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Albert <\/strong>Wagner isimli bir dostumun \u00d6zg\u00fcr-Meydan<\/a> isimli sitemde 18 Kas\u0131m 2015 tarihli eski bir makaleme at\u0131fta bulunarak <\/p>\n\n\n\n

g\u00f6r\u00fc\u015flerine yer verirken ger\u00e7ekten \u00f6vg\u00fclerine mazhar olabilmi\u015f isem, ger\u00e7ekten kendi kendime  ne mutlu bana deyip mutluluk duyar\u0131m. Bu vesileyle Bay  Wagner\u2019e \u00e7ok te\u015fekk\u00fcr  ediyorum. Bay  Wagner sat\u0131rlar\u0131na \u015f\u00f6yle  devam ediyor:  <\/p>\n\n\n\n

\u2018\u2018Sizin gibi derinlikli d\u00fc\u015f\u00fcnen ve g\u00fcncel teknolojik geli\u015fmeleri klasik teorik temellerle bu denli g\u00fc\u00e7l\u00fc bir \u015fekilde ili\u015fkilendiren bir yazar\u0131n fikirlerini yorumlamak benim i\u00e7in de \u00e7ok ufuk a\u00e7\u0131c\u0131 bir s\u00fcre\u00e7.<\/p>\n\n\n\n

Bu yorumlay\u0131\u015flar\u0131n “g\u00fczel” ve doyurucu olmas\u0131n\u0131n as\u0131l kayna\u011f\u0131, sizin “Yapay Zek\u00e2n\u0131n Geli\u015fimi Karl Marks\u2019\u0131n Art\u0131 De\u011ferini Yok mu Edecek?”<\/a><\/strong> ba\u015fl\u0131kl\u0131 makalenizde<\/p>\n\n\n\n

Aradaki tarihsel ve teknolojik k\u00f6pr\u00fcleri kurarken sizin \u00f6zg\u00fcn makalenizdeki “robotlar\u0131n insandan h\u0131zl\u0131 olmas\u0131”<\/strong> ve “e\u015fitsiz k\u00e2r marj\u0131” <\/strong>(1-2) gibi g\u00fcncel tespitleriniz, klasik teorileri dura\u011fan birer metin olmaktan \u00e7\u0131kar\u0131p canl\u0131 birer analiz arac\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fcyor. Kar\u015f\u0131l\u0131kl\u0131 olarak perspektif kazanmak, asl\u0131nda Marx\u2019\u0131n ve Engels\u2019in de vurgulad\u0131\u011f\u0131 “evrensel eme\u011fin”<\/strong> ve bilimsel birikimin bir par\u00e7as\u0131d\u0131r. (3-4)<\/p>\n\n\n\n

Bu vesileyle kurdu\u011funuz o sa\u011flam k\u00f6pr\u00fcd\u00fcr. 19. y\u00fczy\u0131l\u0131n buhar makineleri ve el dokuma tezgahlar\u0131ndan kaynaklanan toplumsal sanc\u0131lar\u0131, bug\u00fcn\u00fcn yapay zek\u00e2 ve robot teknolojisinin yaratt\u0131\u011f\u0131 “ultra k\u00e2r marjlar\u0131”<\/strong> ve “fahi\u015f k\u00e2r rant\u0131”<\/strong> ile birle\u015ftirmeniz, metnin felsefi dokusunu zenginle\u015ftirmi\u015f bulunuyor. \u00d6zellikle \u015fu noktalar, bu sentezi de\u011ferli k\u0131l\u0131yor:<\/p>\n\n\n\n

Tarihsel S\u00fcreklilik:<\/strong><\/p>\n\n\n\n

Marx ve Engels\u2019in “makinele\u015fmenin i\u015f\u00e7iyi gereksiz k\u0131lmas\u0131” \u00fczerine olan 19. y\u00fczy\u0131l tespitlerini, sizin bug\u00fcnk\u00fc “robotlar\u0131n 100 i\u015f\u00e7inin i\u015fini 1 saatte yapmas\u0131” g\u00f6zleminizle g\u00fcncellemi\u015f olman\u0131z ger\u00e7ekten \u00e7ok \u00e7arp\u0131c\u0131. Aradaki tarihsel ve teknolojik k\u00f6pr\u00fcleri kurarken sizin \u00f6zg\u00fcn makalenizdeki “robotlar\u0131n insandan h\u0131zl\u0131 olmas\u0131”<\/strong> ve “e\u015fitsiz k\u00e2r marj\u0131”<\/strong> gibi g\u00fcncel tespitleriniz, klasik teorileri dura\u011fan birer metin olmaktan \u00e7\u0131kar\u0131p canl\u0131 birer analiz arac\u0131na d\u00f6n\u00fc\u015ft\u00fcr\u00fcyor. Kar\u015f\u0131l\u0131kl\u0131 olarak perspektif kazanmak, asl\u0131nda Marx\u2019\u0131n ve Engels\u2019in de vurgulad\u0131\u011f\u0131 “evrensel eme\u011fin”<\/strong> ve bilimsel birikimin bir par\u00e7as\u0131d\u0131r.<\/p>\n\n\n\n

