<\/p>\n
Kom\u00fcn ve devlet <\/strong><\/p>\n \u00d6nder Apo, adeta bir zihniyet arkeolo\u011fu gibi, toplumun sosyal gen haritas\u0131n\u0131 ortaya \u00e7\u0131karm\u0131\u015ft\u0131r. Bu sadece bir tarih okumas\u0131 de\u011fil, insanl\u0131\u011f\u0131n yeni bir \u00f6zg\u00fcr ya\u015fam ufkuna y\u00f6nelmesinin de kap\u0131s\u0131n\u0131 aralayan b\u00fcy\u00fck bir ke\u015fiftir. Bu ke\u015ffin anlam\u0131, her bir bireyin kendi ya\u015fam alan\u0131nda, evde-okulda-i\u015fte-kurumlarda-akademilerde-fabrikalarda ve toplumsal ili\u015fkilerde bu d\u00fc\u015f\u00fcnceyle y\u00fczle\u015fmesi, tart\u0131\u015fmas\u0131, anlamas\u0131 ve kendi y\u00f6n\u00fcn\u00fc belirlemesiyle a\u00e7\u0131\u011fa \u00e7\u0131kar. Yeniye ula\u015fmak, merakla ba\u015flar. Fakat bu merak \u00f6rg\u00fctl\u00fc bir d\u00fc\u015f\u00fcnme ve tart\u0131\u015fma s\u00fcreciyle beslenmez se, birey g\u00fcncel ve y\u00fczeysel polemiklerin \u00e7ekici ama s\u0131\u011f ak\u0131nt\u0131s\u0131na kap\u0131l\u0131r.<\/p>\n Oysa bu yeni paradigma, zihniyet a\u00e7\u0131c\u0131, y\u00f6n tayin edici ve \u00f6zg\u00fcr ya\u015fama ula\u015fman\u0131n sosyolojik, felsefi ve etik zeminidir. Bu zemine ula\u015fmak, ancak g\u00fcndelik polemiklerden uzakla\u015f\u0131p, bireyin kendi \u00f6z d\u00fc\u015f\u00fcncesinin yarat\u0131c\u0131 eylemine girmesiyle m\u00fcmk\u00fcnd\u00fcr. \u00c7\u00fcnk\u00fc tarihsel y\u00f6n tayin eden bu perspektif s\u00fcrecini, polemiklerin kurban\u0131 yap\u0131lmamal\u0131d\u0131r. Tam tersine, bu s\u00fcrece aktif kat\u0131l\u0131m g\u00f6sterilmeli, her birey bu tarihi ya\u015fama cesaretiyle anlamland\u0131rmal\u0131d\u0131r. Zaten \u00f6zel sava\u015f\u0131n ve dogmatik y\u00fczeyselli\u011fin amac\u0131 da, halklar\u0131 ve bireyleri bu derinlikten uzak tutmak, onlar\u0131 kendi d\u00fc\u015f\u00fcnsel ve toplumsal \u00f6zlerinden koparmakt\u0131r.<\/p>\n Herkes \u00f6zne olmal\u0131d\u0131r.<\/strong><\/p>\n Bug\u00fcn bir tarih yaz\u0131l\u0131yor. Bu tarihi sadece izlemek de\u011fil, onunla birlikte y\u00f6n tayin etmek gerekir. Bu da tart\u0131\u015fmadan, d\u00fc\u015f\u00fcnmeden ve pratik \u00fcretimden ge\u00e7er. \u00d6nder Apo\u2019nun \u00e7a\u011fr\u0131s\u0131 \u2018 art\u0131k her kez \u00f6zne olmal\u0131d\u0131r\u2019 \u00e7a\u011fr\u0131s\u0131na kendi \u00f6znel ili\u015fkileri \u00fczerinden kat\u0131lmal\u0131d\u0131r. Biz de bu yeni zihin a\u00e7\u0131c\u0131 sosyal bilim yorumlar\u0131n\u0131 anlamak, anla\u015f\u0131l\u0131r k\u0131lmak \u00a0ve hep birlikte anlam \u00fcretmek i\u00e7in bu tart\u0131\u015fmalar\u0131n par\u00e7as\u0131 olmak istiyoruz. \u00c7\u00fcnk\u00fc bu yaln\u0131zca bir d\u00fc\u015f\u00fcnsel faaliyet de\u011fil, ayn\u0131 zamanda \u00f6zg\u00fcr ve ahlaki bir toplum in\u015fas\u0131n\u0131n da zorunlu ad\u0131m\u0131d\u0131r.