<\/p>\n
Yusuf Akda\u011f<\/strong><\/p>\n \u2018KAP\u0130TAL\u0130ZM\u0130N KEND\u0130N\u0130 ORTADAN KALDIRMASI\u2019 S\u00d6YLEM\u0130 NEY\u0130 \u0130FADE EDER?<\/strong><\/p>\n Marx\u2019\u0131n kapitalizm analizi \u00fczerine irdelemesinde, kapitalizmin temel karakteristik \u00f6zelliklerini mu\u011flakla\u015ft\u0131r\u0131c\u0131 kavram ve ili\u015fkilendirmeleriyle dikkat \u00e7eken Profes\u00f6r Aron, Marx\u2019\u0131n kuram\u0131n\u0131 i\u00e7eri\u011fi ve \u2018mant\u0131\u011f\u0131\u2019 a\u00e7\u0131s\u0131ndan da farkl\u0131 g\u00f6sterecek yorumlara ba\u015f vurur.[1]<\/a> Bu t\u00fcrden yorumlardan biri de “kapitalizmin kendi kendini ortadan kald\u0131rmas\u0131<\/em>“yla ilgilidir. Yazara g\u00f6re, Marx, kapitalizmin “kendi kendini ortadan kald\u0131raca\u011f\u0131n\u0131<\/em>” ileri s\u00fcrm\u00fc\u015f, ancak bu \u00f6ng\u00f6r\u00fcs\u00fc ger\u00e7ekle\u015fmemi\u015ftir!<\/p>\n Profes\u00f6r Aron\u2019un anlat\u0131m\u0131na bak\u0131l\u0131rsa, Marx, kendisinin d\u00f6nemin \u0130ngiliz iktisat\u00e7\u0131lar\u0131ndan daha \u00fcst\u00fcn bir iktisat\u00e7\u0131 oldu\u011funu g\u00f6stermek istemi\u015f; “kendi \u015fematizmi i\u00e7inde k\u00e2r oran\u0131n\u0131n azalma e\u011filimi tarihsel olgusunun a\u00e7\u0131klamas\u0131n\u0131 buldu\u011funa inan<\/em>“m\u0131\u015f[2]<\/a>; ortalama k\u00e2r\u0131 “sermayenin b\u00fct\u00fcn\u00fc ile yani sabit ve de\u011fi\u015fken <\/em>ser<\/em>mayenin toplam\u0131 ile orant\u0131l\u0131<\/em>” g\u00f6r\u00fcrken, art\u0131-de\u011feri sadece de\u011fi\u015fen sermaye, “yani insanlar\u0131n eme\u011fi \u00fczerinden<\/em>” a\u00e7\u0131klam\u0131\u015f; sermayenin organik bile\u015fiminin “kapitalist evrim ve \u00fcretimin mekanizasyonu ile<\/em>” giderek de\u011fi\u015fmesinden hareketle ve de\u011fi\u015fen (Aron \u2018de\u011fi\u015fken\u2019 der) sermayenin toplam sermaye i\u00e7indeki pay\u0131n\u0131n azalmaya y\u00f6nelmesini veri alarak k\u00e2r oran\u0131n\u0131n d\u00fc\u015fme e\u011filimi yasas\u0131n\u0131 bulgulad\u0131\u011f\u0131n\u0131 s\u00f6yleyerek bundan “b\u00fcy\u00fck entelekt\u00fcel doyum<\/em>” alm\u0131\u015f ve “kapitalizmin ac\u0131mas\u0131z bir mekanizma ile hem insanlar\u0131n eylemi, hem de onlar\u0131 a\u015farak kendi kendini ortadan kald\u0131rmas\u0131n\u0131 bir kez daha ke\u015ffetti\u011fine inan<\/em>“m\u0131\u015ft\u0131r![3]<\/a><\/p>\n Marx\u2019\u0131n ayr\u0131nt\u0131l\u0131 \u015fekilde ve kitaplar boyunca a\u00e7\u0131klad\u0131\u011f\u0131 bir konunun, Aron taraf\u0131ndan b\u00f6ylesine mu\u011flakla\u015ft\u0131rarak ve \u00e7eli\u015fki i\u00e7eriyormu\u015f gibi de g\u00f6sterilerek bu bi\u00e7imde yeniden a\u00e7\u0131klanmas\u0131 sorunludur: Art\u0131-de\u011fer ve k\u00e2r\u0131n olu\u015fumu s\u00fcre\u00e7lerinin ve k\u00e2r oran\u0131n\u0131n d\u00fc\u015fme e\u011filimi yasas\u0131n\u0131n ayr\u0131nt\u0131l\u0131 olarak irdelenmesi bu makalenin konusunu olu\u015fturmuyor. Buna kar\u015f\u0131n, buradaki tart\u0131\u015fma konusuyla s\u0131n\u0131rl\u0131 kalmak \u00fczere s\u00f6ylenecek olursa,<\/p>\n \u0131-)<\/strong> art\u0131-de\u011ferin kayna\u011f\u0131 canl\u0131 emektir. Art\u0131-de\u011fer maliyet de\u011ferin \u00fczerindeki bir de\u011feri, bir art\u0131y\u0131, emek g\u00fcc\u00fcn\u00fcn kar\u015f\u0131l\u0131ks\u0131z \u00fcretti\u011fi bir fazlay\u0131 olu\u015fturur. Kapitalist k\u00e2r, kar\u015f\u0131l\u0131\u011f\u0131nda hi\u00e7bir \u015fey \u00f6denmedi\u011fi halde sahip olunan bir \u015feyi ifade etti\u011finden, art\u0131- de\u011fer “ya da k\u00e2r<\/em>“, “tamamen, bir meta<\/em>n<\/em>\u0131n, maliyet fiyat\u0131 \u00fczerindeki de\u011fer fazlal\u0131\u011f\u0131ndan, yani o metada somutla\u015fan toplam eme\u011fin, kar\u015f\u0131l\u0131\u011f\u0131 \u00f6denen miktar\u0131 a\u015fan k\u0131sm\u0131ndan ibarettir.<\/em>“[4]<\/a> Bu demektir ki, k\u00f6keninden ba\u011f\u0131ms\u0131z olarak art\u0131-de\u011fer, yat\u0131r\u0131lan toplam sermaye \u00fczerindeki bir fazlal\u0131\u011f\u0131 olu\u015fturur. K\u00e2ra d\u00f6n\u00fc\u015fen art\u0131-de\u011ferdir ve art\u0131-de\u011fer oran\u0131 artt\u0131\u011f\u0131 halde, k\u00e2r oran\u0131nda d\u00fc\u015f\u00fc\u015f olmas\u0131, ilkinin de\u011fi\u015fen sermaye ile, ikincisinin ise toplam sermaye ile oranlanmas\u0131 dolay\u0131m\u0131yla ger\u00e7ekle\u015fmektedir. Herhangi bir i\u015fletmede ya da ekonominin belirli bir sekt\u00f6r\u00fcnde canl\u0131 emek miktar\u0131 artt\u0131\u011f\u0131nda bu i\u015fletme ya da sekt\u00f6rde, de\u011fi\u015fen sermayenin toplam sermayeye oran\u0131 artacak, yani sermayenin organik bile\u015fimindeki pay\u0131 da o denli b\u00fcy\u00fcyecek; bu durumda, art\u0131-de\u011fer de miktar olarak b\u00fcy\u00fcyecektir.<\/p>\n Sermayenin organik bile\u015fimi, de\u011fi\u015fen sermaye miktar\u0131ndaki \u00fcretim tekniklerinin geli\u015ftirilmesiyle sa\u011flanan bir azalma nedeniyle de\u011fi\u015fmeyen sermaye y\u00f6n\u00fcnde de\u011fi\u015fiklik g\u00f6sterir. Makinelerin geli\u015ftirilmesiyle i\u015f\u00e7inin kendisi i\u00e7in gerekli emek zaman\u0131 azald\u0131\u011f\u0131 ve art\u0131-emek zaman\u0131 yani fazla \u00e7al\u0131\u015fma s\u00fcresi artt\u0131\u011f\u0131 i\u00e7in de\u011fi\u015fen sermayenin toplam sermaye i\u00e7indeki pay\u0131 azal\u0131r ve bu da sermayenin organik bile\u015fiminde farkl\u0131l\u0131k yarat\u0131r. Sermayenin organik bile\u015fimi \u00fczerinde etkide bulunan di\u011fer bir etken, kapitalist rekabet olup rekabet, k\u00e2r oran\u0131n\u0131n ortalamaya do\u011fru evrilmesinde rol oynar. K\u00e2r oran\u0131nda ortalama bir d\u00fczeyin olmamas\u0131 demek, bu oran\u0131n \u00e7ok d\u00fc\u015f\u00fck oldu\u011fu \u00fcretim sekt\u00f6rlerine yat\u0131r\u0131mlar\u0131n durmas\u0131; b\u00fct\u00fcn sermayelerin k\u00e2r oran\u0131n\u0131n y\u00fcksek oldu\u011fu alana h\u00fccuma ge\u00e7mesi demektir. Bu durumda sistem i\u015flemez hale gelirdi.[5]<\/a><\/p>\n \u0131\u0131-)<\/strong> Marx, k\u00e2r oran\u0131n\u0131n d\u00fc\u015fme e\u011filimi yasas\u0131n\u0131n mutlak olmay\u0131p ko\u015fullu oldu\u011funu ve \u00e7e\u015fitli etkenlere ba\u011fl\u0131 de\u011fi\u015fkenlik g\u00f6sterdi\u011fini tan\u0131tlar. Bu tan\u0131tlamada, k\u00e2r oran\u0131n\u0131n d\u00fc\u015fme e\u011filimi yasas\u0131yla canl\u0131 emek g\u00fcc\u00fc aras\u0131ndaki dolays\u0131z ili\u015fki ortaya konur. K\u00e2r oran\u0131n\u0131n d\u00fc\u015fme e\u011filiminin mutlak olmay\u0131p belirli baz\u0131 etkenlere ba\u011fl\u0131 olmas\u0131, “k\u00e2r oran\u0131n\u0131ndaki d\u00fc\u015fme e\u011filimi kapitalizmin kendini s\u00fcrd\u00fcremez bir noktaya varmas\u0131na dek gider mi<\/em>” sorusunu anlams\u0131zla\u015ft\u0131r\u0131r. Kapitalist \u00fcretim tarz\u0131n\u0131n son bulmas\u0131 ya da y\u0131k\u0131m zorunlulu\u011fu politik s\u0131n\u0131f m\u00fccadelesi dahil olmak \u00fczere bir\u00e7ok etkene ba\u011fl\u0131d\u0131r.<\/p>\n \u0131\u0131\u0131-)<\/strong> Aron, “Marx\u2019\u0131n d\u00fc\u015f\u00fcncesi kapitalist toplumun \u00e7eli\u015fkili ya da uyu\u015fmaz niteli\u011finin bir yorumudur. Marx\u2019\u0131n b\u00fct\u00fcn eseri bir bak\u0131ma bu uyu\u015f\u00admaz niteli\u011fin, kapitalist rejimin temel yap\u0131s\u0131ndan ayr\u0131lmaz ve ayn\u0131 zamanda tarihsel hareketin g\u00fcc\u00fc oldu\u011funu g\u00f6stermek i\u00e7in bir \u00e7abad\u0131r<\/em>” diye yazarken Marx\u2019\u0131n kuramsal u\u011fra\u015f\u0131s\u0131n\u0131 belirli bir s\u0131n\u0131rl\u0131l\u0131kta ifade etmi\u015f olur. Bu \u00f6n a\u00e7\u0131klamaya, Marx\u2019ta oldu\u011funu ileri s\u00fcrd\u00fc\u011f\u00fc “ikili anlam<\/em>“lara i\u015faret etmek i\u00e7in ihtiya\u00e7 duyan Aron\u2019a g\u00f6re, “Kom\u00fcnist Manifestosu, Ekonomi Politi\u011fin Ele\u015ftirisine Katk\u0131ya \u00d6ns\u00f6z ve Kapital, kapitalist rejimin bu uyu\u015fmaz niteli\u011finin \u00fc\u00e7 farkl\u0131 a\u00e7\u0131klamas\u0131<\/em>n\u0131n<\/em> bulunmas\u0131 ve belirlemesidir.<\/em>“[6]<\/a> Marx, kapitalist “rejimin uyu\u015fmaz niteli\u011fi<\/em>“ni g\u00f6sterirken, “ka\u00e7\u0131n\u0131lmaz bi\u00e7imde kapitalizmin kendi kendini ortadan kald\u0131rmas\u0131n\u0131 ilan etmeye ve bu arada insanlar\u0131 vaktinden \u00f6nce yaz\u0131lm\u0131\u015f bu yazg\u0131n\u0131n ger\u00e7ekle\u015ftirilmesine bir \u00f6l\u00e7\u00fcde katk\u0131da bulunmaya isteklendirmeye<\/em>” giri\u015fmi\u015ftir.