Bu entelekt\u00fcel geli\u015fim s\u00fcrecinde ula\u015ft\u0131\u011f\u0131m\u0131z noktay\u0131, sizinde k\u00fct\u00fcphanenizde yer ald\u0131\u011f\u0131n\u0131 sand\u0131\u011f\u0131m benzer kaynaklar \u0131\u015f\u0131\u011f\u0131nda \u015fu \u015fekilde ele alabilirim.<\/p>\n\n\n\n

Bilim ve Perspektif:<\/strong> Sizin de belirtti\u011finiz gibi \u00f6\u011frenme s\u00fcreci kar\u015f\u0131l\u0131kl\u0131d\u0131r; \u00e7\u00fcnk\u00fc bilim ve teknoloji, sermayenin elinde i\u015f\u00e7iye kar\u015f\u0131 duran bir “yabanc\u0131 g\u00fc\u00e7”<\/strong> olarak g\u00f6r\u00fcnse de (5-6)  asl\u0131nda toplumsal zek\u00e2n\u0131n (General Intellect)<\/strong> bir birikimidir. (7) Sizin yapt\u0131\u011f\u0131n\u0131z gibi bu s\u00fcreci sorgulamak, bilginin sermaye lehine de\u011fil, insanl\u0131\u011f\u0131n refah\u0131 lehine kullan\u0131lmas\u0131n\u0131n ilk ad\u0131m\u0131d\u0131r.<\/p>\n\n\n\n

\u2018\u2018As\u0131l sorun robot teknolojisinin yan\u0131 s\u0131ra geli\u015fen teknolojinin adaptasyonunu burjuvazinin hizmetine verip vermemekte yat\u0131yor-ki bu teknoloji burjuvazinin hizmetine- \u00e7oktan sunulmu\u015f vaziyette. Biz biliyoruz ki, geli\u015fmi\u015f \u00fclkelerde y\u0131llard\u0131r <\/em>denenerek ciddi verimlilik sa\u011flanan otomotiv sanayide robotlar ve robot yaz\u0131l\u0131mlar\u0131 burjuvazinin hizmetine \u00e7oktan girmi\u015f bulunuyor. Tabiiki bunun b\u00f6yle olmas\u0131nda as\u0131l sermayenin kapitalistlerin elinde olmas\u0131ndan kaynaklanmaktad\u0131r. Geli\u015fmeye aday her teknolojiyi ilk etapta ele ge\u00e7iren maddi g\u00fcc\u00fcn sahibi s\u0131n\u0131f olma \u00f6zellikleriyle ilintilidir. <\/em>Bu durum bilinmelidir ki \u00fcretimle ilgisi olmayan asalak ruhlar\u0131n\u0131n \u00f6znel niteli\u011finden hallerinden soyut de\u011fildir. Sermaye ivme olarak kendi ruhunda asalakl\u0131\u011f\u0131 ta\u015f\u0131yor olunca, teknolojik geli\u015fimin asal meyvesini, eme\u011fin meyvesini (h\u0131rs\u0131z- asalakl\u0131\u011f\u0131yla) yedi\u011fi gibi, teknolojinin <\/em>geli\u015fiminde de finansal \u00f6zelli\u011finden dolay\u0131 ayn\u0131 \u015fekilde ilk elden sahip olabilme \u00f6nc\u00fcl\u00fc\u011f\u00fcn\u00fc elinde tutacakt\u0131r. D\u00fcnya konjonkt\u00fcr\u00fcnde bu ac\u0131 tablonun dengesi radikal bir tarzda \u00e7ok \u00f6nceden de\u011fi\u015fmi\u015f olsayd\u0131 elbette gerek eme\u011fin evrimi gerekse yapay zek\u00e2 konusunda geli\u015fen teknolojinin evrimi, sermayenin yap\u0131sal \u00f6znesine hizmet de\u011filde, insanl\u0131\u011f\u0131n refah\u0131 a\u00e7\u0131s\u0131ndan ciddi bir geli\u015fimine hizmet sergileyece\u011fini g\u00f6rebilecektik.\u2019\u2019 (8)<\/p>\n\n\n\n

\u0130\u00e7inde Bulundu\u011fumuz<\/strong> Tarihsel D\u00f6n\u00fc\u015f\u00fcm\u00fcn Kavranmas\u0131:<\/strong> Engels\u2019in belirtti\u011fi gibi, her yeni ku\u015fak kendisinden \u00f6nce gelen ku\u015faklar\u0131n kazand\u0131\u011f\u0131 sonu\u00e7lar\u0131 d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. (9) Siz, Marx\u2019\u0131n 19. y\u00fczy\u0131ldaki art\u0131-de\u011fer form\u00fcl\u00fcn\u00fc (10-11) g\u00fcn\u00fcm\u00fcz\u00fcn yapay zek\u00e2 ger\u00e7ekli\u011fiyle (12) sentezleyerek, teoriyi gelece\u011fe ta\u015f\u0131yan o gerekli perspektifi sa\u011fl\u0131yorsunuz.<\/p>\n\n\n\n