<\/p>\n Bug\u00fcn toplumun t\u00fcm krizlerinin k\u00f6kenine inen bir soruyla kar\u015f\u0131 kar\u015f\u0131yay\u0131z. Devlet nas\u0131l ve neden ortaya \u00e7\u0131kt\u0131? Neden kad\u0131n, do\u011fa ve gen\u00e7lik bast\u0131r\u0131ld\u0131? Bu sorular sadece ge\u00e7mi\u015fin de\u011fil, bug\u00fcn\u00fcn ve yar\u0131n\u0131n \u00f6zg\u00fcrl\u00fck projeleri i\u00e7in de belirleyici \u00f6nemdedir. Marksizm\u2019in s\u0131n\u0131f temelli \u00e7\u00f6z\u00fcmlemesi bu sorulara yan\u0131t olamad\u0131, \u00e7\u00fcnk\u00fc devletin olu\u015fumunu toplumsal \u00e7eli\u015fkilere de\u011fil, bu \u00e7eli\u015fkilerin bast\u0131r\u0131l\u0131p dondurulmas\u0131na bor\u00e7luyuz. Devlet, do\u011fal toplumun ya\u015fayan \u00e7eli\u015fkilerini \u00e7\u00f6zmek yerine sabitleyen, onlar\u0131 tek y\u00f6nl\u00fcle\u015ftiren ve iktidar formuna d\u00f6n\u00fc\u015ft\u00fcren bir donma bi\u00e7imidir.<\/p>\n \u00d6zg\u00fcrl\u00fck projesi i\u00e7in, s\u0131n\u0131f tarihinin nas\u0131l kuruldu\u011funu iyi anlamak gerekir.<\/strong><\/p>\n Toplum, kendi do\u011fal \u00f6z\u00fcnden ve yarat\u0131c\u0131 diyalektiksel \u00e7eli\u015fkilerinden nas\u0131l bu kadar uzakla\u015ft\u0131? Bu soruya yan\u0131t aramak, sadece bir ge\u00e7mi\u015f ara\u015ft\u0131rmas\u0131 de\u011fil, ayn\u0131 zamanda bug\u00fcn\u00fc anlaman\u0131n ve gelece\u011fi \u015fimdiden kurman\u0131n da zorunlu giri\u015f kap\u0131s\u0131d\u0131r. Toplumun do\u011faya, kad\u0131na ve kendi i\u00e7 \u00e7eli\u015fkilerine yabanc\u0131la\u015fmas\u0131, ya\u015fam\u0131n anlam\u0131n\u0131 ve ak\u0131\u015f\u0131n\u0131 sa\u011flayan i\u00e7sel devinimlerin bir noktada durdurulmas\u0131yla ilgilidir. \u0130ktidar\u0131n, devletin, s\u0131n\u0131f\u0131n ve eril zihniyetin tarihsel olarak nas\u0131l kuruldu\u011funu anlamadan ne sosyal bilim yap\u0131labilir ne de bir \u00f6zg\u00fcrl\u00fck projesi geli\u015ftirilebilir.<\/p>\n kom\u00fcnal toplumun bilgi \u00fcretme modeli, g\u00f6zlem, deneyim, sezgi, ili\u015fkisellik, anlam ve holistik d\u00fc\u015f\u00fcnceye dayan\u0131yordu. Bu modelde bilgi kutsald\u0131 \u00e7\u00fcnk\u00fc toplumun b\u00fct\u00fcnl\u00fc\u011f\u00fcne, i\u00e7sel geli\u015fimine ve do\u011fayla uyuma hizmet ediyordu. Kom\u00fcnal toplumda \u00e7eli\u015fkiler eril-di\u015fil, ihtiyar-gen\u00e7 ve insan-do\u011fa aras\u0131nda vard\u0131 ve bu \u00e7eli\u015fkiler ya\u015fam\u0131n devinimi, geli\u015fimi i\u00e7in b\u00fct\u00fcnl\u00fckl\u00fc bir tamamlay\u0131c\u0131l\u0131k de\u011ferindeydi. Ortaya \u00e7\u0131kan \u00e7eli\u015fkiler kom\u00fcnal \u00f6l\u00e7\u00fcler temelinde toplumsal geli\u015fimin \u00f6zg\u00fcrle\u015ftirici temelinde \u00e7\u00f6z\u00fcmlenerek toplumsal ak\u0131\u015f sa\u011flan\u0131yordu.<\/p>\n Tarihsel k\u0131r\u0131lma an\u0131 eril zihniyetin (kurnaz erke-ya\u015fl\u0131 tecr\u00fcbeli-\u015feman) kom\u00fcnal toplum i\u00e7i \u00e7eli\u015fkilerin, i\u00e7sel geli\u015fim s\u00fcreci i\u00e7inde de\u011fil de bunu d\u0131\u015fa-merkeze do\u011fru y\u00f6nlendirilme sonucunda olu\u015ftu.<\/p>\n Burada alt\u0131 \u00e7izilmesi gereken bir hat\u0131rlatmada bulunal\u0131m, Rahip ve \u015famanlar\u0131n bug\u00fcn t\u00fcm egemen s\u0131n\u0131f ve bilimlerine sirayet eden ke\u015ffi anla\u015f\u0131lmadan sa\u011fl\u0131kl\u0131 bir sosyal bilim yapmak neredeyse imkans\u0131zd\u0131r. \u00d6zellikle \u015feman-rahip zihniyetin esnekli\u011fini ilk fark eden bir fig\u00fcrd\u00fcr. Rahiplerin bu esnek zihniyetin y\u00f6nlendirilebilir oldu\u011funu ve \u00e7\u0131karlar\u0131 do\u011frultusunda bir forma d\u00f6n\u00fc\u015ft\u00fcrenlerdi. Zihniyetin temel \u00f6zelli\u011fi, esnekli\u011fidir. \u00c7\u00fcnk\u00fc