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b- Uygar toplumu \u00fc\u00e7 a\u015famal\u0131 yorumlamak \u00f6\u011fretici olabilir.
\n\u0130lk, orta ve son a\u015famalar olarak. Fakat uygar toplumun bir b\u00fct\u00fcn oldu\u011funu, bu
\nt\u00fcr ayr\u0131mlar\u0131n \u00e7\u00f6z\u00fcmlemeler a\u00e7\u0131s\u0131ndan kolayl\u0131k sa\u011flayabilece\u011fini, somutta ise
\nkarma\u015f\u0131kl\u0131\u011f\u0131n\u0131 ve b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc \u2018uzun s\u00fcre\u2019 a\u00e7\u0131s\u0131ndan koruyaca\u011f\u0131n\u0131 iyi bilmek
\ngerekir.<\/p>\n
Uygar topluma yak\u0131\u015ft\u0131r\u0131lan kibarl\u0131k, incelik, centilmenlik,
\nkurallara sayg\u0131l\u0131l\u0131k, \u00f6l\u00e7\u00fcl\u00fcl\u00fck, planl\u0131 olma, ak\u0131ll\u0131l\u0131k, haklara ba\u011fl\u0131l\u0131k,
\nbar\u0131\u015f\u00e7\u0131ll\u0131k gibi s\u0131fatlar tamamen yak\u0131\u015ft\u0131rmacad\u0131r ve sadece propaganda de\u011feri ta\u015f\u0131r.
\nUygar toplumun ger\u00e7ek y\u00fcz\u00fc \u015fiddet, yalan, kand\u0131rma, kabal\u0131k, entrika, sava\u015f,
\ntalan, esaret, yok etmeler, kulluk, vefas\u0131zl\u0131k, gasp, talan, vicdans\u0131zl\u0131k,
\nhukuk tan\u0131mama, g\u00fc\u00e7 ilkesine tap\u0131nma, kutsall\u0131k ve tanr\u0131sall\u0131k ilkesini bir
\navu\u00e7 \u00e7\u0131karc\u0131 az\u0131nl\u0131k i\u00e7in sapt\u0131r\u0131p kullanma, tecav\u00fczk\u00e2r, cinsiyet\u00e7i
\ntoplumsall\u0131k, bir taraf mal ve m\u00fclke bo\u011fulmu\u015fken di\u011fer tarafta a\u00e7l\u0131k ve
\nsefaletten \u00f6lme, geni\u015f k\u00f6le y\u0131\u011f\u0131nlar\u0131, avare k\u00f6yl\u00fcler, i\u015fsiz i\u015f\u00e7iler gibi
\nya\u015fam\u0131n do\u011fas\u0131na ayk\u0131r\u0131 toplumsal hastal\u0131k ve \u00e7arp\u0131kl\u0131klarla y\u00fckl\u00fcd\u00fcr.
\nPro-pagandan\u0131n g\u00fcc\u00fcyle ve sahte, k\u00f6t\u00fc bir metafizik yakla\u015f\u0131mla ger\u00e7ek y\u00fcz\u00fcn\u00fc
\ngizlemek i\u00e7in s\u00fcrekli \u00f6rg\u00fctl\u00fc bir \u00e7aba harcar.<\/p>\n
Daha bilimsel bir tan\u0131mla uygar toplum s\u0131k\u00e7a yapmaya
\n\u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z gibi, kentle birlikte s\u0131n\u0131fla\u015fmayla ger\u00e7ekle\u015fen, devlet ad\u0131
\nverilen \u00f6rg\u00fctle y\u00f6netilen toplumdur. Etnisite-a\u015firetteki akrabal\u0131k ve dayan\u0131\u015fma
\nen \u00e7ok hiyerar\u015fiye kadar bir toplumsal farkl\u0131la\u015fmaya yol a\u00e7ar. S\u0131n\u0131f b\u00f6l\u00fcnmesi
\nve devlete eri\u015fim do\u011fas\u0131na uymaz. A\u015firet k\u00fclt\u00fcr\u00fc s\u0131n\u0131fl\u0131 devletli k\u00fclt\u00fcre
\nuymaz. S\u0131n\u0131fla\u015fman\u0131n esas \u00f6z\u00fc, artan art\u0131k-\u00fcr\u00fcn \u00fczerindeki tasarruftur.
\nArt\u0131k-\u00fcr\u00fcne yol a\u00e7an, ba\u015fta toprak olmak \u00fczere \u00fcretim ara\u00e7lar\u0131 \u00fczerindeki gasp veya
\nm\u00fclkiyettir. Her zaman s\u00f6ylendi\u011fi gibi, m\u00fclkiyet toplumdan yap\u0131lan
\nh\u0131rs\u0131zl\u0131kt\u0131r. Art\u0131k-\u00fcr\u00fcn ise h\u0131rs\u0131zl\u0131\u011f\u0131n kar\u015f\u0131l\u0131\u011f\u0131d\u0131r, \u00fcr\u00fcn\u00fcd\u00fcr. Devlet
\n\u00f6rg\u00fctlenmesi esas olarak bu m\u00fclkiyetin korunmas\u0131 ve art\u0131k-\u00fcr\u00fcn toplam\u0131n\u0131n
\nsahiplerine da\u011f\u0131t\u0131lmas\u0131n\u0131n kolektif arac\u0131d\u0131r. \u00d6rg\u00fctlenmi\u015f m\u00fclk, art\u0131k-\u00fcr\u00fcn ve
\nart\u0131k-de\u011fer sahipli\u011fidir. Tabii bunun i\u00e7in tarih boyunca muazzam ordular,
\nb\u00fcrokrasiler, silahlar, me\u015frula\u015ft\u0131rma ara\u00e7lar\u0131 gerekmi\u015ftir. Kendine ba\u011fl\u0131
\nbilim, \u00fctopya, felsefe, sanat, hukuk, ahlak, din t\u00fcretilmi\u015ftir. Anlams\u0131z bir
\nmetafizik t\u00fcm bu kategorilerin toplumsal rollerini ve \u00f6zg\u00fcr ya\u015famla ba\u011flar\u0131n\u0131
\n\u00e7arp\u0131tm\u0131\u015ft\u0131r. Uygar toplumun ideolojik ve maddi k\u00fclt\u00fcrle ba\u011f\u0131nt\u0131s\u0131 b\u00fcy\u00fck bir
\nkarma\u015fa ve \u00e7arp\u0131tmay\u0131 i\u00e7ermesine kar\u015f\u0131n, esas olan yap\u0131sall\u0131\u011f\u0131d\u0131r. Bu da maddi
\nk\u00fclt\u00fcr\u00fcn gittik\u00e7e artan varl\u0131\u011f\u0131d\u0131r. \u0130deolojik k\u00fclt\u00fcr\u00fcn yoklu\u011fundan
\nbahsetmiyoruz. Varl\u0131\u011f\u0131n\u0131n iki temel \u00f6zelli\u011fi vard\u0131r: \u0130kinci planda kalma ve
\n\u00e7arp\u0131kl\u0131k.<\/p>\n
Bu hususlar\u0131 kavramak i\u00e7in daha da a\u00e7\u0131klamak gerekir.