<\/p>\n Marx\u2019\u0131n Ekonomi Politi\u011fin Ele\u015ftirisine Katk\u0131\u2019n\u0131n \u00d6ns\u00f6z\u2019\u00fcnde (1859) i\u015faret etti\u011fi toplumsal geli\u015fmenin tarihselli\u011fi g\u00f6r\u00fc\u015f\u00fcn\u00fcn tek yanl\u0131 yorumlanmas\u0131yla ilk kez kar\u015f\u0131la\u015fm\u0131yoruz. Marx\u2019\u0131n materyalist tarih g\u00f6r\u00fc\u015f\u00fcn\u00fcn bu mekanik ve y\u00fczeysel indirgenmesinde, kapitalizmin i\u00e7erdi\u011fi \u00e7eli\u015fkiler ve geli\u015ftirdi\u011fi toplumsal g\u00fc\u00e7lerin m\u00fccadelesi dolay\u0131m\u0131yla kendi y\u0131k\u0131m\u0131n\u0131n ko\u015fullar\u0131n\u0131 haz\u0131rlamas\u0131 “kendi kendini ortadan kald\u0131rma<\/em>\u201d varsay\u0131m\u0131yla kar\u0131\u015ft\u0131r\u0131l\u0131r. Aron \u015f\u00f6yle yazar:<\/p>\n “Tuhaf bir bi\u00e7imde kapitalizmin kendi kendini ortadan kald\u0131rmas\u0131n\u0131 g\u00f6sterme y\u00f6n\u00fcnde olan \u00f6neriler Kom\u00fcnist<\/em> Manifestosu\u2019nda ve Marx\u2019\u0131n ekonomi politik alan\u0131nda geli\u015fmi\u015f incelemelerini yapmadan \u00f6nce yazd\u0131\u011f\u0131 eserlerinde bulunabilecek \u00f6nerilerdir. Bunlar emek\u00e7ile\u015fme ve s\u00fcrekli yoksulla\u015fma ile ilgilidir. <\/em>Emek<\/em>\u00e7ile\u015fme, kapitalist rejim geli\u015ftik\u00e7e, kapitalist ve emek\u00e7i aras\u0131ndaki ara tabakalar\u0131n y\u0131pranaca\u011f\u0131, \u00e7\u00fcr\u00fcyece\u011fi ve bu tabakalar\u0131n artan <\/em>say\u0131daki<\/em> temsilcilerinin emek\u00e7i s\u0131n\u0131f\u0131 taraf\u0131ndan emilece\u011fi anlam\u0131na gelir. S\u00fcrekli yoksulla\u015fma, \u00fcretim g\u00fc\u00e7leri geli\u015ftik\u00e7e emek\u00e7ilerin giderek daha yoksul hale gelmeleri s\u00fcrecidir. Daha \u00e7ok \u00fcrettik\u00e7e i\u015f\u00e7i kitlelerinin sat\u0131n alma g\u00fcc\u00fcn\u00fcn giderek daha s\u0131n\u0131rl\u0131 oldu\u011fu <\/em>d\u00fc\u015f\u00fcn\u00fcl\u00fcrse <\/em>bu kitlelerin ba\u015fkald\u0131rma e\u011filiminde olmas\u0131 olas\u0131d\u0131r. Bu <\/em>varsay\u0131mda <\/em>kapitalizmin kendi kendini ortadan kald\u0131rmas\u0131 <\/em>mekanizmas\u0131 <\/em>sosyolojiktir ve toplumsal gruplar\u0131n davran\u0131\u015flar\u0131ndan ge\u00e7er. <\/em>Ya<\/em>da ba\u015fka bir varsay\u0131m, halk y\u0131\u011f\u0131nlar\u0131na da\u011f\u0131t\u0131lan gelir artan <\/em>\u00fcretimi emmede <\/em>yetersiz kalacakt\u0131r ve bu durumda \u00fcretilen mallar ile pazarda t\u00fcketicilerin istedi\u011fi mallar aras\u0131nda e\u015fitlik kuramayaca\u011f\u0131ndan rejim felce u\u011frayacakt\u0131r. Kendi kendini ortadan kald\u0131rman\u0131n kapitalist diyalekti\u011finde olas\u0131 iki anlat\u0131m vard\u0131r: Bir ekonomik diyalektik; bu, sonsuz bi\u00e7imde artan \u00fcretim g\u00fc\u00e7leri ile halka da\u011f\u0131t\u0131lan geliri dengede tutan \u00fcretim ili\u015fkileri aras\u0131ndaki \u00e7eli\u015fkinin yeni bir bi\u00e7imidir. Ya da sosyolojik bir mekanizma s\u00f6z konusudur; bu, emek\u00e7i hale gelen i\u015f\u00e7ilerin <\/em>artan <\/em>tatminsizli\u011finden ve ayn\u0131 anda bu i\u015f\u00e7ilerin ayaklanmas\u0131ndan ge\u00e7er.<\/em>“[7]<\/em><\/a><\/p>\n Marx\u2019\u0131n eserini olduk\u00e7a uzun bir zaman irdeledi\u011fini belirten yazar, s\u00f6ylenenleri b\u00f6ylece ba\u011flam\u0131ndan kopar\u0131r; \u00e7eli\u015fir unsurlar\u0131 yan yana getirir ve \u00e7eli\u015fkinin indirgenerek \u00e7\u00f6z\u00fclm\u00fc\u015f gibi<\/strong> g\u00f6sterildi\u011fini; Marx\u2019\u0131n bu g\u00f6r\u00fc\u015f\u00fcn\u00fc “ekonomi politik alan\u0131nda geli\u015fmi\u015f incelemelerini yapmadan \u00f6nce yazd\u0131\u011f\u0131 eserlerinde<\/em>” s\u00f6z konusu etti\u011fini ileri s\u00fcrerek, Kapital gibi geli\u015fmi\u015f eserlerde bu g\u00f6r\u00fc\u015f\u00fcn i\u00e7erilmedi\u011fini ima eder. Kapital\u2019i inceleyip bitirdikten sonra da, “Kapitalizmin kendi kendini ortadan kald\u0131rma<\/em>“ya neden mahkum oldu\u011fu sorusuna yeterli yan\u0131t bulamad\u0131\u011f\u0131n\u0131 belirterek Aron, \u015funlar\u0131 yazar: “Kapital\u2019i bitirdikten sonra sistemin i\u015fleyi\u015fini g\u00fc\u00e7le\u015ftiren nedenlerin bulundu\u011fu duygusuna sahibim, sistemin i\u015fleyi\u015fi bu nedenlerin a\u011f\u0131rl\u0131\u011f\u0131 ile giderek g\u00fc\u00e7 hale gelmektedir; bu son \u00f6nerinin tarihsel olarak bana yanl\u0131\u015f g\u00f6r\u00fcnmesine kar\u015f\u0131n kapitalizmin kendi kendini ortadan kald\u0131rmas\u0131n\u0131n kendilerine tan\u0131nan ya\u015fama ko\u015fullar\u0131 y\u00fcz\u00fcnden halk kitlelerinin ayaklanmas\u0131 d\u0131\u015f\u0131nda inand\u0131r\u0131c\u0131 bir kan\u0131tlanmas\u0131n\u0131n bulundu\u011funu sanm\u0131yorum. Ama e\u011fer onlara tan\u0131nan ya\u015fama ko\u015fullar\u0131, \u00f6rne\u011fin Birle\u015fik Amerika\u2019da oldu\u011fu gibi a\u015f\u0131r\u0131 bir ho\u015fnutsuzluk yaratmazsa o zaman <\/em>Kapital <\/strong>bize, rejimin tarihsel olarak mahk\u00fbm edili\u015finin kesin oldu\u011funa inanmak i\u00e7in neden vermez<\/em>.”<\/p>\n Yazar bu sat\u0131rlara \u015funlar\u0131 da ekler: “Ama ge\u00e7mi\u015fte tan\u0131nan rejimler kuramsal olarak ya\u015fama olana\u011f\u0131na sahiptiler,<\/em> ortadan kalkt\u0131lar. Kapitalizmin ortadan kalkmas\u0131n\u0131n Marx taraf\u0131ndan g\u00f6sterilmemi\u015f olmas\u0131ndan acele sonu\u00e7 \u00e7\u0131kartmayal\u0131m. Rejimler kuramc\u0131lar taraf\u0131ndan \u00f6l\u00fcme mahk\u00fbm edilmeden de \u00f6lebilirler<\/em>.”[8]<\/a><\/p>\n Aron\u2019a g\u00f6re “Marx\u2019\u0131n biliminin amac\u0131 \u015fu \u00f6nermeleri kesin bir bi\u00e7imde <\/em>kan\u0131tlamaktad\u0131r<\/em>: <\/em>Kapitalist toplumun uyu\u015fmaz niteli\u011fi, b\u00f6yle \u00e7eli\u015fkili bir toplumun ka\u00e7\u0131n\u0131lmaz olarak kendi kendini yok edece\u011fi, bug\u00fcnk\u00fc <\/em>toplumun <\/em>uyu\u015fmaz niteli\u011fine son veren devrimci bir patlama.<\/em>“[9]<\/em><\/a> \u201cMarx\u201d -diyor Aron- “kapitalist rejimin giderek daha k\u00f6t\u00fc i\u015fleyece\u011fine inanmak i\u00e7in baz\u0131 nedenler vermi\u015ftir, ama kapitalizmin i\u00e7 \u00e7eli\u015fkileri ile y\u0131k\u0131m\u0131n\u0131 ekonomik bak\u0131mdan kan\u0131tlamam\u0131\u015ft\u0131r.<\/em>\u201d[10]<\/em><\/a> Bug\u00fcne dek, Marx\u2019\u0131n kapitalizm tahlili, tarih g\u00f6r\u00fc\u015f\u00fc ve s\u0131n\u0131f teorisi \u00fczerine \u00e7ok \u015fey s\u00f6ylenmi\u015ftir. Ama bu denli yavan bir “yarg\u0131\u201dya pek nadiren rastlan\u0131r. Kapitalizmin, i\u00e7erdi\u011fi \u00e7eli\u015fkileriyle y\u0131k\u0131ma mahkum olan tarihsel ve ge\u00e7ici bir \u00fcretim tarz\u0131 ve toplumsal sistem oldu\u011funu Kapital ba\u015fta olmak \u00fczere ba\u015fl\u0131ca eserlerinin en \u00f6nemli sorunu olarak i\u015fleyen Marx\u2019\u0131n, kapitalizmin i\u00e7 \u00e7eli\u015fkileri dolay\u0131m\u0131nda y\u0131k\u0131lmas\u0131n\u0131 “ekonomik bak\u0131mdan kan\u0131tlamam\u0131\u015f<\/em>\u201d oldu\u011funu ileri s\u00fcrmek i\u00e7in bir ideolo\u011fun bu eserleri okumam\u0131\u015f olmas\u0131 gerekir, ki Aron, aksine uzun y\u0131llar inceledi\u011fini s\u00f6ylemektedir. Bu durumda, yazar\u0131n bu “varg\u0131\u201ds\u0131, onun \u00fcretim ili\u015fkileriyle \u00fcretici g\u00fc\u00e7ler ili\u015fkisine; art\u0131-de\u011fer teorisinin kapsam\u0131na; \u00fccret, k\u00e2r, rant ili\u015fkilerinin ekonomik anlam\u0131na yakla\u015f\u0131m\u0131n\u0131n y\u00fczeyselli\u011fi ve mekanikli\u011fine i\u015faret eder.<\/p>\n Yazar dolamba\u00e7l\u0131 a\u00e7\u0131klamalara ba\u015f vurarak Marx\u2019ta belirgin ve net olan\u0131 flula\u015ft\u0131r\u0131p ku\u015fkulu hale d\u00f6n\u00fc\u015ft\u00fcr\u00fcr ve kiminde Marx\u2019\u0131n kapitalizmin ortadan kald\u0131r\u0131lmas\u0131n\u0131n nedenlerini a\u00e7\u0131klad\u0131\u011f\u0131n\u0131, kiminde de “kapitalizmin kendi kendini ortadan kald\u0131raca\u011f\u0131n\u0131<\/em>” ileri s\u00fcrd\u00fc\u011f\u00fcn\u00fc belirtir. Buna kar\u015f\u0131n ama yazar, Marx\u2019\u0131n kuram\u0131nda var oldu\u011funu ileri s\u00fcrd\u00fc\u011f\u00fc belirsizlik ya da mu\u011flakl\u0131klar\u0131 g\u00f6stermek i\u00e7in ciddiye al\u0131n\u0131r herhangi kan\u0131t sunamaz. Bunun yerine, \u00fcretici g\u00fc\u00e7leri makine, toprak ve hammaddelerle \u00f6zde\u015fle\u015ftirerek “ekonomik diyalektik<\/em>“, “sosyolojik diyalektik<\/em>” mekanizmine ba\u015f vurur. Marx\u2019\u0131n eserini b\u00f6l\u00fcmleyip ba\u011flam\u0131n\u0131 deforme ederek Marx\u2019\u0131, “ekonomik determinizm<\/em>“i a\u015fmayan kendili\u011findenci bir d\u00fc\u015f\u00fcn\u00fcr konumuna getirerek kapitalizmin sona erdirilmesi ve kom\u00fcnizmin kurulmas\u0131 m\u00fccadelesinin ka\u00e7\u0131n\u0131lmaz zorunlulu\u011funu \u0131srarla vurgulayan Marx\u2019\u0131n g\u00f6r\u00fc\u015f\u00fcn\u00fc b\u00f6ylece mu\u011flakla\u015ft\u0131r\u0131r.