{"id":64962,"date":"2021-10-01T02:09:20","date_gmt":"2021-10-01T07:09:20","guid":{"rendered":"https:\/\/akunq.net\/tr\/?p=64962"},"modified":"2021-10-01T02:09:20","modified_gmt":"2021-10-01T07:09:20","slug":"gulbenkyan-ve-hayirsever-zenginlik","status":"publish","type":"post","link":"https:\/\/akunq.net\/tr\/?p=64962","title":{"rendered":"G\u00fclbenkyan ve \u2018hay\u0131rsever\u2019 zenginlik"},"content":{"rendered":"

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NURAY MERT<\/a><\/strong><\/p>\n

\u201cSol siyaset gelene\u011finden gelenler, \u2018hay\u0131rseverlik\u2019 (charity\/philantrophy) konusuna her zaman ele\u015ftirel bakarlar. Bunun nedeni, ku\u015fkusuz \u2018hay\u0131rsevmezlik\u2019 de\u011fildir. Sosyalizmin e\u015fitlik\u00e7i toplum \u00fctopyas\u0131 bir yana, sosyal demokrat siyaset bak\u0131\u015f a\u00e7\u0131s\u0131na g\u00f6re de toplumsal adalet a\u00e7\u0131s\u0131ndan izlenmesi gereken yol servetin hakk\u0131yla vergilendirilmesi ve sosyal haklar \u00e7er\u00e7evesinde yeniden b\u00f6l\u00fc\u015f\u00fcm\u00fcd\u00fcr. Bir \u015feyin hak olarak tan\u0131nmas\u0131 ile sadaka nev\u2019inden da\u011f\u0131t\u0131m\u0131 aras\u0131nda insanl\u0131k haysiyeti a\u00e7\u0131s\u0131ndan \u00f6nemli bir fark vard\u0131r.\u201d<\/strong><\/em><\/p>\n

\u2018Bay Y\u00fczde Be\u015f\u2019 lakab\u0131 ile \u00fcnl\u00fc petrol zengini Kalust G\u00fclbenkyan\u2019\u0131n Jonathan Conlin taraf\u0131ndan kaleme al\u0131nan biyografisi yay\u0131nland\u0131\u011f\u0131nda beni \u00e7ok heyecanland\u0131rm\u0131\u015ft\u0131.\u00a0Financial Times<\/em>\u2019da yay\u0131nlanan kitap tan\u0131t\u0131m\u0131 bo\u015funa \u2018Unutulan B\u00fcy\u00fck \u0130\u015fadam\u0131\u2019\u00a0(The forgotten tycoon)<\/a>\u00a0ba\u015fl\u0131\u011f\u0131n\u0131 ta\u015f\u0131m\u0131yordu: Ad\u0131 Lizbon\u2019da bir m\u00fcze ve vak\u0131fla ya\u015fat\u0131l\u0131yor olmas\u0131na kar\u015f\u0131n, 1869 do\u011fumlu G\u00fclbenkyan, ad\u0131 ger\u00e7ekten de \u00e7oktan unutulmu\u015f olan, \u00f6nemli bir tarih\u00ee \u015fahsiyet. Tarih\u00ee \u00f6nemi, 20. y\u00fczy\u0131l ba\u015f\u0131nda d\u00fcnyan\u0131n en zengin adamlar\u0131ndan biri olmas\u0131ndan ziyade, Osmanl\u0131 Ermenisi olarak do\u011fduktan sonra petrol sekt\u00f6r\u00fcnde adeta sihirbaz bir i\u015fadam\u0131 haline gelen ve d\u00f6neminin kozmopolit bir simas\u0131 olmas\u0131. En \u00e7ok da Irak petrolleri imtiyaz sahibi olarak Ortado\u011fu tarihinde ve T\u00fcrkiye\u2019nin Musul petrolleri \u00fczerine hak iddias\u0131 vesilesiyle ismi ge\u00e7en biri.<\/p>\n

