{"id":860,"date":"2008-03-18T22:21:16","date_gmt":"2008-03-18T21:21:16","guid":{"rendered":"http:\/\/wp.mehmetcanyuece.com\/2008\/03\/18\/tuhaf-zamanlarda-tuhaf-bir-is-marksizmin-guencelligini-savunmak-haluk-gerger\/"},"modified":"2008-03-18T22:21:16","modified_gmt":"2008-03-18T21:21:16","slug":"tuhaf-zamanlarda-tuhaf-bir-is-marksizmin-guencelligini-savunmak-haluk-gerger","status":"publish","type":"post","link":"https:\/\/mcanyuce.net\/eski\/tuhaf-zamanlarda-tuhaf-bir-is-marksizmin-guencelligini-savunmak-haluk-gerger\/","title":{"rendered":"Tuhaf zamanlarda tuhaf bir i\u015f: Marksizmin g\u00fcncelli\u011fini savunmak* Haluk GERGER"},"content":{"rendered":"
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\n \t<\/i> Read Time:<\/span>7 Minute, 37 Second <\/div>\n\n <\/div>

Bug\u00fcn “Marksizmin g\u00fcncelli\u011fi”ni tart\u0131\u015fmak, kabul etmek gerekir ki, biz Marksistler a\u00e7\u0131s\u0131ndan, ayn\u0131 zamanda, bir savunma anlam\u0131na da geliyor.<\/p>\n

<\/p>\n

Bunlar tuhaf zamanlar ve dolay\u0131s\u0131yla da Marksizmi, onun g\u00fcncelli\u011fini ve g\u00fcn\u00fcm\u00fczdeki ge\u00e7erlili\u011fini tart\u0131\u015fmak, savunmak gerekiyor. Ger\u00e7ekten tuhaf, \u00e7\u00fcnk\u00fc Marksizm hayat demek, ya\u015fam\u0131m\u0131z\u0131 belirleyen yasalar demek. Ak\u0131p giden b\u00fct\u00fcn \u00e7eli\u015fki ve \u00e7at\u0131\u015fmalar\u0131yla; sava\u015f\u0131m ve tutkular\u0131yla, yitip gidenleriyle, kazan\u0131mlar\u0131yla, bo\u011fucu s\u00fcregenli\u011fi, inat\u00e7\u0131 donmu\u015flu\u011fu, i\u00e7ten i\u00e7e de\u011fi\u015fim ve g\u00f6k g\u00fcr\u00fclt\u00fcl\u00fc d\u00f6n\u00fc\u015f\u00fcmleriyle, ta kendisi toplumsal hayat\u0131n Marksizm… <\/p>\n<\/p>\n

Bunu “kar\u015f\u0131 taraf” da g\u00f6r\u00fcyor, hatta bazen bizden de iyi. \u00d6rne\u011fin, D\u00fcnya Bankas\u0131 uzmanlar\u0131, 1996 D\u00fcnya Geli\u015fme Raporu<\/strong>‘ndaki tezlerini savunurken kan\u0131t olarak Kom\u00fcnist Manifesto<\/strong>‘ya ba\u015fvuruyorlar. \u0130lerici Amerikal\u0131 sosyolog C. Wright Mills, soyal bilimleri, Marksla kar\u015f\u0131tlar\u0131 aras\u0131ndaki “tart\u0131\u015fma” olarak tan\u0131mlarken, ayn\u0131 \u015feyi yap\u0131yir, de\u011findi\u011fim ideolojik m\u00fccadelenin s\u00fcreklili\u011fini ve boyutlar\u0131n\u0131 \u00e7ok iyi belirlemi\u015f oluyor. <\/p>\n<\/p>\n

Ama yine de yan\u0131lsama s\u00fcr\u00fcyor ve Marksizmin g\u00fcncelli\u011fini tart\u0131\u015fmak gerekiyor. <\/p>\n<\/p>\n

