{"id":3744,"date":"2020-09-09T11:32:37","date_gmt":"2020-09-09T08:32:37","guid":{"rendered":"https:\/\/www.emedrese.com.tr\/blog\/?p=3744"},"modified":"2022-10-08T11:51:06","modified_gmt":"2022-10-08T08:51:06","slug":"rousseau-ve-toplum-sozlesmesi","status":"publish","type":"post","link":"https:\/\/www.emedrese.com.tr\/blog\/rousseau-ve-toplum-sozlesmesi\/","title":{"rendered":"Rousseau ve Toplum S\u00f6zle\u015fmesi"},"content":{"rendered":"\n<div id=\"toc_container\" class=\"toc_wrap_left no_bullets\"><p class=\"toc_title\">\u0130&ccedil;indekiler<\/p><ul class=\"toc_list\"><li><a href=\"#Giris\">Giri\u015f<\/a><\/li><li><a href=\"#Temel_Kavramlar\">Temel Kavramlar<\/a><ul><li><a href=\"#Genel_Irade\">Genel \u0130rade:<\/a><\/li><li><a href=\"#Ozgurluk\">\u00d6zg\u00fcrl\u00fck:<\/a><\/li><li><a href=\"#Dogal_Yasam\">Do\u011fal Ya\u015fam:<\/a><\/li><li><a href=\"#Demokrasi\">Demokrasi:<\/a><\/li><li><a href=\"#Yasa\">Yasa:<\/a><\/li><li><a href=\"#Mulkiyet\">M\u00fclkiyet:<\/a><\/li><li><a href=\"#Oz\">\u00d6z:<\/a><\/li><\/ul><\/li><\/ul><\/div>\n<h3><span id=\"Giris\">Giri\u015f<\/span><\/h3>\n\n\n\n<p>Toplum S\u00f6zle\u015fmesi adl\u0131 kitap, b\u00fcy\u00fck d\u00fc\u015f\u00fcn\u00fcr Jean- Jacques Rousseau\u2019ya ait hacim olarak k\u00fc\u00e7\u00fck fakat etki olarak devasa bir eserdir. Bu kitab\u0131 incelemeye ge\u00e7meden \u00f6nce yazar\u0131 hakk\u0131nda biraz bilgi edinmek, onun fikri alt yap\u0131s\u0131n\u0131 nas\u0131l olu\u015fturdu\u011funu \u00f6\u011frenmek son derece \u00f6nemlidir.<\/p>\n\n\n\n<p>Rousseau, 1712 y\u0131l\u0131nda Cenevre\u2019de d\u00fcnyaya gelmi\u015f. Annesi do\u011fum yaparken \u00f6lm\u00fc\u015f. Basit bir saat\u00e7i olan babas\u0131 i\u015fledi\u011fi baz\u0131 su\u00e7lardan dolay\u0131 tutuklanmamak i\u00e7in gizlice \u00e7\u0131k\u0131p gitmi\u015f bu \u015fehirden. Zengin akrabalar\u0131n\u0131n yan\u0131nda s\u00fcrekli ezildi\u011fini d\u00fc\u015f\u00fcnen Rousseau, 16 ya\u015f\u0131ndayken Cenevre\u2019yi b\u0131rak\u0131p Fransa\u2019ya gider. Hi\u00e7 okula gitmemesine ra\u011fmen burada okumaya ba\u015flar. \u00d6zellikle m\u00fczikle ilgilenir. 30 ya\u015f\u0131na geldi\u011finde Paris\u2019e yerle\u015fir. Burada, e\u011fitim \u00fczerine yapt\u0131\u011f\u0131 \u00e7al\u0131\u015fmalar ve devlet kar\u015f\u0131t\u0131 g\u00f6r\u00fc\u015fleriyle \u00f6n plana \u00e7\u0131kan Denis Diderot ile tan\u0131\u015f\u0131r. Okumaya, d\u00fc\u015f\u00fcnmeye ve m\u00fczikle u\u011fra\u015fmaya hi\u00e7 ara vermemi\u015ftir. 1752\u2019de besteledi\u011fi \u2018K\u00f6y K\u00e2hini\u2019 adl\u0131 operas\u0131 onun \u00fcn\u00fcn\u00fc saraya ta\u015f\u0131m\u0131\u015ft\u0131 fakat o saray hayat\u0131n\u0131n rahatl\u0131\u011f\u0131n\u0131 ya\u015famak istemiyordu. Kendi ba\u015f\u0131na hayat\u0131n\u0131 s\u00fcrd\u00fcrmek, idame