her toplumsal sistemde farkl\u0131 ya\u015fam bi\u00e7imlerine ve alg\u0131 bi\u00e7imlerine g\u00f6re \u015fekillenir. Esnektir \u00e7\u00fcnk\u00fc hem \u00f6zg\u00fcrl\u00fck\u00e7\u00fc, yarat\u0131c\u0131 ve ahlaki bir karakter kazanabilir hem de tahakk\u00fcmc\u00fc, bask\u0131c\u0131, hiyerar\u015fik bir forma b\u00fcr\u00fcnebilir. Bu \u00e7ift y\u00f6nl\u00fcl\u00fck, zihniyetin tarihte en stratejik m\u00fccadele alan\u0131 haline getirir. \u0130\u015fte bu nedenle eril ve hiyerar\u015fik zihniyet e\u011filimleri, kom\u00fcnal toplum i\u00e7indeki i\u00e7sel \u00e7eli\u015fkileri, i\u00e7erde \u00e7\u00f6zecekleri yerde d\u0131\u015fa y\u00f6nlendirerek, diyalektik \u00e7eli\u015fkileri dondurulmu\u015f, tek y\u00f6nl\u00fc mutlak k\u0131r\u0131lman\u0131n ta\u015flar\u0131 d\u00f6\u015fenmi\u015f oldu. Rahipler\u00a0 bilgiyi, kom\u00fcnal \u00f6rg\u00fctl\u00fcl\u00fck, toplumun ortak anlam \u00fcretiminden \u00e7ekip al\u0131r, g\u00f6ky\u00fcz\u00fcne ve tanr\u0131lara ba\u011flayarak yukar\u0131dan a\u015fa\u011f\u0131ya topluma dayat\u0131l\u0131r. Art\u0131k bilgi yerel kom\u00fcnal toplumun ya\u015fam deneyimi, \u00f6z \u00f6rg\u00fctl\u00fcl\u00fck ve ili\u015fkilerinden de\u011fil, rahip kast\u0131n\u0131n merkezi otorite arac\u0131d\u0131r. Bu bilgi toplumla payla\u015f\u0131lmad\u0131 tam tersine toplumun d\u0131\u015f\u0131ndan gelen tanr\u0131sal hakikat bi\u00e7iminde sundular. Art\u0131k bilgi g\u00fc\u00e7t\u00fcr, bilgi iktidard\u0131r s\u00fcreci ba\u015flar. Bilgi b\u00f6ylece i\u00e7sel birikim, tecr\u00fcbe olmaktan \u00e7\u0131kar\u0131ld\u0131. \u0130\u015fte bu noktada merkezile\u015fmeyle ortaya \u00e7\u0131kan ve d\u00fc\u015f\u00fcnme bi\u00e7imi ile zihniyet d\u00fcnyas\u0131 hiyerar\u015fik kurucu forma d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc and\u0131r.<\/p>\n Sorun sadece bilginin d\u0131\u015fsalla\u015ft\u0131r\u0131lmas\u0131 de\u011fil o bilginin hiyerar\u015fik zihniyetle, s\u0131n\u0131fl\u0131 devletle b\u00fct\u00fcnle\u015fti\u011fi ve toplum \u00fczerinden tahakk\u00fcm kuracak formata d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesidir. Dolay\u0131s\u0131yla bu zihniyet, sadece bilgiyi de\u011fil, ili\u015fkiyi, d\u00fczeni, zaman\u0131, mekan\u0131 ve toplumu da yukar\u0131dan a\u015fa\u011f\u0131ya kurgulamaya ba\u015flad\u0131. S\u00fcmer rahip devleti, toplumun anlam \u00fcretme g\u00fcc\u00fcn\u00fcn ilk kez merkezile\u015fti\u011fi ve d\u0131\u015fsalla\u015ft\u0131r\u0131ld\u0131\u011f\u0131 e\u015fi\u011fi temsil eder. Art\u0131k g\u00f6ksel hakikat ad\u0131 alt\u0131nda tekelle\u015fmi\u015f bir bilgi d\u00fczeni kurulur. Art\u0131k hakikat g\u00f6ktedir, onun yery\u00fcz\u00fcndeki temsilcileri ise rahiplerdir. Art\u0131k bu \u00e7izgi t\u00fcm din, felsefe, bilim, sosyal bilim, sosyal ve siyasal teorinin zihinsel kayna\u011f\u0131d\u0131r. Siyasal rejimler, partiler gibi t\u00fcm formlar bu zihniyetle kurulur. bilin\u00e7, yasa ve d\u00fczen \u00a0yukar\u0131dan verilir, merkezden a\u015fa\u011f\u0131ya ge\u00e7en bir uygarl\u0131k s\u00fcreci geli\u015fir.