{"id":4307,"date":"2024-07-14T17:19:58","date_gmt":"2024-07-14T17:19:58","guid":{"rendered":"https:\/\/marksizm.org.tr\/?p=4307"},"modified":"2024-07-14T17:19:58","modified_gmt":"2024-07-14T17:19:58","slug":"ouyang-kang-marxin-modernlesmenin-olumlu-degeri-uzerine-tarihsel-analizi-ve-modernlesmeyi-elestirmesi","status":"publish","type":"post","link":"https:\/\/marksizm.org.tr\/?p=4307","title":{"rendered":"Ouyang Kang: Marx\u2019\u0131n Modernle\u015fmenin Olumlu De\u011feri \u00dczerine Tarihsel Analizi ve Modernle\u015fmeyi Ele\u015ftirmesi"},"content":{"rendered":"\n

Ouyang Kang: Marx\u2019\u0131n Modernle\u015fmenin Olumlu De\u011feri \u00dczerine Tarihsel Analizi ve Modernle\u015fmeyi Ele\u015ftirmesi<\/strong><\/h1>\n\n\n\n

May\u0131s 2017<\/strong><\/p>\n\n\n\n

Derleyen: Deniz K\u0131z\u0131l\u00e7e\u00e7<\/strong><\/p>\n\n\n\n

<\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

<\/p>\n\n\n\n

\u00c7evirenin Notu: Bu par\u00e7ay\u0131, Canut Yay\u0131nevi\u2019nin yay\u0131nlad\u0131\u011f\u0131  \u201cMarksist Felsefenin Pratik G\u00f6r\u00fc\u015f\u00fc\u201d kitab\u0131ndan ald\u0131k.  Marx, modernle\u015fmeye 6 olumlu anlam, 4 olumsuz anlam y\u00fcklemi\u015f, modernle\u015fmeyi i\u00e7ererek a\u015fan bir ele\u015ftiri getirmi\u015fti. A\u015fa\u011f\u0131da Marx\u2019\u0131n bu analizini ve ele\u015ftirisini sunuyoruz. D\u00fcnya \u00f6l\u00e7e\u011finde modernle\u015fme \u00e7a\u011f\u0131n\u0131 a\u00e7an burjuvazi oldu, Bat\u0131 Avrupa\u2019da ba\u015flayan modernle\u015fme dalga dalga t\u00fcm d\u00fcnyaya yay\u0131ld\u0131. D\u00fcnyam\u0131z insanl\u0131\u011f\u0131 hen\u00fcz Marx\u2019\u0131n analiz etti\u011fi ikinci b\u00fcy\u00fck toplumsal formasyonun \u00f6tesine ge\u00e7emedi, bununla birlikte bug\u00fcn sosyalizm ak\u0131m\u0131 ikinci b\u00fcy\u00fck toplumsal formasyonu a\u015fan bir\u00e7ok yeni geli\u015fmenin ve \u00e7\u00f6z\u00fcm\u00fcn yayg\u0131nla\u015fmas\u0131 i\u00e7in m\u00fccadele ediyor.  Bug\u00fcn d\u00fcnyada Bat\u0131daki az say\u0131da \u00fclke modernle\u015fmesini tamamlam\u0131\u015f durumda\u2026. Sosyalizm ak\u0131m\u0131 k\u00fcresel g\u00fcneydeki bir\u00e7ok \u00fclkede, sadece bir iktidar sava\u015f\u0131 vermiyor ayn\u0131 zamanda \u00fclkede modernle\u015fmeyi tamamlama vizyonuna sahip. \u00c7KP ve Vietnam Kom\u00fcnist Partisi 2050\u2019lere do\u011fru \u00fclkelerinde modernle\u015fmeyi tamamlayabilecekleri \u00f6ng\u00f6r\u00fcs\u00fcnde bulunuyorlar.  B\u00f6ylece \u00c7in ve Vietnam geli\u015fmekte olan \u00fclkeler aras\u0131nda modernle\u015fmeyi tamamlayan ilk \u00fclkeler olacak\u2026<\/strong><\/p>\n\n\n\n

Marx, modernle\u015fme s\u00fcrecinin ivme kazand\u0131\u011f\u0131 bir \u00e7a\u011fda ya\u015fam\u0131\u015ft\u0131r. Bu nedenle Marx, durmaks\u0131z\u0131n yay\u0131lan modernle\u015fmenin ger\u00e7ekli\u011fi ile y\u00fczle\u015fmek ve onun hakk\u0131nda kendi kavray\u0131\u015f\u0131n\u0131 ve yorumunu ileri s\u00fcrmesi gerekmi\u015ftir. Modernle\u015fme, k\u00fcresel d\u00fczlemdeki bir hareket olarak, en temel anlamda, olumlu bir de\u011fer yaratma faaliyetidir. Bu nedenle Marx, modernle\u015fme ile ilgili olarak ara\u015ft\u0131rmas\u0131nda \u00f6nceli\u011fi modernle\u015fmenin i\u00e7kin de\u011ferini kavramaya vermi\u015ftir. Marx\u2019\u0131n modernle\u015fme ele\u015ftirisi, tarihsel bir perspektiften hareket etmi\u015f, modernle\u015fmeyi insan uygarl\u0131\u011f\u0131n\u0131n geli\u015fiminin tarihsel zorunlulu\u011fu olarak ve kapitalizmi de modernle\u015fmenin olumlu bir sonucu olarak ele alm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Marx hatta \u201cburjuvazinin tarihte son derece devrimci bir rol oynad\u0131\u011f\u0131n\u0131\u201d savunmu\u015ftur (Kom\u00fcnist Manifesto). Modernle\u015fme, insan uygarl\u0131\u011f\u0131n\u0131n geli\u015fim tarihinde yeni bir d\u00f6nemi temsil etmekte ve yeni bir uygarl\u0131\u011f\u0131n bi\u00e7imleni\u015fi ve yarat\u0131l\u0131\u015f\u0131 anlam\u0131na gelmektedir ve onun \u00f6nemi, insanl\u0131\u011f\u0131n do\u011fu\u015fu ve uygarl\u0131\u011f\u0131n ilk olu\u015fumu kadar b\u00fcy\u00fckt\u00fcr. T\u0131pk\u0131, Black\u2019in belirtti\u011fi gibi, \u201cModern \u00e7a\u011fdaki bu de\u011fi\u015fim s\u00fcreci, insanl\u0131k \u00f6ncesi ya\u015famdan insani ya\u015fama ve ilkel toplumdan uygar topluma ge\u00e7i\u015f s\u00fcreci ile ayn\u0131 derecede \u00f6nemdedir; insan ili\u015fkilerindeki b\u00fcy\u00fck devrimci d\u00f6n\u00fc\u015f\u00fcmlerin en dinamik olan\u0131d\u0131r.\u201d  Bu nedenle Marx, kapitalist modernle\u015fmenin tarihsel olu\u015fumunu ve de\u011fersel niteliklerini bir yandan tarihsel materyalizm temelinde, di\u011fer yandan insanl\u0131\u011f\u0131n uygarla\u015fmas\u0131 ve insan\u0131n geli\u015fimi perspektifinden ele alm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Modernle\u015fmemin 6 Olumlu anlam\u0131: <\/strong><\/p>\n\n\n\n

1) Modernle\u015fme ba\u015fl\u0131ca i\u00e7eri\u011fi burjuva ideolojisinin ve k\u00fclt\u00fcr\u00fcn\u00fcn yayg\u0131nla\u015fmas\u0131n\u0131 te\u015fvik etmek olan rasyonelle\u015fme s\u00fcrecidir<\/strong><\/p>\n\n\n\n