\nBilindi\u011fi \u00fczere, yap\u0131sall\u0131k ve i\u015flevsellik kabul g\u00f6ren bir \u2018anlambilimsellik\u2019
\nkavram\u0131d\u0131r. Her yap\u0131n\u0131n bir i\u015flevi, her i\u015flevin bir yap\u0131s\u0131 vard\u0131r. Kaos
\ndurumunda yap\u0131 ve i\u015flev kriz ya\u015far. Da\u011f\u0131lma ve \u00e7\u00f6z\u00fclmeyle kar\u015f\u0131 kar\u015f\u0131ya kal\u0131r.
\nBaz\u0131 ge\u00e7ici kar\u0131\u015f\u0131k yap\u0131lar ve \u00e7eli\u015fik i\u015flevler de bu arada devreye girer.
\nBahsetti\u011fim bu husus evrensel nitelik ta\u015f\u0131r. \u00d6rne\u011fin suyun yap\u0131sall\u0131\u011f\u0131 H2O\u2019dur.
\nEvrenin hangi k\u00f6\u015fesinde olursak olal\u0131m, H2O bile\u015fimi olu\u015fmu\u015fsa, yap\u0131sall\u0131k
\nkurulmu\u015f demektir. \u0130\u015flevsellik ise \u2018su\u2019 dedi\u011fimiz son derece saf, ak\u0131\u015fkan bir
\nniteliktir. Donmas\u0131 veya buharla\u015fmas\u0131, as\u0131l yap\u0131s\u0131nda bozulma ve dolay\u0131s\u0131yla
\ni\u015flevselli\u011fini yitirmesi veya s\u0131n\u0131rland\u0131rmas\u0131 anlam\u0131na gelir. Tahta veya
\nmadenden bir masa yapmak yap\u0131sal bir \u00e7al\u0131\u015fmad\u0131r. Masan\u0131n yararl\u0131l\u0131\u011f\u0131
\ni\u015flevselli\u011fidir. Ayn\u0131 tahta ve maden par\u00e7alar\u0131 masa olmaktan \u00e7\u0131karsa i\u015flevselli\u011fini
\nyitirir. Yok olmasalar da i\u015flevleri yok olur. Yamuk yumuk masalar da m\u00fcmk\u00fcnd\u00fcr.
\nBu durumda da hem yap\u0131sal, hem i\u015flevsel bozukluklar ka\u00e7\u0131n\u0131lmazd\u0131r. <\/p>\n
Evrendeki her olu\u015fum yap\u0131sal ve i\u015flevsel olmay\u0131 birlikte
\nta\u015f\u0131ma gibi bir \u00f6zelli\u011fe sahiptir. En genel anlam\u0131yla maddeyi yap\u0131 olarak
\nyorumlarsak, bu yap\u0131y\u0131 ayakta tutmak i\u00e7in hemen akl\u0131m\u0131za enerji gelir. Enerji
\nmadde i\u00e7in i\u015flevselliktir. Enerji-madde \u00f6nceli\u011finde enerjinin esas oldu\u011fu
\nbilimce kan\u0131tlanm\u0131\u015ft\u0131r. Maddi yap\u0131lar enerjisiz olmaz, ama enerji maddi yap\u0131s\u0131z
\nda var olabilir. Maddenin yok olabilece\u011fi (yap\u0131sall\u0131k olarak), ama enerjinin
\nyok edilemeyece\u011fi daha anla\u015f\u0131l\u0131r bir husustur. Tabii enerjinin i\u015flevselli\u011fini
\ngeli\u015ftirmesi de maddi yap\u0131lanmalar\u0131 bilebildi\u011fimiz kadar\u0131yla zorunlu
\nk\u0131lmaktad\u0131r. Canl\u0131l\u0131k bile ancak belli, \u00e7ok geli\u015fmi\u015f maddi yap\u0131lar ve
\nortamlarla ba\u011flant\u0131l\u0131d\u0131r. Maddi kar\u015f\u0131l\u0131\u011f\u0131 olmayan, daha do\u011frusu maddi
\nyap\u0131sall\u0131\u011f\u0131 olmayan bir canl\u0131l\u0131k d\u00fc\u015f\u00fcn\u00fclememektedir. Varsa biz bilemiyoruz.
\nGenelle\u015ftirirsek, en geli\u015fmi\u015f maddi yap\u0131sall\u0131klar\u0131n kar\u015f\u0131l\u0131\u011f\u0131 en geli\u015fmi\u015f bir
\ni\u015flevselli\u011fe denk d\u00fc\u015febilir.<\/p>\n
Toplumdaki maddi yap\u0131 ve i\u015flevselli\u011fin kar\u015f\u0131l\u0131\u011f\u0131 maddi
\nk\u00fclt\u00fcr ve ideolojik k\u00fclt\u00fcrd\u00fcr. Toplumsall\u0131\u011f\u0131 yorumlamam\u0131z, uygar toplumdaki
\nmaddi yap\u0131n\u0131n a\u015f\u0131r\u0131 geli\u015fkinli\u011fine kar\u015f\u0131l\u0131k, i\u015flevselli\u011fini tam geli\u015ftiremedi\u011fi
\ngibi yitirdi\u011fine, kar\u015f\u0131l\u0131k olarak yap\u0131lar\u0131 da bozdu\u011funa ili\u015fkindir. Bunun temel
\nnedeni ise, toplumsall\u0131\u011f\u0131 m\u00fcmk\u00fcn k\u0131lan ana yap\u0131sal ve ideolojik k\u00fclt\u00fcrlere
\nba\u011fl\u0131 kalmamas\u0131, onlar\u0131 a\u015f\u0131r\u0131 zorlamas\u0131d\u0131r. \u015euna benzetebiliriz: Suyun i\u00e7ine
\npetrol kar\u0131\u015ft\u0131rmak suyu bozar ve su i\u015flevselli\u011fini yitirir. Petrol de su gibi
\nak\u0131\u015fkand\u0131r. Ama i\u015flevi bamba\u015fkad\u0131r. Maddi k\u00fclt\u00fcr\u00fcn geli\u015fmesi e\u011fer ideolojik
\nk\u00fclt\u00fcr\u00fcn geli\u015fmesiyle denk ve uyumluysa, bunun sak\u0131ncas\u0131n\u0131 veya toplum \u00fczerinde
\nolumsuzlu\u011funu s\u00f6ylemle\u015ftiremeyiz. de oland\u0131r diyebiliriz. Fakat maddi
\nk\u00fclt\u00fcr\u00fcn geli\u015fmesi ve \u00e7ok dar bir toplumsal grubun elinde birikmesi duru-munda
\nise, kesinlikle toplumun hem genelde yap\u0131sal ve i\u015flevsel bozulmas\u0131, hem de dar
\nanlamda b\u00fcy\u00fcyen maddi k\u00fclt\u00fcr ve eriyen ideolojik k\u00fclt\u00fcr anlam\u0131na gelir.<\/p>\n
Bir \u00f6rnekle fikrimizi daha iyi a\u00e7\u0131klayabiliriz. M\u0131s\u0131r
\npiramitleri dev maddi yap\u0131lard\u0131r. Fakat bunun kar\u015f\u0131l\u0131\u011f\u0131 i\u015flevselli\u011fini, anlaml\u0131
\nya\u015fam\u0131n\u0131, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc, yani ideolojik k\u00fclt\u00fcr\u00fcn\u00fc yitirmi\u015f milyonlarca insand\u0131r.
