Bat\u0131 Roman\u0131n y\u0131k\u0131lmas\u0131yla Avrupa’da merkezi otoritenin olmad\u0131\u011f\u0131 yerel ve \u00e7oklu iktidar odaklar\u0131n\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131 yeni bir d\u00f6nem ge\u00e7i\u015f anlam\u0131na gelir. 15. Y\u00fczy\u0131la kadar uzanan d\u00f6neme Orta \u00c7a\u011f denir. Orta \u00c7a\u011f\u2019\u0131n tan\u0131mlay\u0131c\u0131 niteli\u011fi feodalizm ve H\u0131ristiyanl\u0131kt\u0131r. Orta \u00c7a\u011f\u2019a do\u011fru H\u0131ristiyanl\u0131kta hen\u00fcz Roma \u0130mparatorlu\u011fu varl\u0131\u011f\u0131n\u0131 korurken do\u011fmu\u015f ve yayg\u0131nla\u015fm\u0131\u015ft\u0131r. Roma\u2019n\u0131n H\u0131ristiyanl\u0131\u011fa kar\u015f\u0131 ilk tepkisi kiliseyi bask\u0131lamak olmu\u015ftur. Ancak Constantinus ve Licinius, MS. 313 y\u0131l\u0131n\u0131n \u015eubat\u2019\u0131nda Milano Ferman\u0131\u2019n\u0131 imzalamas\u0131yla Hristiyanl\u0131k serbest b\u0131rak\u0131lm\u0131\u015ft\u0131r. H\u0131ristiyanl\u0131\u011f\u0131n siyasal iktidar kar\u015f\u0131s\u0131ndaki tutum meselesinde ise Augustinius, H\u0131ristiyanl\u0131\u011f\u0131n Orta \u00c7a\u011f boyunca hakim olaca\u011f\u0131 d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fcn olu\u015fumunda \u00f6nemli bir rol oynad\u0131. Augustinius, t\u00fcm H\u0131ristiyan cemaati anlam\u0131na gelecek \u015fekilde Kiliseyi Tanr\u0131 devletinin yery\u00fcz\u00fcndeki temsilcisi olarak i\u015faret etmi\u015ftir. Yine de Kiliseyi, merkezi g\u00fc\u00e7 olarak kurumsalla\u015ft\u0131rarak Avrupa\u2019da ba\u015fat siyasal akt\u00f6r haline getiri\u015f s\u00fcrecini ba\u015flat\u0131r. Bu s\u00fcrecin en \u00f6nemli bile\u015feni Avrupa\u2019n\u0131n toplumsal, siyasal yap\u0131s\u0131n\u0131n belirleyici niteli\u011fi Feodalizmdir. Feodalizm Orta \u00c7a\u011f\u2019\u0131n t\u00fcm\u00fcnde rastlanan bir model de\u011fildir. Zamanla ortaya \u00e7\u0131km\u0131\u015f ve farkl\u0131 bilgilerde, farkl\u0131 niteliklerde kendini g\u00f6sterir. En genel anlam\u0131yla feodalizm belirli t\u00fcrde toplumsal ili\u015fkilere dayanan \u00fcretim bi\u00e7imidir. Orta \u00c7a\u011f\u2019\u0131n feodal toplum yap\u0131s\u0131 ba\u015fl\u0131ca \u00fc\u00e7 toplumsal tabakan\u0131n varl\u0131\u011f\u0131na dayan\u0131r. Bunlar; soylular, ruhban s\u0131n\u0131f ve k\u00f6yl\u00fclerin \u00fcretim ili\u015fkilerine dair oldu\u011fu i\u00e7in, an\u0131lmas\u0131 gereken Roma\u2019da ortaya \u00e7\u0131kan manoryal \u00f6rg\u00fctlenmenin belirleyici rol\u00fcd\u00fcr.<\/p>\n
