{"id":10319,"date":"2010-02-01T14:15:58","date_gmt":"2010-02-01T12:15:58","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=10319"},"modified":"2017-05-25T14:25:32","modified_gmt":"2017-05-25T11:25:32","slug":"bilim-ve-bagnazlik","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2010\/02\/01\/bilim-ve-bagnazlik","title":{"rendered":"Bilim ve ba\u011fnazl\u0131k"},"content":{"rendered":"

Ba\u011fnazl\u0131\u011f\u0131n yayg\u0131n olan t\u00fcrleri dincilik ve \u0131rk\u00e7\u0131l\u0131k, tarih boyunca ve geni\u015f bir co\u011frafya i\u00e7inde varl\u0131klar\u0131n\u0131 g\u00f6stermi\u015flerdir. Bilim kar\u015f\u0131tl\u0131\u011f\u0131 ise t\u00fcm\u00fcyle dinsel ba\u011fnazl\u0131k olarak sergilenmi\u015ftir. G\u00fcn\u00fcm\u00fczde de \u00e7ok say\u0131da canl\u0131 \u00f6rneklerine raslamaktay\u0131z. O nedenle, ba\u011fnazl\u0131k; ge\u00e7mi\u015fte \u00e7ok daha fazla iz brakan \u00f6rneklerle kar\u015f\u0131m\u0131za \u00e7\u0131km\u0131\u015f olmakla birlikte, \u00fcz\u00fclerek belirtelim ki, h\u00e2l\u00e2 g\u00fcncel ve k\u00fcresel ya\u015fant\u0131n\u0131n bir par\u00e7as\u0131d\u0131r. <\/em><\/p>\n

Prof. Dr. Alper Uraz<\/strong><\/p>\n

 <\/p>\n

\u00dcniversiteler bilim yuvas\u0131d\u0131r. Ba\u015fka bir deyi\u015fle bilimin \u00fcretildi\u011fi yerlerdir. Bilim ise, disiplinlere g\u00f6re baz\u0131 farkl\u0131l\u0131klar g\u00f6stermekle birlikte, birbirine benzer bilimsel y\u00f6ntemler kullan\u0131lan kesintisiz bir \u00fcretim s\u00fcrecini i\u00e7erir. Do\u011fay\u0131 ara\u015ft\u0131rmak ya da bilinmeyeni ortaya \u00e7\u0131karmak \u00fczere kullan\u0131lacak bilimsel y\u00f6ntemler be\u015f a\u015famada \u00f6zetlenebilir.<\/p>\n

Tan\u0131mlama ve g\u00f6zlem (identification and observation): Ara\u015ft\u0131r\u0131lacak konunun ya da nesnenin \u00f6zelliklerinin belirlenmesi ve g\u00f6zlemlerin titiz \u00f6l\u00e7\u00fcmlerle desteklenmesi eylemlerini i\u00e7erir.<\/p>\n

Varsay\u0131m (scientific hypothesis): Bir olguyu ya da s\u00fcreci a\u00e7\u0131klamak \u00fczere \u00f6nerilen ge\u00e7ici yap\u0131 ya da model. Bu yap\u0131 kan\u0131tlarla desteklenmeli ve buradan genele, kal\u0131c\u0131 yap\u0131ya ya da evrensele ge\u00e7ilebilmelidir.<\/p>\n

\u00d6ng\u00f6r\u00fc (prediction): Kullan\u0131\u015fl\u0131 varsay\u0131m, ak\u0131l y\u00fcr\u00fctmeyle ya da t\u00fcmdengelim \u00e7\u0131kar\u0131mlarla \u00f6ng\u00f6r\u00fc yapma olana\u011f\u0131 sa\u011flamal\u0131d\u0131r. \u00d6ng\u00f6r\u00fc bir laboratuvar ortam\u0131ndaki deneysel \u00e7al\u0131\u015fman\u0131n sonucuna y\u00f6nelik olabilece\u011fi gibi istatiksel verilerle a\u00e7\u0131klanabilecek baz\u0131 olas\u0131l\u0131klar \u00fczerine olabilir.<\/p>\n

Deney (test): \u00d6ng\u00f6r\u00fcler deneylerle s\u0131nanmal\u0131 ve onlar\u0131n sa\u011flamalar\u0131 yap\u0131lmal\u0131d\u0131r. E\u011fer deney sonu\u00e7lar\u0131 \u00f6ng\u00f6r\u00fclerle \u00e7eli\u015fiyorsa o zaman varsay\u0131mlar yeniden g\u00f6zden ge\u00e7irilmeli ve gerekiyorsa yeni varsay\u0131mlar olu\u015fturulmal\u0131d\u0131r. Deney yenilenebilir nitelikte olmal\u0131, deney sonu\u00e7lar\u0131 bilimsel yay\u0131nlarla ba\u015fkalar\u0131n\u0131n irdelemesine ve sorgulamas\u0131na a\u00e7\u0131k tutulmal\u0131d\u0131r.<\/p>\n

Bilimsel kuram (scientific theory): Do\u011fay\u0131, do\u011fal s\u00fcre\u00e7leri ya da olguyu a\u00e7\u0131klayan g\u00fcvenilir, tutarl\u0131 ve kapsaml\u0131 bilgi b\u00fct\u00fcnl\u00fc\u011f\u00fcd\u00fcr. Evrim Kuram\u0131, G\u00f6recelik Kuram\u0131, Do\u011frusal Sistem Kuram\u0131 verilebilecek baz\u0131 \u00f6rneklerdir (7, 10).<\/p>\n

