Prof. Dr. Emine YAVA\u015eGEL<\/strong> Bu \u00e7al\u0131\u015fmalar\u0131n her biri ayr\u0131 ayr\u0131 incelendi\u011finde hepsinde felsefenin genel sorular\u0131n\u0131n hakim oldu\u011fu g\u00f6zlenmektedir: Ger\u00e7ek nedir ve \u2018teori\u2019 ad\u0131 alt\u0131nda ger\u00e7ek aray\u0131\u015f\u0131 nas\u0131l ba\u015flam\u0131\u015ft\u0131r? Bilgilerimizle davran\u0131\u015flar\u0131m\u0131z ve \u00e7\u0131karlar\u0131m\u0131z aras\u0131nda ne gibi ili\u015fkiler vard\u0131r? Ger\u00e7ekleri bulmam\u0131z\u0131n en \u00f6nemli arac\u0131 say\u0131lan \u2018bilim\u2019 t\u00fcrde\u015f ve tekil bir yap\u0131da m\u0131d\u0131r, yoksa farkl\u0131 \u2018\u00e7\u0131kar\u2019lara dayanan, farkl\u0131 nitelikte \u2018bilim dallar\u0131\u2019ndan s\u00f6z etmek durumunda m\u0131y\u0131z? Habermas bu gibi sorular\u0131 ba\u015flang\u0131\u00e7ta sosyolojik bir analizden hareket ederek sorgulam\u0131\u015f, ancak daha sonra Kant\u2019la ba\u015flayan Hegel\u2019le kapand\u0131\u011f\u0131 ileri s\u00fcr\u00fclen, buna kar\u015f\u0131n Husserl ve dil felsefesiyle yeniden g\u00fcndeme gelen bilgi kuram\u0131\u2019<\/em>n\u0131 tart\u0131\u015fma konusu yaparak sorgulamalar\u0131na devam etmi\u015ftir.<\/p>\n\n\n\n J.Habermas bir \u2018yap\u0131-kurum\u2019 ya da \u2018yeniden-yap\u0131land\u0131rma\u2019 (Rekonstruktion<\/em>)[1]<\/a> d\u00fc\u015f\u00fcn\u00fcr\u00fcd\u00fcr. D\u00fc\u015f\u00fcnce hayat\u0131 de\u011fi\u015fik teorik y\u00f6ntem ve yakla\u015f\u0131mlar\u0131n (yap\u0131salc\u0131l\u0131k, pozitivizm, pragmatizm, dil felsefesi, psikanaliz vb.) ele\u015ftirisi ve yeniden yap\u0131lanmas\u0131na adanm\u0131\u015ft\u0131r. Bunlar\u0131n yan\u0131 s\u0131ra, hayat\u0131 boyunca diyalog i\u00e7erisinde bulundu\u011fu Marksizmi de yeniden yap\u0131lanacak sistemler aras\u0131nda g\u00f6rm\u00fc\u015ft\u00fcr. \u00d6zellikle tarihi materyalizmi baz\u0131 kavram ve temel varsay\u0131mlar olarak ele alm\u0131\u015f ve bunlar\u0131 ele\u015ftiri s\u00fczgecinden ge\u00e7irdikten sonra yeniden yap\u0131land\u0131rm\u0131\u015ft\u0131r. Bu yeniden yap\u0131land\u0131rma \u00e7al\u0131\u015fmalar\u0131nda Marksizmin temel \u00f6nkabulleri aras\u0131nda say\u0131lan emek-de\u011fer, art\u0131-de\u011fer ve s\u0131n\u0131f kavramlar\u0131na yer vermemi\u015f olmakla ele\u015ftirilmi\u015ftir. Habermas\u2019\u0131n yapmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 ise arka plan\u0131 insanl\u0131\u011f\u0131n k\u00f6kenlerine kadar uzanan farkl\u0131 bir tarihi maddeci yap\u0131 ortaya koymakt\u0131r.