{"id":1164,"date":"2008-10-16T09:16:20","date_gmt":"2008-10-16T07:16:20","guid":{"rendered":"http:\/\/wp.mehmetcanyuece.com\/2008\/10\/16\/devrim-mi-o-da-ne\/"},"modified":"2008-10-16T09:16:20","modified_gmt":"2008-10-16T07:16:20","slug":"devrim-mi-o-da-ne","status":"publish","type":"post","link":"https:\/\/mcanyuce.net\/eski\/devrim-mi-o-da-ne\/","title":{"rendered":"Devrim mi, o da ne?"},"content":{"rendered":"
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\n \t<\/i> Read Time:<\/span>7 Minute, 10 Second <\/div>\n\n <\/div>

\"gerger\"Devrim mi, o da ne? – Haluk Gerger<\/strong><\/p>\n

Ge\u00e7mi\u015fi b\u00fct\u00fcn a\u011f\u0131rl\u0131\u011f\u0131yla ta\u015f\u0131mak zorunda olan burjuvazinin topluma \u00f6\u011fretti\u011fi g\u00fcndelik dilde “devrim” s\u00f6zc\u00fc\u011f\u00fc, o ge\u00e7mi\u015fin de zorunlulu\u011fuyla, olumlu bir anlam ta\u015f\u0131r. Burjuvazi, toplumsal bellekte yer etmi\u015f olan olumlu miras\u0131n \u00fcstesinden, “devrim” kavram\u0131ndan \u00f6z\u00fcn\u00fc \u00e7alarak ve onu kendi \u00e7\u0131karlar\u0131 do\u011frultusunda kullanman\u0131n yollar\u0131n\u0131 bularak, gelmeye \u00e7al\u0131\u015f\u0131r.<\/p>\n

Dolay\u0131s\u0131yla da, \u00fcretimde, teknolojide, tek tek \u00fcr\u00fcnlerde, hatta e\u011fitimde, sanatta, dilde, d\u00fc\u015f\u00fcncede, i\u00e7erikte ve bi\u00e7imde, “devrim yapmak”, pazarlama tekni\u011finde k\u00e2r getirici bir y\u00f6ntem olarak kullan\u0131l\u0131r, bu haliyle \u00f6v\u00fcn\u00fcl\u00fcr bir nitelik olarak y\u00fcceltilir. Her t\u00fcr reklam, “devrim” s\u00f6zc\u00fc\u011f\u00fcn\u00fc gizemli-\u0131\u015f\u0131lt\u0131l\u0131 bir olumluluk ambalaj\u0131yla kullan\u0131r. Hatta, “sosyal devrim” kavram\u0131 bile \u00e7o\u011fu zaman “burjuva modernle\u015fmesi-ayd\u0131nlanmas\u0131”na indirgenerek kutsan\u0131r. Giderek, “devrim” g\u00fcndelik dilde, ilerlemeyi, geli\u015fmeyi, olumlu s\u0131\u00e7ramay\u0131 ifade eder hale gelir. Tarihsel olarak da b\u00f6yle bir i\u015fleve sahip oldu\u011fu yads\u0131nmaz; politik bak\u0131mdan tarihin, burjuvazinin devrimleriyle noktalanm\u0131\u015f say\u0131lmas\u0131 kayd\u0131yla elbette.<\/p>\n

<\/p>\n

Sonra, \u00f6yle bir nokta gelir ki, “devrim,” en korkun\u00e7, en tehlikeli, en zararl\u0131 “\u015fey” oluverir. O nokta i\u015fte “tarihin sonu”na tekab\u00fcl eder. Bu an, “devrim”in i\u00e7inin ger\u00e7ek politik-toplumsal \u00f6z\u00fcyle dolduruldu\u011fu zaman ba\u015flar. \u00d6znesi proletaryada somutla\u015ft\u0131\u011f\u0131 zaman ba\u015flar. D\u00fczeni y\u0131kmak ve yeni bir gelecek in\u015fa etmek kavray\u0131\u015f\u0131yla ba\u015flar. Egemen s\u0131n\u0131f\u0131n ikiy\u00fczl\u00fc konumlan\u0131\u015f\u0131 b\u00f6yle ortaya \u00e7\u0131kar o anda. Lenin bir yaz\u0131s\u0131nda devrimi “gayr\u0131me\u015fru, fantastik ve do\u011fal olmayan bir fenomen” olarak g\u00f6renlerden s\u00f6z etti\u011finde tam da bunu anlatmaktayd\u0131.<\/p>\n

