{"id":1976,"date":"2020-08-27T18:31:02","date_gmt":"2020-08-27T15:31:02","guid":{"rendered":"http:\/\/trockist.net\/?p=1976"},"modified":"2020-08-27T18:41:53","modified_gmt":"2020-08-27T15:41:53","slug":"trockinin-felsefe-defterlerinden-hegel-ve-diyalektik-notlari","status":"publish","type":"post","link":"https:\/\/trockist.net\/index.php\/2020\/08\/27\/trockinin-felsefe-defterlerinden-hegel-ve-diyalektik-notlari\/","title":{"rendered":"Tro\u00e7ki\u2019nin felsefe defterlerinden Hegel ve diyalektik notlar\u0131"},"content":{"rendered":"\n

Kaynak: <\/strong>Trotsky\u2019s Notebooks 1933-1935 \u2014 Writings on Lenin, Dialectics and Evolutionism<\/em>, Rus\u00e7a\u2019dan \u0130ngilizce\u2019ye \u00e7eviri: Philip Pomper, iUniverse, 1998.<\/p>\n\n\n\n

\u00c7eviri: <\/strong>Kaan G\u00fcnde\u015f<\/p>\n\n\n\n

2020 y\u0131l\u0131n\u0131n A\u011fustos ay\u0131, yaln\u0131zca Ekim Devrimi\u2019nin \u00f6nderlerinden ve D\u00f6rd\u00fcnc\u00fc Enternasyonal\u2019in kurucusu Lev Tro\u00e7ki\u2019nin katledili\u015finin 80. y\u0131ld\u00f6n\u00fcm\u00fcne ev sahipli\u011fi yapm\u0131yor. Bu y\u0131l\u0131n 27 A\u011fustos\u2019u ayn\u0131 zamanda, Marksizm\u2019in felsef\u00ee metodolojisini derinden etkilemi\u015f olan b\u00fcy\u00fck Alman filozofu Georg Wilhelm Friedrich Hegel\u2019in de do\u011fumunun 250. senesi. Genel olarak felsefe d\u00fcnyas\u0131nda yap\u0131lsalc\u0131, postmodern, analitik, pragmatist ve pozitivist ekoller taraf\u0131ndan, \u00f6zel olarak da sol i\u00e7i tart\u0131\u015fmalarda Bernsteinc\u0131l\u0131k, Stalinizm ve benzeri e\u011filimler taraf\u0131ndan tarihsel konumundan s\u00fcrg\u00fcn edilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015f olan bu b\u00fcy\u00fck dehan\u0131n \u00f6\u011fretisini anmak i\u00e7in, Tro\u00e7kist<\/em> Yay\u0131n Kurulu olarak, Hegel\u2019in en s\u0131k\u0131 ele\u015ftirel \u00f6\u011frencilerinden olan Lev Tro\u00e7ki\u2019nin 1933 ile 1935 seneleri aras\u0131nda Hegelci sistem ve diyalektik \u00fczerine ald\u0131\u011f\u0131 notlar\u0131 payla\u015fmaktan daha iyi bir yol olamayaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnd\u00fck. <\/p>\n\n\n\n

