Bilkent \u00dcniversitesi \u00f6\u011fretim \u00fcyelerinden de\u011ferli hocam Prof. Orhan G\u00fcvenen, uzun y\u0131llar b\u00fcnyesinde g\u00f6rev yapt\u0131\u011f\u0131 Avrupa kurumlar\u0131ndan bahsederken, bir T\u00fcrk\u2019\u00fcn oralarda g\u00f6rev alabilmesi i\u00e7in Avrupal\u0131 adaylardan en az \u00fc\u00e7 kat h\u0131zl\u0131 ko\u015fmas\u0131 gerekti\u011fini anlat\u0131rd\u0131. Ona g\u00f6re ancak bu \u015fekilde milliyet\u00e7ili\u011fin hala a\u011f\u0131r basabildi\u011fi de\u011ferlendirmelerde Avrupa\u2019da \u00fcst konumlara \u00e7\u0131k\u0131labilirdi. Kendisinin kar\u015f\u0131la\u015ft\u0131\u011f\u0131 zorluklar\u0131 bir yana b\u0131rak\u0131p Avrupal\u0131lar\u0131n \u00e7al\u0131\u015fma ahlak\u0131ndan \u00f6vg\u00fcyle bahseder, \u201cbeyin namusu\u201d ad\u0131n\u0131 verdi\u011fi i\u015f hayat\u0131ndaki d\u00fcr\u00fcstl\u00fck ve \u00e7al\u0131\u015fkanl\u0131klar\u0131n\u0131 g\u00f6zleri parlayarak aktar\u0131rd\u0131.<\/p>\n\n\n\n
Bilkent \u00dcniversitesi\u2019ndeki g\u00fcnlerden y\u0131llar sonra benim de yolum Avrupa\u2019ya d\u00fc\u015ft\u00fc. 16 y\u0131ld\u0131r bulundu\u011fum Almanya\u2019da, \u00e7al\u0131\u015ft\u0131\u011f\u0131m kurum gere\u011fi \u00fclkenin i\u015f ve b\u00fcrokrasi hayat\u0131n\u0131 en yak\u0131ndan g\u00f6zlemleme \u015fans\u0131m oldu. \u0130ngiliz pragmatizminden uzak, fakat, bir makinan\u0131n i\u015fleyen di\u015flileri gibi s\u00fcre\u00e7 odakl\u0131 ve \u00e7al\u0131\u015fkan Almanlar\u0131n i\u015f ahlak\u0131n\u0131 ve de Almanya\u2019y\u0131 Avrupa\u2019n\u0131n s\u00f6z sahibi \u00fclkesi haline getiren k\u00fclt\u00fcrel \u00f6\u011feleri burada bulundu\u011fum y\u0131llarda uzun uzun d\u00fc\u015f\u00fcnme f\u0131rsat\u0131 buldum. Bilgiye, \u00e7al\u0131\u015fkanl\u0131\u011fa verilen de\u011ferin k\u00fclt\u00fcrel oldu\u011fu kadar, k\u00fclt\u00fcr\u00fcn arka y\u00fcz\u00fcn\u00fc olu\u015fturan dinsel ahlak\u0131n da bir \u00fcr\u00fcn\u00fc oldu\u011funu, Max Weber\u2019in klasikle\u015fmi\u015f eserini okudu\u011fumda daha da a\u00e7\u0131k fark ettim.<\/p>\n\n\n\n
Bilindi\u011fi gibi, Bat\u0131n\u0131n g\u00fcn\u00fcm\u00fczdeki sek\u00fcler ya\u015fam\u0131na ge\u00e7i\u015fi hi\u00e7 de yumu\u015fak olmad\u0131. Aristo\u2019nun miras\u0131n\u0131 i\u015fine gelecek bi\u00e7imde dinsel bir y\u00f6ne dev\u015firen Katolik Kilisesi\u2019nin kat\u0131 felsefesi, ilerleyen y\u0131llarda engizisyonun yaratt\u0131\u011f\u0131 korkunun da etkisiyle Orta \u00c7a\u011f\u0131 karanl\u0131k bir uykuya sokmu\u015ftu. Avrupa bu uykudan ancak 15. ve 16. Y\u00fczy\u0131ldaki k\u0131p\u0131rdanmalarla ay\u0131labildi. 