{"id":3265,"date":"2020-05-02T09:07:56","date_gmt":"2020-05-02T09:07:56","guid":{"rendered":"http:\/\/guneydoguasyacalismalari.com\/?p=3265"},"modified":"2020-05-02T09:07:56","modified_gmt":"2020-05-02T09:07:56","slug":"marxin-sosyolojik-cozumlemesi-marx-and-sociological-analysis","status":"publish","type":"post","link":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/marxin-sosyolojik-cozumlemesi-marx-and-sociological-analysis\/","title":{"rendered":"Marx\u2019\u0131n sosyolojik \u00e7\u00f6z\u00fcmlemesi \/ Marx and sociological analysis"},"content":{"rendered":"

Mehmet \u00d6zay\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 02.05.2020<\/strong><\/p>\n

Karl Marx\u2019\u0131n sosyolojik \u00e7\u00f6z\u00fcmlerininin salt teorik bir yakla\u015f\u0131m olmad\u0131\u011f\u0131 aksine, bizatihi bir ideolog olarak belirli bir sistemin y\u0131k\u0131m\u0131n\u0131 ve yerine farkl\u0131 bir sistemin in\u015fas\u0131n\u0131 \u00f6ng\u00f6rmek ve bunun i\u00e7in \u00e7al\u0131\u015fmak gibi bir \u00e7abay\u0131 da sergilemektedir.<\/p>\n

Marx\u2019in ne i\u00e7inden \u00e7\u0131kt\u0131\u011f\u0131 Alman toplumu ne de 18. y\u00fczy\u0131l End\u00fcstri Devrimi\u2019nin devam eden ve h\u0131zlanan izlerine tan\u0131k oldu\u011fu \u0130ngiliz toplumunda \u00f6ng\u00f6rd\u00fc\u011f\u00fc devrimin ger\u00e7ekle\u015fmemi\u015f olmas\u0131 ve ya\u015fad\u0131\u011f\u0131 d\u00f6nemde Fransa\u2019da 1830\u2019lu 1840\u2019l\u0131 y\u0131llarda tecr\u00fcbe edilmeye kalk\u0131\u015f\u0131lan ancak, akamete u\u011frayan devrim s\u0131ras\u0131nda nas\u0131l bir yakla\u015f\u0131m sergiledi\u011fi \u00f6nemli olsa gerek.<\/p>\n

Bir sosyolog olmas\u0131ndan \u00f6ncelikli ve a\u011f\u0131rl\u0131kl\u0131 olarak iktisat\u00e7\u0131 akademik kimli\u011fi ile mal, emtia, finans, i\u015fveren, i\u015f\u00e7i gibi iktisad\u0131n ilgili al\u0131na giren b\u00f6l\u00fcmler \u00fczerine \u00e7al\u0131\u015fmalar\u0131; siyaset felsefecisi s\u0131n\u0131fland\u0131rmas\u0131na girecek \u015fekilde devlet, y\u00f6netim, iktidar ve g\u00fc\u00e7 gibi alanlarda ortaya koydu\u011fu diskur, onu i\u00e7inden \u00e7\u0131kt\u0131\u011f\u0131 toplumun sosyal yap\u0131s\u0131n\u0131 anlamaya sevk etmesi hi\u00e7 ku\u015fku yok ki, iktisat ve siyaset felsefesi bilim alanlar\u0131n\u0131n s\u0131n\u0131rl\u0131l\u0131klar\u0131 ve geni\u015flemesi kadar, onun toplumsal ili\u015fkilere bak\u0131\u015f\u0131n\u0131n kendinde bir devinimi olarak anla\u015f\u0131lmal\u0131d\u0131r. Yani sosyolojiye do\u011fru evrilen bir s\u00fcre\u00e7…<\/p>\n

Marx, t\u0131pk\u0131 benzeri sosyologlar veya sosyal bilimciler gibi i\u00e7ine do\u011fdu\u011fu 19. y\u00fczy\u0131l geni\u015f Avrupa ve \u00f6zellikle de Alman, Frans\u0131z ve \u0130ngiliz toplumsal yap\u0131lar\u0131ndaki gizli\/a\u00e7\u0131k h\u0131zl\u0131\/yava\u015f de\u011fi\u015fimleri g\u00f6zlemlemekle kalmam\u0131\u015ft\u0131r.<\/p>\n

