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<\/h2>\n<\/h2>\n\u00c7a\u011fda\u015f T\u00fcrkiye\u2019nin anla\u015f\u0131lmas\u0131 i\u00e7in \u00f6ncelikle bilinmesi gereken isimlerin ba\u015f\u0131nda G\u00f6kalp ve Ak\u00e7ura gelir. Onlar\u0131n hayat hik\u00e2yeleri bile ba\u015fl\u0131 ba\u015f\u0131na bunun i\u00e7in \u00f6\u011fretici niteliktedir. T\u00fcrk Milliyet\u00e7ili\u011finin iki b\u00fcy\u00fck \u00f6nc\u00fcs\u00fc hakk\u0131nda ayr\u0131 ayr\u0131 ciddi \u00e7al\u0131\u015fmalar oldu\u011fu gibi arada kar\u015f\u0131la\u015ft\u0131rmal\u0131 de\u011ferlendirmeler de g\u00f6ze \u00e7arpar. T\u00fcrk ayd\u0131nlanmas\u0131n\u0131n bu iki sembol isminin ayn\u0131 tarihte do\u011fmu\u015f olmas\u0131 belki bir tesad\u00fcf olsa da mill\u00ee uyan\u0131\u015f\u0131 varl\u0131k sebebi olarak g\u00f6ren bu d\u00f6nem ayd\u0131nlar\u0131n\u0131n T\u00fcrk tefekk\u00fcr hayat\u0131ndaki \u00f6nc\u00fc rolleri yads\u0131namaz bir ger\u00e7ekliktir. G\u00f6kalp 1876 y\u0131l\u0131nda \u0130stanbul\u2019dan ve denizlerden uzak Osmanl\u0131 ta\u015fras\u0131nda Diyarbekir\u2019de, orta halli bir ailenin o\u011flu olarak d\u00fcnyaya geldi\u011finde, Ak\u00e7ura da \u0130dil boyunda Simbirsk<\/em> (Simbir)<\/em> \u015fehrinde Rusya\u2019da Ak\u00e7urinler<\/em> olarak bilinen Tatar burjuva ailesinin[1]<\/a> bir \u00e7ocu\u011fu olarak d\u00fcnyaya gelmi\u015ftir.<\/p>\n Yusuf\u2019un do\u011fdu\u011fu \u00c7arl\u0131k Rusya\u2019s\u0131nda 1856 K\u0131r\u0131m Sava\u015f\u0131<\/em> yenilgisinin yaratt\u0131\u011f\u0131 Bat\u0131 ve Osmanl\u0131 kar\u015f\u0131t\u0131 bir siyasi iklim mevcuttu. \u00c7arl\u0131k, Avrupa ve Balkanlar\u0131n bir s\u00fcre kendisine kapanmas\u0131 kar\u015f\u0131s\u0131nda, geni\u015fleme alan\u0131 olarak Asya\u2019n\u0131n derinliklerini se\u00e7mi\u015fti. Bu d\u00f6nemde Rusya, reform ve otoriterizm aras\u0131nda gidip gelen bir sarka\u00e7 gibiydi. Bir yandan toprak k\u00f6leli\u011finin kald\u0131r\u0131lmas\u0131 ve yerel idarelerin kurulmas\u0131 gibi reformlar, di\u011fer yandan da isyanlar ve devrimci ak\u0131mlar kar\u015f\u0131s\u0131nda s\u0131k\u0131\u015fan II. Aleksandr<\/em>\u2019\u0131n \u00e7alkant\u0131l\u0131 iktidar\u0131n\u0131 ya\u015f\u0131yordu. Nitekim \u00c7ar, T\u00fcrkler kar\u015f\u0131s\u0131nda al\u0131nan 1877- 78 zaferinin h\u00e2s\u0131lat\u0131n\u0131 toplayamadan bir m\u00fcddet sonra 1881 y\u0131l\u0131nda bir suikast sonucunda \u00f6ld\u00fcr\u00fcl\u00fcr. Onun yerine ge\u00e7en III. Aleksandr<\/em> d\u00f6neminde Rusya\u2019da siyasi hava daha da a\u011f\u0131rla\u015fm\u0131\u015ft\u0131r. T\u00fcrk-Rus sava\u015f\u0131 daha \u00e7ok da Rusya T\u00fcrkleri i\u00e7in \u015fartlar\u0131 zorla\u015ft\u0131rm\u0131\u015ft\u0131r. Yusuf\u2019un ailesi, 1776 y\u0131l\u0131ndan itibaren II. Ekaterina<\/em>\u2019n\u0131n 220 y\u0131l\u0131 a\u015fan bask\u0131 ve k\u0131s\u0131tlamalar\u0131 hafifletmesi ile ba\u015flayan s\u00fcre\u00e7 i\u00e7erisinde giderek g\u00fc\u00e7lenen ve Rusya\u2019da T\u00fcrk yenile\u015fmesini temin edecek olan T\u00fcrk-Tatar <\/em>orta s\u0131n\u0131f\u0131na mensuptu. T\u00fcccar ve sanayici olan bu ailenin i\u015fleri, 93 Harbi\u2019nden sonra giderek bozulacakt\u0131r.[2]<\/a><\/p>\n Mehmed Ziya<\/em>\u2019n\u0131n do\u011fdu\u011fu y\u0131llar, Osmanl\u0131 devleti i\u00e7in ise daha derin \u00e7alkant\u0131lar\u0131n ya\u015fand\u0131\u011f\u0131 bir d\u00f6nemdi. Bu d\u00f6nemde Sultan Abd\u00fclaziz,<\/em> Mithat Pa\u015fa<\/em>\u2019n\u0131n \u00f6n ayak oldu\u011fu Yeni Osmanl\u0131lar<\/em>\u0131n darbesiyle tahtan indirilmi\u015f, onun yerine ge\u00e7en V. Murad<\/em> \u00fc\u00e7 ayl\u0131k sultanl\u0131ktan sonra liyakat eksikli\u011finden dolay\u0131 taht\u0131 karde\u015fi II. Abd\u00fclhamid<\/em>\u2019e b\u0131rakmak zorunda kalm\u0131\u015ft\u0131. Yeni Sultan\u0131n anayasal bir rejime ge\u00e7meyi kabul etmesi ile Kanun-i Esasi <\/em>ilan edilmi\u015f, ard\u0131ndan patlak veren Osmanl\u0131-Rus Sava\u015f\u0131<\/em> gerek\u00e7esiyle Kanun-i Esasi y\u00fcr\u00fcrl\u00fckten kald\u0131r\u0131lm\u0131\u015ft\u0131. Sava\u015f\u0131n bozguna d\u00f6nmesi sebebiyle devlet a\u011f\u0131r bir buhrana s\u00fcr\u00fcklenmi\u015fti. Onun \u00e7ocukluk y\u0131llar\u0131 bu a\u011f\u0131r buhran \u015fartlar\u0131 alt\u0131nda ve Abd\u00fclhamid\u2019in bu buhrandan \u00e7\u0131k\u0131\u015f i\u00e7in bir y\u00f6ntem olarak kulland\u0131\u011f\u0131 otoriter rejiminde ge\u00e7mi\u015ftir.[3]<\/a><\/p>\n \u00c7ocuk \u00f6l\u00fcmlerinin yo\u011fun oldu\u011fu bir zamanda Yusuf\u2019un hayatta kalmas\u0131 anne ve babas\u0131n\u0131 ziyadesiyle memnun etti\u011fi i\u00e7in, 93 Harbi<\/em>\u2019nde esir d\u00fc\u015f\u00fcp Simbir\u2019e getirilmi\u015f olan T\u00fcrk esirlere yiyecek ve giyecek ba\u011f\u0131\u015flam\u0131\u015flard\u0131r. O askerlerden birinin buna mukabelede bulunmak arzusuyla hediye etti\u011fi i\u015flemeli ve pullu bir t\u00fct\u00fcn kesesini, babas\u0131ndan ona kalan tek yadig\u00e2r olarak hayat\u0131n\u0131n sonuna kadar saklamas\u0131, onun hayat hik\u00e2yesinin istikametini g\u00f6stermesi bak\u0131m\u0131ndan ilgin\u00e7 bir ayr\u0131nt\u0131y\u0131 olu\u015fturur. Yusuf\u2019un hayat\u0131nda \u00f6nemli bir yeri olan bu sava\u015f, babas\u0131n\u0131n iflas\u0131na yol a\u00e7acakt\u0131. O bu u\u011furda ko\u015fu\u015ftururken \u00f6ld\u00fc\u011f\u00fcnde Yusuf daha iki ya\u015f\u0131nda bulunuyordu. \u00dcst \u00fcste gelen felaketlerle ailesinin mali durumunun iyice bozulmas\u0131 kar\u015f\u0131s\u0131nda Ak\u00e7ura, 1883 <\/em>y\u0131l\u0131nda annesi Bibi Kamer Banu<\/em> han\u0131mla \u0130stanbul<\/em>\u2019a g\u00f6\u00e7m\u00fc\u015ft\u00fcr. Rusya\u2019dan gelen di\u011fer T\u00fcrk ayd\u0131nlar\u0131ndan farkl\u0131 olarak o, \u00e7ocuklu\u011funu ve \u00f6\u011frenim hayat\u0131n\u0131n b\u00fcy\u00fck k\u0131sm\u0131n\u0131 T\u00fcrkiye\u2019de ge\u00e7irmi\u015ftir. 1886\u2019da Koca Mustafa Pa\u015fa<\/em>\u2019daki asker\u00ee r\u00fc\u015ftiye\u2019ye girmi\u015f, burada Arap\u00e7a ve Fars\u00e7adan ba\u015fka biraz Frans\u0131zca da \u00f6\u011frenmi\u015ftir.