Tro\u00e7ki\u2019nin Felsefe Defterleri<\/em> ne Lenin\u2019in ilk emperyalist payla\u015f\u0131m sava\u015f\u0131 esnas\u0131nda ald\u0131\u011f\u0131 felsefe notlar\u0131 kadar, ne de Bol\u015fevik Parti ileri gelenlerinden olan Buharin\u2019in Stalin\u2019in zindanlar\u0131nda kaleme ald\u0131\u011f\u0131 diyalektik y\u00f6nteme dair felsef\u00ee arabeskler kadar tan\u0131n\u0131r olamad\u0131. Bunun ba\u015fl\u0131ca nedeni bu defterlerin tutuldu\u011fu Harvard \u00dcniversitesi\u2019nin Tro\u00e7ki ar\u015fivlerinin, 1980\u2019e kadar ara\u015ft\u0131rmac\u0131lara a\u00e7\u0131lmam\u0131\u015f olmas\u0131d\u0131r. Tro\u00e7ki ar\u015fivleri kamuya a\u00e7\u0131ld\u0131ktan sonra ise, b\u00fcy\u00fck devrimcinin milyonlarca adet ka\u011f\u0131d\u0131 bulan belgeleri ve el yazmalar\u0131 aras\u0131nda bu felsefe notlar\u0131n\u0131 bulmak seneler s\u00fcrm\u00fc\u015f ve dolay\u0131s\u0131yla da Felsefe Defterleri<\/em>\u2019nin ilk bas\u0131m\u0131 1998\u2019i bulmu\u015ftur. Defterlerin zengin i\u00e7eri\u011fi \u015fa\u015f\u0131rt\u0131c\u0131 ve hayranl\u0131k uyand\u0131r\u0131c\u0131d\u0131r. Tro\u00e7ki sayfalar boyunca, kendi d\u00fc\u015f\u00fcnceleriyle bir i\u00e7 diyalog kurarak Leninizm\u2019in politik ve felsef\u00ee k\u00f6kenlerini, Hegel\u2019in Kant ve Laplace sistemleri kar\u015f\u0131s\u0131ndaki pozisyonunu, kendi \u00e7a\u011f\u0131n\u0131n pozitivist al\u0131klar\u0131n\u0131n \u015fap\u015fall\u0131klar\u0131n\u0131, Darwinizm ile organik evrimin insan d\u00fc\u015f\u00fcncesinde a\u00e7t\u0131\u011f\u0131 olanaklar\u0131, Freud\u2019un psikanaliz y\u00f6nteminin neden diyalektik materyalizmin insan psikolojisine uygulanm\u0131\u015f bi\u00e7imi oldu\u011funu, erken d\u00f6nem Rus devrimci hareketinin ileri ve geri taraflar\u0131n\u0131 tart\u0131\u015f\u0131r. El yazmalar\u0131n\u0131n geneli Rus\u00e7a\u2019d\u0131r ancak orada veya burada Almanca veya Frans\u0131zca al\u0131nm\u0131\u015f notlar da mevcuttur. <\/p>\n\n\n\n

Tro\u00e7ki\u2019nin d\u00fc\u015f\u00fcnce ak\u0131\u015f\u0131n\u0131n bi\u00e7imini tahrif etmemek i\u00e7in biz Almanca ve Frans\u0131zca yaz\u0131lm\u0131\u015f, birka\u00e7 kelimeden olu\u015fan ufak notlar\u0131 oldu\u011fu gibi koruduk. Bununla birlikte notlar\u0131n deftere ge\u00e7irili\u015f bi\u00e7imine de sayg\u0131 duyduk. Tro\u00e7ki\u2019nin ortalad\u0131\u011f\u0131 kelimeleri ortalad\u0131k, yar\u0131m b\u0131rakt\u0131\u011f\u0131 c\u00fcmleleri yar\u0131m b\u0131rakt\u0131k ve bazen kurdu\u011fu c\u00fcmle soru c\u00fcmlesi olmasa da, c\u00fcmlenin sonuna soru i\u015fareti koydu\u011funda, bu noktalama i\u015faretlerini de olduklar\u0131 halleriyle muhafaza ettik. Okur Tro\u00e7ki\u2019nin Felsefe Defterleri<\/em>\u2019nin bir par\u00e7as\u0131n\u0131n T\u00fcrk\u00e7e\u2019ye ilk kez \u00e7evrildi\u011fini bilmeli. <\/p>\n\n\n\n

\u0130yi okumalar dileriz.<\/p>\n\n\n\n

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

Hegel defteri<\/strong><\/h4>\n\n\n\n

Hegel<\/em><\/p>\n\n\n\n

L. [Lenin] konusuna bak.<\/p>\n\n\n\n

\u201cDiyalekti\u011fi\u201d inkar edenler onu basit\u00e7e l\u00fczumsuz, d\u00fc\u015f\u00fcnceyle faydas\u0131z bir oyun olarak addederler. Pozitif bilimler yeterlidir! O halde pozitif bilimler saf matematik ile mant\u0131\u011f\u0131<\/em> d\u0131\u015flar m\u0131?<\/p>\n\n\n\n

