{"id":934,"date":"2019-06-11T11:54:10","date_gmt":"2019-06-11T08:54:10","guid":{"rendered":"https:\/\/teoriveeylem.net\/?p=934"},"modified":"2023-01-17T16:10:21","modified_gmt":"2023-01-17T13:10:21","slug":"adorno-ve-horkheimer-baglaminda-elestirel-teorinin-elestirisi%ef%bb%bf","status":"publish","type":"post","link":"https:\/\/teoriveeylem.net\/tr\/2019\/06\/11\/adorno-ve-horkheimer-baglaminda-elestirel-teorinin-elestirisi%ef%bb%bf\/","title":{"rendered":"Adorno ve Horkheimer ba\u011flam\u0131nda Ele\u015ftirel Teorinin ele\u015ftirisi\ufeff"},"content":{"rendered":"\r\n

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

\u2018Ele\u015ftirel Kuram\u2019 ya da \u2018Ele\u015ftirel Toplum Teorisi\u2019, Frankfurt Okulu teorisyenlerinin \u201ckapitalist toplumun ideolojik ele\u015ftirisi<\/em>\u201d olarak tarif ettikleri yorum ve teorilerinin, bu \u015fekilde an\u0131lmas\u0131n\u0131 tercih ettikleri isimdir. 1923\u2019te Frankfurt\u2019ta kurulan Toplumsal Ara\u015ft\u0131rmalar Enstit\u00fcs\u00fc alt\u0131nda bir araya gelen bir grup teorisyen ve felsefi g\u00f6r\u00fc\u015flerinin yaratt\u0131\u011f\u0131 ekol, bug\u00fcn Frankfurt Okulu ad\u0131yla an\u0131l\u0131yor. Kurulu\u015fundan bir as\u0131r sonra dahi kendisini Frankfurt Okulu\u2019na mensup sayan bir\u00e7ok akademisyen, sosyolog, sanat-edebiyat ele\u015ftirmeninden s\u00f6z edebilmek, Frankfurt Okulu\u2019nun ana hatlar\u0131n\u0131n bug\u00fcn tekrar hat\u0131rlat\u0131lmas\u0131na dair bir ihtiyac\u0131 \u00f6ne \u00e7\u0131kar\u0131yor.<\/p>\r\n\r\n\r\n\r\n

Ele\u015ftirel Toplum Teorisi\u2019ni, Theodor Adorno, Max Horkheimer, k\u0131smen de Herbert Marcuse \u00f6zelinde ele almak, ortaya \u00e7\u0131k\u0131\u015f ko\u015fullar\u0131n\u0131 yeniden hat\u0131rlamak, ba\u015far\u0131s\u0131z bir giri\u015fim olan \u2018de\u011fi\u015ftirici\u2019 bir toplum teorisi olma iddias\u0131n\u0131, yaratt\u0131\u011f\u0131 etkiyi ve g\u00f6rkemli \u00e7\u00f6k\u00fc\u015f\u00fcn\u00fc incelemek bu yaz\u0131daki temel amac\u0131m\u0131z olacakt\u0131r.<\/p>\r\n\r\n\r\n\r\n

Toplumsal Ara\u015ft\u0131rmalar Enstit\u00fcs\u00fc 1923\u2019te kurulmu\u015f, 1924\u2019te de \u00e7al\u0131\u015fmalar\u0131na ba\u015flam\u0131\u015ft\u0131r. Enstit\u00fcn\u00fcn ilk y\u00f6neticileri aras\u0131nda Felix Weil, Friedrich Pollock ve Carl Gr\u00fcnberg say\u0131labilir. Yaz\u0131n\u0131n konusu ve kapsam\u0131 gere\u011fi Gr\u00fcnberg sonras\u0131, yani Horkheimer\u2019\u0131n y\u00f6neticili\u011fe getirildikten sonraki d\u00f6nemi (1930\u2019lar ve sonras\u0131) inceleyece\u011fiz. Ancak Weil ve Gr\u00fcnberg\u2019in enstit\u00fcn\u00fcn ama\u00e7lar\u0131 ve \u00e7al\u0131\u015fma y\u00f6ntemlerine ili\u015fkin konu\u015fmalar\u0131 ve ilk yaz\u0131lar\u0131 Frankfurt Okulu\u2019nun iddias\u0131n\u0131 anlamak a\u00e7\u0131s\u0131ndan \u00f6nemlidir. \u00d6yle ki Weil enstit\u00fcn\u00fcn genel e\u011filimini \u00f6zetleyen ilk belge olarak tarihe ge\u00e7en \u2018Toplumsal Ara\u015ft\u0131rmalar Enstit\u00fcs\u00fcn\u00fcn Olu\u015fturulmas\u0131na \u0130li\u015fkin Memorandum\u2019da kurumun esas hedefini, ekonomik temelden kurumsal ve d\u00fc\u015f\u00fcnsel \u00fcstyap\u0131ya kadar, \u201cb\u00fct\u00fcnselli\u011fi i\u00e7inde toplumsal ya\u015fam\u0131n bilgisi ve kavranmas\u0131<\/em>\u201d olarak a\u00e7\u0131klar.[1]<\/sup><\/a> Gr\u00fcnberg ise y\u00f6netici pozisyonuyla yapt\u0131\u011f\u0131 a\u00e7\u0131l\u0131\u015f konu\u015fmas\u0131nda enstit\u00fcn\u00fcn Marksizme olan ilgisini a\u00e7\u0131k\u00e7a ortaya koyar. \u201cMarksizmin yanda\u015flar\u0131ndan<\/em>\u201d oldu\u011funu kabul etmekte sorun g\u00f6rmeyen, enstit\u00fcn\u00fcn \u00f6ncelikli amac\u0131n\u0131 \u201cher \u015feyin \u00f6tesinde, i\u015f\u00e7i s\u0131n\u0131f\u0131 hareketinin incelenmesi ve sunulmas\u0131<\/em>\u201d olarak ortaya koyan Gr\u00fcnberg, \u201csorunlar\u0131m\u0131z\u0131 \u00e7\u00f6zmede anahtar olarak \u00f6\u011fretilen y\u00f6ntem Marksist y\u00f6ntem olacakt\u0131r<\/em>\u201d diyerek enstit\u00fcn\u00fcn tarihsel materyalizme (ve toplamda Marksizme) olan ilgisini vurguluyordu.[2]<\/sup><\/a> Ancak Weil de Gr\u00fcnberg de -Horkheimer sonras\u0131 d\u00f6nemde a\u00e7\u0131k\u00e7a kan\u0131tlanaca\u011f\u0131 gibi- Ele\u015ftirel Toplum Teorisi\u2019nin g\u00fcncel politika ve toplumsal pratikle olan ba\u011f\u0131n\u0131 olduk\u00e7a belirsiz b\u0131rak\u0131yordu. Hatta Weil, \u00e7al\u0131\u015fmalar\u0131n \u201cparti politikas\u0131na ili\u015fkin d\u00fc\u015f\u00fcncelerden ba\u011f\u0131ms\u0131z<\/em>\u201d ilerleyece\u011fini vurgularken Gr\u00fcnberg de benzer \u015fekilde enstit\u00fcn\u00fcn Marksizm ile kurdu\u011fu ili\u015fkinin \u201cbir parti politikas\u0131 anlam\u0131nda olmay\u0131p, kesinlikle bilimsel bir anlamda<\/em>\u201d olaca\u011f\u0131n\u0131 s\u00f6ylemeyi ihmal etmiyordu.[3]<\/sup><\/a> Bir \u2018toplum teorisi\u2019 olma iddias\u0131n\u0131n ger\u00e7ekle\u015fememesinin en temel sebebi olan teori-pratik ba\u011f\u0131n\u0131n kurulamamas\u0131 Frankfurt Okulu\u2019nun en \u00f6nemli paradoksu olarak karakteristik bir nitelik ta\u015f\u0131r. Yaz\u0131n\u0131n ilerleyen b\u00f6l\u00fcmlerinde bu \u2018kopuklu\u011fun\u2019 nedenleri incelenecek, Ele\u015ftirel Toplum Teorisi\u2019nin bir \u2018toplum\u2019 teorisi olma giri\u015fiminin ba\u015far\u0131s\u0131z sonu\u00e7land\u0131\u011f\u0131 iddia edilecek, akademik-\u00fcstyap\u0131sal niteli\u011fi vurgulanacakt\u0131r.<\/p>\r\n\r\n\r\n\r\n

HORKHEIMER SONRASI D\u00d6NEM<\/strong><\/p>\r\n\r\n\r\n\r\n

1931\u2019de resmen enstit\u00fc m\u00fcd\u00fcr\u00fc olarak atanan Horkheimer tan\u0131d\u0131k bir ba\u015fl\u0131kla a\u00e7\u0131l\u0131\u015f konu\u015fmas\u0131 yaparak Frankfurt Okulu\u2019nun temel ama\u00e7lar\u0131n\u0131 ve iddias\u0131n\u0131 yineler: \u201cToplum Felsefesi\u2019nin Bug\u00fcnk\u00fc Durumu ve Toplumsal Ara\u015ft\u0131rmalar Enstit\u00fcs\u00fc\u2019n\u00fcn Ama\u00e7lar\u0131.<\/em>\u201d Konu\u015fmada Horkheimer ortak \u00e7al\u0131\u015fman\u0131n g\u00fcncel ve d\u00fc\u015f\u00fcnsel sorunlar etraf\u0131nda \u00f6rg\u00fctlenmesi gerekti\u011fini vurgular. \u201cBir b\u00fct\u00fcn olarak insanl\u0131\u011f\u0131n t\u00fcm maddi ve manevi k\u00fclt\u00fcr\u00fcn\u00fc kapsamak<\/em>\u201d hareket noktas\u0131d\u0131r. Ele\u015ftirel teorinin odakland\u0131\u011f\u0131 soru Horkheimer taraf\u0131ndan \u015f\u00f6yle ilan edilir:<\/p>\r\n\r\n\r\n\r\n

\u201cBelirli bir toplumsal grup i\u00e7inde, belirli bir tarihsel d\u00f6nemde, s\u00f6z konusu grubun ekonomik rol\u00fc, bireylerinin ruhsal yap\u0131s\u0131ndaki de\u011fi\u015fmeler ve bir b\u00fct\u00fcn olarak s\u00f6z konusu grup \u00fczerinde bi\u00e7imlendirici etkiye sahip toplum \u00fcr\u00fcn\u00fc olan d\u00fc\u015f\u00fcnce ve kurumlar aras\u0131nda ne gibi ba\u011f\u0131nt\u0131lar kurulabilir?<\/em>\u201d[4]<\/sup><\/a><\/p>\r\n\r\n\r\n\r\n

Okulun Horkheimer taraf\u0131ndan at\u0131lan temelleri Marksizme olduk\u00e7a \u2018sad\u0131k\u2019 g\u00f6r\u00fcn\u00fcyordu. Hatta Marksizmin -tarihsel materyalist d\u00fcnya g\u00f6r\u00fc\u015f\u00fc, ekonomik ili\u015fkilerin son tahlilde belirleyicili\u011fi vb.- \u00f6nemli dayanaklar\u0131 benimsenip ele\u015ftirel kurama \u2018i\u00e7sel\u2019 ve \u2018yap\u0131sal\u2019 bir konum olarak atfedilmeye \u00e7al\u0131\u015f\u0131l\u0131yordu. Toplumsal ger\u00e7ekli\u011fin \u2018yetkin\u2019 bir kavran\u0131\u015f\u0131 a\u00e7\u0131s\u0131ndan \u2018ekonomik altyap\u0131\u2019n\u0131n incelenmesi gereklili\u011fi zorunlu bir y\u00f6ntem olarak ifade ediliyordu. Toplumu inceleme ama\u00e7lar\u0131nda ba\u015fvurulacak tek yetkin y\u00f6ntemin Marksizm oldu\u011fu konusunda Horkheimer\u2019da bir soru i\u015fareti yok gibidir. Ancak toplumu a\u00e7\u0131klamak i\u00e7in geli\u015ftirilen ele\u015ftirel teori Gr\u00fcnberg ve Weil\u2019de oldu\u011fu gibi akademik ve felsefi s\u0131n\u0131rl\u0131l\u0131klar\u0131 a\u015fmaktan uzakt\u0131r. \u0130\u00e7sel bir dina<\/p>\r\n\r\n\r\n\r\n

mik olarak geli\u015ftirilmeye \u00e7al\u0131\u015f\u0131lan Marksizmin \u2018d\u00fcnyay\u0131 de\u011fi\u015ftirme eylemi\u2019yle olan ili\u015fkisi \u00e7o\u011funlukla g\u00f6rmezden gelinir.<\/p>\r\n\r\n\r\n\r\n

