{"id":1510,"date":"2019-11-11T09:02:42","date_gmt":"2019-11-11T09:02:42","guid":{"rendered":"https:\/\/kentenstituleri.org\/?p=1510"},"modified":"2019-11-11T09:09:11","modified_gmt":"2019-11-11T09:09:11","slug":"marx-marksizm-kultur-kurami-e-skop","status":"publish","type":"post","link":"https:\/\/kentenstituleri.org\/2019\/11\/11\/marx-marksizm-kultur-kurami-e-skop\/","title":{"rendered":"Marx, Marksizm, K\u00fclt\u00fcr Kuram\u0131 – E-Skop"},"content":{"rendered":"\n

skopb\u00fclten<\/em><\/a>\/ <\/em>Raymond Williams<\/em><\/a>, <\/em>\u00c7eviri: Uygur Kocaba\u015fo\u011flu<\/em><\/a><\/p>\n\n\n\n

Marx\u2019\u0131n kendisi, bir k\u00fclt\u00fcr kuram\u0131n\u0131n anahatlar\u0131n\u0131 \u00e7izdiyse de b\u00f6yle bir kuram\u0131 hi\u00e7bir zaman tam anlam\u0131yla geli\u015ftirmemi\u015ftir. \u00d6rne\u011fin, yer yer edebiyatla ilgili yapt\u0131\u011f\u0131 yorumlar, bizim bug\u00fcn Marksist edebiyat ele\u015ftirisi olarak bildi\u011fimiz \u015feyden ziyade, d\u00f6neminin ayd\u0131n ve zeki bir adam\u0131n\u0131n yorumlar\u0131d\u0131r. Toplumsal konulardaki s\u0131rad\u0131\u015f\u0131 vukufuyla kimi zaman yorumdan \u00f6teye ge\u00e7ti\u011fi de olur, ama hi\u00e7bir zaman bir kuram\u0131n uygulamas\u0131n\u0131 yapt\u0131\u011f\u0131 izlenimi edinilmez. Bu meseleleri tart\u0131\u015fma \u00fcslubu genelde dogmatiklikten uzak olmakla kalmaz, ayn\u0131 zamanda ister edebiyat kuram\u0131nda ister prati\u011finde olsun, siyaset, ekonomi ve tarih konusundaki yarg\u0131lar\u0131n\u0131n a\u015f\u0131r\u0131 bir hevesle, mekanik bi\u00e7imde ba\u015fka olgu t\u00fcrlerine aktar\u0131lmas\u0131 olarak g\u00f6rd\u00fc\u011f\u00fc tutumdan uzak durur. Engels, \u00e2deti oldu\u011fu \u00fczere daha az temkinli ise de, o da \u00fcslubu itibar\u0131yla benzerdir. Marx\u2019\u0131n, bu t\u00fcr yarg\u0131lar\u0131n\u0131 ba\u015fka alanlara geni\u015fletmek ya da \u00e7izdi\u011fi anahatlar\u0131n i\u00e7ini doldurmak konusunda g\u00fcvensiz davrand\u0131\u011f\u0131n\u0131 s\u00f6ylemek istemiyorum ku\u015fkusuz. Yaln\u0131zca, dehas\u0131 sayesinde zorluklar\u0131n ve karma\u015f\u0131kl\u0131\u011f\u0131n fark\u0131na varabildi\u011fini, ve ki\u015fisel disiplininin olgulara ba\u011fl\u0131 kalma disiplini oldu\u011funu s\u00f6yl\u00fcyorum. <\/p>\n\n\n\n

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Karl Marx
<\/figcaption><\/figure><\/div>\n\n\n\n

Marx\u2019\u0131n \u00e7izdi\u011fi, ve son derece verimli ve \u00f6nemli oldu\u011fu g\u00f6r\u00fclen anahatlar, en a\u00e7\u0131k \u015fekilde, Ekonomi Politi\u011fin Ele\u015ftirisi<\/em>\u2019nin (1859) \u00d6ns\u00f6z\u2019\u00fcnde g\u00f6r\u00fcl\u00fcr: <\/p>\n\n\n\n