Aristokrasi Orta \u00c7a\u011f\u2019a damgas\u0131n\u0131 vuran, az\u0131nl\u0131ktaki soylu kesimleri ifade eden bir kavramd\u0131r. Orta \u00c7a\u011f\u2019da Kiliseyi arkas\u0131na alarak y\u00f6netim g\u00fcc\u00fcn\u00fc bask\u0131c\u0131 bir sistem haline getirdi. Asl\u0131nda ba\u015flang\u0131\u00e7ta Kilise g\u00fcc\u00fcn\u00fc Bat\u0131 Roma\u2019n\u0131n y\u0131k\u0131lmas\u0131ndan sonra ayakta kalan tek \u00f6nemli kurum olmas\u0131ndan alm\u0131\u015ft\u0131r. Ba\u015flarda gizli te\u015fkilatlanma ya da cemaat \u015feklinde yap\u0131lanm\u0131\u015f olsa da yeterli kalabal\u0131\u011fa ula\u015ft\u0131\u011f\u0131nda, bu kalabal\u0131ktan ald\u0131\u011f\u0131 destek ile a\u00e7\u0131k a\u00e7\u0131k yay\u0131lmaya ba\u015flam\u0131\u015ft\u0131r. Aristokratlar\u0131n ya da di\u011fer bir ifadeyle feodal beylerin Kilisedeki en b\u00fcy\u00fck etkisi Kiliseleri, rahipleri se\u00e7ebildi\u011fi gibi onlara toprak i\u015fletme yetkisini zamanla vermek olmu\u015ftur. B\u00f6ylece bu iki yap\u0131lanma beraber hareket edecek nedenlere de sahip olmu\u015ftur. Kilise ise zamanla Tanr\u0131sal g\u00fcc\u00fcn\u00fc siyasal etkide kullanabilecek s\u00fcrece getirerek, Krallara ta\u00e7 giydirmi\u015flerdir. B\u00f6ylece ellerinde aforoz silah\u0131 ile Kral\u0131n itiraz etme haklar\u0131n\u0131 da ellerinden alm\u0131\u015ft\u0131r. B\u00f6ylece Kilise feodalite ile zenginle\u015fip, hiyerar\u015fik \u00f6rg\u00fct\u00fc, geni\u015f m\u00fclkleri ile sanki devletle\u015feceklerdir. Ancak zaman \u00f6ylece yapt\u0131klar\u0131n\u0131 yanlar\u0131na kar b\u0131rakmam\u0131\u015f ve kendi aralar\u0131nda \u00e7at\u0131\u015fmalara sebebiyet vermi\u015flerdir. Bu ayr\u0131l\u0131k\u00e7\u0131 g\u00f6r\u00fc\u015flerin sebebiyet verdi\u011fi Kiliselerin bozulmas\u0131, sapma hareketlerine ve \u0130\u00e7 Ha\u00e7l\u0131 Seferleri\u2019ne de neden olacakt\u0131r. Ellerindeki bu g\u00fc\u00e7leriyle s\u00f6m\u00fcrd\u00fckleri, bilgiden yoksun b\u0131rakt\u0131klar\u0131 halk\u0131n bulunduklar\u0131, ya\u015fad\u0131klar\u0131 konumlar\u0131 d\u0131\u015f\u0131nda da yerler oldu\u011funu ve Kilisenin beyan etti\u011fi gibi d\u00fcnyan\u0131n sadece onlarla s\u0131n\u0131rl\u0131 olmad\u0131\u011f\u0131n\u0131 ke\u015ffetmi\u015ftir. Ayr\u0131ca Kilisenin e\u015fitlik ve karde\u015flik \u00fczerindeki naralar\u0131n i\u015fe yaramad\u0131\u011f\u0131n\u0131 anlayan \u0130ngiltere halk\u0131 1381\u2019de B\u00fcy\u00fck K\u00f6yl\u00fc Ayaklanmas\u0131na sebebiyet verecek toplumsal boyuta kadar ula\u015fm\u0131\u015ft\u0131r. Gelecekte Kilise i\u00e7in problemler azalmak yerine artacakt\u0131r.<\/p>\n
Buraya kadar ge\u00e7en s\u00fcre\u00e7te dinin siyasal otoriteye kar\u0131\u015fmas\u0131 ile \u00e7\u0131kan sonu\u00e7lar\u0131 g\u00f6r\u00fcyoruz. Ancak g\u00fcn\u00fcm\u00fczde feodalite, aristokrasi veya kral olmamas\u0131na ra\u011fmen, bir\u00e7ok dinsel y\u00f6netimli \u00fclkelerde, Orta Do\u011fu’daki bir\u00e7ok \u00fclkede mevcut \u00f6rnekleri vard\u0131r, e\u015fitlik ad\u0131 alt\u0131nda s\u00f6m\u00fcr\u00fcler yap\u0131lmaktad\u0131r. Y\u00f6netici ve y\u00f6netilen aras\u0131ndaki artan ekonomik u\u00e7urumlar, elitlik seviyesi(k\u00fclt\u00fcrel ve bilgisel birikim olarak alg\u0131lanacak e\u015fitlikten bahsediyorum) fark\u0131 ayn\u0131<\/p>\n