Tabii devrim sorunsal\u0131na ba\u015fka a\u00e7\u0131lardan, daha ger\u00e7ek\u00e7i ve bilimsel temellere dayal\u0131 bi\u00e7imde, bakmak da m\u00fcmk\u00fcn. \u00d6rne\u011fin, Engels devrimin, devrim yapma hakk\u0131n\u0131n, ger\u00e7ekten tek “tarihsel hak” oldu\u011funu s\u00f6yler. Engels bu sav\u0131n\u0131, tarihsel olarak, devrimin de\u011fi\u015fen s\u0131n\u0131f iktidarlar\u0131n\u0131n ve t\u00fcm modern devletlerin kurulu\u015funun temelini olu\u015fturdu\u011fu ger\u00e7e\u011fine dayand\u0131r\u0131r.<\/p>\n

\u015eimdi bir ad\u0131m daha atmak gerekmektedir. Engels bunu, \u00f6rne\u011fin, Marks’\u0131n “Fransa’da S\u0131n\u0131f M\u00fccadeleleri” ba\u015fl\u0131kl\u0131 yap\u0131t\u0131na yazd\u0131\u011f\u0131 \u00f6ns\u00f6zde yapar ve \u00f6zel olarak proleter devrimin bir ay\u0131rt edici \u00f6zelli\u011fini vurgular, tarihteki \u00f6teki t\u00fcm devrimlerin aksine, sosyalist devrimin, az\u0131nl\u0131klarca ya da onlar\u0131n yanda\u015flar\u0131nca de\u011fil, toplumun \u00e7o\u011funlu\u011funu olu\u015fturanlarca ger\u00e7ekle\u015ftirilece\u011fini yazar.<\/p>\n

Art\u0131k bir ad\u0131m daha ileri gidebiliriz. Manifesto’da \u015f\u00f6yle denir: “\u0130ktidar\u0131 ele ge\u00e7iren ge\u00e7mi\u015fteki t\u00fcm s\u0131n\u0131flar, t\u00fcm toplumu kendi m\u00fclk edinme ko\u015fullar\u0131n\u0131n boyunduru\u011fu alt\u0131na sokarak, daha \u00f6nce kazanm\u0131\u015f olduklar\u0131 toplumsal konumu g\u00fcvence alt\u0131na almaya \u00e7al\u0131\u015ft\u0131. Proleterler ise, toplumsal \u00fcretici g\u00fc\u00e7leri, yaln\u0131zca, bug\u00fcne kadarki kendi m\u00fclk edinme tarz\u0131n\u0131 ve bununla birlikte \u015fimdiye kadarki t\u00fcm m\u00fclk edinme tarzlar\u0131n\u0131 ortadan kald\u0131rarak ele ge\u00e7irebilir. Proleterlerin g\u00fcvence alt\u0131na al\u0131nacak bir \u015feyleri yoktur; onlar, bug\u00fcne kadarki t\u00fcm bireysel g\u00fcvenceleri ve bireysel sigortalar\u0131 ortadan kald\u0131racaklard\u0131r.”<\/p>\n

Son ad\u0131m\u0131, 1871’de Birinci Enternasyonal’in Londra’daki bir toplant\u0131s\u0131nda yapt\u0131\u011f\u0131 konu\u015fmas\u0131nda s\u00f6yledi\u011fiyle, Engels’e b\u0131rakabiliriz: “Biz s\u0131n\u0131flar\u0131n ortadan kald\u0131r\u0131lmas\u0131n\u0131 savunuyoruz. Bunu ger\u00e7ekle\u015ftirmenin arac\u0131 nedir? Tek ara\u00e7, proletaryan\u0131n siyasi hakimiyetidir.”<\/p>\n