\"\"
\u0130lk kez teleskopu kullanarak D\u00fcnya\u2019n\u0131n ba\u015fka gezegenlerle birlikte G\u00fcne\u015f\u2019in \u00e7evresinde d\u00f6nd\u00fc\u011f\u00fcn\u00fc g\u00f6zlemleyen Galileo, Engizisyon\u2019da yarg\u0131lanmaktan kurtulamad\u0131.<\/figcaption><\/figure>\n

G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi bilimsel s\u00fcre\u00e7 yinelemeli ve s\u00fcreklidir. Bu niteliklerle bilimsel \u00fcretim; b\u00fcnyesine uygun olmayanlar\u0131 ay\u0131klar, yanl\u0131\u015flar\u0131 giderir, g\u00fcvenilir olanlar\u0131 saklar, b\u00f6ylece b\u00fcy\u00fcr ve temelini s\u00fcrekli sa\u011flamla\u015ft\u0131r\u0131r. Son 300 y\u0131ldaki Bilimsel Devrimin ba\u015far\u0131s\u0131n\u0131n alt\u0131nda bu dinamik \u00f6zellik bulunmaktad\u0131r. Bilimsel \u00fcr\u00fcnleri insanlar\u0131n kullan\u0131m\u0131na sunan ise bunlardan \u00fcretilen teknolojilerdir. Kabaca belirtmek gerekirse bilimsel \u00fcretim \u00fcniversitelerde yo\u011funla\u015fmakta ve teknolojik \u00fcretim ise sanayide yap\u0131lmaktad\u0131r. \u00dcniversite-sanayi ikili yap\u0131s\u0131 birbirinden vazge\u00e7ilmezli\u011fi ve birbirini tamamlay\u0131c\u0131 \u00f6zelli\u011fini a\u00e7\u0131klamaktad\u0131r. Toplumun geli\u015fme motorunu bu ikili yap\u0131 olu\u015fturmaktad\u0131r.<\/p>\n

\u00dcniversite ayr\u0131ca, meslek edinmenin \u00f6tesinde; \u00f6zg\u00fcr d\u00fc\u015f\u00fcnme, tart\u0131\u015fma ve d\u00fc\u015f\u00fcnce \u00fcretme ortam\u0131n\u0131n oldu\u011fu yerdir. Ba\u015fka deyi\u015fle, akl\u0131n \u00f6zg\u00fcr oldu\u011fu, ele\u015ftirel d\u00fc\u015f\u00fcnme sistemati\u011finin benimsenip kullan\u0131ld\u0131\u011f\u0131, dogmalar\u0131n ise yer bulamad\u0131\u011f\u0131 ve ye\u015feremedi\u011fi yerdir. Ele\u015ftirel d\u00fc\u015f\u00fcnme (critical thinking) sistemati\u011fi; g\u00f6zlemsel (ya da deneysel) kan\u0131t (empirical evidence), ak\u0131l y\u00fcr\u00fctme (reasoning) ve ku\u015fkulu olma (skeptical attitude) d\u00f6ng\u00fcs\u00fc \u00fczerine kuruludur. Bu olabildi\u011fince nesnel d\u00f6ng\u00fc i\u00e7inde, ki\u015fisel duygu, inan\u00e7 ya da yazg\u0131ya inanma gibi \u00f6znellikler yer almaz. Nesnellik (objectivity) ve nedensellik (causality) \u00f6ne \u00e7\u0131kmal\u0131d\u0131r. Nedensellik bize, olaylar\u0131 neden-sonu\u00e7 (cause-and-effect) kurgusu i\u00e7inde irdeleme olana\u011f\u0131n\u0131 ve b\u00f6ylece zaman\u0131n ak\u0131\u015f y\u00f6n\u00fcn\u00fc anlamam\u0131z\u0131 sa\u011flar: Ge\u00e7mi\u015f ve \u015fimdi gelece\u011fi etkiler, ancak gelecek ge\u00e7mi\u015fi ya da i\u00e7inde bulundu\u011fumuz an\u0131 etkilemez. \u00d6rne\u011fin nedensellikle yazg\u0131ya inanma, birbirleriyle \u00e7eli\u015ftikleri i\u00e7in, bir arada bulunamaz. Yan\u0131lg\u0131ya d\u00fc\u015fmemek ya da onu a\u015fmak i\u00e7in sorgulay\u0131c\u0131 ve ku\u015fkulu olunmal\u0131d\u0131r. Ku\u015fkulu olma d\u00fczeltmeyi ve do\u011fruya y\u00f6nelmeyi sa\u011flamaktad\u0131r.<\/p>\n