sorunlara ula\u015ft\u0131\u011f\u0131m\u0131z\u0131 g\u00f6sterir. Orta \u00c7a\u011f\u2019dan bu yana tarihin belirli tekerr\u00fcrlerinden biri olan bu durum g\u00fcn\u00fcm\u00fczde de ge\u00e7erlili\u011fini korumakta. Herkesin, dinini ya\u015famakta \u00f6zg\u00fcr bir d\u00f6nem veya zamanda olmam\u0131z gerekirken, birbirini yarg\u0131layan, \u00f6tekile\u015ftiren bir \u00c7a\u011f’\u0131n ortas\u0131nda kalm\u0131\u015f olduk. O d\u00f6nemde oldu\u011fu gibi bu d\u00f6nemde de din ucu sivri bir k\u0131l\u0131\u00e7 gibi kullan\u0131lmaktad\u0131r.<\/p>\n
Gelelim konunun devam\u0131na. Ha\u00e7l\u0131 seferlerine topraks\u0131z bir feodal beyin himayesine s\u0131\u011f\u0131nm\u0131\u015f a\u00e7 k\u00f6yl\u00fcler, bir par\u00e7a toprak edinebilmek i\u00e7in, kasabadaki, kentlerdeki i\u015fsiz g\u00fc\u00e7s\u00fcz kimseler, su\u00e7lular tak\u0131m\u0131 ya\u011fmalamalarla d\u00fcnyal\u0131klar\u0131n\u0131 ya\u015fan\u0131l\u0131r yer haline getirmek i\u00e7in kat\u0131ld\u0131lar. Sonu\u00e7ta Sefer Do\u011fu-Bat\u0131 ticaretine sebep olmu\u015f ve bir\u00e7ok kenti zenginle\u015ftirmi\u015ftir. Bu ticaretin, ticaret ve sanayi kentlerinin feodal toplumun ba\u011fr\u0131nda burjuva ekonomisinin, burjuva toplumunun ve k\u00fclt\u00fcrlerinin tohumlar\u0131n\u0131 geli\u015ftirerek Yeni \u00c7a\u011f\u2019\u0131 haz\u0131rlam\u0131\u015flard\u0131r.<\/p>\n
Buraya kadar olan k\u0131s\u0131mda ise \u00f6nceleri dinin kullan\u0131ld\u0131\u011f\u0131 ancak ger\u00e7e\u011fin asl\u0131nda birden fazla toprak par\u00e7as\u0131na sahip olma iste\u011finin do\u011fmas\u0131na sebep oldu\u011funu g\u00f6rm\u00fc\u015f olduk. \u015eimdide toprak istedi\u011finin simgesi olan para \u00e7o\u011falt\u0131lmak isteniyor ve \u00e7o\u011falt\u0131l\u0131yor da. G\u00fcn\u00fcm\u00fczde bir\u00e7ok iktidar, gidene kadar mal varl\u0131klar\u0131n\u0131 art\u0131rarak, halk\u0131 s\u00f6m\u00fcr\u00fc malzemesi olarak kullan\u0131yorlar. Maalesef halk ya uyuyor ya da yar\u0131 uyur halde. Yani ya kabullenmi\u015f ve \u00e7\u00f6z\u00fcm bulmamak i\u00e7in \u00e7abal\u0131yor ya da zaten durumun fark\u0131nda bile olmuyor. Bu durum varl\u0131\u011f\u0131n\u0131n kan\u0131tlar\u0131ndan biri de bilgi \u00e7oklu\u011funda olup, bilgisizlikte kavrulan kesimin varl\u0131\u011f\u0131. Bir kan\u0131t daha sumacaksam o da e\u011fitimin artt\u0131\u011f\u0131 ancak e\u011fitimin kar\u015f\u0131l\u0131\u011f\u0131n\u0131n al\u0131namad\u0131\u011f\u0131 vas\u0131fs\u0131z bireylerin yeti\u015fti\u011fidir. O d\u00f6nemde oldu\u011fu gibi bu d\u00f6nemde de sadece galaya a gelmeye haz\u0131r, bilgi y\u0131\u011f\u0131n\u0131 aras\u0131nda kaybolan, neye inan\u0131p neye inanmayaca\u011f\u0131n\u0131 bilmeyen, bilemeyen nesil yeti\u015ftirilir.<\/p>\n