Ara duraklar var elbette ama i\u015fte proletarya diktat\u00f6rl\u00fc\u011f\u00fc bu, Devrim bu!<\/p>\n

Ama bu kadar da de\u011fil…<\/p>\n

Proletarya, Devrim ve insan-insanl\u0131k aras\u0131ndaki ili\u015fkiyi ilmik ilmik \u00e7\u00f6zmek gerekiyor. Bence, insani varolu\u015fun ve yiti\u015fin ontolojik bir \u00e7\u00f6z\u00fcmlemesini yapmadan Devrimi ve onun yak\u0131c\u0131 ihtiyac\u0131n\u0131 kavramak m\u00fcmk\u00fcn de\u011fil.<\/p>\n

Genellikle marksist yazarlar proletaryay\u0131, onun hayat ko\u015fullar\u0131n\u0131, insan\u0131n yitiminin bir izd\u00fc\u015f\u00fcm\u00fc olarak g\u00f6r\u00fcrler. O halde “insanl\u0131k durumu”na i\u015f\u00e7i ile, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n do\u011fu\u015fuyla ba\u015flamak yanl\u0131\u015f olmasa gerek. \u0130nsan\u0131 var eden emek; emek\u00e7i, i\u015f\u00e7i. “\u0130nsanl\u0131k hali”, i\u015f\u00e7inin hali. Bu nedenle “i\u015f\u00e7i”yle ba\u015flamak gerek insani varolu\u015fa. “\u0130nsan”, hen\u00fcz insanla\u015famam\u0131\u015f olsa da, hep var. Oysa i\u015f\u00e7i tarihsel bir kategori; her zaman yoktu, yar\u0131n da olmayacak. Birincisinin y\u00fckselerek devam\u0131, \u00f6tekinin varl\u0131\u011f\u0131na, daha do\u011frusu, yoklu\u011funa ba\u011fl\u0131 geli\u015fecek. Bu bak\u0131mdan da, i\u015fe i\u015f\u00e7iden ba\u015flamak gerekiyor.<\/p>\n

Devrime de, insana da, i\u015f\u00e7iden hareket ederek ula\u015fmak gerek.<\/p>\n<\/p>\n

Devrim, insana, onun do\u011fal varl\u0131\u011f\u0131na geri d\u00f6nmek demektir bir bak\u0131ma. Ya da bir ba\u015fka ifadeyle, onun do\u011fas\u0131na ayk\u0131r\u0131 d\u00fczeni y\u0131kmak, onu insanl\u0131ktan \u00e7\u0131kartan ko\u015fullar\u0131 ya\u015famdan silmek, insan\u0131n yiten \u00f6z\u00fcne kavu\u015fmak, insanla\u015fma a\u015famas\u0131na ula\u015fmak, insan\u0131 daha y\u00fcksek temellerde yeniden \u00fcretmeye ge\u00e7i\u015f demektir Devrim.<\/p>\n

“\u0130\u015f\u00e7i”nin kaba, basit bir tan\u0131m\u0131 yeter de artar bile b\u00f6yle bir \u00e7\u00f6z\u00fcmleme i\u00e7in: “Ya\u015famak i\u00e7in emek g\u00fcc\u00fcn\u00fc \u00fcretim arac\u0131 sahibine satan ve bu s\u00fcre\u00e7te de belli bir s\u00fcre ona kar\u015f\u0131l\u0131ks\u0131z \u00e7al\u0131\u015fmak zorunda olan \u00fccretli \u00fcretici” desek, yanl\u0131\u015f olmaz herhalde. Burada bir gariplik, bir yapayl\u0131k, zorlamay\u0131, mecburiyeti akla getiren bir tuhafl\u0131k yok mu?<\/p>\n