ettirmeye karar vermi\u015fti. Ya\u015f\u0131 ilerledik\u00e7e kendi d\u00fc\u015f\u00fcnce sistemi ray\u0131na oturmaktayd\u0131. Art\u0131k o \u00e7a\u011fda\u015f uygarl\u0131\u011f\u0131n insan\u0131 iyile\u015ftirmek yerine yozla\u015ft\u0131rd\u0131\u011f\u0131n\u0131n fark\u0131na varm\u0131\u015ft\u0131. \u0130\u015fte bundan sonra Rousseau hayat\u0131na bir m\u00fczik adam\u0131 olarak de\u011fil d\u00fc\u015f\u00fcnerek vard\u0131\u011f\u0131 bu fikri her yerde hayk\u0131rarak devam edecekti.<\/p>\n\n\n\n<p>Y\u0131l 1762\u2019ye geldi\u011finde Rousseau, ilk olarak Fransa\u2019ya, daha sonra t\u00fcm d\u00fcnyaya etki edecek siyaset d\u00fc\u015f\u00fcncesinin temellerini att\u0131. Bu d\u00fc\u015f\u00fcncelerini Toplum S\u00f6zle\u015fmesi adl\u0131 bir kitap yazarak toplad\u0131. Toplum S\u00f6zle\u015fmesi kitab\u0131yla monar\u015fiye kar\u015f\u0131 halk iradesinin \u00fcst\u00fcnl\u00fc\u011f\u00fcn\u00fc savunmas\u0131yla 1789 y\u0131l\u0131nda olacak Frans\u0131z \u0130htilali\u2019nin \u00f6n\u00fcn\u00fc a\u00e7t\u0131.<\/p>\n\n\n\n<p>\u201c\u0130nsan \u00f6zg\u00fcr do\u011far, oysa her yerde zincire vuruludur.\u201d Toplum s\u00f6zle\u015fmesi bu isyank\u00e2r sat\u0131rlarla ba\u015flar. Ge\u00e7en onca zamana ra\u011fmen okuyan herkesin kalbinde devrimci bir ruh uyand\u0131r\u0131r. Buna ra\u011fmen ayn\u0131 kitapta Rousseau devletin genel iyili\u011finde hareket etmeyenlerin \u2018\u00f6zg\u00fcrle\u015fmeye mecbur\u2019 edilmesi gerekti\u011fini savunarak dengeli bir politika izler. \u015eimdi Rousseau bu de\u011ferli eserinde neyi, nas\u0131l anlam\u0131\u015f ona bakal\u0131m.<\/p>\n\n\n\n<h3><span id=\"Temel_Kavramlar\"><strong>Temel Kavramlar<\/strong><\/span><\/h3>\n\n\n\n<h4><span id=\"Genel_Irade\"><strong>Genel \u0130rade:<\/strong><\/span><\/h4>\n\n\n\n<p>Genel irade bir b\u00fct\u00fcn olarak devletin istedi\u011fi ve kamu yarar\u0131na olan her \u015feydir diyebiliriz. Bireylerin her zaman kendi menfaatini \u00f6n planda tutmas\u0131 muhtemeldir. Fakat t\u00fcm bireyler toplan\u0131p kendi menfaatlerine bir \u015fey isterseler ve bu istek devletin zarar\u0131na bir \u015feyse ne olur? Bu soruya \u015f\u00f6yle bir \u00f6rnek verilebilir. T\u00fcm halk toplansa ve vergi indirimi talep etse, bu durumda t\u00fcm bireylerin arzular\u0131 verginin azalt\u0131lmas\u0131d\u0131r. O halde vergilerin d\u00fc\u015f\u00fcr\u00fclmesi genel iradedir gibi bir sonu\u00e7 \u00e7\u0131kar. Oysa Rousseau\u2019ya g\u00f6re b\u00f6yle de\u011fildir. Burada genel irade vergilerin azalt\u0131lmamas\u0131d\u0131r.<\/p>\n\n\n\n<p>\u201cGenel irade her zaman do\u011frudur ve kamusal yararlara y\u00f6neliktir. Ama bundan halk\u0131n kararlar\u0131n\u0131n her zaman ayn\u0131 do\u011frulukta oldu\u011fu \u00e7\u0131kmaz. \u0130nsan her zaman kendi iyili\u011fini ister ama bunun ne zaman oldu\u011funu kestiremez. Herkesin iradesi ile genel irade aras\u0131nda \u00e7o\u011fu zaman ayr\u0131l\u0131k olur. Ama sadece genel iradede ortak yarar g\u00f6z \u00f6n\u00fcne al\u0131n\u0131r.