1517 y\u0131l\u0131nda Martin Luther\u2019in kilise kap\u0131s\u0131na ast\u0131\u011f\u0131 tezlerle, Hristiyanl\u0131kta reform aray\u0131\u015flar\u0131 somut bir hal alm\u0131\u015ft\u0131. Protestanl\u0131k mezhebinin do\u011fmas\u0131na yol a\u00e7acak bu d\u00fc\u015f\u00fcnceler, Katolik Kilisesi taraf\u0131ndan \u015fiddetle bast\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015f, t\u00fcm reformcular afaroz edilmi\u015f, 1618-1648 boyunca s\u00fcren Otuz Y\u0131l Mezhep Sava\u015flar\u0131yla Avrupa\u2019da adeta ta\u015f \u00fcst\u00fcnde ta\u015f kalmam\u0131\u015ft\u0131.<\/p>\n\n\n\n
Max Weber, 20. y\u00fczy\u0131l\u0131n ba\u015f\u0131nda yazd\u0131\u011f\u0131 \u201cProtestan Ahlak\u0131 ve Kapitalizmin Ruhu<\/em>\u201d adl\u0131 eserinde1<\/sup>, Katolik Kilisesi\u2019nden ayr\u0131larak ayr\u0131 bir mezhep olu\u015fturan Protestanl\u0131kla d\u00f6n\u00fc\u015f\u00fcme u\u011frayan dini inan\u0131\u015flar\u0131n, son birka\u00e7 y\u00fczy\u0131l\u0131n hakim ekonomik modeli olan kapitalizmi nas\u0131l besledi\u011fini anlatmakta. Eserin haz\u0131rland\u0131\u011f\u0131 s\u0131ralarda, Katoliklerin g\u00f6receli olarak i\u015f hayat\u0131 i\u00e7erisinde daha az bulunan ve m\u00fcmk\u00fcn olan en g\u00fcvenli hayat\u0131 kendine kurarken geliri az da olsa risk almaktan ka\u00e7\u0131nan, sessiz bireyler olduklar\u0131 g\u00f6zleminden yola \u00e7\u0131kan Weber, buna kar\u015f\u0131n Protestanlar\u0131n yeni uygulamalar\u0131 hayata ge\u00e7iren okullara daha \u00e7ok y\u00f6neldikleri izlenimini ekler (sayfa 37-40). Bu davran\u0131\u015f modellerinin arkas\u0131nda yatan temel sebepleri, tarihsel veya politik y\u00f6nelimlerden ziyade kilisenin ayr\u0131 kollar\u0131 aras\u0131ndaki \u00f6\u011freti farkl\u0131l\u0131klar\u0131nda aramam\u0131z gerekti\u011fini s\u00f6yler (Sayfa 39-40). Protestanl\u0131\u011f\u0131n kapitalist d\u00fc\u015f\u00fcnceye zemin olu\u015fturan temellerinin, mezhebin ya\u015fama duyulan ba\u011fl\u0131l\u0131\u011f\u0131 \u00f6ne \u00e7\u0131karmas\u0131yla da a\u00e7\u0131klanamayaca\u011f\u0131n\u0131n alt\u0131n\u0131 \u00e7izen Weber\u2019e g\u00f6re, kapitalist d\u00fc\u015f\u00fcnceyi devindiren ana kanal, tarih boyunca s\u00fcregelen Tanr\u0131 ve din u\u011fruna ac\u0131 \u00e7ekme mitinin d\u00f6n\u00fc\u015f\u00fcm\u00fc olmu\u015ftur (Sayfa 41-42).