Kapitalist Bat\u0131 uygarl\u0131\u011f\u0131n\u0131n temelinde yatan modernizmin, bilimsel devrim ve ayd\u0131nlanman\u0131n \u00e7\u0131k\u0131\u015f noktas\u0131 \u015fudur: Do\u011fadaki s\u00fcre\u00e7ler, herhangi bir do\u011fa\u00fcst\u00fc ve fizik\u00f6tesi g\u00fcc\u00fcn tasarruflar\u0131 sonucunda olu\u015fmam\u0131\u015ft\u0131r, do\u011fa yasalar\u0131na tabidir ve insano\u011flu akl\u0131yla bu yasalar\u0131 kavrayabilir. K\u0131sacas\u0131 ayd\u0131nlanma; insan\u0131n kendi kaderini kendi ellerine alma m\u00fccadelesindeki en \u00f6nemli kilometre ta\u015flar\u0131ndan ve bilimsel d\u00fc\u015f\u00fcncenin binlerce y\u0131ll\u0131k dinsel d\u00fc\u015f\u00fcnceye kar\u015f\u0131 en b\u00fcy\u00fck \u00a0 zaferlerinden \u00a0biridir.<\/p>\n
Marx\u2019\u0131n ayd\u0131nlanmaya y\u00f6nelik tavr\u0131, reddetmek de\u011fil, ele\u015ftirerek a\u015fmakt\u0131. Marx, bilimsel devrim ve ayd\u0131nlanmaya sahip \u00e7\u0131kt\u0131, kendi kuram\u0131n\u0131n kayna\u011f\u0131 olarak g\u00f6rd\u00fc ve miras kabul etti. \u00d6te yandan Marx, mevcut ayd\u0131nlanma hareketinin burjuva karakterini ve s\u0131n\u0131rl\u0131l\u0131klar\u0131n\u0131 da tespit etti, bu hareketin keskin bir ele\u015ftirmeni oldu ve a\u015fmaya \u00e7al\u0131\u015ft\u0131.<\/p>\n
Marx, burjuva ayd\u0131nlanmas\u0131n\u0131 ge\u00e7mi\u015fin perspektifinden ele\u015ftirmedi; bu hareketi, s\u0131n\u0131fsal karakterinden kaynaklanan s\u0131n\u0131rl\u0131l\u0131klar\u0131ndan dolay\u0131 ge\u00e7mi\u015fi k\u00f6ktenci bir bi\u00e7imde a\u015famad\u0131\u011f\u0131 noktas\u0131nda ele\u015ftirdi ve ayd\u0131nlanmay\u0131 derinle\u015ftirmenin yollar\u0131n\u0131 arad\u0131. Bu bak\u0131\u015f a\u00e7\u0131s\u0131yla Marx, gelece\u011fe uzanabilecek bir hat \u00e7izebildi.<\/p>\n
Burjuvazinin sisteminde \u2018akl\u0131n egemenli\u011fi\u2019<\/strong><\/p>\n Bat\u0131l\u0131 toplumlar, burjuvazileri \u00f6nderli\u011finde \u201cayd\u0131nland\u0131lar\u201d. Feodal d\u00fczeni, aristokrasiyi, dinsel d\u00fc\u015f\u00fcnceyi, \u201cTanr\u0131 egemenli\u011fi\u201dni, kendi orta\u00e7a\u011flar\u0131n\u0131 burjuvazileri \u00f6nderli\u011findeki devrimlerle y\u0131kt\u0131lar ve a\u015ft\u0131lar. 500 y\u0131ll\u0131k bu pratik, insanl\u0131\u011f\u0131n d\u00fc\u015f\u00fcnsel hazinesine b\u00fcy\u00fck bir katk\u0131 yapt\u0131 ve g\u00f6zbebe\u011fi gibi korunmas\u0131 gereken bir miras b\u0131rakt\u0131. Bu madalyonun bir y\u00fcz\u00fcd\u00fcr.