<\/p>\n\n\n\n Toplumsal uzla\u015fman\u0131n ve toplumsal ahengin d\u00fc\u015f\u00fcn\u00fcr\u00fc olarak tan\u0131nan Habermas\u2019\u0131n temel sorunu, s\u0131n\u0131fsal \u00e7eli\u015fkileri tamamen ortadan kald\u0131ramam\u0131\u015f olsa bile, iktisadi krizleri kontrol alt\u0131na alarak s\u0131n\u0131fsal \u00e7at\u0131\u015fmalar\u0131n derinle\u015fmesini \u00f6nleyebilen ileri kapitalist toplumlarda daha fazla \u00f6zg\u00fcrl\u00fck <\/em>ve daha fazla demokrasi <\/em>(radikal demokrasi) aray\u0131\u015f\u0131 olmu\u015ftur.<\/p>\n\n\n\n Bu ama\u00e7la, yap\u0131-kurum (Rekonstruktion<\/em>) ama\u00e7l\u0131 bir ara\u015ft\u0131rma perspektifinden ilerlerken ortaya att\u0131\u011f\u0131 ya\u015fam d\u00fcnyas\u0131 kavram\u0131<\/em>\u2019n\u0131 da d\u00fc\u015f\u00fcn\u00fcr ileti\u015fimsel edimleri tamamlayan ve ortak \u00f6znellik i\u00e7inde harekete ge\u00e7irilen dil ve k\u00fclt\u00fcr alan\u0131 olarak betimlemi\u015ftir. Habermas i\u00e7in, dil ve k\u00fclt\u00fcr bizzat ya\u015fam d\u00fcnyas\u0131 i\u00e7in kurucu \u00f6gelerdir.<\/p>\n\n\n\n Habermas toplum kuram\u0131n\u0131, bir ba\u015fka ifadeyle \u00e7a\u011fc\u0131l demokrasi kuram\u0131n\u0131 felsefe ile toplum bilimlerinin i\u015fbirli\u011fi \u00fczerine in\u015fa etmi\u015f, Marx, Weber, Piaget, Durkheim, Mead, Parsons ve Austin kuram\u0131n\u0131n temel referanslar\u0131n\u0131 olu\u015fturmu\u015ftur. \u00c7a\u011fc\u0131l demokraside s\u00f6z konusu olmas\u0131 gereken, \u00f6ncelikle t\u00fcm\u00fcyle \u00f6znelmi\u015f gibi ve dolay\u0131s\u0131yla da b\u00fct\u00fcnle\u015fmeye kar\u015f\u0131ym\u0131\u015f gibi g\u00f6r\u00fclen farkl\u0131 g\u00f6r\u00fc\u015fler ya da konumlar aras\u0131ndaki birlikte varolu\u015fu ve ileti\u015fimi kurmakt\u0131r. Bu do\u011frultuda Habermas\u2019\u0131n \u00e7a\u011fc\u0131l demokrasiye verdi\u011fi \u00f6nem \u00e7ok b\u00fcy\u00fck olmu\u015f, Piaget\u2019den hareketle \u201c\u00e7a\u011fc\u0131l toplum kendisini, nesnel, toplumsal ve \u00f6znel olan\u0131n giderek artan ayr\u0131\u015f\u0131m\u0131yla tan\u0131mlayamaz m\u0131?\u201d diye sorgulamadan kendini al\u0131koyamam\u0131\u015ft\u0131r.<\/p>\n\n\n\n Habermas i\u00e7in bug\u00fcn gelinen noktada bir toplum kuram\u0131n\u0131n temel sorunu, ileti\u015fimsel akl\u0131n egemen oldu\u011fu ya\u015fam d\u00fcnyas\u0131<\/em> ile ara\u00e7sal akl\u0131n egemen oldu\u011fu para<\/em> (pazar ekonomisi) ve iktidar<\/em> (devlet ve b\u00fcrokrasi) alt-sistemlerinin nas\u0131l ayr\u0131\u015ft\u0131klar\u0131n\u0131 ve nas\u0131l bulu\u015fabileceklerini bilme sorunudur. \u0130\u015fte, ileti\u015fimsel