Evet, Marksizmin g\u00fcncelli\u011fini g\u00fcndeme getirmek ve bunu savunmak, Marksizme kar\u015f\u0131 sald\u0131r\u0131lara bir yan\u0131t niteli\u011fi ta\u015f\u0131yor. Kapitalizmin insanl\u0131\u011fa ya\u015fam\u0131n her alan\u0131nda felaket getirmekte oldu\u011fu ve \u00e7ok boyutlu krizler i\u00e7inde k\u0131vrand\u0131\u011f\u0131 bir d\u00f6nemde, tuhaf bir bi\u00e7imde, Marksizmin miad\u0131n\u0131 doldurdu\u011fu, ge\u00e7erlili\u011fini yitirdi\u011fi tezinin yayg\u0131n kabul\u00fcne, bu b\u00fcy\u00fck aldatmaca ve yan\u0131lsamaya yan\u0131t verme \u00e7abas\u0131 yapt\u0131\u011f\u0131m\u0131z. \u00dcstlenmek zorunday\u0131z elbette ama b\u00fcy\u00fck ideolojik sald\u0131r\u0131yla i\u00e7ine k\u0131st\u0131r\u0131lmak istendi\u011fimiz savunma pozisyonunu a\u015farak yerine getirmeliyiz bu g\u00f6revi. <\/p>\n<\/p>\n

Ku\u015fkusuz Marksizmin bilimsel yetkinlik ve yarat\u0131c\u0131l\u0131\u011f\u0131n\u0131, felsefi derinli\u011fini, tarihsel anlam\u0131n\u0131, ahlaki \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc kavramak ve hele anlatmak g\u00fc\u00e7. Hayat\u0131n Yasalar\u0131n\u0131n Bilimi’nin do\u011frudan ya\u015fam ve insanl\u0131k \u00fczerindeki kapsaml\u0131, sars\u0131c\u0131, \u00f6zg\u00fcrle\u015ftirici etkilerini de… <\/p>\n<\/p>\n

Bu u\u011fra\u015fta iki yolu izlemeliyiz. Birincisi, sadece ana s\u0131k\u0131\u015f\u0131p kalmadan, Marksizmin tarihimize, yani insanl\u0131\u011f\u0131n ortak bilincine ve, daha da \u00f6nemlisi, gelece\u011fimize, insanl\u0131\u011f\u0131n gelece\u011fine tuttu\u011fu \u0131\u015f\u0131k \u00fczerinde durarak “g\u00fcncellik” kavram\u0131n\u0131 tart\u0131\u015fmal\u0131y\u0131z; “ya barbarl\u0131k, hatta, ya yok olu\u015f ya sosyalizm” slogan\u0131n\u0131n anlatt\u0131\u011f\u0131 gibi. \u0130kinci olarak da, bu u\u011fra\u015f\u0131, mutlaka, salt entellekt\u00fcel tart\u0131\u015fmaya, sadece ideolojik m\u00fccadeleye indirgemekten ka\u00e7\u0131narak, Marksizmi hayatla, onun ger\u00e7ek sahibi i\u015f\u00e7i s\u0131n\u0131f\u0131yla, emek\u00e7ilerle, giderek, b\u00fcy\u00fck insanl\u0131kla, politik m\u00fccadele prati\u011fiyle, devrimci praksisle b\u00fct\u00fcnle\u015ftirerek, b\u00fct\u00fcn bunlar\u0131n bir organik par\u00e7as\u0131 yaparak, s\u00fcrd\u00fcrmeliyiz. <\/p>\n<\/p>\n

Marksizmi, d\u00fcn, yani ortak bellek; bug\u00fcn, yani ya\u015fayan ve nihayet, yar\u0131n, yani gelecek \u00fczerine oturtarak tart\u0131\u015fmal\u0131y\u0131z. Marks, g\u00fcn\u00fcn\u00fc, kendi zaman\u0131n\u0131 anlayabilmek i\u00e7in d\u00fcn\u00fc ara\u015ft\u0131rd\u0131; ke\u015ffetti\u011fi yasall\u0131klardan, dinamiklerden hareketle sadece an\u0131 kavramakla kalmad\u0131; gelece\u011fe de \u0131\u015f\u0131k tuttu. <\/p>\n<\/p>\n