GELENEKSEL TEOR\u0130YE KAR\u015eI ELE\u015eT\u0130REL TEOR\u0130<\/strong><\/p>\r\n\r\n\r\n\r\n

1937\u2019de Frankfurt Okulu\u2019nun manifestosu say\u0131lan ve Horkheimer taraf\u0131ndan kaleme al\u0131nan \u201cGeleneksel ve Ele\u015ftirel Teori<\/em>\u201d isimli makalede enstit\u00fcn\u00fcn temel ama\u00e7lar\u0131 yinelenir ve Ele\u015ftirel Toplum Teorisi bu makalede genel hatlar\u0131yla form\u00fcle edilir. Ayn\u0131 makalenin dipnotunda Horkheimer \u2018ele\u015ftirel\u2019 kavram\u0131n\u0131n Kant\u00e7\u0131 bir ele\u015ftirellik anlam\u0131yla kullan\u0131lmad\u0131\u011f\u0131n\u0131 vurgular, \u201ctam olarak, saf akl\u0131n idealist ele\u015ftirisi anlam\u0131nda de\u011fil, ekonomi politi\u011fin diyalektik ele\u015ftirisi anlam\u0131nda<\/em>\u201d kullan\u0131ld\u0131\u011f\u0131n\u0131 a\u00e7\u0131klama gere\u011fi duyar.[5]<\/sup><\/a> Horkheimer\u2019\u0131n \u2018geleneksel teori\u2019 olarak form\u00fcle etti\u011fi teorilerin saf bir entelekt\u00fcel faaliyet olarak g\u00f6r\u00fclmesi ve ele\u015ftirel teorinin geleneksel teorinin yapamad\u0131\u011f\u0131 pratik faaliyetin (s\u0131n\u0131f m\u00fccadelesinin) par\u00e7as\u0131 olma iddias\u0131 ayn\u0131 manifestonun \u00f6nemli noktalar\u0131ndan biridir. Teori kavram\u0131n\u0131n \u00f6zerkle\u015ftirilmesi Horkheimer\u2019a g\u00f6re ideolojik, \u015feyle\u015fmi\u015f, tarih-d\u0131\u015f\u0131 bir kategori meydana getirir. \u201cToplumun bir b\u00fct\u00fcn olarak d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc zorlayan <\/em>[\u2026] teorinin dolays\u0131z sonucu, ba\u011fl\u0131 oldu\u011fu sava\u015f\u0131m\u0131n kesinle\u015fmesidir.<\/em>\u201d[6]<\/sup><\/a> Teorinin, \u2018ele\u015ftirel\u2019 olman\u0131n yan\u0131nda \u2018muhalif\u2019 olma iddias\u0131, s\u00f6z konusu s\u0131n\u0131f sava\u015f\u0131m\u0131na \u2018ba\u011fl\u0131\u2019 olup olmamas\u0131ndaki tutumuyla a\u00e7\u0131klan\u0131r. Horkheimer\u2019\u0131n kavray\u0131\u015f\u0131nda geleneksel teori ile ele\u015ftirel teoriyi birbirinden ay\u0131rt eden nokta, teorinin toplumsal yeniden \u00fcretime yard\u0131mc\u0131 olup olmad\u0131\u011f\u0131na veya bunun tam aksine onu yerle bir edip etmemesine g\u00f6re belirlenir. Bu ele\u015ftirel tutumun esas amac\u0131 da \u2018mevcut toplumsal prati\u011fi\u2019 a\u015fmak, yani mevcut toplumsal d\u00fczeni de\u011fi\u015ftirmektir. Ele\u015ftirel kuramc\u0131 \u201ctek kayg\u0131s\u0131 s\u00f6m\u00fcr\u00fcs\u00fcz topluma yol a\u00e7acak bir geli\u015fmeyi y\u00fckseltmek olan kuramc\u0131d\u0131r.<\/em>\u201d[7]<\/sup><\/a><\/p>\r\n\r\n\r\n\r\n

Horkheimer\u2019a g\u00f6re geleneksel teori pozitivizmin s\u0131n\u0131rl\u0131l\u0131klar\u0131n\u0131 a\u015fmaktan uzakt\u0131r. Geleneksel teorinin temel tezleri ve a\u015f\u0131r\u0131 felsefi tarz\u0131, uzmanla\u015fm\u0131\u015f bilimlerden, \u00f6zellikle de pozitif bilimlerden kaynaklan\u0131r ve yine onlara uygulan\u0131r. Bu nedenle geleneksel kuram insanla ili\u015fki kurmaktan uzakt\u0131r. B\u00f6ylece bilimin toplumsal alandaki i\u015flevi bir yan\u0131lsamaya sebep olur. \u201c[\u2026] bu tasar\u0131mda bilimin ger\u00e7ek toplumsal i\u015flevi, kuram\u0131n insan varolu\u015funda ne<\/em> anlama geldi\u011fi de\u011fil, sadece tarihsel ko\u015fullarda i\u00e7inde \u00fcretildi\u011fi<\/em> yal\u0131t\u0131lm\u0131\u015f alanda ne anlama geldi\u011fi g\u00f6r\u00fcn\u00fcr. Oysa hakikatte, toplumun ya\u015fam\u0131, de\u011fi\u015fik \u00fcretim dallar\u0131n\u0131n toplam \u00e7al\u0131\u015fmas\u0131ndan olu\u015fur.\u201d[8]<\/strong><\/a><\/em><\/p>\r\n\r\n\r\n\r\n

Burada Frankfurt Okulu\u2019nun en \u00e7ok \u00fczerinde durdu\u011fu meselelerden \u2018pozitivizm ele\u015ftirisi\u2019ne y\u00fczeysel de olsa de\u011finmekte fayda var. Frankfurt Okulu teorisyenlerine g\u00f6re pozitivizm, \u2018do\u011fru\u2019 bir toplumsal ya\u015fam kavray\u0131\u015f\u0131na ula\u015famayan yetersiz bir yakla\u015f\u0131md\u0131r. Ayr\u0131ca yaln\u0131zca var olan olguyla ilgilenmek, pozitivizm a\u00e7\u0131s\u0131ndan mevcut toplumsal d\u00fczeni onaylama mevzisini ifade eder, herhangi bir toplumsal d\u00f6n\u00fc\u015f\u00fcm\u00fc engeller ve bir \u2018tahakk\u00fcm\u2019 bi\u00e7imine ve onun yeniden \u00fcretimine katk\u0131 sa\u011flar. Pozitivizmin bu ba\u011flamda ele\u015ftirisi Frankfurt Okulu \u00fcyeleri a\u00e7\u0131s\u0131ndan ileride tekrar de\u011finece\u011fimiz gibi, \u201cge\u00e7 kapitalizm<\/em>\u201d, \u201cara\u00e7sal ak\u0131l<\/em>\u201d, \u201ckapitalist rasyonelle\u015fme<\/em>\u201d ele\u015ftirileriyle birle\u015fir.<\/p>\r\n\r\n\r\n\r\n

Therborn\u2019a g\u00f6re ele\u015ftirel teori, topluma ve insana bak\u0131\u015f\u0131yla, Alman idealizmi ile olan uyumunu a\u00e7\u0131k\u00e7a ilan eder. \u00c7\u00fcnk\u00fc pozitivizm -ya da geleneksel teori- faaliyet halindeki insanlar\u0131 mekanik belirlenimcilikteki olgular ya da nesneler olarak g\u00f6r\u00fcrken ele\u015ftirel teori tam kar\u015f\u0131s\u0131na konumlar\u0131; insan tarihin \u00f6znesi ve yarat\u0131c\u0131s\u0131 olarak g\u00f6r\u00fcl\u00fcr. Asl\u0131nda ele\u015ftirel teorinin do\u011fruluk kavray\u0131\u015f\u0131 da klasik Alman felsefesiyle ayn\u0131d\u0131r. Horkheimer\u2019a g\u00f6re do\u011fruluk insan ger\u00e7ekli\u011finin \u00f6z\u00fcnde i\u00e7erilen metafizik ba\u011flam\u0131nda nesneldir; \u2018do\u011fru isten\u00e7\u2019 ve \u2018do\u011fru d\u00fc\u015f\u00fcnme\u2019, do\u011fru bir toplumsal teorinin temelidir. Horkheimer\u2019dan bir al\u0131nt\u0131yla bu uyumu tarif etmek yerinde olacakt\u0131r:<\/p>\r\n\r\n\r\n\r\n

\u201c[Ele\u015ftirel Teoriye] g\u00f6re, yaln\u0131zca bir do\u011fru mevcuttur; d\u00fcr\u00fcstl\u00fck ve tutarl\u0131l\u0131\u011f\u0131n, rasyonelli\u011fin, bar\u0131\u015f aray\u0131\u015f\u0131n\u0131n, \u00f6zg\u00fcrl\u00fck ve mutlulu\u011fun olumlu teyidi \u00f6teki kuramlar veya pratiklerle ayn\u0131 anlamda tart\u0131\u015f\u0131lmamal\u0131d\u0131r.<\/em>\u201d[9]<\/sup><\/a><\/p>\r\n\r\n\r\n\r\n

Therborn, epistemolojik bak\u0131\u015f a\u00e7\u0131s\u0131yla ele al\u0131nd\u0131\u011f\u0131nda ele\u015ftirel ve geleneksel teori aras\u0131ndaki farkl\u0131l\u0131\u011f\u0131n, klasik felsefe ve modern bilim aras\u0131ndaki farkl\u0131l\u0131\u011fa d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc ifade eder. Ele\u015ftirel teorinin epistemolojik temeli de Therborn\u2019un ifadesiyle \u2018metafiziksel bir h\u00fcmanizm\u2019den ba\u015fka bir \u015fey de\u011fildir.[10]<\/sup><\/a><\/p>\r\n\r\n\r\n\r\n

EKONOM\u0130 VE KAP\u0130TAL\u0130ZM ELE\u015eT\u0130R\u0130S\u0130 <\/strong><\/p>\r\n\r\n\r\n\r\n

Bir sonraki yaz\u0131da Adorno ve k\u00fclt\u00fcr kuram\u0131 \u00f6zelinde kapitalizm-ideoloji ele\u015ftirisini(ekonomi-politik ele\u015ftirisiyle birlikte) daha detayl\u0131 inceleyece\u011fimiz i\u00e7in burada Frankfurt Okulu a\u00e7\u0131s\u0131ndan toplamda ekonomi-politik ele\u015ftirisinin ele\u015ftirel kuramdaki yerine dair birka\u00e7 vurguyu \u00f6ne \u00e7\u0131karmak yeterli olacakt\u0131r.<\/p>\r\n\r\n\r\n\r\n

