{"id":811,"date":"2019-02-02T18:05:40","date_gmt":"2019-02-02T15:05:40","guid":{"rendered":"http:\/\/teoriveeylem.net\/?p=811"},"modified":"2023-01-17T12:15:38","modified_gmt":"2023-01-17T09:15:38","slug":"marksizm-ve-insan-dogasi","status":"publish","type":"post","link":"https:\/\/teoriveeylem.net\/tr\/2019\/02\/02\/marksizm-ve-insan-dogasi\/","title":{"rendered":"Marksizm ve insan do\u011fas\u0131"},"content":{"rendered":"

Ender \u015eiar Arg\u0131n<\/strong><\/p>\n

\u2018\u0130nsan do\u011fas\u0131\u2019 kavram\u0131 gerek Marksist felsefede gerekse di\u011fer d\u00fc\u015f\u00fcnsel ak\u0131mlarda veya bilim dallar\u0131nda olduk\u00e7a tart\u0131\u015fmal\u0131 kavramlardan biri. \u201cMarksizm ger\u00e7ek h\u00fcmanizmdir<\/em>\u201d diyen Sartre\u2019dan anti-h\u00fcmanist bilimsel Marksizm iddias\u0131yla Althusser ve yap\u0131salc\u0131 ak\u0131mlara, \u201c\u00e7al\u0131\u015fmak insan do\u011fas\u0131na ayk\u0131r\u0131d\u0131r<\/em>\u201d diyen Gorz\u2019dan insan bilincini \u2018biyolojik verilerle\u2019 a\u00e7\u0131klayan n\u00f6robiyolojistlere, toplumsal ili\u015fkileri ki\u015fili\u011fin olu\u015fmas\u0131 a\u00e7\u0131s\u0131ndan belirleyici bir etken olarak g\u00f6rmeyen psikanalistlere kadar bir\u00e7ok d\u00fc\u015f\u00fcn\u00fcr, bilim insan\u0131 ve d\u00fc\u015f\u00fcnsel\/siyasal ak\u0131m insan do\u011fas\u0131 kavram\u0131n\u0131 tart\u0131\u015farak Marksizme \u00e7e\u015fitli yorumlar, g\u00fcncellemeler ya da reddiyeler getirmi\u015ftir.<\/p>\n

Peki, Marksizm insan do\u011fas\u0131 hakk\u0131nda ne diyor? Ger\u00e7ekten insan do\u011fas\u0131 diye bir \u015fey var m\u0131? \u0130ddia edildi\u011fi gibi kapitalizm insan do\u011fas\u0131na en uygun sistem mi? \u0130nsan, do\u011fas\u0131 gere\u011fi bencil ve \u00e7\u0131karc\u0131 m\u0131? Emek ve \u00e7al\u0131\u015fma insan\u0131n ve insan do\u011fas\u0131n\u0131n geli\u015fiminde nas\u0131l yer tutuyor? Feuerbach \u00fczerine yaz\u0131lan alt\u0131nc\u0131 tez ve Marx\u2019\u0131n \u00e7\u00f6z\u00fcmlemesinin dayanaklar\u0131 ve yans\u0131malar\u0131 nelerdir? Felsefe Profes\u00f6r\u00fc Sean Sayers\u2019in \u015e\u00fckr\u00fc Alpagut \u00e7evirisiyle Yordam Kitap\u2019tan \u00e7\u0131kan Marksizm ve \u0130nsan Do\u011fas\u0131 kitab\u0131, insan do\u011fas\u0131na dair ba\u015fl\u0131ca tart\u0131\u015fmalar\u0131 olduk\u00e7a yal\u0131n bir \u015fekilde ele al\u0131yor. Sayers, insan do\u011fas\u0131n\u0131n Marksizm taraf\u0131ndan \u2018tarihsel\u2019 bir fenomen olarak ortaya koyulmas\u0131 ve bu temelde insan\u0131n geli\u015fiminin incelenmesi gerekti\u011fine dair \u0131srarl\u0131 bir tart\u0131\u015fma y\u00fcr\u00fct\u00fcyor. Kitapta Sayers\u2019in \u00f6ne \u00e7\u0131kard\u0131\u011f\u0131 vurgular\u0131 buraya aktar\u0131p insan do\u011fas\u0131 kavram\u0131na dair g\u00fcn\u00fcm\u00fcz tart\u0131\u015fmalar\u0131 a\u00e7\u0131s\u0131ndan Marksizmin soruna nas\u0131l bakt\u0131\u011f\u0131na dair bir sonuca varmaya \u00e7al\u0131\u015faca\u011f\u0131z. Bu yaz\u0131n\u0131n konusu ve kapsam\u0131 gere\u011fi kitab\u0131n d\u0131\u015f\u0131nda kalan tart\u0131\u015fmalardan yararlanmak i\u00e7in ise Marx\u2019\u0131n eserlerinden ve ba\u015fkaca \u00e7e\u015fitli kaynaklardan da yararlanaca\u011f\u0131z.<\/p>\n

\u0130NSAN VE MARX<\/strong><\/p>\n

\u0130nsan do\u011fas\u0131n\u0131 tan\u0131mlamaya ili\u015fkin tart\u0131\u015fmalara ba\u015flamadan \u00f6nce k\u0131saca Marx\u2019\u0131n insana dair neler s\u00f6yledi\u011fine bakmakta fayda var. Marx\u2019a g\u00f6re insanlar, salt izleyici, pasif veya edilgen varl\u0131klar de\u011fil toplumsal ve \u00fcretken varl\u0131klard\u0131r. \u0130nsanlar, \u00fcretken faaliyetlerde bulunarak yaln\u0131zca do\u011fay\u0131 de\u011fil kendi toplumsal ili\u015fkilerini ve kendi do\u011falar\u0131n\u0131 da de\u011fi\u015ftirirler. Lichtman\u2019a g\u00f6re \u201c\u0130nsanlar, kendi toplumsal \u00fcretken etkinliklerinin hem \u00f6znesi hem de nesnesidirler.<\/em>\u201d[1]<\/sup><\/a> Marx ise 1844 El Yazmalar\u0131\u2019nda bu diyalekti\u011fi \u015f\u00f6yle a\u00e7\u0131klar: \u201cD\u00fcnya tarihi denilen \u015feyin b\u00fct\u00fcn\u00fc, insan eme\u011fi yoluyla insan\u0131n yarat\u0131lmas\u0131n\u0131n \u00fcr\u00fcn\u00fcd\u00fcr.<\/em>\u201d[2]<\/sup><\/a> \u0130nsana toplumsal ve tarihsel olarak bakan Marx, insana ve insan do\u011fas\u0131na atfedilen olgular\u0131 da bu tarihsellik ve toplumsall\u0131k ili\u015fkisi i\u00e7erisinde a\u00e7\u0131klar. Ahlak, adalet, \u00f6zg\u00fcrl\u00fck, \u00e7al\u0131\u015fma, bo\u015f zaman, ihtiya\u00e7, arzu gibi bir\u00e7ok fenomen de bu tarihsellik ve toplumsall\u0131k ili\u015fkisinden yoksun de\u011fildir. Ne var ki Marksizmin bu de\u011ferlendirmesi do\u011fal olarak bir ku\u015fkuculuk ya da g\u00f6rececilik yorumuna g\u00f6t\u00fcrmez. Marx\u2019\u0131n \u201cinsan\u0131n kendisini ger\u00e7ekle\u015ftirmesi<\/em>\u201dne dair yorumu, insan faaliyetini inceleyen bir k\u0131lavuz olarak bir\u00e7ok konu a\u00e7\u0131s\u0131ndan ayd\u0131nlat\u0131c\u0131 fikirler verir.<\/p>\n

SARTRE, ALTHUSSER VE H\u00dcMAN\u0130ZM KAVGASI <\/strong><\/p>\n

\u201c\u0130nsan do\u011fas\u0131 diye bir \u015fey var m\u0131d\u0131r?<\/em>\u201d Kitaptaki tart\u0131\u015fmalara ge\u00e7meden \u00f6nce bu soruyu Frans\u0131z yap\u0131salc\u0131lar\u0131, varolu\u015f\u00e7ular\u0131 ve tarihselcileri aras\u0131ndaki tart\u0131\u015fmalara bakarak cevaplamak, \u2018Alt\u0131nc\u0131 Tez\u2019in i\u00e7eri\u011fini anlamak ve yaz\u0131n\u0131n devam\u0131 a\u00e7\u0131s\u0131ndan yararl\u0131 olacakt\u0131r.<\/p>\n

Marx, Feuerbach\u2019\u0131n mekanik materyalizmine kar\u015f\u0131 tarihsel materyalizmi savunmak i\u00e7in kaleme ald\u0131\u011f\u0131 Feuerbach \u00fczerine tezlerin alt\u0131nc\u0131s\u0131nda \u015funu yazar: \u201c\u0130nsan \u00f6z\u00fc (do\u011fas\u0131), tek tek her bireyin do\u011fas\u0131nda bulunan bir soyutlama de\u011fildir. Ger\u00e7ekli\u011fi i\u00e7erisinde bu, toplumsal ili\u015fkilerin b\u00fct\u00fcn\u00fcd\u00fcr.<\/em>\u201d[3]<\/sup><\/a><\/p>\n

Ne var ki Althusser ve arkas\u0131ndan gelen yap\u0131salc\u0131 teorisyenler bu tezi \u201cinsan do\u011fas\u0131 yoktur<\/em>\u201d \u015feklinde yorumlam\u0131\u015f ve kendi teorilerinin dayana\u011f\u0131 yapm\u0131\u015ft\u0131r. Hali haz\u0131rda Althusser Marksizmi \u2018epistemolojik kopukluk\u2019, \u2018devletin ideolojik ayg\u0131tlar\u0131\u2019 gibi tezlerle bilimsel bir kuram yapma iddias\u0131ndayd\u0131. Ona g\u00f6re Marx, Alman \u0130deolojisi\u2019nden itibaren bir epistemolojik kopu\u015f ya\u015fam\u0131\u015f, gen\u00e7 Marx\u2019\u0131n d\u00fc\u015f\u00fcncelerinden ayr\u0131lm\u0131\u015ft\u0131. Tarihsel materyalizm de Kapital ile birlikte \u2018erekselci\u2019 tarih anlay\u0131\u015f\u0131ndan kurtulmu\u015f, \u00f6znesiz-ereksiz bir bilimsel tarih kuram\u0131na ula\u015fm\u0131\u015ft\u0131. Althusser\u2019in insan do\u011fas\u0131na dair yapt\u0131\u011f\u0131 yorum da bu d\u00fc\u015f\u00fcncelerin bir yans\u0131mas\u0131 olarak okunabilir. \u00c7\u00fcnk\u00fc Althusser, \u2018yap\u0131\u2019lara yapt\u0131\u011f\u0131 vurguyla \u00f6znenin veya bireyin faaliyetine gerekli \u00f6nemi vermiyor, onun etkisini ve m\u00fcdahalesini g\u00f6rmezden geliyordu. Onun tarih anlay\u0131\u015f\u0131 temelde \u00f6znesiz ve ereksizdi. Yap\u0131lar\u0131n hareketi, genel olarak hareketin merkeziydi. \u0130nsana dair yap\u0131lan yorumlar da \u00f6znelci yorumlar de\u011fil, yap\u0131salc\u0131 yorumlar olmal\u0131yd\u0131. \u00c7\u00fcnk\u00fc insan yap\u0131lar\u0131n ta\u015f\u0131y\u0131c\u0131 \u00f6znesinden ba\u015fka bir \u015fey de\u011fildi. Bu nedenle de insana ait bir \u2018do\u011fal durum\u2019 yorumu \u00f6znelci bir ideolojik yorum olurdu.<\/p>\n