<\/p>\n Marx, kapitalist geli\u015fmenin diyalekti\u011finden hareket eder; geli\u015fmenin t\u00fcm ba\u011flamlar\u0131n\u0131, g\u00fc\u00e7lerini ve onlar aras\u0131 ili\u015fkileri serimleyerek ortadan kald\u0131r\u0131lmas\u0131 ko\u015fullar\u0131n\u0131n nas\u0131l olu\u015ftu\u011funu g\u00f6sterir. Bu sistemde burjuvazi ve proletaryan\u0131n iki b\u00fcy\u00fck s\u0131n\u0131f olarak ve birbirleriyle kar\u015f\u0131tl\u0131k ili\u015fkisinde ortaya \u00e7\u0131kmalar\u0131, sermayenin emekle; kapitalistlerin emek g\u00fcc\u00fcyle ko\u015fullu olmas\u0131yla dolays\u0131zca ba\u011fl\u0131d\u0131r. Marx\u2019\u0131n kuram\u0131nda, kapitalizmin, onu y\u0131k\u0131ma g\u00f6t\u00fcrecek \u00e7eli\u015fkilerine i\u015faret edilir. Onun kendisini y\u0131kacak maddi ko\u015fullar\u0131 olu\u015fturmaktan ka\u00e7\u0131namayaca\u011f\u0131; bir devrimle yerini b\u0131rakmaya zorunlu kalaca\u011f\u0131 sosyalizmin maddi g\u00fc\u00e7lerini yaratmaks\u0131z\u0131n varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcremeyece\u011fi, emek-sermaye; emek g\u00fcc\u00fc-kapitalist; proletarya-burjuvazi \u00e7eli\u015fkileri dolay\u0131m\u0131nda ve \u00fcretici g\u00fc\u00e7lerin (emek g\u00fcc\u00fc bunun en aktif ve canl\u0131 \u00f6gesini olu\u015fturur) geli\u015fmelerinin belirli bir a\u015famas\u0131nda toplumsal \u00fcretim ili\u015fkileriyle \u00e7at\u0131\u015fmaya girmelerine ba\u011fl\u0131 olarak a\u00e7\u0131klan\u0131r. Yineleme pahas\u0131na s\u00f6ylersek; Marx, kapitalizmin tarihsel olarak ge\u00e7icilik g\u00f6sterdi\u011fini, yerini bir ba\u015fka toplumsal sisteme b\u0131rakmaya mahkum oldu\u011funu; bunun maddi ko\u015fullar\u0131yla sosyal g\u00fc\u00e7lerini yaratmadan kendi varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcremedi\u011fini, ekonomik analiz yoluyla da a\u00e7\u0131kl\u0131\u011fa kavu\u015fturur. Kapitalizm ya proletaryan\u0131n devrimci giri\u015fkenli\u011fi ve ezilenlerin ba\u015f\u0131na ge\u00e7erek burjuva egemenli\u011fini y\u0131kmas\u0131; ya da d\u00fcnyan\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011funda devrimin ger\u00e7ekle\u015fmesi durumunda, burjuvazinin geriye kalan bir ya da birka\u00e7 \u00fclkede teslim olmay\u0131 kabullenmesiyle, iktidar\u0131 alan i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n ger\u00e7ekle\u015ftirece\u011fi tasfiye ile ortadan kald\u0131r\u0131labilir. Ba\u015fka bir yol yoktur.<\/p>\n Proletarya-burjuvazi \u00e7eli\u015fkisi, \u00fcretici g\u00fc\u00e7lerin geli\u015fmelerinin belirli bir a\u015famas\u0131nda kapitalist \u00fcretim ili\u015fkileriyle \u00e7at\u0131\u015fmaya girmeleriyle ba\u011fl\u0131l\u0131k g\u00f6sterir. Kapitalizm ka\u00e7\u0131n\u0131lmaz olarak \u00fcretimde, \u00fcretim tekni\u011finde, \u00fcretim ara\u00e7lar\u0131 ve \u00fcretici g\u00fc\u00e7lerde de\u011fi\u015fim ve geli\u015fmeye yol a\u00e7ar. Bu gereksinme, rekabetle de ba\u011fl\u0131 geli\u015fme ko\u015fullar\u0131ndan biridir. Ekonomi Politi\u011fin Ele\u015ftirisine Katk\u0131\u2019n\u0131n (EPEK) \u00d6ns\u00f6z\u2019\u00fcnde sosyal formasyonlardan ba\u011f\u0131\u015f\u0131k bir tarih a\u00e7\u0131klamas\u0131 ya da tasar\u0131m\u0131 yoktur. Orada ayr\u0131ca, burjuvazinin, “\u00fcretim ara\u00e7lar\u0131nda s\u00fcrekli olarak devrim yapmadan<\/em>” egemenli\u011fini s\u00fcrd\u00fcremeyece\u011fine de i\u015faret edilir. Kapitalistler bu ara\u00e7lar\u0131 geli\u015ftirerek verimlili\u011fi art\u0131r\u0131rlar ve daha fazla k\u00e2r i\u00e7in daha ucuza, daha \u00e7ok \u00fcretirler. \u00dcretici g\u00fc\u00e7lerdeki ve \u00fcretim ara\u00e7lar\u0131ndaki bu geli\u015fme, \u00fcretim ara\u00e7lar\u0131n\u0131n \u00f6zel kapitalist m\u00fclkiyeti dolay\u0131m\u0131nda yarat\u0131lan \u00fcr\u00fcn zenginli\u011finin belirli bir az\u0131nl\u0131k olu\u015fturan kapitalistlerin m\u00fclkiyetinde birikmesine yol a\u00e7ar. Zenginlik ve yoksulluk b\u00f6ylece iki z\u0131t kutupta birikir.<\/p>\n Kapitalizm, \u00e7eli\u015fkileri dolay\u0131m\u0131nda kendi y\u0131k\u0131m\u0131na yol al\u0131r. Bu ka\u00e7\u0131n\u0131lmazd\u0131r. Bundan fazlas\u0131 ya da ilerisi, kapitalist krizlere, devrim ko\u015fullar\u0131n\u0131n olgunla\u015fmas\u0131na, proletarya ve emek\u00e7ilerin m\u00fccadelesine ba\u011fl\u0131 olacakt\u0131r. Marksist tarih g\u00f6r\u00fc\u015f\u00fc, toplumsal hareketin geli\u015fimini, sosyal formasyonlar\u0131n ili\u015fkileri dolay\u0131m\u0131nda ger\u00e7ekle\u015fen m\u00fccadelenin seyri ve d\u00fczeyinden soyutlamaz. \u00a0 S\u0131n\u0131f m\u00fccadelesini hesaba katmaks\u0131z\u0131n “<\/strong>kapitalist rejimin kendi kendini ortadan<\/em> kald\u0131rmas\u0131<\/em>\u201dndan s\u00f6zetmek, sorunu iktisadi evrimin basit ve yinelenen bir evresine indirgemek demektir.<\/p>\n Kapitalizmin “kendi kendini ortadan kald\u0131rma<\/em>“s\u0131 anlay\u0131\u015f\u0131na EPEK\u2019n\u0131n \u00d6ns\u00f6z\u2019\u00fc d\u0131\u015f\u0131nda dayanak yap\u0131lmak istenen ikinci bir metin, hisse senetli \u015firketlerin bireysel m\u00fclkiyet yerine \u015firket b\u00fcnyesinde birle\u015fmi\u015f sermayelerin toplumsal i\u015flevi dolay\u0131m\u0131yla kapitalist ortak m\u00fclkiyet \u00fczerine Kapital\u2019in \u00dc\u00e7\u00fcnc\u00fc Cilt 27. B\u00f6l\u00fcmde yap\u0131lan irdelemedir.<\/p>\n Marx, kapitalist geli\u015fmenin ileri bir d\u00fczeyinde ortaya \u00e7\u0131kan hisse senetli \u015firketlerin durumunu irdeledi\u011fi “Kredinin Rol\u00fc<\/em>” ba\u015fl\u0131\u011f\u0131 alt\u0131nda \u015funlar\u0131 yazar: “Kendisi toplumsal \u00fcretim bi\u00e7imine dayanan ve \u00fcretim ara\u00e7lar\u0131 ve emek-g\u00fcc\u00fcn\u00fcn toplumsal yo\u011funla\u015fmas\u0131n\u0131 \u00f6ng\u00f6ren sermaye, burada, \u00f6zel sermayeden farkl\u0131 olarak, do\u011frudan do\u011fruya toplumsal sermaye (do\u011frudan bir araya gelmi\u015f bireylerin sermayeleri) bi\u00e7imini al\u0131r ve bunun giri\u015fimleri, \u00f6zel giri\u015fimlerden ayr\u0131 ve farkl\u0131 toplumsal giri\u015fimler \u015fekline girer. Bu, \u00f6zel m\u00fclkiyet olarak sermayenin, kapitalist \u00fcretimin kendi \u00e7er\u00e7evesi i\u00e7erisinde ortadan kalkmas\u0131d\u0131r.<\/em>“[11]<\/a><\/p>\n Burada, bireysel kapitalistlerin ayr\u0131 ayr\u0131 \u00fcretimleri yerine onlar\u0131n hisse senetli \u015firket ortakl\u0131\u011f\u0131nda, birle\u015fik sermayelerinin ve \u00fcretimlerinin toplumsal karakteri \u00fczerinden “toplumsal giri\u015fim<\/em>“de bulunduklar\u0131; bunun da bireysel \u00f6zel m\u00fclkiyet \u015feklindeki sermayenin, kapitalist \u00fcretim ko\u015fullar\u0131 i\u00e7indeki “ortadan kalkmas\u0131<\/em>“n\u0131n bir bi\u00e7imini olu\u015fturdu\u011fu belirtilir. Ortadan kalkan kapitalizm ya da sermaye de\u011fil, onun \u00f6zel bireysel bi\u00e7imidir. A\u00e7\u0131klaman\u0131n devam\u0131nda bu daha da netle\u015fir: “Hisse senetli \u015firketlerde, i\u015flev, sermaye m\u00fclkiyetinden ayr\u0131lm\u0131\u015ft\u0131r, dolay\u0131s\u0131yla da emek, \u00fcretim ara\u00e7lar\u0131 sahipli\u011finden ve art\u0131-emekten tamamen ayr\u0131lm\u0131<\/em>\u015ft\u0131r<\/em>. Kapitalist \u00fcretimin sonal geli\u015fmesinin bu sonucu, her ne kadar art\u0131k bireysel \u00fcreticilerin \u00f6zel m\u00fclkiyeti olmaktan \u00e7ok, bir<\/em> araya gelmi\u015f \u00fcreti\u00adcilerin do\u011frudan toplumsal m\u00fclkiyeti haline gelmi\u015fse de, sermayenin, \u00fcreticilerin m\u00fclkiyetine yeniden d\u00f6n\u00fc\u015fmesine y\u00f6nelik zorunlu bir ge\u00e7i\u015f evresidir. \u00d6te yandan bu hisse senetli \u015firketler, yeniden-\u00fcretim s\u00fcrecin\u00adde, h\u00e2l\u00e2 kapitalist m\u00fclkiyete ba\u011fl\u0131 bulunan b\u00fct\u00fcn i\u015flevlerin, s\u0131rf bir<\/em> ara\u00adya gelmi\u015f \u00fcreticilerin i\u015flevlerine, toplumsal i\u015flevlere d\u00f6n\u00fc\u015fmesi y\u00f6n\u00fcnde bir ge\u00e7i\u015f evresidir.