<\/p>\n Madalyonun di\u011fer y\u00fcz\u00fcnde ise, \u201cburjuva \u00f6nderli\u011fi\u201dnin getirdi\u011fi s\u0131n\u0131rl\u0131l\u0131klar bulunur. Burjuvazinin temsil etti\u011fi sistem (kapitalizm) ba\u015f\u0131ndan itibaren; 1) Sermayenin emek \u00fczerindeki egemenli\u011fine ve s\u00f6m\u00fcr\u00fcs\u00fcne, 2) Kapitalist-emperyalist ezen \u00fclkelerin, d\u00fcnyan\u0131n d\u00f6rtte \u00fc\u00e7\u00fcn\u00fc kapsayan ezilen \u00fclkeler \u00fczerindeki y\u0131k\u0131m ve talan\u0131na, tahakk\u00fcm\u00fcne, s\u00f6m\u00fcr\u00fcs\u00fcne dayan\u0131r. Dolay\u0131s\u0131yla burjuva ayd\u0131nlanmas\u0131, burjuva laikli\u011fi, burjuva insan haklar\u0131 ve \u00f6zg\u00fcrl\u00fc\u011f\u00fc, toplumun egemen, y\u00f6netici, elit kesimleriyle s\u0131n\u0131rl\u0131d\u0131r. Emek\u00e7i s\u0131n\u0131flara ve ezilen halklara gelindi\u011finde ise, burjuva ayd\u0131nlanmas\u0131, gericili\u011fe, orta\u00e7a\u011f karanl\u0131\u011f\u0131na, dincili\u011fe, despotizme, y\u0131k\u0131ma, talana, k\u00f6leli\u011fe ve s\u00f6m\u00fcr\u00fcye d\u00f6n\u00fc\u015f\u00fcr. Emek\u00e7iler ve ezilen halklar, burjuvazinin istedi\u011fi ve s\u0131n\u0131rlad\u0131\u011f\u0131 kadar \u201cayd\u0131nlanabilirler\u201d, \u00f6tesi yasakt\u0131r.<\/p>\n Burjuvazinin ideologlar\u0131, burjuva ayd\u0131nlanmas\u0131n\u0131n bu g\u00fcd\u00fckl\u00fc\u011f\u00fcn\u00fc perdelemeye \u00e7al\u0131\u015f\u0131r. Onlara g\u00f6re, ayd\u0131nlanma akl\u0131n egemenli\u011fi demektir ama, bu \u201cakl\u0131\u201d burjuvazi ve onun devleti temsil etmektedir. B\u00f6ylece \u201cakl\u0131n egemenli\u011fi\u201d, burjuva s\u0131n\u0131f\u0131n\u0131n ve onun devletinin egemenli\u011fine d\u00f6n\u00fc\u015ft\u00fcr\u00fcl\u00fcr. Emek\u00e7iler ve ezilen halklar kendilerine dayat\u0131lan bu ak\u0131l kadar \u201cak\u0131ll\u0131\u201d olabilir. Emeklerini kime satacaklar\u0131na (yani kim taraf\u0131ndan s\u00f6m\u00fcr\u00fcleceklerine) karar verebilecek kadar \u201c\u00f6zg\u00fcr\u201d olabilirler. M\u00fclkiyetleri ne kadarsa o kadar \u201chak sahibi\u201ddirler. K\u0131sacas\u0131, paran kadar ayd\u0131nlan\u0131rs\u0131n, \u00f6zg\u00fcrle\u015firsin ve hak sahibi olursun. Burjuvazinin sistemi b\u00f6yle i\u015fler.<\/p>\n Laplace\u2019\u0131n denkleminden Napolyon\u2019un denklemine<\/strong><\/p>\n Burjuva ayd\u0131nlanmas\u0131n\u0131n bu ikili karakteri ve s\u0131n\u0131rl\u0131l\u0131\u011f\u0131 s\u00fcre\u00e7 i\u00e7inde belirginle\u015fmi\u015ftir. Burjuvazi, halk kesimlerini de pe\u015fine tak\u0131p aristokrasiye kar\u015f\u0131 sava\u015f\u0131rken radikaldi, ilericiydi ve devrimciydi. Toplumun geli\u015fmesinin \u00f6n\u00fcnde engel olan \u00e7\u00fcr\u00fcm\u00fc\u015f bir sistem y\u0131k\u0131l\u0131yordu ve devrimin bilimi ve felsefesi yap\u0131lmaktayd\u0131. Ayd\u0131nlanma hareketinin en radikal d\u00fc\u015f\u00fcn\u00fcrlerinin Frans\u0131z Devrimi s\u00fcreci i\u00e7inde ortaya \u00e7\u0131kmas\u0131 tesad\u00fcf de\u011fildir. Ne zaman ki burjuvazi aristokrasiyle \u00a0olan hesab\u0131n\u0131 kesip kendi d\u00fczenini sa\u011flamla\u015ft\u0131rd\u0131, feodal ideolojiye kar\u015f\u0131 d\u00fc\u015f\u00fcnsel alanda verdi\u011fi m\u00fccadelenin de dozu \u00a0d\u00fc\u015ft\u00fc.