i\u00e7in yapt\u0131\u011f\u0131 t\u00fcm metodolojik, felsefi, tarihsel ve sosyolojik haz\u0131rl\u0131klar… kapitalizmin tekelci yap\u0131s\u0131na i\u015faret ediyordu. Ekonomiye h\u00fckmetmek ekonomik olmak anlam\u0131na gelmez. Ekonomiye yap\u0131 dayatmak da ekonomi de\u011fildir. Pazarda fiyatlarla oynayarak, bunun i\u00e7in para arac\u0131n\u0131 \u00e7e\u015fitlendirip k\u00e2r-sermaye y\u0131\u011fmakta kullanmak, sosyolojik olarak siyasal iktidar olmadan m\u00fcmk\u00fcn de\u011fildir. Siyasal iktidar\u0131 ve onun zora dayanan karakterini t\u00fcm sonu\u00e7lar\u0131yla \u00e7\u00f6z\u00fcmlemeden soyut ekonomi-politik analizlerle kapitali kavramla\u015ft\u0131rmak, s\u00fcrekli bilince ta\u015f\u0131mak, bilerek veya iyi niyetle y\u00f6ntem hatas\u0131na d\u00fc\u015fmek ve kapitalist paradigmaya kurban gitmektir.<\/em>\u201d[19]<\/sup><\/a><\/p>\n

\u201cZora dayanan karakteri<\/em>\u201dyle \u201csiyasal iktidar<\/em>\u201d ve devletten ba\u015flanmakta, \u00e7\u00fcnk\u00fc, \u2013ger\u00e7ekte temel yasas\u0131n\u0131 olu\u015fturdu\u011fu kapitalizmde i\u00e7kin olan\u2013 art\u0131 \u00fcr\u00fcn ve art\u0131 de\u011fere el konulmas\u0131 \u201csosyolojik olarak siyasal iktidar olmadan m\u00fcmk\u00fcn<\/em>\u201d g\u00f6r\u00fcnmemekte; kapitalizme d\u00fc\u015fenin, \u201cekonomi olmamak<\/em>\u201dla birlikte \u201cekonomiye h\u00fckmetmek<\/em>\u201d ve \u201cyap\u0131 dayatmak<\/em>\u201d oldu\u011fu varsay\u0131l\u0131p, buna \u201ckapitalizmin tekelci yap\u0131s\u0131<\/em>\u201d denmekte ve b\u00fct\u00fcn bu ucube haliyle kapitalizmin devlet alan\u0131nda bulunup orada \u201cgizlendi\u011fi<\/em>\u201d ileri s\u00fcr\u00fclmektedir. Kapitalizm, ekonomiye de\u011fil, siyasete, devlete dairdir, art\u0131k devletin bi\u00e7imi midir \u00f6z\u00fc m\u00fcd\u00fcr, bilinmez, ama devletin bir unsurudur!<\/p>\n

\u00d6calan\u2019\u0131 izlemeyi s\u00fcrd\u00fcrelim.<\/p>\n

\u201c\u0130ktidar ve devlet, esas olarak \u2018ekonomi olmayan ekonomi\u2019dir; yani ekonomiyi \u00fcretti\u011fi art\u0131k-\u00fcr\u00fcn ve de\u011ferleri s\u0131zd\u0131rma alan\u0131 olarak g\u00f6rmekte ve bu alanda tekel kurmaktad\u0131r. Bu anlamda ekonominin hemen \u00fcst\u00fcndeki alandad\u0131r. Ekonomi ile \u00e7ok ilgilidir. B\u00fct\u00fcn mekanizmalar\u0131 art\u0131k-\u00fcr\u00fcn ve de\u011ferlerin \u00e7e\u015fitli y\u00f6ntemlerle ele ge\u00e7irilmesi i\u00e7indir. Tar\u0131m, ticaret ve sanayi, tekel kurdu\u011fu alanlar\u0131n ba\u015f\u0131nda gelir. Y\u00f6ntemlerin ba\u015f\u0131nda vergi gelmektedir. Mesela dolayl\u0131 vergiler devletin do\u011frudan t\u00fcccar tekeli olarak hareket etme ili\u015fkisidir. Devlet burada tam bir t\u00fcccard\u0131r, yo\u011funla\u015fm\u0131\u015f ifadesi de\u011fil do\u011frudan t\u00fcccard\u0131r. Bu vergiler bilindi\u011fi \u00fczere gelirinin yar\u0131s\u0131n\u0131 a\u015fan k\u0131sm\u0131d\u0131r. Devlet ayr\u0131ca \u00e7iftlikleri, tar\u0131m pazarlar\u0131n\u0131, tar\u0131m fiyatlar\u0131n\u0131 belirleme konumu dolay\u0131s\u0131yla da tam bir ekonomik tekeldir.<\/em>\u201d[20]<\/sup><\/a><\/p>\n

Kapitalizm ekonomi de\u011fildir, ama devlet \u201cekonomi olmayan ekonomi<\/em>\u201ddir. Ve sermaye ve kapitalizmi, kapitalist ekonomiyi inceleme ve a\u00e7\u0131klama konusu edinmesi nedeniyle, ard\u0131ndan yine \u00d6calan\u2019\u0131n Marx\u2019a y\u00f6nelik sert su\u00e7lamas\u0131 gelir, Marx\u2019\u0131n \u201ctekelci devlet politikalar\u0131<\/em>\u201dn\u0131 ekonomi sand\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesindedir:<\/p>\n

\u201cT\u00fcm ekonomi d\u0131\u015f\u0131 \u00f6zelliklerine ra\u011fmen, tekelci devlet politikalar\u0131n\u0131 ekonominin ba\u015f k\u00f6\u015fesine oturtmay\u0131 muazzam zihin buland\u0131r\u0131c\u0131, kapitalizmin olumsuzluklar\u0131n\u0131 \u00f6rt\u00fcc\u00fc ve politik-ideolojik olarak da feci trajik sonu\u00e7lar getiren \u2018Ayd\u0131nlanmac\u0131\u2019 bir sapma olarak de\u011ferlendiriyorum.<\/em>\u201d[21]<\/sup><\/a><\/p>\n

Burada dural\u0131m. Kapitalizm ve devlet, ikisi birden tekel olu\u015fturuyorlar, ikisi de tekelcidirler \u2013iddia bu.<\/p>\n

Do\u011fru mu? Bilinir ki, kapitalizm sonunda tekele g\u00f6t\u00fcrm\u00fc\u015f; serbest rekabet tekele, kapitalizm tekelci kapitalizme d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. \u00d6tesinde, devletin burjuvazinin \u201ckolektif komitesi<\/em>\u201d olarak \u00f6zellikle b\u00fcy\u00fck s\u0131nai yat\u0131r\u0131mlara y\u00f6nelmesi ve tekellerle devletin i\u00e7 i\u00e7e ge\u00e7mesiyle \u00f6rne\u011fin 20. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda Almanya\u2019da geli\u015fen ve iki sava\u015f aras\u0131nda da varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcren, ba\u015fka \u00fclkelerde de, \u00f6rne\u011fin \u015fimdi b\u00fcy\u00fck \u00f6l\u00e7\u00fcde Rusya\u2019da tan\u0131k olunan tekelci devlet kapitalizmi diye bir \u015fey de vard\u0131r. Ve yine bilinir ki, devlet en ba\u015fta silah tekeline dayanmak ya da temsil etmekle, \u00f6rne\u011fin gens ya da ilkel kom\u00fcn\u00fcn do\u011fal \u00f6rg\u00fctlenmesinden ve \u00f6rne\u011fin \u201caskeri demokrasi<\/em>\u201dden ayr\u0131l\u0131r. Devlet, b\u00fct\u00fcn halk\u0131n silahl\u0131 olu\u015fu kar\u015f\u0131s\u0131nda silahlar\u0131n kamu g\u00fcc\u00fcnde, \u201c\u00f6zel eller<\/em>\u201dde, \u201c\u00f6zel silahl\u0131 adam birlikleri<\/em>\u201dnde toplan\u0131p, halk\u0131n bask\u0131 alt\u0131nda tutulmas\u0131 amac\u0131yla tekel alt\u0131na al\u0131nmas\u0131yla karakterizedir. Ancak kast edilenin bunlar olmad\u0131\u011f\u0131 ortadad\u0131r.<\/p>\n

MARX\u2019TA VE DM\u2019DE TEKEL SORUNU<\/strong><\/p>\n

Bir \u00f6nce aktard\u0131\u011f\u0131m\u0131z pasaj\u0131nda \u00d6calan, \u201cK. Marx\u2019\u0131n… kapitalizmin tekelci yap\u0131s\u0131na i\u015faret<\/em>\u201d etti\u011fini s\u00f6yl\u00fcyordu ki, herkes bilir, Marx\u2019\u0131n ya\u015fam\u0131n\u0131 tamamlad\u0131\u011f\u0131 1883\u2019e gelen y\u0131llarda, ilk kez anonim \u015firket, tr\u00f6st ve karteller olarak g\u00f6r\u00fcnen, kapitalist \u00fcretim ve sermaye yo\u011funla\u015fmas\u0131yla merkezile\u015fmesine dayanan kapitalist tekel hen\u00fcz daha ba\u015flang\u0131\u00e7 d\u00f6nemlerindeydi, kelimenin ger\u00e7ek anlam\u0131yla r\u00fc\u015feym halini yeni yeni a\u015fmakta olan ve bir ortaya \u00e7\u0131k\u0131p bir bat\u0131p kaybolan giri\u015fimler durumundayd\u0131. Ve dolay\u0131s\u0131yla g\u00f6zlemci ki\u015fili\u011fi ve ileri g\u00f6r\u00fc\u015fl\u00fcl\u00fc\u011f\u00fcyle Marx, daha r\u00fc\u015feym hallerindeyken, tekellerin geli\u015fini g\u00f6rm\u00fc\u015f ve bu geli\u015fimi bildirmi\u015ftir; ancak daha hen\u00fcz ortaya \u00e7\u0131kmakta olan tekelleri inceleyip \u201ckapitalizmin tekelci yap\u0131s\u0131na i\u015faret<\/em>\u201d etti\u011fi iddias\u0131 do\u011fru de\u011fildir. Marx, serbest rekabet ko\u015fullar\u0131n\u0131, temel ve ba\u015fl\u0131ca yasalar\u0131 tekelci d\u00f6nemde de de\u011fi\u015fmeden kalan serbest rekabet\u00e7i kapitalizmi incelemi\u015ftir.<\/p>\n

Kapitalist tekelin serbest rekabetin yerini ald\u0131\u011f\u0131 s\u00fcreci ve \u201ctekellerin tarihindeki ba\u015fl\u0131ca evreler<\/em>\u201di ise Lenin \u015f\u00f6yle s\u0131ralar: \u201c1) Serbest rekabetin geli\u015fmesinin en y\u00fcksek noktaya eri\u015fti\u011fi 1860-1880 y\u0131llar\u0131. Tekeller, ancak fark edilir embriyonlar<\/em> halindedir. 2) 1873 bunal\u0131m\u0131ndan sonra, kartellerin \u00f6nemli geli\u015fme d\u00f6nemi; b\u00f6yle olmakla birlikte, bunlar hen\u00fcz istisna halindedir. Oturmu\u015f bir durumlar\u0131 yoktur. Hen\u00fcz ge\u00e7ici bir niteliktedirler. 3) 19. y\u00fczy\u0131l\u0131n sonundaki ilerleyi\u015f ve 1900-1903 bunal\u0131m\u0131; bu d\u00f6nemde, karteller ba\u015ftan ba\u015fa ekonomik ya\u015fam\u0131n temellerinden biri haline geliyor. Kapitalizm, emperyalizme d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr.<\/em>\u201d[22]<\/sup><\/a><\/p>\n