Holz\u2019a g\u00f6re Frankfurt Okulu ve Ele\u015ftirel Teori kendisini ba\u015flang\u0131\u00e7 d\u00f6nemlerinde, d\u00fcnyay\u0131 de\u011fi\u015ftirmenin bir arac\u0131 olarak (Marx\u2019\u0131n 11. tezi anlam\u0131nda) anl\u0131yordu.[11]<\/sup><\/a> Frankfurt Okulu teorisyenleri a\u00e7\u0131s\u0131ndan da ekonomi politi\u011fin ele\u015ftirisi Ele\u015ftirel Toplum Teorisi\u2019nin temel dayanaklar\u0131ndan biriydi. Horkheimer, ideolojiye sald\u0131r\u0131y\u0131 i\u00e7eren bir ele\u015ftirinin, e\u011fer bu sald\u0131r\u0131 ekonominin analizine dayanm\u0131yorsa tutarl\u0131 bir ele\u015ftiri olamayaca\u011f\u0131n\u0131 belirtiyordu. Ba\u015flang\u0131\u00e7 noktas\u0131 a\u00e7\u0131s\u0131ndan ise Marx\u2019\u0131n \u2018meta\u2019 kavram\u0131 olduk\u00e7a makul g\u00f6r\u00fcn\u00fcyordu. \u2018Kapitalist rasyonalizasyon\u2019 temel odak noktas\u0131yd\u0131. Rasyonalizasyon kavram\u0131 Max Weber\u2019in \u00e7al\u0131\u015fmalar\u0131n\u0131n ana kavramlar\u0131ndan birisidir. 19. ve 20. y\u00fczy\u0131l kapitalist toplumlar\u0131ndaki ilerlemelerden yola \u00e7\u0131karak Weber, dinde \u2018reformasyon\u2019, siyasal alanda \u2018b\u00fcrokrasi\u2019, ekonomide \u2018kapitalist \u015firket\u2019 gibi alanlara yo\u011funla\u015fm\u0131\u015f, \u2018kapitalizmin ruhu\u2019nun izini s\u00fcrm\u00fc\u015ft\u00fc. Lukacs ise rasyonelle\u015fme kavram\u0131yla \u2018\u015feyle\u015fme\u2019 kavram\u0131n\u0131 genelle\u015ftirerek, Marx\u2019\u0131n meta feti\u015fizmi ve yabanc\u0131la\u015fma kavramlar\u0131yla ili\u015fkilendiriyordu. Frankfurt Okulu i\u00e7in -\u00f6zellikle Horkheimer ve Adorno\u2019da- esas ilham kayna\u011f\u0131 da Lukacs ve \u2018\u015feyle\u015fme\u2019 kavram\u0131yd\u0131. Lukacs, \u015feyle\u015fme kavram\u0131 ile insan ili\u015fkilerinin \u2018\u015feyler\u2019 aras\u0131ndaki ili\u015fkiye indirgenmesini kastediyor, bu durumun modern kapitalist toplumun ay\u0131rt edici \u00f6zelli\u011fi oldu\u011funu iddia ediyordu. Adorno ise Lukacs\u2019\u0131n \u015feyle\u015fme kavram\u0131ndan esinlenerek \u2018totalite\u2019 kavram\u0131na ula\u015f\u0131yordu.[12]<\/sup><\/a><\/p>\r\n\r\n\r\n\r\n

Adorno\u2019nun kapitalist toplum ele\u015ftirisi, mevcut toplumun \u2018t\u00fcketim hastal\u0131\u011f\u0131\u2019na d\u00f6n\u00fc\u015fmesi temelinde incelenir. Bireylerin de\u011fil, nesnelerin ili\u015fkilerinin belirleyici oldu\u011fu bir toplumsal sistem tarif edilir. \u00c7\u00fcnk\u00fc Adorno\u2019ya g\u00f6re bireyler de adeta nesnelerin birer uzant\u0131s\u0131 haline gelmi\u015f, kulland\u0131klar\u0131 nesnelerin esiri olmu\u015flard\u0131r.[13]<\/sup><\/a> Buradaki d\u00f6n\u00fc\u015f\u00fcm\u00fc de \u2018b\u00fct\u00fcnl\u00fck\u2019 kavram\u0131na olumsuz bir evrensel konum atfederek \u2018totalite\u2019 kavram\u0131yla a\u00e7\u0131klar. \u015eeyle\u015fmi\u015f ili\u015fkilerin toplam\u0131 totalite\u2019yi meydana getirir. Adorno\u2019nun Marx ele\u015ftirisi de bu kavramsalla\u015ft\u0131rmalar a\u00e7\u0131s\u0131ndan belirleyicidir. Kapitalist s\u00f6m\u00fcr\u00fc ili\u015fkileri, \u2018son kertede\u2019 bu s\u00f6m\u00fcr\u00fc ve \u00fcretim ili\u015fkilerinin toplumsal ya\u015famdaki belirleyici rol\u00fc ve etkisi g\u00f6z ard\u0131 edilir. De\u011fi\u015fim ve ona ba\u011fl\u0131 olarak t\u00fcketim s\u00fcrecinin, \u2018\u00fcretim\u2019 s\u00fcrecine g\u00f6re daha \u2018belirleyici\u2019 oldu\u011fu iddia edilir.[14]<\/sup><\/a> \u201c\u00dcretim ili\u015fkilerindeki de\u011fi\u015fmenin kendisi de, b\u00fcy\u00fck \u00f6l\u00e7\u00fcde, sadece \u00fcretimin yans\u0131ma bi\u00e7imi ve ger\u00e7ek ya\u015fam\u0131n karikat\u00fcr\u00fc olan “t\u00fcketim alan\u0131nda” olup bitenlere, demek insanlar\u0131n bilincinde ve bilin\u00e7d\u0131\u015f\u0131nda meydana gelen de\u011fi\u015fmelere ba\u011fl\u0131d\u0131r.\u201d<\/em>[15]<\/a><\/p>\r\n\r\n\r\n\r\n

Adorno\u2019ya g\u00f6re bilin\u00e7te meydana gelen bu de\u011fi\u015fimler, insanlar\u0131n bir makinenin par\u00e7alar\u0131ndan ibaret olmalar\u0131na neden olur. Art\u0131k onlar\u0131n eylemine ba\u011fl\u0131 hi\u00e7bir \u015fey yoktur ve bir \u2018\u00f6zne\u2019 gibi davranma kapasitesine sahip de\u011fillerdir.[16]<\/a> \u015eeyle\u015fmi\u015f ili\u015fkilerin yaratt\u0131\u011f\u0131 totalite, bireylerin zihnine \u2018\u015feyle\u015fmi\u015f bilin\u00e7\u2019 olarak yans\u0131r. \u2018\u015eeyle\u015fmi\u015f bilin\u00e7\u2019 ve \u2018ara\u00e7sal ak\u0131l\u2019 kavramlar\u0131, kapitalist toplum ele\u015ftirisini derinle\u015ftirmek \u00fczere kullan\u0131l\u0131r ve \u2018rasyonalizasyon\u2019 kavram\u0131 ele\u015ftirinin temel kavramlar\u0131ndan biri haline gelir. Bir sonraki yaz\u0131da, bu kavramlar\u0131n i\u00e7eri\u011fini daha derinlikli inceleyece\u011fiz.<\/p>\r\n\r\n\r\n\r\n

Bottomore\u2019a g\u00f6re Weber ile Frankfurt Okulu aras\u0131ndaki benzerli\u011fin \u00f6nemli bir yan\u0131 modern kapitalist toplum yorumlar\u0131nda ortaya \u00e7\u0131kan karamsarl\u0131kt\u0131r. Weber\u2019e g\u00f6re de toplumsal ya\u015fam\u0131 tahakk\u00fcm alt\u0131na alan \u2018ara\u00e7sal ak\u0131l\u2019d\u0131r. Ak\u0131l, yukar\u0131da bahsetti\u011fimiz \u015feyle\u015fmi\u015f ili\u015fkilerin ve de\u011fi\u015fim s\u00fcrecinin bilin\u00e7te meydana getirdi\u011fi de\u011fi\u015fiklerle nesnel kullan\u0131m\u0131n\u0131 yitirir, yani ara\u00e7salla\u015f\u0131r. Bireysel yarat\u0131c\u0131l\u0131\u011f\u0131n bast\u0131r\u0131lmas\u0131, ki\u015fisel de\u011ferlerin silikle\u015fmesi \u201cdemirden bir kafes<\/em>\u201d durumu yarat\u0131lmas\u0131 kapitalist toplumun \u015feyle\u015fmi\u015f ili\u015fkilerinin sonucudur.[17]<\/sup><\/a> Okulun bir di\u011fer \u00fcyesi Marcuse da \u201cTek Boyutlu \u0130nsan<\/em>\u201d isimli eserinde benzer bir toplumsal yap\u0131y\u0131 tarif eder.[18]<\/sup><\/a> \u0130\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n iktidar m\u00fccadelesi de bahsi ge\u00e7en \u2018ara\u00e7salla\u015fm\u0131\u015f\u2019, \u2018\u015feyle\u015fmi\u015f\u2019 ili\u015fkiler ve \u00fcretim s\u00fcreciyle birlikte ortadan kaybolur ve i\u015f\u00e7i s\u0131n\u0131f\u0131 \u2018muhalefet\u2019 olma iddias\u0131n\u0131 yitirir. Bu meseleye a\u015fa\u011f\u0131da tekrar d\u00f6nece\u011fiz.<\/p>\r\n\r\n\r\n\r\n

Adorno ve Frankfurt Okulu\u2019nun kapitalizm ele\u015ftirisinde Weberci anlay\u0131\u015fla olan yak\u0131nl\u0131\u011f\u0131, Therborn\u2019a g\u00f6re pozitivizm ve idealizm d\u0131\u015f\u0131nda Weber\u2019in toplum kuram\u0131n\u0131n bir \u00fc\u00e7\u00fcnc\u00fc se\u00e7enek olarak g\u00f6r\u00fclmesiyle a\u00e7\u0131klanabilir.[19]<\/sup><\/a> Marksizm, Adorno i\u00e7in hi\u00e7bir d\u00f6nem \u00fc\u00e7\u00fcnc\u00fc bir se\u00e7enek olarak g\u00f6r\u00fclmemi\u015f, \u2018pozitivist bir ideoloji\u2019 olarak de\u011ferlendirilmi\u015ftir. Marksizmin \u201cdogmatikle\u015fip ta\u015fla\u015farak bizatihi mevcut ili\u015fkilerin ideolojisine d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc\u201d[20]<\/a> iddia edilir. Adorno\u2019nun okulun di\u011fer \u00fcyelerine g\u00f6re Marksizme olduk\u00e7a mesafeli oldu\u011fu s\u00f6ylenebilir.<\/p>\r\n\r\n\r\n\r\n

Frankfurt Okulu\u2019nun ekonomi politik ele\u015ftirisi Marx\u2019\u0131n kuram\u0131n\u0131n b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fcn\u00fc g\u00f6rmezden gelen Weberci bir okumadan \u00f6teye gidememi\u015ftir. Kapitalizmin temel dinamikleri, tekelci kapitalizmin analizi somutluktan uzak bi\u00e7imde ele al\u0131nm\u0131\u015f, temel ekonomik ili\u015fkiler ve yeniden \u00fcretim ili\u015fkilerinin hegemonik etkisi detayl\u0131 olarak ortaya koyulamam\u0131\u015ft\u0131r. Ekonomi politik ele\u015ftirisi Frankfurt Okulu i\u00e7in \u00fcstyap\u0131sal ve felsefi nosyonda kalm\u0131\u015f, sistematik, ayr\u0131nt\u0131l\u0131 kapitalist ekonomi, s\u0131n\u0131f yap\u0131s\u0131 ve hareketlerin geli\u015fiminin analizi ger\u00e7ekle\u015ftirilememi\u015ftir. Yeniden \u00fcretim mekanizmalar\u0131yla temel ekonomik ili\u015fkiler(s\u00f6m\u00fcr\u00fc ili\u015fkileri) aras\u0131ndaki diyalektik ili\u015fki g\u00f6r\u00fclememi\u015f, ya da g\u00f6rmezden gelinmi\u015ftir. De\u011fi\u015fim ve t\u00fcketim s\u00fcrecinde ortaya \u00e7\u0131kan ideolojik manip\u00fclasyon s\u00fcre\u00e7leriyle s\u0131n\u0131rl\u0131 kalan, bu ideolojik manip\u00fclasyon s\u00fcre\u00e7lerinin i\u015fb\u00f6l\u00fcm\u00fc ve s\u00f6m\u00fcr\u00fc ili\u015fkileriyle olan ili\u015fkisini g\u00f6rmezden gelen, \u00fcretim s\u00fcrecinin sistemli olarak incelenmesine dayanmayan bir ekonomi-politik ele\u015ftirisi, asl\u0131nda \u2018ekonomi-politik ele\u015ftirisi\u2019 olmaktan uzakt\u0131r. Zaten Frankfurt Okulu, ilgi ve \u00e7al\u0131\u015fma alanlar\u0131 gere\u011fi kapitalizmin ekonomi-politik ele\u015ftirisinden ka\u00e7\u0131nm\u0131\u015f, \u2018ideolojik ele\u015ftirisine\u2019 yo\u011funla\u015fm\u0131\u015ft\u0131r. Ancak bir sonraki yaz\u0131n\u0131n konusu olacak bu ideoloji ele\u015ftirisinin de ba\u015far\u0131s\u0131zl\u0131\u011f\u0131n nedeni tam da burada yap\u0131lan ayr\u0131md\u0131r; ideoloji ele\u015ftirisinin ekonomi-politik alandan soyutlanmas\u0131n\u0131n kar\u015f\u0131l\u0131\u011f\u0131, tutars\u0131z ve temelsiz bir ele\u015ftiri, yani tarih-d\u0131\u015f\u0131 bir ideoloji ele\u015ftirisi olmu\u015ftur.<\/p>\r\n\r\n\r\n\r\n