“\u0130nsanlar, s\u00fcrd\u00fcrd\u00fckleri toplumsal \u00fcretimde, iradelerinden ba\u011f\u0131ms\u0131z ve vazge\u00e7ilmez olan belirli ili\u015fkilere girerler; bu \u00fcretim ili\u015fkileri, onlar\u0131n maddi \u00fcretim g\u00fc\u00e7lerindeki belirli bir geli\u015fme a\u015famas\u0131na denk d\u00fc\u015fer. Bu \u00fcretim ili\u015fkilerinin toplam\u0131, toplumun ekonomik yap\u0131s\u0131n\u0131 olu\u015fturur: yani, hukuki ve siyasi \u00fcstyap\u0131lar\u0131n dayana\u011f\u0131 olan ve belirli toplumsal bilin\u00e7 bi\u00e7imlerinin denk d\u00fc\u015ft\u00fc\u011f\u00fc ger\u00e7ek temeli. Maddi hayattaki \u00fcretim tarz\u0131, toplumsal, siyasal ve manevi ya\u015fam s\u00fcre\u00e7lerinin genel mahiyetini belirler. \u0130nsanlar\u0131n varolu\u015funu belirleyen, bilin\u00e7leri de\u011fildir; bilakis, toplumsal varolu\u015flar\u0131 bilin\u00e7lerini belirler. […] Ekonomik temelin de\u011fi\u015fmesiyle, b\u00fct\u00fcn o muazzam \u00fcstyap\u0131 nispeten h\u0131zla d\u00f6n\u00fc\u015f\u00fcr. Bu t\u00fcr d\u00f6n\u00fc\u015f\u00fcmleri ele al\u0131rken, \u00fcretimin ekonomik ko\u015fullar\u0131ndaki maddi d\u00f6n\u00fc\u015f\u00fcm ile \u2013ki tabiat bilimindeki kadar kesin bi\u00e7imde belirlenebilir\u2013 insanlar\u0131n bu \u00e7at\u0131\u015fman\u0131n bilincine var\u0131p ona kar\u015f\u0131 sava\u015ft\u0131klar\u0131 hukuki, siyasi, din\u00ee, estetik ya da felsefi, k\u0131sacas\u0131 ideolojik formlar aras\u0131nda her zaman ayr\u0131m yap\u0131lmal\u0131d\u0131r.(1)”<\/em><\/p>\n\n\n\n

S\u00f6z\u00fc edilen ayr\u0131m ku\u015fkusuz \u00e7ok \u00f6nemli. Yap\u0131-\u00fcstyap\u0131 form\u00fcl\u00fcn\u00fc kabul etsek bile, ikincideki de\u011fi\u015fimlerin zorunlu olarak farkl\u0131 ve daha az kesinlik ta\u015f\u0131yan bir ara\u015ft\u0131rma tarz\u0131na tabi oldu\u011funu bizzat Marx s\u00f6yl\u00fcyor. Metninde kulland\u0131\u011f\u0131 s\u00f6zc\u00fckler bu noktay\u0131 daha da vurguluyor: \u201cgenel<\/em> mahiyetini belirler\u201d; \u201cnispeten<\/em> h\u0131zla d\u00f6n\u00fc\u015f\u00fcr\u201d. \u00dcstyap\u0131 bir insan bilinci meselesidir ve yaln\u0131zca \u00e7e\u015fitlili\u011fi nedeniyle de\u011fil, her zaman tarihsel oldu\u011fu i\u00e7in de ister istemez \u00e7ok karma\u015f\u0131kt\u0131r: Bilin\u00e7, herhangi bir zamanda, ge\u00e7mi\u015ften devral\u0131nan unsurlar kadar bug\u00fcne y\u00f6nelik tepkileri de i\u00e7erir. Nitekim Marx yer yer ideolojiyi yanl\u0131\u015f bilin\u00e7 olarak ele al\u0131r: de\u011fi\u015fimin baltalad\u0131\u011f\u0131 bir devaml\u0131l\u0131klar sistemi. Onsekizinci Brumaire<\/em>\u2019de \u015f\u00f6yle yazar: <\/p>\n\n\n\n

“Farkl\u0131 m\u00fclkiyet bi\u00e7imleri \u00fczerinde, varolu\u015fun toplumsal ko\u015fullar\u0131 \u00fczerinde, \u00f6zg\u00fcl olarak bi\u00e7imlenmi\u015f t\u00fcrl\u00fc t\u00fcrl\u00fc duygudan, yan\u0131lsamadan, d\u00fc\u015f\u00fcnce al\u0131\u015fkanl\u0131\u011f\u0131ndan ve ya\u015fam tasavvurundan olu\u015fan koca bir \u00fcstyap\u0131 y\u00fckselir. S\u0131n\u0131f\u0131n tamam\u0131, bunlar\u0131 kendi maddi temelinden ve ona uygun d\u00fc\u015fen toplumsal ko\u015fullardan \u00fcretir ve bi\u00e7imlendirir. Gelenek ve e\u011fitim yoluyla bunlar\u0131n akt\u0131\u011f\u0131 tekil birey, davran\u0131\u015flar\u0131n\u0131n alt\u0131ndaki ger\u00e7ek neden ve \u00f6nc\u00fcllerin bunlar oldu\u011fu zann\u0131na kap\u0131labilir.” (2)<\/em><\/p>\n\n\n\n

O halde, e\u011fer \u00fcstyap\u0131n\u0131n bir b\u00f6l\u00fcm\u00fc rasyonalizasyondan ibaretse, b\u00fct\u00fcn\u00fcn karma\u015f\u0131kl\u0131\u011f\u0131 daha da artar. <\/p>\n\n\n\n

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Friedrich Engels <\/figcaption><\/figure><\/div>\n\n\n\n

