Republicanism, Nationalism, Populism, Statism, Secularism, Revolutionism
1 — Republicanism
2 — Nationalism
3 — Populism
4 — Statism
5 — Secularism
6 — Revolutionism
All these are basic ideas or principles. Each principle defines a purpose or target. There is a very delicate balance between the principles.
Now, after these explanations, we would like to evaluate these principles in general terms by considering them separately in the order mentioned above. However, our main source in this evaluation will be the statements made by Atatürk himself.
Republicanism was the main principle and essential value in Atatürk's Revolution. Because the Republic, as a state and form of government that represents all the yields of Atatürk's Revolution, is an irreplaceable substance. This principle is the foundation of the new Turkish State. Therefore, since 1924, it has been preserved and established in the constitutions of the Republic of Turkey with a main foundation value that cannot even be proposed to be changed by the assemblies. With this feature, the Republic is the strongest guarantee that prevents the dominance of personality and arbitrariness in the state order and administration. In addition, he is the most prominent of Atatürk's principles, which has the strongest effect on the social structure in terms of the change of hands and disintegration of political power in Turkey. As a matter of fact, as can be clearly understood from all of Atatürk's speeches, the Republic is a democratic parliamentary order. So far; The order that Atatürk aimed with this principle is a way and a system chosen to create a modern Turkey in all aspects. However, it should not be forgotten that it is not possible to isolate the principle of republicanism from populism and nationalism. Because republicanism gains its real meaning and identity thanks to them. In that case, we can say that republicanism, nationalism and populism, in other words, the efforts and principles of becoming a nation and achieving a democratic administration are an inseparable whole.
Here, we will try to explain the principle of republicanism by opening up his thoughts on the republic and democracy a little more. We know that he made researches and evaluations on the types of states and regimes. While explaining his ideas about the principle of sovereignty, the Immortal Leader says; "In our age, there are some basic principles that have become a tradition on which this main organization is based. The principle of democracy (Populism). According to this principle, the will and sovereignty belong to and should belong to the whole of the nation. The principle of democracy has turned into a form of national sovereignty.
— The principle of representative government, this principle regulates the exercise and exercise of national sovereignty.
— The principle of superiority of the law determining the main organization of the state over other laws. This principle is the birthplace of legality and judicial stability and settlement in the modern main organization.
These principles are seen as the building of the principle of democracy. Indeed, the principle of democracy gains its practical value only thanks to these principles.
After that, Atatürk, who gave importance to examine the Principle of Domination more broadly, expressed his thoughts under the titles of "monarchy, oligarchy and democracy" (Populism) and said, "The form of government that provides the most modern and logical application of the principle of democracy is the Republic... He can only ensure his participation by using the game on time”. For this reason, the principle of republicanism, which is related to Atatürk's concept of national sovereignty and populism, should be considered as a sign of orientation and preparation for democracy in Turkish political life.
Now, let's try to answer the question of why the Republic with the excerpts from Atatürk's own speeches:
"The republic is an administration based on moral virtue. The republic is a virtue. The sultanate is an administration based on fear and threat. The republican administration raises virtuous and honest people.
Since the sultanate is based on fear and threat, it raises cowardly, vile, miserable and disgraceful people. That's all the difference is."
"The most suitable administration for the nature and customs of the Turkish nation is the republican administration."
"We were trying to gather the administration of the Republic in a way that moves towards the Republic at every moment within the principles of national sovereignty without mentioning the Republic." It is possible to summarize the Republic. "Republican regime means democracy system and state form. We established the Republic, the Republic must fulfill all the necessities of democracy when it turns 10 years old," he said.
In yet another speech, he explained the definitive order of the Republic by saying, "Never forget that the Republic demands from you generations with free ideas, free conscience, and knowledge." At this point, I don't want to think except for one individual in the New Turkey community." In his own words, he was conveying to the Republicans the existence of only one way as a definitive directive.
2 — NATIONALISM
The principle of nationalism is aimed at the goal of making the society a consolidated whole with the consciousness of political unity, which will preserve the republican state structure that Atatürk wished for eternity by saying "The Republic of Turkey will live forever" and heralded in a statement. This principle constituted the starting point of the National Struggle and shed light on the liberation and development movements of all captive nations. As it is known, nation, nationality and nationalism have been defined differently according to various currents of thought or scientific principles. However, here we want to come to Atatürk's Nationalism by considering Atatürk's definitions of nation, nationality and nationalism. The Great Leader nation said in 1922, "Let's admit that we were living as a community until three and a half years ago. They ruled us as they wished. Cihan knew us by those who represented us. We have been living as a nation for three and a half years," he said openly. He describes the existence of the idea of nationality as "a social council full of destiny and common interests." Because history, events, events and observations are always between people and nations. He has always shown that nationality dominates, and despite the actual experiences against the principle of nationality, it is seen that the feeling of nationality cannot be killed and is still strongly alive." We should try to compensate for the damage of this with more activity...
