{"id":2729,"date":"2025-10-24T15:45:41","date_gmt":"2025-10-24T12:45:41","guid":{"rendered":"https:\/\/erenyesilyurt.com\/?p=2729"},"modified":"2025-10-24T23:34:11","modified_gmt":"2025-10-24T20:34:11","slug":"huseyin-etil-muhafazakar-devrimcilik-koklerine-donerek-yorgun-ve-yasli-dusmus-bir-milletin-buyuk-yeniden-genclesme-sureciyle-yeniden-cicek-acmasidir-2","status":"publish","type":"post","link":"https:\/\/erenyesilyurt.com\/index.php\/2025\/10\/24\/huseyin-etil-muhafazakar-devrimcilik-koklerine-donerek-yorgun-ve-yasli-dusmus-bir-milletin-buyuk-yeniden-genclesme-sureciyle-yeniden-cicek-acmasidir-2\/","title":{"rendered":"H\u00fcseyin Etil: Muhafazak\u00e2r devrimcilik, k\u00f6klerine d\u00f6nerek yorgun ve ya\u015fl\u0131 d\u00fc\u015fm\u00fc\u015f bir milletin \u201cb\u00fcy\u00fck yeniden gen\u00e7le\u015fme s\u00fcreci\u201dyle yeniden \u00e7i\u00e7ek a\u00e7mas\u0131d\u0131r"},"content":{"rendered":"\n

H\u00fcseyin Etil, \u0130smet \u00d6zel ve Partizan Kitab\u0131<\/a> ile T\u00fcrk fikir d\u00fcnyas\u0131na \u00f6nemli bir katk\u0131 sundu. T\u00fcrk solu, polemoloji ve bir\u00e7ok kavram \u00fczerine yapt\u0131\u011f\u0131 konu\u015fmalar dikkat \u00e7ekici. Kendisiyle yapt\u0131\u011f\u0131m\u0131z sohbetlerde Ernst J\u00fcnger ve Abd\u00fclkadir es-Sufi aras\u0131ndaki entelekt\u00fcel ili\u015fki \u00fczerine konu\u015ftu\u011fumda, ilgimi muhafazak\u00e2r devrimcilik ve onun temsilcilerine y\u00f6nlendiren ki\u015fi oldu. T\u00fcm bu s\u00fcre\u00e7lerde deste\u011fini ve g\u00f6r\u00fc\u015flerini benden esirgemedi. Etil ile muhafazak\u00e2r devrimcilik ve T\u00fcrkiye ba\u011flam\u0131nda kapsaml\u0131 bir s\u00f6yle\u015fi ger\u00e7ekle\u015ftirdik.<\/em><\/p>\n\n\n\n

\u201cMuhafazak\u00e2r devrimcilik\u201d nedir ve ne anlam ifade etmektedir? Muhafazak\u00e2r devrimciler muhafazak\u00e2rlardan ve devrimcilerden hangi a\u00e7\u0131lardan farkl\u0131la\u015f\u0131rlar?  <\/em><\/strong><\/p>\n\n\n

\n
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Hugo von Hofmannsthal<\/figcaption><\/figure>\n<\/div>\n\n\n

\u0130lk olarak kavram 1920\u2019lerin Alman muhafazak\u00e2r-milliyet\u00e7i entelekt\u00fcel muhalefeti i\u00e7inde do\u011fmu\u015ftur. Her ne kadar kavram\u0131 ilk olarak Thomas Mann Rus Edebiyat Antolojisi\u2019ne yazd\u0131\u011f\u0131 Nietzsche maddesinde kullanm\u0131\u015f olsa da geni\u015f yank\u0131 uyand\u0131rmas\u0131 \u015fair Hugo von Hofmannsthal\u2019a bor\u00e7ludur. Kavram\u0131 pop\u00fclerle\u015ftiren isim ise Ernst J\u00fcnger\u2019in \u00f6zel asistanl\u0131\u011f\u0131n\u0131 yapan Armin Mohler\u2019di. Mohler\u2019in kullan\u0131m\u0131nda kavram \u00e7ok farkl\u0131 hareketleri (V\u00f6lkisch, gen\u00e7 muhafazak\u00e2rl\u0131k, ulusal Bol\u015fevizm, birlik\u00e7iler ve k\u00f6yl\u00fcl\u00fck hareketi) kapsayan \u00e7at\u0131 bir kavramd\u0131r. F. Nietzsche\u2019den N. Dostoyevski\u2019ye, O. Spengler\u2019den C. Schmitt\u2019e, T. Mann\u2019dan E. J\u00fcnger\u2019e uzanan geni\u015f bir entelekt\u00fcel spektrumu kapsamaktad\u0131r. Muhafazak\u00e2r devrim, Birinci D\u00fcnya Sava\u015f\u0131 sonras\u0131nda yenilen Almanya\u2019n\u0131n yeniden toparlanmas\u0131 ad\u0131na d\u00f6nemin entelekt\u00fcellerinin girdi\u011fi k\u00fclt\u00fcrel yeniden canlanma aray\u0131\u015flar\u0131n\u0131n toplam\u0131n\u0131 ifade etmektedir. Muhafazak\u00e2r devrim kavram\u0131 Mohler a\u00e7\u0131s\u0131ndan esasen stratejik bir ama\u00e7la kullan\u0131lm\u0131\u015ft\u0131r. Muhafazak\u00e2r devrimci entelekt\u00fcellerin pek \u00e7o\u011fu Nazilere kar\u015f\u0131 muhalefet i\u00e7indeydiler. Nazi d\u00f6neminde pek \u00e7o\u011fu pasifle\u015ftirilmi\u015fti. Ancak Nazi d\u00f6neminin muhafazak\u00e2r muhalefeti bilinmiyordu. Mohler bunu ortaya \u00e7\u0131karmak, J\u00fcnger\u2019in de i\u00e7inde bulundu\u011fu ku\u015faklar\u0131 Nazilerden ayr\u0131\u015ft\u0131rmak ve post-fa\u015fist d\u00f6neme zengin bir entelekt\u00fcel miras b\u0131rakmak istiyordu. Bug\u00fcn gelinen noktada Mohler\u2019in bu konuda son derece ba\u015far\u0131l\u0131 oldu\u011fu a\u00e7\u0131kt\u0131r.\u00a0<\/p>\n\n\n\n

