{"id":4607,"date":"2018-12-16T19:30:00","date_gmt":"2018-12-16T16:30:00","guid":{"rendered":"http:\/\/misak.millidusunce.com?p=4607&preview=true&preview_id=4607"},"modified":"2018-12-12T14:08:18","modified_gmt":"2018-12-12T11:08:18","slug":"ibn-haldun-marx-iliskisi-uzerine-bir-degerlendirme","status":"publish","type":"post","link":"https:\/\/millidusunce.com\/misak\/ibn-haldun-marx-iliskisi-uzerine-bir-degerlendirme\/","title":{"rendered":"\u0130bn Haldun-Marx ili\u015fkisi \u00fczerine bir de\u011ferlendirme"},"content":{"rendered":"
\"\u0130bni

\u0130bni Haldun-Karl Marx<\/p><\/div>\n

\u0130bni Haldun ve toplumsal de\u011fi\u015fim<\/strong><\/h2>\n

Toplumlar\u0131n kendi i\u00e7 dinamiklerine g\u00f6re de\u011fi\u015fimi ve bu de\u011fi\u015fime ba\u011fl\u0131 olarak geli\u015fimlerinin tespiti, \u0130bni Haldun\u2019a ger\u00e7ekten \u00fcst\u00fcn bir nitelik kazand\u0131rm\u0131\u015ft\u0131r. 1332\u20131406 y\u0131llar\u0131nda \u00a0ya\u015fam\u0131\u015f bir Orta \u00c7a\u011f d\u00fc\u015f\u00fcn\u00fcr\u00fcn\u00fcn\u00a0 yapt\u0131\u011f\u0131 bu tespit 21. y\u00fczy\u0131lda dahi ge\u00e7erlili\u011fini korumaktad\u0131r.<\/p>\n

Turan Dursun\u2019a g\u00f6re, \u0130bni Haldun, her \u015feyin her an \u201cde\u011fi\u015fti\u011fini\u201d<\/em> yeri geldik\u00e7e vurgular. \u201cDo\u011fma, geli\u015fme, erginle\u015fme, ya\u015flanma, \u00f6l\u00fcm<\/em>\u201d gibi evrelerden s\u00f6z etmesi de, her \u015feyin, bu arada toplumun ve devletin de durum de\u011fi\u015ftirdiklerini anlatmak i\u00e7indir; \u00e7\u00fcnk\u00fc \u0130bni Haldun\u2019a g\u00f6re her \u015fey birbirine ba\u011fl\u0131d\u0131r ve her \u015fey \u201cs\u00fcrekli\u201d durum de\u011fi\u015ftirir<\/em>.<\/p>\n

\u0130bni Haldun\u2019un yapt\u0131\u011f\u0131 analizin do\u011frulu\u011fu ve temeli ancak 19. y\u00fczy\u0131la gelindi\u011finde ortaya \u00e7\u0131kmaktad\u0131r. Bu y\u00fczy\u0131la gelindi\u011finde, yani 15. y\u00fczy\u0131l R\u00f6nesans<\/em>\u2019\u0131\u00a0 ve R\u00f6nesans\u2019\u0131n yol a\u00e7t\u0131\u011f\u0131 1789 \u0130htilali<\/em> ve 18. ve 19.y\u00fczy\u0131llardaki Sanayi Devrimleri<\/em>nden sonra var\u0131lan d\u00fc\u015f\u00fcnsel geli\u015fmeler ve \u00f6zellikle Karl Marx\u2019\u0131n analizleri sonucunda \u0130bni Haldun\u2019un \u201c\u00fc\u00e7 d\u00f6nem\u201d yakla\u015f\u0131m\u0131n\u0131 ak\u0131lc\u0131 bir g\u00f6zlemleme sonucunda elde etti\u011fini g\u00f6r\u00fcyoruz<\/em>. \u00dc\u00e7 a\u015famal\u0131 geli\u015fimin nedenlerinin bilimsel temellerinin a\u00e7\u0131kl\u0131kla belirlenebilmesi i\u00e7in, R\u00f6nesans\u2019\u0131n ve buna ba\u011fl\u0131 olarak akl\u0131n egemenli\u011finin hakim olmas\u0131<\/em> ve sanayile\u015fme sonucu feodal \u00fcretim ili\u015fkileri yan\u0131nda kapitalist \u00fcretim modunun yaratt\u0131\u011f\u0131 de\u011fi\u015fiklikler<\/em> ve bu de\u011fi\u015fikliklere ba\u011fl\u0131 olarak m\u00fclkiyet ili\u015fkilerinin farkl\u0131la\u015fmas\u0131<\/em>n\u0131n g\u00f6zlenebilmesi gerekmi\u015ftir.[1]<\/a><\/p>\n