\nUygarl\u0131k b\u00f6yle bir \u015feydir. Dev yap\u0131lar in\u015fa eder. Tap\u0131naklar, kentler, surlar,
\nk\u00f6pr\u00fcler, tarlalar, ambarlar ve hatta \u00fcr\u00fcnlerle b\u00fcy\u00fckl\u00fc\u011f\u00fcn\u00fc g\u00f6r\u00fcn\u00fcr k\u0131lm\u0131\u015f
\nolabilir. B\u00f6yle toplumlar uygarl\u0131klarca m\u00fcmk\u00fcnd\u00fcr. Fakat i\u015flevselli\u011fi,
\nideolojik k\u00fclt\u00fcr de\u011feri ayn\u0131 toplumda arand\u0131\u011f\u0131nda, kar\u015f\u0131la\u015f\u0131lan \u015fey ya bu
\nde\u011ferin yitikli\u011fi ya da \u00e7arp\u0131kla\u015ft\u0131r\u0131lm\u0131\u015f halidir. Bir az\u0131nl\u0131k toplumun
\ngenelinden kopmu\u015f, onu ac\u0131mas\u0131z bir bask\u0131 ve istismar alt\u0131na alm\u0131\u015f, ideolojik
\nk\u00fclt\u00fcr\u00fcnden ya kopartm\u0131\u015f ya da \u00e7arp\u0131tarak sunup as\u0131l ideolojik k\u00fclt\u00fcr
\nde\u011ferlerinden yoksun b\u0131rakm\u0131\u015ft\u0131r.<\/p>\n
Az\u0131nl\u0131\u011f\u0131n beslendi\u011fi hem maddi hem ideolojik k\u00fclt\u00fcr ise,
\n\u00e7ifte y\u00f6nl\u00fc hasta bir topluma yol a\u00e7ar. Maddeye bo\u011fulmu\u015f, \u00e7evresel ve \u00f6zg\u00fcr bir
\nideolojiden ise tamamen kopmu\u015ftur. \u2019Toplumsal sorun\u2019 dedi\u011fim haller bu
\ndiyalektik geli\u015fmenin sonucudur. Uygar toplum tam bu nedenle \u00e7evreden kopar.
\nSan\u0131ld\u0131\u011f\u0131 gibi bu kopu\u015f niteliksel veya nitelik olmay\u0131p ontolojiktir. Yani
\nuygar toplumun varl\u0131\u011f\u0131 \u00e7evreden kopmay\u0131 zorunlu olarak gerektirir. \u00c7evre ve
\nekoloji ister eski haliyle do\u011fa-toplum b\u00fct\u00fcnl\u00fc\u011f\u00fc i\u00e7inde, ister en bilimsel ifadeyle
\ndo\u011fa-toplum b\u00fct\u00fcnle\u015fmesi bi\u00e7iminde anla\u015f\u0131ls\u0131n, gereksindi\u011fi toplum, uygarl\u0131\u011f\u0131
\nolu\u015fturan temel \u00f6l\u00e7\u00fctleri, yani s\u0131n\u0131f-kent ve devletini a\u015fmay\u0131 gerektirir. Kaba
\nbir yok etme eyleminden bahsetmiyorum. Yeni bir toplumun maddi ve ideolojik
\nk\u00fclt\u00fcr\u00fcn\u00fcn dengeli ve uyumlu olmas\u0131n\u0131 varsayar. Toplumun i\u00e7te dengeli ve uyumlu
\nmaddi ve ideolojik k\u00fclt\u00fcr\u00fc, do\u011fayla b\u00fct\u00fcnle\u015fmesini \u00f6zg\u00fcrle\u015fmi\u015f do\u011fa (Murray
\nBookchin\u2019in deyi\u015fiyle \u2018\u00fc\u00e7\u00fcnc\u00fc do\u011fa\u2019) olarak ger\u00e7ekle\u015ftirirken, ayn\u0131 zamanda
\nberaberinde uygar toplumun dengesiz do\u011fa-toplum \u00e7eli\u015fkisinin a\u015f\u0131lmas\u0131na da yol
\na\u00e7ar.<\/p>\n
Bu genel kavramsal perspektif alt\u0131nda uygar toplumun ilk
\nin\u015fa d\u00f6nemini yorumlad\u0131\u011f\u0131m\u0131zda, hemen t\u00fcm\u00fcnde dev bir maddi k\u00fclt\u00fcr g\u00f6r\u00fcng\u00fcs\u00fc
\noldu\u011fu g\u00f6r\u00fcl\u00fcr. M\u0131s\u0131r\u2019\u0131n dev pramitleri, S\u00fcmerlerin zigguratlar\u0131, \u00c7in\u2019in Yeralt\u0131
\n\u015eehri, Hintlilerin tap\u0131naklar\u0131, Latin Amerika\u2019da benzer kent ve tap\u0131naklar
\na\u00e7\u0131k\u00e7a maddi k\u00fclt\u00fcr\u00fcn varl\u0131\u011f\u0131n\u0131 sergiler. \u0130\u00e7indeki mana, yani ideolojik k\u00fclt\u00fcr
\nise mumyalanm\u0131\u015f cesetler, tanr\u0131 heykelleri, kral\u0131n \u00f6te d\u00fcnyada da ordusuyla
\ny\u00fcr\u00fcy\u00fc\u015f\u00fcd\u00fcr. Anlam donmu\u015f veya m\u00fcthi\u015f \u00e7arp\u0131t\u0131lm\u0131\u015ft\u0131r. Bu durumlarda insan
\npsikolojisindeki \u2018ben\u2019 kavram\u0131na vurgu yap\u0131larak da anlamland\u0131rma yap\u0131l\u0131r. Ama
\nas\u0131l anlam\u0131n toplumsall\u0131ktaki d\u00f6n\u00fc\u015f\u00fcmde yatt\u0131\u011f\u0131 a\u00e7\u0131kt\u0131r. Toplum olmadan veya
\nd\u00f6n\u00fc\u015fmeden b\u00f6yle yap\u0131lar\u0131n akla bile gelemeyece\u011fi anla\u015f\u0131l\u0131rd\u0131r. Kral\u0131n
\ntanr\u0131la\u015ft\u0131r\u0131lmas\u0131 da bir zihniyet durumudur. Fakat \u00e7arp\u0131t\u0131lm\u0131\u015f ve toplumu var
\neden temel ideolojik zihniyeti y\u0131kan bir zihniyettir. Ger\u00e7ek toplumsal
\nzihniyetin, ideolojik k\u00fclt\u00fcr\u00fcn y\u0131k\u0131lmas\u0131 pahas\u0131na, tek tanr\u0131l\u0131 dinlerin b\u00fcy\u00fck
\nbir \u00f6fkeyle ve varl\u0131k nedenleri olarak kar\u015f\u0131 \u00e7\u0131kt\u0131\u011f\u0131 bir zihniyettir. Kentte