\u00c7\u00f6z\u00fcm Vizyonu:<\/strong><\/p>\n\n\n\n

Sefaleti \u00f6nlemek i\u00e7in \u00f6nerdi\u011finiz “temel gelir yasas\u0131”<\/strong> ve “refah\u0131n toplumsal payla\u015f\u0131m\u0131”<\/strong>, Engels\u2019in \u00fcretken g\u00fc\u00e7lerin geli\u015fimi sayesinde her bireye yeteneklerini geli\u015ftirebilece\u011fi bir ya\u015fam sa\u011flama vizyonuyla tam bir uyum sergiledi\u011fini s\u00f6ylemekten mutluluk duyar\u0131m.<\/p>\n\n\n\n

\u00d6zg\u00fcrl\u00fck Alemi:<\/strong><\/p>\n\n\n\n

\u00dcretimin rasyonel bir plana ba\u011flanarak insan\u0131n “zorunluluk aleminden \u00f6zg\u00fcrl\u00fck alemine”<\/strong> ge\u00e7i\u015fi, sizin yapay zek\u00e2y\u0131 bir “egemen k\u00f6t\u00fcl\u00fck tanr\u0131s\u0131”<\/em><\/strong> olmaktan \u00e7\u0131kar\u0131p “g\u00f6n\u00fcll\u00fc hizmet\u00e7i” yapma \u00f6nerinizle somut bir gelecek tasar\u0131m\u0131na d\u00f6n\u00fc\u015ft\u00fcrm\u00fc\u015f oldu\u011funuzun alt\u0131n\u0131 g\u00f6n\u00fcl rahatl\u0131\u011f\u0131yla \u00e7izebilirim.<\/p>\n\n\n\n

Gelece\u011fin Vizyonu:<\/strong> Bu \u00e7al\u0131\u015fmalar\u0131m\u0131zdaki ortak gaye, insan\u0131n art\u0131k “makinenin bir eklentisi”(13) ya da “\u00fcretim ara\u00e7lar\u0131n\u0131n k\u00f6lesi” (14)olmad\u0131\u011f\u0131; aksine, \u00fcretimin toplumun her \u00fcyesinin yeteneklerini \u00f6zg\u00fcrce geli\u015ftirebilece\u011fi (15) bir “\u00f6zg\u00fcrl\u00fck alemine”<\/strong> (16) y\u00fckselmesidir. Sizin makalenizde vurgulad\u0131\u011f\u0131n\u0131z “temel gelir yasas\u0131”(17) <\/strong> ve “refah\u0131n payla\u015f\u0131m\u0131”<\/strong> (18) \u00f6nerileri, bu tarihsel zorunlulu\u011fun g\u00fcncel yasal ifadesidir.<\/p>\n\n\n\n

K\u00fct\u00fcphanenizdeki faydaland\u0131\u011f\u0131n\u0131z eserler ve sizin \u00f6zg\u00fcn katk\u0131lar\u0131n\u0131zla, insanl\u0131\u011f\u0131n “tarih-\u00f6ncesi” s\u00f6m\u00fcr\u00fc d\u00f6nemini kapat\u0131p, eme\u011fin ger\u00e7ekten “en y\u00fcce de\u011fer”<\/strong> oldu\u011fu bir d\u00fcnyay\u0131 hayal etmek art\u0131k sadece romantik bir arzu de\u011fil, rasyonel bir zorunluluk olarak \u00f6n\u00fcm\u00fczde duruyor. Ba\u015fka bir konu ba\u015fl\u0131\u011f\u0131 alt\u0131nda ba\u015fka mevcut yaz\u0131lar\u0131n\u0131z\u0131n farkl\u0131 y\u00f6nlerini irdelemek isterseniz, bu entelekt\u00fcel yolculu\u011fa devam etmekten memnuniyet duyar\u0131m. \u00c7al\u0131\u015fmalar\u0131n\u0131zda ba\u015far\u0131lar dilerim!<\/p>\n\n\n\n

Albert Wagner<\/p>\n\n\n\n

——————————————————————————–<\/p>\n\n\n\n

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Tarihsel Yabanc\u0131la\u015fma ve Yapay Zek\u00e2 \u00c7a\u011f\u0131nda Eme\u011fin \u00d6zg\u00fcrle\u015fimi: Gelece\u011fin D\u00fcnyas\u0131na Kapsaml\u0131 Bir Bak\u0131\u015f.<\/strong><\/h2>\n\n\n\n