Ba\u011fnaz (bigot), bir d\u00fc\u015f\u00fcnceye, bir inan\u0131\u015fa, bir toplulu\u011fa a\u015f\u0131r\u0131 \u00f6l\u00e7\u00fcde ve inatla ba\u011flan\u0131p ondan ba\u015fka bir d\u00fc\u015f\u00fcnce ve inan\u0131\u015fa d\u00fc\u015fmanca ve ho\u015fg\u00f6r\u00fcs\u00fczce kar\u015f\u0131 olan ki\u015fidir. Ba\u011fnaz\u0131n sahip oldu\u011fu bu d\u00fc\u015f\u00fcnce yap\u0131s\u0131 ya da bu do\u011frultuda sergiledi\u011fi davran\u0131\u015f ba\u011fnazl\u0131k (bigotry) olarak nitelendirilir. Ba\u011fnazl\u0131\u011f\u0131n yayg\u0131n olan t\u00fcrleri dincilik ve \u0131rk\u00e7\u0131l\u0131k, tarih boyunca ve geni\u015f bir co\u011frafya i\u00e7inde varl\u0131klar\u0131n\u0131 g\u00f6stermi\u015flerdir. Bilim kar\u015f\u0131tl\u0131\u011f\u0131 ise t\u00fcm\u00fcyle dinsel ba\u011fnazl\u0131k olarak sergilenmi\u015ftir. G\u00fcn\u00fcm\u00fczde de \u00e7ok say\u0131da canl\u0131 \u00f6rneklerine raslamaktay\u0131z (2, 3, 9, 11). O nedenle ba\u011fnazl\u0131k, ge\u00e7mi\u015fte \u00e7ok daha fazla iz brakan \u00f6rneklerle kar\u015f\u0131m\u0131za \u00e7\u0131km\u0131\u015f olmakla birlikte, \u00fcz\u00fclerek belirtelim ki, h\u00e2l\u00e2 g\u00fcncel ve k\u00fcresel ya\u015fant\u0131n\u0131n bir par\u00e7as\u0131d\u0131r. \u201cDogma\u201dn\u0131n s\u00f6zl\u00fck tan\u0131m\u0131, \u201cbelli bir konuda ileri s\u00fcr\u00fclen bir g\u00f6r\u00fc\u015f\u00fcn sorgulanamaz, tart\u0131\u015f\u0131lamaz ger\u00e7ek olarak kabul edilmesi\u201d bi\u00e7iminde verilmi\u015ftir.<\/p>\n

 <\/p>\n

Tarih boyunca bilim ve ba\u011fnazl\u0131k aras\u0131ndaki sava\u015f<\/em><\/strong><\/p>\n

D\u00fc\u015f\u00fcnce tarihi, \u00f6zg\u00fcr ak\u0131l ile dogmatik d\u00fc\u015f\u00fcnce yap\u0131s\u0131 aras\u0131ndaki sava\u015f\u0131ma s\u00fcrekli tan\u0131kl\u0131k etmi\u015ftir. \u00d6zg\u00fcr d\u00fc\u015f\u00fcnce, en kal\u0131c\u0131 ve etkileyici \u00f6rneklerini Antik\u00e7a\u011f Yunan\u2019da vermi\u015ftir. Heraklitos (Heraclitus) (M\u00d6 540-480) do\u011fada her\u015feyin akar durumda oldu\u011funu ve hi\u00e7bir \u015feyin dura\u011fan olmad\u0131\u011f\u0131n\u0131 (all is flux, nothing is still) belirtmi\u015ftir (12). B\u00f6ylece bu g\u00f6zlemi ile do\u011fan\u0131n ger\u00e7ek dinamik yap\u0131s\u0131n\u0131 a\u00e7\u0131\u011fa \u00e7\u0131karm\u0131\u015ft\u0131r. Pisagor (Pythagoras) (M\u00d6 570-495) t\u00fcm ger\u00e7ekliklerin matematikle ili\u015fkili oldu\u011funa inanan \u00f6\u011fretisini, d\u0131\u015f sald\u0131r\u0131lardan korumak \u00fczere kapal\u0131 karde\u015flik \u00f6rg\u00fct\u00fc i\u00e7inde s\u00fcrd\u00fcrm\u00fc\u015ft\u00fcr. Dik kenarlar\u0131 1 de\u011ferinde olan dik \u00fc\u00e7genin hipoten\u00fcs\u00fcn de\u011ferinin tam say\u0131ya e\u015fit olmay\u0131\u015f\u0131n\u0131, ger\u00e7ekliklerin tam say\u0131larda gizli oldu\u011fu inanc\u0131 nedeniyle kabullenemedi\u011fi s\u00f6ylenir (4). Epik\u00fcros (Epicurus) (M\u00d6 341-270), do\u011fru bilgi olmadan do\u011fru eylemlilik olamayaca\u011f\u0131n\u0131 belirtmi\u015f ve mant\u0131\u011f\u0131 bilgi \u00fcretilmesini sa\u011flayan bir ara\u00e7 olarak kullanm\u0131\u015ft\u0131r. Do\u011fadaki her\u015feyin atomlar\u0131n mekan i\u00e7indeki hareketlerinden olu\u015ftu\u011fu d\u00fc\u015f\u00fcncesini a\u00e7\u0131klam\u0131\u015ft\u0131r. Hipokrat (Hippocrates) (M\u00d6 460-370), yayg\u0131n olan ruhun kalpte yer ald\u0131\u011f\u0131 inan\u0131\u015f\u0131na kar\u015f\u0131n, insan beyninin sevin\u00e7leri, \u00fcz\u00fcnt\u00fcleri, korkular\u0131 ve delilikleri ya\u015fatan organ oldu\u011funu kaydeden ve t\u0131bb\u0131n babas\u0131 olarak bilinen ki\u015fidir. Aristo (Aristotle) (M\u00d6 384-322) ise evrende hi\u00e7bir maddenin kendine \u00f6zg\u00fc bir bi\u00e7imi olmad\u0131\u011f\u0131n\u0131, nesneleri yaln\u0131zca madde ve form b\u00fct\u00fcnl\u00fc\u011f\u00fcn\u00fcn olu\u015fturdu\u011funu ileri s\u00fcrm\u00fc\u015ft\u00fcr. B\u00f6ylece, bir t\u00fcr\u00fcn evrimle\u015fmesinin olanaks\u0131z oldu\u011funu belirtmi\u015ftir (12). Aristo ruhun kalpte yer ald\u0131\u011f\u0131n\u0131, beynin ise yaln\u0131zca kan\u0131 so\u011futmaya yarad\u0131\u011f\u0131n\u0131 ifade etmi\u015ftir. Evreni ise D\u00fcnya merkezli kabul etmi\u015ftir. Aristo \u00f6\u011fretisi; R\u00f6nesans\u2019a kadar Bat\u0131 Avrupa\u2019da ve tek tanr\u0131l\u0131 dinlerin felsefi taban\u0131nda \u00e7ok etkili olmu\u015ftur. Kutsal kitapta \u201ckalp\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn 136 kez ge\u00e7ti\u011fi ve \u201cbeyin\u201d s\u00f6zc\u00fc\u011f\u00fcn\u00fcn ise hi\u00e7 yer almad\u0131\u011f\u0131 saptamas\u0131, k\u00fc\u00e7\u00fck bir \u00f6rnek olarak verilebilir (1). Bat\u0131 Avrupa\u2019da teolojik \u00f6\u011fretiler kar\u015f\u0131s\u0131nda, \u00f6zg\u00fcr ak\u0131l ve dolay\u0131s\u0131yla bilimsel geli\u015fme, bu s\u00fcre boyunca dondurulmu\u015ftur. Bu tarihin tan\u0131k oldu\u011fu ve onsekiz y\u00fczy\u0131l s\u00fcren en uzun ba\u011fnazl\u0131k d\u00f6nemidir.<\/p>\n

