\u201cMinerva\u2019n\u0131n Bayku\u015fu kanatlar\u0131n\u0131<\/p>\n\n\n\n
ancak g\u00fcn batarken a\u00e7ar.\u201d<\/a>[2]<\/sup><\/a><\/p>\n\n\n\n Demokritos\u2019un, \u201cHakik\u00e2t u\u00e7urumun dibindedir,\u201d uyar\u0131lar\u0131 e\u015fli\u011findeki bir g\u00fcnbat\u0131m\u0131nda; Minerva\u2019n\u0131n Bayku\u015fu kanatlar\u0131n\u0131 a\u00e7mas\u0131n\u0131 umarken; \u015fimdi \u201c\u0130nsan(l\u0131k)\u201d\u0131 konu\u015fman\u0131n, kavraman\u0131n, tart\u0131\u015fman\u0131n, \u201c\u00e7\u00f6z\u00fcmleme\u201dnin tam zaman\u0131.<\/a>[3]<\/sup><\/a><\/p>\n\n\n\n Antonio Gramsci\u2019nin, \u201c\u0130nsan nedir? Nas\u0131l cevap vermeli buna? Bunun tan\u0131m\u0131n\u0131 insan\u0131n kendisinde, yani her bireyde bulabiliriz. Ama do\u011fru mudur bu? Her bireyde her bireyin ne oldu\u011fu bulunur. Fakat bizi ilgilendiren her insan\u0131n ne oldu\u011fu de\u011fil, her insan\u0131n her an ne olmakta oldu\u011fudur,\u201d perspektifi do\u011frultusunda ger\u00e7ek insan olabilmek i\u00e7in \u201cHay\u0131r\u201d diyebilme yetisi, belirleyici \u015fartt\u0131r. Ancak bu her zaman b\u00f6yle olmayabilir ve ol(a)m\u0131yor da.<\/p>\n\n\n\n \u201cNas\u0131l\u201d m\u0131?<\/p>\n\n\n\n William Shakespeare \u201c\u0130nsan ne m\u00fcthi\u015f bir yap\u0131t\u201d demi\u015f. Bug\u00fcn ya\u015fasayd\u0131 ne derdi acaba?<\/p>\n\n\n\n \u0130nsanlar\u0131n hi\u00e7bir \u015fey \u00f6\u011frenecek vakitlerinin olmad\u0131\u011f\u0131 \u201cT\u00fcketim Toplumu\u201dnda her \u015fey meta feti\u015fizmi pazarlay\u0131c\u0131lar\u0131n\u0131n kast\u0131na maruz kalm\u0131\u015fken; k\u00f6t\u00fclerin her alanda h\u00e2kim oldu\u011fu bir d\u00fcnyada ya\u015f\u0131yor oldu\u011fumuz bir \u201cs\u0131r\u201d de\u011fil, elbette\u2026<\/p>\n\n\n\n Kolay m\u0131? Kapitalist yabanc\u0131la\u015fma labirenti, -tabir caiz ise- s\u0131radan insanlar\u0131n en parlak zaman\u0131; duygusuzlu\u011fun, bilgisizli\u011fin, tembelli\u011fin, yeteneksizli\u011fin, haz\u0131ra konman\u0131n \u00e7\u00fcr\u00fcme kesiti.<\/p>\n\n\n\n Kapitalizmin y\u0131k\u0131c\u0131 sonu\u00e7lar\u0131yla ona teslim olan kimileri pes etti; \u00f6fkelenmiyorlar, hi\u00e7bir \u015fey yapm\u0131yorlar. Tepki g\u00f6sterme becerilerini, itiraz etme yeteneklerini kaybettiler.<\/p>\n\n\n\n \u0130nsan(l\u0131k) \u00f6l\u00fcyor; s\u00f6z\u00fcn\u00fc etti\u011fi can \u00e7eki\u015fmenin tan\u0131\u011f\u0131 da bug\u00fcnler.<\/p>\n\n\n\n Ancak insan(lar) h\u00e2l\u00e2 neler oldu\u011fundan bihaber; bunun bile fark\u0131nda de\u011filler. \u00c7\u00fcnk\u00fc kapitalist yabanc\u0131la\u015fman\u0131n insan(s\u0131zl\u0131\u011f)\u0131 hi\u00e7bir \u015fey feda etmeye yana\u015fm\u0131yor. Oysa ger\u00e7ek insan olman\u0131n tek yolu fedak\u00e2rl\u0131ktan, g\u00f6ze almaktan ge\u00e7iyorken; bu ger\u00e7ek unut(tur)uluyor. Dolay\u0131s\u0131yla insan olmak\/ ve kalmak duru\u015fu da yok oluyor. \u00d6zetle art\u0131k sadece kapitalizmin k\u00f6leleri var ve birileri paran\u0131n, di\u011ferleri de paras\u0131zl\u0131\u011f\u0131n k\u00f6lesi durumundalar.<\/p>\n\n\n\n S\u00f6z konusu h\u00e2li Jos\u00e9 Saramago\u2019nun\u201cAsl\u0131nda bizler okyanusun ortas\u0131nda kalm\u0131\u015f kazazedeler gibiyiz, ne yelkenimiz var ne pusulam\u0131z,\u201d<\/a>[4]<\/sup><\/a> diye betimlemesi ve Howard Zinn\u2019\u0131n, \u201cB\u00fct\u00fcn d\u00fcnya \u00e7\u00fcr\u00fcyor. Su zehirli, hava kirlenmi\u015f, siyaset \u00e7irkinle\u015fmi\u015f, topra\u011f\u0131n ba\u011f\u0131rsaklar\u0131 d\u0131\u015far\u0131 u\u011fram\u0131\u015f, orman ya\u011fmalanm\u0131\u015f, sahiller yok edilmi\u015f, kasabalar yak\u0131lm\u0131\u015f, insanlar\u0131n ya\u015famlar\u0131 mahvedilmi\u015f,\u201d vurgusu ekseninde kavra(t)makta yarar var!<\/p>\n\n\n\n Bu durumda ya\u015famay\u0131 s\u00fcrd\u00fcrmek sadece nefes almay\u0131 s\u00fcrd\u00fcrmek olacakt\u0131r; insan(l\u0131k) tan\u0131m\u0131n\u0131n yap\u0131lmad\u0131\u011f\u0131 yerde, di\u011fer tan\u0131mlar de\u011fersizle\u015fir.<\/p>\n\n\n\n O h\u00e2lde \u201c\u0130nsan(l\u0131k)\u201d meselesini irdelerken; ilk kural, \u00fcretim tarz\u0131n\u0131n her \u015feyi etkileyip bi\u00e7imlendirdi\u011fidir.<\/p>\n\n\n\n \u0130nsan(l\u0131k)\u0131n sahip oldu\u011fu bir \u015fey varsa o da kendi -s\u0131n\u0131fsal- tarihidir ve de \u201c\u0130nsanl\u0131k tarihi, s\u0131n\u0131f \u00e7eli\u015fkisinden ibarettir,\u201d alt\u0131n\u0131 \u00e7izdi\u011fi \u00fczere Karl Marx\u2019\u0131n.<\/p>\n\n\n\n Evet ahl\u00e2k\u0131\/ eti\u011fi var eden de, yok sayan da insan(lar)d\u0131r. Ya da \u0130nsan(l\u0131k)\u0131n ilerlemesinin \u00f6n\u00fcndeki engel bazen yine insan(l\u0131k) iken; insan(l\u0131k) i\u00e7in en zor olan, her g\u00fcn insan kalabilmektir. <\/p>\n\n\n\n \u00c7\u00fcnk\u00fc \u201cNamuslu bir insan\u0131m diye \u00f6v\u00fcn\u00fcl\u00fcr m\u00fc hi\u00e7? Herkes namuslu olmak zorunda de\u011fil midir?\u201d<\/a>[5]<\/sup><\/a> sorusuna ra\u011fmen insanda, insanl\u0131\u011f\u0131n t\u00fcm h\u00e2lleri varken; \u201c\u0130nsan kendine \u00f6zg\u00fc \u015fekilde ola\u011fand\u0131\u015f\u0131 bir yarat\u0131kt\u0131r. Ate\u015fi ke\u015ffetti, \u015fehirler in\u015fa etti, muhte\u015fem \u015fiirler yazd\u0131, d\u00fcnyaya \u00e7e\u015fitli yorumlar getirdi, mitolojik imgeler yaratt\u0131. Ama ayn\u0131 zamanda hemcinslerine sava\u015f a\u00e7maktan, \u00e7evresini yok etmek gibi yan\u0131lg\u0131lara d\u00fc\u015fmekten bir t\u00fcrl\u00fc vazge\u00e7medi,\u201d der Umberto Eco.<\/p>\n\n\n\n Asl\u0131 sorulursa insan(l\u0131k)\u0131n kendisiyle m\u00fccadelesi, en deh\u015fetli, en uzla\u015fmaz oland\u0131r. Yani \u201c\u0130nsana her \u015feyden \u00f6nce \u2018insanla\u015fma\u2019 e\u011fitimi verilmeli,\u201d diyen \u0130oanna Ku\u00e7uradi sonuna dek hakl\u0131d\u0131r.<\/p>\n\n\n\n Burada durup alt\u0131n\u0131 \u00e7izmeli: Belirleyici olan g\u00f6r\u00fcnen \u015fey de\u011fil, insan(l\u0131k)la ilintili her \u015feyin iyice g\u00f6r\u00fclemeyip, \u00f6ne \u00e7\u0131kart\u0131lamamas\u0131d\u0131r.<\/p>\n\n\n\n \u00d6zetle insan(l\u0131k) hayat\u0131n\u0131 de\u011fi\u015ftirebilir. Yeter ki hayat\u0131n\u0131n sadece \u00fcr\u00fcn t\u00fcketmekten ve \u00e7\u00f6p \u00fcretmekten ibaret olmad\u0131\u011f\u0131n\u0131 kavras\u0131n.<\/p>\n\n\n\n \u0130\u015f bu nedenle de insanl\u0131k i\u00e7in ne yapabilece\u011fini kendine sorup, yan\u0131tlamak zorunludur. \u0130nsanlar\u0131n \u00e7o\u011fu zamanlar\u0131n\u0131 Godot\u2019yu bekleyerek ge\u00e7iriyorken; \u201c\u0130nsan uyudu mu her \u015feyi unutur!\u201d<\/a>[6]<\/sup><\/a> ger\u00e7e\u011fi kar\u015f\u0131m\u0131zda olsa da; \u201c\u0130nsan muamma, hayat girdap gibi,\u201d<\/a>[7]<\/sup><\/a> demek yerine; Sofokles\u2019in, \u201cBir\u00e7ok kudretli \u015fey vard\u0131r, fakat hi\u00e7biri insan kadar kudretli de\u011fildir\u201d; Nikola Tesla\u2019n\u0131n, \u201c\u0130nsan imk\u00e2ns\u0131z\u0131 ba\u015farabilir s\u00f6z\u00fc yetersizdir \u00e7\u00fcnk\u00fc insan imk\u00e2ns\u0131z\u0131n da \u00f6tesine ula\u015fabilir!\u201d s\u00f6zleri \u00f6ne \u00e7\u0131kar(t)\u0131lmal\u0131d\u0131r her \u015feye kar\u015f\u0131n.<\/p>\n\n\n\n I. AYRIM: DURUM(UMUZ) VEYA \u201cUYGARLIK KR\u0130Z\u0130\u201d<\/strong><\/p>\n\n\n\n \u201cDurum(umuz) veya \u2018Uygarl\u0131k Krizi\u2019 mi?\u201d dediniz!<\/p>\n\n\n\n Yan\u0131t: Wolfgang Borchert\u2019in,\u201cHerkes birdenbire ger\u00e7e\u011fi s\u00f6ylemeye kalk\u0131\u015fsayd\u0131 h\u00e2limiz neye var\u0131rd\u0131? Bug\u00fcn ger\u00e7e\u011fin biraz\u0131n\u0131 bile \u00f6\u011frenmek isteyen var m\u0131?\u201d<\/a>[8]<\/sup><\/a> sorusunda iken; insan(l\u0131k), \u00f6nemli bir kav\u015faktad\u0131r. Yollardan biri, \u00e7aresizli\u011fe ve umutsuzlukla t\u00fckeni\u015fe, di\u011feri ise, olumsuzun olumsuzlanmas\u0131na \u00e7\u0131k\u0131yor…<\/p>\n\n\n\n Ekolojik felaketle geriye d\u00f6n\u00fclmez bir noktaya do\u011fru ilerlenirken; katastrofik ba\u015fkala\u015f\u0131mlar g\u00fcndem maddesi oluyor. Bunlara bir de insan(l\u0131k)\u0131n d\u0131\u015f ko\u015fullar\u0131n g\u00fcc\u00fcne itaat zorunlulu\u011fu eklenmeli.<\/p>\n\n\n\n \u0130nsan(l\u0131k)\u0131n ba\u015f\u0131na gelenler, bildiklerinden \u00e7ok bilmediklerinden kaynaklansa da, insanlar \u00e7o\u011fu zaman bilgisiz ya\u015fam\u0131n mahk\u00fbmlar\u0131d\u0131r; kapitalist meta feti\u015fizmi ko\u015fullar\u0131nda insan onuru giderek istisnaile\u015fmektedir.<\/p>\n\n\n\n T\u0131pk\u0131 Ludwig Andreas Feuerbach\u2019\u0131n, \u201c\u00c7a\u011f\u0131m\u0131z\u2026 \u0130\u015faret edilenden \u00e7ok i\u015fareti, hakikisinden \u00e7ok sahtesini, ger\u00e7eklikten \u00e7ok hayali, \u00f6zden \u00e7ok g\u00f6r\u00fcn\u00fc\u015f\u00fc ye\u011fliyor\u201d…<\/p>\n\n\n\n Eduardo Galeano\u2019nun, \u201c\u015eu uygar insan ne tuhaf! Hepsinin kollar\u0131nda saatleri var ama hi\u00e7birinin zaman\u0131 yok!\u201d \u201cD\u00fc\u011f\u00fcnlerin a\u015fktan, cenazenin \u00f6l\u00fcden ve tap\u0131na\u011f\u0131n tanr\u0131dan daha \u00f6nemsendi\u011fi de\u011fersiz, yavan bir \u00e7a\u011fda ya\u015f\u0131yoruz\u201d…<\/p>\n\n\n\n Henry David Thoreau\u2019nun, \u201c\u0130nsanl\u0131\u011f\u0131n b\u00fcy\u00fck b\u00f6l\u00fcm\u00fc, sessiz bir \u00e7aresizlik i\u00e7inde ya\u015far\u201d…<\/p>\n\n\n\n Albert Caraco\u2019nun, \u201cD\u00fcnya bir s\u00fcre sonra yaln\u0131zca bir \u015fantiye olacak. Burada, beyaz kar\u0131ncalar gibi, milyarlarca k\u00f6r, u\u011fultunun ve le\u015f kokusunun i\u00e7inde otomatlar gibi didinip duracakt\u0131r soluksuz kalana dek\u201d…<\/p>\n\n\n\n Oscar Wilde\u2019\u0131n, \u201cOlabilecek en zevksiz, en yavan \u00e7a\u011fda ya\u015f\u0131yoruz. Uyku bile bize ihanet etti\u201d…<\/p>\n\n\n\n Jacques Lacan\u2019\u0131n, \u201cBize gelince, korkulu bir \u015fekilde konformist kalmaya indirgendik, herkesle ayn\u0131 \u015feyi s\u00f6ylemedi\u011fimiz anda biraz delirece\u011fimizden korkuyoruz\u201d…<\/a>[9]<\/sup><\/a><\/p>\n\n\n\n Jean-Luc Godard\u2019\u0131n, \u201cPara kar\u015f\u0131l\u0131\u011f\u0131nda yapmak istemedi\u011fimiz i\u015flerde \u00e7al\u0131\u015fmak zorunda oldu\u011fumuz bu d\u00fcnyada hepimiz fahi\u015feyiz\u201d…<\/p>\n\n\n\n Karl Marx\u2019\u0131n, \u201cBu toplum, toplum de\u011fildir, Rousseau\u2019nun dedi\u011fi gibi, vah\u015fi hayvanlar\u0131n ya\u015fad\u0131\u011f\u0131 bir \u00e7\u00f6ld\u00fcr\u201d…<\/a>[10]<\/sup><\/a><\/p>\n\n\n\n Friedrich Engels\u2019in, \u201c\u0130nsanl\u0131k tarihinin ortak noktas\u0131, \u00e7al\u0131\u015fanlar\u0131n hep yoksul olmas\u0131, \u00e7al\u0131\u015fmayanlar\u0131n zenginle\u015fmesidir\u201d…<\/p>\n\n\n\n Fyodor Dostoyevski\u2019nin, \u201cBiz \u00e7ift s\u00fcren mandalar gibi \u00e7al\u0131\u015f\u0131yoruz, didiniyoruz, k\u00f6pekler gibi a\u00e7\u0131z, yoksuluz! Ba\u015fkalar\u0131 yan gelip yat\u0131yor, \u00e7al\u0131\u015fm\u0131yor ama onlar zengin, biz fakiriz!\u201d \u201cHerkesi \u00f6ld\u00fcr\u00fcyoruz, sevgili dostum, kimini kur\u015funlarla, kimi s\u00f6zlerle, kimini yapt\u0131klar\u0131m\u0131zla, ve kimini de \u015fimdiye kadar yapmad\u0131klar\u0131m\u0131zla\u201d…<\/p>\n\n\n\n Blaise Pascal\u2019\u0131n, \u201c\u0130nsanlar pek \u00e7ok \u015feyi \u00f6\u011frenmi\u015fler; ku\u015flar gibi u\u00e7may\u0131, bal\u0131klar gibi y\u00fczmeyi… Fakat \u00e7ok basit bir \u015feyi \u00f6\u011frenememi\u015fler insan gibi ya\u015famay\u0131\u201d…<\/p>\n\n\n\n Doris Lessing\u2019in, \u201c\u0130nsanlar \u00f6lm\u00fc\u015f ya da \u00f6lmek \u00fczere olan bir toplumda ya\u015fad\u0131klar\u0131n\u0131 biliyorlar. Duyguyu reddediyorlar, \u00e7\u00fcnk\u00fc her duygunun ucunda e\u015fya, para ve g\u00fc\u00e7 var\u201d…<\/p>\n\n\n\n Aldous Huxley\u2019in, \u201cHayat\u0131 ba\u015fkas\u0131n\u0131n telkinlerine itaat eden uyurgezerler gibi ya\u015far\u0131z\u201d…<\/p>\n\n\n\n Frantz Fanon\u2019un, \u201c\u0130\u00e7lerine ustal\u0131kla korku, a\u015fa\u011f\u0131l\u0131k kompleksi, \u00fcrperi\u015f, boyun e\u011fi\u015f, umutsuzluk, u\u015fakl\u0131k a\u015f\u0131lanm\u0131\u015f milyonlarca insandan s\u00f6z ediyorum\u201d…<\/p>\n\n\n\n Alexis Carrel\u2019in, \u201c\u00c7a\u011fda\u015f insan zevke d\u00fc\u015fk\u00fcn, korkak, \u015fehvetli ve zorludur. Ne ahl\u00e2k, ne de estetik, anlay\u0131\u015f\u0131 vard\u0131r\u201d\u2026<\/p>\n\n\n\n Paulo Coelho\u2019nun, \u201cKimse kendisine \u015funu sormaz: Ben neden mutsuzum?\u201d\u2026<\/a>[11]<\/sup><\/a><\/p>\n\n\n\n Samuel Beckett\u2019in, \u201cB\u00f6yle bir d\u00fcnyada insan g\u00fclmeye cesaret bile edemiyor art\u0131k. Sadece tebess\u00fcme imk\u00e2n var\u201d\u2026<\/p>\n\n\n\n Ursula K. Le Guin\u2019in, \u201cHangi akl\u0131 ba\u015f\u0131nda insan bu d\u00fcnyada ya\u015far da delirmez ki?\u201d\u2026<\/p>\n\n\n\n Albert Einstein\u2019\u0131n, \u201cKorkar\u0131m ki bir g\u00fcn teknoloji, insan ileti\u015fiminin ve yak\u0131nla\u015fmas\u0131n\u0131n \u00f6n\u00fcne ge\u00e7ecek ve aptal bir nesil ortaya \u00e7\u0131kacak,\u201d ifadelerindeki \u00fczere\u2026<\/p>\n\n\n\n Bir de kimi verileri aktaray\u0131m!<\/p>\n\n\n\n \u2018D\u00fcnya Sa\u011fl\u0131k \u00d6rg\u00fct\u00fc\u2019n\u00fcn (DS\u00d6) ara\u015ft\u0131rmas\u0131na g\u00f6re d\u00fcnya n\u00fcfusunun y\u00fczde 4.4\u2019\u00fc depresyondad\u0131r; depresyon 322 milyon insanda g\u00f6r\u00fcl\u00fcyor. Her yirmi ki\u015fiden biri depresyon ge\u00e7iriyor. 2015\u2019te intihar ile \u00f6lenler yakla\u015f\u0131k 800 bin ki\u015fi. K\u00fcresel \u00f6l\u00e7ekte bak\u0131ld\u0131\u011f\u0131na 15-19 ya\u015f aral\u0131\u011f\u0131ndaki gen\u00e7ler aras\u0131ndaki ikinci b\u00fcy\u00fck \u00f6l\u00fcm nedeni, intihard\u0131r!<\/a>[12]<\/sup><\/a><\/p>\n\n\n\n \u2018Japonya Ulusal Polis Ajans\u0131\u2019 (Keisatsu-\u00e7\u00f4) 2023\u2019de 1010\u2019u \u00f6\u011frenci olmak \u00fczere 21 bin 818 ki\u015finin intihar etti\u011fi a\u00e7\u0131klad\u0131. \u0130ntihar sebepleri aras\u0131nda s\u0131rayla sa\u011fl\u0131k sorunlar\u0131, ge\u00e7im maliyetleri ve \u00e7al\u0131\u015fma ko\u015fullar\u0131 ilk 3 s\u0131rada yer ald\u0131!<\/a>[13]<\/sup><\/a><\/p>\n\n\n\n 20 y\u0131lda 20 \u00fclkede\/ be\u015f k\u0131tada yaln\u0131zla\u015fmaya y\u00f6nelik iki milyon ki\u015fiyle yap\u0131lan ara\u015ft\u0131rman\u0131n sonu\u00e7lar\u0131na g\u00f6re yaln\u0131zla\u015fma, erken \u00f6l\u00fcmlerin yakla\u015f\u0131k y\u00fczde 14\u2019\u00fcne, yaln\u0131zl\u0131k duygusuna yol a\u00e7an hastal\u0131klarda ise \u00f6l\u00fcmlerin y\u00fczde 9\u2019una yol a\u00e7\u0131yor. Ayn\u0131 ara\u015ft\u0131rma, yaln\u0131zl\u0131k duygusuyla insan\u0131n d\u0131\u015f d\u00fcnyayla ileti\u015fimini kesti\u011fi durumlarda, \u00f6l\u00fcm oran\u0131 y\u00fczde 32, kalp damar hastal\u0131klar\u0131nda y\u00fczde 34, kanserde ise y\u00fczde 24!<\/a>[14]<\/sup><\/a><\/p>\n\n\n\n D\u00fcnya n\u00fcfusu artt\u0131k\u00e7a, insan say\u0131s\u0131 azal\u0131yor; asl\u00ee soru(n), yerk\u00fcrede \u00e7ok fazla zengin ile yoksul insan\u0131n olmas\u0131d\u0131r. \u0130nsan(l\u0131k)\u0131n ihtiya\u00e7lar\u0131n\u0131n kapitalist a\u00e7g\u00f6zl\u00fcl\u00fck ile giderilebilmesinin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 \u00fczere.<\/p>\n\n\n\n Tekrarlamal\u0131y\u0131m: S\u00f6m\u00fcr\u00fcc\u00fc \u00fcretim ili\u015fkileri insan(lar)\u0131n iyi olmas\u0131na imk\u00e2n tan\u0131m\u0131yorken; \u201cAdaletsiz ayr\u0131mc\u0131l\u0131k zamanla daha iyi de\u011fil, daha k\u00f6t\u00fc h\u00e2le gelir. Para paray\u0131, fakirlik de fakirli\u011fi \u00e7eker.\u201d<\/a>[15]<\/sup><\/a><\/p>\n\n\n\n O h\u00e2lde denilebilir ki yerk\u00fcrede ya\u015fayan herkes kapitalist zulm\u00fcn, s\u00f6m\u00fcr\u00fcn\u00fcn ma\u011fduru.<\/p>\n\n\n\n Bu kapitalist \u201cuygarl\u0131k\u201d\u0131n en \u00f6nemli sorunu olsa da, Paul Eluard\u2019\u0131n \u015fiirindeki gibi, \u201cBa\u015fka bir d\u00fcnya vard\u0131r; fakat o bu d\u00fcnyadad\u0131r\u201d!<\/p>\n\n\n\n I.1) \u201cDAYATILAN\u201dA BOYUN E\u011eMEMEK<\/strong><\/p>\n\n\n\n Ba\u015fka bir d\u00fcnya i\u00e7in \u00f6ncelikle \u201cdayat\u0131lan\u201da boyun e\u011fmemek \u201colmazsa olmaz\u201dd\u0131r; insan(l\u0131k)\u0131n bitimsiz hakik\u00e2t aray\u0131\u015f\u0131 ve \u201cnormal\u201d denilen al\u0131\u015fkanl\u0131klar duyars\u0131zla\u015ft\u0131r\u0131c\u0131l\u0131\u011f\u0131ndan kurtulmakt\u0131r.<\/p>\n\n\n\n Bu yolda denemekten asla vazge\u00e7meden, \u201cHep denedin. Hep yenildin. Olsun. Yine yenil, daha g\u00fczel yenil,\u201d demek gerek, Samuel Beckett gibi.<\/p>\n\n\n\n \u00c7\u00fcnk\u00fc kapitalizm yay\u0131ld\u0131k\u00e7a, yery\u00fcz\u00fc daha da de\u011fersizle\u015fiyor.