Karl Marx\u2019\u0131n \u201cHer olgunun temelinde ekonomi biliminin kurallar\u0131 \u00e7al\u0131\u015f\u0131r, onun \u00fczerindeki her olay bir g\u00f6lgedir.<\/em>\u201d demesine kar\u015f\u0131 \u0130bni Haldun,\u00a0\u201c\u00c7\u00f6z\u00fclen ve \u00f6len her \u015feyde ayn\u0131 zamanda ‘do\u011fu\u015f-do\u011fma-varolu\u015f’ vard\u0131r.\u2019\u2019<\/em> demektedir. \u00a0\u0130bni Haldun, burada bir evrim<\/em> ve tez-antitez<\/em> ili\u015fkisini ifade etmektedir. Bir varl\u0131k, do\u011fmas\u0131 halinde diyalektik olarak kendi antitezi olan \u00f6l\u00fcm\u00fc de i\u00e7inde ta\u015f\u0131r. Haldun, Marx\u2019\u0131n temel olarak kabul etmedi\u011fi k\u00fclt\u00fcr, hars gibi kavramlar\u0131n, yani insan ya\u015fam\u0131n\u0131n da ekonomik yap\u0131lar dahil olmak \u00fczere \u00f6nemini vurgulam\u0131\u015f olmaktad\u0131r. Dolay\u0131s\u0131yla \u0130bni Haldun, Karl Marx taraf\u0131ndan geli\u015ftirilen \u201ctarihi determinizm<\/em>\u201d yakla\u015f\u0131mlar\u0131n\u0131 sanki Marx\u2019tan sonra ya\u015fam\u0131\u015fcas\u0131na kendi d\u00fc\u015f\u00fcnce sistemi i\u00e7erisinde bar\u0131nd\u0131rmaktad\u0131r.<\/p>\n

Marx’tan d\u00f6rt bu\u00e7uk as\u0131r \u00f6nce ya\u015fam\u0131\u015f bir modernist: \u0130bni Haldun<\/strong><\/h2>\n

\u015eu basit ger\u00e7e\u011fi de net bi\u00e7imde vurgulamak gerekiyor; \u0130bni Haldun\u2019u okurken, onun 14. y\u00fczy\u0131lda ya\u015fad\u0131\u011f\u0131n\u0131n, dolay\u0131s\u0131yla Sanayi Devrimi’nin yaratt\u0131\u011f\u0131 toplumsal hareketlili\u011fi g\u00f6zlemleme imk\u00e2n\u0131na sahip olmad\u0131\u011f\u0131n\u0131n bilinmesinde yarar vard\u0131r. Bununla birlikte, \u0130bni Haldun\u2019u \u00f6zel olarak herhangi bir felsefi gelene\u011fe yerle\u015ftirmek de olduk\u00e7a zordur. Zira \u0130bni Haldun, bir emprisist<\/em> oldu\u011fu kadar bir rasyonalist<\/em>tir de ve insan\u0131n tarihsel s\u00fcre\u00e7 i\u00e7erisinde geli\u015fti\u011fine inand\u0131\u011f\u0131 i\u00e7in de bir tarihselci<\/em>dir. Karl Marx\u2019tan yakla\u015f\u0131k olarak d\u00f6rt bu\u00e7uk as\u0131r \u00f6nce ya\u015famas\u0131na ra\u011fmen d\u00fc\u015f\u00fcncelerinde bir\u00e7ok \u201cmodern\u201d unsur g\u00f6r\u00fclebilir.<\/p>\n