<\/p>\n\n\n\n Protestanl\u0131k, Katolik Kilisesi\u2019nin g\u00f6r\u00fc\u015flerinde neleri d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015ft\u00fcr, hangi inan\u0131\u015flar reform hareketlerinde evrime u\u011fram\u0131\u015ft\u0131r? G\u00fcnahlarla do\u011fulan, sadece vaftizle ar\u0131n\u0131lan Katolik inanc\u0131nda ibadetin oda\u011f\u0131 \u00f6l\u00fcm sonras\u0131 vaad edilen cennete ula\u015fmakt\u0131r. Benzer \u015fekilde, ilk Hristiyanl\u0131ktan yakla\u015f\u0131k 600 y\u0131l sonra inen \u0130slam inanc\u0131nda kullar\u0131n ibadeti \u00f6b\u00fcr d\u00fcnyadaki nimetler i\u00e7indir ve ya\u015fad\u0131\u011f\u0131m\u0131z hayat sadece bir deneme s\u00fcrecidir. \u0130ncil\u2019de ve Kur\u2019an\u2019da verilen mesajlar, iman yolunda \u00e7ekilen s\u0131k\u0131nt\u0131lar\u0131n \u00f6b\u00fcr d\u00fcnyada \u00f6d\u00fcllendirilece\u011fi y\u00f6n\u00fcndedir. Hikayeler \u00fczerinden akan \u0130ncil\u2019de Hz. \u0130sa\u2019n\u0131n kendini inanc\u0131 (ve ona inanan t\u00fcm Hristiyanlar) u\u011fruna feda edi\u015fi en \u00f6nemli motiftir.<\/p>\n\n\n\n Protestanl\u0131k \u00f6ncesi inan\u0131\u015flardaki ac\u0131 \u00e7ekme ve m\u00fcnzevilik \u00f6\u011fretileri, Puritanism ve Kalvinizm gibi kollar\u0131nda belirgin bir \u015fekilde ortaya \u00e7\u0131kt\u0131\u011f\u0131 \u00fczere, Protestanl\u0131kla beraber mevcut d\u00fcnyevi ya\u015fam\u0131n de\u011ferini \u00f6ne \u00e7\u0131karan bir g\u00f6r\u00fc\u015fe evrilmi\u015flerdir. Bu s\u00fcre\u00e7te, m\u00fcnzevilik ve dindarl\u0131k manast\u0131rda ya\u015fayan ke\u015fi\u015flerin alan\u0131ndan \u00e7\u0131karak, g\u00fcncel ya\u015fam\u0131n i\u00e7ine girmi\u015ftir. Mesle\u011fin icra edili\u015fine oldu\u011fu gibi halk\u0131n g\u00fcnl\u00fck ya\u015fay\u0131\u015f\u0131na dini anlamlar y\u00fcklenmi\u015f, en iyi ibadetin \u00e7al\u0131\u015fmak oldu\u011fu \u00f6ne \u00e7\u0131km\u0131\u015ft\u0131r (Sayfa 80). \u0130\u015fini hakk\u0131yla yapan bir demirci, bir marangoz, Tanr\u0131n\u0131n onlara verdi\u011fi yetenekleri de\u011ferlendirdikleri ve topluma hizmet sunduklar\u0131 i\u00e7in, toplumun ahlak basamaklar\u0131nda sayg\u0131n bir konuma eri\u015fmi\u015flerdir. Weber, kapitalist d\u00fc\u015f\u00fcncenin \u00f6nemli par\u00e7alar\u0131ndan biri olan i\u015fb\u00f6l\u00fcm\u00fcn\u00fcn, artan n\u00fcfus ve zanaatkarlar\u0131n uzmanla\u015fma s\u00fcrecinin yan\u0131s\u0131ra, dinin \u00f6nerdi\u011fi, kendine Tanr\u0131n\u0131n verdi\u011fi yeteneklerle yine Tanr\u0131ya en iyi \u015fekilde hizmet etme d\u00fc\u015f\u00fcncesiyle topluma yay\u0131ld\u0131\u011f\u0131n\u0131 ileri s\u00fcrer (Sayfa 72).