Zorak\u0131l\u0131q v\u0259 siyas\u0259t \u2013 h\u0259r zaman bir-biri il\u0259 toqqu\u015fan anlay\u0131\u015flard\u0131r. Bir t\u0259r\u0259fd\u0259n, dem\u0259k olar ki, d\u00f6vl\u0259tin ist\u0259nil\u0259n t\u0259rifi g\u00fcc aparat\u0131n\u0131 onun z\u0259ruri hiss\u0259si kimi ifad\u0259 edir, onlardan \u0259n m\u0259\u015fhuru da Weber\u0259 m\u0259xsus olan \u2013 zorak\u0131l\u0131q \u00fcz\u0259rind\u0259 inhisar\u00e7\u0131l\u0131\u011f\u0131n d\u00f6vl\u0259tin z\u0259ruri x\u00fcsusiyy\u0259ti olmas\u0131d\u0131r. Dig\u0259r t\u0259r\u0259fd\u0259n d\u0259, d\u00f6vl\u0259tin \u0259sas qay\u0259sinin m\u00fcnaqi\u015f\u0259l\u0259rin s\u00fclh yolu il\u0259 h\u0259lli oldu\u011fu \u0259sas g\u0259tiril\u0259r\u0259k, ona qar\u015f\u0131 (h\u0259rbi, polis, siyasi v\u0259 s. kimi vasit\u0259l\u0259r\u0259 malik olmas\u0131 s\u0259b\u0259bil\u0259) zorak\u0131l\u0131q ittiham\u0131 y\u00f6n\u0259ldilir, bununla da delegitimizasiyas\u0131na c\u0259hd edilir.<\/p>\n\n\n\n
Lakin d\u00f6vl\u0259t, h\u0259min bu dinc \u00fcsulun vasit\u0259l\u0259rini m\u0259hz zorak\u0131l\u0131q \u00fcz\u0259rind\u0259ki inhisar\u0131 v\u0259 n\u0259h\u0259ng g\u00fcc aparat\u0131 say\u0259sind\u0259 \u0259ld\u0259 etdiyind\u0259n, siyasi h\u0259yatla ba\u011fl\u0131 bu iki ziddiyy\u0259tli fikir, daima bir-birini qidaland\u0131r\u0131r, polemikan\u0131n sonu g\u00f6r\u00fcnm\u00fcr. Eyni zamanda, bu ikisin\u0259 qar\u015f\u0131 olan \u00fc\u00e7\u00fcnc\u00fc bir bax\u0131\u015f da m\u00f6vcuddur \u2013 m\u0259rk\u0259zl\u0259\u015fdirilmi\u015f zorak\u0131l\u0131q aparat\u0131 olmadan da siyasi h\u0259yat\u0131n m\u00fcmk\u00fcnl\u00fcy\u00fcn\u0259 inanan bu yana\u015fmaya g\u00f6r\u0259, zorak\u0131l\u0131\u011f\u0131n olmad\u0131\u011f\u0131 bir reall\u0131\u011f\u0131n t\u0259sis edilm\u0259si u\u011fruna v\u0259 s\u0131rf m\u0259qs\u0259d\u0259 \u00e7atmaq namin\u0259 zorak\u0131l\u0131q aparat\u0131ndan istifad\u0259 oluna bil\u0259r. B\u0259\u015f\u0259riyy\u0259t tarixind\u0259 bir s\u0131ra m\u00fc\u0259mmal\u0131 eskperimentl\u0259r\u0259 ilham vermi\u015f bu fikir, \u00f6z\u00fcn\u00fc marksizmin siyasi v\u0259 etik t\u0259limind\u0259 tam a\u00e7m\u0131\u015fd\u0131r.
Bu yaz\u0131da siyasi zorak\u0131l\u0131\u011fa aid olan bu ziddiyy\u0259tli m\u00fcnasib\u0259tl\u0259rin marksizm t\u0259r\u0259find\u0259n klassik alman idealizmi il\u0259 polemikada, eyni zamanda onunla birba\u015fa \u0259laq\u0259li olaraq nec\u0259 inki\u015faf etdirildiyini g\u00f6st\u0259rm\u0259y\u0259 \u00e7al\u0131\u015faca\u011fam. Bu ekskursiyan\u0131n m\u0259qs\u0259di, zorak\u0131l\u0131\u011fa marksist bax\u0131\u015f\u0131 f\u0259ls\u0259fi avtoritetl\u0259rin q\u0259dimliyi il\u0259 t\u0259qdis etm\u0259k v\u0259 ya m\u00f6vcud siyasi problemi metafizika duman\u0131nda \u00f6rt-basd\u0131r etm\u0259k deyil. M\u0259suliyy\u0259t da\u015f\u0131mal\u0131 olduqlar\u0131 halda, konkret probleml\u0259ri \u00f6rt-basd\u0131r etm\u0259l\u0259ri, probleml\u0259rin \u00fcst\u00fcn\u00fc he\u00e7 bir m\u0259suliyy\u0259t y\u00fckl\u0259m\u0259y\u0259n pardaql\u0131 n\u0259z\u0259ri konstruksiyalarla b\u0259z\u0259m\u0259l\u0259ri, 20-ci \u0259srin bir \u00e7ox sol\u00e7u n\u0259z\u0259riyy\u0259\u00e7isinin arxas\u0131nda dayand\u0131\u011f\u0131 \u015firin bir oyundur, el\u0259 bu s\u0259b\u0259bd\u0259n d\u0259 onillikl\u0259r boyunca yat\u0131b qald\u0131lar, torpa\u011f\u0131n ayaqlar\u0131n\u0131n alt\u0131ndan nec\u0259 s\u00fcr\u00fc\u015fd\u00fcy\u00fcn\u00fc f\u0259rq etm\u0259dil\u0259r. Odur ki, m\u0259n d\u0259 bu m\u0259qal\u0259 il\u0259 s\u00f6z\u00fcged\u0259n \u0259n\u0259n\u0259ni davam etdirm\u0259k ist\u0259mir\u0259m: b\u0259zi epizodlarda f\u0259ls\u0259fi polemikan\u0131n tarixin\u0259 m\u00fcraci\u0259t etm\u0259yim is\u0259: \u201cZorak\u0131l\u0131\u011fa qar\u015f\u0131 zorak\u0131l\u0131q nec\u0259 m\u00fcmk\u00fcnd\u00fcr?\u201d sual\u0131n\u0131n cavab\u0131n\u0131 asanla\u015fd\u0131rd\u0131\u011f\u0131 v\u0259 ayd\u0131nla\u015fd\u0131rd\u0131\u011f\u0131 nisb\u0259td\u0259 olacaq.