Althusser\u2019e g\u00f6re Marksizmin ihtiyac\u0131 olan bu t\u00fcrden bir \u2018bilimsel kesinlik\u2019ti. Marksizm, Engels\u2019in kendisine zorla dahil etti\u011fi diyalektik yakla\u015f\u0131mlardan ve belirli noktalarda \u2018\u00f6zne\u2019ye a\u011f\u0131rl\u0131k veren pratik felsefe bi\u00e7iminden kurtulacak, kesin ve kuramsal bir tarih bilimi olarak kar\u015f\u0131m\u0131za dikilecekti. \u2018Teorik anti-h\u00fcmanizm\u2019 kavram\u0131 Althusser taraf\u0131ndan b\u00f6yle bir tart\u0131\u015fma zemininde ortaya at\u0131ld\u0131. Marksizmin hen\u00fcz a\u015famad\u0131\u011f\u0131 modern idealizmin s\u0131n\u0131rlar\u0131, yap\u0131lara yap\u0131lan vurguyla a\u015f\u0131lacak, Sartre\u2019\u0131n antropolojik temelli \u2018varolu\u015f\u00e7u h\u00fcmanizmi\u2019 s\u00fcbjektivist bir ideoloji olarak reddedilecek, insana ait herhangi bir do\u011fal durumun olmad\u0131\u011f\u0131 anti-h\u00fcmanist bir yakla\u015f\u0131m ve insan\u0131n yap\u0131larla olan ili\u015fkisi Marksizmi bir bilim olarak ileriye ta\u015f\u0131yacakt\u0131. Timur\u2019a g\u00f6re Althusser\u2019de bu ili\u015fkiselli\u011fin dayana\u011f\u0131 da Lacan\u2019\u0131n insan do\u011fas\u0131n\u0131 s\u00f6ylem ve dile indirgeyen dilci psikanaliziydi.[4]<\/sup><\/a><\/p>\n

Althusser\u2019in iddialar\u0131n\u0131n k\u0131smi olarak do\u011fru noktalar\u0131 oldu\u011funu s\u00f6ylemek yanl\u0131\u015f olmaz. H\u00fcmanizm kuramc\u0131lar\u0131 \u00e7o\u011fu zaman metafizik bir yan\u0131lsama ya\u015f\u0131yordu. Sartre\u2019\u0131n \u00f6zne ve \u2018bireyin \u00f6zg\u00fcrl\u00fc\u011f\u00fc\u2019 merkezli a\u00e7\u0131klamas\u0131 \u00fcst d\u00fczey bir soyutlamayd\u0131. \u0130nsan\u0131n girdi\u011fi toplumsal ili\u015fkileri ve bu temelde olu\u015fan ili\u015fkileri g\u00f6z ard\u0131 ediyordu. \u00c7\u00fcnk\u00fc onlara g\u00f6re Marx \u2018insan\u2019a gerekli vurguyu yapmam\u0131\u015ft\u0131 ve bu eksikli\u011fin giderilmesine yard\u0131mc\u0131 olmak da Marksizme yap\u0131lacak bir katk\u0131yd\u0131. Timur\u2019a g\u00f6re d\u00fc\u015f\u00fcnsel geli\u015fiminin erken y\u0131llar\u0131nda, hen\u00fcz 1844\u2019te \u2018yabanc\u0131la\u015fma\u2019 kavram\u0131ndan bahseden Marx\u2019\u0131n insan\u0131 ve insan \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc ihmal etti\u011finin d\u00fc\u015f\u00fcn\u00fclmesi Sartre ve h\u00fcmanizm kuramc\u0131lar\u0131n\u0131n bir yan\u0131lsamas\u0131ndan ibarettir. Marx, modern idealizmin ya da varolu\u015f\u00e7ular\u0131n yapt\u0131\u011f\u0131 gibi \u00f6zneye, bireye ya da insana merkezi bir rol\/konum atfetmiyordu elbette. Ancak insana, insan faaliyetine ve bu faaliyetin de\u011fi\u015ftirici misyonuna dair yorumlar\u0131 bu iddialar\u0131 ge\u00e7ersiz k\u0131lmak i\u00e7in yeterlidir.<\/p>\n

Ne var ki \u00f6nemli vurgular\u0131na ra\u011fmen Althusser\u2019in kuram\u0131 da Lefebvre\u2019e g\u00f6re \u201cbilim feti\u015fizmi\u201dnden \u00f6teye gidemiyordu. Althusser\u2019in Marx okumas\u0131yla; d\u00f6nemselli\u011fin her \u015feyi belirleyen konumda oldu\u011fu, \u00fcstyap\u0131sal ili\u015fkilerin ekonomik ili\u015fkilerin i\u015flevini y\u00fcklendi\u011fi, gelecek ve tarihsellik hakk\u0131nda herhangi bir \u015fey s\u00f6ylemeyen bir tarih okumas\u0131 ortaya \u00e7\u0131km\u0131\u015ft\u0131.[5]<\/sup><\/a><\/p>\n

SEVE VE K\u0130\u015e\u0130L\u0130K KURAMI<\/strong><\/p>\n

H\u00fcmanizm-anti-h\u00fcmanizm kavgas\u0131 cereyan ederken Lucian Seve, tart\u0131\u015fmaya bamba\u015fka bir ba\u011flamda kat\u0131l\u0131yordu. Seve, Marx\u2019\u0131n insan\u0131 unutmad\u0131\u011f\u0131n\u0131, aksine \u2018h\u00fcmanizmi\u2019 bilimsel temellere oturttu\u011funu s\u00f6yl\u00fcyordu. Ona g\u00f6re bilimsel psikolojinin temel dayanaklar\u0131 hali haz\u0131rda Marx\u2019ta mevcuttu.[6]<\/sup><\/a> Seve\u2019in polemik yapt\u0131\u011f\u0131 kuramc\u0131lardan birisi de pozitivizmin kurucusu Auguste Comte\u2019du. \u00d6yle ki Comte, psikolojiyi, bilimin d\u0131\u015f\u0131na iterek \u201csalt insan ruhu ve zihinsel i\u015flevleri<\/em>\u201d olarak g\u00f6r\u00fcyordu. \u0130nsan\u0131 do\u011fal ve toplumsal a\u00e7\u0131dan iki durumda de\u011ferlendiren Comte, do\u011fa bilimleri alan\u0131n\u0131 da bu ayr\u0131mlara dayanak yap\u0131yordu. Ona g\u00f6re organik fizik fizyolojiyi, toplumsal fizik sosyolojiyi temsil ediyordu. \u0130nsan\u0131n sosyolojik ili\u015fkileri hi\u00e7bir \u015fekilde fizyolojik ili\u015fkilerini etkilemiyordu. Marx\u2019a yapt\u0131\u011f\u0131 at\u0131flarla Seve tam da bu ayr\u0131ma yapt\u0131\u011f\u0131 vurgudan dolay\u0131 Comte\u2019a itiraz ediyordu. Ona g\u00f6re Comte\u2019un do\u011fal ve toplumsal durumlar\u0131yla de\u011ferlendirdi\u011fi insanlar, ger\u00e7ekte bu iki durumu da bir arada i\u00e7eren ili\u015fkisel ve tarihsel varl\u0131klard\u0131r. \u0130nsan\u0131n \u2018sosyolojik\u2019 durumu, belirli \u00f6l\u00e7\u00fclerde insan\u0131n fizyolojik yap\u0131s\u0131n\u0131n de geli\u015fimini belirler. Yani Comte\u2019un yapt\u0131\u011f\u0131 gibi do\u011fal olan\u0131 toplumsal olandan ay\u0131rt etmek bir \u00f6l\u00e7\u00fcde anlams\u0131zd\u0131r. Marx da bu t\u00fcrden insana \u00f6zg\u00fc bir \u2018do\u011fall\u0131\u011f\u0131\u2019 hi\u00e7bir zaman yads\u0131mam\u0131\u015ft\u0131r. \u00d6rne\u011fin, \u2018temel g\u0131da gereksinimi\u2019 -kar\u015f\u0131lanma bi\u00e7imi tarihsel ve toplumsal olmak \u00fczere- tarihsel veya toplumsal bir olgudan daha \u00e7ok insan\u0131n (ve hayvanlar\u0131n) biyolojik yap\u0131s\u0131ndan dolay\u0131 temel, evrensel bir gereksinimdir. Alman \u0130deolojisi\u2019nde de Marx \u015fu vurguyu yapar:<\/p>\n

\u201c\u0130nsan varolu\u015funun birinci \u00f6n ko\u015fulu, insanlar\u0131n \u2018tarih yapmak\u2019 i\u00e7in ya\u015fayacak bir konumda olmalar\u0131 gerekti\u011fidir. Ama ya\u015fam, her \u015feyden \u00f6nce, yemeyi ve i\u00e7meyi, bar\u0131nmay\u0131, giyinmeyi ve ba\u015fka bir\u00e7ok \u015feyi i\u00e7erir.<\/em>\u201d[7]<\/sup><\/a><\/p>\n

Burada Marx\u2019\u0131n bahsetti\u011fi \u201cher \u015fey<\/em>\u201d elbette insan\u0131n toplumsal ya\u015fam\u0131n\u0131n maddi \u00fcretimine dair bir vurgudur. \u201cHer \u015feyden \u00f6nce<\/em>\u201d diye betimlenen ise insan\u0131n do\u011fal durumuna dair bir vurgudur. \u00c7\u00fcnk\u00fc insan, toplumsal ya\u015fam\u0131yla ger\u00e7ek anlamda insan olabilir. Sayers\u2019e g\u00f6re a\u00e7\u0131kl\u0131kla s\u00f6ylenebilir ki evrensel bir insan do\u011fas\u0131 oldu\u011fu ortadad\u0131r. Bunu yads\u0131yan \u00e7e\u015fitli filozoflar olsa bile Marx olmad\u0131\u011f\u0131 kesindir. Seve de bu noktada Comte\u2019un aksine Marksizmi, insan\u0131 do\u011fal ve toplumsal konumuyla birlikte kavrayan bir kuram olarak ele al\u0131yordu. Yaz\u0131n\u0131n devam\u0131nda biraz daha irdeleyece\u011fiz ancak Seve\u2019e ek olarak belirtmek gerekir ki gereksinimler de giderek toplumsalla\u015f\u0131yor, tarihsel bir anlam kazan\u0131yor. Toplumsal ilerleme s\u00fcrd\u00fck\u00e7e gereksinimler de farkl\u0131la\u015f\u0131yor ve geli\u015fiyor. Bug\u00fcn, insan\u0131n do\u011fall\u0131\u011f\u0131na dair \u2018temel gereksinim\u2019lerden bahsetmek, bir nesil \u00f6ncesindeki \u2018temel gereksinim\u2019lere g\u00f6re daha farkl\u0131 bir anlam kazan\u0131yor.<\/p>\n