<\/p>\n Bu geli\u015fme ne bir anda ortaya \u00e7\u0131km\u0131\u015f ne de salt teknik veya y\u00f6netsel bir ihtiya\u00e7tan do\u011fmu\u015ftur. Aksine, kom\u00fcnal toplumda ya\u015fanan \u00e7eli\u015fkilerin i\u00e7te \u00e7\u00f6z\u00fclmesi yerine, d\u0131\u015fa ve\u00a0 merkeze y\u00f6nlendirilen bu \u00fc\u00e7l\u00fc ittifak devlet gibi donmu\u015f bir ayg\u0131t\u0131n \u00f6rg\u00fctlenmesiyle sonu\u00e7lanm\u0131\u015ft\u0131r. Bu geli\u015fmeden sonra mutlak tekli egemenlik sistemi geli\u015fmi\u015f kar\u015f\u0131tlar\u0131n\u0131 yok sayarak toplumun diyalektik ak\u0131\u015f\u0131 kesintiye u\u011fratm\u0131\u015ft\u0131r. Mitolojide G\u0131lgam\u0131\u015f inanna m\u00fccadelesi, Babil\u2019de Enuma Eli\u015f destanlar\u0131 ve sonralar\u0131 bu s\u00fcreci ifade eden zihniyet haritalar\u0131d\u0131r.<\/p>\n Bundan dolay\u0131 toplumsal ya\u015famda cereyan eden t\u00fcm \u00e7eli\u015fkiler dondurulmu\u015ftur. \u00d6nder Apo\u2019nun geli\u015ftirdi\u011fi yeni tez i\u015fte bu kavramsalla\u015fmayla zihniyete yeni ufuklar a\u00e7maktad\u0131r. Ataerkillik, hanedanl\u0131k, \u00a0devlet ve s\u0131n\u0131f\u0131n, kom\u00fcnal\u00a0 i\u00e7inden geli\u015fen \u00e7eli\u015fkilerin do\u011fal ve d\u00f6n\u00fc\u015f\u00fcmsel bir antitezi de\u011fil bu \u00e7eli\u015fkilerin bat\u0131r\u0131lmas\u0131, dondurulmas\u0131 \u00a0ve tek y\u00f6nl\u00fc kodlanmas\u0131d\u0131r. Bunlar ne antitezdir ne de sentez potansiyelini ta\u015f\u0131rlar. Tam tersine, Diyalekti\u011fin i\u00e7sel i\u015fleyi\u015fini d\u0131\u015fsalla\u015ft\u0131rarak donduran, canl\u0131 \u00e7eli\u015fkileri sabitleyerek toplumu fel\u00e7 eden anti-diyalektik yap\u0131lard\u0131r. Bu nedenle devlet, s\u0131n\u0131f ve ataerkillik bir kar\u015f\u0131tl\u0131k de\u011fil diyalekti\u011fin \u00e7\u00f6k\u00fc\u015f\u00fc tek y\u00f6nl\u00fc bast\u0131rma ve gaspt\u0131r.<\/p>\n Bu \u00e7er\u00e7evede devleti diyalekti\u011fin bir kategorisi de\u011fil, diyalekti\u011fin \u00e7\u00f6k\u00fc\u015f an\u0131 olarak g\u00f6rmek gerekir. Yani devlet, tez ve antitezin de\u011fil, tezin i\u00e7inde \u00e7\u00f6z\u00fclemeyen \u00e7eli\u015fkilerin d\u0131\u015fsalla\u015f\u0131p, merkeze \u00e7ekilerek kat\u0131la\u015ft\u0131\u011f\u0131 bir donma formudur.<\/p>\n Marksizm\u2019in en temel tezi, emek-sermaye, s\u0131n\u0131f \u00e7eli\u015fki konusunu sosyalist kuram\u0131n merkezine koymaktad\u0131r. Emek-sermaye sorunu ve \u00e7eli\u015fkisi vard\u0131r. Ama Emek-sermaye \u00e7eli\u015fkisi, ger\u00e7ek bir i\u00e7sel \u00e7eli\u015fki de\u011fil, \u00f6nceden formatlanm\u0131\u015f rollerin \u00e7at\u0131\u015fmas\u0131d\u0131r. Bunu niye belirtiyoruz? \u00c7\u00fcnk\u00fc Marksizm\u2019in temel ald\u0131\u011f\u0131 s\u0131n\u0131f \u00e7at\u0131\u015fmas\u0131, asl\u0131nda toplumu de\u011fil, devletin kendi i\u00e7inden \u00fcretti\u011fi kar\u015f\u0131tl\u0131\u011f\u0131 esas al\u0131r. S\u0131n\u0131f denilen olgu, toplumun do\u011fal yap\u0131s\u0131ndan de\u011fil, devletli uygarl\u0131k i\u00e7inde geli\u015fen hiyerar\u015fik b\u00f6l\u00fcnmelerden do\u011far. Bu durumda s\u0131n\u0131fa dayal\u0131 bir sosyalizm aray\u0131\u015f\u0131 da ka\u00e7\u0131n\u0131lmaz olarak toplumu \u00f6zg\u00fcrle\u015ftirmez, (\u00e7\u00fcnk\u00fc s\u0131n\u0131f toplumun i\u00e7 \u00e7eli\u015fkisi de\u011fil, devletin i\u00e7 \u00e7eli\u015fkileriyle ba\u015flayan bu durum oldu\u011fu i\u00e7in) sadece devleti