Evet, bir zamanlar i\u015f\u00e7i yoktu. \u0130nsan ve toprak, \u00fcretici ile \u00fcretim arac\u0131, birbirinden kopuk de\u011fildi. \u0130nsan vard\u0131 ama i\u015f\u00e7i yoktu. Sonra, insan topraktan kopar\u0131ld\u0131. \u0130nsan, \u00fcretim arac\u0131ndan kopmu\u015ftu; art\u0131k a\u00e7 ve a\u00e7\u0131kta, yoksun ve yoksuldu. Onu kentlere, t\u00fcccar\u0131n, burjuvazinin kalelerine (burglara) s\u00fcrd\u00fcler, vah\u015fi hayvanlar gibi. Vah\u015fi hayvanlar gibi; kovaland\u0131lar, avland\u0131lar, zincirlere vuruldular, kent d\u0131\u015f\u0131ndaki karanl\u0131klarda \u00f6l\u00fcmlere s\u00fcr\u00fcld\u00fcler, sokak ortalar\u0131nda vuruldular, kilise \u00f6nlerinde as\u0131ld\u0131lar ya da \u015fansl\u0131 olanlar\u0131, kad\u0131n, \u00e7ocuk, ya\u015fl\u0131, hasta, farelerin cirit att\u0131\u011f\u0131 la\u011f\u0131ml\u0131 sular i\u00e7indeki vebal\u0131-lanetli mahallelere t\u0131k\u0131l\u0131p 17-18 saat “\u00fcretim”e ko\u015fuldular, i\u015f\u00e7ili\u011fe mahkum edildiler.<\/p>\n

\u0130nsan yitti, i\u015f\u00e7i s\u0131n\u0131f\u0131 olu\u015ftu.<\/p>\n

\u0130nsana yabanc\u0131 bir varolu\u015f b\u00f6yle dayat\u0131ld\u0131 insana. \u0130nsana yabanc\u0131, \u00f6nce iki bak\u0131mdan: \u00dcretim arac\u0131ndan zorla kopart\u0131lm\u0131\u015f, kendini s\u00fcrd\u00fcrmekten yoksun b\u0131rak\u0131lm\u0131\u015f ve ya\u015famak i\u00e7in bir ba\u015fka insana kul yap\u0131lm\u0131\u015f. \u0130kincisi, “i\u015f\u00e7i” olmad\u0131\u011f\u0131 s\u00fcrece, en do\u011fal haklar\u0131ndan bile de\u011fil, en do\u011fal gereksinimlerinden de yoksun kalm\u0131\u015f. Ard\u0131ndan, \u00fcretime, \u00fcrettiklerine, eme\u011fine, kendine yabanc\u0131la\u015fma geldi. Sonra, birlikte ya\u015famaya, dayan\u0131\u015fmaya kodlanm\u0131\u015f insan geneti\u011finin aksine, ya\u015famak i\u00e7in \u00f6ncelikle, y\u0131k\u0131c\u0131 rekabete, husumete tutsak yap\u0131ld\u0131lar, hemcinsine kar\u015f\u0131 hasmane ili\u015fkilerin karanl\u0131k girdaplar\u0131nda yaln\u0131z, a\u00e7 ve a\u00e7\u0131kta b\u0131rak\u0131ld\u0131lar. Hurafeler kadar, paraya tap\u0131nmaya zorland\u0131lar, pazara eklendiler. Daha ilerde, patronlar i\u00e7in birbirlerini \u00f6ld\u00fcrmeye de s\u00fcr\u00fcleceklerdi…<\/p>\n