Seve bir yandan h\u00fcmanizm kuramc\u0131lar\u0131na itiraz ederken bir yandan Althusser\u2019in anti-h\u00fcmanizmiyle de hesapla\u015f\u0131yordu. Timur\u2019a g\u00f6re Seve ile Althusser aras\u0131ndaki temel tart\u0131\u015fma da Marx\u2019\u0131n alt\u0131nc\u0131 tezinden ileri geliyordu. Seve\u2019e g\u00f6re Althusser\u2019in d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcn\u00fcn aksine Marx, alt\u0131nc\u0131 tezde insan \u00f6z\u00fcn\u00fc kabul etmekte, ancak bu \u00f6z\u00fc insan\u0131n \u2018d\u0131\u015f\u0131nda\u2019 g\u00f6rd\u00fc\u011f\u00fcn\u00fc s\u00f6ylemektedir. Seve\u2019in \u00f6ne s\u00fcrd\u00fc\u011f\u00fc \u2018ki\u015filik kuram\u0131\u2019 da somut insan\u0131 egemen \u00fcretim ili\u015fkileri \u00e7er\u00e7evesinde \u00e7\u00f6z\u00fcmler. Ona g\u00f6re Freud, Lacan ve kimi psikanalizcilerin ya da psikolojistlerin \u00f6ne s\u00fcrd\u00fc\u011f\u00fcn\u00fcn aksine insan ki\u015fili\u011fi ve toplumsal ili\u015fkiler birbirinden ba\u011f\u0131ms\u0131z yap\u0131lar de\u011fil, \u201cbiti\u015fik yap\u0131lar\u201dd\u0131r. Seve, b\u00f6ylece Althusser\u2019in yorumunu hatal\u0131 buluyor ve Marx\u2019\u0131n insan kavram\u0131na bilimsel ve diyalektik bir stat\u00fc kazand\u0131rd\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyor. Onun iddias\u0131na g\u00f6re Marx, b\u00f6ylelikle h\u00fcmanizmi metafizikten kurtararak Marksizme i\u00e7sel bilimsel bir temel ortaya \u00e7\u0131kar\u0131yordu. Seve\u2019de \u2018ki\u015filik kuram\u0131\u2019n\u0131n \u00f6nceli\u011fi de psikolojiye de\u011fil tarihsel maddecili\u011fe yo\u011funla\u015f\u0131yordu.[8]<\/sup><\/a><\/p>\n

B\u0130REYSEL OLAN VE TOPLUMSAL OLAN<\/strong><\/p>\n

Toplam tart\u0131\u015fmalar\u0131n bu b\u00f6l\u00fcm\u00fcyle ilgili s\u00f6ylenebilir ki Marx\u2019ta insan, ne yap\u0131lar\u0131n salt bir ta\u015f\u0131y\u0131c\u0131s\u0131, \u00f6nemsiz bir \u00f6znedir; ne de toplumsal ya\u015famdan soyutlanm\u0131\u015f, bireysel \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc istedi\u011fi an kazanabilecek toplumd\u0131\u015f\u0131 bir varl\u0131kt\u0131r. Onun insan\u0131, do\u011fal, tarihsel ve toplumsal konumuyla a\u00e7\u0131klanabilir. Marx\u2019\u0131n \u2018Alt\u0131nc\u0131 Tez\u2019de insan \u00f6z\u00fc (do\u011fas\u0131) diye belirtti\u011fi de toplumsal ili\u015fkilerin b\u00fct\u00fcn\u00fcd\u00fcr ve insan do\u011fas\u0131n\u0131n geli\u015fmesi insan\u0131n geli\u015fmesi kadar tarihseldir.<\/p>\n

Bireyselli\u011fi, ki\u015fili\u011fi, psikolojiyi toplumsal ya\u015fam\u0131n i\u015fleyi\u015finden, \u00fcretim ili\u015fkilerinden, m\u00fclkiyet ili\u015fkilerinden, bu temelde t\u00fcketilen yemekten, edinilen al\u0131\u015fkanl\u0131klardan, okunan ya da okunmayan kitaptan vb. ba\u011f\u0131ms\u0131z olarak a\u00e7\u0131klamak insan bilimlerinin en b\u00fcy\u00fck hatas\u0131d\u0131r. Toplumsal ili\u015fkileri yads\u0131mad\u0131\u011f\u0131n\u0131 iddia eden n\u00f6robiyoloji gibi kuramlar\u0131n \u2018\u00e7evresel\u2019 olarak ele ald\u0131\u011f\u0131 fakt\u00f6rler ise; ekonomik altyap\u0131y\u0131 de\u011fil, biyolojik altyap\u0131y\u0131 temel ald\u0131\u011f\u0131ndan ve bu \u2018\u00e7evresel\u2019 fakt\u00f6rler tarihsel olarak incelenmedi\u011fi ya da incelenmek istenmedi\u011fi i\u00e7in ne tutarl\u0131d\u0131r ne de a\u00e7\u0131klay\u0131c\u0131. Evrimsel psikoloji ya da sosyobiyolojinin toplumu, gen aktar\u0131m\u0131 yapmay\u0131 ama\u00e7layan \u2018bencil\u2019 insanlar toplulu\u011fu olarak tan\u0131mlamas\u0131 \u2018bireysel, rekabet\u00e7i ve ataerkil\u2019 evrensel bir insan do\u011fas\u0131 yorumuna g\u00f6t\u00fcr\u00fcr.[9]<\/sup><\/a> \u0130nsana dair b\u00f6yle bir a\u00e7\u0131klama da \u2018kapitalizme uygun\u2019 insan do\u011fas\u0131 yorumuna g\u00f6t\u00fcr\u00fcr. Ancak insana dair bir bireysel ya da do\u011fal durum ne yaln\u0131zca ilk insanlardan beri elde edilen biyolojik verilerle ne de mevcut toplumdaki insan davran\u0131\u015flar\u0131yla, insan bilincine dair n\u00f6rolojik verilerle saptanabilir. \u0130nsan\u0131 insan yapan temel fakt\u00f6r toplumsal ya\u015fam\u0131 ve ili\u015fkileridir. \u0130nsan\u0131n bireyselli\u011fini, ki\u015fili\u011fini belirleyen \u00e7ok fazla fakt\u00f6r oldu\u011fu s\u00f6ylenebilir ancak bu fakt\u00f6rler mevcut toplumsal ya\u015famdan \u00f6tede, \u2018\u00f6zerk\u2019 bir alanda a\u00e7\u0131klanamaz. Ki\u015fili\u011fin ya da bireyselli\u011fin olu\u015fmas\u0131nda toplumsal ili\u015fkiler belirleyicidir.<\/p>\n

\u00c7ALI\u015eMADAN \u00d6ZG\u00dcRLE\u015eME VE \u00c7ALI\u015eMA<\/strong><\/p>\n

Bu olduk\u00e7a uzun giri\u015f b\u00f6l\u00fcm\u00fcnden sonra Sayers\u2019e ve kitapta \u00f6ne \u00e7\u0131kan tart\u0131\u015fmalara d\u00f6nebiliriz. Marx, tasavvur etti\u011fi kom\u00fcnist toplum d\u00fczeninde kom\u00fcnist insan tipinden bahseder. Her d\u00fczende oldu\u011fu gibi bu insan tipi de toplumsal ili\u015fkilerin \u00fcr\u00fcn\u00fcd\u00fcr. Ancak Marx\u2019\u0131n tarif etti\u011fi toplum d\u00fczeninin insana ayk\u0131r\u0131 ve insan do\u011fas\u0131na uygun olmayan bir d\u00fczen oldu\u011funa dair \u00e7e\u015fitli itirazlardan bahsedebiliriz. Bu b\u00f6l\u00fcmde ele alaca\u011f\u0131m\u0131z \u2018\u00e7al\u0131\u015fma etkinli\u011fi\u2019ne dair tart\u0131\u015fma Marx\u2019\u0131n bahsetti\u011fi insan tipini anlamak a\u00e7\u0131s\u0131ndan \u00f6nemli referanslar verir.<\/p>\n

\u00c7al\u0131\u015fma m\u0131 \u00e7al\u0131\u015fman\u0131n ortadan kald\u0131r\u0131lmas\u0131 m\u0131? Marksizm \u00e7al\u0131\u015fmaya nas\u0131l bakar? \u00c7o\u011fu zaman yanl\u0131\u015f anla\u015f\u0131lan bir al\u0131nt\u0131dan ba\u015flarsak; Marx Gotha Program\u0131\u2019n\u0131n Ele\u015ftirisi\u2019nde \u2018\u00e7al\u0131\u015fman\u0131n ortadan kald\u0131r\u0131lmas\u0131\u2019 sorunundan bahsederken asl\u0131nda kapitalizmin yabanc\u0131la\u015ft\u0131r\u0131c\u0131 \u00e7al\u0131\u015fma d\u00fczenine at\u0131f yapar. Nitekim tam anlam\u0131yla \u2018\u00e7al\u0131\u015fma etkinli\u011fi\u2019 Marx i\u00e7in ortadan kald\u0131r\u0131lacak bir \u015fey de\u011fil, bizatihi insan\u0131n kendisini ger\u00e7ekle\u015ftirmesinin yoludur. \u00c7\u00fcnk\u00fc \u2018\u00e7al\u0131\u015fma\u2019 insan i\u00e7in temel bir gereksinimdir.<\/p>\n

Sayers, post-modernist d\u00fc\u015f\u00fcn\u00fcrlerden Andre Gorz\u2019un ve pragmatist kuramc\u0131lardan John Stuart Mill\u2019in g\u00f6r\u00fc\u015flerini bu tart\u0131\u015fmalar a\u00e7\u0131s\u0131ndan ele al\u0131r ve hemen her t\u00fcrl\u00fc i\u015fi, \u00e7al\u0131\u015fmay\u0131 reddeden, angarya g\u00f6ren ve tatmin edici bulmayan \u00fctopyac\u0131-romantik d\u00fc\u015f\u00fcncelerle polemik yapar. Gorz\u2019a g\u00f6re \u00e7al\u0131\u015fma ka\u00e7\u0131n\u0131lmaz olarak yabanc\u0131la\u015fmaya yol a\u00e7ar ve \u2018sanayi sonras\u0131\u2019 toplumlarda insanlar\u0131n arzu edece\u011fi \u015feyin \u201c\u00e7al\u0131\u015fmadan \u00f6zg\u00fcrle\u015fme<\/em>\u201d oldu\u011funu savunur.[10]<\/sup><\/a> \u0130nsanlar \u2018\u00f6zerk yarat\u0131c\u0131 etkinlik\u2019 i\u00e7in bo\u015f zamanlar\u0131n\u0131 geni\u015fletmelidir. Gorz\u2019un s\u00f6z\u00fcn\u00fc etti\u011fi \u00f6zg\u00fcrl\u00fck de asl\u0131nda bireysel bir \u00f6zg\u00fcrl\u00fck anlay\u0131\u015f\u0131d\u0131r. Toplumsal ili\u015fkiler bireysel \u00f6zg\u00fcrl\u00fc\u011f\u00fc k\u0131s\u0131tlayan yap\u0131lard\u0131r; ancak onlar ortadan kald\u0131r\u0131l\u0131rsa, insanlar \u00fczerinde herhangi bir k\u0131s\u0131tlaman\u0131n olmad\u0131\u011f\u0131 bireysel \u00f6zerklikler elde edilirse \u00f6zg\u00fcrl\u00fc\u011fe ula\u015f\u0131l\u0131r.<\/p>\n