\u0130kinci olarak muhafazak\u00e2r devrim kavram\u0131 kula\u011fa paradoksal gelen bir kavram. Bu kavram bir bak\u0131ma paradoksal zamanlara, oksimoron terkiplerin patlad\u0131\u011f\u0131 evrelere, b\u00fct\u00fcnl\u00fck, kesinlik ve tutarl\u0131l\u0131klar\u0131n yitirildi\u011fi d\u00f6nemlere aittir. G\u00fcndelik dilde muhafazak\u00e2rl\u0131k \u201ckoruma\u201d anlam\u0131na gelmektedir. Ailenin, milletin, dini ve devletin korunmas\u0131 anlam\u0131na geldi\u011fi gibi modas\u0131 ge\u00e7mi\u015f geleneklerin, g\u00f6reneklerin, al\u0131\u015fkanl\u0131klar\u0131n ve kurumlar\u0131n korunmas\u0131 gerekti\u011fi d\u00fc\u015f\u00fcncesini anlat\u0131r. Buna kar\u015f\u0131l\u0131k devrim ise mevcut ko\u015fullar\u0131n radikal de\u011fi\u015fimini anlat\u0131r. Bu anlamda devrim kavram\u0131 daha \u00e7ok sol hareketlerle birlikte d\u00fc\u015f\u00fcn\u00fclm\u00fc\u015ft\u00fcr. Muhafazak\u00e2r devrim ise iki farkl\u0131 i\u00e7g\u00fcd\u00fcy\u00fc (koruma ve y\u0131k\u0131m) kendi program\u0131nda birle\u015ftirir. Ne reaksiyonerlikte oldu\u011fu gibi bir \u00f6nceki duruma d\u00f6nmek ister ne de muhafazak\u00e2rl\u0131kta oldu\u011fu gibi verili olan\u0131 korumak ister. Zira modernitenin kendisinde korunacak bir de\u011fer yoktur. Modernli\u011fin yaratt\u0131\u011f\u0131 y\u0131k\u0131mlar kar\u015f\u0131s\u0131nda geleneksel ili\u015fkileri gelenekselci bir \u015fekilde s\u00fcrd\u00fcrebilmenin ko\u015fullar\u0131 ortadan kalkm\u0131\u015ft\u0131r. Modernlik b\u00fcy\u00fck bir tahribat yaratm\u0131\u015ft\u0131r. Muhafazak\u00e2r devrimci entelekt\u00fceller bu temel tespitten hareket ederler. Ba\u015fka bir tabirle, modernli\u011fin yaratt\u0131\u011f\u0131 nihilizme kar\u015f\u0131 koyabilmenin ve gelece\u011fi koruyabilmenin yeg\u00e2ne yolu devrimcilikten ge\u00e7mektedir. Korumak i\u00e7in y\u0131kmak gereklidir. Muhafazak\u00e2r devrimcilik her zaman ge\u00e7erli olacak olan\u0131 yeni ko\u015fullar alt\u0131nda yeniden ortaya \u00e7\u0131karmakla ilgilidir. Bu anlamda muhafazak\u00e2r olmak d\u00fcne ba\u011fl\u0131 olmak de\u011fil, her zaman ge\u00e7erli olandan yola \u00e7\u0131kmakt\u0131r. Asli ilkeler ve ebedi sabiteler ekseninde d\u00fcnyan\u0131n, toplumun ve insan\u0131n yeniden g\u00f6zden ge\u00e7irilmesidir. Nietzscheci bir tabirle de\u011ferlerin yeniden de\u011ferlendirilmesidir.\u00a0<\/p>\n\n\n\n

Muhafazak\u00e2r devrimcili\u011fin en \u00f6nemli boyutu olan\u0131 muhafaza etmekten ziyade gelece\u011fi in\u015fa etme y\u00f6nelimi olmas\u0131d\u0131r. Bu anlamda asl\u0131nda k\u00f6kleri Bat\u0131 kar\u015f\u0131t\u0131 Alman modernle\u015fmesi i\u00e7inde sakl\u0131 olan ama Birinci D\u00fcnya Sava\u015f\u0131 y\u0131k\u0131m\u0131yla kar\u015f\u0131 kar\u015f\u0131ya kalan Alman d\u00fc\u015f\u00fcncesinde bir nevi  \u201cyeniden dirili\u015f\u201d hareketidir. Burada devrimcilikten kas\u0131t y\u0131k\u0131m\u0131n estetize edilmesi de\u011fil gelene\u011fin, k\u00fclt\u00fcr\u00fcn ve bize dair olan\u0131n yeniden do\u011fu\u015fudur. Bu anlamda ayd\u0131nlanmac\u0131 ve ilerlemeci tarih anlay\u0131\u015f\u0131ndan k\u00f6kten farkl\u0131d\u0131r. Bir taraftan da kaybetmi\u015flerin \u00f6fkesi ve ideolojisidir. Thymos<\/em>\u2019a muhafazak\u00e2r bir iktidar i\u00e7in yat\u0131r\u0131m yapar. Kaybetmenin kinini de bar\u0131nd\u0131ran bir yeni \u00e7\u0131k\u0131\u015f aray\u0131\u015f\u0131d\u0131r. Ku\u015fat\u0131lm\u0131\u015fl\u0131\u011fa bir tepkidir. Bir \u201churu\u00e7\u201d hareketidir. Muhafazak\u00e2r devrimcilik, devrimci olman\u0131n otantik yoludur. Ayd\u0131nlanmac\u0131 ve Kartezyen anlay\u0131\u015f\u0131n par\u00e7alad\u0131\u011f\u0131 beden ve tin, ak\u0131l ve duygu ya da tanr\u0131 ve d\u00fcnyan\u0131n yeniden b\u00fct\u00fcnle\u015fti\u011fi bir gelecek tasavvurudur. Bat\u0131 uygarl\u0131\u011f\u0131n\u0131n krizinden liberalizmi, sosyalizmi, ayd\u0131nlanmac\u0131 rasyonalizmi sorumlu tutmaktad\u0131rlar. Muhafazak\u00e2r devrimcinin iki d\u00fc\u015fman\u0131 vard\u0131r: y\u0131k\u0131c\u0131 sol devrimcilik ve burjuva liberalizmi. D\u00fcnyan\u0131n y\u0131k\u0131m\u0131ndan ve derinli\u011fin kayb\u0131ndan bu iki ak\u0131m\u0131 sorumlu tutar. Asl\u0131nda muhafazak\u00e2r devrimci \u201cmuhafazak\u00e2r\u201da da \u201cdevrimci\u201dye de liberalizmin genel kapsam\u0131 i\u00e7inde hareket ettikleri i\u00e7in k\u0131zmaktad\u0131r. Ona g\u00f6re muhafazak\u00e2rlar da devrimciler de \u00f6zg\u00fcnl\u00fckten yoksundurlar. \u00c7\u00fcnk\u00fc J\u00fcnger\u2019in alt\u0131n\u0131 \u00e7izdi\u011fi gibi muhafazak\u00e2r\u0131n \u00f6zg\u00fcnl\u00fc\u011f\u00fc \u00e7ok eski olmas\u0131yla, devrimcinin \u00f6zg\u00fcnl\u00fc\u011f\u00fc ise \u00e7ok gen\u00e7 olmas\u0131yla karakterize edilir. Bu a\u00e7\u0131dan bak\u0131ld\u0131\u011f\u0131nda devrimcilerimiz epey ya\u015fl\u0131 g\u00f6r\u00fcnmekte, buna kar\u015f\u0131l\u0131k muhafazak\u00e2rlar\u0131m\u0131z ise son derece gen\u00e7 g\u00f6r\u00fcnmektedirler.   <\/p>\n\n\n\n