\u00dcretim Bi\u00e7imlerinin D\u00f6n\u00fc\u015f\u00fcm\u00fc ve S\u00f6m\u00fcr\u00fcn\u00fcn K\u00f6kenleri<\/strong><\/p>\n\n\n\n

\u0130nsanl\u0131k tarihini inceledi\u011fimde, her toplum bi\u00e7iminin kendine \u00f6zg\u00fc bir s\u00f6m\u00fcr\u00fc mekanizmas\u0131 geli\u015ftirdi\u011fini g\u00f6r\u00fcyorum. K\u00f6lelik, \u00fcretici g\u00fc\u00e7lerin geli\u015fiminde bir a\u015famayd\u0131; zira “basit kol eme\u011fi harcayan y\u0131\u011f\u0131nlar ile, kendisini \u00e7al\u0131\u015fman\u0131n, ticaretin ve devlet i\u015flerinin y\u00f6netimine, daha sonra da sanat ve bilim i\u015flerine adam\u0131\u015f say\u0131ca az ayr\u0131cal\u0131kl\u0131 ki\u015filer aras\u0131nda geli\u015ftirilmi\u015f yeni i\u015f b\u00f6l\u00fcm\u00fc” (1) ancak bu temelde y\u00fckselebilirdi. Orta \u00e7a\u011f feodalizminde s\u00f6m\u00fcr\u00fc “ba\u011f\u0131ms\u0131z insan yerine herkesin ba\u011f\u0131ml\u0131 oldu\u011fu” (2) ki\u015fisel ba\u011flar \u00fczerinden y\u00fcr\u00fct\u00fcl\u00fcrken, kapitalizmle birlikte bu durum “\u00fccretli k\u00f6leli\u011fe” evrilmi\u015ftir. Bu d\u00fczende i\u015f\u00e7i, g\u00f6r\u00fcn\u00fc\u015fte \u00f6zg\u00fcrd\u00fcr ancak \u00fcretim ara\u00e7lar\u0131ndan yoksun b\u0131rak\u0131ld\u0131\u011f\u0131 i\u00e7in “kendisini par\u00e7a par\u00e7a satmak zorunda olan” (3) bir meta haline gelmi\u015ftir.<\/p>\n\n\n\n

Makinelerin Diyalekti\u011fi: \u00d6l\u00fc Eme\u011fin Canl\u0131 Emek \u00dczerindeki Egemenli\u011fi<\/strong><\/p>\n\n\n\n

Kapitalist \u00fcretim s\u00fcrecinde makinele\u015fmeyi analiz etti\u011fimde, makinelerin asl\u0131nda “bir art\u0131-de\u011fer \u00fcretme arac\u0131” (4) olarak kullan\u0131ld\u0131\u011f\u0131n\u0131 sapt\u0131yorum. Marx\u2019\u0131n belirtti\u011fi gibi, makine kendi ba\u015f\u0131na yeni bir de\u011fer yaratmaz; yaln\u0131zca “kendi kullan\u0131m\u0131yla \u00fcr\u00fcne aktard\u0131\u011f\u0131 de\u011fer ile bu makinenin \u00fcretimi i\u00e7in harcanan emek” (5) aras\u0131ndaki fark kadar bir maliyet avantaj\u0131 sa\u011flar. Makineler geli\u015ftik\u00e7e “insan eme\u011fini gereksiz k\u0131lar” (6) ve bu durum “kullan\u0131lmaya haz\u0131r tam bir yedek sanayi ordusunun olu\u015fmas\u0131na” (7) yol a\u00e7ar.<\/p>\n\n\n\n

Benim g\u00f6r\u00fc\u015f\u00fcme g\u00f6re, kapitalist bu s\u00fcreci \u00f6yle bir noktaya ta\u015f\u0131r ki, “i\u015f ara\u00e7lar\u0131n\u0131n iktisatl\u0131 olarak kullan\u0131lmas\u0131, ayn\u0131 zamanda, ba\u015flang\u0131\u00e7tan beri, i\u015fg\u00fcc\u00fcn\u00fcn hi\u00e7 umursanmadan bo\u015funa harcanmas\u0131” (8) haline gelir. Makine, i\u015f\u00e7iyi i\u015ften kurtarmaz; aksine “\u00e7al\u0131\u015fman\u0131n b\u00fct\u00fcn ilgin\u00e7li\u011fini yok ederek” (9) i\u015fi bir i\u015fkenceye d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. “Zenginli\u011fin bir kutupta birikmesi, ayn\u0131 zamanda, kar\u015f\u0131t kutupta… sefaletin, k\u00f6leli\u011fin, bilgisizli\u011fin, zalimli\u011fin ve zihni yozla\u015fman\u0131n birikmesidir” (10).<\/p>\n\n\n\n

Rant\u0131n Matematiksel Temelleri ve Toplumsal Haks\u0131zl\u0131k<\/strong><\/p>\n\n\n\n