\u00d6hd\u0259likl\u0259r kolliziyas\u0131 \u2013 f\u0259rqli h\u00fcquq normalar\u0131 aras\u0131ndak\u0131 ziddiyy\u0259ti ifad\u0259 ed\u0259n k\u00f6hn\u0259 bir termindir. Kant\u0131n etik t\u0259limini t\u0259nqid ed\u0259n Hegel t\u0259r\u0259find\u0259n f\u0259ls\u0259f\u0259y\u0259 daxil edilmi\u015fdir. Bilindiyi kimi, Kant\u0131n \u0259sas v\u0259 \u00fcmumiyy\u0259tl\u0259, yegan\u0259 q\u0259ti imperativi bel\u0259dir: \u201cEl\u0259 edin ki, irad\u0259nizin maksimas\u0131 \u00fcmumb\u0259\u015f\u0259ri bir qanuna \u00e7evrilsin.\u201d Sad\u0259 dill\u0259 des\u0259k, h\u0259r bir h\u0259r\u0259k\u0259td\u0259n \u0259vv\u0259l f\u0259rd u\u015faql\u0131qdan ona tan\u0131\u015f olan \u201cham\u0131 bel\u0259dirs\u0259, onda nec\u0259?\u201d sual\u0131n\u0131 \u00f6z\u00fcn\u0259 verm\u0259li v\u0259 h\u0259r k\u0259sin \u201cbel\u0259 oldu\u011fu\u201d f\u0259rziyy\u0259 d\u00fcnyas\u0131nda ziddiyy\u0259t i\u00e7ind\u0259 bo\u011fularsa, bu h\u0259r\u0259k\u0259tind\u0259n imtina etm\u0259lidir. Bu \u0259xlaqi f\u0259ls\u0259f\u0259 d\u0259rhal qalmaqala \u00e7evrilmi\u015f, Kant is\u0259 bunu bel\u0259 izah etmi\u015fdi: polis t\u0259qibind\u0259n qa\u00e7an bir dostum m\u0259nd\u0259n s\u0131\u011f\u0131nacaq ist\u0259s\u0259, onu i\u00e7\u0259ri buraxmal\u0131yam, ancaq bir polis g\u0259lib, h\u0259min adam\u0131n yan\u0131mda olub-olmad\u0131\u011f\u0131n\u0131 soru\u015fsa, yalan dan\u0131\u015fmaq v\u0259 qanuna tabe olmamaq \u00fc\u00e7\u00fcn m\u0259n\u0259vi haqq\u0131m yoxdur.
Bununla bel\u0259, bu c\u00fcr sad\u0259 v\u0259 universal etikan\u0131n h\u0259r hans\u0131 empirik m\u0259zmundan azad olmas\u0131, onu bir \u00e7oxlar\u0131 \u00fc\u00e7\u00fcn h\u0259l\u0259 d\u0259 c\u0259lbedici edir. \u0130st\u0259nil\u0259n zorak\u0131l\u0131\u011f\u0131n legitimliyinin \u0259sasl\u0131 inkar\u0131na s\u00f6yk\u0259ndiyin\u0259 g\u00f6r\u0259, zorak\u0131l\u0131\u011f\u0131 t\u0259nqid v\u0259 insan haqlar\u0131n\u0131 m\u00fcdafi\u0259 ed\u0259nl\u0259r d\u0259 bu etikaya tez-tez m\u00fcraci\u0259t edirl\u0259r (Kant\u0131n \u00f6z\u00fcn\u00fcn edam c\u0259zas\u0131n\u0131n t\u0259r\u0259fdar\u0131 olmas\u0131 is\u0259 paradoksald\u0131r). H\u0259qiq\u0259t\u0259n d\u0259, bir insana n\u0259yin uy\u011fun olub-olmad\u0131\u011f\u0131 sual\u0131 kontekstind\u0259, insan\u0131n azad irad\u0259 b\u0259x\u015f olunmu\u015f tamamil\u0259 muxtar bir atom oldu\u011fu fakt\u0131ndan yola \u00e7\u0131xsaq, bu irad\u0259d\u0259n ir\u0259li g\u0259l\u0259n ist\u0259nil\u0259n icraat\u0131n t\u0259kan\u0131 da onun \u00f6z\u00fc olmal\u0131d\u0131r, \u00e7\u00fcnki biz, onu icraat\u0131n son instansiyas\u0131 kimi q\u0259bul edirik. Lakin b\u00fct\u00fcn keyfiyy\u0259tl\u0259rd\u0259n m\u0259hrum olan bel\u0259 bir universal f\u0259rdilikd\u0259n \u2013 maraqlar, l\u0259zz\u0259t v\u0259 arzu kimi tamamil\u0259 formal prinsipl\u0259rd\u0259n savay\u0131, he\u00e7 bir f\u0259aliyy\u0259t prinsipi hasil ola bilm\u0259z: f\u0259rqli empirik \u015f\u0259raitl\u0259rd\u0259 b\u00fct\u00fcn bunlar f\u0259rqli d\u0259y\u0259rl\u0259r\u0259 malikdir, sonuncu instansiyan\u0131n \u2013 f\u0259rdin \u2013 varl\u0131\u011f\u0131n\u0131n d\u0259y\u0259ri v\u0259 irad\u0259sinin b\u00fct\u00f6vl\u00fcy\u00fc is\u0259 dan\u0131lmazd\u0131r v\u0259 bu halda he\u00e7 bir t\u0259yin, \u0259g\u0259r eyni m\u00fcv\u0259ff\u0259qiyy\u0259tl\u0259 ba\u015fqa bir irad\u0259y\u0259 m\u00fcraci\u0259t etmirs\u0259, legitim hesab oluna bilm\u0259z.