<\/p>\n\n\n\n Tek bir \u015fe\u00e7im kalm\u0131\u015ft\u0131r geriye: Ya isyan ya da paran\u0131n tahakk\u00fcm\u00fc.<\/p>\n\n\n\n Tahakk\u00fcme teslim olanlar i\u00e7in hayatta kalmak art\u0131k paraya ba\u011fl\u0131d\u0131r.<\/p>\n\n\n\n Kolay m\u0131?<\/p>\n\n\n\n Yery\u00fcz\u00fcn\u00fc ya\u011fmalayan ve hayati olan her \u015feyi paraya \u00e7eviren burjuvalar, insan(l\u0131k)\u0131 paraya endekslendik\u00e7e, her \u015feyi de paraya \u00e7evrilecek bir metaya d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc tabloda insan(l\u0131k) hayatta kalmak i\u00e7in eme\u011fini satmak zorundad\u0131r, satt\u0131k\u00e7a ya\u011fmalan\u0131r ve yery\u00fcz\u00fcn\u00fcn ya\u011fmalanmas\u0131na katk\u0131da bulunur ki bu da, \u201cD\u00fc\u015f\u00fcnm\u00fcyor ve davranm\u0131yoruz, bunun yerine i\u015faret ediyoruz,\u201d<\/a>[16]<\/sup><\/a> demektir!<\/p>\n\n\n\n Bu da insan(l\u0131k)\u0131n, \u00e7ok uzun zamandan beri parayla beslenen bir otomata d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fcn alt\u0131n\u0131 \u00e7iziyor. Evet, evet kapitalizm ko\u015fullar\u0131nda insan(l\u0131k) d\u00fc\u015f\u00fcnm\u00fcyor, sadece paraya i\u015faret ediyor ve boyun e\u011fiyor.<\/p>\n\n\n\n D\u00fc\u015f\u00fcn\u00fcn \u201cKa\u00e7 ku\u015fakt\u0131r insanlar nefret ettikleri i\u015flerde \u00e7al\u0131\u015f\u0131yorlar. Neden. Ger\u00e7ekte ihtiya\u00e7 duymad\u0131klar\u0131 \u015feyleri sat\u0131n alabilmek i\u00e7in.\u201d<\/a>[17]<\/sup><\/a><\/p>\n\n\n\n \u00c7o\u011fumuz ikinci el insanlar h\u00e2line geldik… Ve herhangi birisinin, \u201cD\u00fc\u015f\u00fcnce nedir, d\u00fc\u015f\u00fcnmek nedir,\u201d sorusuna dahi yan\u0131t veremez olduk.<\/p>\n\n\n\n Bir kere yanl\u0131\u015f trene bindiysek; koridordan ters tarafa y\u00fcr\u00fcmenin hi\u00e7 bir faydas\u0131 yoktur; treni\/ dayat\u0131lan\u0131 de\u011fi\u015ftirmek gerek. Malum cehennem gidilen bir yer de\u011fil, cehennem \u015fu an i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z yerdir!<\/p>\n\n\n\n I.2) KAP\u0130TAL\u0130ST VAH\u015eET<\/strong><\/p>\n\n\n\n Cehennem, insan(l\u0131k)\u0131n hi\u00e7lendi\u011fi kapitalist vah\u015fettir.<\/p>\n\n\n\n \u0130nsanlar\u0131 korkun\u00e7 derecede mutsuz eden ko\u015fullara maruz b\u0131rakan, sonra da mutsuzluklar\u0131n\u0131 gidermek i\u00e7in onlara ila\u00e7 satan bir toplumdur.<\/p>\n\n\n\n Kapitalist toplum ise bir insan fabrikas\u0131d\u0131r. Tek tip \u00fcretim yapar.<\/p>\n\n\n\n Denilebilir ki o, d\u00fczensizlikten ba\u015fka bir \u015fey de\u011fildir; adaletsizdir, derme \u00e7atmad\u0131r, cinayet i\u015flenir, a\u00e7l\u0131ktan \u00f6l\u00fcn\u00fcr\u2026<\/p>\n\n\n\n Kolay m\u0131?<\/p>\n\n\n\n Mutlu gibi g\u00f6r\u00fcnen mutsuzlar\u0131n co\u011frafyas\u0131 kapitalizm, daha ba\u015ftan itibaren insan art\u0131\u011f\u0131 \u00fcretti ve \u00fcretmeye de devam ediyor; ona biat eden insan\u0131n beyni y\u0131kan\u0131r; totaliter devletin k\u00f6lesine d\u00f6n\u00fc\u015f\u00fcp, duyular\u0131\/ bilinci k\u00f6reltilerek s\u00fcr\u00fcle\u015ftirilir.<\/p>\n\n\n\n \u0130nsan(lar)\u0131 dilsizle\u015ftiren s\u00f6m\u00fcr\u00fc iktidar\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmesi i\u00e7in insan(l\u0131k) k\u00f6leli\u011fi vazge\u00e7ilemezdir ki, kapitalist s\u00f6m\u00fcr\u00fc ve m\u00fclks\u00fczle\u015fmenin \u00f6yk\u00fcs\u00fc de, insanl\u0131k tarihine kandan ve ate\u015ften harflerle yaz\u0131lm\u0131\u015ft\u0131r.<\/p>\n\n\n\n Kapitalizm sabah\u0131n erken saatlerinden ge\u00e7 saatlerine kadar k\u00f6lece bir \u00e7al\u0131\u015fma talep eder; bir kez olsun \u00f6zg\u00fcrce, insan gibi bir nefes almaya bile imk\u00e2n yoktur.<\/p>\n\n\n\n Kapitalizm, daha ba\u015ftan itibaren insan art\u0131\u011f\u0131 \u00fcretti ve \u00fcretmeye de devam ediyor; insan(l\u0131k) para kar\u015f\u0131s\u0131nda de\u011ferini kaybetti; cehennem gibi bir hayat i\u00e7inde \u00f6l\u00fcmle pen\u00e7ele\u015fiyor.<\/p>\n\n\n\n D\u00fcnyay\u0131 besleyecek yiyeceklerin \u00e7\u00f6pe at\u0131l\u0131p, her g\u00fcn y\u00fczlerce insan(l\u0131k)\u0131n a\u00e7l\u0131ktan \u00f6ld\u00fc\u011f\u00fc kapitalist toplumda insanlar herhangi bir \u015feyi yapmaya de\u011fil, de almaya ko\u015fulland\u0131r\u0131ld\u0131. Yaratacaklar\u0131na de\u011fil, sat\u0131n alabileceklerine de\u011fer vermek \u00fczere bi\u00e7imlendirildi. <\/p>\n\n\n\n \u201cNas\u0131l\u201d, \u201cNeden\u201d mi? H\u0131zla s\u0131ralayal\u0131m\u2026<\/p>\n\n\n\n \u201cKapitalizm; do\u011fan\u0131n en b\u00fcy\u00fck d\u00fc\u015fman\u0131d\u0131r. Kapitalizmde insan sevgisi yoktur. \u0130nsan\u0131 mekanik bir b\u00f6cek gibi g\u00f6r\u00fcr. Kapitalizm vatan sevgisi, bar\u0131\u015f istemez. Yozla\u015fm\u0131\u015f, \u00e7\u0131karc\u0131, cahil, beynine tecav\u00fcz edilmi\u015f uysal k\u00f6leler ister.\u201d<\/p>\n\n\n\n \u201cKapitalizm insan ile insan aras\u0131nda kupkuru \u00e7\u0131kar d\u0131\u015f\u0131nda, duygusuz \u2018nakit \u00f6deme\u2019 d\u0131\u015f\u0131nda hi\u00e7bir ba\u011f b\u0131rakmam\u0131\u015ft\u0131r. Dindar esrikli\u011fin kutsal \u00fcrpertilerini de, \u015f\u00f6valyece ulv\u00ee heyecanlar\u0131 da bencil hesap\u00e7\u0131l\u0131\u011f\u0131n buz gibi suyunda bo\u011fmu\u015ftur. Ki\u015fisel sayg\u0131nl\u0131\u011f\u0131 de\u011fi\u015fim de\u011ferine indirgemi\u015f, \u00f6zg\u00fcrl\u00fcklerin t\u00fcm\u00fcn\u00fcn yerine tek bir \u00f6zg\u00fcrl\u00fc\u011f\u00fc, vicdans\u0131z ticaret \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc koymu\u015ftur.\u201d<\/p>\n\n\n\n \u201cKapitalizm, iki temel zenginlik kayna\u011f\u0131n\u0131 yok etme e\u011filimindedir Do\u011fa ve insan.\u201d<\/p>\n\n\n\n \u201cKat\u0131 olan her \u015fey buharla\u015f\u0131yor, kutsal olan her \u015fey d\u00fcnyevile\u015fiyor ve en sonunda insanlar ya\u015fam\u0131n ger\u00e7ek ko\u015fullar\u0131yla ve di\u011fer insanlarla ili\u015fkileriyle y\u00fczle\u015fmeye zorlan\u0131yor. Modern burjuva toplumu, b\u00f6ylesine kudretli \u00fcretim ve m\u00fcbadele ara\u00e7lar\u0131n\u0131n bir araya getirmi\u015f olan bu toplum, yeralt\u0131 g\u00fc\u00e7lerini kontrol edemez bir b\u00fcy\u00fcc\u00fcye benziyor.\u201d<\/p>\n\n\n\n \u201cElimizdeki para, ayn\u0131 zamanda bu para kar\u015f\u0131l\u0131\u011f\u0131nda satm\u0131\u015f oldu\u011fumuz \u015feyleri de temsil eder.\u201d<\/p>\n\n\n\n \u201cPara, insan\u0131n i\u015finin ve var olu\u015funun yabanc\u0131la\u015fm\u0131\u015f \u00f6z\u00fcd\u00fcr; bu \u00f6z ona h\u00e2kim olur ve ona tapar.\u201d<\/p>\n\n\n\n \u201c\u015eeylerin d\u00fcnyas\u0131n\u0131n de\u011fer kazanmas\u0131 ile insanlar\u0131n d\u00fcnyas\u0131n\u0131n de\u011fer kaybetmesi do\u011fru orant\u0131l\u0131d\u0131r,\u201d der Karl Marx\u2026<\/p>\n\n\n\n \u201cKapital iktidarda kald\u0131k\u00e7a, de\u011fil yaln\u0131z toprak, de\u011fil yaln\u0131z insan eme\u011fi, de\u011fil yaln\u0131z insan ki\u015fili\u011fi, de\u011fil yaln\u0131z vicdan, de\u011fil yaln\u0131z a\u015fk, de\u011fil yaln\u0131z bilim, her \u015fey, her \u015fey ka\u00e7\u0131n\u0131lmaz olarak al\u0131n\u0131p sat\u0131lacakt\u0131r,\u201d diye uyar\u0131r V. \u0130. Lenin\u2026<\/p>\n\n\n\n \u201cKapitalistler, s\u0131\u011f\u0131r\u0131 s\u0131k\u0131p mum ya\u011f\u0131, insan\u0131 s\u0131k\u0131p para \u00e7\u0131kart\u0131rlar,\u201d vurgusuyla ekler Max Weber: \u201c\u2026 \u2018S\u0131\u011f\u0131rdan don ya\u011f\u0131 yaparlar, insandan da para.\u2019 Bu \u2018h\u0131rs felsefesi\u2019, para sahibi sayg\u0131de\u011fer adam\u0131n ideali ve hepsinden \u00f6nemlisi, bireyin kendi sermayesini geni\u015fletme e\u011filiminin d\u00fc\u015f\u00fcncesi olarak g\u00f6r\u00fcl\u00fcr. Asl\u0131nda burada \u00f6ng\u00f6r\u00fclen bir ya\u015fama tekni\u011fi de\u011fildir, \u00f6zel bir \u2018ahl\u00e2k\u2019t\u0131r. Bu ahl\u00e2k\u0131n zedelenmesi, yaln\u0131zca aptall\u0131k olarak de\u011fil, \u00f6devin unutulmas\u0131 olarak ele al\u0131nmaktad\u0131r ve b\u00fct\u00fcn bunlar her \u015feyden \u00f6nce nesnenin \u2018Ne\u2019li\u011fine aittirler.\u201d<\/p>\n\n\n\n \u201c\u00c7a\u011f\u0131m\u0131z i\u00e7in \u00e7al\u0131\u015fma asr\u0131 deniliyor; oysa ki ger\u00e7ekte ac\u0131n\u0131n, sefaletin ve koku\u015fmu\u015flu\u011fun \u00e7a\u011f\u0131d\u0131r.\u201d \u201c\u00c7al\u0131\u015fma, kapitalist toplumda her t\u00fcrl\u00fc entelekt\u00fcel soysuzla\u015fman\u0131n, her t\u00fcrl\u00fc organik bozulman\u0131n sebebidir,\u201d<\/a>[18]<\/sup><\/a> ger\u00e7e\u011finin alt\u0131n\u0131 \u00e7izer Paul Lafargue\u2026<\/p>\n\n\n\n \u201cK\u00f6lelik kald\u0131r\u0131lmad\u0131, sadece b\u00fct\u00fcn renkleri kapsayacak bi\u00e7imde geni\u015fletildi,\u201d der Charles Bukowski\u2026<\/p>\n\n\n\n \u201c\u00d6nceleri emperyalizm ucuz ham madde, emek s\u00f6m\u00fcr\u00fcs\u00fc ve denetlenebilir bir d\u00fcnya pazar\u0131 istiyordu. Bug\u00fcnse hi\u00e7bir de\u011feri olmayan bir insanl\u0131k istiyor,\u201d saptamas\u0131n\u0131n alt\u0131n\u0131 \u00e7izer John Berger\u2026<\/p>\n\n\n\n Devamla: Alain Badiou, \u201cLiberal kapitalizm, (\u2026) vah\u015fi, y\u0131k\u0131c\u0131 nihilizmin arac\u0131d\u0131r\u201d\u2026<\/p>\n\n\n\n Noam Chomsky, \u201c… \u2018Kapitalizm\u2019 denilen \u015fey temel olarak (\u2026) k\u00fclt\u00fcrel ya\u015fam \u00fczerinde geni\u015f kontrol uygulayan muazzam ve say\u0131lamayacak geni\u015flikte ki\u015fisel tiranl\u0131klardan kurulu bir toplu merkantilizm sistemidir,\u201d derken ekler Eduardo Galeano da:<\/p>\n\n\n\n \u201cSistem al\u00e7akl\u0131\u011f\u0131 alk\u0131\u015fl\u0131yor, e\u011fer ba\u015far\u0131l\u0131 olursa; ba\u015far\u0131s\u0131zl\u0131\u011fa u\u011frarsa da onu cezaland\u0131r\u0131yor. \u00c7ok \u00e7alan\u0131 \u00f6d\u00fcllendiriyor, az \u00e7alan\u0131 mahk\u00fbm ediyor. Bar\u0131\u015f \u00e7a\u011fr\u0131s\u0131 yap\u0131yor, \u015fiddet uyguluyor. Sana kom\u015funu sevmeni vaaz ediyor ama ayn\u0131 zamanda seni onu yiyerek hayatta kalmaya zorluyor.\u201d<\/a>[19]<\/sup><\/a><\/p>\n\n\n\n \u00d6zetle bir de\u011fersizlik sistemi olarak<\/a>[20]<\/sup><\/a> \u201cKapitalist toplumun egemenleri sava\u015flardan ve s\u00f6m\u00fcr\u00fcden vazge\u00e7meyecek. 2021\u2019den 2023\u2019e ge\u00e7en \u00fc\u00e7 y\u0131lda milyarderlerin serveti katland\u0131. \u0130ki milyara yak\u0131n insan daha da yoksulla\u015ft\u0131.\u201d<\/a>[21]<\/sup><\/a><\/p>\n\n\n\n Evet kapitalist uygarl\u0131k, bir \u201ck\u00f6t\u00fc sonsuz\u201d (Hegel- schlechte Unendlichkeit) i\u00e7inde, Trump\u2019tan Modi\u2019ye, Netanyahu-Gvir-Smotrich\u2019e, Milei\u2019ye, Wilders\u2019e, Sunak\u2019a Braverman\u2019a daha nicelerine, yeni canavarlar \u00fcretiyor.<\/p>\n\n\n\n Hegel, \u201ck\u00f6t\u00fc sonsuzu\u201d, b\u00fcy\u00fcmenin herhangi bir niteliksel de\u011fi\u015fim veya geli\u015fim olmadan, yaln\u0131zca niceliksel, kendini tekrarlayan bi\u00e7imler \u00fcretti\u011fi bir durum olarak betimler; bu t\u00fcr bir b\u00fcy\u00fcmenin canavarca oldu\u011funu d\u00fc\u015f\u00fcn\u00fcr.<\/p>\n\n\n\n \u00c7a\u011f\u0131m\u0131zda k\u00f6t\u00fc sonsuzun ad\u0131 kapitalizm. Kapitalizm b\u00fcy\u00fcyerek k\u00fcreselle\u015fti, neo-liberalizm \u201cher \u015feyi\u201d metala\u015ft\u0131rd\u0131, sanat postmodernizm i\u00e7inde ge\u00e7mi\u015fi talan etmeye tutsak oldu, 1989 fel\u00e2keti toplumda alternatif olas\u0131l\u0131\u011f\u0131n\u0131 \u00f6ld\u00fcrd\u00fc, b\u00f6ylece \u201cgelecek\u201d tasar\u0131mlar\u0131 iptal oldu. Bu s\u0131rada kapitalizm birbiri ard\u0131na krizler ya\u015f\u0131yor, biteviye kendi s\u0131n\u0131rlar\u0131na \u00e7arp\u0131yordu; en son var olu\u015f bi\u00e7imi (birikim rejimi ve d\u00fczenleme sistemi) bir kriz i\u00e7inde debeleniyor ama ne yeni bir emek s\u00fcreci \u00fczerinde y\u00fckselen yeni bir birikim rejimi \u015fekilleniyor ne de yeni bir d\u00fczenleme sistemi. Onun yerine finansalla\u015fma, spek\u00fclasyon, bor\u00e7lanma, fiktif sermaye s\u00fcrekli b\u00fcy\u00fcyor.<\/p>\n\n\n\n Yakla\u015f\u0131k 100 triyon dolarl\u0131k d\u00fcnya has\u0131las\u0131n\u0131n \u00fczerinde, finansal piyasalar\u0131n toplam hacminin \u015fimdilerde 1 katrilyon dolara ula\u015ft\u0131\u011f\u0131 tahmin ediliyor. Bu canavarla\u015fma, gelir da\u011f\u0131l\u0131m\u0131, servet kutupla\u015fmas\u0131 alan\u0131nda m\u00fcstehcen oranlar sergiliyor. Kapitalizmin, ya\u015fam enerjisini, \u201cart\u0131k-de\u011fer\u201d \u00fcretme kapasitesini kaybetmekte oldu\u011funu g\u00f6steren \u201cTeknolojik geli\u015fmelere kar\u015f\u0131n \u00fcretkenlik neden artm\u0131yor\u201d sorusuna bir cevap bulunam\u0131yor. Kapitalizm, \u00fctopya ve gelecek tasar\u0131mlar\u0131n\u0131 iptal ederken \u201cfa\u015fizmi\u201d ta\u015f\u0131yan canavarlar\u0131 yeniden \u00fcretiyor.<\/a>[22]<\/sup><\/a><\/p>\n\n\n\n T\u00fcm bunlara kar\u015f\u0131n; \u201c\u0130nsanlar, d\u00fcnyan\u0131n bir g\u00f6kta\u015f\u0131 \u00e7arpmas\u0131 sonucu yok olabilece\u011fine kolayca inan\u0131yor ama kapitalizmin y\u0131k\u0131labilece\u011fini ak\u0131llar\u0131na dahi getirmiyorlar,\u201d notunu d\u00fc\u015fmeden edemiyor Slavoj Zizek\u2026<\/p>\n\n\n\n I.3) \u0130NSAN(LIK) H\u00c2L(LER)\u0130<\/strong><\/p>\n\n\n\n Kapitalist insan(l\u0131k) h\u00e2l(ler)ine dair Karl Marx\u2019\u0131n, \u201c\u00d6zel m\u00fclkiyetin egemen oldu\u011fu yerde, insanlar\u0131n ili\u015fkisi ve kad\u0131n erkek ili\u015fkisi bir ticarete d\u00f6n\u00fc\u015f\u00fcr,\u201d uyar\u0131s\u0131 ana mottodur\u2026<\/p>\n\n\n\n Malum: Sarayda ya\u015fayan ba\u015fka, kul\u00fcbede ya\u015fayan ba\u015fka d\u00fc\u015f\u00fcn\u00fcr; yani insan(lar) ya\u015fad\u0131klar\u0131 gibi d\u00fc\u015f\u00fcn\u00fcp\/ davran\u0131rlar.<\/p>\n\n\n\n Bu ger\u00e7ek her \u201cinsan\u201d\u0131n farkl\u0131 bir ayna oldu\u011funu da \u201ces\u201d ge\u00e7meyece\u011fi gibi, \u201c\u0130nsanlar hep ayn\u0131 de\u011fildir, saatler hep ayn\u0131 de\u011fil,\u201d<\/a>[23]<\/sup><\/a> uyar\u0131s\u0131n\u0131 da unut(tur)maz.<\/p>\n\n\n\n \u0130laveten: \u0130nsan(l\u0131k)\u0131n ya\u015fad\u0131\u011f\u0131\/ yaratt\u0131\u011f\u0131 kal\u0131c\u0131 bir ders \u00f6zelli\u011fi ta\u015f\u0131rken; insan(l\u0131k)\u0131n nefsine h\u00e2kim olmas\u0131 da \u00f6nemli ilkedir. \u00c7\u00fcnk\u00fc \u00f6zg\u00fcr iradenin zaferi burada yatar.<\/p>\n\n\n\n Bir \u015fey daha: Bozuldu\u011fu zaman, insandan daha korkun\u00e7 bir canl\u0131 yokken; kapitalist yabanc\u0131la\u015fman\u0131n dengesini kaybettirdi\u011fi insan(l\u0131k)dan \u201cnormal\u201d davranmas\u0131n\u0131 beklemek de m\u00fcmk\u00fcn de\u011fildir.<\/p>\n\n\n\n Fyodor Dostoyevski\u2019nin, \u201cHi\u00e7 insan \u00f6ld\u00fcrmedi\u011fi h\u00e2lde bir katilden daha cani insanlar g\u00f6rd\u00fcm, umudumuzu \u00f6ld\u00fcrenleri g\u00f6rd\u00fcm,\u201d notunu d\u00fc\u015ferken; \u201c\u0130nsanlar\u0131 toptan sevmek, ahl\u00e2ks\u0131zl\u0131kt\u0131r,\u201d dedi\u011fi tabloda hi\u00e7bir \u015fey insan kadar y\u00fckselemez ve al\u00e7al(a)maz.<\/p>\n\n\n\n \u00d6zetle insan(l\u0131k)\u0131n umuttan, de\u011fi\u015fim olas\u0131l\u0131\u011f\u0131ndan yoksun bir varolu\u015f i\u00e7inde, kime g\u00fcvenebilece\u011fini bilemeden, adeta \u20181984\u2019 roman\u0131ndaki \u201cprols\u201d (proletarya) gibi ya\u015famaya ba\u015flad\u0131\u011f\u0131ndan s\u00f6z edilen yerk\u00fcrede George Orwell\u2019in alt\u0131n\u0131 \u00e7izdi\u011fi bir resim olu\u015ftu\u2026<\/p>\n\n\n\n \u20181984\u201d d\u00fcnyas\u0131nda, totaliter bir rejim, s\u00fcrekli bir sava\u015f ortam\u0131 egemendir. Totaliter rejime bak\u0131nca teknoloji kullanarak konutlar\u0131n i\u00e7ine, \u00f6zel ya\u015fama kadar \u201cher \u015feyi g\u00f6ren bir g\u00f6z\u201d (big brother), bir \u201cyeni-dil\u201d (newspeak) ve s\u00f6ylem yoluyla, yeni teknolojilerin yard\u0131m\u0131yla ger\u00e7ekle yalan aras\u0131ndaki fark\u0131 silebilen (doublethink), tarihi yeniden yazabilen, bireylerin kimliklerini yok edebilen, a\u011f\u0131r duygusal, cinsel bask\u0131 uygulayan bir iktidar g\u00f6r\u00fcyoruz. Bu d\u00fcnyan\u0131n s\u0131radan insanlar\u0131 (prols), \u201cgelecek\u201d umudu olmayan karanl\u0131k bir varolu\u015f i\u00e7inde ya\u015fa\u015famaktad\u0131r. Bug\u00fcn, bu d\u00fcnyan\u0131n bir\u00e7ok bile\u015fenini, \u201ckapitalist k\u00fcreselle\u015fmenin\u201d d\u00fcnyas\u0131nda bulmak olanakl\u0131d\u0131r\u2026<\/p>\n\n\n\n Dijitalle\u015fme, yeni teknolojik devrim olarak ba\u015flayan s\u00fcre\u00e7 i\u00e7inde, bilgisayar, internet, uydu, cep telefonu\/tablet teknolojisi, arama motorlar\u0131yla, sosyal medya, ticaret-finans platformlar\u0131yla birle\u015fti. Bu karma\u015f\u0131kl\u0131\u011f\u0131n \u00fcretti\u011fi \u201cb\u00fcy\u00fck veriyi\u201d y\u00f6netmek i\u00e7in geli\u015ftirilen algoritmalar \u201cyapay zek\u00e2\u201d alan\u0131nda beklenmedik s\u0131\u00e7ramalara yol a\u00e7maya ba\u015flad\u0131. \u015eimdi hepimiz bu bili\u015fim a\u011flar\u0131 ve bunlar\u0131n tepesindeki kapitalist i\u015fletmeler, devletler taraf\u0131ndan kullan\u0131lan yayg\u0131n ve derin bir g\u00f6zetim sistemine hem de g\u00f6n\u00fcll\u00fc olarak ba\u011flanm\u0131\u015f durumday\u0131z. \u201cBig Brother\u201d art\u0131k cebimizde\u2026<\/a>[24]<\/sup><\/a><\/p>\n\n\n\n Nihayetinde insan(lar)\u0131n \u00e7o\u011funun, ya\u015fanmam\u0131\u015f bir hayattan \u00f6ld\u00fc\u011f\u00fc durumda, insan(l\u0131k) ancak ne i\u00e7in ya\u015fad\u0131\u011f\u0131n\u0131 bilirse ya\u015fayabilir. \u00c7\u00fcnk\u00fc insan sadece oldu\u011fu de\u011fil, ayn\u0131 zamanda olabilece\u011fi iken; insan(l\u0131k) i\u00e7in kal\u0131c\u0131 bir \u015fey yoktur, de\u011fi\u015fkenlikten \u00f6te\u2026 <\/p>\n\n\n\n I.4) YABANCILA\u015eMA PARANTEZ\u0130<\/strong><\/p>\n\n\n\n Yabanc\u0131la\u015fman\u0131n sistematik olarak ilk tarifleni\u015fi Georg Wilhelm Friedrich Hegel\u2019in \u2018Ruhun Fenomenolojisi\u2019nde (1807), ruhun nesnellik boyutunda kendinden farkl\u0131 bir \u015feye d\u00f6n\u00fc\u015fmesini a\u00e7\u0131klamak i\u00e7in Entrausserung (kendini d\u0131\u015fsalla\u015ft\u0131rma) Entfremdung (yabanc\u0131la\u015fma\/uzakla\u015fma) ve Vergegenst\u00e4ndlichung (nesne h\u00e2line getirme) kavramlar\u0131n\u0131 kullanmas\u0131yla olmu\u015ftur.