<\/p>\n G\u00f6kalp\u2019in atalar\u0131 Diyarbekir<\/em> \u015fehrinin kuzeybat\u0131s\u0131nda bulunan \u00c7ermik<\/em> kasabas\u0131ndan gelmi\u015f olmas\u0131na ra\u011fmen fikr\u00ee ve i\u00e7timai hayatta hat\u0131r\u0131 say\u0131l\u0131r bir konumda idiler. Dedesi, d\u00fc\u015f\u00fcncesi ve sanat\u0131 ile Diyarbekir\u2019de tan\u0131nan bir \u015fahsiyetti. Babas\u0131 Tevfik Efendi,<\/em> o d\u00f6nemde b\u00fcy\u00fck itibar\u0131 olan devlet memuriyetinde temay\u00fcz etmi\u015ftir. Annesi Zeliha Han\u0131m<\/em> ise, Diyarbekir e\u015fraf\u0131ndan h\u00e2li vakti yerinde bir ailenin k\u0131z\u0131d\u0131r.[4]<\/a> G\u00f6kalp\u2019in entelekt\u00fcel ilgilerinin olu\u015fmas\u0131nda babas\u0131n\u0131n b\u00fcy\u00fck bir yeri vard\u0131r. Bulundu\u011fu muhite g\u00f6re ilerici bir Osmanl\u0131 ayd\u0131n\u0131 say\u0131labilen babas\u0131, G\u00f6kalp hen\u00fcz 12 ya\u015f\u0131nda iken ona Gen\u00e7 Osmanl\u0131lar\u0131n etkili ismi Nam\u0131k Kemal<\/em>\u2019i tan\u0131tm\u0131\u015ft\u0131. Nam\u0131k Kemal\u2019in 1888\u2019deki \u00f6l\u00fcm\u00fc \u00fczerine kederli bir ifade ile ondan milletin en b\u00fcy\u00fck adam\u0131 ve h\u00fcrriyet kahraman\u0131 olarak s\u00f6z etmi\u015f; \u201c\u0130\u015fte sen bu adam\u0131n arkas\u0131ndan gideceksin! Onun gibi vatanperver, onun kadar h\u00fcrriyetperver olacaks\u0131n<\/em>\u201d diye telkinde bulunmu\u015ftu. Babas\u0131 bu a\u00e7\u0131k fikirlili\u011fine ra\u011fmen muhitinin ve devrinin endi\u015felerini de ta\u015f\u0131yordu. Bir yandan \u00e7ocuklar\u0131 i\u00e7in iyi bir gelecek d\u00fc\u015f\u00fcnen her baba gibi \u00e7a\u011fda\u015f bir e\u011fitim almas\u0131n\u0131 istiyor, di\u011fer yandan da bu \u015fekilde k\u00f6klerinden kopaca\u011f\u0131 endi\u015fesini ta\u015f\u0131yordu. Aksi durumda ise yani sadece geleneksel bir e\u011fitimle yetinmesi durumunda da Avrupa ilimlerinden mahrum kalaca\u011f\u0131n\u0131 biliyordu. Bu sebeple babas\u0131 G\u00f6kalp 14 ya\u015f\u0131nda iken ondaki okuma istidad\u0131na bakarak bir dostuna bu ikileminden s\u00f6z etmi\u015f ve o da ona en iyi yolun bir taraftan \u00e7a\u011fda\u015f bilimlere ula\u015ft\u0131ran Frans\u0131zcay\u0131, bir taraftan da gelenekle ba\u011f\u0131n\u0131 koruyacak olan Arap\u00e7a ve Fars\u00e7ay\u0131 gen\u00e7lere \u00f6\u011fretmek oldu\u011funu s\u00f6ylemi\u015ftir.[5]<\/a> Bu, G\u00f6kalp\u2019in Do\u011fu ile Bat\u0131 aras\u0131nda bir sentez yapma i\u015ftiyak\u0131n\u0131 ilk olarak babas\u0131ndan alm\u0131\u015f oldu\u011funu g\u00f6stermektedir. Ziya G\u00f6kalp, erken ya\u015flarda edebiyata ilgi duymu\u015ftu. Bu ilgi ilk olarak halk edebiyat\u0131 ile ba\u015flam\u0131\u015f yedi sekiz ya\u015flar\u0131nda iken A\u015f\u0131k Garip<\/em>, \u015eah \u0130smail<\/em> gibi halk hik\u00e2yelerini b\u00fcy\u00fck bir keyifle okumu\u015ftu. Bu, onun d\u00fc\u015f\u00fcncelerini halka ula\u015ft\u0131rmada \u015fiiri etkin bir vas\u0131ta olarak g\u00f6rmesinde de etkili olmu\u015ftur.[6]<\/a> G\u00f6kalp, mahalle mektebini bitirdi\u011finde \u00f6n\u00fcnde ge\u00e7imini zihin eme\u011fi ile kazanaca\u011f\u0131 bir hayat kendini g\u00f6stermi\u015fti. Diyarbak\u0131r\u2019daki Askeri R\u00fc\u015ftiye<\/em>\u2019ye kay\u0131t oldu. Onun fikr\u00ee ve duygusal geli\u015fiminde \u00f6nemli bir yeri olan bu okul, ayn\u0131 zamanda \u00e7a\u011fda\u015f d\u00fcnya ile temas\u0131n\u0131 sa\u011flayan ilk kap\u0131 olmu\u015ftur. Burada okul m\u00fcd\u00fcr\u00fc \u0130smail Hakk\u0131 Bey<\/em>\u2019in y\u00f6nlendirmesi ile Frans\u0131zca \u00f6\u011frenmi\u015ftir. Gelenekle modern d\u00fcnya aras\u0131nda u\u00e7urumu ilk fark etti\u011fi yer de yine asker\u00ee r\u00fc\u015ftiye olacakt\u0131r.<\/p>\n II. Abdulhamid<\/em>\u2019in mutlakiyet\u00e7i rejimi alt\u0131nda ge\u00e7en \u00e7ocukluk ve gen\u00e7lik d\u00f6neminde Rusya ile ili\u015fkisini devam ettiren Ak\u00e7ura, k\u00f6klerinin bulundu\u011fu ata yurduna s\u0131kl\u0131kla seyahatler yapm\u0131\u015ft\u0131r. \u0130lki 1889-1890 y\u0131llar\u0131nda olan Kazan<\/em> seyahati ki\u015fili\u011finin tamamlanmas\u0131nda \u00f6nemli bir i\u015flev g\u00f6rm\u00fc\u015ft\u00fcr. Bilhassa bu seyahatinde tan\u0131d\u0131\u011f\u0131 zorla H\u0131ristiyanla\u015ft\u0131r\u0131lan Kre\u015fin Tatarlar\u0131<\/em>n\u0131n durumu onun duygu ve d\u00fc\u015f\u00fcnce e\u011filimlerini derinden etkileyecektir. Kazan, onun kendini g\u00fc\u00e7l\u00fc hissetti\u011fi aidiyetlerinin vatan\u0131 idi. Rusya T\u00fcrkl\u00fc\u011f\u00fcn\u00fcn iki \u00f6nemli ismi onun i\u00e7in bir feyiz kayna\u011f\u0131 olmu\u015ftur. Bunlardan birincisi T\u00fcrkiye\u2019de \u0130sl\u00e2m\u00ee \u00e7a\u011fda\u015fla\u015fmaya bir model olarak tan\u0131tmaya \u00e7aba sarf etti\u011fi \u015eehabettin Mercan\u00ee[7]<\/strong><\/a><\/em> di\u011feri eni\u015ftesi olan \u0130smail Gasp\u0131ral\u0131<\/em>\u2019d\u0131r. 1892\u2019de Kuleli Askeri \u0130dadisi<\/em>\u2019ne, ard\u0131ndan Mekteb-i Harbiye<\/em>\u2019yi bitirip m\u00fclaz\u0131m r\u00fctbesi ile Erkan-\u0131 Harbiye\u2019<\/em>ye devam ederek kurmay s\u0131n\u0131f\u0131na ayr\u0131lm\u0131\u015ft\u0131r (1897<\/em>). \u0130stibdada kar\u015f\u0131 fikirleri dolay\u0131s\u0131yla iki kez tutuklanm\u0131\u015f, ikincisinde divan-\u0131 harpte yarg\u0131lanarak askerlik mesle\u011finden \u00e7\u0131kar\u0131l\u0131p, arkada\u015f\u0131 Ferit Tek<\/em> ile birlikte Trablusgarb<\/em>\u2019a s\u00fcrg\u00fcn edilmi\u015ftir. S\u00fcrg\u00fcndeyken Fransa\u2019ya ka\u00e7arak fikr\u00ee geli\u015fiminde b\u00fcy\u00fck yeri olan Paris<\/em>\u2019te Serbest Siyasal Bilgiler Y\u00fcksek Okulunu<\/em> (Ecole Libre des Sciences Politiques<\/em>) bitirmi\u015ftir (1900-1903<\/em>). D\u00f6rt y\u0131ldan fazla kald\u0131\u011f\u0131 Fransa\u2019daki e\u011fitimi, tecr\u00fcbeleri ve g\u00f6zlemleri onun d\u00fc\u015f\u00fcnce yap\u0131s\u0131n\u0131n \u015fekillenmesinde b\u00fcy\u00fck rol oynam\u0131\u015ft\u0131r. 19. asr\u0131n sonlar\u0131nda Paris\u2019te tan\u0131d\u0131\u011f\u0131 Doktor \u015eerafeddin Ma\u011fmum\u00ee<\/em>, Garpl\u0131lar\u0131n umumiyetle \u015eark ve T\u00fcrk d\u00fc\u015fmanl\u0131klar\u0131ndan, kendilerini medeni diye tan\u0131mlayanlar\u0131n dillerine dolad\u0131klar\u0131 adalet ve insaniyet s\u00f6zlerine inanman\u0131n su kat\u0131lmam\u0131\u015f ahmakl\u0131k olaca\u011f\u0131<\/em>ndan bahisle onun \u00fczerinde derin tesir uyand\u0131rm\u0131\u015ft\u0131r. Ayr\u0131ca o b\u00fct\u00fcn bu hakikatleri Paris\u2019teki hayat ve m\u00fc\u015fahedeleri sayesinde iyice idrak etmi\u015ftir. Onun d\u00fc\u015f\u00fcnce \u00e7izgisinde bu tecr\u00fcbenin b\u00fcy\u00fck yeri vard\u0131r.