Kapitalizm ko\u015fullar\u0131nda bireyler sosyal ve k\u00fclt\u00fcrel ili\u015fkileri demokratik bir \u015fekilde bi\u00e7imlendirilmesinden uzakla\u015fm\u0131\u015ft\u0131r. Belirlenemeyen g\u00fc\u00e7 ve mekanizmalar kar\u015f\u0131s\u0131nda insan kendisini \u00e7aresiz, edilgen ve anlams\u0131z hissetmektedir. Karl Jaspers\u2019in \u201cZaman\u0131n D\u00fc\u015f\u00fcnsel Durumu<\/em>\u201d adl\u0131 kitab\u0131nda belirtti\u011fi \u201c\u00e7aresizli\u011fin \u00f6zg\u00fcn duygusu\u201d b\u00fcy\u00fck \u00f6l\u00e7\u00fcde \u201cmuhafazak\u00e2r devrimci duygu evreni\u201dni olu\u015fturmaktad\u0131r. \u0130nsan bug\u00fcn olaylar\u0131n ak\u0131\u015f\u0131na mahk\u00fbm bir varl\u0131\u011fa indirgenmi\u015ftir. B\u00f6yle bir duygu ortam\u0131nda muhafazak\u00e2r direni\u015f co\u015fkulu bir d\u00f6n\u00fc\u015f\u00fcm olas\u0131l\u0131\u011f\u0131na d\u00f6n\u00fc\u015fmektedir. Nihilist zamanlarda insanlar kendi hayat\u0131na anlam y\u00fckleyen yeni \u201cger\u00e7eklik\u201d in\u015falar\u0131na y\u00f6nelirler. Liberal ve sosyalist devrimler insan\u0131 nihilizme iterek onu karars\u0131zla\u015ft\u0131rm\u0131\u015flard\u0131r. G\u00fcn\u00fcm\u00fcz insanlar\u0131 karars\u0131zd\u0131rlar. Mutlak bir \u015fimdinin ge\u00e7ici dalgalar\u0131 i\u00e7inde yitip gitmektedirler. Muhafazak\u00e2r devrimler karar zamanlar\u0131n\u0131 yeniden egemen k\u0131lmak arzusundad\u0131r. \u015e\u00fcphecilik ve ele\u015ftirellik uzak azim ve eyleme sahip yeni iktidar elitlerinin olu\u015fturulmas\u0131na y\u00f6nelmektedirler. Karar verecek, belirleyecek ve y\u00f6nlendirecek yeni bir iradenin olu\u015fturulmas\u0131 ama\u00e7lanmaktad\u0131r.\u00a0<\/p>\n\n\n\n

Muhafazak\u00e2r Devrimcilik de bir t\u00fcr nihilizm de\u011fil midir? <\/em><\/strong><\/p>\n\n\n

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Edmund Burke<\/figcaption><\/figure>\n<\/div>\n\n\n

\u00d6ncelikle muhafazak\u00e2rl\u0131k kesinlikle radikal de\u011fi\u015fiklikler talep etme ve bunu ger\u00e7ekle\u015ftirme konusundaki bir yetersizlik de\u011fildir. Edmund Burke\u2019e at\u0131fla iki devrimi birbirinden ay\u0131rt edebiliriz: Bir yanda kimsenin deneyimlemedi\u011fi belirsiz bir gelecek u\u011fruna g\u00fcn\u00fcm\u00fcz\u00fcn mutlak olumsuzlanmas\u0131n\u0131 talep edenlerin devrimi bir yanda bast\u0131r\u0131lm\u0131\u015f ve yerinden edilmi\u015f olan\u0131 yeniden kurmak isteyenlerin devrimi. \u0130lki negatif diyalektik i\u00e7inde ger\u00e7ekle\u015ftirilen ilerici devrimlerdir. Bu devrimler bug\u00fcnden hayal bile edilemeyecek kadar alternatif bir yar\u0131n u\u011fruna bug\u00fcn\u00fc olumsuzlayan devrimlerdir. \u0130kincisi ise muhafazak\u00e2r devrimleri tan\u0131mlar. Daha \u00f6nce orada olan ve bizden al\u0131nan ger\u00e7ekli\u011fin ve anlam\u0131n yeniden meydana \u00e7\u0131kar\u0131lmas\u0131 \u00e7al\u0131\u015fmas\u0131d\u0131r. \u0130deolojik ve \u00fctopik olmayan bu devrimler d\u00fcnyan\u0131n her zamankinden daha fazla ihtiya\u00e7 duydu\u011fu devrimler olarak \u00f6ne \u00e7\u0131kmaktad\u0131r. <\/p>\n\n\n\n

Muhafazak\u00e2r devrimci ebedi olan\u0131n bak\u0131\u015f a\u00e7\u0131s\u0131ndan yeni ko\u015fullar\u0131 yaratmak i\u00e7in \u00e7abalar. O nihilist devrimciden farkl\u0131d\u0131r. Muhafazak\u00e2r devrimci d\u00fczen ad\u0131na y\u0131k\u0131m talep etmektedir. Mutlak y\u0131k\u0131m anlam\u0131nda devrim onun i\u00e7sel ere\u011fi de\u011fildir. Muhafazak\u00e2r devrimci sol nihilizmde oldu\u011fu gibi olumsuzlamay\u0131 d\u00fcnya g\u00f6r\u00fc\u015f\u00fc seviyesine y\u00fckseltmez, aksine o d\u00fcnya g\u00f6r\u00fc\u015f\u00fc ad\u0131na var olan\u0131 olumsuzlar. D\u00fczene kar\u015f\u0131 devrim de\u011fil, yeni bir d\u00fczen ad\u0131na devrimci sava\u015f verilmesi gerekti\u011fini d\u00fc\u015f\u00fcn\u00fcr. Mevcut ko\u015fullar\u0131n y\u0131k\u0131lmas\u0131n\u0131 (devrimci yan) ve muhafaza edilecek de\u011ferlerin yeniden yarat\u0131lmalar\u0131n\u0131 talep eder (korumac\u0131 yan). Koruma ile yarat\u0131c\u0131 y\u00f6n\u00fcn birle\u015ftirilmesidir. Muhafazak\u00e2r devrimciler ilerici devrimciler gibi yeni fikirler\/de\u011ferler yaratmazlar, zaten gizil olarak var olan de\u011ferleri g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kar\u0131rlar. K\u00fclt\u00fcrel belle\u011fin ve benli\u011fimizin gizli sakl\u0131 ar\u015fivlerine iner ve orada var olanlar\u0131 yeniden i\u015fler ve onlar\u0131 kullan\u0131labilir ve ya\u015fanabilir hakikatlere d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. Ar\u015fivdeki gizli sakl\u0131 hakikati g\u00fcn \u0131\u015f\u0131\u011f\u0131na \u00e7\u0131kararak hayata geri kazand\u0131r\u0131r. Bu nedenle her zaman ge\u00e7erli olan ama modern devrimler taraf\u0131ndan g\u00f6m\u00fclm\u00fc\u015f, m\u00fczele\u015ftirilmi\u015f, ar\u015fivlenmi\u015f olan\u0131n ortaya \u00e7\u0131kar\u0131lmas\u0131d\u0131r.<\/p>\n\n\n\n