\"\"
\u0130mam Gazali (1058-1111) dini dogmalar\u0131n ak\u0131ldan \u00f6nce geldi\u011fini, dogmalara ters d\u00fc\u015fen ak\u0131l y\u00fcr\u00fctmelerin ve bilimsel bulu\u015flar\u0131n kabul edilemeyece\u011fini belirterek ak\u0131la kilit vurmu\u015ftu.<\/figcaption><\/figure>\n

Baz\u0131lar\u0131nca \u201c\u0130slam Ayd\u0131nlanmas\u0131\u201d olarak nitelendirilen, \u0130slamiyet\u2019in 8. y\u00fczy\u0131l ile 12. y\u00fczy\u0131l aras\u0131, sa\u011flanan ho\u015fg\u00f6r\u00fc ve \u00f6zg\u00fcr d\u00fc\u015f\u00fcnce ortam\u0131 i\u00e7inde bilimin geli\u015fti\u011fi d\u00f6nemdir. Halifelerce desteklenen \u00e7evirilerle Antik\u00e7a\u011f Yunan bilimi ile Pers, Hint ve \u00c7in\u2019in bilgi birikimi belliba\u015fl\u0131 Arap merkezlerinde toplanabilmi\u015ftir (1, 12). B\u00f6ylece \u0130slam co\u011frafyas\u0131nda, matematik, astronomi, optik, kimya, felsefe ve t\u0131b alanlar\u0131nda geli\u015fmelere \u00f6nayak olunmu\u015ftur. El-Harezmi (Al-Khwarizmi) (780-850) cebirin kurucusu olarak kabul edilir ve \u201calgoritma\u201d kelimesine Latince ad\u0131ndan kaynakl\u0131k etmi\u015f bilim insan\u0131d\u0131r. S\u0131f\u0131r, Hint ve \u00c7in co\u011frafyas\u0131nda kavramsal olarak biliniyor ve Hintli matematik\u00e7ilerce k\u00fc\u00e7\u00fck yuvarlak \u015fekliyle kullan\u0131l\u0131yor olmas\u0131na kar\u015f\u0131n, El-Harezmi eserlerinde s\u0131f\u0131r\u0131n kullan\u0131m\u0131na a\u00e7\u0131kl\u0131k getirmi\u015ftir. Farabi (Al-Farabi) (876-950), Yunan felsefesindeki evrenin sonsuzlu\u011fu ilkesiyle \u0130slaml\u0131\u011f\u0131n yarat\u0131l\u0131\u015f ilkesini ba\u011fda\u015ft\u0131rmak amac\u0131n\u0131 g\u00fcden Me\u015f\u015fai felsefesini kurmu\u015ftur. \u0130bn-i Sina (Avicenna) (980-1037), Farabi\u2019nin \u00f6\u011fretilerini geni\u015fletmi\u015f, madde-ruh ili\u015fkisini yorumlam\u0131\u015f ve nesnelerin kendi i\u00e7 g\u00fc\u00e7leriyle devindi\u011fini savunmu\u015ftur. T\u0131b alan\u0131nda yazd\u0131\u011f\u0131 T\u0131bb\u0131n Kanunlar\u0131<\/em> adl\u0131 eseri 17. y\u00fczy\u0131la kadar temel t\u0131p kitab\u0131 olarak yayg\u0131n bir co\u011frafyada kullan\u0131lm\u0131\u015ft\u0131r. \u0130bn-i Heysem (Ibn al-Haytham) (965-1039) bilimsel ara\u015ft\u0131rma yapman\u0131n y\u00f6ntemlerini geli\u015ftirmi\u015f, deneysel fizi\u011fin \u00f6nc\u00fcs\u00fc olmu\u015f, optik alan\u0131nda \u00e7\u0131\u011f\u0131r a\u00e7an bir eser vermi\u015ftir. Evrenin D\u00fcnya merkezli olamayaca\u011f\u0131n\u0131, G\u00fcne\u015f sisteminin varoldu\u011funu ve evrende ba\u015fka sistemlerin de olabilece\u011fini belirtmi\u015ftir. \u0130mam Gazali (Al-Ghazali) (1058-1111) dini dogmalar\u0131n ak\u0131ldan \u00f6nce geldi\u011fini, dogmalara ters d\u00fc\u015fen ak\u0131l y\u00fcr\u00fctmelerin ve bilimsel bulu\u015flar\u0131n kabul edilemeyece\u011fini belirterek ak\u0131la kilit vurmu\u015ftur. B\u00f6ylece, Bat\u0131 Avrupa\u2019dan sonra, \u0130slam co\u011frafyas\u0131 da Gazali y\u00fcz\u00fcnden, sek\u00fcler ortam\u0131n\u0131 yitirmi\u015f, uzun s\u00fcren ve etkili olan ba\u011fnazl\u0131kla tan\u0131\u015fm\u0131\u015f oldu. Bu co\u011frafyada bilim ve felsefi \u00e7al\u0131\u015fmalar, \u00f6nceki \u00fcretkenli\u011fini yitirmi\u015f ve giderek c\u0131l\u0131zla\u015fm\u0131\u015ft\u0131r. End\u00fcl\u00fcste do\u011fan \u0130bn-i R\u00fc\u015fd (Averroes) (1126-1198), Gazali\u2019nin maddelendirdi\u011fi ele\u015ftirilerini tek tek yan\u0131tlam\u0131\u015f ve Aristo – Farabi – \u0130bn-i Sina gelene\u011finden gelen felsefeyi Bat\u0131 Avrupa\u2019ya ta\u015f\u0131mada \u00f6nc\u00fc rol oynam\u0131\u015ft\u0131r (12). Eserleriyle R\u00f6nesans ve Ayd\u0131nlama\u2019n\u0131n ba\u015flamas\u0131na \u00f6nemli katk\u0131s\u0131 olmu\u015ftur.<\/p>\n