Asl\u0131nda y\u00fcksek matemati\u011fin temel matematikle oldu\u011fu gibi, diyalektik de mant\u0131kla (formel) ba\u011flant\u0131l\u0131d\u0131r. <\/p>\n\n\n\n

Hegel\u2019in kendisi diyalekti\u011fi tam olarak mant\u0131k olarak, insan\u0131n bilme yetisinin bi\u00e7imlerinin bilimi olarak g\u00f6r\u00fcyordu ama Hegel\u2019de bu bi\u00e7imler d\u00fcnyan\u0131n i\u00e7inde geli\u015fti\u011fi bi\u00e7imlerdir, burada mant\u0131ksal bi\u00e7imler i\u00e7inde [d\u00fcnya] maddi i\u00e7eri\u011fini [ger\u00e7ekle\u015ftirir]. Diyalektik Hegel taraf\u0131ndan Wissenschaft der Logik<\/em> isimli eserde \u00f6zetlendi.<\/p>\n\n\n\n

Hegel a\u00e7\u0131s\u0131ndan diyalektik daha geni\u015f boyutlar\u0131n – uzayda ve zamanda – mant\u0131\u011f\u0131d\u0131r, evrensel mant\u0131kt\u0131r, evrenin nesnel mant\u0131\u011f\u0131d\u0131r. <\/p>\n\n\n\n

Kavram\u0131n kendisinin olumsuzlanmas\u0131<\/em><\/p>\n\n\n\n

Hayat\u0131n kuma\u015f\u0131n\u0131 karma\u015f\u0131k bir \u00f6rg\u00fc par\u00e7as\u0131 olarak g\u00f6z\u00fcm\u00fczde canlad\u0131r\u0131rsak, o zaman kavram\u0131<\/em> ayr\u0131 diki\u015flerle denk tutabiliriz. Her kavram ba\u011f\u0131ms\u0131z ve tamamlanm\u0131\u015f g\u00f6z\u00fck\u00fcr (formel mant\u0131k onlarla bu y\u00f6nde i\u015f yapar), ger\u00e7ekte ise her diki\u015fin, onu biti\u015fikteki diki\u015fe ba\u011flayan iki ucu vard\u0131r. [Diki\u015fin] ucundan \u00e7ekilirse s\u00f6k\u00fcl\u00fcr – kavram\u0131n, kendi sonsuzlu\u011fu<\/em> i\u00e7inde, kendi numaradan ba\u011f\u0131ms\u0131zl\u0131\u011f\u0131 i\u00e7inde diyalektik olumsuzlanmas\u0131<\/em>. <\/p>\n\n\n\n

Mant\u0131ksal s\u0131n\u0131fland\u0131rmaya g\u00f6re baz\u0131 nesneler (fenomen) s\u0131n\u0131rlarla kolayca k\u0131s\u0131tlanabilir, di\u011ferleri bize zorluklar sunar: Daha s\u0131k\u0131 bir ili\u015fki i\u00e7inde oraya veya buraya konabilirler (\u2026). Sistematik\u00e7ilerin \u00f6fkesini provoke edercesine, b\u00f6ylesine ge\u00e7i\u015f formlar\u0131 diyalektik\u00e7iler i\u00e7in istisnai bir \u015fekilde ilgi \u00e7ekicidir \u00e7\u00fcnk\u00fc onlar s\u0131n\u0131fland\u0131rman\u0131n k\u0131s\u0131tl\u0131 s\u0131n\u0131rlar\u0131n\u0131 parampar\u00e7a ederler, ya\u015fayan bir s\u00fcrecin ger\u00e7ek ba\u011flant\u0131lar\u0131n\u0131 ve ard\u0131\u015f\u0131kl\u0131\u011f\u0131n\u0131 meydana \u00e7\u0131kar\u0131rlar. <\/p>\n\n\n\n

Hegel\u2019e g\u00f6re varl\u0131k<\/em> ve d\u00fc\u015f\u00fcnce<\/em> \u00f6zde\u015ftir (mutlak idealizm). Materyalizm bu \u00f6zde\u015fli\u011fi<\/em> benimsemez – varl\u0131\u011f\u0131 d\u00fc\u015f\u00fcnceye \u00f6nceler. <\/p>\n\n\n\n