Do\u011frusu Conlin\u2019in kitab\u0131, iyi \u00e7al\u0131\u015f\u0131lm\u0131\u015f bir biyografi olarak bu konuda \u00f6nemli bir kaynak niteli\u011fi ta\u015f\u0131yor, ancak benim kitaba dair beklentilerimi tam anlam\u0131yla kar\u015f\u0131lam\u0131yor. Conlin\u2019in \u00f6ne \u00e7\u0131kard\u0131\u011f\u0131 G\u00fclbenkyan\u2019\u0131n i\u015f hayat\u0131 ser\u00fcveni d\u00f6nemin siyasi tarihinin de bir \u00f6zeti mahiyetinde; bu a\u00e7\u0131dan \u00e7ok bilgilendirici bir \u00e7al\u0131\u015fma olmu\u015f. Ancak kitap boyunca G\u00fclbenkyan\u2019\u0131n bir Osmanl\u0131 Ermenisi olarak portresi g\u00f6lgede kal\u0131yor. G\u00fclbenkyan\u2019\u0131n \u0130ngiltere\u2019de e\u011fitim g\u00f6rmesinin ard\u0131ndan, \u201cparlamak istedi\u011fim yer T\u00fcrkiye de\u011fil ve T\u00fcrkiye \u00f6l\u00e7\u00fctlerine g\u00f6re de\u011ferlendirilmek umrumda de\u011fil\u201d (s. 46) \u015feklinde \u00f6zetledi\u011fi gibi \u0130stanbul\u2019dan kopuk bir hayat se\u00e7mesi ve ya\u015fam\u0131n\u0131n \u00e7o\u011funu Bat\u0131 Avrupa\u2019da ge\u00e7irmesi, Colin\u2019in Osmanl\u0131 ge\u00e7mi\u015fine yeterince yer vermemesinin gerek\u00e7esi olarak g\u00f6r\u00fclebilir. Benim beklentim aile ge\u00e7mi\u015fine hi\u00e7 olmazsa biraz daha etrafl\u0131ca de\u011finilmi\u015f olmas\u0131yd\u0131. Zira Kayseri k\u00f6kenli G\u00fclbenkyan ve Esayan ailesine mensup e\u015fi, 19. y\u00fczy\u0131l \u0130stanbul\u2019unun iki b\u00fcy\u00fck Ermeni ailesine mensuplard\u0131. Kitapta bu ge\u00e7mi\u015ften s\u00f6z ediliyor, ancak Osmanl\u0131 son d\u00f6neminde \u00f6ne \u00e7\u0131kan gayrim\u00fcslim burjuvazi bu kadarla ge\u00e7i\u015ftirilmeyecek kadar \u00f6nemli ve ilgin\u00e7 bir konu. Conlin\u2019in bu konuya hakk\u0131n\u0131 verecek birikime sahip olmad\u0131\u011f\u0131 anla\u015f\u0131l\u0131yor. Oysa kitapta G\u00fclbenkyan\u2019\u0131n en sevdi\u011fi atas\u00f6z\u00fc olarak ge\u00e7en \u2018it \u00fcr\u00fcr kervan y\u00fcr\u00fcr\u2019, dedikodu ve laflama anlam\u0131nda kulland\u0131\u011f\u0131 \u2018\u00e7an \u00e7an\u2019 tabiri bile ge\u00e7mi\u015fine g\u00f6nderme olarak ilgin\u00e7 detaylar.<\/p>\n