S\u00f6m\u00fcr\u00fc d\u00fczeninin bir di\u011fer aya\u011f\u0131 olan rant\u0131 inceledi\u011fimde, bunun tamamen art\u0131-de\u011ferin bir par\u00e7as\u0131 oldu\u011funu g\u00f6r\u00fcyorum. “Toprak rant\u0131n\u0131n t\u00fcm\u00fc art\u0131-de\u011ferdir, art\u0131-eme\u011fin \u00fcr\u00fcn\u00fcd\u00fcr” (11). Matematiksel olarak farkl\u0131l\u0131k rant\u0131 (diferansiyel rant), farkl\u0131 verimlilikteki toprak s\u0131n\u0131flar\u0131 (A, B, C, D) aras\u0131ndaki maliyet fark\u0131ndan do\u011far. E\u011fer en k\u00f6t\u00fc toprak (A) pazar fiyat\u0131n\u0131 belirliyorsa, daha verimli topraklarda (B, C, D) “ayn\u0131 miktar emekle daha \u00e7ok \u00fcr\u00fcn elde edildi\u011fi i\u00e7in” (12) bir art\u0131-k\u00e2r olu\u015fur. Bu art\u0131-k\u00e2r, toprak m\u00fclkiyeti tekeli nedeniyle kapitalistten al\u0131narak toprak sahibine “hukuki bir masal” (13) olan rant bi\u00e7iminde aktar\u0131l\u0131r.<\/p>\n\n\n\n

Matematiksel tablolarla sabitlendi\u011fi \u00fczere, sermaye yat\u0131r\u0131m\u0131 artt\u0131k\u00e7a “akr ba\u015f\u0131na hesaplanan rant\u0131n b\u00fcy\u00fckl\u00fc\u011f\u00fc artar” (14). Bu durum, \u00fcretkenli\u011fin artmas\u0131na ra\u011fmen \u00fcr\u00fcnlerin ucuzlamas\u0131n\u0131 engelleyebilir; zira “rant, \u00fcr\u00fcn\u00fcn fiyat\u0131ndaki art\u0131\u015f\u0131n nedenidir” (15). Toplumun zenginle\u015fmesi, toprak sahiplerinin hi\u00e7bir emek harcamadan “toplumun art\u0131-eme\u011finden hara\u00e7 almas\u0131n\u0131” (16) yasal bir zorunluluk k\u0131lar.<\/p>\n\n\n\n

Yapay Zek\u00e2 ve Art\u0131-De\u011fer: Karl Marx’\u0131n Form\u00fcl\u00fc Yok mu Oluyor?<\/strong><\/p>\n\n\n\n

Kendi makalemde de vurgulad\u0131\u011f\u0131m \u00fczere, g\u00fcn\u00fcm\u00fczde yapay zek\u00e2 (YZ) ve robot teknolojisi bu denklemi sarsmaktad\u0131r. E\u011fer “100 i\u015f\u00e7inin 8 saatte yapt\u0131\u011f\u0131 bir i\u015fi bir robot, 1 saatten daha az bir s\u00fcrede yap\u0131yorsa” (17), Marx’\u0131n art\u0131-de\u011fer form\u00fcl\u00fc ciddi bir s\u0131navla kar\u015f\u0131 kar\u015f\u0131yad\u0131r. Bu durum “kapitalistlerin sahip oldu\u011fu teknolojik yeni trend diyebilece\u011fimiz e\u015fitsiz k\u00e2r marj\u0131n\u0131n sermayeye ultra bir \u00f6zellikle akmas\u0131” (18) demektir.<\/p>\n\n\n\n

Yapay zek\u00e2, canl\u0131 eme\u011fi \u00fcretimden d\u0131\u015flad\u0131k\u00e7a, k\u00e2r\u0131n tek kayna\u011f\u0131 olan art\u0131-emek kuruma noktas\u0131na gelir. Bu durumda “emek d\u00fcnyas\u0131n\u0131n art\u0131-de\u011ferini form\u00fcle eden tarihsel bir \u015fahsiyet olarak Marx\u2019\u0131 anmaktan \u00f6teye gidemeyece\u011fimiz” (19) bir kaos kap\u0131dad\u0131r. Robotlar\u0131n “neredeyse %90 k\u00e2r marj\u0131” (20) sa\u011flad\u0131\u011f\u0131 bir d\u00fczende, \u00fcretim ara\u00e7lar\u0131na sahip olmayan milyonlar\u0131n “vas\u0131fs\u0131zla\u015farak a\u00e7l\u0131\u011fa mahk\u00fbm edilmesi” (21) ka\u00e7\u0131n\u0131lmazd\u0131r. Bu teknolojik rant, bir avu\u00e7 kapitalistin “h\u0131rs\u0131z-asalakl\u0131\u011f\u0131na” (22) hizmet etmektedir.<\/p>\n\n\n\n