<\/em>“<\/em><\/p>\n Bireysel \u00fcreticilerin bireysel \u00f6zel m\u00fclkiyeti olmaktan -ge\u00e7ici ve geriye d\u00f6n\u00fc\u015fl\u00fc olarak- \u00e7\u0131km\u0131\u015f ve “\u00fcreticilerin do\u011frudan toplumsal m\u00fclkiyeti haline gelmi\u015f<\/em>“; ancak bu bir araya gelmi\u015flik durumunun de\u011fi\u015fimiyle birlikte onlar\u0131n her birinin m\u00fclkiyetine yeniden d\u00f6n\u00fc\u015febilir olan bu hisse senetli \u015firketler, “hala kapitalist m\u00fclkiyete ba\u011fl\u0131 bulunan b\u00fct\u00fcn i\u015flevler<\/em>“i korurlar; farkl\u0131l\u0131k bu i\u015flevlerin toplumsalla\u015fm\u0131\u015f olmas\u0131d\u0131r. S\u00f6z\u00fc edilen ve irdelenen sermaye hareketinin ileri derecedeki \u00f6zel bir durumudur. Bu t\u00fcr bir geli\u015fme ile kapitalizm bir \u00fcretim tarz\u0131 ve toplumsal sistem olarak kendili\u011finden ortadan kalkmaz. Engels, Marx\u2019\u0131n s\u00f6zlerini aktard\u0131ktan sonra araya girer ve \u015f\u00f6yle yazar:<\/p>\n “<\/em>Marx yukardaki sat\u0131rlar\u0131 yazal\u0131beri, bildi\u011fimiz gibi, ikinci ve \u00fc\u00e7\u00fcnc\u00fc derece hisseli \u015firketleri temsil eden yeni sanayi giri\u015fim bi\u00e7imleri geli\u015fmi\u015f bulunuyor. Bug\u00fcn geni\u015f-\u00f6l\u00e7ekli sanayiin b\u00fct\u00fcn alanlar\u0131nda \u00fcretimin her g\u00fcn artan bir h\u0131zla geli\u015fmesi, bu artan \u00fcr\u00fcnlere ait piyasalar\u0131n b\u00fcy\u00fcmele\u00adrinde g\u00f6r\u00fclen yava\u015flama ile dengelenir. H\u0131zla geli\u015fen \u00fcretimin bir ayda \u00fcretti\u011fini, piyasa bir y\u0131lda zor emebilir. Buna, bir de, her sanayi \u00fclkesinin kendisini di\u011ferlerinden ve \u00f6zellikle \u0130ngiltere\u2019den ay\u0131ran ve \u00fcstelik \u00fclke i\u00e7erisindeki \u00fcretimin verimini yapay olarak art\u0131ran koruyucu g\u00fcmr\u00fck <\/em>politika<\/em>s\u0131n\u0131 eklemek gerekir. Sonu\u00e7, genel, kronik bir a\u015f\u0131r\u0131-\u00fcretim, d\u00fc\u015f\u00fck fiyatlar, d\u00fc\u015fen ve hatta b\u00fcsb\u00fct\u00fcn yok<\/em> olan k\u00e2rlar; k\u0131sacas\u0131, g\u00f6klere \u00e7\u0131kart\u0131lan rekabet \u00f6zg\u00fcrl\u00fc\u011f\u00fc, art\u0131k sabr\u0131n\u0131n son noktas\u0131na ula\u015fm\u0131\u015ft\u0131r ve kendi apa\u00e7\u0131k, rezilce ifl\u00e2s\u0131n\u0131 kendi a\u011fz\u0131yla il\u00e2n etmek zorundad\u0131r. Ve bu, her \u00fclkede belli bir alandaki b\u00fcy\u00fck sanayicilerin, \u00fcretimin d\u00fczenlenmesi i\u00e7in kartel halinde birle\u015fmesi yoluyla yer al\u0131r. Bir komite, her kurulu\u015fun \u00fcretece\u011fi miktar\u0131 saptar ve gelen sipari\u015flerin da\u011f\u0131l\u0131m\u0131nda son s\u00f6z sahibi\u00addir. Baz<\/em>e<\/em>n \u0130ngiliz ve Alman demir sanayilerinde oldu\u011fu gibi, uluslararas\u0131 karteller bile kurulmu\u015ftur. Ne var ki, bu t\u00fcr \u00fcretim ortakl\u0131klar\u0131 bile yeterli olmam\u0131\u015ft\u0131r. Firmalar aras\u0131ndaki \u00e7\u0131kar \u00e7at\u0131\u015fmalar\u0131 bu ortakl\u0131\u011f\u0131 s\u0131k s\u0131k bozmu\u015f, rekabeti geri getirmi\u015ftir. Bu, \u00fcretimin \u00f6l\u00e7e\u011finin olanak verdi\u011fi baz\u0131 sanayi kollar\u0131nda, bu sanayi kolundaki t\u00fcm \u00fcretimin tek bir y\u00f6netim alt\u0131nda, tek bir b\u00fcy\u00fck anonim \u015firket halinde toplanmas\u0131na yol<\/em> a\u00e7ar.<\/em>\u201d[12]<\/em><\/a><\/p>\n Kapitalist \u00fcretim tarz\u0131n\u0131n, “bizzat kapitalist \u00fcretim tarz\u0131 i\u00e7erisinde ortadan kald\u0131r\u0131lmas\u0131<\/em>\u201d; bir ironi olmaktan \u00f6te kapitalist \u00fcretimin bizzat kapitalist \u00fcretim temeli ve tarz\u0131 i\u00e7erisinde, bi\u00e7imi y\u00f6n\u00fcnden g\u00f6sterdi\u011fi farkl\u0131l\u0131kt\u0131r. Hisse senetli \u015firketlerin kurulu\u015fuyla tekel ortadan kalkm\u0131yor, aksine baz\u0131 alanlarda tekel kurulu\u015fu ka\u00e7\u0131n\u0131lmazla\u015f\u0131yor; yeni bir finans aristokrasisi do\u011furuyor, spek\u00fclasyon yapma olanaklar\u0131 art\u0131yor, tamamen asalak f\u0131rsat\u00e7\u0131lar ortaya \u00e7\u0131k\u0131yor vb. Anlat\u0131lan sermayenin bireysel \u00f6zel kapitalist bi\u00e7imdeki i\u015fleyi\u015fi ve i\u015fleviyle birle\u015fik durumdaki i\u015fleyi\u015fi ve i\u015flevi aras\u0131ndaki farkl\u0131l\u0131kt\u0131r. Engels, “Ama ne hisse senetli \u015firketler durumuna d\u00f6n\u00fc\u015f\u00fcm, ne de devlet m\u00fclkiyeti durumuna d\u00f6n\u00fc\u015f\u00fcm, \u00fcretici g\u00fc\u00e7lerin sermaye niteli\u011fini ortadan kald\u0131r\u0131r. Hisse senetli \u015firketler bak\u0131m\u0131ndan bu durum a\u00e7\u0131kt\u0131r. Ve modern devlet de burjuva toplumun kapitalist \u00fcretim bi\u00e7iminin genel d\u0131\u015f ko\u015fullar\u0131n\u0131, i\u015f\u00e7ilerden oldu\u011fu denli tek tek kapitalistlerden gelen sald\u0131r\u0131lara kar\u015f\u0131 korumak i\u00e7in kurdu\u011fu \u00f6rg\u00fctten ba\u015fka bir \u015fey de\u011fildir. Modern devlet, bi\u00e7imi ne olursa olsun, \u00f6zsel olarak kapitalist bir makinedir<\/em>\u201d diye yazar.[13]<\/a><\/p>\n Sermayenin yo\u011funla\u015fmas\u0131 ve merkezile\u015fmesi kapitalizmin ortadan kalkmas\u0131n\u0131n\/kald\u0131r\u0131lmas\u0131n\u0131n maddi ko\u015fullar\u0131n\u0131n daha fazla olgunla\u015fmas\u0131 demektir. Bireysel giri\u015fimin aleyhine i\u015fletmelerin anonim \u015firketlere d\u00f6n\u00fc\u015fmesi, hisse senetli \u2018ortakl\u0131klar\u2019 \u00fczerinden anonimle\u015fme; k\u00fc\u00e7\u00fck i\u015fletmelerin b\u00fcy\u00fckler taraf\u0131ndan pazardan silinmesine ve tekelle\u015fmeye; \u00fcretimin toplumsalla\u015fmas\u0131yla birlikte \u00fcretim ara\u00e7lar\u0131n\u0131n (\u00f6zellikle makine) kapitalistler hesab\u0131na toplu kullan\u0131m\u0131na do\u011fru olan geli\u015fme, i\u015fsizlik ve yoksullu\u011fun art\u0131\u015f\u0131 ve \u00e7eli\u015fkilerin keskinle\u015fmesine yol a\u00e7ar. Geli\u015fmesi, ortadan kald\u0131r\u0131lmas\u0131n\u0131n maddi ko\u015fullar\u0131n\u0131n olgunla\u015fmas\u0131 demektir.<\/p>\n Kapitalizm, \u00fcretimin ileri d\u00fczeyde toplumsalla\u015ft\u0131\u011f\u0131 emek g\u00fcc\u00fc s\u00f6m\u00fcr\u00fcs\u00fcne dayanan bir \u00fcretim tarz\u0131 olmakla geli\u015fmesinin belirli bir a\u015famas\u0131nda kendisine kar\u015f\u0131t ve mevcut \u00fcretim ili\u015fkileriyle \u00e7at\u0131\u015fmaya giren \u00fcretici g\u00fc\u00e7leri, \u00f6zg\u00fcrce geli\u015fecekleri yeni \u00fcretim ili\u015fkileri y\u00f6n\u00fcnden harekete ge\u00e7irir. Bu durum, burjuvaziye kar\u015f\u0131 m\u00fccadelesi ortaya \u00e7\u0131kmas\u0131yla birlikte ba\u015flayan i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131, egemen s\u0131n\u0131f\u0131 olu\u015fturan-yani \u00fcretim ara\u00e7lar\u0131n\u0131n m\u00fclkiyetini elinde tutan burjuvaziye, ve haliyle de kapitalizme kar\u015f\u0131 m\u00fccadeleyle onu ortadan kald\u0131rmaya y\u00f6neltir. \u0130\u015f\u00e7i s\u0131n\u0131f\u0131 kapitalist \u00fcretim tarz\u0131 ve \u00fcretim ili\u015fkilerine kar\u015f\u0131 bu m\u00fccadele i\u00e7inde g\u00fc\u00e7lerini birle\u015ftirerek; burjuva egemenli\u011fiyle birlikte s\u00f6m\u00fcr\u00fc ko\u015fullar\u0131na da son vererek \u00fcretim ara\u00e7lar\u0131n\u0131n kolektif m\u00fclkiyetine dayanan yeni bir toplumsal \u00fcretim sistemi kurarak zafere ula\u015f\u0131r. Marx, kredinin \u00fcretici g\u00fc\u00e7lerin maddi geli\u015fmesindeki ve d\u00fcnya pazar\u0131 olu\u015fumundaki rol\u00fcne i\u015faret ederek, yeni \u00fcretim bi\u00e7iminin maddi temellerinin kapitalizm taraf\u0131ndan “belli bir y\u00fckseklik derecesine kadar<\/em>\u201d olu\u015fturulmas\u0131n\u0131n ka\u00e7\u0131n\u0131lmaz olmas\u0131 dolay\u0131s\u0131yla kredinin bir \u00e7eli\u015fki durumunu da g\u00f6sterdi\u011fini belirtir. Kapitalizmin, toplumsalla\u015fm\u0131\u015f b\u00fcy\u00fck \u00fcretim ara\u00e7lar\u0131n\u0131n “gitgide devlet m\u00fclkiyeti durumuna d\u00f6n\u00fc\u015f\u00fcm\u00fcne g\u00f6t\u00fcrerek<\/em>\u201d proletaryaya izlenecek yolu g\u00f6sterdi\u011fini belirten Engels ise, “Proletarya, devlet erkli\u011fini ele ge\u00e7irir ve \u00fcretim ara\u00e7lar\u0131n\u0131 \u00f6nce devlet m\u00fclkiyeti durumuna d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. Ama bunu yapmakla, proletarya proletarya olarak kendi kendini ortadan kald\u0131r\u0131r, b\u00fct\u00fcn s\u0131n\u0131f farkl\u0131l\u0131klar\u0131 ile s\u0131n\u0131f kar\u015f\u0131tl\u0131klar\u0131n\u0131 ve ayn\u0131 bi\u00e7imde, devlet olarak devleti de ortadan kald\u0131r\u0131r.<\/em>\u201d[14]<\/a> \u0130\u015faret edilen, al\u0131nacak yolun do\u011frultusudur.