Marks ve Engels, gelece\u011fe y\u00f6neli\u015fin yasalar\u0131n\u0131, dinamiklerini, ta\u015f\u0131y\u0131c\u0131lar\u0131n\u0131 ortaya \u00e7\u0131kart\u0131rken, yapt\u0131klar\u0131n\u0131n do\u011fas\u0131 gere\u011fi, Devrimi de anlatt\u0131lar. D\u00fcn, bug\u00fcn ve yar\u0131n, ge\u00e7mi\u015f, an ve gelecek, Marksizmde bir b\u00fct\u00fcn olarak, birbirlerine ge\u00e7mi\u015f organik ba\u011flant\u0131lar\u0131yla birlikte bulunurlar. Marksizm, bu yap\u0131s\u0131yla, d\u00fcn\u00fc ve bug\u00fcn\u00fc a\u015far, gelece\u011fe uzan\u0131r akar. Ya\u015fad\u0131\u011f\u0131m\u0131z evreni anlamak ve onu de\u011fi\u015ftirmek… Marksizmin insanl\u0131\u011fa en b\u00fcy\u00fck arma\u011fan\u0131 burada ortaya \u00e7\u0131kar… <\/p>\n<\/p>\n

Ku\u015fkusuz, Marksizmi yeniden anlatma \u00e7abas\u0131n\u0131n ya\u015famsal bir yan\u0131n\u0131, bilimsel\/entellekt\u00fcel \u00e7abalar olu\u015fturuyor. G\u00f6r\u00fcnt\u00fcn\u00fcn ard\u0131ndaki \u00f6z\u00fc ortaya \u00e7\u0131karman\u0131n temel yolu bu. <\/p>\n<\/p>\n

Burada en \u00f6nemli silah\u0131m\u0131z ger\u00e7ek, ger\u00e7e\u011fin bizim yan\u0131m\u0131zda olmas\u0131 ve Marksizmin, toplumun b\u00fcy\u00fck \u00e7o\u011funlu\u011funun, giderek, b\u00fcy\u00fck insanl\u0131\u011f\u0131n, hayati \u00e7\u0131karlar\u0131na hizmet eden b\u00fct\u00fcn dinamiklerin kayna\u011f\u0131n\u0131 olu\u015fturmas\u0131d\u0131r. Bu durumda, ger\u00e7eklerin topluma aktar\u0131lmas\u0131nda ve kar\u015f\u0131 taraf\u0131n y\u0131k\u0131c\u0131\/yan\u0131lt\u0131c\u0131 propagandas\u0131 kar\u015f\u0131s\u0131nda as\u0131l kozumuz basit: ger\u00e7e\u011fin gizlenmi\u015f \u00f6z\u00fcn\u00fc a\u00e7\u0131\u011fa \u00e7\u0131kartmak. Bunun, genel olarak evrensel sosyalizmin, \u00f6zel olarak da \u00fclkemiz devrimci solunun neredeyse gelenselle\u015fmi\u015f\/kurumsalla\u015fm\u0131\u015f haliyle, yani, abart\u0131l\u0131 ajitasyonla ve anlams\u0131z genellemelerle, gereksiz polemiklerle, g\u00fcndelik tablonun k\u0131sa erimli ama\u00e7lar u\u011fruna e\u011fip b\u00fck\u00fclerek aktar\u0131lmas\u0131yla yap\u0131lmas\u0131 son derece yanl\u0131\u015f, verimsiz, hatta zararl\u0131d\u0131r. Gereken \u00e7al\u0131\u015fman\u0131n, bilgiye dayal\u0131 propaganda ve ajitasyonla yap\u0131lmas\u0131 en sa\u011flam y\u00f6ntemdir. <\/p>\n<\/p>\n