\u00d6z n\u00f6vb\u0259sind\u0259, Kant\u0131n ki\u00e7ik \u00e7a\u011fda\u015f\u0131 olan v\u0259 f\u0259ls\u0259f\u0259sini \u0259sas\u0259n kant\u00e7\u0131l\u0131\u011f\u0131n t\u0259nqidi \u00fcz\u0259rind\u0259 quran Hegel, yarad\u0131c\u0131l\u0131\u011f\u0131n\u0131n erk\u0259n d\u00f6vr\u00fcnd\u0259, a\u015fa\u011f\u0131dak\u0131 q\u0259ti imperativin, dem\u0259k olar ki, ist\u0259nil\u0259n t\u0259tbiq c\u0259hdinin do\u011furdu\u011fu ziddiyy\u0259t\u0259 diqq\u0259tini y\u00f6n\u0259ltmi\u015fdi: do\u011frudan da, \u00fcz\u0259rin\u0259 \u00e7oxsayl\u0131 m\u0259suliyy\u0259t v\u0259 \u00f6hd\u0259likl\u0259r y\u00fckl\u0259n\u0259n f\u0259rd, onlardan birini yerin\u0259 yetirdiyi zaman, qa\u00e7\u0131lmaz olaraq dig\u0259rin\u0259 qar\u015f\u0131 cinay\u0259tkara \u00e7evrilir. M\u0259s\u0259l\u0259n, o\u011flunu \u0259sg\u0259rliy\u0259 g\u00f6nd\u0259r\u0259n ana, bir yandan v\u0259t\u0259nda\u015fl\u0131q borcunu yerin\u0259 yetirir, dig\u0259r yandan is\u0259 anal\u0131q v\u0259zif\u0259sini pozur. Cinay\u0259tkar\u0131 edam ed\u0259n c\u0259llad, \u0259m\u0259k m\u00fcqavil\u0259sinin \u015f\u0259rtl\u0259rini yerin\u0259 yetirir, lakin Tanr\u0131n\u0131n \u0259mrin\u0259 x\u0259yan\u0259t edir. Lakin b\u00fct\u00fcn bunlar, t\u0259tbiqi m\u00fcmk\u00fcns\u00fczd\u00fcr dey\u0259, Kant etikas\u0131n\u0131n tamamil\u0259 k\u0259nara at\u0131lmas\u0131n\u0131 g\u0259r\u0259kdirm\u0259z: bu etika, b\u00fct\u00fcn b\u0259\u015f\u0259r qurumlar\u0131, qaydalar\u0131, qanunlar\u0131n\u0131n hasil oldu\u011fu; f\u0259rdin ilkinliyi v\u0259 insan a\u011fl\u0131n\u0131n \u00fcst\u00fcnl\u00fcy\u00fcn\u00fc t\u0259r\u0259nn\u00fcm ed\u0259n yeni Avropa t\u0259liminin m\u0259ntiqi n\u0259tic\u0259sidir. M\u00fcnaqi\u015f\u0259nin h\u0259lli \u00fc\u00e7\u00fcn optikada k\u00f6kl\u00fc d\u0259yi\u015fiklik t\u0259l\u0259b olundu\u011fundan Hegel, bunu etik sah\u0259ni (f\u0259rdin f\u0259aliyy\u0259t s\u0259b\u0259bl\u0259ri v\u0259 prinsipl\u0259ri haqq\u0131nda d\u00fc\u015f\u00fcnm\u0259k) siyas\u0259t sah\u0259si il\u0259 (kollektivin s\u0259b\u0259bl\u0259ri v\u0259 h\u0259r\u0259k\u0259t ba\u015flan\u011f\u0131c\u0131 bar\u0259d\u0259 d\u00fc\u015f\u00fcnm\u0259k) uzla\u015fd\u0131rmaqla h\u0259yata ke\u00e7irdi. Daha sonra marksizm\u0259 miras qalan bu fikir, burada m\u0259rk\u0259zi metodoloji m\u00f6vzulardan birin\u0259 \u00e7evrildi.<\/p>\n\n\n\n
Marks\u0131n siyasi m\u0259fkur\u0259si q\u0259r\u0259zli olsa da, real tarixi subyektl\u0259r\u0259 m\u00fcnasib\u0259td\u0259 imperativliyi il\u0259 se\u00e7ils\u0259 d\u0259, yaln\u0131z saf n\u0259z\u0259riyy\u0259 sferas\u0131na prinsipial olaraq s\u0131\u011fmasa da v\u0259 b\u00fct\u00fcn bunlar onun vacib komponentl\u0259ri olsa da, (1840-c\u0131 ill\u0259r\u0259 aid \u0259s\u0259rl\u0259rd\u0259 dil\u0259 g\u0259tiril\u0259n, lakin inki\u015faf tapmayan bir s\u0131ra s\u0259ciyy\u0259vi ifad\u0259l\u0259r istisna olmaqla) bu m\u0259fkur\u0259, h\u0259tta ist\u0259nil\u0259n \u0259xlaqi imperativl\u0259r sisteminin sinfi maraqlara m\u00fcnasib\u0259td\u0259 \u015f\u0259rtiliyini v\u0259 qeyri-m\u00fcst\u0259qilliyini n\u0259z\u0259r\u0259 alsaq bel\u0259, praktik ifad\u0259si olan etik \u00f6l\u00e7\u00fcy\u0259 malik deyildi. Bu fakt, h\u0259r \u015feyd\u0259n \u0259vv\u0259l, t\u0259\u0259cc\u00fcbl\u00fcd\u00fcr, \u00e7\u00fcnki etika min ill\u0259rdir q\u0259tiyy\u0259tl\u0259 f\u0259ls\u0259f\u0259nin praktik hiss\u0259si kimi q\u0259bul olunur. Qram\u015finin s\u00f6zl\u0259ri il\u0259 des\u0259k, Marks \u201cpraktik f\u0259ls\u0259f\u0259\u201d yaradaraq, bu praktikan\u0131 f\u0259rdi f\u0259aliyy\u0259tl\u0259 \u0259laq\u0259l\u0259ndirm\u0259yi vacib hesab etm\u0259mi\u015fdir \u2013 bunun niy\u0259sini is\u0259 sonra ba\u015fa d\u00fc\u015f\u0259c\u0259yik. \u0130nsan\u0131n f\u0259aliyy\u0259t prinsipl\u0259ri v\u0259 \u015f\u0259xsiyy\u0259t haqq\u0131nda marksist t\u0259limin t\u0259kmill\u0259\u015fdirilm\u0259si v\u0259 v\u0259zif\u0259l\u0259r kolliziyas\u0131n\u0131n faktiki n\u0259z\u0259ri h\u0259llin\u0259 dair dialektik-materialist fikirl\u0259rd\u0259n x\u00fcsusi etik kateqoriyalar\u0131n \u00e7\u0131xar\u0131lmas\u0131na, ilk d\u0259f\u0259 Georq Luka\u00e7 t\u0259r\u0259find\u0259n c\u0259hd edilmi\u015fdir. Lakin \u0259vv\u0259lc\u0259 \u2013 yen\u0259 d\u0259 onun k\u00f6m\u0259yi il\u0259 \u2013 m\u0259s\u0259l\u0259nin tarixini alman f\u0259ls\u0259f\u0259si \u00e7\u0259r\u00e7iv\u0259sind\u0259 n\u0259z\u0259rd\u0259n ke\u00e7irm\u0259y\u0259 davam etm\u0259liyik. Bel\u0259likl\u0259, Marks \u00fc\u00e7\u00fcn v\u0259zif\u0259l\u0259r kolliziyas\u0131n\u0131n h\u0259lli, ilk n\u00f6vb\u0259d\u0259 b\u00fct\u00f6v bir sinifin praktiki v\u0259zif\u0259si kimi m\u00f6vcuddur: Hegeld\u0259n