[8]<\/a> Burada, J\u00f6n T\u00fcrklerin ileri gelenleri ile tan\u0131\u015f\u0131r. Bunlardan Ahmet R\u0131za<\/em>\u2019n\u0131n \u00e7\u0131kard\u0131\u011f\u0131 \u015e\u00fbra-y\u0131 \u00dcmmet <\/em>gazetesinde yaz\u0131lar yazar.<\/p>\n Ak\u00e7ura\u2019n\u0131n yaz\u0131 hayat\u0131 G\u00f6kalp\u2019e nispetle biraz daha erken ba\u015flam\u0131\u015ft\u0131r. Bunda G\u00f6kalp\u2019in zor bir ergenlik d\u00f6nemi ge\u00e7irmi\u015f olmas\u0131n\u0131n pay\u0131 vard\u0131r. Orta \u00e7a\u011f \u0130sl\u00e2m d\u00fc\u015f\u00fcnce gelene\u011finin miras\u0131 olarak kelam ile tasavvuf aras\u0131ndaki ayr\u0131l\u0131k, biraz e\u011fitim \u00f6\u011fretim g\u00f6rm\u00fc\u015f her M\u00fcsl\u00fcman\u2019\u0131n kar\u015f\u0131la\u015ft\u0131\u011f\u0131 bir durumdu. G\u00f6kalp\u2019in hat\u0131ralar\u0131nda kendisinin vurgulad\u0131\u011f\u0131 gibi Belediye hekimi olan ve r\u00fc\u015ftiyede t\u0131bbiye derslerine giren Rum Doktor Yorgi Efendi<\/em>, onu Bat\u0131 d\u00fc\u015f\u00fcncesi ile tan\u0131\u015ft\u0131ran ki\u015fi olmu\u015ftur. Bu d\u00fc\u015f\u00fcncelerle kendi ku\u015fa\u011f\u0131n\u0131n yetenekli gen\u00e7leri gibi o da \u0130stanbul\u2019da e\u011fitimine devam etmek istiyordu. Ancak r\u00fc\u015ftiyenin son s\u0131n\u0131f\u0131nda iken babas\u0131n\u0131 kaybetmesi \u00fczerine bu hayalini ertelemek zorunda kald\u0131. 1891\u2019de Diyarbak\u0131r\u2019da M\u00fclkiye \u0130dadisine (sivil lise) kaydoldu. Bu d\u00f6nemde e\u011fitiminin sorumlulu\u011funu alan amcas\u0131 Hasip Efendi<\/em> onun gelenekle olan ba\u011f\u0131n\u0131 kuvvetlendirdi. Muhitine g\u00f6re \u00e2lim say\u0131lan amcas\u0131 ona Arap\u00e7a ve Fars\u00e7a \u00f6\u011fretmesi yan\u0131nda Gazali, \u0130bn Sina, Farabi, \u0130bn R\u00fc\u015fd<\/em> gibi filozoflar\u0131n, Muhiddin Arabi, Cellaleddin Rumi<\/em> gibi mutasavv\u0131flar\u0131n eserleriyle tan\u0131\u015fmas\u0131n\u0131 sa\u011flad\u0131. Geleneksel d\u00fc\u015f\u00fcncenin kelam ile tasavvuf aras\u0131ndaki \u00e7eli\u015fki yan\u0131nda gelenekle modern d\u00fcnya aras\u0131ndaki u\u00e7urum Ziya\u2019n\u0131n i\u00e7 d\u00fcnyas\u0131ndaki \u00e7at\u0131\u015fmalar\u0131n kayna\u011f\u0131 idi. Buna ergenli\u011fin getirdi\u011fi do\u011fal gerginlikler eklenince Ziya\u2019n\u0131n bunal\u0131m\u0131 daha da derinle\u015fmi\u015fti. Bu d\u00f6nemde Abdulhamid\u2019in \u0130stanbul\u2019dan onun ta\u015fras\u0131na s\u00fcrg\u00fcn etti\u011fi baz\u0131 ayd\u0131nlar ile temas kuran G\u00f6kalp, Babas\u0131n\u0131n \u00f6rnek g\u00f6sterdi\u011fi Nam\u0131k Kem\u00e2l, Ziya Pa\u015fa, Ahmed Mithat Efendi<\/em> ba\u015fta olmak \u00fczere yenilik\u00e7i ve ihtil\u00e2lci d\u00fc\u015f\u00fcnceleri yak\u0131ndan tan\u0131d\u0131. Bu yenilik\u00e7i d\u00fc\u015f\u00fcncelerin en u\u00e7 (m\u00fcfrit) temsilcisi oral\u0131 bir doktor olan Abdullah Cevdet<\/em>\u2019in kolera salg\u0131n\u0131 sebebiyle Diyarbekir\u2019e gelmesi G\u00f6kalp\u2019in gerilimli ruhunda patlamalara yol a\u00e7acakt\u0131r. Onun etkisi ile siyasi ve sosyal konulara ilgisi daha da artt\u0131. Abdullah Cevdet\u2019in tavsiyesi ile F\u00e9lix Alexandre Le Dantec<\/em>\u2019in L\u2019Atheisme<\/em>\u2019sini okumu\u015ftur. Ernst Haeckel, Ludwig B\u00fcchner, Herbert Spencer<\/em> ve Gustave le Bon<\/em> gibi pozitivist ayd\u0131nlar\u0131n bilim ve felsefi g\u00f6r\u00fc\u015flerini okuyarak \u00f6\u011frenmi\u015ftir. Bu d\u00f6nemde \u0130stanbul\u2019a e\u011fitim i\u00e7in gitme arzusuyla doluydu. Bu \u015fekilde kendini k\u0131s\u0131tlayan dar \u00e7evrenin tutucu bask\u0131lar\u0131nda \u00f6zg\u00fcrl\u00fc\u011fe ula\u015facakt\u0131. Ancak, madd\u00ee imk\u00e2ns\u0131zl\u0131klar ve amcas\u0131n\u0131n k\u0131z\u0131 ile evlenme bask\u0131lar\u0131 kendini kapana k\u0131s\u0131lm\u0131\u015f gibi hissetmesine yol a\u00e7m\u0131\u015f nihayetinde on sekiz ya\u015f\u0131n\u0131n i\u00e7 d\u00fcnyas\u0131ndaki \u00e7at\u0131\u015fmalar\u0131 onu intihara kadar s\u00fcr\u00fcklemi\u015ftir. Kafas\u0131na s\u0131kt\u0131\u011f\u0131 kur\u015fun, g\u00fc\u00e7 ko\u015fullar alt\u0131nda yap\u0131lan morfinsiz bir ameliyatla \u00e7\u0131kar\u0131ld\u0131. Ameliyat\u0131 ger\u00e7ekle\u015ftiren ondaki duygusal patlamalar\u0131 ate\u015fleyen Abdullah Cevdet ve Diyarbekir\u2019de bulunan gen\u00e7 bir Rus cerraht\u0131. Bu olay onun hayat\u0131nda bir k\u0131r\u0131lma noktas\u0131 olmu\u015f, bundan sonra kendini okumaya ve hayat\u0131n\u0131 ideali u\u011fruna adamaya karar vermi\u015ftir. 1896 y\u0131l\u0131nda Erzincan Asker\u00ee Lisesi<\/em>\u2019nde \u00f6\u011frenci olan karde\u015fi Nihat<\/em> sayesinde Harp Okulu \u00f6\u011frencileri ile birlikte en b\u00fcy\u00fck ideali olan \u0130stanbul\u2019a giden G\u00f6kalp, \u00fccretsiz okuyabilece\u011fi tek se\u00e7ene\u011fi olan Baytar Mektebi<\/em>\u2019ne kay\u0131t yapt\u0131rd\u0131. Burada felsefe ve bat\u0131 d\u00fc\u015f\u00fcncesine v\u00e2k\u0131f \u00fcniversiteli biri olarak ka\u00e7\u0131n\u0131lmaz bir \u015fekilde kendini \u0130ttihat Terakki Cemiyeti<\/em> \u00fcyeleri ile birlikte devrimci faaliyetler i\u00e7erisinde buldu. \u0130stanbul\u2019da da kar\u015f\u0131s\u0131na \u00e7\u0131kan Diyarbekir\u2019den t\u0131bbiye hocas\u0131 olan Doktor Yorgi Efendi<\/em> onun b\u00fct\u00fcn\u00fcyle sosyal bilimlere bilhassa sosyoloji ve sosyal psikolojiye y\u00f6nelmesini sa\u011flad\u0131. B\u00f6ylece G\u00f6kalp, y\u00fczlerce y\u0131ld\u0131r atalet i\u00e7erisinde kalan T\u00fcrk toplumunu geri kalm\u0131\u015fl\u0131ktan kurtaracak yenile\u015fme program\u0131n\u0131 dayand\u0131raca\u011f\u0131 bilimsel temelleri ortaya koyabilecektir.