<\/a>[25]<\/sup><\/a><\/p>\n\n\n\n Karl Marx\u2019\u0131n kavramsalla\u015ft\u0131rmas\u0131n\u0131n kilit rol oynad\u0131\u011f\u0131 yabanc\u0131la\u015fma, en \u00e7ok tart\u0131\u015f\u0131lan konular\u0131ndand\u0131r.<\/p>\n\n\n\n O, \u20181844 Elyazmalar\u0131\u2019ndaki<\/a>[26]<\/sup><\/a> \u201cyabanc\u0131la\u015fm\u0131\u015f emek\u201d kategorisiyle yabanc\u0131la\u015fma sorununu felsefe din ve siyaset alanlar\u0131ndan meta \u00fcretiminin ekonomisine do\u011fru geni\u015fletti.<\/p>\n\n\n\n Karl Marx\u2019a g\u00f6re, kapitalist toplumlarda insanlar aras\u0131ndaki ili\u015fkiler \u201cki\u015filer aras\u0131ndaki do\u011frudan toplumsal ili\u015fkiler olarak de\u011fil\u2026 fakat ki\u015filer aras\u0131ndaki maddi ili\u015fkiler ve \u015feyler aras\u0131ndaki toplumsal ili\u015fkiler olarak tezah\u00fcr eder\u201dken; \u2018Grundrisse\u2019de ise Karl Marx kapitalizmi \u015f\u00f6yle tan\u0131ml\u0131yordu: \u201c\u00dcretim s\u00fcre\u00e7leri ve \u00fcretimlerin genel m\u00fcbadelesi olarak t\u00fcm bireyler i\u00e7in hayati bir \u015farta d\u00f6n\u00fc\u015f\u00fcrken ayn\u0131 zamanda bu kar\u015f\u0131l\u0131kl\u0131 ili\u015fki \u00fcreticilere yabanc\u0131 g\u00f6r\u00fcnen, kendili\u011finden bir \u015feye d\u00f6n\u00fc\u015f\u00fcyor. M\u00fcbadele de\u011ferinde ki\u015filer aras\u0131ndaki toplumsal ba\u011flant\u0131 \u015feyler aras\u0131ndaki toplumsal ili\u015fkiye d\u00f6n\u00fc\u015f\u00fcrken; ki\u015fisel kabiliyet de nesnel zenginli\u011fe d\u00f6n\u00fc\u015f\u00fcyor.\u201d<\/a>[27]<\/sup><\/a><\/p>\n\n\n\n \u00d6zetle Karl Marx, \u201cMetalar d\u00fcnyas\u0131 b\u00fcy\u00fcd\u00fck\u00e7e insanlar d\u00fcnyas\u0131 k\u00fc\u00e7\u00fcl\u00fcr.\u201d \u201c\u0130nsan\u0131n yabanc\u0131la\u015fmas\u0131 kapitalist toplumun temel k\u00f6t\u00fcl\u00fc\u011f\u00fc olarak ortaya \u00e7\u0131kt\u0131,\u201d dedi\u011fi \u00fczere, \u00e7ok \u015fey.<\/p>\n\n\n\n Art\u0131s\u0131 da var ve onlar da \u015f\u00f6yle:<\/p>\n\n\n\n Jean Baudrillard\u2019\u0131n, \u201cAlet yapan insan yapt\u0131\u011f\u0131 aletin k\u00f6lesine d\u00f6n\u00fc\u015ft\u00fc\u201d\u2026<\/p>\n\n\n\n N\u00e2z\u0131m Hikmet\u2019in, \u201c\u0130nsandan \u00e7ok e\u015fyaya benziyorlard\u0131\u201d\u2026<\/a>[28]<\/sup><\/a><\/p>\n\n\n\n Max Horkheimer\u2019\u0131n, \u201c\u0130nsan\u0131n e\u015fya \u00fczerinde iktidar kurma iste\u011fi ne kadar yo\u011fun olursa, e\u015fyan\u0131n onun \u00fczerindeki tahakk\u00fcm\u00fc de o kadar a\u011f\u0131r olur\u201d\u2026<\/p>\n\n\n\n Guy Debord\u2019un, \u201cG\u00f6steri, s\u00fcrekli bir afyon sava\u015f\u0131d\u0131r; mallar\u0131 metalar ile, insanlara kabul ettirmeyi hedefler\u201d\u2026<\/p>\n\n\n\n Jean Paul Sartre\u2019\u0131n, \u201c\u0130rade ve se\u00e7im yapmay\u0131 insandan al\u0131rsak insan\u0131 insandan alm\u0131\u015f oluruz\u201d\u2026<\/p>\n\n\n\n Furu\u011f Ferruhzad\u2019\u0131n, \u201cSu gibi kendi \u00e7ukurunda kuruyabilir insan\u201d\u2026<\/p>\n\n\n\n Toparlarsak: \u0130nsan(l\u0131k)\u0131n ilk g\u00f6revi kendi olabilmesi; bunun \u00f6n\u00fcndeki engel ise kapitalist yabanc\u0131la\u015fmad\u0131r.<\/p>\n\n\n\n I.5) \u201cT\u00dcKET\u0130M TOPLUMU\u201d<\/strong><\/p>\n\n\n\n \u015eimdilerin \u201cT\u00fcketim D\u00fcnyas\u0131\u201dndaki yabanc\u0131la\u015fmaya ili\u015fkin olarak Arthur Miller, \u201cBir zamanlar insanlar hayatlar\u0131ndan memnun de\u011fillerse devrim yaparlard\u0131. \u015eimdi al\u0131\u015fveri\u015fe \u00e7\u0131k\u0131yorlar. Tamamen bir haf\u0131za kayb\u0131 d\u00f6nemi ya\u015f\u0131yoruz,\u201d derken ekliyor Maksim Gorki de: \u201cD\u00fcnyan\u0131n g\u00f6steri\u015fli h\u00e2lleri, yapmac\u0131k \u00e7\u0131karc\u0131 insanlar\u0131 \u00e7ekmiyor dikkatimi. Bana bir par\u00e7a, y\u00fcre\u011fi g\u00fczel, samimi insan laz\u0131m.\u201d<\/p>\n\n\n\n Kapitalizm insan(l\u0131k)\u0131 her \u015feyi yiyen bir t\u00fcketiciye, daimi olarak tatminsiz bir varl\u0131\u011fa d\u00f6n\u00fc\u015ft\u00fcrmek istiyor: \u201cSat\u0131n al\u0131yorum, o h\u00e2lde var\u0131m\u201d misali!<\/p>\n\n\n\n Her \u015feyin al\u0131n\u0131p sat\u0131ld\u0131\u011f\u0131 bir meta feti\u015fizmi labirentindeyiz: \u201c\u0130nsanlar art\u0131k ihtiya\u00e7 duydu\u011fu i\u00e7in t\u00fcketmiyor, t\u00fcketmeye ihtiya\u00e7 duyuyor.\u201d \u201cT\u00fcketime t\u00fcm anlam\u0131n\u0131 kazand\u0131ran saf ve basit tatmin de\u011fil, \u00f6d\u00fcllendirilmenin, ki\u015fisel dinginli\u011fin s\u0131cakl\u0131\u011f\u0131d\u0131r. Modern t\u00fcketiciler ilginin g\u00fcne\u015finde bronzla\u015f\u0131rlar.\u201d<\/a>[29]<\/sup><\/a><\/p>\n\n\n\n \u201cH\u0131zlanan k\u00fcresel haz devrimi, yaln\u0131zca milyonlarca t\u00fcketim k\u00f6lesi de\u011fil, ayn\u0131 zamanda milyonlarca \u00fcretim k\u00f6lesi de \u00fcretti.\u201d<\/a>[30]<\/sup><\/a><\/p>\n\n\n\n \u201cArt\u0131k eskimek, e\u015fyan\u0131n kullan\u0131lmaz h\u00e2le gelmesiyle de\u011fil, moda, trend gibi kavramlarla ilgiliydi.\u201d<\/a>[31]<\/sup><\/a><\/p>\n\n\n\n \u00d6zetle: T\u00fcketim toplumu insan(l\u0131k)\u0131 \u00e7ok \u015fey istese de; pek az\u0131na ihtiyac\u0131 var; ve bu nedenle insan\u0131n k\u00f6leli\u011fi giderek ar\u0131yor. O g\u00f6n\u00fcll\u00fc bir k\u00f6leliktir, zincirlere ihtiya\u00e7 duymamakta ve hatta k\u00f6leli\u011finden ho\u015flan\u0131p, onunla gururlanmaktad\u0131r.<\/p>\n\n\n\n B\u00f6ylelikle de kapitalist toplumun yabanc\u0131la\u015ft\u0131rd\u0131\u011f\u0131 insan(lar), art\u0131kl yaln\u0131zca fiyat\u0131 biliyor, insan(l\u0131k) de\u011ferini de\u011fil. \u00c7\u00fcnk\u00fc \u015fi\u015firilmi\u015f t\u00fcketim miti, g\u00fcvence ve doymu\u015fluk yerine, endi\u015fe art\u0131\u015f\u0131na neden olurken; yeterli olan art\u0131k asla yeterli ol(a)maz.<\/p>\n\n\n\n I.6) SAHTE \u201cG\u0130B\u0130\u201dLER S\u00dcR\u00dcS\u00dc<\/strong><\/p>\n\n\n\n Fark\u0131nda m\u0131s\u0131n\u0131z? Sahtenin \u201cgibi\u201dler d\u00fcnyas\u0131nda yalan insanlara \u00f6yle n\u00fcfuz etmi\u015f ki, konu\u015furken bile \u201cDo\u011fruyu s\u00f6ylemek gerekirse,\u201d denilmeden edilemiyor!<\/p>\n\n\n\n Sahtenin \u201cgibi\u201dler d\u00fcnyas\u0131na biat eden insan(l\u0131k) k\u00f6lele\u015firken; \u00f6zg\u00fcrl\u00fcklerinden de yoksun kal\u0131r; \u201cHo\u015f renklerle boyad\u0131lar i\u011fren\u00e7 ama\u00e7lar\u0131n\u0131,\u201d betimlemesindeki \u00fczere William Shakespeare\u2019in.<\/p>\n\n\n\n \u0130nsan(l\u0131k)\u0131n kendinden ba\u015fka hi\u00e7 kimse olmas\u0131na gere\u011fin olmad\u0131\u011f\u0131 \u00e7ok a\u00e7\u0131k; oysa kapitalizmde insan(l\u0131k) maskelerle ya\u015far. \u201c\u0130nsanlar\u0131n ikiy\u00fczl\u00fc olmas\u0131 sizi h\u00e2l\u00e2 \u015fa\u015f\u0131rtabiliyorsa, iyi bir insans\u0131n\u0131z demektir,\u201d diye ekledi\u011fi \u00fczere Thomas Stearns Eliot\u2019un.<\/p>\n\n\n\n Evet herkesin biri ger\u00e7ek, \u00f6teki de sahtesinden m\u00fcrekkep iki hayat\u0131 var; \u201c\u00dcz\u00fcnt\u00fcs\u00fc sahte olan\u0131n a\u011flamas\u0131 g\u00f6steri\u015fli olur,\u201d vurgusundaki \u00fczere Lev Tolstoy\u2019un.<\/p>\n\n\n\n Bunlar\u0131n b\u00f6yle olmas\u0131 da s\u00fcr\u00fcle\u015ftirilmenin k\u00f6t\u00fcl\u00fckler d\u00fcnyas\u0131n\u0131 kar\u015f\u0131m\u0131za diker!<\/p>\n\n\n\n Howard Zinn\u2019in, \u201cBizim problemimiz hapisler k\u00fc\u00e7\u00fck h\u0131rs\u0131zlarla doluyken ve b\u00fcy\u00fck h\u0131rs\u0131zlar \u00fclkeyi y\u00f6netirken insanlar\u0131n itaatk\u00e2rl\u0131\u011f\u0131,\u201d betimlemesiyle mal\u00fbl s\u00fcr\u00fcle\u015f(tiril)me;<\/a>[32]<\/sup><\/a> insan(l\u0131k)\u0131n b\u00fcy\u00fck trajedisi olup, prangal\u0131 k\u00f6lelikten daha k\u00f6t\u00fc bir h\u00e2ldir.<\/p>\n\n\n\n Putunu kendi yap\u0131p, tapmak tablosunda en \u00f6nemli \u015fey; insan(l\u0131k) olmak ve kalabilmekten ba\u015fka bir \u015fey olamaz. \u00c7\u00fcnk\u00fc kuru kalabal\u0131\u011f\u0131n (\u201c\u00e7o\u011funlu\u011fun\u201d!) g\u00fcr\u00fclt\u00fcleri yerine, davas\u0131na adam\u0131\u015f insan(lar)a sahip olmak daha \u00f6nemlidir<\/a>[33]<\/sup><\/a> ve kapitalist k\u00f6t\u00fcl\u00fck ancak b\u00f6ylelikle cezaland\u0131r\u0131labilir.<\/p>\n\n\n\n Kapitalist k\u00f6t\u00fcl\u00fck y\u00fcz\u00fcnden yerk\u00fcre \u00e7ok ac\u0131 \u00e7ekiyor; ancak bunun nedeni egemenleri \u015fiddeti olmas\u0131 yan\u0131nda ezilenlerin sessizli\u011fidir; \u201cK\u00f6t\u00fclerin zulm\u00fc de\u011fil. As\u0131l iyilerini sessizli\u011fi korkutur insan\u0131,\u201d deyi\u015findeki \u00fczere Martin Luther King\u2019in.<\/p>\n\n\n\n Bilinmelidir ki Fyodor Dostoyevski\u2019nin, \u201cS\u00f6ylemesi ay\u0131p, ama yapmas\u0131 ay\u0131p de\u011fil, i\u015fte att\u0131\u011f\u0131n\u0131z tohumlardan yeti\u015fen ahl\u00e2k!\u201d<\/a>[34]<\/sup><\/a> ifadesindeki \u00fczere her k\u00f6t\u00fcl\u00fck, insan(lar)\u0131 s\u0131narken; zulme sessiz kalan, zulme u\u011frar. Buna kar\u015f\u0131 durmak insan(\u0131n) olmak (ve kalkmak) zorunlulu\u011fudur.<\/p>\n\n\n\n O h\u00e2lde Pierre Beaumarcha\u2019n\u0131n, \u201c\u0130nsan bir kez k\u00f6t\u00fcl\u00fckten korktu mu, korku denen k\u00f6t\u00fcl\u00fc\u011fe d\u00fc\u015fm\u00fc\u015f demektir,\u201d uyar\u0131s\u0131na paralel olarak; \u201cK\u00f6t\u00fcy\u00fc de\u011fil, k\u00f6t\u00fcl\u00fc\u011f\u00fc yok etmeli. \u0130yi insanlar ancak b\u00f6yle \u00e7o\u011fal\u0131r,\u201d diye ekler Lev Nikolayevi\u00e7 Tolstoy\u2026<\/p>\n\n\n\n II. AYRIM: \u0130NSAN NED\u0130R?<\/strong><\/p>\n\n\n\n \u201c\u0130nsan nedir\u201d mi? Gayet basit: \u0130nsan(l\u0131k) Afrikal\u0131 ve bal\u0131kt\u0131r yani Afrika \u00e7\u0131k\u0131\u015fl\u0131 ve denizden gelmedir. Ancak elbette bu kadar de\u011fil!<\/p>\n\n\n\n \u00d6ncelikle \u201cVarl\u0131\u011f\u0131n\u0131 fark edip sorgulayan, varl\u0131\u011f\u0131n\u0131n sonlanaca\u011f\u0131n\u0131 bilen ve daima bunun g\u00f6lgesinde ya\u015fayan tek canl\u0131 insand\u0131r.\u201d \u00c7\u00fcnk\u00fc \u201cBenim varl\u0131\u011f\u0131m, benim derimin i\u00e7inde olup biten bir \u015fey de\u011fildir,\u201d diyen Martin Heidegger hakl\u0131d\u0131r.<\/p>\n\n\n\n Hen\u00fcz ger\u00e7ekle\u015ftiremediklerinin toplam\u0131 olarak \u201c\u0130nsan\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fc kar\u015f\u0131 \u00e7\u0131k\u0131\u015f\u0131nda yatar\u201dken;<\/a>[35]<\/sup><\/a> \u201c\u0130nsan ancak toplum i\u00e7inde bireye d\u00f6n\u00fc\u015febilen bir hayvand\u0131r,\u201d der Karl Marx\u2026<\/p>\n\n\n\n \u0130nsan\u0131 insan yapan, kendisini nas\u0131l de\u011fi\u015ftirdi\u011fi ve k\u00f6t\u00fcl\u00fcklere kar\u015f\u0131 sava\u015fmas\u0131d\u0131r. \u0130nsan olmak yar\u0131\u015ft\u0131rmayand\u0131r, ko\u015fturmayand\u0131r, korkutmayand\u0131r, meydan okumayand\u0131r.<\/p>\n\n\n\n \u0130nsan(l\u0131k)\u0131n d\u00fcnyas\u0131 anlamlar evrenidir; belirsizliklerle, \u00e7eli\u015fkilerle, \u00e7\u0131lg\u0131nl\u0131klarla, \u015fa\u015fk\u0131nl\u0131klarla, m\u00fccadelelerle aranan kolektif bir ser\u00fcvendir. Ve elbette her insan farkl\u0131 bir ki\u015fidir. Bunun fark\u0131nda olmak \u015fart\u0131yla.<\/p>\n\n\n\n Kolay m\u0131?<\/p>\n\n\n\n Eduardo Galeano, \u201cHerkes kendi \u0131\u015f\u0131\u011f\u0131yla \u0131\u015f\u0131ldar. Hi\u00e7bir alev \u00f6b\u00fcr\u00fcne benzemez. B\u00fcy\u00fck alevler vard\u0131r, k\u00fc\u00e7\u00fck alevler, her renkten alev. Kimi insanlar\u0131n alevi \u00f6yle dura\u011fand\u0131r ki r\u00fczg\u00e2rda bile dalgalanmaz kimi insanlar\u0131nsa havay\u0131 k\u0131v\u0131lc\u0131ma bo\u011fan \u00e7\u0131lg\u0131n alevleri vard\u0131r,\u201d derken; nihayetinde \u201c\u0130nsan b\u00fct\u00fcn bildiklerine ra\u011fmen, b\u00fct\u00fcn bildiklerine kar\u015f\u0131 her g\u00fcn yeniden ba\u015flar\u201dken;<\/a>[36]<\/sup><\/a> insan(l\u0131k) akl\u0131n s\u0131n\u0131rlar\u0131n\u0131 zorlamad\u0131k\u00e7a hi\u00e7bir \u015feye ula\u015famaz.<\/a>[37]<\/sup><\/a><\/p>\n\n\n\n Louis Althusser\u2019in, \u201c\u0130nsan tarihsel bir hayvand\u0131r\u201d; Aristoteles\u2019in, \u201c\u0130nsan politik ve d\u00fc\u015f\u00fcnen bir hayvand\u0131r,\u201d tan\u0131mlamas\u0131ndaki \u00fczere insan(lar), teori kuran, ara\u00e7 yapan, itiraz eden, de\u011fi\u015ftiren hayvan(lar)d\u0131r.<\/p>\n\n\n\n \u0130nsan \u201cmanevi-entelekt\u00fcel ya\u015fama sahip olan\u201d bir hayvan olarak ayn\u0131 zamanda irade sahibi bir hayvand\u0131r ve irade de insana \u00f6zg\u00fc psikolojik bir olgudur. \u0130rade denilen \u015fey, insanlar\u0131n belirli hedefler ve idealler pe\u015finde ko\u015farken sergiledikleri kendine h\u00e2kim olma, azim, diren\u00e7, cesaret ve kararl\u0131l\u0131\u011f\u0131 ifade eder.<\/p>\n\n\n\n \u0130nsan\u0131n eylemlerini kontrol edecek ve d\u00fczenleyecek iradesi olmaks\u0131z\u0131n; kendisine zorluklar\u0131n \u00fcstesinden gelme, engelleri a\u015fma ve kararl\u0131 bir bi\u00e7imde ilerleme cesareti ve azmi verecek iradesi olmaks\u0131z\u0131n, hedeflerine ve ideallerine ula\u015fmalar\u0131 \u00e7ok zor olacakt\u0131r.<\/p>\n\n\n\n \u0130rade ise insana faaliyetlerinde zorluklar\u0131 ve engelleri a\u015fma i\u015flevini \u00fcstlenir. \u0130nsan \u00f6znenin kendisinden gelen fiziki, fizyolojik ve psikolojik engelleri a\u015fmas\u0131na ve d\u0131\u015f nesnel ortamdan gelen zorluklar\u0131 ve engelleri a\u015fmas\u0131na katk\u0131da bulunur.<\/p>\n\n\n\n \u0130nsan yapt\u0131\u011f\u0131 i\u015fe de\u011fer katarken; hayat\u0131n\u0131n anlam\u0131 ona vermeyi se\u00e7ti\u011fi \u015feydir. \u0130nsan olmak bir duru\u015fa sahip olmakt\u0131r. \u0130nsani davran\u0131\u015f ise, \u201cAlterius non sit, qui suus esse potest.\/ Kendisinin efendisi olan, ba\u015fkas\u0131n\u0131n k\u00f6lesi olmaz,\u201d vurgusuyla betimlenir. \u0130nsan(lar)\u0131 pohpohlamak, onlar\u0131 \u00f6vmekten \u00e7ok kolayken; ele\u015ftirinin insan(lar)\u0131 g\u00fc\u00e7lendirdi\u011fini unutmamal\u0131; insan(l\u0131k)\u0131n kendini fethedebilmesi ise bir zaferdir.<\/p>\n\n\n\n Ayr\u0131ca bir di\u011fer insan\u0131n utan\u0131lacak duruma d\u00fc\u015fmesini \u00f6nlemek ve Anooshirvan Miandji\u2019nin, \u201c\u0130\u00e7inizdeki \u00e7ocuk ya\u015f\u0131yorsa, ya\u015flanm\u0131yorsunuz demektir,\u201d uyar\u0131s\u0131n\u0131 da \u201ces\u201d ge\u00e7meden ko\u015fullar insan(l\u0131k)\u0131 bi\u00e7imlendirirken; bu ko\u015fullar\u0131 insanca bi\u00e7imlendirmek insan olmak (ve kalmak) zorunlulu\u011funun getirisidir.<\/p>\n\n\n\n T\u0131pk\u0131 Sabahattin Ali\u2019nin, \u201cBiz istiyoruz ki, insanlar, kafalar\u0131ndaki fikirlerinden dolay\u0131 de\u011fil bu yurdun yarar\u0131na yahut zarar\u0131na yapt\u0131klar\u0131 i\u015flerden hesap versinler,\u201d ifadesindeki sorumlulukla!