Asl\u0131nda Yeni \u00c7a\u011f\u2019\u0131 ba\u015flatan olaylar\u0131n ba\u015f\u0131nda matbaan\u0131n bulunmas\u0131yla kitaplar\u0131n \u00e7o\u011falt\u0131lmaya ba\u015flanmas\u0131 ve as\u0131l \u00f6nemli s\u00fcre\u00e7 \u0130stanbul\u2019un 1453 y\u0131l\u0131nda Fatih Sultan Mehmet taraf\u0131ndan fethedilmesidir. Bu fetih ile Orta \u00c7a\u011f\u2019\u0131n kapanmas\u0131 ve Yeni \u00c7a\u011f\u2019\u0131n ba\u015flamas\u0131 Reform ve R\u00f6nesans Hareketlerini de beraberinde getirecektir. Bu iki hareketle Ayd\u0131nlanma s\u00fcrecinin e\u015fi\u011fini getirecek en \u00f6nemli olaylardand\u0131r. Reform s\u00fcrecinde Martin Luther\u2019in b\u00fcy\u00fck etkisi yads\u0131namaz. Esas\u0131nda Kilise m\u00fccadeleyi Martin Luther\u2019le ba\u015flayan din sava\u015flar\u0131na kadar b\u0131rakm\u0131yor. Kilise paray\u0131 t\u00fcccarlardan alamayaca\u011f\u0131 i\u00e7in \u00e7\u00f6z\u00fcm\u00fc cennetten arsa satmakta buldu. Fakirlerin cennetten arsa sat\u0131n alamayaca\u011f\u0131 ger\u00e7e\u011fi ile y\u00fcz y\u00fcze kalan halk Kiliseyi protesto etmeye ba\u015flad\u0131. B\u00f6ylece Protestanl\u0131k ba\u015flam\u0131\u015f oldu. Protestanl\u0131\u011f\u0131 Martin Luther\u2019in \u201cDoksan Be\u015f Tezi\u201d neden oldu. Luther, matbaan\u0131n geli\u015fmesiyle bas\u0131lan kitaplar d\u0131\u015f\u0131nda, tavr\u0131ndan dolay\u0131 ceza verilen s\u00fcre\u00e7te en b\u00fcy\u00fck ad\u0131m\u0131 att\u0131\u011f\u0131 \u0130ncil\u2019i Almancaya \u00e7evirdi. B\u00f6ylece fitili ate\u015flenen reformun daha da geni\u015f alana yay\u0131lmas\u0131n\u0131 sa\u011flam\u0131\u015f oldu. Bu burjuva ve aristokrat sava\u015f\u0131n\u0131n \u00f6nemli di\u011fer isimlerinden biri de Thomas M\u00fcntzer\u2019dir. Kiliseye duydu\u011fu nefretle beraber soylulardan da tiksindi\u011fi a\u00e7\u0131kt\u0131r. A\u00e7\u0131kt\u0131r \u00e7\u00fcnk\u00fc M\u00fcntzer, anti-Luther\u2019dir de ayr\u0131ca. \u00d6l\u00fcm sebebinin de Almanya\u2019daki k\u00f6yl\u00fc ayaklanmas\u0131n\u0131 y\u00f6netti\u011fi ve sonucunda da yakaland\u0131\u011f\u0131 \u00e7ift\u00e7ilerle beraber \u00f6ld\u00fcr\u00fclmesi bunu kan\u0131tlar niteliktedir. S\u0131radaki d\u00fc\u015f\u00fcn\u00fcr de olaylarda altta kalamayacak Bruno, Kilise s\u00f6m\u00fcr\u00fcs\u00fcne son vererek, Kiliseyi devletin bir organ\u0131 haline getiriyor. Ayr\u0131ca devlete ba\u015fkald\u0131rman\u0131n dinen yasak oldu\u011funu s\u00f6yleyerek neden bunu yapmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131n\u0131 da bizlere a\u00e7\u0131kl\u0131yor. Niccola Machiavelli, ticaretten zenginle\u015fen bir aileden geliyor. Hapiste bulundu\u011fu d\u00f6nemde eserlerini kaleme alarak bizim de onun hakk\u0131nda fikir sahibi olmam\u0131z\u0131 sa\u011fl\u0131yor. En \u00f6nemli eseri olan \u201cPrincipe\u201d yani \u201cPrens\u201d veya H\u00fck\u00fcmdar\u201dd\u0131r. Bug\u00fcn ki siyaset bilimin kuramc\u0131lar\u0131ndand\u0131r. Dinden ar\u0131nm\u0131\u015f bir d\u00fc\u015f\u00fcnce tarz\u0131 ile mant\u0131\u011f\u0131n\u0131 \u00f6nde tutuyor. S\u00f6ylemek istedi\u011fi \u015fey \u201cahlakl\u0131 olandan \u00e7ok h\u0131rs\u0131z olan\u0131n ba\u015far\u0131l\u0131 oldu\u011fu d\u00fcnyevi iktidarda Kilise h\u0131rs\u0131zlardan biri oldu\u011fundan, Prens amac\u0131 i\u00e7in ahlak kurallar\u0131n\u0131 bile \u00e7i\u011fnemelidir\u201d diye d\u00fc\u015f\u00fcn\u00fcr.<\/p>\n