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Dahas\u0131, \u0130ngiltere\u2019de e\u011fitim g\u00f6rm\u00fc\u015f olan torununun (k\u0131z\u0131n\u0131n o\u011flu) \u0130ngiliz ordusuna girmesi s\u00f6z konusu oldu\u011funda dahi, t\u00fcm kozmopolit kimliklerine ra\u011fmen Ermenili\u011fin aile i\u00e7inde, k\u0131z\u0131 Rita\u2019n\u0131n deyimi ile \u2018past\u0131rma meselesi\u2019 olarak g\u00fcndeme gelmesi \u00f6rne\u011finde oldu\u011fu gibi, Bat\u0131 d\u00fcnyas\u0131n\u0131n Ermeniler gibi bir Do\u011fu halk\u0131na bak\u0131\u015f\u0131 gibi konular biyografi boyunca olduk\u00e7a g\u00f6lgede kalm\u0131\u015f. Bu nedenle ben bu biyografiyi bekledi\u011fimden daha az ilgin\u00e7 buldum. Di\u011fer taraftan, G\u00fclbenkyan\u2019\u0131n \u2018Ermeni soyk\u0131r\u0131m\u0131\u2019 gibi siyasal konulardan uzak durma \u00e7abas\u0131na de\u011finilmi\u015f olmas\u0131na kar\u015f\u0131l\u0131k, bu konunun da Osmanl\u0131 Ermeni burjuvazisinin benzeri konularda sergiledi\u011fi tavra dair daha genel bir \u00e7er\u00e7eve i\u00e7inde de\u011ferlendirilmemi\u015f olmas\u0131 bana g\u00f6re bir eksiklik olmu\u015f. Di\u011fer taraftan, Colin\u2019in biyografisinin odakland\u0131\u011f\u0131 konular\u0131n daha ziyade i\u015f ili\u015fkileri olmas\u0131, k\u0131smen G\u00fclbenkyan\u2019\u0131n kendisinin de i\u015f ili\u015fkilerini hayat\u0131n\u0131n merkezine oturtmu\u015f olmas\u0131 ile izah edilebilir. Ayr\u0131ca, Birinci ve \u0130kinci d\u00fcnya sava\u015flar\u0131n\u0131n, Osmanl\u0131 \u0130mparatorlu\u011funun y\u0131k\u0131l\u0131\u015f\u0131 gibi sars\u0131c\u0131 geli\u015fmelere sahne olan f\u0131rt\u0131nal\u0131 bir d\u00f6nemde bu i\u015f ili\u015fkilerinin izini s\u00fcrmenin, ayn\u0131 zamanda ilgin\u00e7 bir siyasal tarih okumas\u0131 oldu\u011funa dikkat \u00e7ekmek isterim. Sadece Irak petrolleri konusu bile, G\u00fclbenkyan\u2019\u0131n kurdu\u011fu ili\u015fkiler \u00e7er\u00e7evesinde (mesela G\u00fclbenkyan\u2019\u0131n Nuri Said Pa\u015fa ile temaslar\u0131) Osmanl\u0131 sonras\u0131 Irak\u2019ta ya\u015fanan geli\u015fmeleri hat\u0131rlamak a\u00e7\u0131s\u0131ndan \u00f6nemli.<\/p>\n