In this regard, our nation has suffered severe punishments for its ignorance of its nationality... We realized that our fault was forgetting ourselves. If we want the world to show respect to us, first of all, let us show this respect to ourselves and our nationality with all our attitudes and actions, both intellectually and practically. Let us know that the nations that cannot find their national identity are the prey of other nations.
The definition of nationalism is made by Atatürk as "Turkish nationalism, on the way of progress and development, and in international contacts and relations, in parallel and in a balanced way with all contemporary nations, to preserve the special characteristics of Turkish society and its own independent identity".
In another speech, Atatürk said, "Although they call us nationalists, but we are such nationalists that we show respect and harmony to all nations that cooperate with us. We recognize all the facts of their nationality. Our nationalism is probably not selfish and haughty nationalism". We are true patriots and Turkish nationalists. The foundation of our republic is the Turkish community," and he is making the integration of nationalism, republicanism and the people.
In the light of these views, we can say that the first of the cornerstones of Atatürk's Nationalism is independence. Because he was saying "Freedom and Independence are my character". Along with this comes the National Sovereignty. Atatürk was expressing this in the best way with the words "Let it be a debt of conscience and honor for me to give my life for the National Sovereignty". Another feature of it was that it allocated an important place to national unity and solidarity, in other words, to integrating. Besides, its biggest feature is that it is realistic.
"Lords, those who have ruled Turkey for centuries have thought of many things. But they have not thought of only one thing. Turkey... We can only make up for the damages that the Turkish homeland and the Turkish nation have suffered because of this thoughtlessness: That is Turkey in Turkey. Not to think about anything other than ..." For this reason, he absolutely rejects pan-Islamism, ummahism, panturanism and socialism. In his speeches, the Great Leader said, "It should not be forgotten that this type of administration is not a Bolshevik system. Because we are neither Bolsheviks nor communists... We cannot be one or the other. Because we are nationalists and respect our religion". "Each of our citizens, our coreligionists and fellow countrymen, can cherish a great ideal in their own minds. They are free, they are mukhtars... No one can interfere with this. However, the Government of the Turkish Grand National Assembly has a fixed, positive and material policy: That is, gentlemen, it is aimed at ensuring his life and independence within the certain national boundaries of the CPC Assembly. We invoked enmity, grudge and hatred on this country and this nation. We did not practice pan-Islamism; We said maybe we are doing it, we will do it, the enemies said let's kill it as soon as possible so as not to have it done. We did not practice panturanism; We said we will do it, we said we will do it, and they said let's kill again. The whole case is just that. Instead of increasing the number of our enemies and the pressure they put on us by running on the notions that we did not do and could not do, let's recourse to the hadd-i legitimacy. Let's know our limit. Therefore, my lords, we are a nation that wants life and independence. And we would gladly give our life for that alone and only for this”, he says.
We say that the result will be that Atatürk's nationalism principle, which sheds light on the liberation efforts of oppressed nations, is not selfish. It's not racist. It is not dispersive, but collector and integrative. His Nationalism is a brand new and realistic Turkish Nationalism, born out of the happiness of being one with destiny, joy and sorrow. Its symbol finds its clearest expression in the proverb "How happy is the one who says I am a Turk".
3 — PUBLICITY
Atatürk's Populism principle, first of all, aimed at the realization and establishment of a true western democracy, which means "the administration of the people by the people for the people". When Atatürk's statements about "populism", which was difficult and impossible to be adopted even in the pre-republican period, are reviewed, it will be observed that he is closely connected with the principle of nationalism.
Because he did not accept the people as a separate class and groups within the nation, nor as a mass governed by a sovereign power. As our Great People's Leader stated with the phrase "The people of Turkey who founded the Turkish Republic are called the Turkish nation", our nation itself is a whole as a classless and unprivileged, fused mass. Let's go back to Atatürk in order to explain these views a little more and "according to our belief, ensuring the survival and growth of our nation is the views that it will absorb and adopt. But if we examine it essentially, our views are populism, giving power and power, sovereignty and administration directly to the people, It is in the hands of the people. There is no doubt that this is the strongest basis of the world, a principle". It is seen here that; The aim of Kemalist populism is "to achieve success in the democratic and socio-economic field and on the way to modernization". As a matter of fact, the Great Leader strengthens our view above by saying, "Our form of government is a fully democratic government, and in our language this government is called the people's government."