Modernle\u015fme, bir ideolojik devrimdir, yani bir yandan ba\u015fl\u0131ca i\u00e7eri\u011fi burjuva d\u00fc\u015f\u00fcncesinin (ideolojisinin)  ve  k\u00fclt\u00fcr\u00fcn\u00fcn yayg\u0131nla\u015fmas\u0131n\u0131 te\u015fvik eden, di\u011fer yandan  ayn\u0131 zamanda bir rasyonelle\u015fmeye (akl\u0131n egemenli\u011fine ge\u00e7i\u015f) s\u00fcrecidir. Uygarl\u0131k tarihindeki en b\u00fcy\u00fck d\u00fc\u015f\u00fcnsel \u00f6zg\u00fcrle\u015fme ak\u0131m\u0131 olan modernle\u015fme, insanlar\u0131n orta\u00e7a\u011f karanl\u0131\u011f\u0131ndan kurtulmas\u0131n\u0131 sa\u011flar. Genelde modernle\u015fmenin d\u00fc\u015f\u00fcnsel k\u00f6klerinin \u0130talyan R\u00f6nesans\u0131 ve Ayd\u0131nlanma\u2019ya kadar uzand\u0131\u011f\u0131 var say\u0131l\u0131r. R\u00f6nesans (\u0130talyanca.yeniden do\u011fu\u015f), ad\u0131 ve g\u00f6r\u00fcn\u00fcm\u00fc itibariyle antik Yunan ve Roma k\u00fclt\u00fcr\u00fcn\u00fc yeniden canland\u0131rmaya d\u00f6n\u00fck ak\u0131mlar olarak g\u00f6r\u00fcn\u00fcr, fakat asl\u0131nda R\u00f6nesans burjuvazinin ideolojisini ve k\u00fclt\u00fcr\u00fcn\u00fc yayar ve propaganda eder.  Ayd\u0131nlanma, temel olarak, do\u011fmakta olan burjuvazinin k\u00fclt\u00fcr\u00fcn\u00fcn \u00f6n\u00fcn\u00fc a\u00e7maya, di\u011fer yandan burjuva ideolojisini ve k\u00fclt\u00fcr\u00fcn\u00fc yaratmaya d\u00f6n\u00fckt\u00fcr. R\u00f6nesans ve Ayd\u0131nlanman\u0131n do\u011frudan hedefleri, orta\u00e7a\u011f Sezaropapac\u0131l\u0131k\u2019\u0131n\u0131n  din k\u00fclt\u00fcr\u00fc ve onun toplumsal ya\u015fam \u00fczerindeki h\u00e2kimiyeti olmu\u015ftur, tanr\u0131sal (ilahi) do\u011faya kar\u015f\u0131 insani do\u011fay\u0131 savunmu\u015f,  tanr\u0131sal (ilahi) hukuka kar\u015f\u0131, insan haklar\u0131 ile kar\u015f\u0131 koymu\u015ftur.<\/p>\n\n\n\n

O halde, R\u00f6nesans ve Ayd\u0131nlanma\u2019n\u0131n savundu\u011fu insani do\u011fa nedir? O d\u00f6nemin d\u00fc\u015f\u00fcn\u00fcrlerine g\u00f6re insan\u0131n en y\u00fcce do\u011fas\u0131, onun inanc\u0131 (itikat\u0131) de\u011fil, akl\u0131yd\u0131. \u0130nsani do\u011fay\u0131 savunmak akl\u0131n g\u00fcc\u00fcn\u00fc savunmak anlam\u0131na gelmekteydi, yani akl\u0131n g\u00fcc\u00fcn\u00fc savunmak, tanr\u0131sal (ilahi) do\u011faya ve ilahi (tanr\u0131n\u0131n) hukuka kar\u015f\u0131 koymak anlam\u0131na gelmekteydi. Bu anlamda bu insanlar, kapitalizmin \u00f6n\u00fcn\u00fc a\u00e7mak i\u00e7in rasyonalizmin bayra\u011f\u0131na sar\u0131lm\u0131\u015ft\u0131. Rasyonalizmin bayra\u011f\u0131n\u0131n alt\u0131nda, \u201cdin, do\u011fa anlay\u0131\u015f\u0131, toplum, devlet d\u00fczeni\u2014her \u015fey, en amans\u0131z ele\u015ftiriden ge\u00e7irildi; her \u015fey, ak\u0131l mahkemesi \u00f6n\u00fcnde varl\u0131\u011f\u0131n\u0131 hakl\u0131 \u00e7\u0131karmak ya da var olmaktan vazge\u00e7mek zorundayd\u0131. D\u00fc\u015f\u00fcnen zihin (ak\u0131l) her \u015feyin biricik \u00f6l\u00e7\u00fct\u00fc oldu\u201d .<\/p>\n\n\n\n

Marx ve Engels, Kom\u00fcnist Manifesto\u2019da \u015f\u00f6yle yazm\u0131\u015flard\u0131: \u201cKat\u0131 olan her \u015fey buharla\u015f\u0131yor, kutsal olan her \u015fey d\u00fcnyevile\u015fiyor.\u201d  Dolay\u0131s\u0131yla modernle\u015fme her \u015feyden \u00f6nce bir ideolojik (d\u00fc\u015f\u00fcnsel) \u00f6zg\u00fcrle\u015fme ak\u0131m\u0131d\u0131r. Engels, R\u00f6nesans\u2019\u0131n tarihte oynad\u0131\u011f\u0131 ileri role olan sayg\u0131s\u0131n\u0131 \u015f\u00f6yle dile getirmi\u015ftir: \u201cO [R\u00f6nesans] insanl\u0131\u011f\u0131n ya\u015fad\u0131\u011f\u0131 en ilerici devrimdi, \u00f6yle bir zamand\u0131 ki, ona devler laz\u0131md\u0131 ve bu devleri do\u011furdu \u2013 d\u00fc\u015f\u00fcnce g\u00fcc\u00fcne, tutku ve karaktere, \u00e7ok y\u00f6nl\u00fcl\u00fc\u011fe ve \u00f6\u011frenime sahip devler\u201d . \u201cYaln\u0131z maddi \u00fcretimde de\u011fil zihinsel-entelekt\u00fcel \u00fcretimde de bu b\u00f6yle. Tek tek uluslar\u0131n manevi-entelekt\u00fcel \u00fcr\u00fcnleri ortak m\u00fclk oluyor. Ulusal tek yanl\u0131l\u0131k ve s\u0131n\u0131rl\u0131l\u0131k gitgide olanaks\u0131z hale geliyor, pek \u00e7ok ulusal ve yerel edebiyattan bir d\u00fcnya edebiyat\u0131na ge\u00e7iliyor.\u201d  \u0130\u015fte bizzat bu ideolojik \u00f6zg\u00fcrle\u015fme hareketi ve k\u00fclt\u00fcrel in\u015fa, modernle\u015fmenin tarihsel s\u00fcreci i\u00e7in sa\u011flam bir ideolojik-d\u00fc\u015f\u00fcnsel temeli atm\u0131\u015ft\u0131r. Dolay\u0131s\u0131yla rasyonelle\u015fme, modernle\u015fmenin birincil anlam\u0131d\u0131r.<\/p>\n\n\n\n

2) Modernle\u015fmenin ba\u015fl\u0131ca i\u00e7eri\u011fi Do\u011fa bilimlerinin ve m\u00fchendislik teknolojisinin yay\u0131lmas\u0131n\u0131 te\u015fvik eden sanayile\u015fme s\u00fcreci olmas\u0131<\/strong><\/p>\n\n\n\n

Modernle\u015fme, \u2013 ba\u015fl\u0131ca i\u00e7eri\u011fi, do\u011fa bilimlerini ve m\u00fchendislik teknolojilerinin yay\u0131lmas\u0131 olan \u2013 bir b\u00fcy\u00fck makinele\u015fmi\u015f \u00fcretim devrimi ve dolay\u0131s\u0131yla sanayi devrimidir.<\/p>\n\n\n\n

