{"id":7535,"date":"2026-05-11T00:43:38","date_gmt":"2026-05-10T21:43:38","guid":{"rendered":"https:\/\/psikopolitikdergi.com\/?p=7535"},"modified":"2026-05-13T22:43:33","modified_gmt":"2026-05-13T19:43:33","slug":"psikolojide-marksist-perspektif","status":"publish","type":"post","link":"https:\/\/psikopolitikdergi.com\/2026\/05\/11\/psikolojide-marksist-perspektif","title":{"rendered":"Psikolojide Marksist Perspektif"},"content":{"rendered":"\n

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R\u00f6portaj: Psikolog Ekin \u015een \u00d6no\u011flu – THTM Ak\u0131l ve Ruh Sa\u011fl\u0131\u011f\u0131 \u0130nsiyatifi<\/strong><\/p>\n\n\n\n

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1 – G\u00fcn\u00fcm\u00fczde psikoterapi prati\u011fi, bireyi mi iyile\u015ftiriyor yoksa sistemi mi yeniden \u00fcretiyor?<\/strong><\/strong><\/p>\n\n\n\n

G\u00fcn\u00fcm\u00fczde psikoterapi pratiklerini ele al\u0131rken, belki de ilk olarak kapitalizmin her \u015feyi al\u0131n\u0131p sat\u0131labilir bir metaya d\u00f6n\u00fc\u015ft\u00fcrme e\u011filimini hesaba katmak gerekiyor. Terapi y\u00f6nelimlerinin de olduk\u00e7a geni\u015f bir yelpazeye yay\u0131ld\u0131\u011f\u0131n\u0131 g\u00f6r\u00fcyoruz. Bu \u00e7e\u015fitlilik, kabaca iki farkl\u0131 e\u011filim \u00fczerinden d\u00fc\u015f\u00fcn\u00fclebilir: Bir u\u00e7ta daha \u00e7ok semptomlar\u0131n azalt\u0131lmas\u0131na, ki\u015finin g\u00fcndelik i\u015flevselli\u011finin yeniden kazan\u0131lmas\u0131na ve kriz anlar\u0131na h\u0131zl\u0131 m\u00fcdahaleye odaklanan yakla\u015f\u0131mlar yer al\u0131yor. Di\u011fer u\u00e7ta ise semptomu yaln\u0131zca ortadan kald\u0131r\u0131lmas\u0131 gereken bir sorun olarak de\u011fil, ki\u015finin \u00f6znel d\u00fcnyas\u0131na dair bir i\u015faret olarak ele alan; bireyin i\u00e7sel \u00e7at\u0131\u015fmalar\u0131n\u0131, ili\u015fkilenme bi\u00e7imlerini ve ya\u015fam \u00f6yk\u00fcs\u00fcn\u00fc anlamaya \u00e7al\u0131\u015fan yakla\u015f\u0131mlar bulunuyor.<\/p>\n\n\n\n

Neoliberal politikalar\u0131n y\u00fckseli\u015fiyle birlikte terapi alan\u0131nda da h\u0131z, \u00f6l\u00e7\u00fclebilir sonu\u00e7 ve \u201ci\u015flevsellik\u201d vurgusu daha g\u00f6r\u00fcn\u00fcr h\u00e2le geldi. Bu durum kimi zaman bireyin ya\u015fad\u0131\u011f\u0131 ruhsal s\u0131k\u0131nt\u0131n\u0131n, toplumsal ve s\u0131n\u0131fsal ba\u011flam\u0131ndan kopar\u0131larak yaln\u0131zca giderilmesi gereken bir performans sorunu gibi ele al\u0131nmas\u0131na yol a\u00e7abiliyor. \u00d6zellikle k\u0131sa s\u00fcreli ve semptom odakl\u0131 uygulamalar, baz\u0131 durumlarda ki\u015finin ya\u015fad\u0131\u011f\u0131 sorunun nedenlerini derinlemesine anlamaktan \u00e7ok, g\u00fcndelik ya\u015fam\u0131n\u0131 s\u00fcrd\u00fcrebilmesini sa\u011flamaya y\u00f6neliyor. Ancak bunu b\u00fct\u00fcn\u00fcyle olumsuz bir \u00e7er\u00e7evede de\u011ferlendirmek de do\u011fru olmaz. <\/p>\n\n\n\n