Biyografisinin G\u00fclbenkyan\u2019\u0131n i\u015f d\u00fcnyas\u0131 odakl\u0131 olmas\u0131 vesilesiyle G\u00fclbenkyan Vakf\u0131 ve \u2018hay\u0131rseverlik\u2019 faaliyetleri konusuna ge\u00e7i\u015f yapmak istiyorum. G\u00fclbenkyan Vakf\u0131, son olarak T\u00fcrkiye\u2019de bu vakfa ba\u011fl\u0131 bir komisyonun sosyal bilimlere ili\u015fkin haz\u0131rlad\u0131\u011f\u0131 bir bildiri \u00e7er\u00e7evesinde 1996\u2019da d\u00fczenlenen T\u00fcrkiye\u2019de \u2018sosyal bilimleri a\u00e7\u0131n\u2019 ba\u015fl\u0131kl\u0131 sempozyumu hat\u0131rlamama neden oldu. Ben de bu sempozyuma bir tebli\u011fle kat\u0131lm\u0131\u015ft\u0131m. Komisyonun haz\u0131rlad\u0131\u011f\u0131 bildiri ve T\u00fcrkiye\u2019de d\u00fczenlenen sempozyum tebli\u011fleri Metis Yay\u0131nlar\u0131 taraf\u0131ndan iki kitap olarak yay\u0131nlanm\u0131\u015ft\u0131 (Sosyal Bilimleri A\u00e7\u0131n<\/em>, 1996), Sosyal Bilimleri Yeniden D\u00fc\u015f\u00fcnmek-Sempozyum Bildirileri (1998) komisyon raporuna tekrar d\u00f6n\u00fcp bakt\u0131\u011f\u0131mda, zaman\u0131 i\u00e7in olduk\u00e7a iyi rehber niteli\u011fi ta\u015f\u0131d\u0131\u011f\u0131n\u0131 g\u00f6rd\u00fcm. Asl\u0131nda bu \u00e7al\u0131\u015fman\u0131n vakf\u0131n ilk kurulu\u015f y\u0131llar\u0131n\u0131n hedefledi\u011fi alanlarla pek de ilgisi yok. G\u00fclbenkyan Vakf\u0131 sanat ve bilimi destekleme amac\u0131yla \u201990\u2019l\u0131 y\u0131llarda sosyal bilimleri kapsam\u0131na alm\u0131\u015f. G\u00fclbenkyan\u2019\u0131n ya\u015fam\u0131 boyunca tutkuyla y\u00fcr\u00fctt\u00fc\u011f\u00fc sanat eserleri koleksiyonculu\u011fu, \u00f6l\u00fcm\u00fcnden sonra bir m\u00fczeyle de\u011ferlendirilmi\u015f. D\u00fcnyan\u0131n en b\u00fcy\u00fck sanat koleksiyonlar\u0131ndan birine sahip olan G\u00fclbenkyan\u2019\u0131n, Paris\u2019te bu eserlere ev sahipli\u011fi yapan malik\u00e2nesinde sadece bir gece kalm\u0131\u015f oldu\u011funu, hayat\u0131n\u0131n t\u00fcm\u00fcn\u00fc l\u00fcks otellerde ge\u00e7irdi\u011fini de biyografisinden \u00f6\u011freniyoruz.<\/p>\n

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Sa\u011fda: G\u00fclbenkyan M\u0131s\u0131r\u2019da, Edfu tap\u0131na\u011f\u0131nda, Horus heykelinin \u00f6n\u00fcnde, 1928. Solda, G\u00fclbenkyan m\u00fczesinin bah\u00e7esinde HG\u00fclbenkyan heykeli.\u00a0<\/sup><\/p>\n