\u201d (Jean- Jacques Rousseau, Toplum S\u00f6zle\u015fmesi, s.26)<\/p>\n\n\n\n<p>\u201cRousseau\u2019nun felsefesi, ki\u015fisel \u00e7\u0131karlar\u0131 ve arzular\u0131 olan bireyler ile devletin bir par\u00e7as\u0131 olan ayn\u0131 bireyler aras\u0131nda keskin bir ayr\u0131m yapar. Devletin bir par\u00e7as\u0131 olma rol\u00fcnde, genel iradeden ayr\u0131 d\u00fc\u015fmeye yer yoktur. B\u00f6yle bir \u015fey kendi vicdan\u0131n\u0131z\u0131n aleyhine d\u00f6nmeniz olurdu. Bir birey olarak sahip oldu\u011funuz \u00f6z-\u00e7\u0131karc\u0131 arzular, daima genel iradenin daha y\u00fcksek ama\u00e7lar\u0131n\u0131n hizmetinde olmal\u0131d\u0131r.\u201d (Nigel Warburton, Klasiklerle Felsefe, s. 20)<\/p>\n\n\n\n<h4><span id=\"Ozgurluk\"><strong>\u00d6zg\u00fcrl\u00fck<\/strong>:<\/span><\/h4>\n\n\n\n<p>Rousseau\u2019nun d\u00fc\u015f\u00fcncelerinin odak noktas\u0131 \u2018\u00f6zg\u00fcrl\u00fck\u2019 kavram\u0131d\u0131r. Ona g\u00f6re \u00f6zg\u00fcr olmak ya\u015fama amac\u0131d\u0131r. \u201c\u0130nsan \u00f6zg\u00fcr do\u011far, oysa her yerde zincire vurulmu\u015ftur. Falan kimse kendini ba\u015fkalar\u0131n\u0131n efendisi san\u0131r ama b\u00f6yle sanmas\u0131, onlardan daha da k\u00f6le olmas\u0131na engel de\u011fildir. Bu de\u011fi\u015fme nas\u0131l olmu\u015f? Bilmiyorum. Bunu yasalla\u015ft\u0131ran nedir? \u0130\u015fte bu soruya kar\u015f\u0131l\u0131k verebilirim, san\u0131yorum.\u201d (Jean- Jacques Rousseau, Toplum S\u00f6zle\u015fmesi, s.4) Toplum S\u00f6zle\u015fmesi kitab\u0131na bu s\u00f6zlerle ba\u015flamas\u0131 onun \u00f6zg\u00fcrl\u00fck kavram\u0131 \u00fczerinde ne kadar duraca\u011f\u0131n\u0131 yans\u0131t\u0131yor. Daha sonra yazar, insan\u0131n \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc nas\u0131l yitirdi\u011fini tarihsel a\u00e7\u0131dan ele al\u0131r ve sonu\u00e7ta getirdi\u011fi \u00e7\u00f6z\u00fcm\u00fc sunar. Rousseau do\u011fal hukukun temeli olarak \u00f6zg\u00fcrl\u00fc\u011f\u00fc kabullenir. Ona g\u00f6re insan ancak toplum i\u00e7inde \u00f6zg\u00fcr olabilir. \u00d6zg\u00fcr halk itaat eden fakat k\u00f6le olmayan halkt\u0131r. \u015eef vard\u0131r ama efendi yoktur. Sadece yasalara uyar.<\/p>\n\n\n\n<p>\u201c\u00d6zg\u00fcrl\u00fc\u011f\u00fcnden vazge\u00e7mek, insan olma niteli\u011finde, insan olma haklar\u0131ndan, hatta \u00f6devlerinden vazge\u00e7mek demektir. Her \u015feyden vazge\u00e7en insan\u0131n hi\u00e7bir zarar\u0131n\u0131 kar\u015f\u0131lama olana\u011f\u0131 yoktur. B\u00f6yle bir vazge\u00e7me insan\u0131n yarat\u0131l\u0131\u015f\u0131yla uzla\u015fmaz. \u0130nsan\u0131n isteminden her t\u00fcrl\u00fc \u00f6zg\u00fcrl\u00fc\u011f\u00fc almak, davran\u0131\u015flar\u0131ndan her \u00e7e\u015fit ahlak d\u00fc\u015f\u00fcncesini kald\u0131rmak demektir.