AYDINLANMANIN D\u0130YALEKT\u0130\u011e\u0130: TESL\u0130M BAYRA\u011eI<\/strong><\/p>\r\n\r\n\r\n\r\n

\u201cEn geni\u015f anlamda ilerlemeci bir d\u00fc\u015f\u00fcnme olarak Ayd\u0131nlanman\u0131n \u00f6teden beri hedefi, insanlar\u0131 korkudan ar\u0131nd\u0131rmak ve efendi konumuna getirmek olmu\u015ftur. Ne ki tamamen ayd\u0131nlanm\u0131\u015f \u015fu yery\u00fcz\u00fc muzaffer felaket alametleriyle parl\u0131yor.<\/em>\u201d[21]<\/sup><\/a><\/p>\r\n\r\n\r\n\r\n

Adorno ve Horkheimer\u2019\u0131n birlikte kaleme ald\u0131klar\u0131 Ayd\u0131nlanman\u0131n Diyalekti\u011fi isimli kitap, bu s\u00f6zlerle ba\u015flar. Kitap 1944\u2019te kaleme al\u0131nd\u0131\u011f\u0131nda \u00e7ok \u00f6nemli bir etki yarat\u0131r ve Frankfurt Okulu ve etkisinde kalan kimi d\u00fc\u015f\u00fcnsel ak\u0131mlar a\u00e7\u0131s\u0131ndan \u2018ele\u015ftirel toplum teorisi\u2019nin temel eseri olarak de\u011ferlendirilir. Kitab\u0131n giri\u015fine yaz\u0131lan bu c\u00fcmleler Frankfurt Okulu\u2019nun toplum, tarih ve bilim ele\u015ftirisinde s\u00f6ylediklerini ifade etmek a\u00e7\u0131s\u0131ndan \u00f6nemlidir. \u0130nsan\u0131 hurafelerin zincirlerinden kurtarmaya giri\u015fen burjuva ayd\u0131nlanmas\u0131 olgusall\u0131k ve pozitivizmle v\u00fccut bulmu\u015f, bilim hakimiyet ve tahakk\u00fcm\u00fcn arac\u0131 olmu\u015f, insan\u0131n \u00f6zlemleri kar\u015f\u0131l\u0131k bulamam\u0131\u015ft\u0131r. \u015eeyle\u015fmi\u015f, metala\u015fm\u0131\u015f ili\u015fkiler insan\u0131n kurtulu\u015funa \u2018a\u00e7\u0131k\u2019 b\u0131rakmayacak \u015fekilde bir toplumsal totalite meydana getirmi\u015ftir. Yukar\u0131da bahsetti\u011fimiz rasyonalizasyon, ara\u00e7sal ak\u0131l ve \u015feyle\u015fmi\u015f bilin\u00e7 kavramlar\u0131yla tahakk\u00fcm\u00fcn ve ideolojik sald\u0131r\u0131n\u0131n yans\u0131malar\u0131 incelenmi\u015ftir. Bireyin mutlu ya\u015fam ko\u015fullar\u0131 ortadan kalkm\u0131\u015ft\u0131r. 2. D\u00fcnya Sava\u015f\u0131\u2019nda meydana gelen ve Nazilerin 3 milyona yak\u0131n insan\u0131 \u00f6ld\u00fcrd\u00fc\u011f\u00fc Auschwitz Toplama Kamp\u0131 sonras\u0131nda toplum, \u2018modern toplum\u2019 ya da \u2018t\u00fcketim toplumu\u2019 insanlar\u0131n mutlu olabilecekleri bir toplum bi\u00e7iminden uzakt\u0131r. Adorno i\u00e7in i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z toplumda \u00e7al\u0131\u015fmak, toplama kamp\u0131nda \u00e7al\u0131\u015fmaya benzer.[22]<\/sup><\/a><\/p>\r\n\r\n\r\n\r\n

\u201cDo\u011fru bir insanl\u0131k durumu yerine, neden insanl\u0131k yeni bir t\u00fcr barbarl\u0131\u011fa bat\u0131yor?<\/em>\u201d[23]<\/sup><\/a> Adorno ve Horkheimer\u2019a g\u00f6re sorunun cevab\u0131 ayd\u0131nlanman\u0131n kendi geli\u015fim s\u00fcrecindedir. Ayd\u0131nlanman\u0131n bireye olan vaatleri Auschwitz\u2019te y\u0131k\u0131ma u\u011frar, tarih bir \u201c\u00e7\u0131kmaz sokak<\/em>\u201d\u0131 and\u0131r\u0131r.[24]<\/sup><\/a> Ayd\u0131nlanman\u0131n bu geli\u015fim s\u00fcreciyle Mitoloji ve Antik Yunan felsefesi aras\u0131nda paralellikler kurulur, Homeros\u2019un destan\u0131na at\u0131flar yap\u0131l\u0131r: \u201cOdysseia ayd\u0131nlanman\u0131n diyalekti\u011fine tan\u0131kl\u0131k eder.<\/em>\u201d[25]<\/sup><\/a><\/p>\r\n\r\n\r\n\r\n

Ayd\u0131nlanma insana \u00f6zg\u00fcrl\u00fck de\u011fil, yeni zincirler getirmi\u015ftir, \u201ckendi kendini y\u0131k\u0131ma u\u011fratm\u0131\u015ft\u0131r.<\/em>\u201d Fa\u015fizm ise liberal Ayd\u0131nlanman\u0131n bu \u00f6z-y\u0131k\u0131m\u0131ndan ba\u015fka bir \u015fey de\u011fildir.[26]<\/sup><\/a> Yazarlara g\u00f6re, 2. D\u00fcnya Sava\u015f\u0131, Nazizm, Auschwitz ve insanl\u0131\u011f\u0131n g\u00f6rd\u00fc\u011f\u00fc en \u2018korkun\u00e7\u2019 g\u00f6r\u00fcnt\u00fcler Ayd\u0131nlanman\u0131n kendi i\u00e7sel sonucudur. Ayd\u0131nlanman\u0131n ele\u015ftirisindeki tek y\u00f6nl\u00fc, bo\u015fluklu ve salt ele\u015ftirel de\u011ferlendirmelerin incelenmesi de bir sonraki yaz\u0131da planland\u0131\u011f\u0131 i\u00e7in burada Ayd\u0131nlanman\u0131n Diyalekti\u011fi\u2019nde \u00f6ne \u00e7\u0131kan zay\u0131fl\u0131klar\u0131 belirtmek yeterli olacakt\u0131r.<\/p>\r\n\r\n\r\n\r\n

Ayd\u0131nlanman\u0131n Diyalekti\u011fi, Frankfurt Okulu a\u00e7\u0131s\u0131ndan \u00f6nemli bir d\u00f6n\u00fcm noktas\u0131 olarak kabul edilebilir. \u00c7\u00fcnk\u00fc kitab\u0131n yaz\u0131ld\u0131\u011f\u0131 tarihe kadar dahi Frankfurt Okulu\u2019nun d\u00fcnyay\u0131 de\u011fi\u015ftirme, toplumsal bir teori olma iddias\u0131 hen\u00fcz kaybolmam\u0131\u015ft\u0131. Ancak Ayd\u0131nlanman\u0131n Diyalekti\u011fi bu iddian\u0131n ortadan kaybolmas\u0131 i\u00e7in yeterli ko\u015fullar\u0131 haz\u0131rlar. Kitapta genel olarak kapitalizmin geldi\u011fi a\u015fama, emperyalizm ko\u015fullar\u0131, toplumsal \u00e7eli\u015fkilerin \u2018rasyonel\u2019 diyalekti\u011fin kategorileriyle kavranmas\u0131, kapitalist hegemonyadan \u00e7\u0131k\u0131\u015f yollar\u0131, toplumsal ya\u015famda k\u00f6kl\u00fc bir d\u00f6n\u00fc\u015f\u00fcme yol a\u00e7acak \u00f6rg\u00fctlenme modelleri, tahakk\u00fcmden kurtulmu\u015f bir toplum ve yap\u0131c\u0131 bir toplumsal pratik iddias\u0131, Adorno ve Horkheimer\u2019\u0131n g\u00fcndeminde de\u011fildir. Holz\u2019a g\u00f6re Frankfurt Okulu ilk d\u00f6nem iddialar\u0131ndan giderek uzakla\u015fm\u0131\u015f, Ayd\u0131nlanman\u0131n Diyalekti\u011fi\u2019nde \u201ctoplumun kendi i\u015fleyi\u015finden hep yeniden ve yeniden do\u011furdu\u011fu irrasyonellikler kar\u015f\u0131s\u0131nda teslim bayra\u011f\u0131n\u0131 \u00e7ekmi\u015fti.<\/em>\u201d[27]<\/sup><\/a><\/p>\r\n\r\n\r\n\r\n

Frankfurt Okulu\u2019nun pozitivizm ele\u015ftirisi Ayd\u0131nlanman\u0131n Diyalekti\u011fi ile devam eder. Teorisyenlere g\u00f6re pozitivizme ve bilime hak etti\u011fi onur fa\u015fizmle bah\u015fedilmi\u015f, \u201ctotaliter d\u00fczen [\u2026] her y\u00f6n\u00fcyle hesaplamac\u0131 d\u00fc\u015f\u00fcnceye yat\u0131r\u0131m yapm\u0131\u015f ve b\u00f6yle bir bilimi savunmu\u015ftur.<\/em>\u201d[28]<\/sup><\/a> Bilimsel bilgiye ve do\u011fa bilimlerine bu t\u00fcrden bilinemezci, septik yakla\u015f\u0131m, Ayd\u0131nlanman\u0131n Diyalekti\u011fi ile birlikte Adorno\u2019da daha g\u00f6r\u00fcn\u00fcr olan \u2018ku\u015fkucu\u2019 e\u011filimleri \u00f6ne \u00e7\u0131kar\u0131r. Marksizm de, bilimsel bilgiye \u2018ampirik\u2019 yakla\u015ft\u0131\u011f\u0131 gerek\u00e7esiyle ku\u015fkuculuktan pay\u0131n\u0131 al\u0131r. Ayd\u0131nlanman\u0131n Diyalekti\u011fi ile birlikte Frankfurt Okulu-Marksizm aras\u0131ndaki zay\u0131f ba\u011flar da iyice g\u00f6r\u00fcnmez hale gelir. Frankfurt Okulu\u2019nun bu yakla\u015f\u0131m\u0131 g\u00fcn\u00fcm\u00fcz\u00fcn \u2018bilim\u2019 ve \u2018ger\u00e7eklik\u2019 ele\u015ftirisi i\u00e7in g\u00fc\u00e7l\u00fc bir temel olu\u015fturmu\u015f, post-modern ve bilinemezci kuramlara esin kayna\u011f\u0131 olmu\u015ftur.<\/p>\r\n\r\n\r\n\r\n

Kapitalist toplumun yap\u0131sal ve i\u00e7sel \u00e7eli\u015fkileri, de\u011fi\u015fim e\u011filimleri ve dinamikleri Frankfurt Okulu a\u00e7\u0131s\u0131ndan yaln\u0131zca d\u00fc\u015f\u00fcnsel bir aray\u0131\u015f halinde inceleme alan\u0131 olmu\u015ftur. Marksist bilimsel kavramlardan kapitalist toplumun felsefi (ideolojik) ele\u015ftirisine geri \u00e7ekili\u015f daha g\u00f6r\u00fcn\u00fcr hale gelmi\u015ftir. Diyalekti\u011fin \u2018kar\u015f\u0131tlar\u0131n birli\u011fi ve sava\u015f\u0131m\u0131\u2019 yasas\u0131 tahrip edilmi\u015f, salt olumsuzluk ve ele\u015ftirelli\u011fin sonucu olarak \u2018negatif diyalektik\u2019 yeni toplumu a\u00e7\u0131klaman\u0131n yasas\u0131 haline gelmi\u015ftir. \u0130nsanl\u0131ktan ve toplumdan umudu kesmek, se\u00e7kin bir bireycilik ve akademiyle b\u00fct\u00fcnle\u015fme i\u00e7in b\u00fct\u00fcn ko\u015fullar olu\u015fmu\u015ftur. Temel vurgularsa \u015funlar olmu\u015ftur: Auschwitz, Nazizm, Stalinci \u2018totaliterizm\u2019, t\u00fcketim toplumu ve rasyonalizasyon\u2026<\/p>\r\n\r\n\r\n\r\n