sonra Marks da vur\u011fulay\u0131r ki, \u00fcmumb\u0259\u015f\u0259ri \u0259xlaq qanunlar\u0131n\u0131n m\u00f6vcudlu\u011fu m\u00fcmk\u00fcns\u00fczd\u00fcr, ancaq f\u0259rdin \u00f6z\u00fcn\u00fc onsuz da h\u0259r zaman tarixi ger\u00e7\u0259kliyin filan yerind\u0259, filank\u0259s kimi g\u00f6rd\u00fcy\u00fc az-\u00e7ox adekvat, az-\u00e7ox perspektivli, az-\u00e7ox tutarl\u0131 reaksiyalar m\u00f6vcuddur. O, sad\u0259c\u0259 olaraq \u0259lav\u0259 edir ki, h\u0259min bu tarixi ger\u00e7\u0259klik mahiyy\u0259td\u0259 par\u00e7alanm\u0131\u015fd\u0131r, ona g\u00f6r\u0259 d\u0259 h\u0259tta sinxron k\u0259sikd\u0259 bel\u0259, \u201cadekvat\u201d v\u0259 \u201cperspektivli\u201d olmaq m\u00fcmk\u00fcnd\u00fcr (v\u0259 b\u00fct\u00fcn c\u0259miyy\u0259t miqyas\u0131nda tarix\u0259n z\u0259ruridir). Bunu s\u00f6yl\u0259dikd\u0259n sonra Marks etik sah\u0259d\u0259n \u00e7\u0259kil\u0259r\u0259k, yaln\u0131z kollektiv subyektl\u0259rin f\u0259aliyy\u0259t g\u00f6st\u0259rdiyi, v\u0259zif\u0259l\u0259r v\u0259 maksimalar \u0259v\u0259zin\u0259 is\u0259 maraqlar v\u0259 taktikalar\u0131n i\u015fl\u0259diyi siyasi m\u00fcbariz\u0259 arenas\u0131na ke\u00e7ir.Budur, tarixi ekskursiyam\u0131z\u0131n son n\u00f6qt\u0259sin\u0259 \u2013 ilk d\u0259f\u0259 Luka\u00e7\u0131n 1919-cu ild\u0259 yazd\u0131\u011f\u0131 \u201cTaktika v\u0259 Etika\u201d m\u0259qal\u0259sind\u0259 ortaya \u00e7\u0131xan v\u0259 yuxar\u0131da qeyd olunan f\u0259rd haqq\u0131nda marksist t\u0259lim\u0259 g\u0259lirik. M\u0259qal\u0259d\u0259ki m\u0259zmunu, a\u015fa\u011f\u0131dak\u0131 tezisl\u0259rl\u0259 \u00fcmumil\u0259\u015fdirm\u0259k olar:<\/p>\n\n\n\n 1- \u018fxlaqi maksimalar\u0131n he\u00e7 biri siyasi bax\u0131mdan bigan\u0259 deyil: ham\u0131s\u0131 bu v\u0259 ya dig\u0259r \u015f\u0259kild\u0259 m\u00fc\u0259yy\u0259n bir t\u0259b\u0259q\u0259nin maraqlar\u0131ndan ir\u0259li g\u0259lir (Hegel bunu \u0259xlaq\u0131n t\u0259r\u0259fi v\u0259 ya momenti adland\u0131r\u0131r) v\u0259 onlar\u0131n \u00f6z\u00fcn\u0259 y\u00f6n\u0259lmi\u015fdir. \u201cTaktiki maksimalar\u201d, y\u0259ni siyasi vahidl\u0259rin \u00f6zl\u0259rinin v\u0259zif\u0259 v\u0259 m\u00fcbariz\u0259 metodlar\u0131, yuxar\u0131da qeyd olunan s\u0259b\u0259bl\u0259rd\u0259n, qar\u015f\u0131 sinifin m\u0259nafel\u0259rind\u0259n qaynaqlanan \u0259xlaqi m\u0259qamlar\u0131 n\u0259z\u0259r\u0259 almamal\u0131d\u0131r \u2013 n\u0259tic\u0259d\u0259 onlar\u0131n m\u0259qs\u0259dl\u0259ri yaln\u0131z bir-birin\u0259 zidd deyil, h\u0259m d\u0259 bir-birini qar\u015f\u0131l\u0131ql\u0131 istisna edir. Burada, f\u0259rdin h\u0259r hans\u0131 bir maksimas\u0131n\u0131, h\u0259r hans\u0131 bir \u201cv\u0259t\u0259nda\u015fl\u0131q\u201d v\u0259 ya \u201cdini\u201d v\u0259zif\u0259sini onun saf v\u0259 konkret tarixi \u0259h\u0259miyy\u0259tin\u0259 \u00e7atd\u0131rmaqla \u2013 m\u00f6vcud (mahiyy\u0259tc\u0259 b\u0259rab\u0259r olmayan, hakim) ictimai m\u00fcnasib\u0259tl\u0259rin reviziyas\u0131 v\u0259 d\u0259yi\u015fdirilm\u0259sind\u0259n dan\u0131\u015f\u0131r\u0131q. Biz, bu v\u0259zif\u0259nin \u201cf\u0259rdiliyi\u201d v\u0259 ona uy\u011fun at\u0131lan add\u0131mlar\u0131 yaln\u0131z m\u00fc\u0259yy\u0259n bir sosial funksiyan\u0131n, sinif m\u0259nafeyinin v\u0259 \u0259xlaqi t\u0259limin son instansiyas\u0131 kimi a\u015fkar edirik. Buradan bel\u0259 \u00e7\u0131x\u0131r ki, f\u0259rd \u00fc\u00e7\u00fcn, qurucu sinifin maraqlar\u0131na uy\u011fun g\u0259l\u0259n h\u0259r \u015fey, h\u0259min \u0259xlaqi \u015f\u00fcur bax\u0131m\u0131ndan f\u0259zil\u0259tlidir. \u018flb\u0259tt\u0259 ki, ilk \u00fc\u00e7 m\u0259qam marksizmin t\u0259m\u0259l h\u0259qiq\u0259tl\u0259ri il\u0259 \u0259laq\u0259dard\u0131r, d\u00f6rd\u00fcnc\u00fc madd\u0259 is\u0259 inqilabi marksizmin (h\u0259m\u00e7inin, erk\u0259n Luka\u00e7\u0131n \u00f6z\u00fcn\u00fcn \u201cBol\u015fevizm bir \u0259xlaq problemi kimi\u201d m\u0259qal\u0259sind\u0259 yazd\u0131\u011f\u0131 kimi) reformist marksizm t\u0259r\u0259find\u0259n t\u0259nqidinin \u0259sas n\u00f6qt\u0259sidir. H\u0259m Luka\u00e7, h\u0259m marksizm, h\u0259m d\u0259 \u00fcmumiyy\u0259tl\u0259 etika \u00fc\u00e7\u00fcn h\u0259qiqi bir s\u0131\u00e7ray\u0131\u015f is\u0259, hasil olan a\u015fa\u011f\u0131dak\u0131 n\u0259tic\u0259dir: \u0130nsan \u00f6z\u00fcn\u00fc g\u00fcnahdan tamamil\u0259 iraq hesab etm\u0259m\u0259li, lakin g\u00fcnahkarl\u0131q da g\u00fcnahs\u0131zl\u0131\u011f\u0131n m\u00fcmk\u00fcn oldu\u011fu v\u0259ziyy\u0259t\u0259 do\u011fru h\u0259r\u0259k\u0259t\u0259 mane olmamal\u0131d\u0131r.