{"id":322,"date":"2017-08-01T10:00:53","date_gmt":"2017-08-01T07:00:53","guid":{"rendered":"http:\/\/teoriveeylem.net\/?p=322"},"modified":"2023-01-18T16:15:27","modified_gmt":"2023-01-18T13:15:27","slug":"demokratik-modernite-ve-devlet-3-burjuva-devletle-uzlasma-teorisi","status":"publish","type":"post","link":"https:\/\/teoriveeylem.net\/tr\/2017\/08\/01\/demokratik-modernite-ve-devlet-3-burjuva-devletle-uzlasma-teorisi\/","title":{"rendered":"Demokratik Modernite ve devlet \u2013 3: Burjuva devletle uzla\u015fma teorisi"},"content":{"rendered":"

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

Ge\u00e7en say\u0131m\u0131zda, bitirirken insan topluluklar\u0131n\u0131n \u2013neredeyse ayaklar\u0131 \u00fczerine dikilip ellerinin serbest kalmas\u0131yla e\u015f zamanl\u0131 olarak\u2013 \u00f6nce avc\u0131l\u0131k ve ard\u0131ndan tar\u0131mda, ama ayn\u0131 zamanda kom\u015fu kabilelerle \u00e7at\u0131\u015fmalarda kulland\u0131klar\u0131 aletlerle birlikte var olduklar\u0131n\u0131 belirtmi\u015f ve Engels\u2019ten aktarmalarla zor teorisi ya da tarihte zorun rol\u00fc \u00fczerinde durmu\u015ftuk. Devletin, toplumsal i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn belirli bir a\u015famas\u0131nda, \u00fcretici g\u00fc\u00e7lerin, \u00fcreticilerin kendi t\u00fckettiklerinden fazlas\u0131n\u0131 \u00fcretebilir olduklar\u0131 geli\u015fme d\u00fczeyinde, belirli say\u0131da insan\u0131n, \u00e7al\u0131\u015fmadan, ama kendi adlar\u0131na \u00e7al\u0131\u015ft\u0131rd\u0131klar\u0131 insanlar\u0131n \u00fcrettiklerinin bir b\u00f6l\u00fcm\u00fcne m\u00fclk sahibi niteli\u011fiyle sahip \u00e7\u0131kmalar\u0131n\u0131n olanakl\u0131 hale gelmesine ba\u011fl\u0131 olarak s\u0131n\u0131flar\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131 ko\u015fullarda, en ba\u015fta bu aletlerin, toplumun \u00fcretici \u00e7o\u011funlu\u011funu bask\u0131 alt\u0131nda tutma ve tepkilerini yat\u0131\u015ft\u0131r\u0131p bast\u0131rmak \u00fczere, zor aletleri olarak \u00f6zel ellerde toplanmas\u0131yla ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 s\u00f6ylemi\u015ftik.<\/p>\n

Son olarak y\u00fcr\u00fctt\u00fc\u011f\u00fcm\u00fcz tart\u0131\u015fma; DM yazarlar\u0131n\u0131n ileri s\u00fcrd\u00fckleri gibi devletin s\u0131n\u0131flar\u0131 yaratan bir s\u0131n\u0131fla\u015ft\u0131rma ve s\u00f6m\u00fcr\u00fc ayg\u0131t\u0131 olmad\u0131\u011f\u0131, s\u00f6m\u00fcr\u00fcn\u00fcn ve \u00f6yleyse \u00f6zel m\u00fclkiyetin ve s\u0131n\u0131flar\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131n, devletin varl\u0131\u011f\u0131n\u0131 ve \u201ctekelci yap\u0131s\u0131<\/em>\u201dn\u0131 ekonomiye dayatarak onu egemenlik alt\u0131na almas\u0131n\u0131, \u00f6zetle bir siyasal zoru gerektirmedi\u011fi, ama bir \u015fiddet aleti ve siyasal zor ayg\u0131t\u0131 olarak, devletin kendisinin, \u00fcretim ve de\u011fi\u015fim s\u00fcre\u00e7leriyle ekonominin s\u0131n\u0131flar\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131na g\u00f6t\u00fcren geli\u015fmesinin bir \u00fcr\u00fcn\u00fc ve verili ekonomik durumun ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131lamak \u00fczere, onun hizmetinde olu\u015fup geli\u015fti\u011fiydi.<\/p>\n

Bu tart\u0131\u015fma gerekliydi; \u00e7\u00fcnk\u00fc DM yazarlar\u0131 \u00f6rne\u011fin \u201c… 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<\/em>\u201d[1]<\/a> oldu\u011fu \u00fczerinde duruyor, devletin \u201cbir s\u0131n\u0131fla\u015ft\u0131rma ayg\u0131t\u0131<\/em>\u201d oldu\u011funu iddia ediyorlard\u0131: \u201cSan\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[2]<\/a> \u00d6calan da alt\u0131n\u0131 \u00e7izmekteydi: \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.<\/em>\u201d[3]<\/a><\/p>\n

Engels\u2019e ba\u015fvurmu\u015ftuk; ancak kom\u00fcnal toplumun ba\u011fr\u0131nda k\u00f6lecili\u011fin ve devletin ortaya \u00e7\u0131k\u0131\u015f\u0131 ve i\u015flevine ili\u015fkin s\u00f6yledi\u011fi bir \u00f6zl\u00fc s\u00f6z\u00fc de burada aktaral\u0131m: \u201cZor,… iktisadi durumu egemenlik alt\u0131na alacak yerde, tersine, zorla iktisadi durumun hizmetine ko\u015fuldu.<\/em>\u201d[4]<\/a><\/p>\n

*<\/p>\n

Devletin s\u0131n\u0131flar\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131 s\u00fcrecinin bir \u00fcr\u00fcn\u00fc olarak m\u0131 ortaya \u00e7\u0131kt\u0131\u011f\u0131, yoksa DM yazarlar\u0131n\u0131n iddia ettikleri gibi s\u0131n\u0131flar\u0131 bizzat devletin mi yaratt\u0131\u011f\u0131 tart\u0131\u015fmas\u0131 \u015fundan \u00f6nemlidir: DM, s\u0131n\u0131f, s\u0131n\u0131f m\u00fccadelesi ve \u201cdar<\/em>\u201d dedi\u011fi \u201cs\u0131n\u0131f bak\u0131\u015f a\u00e7\u0131s\u0131<\/em>\u201d gibi kavramlar ve ku\u015fkusuz onlar\u0131n belirtti\u011fi olgulardan hi\u00e7 haz etmemekte; s\u0131n\u0131flar\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131yla s\u0131n\u0131f m\u00fccadelesinin \u201ctarihin motoru<\/em>\u201d oldu\u011funu, insanlar bilin\u00e7li varl\u0131klar olarak kendi tarihlerini yapmakla birlikte, tarihin ilerleyi\u015finin \u00e7er\u00e7evesinin, genel olarak toplumsal, siyasal ve entelekt\u00fcel ya\u015fam s\u00fcrecini ko\u015fulland\u0131ran maddi ya\u015fam\u0131n \u00fcretim tarz\u0131 ve insanlar\u0131n zorunlu olarak kurduklar\u0131 \u00fcretim ili\u015fkilerinin olu\u015fturdu\u011fu toplumun iktisadi yap\u0131s\u0131 taraf\u0131ndan belirlendi\u011fini kabullenmeyip reddetmektedir. S\u0131ras\u0131yla yerine ge\u00e7irmekte oldu\u011fu, olumsuzlu\u011fuyla S\u00fcmer rahibi olarak \u201ckurnaz adam<\/em>\u201d \u015fahs\u0131nda bizatihi zihnin, onun taraf\u0131ndan icat edilmi\u015f kurumlar\u0131yla devletin, \u201cdevletli duru\u015f<\/em>\u201dun ve iktidar sahibi \u201cdevletli uygarl\u0131k<\/em>\u201d egemenlerinin; olumlu yan\u0131nda ise \u201ctoplumun dokusunu te\u015fkil eden zihniyetin sabitleri<\/em>\u201dnin, \u201cinsanl\u0131k i\u00e7in sabitler olmas\u0131 gereken toplumlar\u0131n manevi d\u00fcnyas\u0131n\u0131n<\/em>\u201d, \u201cinsani kutsiyetler<\/em>\u201d ve \u201cahlaki gelenekler<\/em>\u201diyle \u201ckom\u00fcnal demokratik duru\u015f<\/em>\u201dun, onlar\u0131n maddi dayana\u011f\u0131 olarak \u201c\u0130kinci<\/em>\u201d ya da \u201ctoplumsal do\u011fa<\/em>\u201d olarak tan\u0131mlanan ve \u2013bozu\u015fup bozu\u015fmad\u0131\u011f\u0131 \u00fczerinde durulmadan\u2013 d\u00fcnden bug\u00fcne geldi\u011fi ve devletli duru\u015fa direndi\u011fi varsay\u0131lan \u201ctoplum<\/em>\u201dun ve s\u0131n\u0131f m\u00fccadelesinin yerine \u201ctarihin motoru<\/em>\u201dnu vermek \u00fczere devletli toplumla do\u011fal toplumun m\u00fccadelesinin belirleyicili\u011fidir.<\/p>\n

Kapitalizm, kapitalist \u00fcretim (ya da m\u00fclkiyet) ili\u015fkileri, kapitalizmin \u00fczerine kurulu oldu\u011fu uzla\u015fmaz \u00e7eli\u015fki olarak emek-sermaye ve i\u015f\u00e7i s\u0131n\u0131f\u0131-burjuvazi aras\u0131ndaki \u00e7eli\u015fme, tarihi ilerletecek olan \u00e7at\u0131\u015fma halindeki burjuvaziyle i\u015f\u00e7i s\u0131n\u0131f\u0131 aras\u0131ndaki s\u0131n\u0131f m\u00fccadelesi ve tarihin devrimci \u00f6znesi olarak i\u015f\u00e7i s\u0131n\u0131f\u0131 ve sosyalist devrimle devlet cihaz\u0131 par\u00e7alan\u0131p burjuvazinin iktidar\u0131 devrilerek, ekonomik oldu\u011fu kadar siyasal egemenli\u011fi elinde toplam\u0131\u015f burjuvazi ve kapitalizmin tasfiye edilmesi de\u011fil; ama yerlerine, 13. yy. Venedik\u2019i bir yana S\u00fcmerlerde bile oldu\u011fu d\u00fc\u015f\u00fcn\u00fclen muhayyel bir \u201ckapitalizm<\/em>\u201d ve \u201ci\u015f\u00e7iler<\/em>\u201dle \u201ct\u00fcccarlar<\/em>\u201d soyutlu\u011fundan s\u00f6z edili\u015fi say\u0131lmazsa, \u201cdevletli uygarl\u0131k<\/em>\u201d, \u201cegemenler<\/em>\u201d, \u201cdevletli uygarl\u0131kla demokratik uygarl\u0131k aras\u0131ndaki temel \u00e7eli\u015fme<\/em>\u201d ve \u201cdemokratik toplumun direni\u015fi<\/em>\u201d, \u201cdemokratik kom\u00fcnal toplumsal ve politik de\u011ferler<\/em>\u201d ve dayana\u011f\u0131 olarak \u201ctoplumsal \u00e7okluklar<\/em>\u201d ya da \u201cdevlet d\u0131\u015f\u0131 toplum bile\u015fenleri<\/em>\u201dyle, m\u00fccadele platformu olarak, onlar\u0131n devletle uzla\u015fmalar\u0131n\u0131n konmas\u0131 \u2013\u201cdemokratik uygarl\u0131k manifestosu<\/em>\u201dnun asl\u0131 ve \u00f6zeti budur!<\/p>\n

Detaya girelim.<\/p>\n

*<\/p>\n

\u00d6calan\u2019dan ba\u015flayarak, DM yazarlar\u0131, \u00e7ok\u00e7a \u201ckapitalist modernite<\/em>\u201dnin k\u00f6t\u00fcl\u00fc\u011f\u00fcyle \u201cdevletin lanetli<\/em>\u201dli\u011finden s\u00f6z a\u00e7ar ve kapitalizmle devleti hedefe koyuyor gibi yaparak, g\u00f6r\u00fcn\u00fc\u015fte b\u00fct\u00fcn paradigmalar\u0131n\u0131 \u201ckapitalist modernite<\/em>\u201d ve devlet kar\u015f\u0131tl\u0131\u011f\u0131 \u00fczerine kurarlar. Asl\u0131 farkl\u0131d\u0131r.<\/p>\n

\u201cKapitalizm<\/em>\u201d dedikleri \u015feyin, i\u015f\u00e7i s\u0131n\u0131f\u0131yla burjuvazi ve emekle sermaye aras\u0131ndaki uzla\u015fmaz kar\u015f\u0131tl\u0131\u011fa dayal\u0131 bilinen kapitalizmle alakas\u0131 olmayan, s\u00f6m\u00fcr\u00fc ili\u015fkilerinin daha S\u00fcmerlerle ortaya \u00e7\u0131km\u0131\u015f ilk bi\u00e7imlerine dayanan toplumsal \u00f6rg\u00fctlenme bi\u00e7iminden ba\u015flayarak, b\u00fct\u00fcn s\u00f6m\u00fcr\u00fcc\u00fc toplum bi\u00e7imlerini kapsayan ve hemen kom\u00fcnal toplumun ard\u0131 s\u0131ra tarih sahnesine \u00e7\u0131kan bir hayal \u00fcr\u00fcn\u00fc oldu\u011funu g\u00f6rm\u00fc\u015ft\u00fck. Buna \u201cs\u0131n\u0131fl\u0131<\/em> devlet<\/em>\u201d, \u201cdevletli uygarl\u0131k<\/em>\u201d ya da d\u00fcped\u00fcz \u201cuygarl\u0131k toplumu<\/em>\u201d diyorlar ve \u201ckapitalist modernite<\/em>\u201d ad\u0131n\u0131 takt\u0131klar\u0131 \u015feyle ayn\u0131 \u015fey oldu\u011funu varsay\u0131yorlar.<\/p>\n

Yine g\u00f6rm\u00fc\u015ft\u00fck ki, k\u00f6leci, feodal ve kapitalist toplum bi\u00e7imlerini birbirlerinden ay\u0131rt etmiyor, bu bi\u00e7imlerin birbirlerinden farklar\u0131n\u0131 \u00f6nemli saymayarak t\u00fcm\u00fcn\u00fc tek bir \u201cdevletli uygarl\u0131k<\/em>\u201d ba\u015fl\u0131\u011f\u0131 alt\u0131nda topluyor ve \u201cilkel, k\u00f6leci, feodal, kapitalist ve sosyalist gibi \u00e7izgisel ilerlemeci yakla\u015f\u0131mlar fazlas\u0131yla dogmatiktir<\/em>\u201d d\u00fc\u015f\u00fcncesiyle \u00fc\u00e7 toplum bi\u00e7imi tan\u0131yorlard\u0131: \u201c\u0130lkel klan toplumu, s\u0131n\u0131fl\u0131 devlet veya uygarl\u0131k toplumu, demokratik \u00e7oklu toplum.<\/em>\u201d[5]<\/a><\/p>\n

TAR\u0130HSEL GEL\u0130\u015eMEN\u0130N TEMEL \u00c7EL\u0130\u015eMES\u0130<\/strong><\/p>\n

Tarihin motoru ya da hareket ettiricisini de buradan t\u00fcretiyor; her ne kadar \u201ctarihin d\u00fcz bir \u00e7izgi boyunca ilerledi\u011fi<\/em>\u201dnin tasarlanmas\u0131na sert bi\u00e7imde kar\u015f\u0131 \u00e7\u0131k\u0131yorlarsa da, paradigmalar\u0131n\u0131n bir \u00e7eli\u015fmesini olu\u015fturmak \u00fczere, toplumlar\u0131n geli\u015fmesi ya da tarihin ilerlemesinin temel \u00e7eli\u015fmesinin \u201cdevlet\u00e7i uygarl\u0131kla demokratik uygarl\u0131k<\/em>\u201d, \u201cdemokratik kom\u00fcnal toplum g\u00fc\u00e7leri<\/em>\u201dyle \u201cuygarl\u0131k toplumu aras\u0131nda<\/em>\u201d oldu\u011funu ileri s\u00fcr\u00fcyorlar:<\/p>\n

\u201c…tarihin temel geli\u015fim motorunun s\u0131n\u0131f \u00e7eli\u015fki ve \u00e7at\u0131\u015fmalar\u0131 oldu\u011funu s\u00f6ylemek ger\u00e7ek\u00e7i de\u011fildir<\/strong>. S\u0131n\u0131f olgusu temel \u00e7eli\u015fme de\u011fil, tali bir \u00e7eli\u015fme, yani ikincil bir \u00e7eli\u015fme olarak de\u011ferlendirilebilir. Temel \u00e7eli\u015fme, devlet\u00e7i uygarl\u0131kla demokratik uygarl\u0131k aras\u0131ndad\u0131r<\/strong>. Di\u011fer t\u00fcm toplumsal \u00e7eli\u015fmeler bu temel \u00e7eli\u015fmenin ikincil derecedeki \u00e7eli\u015fmeleridir ve ona ba\u011fl\u0131 olarak \u00e7\u00f6z\u00fcme giderler.<\/em><\/p>\n

\u201cEsas<\/em><\/strong> al\u0131nmas\u0131 gereken demokratik uygarl\u0131k de\u011ferleri<\/strong>dir. Devrimci<\/strong> olan onlard\u0131r. Kom\u00fcnal de\u011ferlerdir, kom\u00fcnalitede s\u0131n\u0131f yoktur, s\u00f6m\u00fcr\u00fc ve bask\u0131 s\u00f6z konusu de\u011fildir. Devlet \u00f6ncesi s\u00fcre\u00e7te ger\u00e7ekle\u015fen toplumsal hakikat ile<\/strong> 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 aras\u0131ndaki \u00e7at\u0131\u015fma<\/strong> olmaktad\u0131r.<\/em>\u201d[6]<\/a><\/p>\n

S\u0131n\u0131flar ve s\u0131n\u0131f m\u00fccadelesi bir \u00e7\u0131rp\u0131da tarih yap\u0131c\u0131l\u0131\u011f\u0131n d\u0131\u015f\u0131na s\u00fcp\u00fcr\u00fclm\u00fc\u015f ve tarihin gidi\u015fat\u0131, maddi birer g\u00fc\u00e7 olu\u015flar\u0131 tart\u0131\u015fmal\u0131 \u201cdemokratik uygarl\u0131k de\u011ferleri<\/em>\u201dne emanet edilmi\u015ftir! Ya da maddi olgu ya da ili\u015fkiler aran\u0131yorsa, g\u00f6zler, \u201cdevlet \u00f6ncesi<\/em>\u201d \u201ctoplumsal hakikat<\/em>\u201dlere \u00e7evrilmelidir. \u00c7evrildi\u011finde g\u00f6r\u00fclecek olan, \u201cvah\u015fet<\/em>\u201d d\u00f6nemi bir yana, bu \u201ctoplumsal hakikat<\/em>\u201din \u00f6z\u00fcn\u00fc yaban\u0131ll\u0131k ve ard\u0131ndan barbarl\u0131\u011f\u0131n olu\u015fturdu\u011fudur. Ancak s\u0131n\u0131flar ve s\u0131n\u0131f m\u00fccadelesinin yerine ge\u00e7irilmek \u00fczere, politik m\u00fccadele \u201csahnesi<\/em>\u201dnin d\u00fczenlenmesi ve g\u00fc\u00e7lerinin mevzilendirilmesi bak\u0131m\u0131ndan, orada da, g\u00fcn\u00fcm\u00fczle ilintili maddilikleri tart\u0131\u015fma g\u00f6t\u00fcrmeyecek olgu ya da ili\u015fkiler bulunabilece\u011fi fazlas\u0131yla \u015f\u00fcphelidir. Yaz\u0131l\u0131 tarih ya da uygarl\u0131k veya \u00f6l\u00e7\u00fc devletin ortaya \u00e7\u0131k\u0131\u015f\u0131 ve varl\u0131\u011f\u0131yla konacak oldu\u011funda \u201cdevletin<\/em> [ortaya \u00e7\u0131k\u0131\u015f\u0131] \u00f6ncesi<\/em>\u201dyle g\u00fcn\u00fcm\u00fcz aras\u0131nda, s\u00f6ylendi\u011fine g\u00f6re, be\u015f bin y\u0131ll\u0131k (ger\u00e7ekteyse daha da fazla) bir zaman dilimi oldu\u011fu dikkate al\u0131nd\u0131\u011f\u0131nda, o zamandan bu yana maddili\u011fiyle kendisini koruyan pek bir \u015fey kalmad\u0131\u011f\u0131 herhalde teslim edilecektir.<\/p>\n

Diyelim ki kalm\u0131\u015ft\u0131r; g\u00fcn\u00fcm\u00fczde, s\u00f6z\u00fc edilen t\u00fcrden kanl\u0131-canl\u0131, ya\u015fayan bir topluma tan\u0131k olunamad\u0131\u011f\u0131na g\u00f6re, kalm\u0131\u015fsa bile, en \u00e7ok kal\u0131nt\u0131lar halinde kalm\u0131\u015f olmal\u0131d\u0131r. Bu durumda da, bu kal\u0131nt\u0131lar halinde kal\u0131\u015ftan anla\u015f\u0131lacak olan, herhalde \u201cdemokratik g\u00fc\u00e7leri<\/em>\u201dyle \u201cdevlet \u00f6ncesi toplumsal hakikat<\/em>\u201din, en az\u0131ndan derin bir \u00e7\u00f6z\u00fclmeye u\u011frayarak ileri \u00f6l\u00e7\u00fcde t\u00f6rp\u00fclenip da\u011f\u0131ld\u0131\u011f\u0131d\u0131r. Ve \u015fu soru ka\u00e7\u0131n\u0131lmazl\u0131kla kendisini dayat\u0131r: Kendisi \u00e7\u00f6z\u00fcl\u00fcp yok olan, nas\u0131l olacak da, ya\u015fad\u0131\u011f\u0131m\u0131z toplumun \u201cdevrimci<\/em><\/strong>\u201d d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc g\u00fcc\u00fc olacakt\u0131r? Devrimcili\u011fi iddia edilerek gelece\u011fi kuraca\u011f\u0131 varsay\u0131lan g\u00fc\u00e7, ancak geli\u015fip g\u00fc\u00e7lenen bir g\u00fc\u00e7 olabilir, ama \u00e7\u00f6z\u00fcl\u00fcp yok olan bir g\u00fc\u00e7 olamaz. Kendisini koruyamayan\u0131n gelece\u011fi kuramayaca\u011f\u0131 \u015f\u00fcphesizdir!<\/p>\n

\u0130nsanl\u0131\u011f\u0131n sabitleri<\/strong><\/p>\n

\u0130\u015fte bu nedenle, zihinselli\u011fe, madde yerine manevi olana, maneviyata \u00f6ncelik verilmesi ihtiyac\u0131 olu\u015fmaktad\u0131r. DM yazarlar\u0131 asl\u0131nda \u201cmutlak\u00e7\u0131<\/em>\u201d olmad\u0131klar\u0131 inanc\u0131ndad\u0131rlar; hatta tersine bir su\u00e7lamayla Marksizmi, birinci b\u00f6l\u00fcmde g\u00f6rd\u00fc\u011f\u00fcm\u00fcz gibi, zihne ya da bilince \u00f6nem vermeyip g\u00f6r\u00fc\u015f ve teorilerini mutlak anlamda ekonomiye ve \u00fcretici g\u00fc\u00e7lerin geli\u015fmesine dayand\u0131rd\u0131\u011f\u0131 gerek\u00e7esiyle \u201cmutlak\u00e7\u0131l\u0131k<\/em>\u201dla su\u00e7lamaktan ka\u00e7\u0131nmam\u0131\u015flard\u0131r: \u201cMarksizmin tarihsel materyalizminde MUTLAK vard\u0131r. Madde k\u0131l\u0131\u011f\u0131na b\u00fcr\u00fcnm\u00fc\u015f MUTLAK.<\/em>\u201d[7]<\/a><\/p>\n

Ve mutlak\u00e7\u0131 olmad\u0131klar\u0131n\u0131 varsayan ya da b\u00f6yle inanan DM ve yazarlar\u0131, s\u0131ra, paradigmalar\u0131n\u0131 teorik bak\u0131mdan a\u00e7\u0131klamaya geldi\u011finde, mutlak\u00e7\u0131l\u0131ktan ka\u00e7\u0131nmay\u0131 hi\u00e7 de gerekli g\u00f6rmemekte ve manevi de\u011fi\u015fmezlik (sabitlik) vurgusu yapmaktad\u0131rlar:<\/p>\n

\u201cDe\u011fi\u015fmeden kalan unsurlar mutlaka olmal\u0131d\u0131r, toplumun dokusunu te\u015fkil eden zihniyetin sabitleri gereklidir… \u0130nsanl\u0131k i\u00e7in sabitler olmas\u0131 gereken toplumlar\u0131n manevi d\u00fcnyas\u0131n\u0131n; ahlak, politika, inan\u00e7, be\u011feni, sezgi \u00f6r\u00fcl\u00fc, anlam y\u00fckl\u00fc zihniyet yap\u0131s\u0131n\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fc ve \u00f6nemi fark edilmedi bile. Milyonlarca y\u0131l\u0131n birikimi olan insani kutsiyetler, toplumun \u00f6z zihni de\u011ferleri, ortak ak\u0131l ve vicdan anlam\u0131na gelen ahlaki gelenekler geri, k\u00fc\u00e7\u00fck, ilkel, engel g\u00f6r\u00fclerek da\u011f\u0131t\u0131ld\u0131… Kimi zihniyetler fark\u0131nda olarak su ta\u015f\u0131d\u0131. Marksizm gibi kimi zihniyetler de fark\u0131nda olmadan.<\/em>\u201d[8]<\/a><\/p>\n

Yukar\u0131daki pasajda s\u00f6ylenenler, barbarl\u0131\u011f\u0131 ve barbarl\u0131k geleneklerini, \u201cs\u0131n\u0131fla\u015fmaya kar\u015f\u0131 demokratik toplumun direni\u015fi<\/em>\u201dni \u00f6nemli saymayarak, s\u0131n\u0131flar ve s\u0131n\u0131f m\u00fccadelesini tarihin d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fcs\u00fc sayan Marksizmin ele\u015ftirisi\/su\u00e7lanmas\u0131 kapsam\u0131nda ileri s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. Hem de ayn\u0131 yazar taraf\u0131ndan ve ayn\u0131 yaz\u0131da. Anla\u015f\u0131lan, ku\u015fku yoktur ki madde mutlak olamaz, ama zihnin mutlakl\u0131\u011f\u0131n\u0131n da bir o kadar kan\u0131ta ihtiyac\u0131 yoktur!<\/p>\n