AKADEM\u0130K-FELSEF\u0130 KONUM VE \u00c7\u00d6K\u00dc\u015e<\/strong><\/p>\r\n\r\n\r\n\r\n

Frankfurt Okulu\u2019nun etkinliklerinin ve \u00e7al\u0131\u015fmalar\u0131n\u0131n b\u00fct\u00fcn oda\u011f\u0131n\u0131 toplumsal d\u00f6n\u00fc\u015f\u00fcm kaplasa da, nihai olarak d\u00fc\u015f\u00fcnsel ve akademik nitelikte olmaktan \u00f6teye gidemez. Ele\u015ftirel toplum teorisi somut, devrimci, de\u011fi\u015ftirici bir m\u00fccadelenin par\u00e7as\u0131 olamam\u0131\u015f, Horkheimer\u2019\u0131n manifestosunda \u00f6zellikle vurgulanmas\u0131na ra\u011fmen i\u015f\u00e7i hareketiyle g\u00f6r\u00fcn\u00fcr bir ba\u011f kuramam\u0131\u015f, 68 \u00f6\u011frenci hareketinden bile uzak durmu\u015f, toplumsal pratikten daima soyutlanm\u0131\u015ft\u0131r.<\/p>\r\n\r\n\r\n\r\n

\u0130\u015f\u00e7i s\u0131n\u0131f\u0131na olan g\u00fcvensizlik ve koyulan bilin\u00e7li mesafe bu kopuklu\u011fun temel y\u00f6nlerinden biridir. \u0130\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n d\u00fcnyan\u0131n d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi m\u00fccadelesindeki rol\u00fcne dair ku\u015fkulu ve ikircikli yakla\u015f\u0131m, modern toplumda herhangi bir g\u00fcc\u00fcn \u00f6zg\u00fcrle\u015ftirici ve devrimci m\u00fccadelesine olan inan\u00e7s\u0131zl\u0131k ve karamsarl\u0131k Frankfurt Okulu\u2019nun akademik niteli\u011fini g\u00f6rmek a\u00e7\u0131s\u0131ndan olduk\u00e7a \u00f6nemlidir. Ayd\u0131nlar, sosyal bilimciler ile i\u015f\u00e7i hareketi aras\u0131ndaki ba\u011f nerede, hangi ko\u015fullarda kurulacakt\u0131r? Frankfurt Okulu\u2019nun en belirsiz b\u0131rakt\u0131\u011f\u0131 sorulardan biri de budur. Bottomore\u2019a g\u00f6re bu etkile\u015fimin ger\u00e7ekle\u015fece\u011fi yer kesinlikle \u00fcniversite ve onun ara\u015ft\u0131rma enstit\u00fcs\u00fc de\u011fildi![29]<\/sup><\/a><\/p>\r\n\r\n\r\n\r\n

Adorno, s\u0131n\u0131f m\u00fccadelesi ve i\u015f\u00e7i s\u0131n\u0131f\u0131na g\u00fcvensizlik konusunda yine di\u011fer \u00fcyelerden bir ad\u0131m \u00f6ndedir. Ona g\u00f6re \u201cbask\u0131 alt\u0131ndakiler kendilerini art\u0131k s\u0131n\u0131f olarak deneyimleyemezler<\/em>\u201d[30]<\/sup><\/a> ve s\u0131n\u0131fl\u0131 toplumun yap\u0131s\u0131, \u00fcretim ili\u015fkileri ve s\u0131n\u0131fsal \u00e7\u0131karlar \u2018t\u00fcketim toplumu\u2019nca gizemle\u015ftirilir. \u0130\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n toplumsal bak\u0131mdan g\u00fc\u00e7s\u00fczle\u015fmesi, totalite ve b\u00fct\u00fcnle\u015fmenin zaferi, i\u015f\u00e7i s\u0131n\u0131f\u0131 bilincinin s\u00f6z konusu olmas\u0131na izin vermez. Marcuse ise hala kapitalist d\u00fcnyan\u0131n temel s\u0131n\u0131flar\u0131 olarak burjuvazi ve proletarya tarifi yap\u0131yordu, ancak onda da bahsi ge\u00e7en tahakk\u00fcm \u2018belirli bir s\u0131n\u0131f\u0131n tahakk\u00fcm\u00fc\u2019 olarak kabul edilmekten uzakt\u0131r. Tek Boyutlu \u0130nsan\u2019da Marcuse\u2019un \u00e7izdi\u011fi toplum yap\u0131s\u0131na g\u00f6re burjuvazi ve proletarya tarihin etkin ara\u00e7lar\u0131 olarak ortadan yava\u015f\u00e7a kaybolmu\u015flard\u0131r. Mevcut s\u0131n\u0131flar\u0131n yap\u0131s\u0131 ve i\u015flevleri \u00f6yle d\u00f6n\u00fc\u015f\u00fcmlere u\u011fram\u0131\u015ft\u0131r ki \u201c[\u2026] Kurumsal mevcut durumun (stat\u00fckonun) korunmas\u0131na ve geli\u015ftirilmesine \u00f6ncelik ta\u015f\u0131yan bir \u00e7\u0131kar, eski d\u00fc\u015fmanlar\u0131 \u00e7a\u011fda\u015f toplumun en ileri b\u00f6lgelerinde birle\u015ftirir.<\/em>\u201d[31]<\/sup><\/a><\/p>\r\n\r\n\r\n\r\n

B\u00fct\u00fcn bu yorumlarda eksik olan kapitalist \u00fcretim ili\u015fkilerinin ve sermayenin merkezile\u015fmesi s\u00fcrecinin incelenmesidir. Frankfurt Okulu\u2019nun tezleri somut verilere ve g\u00f6zlemlere dayanmaktan uzakt\u0131r. Sermayenin merkezile\u015fmesi ve tekellerde toplanmas\u0131, ekonomik ili\u015fkilere devlet m\u00fcdahalesinde meydana gelen de\u011fi\u015fimler, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n toplumsal konumu ve ili\u015fkilerinin incelenmesi, ara s\u0131n\u0131f ve tabakalar\u0131n kapitalist tekelle\u015fme s\u00fcrecindeki s\u0131n\u0131fsal pozisyonu, kapitalist \u00fcretim ili\u015fkilerinin toplumsal ya\u015fam\u0131n her alan\u0131na do\u011fru yay\u0131lma s\u00fcreci vd. hakk\u0131nda Frankfurt Okulu\u2019nun yorumlar\u0131 olduk\u00e7a dayanaks\u0131z ve bilimsellikten uzakt\u0131r.<\/p>\r\n\r\n\r\n\r\n

Ele\u015ftirel kuramc\u0131n\u0131n devrimci rol\u00fcne dair s\u00f6ylenen onca s\u00f6ze ra\u011fmen Ele\u015ftirel Toplum Teorisi kendisini ne ele\u015ftirel ne de toplumsal-pratik bir m\u00fccadele teorisi olarak bi\u00e7imlendirebilmi\u015ftir. Slater\u2019a g\u00f6re ele\u015ftirel toplum teorisi kendi teorik unsurlar\u0131n\u0131 kitlesel bir politik praksisin b\u00fct\u00fcnl\u00fckl\u00fc bir teorisi bi\u00e7iminde kurmay\u0131 hi\u00e7bir zaman ba\u015faramam\u0131\u015ft\u0131r.[32]<\/sup><\/a> Horkheimer\u2019\u0131n b\u00fct\u00fcn dileklerine ra\u011fmen b\u00f6yle bir teori \u2018devrimci ger\u00e7ek\u2019 konumunu \u00fcstlenmekten olduk\u00e7a uzakt\u0131r. Kapitalist hegemonyan\u0131n k\u00fclt\u00fcrel ve psikolojik manip\u00fclasyonuna olan ilgi, bir\u00e7ok mekanizman\u0131n a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131lmas\u0131 a\u00e7\u0131s\u0131ndan k\u0131ymetlidir, bu da Frankfurt Okulu\u2019nun b\u00fct\u00fcn d\u00fc\u015f\u00fcnsel miras\u0131n\u0131 yok sayman\u0131n haks\u0131zl\u0131k olaca\u011f\u0131n\u0131 s\u00f6ylemek i\u00e7in yeterlidir. Ancak bu d\u00f6nemde en \u00e7ok ihtiya\u00e7 duyulan \u2018pratik kategorilerden\u2019 soyutlanmak, var olan ideoloji ele\u015ftirisinin \u2018ideolojik m\u00fccadeleye\u2019 bile hi\u00e7bir somut yol g\u00f6sterememesine yol a\u00e7m\u0131\u015ft\u0131r.[33]<\/sup><\/a><\/p>\r\n\r\n\r\n\r\n

Lukacs\u2019\u0131n okul \u00fcyeleri i\u00e7in yapt\u0131\u011f\u0131 tarif biraz sert olsa bile yads\u0131namayacak ger\u00e7eklerle doludur:<\/p>\r\n\r\n\r\n\r\n

\u201cAdorno da dahil, \u00f6nde gelen Alman entelijansiyas\u0131n\u0131n \u00f6nemli bir b\u00f6l\u00fcm\u00fc, benim Schopenhauer ele\u015ftirimde \u2018bir u\u00e7urumun, hi\u00e7li\u011fin, sa\u00e7mal\u0131\u011f\u0131n yamac\u0131nda, her t\u00fcr konforla donat\u0131lm\u0131\u015f g\u00fczel bir otel\u2019 diye betimledi\u011fim \u2018B\u00fcy\u00fck U\u00e7urum Oteli\u2019nde ya\u015famaya ba\u015flam\u0131\u015ft\u0131. Ne ki, m\u00fckellef ziyafetler veya sanatsal e\u011flenceler aras\u0131nda u\u00e7uruma bakarak d\u00fc\u015f\u00fcncelere dalmak, sunulan incelikli konforlardan al\u0131nan zevkin artmas\u0131ndan ba\u015fka bir \u015feye yaram\u0131yordu.<\/em>“[34]<\/sup><\/a><\/p>\r\n\r\n\r\n\r\n

Holz\u2019a g\u00f6re de Ele\u015ftirel Toplum Teorisi politik bir ama\u00e7tan yoksun olmas\u0131 nedeniyle,\u00a0 kald\u0131rmak istedi\u011fi d\u00fcnyan\u0131n savunusuna d\u00f6n\u00fc\u015fmektedir. \u201cY\u0131k\u0131c\u0131s\u0131 oldu\u011funu d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc ideolojiye d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr.<\/em>\u201d[35]<\/sup><\/a> Horkheimer\u2019\u0131n, enstit\u00fcn\u00fcn ilk d\u00f6nemlerinde geleneksel teoriye olan ele\u015ftirileri ve \u2018ele\u015ftirel teori\u2019nin 1950\u2019lerden sonra geldi\u011fi noktaya bakacak olursak, Holz\u2019un yapt\u0131\u011f\u0131 bu tarif olduk\u00e7a isabetlidir. Frankfurt Okulu, mevcut d\u00fcnyay\u0131 de\u011fi\u015ftirme m\u00fccadelesine katk\u0131 sa\u011flamak \u00fczere yola \u00e7\u0131km\u0131\u015f, ancak mevcut d\u00fcnyan\u0131n \u00e7eli\u015fkileri kar\u015f\u0131s\u0131nda bu yolda \u00e7abuk yorulmu\u015ftur. S\u0131n\u0131fsal bilincin art\u0131r\u0131lmas\u0131n\u0131n \u00f6n\u00fcnde burjuvazinin ald\u0131\u011f\u0131 \u00f6nlemler, kapitalist ideolojinin toplumsal ya\u015fam\u0131n her alan\u0131ndan y\u00fcr\u00fctt\u00fc\u011f\u00fc sald\u0131r\u0131 ve manip\u00fclasyon ara\u00e7lar\u0131 vb. gibi devasa bir \u2018cepheye\u2019 kar\u015f\u0131 ayn\u0131 \u00f6l\u00e7\u00fcde cevap vermekten uzak kalm\u0131\u015f, \u2018i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n hegemonyas\u0131\u2019 ve \u2018ideolojik m\u00fccadele\u2019 gibi toplumsal m\u00fccadele ve d\u00fcnyay\u0131 d\u00f6n\u00fc\u015ft\u00fcrme eyleminin \u00f6nemli kavramlar\u0131na tutunmakta ba\u015far\u0131s\u0131z olmu\u015ftur.<\/p>\r\n\r\n\r\n\r\n