Karma\u015f\u0131kl\u0131\u011f\u0131n bu \u015fekilde teslim edilmesi, Marksist bir k\u00fclt\u00fcr kuram\u0131 olu\u015fturma y\u00f6n\u00fcndeki her t\u00fcrl\u00fc ge\u00e7erli giri\u015fime konan ilk \u015ferhtir. Daha tart\u0131\u015fmal\u0131 olan ikinci \u015ferh, yap\u0131-\u00fcstyap\u0131 form\u00fcl\u00fcn\u00fcn do\u011fru anla\u015f\u0131lmas\u0131d\u0131r. Marx\u2019ta bu form\u00fcl kesindir, ama bir analojiden \u00f6teye gitmiyor olabilir. Ku\u015fkusuz Engels\u2019in \u015fu yorumuna bakt\u0131\u011f\u0131m\u0131zda, bir yeniden g\u00f6zden ge\u00e7irme \u015fart olur: <\/p>\n\n\n\n

” Materyalist tarih anlay\u0131\u015f\u0131na g\u00f6re, tarihteki belirleyici unsur, son tahlilde ger\u00e7ek hayattaki \u00fcretim ve yeniden \u00fcretimdir. Bundan daha fazlas\u0131n\u0131 ne Marx ileri s\u00fcrd\u00fc ne de ben. Dolay\u0131s\u0131yla, birileri \u00e7\u0131k\u0131p bu iddiay\u0131 sapt\u0131r\u0131r, ekonomik unsurun yeg\u00e2ne belirleyici unsur oldu\u011funu iddia ederse, onu anlams\u0131z, soyut ve abes bir ifadeye d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015f olur. Ekonomik durum temeldir, ama \u00fcstyap\u0131n\u0131n \u00e7e\u015fitli unsurlar\u0131 \u2013s\u0131n\u0131f m\u00fccadelesinin siyasal formlar\u0131 ve sonu\u00e7lar\u0131; ba\u015far\u0131l\u0131 bir sava\u015ftan sonra galip s\u0131n\u0131f\u0131n yerle\u015ftirdi\u011fi anayasa vs., yani hukuk formlar\u0131; hatta b\u00fct\u00fcn bu fiil\u00ee m\u00fccadelelerin sava\u015fan taraflar\u0131n zihnindeki yans\u0131malar\u0131: siyaset, hukuk ve felsefe kuramlar\u0131, din\u00ee d\u00fc\u015f\u00fcnceler ve bunlar\u0131n geli\u015ftirilip dogma sistemlerine d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi\u2013 tarihsel m\u00fccadelelerin seyri \u00fczerinde etkide bulunur ve pek \u00e7ok durumda onlar\u0131n formunu belirlemede a\u011f\u0131rl\u0131\u011f\u0131n\u0131 koyar. B\u00fct\u00fcn bu unsurlar aras\u0131nda bir etkile\u015fim vard\u0131r, ve bu etkile\u015fim i\u00e7inde, sonsuz tesad\u00fcfler y\u0131\u011f\u0131n\u0131 (yani, aralar\u0131ndaki ba\u011flant\u0131lar ya \u00e7ok uzak ya da kan\u0131tlanmas\u0131 imk\u00e2ns\u0131z oldu\u011fu i\u00e7in yok sayd\u0131\u011f\u0131m\u0131z ve g\u00f6rmezden geldi\u011fimiz \u015feyler ve olaylar) ortas\u0131nda ekonomik unsur sonunda kendisini zorunlu olarak ortaya koyar. B\u00f6yle olmasa, kuram\u0131 tarihin herhangi bir d\u00f6nemine uygulamak, birinci dereceden basit bir denklemin \u00e7\u00f6z\u00fcm\u00fcnden daha kolay olurdu.” (3)<\/em><\/p>\n\n\n\n

Burada da yine karma\u015f\u0131kl\u0131\u011f\u0131n alt\u0131 \u00e7iziliyor, ama bunun sonucunda Marx\u2019\u0131n kulland\u0131\u011f\u0131 form\u00fcl\u00fcn kullan\u0131\u015fl\u0131l\u0131\u011f\u0131 azal\u0131yor. Yap\u0131 ve \u00fcstyap\u0131, bir analojinin terimleri olarak, ayn\u0131 zamanda mutlak ve sabit bir ili\u015fkiyi ifade eder. Ama Marx ve Engels\u2019in kabul ettikleri ger\u00e7eklik ne bu kadar mutlak ne de bu kadar a\u00e7\u0131kt\u0131r. Engels asl\u0131nda \u00fc\u00e7 ger\u00e7eklik d\u00fczeyini devreye sokar: ekonomik durum, siyasi durum, kuram\u0131n durumu. Bununla birlikte, yap\u0131 ve \u00fcstyap\u0131 terimlerinde oldu\u011fu gibi, d\u00fczey terimleriyle kurulan herhangi bir form\u00fcl, Marksizmin \u00f6z\u00fc gere\u011fi kavramas\u0131 gereken hareket etkenlerini hakk\u0131yla hesaba katamaz. Ger\u00e7ekli\u011fin \u00e7ok karma\u015f\u0131k bir hareket alan\u0131 olarak g\u00f6r\u00fcld\u00fc\u011f\u00fc, bu alan i\u00e7erisinde ekonomik g\u00fc\u00e7lerin sonunda kendilerini \u00f6rg\u00fctleyici unsur olarak ortaya koydu\u011fu farkl\u0131 bir modele ula\u015f\u0131r\u0131z.<\/p>\n\n\n\n