\u201d (Jean- Jacques Rousseau, Toplum S\u00f6zle\u015fmesi, s.9)<\/p>\n\n\n\n<p>Rousseau, bir insan\u0131n ba\u015fka bir insana k\u00f6le olmas\u0131n\u0131n sebebini anlar fakat as\u0131l kafas\u0131n\u0131 yordu\u011fu fakat anlayamad\u0131\u011f\u0131 \u015fey, toplumun bir krala k\u00f6le olmas\u0131d\u0131r. Bu konuyu \u015fu sat\u0131rlarla anlat\u0131yor. \u201cGrotius diyor ki: \u2018bir insan \u00f6zg\u00fcrl\u00fc\u011f\u00fcnden vazge\u00e7ip bir efendinin k\u00f6lesi olabiliyor da, neden bir ulus kendi \u00f6zg\u00fcrl\u00fc\u011f\u00fcn\u00fc aktar\u0131p bir kral\u0131n buyru\u011funa girmesin.\u2019 Burada a\u00e7\u0131klanmas\u0131 gereken ikircil anlaml\u0131 s\u00f6zler var. Ama biz<em> aktarma<\/em> s\u00f6z\u00fc \u00fcst\u00fcnde dural\u0131m. Aktarmak, vermek ya da satmak demektir. \u0130mdi, bir ba\u015fkas\u0131n\u0131n k\u00f6lesi olan adam kendini vermiyor, \u00e7ok \u00e7ok ge\u00e7imini sa\u011flamak i\u00e7in sat\u0131yordur. Ama bir ulus neden satar kendini? Bir kral uyruklar\u0131n\u0131n ge\u00e7imini sa\u011flamak \u015f\u00f6yle dursun, kendi ge\u00e7imini onlardan \u00e7\u0131kar\u0131r as\u0131l.\u201d (Jean- Jacques Rousseau, Toplum S\u00f6zle\u015fmesi, s.8)<\/p>\n\n\n\n<p>Yazar, ne pahas\u0131na olursa olsun fikirlerinin ard\u0131nda durmu\u015f. Ya\u015fam\u0131na \u00f6yle i\u015flemi\u015f ki \u00f6zg\u00fcrl\u00fc\u011f\u00fc, \u00e7ileke\u015f bir ya\u015fam s\u00fcrmeyi g\u00f6ze alm\u0131\u015f. Bence onda var olan bu \u00f6zg\u00fcrl\u00fck hissi daha 16 ya\u015f\u0131ndayken anne ve babas\u0131z bir \u015fekilde akrabalar\u0131n\u0131n yan\u0131nda mahbes bir ya\u015fam s\u00fcrmesiyle alakal\u0131. Bu hayat \u00f6ylesine etkilemi\u015f ki onu, i\u00e7inde ya\u015fad\u0131\u011f\u0131 f\u0131rt\u0131nalar y\u0131llar sonra bu kitapla bo\u015falm\u0131\u015f gibi.<\/p>\n\n\n\n<h4><span id=\"Dogal_Yasam\"><strong>Do\u011fal Ya\u015fam:<\/strong><\/span><\/h4>\n\n\n\n<p>Ayd\u0131nlanma filozoflar\u0131 genelde ilerlemeyi (teknoloji ve medeniyet olarak) y\u00fcceltirken Rousseau \u2018do\u011faya d\u00f6n\u00fc\u015f\u2019 fikrini savunmu\u015ftur. Ayd\u0131nlanmac\u0131 filozoflar k\u00f6t\u00fcl\u00fc\u011f\u00fcn gelenek taraf\u0131ndan s\u00fcrd\u00fcr\u00fclen cehaletten kaynakland\u0131\u011f\u0131n\u0131 ve \u00e7are olarak ayd\u0131nlanma oldu\u011funu savunmu\u015flard\u0131r. Bu gibi d\u00fc\u015f\u00fcn\u00fcrler ak\u0131l ve bilimin ilerlemesiyle insan\u0131n geli\u015fece\u011fini ve insan\u0131n i\u00e7indeki iyili\u011fin kademe kademe ortaya \u00e7\u0131kaca\u011f\u0131n\u0131 s\u00f6ylemi\u015flerdir. Oysa Rousseau, k\u00f6t\u00fcl\u00fc\u011f\u00fcn medeniyetten kaynakland\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyordu. Onun felsefe sahas\u0131nda ilk boy g\u00f6sterdi\u011fi ve Dijon Akademisinde \u00f6d\u00fcle lay\u0131k g\u00f6r\u00fcld\u00fc\u011f\u00fc eserde \u015f\u00f6yle diyordu: \u2018Medeniyet, suni ve yoz bir ya\u015fama yol a\u00e7m\u0131\u015ft\u0131r.