\n\u00fcslenmi\u015f ve kendini s\u0131n\u0131f devleti olarak \u00f6rg\u00fctlemi\u015f olan bu toplumun b\u00fcy\u00fck
\nbirikimini maddi k\u00fclt\u00fcr olarak \u00e7arp\u0131k zihniyet, k\u00f6t\u00fc metafizik, do\u011fadan
\nd\u0131\u015flanma, do\u011fan\u0131n \u00fcst\u00fcne \u00e7\u0131kma ve kendini t\u00fcm\u00fcyle do\u011fa d\u0131\u015f\u0131nda bir yarat\u0131c\u0131l\u0131k
\nolarak sunmas\u0131n\u0131 ise ideolojik k\u00fclt\u00fcr\u00fcn ikinci plana d\u00fc\u015fmesi ve \u00e7arp\u0131t\u0131lmas\u0131
\nolarak yorumluyoruz.<\/p>\n
Bu a\u015faman\u0131n tepkisiz, co\u015fkulu, mucizevi ve ac\u0131s\u0131z
\nkar\u015f\u0131land\u0131\u011f\u0131n\u0131 belirtmek m\u00fcmk\u00fcn de\u011fildir. Mitolojik anlat\u0131m ger\u00e7e\u011fin \u00e7ok
\ngizlenmi\u015f ifadesidir. Gerek mitoloji, gerek kutsal din belgeleri bir nevi
\ndireni\u015f \u00f6yk\u00fcleridir. Ba\u015flang\u0131\u00e7taki direni\u015fi ideolojik k\u00fclt\u00fcr\u00fcn ba\u015fkald\u0131r\u0131s\u0131
\nolarak yorumlamak anlaml\u0131 bir saptamad\u0131r. Direni\u015f \u00e7ok boyutludur. \u00d6ncelikle ev
\nhapsine ve erkek ba\u011f\u0131ml\u0131l\u0131\u011f\u0131na al\u0131nmas\u0131na kar\u015f\u0131 kad\u0131n\u0131n b\u00fcy\u00fck direni\u015fi \u0130nanna
\nfig\u00fcr\u00fcnde nettir. Kurulur kurulmaz kentlerin etraf\u0131n\u0131n surlarla \u00e7evrilmesi,
\netnisitenin tam bir ideolojik k\u00fclt\u00fcr ba\u015fkald\u0131r\u0131s\u0131n\u0131n sembol\u00fcd\u00fcr. Yarat\u0131c\u0131 tanr\u0131
\nve kul insan anlay\u0131\u015f\u0131 derinli\u011fine \u00e7\u00f6z\u00fcmlendi\u011finde, b\u00fcy\u00fck bir s\u0131n\u0131f
\nm\u00fccadelesinin verildi\u011fi g\u00f6sterecektir. Yarat\u0131c\u0131 tanr\u0131 imalat\u0131, as\u0131l \u00f6z\u00fcnden
\nbo\u015falt\u0131lan do\u011fa-tanr\u0131 anlay\u0131\u015f\u0131n\u0131n yerine ikame edilmi\u015ftir. Asl\u0131nda yarat\u0131mla
\nili\u015fkisi olmayan, ondan kopan y\u00f6netici s\u0131n\u0131f, tam bir ideolojik \u00e7arp\u0131tmayla kendisini
\ntam yarat\u0131c\u0131 maskeli tanr\u0131lar olarak ilan eder, buna kar\u015f\u0131l\u0131k ger\u00e7ek yarat\u0131c\u0131,
\nanlaml\u0131 kutsall\u0131k ve tanr\u0131sall\u0131klar sahibi toplum \u00fcyelerini d\u0131\u015fk\u0131lar\u0131ndan
\nyarat\u0131lm\u0131\u015f olarak vas\u0131fland\u0131r\u0131rken, b\u00fcy\u00fck bir s\u0131n\u0131f sava\u015f\u0131m\u0131n\u0131 da mitolojik
\ndille ifade etmektedir. <\/p>\n
\u0130deolojik k\u00fclt\u00fcr\u00fcn b\u00fcy\u00fck d\u00fc\u015f\u00fc\u015f\u00fc bu anlat\u0131mlarda gizlidir.
\nUygarl\u0131\u011f\u0131n ilk in\u015fa mitolojik anlat\u0131mlar\u0131, \u00f6zellikle tanr\u0131 in\u015fa maharetleri,
\ns\u0131n\u0131fsal m\u00fccadelenin ideolojik bi\u00e7imi olarak okunabilir. O d\u00f6nemin zaten ba\u015fka
\nbir anlat\u0131m dili de yoktur. Kent rekabetleri ve yak\u0131p y\u0131kmalar\u0131 \u015fiddetli bir
\nsosyal m\u00fccadeleye tan\u0131kl\u0131k etmektedir. Destan anlat\u0131mlar\u0131, panteon
\nd\u00fczenleni\u015fleri, kent mimarileri, mezar yap\u0131mlar\u0131 s\u0131n\u0131fsal u\u00e7urumu ve k\u0131rsal
\ntoplumla a\u00e7\u0131lan mesafeyi net yans\u0131t\u0131rlar. Firavun ve Nemrut \u00f6yk\u00fcleri toplumun
\nderinli\u011fine yar\u0131lmas\u0131n\u0131n belgeleridir. A\u015firet ezgileri de uygarl\u0131k sald\u0131r\u0131lar\u0131
\nkar\u015f\u0131s\u0131ndaki zorluk ve \u00e7aresizliklerin izlerini ta\u015f\u0131r. <\/p>\n
Uygar toplumun ilk in\u015fa d\u00f6neminden en derli toplu ve
\ng\u00fcn\u00fcm\u00fcze kadar ula\u015fan direni\u015flerin ba\u015f\u0131nda peygamberler gelene\u011fi gelir.
\n\u00d6yk\u00fcleri Adem ve Havva\u2019yla, yani ilk iki insanla ba\u015flat\u0131lan anlat\u0131m\u0131n t\u00fcm
\n\u00f6zellikleri ideolojik k\u00fclt\u00fcr\u00fcn damgas\u0131n\u0131 ta\u015f\u0131maktad\u0131r. Adem\u2019le Havva\u2019y\u0131
\nneolitik toplum kar\u015f\u0131s\u0131nda tanr\u0131la\u015fan uygarl\u0131k zihniyetinin kavranmas\u0131nda do\u011fru
\nde\u011ferlendirirsek, efendi-k\u00f6le \u00e7at\u0131\u015fmas\u0131n\u0131n ilk ipu\u00e7lar\u0131n\u0131 sunduklar\u0131n\u0131 g\u00f6r\u00fcr\u00fcz.