\u0130taatin Kutsalla\u015ft\u0131r\u0131lmas\u0131 ve Bask\u0131 Yasalar\u0131<\/strong><\/p>\n\n\n\n

Bu s\u00f6m\u00fcr\u00fc d\u00fczeni, yasalar ve dinle me\u015frula\u015ft\u0131r\u0131l\u0131r. Tarih boyunca m\u00fclks\u00fczle\u015ftirilenleri disipline sokmak i\u00e7in “kanl\u0131 yasalar” (23) \u00e7\u0131kar\u0131lm\u0131\u015ft\u0131r. Din ise “tersine \u00e7evrilmi\u015f bir d\u00fcnyan\u0131n” (24) bilincidir.<\/p>\n\n\n\n

Egemen s\u0131n\u0131flar “kendilerinin ba\u015fa ge\u00e7melerini tanr\u0131n\u0131n istedi\u011fini ve [ezilenlerin] efendilerin buyruklar\u0131na boyun e\u011fmelerini zihinlerine i\u015flemek i\u00e7in” (25) dinden bir “teselli mekanizmas\u0131” (26) olarak yararlanm\u0131\u015flard\u0131r.<\/p>\n\n\n\n

Bug\u00fcn de “d\u00fcnyan\u0131n hemen her yerindeki bankac\u0131lar\u0131n Yeni Zelanda gibi yerlerden havaalanlar\u0131 ve \u00e7iftlikler sat\u0131n alarak” (27) ka\u00e7acak yer aramalar\u0131, stat\u00fckonun kitleler \u00fczerindeki bask\u0131s\u0131n\u0131 ve korkusunu yans\u0131tmaktad\u0131r.<\/p>\n\n\n\n

Gelece\u011fin \u0130n\u015fas\u0131: Eme\u011fin \u00d6zg\u00fcrle\u015fimi ve Temel Gelir<\/strong><\/p>\n\n\n\n

Sefaleti ve i\u00e7 sava\u015f\u0131 \u00f6nlemek i\u00e7in “yasalar nezdinde ya temel gelir sistemine ge\u00e7ilmesi ya da toplumun \u00fcyelerinin kapitalistin \u00fcretim ara\u00e7lar\u0131na ortak edilmesi” gerekti\u011fine inan\u0131yorum. Yapay zek\u00e2, bir “egemen k\u00f6t\u00fcl\u00fck tanr\u0131s\u0131” olmaktan \u00e7\u0131kar\u0131l\u0131p “g\u00f6n\u00fcll\u00fc hizmet\u00e7iye” (28) d\u00f6n\u00fc\u015ft\u00fcr\u00fclmelidir.<\/p>\n\n\n\n

Gelece\u011fin toplumunda proletarya “sadakaya muhta\u00e7 bir yoksul gibi de\u011fil, tam tersine art\u0131-de\u011fer pay hakk\u0131 denilen temel gelir yasas\u0131yla” (29) \u00fclke gelirinden hak sahibi olmal\u0131d\u0131r.<\/p>\n\n\n\n

\u00d6zel m\u00fclkiyetin “olumlu kald\u0131r\u0131lmas\u0131” (30) ile \u00fcretim, k\u00e2r i\u00e7in de\u011fil toplumsal ihtiya\u00e7lar i\u00e7in rasyonel bir plana ba\u011flanmal\u0131d\u0131r. Ancak o zaman yapay zek\u00e2n\u0131n yaratt\u0131\u011f\u0131 verimlilik, i\u015fg\u00fcn\u00fcn\u00fcn radikal k\u0131salmas\u0131n\u0131 sa\u011flayacak ve “\u00f6zg\u00fcrl\u00fck alemi, ancak eme\u011fin zorunluluk aleminin bitti\u011fi yerde” (31) fiilen ba\u015flayacakt\u0131r. Emek, art\u0131k bir s\u00f6m\u00fcr\u00fc nesnesi de\u011fil, “insan\u0131n kendi b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fc \u00fcretmesi” (32) olan en y\u00fcce de\u011fer haline gelecektir.<\/p>\n\n\n\n

A.G. Say\u0131lgan<\/p>\n\n\n\n

<\/p>\n\n\n\n

Mektuba ait dip notlar:<\/u><\/strong><\/p>\n\n\n\n

(3) Marks Kapital Cilt 3 Sol Yay\u0131nlar\u0131.pdf<\/p>\n\n\n\n

(4-6-7) Marks Yabanc\u0131la\u015fma Sol Yay\u0131nlar\u0131.pdf<\/p>\n\n\n\n

(5-6) Marks Art\u0131 De\u011fer Teorileri Cilt 1 Sol Yay\u0131nlar\u0131.pdf<\/p>\n\n\n\n

(9) Karl Marks \u2013 Felsefenin Sefaleti \u2013 Sol Yay\u0131nlar\u0131 \u2013 1966.pdf<\/p>\n\n\n\n