Y\u00f6neticilere pragmatik olmay\u0131 tavsiye ederek Machiavellist bir yakla\u015f\u0131ma da \u00f6nc\u00fc olur. Machiavelli b\u00f6ylece g\u00fc\u00e7l\u00fc iktidar\u0131n b\u00fcy\u00fck habercisi olur. Jean Bodin\u2019e gelecek olursak ona g\u00f6re; Do\u011faya inan bir e\u011filimi var. Soylulara kar\u015f\u0131 kral\u0131 destekler. Kral\u0131n g\u00fcc\u00fc halka dayan\u0131r. Kraldan laik y\u00f6netim \u015feklini ister. Y\u00f6netimin amac\u0131n\u0131 b\u00fct\u00fcn yurtta\u015flar\u0131n mutlulu\u011funu sa\u011flamak ve bunun i\u00e7inde halk\u0131n ekonomik d\u00fczenini sa\u011flamal\u0131 Kral. Toplum bar\u0131\u015f i\u00e7inde oldu\u011fu s\u00fcrece ya\u015fama g\u00fcvenli\u011fi olur der. Ancak o zaman maksimum refah seviyesine ula\u015f\u0131laca\u011f\u0131n\u0131 savunur. Devlet ve kral \u00f6nce aileye \u00f6nem vermeli. \u00c7\u00fcnk\u00fc ailede baba nas\u0131l aileyi koruyorsa, kralda t\u00fcm ailelerin babas\u0131d\u0131r diyerek g\u00f6r\u00fc\u015f\u00fcn\u00fc savunur. Devlet ba\u015flarda zor kullanarak bir araya getirilmi\u015f bir toprak par\u00e7as\u0131d\u0131r. Ona g\u00f6re korkunun ve g\u00fcc\u00fcn yerini hukuk al\u0131r. Bireysel egemenlik yetkilerini olu\u015fturur. Egemenli\u011fin tek oldu\u011funu, mutlaka kimseye devredilemeyece\u011fini ve b\u00f6l\u00fcnemeyece\u011fini de ekler. Krala egemenlik g\u00fcc\u00fcn\u00fcn halk taraf\u0131ndan verildi\u011fi i\u00e7in son s\u00f6z\u00fc s\u00f6yleme hakk\u0131 halktad\u0131r. Yasa \u00e7\u0131karma halk temsilcilerinde, yasalar\u0131 uygulayan monarkt\u0131r. Kralda monarkta \u00f6zel m\u00fclkiyete sayg\u0131 duymal\u0131d\u0131r. Devletin me\u015fru olmas\u0131n\u0131n tek kayna\u011f\u0131 halkt\u0131r.<\/p>\n
Thomas Hobbes, \u201cBeni annem bar\u0131\u015f ve korkuyla beraber do\u011furdu. O y\u00fczden \u00e7ok korkuyorum.\u201d der. Do\u011fal ortamda devlet, kral ve kilisenin olmad\u0131\u011f\u0131n\u0131 ve ondan halk\u0131n se\u00e7me yetkisi oldu\u011funu kabul eder. O zaman her bir birey i\u00e7inde bu egemenlik yetkilerini de ta\u015f\u0131m\u0131\u015f oluyor. \u0130nsanlar\u0131 cezaland\u0131rmak do\u011fu\u015ftan gelen \u00f6zelliklerden oldu\u011funu savunur. Verilen bu yetkilerin bir s\u00fcre sonra kral, feodal bey ve Kilise taraf\u0131ndan gasp edildi\u011fini s\u00f6yler. Bireylerin egemenli\u011fi elinden al\u0131nd\u0131\u011f\u0131nda birey art\u0131k k\u00f6ledir. Art\u0131k efendisinin buyru\u011funa ge\u00e7mi\u015ftir. En \u00f6enmli s\u00f6zlerinden biri \u201c\u0130nsan insan\u0131n kurdudur.