Marx, evet, tekelden s\u00f6z etmi\u015ftir; ancak bunlar, \u00f6zel m\u00fclkiyet tekeli olarak da tan\u0131mlanabilecek \u201ctekel alt\u0131na al\u0131nm\u0131\u015f \u00fcretim ara\u00e7lar\u0131<\/em>\u201d ya da \u00f6rne\u011fin \u201ceme\u011fin, elbirli\u011fi ve i\u015fb\u00f6l\u00fcm\u00fcnden vb. kaynaklanan do\u011fal toplumsal g\u00fc\u00e7lerinin sermaye taraf\u0131ndan tekel alt\u0131na al\u0131nmas\u0131<\/em>\u201d t\u00fcr\u00fcnden \u201ckapitalist \u00fcretim tarz\u0131n\u0131n kendisinden kaynaklanan do\u011fal tekel<\/em>\u201dlerin yan\u0131 s\u0131ra \u201ctefeci tekeli<\/em>\u201d, mutlak toprak rant\u0131n\u0131n nedeni olarak toprak sahipli\u011fine dayal\u0131 \u201ctoprak tekeli<\/em>\u201d gibi tekellerdir. Marx, \u201cs\u00f6m\u00fcrge tekeli<\/em>\u201dnin yan\u0131 s\u0131ra sermayeden ve \u2013\u00fcretimle birlikte\u2013 onun tekelle\u015fmesinden kaynaklanmayan, ama toprak sahipli\u011fi tekeline ba\u011flanan ve sahip olunan topraklar \u00fczerindeki akarsu ve \u00e7a\u011flayanlar\u0131n olu\u015fturduklar\u0131 \u201cdo\u011fa g\u00fc\u00e7leri tekeli<\/em>\u201dnden bahsetmi\u015f, \u015f\u00f6yle \u00f6rnekler de vermi\u015ftir: \u201cOla\u011fan\u00fcst\u00fc kaliteli, sadece g\u00f6rece k\u00fc\u00e7\u00fck miktarlarda \u00fcretilebilecek \u015farap \u00fcreten bir ba\u011f, bir tekel fiyat\u0131 getirir… Burada art\u0131 k\u00e2r tekel fiyat\u0131ndan kaynaklan\u0131r.<\/em>\u201d[23]<\/sup><\/a> Ayr\u0131ca Marx, \u201chammadde \u00fcreticisi \u00fclke tekeli<\/em>\u201dnden ve \u201chammadde \u00fcretiminde az \u00e7ok tekel olu\u015fturan \u00fclkeler<\/em>\u201dden s\u00f6z etmi\u015f, yan\u0131 s\u0131ra, \u201ct\u00fcccar\u0131n tekelci oldu\u011fu ve ayn\u0131 zamanda \u00fcretim \u00fczerinde tekel olu\u015fturdu\u011fu<\/em>\u201dnun \u00f6rne\u011fi olarak Hollanda Do\u011fu Hint \u015eirketi \u00f6rne\u011fini vermi\u015ftir. Venedikli t\u00fcccarlar\u0131n \u201cta\u015f\u0131mac\u0131l\u0131k ticareti tekeli<\/em>\u201d de Marx\u2019\u0131n verdi\u011fi tekel \u00f6rneklerindendir.<\/p>\n

Ancak bunlar\u0131n hi\u00e7biri, \u00fcretim ve sermayenin yo\u011funla\u015f\u0131p merkezile\u015ferek serbest rekabetin tekele d\u00f6n\u00fc\u015fmesinin \u00fcr\u00fcn\u00fc de\u011fillerdir. Hi\u00e7biri kapitalizmin en y\u00fcksek a\u015famas\u0131 olarak tekelci kapitalizme ve burjuvazinin tekelcile\u015fmesine \u00f6zg\u00fc de\u011fildir.<\/p>\n

Ama s\u00f6ylendi\u011fi gibi, Marx, hen\u00fcz geli\u015fkin halleriyle ortaya \u00e7\u0131kmamalar\u0131 nedeniyle inceleme \u015fans\u0131 olmamas\u0131na kar\u015f\u0131n, n\u00fcve halinde bile olsa serbest rekabetin ortas\u0131nda tekellerin olu\u015fmaya ba\u015flay\u0131\u015f\u0131n\u0131 g\u00f6rm\u00fc\u015f ve s\u00f6z\u00fcn\u00fc etmekle yetinmeyip \u201cek tekel k\u00e2r\u0131<\/em>\u201dn\u0131 kast ederek \u201c… de\u011fi\u015fmez sermayelerinin de\u011fi\u015fir sermayelerine oranlar\u0131 bu denli devasa olan bu giri\u015fimlerin genel k\u00e2r oran\u0131n\u0131n e\u015fitlenmesine kat\u0131lmas\u0131 zorunlu de\u011fildir.<\/em>\u201d[24]<\/sup><\/a> saptamas\u0131n\u0131 da yapm\u0131\u015f, ancak bu, Marx\u2019\u0131n \u00f6l\u00fcm\u00fcn\u00fcn ard\u0131ndan Kapital\u2019in \u00dc\u00e7\u00fcnc\u00fc Cildini d\u00fczenleyip yay\u0131na haz\u0131rlayan Engels\u2019in konuya ili\u015fkin yeni geli\u015fmeler nedeniyle Marx\u2019\u0131n yukar\u0131daki s\u00f6zlerinden sonra \u201cKapitalist \u00dcretimde Kredinin Rol\u00fc<\/em><\/strong>\u201d ba\u015fl\u0131kl\u0131 27. B\u00f6l\u00fcm\u2019e not d\u00fc\u015fmesini gereksiz k\u0131lmam\u0131\u015ft\u0131r. Engels\u2019in notu \u015f\u00f6yledir:<\/p>\n

\u201cMarx\u2019\u0131n yukar\u0131dakileri yazmas\u0131ndan bu yana, bilindi\u011fi \u00fczere, anonim \u015firketlerin ikinci ve \u00fc\u00e7\u00fcnc\u00fc nesillerini temsil eden yeni s\u0131nai i\u015fletme bi\u00e7imleri geli\u015fti. Bir yanda bug\u00fcn b\u00fct\u00fcn b\u00fcy\u00fck s\u0131nai alanlarda \u00fcretim geni\u015flemesinin ula\u015fabilece\u011fi h\u0131z g\u00fcnden g\u00fcne artarken, di\u011fer yanda say\u0131lar\u0131 artan bu \u00fcr\u00fcnlerin pazarlar\u0131n\u0131n geni\u015flemesi durmadan daha da yava\u015fl\u0131yor. Birinin aylarla ifade edilen bir s\u00fcrede \u00fcretti\u011fini di\u011feri birka\u00e7 y\u0131lda so\u011furmakta bile zorlan\u0131yor. Buna, her bir sanayi \u00fclkesinin kendisini di\u011ferlerine ve \u00f6zellikle de \u0130ngiltere\u2019ye kapatmas\u0131na ve yurt i\u00e7i \u00fcretim kapasitesini yapay olarak daha da y\u00fckseltmesine yol a\u00e7an koruyucu g\u00fcmr\u00fck politikas\u0131 ekleniyor. Bunlar\u0131n sonu\u00e7lar\u0131, genel kronik a\u015f\u0131r\u0131 \u00fcretim, d\u00fc\u015fm\u00fc\u015f fiyatlar, d\u00fc\u015fen ve hatta t\u00fcm\u00fcyle ortadan kalkan k\u00e2rlar; k\u0131sacas\u0131, uzun s\u00fcredir y\u00fcceltilen rekabet \u00f6zg\u00fcrl\u00fc\u011f\u00fc \u00e7aresiz kalm\u0131\u015f durumda ve a\u00e7\u0131k, y\u00fcz k\u0131zart\u0131c\u0131 iflas\u0131n\u0131 bizzat duyurmak zorunda kal\u0131yor. Bu da, her \u00fclkede belirli bir dal\u0131n b\u00fcy\u00fck sanayicilerinin \u00fcretimi d\u00fczenlemek i\u00e7in bir araya gelerek kartel olu\u015fturmalar\u0131 yoluyla ger\u00e7ekle\u015fiyor. Bir komite, her bir kurulu\u015fun \u00fcretece\u011fi miktar\u0131 sapt\u0131yor ve gelen sipari\u015flerin payla\u015f\u0131m\u0131nda son s\u00f6z\u00fc s\u00f6yl\u00fcyor. Tek tek baz\u0131 durumlarda zaman zaman uluslararas\u0131 kartellerin kuruldu\u011fu bile oldu; \u0130ngiliz ve Alman demir \u00fcretimi karteli b\u00f6ylesi bir \u00f6rnekti. Ama \u00fcretimin bu toplumsalla\u015fma bi\u00e7imi de yeterli olmad\u0131. Tek tek firmalar\u0131n \u00e7\u0131kar kar\u015f\u0131tl\u0131\u011f\u0131 onlar\u0131 b\u00fcy\u00fck bir s\u0131kl\u0131kla par\u00e7alad\u0131 ve rekabeti geri getirdi. B\u00f6ylece, \u00fcretim \u00f6l\u00e7e\u011finin izin verdi\u011fi tek tek baz\u0131 dallarda s\u00f6z konusu is\u0327 dal\u0131n\u0131n t\u00fcm \u00fcretiminin tek bir y\u00f6netim alt\u0131nda b\u00fcy\u00fck bir anonim \u015firkette toplanmas\u0131 noktas\u0131na var\u0131ld\u0131. Amerika\u2019da bu daha \u015fimdiden pek \u00e7ok kez yap\u0131lm\u0131\u015f durumda ve Avrupa\u2019da bug\u00fcne kadarki en b\u00fcy\u00fck \u00f6rnek, Britanya\u2019daki t\u00fcm alkali \u00fcretimini tek bir firmada toplam\u0131\u015f olan United Alkali Trust… B\u00f6ylece \u0130ngiltere\u2019de, t\u00fcm kimya sanayisinin temelini olu\u015fturan bu dalda, rekabetin yerini tekel alm\u0131\u015f ve toplumun b\u00fct\u00fcn\u00fcn\u00fcn, ulusun gelecekteki kamula\u015ft\u0131rmas\u0131n\u0131n \u00f6n haz\u0131rl\u0131\u011f\u0131 en sevindirici \u015fekilde yap\u0131lm\u0131\u015f durumda. \u2013F. E.<\/em>\u201d<\/p>\n