(A. Roqojin)<\/p>\n","protected":false},"excerpt":{"rendered":" Zorak\u0131l\u0131q v\u0259 siyas\u0259t \u2013 h\u0259r zaman bir-biri il\u0259 toqqu\u015fan anlay\u0131\u015flard\u0131r. Bir t\u0259r\u0259fd\u0259n, dem\u0259k olar ki, d\u00f6vl\u0259tin ist\u0259nil\u0259n t\u0259rifi g\u00fcc aparat\u0131n\u0131 onun z\u0259ruri hiss\u0259si kimi<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[3],"tags":[],"class_list":["post-95026","post","type-post","status-publish","format-standard","hentry","category-gundm"],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/fedai.az\/index.php?rest_route=\/wp\/v2\/posts\/95026","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/fedai.az\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/fedai.az\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/fedai.az\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/fedai.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=95026"}],"version-history":[{"count":1,"href":"https:\/\/fedai.az\/index.php?rest_route=\/wp\/v2\/posts\/95026\/revisions"}],"predecessor-version":[{"id":95028,"href":"https:\/\/fedai.az\/index.php?rest_route=\/wp\/v2\/posts\/95026\/revisions\/95028"}],"wp:attachment":[{"href":"https:\/\/fedai.az\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=95026"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/fedai.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=95026"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/fedai.az\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=95026"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
Luka\u00e7\u0131n 1930-cu ill\u0259rd\u0259 q\u0259l\u0259m\u0259 ald\u0131\u011f\u0131 \u201cG\u0259nc Hegel v\u0259 kapitalist c\u0259miyy\u0259tin probleml\u0259ri\u201d adl\u0131 tarixi v\u0259 f\u0259ls\u0259fi ara\u015fd\u0131rma kitab\u0131nda, ba\u015fqa x\u00fcsusatlarla yana\u015f\u0131, v\u0259zif\u0259l\u0259r kolliziyas\u0131n\u0131n h\u0259llin\u0259 d\u0259 c\u0259hd edilmi\u015fdir. Luka\u00e7 \u00f6z kitab\u0131nda, Hegelin bu kolliziyan\u0131 \u0259vv\u0259lc\u0259 b\u00fct\u00fcn f\u0259zil\u0259tl\u0259rin (v\u0259 ondan ir\u0259li g\u0259l\u0259n \u0259xlaqi m\u0259qamlar\u0131n) m\u00fctl\u0259qlik iddias\u0131n\u0131n r\u0259dd edildiyi mistik xristian sevgisi v\u0259 f\u0259zil\u0259tl\u0259rin ham\u0131s\u0131n\u0131n bu dinin i\u00e7ind\u0259 bir n\u00f6v h\u0259r\u0259k\u0259tli, lakin sad\u0259 vahid olmas\u0131 iddias\u0131 il\u0259 h\u0259ll etm\u0259y\u0259 \u00e7al\u0131\u015fd\u0131\u011f\u0131n\u0131 izah edir. F\u0259q\u0259t onsuz da erk\u0259n v\u0259 olduqca \u00e7iy bir sosial-f\u0259ls\u0259fi m\u0259tn olan \u201c\u018fxlaq sistemi\u201dnd\u0259 Hegel, daha sonra \u00f6z\u00fcn\u00fcn \u201cyetkin\u201d sistemin\u0259 (\u201cH\u00fcquq f\u0259ls\u0259f\u0259si\u201d, \u201cTarix f\u0259ls\u0259f\u0259si\u201d v\u0259 s.) ke\u00e7ir\u0259c\u0259yi etik universalizmin cinay\u0259tkar uy\u011funsuzlu\u011funu aradan qald\u0131rmaqdan \u00f6tr\u00fc, bel\u0259 bir \u00fcsul inki\u015faf etdirir: bu q\u0259rar\u0131n m\u0259rk\u0259zi n\u00f6qt\u0259si \u00fcmumb\u0259\u015f\u0259ri \u0259xlaq\u0131n bir f\u0259rd t\u0259r\u0259find\u0259n yox, c\u0259miyy\u0259t t\u0259r\u0259find\u0259n q\u0259bul edilm\u0259si v\u0259 bu kontekstd\u0259 \u0259xlaq ad\u0131n\u0131 almas\u0131d\u0131r. Hegel yaz\u0131r:
\u201c\u018fsas m\u0259s\u0259l\u0259 f\u0259rdin t\u0259kliyi deyil, m\u0259n\u0259vi t\u0259bi\u0259tin h\u0259yatiliyi, ilahilikdir; t\u0259k f\u0259rd, onun t\u0259bi\u0259tini b\u00fct\u00fcn h\u0259qiq\u0259ti il\u0259 d\u0259rk ed\u0259 bilm\u0259y\u0259c\u0259k q\u0259d\u0259r kas\u0131bd\u0131r. \u201c
M\u00fcxt\u0259lif f\u0259zil\u0259tl\u0259r \u2013 \u0259xlaqi aspekt v\u0259 m\u0259qamlar \u2013 burada m\u00fcc\u0259rr\u0259d, bir-birin\u0259 \u0259ks prinsipl\u0259r (\u201cv\u0259t\u0259nda\u015fl\u0131q borcu\u201d, \u201cdini \u00f6hd\u0259lik\u201d, \u201cdostluq v\u0259zif\u0259si\u201d) kimi, s\u0131rf spekulyativ m\u0259nada n\u0259z\u0259rd\u0259 tutulmur, \u0259ksin\u0259 m\u00fcxt\u0259lif xalqlar, sinifl\u0259r, cinsl\u0259r v\u0259 s. aras\u0131nda b\u00f6l\u00fc\u015fd\u00fcr\u00fcl\u0259r\u0259k, bir-birini tamamlayan, yaxud ziddiyy\u0259t\u0259 gir\u0259n canl\u0131 m\u00fcnasib\u0259tl\u0259r qurur. H\u0259tta cinay\u0259tin \u00f6z\u00fc bel\u0259, \u0259xlaq t\u0259r\u0259find\u0259n m\u00fc\u0259yy\u0259n d\u0259r\u0259c\u0259d\u0259 tan\u0131n\u0131r: cinay\u0259tkarl\u0131q qanunla n\u0259z\u0259r\u0259 al\u0131n\u0131r, hesaba qat\u0131l\u0131r, c\u0259zan\u0131n qa\u00e7\u0131lmazl\u0131\u011f\u0131 is\u0259 cinay\u0259ti h\u0259tta qanunauy\u011fun edir; \u00fcst\u0259lik, cinay\u0259t v\u0259 c\u0259za burada vahid bir \u0259xlaqi akt kimi \u00e7\u0131x\u0131\u015f edir, bununla da c\u0259za mahiyy\u0259t etibaril\u0259 cinay\u0259tin \u00f6z\u00fcn\u0259 \u00e7evrilir, sad\u0259c\u0259 olaraq legitimlik qazanm\u0131\u015f cinay\u0259t.