eylem kuram\u0131n\u0131 bu ayr\u0131\u015fman\u0131n nas\u0131l olu\u015ftu\u011fu ve nas\u0131l giderilebilece\u011fi \u00fczerinde y\u00fcr\u00fctt\u00fc\u011f\u00fc tart\u0131\u015fmalardan hareketle geli\u015ftirmi\u015ftir. O\u2019na g\u00f6re, her toplum kuram\u0131 i\u00e7in temel sorun \u201cbiri sistem \u00f6b\u00fcr\u00fc de ya\u015fam d\u00fcnyas\u0131na ait iki kavramsal stratejinin tatmin edici bi\u00e7imde nas\u0131l birle\u015febileceklerini bilmektir.\u201d[2]<\/a> Habermas\u2019\u0131n toplumlar tarihi evrimleri i\u00e7erisinde nas\u0131l oldu da bir yanda ya\u015fam d\u00fcnyas\u0131 di\u011fer yanda da para ve iktidar arac\u0131lar\u0131na g\u00f6re d\u00fczenlenmi\u015f alt-sistemler olarak iki k\u0131sma b\u00f6l\u00fcnd\u00fcler sorusundaki temel amac\u0131n\u0131n, Marx\u2019\u0131n altyap\u0131-\u00fcstyap\u0131 ayr\u0131m\u0131na daha farkl\u0131 bir alma\u015f\u0131k olu\u015fturmak oldu\u011fu g\u00f6r\u00fclmektedir.<\/p>\n\n\n\n Habermas\u2019\u0131n kuram\u0131nda ya\u015fam d\u00fcnyas\u0131 bili\u015fsel, normatif ve estetik davran\u0131\u015flar\u0131n birlikte cereyan etti\u011fi k\u00fclt\u00fcr alan\u0131d\u0131r, bu yap\u0131s\u0131yla ya\u015fam d\u00fcnyas\u0131 bir \u00f6zg\u00fcrl\u00fck alan\u0131n\u0131 da olu\u015fturmaktad\u0131r ayn\u0131 zamanda. \u00d6yle ki, ara\u00e7sal akl\u0131n egemen oldu\u011fu ekonomi ve devlet alt-sistemlerinin kar\u015f\u0131s\u0131nda bu alan, ileti\u015fimsel akl\u0131n a\u011f\u0131r bast\u0131\u011f\u0131 ve bireyin insan ve vatanda\u015f olarak iki farkl\u0131 stat\u00fcde hareket edebildi\u011fi bir aland\u0131r. Dolay\u0131s\u0131yla, Habermas ya\u015fam d\u00fcnyas\u0131n\u0131n kurumsal d\u00fczenini de \u201c\u00f6zel alan <\/em>ve kamusal alan <\/em>olmak \u00fczere iki b\u00f6l\u00fcm \u015feklinde d\u00fc\u015f\u00fcn\u00fcyor. \u00d6zel alan, sosyolojik planda \u00e7ekirdek aileye, kom\u015fuluk ili\u015fkilerine ve \u00f6zg\u00fcr derneklere (g\u00fcn\u00fcm\u00fczde STK denilen \u00f6rg\u00fctlere); kamusal alan ise ileti\u015fim ara\u00e7lar\u0131 \u00f6rg\u00fcs\u00fcne (medya d\u00fcnyas\u0131na) ve kamuoyuna dayan\u0131yor.\u201d[3]<\/a><\/p>\n\n\n\n Toplum her t\u00fcr merkezi birlik ilkesini yitirmemi\u015f midir? Asl\u0131nda kar\u015f\u0131l\u0131kl\u0131 anla\u015fma deyimi, bir anlamda, toplumsall\u0131k kuram\u0131 olan ileti\u015fim kuram\u0131na \u00e7a\u011fr\u0131da bulunmaz m\u0131? Habermas, s\u00fcrekli, \u00f6teki\u2019ni dinlemeden ve kabul etmeden, evrensel de\u011fer ta\u015f\u0131yan bir \u015feyi ara\u015ft\u0131rmadan demokrasinin olamayaca\u011f\u0131n\u0131 s\u00f6yler. Bir parlamentoda, mahkeme \u00f6n\u00fcnde ya da medyada demokratik karar al\u0131nmas\u0131, her \u015feyden \u00f6nce, kar\u015f\u0131 taraftakinin konumuna belli bir ger\u00e7eklilik tan\u0131nmas\u0131n\u0131 varsayar.