[9]<\/a> Daha lisede iken okudu\u011fu Ahmed Vefik Pa\u015fa<\/em>\u2019n\u0131n \u201cLeh\u00e7e-i Osman\u00ee\u201d<\/em> ve S\u00fcleyman Pa\u015fa<\/em>\u2019n\u0131n \u201cTarih-i \u00e2lem\u201d<\/em> (D\u00fcnya Tarihi) adl\u0131 kitaplar\u0131 onda ku\u015fa\u011f\u0131n\u0131n di\u011fer ayd\u0131nlar\u0131 gibi T\u00fcrk\u00e7\u00fc d\u00fc\u015f\u00fcncelerin tohumunu atm\u0131\u015ft\u0131. \u0130stanbul\u2019a geldi\u011finde ilk olarak al\u0131p okudu\u011fu L\u00e9on Cahun<\/em>\u2019un \u201cIntroduction l\u2019historie de l\u2019Asie<\/em>\u201d (Asya Tarihine Giri\u015f) adl\u0131 kitap onun milliyet\u00e7i d\u00fc\u015f\u00fcncelerini peki\u015ftirmi\u015f T\u00fcrk\u00e7\u00fc muhitte yer edinmesine etki yapm\u0131\u015ft\u0131r. Bu T\u00fcrk\u00e7\u00fc muhitten tan\u0131d\u0131\u011f\u0131 Azerbaycanl\u0131 H\u00fcseyinzade Ali<\/em> onun fikr\u00ee geli\u015fiminde etki yapan ki\u015filerin ba\u015f\u0131nda gelir. G\u00f6kalp\u2019in \u0130stanbul\u2019da b\u00fcy\u00fck bir heyecanla giri\u015fti\u011fi bu faaliyetleri k\u0131sa s\u00fcrede ba\u015f\u0131n\u0131 bel\u00e2ya sokacak Abd\u00fclhamid\u2019in gizli polis te\u015fkil\u00e2t\u0131 taraf\u0131ndan hapse konularak \u00fcniversiteden de at\u0131lmas\u0131na neden olacakt\u0131r. Hapishane\u2019de tan\u0131d\u0131\u011f\u0131 ihtiyar bir devrimci olan Naim Efendi<\/em>, G\u00f6kalp\u2019in fikr\u00ee geli\u015fiminde etki b\u0131rakan son hocas\u0131 olmu\u015ftur. \u201cP\u00eerim<\/em>\u201d dedi\u011fi Naim Efendi<\/em>\u2019nin ka\u00e7\u0131n\u0131lmaz olarak g\u00f6rd\u00fc\u011f\u00fc devrime haz\u0131rl\u0131kl\u0131 bulunmas\u0131, mill\u00ee uyan\u0131\u015f i\u00e7in elinde donan\u0131ml\u0131 bir programa sahip olmas\u0131 y\u00f6n\u00fcndeki tavsiyesini G\u00f6kalp, bundan sonraki \u00e7al\u0131\u015fmalar\u0131 i\u00e7in kendine esas alm\u0131\u015ft\u0131r. G\u00f6kalp, bir y\u0131l mahk\u00fbmiyetten sonra memleketine s\u00fcrg\u00fcne g\u00f6nderildi. Diyarbak\u0131r\u2019a d\u00f6nd\u00fckten sonra, hen\u00fcz \u00f6lm\u00fc\u015f olan amcas\u0131n\u0131n vasiyetini yerine getirerek amcak\u0131z\u0131 ile evlenmi\u015f yakla\u015f\u0131k dokuz y\u0131l burada 1908 devrimi i\u00e7in kendini haz\u0131rlam\u0131\u015ft\u0131r. Hatta burada \u0130brahim Pa\u015fa<\/em> komutas\u0131ndaki halk\u0131 haraca kesen Hamidiye<\/em> alaylar\u0131na kar\u015f\u0131, halk\u0131 \u00f6rg\u00fctleyerek k\u00fc\u00e7\u00fck \u00e7apl\u0131 bir devrime de \u00f6n ayak olmu\u015ftur. Art\u0131k G\u00f6kalp\u2019in kafas\u0131ndaki b\u00f6l\u00fcnm\u00fc\u015fl\u00fck sona ermi\u015f gelenekle modernite aras\u0131nda bir uzla\u015fma kurabilmi\u015ftir. G\u00f6kalp, mill\u00ee uyan\u0131\u015f i\u00e7in gerekli donan\u0131m i\u00e7in gerekli bilimsel \u00e7al\u0131\u015fmalar\u0131 burada y\u00fcr\u00fctecektir. Emile Durkheim<\/em>\u2019den etkilendi\u011fi bu d\u00f6nemde Bat\u0131 ve \u00f6zellikle Frans\u0131z felsefesi, sosyolojisi ve sosyal psikolojisi alan\u0131nda \u00e7al\u0131\u015fmaya yeterli zaman ay\u0131rabilmi\u015ftir. 1904-1908 y\u0131llar\u0131 aras\u0131n\u0131 devrim sonras\u0131nda oynayacaklar\u0131 etkin rol\u00fcn haz\u0131rl\u0131k evresi olarak ge\u00e7iren G\u00f6kalp, Diyarbekir Gazetesi<\/em>\u2019nde yazarl\u0131k hayat\u0131n\u0131n ilk \u00fcr\u00fcnlerini verdi.<\/p>\n 1903 y\u0131l\u0131nda Fransa\u2019daki y\u00fcksek \u00f6\u011frenimini tamamlamas\u0131n\u0131n ard\u0131ndan Ak\u00e7ura, devrim \u00f6ncesinde 1908<\/em> y\u0131l\u0131na kadar be\u015f y\u0131l\u0131n\u0131, \u0130stanbul kendine kapal\u0131 oldu\u011fu i\u00e7in G\u00f6kalp gibi ata yurdunda, ge\u00e7irmek zorunda kalacakt\u0131r. Bu be\u015f y\u0131ll\u0131k s\u00fcre onun hayat\u0131n\u0131n oldu\u011fu kadar T\u00fcrk mill\u00ee uyan\u0131\u015f\u0131n\u0131n da en renkli be\u015f y\u0131l\u0131 olacakt\u0131r. Ak\u00e7ura, buradaki faaliyetleri ile T\u00fcrk tefekk\u00fcr\u00fcnde G\u00f6kalp\u2019ten \u00f6nce sahneye \u00e7\u0131km\u0131\u015f oluyordu. Fransa d\u00f6n\u00fc\u015f\u00fcnde Z\u00fcyeba\u015f\u0131 <\/em>k\u00f6y\u00fcne amcas\u0131n\u0131n yan\u0131nda bir s\u00fcre aile mesle\u011fini y\u00fcr\u00fctmeyi denemi\u015f, ancak i\u015f hayat\u0131n\u0131n onun \u00e7ap\u0131nda bir d\u00fc\u015f\u00fcnce adam\u0131na uygun olmayan \u015fartlar\u0131, i\u015f adaml\u0131\u011f\u0131n\u0131 ebediyen terk etmesine yol a\u00e7m\u0131\u015ft\u0131r. Ak\u00e7ura, Kazan<\/em>\u2019a gelip Alimcan Barud\u00ee<\/em>\u2019nin idaresindeki Muhammediye Medresesi<\/em>\u2019nde tarih ve co\u011frafya \u00f6\u011fretmenli\u011fi yaparak mizac\u0131na daha uygun gelen entelekt\u00fcel faaliyetlerine geri d\u00f6necektir. O, ata yurdundayken T\u00fcrkiye\u2019deki d\u00fc\u015f\u00fcnce ortam\u0131 ile ve ayd\u0131nlarla ili\u015fkisini hi\u00e7 kesmez. Buradan T\u00fcrk d\u00fc\u015f\u00fcnce hayat\u0131nda k\u00f6kl\u00fc ve s\u00fcrekli bir etki yaratacak olan \u00fcnl\u00fc \u00dc\u00e7 Tarz-\u0131 Siyaset<\/em> adl\u0131 makalesini Kahire<\/em>\u2019de \u00e7\u0131kan T\u00fcrk Gazetesi<\/em>\u2019ne g\u00f6ndererek yay\u0131nlar. Ak\u00e7ura\u2019n\u0131n bu eseri, d\u00fcnya edebiyat\u0131nda da benzer \u00f6rnekleri olan T\u00fcrk d\u00fc\u015f\u00fcnce hayat\u0131nda kal\u0131c\u0131 etkiler b\u0131rakan en \u00f6nemli metinlerden bir olarak kabul edilebilir. Onu Amerikan Devrimi<\/em>\u2019nin \u00f6ncesinde Amerikan toplumu \u00f6n\u00fcnde beliren ka\u00e7\u0131n\u0131lmaz \u00e7izgiyi ortaya koyan Thomas Paine<\/em> ve eseri Sa\u011fduyu (Common Sense)<\/em> ile kar\u015f\u0131la\u015ft\u0131rmak m\u00fcmk\u00fcn olabilecektir.[10]<\/a> \u0130ki eserin de hacmiyle etkisi ters orant\u0131l\u0131d\u0131r. \u0130ngiliz Monar\u015fisi mi Ba\u011f\u0131ms\u0131z Cumhuriyet mi se\u00e7enekleri aras\u0131nda herkesten daha \u00f6nce ve kuvvetli bir \u015fekilde ikincisini ortaya koymas\u0131 gibi, Yusuf Ak\u00e7ura da Osmanl\u0131 T\u00fcrk toplumuna milletle\u015fmeyi en kuvvetli se\u00e7enek olarak koymu\u015f ve T\u00fcrk Devrimi<\/em>\u2019nin \u00f6nc\u00fcs\u00fc olmu\u015ftur.<\/p>\n Yusuf Ak\u00e7ura, 1904-1905<\/em> Japon<\/em> yenilgisinden sonra Rusya\u2019da ba\u015flayan devrim sanc\u0131lar\u0131na yak\u0131ndan tan\u0131kl\u0131k etmi\u015f ve Rusya M\u00fcsl\u00fcmanlar\u0131 taraf\u0131ndan ba\u015flat\u0131lan siyas\u00ee m\u00fccadelenin de \u00f6n saflar\u0131nda yer alm\u0131\u015ft\u0131r. Onu, 1905 Devrimi<\/em>\u2019nin \u00f6zg\u00fcrl\u00fck ortam\u0131nda Abd\u00fcrre\u015fit \u0130brahim, Gasp\u0131ral\u0131, Ali Merdan Top\u00e7uba\u015f\u0131<\/em> gibi T\u00fcrk\u00e7\u00fc ayd\u0131nlarla Rusya M\u00fcsl\u00fcmanlar\u0131 \u0130ttifak\u0131<\/em> adl\u0131 bir siyasi hareket i\u00e7inde g\u00f6revli g\u00f6r\u00fcyoruz. A\u011fustos 1905<\/em>\u2019te Nijni Novgorod<\/em>\u2019da B\u00fcy\u00fck \u0130slam Kongresi<\/em>\u2019nin toplanmas\u0131nda faal rol oynayacakt\u0131r. Ak\u00e7ura, bu d\u00f6nemde bir yandan da \u0130dil<\/em> boyunda Tatar T\u00fcrk\u00e7esi<\/em>\u2019yle yay\u0131nlanan ilk gazete olan Kazan Muhbiri Gazetesi<\/em>\u2019nde etkin bir \u015fekilde g\u00f6rev alm\u0131\u015f, ba\u015fyazarl\u0131\u011f\u0131n\u0131 \u00fcstlenmi\u015ftir. Yine 1906\u2019da Orenburg<\/em>\u2019da \u00e7\u0131kmaya ba\u015flayan