Kapitalist tekel, tekelci kapitalizm ve devletin i\u015fe el atmas\u0131yla tekelci devlet kapitalizmi ba\u015fkad\u0131r, DM\u2019nin \u201ct\u00fcccar tekeli<\/em>\u201d ve \u201ctekelci devlet politikas\u0131<\/em>\u201d dedi\u011fi \u015fey ba\u015fka! \u00c7ok say\u0131da soyutlama yapmas\u0131na kar\u015f\u0131n Marx\u2019\u0131n kapitalizmi somut ve belirlidir; 1895\u2019e kadar ya\u015fayan Engels anonim \u015firketlerle, kartel ve tekeller \u00fczerinde durup \u00f6rne\u011fin Anti-D\u00fchring\u2019in \u00dc\u00e7\u00fcnc\u00fc K\u0131sm\u0131n\u0131n \u201cTarihsel Bilgiler<\/em>\u201d ba\u015fl\u0131kl\u0131 Birinci B\u00f6l\u00fcm\u00fcnde de\u011ferlendirmelerde bulunmu\u015f, Lenin ise tekelci kapitalizmin net bir \u00e7\u00f6z\u00fcmlemesini yapm\u0131\u015ft\u0131r ki, ikisinde de tekellerin do\u011fu\u015fu ve tekelci kapitalizme ge\u00e7i\u015f yine somut ve belirlidir. DM\u2019nin ise hem kapitalizmi hem de tekelleri zaman-d\u0131\u015f\u0131d\u0131r; tekellerle birlikte kapitalizm kah S\u00fcmerlerde, kah Venedik\u2019te, kah 17. y\u00fczy\u0131l Hollanda ve \u0130ngiltere\u2019sinde, kah g\u00fcn\u00fcm\u00fczdedir ve nedeni kapitalizmin \u00f6nemli say\u0131lmay\u0131p hi\u00e7 \u00fczerinde durulmamas\u0131 ve ne oldu\u011funun merak bile edilmemesi ve as\u0131l olarak yine zaman ve toplum d\u0131\u015f\u0131 tekelcili\u011fi vurgulanan metafizik alemde donmu\u015f devletin \u00f6nemli addedilmesidir. Kapitalizm de tekeller de bu zaman-d\u0131\u015f\u0131 devlette i\u00e7kindir!<\/p>\n

Kapitalizm ekonomi de\u011fildir, ama devlet \u201cekonomi olmayan ekonomi<\/em>\u201ddir, \u201cekonomiyi \u00fcretti\u011fi art\u0131k-\u00fcr\u00fcn ve de\u011ferleri s\u0131zd\u0131rma alan\u0131 olarak g\u00f6rmekte ve bu alanda tekel kurmaktad\u0131r<\/em>\u201d, \u201cekonomi ile \u00e7ok ilgilidir<\/em>\u201d!<\/p>\n

Ne yapmaktad\u0131r? Devlet, tar\u0131m, ticaret ve sanayiyi tekelle\u015ftirmi\u015ftir. Vergiyi tekeline alm\u0131\u015ft\u0131r. Dolayl\u0131 vergiler yoluyla \u201ct\u00fcccar tekeli<\/em>\u201d olu\u015fturmu\u015ftur, \u201cdevlet tam bir t\u00fcccard\u0131r<\/em>\u201d. <\/em>\u201cAyr\u0131ca \u00e7iftlikleri, tar\u0131m pazarlar\u0131n\u0131, tar\u0131m fiyatlar\u0131n\u0131 belirleme\u201d<\/em>de \u201ctam bir ekonomik tekeldir\u201d<\/em>. Ne zaman? Her daim. En az\u0131ndan S\u00fcmer rahiplerinden bu yana. \u00d6yleyse, bu tekel kapitalist tekel olamaz! Tekel-\u00f6ncesi kapitalizm bile, \u00e7\u00fcnk\u00fc, hen\u00fcz birka\u00e7 y\u00fczy\u0131ll\u0131kt\u0131r ve kapitalist tekel kaba hesapla 19. y\u00fczy\u0131l\u0131n sonuyla 20. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda tarih sahnesine do\u011fmu\u015ftur.<\/p>\n

\u00d6ncelikle k\u00f6leci ve feodal ve \u00f6zel olarak \u2013Osmanl\u0131 ve sair do\u011fu devletleri\u2013 gibi en ileri \u00f6l\u00e7\u00fcde merkezi yap\u0131ya sahip olanlar\u0131 dahil, hi\u00e7bir devlet, ekonomiyi bunca tekeli alt\u0131na almam\u0131\u015f, alamam\u0131\u015ft\u0131r. S\u00f6m\u00fcr\u00fc ili\u015fkilerinin ekonomik zora dayal\u0131 oldu\u011fu kapitalizmde tart\u0131\u015fmas\u0131z \u015fekilde ekonomi ile siyaset aras\u0131nda bir \u00f6zerklik ili\u015fkisi vard\u0131r. Ku\u015fkusuz \u201csiyaset ekonominin yo\u011funla\u015fm\u0131\u015f ifadesidir<\/em>\u201d ve sonu\u00e7ta ekonomi \u2013\u00fczerinde kar\u015f\u0131 bir etkide bulunan\u2013 siyaseti belirler, ekonomik olarak egemen olan \u2013\u00f6zel ve \u201cikili iktidar<\/em>\u201d vb. halleri bir yana\u2013 siyasal olarak da egemen olur; ancak rekabet\u00e7i d\u00f6neminin yan\u0131 s\u0131ra tekelci a\u015famas\u0131nda da kapitalist ekonomi siyaseti, ekonomik egemenlik siyasal egemenli\u011fi hi\u00e7bir dolay\u0131m olmaks\u0131z\u0131n dolays\u0131z bi\u00e7imde birebir g\u00fcd\u00fclemez. Ekonomi-d\u0131\u015f\u0131 zora dayal\u0131 olmalar\u0131na ve k\u00f6lecilik ve feodalizmde iktisaden egemen olanlar\u0131n ayn\u0131 zamanda \u2013topra\u011fa ve ki\u015fisel ba\u011fl\u0131l\u0131k ili\u015fkileriyle\u2013 siyasal egemenli\u011fi de dolays\u0131z olarak ellerinde toplamalar\u0131na ra\u011fmen, ekonomi ile siyaset (ve devlet) ili\u015fkisi dolay\u0131mlarla ger\u00e7ekle\u015fir ve belirli bir \u00f6zerklik i\u00e7erir. Kapitalizmde hala etkisini s\u00fcrd\u00fcren \u201cg\u00f6r\u00fcnmez eli<\/em>\u201dyle piyasa ve ekonomiye egemen tekellerin yan\u0131nda, parlamento, b\u00fcrokrasi vb. t\u00fcr\u00fcnden kurumla\u015fmalar vard\u0131r ve sonunda sermayenin ekonomik egemenli\u011fi belirleyici olsa bile, bu t\u00fcr dolay\u0131mlarla siyaset ekonomi kar\u015f\u0131s\u0131nda az \u00e7ok \u00f6zerktir. K\u00f6lecilik ve feodalizmde de, din ve Papa ve \u201ce\u015fitler aras\u0131nda birinci<\/em>\u201d olan kral ve imparatorlar, egemenlik b\u00f6lgelerinde ekonomik oldu\u011fu kadar siyasal bak\u0131mdan da egemen olsalar bile, aristokrat beylerin g\u00fc\u00e7lerini belirli \u00f6l\u00e7\u00fclerde dengeler ve ekonomi ile siyaset yine belirli sapmalarla ili\u015fkilenir. Dolay\u0131s\u0131yla kapitalizmde olmad\u0131\u011f\u0131 gibi, \u00f6ncesinde de, devletler \u201ctam<\/em><\/strong>\u201d ve mutlak tekele sahip olmam\u0131\u015flard\u0131r.<\/p>\n

Vergi toplama ayr\u0131d\u0131r; ancak bu \u00f6zerklik \u201cvergi tekeli<\/em>\u201d bak\u0131m\u0131ndan da ge\u00e7erlidir. Her devlet finansman\u0131 i\u00e7in vergi toplar ve vergiyi tekeline al\u0131r; ancak \u00f6ncesi bir yana, burjuva devletlere ku\u015fbak\u0131\u015f\u0131 bir g\u00f6z atmak bile, devletin, ayr\u0131ca kendi ad\u0131na de\u011fil, ama b\u00fct\u00fcn kapitalistler ad\u0131na, kolektif kapitalist olarak vergi toplad\u0131\u011f\u0131n\u0131, te\u015fviklerle \u00e7e\u015fitli vergi indirim vb. kolayl\u0131klar\u0131 olarak bir b\u00f6l\u00fcm\u00fc yine kapitalistlere aktar\u0131lan vergilerle \u2013subay, polis, hakim vb. t\u00fcr\u00fc g\u00f6revlilerinin maa\u015flar\u0131 vb. \u00f6denerek\u2013 devlet giderlerinin kar\u015f\u0131land\u0131\u011f\u0131n\u0131 g\u00f6sterecektir. Yan\u0131 s\u0131ra kapitalistlerden de vergi al\u0131nmas\u0131 bir \u00f6zerklik unsuru say\u0131labilir, ancak bir b\u00f6l\u00fcm\u00fcn\u00fcn kapitalistlere geri verilmesinin yan\u0131nda, herkes bilir ki, as\u0131l vergi y\u00fck\u00fc ba\u015fta dolayl\u0131 vergiler olmak \u00fczere eme\u011fiyle ge\u00e7inenlerin s\u0131rt\u0131na y\u0131k\u0131l\u0131rken, \u00f6zellikle T\u00fcrkiye gibi \u00fclkelerde kapitalistler ciddi bir vergi \u00f6demezler.<\/p>\n

\u00d6te yandan \u201ct\u00fcccar tekeli<\/em>\u201d t\u00fcr\u00fcnden kapitalizm-\u00f6ncesi tekellerle, kapitalizmin olmad\u0131\u011f\u0131 gibi, tekelci kapitalizmin de hi\u00e7 ilgisi yoktur ve kapitalist s\u0131nai ve ard\u0131ndan mali sermayeye ba\u011flanmam\u0131\u015f olan bu tekelin varl\u0131k ko\u015fullar\u0131nda hen\u00fcz bu ikisi de ortaya \u00e7\u0131kmam\u0131\u015ft\u0131r. T\u00fcccar tekeli, Sanayi Devrimi ve kesinlikle sanayi kapitalizmi \u00f6ncesine aittir. \u0130lkel birikim d\u00f6nemine ait ba\u015fl\u0131ca \u00f6rne\u011fi Hollanda\u2019n\u0131n Do\u011fu Hindistan \u015eirketi\u2019dir, ancak bu kapsamda \u0130spanya ve Portekiz\u2019in Hindistan ve do\u011fusuna y\u00f6nelik ticari etkinliklerinin de s\u00f6z\u00fc edilebilir. Ard\u0131ndan \u0130ngiltere ve onu takiben Fransa\u2019n\u0131n s\u00f6m\u00fcrgecilik siyasetiyle de birle\u015fmi\u015f ticaret tekeli s\u00f6k\u00fcn etmi\u015ftir. \u00d6ncesindeyse, \u00d6calan\u2019\u0131n \u00fczerinde durdu\u011fu \u00f6rnek olarak Venedik ve \u201cta\u015f\u0131mac\u0131l\u0131k ticareti tekeli<\/em>\u201d an\u0131labilir ki, bu \u201cticari<\/em>\u201d etkinlik olarak, Marx\u2019\u0131n \u00fczerinde durdu\u011fu \u201ct\u00fcccar tekeli<\/em>\u201d durumuna yak\u0131nd\u0131r, ta\u015f\u0131mac\u0131l\u0131\u011f\u0131n tekelle\u015ftirilmi\u015f olmas\u0131na dairdir. T\u00fcm\u00fcn\u00fcn \u00fczerinde y\u00fckseldi\u011fi zemin; P-M-P\u2019 form\u00fcl\u00fc ile kapitalizm, makine ve i\u015fg\u00fcc\u00fcne yat\u0131r\u0131lm\u0131\u015f sermaye ile art\u0131-de\u011fer \u00fcretimi ve sermayenin birikimi de\u011fil, ama M-P-M form\u00fcl\u00fcyle basit meta \u00fcretimi, de\u011fi\u015fim i\u00e7in \u00fcretim, yani satmak i\u00e7in almakt\u0131r. \u00d6calan ise, ikisini birden kapitalizm, kapitalizmin ise ekonomi olmad\u0131\u011f\u0131n\u0131 varsay\u0131p, ger\u00e7ekte verdi\u011fi \u00f6rnekler basit meta \u00fcretimi ve ticarete ili\u015fkinken, konuyla ilgili \u015funlar\u0131 yazm\u0131\u015ft\u0131r:<\/p>\n