ba\u015fka bir s\u0131n\u0131f eliyle yeniden kurar sonu\u00e7ta b\u00f6yle\u00a0 de oldu. \u00a0\u00d6ng\u00f6r\u00fclen ve uygulanan sosyalizm de \u00e7eli\u015fkiyi d\u00f6n\u00fc\u015ft\u00fcrmedi, yaln\u0131zca donmu\u015f \u00e7eli\u015fkilerin pozisyonunu de\u011fi\u015ftirerek bir t\u00fcr yeniden ba\u015fka s\u0131n\u0131f eliyle daha kat\u0131 donmu\u015f bir devlet yarat\u0131ld\u0131. Bu nedenle emek-sermaye \u00e7eli\u015fkisi vard\u0131r ama bu \u00e7at\u0131\u015fma donmu\u015f \u00e7eli\u015fkilerin sim\u00fclasyonudur.<\/p>\n Bundan dolay\u0131 s\u0131n\u0131f \u00e7at\u0131\u015fmas\u0131 denilen kavram, devlet\u00e7i toplum geli\u015ftikten sonra geli\u015fen sistem i\u00e7i \u00e7eli\u015fkilerinin sonradan t\u00fcremi\u015f, t\u00fcretilmi\u015f bir formdur. S\u0131n\u0131fla\u015fman\u0131n ilk geli\u015fim hikayesi de bu temeldedir. Kom\u00fcnal toplum s\u00fcreci sonucunda \u00e7eli\u015fkilerin d\u0131\u015fsalla\u015fmas\u0131 ve merkeze ta\u015f\u0131nd\u0131ktan sonra devlet \u00f6rg\u00fctlenmi\u015f, s\u0131n\u0131fta bu d\u00f6nemde a\u015fa\u011f\u0131dan \u00fcretim i\u00e7inden de\u011fil, yukar\u0131dan a\u015fa\u011f\u0131ya do\u011fru devletin sistem i\u00e7inde kar\u015f\u0131t\u0131n\u0131 do\u011furmas\u0131yla varl\u0131k bulmu\u015ftur. Bundan dolay\u0131 s\u0131n\u0131f \u00e7at\u0131\u015fmas\u0131, devletli uygarl\u0131\u011f\u0131n i\u00e7 \u00e7eli\u015fkisidir. Bunun i\u00e7in S\u0131n\u0131flar devletten \u00f6nce de\u011fil devletle birlikte ortaya \u00e7\u0131kar. Dolay\u0131s\u0131yla tarihin motor g\u00fcc\u00fc s\u0131n\u0131f sava\u015f\u0131m\u0131 de\u011fil, as\u0131l gasp, bast\u0131rma, donma ve yok etme \u00e7at\u0131\u015fmas\u0131, kad\u0131n \u015fahs\u0131nda kom\u00fcn toplumu ve devlet aras\u0131ndad\u0131r.<\/p>\n Kom\u00fcnal toplumda, s\u0131n\u0131f \u00e7eli\u015fkisinden \u00f6nce kad\u0131n-erkek, do\u011fa-insan-ihtiyar ve gen\u00e7lik gibi canl\u0131 ve \u00fcretici \u00e7eli\u015fkilerle kurulur. Tarihsel-Toplumun motor g\u00fcc\u00fc birincil ve ikincil olmak \u00fczere as\u0131l bu \u00e7eli\u015fkilerdir ve bu \u00e7eli\u015fkilerle var olan geli\u015fen kom\u00fcn-devlet \u00e7at\u0131\u015fmas\u0131 daha temel, yap\u0131sal durumundad\u0131r. Bundan dolay\u0131 \u00d6nder Apo, kom\u00fcnal toplumun \u00f6zg\u00fcrle\u015ftirilmesini tarihsel \u00e7\u00f6z\u00fcmlemenin temeli yapar.<\/p>\n Dolay\u0131s\u0131yla s\u0131n\u0131f \u00e7eli\u015fkisi, toplumsal \u00e7eli\u015fkinin kendisi de\u011fil, \u00e7arp\u0131t\u0131lm\u0131\u015f bir sonu\u00e7tur. S\u0131n\u0131f \u00e7at\u0131\u015fmas\u0131, toplumun \u00f6z\u00fcnde var olan do\u011fal, yarat\u0131c\u0131, ya\u015famsal \u00e7eli\u015fkilerin donmas\u0131 ve bast\u0131r\u0131lmas\u0131 ile olu\u015fur. Bundan dolay\u0131 s\u0131n\u0131f \u00e7eli\u015fkisi, devletli uygarl\u0131k i\u00e7indeki bir \u00e7eli\u015fkidir. Yani sistem i\u00e7i bir \u00e7eli\u015fkidir toplumun i\u00e7 \u00e7eli\u015fkisi de\u011fil, bast\u0131r\u0131lm\u0131\u015f toplumun i\u00e7iyle ilgilidir. Bu \u00e7eli\u015fki toplumun \u00f6z\u00fcn\u00fc temsil etmez, \u00e7\u00fcnk\u00fc toplum \u00f6z\u00fcnde devletsiz, kom\u00fcnaldir.