Belki en kahredici olan\u0131ysa, hep ac\u0131mas\u0131zca a\u015fa\u011f\u0131land\u0131lar, horland\u0131lar. Bizden, her dilde bulmas\u0131 m\u00fcmk\u00fcn bir \u00f6rnek vereyim, safkan bir Kemalist’ten. Milletvekilli\u011fi ve bakanl\u0131k da yapan gazeteci Cihat Baban, tek parti diktat\u00f6rl\u00fc\u011f\u00fcn\u00fcn g\u00fcvencesinde, bak\u0131n nas\u0131l anlat\u0131yor “ameleler”i: “…\u0130\u015f\u00e7iler maziyi inkar eden kimselerdir. Milleti, milliyeti i\u00e7timai bir merhale de\u011fil; suni bir te\u015fekk\u00fcl olarak telakki ederler. Bu adamlar yasamak i\u00e7in b\u00fct\u00fcn eziyetlere boyun e\u011fen insanlar de\u011fil midirler? Hayatlar\u0131n\u0131, hayatlar\u0131 bahas\u0131na kazanan kimseler de\u011fil midirler? Muhitleri, ve s\u00fcrd\u00fckleri \u00e7etin hayat onlar\u0131 da \u00e7etin yapm\u0131\u015ft\u0131r. En ziyade fikri sabit sahibi olanlar onlard\u0131r. En ziyade affetmeyen yine onlard\u0131r. Makineler aras\u0131nda, madenler i\u00e7inde, karanl\u0131k fabrikalarda ya\u015fayarak ilmin ayd\u0131nl\u0131\u011f\u0131na en az n\u00fcfuz edebilen yine onlard\u0131r, ruhlar\u0131nda s\u0131k\u0131nt\u0131 senelerinin tekas\u00fcf etmi\u015f ac\u0131l\u0131\u011f\u0131 vard\u0131r. Yorucu ve yeknesak hayatlar\u0131 onlar\u0131n istikbal endi\u015felerini z\u00fcmrele\u015ftirmi\u015f, ideallerini kafadan mideye indirmi\u015ftir. M\u00fccadeleleri rahat ya\u015famak i\u00e7indir. B\u00fct\u00fcn gayretleri, h\u00fck\u00fcm s\u00fcrmek i\u00e7in f\u0131rsat izhar etmektir.”<\/p>\n

\u0130\u015f\u00e7iler i\u00e7in ne yaman bir varolu\u015f, de\u011fil mi?..<\/p>\n

Yine de, en yayg\u0131n “meslek” i\u015f\u00e7ilik; insanlar\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011fu “\u00fccretli emek” kategorisinde, yani i\u015f\u00e7i! “Evlad\u0131m doktor olsun, avukat, mimar, m\u00fchendis olsun” diyen \u00e7ok da, hi\u00e7 “\u00e7ocu\u011fum b\u00fcy\u00fcs\u00fcn de, aslanlar gibi iri pazulu i\u015f\u00e7i olsun” diyen ana-baba yok ama nedense milyarlar i\u015f\u00e7i oluyor oluk oluk. \u00c7ocuklar b\u00fcy\u00fcy\u00fcnce, bazen b\u00fcy\u00fcmeyi dahi bilemeden, “\u00f6zg\u00fcr tercihler”ini “i\u015f\u00e7i” olmaktan yana kullan\u0131yorlar. Eskisi gibi zorla de\u011fil; do\u011fall\u0131kla, i\u015f bulman\u0131n sevinciyle \u015fen \u015fakrak \u015fark\u0131lar s\u00f6yleyerek, yazg\u0131lar\u0131n\u0131n ka\u00e7\u0131n\u0131lmaz ve g\u00f6n\u00fcll\u00fc kabullenmi\u015f yaz\u0131s\u0131yla, hayat\u0131n bildik ak\u0131\u015f\u0131 i\u00e7inde…<\/p>\n

As\u0131l yaman \u00e7eli\u015fki bu de\u011fil mi?<\/p>\n

Sonu\u00e7ta olan insanl\u0131\u011fa oldu; insan b\u00f6yle d\u00fc\u015f\u00fcr\u00fcld\u00fc, b\u00f6yle \u00e7\u00fcr\u00fct\u00fcld\u00fc. Yenildi, boyun e\u011fdi insan ve i\u015f\u00e7i oldu. \u0130\u015f\u00e7iyle insan \u00f6zde\u015fle\u015fti, s\u00f6m\u00fcrenler insanl\u0131ktan \u00e7\u0131kt\u0131. \u0130lk gen\u00e7 proletarya kurban verildi ama giderek insanl\u0131\u011f\u0131n boynu yat\u0131r\u0131ld\u0131 \u00f6zel m\u00fclkiyetin k\u00e2r damlayan b\u0131\u00e7a\u011f\u0131n\u0131n alt\u0131na. Zamanla, milliyet\u00e7ilikten t\u00fcketin h\u0131rs\u0131na, vir\u00fcs \u00fcst\u00fcne vir\u00fcs, bakteri \u00fcst\u00fcne bakteri, zehirlendi durdu insanl\u0131k.<\/p>\n