Vakit Gazetesi<\/em>\u2019nde ba\u015fyazarl\u0131k yapm\u0131\u015ft\u0131r. Bu d\u00f6nemde Rus liberal demokratlar\u0131 ile i\u015fbirli\u011fini Rusya M\u00fcsl\u00fcmanlar\u0131 i\u00e7in gerekli g\u00f6r\u00fcr. Kadet Partisi<\/em> (Demokrat parti) ile M\u00fcsl\u00fcman \u0130ttifak\u0131\u2019n\u0131n ittifak yapmas\u0131n\u0131n ba\u015fl\u0131ca mimar\u0131 odur. Bu ittifak sonucunda M\u00fcsl\u00fcman ittifak\u0131, Duma<\/em>\u2019ya otuz kadar milletvekili sokmay\u0131 ba\u015far\u0131r. Ama Yusuf Ak\u00e7ura \u00e7ar rejimince sak\u0131ncal\u0131 g\u00f6r\u00fclerek tutukland\u0131\u011f\u0131 i\u00e7in se\u00e7ilemez. \u015eubat 1907<\/em>\u2019de \u0130kinci Duma\u2019da bu say\u0131 otuz dokuza \u00e7\u0131kacakt\u0131r. Ancak bu \u00f6zg\u00fcrl\u00fck ortam\u0131 uzun s\u00fcrmez, \u00c7ar, Duma\u2019y\u0131 da\u011f\u0131t\u0131r. Yazd\u0131klar\u0131 sebebiyle yeniden tutuklanaca\u011f\u0131n\u0131 anlay\u0131nca uzun s\u00fcren M\u0131s\u0131r ve Avrupa seyahatinden sonra K\u0131r\u0131m<\/em>\u2019a eni\u015ftesi Gasp\u0131ral\u0131\u2019n\u0131n yan\u0131na giderek bir s\u00fcre Terc\u00fcman\u2019\u0131n \u00e7\u0131kmas\u0131na yard\u0131m eder. Buradayken 1908 devrimi patlak verir ve bu J\u00f6n T\u00fcrk Devrimi<\/em> ile T\u00fcrkiye\u2019ye d\u00f6ner.<\/p>\n G\u00f6kalp ise 1908 Devrimi<\/em>\u2019ni Diyarbekir\u2019de kar\u015f\u0131lam\u0131\u015f, orada \u0130ttihad ve Terakki\u2019nin \u015fubesini kurup Peyman Gazetesi<\/em>\u2019ni \u00e7\u0131kararak siyasi hayata h\u0131zl\u0131 bir giri\u015f yapm\u0131\u015ft\u0131r. Diyarbekir temsilcisi olarak gitti\u011fi Selanik<\/em>\u2019te cemiyetin merkez y\u00f6netim kuruluna se\u00e7ilmi\u015ftir. Burada felsefe, edebiyat, sosyoloji a\u011fr\u0131l\u0131kl\u0131 e\u011fitim ve yaz\u0131 faaliyetleri ile daha \u00e7ok cemiyetin gen\u00e7 kanad\u0131yla kurdu\u011fu organik ba\u011f sayesinde, \u0130ttihad Terakki\u2019nin ideolojik gelece\u011fini belirleyecek bir muhit olu\u015fturmu\u015ftur. Gen\u00e7 Kalemler dergisinin ba\u015flatt\u0131\u011f\u0131 Yeni Hayat, Yeni Lisan<\/em>, T\u00fcrk \u00e7a\u011fda\u015fla\u015fmas\u0131n\u0131n temel \u00e7izgisi olacakt\u0131r. 1912\u2019de Selanik\u2019in kayb\u0131ndan sonra \u0130stanbul\u2019a gelen G\u00f6kalp, bir s\u00fcre Diyarbekir mebusu olarak Meclis-i Mebusan\u2019a girmi\u015f ard\u0131ndan Dar\u00fclf\u00fcnun\u2019da hocal\u0131\u011fa ba\u015flam\u0131\u015ft\u0131r. Burada, T\u00fcrkiye\u2019deki ilk i\u00e7timaiyat (sosyoloji) k\u00fcrs\u00fcs\u00fcn\u00fc kurarak bilimsel, k\u00fclt\u00fcrel ve siyasi faaliyetlerine kesintisiz devam ettirecektir. Bu d\u00f6nem onun T\u00fcrk\u00e7\u00fcl\u00fck hareketinin en parlak simas\u0131 h\u00e2line geldi\u011fi en verimli d\u00f6nemini olu\u015fturur. Ak\u00e7ura ile yollar\u0131n\u0131n kesi\u015fti\u011fi, \u00fclkenin bu felaketli y\u0131llar\u0131nda, her ikisi de T\u00fcrk\u00e7\u00fcl\u00fck konusunda fikri mesaisini birle\u015ftirmi\u015ftir. Bu d\u00f6nemde G\u00f6kalp, T\u00fcrk Ocaklar\u0131n\u0131n b\u00fct\u00fcn yay\u0131n faaliyetlerinde faal olarak yer ald\u0131. Oca\u011f\u0131n yay\u0131n organ\u0131, T\u00fcrk Yurdu<\/em>\u2019ndan ba\u015fka Halka Do\u011fru<\/em>, \u0130sl\u00e2m, Mill<\/em>\u00ee Tetebbular, \u0130ktisadiyat, \u0130\u00e7timaiyat<\/em> mecmualar\u0131nda yazarl\u0131k yapt\u0131. Cihan harbi y\u0131llar\u0131nda yeni bir yol ayr\u0131m\u0131na giren \u00fclkenin idari heyetine kararl\u0131 bir \u015fekilde mill\u00ee bir \u00e7a\u011fda\u015fla\u015fma program\u0131 sundu. 1917\u2019de Yahya Kemal<\/em> ile birlikte \u00e7\u0131kard\u0131\u011f\u0131 Yeni Mecmua<\/em>, onun Ak\u00e7ura ile olan mesai birlikteli\u011finin sonu gibidir. G\u00f6kalp, M\u00fctareke \u0130stanbul\u2019unda 1919\u2019da g\u00f6revlerinden al\u0131narak tutukland\u0131. D\u00f6rt ay Bekira\u011fa B\u00f6l\u00fc\u011f\u00fc<\/em>\u2019nde tutuklu kalm\u0131\u015f bu s\u00fcrede di\u011fer ittihat\u00e7\u0131larla birlikte sava\u015f su\u00e7lar\u0131 ile yarg\u0131lanm\u0131\u015ft\u0131r. Bu yarg\u0131lamalardan sonra iki y\u0131l kalaca\u011f\u0131 Malta<\/em> s\u00fcrg\u00fcn\u00fcne g\u00f6nderilmi\u015ftir. S\u00fcrg\u00fcn sonras\u0131nda yine zor zamanlarda s\u0131\u011f\u0131na\u011f\u0131 olan baba oca\u011f\u0131na d\u00f6nen G\u00f6kalp, b\u00fcy\u00fck g\u00fc\u00e7l\u00fckler i\u00e7erisinde K\u00fc\u00e7\u00fck Mecmua<\/em>\u2019y\u0131 \u00e7\u0131karm\u0131\u015f, Mill\u00ee M\u00fccadele<\/em>\u2019yi destekleyen buradaki yaz\u0131lar\u0131yla T\u00fcrkiye\u2019nin siyasi ve k\u00fclt\u00fcr hayat\u0131na tesir etmeyi ba\u015farm\u0131\u015ft\u0131r. R\u0131za Nur<\/em>\u2019un iste\u011fi ile kaleme ald\u0131\u011f\u0131 K\u00fcrt A\u015firetleri \u00fczerine Sosyolojik Tetkikler<\/em> adl\u0131 raporunu burada tamamlam\u0131\u015ft\u0131r. Maddi ve sa\u011fl\u0131k sorunlar\u0131yla u\u011fra\u015fmas\u0131na ra\u011fmen bu d\u00f6nemde 1908 sonras\u0131 gibi yo\u011fun bir yay\u0131n faaliyetine giri\u015fecektir. \u0130stiklalin kazan\u0131lmas\u0131ndan sonra Ak\u00e7ura taraf\u0131ndan Atat\u00fcrk\u2019e takdim edilen G\u00f6kalp, 1923\u2019te Maarif Vekaleti<\/em>\u2019nde Telif ve Terc\u00fcme Heyeti Ba\u015fkanl\u0131\u011f\u0131<\/em>\u2019na atanm\u0131\u015f, bir yandan d\u00fcnya klasiklerinin terc\u00fcme ve yay\u0131nlanmas\u0131 faaliyetleri ile u\u011fra\u015f\u0131rken di\u011fer yandan da H\u00e2kimiyet-i Milliye, Yeni G\u00fcn, Cumhuriyet<\/em> gibi gazetelerde makaleler kaleme alm\u0131\u015ft\u0131r. Alt\u0131n I\u015f\u0131k, T\u00fcrk T\u00f6resi, T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn Esaslar\u0131<\/em> adl\u0131 eserlerini yay\u0131nlad\u0131\u011f\u0131 bu d\u00f6nemde Atat\u00fcrk\u2019\u00fcn dokuz umdesinin yer ald\u0131\u011f\u0131 Cumhuriyet Halk F\u0131rkas\u0131 program\u0131n\u0131 de\u011ferlendiren Do\u011fru Yol<\/em> adl\u0131 \u00e7al\u0131\u015fmas\u0131, Atat\u00fcrk d\u00f6nemi h\u0131zl\u0131 de\u011fi\u015fim s\u00fcrecine de tesir etmesini sa\u011flam\u0131\u015ft\u0131r. O s\u0131ralar yazd\u0131\u011f\u0131 T\u00fcrk Medeniyet Tarihi<\/em> ise \u00f6l\u00fcm\u00fcnden sonra yay\u0131mlanacakt\u0131r. Ayn\u0131 y\u0131l Cumhuriyeti ilan edecek olan \u0130kinci d\u00f6nem TBMM<\/em>\u2019ne yine Diyarbekir milletvekili olarak se\u00e7ilmi\u015ftir. Hastal\u0131\u011f\u0131n\u0131n a\u011fr\u0131la\u015fmas\u0131 kar\u015f\u0131s\u0131nda dinlenmek i\u00e7in gitti\u011fi \u0130stanbul\u2019da 25 Ekim 1924 y\u0131l\u0131nda hayat\u0131n\u0131 kaybetmi\u015f, bug\u00fcn T\u00fcrk Oca\u011f\u0131 \u015fubesi olarak da hizmet veren Fatih<\/em>\u2019te II. Mahmut T\u00fcrbesi<\/em> haz\u00eeresine defnedilmi\u015ftir.