G\u00fclbenkyan\u2019\u0131n vak\u0131f ve m\u00fczesi i\u00e7in Portekiz\u2019i se\u00e7mi\u015f olmas\u0131 ise ilgin\u00e7 olman\u0131n \u00f6tesinde \u00f6nemli. Asl\u0131nda \u0130ngiltere vatanda\u015f\u0131 olmas\u0131na, evinin Fransa\u2019da olmas\u0131na kar\u015f\u0131n, G\u00fclbenkyan uzun muhasebelerden sonra y\u00fcksek vergilerden ka\u00e7mak i\u00e7in Portekiz\u2019i se\u00e7mi\u015f. \u00c7ocuklar\u0131ndan bile sak\u0131nmaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 servetinin en iyi \u015fekilde otoriter Salazar y\u00f6netimi alt\u0131nda ya\u015fayan Portekiz\u2019de korunaca\u011f\u0131na karar vermi\u015f. Conlin\u2019in deyimiyle \u201cba\u015f\u0131nda bir diktat\u00f6r\u00fcn bulundu\u011fu, hukuki \u00e7er\u00e7evenin belirsiz oldu\u011fu, izcilik dahil t\u00fcm uluslararas\u0131 kurulu\u015flara d\u00fc\u015fmanca bakan\u201d bir \u00fclkede uluslararas\u0131 bir vak\u0131f kurmu\u015f. Colin, G\u00fclbenkyan\u2019\u0131, aralar\u0131nda D. Rockefeller ve Henry Ford\u2019un da bulundu\u011fu ve Andrew Carnegie\u2019nin ba\u015f\u0131n\u0131 \u00e7ekti\u011fi, \u201cg\u00fc\u00e7lerini daha fazla g\u00fc\u00e7 edinmek, toplumsal ve siyasi etkilerini geni\u015fletmek amac\u0131 g\u00fcden\u201d yeni \u201cgiri\u015fimci hay\u0131rseverlik\u201din temsilcilerinden biri olarak tan\u0131mlam\u0131\u015f. G\u00fclbenkyan\u2019\u0131n b\u00fcy\u00fck sanat koleksiyonunu o\u011fluna ve k\u0131z\u0131na miras b\u0131rakmaktansa vakf\u0131na ba\u011f\u0131\u015flamas\u0131n\u0131n arka plan\u0131nda, ilk bak\u0131\u015fta y\u00fcce g\u00f6n\u00fcll\u00fcl\u00fck gibi g\u00f6r\u00fcnse de, benzeri \u00f6rneklerde oldu\u011fu gibi, b\u00fcy\u00fck servet sahiplerinde s\u0131k\u00e7a rastlanan maddi zenginli\u011fin \u00f6tesinde, isimlerine \u00f6l\u00fcms\u00fczl\u00fck kazand\u0131rma h\u0131rs\u0131n\u0131n oldu\u011funu hesaba katmak a\u015f\u0131r\u0131 ku\u015fkuculuk olmaz. Zira bu servet sahiplerini harekete ge\u00e7iren toplumsal fayda olsa, zenginliklerini vergilerden ka\u00e7\u0131rmak i\u00e7in bunca \u00e7aba g\u00f6stermeleri anlams\u0131z olurdu. Bilindi\u011fi gibi, b\u00fcy\u00fck i\u015fadamlar\u0131n\u0131n vak\u0131f ve hay\u0131rseverlik hevesleri asl\u0131nda \u00f6teden beri hi\u00e7 sevmedikleri vergilerden ka\u00e7man\u0131n en iyi yolu olmu\u015ftur. Nitekim Conlin, G\u00fclbenkyan\u2019\u0131n vergilerden hi\u00e7 ho\u015flanmad\u0131\u011f\u0131n\u0131 ve bunlardan ka\u00e7\u0131nmak i\u00e7in g\u00f6sterdi\u011fi \u00e7abalar\u0131 uzun uzun anlat\u0131yor.<\/p>\n

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Haz\u0131r yeri gelmi\u015fken, bu vesileyle G\u00fclbenkyan biyografisinin d\u0131\u015f\u0131na ta\u015farak, dikkatinizi kapitalizm tarihi i\u00e7in yeni olmayan ve fakat \u00f6zellikle \u201990\u2019l\u0131 y\u0131llardan sonra yeniden g\u00fcndeme gelen \u2018hay\u0131rseverlik\/insanc\u0131ll\u0131k\u2019 faaliyetleri konusuna \u00e7ekmek isterim. Malum, sol siyaset gelene\u011finden gelenler, \u2018hay\u0131rseverlik\u2019 (charity<\/em>\/philantrophy<\/em>) konusuna her zaman ele\u015ftirel bakarlar. Bunun nedeni, ku\u015fkusuz \u2018hay\u0131rsevmezlik\u2019 de\u011fildir. Sosyalizmin e\u015fitlik\u00e7i toplum \u00fctopyas\u0131 bir yana, sosyal demokrat siyaset bak\u0131\u015f a\u00e7\u0131s\u0131na g\u00f6re de toplumsal adalet a\u00e7\u0131s\u0131ndan izlenmesi gereken yol servetin hakk\u0131yla vergilendirilmesi ve sosyal haklar \u00e7er\u00e7evesinde yeniden b\u00f6l\u00fc\u015f\u00fcm\u00fcd\u00fcr. Bir \u015feyin hak olarak tan\u0131nmas\u0131 ile sadaka nev\u2019inden da\u011f\u0131t\u0131m\u0131 aras\u0131nda insanl\u0131k haysiyeti a\u00e7\u0131s\u0131ndan \u00f6nemli bir fark vard\u0131r. O nedenle, mesela servet sahiplerinin burs vermesiyle paras\u0131z e\u011fitim hakk\u0131 ayn\u0131 \u015fey olamaz. Klasik liberalizmin buna itiraz\u0131, sosyal haklar ad\u0131na konan y\u00fcksek vergilerin, insanlar\u0131n servetlerini nas\u0131l kullanmak istiyorlarsa kullanmas\u0131 \u00f6zg\u00fcrl\u00fc\u011f\u00fcne m\u00fcdahale oldu\u011fu, yani \u00f6zg\u00fcrl\u00fckleri k\u0131s\u0131tlad\u0131\u011f\u0131 \u015feklindedir.<\/p>\n