Bu soruyu Mohler\u2019e de d\u00f6nerek cevaplayabiliriz. Mohler nihilizmi \u00fc\u00e7 bi\u00e7im olarak ele al\u0131yor: Bat\u0131 Avrupa\u2019da, Fransa\u2019da ortaya \u00e7\u0131kan bi\u00e7imi (\u201cjakoben devrimciler\u201d), Rusya\u2019da ortaya \u00e7\u0131kan ikinci bi\u00e7im (\u201cbol\u015fevik devrimciler\u201d) ve Almanya\u2019da ortaya \u00e7\u0131kan muhafazak\u00e2r devrimci Alman bi\u00e7imi. B\u00fct\u00fcn bu fig\u00fcrler y\u0131k\u0131mdan ge\u00e7i\u015fi tutkuyla onaylamaktad\u0131rlar. Ancak Alman nihilizminde, J\u00fcnger\u2019in \u201cPrusyal\u0131 Anar\u015fizm\u201d form\u00fcl\u00fcnde ay\u0131rt edici ba\u015fka bir y\u00f6ne i\u015faret eder. Bu ifadede \u201canar\u015fist\u201d y\u00f6n t\u00fcm d\u00fczenin enkaza d\u00f6nd\u00fc\u011f\u00fc bir zaman\u0131n kaos ve y\u0131k\u0131c\u0131l\u0131\u011f\u0131na i\u015faret eder. Kemikle\u015fmi\u015f ve k\u00f6hnemi\u015f eski d\u00fczen y\u0131k\u0131lmal\u0131d\u0131r. Yeniden do\u011fu\u015fa giden tek yol olarak y\u0131k\u0131m s\u00fcreci onaylan\u0131r. Bu ifadenin \u201cPrusyal\u0131\u201d taraf\u0131 ise y\u0131k\u0131m\u0131n kendi i\u00e7inde bir ama\u00e7 olmad\u0131\u011f\u0131n\u0131 vurgular. Ya\u015fam d\u00fcnyas\u0131 yeni bir hiyerar\u015fi i\u00e7in temizlenmelidir. Nietzsche\u2019nin \u201cBen bir insan de\u011filim, dinamitim.\u201d s\u00f6z\u00fcndeki dinamitler, patlay\u0131c\u0131lar yeni bir d\u00fczenin in\u015fas\u0131 i\u00e7in kullan\u0131lmal\u0131d\u0131r. Prusyal\u0131 anar\u015fist hiyerar\u015fi i\u00e7in kaosu, normal hal i\u00e7in ola\u011fan\u00fcst\u00fc hali arzular. Onun i\u00e7in y\u0131k\u0131m kurtulu\u015fa giden tek yoldur. Y\u0131kmadan yap\u0131lamaz. Y\u0131k\u0131m yarat\u0131ma d\u00f6n\u00fc\u015f\u00fcr. Alman nihilisti yolun sonunda \u201cd\u00f6n\u00fc\u015f\u201d\u00fc g\u00f6r\u00fcr. \u00d6rne\u011fin b\u00f6yle bir m\u00fccadelede \u015fiir de geri d\u00f6n\u00fc\u015f\u00fcm\u00fcn tek \u00e7a\u011fr\u0131s\u0131 haline gelir. <\/p>\n\n\n\n

G\u00fcn\u00fcm\u00fczde muhafazak\u00e2r devrimcilik tart\u0131\u015fmalar\u0131 neden \u00f6n plana \u00e7\u0131kmaya ba\u015flad\u0131?<\/em><\/strong><\/p>\n\n\n\n

Bug\u00fcn d\u00fcnyan\u0131n pek \u00e7ok b\u00f6lgesinde muhafazak\u00e2r devrim aray\u0131\u015flar\u0131 g\u00fcndemde. D\u00fcnya \u00e7ap\u0131nda bir muhafazak\u00e2r devrim dalgas\u0131 kendisini hissettiriyor. Muhafazak\u00e2r devrimci entelekt\u00fceller post-liberal \u00e7a\u011fda giderek \u00f6n plana \u00e7\u0131k\u0131yorlar. Weimar d\u00f6nemindeki muhafazak\u00e2r devrimci entelekt\u00fcellerin fikirleri bug\u00fcn sa\u011fdan ve soldan pek \u00e7ok ki\u015fi taraf\u0131ndan okunuyor. G\u00fcn\u00fcm\u00fcz solu Lenin\u2019den daha \u00e7ok Carl Schmitt\u2019i okuyor. \u0130kinci D\u00fcnya Sava\u015f\u0131\u2019ndan sonra entelekt\u00fcel merkezlerden d\u0131\u015flanan entelekt\u00fceller kanonikle\u015fmeye ba\u015flad\u0131. \u00d6rne\u011fin Ernst J\u00fcnger\u2019in eserleri art\u0131k klasik olarak g\u00f6r\u00fcl\u00fcyor. D\u00fcnyan\u0131n pek \u00e7ok yerinde liberal-demokratik-h\u00fcmanist entelekt\u00fcellerin ve onlar\u0131n politik vizyonlar\u0131n\u0131n yerini milliyet\u00e7i-muhafazak\u00e2r entelekt\u00fceller al\u0131yor. Devletler, milletler ya da halklar \u201cmetafizik kaderleri\u201d oldu\u011fu fikrine geri d\u00f6n\u00fcyorlar. Liberalizmin ve t\u00fcketim toplumunun egoizmleri kar\u015f\u0131s\u0131nda insanlar kendilerini yeniden \u201cmetafizik kader topluluklar\u0131\u201d olarak d\u00fc\u015f\u00fcnmenin yollar\u0131n\u0131 ar\u0131yorlar. \u201cD\u00fczene D\u00f6n\u00fc\u015f\u201d d\u00fcnyan\u0131n pek \u00e7ok \u00fclkesinde kitleleri harekete ge\u00e7iren etkileyici \u00e7a\u011fr\u0131 olmaya ba\u015flad\u0131. Bug\u00fcn daha \u00e7ok insan tercihlerin etkisinden uzakla\u015fmak ve yeniden kader fikrinin b\u00fcy\u00fcl\u00fc ger\u00e7ekli\u011fine d\u00f6n\u00fc\u015f yapmaya y\u00f6neliyor. \u201cTesad\u00fcfi insan\u201d olmaktan \u00e7\u0131karak “kader insan\u0131\u201d olmak niyetindeler. Egemen olmasa bile bu t\u00fcrden y\u00f6nelimler vard\u0131r. \u0130nsan\u0131n kader fikrinden en \u00e7ok uzakla\u015ft\u0131\u011f\u0131 sosyal refah toplumlar\u0131n\u0131n \u00e7\u00f6k\u00fc\u015f\u00fcnden sonra bu y\u00f6neli\u015flerin olmas\u0131 da anlaml\u0131 olsa gerektir. <\/p>\n\n\n\n