<\/p>\n 1908 sonras\u0131nda Rusya\u2019dayken g\u00f6sterdi\u011fi siyasi faaliyetlerdeki canl\u0131l\u0131\u011f\u0131 g\u00f6remedi\u011fimiz Ak\u00e7ura, daha \u00e7ok k\u00fclt\u00fcrel faaliyetlere yo\u011funla\u015fan bir tutumla kar\u015f\u0131m\u0131za \u00e7\u0131kar. Siyasi faaliyetlerde G\u00f6kalp\u2019e nispetle daha ihtiyatl\u0131 davransa da T\u00fcrk\u00e7\u00fcl\u00fck ile ilgili dernek ve yay\u0131n organlar\u0131n\u0131n hemen hepsinde g\u00f6rev yapmaktan \u00e7ekinmez. D\u00f6n\u00fc\u015f\u00fcnde \u00e7\u0131kar\u0131ld\u0131\u011f\u0131 Harp Okulu\u2019nda siyasi tarih hocal\u0131\u011f\u0131na getirilir. Ayn\u0131 y\u0131l T\u00fcrk Derne\u011fi<\/em>\u2019nin kurucular\u0131 aras\u0131nda yer al\u0131r. 1911<\/em>\u2019de Dar\u00fclf\u00fcnun\u2019da siyasi tarih okutur. 1911\u2019de \u00e7\u0131kmaya ba\u015flayan ve Terc\u00fcman<\/em>\u2019\u0131n k\u00fc\u00e7\u00fck karde\u015fi olarak zikretti\u011fi ve tam anlam\u0131yla Yusuf Ak\u00e7ura\u2019n\u0131n eseri olan T\u00fcrk Yurdu<\/em>\u2019ndaki idarecili\u011fi 1917<\/em> y\u0131l\u0131na kadar s\u00fcrecektir. 1912<\/em>\u2019de T\u00fcrk Ocaklar\u0131<\/em>n\u0131n kurucular\u0131ndan olur. D\u00fc\u015f\u00fcnce hayat\u0131ndaki bu kararl\u0131 \u00e7izgisi ve y\u00fcksek sesle y\u00fcr\u00fctt\u00fc\u011f\u00fc faaliyetleri, Trablusgarb Sava\u015f\u0131<\/em> ve ard\u0131ndan gelen Balkan Sava\u015flar\u0131<\/em>n\u0131n (1912 \u2013 1913) getirdi\u011fi karanl\u0131k g\u00fcnlerde bir umut aray\u0131\u015f\u0131 olarak anlam kazanm\u0131\u015ft\u0131r. Bu umut aray\u0131\u015f\u0131, Mill\u00ee M\u00fccadele<\/em>\u2019yi y\u00fcr\u00fctecek kadrolar\u0131n yeg\u00e2ne dayana\u011f\u0131 olacakt\u0131r. Cihan Harbi\u2019nde ola\u011fan\u00fcst\u00fc b\u00fcy\u00fckel\u00e7i gibi yurt d\u0131\u015f\u0131nda g\u00f6rev yapar. T\u00fcrkiye\u2019yi \u00e7e\u015fitli konferanslarda temsil eder. Hem\u015ferisi olan Bol\u015fevizm<\/em>\u2019in \u00f6nderi Lenin<\/em>\u2019le \u0130svi\u00e7re<\/em>\u2019de g\u00f6r\u00fc\u015f\u00fcr. T\u00fcrk K\u0131z\u0131lay<\/em>\u2019\u0131 ad\u0131na T\u00fcrk esirleri i\u00e7in Rusya\u2019ya gider. Bu d\u00f6nemde Sultan Galiyev<\/em>\u2019le de g\u00f6r\u00fc\u015fmesi olur. Cihan harbine girerken Almanya<\/em> ile yap\u0131lan ittifakta oldu\u011fu gibi, gerek Rusya M\u00fcsl\u00fcmanlar\u0131n\u0131n ve gerekse Anadolu\u2019daki Mill\u00ee M\u00fccadele hareketinin Bol\u015feviklerle ittifak i\u00e7erisinde olmas\u0131 yine onun stratejik \u00f6ng\u00f6r\u00fclerine uygun geli\u015fmi\u015ftir. Bu bak\u0131mdan tam bir strateji uzman\u0131d\u0131r. Atat\u00fcrk\u2019\u00fcn Mill\u00ee M\u00fccadele ate\u015fini yakmas\u0131ndan \u00fc\u00e7 ay sonra \u0130stanbul\u2019a d\u00f6ner. D\u00f6n\u00fc\u015fte \u0130stanbul\u2019da k\u0131sa bir s\u00fcre mill\u00ee direni\u015fi destekleyen siyasi faaliyetlerde bulunur. T\u00fcrk Ocaklar\u0131ndaki \u00e7al\u0131\u015fmalar\u0131na devam eder. Mill\u00ee T\u00fcrk F\u0131rkas\u0131<\/em>\u2019n\u0131n kurulu\u015funa kat\u0131l\u0131r. 1920 Mart\u0131<\/em>\u2019nda \u0130stanbul\u2019un i\u015fgalinde \u015eehzadeba\u015f\u0131 Karakolu<\/em>\u2019yla birlikte T\u00fcrk Ocaklar\u0131 ilk hedef noktas\u0131 olur. Ak\u00e7ura da \u0130ngilizler<\/em> taraf\u0131ndan tutuklananlar aras\u0131ndad\u0131r. Bir s\u00fcre sonra serbest b\u0131rak\u0131l\u0131r. Bu s\u0131rada evlenecek kadar zaman bulur. 1921 Nisan<\/em>\u2019\u0131nda Anadolu<\/em>\u2019ya ge\u00e7erek Mill\u00ee M\u00fccadele\u2019ye aktif olarak kat\u0131l\u0131r. Bu d\u00f6nemde hocal\u0131k, subayl\u0131k, dan\u0131\u015fmanl\u0131k, terc\u00fcmanl\u0131k da d\u00e2hil, pek \u00e7ok \u00f6nemli g\u00f6revi ifa etmi\u015ftir. 1923<\/em>\u2019ten ba\u015flayarak, TBMM<\/em>\u2019de \u00f6l\u00fcnceye kadar mebusluk g\u00f6revi yapar. Bu s\u00fcrenin b\u00fcy\u00fck k\u0131sm\u0131nda \u0130stanbul\u2019u, \u00f6l\u00fcm\u00fcnden bir y\u0131l \u00f6nce de Kars\u2019\u0131 temsil etmi\u015ftir. Mebusluk yan\u0131nda 1925-1933<\/em> y\u0131llar\u0131 aras\u0131nda Ankara Hukuk Mektebi<\/em>\u2019nde profes\u00f6rl\u00fck yapar. Derin tarih bilgisi ile Atat\u00fcrk\u2019\u00fcn b\u00fcy\u00fck \u00f6nem verdi\u011fi mill\u00ee tarih<\/em> g\u00f6r\u00fc\u015f\u00fcn\u00fcn olu\u015fturulmas\u0131 \u00e7al\u0131\u015fmalar\u0131nda en etkin rol\u00fc o oynam\u0131\u015ft\u0131r. 1931<\/em> y\u0131l\u0131nda T\u00fcrk Tarihi Tetkik Cemiyeti<\/em>\u2019nin kurulu\u015funda g\u00f6rev alm\u0131\u015f, ard\u0131ndan bu cemiyetin ba\u015fkanl\u0131\u011f\u0131na getirilmi\u015ftir. 1932<\/em>\u2019de Atat\u00fcrk\u2019\u00fcn uygun g\u00f6rmesiyle T\u00fcrk Tarih Kongresi<\/em>\u2019ne ba\u015fkanl\u0131k yapar. T\u00fcrk Tarih Tezi<\/em>\u2019nin ortaya konmas\u0131nda b\u00fcy\u00fck mesai harcar. Bu mesai onun hayat\u0131n\u0131 adad\u0131\u011f\u0131 T\u00fcrkl\u00fck davas\u0131na hizmetinin son merhalesidir. 1933-1935<\/em> y\u0131llar\u0131 aras\u0131nda \u0130stanbul \u00dcniversitesi<\/em>\u2019nde Yak\u0131n\u00e7a\u011f K\u00fcrs\u00fc<\/em>\u2019s\u00fcnde profes\u00f6r olarak derslere devam ederken 11 Mart 1935<\/em> y\u0131l\u0131nda vefat eder. Edirne Kap\u0131 \u015eehitli\u011fi\u2019nde defnedilir.<\/p>\n Ak\u00e7ura\u2019n\u0131n hi\u00e7 ara vermeden s\u00fcrd\u00fcrd\u00fc\u011f\u00fc yaz\u0131 hayat\u0131n\u0131n \u00fcr\u00fcnlerini Enver Ziya Karal \u00fc\u00e7 konu ba\u015fl\u0131\u011f\u0131nda toplar. Bunlardan birincisi<\/em> Genel T\u00fcrk Tarihi ve T\u00fcrkl\u00fc\u011fe<\/em> ili\u015fkin olanlar, ikincisi<\/em> Osmanl\u0131 siyas\u00ee, sosyal ve iktisad\u00ee tarihi<\/em> konusunda olanlar, \u00fc\u00e7\u00fcnc\u00fcs\u00fc<\/em> ise Avrupa tarihine ve \u00f6zellikle Yak\u0131n \u00e7a\u011f tarihine<\/em> ait olanlard\u0131r.