{"id":1231,"date":"2021-12-16T08:17:04","date_gmt":"2021-12-16T08:17:04","guid":{"rendered":"https:\/\/www.aylikdergisi.com\/?p=1231"},"modified":"2026-01-24T08:18:13","modified_gmt":"2026-01-24T08:18:13","slug":"sultan-ii-mahmut-m-kemal-ve-r-tayyip-erdogan-kritigi","status":"publish","type":"post","link":"https:\/\/www.aylikdergisi.com\/index.php\/2021\/12\/16\/sultan-ii-mahmut-m-kemal-ve-r-tayyip-erdogan-kritigi\/","title":{"rendered":"Sultan II. Mahmut, M. Kemal ve R. Tayyip Erdo\u011fan Kriti\u011fi"},"content":{"rendered":"

Machiavelli\u2019nin Prens\u2019i \u00e7er\u00e7evesinde <\/strong><\/p>\n

Sultan II. Mahmut, M. Kemal ve R. Tayyip Erdo\u011fan Kriti\u011fi<\/strong><\/p>\n

Machiavelli\u2019nin Prens yahut H\u00fck\u00fcmdar isimleriyle terc\u00fcme edilen eseri, d\u00fcnyada en \u00e7ok bilinen kitaplar aras\u0131nda yer almaktad\u0131r. Machiavelli\u2019nin, Prens adl\u0131 eserinde \u201cvirtu\u201d\u00a0ve \u201cfortuna\u201d kavramlar\u0131 kullan\u0131l\u0131rken\u00a0mevzu bahis mefhumlar klasik anlamlar\u0131 d\u0131\u015f\u0131nda siyasi literat\u00fcre uyarlan\u0131\u015ft\u0131r.<\/p>\n

Virtu kelimesi Latince virtus\u2019tan t\u00fcretilmi\u015ftir. Virtus ise \u201cerkeklik\u201d, \u201cerkeksilik\u201d anlam\u0131na gelen \u201cviril\u201d, \u201cvirilite\u201d gibi kelimelerin t\u00fcredi\u011fi Latince \u201cvir\u201d k\u00f6k\u00fcnden gelmektedir. Virtus, erkeksi bir g\u00fc\u00e7t\u00fcr. Fakat bu g\u00fc\u00e7 barbarl\u0131k belirtisi say\u0131lan cesaretin tam z\u0131tt\u0131d\u0131r. Virt\u00f9, bir disiplindir. Virtus s\u00f6zc\u00fc\u011f\u00fc, sadece ba\u015f\u0131bo\u015f bir erkeksi g\u00fcce i\u015faret etmez. Felsefede kullan\u0131lan anlam\u0131yla erdeme kar\u015f\u0131l\u0131k gelir. Virt\u00f9, insanlar\u0131n kendi iradeleri d\u00e2hilinde harekete ge\u00e7irebilecekleri g\u00fc\u00e7, kabiliyet, cesaret gibi ki\u015fisel yeteneklerin t\u00fcm\u00fcn\u00fc ihtiva eden bir kavramd\u0131r. Ona g\u00f6re Virt\u00f9, tarih boyunca de\u011fi\u015fmeden kal\u0131r. Bu haliyle, Machiavelli, erdemli olmak ile erdemli davranman\u0131n sonu\u00e7lar\u0131 aras\u0131nda bir dizi zorunlulu\u011fu siyasal olan ile d\u00fc\u015f\u00fcnmektedir.\u00a0 (G\u00fcl\u00e7in Sa\u011f\u0131r, Machiavelli ve \u0130nsan Do\u011fas\u0131 \u00dczerine)<\/p>\n