Travma sonras\u0131 m\u00fcdahalelerde EMDR gibi tedavilerin, yo\u011fun depresif ataklarda ila\u00e7 tedavisinin ya da belirli cinsel i\u015flev sorunlar\u0131nda yap\u0131land\u0131r\u0131lm\u0131\u015f ve sonu\u00e7 odakl\u0131 terapilerin olduk\u00e7a i\u015flevsel ve gerekli oldu\u011fu bir\u00e7ok durum vard\u0131r. Kimi zaman ki\u015finin \u00f6nce yeniden nefes alabilir, \u00e7al\u0131\u015fabilir ya da evden \u00e7\u0131kabilir h\u00e2le gelmesi gerekir. Bu nedenle mesele, semptom odakl\u0131 yakla\u015f\u0131mlar\u0131n varl\u0131\u011f\u0131ndan \u00e7ok, bunlar\u0131n tek ge\u00e7erli ruh sa\u011fl\u0131\u011f\u0131 modeli h\u00e2line gelmesi ve bireyin ya\u015fad\u0131\u011f\u0131 s\u0131k\u0131nt\u0131n\u0131n toplumsal ko\u015fullarla ili\u015fkisinin geri planda kalmas\u0131d\u0131r. Yani bunun \u00fczerinden bir ideoloji \u00fcretilmesiyle veya madalyonun \u00f6teki y\u00fcz\u00fcnde toplumun ideolojisizle\u015fmesiyle ilintilidir. <\/p>\n\n\n\n

Bununla birlikte \u201c\u00fcretim \u00e7ark\u0131\u201d dedi\u011fimiz yap\u0131 yaln\u0131zca ekonomik sistemden ibaret de\u011fildir; ayn\u0131 zamanda toplumsal ya\u015fam\u0131n, ili\u015fkilerin ve g\u00fcndelik hayat\u0131n da kendisidir. Bu nedenle bireyin yeniden toplumsal ya\u015fama kat\u0131lmas\u0131na yard\u0131mc\u0131 olan terap\u00f6tik m\u00fcdahaleler bir\u00e7ok ki\u015fi i\u00e7in ger\u00e7ek bir ihtiya\u00e7 ve \u00f6nemli bir destek anlam\u0131na gelir. Sorun daha \u00e7ok, ruhsal ac\u0131n\u0131n yaln\u0131zca bireyin uyum kapasitesi \u00fczerinden ele al\u0131nmas\u0131 ve onu \u00fcreten toplumsal ko\u015fullar\u0131n \u00e7o\u011fu zaman g\u00f6r\u00fcnmez kalmas\u0131d\u0131r. B\u00f6ylece terapi prati\u011fi, fark\u0131nda olmadan bireyi mevcut ya\u015fam d\u00fczenine yeniden adapte eden bir i\u015fleve indirgenebilir.<\/p>\n\n\n