\u201cabstrakt, tot unbewegend\u201d (I, 43)<\/p>\n\n\n\n

Sehr gut!<\/p>\n\n\n\n

Hegel\u2019e g\u00f6re varl\u0131k ve d\u00fc\u015f\u00fcncenin \u00f6zde\u015fli\u011fi, nesnel ve \u00f6znel mant\u0131\u011f\u0131n \u00f6zde\u015fli\u011fini, onlar\u0131n nihai uyumunu belirtir. Materyalizm \u00f6znel ile nesnelin birbirine uygunlu\u011funu, onlar\u0131n birli\u011fini kabul eder ama onlar\u0131n \u00f6zde\u015fli\u011fini de\u011fil; di\u011fer bir deyi\u015fle, bilimsel g\u00f6r\u00fc\u015f\u00fcn (bilin\u00e7) ifadesi oldu\u011fu intizam\u0131n yaln\u0131zca mant\u0131ksal \u00e7er\u00e7evesini korumak i\u00e7in maddeyi kendi maddeselli\u011finden azat etmez.<\/p>\n\n\n\n

\u201cin ihrer Wahrheit das ist in ihrer Einheit\u201d<\/p>\n\n\n\n

                    I, 43<\/p>\n\n\n\n

Sehr gut!<\/p>\n\n\n\n

\u00d6\u011fretmenin doktrini, sadece tembel d\u00fc\u015f\u00fcnce i\u00e7in bir yast\u0131\u011fa d\u00f6n\u00fc\u015ft\u00fcr\u00fclen haz\u0131r sonu\u00e7lar \u00fczerinden ele al\u0131n\u0131yor. Hegel, Kant ve epigonlar\u0131 \u00fczerine. (I, 44)<\/p>\n\n\n\n

Kant\u2019tan Hegel\u2019e <\/em>(dualizmden monizme)<\/p>\n\n\n\n

Kant: Ak\u0131l kendi-kendine-yasa-koyucudur, kendi kavray\u0131\u015f\u0131n\u0131n ara\u00e7lar\u0131n\u0131 (kategoriler) kendisi in\u015fa eder; yaln\u0131zca bir \u015feyin kendi olarak varl\u0131\u011f\u0131<\/em> bilincin d\u0131\u015f\u0131nda bulunur.<\/p>\n\n\n\n

Hegel: Ama bir \u015feyin kendisi olarak varl\u0131\u011f\u0131 yaln\u0131zca ak\u0131l taraf\u0131ndan yarat\u0131lm\u0131\u015f bir mant\u0131ksal soyutlamad\u0131r; sonu\u00e7 olarak Akl\u0131n haricinde hi\u00e7bir \u015fey var de\u011fildir. <\/p>\n\n\n\n

\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014-<\/p>\n\n\n\n

Hegel\u2019in mutlak idealizminin<\/em> de kendi-kendine-yasa-koyucu bir solipsizm<\/em> oldu\u011funu s\u00f6ylemek m\u00fcmk\u00fcn m\u00fcd\u00fcr? <\/p>\n\n\n\n

Kavram<\/em> – kapal\u0131 bir daire de\u011fildir, ama bir d\u00f6ng\u00fcd\u00fcr, bir taraf\u0131 ge\u00e7mi\u015fe do\u011fru hareket eder, di\u011fer taraf\u0131 – gelece\u011fe do\u011fru.<\/p>\n\n\n\n

E\u011fer \u00e7eki\u015ftirirseniz d\u00f6ng\u00fcy\u00fc k\u0131rabilirsiniz, ama ayn\u0131 zamanda onu d\u00fc\u011f\u00fcmleyebilirsiniz de. (Bu daha \u00f6nce bir kere s\u00f6ylenmi\u015fti!!)<\/p>\n\n\n\n