 <\/p>\n

Bilimsel bulu\u015flara kar\u015f\u0131 ba\u011fnazl\u0131k<\/em><\/strong><\/p>\n

\u015eimdi baz\u0131 somut ba\u011fnazl\u0131k \u00f6rneklerine yer verelim. \u0130lk bas\u0131m i\u015flemi \u00c7in\u2019de bulunmu\u015f olmas\u0131na kar\u015f\u0131n metal harflerle bas\u0131m tekni\u011fi Gutenberg (1398-1468) taraf\u0131ndan 1450 y\u0131l\u0131nda geli\u015ftirilmi\u015f ve uygulanm\u0131\u015ft\u0131r. Bu devrimci geli\u015fme bilginin demokratikle\u015fmesine yol a\u00e7m\u0131\u015f ve bas\u0131lan ba\u015fta \u0130ncil<\/em> olmak \u00fczere di\u011fer kitaplar milyonlara ula\u015fabilmi\u015ftir. (G\u00fcn\u00fcm\u00fczdeki \u201cinternet\u201d bulu\u015fu; bilgiye anl\u0131k ve k\u00fcresel eri\u015fim olana\u011f\u0131 sa\u011flad\u0131\u011f\u0131 i\u00e7in ikinci bir devrimci geli\u015fme olmakta ve bu nedenle de i\u00e7inde bulundu\u011fumuz d\u00f6neme \u201cBilgi \u00c7a\u011f\u0131\u201d denmektedir). Osmanl\u0131, b\u00fcy\u00fck ba\u011fnazl\u0131k \u00f6rne\u011fi vererek, bu geli\u015fmeyi 277 y\u0131l geciktirdikten sonra, dinle ilgili olmayan eserlerin bas\u0131labilece\u011fi y\u00f6n\u00fcndeki fetva \u00fczerine, 1727 y\u0131l\u0131nda \u0130brahim M\u00fcteferrika\u2019ya (1674-1747) bas\u0131m i\u00e7in ilk kullan\u0131m iznini vermi\u015ftir (5, 12).<\/p>\n

Trigonometri, optik ve astronomi \u00fczerine \u00e7al\u0131\u015fmalar\u0131yla \u00fcnlenmi\u015f Takiy\u00fcddin El-Rasid (1526-1585), III. Murat\u2019\u0131n ferman\u0131yla 1577 y\u0131l\u0131nda \u0130stanbul\u2019da g\u00f6zlemevi kurmu\u015ftur. \u015eeyh\u00fclislam Kad\u0131zade\u2019nin \u201cg\u00f6zlemevleri bulunduklar\u0131 \u00fclkeleri felakete s\u00fcr\u00fckler\u201d fetvas\u0131 ve g\u00f6zlemevini o y\u0131llarda \u0130stanbul\u2019da olu\u015fmu\u015f veba salg\u0131n\u0131 nedeni olarak g\u00f6stermesi \u00fczerine 1580 y\u0131l\u0131nda y\u0131k\u0131lm\u0131\u015ft\u0131r. B\u00f6ylece, Osmanl\u0131\u2019da k\u0131p\u0131rdamaya \u00e7al\u0131\u015fan bilimsel \u00e7al\u0131\u015fmalar ba\u011fnazl\u0131\u011f\u0131n kurban\u0131 olmu\u015ftur (12).<\/p>\n