Adopting the fact that populism is to make the people sovereign and happy in all respects, Atatürk carried the great development and ability to rise, which he sensed in the conscience and future of the nation, in his conscience like a national secret. Ülkü, observations and evaluations were applied when the time came. Populism could also be realized within this framework, thanks to the integration of the national conscience with Atatürk's conscience. As a matter of fact, Atatürk directed the reality in Turkish society, which he grasped with his vast intuition and knowledge, towards the goals of contemporary populism, with his great talent and will.
Democracy, which means popular rule, has a long history. It is a historical fact that the Turkish nation and societies also played a role in this. Democracy, as a widespread and effective social philosophy and system suitable for the development of societies, considers the political and intellectual education of the people as well as their rights and duties above all else.
The Great Leader, in his speech at the Turkish Grand National Assembly in 1921: "If we need to describe our government in terms of social science, we call it the People's Government. When we think of it in terms of social profession, we are people who work to save their independence. We are a poor people, let's know our situation, get rid of, live. We are a people who work for and have to work for.
Accordingly, each of us has the right. He has authority. But by working we earn a right; otherwise people who want to sleep on their backs without working have no place in our society - they have no right. Then tell me, gentlemen: Populism is a social profession that wants to rely on social order, work and law." With these words, Mustafa Kemal describes the method to realize populism and the Kemalist order, which is his own invention. if necessary, to make national efforts for the sake of the supreme interests of the people".
Atatürk sheds light on populism, that is, popular sovereignty, with the following words in Dumlupınar on August 30, 1924, and says:
".... The most important and highest of all the effects of this great victory is the unconditional sovereignty of the Turkish nation. National sovereignty is such a light that chains melt in front of it, crowns and thrones burn and disappear."
In the light of the above explanations, we can clearly say that Atatürk achieved a populist understanding and a composition of principles, cleared of all kinds of "doctrinal and dogmatic" thoughts, by taking into account the balanced effect of the internal forces that wholeheartedly supported him in the country and the conditions of international arrival during the National Struggle. Because, seeing that dogmatist doctrinal views do not comply with the conditions of social development and cultural change, he determined the meaning of the principle of Populism from his special point of view, as well as other principles and meanings that would guide Turkish society. For this reason, the principle of Populism is for everything, with the understanding of together with the people, for the whole.
4 — STATISTICS
Atatürk's Statism principle is a principle that specifies more methods in social, economic and cultural development. Statism is generally referred to as "the organization and operation of businesses, especially large industry and agriculture, which will provide wide benefits for the country, and that require large amounts of institutions, capital and tools, by the state in the desired and also necessary areas and proportions". However, we should immediately point out that the way it is defined in terms of method and breadth and the way it is applied is according to the needs and characteristics of each society and country. Here, we will focus on what our Great Leader intended with the principle of Statism. While explaining this principle, our starting point will be Atatürk's economic policy, in other words, the principles of the economic policy of the new Turkish State. The biggest Turkish word here' i'm leaving it. In a speech he gave in Ankara on December 6, 1922, he says:
From now on, we have to work without missing any opportunity and time to complete our war for liberation and independence, to develop to the highest degree the innate talent and ability that God has given to our nation, and to overcome the causes of our weakness by making the most of the resources of strength and wealth that he has given to our country. However, if this effort is not based on a program that will be followed and implemented for years, it is doomed to failure.
On February 17, 1923, the following words are included in the opening speech of the Izmir Economy Congress:
"No matter how great the political and military victories are, if they are not crowned with economic victories, the victories achieved cannot be permanent, they will fade in a short time. In this respect, ensuring and consolidating our economic life and our economic dominance in order to determine the beneficial yields that even our strongest and brightest victory can provide and can provide. and needs to be expanded.
"Our strongest weapon against the enemies will be expansion, stability and success in economic life."
At the end of his speeches in Dumlupınar on August 30, 1924, he repeated the same opinion: "Our nation is pursuing a more important duty than the victories it has achieved here. Winning that victory will be possible with the success of our nation in the field of economy".