[11]<\/a> Tarih\u00e7ilik onun \u015fahs\u0131nda, pek \u00e7ok geli\u015fmeyi \u00f6nceden haber veren uzak g\u00f6r\u00fc\u015fl\u00fcl\u00fc\u011f\u00fcn\u00fc, ak\u0131lc\u0131 stratejiler geli\u015ftirmesini ve jeopolitik de\u011ferlendirmeler yapabilmesini temin eden y\u00fcksek bir entelekt\u00fcel ilgi olarak \u00f6ncelikli bir konuma sahiptir. Ona g\u00f6re \u201ctarih, M\u00fccerret bir ilim de\u011fildir. Tarih hayat i\u00e7indir;<\/em> milletlerin, kavimlerin varl\u0131klar\u0131n\u0131 muhafaza etmek ve kuvvetlerini inki\u015faf ettirmek i\u00e7indir\u201d[12]<\/strong><\/a><\/em>. Ak\u00e7ura ve T\u00fcrk ayd\u0131nlanmas\u0131 \u00fczerine \u00e7al\u0131\u015fmalar\u0131yla bilinen Fran\u00e7ois Georgeon<\/em>, T\u00fcrk toplumunda tarihe olan de\u011feri art\u0131rm\u0131\u015f oldu\u011funu ifade etmekle beraber, Ak\u00e7ura\u2019y\u0131 ger\u00e7ek tarih\u00e7i olarak g\u00f6rmez.[13]<\/a> Bu \u015f\u00fcphesiz haks\u0131z bir yarg\u0131d\u0131r. Ak\u00e7ura, \u00f6zellikle siyasi tarih konusunda T\u00fcrkiye\u2019de en \u00f6nde gelen isimdir. T\u00fcrk yak\u0131n\u00e7a\u011f\u0131 \u00fczerine \u00e7al\u0131\u015fmalar\u0131 g\u00fcncelli\u011fini korumaktad\u0131r. G\u00f6kalp ile ayr\u0131\u015ft\u0131klar\u0131 bir di\u011fer konu da tarih bilimine bak\u0131\u015f konusunda kendini g\u00f6sterir. G\u00f6kalp, tarihi sosyolojinin laboratuar\u0131 olarak g\u00f6rd\u00fc\u011f\u00fc i\u00e7in onun ba\u011f\u0131ms\u0131z bir bilim olarak geli\u015fmesine taraftar de\u011fildir. Sosyolojinin bir alt dal\u0131 olarak tarihe bak\u0131\u015f\u0131 daha \u00e7ok tarihselci bir g\u00f6zledir. Entelekt\u00fcel ilgisinin \u00fcst basama\u011f\u0131 olarak tarihi g\u00f6ren Ak\u00e7ura ise do\u011frudan tarih\u00e7idir. Georgen\u2019un onu tarih\u00e7i saymamas\u0131 bu bak\u0131mdan anlams\u0131zd\u0131r. Onun Ak\u00e7ura\u2019y\u0131 Pant\u00fcrkist olarak takdimi de yanl\u0131\u015ft\u0131r. Ak\u00e7ura, Cihan harbinin sonlar\u0131na do\u011fru, Bol\u015fevik Devrimi \u015fartlar\u0131nda yak\u0131ndan g\u00f6rd\u00fc\u011f\u00fc Rusya ve T\u00fcrk d\u00fcnyas\u0131, onun T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn\u00fc G\u00f6kalp\u2019inkinden biraz daha da ayr\u0131\u015ft\u0131racakt\u0131r. 16 Eyl\u00fcl 1919\u2019da \u0130stanbul T\u00fcrk Oca\u011f\u0131\u2019nda verdi\u011fi bir konferansta, T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fc demokratik ve emperyalist olmak \u00fczere iki kola ay\u0131rm\u0131\u015f ve tercihini birinciden yana yapm\u0131\u015ft\u0131r. G\u00f6kalp, Mill\u00ee M\u00fccadele sonras\u0131nda ancak bu g\u00f6r\u00fc\u015fe daha yak\u0131n bir konuma gelmi\u015ftir. Ak\u00e7ura, ulusla\u015fman\u0131n lokomotifi olarak g\u00f6rd\u00fc\u011f\u00fc T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn k\u00fclt\u00fcrel ve siyasi alanlar\u0131yla organik bir ba\u011f kurmak zorundayd\u0131. O, T\u00fcrklerin mill\u00ee uyan\u0131\u015f\u0131 ve ulusla\u015fmas\u0131 ile ilgiliydi, T\u00fcrklerin birli\u011finin nas\u0131l olaca\u011f\u0131 konusu ondan \u00e7ok G\u00f6kalp\u2019in kafas\u0131n\u0131 me\u015fgul etmi\u015ftir.<\/p>\n G\u00f6kalp ile Ak\u00e7ura\u2019n\u0131n meselelere bak\u0131\u015flar\u0131nda ve kulland\u0131klar\u0131 \u00e7\u00f6z\u00fcmleme y\u00f6ntemlerinde de ayr\u0131\u015ft\u0131klar\u0131n\u0131 g\u00f6rebiliriz. Ak\u00e7ura daha \u00e7ok meselenin \u201cnesi\u201d ve \u201cni\u00e7ini\u201d ile ilgili iken G\u00f6kalp daha \u00e7ok meselenin \u201cnas\u0131l\u0131\u201d ile ilgili olmu\u015ftur. Ak\u00e7ura, sorunu anlamaya y\u00f6nelik \u00e7\u00f6z\u00fcmlemelere yo\u011funla\u015f\u0131rken, G\u00f6kalp ideal \u00e7\u00f6z\u00fcm\u00fc ayr\u0131nt\u0131lar\u0131na kadar tasarlamaktayd\u0131. Bu kar\u015f\u0131la\u015ft\u0131rmay\u0131 Ak\u00e7ura\u2019n\u0131n bizzat kendisi de yapm\u0131\u015ft\u0131r. G\u00f6kalp\u2019in erken \u00f6l\u00fcm\u00fc ard\u0131ndan T\u00fcrk Yurdu\u2019nun G\u00f6kalp \u00f6zel say\u0131s\u0131 i\u00e7in kaleme ald\u0131\u011f\u0131 yaz\u0131s\u0131nda m\u00fcr\u015fit olarak tan\u0131mlad\u0131\u011f\u0131 G\u00f6kalp\u2019i 19. y\u00fczy\u0131l ba\u015f\u0131ndaki mistik ve \u015fair olan Alman filozoflar\u0131 Schelling<\/em> ve Fichte<\/em>\u2019ye benzetir. Onun zek\u00e2s\u0131n\u0131 terkip\u00e7i<\/em> ve akidev\u00ee<\/em>, kendisininkini ise tahlilci<\/em> ve intikada<\/em> (ele\u015ftiri) meyyal olarak izah eder.[14]<\/a> Bu anlat\u0131ya uygun olarak G\u00f6kalp\u2019in eserlerinde esaslar, ilkeler, doktrinler, sentezler, terkipler, programlar dikkati \u00e7ekerken Ak\u00e7ura\u2019n\u0131n eserlerinde, \u00e7\u00f6z\u00fcmleme, inceleme, ele\u015ftiri ve anlamaya y\u00f6nelik bir yakla\u015f\u0131m hemen kendini ele verir. T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn Esaslar\u0131<\/em> ve \u00dc\u00e7 Tarz-\u0131 Siyaset<\/em> bu kar\u015f\u0131la\u015ft\u0131rmaya en uygun iki \u00f6rnektir.<\/p>\n Yukar\u0131da \u00f6zetlemeye \u00e7al\u0131\u015ft\u0131\u011f\u0131m\u0131z iki fikir adam\u0131n\u0131n hayat hik\u00e2yesi d\u0131\u015f\u0131nda, bunlar\u0131n T\u00fcrk\u00e7\u00fcl\u00fck anlay\u0131\u015flar\u0131 \u00fczerinde en \u00e7arp\u0131c\u0131 \u015fekilde duranlar\u0131n ba\u015f\u0131nda Niyazi Berkes gelir. Berkes, G\u00f6kalp\u2019in do\u011fumunun y\u00fcz\u00fcnc\u00fc y\u0131l kutlamalar\u0131ndaki yo\u011funlu\u011fa bakarak Ak\u00e7ura i\u00e7in \u201cUnutulan Adam<\/em>\u201d tan\u0131mlamas\u0131n\u0131 uygun g\u00f6r\u00fcr. G\u00f6kalp\u2019i Ak\u00e7ura\u2019ya g\u00f6re daha s\u0131\u011f bulan Berkes, kar\u015f\u0131la\u015ft\u0131rmas\u0131nda T\u00fcrk ulusla\u015fmas\u0131n\u0131n geli\u015fim \u00e7izgisinde Ak\u00e7ura\u2019n\u0131n iktisadi ve s\u0131n\u0131f esas\u0131na dayanan analizine dikkat \u00e7eker. 19. y\u00fczy\u0131l\u0131n ilk yar\u0131s\u0131nda T\u00fcrkler aras\u0131nda oldu\u011fu gibi Rusya T\u00fcrkleri aras\u0131nda da yenile\u015fme arzusu kendini g\u00f6sterir. \u015e\u00fcphesiz Bat\u0131\u2019n\u0131n tesiri ile izah olunacak bu canlanma, bir m\u00fcddet sonra mill\u00ee uyan\u0131\u015f\u0131 da beraberinde getirecektir. Bu uyan\u0131\u015f, Osmanl\u0131 T\u00fcrklerinde fikr\u00ee amiller neticesinde daha \u00e7ok sivil asker b\u00fcrokrat marifetiyle y\u00fcr\u00fct\u00fcl\u00fcrken Rusya T\u00fcrklerinde iktisadi amillere ba\u011fl\u0131 olarak ortaya \u00e7\u0131kan T\u00fcrk orta s\u0131n\u0131f\u0131 (burjuvazisi) marifetiyle olmu\u015ftur. Ak\u00e7ura\u2019n\u0131n belirtti\u011fi gibi orta s\u0131n\u0131flar\u0131n maddi \u00e7\u0131karlar\u0131, milliyetlerin ayr\u0131\u015f\u0131p y\u00fckselmesini icap ettirir. Milliyet\u00e7ilik asr\u0131 olarak kabul edilen 19. y\u00fczy\u0131lda Avrupa kavimleri, kendi mill\u00ee s\u0131n\u0131rlar\u0131n\u0131 geni\u015f ve sa\u011flam bir \u015fekilde tayin ettikten