\u0130\u015fte bu noktada, bilimin, bilimsel u\u011fra\u015f ve verilerin hayati \u00f6nemi ortaya \u00e7\u0131kmaktad\u0131r. Ayd\u0131nlar\u0131n, uzmanlar\u0131n, bilimcilerin ortakl\u0131\u011f\u0131, bu y\u00f6n\u00fcyle ele al\u0131n\u0131rsa, bu stratejik bak\u0131\u015fla kavran\u0131rsa, onlarla birliktelik art\u0131k bir “ayd\u0131n gevezeli\u011fi” ya da “akademik marksizmin tart\u0131\u015fmalar\u0131” olmaktan \u00e7\u0131kar, do\u011frudan g\u00fcndelik ya\u015famla, giderek, hayat\u0131n kendisiyle rab\u0131talanmak, yani kendi dar d\u00fcnyam\u0131zdan da, d\u00fc\u015flerle \u00f6r\u00fclm\u00fc\u015f hayal evreninden de \u00e7\u0131kmak, bizi hayattan koparan teorisizmden \u00f6zg\u00fcrle\u015fmek, dar \u00e7eki\u015fmelerden kurtulmak, anlam\u0131na gelir; \u00fcstelik, bunlar\u0131n dolay\u0131m\u0131yla da, i\u015f\u00e7ilerle, emek\u00e7ilerle, sokaktaki insanla sa\u011flam zeminler \u00fczerinde, hayat\u0131n ger\u00e7ekleri \u00fczerinden bulu\u015fmak anlam\u0131na gelir.<\/p>\n<\/p>\n

Ayd\u0131nlarla, uzmanlarla, akademisyenlerle ili\u015fkiler pek \u00e7ok bak\u0131mdan sorunludur; dar bak\u0131\u015fl\u0131 apolitik ayd\u0131nlar kategorisi de, “akademik Marksizm” gelene\u011fi de sorunludur ku\u015fkusuz. Farkl\u0131 ama\u00e7l\u0131 ve y\u00f6ntemli olsa, da, her iki ger\u00e7eklikle de ideolojik-pratik bir tart\u0131\u015fma ka\u00e7\u0131n\u0131lmaz olarak g\u00fcndemimizdedir. <\/p>\n<\/p>\n

Bu noktada, Otto Ren\u00e8 Castillo’nun, bug\u00fcn Marksizm kadar g\u00fcncel konuya de\u011finen \u015fiirini, ayr\u0131ca ideolojik m\u00fccadeleye y\u00f6n g\u00f6stermedeki yarar\u0131 nedeniyle de, an\u0131msamakta yarar var: <\/p>\n