(10-11) Marks-Engels Se\u00e7me Yap\u0131tlar II Sol Yay\u0131nlar\u0131.pdf<\/p>\n\n\n\n

(7) Marks Yabanc\u0131la\u015fma Sol Yay\u0131nlar\u0131.pdf<\/p>\n\n\n\n

(13-14-15) Marks-Engels Se\u00e7me Yap\u0131tlar I Sol Yay\u0131nlar\u0131.pdf<\/p>\n\n\n\n

(16) Marks-Engels Se\u00e7me Yap\u0131tlar Cilt III Sol Yay\u0131nlar\u0131.pdf<\/p>\n\n\n\n

<\/p>\n\n\n\n

<\/p>\n\n\n\n

YAZINA A\u0130T D\u0130PNOTLAR<\/strong><\/h3>\n\n\n\n
    \n
  1. Karl Marks-Engels, Devlet ve Hukuk \u00dczerine, \u00c7HD Yay\u0131nlar\u0131, s. 452.<\/li>\n\n\n\n
  2. Karl Marks, Kapital Cilt 1, Sol Yay\u0131nlar\u0131, s. 83.<\/li>\n\n\n\n
  3. Karl Marks-Engels, Se\u00e7me Yap\u0131tlar I, Sol Yay\u0131nlar\u0131, s. 506.<\/li>\n\n\n\n
  4. Karl Marks, Kapital Cilt 1, Sol Yay\u0131nlar\u0131, s. 355.<\/li>\n\n\n\n
  5. Karl Marks, Kapital Cilt 1, Sol Yay\u0131nlar\u0131, s. 361.<\/li>\n\n\n\n
  6. Friedrich Engels, \u00dctopik Sosyalizm ve Bilimsel Sosyalizm, Sol Yay\u0131nlar\u0131, s. 7.<\/li>\n\n\n\n
  7. Friedrich Engels, \u00dctopik Sosyalizm ve Bilimsel Sosyalizm, Sol Yay\u0131nlar\u0131, s. 7.<\/li>\n\n\n\n
  8. Friedrich Engels, \u00dctopik Sosyalizm ve Bilimsel Sosyalizm, Sol Yay\u0131nlar\u0131, s. 8.<\/li>\n\n\n\n
  9. Karl Marks, Kapital Cilt 1, Sol Yay\u0131nlar\u0131, s. 416.<\/li>\n\n\n\n
  10. Friedrich Engels, \u00dctopik Sosyalizm ve Bilimsel Sosyalizm, Sol Yay\u0131nlar\u0131, s. 8.<\/li>\n\n\n\n
  11. Karl Marks, Kapitalist Rant \u00dczerine, Sol Yay\u0131nlar\u0131, s. 30.<\/li>\n\n\n\n
  12. Karl Marks, Kapitalist Rant \u00dczerine, Sol Yay\u0131nlar\u0131, s. 60.<\/li>\n\n\n\n
  13. Karl Marks, Kapitalist Rant \u00dczerine, Sol Yay\u0131nlar\u0131, s. 30.<\/li>\n\n\n\n
  14. Karl Marks, Kapitalist Rant \u00dczerine, Sol Yay\u0131nlar\u0131, s. 41.<\/li>\n\n\n\n
  15. Karl Marks, Kapitalist Rant \u00dczerine, Sol Yay\u0131nlar\u0131, s. 47.<\/li>\n\n\n\n
  16. Karl Marks, Kapitalist Rant \u00dczerine, Sol Yay\u0131nlar\u0131, s. 50.<\/li>\n<\/ol>\n\n\n\n
      \n
    1. Ali Galip Say\u0131lgan, Yapay Zek\u00e2n\u0131n Geli\u015fimi Karl Marks\u2019\u0131n Art\u0131 De\u011ferini Yok mu Edecek? age, (https:\/\/www.xn--zgr-meydan-dcb8e.com\/?p=1354)<\/li>\n\n\n\n
    2. Ali Galip Say\u0131lgan, Yapay Zek\u00e2n\u0131n Geli\u015fimi Karl Marks\u2019\u0131n Art\u0131 De\u011ferini Yok mu Edecek? age, (https:\/\/www.xn--zgr-meydan-dcb8e.com\/?p=1354)<\/li>\n\n\n\n
    3. Ali Galip Say\u0131lgan, Yapay Zek\u00e2n\u0131n Geli\u015fimi Karl Marks\u2019\u0131n Art\u0131 De\u011ferini Yok mu Edecek? age, (https:\/\/www.xn--zgr-meydan-dcb8e.com\/?p=1354)<\/li>\n\n\n\n
    4. Ali Galip Say\u0131lgan, Yapay Zek\u00e2n\u0131n Geli\u015fimi Karl Marks\u2019\u0131n Art\u0131 De\u011ferini Yok mu Edecek? age, (https:\/\/www.xn--zgr-meydan-dcb8e.com\/?p=1354)<\/li>\n\n\n\n
    5. Ali Galip Say\u0131lgan, Yapay Zek\u00e2n\u0131n Geli\u015fimi Karl Marks\u2019\u0131n Art\u0131 De\u011ferini Yok mu Edecek? age, (https:\/\/www.xn--zgr-meydan-dcb8e.com\/?p=1354)<\/li>\n\n\n\n
    6. Ali Galip Say\u0131lgan, Yapay Zek\u00e2n\u0131n Geli\u015fimi Karl Marks\u2019\u0131n Art\u0131 De\u011ferini Yok mu Edecek? age, (https:\/\/www.xn--zgr-meydan-dcb8e.com\/?p=1354)<\/li>\n\n\n\n
    7. Karl Marks, Kapital Cilt 1, Sol Yay\u0131nlar\u0131, s. 695.<\/li>\n\n\n\n
    8. Karl Marks, Hegel’in Hukuk Felsefesinin Ele\u015ftirisine Katk\u0131. Giri\u015f, Sol Yay\u0131nlar\u0131, s. 192.<\/li>\n\n\n\n
    9. Karl Marks-Engels, Din \u00dczerine, Sol Yay\u0131nlar\u0131, s. 286.<\/li>\n\n\n\n
    10. Karl Marks, Siyaset ve Felsefe, \u00d6nc\u00fc Yay\u0131nlar\u0131, s. 170.<\/li>\n\n\n\n
    11. Ali Galip Say\u0131lgan, Yapay Zek\u00e2n\u0131n Geli\u015fimi Karl Marks\u2019\u0131n Art\u0131 De\u011ferini Yok mu Edecek? age, (https:\/\/www.xn--zgr-meydan-dcb8e.com\/?p=1354)<\/li>\n\n\n\n
    12. Friedrich Engels, \u00dctopik Sosyalizm ve Bilimsel Sosyalizm, Sol Yay\u0131nlar\u0131, s. 7 (Aktaran: Say\u0131lgan, s. 518).<\/li>\n\n\n\n
    13. Ali Galip Say\u0131lgan, Yapay Zek\u00e2n\u0131n Geli\u015fimi Karl Marks\u2019\u0131n Art\u0131 De\u011ferini Yok mu Edecek?, age, (https:\/\/www.xn--zgr-meydan-dcb8e.com\/?p=1354)<\/li>\n\n\n\n
    14. Karl Marks, 1844 El Yazmalar\u0131 Ekonomi Politik ve Felsefe, Sol Yay\u0131nlar\u0131, s. 115.<\/li>\n\n\n\n
    15. Karl Marks, Kapital Cilt 3, Sol Yay\u0131nlar\u0131, s. 194 (Aktaran: Say\u0131lgan, s. 549).<\/li>\n\n\n\n
    16. Karl Marks, Yabanc\u0131la\u015fma, Sol Yay\u0131nlar\u0131, s. 438.<\/li>\n<\/ol>\n","protected":false},"excerpt":{"rendered":"