\nAdem\u2019le tanr\u0131 diyaloglar\u0131 ve Havva\u2019yla ili\u015fkileri, efendi-k\u00f6le ayr\u0131\u015f\u0131m\u0131 kadar
\nana-kad\u0131n\u0131n ikinci plana d\u00fc\u015f\u00fc\u015f\u00fcn\u00fc sembolize ettikleri bi\u00e7iminde
\nyorumlayabiliriz. Nuh\u2019un \u00e7\u0131k\u0131\u015f\u0131, zorba efendi kar\u015f\u0131s\u0131nda neolitik toplumu adeta
\ngemiye y\u00fckleyerek uygarl\u0131\u011f\u0131n ula\u015famayaca\u011f\u0131 da\u011fl\u0131k alanda yeniden in\u015fas\u0131n\u0131
\nan\u0131msat\u0131r. \u00d6yk\u00fc zaten S\u00fcmer toplumunu ve ayakta kalmak i\u00e7in direnen neolitik
\ntoplumu anlatmaktad\u0131r. Bu iki peygamber gelene\u011finin ba\u015flang\u0131c\u0131n\u0131 uygar toplumun
\nin\u015fas\u0131na kadar ta\u015f\u0131makla direni\u015fin ba\u015f\u0131ndan beri mevcudiyetini ve en az
\nuygarl\u0131\u011f\u0131n s\u00fcreklili\u011fi kadar bir s\u00fcreklili\u011fe sahip olduklar\u0131n\u0131 g\u00f6stermektedir.
\nHanedan tarihleri \u00fcst s\u0131n\u0131f tarihleri olduklar\u0131 gibi, peygamberlik tarihleri
\ndaha \u00e7ok direnen k\u00fclt\u00fcrler, kabileler ve kahramanlar tarihidir. Hepsinde ortak
\n\u00f6\u011fe putperestli\u011fe kar\u015f\u0131 \u00e7\u0131kmalar\u0131d\u0131r. <\/p>\n
Uygar toplum put\u00e7ulu\u011fuyla totem ve benzeri kabile
\nsimgelerini ay\u0131rt etmek gerekir. Uygar toplumun panteonunda bir araya getirilen
\ntanr\u0131lar, d\u00f6nemin y\u00f6netici fig\u00fcrlerinin kopyalar\u0131 gibidir. Zaten hepsi insan
\n\u015feklindedir. Daha da \u00f6tesi, y\u00f6netici insanlar\u0131n ta kendileridir. \u0130\u015fte
\npeygamberlerin bu fig\u00fcrlere sald\u0131rmalar\u0131yla y\u00f6neticilere sald\u0131rmalar\u0131 \u00f6zde
\nayn\u0131d\u0131r. Anti-putperestlik anti-devlet\u00e7iliktir. Kurumsalla\u015fan toplumu sembolize
\neden t\u00fcm kavram ve simgelerine muhalifliktir, direni\u015ftir. Rahiplerle siyasi
\nkrall\u0131klar aras\u0131ndaki kavga daha farkl\u0131 niteliktedir. Rahipler krallardan in\u015fa
\nettikleri toplumdan paylar\u0131n\u0131 talep etmektedirler. M\u00fccadeleleri \u00fcst tabaka
\naras\u0131nda ge\u00e7er. Devlet i\u00e7i bir m\u00fccadeledir. \u0130deolojik k\u00fclt\u00fcr\u00fcn yarat\u0131c\u0131lar\u0131
\nolduklar\u0131 i\u00e7in, dolayl\u0131 da olsa peygamberleri etkilerler. Rahip esas olarak
\ndevletin din adam\u0131d\u0131r. Sivil toplum onu pek ilgilendirmez. Peygamberlik, tersi
\nili\u015fkiyi anlat\u0131r. Devlet d\u0131\u015f\u0131ndaki toplumun s\u00f6zc\u00fcs\u00fcd\u00fcr.<\/p>\n
\u0130brahim peygamberle ba\u015flat\u0131lmak istenen ve Musa\u2019yla
\nkurumla\u015ft\u0131r\u0131lan gelene\u011fin \u00f6zg\u00fcn yan\u0131, M\u0131s\u0131r ve S\u00fcmer toplumundan tamamen kopma
\ncesareti ve kendi toplumlar\u0131n\u0131 kurma iradeleridir. Tam bir ideolojik k\u00fclt\u00fcr
\ndevrimiyle tan\u0131\u015f\u0131yoruz. Nemrut ve Firavun iki toplumun, devletin sembolik
\ny\u00f6netici lakaplar\u0131d\u0131r. Kurumla\u015fm\u0131\u015f \u00f6zellikleri vard\u0131r. Mutlak h\u00e2kimiyeti ifade
\nederler. \u0130brahim ve Musa bu h\u00e2kimiyeti tan\u0131mad\u0131klar\u0131n\u0131 kendi ideolojik
\nk\u00fclt\u00fcrleriyle, yani zihniyet direni\u015fleriyle a\u00e7\u0131klam\u0131\u015f oluyorlar. Bu direni\u015f
\nd\u00f6nem i\u00e7in de\u011feri y\u00fcksek bir ba\u015fkald\u0131r\u0131d\u0131r. Bug\u00fcn nas\u0131l \u201cBa\u015fka bir d\u00fcnya
\nvard\u0131r slogan\u0131 \u00f6nemliyse, o d\u00f6nemde Firavunlar ve Nemrut\u2019lar\u0131n resmi h\u00e2kim
\nd\u00fcnyalar\u0131 d\u0131\u015f\u0131nda bir d\u00fcnyan\u0131n var oldu\u011funu ilan ediyorlar. Bunun i\u00e7in kendi
\ncemaatleriyle yo\u011funca u\u011fra\u015f\u0131yorlar. \u00d6ncelikle bir umut hareketidir. Bug\u00fcnk\u00fc
\n\u0130srail\u2019in g\u00fcc\u00fcn\u00fcn temelinde, en az\u0131ndan ideolojik k\u00fclt\u00fcr g\u0131das\u0131nda bu \u00f6yk\u00fcn\u00fcn
\npay\u0131 k\u00fc\u00e7\u00fcmsenemez. \u0130brahim\u00ee gelenekteki t\u00fcm \u00f6yk\u00fc ve \u00fctopyalar kabile
\nd\u00fczenlerinin uygarl\u0131k taraf\u0131ndan \u00f6n\u00fc kesilen ya\u015famlar\u0131n\u0131 ve \u00f6zlediklerini dile
\ngetirmektedir. Her iki uygarl\u0131ktan etkilenmi\u015flerdir. Ama \u00f6zde reddettiklerini
\niyi yorumlamak gerekir. Ama\u00e7lar\u0131 onlar gibi bir uygarl\u0131k in\u015falar\u0131 de\u011fildir.