Mikhailovskii ve di\u011ferleri \u00fc\u00e7l\u00fcl\u00fc\u011f\u00fc ge\u00e7mi\u015f<\/em>, \u015fimdi<\/em> ve gelecek<\/em> \u00fczerinden anl\u0131yorlar. Burada ger\u00e7e\u011fin bir g\u00f6lgesi mevcut ama sadece g\u00f6lgesi. Kavramsalla\u015ft\u0131rmam\u0131z s\u00fcre\u00e7leri<\/em> yans\u0131t\u0131r, [bu s\u00fcre\u00e7leri] \u201cnesnelere<\/em>\u201d d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. Bir kavram\u0131n olu\u015fturulmas\u0131 i\u00e7in \u015fimdinin her t\u00fcr\u00fc elveri\u015fli de\u011fildir; s\u00fcrecin kal\u0131c\u0131 bir temsilini olu\u015fturmak i\u00e7in, onun belirli bir stabilizasyonu<\/em> gereklidir. Bilincin eylemi b\u00f6ylece stabilizasyonu haz\u0131rlayan ge\u00e7mi\u015ften bir kopu\u015ftur. Kavramsalla\u015ft\u0131rmalar\u0131m\u0131z\u0131n \u201cen dayan\u0131kl\u0131\u201d olan\u0131, g\u00fcndelik ortam\u0131m\u0131z\u0131n nesnelerinin \u201cen dayan\u0131kl\u0131\u201d olan\u0131 olan d\u00fcnya kavram\u0131m\u0131z, g\u00fcne\u015f sisteminin devrimci olu\u015fumuyla mutlak bir kopu\u015fa dayanmaktad\u0131r. Kavram muhafazakard\u0131r. Onun muhafazakarl\u0131\u011f\u0131 a.) faydac\u0131 amac\u0131ndan, b.) t\u0131pk\u0131 insanl\u0131k gibi bir ki\u015finin haf\u0131zas\u0131n\u0131n da k\u0131sa olmas\u0131 ger\u00e7e\u011finden kaynaklan\u0131r. <\/p>\n\n\n\n

Dolay\u0131s\u0131yla \u00fc\u00e7l\u00fcl\u00fck, birbirinden farkl\u0131la\u015fmam\u0131\u015f ge\u00e7mi\u015f, \u015fu an ve gelecekle uygunluk g\u00f6stermez ama s\u00fcrecin geli\u015fen etaplar\u0131yla [uygunluk g\u00f6sterir],<\/p>\n\n\n\n

\u0130kinci Defter\u2019den pasajlar<\/strong><\/h4>\n\n\n\n

(\u2026)<\/p>\n\n\n\n

Diyalektik <\/em><\/p>\n\n\n\n

Niceli\u011fin niteli\u011fe d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fcn diyalekti\u011fin temel yasas\u0131 oldu\u011fu anla\u015f\u0131lmal\u0131<\/em> \u00e7\u00fcnk\u00fc o bize, evrimci s\u00fcre\u00e7lerin genel form\u00fcl\u00fcn\u00fc veriyor – do\u011fan\u0131n oldu\u011fu gibi toplumun da. <\/p>\n\n\n\n

Kavrama yetisi \u015feylerin farkl\u0131la\u015ft\u0131r\u0131lmas\u0131yla, onlar\u0131n birbirleriyle olan kar\u015f\u0131tl\u0131klar\u0131yla, onlar\u0131n niteliksel farkl\u0131l\u0131klar\u0131n\u0131n s\u0131n\u0131fland\u0131r\u0131lmas\u0131yla ba\u015flar. Niceliksel tan\u0131mlar ba\u011f\u0131ms\u0131z tikellerle i\u015fler, sonu\u00e7 olarak onlar nitel tan\u0131mlara (be\u015f parmak, on y\u0131l, y\u00fcz amper) ba\u011fl\u0131d\u0131rlar. <\/p>\n\n\n\n

Pratik d\u00fc\u015f\u00fcnce bu s\u0131n\u0131rlar i\u00e7inde ya\u015far. Bir s\u0131\u011f\u0131r t\u00fcccar\u0131 i\u00e7in inek inektir; t\u00fcccar yaln\u0131zca ine\u011fin memelerinin bireysel nitelikleriyle ilgilenir. Kendisinin pratik bak\u0131\u015f a\u00e7\u0131s\u0131ndan inekle amip aras\u0131ndaki genetik ba\u011flara ilgisizdir. <\/p>\n\n\n\n