Lakin, Marks\u0131n da i\u015far\u0259 etdiyi kimi, Hegel \u00f6z tezisini kifay\u0259t q\u0259d\u0259r bitkin i\u015fl\u0259m\u0259mi\u015fdi. Hegelin \u201cH\u00fcquq f\u0259ls\u0259f\u0259si\u201dn\u0259 Marks\u0131n \u0259sas etiraz\u0131 da bel\u0259dir ki: b\u00fct\u00f6v olan (siyas\u0259t daxil olmaqla) mahiyy\u0259t etibaril\u0259 konkret x\u00fcsusi olandan as\u0131l\u0131 v\u0259ziyy\u0259t\u0259 sal\u0131nsa da, formal v\u0259 m\u00fctl\u0259q olaraq onun \u00fcz\u0259rind\u0259 dayan\u0131r; ba\u015fqa s\u00f6zl\u0259, \u2013 ziddiyy\u0259tli \u0259xlaqi m\u0259qamlar, xeyirl\u0259 \u015f\u0259rin harmoniyas\u0131na dair m\u00fc\u0259yy\u0259n t\u0259s\u0259vv\u00fcrl\u0259, yaln\u0131z ka\u011f\u0131z \u00fcz\u0259rind\u0259 bar\u0131\u015fd\u0131r\u0131l\u0131r, nec\u0259 ki, t\u0259l\u0259b v\u0259 t\u0259klif mexanizminin avtomatik olaraq \u00fcmumi rifah hal\u0131n\u0131 yax\u015f\u0131la\u015fd\u0131raca\u011f\u0131 ideyas\u0131 kimi, bu da antaqonistl\u0259r t\u0259r\u0259find\u0259n guya \u00f6z-\u00f6z\u00fcn\u0259 yaranacaqd\u0131r. Hegelin \u201cH\u00fcquq f\u0259ls\u0259f\u0259si\u201dnin t\u0259nqidind\u0259 Marks yaz\u0131r:
\u201cEmpirik reall\u0131q\u2026 oldu\u011fu kimi q\u0259bul edilir; eyni zamanda a\u011flabatan elan edilir, lakin a\u011flabatan oldu\u011fu \u00fc\u00e7\u00fcn yox, sad\u0259c\u0259 ona g\u00f6r\u0259 ki, onun empirik m\u00f6vcudlu\u011funun empirik fakt\u0131na onun \u00f6z\u00fcn\u00fcn xaricind\u0259 yatan bir d\u0259y\u0259r aid edilir. N\u0259z\u0259r\u0259 al\u0131nan fakt is\u0259 fakt kimi yox, mistik n\u0259tic\u0259 kimi g\u00f6t\u00fcr\u00fcl\u00fcr.\u201d
Buna g\u00f6r\u0259 d\u0259 Hegel, h\u0259r iki t\u0259r\u0259fin ortaq m\u0259nb\u0259yin\u0259 istinad ed\u0259r\u0259k, x\u00fcsusi m\u00fcst\u0259vid\u0259 yatan b\u00fct\u00fcn m\u00fcnaqi\u015f\u0259l\u0259ri asanl\u0131qla h\u0259ll edir. Marks Hegeli \u0259xlaq\u0131n m\u00fcxt\u0259lif aspektl\u0259rinin \u2013 ail\u0259, v\u0259t\u0259nda\u015f c\u0259miyy\u0259ti, m\u00fcxt\u0259lif t\u0259b\u0259q\u0259l\u0259r \u2013 d\u00f6vl\u0259tin b\u00fct\u00f6vl\u00fcy\u00fc il\u0259 sintezind\u0259 sonradan i\u015fl\u0259nmi\u015f postulatlar kimi g\u00f6rd\u00fcy\u00fcn\u0259, bu sintez onlar\u0131n \u00f6z mahiyy\u0259tind\u0259n do\u011fmad\u0131\u011f\u0131na g\u00f6r\u0259 t\u0259nqid edir \u2013 ona g\u00f6r\u0259 yox ki, Hegel onlar\u0131 x\u00fcsusi olaraq bir araya g\u0259tirm\u0259k \u00fc\u00e7\u00fcn \u0259ziyy\u0259t \u00e7\u0259km\u0259yib, ona g\u00f6r\u0259 ki, burada n\u0259z\u0259ri bir sintez m\u00fcmk\u00fcn deyil, ax\u0131 do\u011frudan da axtar\u0131lan b\u00fct\u00fcnl\u00fcy\u00fcn \u00f6z\u00fc yoxdur, onun varl\u0131\u011f\u0131 ill\u00fcziyas\u0131n\u0131n yarad\u0131lmas\u0131 is\u0259, \u0259xlaqi t\u0259r\u0259fl\u0259rd\u0259n birinin (hakim sinifin) \u00f6z maraqlar\u0131n\u0131 g\u00fcdm\u0259sin\u0259 g\u0259tirir.<\/a><\/a>\u018ftrafl\u0131<\/a><\/ins><\/ins><\/ins><\/ins><\/p>\n\n\n\n
2- Bu m\u00fcbariz\u0259d\u0259 \u00f6z\u00fcn\u00fc t\u0259r\u0259fl\u0259rd\u0259n birin\u0259 (qa\u00e7\u0131lmaz olaraq) aid ed\u0259n f\u0259rdin \u00fcz\u0259rin\u0259 d\u00fc\u015f\u0259n m\u0259suliyy\u0259t mistik tarix v\u0259 ya \u00f6z vicdan\u0131 qar\u015f\u0131s\u0131ndak\u0131 m\u0259suliyy\u0259t deyil; burada f\u0259rd \u00f6z\u00fc v\u0259 ya t\u0259r\u0259fdarlar\u0131ndan birinin konkret \u015f\u0259xsin lehin\u0259 etdiyi se\u00e7im\u0259 v\u0259 konkret tarixi n\u0259tic\u0259y\u0259 g\u00f6r\u0259 m\u0259suliyy\u0259t da\u015f\u0131y\u0131r \u2013 \u00e7\u00fcnki \u0259slind\u0259 kimin h\u0259r\u0259k\u0259tinin bu v\u0259 ya dig\u0259r t\u0259r\u0259fin q\u0259l\u0259b\u0259sin\u0259 s\u0259b\u0259b olaca\u011f\u0131n\u0131 \u0259vv\u0259lc\u0259d\u0259n t\u0259xmin etm\u0259k m\u00fcmk\u00fcn deyil. Bu, \u00e7ox vacib m\u0259qamd\u0131r: idealist qiyaf\u0259y\u0259 b\u00fcr\u00fcns\u0259 d\u0259, ayd\u0131nd\u0131r ki, mahiyy\u0259td\u0259 tamamil\u0259 materialistdir: \u0259xlaq\u0131n son meyar\u0131 kimi, real siyasi prosesin n\u0259tic\u0259si \u00e7\u0131x\u0131\u015f edir.