\u201cKapitalizmin ekonomi olmad\u0131\u011f\u0131n\u0131 iddia etmek, en az Marx\u2019\u0131n Das Kapital\u2019i kadar sonu\u00e7lar\u0131 olmas\u0131 gereken bir d\u00fc\u015f\u00fcncedir… Kapitalizm, kapitalist, kapitalist ekonomi diye kavramla\u015ft\u0131r\u0131lan olgular\u0131n, ekonomiyi kontrol eden politik bir g\u00fcc\u00fcn, kli\u011fin durumundan bahsediyorum. Bu g\u00fc\u00e7 ilk defa 16. Y\u00fczy\u0131l Avrupa\u2019s\u0131nda etkili olmu\u015f, Hollanda ve \u0130ngiltere\u2019de bizzat bu adlarla bu \u00fclkelerin esas politik egemeni haline gelmi\u015ftir. Ekonomiyi kullanmas\u0131 ekonomik oldu\u011funu g\u00f6stermez… Fernand Braudel… Kapitalizmin pazar kar\u015f\u0131t\u0131, tekel talan\u0131 ve d\u0131\u015ftan dayatma oldu\u011funu a\u00e7\u0131k\u00e7a s\u00f6ylemektedir… Bu d\u0131\u015ftan kendini dayatan, pazar kar\u015f\u0131t\u0131 ve ekonomik olmayan \u015fey nedir?… 13. y\u00fczy\u0131lda Venedik\u2019te bir grup b\u00fcy\u00fck t\u00fcccar vard\u0131r. Fakat bu grup ayn\u0131 zamanda kentin y\u00f6netimine de egemendir. Rakipleriyle sava\u015f\u0131yor. Armadaya sahiptir. Yani askeri g\u00fcc\u00fc olan bir Venedik de vard\u0131r. Ayr\u0131ca R\u00f6nasans\u2019a hamilik yap\u0131yor. Ekonomi ve toplum \u00fczerinde hakimiyeti g\u00fc\u00e7l\u00fcd\u00fcr. T\u00fcm bu ili\u015fkilerin i\u00e7 i\u00e7e oldu\u011fu, bunda paran\u0131n bir zamk i\u015flevi g\u00f6rd\u00fc\u011f\u00fc de rahatl\u0131kla belirtilebilir. O zaman hangi kavram bu ili\u015fkiler b\u00fct\u00fcnl\u00fc\u011f\u00fcne yan\u0131t verebilir? A\u00e7\u0131klanabilecek hususlar olarak, Venedik b\u00fcy\u00fck t\u00fcccar ad\u0131 verilen bu grupla ekonomiyi denetlemekte ve art\u0131k-de\u011ferin \u00f6nemli bir k\u0131sm\u0131n\u0131 s\u0131zd\u0131rmaktad\u0131r. Bunun i\u00e7in politik erkin ya kendisini ya kontrol\u00fcn\u00fc elinde tutmaktad\u0131r. Zor uygulamak gerekti\u011finde ordu g\u00fcc\u00fcn\u00fc kullanabilmektedir. Dikkat edilirse, a\u015fa\u011f\u0131 yukar\u0131 ayn\u0131 grubun komple bir hareketi s\u00f6z konusudur. \u0130\u00e7indeki baz\u0131 isimler de\u011fi\u015fse de, en az\u0131ndan Venedik \u00e7ap\u0131nda etkili olan bir grup vard\u0131r… T\u00fcccar tekelidir, devlettir, ordudur, b\u00fcrokrasidir. \u00d6nde gelen kilise ve sanat camias\u0131n\u0131n hamisidir. Devleti de a\u015fan, d\u0131\u015ftan kendini ekonomiye tekel gibi dayatan, ama ekonomi olmayan, devletinkini de a\u015fan bir hegemonyay\u0131 topluma dayatan bu gruba iktidar yo\u011funlu\u011fu demek, hatta bu grubu bizzat iktidar olarak adland\u0131rmak do\u011fruluk pay\u0131 g\u00fc\u00e7l\u00fc bir yorum olacakt\u0131r<\/em>.\u201d[25]<\/sup><\/a><\/p>\n

Bir defa \u00f6rnekleri, de\u011fi\u015fim i\u00e7in \u00fcretime, ama kapitalist de\u011fil, basit meta \u00fcretimine dairdir. Kapitalist olmayana \u201ckapitalist<\/em>\u201d denmesi, onu kapitalizm yapmaz. Dolay\u0131s\u0131yla \u201ckapitalist modernite<\/em>\u201d diye bir kavram ileri s\u00fcrebilirsiniz, ama, kavram ger\u00e7ekte varolan\u0131n ifadesi de\u011fil yarat\u0131 olursa, \u201cger\u00e7ek<\/em>\u201di olmad\u0131k zaman ve mekanlarda aramak ka\u00e7\u0131n\u0131lmaz olur!<\/p>\n

\u0130kinci olarak, hen\u00fcz feodal Orta\u00e7a\u011f\u2019\u0131n istisnai \u00f6rnekleri durumundaki Venedik ve Ceneviz kentlerini mesken tutan t\u00fcccarlar, as\u0131l ekonomik bak\u0131mdan g\u00fc\u00e7l\u00fcd\u00fcrler ve siyasal g\u00fc\u00e7leri de buradan gelir. Ancak as\u0131l siyasal egemenlik ise, k\u0131rda feodal beylerdedir. Marx\u2019a ba\u015fvurulursa, s\u00f6yledi\u011fi \u015fudur: \u201cOrta \u00c7a\u011f\u2019da, feodalizmin \u0130talya\u2019da oldu\u011fu gibi istisnai kentsel geli\u015fme nedeniyle k\u0131r\u0131lmad\u0131\u011f\u0131 her yerde, k\u0131r kenti siyasal olarak s\u00f6m\u00fcr\u00fcyorsa, kent de her yerde ve istisnas\u0131z olarak, kendi tekel fiyatlar\u0131yla, vergi sistemiyle, lonca sistemiyle, do\u011frudan ticari hileleriyle ve tefecili\u011fiyle k\u0131r\u0131 iktisadi olarak s\u00f6m\u00fcr\u00fcr.<\/em>\u201d[26]<\/sup><\/a><\/p>\n

Ya da daha a\u00e7\u0131\u011f\u0131:<\/p>\n

\u201c\u2026 eski \u00fcretim tarzlar\u0131nda, t\u00fcccar\u0131n faaliyetlerine konu olan art\u0131k \u00fcr\u00fcn\u00fcn temel sahiplerinin, yani k\u00f6le sahibinin, feodal toprak sahibinin, devletin (\u00f6rne\u011fin do\u011fulu despotun), t\u00fcccar\u0131n tuza\u011fa d\u00fc\u015f\u00fcrd\u00fc\u011f\u00fc t\u00fcketici zenginli\u011fi ve l\u00fcks\u00fc temsil etmesi nedeniyle, art\u0131k \u00fcr\u00fcn\u00fcn a\u011f\u0131rl\u0131kl\u0131 bir b\u00f6l\u00fcm\u00fcne el koymas\u0131na yol a\u00e7ar. Dolay\u0131s\u0131yla, a\u011f\u0131rl\u0131kl\u0131 bir egemenli\u011fe sahip olan ticaret sermayesi, her yerde bir ya\u011fma sistemini ortaya \u00e7\u0131kar\u0131r ve hem eski hem de yeni d\u00f6nemlerdeki geli\u015fmesi do\u011frudan do\u011fruya \u015fiddete dayal\u0131 ya\u011fmalarla, deniz korsanl\u0131\u011f\u0131yla, ka\u00e7\u0131r\u0131lan insanlar\u0131n k\u00f6lele\u015ftirilmesiyle, s\u00f6m\u00fcrgelerdeki fetihlerle ba\u011flant\u0131l\u0131d\u0131r; Kartaca\u2019da, Roma\u2019da, daha ileri tarihlerde Venediklilerde, Portekizlilerde, Hollandal\u0131larda vb. b\u00f6yle olmu\u015ftur.<\/em>\u201d[27]<\/sup><\/a><\/p>\n

Anlat\u0131lan, kapitalizmde de\u011fil, ama eski \u00fcretim tarzlar\u0131nda, k\u00f6lecilik ve feodalizmde t\u00fcccar\u0131n iktisadi g\u00fcc\u00fcn\u00fcn yol a\u00e7t\u0131klar\u0131d\u0131r. Ama t\u00fcccar\u0131n ve s\u00fcrd\u00fcrd\u00fc\u011f\u00fc ticaretin geli\u015fmesi pazar i\u00e7in, de\u011fi\u015fim i\u00e7in \u00fcretimi g\u00fc\u00e7lendirip eski \u00fcretim ili\u015fkilerini belirli \u00f6l\u00e7\u00fclerde \u00e7\u00f6zmekle birlikte her ko\u015fulda kapitalizme yol a\u00e7maz ve ona ba\u011flanmaz, tersine k\u00f6le veya serf ekonomisine de ba\u011flanabilir; bunu belirleyecek olan \u00fcretici g\u00fc\u00e7lerin geli\u015fme d\u00fczeyiyle eski \u00fcretim tarz\u0131n\u0131n niteli\u011fidir.<\/p>\n

\u201cTicaretin ve ticaret sermayesinin geli\u015fmesi, her yerde, m\u00fcbadele de\u011ferlerinin \u00fcretilmesi e\u011filimini g\u00fc\u00e7lendirir, m\u00fcbadele de\u011ferleri \u00fcretiminin hacmini art\u0131r\u0131r, onu \u00e7e\u015fitlendirir ve kozmopolitle\u015ftirir, paray\u0131 d\u00fcnya paras\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. Bu nedenle, ticaret, her yerde, t\u00fcm farkl\u0131 bi\u00e7imleriyle as\u0131l olarak kullan\u0131m de\u011ferlerinin \u00fcretilmesine y\u00f6nelik olan mevcut \u00fcretim \u00f6rg\u00fctlenmeleri \u00fczerinde az ya da \u00e7ok \u00e7\u00f6z\u00fcc\u00fc etkide bulunur. Ama eski \u00fcretim tarz\u0131 \u00fczerinde ne \u00f6l\u00e7\u00fcde \u00e7\u00f6z\u00fcc\u00fc etkide bulunaca\u011f\u0131, ba\u015flang\u0131\u00e7ta, s\u00f6z konusu \u00fcretim tarz\u0131n\u0131n sa\u011flaml\u0131\u011f\u0131na ve i\u00e7 yap\u0131lanmas\u0131na ba\u011fl\u0131 olur. Ve bu \u00e7\u00f6z\u00fclme s\u00fcrecinin nereye do\u011fru yol alaca\u011f\u0131n\u0131, yani eskisinin yerini hangi yeni \u00fcretim tarz\u0131n\u0131n alaca\u011f\u0131n\u0131, ticaret de\u011fil, eski \u00fcretim tarz\u0131n\u0131n karakteri belirler. Antik d\u00fcnyada ticaretin etkisi ve t\u00fcccar sermayesinin geli\u015fmesi her zaman bir k\u00f6le ekonomisiyle sonu\u00e7lan\u0131r; ba\u015flang\u0131\u00e7 noktas\u0131na ba\u011fl\u0131 olarak, sadece, dolays\u0131z ge\u00e7im ara\u00e7lar\u0131n\u0131n \u00fcretimine y\u00f6nelik, ataerkil bir k\u00f6le sistemi, art\u0131k de\u011fer \u00fcretimine y\u00f6nelik bir k\u00f6le sistemine d\u00f6n\u00fc\u015f\u00fcr. Buna kar\u015f\u0131l\u0131k, modern d\u00fcnyada, ayn\u0131 etki ve geli\u015fme, kapitalist \u00fcretim tarz\u0131yla sonu\u00e7lan\u0131r. Demek ki, bu sonu\u00e7lar da, ticaret sermayesinin geli\u015fmesinden \u00e7ok farkl\u0131 ko\u015fullar\u0131n \u00fcr\u00fcnleriydi.<\/em>\u201d[28]<\/sup><\/a><\/p>\n