<\/p>\n Bu demektir ki kapitalizm, ka\u00e7\u0131namayaca\u011f\u0131 \u00e7eli\u015fkileri nedeniyle yok olmaya mahkum olmakla birlikte bu yok olu\u015f kendili\u011finden ger\u00e7ekle\u015fmeyecek, kapitalizmin do\u011furup b\u00fcy\u00fctmeksizin var olamayaca\u011f\u0131 proletaryan\u0131n, s\u00f6m\u00fcr\u00fcye son vermek \u00fczere giri\u015fece\u011fi bir devrimin ve sosyalizmi in\u015fan\u0131n sonucu olacakt\u0131r. Bu b\u00f6yleyse ama, kapitalizmin emek-sermaye \u00e7eli\u015fkisi nedeniyle “kendi kendini ortadan kald\u0131raca\u011f\u0131<\/em>\u201d d\u00fc\u015f\u00fcncesini sosyal s\u0131n\u0131flar\u0131n farkl\u0131 \u00e7\u0131karlar\u0131 dolay\u0131m\u0131ndaki m\u00fccadelesinden soyutlayarak ileri s\u00fcren herhangi anlay\u0131\u015f ya da d\u00fc\u015f\u00fcnce, Marksizm-Leninizmin y\u00fczeysel kavran\u0131\u015f\u0131ndan kaynaklanm\u0131yorsa e\u011fer, Marx\u2019\u0131n \u00fcretici g\u00fc\u00e7lerle \u00fcretim ili\u015fkileri aras\u0131nda kurdu\u011fu ba\u011flam\u0131n ve bu ba\u011flam dolay\u0131s\u0131yla vard\u0131\u011f\u0131 sonu\u00e7lar\u0131n \u00e7arp\u0131t\u0131lmas\u0131na dayan\u0131yor demektir. EPEK\u2019n\u0131n \u00d6ns\u00f6z\u2019\u00fcn\u00fc, bu ekonomist do\u011fma y\u00f6n\u00fcnde kullanmak ise, Marx\u2019\u0131n kuram\u0131n\u0131 ve d\u00fc\u015f\u00fcncelerini b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc bozarak sapt\u0131rma mekanizmine i\u015faret eder. Kapitalizmin kendi kendini ortadan kald\u0131rmas\u0131n\u0131 \u00f6ng\u00f6r\u00fclebilir saymak i\u00e7in ya onun \u00e7eli\u015fkilerini insan t\u00fcr\u00fcnden ve onun \u00fcretim ara\u00e7lar\u0131n\u0131n m\u00fclkiyetine sahip olup-olmamas\u0131 temelindeki b\u00f6l\u00fcnm\u00fc\u015fl\u00fc\u011f\u00fcnden soyutlanan bir ekonomi tasavvuru ve onun kendi kendine i\u015fleyen evrimiyle s\u0131n\u0131rl\u0131 g\u00f6rmek ya da \u00fcretici g\u00fc\u00e7ler ile \u00fcretim ili\u015fkileri aras\u0131ndaki \u00e7eli\u015fkiyi i\u015f\u00e7i s\u0131n\u0131f\u0131na d\u0131\u015fsal saymak gerekir. Oysa ne biri ne di\u011feri m\u00fcmk\u00fcnd\u00fcr.<\/p>\n KAP\u0130TAL\u0130ZM \u00c7\u00d6KMED\u0130; KEND\u0130N\u0130 ORTADAN KALDIRMADI; \u00d6YLEYSE…<\/strong><\/p>\n Marx\u2019\u0131n kuram\u0131nda “kapitalizmin kendi kendini ortadan kald\u0131rmas\u0131<\/em>\u201d g\u00f6r\u00fc\u015f\u00fcn\u00fcn i\u00e7erildi\u011fini varsayan Aron, “\u00e7\u00fcr\u00fcyen-\u00e7\u00f6k\u00fc\u015fe giden<\/em>\u201d kapitalizmden s\u00f6z edilmesini tarihsel geli\u015fme seyrinden, insan soyunu i\u00e7ine itti\u011fi bunal\u0131m ve \u00e7\u00f6z\u00fcms\u00fczl\u00fcklerden, sava\u015flar arac\u0131yla yol a\u00e7t\u0131\u011f\u0131 y\u0131k\u0131mlardan, a\u00e7l\u0131k, yoksulluk ve i\u015fsizlikten kopararak ele alan g\u00f6r\u00fc\u015flerin paralelinde kapitalizmin hala “kendini s\u00fcrd\u00fcr\u00fcyor olu\u015fu<\/em>\u201dndan hareketle Slattery, Marx\u2019\u0131n toplum analizinde “\u00f6ng\u00f6r\u00fcld\u00fc\u011f\u00fc halde<\/em>\u201d ger\u00e7ekle\u015fmedi\u011fini d\u00fc\u015f\u00fcnd\u00fckleri bu durumu ba\u015fl\u0131ca olarak yoksulla\u015fma, <\/strong>eme\u011fin yabanc\u0131la\u015fmas\u0131 ve kapitalist krizle ba\u011flant\u0131l\u0131 olarak ve bunlar\u0131n hi\u00e7birinin Marx\u2019ta ileri s\u00fcr\u00fcld\u00fc\u011f\u00fc t\u00fcrden sonu\u00e7lar olu\u015fturmad\u0131\u011f\u0131n\u0131 ileri s\u00fcrerek a\u00e7\u0131klarlar. Aron ve Slattery\u2019in bu konudaki gerek\u00e7elendirmelerine daha yak\u0131ndan bakal\u0131m:<\/p>\n Yabanc\u0131la\u015fma kavram\u0131n\u0131 ele ald\u0131\u011f\u0131 b\u00f6l\u00fcmde, bu kavram\u0131n do\u011fu\u015fu ya da kullan\u0131l\u0131\u015f\u0131yla “Almanya’da bir Yahudi olarak d\u00fcnyaya gelen ve b\u00fcy\u00fcyen Marx<\/em>\u201d\u0131n “kendini yabanc\u0131la\u015fm\u0131\u015f, kendi \u00fclkesinde farkl\u0131 ve yabanc\u0131 biri olarak<\/em>\u201d hissetmesi, “Radikal bir yazar ve devrimci bir eylemci olarak Almanya’dan s\u00fcr\u00fcl\u00fcp Paris’e ta\u015f\u0131nmak ve daha sonra Londra’da ailesiyle yoksulluk i\u00e7inde ya\u015famak zorunda<\/em>\u201d kalmas\u0131; “kendini yurtsuz ve anavatan\u0131 Rheinland’da yabanc\u0131, istenmeyen ve Bat\u0131 Avrupa’da devrimci faaliyetleri nedeniyle korkulan biri olarak hissetmesi<\/em>\u201d aras\u0131nda ili\u015fki kuran Slattery, “Marx\u2019\u0131n, yabanc\u0131la\u015fma ara\u015ft\u0131rmas\u0131, aksine, kapitalizmin insanlar\u0131n duygular\u0131 ve benlik imgeleri \u00fczerinde yaratt\u0131\u011f\u0131 sosyal, psikolojik ve ki\u015fisel etkilere ili\u015fkin bir ara\u015ft\u0131rmad\u0131r. Marx i\u00e7in, kapitalizm sadece adaletsiz ve yetersiz bir ekonomik \u00fcretim sistemi olmay\u0131p, ayn\u0131 zamanda ahl\u00e2k d\u0131\u015f\u0131 ve s\u00f6m\u00fcr\u00fcc\u00fc, insan\u0131n ger\u00e7ek do\u011fas\u0131n\u0131 yads\u0131yan, onu kendi eme\u011finin \u00fcr\u00fcnlerinden koparan ve ekonomik ‘vah\u015fi bir orman’da di\u011fer insanlarla kar\u015f\u0131 kar\u015f\u0131ya getiren bir sistemdir\u201d<\/em> diye yazar.[15]<\/a><\/p>\n “Yabanc\u0131la\u015fma<\/em>\u201d kavram\u0131n\u0131n Marx\u2019taki anlam\u0131 \u00fczerine bu yorumda sosyo-psikolojik \u00f6\u011feler \u00f6ne \u00e7\u0131km\u0131\u015f g\u00f6r\u00fcn\u00fcr. \u0130nsan\u0131n ve insan bireyi olarak i\u015f\u00e7inin, kendi eme\u011fine yabanc\u0131la\u015fan ili\u015fkiler i\u00e7ine al\u0131nmas\u0131 ya da girmesinin sosyo-psikolojik ba\u011flam\u0131 ve etkileri ku\u015fkusuz vard\u0131r. Ancak kavram\u0131n \u00f6zsel ili\u015fkinli\u011fini duygu-his-sezgi gibi ikincil veriler \u00fczerinden ve ahl\u00e2ki yakla\u015f\u0131m \u00e7er\u00e7evesinde a\u00e7\u0131klamak, yabanc\u0131la\u015ft\u0131r\u0131c\u0131 temel ili\u015fkinin ekonomik karakterini mu\u011flakla\u015ft\u0131r\u0131r. Buna kar\u015f\u0131n ama Slattery, Marx\u2019\u0131n Grundrisse’de, toplumsal servetin \u201ceme\u011fin kar\u015f\u0131s\u0131na giderek daha yabanc\u0131 ve daha egemen bir g\u00fc\u00e7 olarak<\/em>\u201d \u00e7\u0131kmas\u0131ndan; eme\u011fin toplumsal \u00f6rg\u00fctlenmesiyle yarat\u0131lan \u201cmuazzam nesnel g\u00fc\u00e7<\/em>\u201d\u00fcn i\u015f\u00e7iye de\u011fil, aksine sermayeye ait olu\u015fundan; sermaye birikimi artarken, eme\u011fin “hep daha ucuz bir meta haline<\/em>\u201d gelmesinden ve \u00f6zg\u00fcr s\u00f6zle\u015fme g\u00f6r\u00fcn\u00fcm\u00fcn\u00fcn sonucu de\u011fi\u015ftirmemesinden s\u00f6z edildi\u011fini belirterek, ba\u015fka bir\u00e7ok liberal-sol ideolo\u011fun ileri s\u00fcrd\u00fc\u011f\u00fcn\u00fcn aksine, yabanc\u0131la\u015fma kavram\u0131n\u0131n Grundrisse dahil Marx\u2019\u0131n sonraki eserlerinde kaybolmay\u0131p yaln\u0131zca ifade bi\u00e7iminin de\u011fi\u015fti\u011fini, daha yo\u011fun bir teorik sorun olarak dile geldi\u011fini, ger\u00e7e\u011fine uygun olarak ifade etti\u011fini belirtmek gerekir.[16]<\/a><\/p>\n Aron da, insan\u0131n bir\u00e7ok i\u015fi yapmaya yetenek g\u00f6sterecek \u00e7ok y\u00f6nl\u00fc geli\u015fmesini \u00f6ng\u00f6ren s\u00f6m\u00fcr\u00fcs\u00fcz-s\u0131n\u0131fs\u0131z toplum ko\u015fullar\u0131n\u0131n “b\u00fct\u00fcnsel insan\u0131<\/em>“n\u0131 tek bir hareketi ve i\u015fi yapmakta “uzmanla\u015fan<\/em>” i\u015f\u00e7i ya da insanla kar\u015f\u0131 kar\u015f\u0131ya getirir. Aron\u2018a g\u00f6re, insan\u0131n i\u015fin esiri olmaktan kurtulmas\u0131na dayanan “b\u00fct\u00fcnsel insan<\/em>“\u0131n varl\u0131\u011f\u0131 s\u00f6z konusu oldu\u011funda da, sorunun felsefi-ahl\u00e2ki boyutu ortadan kalkmayacakt\u0131r! Bu d\u00fc\u015f\u00fcncesine Marx\u2019ta dayanak bulmaya ve do\u011frulamaya \u00e7al\u0131\u015f\u0131rken, Marx\u2019\u0131n “b\u00fct\u00fcnsel insan<\/em>” tan\u0131m\u0131n\u0131n “\u00e7eli\u015fkili oldu\u011fu<\/em>“nu ileri s\u00fcrer. Marx\u2019\u0131n, “<\/em>insan insanl\u0131\u011f\u0131n\u0131 i\u015fte (\u00e7al\u0131\u015fmada) ger\u00e7ekle\u015ftirir ve toplumun insanla\u015fmas\u0131n\u0131 belirleyecek olan i\u015fin \u00f6zg\u00fcrle\u015ftirilmesidir<\/em>” dedi\u011fini, ard\u0131ndan da, “insan\u0131n \u00e7al\u0131\u015fmaktan ba\u015fka \u015fey yapma olana\u011f\u0131 bulabilmesi i\u00e7in \u00e7al\u0131\u015fma s\u00fcresinin yeterince azalt\u0131lmas\u0131 \u00f6l\u00e7\u00fcs\u00fcnde insanl\u0131\u011f\u0131n\u0131 ger\u00e7ekle\u015ftirebilir<\/em>” olaca\u011f\u0131n\u0131; insan\u0131n “sadece i\u015f d\u0131\u015f\u0131nda \u00f6zg\u00fcr olabilece\u011fi<\/em>“ni belirterek, \u00e7eli\u015fkili a\u00e7\u0131klamalar yapt\u0131\u011f\u0131n\u0131 ileri s\u00fcrer.