Atom teorisinin bak\u0131\u015f a\u00e7\u0131s\u0131ndan evreni ele al\u0131rsak, o zaman evren bize niceli\u011fin niteli\u011fe d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fcn ve bunun tersinin devasa bir laboratuar\u0131 gibi g\u00f6z\u00fck\u00fcr. <\/p>\n\n\n\n

Bunu kabullenmek m\u00fcmk\u00fcnd\u00fcr ancak birisinin d\u00fc\u015f\u00fcncesinin temel ilkesi k\u0131lmak noktas\u0131nda ba\u015far\u0131s\u0131z olmak da olas\u0131d\u0131r. Daha y\u00fcksek ilkelere, insanl\u0131\u011f\u0131n \u00f6z\u00fcnde bulunan ahlak kurallar\u0131na inanan baz\u0131lar\u0131 var ki onlar Kant-Laplace d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fc \u0130ncil ile ilgili inan\u00e7larla ve yar\u0131-inan\u00e7larla birle\u015ftiriyorlar ve bir yandan da kendilerini Darwinist diye pazarl\u0131yorlar. <\/p>\n\n\n\n

Evreni – herhangi bir istisna olmaks\u0131z\u0131n – olu\u015fum ile d\u00f6n\u00fc\u015f\u00fcm\u00fcn bir \u00fcr\u00fcn\u00fc olarak g\u00f6r\u00fcyoruz, bilin\u00e7li bir varl\u0131\u011f\u0131n meyvesi olarak de\u011fil. Evreni b\u00f6yle g\u00f6rd\u00fc\u011f\u00fcm\u00fcz i\u00e7in niceli\u011fin niteli\u011fe d\u00f6n\u00fc\u015f\u00fcm\u00fc evrensel bir de\u011fere sahip.<\/p>\n\n\n\n

\u015e\u00fcphesiz Hegel\u2019in kendisi niceli\u011fin niteli\u011fe d\u00f6n\u00fc\u015f\u00fcm\u00fc yasas\u0131na tamamen hak etti\u011fi \u00fcst\u00fcn de\u011feri vermedi. Hegel’in dayand\u0131\u011f\u0131 Kant-Laplace teorisiydi ancak Darwinizm\u2019i de Marksizm\u2019i de bilmiyordu. Diyalektik\u00e7i Hegel\u2019in Prusya devletini mutlak \u0130dea\u2019n\u0131n v\u00fccut bulmas\u0131 olarak de\u011ferlendirdi\u011fini hat\u0131rlamak kesinlikle yeterli olacakt\u0131r.<\/p>\n\n\n\n

Hegel\u2019i takip ederek Engels, mutlak ve de\u011fi\u015fmez kategorilerle d\u00fc\u015f\u00fcnenlere, yani d\u00fcnyay\u0131 de\u011fi\u015fmez niteliklerin k\u00fcmele\u015fmeleri olarak g\u00f6rselle\u015ftirenlere metafizik\u00e7iler ismini verdi. <\/p>\n\n\n\n

Az veya \u00e7ok saf bi\u00e7imiyle \u201cmetafizik\u201d d\u00fc\u015f\u00fcnme belki de yaln\u0131zca yabanilerde vard\u0131. Uygar halklar aras\u0131nda eklektisizm y\u00f6netimde. \u201cEvrimin\u201d, \u201cgeli\u015fimin\u201d yasalar\u0131 her \u015fey hesaba kat\u0131l\u0131rsa kar\u015f\u0131l\u0131k buluyor ama onlardan ba\u011f\u0131ms\u0131z olarak birka\u00e7 mutlak kategori de kabul ediliyor – ekonomi alan\u0131nda (\u00f6zel m\u00fclkiyet), politikada (demokrasi, yurtseverlik), ahlakta (kategorik emperatif).<\/p>\n\n\n\n

Bug\u00fcnk\u00fc durumda Anglo-Sakson d\u00fc\u015f\u00fcnce ampirizmin muhafazas\u0131d\u0131r. <\/p>\n\n\n\n