Sayers\u2019e g\u00f6re Gorz\u2019un g\u00f6r\u00fc\u015fleri geleneksel pragmatist felsefelerle uyum i\u00e7indedir. Nitekim Bentham gibi geleneksel pragmatist kuramc\u0131lar da insan do\u011fas\u0131n\u0131, ihtiya\u00e7lar\u0131n ve isteklerin \u2018salt bir toplam\u0131\u2019 olarak a\u00e7\u0131klar; \u2018zevk\u2019lerin ve \u2018haz\u2019lar\u0131n doyurulmas\u0131n\u0131n d\u0131\u015f\u0131nda yap\u0131lan bedensel her t\u00fcrl\u00fc etkinlik ac\u0131 verici ve mutluluktan uzakt\u0131r. Mutluluk ise fayda (kazan\u00e7) ile ayn\u0131 terazidedir ve insan ya\u015fam\u0131n\u0131n amac\u0131 zevkin niceli\u011fini olabildi\u011fince art\u0131rmakt\u0131r. \u00c7al\u0131\u015fma, zorlay\u0131c\u0131 zahmetten ba\u015fka bir \u015fey de\u011fildir ve mutlulu\u011fun \u00f6n\u00fcnde b\u00fcy\u00fck engeldir.[11]<\/sup><\/a> Stuart Mill ise geleneksel faydac\u0131l\u0131\u011f\u0131n s\u0131n\u0131rlar\u0131n\u0131 zorlar ve \u2018se\u00e7kinci\u2019 bir burjuva felsefesine ula\u015f\u0131r. Eksiksiz bir insan ya\u015fam\u0131 i\u00e7in \u00f6\u011frenim ve k\u00fclt\u00fcr\u00fc gerekli geli\u015fim ara\u00e7lar\u0131 sayar. Bedensel \u00e7al\u0131\u015fmadan olu\u015fan insan ya\u015fam\u0131 al\u00e7alt\u0131c\u0131 ve de\u011fersizdir. Bentham\u2019\u0131n ortaya koydu\u011fu matematiksel bir zevk-fayda denkleminin d\u0131\u015f\u0131na \u00e7\u0131kar ve \u201cHo\u015fnutsuz Sokrates olmak, ho\u015fnut bir ahmak olmaktan daha iyidir<\/em>\u201d der.[12]<\/sup><\/a><\/p>\n

Ancak ne ger\u00e7ek \u00f6zg\u00fcrl\u00fck Gorz\u2019un s\u00f6yledi\u011fi gibi \u00e7al\u0131\u015fman\u0131n reddedilmesiyle m\u00fcmk\u00fcn olur ne de ger\u00e7ek mutlulu\u011fa pragmatistlerin \u00e7izdi\u011fi hazc\u0131 k\u0131sa yoldan ula\u015f\u0131l\u0131r. \u0130nsan\u0131n kendisini ger\u00e7ekle\u015ftirmesi ve ger\u00e7ek mutluluk salt zevk ya da doyumdan ay\u0131rt edilmeli, her t\u00fcrl\u00fc ahlak felsefesinin d\u0131\u015f\u0131na \u00e7\u0131k\u0131lmal\u0131d\u0131r. Marx, Bentham ile ilgili, \u201cinsan\u0131n b\u00fct\u00fcn eylemlerini, hareketlerini, ili\u015fkilerini vb. fayda ilkesine g\u00f6re ele\u015ftirecekse, \u00f6nce genel olarak insan do\u011fas\u0131yla, sonra da her bir tarihsel d\u00f6nemde de\u011fi\u015fmi\u015f olan insan do\u011fas\u0131yla ilgilenmelidir<\/em>\u201d der.[13]<\/sup><\/a><\/p>\n

Mill ise \u2018insan\u0131n kendisini ger\u00e7ekle\u015ftirmesi\u2019 i\u00e7in her ne kadar \u00f6\u011frenim ve k\u00fclt\u00fcrel geli\u015fime vurgu yaparak do\u011fru bir noktaya i\u015faret etse de insan\u0131n tarihsel geli\u015fimine s\u0131rt\u0131n\u0131 d\u00f6ner ve kapitalizmin yabanc\u0131la\u015ft\u0131r\u0131c\u0131 i\u015fb\u00f6l\u00fcm\u00fcn\u00fc g\u00f6rmezden gelir. Sayers\u2019e g\u00f6re yaln\u0131zca Mill\u2019in bilgisiz ve cahil, tek yanl\u0131 ve ahmak g\u00f6rd\u00fc\u011f\u00fc emek\u00e7i y\u0131\u011f\u0131nlar\u0131 de\u011fil, modern akademisyenler veya sanat y\u00f6netmenleri de kapitalizmin i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn bir \u00fcr\u00fcn\u00fcd\u00fcr. \u00d6yle ki modern akademisyenlerin ya\u015famlar\u0131 \u2018ho\u015fnutsuz Sokrates\u2019 olmaya alternatif de\u011fildir. \u00c7\u00fcnk\u00fc kafa ve kol eme\u011fi aras\u0131ndaki i\u015f b\u00f6l\u00fcm\u00fcyle birlikte emek\u00e7iler ne kadar tek bir \u00e7al\u0131\u015fma alan\u0131na k\u0131s\u0131tlanm\u0131\u015fsa, modern akademisyen de bilgisine ve \u00e7al\u0131\u015fma alan\u0131na o oranda k\u0131s\u0131tlanm\u0131\u015ft\u0131r. Do\u011fa bilimlerinin ya da insan bilimlerinin bir alan\u0131n\u0131n herhangi bir disiplininde uzmanla\u015fm\u0131\u015f ve geri kalan alanlarda en az emek\u00e7i y\u0131\u011f\u0131nlar\u0131 kadar bilgisizdir. Onlar kadar dar, tek yanl\u0131 ve geli\u015fime yabanc\u0131d\u0131r.[14]<\/sup><\/a><\/p>\n

Sayers\u2019e g\u00f6re \u201cY\u00fcksek sanat ve edebiyat gitgide \u2018avangard\u2019 ve anla\u015f\u0131lmaz, toplumsal ger\u00e7eklikten kopuk ve ortak deneyimden uzak bir hal alm\u0131\u015ft\u0131r. Bu yolda s\u00fcrd\u00fcr\u00fclen y\u00fcksek k\u00fclt\u00fcr\u00fcn \u00f6\u011frenimli insanlar\u0131n bile \u00e7o\u011funa yabanc\u0131, alakas\u0131z, anlams\u0131z bir hal ald\u0131\u011f\u0131n\u0131 s\u00f6ylemek abart\u0131 olmaz.<\/em>\u201d[15]<\/sup><\/a> Mill\u2019in bahsetti\u011fi \u2018ho\u015fnutsuz Sokrates\u2019 kapitalizmde kendisine yer bulamaz. Kapitalizmde \u2018Sokrates gibi ya\u015famak\u2019 bir se\u00e7enek de\u011fil, yaln\u0131zca k\u00fc\u00e7\u00fck bir elit grubun toplumun geri kalan\u0131n\u0131 m\u00fclks\u00fczle\u015ftirerek elde etti\u011fi \u015fanst\u0131r.<\/p>\n

Mill\u2019in fiziksel ya\u015fam ile k\u00fclt\u00fcrel-\u00f6\u011fretici ya\u015fama dair yapt\u0131\u011f\u0131 ayr\u0131m Marx\u2019ta yoktur, bu iki alan birbirine alternatif de\u011fildir. Bilhassa Marx\u2019ta \u201c\u00e7al\u0131\u015fma\u201d bir \u201c\u00fcretici etkinlik\u201d olarak ele al\u0131n\u0131r. \u0130nsanlar aktif \u00fcretici varl\u0131klard\u0131r ve \u00fcretici etkinlik insan do\u011fas\u0131n\u0131n temel bir gereksinimidir. \u201cEn rahat ve tropikal ko\u015fullarda bile insanlar, yaln\u0131zca avc\u0131l\u0131k ve toplay\u0131c\u0131l\u0131k gibi minimal bi\u00e7imde de olsa bir \u00fcretici etkinlikle u\u011fra\u015fmak zorundad\u0131rlar<\/em>.\u201d [16]<\/sup><\/a><\/p>\n

Yine de Gorz bug\u00fcnk\u00fc \u00e7al\u0131\u015fma ko\u015fullar\u0131n\u0131n yabanc\u0131la\u015ft\u0131r\u0131c\u0131 ve y\u0131k\u0131c\u0131 oldu\u011funa dair g\u00f6r\u00fc\u015f\u00fcnde olduk\u00e7a hakl\u0131d\u0131r. Marx da bu konuda gayet nettir ve modern sanayideki \u00e7al\u0131\u015fma tarzlar\u0131 i\u00e7in \u015fu yorumu yapar: \u201cemek\u00e7iyi sakatlayarak par\u00e7alanm\u0131\u015f bir insana \u00e7evirir, bir makinenin eklentisi d\u00fczeyine indirir, i\u015findeki her t\u00fcrl\u00fc \u00e7ekicilik kal\u0131nt\u0131s\u0131n\u0131 yok eder ve nefret edilen bir angaryaya d\u00f6n\u00fc\u015ft\u00fcr\u00fcr.\u201d[17]<\/sup><\/a> <\/em>Fakat Gorz\u2019un \u201c\u00e7al\u0131\u015fmadan \u00f6zg\u00fcr olma\u201d olarak koydu\u011fu alternatif de \u00e7al\u0131\u015fman\u0131n toptan ortadan kald\u0131r\u0131lmas\u0131n\u0131 i\u00e7erir ve insan\u0131n \u00fcretici etkinli\u011fini tarif etmekten uzakt\u0131r. Ayr\u0131ca Gorz\u2019a g\u00f6re \u2018sosyalist \u00e7al\u0131\u015fma hakk\u0131\u2019 ilkesi istihdama dair bir istektir. Onun gibi liberteryen yazarlara g\u00f6re, \u201cbu istem hem gerici hem de demodedir.\u201d[18]<\/sup><\/a><\/em><\/p>\n

Sayers, kitab\u0131nda \u00e7al\u0131\u015fma etkinli\u011finin olmad\u0131\u011f\u0131 ya\u015famlar\u0131n insanlar\u0131n hayat\u0131nda olumsuz etkilerine dair ara\u015ft\u0131rma verilerini payla\u015f\u0131r (i\u015fsizlerin psikolojisi, bo\u015f zamanda yap\u0131lan etkinli\u011fin niteli\u011fi vs.) ve \u00e7al\u0131\u015fmay\u0131 hem \u00fcretici hem \u00f6zg\u00fcrle\u015ftirici hem de toplumsal bir etkinlik olarak ortaya koyar. Ayr\u0131ca ABD\u2019de yap\u0131lan ve ABD\u2019lilerin ortalamas\u0131n\u0131 yans\u0131tan bir ara\u015ft\u0131rmay\u0131 payla\u015f\u0131r; \u201cBu incelemeler, insanlar\u0131n istedikleri \u015feyin sadece t\u00fcketime dayal\u0131 bir ya\u015fam oldu\u011fu ve ancak hayatlar\u0131n\u0131 kazanma arac\u0131 olarak \u00e7al\u0131\u015ft\u0131klar\u0131 fikrini sorgulamaktad\u0131r. Kendilerine \u00e7al\u0131\u015fmaks\u0131z\u0131n rahat ya\u015famalar\u0131na yetecek kadar miras kalm\u0131\u015f olsayd\u0131 \u00e7al\u0131\u015fmaya devam edip etmeyecekleri soruldu\u011fu zaman, % 80\u2019i \u00e7al\u0131\u015fmay\u0131 s\u00fcrd\u00fcrece\u011fini s\u00f6yledi.<\/em>\u201d[19]<\/sup><\/a><\/p>\n