ANT\u0130-MARKS\u0130ST B\u0130R G\u0130R\u0130\u015e\u0130M OLARAK FRANKFURT OKULU<\/strong><\/p>\r\n\r\n\r\n\r\n

Frankfurt Okulu\u2019nun \u2018ele\u015ftirel toplum teorisi\u2019 ad\u0131 alt\u0131nda bir araya getirdikleri temel g\u00f6r\u00fc\u015flerini yans\u0131tmaya \u00e7al\u0131\u015ft\u0131k. Holz\u2019un Frankfurt Okulu Ele\u015ftirisi kitab\u0131na yazd\u0131\u011f\u0131 \u00f6ns\u00f6zde \u00c7ubuk\u00e7u\u2019nun da i\u015faret etti\u011fi gibi; okulun \u00fcyelerinin edebi y\u00f6nden nitelikli, yaz\u0131nsal dil ve kavramsalla\u015ft\u0131rmalar a\u00e7\u0131s\u0131ndan becerikli y\u00f6nleri, d\u00fcnyay\u0131 de\u011fi\u015ftirme fikrinden vazge\u00e7mi\u015f salt felsefi-ideolojik bir \u2018ele\u015ftirel kuram\u2019\u0131n s\u0131n\u0131rl\u0131l\u0131klar\u0131n\u0131 a\u015f\u0131p, sosyal bilimlerde \u00f6nemli bir ekol olu\u015fturmas\u0131n\u0131n ve \u2018sol\u2019 ayd\u0131n \u00e7evrelerde etkili izler b\u0131rakmas\u0131n\u0131n \u00f6nemli sebeplerinden biridir. \u201cHer biri ger\u00e7ekten parlak d\u00fc\u015f\u00fcn\u00fcrler olan Frankfurt Okulu\u2019nun kurucular\u0131 ve s\u00fcrd\u00fcr\u00fcc\u00fc teorisyenleri, yayg\u0131n ve s\u00fcregiden entelekt\u00fcel etkilerini<\/em>\u201d \u00f6nemli oranda yukar\u0131da bahsedilen \u00f6zelliklere bor\u00e7ludur.[36]<\/sup><\/a><\/p>\r\n\r\n\r\n\r\n

\u00c7ubuk\u00e7u\u2019ya g\u00f6re bug\u00fcn etkili bir bi\u00e7imde Marksizmi revize etmeye, yeniden yorumlamaya, g\u00fcncellemeye giri\u015fen, onun \u2018indirgemeci\u2019 ve \u2018belirlenimci\u2019 y\u00f6nlerini a\u015fma iddias\u0131nda bulunan bilimum sosyal bilim teorilerinin en \u00f6nemli esin kaynaklar\u0131ndan biri yine Frankfurt Okulu\u2019dur. Marksizmi pratik-politik faaliyet bi\u00e7iminden ve d\u00fcnyay\u0131 de\u011fi\u015ftirme eyleminden kopar\u0131p akademik, felsefi ve ideolojik bir zemine oturtmaya \u00e7al\u0131\u015fanlar Frankfurt Okulu\u2019ndan referans alm\u0131\u015f, Frankfurt Okulu \u2018yolu a\u00e7an\u2019lar\u0131n \u2018yolunu a\u00e7m\u0131\u015ft\u0131r.\u2019* \u201cG\u00fcn\u00fcm\u00fcz postmodern d\u00fc\u015f\u00fcncesinin belli ba\u015fl\u0131 b\u00fct\u00fcn tezlerine kaynakl\u0131k eden g\u00f6r\u00fc\u015fleri de bu aray\u0131\u015flar\u0131n sonucunda do\u011fmu\u015ftur.<\/em>\u201d[37]<\/sup><\/a><\/p>\r\n\r\n\r\n\r\n

Frankfurt Okulu\u2019nun t\u00fcm bu y\u00f6nleri, ABD ve Avrupa entelekt\u00fcel-akademik \u00e7evrelerde okulun g\u00f6r\u00fc\u015flerinin beslenmesinin ve k\u0131\u015fk\u0131rt\u0131lmas\u0131n\u0131n \u00f6n\u00fcn\u00fc a\u00e7m\u0131\u015f, \u2018ele\u015ftirel teori\u2019 de y\u0131llar \u00f6ncesinde do\u011fmu\u015f ve miad\u0131n\u0131 doldurmu\u015f bir kuramdan \u00f6te, d\u00fcnyan\u0131n hemen her yerinde etkisini g\u00f6steren anti Marksist bir ak\u0131m haline gelmi\u015ftir.[38]<\/sup><\/a><\/p>\r\n\r\n\r\n\r\n

LEN\u0130N VE MARX: HEGEMONYA VE PRAKS\u0130S <\/strong><\/p>\r\n\r\n\r\n\r\n

Frankfurt Okulu\u2019nun temel y\u00f6nlerini bu yaz\u0131da ele almaya \u00e7al\u0131\u015ft\u0131k. \u015eimdi okul teorisyenlerinin bir t\u00fcrl\u00fc kurmay\u0131 ba\u015faramad\u0131\u011f\u0131 ve bu y\u00f6n\u00fcyle de Marksizmin kar\u015f\u0131s\u0131nda konumlanmas\u0131na sebep oldu\u011fu teori-pratik ba\u011f\u0131na dair Marksizmden, kapitalist hegemonyan\u0131n getirdi\u011fi yabanc\u0131la\u015fma ve irrasyonelli\u011fi a\u015fmak \u00fczere proletaryan\u0131n hegemonyas\u0131 kavram\u0131na Lenin\u2019den birka\u00e7 \u00f6nemli vurguyu \u00f6ne \u00e7\u0131karmak tamamlay\u0131c\u0131 olacakt\u0131r.<\/p>\r\n\r\n\r\n\r\n

Marx\u2019\u0131n kavray\u0131\u015f\u0131nda insan etkinli\u011fi ve bilinci, pratik ve teori birbirinden ayr\u0131lmaz kavramlard\u0131r. Marksizm bu y\u00f6n\u00fcyle hemen her t\u00fcrl\u00fc siyaset felsefesinden ve sosyal bilim teorisinden ayr\u0131lan temel bir vurguyu i\u00e7inde bar\u0131nd\u0131r\u0131r. Bilimsel sosyalizm kuram\u0131, her d\u00f6nem sabit kalacak bir teorik b\u00fct\u00fcnl\u00fck de\u011fil siyasal-ideolojik m\u00fccadelenin rotas\u0131n\u0131 her an yeniden belirleyecek bir k\u0131lavuzdur. Her yeni somut durumda \u2018ger\u00e7eklikle m\u00fcmk\u00fcn olan\u0131n diyalekti\u011fi\u2019 yeniden belirlenmelidir, bunun d\u0131\u015f\u0131ndaki her \u015fey kendili\u011findenciliktir.[39]<\/sup><\/a> Ele\u015ftirel teori de toplumsal hareketin bu temel dinami\u011fini kavramaktan uzak oldu\u011fu i\u00e7in kendili\u011findencilikten fazlas\u0131 de\u011fildir. Bilimsel sosyalizmin amac\u0131 bu y\u00f6n\u00fcyle toplumsal bir pratik olmakt\u0131r. Tarih, bilin\u00e7li olarak in\u015fa edilir. \u00c7\u00fcnk\u00fc insan etkinli\u011fi(i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n bilin\u00e7li m\u00fccadelesi) olmadan sosyalizmi ya da ba\u015fka bir d\u00fcnyay\u0131 kurmak m\u00fcmk\u00fcn olmayacakt\u0131r. Ya daha \u00f6nceki b\u00fct\u00fcn barbarl\u0131klar\u0131 g\u00f6lgede b\u0131rakan burjuvazinin barbarl\u0131\u011f\u0131na m\u00fcsaade edilecek ya da sosyalizm i\u00e7in m\u00fccadele edilecektir. \u00dc\u00e7\u00fcnc\u00fc bir yol s\u00f6z konusu de\u011fildir. Mevcut \u00fcretim ili\u015fkilerinin yasalar\u0131n\u0131 kavrayan, toplumun ve d\u00fcnyan\u0131n bilin\u00e7li olarak de\u011fi\u015ftirilmesinin ger\u00e7ek\u00e7i olanaklar\u0131n\u0131 ve alternatiflerini g\u00f6rebilen tek bilimsel kuram Marksizm, yani bilimsel sosyalizmdir.<\/p>\r\n\r\n\r\n\r\n

\u201cTeori, nesnelle\u015ftirilmi\u015f bilgidir ve inceledi\u011fi nesnelerini ilkeler ve nedensellikler \u00fczerinden kavrar ve bu da onu plan ve hedefe g\u00f6re de\u011fi\u015fken k\u0131lar. [\u2026] Pratik teorinin y\u00f6nlendirdi\u011fi etkinliktir, hayata ge\u00e7irilmi\u015f bilgidir.<\/em>\u201d[40]<\/sup><\/a><\/p>\r\n\r\n\r\n\r\n

Frankfurt Okulu\u2019nun b\u00fct\u00fcn tarihi boyunca, hatta ilk d\u00f6nemlerindeki \u2018Marksist\u2019 kimli\u011finin eksik yan\u0131 tam da buras\u0131d\u0131r. D\u00fcnyay\u0131 de\u011fi\u015ftirme, mevcut olan\u0131 yads\u0131ma iddias\u0131ndaki bir tarih-toplum teorisi kendisine, barbarl\u0131\u011f\u0131 durduracak ve sosyalizmi ger\u00e7ekle\u015ftirecek bir \u00f6zne belirlemek zorundad\u0131r. Ne var ki Adorno ve Horkheimer \u00f6zelinde Ele\u015ftirel Toplum Teorisi bu \u00f6zneyi belirlemekten her zaman ka\u00e7\u0131nm\u0131\u015ft\u0131r. Tarihsel ko\u015fullar, bu t\u00fcrden \u2018teorik\u2019 kuramlar\u0131n ge\u00e7ersiz oldu\u011funu g\u00f6stermektedir. Tarihsel bir d\u00f6nemde, kitlelerin u\u011fruna m\u00fccadele ederek kazanabilecekleri hedefler g\u00f6steremeyen herhangi bir toplum teorisi \u2018siyasal a\u00e7\u0131dan\u2019 i\u015flevsizle\u015fir. Bu hedefleri bug\u00fcn Marksizmden daha ger\u00e7ek\u00e7i g\u00f6steren bir teori hen\u00fcz yoktur. Ancak bu ko\u015fullarda, teori ile prati\u011fin birli\u011finin ideolojik konumu, tarihsel ger\u00e7eklik olarak kan\u0131tlanm\u0131\u015f olacakt\u0131r. Marksizmde teori-pratik sorunu, onun tam kar\u015f\u0131s\u0131nda konumlanarak teori-pratik-b\u00fct\u00fcnl\u00fck sorunu halini al\u0131r.<\/p>\r\n\r\n\r\n\r\n

\u201cFelsefe (teori), proletaryan\u0131n ruhu olmal\u0131d\u0131r ki devrimci pratik, yani \u00f6zg\u00fcrle\u015fme sadece d\u0131\u015fsal ko\u015fullar\u0131n bir de\u011fi\u015fimi de\u011fil, fakat hi\u00e7bir \u015fekilde vazge\u00e7emeyece\u011fimiz insan\u0131n kendisinin de d\u00f6n\u00fc\u015f\u00fcm\u00fc olsun.<\/em>\u201d[41]<\/sup><\/a><\/p>\r\n\r\n\r\n\r\n