DM yazarlar\u0131n\u0131n sorunu \u015furadad\u0131r ki, Orta\u00e7a\u011f\u2019\u0131n istisnai kent devletlerinden Venedik\u2019in, \u00f6rne\u011fin \u0130lk\u00e7a\u011f\u2019\u0131n \u2013geli\u015fmesi i\u00e7inde Roma\u2019ya rakip k\u00f6leci bir imparatorluk haline d\u00f6n\u00fc\u015fen\u2013 Kartaca\u2019s\u0131na benzer bi\u00e7imde, kapitalizmle bir ilgisi bulunmad\u0131\u011f\u0131 gibi, kapitalizme de yol a\u00e7mam\u0131\u015f, sonunda Ceneviz\u2019le birlikte kendisi yok olurken, Orta\u00e7a\u011f\u2019\u0131n serf ekonomilerine ba\u011flan\u0131p onu g\u00fc\u00e7lendirmi\u015flerdir. Venedik\u2019in R\u00f6nesans\u2019\u0131n \u00f6nemli kentlerinden biri ve bir devlet oldu\u011fu do\u011frudur, ancak d\u00f6nemin istisnalar\u0131ndan olan bu deniz ticareti devleti, Papal\u0131k ve Frank, Kastilya (ve sonra \u0130spanya), Napoli, Macar vb. bir\u00e7ok krall\u0131\u011f\u0131n ve Osmanl\u0131 \u0130mparatorlu\u011fu\u2019nun aras\u0131na s\u0131k\u0131\u015fm\u0131\u015f, 1400\u2019lerde Dalma\u00e7ya k\u0131y\u0131lar\u0131nda yay\u0131lan ve bir ara \u2013sonradan Osmanl\u0131\u2019ya kaybedece\u011fi\u2013 Girit ve K\u0131br\u0131s\u2019\u0131 ele ge\u00e7iren bir kent-devletidir. G\u00fcc\u00fc ticaretten (ve g\u00fc\u00e7l\u00fc donanmas\u0131ndan) gelmektedir. Yanl\u0131\u015f olansa, Venedik \u201ct\u00fcccarlar\u0131<\/em>\u201dn\u0131n kendilerini \u201cd\u0131\u015ftan dayatt\u0131klar\u0131<\/em>\u201d, \u201cpazar kar\u015f\u0131t\u0131<\/em>\u201d ve ticaretlerinin \u201cekonomi olmayan \u015fey<\/em>\u201d olduklar\u0131d\u0131r. \u201cVenedik[\u2019in] b\u00fcy\u00fck t\u00fcccar ad\u0131 verilen bu grupla ekonomiyi denetlemekte ve<\/em>\u201d \u201cart\u0131k-de\u011ferin<\/em>\u201d de\u011fil, ama art\u0131 \u00fcr\u00fcn\u00fcn<\/em><\/strong> \u201c\u00f6nemli bir k\u0131sm\u0131n\u0131 s\u0131zd\u0131rmakta<\/em>\u201d oldu\u011fu tart\u0131\u015fmas\u0131zd\u0131r. T\u00fcccar olur da nas\u0131l s\u00f6m\u00fcrmez ve art\u0131 \u00fcr\u00fcn s\u0131zd\u0131rmaz?! Bu \u201cs\u0131zd\u0131rma<\/em>\u201d i\u00e7in \u201cd\u0131\u015far\u0131dan bir dayatma<\/em>\u201d ve pazar kar\u015f\u0131tl\u0131\u011f\u0131 laz\u0131m de\u011fildir. \u201cS\u0131zd\u0131rma<\/em>\u201dn\u0131n kendisi de\u011fi\u015fim i\u00e7in \u00fcretim olmadan ger\u00e7ekle\u015femez, t\u00fcccar\u0131n art\u0131 \u00fcr\u00fcn s\u0131zd\u0131rmas\u0131 tamamen de\u011fi\u015fimi, yani al-ver dalaverelerini, hile ve \u00fc\u00e7 ka\u011f\u0131tlar\u0131 gereksinir ki t\u00fcm\u00fc ancak pazarda ve pazar\u0131 geli\u015ftirerek ger\u00e7ekle\u015fir. Ve s\u00f6ylendi\u011fi gibi, t\u00fcccarlar ve ticaret, de\u011fi\u015fim i\u00e7in \u00fcretimin yay\u0131lmas\u0131, eski \u00fcretim tarzlar\u0131n\u0131 \u00e7\u00f6z\u00fcc\u00fc etkide bulunur; nitekim devletin ilk tarih sahnesine \u00e7\u0131k\u0131\u015f\u0131na g\u00f6t\u00fcren ticaret ve pazar i\u00e7in \u00fcretimin bu yay\u0131l\u0131\u015f\u0131 ve s\u0131n\u0131f kar\u015f\u0131tl\u0131klar\u0131na yol a\u00e7an geli\u015fmesi olmu\u015f, e\u015fitlik\u00e7i klan \u00f6rg\u00fctlenmesi ticaretin yol a\u00e7t\u0131\u011f\u0131 e\u015fitsizliklere dayanamay\u0131p \u00e7\u00f6km\u00fc\u015ft\u00fcr.<\/p>\n

Bu nedenlerle, \u201cgrup<\/em>\u201d, \u201ciktidar yo\u011funlu\u011fu<\/em>\u201d, \u201chatta bizzat iktidar<\/em>\u201d ad\u0131 takarak, \u201ct\u00fcccar tekelidir, devlettir, ordudur, b\u00fcrokrasidir<\/em>\u201d deyip t\u00fcm\u00fcn\u00fc bir torbaya doldurmamak do\u011fru olacakt\u0131r. T\u00fcccar ve ticaret ba\u015fkad\u0131r, devlet ba\u015fka ve t\u00fcccar k\u00e2r\u0131 i\u00e7in devletin ayr\u0131ca zoruna gerek yoktur. Devlet, s\u00f6m\u00fcr\u00fcn\u00fcn \u00f6nko\u015fulu de\u011fildir; ama d\u0131\u015f ko\u015fullar\u0131n\u0131 sa\u011flar, s\u00f6m\u00fcr\u00fcc\u00fc sistemlerin bek\u00e7ili\u011fini yapar. Bu, devletin s\u00f6m\u00fcr\u00fcc\u00fc s\u0131n\u0131flar\u0131n devleti olu\u015funun bir gere\u011fi ve onun s\u0131n\u0131f niteli\u011finin belirtisidir. \u015e\u00fcphe yok ki, hemen her devlette s\u00f6m\u00fcr\u00fcc\u00fclerin belli ba\u015fl\u0131 temsilcileriyle belli ba\u015fl\u0131 devlet y\u00f6neticileri ki\u015fisel olarak da birle\u015fmi\u015f haldedir. Venedik\u2019te de deniz ticareti tekelini ellerinde tutan b\u00fcy\u00fck t\u00fcccar aileleri devletin \u00f6nde gelen soylu aileleriydi; ancak bu, ne bu ailelerin \u201cpazar kar\u015f\u0131t\u0131<\/em>\u201d olduklar\u0131 anlam\u0131na gelmi\u015ftir ne de Venedik kent-devletinin. Tam tersi do\u011fruydu:<\/p>\n

\u201c12. ve 14. y\u00fczy\u0131llarda Venedik\u2019te ve Cenova\u2019da kurulan kredi birliklerinin k\u00f6keninde, deniz ticaretini ve ona dayal\u0131 olan toptan ticareti, eski moda tefecili\u011fin ve para ticaretini tekelleri alt\u0131na alanlar\u0131n egemenli\u011finden kurtarma gereksinimi vard\u0131. E\u011fer bu \u015fehir devletlerinde kurulan ger\u00e7ek bankalar, ayn\u0131 zamanda, devletin gelecekteki vergiler kar\u015f\u0131l\u0131\u011f\u0131nda \u00f6ndelik elde etti\u011fi kamusal kredi kurulu\u015flar\u0131 \u015feklini ald\u0131ysa, unutulmamal\u0131d\u0131r ki, s\u00f6z konusu birlikleri kuran t\u00fcccarlar, ilgili devletlerin \u00f6nde gelen ki\u015fileriydi ve kendilerini oldu\u011fu gibi h\u00fck\u00fcmetlerini de tefecilikten kurtarmay\u0131 ve ayn\u0131 zamanda bu yolla devleti kendilerine daha fazla ve daha g\u00fcvenli bir \u015fekilde ba\u011f\u0131ml\u0131 k\u0131lmay\u0131 ayn\u0131 derecede istiyorlard\u0131.<\/em>\u201d[29]<\/sup><\/a><\/p>\n

\u00dcstelik, tabii ki toprak tekeli, ona ba\u011flanm\u0131\u015f tefeci tekeli, \u2013yeni s\u00f6m\u00fcrgeci uygulamalara ge\u00e7ilmesiyle birlikte g\u00fcn\u00fcm\u00fczde istisnalar bir yana hemen t\u00fcm\u00fcyle \u00e7\u00f6km\u00fc\u015f olsa bile\u2013 s\u00f6m\u00fcrge tekeli t\u00fcr\u00fcnden tekellerle s\u00f6m\u00fcr\u00fcc\u00fc devletler eski \u00fcretim tarzlar\u0131ndan bu yana varl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcr\u00fcyorlar; ancak ne bu ve benzeri tekeller ne de \u00e7e\u015fitli bi\u00e7imleriyle s\u00f6m\u00fcr\u00fcc\u00fc s\u0131n\u0131flar\u0131n devletleri de\u011fi\u015fim i\u00e7in \u00fcretimi ve pazar\u0131 kar\u015f\u0131lar\u0131na al\u0131p t\u00fcccarlar ya da \u201ckendileri i\u00e7in<\/em>\u201d zorla<\/strong> \u201cart\u0131 \u00fcr\u00fcn s\u0131zd\u0131rma<\/em>\u201dy\u0131 de\u011fer yasas\u0131n\u0131n i\u015fleyi\u015fini ge\u00e7ersizle\u015ftirip s\u00f6m\u00fcr\u00fcn\u00fcn as\u0131l bi\u00e7imi yapmay\u0131 ba\u015farabilmi\u015flerdir! En \u00e7o\u011fu, s\u00f6ylendi\u011fi gibi, de\u011fi\u015fim i\u00e7in \u00fcretim ve ticaret, kapitalizme ge\u00e7i\u015fin ko\u015fullar\u0131 olgunla\u015fmam\u0131\u015fsa, en \u00e7ok t\u00fcketim l\u00fcksleri nedeniyle palazland\u0131\u011f\u0131 feodal beylerin toprak tekeliyle tefeci tekelini g\u00fc\u00e7lendirir ve onlarla birlikte var olur ve onlardan, s\u00f6m\u00fcrge vb. tekelinden g\u00fc\u00e7 al\u0131r. Kapital\u2019in Marx\u2019\u0131n tamamlayamad\u0131\u011f\u0131 3. Cildi\u2019ni d\u00fczenleyerek notlar da d\u00fc\u015fen Engels, bir notunda buna de\u011finir:<\/p>\n