Engels \u201cetkile\u015fim\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fc kullan\u0131yor, ama bu, ekonomik \u00f6ncelik iddialar\u0131n\u0131n herhangi bir \u015fekilde geri \u00e7ekildi\u011fi anlam\u0131na gelmiyor. Plehanov<\/a> Tek\u00e7i Tarih Kuram\u0131n\u0131n Geli\u015fimi<\/em>\u2019nde (1895) bu noktay\u0131 a\u00e7\u0131kl\u0131kla ortaya koyar:<\/p>\n\n\n\n

“Etkile\u015fim mevcuttur […] bununla birlikte kendi ba\u015f\u0131na hi\u00e7bir \u015feyi a\u00e7\u0131klamaz. Etkile\u015fimi anlamak i\u00e7in, etkile\u015fim halindeki g\u00fc\u00e7lerin \u00f6znitelikleri tespit edilmelidir ve bu \u00f6zniteliklerin nihai a\u00e7\u0131klamas\u0131 etkile\u015fim olgusunda bulunamaz \u2013 bu olgu sayesinde ne kadar de\u011fi\u015fime u\u011frarlarsa u\u011fras\u0131nlar. […] Etkile\u015fim halindeki g\u00fc\u00e7lerin nitelikleri, birbiri \u00fczerinde etkide bulunan toplumsal organizmalar\u0131n \u00f6znitelikleri, uzun vadede zaten bildi\u011fimiz bir nedenle a\u00e7\u0131klan\u0131r: bu organizmalar\u0131n, \u00fcretici g\u00fc\u00e7lerinin durumu taraf\u0131ndan belirlenen ekonomik yap\u0131lar\u0131.” (4)<\/em><\/p>\n\n\n\n

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Georgi Plehanov <\/figcaption><\/figure><\/div>\n\n\n\n

Plehanov, \u201cinsan d\u00fc\u015f\u00fcncesinin geli\u015fiminde […] \u00f6zel yasalar\u201d oldu\u011funu kabul eder; Marksistler, \u00f6rne\u011fin \u201cmant\u0131k yasalar\u0131n\u0131, mallar\u0131n dola\u015f\u0131m yasas\u0131yla\u201d bir tutmayacaklard\u0131r. Bir Marksistin reddedece\u011fi tek \u015fey, \u201cd\u00fc\u015f\u00fcnce yasalar\u0131\u201dn\u0131n d\u00fc\u015f\u00fcnsel geli\u015fmedeki ana kuvvet oldu\u011fu iddias\u0131d\u0131r; ana kuvvet, ekonomik de\u011fi\u015fimdir. \u015e\u00f6yle devam eder Plehanov: <\/p>\n\n\n\n

“Duyarl\u0131 ama k\u0131t ak\u0131ll\u0131 insanlar Marx\u2019\u0131n kuram\u0131na hiddetlenirler, \u00e7\u00fcnk\u00fc onun ilk s\u00f6z\u00fcn\u00fc son s\u00f6z\u00fcym\u00fc\u015f gibi ele al\u0131rlar. Marx der ki: \u00f6zneyi a\u00e7\u0131klamak i\u00e7in, insanlar\u0131n nesnel zorunlulu\u011fun etkisi alt\u0131nda birbirleriyle ne gibi ili\u015fkilere girdiklerine bakal\u0131m. Bu ili\u015fkiler anla\u015f\u0131ld\u0131ktan sonra, bunlar\u0131n etkisi alt\u0131nda insan\u0131n \u00f6zbilincinin nas\u0131l geli\u015fti\u011fini tespit etmek m\u00fcmk\u00fcn olacakt\u0131r. […] Psikoloji kendisini ekonomiye uyarlar. Ama bu uyarlanma karma\u015f\u0131k bir s\u00fcre\u00e7tir […] bir yandan \u201cipli\u011fin\u201d(5) hareketinin \u201cdemir yasalar\u0131\u201d [i\u015fler…], \u00f6te yandan da, \u201cipli\u011fin\u201d \u00fczerinde ve tam da onun hareketi sayesinde, \u201chayat\u0131n esvab\u0131\u201d olan ideoloji [geli\u015fir].” (6)<\/em><\/p>\n\n\n\n

A\u00e7\u0131kt\u0131r ki Plehanov burada (pek ba\u015far\u0131l\u0131 olmasa da) yap\u0131-\u00fcstyap\u0131dan daha tatmin edici bir model bulmaya \u00e7al\u0131\u015f\u0131yor. Marx\u2019\u0131n, fikirlerin incelenmesi konusundaki \u00e7ekincesinin fark\u0131nda, ve \u015funu kabul ediyor: <\/p>\n\n\n\n