Zaten Marx\u2019\u0131n \u00e7al\u0131\u015fman\u0131n ortadan kald\u0131r\u0131lmas\u0131ndan bahsederken kastetti\u011fi esasen kapitalist \u00e7al\u0131\u015fma d\u00fczeninin ve i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn ortadan kald\u0131r\u0131lmas\u0131d\u0131r. Marx, insan\u0131n yarat\u0131c\u0131 etkinli\u011fini geni\u015fletece\u011fi, gereksinim ve yetenekleri a\u00e7\u0131s\u0131ndan ki\u015fisel \u2018zenginli\u011fi\u2019ni art\u0131rabilece\u011fi bir \u00e7al\u0131\u015fma d\u00fczenini insan olma s\u00fcrecinin ko\u015fulu olarak ortaya koyar. Onun \u2018ortadan kald\u0131r\u0131lmal\u0131\u2019 dedi\u011fi, kapitalist toplumun yabanc\u0131la\u015ft\u0131r\u0131c\u0131 ve y\u0131k\u0131c\u0131 \u00e7al\u0131\u015fma d\u00fczenidir; i\u015fb\u00f6l\u00fcm\u00fc ortadan kald\u0131r\u0131l\u0131p bu yabanc\u0131la\u015fma a\u015f\u0131l\u0131nca \u00e7al\u0131\u015fma \u2018\u00f6zg\u00fcrle\u015ftirici bir etkinlik\u2019 olabilir. \u201c\u00c7ekici \u00e7al\u0131\u015fma, bireyin kendini ger\u00e7ekle\u015ftirmesi haline gelebilir<\/em>.\u201d[20]<\/sup><\/a> Bilhassa \u00e7al\u0131\u015fma d\u00fczenindeki bu k\u00f6kl\u00fc d\u00f6n\u00fc\u015f\u00fcm i\u00e7in gerekli ve yeterli toplumsal ko\u015fullar ve \u00fcretim ili\u015fkileri de yine insan\u0131n \u00fcretici etkinli\u011fiyle yarat\u0131lacakt\u0131r.<\/p>\n

Lenin, toplumsal eme\u011fin kom\u00fcnist \u00f6rg\u00fctleni\u015fine dair \u015funlar\u0131 s\u00f6yler: \u201c[\u2026] hem toprak sahiplerinin hem de kapitalistlerin boyunduru\u011fundan kurtulmu\u015f \u00e7al\u0131\u015fan insanlar\u0131n kendi \u00f6zg\u00fcr ve bilin\u00e7li disiplinine dayan\u0131r. Bu yeni disiplin g\u00f6kten zembille inmedi\u011fi gibi, imanl\u0131 dileklerden de do\u011fmaz, b\u00fcy\u00fck \u00f6l\u00e7ekli kapitalist \u00fcretimin maddi ko\u015fullar\u0131ndan ve yaln\u0131zca onlardan kaynaklan\u0131r<\/em>.\u201d[21]<\/sup><\/a><\/p>\n

BO\u015e ZAMAN \u0130HT\u0130YACI <\/strong><\/p>\n

Bertrand Russell \u201cAylakl\u0131\u011fa \u00d6vg\u00fc\u201d isimli kitab\u0131nda \u201cmutlulu\u011fa giden yol, refaha giden yol, \u00e7al\u0131\u015fman\u0131n \u00f6rg\u00fctl\u00fc bir d\u00fczen i\u00e7inde azalt\u0131lmas\u0131ndan ge\u00e7er<\/em>\u201d der ve ideal olarak \u201cl\u00fcks i\u00e7inde tembel bir ya\u015fam<\/em>\u201d s\u00fcrd\u00fcrece\u011fimizi s\u00f6yler.[22]<\/sup><\/a> Gorz, Mill ve kimi \u2018\u00e7al\u0131\u015fma kar\u015f\u0131t\u0131\u2019 d\u00fc\u015f\u00fcn\u00fcrler ile bu g\u00f6r\u00fc\u015fler olduk\u00e7a uyumludur.<\/p>\n

\u00c7al\u0131\u015fman\u0131n gerekli ko\u015fullar yarat\u0131ld\u0131\u011f\u0131nda \u00f6zg\u00fcrle\u015ftirici bir etkinlik olaca\u011f\u0131n\u0131 belirtmi\u015ftik. Bo\u015f zaman ise, Gorz\u2019un aksine Marx\u2019ta \u00e7al\u0131\u015fma etkinli\u011finin alternatifi olarak \u2018kar\u015f\u0131s\u0131nda\u2019 de\u011fil onun \u2018yan\u0131nda\u2019 yer al\u0131r. \u00c7\u00fcnk\u00fc bo\u015f zaman da \u00e7al\u0131\u015fma etkinli\u011fi gibi toplumsal ko\u015fullar i\u00e7erisinde \u00f6zg\u00fcrle\u015ftirici ve \u00fcretici olabilir. \u00c7al\u0131\u015fmaya gereksinim duyuldu\u011fu oranda dinlenmek, rahatlamak ya da \u00e7al\u0131\u015fma etkinli\u011finde kar\u015f\u0131lanmayan \u00f6zg\u00fcrle\u015ftirici etkinliklerin (bal\u0131k tutmak, kitap okumak vs.) kar\u015f\u0131lanabilmesi i\u00e7in \u00e7al\u0131\u015fman\u0131n d\u0131\u015f\u0131nda kalan bir zamana, yani bo\u015f zamana gereksinim duyulur. Marx, \u201chem bo\u015f zaman hem de daha y\u00fcksek etkinlikler i\u00e7in<\/em>\u201d \u00f6zg\u00fcr, \u00e7al\u0131\u015f\u0131lmayan zamana olan ihtiyac\u0131 vurgular.[23]<\/sup><\/a> Ancak bo\u015f zamana, bo\u015f zamanda yap\u0131lmak istenen etkinliklere olan ihtiya\u00e7lar da \u00e7al\u0131\u015fma etkinli\u011fi kadar toplumsal ve tarihseldir. \u00c7al\u0131\u015fma etkinli\u011fi ortadan kald\u0131r\u0131l\u0131p yerine bo\u015f zaman\u0131n koyuldu\u011fu bir d\u00fczende \u2018\u00f6zerk ve yarat\u0131c\u0131 etkinlikler\u2019 kendili\u011finden bir ihtiya\u00e7 haline gelmeyecektir. Bo\u015f zamanda yap\u0131labilecek olan bu etkinliklere dair ihtiya\u00e7lar ve istekler de toplumsal ko\u015fullar\u0131n \u00fcr\u00fcn\u00fcd\u00fcr. Jahoda\u2019n\u0131n ara\u015ft\u0131rmalar\u0131 bu a\u00e7\u0131dan \u00f6nemli veriler sunar: \u201c\u0130nsanlar, i\u015fsiz b\u0131rak\u0131ld\u0131klar\u0131nda bo\u015f zaman etkinliklerini, kul\u00fcplere ve g\u00f6n\u00fcll\u00fc organizasyonlara kat\u0131lmay\u0131, \u00fccretsiz k\u00fct\u00fcphaneden yararlanmay\u0131, okumay\u0131 fiilen azaltm\u0131\u015flard\u0131r.<\/em>\u201d[24]<\/sup><\/a><\/p>\n

Nitekim \u00e7al\u0131\u015f\u0131lmayan, bo\u015f zamanda yap\u0131lan etkinlikler de asl\u0131nda kapitalizmin \u00fcr\u00fcn\u00fcd\u00fcr, \u00e7\u00fcnk\u00fc kapitalizm \u00f6ncesi toplumsal d\u00fczenlerde b\u00f6yle bir bo\u015f zaman tan\u0131m\u0131 yapmak m\u00fcmk\u00fcn de\u011fil. Sayers\u2019in \u00f6zellikle modern sanayi \u00f6ncesine dair aktard\u0131\u011f\u0131 ara\u015ft\u0131rmalar g\u00f6steriyor ki, \u00e7al\u0131\u015fma d\u0131\u015f\u0131nda kalan zaman\u0131 daha \u2018aktif\u2019 ve \u2018yarat\u0131c\u0131\u2019 kullanmak bizzat modern sanayinin geli\u015fiminin \u00fcr\u00fcn\u00fcd\u00fcr. \u0130ngiliz tarih\u00e7i E. P. Thompson\u2019a g\u00f6re \u201c\u0130ngiltere\u2019de sanayi devriminden \u00f6nceki pop\u00fcler k\u00fclt\u00fcr bir\u00e7ok bak\u0131mdan k\u0131s\u0131r, entelekt\u00fcel olarak bo\u015f ve canland\u0131r\u0131c\u0131l\u0131ktan yoksun<\/em>\u201ddu.[25]<\/sup><\/a><\/p>\n

Kapitalizmin, bo\u015f zaman\u0131n doyurucu, aktif kullan\u0131lmas\u0131 a\u00e7\u0131s\u0131ndan ilerici ve uygarla\u015ft\u0131r\u0131c\u0131 rol\u00fcne ra\u011fmen bug\u00fcn geldi\u011fi a\u015famayla b\u00f6yle bir doyurucu, \u00f6zg\u00fcrle\u015ftirici ve yarat\u0131c\u0131 bo\u015f zaman etkinli\u011finden bahsetmek pek m\u00fcmk\u00fcn de\u011fil. \u00c7\u00fcnk\u00fc kapitalizmin y\u0131k\u0131c\u0131 \u00e7al\u0131\u015fma d\u00fczeni, bug\u00fcn \u00e7o\u011fu insana bo\u015f zamanda \u2018dinlenmek\u2019ten ba\u015fka bir etkinlik olana\u011f\u0131 tan\u0131m\u0131yor, hatta onu bile olduk\u00e7a s\u0131n\u0131rl\u0131 tan\u0131yor. Kapitalizm ile birlikte geli\u015fen \u00fcretici g\u00fc\u00e7lerin \u00fcr\u00fcn\u00fc olan bo\u015f zaman gereksinimi, bug\u00fcn a\u00e7\u0131s\u0131ndan kapitalist \u00fcretim ili\u015fkilerinin kendisinin olu\u015fturdu\u011fu \u00fcretici g\u00fc\u00e7lere \u2018ayak ba\u011f\u0131\u2019 olmas\u0131 nedeniyle yeterince geli\u015ftirilebilir ve doyurulabilir durumda de\u011fildir. Bu geli\u015ftirilebilir veya doyurulabilir olma durumundan da yine evrensel-tarih \u00fcst\u00fc standartlar anla\u015f\u0131lmamal\u0131d\u0131r, nihayetinde yetenekler ve ihtiya\u00e7lar da toplumsal geli\u015fmenin \u00fcr\u00fcn\u00fcd\u00fcr ve tarihseldir. Kom\u00fcnizm de bu ba\u011flamda tarih \u00fcst\u00fc bir ideal de\u011fil, kapitalizmin kendisinin var etti\u011fi \u00e7al\u0131\u015fma ve bo\u015f zaman gereksinimini kar\u015f\u0131layamamas\u0131na yap\u0131lan bir ele\u015ftiridir, \u00e7al\u0131\u015fman\u0131n ve bo\u015f zaman\u0131n \u201ckapitalizmin bo\u011fucu k\u0131s\u0131tlamalar\u0131ndan \u00f6zg\u00fcrle\u015ftirilmesidir.<\/em>\u201d [26]<\/sup><\/a><\/p>\n