<\/p>\n 18. y\u00fczy\u0131l\u0131n ikinci yar\u0131s\u0131 boyunca 1789 Frans\u0131z Devrimi\u2019ni d\u00fc\u015f\u00fcnsel alanda haz\u0131rlayan filozoflar\u0131n (Montesquieu, Rousseau, Voltaire,\u00a0Diderot, Helvetius, d\u2019Alembert, d\u2019Holbach, Concordet vb.) feodal (dinsel) ideolojiye getirdikleri ele\u015ftirilerdeki radikalli\u011fe, daha sonraki d\u00f6nemlerin burjuva d\u00fc\u015f\u00fcn\u00fcrlerinde rastlanmaz. Do\u011fald\u0131r, \u00e7\u00fcnk\u00fc 18. y\u00fczy\u0131l Frans\u0131z filozoflar\u0131 devrimin teorisini yap\u0131yorlard\u0131, daha sonrakiler ise d\u00fczenin\u2026<\/p>\n Bu noktada, devrimden 15 y\u0131l sonra iktidara \u00a0gelerek \u00a0kendisini \u00a0imparator ilan eden Napolyon Bonapart ile d\u00fc\u015f\u00fcn\u00fcr-matematik\u00e7i Laplace aras\u0131nda ge\u00e7ti\u011fi s\u00f6ylenen diyalog ilgin\u00e7tir. Laplace, denkleminde Tanr\u0131\u2019n\u0131n yerini soran Napolyon\u2019a, \u201c\u0130htiya\u00e7 duymad\u0131m\u201d diye yan\u0131t verir. Devrimci gelene\u011fi s\u00fcrd\u00fcren Laplace\u2019\u0131n ihtiyac\u0131 yoktu belki ama, Avrupa\u2019y\u0131 fethetme sevdas\u0131ndaki Napolyon\u2019a askerlerini motive etmek i\u00e7in (egemen s\u0131n\u0131flar\u0131n binlerce y\u0131ld\u0131r yapt\u0131\u011f\u0131 gibi) Tanr\u0131 gerekiyordu. Laplace\u2019\u0131n denklemi ile Napolyon\u2019un denklemi aras\u0131ndaki fark, burjuva ayd\u0131nlanmas\u0131n\u0131n da ser\u00fcvenini yans\u0131t\u0131r.<\/p>\n Laiklik kavram\u0131na getirilen tan\u0131mlardaki d\u00f6n\u00fc\u015f\u00fcm de bu s\u00fcrece \u00a0g\u00fczel bir \u00f6rnek te\u015fkil eder. Devrimci burjuvazinin laiklik tan\u0131m\u0131 \u201cdin ile d\u00fcnya i\u015flerinin birbirinden ayr\u0131lmas\u0131\u201dd\u0131r. Din, bu d\u00fcnyadan kovulmu\u015f, \u00f6te d\u00fcnyaya s\u00fcr\u00fclm\u00fc\u015ft\u00fcr. D\u00fczenci burjuvazi ise laiklik tan\u0131m\u0131n\u0131 el \u00e7abuklu\u011fuyla \u201cdin ile devlet i\u015flerinin birbirinden ayr\u0131lmas\u0131\u201d bi\u00e7imine sokar. Din, bu d\u00fcnyaya tekrar davet edilmi\u015ftir; devlet laik kalmal\u0131d\u0131r ama halka din laz\u0131md\u0131r. G\u00fcn\u00fcm\u00fczde bu tan\u0131m bile reddedilmi\u015f, laiklik kavram\u0131 -\u00e7\u0131k\u0131\u015f ilkelerinin tam z\u0131dd\u0131 bi\u00e7iminde- \u201cdinlere e\u015fit uzakl\u0131k, din ve vicdan \u00f6zg\u00fcrl\u00fc\u011f\u00fc\u201d olarak tan\u0131mlanmaya ba\u015flanm\u0131\u015ft\u0131r ve bu da burjuvazinin ula\u015ft\u0131\u011f\u0131 noktay\u0131 g\u00f6sterir.<\/p>\n T\u00fcrkiye prati\u011fi neyi g\u00f6steriyor?