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Yelpazenin di\u011fer ucunda yer alan psikanalitik ve dinamik yakla\u015f\u0131mlar ise bireyin huzursuzlu\u011funu yaln\u0131zca biyolojik ya da davran\u0131\u015fsal bir sorun olarak de\u011fil; dil, aile, tarih, ideoloji ve s\u0131n\u0131fsal konumla i\u00e7 i\u00e7e ge\u00e7mi\u015f bir deneyim olarak ele al\u0131r. Bu y\u00f6nelimler, ki\u015finin i\u00e7 d\u00fcnyas\u0131n\u0131 anlamaya ve semptomun \u00f6znel anlam\u0131n\u0131 \u00e7\u00f6z\u00fcmlemeye \u00f6nemli katk\u0131lar sunar. Ancak bu alan\u0131n da kendi s\u0131n\u0131rlar\u0131 ve riskleri vard\u0131r. Bireyin i\u00e7sel d\u00fcnyas\u0131n\u0131 merkeze alan yakla\u015f\u0131m, kimi zaman toplumsal devinime olan ihtiyac\u0131 geri plana itebilir; ki\u015fi, ya\u015fad\u0131\u011f\u0131 ekonomik ve siyasal s\u0131k\u0131\u015fmalar\u0131 de\u011fi\u015ftirilmesi gereken maddi ko\u015fullar yerine yaln\u0131zca kendi i\u00e7 \u00e7at\u0131\u015fmalar\u0131n\u0131n sonucu gibi d\u00fc\u015f\u00fcnmeye ba\u015flayabilir. Benzer bi\u00e7imde, s\u00fcrekli bir \u201ckendini anlama\u201d aray\u0131\u015f\u0131 da zaman zaman ya\u015fam\u0131n maddi ve kolektif boyutlar\u0131ndan kopuk, bitmeyen bir i\u00e7e d\u00f6n\u00fc\u015f s\u00fcrecine d\u00f6n\u00fc\u015febilir.<\/p>\n\n\n\n

Buna ek olarak, uzun s\u00fcreli ve yo\u011fun terapi s\u00fcre\u00e7lerinin ekonomik maliyeti \u00f6zellikle T\u00fcrkiye gibi ekonomik krizlerin derinle\u015fti\u011fi \u00fclkelerde belirleyici bir mesele h\u00e2line geliyor. Haftada birden fazla seans gerektiren uzun analiz s\u00fcre\u00e7leri, ciddi bir zaman, emek ve maddi kaynak gerektiriyor. Giderek g\u00fcvencesizle\u015fen \u00e7al\u0131\u015fma ko\u015fullar\u0131 i\u00e7inde bir\u00e7ok insan i\u00e7in bu s\u00fcre\u00e7leri s\u00fcrd\u00fcrmek ger\u00e7ek\u00e7i olmaktan uzakla\u015f\u0131yor. Bu nedenle derinle\u015fme ve kendini anlama imk\u00e2n\u0131 \u00e7o\u011fu zaman belirli bir ekonomik ayr\u0131cal\u0131\u011fa sahip kesimlerle s\u0131n\u0131rl\u0131 kalabiliyor.<\/p>\n\n\n\n

Dolay\u0131s\u0131yla psikoterapi alan\u0131n\u0131 tek bir yakla\u015f\u0131m \u00fczerinden de\u011ferlendirmek yerine, her y\u00f6nelimin hangi tarihsel ve toplumsal ihtiya\u00e7lara yan\u0131t verdi\u011fini g\u00f6rmek gerekiyor. Ruhsal ac\u0131y\u0131 yaln\u0131zca bireyin i\u00e7 d\u00fcnyas\u0131na ya da yaln\u0131zca toplumsal ko\u015fullara indirgemeyen; semptomun hem \u00f6znel hem de toplumsal boyutunu birlikte d\u00fc\u015f\u00fcnebilen bir perspektif, bug\u00fcn belki de en \u00f6nemli ihtiya\u00e7lardan biri olarak g\u00f6r\u00fcn\u00fcyor.<\/p>\n\n\n\n

2 – Marksist psikoloji dedi\u011fimizde neyi kastediyoruz? Bu yakla\u015f\u0131m\u0131n temel varsay\u0131mlar\u0131 nelerdir?<\/strong><\/strong><\/p>\n\n\n\n

Marksist psikoloji kavram\u0131n\u0131 kullanmay\u0131 do\u011fru bulmamakla birlikte \u015f\u00f6yle ifade edersek daha do\u011fru olaca\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcyorum; Marksizmden hareketle psikolojiye bakmak, insan\u0131 verili ve de\u011fi\u015fmez bir do\u011faya hapseden her t\u00fcrl\u00fc \u00f6zc\u00fc yakla\u015f\u0131m\u0131 ele\u015ftirel bi\u00e7imde sorgulamay\u0131 ifade eder. Ancak burada \u00f6nemli bir ayr\u0131m yapmak gerekir: \u201cMarksist psikoloji\u201d ad\u0131 alt\u0131nda s\u0131n\u0131rlar\u0131 kesin \u00e7izilmi\u015f, tek ve b\u00fct\u00fcnl\u00fckl\u00fc bir kuramdan s\u00f6z etmek kolay de\u011fildir. Bunun nedeni yaln\u0131zca insan\u0131n de\u011fi\u015fken ve tarihsel bir varl\u0131k olmas\u0131 de\u011fildir; daha temelde, marksizmin ana meselesinin insan ruhsall\u0131\u011f\u0131n\u0131 a\u00e7\u0131klayan kapal\u0131 bir model kurmak olmamas\u0131d\u0131r.<\/p>\n\n\n