\u201cK\u0131sacas\u0131: basit meta \u00fcretimi d\u00f6neminin t\u00fcm\u00fc i\u00e7in, yani kapitalist \u00fcretim bi\u00e7iminin ortaya \u00e7\u0131kmas\u0131yla birlikte bunlar\u0131n bir de\u011fi\u015fim ge\u00e7irdi\u011fi zamana kadar, genel olarak iktisat yasalar\u0131 gibi Marx\u2019\u0131n de\u011fer yasas\u0131 da genel ge\u00e7erlili\u011fe sahiptir. O zamana kadar, fiyatlar… de\u011ferlerle daha fazla \u00e7ak\u0131\u015f\u0131r. Marx\u2019\u0131n de\u011fer yasas\u0131, \u00fcr\u00fcnleri metalara d\u00f6n\u00fc\u015ft\u00fcren m\u00fcbadelenin ba\u015flang\u0131c\u0131ndan milattan sonra on be\u015finci y\u00fczy\u0131la kadar s\u00fcren bir zaman aral\u0131\u011f\u0131 i\u00e7in genel iktisadi ge\u00e7erlili\u011fe sahiptir. Ama meta m\u00fcbadelesinin tarihi, t\u00fcm yaz\u0131l\u0131 tarihin \u00f6ncesine dayan\u0131r; M\u0131s\u0131r\u2019da milattan en az iki bin be\u015f y\u00fcz ve belki be\u015f bin y\u0131l \u00f6ncesine, Babil\u2019de milattan d\u00f6rt bin ya da belki alt\u0131 bin y\u0131l \u00f6ncesine uzan\u0131r; yani, de\u011fer yasas\u0131, be\u015f-yedi bin y\u0131ll\u0131k bir d\u00f6nem boyunca h\u00fck\u00fcm s\u00fcrm\u00fc\u015ft\u00fcr.<\/em>\u201d[30]<\/sup><\/a><\/p>\n

TAR\u0130HTE ZORUN ROL\u00dc<\/strong><\/p>\n

\u015eimdi \u201cde\u011fer yasas\u0131 da neymi\u015f?<\/em>\u201d, \u201cart\u0131 \u00fcr\u00fcn\u00fc de, art\u0131 de\u011feri de devlet s\u0131zd\u0131r\u0131r<\/em>\u201d tezi ya da teorisine gelmi\u015f bulunuyoruz. Bu, DM yazarlar\u0131 taraf\u0131ndan sadece devlet tart\u0131\u015fmalar\u0131nda de\u011fil, ama \u201cdemokratik modernite paradigmas\u0131<\/em>\u201d ileri s\u00fcr\u00fcl\u00fcrken de kullan\u0131ld\u0131\u011f\u0131n\u0131 \u015fimdiye kadar \u00e7ok kez g\u00f6rd\u00fc\u011f\u00fcm\u00fcz temel bir arg\u00fcman durumunda. Yine de 18. say\u0131s\u0131ndan ve \u00e7e\u015fitli DM yazarlar\u0131ndan birka\u00e7 hat\u0131rlatma yapal\u0131m.<\/p>\n

\u201cS\u0131n\u0131f\u0131 yaratan fazla \u00fcr\u00fcn de\u011fil, zihniyetteki par\u00e7alanm\u0131\u015fl\u0131k toplumsal yar\u0131lmaya g\u00f6t\u00fcrd\u00fc. Zihniyet temelinde devlet, tarihsel geli\u015fmeyi sapt\u0131rm\u0131\u015f ve toplumu par\u00e7alanmaya u\u011fratm\u0131\u015ft\u0131r.<\/em>\u201d (sf. 96)<\/p>\n

\u201cToplumsal art\u0131 de\u011fere el koymak i\u00e7in zor ve \u015fiddet ara\u00e7lar\u0131 egemenler a\u00e7\u0131s\u0131ndan ne denli gerekli ve zorunlu olmu\u015fsa…<\/em>\u201d (sf. 50)<\/p>\n

\u201cDevlet… s\u00fcrekli yay\u0131larak, farkl\u0131 toplumsal yap\u0131lar\u0131 egemenli\u011fi alt\u0131na almaya ve onlar\u0131n zenginliklerinin gasp\u0131na dayan\u0131r. Ya\u015fam\u0131 bu tarz bir s\u00f6m\u00fcr\u00fcye ba\u011fl\u0131 k\u0131lan, devlet tekelle\u015fmesi olmaktad\u0131r… Devlet bir s\u0131n\u0131fla\u015ft\u0131rma ayg\u0131t\u0131d\u0131r.<\/em>\u201d (sf. 95)<\/p>\n

\u201c\u0130ktidar ve devlet, esas olarak \u2018ekonomi olmayan ekonomi\u2019dir; yani ekonomiyi \u00fcretti\u011fi art\u0131k-\u00fcr\u00fcn ve de\u011ferleri s\u0131zd\u0131rma alan\u0131 olarak g\u00f6rmekte ve bu alanda tekel kurmaktad\u0131r.<\/em>\u201d (sf. 22)<\/p>\n

\u201c… \u0130ktidar\u0131n uygarl\u0131k ba\u011flam\u0131nda art\u0131k-\u00fcr\u00fcn\u00fc elde etmeye ve ele ge\u00e7irmeye y\u00f6nelik her t\u00fcrl\u00fc toplumsal faaliyet olarak tan\u0131mlanan do\u011fas\u0131…<\/em>\u201d[31]<\/sup><\/a><\/p>\n

Ekonomi dendi\u011finde do\u011fal ekonomiyi anlayan, zihni temelde devletin ekonomiye m\u00fcdahale ederek art\u0131 \u00fcr\u00fcn ve art\u0131 de\u011fere el koydu\u011funu, kendi haline kalsa \u201ctoplum<\/em>\u201dun b\u00fct\u00fcn zenginliklerin e\u015fit\u00e7e payla\u015f\u0131lmas\u0131n\u0131n bir yolunu bulabilece\u011fini, ama \u201cdevletli uygarl\u0131k<\/em>\u201d\u0131n buna olanak tan\u0131mad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnen DM yazarlar\u0131, \u201cart\u0131 de\u011fere el koymak i\u00e7in \u015fiddet ara\u00e7lar\u0131n\u0131n gerekli oldu\u011fu<\/em>\u201dna inan\u0131yorlar. Par\u00e7alanma ve \u00e7at\u0131\u015fmay\u0131 ger\u00e7ekte oldu\u011fu yerde, s\u0131n\u0131flar\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131nda ve s\u0131n\u0131flar aras\u0131nda de\u011fil, ama ba\u015fka yerde ar\u0131yor; ve yine ger\u00e7ekte i\u015fb\u00f6l\u00fcm\u00fcyle ba\u015flayarak \u00f6zel m\u00fclkiyet ve s\u00f6m\u00fcr\u00fcye dayal\u0131 \u00fcretim ili\u015fkilerince k\u00f6leci bir ekonomiye d\u00f6n\u00fc\u015fmek \u00fczere \u00e7\u00f6z\u00fclen \u201cekonomi<\/em>\u201dyi, d\u00fc\u015fsel d\u00fczlemde ezelden ebede varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrme u\u011fra\u015f\u0131ndaki \u201c\u0130kinci Do\u011fa<\/em>\u201d ya da barbarl\u0131k vb. gelenekleri ve kom\u00fcnleriyle \u201cdemokratik toplum<\/em>\u201d varsay\u0131yor; ve kapitalizmle devletin ya da \u201cdevletli uygarl\u0131k<\/em>\u201d\u0131n bu ahlak\u0131yla birlikte direnen \u201cekonomi = demokratik toplum<\/em>\u201da sald\u0131rd\u0131\u011f\u0131n\u0131 ileri s\u00fcr\u00fcyorlar. DM yazarlar\u0131na g\u00f6re, as\u0131l m\u00fccadele \u201cdevletli toplumla demokratik toplum aras\u0131nda<\/em>\u201d!..<\/p>\n

Oysa b\u00f6yle de\u011fildir. S\u00f6m\u00fcr\u00fcn\u00fcn ba\u015flamas\u0131 ve s\u0131n\u0131flar\u0131n var olmas\u0131 i\u00e7in devlet \u00f6n ko\u015ful olu\u015fturmaz, tersine, devlet i\u015fb\u00f6l\u00fcm\u00fc, de\u011fi\u015fim i\u00e7in \u00fcretim, s\u00f6m\u00fcr\u00fc ve s\u0131n\u0131flar\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131 ko\u015fullar\u0131n\u0131n ortas\u0131nda, onlar\u0131n \u00fcr\u00fcn\u00fc olarak do\u011far. Engels\u2019in D\u00fchring\u2019le bir tart\u0131\u015fmas\u0131 buna ili\u015fkindir.<\/p>\n

D\u00fchring, DM yazarlar\u0131n\u0131nki t\u00fcr\u00fcnden iddialarda bulunmu\u015ftur: \u201cSiyasal ili\u015fkiler bi\u00e7imi temel tarihsel \u00f6ge, ve iktisadi ba\u011f\u0131ml\u0131l\u0131klar da sadece bir sonu\u00e7 ya da \u00f6zel bir durum, yani her zaman ikinci dereceden olgulard\u0131r… en \u00f6nemli \u00f6geyi sadece dolayl\u0131 bir iktisadi g\u00fc\u00e7te de\u011fil, dolays\u0131z siyasal zorda aramak gerekir.<\/em>\u201d[32]<\/sup><\/a> Robinson Crusoe\u2019nun Cuma\u2019y\u0131 zorla k\u00f6lele\u015ftirmesini \u00f6rnek vermi\u015ftir. Engels\u2019in yan\u0131t\u0131 \u015f\u00f6yledir:<\/p>\n