\u00d6yleyse, \u015f\u00f6yle anlamal\u0131y\u0131z ya da \u00f6yle ileri s\u00fcr\u00fcl\u00fcyor ki, \u201cdevlet\u00e7i uygarl\u0131kla demokratik uygarl\u0131k aras\u0131nda<\/em>ki temel \u00e7eli\u015fme<\/em>\u201d kapsam\u0131nda \u201cdevrimci olan<\/em>\u201d ve tarihi ilerletecek bug\u00fcnk\u00fc politik m\u00fccadelede \u201cdevlet\u00e7e sald\u0131r\u0131ya u\u011fray\u0131p par\u00e7alanan<\/em>\u201d ve \u201cesas al\u0131nmas\u0131 gereken demokratik uygarl\u0131k de\u011ferleri<\/em>\u201d ya da \u201cdevlet \u00f6ncesi s\u00fcre\u00e7te ger\u00e7ekle\u015fen toplumsal hakikat<\/em>\u201din kom\u00fcnal toplumdan bu yana \u201cde\u011fi\u015fmeden kalan<\/em><\/strong>\u201d g\u00fcn\u00fcm\u00fczdeki unsurlar\u0131 \u2013neden aralar\u0131nda dualar ve milliyet\u00e7i \u00f6nyarg\u0131lar\u0131n say\u0131lmad\u0131\u011f\u0131 merak konusu olabilecek\u2013 tamamen manevi aleme \u00f6zg\u00fc unsurlar\u0131d\u0131r, \u2013ve tabii ki ekonomiden hi\u00e7 s\u00f6z edilmeden ve onun yerine\u2013 \u201ctoplumun dokusu<\/em>\u201d durumundaki \u201czihniyet sabitleri<\/em>\u201ddir: \u201cAhlak, politika, inan\u00e7, be\u011feni, sezgi \u00f6r\u00fcl\u00fc, anlam y\u00fckl\u00fc zihniyet yap\u0131s\u0131<\/em>\u201d, <\/em>\u201cmilyonlarca y\u0131l\u0131n birikimi olan insani kutsiyetler, toplumun \u00f6z zihni de\u011ferleri, ortak ak\u0131l ve vicdan anlam\u0131na gelen ahlaki gelenekler<\/em>\u201d!<\/p>\n

Ve Marx ve Marksizm, maneviyata dair olan bu ahlaki gelenek ve g\u00f6reneklerin devlet ve ku\u015fkusuz \u201cegemenler<\/em>\u201dce \u201cgeri, k\u00fc\u00e7\u00fck, ilkel, engel g\u00f6r\u00fcl<\/em>\u201dd\u00fc\u011f\u00fc ileri s\u00fcr\u00fclerek, da\u011f\u0131t\u0131lmas\u0131na neyse ki \u201cfark\u0131nda olmadan<\/em>\u201d \u201csu ta\u015f\u0131makla<\/em>\u201d su\u00e7lanmaktad\u0131r! Oysa geri mi, ilkel mi, nas\u0131l g\u00f6r\u00fcld\u00fc\u011f\u00fc fazla \u00f6nemli olmadan, ama ku\u015fkusuz ilkel ya da geri g\u00f6r\u00fclmesi dolay\u0131s\u0131yla de\u011fil, ortak kom\u00fcnal m\u00fclkiyet ili\u015fkilerinin yans\u0131malar\u0131 olarak, antik Yunan ve Roma\u2019da k\u00f6leci ya da \u00f6rne\u011fin Franklarla Germenlerde feodal s\u00f6m\u00fcr\u00fc ili\u015fkileriyle uyumsuzluklar\u0131 nedeniyle \u00f6nceleri ba\u015fl\u0131ca ticaretin geli\u015fmesiyle ve sonra ilaveten k\u00f6leci ya da feodal devletin ald\u0131\u011f\u0131 ek \u00f6nlemler dolay\u0131s\u0131yla da kom\u00fcnal maddi ili\u015fkilerin da\u011f\u0131t\u0131lmas\u0131na ba\u011fl\u0131 olarak \u00e7o\u011fu \u00fclkede bu ili\u015fkilerin maddi kal\u0131nt\u0131lar\u0131yla birlikte manevi unsurlar\u0131n\u0131n \u201c\u00e7\u00f6z\u00fcl\u00fcp<\/em> da\u011f\u0131t\u0131lmas\u0131<\/em>\u201dn\u0131n \u00fczerinden uzun y\u0131llar ge\u00e7mi\u015ftir.<\/p>\n

\u201c\u0130nsanl\u0131\u011f\u0131n alt\u0131n \u00e7a\u011f\u0131<\/em>\u201dna duyulan \u00f6zlem olarak, ge\u00e7mi\u015fin s\u00f6m\u00fcr\u00fc ve ayn\u0131 toplumun insanlar\u0131n\u0131n k\u00fc\u00e7\u00fck bir b\u00f6l\u00fcm\u00fcn\u00fcn ezici \u00e7o\u011funlu\u011funa y\u00f6nelik zorbal\u0131\u011f\u0131n\u0131n tan\u0131nmad\u0131\u011f\u0131 kom\u00fcnal toplumuna d\u00f6n\u00fc\u015f arzusunun y\u00fcreklerde ya\u015fat\u0131lmas\u0131 gayet anla\u015f\u0131l\u0131r bir \u015fey oldu\u011fu kadar, bu \u00f6zlemin maddi dayanaklar\u0131n\u0131n, Orta\u00e7a\u011f y\u0131llar\u0131 boyunca ve hen\u00fcz kapitalizmin geli\u015fmesiyle hemen t\u00fcm kapitalizm-\u00f6ncesi ili\u015fkilerin \u00e7\u00f6z\u00fcl\u00fcp da\u011f\u0131t\u0131lmadan \u00f6rne\u011fin Alman Mark\u0131 ve Rus Mir\u2019i gibi de\u011fi\u015fim ili\u015fkilerince az-\u00e7ok bozu\u015fturulmu\u015f haliyle kom\u00fcnal toplum kal\u0131nt\u0131lar\u0131n\u0131n \u00f6zellikle k\u0131rsal alanda varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fc bilinmektedir. Ancak, g\u00fcn\u00fcm\u00fczde ne Almanya ve ne Rusya\u2019da, bu arada eklenmelidir ki ne de T\u00fcrkiye\u2019de art\u0131k kom\u00fcnal ili\u015fkilere rastlamak olanakl\u0131d\u0131r. S\u00f6z\u00fc edilen ili\u015fkilerin son kal\u0131nt\u0131lar\u0131 herhalde \u201cimece<\/em><\/strong>\u201d t\u00fcr\u00fc kar\u015f\u0131l\u0131kl\u0131 yard\u0131mla\u015fmaya dayal\u0131 olan\u0131d\u0131r ki, pazar i\u00e7in \u00fcretim ve kapitalizmle paran\u0131n egemenli\u011fi taraf\u0131ndan izi b\u0131rak\u0131lmamacas\u0131na ortadan kald\u0131r\u0131lmaktad\u0131r, oldu\u011fu kadar\u0131yla da, kapitalizme kar\u015f\u0131 m\u00fccadelenin ve gelece\u011fe y\u00f6nelik programatik ve stratejik bir hesaplamayla g\u00fc\u00e7 mevzilendirilmesinin dayana\u011f\u0131 edilemeyecek zay\u0131fl\u0131ktad\u0131r. Ancak ge\u00e7mi\u015ften \u00e7ok gelece\u011fin ortakla\u015fmac\u0131\/sosyalist y\u00f6neliminden g\u00fc\u00e7 alacak ve politik olarak dayan\u0131\u015fmac\u0131l\u0131\u011f\u0131n harekete ge\u00e7irilmesine dayanacak el birli\u011fi etme ve yard\u0131mla\u015fma ili\u015fkisine ge\u00e7mi\u015fin derinliklerinden sunulacak bir hat\u0131rlat\u0131c\u0131 etken olarak katk\u0131s\u0131 \u00f6ng\u00f6r\u00fclebilir, herhalde daha fazlas\u0131 de\u011fil. Dayanaklar\u0131 ge\u00e7mi\u015fte olan ortakla\u015fmac\u0131l\u0131\u011f\u0131n ahlaki vb. manevi yans\u0131malar\u0131n\u0131n da belki bir miktar daha fazla katk\u0131s\u0131 beklenebilir; ama etkisi abart\u0131larak, toplumsal ilerlemenin temel \u00e7eli\u015fkisinin, burjuva devletinin korumas\u0131ndaki mevcut \u2013kapitalist\u2013 s\u0131n\u0131fl\u0131 uygarl\u0131kla \u2013ne kadar kalm\u0131\u015fsa imece t\u00fcr\u00fc dayan\u0131\u015fma ili\u015fkileri ve bu t\u00fcr kal\u0131nt\u0131lar\u0131yla ancak ge\u00e7mi\u015fin kom\u00fcnal toplumundan yans\u0131yabilecek\u2013 \u201ctoplumlar\u0131n manevi d\u00fcnyas\u0131<\/em>\u201dnda ifadesini bulacak \u201cdemokratik toplum<\/em>\u201d aras\u0131nda oldu\u011fu ve ba\u015fta \u201cinsanl\u0131k i\u00e7in sabitler\u201d <\/em>oldu\u011fu varsay\u0131m\u0131yla de\u011fi\u015fmezli\u011fi<\/strong> iddia edilmi\u015f \u201cmilyonlarca y\u0131l\u0131n birikimi<\/em>\u201d ahlak ve vicdan t\u00fcr\u00fcnden \u201cdemokratik uygarl\u0131k de\u011ferlerinin esas al\u0131nmas\u0131<\/em>\u201d gerekti\u011fi, e\u011fer hayal aleminde ya\u015fanmayacaksa, ileri s\u00fcr\u00fclemez.<\/p>\n

Ama ileri s\u00fcr\u00fclmektedir!<\/p>\n

\u201cKapitalist modernite<\/em>\u201d ve devlet kar\u015f\u0131tl\u0131\u011f\u0131 ad\u0131na, ger\u00e7ekte her ikisi de de\u011fil, ama as\u0131l olarak Marksizm hedefe konup su\u00e7lanmakta; \u201cdemokratik toplum manifestosu<\/em>\u201d, kapitalizme ve burjuvaziye kar\u015f\u0131 \u2013m\u00fcttefikleriyle\u2013 i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n m\u00fccadelesi ve bizzat i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n kendisi karalanarak, sadece sosyalizm de\u011fil, tamam\u0131yla devrim fikri ve prati\u011fi reddedilerek, d\u00fczen-i\u00e7i bir platform benimsenmekte, devlete y\u00f6neltilmi\u015f onca laf\u0131n \u00fczerine, birbirinin varl\u0131\u011f\u0131na r\u0131za g\u00f6stererek burjuva devletle bir arada ya\u015faman\u0131n teorisi yap\u0131lmaktad\u0131r.<\/p>\n

Tarihin i\u015f\u00e7isizle\u015ftirilmesi ya da i\u015f\u00e7i s\u0131n\u0131f\u0131 yerine k\u00f6yl\u00fcl\u00fck<\/strong><\/p>\n

DM\u2019ye g\u00f6re, \u201ctemel \u00e7eli\u015fme, devlet\u00e7i uygarl\u0131kla demokratik uygarl\u0131k aras\u0131ndad\u0131r<\/em>\u201d ve tarihe y\u00f6n veren \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 aras\u0131ndaki \u00e7at\u0131\u015fma<\/em>\u201dd\u0131r.<\/p>\n

\u201cProje<\/em>\u201d b\u00f6yle kurguland\u0131\u011f\u0131nda, onda i\u015f\u00e7iye yer olmamaktad\u0131r. Zaten kapitalizmin kapitalizmden, i\u015f\u00e7inin de i\u015f\u00e7iden ba\u015fka her \u015feye benzetildi\u011fi analizde i\u015f\u00e7iden nefret ve a\u015fa\u011f\u0131lamayla s\u00f6z edilmektedir. Bu analizde i\u015f\u00e7iden hay\u0131r yoktur; i\u015f\u00e7i, DM ve yazarlar\u0131n\u0131n g\u00f6z\u00fcnde \u201ctavizci i\u015f\u00e7i<\/em>\u201ddir[9]<\/a>, \u201c… kapitalist efendi kar\u015f\u0131s\u0131nda takla atan i\u015f\u00e7i<\/em>\u201ddir ve <\/em>\u201ctoplumsal \u00e7okluklara<\/em><\/strong> kar\u015f\u0131 efendisinin sistemati\u011finin bir u\u015fa\u011f\u0131<\/em>\u201d[10]<\/a> varsay\u0131lmaktad\u0131r.<\/p>\n

\u0130\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n, DM\u2019ye g\u00f6re, tarihin \u00f6znesi olmad\u0131\u011f\u0131 ve \u00f6yle d\u00fc\u015f\u00fcn\u00fclmedi\u011finde ku\u015fku yoktur, onun yerine \u201c\u00f6zne<\/em>\u201d, \u201ctoplumsal \u00e7okluklar<\/em>\u201dd\u0131r! Ya da, hedef al\u0131nan, ge\u00e7mi\u015fe ili\u015fkin olarak \u00f6nceki s\u00f6m\u00fcr\u00fc ili\u015fkileri ve toplumlar\u0131ndan, g\u00fcn\u00fcm\u00fczdeyse sermaye ili\u015fkileri ve kapitalizmden soyutlanm\u0131\u015f, \u00f6yleyse kendi ba\u015f\u0131na buyruk bir \u201cdevlet<\/em>\u201d oldu\u011funa g\u00f6re, devlete g\u00f6reli\u011fiyle tan\u0131mlanm\u0131\u015f \u201cdevlet d\u0131\u015f\u0131 toplum bile\u015fenleri<\/em>\u201ddir: \u201c\u0130nsan\u0131n ve toplumun temel aray\u0131\u015f y\u00f6nelimi daima, hem potansiyellerindeki e\u015fitlik, \u00f6zg\u00fcrl\u00fck ve demokratik olgular\u0131 a\u00e7\u0131\u011fa \u00e7\u0131karmak, hem de bu ba\u011flamda yeni olan\u0131 ke\u015ffetmenin, yaratman\u0131n ve ya\u015fatman\u0131n mutlulu\u011fu demektir. \u0130nsan ve toplumdaki bu aray\u0131\u015f\u0131n temel somut dinamik g\u00fcc\u00fc<\/strong> olma rol\u00fcn\u00fc de etnik k\u00fclt\u00fcrel<\/strong> toplum, dini k\u00fclt\u00fcrel<\/strong> toplum ve sosyok\u00fclt\u00fcrel<\/strong> toplum olarak devlet d\u0131\u015f\u0131 toplum bile\u015fenleri<\/strong> \u00fcstlenmi\u015ftir.<\/em>\u201d[11]<\/a><\/p>\n

Burada bir sorun daha a\u00e7\u0131kl\u0131\u011fa kavu\u015fmu\u015f olmaktad\u0131r. DM\u2019nin izini s\u00fcrd\u00fc\u011f\u00fc paradigma ya da \u201ctoplumun temel aray\u0131\u015f\u0131<\/em>\u201d, sosyalizmi ama\u00e7lamamakta, ama kendisini, t\u00fcm\u00fc burjuva demokratik i\u00e7erikli olan \u201ce\u015fitlik, \u00f6zg\u00fcrl\u00fck ve demokra(siyi)… a\u00e7\u0131\u011fa \u00e7\u0131karmak<\/em>\u201dla s\u0131n\u0131rlamaktad\u0131r. Buna ileride de\u011finece\u011fiz. \u015eimdilik \u00f6nemli olansa, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n d\u0131\u015flanmas\u0131n\u0131n ard\u0131ndan, tarihin \u00f6znesi olarak, d\u00f6n\u00fc\u015ft\u00fcr\u00fcc\u00fc \u201cdinamik g\u00fc\u00e7<\/em>\u201d\u00fcn, \u201ck\u00fclt\u00fcrel<\/em>\u201d ortak paydas\u0131yla, ge\u00e7mi\u015ften yadigar \u201cdemokratik toplum<\/em>\u201dun (\u015f\u00fcphe yok ki \u201cmanevi d\u00fcnya<\/em>\u201dya \u00f6zg\u00fc, iradi \u00e7abayla politik d\u00fczeye y\u00fckseltilecek ahlaki, vicdani vb.) etnik-dinsel-sosyal g\u00fc\u00e7ler oldu\u011funun ileri s\u00fcr\u00fclmesidir! \u0130\u015f\u00e7i s\u0131n\u0131f\u0131 yerine M. Hardt ile A. Negri\u2019nin \u201c\u00e7okluk<\/em>\u201du ya da \u201cdevlet d\u0131\u015f\u0131 toplum bile\u015fenleri<\/em>\u201d ge\u00e7irilirken, bilin\u00e7 (s\u0131n\u0131f bilinci) yerine \u2013her ne kadar k\u00f6leci ahlakla k\u00f6leninki, feodal ve kapitalist ahlak ve \u015f\u00fcphesiz burjuva ve proleter ahlak aras\u0131nda niteliksel farklar bulunsa da\u2013 \u201cinsanl\u0131\u011f\u0131n de\u011fi\u015fmezleri<\/em>\u201d say\u0131larak ahlak ve vicdan ge\u00e7irilmektedir.<\/p>\n

T\u00fcm bu yerine koymalarda tayin edici rol devlete y\u00fcklenmi\u015ftir. Manivela devlettir; ve DM taraf\u0131ndan tarihsel toplumsal m\u00fccadele de, s\u00f6m\u00fcr\u00fcn\u00fcn, tarihsel s\u00fcre\u00e7te s\u00f6m\u00fcr\u00fc toplumlar\u0131n\u0131n ve g\u00fcn\u00fcm\u00fczde de kapitalizmin ortadan kald\u0131r\u0131lmas\u0131 i\u00e7in bir m\u00fccadele, burjuvazinin iktidar\u0131n\u0131n devrilmesiyle, s\u00f6m\u00fcr\u00fcc\u00fc s\u0131n\u0131flar\u0131n egemenli\u011fine ve varl\u0131klar\u0131na son vermeyi de\u011fil, devletin bask\u0131s\u0131n\u0131n \u2013g\u00f6rece\u011fiz ki, devletin varl\u0131\u011f\u0131yla birlikte ortadan kald\u0131r\u0131lmas\u0131n\u0131 hedef edinmeden, sadece ve \u00f6yleyse \u015f\u00fcphesiz ki\u2013 ge\u00e7ici olarak hafifletilmesini ama\u00e7layan bir m\u00fccadele olarak, devletle uzla\u015f\u0131p anla\u015fma m\u00fccadelesi olarak tasarlanmaktad\u0131r. Bu anlay\u0131\u015fla, ola\u011fan ve bilinen devlet yerine soyutlanm\u0131\u015f, s\u0131n\u0131f niteli\u011finden soyundurulmu\u015f ve s\u00f6m\u00fcr\u00fcc\u00fc s\u0131n\u0131flarla egemenlikleri alt\u0131ndaki s\u00f6m\u00fcr\u00fc toplumlar\u0131n t\u00fcm k\u00f6t\u00fcl\u00fck ve haks\u0131zl\u0131klar\u0131yla zorbal\u0131klar\u0131n\u0131n da yerine ge\u00e7irilip t\u00fcm\u00fcn\u00fcn tek aleti durumuna y\u00fckseltilmi\u015f, s\u0131n\u0131fla\u015ft\u0131rma ayg\u0131t\u0131 oldu\u011fu kadar, tekelci s\u00f6m\u00fcr\u00fc ayg\u0131t\u0131 da olan, siyaset ve ideoloji alan\u0131na \u00f6zg\u00fc olmakla kalmay\u0131p ekonomiyi de denetleyen, her \u015feye muktedir muhayyel bir \u201cdevlet<\/em>\u201d ge\u00e7irilmi\u015ftir.<\/p>\n

\u201cKom\u00fcnal uygarl\u0131k ya da demokratik uygarl\u0131k, devletin… 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 topluma bir y\u00f6n\u00fcyle fiziksel katliamlarla boyun e\u011fdirmeye \u00e7al\u0131\u015fmakta, di\u011fer y\u00f6n\u00fcyle k\u00fclt\u00fcrel asimilasyona tabi tutmaktad\u0131r.<\/em>\u201d[12]<\/a><\/p>\n

Ge\u00e7mi\u015fte b\u00f6yle oldu\u011fu do\u011frudur; peki, ya \u015fimdi? \u015eimdi hangi devlet hangi \u201ckom\u00fcnal toplum<\/em>\u201da fiziksel katliamlarla k\u00fclt\u00fcrel asimilasyon uygulamaktad\u0131r? Be\u015f y\u00fcz y\u0131l \u00f6ncesinin \u0130nka, Maya ve Aztek uygarl\u0131klar\u0131n\u0131 hedef alan katliamlar\u0131n ard\u0131ndan son olarak \u201cbeyaz<\/em>\u201d \u0131rk\u00e7\u0131 gerici ve fa\u015fistlerin Amerikan K\u0131z\u0131lderilileriyle Afro-Amerikal\u0131lara y\u00f6nelik yaln\u0131zca asimilasyonlarla s\u0131n\u0131rl\u0131 olmayan ve hala b\u00fct\u00fcn\u00fcyle sona ermemi\u015f katliamc\u0131 sald\u0131rganl\u0131klar\u0131na tan\u0131k olunmu\u015ftur. G\u00fcn\u00fcm\u00fczde Aborijinlere y\u00f6nelik Avustralya devletinin asimilasyoncu uygulamalar\u0131ndan s\u00f6z edilebilse ve belki Polinezya ve Afrika\u2019n\u0131n baz\u0131 b\u00f6lgeleriyle Amazonlarda da bu i\u00e7erikte gerici sald\u0131r\u0131lara rastlanabilse de, art\u0131k d\u00fcnya \u00f6l\u00e7e\u011finde bundan bahsedilemez. \u201cEtnik k\u00fclt\u00fcrel toplum<\/em>\u201dla \u201cdini k\u00fclt\u00fcrel toplum<\/em>\u201da y\u00f6nelik hem zorla asimilasyon hem de fiziki katliamlar \u015f\u00fcphesiz ki hala s\u00fcrmektedir, ancak art\u0131k ne bu ulusal ve dinsel topluluklarla kom\u00fcnal toplumun bir ilgisi kurulabilir, ne de buradan hareketle d\u00fcnyan\u0131n ba\u015fl\u0131ca \u00e7eli\u015fmeleri aras\u0131nda \u201ctemel<\/em>\u201d olan\u0131n \u201cdevletli toplumla kom\u00fcnal demokratik toplum aras\u0131nda oldu\u011fu<\/em>\u201d ileri s\u00fcr\u00fclebilir. B\u00f6yle bir iddia, olsa olsa, d\u00fcnyan\u0131n ger\u00e7ek durumuna g\u00f6zleri kapama ve \u201c\u00f6zg\u00fcrl\u00fck zorunlulu\u011fun bilincine varma<\/em>\u201d de\u011fildir deyip hayal aleminde ya\u015famay\u0131 se\u00e7me \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc kullanma anlam\u0131na gelebilir!<\/p>\n

Ancak DM yazarlar\u0131 \u0131srarl\u0131d\u0131rlar. Marksizmi su\u00e7layarak \u201ctek uygarl\u0131k i\u00e7inde iki s\u0131n\u0131f\u0131n \u00e7at\u0131\u015fmas\u0131<\/em>\u201dn\u0131n \u201cdar s\u0131n\u0131f eksenli bak\u0131\u015f<\/em>\u201d \u00fcr\u00fcn\u00fc oldu\u011funu ve tarihsel toplumsal geli\u015fmeyi a\u00e7\u0131klamad\u0131\u011f\u0131n\u0131 iddia etmektedirler:<\/p>\n

\u201cMarksizmin en \u00f6nemli eksikliklerinden biri de bu \u00e7at\u0131\u015fmaya dar s\u0131n\u0131f eksenli bakmas\u0131<\/strong>d\u0131r. S\u0131n\u0131flar\u0131n direkt \u00e7at\u0131\u015fmas\u0131<\/strong> analitiktir. Somut \u00e7at\u0131\u015fma toplumsal g\u00f6vdeler aras\u0131nda<\/strong> olur: Devlet toplumuyla demokratik toplumlar aras\u0131nda<\/strong>. Dar s\u0131n\u0131f bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n sonu\u00e7lar\u0131 bilinmektedir… Uygarl\u0131ks\u0131z s\u0131n\u0131f m\u00fccadelesi olmaz. Tek uygarl\u0131k i\u00e7inde iki s\u0131n\u0131f\u0131n m\u00fccadelesi<\/strong> tezinin ne kadar vahim<\/strong> bir hata<\/strong> oldu\u011fu Sovyet deneyiminde a\u00e7\u0131k\u00e7a g\u00f6r\u00fcld\u00fc. Avrupa devlet uygarl\u0131\u011f\u0131n\u0131n kal\u0131plar\u0131 k\u0131r\u0131lamad\u0131\u011f\u0131 i\u00e7in \u00f6zg\u00fcn bir Sovyet uygarl\u0131\u011f\u0131 olu\u015fturulamad\u0131<\/strong>.<\/em>\u201d[13]<\/a><\/p>\n

Sovyet uygarl\u0131\u011f\u0131na gelece\u011fiz. Ancak \u015fimdi \u00f6\u011frendi\u011fimiz, toplumlar\u0131n, kendi i\u00e7 dinamikleri ve kendi kar\u015f\u0131t \u2013ku\u015fkusuz s\u0131n\u0131f\u2013 g\u00fc\u00e7lerinin \u00e7at\u0131\u015fmas\u0131yla de\u011fil, ama ge\u00e7mi\u015ften gelip i\u00e7selle\u015fti\u011fi ileri s\u00fcr\u00fclen g\u00fc\u00e7 ve de\u011ferlere dayanarak, ithal edildikleri bir ba\u015fka \u201ctoplum<\/em>\u201dla m\u00fccadelesinin \u00fcr\u00fcn\u00fc olarak geli\u015ftikleri ve d\u00f6n\u00fc\u015febilecekleridir! K\u00f6le isyanlar\u0131, k\u00f6yl\u00fc ayaklanmalar\u0131, proletarya devrimleri de neymi\u015f \u2013DM yazarlar\u0131 ciddi ciddi \u201ctek<\/em><\/strong>\u201d toplumun kendi i\u00e7inde de\u011fil, iki ayr\u0131 toplumun \u201cg\u00f6vde<\/em>\u201d \u201cg\u00f6vde<\/em>\u201dye birbirleriyle \u00e7at\u0131\u015ft\u0131klar\u0131n\u0131 ve ilerlemenin buradan (ulusal kurtulu\u015f hareketlerine oldu\u011fu kadar i\u015f\u00e7i hareketine de yer olmadan \u2013g\u00fcncel toplumdan soyutlanm\u0131\u015f\u2013 ge\u00e7mi\u015fin \u201ckom\u00fcnal-toplumcu de\u011ferlerinin temsilcisi<\/em>\u201d k\u00f6yl\u00fc dinami\u011fiyle) ger\u00e7ekle\u015fti\u011fini yaz\u0131p \u00e7izmektedirler!<\/p>\n

