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Bu makale, postmodernizmin insan haklarna bakn e1ctirel bir analize tabi tutmaktadr.
Evrensel insan haklar dncesiyle postmodern sylem arasnda bir uyumsuzluun olduu ortaya
konmaktadr. Postmodernizmin, zerk birey ve evrensellik gibi kavramlara ynelik ykc eletirisi,
insan haklarnn dayand tt'orik temelleri sarsmaktadr. Bu yaznn argmanlarndan birisi de,
insan haklarna ynelik postmodern eletirinin kimi hak teorisycnlerini pragmatizmin ekim alanna
srkledii ve bunun sonucu olarak da insan haklarnn "temelci" yaklamla merulatrlmasndan
vazgeildii eklindedir. Makale, postmodernisterin aslnda insan haklar gibi modernitenin etik
sorunlarna duyarsz olmad, ancak iddia ettikleri gibi insan haklarna "yeni bir yaklam" da
henz ortaya koyamadklar saptamasyla sona ermektedir.
2 Machpcrson'n cc~irisi ka~sda Lockc'u savunan almalar iin bkz, <BERLIN, 1989;
72-80; KAUFMAN, 1968: 595-{',15).
4 Ankara niversitesi SBF Dergisi. 56-1
(Post)modern Durumda Insan Haklar: ''Tm tarihin indirimli sat ... "
Fransz nsan Haklar Bildirgesi'ne ynelik eletirilerin de etkisiyle
19.yzylda gerileyen insan haklar, 2D.yzylda yeniden dirildi ve tabir
kltr zerine yazlanyla tannan lhab Hassan, bu durumu yle ifade eder:
"Tanrlarmz ldrdk, ve imdi sylemimizi zerine kuracamz hi bir
eyimiz kalmad" (HASSAN, 1987: 180). Dier yandan postmodernist1er, insan
yaamn anlamlandran moral/etik kurallarn gerekliliinin de farkndalar.
Fakat burada sorun, emir ve yasaklar ieren bu kurallarn nasl
merulatrlacadr. Postmodernist yazarlardan zellikle Lyotard ve Derrida'y
derinden etkileyen musevi dnr Levinas, "gnderen" sorununu ksmen
zmtr. Ona gre, en azndan bazlar iin, etik emirleri gnderen, akn
kutsal kaynaktr (LEVINAS, 1989: 191-20D).1OAncak postmodern etik, bu ve
benzeri "metafizik" temelleri reddetmektcdir.
'Temel-sizlii"ne karn postmodern etik, oulcu bir yap ierisinde
kltrel, etnik ve dinsel "kk anlatlar"n yaamasn savunmaktadr
(HELLER/FEHER, 1992: 36-37, HABER, 1994: 119). Postmodern etik/siyasal
proje, modemitcnin rettii "dlama ve marjinalletirme"ye bir tepkiyi ifade
etmektedir. Postmodern sylemin savunduu "oulcu adalefin, "teki"ni,
"bilinmeyen"i, "dlanan" "temsil edilmeyen"i ve "marjinalletirilen"i kuatacak
ve koruyacak ekilde yeniden kavramsallatrlmas amalanmaktadr
(CIDDENS, 1991: 6, WHITE, 1991: 116-117). Bu kavramsallahrmadaki anahtar
kavram "teki"dir. imdi "teki"/"zne" atmasna geebiliriz.
10 Levinas'n etik anay~nn eletirel bir analizi iin bkz. (RAKMAN, 2000:179-199).
11 Bu soyutlama kimi ada dnrlerde ok daha barizdir. rneinyeni-Kantln en
nemli temsilcisi olarak bilinen Jahn Rawls'un adalet teorisi bylesine bir "plak insan"
varsaymna dayanr. Rawls'un "orijinal durum"unda insanlar bir e~it "cehalet peesi"
(veil of ignorance) altnda, iyi ya da kt haslelerden bamsz olarak adaletin temel
lht Arslan. Postmodern Sylem ve Insan Haklar. 9
znesi, soyut insandr. Dolaysyla insan haklar, insann sadece insan olmaktan
dolay sahip olduu haklar olarak tanmlanmaktadr (DONNELLY, 1989: 9;
ERDOCAN, 1998: 195; KUURAD, 1996: 46).
nsan haklarna ynelik eletirilerin odaklat nokta da bu soyut
insandr. Buna gre insan diye soyut bir varlk yoktur, De Maistre'nin "Ben
Fransz grdm, Rus grdm, Alman grdm; ama insan grmedim!" sz
soyut bireyin eletirisidir (KOLAKOWSKI, 1999: 78).12 Bu eletiri insan haklar
diline evrildiinde, insann hakkndan deil, bir Fransz'n, Rus'un da
Alman'n hakkndan szedilebilecei argman ortaya kmaktadr. Burke'den
Hannah Arendt'e, ondan da postmodernizmin tanm babas Lyotard'a uzanan
izgide insann ancak belli sosyal ve siyasal statler iinde- bunlardan arnm,
olarak deil- baz haklara sahip olabilecei vurgulanmtr. Szgelimi Arendt,
zellikle kinci Dnya Sava sonrasnda ortaya kan insanlk durumunun,
ironik bir ekilde Burke'un Fransz Haklar Bildirgesi'ne ynelttii eletirileri
doruladn ifade etmektedir. Arendt'e gre "Dnya, insan olmann soyut
plaklnda kutsal hibir ey bulmamtr," Arendt, zellikle Yahudi
soykrmna (Holocaust) gndermede bulunarak,13 yr 'arndan ve siyasal
aidiyetlerinden bamsz olarak insanlarn haklara sahip olduu iddiasn
'J:. . ;il1rihin dorulamadn savunuyor. Ve u yargya ulayor: "yle i~"riinyor ki
insan olmaktan baka bir eyolmayan biri, tam da teki insanlarn k(;;;disine bir
hemcinsleri gibi davranmalarn mmkn klan nitelikleri yitim1ektedir"
(ARENDT, 1998: 309-311).