\u201cBirinci plandaki siyasal eylemlerin tarihte kesin etken olduklar\u0131 fikri, tarih-yaz\u0131m\u0131n\u0131n kendisi kadar eskidir…<\/em> Bay D\u00fchring’in bug\u00fcne kadarki b\u00fct\u00fcn tarihin insan\u0131n insan taraf\u0131ndan k\u00f6lele\u015ftirilmesine indirgenebilece\u011fini s\u00f6ylemekte hakl\u0131 oldu\u011funu bir an i\u00e7in kabul edelim; gene de sorunun \u00f6z\u00fcne de\u011finmi\u015f olmaktan uzakta kal\u0131r\u0131z. \u00c7\u00fcnk\u00fc ilk \u00f6nce \u015fu sorulur: Robinson, Cuma’y\u0131 nas\u0131l k\u00f6lele\u015ftirebildi? Sadece keyfi i\u00e7in mi? Kesinlikle hay\u0131r. Tersine, Cuma’n\u0131n \u2018iktisadi\u2019 hizmete k\u00f6le ya da basit bir alet olarak ko\u015fuldu\u011funu… g\u00f6r\u00fcyoruz. Robinson, Cuma\u2019y\u0131, sadece Cuma, Robinson yarar\u0131na \u00e7al\u0131\u015fs\u0131n diye k\u00f6lele\u015ftirmi\u015ftir. Ve Robinson, Cuma\u2019n\u0131n \u00e7al\u0131\u015fmas\u0131ndan kendisi i\u00e7in nas\u0131l yarar sa\u011flayabilir? Sadece Cuma’n\u0131n, \u00e7al\u0131\u015fmas\u0131 ile, \u00e7al\u0131\u015fabilecek durumda kalmas\u0131 i\u00e7in Robinson’un ona vermek zorunda bulundu\u011fundan daha \u00e7ok ge\u00e7im arac\u0131 \u00fcretmesi yoluyla.<\/em>\u201d[33]<\/sup><\/a><\/p>\n

Yani? Cuma\u2019n\u0131n zorla k\u00f6lele\u015ftirilmesi, sadece, bu \u201czorla k\u00f6lele\u015ftirme<\/em>\u201d \u00f6ncesinde Cuma\u2019n\u0131n kendi ge\u00e7imi i\u00e7in \u00fcretti\u011finden daha fazlas\u0131n\u0131, yani bir art\u0131 \u00fcr\u00fcn\u00fc \u00fcretiyor olmas\u0131 ko\u015fuluyla olanakl\u0131d\u0131r. Ba\u015fka t\u00fcrl\u00fc bir k\u00f6lele\u015ftirme olanaks\u0131zd\u0131r. Engels devam eder:<\/p>\n

\u201cRobinson, \u2018elde k\u0131l\u0131\u00e7\u2019, Cuma’y\u0131 kendine k\u00f6le eder. Ama bu i\u015fi ba\u015farmas\u0131 i\u00e7in Robinson’un k\u0131l\u0131\u00e7tan ba\u015fka bir \u015feye daha gereksinmesi var. Bir k\u00f6le herkesin harc\u0131 de\u011fildir. Bir k\u00f6le kullanabilmek i\u00e7in, iki \u015feye sahip olmak gerek: ilkin k\u00f6lenin \u00e7al\u0131\u015fmas\u0131 i\u00e7in zorunlu alet ve nesnelere, ikinci olarak da, onu dar dar\u0131na besleme ara\u00e7lar\u0131na. \u00d6yleyse, k\u00f6leli\u011fin olanakl\u0131 olmas\u0131ndan \u00f6nce, \u00fcretimde belirli bir d\u00fczeye ula\u015f\u0131lm\u0131\u015f ve b\u00f6l\u00fc\u015f\u00fcmde belirli bir e\u015fitsizlik derecesinin ortaya \u00e7\u0131km\u0131\u015f olmas\u0131 gerek. Ve k\u00f6le \u00e7al\u0131\u015fmas\u0131n\u0131n b\u00fct\u00fcn bir toplumun egemen \u00fcretim bi\u00e7imi durumuna gelmesi i\u00e7in, \u00fcretim, ticaret ve servet birikiminde daha da b\u00fcy\u00fck bir art\u0131\u015fa gereksinme vard\u0131r…<\/em><\/p>\n

\u201c\u0130nsan\u0131n bir k\u00f6le hizmetine ba\u011flanmas\u0131, b\u00fct\u00fcn bi\u00e7imleri alt\u0131nda, k\u00f6lele\u015ftiren kimsede, onlar olmad\u0131k\u00e7a k\u00f6lele\u015ftirilen insan\u0131 kullanamayaca\u011f\u0131 i\u015f ara\u00e7lar\u0131n\u0131n sahipli\u011fini, ve ayr\u0131ca k\u00f6lecilikte de, onlar olmad\u0131k\u00e7a k\u00f6leyi ya\u015famda tutamayaca\u011f\u0131 ya\u015fama ara\u00e7lar\u0131n\u0131n sahipli\u011fini \u015fart ko\u015far. \u00d6yleyse, daha \u015fimdiden, her durumda ortalamay\u0131 a\u015fan belirli bir servet sahipli\u011fi \u015fart. Bu servet nas\u0131l do\u011fdu? Varsay\u0131m olarak, bunun \u00e7al\u0131nm\u0131\u015f, yani zor \u00fczerine dayanm\u0131\u015f olabilece\u011fi, ama bunun hi\u00e7 de zorunlu olmad\u0131\u011f\u0131 a\u00e7\u0131k. Bu servet, \u00e7al\u0131\u015fma, h\u0131rs\u0131zl\u0131k, ticaret, doland\u0131r\u0131c\u0131l\u0131k ile kazan\u0131lm\u0131\u015f olabilir. Ama, \u00e7al\u0131nabilmeden \u00f6nce, \u00e7al\u0131\u015fma ile kazan\u0131lm\u0131\u015f olmas\u0131 gerekir.<\/em><\/p>\n

\u201cGenel olarak, \u00f6zel m\u00fclkiyet tarihte hi\u00e7bir bi\u00e7imde h\u0131rs\u0131zl\u0131k ve zor sonucu olarak ortaya \u00e7\u0131kmaz. Tersine. O daha, baz\u0131 nesnelerle s\u0131n\u0131rl\u0131 da olsa, b\u00fct\u00fcn uygar halklar\u0131n eski do\u011fal topluluklar\u0131nda vard\u0131r. Daha bu toplulu\u011fun i\u00e7inde, meta bi\u00e7imini alana de\u011fin, \u00f6nce yabanc\u0131lar ile de\u011fi\u015fim i\u00e7inde geli\u015fir. Topluluk \u00fcr\u00fcnleri ne kadar meta bi\u00e7imini al\u0131r, yani ne kadar az \u00fcreticinin \u00f6z kullan\u0131m\u0131 ve ne kadar \u00e7ok bir de\u011fi\u015fim ere\u011fiyle \u00fcretilirlerse, de\u011fi\u015fim, hatta topluluk i\u00e7inde bile, ne kadar ilkel do\u011fal i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn yerini al\u0131rsa, \u00e7e\u015fitli topluluk \u00fcyelerinin servet durumu o kadar e\u015fitsiz bir duruma gelir, eski toprak m\u00fclkiyeti ortakl\u0131\u011f\u0131 o kadar derin bir bi\u00e7imde a\u015f\u0131n\u0131r, topluluk bir k\u00fc\u00e7\u00fck toprak sahibi k\u00f6yl\u00fcler k\u00f6y\u00fc olarak da\u011f\u0131lmaya o kadar \u00e7abuk gider.<\/em><\/p>\n

\u201c\u00d6zel m\u00fclkiyetin kuruldu\u011fu her yerde, bu, de\u011fi\u015fmi\u015f \u00fcretim ve de\u011fi\u015fim ili\u015fkilerinin sonucudur, ve \u00fcretimin artmas\u0131 ve ticaretin geli\u015fmesine yarar, – \u00f6yleyse \u00f6zel m\u00fclkiyetin kurulu\u015fu, iktisadi nedenlere dayan\u0131r. Zor, bu i\u015fte hi\u00e7 bir rol oynamaz. H\u0131rs\u0131z\u0131n, ba\u015fkas\u0131n\u0131n mal\u0131n\u0131 kendine mal edebilmesinden \u00f6nce, \u00f6zel m\u00fclkiyet kurumunun var olmas\u0131 gerekti\u011fi, yani zorun, eldecili\u011fe ger\u00e7i yer de\u011fi\u015ftirtebildi\u011fi, ama \u00f6zel m\u00fclkiyeti \u00f6zel m\u00fclkiyet olarak meydana getiremedi\u011fi a\u00e7\u0131kt\u0131r!<\/em>\u201d[34]<\/sup><\/a><\/p>\n

Ve Engels, son olarak, \u00f6nceden \u00fcretilmi\u015f olmas\u0131 gerekti\u011fini belirtmek \u00fczere, Robinson\u2019un Cuma\u2019y\u0131 k\u00f6lele\u015ftirece\u011fi k\u0131l\u0131c\u0131 nereden buldu\u011funu sorar:<\/p>\n

\u201cRobinson, Cuma’y\u0131 \u2018elde k\u0131l\u0131\u00e7\u2019 k\u00f6lele\u015ftirir. K\u0131l\u0131c\u0131 nerden alm\u0131\u015f? Robinson \u00f6yk\u00fclerinin d\u00fc\u015fsel adalar\u0131nda bile, k\u0131l\u0131\u00e7lar, \u015fimdiye de\u011fin, a\u011fa\u00e7lar \u00fczerinde bitmez ve Bay D\u00fchring bu soruyu yan\u0131ts\u0131z b\u0131rak\u0131r.<\/em>\u201d DM\u2019nin devletinin ve onun \u015fiddet ve zor aletlerinin hangi a\u011fa\u00e7lar \u00fczerinde bitti\u011fini d\u00fc\u015f\u00fcnd\u00fcr\u00fcr! Engels s\u00fcrd\u00fcr\u00fcr:<\/p>\n

\u201c…ama kullan\u0131lmas\u0131 i\u00e7in \u00e7ok ger\u00e7ek \u00f6nko\u015fullar, \u00f6zellikle en yetkin olanlar\u0131n o kadar yetkin olmayanlar\u0131 alt etti\u011fi aletler istedi\u011fini; ayr\u0131ca bu aletlerin \u00fcretilmesi gerekti\u011fini, bunun da en yetkin zor ara\u00e7lar\u0131, kabaca s\u00f6ylemek gerekirse en yetkin silahlar \u00fcreticisinin, o kadar yetkin olmayanlar\u0131n \u00fcreticisini yendi\u011fi anlam\u0131na geldi\u011fini, ve k\u0131sacas\u0131 zorun utkusunun silah \u00fcretimine, ve silah \u00fcretiminin de genel olarak \u00fcretime, yani … \u2018iktisadi g\u00fc\u00e7\u2019e, \u2018iktisadi durum\u2019a, zorun emrinde bulunan maddi ara\u00e7lara dayand\u0131\u011f\u0131n\u0131, en \u00e7ocuksu belitler amat\u00f6r\u00fc bile ku\u015fkusuz d\u00fc\u015f\u00fcnecektir.<\/em><\/p>\n

\u201cZor, bug\u00fcn ordu ve donanma demektir, ve her ikisi de, hepimizin zarar\u0131n\u0131 \u00e7ekerek bildi\u011fimiz gibi, \u2018tuzluya oturur\u2019. Ama zor, para yapamaz, olsa olsa, daha \u00f6nce para yapm\u0131\u015f bulunan ki\u015fiyi soyup sa\u011fana \u00e7evirebilir… Demek ki, paran\u0131n, sonunda, iktisadi \u00fcretim yolu ile sa\u011flanm\u0131\u015f olmas\u0131 gerekir; demek ki, zor, bir kez daha, kendisine silahlanma ve aletlerini koruma ara\u00e7lar\u0131n\u0131 sa\u011flayan iktisadi durum taraf\u0131ndan belirlenir. Ama bu yetmez. \u0130ktisadi \u00f6nko\u015fullara hi\u00e7bir \u015fey ordu ve donanmadan daha \u00e7ok ba\u011fl\u0131 de\u011fildir. Silahlanma, bile\u015fim, \u00f6rg\u00fctlenme, taktik ve strateji, her \u015feyden \u00f6nce, \u00fcretim ve ula\u015ft\u0131rma olanaklar\u0131 taraf\u0131ndan, her durumda ula\u015f\u0131lm\u0131\u015f bulunan d\u00fczeye ba\u011fl\u0131d\u0131r.<\/em>\u201d[35]<\/sup><\/a><\/p>\n