After a few examples that emphasize the importance Atatürk attached to his economic policy, let's answer the question of how the economic development he missed would take place. The answer to this question is the principle of Statism, which is the cornerstone of Kemalist economics.
Atatürk defines statism as follows: "One of the most important goals of our economic policy is to nationalize economic institutions and enterprises that will directly concern the public interest, within the limits of our financial and technical power". Regarding its nature and boundaries, in one of his speeches in 1930, he said, "It should probably be considered appropriate to accept the regulation of the state as a principle in political and intellectual matters as well as in some economic matters... To resolve the state's activity boundary in this regard and to determine the rules on which it will be based; On the other hand, not threatening the freedom of individual enterprise and activity of the citizen are matters that should be considered and determined by those who authorize the state to administer. In principle, the state should not replace the individual. But for the development of the individual, he must take into account the general conditions. A more perfect justice in the distribution of national wealth and a higher welfare of those who labor is essential for the preservation of national unity. It is the important duty of the state, which is the representative of national unity, to keep this condition in mind at all times... In summary, it would be appropriate for the states, conditions and obligations that we are in today, for those who govern the Republic of Turkey to walk in accordance with the principle of moderate statism, although they do not depart from the principle of democracy. Again, let's look at the following words in the message he sent to the opening of the Izmir Fair in August 1935: A more perfect justice in the distribution of national wealth and a higher welfare of those who labor is essential for the preservation of national unity. It is the important duty of the state, which is the representative of national unity, to keep this condition in mind at all times... In summary, it would be appropriate for the states, conditions and obligations that we are in today, for those who govern the Republic of Turkey to walk in accordance with the principle of moderate statism, although they do not depart from the principle of democracy. Again, let's look at the following words in the message he sent to the opening of the Izmir Fair in August 1935: A more perfect justice in the distribution of national wealth and a higher welfare of those who labor is essential for the preservation of national unity. It is the important duty of the state, which is the representative of national unity, to keep this condition in mind at all times... In summary, it would be appropriate for the states, conditions and obligations that we are in today, for those who govern the Republic of Turkey to walk in accordance with the principle of moderate statism, although they do not depart from the principle of democracy. Again, let's look at the following words in the message he sent to the opening of the Izmir Fair in August 1935:
"The statism system implemented by Turkey is not a system that has been translated from the ideas put forward by socialism theorists since the 19th century. This is a system unique to Turkey, born out of Turkey's needs.
The meaning of statism for us is as follows; to base the private initiatives and activities of individuals; However, taking into account all the needs of a great nation and that many things were not done, the State of the Republic of Turkey wanted to take the economy of the country into the hands of the state, and the State of the Republic of Turkey wanted to do things that could not be done in the Turkish homeland for centuries with individual and private initiatives, and succeeded in doing it in a short time. This path we follow is, as you can see, another path from liberalism."
"The principle of statism, which we consider appropriate to follow, is not a system that does not allow private and individual economic initiatives and activities, such as collectivism or communism, based on the principle of socialism, which pursues the aim of arranging the nation on completely different principles by taking all means of production and distribution from individuals."
In these definitions and explanations, we are faced with the following real and basic elements.
1- Individual work and efforts are essential.
2- Due to national needs and requirements, the state will take care of economic life, that is, it will assume duties and responsibilities in this field.
3— There is no place for a socialist order.
4— A fully liberal and fully statist system is not envisaged.
These explanations lead us to the following conclusion. The principle of statism arose from the realities of Turkey. Because this country-specific statism is an economic order woven from state initiative and private initiative in proportion to needs, realities and opportunities. As a matter of fact, the speech of Mahmut Esad Bozkurt, who spoke at the Izmir Economics Congress as the Minister of Economy, in which he clearly revealed the principles of Atatürk's Statism, supports our view above. In his speech, Mahmut Esad said: "After briefly examining our economic situation throughout our history and reviewing the management systems that are closely related to it, I would like to ask your permission to say a word or two about the economic policy that should be followed in our current economy.
The economy of the new Turkey cannot be similar to any of the economic systems and policies applied in the world today. Our country has to follow an economic policy of its own, in line with its economic meaning and needs and the spirit of our economic history... The new Turkey must follow a mixed economic system. Partially the state and partially individuals should take over the economic initiatives”.
This talk also outlines the doctrine of a system that will continue to be in tune with Turkish realities. As a matter of fact, our Great Leader was defending the idea that the country should have a unique attitude as follows. "The principles on which we will base our economic work will be determined, together with all kinds of information, directly by taking care of the lands of our country and by hearing the words of the people who work in these lands. The same will be considered for our industry and commerce."