3- H\u0259r hans\u0131 bir prekapitalist sinifin m\u0259nafeyi v\u0259 m\u0259n\u0259vi maksimalar sistemi, \u00f6z h\u0259r\u0259k\u0259tl\u0259rini qeyd-\u015f\u0259rtsiz \u0259xlaqi, qar\u015f\u0131 t\u0259r\u0259fin h\u0259r\u0259k\u0259tl\u0259rini is\u0259 qeyd-\u015f\u0259rtsiz q\u00fcsurlu hesab edir ki, bu da (\u0259n az\u0131 iki bel\u0259 sistemin h\u0259r zaman m\u00f6vcudlu\u011fu i\u015f\u0131\u011f\u0131nda) ictimai \u015f\u00fcurda par\u00e7alanman\u0131n \u0259n bariz s\u00fcbutdur; tarixd\u0259 sinif m\u0259nafel\u0259rinin c\u0259miyy\u0259tin totall\u0131\u011f\u0131 il\u0259 \u00fcst-\u00fcst\u0259 d\u00fc\u015fd\u00fcy\u00fc ilk \u015f\u00fcur \u2013 proletariat\u0131n sinif \u015f\u00fcurudur.
4- Bu is\u0259 o dem\u0259kdir ki, ba\u015fqa t\u0259r\u0259fd\u0259n, \u00f6z\u00fcn\u00fcn sinfi m\u00fcbariz\u0259 praktikas\u0131nda proletariat qa\u00e7\u0131lmaz olaraq ba\u015fqa bir ziddiyy\u0259t\u0259 d\u00fc\u015f\u00fcr: m\u00fcbariz\u0259nin f\u0259ls\u0259fi-tarixi h\u0259d\u0259fi, m\u00fcbariz\u0259 v\u0259 zorak\u0131l\u0131\u011f\u0131 l\u0259\u011fv etm\u0259k olmal\u0131d\u0131r.<\/p>\n\n\n\n
\u201cHe\u00e7 bir etika \u00f6z qar\u015f\u0131s\u0131na, insan taleyind\u0259ki a\u015f\u0131lmaz, faci\u0259vi qar\u015f\u0131durmalar\u0131 d\u00fcz\u0259ltm\u0259k v\u0259 ya r\u0259dd etm\u0259k v\u0259zif\u0259sini <\u2026> qoya bilm\u0259z. \u018fksin\u0259: etik \u00f6z\u00fcn\u00fcd\u0259rketm\u0259 biz\u0259 situasiyalar\u0131n \u2013 g\u00fcnah i\u015fl\u0259m\u0259d\u0259n h\u0259r\u0259k\u0259t etm\u0259nin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131 faci\u0259li v\u0259ziyy\u0259tl\u0259rin \u2013 oldu\u011funu g\u00f6st\u0259rir; eyni zamanda da g\u00fcnahkarl\u0131\u011f\u0131n iki yolu aras\u0131nda se\u00e7im etm\u0259li oldu\u011fumuzu, d\u00fczg\u00fcn v\u0259 yanl\u0131\u015f h\u0259r\u0259k\u0259tl\u0259r \u00fc\u00e7\u00fcn standart\u0131n oldu\u011funu \u00f6yr\u0259dir.\u201d
Bu m\u0259qal\u0259d\u0259 \u00f6hd\u0259likl\u0259r kolliziyas\u0131 anlay\u0131\u015f\u0131ndan b\u0259hs edilm\u0259m\u0259sin\u0259 baxmayaraq, \u201cg\u00fcnahkar olma\u011f\u0131n iki yolu\u201d haqq\u0131nda yuxar\u0131dak\u0131 sitat, mahiyy\u0259t etibaril\u0259 problemin marksist h\u0259lli dem\u0259kdir: bu h\u0259ll is\u0259, problemin \u00fcmumiyy\u0259tl\u0259 yaln\u0131z n\u0259z\u0259ri c\u0259h\u0259td\u0259n h\u0259ll edil\u0259 bilm\u0259y\u0259c\u0259yi ger\u00e7\u0259yidir. Bir f\u0259rdi az v\u0259 ya \u00e7ox \u0259h\u0259miyy\u0259tli bir se\u00e7imin qar\u015f\u0131s\u0131nda qoyan ist\u0259nil\u0259n situasiyada se\u00e7il\u0259c\u0259k m\u00fcxt\u0259lif variantlar\u0131n h\u0259r birinin arxas\u0131nda h\u0259m f\u0259zil\u0259tin qazan\u0131lmas\u0131, h\u0259m d\u0259 eyni zamanda ham\u0131n\u0131n g\u00f6z\u00fc \u00f6n\u00fcnd\u0259 g\u00fcnaha bat\u0131lmas\u0131 n\u0259z\u0259rd\u0259 tutulub. Ancaq i\u015fl\u0259n\u0259n g\u00fcnah \u00f6z i\u00e7ind\u0259 identik olmayacaq \u2013 h\u0259r hans\u0131 d\u0259qiq al\u0259t il\u0259 \u00f6l\u00e7\u00fclm\u0259si m\u00fcmk\u00fcn olmasa da, bu t\u0259qsir, bu