Orta\u00e7a\u011f Avrupas\u0131nda Aristo gelene\u011finden gelen D\u00fcnya merkezli evren a\u00e7\u0131klamas\u0131 yayg\u0131n kabul g\u00f6rmekteydi. \u0130talyan filozof Bruno (1548-1600) ise G\u00fcne\u015f merkezli evren ve evrenin sonsuzlu\u011fu sav\u0131n\u0131 ileri s\u00fcrm\u00fc\u015ft\u00fc. Katolik Kilisesi\u2019nin dogmatik \u00f6\u011fretilerine ters d\u00fc\u015fen bu evren a\u00e7\u0131klamas\u0131 \u00fczerine Engizisyon taraf\u0131ndan, sav\u0131n\u0131 geri \u00e7ekmedi\u011fi i\u00e7in, \u00f6l\u00fcm ile cezaland\u0131r\u0131lm\u0131\u015f ve halka a\u00e7\u0131k bi\u00e7imde yak\u0131larak cezas\u0131 uygulanm\u0131\u015ft\u0131 (12). Di\u011fer yayg\u0131n bilinen ba\u015fka bir \u00f6rnek ise Galileo\u2019dur (1564-1642). \u0130lk teleskopu kullanarak D\u00fcnya\u2019n\u0131n ba\u015fka gezegenlerle birlikte G\u00fcne\u015f\u2019in \u00e7evresinde d\u00f6nd\u00fc\u011f\u00fcn\u00fc g\u00f6zlemlemi\u015f ve Kopernik\u2019in (Copernicus) (1473-1543) bu konudaki bilimsel \u00f6ng\u00f6r\u00fclerinin do\u011frulu\u011funu g\u00f6stermi\u015ftir (6). Ancak, Engizisyon\u2019da g\u00f6r\u00fc\u015f de\u011fi\u015ftirerek \u00f6l\u00fcmden kurtulmu\u015ftur.<\/p>\n

\"\"
G\u00fcn\u00fcm\u00fcz T\u00dcB\u0130TAK\u2019\u0131 Darwin Y\u0131l\u0131\u2019nda Darwin\u2019e sans\u00fcr uygulayarak Bilim ve Teknik dergisinin kapa\u011f\u0131n\u0131 de\u011fi\u015ftirmi\u015fti. Solda yay\u0131n\u0131 durdurulan kapak, sa\u011fda onun yerine konulan.<\/figcaption><\/figure>\n

Bilimsel bulu\u015fa kar\u015f\u0131 sergilenen di\u011fer bir \u00e7arp\u0131c\u0131 ba\u011fnazl\u0131k \u00f6rne\u011fi ise 18. y\u00fczy\u0131l Avrupa ve ABD\u2019dendir. Kiliseler sivri u\u00e7lu \u00e7at\u0131 yap\u0131lar\u0131 nedeniyle y\u0131ld\u0131r\u0131m \u00e7arpmas\u0131na s\u0131kca u\u011frayan binalard\u0131. Din adamlar\u0131 ise y\u0131ld\u0131r\u0131m\u0131, sel ve deprem benzeri do\u011fal felaketlerde oldu\u011fu gibi, Tanr\u0131n\u0131n yery\u00fcz\u00fcndeki k\u00f6t\u00fcl\u00fcklere ve g\u00fcnahlara kar\u015f\u0131 insanlar\u0131 cezaland\u0131rmas\u0131, ba\u015fka bir ifadeyle tanr\u0131n\u0131n gazab\u0131 olarak yorumluyorlard\u0131. Y\u0131ld\u0131r\u0131mdan korunmak i\u00e7in dua ile yetiniyorlard\u0131. Franklin (1706-1790) 1749 tarihinde geli\u015ftirdi\u011fi paratoner i\u00e7in patent ald\u0131. Baz\u0131 kiliseler, paratoneri Tanr\u0131n\u0131n cezas\u0131ndan ka\u00e7\u0131nma giri\u015fimi olarak yorumluyarak uzun y\u0131llar kullanmamakta direndi. \u00d6rne\u011fin 1755\u2019de bir papaz konu\u015fmas\u0131nda, Boston\u2019da paratoner kullanan kiliseleri cezaland\u0131rmak \u00fczere o b\u00f6lgede depremlerin oldu\u011funu ve \u201cg\u00f6klerdeki elektri\u011fi sivri u\u00e7lu demir \u00e7ubukla \u00e7ekip topra\u011fa vermek, yerde daha kuvvetli depremlere yol a\u00e7maktad\u0131r; Tanr\u0131n\u0131n gazab\u0131ndan ka\u00e7\u0131\u015f yok\u201d diyebilmi\u015ftir (12). Daha sonralar\u0131, y\u0131ld\u0131r\u0131m\u0131n paratonerli binalara ve kiliselere hi\u00e7 u\u011framad\u0131\u011f\u0131na ikna olunduktan sonra kiliselerde paratoner kullan\u0131m\u0131 yayg\u0131nla\u015fabilmi\u015ftir.<\/p>\n

 <\/p>\n

\u00c7a\u011f\u0131m\u0131z\u0131n ba\u011fnazl\u0131\u011f\u0131: \u201cak\u0131l\u0131 tasar\u0131m\u201d<\/em><\/strong><\/p>\n