Aksine, tarihe ge\u00e7mi\u015fte yap\u0131land\u0131r\u0131ld\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclen toplumsal ili\u015fkileri, i\u00e7inde bulundu\u011fu d\u00f6nemin ko\u015fullar\u0131 ve ger\u00e7ekli\u011fi ba\u011flam\u0131nda bi\u00e7im verme \u00e7abas\u0131 sergilerken, ayn\u0131 zamanda yine bu ge\u00e7mi\u015fte bi\u00e7imlendi\/ril\/\u011fini varsayd\u0131\u011f\u0131 yakla\u015f\u0131mdan yola \u00e7\u0131karak, i\u00e7inde var oldu\u011fu toplumun \u015fartlar\u0131n\u0131 \u015fekillendirme u\u011fra\u015f\u0131 vermi\u015ftir. Bu anlamda grand design<\/em> teorisyenler grubu i\u00e7erisinde yer al\u0131rken, tarihte \u00e7e\u015fitli toplumlarda toplumsal ili\u015fkiler ile gelecekteki toplum ili\u015fkilere kesinlikli bir yakla\u015f\u0131m sergilemesiyle bir ideolog olman\u0131n ve ideolojisinin dinamiklerini ortaya koymu\u015ftur.<\/p>\n

Marx\u2019\u0131n end\u00fcstri toplumlar\u0131n\u0131n yani, daha a\u00e7\u0131k bir ifadeyle \u00fcretim-t\u00fcketim ili\u015fkiler zincirinin \u00fcretim boyutu s\u00fcrecinin, insan tekinin rasyonel varl\u0131\u011f\u0131n\u0131 tar\u00fcmar eden bir h\u0131zla ilermesinin yol a\u00e7t\u0131\u011f\u0131 kriz kar\u015f\u0131s\u0131nda bir \u00e7\u00f6z\u00fcm bulma u\u011fra\u015f\u0131 sergilemi\u015f olmas\u0131, kendi toplumsal ger\u00e7ekli\u011fine bir kar\u015f\u0131l\u0131k bulma \u00e7abas\u0131 olarak anlaml\u0131d\u0131r.<\/p>\n

Bu \u00e7er\u00e7evede, bu s\u00fcre\u00e7 onun d\u00fc\u015f\u00fcnce yap\u0131s\u0131nda ve toplumsal analizinde, d\u00fcn\u00fcn, ya\u015fad\u0131\u011f\u0131 d\u00f6nemin ve gelecek toplumlar\u0131n d\u00f6n\u00fc\u015f\u00fcm ve de\u011fi\u015fim dinamiklerini neyin olu\u015fturdu\u011fu sorusu g\u00fcndemine al\u0131rken, cevab\u0131n\u0131 \u00fcretim s\u00fcre\u00e7leri ve ara\u00e7lar\u0131na hakim olanlar ve olmayanlar aras\u0131nda ortaya \u00e7\u0131kan maddi temeller \u00fczerine in\u015fa edilmi\u015f dikomotik ili\u015fkiye dayand\u0131rm\u0131\u015ft\u0131r.<\/p>\n

Bu ili\u015fkinin her t\u00fcrl\u00fc toplumsal alan \u00fczerinde hakimiyet sa\u011flayacak bir boyutta seyretti\u011fi iddias\u0131, bir paradigma olarak 19. y\u00fczy\u0131l Bat\u0131 Avrupa \u015fartlar\u0131na bir cevap niteli\u011fi ta\u015f\u0131rken, aradan ge\u00e7en s\u00fcre\u00e7te toplumsal ili\u015fkileri bu denli indirgemeci bir yakla\u015f\u0131ma tabi k\u0131lmas\u0131n\u0131n sonucu olarak, bu paradigman\u0131n i\u015flev ve ge\u00e7erlili\u011finin olmad\u0131\u011f\u0131 da ortaya \u00e7\u0131km\u0131\u015ft\u0131r.<\/p>\n