<\/p>\n\n\n\n G\u00f6r\u00fcl\u00fcp, kavranmal\u0131 kapitalist k\u00f6t\u00fcl\u00fck kar\u015f\u0131s\u0131nda her insan, yapmad\u0131\u011f\u0131, yapmaktan ka\u00e7\u0131nd\u0131klar\u0131ndan su\u00e7ludur. \u00c7\u00fcnk\u00fc kendilerini ba\u015fkalar\u0131n\u0131n hayat\u0131 i\u00e7in feda etmeye haz\u0131r olmayan insan(lar)\u0131n, insan(l\u0131k)\u0131 tart\u0131\u015fmal\u0131yken; y\u00fcrekten, inanarak, bilin\u00e7le yapt\u0131\u011f\u0131n\u0131 saklay\u0131p, ink\u00e2r etmek insana \u00f6zg\u00fc de\u011fildir, olmamal\u0131d\u0131r. Malum meseleye ili\u015fkin olarak, \u201cG\u00f6lgesinde asla oturamayaca\u011f\u0131n\u0131 bilerek a\u011fa\u00e7lar diken bir insan, en az\u0131ndan ya\u015fam\u0131n anlam\u0131n\u0131 \u00e7\u00f6zmeye ba\u015flam\u0131\u015ft\u0131r,\u201d diye ekler Rabindranath Tagore.<\/p>\n\n\n\n \u0130nsan(l\u0131k), her \u015feyde ger\u00e7e\u011fi arama \u00e7abas\u0131yken; asl\u00ee sorun insan(lar)\u0131n \u201cBen buyum!\u201d diyebilmeleri ya da diyememeleridir.<\/p>\n\n\n\n \u0130nsan(l\u0131k)\u0131n ba\u015f d\u00fc\u015fman\u0131, kendi zay\u0131fl\u0131\u011f\u0131; insan(l\u0131k)\u0131 insan yapan ise duru\u015fudur. <\/p>\n\n\n\n Alt\u0131n\u0131 \u0131srarla \u00e7izmek gerek: \u201cNe olmal\u0131yd\u0131\u201d hi\u00e7 olmad\u0131; \u201cNe olmal\u0131\u201d diye bir \u015fey yok, sadece olmas\u0131 gereken i\u00e7in yapt\u0131klar\u0131m\u0131z var. \u0130nsan(l\u0131k) isten\u00e7, bilin\u00e7, \u00f6zg\u00fcr irade, vicdan, devrimci praksistir ya da hi\u00e7.<\/a>[38]<\/sup><\/a> Malum: Bilinci olmayan, harekete ge\u00e7(e)meyen insan(lar), ba\u015fkalar\u0131 taraf\u0131ndan bi\u00e7imlendirilen bir macundur.<\/p>\n\n\n\n S\u00fcr\u00fcle\u015ftirilmi\u015f, s\u0131radan insan(l\u0131k) s\u00f6m\u00fcr\u00fcc\u00fc \u201cuygarl\u0131k\u201d\u0131n lanetiyken; insan olman\u0131n hakk\u0131n\u0131 veren tarihsel eylemin d\u00fc\u015f\u00fcnceleri \u00f6ld\u00fcr\u00fcl\u00fcp, yok edilemez. Sadece m\u00fccadele \u00f6yk\u00fcs\u00fc olmayan insanlar \u00f6l\u00fcd\u00fcr!<\/p>\n\n\n\n G\u00f6rm\u00fcyor de\u011filim! S\u00f6z\u00fcn\u00fc etti\u011fim insan(l\u0131k) az\u0131nl\u0131kta… Ancak anlam aray\u0131\u015f\u0131 olarak, ba\u015fkald\u0131ran insan(l\u0131k), se\u00e7mesini ve yaratmas\u0131n\u0131 bilendir. \u0130nsan(l\u0131k)\u0131n \u00f6z\u00fc bilincine vard\u0131\u011f\u0131 s\u0131n\u0131fsal konumuyken; o, bilin\u00e7le olmay\u0131 hedefledi\u011fi \u015feydir. <\/p>\n\n\n\n \u0130nsanlar\u0131n ya\u015fama m\u00fcndemi\u00e7 iddialar\u0131 yoksa yok olurlar. \u0130nsan olmak zor zanaatt\u0131r. Ancak bu yolda kaybetmeyi g\u00f6ze almadan insan olunamaz. \u00c7\u00fcnk\u00fc insan(l\u0131k), tarih i\u00e7inde bir varl\u0131k de\u011fil, tarihin kendisidir. <\/p>\n\n\n\n El \u00f6zet: Ezberlerimizle de\u011fil, inceliklerimizle\/ ele\u015ftirel bilincimizle insan oluruz. D\u00fc\u015f\u00fcnme, dayanma, hayal etme g\u00fcc\u00fcm\u00fcz ne kadarsa o kadar insan\u0131z.<\/p>\n\n\n\n T\u0131pk\u0131 Lev Nikolayevi\u00e7 Tolstoy\u2019un, \u201cBir insan ac\u0131 duyuyorsa canl\u0131d\u0131r. Ba\u015fkas\u0131n\u0131n ac\u0131s\u0131n\u0131 duyuyorsa insand\u0131r.\u201d \u201cBa\u015far\u0131s\u0131z insan yoktur, pes eden insan vard\u0131r\u201d\u2026<\/p>\n\n\n\n Sofokles\u2019in, \u201cBa\u015fkas\u0131na yarar\u0131 dokunan insan en kusursuz insand\u0131r\u201d\u2026<\/p>\n\n\n\n Can Y\u00fccel\u2019in, \u201cBilmelisin ki, duvarda as\u0131l\u0131 duran diplomalar insani insan yapmaya yetmez\u201d\u2026<\/p>\n\n\n\n Marlo Morgan\u2019\u0131n, \u201cKan ve kemik b\u00fct\u00fcn insanlarda bulunur. Farkl\u0131 olan y\u00fcrek ve niyettir\u201d\u2026<\/p>\n\n\n\n George Gurdjieff\u2019in, \u201cHerkes bir amaca sahip olmal\u0131. E\u011fer bir amac\u0131n\u0131z yoksa, siz insan de\u011filsiniz\u201d\u2026<\/p>\n\n\n\n Robin Sharma\u2019n\u0131n, \u201cKendi ifadesi olmayan bir insan ki\u015fisel \u00f6zg\u00fcrl\u00fc\u011f\u00fc olmayan bir insand\u0131r\u201d\u2026<\/p>\n\n\n\n William Saroyan\u2019\u0131n, \u201cFarkl\u0131 olmak, insan olman\u0131n getirdi\u011fi cazibeden ba\u015fka bir \u015fey de\u011fildir. Bir halk\u0131 insanla\u015ft\u0131ran, geli\u015fmesini, s\u00fcreklili\u011fini sa\u011flayan \u015fey de nihayetinde i\u00e7inde bar\u0131nd\u0131rd\u0131\u011f\u0131 o kendine has \u00f6zelliktir\u201d\u2026<\/a>[39]<\/sup><\/a><\/p>\n\n\n\n Aristophanes\u2019in, \u201cAk\u0131ll\u0131 insanlar d\u00fc\u015fmanlar\u0131ndan bir\u00e7ok \u015fey \u00f6\u011frenebilirler\u201d\u2026<\/p>\n\n\n\n Anooshirvan Miandji\u2019nin, \u201cF\u0131rt\u0131naya kar\u015f\u0131 koyan a\u011fac\u0131n k\u00f6k\u00fcd\u00fcr. Bu y\u00fczden insan i\u00e7in derinle\u015fmek, y\u00fckselmekten \u00f6nce gelir,\u201d s\u00f6zlerindeki gibi\u2026<\/p>\n\n\n\n Toparlarsak: \u0130nsan(l\u0131k)\u0131n bireysel \u00e7\u0131kar\u0131 i\u00e7in ki\u015fili\u011fini kaybetmeyi g\u00f6ze ald\u0131\u011f\u0131 kapitalizm ko\u015fullar\u0131nda insan olmak (ve kalmak)\u201d kimilerine \u201cnafile\u201d gibi g\u00f6r\u00fcnse de, sormadan ge\u00e7meyelim: Her \u015feyin parasal bir de\u011ferinin oldu\u011funu \u201cd\u00fc\u015f\u00fcnenler\u201d, \u00f6rne\u011fin sevgiye, insanl\u0131k onuruna fiyat m\u0131 bi\u00e7iyorlar?<\/p>\n\n\n\n Sevgi ve onur sat\u0131l\u0131k olabilir mi? Elbette ol(a)maz!<\/p>\n\n\n\n Jack London\u2019un, \u201cToz olmaktansa k\u00fcl olurum daha iyi! K\u0131v\u0131lc\u0131m\u0131n kuru \u00e7\u00fcr\u00fcme ile bo\u011fulmas\u0131ndansa parlak bir alevde s\u00f6nmesini tercih ederim. Uykulu ve kal\u0131c\u0131 bir gezegen olmaktansa muhte\u015fem bir meteor olmay\u0131 tercih ederim, her atomum muhte\u015fem par\u0131lt\u0131da, her atomum.<\/p>\n\n\n\n \u0130nsan\u0131n i\u015flevi ya\u015famakt\u0131r, var olmak de\u011fil\u2026 Hayat k\u0131sa ve ke\u015ffetmek, \u00f6\u011frenmek, deneyimlemek ve yaratmak i\u00e7in k\u0131sa bir vaktimiz var. O zaman\u0131 en iyi \u015fekilde de\u011ferlendirelim ve gece g\u00f6ky\u00fcz\u00fcnde meteorlar gibi \u0131\u015f\u0131l \u0131\u015f\u0131l yanal\u0131m, arkam\u0131zda bizden sonra gelenler i\u00e7in bir \u0131\u015f\u0131k ve ilham izi b\u0131rakarak,\u201d<\/a>[40]<\/sup><\/a> betimlemesindeki \u00fczere!<\/a>[41]<\/sup><\/a><\/p>\n\n\n\n III. AYRIM: KORKU VE \u00d6L\u00dcME KAR\u015eI; HAYAL, V\u0130CDAN, SEVDA, SORUMLULUK<\/strong><\/p>\n\n\n\n O h\u00e2lde korku ve \u00f6l\u00fcme kar\u015f\u0131; hayal, vicdan, sevda, sorumluluk insan\u0131 var edecekken; korkuya boyun e\u011fmenin insan\u0131 k\u00f6t\u00fcr\u00fcmle\u015ftirdi\u011fini unutulmamal\u0131y\u0131z; \u201c\u0130nsanlar korktuklar\u0131nda, daha tehlikeli t\u00fcrler ortaya \u00e7\u0131kmaya e\u011filimlidir,\u201d ifadesindeki \u00fczere Noam Chomsky\u2019nin.<\/p>\n\n\n\n Malum: \u0130nsan korkusuz do\u011far. Korku, d\u00fczenin zoruyla \u201c\u00f6\u011fretilir\u201d. \u0130nsan(l\u0131k)\u0131 ac\u0131mas\u0131z k\u0131lan korku insan\u0131 i\u015fe yaramaz h\u00e2le getirir. \u0130nsan(l\u0131k)\u0131n en eski ve en g\u00fc\u00e7l\u00fc duygusu, \u00f6l\u00fcmden daha fazla insan \u00f6ld\u00fcren korkudur. <\/p>\n\n\n\n \u0130nsan(l\u0131k) boyuna e\u011fdi mi iflah olmaz bir hastal\u0131\u011fa kap\u0131lm\u0131\u015f olsa da, insan(l\u0131k)\u0131n yapabilece\u011fi en b\u00fcy\u00fck ke\u015fif, yapmaktan korktu\u011fu \u015feyi yapabildi\u011fini g\u00f6rmekten ge\u00e7er.<\/p>\n\n\n\n \u00c7\u00fcnk\u00fc korkunun egemen oldu\u011fu yerlerde, insan(l\u0131k)\u0131 fel\u00e7 eden travmalar tekrarlan\u0131r. Korku k\u00fclt\u00fcr\u00fc itaat etme ve cezaland\u0131rma \u00fczerine kurulu oldu\u011fu i\u00e7in tek tek bireylerde bu iki \u00f6zellik bir norm h\u00e2line gelir. Durmadan itaat beklenir, yoksa cezas\u0131 verilir ve bu da do\u011fal bir \u015feymi\u015f gibi ya\u015fan\u0131r, dayat\u0131l\u0131r. Ahl\u00e2ki de\u011ferler de, hayatta kalmaya programlanm\u0131\u015f insanlar\u0131n adaptasyon becerileriyle uyumlu h\u00e2le gelir. Korku, kamusal alandaki sosyal ya\u015fam\u0131 azalt\u0131p bo\u011far. Tecrit edilmi\u015f insan(l\u0131k) s\u00fcr\u00fcle\u015ftirir.<\/p>\n\n\n\n \u00d6zetle korku de\u011fi\u015fimin\/ ilerlemenin \u00f6n\u00fcndeki engeldir; Horatius, \u201cKorkular\u0131na boyun e\u011fen, \u00f6zg\u00fcrl\u00fc\u011f\u00fcne s\u0131rt \u00e7evirir\u201d; Friedrich Schiller, \u201cKimseden korkmayan insan, herkesi korkutan insan kadar kuvvetlidir,\u201d derler.<\/p>\n\n\n\n B\u00f6ylesi bilin\u00e7li bir duru\u015f, ayn\u0131 zamanda insan(l\u0131k)a \u00f6zg\u00fc olmas\u0131 gereken vicdand\u0131r.<\/p>\n\n\n\n Bilinmelidir ki, insan(l\u0131k) vicdan\u0131 \u00f6tekinin ac\u0131lar\u0131 kar\u015f\u0131s\u0131nda ta\u015f kesilmi\u015fse, yani Herakleitos\u2019un, \u201cG\u00f6zler ve kulaklar, onlar\u0131n dilinden anlayacak vicdanda olmayan insanlar i\u00e7in, k\u00f6t\u00fc tan\u0131klard\u0131r,\u201d ifadesindeki \u00fczere her \u015fey bitmi\u015ftir.<\/p>\n\n\n\n Vicdan ikiy\u00fczl\u00fcl\u00fc\u011f\u00fcn en b\u00fcy\u00fck d\u00fc\u015fman\u0131yken; vicdan olmadan bilgi sahibi olmak, eyleme ge\u00e7mek tehlikelidir. William Shakespeare\u2019in, \u201cP\u0131rlantalar\u0131n en de\u011ferlisini i\u00e7imde ta\u015f\u0131yorum, o da vicdan\u0131md\u0131r,\u201d notunu d\u00fc\u015ft\u00fc\u011f\u00fc duru\u015f insani bir meleke veya akl\u0131n sesi olarak tan\u0131mlan\u0131r.<\/p>\n\n\n\n Vicdan kavram\u0131 s\u00f6zl\u00fcklerde: \u201cKi\u015fiyi kendi davran\u0131\u015flar\u0131 hakk\u0131nda bir yarg\u0131da bulunmaya iten, ki\u015finin kendi ahl\u00e2k de\u011ferleri \u00fczerine dolays\u0131z ve kendili\u011finden yarg\u0131lama yapmas\u0131n\u0131 sa\u011flayan g\u00fc\u00e7,\u201d diye tan\u0131mlan\u0131r.<\/p>\n\n\n\n Ahl\u00e2k felsefesinde \u201cvicdan\u201d; ki\u015finin kendi niyeti veya davran\u0131\u015flar\u0131 hakk\u0131nda kendi ahl\u00e2ki de\u011ferlerini temel alarak yapt\u0131klar\u0131n\u0131 veya yapacaklar\u0131n\u0131 \u00f6l\u00e7\u00fcp bi\u00e7ti\u011fi bir ki\u015filik \u00f6zelli\u011fidir.<\/p>\n\n\n\n Vicdan\u0131n t\u00fcm g\u00fcd\u00fclenmeler \u00fczerinde mutlak bir otoritesi oldu\u011funu s\u00f6yleyen Joseph Butler, vicdan\u0131, y\u00fcre\u011fin olaylara y\u00f6nelmi\u015f alg\u0131s\u0131 olarak tan\u0131mlam\u0131\u015ft\u0131.<\/p>\n\n\n\n \u201c\u0130nsan\u0131n hayatla olan saf ili\u015fkisi\u2026\u201d \u201cSessiz mahkemenin tek yarg\u0131c\u0131\u2026\u201d \u201c\u0130\u00e7imizin adalet terazisi\u2026\u201d \u201cBireyin i\u00e7 d\u00fcnyas\u0131 ile d\u0131\u015far\u0131dan kendisine sunulan d\u00fcnya aras\u0131nda kurdu\u011fu denge\u2026\u201d deyi\u015fleriyle de tan\u0131mlanan vicdan\u2026 insan da insansall\u0131\u011f\u0131n s\u0131n\u0131r\u0131n\u0131 tayin eden; bireyde var olan do\u011fru ve yanl\u0131\u015f duygusudur ayn\u0131 zamanda.<\/p>\n\n\n\n T\u0131pk\u0131 Vincent Van Gogh\u2019un, \u201cVicdan, insan\u0131n pusulas\u0131d\u0131r\u201d\u2026<\/p>\n\n\n\n Leo Huberman\u2019\u0131n, \u201cBir insan d\u00fcnyay\u0131 kazansa neye yarar vicdan\u0131n\u0131 kaybettikten sonra?\u201d\u2026<\/p>\n\n\n\n Friedrich Nietzsche\u2019nin, \u201cVicdani suskun olan insan\u0131n, d\u00fc\u015fmandan fark\u0131 yoktur\u201d\u2026<\/p>\n\n\n\n Jacques Ranciere\u2019nin, \u201c\u0130nsan otoritenin de\u011fil, vicdan\u0131n\u0131n sesini dinlemelidir\u201d\u2026<\/p>\n\n\n\n Paracelsus\u2019un, \u201cVicdani alg\u0131n\u0131n g\u00fcc\u00fcnden yoksun insanlar, d\u0131\u015ftan g\u00f6r\u00fclmeyen hi\u00e7bir \u015feyi fark edemezler,\u201d ifadelerindeki gibi\u2026<\/p>\n\n\n\n Evet, evet vicdans\u0131zl\u0131k bir t\u00fcr yok olu\u015ftur. Bununla ba\u011f\u0131nt\u0131l\u0131 olarak \u00f6l\u00fcm korkusunu a\u015fmad\u0131k\u00e7a insan i\u00e7in \u00f6zg\u00fcrl\u00fck yoktur; \u201c\u0130nsan\u0131n i\u00e7i zaten \u00f6l\u00fcyse, fikirler bo\u015ftur; pisli\u011fi, korkuyu, g\u00f6zya\u015flar\u0131n\u0131, \u00e7\u0131\u011fl\u0131klar\u0131, i\u015fkenceyi ve kendi \u00f6l\u00fcm\u00fcnden, kendi bo\u015flu\u011fundan utanc\u0131 yaymaktan ba\u015fka bir \u015fey yapmaz,\u201d vurgusundaki \u00fczere Raoul Vaneigem\u2019\u0131n.<\/p>\n\n\n\n Malum \u00fczere; baz\u0131lar\u0131 vard\u0131r hemen \u00f6l\u00fcr, baz\u0131lar\u0131 ise yirmi y\u0131l \u00f6nce, baz\u0131lar\u0131 daha do\u011fmadan \u00f6lm\u00fc\u015flerdir. Tabiri caiz ise \u00e7o\u011fu insan yirmi ya\u015f\u0131nda \u00f6l\u00fcr; ama seksen ya\u015f\u0131nda g\u00f6m\u00fcl\u00fcr. Yani vicdanlar\u0131, idealleri, \u00fctopyalar\u0131 olmayanlar \u00f6l\u00fc birer bedendir; \u201c\u0130nsanlar\u0131n \u00e7o\u011fu, ya\u015fanmam\u0131\u015f bir hayattan \u00f6l\u00fcyor,\u201d betimlemesindeki \u00fczere Rainer Maria Rilke\u2019nin\u2026<\/a>[42]<\/sup><\/a><\/p>\n\n\n\n Vicdanl\u0131, korkusuz insan \u00f6l\u00fcm\u00fc nas\u0131l kar\u015f\u0131layaca\u011f\u0131na karar vermeli ve \u201cOlmas\u0131 gereken yolunda insan hayat\u0131n\u0131n \u00f6nemi nedir ki?\u201d diyebilmelidir. Kald\u0131 ki \u00f6zg\u00fcr insan(l\u0131k)\u0131n, \u00f6l\u00fcmden daha az d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc bir \u015fey yoktur; aslolan, \u00f6l\u00fcme de\u011fil ya\u015fama kafa yormakt\u0131r;<\/a>[43]<\/sup><\/a> \u201c\u00d6l\u00fcm diye bir \u015fey yok. Sadece \u00f6l\u00fcm korkusu var. Bu deh\u015fetli bir korkudur. Bazen insanlara yapmamas\u0131 gereken \u015feyleri yapt\u0131r\u0131r. \u00d6l\u00fcmden korkmamay\u0131 ba\u015farsayd\u0131k her \u015fey ne kadar farkl\u0131 olurdu,\u201d ifadesindeki gibi Andrey Tarkovski\u2019nin\u2026<\/p>\n\n\n\n Hayat\u0131 sahiplenen insan, \u00f6l\u00fcm\u00fcne de sahip \u00e7\u0131kmal\u0131d\u0131r. \u0130nsan olabilenin \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fcnden asla \u015f\u00fcphe duymamal\u0131d\u0131r. \u00c7\u00fcnk\u00fc insan(lar) k\u00fc\u00e7\u00fcld\u00fck\u00e7e, \u00f6l\u00fcm b\u00fcy\u00fcr; insanlar m\u00fccadeleleriyle \u00f6zg\u00fcrle\u015ftik\u00e7e \u00f6l\u00fcms\u00fczle\u015fir.<\/p>\n\n\n\n \u015e\u00fcphe yok korkuya teslim olmayan vicdan i\u00e7in Elie Wiesel\u2019in, \u201cHayata g\u00fcvenin, bin kez g\u00fcvenin. Umutsuzlu\u011funuzu kovun. B\u00f6ylece \u00f6l\u00fcm\u00fc de kendinizden uzakla\u015ft\u0131rm\u0131\u015f olacaks\u0131n\u0131z\u201d; Sokrates\u2019in, \u201c\u0130nsan\u0131n kendisi ak\u0131ls\u0131z ve korkak olmad\u0131ktan sonra, \u00f6l\u00fcm\u00fcn kendisi korkun\u00e7 de\u011fildir. Korkun\u00e7 olan, haks\u0131zl\u0131kt\u0131r,\u201d yol g\u00f6steren pusulad\u0131r.<\/a>[44]<\/sup><\/a><\/p>\n\n\n\n \u015eimdi hepimizin sorumlulu\u011funa sahip \u00e7\u0131kan hayallere, sevdalara ihtiyac\u0131 var.<\/p>\n\n\n\n \u201c\u0130nsanlar\u0131n daha iyi bir d\u00fcnyaya ili\u015fkin herhangi bir idealleri yoksa, bu bir \u015feyleri yitirmi\u015f olduklar\u0131 anlam\u0131na gelir\u201dken;<\/a>[45]<\/sup><\/a> \u201c\u0130nsan, u\u00e7arak d\u00fcnyan\u0131n uza\u011f\u0131ndaki gezegenlere de gitse, ger\u00e7ekte kendi i\u00e7indeki kanatlar\u0131 ke\u015ffedemedi\u011fi i\u00e7in s\u00fcr\u00fcnmeyi s\u00fcrd\u00fcrecektir.\u201d<\/a>[46]<\/sup><\/a><\/p>\n\n\n\n Kanatlar\u0131n\u0131 ke\u015ffetmi\u015f ahl\u00e2kl\u0131 duru\u015f, di\u011fer insanlara kar\u015f\u0131 sorumlu davranmakken; sorumlulu\u011funu y\u00fcklenmeyenler olup-biteni umursamazlar; \u00f6l\u00fcnceye dek insan\u0131n vazge\u00e7emeyece\u011fi sorumluluklar\u0131m\u0131z\u0131n olmas\u0131na ra\u011fmen.<\/p>\n\n\n\n \u015euna \u015f\u00fcphe yok; \u201cEtik a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda hi\u00e7 kimse kendisinin yaln\u0131zca bir birey oldu\u011fu ve d\u00fcnyan\u0131n kaderinin kendisine ba\u011fl\u0131 olmad\u0131\u011f\u0131 bahanesiyle sorumluluktan ka\u00e7amaz,\u201d diyen Gyorgy Lukacs sonuna dek hakl\u0131yken ekler Zygmunt Bauman da: \u201cBa\u015fka insanlarda insanl\u0131\u011f\u0131 \u00f6ld\u00fcrerek hayatta kalmaya \u00e7al\u0131\u015fan ki\u015fi, kendi insanl\u0131\u011f\u0131n\u0131n \u00f6l\u00fcm\u00fcnden sonra hayatta kalm\u0131\u015f demektir.\u201d <\/p>\n\n\n\n Sorumluluktan ka\u00e7an insan(lar) var olu\u015fun sorumluluklar\u0131na s\u0131rt d\u00f6nen bencil(ler)ken g\u00f6rmezden geldikleri Anton \u00c7ehov\u2019un, \u201cBa\u015fkalar\u0131n\u0131n yalanlar\u0131n\u0131 dinlemek ve bu yalanlar\u0131 yutmu\u015f g\u00f6r\u00fcnd\u00fc\u011f\u00fcn i\u00e7in seni aptal bellemelerine g\u00f6z yummak, al\u00e7almay\u0131 sineye \u00e7ekmek; d\u00fcr\u00fcst, \u00f6zg\u00fcr insanlar\u0131n yan\u0131nda oldu\u011funu a\u00e7\u0131k a\u00e7\u0131k s\u00f6yleyememek, \u00fcstelik yalan s\u00f6ylemek zorunda kalmak, g\u00fcl\u00fcmsemek. Hay\u0131r, hay\u0131r, be\u015f para bile de\u011feri olmayan bir lokma ekmek, bir s\u0131cak k\u00f6\u015fe, bir mevki i\u00e7in \u00e7ekilmez b\u00fct\u00fcn bunlar. B\u00f6yle bir d\u00fcnyada ya\u015fanmaz!\u201d sat\u0131rlar\u0131ndaki yak\u0131c\u0131 ger\u00e7ektir.