In conclusion, we say that this principle should be accepted as an economic policy suitable for Turkey's conditions in economy.
He said, "The statism that we follow is based on individual work and activity, but actively engages the state in the affairs required by the general and high interests of the nation, especially in the economic field, in order to bring the nation to prosperity and the country to prosperity in as little time as possible." With , it should be understood that Atatürk made choices that would lead the nation to prosperity and the country to public works in a short time and included social justice.
5 — SEcularism
The most important principle of Atatürk's Revolution is secularism. Secularism means destroying the scholastic mentality that hindered social progress and undermined freedom of thought, protecting freedom of conscience, and preventing the exploitation of religion for personal and political benefits, on the grounds that the door of ijtihad was closed in the Islamic thought of the Middle Ages.
Secularism, in its broad sense, is the state's respect for the freedom of thought, which is the most sacred of freedoms, by acting impartially. This is the basic condition of democracy and the state being an objective institution and a rule of law in the Western sense. Secularism, in its narrow and classical sense, means that the state remains impartial towards all kinds of religious beliefs, rites and organizations and does not discriminate between those who adhere to various religions, thus ensuring freedom of religion. On the other hand, the beliefs of religious authorities and principles should not interfere in the affairs of the state and the world. Such an understanding of secularism dominated the whole of Atatürk's Revolutions. In that case, secularism, which constitutes the common and main basis of Atatürk's Revolutions, is not enmity towards religion, but to distance religion from worldly affairs, to give it to Allah. It is to forbid going out of the framework of the relations between the person and the person and to want them to be closed to the realm of conscience, which is their real place. Only these conditions can bring a social existence and value within the framework of a religious western and rational culture. The implementation of the principle of secularism in our country on the basis of full respect for religion is the result of such an understanding.
After these general explanations, I would like to explain our Great Leader's understanding of secularism and the importance he attached to the religion of Islam.
According to Atatürk, "Secularism" does not only mean the separation of religion and world affairs. It is to guarantee the freedom of conscience, worship and religion of all citizens. There is no doubt that with this definition, Atatürk aims to separate religion and world affairs, that is, not to mix religious rules and principles in world affairs as a society and state. In other words, with this definition, he wants to explain that all citizens should be free to decide their positions against religion as their conscience dictates, and that the state should provide and implement the assurance that will protect and enforce these rights and freedoms. Indeed, this understanding and definition of Atatürk is realistic and scientific, as well as appropriate for our national needs. Atatürk in establishing a secular order and understanding The situation of the people against the religion of Islam has an important role. Atatürk is not an enemy of religion. It is against the exploitation of religion, its mixing with politics and making it a state principle. The people he opposes are bigots, bigots, superstitionists, religious brokers and actors who are also rejected by the religion of Islam.
For example, Atatürk says the following about religion and secularism:
"Unfortunately, the existence of those who attempt to use religion as a tool and tool for all kinds of political and personal purposes and benefits, even today, by taking advantage of the ignorance and bigotry of the world, as in all these centuries, does not allow us to speak out on this ground, unfortunately, yet. The actors of the religious game will be met everywhere, until the specialization and knowledge about religion in humanity is perfected by the true light of knowledge and knowledge, by avoiding all kinds of superstitions." (1923)
"The Republic of Turkey does not have an official religion. All laws and regulations in the state administration are made and applied according to the principles and forms provided by science to contemporary civilization and world needs. Contemporary progress sees the main success."(1930)
"The Turkish state is secular. Every adult is free to choose his religion."(1930)
Because Atatürk believes in Allah and adheres to the religion of Islam. In many of his speeches, he spoke of Allah, Islam and religion with respect and devotion, which could not be considered exploitative.
"Our religion is the most reasonable and natural religion. And only because of this, it has been the last religion. For a religion to be natural, it must conform to reason, science, science and logic. Our religion is completely compatible with them. In the social life of Muslims, no one has a special they do not have the right to maintain their existence in a class. Those who see such a right in themselves would not have acted in accordance with religious orders. We do not have a priesthood class. We are all equal and we have to learn the rules of our religion equally. Every individual needs a place to learn his religion, sense of religion, belief... "
"Religion is a necessary institution. It is impossible for non-religious nations to continue. There is only one thing that religion is the loyalty between Allah and the servant. Religion brokerage of the Softa class should not be allowed. Those who derive material benefit from religion are disgusting people."