\u015eaka de\u011fildir, ciddi g\u00f6r\u00fcnmekte, ve her ne kadar muhayyelelerindeki \u201ckapitalizm<\/em>\u201d ve \u201ci\u015f\u00e7i s\u0131n\u0131f\u0131<\/em>\u201dn\u0131 \u2013\u201ctoplumlar\u0131n d\u00fcz ilerlemeci \u00e7izgi boyunca geli\u015fmesi\u201d \u201chatal\u0131 Marksist yorumu<\/em>\u201dndan(!) ka\u00e7\u0131narak\u2013 \u201cs\u0131n\u0131fl\u0131-devletli uygarl\u0131kla demokratik uygarl\u0131k aras\u0131nda \u00e7at\u0131\u015fma<\/em>\u201dya ba\u011flad\u0131klar\u0131 siyasal toplumsal ilerleme teorisine uygunlu\u011fu\/uydurmay\u0131 g\u00f6zeterek S\u00fcmerlere kadar ta\u015f\u0131m\u0131\u015f olsalar da, bu de\u011fi\u015ftirilmi\u015f \u201ci\u015f\u00e7i s\u0131n\u0131f\u0131<\/em>\u201dndan bile hazzetmediklerinden, tarihin i\u015f\u00e7isizle\u015ftirilmesine giri\u015fmi\u015flerdir. Deproletarizasyon! Yak\u0131n tarihte ve bug\u00fcn her \u015fey kom\u00fcnal toplumdan kalma \u201cdemokratik uygarl\u0131\u011f\u0131n<\/em>\u201d \u201cs\u0131n\u0131fl\u0131-devletli uygarl\u0131kla \u00e7at\u0131\u015fmas\u0131<\/em>\u201d zemininde, \u00f6yleyse i\u015f\u00e7isiz<\/em><\/strong> olup bitmektedir. Yeni bir tez de\u011fildir. DM yazarlar\u0131n\u0131n az \u00e7ok farkl\u0131 pozisyonlar\u0131, \u201ci\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n de\u011fi\u015fti\u011fi<\/em>\u201d g\u00f6r\u00fc\u015f\u00fcnden hareketle modern revizyonizmin tahribat\u0131 ko\u015fullar\u0131nda ve \u00f6zellikle \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fcn ard\u0131ndan ileri s\u00fcr\u00fclm\u00fc\u015f oldu\u011fu gibi, \u201cart\u0131k i\u015f\u00e7i s\u0131n\u0131f\u0131 kalmad\u0131<\/em>\u201d, \u00f6yleyse \u201celveda proletarya<\/em>\u201d tezini savunman\u0131n dahi gerisinde bulunmalar\u0131yla karakterizedir. Ger\u00e7i, g\u00f6rece\u011fimiz gibi, onlar da \u201cproletarya diktat\u00f6rl\u00fc\u011f\u00fc<\/em>\u201dn\u00fcn vahim bir hata(!) olarak ger\u00e7ekle\u015fti\u011fini kabul ettiklerine g\u00f6re, Marksizmin bir yanl\u0131\u015f y\u00f6nlendirmesinin \u00fcr\u00fcn\u00fc(!) olsa bile, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n iktidara gelerek egemen s\u0131n\u0131f olarak \u00f6rg\u00fctlendi\u011fini, \u00f6yleyse var olmakla kalmay\u0131p m\u00fccadeleci bir s\u0131n\u0131f da oldu\u011funu kabul etmi\u015f oluyorlar. Ancak iddialar\u0131 birbiriyle \u00e7eli\u015fse ve bir \u00f6yle bir b\u00f6yle konu\u015fsalar da, dediklerine g\u00f6re, tarih, asl\u0131nda i\u015f\u00e7i ve i\u015f\u00e7i m\u00fccadele ve isyanlar\u0131n\u0131 tan\u0131mam\u0131\u015ft\u0131r; i\u015f\u00e7i diye bilinenler i\u015f\u00e7i de\u011fillerdir, ger\u00e7ek anlamda i\u015f\u00e7i s\u0131n\u0131f\u0131 \u00f6yleyse hi\u00e7 olu\u015fmam\u0131\u015ft\u0131r, i\u015f\u00e7i san\u0131lanlar k\u00f6yl\u00fc, i\u015f\u00e7i m\u00fccadelesi oldu\u011fu d\u00fc\u015f\u00fcn\u00fclenler ise k\u00f6yl\u00fc m\u00fccadelesidir. \u00c7\u00fcnk\u00fc; i\u015f\u00e7inin de\u011fil, ama \u2013Marx\u2019\u0131n \u201ckom\u00fcnalist ve toplumcu [yani sosyalist] niteli\u011fini \u00e7\u00f6z\u00fcmle<\/em>\u201dyemedi\u011fini ileri s\u00fcrd\u00fckleri\u2013 k\u00f6yl\u00fcn\u00fcn, ba\u015fl\u0131ca k\u0131rsalda varolmu\u015f \u201ckom\u00fcnal toplum<\/em>\u201dun g\u00fcc\u00fc varsay\u0131lmaya daha yatk\u0131n oldu\u011fu d\u00fc\u015f\u00fcncesindedirler:<\/p>\n

\u201cMarx kapitalist moderniteye ko\u015farken tarihsel olarak k\u00f6yl\u00fcl\u00fc\u011f\u00fcn kom\u00fcnalist ve toplumcu<\/strong> niteli\u011fini \u00e7\u00f6z\u00fcmleyip g\u00f6remedi\u011fi<\/strong> gibi, d\u00f6neminin kentlerindeki k\u00f6yl\u00fc isyanlar\u0131n\u0131<\/strong> da i\u015f\u00e7i s\u0131n\u0131f\u0131na mal etmi\u015ftir<\/strong>. Esas\u0131nda kapitalist modernitenin geli\u015ftirilmeye ba\u015flamas\u0131yla, fabrikalarda, i\u015f yurtlar\u0131nda geli\u015fen isyanlar<\/strong> k\u0131rsal kesimdeki k\u00f6yl\u00fc ayaklanmalar\u0131n\u0131n bir devam\u0131<\/strong>d\u0131r. 17, 18 ve 19. y\u00fczy\u0131l\u0131n sonlar\u0131na dek s\u00fcren isyanlarda k\u00f6yl\u00fcl\u00fc\u011f\u00fcn kom\u00fcnal ve toplumcu nitelikleri belirgindir<\/strong>. Bu d\u00f6nemlerde Marx\u2019\u0131n tan\u0131mlad\u0131\u011f\u0131 anlamda bir i\u015f\u00e7i bilinci hen\u00fcz geli\u015fmemi\u015ftir. K\u0131rsal b\u00f6lgelerden kentlere g\u00f6\u00e7ertilen k\u00f6yl\u00fcler<\/strong> fabrika vb. i\u015f ya\u015fam\u0131 ve ko\u015fullar\u0131na isyan etmi\u015flerdir<\/strong>. K\u00f6y\u00fcn kom\u00fcnal ya\u015fam tarz\u0131 ve toplumcu al\u0131\u015fkanl\u0131klar\u0131ndan, en \u00f6nemlisi kendi kendine yeten \u00f6zg\u00fcr ya\u015fam\u0131ndan kopart\u0131lan k\u00f6yl\u00fcler i\u00e7ine hapsedildikleri ko\u015fullara isyan etmi\u015flerdir. Bir Paris Kom\u00fcn\u00fc\u2019n\u00fcn i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n eseri oldu\u011fu iddia edilemez<\/strong>. Tersine<\/strong> Marksist anlamda i\u015f\u00e7ile\u015fme geli\u015ftirildik\u00e7e isyan ruhundan uzakla\u015fma<\/strong> ya\u015fanm\u0131\u015ft\u0131r… \u0130\u015f\u00e7ile\u015fme geli\u015ftik\u00e7e k\u00f6yl\u00fcl\u00fc\u011f\u00fcn kom\u00fcnal ve toplumcu niteli\u011finden uzakla\u015fma ya\u015fanm\u0131\u015f ve i\u015f\u00e7i s\u0131n\u0131f\u0131 do\u011fas\u0131 gere\u011fi<\/strong> kapitalist modernite i\u00e7inde orta s\u0131n\u0131f haline gelerek<\/strong> onun bir par\u00e7as\u0131 olmu\u015ftur<\/strong>.<\/em>\u201d[14]<\/a><\/p>\n

DM yazar\u0131na g\u00f6re, \u201cMarx kapitalizme ko\u015f<\/em>\u201dmakta, i\u015f\u00e7i s\u0131n\u0131f\u0131, hem de \u201cdo\u011fas\u0131 gere\u011fi<\/em>\u201d kapitalizmin \u201corta s\u0131n\u0131f\u0131 haline gel<\/em>\u201dmekte, \u00f6zetle meydan bo\u015f san\u0131l\u0131p sallanmaktad\u0131r! \u0130ler tutar yan\u0131 olmayan g\u00f6r\u00fc\u015flerin teori ad\u0131na ortaya at\u0131lmas\u0131yla kar\u015f\u0131 kar\u015f\u0131ya olundu\u011fu bellidir.<\/p>\n

Kapitalizmin geli\u015fmesi d\u00f6neminde ciddi boyutlu k\u00f6yl\u00fc ayaklanmalar\u0131n\u0131n ya\u015fand\u0131\u011f\u0131 bilinir, ancak kapitalizmin geli\u015fme do\u011frultusundaki demokratik taleplere sahip k\u00f6yl\u00fcl\u00fc\u011f\u00fcn isyanlar\u0131yla kapitalizme ve sermaye egemenli\u011fine kar\u015f\u0131 sosyalist talepleriyle i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n isyan ve devrimleri, \u201ck\u00f6yl\u00fcl\u00fc\u011f\u00fcn toplumcu niteli\u011fi<\/em>\u201d denip ge\u00e7ilemeyecek ve birbirine kar\u0131\u015ft\u0131r\u0131lamayacak kadar farkl\u0131 olgulard\u0131r. K\u00f6leci ve feodal toplumlarda k\u00f6yl\u00fcl\u00fc\u011f\u00fcn durumu bir yana, kapitalist toplumun s\u0131n\u0131f farkl\u0131la\u015fmas\u0131n\u0131n nesnesi durumundaki k\u00f6yl\u00fcl\u00fc\u011f\u00fcn\u00fcn bizzat kendisi toplumcu de\u011fildir. Ge\u00e7mi\u015fin topra\u011fa ba\u011f\u0131ml\u0131l\u0131k ili\u015fkilerinin yadigar\u0131 olan k\u00f6yl\u00fcl\u00fck, geli\u015fen kapitalizmin, farkl\u0131la\u015ft\u0131rarak, \u00fcretim aletleriyle topraktan kopar\u0131p proleterle\u015ftirerek ortadan kald\u0131r\u0131rken, ayn\u0131 zamanda burjuva zengin k\u00f6yl\u00fc niteli\u011fiyle yeniden \u00fcretti\u011fi bir ara katmand\u0131r. \u0130yice zenginle\u015fip eme\u011fi s\u00f6m\u00fcrerek ama emek harcamadan ge\u00e7inenleri bir yana, hem m\u00fclk sahibi hem eme\u011fiyle ge\u00e7inen bir \u00fcreticidir. Ve m\u00fclk sahibi oldu\u011fu \u00f6l\u00e7\u00fcde bireyci oldu\u011fu kadar k\u0131rda sermaye ili\u015fkilerinin sosyal dayana\u011f\u0131 durumundad\u0131r. Toplumculu\u011fu emekten, proletaryadan, onunla birle\u015fme e\u011filimine yol a\u00e7an emek\u00e7i yan\u0131ndan gelir.<\/p>\n

Ancak DM yazarlar\u0131, g\u00fcn\u00fcm\u00fczde de devam eden ve ge\u00e7mi\u015ften gelen devrimci niteli\u011fini belirtmekle yetinmeyerek, Marx\u2019la \u00e7eki\u015fme halinde, toplumculu\u011funu ileri s\u00fcrd\u00fckleri k\u00f6yl\u00fcl\u00fc\u011f\u00fc, i\u015f\u00e7i s\u0131n\u0131f\u0131 yerine, kapitalizme kar\u015f\u0131 m\u00fccadelenin de as\u0131l g\u00fcc\u00fc varsaymakta kararl\u0131d\u0131rlar:<\/p>\n

\u201cMarx\u2019\u0131n iddia etti\u011finin aksine k\u00f6yl\u00fcl\u00fck varolu\u015f niteli\u011fiyle politiktir. Salt politik de\u011fil, ahlakidir de. Hiyerar\u015fik devlet\u00e7i-iktidarc\u0131 toplumun geli\u015ftirilmesiyle kom\u00fcnal-toplumcu de\u011ferlerin savunulmas\u0131 i\u00e7in<\/strong> direni\u015fe ge\u00e7mi\u015ftir. Marx tarihi tek boyutlu ele ald\u0131\u011f\u0131 i\u00e7in demokratik uygarl\u0131k tarihini g\u00f6rememi\u015ftir. K\u00f6yl\u00fcl\u00fck demokratik uygarl\u0131k g\u00fc\u00e7leri i\u00e7inde en etkili direni\u015f\u00e7i bile\u015fenlerden biridir. Tarih boyunca kom\u00fcnal-toplumcu ya\u015fam i\u00e7in<\/strong> direnmi\u015ftir. S\u00fcmer, M\u0131s\u0131r, Asur, Pers ve Roma k\u00f6lecili\u011fine kar\u015f\u0131 direndi\u011fi kadar feodalizme ve kapitalist moderniteye kar\u015f\u0131 da \u00f6l\u00fcm\u00fcne direnmi\u015ftir. E\u011fer Marx ve Engels az da olsa kapitalist modernite b\u00fcy\u00fcs\u00fcn\u00fcn etkilerinden kurtulmu\u015f olsalard\u0131, 14. Y\u00fczy\u0131ldan itibaren \u0130ngiltere, Fransa ve Almanya\u2019da geli\u015fen k\u00f6yl\u00fc ayaklanmalar\u0131n\u0131, direni\u015flerini g\u00f6rebileceklerdi… Bug\u00fcn insanl\u0131\u011f\u0131 ya\u015fatan temel zemin k\u00f6yl\u00fcl\u00fc\u011f\u00fcn temsil etti\u011fi de\u011ferlerdir<\/strong>… K\u00f6yl\u00fcl\u00fck, g\u00fcn\u00fcm\u00fczde kapitalist modernitece \u00e7epe\u00e7evre sar\u0131lm\u0131\u015f olsa da, en \u00f6nemli devrimci dinamiklerden biridir.<\/em>\u201d[15]<\/a><\/p>\n

S\u00fcmer, Pers, Roma\u2019da k\u00f6yl\u00fcl\u00fc\u011f\u00fc ileri s\u00fcr\u00fclebilecek topra\u011fa ba\u011fl\u0131 s\u0131n\u0131f, \u00f6zg\u00fcr yurtta\u015flar\u0131n yan\u0131 s\u0131ra ger\u00e7i ba\u015fl\u0131ca k\u00f6lelerdir, sonra da serfler. Ancak DM yazar\u0131, S\u00fcmerlerle Roma\u2019da direnenlerle, 14. yy.\u2019dan 18. yy.\u2019a kadar kapitalizme kar\u015f\u0131 de\u011fil, ama onun geli\u015fme y\u00f6n\u00fcnde \u2013ve feodalizme kar\u015f\u0131 m\u00fccadele ederek\u2013 ayaklananlar ve sonra ger\u00e7ekten kapitalizme kar\u015f\u0131 ayaklanan i\u015f\u00e7iler dahil, t\u00fcm\u00fcn\u00fc, genelleyerek, \u201ck\u00f6yl\u00fc<\/em><\/strong>\u201d olarak nitelemekte ve \u201cuygarl\u0131\u011fa kar\u015f\u0131 m\u00fccadele<\/em>\u201dnin \u201cen \u00f6nemli devrimci dinami\u011fi<\/em>\u201d saymaktad\u0131r. Marx\u2019la Engels\u2019in pay\u0131na d\u00fc\u015fense, \u201ckapitalizmin b\u00fcy\u00fcs\u00fcn\u00fcn etkilerinden kurtul<\/em>\u201damam\u0131\u015f olmalar\u0131 nedeniyle tarihsel politik k\u00f6rl\u00fck olmaktad\u0131r! Kapitalizmin bile de\u011fil, ge\u00e7mi\u015fin bir katman\u0131 olan ve kapitalist geli\u015fmenin kimi \u00fclkelerde \u00e7\u00f6z\u00fcp ortadan kald\u0131rd\u0131\u011f\u0131 \u201ck\u00f6yl\u00fcl\u00fc\u011f\u00fcn temsil etti\u011fi de\u011ferler<\/em>\u201di \u201cinsanl\u0131\u011f\u0131 ya\u015fatan temel zemin<\/em>\u201d sayan DM yazar\u0131 de\u011fil, ama Marx\u2019la Engels kapitalizmin b\u00fcy\u00fcs\u00fcn\u00fcn etkisinde! Bu sayg\u0131s\u0131zl\u0131kla bay yazar\u0131n varaca\u011f\u0131 kapitalizm savunuculu\u011fundan ba\u015fka bir yer yoktur.<\/p>\n

\u0130\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131 yok say\u0131p i\u015f\u00e7i s\u0131n\u0131f\u0131 ayaklanma ve devrimlerini, \u00f6rne\u011fin Paris Kom\u00fcn\u00fc\u2019n\u00fc \u201ckom\u00fcnal ve toplumcu demokratik uygarl\u0131k de\u011ferleri<\/em>\u201dnin temsilcisi k\u00f6yl\u00fcl\u00fc\u011fe mal eden, yaln\u0131zca \u201cMarksizm ve K\u00f6yl\u00fc Sorunu<\/em>\u201dnu kaleme alan yazar de\u011fildir; bu, DM ve yazarlar\u0131n\u0131n genel yakla\u015f\u0131m\u0131d\u0131r, \u00f6rnekse, \u201cS\u0131n\u0131f De\u011fil, Kom\u00fcnalite<\/em>\u201d ba\u015fl\u0131kl\u0131 makalenin yazar\u0131 da ayn\u0131 d\u00fc\u015f\u00fcncededir, hatta proleter karakterini \u00e7izip k\u00f6yl\u00fcl\u00fckleriyle ilkel kom\u00fcnal toplumun hanesine yazd\u0131\u011f\u0131 ve onun direni\u015fine ba\u011flad\u0131\u011f\u0131 Ekim Devrimi\u2019ni de katarak, daha da ileriye gitmektedir:<\/p>\n

\u201cAvrupa\u2019da ortaya \u00e7\u0131kan 19. y\u00fczy\u0131ldaki i\u015f\u00e7i s\u0131n\u0131f\u0131 hareketleri diye tan\u0131mlanan o hareketler ger\u00e7ek anlamda i\u015f\u00e7i s\u0131n\u0131f\u0131 hareketi miydi<\/strong>? Yoksa o isim alt\u0131nda direnen, k\u00f6yden<\/strong> kopup kent varo\u015flar\u0131na yerle\u015fen, a\u00e7 susuz ve a\u011f\u0131rl\u0131kl\u0131 kom\u00fcnal k\u00fclt\u00fcr\u00fc ya\u015fayan ve direnen kom\u00fcnaliteler<\/strong> miydi? Bu hareketler daha yak\u0131ndan incelendi\u011finde g\u00f6r\u00fclecektir ki, kentle k\u0131r aras\u0131nda k\u00fclt\u00fcrel farkl\u0131l\u0131klar diye tan\u0131mlanan durum, kentin yabanc\u0131la\u015ft\u0131r\u0131c\u0131 ve asimilasyonist yap\u0131s\u0131, k\u0131r\u0131n yani k\u00f6y\u00fcn<\/strong> devlet \u00f6ncesi d\u00f6neme ait kom\u00fcnal de\u011ferlerin ve ya\u015fam\u0131n k\u00fclt\u00fcrel \u00e7at\u0131\u015fmas\u0131 olmaktad\u0131r.<\/em><\/p>\n

\u201cNeolotik Devrim diye tan\u0131mlanan k\u00f6y ve tar\u0131m devrimi, k\u0131rsalda hep varl\u0131\u011f\u0131n\u0131 koruyagelmi\u015ftir<\/strong>. Asl\u0131nda kent varo\u015flar\u0131nda direnen bu de\u011ferler olmaktad\u0131r. Art\u0131-de\u011fer s\u00f6m\u00fcr\u00fcs\u00fc bu direni\u015flerde sadece g\u00fc\u00e7lendirici bir rol oynam\u0131\u015ft\u0131r. 1917 Ekim Devrimi<\/strong> de incelendi\u011finde, i\u015f\u00e7i s\u0131n\u0131f\u0131 devriminden \u00e7ok kom\u00fcnal de\u011ferlerin, yani demokratik uygarl\u0131\u011f\u0131n<\/strong> devlet\u00e7i uygarl\u0131\u011fa kar\u015f\u0131 bir \u00e7\u0131k\u0131\u015f\u0131, direni\u015fi<\/strong> oldu\u011funun tespitini yapmak do\u011fru oland\u0131r.<\/em>\u201d[16]<\/a><\/p>\n

Anla\u015f\u0131lm\u0131\u015f olmal\u0131d\u0131r.<\/p>\n

De\u011fi\u015fimin kald\u0131rac\u0131 olan ahlak hangisi?<\/strong><\/p>\n

Bookchin, Wallerstein, Mouffe, Althusser ve Hardt\u2019la Negri ve \u00e7al\u0131\u015fmalar\u0131 dikkate al\u0131nd\u0131\u011f\u0131nda tezin koyucusu olmasa bile sentezleyici ve geli\u015ftiricisi olan \u00d6calan\u2019\u0131n, \u201csistem i\u00e7i<\/em>\u201d oldu\u011funu iddia etti\u011fi Marx ve do\u011frudan Marksizmle hesapla\u015fmaya giri\u015ferek, benzeri g\u00f6r\u00fc\u015fleri daha iddial\u0131 bi\u00e7imde ortaya koydu\u011fu g\u00f6r\u00fclmektedir:<\/p>\n

\u201cMarksist yakla\u015f\u0131m\u0131n daha temelli yetersizlikleri<\/strong> vard\u0131r. Uygarl\u0131\u011f\u0131 bir b\u00fct\u00fcn olarak \u00e7\u00f6z\u00fcmlememi\u015ftir. Engelsin denemesi \u00e7ok s\u0131n\u0131rl\u0131d\u0131r. S\u0131n\u0131fl\u0131 toplumla do\u011fal kolektif toplum aras\u0131ndaki temelli \u00e7eli\u015fkiyi \u00e7oktan a\u015f\u0131lm\u0131\u015f<\/strong> ve geri<\/strong> bi\u00e7im olarak saymaktad\u0131r. Halbuki kapsaml\u0131 tarihsel tan\u0131mlamam\u0131z da g\u00f6sterdi ki, kom\u00fcnal demokratik duru\u015fla hiyerar\u015fik ve devletli duru\u015f aras\u0131nda s\u00fcrekli ve kapsaml\u0131 bir m\u00fccadele<\/strong> vard\u0131r. Kom\u00fcnal demokratik de\u011ferler geri ve yok olmak \u015furada kals\u0131n<\/strong>, t\u00fcm<\/strong> sistem olu\u015fumlar\u0131nda \u2018dinamik\u2019<\/strong> role sahiptir. Buna kapitalizm de dahildir. Kapitalist sistemde… en \u00e7ok i\u015fleyen \u00e7eli\u015fki kom\u00fcnal demokratik de\u011ferlerle ili\u015fkili olanlard\u0131r. Sistem, i\u015f\u00e7i, k\u00f6yl\u00fc vb. gibi bir\u00e7ok kesimi i\u00e7inde tutup y\u00f6netebilir. Hatta iyi bir m\u00fcttefik yapabilir… Ama toplumun kendisini toplum olmaktan \u00e7\u0131karamaz. Toplum<\/strong> da esas olarak kom\u00fcnal ve demokratiktir<\/strong>… Toplumsal d\u00f6n\u00fc\u015f\u00fcm projeleri ba\u015fta \u00e7eli\u015fkilerin bu temel y\u00f6n\u00fcn\u00fc dikkate ald\u0131\u011f\u0131nda ba\u015far\u0131 \u015fans\u0131 kazanabilir.<\/em>\u201d[17]<\/a><\/p>\n

Yoksa ba\u015far\u0131 \u015fans\u0131 olmayacakt\u0131r! Kentlilikle mal\u00fbl(!), dolay\u0131s\u0131yla ba\u011flanmaktan ka\u00e7\u0131namayaca\u011f\u0131\/ka\u00e7\u0131namad\u0131\u011f\u0131(!) kent-soylulu\u011fun egemenli\u011fi olan kapitalizmle m\u00fccadelede ba\u015far\u0131 \u015fans\u0131na sahip olmayan(!) Marksizmi bir kalemde mahkum edip \u2013dolayl\u0131 olarak k\u00f6y\u00fc ve k\u00f6yl\u00fcl\u00fc\u011f\u00fc y\u00fcceltip\u2013 ba\u015far\u0131 i\u00e7in vicdan\u0131 ve ahlaki m\u00fccadeleyi i\u015faret ederek, s\u00fcrd\u00fcr\u00fcr:<\/p>\n

\u201cBa\u011flant\u0131l\u0131 olarak kapitalizmin sistemli olarak y\u0131kt\u0131\u011f\u0131 ahlaki \u00f6rg\u00fc esas al\u0131nmadan hi\u00e7bir \u00e7eli\u015fkinin teknik olarak \u00e7\u00f6z\u00fcm \u015fans\u0131 olamaz. Toplumsal ahlak olmadan<\/strong>, yaln\u0131zca hukuk, siyaset, sanat ve ekonomik y\u00f6ntemlerle hi\u00e7bir toplumu y\u00f6netme veya de\u011fi\u015ftirme olana\u011f\u0131 yoktur… toplumun kendini y\u00fcr\u00fct\u00fc\u015f vicdan\u0131, y\u00fcre\u011fi… Vicdan\u0131n\u0131 yitirmi\u015f toplum bitmi\u015f toplumdur… O halde kapitalizmle m\u00fccadele zorunlu olarak etik \u2018bilin\u00e7li ahlak[i]\u2019 \u00e7aba<\/strong> gerektirir. Bunsuz m\u00fccadele ba\u015f\u0131ndan kaybedilmi\u015f m\u00fccadeledir. Marksizmde ki\u015filik bir b\u00fct\u00fcn olarak kapitalist ya\u015fam de\u011ferleri i\u00e7inde ya\u015far. Kentlilik a\u011f\u0131r basar. Kentin \u00f6zeti bir ya\u015fam tarz\u0131 bireyi bin bir ba\u011fla kapitalist sisteme ba\u011flar. Marx<\/strong>\u2019\u0131n kendisinin bile binlerce ba\u011fla sistem i\u00e7i oldu\u011funu iyi bilmek gerekir.<\/strong><\/em>\u201d[18]<\/a><\/p>\n