“Bu alanda bizim i\u00e7in pek \u00e7ok \u015fey h\u00e2l\u00e2 karanl\u0131ktad\u0131r. Ama kar\u015f\u0131la\u015ft\u0131klar\u0131 g\u00fc\u00e7l\u00fcklerin \u00f6nemini hi\u00e7bir zaman anlamayan ve her sorunu \u015fu me\u015fhur \u201cetkile\u015fim\u201dleriyle \u00e7\u00f6zebileceklerini zanneden idealistler i\u00e7in, hele hele eklektikler i\u00e7in karanl\u0131kta olan \u015feyler daha da fazlad\u0131r. Onlar\u0131n ger\u00e7ekte hi\u00e7bir \u015feyi \u00e7\u00f6zd\u00fckleri yok, yaln\u0131zca kar\u015f\u0131la\u015ft\u0131klar\u0131 g\u00fc\u00e7l\u00fcklerin arkas\u0131na saklan\u0131yorlar.” (7)<\/em><\/p>\n\n\n\n

O halde, bir etkile\u015fim vard\u0131r, ama bu, ekonomik unsurun \u00f6rg\u00fctleyici g\u00fcc\u00fc kabul edilmeden olumlu bir \u015fekilde anla\u015f\u0131lamaz. Bir Marksist k\u00fclt\u00fcr kuram\u0131, \u00e7e\u015fitlili\u011fi ve karma\u015f\u0131kl\u0131\u011f\u0131 teslim edecek, de\u011fi\u015fim i\u00e7indeki s\u00fcreklili\u011fi dikkate alacak, tesad\u00fcflerin pay\u0131na ve baz\u0131 s\u0131n\u0131rl\u0131 \u00f6zerkliklerin varl\u0131\u011f\u0131na yer verecektir; ama bu \u00e7ekincelerle birlikte, ekonomik yap\u0131n\u0131n ger\u00e7eklerini ve bunun sonucu olan toplumsal ili\u015fkileri, bir k\u00fclt\u00fcr\u00fcn \u00f6r\u00fcld\u00fc\u011f\u00fc ve bir k\u00fclt\u00fcr\u00fc anlamak i\u00e7in takip edilmesi gereken ana iplik olarak alacakt\u0131r. Temellendirilmi\u015f bir kuramdan ziyade bir vurgu d\u00fczeyinde kalan bu unsur, y\u00fczy\u0131l\u0131m\u0131z\u0131n Marksistlerinin geleneklerinden ald\u0131klar\u0131 unsurdur. <\/p>\n\n\n\n

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*<\/strong> <\/p>\n\n\n\n

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

Kimileri s\u0131n\u0131fl\u0131 bir toplumda y\u00f6netici s\u0131n\u0131f etraf\u0131nda \u201cbir zihinsel etkinlik kutupla\u015fmas\u0131\u201d ya\u015fand\u0131\u011f\u0131n\u0131 ve y\u00f6netici s\u0131n\u0131f \u201cburjuva\u201d ise t\u00fcm zihinsel etkinliklerin de \u201cburjuva\u201d oldu\u011funu savunuyor; bunu reddeden kimileri ise, toplumun bilincinin her zaman bundan daha fazla \u00e7e\u015fitlilik g\u00f6sterdi\u011fini, ekonomik bak\u0131mdan egemen olan s\u0131n\u0131fla s\u0131n\u0131rl\u0131 olmad\u0131\u011f\u0131n\u0131 \u00f6ne s\u00fcr\u00fcyorlar.(8) Bu g\u00f6r\u00fc\u015flerden hangisi Marx\u2019a daha yak\u0131n olursa olsun, kan\u0131tlar a\u00e7\u0131k\u00e7a ikinciden yana \u00e7\u0131k\u0131yor. B\u00fct\u00fcn bu noktalarda, Marksistlerin \u201ck\u00fclt\u00fcr\u201d\u00fc bir terim olarak kullanma bi\u00e7imlerinde genel bir yetersizlik var gibi g\u00f6r\u00fcn\u00fcyor.<\/p>\n\n\n\n

K\u00fclt\u00fcr kelimesi Marksistlerin yaz\u0131lar\u0131nda genelde bir toplumun d\u00fc\u015f\u00fcnsel ve imgesel \u00fcr\u00fcnlerini ifade eder; bu, \u201c\u00fcstyap\u0131\u201d kavram\u0131n\u0131n zay\u0131f kullan\u0131m\u0131na tekab\u00fcl eder. Ancak, toplumsal ger\u00e7ekli\u011fin b\u00fct\u00fcn unsurlar\u0131n\u0131n birbirine ba\u011f\u0131ml\u0131 oldu\u011funu vurgulamalar\u0131na, ve analitik olarak hareket ile de\u011fi\u015fim \u00fczerinde durmalar\u0131na bak\u0131ld\u0131\u011f\u0131nda, Marksistlerin mant\u0131ken \u201ck\u00fclt\u00fcr\u201d\u00fc b\u00fct\u00fcnl\u00fckl\u00fc bir ya\u015fam tarz\u0131 ve genel bir toplumsal s\u00fcre\u00e7 anlam\u0131nda kullanmalar\u0131 gerekti\u011fi sonucu \u00e7\u0131kar. Bu sadece s\u00f6zel d\u00fczeyde kalan bir mesele de\u011fil, \u00e7\u00fcnk\u00fc ikinci kullan\u0131mdaki vurgu, ele\u015ftirdi\u011fim mekanik y\u00f6ntemleri olanaks\u0131z k\u0131lar ve daha sa\u011flam bir kavramaya temel olu\u015fturur. Bununla birlikte sorun, Marx\u2019\u0131n \u00f6zg\u00fcn form\u00fclle\u015ftirmesindeki terimlerde yatmaktad\u0131r: E\u011fer \u201cyap\u0131\u201d ve \u201c\u00fcstyap\u0131\u201dy\u0131, fikir verici bir analojinin terimleri olarak de\u011fil de ger\u00e7ekli\u011fin tan\u0131m\u0131 gibi kabul ederseniz, buradan hareketle yanl\u0131\u015f yerlere varman\u0131z do\u011fald\u0131r. Bunlar bir analojinin terimleri olarak g\u00f6r\u00fcld\u00fc\u011f\u00fcnde bile, i\u015faret etmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m gibi, d\u00fczeltilmeye ihtiya\u00e7lar\u0131 vard\u0131r.<\/p>\n\n\n\n