<\/strong><\/p>\n T\u00fcrkiye, bu s\u00fcreci anlamak i\u00e7in, belki de en verimli laboratuvar. \u00c7\u00fcnk\u00fc T\u00fcrkiye, yak\u0131n ge\u00e7mi\u015finde kendi burjuvazisi \u00f6nderli\u011finde bir ayd\u0131nlanma deneyi ya\u015fad\u0131. Ne kadar ba\u015far\u0131l\u0131 oldu\u011fu somut olarak incelenebilir. \u00d6te yandan T\u00fcrkiye, bug\u00fcn k\u00fcresel burjuvazinin en fazla y\u00fcklendi\u011fi, en fazla etki alt\u0131na ald\u0131\u011f\u0131 ve roller atfetti\u011fi co\u011frafyalardan biri. Bu nedenle g\u00fcn\u00fcm\u00fcz T\u00fcrkiye\u2019si, k\u00fcresel burjuvazinin ayd\u0131nlatma potansiyelinin olup olmad\u0131\u011f\u0131n\u0131n anla\u015f\u0131lmas\u0131 i\u00e7in de \u00f6nde gelen bir laboratuvar.<\/p>\n T\u00fcrkiye\u2019nin ayd\u0131nlanma tarihi ba\u015fl\u0131 ba\u015f\u0131na incelenmesi gereken bir konu; burada sadece sonu\u00e7lar \u00fczerinde tart\u0131\u015faca\u011f\u0131z.<\/p>\n T\u00fcrkiye Cumhuriyeti, emperyalist i\u015fgale kar\u015f\u0131 bir Kurtulu\u015f Sava\u015f\u0131 ve dinsel temelli bir imparatorlu\u011fu y\u0131kan Cumhuriyet Devrimleriyle kuruldu. Kemalist Devrimi, Sovyet Devriminin r\u00fczg\u00e2r\u0131ndan da etkilenen ama esas olarak Frans\u0131z Devrimi yolunu benimseyen bir hareket olarak de\u011ferlendirmek yanl\u0131\u015f olmaz. Bu nitelikleriyle -farkl\u0131 dinamikleri bulunan Ekim Devrimi bir kenara b\u0131rak\u0131l\u0131rsa- ezilen co\u011frafyada olu\u015fan ilk ciddi ayd\u0131nlanma at\u0131l\u0131m\u0131yd\u0131.<\/p>\n Gen\u00e7 Cumhuriyet, k\u0131sa bir s\u00fcre sonra kapitalist yola girdi. Bu noktadan itibaren T\u00fcrkiye Cumhuriyeti tarihi, orta\u00e7a\u011f karanl\u0131\u011f\u0131na kar\u015f\u0131 m\u00fccadeleden ve ayd\u0131nlanmadan yan \u00e7izi\u015f tarihi olarak okunabilir. Oysa madem ki Frans\u0131z Devrimi yolu se\u00e7ilmi\u015fti, feodalizmin k\u00f6kl\u00fc bir tasfiyesinin ve radikal bir ayd\u0131nlanma hareketinin ya\u015fanmas\u0131 beklenmez miydi? \u00d6yle olmad\u0131; hatta kapitalist yolda derinle\u015ftik\u00e7e ayn\u0131 oranda ayd\u0131nlanmadan da vazge\u00e7ildi. Burjuva yoluna giren T\u00fcrkiye, ne ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131n\u0131 koruyabildi, ne k\u00f6kl\u00fc bir toprak devrimi yaparak ulusal bir sanayi yaratabildi, ne i\u00e7 ulusal sorunlar\u0131n\u0131 halledebildi, ne de bilimsel d\u00fc\u015f\u00fcnceyi az \u00e7ok \u00f6z\u00fcm- semi\u015f ayd\u0131nlanm\u0131\u015f bir toplum olu\u015fturabildi. Birka\u00e7 y\u00fczy\u0131l \u00f6nce Avrupa\u2019da burjuvazi \u00f6nderli\u011finde \u00e7\u00f6z\u00fclen \u00a0bu \u00a0sorunlar\u0131n \u00a0hi\u00e7biri, 20.y\u00fczy\u0131l T\u00fcrkiye\u2019sinde burjuvazi eliyle \u00e7\u00f6z\u00fclemedi. 21. y\u00fczy\u0131lda yol ald\u0131\u011f\u0131m\u0131z g\u00fcn\u00fcm\u00fczde bu sorunlar\u0131n hepsi t\u00fcm ha\u015fmetiyle \u00f6n\u00fcm\u00fczde durmaktad\u0131r.