Muhafazak\u00e2r devrimcilik, muhafazak\u00e2rlar ile liberaller aras\u0131ndaki ili\u015fkilerin bozuldu\u011fu, muhafazak\u00e2rlar\u0131n anti-liberal bir e\u011filime sahip olmaya ba\u015flad\u0131klar\u0131 d\u00f6nemlerin tutumudur. \u00d6ncelikle \u015funu iyi tespit etmek gerekiyor. \u0130kinci D\u00fcnya Sava\u015f\u0131 sonras\u0131nda liberalizmle muhafazak\u00e2rl\u0131k aras\u0131nda kurulan siyasal ve stratejik birli\u011fin (tarihsel blok) son otuz y\u0131lda da\u011f\u0131ld\u0131\u011f\u0131, \u00f6zellikle de so\u011fuk sava\u015f\u0131n sona ermesinden sonra muhafazak\u00e2rl\u0131\u011f\u0131n kendisini anti-liberal bir temelde yeniden form\u00fcle etti\u011fi g\u00f6r\u00fclmektedir. \u201cMuhafazak\u00e2r demokrasi\u201d ak\u0131m\u0131, fa\u015fizm sonras\u0131 d\u00f6nemde gerek Bat\u0131 Avrupa\u2019da gerekse de modernle\u015fmekte olan \u00fclkelerde yeni bir d\u00fczenin yarat\u0131lmas\u0131nda etkin roller \u00fcstlendi. Bu evrede, \u201cmuhafazak\u00e2r demokrat\u201d bir kimli\u011fin in\u015fas\u0131yla sa\u011f partiler merkeze \u00e7ekildi ve parlamenter demokratik bir d\u00fczen kuruldu. Ancak yeni durumda \u201cmuhafazak\u00e2r demokrat\u201d ya da \u201cliberal muhafazak\u00e2rl\u0131k\u201d gibi kendisini merkezde konumland\u0131ran siyasal fikir ve hareketler geriledi. K\u0131sacas\u0131 bug\u00fcn i\u00e7in hem post-fa\u015fist d\u00f6nemde kurulan muhafazak\u00e2rl\u0131k ile siyasal liberalizm aras\u0131nda ideolojik ittifak hem de neo-liberalizm ile yeni muhafazak\u00e2rl\u0131k aras\u0131ndaki ideolojik ittifaklar \u00e7\u00f6km\u00fc\u015ft\u00fcr. \u00d6zellikle g\u00fcn\u00fcm\u00fcz bat\u0131 d\u00fcnyas\u0131nda bir muhafazak\u00e2r\u0131n liberalizmin ekonomik, politik ve ideolojik bi\u00e7imlerini savunmas\u0131 giderek g\u00fc\u00e7le\u015fti. Liberalizm yeniden sorgulanmaya ba\u015flad\u0131. Fa\u015fizm sonras\u0131 d\u00f6nemde \u00e7\u00f6z\u00fcm olarak g\u00f6r\u00fcnen fikirler, de\u011ferler ve kurumlar bug\u00fcn i\u00e7in sorun olarak g\u00f6r\u00fcl\u00fcyor. Kant\u00e7\u0131 bir politik k\u00fclt\u00fcr\u00fcn varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmesi art\u0131k zor g\u00f6r\u00fcn\u00fcyor. Liberal kurumlar\u0131 var eden de\u011ferler ve dayan\u0131\u015fmalar sars\u0131ld\u0131. \u0130nsanlar bug\u00fcn i\u00e7in birbirlerinden \u201ctemeller\u201d konusunda ayr\u0131\u015f\u0131yorlar. Richard Rorty gibi temelcilik kar\u015f\u0131t\u0131 entelekt\u00fcellerin ironisinden yeni bir dayan\u0131\u015fman\u0131n \u00f6rg\u00fctlenmesi bana imk\u00e2ns\u0131z g\u00f6r\u00fcn\u00fcyor. <\/p>\n\n\n\n

Yeni d\u00f6nemin bir \u00f6zelli\u011fi \u201cd\u00fcnya g\u00f6r\u00fc\u015f\u00fc\u201d kavram\u0131na yeniden geri d\u00f6n\u00fcl\u00fcyor olmas\u0131d\u0131r. \u0130deolojiler \u00e7a\u011f\u0131 geriledi, d\u00fcnya g\u00f6r\u00fc\u015fleri yeniden sahnede. Politik sahne sa\u011f ya da sola g\u00f6re de\u011fil de d\u00fcnya g\u00f6r\u00fc\u015flerine g\u00f6re yeniden \u015fekilleniyor. \u0130deolojiler de kendilerini d\u00fcnya g\u00f6r\u00fc\u015fleri m\u00fccadelelerine g\u00f6re yeniden form\u00fcle etmek durumunda kal\u0131yorlar. Giderek artan bir oranda art\u0131k \u00e7a\u011f\u0131m\u0131z post-liberal bir \u00e7a\u011f. Post-fa\u015fist d\u00f6nemde muhafazak\u00e2rl\u0131\u011f\u0131n ald\u0131\u011f\u0131 bi\u00e7imleri g\u00f6rd\u00fck. G\u00fcn\u00fcm\u00fcz\u00fcn \u00f6nemli politik sorusu post-liberal d\u00f6nemde muhafazak\u00e2rl\u0131\u011f\u0131n alaca\u011f\u0131 bi\u00e7imlerdir. Liberal d\u00fczenlerin sa\u011f taraf\u0131ndan alt edilmeye \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131 ilgin\u00e7 zamanlarday\u0131z. Soldan devrimlerin b\u00fct\u00fcn yak\u0131tlar\u0131n\u0131 yitirdi\u011fi d\u00f6nemde sa\u011fdan devrim aray\u0131\u015flar\u0131 kendilerini hissettirmeye ba\u015flam\u0131\u015ft\u0131r. Post-liberal d\u00f6nemde yeni bir muhafazak\u00e2rl\u0131k bi\u00e7imi ortaya \u00e7\u0131k\u0131yor. Bir zamanlar\u0131n s\u00fcrg\u00fcn edilmi\u015f yazarlar\u0131n fikirlerine yeniden d\u00f6n\u00fclmeye ba\u015flamas\u0131 bunun bir yans\u0131mas\u0131 oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorum. Bir zamanlar kapanan tart\u0131\u015fmalar yeniden a\u00e7\u0131l\u0131yor. Muhafazak\u00e2rlar art\u0131k liberal kurumlar\u0131 sadece y\u00f6netmek ve ele ge\u00e7irmek istemiyorlar, onlar\u0131 yeniden tan\u0131mlamak ve d\u00f6n\u00fc\u015ft\u00fcrmek istiyorlar. 1960\u2019larda gen\u00e7 olmak solcu olmakt\u0131. Bug\u00fcn gen\u00e7 olan, kar\u015f\u0131-k\u00fclt\u00fcr\u00fc temsil eden ve geleneksel g\u00f6r\u00fc\u015fleri reddeden, stat\u00fckocu olmayan muhafazak\u00e2rlar. Gen\u00e7 muhafazak\u00e2rlar kendi politik eylemlerine teorik temel aray\u0131\u015f\u0131 i\u00e7indeler. Bug\u00fcn muhafazak\u00e2r d\u00fc\u015f\u00fcncede bir devrim ya\u015fan\u0131yor. \u201cMuhafazak\u00e2r devrimcilik\u201d olarak adland\u0131rd\u0131\u011f\u0131m\u0131z muhafazak\u00e2r d\u00fc\u015f\u00fcncede ya\u015fanan devrimci d\u00f6n\u00fc\u015f\u00fcmler k\u00fclt\u00fcrel, politik ve ekonomik ya\u015fam bi\u00e7imlerini d\u00f6n\u00fc\u015ft\u00fcrmeye aday. Muhafazak\u00e2r devrimcilik politik do\u011fruculu\u011fa, iptal k\u00fclt\u00fcr\u00fcne ve woke hareketlere kar\u015f\u0131 bir yakla\u015f\u0131m bi\u00e7imine b\u00fcr\u00fcnd\u00fc. Bu \u00fc\u00e7 harekete kar\u015f\u0131 yeni bir politik felsefe olarak \u00f6ne \u00e7\u0131k\u0131yor. Asl\u0131nda ilgin\u00e7 olan nokta bence devrimci muhafazak\u00e2rl\u0131\u011f\u0131n giderek politik sa\u011f\u0131n egemen politik felsefesine d\u00f6n\u00fc\u015f\u00fcyor olmas\u0131d\u0131r. \u0130nsanlar giderek daha fazla anne-babalar\u0131n\u0131n, dede ve ninelerinin, k\u0131sacas\u0131 \u00f6nceki nesillere ait olan kesinli\u011fi yeniden kazanabilecekleri devrimlere y\u00f6neliyorlar. <\/p>\n\n\n\n