\"\"

Vladimir Lenin <\/figcaption><\/figure><\/div>\n\n\n\n

Ge\u00e7mi\u015fe ili\u015fkin bu t\u00fcrden bir Marksist yorumun pratik sonu\u00e7lar\u0131ndan biri, sosyalist gelece\u011fin k\u00fclt\u00fcr\u00fcn\u00fc tan\u0131mlama y\u00f6n\u00fcndeki \u0131srarl\u0131 giri\u015fimlerde g\u00f6r\u00fcl\u00fcr. E\u011fer bir burjuva toplumunun basit ve do\u011frudan bir \u015fekilde bir burjuva k\u00fclt\u00fcr\u00fc yaratt\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmeyi \u00e2det edinmi\u015fseniz, sosyalist bir toplumun da yine basit ve do\u011frudan bir \u015fekilde sosyalist bir k\u00fclt\u00fcr yarataca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmeniz muhtemeldir, ve o zaman b\u00f6yle bir k\u00fclt\u00fcr\u00fcn neye benzeyece\u011fini s\u00f6ylemenin de size d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc  d\u00fc\u015f\u00fcnebilirsiniz. Asl\u0131na bak\u0131l\u0131rsa, gelece\u011fin \u201csosyalist k\u00fclt\u00fcr\u00fc\u201d \u00fczerine yap\u0131lan spek\u00fclasyonlar\u0131n \u00e7o\u011fu \u00fctopyac\u0131 bir al\u0131\u015fkanl\u0131ktan \u00f6teye gitmez; bunlar\u0131 \u00e7ok da ciddiye alamazs\u0131n\u0131z. Ama bu sorun, \u00f6rne\u011fin yeni topluma uygun edebiyat\u0131n \u00f6nceden, otoriter bir talimat bi\u00e7iminde tan\u0131mland\u0131\u011f\u0131 Rusya\u2019da prati\u011fe d\u00f6n\u00fc\u015ft\u00fc. Edebiyat ile toplum aras\u0131ndaki ili\u015fkiyi basit ve do\u011frudan bir ili\u015fki olarak d\u00fc\u015f\u00fcnme al\u0131\u015fkanl\u0131\u011f\u0131 s\u00f6z konusuysa, b\u00f6yle bir y\u00f6ntem makul bulunabilir, bir \u201csosyalist realizm\u201d seferberli\u011fi y\u00fcr\u00fctmek makul g\u00f6r\u00fclebilir, ve bu seferberli\u011fe cevaben \u00fcretilecek bir edebiyat elbette her zaman \u00e7\u0131kacakt\u0131r.<\/p>\n\n\n\n

Ama \u201cvarolu\u015fun bilinci belirledi\u011fi\u201d konusunda Marx\u2019la ayn\u0131 fikirdeysek, \u015fu ya da bu t\u00fcrden bir bilinci \u00f6nceden buyurmak bizim i\u00e7in kolay olmayacakt\u0131r \u2013 me\u011ferki onu buyuranlar kendilerini bir \u015fekilde \u201cvarolu\u015f\u201dla \u00f6zde\u015fle\u015ftirmi\u015f olsunlar (nitekim bu i\u015fin teoride yap\u0131lma \u015fekli genelde b\u00f6yledir). \u015eahsen, sosyalist bir toplumda, temel k\u00fclt\u00fcrel beceriler geni\u015f kesimlere yay\u0131lm\u0131\u015f, ileti\u015fim kanallar\u0131 geni\u015fletilip \u00f6nleri a\u00e7\u0131lm\u0131\u015fsa, haz\u0131rl\u0131k mahiyetinde m\u00fcmk\u00fcn olan her \u015fey yap\u0131lm\u0131\u015f demektir diye d\u00fc\u015f\u00fcn\u00fcyorum, ondan sonra ortaya \u00e7\u0131kacak \u015fey ger\u00e7ekli\u011fin tamam\u0131na verilmi\u015f ger\u00e7ek bir tepki olacak ve b\u00fcy\u00fck de\u011fer ta\u015f\u0131yacakt\u0131r. Di\u011fer t\u00fcrl\u00fcs\u00fc, Lenin\u2019in \u015fu s\u00f6zlerinde g\u00f6r\u00fclebilir:<\/p>\n\n\n\n