\n\u0130srail krallar\u0131n\u0131n rahipleriyle s\u00fcrekli \u00e7at\u0131\u015fmalar\u0131nda bu ger\u00e7ekli\u011fin yeri
\n\u00f6nemlidir. Halen bu y\u00f6nl\u00fc bir \u00e7eki\u015fme \u0130srail devlet ve toplumunda b\u00fct\u00fcn
\n\u015fiddetiyle s\u00fcrmektedir. Hititlerin, Mitannilerin, Asurlar\u0131n, Med-Perslerin, en
\nnihayet Greko-Romenlerin de tarihsel \u015fahitleridir. Haf\u0131zalar\u0131nda bu
\nuygarl\u0131klar\u0131n tortular\u0131 birikmi\u015ftir. <\/p>\n
Tarih M.\u00d6. 1600-1200 y\u0131llar\u0131n\u0131 maddi k\u00fclt\u00fcr\u00fcn \u0131\u015f\u0131lt\u0131l\u0131 bir
\nd\u00f6nemi olarak tasarlar. Hitit, M\u0131s\u0131r ve Mitanniler aras\u0131ndaki ili\u015fkiler ilk
\nuluslararas\u0131 diplomasinin canl\u0131 \u00f6rneklerini sunarlar. \u0130braniler bu s\u00fcrecin en
\nyak\u0131n ve bak\u0131p anlamas\u0131n\u0131 bilen kavmidir. \u0130brahim ve Musa\u2019y\u0131 bu d\u00f6nemin
\ntrafi\u011finden ayr\u0131 d\u00fc\u015f\u00fcnmek tam anla\u015f\u0131lmalar\u0131n\u0131 eksik b\u0131rak\u0131r. Verdikleri cevap
\nideolojik k\u00fclt\u00fcr\u00fcn cevab\u0131d\u0131r.<\/p>\n
\u0130sa ve Muhammed bu gelenek i\u00e7inde iki b\u00fcy\u00fck reformat\u00f6rd\u00fcr.
\n\u0130deolojik k\u00fclt\u00fcr\u00fcn y\u00fckseli\u015findeki yerlerini sonraya b\u0131rakal\u0131m.<\/p>\n
Babil ve Asur, maddi k\u00fclt\u00fcr\u00fcn y\u00fckseli\u015findeki iki \u00f6nemli
\nhalkad\u0131r. B\u00fcy\u00fcyen \u015fehir ve ticaret bu iki krall\u0131k d\u00f6neminde b\u00fcy\u00fck a\u015fama
\nsa\u011flam\u0131\u015ft\u0131r. Babil, kendi d\u00f6neminin Paris\u2019idir. Asurlar \u00f6nce t\u00fcccar krallar,
\nsonra imparatorluk in\u015fa etmenin en gaddar temsilcisidir. Maddi toplumu
\nOrtado\u011fu\u2019da en iyi temsil eden y\u00f6netim gelene\u011fidir. \u0130deolojik k\u00fclt\u00fcr\u00fc hem
\nikinci planda tutmada, hem \u00e7arp\u0131tmada rol sahibidirler. Med-Pers gelene\u011finin
\ndayand\u0131\u011f\u0131 Zerd\u00fc\u015ft k\u00fclt\u00fcr\u00fc ideolojik k\u00fclt\u00fcre tekrar ba\u015fat yeri vermenin b\u00fcy\u00fck m\u00fccadelesini
\nvermi\u015ftir. Zerd\u00fc\u015ft-Buda-Sokrates \u00fc\u00e7l\u00fcs\u00fc birbirine \u00e7ok yak\u0131n zaman s\u00fcrelerinde
\nhem b\u00fcy\u00fck ahlak filozoflar\u0131, hem maddi k\u00fclt\u00fcre kar\u015f\u0131 ideolojik k\u00fclt\u00fcr\u00fcn
\n\u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc kendi \u015fah\u0131slar\u0131nda temsil eden b\u00fcy\u00fck bilge ki\u015filiklerdir.
\nUygarl\u0131\u011f\u0131n d\u00fc\u015f\u00fcrd\u00fc\u011f\u00fc insanl\u0131k vicdan\u0131n\u0131n b\u00fcy\u00fck uyand\u0131r\u0131c\u0131lar\u0131 ve
\nseslendiricileridir. Kendi d\u00f6nemlerinde olgunluk d\u00f6nemine giren maddi k\u00fclt\u00fcr
\nd\u00fcnyas\u0131n\u0131n ezici \u00fcst\u00fcnl\u00fc\u011f\u00fc kar\u015f\u0131s\u0131nda ba\u015fka d\u00fcnyalar\u0131n hem m\u00fcmk\u00fcn oldu\u011funu, hem
\naray\u0131\u015f\u00e7\u0131lar\u0131 olduklar\u0131n\u0131 ya\u015famlar\u0131yla g\u00f6rkemli bir bi\u00e7imde sunmu\u015flard\u0131r.<\/p>\n
Ba\u015fta \u0130skitler olmak \u00fczere, \u00e7evre k\u00fclt\u00fcrlerinin ard\u0131 arkas\u0131
\ngelmeyen direni\u015fleri ve sald\u0131r\u0131lar\u0131, ideolojik k\u00fclt\u00fcr\u00fcn kolay
\nt\u00fcketilmeyece\u011finin s\u00fcregiden kan\u0131tlar\u0131d\u0131r. Semitik k\u00fclt\u00fcrden Amoritlerin, Aryen
\nk\u00fclt\u00fcr\u00fcnden Hurrilerin, Kuzey Kafkas k\u00fclt\u00fcr\u00fcn\u00fc ise \u0130skitlerin uygarl\u0131k
\nkar\u015f\u0131s\u0131nda temsilleri, direni\u015f halkalar\u0131n\u0131n da en az uygarl\u0131k halkalar\u0131 kadar
\nkesintisiz ve g\u00fc\u00e7l\u00fc olduklar\u0131n\u0131 g\u00f6steriyor. Gotlar Roma uygarl\u0131\u011f\u0131 i\u00e7in neyse,
\nAmorit-Arap, Hurri-Med ve \u0130skitler de Ortado\u011fu \u0130mparatorluklar\u0131 i\u00e7in ayn\u0131
\nkonumu ifade ederler. H\u0131ristiyanl\u0131k benzeri bir\u00e7ok dinsel \u00e7\u0131k\u0131\u015f zaten Ortado\u011fu
\ntoplumsal direni\u015flerinde hi\u00e7 eksik olmam\u0131\u015ft\u0131r.<\/p>\n
c- Greko-Romen uygar toplumu uygarl\u0131k tarihinin orta,
\nolgunluk d\u00f6nemini temsil eder. Klasik \u00e7a\u011f uygarl\u0131\u011f\u0131 da denilebilir. Uygarl\u0131k
\npotansiyellerinin en parlak aktiflerini geli\u015ftirebilmi\u015flerdir. D\u00f6nemine g\u00f6re
\nmaddi k\u00fclt\u00fcr\u00fcn en g\u00f6rkemli \u00e7a\u011f\u0131n\u0131 yaratm\u0131\u015flard\u0131r. Daha \u00f6nceki t\u00fcm maddi
\nk\u00fclt\u00fcrlerin en ba\u015far\u0131l\u0131 sentezlerine ula\u015fan bu uygarl\u0131k kendi a\u015famalar\u0131n\u0131n son
\ns\u00f6zleridir. Halen g\u00f6rkemlilik olarak Roma\u2019yla k\u0131yaslanabilecek maddi bir
\nk\u00fclt\u00fcre eri\u015fildi\u011fini s\u00f6ylemek zordur. Bir devrim gibi g\u00f6sterilen kapitalist
\nend\u00fcstriyalizm ise uygarl\u0131k de\u011fil, uygarl\u0131\u011f\u0131n hastal\u0131\u011f\u0131d\u0131r.<\/p>\n
Atina d\u00f6nemi ilk\u00e7a\u011f\u0131n ideolojik k\u00fclt\u00fcr\u00fcn\u00fcn sonunu da
\nbelirler. Felsefe bir yan\u0131yla da bu ger\u00e7e\u011fin sonucudur. Panteon canl\u0131l\u0131klar\u0131n\u0131,
\nyani ideolojik k\u00fclt\u00fcr de\u011ferini yitiren tanr\u0131lar\u0131n mezarl\u0131\u011f\u0131 gibidir. Her \u015feyde
\noldu\u011fu gibi zirvedeyken bu durumla kar\u015f\u0131la\u015fma anla\u015f\u0131l\u0131rd\u0131r. Her zirvenin sonu
\nd\u00fc\u015f\u00fc\u015ft\u00fcr.<\/p>\n
K\u00f6lecili\u011fin tam bir maddi k\u00fclt\u00fcr sistemi oldu\u011fu kesindir.