Muhafazak\u00e2r devrim d\u00fc\u015f\u00fcncesinin T\u00fcrkiye\u2019deki kar\u015f\u0131l\u0131\u011f\u0131 nedir? <\/em><\/strong><\/p>\n\n\n

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Sezai Karako\u00e7<\/figcaption><\/figure>\n<\/div>\n\n\n

Muhafazak\u00e2r devrim kavram\u0131 Almanya\u2019n\u0131n 1920\u2019lerine damgas\u0131n\u0131 vuran k\u00fclt\u00fcrel hareketleri tan\u0131mlamak i\u00e7in kullanm\u0131\u015ft\u0131r. Bu itibarla muhafazak\u00e2r devrim politik hareketlere dair bir kategori olmaktan ziyade belli entelekt\u00fcel hareketleri saptamak i\u00e7in kullan\u0131lmaktad\u0131r. Muhafazak\u00e2r devrimcilik Schlegel\u2019in tabiriyle \u201cb\u00fcy\u00fck yeniden gen\u00e7le\u015fme s\u00fcreci\u201ddir. Kendi k\u00f6klerine d\u00f6nerek yorgun ve ya\u015fl\u0131 d\u00fc\u015fm\u00fc\u015f bir milletin yeniden \u00e7i\u00e7ek a\u00e7mas\u0131d\u0131r. \u00c7orak \u00fclke olma ger\u00e7e\u011finden \u00e7\u0131karak k\u00fclt\u00fcr\u00fcn yeniden \u00e7i\u00e7eklenmesidir. Muhafazak\u00e2r devrim modernite ve ayd\u0131nlanmaya kar\u015f\u0131 \u00e7\u0131kan k\u00fclt\u00fcrel yenilenme hareketidir. Modernite ve ayd\u0131nlanmac\u0131 fikirlere kar\u015f\u0131 \u00e7\u0131kan entelekt\u00fceller kurtulu\u015fu entelekt\u00fcel ve manevi yenilenme fikrinde bulmu\u015flard\u0131r. \u00dclkemizdeki muhafazak\u00e2r devrim esasen e\u011fitimli ta\u015fral\u0131lar\u0131n k\u00fclt\u00fcrel hareketidir. Bu a\u00e7\u0131dan ben Nurettin Top\u00e7u, Necip Faz\u0131l K\u0131sak\u00fcrek ve Sezai Karako\u00e7 gibi isimlerin temsil etti\u011fi entelekt\u00fcel-k\u00fclt\u00fcrel hareketi muhafazak\u00e2r devrimcili\u011fin temel motiflerine sahip oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorum. Kemalizm\u2019in eskatolojik devrimi kar\u015f\u0131s\u0131nda Necip Faz\u0131l, Nurettin Top\u00e7u, Sezai Karako\u00e7 gibi isimlerde g\u00f6rd\u00fc\u011f\u00fcm\u00fcz \u201cr\u00f6nesans\u201d vurgular\u0131 muhafazak\u00e2r devrimci bir y\u00f6nelimin ifadesidir. Bu isimler kanaatimce \u201cmuhafazak\u00e2r devrim\u201d beklentisinin en ate\u015fli, co\u015fkulu, inan\u00e7l\u0131 temsilcileri aras\u0131ndad\u0131r. Onlar yeni evlerinde sessiz kirac\u0131lar gibi oturmay\u0131 reddeden ve ya\u015famak i\u00e7in sava\u015fmak gerekti\u011fini d\u00fc\u015f\u00fcnen ku\u015faklard\u0131. Gev\u015feyen ve \u00e7\u00fcr\u00fcm\u00fc\u015f zemin yerine sa\u011flam temeller arad\u0131lar. Nurettin Top\u00e7u\u2019nun metafizik isyan\u0131nda, Necip Faz\u0131l\u2019\u0131n timotik enerjisinde ve Karako\u00e7\u2019un dirili\u015f d\u00fc\u015f\u00fcncesinde bu y\u00f6neli\u015fler belirgindir. Yeni bir perspektiften \u201cvarl\u0131\u011f\u0131n kamusal yorumu\u201dnu geli\u015ftirmi\u015f, Bat\u0131l\u0131la\u015fma ve modernle\u015fmenin ortaya \u00e7\u0131kard\u0131\u011f\u0131 sorunlar\u0131 k\u00fclt\u00fcrel ele\u015ftiriye tabi tutmu\u015f yazarlar yeni bir kamusal tart\u0131\u015fma ekseni yaratm\u0131\u015flard\u0131r. \u00d6zellikle Necip Faz\u0131l K\u0131sak\u00fcrek ve Sezai Karako\u00e7 da edebiyat\u0131n, estetik ba\u015fkald\u0131r\u0131n\u0131n siyasal bir muhalefet bi\u00e7imine nas\u0131l d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcn\u00fc izlemek dikkat \u00e7ekicidir. Necip Faz\u0131l K\u0131sak\u00fcrek ve Sezai Karako\u00e7\u2019un ele\u015ftirileri poetika yoluyla (ilerici) k\u00fclt\u00fcr devrimlerine muhalefettir. Bu \u00f6rneklerde edebiyat\u0131n devrimci kurtulu\u015f projelerinin bir arac\u0131 haline gelmesi ve kimlik \u015fuurunun bir par\u00e7as\u0131 olmas\u0131 kayda de\u011ferdir. \u00d6rne\u011fin Karako\u00e7\u2019un \u201cG\u00f6k G\u00fcr\u00fclt\u00fcs\u00fc\u201d \u015fiiri sakin ve ayd\u0131nlanm\u0131\u015f g\u00f6ky\u00fcz\u00fcnde, ilerici devrimlerin sembolik evreninde, \u00e7akan bir \u015fim\u015fek gibidir. G\u00f6k g\u00fcr\u00fclt\u00fcleri daima bir zaman\u0131n biti\u015fini, zaman de\u011fi\u015fimini, yeni bir zaman\u0131n ba\u015flang\u0131c\u0131n\u0131 temsil eder. \u201cDevrim\u201din zaman\u0131 bitmekte, \u201cDirili\u015f\u201din zaman\u0131n\u0131 ba\u015flatmaktad\u0131r. Yeni T\u00fcrkiye\u2019nin ilk uyan\u0131\u015f\u0131 buradad\u0131r. Burada ge\u00e7ici bir g\u00f6r\u00fcn\u00fcm\u00fcn ard\u0131ndan ebedi olan\u0131n hakikatine ge\u00e7i\u015f iradesinin ate\u015fli tutkular\u0131na \u015fahit oluruz. Muhafazak\u00e2r devrim, devrimde devrimdir. Y\u00fcr\u00fcrl\u00fckte olan devrimci geleneklerde bir devrim ger\u00e7ekle\u015ftirmi\u015ftir. Bu anlamda muhafazak\u00e2r devrim Necip Faz\u0131l\u2019\u0131n tabiriyle devrimi devirecek olan bir devrimdir. Yani ruhun madde \u00fczerindeki zaferidir. Maddenin ruhun \u00fczerindeki egemenli\u011fine son veren maddeyi ruhun ikincil arac\u0131na indirgeyen ruhsal bir devrim fikridir. <\/p>\n\n\n\n