Peki, k\u0131l\u0131\u00e7 nereden gelmi\u015ftir?<\/p>\n

DM yazarlar\u0131n\u0131n Robinson ve Cuma\u2019lar\u0131 yok, ama i\u015fin asl\u0131 de\u011fi\u015fmiyor. Onlar da k\u00f6lele\u015ftirme dahil, s\u0131n\u0131flar\u0131n olu\u015fumunu, \u201cart\u0131 \u00fcr\u00fcn\u00fcn s\u0131zd\u0131r\u0131lmas\u0131<\/em>\u201dn\u0131, siyasal zorun, devletin i\u015fi say\u0131yorlar.<\/p>\n

Oysa tarih g\u00f6steriyor ki, insan, ba\u015flang\u0131c\u0131ndan bu yana av ya da kom\u015fu kabilelerle sava\u015f arac\u0131 olarak kulland\u0131\u011f\u0131 aletlerle birlikte ya\u015fayageldi. Devlet olmaks\u0131z\u0131n da bu aletler vard\u0131. Daha vah\u015fet \u00e7a\u011f\u0131 i\u00e7indeyken, kabaca yontma ve giderek cilal\u0131 ta\u015ftan ba\u015flay\u0131p yay, kiri\u015f ve ok gibi av\u0131 ola\u011fan bir u\u011fra\u015f haline getiren bulu\u015flar ve nihayet demirin bulunmas\u0131yla k\u0131l\u0131\u00e7 insan topluluklar\u0131n\u0131n elindeydi. Farkl\u0131 topluluklar\u0131n birbirleriyle sava\u015fmalar\u0131, hatta birbirlerini av hayvan\u0131 olarak g\u00f6rmeleri i\u00e7in de devletin ortaya \u00e7\u0131km\u0131\u015f olmas\u0131 gerekmiyordu. Bu \u00e7a\u011flar boyunca, toplumun her bireyi, silaha sahip olmakta ve kullanmakta e\u015fitti. \u00c7ok uzun \u00e7a\u011flar boyunca devam eden, her bireyin cinsiyet ayr\u0131m\u0131 olmaks\u0131z\u0131n silah kullanabildi\u011fi bu toplumsal yap\u0131, toplumsal i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn ilerleyi\u015fi ve s\u0131n\u0131flar\u0131n do\u011fu\u015fu ile par\u00e7alanm\u0131\u015f ve devlet, i\u015fte bu andan itibaren silah\u0131 tekel alt\u0131na alan bir kurum olarak karakterize olmu\u015ftur. B\u00fct\u00fcn tarihsel veriler, devletin bir zihniyet olarak ya da bir zihnin eseri halinde de\u011fil, s\u0131n\u0131flara b\u00f6l\u00fcnm\u00fc\u015f olman\u0131n yaratt\u0131\u011f\u0131 bir bask\u0131 arac\u0131 olarak do\u011fdu\u011funu g\u00f6stermektedir. Devlet, \u201cs\u0131n\u0131fla\u015ft\u0131rma ayg\u0131t\u0131<\/em>\u201d olmad\u0131\u011f\u0131 gibi, art\u0131 \u00fcr\u00fcn\u00fcn gasp\u0131n\u0131n da aleti de\u011fildir. Ama o, s\u0131n\u0131flara b\u00f6l\u00fcnm\u00fc\u015f s\u00f6m\u00fcr\u00fc toplumlar\u0131nda art\u0131 \u00fcr\u00fcn\u00fcn gasp edilmesinin, s\u00f6m\u00fcr\u00fcn\u00fcn s\u00fcrd\u00fcr\u00fclmesinin ko\u015fullar\u0131n\u0131n garantiye al\u0131nmas\u0131n\u0131n arac\u0131d\u0131r. Silah\u0131n \u201c\u00f6zel eller<\/em>\u201dde toplanarak tekel alt\u0131na al\u0131nmas\u0131, bunun gereklerinden biridir.<\/p>\n

[1]<\/sup><\/a> Haydar Erg\u00fcl, DM, S\u0131n\u0131f De\u011fil Kom\u00fcnalite, say\u0131 18, sf. 91<\/p>\n

[2]<\/sup><\/a> M. Sat\u0131lm\u0131\u015f, DM, say\u0131 18, sf. 82<\/p>\n

[3]<\/sup><\/a> \u00d6calan, DM, say\u0131 18, sf. 14<\/p>\n

[4]<\/sup><\/a> Agy, sf. 24<\/p>\n

[5]<\/sup><\/a> Agy, sf. 22<\/p>\n

[6]<\/sup><\/a> ab\u00e7.<\/p>\n

[7]<\/sup><\/a> Agy, sf. 23<\/p>\n

[8]<\/sup><\/a> Agy, sf. 10<\/p>\n

[9]<\/sup><\/a> Agy, sf. 23<\/p>\n

[10]<\/sup><\/a> Agy, sf. 14<\/p>\n

[11]<\/sup><\/a> Halil Da\u011f, DM, Marksizmde \u0130ktidar ve Devlet Sorunu, say\u0131 18, sf. 122<\/p>\n

[12]<\/sup><\/a> Haydar Erg\u00fcl, DM, S\u0131n\u0131f De\u011fil Kom\u00fcnalite, say\u0131 18, sf. 96<\/p>\n

[13]<\/sup><\/a> Ahmet Cemal, DM, Marksizmin \u0130ktidar, Bilgi ve Sermaye Birikimine Yakla\u015f\u0131m\u0131, s. 18, sf. 50<\/p>\n

[14]<\/sup><\/a> Haydar Erg\u00fcl, DM, S\u0131n\u0131f De\u011fil Kom\u00fcnalite, say\u0131 18, sf. 95<\/p>\n

[15]<\/sup><\/a> A. \u00d6calan, DM, say\u0131 18, sf. 25-26<\/p>\n

[16]<\/sup><\/a> Agy, sf. 20<\/p>\n

[17]<\/sup><\/a> DM, say\u0131 18, sf. 5<\/p>\n

[18]<\/sup><\/a> Engels, Ailenin, \u00d6zel M\u00fclkiyetin ve Devletin K\u00f6keni, sf. 175<\/p>\n

[19]<\/sup><\/a> A. \u00d6calan, DM, say\u0131 18, sf. 20<\/p>\n

[20]<\/sup><\/a> A. \u00d6calan, DM, say\u0131 18, sf. 22<\/p>\n

[21]<\/sup><\/a> A. \u00d6calan, DM, say\u0131 18, sf. 20<\/p>\n

[22]<\/sup><\/a> Lenin, Emperyalizm, sf. 25-26<\/p>\n

[23]<\/sup><\/a> Marx, Kapital, c. 3, sf. 619<\/p>\n

[24]<\/sup><\/a> Marx, Kapital, c. 3, sf. 355<\/p>\n

[25]<\/sup><\/a> A. \u00d6calan, DM, say\u0131 18, sf. 18-19<\/p>\n

[26]<\/sup><\/a> Marx, Kapital, c. 3, sf. 639<\/p>\n

[27]<\/sup><\/a> Marx, Kapital, c.3, sf. 269<\/p>\n

[28]<\/sup><\/a> Marx, Kapital, c.3, sf. 270<\/p>\n

[29]<\/sup><\/a> Marx, Kapital, c.3, sf. 483<\/p>\n

[30]<\/sup><\/a> Engels, Kapital, c. 3, sf. 714-715<\/p>\n

[31]<\/sup><\/a> Halil Da\u011f, DM, Marksizmde \u0130ktidar ve Devlet Sorunu, say\u0131 18, sf. 120<\/p>\n

[32]<\/sup><\/a> Anti-D\u00fchring, sf. 266, Sol Yay., 2. Bask\u0131<\/p>\n

[33]<\/a> Age, sf. 267<\/p>\n

[34]<\/a> Age, sf. 268-270<\/p>\n

[35]<\/sup><\/a> Age, sf. 276-277<\/p>\n","protected":false},"excerpt":{"rendered":"

Kadir Yal\u00e7\u0131n KAP\u0130TAL\u0130ZM VE DEVLET \u201cELE\u015eT\u0130R\u0130S\u0130\u201dN\u0130N \u0130\u00c7\u0130 BO\u015e Demokratik Modernite dergisini y\u00fczeysel olarak okuyanlar, dergiye ad\u0131n\u0131 veren ve \u201cinsani kutsiyetler\u201dle, \u201ctoplumun \u00f6z zihni de\u011ferleri\u201d ve \u201cahlaki gelenekler\u201din korunmas\u0131 olarak tan\u0131mlanan \u201cdemokratik modernite\u201dnin \u201ckapitalist modernite\u201dnin alternatifi varsay\u0131larak \u00f6nerilmesine ve devletin \u201cb\u00fct\u00fcn k\u00f6t\u00fcl\u00fcklerin kayna\u011f\u0131\u201d olarak su\u00e7lanmas\u0131 ve \u201clanetli\u201d say\u0131lmas\u0131na bakarak, kapitalizm ve burjuva devletin s\u0131k\u0131 bir ele\u015ftiriden ge\u00e7irildi\u011fini d\u00fc\u015f\u00fcneceklerdir. \u00d6yle olmad\u0131\u011f\u0131n\u0131 g\u00f6rece\u011fiz. […]<\/p>\n","protected":false},"author":2,"featured_media":353,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_themeisle_gutenberg_block_has_review":false,"footnotes":""},"categories":[477,370,328],"tags":[],"class_list":["post-274","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-8-sayi-temmuz-2017","category-kuram","category-kadir-yalcin"],"yoast_head":"\nDemokratik Modernite ve devlet \u2013 2<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/teoriveeylem.net\/tr\/2017\/07\/07\/demokratik-modernite-ve-devlet-2\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:locale:alternate\" content=\"en_EN\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Demokratik Modernite ve devlet \u2013 2\" \/>\n<meta property=\"og:description\" content=\"Kadir Yal\u00e7\u0131n KAP\u0130TAL\u0130ZM VE DEVLET \u201cELE\u015eT\u0130R\u0130S\u0130\u201dN\u0130N \u0130\u00c7\u0130 BO\u015e Demokratik Modernite dergisini y\u00fczeysel olarak okuyanlar, dergiye ad\u0131n\u0131 veren ve \u201cinsani kutsiyetler\u201dle, \u201ctoplumun \u00f6z zihni de\u011ferleri\u201d ve \u201cahlaki gelenekler\u201din korunmas\u0131 olarak tan\u0131mlanan \u201cdemokratik modernite\u201dnin \u201ckapitalist modernite\u201dnin alternatifi varsay\u0131larak \u00f6nerilmesine ve devletin \u201cb\u00fct\u00fcn k\u00f6t\u00fcl\u00fcklerin kayna\u011f\u0131\u201d olarak su\u00e7lanmas\u0131 ve \u201clanetli\u201d say\u0131lmas\u0131na bakarak, kapitalizm ve burjuva devletin s\u0131k\u0131 bir ele\u015ftiriden ge\u00e7irildi\u011fini d\u00fc\u015f\u00fcneceklerdir. \u00d6yle olmad\u0131\u011f\u0131n\u0131 g\u00f6rece\u011fiz. 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