\u0130nsanlar akl\u0131 \u00f6zg\u00fcrle\u015ftirmenin pe\u015findedir. O halde, ak\u0131l neden \u00f6zg\u00fcrle\u015fmelidir? Bu sorunun yan\u0131t\u0131, akl\u0131n \u00f6zg\u00fcrle\u015fmesinin do\u011fay\u0131 tan\u0131may\u0131, bilimi geli\u015ftirmeyi, teknolojiyi ilerletip, kullanmay\u0131, bilim ve teknolojiyi \u00fcretimde ve \u00f6zellikle modern kitlesel \u00fcretimde etkin bir \u015fekilde kullanmay\u0131 destekler. Sanayi, asla do\u011fada kendili\u011finden y\u00fcr\u00fcyen otomatik bir s\u00fcre\u00e7 de\u011fildir. Sanayile\u015fmenin \u00f6zelli\u011fi, bir yandan, i\u015f b\u00f6l\u00fcm\u00fc ve uzmanla\u015fma arac\u0131l\u0131\u011f\u0131yla her bireyin, toplumun gerek duydu\u011fu t\u00fcm\u00fcyle belirli yerel i\u015fler ile u\u011fra\u015fmas\u0131, di\u011fer yandan da yeteneklerini ve verimliliklerini artt\u0131rmas\u0131 ve modern i\u015fbirli\u011fi yoluyla devasa toplumsal \u00fcretici g\u00fc\u00e7ler yaratacak y\u00fcksek bir verimlilik ve \u00e7ok y\u00f6nl\u00fc bir \u00fcretim sistemi in\u015fa edilmesidir. E\u011fer rasyonelle\u015fme modernle\u015fmenin d\u00fc\u015f\u00fcnsel bayra\u011f\u0131 ise, sanayile\u015fme de modernle\u015fmi\u015f \u00fcretimin ve ya\u015fam\u0131n temelini olu\u015fturur. Marx ve Engels, modernle\u015fmenin insan\u0131n \u00fcretici g\u00fc\u00e7lerini geli\u015ftirmede elde edilen b\u00fcy\u00fck kazan\u0131mlar\u0131 \u015f\u00f6yle \u00f6vm\u00fc\u015ft\u00fcr: \u201cBurjuvazi, y\u00fcz y\u0131l\u0131 ancak bulan s\u0131n\u0131f egemenli\u011fi s\u00fcresinde, daha \u00f6nceki ku\u015faklar\u0131n toplam\u0131ndan daha kitlesel ve daha muazzam \u00fcretim g\u00fc\u00e7leri olu\u015fturdu. Do\u011fal g\u00fc\u00e7lerin dizginlenmesi, makinele\u015fme, sanayide ve tar\u0131mda kimyan\u0131n kullan\u0131lmas\u0131, buharl\u0131 gemi i\u015fleyi\u015fi, demiryollar\u0131, elektrikli telgraflar, d\u00fcnyan\u0131n her b\u00f6l\u00fcm\u00fcnde topra\u011f\u0131n i\u015flenebilir hale getirilmesi, \u0131rmaklar\u0131n ula\u015f\u0131m i\u00e7in d\u00fczenlenmesi, yerinden kopar\u0131lan b\u00fct\u00fcn insan topluluklar\u0131 \u2013 daha \u00f6nceki hangi y\u00fczy\u0131l, toplumsal eme\u011fin ba\u011fr\u0131nda b\u00f6ylesine \u00fcretim g\u00fc\u00e7lerinin yatt\u0131\u011f\u0131n\u0131 sezmi\u015ftir!\u201d  Marx, sanayile\u015fmenin insanl\u0131\u011f\u0131n \u00f6zsel g\u00fcc\u00fcn\u00fc ortaya \u00e7\u0131kar\u0131p zihnini a\u00e7t\u0131\u011f\u0131n\u0131 de\u011ferlendirerek, bilim ve teknolojinin egemenli\u011fi alt\u0131ndaki sanayile\u015fmeden \u00f6vg\u00fcyle s\u00f6z etmi\u015ftir. Sanayile\u015fme, modernle\u015fmenin in\u015fas\u0131n\u0131 sa\u011flayan onun ba\u015f maddi temelidir.<\/p>\n\n\n\n

3) Modernle\u015fmenin ba\u015fl\u0131ca i\u00e7eri\u011fi denizcili\u011fin (deniz yollar\u0131n\u0131n) ve uluslararas\u0131 ticaretin geli\u015fimi olan pazar ili\u015fkilerinin derinle\u015fme s\u00fcreci olmas\u0131<\/strong><\/p>\n\n\n\n

Modernle\u015fme, \u2013 ba\u015fl\u0131ca i\u00e7eri\u011fi, denizcili\u011fi ve uluslararas\u0131 ticaret olan \u2013 bir ticari devrim ve ayn\u0131 zamanda bir pazarla\u015fma s\u00fcrecidir. Sanayi \u00fcretiminin tar\u0131msal ve bireysel \u00fcretimden fark\u0131, \u00fcretilen \u00fcr\u00fcnlerin ba\u015fl\u0131ca \u00fcreticinin gereksinimleri i\u00e7in de\u011fil, piyasan\u0131n gereksinimleri i\u00e7in \u00fcretilmesidir. \u00dcr\u00fcnlerin al\u0131\u015fveri\u015finin yap\u0131ld\u0131\u011f\u0131 pazar\u0131n ne kapitalizme, ne de modernle\u015fme s\u00fcrecine \u00f6zg\u00fc oldu\u011funu, antik Yunan d\u00f6neminden bu yana var olan ve geli\u015fen bir olgu oldu\u011funu kabul etmek gerekir. Bununla birlikte, kitlesel toplumsal \u00fcretim, \u00e7ok daha b\u00fcy\u00fck bir pazara gerek duymu\u015ftur. Modern \u00fcretimin gerek duydu\u011fu \u015fey, modern geli\u015fkin, b\u00fcy\u00fck bir pazard\u0131r. Dahas\u0131, yerel piyasa yeterince b\u00fcy\u00fck olmay\u0131\u015f\u0131ndan dolay\u0131, uluslararas\u0131 pazarlar\u0131n ke\u015ffedilmesi gerekmi\u015ftir. Bu b\u00fcy\u00fck uluslararas\u0131 pazarlar, denizcilik ve s\u0131n\u0131r \u00f6tesi ticaret ile geli\u015fmi\u015ftir. Kristof Kolomb, be\u015f y\u00fcz y\u0131l \u00f6nce Kuzey Amerika\u2019y\u0131 ke\u015ffetmi\u015f ve kapitalist s\u00f6m\u00fcrgeleri ve pazarlar\u0131 a\u00e7m\u0131\u015ft\u0131r. B\u00f6ylece d\u00fcnya pazar\u0131 ve d\u00fcnya ticaretinin olu\u015fumunun ve modernle\u015fmenin d\u00fcnyaya yay\u0131lmas\u0131n\u0131n temeli at\u0131lm\u0131\u015ft\u0131r. Marx ve Engels\u2019in de belirtti\u011fi gibi, \u201cs\u00fcrekli geni\u015fleyen s\u00fcr\u00fcm ihtiyac\u0131n\u0131 kar\u015f\u0131lamak i\u00e7in burjuvazi, yeryuvarla\u011f\u0131n\u0131n b\u00fct\u00fcn\u00fcne el atmakta. Burjuvazinin, her yerde yerle\u015fmesi, her yerde yap\u0131la\u015fmas\u0131, her yerde ba\u011flant\u0131lar kurmas\u0131 gerekiyor.\u201d  Pazarla\u015fma denilen pazar ili\u015fkilerinin derinle\u015fme s\u00fcreci, modernle\u015fmenin ekonomik temelidir.<\/p>\n\n\n\n

4) Modernle\u015fmenin, ba\u015fl\u0131ca i\u00e7eri\u011fi ya\u015fam\u0131n toplumsalla\u015fmas\u0131 ve hizmetlerin \u00e7o\u011fal\u0131p toplumsalla\u015fmas\u0131 olan kentle\u015fme devrimi olarak geli\u015fmesi<\/strong><\/p>\n\n\n\n