Bo\u015f zamana yap\u0131lan onca mutlakla\u015ft\u0131r\u0131c\u0131 yorumun aksine Marksizme g\u00f6re, bu t\u00fcrden bir \u201c\u00f6zg\u00fcrl\u00fck d\u00fcnyas\u0131\u201d (bo\u015f zaman), ancak \u00f6zg\u00fcrle\u015ftirici bir \u201cgereklilik d\u00fcnyas\u0131n\u0131n\u201d (\u00e7al\u0131\u015fman\u0131n) bir geli\u015fimi olarak, tamamlay\u0131c\u0131s\u0131 olarak ortaya koyulabilir. Yabanc\u0131la\u015ft\u0131r\u0131c\u0131 ve y\u0131k\u0131c\u0131 bir gereklilik d\u00fcnyas\u0131n\u0131n ortadan kald\u0131r\u0131lmas\u0131yla kendili\u011finden bir yarat\u0131c\u0131 \u00f6zg\u00fcrl\u00fck d\u00fcnyas\u0131na ula\u015fmak m\u00fcmk\u00fcn de\u011fildir. Bo\u015f zaman\u0131n kendisi tarihsel bir ihtiya\u00e7t\u0131r, onun kullan\u0131m\u0131 ise \u00e7al\u0131\u015fman\u0131n d\u0131\u015f\u0131nda kalan saatlerde salt \u2018aylakl\u0131k\u2019 olmaktan \u00e7\u0131kar\u0131l\u0131p \u00f6zerk, aktif, yarat\u0131c\u0131 ve \u00f6zg\u00fcrle\u015ftirici geli\u015fimiyle, \u00f6zg\u00fcr insan geli\u015fimine katk\u0131 sa\u011flayabilecek toplumsal ko\u015fullarda yap\u0131ld\u0131\u011f\u0131 takdirde \u201c\u00f6zg\u00fcrl\u00fck d\u00fcnyas\u0131na\u201d ula\u015ft\u0131r\u0131r.<\/p>\n

\u015eunu da belirtmek gerekir ki; Marx, \u00e7al\u0131\u015fman\u0131n ortadan kald\u0131r\u0131lmas\u0131n\u0131 de\u011fil ancak olabildi\u011fince \u2018azalt\u0131lmas\u0131\u2019 gerekti\u011fini de vurgular. Bo\u015f zamana yap\u0131lan vurgu ancak bu yorumun devam\u0131 olarak okunabilir. Sadece olabildi\u011fince azalt\u0131lan ve herkesin \u2018ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131layabilece\u011fi\u2019 \u00e7al\u0131\u015fma saatlerinin oldu\u011fu bir toplumsal d\u00fczende bo\u015f zaman\u0131n etkin ve yarat\u0131c\u0131 kullan\u0131lmas\u0131 m\u00fcmk\u00fcnd\u00fcr. G\u00fcn\u00fcm\u00fczde baz\u0131 \u00fclkelerde \u00e7al\u0131\u015fma saatlerinin d\u00fc\u015f\u00fcr\u00fclmemesi, hatta daha uzun, esnek \u00e7al\u0131\u015fma saatlerinin g\u00fcndem olmas\u0131 kapitalizmin ihtiya\u00e7lar\u0131yla ilgilidir. Sosyalizmin ve kom\u00fcnizmin esas amac\u0131 ve e\u011filimi insan\u0131n yeteneklerinin ve ihtiya\u00e7lar\u0131n\u0131n \u00f6zg\u00fcrce kar\u015f\u0131lanmas\u0131 ve geli\u015ftirilmesidir. Bu da \u00e7al\u0131\u015fma saatlerinin azalt\u0131lmas\u0131 ve bo\u015f zaman\u0131n\u0131 \u00f6zg\u00fcr, yarat\u0131c\u0131 ve \u00fcretici kullanan kom\u00fcnist insan tipinin olu\u015fmas\u0131yla m\u00fcmk\u00fcnd\u00fcr. G\u00fcn\u00fcm\u00fcz bilimsel ve teknolojik geli\u015fmeleri b\u00f6yle bir toplumsal d\u00fczenin nesnel ko\u015fullar\u0131n\u0131n \u00e7ok daha h\u0131zl\u0131 bir \u015fekilde olu\u015fmas\u0131n\u0131 sa\u011flar. Onlar\u0131n toplumsal ihtiya\u00e7lara ve planlamaya dayanan do\u011fru kullan\u0131m\u0131 ise Marx\u2019\u0131n tarif etti\u011fi \u201csabah avlanan<\/em>\u201d, \u201c\u00f6\u011fleden sonra bal\u0131k tutan<\/em>\u201d, \u201cak\u015fam hayvan yeti\u015ftiricili\u011fi yapan<\/em>\u201d, \u201cak\u015fam yeme\u011finden sonra da ele\u015ftiri yapan<\/em>\u201d insan tipine ula\u015ft\u0131r\u0131r.[27]<\/sup><\/a><\/p>\n

\u201cKom\u00fcnizm b\u00fct\u00fcn insani duyu ve \u00f6zelliklerin eksiksiz \u00f6zg\u00fcrle\u015fmesidir, ama b\u00f6yle bir \u00f6zg\u00fcrle\u015fmeyi olanakl\u0131 k\u0131lan, bu duyu ve \u00f6zelliklerin \u00f6znel ve nesnel olarak insani hale gelmesidir.<\/em>\u201d[28]<\/sup><\/a><\/p>\n

ROUSSEAU VE MARX<\/strong><\/p>\n

\u201c\u0130nsan \u00f6zg\u00fcr do\u011far, oysa her yerde zincire vurulmu\u015ftur.<\/em>\u201d[29]<\/sup><\/a> Bu c\u00fcmle hem Toplum S\u00f6zle\u015fmesi<\/em>\u2019nin ilk c\u00fcmlesi hem de Rousseau\u2019nun g\u00f6r\u00fc\u015flerinin kusursuz bir ifadesidir. Bir\u00e7ok d\u00fc\u015f\u00fcn\u00fcr gibi toplumsal e\u015fitsizli\u011fin kayna\u011f\u0131n\u0131 bulmaya \u00e7al\u0131\u015fan Rousseau\u2019ya g\u00f6re uygarl\u0131k ya da modern toplum; iyili\u011fi, erdemli olmay\u0131 bilen, k\u00f6t\u00fcl\u00fc\u011f\u00fc bilmeyen do\u011fal durumdaki \u00f6zg\u00fcr ve mutlu insan\u0131 yozla\u015ft\u0131r\u0131r ve t\u00fcm k\u00f6t\u00fcl\u00fcklerin kayna\u011f\u0131d\u0131r.[30]<\/sup><\/a> Rousseau\u2019ya g\u00f6re ihtiya\u00e7lar alan\u0131 da durmaks\u0131z\u0131n b\u00fcy\u00fcyen bir \u2018\u00f6zg\u00fcrs\u00fczl\u00fck d\u00fcnyas\u0131\u2019 olu\u015fturur. Bu nedenle ihtiya\u00e7lar\u0131n artmas\u0131 iyi de\u011fildir ve yoksullu\u011fumuzun ve eksikli\u011fimizin sebebi modern toplumun ortaya \u00e7\u0131kard\u0131\u011f\u0131 yeni ihtiya\u00e7lard\u0131r.<\/p>\n

Marx da insan do\u011fas\u0131n\u0131n ve gereksinimlerin toplumsal ve tarihsel oldu\u011fu konusunda Rousseau\u2019ya kat\u0131l\u0131r. Ancak ona g\u00f6re ihtiya\u00e7lar\u0131m\u0131z\u0131n artmas\u0131 sorunun sebebi de\u011fil, sonucudur. Ayr\u0131ca insan ihtiya\u00e7lar\u0131n\u0131n artmas\u0131, insan do\u011fas\u0131n\u0131n geli\u015fmesine katk\u0131 sa\u011flar. \u0130nsan do\u011fas\u0131 tarihsel olarak de\u011fi\u015fir ancak Rousseau\u2019nun aksine Marx\u2019a g\u00f6re bu de\u011fi\u015fim ilericidir, yani insan do\u011fas\u0131n\u0131n geli\u015fimine katk\u0131 sa\u011flar. Bizden \u00f6nceki nesillerin hayal g\u00fc\u00e7lerini a\u015fan bir\u00e7ok \u015fey g\u00fcn\u00fcm\u00fcz toplumu i\u00e7in s\u0131radan \u015feylerdir. 20 y\u0131l \u00f6ncesinde ula\u015f\u0131lmak i\u00e7in arzulanan, talep edilen nesneler bug\u00fcn s\u0131radan bir insan i\u00e7in s\u0131radan bir gereksinimden ibaret olabilir. Fransa\u2019y\u0131 sallayan Sar\u0131 Yelekliler\u2019den \u00f6rnek verirsek; 30-40 y\u0131l \u00f6nce Frans\u0131z ta\u015fra emek\u00e7isi i\u00e7in motorlu ta\u015f\u0131tlar, \u2018arzu edilen\u2019 l\u00fcks bir t\u00fcketim arac\u0131yken bug\u00fcn, akaryak\u0131t zamm\u0131n\u0131n neredeyse b\u00fct\u00fcn ta\u015fra emek\u00e7ilerini etkiledi\u011fi ve h\u00fck\u00fcmet kar\u015f\u0131t\u0131 protestolara d\u00f6n\u00fc\u015fmesine etki edecek temel \u2018ihtiya\u00e7\u2019lardan biri haline gelmi\u015ftir. T\u00fcrkiye emek\u00e7ileri i\u00e7in bir \u2018arzu\u2019 olan \u2018ev sahibi olma\u2019 durumu, sendikal ve sosyal haklar a\u00e7\u0131s\u0131ndan daha ileride olan Avrupa emek\u00e7ileri i\u00e7in \u2018s\u0131radan bir ihtiya\u00e7\u2019 olarak g\u00f6r\u00fclebilir.<\/p>\n

Sayers, Marx\u2019\u0131n ihtiya\u00e7lar\u0131n geli\u015fimine dair g\u00f6r\u00fc\u015flerini \u015f\u00f6yle ifade eder: \u201cG\u00fc\u00e7lerimiz ve yeteneklerimiz geli\u015ftik\u00e7e, yeni gereksinimler ortaya \u00e7\u0131kar; ve yeni gereksinimlerin do\u011fmas\u0131, yeri gelince, yeni g\u00fc\u00e7lerin ve yeteneklerin geli\u015fimini kam\u00e7\u0131lar.<\/em>\u201d[31]<\/sup><\/a> Yani Rousseau\u2019nun iddia etti\u011finin aksine ihtiya\u00e7lar\u0131n geli\u015fmesi, yozla\u015fman\u0131n de\u011fil \u00f6zg\u00fcrle\u015fmenin ifadesidir. \u00c7\u00fcnk\u00fc Marx\u2019ta ihtiya\u00e7larla \u00fcretici g\u00fc\u00e7lerin bir diyalekti\u011fi vard\u0131r. \u0130nsan\u0131n kendisini ger\u00e7ekle\u015ftirmesi yaln\u0131zca ihtiya\u00e7lar\u0131n kar\u015f\u0131lanmas\u0131n\u0131 de\u011fil, yeni ihtiya\u00e7lar\u0131n geli\u015fmesini de i\u00e7erir.<\/p>\n