v\u0259 ya dig\u0259r h\u0259r\u0259k\u0259tin konkret tarixi n\u0259tic\u0259sin\u0259 b\u0259rab\u0259r olacaq. Biz n\u0259 ets\u0259k d\u0259, h\u0259r zaman az\u0131 bir n\u00f6qteyi-n\u0259z\u0259rd\u0259n f\u0259zil\u0259tli, dig\u0259r n\u00f6qteyi-n\u0259z\u0259rd\u0259n g\u00fcnahkar olaca\u011f\u0131q \u2013 lakin bu bax\u0131\u015f bucaqlar\u0131 v\u0259 qiym\u0259tl\u0259ndiril\u0259n h\u0259r\u0259k\u0259tin miqyas\u0131 he\u00e7 zaman ixtiyari v\u0259 b\u0259rab\u0259r olmayacaq. G\u00fcnah\u0131 boynuna alma\u011f\u0131n faci\u0259vi ehtiyac\u0131, h\u0259min g\u00fcnaha b\u0259ra\u0259t vermir, sad\u0259c\u0259 g\u00fcnah\u0131n, m\u0259n\u0259vi toqqu\u015fmaya s\u0259b\u0259b olan m\u00fcnaqi\u015f\u0259nin h\u0259lli namin\u0259 i\u015fl\u0259ndiyini bildirir, h\u0259tta bu g\u00fcnah \u00f6z yekliyind\u0259, kolliziyan\u0131n simpatik v\u0259 qeyri-tragik sistemli iqnorundan daha b\u00f6y\u00fck olsa da. Luka\u00e7\u0131n vard\u0131\u011f\u0131 etik n\u0259tic\u0259 \u00f6hd\u0259likl\u0259r kolliziyas\u0131n\u0131 h\u0259ll etm\u0259k c\u0259hdl\u0259rinin h\u0259qiqi kulminasiyas\u0131, son n\u0259tic\u0259 kimi etik universalizmin inkar edilm\u0259sidir. Sanki o, fundamental sosial qar\u015f\u0131durma h\u0259ll olunmayana q\u0259d\u0259r, h\u0259tta f\u0259rziyy\u0259 kimi n\u0259 d\u00fczg\u00fcn bir h\u0259r\u0259k\u0259t, n\u0259 d\u0259 tamamil\u0259 f\u0259zil\u0259tli bir f\u0259rdin m\u00fcmk\u00fcn olmad\u0131\u011f\u0131, q\u0259rib\u0259 bir etikan\u0131n iman simvoludur; etik pessimizmd\u0259n, nisbilikd\u0259n, davran\u0131\u015f qaydalar\u0131n\u0131n maraq g\u00f6st\u0259rilm\u0259y\u0259n sosioloji t\u0259svirind\u0259n d\u0259 eyni d\u0259r\u0259c\u0259d\u0259 uzaqd\u0131r: y\u0259ni, dialektik bax\u0131mdan optimistdir. Yax\u015f\u0131l\u0131q v\u0259 pislik, xeyir v\u0259 \u015f\u0259r hiyerarxiyas\u0131 burada m\u00fcq\u0259dd\u0259sliy\u0259 ucalan pill\u0259k\u0259n kimi yox, vadiy\u0259 enm\u0259k \u00fc\u00e7\u00fcn ke\u00e7ilm\u0259si z\u0259ruri olan da\u011f silsil\u0259si kimi qurulur; m\u0259zmununu yaln\u0131z obyektiv m\u0259lumatlardan v\u0259 imkanlardan al\u0131r, eyni zamanda subyektin \u0259xlaqi v\u0259ziyy\u0259tini bunlardan birin\u0259 aid edir v\u0259 ona \u00f6z alovlu m\u00fcraci\u0259tini \u00fcnvanlay\u0131r.
Zorak\u0131l\u0131\u011f\u0131n h\u0259mi\u015f\u0259 pis oldu\u011funu dey\u0259n q\u0259ti imperativl\u0259 polemikada marksizmin cavab\u0131 bel\u0259dir: \u015f\u0259r, sosial madd\u0259nin i\u00e7in\u0259 i\u015fl\u0259mi\u015fdir. He\u00e7 kim\u0259 z\u0259r\u0259r verm\u0259y\u0259c\u0259k \u015f\u0259kild\u0259 h\u0259r\u0259k\u0259t etm\u0259k m\u00fcmk\u00fcn deyil (Qandinin siyasi f\u0259aliyy\u0259ti n\u0259tic\u0259sind\u0259 yaranm\u0131\u015f xeyriyy\u0259\u00e7iliyi v\u0259 v\u0259t\u0259nda\u015f m\u00fcharib\u0259sinin paradoksal t\u0259sirl\u0259rini xat\u0131rlayaq). Bu m\u0259nada, sad\u0259c\u0259 m\u00f6vcud \u015f\u0259rtl\u0259rd\u0259 h\u0259r\u0259k\u0259t etm\u0259k, onsuz da \u015fidd\u0259t yaratmaq dem\u0259kdir. Bu, o dem\u0259k deyil ki, d\u00fcnyaya m\u00fctl\u0259q eyni h\u0259cmd\u0259 zorak\u0131l\u0131qla cavab verilm\u0259lidir, yaxud siyasi c\u0259h\u0259td\u0259n m\u0259qs\u0259d\u0259uy\u011fun olan \u015fidd\u0259t faci\u0259 olmaqdan \u00e7\u0131x\u0131r. Bu o dem\u0259kdir ki, \u015fidd\u0259ti tamamil\u0259 r\u0259dd etm\u0259kl\u0259, biz, bu g\u00fcn m\u00fc\u015fahid\u0259 em\u0259kd\u0259 oldu\u011fumuz, sistematik qaydada t\u0259krarlanan \u015fidd\u0259ti s\u0259ssizc\u0259 d\u0259st\u0259kl\u0259y\u0259rik.<\/p>\n\n\n\n