\"\"<\/a><\/figure>\n

Bu eski tart\u0131\u015fma, \u201980\u2019li y\u0131llarda Bat\u0131 Avrupa\u2019da sosyal devletlerin \u00e7\u00f6k\u00fc\u015f\u00fc ve neo-liberalizmin y\u00fckseli\u015fiyle geride kalm\u0131\u015f say\u0131ld\u0131. O kadarla da kalmad\u0131, \u201990\u2019l\u0131 y\u0131llardan itibaren sosyal haklar ve sosyal devlet kavramlar\u0131 geriledi ve zaman i\u00e7inde, \u201cd\u00fcnyay\u0131 kurtaracak\u201d bir \u00e7\u00f6z\u00fcm olarak \u201cfilantro-kapitalizm\u201d (\u2018philanthro-capitalism\u2019) ad\u0131 verilen bir t\u00fcr hay\u0131rsever kapitalizm fikri pop\u00fcler hale geldi. \u0130ngiltere\u2019de Blair d\u00f6nemi \u0130\u015f\u00e7i Partisi \u201c\u00fc\u00e7\u00fcnc\u00fc yol\u201d ve ABD\u2019de Demokrat Partili liberaller \u201ci\u015f d\u00fcnyas\u0131n\u0131n toplumsal sorumluluklar\u0131\u201d gibi kavramlar \u00e7er\u00e7evesinde, toplumsal sorumluluk ve piyasa ekonomisinin illa uzla\u015fmaz olmad\u0131\u011f\u0131 fikrini pop\u00fcler hale getirdiler. Bu a\u00e7\u0131dan, Matthew Bishop ve Michael Green imzal\u0131\u00a0Yard\u0131m Nas\u0131l D\u00fcnyay\u0131 De\u011fi\u015ftirebilir, Filantro-kapitalizm<\/em>\u00a0(How Giving can Save the World, Philanthro-capitalism, A&C Black, London, 2008) kitab\u0131n\u0131n \u00f6ns\u00f6z\u00fcn\u00fc Bill Clinton\u2019un yazm\u0131\u015f olmas\u0131 \u015fa\u015f\u0131rt\u0131c\u0131 de\u011fil. Zira Bill ve Hillary Clinton da kendi vak\u0131flar\u0131 \u00fczerinden servetlerini ve siyasi etkinliklerini s\u00fcrd\u00fcrmek ve art\u0131rmak \u00e7abas\u0131nda (Hillary Clinton\u2019\u0131 ba\u015fkan se\u00e7tirmeye yetmese de) olduk\u00e7a ba\u015far\u0131l\u0131 oldular.<\/p>\n