Modernle\u015fme, \u2013 ba\u015fl\u0131ca i\u00e7eri\u011fi ya\u015fam\u0131n toplumsalla\u015fmas\u0131 ve hizmetlerin \u00e7ap\u0131n\u0131n geni\u015flemesi olan \u2013 bir kentle\u015fme devrimi ve de bir kentle\u015fme s\u00fcrecidir. \u00dcretimin merkezile\u015fmesi, ya\u015fam\u0131n ve hizmetlerin toplumsalla\u015fmas\u0131n\u0131 gerektirirken, sanayile\u015fme de kentle\u015fmenin yay\u0131lmas\u0131n\u0131 sa\u011flar. New York, Londra ve Paris gibi metropollerin t\u00fcm\u00fc, modernle\u015fme s\u00fcrecinin \u00fcr\u00fcn\u00fcd\u00fcr ve sonu\u00e7lar\u0131 ve ayn\u0131 zamanda modernle\u015fme s\u00fcrecinin do\u011furdu\u011fu ka\u00e7\u0131n\u0131lmaz olgulard\u0131r. Sanayi Devrimi, ayn\u0131 zamanda bir toplumsal devrimdir. Bir yandan \u201cdi\u011ferlerinden \u00e7ok daha kapsaml\u0131 ve etkili\u201d  bir toplumsal devrim, di\u011fer yandan \u201csivil toplumu kapsayan b\u00fcy\u00fck bir devrimdir.\u201d <\/p>\n\n\n\n

B\u00f6yle bir d\u00f6n\u00fc\u015f\u00fcm sadece insan ve do\u011fa aras\u0131ndaki ili\u015fkiyi de\u011fil, insan ve toplum, kent ve k\u0131r aras\u0131ndaki ili\u015fkileri de de\u011fi\u015ftirmi\u015ftir. Marx bu konuda \u015funlar\u0131 yazm\u0131\u015ft\u0131r: \u201cBurjuvazi, k\u0131r\u0131 kentin egemenli\u011fi alt\u0131na soktu. Koskoca kentler yaratt\u0131, kentli n\u00fcfusu k\u0131rsal n\u00fcfusa g\u00f6re b\u00fcy\u00fck oranda art\u0131rd\u0131 ve b\u00f6ylece n\u00fcfusun \u00f6nemli bir b\u00f6l\u00fcm\u00fcn\u00fc k\u0131rsal ya\u015fam\u0131n b\u00f6nl\u00fc\u011f\u00fcnden kopard\u0131. K\u00f6y\u00fc kente ba\u011f\u0131ml\u0131 k\u0131ld\u0131\u011f\u0131 gibi, barbar ve yar\u0131 barbar \u00fclkeleri uygar \u00fclkelere ve k\u00f6yl\u00fc halklar\u0131 burjuva halklara, Do\u011fuyu da Bat\u0131ya ba\u011f\u0131ml\u0131 hale getirdi.\u201d  Modernle\u015fme s\u00fcrecinin en temel simgelerinden biri olan kentle\u015fme insanlar\u0131n ya\u015fam tarz\u0131n\u0131 de\u011fi\u015ftirmi\u015ftir.<\/p>\n\n\n\n

5) Modernle\u015fmenin, ba\u015fl\u0131ca i\u00e7eri\u011fi burjuva demokratik politik sistem ve kurumlar\u0131n in\u015fas\u0131 olan demokratikle\u015fme s\u00fcreci olmas\u0131<\/strong><\/p>\n\n\n\n

Modernle\u015fme, \u2013 ba\u015fl\u0131ca i\u00e7eri\u011fi, burjuva demokrasisi politik sistemini kurmak olan \u2013 bir siyasi devrim ve ayn\u0131 zamanda bir demokratikle\u015fme s\u00fcrecidir. Kapitalist pazar ekonomisi ve \u00f6zel m\u00fclkiyet bunlara yan\u0131t veren siyasi sistemi, burjuva demokratik politik sistemini gerektirir. Demokrasinin genel bir kuvvetler ayr\u0131l\u0131\u011f\u0131 \u00f6r\u00fcnt\u00fcs\u00fcne ba\u011fl\u0131 in\u015fas\u0131, kapitalist modernle\u015fmenin temel politik garantisidir. Burjuva demokratik devrimi, \u201ct\u00fcm uluslar\u0131, e\u011fer yerle bir olmak istemiyorlarsa burjuvazinin \u00fcretim tarz\u0131n\u0131 benimsemeye zorluyor; uygarl\u0131k diye kendi uygarl\u0131\u011f\u0131n\u0131 ithal etmeye, yani burjuva olmaya zorluyor onlar\u0131. Tek kelimeyle, kendi istedi\u011fi gibi bir d\u00fcnya yarat\u0131yor kendine.\u201d Kapitalist ekonomik sistemi ve bireyselli\u011fi g\u00fcvence alt\u0131na alan demokratikle\u015fme, modernle\u015fmenin temel politik niteli\u011fidir.<\/p>\n\n\n\n

6) Modernle\u015fmenin, ba\u015fl\u0131ca i\u00e7eri\u011fi burjuva hukuk sisteminin kurulmas\u0131 olarak bir yasalla\u015fma s\u00fcreci olmas\u0131 (hukukun egemenli\u011fi)<\/strong><\/p>\n\n\n\n

Modernle\u015fme, \u2013 ba\u015fl\u0131ca i\u00e7eri\u011fi, burjuva hukuk sisteminin kurulu\u015fu olan \u2013 bir hukuk devrimi ve ayn\u0131 zamanda bir yasalla\u015fma s\u00fcrecidir. Yasalla\u015fma, politik devrimin zorunlu gere\u011fi ve ayn\u0131 zamanda onun gerekli garantisidir. Hukuk sisteminin k\u0131s\u0131tlamalar\u0131ndan yoksun bir demokrasi ka\u00e7\u0131n\u0131lmaz olarak anar\u015fizme yol a\u00e7acakt\u0131r. Demokratik temelden yoksun bir hukuk sistemi de ka\u00e7\u0131n\u0131lmaz olarak despotizme yol a\u00e7acakt\u0131r. Marx ve Engels \u015funa i\u015faret etmi\u015ftir: \u201cBurjuvazi, \u00fcretim ara\u00e7lar\u0131n\u0131n, zilyetli\u011fin\/m\u00fclkiyetin ve n\u00fcfusun da\u011f\u0131n\u0131kl\u0131\u011f\u0131n\u0131 giderek ortadan kald\u0131r\u0131yor. N\u00fcfusu bir \u00e7imento ba\u011flam\u0131nda b\u00fct\u00fcnleyip, \u00fcretim ara\u00e7lar\u0131n\u0131 az say\u0131da elde merkezile\u015ftiriyor ve m\u00fclkiyeti bir avu\u00e7 ki\u015finin ellerinde yo\u011funla\u015ft\u0131r\u0131yor. Bunun zorunlu sonucu ise politik merkezle\u015fme\u2026. Ba\u011f\u0131ms\u0131z, yaln\u0131zca ittifaklar\u0131 olan, \u00e7\u0131karlar\u0131, yasalar\u0131, h\u00fck\u00fcmetleri ve g\u00fcmr\u00fckleri farkl\u0131 eyaletler, tek ulus, tek h\u00fck\u00fcmet, tek yasa, tek ulusal s\u0131n\u0131f \u00e7\u0131kar\u0131, tek g\u00fcmr\u00fck s\u0131n\u0131r\u0131 i\u00e7ine s\u0131k\u0131\u015ft\u0131r\u0131ld\u0131.\u201d . T\u00fcm ekonomik ili\u015fkileri tek bir s\u00f6zle\u015fmeye d\u00f6n\u00fc\u015ft\u00fcrmek ve hukuk sistemi arac\u0131l\u0131\u011f\u0131yla demokrasiyi g\u00fcvence alt\u0131na almak, hem modernle\u015fmenin temel politik ve hukuksal temeli hem de bat\u0131 uygarl\u0131\u011f\u0131n\u0131n \u00f6nemli bir \u00f6zelli\u011fidir.<\/p>\n\n\n\n