Tabii ki ahlakl\u0131 ve vicdanl\u0131 olmak gerektir. Toplumsal ilerlemenin \u00f6zellikle siyasal y\u00f6n\u00fc ve birikimleri bak\u0131m\u0131ndan ahlak ve vicdana dair biriktirilmi\u015f olan tepki ve etkenlerin k\u00fc\u00e7\u00fcmsenmeyecek roller oynad\u0131klar\u0131 ve oynayacaklar\u0131 ger\u00e7ektir. Ama tart\u0131\u015fmas\u0131zd\u0131r ki, her toplum ve onlar\u0131n her s\u0131n\u0131f\u0131n\u0131n ahlak\u0131yla vicdan\u0131 birbirinden farkl\u0131 olmadan edemez; \u00f6rnekse bir toprak a\u011fas\u0131yla serfin ya da fabrikat\u00f6r bir burjuvayla fabrikas\u0131nda \u00e7al\u0131\u015ft\u0131r\u0131p s\u00f6m\u00fcrd\u00fc\u011f\u00fc bir i\u015f\u00e7inin vicdan\u0131yla ahlak\u0131 bir ve ayn\u0131 olamaz. \u00d6yleyse sorun, hangi toplumun hangi vicdan\u0131yla ahlak\u0131n\u0131n esas al\u0131n\u0131p bilin\u00e7li ahlaki \u00e7aba i\u00e7ine girilece\u011fi olarak kar\u015f\u0131m\u0131za \u00e7\u0131kar. Hangi ahlak?<\/p>\n

\u00d6calan\u2019\u0131n yazd\u0131klar\u0131na bak\u0131l\u0131rsa, \u2013vicdan da eklenerek\u2013 ba\u015far\u0131y\u0131 garanti edecek ahlak dendi\u011finde, ya bir ba\u015fka DM yazar\u0131n\u0131n yazd\u0131\u011f\u0131 gibi, \u201cinsanl\u0131\u011f\u0131n sabitleri<\/em>\u201dnden olan, t\u00fcm zaman ve hallerde genel-ge\u00e7erli\u011fi ve de\u011fi\u015fmezli\u011fiyle herkes i\u00e7in ortalama bir ahlak\u0131 anlamam\u0131z gerekmektedir ya da ger\u00e7ekte oldu\u011fu gibi, e\u011fer ahlak\u0131n toplumsal bi\u00e7imler ve s\u0131n\u0131f konumlar\u0131na g\u00f6re de\u011fi\u015fece\u011fi do\u011fru kabul edilecekse, \u015f\u00fcphesiz ancak \u00e7ok c\u00fcz\u00ee kal\u0131nt\u0131lar halinde olabilecek kom\u00fcnal toplumcu ahlak\u0131. Hangisi?<\/p>\n

Ve yine yaz\u0131lanlardan anla\u015f\u0131lmaktad\u0131r ki, biri ya da di\u011feri, hangi ahlaksa, kal\u0131nt\u0131 durumunda de\u011fildir; \u201ckolektif toplum<\/em>\u201d ve \u201ckom\u00fcnal demokratik de\u011ferler<\/em>\u201dle dolays\u0131zca ba\u011fl\u0131d\u0131r, \u201cs\u0131n\u0131fl\u0131 toplum<\/em>\u201du hedef alarak s\u00fcren \u201cs\u00fcrekli ve kapsaml\u0131 m\u00fccadele<\/em>\u201dnin ba\u015fl\u0131ca dayana\u011f\u0131 durumundad\u0131r! \u00c7\u00fcnk\u00fc s\u0131n\u0131fl\u0131 toplum, ne demekse \u201ctoplumun kendisini toplum olmaktan \u00e7\u0131karama<\/em>\u201dmaktad\u0131r; ve \u201cs\u0131n\u0131fl\u0131 toplum<\/em>\u201d nerede di\u011fer \u201ctoplum<\/em>\u201d neredeyse ya da hangi toplumdan s\u00f6z ediliyorsa (anla\u015f\u0131ld\u0131\u011f\u0131na g\u00f6re, ayn\u0131 anda ve tek bir insan toplulu\u011fu s\u00f6z konusu edildi\u011finde, biri s\u0131n\u0131fl\u0131 di\u011feri s\u0131n\u0131fs\u0131z iki \u201cg\u00f6vde<\/em>\u201d halinde, en az iki toplum ge\u00e7erli oldu\u011fu varsay\u0131lmaktad\u0131r), \u201ctoplum da esas olarak kom\u00fcnal ve demokratiktir<\/em>\u201d!<\/p>\n

Oysa \u00fclkede son olarak ger\u00e7ekle\u015ftirilmi\u015f olan \u201cAdalet Y\u00fcr\u00fcy\u00fc\u015f\u00fc\u201d \u00f6rne\u011fi \u00fczerinden yap\u0131lacak s\u0131n\u0131rl\u0131 bir fikir y\u00fcr\u00fctme bile g\u00f6sterecektir ki, evet, gayr\u0131-me\u015fru yeni Anayasal d\u00fczenlemeleriyle OHAL ve KHK\u2019leri, yasalar\u0131, yasal olmayan keyfi uygulamalar\u0131, yarg\u0131 sistemi, mahkemeleri, hakim ve savc\u0131lar\u0131, hapishaneleri, i\u015fkencehaneleri gibi maddi ve maddile\u015ftirilmi\u015f unsurlar\u0131yla adaletsizliklerin varl\u0131\u011f\u0131 tabii ki temeldir, ancak hareketlendirici unsur olarak, toplum vicdan\u0131nda yayg\u0131nla\u015fm\u0131\u015f adaletsizlik alg\u0131s\u0131yla duygusunun k\u00fc\u00e7\u00fcmsenmez bir kald\u0131ra\u00e7 olarak rol oynad\u0131\u011f\u0131 da a\u00e7\u0131kt\u0131r. Ancak g\u00fcncel adaletsizlik alg\u0131s\u0131yla adalet aray\u0131\u015f\u0131n\u0131n, ilkel kom\u00fcnalden yadigar olmay\u0131p, tamamen g\u00fcn\u00fcm\u00fcz kapitalizmi ve \u00e7\u00fcr\u00fcm\u00fc\u015fl\u00fc\u011f\u00fcnden, tekelci burjuvazinin egemenli\u011fini sa\u011flamla\u015ft\u0131rma ve bunun yolu olarak tek\u00e7i fa\u015fist uygulamalar ve diktat\u00f6rl\u00fck y\u00f6neliminden ve t\u00fcm\u00fcn\u00fcn neden oldu\u011fu adaletsizliklerden kaynakland\u0131\u011f\u0131 tart\u0131\u015fma g\u00f6t\u00fcrmez.<\/p>\n

\u0130\u015f\u00e7isiz toplumculuk.. Ulusal hareketsiz demokratizm<\/strong><\/p>\n

Peki, ya g\u00fcn\u00fcm\u00fcz\u00fcn ve yak\u0131n gelece\u011fin geli\u015fmeleriyle alt-\u00fcst olu\u015flar\u0131n\u0131n kararla\u015ft\u0131r\u0131c\u0131s\u0131 olmakla kalmay\u0131p kapitalist toplumun aralar\u0131ndaki uzla\u015fmaz kar\u015f\u0131tl\u0131k \u00fczerinde kurulu oldu\u011fu i\u015f\u00e7i s\u0131n\u0131f\u0131yla egemenli\u011fi elinde tutan burjuvazi ve kapitalizmin bu iki temel s\u0131n\u0131f\u0131 aras\u0131ndaki m\u00fccadele? \u00d6nemli say\u0131lmamaktad\u0131r ya da ba\u015fta \u00d6calan olmak \u00fczere DM yazarlar\u0131n\u0131n \u201ckapitalizmi<\/em>\u201d, temel \u00e7eli\u015fmesi emekle sermaye aras\u0131nda olan, son ve en y\u00fcksek a\u015famas\u0131 olan emperyalizm d\u00f6neminde bulunan, kendi i\u015f\u00e7ilerini s\u00f6m\u00fcr\u00fcp ezmekle kalmay\u0131p ba\u015fka halklar\u0131 s\u00f6m\u00fcrgele\u015ftirerek yeralt\u0131 ve yer\u00fcst\u00fc kaynaklar\u0131n\u0131 ya\u011fmalayan, bask\u0131lay\u0131p ya\u011fmalad\u0131\u011f\u0131 ezilen halklar\u0131n anti-emperyalist tutumlarla ulusal direni\u015f yolunu tuttu\u011fu herkesin bildi\u011fi kapitalizm de\u011fildir. DM ve yazarlar\u0131na g\u00f6re, ne i\u015f\u00e7inin s\u00f6m\u00fcr\u00fcl\u00fcp bask\u0131 alt\u0131na al\u0131nd\u0131\u011f\u0131 kapitalizm \u00f6nemlidir, ne de i\u015f\u00e7i s\u0131n\u0131f\u0131yla birlikte yeralt\u0131 ve yer\u00fcst\u00fc kaynaklar\u0131na el koyarak t\u00fcm d\u00fcnya halklar\u0131na kan kusturan olarak emperyalizm! \u00d6calan, \u015f\u00f6yle yazm\u0131\u015ft\u0131r:<\/p>\n

\u201cSanayici ve i\u015f\u00e7i s\u0131n\u0131f\u0131 birlikteli\u011fi<\/em><\/strong> belki modernitenin bir \u00f6zelli\u011fi olabilir; ama e\u015fitlik, \u00f6zg\u00fcrl\u00fck ve demokratikle\u015fme a\u00e7\u0131s\u0131ndan<\/strong> tekelci devlet kapsam\u0131ndad\u0131r. \u0130kisi birlikte anti-toplumculu\u011fa<\/strong> \u00e7ok daha yak\u0131n<\/strong> bir duru\u015f sergilerler… Kapitalist \u00e7a\u011f\u0131n barbarl\u0131klar\u0131 kar\u015f\u0131s\u0131nda ilkin s\u00f6m\u00fcrge, yar\u0131-s\u00f6m\u00fcrge s\u00fcrecine tabi k\u0131l\u0131nmak istenen boylar, kabileler<\/strong> direndiler ve isyan ettiler. Kuzey Amerika\u2019n\u0131n K\u0131z\u0131lderili kabileleri ve G\u00fcney Amerika\u2019n\u0131n Aztek Uygarl\u0131\u011f\u0131 sonuna kadar direndiler. Asya ve Afrika uygarl\u0131klar\u0131, kabile ve kavimleri<\/strong> de (\u00c7in, Hindistan, Habe\u015fistan uygarl\u0131klar\u0131 ve binlerce kabile) s\u00fcrekli direni\u015f ve isyanlar\u0131n\u0131 s\u00fcrd\u00fcrd\u00fcler. Daha bilin\u00e7li ve \u00f6rg\u00fctl\u00fc olarak, \u00e7o\u011fu 20 y\u00fczy\u0131l\u0131n ulusal kurtulu\u015f sava\u015flar\u0131<\/strong> bi\u00e7iminde, eksiklik ve yan\u0131lg\u0131lar\u0131 olsa da, \u00f6nemli ba\u015far\u0131lar elde ettiler.<\/em>\u201d[19]<\/a><\/p>\n

\u201cSanayici<\/em>\u201d denen burjuvaziyle i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n \u201cbirlikteli\u011fi<\/em>\u201d, aralar\u0131ndaki m\u00fccadele esas olan her \u00e7eli\u015fme i\u00e7in ge\u00e7erli olan \u201ckar\u015f\u0131tlar\u0131n birli\u011fi<\/em>\u201d ya da uzla\u015fmaz bir m\u00fccadele halinde bir arada bulunan kapitalizmin temel \u00e7eli\u015fmesinin iki z\u0131t kutbunun \u201cbirli\u011fi<\/em>\u201d olarak anlaml\u0131d\u0131r. Ancak \u00d6calan\u2019\u0131n kastetti\u011fi kar\u015f\u0131tlar\u0131n ya da z\u0131tlar\u0131n birli\u011fi halinde bir \u201cbirliktelik<\/em>\u201d de\u011fil, ama [\u201ctavizci]<\/em> i\u015f\u00e7inin<\/em>\u201d, burjuvazi ya da \u201ct\u00fcccar<\/em>\u201d\u0131n \u201cu\u015fa\u011f\u0131<\/em>\u201d oldu\u011fu[20]<\/a> t\u00fcrden bir \u201cbirliktelik<\/em>\u201dtir ve bizatihi i\u015f\u00e7i ile burjuvazi aras\u0131nda varsay\u0131lan bu ili\u015fki, kapitalizmin ger\u00e7ekte oldu\u011fu gibi de\u011fil, ama muhayyilede yarat\u0131lm\u0131\u015f bir kapitalizm oldu\u011funu ortaya koymaktad\u0131r.<\/p>\n

\u00d6te yandan, toplumu kom\u00fcnal toplumdan, toplumculu\u011fu da kom\u00fcnal toplum yanda\u015fl\u0131\u011f\u0131ndan ibaret sayarak kullan\u0131lan \u00f6zel l\u00fcgat ya da jargon bilinmedi\u011finde \u201canti-toplumculu\u011fa yak\u0131n durma<\/em>\u201d t\u00fcr\u00fc tespitlerin anla\u015f\u0131lmas\u0131 olana\u011f\u0131 olmay\u0131\u015f\u0131 bir yanad\u0131r. Ancak tarihin tan\u0131k oldu\u011fu en toplumcu s\u0131n\u0131f olan ve kendi kurtulu\u015fu, yoksullukta payla\u015f\u0131mc\u0131l\u0131kla karakterize ge\u00e7mi\u015fin kom\u00fcnal toplumun tersine, zenginli\u011fin payla\u015f\u0131m\u0131 kadar, i\u015fb\u00f6l\u00fcm\u00fcne k\u00f6lece boyun e\u011fmekten de kurtulmak demek olacak gelece\u011fin s\u0131n\u0131fs\u0131z toplumunun kurulu\u015funda olan ve bunun i\u00e7in burjuva egemenli\u011fini devirip kapitalizmin tasfiyesini sa\u011flamaktan ba\u015fka \u00e7aresi olmayan i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131 \u201canti-toplumculuk<\/em>\u201dla nitelemenin hi\u00e7bir anla\u015f\u0131l\u0131r yan\u0131 yoktur!<\/p>\n

Ve gariptir ki, kapitalizmin \u015fafa\u011f\u0131na gelinirken burjuvaziye \u00f6zg\u00fc merak ve maceraperestlik ve Hindistan baharat\u0131na giden k\u0131sa yol, alt\u0131n ve k\u00f6le aray\u0131\u015f\u0131yla denize a\u00e7\u0131lan Colombus ve Vespucci\u2019lerle ard\u0131 s\u0131ra gelen ba\u015fta feodal \u0130spanya ve Portekizlilerce k\u0131r\u0131ma u\u011frat\u0131lan \u2013\u00e7oktan k\u00f6lecili\u011fe ad\u0131m atm\u0131\u015f\u2013 Aztek uygarl\u0131\u011f\u0131n\u0131n hedef oldu\u011fu k\u0131r\u0131ma kar\u015f\u0131 direnmeyle, kuzey Amerika K\u0131z\u0131lderili kom\u00fcnlerinin\/klanlar\u0131n\u0131n k\u0131r\u0131m\u0131 ve direni\u015fi ve \u00c7in, Hindistan, Etiyopya ve ard\u0131 s\u0131ra gelen 20. yy.\u2019\u0131n ulusal direni\u015fleri \u201cdemokratik toplum direni\u015fleri<\/em>\u201d olarak e\u015fitlenmektedirler. Oysa t\u00fcm\u00fc farkl\u0131 t\u00fcrdendirler ve kendilerine y\u00f6neltilmi\u015f sald\u0131r\u0131ya kar\u015f\u0131 direni\u015fler olmalar\u0131 ortak paydas\u0131n\u0131n \u00f6tesinde e\u015fitlenemezler. Hele i\u015f\u00e7i s\u0131n\u0131f\u0131 ve ayaklanmalar\u0131n\u0131n \u00fczeri \u00e7izilip i\u015f\u00e7ilerin asl\u0131nda k\u00f6yl\u00fc olduklar\u0131 ve eski kom\u00fcnal de\u011ferlerle aya\u011fa kalkt\u0131klar\u0131 iddia edilerek hi\u00e7 e\u015fitlenemezler.<\/p>\n

TOPLUMSAL \u0130LERLEMEN\u0130N G\u00dc\u00c7LER\u0130<\/strong><\/p>\n

Bu noktada \u00d6calan ve ard\u0131ndan sair DM yazarlar\u0131, \u2013\u201clanetli<\/em>\u201d ilan ettikleri \u201cs\u0131n\u0131fl\u0131 uygarl\u0131k<\/em>\u201d ya da \u201cdevlet<\/em>\u201dten \u00e7ok\u2013 Marx ve Engels\u2019le Marksizme sald\u0131rarak, insanl\u0131\u011f\u0131n \u201ckom\u00fcnal toplumcu de\u011ferleri<\/em>\u201dni geri ve ilkel bulup k\u00fc\u00e7\u00fcmserken, \u201cs\u0131n\u0131flar\u0131<\/em>\u201d ve \u201cs\u0131n\u0131fla\u015fma<\/em>\u201dy\u0131 \u201cerdemli<\/em>\u201d, \u201columlu<\/em>\u201d ve \u201cileri<\/em>\u201d sayd\u0131klar\u0131n\u0131 s\u00f6yleyip su\u00e7lamaktad\u0131rlar. \u00d6nce \u00f6v\u00fcl\u00fcyor gibi yap\u0131l\u0131p uzun bir \u201csu\u00e7lama<\/em>\u201d \u00e7etelesi \u00e7\u0131kar\u0131l\u0131\u015f\u0131n\u0131 g\u00f6relim:<\/p>\n

\u201cDevlet\u00e7i uygarl\u0131\u011f\u0131n sald\u0131r\u0131lar\u0131na kar\u015f\u0131 insanl\u0131k \u00f6zg\u00fcrl\u00fck aray\u0131\u015flar\u0131n\u0131 hep s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. Toplum bu bitirici yap\u0131dan kurtulmak ve \u00f6zg\u00fcrle\u015fmek iradesinden hi\u00e7bir zaman vaz ge\u00e7memi\u015ftir, vaz ge\u00e7meyecektir… Devlet\u00e7i uygarl\u0131\u011f\u0131n toplum de\u011ferlerine yapt\u0131\u011f\u0131 sald\u0131r\u0131lara kar\u015f\u0131 ger\u00e7ekle\u015ftirilen direni\u015flerin \u00f6z\u00fcnde kom\u00fcnal de\u011ferleri ya\u015fatmak ve devleti a\u015fma<\/strong> amac\u0131 bulunmaktad\u0131r… Ancak ya katliamlara u\u011frat\u0131lm\u0131\u015flar ya da sapt\u0131r\u0131l\u0131p devletle\u015ftirilmi\u015flerdir.<\/em><\/p>\n

\u201c\u00d6zellikle 19. Y\u00fczy\u0131l Avrupa\u2019s\u0131nda sosyalizmin \u00f6nc\u00fcleri K. Marx ve F. Engels o direni\u015f\u00e7ilerin ba\u015f\u0131nda gelenlerdir… Ancak devlet\u00e7i uygarl\u0131\u011f\u0131 a\u015famam\u0131\u015f olmalar\u0131ndan ve kendi modernitelerini geli\u015ftiremediklerinden tam ba\u015far\u0131ya ula\u015famam\u0131\u015flard\u0131r. Tarihi S\u00fcmer Devleti ile ba\u015flatt\u0131lar. \u00d6ncesini \u00e7ok fazla \u00f6nemli olmad\u0131\u011f\u0131, o ya\u015fam\u0131n ortak \u00fcretim ve payla\u015f\u0131ma dayal\u0131, yani kom\u00fcnal olsa da ilkel ve basit<\/strong> oldu\u011funu d\u00fc\u015f\u00fcnd\u00fcler. Tarihte do\u011fal toplum ve kom\u00fcn d\u00f6neminin kayda de\u011fer<\/strong>, fazla bir yerinin bulunmad\u0131\u011f\u0131 kabul\u00fcne dayand\u0131rd\u0131klar\u0131ndan dolay\u0131 \u00f6nemli bir \u00e7\u0131kmaz ve hatay\u0131 ba\u015ftan yapm\u0131\u015f oldular… B\u00f6ylece on binlerce y\u0131l kah\u0131rl\u0131 bir m\u00fccadele ile kaz\u0131lan insanl\u0131k eme\u011fi adeta yok say\u0131ld\u0131<\/strong> ve k\u00fc\u00e7\u00fcmsendi.<\/em>\u201d[21]<\/a><\/p>\n

Marx\u2019la Engels\u2019in direni\u015f\u00e7iliklerinin teslim edildi\u011fi bu pasajda y\u00f6neltilen su\u00e7lamalar sert olmakla birlikte hen\u00fcz dil fazlas\u0131yla \u201cyumu\u015fak<\/em>\u201dt\u0131r. Su\u00e7lama; yaz\u0131l\u0131 tarihi ya da uygarl\u0131k tarihini yerle\u015fik uygarl\u0131klar\u0131n kurulu\u015fuyla, S\u00fcmerlerle ba\u015flatt\u0131klar\u0131 ve \u00f6ncesini, kom\u00fcnal toplumu ilkel ve \u00f6nemsiz, hatta yok sayd\u0131klar\u0131 \u015feklindedir.<\/p>\n

\u00d6calan ise daha serttir:<\/p>\n

\u201cGeleneksel uygarl\u0131k tarih\u00e7ileri gibi modernitenin di\u011fer y\u00fcz\u00fcn\u00fc \u2018gerilik, uykuda olma, barbarl\u0131k, gerici hareketler, tarihin \u00e7ark\u0131n\u0131 tersine \u00e7evirme\u2019<\/strong> olarak de\u011ferlendirmekten kendilerini al\u0131koyamam\u0131\u015flard\u0131r… Tarihin ikinci y\u00fcz\u00fcn\u00fc olu\u015fturan, ba\u011fl\u0131 g\u00f6r\u00fcnd\u00fckleri tarihsel diyalekti\u011fin ikinci kutbu olan Anti-Uygarl\u0131k\u00e7\u0131 G\u00fc\u00e7leri<\/strong> \u00e7\u00f6z\u00fcmleme gere\u011fi duymam\u0131\u015flard\u0131r. Bu g\u00fc\u00e7lere ili\u015fkin yapt\u0131klar\u0131 yorumlar ise \u00e7o\u011funlukla olumsuzdur<\/strong>… Uygarl\u0131\u011f\u0131n kar\u015f\u0131t kutbunun muazzam bir a\u011f\u0131rl\u0131\u011fa<\/strong>, demokratik gelene\u011fe, direni\u015f ve \u00f6zg\u00fcrl\u00fc\u011fe, e\u015fitlik ve adalet aray\u0131\u015flar\u0131na<\/strong>, kom\u00fcnalite deneyimlerine<\/strong> sahip oldu\u011funu g\u00f6rememeleri<\/strong>, burjuva ve k\u00fc\u00e7\u00fck burjuva s\u0131n\u0131f ger\u00e7eklikleriyle<\/strong> yak\u0131ndan ba\u011flant\u0131l\u0131d\u0131r. G\u00f6remezler, \u00e7\u00fcnk\u00fc bu s\u0131n\u0131flardan gelenlerin bu ger\u00e7ekleri g\u00f6recek g\u00f6zleri yoktur<\/strong>.<\/em>\u201d[22]<\/a><\/p>\n

Aktar\u0131lan pasajda yokmu\u015f ya da gizliymi\u015f gibi san\u0131labilecek \u00f6zne \u201cMarx ve ekol\u00fc<\/em>\u201dd\u00fcr ve b\u00fct\u00fcn bir dergi sayfas\u0131 \u201cMarx ve ekol\u00fc<\/em>\u201dn\u00fcn ele\u015ftirisi ya da su\u00e7lanmas\u0131na ayr\u0131lm\u0131\u015ft\u0131r. Ba\u015ftan s\u00f6ylenmelidir ki, \u201cburjuva ve k\u00fc\u00e7\u00fck burjuva s\u0131n\u0131f ger\u00e7eklikleri<\/em>\u201d nedeniyle \u201cg\u00f6recek g\u00f6zler<\/em>\u201de sahip olmamaya dair s\u00f6ylenenler, a\u011f\u0131rl\u0131\u011f\u0131 alt\u0131nda kal\u0131nacak fazlas\u0131yla b\u00fcy\u00fck laft\u0131r ve ayn\u0131s\u0131yla s\u00f6yleyeni ilgilendirecektir. Yazar\u0131n s\u0131n\u0131f ger\u00e7ekli\u011fi, bilindi\u011fi kadar\u0131yla farkl\u0131 de\u011fildir ve ek olarak k\u00f6y k\u00f6kenlidir. Bu, yazar\u0131n, \u00f6rne\u011fin kapitalist uygarl\u0131\u011fa ili\u015fkin olarak b\u00fct\u00fcn ileri s\u00fcrd\u00fcklerinin, otomatik olarak \u201cg\u00f6recek g\u00f6zlerinin yoklu\u011fu<\/em>\u201dna ba\u011flanmas\u0131 ve ba\u015ftan a\u015fa\u011f\u0131 yanl\u0131\u015fl\u0131\u011f\u0131na yorulmas\u0131 anlam\u0131na m\u0131 gelmelidir?<\/p>\n

S\u00fcrd\u00fcr\u00fcrsek, su\u00e7lama konusu ayn\u0131d\u0131r: Bug\u00fcn a\u00e7\u0131s\u0131ndan art\u0131k yeniden ula\u015f\u0131lmas\u0131 olanaks\u0131z \u201cge\u00e7mi\u015fin alt\u0131n \u00e7a\u011f\u0131na duyulan \u00f6zlem<\/em>\u201din \u00f6tesinde somut maddi bir varl\u0131\u011fa sahip olmad\u0131\u011f\u0131 gibi, atfedildi\u011fi t\u00fcrden harekete ge\u00e7irici bir \u00f6zelli\u011finin kalmad\u0131\u011f\u0131 eskinin manevi kom\u00fcnal de\u011fer kal\u0131nt\u0131lar\u0131n\u0131n bile belki ancak izine rastlanabilece\u011fi g\u00fcncel ko\u015fullarda \u201cuygarl\u0131\u011f\u0131n kar\u015f\u0131t kutbu<\/em>\u201dnu aramama i\u00e7erikli beyhude bir \u00e7abaya giri\u015fmedikleri i\u00e7in Marx ve Engels\u2019i, Marksizmi su\u00e7lamak olacak \u015fey de\u011fildir.<\/p>\n