ANAL\u0130T\u0130K M\u0130 TAR\u0130HSELL\u0130K M\u0130?<\/strong><\/p>\n

Kapitalizm ahlaksal veya mant\u0131ksal olarak ele\u015ftirilebilir mi? Ele\u015ftirilebilirse Marksizm bu ele\u015ftirel bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 nereden al\u0131r? Ele\u015ftirel yakla\u015f\u0131m tarih \u00fcst\u00fc-evrensel standartlara ihtiya\u00e7 duymaz m\u0131? Tarihsel materyalizmde bu t\u00fcrden standartlar var m\u0131? Bu sorular Analitik Marksizm ekol\u00fcn\u00fcn Marksizmi ele\u015ftirmek ve geli\u015ftirmek i\u00e7in sordu\u011fu sorulard\u0131r. Analitik Marksistler bu sorular\u0131n yan\u0131t\u0131na ise tarihsel materyalist y\u00f6ntemle de\u011fil analitik felsefenin \u00e7e\u015fitli kavramlar\u0131yla yan\u0131t verilebilece\u011fini iddia eder. \u00c7\u00fcnk\u00fc onlara g\u00f6re Marksizm ahlaksal ve mant\u0131ksal a\u00e7\u0131dan \u00e7o\u011fu zaman ikircikli, paradoksal hatta \u00e7eli\u015fkili tutumlar al\u0131r.[32]<\/sup><\/a> Marx\u2019\u0131n kapitalizm ele\u015ftirisi \u2018ahlaksal\u2019 de\u011fildir, b\u00f6ylece kapitalizm \u2018adaletsiz\u2019 olmakla bile su\u00e7lanmaz. \u00d6rne\u011fin; \u201cemek g\u00fcc\u00fcn\u00fcn tam bedeli i\u015f\u00e7iye \u00f6denir<\/em>\u201d[33]<\/sup><\/a> Wood\u2019a g\u00f6re Marksizmde \u201cbir i\u015flem, \u00fcretim bi\u00e7imiyle uyum sa\u011flarsa adildir, \u00fcretim bi\u00e7imiyle \u00e7eli\u015firse adaletsizdir<\/em>.\u201d Ancak b\u00f6yle indirgeyici yakla\u015f\u0131mlara gerek yoktur; \u201cKapitalizm, insanlar\u0131 nas\u0131l a\u00e7 b\u0131rakt\u0131\u011f\u0131, k\u00f6lele\u015ftirdi\u011fi ve yabanc\u0131la\u015ft\u0131rd\u0131\u011f\u0131 g\u00f6sterilerek herhangi bir ideolojik mu\u011flakl\u0131k ya da yan\u0131lsama olmaks\u0131z\u0131n mahkum edilebilir.<\/em>\u201d[34]<\/sup><\/a> Kapitalizmin insanl\u0131k-d\u0131\u015f\u0131 veya insan do\u011fas\u0131na ayk\u0131r\u0131 y\u00f6nlerine i\u015faret etmek yeterlidir.<\/p>\n

Marx\u2019\u0131n as\u0131l derdinin kapitalizmi ahlaksal olarak ele\u015ftirmek olmad\u0131\u011f\u0131 konusunda bu ekol\u00fcn s\u00f6yledi\u011fi \u00e7o\u011fu \u015fey do\u011frudur. Sayers\u2019e g\u00f6re Marx\u2019\u0131n \u00f6nceli\u011fi bir etik kuram\u0131 ortaya koymak de\u011fildi, Ollman\u2019a g\u00f6re ise Marx\u2019\u0131n bir etik kuram\u0131 hi\u00e7bir zaman olmam\u0131\u015ft\u0131.[35]<\/sup><\/a> \u00c7\u00fcnk\u00fc b\u00f6yle bir etik kuram\u0131 iki d\u00fc\u015f\u00fcn\u00fcr a\u00e7\u0131s\u0131ndan da tarihsel materyalist d\u00fcnya g\u00f6r\u00fc\u015f\u00fcyle \u00e7eli\u015fkilidir ve evrensel ilkeler i\u00e7erir. Marx, ele\u015ftirel bir yakla\u015f\u0131m i\u00e7in evrensel-tarih \u00fcst\u00fc standartlara ihtiya\u00e7 duymaz, \u00e7\u00fcnk\u00fc mevcut kurulu d\u00fczen ve toplumsal ili\u015fkiler hali haz\u0131rda \u00e7eli\u015fkilerle doludur ve ele\u015ftirel yakla\u015f\u0131m\u0131n do\u011fdu\u011fu \u00e7eli\u015fkiler buradad\u0131r. Bu nedenle ele\u015ftirel d\u00fc\u015f\u00fcnmeyi bilen, kar\u015f\u0131tl\u0131\u011f\u0131 ve olumsuzlamay\u0131 yapabilecek bir \u00f6znenin \u2018tarihin d\u0131\u015f\u0131ndan\u2019 gelmesi gerekmez. Toplumsal d\u00fczenin olumsuz, \u00e7eli\u015fkili g\u00fc\u00e7leri \u00f6zne (bilin\u00e7) taraf\u0131ndan kavran\u0131r ve d\u00fc\u015f\u00fcncede yans\u0131t\u0131l\u0131r. Ele\u015ftirel yakla\u015f\u0131m\u0131n kayna\u011f\u0131 nedir sorusu Marx\u2019\u0131n yan\u0131tlamad\u0131\u011f\u0131 bir soru de\u011fildir, ona g\u00f6re t\u00fcm fikirler toplumsal ve tarihseldir; ancak bu ba\u011flamda da ideolojiktir. \u201cE\u011fer kuram, teoloji, felsefe, etik vb. var olan ili\u015fkilerle \u00e7eli\u015fkiye d\u00fc\u015ferse, bu ancak var olan toplumsal ili\u015fkiler var olan \u00fcretim g\u00fc\u00e7leriyle \u00e7eli\u015fkiye d\u00fc\u015ft\u00fc\u011f\u00fc i\u00e7in meydana gelir.<\/em>\u201d[36]<\/sup><\/a> Her somut durum \u00e7eli\u015fkilidir, nihai ve sonlu de\u011fil de\u011fi\u015febilir ve ge\u00e7icidir; \u201ckat\u0131 olan her \u015fey buharla\u015f\u0131r.<\/em>\u201d<\/p>\n

Ahlak, adalet, hak gibi kavramlar da Marx\u2019\u0131n tarihsellik ve toplumsall\u0131k s\u00fczgecinden ge\u00e7er, ona g\u00f6re bu t\u00fcr kavramlar da ideolojiktir, toplumsal geli\u015fmenin \u00fcr\u00fcn\u00fcd\u00fcr; sonlu ve nihai bir yakla\u015f\u0131m m\u00fcmk\u00fcn de\u011fildir. Marx\u2019ta ahlaka tarihsel bakmak, tarihe ahlaksal bakmaya tercih edilir. Marx\u2019\u0131n esas derdinin kapitalizmi ahlaksal olarak ele\u015ftirmek veya adaletsizlikle mahkum etmek olmad\u0131\u011f\u0131n\u0131 s\u00f6ylemi\u015ftik. Ancak Sayers\u2019e g\u00f6re Marx\u2019\u0131n yaz\u0131lar\u0131nda bu t\u00fcrden yakla\u015f\u0131mlara yine de rastlan\u0131r. Marx\u2019a g\u00f6re kapitalist zenginlik, \u201cyabanc\u0131la\u015fm\u0131\u015f emek zaman\u0131n\u0131n \u00e7al\u0131nmas\u0131<\/em>\u201dna dayan\u0131r. Ayr\u0131ca \u201csoygun<\/em>\u201d, \u201cya\u011fma<\/em>\u201d, \u201ctalan<\/em>\u201d, \u201cgasp<\/em>\u201d, vb. kavramlar kapitalizmi ele\u015ftirirken Marx\u2019\u0131n kulland\u0131\u011f\u0131 kavramlard\u0131r.[37]<\/sup><\/a> Marx\u2019\u0131n akla ve mant\u0131ksal d\u00fc\u015f\u00fcnceye merkezi bir konum atfetmemesine ra\u011fmen akla ve mant\u0131\u011fa \u2018ayk\u0131r\u0131\u2019 oldu\u011fu i\u00e7in kapitalizmi ele\u015ftirdi\u011fine dahi rastlan\u0131r.<\/p>\n

Burada \u0131srarla vurgulamak gerekir ki Marksizm, toplumsal ve bilimsel bir d\u00fcnya g\u00f6r\u00fc\u015f\u00fcd\u00fcr. Temel amac\u0131 da d\u00fcnyay\u0131 ve toplumsal d\u00fczeni anlamak, onu ilerleten yasalar\u0131 \u00e7\u00f6z\u00fcmlemek ve onu de\u011fi\u015ftirmektir. Marx bu nedenle hem kapitalizm hem de kom\u00fcnizme dair yaz\u0131lar\u0131nda ahlaksal ilkelere ba\u015fvurmaktan ka\u00e7\u0131n\u0131r. \u201cKom\u00fcnistlerin teorik \u00f6nermeleri asla \u015fu ya da bu s\u00f6z\u00fcm ona evrensel reformcu taraf\u0131ndan icat edilen ya da ke\u015ffedilen d\u00fc\u015f\u00fcncelere, ilkelere dayanmaz. Bu \u00f6nermeler var olan bir s\u0131n\u0131f m\u00fccadelesinin, g\u00f6zlerimizin \u00f6n\u00fcnde s\u00fcreduran tarihi bir hareketin fiili ili\u015fkilerinin genel birer ifadesidir, o kadar.<\/em>\u201d[38]<\/sup><\/a><\/p>\n

Marx i\u00e7in kom\u00fcnizm fikri de insanl\u0131\u011f\u0131n ahlaksal bir yard\u0131m \u00e7\u0131\u011fl\u0131\u011f\u0131yla, insani bir hayk\u0131r\u0131\u015fla ya da kapitalizmin barbarl\u0131\u011f\u0131n\u0131n giderek ac\u0131mas\u0131z bir hal almas\u0131yla de\u011fil, tarihsel yasalar\u0131n i\u00e7eri\u011finin kavranmas\u0131yla olu\u015fur. Marx\u2019\u0131n kapitalizm analizi do\u011fru ise \u2013ki yanl\u0131\u015f oldu\u011funa dair tutarl\u0131 bir g\u00f6r\u00fc\u015f yoktur- kom\u00fcnizm, kom\u00fcnistlerin ideali ya da \u00f6znel tercihi de\u011fil, \u201ctarihsel s\u00fcrecin nesnel e\u011filimi ve en yak\u0131n ere\u011fidir.<\/em>\u201d [39]<\/sup><\/a><\/p>\n