<\/p>\n\n\n\n Bu da insan(l\u0131k)\u0131n var olu\u015funa m\u00fcndemi\u00e7 bir soru(n)dur; Jean-Paul Sartre\u2019\u0131n, \u201cVar olu\u015fun anlams\u0131zl\u0131\u011f\u0131n\u0131 tan\u0131mak, bizi kendi anlamlar\u0131m\u0131z\u0131 yaratma sorumlulu\u011funa sahip oldu\u011fumuzu fark etmeye zorlar\u201d; Louis Ferdinand Celine\u2019in, \u201cVar olu\u015fun neden oldu\u011fu en b\u00fcy\u00fck yorgunluk belki de insan\u0131n yirmi y\u0131l, k\u0131rk y\u0131l boyunca, hatta daha bile uzun s\u00fcre, akl\u0131 ba\u015f\u0131nda kalmak i\u00e7in harcad\u0131\u011f\u0131 o ola\u011fan\u00fcst\u00fc \u00e7abad\u0131r, basit\u00e7e, derinden kendi, yani tiksindirici, deh\u015fetengiz, sa\u00e7ma olmamak u\u011fruna,\u201d<\/a>[47]<\/sup><\/a> sat\u0131rlar\u0131ndaki gibi.<\/p>\n\n\n\n Yeri geldi, bir kere daha vurgulayal\u0131m: \u0130nsan(l\u0131k)\u0131n d\u00fcnyada ba\u015fvurdu\u011fu en umutsuz, en aptalca i\u015f sorumluluktan ka\u00e7maya \u00e7abalamas\u0131d\u0131r. \u00c7\u00fcnk\u00fc sorumluluktan ka\u00e7mas\u0131, insan(l\u0131k)\u0131n kendine, topluma kar\u015f\u0131 i\u015fledi\u011fi bir su\u00e7tur ve \u00f6l\u00fcml\u00fc insan(l\u0131k)a yak\u0131\u015fan sorumluluklar\u0131na sahip \u00e7\u0131karak, d\u00fcnyaya \u00f6l\u00fcms\u00fcz \u015feyler b\u0131rak\u0131p gitmektir.<\/p>\n\n\n\n B\u00f6ylesine davranabilmek ise, sevdas\u0131z, hayalsiz ol(a)maz. \u0130nsan ancak sevdas\u0131 ve hayalleriyle ger\u00e7e\u011fi g\u00f6r\u00fcr. \u00c7\u00fcnk\u00fc \u00fctopya yolunu d\u00f6\u015feyen kal\u0131c\u0131, yarat\u0131c\u0131 g\u00fc\u00e7t\u00fcr onlar.<\/a>[48]<\/sup><\/a><\/p>\n\n\n\n Kolay m\u0131? \u201c\u00dctopya ufuk \u00e7izgisi gibidir. Ona do\u011fru iki ad\u0131m atar\u0131m, o da iki ad\u0131m uzakla\u015f\u0131r benden. 10 ad\u0131m atar\u0131m, bu sefer 10 ad\u0131m uzakla\u015f\u0131r. Ufuk \u00e7izgisine eri\u015filemez. O h\u00e2lde ne i\u015fe yarar bu \u00fctopya dedikleri \u015fey? Beni ileriye \u00e7ekmeye… Daima ilerlememi sa\u011flar.\u201d<\/a>[49]<\/sup><\/a> Hi\u00e7bir \u015fey insan potansiyellerini \u00fctopyan\u0131n yarat\u0131c\u0131 ufuklar\u0131 kadar geni\u015fletemez. <\/p>\n\n\n\n \u0130nsan\u0131n r\u00fcya g\u00f6rmesi, hayal kurmas\u0131 \u00f6nemlidir. \u0130nsan\u0131 d\u00fcnyadaki di\u011fer t\u00fcm canl\u0131lardan ay\u0131ran \u015fey hayal g\u00fcc\u00fcd\u00fcr.<\/p>\n\n\n\n Hayal g\u00fcc\u00fcn\u00fcn geni\u015f bir kapsam\u0131 varken; insan ba\u015far\u0131s\u0131n\u0131n her bi\u00e7iminin kayna\u011f\u0131d\u0131r o.<\/p>\n\n\n\n Hayal g\u00fcc\u00fcyle ya\u015fayan insan\u0131n hayat\u0131, hayalidir ve hayal etti\u011fi her \u015feyi yaratabilir. <\/p>\n\n\n\n Hi\u00e7bir \u015fey insan\u0131n hayal g\u00fcc\u00fc kadar \u00f6zg\u00fcr de\u011fildir. Hayal kurulmayan yerde, insanlar mahvolurlar. D\u00fc\u015ften yoksun bir insan, evrende kaybolmu\u015f bir k\u0131r\u0131nt\u0131dan farks\u0131zd\u0131r. <\/p>\n\n\n\n T\u0131pk\u0131 Che Guevara\u2019n\u0131n, \u201c\u0130nsanlar hayallerinin b\u00fcy\u00fckl\u00fc\u011f\u00fc kadar \u00f6zg\u00fcrd\u00fcr\u201d\u2026<\/p>\n\n\n\n John Lennon\u2019\u0131n, \u201cNe a\u00e7l\u0131k var ne a\u00e7g\u00f6zl\u00fcl\u00fck, insanlar\u0131n hepsi karde\u015f t\u00fcm insanlar\u0131n t\u00fcm d\u00fcnyay\u0131 payla\u015ft\u0131\u011f\u0131n\u0131 hayal et\u201d\u2026<\/p>\n\n\n\n Claude Strauss\u2019un, \u201cFarkl\u0131l\u0131klar\u0131n\u0131 yitirmemi\u015f insanlar aras\u0131nda bir g\u00fcn e\u015fitli\u011fin ve karde\u015fli\u011fin h\u00fck\u00fcm s\u00fcrece\u011fini hayal ediyoruz\u201d\u2026<\/p>\n\n\n\n Sait Faik Abas\u0131yan\u0131k\u2019\u0131n, \u201c\u0130nsan\u0131 insan eden hayal etmekti\u201d\u2026<\/p>\n\n\n\n Ursula K. Le Guin\u2019in, \u201cHayal g\u00fcc\u00fcm beni insan yap\u0131yor\u201d\u2026<\/p>\n\n\n\n Oscar Wilde\u2019\u0131n, \u201cHayalci, ay \u0131\u015f\u0131\u011f\u0131nda yolunu bulan insand\u0131r. Cezas\u0131 da \u015fafa\u011f\u0131 ba\u015fka herkesten \u00f6nce g\u00f6rmesidir\u201d\u2026<\/p>\n\n\n\n \u0130bn-i Sina\u2019n\u0131n, \u201cBeden, d\u00fc\u015f\u00fcnce hayal g\u00fcc\u00fcn\u00fcn emirlerine itaat etmek zorundad\u0131r\u201d\u2026<\/p>\n\n\n\n William Shakespeare\u2019in, \u201c\u00d6nce hayaller \u00f6l\u00fcr, sonra insanlar\u201d\u2026<\/p>\n\n\n\n Mark Twain\u2019\u0131n, \u201cD\u00fc\u015flerinizi k\u00fc\u00e7\u00fcmseyen insanlardan uzak durun,\u201d sat\u0131rlar\u0131nda i\u015faret ettikleri gibi.<\/p>\n\n\n\n IV. AYRIM: HAYAT: K\u0130RLENME VE \u00c7\u00dcR\u00dcME VEYA \u0130KT\u0130DAR \u0130LE D\u0130N<\/strong><\/p>\n\n\n\n \u0130nsan(l\u0131k) hayat\u0131 sevip\/ savunarak, k\u00f6t\u00fcl\u00fc\u011fe\/ zorlu\u011fa kar\u015f\u0131 koymaktan geri durmayand\u0131r; izaha gayret ettiklerim ya\u015famla do\u011frudan ilintili\u2026<\/p>\n\n\n\n \u0130nsan(lar) kendileri i\u00e7in de\u011fil, sistemin kendilerine dayatt\u0131klar\u0131na g\u00f6re ya\u015f\u0131yor olsalar da. Veya \u00e7o\u011funlu\u011fun hayat\u0131n\u0131z\u0131 egemenlerin y\u00f6nlendirdi\u011finin fark\u0131nda olmamas\u0131na ra\u011fmen! \u00c7\u00fcnk\u00fc \u201cG\u00fcndelik hayat her zaman katlanmalar\u0131n, k\u0131vr\u0131lmalar\u0131n ard\u0131nda bulunur. Kendinden ka\u00e7mak, g\u00fcndelik hayat\u0131n var olu\u015f ko\u015fuludur.\u201d<\/a>[50]<\/sup><\/a><\/p>\n\n\n\n Egemenli\u011fin teslim ald\u0131klar\u0131 a\u00e7\u0131s\u0131ndan, g\u00f6rmek gerek: Kapitalizme katlanmak, onu de\u011fi\u015ftirmekten daha kolayd\u0131r ve al\u0131\u015fkanl\u0131klala zincirlenmi\u015ftir. <\/p>\n\n\n\n \u0130nsan(lar)\u0131n \u00e7o\u011funlu\u011funun g\u00fclemedi\u011fi i\u00e7in a\u011flad\u0131\u011f\u0131, susamad\u0131\u011f\u0131 i\u00e7in konu\u015ftu\u011fu ve laf olsun diye ya\u015fad\u0131\u011f\u0131 kapitalizm ko\u015fullar\u0131n\u0131; Albert Schweitzer\u2019in, \u201cKimse y\u0131llarca ya\u015fad\u0131\u011f\u0131 i\u00e7in ihtiyarlamaz. \u0130nsanlar ideallerine ihanet ettikleri zaman ya\u015flan\u0131rlar,\u201d saptamas\u0131yla kavramak gerekirken; insan(l\u0131k)\u0131n \u00e7o\u011fu fiziksel, entelekt\u00fcel ve ahl\u00e2ki a\u00e7\u0131dan potansiyel varl\u0131klar\u0131n\u0131 bast\u0131ran bir \u00e7emberde ya\u015famlar\u0131n\u0131 s\u00fcrd\u00fcrmek zorunda kal\u0131yorlar. Yani ya\u015famlar\u0131 iktidar\u0131n verdi\u011fi kararlara ba\u011fl\u0131. S\u00f6z konusu kararlar \u00fczerinde hi\u00e7bir kontrolleri olmad\u0131\u011f\u0131 gibi, karar verenleri de tan\u0131m\u0131yorlar.<\/p>\n\n\n\n Buna ra\u011fmen \u201cEn b\u00fcy\u00fck, en \u015ferefli eserimiz do\u011fru d\u00fcr\u00fcst ya\u015famak\u201dken;<\/a>[51]<\/sup><\/a> \u201cHayat sana ac\u0131 \u00e7ektirse de, duygusuzla\u015fma,\u201d diye uyar\u0131r Wilhelm Reich\u2026<\/p>\n\n\n\n \u00d6zetle: Ya\u015fam\u0131n hakk\u0131n\u0131 verebilmek i\u00e7in bir \u00fctopyan\u0131n, hayalin, amac\u0131n sahibi olmak; hayat\u0131n insan(l\u0131k)\u0131n hayal g\u00fcc\u00fcne g\u00f6re b\u00fcy\u00fcy\u00fcp\/ k\u00fc\u00e7\u00fcld\u00fc\u011f\u00fcn\u00fc ve de\u011fi\u015fimden ba\u015fka bir \u015feyin ayakta kalmayaca\u011f\u0131n\u0131 unutmamak gerek.<\/p>\n\n\n\n Aksi taktirde s\u00f6m\u00fcr\u00fcc\u00fc iktidar ile dinin devreye soktu\u011fu kirlenme ve \u00e7\u00fcr\u00fcme ba\u015f g\u00f6sterir; Edip Cansever\u2019in, \u201cBu d\u00fczen size insanl\u0131\u011f\u0131n\u0131z\u0131 unutturacak,\u201d dizelerindeki \u00fczere!<\/p>\n\n\n\n Toplumsal kirlenmenin ilk verici fikirsizlik yan\u0131nda; Erich Fromm\u2019un, \u201cBir \u00f6\u011freti ne kadar mant\u0131ks\u0131z olursa olsun, toplum taraf\u0131ndan kabul edilerek g\u00fc\u00e7 kazand\u0131\u011f\u0131 zaman, milyonlarca insan kendilerini d\u0131\u015flanm\u0131\u015f ve izole edilmi\u015f hissetmektense, ona inanmay\u0131 tercih edecektir,\u201d diye resmetti\u011fidir.<\/p>\n\n\n\n Ger\u00e7e\u011fin \u00e7arm\u0131ha gerildi\u011fi g\u00fczerg\u00e2hta insan\u0131(l\u0131k)\u0131n g\u00f6r\u00fcp ya\u015fad\u0131klar\u0131 kirlenme ile m\u00fcsemmad\u0131r ve Fernando Pessoa\u2019n\u0131n sat\u0131rlar\u0131yla, \u201cNe \u00e7ok insan\u0131z ya\u015fayan, ne \u00e7o\u011fuz kendini kand\u0131ran!\u201d \u015feklinde de tarif edilebilir. S\u00f6z konusu kirlenme \u201ct\u00fcketim medeniyeti\u201d kapitalizmin bir sonucu; benli\u011fini \u015feytana satanlar\u0131n hastal\u0131\u011f\u0131 ve mant\u0131\u011fa kulak vermeme h\u00e2lidir; \u201c\u0130nsan\u0131n kendi iradesine kar\u015f\u0131n, her g\u00fcn, sabahtan gece vaktine kadar, belli bir \u015fey yapmakla s\u0131n\u0131rland\u0131r\u0131lmas\u0131ndan daha deh\u015fet verici bir \u015fey yoktur,\u201d ifadesindeki \u00fczere Friedrich Engels\u2019in\u2026<\/p>\n\n\n\n Kirlenme b\u00fcy\u00fcd\u00fck\u00e7e \u00e7\u00fcr\u00fcme da derinle\u015ferek yayg\u0131nla\u015f\u0131r; yani her iki h\u00e2l birbirinden ayr\u0131k de\u011fildir, i\u00e7 i\u00e7edir; sessiz bir \u00e7aresizlik i\u00e7inde ama\u00e7s\u0131z insan(lar)\u0131n ya\u015fam(lar)\u0131n\u0131 t\u00fcketmeleridir; Noam Chomsky\u2019nin, \u201cDemokrasi i\u00e7indeki insanlar\u0131n oyuncu de\u011fil izleyici oldu\u011fu bir sistemdir,\u201d saptamas\u0131 e\u015fli\u011finde\u2026<\/p>\n\n\n\n K\u00fc\u00e7\u00fck insan(c\u0131k)lar\u0131n g\u00f6lgeleri b\u00fcy\u00fcrken; g\u00fcne\u015f batt\u0131\u011f\u0131 g\u00fczerg\u00e2hta s\u00fcr\u00fcle\u015ftirilen kitle kulaklar\u0131na g\u00f6zlerinden daha fazla inan\u0131yor. Yani kapitalizmin yol a\u00e7t\u0131\u011f\u0131 dram<\/a>[52]<\/sup><\/a> giderek daha da sars\u0131c\u0131 \u00f6zellikler kazan\u0131rken; b\u00f6ylesi bir duygu, empati eksikli\u011fi, at g\u00f6zl\u00fcklerini and\u0131ran bak\u0131\u015f a\u00e7\u0131s\u0131 darl\u0131\u011f\u0131, tutku ve bilgi eksikli\u011fi, d\u00fc\u015f\u00fcnce ve eylem yoksunlu\u011funda deh\u015fete d\u00fc\u015fmemek m\u00fcmk\u00fcn de\u011fil. \u0130nsan(lar) hayatlar\u0131nda hayal bile edemezler durumdalar!<\/p>\n\n\n\n Zorbal\u0131k kar\u015f\u0131s\u0131nda sessiz kalan insan(l\u0131k) t\u00fckenmeye mahk\u00fbmken, elbette asl\u00ee sorumluluk kapitalizme aittir; \u201cs\u00f6zde hukuk\u201da ra\u011fmen!<\/p>\n\n\n\n Mal\u00fbm, s\u0131n\u0131fl\u0131 s\u00f6m\u00fcr\u00fcc\u00fc toplumda yasalar insanlar\u0131 korumaz, sistemi korur; itaat k\u00fclt\u00fcr\u00fc, insan(l\u0131k)\u0131 yok ederken; kendini \u201cinsanlar\u0131n \u00e7oban\u0131\u201d olarak g\u00f6ren devlet, daha fazla koyunun kendisine itaatini talep eder, dayat\u0131r.<\/p>\n\n\n\n Tam da bunu Jean Baudrillard, \u201c\u0130nsanlar\u0131n iktidar taraf\u0131ndan ayart\u0131ld\u0131klar\u0131 d\u00fc\u015f\u00fcncesi do\u011fru bir d\u00fc\u015f\u00fcncedir\u201d; Noam Chomsky, \u201c \u201cHiyerar\u015fi ve bask\u0131n\u0131n temel ba\u015far\u0131s\u0131, insan yerine konmayanlar\u0131, bunun do\u011fal oldu\u011funa inand\u0131rmalar\u0131d\u0131r,\u201d diye betimlerlerken; insanlar\u0131n itaatk\u00e2r zay\u0131fl\u0131\u011f\u0131, onlar\u0131 g\u00fc\u00e7l\u00fcye boyun e\u011fdirir.<\/a>[53]<\/sup><\/a><\/p>\n\n\n\n \u201cNas\u0131l\u201d m\u0131?<\/p>\n\n\n\n \u201cEkonomik kesintileri ve transferleri sayesinde toplumsal merci (yani yerle\u015fik d\u00fczen) kendine c\u00f6mertli\u011fin psikolojik \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc verir ve kendisini yard\u0131msever merci olarak sunar. T\u00fcm bir ana\u00e7, himayeci s\u00f6z da\u011far\u0131 bu kuramlara ad verir: sosyal sigorta, sigortalar, \u00e7ocu\u011fun, ya\u015fl\u0131n\u0131n korunmas\u0131, i\u015fsizlik yard\u0131m\u0131. Bu b\u00fcrokratik \u2018yard\u0131mseverlik\u2019, bu \u2018toplumsal dayan\u0131\u015fma\u2019 mekanizmalar\u0131 -ki hepsi de \u2018toplumsal kazan\u0131m\u2019lard\u0131r- b\u00f6ylece ideolojik yeniden da\u011f\u0131t\u0131m i\u015flemi yoluyla toplumsal denetim mekanizmalar\u0131 olarak etkili olurlar. Her \u015fey, art\u0131kde\u011ferin bir b\u00f6l\u00fcm\u00fc di\u011fer b\u00f6l\u00fcm\u00fcn\u00fc korumak i\u00e7in feda ediliyormu\u015f gibi olup biter- egemen iktidar sistemiyse, \u2018l\u00fctuf\u2019un k\u00e2r\u0131 gizledi\u011fi bu c\u00f6mertlik ideolojisiyle ayakta durur. Bir ta\u015fla iki ku\u015f: \u00dccretli daha \u00f6nce elinden al\u0131nm\u0131\u015f olan\u0131n bir b\u00f6l\u00fcm\u00fcn\u00fc arma\u011fan ve \u2018kar\u015f\u0131l\u0131ks\u0131z\u2019 toplumsal g\u00fcvence g\u00f6r\u00fcn\u00fcmleri alt\u0131nda geri almaktan olduk\u00e7a ho\u015fnuttur.\u201d<\/a>[54]<\/sup><\/a><\/p>\n\n\n\n Ve bir \u015fey daha: \u0130nsan(c\u0131k)lar\u0131n otoritenin dayatt\u0131\u011f\u0131 tan\u0131mlar\u0131\/ duru\u015fu kabul etme e\u011filimi vard\u0131r.<\/a>[55]<\/sup><\/a><\/p>\n\n\n\n \u0130\u015fleri \u201cd\u00fczene\u201d koymak iddias\u0131 daima insan(l\u0131k)\u0131 denetim alt\u0131nda tutan egemenlerin manip\u00fclasyonundan ba\u015fka bir \u015fey de\u011filken, ekler George Bernard Shaw da: \u201c\u0130lkel insan ta\u015ftan tahtadan yap\u0131lm\u0131\u015f putlar\u0131n, uygar insansa etten kemikten yap\u0131lm\u0131\u015f olanlar\u0131n \u00f6n\u00fcnde e\u011filir.\u201d<\/p>\n\n\n\n Ancak hi\u00e7bir h\u00fck\u00fcmranl\u0131k milyonlarca insan\u0131 y\u00f6netecek kadar g\u00fc\u00e7l\u00fc de\u011fildir!<\/a>[56]<\/sup><\/a> Hat\u0131rlanmas\u0131 gereken c\u00fcretk\u00e2r insan(l\u0131k)\u0131n yapabilecek \u00e7ok \u015feyi oldu\u011fu ve hi\u00e7bir \u015feyin imk\u00e2ns\u0131z olmad\u0131\u011f\u0131d\u0131r.<\/p>\n\n\n\n Yeter ki dinsel do\u011fmalar ve cahillik kar\u015f\u0131s\u0131nda ba\u015fkald\u0131ran akl\u0131n isyan\u0131 \u00f6rg\u00fctlenebilsin\u2026<\/p>\n\n\n\n G\u00f6remedi\u011fi putlara tapanlar, g\u00f6rmemek i\u00e7in g\u00f6zlerini kapat\u0131rlarken; insanlar\u0131n \u201cKader\u201d dedi\u011fi \u015fey genellikle kendi aptall\u0131\u011f\u0131d\u0131r.<\/p>\n\n\n\n Tarihin en karanl\u0131k d\u00f6nemleri daima, insanlar\u0131n dinsel dogmalara mutlak bi\u00e7imde inand\u0131\u011f\u0131 zamanlar\u0131n \u00fcr\u00fcn\u00fc olagelmi\u015ftir; \u201cinan\u00e7\u201d denilen \u015fey de kan\u0131t\u0131n\u0131 olmayan \u015feyin kabul\u00fc anlam\u0131na gelir. Kald\u0131 ki dogmalara boyun e\u011fmi\u015f insan(l\u0131k) ne kadar inan\u0131rsa o kadar az \u015fey bilir. Ne kadar az bilirse, o kadar aptal olur ve ne kadar aptalsa o kadar kolay y\u00f6netilir.<\/p>\n\n\n\n Bilindi\u011fi gibi, \u201ckutsal\u201d ilan edilen dogma kar\u015f\u0131s\u0131nda, insan(l\u0131k) t\u00fcm cesaretini, g\u00fc\u00e7l\u00fc olma duygusunu yitirir. Davran\u0131\u015flar\u0131 g\u00fc\u00e7s\u00fczle\u015fip, itaatk\u00e2rla\u015f\u0131r. Yani Karl Marx\u2019\u0131n, \u201c\u0130nsan dini yarat\u0131r, din insan\u0131 yaratmaz\u201d; Thomas Edison\u2019un, \u201cT\u00fcm \u0130nciller insan yap\u0131m\u0131d\u0131r\u201d; Carl Sagan\u2019\u0131n, \u201cTanr\u0131 insan\u0131n i\u00e7ini rahatlatan bir masald\u0131r,\u201d vurgular\u0131ndaki \u00fczere insan(l\u0131k), anlamad\u0131\u011f\u0131na tapar.<\/a>[57]<\/sup><\/a><\/p>\n\n\n\n Oysa insan(l\u0131k) kendisine uygun tek cennetin d\u00fcnyada oldu\u011funu \u00f6\u011frendi\u011finde de\u011fi\u015fecektir \u00e7ok \u015fey. \u00c7\u00fcnk\u00fc dogmalar\u0131 reddetmek; insan(l\u0131k)\u0131n \u00e7\u00f6z\u00fcmleyicili\u011fine ba\u011flanmakt\u0131r.<\/p>\n\n\n\n Cennet ya da \u00f6l\u00fcmden sonra ya\u015fam, karanl\u0131ktan korkanlar i\u00e7in bir peri masal\u0131d\u0131r ve bunun \u00e7\u00f6z\u00fcm\u00fc \u00f6l\u00fcmden sonraki hayat yerine, \u00f6l\u00fcmden \u00f6nceki ya\u015famla a\u00e7\u0131klamay\u0131 \u201colmazsa olmaz\u201d k\u0131lar.<\/p>\n\n\n\n Kald\u0131 ki insan(l\u0131k)\u0131n yapabileceklerini g\u00f6ky\u00fcz\u00fc do\u011fmalar\u0131ndan ummak \u00e7\u00f6z\u00fcms\u00fczl\u00fc\u011f\u00fcn ta kendisidir; Diagoras -\u00e7ok \u00f6nceleri- \u201cDin, insanlar\u0131 kontrol etmek ve s\u00f6m\u00fcrmek i\u00e7in kullan\u0131lan bir ara\u00e7t\u0131r,\u201d diye uyarmam\u0131\u015f m\u0131yd\u0131?<\/p>\n\n\n\n V. AYRIM: YAPILMASI GEREKEN(LER)<\/strong><\/p>\n\n\n\n Yap\u0131lmas\u0131 gereken: Claudia Durastanti\u2019nin, \u201cHer \u015fey \u00e7\u00f6kt\u00fc\u011f\u00fcnde geriye boyun e\u011fmemi\u015f cesaret kal\u0131r\u201d; Maya Angelou\u2019nun, \u201cCesaret olmadan ba\u015fka hi\u00e7bir erdemi tutarl\u0131 bir \u015fekilde uygulayamay\u0131z. Nazik, do\u011fru, merhametli, c\u00f6mert ya da d\u00fcr\u00fcst olamay\u0131z\u201d; Fyodor Dostoyevski\u2019nin, \u201cKar\u015f\u0131mda g\u00fcc\u00fcm\u00fcn yetmedi\u011fi bir ta\u015f duvar var diye b\u00fcsb\u00fct\u00fcn boyun e\u011fmeye de raz\u0131 olamam,\u201d<\/a>[58]<\/sup><\/a> sat\u0131rlar\u0131ndaki insan(l\u0131k)a \u00f6zg\u00fc cesarettir.