Ne olmu\u015fsa, \u2013tabii ki ya\u015famlar\u0131 i\u00e7in gerekli nesneleri \u00fcretirken kendilerini de \u00fcreten, ama bunu kontrol edemedikleri do\u011fal ko\u015fullar\u0131 a\u015fabildikleri \u00f6l\u00e7\u00fcde, belirli m\u00fclkiyet ili\u015fkileriyle s\u0131n\u0131rland\u0131r\u0131lm\u0131\u015f haliyle ya topra\u011fa ve ki\u015fiye ya da sermayeye ba\u011f\u0131ml\u0131l\u0131klar\u0131 \u00e7er\u00e7evesinde ve sonu\u00e7lar\u0131n\u0131 denetleyemedikleri de\u011fi\u015fim i\u00e7in \u00fcretim olarak, \u00f6yleyse piyasa ko\u015fullar\u0131nda yapan ve bu nedenle bilin\u00e7li tasar\u0131mlar\u0131n\u0131n ancak g\u00f6rece k\u00fc\u00e7\u00fck bir k\u0131sm\u0131n\u0131 ger\u00e7ekle\u015ftirebilen\u2013 insan\u0131n kendisi yapm\u0131\u015ft\u0131r ve olacaksa ne insan taraf\u0131ndan yap\u0131lacakt\u0131r. Bu yap\u0131\u015f\/yap\u0131l\u0131\u015f s\u00fcrecinde \u015f\u00fcphesiz hayallerle projelere de yer olacakt\u0131r. Ancak olu\u015f halindeki ve yap\u0131lacak her \u015feyin, b\u00fct\u00fcn bir toplumsal geli\u015fmenin hayal d\u00fcnyas\u0131na s\u0131\u011fd\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131lmamas\u0131 ko\u015fuluyla!<\/p>\n

Yani, yap\u0131lacaklar, insanl\u0131\u011f\u0131n eski \u201calt\u0131n \u00e7a\u011f\u0131<\/em>\u201dn\u0131n \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fcn ard\u0131ndan ortaya \u00e7\u0131kan ve \u015f\u00f6yle ya da b\u00f6yle birbirini takip eden s\u00f6m\u00fcr\u00fc toplumlar\u0131 ya da s\u00f6m\u00fcr\u00fcye dayal\u0131 uygarl\u0131klar \u00e7er\u00e7evesinde yap\u0131lacakt\u0131r. \u00d6ncekiler bir yana b\u0131rak\u0131l\u0131rsa, sonuncusu olan kapitalist uygarl\u0131k, ku\u015fku yok ki, yol a\u00e7t\u0131\u011f\u0131 haks\u0131zl\u0131k ve adaletsizlikleriyle birlikte s\u00f6m\u00fcr\u00fcden ve zorbal\u0131ktan kurtulu\u015f m\u00fccadelesinin zemini olacakt\u0131r ki, kapitalizm, geli\u015ftirdi\u011fi \u00fcretici g\u00fc\u00e7lerle s\u00f6m\u00fcr\u00fcden kurtulu\u015fun olanakl\u0131 hale geldi\u011fi toplumdur. Ama DM yazarlar\u0131, hayali bir olgu olarak \u201ckapitalizm<\/em>\u201din laf\u0131n\u0131 etseler bile, tamamen ger\u00e7ek olan ve i\u00e7inde ya\u015famakta olduklar\u0131 bu son s\u00f6m\u00fcr\u00fc toplumunu, kar\u015f\u0131tl\u0131klar\u0131n\u0131, dayanaklar\u0131yla sosyal g\u00fc\u00e7lerini, geli\u015fme ve \u00f6yleyse onu \u00e7\u00f6k\u00fc\u015fe g\u00f6t\u00fcrecek yasalar\u0131n\u0131 merak edip \u00f6nemsemez ve hi\u00e7 dikkate almazlar ve her defas\u0131nda ge\u00e7mi\u015fin g\u00fczel g\u00fcnlerini yad ederek onun hayaliyle ya\u015famay\u0131 se\u00e7erler. \u00d6nemli olan g\u00fcn\u00fcm\u00fcz de\u011filmi\u015f gibi, Marksizmi ge\u00e7mi\u015fte kalm\u0131\u015f olan \u201cuygarl\u0131\u011f\u0131n kar\u015f\u0131t kutbu<\/em>\u201dna gereken \u00f6nemi vermemekle su\u00e7larlar. Yapt\u0131klar\u0131, tamamen olanaks\u0131z hale gelmi\u015f olan, ge\u00e7mi\u015fi g\u00fcn\u00fcm\u00fczde ya\u015fatma \u00e7abas\u0131ndan ibaret kal\u0131r. S\u00f6z\u00fcn\u00fc ettikleri \u201cuygarl\u0131\u011f\u0131n kar\u015f\u0131t kutbu<\/em>\u201dnun \u201cmuazzam bir a\u011f\u0131rl\u0131\u011fa<\/em>\u201d sahip oldu\u011funu s\u00f6yler, ama bu \u201ca\u011f\u0131rl\u0131k<\/em>\u201d\u0131n ne oldu\u011funu ortaya koyamaz, \u201cdeneyim<\/em>\u201dle \u201cgelenek<\/em>\u201dten ba\u015fka bir \u015feyle i\u00e7ini dolduramazlar.<\/p>\n

\u201cDemokratik gelene\u011fe, direni\u015f ve \u00f6zg\u00fcrl\u00fck, e\u015fitlik ve adalet aray\u0131\u015flar\u0131na, kom\u00fcnalite deneyimlerine\u201d <\/em>dayal\u0131 bir \u201ca\u011f\u0131rl\u0131k<\/em>\u201d neden \u201canti-uygarl\u0131k g\u00fc\u00e7leri<\/em>\u201dnin \u00f6zelli\u011fi olsun? \u201cDemokratik gelenek<\/em>\u201d ve \u201c\u00f6zg\u00fcrl\u00fck, e\u015fitlik ve adalet<\/em>\u201dle \u201ckom\u00fcnalite deneyimleri<\/em>\u201d neden \u2013\u201calt\u0131n \u00e7a\u011f<\/em>\u201ddan aktar\u0131lanlarla birlikte\u2013 s\u00f6m\u00fcr\u00fc toplumlar\u0131n\u0131n be\u015f bin y\u0131ll\u0131k uygarl\u0131k ko\u015fullar\u0131nda, bu toplumlar\u0131 k\u0131skac\u0131na alm\u0131\u015f s\u00f6m\u00fcr\u00fcc\u00fc s\u0131n\u0131f egemenliklerine kar\u015f\u0131 m\u00fccadelelerde ve bu m\u00fccadelelerin birikimlerinde aranmaz da, a\u015f\u0131lm\u0131\u015f en eskide aranmakla yetinilir?<\/p>\n

Spartak\u00fcs\u2019\u00fcn Romal\u0131 k\u00f6le sahiplerine kar\u015f\u0131 m\u00fccadelesi neden bir demokratik gelenek<\/em><\/strong> olu\u015fturmas\u0131n? Olu\u015fturmam\u0131\u015f m\u0131d\u0131r? Spartak\u00fcs isyan\u0131, k\u00f6lelerin k\u00f6le sahiplerine, k\u00f6leci egemenli\u011fe kar\u015f\u0131 ayaklanmas\u0131ndan ba\u015fka nedir? Neden k\u00f6lecili\u011fe kar\u015f\u0131 isyan de\u011fil de, \u201canti-uygarl\u0131k g\u00fc\u00e7lerinin uygarl\u0131\u011fa kar\u015f\u0131 direni\u015fi<\/em>\u201d olsun? Ya da Almanya\u2019da feodal zorbal\u0131\u011fa kar\u015f\u0131 dinsel bir g\u00f6r\u00fcn\u00fcm alan ilk burjuva i\u00e7erikli ba\u015fkald\u0131r\u0131lardan olan Thomas M\u00fcntzer liderli\u011findeki k\u00f6yl\u00fclerin 16. yy.\u2019\u0131n ilk \u00e7eyre\u011findeki ayaklanmas\u0131 neden g\u00fcn\u00fcm\u00fcz\u00fcn demokratik geleneklerini<\/em><\/strong> beslemi\u015f olmas\u0131n da, M\u00fcntzer atlanarak, bu gelene\u011fin kom\u00fcnal topluma \u00f6zg\u00fcl\u00fc\u011f\u00fc ileri s\u00fcr\u00fcls\u00fcn? Uzat\u0131labilir, ama son bir \u00f6rnek verelim: Neden s\u0131radan bir \u201cdevlet<\/em>\u201d\u00e7i \u201clanetlilik<\/em>\u201d olmay\u0131p tamamen kapitalizmin tekelci bir devlet bi\u00e7imi ve kan d\u00f6k\u00fcc\u00fc bir zorbal\u0131\u011f\u0131 olan Alman ve \u0130talyan fa\u015fizmine kar\u015f\u0131 m\u00fccadelenin insanl\u0131\u011f\u0131n demokratik gelene\u011finin olu\u015fmas\u0131na katk\u0131s\u0131 yok say\u0131ls\u0131n da, bu gelenek \u201canti-toplum g\u00fc\u00e7leri<\/em>\u201d t\u00fcr\u00fcnden ne oldu\u011fu belirsiz, hayali \u201cg\u00fc\u00e7ler<\/em>\u201de vehmedilerek, kayna\u011f\u0131 sadece ge\u00e7mi\u015f \u201calt\u0131n \u00e7a\u011fa \u00f6zlem<\/em>\u201dde arans\u0131n?<\/p>\n

Ve di\u011fer say\u0131lanlar… \u0130nsanl\u0131\u011f\u0131n haf\u0131zas\u0131na 1789 B\u00fcy\u00fck Frans\u0131z Devrimi\u2019nin sloganlar\u0131 olarak kaz\u0131nm\u0131\u015f e\u015fitlik, \u00f6zg\u00fcrl\u00fck, adalet aray\u0131\u015flar\u0131<\/em><\/strong> \u00f6rne\u011fin, neden \u201canti-uygarl\u0131k g\u00fc\u00e7leri<\/em>\u201d denen muhayyel g\u00fc\u00e7lere \u00f6zg\u00fc olsun? Neden kurtulu\u015f uygarl\u0131k kar\u015f\u0131tl\u0131\u011f\u0131nda arans\u0131n sorusu ve yan\u0131t\u0131 bir yana, Frans\u0131z Devrimi neden reddedilsin ve dayanak aranmak i\u00e7in be\u015f bin y\u0131l \u00f6ncesine gidilmekten ba\u015fka \u00e7are bulunamas\u0131n?<\/p>\n

Eksi\u011fi mi var Frans\u0131z Devrimi\u2019nin \u2013evet, var. Spartak\u00fcs\u2019\u00fcn de, M\u00fcntzer\u2019in de, sonunda Fransa ve \u0130talya\u2019da iktidar burjuvazinin elinde kald\u0131\u011f\u0131na g\u00f6re, 2. D\u00fcnya Sava\u015f\u0131 da denen b\u00fcy\u00fck anti-fa\u015fist sava\u015f\u0131n da var. Kimse, Marx ve Engels\u2019in eksiklerini ve \u00e7\u00f6z\u00fcms\u00fczl\u00fcklerini ortaya koymad\u0131klar\u0131n\u0131 ve tamamlanmas\u0131n dediklerini iddia etmesin! Hem ders \u00e7\u0131kar\u0131larak hem ele\u015ftirilerek a\u015f\u0131lacaklard\u0131r ve nitekim \u015fimdiden a\u015f\u0131lm\u0131\u015flard\u0131r. Ama hat\u0131rlayal\u0131m, bu a\u015fma giri\u015fimlerinin ba\u015fl\u0131calar\u0131ndan olan Paris Kom\u00fcn\u00fc\u2019n\u00fc ve hatta \u201917 Ekim Devrimi\u2019nin bile, DM yazarlar\u0131nca \u201ci\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n direni\u015fi<\/em>\u201d olmad\u0131klar\u0131 iddia edilmi\u015ftir.<\/p>\n

DM yazarlar\u0131nca y\u00fcceltilip ula\u015f\u0131lacak azami hedef varsay\u0131lan e\u015fitlik, \u00f6zg\u00fcrl\u00fck ve adalet kavram ve olgular\u0131 ve bu y\u00f6ndeki aray\u0131\u015flar burjuva demokratik i\u00e7eriklidir. \u201cDemokratik kom\u00fcnal toplumcu<\/em>\u201d derken iddia edildi\u011fi gibi, \u201ctoplumculuk<\/em>\u201dla, sosyalizmle kesinlikle bir ilgileri bulunmamaktad\u0131r. Hele fa\u015fist bir diktat\u00f6rl\u00fc\u011f\u00fcn kurulmakta oldu\u011fu bir \u00fclkede k\u00fc\u00e7\u00fcmsenmeleri \u015f\u00fcphesiz d\u00fc\u015f\u00fcn\u00fclemez, ancak proleter de\u011fil burjuva, sosyalist de\u011fil demokratik i\u00e7erikli olduklar\u0131ndan da ku\u015fku duyulamaz. \u00d6nemlisi \u015fudur ki, \u201ce\u015fitlik, \u00f6zg\u00fcrl\u00fck ve adalet<\/em>\u201dten s\u00f6z edildi\u011finde, \u201cs\u0131n\u0131fl\u0131 topluma kar\u015f\u0131 demokratik toplum<\/em>\u201d, \u201cs\u0131n\u0131fl\u0131 uygarl\u0131\u011fa kar\u015f\u0131 demokratik uygarl\u0131k<\/em>\u201d derken ka\u00e7\u0131n\u0131lmak istenen s\u0131n\u0131fl\u0131l\u0131k ve s\u0131n\u0131fa \u00f6zg\u00fcl\u00fck durumu ba\u015ftan sona ge\u00e7erlidir; bu kavramlar burjuvaziye \u00f6zg\u00fcd\u00fcr. \u00d6zetle, s\u0131n\u0131fl\u0131 toplum ger\u00e7e\u011fiyle y\u00fcz y\u00fcze olundu\u011funda, ka\u00e7mak isteseniz de ka\u00e7amazs\u0131n\u0131z, prati\u011fi ve kavramlar\u0131yla aya\u011f\u0131n\u0131za dolan\u0131r; s\u0131n\u0131fl\u0131 toplumdan kurtulman\u0131n tek yolu, \u201ckom\u00fcnalite<\/em>\u201d ve \u201ckonfederalizm<\/em>\u201dden s\u00f6z edip d\u00fc\u015f\u00fcnsel olarak onun \u00fczerinden atlamaya \u00e7al\u0131\u015fmak (ama g\u00f6rece\u011fimiz gibi, onun s\u0131n\u0131rlar\u0131n\u0131 s\u0131n\u0131r bilmek) de\u011fil, teoride ve pratik olarak, onu y\u0131kmay\u0131, bunun i\u00e7in de ilk olarak burjuvazinin iktidar\u0131n\u0131 devirmeyi hedeflemektir.<\/p>\n

Ya \u201ckom\u00fcnalite<\/em>\u201d ve deneyimleri? DM yazarlar\u0131n\u0131n hareket noktalar\u0131n\u0131n ba\u015f\u0131nda geleni ilkel kom\u00fcnal topluma vurgu ve onun \u2013Marksizmdeki gibi yads\u0131man\u0131n yads\u0131nmas\u0131 olarak de\u011fil ama d\u00fcped\u00fcz ve\u2013 oldu\u011fu gibi, g\u00fcn\u00fcm\u00fcze ta\u015f\u0131nma \u00e7abas\u0131d\u0131r. Olanaks\u0131zl\u0131\u011f\u0131ndan \u015f\u00fcphe edilemez; ge\u00e7mi\u015fin \u201ckom\u00fcnalite<\/em>\u201dsi, ge\u00e7ti\u011fimiz on y\u0131llarda Amazonlar ve Polinezya\u2019da bulunup \u00f6rnek al\u0131nma \u015fans\u0131 olmayan ve zaten k\u0131sa s\u00fcrede farkl\u0131la\u015fm\u0131\u015f olan birka\u00e7 kabile bir yana, ya\u015fayan canl\u0131 bir organizma halinde g\u00fcn\u00fcm\u00fcze ula\u015fmad\u0131\u011f\u0131 gibi, kal\u0131nt\u0131lar\u0131 da insanl\u0131\u011f\u0131n maddi ve manevi ya\u015fam\u0131nda kalmam\u0131\u015f gibidir. Ama DM yazarlar\u0131 ne denli ge\u00e7mi\u015fin kom\u00fcnalitesine g\u00f6nderme yap\u0131p k\u00f6yl\u00fcl\u00fc\u011fe mal etmeye \u00e7al\u0131\u015f\u0131rlarsa \u00e7al\u0131\u015fs\u0131nlar, Paris\u2019in Kom\u00fcn\u00fc<\/em><\/strong> ve B\u00fcy\u00fck Ekim Devrimi\u2019nin Sovyetleri<\/em><\/strong> (\u015euralar ya da Halk Meclisleri) uzun y\u0131llar t\u00fcm d\u00fcnyay\u0131 etkisi alt\u0131na alm\u0131\u015f ve hala \u00e7ekici olan birikimleriyle, proleter s\u0131n\u0131f niteliklerinin yan\u0131 s\u0131ra toplumsall\u0131klar\u0131 tart\u0131\u015f\u0131lmaz \u00f6rnekler durumundad\u0131rlar. \u201cKom\u00fcnalite deneyimi<\/em>\u201dyle toplumsall\u0131\u011f\u0131n, neden, \u00fcstelik \u201cmodernitesi<\/em>\u201dnden yak\u0131n\u0131l\u0131p lanetlenen kapitalizminin alternatifi olarak, Paris Kom\u00fcn\u00fcyle \u201350\u2019li-60\u2019l\u0131 ya\u015flar\u0131n\u0131 s\u00fcren herkesin g\u00f6zlerinin \u00f6n\u00fcnde\u2013 ortaya \u00e7\u0131km\u0131\u015f, yak\u0131n tarihli ve hala son derece g\u00fcncel Sovyetler \u00f6rne\u011finde de\u011fil, ama be\u015f bin y\u0131l \u00f6ncesinin kom\u00fcnal toplumunda arand\u0131\u011f\u0131 anla\u015f\u0131l\u0131r gibi de\u011fildir ya da ancak i\u015f\u00e7i s\u0131n\u0131f\u0131 ve sosyalizm kar\u015f\u0131tl\u0131\u011f\u0131yla a\u00e7\u0131klanabilir!<\/p>\n

Toplumculuksa, toplumcudurlar; sosyalizmse, sosyalistlikleri kan\u0131tlanmaya ihtiya\u00e7 g\u00f6stermeyecek t\u00fcrdendir.<\/p>\n

Neden Sovyet de\u011fil ilkel kom\u00fcnal gelenekler?<\/strong><\/p>\n

Kabaca bak\u0131\u015fla anla\u015f\u0131l\u0131r g\u00f6r\u00fcnmeyense, alt\u0131 az kaz\u0131nd\u0131\u011f\u0131nda anla\u015f\u0131l\u0131r hale gelecektir. Paris Kom\u00fcn\u00fc ve ard\u0131ndan SSCB\u2019nin y\u0131k\u0131lm\u0131\u015f olmalar\u0131, g\u00f6rmezden gelinmeleri ve kom\u00fcnal de\u011ferlerin be\u015f bin y\u0131l \u00f6ncesinde aranmas\u0131n\u0131n nedeni herhalde olamaz. DM yazarlar\u0131, g\u00f6rece\u011fiz ki, sadece \u201chatalar\u0131<\/em>\u201d de\u011fil ama \u201ckapitalist moderniteyi a\u015famamas\u0131<\/em>\u201d ve \u201c\u00e7\u00f6z\u00fcms\u00fczl\u00fc\u011f\u00fc<\/em>\u201d nedeniyle Marksizmle Sovyetlerin y\u0131k\u0131l\u0131\u015f\u0131 aras\u0131nda ili\u015fki kuran g\u00f6r\u00fc\u015fler ileri s\u00fcrmektedirler, ancak ger\u00e7ek nedenin bu oldu\u011fu iddia edilemez. Kom\u00fcn ve Sovyetler y\u0131k\u0131lm\u0131\u015fken, ilkel kom\u00fcnal toplum ayakta kalm\u0131\u015f de\u011fildir!<\/em><\/strong> Eski kom\u00fcnal toplum, yerini kimi yerde k\u00f6lecili\u011fe kimi yerdeyse feodalizme b\u0131rakarak, \u00e7oktan y\u0131k\u0131lm\u0131\u015ft\u0131r. \u00dcstelik eski kom\u00fcnal toplumun y\u0131k\u0131l\u0131\u015f\u0131n\u0131n ard\u0131ndan gelen toplumlar da tarihe kar\u0131\u015fm\u0131\u015flard\u0131r. Ve bu kom\u00fcnal topluma ula\u015fmak \u00fczere geriye, be\u015f bin y\u0131l \u00f6ncesine gidilecek de\u011fildir! Yeni kom\u00fcnal ya da do\u011fru ad\u0131yla kom\u00fcnist toplum i\u00e7inse, tamamen g\u00fcncel olanlar\u0131 varken, maddi ve manevi hareket ettiricilerin tarih-\u00f6ncesinde aranmas\u0131ysa tamam\u0131yla anlams\u0131zd\u0131r. Kom\u00fcn ve Sovyetler y\u0131k\u0131lm\u0131\u015flard\u0131r, evet, ancak, onlar\u0131n aya\u011fa dikilmesine neden olan art\u0131k tarihin \u00e7ark\u0131n\u0131n ileriye d\u00f6n\u00fc\u015f\u00fcn\u00fcn engeli haline gelmi\u015f kapitalist toplumla mezar kaz\u0131c\u0131s\u0131 i\u015f\u00e7i s\u0131n\u0131f\u0131 tarihe kar\u0131\u015fm\u0131\u015f olmad\u0131klar\u0131 gibi, hala g\u00fcn\u00fcm\u00fcz\u00fcn temel ger\u00e7e\u011fidirler ve kim ne kadar tersini isterse istesin, yeni Kom\u00fcnler\u2019le Sovyetler\u2019e g\u00f6t\u00fcrmekten geri duramazlar.<\/p>\n

DM yazarlar\u0131ysa, ulusal hareketin birli\u011fini bozaca\u011f\u0131 ve da\u011f\u0131taca\u011f\u0131 endi\u015fesiyle, Sovyetler, sosyalizm ve bu ikisinin \u00f6znesi durumundaki i\u015f\u00e7i s\u0131n\u0131f\u0131 ve s\u0131n\u0131f m\u00fccadelesi kar\u015f\u0131t\u0131 olduklar\u0131 i\u00e7in, \u201cgelece\u011fi<\/em>\u201d ve hareket ettiricisini be\u015f bin y\u0131l \u00f6ncesi ge\u00e7mi\u015fin ilkel toplumcu, payla\u015f\u0131mc\u0131 \u201cde\u011ferleri<\/em>\u201dnde aramaya y\u00f6nelmi\u015flerdir.<\/p>\n

Gerilik.. Barbarl\u0131k.. Tarihin \u00e7ark\u0131<\/strong><\/p>\n

Sovyetler Birli\u011fi ve \u00e7\u00f6k\u00fc\u015f\u00fcyle Marksizmin ili\u015fkilendirilmesi \u00fczerinde duraca\u011f\u0131z. Buna gelmeden, DM yazarlar\u0131n\u0131n ilkel kom\u00fcnal topluma y\u00f6nelik olarak Marx ve Engels\u2019le Marksizme izafe ettikleri, bir k\u0131sm\u0131 yak\u0131\u015ft\u0131rma olan \u201cgerilik, uykuda olma, barbarl\u0131k, gerici hareketler, tarihin \u00e7ark\u0131n\u0131 tersine \u00e7evirme<\/em>\u201d t\u00fcr\u00fc g\u00f6r\u00fc\u015flerle do\u011fruluk ve yanl\u0131\u015fl\u0131klar\u0131na de\u011finmeliyiz.<\/p>\n

Herhalde DM yazarlar\u0131 bile eski kom\u00fcnal toplumun geli\u015fmemi\u015flik anlam\u0131nda \u201cgeri<\/em><\/strong>\u201d ve hatta ilkel<\/em><\/strong> de\u011fil ama ileri<\/em><\/strong> bir toplum bi\u00e7imi oldu\u011funu iddia edemeyeceklerdir. \u0130nsan\u0131n hayvanl\u0131ktan ayr\u0131lmas\u0131n\u0131n ard\u0131ndan, genellikle toplay\u0131c\u0131l\u0131k ve k\u0131smen avc\u0131l\u0131kla ge\u00e7inip, birbirini de yiyebildi\u011fi ve hen\u00fcz kurals\u0131z bir cinsellik ya\u015fad\u0131\u011f\u0131 \u201cvah\u015fet d\u00f6nemi<\/em>\u201d de i\u00e7inde, \u00e7e\u015fitli a\u015famalar\u0131yla yaban\u0131ll\u0131k ve barbarl\u0131k ko\u015fullar\u0131nda toplum olarak ya\u015fad\u0131\u011f\u0131 ilk bi\u00e7imdir. S\u00f6z\u00fc edilen vah\u015fet d\u00f6nemi bir yana b\u0131rak\u0131lsa bile, toplumsal \u00f6rg\u00fctlenmenin ilk ve en geri bi\u00e7imlerinden s\u00f6z edilmekte oldu\u011fu tart\u0131\u015fmas\u0131zd\u0131r. Ve ad\u0131 \u00fcst\u00fcndedir; barbarl\u0131k, \u00fcstelik yaban\u0131ll\u0131\u011f\u0131n ard\u0131ndan ve onunla birlikte y\u00fcz binlerce y\u0131l s\u00fcren d\u00f6neme ad\u0131n\u0131 vermi\u015ftir. Yine \u00fcstelik eski kom\u00fcnal toplumun geli\u015fkin a\u015famalar\u0131n\u0131n barbarl\u0131kla tan\u0131mlanabilece\u011fi de tart\u0131\u015fmas\u0131zd\u0131r. Bu uzun bin y\u0131llar\u0131n, toplumsal geli\u015fmelerin ola\u011fan\u00fcst\u00fc yava\u015f seyretti\u011fi, hayvandan kurtulmakta olan insan\u0131n iki aya\u011f\u0131 \u00fczerine dikilmesi bile binlerce y\u0131l s\u00fcrerken, hen\u00fcz ate\u015fi koruyup s\u00fcrekli k\u0131lamadan gecelerini karanl\u0131kta ge\u00e7irdi\u011fi zaman\u0131n yine on binlerce y\u0131l\u0131n\u0131 ald\u0131\u011f\u0131, alet ve silah olarak kullanmak \u00fczere yonttu\u011fu ta\u015flar\u0131 cilalamas\u0131n\u0131n, ta\u015ftan madenleri kullanmaya ge\u00e7mesinin her birinin on binlerce y\u0131l s\u00fcrd\u00fc\u011f\u00fc, hayvanlar\u0131n ve bu\u011fday\u0131n ehlile\u015ftirilmesinin ve ard\u0131ndan tekerle\u011fe ula\u015f\u0131lmas\u0131n\u0131n yine binlerce y\u0131la mal oldu\u011fu d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnde, kom\u00fcnal toplum d\u00f6neminin insanl\u0131\u011f\u0131n \u201cuykuda olma hali<\/em>\u201d olarak tan\u0131mlanmas\u0131na kim itiraz edebilir? Sadece insanl\u0131\u011f\u0131n bu ilk ve ilkel d\u00f6neminin de\u011fil, ona g\u00f6re nispeten k\u0131sa s\u00fcren feodal Orta\u00e7a\u011f\u2019\u0131n bile bir \u201cuykuda olma hali<\/em>\u201dne ve \u201cgeri<\/em>\u201dli\u011fe denk d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc s\u00f6ylemek neden ele\u015ftiri konusu edilir?<\/p>\n