Prens\u2019te \u201cerdem\u201d (virtu), ahl\u00e2ki ya da din\u00ee anlam\u0131n \u00f6tesinde bir m\u00e2n\u00e2 ta\u015f\u0131m\u0131\u015ft\u0131r. Erdem, bir amaca ula\u015fmak i\u00e7in uygun ara\u00e7lar\u0131 kullanma kabiliyetidir; ki\u015fi bunu yaparken, elveri\u015fli \u201cf\u0131rsat\u201dtan yararlanabilmeli ve \u201ctalih\u201din (fortuna) olumsuz etkilerinin \u00fcstesinden gelebilmelidir. Dolay\u0131s\u0131yla erdem kavram\u0131 g\u00fc\u00e7, beceri, yetenek, kararl\u0131l\u0131k gibi anlamlar\u0131 da ihtiva eder. C\u00f6mertlik ve merhamet gibi erdemlere gelince; Machiavelli prensin yahut h\u00fck\u00fcmdar\u0131n bunlara sahipmi\u015f gibi g\u00f6r\u00fcnmesi gerekti\u011fini ama s\u0131rf erdem u\u011fruna erdemli davranman\u0131n prensli\u011fe zarar verebilece\u011fini belirtmi\u015ftir. Devletin yarar\u0131na olacaksa prens ac\u0131mas\u0131zl\u0131\u011fa ve d\u00fcr\u00fcst olmad\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclen yollara ba\u015fvurabilir.<\/p>\n

Genel olarak, Prens\u2019te talih (fortuna), insanlar\u0131n denetleyemedi\u011fi b\u00fct\u00fcn ko\u015fullar\u0131, \u00f6zellikle de prensin ba\u015far\u0131s\u0131n\u0131 ya da ba\u015far\u0131s\u0131zl\u0131\u011f\u0131n\u0131 do\u011frudan etkileyen zaman\u0131n niteli\u011fini g\u00f6sterir. Ki\u015fi talihi a\u015fmaya \u00e7al\u0131\u015fmaktan ziyade onunla y\u00fczle\u015fmeli ve m\u00fcmk\u00fcnse talihi kendi iradesine ba\u011f\u0131ml\u0131 k\u0131lmal\u0131d\u0131r.<\/p>\n

Virtu ve fortuna kavramlar\u0131 tan\u0131mlar\u0131 itibariyle ele al\u0131nacak olursa birbirlerinden olduk\u00e7a farkl\u0131 m\u00e2n\u00e2lar ortaya \u00e7\u0131kmaktad\u0131r. Ayn\u0131 zamanda farkl\u0131 alanlarda kullan\u0131lmaktalar. Ancak Machiavelli\u2019nin ele al\u0131\u015f tarz\u0131yla bakarsak: Virtu \u201ckabiliyet, yetenek, duruma g\u00f6re \u015fekil alabilme\u201d ile fortuna \u201ctalihin yaver gitmesi ya da \u015fartlar\u0131 kendi lehine kullanabilme yetisi\u201d siyaset (iktidara kimin nas\u0131l geldi\u011fi ve iktidarda nas\u0131l kald\u0131\u011f\u0131yla ilgili s\u00fcre\u00e7) a\u00e7\u0131s\u0131ndan ele alacak olursak \u00e7ok yak\u0131n anlamlara gelmektedir. Bu iki kavram siyaset sanat\u0131nda bir liderde ayn\u0131 anda bulunursa, o zaman Machiavelli\u2019nin de hayalini s\u00fcsleyen \u201cCesare Borgia\u201d gibi bir liderlik ortaya \u00e7\u0131km\u0131\u015f olur.<\/p>\n

Buradan T\u00fcrk siyasi hayat\u0131na \u00f6nemli etkileri olmu\u015f \u00fc\u00e7 lideri bu iki kavram etraf\u0131nda ele alal\u0131m:<\/p>\n