\u00a0kurtulamaz. Frans\u0131z Devrimi yolu (yani devrimci burjuvazi \u00f6nderli\u011finde feodalizmin tasfiyesi), yukarda da vurgulad\u0131\u011f\u0131m\u0131z gibi, Avrupa\u2019n\u0131n demokratik devrimde gecikmi\u015f b\u00f6lgelerinde dahi k\u00f6ktenci niteli\u011fini yitirmi\u015fti; nerede kald\u0131 ba\u011f\u0131ms\u0131z bir kapitalizm birikiminin bulunmad\u0131\u011f\u0131 T\u00fcrkiye \u00a0gibi ezilen \u00fclkelerinde\u2026 Bu yol bizzat, demokratik devrimlerini birka\u00e7 y\u00fczy\u0131l \u00f6nce ger\u00e7ekle\u015ftirmi\u015f ve art\u0131k emperyalist bir nitelik kazanm\u0131\u015f d\u00fcnya kapitalizmi taraf\u0131ndan kapat\u0131lm\u0131\u015ft\u0131r, engellenmektedir. E\u011fer 80 y\u0131ll\u0131k Cumhuriyet tarihinden bu ders \u00e7\u0131kar\u0131lam\u0131yorsa, son 15-20 y\u0131la g\u00f6z atmak daha kafa a\u00e7\u0131c\u0131 olabilir. T\u00fcrkiye\u2019nin k\u00fcresel kapitalizme entegrasyonu ile orta\u00e7a\u011f kal\u0131nt\u0131lar\u0131n\u0131n tasfiyesi aras\u0131nda do\u011fru orant\u0131 m\u0131 vard\u0131r, ters orant\u0131 m\u0131? Hi\u00e7 bu kadar \u201cburjuva\u201d olmam\u0131\u015ft\u0131k; ve hi\u00e7 bu kadar da \u201c\u0130slamc\u0131\u201d! Demek ki ba\u015fka bir yol izlemek gerek. Bat\u0131 ayd\u0131nlanma hareketinin insanl\u0131\u011f\u0131n d\u00fc\u015f\u00fcnsel hazinesine yapt\u0131\u011f\u0131 evrensel katk\u0131lar miras\u0131m\u0131zd\u0131r ve en \u00f6nemli esin kaynaklar\u0131m\u0131zdan biridir. Ama art\u0131k ne T\u00fcrkiye ne de herhangi bir ezilen d\u00fcnya \u00fclkesi \u201cburjuva ayd\u0131nlanmas\u0131\u201d ile yetinebilir. Bir \u201cemek\u00e7i ayd\u0131nlanmas\u0131\u201d modeli geli\u015ftirmek durumunday\u0131z.<\/p>\n Emek\u00e7i ayd\u0131nlanmas\u0131<\/strong><\/p>\n Burjuva ayd\u0131nlanmas\u0131, emek-sermaye \u00e7eli\u015fkisinin sermayenin \u00f6nderli\u011finde \u00e7\u00f6z\u00fclece\u011fi ilkesine dayanm\u0131\u015ft\u0131. Eme\u011fin el konarak bir araya getirilmi\u015f hali olan sermaye, toplumun ilerlemesinin motoru olacakt\u0131. Bir d\u00f6nem oldu da\u2026 \u00d6te yandan burjuva ayd\u0131nlanmas\u0131, ilk enerjisini, d\u00fcnyan\u0131n Avrupa d\u0131\u015f\u0131nda kalan toplumlar\u0131n\u0131n o g\u00fcne dek yaratt\u0131klar\u0131 birikimlerini talan ederek elde etti. Dolay\u0131s\u0131yla burjuva uygarl\u0131\u011f\u0131, Avrupa d\u0131\u015f\u0131ndaki halklar i\u00e7in en ba\u015f\u0131ndan itibaren y\u0131k\u0131m ve talan anlam\u0131na geldi ve ayd\u0131n- lanman\u0131n b\u00fcy\u00fck idealleri hi\u00e7bir zaman o halklar\u0131 kapsamad\u0131. \u00c7o\u011fu ayd\u0131nlanma filozofunun, s\u0131ra ezilen halklara geldi\u011finde nas\u0131l birer s\u00f6m\u00fcrgeciye (hatta \u0131rk\u00e7\u0131ya) d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc bilinir. Ezilen halklar o ideallerle, ancak kafalar\u0131n\u0131 kald\u0131r\u0131p emperyalist burjuvaziye kar\u015f\u0131 ba\u015fkald\u0131rd\u0131klar\u0131nda tan\u0131\u015ft\u0131lar.