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Marksizm, esas olarak toplumsal yap\u0131n\u0131n nas\u0131l i\u015fledi\u011fini, s\u0131n\u0131fl\u0131 toplumlar\u0131n hangi \u00e7eli\u015fkiler \u00fczerinden hareket etti\u011fini ve bu tarihsel ak\u0131\u015f\u0131n nas\u0131l d\u00f6n\u00fc\u015ft\u00fcr\u00fclebilece\u011fini anlamaya \u00e7al\u0131\u015fan devrimci bir y\u00f6ntemdir. Oda\u011f\u0131n\u0131 tek tek bireylerin i\u00e7sel \u00f6zelliklerinden \u00e7ok, toplumsal ili\u015fkilerin hareketine, \u00fcretim bi\u00e7imlerine, s\u0131n\u0131f m\u00fccadelelerine ve bunlar\u0131n tarihsel sonu\u00e7lar\u0131na y\u00f6neltir. Bu nedenle marksizm a\u00e7\u0131s\u0131ndan psikoloji, kendi ba\u015f\u0131na yal\u0131t\u0131lm\u0131\u015f bir alan de\u011fil; toplumsal ili\u015fkiler a\u011f\u0131 i\u00e7inde d\u00fc\u015f\u00fcn\u00fclmesi gereken bir u\u011frakt\u0131r. Dolay\u0131s\u0131yla marksizmden hareketle psikolojiye bakmak, insan\u0131 toplumsal ba\u011flam\u0131ndan kopararak a\u00e7\u0131klamaya \u00e7al\u0131\u015fan yakla\u015f\u0131mlara kar\u015f\u0131 ele\u015ftirel bir konum al\u0131r. Bu perspektifte zihinsel s\u00fcre\u00e7ler ve \u201cbenlik\u201d dedi\u011fimiz yap\u0131, yaln\u0131zca bireyin i\u00e7 d\u00fcnyas\u0131n\u0131n \u00fcr\u00fcn\u00fc olarak de\u011fil; maddi ya\u015fam ko\u015fullar\u0131, \u00fcretim ili\u015fkileri, ideolojik ayg\u0131tlar ve tarihsel deneyimler i\u00e7inde \u015fekillenen s\u00fcre\u00e7ler olarak ele al\u0131n\u0131r. B\u00f6ylece psikoloji, bireyin i\u00e7sel d\u00fcnyas\u0131n\u0131 toplumsal dolay\u0131mlar i\u00e7inde kavramaya \u00e7al\u0131\u015fan bir \u00e7er\u00e7eveye yerle\u015fir.<\/p>\n\n\n\n

\u0130nsan, toplumsal, tarihsel ve ekonomik ko\u015fullar\u0131n pasif bir yans\u0131mas\u0131 de\u011fildir. Tam tersine, bu ko\u015fullar i\u00e7inde ya\u015fad\u0131\u011f\u0131 deneyimlerin ve bu deneyimlere verdi\u011fi \u00f6znel yan\u0131tlar\u0131n \u00fcr\u00fcn\u00fc olarak var olur. Dolay\u0131s\u0131yla benlik, de\u011fi\u015fmez bir \u00f6z de\u011fil; belirli tarihsel ko\u015fullar i\u00e7inde kurulan ve s\u00fcrekli d\u00f6n\u00fc\u015fen bir yap\u0131 olarak d\u00fc\u015f\u00fcn\u00fclmelidir. Bencillik, yard\u0131mseverlik, su\u00e7luluk ya da k\u0131skan\u00e7l\u0131k gibi duygulan\u0131mlar da yal\u0131t\u0131lm\u0131\u015f bir ruhun do\u011fu\u015ftan getirdi\u011fi \u00f6zellikler de\u011fil, maddi ve tarihsel ko\u015fullar i\u00e7inde bi\u00e7imlenen deneyimlerdir.<\/p>\n\n\n\n