SONU\u00c7 YER\u0130NE <\/strong><\/p>\n

\u0130nsan do\u011fas\u0131na dair tart\u0131\u015fmalarda Marx\u2019\u0131n tutumu ve yorumu gayet a\u00e7\u0131kt\u0131r. \u0130nsan do\u011fal, toplumsal, tarihsel, \u00fcretici ve aktif varl\u0131kt\u0131r. Marx\u2019ta insan kendi etkinli\u011finin hem \u00f6znesi hem de nesnesidir. Onun insan\u0131 toplumsal ili\u015fkiler i\u00e7erisinde var olur ve \u00fcretici-aktif varl\u0131klar olarak toplumsal d\u00fczenin var olan \u00e7eli\u015fkilerini ortadan kald\u0131racak olan, \u2018tarih yapacak\u2019 olan \u00f6znedir. \u0130nsan ve insan do\u011fas\u0131n\u0131n geli\u015fimi de ancak bu diyalektikle kavranabilir.<\/p>\n

Onun insan\u0131 da insan do\u011fas\u0131 da pragmatistlerin ve klasik iktisat\u00e7\u0131lar\u0131n sonsuz arzu ve ihtiya\u00e7lara sahip yarat\u0131klar\u0131 \u2018homo economicus\u2019lar\u0131ndan olduk\u00e7a farkl\u0131d\u0131r. \u201cArzular\u0131m\u0131z ve zevklerimiz toplumdan kaynaklan\u0131r; bu nedenle, onlar\u0131, doyurulmalar\u0131na hizmet eden nesnelerle de\u011fil toplumla \u00f6l\u00e7eriz. \u00c7\u00fcnk\u00fc onlar toplumsal bir niteli\u011fe sahiptir, g\u00f6receli bir niteli\u011fe sahiptir.<\/em>\u201d[40]<\/sup><\/a><\/p>\n

Ayr\u0131ca Marx\u2019\u0131n kapitalizm yorumu Marksizmin nas\u0131l bir k\u0131lavuz oldu\u011funu anlamak i\u00e7in olduk\u00e7a \u00f6nemlidir. Kapitalizmin \u201cinsan do\u011fas\u0131na uygun\u201d bir sistem oldu\u011funu s\u00f6yleyenler yal\u0131n ger\u00e7eklere g\u00f6z\u00fcn\u00fc kapat\u0131yor olabilir ancak Marx\u2019\u0131n kuram\u0131 ger\u00e7eklere dayan\u0131yor; kapitalizmi yaln\u0131zca biyolojik insan ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131layamamas\u0131 nedeniyle de\u011fil, kendisinin yaratt\u0131\u011f\u0131 ihtiya\u00e7lar\u0131 kar\u015f\u0131lamamas\u0131 nedeniyle ele\u015ftirir. Bu ele\u015ftiri de evrensel, tarih \u00fcst\u00fc ilkelere de\u011fil, tarihin geli\u015fim yasalar\u0131na dayan\u0131r. \u201cBizim i\u00e7in kom\u00fcnizm kurulacak olan bir gidi\u015fat, ger\u00e7ekli\u011fin kendisini uydurmas\u0131n\u0131 gerektirecek bir ideal de\u011fildir. Biz, \u015fimdiki gidi\u015fata son veren ger\u00e7ek harekete kom\u00fcnizm diyoruz.<\/em>\u201d[41]<\/sup><\/a> Onun kom\u00fcnizm diye tasavvur etti\u011fi ise insanlar\u0131n g\u00fc\u00e7lerini, yeteneklerini, ihtiya\u00e7lar\u0131n\u0131 ve arzular\u0131n\u0131 t\u00fcm\u00fcyle geli\u015ftirebilecekleri, yabanc\u0131la\u015ft\u0131r\u0131c\u0131 ve y\u0131k\u0131c\u0131 olmayan bir toplumsal d\u00fczenden ibarettir. \u2018Eksiksiz insan geli\u015fimi\u2019 ya da \u2018insan\u0131n kendisini ger\u00e7ekle\u015ftirmesi\u2019 tarihsel ve toplumsal geli\u015fmenin sonucudur. Tarih insan do\u011fas\u0131n\u0131n i\u015flemesinin bir sonucuysa, o zaman insan do\u011fas\u0131 da tarihin bir sonucudur.<\/p>\n

[1]<\/sup><\/a> Licthman\u2019dan aktaran Sean Sayers, (2013) Marksizm ve \u0130nsan Do\u011fas\u0131, \u00e7ev: \u015e\u00fckr\u00fc Alpagut, \u0130stanbul: Yordam Kitap.<\/p>\n

[2]<\/sup><\/a> Karl Marx (2017) 1844 El Yazmalar\u0131, \u00e7ev: Murat Belge, Birikim Kitaplar\u0131, \u0130stanbul, sf. 123.<\/p>\n

[3]<\/sup><\/a> Karl Marx ve Friedrich Engels, (2016)\u00a0Alman \u0130deolojisi<\/em>, \u00e7ev: Tongu\u00e7 Ok ve Olcay Gerid\u00f6nmez, Evrensel Bas\u0131m Yay\u0131n, \u0130stanbul, sf. 16.<\/p>\n

[4]<\/sup><\/a> Taner Timur, (2015) Marksizm, \u0130nsan ve Toplum, Yordam Kitap, \u0130stanbul, sf.12, 62<\/p>\n

[5]<\/sup><\/a> Marksizm Timur, \u0130nsan ve Toplum, sf. 71<\/p>\n

[6]<\/sup><\/a> Marksizm Timur, \u0130nsan ve Toplum, sf. 82<\/p>\n

[7]<\/sup><\/a> Marx\u2019tan Aktaran Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf. 214<\/p>\n

[8]<\/sup><\/a> Taner Timur, Marksizm, \u0130nsan ve Toplum, sf. 97<\/p>\n

[9]<\/sup><\/a> Steven ve Hillary Rose, (2018), N\u00f6robilim Zihnimizi De\u011fi\u015ftirebilir mi?, \u00e7ev: Meri\u00e7 \u00d6zt\u00fcrk, Ginko Bilim, \u0130stanbul, sf.16<\/p>\n

[10]<\/sup><\/a> Gorz\u2019dan aktaran Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf.25<\/p>\n

[11]<\/sup><\/a> Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf. 37<\/p>\n

[12]<\/sup><\/a> Mill\u2019den aktaran Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf. 39<\/p>\n

[13]<\/sup><\/a> Marx\u2019tan aktaran Bertell Olman (2015), Yabanc\u0131la\u015fma, \u00c7eviren: Ay\u015feg\u00fcl Kars, \u0130stanbul: Yordam Kitap, sf. 131<\/p>\n

[14]<\/sup><\/a> Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf.57<\/p>\n

[15]<\/sup><\/a> Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf.57<\/p>\n

[16]<\/sup><\/a> Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf. 59<\/p>\n

[17]<\/sup><\/a> Marx\u2019tan aktaran Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf. 69<\/p>\n

[18]<\/sup><\/a> Gorz\u2019dan aktaran Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf. 75<\/p>\n

[19]<\/sup><\/a> Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf. 67<\/p>\n

[20]<\/sup><\/a> Marx\u2019tan aktaran Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf. 71<\/p>\n

[21]<\/sup><\/a> Lenin\u2019den aktaran Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf. 94<\/p>\n

[22]<\/sup><\/a> Bertrand Russell (2004) Aylakl\u0131\u011fa \u00d6vg\u00fc, \u00e7ev: Mete Ergin, \u0130stanbul: Cem Yay\u0131nevi, sf. 11<\/p>\n

[23]<\/sup><\/a> Marx\u2019tan aktaran Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf. 109<\/p>\n

[24]<\/sup><\/a> Jahoda\u2019dan aktaran Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf. 79<\/p>\n

[25]<\/sup><\/a> Thompson\u2019dan aktaran Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf. 89<\/p>\n

[26]<\/sup><\/a> Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf. 93<\/p>\n

[27]<\/sup><\/a> Marx ve Engels,\u00a0Alman \u0130deolojisi, sf.41<\/p>\n

[28]<\/sup><\/a> Marx\u2019tan aktaran Ollman, Yabanc\u0131la\u015fma, sf. 163<\/p>\n

[29]<\/sup><\/a> Jean-Jacques Rousseau (2012), Toplum S\u00f6zle\u015fmesi, \u00e7ev: Vedat G\u00fcnyol, \u0130stanbul: T\u00fcrkiye \u0130\u015f Bankas\u0131 K\u00fclt\u00fcr Yay\u0131nlar\u0131, sf. 4<\/p>\n

[30]<\/sup><\/a> Y\u0131ld\u0131z Silier (2007), \u00d6zg\u00fcrl\u00fck Yan\u0131lsamas\u0131, \u0130stanbul: Yordam Kitap, sf. 52<\/p>\n

[31]<\/sup><\/a> Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf. 105<\/p>\n

[32]<\/sup><\/a> Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf. 160<\/p>\n

[33]<\/sup><\/a> Karl Marx (2015), Kapital I. Cilt, \u00c7ev: Mehmet Selik ve Nail Satl\u0131gan, \u0130stanbul: Yordam Kitap, sf. 176<\/p>\n

[34]<\/sup><\/a> Wood\u2019dan aktaran Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf. 162<\/p>\n

[35]<\/sup><\/a> Ollman, Yabanc\u0131la\u015fma, sf. 92<\/p>\n

[36]<\/sup><\/a> Marx\u2019tan aktaran Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf. 167<\/p>\n

[37]<\/sup><\/a> Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf. 163<\/p>\n

[38]<\/sup><\/a> Marx\u2019tan aktaran Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf. 166<\/p>\n

[39]<\/sup><\/a> Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf. 173<\/p>\n

[40]<\/sup><\/a> Marx\u2019tan aktaran Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf. 189<\/p>\n

[41]<\/sup><\/a> Marx\u2019tan aktaran Sayers, Marksizm ve \u0130nsan Do\u011fas\u0131, sf. 31<\/p>\n","protected":false},"excerpt":{"rendered":"

Ender \u015eiar Arg\u0131n \u2018\u0130nsan do\u011fas\u0131\u2019 kavram\u0131 gerek Marksist felsefede gerekse di\u011fer d\u00fc\u015f\u00fcnsel ak\u0131mlarda veya bilim dallar\u0131nda olduk\u00e7a tart\u0131\u015fmal\u0131 kavramlardan biri. \u201cMarksizm ger\u00e7ek h\u00fcmanizmdir\u201d diyen Sartre\u2019dan anti-h\u00fcmanist bilimsel Marksizm iddias\u0131yla Althusser ve yap\u0131salc\u0131 ak\u0131mlara, \u201c\u00e7al\u0131\u015fmak insan do\u011fas\u0131na ayk\u0131r\u0131d\u0131r\u201d diyen Gorz\u2019dan insan bilincini \u2018biyolojik verilerle\u2019 a\u00e7\u0131klayan n\u00f6robiyolojistlere, toplumsal ili\u015fkileri ki\u015fili\u011fin olu\u015fmas\u0131 a\u00e7\u0131s\u0131ndan belirleyici bir etken olarak g\u00f6rmeyen psikanalistlere kadar bir\u00e7ok d\u00fc\u015f\u00fcn\u00fcr, bilim […]<\/p>\n","protected":false},"author":2,"featured_media":812,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_themeisle_gutenberg_block_has_review":false,"footnotes":""},"categories":[496,389,307],"tags":[],"class_list":["post-811","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-27-sayi-subat-2019","category-kitap-incelemesi","category-ender-siar-argin"],"yoast_head":"\nMarksizm ve insan do\u011fas\u0131<\/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\/2019\/02\/02\/marksizm-ve-insan-dogasi\/\" \/>\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=\"Marksizm ve insan do\u011fas\u0131\" 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