Bilimsel \u00e7al\u0131\u015fmalarda elde edilen ba\u015far\u0131l\u0131 sonu\u00e7lar, ba\u011fnazl\u0131\u011f\u0131n k\u0131l\u0131f de\u011fi\u015ftirerek \u201cak\u0131ll\u0131 tasar\u0131m (intelligent design)\u201d ad\u0131 alt\u0131nda bilimimsi bir k\u0131l\u0131f ile sava\u015f\u0131m\u0131n\u0131 s\u00fcrd\u00fcrmesine yol a\u00e7m\u0131\u015ft\u0131r (2, 3, 7, 11). Evrim Kuram\u0131n\u0131n 150 y\u0131ll\u0131k ser\u00fcveni boyunca, her bilimsel kuram gibi yanl\u0131\u015flar\u0131 bilimsel y\u00f6ntemler kullan\u0131larak g\u00f6sterilene kadar ge\u00e7erlilik ilkesi gere\u011fi, kuram\u0131 do\u011frulayan y\u00fcz binin \u00fczerinde \u00e7al\u0131\u015fmalar yap\u0131lm\u0131\u015f ve yay\u0131nlanm\u0131\u015ft\u0131r. Yarat\u0131l\u0131\u015f\u0131 bilimimsi \u00e7er\u00e7evede a\u00e7\u0131klamak \u00fczere ortaya at\u0131lan ak\u0131ll\u0131 tasar\u0131m \u00fczerine yay\u0131nlanm\u0131\u015f bilimsel eserler bulunmamaktad\u0131r (3).<\/p>\n

Son otuz y\u0131lda, yarat\u0131l\u0131\u015f\u00e7\u0131l\u0131\u011f\u0131n ABD d\u0131\u015f\u0131nda h\u0131zl\u0131 geli\u015fme g\u00f6sterdi\u011fi \u00fclkelerin ba\u015f\u0131nda T\u00fcrkiye gelmektedir. 80\u2019li y\u0131llarda, h\u00fck\u00fcmetin ho\u015fg\u00f6r\u00fcs\u00fc ve y\u00fcreklendirmesiyle, evrim kuram\u0131n\u0131n yan\u0131 s\u0131ra, bilimsel olmayan yarat\u0131l\u0131\u015fc\u0131 g\u00f6r\u00fc\u015f biyoloji kitaplar\u0131nda yer bulabilmi\u015ftir (8).<\/p>\n

Son g\u00fcncel bir ba\u011fnazl\u0131k \u00f6rne\u011fi ise T\u00dcB\u0130TAK\u2019\u0131n Darwin\u2019e (1809-1882) kar\u015f\u0131 uygulad\u0131\u011f\u0131 sans\u00fcrd\u00fcr. 2009 y\u0131l\u0131 Darwin\u2019nin 200. do\u011fum y\u0131l\u0131 ve T\u00fcrlerin K\u00f6keni<\/em> eserinin yay\u0131nlan\u0131\u015f\u0131n\u0131n 150. y\u0131l\u0131 olmas\u0131 nedeniyle UNESCO taraf\u0131ndan 2009 Darwin Y\u0131l\u0131 ilan edilmi\u015ftir. T\u00dcB\u0130TAK yay\u0131n\u0131 Bilim ve Teknik<\/em> dergisi, Mart 2009 say\u0131s\u0131n\u0131, evrim konusuna ve kapa\u011f\u0131n\u0131 Darwin\u2019e ay\u0131rm\u0131\u015f, ancak y\u00f6netim Mart 2009 say\u0131s\u0131na sans\u00fcr uygulam\u0131\u015f, o say\u0131y\u0131 ba\u015fka bir kapak konusu ve i\u00e7erikle basm\u0131\u015ft\u0131r (2, 3, 8, 10, 11).<\/p>\n

\"\"
Matbaa, Osmanl\u0131\u2019ya, 277 y\u0131l gecikmeyle \u0130brahim M\u00fcteferrika ile geldi.<\/figcaption><\/figure>\n