Toplumsal de\u011fi\u015fme kuram\u0131, modern sosyolojik de\u011fi\u015fme kuramlar\u0131n\u0131n \u00f6nc\u00fcs\u00fcd\u00fcr.<\/em> Karl Marx\u2019\u0131n, \u0130bni Haldun\u2019un bu \u00e7al\u0131\u015fmas\u0131ndan haberdar olup olmad\u0131\u011f\u0131n\u0131 elbette bilemeyiz. Fakat \u0130bni Haldun\u2019cu baz\u0131 temalar Marx\u2019\u0131n ekonomi politi\u011finin toplumsal ve felsefi dayanaklar\u0131nda a\u00e7\u0131k\u00e7a g\u00f6r\u00fcl\u00fcr. Dolay\u0131s\u0131yla, bu toplumsal ve felsefi dayanaklar\u0131n temelinde, \u2018\u2019\u0130bni Haldun\u2019un be\u015feri tarih biliminin \u00f6nemli bir kurucusu oldu\u011fu<\/em>\u2019\u2019 ger\u00e7e\u011fi yatmaktad\u0131r.<\/p>\n

Bu yaz\u0131m\u0131n konusu olan kar\u015f\u0131la\u015ft\u0131rmay\u0131 yaparken \u015fu hakikati de vurgulamak istiyorum; tarih dedi\u011fimiz bilgi dal\u0131, sadece insani ihtiya\u00e7lar\u0131n tatmin edilme anlat\u0131s\u0131 de\u011fildir, \u00a0ancak ayn\u0131 zamanda, onlar\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131 ve geli\u015fmesinin de \u00f6yk\u00fcs\u00fcd\u00fcr. Halbuki hayvanlar kendi i\u00e7g\u00fcd\u00fcsel d\u00fcnyalar\u0131nda ya\u015farlar, insan yarad\u0131l\u0131\u015ftan gelen f\u0131trat\u0131 nedeniyle toplumsal ve tarihseldir. Dolay\u0131s\u0131yla b\u00fct\u00fcn sosyal kurumlar, insani ihtiya\u00e7lar\u0131n kar\u015f\u0131lanmas\u0131 \u00fczerine tasarlanm\u0131\u015f ve tarihseldir.<\/p>\n

Karl Marx\u2019a g\u00f6re, tarih insani ihtiya\u00e7lar\u0131n dile geldi\u011fi, kar\u015f\u0131land\u0131\u011f\u0131 ve kar\u015f\u0131lanamad\u0131\u011f\u0131 bir s\u00fcre\u00e7tir. Hayvanlar\u0131n ihtiya\u00e7lar\u0131n\u0131n aksine, insan ihtiya\u00e7lar\u0131 sabit de\u011fildir ve onlar maddi ko\u015fullardaki de\u011fi\u015fimlere ba\u011fl\u0131 olarak de\u011fi\u015firler. \u0130bni Haldun ise, tarihsel de\u011fi\u015fimlerde maddi g\u00fc\u00e7lere \u00f6nemli bir rol verir, ancak bunlar\u0131 tek unsur olarak g\u00f6rmez; ancak Karl Marx, tarihsel de\u011fi\u015fim s\u00fcrecini, toplumun i\u00e7inde bulundu\u011fu maddi ko\u015fullar ba\u011flam\u0131nda g\u00f6r\u00fcr. Baz\u0131 Marx okumalar\u0131 tarihin ilkel kom\u00fcnal d\u00f6nemden ba\u015flayan ve k\u00f6lelik, feodal, kapitalist, sosyalist ve nihayet kom\u00fcnist -maddi g\u00fc\u00e7ler taraf\u0131ndan belirlenen bir t\u00fcr teleolojik ilerleme- a\u015famalar\u0131ndan ge\u00e7en bir hareket oldu\u011funu ileri s\u00fcrer. Lakin \u0130bni Haldun\u2019a g\u00f6re tarihte bir nihai telos ya da bir son a\u015fama bulunmamaktad\u0131r. \u0130bni Haldun\u2019a g\u00f6re, k\u00fclt\u00fcr kendi ba\u015f\u0131na ba\u011f\u0131ms\u0131z bir olgu de\u011fildir. Bilakis, k\u00fclt\u00fcr insanlar aras\u0131 etkile\u015fiminin bir \u00fcr\u00fcn\u00fc ve erkek ve kad\u0131n i\u00e7in do\u011fal olan bir \u015feye referans olmal\u0131d\u0131r.<\/p>\n