Muhafazak\u00e2r devrimci tahayy\u00fcl\u00fcn en iyi metaforu bana g\u00f6re \u201cdirili\u015f\u201dtir. \u0130lerleme yerine geri d\u00f6n\u00fc\u015f fikrini koyar. Karako\u00e7\u2019un \u201cDevrim de\u011fil Dirili\u015f\u201d slogan\u0131 da esasen T\u00fcrkiye\u2019nin b\u00fcy\u00fck yol ayr\u0131m\u0131n\u0131 iyi anlat\u0131r. \u201cDevrim\u2019in T\u00fcrkiyesi\u201d ile \u201cDirili\u015f\u2019in T\u00fcrkiyesi\u201d birbirine kar\u015f\u0131t konumlan\u0131r. Ya k\u00f6klerinden koparak \u00f6zg\u00fcrl\u00fck\u00e7\u00fc bir devrimcili\u011fe yaslan\u0131lacakt\u0131r ya da k\u00f6klerine yeniden d\u00f6nerek gelecek fethedilecektir. Bu isimlerin temsil etti\u011fi k\u00fclt\u00fcrel hareket en nihayetinde k\u00f6klere d\u00f6n\u00fc\u015f, kendine d\u00f6n\u00fc\u015f, eve d\u00f6n\u00fc\u015f hareketidir. Kurtulu\u015fu \u00e7a\u011fda\u015f de\u011ferlere teslimiyette bulan ilerici-devrimci kadrolara kar\u015f\u0131 kurtulu\u015fu kendi varolu\u015funu kuran de\u011ferlerde bulan muhafazak\u00e2r devrimciler, Tanr\u0131\u2019n\u0131n \u00f6l\u00fcm\u00fcn\u00fc kabullenmek yerine Tanr\u0131\u2019ya yaslanarak yeniden bir dirili\u015f ba\u015flatma hamlesi ama\u00e7lam\u0131\u015flard\u0131r. Devrime kar\u015f\u0131 ileri s\u00fcr\u00fclen Dirili\u015f fikri, sek\u00fcler devrimler kar\u015f\u0131s\u0131nda T\u00fcrkiye ger\u00e7ekli\u011fini hala M\u00fcsl\u00fcman kimli\u011finde \u0131srar etmek anlam\u0131na gelmi\u015ftir. Onlar devrime reformla de\u011fil ancak dirili\u015fle kar\u015f\u0131 konulabilece\u011fini ifade ettiler. Yeni bi\u00e7imlerin soyutlamalar yoluyla de\u011fil kendine \u00f6zg\u00fc k\u00f6klerin \u00fczerinden y\u00fckselebilece\u011fini ileri s\u00fcrd\u00fcler. Korunmaya de\u011fer olan ilkelerin alt\u0131n\u0131 \u00e7izdiklerinde bundan hi\u00e7bir \u015fekilde basit\u00e7e devrim \u00f6ncesi ko\u015fullar\u0131 d\u00f6nmeyi kastetmediler. \u201cManevi yeniden do\u011fu\u015f\u201d aray\u0131\u015flar\u0131 itibariyle muhafazak\u00e2r reformculardan ayr\u0131lmaktad\u0131rlar. Muhafazak\u00e2r devrim ge\u00e7mi\u015fin aynen taklidi veya anakronik bir \u015fekilde yeniden canland\u0131r\u0131lmas\u0131 anlam\u0131na gelmemektedir. \u00c7\u00fcnk\u00fc varis olmak epigon olmak anlam\u0131na gelmez. Bu entelekt\u00fceller gelene\u011fin \u00f6l\u00fcm\u00fcn\u00fc sinik bir tutumla kar\u015f\u0131lamak ya da ge\u00e7mi\u015fe tutunan banal ve basit bir reaksiyonerlik yerine gelene\u011fin i\u00e7indeki ebedi hakikatlere yaslanarak gelene\u011fin gelecekte yeniden kurulmas\u0131n\u0131 hedeflemi\u015flerdir. Reaksiyonerlikten farkl\u0131 olarak devrimcilik yeni bi\u00e7imler yaratma kabiliyetini anlat\u0131r. Bat\u0131 kar\u015f\u0131s\u0131ndaki yenilgi durumu \u00f6z\u00fcn kayb\u0131 de\u011fildi, bi\u00e7imin kayb\u0131yd\u0131 ve yeni bi\u00e7imler mutlaka yarat\u0131lmal\u0131yd\u0131. Muhafazak\u00e2r devrimci, Karako\u00e7\u2019un tabiriyle dirili\u015f\u00e7i, bu tan\u0131mlamada sonland\u0131r\u0131lm\u0131\u015f bir k\u00fclt\u00fcr ve gelene\u011fin k\u00f6klerine y\u00f6nelir. Art\u0131k devrimci alt\u00fcst olu\u015f geri d\u00f6n\u00fc\u015fle, dirili\u015fle sonlanacakt\u0131r. Devrim ileriye do\u011fru bir s\u0131\u00e7rama olmaktan \u00e7\u0131karak \u201cd\u00f6n\u00fc\u015f\u201de d\u00f6n\u00fc\u015fm\u00fc\u015ft\u00fcr. \u201cDevrim\u201d kelimesi de b\u00f6ylece kendi k\u00f6kendeki anlam\u0131na, yani \u00f6z\u00fcn ilk haline geri d\u00f6nm\u00fc\u015ft\u00fcr. Ba\u015flang\u0131\u00e7ta devrim geriye d\u00f6n\u00fc\u015f, \u00f6nceki bir durumun yeniden dirili\u015fi anlam\u0131na geliyordu. Bu geriye d\u00f6n\u00fc\u015f \u00e7a\u011fr\u0131s\u0131 T\u00fcrk toplumunun ba\u011fr\u0131nda yer alan y\u00fczy\u0131llar\u0131n miras\u0131na at\u0131fta bulunur. Bu miras kendi benli\u011fini \u0130sl\u00e2m\u2019da bulan bir toplum anlay\u0131\u015f\u0131d\u0131r. Bu devrim, y\u0131pranan, da\u011f\u0131lan, y\u0131k\u0131lan bu y\u00fcce benlik ki\u015finin kendi k\u00f6kenine d\u00f6n\u00fc\u015f\u00fcd\u00fcr. \u0130nsan bu idrakte bir \u201chomo revolvens\u201dtir. Dirili\u015f ebedi ilkelere d\u00f6n\u00fc\u015ft\u00fcr. K\u0131sacas\u0131 muhafazak\u00e2r devrim \u201coldu\u011fun ki\u015fiye d\u00f6n\u00fc\u015f\u201d\u00fc hedeflemektedir. Muhafazak\u00e2r devrimci \u201ckalbine d\u00f6nmek isteyen\u201d ki\u015fidir. Bu itibarla muhafazak\u00e2r devrim hareketi Yahya Kemal\u2019in tabiriyle \u201cb\u00fcy\u00fck tarihi \u00e7izgiye d\u00f6nmek\u201dtir. Her hakiki devrimin ger\u00e7ek sonucu ki\u015finin kendi karakterini kazanmas\u0131ndan ba\u015fka bir \u015fey de\u011fildir. Var olan ko\u015fullar\u0131 ortadan kald\u0131rma \u00e7abas\u0131n\u0131n ard\u0131nda kendi ko\u015fulsuz ger\u00e7eklik katman\u0131na kavu\u015fma iste\u011fi yatar.\u00a0<\/p>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