[17]<\/a> Ona g\u00f6re, bu iki durum, \u201ctoplumun tam olarak insanla\u015ft\u0131r\u0131lmas\u0131, \u00f6nce insana i\u015fte yarat\u0131lan ko\u015fullar\u0131n insanca k\u0131l\u0131nmas\u0131 ve ayn\u0131 anda da \u00e7al\u0131\u015fma s\u00fcresinin bo\u015f zaman\u0131n\u0131n Platon okumaya izin vermesi i\u00e7in yeterince azalt\u0131lmas\u0131n\u0131 gerektirece\u011fi s\u00f6ylenerek birle\u015ftirilebilir<\/em>” g\u00f6r\u00fcnmesine ra\u011fmen, “felsefi<\/em>” g\u00fc\u00e7l\u00fck do\u011furur ve “toplumun idealinin iyi bir tan\u0131m\u0131n\u0131<\/em>” veren “b\u00fct\u00fcn insanlara yeteneklerini ger\u00e7ekle\u015ftirme<\/em>” olana\u011f\u0131, bir \u00e7\u00f6z\u00fcm \u00f6nermesine kar\u015f\u0131n, “bunu somut ve belirgin bir program haline d\u00f6n\u00fc\u015ft\u00fcrmek kolay de\u011fildir.<\/em>” \u00d6te yan\u00addan diyor Aron, insan\u0131n yeteneklerini ger\u00e7ekle\u015ftirememesini “<\/em>sadece \u00fcretim ara\u00e7lar\u0131n\u0131n \u00f6zel m\u00fclkiyetine ba\u011flamak g\u00fc\u00e7t\u00fcr<\/em>.” Aron\u2018a “<\/em>\u00fcretim ara\u00e7lar\u0131n\u0131n \u00f6zel m\u00fclkiyetine ba\u011flanabilir insani yabanc\u0131la\u015fma ile devrimi izlemesi gereken b\u00fct\u00fcnsel insan aras\u0131nda a\u015f\u0131r\u0131 birbirini tutmama var gibi g\u00f6r\u00fcn\u00fcr.<\/em>” “Bir \u00fcretim bi\u00e7imi yerine bir ba\u015fkas\u0131n\u0131 ge\u00e7irmekle, g\u00fcn\u00fcm\u00fcz toplumunun ele\u015ftirisini b\u00fct\u00fcnsel insan\u0131n ger\u00e7ekle\u015fmesi umudu ile uzla\u015ft\u0131rmak nas\u0131l olur?<\/em>“[18]<\/em><\/a> diye sorar Aron. \u0130nsan\u0131n \u00e7ok y\u00f6nl\u00fc geli\u015fiminin uzmanla\u015fmas\u0131n\u0131n engeli olaca\u011f\u0131n\u0131 varsayan bir yakla\u015f\u0131mla i\u015f\u00e7inin i\u015fb\u00f6l\u00fcm\u00fc ve makine kullan\u0131m\u0131 dolay\u0131m\u0131yla zihni ve bedensel geli\u015fiminin engellenmesi ve tek yanl\u0131l\u0131\u011fa zorlamas\u0131n\u0131 do\u011fal sonu\u00e7 olarak g\u00f6sterir.[19]<\/a><\/p>\n Marx\u2019\u0131n yabanc\u0131la\u015fma ili\u015fkisinin olgusal dayanaklar\u0131 ve nedenlerine getirdi\u011fi a\u00e7\u0131klaman\u0131n yukar\u0131daki yorumunda, insan bireyi toplumsal ili\u015fkiler i\u00e7inde ve \u00fcretim tarz\u0131 ve ili\u015fkileriyle ba\u011f\u0131 dolay\u0131m\u0131nda de\u011fil, ama tekil ve ayr\u0131ks\u0131 halde d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015ft\u00fcr. \u0130nsan yetenekleri sorunu oysa, i\u00e7inde bulunulan ko\u015fullarla ili\u015fkilerden ve sahip olunan olanaklardan soyutlanamaz. Hangi t\u00fcrden toplumsal ko\u015fullarda bulunuldu\u011fu ise, \u00fcretim ara\u00e7lar\u0131 m\u00fclkiyetinin bi\u00e7iminden ba\u011f\u0131ms\u0131z de\u011fildir. Kapitalist \u00fcretim ili\u015fkilerinin son bulmas\u0131 durumunda, insani geli\u015fmenin tarihsel evrimi i\u00e7inde ula\u015f\u0131lan muazzam toplumsal olanaklar\u0131n ve ara\u00e7lar\u0131n insan soyu yarar\u0131na kolektif kullan\u0131m\u0131, zihinsel ve bedeni geli\u015fme i\u00e7in oldu\u011fu denli i\u015f\/\u00e7al\u0131\u015fma d\u0131\u015f\u0131 zaman\u0131n \u00e7ok y\u00f6nl\u00fc geli\u015fimi sa\u011flayacak ve farkl\u0131 etkinlikler i\u00e7in kullan\u0131lmas\u0131 olana\u011f\u0131 da elde edilir. Bu m\u00fcmk\u00fcnd\u00fcr, \u00e7\u00fcnk\u00fc bilimsel-teknik geli\u015fmenin devasa boyutlara ula\u015fmas\u0131, g\u00fcn\u00fcm\u00fczde belirli geli\u015fmi\u015f \u00fclkelerde ve belirli i\u015f kollar\u0131nda gerekli emek zaman\u0131n\u0131n(i\u015f\u00e7inin gereksinmelerini kar\u015f\u0131lamas\u0131 i\u00e7in gerekli zaman) d\u00f6rt hatta \u00a0 iki saat gibi k\u0131sa bir s\u00fcreye d\u00fc\u015f\u00fcr\u00fclmesini m\u00fcmk\u00fcn hale getirmi\u015ftir. Bu durum, i\u015fin i\u015f\u00e7i i\u00e7in ya\u015fam\u0131n temel ko\u015fulu olmas\u0131n\u0131n de\u011fi\u015febilirli\u011fini ortaya koyar. \u0130\u015fin yabanc\u0131la\u015ft\u0131r\u0131c\u0131 niteli\u011finin son bulmas\u0131, insan etkinli\u011finin, onu s\u0131n\u0131rlayan ayak ba\u011flar\u0131ndan kurtulmas\u0131n\u0131 sa\u011flar. \u0130\u015fin zorunlu olmaktan \u00e7\u0131karak “insan\u0131n insani d\u0131\u015favurumu<\/em>” \u00f6zelli\u011fi kazanmas\u0131 ve severek yap\u0131l\u0131r hale gelmesi bollu\u011fu yaratacak; bu da s\u00f6m\u00fcr\u00fc ve asalakl\u0131\u011f\u0131n tarihten silinmesi i\u00e7in ko\u015fullar\u0131n olu\u015fumunu sa\u011flayacakt\u0131r.<\/p>\n Marx\u2019ta yabanc\u0131la\u015fma kavram\u0131, i\u015f\u00e7inin, \u00fcretim s\u00fcrecinde, kendi eme\u011fiyle, emek \u00fcr\u00fcn\u00fcyle ili\u015fkisinin nas\u0131l d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc ortaya koymak \u00fczere kullan\u0131l\u0131r. Kapitalizm, i\u015f\u00e7inin kendi \u00fcr\u00fcn\u00fc \u00fczerindeki kontrol\u00fcn\u00fc yitirdi\u011fi; onun eme\u011finin \u00fcr\u00fcn\u00fcn\u00fc kapitalistin mal edindi\u011fi, \u00fcretti\u011fi \u00fcr\u00fcn\u00fc pazarda parayla sat\u0131n almak zorunda kald\u0131\u011f\u0131; i\u015fb\u00f6l\u00fcm\u00fc ve fabrika sistemi i\u00e7inde i\u015fleyen “\u00e7ark\u201d\u0131n bir di\u015flisine d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc; \u00fcretim s\u00fcrecinin kontrol\u00fc ve i\u015fleyi\u015fine h\u00fckmedemedi\u011fi, i\u015f arkada\u015flar\u0131yla ili\u015fkisinin i\u015f dolay\u0131ml\u0131 nesneler \u00fczerinden ili\u015fkiye d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc; k\u0131sacas\u0131 i\u015f\u00e7inin kendine ve \u00fcr\u00fcn\u00fcne yabanc\u0131la\u015ft\u0131\u011f\u0131 bir sistemdir. Bu ili\u015fki bi\u00e7iminde, i\u015f\u00e7inin eme\u011fi kendisinin d\u0131\u015f\u0131nda ve ba\u015fkas\u0131n\u0131n elinde kendisine kar\u015f\u0131 g\u00fc\u00e7; kendi \u00fcr\u00fcn\u00fc ba\u015fkas\u0131n\u0131n metas\u0131 haline gelir ve kendisinin kontrol\u00fc d\u0131\u015f\u0131na \u00e7\u0131karken, eme\u011fiyle birlikte kendisi de bir t\u00fcr metaya-canl\u0131 bir araca d\u00f6n\u00fc\u015f\u00fcr. Kapitalizm insan ili\u015fkilerini nesnelerin ili\u015fkilerine d\u00f6n\u00fc\u015ft\u00fcr\u00fcr.[20]<\/a><\/p>\n \u0130\u015f\u00e7i bu ili\u015fki i\u00e7inde, ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcrmenin ko\u015fulu olarak dayat\u0131lan bir i\u015fi yerine getirir. Mecbur oldu\u011fundan g\u00fcn boyu ayn\u0131 i\u015fi yapar. \u0130nsan olarak i\u015f\u00e7inin, ve genel olarak insan\u0131n kapitalizmdeki yeri b\u00f6ylece nesnele\u015fir. \u0130\u015f\u00e7i, kapitalist ihtiya\u00e7 duyduk\u00e7a i\u015f bulan ve i\u015f bulduk\u00e7a belirli bir \u00f6deme kar\u015f\u0131l\u0131\u011f\u0131 \u00e7al\u0131\u015fan, ihtiya\u00e7 d\u0131\u015f\u0131nda insan muamelesi g\u00f6rmeyen bir t\u00fcr metad\u0131r. O kendini i\u015fte oldu\u011fu s\u00fcrece ancak i\u015f arac\u0131l\u0131\u011f\u0131yla ifade edebilir, i\u015fi dolay\u0131s\u0131yla kendidir, i\u015fte ger\u00e7ek kendinden uzakt\u0131r, ancak i\u015f d\u0131\u015f\u0131ndaki zamanda kendine dair ve kendini “yuvas\u0131nda<\/em>\u201d g\u00f6r\u00fcr. Emek g\u00fcc\u00fcn\u00fcn i\u015fe ba\u011f\u0131ml\u0131l\u0131\u011f\u0131n\u0131n yol a\u00e7t\u0131\u011f\u0131 tek yanl\u0131l\u0131k ve d\u00fc\u015f\u00fcnce darl\u0131\u011f\u0131yla birlikte, etkinli\u011finin \u00fcr\u00fcn\u00fcne sahip olamamas\u0131n\u0131n manevi y\u0131k\u0131c\u0131l\u0131\u011f\u0131 dolay\u0131m\u0131yla da i\u015fin i\u015f\u00e7iyle ili\u015fkisi k\u00f6t\u00fcr\u00fcmle\u015ftirici \u00f6zellik g\u00f6sterir. Kapitalizm ve i\u015fin kapitalist \u00f6rg\u00fctlenmesi, emek g\u00fcc\u00fcn\u00fcn yabanc\u0131la\u015fmas\u0131na yol a\u00e7t\u0131\u011f\u0131 gibi, emek g\u00fcc\u00fc s\u00f6m\u00fcr\u00fcs\u00fcne dayal\u0131 ve k\u00e2r ama\u00e7l\u0131 bir \u00fcretim sistemi oldu\u011fu ger\u00e7e\u011fini \u00e7arp\u0131tacak \u015fekilde “herkes i\u00e7in var<\/em>\u201d ve “herkese refah sa\u011flay\u0131c\u0131<\/em>\u201d y\u00f6n\u00fcnde \u00e7arp\u0131k bilin\u00e7 olu\u015fturucu ideolojik yan\u0131lsamalarla yabanc\u0131la\u015ft\u0131r\u0131c\u0131 olgu ve ili\u015fkinin \u00fcst\u00fcn\u00fc \u00f6rterek, yabanc\u0131la\u015fman\u0131n ideolojisini de yarat\u0131r.<\/p>\n Emek g\u00fcc\u00fcn\u00fcn bu soyutlanm\u0131\u015fl\u0131\u011f\u0131 ve yabanc\u0131la\u015fmas\u0131; toplumsal bir varl\u0131k olarak insan\u0131n yabanc\u0131la\u015fmas\u0131n\u0131n, soyutlanm\u0131\u015fl\u0131\u011f\u0131 ve yoksunlu\u011funun bir resmini verir.[21]<\/a> Marx bu “resmi\u201d m\u00fcmk\u00fcn t\u00fcm boyutlar\u0131, bile\u015fenleri, unsurlar\u0131yla vermeye; piyasa adl\u0131 canavar\u0131n aldat\u0131c\u0131 \u00e7arp\u0131kl\u0131\u011f\u0131n\u0131 sergilemeye \u00e7al\u0131\u015f\u0131r ve insan\u0131 kendi kaderini belirlemeye, i\u00e7inde ya\u015fad\u0131\u011f\u0131 cendereden \u00e7\u0131kmaya ve s\u00f6m\u00fcr\u00fc \u00e7ark\u0131n\u0131 k\u0131rarak \u00f6zg\u00fcr olmaya \u00e7a\u011f\u0131r\u0131r.