Bug\u00fcn sol hareketin \u00f6nemli bir b\u00f6l\u00fcm\u00fc, tarihsel olarak dayand\u0131\u011f\u0131 Marksist\u2013Leninist s\u0131n\u0131f analizinden uzakla\u015farak liberal, pop\u00fclist ve kimlik merkezli politikalara savrulmu\u015f durumdad\u0131r. Bu savrulma yaln\u0131zca teorik bir zay\u0131flama de\u011fil; ayn\u0131 zamanda devrimci perspektifin i\u00e7inin bo\u015falt\u0131lmas\u0131 anlam\u0131na gelmektedir. S\u0131n\u0131f m\u00fccadelesinin tarihsel merkezili\u011fi terk edilmekte, kapitalist \u00fcretim ili\u015fkilerinin yerine bireysel \u201c\u00f6zg\u00fcrl\u00fck\u201d ve \u201ctercih\u201d s\u00f6ylemleri ikame edilmektedir. Bu ideolojik \u00e7\u00f6z\u00fclmenin en g\u00f6r\u00fcn\u00fcr ve \u00e7arp\u0131c\u0131 \u00f6rneklerinden biri, fuhu\u015fun \u201cseks i\u015f\u00e7ili\u011fi\u201d kavram\u0131 alt\u0131nda yeniden adland\u0131r\u0131lmas\u0131 ve me\u015frula\u015ft\u0131r\u0131lmas\u0131d\u0131r.<\/p>\n\n\n\n
Son y\u0131llarda sol siyasal ve teorik alanda giderek yayg\u0131nla\u015fan bu s\u00f6ylem, s\u0131n\u0131f ideolojisinde ya\u015fanan derin bir sapman\u0131n ifadesi olarak ortaya \u00e7\u0131kmaktad\u0131r. Fuhu\u015f olgusu, kapitalist \u00fcretim ili\u015fkilerinden, m\u00fclks\u00fczle\u015ftirme s\u00fcre\u00e7lerinden ve s\u0131n\u0131fsal zorunluluklardan kopar\u0131larak; bireysel tercih, \u00f6znel karar ve piyasa i\u00e7i bir faaliyet bi\u00e7imi olarak sunulmaktad\u0131r. B\u00f6ylece kapitalizmin yaratt\u0131\u011f\u0131 en \u00e7\u0131plak s\u00f6m\u00fcr\u00fc ili\u015fkilerinden biri, ele\u015ftirilmesi ve ortadan kald\u0131r\u0131lmas\u0131 gereken tarihsel bir toplumsal ili\u015fki olmaktan \u00e7\u0131kar\u0131lmakta; d\u00fczenlenmesi, tan\u0131nmas\u0131 ve hukuki g\u00fcvence alt\u0131na al\u0131nmas\u0131 gereken bir \u201ci\u015f\u201d kategorisine indirgenmektedir.<\/p>\n\n\n\n
Marksist teori a\u00e7\u0131s\u0131ndan fuhu\u015f, bireysel bir davran\u0131\u015f bi\u00e7imi ya da k\u00fclt\u00fcrel bir tercih de\u011fildir. Fuhu\u015f, kapitalist toplumun yap\u0131sal e\u015fitsizliklerinin, s\u0131n\u0131fsal zorunluluklar\u0131n\u0131n ve metala\u015fma s\u00fcre\u00e7lerinin do\u011frudan bir \u00fcr\u00fcn\u00fcd\u00fcr. Bu nedenle fuhu\u015fun \u201ci\u015f\u201d olarak tan\u0131mlanmas\u0131, yaln\u0131zca terminolojik bir tercih de\u011fil; s\u0131n\u0131f perspektifinden bilin\u00e7li ya da bilin\u00e7siz bir kopu\u015fu ifade etmektedir. Bu kopu\u015f, kapitalizmin yaratt\u0131\u011f\u0131 ko\u015fullar\u0131 veri alarak onlar\u0131 d\u00f6n\u00fc\u015ft\u00fcrmek yerine normalle\u015ftiren bir ideolojik konumlan\u0131\u015fa i\u015faret eder.<\/p>\n\n\n\n
Liberal sol s\u00f6ylemin temelinde, s\u0131n\u0131fsal konumundan ve \u00fcretim ili\u015fkilerinden soyutlanm\u0131\u015f bir birey anlay\u0131\u015f\u0131 yer almaktad\u0131r. Bu anlay\u0131\u015fta birey, piyasa i\u00e7erisinde e\u015fit ko\u015fullarda karar veren, \u00f6zg\u00fcr tercihler yapan bir \u00f6zne olarak tasarlan\u0131r. Fuhu\u015fun \u201cseks i\u015f\u00e7ili\u011fi\u201d olarak savunulmas\u0131 da bu soyut birey varsay\u0131m\u0131na dayanmaktad\u0131r. Oysa Marx\u2019\u0131n ortaya koydu\u011fu \u00fczere, kapitalist toplumda \u00f6zg\u00fcrl\u00fck bi\u00e7imseldir; bireyin ger\u00e7ek hareket alan\u0131, \u00fcretim ara\u00e7lar\u0131ndan yoksun b\u0131rak\u0131lm\u0131\u015f olmas\u0131n\u0131n yaratt\u0131\u011f\u0131 maddi zorunluluklarla belirlenir. Emek g\u00fcc\u00fcn\u00fcn sat\u0131\u015f\u0131 gibi, bedenin sat\u0131\u015f\u0131 da \u00f6zg\u00fcr bir tercih de\u011fil; m\u00fclks\u00fczl\u00fc\u011f\u00fcn dayatt\u0131\u011f\u0131 tarihsel bir mecburiyettir.<\/p>\n\n\n\n
Kapitalist \u00fcretim tarz\u0131n\u0131n temel e\u011filimi, yaln\u0131zca emek g\u00fcc\u00fcn\u00fc de\u011fil, toplumsal ya\u015fam\u0131n t\u00fcm unsurlar\u0131n\u0131 meta ili\u015fkileri i\u00e7erisine \u00e7ekmektir. Marx, Kapital\u2019de meta \u00fcretiminin yayg\u0131nla\u015fmas\u0131yla birlikte insan ili\u015fkilerinin \u015feyler aras\u0131 ili\u015fkilere d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc ve insan\u0131n kendi etkinli\u011finin \u00fcr\u00fcnlerine yabanc\u0131la\u015ft\u0131\u011f\u0131n\u0131 a\u00e7\u0131k bi\u00e7imde ortaya koyar. 1844 El Yazmalar\u0131\u2019nda ise yabanc\u0131la\u015fman\u0131n, insan\u0131n kendi bedeniyle kurdu\u011fu ili\u015fkide de somutla\u015ft\u0131\u011f\u0131n\u0131 vurgular. Bu ba\u011flamda kad\u0131n bedeninin do\u011frudan piyasa ili\u015fkilerinin nesnesi h\u00e2line getirilmesi, yabanc\u0131la\u015fman\u0131n en ileri ve en \u00e7\u0131plak bi\u00e7imlerinden birini temsil etmektedir.<\/p>\n\n\n\n
Engels, Ailenin, \u00d6zel M\u00fclkiyetin ve Devletin K\u00f6keni adl\u0131 eserinde, kad\u0131n\u0131n tarihsel olarak \u00f6zel m\u00fclkiyetin geli\u015fimiyle birlikte ikincil bir konuma itildi\u011fini g\u00f6sterir. Burjuva toplumunda kad\u0131n, bir yandan \u00fcretim alan\u0131nda ucuz emek g\u00fcc\u00fc olarak s\u00f6m\u00fcr\u00fcl\u00fcrken, di\u011fer yandan aile ve cinsellik \u00fczerinden bir m\u00fclkiyet nesnesi olarak konumland\u0131r\u0131l\u0131r. Engels\u2019in burjuva evlili\u011fini, kad\u0131n\u0131n erkek taraf\u0131ndan sat\u0131n al\u0131nmas\u0131n\u0131n hukuki bi\u00e7imi olarak tan\u0131mlamas\u0131, kad\u0131n bedeninin kapitalist toplumda nas\u0131l sistematik bi\u00e7imde meta ili\u015fkileriyle ku\u015fat\u0131ld\u0131\u011f\u0131n\u0131 a\u00e7\u0131k\u00e7a ortaya koymaktad\u0131r. Bu \u00e7er\u00e7evede fuhu\u015f, Engels a\u00e7\u0131s\u0131ndan ahlaki bir sapma de\u011fil; m\u00fclkiyet ili\u015fkilerine dayal\u0131 burjuva toplumunun zorunlu bir tamamlay\u0131c\u0131s\u0131d\u0131r.<\/p>\n\n\n\n
Bu noktada liberal solun fuhu\u015fu \u201cseks i\u015f\u00e7ili\u011fi\u201d olarak adland\u0131rmas\u0131, kapitalizmin kad\u0131n bedenini meta h\u00e2line getirmesini do\u011fal ve ka\u00e7\u0131n\u0131lmaz kabul eden bir yakla\u015f\u0131m\u0131 yans\u0131tmaktad\u0131r. Sorun, kad\u0131n\u0131n bedenini hangi ko\u015fullarda ve nas\u0131l satt\u0131\u011f\u0131 de\u011fildir; as\u0131l sorun, bedenin sat\u0131labilir bir nesne h\u00e2line gelmesini m\u00fcmk\u00fcn k\u0131lan toplumsal ve s\u0131n\u0131fsal ili\u015fkilerin varl\u0131\u011f\u0131d\u0131r. Liberal sol s\u00f6ylem, bu ili\u015fkileri hedef almak yerine, metala\u015fmay\u0131 bireysel r\u0131za ve tercih kavramlar\u0131yla perdelemekte; s\u00f6m\u00fcr\u00fcn\u00fcn yap\u0131sal karakterini g\u00f6r\u00fcnmez k\u0131lmaktad\u0131r.<\/p>\n\n\n\n