HEGEMONYA SORUNU<\/strong><\/p>\r\n\r\n\r\n\r\n

Lenin\u2019in siyasal yaz\u0131lar\u0131 teori-pratik-b\u00fct\u00fcnl\u00fck ba\u011f\u0131n\u0131 anlamak a\u00e7\u0131s\u0131ndan \u00f6nemli ipu\u00e7lar\u0131 verir. Lenin\u2019e g\u00f6re i\u015f\u00e7i s\u0131n\u0131f\u0131, ezilen her s\u0131n\u0131f\u0131n \u00e7\u0131karlar\u0131 i\u00e7in m\u00fccadele etmelidir, \u00e7\u00fcnk\u00fc bu onun siyasal sosyalist g\u00f6revidir. “Proletarya, b\u00fct\u00fcn \u00e7al\u0131\u015f\u0131p s\u00f6m\u00fcr\u00fclen n\u00fcfusa k\u0131lavuz olarak toplum hayat\u0131n\u0131n her alan\u0131 ve tezah\u00fcr\u00fcnde faaliyet g\u00f6sterdi\u011fi \u00f6l\u00e7\u00fcde devrimci olur. E\u011fer sanayi proletaryas\u0131, kendini \u00f6zel mesleki \u00e7\u0131karlar\u0131 ile ve burjuva toplumundaki durumunu iyile\u015ftirme \u00e7abalar\u0131yla s\u0131n\u0131rland\u0131r\u0131rsa, insanl\u0131\u011f\u0131 kapitalizmin boyunduru\u011fundan kurtarma anlam\u0131ndaki d\u00fcnya \u00e7ap\u0131ndaki devrimci g\u00f6revini yerine getiremez.<\/em>\u201d[42]<\/sup><\/a><\/p>\r\n\r\n\r\n\r\n

Proletaryan\u0131n hegemonyas\u0131 ile Lenin\u2019de anlat\u0131lan, proletaryan\u0131n kendi taleplerini ve ekonomik-siyasal hedeflerini toplumun b\u00fct\u00fcn emek\u00e7i tabakalar\u0131n\u0131n hedefleri olarak ortaya koymak ve buna uygun bir m\u00fccadele hatt\u0131 belirlemektir. Toplumsal konumlar\u0131yla \u00fccretli emek\u00e7iler s\u0131n\u0131f\u0131na mensup olmalar\u0131na ra\u011fmen burjuvazinin i\u015flevine sahip olduklar\u0131n\u0131 d\u00fc\u015f\u00fcnen baz\u0131 s\u0131n\u0131f katmanlar\u0131n\u0131n varl\u0131\u011f\u0131, modern toplumun iki temel s\u0131n\u0131fa b\u00f6l\u00fcnd\u00fc\u011f\u00fc temel ger\u00e7e\u011fini de\u011fi\u015ftirmez.<\/p>\r\n\r\n\r\n\r\n

Burjuvazi, iktidara gelirken ve geldikten sonra da kendi \u00e7\u0131karlar\u0131n\u0131 ve taleplerini toplumun geri kalan\u0131na hegemonik olarak kabul ettirmekte ba\u015far\u0131l\u0131 olmu\u015ftur. \u201cBurjuvazi, yaln\u0131zca tarihsel olarak de\u011fil, somut her durumda da, kendi s\u0131n\u0131f \u00e7\u0131karlar\u0131n\u0131, kendi d\u00fc\u015f\u00fcncesini ve k\u00fclt\u00fcr\u00fcn\u00fc, b\u00fct\u00fcn insanl\u0131\u011f\u0131n ve b\u00fct\u00fcn ulusun \u00e7\u0131karlar\u0131n\u0131n ifadesi, ulusun d\u00fc\u015f\u00fcncesi, ulusun k\u00fclt\u00fcr ve sanat\u0131 olarak g\u00f6sterebilmektedir ve devletin zora ba\u015fvurarak sa\u011flad\u0131\u011f\u0131 egemenli\u011fi, ideolojik \u00f6z\u00fcmseme mekanizmalar\u0131yla peki\u015ftirmektedir.<\/em>\u201d[43]<\/sup><\/a><\/p>\r\n\r\n\r\n\r\n

Proletarya da modern kapitalist toplumda burjuvazinin \u00fcretim-yeniden \u00fcretim ili\u015fkilerinin olu\u015fturdu\u011fu hegemonyas\u0131ndan kurtulmak i\u00e7in kendi tarihsel \u00e7\u0131kar ve taleplerini toplumun b\u00fct\u00fcn s\u00f6m\u00fcr\u00fclen kesimlerinin \u00e7\u0131kar ve talepleri olarak form\u00fcle etmeli, hegemonik olarak toplumsal m\u00fccadeleye \u00f6nc\u00fcl\u00fck etmelidir. Lenin\u2019de i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n m\u00fccadele bi\u00e7imlerinden olan \u2018ideolojik m\u00fccadele\u2019nin de anlam\u0131 budur. \u0130\u015f\u00e7i s\u0131n\u0131f\u0131, bilimsel sosyalist d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fc hem burjuvazinin ideolojik hegemonyas\u0131ndan ve sald\u0131r\u0131lar\u0131ndan korumal\u0131, hem de bu d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fc toplumun geri kalan\u0131n\u0131n da d\u00fcnya g\u00f6r\u00fc\u015f\u00fc olarak ortaya koymal\u0131d\u0131r. Bunun i\u00e7in de i\u015f\u00e7i s\u0131n\u0131f\u0131, topluma \u00f6nc\u00fcl\u00fck etmeli, \u2018politik m\u00fccadele\u2019nin i\u00e7erisinde \u2018ideolojik m\u00fccadele\u2019nin de ara\u00e7lar\u0131n\u0131 geli\u015ftirmelidir.<\/p>\r\n\r\n\r\n\r\n

Frankfurt Okulu\u2019nun kapitalist toplum ele\u015ftirilerinde yakla\u015famad\u0131\u011f\u0131 ya da yakla\u015fmak istemedi\u011fi olgu Lenin\u2019de somutla\u015fan \u2018i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n hegemonyas\u0131\u2019 fikridir. \u2018\u0130deolojik m\u00fccadele\u2019 ile Lenin\u2019de vurgulanan, sosyalist-siyasal m\u00fccadeleden, do\u011fal olarak da ekonomi-politikten kopuk ve ba\u011f\u0131ms\u0131z de\u011fildir. Kapitalist hegemonyadan kurtulu\u015fun yolu i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n hegemonyas\u0131n\u0131 kurmas\u0131 ve toplumsal g\u00fc\u00e7lere \u00f6nc\u00fcl\u00fck ederek siyasal m\u00fccadeleyi ilerletmesidir. Salt ideolojik sava\u015f\u0131m ve bu anlamda kapitalizmin tarih-d\u0131\u015f\u0131 ideolojik ele\u015ftirisi bir toplum teorisi a\u00e7\u0131s\u0131ndan ne \u2018yol g\u00f6sterici\u2019 ne de tatmin edici olabilir.<\/p>\r\n\r\n\r\n\r\n

Bir sonraki yaz\u0131da Adorno\u2019nun kapitalist toplum ele\u015ftirisinde \u00f6ne \u00e7\u0131kan \u2018k\u00fclt\u00fcr end\u00fcstrisi\u2019, \u2018kitle k\u00fclt\u00fcr\u00fc\u2019, \u2018t\u00fcketim toplumu\u2019 kavramlar\u0131yla \u015fekillenen \u2018k\u00fclt\u00fcr kuram\u0131\u2019 incelenecek, ideoloji ele\u015ftirisi daha derinlikli olarak tart\u0131\u015f\u0131lacak, Marksizm-modernizm-ayd\u0131nlanma ili\u015fkisine dair Adorno\u2019nun ele\u015ftirileri ele al\u0131nacak ve \u2018meta feti\u015fizmi\u2019 ve \u2018yabanc\u0131la\u015fma\u2019 gibi modern kapitalist toplumun kavray\u0131\u015f\u0131nda \u00f6ne \u00e7\u0131kan Marksist kavramlar temelinde bir tart\u0131\u015fma y\u00fcr\u00fct\u00fclecektir.<\/p>\r\n\r\n\r\n\r\n

Devam edecek…<\/strong><\/p>\r\n\r\n\r\n

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[1]<\/sup><\/a> Slater, Phil (1998) Frankfurt Okulu, \u00c7ev. Ahmet \u00d6zden, Kabalc\u0131 Yay\u0131nevi, \u0130stanbul, sf.16<\/p>\r\n\r\n\r\n\r\n

[2]<\/sup><\/a> Slater, Frankfurt Okulu, sf. 17<\/p>\r\n\r\n\r\n\r\n

[3]<\/sup><\/a> Slater, Frankfurt Okulu, sf. 18<\/p>\r\n\r\n\r\n\r\n

[4]<\/sup><\/a> Horkheimer\u2019dan aktaran Slater, Frankfurt Okulu, sf. 34<\/p>\r\n\r\n\r\n\r\n

[5]<\/sup><\/a> Horkheimer, Max (2005) Geleneksel ve Ele\u015ftirel Kuram, \u00c7ev. Mustafa T\u00fczel, Yap\u0131 Kredi Yay\u0131nlar\u0131, \u0130stanbul, sf.389<\/p>\r\n\r\n\r\n\r\n

[6]<\/sup><\/a> Horkheimer\u2019dan aktaran Jay, Martin(1989) Diyalektik \u0130mgelem, \u00c7ev. \u00dcnsal Oskay, Ara Yay\u0131nc\u0131l\u0131k, \u0130stanbul, sf. 124<\/p>\r\n\r\n\r\n\r\n

[7]<\/sup><\/a> Horkheimer\u2019dan aktaran Therborn, G\u00f6ran(2015) Frankfurt Okulu, Edit\u00f6r: H. Emre Ba\u011fce, Do\u011fu Bat\u0131, Ankara, sf. 20<\/p>\r\n\r\n\r\n\r\n

[8]<\/a> Horkheimer, Geleneksel ve Ele\u015ftirel Kuram, sf. 347<\/p>\r\n\r\n\r\n\r\n

[9]<\/sup><\/a> Ba\u011fce, Frankfurt Okulu, sf. 22<\/p>\r\n\r\n\r\n\r\n

[10]<\/sup><\/a>Ba\u011fce, Frankfurt Okulu, sf. 23<\/p>\r\n\r\n\r\n\r\n

[11]<\/sup><\/a> Holz, Frankfurt Okulu Ele\u015ftirisi, sf. 24<\/p>\r\n\r\n\r\n\r\n

[12]<\/sup><\/a> Kulak, \u00d6nder(2017) Theodor Adorno: K\u00fclt\u00fcr End\u00fcstrisinin K\u0131skac\u0131nda K\u00fclt\u00fcr, \u0130thaki Yay\u0131nlar\u0131, \u0130stanbul, sf. 69<\/p>\r\n\r\n\r\n\r\n

[13]<\/sup><\/a> Adorno\u2019dan aktaran Kulak, K\u00fclt\u00fcr End\u00fcstrisinin K\u0131skac\u0131nda K\u00fclt\u00fcr sf. 75<\/p>\r\n\r\n\r\n\r\n

[14]<\/sup><\/a> Adorno\u2019dan aktaran Kulak, K\u00fclt\u00fcr End\u00fcstrisinin K\u0131skac\u0131nda K\u00fclt\u00fcr sf. 72<\/p>\r\n\r\n\r\n\r\n

[15]<\/a> Adorno, W. Theodor(2005), Minima Moralia, \u00c7ev. Orhan Ko\u00e7ak ve Ahmet Do\u011fukan, Metis Yay\u0131nlar\u0131, \u0130stanbul, sf.13<\/p>\r\n\r\n\r\n\r\n

[16]<\/a> Adorno, W. Theodor(2005), Minima Moralia, \u00c7ev. Orhan Ko\u00e7ak ve Ahmet Do\u011fukan, Metis Yay\u0131nlar\u0131, \u0130stanbul, sf. 13-14<\/p>\r\n\r\n\r\n\r\n

[17]<\/sup><\/a> Bottomore, Tom(2016) Frankfurt Okulu ve Ele\u015ftirisi, \u00c7ev. \u00dcmit. H. Yolsal, Say Yay\u0131nlar\u0131, \u0130stanbul, sf. 50<\/p>\r\n\r\n\r\n\r\n