\u201d Do\u011frudan demokrasiyi savunuyor. Modern devletin kurucusudur \u00e7\u00fcnk\u00fc Hobbes\u2019ta egemenlik yetkisi bireylerdedir. Dinsiz oldu\u011fundan Kiliseye kar\u015f\u0131 geldi\u011fi i\u00e7in \u00f6l\u00fcnce kitaplar\u0131 yak\u0131l\u0131yor. Ayd\u0131nlanmaya ge\u00e7meden John Locke\u2019den bahsetmek gerekir. Kendisi bir \u0130ngiliz ve Katoliklere kar\u015f\u0131d\u0131r. Thomas Hobbes\u2019in Toplum S\u00f6zle\u015fmesine \u00f6nem veriyor. Kuvvetler ayr\u0131l\u0131\u011f\u0131 ilkesinin ilkel zeminini haz\u0131rl\u0131yor ancak bunu yarg\u0131 aya\u011f\u0131n\u0131 eksik b\u0131rakarak yap\u0131yor. Liberal devletin kurucusu oldu\u011fu gibi onun i\u00e7in hi\u00e7 kimse, kimsenin k\u00f6lesi de de\u011fildir. Herkesin kendi faydas\u0131n\u0131 artt\u0131rarak ya\u015fayabilece\u011fini ifade ediyor. Ayd\u0131nlanma asl\u0131nda ba\u015f\u0131ndan beri bahsetti\u011fimiz Reform, R\u00f6nesans ve H\u00fcmanizm olarak kar\u015f\u0131m\u0131za \u00e7\u0131kar. Orta \u00c7a\u011f boyunca Kilisenin insanlar\u0131n d\u00fc\u015f\u00fcncesini ipotek koydu\u011fu d\u00fc\u015f\u00fcn\u00fcyorlard\u0131. Ayd\u0131nlanma ile beraber ak\u0131l tekrar ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Buna zihni ayd\u0131nlanma da diyebiliriz. Ayd\u0131nlanma ile Kilise, e\u011fitime kar\u0131\u015fmayacak, insanlar\u0131n \u00f6zg\u00fcrl\u00fckleri aleyhine propaganda yapmayacak ve d\u00fcnyevi i\u015flere de kar\u0131\u015fmayacakt\u0131. 1948 Westhphalia Antla\u015fmas\u0131yla ve beraber Kilisenin bask\u0131s\u0131 ortadan kalkm\u0131\u015ft\u0131r. Ayd\u0131nlanma karanl\u0131ktan ayd\u0131nl\u0131\u011fa kavu\u015fmak olarak yorumlanabilir. Kilisenin bask\u0131s\u0131 ortadan kalk\u0131nca, insanlar Kiliseden \u00f6nce nas\u0131l d\u00fc\u015f\u00fcn\u00fcyorlarsa ayn\u0131 \u015fekilde tekrar d\u00fc\u015f\u00fcnmeye ba\u015fl\u0131yorlar. Ayd\u0131nlanma ulus-devlet d\u00fc\u015f\u00fcncesini tekrar olu\u015fturuyor.<\/p>\n
Montesquieu, soylu aristokrat ailenin bireyidir. Denge-denet d\u00fczene\u011fi ile erkler ayr\u0131m\u0131n\u0131 a\u00e7\u0131klar. A\u00e7\u0131klamalar\u0131n\u0131n tutarl\u0131 olma sebebi, kendisinin de y\u00f6netimde deneyim sahibi olmas\u0131d\u0131r. Ona g\u00f6re y\u00f6netici insanlar\u0131 a\u00e7 b\u0131rakabilir ama onuruna ve \u00f6zg\u00fcrl\u00fc\u011f\u00fcne dokunmamas\u0131 gerekti\u011fini savunur. Jean Jeak Rousseau da kendi \u00e7\u0131kar\u0131na ve yasas\u0131na g\u00f6re davranan bir ki\u015fili\u011fi vard\u0131r. Bu y\u00fczden \u00e7\u0131karc\u0131 ve f\u0131rsat\u00e7\u0131d\u0131r. Frans\u0131z Devrimini yapanlar\u0131n hocas\u0131 say\u0131l\u0131r. Do\u011fan\u0131n hi\u00e7bir zaman insanlara e\u015fitsiz davranmad\u0131\u011f\u0131n, e\u015fitsizli\u011fi insanlar\u0131n yaratt\u0131\u011f\u0131n\u0131 s\u00f6yl\u00fcyor. Kanunlar\u0131 ortaya \u00e7\u0131karan \u015feyin g\u00fc\u00e7 oldu\u011funu da belirtiyor. Rousseau insanlar\u0131n e\u015fitsiz olmad\u0131\u011f\u0131n\u0131 yani e\u015fit olduklar\u0131n\u0131 savunur. Sonu\u00e7ta burjuva s\u0131n\u0131f\u0131n\u0131n g\u00fc\u00e7lenmesini sa\u011flayan Frans\u0131z Devrimi 1789 y\u0131l\u0131nda meydana geldi. Burjuvazi Frans\u0131z Devrimi ile aristokrasiyi devirerek y\u00f6netime sahip<\/p>\n