Arendt'in bu szleri, "teki'nin Haklar"n savunurken Lyotard'a ilham
kayna olmutur. Lyotard, Arendt'ten hareketle insan haklarnn temel
koulunu -biraz da "teki" (Other) kelimesiyle oynayarak- yle tanmlyor: "Bir
kii ancak insan olmann dnda bir eyse haklara sahiptir. O bir insan olmaktan baka
bir eyse, ay zamanda bir teki insan n/maldr." (LYOTARD, 1999: 144).
Postmodern sylem bireye kar "teki"nin haklarn savunmaktadr, Bir
anlamda postmodernistcr, "marjinalletirilmi teki"nin kendisini otonam insan
olarak sunan bireyden intikamn alma peindedirler (FEKETE, 1984: xV-Avi), Bu
intikam, znenin yok edilmesi gibi ar bir cezay beraberinde getirmektedir.
Ksaca insan/zne, lme mahkum edilmitir (DALLMA YR, 1981. 21-29).
Michel Foucault'nun mehur ifadesiyle "insan deniz kysnda kumsala izilen
bir ehre gibi yok olma srecine girmitir" (FOUCAULT, 1971: 387).
14 Nictzschc'nin "znc"yi rcddi konusunda ayrca bkz. (N iETZSCl lE, 1969: 45).
15 Focault'nun bu noktada bir c1c~tirisi iin bkz. ((-IABERMAS, 1990:290).
lht Arslan. Postmodern Sylem ve Insan Haklar. 11
Insan haklar herhangi bir kapsayc moral doktrine ya da insan doasna ilikin
herhangi bir felsefi kavrama dayanmazlar- szgelimi insanlar moral varlklardr
ve eit deere sahiptirler, veya onlara bu haklar kazandran baz zel moral ve
zihinsel gce sahiptirler gibi ... Bunlarn byle olduunu gstermek olduka derin
bir felsefi teoriyi gerektirir ki ou hiyerarik toplumlar, liberal veya demokratik
olduu gerekesiyle, ve bu haklarn Bat siyasal geleneinin bir zellii olduu ve
di<~er lkelere yabanc olduu gerekeleriyle haklar reddedebileceklerdir
(RAWLS, 1993: 56-57).
Sonu Yerine
ns<n hakl<r, modernitenin zne-merkezli ve evrenselci syleminin bir
rn olarak alglanmaktadr. Postnodernistler, Aydnlunm<mn miras olan
ins<n h<kl<r dncesinin bir "meta-anlat" olduunu ve "teki"ni, "temsil
edilmeyen"i bastrn<k iin kulbnbn bir merul<trma arac olduunu ileri
srmektedirler. Ancak, postmodernistler, "modern" sorunbr atklarn da
sylemiyorlar. Postmodern yazarlar< gre, postmodernitenin "post"u,
"modernden sonra gelen"i deil, "modernitenin kendini algl<yndan sonra
gelen"i ifade etmektedir. Bir b<ka deyile, postmodernite etik dahil
modernitenin kendini alglayndan do<n sorunl<r k<rsnd< "yeni bir
perspektif, yeni bir yol" sunm< iddiasnd<dr (HELLER, 2000: 2).
Nitekim, postmodern eletirinin evrensellik, zne, otonomi gibi insan
h<klarnn tanmsal gelerini tehdit etmesine karn, postmodernister insan
h<klar fikrini aka dlamyorl<r. Kimi z<man "teki'nin h<klar" dzleminde,
kimi zam<n da du yg-..s<i dzlemde postmodern yaz<rlar insan h<klarn
savunmak ihtiyacn duyuyorl<r. Postmodernistler ins<n haklar meselesine
duy<rsz k<lamyorl<r, zira etik sorununa duyarsz deiller. nsan haklar ise
etik (Sittiichkeit) alanda nemli bir yer igal etmektedir. Bu nedenle, Habermas'n
belirttii gibi, hemen "hi kimse hukuk sisteminin mor<l zn temsil eden
ins<n huklarnn, modern yailmn etik (SittiicJkl'ii) <nby iin yersiz olduunu
ileri srmeyecektir." (H A13EI{MAS, 1990: 2(5). Nitekim Bauman Postmodern
Ethics adl kitnbnda "byk etik meseleler-ins<n hakl<r gibi ... hibir ekilde
gncelliklerini k<ybetmedilcr" sapt<m<sn y<pmakndr. Baum<n hemen
ardndan bu elik meselelerin "yeni" bir bak asnd<n grlmesi ve ele alnm<s
21 Rorty'e gre, "niin Bosm'da Srplarn tecavzne uroyan bir mslman kadn
umUTunda olsun'" 'ieklindeki bir sorunun cevab rasyonel deil, ancak duygusal
dzlemde verilebilir. Bu tr sonbr, szgelimi, "i'ite o kadn senin kzn ya da gelinin
obbilirdi" 'ieklinde ba'ibyacak bir anbtnb cevapbndrbbilir ancak. (RORTY, 1993: 129).
lht Arslan. Postmodern Sylem ve Insan Haklar. 17
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