Tek ba\u015f\u0131na bir bireyin ya\u015famas\u0131 m\u00fcmk\u00fcn de\u011fildir<\/strong><\/h2>\n

\u0130nsanl\u0131\u011f\u0131n milyonlarca y\u0131ll\u0131k ser\u00fcvenindeki esas g\u00fcc\u00fc, d\u00fc\u015f\u00fcnme ve davranma kapasitesidir. \u0130nsan\u0131n bir \u015feyler yapma kapasitesi anlay\u0131\u015fl\u0131 bir ak\u0131l yetene\u011findedir. Ayr\u0131ca insanlar, ortak olarak iyi \u015feyler ger\u00e7ekle\u015ftirmek i\u00e7in kendileriyle ve hem cinsleriyle ili\u015fkilerini organize etme kapasitelerine sahiptir. \u0130\u015fte bu, bireysel ihtiya\u00e7lar\u0131n ortakla\u015fa kar\u015f\u0131lanmas\u0131 i\u00e7in kolektif faaliyetlere kat\u0131lmak<\/em> anlam\u0131na gelir. \u00c7\u00fcnk\u00fc tarih, bize g\u00f6sterir ki tek ba\u015f\u0131na bir bireyin ya\u015fam\u0131 m\u00fcmk\u00fcn de\u011fildir Zira bireylerin yetersiz do\u011fas\u0131, onlar\u0131 sosyal yapar ve bu onlar\u0131n kesinlikle t\u00fcm ihtiya\u00e7lar\u0131n\u0131 i\u015fbirli\u011fi halinde kar\u015f\u0131laman\u0131n temel sebebidir.<\/em><\/p>\n

\u0130bni Haldun da, t\u0131pk\u0131 Marx gibi, insan ihtiya\u00e7lar\u0131n\u0131n toplumsal karakterine inan\u0131r. \u015eehirler, kasabalar ve k\u00f6yler insanl\u0131k tarihindeki evrimi ve \u00e7e\u015fitli tarihsel s\u00fcre\u00e7leri g\u00f6sterir ve ayr\u0131ca insan ihtiya\u00e7lar\u0131n\u0131n durumdan duruma ya da zamandan zamana g\u00f6re farkl\u0131l\u0131k g\u00f6sterdi\u011fine i\u015faret eder. \u0130nsan ihtiya\u00e7lar\u0131n\u0131n belirsizli\u011fi insan toplumsall\u0131klar\u0131 i\u00e7in alan a\u00e7ar; k\u00fclt\u00fcr ve medeniyet insan ihtiya\u00e7lar\u0131n\u0131 zaman\u0131n maddi ko\u015fullar\u0131na uyarlama organizmalar\u0131d\u0131r. Yani, insan\u0131n i\u015fbirli\u011fine yatk\u0131nl\u0131\u011f\u0131 onu i\u00e7g\u00fcd\u00fcsel olarak \u00f6nceden belirlenmi\u015f hayvan d\u00fcnyas\u0131ndan farkl\u0131 k\u0131lan bir \u00f6zelliktir.<\/p>\n

Zenginlik ve refah artt\u0131k\u00e7a ‘asabiyet’ azal\u0131r<\/strong><\/h2>\n

Bir di\u011fer a\u00e7\u0131dan da bakarsak, Bedev\u00ee toplumda m\u00fcbadele \u00fcreticinin ihtiyac\u0131ndan fazla gelen mal\u0131, di\u011fer \u00fcreticilere de\u011fi\u015f-toku\u015f etmesidir. Oysa \u00fcretim yapmayan t\u00fcccar\u0131n tekrar satmak i\u00e7in sat\u0131n almas\u0131, iki \u00fcretici aras\u0131nda ve bunlar\u0131n zarar\u0131na k\u00e2r etmesi uygarl\u0131\u011f\u0131n i\u015fleyi\u015finin ilk ve \u00f6nemli belirtisi olmu\u015ftur. Ekonomideki bu art\u0131-de\u011feri daha sonraki d\u00f6nemde Karl Marx ortaya koymu\u015ftur. Marx\u2019a g\u00f6re kapitalist, \u00fcretti\u011fi \u015feyin serbest piyasada ald\u0131\u011f\u0131 \u00fcretim ara\u00e7lar\u0131 ve emek g\u00fcc\u00fcnden fazla olmas\u0131n\u0131 istemektedir. \u0130\u015fte \u00fcretilen bu art\u0131-de\u011feri kapitalist gasp etmektedir. Yani art\u0131-de\u011fer, i\u015f\u00e7inin \u00f6denmeyen eme\u011fidir, burjuvan\u0131n emekle elde etmedi\u011fi geliridir.<\/p>\n