ba\u015fka ayn\u0131 milliyetin iktisadi \u00e7\u0131karlar\u0131n\u0131 g\u00fcmr\u00fck duvarlar\u0131 ile koruma alt\u0131na alarak, kara, su ve demir yollar\u0131 ile ba\u011flay\u0131p muhkemle\u015ftirdiler. T\u00fcrk d\u00fcnyas\u0131 da bu g\u00fcc\u00fcn iktisadi ve siyasi egemenli\u011fi alt\u0131na d\u00fc\u015ft\u00fc. Siyasi h\u00e2kimiyetini yitiren Rusya T\u00fcrklerinde eski feodal unsurlar bu s\u00fcre\u00e7te tasfiye olurlarken, Avrupal\u0131lardan g\u00f6rd\u00fckleri yeni usul sanayi ve ticareti icraya kalk\u0131\u015fan yeni bir i\u00e7tima\u00ee kuvvet, zengin bir orta s\u0131n\u0131f ortaya \u00e7\u0131kt\u0131. Kuzey<\/em> ve Azerbaycan T\u00fcrkl\u00fc\u011f\u00fc<\/em>\u2019n\u00fcn en m\u00fchim merkezleri olan Kazan, Orenburg ve Bak\u00fc<\/em> \u015fehirlerinin b\u00fcy\u00fck t\u00fcccar, fabrikat\u00f6r ve madenci gibi i\u015f adamlar\u0131ndan olu\u015fan bu yeni T\u00fcrk burjuvazisi<\/em>, Rus ve di\u011fer gayr-i M\u00fcslim unsurlarla \u00e7etin bir iktisadi rekabete giri\u015ftiler. Tabiat\u0131 gere\u011fi milliyetperver olan bu orta s\u0131n\u0131f, etraf\u0131nda milliyet\u00e7i bir ayd\u0131n z\u00fcmrenin olu\u015fmas\u0131n\u0131 temin etti.[15]<\/a> \u0130\u015fte bu ortam, T\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fcn Rusya M\u00fcsl\u00fcmanlar\u0131 aras\u0131nda bir orta s\u0131n\u0131f ideolojisi olarak do\u011fal geli\u015fimini temin etmi\u015ftir. Bu geli\u015fim Ak\u00e7ura taraf\u0131ndan temsil edilir. Oysa T\u00fcrkiye\u2019de G\u00f6kalp\u2019in temsil etti\u011fi T\u00fcrk\u00e7\u00fcl\u00fck, asker, b\u00fcrokrat ve ayd\u0131n s\u0131n\u0131f\u0131n\u0131n devleti \u00f6nceleyen, Osmanl\u0131 yenile\u015fme ak\u0131m\u0131n\u0131n bir a\u015famas\u0131 olarak kar\u015f\u0131m\u0131za \u00e7\u0131kar. Berkes bu ayr\u0131\u015fmay\u0131 \u015f\u00f6yle ifade eder:<\/p>\n \u00a0\u201cKonunun Rusya’daki yan\u0131 \u00fczerine olan par\u00e7alarda isimleriyle, resimleriyle ora M\u00fcsl\u00fcmanlar\u0131 aras\u0131ndaki ticaret, end\u00fcstri, petrol kapitalistlerinin bundaki rol\u00fc eni konu belirtildi\u011fi halde, Osmanl\u0131 T\u00fcrkiyesi ile ilgili sahifelerde yaln\u0131z pa\u015falar, pa\u015fazadeler, bir iki Osmanl\u0131 subay\u0131, bir mevlev\u00ee \u00e7elebisi, Abd\u00fclhamid’in Ahmet Mithat Efendisi ve bu arada da (Yakup Kadri Karaosmano\u011flunun ilk g\u00f6rd\u00fc\u011f\u00fc zaman Anadolu’da bir \u00e2\u015far memuru sand\u0131\u011f\u0131n\u0131 s\u00f6yledi\u011fi) Ziya Bey G\u00f6kalp da g\u00f6z\u00fck\u00fcr.\u201d[16]<\/a><\/p><\/blockquote>\n Ancak, Berkes\u2019in s\u0131rf bu de\u011ferlendirmelerine g\u00f6re G\u00f6kalp\u2019i do\u011fulu, Ak\u00e7ura\u2019y\u0131 bat\u0131l\u0131 bir ayd\u0131n g\u00f6r\u00fcn\u00fcm\u00fc alt\u0131nda de\u011ferlendirmek elbette yetersiz kalacakt\u0131r. Ayd\u0131nlanma temelinde bak\u0131ld\u0131\u011f\u0131nda G\u00f6kalp ve Ak\u00e7ura aras\u0131ndaki farkl\u0131l\u0131k giderek azalmakta ve b\u00fcy\u00fck oranda her ikisi de birbirine yakla\u015fmaktad\u0131rlar. Alt\u0131 Ok<\/em>\u2019un en renksiz ilkesi olan ve T\u00fcrkiye\u2019de sa\u011fdan sola siyasi yelpazedeki her kesim taraf\u0131ndan kabul g\u00f6ren halk\u00e7\u0131 d\u00fc\u015f\u00fcncelerin bu denli kabul g\u00f6rmesinin en b\u00fcy\u00fck hissedar\u0131 \u015f\u00fcphesiz G\u00f6kalp\u2019tir. Berkes, T\u00fcrk d\u00fc\u015f\u00fcnce hayat\u0131nda G\u00f6kalp\u2019i en nitelendiren fikrin \u201chalk\u00e7\u0131l\u0131k\u201d<\/em> oldu\u011funu belirtir. Balkan Sava\u015f\u0131ndan bu yana mill\u00ee bir orta s\u0131n\u0131f yaratma hayali i\u00e7erisindeki T\u00fcrkiye\u2019nin fikir hayat\u0131nda Ak\u00e7ura\u2019n\u0131n g\u00f6lgede kalmas\u0131n\u0131 anlamak m\u00fcmk\u00fcnd\u00fcr. Ancak son d\u00f6nemlerde G\u00f6kalp\u2019in de g\u00f6zden d\u00fc\u015f\u00fcr\u00fclmesi T\u00fcrk ulusla\u015fmas\u0131 ve ayd\u0131nlanmas\u0131n\u0131n tabii geli\u015fim \u00e7izgisinin kesintiye u\u011frad\u0131\u011f\u0131n\u0131 g\u00f6sterir. Son olarak T\u00fcrkiye ve T\u00fcrk d\u00fcnyas\u0131n\u0131n G\u00f6kalp ve Ak\u00e7ura\u2019n\u0131n tam arzu etti\u011fi gibi \u015fekillendi\u011fini s\u00f6ylemek m\u00fcmk\u00fcn olmasa da bug\u00fcnk\u00fc mevcut durumda onlar\u0131n \u00f6ng\u00f6r\u00fcleri ve izleri rahatl\u0131kla g\u00f6r\u00fclebilmektedir.<\/p>\n <\/p>\n Kaynak\u00e7a<\/strong><\/p>\n Ahmet Temir, Yusuf Ak\u00e7ura<\/em>, Ankara, 1987.<\/p>\n Ali N\u00fczhet G\u00f6ksel, Ziya G\u00f6kalp (1876- 1924) Hayat\u0131- Sanat\u0131- Eserleri, Varl\u0131k Yay\u0131nlar\u0131, \u0130stanbul, 1955.<\/p>\n Cavit Orhan T\u00fctengil, Ziya G\u00f6kalp \u00dcst\u00fcne Notlar<\/em>, \u0130stanbul 1964.<\/p>\n Enver Ziya Karal, \u201c\u00d6ns\u00f6z\u201d, \u00dc\u00e7 Tarz-\u0131 Siyaset<\/em>, T\u00fcrk Tarih Kurumu Yay\u0131nlar\u0131, Ankara, 1987, s. 1-18.<\/p>\n Fran\u00e7ois Georgeon, T\u00fcrk Milliyet\u00e7ili\u011finin K\u00f6kenleri Yusuf Ak\u00e7ura (1876- 1935)<\/em>, \u00c7eviren Alev Er, Tarih Vakf\u0131 Yurt Yay\u0131nlar\u0131, \u0130stanbul, 1999.<\/p>\n Hasan Tuncay. Ziya G\u00f6kalp, \u0130stanbul 1976.<\/p>\n Mehmet Emin Eri\u015firgil, Bir Fikir Adam\u0131n\u0131n Roman\u0131 Ziya G\u00f6kalp<\/em>, Yay. Haz. A. Kazanc\u0131gil, C. Alpar, Nobel Yay\u0131nlar\u0131, Ankara, 2007.<\/p>\n Muharrem Feyzi Togay, Yusuf Ak\u00e7ura Hayat\u0131 ve Eserleri<\/em>, \u0130stanbul, 1944<\/p>\n Nail Tairov, Ak\u00e7urini<\/em>, Kazan, 2002.<\/p>\n Niyazi Berkes, \u201cUnutulan Adam\u201d, Sosyoloji Konferanslar\u0131 Dergisi, <\/em>Say\u0131 14 (1976), s. 194- 203.<\/p>\n Thomas Paine, Sa\u011fduyu<\/em>, \u00c7eviren M. Macit Kenano\u011flu, Lotus Yay\u0131nlar\u0131, Ankara, 2005.<\/p>\n Uriel Heyd, T\u00fcrk Milliyet\u00e7ili\u011finin K\u00f6kleri<\/em>, P\u0131nar Yay\u0131nlar\u0131, \u0130stanbul, 2001; Hilmi Ziya \u00dclgen, Ziya G\u00f6kalp<\/em>, T\u00fcrkiye \u0130\u015f bankas\u0131 K\u00fclt\u00fcr Yay\u0131nlar\u0131, \u0130stanbul, 2007.<\/p>\n Yusuf Ak\u00e7ura, T\u00fcrk Y\u0131l\u0131 1928<\/em>, Haz\u0131rlayan Arslan Tekin, A. Zeki \u0130zg\u00f6er, T\u00fcrk Tarih Kurumu Yay\u0131nlar\u0131, Ankara, 2009.<\/p>\n<\/h2>\n
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\u0130kinci Me\u015frutiyet Sonras\u0131 Kesi\u015fen Yollar<\/h2>\n![\"\"](\"http:\/\/misak.millidusunce.com\/wp-content\/uploads\/2018\/04\/yusuf-ak\u00e7ura.jpg\")
T\u00fcrk D\u00fc\u015f\u00fcnce Hayat\u0131ndaki Yerleri<\/h2>\n