olmu\u015ftur. Asl\u0131nda Devrim sadece iki s\u0131n\u0131f aras\u0131ndaki bir sebebin do\u011furdu\u011fu tek sonu\u00e7 yoktur. Bir sonucu da y\u00f6netim sisteminden farkl\u0131 olarak Avrupa da g\u00fcc\u00fc elinde bulunduran \u015fehirler de de\u011fi\u015fmi\u015ftir. Kral XVI. Louis, aristokratlar\u0131n iste\u011fi \u00fczerine vergileri almak i\u00e7in Etats Generux\u2019un toplanmas\u0131na karar verdi. Meclisteki tabakalar\u0131n ilk ikisine aristokratlar egemendi. \u00dc\u00e7\u00fcnc\u00fcye de burjuvazi, k\u00f6yl\u00fcler ve i\u015f\u00e7iler bulunuyordu. Bu farkl\u0131l\u0131k aristokratlar\u0131n \u00fcst\u00fcnl\u00fc\u011f\u00fcnden ve bask\u0131s\u0131ndan dolay\u0131 Kral, meclisi yani Etats Generux\u2019u kapatt\u0131. Buna sert tepki g\u00f6steren burjuva ve geni\u015f halk kitlesi ile Fransa ikiye b\u00f6l\u00fcnd\u00fc. Kral, Aristokrasi ve Kilisenin bulundu\u011fu taraf \u00f6teki taraf yani Burjuva ve halka yenildi. B\u00f6ylece Frans\u0131z devrimi de sonu\u00e7lanm\u0131\u015f oldu.<\/p>\n
Buraya kadar anlatt\u0131\u011f\u0131m hem burjuvazi hem aristokrasi g\u00fcn\u00fcm\u00fczde tam olarak neye kar\u015f\u0131l\u0131k gelir sorusuyla kar\u015f\u0131 kar\u015f\u0131ya kal\u0131yorum. Cevap olarak, kendi bireysel fikrimce, verebilece\u011fim \u015fey burjuva \u0131n az\u0131nl\u0131kta kal\u0131p aristokra\u015ft\u0131r\u0131ld\u0131\u011f\u0131 ve halk\u0131n yaln\u0131z b\u0131rak\u0131ld\u0131\u011f\u0131 olur. Bu tezimi k\u0131saca \u015f\u00f6yle anlatabilirim. Aristokratlar\u0131n bitirip ancak burjuvazinin artt\u0131\u011f\u0131 yenilik\u00e7i d\u00f6nemde, burjuvazinin de kendi ve halk aras\u0131ndaki u\u00e7urumu a\u00e7t\u0131\u011f\u0131d\u0131r. Yani halk yine a\u015fa\u011f\u0131 kesimde kalarak, orta s\u0131n\u0131fa y\u00fckselen burjuvazinin de iyice y\u00fckseldi\u011fidir. G\u00fcn\u00fcm\u00fczde s\u0131n\u0131fsal ge\u00e7i\u015flerine ge\u00e7mi\u015f tarihlere g\u00f6re daha kolay oldu\u011fu a\u00e7\u0131kt\u0131r. Yani s\u0131n\u0131fsal ge\u00e7i\u015fler m\u00fcmk\u00fcnd\u00fcr. Ancak bu m\u00fcmk\u00fcnl\u00fck i\u00e7in de yine ko\u015fullar gereklidir. Evet, belki ba\u015f\u0131nda ele\u015ftirdi\u011fim din, babadan o\u011fula ge\u00e7en bir sistem, k\u00fclt\u00fcr ya da dil farkl\u0131l\u0131\u011f\u0131 s\u0131n\u0131fsal ge\u00e7i\u015flere engel de\u011fildir. Ancak simgesel hale gelen parasal \u00e7okluk b\u00fcy\u00fck bir fark yarat\u0131r. Bilginin parayla al\u0131nd\u0131\u011f\u0131 