<\/p>\n\n\n\n Burada, \u015funu belirtmekte yarar var: Weber, Reform hareketlerinin kapitalist d\u00fc\u015f\u00fcnceyi yoktan var etti\u011fi fikrini kesinlikle savunmamaktad\u0131r. Protestanl\u0131\u011f\u0131n \u00e7\u0131k\u0131\u015f\u0131ndan \u00f6nce, Hollanda \u00f6rne\u011finde oldu\u011fu gibi, merkantilist ticaret ve ham madde borsalar\u0131 kapitalizmin n\u00fcvelerini \u00e7oktan olu\u015fturmu\u015ftu. Weber ise Protestanl\u0131\u011f\u0131n etkisiyle, i\u015fe ve mesle\u011fe olan bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131n de\u011fi\u015fti\u011fini, geleneksel zanaatkar ve \u00e7ift\u00e7ilerin yerini kar odakl\u0131, rasyonel, modern m\u00fcte\u015febbislere b\u0131rakt\u0131\u011f\u0131n\u0131 aktar\u0131r. \u00dcretim sonucu elde edilen gelir, art\u0131k sadece ihtiya\u00e7lar\u0131n kar\u015f\u0131lanmas\u0131 i\u00e7in l\u00fcz\u00fcmlu olmaktan \u00f6tede bir konumdad\u0131r. Vars\u0131ll\u0131k Tanr\u0131n\u0131n bir l\u00fctfu olarak kutsanm\u0131\u015f, iman edebilmek i\u00e7in Tanr\u0131n\u0131n verdi\u011fi zenginli\u011fin her bir kuru\u015funun de\u011ferini bilmek \u00f6\u011f\u00fctlenmi\u015ftir. Mal varl\u0131\u011f\u0131 ne kadar b\u00fcy\u00fckse Tanr\u0131n\u0131n kulunu sahip olduklar\u0131n\u0131 nas\u0131l de\u011ferlendirdi\u011fiyle ve artt\u0131rd\u0131\u011f\u0131yla denemesi o \u00f6l\u00e7\u00fcde yo\u011fun olacakt\u0131r (Sayfa 170).<\/p>\n\n\n\n \u0130lgin\u00e7 olan, vars\u0131ll\u0131\u011fa atfedilen bu olumlu d\u00fc\u015f\u00fcnce, Protestanl\u0131k \u00f6ncesi inan\u0131\u015flar\u0131n neredeyse z\u0131dd\u0131d\u0131r. \u00c7ileke\u015f, ac\u0131 \u00e7ekilmesini ho\u015f, t\u00fcccarl\u0131\u011f\u0131 hor g\u00f6ren inan\u0131\u015flar, Protestanl\u0131kla yerini Tanr\u0131n\u0131n \u00f6ng\u00f6rd\u00fc\u011f\u00fc gibi rasyonel bir \u015fekilde elde edilen zenginli\u011fin onaylanmas\u0131na ve Tanr\u0131n\u0131n verdi\u011fi l\u00fctfun de\u011ferinin bilinmeyerek \u00e7ar\u00e7ur edilmesinin karalanmas\u0131na b\u0131rakm\u0131\u015ft\u0131r (Sayfa 171). \u00d6rne\u011fin, \u201cappetitus divitiarum infinitus<\/em>\u201d yani \u201ckazan\u00e7 i\u00e7in s\u0131n\u0131rs\u0131z bir i\u015ftah\u201d, \u00f6zellikle Protestanl\u0131\u011f\u0131n \u00f6nemli bir dal\u0131 olan Kalvinizm \u00f6ncesi sosyal bir ahlaks\u0131zl\u0131k olarak g\u00f6r\u00fcl\u00fcrken, reformist d\u00f6n\u00fc\u015f\u00fcmle karl\u0131 bir meslek se\u00e7menin insanlar\u0131n \u00f6devi oldu\u011fu inanc\u0131na evrilmi\u015ftir.<\/p>\n\n\n\n G\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131 Weber\u2019in y\u00fcz y\u0131l kadar \u00f6nce \u00e7izdi\u011fi ruhu ne kadar ta\u015f\u0131yor; zaman\u0131n ruhu, Zeitgeist, ne kadar de\u011fi\u015fti? Her\u015feyden \u00f6nce, Protestan ahlak\u0131n\u0131n evirdi\u011fi kapitalizmin temelinde yer alan t\u00fcketim arzusu ya\u015fam anlay\u0131\u015f\u0131m\u0131z\u0131n hala vazge\u00e7ilmez bir par\u00e7as\u0131. K\u00f6kenleri Lacan\u2019\u0131n