\u2019 Rousseau\u2019nun do\u011fal ya\u015famdan ne kastetti\u011fini Sk\u0131rberkk ve N\u0131ls G\u0131lje \u015f\u00f6yle a\u00e7\u0131kl\u0131yor: \u201cRousseau, bununla kabaca ilkel ya\u015fama olan bir arzuyu dile getirmi\u015f olmas\u0131 pek m\u00fcmk\u00fcn g\u00f6z\u00fckm\u00fcyor. Rousseau, insan\u0131n toplumun bir par\u00e7as\u0131 oldu\u011fu \u00fcst\u00fcne \u00e7ok g\u00fc\u00e7l\u00fc bir vurgu yapm\u0131\u015ft\u0131r. Onun i\u015faret etti\u011fi nokta \u2018toplum i\u00e7inde do\u011fal ve erdemli bir ya\u015fam s\u00fcrmek\u2019 anlam\u0131nda bir do\u011faya d\u00f6n\u00fc\u015ft\u00fcr. B\u00f6ylece Rousseau\u2019nun bu tezi hem a\u015f\u0131r\u0131 rafine bir \u00e7\u00f6k\u00fc\u015f\u00fc hem de medenile\u015fmemi\u015f ilkelli\u011fi reddetmi\u015ftir.\u201d (Antik Yunan\u2019dan Modern D\u00f6neme Felsefe Tarihi, G. Sk\u0131rberkk &amp; N. G\u0131lje, Kesit Yay., s.328)<\/p>\n\n\n\n<h4><span id=\"Demokrasi\"><strong>Demokrasi<\/strong>:<\/span><\/h4>\n\n\n\n<p>Rousseau, demokrasiyle do\u011frudan demokrasiyi, yani her yurtta\u015f\u0131n her konuda oy verme hakk\u0131na sahip oldu\u011fu sistemi kasteder. Bunun m\u00fcmk\u00fcn olmayaca\u011f\u0131n\u0131 Rousseau da bilir. Bu nedenle demokrasiyi kendi anlay\u0131\u015f\u0131n\u0131n d\u0131\u015f\u0131ndaki \u015fekli ile asla tasvip etmez. Kendi anlad\u0131\u011f\u0131 \u015fekilde de y\u00fcr\u00fcrl\u00fckte olmas\u0131n\u0131n nerede ise imk\u00e2ns\u0131z oldu\u011funu bilir.<\/p>\n\n\n\n<p>\u201cDemokrasi s\u00f6zc\u00fc\u011f\u00fcn\u00fc tam anlam\u0131nda al\u0131rsak, diyebiliriz ki, ger\u00e7ek demokrasi hi\u00e7bir zaman var olmam\u0131\u015ft\u0131r ve olmayacakt\u0131r. \u00c7o\u011funlu\u011fun y\u00f6netmesi ve az\u0131nl\u0131\u011f\u0131n y\u00f6netilmesi do\u011fal d\u00fczene ayk\u0131r\u0131d\u0131r. Kamu i\u015fleriyle u\u011fra\u015fmak i\u00e7in halk\u0131n ara vermeden toplanmas\u0131 d\u00fc\u015f\u00fcn\u00fclemez ve bu i\u015f i\u00e7in y\u00f6netim bi\u00e7imi de\u011fi\u015fmeden komisyonlar kurulamayaca\u011f\u0131 kolayca anla\u015f\u0131l\u0131r.\u201d (Jean- Jacques Rousseau, Toplum S\u00f6zle\u015fmesi, s.63)<\/p>\n\n\n\n<p>Daha sonra Rousseau ger\u00e7ek demokrasinin var olmas\u0131 i\u00e7in baz\u0131 \u015fartlar s\u00f6yler. \u00d6ncelikle devlet k\u00fc\u00e7\u00fck olacak ki halk rahat\u00e7a toplanabilsin. Daha sonra i\u015flerin \u00fcst \u00fcste y\u0131\u011f\u0131l\u0131p derin tart\u0131\u015fmalara yol a\u00e7mas\u0131n\u0131 \u00f6nleyecek kadar t\u00f6relerin