Devlet denilen ayg\u0131t a\u00e7\u0131s\u0131ndan meseleye yakla\u015ft\u0131\u011f\u0131m\u0131zda, devletin \u00e7\u00f6k\u00fc\u015f\u00fcnde ekonomik yap\u0131 kadar siyasal, mali ve toplumsal yap\u0131 da etkilidir. Devletin geli\u015fmesi ile siyasi otoritenin yetkileri de ayn\u0131 geli\u015fim oran\u0131nda artar. (Bu noktada kar\u015f\u0131m\u0131za \u0130bni Haldun\u2019un \u015fu me\u015fhur \u2018asabiyet teorisi\u2019<\/em> \u00e7\u0131k\u0131yor[2]<\/a>). Zira zenginlik ve refah artt\u0131k\u00e7a \u2018asabiyet\u2019<\/em> azal\u0131r.[3]<\/a> Dolay\u0131s\u0131yla insanlar devleti korumaktan uzakla\u015f\u0131r. Asabiyet azald\u0131k\u00e7a da adaletten, tebaadan uzakla\u015f\u0131l\u0131r. Siyasi otorite yetkisini toplumun yarar\u0131na de\u011fil, kendi \u00e7\u0131kar\u0131na kullanmaya ba\u015flar. Devletin savunulmas\u0131nda hayati \u00f6nem ta\u015f\u0131yan asker ihmal edilmeye ba\u015flan\u0131r. Dolay\u0131s\u0131yla devletin savunmas\u0131 zay\u0131flar ve sald\u0131r\u0131lara a\u00e7\u0131k hale gelir. \u0130sraf, l\u00fcks artt\u0131k\u00e7a da devletin ekonomisi zay\u0131flar ve toplumsal bunal\u0131m ba\u015f g\u00f6sterir. Birlik ve dayan\u0131\u015fma duygusu, ahlaki yap\u0131s\u0131 zay\u0131flay\u0131p bireyselle\u015fen toplumlar da di\u011fer kurumlar gibi dejenere hale gelir. Bu sonu\u00e7 her devlet i\u00e7in ka\u00e7\u0131n\u0131lmaz bir son olabilir<\/em>.<\/p>\n

Orta \u00c7a\u011f’da bir determinist…<\/strong><\/h2>\n

Sonu\u00e7 olarak \u015funu diyebilirim ki \u0130bni Haldun bug\u00fcnk\u00fc anlamda modern bir d\u00fcnyada ya\u015famamas\u0131na ra\u011fmen toplumsal de\u011fi\u015fmeye ili\u015fkin fevkalade modern bir \u00e7\u00f6z\u00fcmleme geli\u015ftirmi\u015ftir. Dolay\u0131s\u0131yla o, tarih felsefesi ve sosyolojinin kurucu babalar\u0131ndan biridir. Yasalar aray\u0131\u015f\u0131nda, tarihsel s\u00fcre\u00e7teki insan fakt\u00f6r\u00fc g\u00f6r\u00fc\u015f\u00fcn\u00fc kaybetmedi. Ona bu a\u00e7\u0131dan bir \u2018\u2019Orta \u00c7a\u011f deterministi\u2019\u2019<\/em> de diyebiliriz. Yani, insan dedi\u011fimiz temel unsurun fark\u0131nda olan bir determinist. Ku\u015fkusuz \u0130bni Haldun empirik bilimsel y\u00f6nteme ve \u00e7a\u011fda\u015f sosyolojik d\u00fc\u015f\u00fcnceye de b\u00fcy\u00fck katk\u0131lar sa\u011flam\u0131\u015ft\u0131r.<\/p>\n

 <\/p>\n

KAYNAK\u00c7A<\/strong><\/p>\n

-\u0130bni Haldun (2015). Mukaddime (S. Uluda\u011f, \u00c7ev.) \u0130stanbul: Derg\u00e2h.<\/p>\n