arzu nesnesine kadar g\u00f6t\u00fcr\u00fclebilecek appetitus divitiarum infinitus<\/em> ile kapitalizmin pen\u00e7esinin zaman\u0131n ruhunu y\u00fcz y\u0131l \u00f6ncesine g\u00f6re \u00e7ok daha derinden kavrad\u0131\u011f\u0131n\u0131 s\u00f6ylemek m\u00fcmk\u00fcn. \u00dcstelik, Weber\u2019in betimledi\u011fi y\u0131llara kadar s\u00fcregelen toplumsal ahlak ile desteklenmi\u015f kapitalist \u00fcretim s\u00fcreci, son y\u00fcz y\u0131lda t\u00fcketim s\u00fcrecinin, yani o \u00fcr\u00fcn\u00fcn t\u00fcketilmesini besleyen sat\u0131\u015f ve pazarlama gibi s\u00fcre\u00e7lerin yan\u0131nda \u00f6nem kayb\u0131 ya\u015fad\u0131. Hatta ve hatta, \u00e7a\u011f\u0131m\u0131zda \u00fcr\u00fcn\u00fcn t\u00fcketimi bir yana, sosyal medya gibi b\u00fcy\u00fcte\u00e7lerin de etkisiyle bir \u00e7ok insan elde edileni daha t\u00fcketmeden i\u015ftah\u0131n ve arzular\u0131n esiri olarak yeni aray\u0131\u015flara kap\u0131l\u0131yor.<\/p>\n\n\n\n Bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda global a\u011f ve internetin, kapitalizmin de d\u00f6n\u00fc\u015f\u00fcm\u00fcn\u00fc sa\u011flad\u0131\u011f\u0131n\u0131 ve hatta onun tarihsel evrimini h\u0131zland\u0131rd\u0131\u011f\u0131n\u0131 s\u00f6ylemek m\u00fcmk\u00fcn. G\u00fcn\u00fcm\u00fcz internet ve sosyal medyas\u0131 beynimizin i\u015fleyi\u015fine do\u011frudan hitap ederek arzular\u0131m\u0131z\u0131 sanal ortamda k\u0131sa yoldan tatmin edebilme kuvvetini ta\u015f\u0131yor. \u0130nternet \u00fczerindeki ba\u011flant\u0131lara her yeni dokunu\u015f, bizi yeni arzu ve sanal t\u00fcketim hayallerine y\u00f6nlendiriyor. Bu durum kapitalizmin \u00f6teden beri bilinegelen \u201carzu-emek-\u00fcr\u00fcn-t\u00fcketim-yeniden arzu\u201d \u00e7ark\u0131n\u0131n \u201carzu\u201d ve \u201cyeniden arzu\u201d aras\u0131ndaki \u00fcretim ve t\u00fcketime olan ihtiyac\u0131 g\u00fcn ge\u00e7tik\u00e7e k\u0131saltarak l\u00fczumsuz k\u0131l\u0131yor: Arzular\u0131n sanal tatmini m\u00fcmk\u00fcn oldu\u011funda, arzu ve yeniden arzu aras\u0131ndaki mesafe k\u0131sal\u0131yor; t\u00fcketilecek \u00fcr\u00fcne, o \u00fcr\u00fcn\u00fc olu\u015fturacak eme\u011fe, ve o eme\u011fi y\u00f6netecek \u015firketlere ihtiya\u00e7 gitgide azal\u0131yor.<\/p>\n\n\n\n Her g\u00fcn geli\u015fen yeni teknolojilerle, robotlar ve yapay zeka programlar arzulara kestirme \u00e7\u00f6z\u00fcmler \u00fcretti\u011finden geleneksel politik ekonomi kavramlar\u0131 da yeni bir bi\u00e7ime evriliyor. Son d\u00f6nemin en tart\u0131\u015fmal\u0131 politik ekonomi konular\u0131ndan biri, \u201cs\u0131n\u0131f\u201d, \u201cemek\u201d ve \u201cart\u0131 de\u011fer\u201d gibi terimlerini de kapsayan