"... Our religion does not advise our nation to be worthless, sluggish and inferior. On the contrary, both Allah and the Prophet order people and nations to preserve their values and honor..."
"Our great religion states that not working has nothing to do with humanity. Some people think that obeying the innovations of the time is being an infidel. The real blasphemy is their assumption. What is the purpose of those who make this wrong interpretation, other than to want Islam to be enslaved by unbelievers? Do not think that every turban is a teacher, being a teacher is not with a turban, but with a brain. ..."
Even these few examples we have given are enough to confirm our above-mentioned opinion, I think.
Atatürk, who has carefully placed secularism among the principles, which we have tried to explain, by leaving its interpretation and evaluation to the listeners from above, wrote underlines such as "God is one and great", "Memory read the Qur'an" in his notebook, which has remained hidden until today. These are nothing but pure expressions of his conscience and belief, far from material interests. That's why, "You know that the degenerate people who led us to the road have often cloaked themselves in religion, and have always come to pay their dues with the words of religious rules. Read and listen to our history.... You see that those who destroy, enslave, and devastate the nation. The evils have always come from blasphemy and evil under the cover of religion. The depraved cannot be his homeland. The most correct and true sect is the sect of civilization, the way of civilization.
In conclusion, we say that secularism does not mean irreligion. The establishment of secularism in thought and attitude is suitable for both progressiveness and democratic life philosophy. Because the use of religion as a political tool in the principle of secularism is irrational and illogical.
The principle of revolutionism, on the one hand, has been adopted as a dynamic social life principle, which is based on the preservation of Atatürk's principles, and on the other hand, will ensure the intellectual and advanced development and future of Turkish society with new moves based on these principles. Because this principle, Atatürk wanted to save his philosophy from being in a rigid and narrow framework, as in some religious, political and philosophical theories.
In our explanations here, Atatürk's definition of the Revolution and his answer to the question of what is the Turkish Revolution will be our starting point. After the Great Leader defined the revolution as "to change the existing institutions by force. It is to destroy the institutions that have left the Turkish nation behind in the last centuries, and to replace them with new institutions that will ensure the progress of the nation in accordance with the highest civil requirements", and then to the question "What is the Turkish Revolution, this revolution is a sign at the first glance." Apart from the meaning of the revolution, it expresses a wider change than it. people, Instead of religious and sectarian ties, he gathered his members with the ties of Turkish nationality. The nation regarded it as an unchangeable truth that the science and means that will be the reason for life and the cause of strength in the field of international public struggle can only be found in contemporary civilization. As a result, the nation regarded a worldly mentality as an administration that will continue throughout its life, as a natural and necessary consequence of the changes and revolutions I have mentioned, in which its general administration and all its laws are inspired by worldly needs and whose need is constantly changing and developing with the change and development of need.
These changes that our great nation has brought into being in the course of its life are among the most tremendous revolutions, far greater than any Revolution.
It has been seen that many nations are raging in the struggle for liberation and rise. But this bubbling is not like the conscious bubbling of the Turkish nation", he answers.
In our opinion, the true meaning of the principle of Revolution is indisputably the best expression in the content of these descriptions of the Great Leader. As a matter of fact, he made these statements clearer and clearer: "The real revolutionaries are those who know how to infiltrate the real tendency in the souls and consciences of the people they want to lead to the progress and innovation revolution. In this connection, I should also state that the real owner of the political and social revolutions made by the Turkish Nation in recent years is the real owner. It is you.... The aim of the revolutions we have made and are making is to bring the people of the Republic of Turkey to a civilized society in all its meaning and form.
This is the basic principle of our revolutions. While expressing the preservation of the integrity of their principles, he also emphasizes the meaning of the principle of Revolutionism. This means that Atatürk's principle of Revolutionism must be accepted as a principle that clarifies change, development and all kinds of innovations. To put it more clearly, it is the directive of the march to contemporary civilization.
I would like to end my speech with the following sentences: The political, social, cultural and economic life of the Republic of Turkey has the basic principles determined as republicanism, nationalism, populism, statism, secularism and revolutionism.
No one will be able to mold and freeze them as symbols of the flag of Kemalism, and they will live forever and will be the life assurance of the Republic of Turkey and its nation.
Source: Türk Tarih Kurumu, Belleten Dergisi, Kasım 1988, Cilt LII, Sayı 204, Sayfa: 810-824 / Prof. Dr. Yaşar Yücel, Atatürk İlkeleri