Marx-Engels\u2019le Marksizmin kom\u00fcnal toplumu \u201ctarihin \u00e7ark\u0131n\u0131 tersine \u00e7evirme<\/em>\u201d ve \u201cgerici hareketler<\/em>\u201d olarak tan\u0131mlamas\u0131 ise, b\u00fct\u00fcn\u00fcyle bir yak\u0131\u015ft\u0131rmad\u0131r. Bir olgu ya da \u015fey, bir ba\u015fkas\u0131yla kar\u015f\u0131la\u015ft\u0131r\u0131larak, ya da bir nirengi noktas\u0131na g\u00f6re, g\u00f6receli\u011fiyle, ilerici ya da gerici say\u0131labilir; ve tarihin \u00e7ark\u0131n\u0131 \u201cd\u00fcz\u00fcne<\/em>\u201d ya da \u201ctersine<\/em>\u201d \u00e7evirme pozisyonunda bulundu\u011fu ileri s\u00fcr\u00fclebilir. \u0130lkel kom\u00fcnal toplum \u00f6rne\u011fin, k\u00f6leci ya da feodal topluma g\u00f6re daha geri ve geli\u015fmemi\u015f bir toplumdur, ancak bu nedenle ona \u201cgerici<\/em>\u201d ya da \u201cgerici hareket<\/em>\u201d yaftas\u0131 as\u0131lamaz. Kim ki kom\u00fcnal toplumu, kendisinden sonra gelen \u00f6rne\u011fin kapitalist topluma kar\u015f\u0131 dayanak edinip savunmaya yeltenirse, \u201cgerici<\/em>\u201d ona denir ve \u2013bu \u00f6l\u00e7\u00fcde bir tersine \u00e7evirme olana\u011f\u0131 bulunamaz, ama\u2013 \u201ctarihin \u00e7ark\u0131n\u0131 tersine \u00e7evirme<\/em>\u201d \u00e7abas\u0131nda olacak olan odur!<\/p>\n

Burada, DM yazarlar\u0131n\u0131n konuya ili\u015fkin g\u00f6r\u00fc\u015flerinin, teorik bak\u0131mdan geli\u015fmemi\u015flik ve gerili\u011fin yan\u0131nda ideolojik bir gericilik olu\u015fturdu\u011fu s\u00f6ylenmelidir.<\/p>\n

SINIFLAR, SANAY\u0130 VE \u0130LERLEME SORUNU<\/strong><\/p>\n

\u201cMarksizm, pozitivist yap\u0131s\u0131 gere\u011fi, end\u00fcstri toplumunu ideal olgu olarak itirazs\u0131z kabul etmi\u015f, hatta tanr\u0131salla\u015ft\u0131rm\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n onsuz olu\u015famayaca\u011f\u0131n\u0131, ve ya\u015fayamayaca\u011f\u0131n\u0131 varsaymaktad\u0131r… End\u00fcstriye dair en ufak ele\u015ftiride bulunmamakla, bunun kar\u015f\u0131s\u0131nda makine ve fabrika d\u00fczene\u011fini s\u0131n\u0131rs\u0131z y\u00fcceltmekle, end\u00fcstriyalizm denen dinin olu\u015fumunda Marksistlerin pay\u0131n\u0131n en az kapitalistlerinki kadar etkili oldu\u011fu rahatl\u0131kla belirtilebilir… Sanayi toplumu kavram\u0131 da kendi ba\u015f\u0131na anlaml\u0131 de\u011fildir. Sanayi tekelleri kuruldu\u011funda toplum daha \u00e7ok emtiala\u015fman\u0131n, de\u011fi\u015fime sunulacak \u00fcretimin, \u00fcretim de sanayinin g\u00fcd\u00fcm\u00fcne veriliyor. Tekelci sanayi kapitalizmi, di\u011fer \u00fcretim sahalar\u0131n\u0131n tekelci sanayiye ba\u011fl\u0131 hale gelmesidir.<\/em>\u201d[23]<\/a><\/p>\n

\u201cS\u0131n\u0131fl\u0131 ve devletli uygarl\u0131k<\/em>\u201d diyerek i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n varl\u0131\u011f\u0131 ve geli\u015fkinli\u011fiyle dolays\u0131zca ili\u015fkili olmas\u0131 nedeniyle, i\u015f\u00e7i s\u0131n\u0131f\u0131, s\u0131n\u0131f m\u00fccadelesi ve sosyalizmle aralar\u0131na mesafe koymak i\u00e7in sanayiye kar\u015f\u0131 tutum i\u00e7inde olan DM yazarlar\u0131, ideolojik olarak, b\u00fct\u00fcn bir tarihsel geli\u015fmenin motoru durumundaki \u00fcretici g\u00fc\u00e7ler ve geli\u015fmesi kar\u015f\u0131s\u0131nda pozisyon almay\u0131 se\u00e7mektedirler. Ama bu se\u00e7imleri, kom\u00fcnal toplumu kastederek Marksizme y\u00f6nelttikleri \u201ctarihin \u00e7ark\u0131n\u0131 tersine \u00e7evirme<\/em>\u201d su\u00e7lamas\u0131n\u0131n, kom\u00fcnal toplum bak\u0131m\u0131ndan uygun olmasa da, kendileri bak\u0131m\u0131ndan uygun d\u00fc\u015fece\u011fi anlam\u0131na gelmektedir. \u00dcretici g\u00fc\u00e7ler nas\u0131l geli\u015fmez ve onlar\u0131n geli\u015fmesine nas\u0131l kar\u015f\u0131 \u00e7\u0131k\u0131labilir? Bu, ancak, \u00fcretici g\u00fc\u00e7lerin geli\u015fmesini engellemekte olan \u00e7\u00fcr\u00fcme halindeki s\u00f6m\u00fcr\u00fcc\u00fc toplumlar\u0131n, \u00f6rne\u011fin g\u00fcn\u00fcm\u00fcz tekelci kapitalizminin ve tekelci egemenlerinin pozisyonu ve tutumu olabilir. B\u00f6yle bir kar\u015f\u0131 \u00e7\u0131k\u0131\u015f, do\u011frudan do\u011fruya tarihin \u00e7ark\u0131n\u0131n ileriye do\u011fru d\u00f6n\u00fc\u015f\u00fcne kar\u015f\u0131 \u00e7\u0131kmak olacakt\u0131r. S\u00f6ylenenler \u015funlar:<\/p>\n

\u201cMarksizm, pozitivist yap\u0131s\u0131 gere\u011fi, end\u00fcstri toplumunu ideal olgu<\/strong> olarak itirazs\u0131z<\/strong> kabul etmi\u015f, hatta tanr\u0131salla\u015ft\u0131rm\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n onsuz olu\u015famayaca\u011f\u0131n\u0131, ve ya\u015fayamayaca\u011f\u0131n\u0131 varsaymaktad\u0131r… End\u00fcstriye dair en ufak ele\u015ftiride<\/strong> bulunmamakla<\/strong>, bunun kar\u015f\u0131s\u0131nda makine ve fabrika d\u00fczene\u011fini s\u0131n\u0131rs\u0131z y\u00fcceltmekle<\/strong>, end\u00fcstriyalizm denen dinin olu\u015fumunda Marksistlerin pay\u0131n\u0131n en az kapitalistlerinki kadar etkili oldu\u011fu rahatl\u0131kla belirtilebilir… Sanayi toplumu kavram\u0131 da kendi ba\u015f\u0131na anlaml\u0131 de\u011fildir. Sanayi tekelleri<\/strong> kuruldu\u011funda toplum daha \u00e7ok emtiala\u015fman\u0131n, de\u011fi\u015fime sunulacak \u00fcretimin, \u00fcretim de sanayinin g\u00fcd\u00fcm\u00fcne veriliyor. Tekelci sanayi kapitalizmi<\/strong>, di\u011fer \u00fcretim sahalar\u0131n\u0131n tekelci sanayiye<\/strong> ba\u011fl\u0131 hale gelmesidir.<\/em>\u201d[24]<\/a><\/p>\n

Sanayi ya da ticaret tekelleri t\u00fcr\u00fcnden birbirinden nitelik\u00e7e farkl\u0131 tekeller olmad\u0131\u011f\u0131, \u00e7\u00fcnk\u00fc tekelci sermayenin mali sermaye oldu\u011fu ve her alanda faal bulundu\u011fu ve t\u00fcm\u00fcnde tekelle\u015fip t\u00fcm\u00fcn\u00fc tekelle\u015ftirdi\u011fi, yine \u201ctekelci sanayi kapitalizmi<\/em>\u201d olmad\u0131\u011f\u0131 ve olamayaca\u011f\u0131, \u00e7\u00fcnk\u00fc tekelcili\u011fin \u00f6rne\u011fin sanayi ile s\u0131n\u0131rlanmad\u0131\u011f\u0131 ve s\u0131n\u0131rlanamayaca\u011f\u0131, sanayiin tekelle\u015ftirilebilece\u011fi ama \u201ctekelci sanayi<\/em>\u201d olamayaca\u011f\u0131 gibi d\u00fczeltilmesi gereken pek \u00e7ok \u015fey ve Marksizmin pozitivizm say\u0131lmas\u0131yla din ve tanr\u0131lar bir yana b\u0131rak\u0131l\u0131rsa… Sanayinin olumsuzlamas\u0131n\u0131n, kapitalizmin geli\u015fmesiyle yok olu\u015fa s\u00fcr\u00fcklenen k\u00f6yl\u00fcl\u00fc\u011f\u00fcn tepkisi oldu\u011fu belirtilerek, bizatihi sanayile\u015fmeye itiraz\u0131n anla\u015f\u0131l\u0131r \u015fey olmad\u0131\u011f\u0131 s\u00f6ylenmelidir. Olumsuz olan, fabrika ve sanayi de\u011fil, kapitalist nitelikleridir. Bir \u00fcretim merkezi olarak fabrikaya ve \u00fcretimin geli\u015fkin bir \u00f6rg\u00fctlenmesi olan sanayiye kar\u015f\u0131 \u00e7\u0131kman\u0131n, ancak tar\u0131ma, \u00e7iftliklere ve tar\u0131msal \u00fcretime kar\u015f\u0131 \u00e7\u0131kmak kadar anlaml\u0131 olabilece\u011fi ortadad\u0131r. Tah\u0131l \u00fcretilmese ne yenecek, yeniden avc\u0131l\u0131\u011fa m\u0131 d\u00f6n\u00fclecektir? Ya giysi ve bar\u0131nmak \u00fczere ev ve bir ad\u0131m at\u0131larak onlar\u0131n \u00fcretiminde kullan\u0131lacak makineler, ula\u015f\u0131m ve ta\u015f\u0131ma ara\u00e7lar\u0131 \u00fcretilmiyor olsa ne yap\u0131lacakt\u0131r, herkesin ancak kendi \u00fcrettikleriyle ge\u00e7inebilece\u011fi de\u011fi\u015fim i\u00e7in olmayan do\u011fal \u00fcretime, Orta\u00e7a\u011f\u2019a ve hatta kom\u00fcnal topluma m\u0131 d\u00f6n\u00fclmesi \u00f6ng\u00f6r\u00fclmektedir? Bunlar, \u015f\u00fcphesiz gerici taleplerin savunulmas\u0131 ve gericilik olabilir ve bir yana b\u0131rak\u0131lmal\u0131d\u0131r. \u0130nsan\u0131n \u00e7al\u0131\u015fmak zorunda olmayaca\u011f\u0131 \u2013tersine bilime, felsefeye, sanata vb. ay\u0131rabilece\u011fi\u2013 zaman\u0131 \u00e7o\u011faltarak ya\u015fam\u0131n\u0131 kolayla\u015ft\u0131racak sanayiye ve sanayile\u015fmeye de\u011fil, sanayi \u00fcr\u00fcnlerinin m\u00fclkiyetinin hele tekelci kapitalizm ko\u015fullar\u0131nda giderek daha az say\u0131da elde toplanmas\u0131na, dolay\u0131s\u0131yla \u00f6zel m\u00fclkiyete ve \u00f6zel m\u00fclkiyet sistemi olan kapitalizme, tekeller s\u00f6z konusu oldu\u011funda tekelci kapitalizme ve sanayiden de\u011fil ama buralardan t\u00fcreyen olumsuzluk, haks\u0131zl\u0131k ve adaletsizliklere kar\u015f\u0131 \u00e7\u0131k\u0131lmas\u0131 gereklidir.<\/p>\n

Sanayiye ve sanayi geli\u015fimine kar\u015f\u0131 \u00e7\u0131kman\u0131n, insanl\u0131\u011f\u0131n ihtiya\u00e7lar\u0131n\u0131n hep daha ileriden ve daha tama yak\u0131n kar\u015f\u0131lanmas\u0131na kar\u015f\u0131 \u00e7\u0131kmak oldu\u011fu bilinerek d\u00fc\u015f\u00fcn\u00fcp davranmak yerinde olacakt\u0131r. Ama kapitalistlerin egemenli\u011findeki sanayile\u015fmenin ele\u015ftirilecek y\u00f6n\u00fcn\u00fcn olmad\u0131\u011f\u0131 ancak bir mugalatad\u0131r. Marksistler, sanayide istihdam edilen i\u015f\u00e7ilerin i\u015fg\u00fc\u00e7lerinin gasp edilmesine ve sanayinin t\u00fcm \u00fcr\u00fcnleri \u00f6zel m\u00fclkiyet konusu olurken \u00fcretici i\u015f\u00e7ilere, \u00fcretim gelirlerinin, ancak i\u015fg\u00fc\u00e7lerinin de\u011ferini kar\u015f\u0131lamaya yetecek \u00e7ok k\u00fc\u00e7\u00fck bir miktar\u0131n\u0131n verilmesini nas\u0131l ele\u015ftirmeyip kar\u015f\u0131 \u00e7\u0131kmazlar? Hele d\u00fc\u015f\u00fck \u00fccret dayatmas\u0131 ve i\u015fg\u00fcn\u00fcn k\u0131salt\u0131lmas\u0131 yerine i\u015f\u00e7ilerin i\u015fsizli\u011fin pen\u00e7esine at\u0131lmas\u0131, nas\u0131l Marksistlerin ele\u015ftirmeyecekleri \u015fey olabilir? Sanayide mutlak ve nispi art\u0131-de\u011fer oran\u0131n\u0131n art\u0131r\u0131lmas\u0131 \u00e7abalar\u0131, esnek \u00e7al\u0131\u015fma ve \u00fc\u00e7 hatta be\u015f i\u015f\u00e7inin i\u015finin tek bir i\u015f\u00e7iye y\u0131k\u0131lmas\u0131 t\u00fcr\u00fc kapitalizme y\u00f6nelik ele\u015ftiriler Marksistlerin asli i\u015flerindendir ve end\u00fcstri ve end\u00fcstriyalizm ve Marksizm aras\u0131ndaki kurulmaya \u00e7al\u0131\u015f\u0131lan ba\u011flant\u0131y\u0131 \u00e7\u00fcr\u00fctmek i\u00e7in uzatmaya gerek yoktur!<\/p>\n

Ancak sorun g\u00f6r\u00fcnd\u00fc\u011f\u00fc kadar basit de\u011fil, daha temellidir. DM yazarlar\u0131 i\u015f\u00e7i s\u0131n\u0131f\u0131 ile ba\u011flant\u0131l\u0131 sayarak sanayiye kar\u015f\u0131 \u00e7\u0131kmakla yetinmeyip, s\u0131n\u0131flara, ve ilkel kom\u00fcnal toplumdan bakarak, s\u0131n\u0131fla\u015fma dedikleri s\u0131n\u0131flar\u0131n ortaya \u00e7\u0131km\u0131\u015f olu\u015funu olumsuz say\u0131p s\u0131n\u0131flara ve s\u0131n\u0131f m\u00fccadelesine de tepki g\u00f6stermektedirler. Genelle\u015ftirilerek \u015furaya gelinmektedir:<\/p>\n

\u201cS\u0131n\u0131f m\u00fccadelesi sorunuyla en \u00e7ok u\u011fra\u015fan Marksistler bile s\u0131n\u0131fla\u015fman\u0131n do\u011fas\u0131<\/strong>n\u0131 do\u011fru belirleyememi\u015flerdir. Sanki s\u0131n\u0131fla\u015fma<\/strong> bir erdemmi\u015f<\/strong>, uygarl\u0131\u011f\u0131n ilerleticisiymi\u015f<\/strong> gibi de\u011ferlendirmekten kendilerini al\u0131koyamam\u0131\u015flard\u0131r. Tarihin mutlaka kat etmesi gereken bir a\u015famaym\u0131\u015f<\/strong>, bir k\u00f6pr\u00fcsel ili\u015fkisiymi\u015f gibi s\u0131n\u0131fla\u015fmay\u0131 tarihsel materyalizmin gere\u011fi saym\u0131\u015flard\u0131r… ilerleme ve geli\u015fme olmak \u015furada kals\u0131n, tersine bir toplumsal gerileme ve d\u00fc\u015f\u00fc\u015ft\u00fcr<\/strong>.<\/em>\u201d[25]<\/a><\/p>\n

\u201cS\u0131n\u0131fla\u015fma<\/em><\/strong>, ahlaki ve politik anlamda olumsuz bir geli\u015fme olarak g\u00f6r\u00fclmemi\u015f; iyi<\/strong>, ilerici<\/strong>, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn gere\u011fi<\/strong>, zorunlu<\/strong> bir a\u015fama<\/strong> olarak de\u011ferlendirilmi\u015ftir. S\u0131n\u0131fsal olu\u015fumu me\u015fru<\/strong> g\u00f6rme<\/strong>nin, objektif olarak iktidar ve devlet s\u0131n\u0131flar\u0131na hizmet<\/strong> oldu\u011fu kavranamam\u0131\u015ft\u0131r. K\u00f6lelik, serflik ve proleterlik tarihsel ilerleme<\/strong> ve do\u011faya kar\u015f\u0131 \u00f6zg\u00fcrl\u00fck i\u00e7in<\/strong> \u00f6denmesi gereken bedeller<\/strong> olarak yorumlanm\u0131\u015ft\u0131r.<\/em>\u201d[26]<\/a><\/p>\n

S\u0131n\u0131flar ve ortaya \u00e7\u0131kmalar\u0131, sanki istenmese olmayacakm\u0131\u015f ve iradeye ba\u011fl\u0131ym\u0131\u015f gibi, olumsuz, k\u00f6t\u00fc ve erdem de\u011fil herhalde ahlaks\u0131zl\u0131k say\u0131lmakta ve b\u00f6yle yakla\u015fmay\u0131p sorunu nesnelli\u011fiyle ele alan Marksizm su\u00e7lanmaktad\u0131r. S\u0131n\u0131flar, \u201ckurnaz adam<\/em>\u201d \u015fahs\u0131nda \u2013\u201cbir s\u0131n\u0131fla\u015ft\u0131rma ayg\u0131t\u0131<\/em>\u201d olan\u2013 devletin kurnazca etkinli\u011finin \u00fcr\u00fcn\u00fc olarak olu\u015fmu\u015f varsay\u0131ld\u0131klar\u0131 i\u00e7in, ortaya \u00e7\u0131kmalar\u0131n\u0131n \u00f6nlenebilece\u011fi, olmayabilecekleri ya da var oldularsa bile, bunun mutlak olumsuz olan devletin i\u015fi ve mutlak bir olumsuzluk oldu\u011fu d\u00fc\u015f\u00fcn\u00fclmektedir.<\/p>\n

Ahlak konusu bir yana b\u0131rak\u0131l\u0131rsa, Marksizmin s\u0131n\u0131f\u0131n do\u011fas\u0131n\u0131 anlayamad\u0131\u011f\u0131n\u0131n ileri s\u00fcr\u00fclmesi, s\u0131n\u0131fla devlet ili\u015fkisinin ba\u015f a\u015fa\u011f\u0131 kavran\u0131\u015f\u0131n\u0131n \u00fcr\u00fcn\u00fcd\u00fcr ve \u015f\u00fcphesiz devletin yol a\u00e7t\u0131\u011f\u0131 bir \u201cs\u0131n\u0131fla\u015fma<\/em>\u201dn\u0131n anla\u015f\u0131l\u0131r yan\u0131 olamaz.<\/p>\n

Politik ve ahlaki olarak yarat\u0131lm\u0131\u015f s\u0131n\u0131flar\u0131n, ka\u00e7\u0131nc\u0131 oldu\u011fu belirsiz b\u00f6yle bir boyutta yarat\u0131ld\u0131klar\u0131 i\u00e7in, Marksistlerce, yine ayn\u0131 boyutta ve ku\u015fkusuz \u201cpolitik ve ahlaki olarak<\/em>\u201d olumsuzlanarak \u201cme\u015fru<\/em>\u201d say\u0131lmamas\u0131 ve ortaya \u00e7\u0131k\u0131\u015flar\u0131n\u0131n \u201czorunlu bir a\u015fama<\/em>\u201d olarak de\u011ferlendirilmemesi istenmektedir. Zihin kararla\u015ft\u0131r\u0131c\u0131 kabul edildi\u011finden, s\u0131n\u0131flar, nas\u0131l ki \u201czihnin icad\u0131<\/em>\u201d olan devlet ve kurumlar\u0131nca var edilmi\u015flerse, kar\u015f\u0131s\u0131nda direnmesi beklenen demokratik zihin taraf\u0131ndan, demokratik gelenekler vb. do\u011frultusunda me\u015fru g\u00f6r\u00fclmeyip yok say\u0131lmalar\u0131, s\u0131n\u0131flar\u0131n varl\u0131k zemini \u00fczerinden y\u00fcr\u00fcnmesinin reddedilmesi ve toplumsal m\u00fccadelenin s\u0131n\u0131fl\u0131 toplumlar dolay\u0131m\u0131yla ve bu toplumlar esas al\u0131narak de\u011fil, bu toplumlara kar\u015f\u0131 y\u00fcr\u00fct\u00fclmesi \u00f6ng\u00f6r\u00fclmektedir.<\/p>\n

S\u0131n\u0131flar\u0131n olu\u015fumunu me\u015fru g\u00f6rmenin, \u2013ne demekse, kendi kendisiyle \u00e7eli\u015fmek \u00fczere\u2013 \u201ciktidar ve devlet s\u0131n\u0131flar\u0131na<\/strong> hizmet<\/em>\u201d oldu\u011fu ileri s\u00fcr\u00fclerek, Marksizm bu nedenle su\u00e7lanmaktad\u0131r. S\u0131n\u0131flar\u0131n me\u015fru g\u00f6r\u00fclmemesi istenmektedir, ama zaten s\u0131n\u0131flar\u0131 yarat\u0131p dayatan\u0131n devlet \u201cs\u0131n\u0131flar\u0131<\/em><\/strong>\u201d oldu\u011fu bildirilmekte ve bu s\u0131n\u0131flar\u0131n varl\u0131klar\u0131 DM yazarlar\u0131 taraf\u0131ndan kabul edilmektedir! Kar\u015f\u0131 taraf\u0131n s\u0131n\u0131flar\u0131n\u0131 kabul et, ama, kendi dayana\u011f\u0131n olacak s\u0131n\u0131flar\u0131 ve varl\u0131klar\u0131n\u0131 me\u015fru sayma \u2013ilgin\u00e7 bir ak\u0131l y\u00fcr\u00fctme oldu\u011fu \u015f\u00fcphesizdir!<\/p>\n

As\u0131l sorun ise, eski kom\u00fcnal toplumun ba\u011fr\u0131nda olu\u015fan s\u0131n\u0131flar ve ilk s\u0131n\u0131fl\u0131 toplum olarak k\u00f6lelikle ard\u0131 s\u0131ra gelen s\u0131n\u0131flar ve s\u0131n\u0131fl\u0131 toplumlar\u0131n tarihsel bir ilerleme say\u0131l\u0131p say\u0131lmamas\u0131yla ilgili ortaya \u00e7\u0131kmaktad\u0131r.<\/p>\n

\u0130yi ya da k\u00f6t\u00fc, g\u00fczel ya da \u00e7irkin, olumlu ya da olumsuz, ahlakl\u0131 ya da ahlaks\u0131z, hangi s\u0131fatlarla an\u0131l\u0131rlarsa an\u0131ls\u0131nlar, s\u0131n\u0131flar ve s\u0131n\u0131fl\u0131 toplumlar\u0131n birbirleri pe\u015fi s\u0131ra ortaya \u00e7\u0131k\u0131\u015flar\u0131 ilerleme midir ve s\u00f6ylendi\u011fi \u015fekilde hi\u00e7 de\u011filse \u201c\u00f6zg\u00fcrl\u00fck i\u00e7in \u00f6denmesi gereken bedeller<\/em>\u201d olarak m\u0131 kabul edilmelidirler, yoksa tersine, DM yazarlar\u0131n\u0131n iddia ettikleri gibi \u201ctoplumsal gerileme ve d\u00fc\u015f\u00fc\u015f<\/em>\u201d m\u00fcd\u00fcrler?<\/p>\n