Genel olarak s\u00f6ylemek gerekirse, Marx, modernle\u015fmeyi insan uygarl\u0131\u011f\u0131n\u0131n geli\u015fiminin geni\u015f tarihsel ba\u011flam\u0131na yerle\u015ftiren b\u00fct\u00fcnsel ve kapsaml\u0131 bir ara\u015ft\u0131rma yaparak, modernle\u015fmeyi 16. y\u00fczy\u0131ldan bu yana s\u00fcren bir s\u00fcre\u00e7 olarak, Avrupa toplumunun d\u00fc\u015f\u00fcn \u00f6zg\u00fcrle\u015fmesinin \u00f6nc\u00fcl\u00fc, Sanayi Devriminin \u00f6nc\u00fcs\u00fc, modern sanayinin ve bilim ve teknolojinin itici g\u00fcc\u00fc, d\u00fcnya pazar\u0131n\u0131n a\u00e7\u0131l\u0131m\u0131n\u0131n ve kentsel d\u00f6n\u00fc\u015f\u00fcm\u00fcn ko\u015fulu olarak ve ayn\u0131 zamanda geleneksel tar\u0131m toplumundan modern sanayi toplumuna do\u011fru d\u00fcnya \u00e7ap\u0131nda bir d\u00f6n\u00fc\u015f\u00fcm olarak de\u011ferlendirmi\u015ftir. Modernle\u015fme, gelene\u011fin ele\u015ftirisi ve a\u015f\u0131lmas\u0131 bak\u0131m\u0131ndan, sadece \u00fcretim ili\u015fkilerinin ve insanlar\u0131n ya\u015fam tarz\u0131n\u0131n d\u00f6n\u00fc\u015f\u00fcm\u00fcne yol a\u00e7mam\u0131\u015f, ayn\u0131 zamanda politik \u00fcstyap\u0131da muazzam d\u00f6n\u00fc\u015f\u00fcmleri te\u015fvik etmi\u015f ve insanlar\u0131n d\u00fc\u015f\u00fcnce ve duygu tarzlar\u0131n\u0131n yenilenmeye sevk etmi\u015ftir. B\u00f6ylece, toplumsal ya\u015famda kapsaml\u0131 bir de\u011fi\u015fime, k\u00fcresel bir toplumsal d\u00f6n\u00fc\u015f\u00fcme ve yeni tipte bir uygarla\u015fma s\u00fcrecinin do\u011fu\u015funa yol a\u00e7ar.<\/p>\n\n\n\n

Marx\u2019\u0131n modernle\u015fmenin olumsuz de\u011ferlerine dair rasyonel ele\u015ftirisi<\/strong><\/p>\n\n\n\n

B\u00fcy\u00fck bir pratik materyalist ve proleter devrimci olan Marx, yaln\u0131zca modernle\u015fmenin tarihsel ka\u00e7\u0131n\u0131lmazl\u0131\u011f\u0131n\u0131 ve olumlu y\u00f6nlerini incelememi\u015f, ayn\u0131 zamanda, \u00f6zellikle, modernle\u015fmenin ters de\u011feri ve olumsuz y\u00f6nlerini dikkate alm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Yukar\u0131da modernle\u015fmenin merkezi de\u011fersel \u00f6\u011feleri olarak de\u011ferlendirdi\u011fimiz modernle\u015fmenin alt\u0131 olumlu y\u00f6n\u00fcn\u00fcn ayn\u0131 zamanda ikilikler, hatta \u00e7oklu nitelikler i\u00e7erdi\u011fini not etmek gerekir. \u00d6rne\u011fin a\u015f\u0131r\u0131 bir ak\u0131lc\u0131l\u0131k ve rasyonelle\u015fme, insan\u0131n ak\u0131l d\u0131\u015f\u0131 d\u00fc\u015f\u00fcncesini k\u0131s\u0131tlayabilecek ve b\u00f6ylece tek tarafl\u0131l\u0131\u011fa neden olabilir. Bug\u00fcn bulundu\u011fumuz \u00e7a\u011fda ak\u0131ld\u0131\u015f\u0131l\u0131\u011f\u0131n yayg\u0131n bir olgu olmas\u0131, rasyonelli\u011fin insan\u0131n ak\u0131ld\u0131\u015f\u0131l\u0131\u011f\u0131n\u0131 bast\u0131rmas\u0131 ve onu k\u0131s\u0131tlamas\u0131 olgusundan ayr\u0131 d\u00fc\u015f\u00fcn\u00fclemez; dizginsiz sanayile\u015fme, toplumu baya\u011f\u0131la\u015ft\u0131rabilir ve ciddi do\u011fal kaynak sorunlar\u0131na ve ekolojik sorunlara neden olabilir. S\u0131n\u0131rs\u0131z kentle\u015fme korkun\u00e7 bir toplumsal varl\u0131k krizine, korkun\u00e7 toplumsal \u00e7eli\u015fmelere, su\u00e7luluk, psikolojik bozukluklar vb. toplumsal sorunlara yol a\u00e7abilir. S\u0131n\u0131rs\u0131z demokratikle\u015fme toplumsal kaosa yol a\u00e7abilir, a\u015f\u0131r\u0131 bireycili\u011fe, anar\u015fizme vb. olanak tan\u0131yabilir. Eksikli bir hukuk sistemi ise toplumsal ya\u015fam\u0131n etkinli\u011fini s\u0131n\u0131rlayabilir, insanlar\u0131n ahlaki de\u011ferlerini sarsabilir. E\u011fer bu sorunlara bilin\u00e7li bir \u015fekilde gereken ilgi g\u00f6sterilmez, s\u0131n\u0131rlamalar ve etkili d\u00fczenlemeler getirilmezse, yeni ekolojik, toplumsal ve insani sorunlar\u0131n \u00e7\u0131kmas\u0131 ve \u201cmodern hastal\u0131klar\u201d denilen \u015feyin meydana gelmesi m\u00fcmk\u00fcnd\u00fcr. Modernle\u015fmenin derinle\u015fmesi ile birlikte bat\u0131l\u0131 toplumlarda yukar\u0131da sayd\u0131\u011f\u0131m\u0131z pek \u00e7ok sorunlar\u0131n a\u00e7\u0131k\u00e7a su y\u00fcz\u00fcne \u00e7\u0131kmas\u0131 Marx\u2019a modernle\u015fmenin ters de\u011ferleri \u00fczerine patolojik analizini ve rasyonel ele\u015ftirisini derinle\u015ftirmekten ba\u015fka bir f\u0131rsat b\u0131rakmam\u0131\u015ft\u0131r.<\/p>\n\n\n\n

Genel olarak s\u00f6ylemek gerekirse, Marx\u2019\u0131n modernle\u015fmeye getirdi\u011fi rasyonel ele\u015ftiri, onun kapitalist \u00f6z\u00fcne, onun bu \u00f6z\u00fcn\u00fcn yol a\u00e7t\u0131\u011f\u0131 insan ve maddi d\u00fcnya, insan ve toplumsal d\u00fcnya ve insan ve kendisi aras\u0131ndaki ili\u015fkinin ba\u015f a\u015fa\u011f\u0131 \u00e7evrili\u015fine ve \u00f6zellikle de proletaryan\u0131n ve \u00e7al\u0131\u015fan kitleleri i\u00e7ine d\u00fc\u015f\u00fcrd\u00fc\u011f\u00fc yoksullu\u011fa ve esarete odaklanm\u0131\u015ft\u0131r. Marx\u2019\u0131n bu noktada ortaya att\u0131\u011f\u0131 ba\u015fl\u0131ca soru \u015fudur: Modernle\u015fmenin t\u00fcm bu \u00f6\u011feleri hangi \u00e7er\u00e7evede ve ne derece rasyonel olacak ve ne anlamda tersine d\u00f6necektir? Somut olarak s\u00f6ylemek gerekirse, bunlar ba\u015fl\u0131ca \u015fu y\u00f6nlerden ortaya \u00e7\u0131kmaktad\u0131r:<\/p>\n\n\n\n

Modernle\u015fmenin 4 olumsuzlu\u011fu<\/strong><\/p>\n\n\n\n

1) \u00c7\u0131karlar\u0131n azamile\u015ftirilmesi (a\u015f\u0131r\u0131 bencillik) \u00e7abas\u0131n\u0131n  toplumsal geli\u015fmenin yeg\u00e2ne itici g\u00fcc\u00fc haline gelmesi<\/strong><\/p>\n\n\n\n