<\/p>\n\n\n\n Bunun i\u00e7in umudun dik duru\u015funa muhtac\u0131z.<\/p>\n\n\n\n Hay\u0131r! Ne \u201cUmut, insan\u0131n ba\u011f\u0131ml\u0131s\u0131 oldu\u011fu bir madde. Eksikli\u011finde birden kendisini yery\u00fcz\u00fcnde bulabilir, \u00e7\u0131plak ger\u00e7eklikle ba\u015f ba\u015fa kalabilir. Fakat bu, katlan\u0131lamaz bir \u015feydir. Umut, hal\u00fcsinatiftir, a\u015f\u0131r\u0131 t\u00fcketildi\u011finde hayaller g\u00f6rmesine neden olur. Yery\u00fcz\u00fcnden ka\u00e7abilir ve kendini sadece bu d\u00fcnyada de\u011fil, \u00f6te d\u00fcnyada da y\u00fckseklerde g\u00f6rebilir. Hayallerindeki g\u00f6ky\u00fcz\u00fc, olgunla\u015farak ula\u015fabilece\u011fi mertebelerden olu\u015fmu\u015ftur. Yery\u00fcz\u00fc, \u00e7oklu\u011fun kaotik bir arada varolu\u015fu; bir batakl\u0131k. Umudu sayesinde yery\u00fcz\u00fcn\u00fcn \u00e7oklu\u011fundan (kesret) s\u0131yr\u0131l\u0131p g\u00f6ky\u00fcz\u00fcn\u00fcn mertebelerini a\u015fabilir ve sonunda birli\u011fe (vahdet), tanr\u0131 kat\u0131na ula\u015fabilir\u201d;<\/a>[59]<\/sup><\/a> ne de Jean Fran\u00e7ois Lyotard\u2019\u0131n, \u201c\u0130nsana yap\u0131lacak en b\u00fcy\u00fck k\u00f6t\u00fcl\u00fck, onu bir umudun i\u00e7ine hapsetmektir,\u201d dedi\u011fi t\u00fcrden pesimist malumatfuru\u015flukla tan\u0131mlanamaz umut\u2026<\/p>\n\n\n\n \u201cAsl\u0131nda k\u00f6rl\u00fck, umudun t\u00fckendi\u011fi bir d\u00fcnyada ya\u015famakt\u0131r.\u201d<\/a>[60]<\/sup><\/a> ve \u201c\u0130nsan\u0131n d\u00fc\u015f\u00fcncelerini de\u011fi\u015ftirebilmesi i\u00e7in sa\u011flam bir umuda bel ba\u011flamas\u0131 yeterli,\u201d dedi\u011fi gibidir Jos\u00e9 Saramago\u2019nun, alt\u0131n\u0131 \u00e7izdi\u011fimiz \u015fey.<\/p>\n\n\n\n Immanuel Kant\u2019\u0131n, \u201c\u0130nsan\u0131n umudu kalmazsa, \u00e7aba da sarf etmez\u201d\u2026<\/p>\n\n\n\n Alfred Capus\u2019un, \u201cUmutsuzlu\u011fa kap\u0131lmak do\u011fru de\u011fildir. Kaybetmenin ilk basama\u011f\u0131 umutsuzlu\u011fa d\u00fc\u015fmektir\u201d\u2026<\/p>\n\n\n\n Samuel Beckett\u2019in, \u201cErtelenmi\u015f umutlard\u0131r peri\u015fan eden insan\u0131\u201d\u2026<\/p>\n\n\n\n Wilkie Collins\u2019in, \u201cBir umudu olmal\u0131 insan\u0131n, ilkbahar g\u00fcne\u015fi gibi,\u201d vurgular\u0131ndaki \u00fczere; \u201cUmutla beklenti aras\u0131nda b\u00fcy\u00fck fark var. \u0130lk ba\u015fta s\u00fcreyle ilgili oldu\u011funu d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcm, umudun daha uzaktaki bir \u015feyi beklemek oldu\u011funu. Yan\u0131lm\u0131\u015f\u0131m. Beklenti bedene ait, umutsa ruha. Fark bu,\u201d der John Berger.<\/p>\n\n\n\n Benim de anlatmak istedi\u011fim: \u0130nsan(l\u0131k) cesaret eder ise, her sabah g\u00fcn do\u011fumuyla birlikte yeniden do\u011fma g\u00fcc\u00fcne sahiptir.<\/p>\n\n\n\n Evet, umut hayat\u0131n en \u00f6nemli ger\u00e7e\u011fidir. \u0130nsanlara bir var\u0131\u015f noktas\u0131 duygusu ve ba\u015flamak i\u00e7in g\u00fc\u00e7 verir.<\/p>\n\n\n\n \u0130nsan umutsuzluktan umut yaratand\u0131r. Y\u00fcz\u00fcn\u00fc g\u00fcne\u015fe \u00e7eviren insan(lar), g\u00f6lge g\u00f6rmez. Umutsuz durum yoktur, umutsuz insanlar vard\u0131r. Her \u015feye kar\u015f\u0131n umut besleyen insan(lar) asla yok edilemez. Ve nihayet ba\u015fkald\u0131ran insan(lar) d\u0131\u015f\u0131nda bir yerde umut aramak hatad\u0131r.<\/p>\n\n\n\n Bunun g\u00f6r\u00fcl\u00fcp, kavranmas\u0131 gerek. \u0130nsan(l\u0131k) d\u00fc\u015f\u00fcnce\/eylemle g\u00f6r\u00fcr ve i\u015fitir. \u00c7\u00fcnk\u00fc \u0130nsan(l\u0131k) g\u00f6r\u00fcp, kavrad\u0131klar\u0131 kadard\u0131r.<\/p>\n\n\n\n Pek \u00e7ok insan hayata bak\u0131p g\u00f6rmez; onlar\u0131n bakt\u0131klar\u0131 hayat\u0131n kendisi de\u011fil, sadece g\u00f6lgesiyken; \u201cOrtalama insan; g\u00f6rmeden bakar, duymadan dinler, hissetmeden dokunur, tat almadan yer, fark etmeden hareket eder, kokular\u0131 ay\u0131rmadan nefes al\u0131r, d\u00fc\u015f\u00fcnmeden konu\u015fur.\u201d \u201cG\u00f6rmeden bakan, duymadan dinleyen, hissetmeden dokunan, d\u00fc\u015f\u00fcnmeden konu\u015fan insanlardan uzakla\u015f\u0131n,\u201d der Leonardo da Vinci\u2026<\/p>\n\n\n\n Bakmakla yetinmeyip, g\u00f6rmek\/ kavramak, g\u00f6sterip\/ kavratmak i\u00e7in bir duru\u015f sahibi olmak gerek.<\/p>\n\n\n\n \u00d6yle ki b\u00f6ylesine insan olabilmek i\u00e7in \u201cHay\u0131r\u201d diyebilsin.<\/p>\n\n\n\n \u201cHay\u0131r\u201d diyebilen insan(l\u0131k) duyarak, d\u00fc\u015f\u00fcnerek ve eylemle d\u00fcnyay\u0131 de\u011fi\u015ftirir. \u0130nsan olabilen de \u00f6l\u00fcms\u00fczle\u015fir! <\/p>\n\n\n\n \u0130nsan\u0131 insan yapan d\u0131\u015f d\u00fcnyay\u0131 de\u011fi\u015ftirirken kendini de de\u011fi\u015ftirip, bu yolda \u00e7\u0131karlar\u0131ndan vazge\u00e7erek insan(l\u0131k) i\u00e7in ya\u015fayabilmesidir. (Buradaki tehlike: D\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc gibi ya\u015fayamayan insan(l\u0131k)\u0131n, ya\u015fad\u0131\u011f\u0131 gibi d\u00fc\u015f\u00fcnmeye al\u0131\u015fmas\u0131d\u0131r!<\/a>[61]<\/sup><\/a>)<\/p>\n\n\n\n Ayr\u0131ca utanma yetisinden asla vazge\u00e7memesi gereken insan(l\u0131k) i\u00e7in memnun bir aptal olmaktansa, memnun olmayan bir Sokrates olmak evlad\u0131r.<\/p>\n\n\n\n B\u00f6ylesi bir bilin\u00e7 ise, Marcus Aurelius\u2019un, \u201cKim ne derse desin, ne yaparsa yaps\u0131n, kendim olup ger\u00e7ek renklerimi g\u00f6stermek zorunday\u0131m,\u201d veya Mahatma Gandi\u2019nin, \u201cHaks\u0131zl\u0131k yap\u0131p t\u00fcm insanlarla birlikte olmaktansa, adaletli davran\u0131p tek ba\u015f\u0131na kalmak daha iyidir,\u201d ifadesindeki \u00fczere insan(l\u0131k)\u0131n kendisini a\u015fabilmesinin mek\u00e2n\u0131\/ zorunlulu\u011fudur. Tam da bunun i\u00e7in insan insan olmad\u0131\u011f\u0131 s\u00fcrece, insanlar insan gibi ya\u015fayamaz;<\/a>[62]<\/sup><\/a> \u201c\u0130nsanlar do\u011far, b\u00fcy\u00fcr, ya\u015far ve \u00f6l\u00fcrler\u2026 \u00d6nemli olan \u00e7ok ya\u015famak de\u011fil, ya\u015fad\u0131\u011f\u0131 s\u00fcre i\u00e7inde, fazla \u015feyler yapabilmektir,\u201d ifadesindeki \u00fczere Deniz Gezmi\u015f\u2019in\u2026<\/p>\n\n\n\n Bunun i\u00e7in de erdemin \u00f6zg\u00fcrl\u00fc\u011f\u00fc gerekir. \u00c7\u00fcnk\u00fc \u00f6zg\u00fcrl\u00fck varl\u0131\u011f\u0131n muhta\u00e7 oldu\u011fu vazge\u00e7ilmez \u00f6zelli\u011fidir. \u00c7\u00fcnk\u00fc \u00f6zg\u00fcrl\u00fck, kafeste do\u011fan ku\u015flar\u0131n, u\u00e7man\u0131n bir hastal\u0131k oldu\u011funu d\u00fc\u015f\u00fcnd\u00fckleri iklimde kendi kendinin yarat\u0131c\u0131s\u0131 ol(a)bilmektir. Ayr\u0131ca da sadece onu savunma cesaretine sahip olanlara aittir.<\/p>\n\n\n\n \u201cAhl\u00e2kili\u011fi m\u00fcmk\u00fcn k\u0131lan \u015fey do\u011frudan do\u011fruya \u00f6zg\u00fcrl\u00fck\u201dken;<\/a>[63]<\/sup><\/a> onun ger\u00e7ek temeli de itaatsizlik ya da itaatk\u00e2r k\u00f6le olmamakt\u0131r. Yani kimsenin size ak\u0131l vermedi\u011fi; kimsenin sizin ad\u0131n\u0131za karar veremeyece\u011fi bir h\u00e2ldir \u00f6zg\u00fcrl\u00fck; \u201cYaratanlar \u00f6zg\u00fcrd\u00fcr, kopyalayanlar de\u011fil ve d\u00fc\u015f\u00fcnenler \u00f6zg\u00fcrd\u00fcr, boyun e\u011fenler de\u011fil,\u201d<\/a>[64]<\/sup><\/a> ifadesindeki \u00fczere Eduardo Galeano\u2019nun.<\/p>\n\n\n\n O h\u00e2lde b\u00f6ylesine \u00f6zg\u00fcrle\u015fmek i\u00e7in insan(l\u0131k) kendini yeniden in\u015fa etmelidir ve bu da alt \u00fcst olmadan, ac\u0131 \u00e7ekmeden ol(a)maz.<\/a>[65]<\/sup><\/a> <\/p>\n\n\n\n \u015euras\u0131 \u00e7ok a\u00e7\u0131k: Jean Jacques Rousseau\u2019nun, \u201c\u0130nsan\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc istedi\u011fi her \u015feyi yapabilmesinde de\u011fil, istemedi\u011fi hi\u00e7bir \u015feyi yapmak zorunda olmamas\u0131ndad\u0131r\u201d\u2026<\/p>\n\n\n\n George Bernard Shaw\u2019\u0131n, \u201c\u00d6zg\u00fcrl\u00fck sorumluluk demektir. \u00c7o\u011fu insan\u0131n ondan \u00f6d\u00fcn\u00fcn kopmas\u0131 bu y\u00fczdendir\u201d\u2026<\/p>\n\n\n\n Hannah Arendt\u2019in, \u201c\u0130nsan zorunlulu\u011fa neden maruz kald\u0131\u011f\u0131n\u0131 bilemedi\u011fi takdirde, \u00f6zg\u00fcr olamaz\u201d\u2026<\/p>\n\n\n\n Jacques Ranciere\u2019in, \u201cE\u015fitsiz bir toplumda e\u015fit insanlar olmay\u0131 \u00f6\u011frenmek yeter. \u00d6zg\u00fcrle\u015fmek i\u015fte bu anlama gelir\u201d\u2026<\/p>\n\n\n\n Emma Goldman\u2019\u0131n, \u201c\u00d6zg\u00fcrl\u00fck m\u00fccadelesi, sadece \u00f6zg\u00fcrl\u00fc\u011fe ula\u015fmak de\u011fildir; bu m\u00fccadele, insan karakterinin en g\u00fc\u00e7l\u00fc, en kararl\u0131 ve en m\u00fckemmelini geli\u015ftiren bir kurtulu\u015f m\u00fccadelesidir.\u201d \u201cYaln\u0131zca \u00f6zg\u00fcr oldu\u011funda, insanlar\u0131 birbirine ba\u011flayan ve normal bir toplumsal hayat\u0131n as\u0131l temeli olan toplumsal ba\u011flar\u0131n ger\u00e7ek g\u00fcc\u00fcn\u00fc idrak edecektir\u201d\u2026<\/p>\n\n\n\n Etienne Balibar\u2019\u0131n, \u201cSonu\u00e7ta bir insan\u0131 ancak kendisi \u00f6zg\u00fcrle\u015ftirebilir, ama kimse de ba\u015fkalar\u0131 olmadan \u00f6zg\u00fcrl\u00fc\u011f\u00fcne kavu\u015famaz\u201d\u2026<\/p>\n\n\n\n Mihail Bakunin\u2019in, \u201c\u0130nsan ancak kendi kadar \u00f6zg\u00fcr insanlar\u0131n aras\u0131nda \u00f6zg\u00fcrd\u00fcr.\u201d \u201cBir tek insan\u0131n bile k\u00f6leli\u011fi t\u00fcm insanl\u0131\u011f\u0131 \u00e7i\u011fner ve herkesin \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc etkisiz h\u00e2le getirir\u201d\u2026<\/p>\n\n\n\n Jos\u00e9 Mujica\u2019n\u0131n, \u201cAs\u0131l \u00f6zg\u00fcrl\u00fck, ya\u015famak i\u00e7in kazand\u0131\u011f\u0131n zamand\u0131r\u201d\u2026<\/p>\n\n\n\n Immanuel Kant\u2019\u0131n, \u201cBir insan\u0131n sahip oldu\u011fu al\u0131\u015fkanl\u0131klar ne kadar fazla ise o insan o kadar az \u00f6zg\u00fcr ve o kadar az ba\u011f\u0131ms\u0131zd\u0131r\u201d\u2026<\/p>\n\n\n\n Rosa Luxemburg\u2019un, \u201c\u00d6zg\u00fcr insan, ba\u015fka t\u00fcrl\u00fc karar verme imk\u00e2n\u0131 olan insand\u0131r\u201d\u2026<\/p>\n\n\n\n Jean Paul Sartre\u2019\u0131n, \u201c\u0130nsan \u00f6zg\u00fcrl\u00fc\u011fe mahk\u00fbmdur.\u201d \u201c\u0130nsan\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fc, kendisine yap\u0131lanlara kar\u015f\u0131 tak\u0131nd\u0131\u011f\u0131 tav\u0131rda gizlidir,\u201d s\u00f6zleriyle belirtti\u011fi \u00f6zg\u00fcrl\u00fck, insan\u0131n tercihlerinden\/ eylemlerinden hareketle topluma kar\u015f\u0131 sorumlulu\u011fudur ve insan \u00f6zg\u00fcr oldu\u011fu s\u00fcrece insand\u0131r. \u00d6zg\u00fcr bir insan; al\u00e7almaz, pa\u00e7avrala\u015fmaz; o, hakiki anlam\u0131yla insan olmakla y\u00fck\u00fcml\u00fcd\u00fcr.<\/p>\n\n\n\n \u0130nsanlar \u015fu veya bu hazz\u0131 duyumsarken de\u011fil, t\u00fcm bunlar\u0131n ge\u00e7ici oldu\u011funu anlay\u0131p \u00f6z\u00fcmsediklerinde ve daha fazlas\u0131n\u0131 istememeyi ba\u015fard\u0131klar\u0131nda \u00f6zg\u00fcrle\u015firler. <\/p>\n\n\n\n \u00d6zg\u00fcrl\u00fcklerimizi ancak \u00f6teki insan\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc koruyarak var edebiliriz. \u00d6zg\u00fcr insan\u0131 ne i\u015fkence, ne de bir ba\u015fka \u015feyle teslim alamazs\u0131n\u0131z; yapabilece\u011finiz tek \u015fey onu katlederek \u00f6l\u00fcms\u00fczle\u015ftirmektir. Mesele \u00f6zg\u00fcrle\u015ftirilmi\u015f, \u00f6zg\u00fcrle\u015ftirici insanlar yeti\u015ftirmektir. <\/p>\n\n\n\n Ekonomi-politik bask\u0131larla elimizden al\u0131nan \u00f6zg\u00fcrl\u00fc\u011f\u00fcm\u00fcz\u00fc nas\u0131l kullanabiliriz?<\/p>\n\n\n\n Muhta\u00e7 insan(lar), \u00f6zg\u00fcr de\u011fildir. Kendi ifadesi edemeyenler de, \u00f6zg\u00fcrl\u00fckten yoksundur.<\/p>\n\n\n\n Bir insan\u0131n kendi \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc ba\u015fkas\u0131na devretmesine izin vermek, \u00f6zg\u00fcrl\u00fck de\u011fildir. <\/p>\n\n\n\n Her g\u00fcn \u00f6zg\u00fcrl\u00fc\u011f\u00fc tekrar tekrar kazanmayan insan, ya\u015famay\u0131 hak etmezken; anlamak \u00f6zg\u00fcr olmakt\u0131r. Kim insan(c\u0131k)lar i\u00e7in s\u0131k\u0131c\u0131 bir y\u00fck olan \u00f6zg\u00fcrl\u00fck sorumluluk demektir.<\/p>\n\n\n\n \u0130nsan akl\u0131n\u0131 sormakla bilmek, anlamak, a\u00e7\u0131klamak ve yorumlamakla \u00f6zg\u00fcrle\u015ftirmelidir.<\/p>\n\n\n\n \u0130nsanlar d\u00fc\u015f\u00fcnmekte, kanaat sahibi olmakta, korkmadan konu\u015fmakta \u00f6zg\u00fcr olmal\u0131d\u0131r. Yanl\u0131\u015fa ve zulme adaletin g\u00fcvencesi ile meydan okumakta \u00f6zg\u00fcr olmal\u0131d\u0131rlar.<\/p>\n\n\n\n Ludwig Andreas Feuerbach\u2019\u0131n, \u201cSarayda ba\u015fka t\u00fcrl\u00fc, kul\u00fcbede ba\u015fka t\u00fcrl\u00fc d\u00fc\u015f\u00fcn\u00fcl\u00fcr\u201d; Georg Wilhelm Friedrich Hegel\u2019in, \u201c\u0130nsan e\u011fer d\u00fc\u015f\u00fcnm\u00fcyorsa \u00f6zg\u00fcr de\u011fildir, \u00e7\u00fcnk\u00fc o zaman, bir ba\u015fkas\u0131na g\u00f6re davran\u0131r\u201d; V. \u0130. Lenin\u2019in, \u201c\u0130nsan zihni, maddi d\u00fcnyay\u0131 yans\u0131tmakla kalmaz, onu de\u011fi\u015ftirir de,\u201d notlar\u0131ndan hareketle \u00f6zg\u00fcrle\u015fmenin d\u00fc\u015f\u00fcncede ba\u015flad\u0131\u011f\u0131ndan s\u00f6z edebiliriz\u2026<\/p>\n\n\n\n Bertrand Russell\u2019\u0131n, \u201cD\u00fc\u015f\u00fcnce cehennem \u00e7ukuruna bakar ve korkmaz… D\u00fc\u015f\u00fcnce harika ve h\u0131zl\u0131 ve \u00f6zg\u00fcrd\u00fcr, d\u00fcnyan\u0131n \u0131\u015f\u0131\u011f\u0131 ve insan\u0131n \u015fefli\u011fi\u201d\u2026<\/p>\n\n\n\n Albert Einstein\u2019\u0131n, \u201c\u0130nsan akl\u0131n s\u0131n\u0131rlar\u0131n\u0131 zorlamad\u0131k\u00e7a hi\u00e7bir \u015feye ula\u015famaz.\u201d \u201cBir insan\u0131n zek\u00e2s\u0131 verdi\u011fi cevaplardan de\u011fil; soraca\u011f\u0131 sorulardan anla\u015f\u0131l\u0131r\u201d\u2026<\/p>\n\n\n\n Nelson Mandela\u2019n\u0131n, \u201cBilge insanlar sessizken aptallar \u00e7o\u011fal\u0131r\u201d\u2026<\/p>\n\n\n\n Karl Marx\u2019\u0131n, \u201cBilmek, \u2018sa\u011fl\u0131kl\u0131 insan akl\u0131\u2019 ile alg\u0131lanan ger\u00e7eklerin hi\u00e7 de g\u00fcvenilir olmad\u0131\u011f\u0131n\u0131 anlamakla ba\u015flar\u201d\u2026<\/p>\n\n\n\n Albert Camus\u2019n\u00fcn, \u201cBir insan s\u00f6yledikleri kadar s\u00f6ylemedikleriyle de insanla\u015f\u0131r.\u201d \u201cCellatlar\u0131n taraf\u0131nda olmamak, d\u00fc\u015f\u00fcnen insanlar\u0131n i\u015fidir\u201d\u2026<\/p>\n\n\n\n Aldous Huxley\u2019in, \u201cD\u00fc\u015f\u00fcnmeyi bilmeyen insan her zaman ba\u015fkalar\u0131n\u0131n k\u00f6lesi olur,\u201d vurgular\u0131na birka\u00e7 \u015fey daha eklenmek gerekirse: \u00d6nemli olan insan(lar)\u0131n d\u00fc\u015f\u00fcnmeyi \u00f6\u011frenmesi ve d\u00fc\u015f\u00fcnceleri i\u00e7in risk alabilmesidir. Yani d\u00fc\u015f\u00fcnceler i\u00e7in, riske at\u0131lmayan hayat nafiledir.<\/p>\n\n\n\n D\u00fc\u015f\u00fcnce, tamamen, zihni olu\u015fturan bir insan eylemidir. \u0130nsan yaln\u0131zca s\u00f6ylediklerinden de\u011fil, sustuklar\u0131ndan da sorumluyken; ku\u015fku da, insan d\u00fc\u015f\u00fcncesinin eylemidir ve \u201cS\u0131radan ki\u015filerin kendi ba\u015flar\u0131na d\u00fc\u015f\u00fcnmeleri istenmez; \u00e7\u00fcnk\u00fc d\u00fc\u015f\u00fcnen insanlar\u0131 y\u00f6netmek g\u00fc\u00e7t\u00fcr,\u201d diye ekler Bertrand Russell.<\/p>\n\n\n\n \u0130nsan sadece d\u00fc\u015f\u00fcnebilen de\u011fil, ayn\u0131 zamanda ele\u015ftirel d\u00fc\u015f\u00fcnmensin gereklili\u011fini \u201ces\u201d ge\u00e7meyendir. Ya\u015fa(t\u0131l)d\u0131\u011f\u0131 gibi de\u011fil, d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fcne g\u00f6re ya\u015famal\u0131 insan. <\/p>\n\n\n\n Sadece ger\u00e7e\u011fin bilinmesi insanlar\u0131 \u00f6zg\u00fcr k\u0131larken; \u00f6zg\u00fcr d\u00fc\u015f\u00fcnce m\u00fccadelesi cehennem \u00e7ukuruna bakar ve korkmaz…<\/p>\n\n\n\n VI. AYRIM: M\u00dcCADELE, DAYANI\u015eMA, EYLEM, C\u00dcRRET<\/strong><\/p>\n\n\n\n T\u00fcm bunlar da sahip olduklar\u0131n\u0131n de\u011fil, fakat hen\u00fcz ger\u00e7ekle\u015ftiremediklerinin toplam\u0131 olan insan(l\u0131k)a m\u00fccadeleyi dayat\u0131yor. \u0130nsan(l\u0131k)\u0131n, u\u011frunda g\u00fcc\u00fcn\u00fc s\u0131nayaca\u011f\u0131 ama\u00e7lar\u0131 olmal\u0131d\u0131r, vard\u0131r her daim.<\/p>\n\n\n\n Hatay\u0131 a\u00e7\u0131k\u00e7a g\u00f6rmek insan\u0131 harekete ge\u00e7irirken; insan(l\u0131k) ancak d\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc fark ederse aya\u011fa kalkabilir. \u00c7\u00fcnk\u00fc insan(l\u0131k)\u0131n do\u011fal tutumu m\u00fccadeledir. <\/p>\n\n\n\n \u0130nsan(l\u0131k) inanma istek ve e\u011filimiyle de\u011fil, \u015f\u00fcphe ve itiraz etmeye yatk\u0131nl\u0131kla geli\u015fti. <\/p>\n\n\n\n Bu konuda \u201c\u0130nsanl\u0131k tarihi bir m\u00fccadeledir ama etnisiteler ya da bireyler de\u011fil, s\u0131n\u0131flar aras\u0131nda,\u201d der ve ekler Karl Marx: \u201c\u0130nsan kalman\u0131n tek yolu, insanl\u0131k d\u0131\u015f\u0131 bu sisteme kar\u015f\u0131 sava\u015fmakt\u0131r.