-\u0130bni Haldun (2015). Mukaddime II (S. Uluda\u011f, \u00c7ev.) \u0130stanbul: Derg\u00e2h.<\/p>\n

-Marx, K. (2000). Kapital (1. Cilt), \u00c7ev: Alaattin Bilgi, Ankara: Sol.<\/p>\n

-Mardin, \u015e. (2006). \u0130bn-i Hald\u00fbn, \u0130sl\u00e2m Ara\u015ft\u0131rmalar\u0131 Dergisi, Say\u0131 15, \u0130stanbul, syf. 3-4.<\/p>\n

 <\/p>\n

[1]<\/a> mode of production: \u00dcretim bi\u00e7imi ya da ba\u015fka bir deyi\u015fle \u00dcretim tarz\u0131, Marksist teoride genel olarak belirli bir tarihsel d\u00f6nemdeki \u00fcretimin niteli\u011fini ya da \u00fcretimin karakteristik formunu ifade etmek anlam\u0131nda kullan\u0131l\u0131r. Esas itibar\u0131yla \u00fcretim s\u00fcrecinin nihai sonucuyla \u00fcretim ara\u00e7lar\u0131 aras\u0131ndaki ili\u015fkiyi belirtir.<\/p>\n

[2]<\/a> \u0130bni Haldun\u2019un asabiyet tan\u0131m\u0131: \u2018\u2019<\/em><\/strong>Asabiyet \u015ferefin s\u0131rr\u0131d\u0131r. <\/em><\/strong>Asabiyet bir hakime (y\u00f6neticiye) insanlar\u0131 zapturapt alt\u0131na alma ve kendi yoluna sevk etme g\u00fcc\u00fcn\u00fc veren unsurdur. Asabiyetin varl\u0131\u011f\u0131 sayesinde ancak insanlar samimi bir \u015fekilde bir siyas\u00ee otoriteye boyun e\u011ferler. Asabiyet sadece nesep birli\u011finden veya o manadaki di\u011fer bir \u015feyden has\u0131l olan bir unsurdur. Asabiyet kabilelerin t\u00fcm boylar\u0131 ve kollar\u0131n\u0131 ku\u015fatacak \u00f6l\u00e7ekte geni\u015f olabilen, ayn\u0131 zamanda daha alt siyas\u00ee ve sosyal birimlerde de g\u00f6r\u00fclebilen, i\u00e7 i\u00e7e ge\u00e7en halkalar misali, farkl\u0131 \u00f6l\u00e7eklerde ve farkl\u0131 derecelerde tezah\u00fcr edebilen bir unsurdur. Asabiyet aile ve \u015ferefin kayna\u011f\u0131d\u0131r. Asabiyet \u015ferefin s\u0131rr\u0131d\u0131r. Asabiyet niha\u00ee gayesi m\u00fclk olan bir unsurdur. Asabiyet; himaye, m\u00fcdafaa ve hak araman\u0131n ancak kendisiyle m\u00fcmk\u00fcn oldu\u011fu bir unsurdur. Di\u011fer bir deyi\u015fle asabiyet, her t\u00fcrl\u00fc kolektif eylemin ger\u00e7ekle\u015fmesi i\u00e7in zorunlu olarak bulunmas\u0131 gereken bir unsurdur. Asabiyet, bir r\u00fctbeye ve kademeye ula\u015f\u0131nca sahibinin onun \u00fcst\u00fcndekini talep etmesine neden olan bir unsurdur.\u2019\u2019<\/em><\/strong><\/p>\n