\u00c7\u0131karlar\u0131n ve kar\u0131n azamile\u015ftirilmesinin, toplumsal geli\u015fiminin yeg\u00e2ne itici g\u00fcc\u00fc haline gelmesi, toplumsal de\u011ferlere ve onun ta\u015f\u0131d\u0131\u011f\u0131 anlama temelden meydan okunmas\u0131, kapitalizmin kar\u015f\u0131s\u0131nda duran son derece derin bir sorunu olu\u015fturmaktad\u0131r. Marx\u2019\u0131n kapitalist modernite ele\u015ftirisi, modern toplumdaki en yayg\u0131n ve en temel h\u00fccre olan metadan hareket etmektedir. Meta, kapitalist \u00fcretim i\u00e7in muazzam bir g\u00fc\u00e7 sa\u011flar ve t\u00fcm toplumsal ya\u015fam\u0131n ve en evrensel temelin \u00f6zsel \u00e7ekirde\u011fini olu\u015fturmu\u015ftur. Marx\u2019\u0131n burada somut metalar yerine metaya egemen olan ve onu bu muazzam g\u00fc\u00e7 ile donatan \u015feylere, yani metan\u0131n potansiyel olarak do\u011furdu\u011fu de\u011fer, k\u00e2r ve sermayedir. Marx, \u015funa i\u015faret eder: \u201cBir meta, ilk bak\u0131\u015fta, kolayca anla\u015f\u0131lan s\u0131radan bir \u015fey gibi g\u00f6r\u00fcn\u00fcr. Metan\u0131n analizi, onun metafizik safsatalarla ve teolojik s\u00fcslerle dolu \u00e7ok karma\u015f\u0131k bir \u015fey oldu\u011funu g\u00f6sterir.\u201d  Kapitalist modernle\u015fmenin kendi mant\u0131ksal s\u00fcrecini, tam da metan\u0131n i\u00e7erdi\u011fi de\u011fer, k\u00e2r ve sermaye aray\u0131\u015f\u0131ndan ba\u015flatmaktad\u0131r. Marx, burjuvazinin \u00e7aresizce yeni d\u00fcnya pazar\u0131na a\u00e7\u0131l\u0131p, uluslararas\u0131 ticareti geni\u015fletmesinin nedenin temelde sermayenin i\u00e7kin \u00f6z\u00fc taraf\u0131ndan belirlendi\u011fini d\u00fc\u015f\u00fcnmektedir, \u00e7\u00fcnk\u00fc \u201cd\u00fcnya pazar\u0131 yaratma e\u011filimi do\u011frudan do\u011fruya sermaye kavram\u0131n\u0131n kendisinde verilidir.\u201d <\/p>\n\n\n\n

K\u00e2r\u0131 en y\u00fcksek d\u00fczeye \u00e7\u0131karma \u00e7abas\u0131 g\u00f6steren \u201csermaye, bir yandan ula\u015f\u0131m\u0131n\/al\u0131\u015fveri\u015fin, yani de\u011fi\u015fimin her t\u00fcrl\u00fc yerel s\u0131n\u0131r\u0131n\u0131 y\u0131kmak, t\u00fcm d\u00fcnyay\u0131 pazar\u0131 olarak fethetmek i\u00e7in \u00e7aba g\u00f6stermek zorundayken, \u00f6te yandan da mek\u00e2n\u0131 zaman ile yok etmek, yan\u0131 bir yerden \u00f6tekine ula\u015f\u0131ma harcanan zaman\u0131 en az d\u00fczeye indirme \u00e7abas\u0131 g\u00f6sterir. Sermaye ne kadar geli\u015fkin ise, \u2026 pazar\u0131n daha geni\u015f bir alana yay\u0131lmas\u0131 ve mek\u00e2n\u0131n zaman ile en azami d\u00fczeyde ortadan kald\u0131r\u0131lmas\u0131 i\u00e7in o kadar \u00e7ok \u00e7aba g\u00f6sterir.\u201d  <\/strong>Daha fazla k\u00e2r elde etme \u00e7abas\u0131 g\u00f6steren \u201csivil toplumun as\u0131l g\u00f6revi, en az\u0131ndan ana hatlar\u0131yla, d\u00fcnya pazar\u0131n\u0131 ve onun temelinde duran bir \u00fcretim yaratmakt\u0131r.\u201d <\/p>\n\n\n\n

Azami art\u0131k-de\u011fer pe\u015findeki bu zaman ve mek\u00e2n aras\u0131ndaki evrensel d\u00f6n\u00fc\u015f\u00fcm, metan\u0131n, daha fazla k\u00e2r arayan k\u00e2r\u0131n ve sermayenin tarihini olu\u015fturmu\u015ftur. Tam da bu anlamda Marx, sermayenin d\u00fcnyaya her g\u00f6zene\u011finden kan ve pislik damlayarak geldi\u011fine keskin bir \u015fekilde i\u015faret etmi\u015ftir. Marx\u2019a g\u00f6re her toplum bir itici g\u00fcce gerek duyar ve modern toplumun h\u00fccreleri olarak metalar, k\u00e2r ve sermaye de toplumsal geli\u015fmedeki i\u015flevini yerine getirmelidir. Ancak e\u011fer bu i\u015flev a\u015f\u0131r\u0131 bir d\u00fczeye \u00e7\u0131karsa, bu durumda kendi kar\u015f\u0131t\u0131na d\u00f6n\u00fc\u015fecek, toplumsal geli\u015fme sisteminin dengesinin ve d\u00fczenli i\u015fleyi\u015finin bozulmas\u0131na yol a\u00e7acak ve toplumun sa\u011fl\u0131kl\u0131 ve d\u00fczenli bir \u015fekilde geli\u015fmesine engel olacakt\u0131r. Meta, k\u00e2r ve sermayeyi kendi itici g\u00fcc\u00fc edinen kapitalist modernle\u015fme, sadece baya\u011f\u0131 bir paraya tap\u0131nc\u0131n yayg\u0131nla\u015fmas\u0131na de\u011fil, ayn\u0131 zamanda zengin ve fakir aras\u0131nda bir u\u00e7urum olu\u015fmas\u0131na neden olabilir ve \u201cmodern hastal\u0131klar\u0131n\u201d ba\u015fl\u0131ca nedenlerinden bir haline gelir.<\/p>\n\n\n\n

2) Modernle\u015fme: \u015feyler d\u00fcnyas\u0131n\u0131n a\u015f\u0131r\u0131 geni\u015flemesi nedeniyle insan d\u00fcnyas\u0131n\u0131n maddi boyunduruk alt\u0131na girmesi: bunun temel nedeni, kapitalist m\u00fclkiyet sistemidir.<\/strong><\/p>\n\n\n\n

Marx, modernle\u015fmenin do\u011furdu\u011fu muazzam \u00fcretici g\u00fc\u00e7lerden ve modernle\u015fmenin do\u011furdu\u011fu maddi zenginle\u015fmeden \u00f6vg\u00fcyle s\u00f6z etmesine kar\u015f\u0131n kapitalizmin de\u011fersel y\u00f6nelimi alt\u0131nda nesnelle\u015fen d\u00fcnyan\u0131n a\u015f\u0131r\u0131 geni\u015flemesinin insani d\u00fcnyay\u0131 hunharca bast\u0131rmas\u0131n\u0131 ve boyunduru\u011fu alt\u0131na almas\u0131n\u0131 da \u015fiddetli bir \u015fekilde ele\u015ftirmi\u015ftir. Marx, keskin g\u00f6zlerle, \u015fu tespitte bulunur: Kapitalist ko\u015fullar alt\u0131nda \u201ci\u015f\u00e7i ne kadar \u00e7ok servet \u00fcretirse, \u00fcretim g\u00fcc\u00fc ve kapsam\u0131 ne kadar artarsa, kendisi de o kadar yoksulla\u015f\u0131r. \u0130\u015f\u00e7i ne kadar \u00e7ok meta yarat\u0131rsa, kendisi de bir meta olarak o kadar ucuzla\u015f\u0131r. \u015eeyler d\u00fcnyas\u0131n\u0131n artan de\u011feriyle do\u011frudan do\u011fruya orant\u0131l\u0131 olarak insanlar d\u00fcnyas\u0131 de\u011fersizle\u015fir.\u201d<\/strong> <\/p>\n\n\n\n