“Apolitik Ayd\u0131nlar”<\/strong><\/p>\n

Birg\u00fcn,<\/p>\n

\u00fclkemin apolitik ayd\u0131nlar\u0131<\/p>\n

halk\u0131m\u0131z\u0131n en s\u0131radan insanlar\u0131nca<\/p>\n

sorgulanacaklar…<\/p>\n<\/p>\n

Halklar\u0131,<\/p>\n

a\u011f\u0131r a\u011f\u0131r yanan s\u0131cak bir ate\u015f gibi<\/p>\n

k\u00fc\u00e7\u00fcc\u00fck ve yaln\u0131z,<\/p>\n

Yava\u015f\u00e7a \u00f6l\u00fcrken,<\/p>\n

ne yapt\u0131klar\u0131<\/p>\n

Sorulacak onlara…<\/p>\n<\/p>\n

O g\u00fcn,<\/p>\n

apolitik ayd\u0131nlar\u0131n<\/p>\n

kitaplar\u0131nda, \u015fiirlerinde<\/p>\n

Yerleri olmayan<\/p>\n

ama her g\u00fcn ekmek ve s\u00fctlerini,<\/p>\n

pide ve yumurtalar\u0131n\u0131 getirmi\u015f,<\/p>\n

giysilerini onarm\u0131\u015f,<\/p>\n

ara\u00e7lar\u0131n\u0131 s\u00fcrm\u00fc\u015f,<\/p>\n

k\u00f6peklerine ve bah\u00e7elerine bakm\u0131\u015f,<\/p>\n

onlara \u00e7al\u0131\u015fm\u0131\u015f<\/p>\n

s\u0131radan insanlar gelecekler<\/p>\n

Ve soracaklar:<\/p>\n

\u0130\u00e7lerindeki insan ve ya\u015fam s\u00f6n\u00fcp<\/p>\n

\u00e7ile \u00e7ekti\u011finde yoksullar<\/p>\n

Siz ne yapt\u0131n\u0131z?<\/p>\n<\/p>\n

Tabii Marksologlarla, akademik Marksistlerle, Marksist ayd\u0131nlarla da birlikte verimli \u00e7al\u0131\u015fman\u0131n yollar\u0131n\u0131 bulmak gerekiyor. Burada sorun, sadece hayattan, pratikten kopuk “ayd\u0131n gevezeli\u011fi” de\u011fildir ku\u015fkusuz. Bu ba\u011flamda, “d\u0131\u015fardan bilin\u00e7” sorunsal\u0131 g\u00f6zden ka\u00e7\u0131r\u0131lmamal\u0131. Tehlikeye otuz y\u0131l \u00f6nce Garaudy \u015f\u00f6yle i\u015faret etmi\u015f: <\/p>\n<\/p>\n

“Ya\u015fayan Marksist d\u00fc\u015f\u00fcnceyi ortaya \u00e7\u0131karmak i\u00e7in, \u00fc\u00e7 \u00e7eyrek y\u00fczy\u0131ldan fazla bir zamand\u0131r, onu tehlikesiz felsefeler \u00fczerine yamayarak, Marksizmin itibar\u0131na sahip olmay\u0131 birbiri pe\u015fis\u0131ra deneyen b\u00fct\u00fcn revizyonizmlerden ay\u0131rmak, ay\u0131klamak gerkecektir. Neo-Kantizmden, Bergsonizmden, neo-hegelianizmden, fenomenolojiden, existansiyalizmden, hatta teolojiden hareket ederek Marx’\u0131 yeniden de\u011ferlendirdiklerini iddia edenler oldu. B\u00fct\u00fcn bunlar\u0131 yaparken umut, onu uysalla\u015ft\u0131rmak, temelinden uzakla\u015ft\u0131rmak idi. D\u00fcnyay\u0131 de\u011fi\u015ftirmenin arac\u0131 ve zorunlulu\u011fu de\u011fil, d\u00fcnyay\u0131 oldu\u011fu gibi b\u0131rakarak, d\u00fcnyan\u0131n bir\u00e7ok yorumundan biri gibi de\u011ferlendirmek istendi.”<\/a>[1]<\/span><\/b><\/a> <\/p>\n<\/p>\n

Sonu\u00e7 olarak \u015fu s\u00f6ylenmeli: Marksizmi, s\u0131\u011fl\u0131k ve kabal\u0131\u011fa oldu\u011fu kadar, entellekt\u00fcalizme de hapsetmeden tart\u0131\u015fmay\u0131 ger\u00e7ekle\u015ftirebilmeliyiz. Bunun sigortas\u0131ysa, hayat\u0131n i\u00e7inde, pratikte yat\u0131yor. <\/p>\n<\/p>\n

Dolay\u0131s\u0131yla, ikinci olarak, Marksizmin hayatla \u00e7ok y\u00f6nl\u00fc ba\u011flar\u0131n\u0131n mutlaka kurulmas\u0131 gerekiyor. Marks’\u0131n \u0130kinci Tez’de belirtti\u011fi gibi, nihayet, “”\u0130nsan d\u00fc\u015f\u00fcncesinin nesnel ger\u00e7ekli\u011fe ula\u015fmas\u0131 sorunu, bir teorik mesele de\u011fil, bir pratik i\u015fidir. Ger\u00e7ek, pratik deneyle ancak kan\u0131tlanabilir…” Kutsal<\/strong> Aile<\/strong>‘de verilen ders, “proletaryan\u0131n ya\u015fam ko\u015fullar\u0131n\u0131n, \u00e7a\u011fda\u015f toplumun i\u00e7inde bulundu\u011fu b\u00fct\u00fcn insanl\u0131k d\u0131\u015f\u0131 ko\u015fullar\u0131n odak noktas\u0131 oldu\u011fu… insan\u0131n proletarya i\u00e7indi yitti\u011fi…” ger\u00e7e\u011fi hi\u00e7 unutulmamal\u0131d\u0131r. <\/p>\n<\/p>\n