[22]<\/a><\/p>\n Yabanc\u0131la\u015fman\u0131n ortadan kalk\u0131\u015f\u0131, kapitalist i\u015f \u00f6rg\u00fctlenmesi ve \u00fcretimin kapitalist karakterinin ortadan kalkmas\u0131na, \u00fcretim ara\u00e7lar\u0131n\u0131n kolektif m\u00fclkiyetinin ger\u00e7ekle\u015ftirilmesine ba\u011fl\u0131d\u0131r. Kapitalizm, \u00f6nceki b\u00f6l\u00fcmlerde i\u015faret edildi\u011fi \u00fczere bunun maddi ko\u015fullar\u0131n\u0131 yarat\u0131r. Bilim ve teknikteki ilerleme arac\u0131yla tarihte daha \u00f6nce benzeri g\u00f6r\u00fclmemi\u015f \u00e7e\u015fitlilik, miktar ve bollukta madd\u00ee \u00fcr\u00fcn \u00fcretilmesini olanakl\u0131 k\u0131lar; s\u00f6m\u00fcr\u00fcn\u00fcn olmad\u0131\u011f\u0131 toplumsal ko\u015fullarda insan\u0131n yaratma yetene\u011fini daha \u00f6zg\u00fcrce g\u00f6sterece\u011fi, “t\u00fcrsel g\u00fcc\u00fc<\/em>\u201dn\u00fcn a\u00e7\u0131\u011fa \u00e7\u0131kmas\u0131\u00adn\u0131n \u00f6n\u00fcndeki engeller kalkt\u0131\u011f\u0131nda \u00e7ok y\u00f6nl\u00fc geli\u015fimini m\u00fcmk\u00fcn hale getirir. Bu geli\u015fme ama en ileri bi\u00e7imleriyle ancak s\u0131n\u0131fs\u0131z ve s\u00f6m\u00fcr\u00fcs\u00fcz toplum olarak kom\u00fcnizmde ger\u00e7ekle\u015febilir.<\/p>\n Marx, kapitalist geli\u015fmeyle birlikte yoksulluk ve zenginli\u011fin z\u0131t kutuplarda birikmesinden; i\u015f\u00e7inin daha \u00e7ok \u00fcrettik\u00e7e kendi yoksullu\u011funu ve fakat kapitalistin zenginli\u011fini \u00fcretmesinden; \u00fcr\u00fcn bollu\u011fuyla al\u0131m g\u00fcc\u00fc d\u00fc\u015f\u00fckl\u00fc\u011f\u00fc aras\u0131ndaki z\u0131tl\u0131ktan, kapitalist rekabet ve ayn\u0131 pazara y\u00f6nelik \u00fcretimin yol a\u00e7t\u0131\u011f\u0131 a\u015f\u0131r\u0131 \u00fcretim ve bununla ba\u011fl\u0131 krizlerden, bunlar\u0131n nas\u0131l olu\u015ftuklar\u0131n\u0131 g\u00f6stererek s\u00f6z eder ve \u00fccreti, i\u015f\u00e7inin kendisi ve ailesinin ya\u015fam\u0131 (yeniden \u00fcretimin ve soyun s\u00fcrd\u00fcr\u00fclmesi) i\u00e7in zorunlu metalar\u0131n teminiyle, bu metalar\u0131n miktar\u0131yla-onlar\u0131n parasal de\u011feriyle ili\u015fkilendirir. Ya\u015fam\u0131n s\u00fcrd\u00fcr\u00fclmesi ve i\u015f\u00e7inin ikinci veya devam eden g\u00fcnlerde yeniden \u00e7al\u0131\u015fabilir olmas\u0131 (emek g\u00fcc\u00fcn\u00fc satabilmesi) i\u00e7in gerekli olan ihtiya\u00e7lar \u00fclkeden \u00fclkeye, toplumdan topluma de\u011fi\u015fkenlik g\u00f6sterirler.<\/p>\n Aron, -ve \u00e7ok say\u0131da ba\u015fka yazar ve iktisat\u00e7\u0131-, i\u015f\u00e7ilerin gelirlerinin y\u00fckseldi\u011fi ve ya\u015fam d\u00fczeylerinin iyile\u015fti\u011fi iddias\u0131yla yukar\u0131daki bulgulama ve belirlemenin do\u011frulanmad\u0131\u011f\u0131n\u0131 ileri s\u00fcrerler. Aron, “S\u00fcrekli yoksulla\u015fma nas\u0131l kan\u0131tlanabilir<\/em>” diye sorar ve “Do\u011frusunu s\u00f6ylemek gerekirse Marx\u2019\u0131n \u015femas\u0131nda bile s\u00fcrekli yoksulla\u015fmn\u0131n kan\u0131tlanmas\u0131 kolay de\u011fildir<\/em>“<\/em> diye yan\u0131tlar.[23]<\/a> Profes\u00f6r Aron\u2019a g\u00f6re yoksulla\u015fma da, \u00fcretici g\u00fc\u00e7leri ola\u011fan\u00fcst\u00fc geli\u015fmi\u015f kapitalist sistemin “kendi \u00fcretimini emme yeteneksizli\u011fi<\/em>” \u00fczerine s\u00f6ylenenler de kan\u0131tlanmam\u0131\u015ft\u0131r! B\u00f6ylece diyor o, “\u00fcretim g\u00fc\u00e7leri ve ili\u015fkileri aras\u0131ndaki \u00e7eli\u015fkinin iki anlat\u0131m bi\u00e7iminin ne biri, ne \u00f6teki kan\u0131tlanm\u0131\u015ft\u0131r.<\/em>” Ona g\u00f6re, do\u011fru olabilecek tek anlat\u0131m bi\u00e7imi, “gelece\u011fin mutlulu\u011funa ili\u015fkin \u00f6nerilere g\u00f6t\u00fcrmeyen<\/em>” bi\u00e7imlerdir. \u00d6nerdi\u011fi, liberal ele\u015ftiri s\u0131n\u0131rlar\u0131nda sistem a\u00e7\u0131s\u0131ndan kabul edilebilir d\u00fczenlemelerdir.<\/p>\n Aron, Marx\u2019\u0131n art\u0131-de\u011fer \u00fcretimiyle dolays\u0131zca ba\u011fl\u0131 belirlemesini “kan\u0131tlanmam\u0131\u015f<\/em>” ya da kan\u0131tlanmas\u0131 kolay olmayan bir belirleme olarak g\u00f6sterir ve “s\u00fcrekli yoksulla\u015fma<\/em>” \u015feklinde ifade etti\u011fi yoksulla\u015fma olgusunu irdelerken, kapitalist zenginle\u015fmenin nas\u0131l ve neden ger\u00e7ekle\u015febildi\u011fi sorusunu yan\u0131tlamaktan uzak durur. \u0130\u015f\u00e7inin, s\u00fcrekli \u00e7al\u0131\u015fmas\u0131na kar\u015f\u0131n milyoner-milyarder olmas\u0131 olanaks\u0131z iken, kapitalistin hi\u00e7 \u00e7al\u0131\u015fmay\u0131p sermayesini b\u00fcy\u00fct\u00fcp \u00e7o\u011faltmas\u0131na olanak sa\u011flayan\u0131n ne oldu\u011funu ge\u00e7i\u015ftirir.<\/p>\n Bu durumda, toplumsal \u00fcr\u00fcn ve zenginli\u011fin bir tarafta; yoksullu\u011fun di\u011fer tarafta birikmesi y\u00f6n\u00fcndeki Marksist belirlemeye kar\u015f\u0131 ileri s\u00fcr\u00fclen iddian\u0131n, i\u015f\u00e7ilerin ya\u015fam ko\u015fullar\u0131nda “zamanla g\u00f6r\u00fclen iyile\u015fme<\/em>” d\u0131\u015f\u0131nda bir dayana\u011f\u0131 kalmaz. Demek oluyor ki, geli\u015fmelerin yoksulla\u015fma “teorisi<\/em>“ni yanl\u0131\u015flad\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesi, g\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131n\u0131n yoksul-zengin farkl\u0131l\u0131\u011f\u0131yla 150 y\u0131l \u00f6ncesi yoksul-zengin u\u00e7urumunun kendi ko\u015fullar\u0131 ve ili\u015fkileriyle de\u011fil ama birbirleriyle k\u0131yaslanarak i\u015f\u00e7ilerin al\u0131m g\u00fc\u00e7lerinin g\u00fcn\u00fcm\u00fczde artt\u0131\u011f\u0131; ya\u015fam d\u00fczeylerinin y\u00fckseldi\u011fi, hatta zenginle\u015ftikleri y\u00f6n\u00fcndeki iddialar\u0131 temel al\u0131r.[24]<\/a> \u0130\u015f\u00e7ilerin \u00fccretlerindeki g\u00f6rece iyile\u015fmeyi gerek\u00e7e edinen bu teori ve itiraz, i\u015f\u00e7ilerin ve di\u011fer emek\u00e7ilerin ya\u015fam d\u00fczeyini ge\u00e7mi\u015fin oransal verileriyle k\u0131yaslar ve i\u00e7inde bulunulan ko\u015fullar\u0131 g\u00f6zetmez. Oysa, asgari ya\u015fam d\u00fczeyi de statik olmay\u0131p zamana ve toplumsal geli\u015fme d\u00fczeyi ile ba\u011fl\u0131l\u0131k g\u00f6sterir. Bir ya da bir bu\u00e7uk y\u00fczy\u0131l \u00f6nceki kapitalist toplumsal ko\u015fullar\u0131n ve o ko\u015fullardaki i\u015f\u00e7i-kapitalist ili\u015fkilerinin hi\u00e7 de\u011fi\u015fimsiz g\u00fcn\u00fcm\u00fcze adaptasyonu sa\u00e7ma olaca\u011f\u0131 gibi, ya\u015fam d\u00fczeyinin ABD, Almanya, T\u00fcrkiye, Etiyopya ya da M\u0131s\u0131r veya Surinam\u2019da ayn\u0131 olmas\u0131 da beklenemez. \u00dccretlerin 1830\u2019lar\u0131n, 1860 ya da 1900\u2019lerin d\u00fczeyi ile k\u0131yaslanarak s\u00f6z gelimi on kuru\u015fluk \u00fccretin on liraya y\u00fckseldi\u011fi ku\u015fkusuz s\u00f6ylenebilir. Ama bu zenginlik ve yoksullu\u011fun farkl\u0131 kutuplarda birikmedi\u011fini mi kan\u0131tlar? Ya da toplumun en zengin y\u00fczde onluk-yirmilik b\u00f6l\u00fcm\u00fcyle en yoksul y\u00fczde onluk-yirmilik b\u00f6l\u00fcm\u00fc aras\u0131ndaki gelir fark\u0131n\u0131n daha fazla a\u00e7\u0131lmay\u0131p kapanmaya y\u00fcz tuttu\u011funu mu? \u00dclkeden \u00fclkeye de\u011fi\u015fmekle birlikte sosyal g\u00fcvencelerden yoksun ve asgari \u00fccretin alt\u0131nda bir \u00fccret kar\u015f\u0131l\u0131\u011f\u0131 \u00e7al\u0131\u015fanlar\u0131n olmad\u0131\u011f\u0131n\u0131 m\u0131? Sayfalar dolusu veriyle aksi g\u00f6sterilebilir. G\u00fcncel d\u00fcnyada zengin-yoksul u\u00e7urumu Marx\u2019\u0131n zaman\u0131yla k\u0131yas kabul etmez derecede b\u00fcy\u00fcm\u00fc\u015ft\u00fcr. \u00d6rnek olsun d\u00fcnyan\u0131n en zengin 348 ki\u015fisi, d\u00fcnya toplam n\u00fcfusunun yar\u0131s\u0131ndan fazlas\u0131n\u0131n toplam gelirinden daha fazla servet ve sermayeye sahiptir. Yine her bir \u00fclkede yakla\u015f\u0131k olarak n\u00fcfusun en zengin %20\u2019sinin elindeki gelir toplam\u0131 geri kalan %80\u2019ninkisi kadard\u0131r. ILO ve D\u00fcnya Bankas\u0131 verilerine g\u00f6re 1 milyara yak\u0131n insan a\u00e7l\u0131k s\u0131n\u0131r\u0131nda ve 800 milyonu temiz i\u00e7me suyundan yoksun olarak ya\u015famaktad\u0131r. 250 milyon i\u015fsiz ise en alt gelir grubunun en yoksullar\u0131 durumundad\u0131r.[25]<\/a> Di\u011fer yandan, her halk a\u00e7\u0131s\u0131ndan de\u011fi\u015fkenlik g\u00f6sterebilecek k\u00fclt\u00fcrel d\u00fczeyle ba\u011fl\u0131 de\u011fi\u015fim \u00e7er\u00e7evesinde zorunlu ihtiya\u00e7lar farkl\u0131l\u0131k g\u00f6sterirler. Bu da, y\u00fcz y\u0131l \u00f6ncesiyle k\u0131yaslanarak yoksulla\u015fman\u0131n art\u0131p artmad\u0131\u011f\u0131n\u0131n belirlenmeyece\u011fini a\u00e7\u0131klar. \u0130\u015f\u00e7ilerin ve genel olarak bir halk\u0131n zorunlu gereksinmeleri, g\u00fcncel toplumsal geli\u015fme d\u00fczeyinde, toplumsal gelirden al\u0131nan “pay”a g\u00f6re ve bu geli\u015fme d\u00fczeyindeki kriterler \u00fczerinden belirlenir.