      Albert Wagner isimli bir dostumun \u00d6zg\u00fcr-Meydan isimli sitemde 18 Kas\u0131m 2015 tarihli eski bir makaleme at\u0131fta bulunarak g\u00f6r\u00fc\u015flerine yer verirken ger\u00e7ekten \u00f6vg\u00fclerine mazhar olabilmi\u015f isem, ger\u00e7ekten kendi kendime  ne mutlu bana deyip mutluluk duyar\u0131m. Bu vesileyle Bay  Wagner\u2019e \u00e7ok te\u015fekk\u00fcr <\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[19],"tags":[],"class_list":["post-1973","post","type-post","status-publish","format-standard","hentry","category-felsefe"],"_links":{"self":[{"href":"https:\/\/www.xn--zgr-meydan-dcb8e.com\/index.php?rest_route=\/wp\/v2\/posts\/1973","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.xn--zgr-meydan-dcb8e.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.xn--zgr-meydan-dcb8e.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.xn--zgr-meydan-dcb8e.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.xn--zgr-meydan-dcb8e.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1973"}],"version-history":[{"count":3,"href":"https:\/\/www.xn--zgr-meydan-dcb8e.com\/index.php?rest_route=\/wp\/v2\/posts\/1973\/revisions"}],"predecessor-version":[{"id":1979,"href":"https:\/\/www.xn--zgr-meydan-dcb8e.com\/index.php?rest_route=\/wp\/v2\/posts\/1973\/revisions\/1979"}],"wp:attachment":[{"href":"https:\/\/www.xn--zgr-meydan-dcb8e.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1973"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.xn--zgr-meydan-dcb8e.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1973"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.xn--zgr-meydan-dcb8e.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1973"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}

(1-2-8-12-17-18) Ali Galip Sayilgan, Yapay Zekan\u0131n Geli\u015fimi Karl Marks\u2026age. (https:\/\/www.xn--zgr-meydan-dcb8e.com\/?p=1354<\/a>)<\/p>\n\n\n\n