<\/p>\n\n\n\n Bu da Habermas\u2019\u0131 hem Parsons\u2019tan hem de Durkheim\u2019dan ald\u0131\u011f\u0131 \u015fu klasik sava g\u00f6t\u00fcr\u00fcr: Akt\u00f6resel ve toplumsal yarg\u0131lar, k\u00fclt\u00fcrel de\u011ferleri, toplumsal kurallar\u0131 ve toplumsalla\u015fma mekanizmalar\u0131n\u0131 koruma ve yeniden \u00fcretme ara\u00e7lar\u0131d\u0131r<\/em>.[4]<\/a> Bu bak\u0131mdan Habermas, temel kuram\u0131n\u0131 ortaya koydu\u011fu yap\u0131t\u0131n\u0131n sonunda Frankfurt Okulu\u2019nun tezlerini \u00f6zetleyerek \u00e7a\u011fda\u015f toplum bilimleri ele\u015ftirisine y\u00f6nelmi\u015ftir. Ele\u015ftirel bir toplum kuram\u0131n\u0131n normatif temellerini a\u00e7\u0131\u011fa \u00e7\u0131karan \u0130leti\u015fimsel Eylem Kuram\u0131<\/em> Habermas\u2019a g\u00f6re, Frankfurt Okulu\u2019nun 1940 ba\u015flar\u0131na kadar s\u00fcren ilk d\u00f6neminin miras\u00e7\u0131s\u0131d\u0131r.<\/p>\n\n\n\n [1]<\/a> Habermas\u2019\u0131n ifadesiyle Rekonstruktion <\/em>(yeniden-yap\u0131lama ya da yap\u0131-kurum) bir teoriyi par\u00e7alar\u0131na ay\u0131rmak, sonra da teorinin hedefine daha iyi ula\u015fmas\u0131n\u0131 sa\u011flamak amac\u0131yla bu par\u00e7alar\u0131 yeniden birle\u015ftirmektir. Bkz., J. Habermas, Apr\u00e8s Marx, <\/em>Paris, Fayard, 1985, s.26.<\/p>\n\n\n\n [2]<\/a> J\u00fcrgen Habermas, \u0130leti\u015fimsel Eylem Kuram\u0131,<\/em> \u0130stanbul, Kabalc\u0131 Yay., 2001, s.167.<\/p>\n\n\n\n
J\u00fcrgen Habermas\u2019\u0131n temel tezlerini sundu\u011fu yap\u0131t\u0131 \u0130leti\u015fimsel Eylem Kuram\u0131\u2019d\u0131r.<\/em> Ancak bu \u00e7al\u0131\u015fmas\u0131ndan \u00f6nce de Teori ve Pratik <\/em>(1963), \u0130deoloji Olarak Bilim ve Teknik <\/em>(1968), Bilgi ve \u00c7\u0131kar <\/em>(1968), Ak\u0131l ve Me\u015fruluk <\/em>(1973)ve Tarihi Materyalizmin Yeniden Yap\u0131lanmas\u0131 <\/em>(1976)gibi ba\u015fl\u0131klar ta\u015f\u0131yan yap\u0131tlar ortaya koymu\u015ftur. Ana yap\u0131t\u0131ndan \u00f6nceki, t\u00fcm bu say\u0131lan \u00e7al\u0131\u015fmalar\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcr \u2018genel kuram\u0131\u2019na haz\u0131rl\u0131k \u015feklinde de\u011ferlendirmi\u015f, hatta hepsini \u2018prolegomen\u2019 (uzun giri\u015f) olarak nitelendirmi\u015ftir.<\/p>\n\n\n\n
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