“Her sanat\u00e7\u0131 […] kendi ideallerine g\u00f6re, her \u015feyden ba\u011f\u0131ms\u0131z olarak, \u00f6zg\u00fcrce yaratma hakk\u0131na sahiptir. Ancak, biz kom\u00fcnistler, elbette ellerimiz ba\u011fl\u0131 dikilip herhangi bir y\u00f6nde kaos olu\u015fmas\u0131na izin veremeyiz. Bu s\u00fcreci bir plana g\u00f6re y\u00f6nlendirmeli ve sonu\u00e7lar\u0131n\u0131 bi\u00e7imlendirmeliyiz.”(9)<\/em><\/p>\n\n\n\n

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

Bu konuda \u201celbette\u201d denecek hi\u00e7bir taraf yok; bilincin geli\u015fmesi, \u201ckaos\u201d yarataca\u011f\u0131 \u00f6ng\u00f6r\u00fclmek suretiyle de\u011fersizle\u015ftiriliyor (ge\u00e7mi\u015fle ilgili mekanik tariflerde oldu\u011fu gibi). Mesele son kertede, g\u00fcd\u00fclen politikan\u0131n ferasetli olup olmad\u0131\u011f\u0131na, serbest mi totaliter mi oldu\u011funa dayanm\u0131yor; mesele, k\u00fclt\u00fcr kuram\u0131ndaki bir yetersizli\u011fe dayan\u0131yor. <\/p>\n\n\n\n

Raymond Williams\u2019\u0131n <\/em>K\u00fclt\u00fcr ve Toplum kitab\u0131n\u0131n<\/em><\/a> \u201cMarksizm ve K\u00fclt\u00fcr\u201d ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcm\u00fcnden se\u00e7ilmi\u015f pasajlar.<\/em><\/p>\n\n\n\n

(1) Karl Marx,\u201c\u00d6ns\u00f6z\u201d, Critique of Political <\/em>Economy, \u00e7ev. Stone, s. 11.<\/p>\n\n\n\n

(2) The Eighteenth Brumaire of Louis Bonaparte<\/em>, \u00e7ev. De Leon, 1898, s. 24.<\/p>\n\n\n\n

(3) Engels, J. Bloch\u2019a mektup, 21 Eyl\u00fcl 1890, Selected Correspondence<\/em> i\u00e7inde, s. 475<\/p>\n\n\n\n

(4) In Defence of Materialism<\/em> ad\u0131yla \u0130ngilizceye \u00e7evrilen bask\u0131, \u00e7ev. A. Rothstein, (Londra, 1947) V, s. 207.<\/p>\n\n\n\n

(5) Burada ge\u00e7en string<\/em> kelimesi, hem toplum hayat\u0131n\u0131n b\u00fct\u00fcn\u00fcn\u00fc simgeleyen bir \u201cakor\u201da kar\u015f\u0131l\u0131k \u00e7alg\u0131n\u0131n tek bir teli, hem de giysinin tamam\u0131na kar\u015f\u0131l\u0131k \u201ciplik\u201d anlam\u0131na geliyor. Plehanov\u2019un t\u0131rnak i\u00e7inde kulland\u0131\u011f\u0131 bu benzetme, Nikolay Mihaylovski\u2019ye ait: \u201cEngels, Kautsky ve di\u011ferlerinin eserlerinde tarihsel i\u00e7eri\u011fi haiz iyi baz\u0131 b\u00f6l\u00fcmler i\u00e7in ekonomik materyalizm nitelemesi kullan\u0131lmas\u0131 gereksizdir, zira bu yazarlar pratikte toplum hayat\u0131n\u0131n tamam\u0131n\u0131 dikkate al\u0131rlar \u2013 her ne kadar ekonomi teli akorda bask\u0131n olabilse de\u201d. Plehanov, burada s\u00f6z\u00fc edilen kitab\u0131n\u0131n \u201cModern Materyalizm\u201d ba\u015fl\u0131kl\u0131 b\u00f6l\u00fcm\u00fcnde esasen Mihaylovski\u2019ye cevap veriyor ve kelimeyi \u201ciplik\u201d anlam\u0131nda kullan\u0131yor. Williams\u2019\u0131n aktard\u0131\u011f\u0131 pasaj\u0131n tamam\u0131 \u015f\u00f6yle: \u201c[…] Say\u0131n Mihaylovski\u2019ye \u015funu hat\u0131rlatmam\u0131z laz\u0131m: \u0130deolojinin geli\u015fimiyle ilgili meselelerde, \u2018ipli\u011fi\u2019 en iyi bilenler bile, \u00f6zel bir yetenekten, yani sanat duygusundan<\/em> mahrum iseler zaman zaman acze d\u00fc\u015febilirler. Psikoloji kendini ekonomiye uyarlar. Ama bu uyarlanma karma\u015f\u0131k bir s\u00fcre\u00e7tir, ve onun izledi\u011fi seyrin tamam\u0131n\u0131 kavrayabilmek ve onu fiilen oldu\u011fu \u015fekliyle hem kendine hem ba\u015fkalar\u0131na canl\u0131 bi\u00e7imde tasvir edebilmek i\u00e7in, s\u0131k s\u0131k sanat\u00e7\u0131n\u0131n yetene\u011fine ihtiya\u00e7 duyulur. S\u00f6zgelimi Balzac, ya\u015fad\u0131\u011f\u0131 toplumdaki \u00e7e\u015fitli s\u0131n\u0131flar\u0131n psikolojisini a\u00e7\u0131klamakta b\u00fcy\u00fck ba\u015far\u0131 g\u00f6stermi\u015ftir. \u0130bsen\u2019den ve daha pek \u00e7oklar\u0131ndan da \u00f6\u011frenece\u011fimiz \u00e7ok \u015fey var. Umal\u0131m ki ilerde, bir yandan \u2018ipli\u011fin\u2019 hareketinin \u2018demir yasalar\u2019\u0131n\u0131 kavrayabilen, \u00f6te yandan da \u2018ipli\u011fin\u2019in \u00fczerinde ve tam da onun hareketi sayesinde \u2018hayat\u0131n esvab\u0131\u2019 olan ideolojinin nas\u0131l geli\u015fti\u011fini kavray\u0131p g\u00f6sterebilen b\u00f6yle sanat\u00e7\u0131lar\u0131n say\u0131s\u0131 daha da arts\u0131n\u201d: The Development of the Monist View of History<\/em>, V. B\u00f6l\u00fcm \u201cModern Materialism\u201d, 4. k\u0131s\u0131m, \u0130ng. \u00e7ev. Andrew Rothstein. Kaynak: https:\/\/www.marxists.org<\/a> \u2013 e.n<\/p>\n\n\n\n