Bu yakla\u015f\u0131m\u0131n temel varsay\u0131m\u0131, bilincin toplumsal varl\u0131k taraf\u0131ndan belirlendi\u011fi ve \u00f6znenin ancak toplumsal ili\u015fkiler b\u00fct\u00fcn\u00fc i\u00e7inde anla\u015f\u0131labilece\u011fidir. Ancak bu belirlenim, insan \u00f6znelli\u011fini ortadan kald\u0131rmaz; aksine ona hem s\u0131n\u0131rlar hem de imk\u00e2nlar sunan diyalektik bir alan yarat\u0131r. Marksist perspektif, insan\u0131 donmu\u015f bir \u00f6z olarak de\u011fil, s\u00fcrekli de\u011fi\u015fen tarihsel bir varl\u0131k olarak ele al\u0131r. \u0130nsan d\u00fcnyay\u0131 d\u00f6n\u00fc\u015ft\u00fcr\u00fcrken ayn\u0131 zamanda kendi bilincini de d\u00f6n\u00fc\u015ft\u00fcr\u00fcr. Bu nedenle psikoloji, steril klinik odalar\u0131na s\u0131k\u0131\u015fm\u0131\u015f bireysel bir u\u011fra\u015f olmaktan \u00e7\u0131karak tarihsel ve toplumsal bir zemine yerle\u015fir. \u00d6znenin, kendisini ku\u015fatan ko\u015fullar i\u00e7inde nas\u0131l bir yan\u0131t \u00fcretti\u011fini anlamak da bu yakla\u015f\u0131m\u0131n temel meselelerinden biri h\u00e2line gelir.<\/p>\n\n\n\n

3 – Karl Marx\u2019\u0131n insan do\u011fas\u0131na ve topluma dair g\u00f6r\u00fc\u015fleri psikolojiye nas\u0131l bir zemin sunar?<\/strong><\/strong><\/p>\n\n\n\n

Marx\u2019\u0131n insan\u0131 \u201ctoplumsal ili\u015fkilerin toplam\u0131\u201d olarak tan\u0131mlamas\u0131, psikoloji a\u00e7\u0131s\u0131ndan \u00f6nemli bir k\u0131r\u0131lma yarat\u0131r. Bu bak\u0131\u015f a\u00e7\u0131s\u0131yla ruhsal ac\u0131, yaln\u0131zca biyokimyasal bir sorun olmaktan \u00e7\u0131kar ve yabanc\u0131la\u015fma kavram\u0131yla birlikte d\u00fc\u015f\u00fcn\u00fclmeye ba\u015flan\u0131r. Ancak Marx\u2019\u0131n as\u0131l katk\u0131s\u0131, bireyin i\u00e7 d\u00fcnyas\u0131n\u0131n mikro i\u015fleyi\u015fini a\u00e7\u0131klamaktan \u00e7ok, toplumsal tarihin i\u015fleyi\u015f yasalar\u0131n\u0131 anlamaya y\u00f6nelmesinde yatar. Marx bu yasalar\u0131, toplumsal d\u00f6n\u00fc\u015f\u00fcm\u00fcn imk\u00e2nlar\u0131n\u0131 g\u00f6stermek amac\u0131yla ortaya koymu\u015ftur. Bu nedenle onun d\u00fc\u015f\u00fcncesi, klinik prati\u011fe insan\u0131n yaln\u0131zca biyolojik bir organizma de\u011fil; dil, tarih ve toplum arac\u0131l\u0131\u011f\u0131yla kurulan tarihsel bir varl\u0131k oldu\u011funu hat\u0131rlat\u0131r.<\/p>\n\n\n\n