olmas\u0131 gerekir. Ve en \u00f6nemlisi olarak \u015fu c\u00fcmleleri s\u00f6yler. \u201cBir de halk aras\u0131nda s\u0131n\u0131fsal ayr\u0131l\u0131k olmayacak. Yoksa haklarda ve yetkilerde e\u015fitlik sa\u011flanamaz. L\u00fcks az olacak hatta hi\u00e7 olmayacak, \u00e7\u00fcnk\u00fc l\u00fcks ya zenginlikten do\u011far ya zenginli\u011fi zorunlu k\u0131lar. L\u00fcks, zenginin de yoksulun da ahlak\u0131n\u0131 bozar; birinciyi mal m\u00fclk, ikinciyi a\u00e7g\u00f6zl\u00fcl\u00fck y\u00fcz\u00fcnden. L\u00fcks yurdu gev\u015fekli\u011fe ve yoksullu\u011fa s\u00fcr\u00fckler, devletin elinden b\u00fct\u00fcn yurtta\u015flar\u0131n\u0131 al\u0131r; onlar\u0131 birbirine, hepsini de kamuoyuna k\u00f6le eder.\u201d (Jean- Jacques Rousseau, Toplum S\u00f6zle\u015fmesi, s.64)<\/p>\n\n\n\n<p>Rousseau b\u00f6ylesi bir sistemin ger\u00e7ekle\u015fmeyece\u011fini d\u00fc\u015f\u00fcn\u00fcr ve b\u00f6yle bir d\u00fczeni ancak tanr\u0131lar\u0131n yapabilece\u011fini s\u00f6yler. \u201cBir tanr\u0131 ulusu olsayd\u0131, demokrasi ile y\u00f6netilirdi. B\u00f6ylesi olgun bir y\u00f6netim insanlar\u0131n harc\u0131 de\u011fil.\u201d<\/p>\n\n\n\n<h4><span id=\"Yasa\"><strong>Yasa<\/strong>:<\/span><\/h4>\n\n\n\n<p>\u201cYasa, yurtta\u015flar\u0131 bir b\u00fct\u00fcn, davran\u0131\u015flar\u0131 da bir soyut olarak g\u00f6z \u00f6n\u00fcne al\u0131r; yoksa \u00f6zel bir ki\u015fiyi ya da \u00f6zel bir davran\u0131\u015f\u0131 dikkate almaz. B\u00f6ylece, yasa bir tak\u0131m ayr\u0131cal\u0131klar kabul edebilir ama adlar\u0131n\u0131 belirterek kimseye ayr\u0131cal\u0131k tan\u0131yamaz. Yasa yurtta\u015flar\u0131 s\u0131n\u0131flara ay\u0131rabilir, hatta bu s\u0131n\u0131flara girme hakk\u0131 olarak birtak\u0131m \u00f6zellikler de g\u00f6sterebilir ama \u015fu ya da bu kimseyi, isim s\u00f6yleyerek bu s\u0131n\u0131flara sokamaz. K\u0131saca ki\u015fisel bir konuyla ilgili her t\u00fcrl\u00fc g\u00f6rev, yasama yetkisi d\u0131\u015f\u0131nda kal\u0131r.<\/p>\n\n\n\n<p>Bu d\u00fc\u015f\u00fcnceden d\u00fcped\u00fcz g\u00f6r\u00fcl\u00fcyor ki; yasa yapmak kimin i\u015fidir diye sorman\u0131n yeri yoktur, \u00e7\u00fcnk\u00fc yasalar genel istemin i\u015flemleridir sadece. H\u00fck\u00fcmdar yasalara ba\u011fl\u0131 m\u0131d\u0131r diye sormak da yersizdir, \u00e7\u00fcnk\u00fc h\u00fck\u00fcmdar da devletin bir \u00fcyesidir. Yine, nas\u0131l olur da insan hem \u00f6zg\u00fcr hem yasaya ba\u011fl\u0131 kal\u0131r, diye sormak gereksizdir, \u00e7\u00fcnk\u00fc yasalar istemlerimizi saptayan bir belgedir sadece.