<\/p>\n Burjuva uygarl\u0131\u011f\u0131n\u0131n giderek \u00e7\u00fcr\u00fcmesine yol a\u00e7an bu iki temel \u00e7eli\u015fkisi (emek-sermaye ve ezen-ezilen \u00e7eli\u015fkileri), yeni bir ayd\u0131nlanma ata\u011f\u0131n\u0131n -en az\u0131ndan- nas\u0131l olmamas\u0131 gerekti\u011fini ortaya koyuyor.<\/p>\n Yeni ayd\u0131nlanma, birincisi, emek-sermaye \u00e7eli\u015fkisinin emek lehine \u00e7\u00f6z\u00fclerek ortadan kald\u0131r\u0131lmas\u0131 zemininde olu\u015fabilir. Sermayenin \u00f6nderli\u011fi, burjuva ayd\u0131nlanmas\u0131na \u201cyukar\u0131dan a\u015fa\u011f\u0131ya\u201d bir nitelik kazand\u0131rm\u0131\u015ft\u0131. Ayd\u0131nlananlar, cahilleri ayd\u0131nlatacakt\u0131. Ayd\u0131nlanma d\u00fc\u015f\u00fcn\u00fcrlerinin e\u011fitime kilit rol atfetmeleri bundand\u0131r. Sermayenin da\u011f\u0131t\u0131lmas\u0131 zemininde olu\u015facak emek\u00e7i ayd\u0131nlanmas\u0131 ise, \u201ca\u015fa\u011f\u0131dan yukar\u0131ya\u201d bir nitelik kazanacakt\u0131r: Toplumun kendi prati\u011fiyle k\u00f6ktenci bir bi\u00e7imde d\u00f6n\u00fc\u015f\u00fcm\u00fc. \u0130nsanl\u0131\u011f\u0131n geli\u015fim d\u00fczeyi g\u00f6z \u00f6n\u00fcne al\u0131nd\u0131\u011f\u0131nda bu noktaya bug\u00fcnden yar\u0131na \u00a0ula\u015fmaya\u00a0olanak yok, dolay\u0131s\u0131yla tabii ki \u00f6nc\u00fcye ve \u00f6rg\u00fcte (parti, devlet vb.) ihtiya\u00e7 duyulacakt\u0131r, ama a\u015fa\u011f\u0131dan yukar\u0131ya k\u00f6kl\u00fc d\u00f6n\u00fc\u015f\u00fcm perspektifi hi\u00e7bir zaman terk edilmeden. Burjuva demokrasisi ile emek\u00e7i demokrasisi aras\u0131ndaki fark da budur.<\/p>\n \u0130kincisi, emek\u00e7i ayd\u0131nlanmas\u0131n\u0131n ba\u015fka bir alandan talan edilerek getirilecek bir \u201cilk birikim\u201de ihtiyac\u0131 yoktur. Emek\u00e7i uygarl\u0131\u011f\u0131n\u0131n ilk birikimi, el konulan b\u00fcy\u00fck sermayedir; daha do\u011frusu kapitalizm ko\u015fullar\u0131nda ekonomik zor yoluyla yo\u011funla\u015ft\u0131r\u0131lm\u0131\u015f eme\u011fin \u00f6zg\u00fcr b\u0131rak\u0131lmas\u0131 ve \u00f6rg\u00fctl\u00fc toplum taraf\u0131ndan toplumun \u00e7\u0131karlar\u0131 do\u011frultusunda kullan\u0131lmas\u0131.<\/p>\n \u00dc\u00e7\u00fcnc\u00fcs\u00fc, emek\u00e7i ayd\u0131nlanmas\u0131n\u0131n laiklik ilkesi, bilimsel d\u00fc\u015f\u00fcncenin toplumsalla\u015ft\u0131r\u0131lmas\u0131d\u0131r. Bu ilke, din-bilim \u00e7at\u0131\u015fmas\u0131 zemininde de\u011fil, toplum-bilim \u00e7eli\u015fkisinin uyumlu bir bi\u00e7imde \u00e7\u00f6z\u00fclmesi zemininde hayat bulacakt\u0131r. Bir kurum olarak dine ihtiyac\u0131n kalmad\u0131\u011f\u0131 nokta, bir kurum olarak bilime de ihtiyac\u0131n kalmad\u0131\u011f\u0131 noktad\u0131r; yani giderek herkesin birer Laplace oldu\u011fu nokta.