\u015eeyler d\u00fcnyas\u0131n\u0131n de\u011ferinin artmas\u0131 ve insanlar d\u00fcnyas\u0131n\u0131n de\u011fersizle\u015fmesi kapitalist toplumun faytonu at\u0131n \u00f6n\u00fcne koydu\u011fu en tipik g\u00f6r\u00fcn\u00fcmd\u00fcr.  Bunun temel nedeni, kapitalizmin t\u00fcm marazlar\u0131n\u0131 nesnele\u015fmi\u015f d\u00fcnyan\u0131n kontrolden \u00e7\u0131kmas\u0131nda ve insanlar d\u00fcnyas\u0131na kar\u015f\u0131 kay\u0131ts\u0131zl\u0131kta g\u00f6zler \u00f6n\u00fcne seren kapitalist m\u00fclkiyet sistemidir. Marx ve Engels \u015f\u00f6yle yazm\u0131\u015ft\u0131r: \u201cMuazzam \u00fcretim ve ula\u015f\u0131m ara\u00e7lar\u0131 yaratma b\u00fcy\u00fcs\u00fcn\u00fc ba\u015farm\u0131\u015f sivil \u00fcretim ve ula\u015f\u0131m\/al\u0131\u015fveri\u015f ili\u015fkileri, sivil m\u00fclkiyet ili\u015fkileri, modern sivil toplum, yer alt\u0131ndan kendi \u00e7a\u011f\u0131rd\u0131\u011f\u0131 g\u00fc\u00e7lere art\u0131k h\u00fckmedemeyen cinci hocalara d\u00f6nm\u00fc\u015ft\u00fcr.\u201d<\/strong><\/p>\n\n\n\n

 \u0130nsan eme\u011finin \u00fcr\u00fcnlerinin yabanc\u0131la\u015fmas\u0131, son tahlilde, insan\u0131n yabanc\u0131la\u015fmas\u0131d\u0131r ve insan\u0131n yabanc\u0131la\u015fmas\u0131 \u00f6z\u00fcnde bir toplumsal sistem sorunudur. Marx\u2019a g\u00f6re, modern kapitalist \u00fcretim tarz\u0131nda daima y\u00fcr\u00fcyen ve egemen olan mant\u0131k, bir t\u00fcr teknik mant\u0131k, \u00fcretim mant\u0131\u011f\u0131 ve meta mant\u0131\u011f\u0131, yani \u015feylerin mant\u0131\u011f\u0131d\u0131r. Bu mant\u0131k, sadece insan faaliyetine de\u011fil, toplumun i\u015fleyi\u015fine de egemendir ve insan\u0131 ve toplumu \u015fey mant\u0131\u011f\u0131na ve teknik mant\u0131\u011fa muazzam derecede ba\u011f\u0131ml\u0131 hale getirmi\u015ftir. Dolay\u0131s\u0131yla Marx, keskin g\u00f6zlerle, modern toplumda yayg\u0131n olan meta feti\u015fizmini, para feti\u015fizmini ve sermaye feti\u015fizmini ele\u015ftirerek, kapitalist \u00fcretim tarz\u0131nda maddenin insan \u00fczerindeki egemenli\u011fini a\u00e7\u0131\u011fa \u00e7\u0131karm\u0131\u015ft\u0131r. Marx \u015f\u00f6yle d\u00fc\u015f\u00fcnmektedir: \u201cG\u00fcn\u00fcm\u00fcz \u00e7a\u011f\u0131nda, nesnel ili\u015fkilerin bireyler \u00fczerindeki egemenli\u011fi, rastlant\u0131sall\u0131\u011f\u0131n bireyselli\u011fi bast\u0131rmas\u0131, en \u015fiddetli ve en evrensel bi\u00e7imini alm\u0131\u015ft\u0131r.\u201d<\/strong>  \u0130nsan ve \u015feyler aras\u0131ndaki ili\u015fkinin bu ba\u015f a\u015fa\u011f\u0131 \u00e7evrilmi\u015f arkas\u0131nda, asl\u0131nda, kapitalist sistemin i\u00e7 \u00e7eli\u015fkilerini ve \u00f6l\u00fcmc\u00fcl kusurlar\u0131 gizlidir.<\/p>\n\n\n\n

3) Modernle\u015fme: Eme\u011fin yabanc\u0131la\u015fmas\u0131 ve insan\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc yitirmesi<\/strong><\/p>\n\n\n\n

Maddeler d\u00fcnyas\u0131n\u0131n insan\u0131 boyunduruk alt\u0131na almas\u0131 ve insan \u00fczerindeki boyunduru\u011fu, kendisini do\u011frudan eme\u011fin (yabanc\u0131la\u015fmas\u0131) d\u0131\u015fsalla\u015fmas\u0131 olarak ortaya koyar. Marx\u2019a g\u00f6re emek, genel bir anlamda, insan\u0131n \u00f6z\u00fc ve birincil gereksinimi, insan\u0131n \u201cya\u015fam\u0131n\u0131 \u00f6zg\u00fcr d\u0131\u015favurumu\u201d ve \u201cya\u015fam zevki\u201d olmal\u0131d\u0131r. Modernle\u015fme, tarihsel bir s\u00fcre\u00e7 olarak, eme\u011fin \u00f6z\u00fcnde ete kemi\u011fe b\u00fcr\u00fcnmelidir. Modernle\u015fmi\u015f emek, insani geli\u015fmeyi ilerleten bir ara\u00e7 ve insan\u0131n \u00f6znel de\u011ferini hayata ge\u00e7iren gerekli bir yol olmal\u0131d\u0131r. Ama nitekim emek, kapitalizm ko\u015fullar\u0131 alt\u0131nda muazzam bir yabanc\u0131la\u015fma ge\u00e7irmi\u015f, insan\u0131n do\u011fas\u0131n\u0131 i\u011fdi\u015f eden salt bir t\u00fcr ge\u00e7im arac\u0131na d\u00f6nm\u00fc\u015ft\u00fcr. Marx \u015funa i\u015faret eder: \u201cyabanc\u0131la\u015fm\u0131\u015f emek; \u00f6z-faaliyeti, \u00f6zg\u00fcr faaliyeti araca indirgeyerek, insan\u0131n t\u00fcrsel ya\u015fam\u0131n\u0131, onun fiziksel varl\u0131\u011f\u0131n\u0131n arac\u0131na d\u00f6nd\u00fcr\u00fcr\u201d. \u0130\u015f\u00e7iler emeklerinde kendilerini olumlamak yerine yads\u0131maktad\u0131r. \u0130nsanlar emeklerinde kendilerini \u00f6zg\u00fcr hissetmezler. Aksine a\u015f\u0131r\u0131 bir esaret hissederler. Emek, \u201cd\u0131\u015fsal emek, insan\u0131n kendini d\u0131\u015fsalla\u015ft\u0131rd\u0131\u011f\u0131 emek, kendisini feda etmesi, kendine ac\u0131 vermesidir.\u201d<\/strong><\/p>\n\n\n\n