\u0130ngiliz akademisyenin kafas\u0131nda, t\u0131pk\u0131 k\u00fct\u00fcphanesinin raflar\u0131nda oldu\u011fu gibi Darwin ile \u0130ncil birbirlerini rahats\u0131z etmeksizin yan yana durmaktad\u0131r. Anglo-Sakson d\u00fc\u015f\u00fcnme bi\u00e7imi su ge\u00e7irmez b\u00f6lmelerin sistemine g\u00f6re kurulmu\u015ftur. Buradan muhafazakar Anglo-Sakson d\u00fcnyas\u0131nda, b\u00fct\u00fcn su ge\u00e7irmez b\u00f6lmeleri yok eden diyalektik d\u00fc\u015f\u00fcnceye en inat\u00e7\u0131 muhalefet do\u011fmu\u015ftur.<\/p>\n\n\n\n

\u201cKendi kar\u015f\u0131t\u0131na d\u00f6n\u00fc\u015fme\u201d<\/em><\/p>\n\n\n\n

Vernunft wird Unsinn<\/p>\n\n\n\n

Wohltat \u2014 Plage<\/p>\n\n\n\n

Fenomeni g\u00f6r\u00fcn\u00fc\u015f\u00fc veya kar\u015f\u0131t\u0131 uyar\u0131nca g\u00f6zlemlemek, onlar\u0131 kendi niteli\u011fi<\/em> uyar\u0131nca g\u00f6rmek demektir. <\/p>\n\n\n\n

Niteli\u011fin niceli\u011fe d\u00f6n\u00fc\u015f\u00fcm\u00fc ve bunun tersi, bir niceli\u011fin bir ba\u015fka niceli\u011fe d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc \u00f6ng\u00f6r\u00fcr. <\/p>\n\n\n\n

Freud\u2019a bak. <\/em><\/p>\n\n\n\n

\u0130lkel dillerde b\u00fcy\u00fck ve k\u00fc\u00e7\u00fck, y\u00fcksek ve a\u015fa\u011f\u0131 ve benzerleri yaln\u0131zca bir kelimeyle<\/em> ifade edilir ve b\u00fcy\u00fckle k\u00fc\u00e7\u00fck aras\u0131ndaki kar\u015f\u0131tl\u0131k da jestlerle, tonlamayla, vs. ifade edilir. Ba\u015fka bir deyi\u015fle dil geli\u015fim a\u015famas\u0131ndayken, yaln\u0131zca genel bir karaktere sahipti ve birbirlerine kar\u015f\u0131t nitelikleri niceliksel farklara d\u00f6n\u00fc\u015ft\u00fcr\u00fcyordu. <\/p>\n\n\n\n

Tam olarak ayn\u0131 \u015fey tatl\u0131 ve ac\u0131 kavramlar\u0131na da uyguland\u0131 ve daha sonra da iyi ile k\u00f6t\u00fcye, zenginlik ile yoksullu\u011fa, vs. <\/p>\n\n\n\n

\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014<\/p>\n\n\n\n

Bu soyut form\u00fcllerde hareketin, de\u011fi\u015fimin, cennetin y\u0131ld\u0131zlar\u0131n\u0131n d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fcn, d\u00fcnyan\u0131n, do\u011fan\u0131n ve insan toplumunun en genel yasalar\u0131na (bi\u00e7imlerine) sahibiz.<\/p>\n\n\n\n

Bu, bir rejimden di\u011ferine ge\u00e7i\u015fin mant\u0131ksal (diyalektik) bi\u00e7imleridir. Ancak b\u00f6ylesine genel olan bir bi\u00e7imde, bu yaln\u0131zca bir olas\u0131l\u0131k meselesi.\u00a0<\/p>\n\n\n\n

Soyut bir olas\u0131l\u0131\u011f\u0131n somut bir ihtiyaca d\u00f6n\u00fc\u015f\u00fcm\u00fc<\/em> (yine diyalekti\u011fin \u00f6nemli bir yasas\u0131), her defas\u0131nda  belirli maddi ko\u015fullar\u0131n bir bile\u015fimi olarak tarif edilir? B\u00f6ylece feodal s\u0131n\u0131flar \u00fczerindeki bir burjuva zafer olas\u0131l\u0131\u011f\u0131ndan zaferin kendisine kadar \u00e7e\u015fitli zaman aral\u0131klar\u0131 vard\u0131 ve zafer s\u0131k s\u0131k bir yar\u0131-zafer gibi g\u00f6z\u00fckt\u00fc. <\/p>\n\n\n\n