Asl\u0131nda bu o kadar zor da de\u011fil. Marksizmle hayat\u0131n i\u00e7i\u00e7e ge\u00e7mi\u015fli\u011fini, \u00f6zellikle de devrimci kurtulu\u015f praksisiyle Marksizm aras\u0131ndaki organik ba\u011f\u0131, Che Guevera, bir b\u00fcy\u00fck \u00f6zg\u00fcrl\u00fck sava\u015f\u0131m\u0131na ili\u015fkin olarak, \u015f\u00f6yle anlat\u0131yor: <\/p>\n<\/p>\n

“K\u00fcba Devrimi, Marks’la, onun bilimi b\u0131rak\u0131p devrimci silah\u0131n\u0131 ku\u015fand\u0131\u011f\u0131 noktada bulu\u015fur… Biz pratik devrimciler, kendi m\u00fccadelemizi ba\u015flat\u0131rken, \u00f6z\u00fcnde bilimci Marks’\u0131n \u00f6ng\u00f6rm\u00fc\u015f oldu\u011fu yasalar\u0131n gere\u011fini yerine getirmi\u015f oluyoruz. Bu isyan yolunu katederken, eski g\u00fc\u00e7 yap\u0131lar\u0131na kar\u015f\u0131 m\u00fccadele ederken, bu yap\u0131n\u0131n y\u0131k\u0131lmas\u0131 i\u00e7in deste\u011fimizi halkta dayand\u0131r\u0131rken ve halk\u0131n mutlulu\u011funu m\u00fccadelemizin temeli yaparken kendimizi, \u00f6z\u00fcnde, bilimci Marks’\u0131n saptam\u0131\u015f oldu\u011fu \u00f6ng\u00f6r\u00fclere uyarlamaktay\u0131z. Yani, ve bunu bir kez daha vurgulamak gerekir ki: \u00f6nderlerinin teorik a\u00e7\u0131dan bunlara ili\u015fkin bildiklerinden ya da s\u00f6ylediklerinden ba\u011f\u0131ms\u0131z olarak, Marksizmin yasalar\u0131, K\u00fcba Devrimi’nin geli\u015fimi i\u00e7inde mevcuttur.”<\/a>[2]<\/span><\/b><\/a> <\/p>\n<\/p>\n

Marksizmin hayatla ba\u011f\u0131, onun b\u00fcy\u00fck insanl\u0131kla, insani kurtulu\u015fla ili\u015fkisi, insan\u0131n insanla\u015fma ser\u00fcveninde sosyalist devrimin kritik e\u015fik olma \u00f6zelli\u011fiyle birle\u015ftirilmeli. Marks’\u0131n dedi\u011fi gibi, “\u0130nsan ya\u015fam\u0131na el koyan \u00f6zel m\u00fclkiyetin pozitif manada ortadan kald\u0131r\u0131lmas\u0131, ayn\u0131 zamanda, b\u00fct\u00fcn k\u0131s\u0131tlamalar\u0131n olumlu anlam\u0131yla ortadan kalkmas\u0131 ve insan\u0131n dinden, aileden, devletten ve benzerlerinden insani, yani toplumsal varl\u0131\u011f\u0131na geri d\u00f6nmesidir.”<\/a>[3]<\/span><\/a> <\/p>\n<\/p>\n