\u201d&nbsp; (Jean- Jacques Rousseau, Toplum S\u00f6zle\u015fmesi, s.35)<\/p>\n\n\n\n<h4><span id=\"Mulkiyet\"><strong>M\u00fclkiyet:<\/strong><\/span><\/h4>\n\n\n\n<p>Do\u011fal ya\u015fam\u0131n var oldu\u011fu d\u00f6nemde do\u011fan\u0131n nimetleri b\u00fct\u00fcn insanlara yetti\u011finden dolay\u0131 bu d\u00f6nemde insanlar aras\u0131nda m\u00fclkiyet kavram\u0131 yoktu. Ne zaman bir kesim insan taraf\u0131ndan belirli bir toprak alan\u0131 \u00e7itle \u00e7evrilerek \u2018buras\u0131 benim\u2019 iddias\u0131nda bulunuldu, i\u015fte o vakit m\u00fclkiyet olgusunun temeli at\u0131ld\u0131. Bu s\u00fcre\u00e7 ayn\u0131 zamanda g\u00fcn\u00fcm\u00fczde var olan s\u0131n\u0131fsal farkl\u0131l\u0131\u011f\u0131n temelini olu\u015fturur.<\/p>\n\n\n\n<p>\u201cEn g\u00fc\u00e7l\u00fcler ya da en zavall\u0131lar kendi g\u00fc\u00e7lerini ya da kendi gereksinimlerini ba\u015fkalar\u0131n\u0131n mal\u0131 \u00fczerinde bir t\u00fcr hak, kendilerine g\u00f6re m\u00fclkiyet hakk\u0131yla e\u015fde\u011ferde bir hak haline getirdikleri i\u00e7in, bozulan e\u015fitli\u011fi korkun\u00e7 bir karga\u015fa izledi. B\u00f6ylece zenginlerin gasp\u00e7\u0131l\u0131\u011f\u0131 ve yoksullar\u0131n haydutlu\u011fu, do\u011fal merhameti ve adaletin hen\u00fcz zay\u0131f olan sesini bo\u011farak, insanlar\u0131 doyumsuz, cimri ve bencil biri haline getirdi.\u201d (Jean- Jacques Rousseau, \u0130nsanlar Aras\u0131ndaki E\u015fitsizli\u011fin Kayna\u011f\u0131, s. 135)<\/p>\n\n\n\n<h4><span id=\"Oz\"><strong>\u00d6z<\/strong>:<\/span><\/h4>\n\n\n\n<p>Rousseau, R\u00f6nesans\u2019tan sonra h\u0131zla geli\u015fmeye ba\u015flayan ve sanayinin artmas\u0131yla geli\u015fmesi h\u0131z kazanan Avrupa\u2019y\u0131 \u00e7ok a\u011f\u0131r bir \u015fekilde ele\u015ftirmi\u015f. Bu ele\u015ftirileri b\u00fcy\u00fck oranda reddedilse de onun fikirlerini savunan b\u00fcy\u00fck bir kitlenin oldu\u011fu a\u00e7\u0131kt\u0131r. Zira k\u0131sa bir s\u00fcre sonra Romantizm ak\u0131m\u0131n\u0131 <sup>1<\/sup> ve Frans\u0131z devrimini ortaya \u00e7\u0131karanlar, ba\u015f kitap olarak Toplum S\u00f6zle\u015fmesi\u2019ni kullanacaklard\u0131r. Rousseau\u2019nun felsefesi, duyguyu, insan\u0131n yarat\u0131l\u0131\u015f\u0131n\u0131n temel gayesi olarak ileri s\u00fcrm\u00fc\u015f ve \u2018Ayd\u0131nlanma\u2019 olarak adland\u0131r\u0131lan, akl\u0131n \u00f6n plana \u00e7\u0131kt\u0131\u011f\u0131 bir d\u00f6nemi \u00e7ok derinden sarsm\u0131\u015ft\u0131r. Son olarak Rousseau\u2019yu \u00e7a\u011f\u0131n\u0131n ko\u015fullar\u0131n\u0131 ve hayat\u0131n\u0131n evrelerini g\u00f6z \u00f6n\u00fcne almadan incelememek gerekti\u011fi \u00f6nemlidir.<\/p>\n\n\n\n<blockquote class=\"wp-block-quote\"><p>Romantizm Ak\u0131m\u0131: 1800\u2019l\u00fc y\u0131llarda Avrupa\u2019da ortaya \u00e7\u0131km\u0131\u015ft\u0131r. Edebiyat, sanat, m\u00fczik dallar\u0131n\u0131 etkileyen entelekt\u00fcel bir ak\u0131md\u0131r. Duyguyu \u00f6n plana \u00e7\u0131karan bu ak\u0131m orta \u00e7a\u011f toplumuna \u00f6zlemle bakm\u0131\u015ft\u0131r.