Sermaye b\u00f6yle kazand\u0131, insan b\u00f6yle yitti…<\/p>\n

Elbette umut hi\u00e7 \u00f6ld\u00fcr\u00fclemedi. Di\u015fe di\u015f insani direni\u015f inatla s\u00fcrd\u00fcrd\u00fc varl\u0131\u011f\u0131n\u0131; i\u00e7ten i\u00e7e, bilene bilene, yenile yenile, arada patlayan yanarda\u011flar gibi, Paris Kom\u00fcn\u00fc gibi, B\u00fcy\u00fck Bol\u015fevik Devrimi gibi…<\/p>\n

Yine de, sermayenin t\u00fcm y\u0131k\u0131c\u0131l\u0131\u011f\u0131yla, insan\u0131n yiti\u015fi \u00fcst\u00fcn geldi hayata…<\/p>\n

\u0130\u015fte Devrim as\u0131l anlam\u0131n\u0131 insani varolu\u015fun bu en yaman \u00e7eli\u015fkisinin yaratt\u0131\u011f\u0131 k\u00f6rd\u00fc\u011f\u00fcm\u00fcn par\u00e7alanmas\u0131yla ilintili ele al\u0131nmal\u0131. Varolu\u015fun, gelece\u011fin, insan\u0131n \u00f6z\u00fcn\u00fcn gizi burada sakl\u0131. Devrim, proletarya diktat\u00f6rl\u00fc\u011f\u00fc, sosyalizm, s\u0131n\u0131fs\u0131z toplum kom\u00fcnizm, hepsi, anlam\u0131n\u0131 bu kritik noktada buluyor. Proleter devrimin ay\u0131rt edici \u00f6z\u00fc, insanl\u0131kla ba\u011flant\u0131s\u0131, insani kurtulu\u015fla ili\u015fkisi, nihayet “do\u011fal bir hak,” “ertelenemez bir ihtiya\u00e7” olu\u015fu buradan kaynaklan\u0131yor. Maddi zemini bu…<\/p>\n

B\u00f6yle olunca, proletarya da bir \u00f6zel, zihni ya da ahlaki, tercih olmaktan \u00e7\u0131k\u0131yor, do\u011frudan insani varolu\u015fun ve kurtulu\u015fun s\u0131\u011f\u0131na\u011f\u0131na, nesnel imkan\u0131na d\u00f6n\u00fc\u015f\u00fcyor. O’nu tarihsel \u00f6rneklerden, s\u0131n\u0131flardan ay\u0131ran \u00f6zelli\u011fiyle. Bak\u0131n onu Marks nas\u0131l da g\u00fczel anlat\u0131yor: “… \u00d6zel bir haks\u0131zl\u0131\u011fa de\u011fil, haks\u0131zl\u0131\u011f\u0131n ta kendisine u\u011frad\u0131\u011f\u0131 i\u00e7in \u00f6zel bir hakk\u0131n davas\u0131n\u0131 g\u00fctmeyen, bundan b\u00f6yle art\u0131k tarihi de\u011fil, yaln\u0131z insani bir hakl\u0131l\u0131k gerek\u00e7esi ileri s\u00fcrebilecek olan… nihayet, toplumun b\u00fct\u00fcn di\u011fer kesimleri kar\u015f\u0131s\u0131nda kendini \u00f6zg\u00fcr k\u0131lmad\u0131k\u00e7a ve b\u00f6ylelikle toplumun b\u00fct\u00fcn di\u011fer kesimlerini de \u00f6zg\u00fcrle\u015ftirmedik\u00e7e \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc kazanmas\u0131 m\u00fcmk\u00fcn olmayan, tek kelimeyle, insan\u0131n topyek\u00fbn yiti\u015fi oldu\u011fu i\u00e7in ancak insan\u0131n topyek\u00fbn kazan\u0131lmas\u0131yla kendini kazanabilecek bir kesim…”<\/p>\n