Birinci lider olarak Sultan II. Mahmut \u00f6rne\u011fini i\u015fleyelim. Kendisi Osmanl\u0131 soyuna mensuptur ve \u201cbabadan ge\u00e7me\u201d usul\u00fc ile sultan olmu\u015ftur. O, kendi iktidar\u0131n\u0131 tehdit eden unsurlar\u0131 b\u00f6lerek, yeri geldi\u011finde birbirine k\u0131rd\u0131rarak d\u00fc\u015fmanlar\u0131n\u0131 yok etme esas\u0131na dayal\u0131 bir strateji izlemi\u015ftir. D\u0131\u015f d\u00fcnyadaki modern geli\u015fmeleri takip etmek suretiyle i\u00e7erideki bir\u00e7ok ayr\u0131k say\u0131labilecek yap\u0131y\u0131 bertaraf etmi\u015ftir. Kendisi hi\u00e7 hesapta yokken Ayanlar\u0131n deste\u011fi al\u0131p tahta ge\u00e7mi\u015ftir. Daha sonras\u0131nda Yeni\u00e7erilerin deste\u011fiyle Ayanlar\u0131n g\u00fcc\u00fcn\u00fc k\u0131rm\u0131\u015ft\u0131r. Uleman\u0131n ve k\u0131smen halk\u0131n deste\u011fini al\u0131p Yeni\u00e7eriyi bertaraf etmi\u015ftir. D\u00fczenini oturtunca kendisine tehdit olabilecek t\u00fcm unsurlar\u0131 da\u011f\u0131tm\u0131\u015ft\u0131r. Y\u00f6netimde rakipsiz ve tehditsiz kald\u0131ktan sonra da istedi\u011fi de\u011fi\u015fiklikleri yapm\u0131\u015ft\u0131r. Burada Sultan virtu kavram\u0131 a\u00e7\u0131s\u0131ndan olduk\u00e7a ba\u015far\u0131l\u0131 bir profil sergilemi\u015ftir; fortuna kavram\u0131 \u00e7er\u00e7evesinde de\u011ferlendirilebilecek \u015fartlar\u0131 da haizdir.<\/p>\n

\u0130kinci olarak Mustafa Kemal\u2019i inceledi\u011fimizde, fiziksel olarak liderlik vasf\u0131 olmamas\u0131na ra\u011fmen \u015fahsi becerileri ile liderli\u011fe y\u00fckselmi\u015ftir. Ger\u00e7ekte kendisi \u015fartlar\u0131 \u00e7ok iyi okumu\u015f ve ona g\u00f6re tav\u0131r tak\u0131nm\u0131\u015ft\u0131r. Te\u015fkilat\u00e7\u0131 ve nokta at\u0131\u015f\u0131 hamle yapabilme kabiliyetiyle tutunabilmi\u015ftir. Ge\u00e7irdi\u011fi sa\u011fl\u0131k sorunlar\u0131 ve di\u011fer zorluklara ra\u011fmen pes etmemi\u015ftir. Sava\u015f gibi \u00e7etin s\u00fcre\u00e7leri \u015fahsi istikbali ve y\u00fckseli\u015fi i\u00e7in ac\u0131mas\u0131zca kullanm\u0131\u015ft\u0131r. Liderli\u011fe gidi\u015fi ve orda kal\u0131\u015f\u0131 s\u00fcrecinde en yak\u0131n\u0131ndaki \u015fah\u0131slar\u0131 harcamaktan bazen de komplolarla diskalifiye etmekten geri kalmam\u0131\u015ft\u0131r. Yani virtu kavram\u0131n\u0131n Machiavellice ele al\u0131n\u0131\u015f\u0131yla bakarsak, bu kavram Mustafa Kemal\u2019de ete kemi\u011fe b\u00fcr\u00fcnm\u00fc\u015f olur. Fortuna kavram\u0131 ekseninde inceleyecek olursak, Mustafa Kemal\u2019in darbe yap\u0131p iktidar\u0131 ele ge\u00e7irdi\u011fi d\u00f6nemde, sava\u015f yorgunu ve peri\u015fan bir h\u00fck\u00fcmet-halk varl\u0131\u011f\u0131 s\u00f6z konusudur. \u0130ktidar\u0131 ele ge\u00e7irebilecek muhtemel rakip \u0130ttihat ve Terakki Cemiyeti sava\u015f ma\u011flubiyetiyle birlikte da\u011f\u0131lm\u0131\u015f, liderleri \u00fclkeyi terk etmi\u015ftir. Padi\u015fah\u2019\u0131n Mustafa Kemal\u2019i Anadolu\u2019ya g\u00f6ndermesi ile meydan tamamen kendisine kalm\u0131\u015ft\u0131r. Di\u011fer yandan d\u0131\u015f d\u00fcnya da sava\u015f yorgunudur, sava\u015f sonras\u0131 toparlanma ve belli ideolojik sistemleri in\u015fa etme me\u015fguliyeti i\u00e7erisindedir. \u0130\u00e7erden ve d\u0131\u015far\u0131dan rakipsiz ve tehditsiz kalan Mustafa Kemal\u2019in iktidar\u0131 ele ge\u00e7irme ve iktidarda kalma noktas\u0131nda talihi yaver gitmi\u015f, b\u00fcy\u00fck avantaj elde etmi\u015ftir.<\/p>\n