<\/p>\n S\u0131n\u0131f \u00e7eli\u015fkisi, tarih boyunca emek ile sermaye, zengin ile yoksul, i\u015f\u00e7i ile patron aras\u0131nda s\u00fcregiden ekonomik temelli bir kar\u015f\u0131tl\u0131k olarak tan\u0131mlanm\u0131\u015ft\u0131r. Ancak bu \u00e7eli\u015fki, do\u011frudan toplumun do\u011fas\u0131nda bulunan bir kar\u015f\u0131tl\u0131k de\u011fil, bast\u0131r\u0131lm\u0131\u015f ve devlet eliyle bi\u00e7imlendirilmi\u015f toplum yap\u0131s\u0131n\u0131n bir \u00e7at\u0131\u015fmas\u0131d\u0131r. S\u0131n\u0131f, devletli uygarl\u0131k i\u00e7inde do\u011fmu\u015f, asli \u00e7eli\u015fkilerin bast\u0131r\u0131lmas\u0131 sonucu olu\u015fmu\u015f bir yap\u0131d\u0131r. Ger\u00e7ek kurucu \u00e7eli\u015fki, toplumun kendi do\u011fall\u0131\u011f\u0131nda ya\u015fayan, kad\u0131n-erkek, gen\u00e7-ya\u015fl\u0131 ve insan-do\u011fa gibi yarat\u0131c\u0131 gerilimlerdir. Bu \u00e7eli\u015fkilerin bast\u0131r\u0131lmas\u0131, toplumun donmas\u0131yla sonu\u00e7lanm\u0131\u015f ve devlet bu donman\u0131n kat\u0131 formu haline gelmi\u015ftir.<\/p>\n Devlet-s\u0131n\u0131f ve iktidar, kom\u00fcnal toplumun sahte anti-tezidir.<\/strong><\/p>\n Bu d\u00fczlemde \u015fu soruya yan\u0131t bulmak t\u00fcm devlet\u00e7i toplumun sistem i\u00e7i \u00e7eli\u015fkilerin g\u00f6r\u00fcn\u00fcr k\u0131lacakt\u0131r. O zaman anti tez nedir? Var m\u0131d\u0131r?\u00a0 Diyalektik \u00e7eli\u015fkilerin donma hali olan mutlak tek y\u00f6nl\u00fc erkek egemenlik\u00e7i devlet, neolitik toplumun anti tezin kendisini engellemi\u015ftir. Yani diyalektik \u00a0\u00e7eli\u015fkinin olu\u015fum s\u00fcreci sekteye u\u011fram\u0131\u015ft\u0131r. Ama bu anti-tezin hi\u00e7 olu\u015fmad\u0131\u011f\u0131 anlam\u0131na gelmemelidir.<\/p>\n Devlet, erkek egemenlik\u00e7i s\u0131n\u0131f ve iktidar, donmu\u015f \u00e7eli\u015fkilerin tek tarafl\u0131 formudur. Bir anlamda do\u011fal kom\u00fcnal toplumun SAHTE<\/strong> anti-tezidir. Ger\u00e7ek ant-tezin geli\u015fmesi i\u00e7in, toplumun i\u00e7sel \u00e7eli\u015fkileri ya\u015fayan geli\u015ftirici \u00e7eli\u015fkilerin \u00f6zg\u00fcrce i\u015flemeye devam etti\u011fi toplumsal\u00a0 bir form olmas\u0131 gerekir. Ama devlet\u00e7i sistem, \u00e7eli\u015fkiyi ya\u015famadan bast\u0131rd\u0131, dondurdu, form verdi, i\u015fte bu form devlet oldu. Yani devlet, kom\u00fcnal toplumda verilen \u00f6rnek geli\u015fimde oldu\u011fu gibi, eril zihniyet toplumun i\u00e7sel \u00e7eli\u015fkilerini i\u00e7te \u00e7\u00f6zmeden d\u0131\u015fa y\u00f6nlendirilen donmu\u015f formudur. Dolay\u0131s\u0131yla donmu\u015f \u00e7eli\u015fkilerin tek y\u00f6nl\u00fc formu devlettir. Bu form \u00e7\u00f6z\u00fclmedik\u00e7e diyalekti\u011fin kendisi i\u015flemez.<\/p>\n Toplumun i\u00e7sel \u00e7eli\u015fkilerin ger\u00e7ek motoru, kad\u0131n-erke, do\u011fa- insan, gen\u00e7 ve ya\u015fl\u0131d\u0131r. Belki toplay\u0131c\u0131l\u0131k ve avc\u0131l\u0131k yada ortak \u00fcr\u00fcn ve buna g\u00f6z atan \u00e7eli\u015fkileri bile i\u00e7sel olma ihtimali zay\u0131ft\u0131r. \u00c7\u00fcnk\u00fc \u00e7eli\u015fkilere d\u0131\u015fa do\u011fru y\u00f6n veren bu alan\u0131n kendisidir. Toplumsal ya\u015fam\u0131n ilk andan beri var olan do\u011fal \u00e7eli\u015fkiler bunlard\u0131r. Bunlar a\u00e7\u0131k, i\u00e7kin, \u00e7\u00f6z\u00fcm \u00fcretici bir diyalektik i\u00e7inde ya\u015fand\u0131\u011f\u0131nda toplum kendini \u00fcretir.