Kapitalizm \u00e7ok y\u00f6nl\u00fc krizlerle bo\u011fu\u015furken devrimi d\u00fc\u015f\u00fcnmek do\u011fal elbette. B\u00fcy\u00fck Bol\u015fevik Devrimi’nin y\u0131ld\u00f6n\u00fcm\u00fcnde Devrim an\u0131lacak elbette.<\/p>\n

Ne var ki, Devrimi d\u00fc\u015f\u00fcnmek bunlar\u0131 a\u015f\u0131yor, a\u015fmal\u0131, do\u011frudan ontolojik kayg\u0131lara da ba\u011flanmal\u0131.<\/p>\n

\u00d6yle ya, Devrim, yitmi\u015f insan\u0131 yeniden bulmak de\u011fil mi?<\/p>\n

\u015eayet insansak, ya da, bu a\u011f\u0131r insanl\u0131k ko\u015fullar\u0131nda, i\u00e7imizdeki insan\u0131 olabildi\u011fince muhafaza etmeye \u00e7al\u0131\u015f\u0131yorsak, Devrim kendimizi bulmak, i\u00e7imizdeki insana kavu\u015fmak de\u011fil mi?<\/p>\n

\u00c7\u00fcr\u00fcyen kapitalizmle \u00e7\u00fcr\u00fcmek mi, Devrim mi?<\/p>\n

\u0130nsanla\u015fmak m\u0131, yok olu\u015f mu?<\/p>\n

\u0130\u015fte b\u00fct\u00fcn sorun burada de\u011fil mi?..<\/p>\n

Unutmay\u0131n, insan do\u011fas\u0131na ayk\u0131r\u0131 kapitalizm, insan\u0131 kendi do\u011fas\u0131na uymaya zorlad\u0131 ve bu \u00e7eli\u015fkiyi hi\u00e7 \u00e7\u00f6zemeden bug\u00fcnlere geldi. \u015eimdi ona “nihai” iki yol kald\u0131. Biri, insan\u0131 fizik olarak yok etmek; n\u00fckleer ya da \u00e7evresel felaketle. \u0130kincisi, geneti\u011fiyle oynayarak bitirmek insan\u0131.<\/p>\n

\u0130nsan m\u0131s\u0131n\u0131z? O halde, devrimcisiniz…<\/p>\n

mavidefter.org \/ 15.10.08<\/em><\/strong><\/p><\/p>\n

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Tweet<\/a><\/div>\n","protected":false},"excerpt":{"rendered":"

Devrim mi, o da ne? – Haluk Gerger Ge\u00e7mi\u015fi b\u00fct\u00fcn a\u011f\u0131rl\u0131\u011f\u0131yla ta\u015f\u0131mak zorunda olan burjuvazinin topluma \u00f6\u011fretti\u011fi g\u00fcndelik dilde “devrim” s\u00f6zc\u00fc\u011f\u00fc, o ge\u00e7mi\u015fin de zorunlulu\u011fuyla, olumlu bir anlam ta\u015f\u0131r. Burjuvazi, toplumsal bellekte yer etmi\u015f olan olumlu miras\u0131n \u00fcstesinden, “devrim” kavram\u0131ndan \u00f6z\u00fcn\u00fc \u00e7alarak ve onu kendi \u00e7\u0131karlar\u0131 do\u011frultusunda kullanman\u0131n yollar\u0131n\u0131 bularak, gelmeye \u00e7al\u0131\u015f\u0131r. Dolay\u0131s\u0131yla da, \u00fcretimde, […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_gspb_post_css":"","footnotes":""},"categories":[28],"tags":[],"class_list":["post-1164","post","type-post","status-publish","format-standard","hentry","category-sinifhareketi"],"blocksy_meta":[],"brizy_media":[],"_links":{"self":[{"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/posts\/1164","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/comments?post=1164"}],"version-history":[{"count":0,"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/posts\/1164\/revisions"}],"wp:attachment":[{"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/media?parent=1164"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/categories?post=1164"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/tags?post=1164"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}