Bug\u00fcn, insan geneti\u011fiyle oynama olana\u011f\u0131n\u0131 elde etmi\u015f bir avu\u00e7 az\u0131nl\u0131\u011f\u0131n tekeline kar\u015f\u0131, \u00fcretim ara\u00e7lar\u0131n\u0131n toplulsalla\u015fmas\u0131 ve \u00f6zel m\u00fclkiyetin ilgas\u0131, art\u0131k sadece proletaryay\u0131 de\u011fil, b\u00fcy\u00fck insanl\u0131\u011f\u0131 ilgilendiriyor ve \u015fimdiye kadar hi\u00e7 olmad\u0131\u011f\u0131 \u00f6l\u00e7\u00fcde, devrimin \u00f6nc\u00fcs\u00fc ve ta\u015f\u0131y\u0131c\u0131s\u0131 proletarya (ve dolay\u0131s\u0131yla Marksim-Leninizm) ile insanl\u0131k aras\u0131ndaki ya\u015famsal \u00e7\u0131kar ba\u011flar\u0131n\u0131 somut olarak kan\u0131tl\u0131yor. Elbette, asla unutmamak gerekir ki, 1844 Elyazmalar\u0131<\/strong>‘nda belirtildi\u011fi gibi, “i\u015f\u00e7ilerin kurtulu\u015fu insan\u0131n evrensel kurtulu\u015funu i\u00e7erir… insanl\u0131\u011f\u0131n evrensel kurtulu\u015fu, i\u015f\u00e7ilerin kurtulu\u015funda i\u00e7erilmi\u015ftir.” <\/p>\n<\/p>\n

Marksizm h\u00e2l\u00e2 g\u00fcncel \u00e7\u00fcnk\u00fc onun hareket yasalar\u0131n\u0131 ke\u015ffetti\u011fi ve de\u011fi\u015ftirmeye giri\u015fti\u011fi sistem hala ya\u015f\u0131yor, b\u00fct\u00fcn de\u011fi\u015fti iddialar\u0131na kar\u015f\u0131n temel karakteristiklerini, dinamiklerini, \u00f6z\u00fcn\u00fc de\u011fi\u015ftiremedi\u011fi a\u00e7\u0131k bi\u00e7imde g\u00f6r\u00fcl\u00fcyor. Yasalar\u0131 kendilerini dayatt\u0131k\u00e7a, Marksizm de g\u00fcncelli\u011fini yeniden \u00fcretiyor, hayalete et ve kemik ger\u00e7ekli\u011fini kazand\u0131r\u0131yor. <\/p>\n<\/p>\n

Marksizm, insano\u011flunun tarihindeki en b\u00fcy\u00fck \u00f6zg\u00fcrl\u00fck aray\u0131\u015f\u0131, bir bilimsel \u00f6zg\u00fcrl\u00fck projesi… D\u00fcn\u00fcn k\u00f6lesine bug\u00fcn \u00f6nderlik ve y\u00f6netmek, yar\u0131n da \u00f6zg\u00fcrl\u00fck d\u00fcnyas\u0131n\u0131 i\u015faret eden bilimsel kesinlik ile insan m\u00fcdahalesi, \u00f6zg\u00fcr insan\u0131n kendi yazg\u0131s\u0131 \u00fczerindeki hakimiyeti, aras\u0131nda kurulan denge, tarihin ka\u00e7\u0131n\u0131lmaz gidi\u015fat\u0131 ile tarihi insan\u0131n yapmas\u0131 aras\u0131ndaki devrim bile\u015fkesi Marksizm. <\/p>\n<\/p>\n

Marks, “\u015fayet para…’bu d\u00fcnyaya yanaktaki kal\u0131t\u0131msal bir kan lekesi olarak gelmi\u015fse,’ sermaye, tepeden t\u0131rna\u011fa, t\u00fcm g\u00f6zeneklerden f\u0131\u015fk\u0131ran kan ve kir olarak gelir” demi\u015fti.<\/a>[4]<\/span><\/a> \u0130\u015fte Marksizm, para kadar, piyasa kadar, kapitalizm kadar g\u00fcncel, devrim ihtiyac\u0131 kadar g\u00fcncel… \u0130nsan\u0131n insana kullu\u011fu kadar d\u00fcn, \u00fccretli k\u00f6lelik kadar bug\u00fcn, devrim ve s\u0131n\u0131fs\u0131z toplum kadar yak\u0131n ve uzak gelecek… <\/p>\n<\/p>\n