<\/p><\/blockquote>\n\n\n\n<blockquote class=\"wp-block-quote\"><p><strong>Bu makaleyi okuyanlar i\u00e7in tavsiye yaz\u0131:<\/strong><br><strong><a href=\"https:\/\/www.emedrese.com.tr\/blog\/varoluscu-din-felsefesinde-kutsal-sanat-iliskisi\/\" target=\"_blank\" rel=\"noopener\" title=\"Varolu\u015f\u00e7u Din Felsefesinde Kutsal-Sanat \u0130li\u015fkisi\">Varolu\u015f\u00e7u Din Felsefesinde Kutsal-Sanat \u0130li\u015fkisi<\/a><br><\/strong><a style=\"font-weight: bold;\" href=\"https:\/\/www.emedrese.com.tr\/blog\/buyuk-hippiastan-hipparkhosa-iki-kitap-bes-diyalog\/\" target=\"_blank\" rel=\"noopener\" title=\"B\u00fcy\u00fck Hippias\u2019tan Hipparkhos\u2019a \u0130ki Kitap Be\u015f Diyalog\">\u0130ki Kitap 5 Diyalog<\/a><b><br><\/b><a style=\"font-weight: bold;\" href=\"https:\/\/www.emedrese.com.tr\/blog\/devlet-adami-lakhes-gorgias\/\" target=\"_blank\" rel=\"noopener\" title=\"Devlet Adam\u0131\">Devlet Adam\u0131<br><\/a><a style=\"font-weight: bold;\" href=\"https:\/\/www.emedrese.com.tr\/blog\/augustinus-ve-itiraflari\/\" target=\"_blank\" rel=\"noopener\" title=\"Augustinus ve \u0130tiraflar\u2019\u0131\">Augustinus ve \u0130tiraflar&#8217;\u0131<\/a><\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"<p>\u0130&ccedil;indekilerGiri\u015fTemel KavramlarGenel \u0130rade:\u00d6zg\u00fcrl\u00fck:Do\u011fal Ya\u015fam:Demokrasi:Yasa:M\u00fclkiyet:\u00d6z: Giri\u015f Toplum S\u00f6zle\u015fmesi adl\u0131 kitap, b\u00fcy\u00fck d\u00fc\u015f\u00fcn\u00fcr Jean- Jacques Rousseau\u2019ya ait hacim olarak k\u00fc\u00e7\u00fck fakat etki olarak devasa bir eserdir. Bu kitab\u0131 incelemeye ge\u00e7meden \u00f6nce yazar\u0131 hakk\u0131nda biraz bilgi edinmek, onun fikri alt yap\u0131s\u0131n\u0131 nas\u0131l olu\u015fturdu\u011funu \u00f6\u011frenmek son derece \u00f6nemlidir. Rousseau, 1712 y\u0131l\u0131nda Cenevre\u2019de d\u00fcnyaya gelmi\u015f. Annesi do\u011fum yaparken \u00f6lm\u00fc\u015f. Basit [&hellip;]<\/p>\n","protected":false},"author":19,"featured_media":4212,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[147],"tags":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3744"}],"collection":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/users\/19"}],"replies":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/comments?post=3744"}],"version-history":[{"count":6,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3744\/revisions"}],"predecessor-version":[{"id":5057,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/posts\/3744\/revisions\/5057"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media\/4212"}],"wp:attachment":[{"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/media?parent=3744"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/categories?post=3744"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.emedrese.com.tr\/blog\/wp-json\/wp\/v2\/tags?post=3744"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}