<\/p>\n Toplay\u0131c\u0131l\u0131k ve avc\u0131l\u0131k i\u015f b\u00f6l\u00fcm\u00fc gere\u011fi kom\u00fcnal toplumda bir birini tamamlayarak ya\u015fam\u0131\u015f ortak ya\u015fam\u0131n \u00fcretici diyalekti\u011fidir. Zamanla bu \u00fcretici diyalektik tek tarafl\u0131 mutlakla\u015ft\u0131r\u0131ld\u0131. Bu g\u00fcn bu fig\u00fcrlerin tezah\u00fcr\u00fc ideolojik ve toplumsal roller olarak ya\u015f\u0131yor. Avc\u0131, ataerkil, hanedan, rahip rekabet\u00e7i, pazar d\u0131\u015f\u0131 tahakk\u00fcm arayan, asker, bilimci, dinci, \u00fcst ak\u0131l, politik fig\u00fcr ve \u00a0ulus-devlet. Toplay\u0131c\u0131 olan ise, el eme\u011fi, bak\u0131m, ekonomik \u00fcretim, duygusal \u00fcretim, \u00f6z y\u00f6netim, kolektif bilgi, g\u00fcndelik ya\u015fam \u00fcretimi g\u00f6r\u00fcnmez k\u0131l\u0131narak, eve hapsedilen, silinen ve \u00a0anlam olarak bast\u0131r\u0131lan kad\u0131n.<\/p>\n Dolay\u0131s\u0131yla toplumsal geli\u015fimin en do\u011fal hali olan bu i\u00e7sel \u00e7eli\u015fkiler bast\u0131r\u0131ld\u0131\u011f\u0131nda ortaya \u00e7\u0131kan \u015fey ne olur? Erkek-kad\u0131n \u00e7eli\u015fkisi bast\u0131r\u0131ld\u0131\u011f\u0131nda, erkek tanr\u0131 olur mutlak h\u00fck\u00fcm s\u00fcrer ve \u00e7eli\u015fki donar. \u00a0Kad\u0131n ise g\u00fcnahkar olur, silinir ve toplum \u00e7\u00f6z\u00fclerek kriz ba\u015f g\u00f6sterir. Bu t\u00fcm dinler, bilimler, sosyal bilim ve ili\u015fkilere sirayet eder. Do\u011fa-insan \u00e7eli\u015fkisi bast\u0131r\u0131ld\u0131\u011f\u0131nda, do\u011fa nesnelle\u015fir, insan y\u00f6netici olur, do\u011fa s\u00f6m\u00fcr\u00fcl\u00fcr kriz derinle\u015fir. Gen\u00e7-ya\u015fl\u0131 \u00e7eli\u015fkisi bast\u0131r\u0131ld\u0131\u011f\u0131nda, ya\u015fl\u0131l\u0131k, politika devlet ve otorite olur toplumsal yenilenme biter. Bu alanlar \u00e7eli\u015fki i\u015flenmedi\u011fi i\u00e7in kriz alanlar\u0131d\u0131r, \u00e7\u00fcnk\u00fc geli\u015fim durmu\u015ftur. T\u00fcm toplumsal problemlerin temeli buradan do\u011far.<\/p>\n Dolay\u0131s\u0131yla Bu \u00e7eli\u015fkiler bast\u0131r\u0131ld\u0131\u011f\u0131nda, devlet, s\u0131n\u0131f, iktidar ortaya \u00e7\u0131kar. Bu \u00e7eli\u015fkiler ya\u015fat\u0131ld\u0131\u011f\u0131nda, i\u015fletilip ak\u0131\u015f kazand\u0131\u011f\u0131nda \u00a0ise, ahlaki-politik \u00f6rg\u00fctlenme ve kom\u00fcnal ya\u015fam do\u011far. O zaman toplum, \u00e7eli\u015fkilerin \u00e7\u00f6z\u00fcm alan\u0131d\u0131r ve \u00e7\u00f6z\u00fcm \u00fcretme potansiyelidir.<\/p>\n Toplumun tarihsel \u00f6z\u00fc bu nedenle kom\u00fcnd\u00fcr. Klan, kabile, a\u015firet, kavimler, demokratik ulus, etnik, k\u00fclt\u00fcrel, inan\u00e7sal gibi formlar toplumun do\u011fal, ahlaki, politik ve ili\u015fkisel varolu\u015flar\u0131d\u0131r. Bu kom\u00fcnal toplum yap\u0131s\u0131 y\u00fczy\u0131llarca do\u011fal ve i\u00e7sel geli\u015fim ili\u015fkisiyle i\u015flenmi\u015ftir. Devlet ise, kom\u00fcn\u00fcn bast\u0131r\u0131lmas\u0131yla, par\u00e7alanmas\u0131yla do\u011far. Bu durumda s\u0131n\u0131f, kom\u00fcn\u00fcn bast\u0131r\u0131lmas\u0131n\u0131n sonucu olarak ortaya \u00e7\u0131kar. S\u0131n\u0131f devletin \u00fcr\u00fcn\u00fcd\u00fcr, kom\u00fcn ise toplumun kendisidir. Dolay\u0131s\u0131yla sosyalizmin \u00f6z\u00fc s\u0131n\u0131f de\u011fil toplumdur, toplum da kom\u00fcnd\u00fcr.