Bu yakla\u015f\u0131m g\u00fcn\u00fcm\u00fczde daha da \u00f6nemli h\u00e2le gelmi\u015ftir. Kapitalizmin derinle\u015fen krizleriyle birlikte insanlar\u0131n ya\u015fad\u0131\u011f\u0131 bo\u015fluk duygusu, kayg\u0131 ve anlams\u0131zl\u0131k hissi yaln\u0131zca bireysel sorunlar olarak g\u00f6r\u00fclemez. Bunlar ayn\u0131 zamanda insan\u0131n kendi eme\u011fine, \u00fcretti\u011fi d\u00fcnyaya ve giderek kendi varl\u0131\u011f\u0131na yabanc\u0131la\u015fmas\u0131n\u0131n psikolojik g\u00f6r\u00fcn\u00fcmleridir. Marx\u2019\u0131n sundu\u011fu perspektif, psikoterapiyi bireyi yaln\u0131zca \u201ckendine d\u00f6nd\u00fcrmeye\u201d \u00e7al\u0131\u015fan bir alan olmaktan \u00e7\u0131kar\u0131r. Bunun yerine terapiyi, ki\u015finin toplumsal b\u00fct\u00fcnl\u00fckle kurdu\u011fu kopuk ili\u015fkiyi ve bu ili\u015fkinin \u00fczerini \u00f6rten ideolojik mekanizmalar\u0131 sorgulayan bir s\u00fcrece d\u00f6n\u00fc\u015ft\u00fcr\u00fcr.<\/p>\n\n\n

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4 – T\u00fcrkiye toplumsal travmalar\u0131n s\u0131k\u00e7a ya\u015fand\u0131\u011f\u0131 bir \u00fclke. Marksist perspektif, travma kavram\u0131n\u0131 bireysel bir deneyim olmaktan \u00e7\u0131kar\u0131p nas\u0131l kolektifle\u015ftirir?<\/strong><\/strong><\/strong><\/strong><\/p>\n\n\n\n

Bug\u00fcn travma kavram\u0131 \u00e7o\u011fu zaman s\u0131n\u0131fsal ve politik ba\u011flam\u0131ndan kopar\u0131larak yaln\u0131zca ki\u015fisel bir incinmi\u015flik ya da n\u00f6robiyolojik bir tepki gibi ele al\u0131n\u0131yor. B\u00f6yle bir yakla\u015f\u0131m, travman\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131 toplumsal zemini g\u00f6r\u00fcnmez h\u00e2le getiriyor. Oysa marksist bir perspektiften bak\u0131ld\u0131\u011f\u0131nda travma, yaln\u0131zca bireyin i\u00e7 d\u00fcnyas\u0131nda ya\u015fanan bir k\u0131r\u0131lma de\u011fil; \u00fcretim ili\u015fkilerinin, bask\u0131 mekanizmalar\u0131n\u0131n ve tarihsel ko\u015fullar\u0131n \u00f6zne \u00fczerinde b\u0131rakt\u0131\u011f\u0131 somut bir izdir.<\/p>\n\n\n\n

Yaln\u0131zca T\u00fcrkiye\u2019de de\u011fil, sava\u015flar\u0131n, krizlerin ve yoksulla\u015fman\u0131n derinle\u015fti\u011fi g\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131nda toplumsal travmalar\u0131n yayg\u0131nla\u015fmas\u0131 tesad\u00fcf de\u011fildir. T\u00fcrkiye gibi ekonomik ve politik bask\u0131n\u0131n yo\u011fun hissedildi\u011fi co\u011frafyalarda sistemin s\u00fcreklili\u011fi \u00e7o\u011fu zaman toplumun s\u00fcrekli bir belirsizlik ve sars\u0131nt\u0131 i\u00e7inde tutulmas\u0131yla sa\u011flan\u0131r. \u0130nsan, kar\u015f\u0131s\u0131ndaki b\u00fcy\u00fck y\u0131k\u0131mlar kar\u015f\u0131s\u0131nda etkisiz kald\u0131\u011f\u0131n\u0131 hissetti\u011finde genellikle iki yola s\u00fcr\u00fcklenir: Ya a\u011f\u0131r bir ruhsal \u00e7\u00f6k\u00fcnt\u00fc ya\u015far ya da hayatta kalabilmek i\u00e7in ya\u015fananlara kar\u015f\u0131 duyars\u0131zla\u015f\u0131r. Her iki durumda da \u00f6zne pasif bir \u201ckurban\u201d kimli\u011fine s\u0131k\u0131\u015f\u0131r.<\/p>\n\n\n\n