Bishop ve Green, iki binli y\u0131llarda k\u00fcresel \u00e7apta muazzam bir \u00f6l\u00e7ek kazanan servet art\u0131\u015f\u0131n\u0131n, servet sahiplerinin toplumsal sorumluluk almalar\u0131 gerekti\u011fi fikrinin de k\u00fcresel \u00e7apta kabul g\u00f6rmesiyle sonu\u00e7land\u0131\u011f\u0131n\u0131 iddia ediyorlar. Daha \u00f6nce ABD\u2019ye \u00f6zg\u00fc olan \u2018hay\u0131rseverlik\u2019 (philanthropy \u2013 asl\u0131nda insanseverlik olarak \u00e7evirmek daha do\u011fru olur, ancak T\u00fcrk\u00e7e kullan\u0131m a\u00e7\u0131s\u0131ndan daha az anla\u015f\u0131l\u0131r bir kar\u015f\u0131l\u0131k olur) \u00e7abalar\u0131n\u0131n di\u011fer \u00fclkelerin zenginleri taraf\u0131ndan benimsenmesinin \u00f6rneklerini veriyorlar. Dahas\u0131, bu yeni filantropi t\u00fcr\u00fcn\u00fcn, \u201cbir nevi halkla ili\u015fkiler arac\u0131\u201d olan \u201ceski moda kurumsal sorumluluk\u201dtan (corporate responsibility<\/em>) farkl\u0131 bir boyut kazand\u0131\u011f\u0131n\u0131 iddia ediyorlar. Asl\u0131nda, \u201ceski moda\u201d dedikleri, \u201cb\u00fcy\u00fck \u015firketlerin kurumsal sorumlulu\u011fu\u201d (corporate responsibility<\/em>) kavram\u0131n\u0131n dola\u015f\u0131ma girmesinin ge\u00e7mi\u015fi de, bu kitab\u0131n yaz\u0131l\u0131\u015f\u0131ndan bilemediniz on-on be\u015f sene \u00f6nceye gidiyor. \u0130ki binli y\u0131llarda ya\u015fanan en b\u00fcy\u00fck de\u011fi\u015fiklik, sorgulanmak \u015f\u00f6yle dursun, b\u00fcy\u00fck servetlere\/servet sahiplerine minnettar kal\u0131nmas\u0131 gerekti\u011fi fikrinin yay\u0131lmas\u0131 ve servet edinmeyi ba\u015farm\u0131\u015f ki\u015filerin bir kutsall\u0131k halesi i\u00e7inde g\u00f6r\u00fclmeye ba\u015flanmas\u0131.<\/p>\n

\"\"<\/a><\/figure>\n

Son olarak, i\u015f d\u00fcnyas\u0131n\u0131n kutsanmas\u0131na, zenginlik \u00fcretmeyi ba\u015faranlar\u0131n filantropik faaliyetlerin \u00f6tesinde toplumsal sorunlar\u0131 \u00e7\u00f6zmek konusunda da en ehil ki\u015filer\/kurumlar (\u015firketler) oldu\u011funa dair fikirler, yeni bir anlat\u0131 \u00e7er\u00e7evesinde tekrar dola\u015f\u0131ma girdi.\u00a0Harvard \u00dcniversitesi profes\u00f6rlerinden Rebecca Henderson\u2019un\u00a0Kapitalizmi Yeniden Tahayy\u00fcl Etmek-\u0130\u015f D\u00fcnyas\u0131 Nas\u0131l D\u00fcnyay\u0131 Kurtarabilir<\/em>\u00a0(Reimagining Capitalism\u2013<\/em>How Business Can Save the World, Penguin Random House, 2020) ba\u015fl\u0131kl\u0131 kitab\u0131 bu a\u00e7\u0131dan bir \u2018ba\u015fyap\u0131t\u2019 say\u0131labilir. Do\u011frusu bu konu kendi ba\u015f\u0131na bir ba\u015fka yaz\u0131y\u0131 hak ediyor, o nedenle uzatmadan bir hat\u0131rlatma olarak b\u0131rakay\u0131m. Ama bitirmeden \u015funu kaydetmi\u015f olal\u0131m: 2021 ABD ba\u015fkanl\u0131k se\u00e7imlerinden sonra, ba\u015fta yine b\u00fcy\u00fck bir filantropist, Bill Gates olmak \u00fczere b\u00fcy\u00fck teknoloji devlerinin ekonomik ve siyasal g\u00fcc\u00fcn\u00fcn ula\u015ft\u0131\u011f\u0131 d\u00fczeyin sadece ba\u015f\u0131ndan beri bu konulara ele\u015ftirel bakanlar\u0131 de\u011fil, d\u00fcne kadar \u2018filantro-kapitalizm\u2019 \u00e7er\u00e7evesinde bu servet sahiplerini g\u00f6klere \u00e7\u0131karan \u00e7evreleri de rahats\u0131z etmeye ba\u015flamas\u0131yla, bu \u2018paradigman\u0131n iflas\u0131\u2019 da g\u00f6r\u00fcn\u00fcyor ufukta.<\/p>\n