Liberal sol literat\u00fcrde fuhu\u015f \u00e7o\u011fu zaman \u201c\u00f6znele\u015fme\u201d, \u201cg\u00fc\u00e7lenme\u201d ve \u201cbedensel \u00f6zerklik\u201d kavramlar\u0131yla savunulmaktad\u0131r. Ancak Marksist yabanc\u0131la\u015fma teorisi a\u00e7\u0131s\u0131ndan bedenin ge\u00e7im arac\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesi, \u00f6znenin g\u00fc\u00e7lenmesi de\u011fil; insan\u0131n kendi varl\u0131\u011f\u0131yla kurdu\u011fu ili\u015fkinin piyasa mant\u0131\u011f\u0131na tabi k\u0131l\u0131nmas\u0131 anlam\u0131na gelir. Bu durum, \u00f6zg\u00fcrle\u015fmenin de\u011fil; metala\u015fman\u0131n ve yabanc\u0131la\u015fman\u0131n derinle\u015fmesidir.<\/p>\n\n\n\n
Bu teorik sapma, siyasal d\u00fczlemde reformizmle tamamlanmaktad\u0131r. Lenin\u2019in reformizm ele\u015ftirisi, bu noktada belirleyici bir a\u00e7\u0131kl\u0131k sunar. Lenin\u2019e g\u00f6re kapitalist \u00fcretim ili\u015fkilerini veri kabul eden her siyaset, s\u00f6m\u00fcr\u00fcn\u00fcn nedenlerini de\u011fil sonu\u00e7lar\u0131n\u0131 y\u00f6netmeye indirgenir ve ka\u00e7\u0131n\u0131lmaz olarak burjuva d\u00fczeninin yeniden \u00fcretimine hizmet eder. \u201cZarar azaltma\u201d, \u201chukuki tan\u0131nma\u201d ve \u201cdaha g\u00fcvenli \u00e7al\u0131\u015fma ko\u015fullar\u0131\u201d s\u00f6ylemleri, bu reformist kabullenmenin g\u00fcncel bi\u00e7imleridir.<\/p>\n\n\n\n
Fuhu\u015fun d\u00fczenlenmesi ve \u201ci\u015f\u201d olarak tan\u0131nmas\u0131, onu yaratan yoksulluk, i\u015fsizlik, g\u00fcvencesizlik ve s\u0131n\u0131fsal e\u015fitsizlik ko\u015fullar\u0131n\u0131 ortadan kald\u0131rmaz. Aksine bu ko\u015fullar\u0131 kal\u0131c\u0131la\u015ft\u0131r\u0131r ve normalle\u015ftirir. Lenin\u2019in a\u00e7\u0131k\u00e7a vurgulad\u0131\u011f\u0131 gibi, s\u00f6m\u00fcr\u00fcy\u00fc d\u00fczenlemek, s\u00f6m\u00fcr\u00fcy\u00fc ortadan kald\u0131rmak anlam\u0131na gelmez. Liberal sol yakla\u015f\u0131m, s\u0131n\u0131f m\u00fccadelesinin hedefini kapitalist \u00fcretim ili\u015fkilerinin a\u015f\u0131lmas\u0131ndan uzakla\u015ft\u0131rarak, bu ili\u015fkilerle uyumlu h\u00e2le getirmektedir.<\/p>\n\n\n\n
Bu noktada Marx, Engels ve Lenin hatt\u0131ndaki teorik s\u00fcreklilik nettir. Marx, metala\u015fmay\u0131 kapitalizmin \u00f6z\u00fc olarak te\u015fhir eder. Engels, bu metala\u015fman\u0131n kad\u0131n \u00fczerindeki tarihsel ve toplumsal sonu\u00e7lar\u0131n\u0131 a\u00e7\u0131\u011fa \u00e7\u0131kar\u0131r. Lenin ise bu ili\u015fkileri veri kabul eden her siyasal \u00e7izginin reformist bir geri \u00e7ekilme oldu\u011funu g\u00f6sterir. \u201cSeks i\u015f\u00e7ili\u011fi\u201d s\u00f6ylemi, bu hatt\u0131n tam kar\u015f\u0131s\u0131nda konumlanmakta; kad\u0131n\u0131n meta olmaktan \u00e7\u0131kar\u0131lmas\u0131n\u0131 de\u011fil, meta olarak daha \u201ckorunakl\u0131\u201d bi\u00e7imde dola\u015f\u0131ma sokulmas\u0131n\u0131 savunmaktad\u0131r.<\/p>\n\n\n\n