<\/p>\n D\u00f6rd\u00fcnc\u00fcs\u00fc, emek\u00e7i ayd\u0131nlanmas\u0131, d\u00fcnyan\u0131n b\u00fct\u00fcn halklar\u0131n\u0131n \u00f6zg\u00fcn uygarl\u0131k birikimlerinin (e\u015fitlik, \u00f6zg\u00fcrl\u00fck ve g\u00fcvenlik i\u00e7in verilen m\u00fccadele i\u00e7inde kazan\u0131lan birikim) miras kabul edilmesi, evrensel bir potada eritilerek dam\u0131t\u0131lmas\u0131 ve yepyeni bir senteze ula\u015f\u0131lmas\u0131 perspektifine sahip olacakt\u0131r. Burjuva ayd\u0131nlanmas\u0131 prati\u011fi \u00e7ok b\u00fcy\u00fck bir miras b\u0131rakt\u0131, ama insanl\u0131\u011f\u0131n mevcut miras\u0131 bundan ibaret de\u011fil. Bir co\u011frafyan\u0131n ba\u015fka bir co\u011frafyan\u0131n y\u0131k\u0131m\u0131 pahas\u0131na y\u00fckselmesi, sermaye uygarl\u0131\u011f\u0131n\u0131n niteli\u011fidir. Emek\u00e7i ayd\u0131nlanmas\u0131n\u0131n potas\u0131, b\u00fct\u00fcn insanl\u0131\u011f\u0131 kapsayacak denli geni\u015f olacakt\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":" Kapitalist Bat\u0131 uygarl\u0131\u011f\u0131n\u0131n temelinde yatan modernizmin, bilimsel devrim ve ayd\u0131nlanman\u0131n \u00e7\u0131k\u0131\u015f noktas\u0131 \u015fudur: Do\u011fadaki s\u00fcre\u00e7ler, herhangi bir do\u011fa\u00fcst\u00fc ve fizik\u00f6tesi g\u00fcc\u00fcn tasarruflar\u0131 sonucunda olu\u015fmam\u0131\u015ft\u0131r, do\u011fa yasalar\u0131na tabidir ve insano\u011flu akl\u0131yla bu yasalar\u0131 kavrayabilir. K\u0131sacas\u0131 ayd\u0131nlanma; insan\u0131n kendi kaderini kendi ellerine alma m\u00fccadelesindeki en \u00f6nemli kilometre ta\u015flar\u0131ndan ve bilimsel d\u00fc\u015f\u00fcncenin binlerce y\u0131ll\u0131k dinsel d\u00fc\u015f\u00fcnceye kar\u015f\u0131 en […]<\/p>\n","protected":false},"author":40,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[133,32],"tags":[],"class_list":["post-1621","post","type-post","status-publish","format-standard","hentry","category-dosya","category-sayilar-4"],"_links":{"self":[{"href":"https:\/\/hukukdefterleri.com\/index.php?rest_route=\/wp\/v2\/posts\/1621","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/hukukdefterleri.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/hukukdefterleri.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/hukukdefterleri.com\/index.php?rest_route=\/wp\/v2\/users\/40"}],"replies":[{"embeddable":true,"href":"https:\/\/hukukdefterleri.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1621"}],"version-history":[{"count":0,"href":"https:\/\/hukukdefterleri.com\/index.php?rest_route=\/wp\/v2\/posts\/1621\/revisions"}],"wp:attachment":[{"href":"https:\/\/hukukdefterleri.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1621"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/hukukdefterleri.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1621"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/hukukdefterleri.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1621"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}