Son olarak Recep Tayyip Erdo\u011fan\u2019a bakal\u0131m. Kendisi Amerika\u2019n\u0131n deste\u011fini al\u0131p demokratik se\u00e7imlerle iktidara gelmi\u015ftir. \u0130ktidara geldi\u011finde kat\u0131 Kemalist oligar\u015fi ve vesayete kar\u015f\u0131 m\u00fccadele etme potansiyeli sebebiyle halk taraf\u0131ndan da benimsenen bir lider olmu\u015ftur. Fet\u00f6\u2019c\u00fcleri kullanarak askeri ve sivil b\u00fcrokrasideki Kemalist vesayeti -bir s\u00fcreli\u011fine de olsa- ortadan kald\u0131rd\u0131. \u00c7\u00f6z\u00fcm s\u00fcreciyle K\u00fcrtleri de yan\u0131na alan Erdo\u011fan, arkas\u0131ndaki g\u00fc\u00e7l\u00fc halk deste\u011fiyle kar\u015f\u0131la\u015ft\u0131\u011f\u0131 \u00f6nemli tehlikeleri -Gezi olaylar\u0131, 17-25 Aral\u0131k ve 15 Temmuz gibi- kazas\u0131z atlatt\u0131. 2016 darbe giri\u015fimini sonras\u0131nda ise Milliyet\u00e7i ve Ulusalc\u0131 kesimi yeniden yan\u0131na alarak Fet\u00f6\u2019c\u00fcleri devletten temizleme noktas\u0131nda kullanmaya \u00e7al\u0131\u015ft\u0131. Bu s\u00fcrecin i\u00e7erisinde olmam\u0131z dolay\u0131s\u0131yla neticesinin ne olaca\u011f\u0131n\u0131 bilemiyoruz; fakat Kemalist vesayetin yeniden kendisini hissettirmeye ba\u015flad\u0131\u011f\u0131ndan s\u00f6z etmemiz yersiz olmayacakt\u0131r. H\u00fclasa bir strateji \u00e7izen Recep Tayyip Erdo\u011fan gerek akl\u0131yla gerekse baht\u0131yla demokratik bir rejimde 20 y\u0131la yak\u0131nd\u0131r iktidarda. Bunda bireysel kabiliyetleri, karizmatik liderli\u011fi gibi etkenlerin yan\u0131nda d\u0131\u015f fakt\u00f6rleri de kendi lehine pragmatist bir \u015fekilde ustal\u0131kta kullanmas\u0131 incelenmeye de\u011fer bir netice ortaya \u00e7\u0131karm\u0131\u015ft\u0131r.<\/p>\n

Sonu\u00e7 yerine;<\/p>\n

Machiavelli, her iki kavram\u0131 da b\u00fcy\u00fck bir edebi ustal\u0131kla siyaset literat\u00fcr\u00fcne kazand\u0131rm\u0131\u015f ve olduk\u00e7a verimli bir \u00e7er\u00e7evede kullanm\u0131\u015ft\u0131r. S\u00f6z konusu kavramlar etraf\u0131nda g\u00fcn\u00fcm\u00fcz T\u00fcrkiye\u2019sini ortaya \u00e7\u0131karan tarihi olaylara ve liderlere dair bir kritik sunmaya \u00e7al\u0131\u015ft\u0131k.<\/p>\n