\u201d<\/p>\n\n\n\n G\u00f6revimiz ya\u015fam\u0131 savunmak ve insan-hayvan-do\u011fay\u0131 yani t\u00fcm ya\u015famlar\u0131n gelece\u011fini g\u00fcvenceye kavu\u015fturmakt\u0131r. Adaletsiz bir sistemde insan haklar\u0131 ve e\u015fit adalet i\u00e7in s\u00fcrekli sava\u015fmay\u0131 b\u0131rakmal\u0131 ve e\u015fit haklar\u0131n tasar\u0131m\u0131n ayr\u0131lmaz bir par\u00e7as\u0131 oldu\u011fu bir toplum kurmaya ba\u015flamal\u0131y\u0131z.<\/p>\n\n\n\n Her insan, elinden gelenin en iyisini yaparak ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcrmek, korumak, savunmak i\u00e7in m\u00fccadele etmelidir. Milyonlarca insan ailelerini beslemek ya da ba\u015flar\u0131n\u0131n \u00fcst\u00fcne bir \u00e7at\u0131 koymak ya da doktora gitmek i\u00e7in para bulmak i\u00e7in m\u00fccadele ediyor. <\/p>\n\n\n\n \u0130nsanlar\u0131n bedelini ya\u015famlar\u0131yla \u00f6dedikleri \u015feyler de\u011ferlidir ve zaman hi\u00e7 bir \u015feyi de\u011fi\u015ftirmez, de\u011fi\u015fimi sa\u011flayan insanlard\u0131r. Bu da ekonomi-politik bir m\u00fccadeledir; Jacques Verges\u2019in, \u201cSiyasi m\u00fccadelede masum insan yoktur. D\u00fczeni korumak ya da ona sald\u0131rmak, hep kurban vermek anlam\u0131na gelir,\u201d vurgusuyla alt\u0131n\u0131 \u00e7izdi\u011fi \u00fczere\u2026<\/p>\n\n\n\n \u0130laveten: \u0130nsan(l\u0131k)\u0131n ger\u00e7ek karakteri ancak m\u00fccadele i\u00e7inde ortaya \u00e7\u0131karken; de\u011ferler insan haysiyetine hizmet ettikleri ve bunun m\u00fccadelesini s\u00fcrd\u00fcrd\u00fckleri kadar \u00f6nemlidir.<\/a>[66]<\/sup><\/a><\/p>\n\n\n\n Ayr\u0131ca insan(l\u0131k), do\u011fruyu \u015fans\u0131n merhametine b\u0131rakmay\u0131p; hakik\u00e2ti aramaktan vazge\u00e7memelidir.<\/a>[67]<\/sup><\/a><\/p>\n\n\n\n \u0130nsan(lar)\u0131n ac\u0131 ve a\u015fa\u011f\u0131lanmaya maruz b\u0131rak\u0131lmamas\u0131 i\u00e7in her zaman ezilenlerin taraf\u0131nda olunmal\u0131; \u201c\u0130nsanl\u0131k tarihi sadece gaddarl\u0131k tarihi de\u011fil, ayn\u0131 zamanda \u015fefkat, \u00f6zveri, cesaret, iyilikseverlik tarihidir,\u201d Howard Zinn\u2019nin alt\u0131n\u0131 \u00e7izdi\u011fi gibi.<\/p>\n\n\n\n Do\u011fru oldu\u011funa bilin\u00e7le ba\u011fland\u0131klar\u0131 i\u00e7in m\u00fccadele eden insan \u00f6zg\u00fcrd\u00fcr. Bu m\u00fccadeleyi s\u00fcrd\u00fcrenler ise elbette \u201cd\u00fczen\u201de ba\u015fkald\u0131ran \u201cuyumsuz\u201dlard\u0131r.<\/p>\n\n\n\n S\u00f6z konusu m\u00fccadele g\u00fczerg\u00e2h\u0131nda insan(l\u0131k)\u0131n kendini s\u00fcrekli irdelemesi, ele\u015ftirmesi ve olup bitene mant\u0131kla bakan pratik bir hayat s\u00fcrd\u00fcrmesi elzemdir.<\/p>\n\n\n\n \u00d6zetle: \u0130nsan(l\u0131k) onurlu olmakla m\u00fckelleftir; \u201cola\u011fan\u0131n s\u0131n\u0131r\u0131\u201d \u00f6tesine uzanmal\u0131d\u0131r c\u00fcreti; Karl Marx\u2019\u0131n, \u201c\u0130nsanlar tarihlerini kendileri yaparlar, ama onu serbest\u00e7e kendi se\u00e7tikleri par\u00e7alar\u0131 bir araya getirerek de\u011fil, dolays\u0131zca \u00f6nlerinde bulduklar\u0131, ge\u00e7mi\u015ften devreden verili ko\u015fullarda yaparlar. T\u00fcm g\u00f6\u00e7\u00fcp gitmi\u015f ku\u015faklar\u0131n olu\u015fturdu\u011fu gelenek, ya\u015fayanlar\u0131n beyinlerine bir k\u00e2bus gibi \u00e7\u00f6ker\u201d\u2026<\/p>\n\n\n\n Jean-Paul Sartre\u2019\u0131n, \u201cElbette \u015fu hep ge\u00e7erlidir: Bir \u015feyle m\u00fccadele etmek i\u00e7in kendini o m\u00fccadeleye d\u00f6n\u00fc\u015ft\u00fcrmek gereklidir; ba\u015fka bir deyi\u015fle, m\u00fccadele etti\u011fin \u015feyin tam z\u0131dd\u0131 olmak gereklidir, sadece ondan farkl\u0131 olmak yeterli de\u011fildir\u201d\u2026<\/a>[68]<\/sup><\/a><\/p>\n\n\n\n Martin Luther King\u2019in, \u201cBir insan\u0131 de\u011ferlendirmenin en iyi yolu, konforlu ve mant\u0131kl\u0131 bir ortamda nas\u0131l davrand\u0131\u011f\u0131na de\u011fil, m\u00fccadele ve uyu\u015fmazl\u0131k durumunda nas\u0131l bir duru\u015f sergiledi\u011fine bakmakt\u0131r\u201d…<\/p>\n\n\n\n Charles Bukowski\u2019nin, \u201cZor yola kolay insanlarla \u00e7\u0131kmak, en b\u00fcy\u00fck hatad\u0131r\u201d\u2026<\/p>\n\n\n\n Edmund Burke\u2019nin, \u201cK\u00f6t\u00fclerin ba\u015far\u0131l\u0131 olmas\u0131 i\u00e7in gerekli olan tek \u015fey, iyi insanlar\u0131n hi\u00e7bir \u015fey yapmamas\u0131d\u0131r\u201d\u2026<\/p>\n\n\n\n Noam Chomsky\u2019nin, \u201c\u0130nsanlar\u0131 pasif ve itaatk\u00e2r tutman\u0131n ak\u0131ll\u0131ca yolu, kabul edilebilir g\u00f6r\u00fc\u015f spektrumunu kesinlikle s\u0131n\u0131rlamak, ancak bu spektrum i\u00e7inde \u00e7ok canl\u0131 tart\u0131\u015fmalara izin vermektir. Sistemin varsay\u0131mlar\u0131 tart\u0131\u015fman\u0131n menziline koyulan s\u0131n\u0131rlarla peki\u015ftirilirken, insanlara \u00f6zg\u00fcr d\u00fc\u015f\u00fcnmenin devam etti\u011fi hissini veriyor\u201d\u2026<\/p>\n\n\n\n Wilhelm Reich\u2019\u0131n, \u201cAs\u0131l a\u00e7\u0131klanmas\u0131 gereken, neden a\u00e7 insan\u0131n \u00e7ald\u0131\u011f\u0131 ya da s\u00f6m\u00fcr\u00fclen adam\u0131n grev yapt\u0131\u011f\u0131 de\u011fil, neden a\u00e7 insanlar\u0131n \u00e7o\u011funun \u00e7almad\u0131\u011f\u0131 ve s\u00f6m\u00fcr\u00fclenlerin \u00e7o\u011funun greve gitmedi\u011fidir\u201d\u2026<\/p>\n\n\n\n Oscar Wilde\u2019\u0131n, \u201cNerede otorite varsa orada otoriteye direnen bir insan vard\u0131r\u201d\u2026<\/p>\n\n\n\n B\u00f6rkl\u00fcce Mustafa\u2019n\u0131n, \u201c\u00d6l\u00fcr m\u00fcy\u00fcz Biz ki, insanl\u0131\u011f\u0131n gelece\u011fi i\u00e7in kavga vermi\u015fiz. Ve dahi binlerin, milyonlar\u0131n kalbine girebilmi\u015fiz, hi\u00e7 \u00f6l\u00fcr m\u00fcy\u00fcz?\u201d\u2026<\/p>\n\n\n\n Halikarnas Bal\u0131k\u00e7\u0131s\u0131\u2019n\u0131n, \u201c\u00c7a\u011fda\u015fl\u0131\u011fa uzan\u0131rken egemenlerin de\u011fil, emek\u00e7i halk\u0131n yan\u0131nda olun, yurtseverlikle insanc\u0131l\u0131\u011f\u0131n\u0131z, evrensel bir s\u00f6m\u00fcr\u00fcs\u00fcz d\u00fcnya arzulas\u0131n\u201d\u2026<\/p>\n\n\n\n Max Frisch\u2019in, \u201c\u0130nsan ancak kaybetme cesareti g\u00f6sterdi\u011finde, her g\u00fcn\u00fc son g\u00fcn\u00fcym\u00fc\u015f gibi ya\u015fad\u0131\u011f\u0131nda ger\u00e7ekten ya\u015far\u201d\u2026<\/p>\n\n\n\n Margaret Mead\u2019in, \u201cK\u00fc\u00e7\u00fck bir grup d\u00fc\u015f\u00fcnceli, kendini adam\u0131\u015f yurtta\u015flar\u0131n d\u00fcnyay\u0131 de\u011fi\u015ftirebileceklerinden \u015f\u00fcpheniz olmas\u0131n. Asl\u0131na bakarsan\u0131z, d\u00fcnyay\u0131 de\u011fi\u015ftiren tek \u015fey bu,\u201d uyar\u0131lar\u0131 not edilip, d\u00fcnyay\u0131 yerinden oynatacak tek kald\u0131rac\u0131n i\u015f\u00e7i s\u0131n\u0131f\u0131 oldu\u011fu belleklere kaydedilmeli!<\/p>\n\n\n\n Malum \u00fczere Bertolt Brecht\u2019in, \u201c\u0130\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n insanl\u0131\u011fa kar\u015f\u0131 hi\u00e7bir borcu yoktur. \u0130nsanl\u0131k ona bor\u00e7ludur\u201d; V. \u0130. Lenin\u2019in, \u201c\u0130\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n kararl\u0131l\u0131\u011f\u0131, i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n \u2018teslim olmaktansa \u00f6lmek daha iyidir!\u2019 parolas\u0131na sars\u0131lmaz ba\u011fl\u0131l\u0131\u011f\u0131 sadece tarihsel bir fakt\u00f6r de\u011fil, ayn\u0131 zamanda belirleyici ve ona zafer kazand\u0131ran etkendir,\u201d dedikleri kapitalist toplumda insan(l\u0131k), iki t\u00fcrden olu\u015fur: \u0130\u015f\u00e7i s\u0131n\u0131f\u0131 (\u00fcretenler) ile burjuvalar (yok edenler)!<\/p>\n\n\n\n Evet Paul Eluard\u2019\u0131n, \u201cA\u00e7\u0131klamak, de\u011fi\u015ftirmek i\u00e7in d\u00fcnyay\u0131, birlik, umut, kavga gerek insanlara\u201d; Sait Faik Abas\u0131yan\u0131k\u2019\u0131n, \u201cBen bayraklar\u0131 de\u011fil insanlar\u0131 severim\u201d; Edip Cansever\u2019in, \u201c\u0130nsan\u0131n insandan ba\u015fka dayana\u011f\u0131 yok\u201d; \u201cBir kez olsun ayn\u0131 \u015feyleri hissetmeyi ba\u015farabilen iki insan birbirini hep anlayacakt\u0131r,\u201d<\/a>[69]<\/sup><\/a> vurgular\u0131yla m\u00fcsemma i\u015f\u00e7i s\u0131n\u0131f\u0131!<\/a>[70]<\/sup><\/a><\/p>\n\n\n\n Ku\u015fku yok: \u0130nsan(l\u0131k)\u0131n ortak de\u011ferleri egemenleri dedi\u011fi gibi din, dil, \u0131rk, bayrak gibi kavramlar de\u011fil, ac\u0131, keder, sevin\u00e7, a\u015fk, \u00f6zg\u00fcrl\u00fck, e\u015fitlik, karde\u015flik, dayan\u0131\u015fma vb\u2019i ger\u00e7ekleri ba\u011fr\u0131nda ta\u015f\u0131yan devrimci proletaryad\u0131r\u2026<\/p>\n\n\n\n Onunla insan(l\u0131k) i\u00e7in devrimci bir ba\u015flang\u0131\u00e7 yap\u0131p, yeni bir insan olu\u015fturmaya \u00e7al\u0131\u015fmal\u0131y\u0131z. \u00c7\u00fcnk\u00fc insan(l\u0131k) ba\u015fkalar\u0131n\u0131 iyile\u015ftirmeden kendini geli\u015ftiremez. \u201cZay\u0131f\u201d insanlar birle\u015fince g\u00fc\u00e7l\u00fc olurlar; \u201cHaz, kazan\u00e7 ve gurur d\u00fc\u015fk\u00fcnl\u00fc\u011f\u00fcnden daha al\u00e7ak hi\u00e7bir \u015fey yoktur. C\u00f6mertlikten, nezaketten, insan sevgisinden ve yard\u0131mseverlikten daha \u00fcst\u00fcn hi\u00e7bir \u015fey yoktur,\u201d<\/a>[71]<\/sup><\/a> ifadesindeki \u00fczere Epiktetos\u2019un.<\/p>\n\n\n\n Ku\u015fku yok: \u0130\u015f\u00e7i s\u0131n\u0131f\u0131 dayan\u0131\u015fmas\u0131n\u0131n c\u00fcretk\u00e2r eylemlili\u011fine muhtac\u0131z.<\/p>\n\n\n\n Bu u\u011furda s\u0131k\u0131nt\u0131 ve ac\u0131 \u00e7ekmek pahas\u0131na \u00e7aba, sab\u0131r, dayan\u0131kl\u0131l\u0131k, insan(l\u0131k)\u0131n gelece\u011fini bi\u00e7imlendirecektir; Claude Adrien Helvetius\u2019un, \u201cTutkular\u0131 olmayan her insan\u0131n i\u00e7inde hi\u00e7bir eylem ilkesi veya eylemde bulunma nedeni yoktur,\u201d s\u00f6zleriyle alt\u0131n\u0131 \u00e7izdi\u011fi gibi.<\/p>\n\n\n\n \u0130\u015f\u00e7i s\u0131n\u0131f\u0131 m\u00fccadelesinde insan(lar) cesur olduklar\u0131 \u00f6l\u00e7\u00fcde \u00f6zg\u00fcrle\u015febilir ve g\u00fc\u00e7l\u00fc bi\u00e7imde isterse ama\u00e7lar\u0131n\u0131 ger\u00e7ekle\u015ftirir. Evet, evet cesaret insan(l\u0131k)\u0131 \u00f6zg\u00fcrle\u015ftirir.<\/p>\n\n\n\n Cesaret insan(l\u0131k)\u0131n en de\u011ferli ancak en az bulunan erdemiyken; insan(l\u0131k) iki \u015fey i\u00e7in do\u011fmu\u015ftur: D\u00fc\u015f\u00fcnmek ve eyleme ge\u00e7mek! <\/p>\n\n\n\n En \u00e7ok bilene, konu\u015fana de\u011fil, en c\u00fcretk\u00e2ra muhtac\u0131z. \u00c7\u00fcnk\u00fc Karl Marx\u2019\u0131n, \u201cLanetlenmeyi g\u00f6ze almayan bir insan hi\u00e7bir \u015fey yapamaz\u201d; Nikos Kazantzakis\u2019in, \u201c\u0130nsan u\u00e7urumun kenar\u0131na varmadan kanatlanmaz,\u201d uyar\u0131lar\u0131 d\u00fcnyay\u0131 de\u011fi\u015ftirmeye talip insan(l\u0131k)\u0131n vazge\u00e7ilemezidir.<\/p>\n\n\n\n F\u0131rt\u0131nalar c\u00fcretk\u00e2r insan(lar)\u0131n denizi sevmesine engel olamazken; insan(l\u0131k) kendine inand\u0131\u011f\u0131nda, herkes ona inan\u0131p, onunla dayan\u0131\u015fmaya ge\u00e7ecektir.<\/p>\n\n\n\n Dayan\u0131\u015fma h\u00e2lindeki c\u00fcretk\u00e2r insan(l\u0131k)\u0131n kolektif eylemi ko\u015fullar\u0131 de\u011fi\u015ftirecek; tarih de ba\u015fkald\u0131ran insanlar\u0131n eseri olacakt\u0131r. Bu u\u011furda insan, kendini a\u015fand\u0131r; insan(lar) arac\u0131l\u0131\u011f\u0131yla ger\u00e7ekle\u015ftirilen de\u011fi\u015fimin ana motoru da s\u0131n\u0131f m\u00fccadelesidir.<\/p>\n\n\n\n Herkesin korktu\u011fu, \u00e7ekindi\u011fi insanlar var, bir de kimsenin korkutamad\u0131klar\u0131: C\u00fcretk\u00e2r insan(l\u0131k) odur! Ve o cesaretini kaybetmedi\u011fi s\u00fcrece yenilmi\u015f say\u0131lmaz; da\u011flar\u0131 oynatabileceklerine bilin\u00e7le inananlar bunu yaparlar; inanmayanlar ise yapamazlar. \u00c7\u00fcnk\u00fc hayatta kazanan insan(lar) daima \u201cYapabilirim ve yapabilece\u011fim,\u201d diye d\u00fc\u015f\u00fcn\u00fcr. Kaybedenler ise \u201cYapabilirdim ve yapmal\u0131yd\u0131m,\u201d teraneleriyle ge\u00e7irirler zamanlar\u0131n\u0131\u2026<\/p>\n\n\n\n \u00d6zetin \u00f6zeti: Abraham Lincoln\u2019\u00fcn, \u201cHi\u00e7bir \u015feyden asla vazge\u00e7me \u00e7\u00fcnk\u00fc vazge\u00e7enler yaln\u0131zca kaybedenlerdir\u201d\u2026<\/p>\n\n\n\n Friedrich Schiller\u2019in, \u201cGer\u00e7e\u011fin \u00f6tesine asla ge\u00e7meyen ki\u015fi, ger\u00e7e\u011fin \u00f6d\u00fcl\u00fcn\u00fc asla kazanamaz\u201d\u2026<\/p>\n\n\n\n Napoleon Hill\u2019in, \u201cE\u011fer bir insan kararl\u0131 de\u011filse hi\u00e7bir i\u015fte kayda de\u011fer bir ba\u015far\u0131 kazanamaz\u201d\u2026<\/p>\n\n\n\n Salman R\u00fc\u015fdi\u2019nin, \u201c\u0130nsanlar\u0131n hayatta kalmak i\u00e7in en b\u00fcy\u00fck \u015fans\u0131 diren\u00e7leri; hayal edilemeyecek olan\u0131n kar\u015f\u0131s\u0131na ge\u00e7ip g\u00f6zlerinin i\u00e7ine bakabilmeleri\u201d\u2026<\/p>\n\n\n\n Fred Armisen\u2019in, \u201cYapmak istedi\u011finiz bir \u015feyin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 s\u00f6yleyen insanlardan ka\u00e7\u0131n\u0131n\u201d\u2026<\/p>\n\n\n\n Romain Rolland\u2019\u0131n, \u201c\u0130nsan kendi ahl\u00e2ki g\u00fc\u00e7lerinin kayna\u011f\u0131n\u0131n yine kendisinde oldu\u011funa \u00f6ylesine i\u00e7ten ikna olmal\u0131 ki\u2026 umutsuzlu\u011fa hi\u00e7 d\u00fc\u015fmesin; o pespaye, baya\u011f\u0131 ruh h\u00e2llerine, k\u00f6t\u00fcmserli\u011fe ve iyimserli\u011fe hi\u00e7bir zaman kap\u0131lmas\u0131n. Benim kendi ruh h\u00e2lim, iki duyguyu sentezleyip onlar\u0131 a\u015f\u0131yor: Akl\u0131m k\u00f6t\u00fcmser, ama iradem iyimserdir. Kendimi ill\u00fczyonlara asla kapt\u0131rmad\u0131\u011f\u0131m i\u00e7in, nadiren hayal k\u0131r\u0131kl\u0131\u011f\u0131na u\u011frar\u0131m. Ucu buca\u011f\u0131 olmayan bir sab\u0131rla ku\u015fanm\u0131\u015f durumday\u0131m hep; pasif, at\u0131l t\u00fcrden de\u011fil de sebatla birle\u015fmi\u015f bir sab\u0131r bu\u201d\u2026<\/p>\n\n\n\n Babe Ruth\u2019un, \u201cHi\u00e7bir zaman vazge\u00e7meyen bir insan\u0131 yenmek \u00e7ok zordur\u201d\u2026<\/p>\n\n\n\n Mohsen Namjo\u2019nun, \u201cVe b\u0131rakarak bu d\u00fcnyan\u0131n t\u00fcm kand\u0131rmac\u0131lar\u0131n\u0131 kendimize insanca bir yol \u00e7izece\u011fiz. Gelmek isteyen ard\u0131m\u0131za d\u00fc\u015fecek\u201d\u2026<\/p>\n\n\n\n Ludwig Andreas Feuerbach\u2019\u0131n, \u201cSadece zavall\u0131 insanlar i\u00e7in d\u00fcnya zavall\u0131 ve sadece bo\u015flar i\u00e7in bo\u015f,\u201d deyi\u015flerindeki \u00fczere d\u00fcnya daima cesur omuzlar \u00fczerinde ileri ta\u015f\u0131n\u0131r ve d\u00fcnyay\u0131 Atlas gibi omuzlamak c\u00fcretk\u00e2rlar\u0131n i\u015fidir!<\/p>\n\n\n\n C\u00fcret, eylemliktir; eyleme ge\u00e7endir. S\u00f6zc\u00fckleri yetmez; insan(l\u0131k) yaparak g\u00f6stermeli, yaratmal\u0131d\u0131r.<\/p>\n\n\n\n Zygmunt Bauman, \u201cTarih, hukuk, ekonomi, siyasal bilimler, sosyoloji, hepsi de insan eylemlerini ve bunlar\u0131n sonu\u00e7lar\u0131n\u0131 tart\u0131\u015f\u0131r,\u201d derken \u00f6zg\u00fcrl\u00fck\/ e\u015fitlik, y\u00fczy\u0131llard\u0131r insan(l\u0131k)\u0131n u\u011fruna m\u00fccadele verip, eyleme ge\u00e7ti\u011fi hedeftir.<\/p>\n\n\n\n Eyleminin ahl\u00e2k\u0131ndan \u015f\u00fcphe etmemesi gereken insan(l\u0131k) eyleme ge\u00e7erek ilerlemedi\u011fi s\u00fcrece hi\u00e7bir \u015fey \u00f6\u011frenemez\/ de\u011fi\u015ftiremez. <\/p>\n\n\n\n \u0130nsan(lar)\u0131n \u201ciyi olmas\u0131n\u0131 beklememek\u201d yerine, onun k\u00f6t\u00fc olmas\u0131na yol a\u00e7an fakt\u00f6r\u00fc, kapitalizmi imk\u00e2ns\u0131z k\u0131lmal\u0131y\u0131z.<\/p>\n\n\n\n O h\u00e2lde Antoine de Saint Exup\u00e9ry\u2019inin, \u201c\u0130nsan i\u00e7in ger\u00e7ek, kendisini insan yapan \u015feydir,\u201d notunu d\u00fc\u015ft\u00fc\u011f\u00fc insan(l\u0131k)\u0131n nas\u0131l oldu\u011fu de\u011fil, nas\u0131l ya\u015fad\u0131\u011f\u0131 \u00f6nemlidir ve hi\u00e7bir \u015fey yapmayan insan(l\u0131k) asla hata yapmaz. Ancak \u00f6zg\u00fcrl\u00fc\u011f\u00fcn en b\u00fcy\u00fck tehdidi, hata yapmayan eylemsiz insanlard\u0131r.<\/a>[72]<\/sup><\/a><\/p>\n\n\n\n Oysa ba\u015fkald\u0131ran yarat\u0131c\u0131 insan(l\u0131k) \u201cBenim\u201d diyebilendir. Bu ba\u011flamda insan(l\u0131k)\u0131 oldu\u011fu gibi de\u011fil, olabilece\u011fi gibi d\u00fc\u015f\u00fcnmek gerek; insan(l\u0131k)\u0131n eylemleri, d\u00fc\u015f\u00fcncelerinin en iyi terc\u00fcman\u0131d\u0131r. Bunun i\u00e7in \u201cEylemsiz sol gevezelik, halka hi\u00e7bir \u015fey veremez!