Baz\u0131 Marksistler, Marksizm ancak de\u011fi\u015ftirmeye giri\u015fti\u011fi sistem tarih sahnesinden silindi\u011finde, miad\u0131n\u0131 doldurabilir diyorlar. Belki bu denli iyimser de olmamak gerek. Mao, yapt\u0131\u011f\u0131 s\u00f6yle\u015fide, Andre Malraux’ya \u015f\u00f6yle diyor: <\/p>\n<\/p>\n

“\u0130nsanl\u0131k kendi ara\u00e7lar\u0131na b\u0131rak\u0131ld\u0131\u011f\u0131nda, bir zorunluluk olarak kapitalizmi yeniden in\u015fa etmez… ama e\u015fitsizli\u011fi yeniden kurar. Yeni s\u0131n\u0131flar\u0131n olu\u015fumuna e\u011filimli dinamikler g\u00fc\u00e7l\u00fcd\u00fcr.”<\/a>[5]<\/span><\/a> <\/p>\n<\/p>\n

Anla\u015f\u0131lan o ki, Marksizme insanl\u0131k daha uzun s\u00fcre ihtiya\u00e7 duyacak. Yeni \u00e7eli\u015fkilerin dingin \u00f6zg\u00fcrl\u00fck d\u00fcnyas\u0131nda, \u00f6zg\u00fcr \u00fcreticilerin ger\u00e7ekten insani “s\u0131n\u0131fs\u0131z toplumu”nda insano\u011flu, Marks’\u0131 ve devrimcileri “g\u00fcncelli\u011fin s\u0131n\u0131rlamalar\u0131”ndan \u00f6zg\u00fcrle\u015ftirecek… <\/p>\n<\/p>\n

*Emek Ara\u015ft\u0131rmalar\u0131 Merkezi Giri\u015fimi taraf\u0131ndan 2-3 \u015eubat 2008 tarihlerinde Ankara’da yap\u0131lan “Manifesto’nun 160. y\u0131l\u0131nda Marksizmin G\u00fcncelli\u011fi” ba\u015fl\u0131kl\u0131 bir asmpozyumda yap\u0131lan konu\u015fman\u0131n metni.<\/strong> <\/p>\n<\/p>\n

\n

<\/a>[1]<\/span><\/a> Roger Garaudy, Marks I\u00e7in Anahtar<\/strong>, \u00e7ev. A. Taner K\u0131\u015flal\u0131, Ankara, Bilgi Yay\u0131nevi, 1975, s. 8-9.<\/p>\n

<\/a>[2]<\/span><\/a> Ernesto “Che” Guevara, “”Notes for the Study of the Ideology of the Cuban Revolution,” Anne Fremantle (Der.), Communism: Basic Writings<\/strong>, New York, Mentor Book, New American Library, 1970, s. 380-81<\/p>\n

<\/a>[3]<\/span><\/a> Marx, Karl, The Economic and Philosophical Manuscripts of 1844<\/strong>, NewYork, International Publishers, 1966, s.136.<\/p>\n

<\/a>[4]<\/span><\/a> Karl Marx, Capital, c.1, Moscow, Progress Publishers, 1986, s. 711-12.<\/p>\n

<\/a>[5]<\/span><\/a> Victor Nee, James Peck (Der.), China’s Uninterrupted Revolution<\/strong>, New York, Pantheon, 1975, s. 108’den aktaran Paul Sweezy, Four Lectures on Marxism<\/strong>, New York, Monthly Review Press, 1981, s. 94.<\/p>\n<\/p>\n

www.mavidefter.org<\/a><\/p><\/p>\n

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

Bug\u00fcn “Marksizmin g\u00fcncelli\u011fi”ni tart\u0131\u015fmak, kabul etmek gerekir ki, biz Marksistler a\u00e7\u0131s\u0131ndan, ayn\u0131 zamanda, bir savunma anlam\u0131na da geliyor.<\/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-860","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\/860","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=860"}],"version-history":[{"count":0,"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/posts\/860\/revisions"}],"wp:attachment":[{"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/media?parent=860"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/categories?post=860"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/mcanyuce.net\/eski\/wp-json\/wp\/v2\/tags?post=860"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}