Bir olas\u0131l\u0131\u011f\u0131n bir ihtiya\u00e7 haline gelebilmesi i\u00e7in, kimi fakt\u00f6rlerin kar\u015f\u0131l\u0131kl\u0131 olarak g\u00fc\u00e7lenmesi ve kimilerinin de zay\u0131flamas\u0131, g\u00fc\u00e7lenenler ile zay\u0131flayanlar\u0131n aras\u0131nda belirli i\u00e7sel ili\u015fkilerin olmas\u0131 gerekir. Ba\u015fka bir ifadeyle: Birbirine ba\u011flanm\u0131\u015f birka\u00e7 dizi niceliksel de\u011fi\u015fimin g\u00fc\u00e7lerin yeni bir grupla\u015fmas\u0131 i\u00e7in yolu haz\u0131rlamas\u0131 gerekir. <\/p>\n\n\n\n

B\u00f6ylece olas\u0131l\u0131\u011f\u0131n ihtiyaca d\u00f6n\u00fc\u015f\u00fcm\u00fc yasas\u0131 \u2014 son tahlilde \u2014 niceli\u011fin niteli\u011fi yasas\u0131na g\u00f6t\u00fcr\u00fcr. <\/p>\n","protected":false},"excerpt":{"rendered":"

Kaynak: Trotsky\u2019s Notebooks 1933-1935 \u2014 Writings on Lenin, Dialectics and Evolutionism, Rus\u00e7a\u2019dan \u0130ngilizce\u2019ye \u00e7eviri: Philip Pomper, iUniverse, 1998. \u00c7eviri: Kaan G\u00fcnde\u015f 2020 y\u0131l\u0131n\u0131n A\u011fustos ay\u0131, yaln\u0131zca Ekim Devrimi\u2019nin \u00f6nderlerinden ve D\u00f6rd\u00fcnc\u00fc Enternasyonal\u2019in kurucusu Lev Tro\u00e7ki\u2019nin katledili\u015finin 80. y\u0131ld\u00f6n\u00fcm\u00fcne ev sahipli\u011fi yapm\u0131yor. Bu y\u0131l\u0131n 27 A\u011fustos\u2019u ayn\u0131 zamanda, Marksizm\u2019in felsef\u00ee metodolojisini derinden etkilemi\u015f olan b\u00fcy\u00fck Alman […]<\/p>\n","protected":false},"author":14,"featured_media":1979,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_exactmetrics_skip_tracking":false,"_exactmetrics_sitenote_active":false,"_exactmetrics_sitenote_note":"","_exactmetrics_sitenote_category":0,"footnotes":""},"categories":[706,959],"tags":[870,972,880,973,766,961,962],"class_list":["post-1976","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-felsefe","category-lev-trocki","tag-diyalektik","tag-g-w-f-hegel","tag-hegel","tag-hegel-defterleri","tag-lev-trocki","tag-trocki-yasiyor","tag-trocki2020"],"_links":{"self":[{"href":"https:\/\/trockist.net\/index.php\/wp-json\/wp\/v2\/posts\/1976","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/trockist.net\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/trockist.net\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/trockist.net\/index.php\/wp-json\/wp\/v2\/users\/14"}],"replies":[{"embeddable":true,"href":"https:\/\/trockist.net\/index.php\/wp-json\/wp\/v2\/comments?post=1976"}],"version-history":[{"count":3,"href":"https:\/\/trockist.net\/index.php\/wp-json\/wp\/v2\/posts\/1976\/revisions"}],"predecessor-version":[{"id":1982,"href":"https:\/\/trockist.net\/index.php\/wp-json\/wp\/v2\/posts\/1976\/revisions\/1982"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/trockist.net\/index.php\/wp-json\/wp\/v2\/media\/1979"}],"wp:attachment":[{"href":"https:\/\/trockist.net\/index.php\/wp-json\/wp\/v2\/media?parent=1976"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/trockist.net\/index.php\/wp-json\/wp\/v2\/categories?post=1976"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/trockist.net\/index.php\/wp-json\/wp\/v2\/tags?post=1976"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}