\n\u0130nsanl\u0131\u011f\u0131n d\u00fc\u015f\u00fcr\u00fclmesi bu sistemin esas \u00f6zelli\u011fidir. Bu kadar derinli\u011fine d\u00fc\u015f\u00fc\u015f
\nhi\u00e7bir canl\u0131 d\u00fcnyas\u0131nda g\u00f6zlenmez. Vicdan\u0131n \u00e7\u00f6k\u00fc\u015f\u00fcne bu denli elveri\u015flilik,
\nmaddi k\u00fclt\u00fcr\u00fcn g\u00f6rkemi ve \u00e7ekicili\u011fiyle yak\u0131ndan ba\u011flant\u0131l\u0131d\u0131r. Halen bu
\nk\u00fclt\u00fcr\u00fcn dev an\u0131tlar\u0131, yap\u0131lar\u0131 kar\u015f\u0131s\u0131nda \u00fcrpermemek, di\u011fer yandan hayranl\u0131k
\nduymamak olas\u0131 de\u011fildir. \u0130nsan tanr\u0131la\u015fmas\u0131 ancak bu kadar olabilir. Fakat
\ninsan tanr\u0131la\u015fmas\u0131 insanlar\u0131 hedefledi\u011finde felakete d\u00f6n\u00fc\u015f\u00fcr. Tanr\u0131lar i\u00e7in
\ngeri kalanlar kuldur. Toplumsal yar\u0131lmadaki, dolay\u0131s\u0131yla m\u00fccadeledeki hi\u00e7bir
\n\u00e7eli\u015fki ve m\u00fccadele a\u00e7\u0131ktan bu denli boy g\u00f6stermemi\u015ftir. D\u00fc\u015f\u00fc\u015f\u00fc daha iyi
\nkavrayabilmek i\u00e7in Yunan klasik k\u00fclt\u00fcr\u00fcndeki \u2018o\u011flanc\u0131l\u0131k\u2019 olay\u0131 do\u011fru
\n\u00e7\u00f6z\u00fcmlenirse son derece \u00f6\u011freticidir. Kad\u0131n k\u00f6leli\u011fiyle ba\u011f\u0131 sadece cinselli\u011fe
\nsunum \u015feklinden ibaret de\u011fildir. Ayn\u0131 sosyal olguyu payla\u015ft\u0131klar\u0131 i\u00e7in
\naralar\u0131ndaki ba\u011f \u00e7arp\u0131c\u0131d\u0131r.<\/p>\n
Kad\u0131n k\u00f6leli\u011fine daha yak\u0131ndan bakt\u0131\u011f\u0131m\u0131zda, \u00e7ok ezici ve
\ninsanl\u0131ktan \u00e7\u0131kar\u0131c\u0131 y\u00f6n\u00fc dikkat \u00e7eker. Eve kapat\u0131lma sadece bir mek\u00e2nsal tutsakl\u0131k
\nde\u011fildir. Hatta hapishane de de\u011fildir. Derinden tecav\u00fcze al\u0131nma durumunu ifade
\neder. \u0130stenildi\u011fi kadar ni\u015fan, gelinlik t\u00f6renleriyle derinli\u011findeki ger\u00e7ek
\n\u00f6rt\u00fclmek istensin, bir g\u00fcnl\u00fck uygulama bile kendini bilen i\u00e7in insan onurunun
\nbitimidir. Kad\u0131n binlerce y\u0131ll\u0131k \u00fcretimsel, e\u011fitimsel, y\u00f6netimsel, \u00f6zg\u00fcrl\u00fcksel
\nde\u011ferinden o kadar sistemli ve \u00e7ok \u00e7e\u015fitli \u015fiddet ara\u00e7lar\u0131yla, ondan da fazla
\nideolojik d\u00fc\u015f\u00fcrme (a\u015fk s\u00f6ylemleri dahil) ara\u00e7lar\u0131yla h\u0131rpalan\u0131r ki, sonu\u00e7 tam
\nteslimiyetten \u00f6tedir. Kimli\u011fini t\u00fcm\u00fcyle yitiri\u015fi, bamba\u015fka bir ger\u00e7e\u011fe,
\n\u2018kar\u0131ya\u2019 d\u00f6n\u00fc\u015fmesidir. En s\u0131radan bir erke\u011fin, da\u011f \u00e7oban\u0131n\u0131n bile g\u00f6z\u00fcnde kad\u0131n
\nsadece kar\u0131 olabilir. Kar\u0131 olmak ise, \u00fczerinde sonsuz tasarruf hakk\u0131n\u0131n
\n(istedi\u011fi an \u00f6ld\u00fcrme de dahil) do\u011fmas\u0131 demektir. O sadece bir m\u00fclk de\u011fildir.
\n\u00c7ok \u00f6zel bir m\u00fclkt\u00fcr. Sahibi i\u00e7in k\u00fc\u00e7\u00fck imparator olma potansiyelini ta\u015f\u0131r.
\nYeter ki kullanmas\u0131n\u0131 bilsin. <\/p>\n
Uygarl\u0131\u011f\u0131 haz\u0131rlayan temel ayaklardan biri bu ger\u00e7eklikti.