[18]<\/sup><\/a> Marcuse, Herbert(1990) Tek-Boyutlu \u0130nsan, \u00c7ev. Aziz Yard\u0131ml\u0131, \u0130dea, \u0130stanbul<\/p>\r\n\r\n\r\n\r\n

[19]<\/sup><\/a> Ba\u011fce, Frankfurt Okulu, sf. 31<\/p>\r\n\r\n\r\n\r\n

[20]<\/a> Adorno, Theodor ve Horkheimer, Max(2013) Teori ve Pratik \u00dczerine, \u00c7ev. Orhan K\u0131l\u0131\u00e7, Metis Yay\u0131nlar\u0131, \u0130stanbul, sf. 12<\/p>\r\n\r\n\r\n\r\n

[21]<\/sup><\/a> Adorno, Theodor ve Horkheimer, Max(2014) Ayd\u0131nlanman\u0131n Diyalekti\u011fi, \u00c7ev. Nihat \u00dclner ve Elif \u00d6ztarhan Karado\u011fan, Kabalc\u0131 Yay\u0131nc\u0131l\u0131k, \u0130stanbul, sf. 19<\/p>\r\n\r\n\r\n\r\n

[22]<\/sup><\/a> Adorno ve Horkheimer, Teori ve Pratik \u00dczerine, sf. 16<\/p>\r\n\r\n\r\n\r\n

[23]<\/sup><\/a> Adorno ve Horkheimer, Ayd\u0131nlanman\u0131n Diyalekti\u011fi, sf. 10<\/p>\r\n\r\n\r\n\r\n

[24]<\/sup><\/a> Adorno\u2019dan aktaran Kulak, K\u00fclt\u00fcr End\u00fcstrisi K\u0131skac\u0131nda K\u00fclt\u00fcr, sf. 10<\/p>\r\n\r\n\r\n\r\n

[25]<\/sup><\/a> Adorno ve Horkheimer, Ayd\u0131nlanman\u0131n Diyalekti\u011fi, sf. 68<\/p>\r\n\r\n\r\n\r\n

[26]<\/sup><\/a> Ba\u011fce, Frankfurt Okulu, sf. 37<\/p>\r\n\r\n\r\n\r\n

[27]<\/sup><\/a> Holz, Frankfurt Okulu Ele\u015ftirisi, sf. 26<\/p>\r\n\r\n\r\n\r\n

[28]<\/sup><\/a> Ba\u011fce, Frankfurt Okulu, sf. 38<\/p>\r\n\r\n\r\n\r\n

[29]<\/sup><\/a> Bottomore, Frankfurt Okulu ve Ele\u015ftirisi, sf. 38<\/p>\r\n\r\n\r\n\r\n

[30]<\/sup><\/a> Adorno\u2019dan aktaran Bottomore, Frankfurt Okulu ve Ele\u015ftirisi, sf. 47<\/p>\r\n\r\n\r\n\r\n

[31]<\/sup><\/a> Marcuse, Tek-Boyutlu \u0130nsan, sf. 10<\/p>\r\n\r\n\r\n\r\n

[32]<\/sup><\/a> Slater, Frankfurt Okulu, sf. 161<\/p>\r\n\r\n\r\n\r\n

[33]<\/sup><\/a> Slater, Frankfurt Okulu, sf. 164<\/p>\r\n\r\n\r\n\r\n

[34]<\/sup><\/a> Lukacs, Georg(2002) Roman Kuram\u0131, \u00c7ev. Cem Soydemir, Metis Yay\u0131nlar\u0131, \u0130stanbul, sf. 35<\/p>\r\n\r\n\r\n\r\n

[35]<\/sup><\/a> Holz, Frankfurt Okulu Ele\u015ftirisi, sf. 33<\/p>\r\n\r\n\r\n\r\n

[36]<\/sup><\/a> Holz, Frankfurt Okulu Ele\u015ftirisi, sf. 13<\/p>\r\n\r\n\r\n\r\n

*Ellen Meiksins Wood, S\u0131n\u0131ftan Ka\u00e7\u0131\u015f isimli kitab\u0131nda, Radikal Demokrasi ve post-marksist kuramlar\u0131n geli\u015fmesine \u00f6nc\u00fcl\u00fck eden Nicos Poulantzas ve s\u0131n\u0131f analizi i\u00e7in \u2018yolu a\u00e7an\u2019 s\u0131fat\u0131n\u0131 kullan\u0131r.<\/p>\r\n\r\n\r\n\r\n

[37]<\/sup><\/a> Holz, Frankfurt Okulu Ele\u015ftirisi, sf. 12<\/p>\r\n\r\n\r\n\r\n

[38]<\/sup><\/a> Holz, Frankfurt Okuylu Ele\u015ftirisi, sf. 14<\/p>\r\n\r\n\r\n\r\n

[39]<\/sup><\/a> Holz, Hans Heinz (2017) Felsefenin A\u015f\u0131lmas\u0131 ve Ger\u00e7ekle\u015ftirilmesi \u2013 I, \u00c7ev. Sad\u0131k Usta, \u0130stanbul: Yordam Kitap, sf. 267<\/p>\r\n\r\n\r\n\r\n

[40]<\/sup><\/a> Holz, Felsefenin A\u015f\u0131lmas\u0131 ve Ger\u00e7ekle\u015ftirilmesi, sf. 280<\/p>\r\n\r\n\r\n\r\n

[41]<\/sup><\/a> Holz, Felsefenin A\u015f\u0131lmas\u0131 ve Ger\u00e7ekle\u015ftirilmesi, sf. 282<\/p>\r\n\r\n\r\n\r\n

[42]<\/sup><\/a> Komintern\u2019den aktaran \u00c7ubuk\u00e7u, Ayd\u0131n(1994), Sivil Toplum Kavram\u0131 ve Gramsci, \u00d6zg\u00fcrl\u00fck D\u00fcnyas\u0131, Say\u0131 65<\/p>\r\n\r\n\r\n\r\n

[43]<\/sup><\/a> \u00c7ubuk\u00e7u, Sivil Toplum ve Gramsci<\/p>\r\n","protected":false},"excerpt":{"rendered":"

Ender \u015eiar Arg\u0131n \u2018Ele\u015ftirel Kuram\u2019 ya da \u2018Ele\u015ftirel Toplum Teorisi\u2019, Frankfurt Okulu teorisyenlerinin \u201ckapitalist toplumun ideolojik ele\u015ftirisi\u201d olarak tarif ettikleri yorum ve teorilerinin, bu \u015fekilde an\u0131lmas\u0131n\u0131 tercih ettikleri isimdir. 1923\u2019te Frankfurt\u2019ta kurulan Toplumsal Ara\u015ft\u0131rmalar Enstit\u00fcs\u00fc alt\u0131nda bir araya gelen bir grup teorisyen ve felsefi g\u00f6r\u00fc\u015flerinin yaratt\u0131\u011f\u0131 ekol, bug\u00fcn Frankfurt Okulu ad\u0131yla an\u0131l\u0131yor. Kurulu\u015fundan bir as\u0131r sonra dahi kendisini Frankfurt Okulu\u2019na […]<\/p>\n","protected":false},"author":1,"featured_media":935,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_themeisle_gutenberg_block_has_review":false,"footnotes":""},"categories":[500,370,307],"tags":[],"class_list":["post-934","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-31-sayi-haziran-2019","category-kuram","category-ender-siar-argin"],"yoast_head":"\nAdorno ve Horkheimer ba\u011flam\u0131nda Ele\u015ftirel Teorinin ele\u015ftirisi\ufeff<\/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\/06\/11\/adorno-ve-horkheimer-baglaminda-elestirel-teorinin-elestirisi\ufeff\/\" \/>\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=\"Adorno ve Horkheimer ba\u011flam\u0131nda Ele\u015ftirel Teorinin ele\u015ftirisi\ufeff\" \/>\n<meta property=\"og:description\" content=\"Ender \u015eiar Arg\u0131n \u2018Ele\u015ftirel Kuram\u2019 ya da \u2018Ele\u015ftirel Toplum Teorisi\u2019, Frankfurt Okulu teorisyenlerinin \u201ckapitalist toplumun ideolojik ele\u015ftirisi\u201d olarak tarif ettikleri yorum ve teorilerinin, bu \u015fekilde an\u0131lmas\u0131n\u0131 tercih ettikleri isimdir. 1923\u2019te Frankfurt\u2019ta kurulan Toplumsal Ara\u015ft\u0131rmalar Enstit\u00fcs\u00fc alt\u0131nda bir araya gelen bir grup teorisyen ve felsefi g\u00f6r\u00fc\u015flerinin yaratt\u0131\u011f\u0131 ekol, bug\u00fcn Frankfurt Okulu ad\u0131yla an\u0131l\u0131yor. 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Teori ve Eylem","og_description":"Ender \u015eiar Arg\u0131n \u2018Ele\u015ftirel Kuram\u2019 ya da \u2018Ele\u015ftirel Toplum Teorisi\u2019, Frankfurt Okulu teorisyenlerinin \u201ckapitalist toplumun ideolojik ele\u015ftirisi\u201d olarak tarif ettikleri yorum ve teorilerinin, bu \u015fekilde an\u0131lmas\u0131n\u0131 tercih ettikleri isimdir. 1923\u2019te Frankfurt\u2019ta kurulan Toplumsal Ara\u015ft\u0131rmalar Enstit\u00fcs\u00fc alt\u0131nda bir araya gelen bir grup teorisyen ve felsefi g\u00f6r\u00fc\u015flerinin yaratt\u0131\u011f\u0131 ekol, bug\u00fcn Frankfurt Okulu ad\u0131yla an\u0131l\u0131yor. Kurulu\u015fundan bir as\u0131r sonra dahi kendisini Frankfurt Okulu\u2019na […]","og_url":"https:\/\/teoriveeylem.net\/tr\/2019\/06\/11\/adorno-ve-horkheimer-baglaminda-elestirel-teorinin-elestirisi\ufeff\/","og_site_name":"Teori ve Eylem","article_publisher":"https:\/\/www.facebook.com\/teoriveeylem\/","article_published_time":"2019-06-11T08:54:10+00:00","article_modified_time":"2023-01-17T13:10:21+00:00","og_image":[{"width":620,"height":389,"url":"https:\/\/teoriveeylem.net\/wp-content\/uploads\/2019\/06\/4.jpg","type":"image\/jpeg"}],"author":"admin","twitter_card":"summary_large_image","twitter_creator":"@teoriveeylem","twitter_site":"@teoriveeylem","twitter_misc":{"Yazan:":false,"Tahmini okuma s\u00fcresi":"28 dakika"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"Article","@id":"https:\/\/teoriveeylem.net\/tr\/2019\/06\/11\/adorno-ve-horkheimer-baglaminda-elestirel-teorinin-elestirisi%ef%bb%bf\/#article","isPartOf":{"@id":"https:\/\/teoriveeylem.net\/tr\/2019\/06\/11\/adorno-ve-horkheimer-baglaminda-elestirel-teorinin-elestirisi%ef%bb%bf\/"},"author":{"name":"admin","@id":"https:\/\/teoriveeylem.net\/tr\/#\/schema\/person\/413054853585ad4d138f2f331dfd177c"},"headline":"Adorno ve Horkheimer ba\u011flam\u0131nda Ele\u015ftirel Teorinin ele\u015ftirisi\ufeff","datePublished":"2019-06-11T08:54:10+00:00","dateModified":"2023-01-17T13:10:21+00:00","mainEntityOfPage":{"@id":"https:\/\/teoriveeylem.net\/tr\/2019\/06\/11\/adorno-ve-horkheimer-baglaminda-elestirel-teorinin-elestirisi%ef%bb%bf\/"},"wordCount":6630,"publisher":{"@id":"https:\/\/teoriveeylem.net\/tr\/#organization"},"image":{"@id":"https:\/\/teoriveeylem.net\/tr\/2019\/06\/11\/adorno-ve-horkheimer-baglaminda-elestirel-teorinin-elestirisi%ef%bb%bf\/#primaryimage"},"thumbnailUrl":"https:\/\/teoriveeylem.net\/wp-content\/uploads\/2019\/06\/4.jpg","articleSection":["31. 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