\u2022<\/p>\n

G\u0130R\u0130\u015e RESM\u0130:<\/p>\n

G\u00fclbenkyan\u2019lar\u0131n aile portresi, 1952. Oturanlar Kalust G\u00fclbenkyan ve e\u015fi Nevarte. Ayaktakiler: Soldan sa\u011fa, Kevork ve Rita Essayan (G\u00fclbenkyan\u2019\u0131n k\u0131z\u0131 ve damad\u0131), Robert G\u00fclbenkyan (ye\u011feni) Mikhael G\u00fclbenkyan (tek torunu) ve Nubar G\u00fclbenkyan ile e\u015fi.<\/p>\n

https:\/\/t24.com.tr\/k24\/yazi\/gulbenkyan-ve-hayirsever-zenginlik,3387<\/a>\u00a0<\/em><\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

NURAY MERT \u201cSol siyaset gelene\u011finden gelenler, \u2018hay\u0131rseverlik\u2019 (charity\/philantrophy) konusuna her zaman ele\u015ftirel bakarlar. Bunun nedeni, ku\u015fkusuz \u2018hay\u0131rsevmezlik\u2019 de\u011fildir. Sosyalizmin e\u015fitlik\u00e7i toplum \u00fctopyas\u0131 bir yana, sosyal demokrat siyaset bak\u0131\u015f a\u00e7\u0131s\u0131na g\u00f6re de toplumsal adalet a\u00e7\u0131s\u0131ndan izlenmesi gereken yol servetin hakk\u0131yla vergilendirilmesi ve sosyal haklar \u00e7er\u00e7evesinde yeniden b\u00f6l\u00fc\u015f\u00fcm\u00fcd\u00fcr. Bir \u015feyin hak olarak tan\u0131nmas\u0131 ile sadaka nev\u2019inden da\u011f\u0131t\u0131m\u0131 […]<\/p>\n","protected":false},"author":7,"featured_media":64963,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1,70,19],"tags":[],"class_list":["post-64962","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-haberler","category-makaleler","category-unluler"],"yoast_head":"\nG\u00fclbenkyan ve \u2018hay\u0131rsever\u2019 zenginlik - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi<\/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:\/\/akunq.net\/tr\/?p=64962\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"G\u00fclbenkyan ve \u2018hay\u0131rsever\u2019 zenginlik - Bati Ermenistan Ve Bati Ermenileri Sorunlari Ara\u015ftirmalar Merkezi\" \/>\n<meta property=\"og:description\" content=\"NURAY MERT \u201cSol siyaset gelene\u011finden gelenler, \u2018hay\u0131rseverlik\u2019 (charity\/philantrophy) konusuna her zaman ele\u015ftirel bakarlar. Bunun nedeni, ku\u015fkusuz \u2018hay\u0131rsevmezlik\u2019 de\u011fildir. Sosyalizmin e\u015fitlik\u00e7i toplum \u00fctopyas\u0131 bir yana, sosyal demokrat siyaset bak\u0131\u015f a\u00e7\u0131s\u0131na g\u00f6re de toplumsal adalet a\u00e7\u0131s\u0131ndan izlenmesi gereken yol servetin hakk\u0131yla vergilendirilmesi ve sosyal haklar \u00e7er\u00e7evesinde yeniden b\u00f6l\u00fc\u015f\u00fcm\u00fcd\u00fcr. 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