Bu durum, i\u015fveren-i\u015f\u00e7i olarak genelle\u015ftirilen d\u00f6nemin genelde end\u00fcsti toplumlar\u0131n\u0131n, \u00f6zelde \u00e7oklu \u00fcretim s\u00fcre\u00e7lerine konu olan temel \u00fcretim mekanlar\u0131 yani, fabrikalar etraf\u0131nda yap\u0131land\u0131r\u0131lan d\u00fc\u015f\u00fcncesi, Avrupa toplumlar\u0131n\u0131n geli\u015fme s\u00fcre\u00e7lerinde bu ikilinin yerini alacak di\u011fer ikilikler nedeniyle geride b\u0131rak\u0131l\u0131rken, yine Avrupal\u0131 sosyal bilimcilerin en az\u0131ndan bir b\u00f6l\u00fcm\u00fcn\u00fcn d\u00f6n\u00fcp dola\u015f\u0131p, yine Marx\u2019ta kar\u015f\u0131l\u0131\u011f\u0131n\u0131 bulacak teorilerle yeni alanlarda s\u00f6z sahibi olmalar\u0131 olduk\u00e7a \u00f6nemlidir.<\/p>\n

Bu, Marx\u2019\u0131n indirgemeci paradigmatik yakla\u015f\u0131m\u0131n\u0131n do\u011frulanmas\u0131 anlam\u0131 ta\u015f\u0131m\u0131yor elbette. Ancak, burada dikkat \u00e7ekilmesi gereken husunun, kendisinden sonra gelen sosyal bilimcilerin onun teorisinin \u00fczerinde y\u00fckseldi\u011fi epistemolojiye referansla yeni teoriler kurgulamaya devam etmeleridir.<\/p>\n

S\u00f6z konusu bu husus, asl\u0131nda Marx\u2019\u0131n \u00f6tesinde Avrupa medeniyetinin Marx \u00f6ncesi d\u00f6nemde \u00fcretti\u011fi positivizm temelli epistemolojik yap\u0131la\u015fman\u0131n, onun teorisi \u00fczerinden yenilenmesi s\u00fcrecine tekab\u00fcl etmektedir. Ancak t\u0131pk\u0131 19. y\u00fczy\u0131ldaki di\u011fer sosyal bilimciler ve hususiyetle sosyologlar\u0131n teorilerinin aradan ge\u00e7en s\u00fcre\u00e7te a\u015f\u0131nmas\u0131na ve a\u015f\u0131lmas\u0131na ra\u011fmen, isimlerinin vazge\u00e7ilemezli\u011finde oldu\u011fu gibi Marx\u2019da bir referans kayna\u011f\u0131 olarak ortada durmaktad\u0131r.<\/p>\n

Marx\u2019\u0131n i\u015fveren-i\u015f\u00e7i \u00f6zelinde g\u00fcndeme getirdi\u011fi ikili tasar\u0131mlar, toplumsal ili\u015fkilerde teorile\u015ftirmeye varacak \u015fekilde ezen-ezilen kutuplulu\u011funa tekab\u00fcl etmesi ve bu iki olgu aras\u0131nda \u00e7at\u0131\u015fmac\u0131 yap\u0131n\u0131n neden oldu\u011fu devinimle toplumsal de\u011fi\u015fimin ortaya \u00e7\u0131kt\u0131\u011f\u0131 d\u00fc\u015f\u00fcncesi ba\u015fat bir hususiyet ta\u015f\u0131maktad\u0131r.<\/p>\n

Bununla birlikte, Bat\u0131 Avrupa toplumlar\u0131n\u0131n h\u0131zla de\u011fi\u015fen toplumsal yap\u0131lar\u0131nda, toplumsal devinimini ve de\u011fi\u015fimini \u00fcretecek unsur ba\u011flam\u0131nda, ortada i\u015fveren-i\u015f\u00e7inin ili\u015fkisinin bizatihi kendisi olmamakla birlikte, bu ili\u015fkinin do\u011fas\u0131nda var oldu\u011fu san\u0131lan \u00e7at\u0131\u015fman\u0131n farkl\u0131 alanlarda ortaya \u00e7\u0131kmas\u0131yla ger\u00e7ekle\u015fti\u011fine tan\u0131k olunmaktad\u0131r. Bu durum, Bat\u0131 toplumlar\u0131 ve\/ya Bat\u0131\u2019da geli\u015ftirilen sosyolojik yap\u0131la\u015fman\u0131n \u00f6ncesinde \u201c\u00e7at\u0131\u015fma olgusunun\u201d olmad\u0131\u011f\u0131 anlam\u0131na gelmiyor. Aksine, Bat\u0131\u2019da sosyal bilimler \u00e7er\u00e7evesinde \u00e7at\u0131\u015fman\u0131n sistematik ba\u015fat bir unsur olarak \u00f6ne \u00e7ekilmesidir g\u00fcndeme getirilen.<\/p>\n