H\u00fcseyin Etil, \u0130smet \u00d6zel ve Partizan Kitab\u0131 ile T\u00fcrk fikir d\u00fcnyas\u0131na \u00f6nemli bir katk\u0131 sundu. T\u00fcrk solu, polemoloji ve bir\u00e7ok kavram \u00fczerine yapt\u0131\u011f\u0131 konu\u015fmalar dikkat \u00e7ekici. Kendisiyle yapt\u0131\u011f\u0131m\u0131z sohbetlerde Ernst J\u00fcnger ve Abd\u00fclkadir es-Sufi aras\u0131ndaki entelekt\u00fcel ili\u015fki \u00fczerine konu\u015ftu\u011fumda, ilgimi muhafazak\u00e2r devrimcilik ve onun temsilcilerine y\u00f6nlendiren ki\u015fi oldu. T\u00fcm bu s\u00fcre\u00e7lerde deste\u011fini ve g\u00f6r\u00fc\u015flerini benden… Continue reading →<\/span><\/a><\/span><\/p>\n","protected":false},"author":1,"featured_media":2730,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[58,1],"tags":[],"class_list":["post-2729","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gorus","category-roportajlar"],"yoast_head":"\nH\u00fcseyin Etil: Muhafazak\u00e2r devrimcilik, k\u00f6klerine d\u00f6nerek yorgun ve ya\u015fl\u0131 d\u00fc\u015fm\u00fc\u015f bir milletin \u201cb\u00fcy\u00fck yeniden gen\u00e7le\u015fme s\u00fcreci\u201dyle yeniden \u00e7i\u00e7ek a\u00e7mas\u0131d\u0131r - Eren Ye\u015filyurt<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/erenyesilyurt.com\/index.php\/2025\/10\/24\/huseyin-etil-muhafazakar-devrimcilik-koklerine-donerek-yorgun-ve-yasli-dusmus-bir-milletin-buyuk-yeniden-genclesme-sureciyle-yeniden-cicek-acmasidir-2\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"H\u00fcseyin Etil: Muhafazak\u00e2r devrimcilik, k\u00f6klerine d\u00f6nerek yorgun ve ya\u015fl\u0131 d\u00fc\u015fm\u00fc\u015f bir milletin \u201cb\u00fcy\u00fck yeniden gen\u00e7le\u015fme s\u00fcreci\u201dyle yeniden \u00e7i\u00e7ek a\u00e7mas\u0131d\u0131r - Eren Ye\u015filyurt\" \/>\n<meta property=\"og:description\" content=\"H\u00fcseyin Etil, \u0130smet \u00d6zel ve Partizan Kitab\u0131 ile T\u00fcrk fikir d\u00fcnyas\u0131na \u00f6nemli bir katk\u0131 sundu. T\u00fcrk solu, polemoloji ve bir\u00e7ok kavram \u00fczerine yapt\u0131\u011f\u0131 konu\u015fmalar dikkat \u00e7ekici. Kendisiyle yapt\u0131\u011f\u0131m\u0131z sohbetlerde Ernst J\u00fcnger ve Abd\u00fclkadir es-Sufi aras\u0131ndaki entelekt\u00fcel ili\u015fki \u00fczerine konu\u015ftu\u011fumda, ilgimi muhafazak\u00e2r devrimcilik ve onun temsilcilerine y\u00f6nlendiren ki\u015fi oldu. T\u00fcm bu s\u00fcre\u00e7lerde deste\u011fini ve g\u00f6r\u00fc\u015flerini benden... 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T\u00fcrk solu, polemoloji ve bir\u00e7ok kavram \u00fczerine yapt\u0131\u011f\u0131 konu\u015fmalar dikkat \u00e7ekici. Kendisiyle yapt\u0131\u011f\u0131m\u0131z sohbetlerde Ernst J\u00fcnger ve Abd\u00fclkadir es-Sufi aras\u0131ndaki entelekt\u00fcel ili\u015fki \u00fczerine konu\u015ftu\u011fumda, ilgimi muhafazak\u00e2r devrimcilik ve onun temsilcilerine y\u00f6nlendiren ki\u015fi oldu. T\u00fcm bu s\u00fcre\u00e7lerde deste\u011fini ve g\u00f6r\u00fc\u015flerini benden... 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