K\u00f6leli\u011fi olumsuzluk ve ahlaks\u0131zl\u0131ktan ibaret sayd\u0131klar\u0131 i\u00e7in, k\u00f6\u015feye s\u0131k\u0131\u015ft\u0131rd\u0131klar\u0131 d\u00fc\u015f\u00fcncesiyle, su\u00e7lamak \u00fczere, 26 nolu dipnotta \u00d6calan ve ba\u015fka yerlerde ba\u015fka yazarlar\u0131n\u0131n yapt\u0131klar\u0131 gibi, Marksizmin, tarihsel geli\u015fme a\u00e7\u0131s\u0131ndan k\u00f6leli\u011fi bir ilerleme olarak de\u011ferlendirilmesine vurgu yap\u0131lmas\u0131na ne demelidir?<\/p>\n

DM yazarlar\u0131nca bir ad\u0131m daha at\u0131larak ve k\u00f6leli\u011fin yan\u0131na serflik ve proleterlik de eklenip k\u00f6lecilikle birlikte, feodalizm ve kapitalizmi de kapsamak \u00fczere genelle\u015ftirilerek, s\u00f6m\u00fcr\u00fclenlerin kom\u00fcn \u00fcyesine ve s\u00f6m\u00fcr\u00fcye dayal\u0131 toplumlar\u0131n kom\u00fcnal topluma g\u00f6re bir tarihsel ilerlemeyi temsil etmelerinin \u2013sanki kom\u00fcn\u00fcn yerine k\u00f6leli\u011fi onlar ge\u00e7irmi\u015f gibi\u2013 Marksizme y\u00f6nelik su\u00e7lama konusu edilmesi anla\u015f\u0131l\u0131r \u015fey midir?<\/p>\n

Ve bir di\u011fer ad\u0131mla, toplumlar\u0131n tarihsel geli\u015fmesinin \u201ctemel \u00e7eli\u015fmesi<\/em>\u201d \u201cs\u0131n\u0131fl\u0131 ve devletli toplumla demokratik toplum aras\u0131nda<\/em>\u201d ve geli\u015fmenin ba\u015fl\u0131ca dinami\u011fi de toplumcu \u201cdemokratik kom\u00fcnal de\u011ferler<\/em>\u201d olarak varsay\u0131ld\u0131\u011f\u0131ndan, k\u00f6leli\u011fin, i\u00e7inde geli\u015fti\u011fi kom\u00fcne g\u00f6re ilerleme etkeni say\u0131lmas\u0131n\u0131n, tarihin, ger\u00e7ekte oldu\u011fu gibi, yani kom\u00fcn\u00fcn yerini k\u00f6lelik alarak ve ard\u0131 s\u0131ra feodalizm ve kapitalizm gelerek ilerledi\u011finin a\u00e7\u0131klanmas\u0131yla ba\u011flant\u0131land\u0131r\u0131lmas\u0131 yoluyla Marksizme y\u00f6neltilmi\u015f di\u011fer bir temel su\u00e7lamaya var\u0131lmaktad\u0131r: \u201cTarihin d\u00fcz \u00e7izgi olarak geli\u015fmesinin savunulmas\u0131<\/em>\u201d!<\/p>\n

Bir \u00f6rnek:<\/p>\n

\u201cGe\u00e7mi\u015fin geri, ilkel, gelece\u011fin hep geli\u015fme ve ilerleme olarak g\u00f6r\u00fclmesi<\/em><\/strong> tarih-g\u00fcncel ve gelecek aras\u0131ndaki diyalektik b\u00fct\u00fcnl\u00fc\u011f\u00fc sakatlam\u0131\u015f…<\/em>\u201d[27]<\/a><\/p>\n

Bir di\u011fer \u00f6rnek ise \u015f\u00f6yledir:<\/p>\n

\u201c… tarih s\u0131n\u0131flar\u0131n \u00e7at\u0131\u015fmas\u0131 olarak ele al\u0131n\u0131nca, s\u0131n\u0131fla\u015fmaya, devlete, zor olgusuna ilerici rol<\/strong> atfedilmi\u015ftir<\/strong>.<\/em>\u201d[28]<\/a><\/p>\n

\u00d6calan, daima daha k\u00f6\u015feli ve sert de\u011ferlendirmeler yapmaktad\u0131r:<\/p>\n

\u201cDo\u011fal toplumdan zorunlu olarak hiyerar\u015fik ve devletli toplumun geli\u015fmesi diye bir kanun yoktur<\/strong>. Belki bu y\u00f6nl\u00fc bir e\u011filim olabilir. E\u011filimin zorunlu<\/strong>, kesintisiz ve sonuna kadar olmas\u0131 yanl\u0131\u015f bir varsay\u0131md\u0131r. S\u0131n\u0131fl\u0131 toplumun ilerlemeler i\u00e7in zorunlu oldu\u011fu<\/strong> bi\u00e7imindeki Marksist tespit, (ezilen ve s\u00f6m\u00fcr\u00fclenler ad\u0131na) yap\u0131lan en b\u00fcy\u00fck yanl\u0131\u015fl\u0131klardan biridir. Bu yanl\u0131\u015f, Marksizmin yakla\u015f\u0131k 150 y\u0131ll\u0131k tarihinde bir kapitalizm yede\u011fi<\/strong> haline getirilmi\u015f olmas\u0131n\u0131n en temel nedenidir. Devleti, s\u0131n\u0131flar\u0131 ve zoru toplumsal geli\u015fmenin, ilerlemenin evreleri olarak g\u00f6rmek<\/strong>, organik, do\u011fal toplumun g\u00fcn\u00fcm\u00fcze kadar muazzam direnmesini k\u00fc\u00e7\u00fcmsemek<\/strong>, hatta yok<\/strong> saymaktad\u0131r. Tarihi kendili\u011finden tahakk\u00fcm g\u00fc\u00e7lerine hediye etmektedir. S\u0131n\u0131flar\u0131n varl\u0131\u011f\u0131n\u0131 kader<\/strong> olarak g\u00f6rmek, belki de fark\u0131nda olmadan hakim s\u0131n\u0131flar\u0131n ideologlu\u011funa alet olmakt\u0131r<\/strong>.<\/em>\u201d[29]<\/a><\/p>\n

Burada radikal bir su\u00e7lamaya da var\u0131lmaktad\u0131r: \u201cMarksizmin yakla\u015f\u0131k 150 y\u0131ll\u0131k tarihinde kapitalizmin yede\u011fi haline getirilmi\u015f olmas\u0131<\/em><\/strong>\u201d!<\/p>\n

Marksizme y\u00f6nelik olarak ileri s\u00fcr\u00fclen bu radikal su\u00e7lamayla tarihin materyalist yorumunun \u201cd\u00fcz \u00e7izgisel ilerlemeci<\/em>\u201dlikle su\u00e7lanmas\u0131n\u0131n \u00d6calan ve DM yazarlar\u0131na \u00f6zg\u00fc \u00f6zg\u00fcn g\u00f6r\u00fc\u015fler olmad\u0131\u011f\u0131n\u0131 s\u00f6ylemeliyiz. I. Wallerstein\u2019in taraf\u0131ndan \u00f6nceden ileri s\u00fcr\u00fclm\u00fc\u015flerdir. \u00d6rneklersek:<\/p>\n

\u201cU\u011frunda 150 y\u0131l m\u00fccadele ettikleri<\/strong> siyasi bir projenin \u2013devlet iktidar\u0131n\u0131n, bug\u00fcn bu devlette, yar\u0131n \u00f6tekinde elde edilmesi vas\u0131tas\u0131yla toplumsal d\u00f6n\u00fc\u015f\u00fcm projesinin\u2013 tarihsel beyhudeli\u011fi<\/strong>ni fark ediyorlar… Fakat eski proje, d\u00fcnya Solu’nun stratejisi her \u015feyden \u00f6nce, Leninizm gibi en iddial\u0131 bi\u00e7imde anti-liberal, \u2018devrimci\u2019 varyantlar\u0131nda bile liberal ideolojiden etkilenmi\u015f, onunla kaplanm\u0131\u015f<\/strong> oldu\u011fundan \u00f6t\u00fcr\u00fc ba\u015far\u0131s\u0131z<\/strong> olmu\u015ftu.<\/em>\u201d[30]<\/a><\/p>\n

\u201cD\u00fcnya n\u00fcfusunun b\u00fcy\u00fck \u00e7o\u011funlu\u011funun \u00f6nceki tarihsel sistemlere g\u00f6re maddi a\u00e7\u0131dan \u00f6znel ve nesnel olarak daha az iyi durumda<\/strong> oldu\u011funa inanmam\u0131n yan\u0131 s\u0131ra… siyasal olarak da daha az iyi durumda<\/strong> oldu\u011funun savunulabilece\u011fini d\u00fc\u015f\u00fcn\u00fcyorum. Hepimiz bu tarihsel sistemin<\/strong> moda etti\u011fi, hakl\u0131l\u0131\u011f\u0131 kendinden menkul ilerleme ideolojisi<\/strong>yle \u00f6ylesine dolmu\u015fuz ki bu sistemin b\u00fcy\u00fck say\u0131da tarihsel olumsuzluklar\u0131n\u0131 kabul etmekte bile zorlan\u0131yoruz. Karl Marx gibi kararl\u0131 bir su\u00e7lay\u0131c\u0131s\u0131 bile tarihsel kapitalizmin tarihsel olarak oynad\u0131\u011f\u0131 ilerici role b\u00fcy\u00fck a\u011f\u0131rl\u0131k vermi\u015ftir.<\/em>\u201d[31]<\/a><\/p>\n

\u201cLiberallerin ilerlemeye<\/strong> inanmas\u0131 \u015fa\u015f\u0131rt\u0131c\u0131 de\u011fildir. \u0130lerleme fikri, feodalizmden kapitalizme ge\u00e7i\u015fe b\u00fct\u00fcn\u00fcyle hakl\u0131l\u0131k kazand\u0131r\u0131yordu… \u015ea\u015f\u0131rt\u0131c\u0131 olan, liberallerin ideolojik kar\u015f\u0131tlar\u0131n\u0131n, Marksistlerin<\/strong> \u2013liberal kar\u015f\u0131tlar\u0131n\u0131n, ezilen emek\u00e7i s\u0131n\u0131flar\u0131n temsilcilerinin\u2013 ilerlemeye en az liberaller kadar tutkuyla inanmas\u0131d\u0131<\/strong>r\u2026. Ne yaz\u0131k ki, ilerlemeye olan bu \u00e7a\u011fc\u0131l inanc\u0131n<\/strong> g\u00f6r\u00fcn\u00fc\u015fte uyan\u0131k\u00e7a ve mutlaka heyecanl\u0131 olan benimseni\u015finde iki k\u00fc\u00e7\u00fck kusur vard\u0131. \u0130lerleme fikri sosyalizme hakl\u0131l\u0131k kazand\u0131r\u0131rken<\/strong>, kapitalizme de hakl\u0131l\u0131k kazand\u0131r\u0131yordu<\/strong>. \u00d6nce burjuvaziyi \u00f6vmeden, proletaryaya ba\u011fl\u0131l\u0131k \u015fark\u0131s\u0131 s\u00f6ylemek pek olanakl\u0131 de\u011fildi… \u201cMarksistlerin evrimci bir ilerleme modeli benimsemesi<\/strong>… kocaman bir tuzak olmu\u015ftur<\/strong>.<\/em>\u201d[32]<\/a><\/p>\n

Sadece \u00d6calan ve di\u011fer DM yazarlar\u0131 maddi ve manevi de\u011ferleriyle gelece\u011fin dinamiklerini sa\u011flayan ilkel kom\u00fcnalitenin k\u00f6lelikten geri say\u0131lmas\u0131na kar\u015f\u0131 \u00e7\u0131kmakla kalmay\u0131p, Wallerstein\u2019\u0131n da \u201cD\u00fcnya n\u00fcfusunun b\u00fcy\u00fck \u00e7o\u011funlu\u011funun \u00f6nceki tarihsel sistemlere g\u00f6re maddi a\u00e7\u0131dan \u00f6znel ve nesnel olarak daha az iyi durumda oldu\u011funa inanma\u201d<\/em>s\u0131na kar\u015f\u0131n, ger\u00e7ek durum farkl\u0131d\u0131r.<\/p>\n

Kom\u00fcnalite ve k\u00f6lelik \u00fczerine konu\u015fulacak olursa; kimsenin \u00f6zg\u00fcrl\u00fc\u011f\u00fc ve toplumcu payla\u015f\u0131mc\u0131l\u0131\u011f\u0131yla kom\u00fcn \u00fcyesini k\u00f6le sahibine ve topra\u011fa ba\u011fl\u0131 k\u00f6leden a\u015fa\u011f\u0131 sayamayaca\u011f\u0131 tart\u0131\u015fmas\u0131zd\u0131r. Her \u015fey bir yana, maddi \u00e7er\u00e7evesi son derece s\u0131n\u0131rl\u0131 olsa bile kom\u00fcn \u00fcyesi \u00f6zg\u00fcrd\u00fcr, k\u00f6leninse ya\u015fam\u0131 sahibinin iki duda\u011f\u0131 ucundad\u0131r. Ancak bir de madalyonun di\u011fer y\u00fcz\u00fc vard\u0131r.<\/p>\n

Kom\u00fcn ve \u00fcyeleri \u00f6zg\u00fcrd\u00fcrler, ancak se\u00e7me haklar\u0131, do\u011fan\u0131n dayatt\u0131\u011f\u0131 ve verili ko\u015fullar\u0131yla insan\u0131n g\u00fc\u00e7 yetiremedi\u011fi zorunluluklar\u0131n ola\u011fan\u00fcst\u00fc kat\u0131 ve a\u015f\u0131lmaz duvarlar\u0131yla \u00e7evrilidir. \u00d6zg\u00fcr insanlar olmalar\u0131na kar\u015f\u0131n kom\u00fcnal toplumun \u00fcyeleri, ilkel aletleri ve \u00fcretkenlikleriyle, do\u011fal ko\u015fullar\u0131n\u0131n b\u00fct\u00fcn etkilerine a\u00e7\u0131k bi\u00e7imde, yokluk ve k\u0131tl\u0131klarla bo\u011fu\u015fmakta, sahip olduklar\u0131 ortalama s\u00fcresi son derece d\u00fc\u015f\u00fck \u00f6m\u00fcrleri boyunca yar\u0131 a\u00e7 yar\u0131 tok ya\u015fay\u0131p, hele ba\u015flang\u0131\u00e7ta hayvanlardan zor ay\u0131rt edilebilmektedirler. \u00d6z varl\u0131klar\u0131, yine \u00f6z ya\u015famsal etkinlikleri ve bunlar\u0131n ko\u015fullar\u0131n\u0131n geli\u015fmemi\u015fli\u011fi, basitli\u011fi kadar ilkelli\u011fi ve gerili\u011fi tart\u0131\u015fma g\u00f6t\u00fcr\u00fcr t\u00fcrden de\u011fildir.<\/p>\n

Bu gerilikten kurtularak insani ihtiya\u00e7lar\u0131n daha ileriden kar\u015f\u0131lanmas\u0131n\u0131n ve \u00f6yleyse insan eme\u011finin \u00fcretkenli\u011finin art\u0131\u015f\u0131n\u0131n ve dayana\u011f\u0131 olan \u00fcretici g\u00fc\u00e7lerin geli\u015fmesinin \u201cilerleme ve geli\u015fme olmak \u015f\u00f6yle kals\u0131n, tersine bir toplumsal gerileme ve d\u00fc\u015f\u00fc\u015f<\/em>\u201d olaca\u011f\u0131 savunulabilir \u015fey midir?<\/p>\n

\u0130nsanl\u0131\u011f\u0131n ilerleyi\u015fi, toplumsal geli\u015fme, \u00fcretici g\u00fc\u00e7lerinin geli\u015fmesiyle do\u011fru orant\u0131l\u0131d\u0131r. \u015e\u00fcphesiz belirli k\u0131tl\u0131k ya da kapitalizmde oldu\u011fu t\u00fcrden kriz d\u00f6nemlerinde \u00fcretici g\u00fc\u00e7lerin geli\u015fmeyip hatta belirli \u00f6l\u00e7\u00fclerde tahrip oldu\u011fu durumlarla kar\u015f\u0131la\u015f\u0131labilir, kar\u015f\u0131la\u015f\u0131lm\u0131\u015f ve toplumsal geli\u015fmenin kesintiye u\u011frad\u0131\u011f\u0131 zamanlara da tan\u0131k olunmu\u015ftur. Ancak bunlar ya d\u00fcnya \u00f6l\u00e7e\u011finde olmad\u0131klar\u0131 ya da k\u0131sa d\u00f6nemlere \u00f6zg\u00fc kald\u0131klar\u0131 ve g\u00f6rece kolay atlat\u0131ld\u0131klar\u0131 i\u00e7in genel toplumsal ilerleme bak\u0131m\u0131ndan belirli gerilemelere neden olsalar bile geli\u015fmenin genel y\u00f6n\u00fcn\u00fc de\u011fi\u015ftirmemi\u015flerdir.<\/p>\n

Kom\u00fcnal toplumun alt a\u015famalar\u0131n\u0131 olu\u015fturan yaban\u0131ll\u0131k d\u00f6neminde \u00f6rne\u011fin, kom\u00fcn \u00fcyelerinin \u00f6zg\u00fcrl\u00fcklerinin tad\u0131na varabilme olanaklar\u0131 k\u0131s\u0131tl\u0131 m\u0131 k\u0131s\u0131tl\u0131d\u0131r. Hele \u201cyaban\u0131ll\u0131\u011f\u0131n a\u015fa\u011f\u0131 a\u015famas\u0131nda<\/em>\u201d, insanlar, ancak s\u0131cak ve \u0131l\u0131man ormanlarda, hen\u00fcz ilkel bar\u0131naklarda, k\u0131smen a\u011fa\u00e7lar\u0131n \u00fcst\u00fcnde, kabuklu-kabuksuz yemi\u015fler ve k\u00f6klerle beslenerek ya\u015famaya \u00e7al\u0131\u015ft\u0131lar.<\/p>\n

\u201cYaban\u0131ll\u0131\u011f\u0131n orta a\u015famas\u0131<\/em>\u201dnda, bal\u0131k t\u00fcketmeye ve ate\u015fi kullanmaya ba\u015flay\u0131p nehir boylar\u0131yla deniz k\u0131y\u0131lar\u0131nda yay\u0131ld\u0131lar. Kabaca yontulmu\u015f ama hen\u00fcz cilalayamad\u0131klar\u0131 ta\u015ftan b\u0131\u00e7ak, balta, m\u0131zrak, topuz t\u00fcr\u00fc aletler yapmaya ve t\u00fcm\u00fcyle ge\u00e7imlerini kar\u015f\u0131layamad\u0131klar\u0131 avc\u0131l\u0131\u011fa y\u00f6neldiler. Beslenme kaynaklar\u0131n\u0131n dar ve s\u00fcrekli olmaktan uzakl\u0131\u011f\u0131, uzun s\u00fcre yamyaml\u0131\u011fa katlanmalar\u0131n\u0131 ko\u015fullad\u0131.<\/p>\n

\u201cYukar\u0131 a\u015fama<\/em>\u201dda ok ve yay kullanmaya ba\u015fland\u0131 ki, bu, avlanman\u0131n ola\u011fan bir u\u011fra\u015f alan\u0131 olmas\u0131n\u0131 sa\u011flad\u0131. Ta\u015ftan aletler cilalanmaya, a\u011fa\u00e7lar\u0131n oyulmas\u0131yla kay\u0131k ve tahta kalas ve levhalarla konut yap\u0131m\u0131na giri\u015fildi.<\/p>\n

\u201cBarbarl\u0131\u011f\u0131n alt a\u015famas\u0131<\/em>\u201d, \u00f6nce \u00f6rme sepetler ve ard\u0131ndan \u00e7\u00f6mlek\u00e7ilikle ba\u015flad\u0131. Hayvanlar\u0131n evcille\u015ftirilmesi ve bitki ekimi beslenmeyi \u00e7e\u015fitlendirdi. \u201cOrta a\u015fama<\/em>\u201dda, Do\u011fu\u2019da et ve s\u00fct\u00fcnden yararlan\u0131lacak hayvanc\u0131l\u0131\u011fa, Bat\u0131\u2019daysa tar\u0131ma ge\u00e7ildi, kerpi\u00e7 ve ta\u015f kullan\u0131m\u0131 ba\u015flad\u0131. \u201cBarbarl\u0131\u011f\u0131n yukar\u0131 a\u015famas\u0131<\/em>\u201d demirin eritilmesi ve d\u00f6k\u00fcm\u00fcyle ba\u015flad\u0131, karakteristi\u011fi geli\u015fkin demirden aletlerdi. Demir balta ve bel ormanlar\u0131n tar\u0131ma a\u00e7\u0131lmas\u0131nda, hayvanlar\u0131n \u00e7ekti\u011fi demirden saban tar\u0131m\u0131n geli\u015fmesinde rol oynam\u0131\u015f, geli\u015fen ok ve yay\u0131n yan\u0131nda k\u0131l\u0131\u00e7 sava\u015flar ve yay\u0131lmayla bu a\u015faman\u0131n doru\u011funu vermi\u015f, alfabenin bulunmas\u0131 ve yaz\u0131da kullan\u0131lmas\u0131yla birlikteyse uygarl\u0131\u011fa ad\u0131m at\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Ailenin, \u00d6zel M\u00fclkiyetin ve Devletin K\u00f6keni\u2019nden \u00f6zetledi\u011fimiz yukar\u0131daki bilgileri Engels \u015f\u00f6yle genelle\u015ftirmi\u015ftir: \u201cYaban\u0131ll\u0131k: Do\u011fa \u00fcr\u00fcnlerinden, onlar\u0131 hi\u00e7 de\u011fi\u015ftirmeden yararlanman\u0131n a\u011f\u0131r bast\u0131\u011f\u0131 d\u00f6nem. \u0130nsan eliyle yap\u0131lan \u00fcretim, her \u015feyden \u00f6nce bu yararlanmay\u0131 kolayla\u015ft\u0131ran aletlerin \u00fcretimidir. Barbarl\u0131k: Hayvan yeti\u015ftirme, tar\u0131m ve insan faaliyeti sayesinde do\u011fal \u00fcr\u00fcnlerin \u00fcretimini art\u0131rmay\u0131 sa\u011flayan y\u00f6ntemlerin \u00f6\u011frenilmesi d\u00f6nemi. Uygarl\u0131k: \u0130nsanlar\u0131n do\u011fal \u00a0 \u00fcr\u00fcnleri hammadde olarak kullanmay\u0131 \u00f6\u011frendikleri d\u00f6nem; as\u0131l anlamda sanayi ve ustal\u0131k d\u00f6nemi.<\/em>\u201d[33]<\/a><\/p>\n

\u00dcstelik \u201cas\u0131l anlamda sanayi<\/em>\u201d, hen\u00fcz bireysel ve k\u00fc\u00e7\u00fck \u00e7apl\u0131 olan\u0131n\u0131n ard\u0131ndan, ufak tefek geli\u015fmeler g\u00f6sterse bile, tarih sahnesine \u00e7\u0131kmak i\u00e7in 17. ve 18. yy.\u2019lar\u0131, buharl\u0131 makinenin ve sonra elektri\u011fin bulunu\u015funu bekleyecektir. O ho\u015flan\u0131lmayan \u201cfabrika d\u00fczeni<\/em>\u201dyle \u201csanayi<\/em>\u201d, daha \u00fcretici g\u00fc\u00e7lerin ilerleyi\u015fini beklemektedir.<\/p>\n

Ancak \u015fimdiden bir \u015fey bellidir ki, tarihin kendi ba\u015f\u0131na ve de\u011fi\u015fmez say\u0131lan ahlak ve benzerleriyle ilerlemesi olanaks\u0131zd\u0131r, zaten \u00f6yle olmam\u0131\u015f, kendi i\u00e7inde kom\u00fcnalite bile, her ad\u0131m\u0131nda \u00fcretici yeni g\u00fc\u00e7lerin kullan\u0131l\u0131r olmas\u0131 ve insan\u0131n \u00fcretkenli\u011finin art\u0131\u015f\u0131yla ilerlemi\u015f, uygarl\u0131\u011fa b\u00f6yle var\u0131lm\u0131\u015ft\u0131r. Yontma ta\u015ftan cilal\u0131s\u0131na, m\u0131zrakla baltadan ok ve yaya, sonra demirin i\u015flenmesiyle saban ve k\u0131l\u0131ca…<\/p>\n

Barbarl\u0131k ve uygarl\u0131k! \u0130kisine ve insanl\u0131\u011fa d\u00fc\u015fene dair Engels \u015funlar\u0131 s\u00f6yl\u00fcyor:<\/p>\n

\u201c\u00dcretim, en dar s\u0131n\u0131rlar\u0131 i\u00e7inde deviniyordu; ama \u00fcreticiler kendi \u00fcr\u00fcnlerinin sahibiydiler. Barbarlardaki \u00fcretimin b\u00fcy\u00fck \u00fcst\u00fcnl\u00fc\u011f\u00fc buradayd\u0131; bu uygarl\u0131\u011f\u0131n ba\u015flamas\u0131yla yok oldu; gelecek ku\u015faklar\u0131n g\u00f6revi, bunu yeniden fethetmek olacak; ama, bug\u00fcn insan taraf\u0131ndan do\u011fa \u00fczerinde kazan\u0131lan g\u00fc\u00e7l\u00fc egemenlik ve art\u0131k olanakl\u0131 bulunan \u00f6zg\u00fcrce ortakla\u015fma temeli \u00fczerinde.\u201d[34]<\/a><\/p>\n

Ya \u201c\u00f6zg\u00fcrce ortakla\u015fma<\/em>\u201d sa\u011flan\u0131ncaya kadar \u00f6denecek \u201cbedel<\/em>\u201d? K\u00f6lele\u015ftiren sahibiyle k\u00f6le olarak ilk s\u00f6m\u00fcr\u00fclen s\u0131n\u0131f, k\u00f6leci s\u00f6m\u00fcr\u00fc toplumu ve k\u00f6leci devlet… DM yazarlar\u0131 \u00f6yle demektedirler: \u201cBedel\u201d! Bu ilerleme, Marx ve Marksizm \u00f6yle istedi\u011fi i\u00e7in de\u011fil, DM yazarlar\u0131n\u0131n \u201cs\u0131n\u0131fla\u015ft\u0131rma ayg\u0131t\u0131<\/em>\u201d olan(!) \u201cdevlet<\/em>\u201din m\u00fcdahalesiyle de de\u011fil, insan\u0131n \u00f6z etkinli\u011finin \u00fcr\u00fcn\u00fc olarak ilerleyip uygarl\u0131\u011fa g\u00f6t\u00fcr\u00fcrken, bu gidi\u015fin s\u0131n\u0131flar\u0131 da ortaya \u00e7\u0131karan bir gidi\u015f olu\u015fuyla ay\u0131rt edilmi\u015ftir. Devlet, s\u0131n\u0131f devleti olarak do\u011fmu\u015ftur; s\u0131n\u0131f devletidir!<\/p>\n