Bu noktada, Marx\u2019\u0131n toplumsal ili\u015fkileri yap\u0131land\u0131ran unsurlar aras\u0131ndan birini \u00f6ncelleyerek teorisini bunun \u00fczerine kurgulamas\u0131, onu indirgemeci sosyolojinin i\u00e7inde yer almas\u0131na sebep olmaktad\u0131r. Bu durum, Marx\u2019\u0131n bir ideolog olarak \u00f6nemine ne kadar olumlu\/olumsuz katk\u0131 yapt\u0131\u011f\u0131 meselesi ise bir ba\u015fka husustur. Marx\u2019\u0131 bir ideolog olarak kabul edip, ele\u015ftirel yakla\u015f\u0131m dahil olmak \u00fczere g\u00fcndemlerinde tutan \u00e7evrelerin onun \u00fczerinden toplumlar\u0131 anlama u\u011fra\u015f\u0131 kadar, toplumlar\u0131 de\u011fi\u015ftirmenin bir arac\u0131 olarak onun ideolojisine sar\u0131lmalar\u0131n\u0131 da g\u00fcndeme getirmektedir.<\/p>\n

Bat\u0131 Avrupa\u2019n\u0131n ge\u00e7irdi\u011fi toplumsal de\u011fi\u015fimlerde, klasik s\u0131n\u0131fsal ili\u015fkinin dayanak noktas\u0131n\u0131 olu\u015fturan \u2018i\u015f\u00e7ilerin\u2019 hem demografik yap\u0131da ta\u015f\u0131d\u0131klar\u0131 niceliksel \u00f6nem hem de bu kitlenin Marx ile ili\u015fkilerindeki niteliksel unsur bug\u00fcn ne t\u00fcrden bir s\u0131n\u0131f \u00e7at\u0131\u015fmas\u0131 olgusunun g\u00fcndemde var oldu\u011funu sorgulatmaya kafidir.<\/p>\n

Asl\u0131nda tam da bu toplumsal ger\u00e7eklik, tedrici olarak ortaya \u00e7\u0131kan toplumsal de\u011fi\u015fim s\u00fcre\u00e7lerini g\u00f6zlemleyen, inceleyen, teorile\u015ftirmeye u\u011fra\u015f\u0131 veren sosyologlar\u0131 \/ sosyal bilimcilerin Marx\u2019\u0131n s\u0131n\u0131f temelli teorisini gizli\/a\u00e7\u0131k nas\u0131l bir evrime tabi tuttuklar\u0131n\u0131 da ortaya koymaktad\u0131r. Bu noktada, kar\u015f\u0131m\u0131zda klasik bir \u201ci\u015f\u00e7i s\u0131n\u0131f\u0131\u201d olmamakla birlikte, bu i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n de\u011ferlerine sahip olmas\u0131 arzulanan kitlesel olman\u0131n \u00f6tesinde giderek mikrola\u015fan ba\u015fka s\u0131n\u0131flar giderek kendilerini ortaya koyarken, asl\u0131nda toplumsal ger\u00e7ekli\u011fin tekil s\u00fcre\u00e7lerle i\u015flemedi\u011fi pek \u00e7ok akt\u00f6r ve s\u00fcre\u00e7lerle yap\u0131land\u0131r\u0131ld\u0131\u011f\u0131n\u0131 da kan\u0131tlamaktad\u0131r.<\/p>\n","protected":false},"excerpt":{"rendered":"

Mehmet \u00d6zay\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 02.05.2020 Karl Marx\u2019\u0131n sosyolojik \u00e7\u00f6z\u00fcmlerininin salt teorik […]<\/p>\n","protected":false},"author":1,"featured_media":3267,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6,75],"tags":[],"class_list":["post-3265","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gunluk-yazilar","category-sosyoloji-tarih"],"_links":{"self":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/3265","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/comments?post=3265"}],"version-history":[{"count":1,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/3265\/revisions"}],"predecessor-version":[{"id":3268,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/posts\/3265\/revisions\/3268"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media\/3267"}],"wp:attachment":[{"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/media?parent=3265"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/categories?post=3265"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/guneydoguasyacalismalari.com\/tr_tr\/wp-json\/wp\/v2\/tags?post=3265"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}