Bu ko\u015fullar alt\u0131nda i\u015f\u00e7i, \u201czihinsel ve fiziksel olarak insanl\u0131ktan \u00e7\u0131km\u0131\u015f bir varl\u0131\u011fa\u201d <\/strong>d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr.  \u0130\u015f\u00e7inin bireyselli\u011finin yerini otomatikle\u015fmi\u015f seri \u00fcretim bantlar\u0131 alm\u0131\u015f ve onun taraf\u0131ndan imha edilmi\u015ftir. Eme\u011fin yabanc\u0131la\u015fmas\u0131; fakirlik ve zenginlik, i\u015f\u00e7iler ve kapitalistler ve proletarya ve burjuvazi aras\u0131ndaki kutupla\u015fmay\u0131 temsil eder. Proleterlerin duru\u015f konumundan bakan Marx, kapitalizmin zulm\u00fc ve insafs\u0131zl\u0131\u011f\u0131n\u0131 etkili bir bi\u00e7imde ele\u015ftirir, burjuvazinin proletaryay\u0131 s\u00f6m\u00fcr\u00fcs\u00fcn\u00fc ve boyunduru\u011funu if\u015fa eder ve toplumsal devrim ve proletaryan\u0131n kurtulu\u015fu \u00e7a\u011fr\u0131s\u0131n\u0131 yapar. Bununla birlikte Marx, burjuvazinin kendisinin de asl\u0131nda \u00f6zg\u00fcr olmad\u0131\u011f\u0131n\u0131 ve bir yabanc\u0131la\u015fma ve bir esaret durumunda oldu\u011funa dikkat \u00e7eker ve \u015f\u00f6yle yazar: \u201cM\u00fclk sahibi s\u0131n\u0131f ve proletarya s\u0131n\u0131f\u0131 ayn\u0131 insani \u00f6z-yabanc\u0131la\u015fmay\u0131 temsil eder. Ama birincisi bu \u00f6z-yabanc\u0131la\u015fma i\u00e7inde kendini iyi ve do\u011frulanm\u0131\u015f hisseder, yabanc\u0131la\u015fmay\u0131 kendi erklili\u011fi san\u0131r ve onun i\u00e7inde insani bir varolu\u015f g\u00f6r\u00fcn\u00fc\u015f\u00fcne sahiptir. \u0130kincisi ise yabanc\u0131la\u015fma i\u00e7inde kendisini y\u0131k\u0131ma u\u011fram\u0131\u015f hisseder, onun i\u00e7inde erksizli\u011fini ve insan d\u0131\u015f\u0131 bir varolu\u015f ger\u00e7ekli\u011fini g\u00f6r\u00fcr.\u201d<\/strong> <\/p>\n\n\n\n

Ezenler \u00f6zg\u00fcr g\u00f6r\u00fcnse de \u00f6z\u00fcnde onlar da ger\u00e7ekte \u00f6zg\u00fcr de\u011filler.<\/p>\n\n\n\n

4) Modernle\u015fme, Kapitalist Toplumsal Sistemin Ak\u0131ld\u0131\u015f\u0131 (Adaletsiz) Yap\u0131s\u0131<\/strong><\/p>\n\n\n\n

Kapitalist modernle\u015fmede mevcut olan t\u00fcm sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fc, kapitalist ekonomik, politik, toplumsal ve ideolojik sisteminin i\u00e7inde aranmal\u0131 ve bulunmal\u0131d\u0131r. Marx, sermayenin bireysel de\u011fil, toplumsal bir g\u00fc\u00e7 oldu\u011funa inan\u0131r. S\u0131n\u0131f \u00e7eli\u015fmesi \u00fczerine kurulu olan modern burjuva \u00f6zel m\u00fclkiyeti, birilerinin \u00fcr\u00fcn \u00fcretiminin ve m\u00fclk\u00fcn\u00fcn di\u011ferleri taraf\u0131ndan s\u00f6m\u00fcr\u00fcs\u00fcn\u00fcn en son ve en tam d\u0131\u015favurumudur. Bu nedenle modernle\u015fme sorununu \u00e7\u00f6zmek i\u00e7in, \u00f6zellikle m\u00fclkiyet ve toplumsal sistem sorununa ve toplumsal b\u00f6l\u00fcnme ve s\u0131n\u0131f \u00e7eli\u015fkisinin \u00e7\u00f6z\u00fcm\u00fcne e\u011filmek gerekir. Daha da \u00f6nemlisi, toplumsal b\u00f6l\u00fcnme ve uzla\u015fmaz \u00e7eli\u015fkinin yol a\u00e7t\u0131\u011f\u0131 s\u0131n\u0131f m\u00fccadelesi, ka\u00e7\u0131n\u0131lmaz olarak muazzam bir toplumsal maddi\/ekonomik zenginli\u011fin israf\u0131na ve manevi\/ruhsal \u00e7at\u0131\u015fmalara neden olmakta ve toplumun sa\u011fl\u0131kl\u0131, uyumlu ve s\u00fcrd\u00fcr\u00fclebilir geli\u015fimini engelleyen temel bir engel haline gelmektedir. B\u00f6ylece modernle\u015fme, insani geli\u015fmeyi ve uygarla\u015fmay\u0131 ilerleten olumlu bir g\u00fc\u00e7 olmaktan \u00e7\u0131k\u0131p, insan uygarl\u0131\u011f\u0131n\u0131n sa\u011fl\u0131kl\u0131 geli\u015fimini engelleyen olumsuz bir g\u00fcce d\u00f6n\u00fc\u015fmektedir. Bu nedenle kom\u00fcnizmin ay\u0131rt edici \u00f6zelli\u011fi, genel olarak m\u00fclkiyet sistemini ortadan kald\u0131rmak de\u011fil, burjuva m\u00fclkiyet sistemini ortadan kald\u0131rmak ve b\u00f6ylece modernle\u015fmeyi hakikaten adil ve rasyonel bir toplumsal sistem \u00fczerine oturtmakt\u0131r. Marx ve Engels \u015funa i\u015faret etmi\u015fti: \u201cKom\u00fcnist devrim, geleneksel m\u00fclkiyet ili\u015fkilerinden en k\u00f6kl\u00fc kopu\u015ftur; geli\u015fme s\u00fcrecindeki en k\u00f6kl\u00fc kopu\u015fun geleneksel fikirlerden kopu\u015f olmas\u0131 \u015fa\u015f\u0131lacak bir \u015fey yoktur.\u201d<\/strong> <\/p>\n\n\n\n

Bu nedenle sosyalistler- kom\u00fcnistler, her yerde mevcut toplumsal ve politik sisteme kar\u015f\u0131 koyan her devrimci hareketi destekler ve kendi teorilerini tek kelimeyle \u00f6zetleyebilirler: \u00f6zel m\u00fclkiyeti ortadan kald\u0131rmak. Ancak bu y\u00f6ntemle modernle\u015fmenin kazan\u0131mlar\u0131 toplumun t\u00fcm\u00fcn\u00fcn ortak zenginli\u011fi ve insan\u0131n uygarla\u015fmas\u0131n\u0131 ve geli\u015fimini ilerleten olumlu bir g\u00fc\u00e7 haline gelebilir.<\/p>\n","protected":false},"excerpt":{"rendered":"

Ouyang Kang: Marx\u2019\u0131n Modernle\u015fmenin Olumlu De\u011feri \u00dczerine Tarihsel Analizi ve Modernle\u015fmeyi Ele\u015ftirmesi May\u0131s 2017 Derleyen: Deniz K\u0131z\u0131l\u00e7e\u00e7 \u00c7evirenin Notu: Bu par\u00e7ay\u0131, Canut Yay\u0131nevi\u2019nin yay\u0131nlad\u0131\u011f\u0131  \u201cMarksist Felsefenin Pratik G\u00f6r\u00fc\u015f\u00fc\u201d kitab\u0131ndan ald\u0131k.  Marx, modernle\u015fmeye 6 olumlu anlam, 4 olumsuz anlam y\u00fcklemi\u015f, modernle\u015fmeyi i\u00e7ererek a\u015fan bir ele\u015ftiri getirmi\u015fti. A\u015fa\u011f\u0131da Marx\u2019\u0131n bu analizini ve ele\u015ftirisini sunuyoruz. D\u00fcnya \u00f6l\u00e7e\u011finde modernle\u015fme […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[8,9,6],"tags":[],"class_list":["post-4307","post","type-post","status-publish","format-standard","hentry","category-kapitalizm","category-klasikler","category-sosyalist-ulkeler"],"blocksy_meta":[],"_links":{"self":[{"href":"https:\/\/marksizm.org.tr\/index.php?rest_route=\/wp\/v2\/posts\/4307","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/marksizm.org.tr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/marksizm.org.tr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/marksizm.org.tr\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/marksizm.org.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=4307"}],"version-history":[{"count":1,"href":"https:\/\/marksizm.org.tr\/index.php?rest_route=\/wp\/v2\/posts\/4307\/revisions"}],"predecessor-version":[{"id":4308,"href":"https:\/\/marksizm.org.tr\/index.php?rest_route=\/wp\/v2\/posts\/4307\/revisions\/4308"}],"wp:attachment":[{"href":"https:\/\/marksizm.org.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=4307"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/marksizm.org.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=4307"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/marksizm.org.tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=4307"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}