Sonu\u00e7 olarak savundu\u011fumuz de\u011ferler ve kurmak istedi\u011fimiz s\u00f6m\u00fcr\u00fcs\u00fcz, \u00f6zg\u00fcr ve e\u015fit d\u00fcnyada insan bedeninin meta h\u00e2line getirilmesine yer yoktur. Sosyalist bir toplumda ne emek g\u00fcc\u00fc ne de insan bedeni al\u0131n\u0131p sat\u0131lan bir nesne olacakt\u0131r. Bu nedenle fuhu\u015fu \u201ci\u015f\u201d ya da \u201cmeslek\u201d olarak tan\u0131mlamak de\u011fil; onu do\u011furan s\u0131n\u0131fsal ve toplumsal ko\u015fullar\u0131 ortadan kald\u0131rmak devrimci bir g\u00f6revdir.<\/p>\n\n\n\n
Fuhu\u015fun \u201cseks i\u015f\u00e7ili\u011fi\u201d olarak adland\u0131r\u0131lmas\u0131, s\u0131n\u0131f ideolojisinde ya\u015fanan sapman\u0131n kavramsal ifadesidir. Sorun, bir adland\u0131rma meselesi de\u011fil; kapitalist \u00fcretim ili\u015fkilerinin kad\u0131n\u0131 ve insan bedenini meta h\u00e2line getirmesidir. Marksist\u2013Leninist perspektif a\u00e7\u0131s\u0131ndan devrimci tutum, bu metala\u015fmay\u0131 d\u00fczenlemek de\u011fil; onu m\u00fcmk\u00fcn k\u0131lan maddi ve s\u0131n\u0131fsal temelleri hedef almakt\u0131r. Kad\u0131n\u0131n meta olmad\u0131\u011f\u0131 bir toplumsal d\u00fczen, piyasa ili\u015fkilerinin de\u011fil, s\u0131n\u0131f m\u00fccadelesinin konusu olmak zorundad\u0131r.<\/p>\n\n\n\n
Fuhu\u015fun \u201cseks i\u015f\u00e7ili\u011fi\u201d olarak me\u015frula\u015ft\u0131r\u0131lmas\u0131, kapitalizmin ideolojik hegemonyas\u0131n\u0131n sol i\u00e7indeki yans\u0131malar\u0131ndan biridir. Bu yakla\u015f\u0131m, Marksist s\u0131n\u0131f analizini terk eden, sistemi d\u00f6n\u00fc\u015ft\u00fcrmek yerine onunla uzla\u015fan bir \u00e7izgiyi temsil etmektedir. Oysa ger\u00e7ek kurtulu\u015f, kavramlarda de\u011fil; \u00fcretim ili\u015fkilerinin k\u00f6kl\u00fc ve devrimci bi\u00e7imde d\u00f6n\u00fc\u015ft\u00fcr\u00fclmesindedir. Devrimci siyaset, s\u00f6m\u00fcr\u00fcy\u00fc yeniden adland\u0131rmakla de\u011fil, onu tarihin \u00e7\u00f6pl\u00fc\u011f\u00fcne g\u00f6ndermekle y\u00fck\u00fcml\u00fcd\u00fcr.<\/p>\n\n\n\n
Derya \u00d6zmen<\/p>\n","protected":false},"excerpt":{"rendered":"
Bug\u00fcn sol hareketin \u00f6nemli bir b\u00f6l\u00fcm\u00fc, tarihsel...<\/p>\n","protected":false},"author":3,"featured_media":8247,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[7,29],"tags":[],"manset":[],"class_list":["post-8246","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-makaleler","category-manset"],"_links":{"self":[{"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/posts\/8246","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/comments?post=8246"}],"version-history":[{"count":1,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/posts\/8246\/revisions"}],"predecessor-version":[{"id":8248,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/posts\/8246\/revisions\/8248"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/media\/8247"}],"wp:attachment":[{"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/media?parent=8246"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/categories?post=8246"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/tags?post=8246"},{"taxonomy":"manset","embeddable":true,"href":"https:\/\/kolektifmucadele1.org\/index.php\/wp-json\/wp\/v2\/manset?post=8246"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}