[3]<\/a> \u0130bni Hald\u00fbn\u2019un devlete ili\u015fkin g\u00f6r\u00fc\u015flerinin temelini asabiyet kavram\u0131 olu\u015fturmaktad\u0131r.\u00a0Asabiyet kavram\u0131 \u0130bni Hald\u00fbn\u2019a \u00f6zg\u00fcd\u00fcr. Ba\u015fka bir d\u00fc\u015f\u00fcn\u00fcrde g\u00f6remedi\u011fimiz bu kavram\u0131n tan\u0131m\u0131n\u0131 \u00e7ok farkl\u0131 ve \u00f6zg\u00fcn \u015fekillerde yapm\u0131\u015ft\u0131r.<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Karl Marx’tan d\u00f6rt b\u00fc\u00e7\u00fck as\u0131r \u00f6nce ya\u015fam\u0131\u015f bir kuramc\u0131 olarak \u0130bn Haldun \u00e7a\u011f\u0131n\u0131n \u00e7ok \u00f6tesinde bir rasyonalist, tarihselci ve emprisisist olarak \u00e7a\u011f\u0131n\u0131n \u00e7ok \u00f6tesinde \u00e7\u0131kar\u0131mlarda bulanarak toplumsal de\u011fi\u015fimi \u00e7ok y\u00f6nl\u00fc olarak a\u00e7\u0131klayabilmi\u015ftir. <\/p>\n","protected":false},"author":41,"featured_media":4686,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_links_to":"","_links_to_target":""},"categories":[63,2,66],"tags":[377,78,379,375,376,380,378,382,383,381],"yoast_head":"\n\u0130bn Haldun-Marx ili\u015fkisi \u00fczerine bir de\u011ferlendirme - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu<\/title>\n<link rel=\"canonical\" href=\"https:\/\/millidusunce.com\/misak\/ibn-haldun-marx-iliskisi-uzerine-bir-degerlendirme\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u0130bn Haldun-Marx ili\u015fkisi \u00fczerine bir de\u011ferlendirme - M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu\" \/>\n<meta property=\"og:description\" content=\"Karl Marx'tan d\u00f6rt b\u00fc\u00e7\u00fck as\u0131r \u00f6nce ya\u015fam\u0131\u015f bir kuramc\u0131 olarak \u0130bn Haldun \u00e7a\u011f\u0131n\u0131n \u00e7ok \u00f6tesinde bir rasyonalist, tarihselci ve emprisisist olarak \u00e7a\u011f\u0131n\u0131n \u00e7ok \u00f6tesinde \u00e7\u0131kar\u0131mlarda bulanarak toplumsal de\u011fi\u015fimi \u00e7ok y\u00f6nl\u00fc olarak a\u00e7\u0131klayabilmi\u015ftir.\" \/>\n<meta property=\"og:url\" content=\"https:\/\/millidusunce.com\/misak\/ibn-haldun-marx-iliskisi-uzerine-bir-degerlendirme\/\" \/>\n<meta property=\"og:site_name\" content=\"M\u0130SAK- Mill\u00ee Strateji Ara\u015ft\u0131rma Kurulu\" \/>\n<meta property=\"article:published_time\" content=\"2018-12-16T16:30:00+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2018-12-12T11:08:18+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/millidusunce.com\/misak\/wp-content\/uploads\/2018\/12\/0x0-ibn-haldun-kimdir-1495276550849a.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"702\" \/>\n\t<meta property=\"og:image:height\" content=\"355\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Tahmini okuma s\u00fcresi\">\n\t<meta name=\"twitter:data1\" content=\"10 dakika\">\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"Organization\",\"@id\":\"https:\/\/millidusunce.com\/misak\/#organization\",\"name\":\"Mill\\u00ee D\\u00fc\\u015f\\u00fcnce Merkezi\",\"url\":\"https:\/\/millidusunce.com\/misak\/\",\"sameAs\":[],\"logo\":{\"@type\":\"ImageObject\",\"@id\":\"https:\/\/millidusunce.com\/misak\/#logo\",\"inLanguage\":\"tr\",\"url\":\"https:\/\/millidusunce.com\/misak\/wp-content\/uploads\/2018\/09\/mdmLogo-yazisiz.jpg\",\"width\":422,\"height\":422,\"caption\":\"Mill\\u00ee