Kitaptan birka\u00e7 al\u0131nt\u0131 ile bitirelim:<\/p>\n

\u201cHayvan kimli\u011fine b\u00fcr\u00fcnmeyi bilmesi gereken bir h\u00fck\u00fcmdar hayvanlardan tilki ve aslan\u0131 ye\u011flemelidir. \u00c7\u00fcnk\u00fc aslan tuzaklardan tilki de kurtlardan korunamaz. Bu nedenle tuzaklardan korunmak i\u00e7in tilki, kurtlara kar\u015f\u0131 koyabilmek i\u00e7in aslan olmak gerekir. Yaln\u0131zca aslan olarak kalmak isteyenler bu i\u015ften anlamayanlard\u0131r.\u201d<\/em><\/p>\n

\u201cNe ki d\u00fcnya i\u015flerinin y\u00f6netiminde fortuna\u2019n\u0131n i\u015flevsel pay\u0131n\u0131n yar\u0131 yar\u0131ya oldu\u011funu ve geri kalan yar\u0131s\u0131n\u0131 ya da ona yak\u0131n\u0131n\u0131 da \u00f6zg\u00fcr istencimiz yok olmas\u0131n diye insana b\u0131rakt\u0131\u011f\u0131 olas\u0131l\u0131\u011f\u0131n\u0131 yok saym\u0131yorum. Ya\u015famlar\u0131na ve hareketlerine bakt\u0131\u011f\u0131m\u0131zda yazg\u0131n\u0131n f\u0131rsattan ba\u015fka bir \u015feyi \u00f6nlerine koymad\u0131\u011f\u0131n\u0131 g\u00f6rece\u011fiz; yazg\u0131 onlara ham maddeyi vermi\u015ftir; onlar da kendilerine g\u00f6re bu ham maddeyi i\u015flemi\u015flerdir. O f\u0131rsat \u00f6nlerine \u00e7\u0131kmasayd\u0131 i\u00e7lerinde sakl\u0131 yetenekleri yitip giderdi; e\u011fer i\u00e7lerindeki yetenek olmasayd\u0131 f\u0131rsat \u00f6nlerine bo\u015funa \u00e7\u0131km\u0131\u015f olurdu.\u201d<\/em><\/p>\n

\u201c\u00d6yleyse, sonu\u00e7 olarak diyorum ki, talih zaman\u0131 de\u011fi\u015ftirdi\u011fi ve insanlar davran\u0131\u015f bi\u00e7imlerinde inat ettikleri i\u00e7in; bu ikisi [zaman ile davran\u0131\u015f bi\u00e7imleri] uyumlu iken ba\u015far\u0131l\u0131, ikisi aras\u0131ndaki uyum bozuldu\u011funda ba\u015far\u0131s\u0131z olurlar. Kesin kan\u0131m o ki, at\u0131lgan olmak temkinli olmaktan daha iyidir; \u00e7\u00fcnk\u00fc talih di\u015fidir ve ona h\u00fckmetmek isteniyorsa, onu d\u00f6vmek ve zorlamak gerekir. Talihin so\u011fuk davrananlardan \u00e7ok, bu ki\u015filere kendini teslim etti\u011fi g\u00f6r\u00fcl\u00fcr; gene bu y\u00fczden, kad\u0131n olarak, hep gen\u00e7lerin dostudur, \u00e7\u00fcnk\u00fc gen\u00e7ler daha az temkinli, daha sald\u0131rgand\u0131rlar ve daha pervas\u0131zca h\u00fckmederler ona\u201d <\/em><\/p>\n

Abdullah Said – Ayl\u0131k Dergisi 207. Say\u0131 Aral\u0131k 2021<\/p>\n","protected":false},"excerpt":{"rendered":"

Machiavelli\u2019nin Prens\u2019i \u00e7er\u00e7evesinde Sultan II. Mahmut, M. Kemal ve R. Tayyip Erdo\u011fan Kriti\u011fi Machiavelli\u2019nin Prens yahut H\u00fck\u00fcmdar isimleriyle terc\u00fcme edilen eseri, d\u00fcnyada en \u00e7ok bilinen kitaplar aras\u0131nda yer almaktad\u0131r. Machiavelli\u2019nin,…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"ppma_author":[14],"class_list":["post-1231","post","type-post","status-publish","format-standard","hentry","category-fikir","author-admin","no-post-thumbnail"],"yoast_head":"\nSultan II. Mahmut, M. Kemal ve R. 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