Marksizmden hareketle psikolojiye bakt\u0131\u011f\u0131m\u0131zda \u00fc\u00e7\u00fcnc\u00fc bir yol a\u00e7\u0131lmaktad\u0131r. Bu yol, travmay\u0131 bireysel bir ma\u011fduriyet anlat\u0131s\u0131 olmaktan \u00e7\u0131kar\u0131p kolektif bir m\u00fccadele ve dayan\u0131\u015fma zeminine ta\u015f\u0131maya \u00e7al\u0131\u015f\u0131r. \u0130yile\u015fme, ac\u0131n\u0131n toplumsal k\u00f6kenlerini g\u00f6rmekle ba\u015flar; ancak bununla s\u0131n\u0131rl\u0131 kalmaz. As\u0131l d\u00f6n\u00fc\u015f\u00fcm, y\u0131k\u0131m\u0131n kar\u015f\u0131s\u0131nda yeni dayan\u0131\u015fma bi\u00e7imleri ve ortak ya\u015fam alanlar\u0131 kurabilmekle m\u00fcmk\u00fcnd\u00fcr. Ac\u0131, payla\u015f\u0131ld\u0131\u011f\u0131nda ve onu \u00fcreten ko\u015fullara kar\u015f\u0131 ortak bir m\u00fccadeleye d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fcnde, \u00f6zne yaln\u0131zca y\u0131k\u0131m\u0131n alt\u0131nda ezilen biri olmaktan \u00e7\u0131kar; kendi ya\u015fam\u0131n\u0131 ve tarihini d\u00f6n\u00fc\u015ft\u00fcrebilen bir akt\u00f6re d\u00f6n\u00fc\u015f\u00fcr.<\/p>\n\n\n\n

5 – Bu yakla\u015f\u0131m, insan\u0131n mutluluk aray\u0131\u015f\u0131n\u0131 nas\u0131l ele almaktad\u0131r?<\/strong><\/strong><\/p>\n\n\n

\n
\"\"<\/figure>\n<\/div>\n\n\n

\u0130nsan\u0131n daha iyi bir ya\u015fam ve mutluluk aray\u0131\u015f\u0131 i\u00e7inde olmas\u0131 ku\u015fkusuz olumsuz bir \u015fey de\u011fildir. Aksine bu aray\u0131\u015f, ya\u015fam\u0131 s\u00fcrd\u00fcrme ve geli\u015ftirme iste\u011finin en temel ifadelerinden biridir. Bu nedenle mutluluk arzusu k\u00fc\u00e7\u00fcmsenmemeli ya da de\u011fersizle\u015ftirilmemelidir. Ancak burada belirleyici olan, mutlulu\u011fun hangi zeminde tan\u0131mland\u0131\u011f\u0131d\u0131r. Kapitalist ideoloji mutlulu\u011fu \u00e7o\u011fu zaman sat\u0131n al\u0131nabilir bir meta, s\u00fcrekli ula\u015f\u0131lmas\u0131 gereken bir hedef ya da kesintisiz bir \u201cpozitiflik\u201d h\u00e2li olarak sunar. B\u00f6ylece mutluluk, piyasada dola\u015f\u0131ma sokulan ve t\u00fcketim \u00fczerinden vaat edilen ge\u00e7ici bir deneyime d\u00f6n\u00fc\u015f\u00fcr. Bu t\u00fcr bir mutluluk anlay\u0131\u015f\u0131, bireyin i\u00e7inde bulundu\u011fu s\u00f6m\u00fcr\u00fc ili\u015fkileriyle uzla\u015fmas\u0131n\u0131 kolayla\u015ft\u0131ran bir yan\u0131lsama \u00fcretir. <\/p>\n\n\n\n