en temel kavramlara art\u0131k yeni tan\u0131mlar bulmam\u0131z gereklili\u011fi. Marksist kuram\u0131n \u00f6z\u00fc olan art\u0131 de\u011fer kavram\u0131 teknoloji taraf\u0131ndan k\u00f6kl\u00fc bir \u015fekilde sars\u0131l\u0131yor: Kurulan basit bir internet sayfas\u0131yla milyar dolarlar de\u011ferinde \u015firketlerin olu\u015fmas\u0131, bize \u00fcretken emek\/\u00fcretken olmayan emek kavramlar\u0131n\u0131n yeniden tan\u0131mlanmas\u0131 gereklili\u011fini hat\u0131rlat\u0131yor. Marx\u2019\u0131n emek-de\u011fer teorisinin bu s\u00fcre\u00e7teki evrimi ve proleteryan\u0131n yerini prekaryan\u0131n almas\u0131 gibi konular\u0131n her biri ba\u015fl\u0131ba\u015f\u0131na birer yaz\u0131 olacak derinlikte.<\/p>\n\n\n\n Sonu\u00e7 olarak, Weber\u2019in Protestan ahlak\u0131yla evrildi\u011fini ileri s\u00fcrd\u00fc\u011f\u00fc kapitalizm, bundan b\u00f6yle g\u00fcn\u00fcm\u00fcz Zeitgeist\u2019\u0131n\u0131n, yani \u00e7a\u011f\u0131m\u0131z\u0131n teknolojik ruhu internetin getirdi\u011fi bu yeni ahlakla evriliyor. Ayn\u0131 \u015fekilde Hocam Prof. G\u00fcvenen\u2019in bilgiye ve \u00e7al\u0131\u015fkanl\u0131\u011fa de\u011fer bi\u00e7ilen arenas\u0131 da d\u00f6n\u00fc\u015f\u00fcm ge\u00e7iriyor. Bu yeni ahlak\u0131n, \u00e7al\u0131\u015fman\u0131n art\u0131 de\u011ferini yeniden tan\u0131mlamakla beraber, mevcut ekonomik d\u00fczeni, kendi sonunu getirecek, kendi kurdu\u011fu \u00e7arklar\u0131 k\u0131salt\u0131p \u00e7i\u011fneyen bir d\u00f6ng\u00fcye sokmu\u015f olma ihtimali de kan\u0131mca olas\u0131l\u0131klar aras\u0131nda: Arzular\u0131n sanal tatmini sayesinde arzu ile yeniden arzu aras\u0131ndaki mesafe gittik\u00e7e k\u0131salacak, ve kapitalizm, en temel di\u015flisi olan emek ve t\u00fcketime ihtiyac\u0131 kendi eliyle yok edecek.<\/p>\n\n\n\n Kaynaklar<\/p>\n\n\n\n 1. Weber, Max (1958) \u201cThe Protestant Ethic and the Spirit of Capitalism\u201d, The Scribner Library Edition, Charles Scribner\u2019s Sons: New York.<\/p>\n\n\n\n <\/p>\n\n\n\n Yaz\u0131n\u0131n BirG\u00fcn internet sayfas\u0131 ba\u011flant\u0131s\u0131:<\/strong><\/p>\n\n\n\n https:\/\/www.birgun.net\/haber\/max-weber-den-gunumuz-politik-iktisadina-bakis-protestan-ahlaki-ve-calismanin-kutsanmasi-316437<\/a><\/p>\n\n\n\n Yaz\u0131n\u0131n BirG\u00fcn Twitter sayfas\u0131 ba\u011flant\u0131s\u0131:<\/strong><\/p>\n\n\n\n Max Weber\u2019den g\u00fcn\u00fcm\u00fcz politik iktisad\u0131na bak\u0131\u015f: Protestan ahlak\u0131 ve \u00e7al\u0131\u015fman\u0131n kutsanmas\u0131https:\/\/t.co\/3Og18Ya7iZ<\/a>
Dr. Yal\u0131n G\u00fcnd\u00fcz yazd\u0131<\/p>— BirG\u00fcn Gazetesi (@BirGun_Gazetesi) September 22, 2020<\/a><\/blockquote>