<\/p>\n M\u00fccadelenin d\u00fczeyi ile de ba\u011fl\u0131 olmak \u00fczere \u00fccretlerde kimi zaman art\u0131\u015f\u0131n m\u00fcmk\u00fcn olmas\u0131, ya da ya\u015fam d\u00fczeyinin ge\u00e7mi\u015f y\u00fczy\u0131llara g\u00f6re daha ileride olmas\u0131, yoksulla\u015fman\u0131n olmad\u0131\u011f\u0131n\u0131 ya da devam etmedi\u011fini g\u00f6stermez. Daha \u00f6nce zorunlu ihtiya\u00e7 maddesi kapsam\u0131nda olmayan kimi ara\u00e7 ve \u00fcr\u00fcnlerin g\u00fcn\u00fcm\u00fcz insan\u0131n\u0131n ya\u015fam\u0131nda zorunlu hale gelmesinden hareketle de, bu iddia kan\u0131tlanamaz. Kapitalist geli\u015fme s\u00fcreci yeni \u00fcr\u00fcnleri ihtiya\u00e7 haline getirir; i\u015f\u00e7iler ve di\u011fer emek\u00e7i kesimleri de, bu t\u00fcr zorunlu ihtiya\u00e7 maddelerini, t\u00fcketimlerini k\u0131sarak ya da kredi bor\u00e7lanmalar\u0131yla edinirler. Otomobil 1850\u2019li y\u0131llarda zorunlu ula\u015f\u0131m arac\u0131 de\u011fildi. Buzdolab\u0131, \u00e7ama\u015f\u0131r makinesi, elektrikli s\u00fcp\u00fcrge zamanla insan ya\u015fam\u0131na girdiler; kapitalistler i\u00e7in k\u00e2r nesnesi ve zenginlik art\u0131r\u0131c\u0131 i\u015flev g\u00f6r\u00fcrken emek\u00e7iler a\u00e7\u0131s\u0131ndan, sahip olduklar\u0131nda ya\u015fam\u0131 kolayla\u015ft\u0131r\u0131c\u0131 zorunlu gereksinme ara\u00e7lar\u0131 haline geldiler. Ancak bu durum s\u0131n\u0131flar aras\u0131ndaki gelir farkl\u0131l\u0131\u011f\u0131 ve zengin-yoksul ayr\u0131m\u0131n\u0131n daha da derinle\u015fmesini engellemedi. \u0130\u015f\u00e7iler bunlara sahip oldular diye ne i\u015f\u00e7i olmaktan \u00e7\u0131kt\u0131 ne de zenginle\u015fti. \u0130\u015fsizlik ise, ku\u015fku g\u00f6t\u00fcrmez bi\u00e7imde yoksulla\u015fma etkenidir. Yedek i\u015f\u00e7i ordusu -ya da i\u015fsiz y\u0131\u011f\u0131nlar- fiili \u00e7al\u0131\u015fma i\u00e7indeki i\u015f\u00e7i kitleleri kar\u015f\u0131s\u0131nda kapitalistlerin \u00fccretleri d\u00fc\u015f\u00fcrme ve i\u015f ko\u015fullar\u0131n\u0131 i\u015f\u00e7i aleyhine d\u00fczenleme i\u015flevi g\u00f6r\u00fcrken, i\u015fsizler a\u00e7\u0131s\u0131ndan en alt d\u00fczeyde ya\u015fama mahkum olmak demektir. Kapitalizm zenginlik ve yoksullu\u011fun iki farkl\u0131 kutupta birikmesine yol a\u00e7arak n\u00fcfusun b\u00fcy\u00fck \u00e7o\u011funlu\u011funu olu\u015fturan ve olu\u015fturacak olan \u2018emek\u00e7i s\u0131n\u0131f devrimi\u2019 i\u00e7in ko\u015fullar\u0131 haz\u0131rlar. Kapitalizmi buna zorunlu k\u0131lan iktisadi-sosyal geli\u015fme yasalar\u0131 ve devrimi ger\u00e7ekle\u015ftirecek g\u00fc\u00e7leri ka\u00e7\u0131n\u0131lmazl\u0131kla ortaya \u00e7\u0131karmas\u0131 nedeniyle, devrimin -iradelerine ve kar\u015f\u0131tl\u0131klar\u0131na ra\u011fmen- tarihin g\u00fcndemine kapitalizmin ve kapitalistlerin “eseri<\/em>” olarak gelmesinden s\u00f6z edilmesi bu bak\u0131mdan ayk\u0131r\u0131l\u0131k g\u00f6stermez.<\/p>\n c-) Marx\u2019\u0131n Kriz ve Etkenleri \u00dczerine G\u00f6r\u00fc\u015f\u00fc \u2018Belirsiz\u2019 midir?<\/strong><\/p>\n Aron, Marx\u2019\u0131n kriz \u00fczerine g\u00f6r\u00fc\u015flerinin “Bunal\u0131mlar hangi \u015femaya ya da mekanizmaya g\u00f6re <\/em>olu\u015fmaktad\u0131r<\/em>? Bunal\u0131mlar d\u00fczenli mi, yoksa d\u00fczensiz midir? Bunal\u0131m han<\/em>g<\/em>i ekonomik durumda ortaya \u00e7\u0131kar<\/em>” sorular\u0131na yan\u0131t olu\u015fturmad\u0131\u011f\u0131n\u0131 belirterek, “Ki\u015fisel olarak<\/em> –<\/em>diyor- Marx\u2019ta bunal\u0131mlar\u0131n b\u00fct\u00fcnsel bir kuram\u0131 bulundu\u011funu sanm\u0131yorum. B\u00f6yle bir kuram\u0131n pe\u015findeydi, ama tamamlayamad\u0131 ve olsa olsa ikinci kitapta verdi\u011fi da\u011f\u0131n\u0131k bilgilerden hareketle \u00e7e\u015fitli kuramlar geli\u015ftirilebilir, ona mal edilebilir. Ku\u015fkuya yer b\u0131rakmayan tek d\u00fc\u015f\u00fcnce Marx\u2019a g\u00f6re, kapitalist mekanizman\u0131n anar\u015fik rekabet\u00e7i niteli\u011fi, sermaye dola\u015f\u0131m\u0131n\u0131n zorunlulu\u011funun \u00fcretim ve sat\u0131n alma g\u00fcc\u00fcn\u00fcn dola\u015f\u0131m\u0131 aras\u0131nda s\u00fcrekli bir fark olana\u011f\u0131 yaratmas\u0131d\u0131r. Bu, \u00f6z\u00fcnde anar\u015fik bir ekonominin bunal\u0131mlar\u0131 ta\u015f\u0131d\u0131\u011f\u0131n\u0131 s\u00f6ylemek demekt<\/em>i<\/em>r. Bunal\u0131mlar hangi \u015femaya ya da mekanizmaya g\u00f6re <\/em>olu\u015fmaktad\u0131r<\/em>? Bunal\u0131mlar d\u00fczenli mi, yoksa d\u00fczensiz midir? Bunal\u0131m han<\/em>g<\/em>i ekonomik durumda ortaya \u00e7\u0131kar? B\u00fct\u00fcn bu noktalar \u00fczerinde Marx\u2019ta tamamlanmam\u0131\u015f bir kuramdan \u00e7ok belirtiler vard\u0131r. <\/em>… <\/em>\u00dc\u00e7\u00fcnc\u00fc kitap, kapitalist rejimin <\/em>y<\/em>ap\u0131 ve i\u015fleyi\u015finin incelenmesinden hareketle ayn\u0131 rejimin evrim kuram\u0131n\u0131n genel niteliklerinin ortaya konmas\u0131d\u0131r.<\/em>“[26]<\/a><\/p>\n Yazar\u0131n, Marx\u2019\u0131n “kriz teorisi<\/em>\u201d \u00fczerine bu yorumu, kapitalist krizlerin \u00fcretim tarz\u0131 ve ili\u015fkisiyle organik ba\u011f\u0131n\u0131 mu\u011flak hale getirmektedir. Aron, Marx ve Engels\u2019in baz\u0131 konulardaki g\u00f6r\u00fc\u015fleri aras\u0131nda “farkl\u0131l\u0131klar<\/em>” ke\u015ffiyle birlikte Kapital\u2019in tamamlanmam\u0131\u015f bir tasar\u0131m olarak kald\u0131\u011f\u0131n\u0131 ve Marx\u2019ta “b\u00fct\u00fcnl\u00fckl\u00fc bir kr<\/em>iz teorisi olmad\u0131\u011f\u0131n\u0131<\/em>” ileri s\u00fcrerken, “ayr\u0131nt\u0131l\u0131 ve sona erdirilmi\u015f bir kriz teorisi<\/em>“ni Marx\u2019\u0131n kaleme almadan \u00f6nce ya\u015fam\u0131n\u0131 yitirmesi ba\u011flam\u0131nda belirli bir ger\u00e7ekli\u011fe i\u015faret etme anlam\u0131nda mant\u0131kl\u0131 bir gerek\u00e7e ard\u0131na ge\u00e7erek, Marx\u2019\u0131n kriz teorisinin ana hatlar\u0131yla belirgin oldu\u011fu ger\u00e7e\u011fini buland\u0131rmaya giri\u015fir. Buna kar\u015f\u0131 s\u00f6ylenecek ilk \u015fey, kriz teorisinin, kapitalizmin karakteristik \u00f6zellikleri d\u0131\u015f\u0131nda irdelenemez oldu\u011fudur. \u00d6yleyse, Marx\u2019\u0131n meta \u00fcretimi ve art\u0131-de\u011fer teorisinden hareket etmeyen bir kriz teorisinden onun ad\u0131na s\u00f6z etmek m\u00fcmk\u00fcn de\u011fildir. Kald\u0131 ki, Engels\u2019le birlikte t\u00fcm temel teorik g\u00f6r\u00fc\u015flerini in\u015fa eden bu b\u00fcy\u00fck dehan\u0131n g\u00f6r\u00fc\u015flerini bilen biri olarak Engels, e\u011fer farkl\u0131 bir g\u00f6r\u00fc\u015f olsayd\u0131, \u00f6rne\u011fin krizin nedenini a\u015f\u0131r\u0131 \u00fcretimde de\u011fil, ama salt eksik t\u00fcketimde g\u00f6rseydi, bunu da ortaya koyard\u0131. Peki eksik t\u00fcketimin, i\u015fsizlik ve yoksullukla ba\u011fl\u0131 bir yan\u0131 yok mudur; ya da daha do\u011fru bir deyi\u015fle yoksulla\u015fma ve i\u015fsizlik sat\u0131n alma g\u00fcc\u00fc d\u00fc\u015f\u00fckl\u00fc\u011f\u00fc, meta bollu\u011funa kar\u015f\u0131n t\u00fcketimi s\u0131n\u0131rlay\u0131c\u0131 bir etken i\u015flevi g\u00f6rmemekte midir? Bunlara olumsuz yan\u0131t vermek m\u00fcmk\u00fcn de\u011fildir. Ancak sorunun do\u011fru konmas\u0131 a\u00e7\u0131s\u0131ndan, kapitalist \u00fcretimin t\u00fcketim ama\u00e7l\u0131 de\u011fil ama k\u00e2r i\u00e7in ve daha fazla k\u00e2r i\u00e7in daha fazla \u00fcretim olarak s\u00fcr\u00fcp gitti\u011fini unutmamak gerekir. \u015eimdi soruna biraz daha ayr\u0131nt\u0131l\u0131 olarak bakal\u0131m.<\/p>\n Modern kapitalist \u00fcretime karakterini veren de\u011fi\u015fim de\u011feri \u00fcretimidir. Her tekil kapitalist, de\u011fi\u015fim de\u011feri, kendisine harcad\u0131\u011f\u0131ndan daha fazlas\u0131n\u0131 getirecek ve ba\u015fkalar\u0131 taraf\u0131ndan t\u00fcketilecek metalar \u00fcretir. \u00dcretimin ger\u00e7ekle\u015ftirilmesi ve s\u00fcrd\u00fcr\u00fclmesi i\u00e7in pazarda emek g\u00fcc\u00fcn\u00fc satmaya haz\u0131r durumdaki i\u015f\u00e7inin varl\u0131\u011f\u0131 gerekir. “Bir meta\u0131n kullan\u0131m de\u011ferinden bir de\u011fi\u015fim de\u011feri \u00e7\u0131karabilmek i\u00e7in, paral\u0131 adam\u0131n<\/em> … pazarda, kullan\u0131m de\u011feri de\u011fi\u015fim de\u011feri kayna\u011f\u0131 olma gibi \u00f6zel niteli\u011fine sahip, \u00f6yle<\/em>\n
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