\u201d der Ulrike Meinhof.<\/p>\n\n\n\n \u00d6yleyse \u015fimdi Fernando Pessoa\u2019n\u0131n, \u201cNefret etti\u011fim iki \u015fey aras\u0131nda se\u00e7im yapmak zorunday\u0131m-ya akl\u0131m\u0131n tiksindi\u011fi d\u00fc\u015fleri se\u00e7ece\u011fim ya da duyular\u0131m\u0131 deh\u015fete d\u00fc\u015f\u00fcren eylemi; ba\u015fka bir deyi\u015fle, hamurumda hissedemedi\u011fim eylem ya da \u015fimdiye kadar hi\u00e7 kimsenin mayas\u0131nda olmayan d\u00fc\u015f. Sonu\u00e7 olarak her ikisinden de nefret etti\u011fime g\u00f6re tek \u00e7are se\u00e7im yapmamak, ama bazen ya d\u00fc\u015f kurmaya ya eyleme ge\u00e7meye mecbur kal\u0131yorum ki, o zaman da ikisini birbirine kar\u0131\u015ft\u0131r\u0131yorum\u201d; Howard Zinn\u2019in, \u201cZor durumdakilerin \u00e7\u0131\u011fl\u0131\u011f\u0131 her zaman hakl\u0131 olmayabilir fakat ona kulaklar\u0131n\u0131z\u0131 kapat\u0131rsan\u0131z hakk\u0131n ne oldu\u011funu asla \u00f6\u011frenemezsiniz,\u201d uyar\u0131lar\u0131n\u0131 \u201ces\u201d ge\u00e7meyen insan(l\u0131k) olmak ve kalmak kapitalizm ko\u015fullar\u0131nda \u00f6nemli b\u00fcy\u00fck bir ba\u015far\u0131d\u0131r.<\/p>\n\n\n\n VII. AYRIM: \u00c7\u00d6Z\u00dcM=\u0130SYAN! VEYA \u0130THAKA\u2019YA ULA\u015eMAK\u2026<\/strong><\/p>\n\n\n\n \u00c7\u00f6z\u00fcm i\u015f\u00e7i s\u0131n\u0131f\u0131n\u0131n s\u0131n\u0131fs\u0131z\/ s\u00f6m\u00fcr\u00fcs\u00fcz\/ s\u0131n\u0131rs\u0131z d\u00fcnyas\u0131 i\u00e7in milliyetimiz, insan(l\u0131k)t\u0131r \u00fctopyas\u0131n\u0131 hayata ge\u00e7irmekte;<\/a>[73]<\/sup><\/a> \u201c\u0130nsanlar, ancak \u00fcretime kar\u015f\u0131 \u00e7\u0131karak, insana yara\u015fan bir ba\u015fka \u00fcretim d\u00fczeni getirebilirler,\u201d Max Horkheimer\u2019in ifadesiyle\u2026<\/p>\n\n\n\n Yani Leo Huberman\u2019\u0131n, \u201cKuma\u015f, para kazanmak i\u00e7in de\u011fil, insanlara giysi sa\u011flamak i\u00e7in yap\u0131lacakt\u0131r; b\u00fct\u00fcn \u00f6teki mallar da \u00f6yle,\u201d diye tasvir etti\u011fi ufka ula\u015fmak i\u00e7in Nikos Kazantzakis\u2019in, \u201cHer insan\u0131n kendi delili\u011fi vard\u0131r; bana da \u00f6yle geliyor ki, en b\u00fcy\u00fck delilik, bir delili\u011fe sahip olmamakt\u0131r\u201d; William Faulkner\u2019in, \u201cAdaletsizli\u011fe, yalana ve a\u00e7g\u00f6zl\u00fcl\u00fc\u011fe kar\u015f\u0131 d\u00fcr\u00fcstl\u00fck, hakik\u00e2t ve \u015fefkat i\u00e7in sesinizi y\u00fckseltmekten asla korkmay\u0131n. D\u00fcnyan\u0131n her yerinden insanlar bunu yaparsa, ancak o zaman d\u00fcnya de\u011fi\u015fecektir,\u201d uyar\u0131lar\u0131 bir an dahi g\u00f6z ard\u0131 edilmemelidir!<\/p>\n\n\n\n Hat\u0131rlar m\u0131s\u0131n\u0131z? \u201cDon Quijote, at\u0131n\u0131n \u00fczerinde do\u011frulur ve u\u015fa\u011f\u0131 Sancho Panza\u2019ya, \u201c\u00dc\u00e7 b\u00fcy\u00fck devle sava\u015f\u0131yoruz. Adaletsizlik, cehalet ve korku!\u201d diye seslenir!<\/p>\n\n\n\n O g\u00fcnden bug\u00fcne esasta fazla bir \u015fey de\u011fi\u015fmedi; ezen\/ ezilen hiyerar\u015fisi de\u011fi\u015fik g\u00f6r\u00fcng\u00fc ve uygulamalar\u0131yla kar\u015f\u0131m\u0131zda ve h\u00e2l\u00e2 de\u011fi\u015ftirilmeyi bekliyorken; de\u011fi\u015fimin tek yolu, insan(lar)\u0131n siyasi s\u00fcrece daha fazla dahil olmalar\u0131 ve \u00f6znele\u015fmeleridir;<\/a>[74]<\/sup><\/a> \u201cSiyaset, kal\u0131n tahtalar\u0131 delmek gibi g\u00fc\u00e7 ve yava\u015f ilerleyen bir u\u011fra\u015ft\u0131r. Hem tutku ister, hem geni\u015f g\u00f6r\u00fc\u015fl\u00fcl\u00fck. T\u00fcm tarihsel deneyim \u015fu ger\u00e7e\u011fi kesinlikle do\u011frular: \u0130nsanl\u0131k hep imk\u00e2ns\u0131za eri\u015fmek istemeseydi, m\u00fcmk\u00fcn olana da ula\u015famazd\u0131. Ama bunu yapmak i\u00e7in de insan\u0131n bir \u00f6nder olmas\u0131, hatta s\u00f6zc\u00fc\u011f\u00fcn en ciddi anlam\u0131nda bir kahraman olmas\u0131 gerekir. \u00d6nder ya da kahraman olmayanlar ise, en b\u00fcy\u00fck umutsuzluk anlar\u0131nda bile cesareti ayakta tutacak bir y\u00fcreklili\u011fe sahip olmal\u0131d\u0131rlar,\u201d Max Weber\u2019in alt\u0131n\u0131 \u00e7izdi\u011fi \u00fczere\u2026<\/p>\n\n\n\n \u0130nsan(l\u0131k)\u0131 \u00f6znele\u015ftiren \u00f6zg\u00fcrl\u00fck m\u00fccadelesi sayesinde, k\u0131skan\u00e7l\u0131k, a\u00e7g\u00f6zl\u00fcl\u00fck ve rekabet duygular\u0131 yaratan s\u00f6m\u00fcr\u00fcn\u00fcn ortadan kald\u0131r\u0131lmas\u0131yla insan(lar)\u0131n ya\u015fam\u0131 anlaml\u0131 olacakt\u0131r. <\/p>\n\n\n\n Bu da \u00fccretli k\u00f6leli\u011fe kar\u015f\u0131 verilmesi gereken kavgad\u0131r; soru(n), yaln\u0131zca \u015fu ya da bu par\u00e7as\u0131yla ilgilenen insan(lar)ca \u00e7\u00f6z\u00fclemez. \u00c7\u00f6z\u00fcm topyek\u00fbndur: Kapitalist tahakk\u00fcm\u00fcn, s\u00f6m\u00fcr\u00fcn\u00fcn ve bask\u0131n\u0131n, yani insani \u00f6zg\u00fcrle\u015fmenin \u00f6n\u00fcndeki engellemelere \u201cHay\u0131r\u201d diyen e\u015fitlik\u00e7i \u00f6zg\u00fcrl\u00fck d\u0131\u015f\u0131nda bir \u00e7\u00f6z\u00fcm m\u00fcmk\u00fcn de\u011fildir; Leo Huberman, \u201cSosyalizm, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn ba\u015flang\u0131c\u0131d\u0131r. Sosyalizm, insanl\u0131\u011fa en b\u00fcy\u00fck ac\u0131lar\u0131 veren k\u00f6t\u00fcl\u00fcklerden kurtulmak demektir,\u201d derken ekler Walter Benjamin de: \u201c\u0130nsanlar\u0131 devrim yapmaya iten \u015fey; \u00f6zg\u00fcrle\u015fecek torunlar\u0131n\u0131n hayalleri de\u011fil, k\u00f6lele\u015ftirilmi\u015f atalar\u0131n\u0131n hat\u0131ralar\u0131d\u0131r\u201d!<\/p>\n\n\n\n \u00d6yleyse insan kendine d\u00f6nmeli. \u201cBen kimim, neyim, ne yap\u0131yorum; bunca y\u0131ld\u0131r yapt\u0131klar\u0131mla mutlu muyum, yoksa derin bir pi\u015fmanl\u0131k i\u00e7inde miyim?\u201d diye d\u00fc\u015f\u00fcnmeli; hi\u00e7 vakit yitirmeden eksi\u011fi gedi\u011fi d\u00fczeltmenin yollar\u0131n\u0131 ke\u015ffetmek i\u00e7in, ge\u00e7ip gitti\u011fi s\u00f6ylenen zamanlara d\u00f6nmeli.<\/p>\n\n\n\n Unuttu\u011fu \u015fiire ve \u015fark\u0131ya d\u00f6nmeli. Y\u00fcre\u011findeki s\u0131k\u0131nt\u0131y\u0131 payla\u015fman\u0131n, sevinci \u00f6tekilere aktarman\u0131n ba\u015fka yolu olmad\u0131\u011f\u0131 i\u00e7in, s\u00fcz\u00fclm\u00fc\u015f d\u00fc\u015f\u00fcnceleri ifade etmenin, insana ait olan her \u015feyi anlaman\u0131n yoluna d\u00f6nmeli. D\u00fc\u015f\u00fcnsel yoksullu\u011fu reddetmenin ba\u015fka \u00e7aresi yoktur \u00e7\u00fcnk\u00fc; tam da bu nedenle, paraya, borsaya, tahvile de\u011fil kendine, hayata d\u00f6nmeli insan. Yasamak i\u00e7in para bulmakta zorlananlar, ba\u015fka bir yoksullu\u011fun i\u00e7ine d\u00fc\u015f\u00fcnmemi\u015flerse e\u011fer, daha kolay d\u00f6nebilirler; ama h\u00fcz\u00fcnle hat\u0131rlayal\u0131m ki, \u00f6z\u00fcnde \u015fiir ve \u015fark\u0131 yoksa bir vakit kendine d\u00f6nemez insan. <\/p>\n\n\n\n Kavgaya d\u00f6nmeli. Haks\u0131zl\u0131klarla kavga etmekten vazge\u00e7en kendine d\u00f6nemez. Ayaklar uyu\u015fmu\u015f, kollar\u0131nda derman kalmam\u0131\u015f, y\u00fcre\u011findeki ate\u015f k\u00fcllenmi\u015f bile olsa, harekete ge\u00e7mek i\u00e7in k\u00fcl i\u00e7indeki o kor yeter. Kora d\u00f6nmeli \u00f6yleyse insan. \u0130yidir d\u00f6nmek, insan kendine d\u00f6n\u00fcyorsa. Yine de unutmamal\u0131; parlak giysilerin i\u00e7inde, yald\u0131zlanm\u0131\u015f k\u00f6hne d\u00fc\u015f\u00fcnceleri ceplere t\u0131k\u0131\u015ft\u0131rarak da d\u00f6n\u00fclebiliyor. D\u00f6n\u00fclebiliyor, ama kendine de\u011fil. Oysa insan do\u011faya, do\u011fan\u0131n bir par\u00e7as\u0131 olarak kendine, ge\u00e7mi\u015fteki ve gelecekteki anlam\u0131na, kavgaya, boyun e\u011fmemeye, isyana d\u00f6nmeli d\u00f6nebiliyorsa. <\/p>\n\n\n\n Ve eninde sonunda kendi \u015fehrine d\u00f6nmeli. \u201cNereye gitse pe\u015fi s\u0131ra gelen\u201d, usulca kendini yenileyen ve hep ayn\u0131 kalmay\u0131 bir \u015fekilde ba\u015faran kendi \u015fehrine d\u00f6nmeli insan. Ba\u015fka bir yere, ba\u015fka bir \u015fehre de\u011fil! Ama insan d\u00fc\u015f\u00fcnmeden edemiyor ya \u015fehir o \u015fehir de\u011filse, ya ihanet etmi\u015fse kendine ve sana, Kavafis sonunda d\u00f6nece\u011fi \u015fehri ve o \u015fehre giden uzun yolu ne g\u00fczel anlat\u0131yordu. \u015e\u00f6yle seslendi Cevat \u00c7apan\u2019n\u0131n T\u00fcrk\u00e7eye \u00e7evirdi\u011fi o \u00fcnl\u00fc \u0130thaka \u015fiirinde:<\/p>\n\n\n\n \u201c\u0130thaka\u2019ya do\u011fru yola \u00e7\u0131kt\u0131\u011f\u0131n zaman\/ dile ki uzun s\u00fcrs\u00fcn yolculu\u011fun\/ ser\u00fcven dolu bilgi dolu olsun\/ ne Lestrigonlardan kork\/ ne Kikloplardan, ne de \u00f6fkeli Poseidon\u2019dan\/ bunlar\u0131n hi\u00e7 biri \u00e7\u0131kmaz kar\u015f\u0131na\/ d\u00fc\u015flerin y\u00fcceyse g\u00f6vdeni ve ruhunu\/ ince bir heyecan sarm\u0131\u015fsa e\u011fer\/ ne Legistronlara rastlars\u0131n\/ ne Kikloplara ne azg\u0131n Poseidon\u2019a\u201d Ko\u015fulu sensin der gibi konu\u015fur sonra: \u201cOnlar\u0131 sen kendi ruhunda ta\u015f\u0131mad\u0131k\u00e7a\/ kendi ruhun onlar\u0131 dikmedik\u00e7e kar\u015f\u0131na\u201d Ve der ki sonra Kavafis, \u201cHi\u00e7 akl\u0131ndan \u00e7\u0131karma \u0130thaka\u2019y\u0131\/ oraya varmak senin ba\u015fl\u0131ca yazg\u0131n\/ ama yolculu\u011fu da tez bitirmeye kalkma sak\u0131n\/ vars\u0131n y\u0131llarca s\u00fcrs\u00fcn daha iyi\u201d \u201cSana bu g\u00fczel yolculu\u011fu verdi \u0130thaka\/ o olmasa yola hi\u00e7 \u00e7\u0131kmayacakt\u0131n\u201d Ve der ki bitirirken \u015fiirini: \u201cArt\u0131k elbette biliyorsundur\/ ne anlama geldi\u011fini \u0130thakalar\u0131n\u201d<\/a>[75]<\/sup><\/a><\/p>\n\n\n\n O h\u00e2lde \u0130thaka yolunda insan(lar) i\u00e7imizdeki \u201cAnne bak kral \u00e7\u0131plak\u201d diye hayk\u0131ran \u00e7ocu\u011fun c\u00fcretinden asla vazge\u00e7memeli\u2026<\/p>\n\n\n\n Antoine de Saint Exup\u00e9ry\u2019nin \u201cK\u00fc\u00e7\u00fck Prens\u201di, Samed Behrengi\u2019nin \u201cK\u00fc\u00e7\u00fck Kara Bal\u0131k\u201d\u0131, Mauro de Vasconcelos\u2019un \u201c\u015eeker Portakal\u0131\u201dn\u0131n Zeze\u2019si, Nikolay Ostrovski\u2019nin \u201cVe \u00c7eli\u011fe Su Verildi\u201dsindeki Pavel\u2019i olmaktan bir ad\u0131m geriye d\u00fc\u015fmemeli. Yani N\u00e2z\u0131m\u2019ca, \u201c\u00d6ylesine ciddiye alacaks\u0131n ki ya\u015famay\u0131,\/ yetmi\u015finde bile, mesela, zeytin dikeceksin,\u201d diyecek kadar kararl\u0131 olup, asla yorulmay\u0131p; \u201cAnnem her f\u0131rsatta \u00e7ocuklar\u0131na g\u00fcne\u015fe do\u011fru z\u0131plamalar\u0131n\u0131 \u00f6\u011f\u00fctlerdi. G\u00fcne\u015fe ula\u015famazd\u0131k ama hi\u00e7 olmazsa ayaklar\u0131m\u0131z yerden kesilirdi,\u201d diyen Neale Hurston\u2019un sat\u0131rlar\u0131 an\u0131msanmal\u0131.<\/p>\n\n\n\n Ya da John Lennon\u2019\u0131n, \u201cHayal et, m\u00fclkiyetin olmad\u0131\u011f\u0131n\u0131\/ Merak ediyorum, yapabilir misin?\/ H\u0131rsa ve a\u00e7g\u00f6zl\u00fcl\u00fc\u011fe gerek yok\/ \u0130nsanlar\u0131n hepsi karde\u015f\/ Hayal et, t\u00fcm insanlar\u0131n\/ T\u00fcm d\u00fcnyay\u0131 payla\u015ft\u0131\u011f\u0131n\u0131,\u201d diyen \u2018Imagine\u2019\u0131 hayk\u0131r\u0131lmal\u0131 y\u00fcksek sesle.<\/p>\n\n\n\n Evet insan(l\u0131k)\u0131 k\u00f6rl\u00fckten kurtarmak gerek. Bu da itiraz edip, \u00f6zg\u00fcr d\u00fc\u015f\u00fcnebilenler sayesinde olacakt\u0131r. Ve s\u00f6z konusu \u201cirade\u201d s\u0131radan insanda mevcut de\u011filken; daima \u00e7ocuk kalan, ba\u015fkald\u0131ranlarda vard\u0131r; William Thomas Gaddis\u2019in, \u201cGer\u00e7eklik, ona inanmay\u0131 b\u0131rakt\u0131\u011f\u0131mda yok olmay\u0131 reddeden \u015feydir,\u201d bi\u00e7iminde hat\u0131rlatt\u0131\u011f\u0131 \u00fczere!<\/p>\n\n\n\n Bunun i\u00e7in mucizeler beklemek yerine mucize olmak gerek. \u201c\u0130nsan olmak\u201d her zaman elimizdedir. \u0130nsan(lar)\u0131n se\u00e7imleri d\u00fcnyaya yans\u0131r ve de\u011fi\u015ftirir. \u00c7\u0131k\u0131\u015f\u0131 insan(l\u0131k) kendisi bulur, \u00e7\u0131k\u0131\u015f noktas\u0131 sipari\u015f beklentileriyle gel(e)mez.<\/p>\n\n\n\n \u201cB\u00fcy\u00fck i\u015fler\u201d insanlarla da\u011flar kar\u015f\u0131la\u015f\u0131nca g\u00fcndeme gelirken; yeni bir insan(l\u0131k)a ihtiyac\u0131m\u0131z var: Bireysel de\u011fil, toplumsal kurtulu\u015fa ba\u011flanan; d\u00fc\u015f\u00fcnen, tart\u0131\u015fan ve yaratanlara…<\/p>\n\n\n\n \u00d6yleyse bir kez daha aktaral\u0131m; Sait Faik Abas\u0131yan\u0131k\u2019\u0131n, \u201cD\u00fcnyay\u0131 g\u00fczellik kurtaracak, bir insan\u0131 sevmekle ba\u015flayacak her \u015fey\u201d\u2026<\/p>\n\n\n\n Albert Einstein\u2019\u0131n, \u201c\u0130nsan oldu\u011funuzu hat\u0131rlay\u0131n. Geriye kalan her \u015feyi unutsan\u0131z da olur\u201d\u2026<\/p>\n\n\n\n Thomas More\u2019un, \u201c\u00d6zel m\u00fclkiyet tamam\u0131yla terk edilmedik\u00e7e, mallar\u0131n e\u015fit ve adil bir y\u00f6ntemle da\u011f\u0131t\u0131lmas\u0131 ya da insanlar\u0131n ya\u015fam\u0131n\u0131n refaha kavu\u015fmas\u0131 olanaks\u0131zd\u0131r.\u201d \u201c\u0130nsanlar\u0131 mutlulu\u011fa ula\u015ft\u0131rman\u0131n tek yolu, e\u015fitlik ilkesini uygulamakt\u0131r\u201d\u2026<\/p>\n\n\n\n Emma Goldman\u2019\u0131n, \u201c\u0130nsan ger\u00e7ekten kurtulacaksa, kurtarmas\u0131 gereken \u015fey cennet de\u011fil, yery\u00fcz\u00fcd\u00fcr.\u201d \u201c\u0130nsanl\u0131k, kendisini ayaklar\u0131ndan cennetin ve cehennemin kap\u0131s\u0131na zincirleyen prangalar\u0131ndan kurtulmak zorundad\u0131r; bu sayede, yeniden uyanan ve ayd\u0131nlanan bilincinde, yerk\u00fcre \u00fcst\u00fcnde yeni bir d\u00fcnya kurmaya ba\u015flayabilir\u201d\u2026<\/p>\n\n\n\n Gilles Deleuze\u2019\u00fcn, \u201c\u0130nsanlar\u0131n tek umudu devrimci bir olu\u015fta yatmaktad\u0131r. Tek yol budur\u201d\u2026<\/p>\n\n\n\n Lysander Spooner\u2019in, \u201cDevrim hakk\u0131, bir h\u00fck\u00fcmet alt\u0131nda yasal bir hak de\u011fildir; bir h\u00fck\u00fcmeti devirmek sadece do\u011fal bir hakt\u0131r\u201d\u2026<\/p>\n\n\n\n \u0130nsan(lar)\u0131n ac\u0131ma de\u011fil, pes etmeme azmidir i\u015fe yarayan; do\u011fal ve de\u011fi\u015fmez hakk\u0131 bask\u0131ya direnmektir \u00e7\u00fcnk\u00fc.<\/p>\n\n\n\n \u0130nsan(l\u0131k)\u0131 ilerleten inanma istekleri de\u011fil, \u015f\u00fcphe edip, ba\u015fkald\u0131rma yetene\u011fidir. \u0130lerlemeyi, itiraz edenlere bor\u00e7luyuz. Kapitalizmin \u201cmemnun insanlar\u201d\u0131 de\u011fi\u015fiklik istemezler.<\/p>\n\n\n\n \u0130nsan\u0131 kapitalist g\u00f6steri d\u00fcnyas\u0131na malzeme olmaktan kurtaracak tek \u015fey, g\u00f6rkemli bir isyand\u0131r; Angela Davis\u2019in, \u201cKad\u0131nlar\u0131n ba\u015fkald\u0131rmas\u0131, insanl\u0131\u011f\u0131n ba\u015fkald\u0131rmas\u0131 demektir,\u201d diye alt\u0131n\u0131 \u00e7izdi\u011fi ger\u00e7e\u011fi unutmadan!<\/p>\n\n\n\n Elbette yeniden yaratmak i\u00e7in, \u00f6nce reddetmekle m\u00fckellef insan(l\u0131k) durmamal\u0131, s\u00fcrekli kendini yenilemelidir; yenilgiyi kabullenene kadar, hi\u00e7bir insan yenilemez.<\/p>\n\n\n\n \u00c7\u00fcnk\u00fc Albert Camus\u2019n\u00fcn, \u201c\u0130nsan, var olmak i\u00e7in ba\u015fkald\u0131rmak zorundad\u0131r\u201d\u2026<\/p>\n\n\n\n Sokrates\u2019in, \u201cD\u00fcr\u00fcst bir insan daima \u00e7ocuk kal\u0131r\u201d\u2026<\/p>\n\n\n\n Martin Heidegger\u2019in, \u201cYaln\u0131zca insanlar \u00f6l\u00fcr, di\u011ferleri telef olur\u201d\u2026<\/p>\n\n\n\n Juvenal\u2019\u0131n, \u201c\u0130syan bir \u00fcmit \u00e7\u0131\u011fl\u0131\u011f\u0131d\u0131r. \u00d6l\u00fc isyan etmez,\u201d dedikleri gibi incirlerini k\u0131ranlar ger\u00e7ek insan(lar)d\u0131r; Y\u0131lmaz Odaba\u015f\u0131\u2019\u0131n dizelerindeki \u00fczere:<\/p>\n\n\n\n \u201cBiz sesinden ba\u015fka soka\u011f\u0131<\/p>\n\n\n\n D\u00fc\u015f\u00fcnden ba\u015fka vatan\u0131 olmayanlar<\/p>\n\n\n\n Biz ya\u011fmurlarda \u015femsiyesiz y\u0131kananlar<\/p>\n\n\n\n Yak\u0131lanlar, yak\u0131nanlar<\/p>\n\n\n\n Biz lanetli ki\u015filer, \u00f6tekiler<\/p>\n\n\n\n Biz t\u00fcrk\u00fc s\u00f6yleyenler!<\/p>\n\n\n\n Biz s\u00fcrg\u00fcnler, kefensizler<\/p>\n\n\n\n Biz aylak g\u00fcnlerin upuzun \u015fark\u0131lar\u0131<\/p>\n\n\n\n Biz biat etmeyenler!\u201d<\/a>[76]<\/sup><\/a><\/p>\n\n\n\n TEMEL DEM\u0130RER.<\/p>\n\n\n\n N O T L A R<\/em><\/strong><\/p>\n\n\n\n <\/a>[1]<\/sup><\/a> 2 Mart 2024 tarihinde Kald\u0131ra\u00e7 Akademi\u2019nin \u0130stanbul\u2019da d\u00fczenledi\u011fi \u201cKapitalist Uygarl\u0131k Krizi: \u0130nsan(l\u0131k) H\u00e2l(ler)i ve \u00c7\u00fcr\u00fcme\u201d ba\u015fl\u0131kl\u0131 etkinlikte yap\u0131lan konu\u015fma\u2026 Rojnameya Newroz, Nisan 2024\u2026<\/p>\n\n\n\n <\/a>[2]<\/sup><\/a> Georg Wilhelm Friedrich Hegel.<\/p>\n\n\n\n