(6) A.g.e., <\/em>s. 223 ve 237.<\/p>\n\n\n\n

(7) A.g.e., <\/em>s. 237.<\/p>\n\n\n\n

(8) Bkz. Cornforth; Modern Quarterly, <\/em>Yeni seri, Cilt 6, No. 4; G\u00fcz 1951; s. 357.<\/p>\n\n\n\n

<\/a>(9) Aktaran Blunt; Art under Capitalism and Socialism,<\/em> Mind in Chains <\/em>i\u00e7inde, s. 122 (\u201cYorum Clara Zetkin\u201d)<\/p>\n\n\n\n

“K\u00fclt\u00fcr ve Toplum”, Raymond Williams<\/em><\/a>
<\/p>\n","protected":false},"excerpt":{"rendered":"

skopb\u00fclten\/ Raymond Williams, \u00c7eviri: Uygur Kocaba\u015fo\u011flu Marx\u2019\u0131n kendisi, bir k\u00fclt\u00fcr kuram\u0131n\u0131n anahatlar\u0131n\u0131 \u00e7izdiyse de b\u00f6yle bir kuram\u0131 hi\u00e7bir zaman tam anlam\u0131yla geli\u015ftirmemi\u015ftir. \u00d6rne\u011fin, yer yer edebiyatla ilgili yapt\u0131\u011f\u0131 yorumlar, bizim bug\u00fcn Marksist edebiyat ele\u015ftirisi olarak bildi\u011fimiz \u015feyden ziyade, d\u00f6neminin ayd\u0131n ve zeki bir adam\u0131n\u0131n yorumlar\u0131d\u0131r. Toplumsal konulardaki s\u0131rad\u0131\u015f\u0131 vukufuyla kimi zaman yorumdan \u00f6teye ge\u00e7ti\u011fi de olur, ama […]<\/p>\n","protected":false},"author":1,"featured_media":1525,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[100,99,73,50,98,101],"yoast_head":"\nMarx, Marksizm, K\u00fclt\u00fcr Kuram\u0131 - E-Skop - Kent Enstit\u00fcleri<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/kentenstituleri.org\/2019\/11\/11\/marx-marksizm-kultur-kurami-e-skop\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Marx, Marksizm, K\u00fclt\u00fcr Kuram\u0131 - E-Skop - Kent Enstit\u00fcleri\" \/>\n<meta property=\"og:description\" content=\"skopb\u00fclten\/ Raymond Williams, \u00c7eviri: Uygur Kocaba\u015fo\u011flu Marx\u2019\u0131n kendisi, bir k\u00fclt\u00fcr kuram\u0131n\u0131n anahatlar\u0131n\u0131 \u00e7izdiyse de b\u00f6yle bir kuram\u0131 hi\u00e7bir zaman tam anlam\u0131yla geli\u015ftirmemi\u015ftir. \u00d6rne\u011fin, yer yer edebiyatla ilgili yapt\u0131\u011f\u0131 yorumlar, bizim bug\u00fcn Marksist edebiyat ele\u015ftirisi olarak bildi\u011fimiz \u015feyden ziyade, d\u00f6neminin ayd\u0131n ve zeki bir adam\u0131n\u0131n yorumlar\u0131d\u0131r. 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