Oysa g\u00fcncel \u00e7al\u0131\u015fmalar ve toplumsal g\u00f6zlemler, izole ve tamamen bireysel bir mutlulu\u011fun m\u00fcmk\u00fcn olmad\u0131\u011f\u0131n\u0131 giderek daha a\u00e7\u0131k bi\u00e7imde ortaya koymaktad\u0131r. Johann Hari\u2019nin Kaybolan Ba\u011flar<\/em> adl\u0131 \u00e7al\u0131\u015fmas\u0131n\u0131n da i\u015faret etti\u011fi gibi; depresyon, kayg\u0131 ve mutsuzluk \u00e7o\u011fu zaman insan\u0131n toplumuyla, eme\u011fiyle, do\u011fayla ve anlam duygusuyla kurdu\u011fu ba\u011flar\u0131n kopmas\u0131ndan beslenir.<\/p>\n\n\n\n

Bu nedenle marksist perspektif a\u00e7\u0131s\u0131ndan mesele, bireysel mutluluk aray\u0131\u015f\u0131n\u0131 k\u00fc\u00e7\u00fcmsemek de\u011fil; onun toplumsal ko\u015fullardan ba\u011f\u0131ms\u0131z d\u00fc\u015f\u00fcn\u00fclemeyece\u011fini g\u00f6stermektir. Ger\u00e7ek doyum, \u00e7at\u0131\u015fmas\u0131z bir huzur h\u00e2linde de\u011fil; yabanc\u0131la\u015fmay\u0131 a\u015fmaya y\u00f6nelik m\u00fccadelede ve yeniden kurulan kolektif ba\u011flarda ortaya \u00e7\u0131kar. Mutluluk bu anlamda bireysel bir konfor alan\u0131 de\u011fil, \u00f6znenin kendi arzusu ile toplumsal kurtulu\u015f aras\u0131ndaki ba\u011f\u0131 kurabildi\u011fi bir \u00f6zg\u00fcrle\u015fme s\u00fcreci olarak d\u00fc\u015f\u00fcn\u00fclmelidir.<\/p>\n\n\n

<\/p>\n

<\/p>\n\n\n

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

  R\u00f6portaj: Psikolog Ekin \u015een \u00d6no\u011flu – THTM Ak\u0131l ve Ruh Sa\u011fl\u0131\u011f\u0131 \u0130nsiyatifi 1 – G\u00fcn\u00fcm\u00fczde psikoterapi prati\u011fi, bireyi mi iyile\u015ftiriyor yoksa sistemi mi yeniden \u00fcretiyor? [\u2026]<\/span><\/p>\n","protected":false},"author":270452333,"featured_media":7538,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_wpcom_ai_launchpad_first_post":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"[]","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"_wpas_customize_per_network":false,"jetpack_post_was_ever_published":false},"categories":[14,1625],"tags":[1663,1378,1646,1645,1643,1565,1665,1664,1666,1383,1658,1444,1403,1660,1642,1661,1644,1370,1662,1657,1656,1655,1647],"class_list":["post-7535","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-dergi","category-psikologlar-gunu-ozel","tag-dayanisma","tag-elestirel-psikoloji","tag-emek","tag-emek-mucadelesi","tag-klinik-psikoloji-yonetmeligi","tag-marks-ve-psikoloji","tag-marksist-psikoloji","tag-marksizm","tag-marx-ve-psikoloj","tag-meslek-yasasi","tag-online-terapi","tag-politik-psikoloji","tag-psikolog","tag-psikolog-emegi","tag-psikolog-meslek-yasasi","tag-psikologlar-ve-yalnizlik","tag-psikologlarin-haklari","tag-psikoloji","tag-psikoloji-ve-yalnizlik","tag-ruh-sagligi-calisanlari","tag-siyaset-ve-psikologlar","tag-toplumsal-mucadele-ve-psikologlar","tag-inci-boyacioglu"],"yoast_head":"\nPsikolojide 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