bu d\u00f6nemde orta seviyenin a\u015fa\u011f\u0131s\u0131nda b\u0131rak\u0131ld\u0131\u011f\u0131 bir kesimin hala var olmas\u0131 bu u\u00e7urumu g\u00f6zler \u00f6n\u00fcne s\u00fcr\u00fcyor. Kendi \u00fclkemizde bile artan \u015fiddet olaylar\u0131, h\u0131rs\u0131zl\u0131klar, yolsuzluklar ve kendi i\u00e7inde ifade edilen \u00ab\u00a0ezilen olmamak i\u00e7in ezmek gerek\u00a0\u00bb ifadesi bile bunu kan\u0131tlar niteliktedir. Bir \u015fekilde g\u00fc\u00e7s\u00fcz\u00fcn ezildi\u011fi hi\u00e7bir toplumda geli\u015fme g\u00f6r\u00fclmedi\u011fi gibi, buna sebep olanlar\u0131n y\u00fckselse bile sert d\u00fc\u015f\u00fc\u015fleri de ya\u015fayaca\u011f\u0131 a\u00e7\u0131kt\u0131r. \u0130nsanlar\u0131n iyi \u015feylere para harcamak yerine gelece\u011fini sa\u011flamla\u015ft\u0131rmak i\u00e7in birikime ba\u015flamas\u0131 bile asl\u0131nda ters giden bir d\u00fczenin varl\u0131\u011f\u0131n\u0131 kan\u0131tlar. Bu tekerr\u00fcr tarihten ders \u00e7\u0131kar\u0131lmas\u0131 gereken en \u00f6nemli \u015feylerden biri de ba\u015far\u0131n\u0131n bilgiden, sevgiden ve en \u00f6nemlisi, kar\u015f\u0131ndaki kim olursa olsun, sayg\u0131dan ge\u00e7ti\u011fidir.<\/p>\n
Be\u011fenmedi\u011fimiz her d\u00fczende ba\u015f\u0131 dik bir sayg\u0131yla duru\u015fumuzu sergilemek gerekir. Gelecek nesile, i\u00e7inde sevgi olmasa bile sayg\u0131 b\u0131rakmak zorunda oldu\u011fumuzun fark\u0131nda olmal\u0131y\u0131z. Gelecek yar\u0131nlar art\u0131k sadece sayg\u0131yla ayd\u0131nl\u0131\u011fa \u00e7\u0131kacakt\u0131r.<\/p>\n
Asli Aydin\u00a0 \/\u00a0 AVRUPAPRESS<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":" Bat\u0131 Roman\u0131n y\u0131k\u0131lmas\u0131yla Avrupa’da merkezi otoritenin olmad\u0131\u011f\u0131 yerel ve \u00e7oklu iktidar odaklar\u0131n\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131 yeni bir d\u00f6nem ge\u00e7i\u015f anlam\u0131na gelir. 15. Y\u00fczy\u0131la kadar uzanan d\u00f6neme Orta \u00c7a\u011f denir. Orta \u00c7a\u011f\u2019\u0131n tan\u0131mlay\u0131c\u0131 niteli\u011fi feodalizm ve H\u0131ristiyanl\u0131kt\u0131r. Orta \u00c7a\u011f\u2019a do\u011fru H\u0131ristiyanl\u0131kta hen\u00fcz Roma \u0130mparatorlu\u011fu varl\u0131\u011f\u0131n\u0131 korurken do\u011fmu\u015f ve yayg\u0131nla\u015fm\u0131\u015ft\u0131r. Roma\u2019n\u0131n H\u0131ristiyanl\u0131\u011fa kar\u015f\u0131 ilk tepkisi kiliseyi bask\u0131lamak olmu\u015ftur. […]<\/p>\n","protected":false},"author":3,"featured_media":15110,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14,16,3,17,18,15,19,2],"tags":[6746,1568,6744,6745],"class_list":["post-15194","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-avrupa","category-belcika","category-dunya","category-ekonomi","category-kultur-sanat","category-spor","category-tanitim","category-turkiye","tag-burjuvazi-ve-aristokrasi-arasindaki","tag-catisma","tag-orta-cagdan","tag-yeni-caga"],"yoast_head":"\n