Peki, s\u0131n\u0131flar, s\u0131n\u0131fl\u0131 toplum ve devlet, DM yazarlar\u0131n\u0131n Marksizme atfettikleri gibi, tarihin ilerleyi\u015finde ilerici rol m\u00fc \u00fcstlenmi\u015flerdir?<\/p>\n

Tarihin diyalekti\u011fi \u00f6yledir ki, i\u015fb\u00f6l\u00fcm\u00fc ve ticaretin geli\u015fmesiyle par\u00e7alanmaya ve m\u00fclkiyet farkl\u0131la\u015fmas\u0131na u\u011frayarak s\u0131n\u0131flara b\u00f6l\u00fcnmek \u00fczere yeni ve k\u00f6leci topluma gebe kal\u0131p ba\u011fr\u0131nda eskisinden farkl\u0131 olarak \u00e7eki\u015fmeler ba\u015f g\u00f6steren ve eski toplumsal yap\u0131s\u0131n\u0131 koruyamayacak hal alan ilkel kom\u00fcnal toplum \u00e7\u00f6z\u00fcl\u00fcp da\u011f\u0131lmaya ba\u015flad\u0131\u011f\u0131nda, geli\u015fmi\u015f \u00fcretici g\u00fc\u00e7lere uygun olarak eme\u011fin daha ileri ve \u00fcretken bir \u00f6rg\u00fctlenmesi olarak k\u00f6lelik, evet, tarihsel bak\u0131mdan ilerici bir rol oynam\u0131\u015ft\u0131r. Ancak yine tarihin diyalekti\u011fi \u00f6yledir ki, Roma\u2019n\u0131n son g\u00fcnlerine gelinirken y\u00fcz y\u00fcze kal\u0131nd\u0131\u011f\u0131 gibi, yine \u00fcretici g\u00fc\u00e7lerin geli\u015fmesini s\u00fcrd\u00fcrmesi kar\u015f\u0131nda, t\u0131pk\u0131 eskiden ilkel kom\u00fcnal \u00fcretim ve toplumsal \u00f6rg\u00fctlenmenin yetersiz kalmas\u0131 gibi, bu kez k\u00f6leci \u00fcretim ili\u015fkileri ve toplum yap\u0131s\u0131 yetersiz kal\u0131p ilerlemenin ayak ba\u011f\u0131 haline gelerek, gerici bir ol oynamaya ba\u015flam\u0131\u015f, ve d\u0131\u015far\u0131dan barbar bask\u0131s\u0131n\u0131n eklenmesiyle k\u00f6lecilik s\u00fcrd\u00fcr\u00fclemez olup y\u0131k\u0131lm\u0131\u015ft\u0131r. Yerini alan feodal ili\u015fkiler de ba\u015flang\u0131\u00e7ta ilerici rol oynarken, \u00fcretici g\u00fc\u00e7lerin ilerleyi\u015fini frenlemeye ve geli\u015fmekte olan kapitalist ili\u015fkileri \u00f6nlemeye ba\u015flad\u0131\u011f\u0131nda gericile\u015fmi\u015f ve burjuva devrimleriyle tarihe kar\u0131\u015fm\u0131\u015ft\u0131r. Benzer son, zaman\u0131nda feodalizm kar\u015f\u0131s\u0131nda ilerici rol oynayarak geli\u015fen kapitalizmin ba\u015f\u0131na gelecektir, tek farkla ki, yeni sosyalist ili\u015fkilerin geli\u015fmesinin \u00f6n\u00fcn\u00fcn a\u00e7\u0131lmas\u0131 i\u00e7in \u00f6ncelikle burjuvazinin egemenli\u011fine son verilmesi gereklidir.<\/p>\n

\u00d6zetle, s\u00f6m\u00fcr\u00fcc\u00fc s\u0131n\u0131flar ve s\u00f6m\u00fcr\u00fc ili\u015fkilerinin genel-ge\u00e7er bir ilerili\u011fi ve ilericili\u011finden s\u00f6z edilmesi olana\u011f\u0131 yoktur; ayn\u0131 \u015fey devlet i\u00e7in de ge\u00e7erlidir. Bir \u015fiddet aleti olarak, \u2013sosyalizme var\u0131l\u0131ncaya kadar\u2013 s\u00f6m\u00fcr\u00fcc\u00fc s\u0131n\u0131flar\u0131n s\u00f6m\u00fcr\u00fclen s\u0131n\u0131flar \u00fczerinde diktat\u00f6rl\u00fc\u011f\u00fcnden ba\u015fka bir \u015fey olmayan devlet, s\u00f6m\u00fcr\u00fcn\u00fcn d\u0131\u015f ko\u015fullar\u0131n\u0131 sa\u011flamak i\u00e7indir; \u2013tekelci devlet kapitalizmi \u00f6rne\u011finde oldu\u011fu gibi, k\u0131smen bu i\u015flevi \u00fcstlendi\u011fi olsa da\u2013 s\u00f6m\u00fcrmek ve s\u00f6m\u00fcrecek s\u0131n\u0131f yaratmak i\u00e7in de\u011fil, ama s\u00f6m\u00fcr\u00fcc\u00fc s\u0131n\u0131flar\u0131n egemenli\u011fiyle s\u00f6m\u00fcr\u00fcye dayal\u0131 m\u00fclkiyet (ya da \u00fcretim) ili\u015fkilerinin varl\u0131\u011f\u0131n\u0131n korunmas\u0131 ihtiyac\u0131 kar\u015f\u0131lar. Her siyasal devrim bu korumay\u0131 k\u0131rmaya y\u00f6nelir ki, s\u00f6z\u00fc edilen koruma\/kollama devletin gerici i\u015flevini olu\u015fturur. Eski ve gericile\u015fmi\u015f \u00fcretim ili\u015fkilerinin devam\u0131n\u0131 sa\u011flamakta olan koruyucu mekanizman\u0131n bir siyasal devrim arac\u0131l\u0131\u011f\u0131yla yeni bir s\u00f6m\u00fcr\u00fcc\u00fc s\u0131n\u0131f\u0131n eline ge\u00e7mesiyle, tarihsel geli\u015fmeye ayak uydurmakta olan yeni \u00fcretim ili\u015fkilerince engellenmez olan \u00fcretici g\u00fc\u00e7lerin geli\u015fmesinin \u00f6n\u00fcn\u00fcn a\u00e7\u0131ld\u0131\u011f\u0131 belirli bir d\u00f6nem i\u00e7in, devlet engelleyici\/gerici bir rol oynamaz, tersine ilerletici \u00f6nlemler al\u0131r. \u00dcretici s\u0131n\u0131flar\u0131n pay\u0131na d\u00fc\u015fen s\u00f6m\u00fcr\u00fclme ve s\u00f6m\u00fcr\u00fcye kar\u015f\u0131 \u00e7\u0131kt\u0131klar\u0131nda bask\u0131lanma durumuysa s\u00fcrer \u2013ta ki s\u00f6m\u00fcr\u00fcye dayal\u0131 \u00fcretim ili\u015fkileri, son s\u00f6m\u00fcr\u00fcc\u00fc toplum olan kapitalizme bir sosyal devrimle son verilip kald\u0131r\u0131l\u0131ncaya kadar.<\/p>\n

Engels\u2019in k\u00f6leli\u011fin g\u00f6reli ilerili\u011fi ve bir kom\u00fcnist devrim zorunlulu\u011fu \u00fczerine s\u00f6yledikleriyle bitirelim:<\/p>\n

\u201cTar\u0131m ile sanayi aras\u0131ndaki olduk\u00e7a geni\u015f \u00f6l\u00e7\u00fcdeki bir i\u015fb\u00f6l\u00fcm\u00fcn\u00fc, ve sonradan, eski d\u00fcnyan\u0131n doru\u011funu, hellenisme\u2019i olanakl\u0131 k\u0131lan tek \u015fey, k\u00f6lelik oldu. K\u00f6lelik olmasayd\u0131 Yunan devleti, Yunan sanat ve bilimi olmazd\u0131; k\u00f6lelik olmasayd\u0131, Roma \u0130mparatorlu\u011fu olmazd\u0131. Ne var ki, helleneisme ve Roma \u0130mparatorlu\u011fu temeli olmasayd\u0131, modern Avrupa da olmazd\u0131. Bizim t\u00fcm iktisadi siyasal ve entelekt\u00fcel evrimimizin, k\u00f6leli\u011fin genel olarak kabul edilmi\u015f bulundu\u011fu \u00f6l\u00e7\u00fcde zorunlu da oldu\u011fu bir durumu \u00f6nko\u015ful olarak ko\u015ftu\u011funu hi\u00e7bir zaman unutmamal\u0131y\u0131z. Bu anlamda, \u015f\u00f6yle diyebiliriz: eski k\u00f6lelik olmasayd\u0131, modern sosyalizm olmazd\u0131.<\/em><\/p>\n

\u201cK\u00f6lelik ve ona benzer ba\u015fka \u015feylere kar\u015f\u0131 bo\u015f form\u00fcllerle sava\u015fa giri\u015fmek, ve b\u00f6ylesine bir al\u00e7akl\u0131k \u00fczerine y\u00fcksek bir ahlak \u00f6fkesi ya\u011fd\u0131rmak, pek para etmez. Ne yaz\u0131k ki, b\u00f6yle yapmakla, herkesin bildi\u011fi bir \u015feyden, yani bu eski kurumlar\u0131n art\u0131k bizim bug\u00fcnk\u00fc ko\u015fullar\u0131m\u0131za ve bu ko\u015fullar\u0131n bizde belirledi\u011fi duygulara uygun d\u00fc\u015fmedi\u011finden ba\u015fka hi\u00e7bir \u015fey anlat\u0131lm\u0131\u015f olmaz. Ama bu da bize, bu kurumlar\u0131n do\u011fu\u015f bi\u00e7imi, varl\u0131k nedenleri ve tarihte oynad\u0131klar\u0131 rol \u00fczerine hi\u00e7bir \u015fey \u00f6\u011fretmez. Ve e\u011fer bu sorun \u00fczerine e\u011filirsek, o zaman ne kadar \u00e7eli\u015fik ve ne kadar ayk\u0131r\u0131 g\u00f6r\u00fcn\u00fcrse g\u00f6r\u00fcns\u00fcn, o zamanki ko\u015fullar i\u00e7inde k\u00f6leli\u011fin ortaya \u00e7\u0131k\u0131\u015f\u0131n\u0131n b\u00fcy\u00fck bir ilerleme oldu\u011funu s\u00f6ylemek zorunda kal\u0131r\u0131z. \u0130nsanl\u0131\u011f\u0131n hayvanl\u0131ktan ba\u015flad\u0131\u011f\u0131 ve barbarl\u0131ktan kurtulmak i\u00e7in, barbar, hemen hemen hayvansal ara\u00e7lara gereksinim duydu\u011fu saptanm\u0131\u015f bir ger\u00e7ektir. Eski topluluklar varl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcrd\u00fckleri her yerde, Hindistan\u2019dan Rusya\u2019ya kadar, binlerce y\u0131ldan beri en kaba devlet bi\u00e7iminin, Do\u011fu despotlu\u011funun temellerini olu\u015ftururlar. Ancak bu topluluklar\u0131n da\u011f\u0131ld\u0131\u011f\u0131 yerlerdedir ki, halklar kendilerini ge\u00e7mi\u015flerdir, ve ilk iktisadi ilerlemeleri de, \u00fcretimin k\u00f6le \u00e7al\u0131\u015fmas\u0131 arac\u0131l\u0131\u011f\u0131yla artmas\u0131 ve geli\u015fmesi olmu\u015ftur. Sorun a\u00e7\u0131kt\u0131r: insan \u00e7al\u0131\u015fmas\u0131 hen\u00fcz zorunlu ya\u015fama ara\u00e7lar\u0131 \u00f6tesinde ancak \u00e7ok az bir art\u0131 sa\u011flayacak kadar \u00fcretken oldu\u011fu s\u00fcrece, \u00fcretici g\u00fc\u00e7lerin art\u0131\u015f\u0131, al\u0131\u015fveri\u015fin yayg\u0131nla\u015fmas\u0131, devletin ve hukukun geli\u015fmesi, sanat ve bilimin kurulu\u015fu, ancak ve ancak, ister istemez yal\u0131 kol eme\u011fi sa\u011flayan y\u0131\u011f\u0131nlar ile, kendini, \u00e7al\u0131\u015fman\u0131n, ticaretin, devlet i\u015flerinin y\u00f6netimine, daha sonra da sanat ve bilim u\u011fra\u015flar\u0131na vermi\u015f az say\u0131da ayr\u0131cal\u0131kl\u0131 aras\u0131ndaki b\u00fcy\u00fck i\u015fb\u00f6l\u00fcm\u00fc temeline dayanacak, g\u00fc\u00e7lendirilmi\u015f bir i\u015fb\u00f6l\u00fcm\u00fc sayesinde olanakl\u0131yd\u0131. Bu i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn en yal\u0131n, en do\u011fal bi\u00e7imi de, k\u00f6leli\u011fin ta kendisi idi. Eski d\u00fcnyan\u0131n, \u00f6zellikle Yunan d\u00fcnyas\u0131n\u0131n \u00f6nertileri nedeniyle s\u0131n\u0131f kar\u015f\u0131tl\u0131klar\u0131 \u00fczerine kurulu bir toplumun ileriye do\u011fru gidi\u015fi ancak k\u00f6lelik bi\u00e7imi alt\u0131nda ger\u00e7ekle\u015febilirdi. Hatta k\u00f6leler i\u00e7in bile, bu bir ilerleme oldu; k\u00f6leler y\u0131\u011f\u0131n\u0131n\u0131n i\u00e7inden \u00e7\u0131kt\u0131klar\u0131 sava\u015f tutsaklar\u0131 hi\u00e7 de\u011filse \u015fimdi ya\u015famlar\u0131n\u0131 kurtar\u0131yorlard\u0131, oysa eskiden onlar\u0131 \u00f6ld\u00fcr\u00fcyorlar, ve daha da eskiden kebap ediyorlard\u0131.<\/em><\/p>\n

\u201c…ekleyelim ki, bug\u00fcne kadar s\u00f6m\u00fcren ve s\u00f6m\u00fcr\u00fclen, egemen ve ezilen s\u0131n\u0131flar aras\u0131ndaki b\u00fct\u00fcn tarihsel \u00e7eli\u015fkiler, a\u00e7\u0131klanmalar\u0131n\u0131, insan eme\u011finin bu nispeten az geli\u015fmi\u015f \u00fcretkenli\u011finde bulurlar. Fiilen \u00e7al\u0131\u015fan n\u00fcfus, gerekli-eme\u011fi ile, kendisine art\u0131k toplumun ortak i\u015flerine \u2013eme\u011fin y\u00f6netilmesi, devlet i\u015fleri, hukuksal sorunlar, sanat, bilim vb.\u2013 bakmak i\u00e7in zaman kalmayacak kadar \u00e7ok u\u011fra\u015fmak zorunda kald\u0131\u011f\u0131 s\u00fcrece, her zaman, bu i\u015flere bakabilecek, fiili \u00e7al\u0131\u015fmadan kurtulmu\u015f \u00f6zel bir s\u0131n\u0131f gerekti; ama bu durum, o s\u0131n\u0131f\u0131, kendi yarar\u0131na, emek\u00e7i y\u0131\u011f\u0131nlara gitgide daha a\u011f\u0131r bir \u00e7al\u0131\u015fma y\u00fck\u00fc y\u00fcklemekten de al\u0131koymad\u0131. Sadece \u00fcretici g\u00fc\u00e7lerin b\u00fcy\u00fck sanayi taraf\u0131ndan ula\u015f\u0131lan son derece b\u00fcy\u00fck art\u0131\u015f\u0131, eme\u011fin toplumun istisnas\u0131z b\u00fct\u00fcn \u00fcyeleri \u00fczerinde da\u011f\u0131t\u0131lmas\u0131n\u0131, ve b\u00f6ylece, herkesin \u00e7al\u0131\u015fma zaman\u0131n\u0131n, herkese toplumun genel i\u015flerine \u2013pratik oldu\u011fu kadar teorik t\u00fcm i\u015flere\u2013 kat\u0131lmak i\u00e7in yeteri zaman kalacak bi\u00e7imde s\u0131n\u0131rland\u0131r\u0131lmas\u0131n\u0131 sa\u011flar. Demek ki, her t\u00fcrl\u00fc egemen ve s\u00f6m\u00fcr\u00fcc\u00fc s\u0131n\u0131f, ancak \u015fimdi gereksiz, hatta toplumsal geli\u015fme i\u00e7in bir engel durumuna gelmi\u015ftir, ve \u2018dolays\u0131z zor\u2019 kullanmakta ne kadar usta olursa olsun, ancak \u015fimdi ac\u0131mas\u0131zca ortadan kald\u0131r\u0131lacakt\u0131r.<\/em>\u201d[35]<\/a><\/p>\n

*<\/p>\n

Geriye, SSCB, \u00e7\u00f6k\u00fc\u015f\u00fc ve \u201creel sosyalizm<\/em>\u201de dair s\u00f6ylenenlerle, sosyalizmde devlet sorununun ele al\u0131n\u0131\u015f\u0131 ve \u00f6zel olarak proletarya diktat\u00f6rl\u00fc\u011f\u00fc konusu kalmaktad\u0131r.<\/p>\n

Ve tabii ki, bir de, \u201clanetli<\/em>\u201d varsay\u0131lan devletten uzak durmak \u00fczere, mevcut burjuva \u201cdevlet ve iktidarla kar\u015f\u0131l\u0131kl\u0131 r\u0131zaya dayanan bir uzla\u015fmaya varmak, bu temelde devlet ve iktidar\u0131 tan\u0131mak, politik toplum i\u00e7in idealdir<\/em><\/strong>\u201d form\u00fclasyonuyla ortaya konan \u201cdemokratik konfederalizm<\/em>\u201d m\u00fccadelesinin iktidar\u0131 ama\u00e7lamamas\u0131 sorunu!<\/p>\n

Ayr\u0131 bir yaz\u0131n\u0131n konusu olmay\u0131 hak edecek kadar kapsaml\u0131 sorunlard\u0131r. S\u00f6z\u00fc edilen konular\u0131 ayr\u0131 bir yaz\u0131da ele almak \u00fczere, \u201cDemokratik Modernite ve Devlet<\/em>\u201d ba\u015fl\u0131kl\u0131 makaleyi burada bitiriyoruz.<\/p>\n

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

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

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

[4]<\/a> Engels, Anti-D\u00fchring, sf. 297, Sol Yay\u0131nlar\u0131.pdf<\/p>\n

[5]<\/a> \u00d6calan, DM, s. 18, sf. 14<\/p>\n

[6]<\/a> DM, s. 18, sf. 94-95, ab\u00e7 (aktar\u0131lan b\u00fct\u00fcn pasajlardaki alt\u0131 \u00e7izili yerler bizimdir)<\/p>\n

[7]<\/a> DM, s. 18, sf. 79<\/p>\n

[8]<\/a> DM, s. 18, sf. 82<\/p>\n

[9]<\/a> \u00d6calan, kast\u0131 hakaret olsun olmas\u0131n, i\u015f\u00e7i s\u0131n\u0131f\u0131na ili\u015fkin alg\u0131 ve anlay\u0131\u015f\u0131n\u0131, \u201c\u2026<\/em> i\u015f\u00e7iden kast\u0131m,\u2026<\/em> di\u011fer yoksullar\u0131ndan \u00e7al\u0131nan de\u011ferin ufak bir k\u0131sm\u0131n\u0131n \u00fccret ad\u0131 alt\u0131nda kendisine verildi\u011fi tavizci i\u015f\u00e7idir. K\u00f6le ve serf nas\u0131l a\u011f\u0131rl\u0131kl\u0131 olarak efendi ve beyin uzant\u0131lar\u0131 durumundaysa, tavizk\u00e2r i\u015f\u00e7i de her zaman patronun uzant\u0131s\u0131d\u0131r.<\/em>\u201d (DM, s. 18, sf. 26) diyerek ortaya koymaktad\u0131r.<\/p>\n

[10]<\/a> \u00d6calan, DM, s. 18, sf. 10<\/p>\n

[11]<\/a> DM, s. 18, sf. 133<\/p>\n

[12]<\/a> DM, s. 18, sf. 94-95<\/p>\n

[13]<\/a> DM, s. 18, sf. 21<\/p>\n

[14]<\/a> Ergin Atabey, DM, s. 18, sf. 116-117<\/p>\n

[15]<\/a> Agy, sf. 117-118<\/p>\n

[16]<\/a> Haydar Erg\u00fcl, DM, s. 18, sf. 94<\/p>\n

[17]<\/a> \u00d6calan, DM, s. 18, sf. 9<\/p>\n

[18]<\/a> \u00d6calan, DM, s. 18, sf. 9<\/p>\n

[19]<\/a> \u00d6calan, DM, s. 18, sf. 23<\/p>\n

[20]<\/a> Bkz. DM, s. 18, sf. 10 ve 26. \u00d6calan, bu \u201cu\u015fakl\u0131k<\/em>\u201d ili\u015fkisini, i\u015f\u00e7ilerin nesnel de\u011fil ama bilin\u00e7lilik durumuna ba\u011flamakta; \u00f6rne\u011fin AKP, MHP ya da CHP\u2019ye oy veren, \u00e7\u00fcnk\u00fc milliyet\u00e7ilik ve dincilikle reformculuktan, herhalde ge\u00e7ici olarak etkilenen, ertesi g\u00fcn d\u00fcn oy verdiklerinin d\u0131\u015f\u0131nda bir ba\u015fka partiye ve ayd\u0131nlanmalar\u0131na ba\u011fl\u0131 olarak da kendi s\u0131n\u0131f partisine oy verebilecek olmakla kalmay\u0131p kapitalizmi devirmek \u00fczere m\u00fccadeleye at\u0131labilecek i\u015f\u00e7ileri, burjuvazinin \u201cu\u015fa\u011f\u0131<\/em>\u201d varsaymaktad\u0131r! Ancak bu yakla\u015f\u0131mla, s\u0131n\u0131f bilincine sahip olmay\u0131p kendi s\u0131n\u0131f partisinde \u00f6rg\u00fctlenmeyen, ikisi de s\u0131n\u0131f partileri de\u011fil ama ulusal partiler olan HDP\u2019ye oy veren ya da hatta PKK\u2019ya kat\u0131lm\u0131\u015f i\u015f\u00e7ilerin de \u201ct\u00fcccar u\u015fa\u011f\u0131<\/em>\u201d olmalar\u0131 gerekecektir!<\/p>\n

[21]<\/a> Haydar Erg\u00fcl, \u201cS\u0131n\u0131f De\u011fil, Kom\u00fcnalite<\/em>\u201d, DM, s. 18, sf. 92<\/p>\n

[22]<\/a> \u00d6calan, DM, s. 18, sf. 7<\/p>\n

[23]<\/a> \u00d6calan, sf. 22<\/p>\n

[24]<\/a> \u00d6calan, DM, s. 18, sf. 22<\/p>\n

[25]<\/a> \u00d6calan, DM, s. 18, sf. 26<\/p>\n

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

[27]<\/a> DM, s. 18, sf. 49<\/p>\n

[28]<\/a> DM, s. 18, sf. 86<\/p>\n

[29]<\/a> \u00d6calan, DM, s. 18, sf. 15<\/p>\n

[30]<\/a> I. Wallerstein, Liberalizmden Sonra, sf. 11-12, Metis Yay., \u0130kinci Bas\u0131m<\/p>\n

[31]<\/a> I. Wallerstein, Tarihsel Kapitalizm, Metis Yay\u0131nlar\u0131, sf. 36, http:\/\/genclikcephesi.blogspot.com 36<\/p>\n

[32]<\/a> Agy, sf. 82-83<\/p>\n

[33]<\/a> Engels, Ailenin, \u00d6zel M\u00fclkiyetin ve Devletin K\u00f6keni, Sol Yay\u0131nlar\u0131.pdf, sf. 33<\/p>\n

[34]<\/a> Age, sf. 117<\/p>\n

[35]<\/a> Engels, Anti-D\u00fchring, sf. 297-299, Sol Yay\u0131nlar\u0131<\/p>\n","protected":false},"excerpt":{"rendered":"

Kadir Yal\u00e7\u0131n Ge\u00e7en say\u0131m\u0131zda, bitirirken insan topluluklar\u0131n\u0131n \u2013neredeyse ayaklar\u0131 \u00fczerine dikilip ellerinin serbest kalmas\u0131yla e\u015f zamanl\u0131 olarak\u2013 \u00f6nce avc\u0131l\u0131k ve ard\u0131ndan tar\u0131mda, ama ayn\u0131 zamanda kom\u015fu kabilelerle \u00e7at\u0131\u015fmalarda kulland\u0131klar\u0131 aletlerle birlikte var olduklar\u0131n\u0131 belirtmi\u015f ve Engels\u2019ten aktarmalarla zor teorisi ya da tarihte zorun rol\u00fc \u00fczerinde durmu\u015ftuk. Devletin, toplumsal i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn belirli bir a\u015famas\u0131nda, \u00fcretici g\u00fc\u00e7lerin, \u00fcreticilerin kendi t\u00fckettiklerinden fazlas\u0131n\u0131 \u00fcretebilir olduklar\u0131 […]<\/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":[478,370,328],"tags":[],"class_list":["post-322","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-9-sayi-agustos-2017","category-kuram","category-kadir-yalcin"],"yoast_head":"\nDemokratik Modernite ve devlet \u2013 3: Burjuva devletle uzla\u015fma teorisi<\/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\/08\/01\/demokratik-modernite-ve-devlet-3-burjuva-devletle-uzlasma-teorisi\/\" \/>\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 3: Burjuva devletle uzla\u015fma teorisi\" \/>\n<meta property=\"og:description\" content=\"Kadir Yal\u00e7\u0131n Ge\u00e7en say\u0131m\u0131zda, bitirirken insan topluluklar\u0131n\u0131n \u2013neredeyse ayaklar\u0131 \u00fczerine dikilip ellerinin serbest kalmas\u0131yla e\u015f zamanl\u0131 olarak\u2013 \u00f6nce avc\u0131l\u0131k ve ard\u0131ndan tar\u0131mda, ama ayn\u0131 zamanda kom\u015fu kabilelerle \u00e7at\u0131\u015fmalarda kulland\u0131klar\u0131 aletlerle birlikte var olduklar\u0131n\u0131 belirtmi\u015f ve Engels\u2019ten aktarmalarla zor teorisi ya da tarihte zorun rol\u00fc \u00fczerinde durmu\u015ftuk. 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