D\\u00fc\\u015f\\u00fcnce Merkezi\"},\"image\":{\"@id\":\"https:\/\/millidusunce.com\/misak\/#logo\"}},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/millidusunce.com\/misak\/#website\",\"url\":\"https:\/\/millidusunce.com\/misak\/\",\"name\":\"M\\u0130SAK- Mill\\u00ee Strateji Ara\\u015ft\\u0131rma Kurulu\",\"description\":\"D\\u00fcnyaya T\\u00fcrk\\u00e7\\u00fc Bak\\u0131\\u015f\",\"publisher\":{\"@id\":\"https:\/\/millidusunce.com\/misak\/#organization\"},\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":\"https:\/\/millidusunce.com\/misak\/?s={search_term_string}\",\"query-input\":\"required name=search_term_string\"}],\"inLanguage\":\"tr\"},{\"@type\":\"ImageObject\",\"@id\":\"https:\/\/millidusunce.com\/misak\/ibn-haldun-marx-iliskisi-uzerine-bir-degerlendirme\/#primaryimage\",\"inLanguage\":\"tr\",\"url\":\"https:\/\/millidusunce.com\/misak\/wp-content\/uploads\/2018\/12\/0x0-ibn-haldun-kimdir-1495276550849a.jpg\",\"width\":702,\"height\":355},{\"@type\":\"WebPage\",\"@id\":\"https:\/\/millidusunce.com\/misak\/ibn-haldun-marx-iliskisi-uzerine-bir-degerlendirme\/#webpage\",\"url\":\"https:\/\/millidusunce.com\/misak\/ibn-haldun-marx-iliskisi-uzerine-bir-degerlendirme\/\",\"name\":\"\\u0130bn Haldun-Marx ili\\u015fkisi \\u00fczerine bir de\\u011ferlendirme - 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Okumay\\u0131 \\u00e7ok k\\u00fc\\u00e7\\u00fck ya\\u015flarda (okul \\u00f6ncesi) \\u00f6\\u011frendi\\u011finden beri tarihe olan ilgisi hi\\u00e7 bitmedi. Lise y\\u0131lar\\u0131na geldi\\u011finde, \\u00e7e\\u015fitli internet site ve gazetelerinde G\\u00fcn\\u00fcm\\u00fczde de bu u\\u011fra\\u015f\\u0131n\\u0131 s\\u00fcrd\\u00fcrmektedir. Bunlardan ba\\u015fl\\u0131calar\\u0131; -AYBEK Gazete, -ATAYURT Dergisi (devam), -YEN\\u0130SES Dergisi, -T\\u00fcrk Devrimi Gazetesi (yay\\u0131n hayat\\u0131 halen devam etmektedir.) -Radikal gazetesi internet sitesi, -Milliyet Blog (devam), Eski\\u015fehir Anadolu \\u00dcniversitesi\\u2019nde Sosyoloji E\\u011fitimi alan yazar, Gazi \\u00dcniversitesi Sanat tarihi b\\u00f6l\\u00fcm\\u00fc son s\\u0131n\\u0131f \\u00f6\\u011frencisidir. Ayr\\u0131ca \\u0130stanbul \\u0130\\u015fletme Enstit\\u00fcs\\u00fc\\u2019nde Finansal Y\\u00f6netim e\\u011fitimi ve sertifikas\\u0131 alm\\u0131\\u015ft\\u0131r. Orta Asya T\\u00fcrk Tarihi, Osmanl\\u0131 Silah Sanat\\u0131 ve Te\\u015fkilat\\u2019\\u0131 Mahsusa konusunda \\u00e7al\\u0131\\u015fmalar\\u0131n\\u0131 s\\u00fcrd\\u00fcrmektedir. Genelkurmay Ba\\u015fkanl\\u0131\\u011f\\u0131 ATASE Ar\\u015fivinde ATAT\\u00dcRK\\u2019\\u00fcn Ya\\u015fam\\u0131, Te\\u015fkilat\\u2019\\u0131 Mahsusa ve 1. D\\u00fcnya Sava\\u015f\\u0131 konusunda ara\\u015ft\\u0131rma, inceleme ve tetkiklerde bulunmu\\u015ftur. Ayr\\u0131ca \\u00e7e\\u015fitli ara\\u015ft\\u0131rma merkezlerinde (T\\u00fcrk Tarih Kurumu, ATAM, vb.) \\u2018\\u2019work shop\\u2019\\u2019 \\u00e7al\\u0131\\u015fmalar\\u0131na da kat\\u0131lmaktad\\u0131r. Devlet Tiyatrolar\\u0131 i\\u00e7in yazd\\u0131\\u011f\\u0131 \\u2018ENVER\\u2019 adl\\u0131 bir tiyatro eseri de bulunmaktad\\u0131r. Bununla birlikte, tiyatro eserleri konusunda ele\\u015ftiri yaz\\u0131lar\\u0131 da kaleme almaktad\\u0131r. 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