\nMaddi k\u00fclt\u00fcr\u00fcn s\u0131n\u0131r tan\u0131mazl\u0131\u011f\u0131n\u0131n alt\u0131ndaki temel etkenlerden biri olmas\u0131 da
\nbu ger\u00e7eklikle ba\u011flant\u0131l\u0131yd\u0131. Kad\u0131nda ya\u015fanan ba\u015far\u0131l\u0131 deneyim t\u00fcm topluma
\nta\u015f\u0131r\u0131lmak istendi. \u0130kinci vahim etkileyicilik buydu. Toplum, efendileri i\u00e7in
\nkar\u0131 gibi i\u015flevsel olmal\u0131yd\u0131. Toplumun kar\u0131la\u015fmas\u0131n\u0131n kapitalist sistemde
\ntamamland\u0131\u011f\u0131n\u0131 belirtmeye \u00e7al\u0131\u015faca\u011f\u0131z. Ama bu eylemin temeli ilk uygarl\u0131k
\na\u015famas\u0131nda at\u0131lm\u0131\u015f, Greko-Romen k\u00fclt\u00fcr\u00fcnde ise ba\u015far\u0131l\u0131 toplum \u00f6rne\u011fi olarak
\nsunulmak istenmi\u015fti. Ancak erke\u011fin kar\u0131la\u015fmas\u0131yla toplumun kar\u0131la\u015fmas\u0131ndan
\nbahsedilebilirdi. Greko-Romen bunu iyice sezen ve tedbirini alan toplumdu.
\nK\u00f6lelerin durumunun kar\u0131dan beter oldu\u011fu \u00e7ok\u00e7a bilinen husustur. Sorun k\u00f6le
\nolmayan erke\u011fin kar\u0131la\u015ft\u0131r\u0131lmas\u0131yd\u0131. Ensest veya cinsel sap\u0131kl\u0131ktan, \u00e7ifte
\ncin-sellikten bahsetmiyorum. Psikolojik boyutlar\u0131, hatta biyolojik nedenleri
\nolan baz\u0131 olgular\u0131, bahsetmek durumunda oldu\u011fum olaydan ayr\u0131 de\u011ferlendirmek
\ngerekir. Klasik Yunan toplumundaki moda, her \u00f6zg\u00fcr gen\u00e7 erke\u011fin mutlaka bir
\nsahibi, bir erkek partnerinin olmas\u0131yd\u0131. Gen\u00e7 tecr\u00fcbe kazan\u0131ncaya kadar
\npartnerin sevgilisi olmal\u0131yd\u0131. Daha \u00f6nce de\u011findi\u011fim gibi, Sokrates bile bu
\nolayda \u00f6nemli olan\u0131n gen\u00e7 o\u011flan\u0131n \u00e7ok kullan\u0131lmas\u0131 de\u011fil, o ruhu ya\u015famas\u0131
\noldu\u011funu s\u00f6yler. Zihniyet a\u00e7\u0131kt\u0131r: K\u00f6lelik toplumu \u00f6zg\u00fcrl\u00fck, onur ilkesiyle
\nba\u011fda\u015fmayaca\u011f\u0131ndan, bu \u00f6zellikler toplumdan silinmeliydi. \u00c7\u00fcnk\u00fc toplumu tehdit ediyorlard\u0131.
\nDo\u011fruydu da. \u0130nsan \u00f6zg\u00fcrl\u00fc\u011f\u00fc ve onurunun oldu\u011fu yerde k\u00f6lelik ya\u015fanamaz. Sistem
\nbunu kavram\u0131\u015ft\u0131 ve gere\u011fini yapmak durumundayd\u0131. <\/p>\n
\u015e\u00fcphesiz Greko-Romen k\u00fclt\u00fcr\u00fc bu misyonu tamamlayamad\u0131. \u0130\u00e7te
\n\u00f6zg\u00fcr felsefi okullarla geli\u015fen H\u0131ristiyanl\u0131k, d\u0131\u015fta ise etnisitenin ard\u0131
\narkas\u0131 kesilmeyen sald\u0131r\u0131 ve ba\u015fkald\u0131r\u0131lar\u0131 toplumu ba\u015fka durumlarla y\u00fcz y\u00fcze
\nb\u0131rakacakt\u0131. Maddi k\u00fclt\u00fcr\u00fcn her \u015fey olmad\u0131\u011f\u0131n\u0131n, her \u015feye g\u00fcc\u00fcn\u00fcn
\nyetmeyece\u011finin i\u015faretleri de az de\u011fildi. Toplum ancak kapitalizmde hi\u00e7
\n\u2018o\u011flanc\u0131l\u0131\u011fa\u2019 gerek duyulmadan da kar\u0131la\u015ft\u0131r\u0131labilecekti.<\/p>\n
Kabile g\u00fc\u00e7leriyle H\u0131ristiyanlar\u0131n g\u00f6z\u00fcpek ve sonsuz ac\u0131lar
\npahas\u0131na direni\u015fleri, esas olarak insanl\u0131k i\u00e7in t\u00fckeni\u015f anlam\u0131na gelen topluma
\nson vermek i\u00e7indi. Sonraki uzla\u015fmalar direni\u015flerin ideolojik k\u00fclt\u00fcr de\u011ferini ve
\nhedefini g\u00f6z ard\u0131 ettiremez. Maddi k\u00fclt\u00fcr bak\u0131m\u0131ndan hi\u00e7bir b\u00fcy\u00fckl\u00fc\u011f\u00fc olmayan
\nbu hareketlerin daha sonraki b\u00fcy\u00fck hamlelerini ideolojik k\u00fclt\u00fcr\u00fcn y\u00fckseli\u015fi
\nolarak g\u00f6rmek en do\u011fru yorumdur. Benzeri \u00f6rnek Sasani-\u0130slam ve Turani g\u00f6\u00e7lerin
\nili\u015fki ve \u00e7at\u0131\u015fmalar\u0131nda da ya\u015fanacakt\u0131. Basit bask\u0131 ve s\u00f6m\u00fcr\u00fc terminolojisiyle
\ntoplumlar\u0131n derin d\u00fc\u015f\u00fc\u015f ve y\u00fckseli\u015flerini a\u00e7\u0131klayamay\u0131z. Ya\u015fananlar daha
\nkapsaml\u0131d\u0131r. Kapitalizmin neden \u00e7\u00f6z\u00fcmlenemedi\u011fi ve \u00e7\u00f6z\u00fclmedi\u011fi, gereken kapsam
\nderinli\u011fine (uygar toplumun \u00e7\u00f6z\u00fcm\u00fcne) ula\u015f\u0131lamamayla yak\u0131ndan ba\u011flant\u0131l\u0131d\u0131r.
\nKapitalizme ili\u015fkin \u00e7\u00f6z\u00fcmlemeler, aysbergin su \u00fcst\u00fcndeki k\u0131sm\u0131na benzer. As\u0131l
\nk\u00fctle uygar toplumdur. O da su alt\u0131nda duruyor.<\/p>\n
\u00a0<\/p>\n
K\u00fcrt Halk \u00d6nderi \u00a0<\/span><\/strong><\/p>\n Demokratik \u00a0<\/p>\n \u00a0<\/p>\n K\u00fcrdistan www.lekolin.org \u00a0<\/p>\n \t<\/p>\n
\nAbdullah \u00d6calan<\/span><\/strong><\/p>\n
\nUygarl\u0131k Manifestosu\u2019ndan<\/span><\/strong><\/p>\n
\nStratejik Ara\u015ft\u0131rmalar Merkezi<\/span><\/p>\n
\n– www.lekolin.net \u2013 www.lekolin.info<\/span><\/p>\n