Avrupa\u2019da bilimsel geli\u015fmelerin ve \u00e7a\u011fda\u015fla\u015fman\u0131n \u00f6n\u00fcn\u00fc a\u00e7an Bilimsel Devrim ve Ayd\u0131nlanma akl\u0131 dogmalardan kurtarm\u0131\u015f ve \u00f6zg\u00fcr k\u0131lm\u0131\u015ft\u0131r. 18. y\u00fczy\u0131lda Ayd\u0131nlanma felsefesi \u00f6nce \u0130ngiltere\u2019de ba\u015flam\u0131\u015f, daha sonra Fransa ve Almanya\u2019ya yay\u0131lm\u0131\u015ft\u0131r. Temel ilkeleri ak\u0131lc\u0131l\u0131k, \u00f6zg\u00fcrl\u00fck, insan haklar\u0131 ve ilerleme olarak \u00f6zetlenebilir. Avrupa\u2019da demokratik, laik y\u00f6netimlerin olu\u015fmas\u0131na ve hukukun \u00fcst\u00fcnl\u00fc\u011f\u00fc ilkesinin benimsenmesine yol a\u00e7m\u0131\u015ft\u0131r. \u00d6te yandan, bilimi \u00f6ne \u00e7\u0131kard\u0131\u011f\u0131 i\u00e7in Bilimsel Devrimin ba\u015flamas\u0131na uygun iklim yaratm\u0131\u015ft\u0131r (7, 9). Atat\u00fcrk\u2019\u00fcn \u201chayatta en ger\u00e7ek yol g\u00f6sterici bilimdir\u201d s\u00f6z\u00fc yukar\u0131da de\u011finilen tarihsel geli\u015fmelerin en \u00f6zde ifadesidir. Dogmatik d\u00fc\u015f\u00fcncelerden ve ba\u011fnazl\u0131ktan uzak durulmas\u0131 \u00f6nerisini de i\u00e7inde bar\u0131nd\u0131rmaktad\u0131r. Laiklik ise akl\u0131n kilidini a\u00e7m\u0131\u015f, inanc\u0131 bireyin \u00f6zeline ta\u015f\u0131m\u0131\u015f, kamu d\u00fczenini din dayanakl\u0131 olmaktan \u00e7\u0131karm\u0131\u015f, yasaman\u0131n \u00e7\u0131kard\u0131\u011f\u0131 yasalarla d\u00fczenlenmi\u015f bir kamu d\u00fczenine ge\u00e7ilmi\u015f ve teolojik uygulamalar\u0131n yaln\u0131zca kendi kulvar\u0131nda y\u00fcr\u00fcmesini sa\u011flam\u0131\u015ft\u0131r. Laik bir toplum d\u00fczeninde, \u00f6\u011fretim birli\u011fi i\u00e7inde yeti\u015fen sorgulay\u0131c\u0131, ara\u015ft\u0131r\u0131c\u0131 ve bilimi rehber edinen ku\u015faklar, ba\u011fnazl\u0131\u011f\u0131n gerilemesine ve uzun erimde ortadan kalkmas\u0131na yol a\u00e7acakt\u0131r.<\/p>\n

 <\/p>\n

KAYNAKLAR<\/strong><\/p>\n

1) E. Ayd\u0131n, \u201c\u0130slamiyet ve Bilim\u201d, Cumhuriyet Kitaplar\u0131, 2006.<\/p>\n

2) Bilim ve Gelecek Dergisi Edit\u00f6rl\u00fc\u011f\u00fc, \u201cHarun Yahya Safsatas\u0131 ve Evrim Kuram\u0131\u201d, Bilim ve Gelecek Kitapl\u0131\u011f\u0131, 2009.<\/p>\n

3) J. Brochman (Ed.), \u201cIntelligent Thought: Science Versus the Intelligent Design Movement\u201d, Vintage, US, 2006.<\/p>\n

4) D. M. Burton, \u201cThe History of Mathematics\u201d, Allyn & Bacon, Inc., 1985.<\/p>\n

5) E. \u0130n\u00f6n\u00fc, \u201cFikirler ve Eylemler: Tarih, Bilim ve Siyaset \u00dczerine Konu\u015fmalar\u201d, B\u00fcke Yay\u0131nlar\u0131, 2005.<\/p>\n

6) J. Langone, B. Stutz, ve A. Gianopoulos, \u201cBilimin Ser\u00fcveni\u201d, NTV Yay\u0131nlar\u0131, 2008.<\/p>\n

7) C. Yal\u00e7\u0131n, \u201cDinsel Paradigma ve Evrensel Ger\u00e7ek\u201d, Arkada\u015f Yay\u0131nevi, 2009.<\/p>\n

8) A. Kence, \u201cYarat\u0131l\u0131\u015f\u00e7\u0131lar Nereden Nereye..\u201d, Bilim ve Gelecek Dergisi, Say\u0131: 39, May\u0131s 2007.<\/p>\n

9) www.edge.org (Bilimi \u00f6ne \u00e7\u0131karan bir site)<\/p>\n

10) http:\/\/darwin-online.org.uk (Darwin\u2019in t\u00fcm eserlerinin bulundu\u011fu site)<\/p>\n

11) www.discovery.org (Evrim Kuram\u0131na kar\u015f\u0131 ba\u011fnazl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcren \u201cDiscovery Institute\u201de ait)<\/p>\n

12) www.wikipedia.org (\u0130nternet ansiklopedisi)<\/p>\n","protected":false},"excerpt":{"rendered":"

Ba\u011fnazl\u0131\u011f\u0131n yayg\u0131n olan t\u00fcrleri dincilik ve \u0131rk\u00e7\u0131l\u0131k, tarih boyunca ve geni\u015f bir co\u011frafya i\u00e7inde varl\u0131klar\u0131n\u0131 g\u00f6stermi\u015flerdir. Bilim kar\u015f\u0131tl\u0131\u011f\u0131 ise t\u00fcm\u00fcyle dinsel ba\u011fnazl\u0131k olarak sergilenmi\u015ftir. G\u00fcn\u00fcm\u00fczde de \u00e7ok say\u0131da canl\u0131 \u00f6rneklerine raslamaktay\u0131z. O nedenle, ba\u011fnazl\u0131k; ge\u00e7mi\u015fte \u00e7ok daha fazla iz brakan \u00f6rneklerle kar\u015f\u0131m\u0131za \u00e7\u0131km\u0131\u015f olmakla birlikte, \u00fcz\u00fclerek belirtelim ki, h\u00e2l\u00e2 g\u00fcncel ve k\u00fcresel ya\u015fant\u0131n\u0131n bir par\u00e7as\u0131d\u0131r. […]<\/p>\n","protected":false},"author":360,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[109,221,1,222,29],"tags":[229],"class_list":["post-10319","post","type-post","status-publish","format-standard","hentry","category-72-sayi","category-felsefe","category-genel","category-tarih","category-toplum","tag-din"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t