<\/p>\n \u00d6zg\u00fcrl\u00fck\u00e7\u00fc bir in\u015fa kurmak isteyen her kes i\u00e7in bu bir k\u0131r\u0131lma noktas\u0131d\u0131r. Ya devletin i\u00e7inden do\u011fan s\u0131n\u0131fsal kar\u015f\u0131tlarla yeniden bir iktidar \u00fcretilecek, ya da kom\u00fcnal ili\u015fkiler esas al\u0131narak tolumun kendi do\u011fas\u0131 \u00f6zg\u00fcrle\u015ftirilecektir.<\/p>\n Sonu\u00e7 olarak, toplumun kurtulu\u015fu s\u0131n\u0131flar\u0131n kald\u0131r\u0131lmas\u0131yla de\u011fil, kad\u0131n\u0131n \u00f6zg\u00fcrle\u015fmesiyle, do\u011fayla uyumun yeniden kurulmas\u0131yla, gen\u00e7li\u011fin yarat\u0131c\u0131 enerjisinin \u00f6zg\u00fcr b\u0131rak\u0131lmas\u0131 ve kom\u00fcnal toplumun geli\u015fmesiyle \u00a0m\u00fcmk\u00fcnd\u00fcr. Toplum, \u00a0bir diyalektiktik varl\u0131kt\u0131r. \u00c7eli\u015fkiler d\u0131\u015fa y\u00f6nlendirilip bast\u0131r\u0131ld\u0131\u011f\u0131nda de\u011fil, ya\u015fand\u0131\u011f\u0131nda ve \u00e7\u00f6z\u00fcm \u00fcretildi\u011finde toplum \u00f6zg\u00fcrle\u015fir. Devlet ve iktidar bu \u00e7eli\u015fkilerin donmu\u015f formlar\u0131, s\u0131n\u0131f ise bu zihniyetin ta\u015f\u0131y\u0131c\u0131s\u0131d\u0131r.<\/p>\n O halde yap\u0131lmas\u0131 gereken a\u00e7\u0131kt\u0131r, donmu\u015f \u00e7eli\u015fkileri \u00e7\u00f6zmek, \u00e7eli\u015fkileri \u00f6zg\u00fcrl\u00fc\u011fe y\u00f6nlendirmek, bast\u0131r\u0131lm\u0131\u015f olan\u0131 \u00f6rg\u00fctleyip g\u00f6r\u00fcn\u00fcr k\u0131lmak ve toplumun i\u00e7sel devinimini \u00e7\u00fcr\u00fcten y\u00f6nleri temizlemek gerekmektedir.<\/p>\n <\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" Kom\u00fcn ve devlet \u00d6nder Apo, adeta bir zihniyet arkeolo\u011fu gibi, toplumun sosyal gen haritas\u0131n\u0131 ortaya \u00e7\u0131karm\u0131\u015ft\u0131r. Bu sadece bir tarih okumas\u0131 de\u011fil, insanl\u0131\u011f\u0131n yeni bir \u00f6zg\u00fcr ya\u015fam ufkuna y\u00f6nelmesinin de kap\u0131s\u0131n\u0131 aralayan b\u00fcy\u00fck bir ke\u015fiftir. Bu ke\u015ffin anlam\u0131, her bir bireyin kendi ya\u015fam alan\u0131nda, evde-okulda-i\u015fte-kurumlarda-akademilerde-fabrikalarda ve toplumsal ili\u015fkilerde bu d\u00fc\u015f\u00fcnceyle y\u00fczle\u015fmesi, tart\u0131\u015fmas\u0131, anlamas\u0131 ve …<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[45],"tags":[],"class_list":["post-1491","post","type-post","status-publish","format-standard","hentry","category-makale"],"_links":{"self":[{"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/posts\/1491","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/comments?post=1491"}],"version-history":[{"count":1,"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/posts\/1491\/revisions"}],"predecessor-version":[{"id":1492,"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/posts\/1491\/revisions\/1492"}],"wp:attachment":[{"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/media?parent=1491"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/categories?post=1491"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/zanistencivaki.org\/tr\/wp-json\/wp\/v2\/tags?post=1491"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}